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i think NASI may want to consider having someone else do the talking. the more AZ responds, the worse they look. i hope they use some of that mucho cash that they’re hoarding as they feast in an orgy upon the flesh of the scared and vulnerable to buy some better PR. surprisingly, self-righteous and obnoxious defenses wherein essentially all the detractors are basically called stupid, does not appear to be having a positive effect on the oilam.
in response to simcha613 who stated: “I heard a story of someone with a $150,000 a year salary applying for scholarship”
a family of 7, after taxes your $150,000 becomes about $100,000. you have 4 kids in yeshiva, each one asks for $11,000 meaning you pay $44,000 in tuition. You have rent of about $2500 a month and student loans and credit card debts of about $1000 a month. thats $42,000 a year right there. Car payments and car insurance cuts another $500 a month. there goes another $6,000. 4 shabboses a week cost you another $1000 a month, and there goes another $12,000. and now youre $4000 in the hole. and you have nothing to save so youll never buy a house. you cant afford a babysitter, yet alone a night out so you never go out. we havent even discussed summer camps.
dude, a person making $150,000 may need a scholarship.
i have heard from a number of yeshiva executives that they expect a high earner to set aside 25% of his income to yeshiva tuition. a person making $150,000, thus, should pay $37,500 in tuition. if that person has 4 kids in yeshiva, thats $9,350 per kid which means he needs a scholarship.
i believe the problem does not lie with the high earners. it sometimes lies with those kollel folks who have had their parents/inlaws pay for their homes, supplement their income, pay for their vacations, pay for their cars and end up having a better standard of living than the high earners but then come to the yeshivos expecting to pay nothing for tuition because they are in “klei kodesh.”
i think anyone that puts vinegar on israeli salad should be chayuv missa. anyone that uses lemon juice from a bottle should be flogged and anyone that puts iceberg lettuce in an israeli salad – ein lo cheleyk. those that hand squeeze limes instead of lemons – harei zeh meshubuch.
AZ makes one good point: time will tell a lot. if the folks at nasi become filthy rich, as they hope, then obviously nasi has filled a void that actually existed. if they fall flat then we learn, in hindsight, where these folks were coming from – just using scare tactics to make money off of people’s fears and weaknesses.
i would add, however, that even if it is a successful program, it would still be quite disgusting from an ordinary person’s point of view. i would compare it to a kidney broker: sure, he provides a very valuable service to people in need but uch, what an awful way to make a dollar.
any way you look at it, the folks behind nasi don’t look good.
Driving a Hummer is immodest for any Jew (or any person really) because it serves NO purpose other than to call attention to yourself. Its only purpose is to show off. Modesty is the opposite of that. Same with any status symbol/object whose only purpose is to draw attention to oneself. Same with any item of clothes that call attention to a woman, man, or any body part or parts of said woman or man. When the “frum” Jewish people begin to look at modesty in this wider perspective, not just as the lack of revealing clothing, then problems such as the Kiddush problem identified here will be solved.
We sometimes find erlich looking jews looking to buy chewing gum that is kosher “lechoyl hashitoys” yet are looking to make money that is kosher “afiloo al pi da’as yuchid.” It is never chewing gum that is kosher “afiloo al pi da’as yuchid” but money that is kosher “lochoyl hashitoys.” Maybe the priority there is messed up.
Even if this schtick is kosher according to a certain understanding of a certain pesak of a certain posek isn’t it better that your money be “kasher lechol hashitot?”
This had been mentioned before but it needs to be highlighted. The problem is really simple. Instead of teaching about tzniut, the frum culture focused on rules. The rules say you must cover your elbows and knees. Being Jews, we found so many ways to stick to the rules while totally getting around the concept of tzniut. No doubt that rules are helpful in giving us some guidance of how to behave, rules are not the ikkar. Therefore, the Jewish leaders need to rise up and say: driving a Hummer/Escalade, etc. is NOT MODEST; wearing Prada/Gucci (no matter how long the sleeves) is NOT MODEST; wearing $3000 wigs is NOT MODEST; calling attention to yourself and showing off is NOT MODEST even if your elbows and knees are covered.
Willi, according to rav ovadia, ashkenazim cannot because they hold of “hashma’at kol” and most dryers are pretty noisy, unless youre Milhouse and found a quiet machine. Ashkenazim can only do so in sha’at hadchak circumstances, which would need to be evaluated by your rav. Sefaradim, however, are permitted to do what you describe above.
From my understanding this “lift and cut” business is just a marketing ploy and that the “life and cut” shavers do not operate any differently nor do they cut any closer than any rotary based shavers. I have seen and felt rotarty shaves versus foil shaves and found that they both cut above skin-level. There are certain methods of shaving which should be avoided. for example, pulling the skin back tightly and pressing the shaver against your skin (against the grain) can get you in trouble halachaclly whether you use a foil or any rotary. in other words, it doesnt matter what shaver you use, what matters if the method you use to shave. I know the poskim have gone both ways about the lift and cut but has there ever been a scientific evaluation of the product?
There is no chiddush here as Rav Ovadia’s son specifically recalls his father’s pask on this exact issue in the exact same manner in Siman Resh Nun Bet of Yalkut Yosef. If you will look there (and i know you won’t) you will see that the psak is not limited to chayalim except for ashkenazim who hold like the rama with regard to “hashma’at kol” in which case it is limited to chayalim.
last time i checked we still held like bet hillel and against bet shamai that “ein melacha bekelim.” In other words, kelim, like washing machines, cannot, by jewish legal definition, commit a melacha. even the inyan that in israel the electric companies are jewish operated and mechaleleh shabbat has been addressed by rav ovadia in the past where he held since the electricity is also generated for permitted uses (like hospitals) it is permitted to derive benefit from it if you are not mechalel yourself, of course.
But it is very very old news. ynet or haaretz, whose editors do not learn, may be susceptible to reporting this as new but i am surprised at yw’s decision to publish this as new.