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I’m confused. Did any of the yeshivos run by those listed on top ever have a freezer?
Either way, what’s already been in effect is that if a bochur comes back from Eretz Yisroel and spends winter zman in a different yeshiva (I don’t know if this applies to any yeshiva, or just some specific ones), when he joins BMG after Pesach, he can go out.
Yes, that’s one.
How did you all know?
Well, who else’s kid would you use Canadian coins to be podeh?
The bar mitzva was beautiful!
Amazing how quickly kids grow up. One day they’re born, and before you know it, they have a bar mitzvah and get married.
RebYidd23, there certainly are other possibilities.
Mazel tov Papa, and mazel tov, Zaidy!
So do Lapid, Bennett, and Lipman.
Sam2, see R’ Elchonon Wasserman, Kovetz Maamarim, third letter.
An Israeli Yid (currently in the CHU”L, where Shabbos is over),
Gut voch.
You are assuming that there is a way to express hakaras hatov without compromising on the thorny issues. In order to fulfill the halachic obligation to be dan your fellow Yidden l’kaf z’chus, you should not assume that.
Pretty stupid to talk about a cat at shiva.
BTW, I like your revised erev Shabbos signature. 🙂
Davening for the welfare and success of the security forces, on the other hand, would seem (to me, at least) to be much less of an issue.
It’s different, but certainly not neutral. It is still viewed by some as hashkafically thorny – not inherently, but because of the symbolism.
Zahavasdad, can one retract a bid before the auction ends?
Okay, so your chilluk isn’t so much between more specific vs. less specific tefillos, but more between a period of relative calm vs. a time of more acute danger. It did not appear this way from your third post on this thread.
So I will again highlight a chilluk which I made: the chilluk between feeling hakaras hatov and expressing it. Normally, the feeling of hakaras hatov should be expressed, but in the specific case of the Medina and Tzahal, many feel that the inyan of expressing (as opposed to feeling) hakaras hatov, particularly in certain ways, is counterbalanced by strong hashkafic considerations.
An Israeli Yid, I’m not sure I see your chilluk. If “imo anochi b’tzarah” is unrelated to hakaras hatov, then how does making the tefillah more specific help in that regard?
So far, everyone here has in fact answered your original question, that everyone is obligated to feel hakaras hatov.
According to popa, you’re never supposed to make early Shabbos.
http://www.theyeshivaworld.com/coffeeroom/topic/friday-night-sueda-shlepping#post-528016
If your husband asked and was told it’s assur, unless you can determine that the facts are different than those assumed by the posek, I don’t think you can put in a bid for a heter.
By refusing to consider someone because their parents are divorced, you are either saying that children of divorced parents shouldn’t get married, or that they’re inferior somehow and you deserve better.
You can’t think of any other possibilities?
I did. I said I was calling back because I had a girl for you who was even richer. Instead of giving me your number, he went ahead and married her. Tee hee.
The reason I ask is because I just received an anonymous call about a girl for a shidduch, and I considered telling the guy I don’t answer anonymous calls, but I chickened out.
As I suspected, he asked really dumb questions, such as, is she a size zero, is she very rich, does she drink pickle beer, and does she eat sufganiyot from the injection site.
I answered, but said I need his phone number in case I think of something else.
Then I did a reverse phone number search.
Some goose farmer from Anchorage. Tee hee.
My girls didn’t go to seminary… and most of their husbands went to work a year or two after wedding
Yes, that explains it.
(ducks)
Related to the OP, is it acceptable to refuse to answer questions from an anonymous caller?
What’s the other half?
Gamanit, but what do you dissolve it in?
Powdered water.
I don’t understand what the ????”? has to do with it. I am saying that the lashon itself is precise.
I know a fellow (“Reuven”) who was sitting shiva for his father. An old man walks in and asks, “Why are you sitting shiva? You’re adopted!”. Reuven hadn’t known.
Popa, it’s easier to just write, “bump”.
Good point, Lior. We can’t really answer your question, frum81, without knowing what you tried to post.
No, I wouldn’t go near chalav aku”m with a ten foot pole.
I’m referring to your asking advice from people you admit you can’t explain your question to.
(That’s aside from asking advice from random people on the internet.)
I cant really explain the situation
Then you should get advice from someone who understands the situation.
just all the signs are saying that even so hashem wants to put you together ???
In your scenario, one very important sign is saying the opposite.
I assume you mean those who are not “pro-Medinah”, because there wouldn’t be a question for those who are.
I think based on the way you worded it, “the Tzibur at large”, it’s a machlokes. Many feel that a public display of hakaras hatov clouds the important hashkafic problems with the medina. Others feel that the chiyuv of hakaras hatov overrides this concern.
I don’t think any real shittah “holds” that one is not supposed to personally feel hakaras hatov to individuals who physically protect us from harm.
I hear you. I suppose I am calling it supporting my son-in-law because according to the kesubah, he is the one who needs to do the bulk of the earning, so I would be substituting for him, not her. This is actually why I don’t think popa’s theory is correct.
?? ??? ????? ???”?
Learning boys are not more desirable to everyone, and those who desire an earning boy are not giving such a “dowry”. It is clearly a matter of practicality.
Some details may have been changed to protect privacy.
He did seem a little dazed, but he’s probably okay by now. I’m pretty sure the large red stain on his shirt was from a sufganiyah.
PAA, what’s wrong with your tone?
Cute (but I don’t use those smileys any longer).
Lior, I have a kashya on that – why only kollel men, then? Also, a dowry was a lump sum, this is ongoing help.
RebYidd23, nobody is forced, and if I’m supporting my son-in-law, I’m supporting my daughter. I also hope that to some degree, my children-in-law will be considered my children.
Why?
That shittah was not a DaasYochid.
http://www.theyeshivaworld.com/coffeeroom/topic/most-embarrasing-moment-outside/page/3#post-545152
Boy, was this embarrassing. It just happened today – I was walking down a crowded street, and some lady wheeling a carriage wasn’t looking where she was going and she rammed her carriage right into me. Well, I went flying, and went full speed right into some heavyset fellow who was too preoccupied with his blackberry to be aware of his surroundings. He flew straight into a bench on the side of the road, breaking it, and his blackberry went flying. I felt horrible, so I went to retrieve it for him. I couldn’t help noticing that the blackberry browser had yeshiva world on it, and the guy was logged in as popa_bar_abba! Boy, was I embarrassed! I offered to pay for the damage with five silver coins, but he refused them, muttering something about Canada not being a real country. Oh well.
People are not supposed to kick their kid out because of the negative influence he is making on the other kids. That would probably put the nail in his coffin
It might or might not, but presumably they’re worried about not putting the other children in coffins.
You are naive if you think kicking a kid out for being a negative influence will leave a positive impression on the other children.
It’s not about making a positive impression, it’s about removing a negative influence.
I’m reading through this thread (recently linked in PAA’s glitch thread), and, ironically, I find myself agreeing with his perspective more than the others’, but I would take it a step further.
First, there are at least three issues brought here:
1) Why there is support altogether (this is the one PAA was discussing).
2) Why the burden falls on the girls’ parents. I don’t like popa’s reason, but I don’t have a better one, and although probably society should make a change, individuals need to deal with reality.
3) To quote the OP, “why is the guy so choshuv that he can demand 30 GRAND YES 30 GERAND, WHO DOES HE THINK HE IS?????????????!!!!!”.
I will address #3 together with #1.
Now, this is my perspective, (which I am NOT trying to thrust on anyone else), and I think it is the perspective of many parents who plan to support.
I think PAA is correct that I get s’char for my support, but the question remains, why my son in law? Why not pick out the finest needy talmidei chachomim to support (as many in fact do)?
I think the answer is that I am making an investment in my future doros. I think I am increasing the chance of having future generations who are b’nei Torah by having my daughter marry a man who desires to spend years dedicated to learning, especially if he’s able to do so.
It’s not a guarantee, and many who don’t learn in kollel will raise generations of ehrlich Yidden b’nei Torah. I still think it’s a good investment, especially given the circumstances and nisyonos of the times we are living in.
Not because he deserves it; because I want it.
So if my daughters want to marry kollel men, it would be my privilege to do my part to help, if be”H I am able.
It’s from a poem written by Pavel Friedmann, in Theresienstadt concentration camp on June 4, 1942. He was later murdered in Auschwitz.
The full poem: (there are different versions because it is a translation)
The Last Butterfly
He was the last. Truly the last.
Such yellowness was bitter and blinding
That was his true colour.
And how easily he climbed, and how high,
Certainly, climbing, he wanted
To kiss the last of my world.
I have been here seven weeks,
Who loved me have found me,
Daisies call to me,
And the branches also of the white chestnut in the yard.
That last one was the last one.
There are no butterflies, here, in the ghetto.
I think Barry is missing a huge part of the equation. As ivory said, no normal parent sees their child as disposable. From my limited perspective, it’s actually quite rare for a child to be kicked out, but when it happens, it’s not because that child is ch”v viewed as disposable, it’s to protect other children from a negative influence.
Because the other children are not disposable.
Lo aleinu that a parent should ever have to deal with such an awful dilemma.
Then it should also include learning in order to get schar (for sure according to the Rambam).
The same din doesn’t have to apply to everything to which that terminology fits.
I pointed out that that should be stam a kashya on the gemara in Taanis (sam hamaves) or on the gemara in Berachos (noach lo shelo nivra), but not a stira.
Without the other gemaros, one might think there’s no mitzvah to learn shelo lishmah; in fact, it might be an aveirah (kardom lachpor bo).
Why can’t it be a mitzvah and it’s still noach lo shelo nivra? Especially according to the Maharsha.
Because the reason it’s noach shelo nivra is because it’s not worth the risk that he’ll do more aveiros than mitzvos. Since he’s doing mitzvos, for him it’s noach shenivra.
We don’t take nekama, but we do ask Hashem to.
3) Actually, I think I addressed it, but I’ll explain. If learning shelo lishma is a mitzvah, albeit on a lower level, how can it not elevate him to a status of noach shenivra, and, as secretagentyid said, why would it be a sam hamaves? So Tosafos needs to split it into two categories. (The case of Acher might be shver, but a couple of suggestions come to mind.)
4) “Shelo lishma” is a negative – NOT for it’s proper purpose – so the meaning is actually the same. What fills that void is different, which isn’t shver.