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Write or wrong, of course there’s hope. His opening up to you is a good sign.
Keep on davening.
As Oomis says, it depends in the kids and on the rooms.
If someone next to me on a plane had a black box on his head, I wouldn’t conjecture that it may be some sort of communication device. I would figure that it’s tefillin.
It hasn’t been proven dangerous.
WIY, why can’t it be both?
What’s wrong with the truth?
Cherrybim: Rav Moshe’s reason to permit music the rest of the year to people who need it for psychological reasons, such as, to calm their nerves
And I again ask for a citation for this heter.
VM, I don’t understand.
Tlik, I agree with most of what you wrote, but not the last sentence.
There are some families which allow their kids access to inappropriate media, and these families can often be vetted.
Sam, the reason why the passuk of tzamid pasil is only said to refer to cheres is because it is mekabel tum’ah on the inside, not the outside. To be matzil, though, something which is not mekabel tum’ah at all would also be effective. An example of something not mekabel tum’ah would be a plastic bag larger than 40 sa’ah.
Why can’t I find a record of you as a member?
Remove the dot, and replace the spaces (or %20)with -.
Yytz, it was a big problem, but the routes were changed to accommodate kohanim. This was an unusual situation.
because it goes against ???? ????
Then it’s not because of ?? ?????, right?
However, this thread seems to border on Bal Tosif.
Is there bal tosif on a lav?
Tlik, I’m not necessarily defending admission policies as currently practiced. I am explaining the need for their to be at least some guidelines.
Interjection, no I’m not afraid of individuality, I’m afraid of negative influences. Of course I try to be a good role model; that is indeed the single most important part of chinuch, but my responsibility does not end there.
Having spoken to mechanchim about the issue, it is clear that children who have been exposed to filth have a harder struggle with the yetzer hora as adolescents than those who haven’t (whose struggle is hard enough as it is).
You are also pretty naive if you think these kids are only exposed to a “weeny” bit of filth. It’s much worse than that. (This is not a guess.)
You’re arguing on R’ Moshe yourself despite not having any recognized posek on your side?
And, BTW, when the tzibur is mekabel a chumra, yes, it is binding on individuals.
George Eliot? That’s a girl?
That’s a pen name.
Thanks, 147.
Thanks for the compliment, and thanks to Sam, I can’t deny it!
147, he’s in the bag for a very short amount of time.
Tosafos asks why doesn’t the Gemara answer kan b’zivug rishon kan b’zivug sheini. So your kasha on the Meiri is really a kasha either way, no?
Ok, 18b. Give me a few minutes.
http://www.hebrewbooks.org/shas.aspx?mesechta=12&daf=18b&format=pdf
DY: I’m saying that. The bag is irrelevant and nonsensical. Reread my last post.
Yes, I know you’re saying that, and you implied the RD was saying that as well, but I don’t think he was.
(especially over a non-Jewish cemetery)
The cemetery in this story was Jewish.
I am aware of the Meiri. The Arizal is supposed to have said that the gemara in Sotah only applies until age 18, and there’s the famous Gemara of “shema yikadmeno acher”. Where is the Gemara in Moed Katan?
ROB, I don’t have much to add to what Sam wrote, but to say that you’re arguing on R’ Moshe, and I know of no one who agrees with you (although there is a daas yochid who holds that recorded music isn’t part of the minhag).
Writing QED at the end doesn’t change the fact that your entire argument is a logical fallacy.
Yytz, you are making up your own halachos.
iluvbeingjewish- “we hardly have any bechira at all if you think about it.who well marry is annonced 40 days b4 were born…”
Talmud’s answer could be correct, but it isn’t necessary. The bas kol is not an absolute. A man can (and many do) marry someone other than “bas ploni”.
So how is that fair playing field?
Is this a competetion? Without this question, would you assume that every individual has the same level of nisayon? So who says different generations don’t have different nisyonos?
I have no idea if the nisayon of an ancient appearing world is stronger than nisyonos which challenged other generations or not. They say the yetzer hora for avodah zarah, which we don’t have, was huge. But why can’t it be?
Rd, are you saying there are no grounds for leniency even with the bag?
Sam, don’t blame Imanonov, he merely translated from kikarshabbat.
Sam2, you probably mean 166, where he assers. Cherrybim has claimed before that R’ Moshe was mattir, although in that teshuvah he clearly assers (but not vocal – that he seems to be mattir) .
ROB, Sam2 correctly debunked your “proof” that according to the Shulchan Aruch it would be muttar to listen to music during sefirah.
If we’re left only with minhag, then clearly the minhag is to asser during sefirah.
You can’t have it both ways – to matir during the year based on minhag, yet reject the minhag to asser during sefirah.
R’ Moshe in O.C. 1, 166 clearly assers instrumental music during sefirah even according to the opinion that it’s muttar during the year.
Spider Jerusalem, you don’t understand the dinim of tum’ah, so you are making up your own distinctions and then pointing out how silly they sound, and then blaming it on the gedolim’s lack of a degree in chemistry.
PBA and SF, he doesn’t want to make her waste her time to come in from OOT; he’s never met her.
That is why a Rov who knows the school, family, child & situation should be asked in every individual case.
I don’t know how feasible that is, but a gadol’s guidelines should definitely be followed for admissions policy.
Search “zemanim” in the Play Store.
SF, maybe their space suits will be plastic baggies 😉 .
I don’t know the geometry of it; is it indeed likely that someone a light year away is directly above a cemetary? I would think not.
I’ve been to a lot of weddings during Sefirat HaOmer.
So have most of us; before Rosh Chodesh, on Lag B’omer, and in recent years, it’s become more common to make a chasunah after Lag B’omer. The ones making the wedding are not keeping their aveilus during the period in which the wedding takes place.
Charlie, I doubt your wife agrees with you. 🙂
Pou_bear, how do you define chillul Hashem? Anything which makes you feel uncomfortable?
Concerning the issur for a kohen to fly over a cemetary:
http://www.dailyhalacha.com/Display.asp?ClipDate=11/7/2005
And Ferd, ZD wrote “supposedly”, not that he saw a teshuvah inside. I saw some website quoting Haaretz saying that R’ Elyashiv gave this eitzah. So if it was made up, it wasn’t made up by ZD.
I think it’s likely true.
SF, no.
I know of some kohanim who do this (although I never specifically heard of this as a psak from R’ Elyashiv, that doesn’t mean it wasn’t).
I will personally date you.*
…and that’s a campaign promise!
I think people are applying the Kashrus mentality to music.
Actually, Rav Belsky objects to it on those grounds as well:
The relevant sentence from an article published on a different site:
If the tonal balance is changed beyond the capabilities of what a human can do, then the music can no longer be considered human sounds, but rather computer-made sounds, and would be prohibited during Sefirah and The Three Weeks.
DY: The Shevet HaLeivi’s Shittah is that anything made to sound good inherently counts as not a capella.
That’s not what I’m referring to; I’m referring to something I heard from R’ Belsky, that when vocals are digitally manipulated so that they no longer sound like something which can be produced by a person, they are no longer considered vocals, it’s considered instrumental.
I think I saw it on the ‘net at one point as well.
I believe that ZD is correct.
I am asking: why is INSTRUMENTAL music called “music” and VOCAL music not called “music”?
Who says vocal music is not called music?