Forum Replies Created
-
Posts
-
That goes both ways.
How so?
The question is the numbers, and which is more dangerous – everyone getting vaccines or everyone not.
Even on an individual basis, is not getting vaccinated more or less risky than getting vaccinated?
That’s without even contemplating the moral issue of possible self interest vs. the potential to be the cause of harm to others.
And, if you want to tell me that Chazal knew everything
I don’t think anyone says that. I think when the gemara applies ??? ?’ ?????? to Chazal’s knowledge of the physical world, it means that Hashem reveals some (not all) hidden things to Chazal, so that it’s no wonder how they know certain facts not otherwise known.
It doesn’t mean that they necessarily knew the Far Eastern haberdashery styles.
25
Sam, agreed, and well said.
The tone I pick up from some of these posts is that if the need is great enough, and not necessarily by a halachic definition of need, halachah can be broken.
That’s very different than saying that there’s a shittah that’s meikil, and perhaps that can be relied upon in difficult circumstances.
I doubt they would last a tenth of the time a high quality hat would last.
Chicken pox can be dangerous to some people, and a small percentage of people can get it a second time or after vaccination.
My hat is Italian.
One thing is clear from this old thread:
That Moderator-80 guy, he’s some smart cookie!
And modest too.
http://www.hebrewbooks.org/pdfpager.aspx?req=9277&st=&pgnum=59
??? ??? says bathroom tissue is not muktzeh since there are permissable ways to use it
24
Is it official yet?
First, it’s a machlokes whether it would be in the category of muktzeh machmas gufo or kli shem’lachto l’issur (in which case tiltul l’tzorech gufo would be muttar and the only issur would be the tearing, which as you mentioned, could be reduced to a d’rabbanon if not torn on the perforation, but in fact it doesn’t need to be torn at all).
I think that since it’s primary use is one which would be muttar for kavod habrios, it might not be muktzeh altogether. I’ll bl”n look around and see if any of the contemporary seforim discuss it.
Which eruv?
Also, you could put the watch on as soon as you get home from shul.
23
Really, a Jew can also tear the muktzah toilet paper with a shinui, in a case of dire need
Then it shouldn’t be muktzeh.
You could also use the toilet paper without ripping it.
Besides, even if it would be muktzeh, it would be kli shem’lachto l’issur, and you’re moving it l’tzorech gufo.
The zionists wanted to redefine klal Yisroel as ch”v not being bound to the Torah at all. It’s a good analogy.
Some Eruvin are about as kosher as the Shabbos App.
You can praise missionaries if you want. I won’t
However in 21st century new york I have never seen people sitting outdoors for a meal in late October.
Why would you assume it was at all common in other eras/locales?
You are describing a conceivable t’liyah differently than I am.
BTW, ???? ?????? has an interesting discussion on ???? ?????? ????.
http://www.hebrewbooks.org/pdfpager.aspx?req=46442&st=&pgnum=401
http://www.hebrewbooks.org/pdfpager.aspx?req=46438&st=&pgnum=326
What I never got is how we can say that recorded music is a kli shiur, and therefore assur during sefira, but still say that it constitutes kol isha… What is it, a kli or a person?
I assume you mean that recorded vocals are considered klei shir (some poskim hold that way, but many don’t), otherwise your question doesn’t make sense.
If you understand the issur of kol isha as based on hirhur, it makes sense to not limit it to what is technically kol isha.
Those who do sit in the Succah on Shmini Atzeres are in direct violation of the how most (all?) Rishonim understand the Gemara, and should keep eating in the sukah, because they have on whom to rely and minhag is oker halachah.
I wouldn’t call following Shulchan Aruch being oker halachah. The Tur and Bais Yosef both bring the Rosh (same idea as Tosafos) but don’t make any chilluk for weather, and certainly not for how common it is to eat in a sukkah when there’s no mitzvah. The point is not taking a survey of how common it is; essentially, as Yom Tov Sheini, there’s a chiyuv to sit, snd as long as it’s conceivable to be toleh sitting in the sukkah on it being pleasant, we do so. Lulav would be muktzeh, so it’s not conceivable.
Missionaries also want to “save” people who are halachically Jewish. I don’t think we should be praising them.
22
Sam, you’re correct, but just for fun, I’d like to point out:
‘???? ???? ???? ?”? ?”?, ???? ???? ???? ?”? ?
Mdd, they didn’t want to save what you or I define as klal Yisroel.
Yes, he said they’re different. I presented one way in which they’re different.
Mw13, I had though of that argument, but didn’t make it because it’s more complex than that.
Say two people gave you a ride (equal distances) on two separate occasions. Say Reuven was going there anyhow, but Shimon had to go out of his way and perhaps alter his schedule. Wouldn’t you owe more hakaras hatov to Shimon?
OTOH, say they expended the same effort, but one was a ride to the grocery, and one was a ride to your own child’s chasunah which you would had otherwise missed. Wouldn’t you owe more to one who gave you a ride to the chasunah?
Both the effort and your benefit factor in to how much hakaras hatov you owe. True, we owe Hashem infinite hakaras hatov despite His not incurring a loss, because everything we have is from Him, but that doesn’t mean when it comes to human beings effort doesn’t matter.
In reality, comparing hakaras hatov owed to lomdei Torah to that owed to soldiers is comparing apples to oranges.
You could perhaps argue that the benefit from the lomdei Torah outweighs the more literal mesiras nefesh of the soldiers, but in no way can you discount the mesiras nefesh of the soldiers in appreciating them.
Ubiquitin, the Aruch Hashulchan was a limud z’chus for a very cold climate. This does not apply in most places frum Yidden live in today.
Those who don’t sit in the Succah on Shmini Atzeres are in direct violation of the gemara and Shulchan Aruch, and should go to the succah, because minhag isn’t oker halachah.
(I know all about the zilzul issue, and I can usually read through the typos, but I thought you were mixing up “house” and “succah”, but I suppose that was based on your not knowing the gemara/S”A).
Sorry, ubiquitin, but I lost you there.
They’re using Apple or Android watches with the Shabbos App on it.
They could be talmidei chachomim but still wrong.
Like eating in the house on Shmini Atzeres.
I think I’ll say Hallel next Tuesday and then I get to listen to music.
If I say a brachah (l’vatalah) on it, do I get two days?
If I say Hallel on Tisha B’av, do I get to eat?
So tonight will be 21.
How do you remember to count on Friday nights? Personally, I try not to make early Shabbos, but I’ve heard people wear their wristwatch on the wrong hand as a reminder.
What other ideas have you heard?
By the story of one person..Nobody should ride the subway
According to your approach in these discussions, there would be no concept of a “fence” (???) in the Torah altogether, but Chazal in fact said that we should add extra safeguards (??? ??? ?????).
(he wrote sarcastically) that thousands of otherwise entirely innocent people are attracted to a life of crime by Whatsapp.
That wasn’t quite his concern. His issue was that those with more restrictive standards are exposed to material posted (is that the correct term?) by those with lesser standards (and it’s not so easy to exclude your less frum brother from the family group).
Neither, since it’s a false heter.
Maskim to feivel.
Doesn’t bother me.
Simcha, that was a powerfully honest post.
20
I’ll follow the Chazon Ish over Ben Gurion, thank you.
I’m not saying we’re better off than if we didn’t have a medina. I have no idea.
Then I assume you find the idea of celebrating Yom Haatzmaut silly at best (and considering how many halachos are broken, worse.)
Probably easier with WhatsApp.
ZD, we can’t choose to uninvent the printing press or the phone or WhatsApp. We can choose, based on balancing the positives and negatives, how much and in what ways to expose ourselves to these technologies.
What the baker cannot do in some states is say I won’t do this because you are gay. The baker can say I choose not to have your business because it is in conflict with my religious principles.
How are those different? Is it just semantics?
CTL, glad to hear.
So to say we’re better off you don’t need a navi, but to say were worse off, you do?