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There was a surrounding culture which had a toxic view of our relationship with Hashem?
The first asifa at Citifield had minimal impact, aside from awareness.
My oven has minimal impact on my challah, aside from baking it.
Joseph, how is that different than what you’re doing?
He is at least highlighting the psakim which are widely accepted and followed…
Dancingmom, care to quote the rest of the תרומת הדשן?
Joseph,
Do you sing “Yedid Nefesh” on Shabbos at Shalosh seudos? Does it bother you that we call Hashem our friend, among numerous other parental terms of endearment?
I haven’t noticed Joseph answering this.
Yes, we all know Chacham Ovadiah was against peah nochris. No chiddush here.
How does the Mesorah change just because most people changed from following their Mesorah?
Do you know what mesorah is? Do you know what boundaries are? Do you know what a breach is?
It’s interesting to note how many of my friends who are Baal teshuvas have told me that the concept of today’s wigs never made any sense to them.
That’s okay, they can be educated.
(Interestingly the word sheitel and the word Satan have the same gematria….)
Also the word “snood”.
DM: nobody here has defended wearing “provocative” or “enticing” shaitels. The same way you wouldn’t defend provocative or enticing tichels or snoods.
So half of your argument is what we’d call “straw man”.
The other half, that natural hair shaitels are always assur, has been shown to have more than “highly respected talmid chachum” disagree with.
I think you need to understand what you quoted earlier – “It is a new breach of the boundaries of mesorah” – was true perhaps when it was uncommon. It’s clearly not a breach in any boundaries today when probably a majority of frum women wear natural hair shaitels.
I think you need to calm down, take a deep breath, and realize that those who do wear natural shaitels are following the mainstream psak accepted in klal Yisroel, as decided by gedolei poskim every bit as big as those you quote, that they’re 100% muttar.
And if his mother went out of her way about bought heimishe milk and cereal, should he push further and insist on plastic keilim?
They’re cold, so that’s unnecessary.
What if it’s kavush?
Shabbos and Yom Tov would be a problem.
He’s a poli-wog-tician.
That’s a good question. I’ve had that question for some time.
Obviously, this kula only applies where something is muttar meikar hadin. When someone accepts a chumra in kashrus, they can choose to accept it only for the item itself, not keilim, for the simple practical reason that accepting it for keilim is potentially a bigger hardship, because it means not eating in others’ homes even if they would buy the foods you accept.
That part I think is clear, but the question remains whether there is a halachic way to distinguish, aside from the practical non acceptance of the chumra in certain cases.
I think there is, perhaps, based on how blios work. We never really know for sure when or if the blios are nosen ta’am into the food. To illustrate, if we knew for sure that the first time you cooked in a treif pot all of the ta’am went into the food, it would be muttar to subsequently use that pot. The reason it’s assur to use the pot a second time is because we are choshesh that the ta’am didn’t leave the pot the first time.
So, although obviously we asser pots which are balua even with an issur d’rabonon, perhaps on a chumra, we can be someich that the pot wasn’t nosen ta’am to the food.
R’ Yaakov Kamenetzky in Emes L’Yaakov has more than a hava amina; he holds that way.
Catch yourself: here is where R’ Moshe writes that one who is makpid on cholov Yisroel should be makpid on keilim.
YD 2: 31
http://hebrewbooks.org/pdfpager.aspx?req=919&pgnum=37
See, in particular, the second to last paragraph.
1. That’s the point
2. Cute, but I don’t think she meant it’s okay to look, I think she meant it’s okay to put yourself in that position but just control yourself, which I already disagreed with.ZD – I’m not sure what your point is. Can you explain?
I think he was pointing out another way in which a gym is worse than the street.
Surprised that DY (and anyone else for that matter) didn’t comment on this line.
It didn’t strike me. Maybe because she didn’t say “Keeping yourself healthy is more important than looking at someone on the treadmill not dressed tziniudik”.
What?
Meno, it is a pretty deep question, because if your question only braised the surface, then ascertaining that the body is higher than 90-degrees internally wouldn’t fly with scientists.
Probing deeper, to collect evidence of the internal human temperature, would then provide the material needed to make an effective and sound argument.
To explain further, the Chasam Sofer argued on the Pri Chodosh, and held that as a davar sheb’minyan, the gezeiras Chazal applies even when there is no chashash of iruv davar tamei.
The Chazon Ish is siding with the Pri Chodosh. R’ Moshe is siding with the Chasam Sofer, but saying that government regulations are a kiyum of the takanas Chazal.
Here is the Chazon Ish. He is clearly saying that government supervision is good according to the Pri Chodosh.
R’ Moshe’s heter is that we have an anan sahadi, so it actually has a din of cholov Yisroel, whereas the heter on butter is that it’s not required to be cholov Yisroel.
The comparison to butter might work for the Pri Chodosh/Chazon Ish, but not for R’ Moshe.
I’ll try to find the source referring to kashering.
Catch yourself: a couple of corrections.
The Chazon Ish was mattir milk (although not in the C.I., it has been writted that he was only mattir for children when there was no other milk) based on the Pri Chodosh, which is not the same as R’ Moshe’s heter, which applies despite the fact, R’ Moshe writes, that the Pri Chodosh’ heter was not accepted.
The heter for butter is a different heter.
R’ Moshe himself writes that keilim should be kashered, although R’ Yaakov Kamenetzky in Emes L’Yaakov disagrees.
Interesting. I had heard the second reason, but not the first.
So if the temperature in the room were precisely the same as your body temperature, there would still be a cooling effect?
1. Yes there is
2. ”
3. Causing someone else hardship isn’t a sha’as had’chak?Why do we feel hot when it’s 90 degrees outside if our body temperature is higher than 90 degrees?
Because our bodies are having a hard time getting rid of their excess heat since the surrounding temperature is so close to its own.
Now answer this: why does a fan make us feel cooler if it’s the same temperature air circulating?
No. But if it’s the shitta held by Reuven in our OP, that’s why Shimon is buying him Cholov Yisroel, davka.
It’s unlikely that that’s the shittah referred to in the OP.
Even those who hold by Rav Moshe’s shitta, Rav Moshe paskens that a Baal Nefesh should only eat Cholov Yisroel. He doesn’t pasken that a Baal Nefesh should only eat CY when home. So a Baal Nefesh should only eat CY anywhere, even when a guest, according to Rav Moshe.
That’s a twisted bit of logic.
It’s assur to look provocative; it’s not assur to look pretty.
Are you really going to pretend that that’s the only shittah?
Are you questioning YWN’s “sparkling reputation”?
The Psak to eat Cholov Yisroel only is based on the Psak that non-CY (what is usually called Cholov Stam) is completely forbidden to consume according to the poskim who insist on CY-only.
Huh?
Where does Shimon live where CY milk costs 2.5X CS milk?
Near Meno
It’s a combination of two songs.
I think originally, the song was “אשרי מי שעמלו בתורה ועושה נחת רוח ליוצרו”.
It’s based on a gemara in Berachos which reads, ר’ יוחנן כי הוה מסיים ספרא דאיוב אמר הכי סוף אדם למות וסוף בהמה לשחיטה והכל למיתה הם עומדים אשרי מי שגדל בתורה ועמלו בתורה ועושה נחת רוח ליוצרו וגדל בשם טוב ונפטר בשם טוב מן העולם ועליו אמר שלמה טוב שם משמן טוב ויום המות מיום הולדו
London School of Jewish Song adapted the song, modifying the tune, but singing the high part to the words,
העולם הזה דומה לפרוזדור, העולם הבא דומה לטרקלין התקן עצמך בפרוזדור, כדי שתכנס לטרקלין, which is based on the mishnah in Avos which reads, רבי יעקב אומר, העולם הזה דומה לפרוזדור בפני העולם הבא התקן עצמך בפרוזדור, כדי שתכנס לטרקליןMordechai Ben David sang a combination of the two in the Torah medley on “Once Upon a Nigun”, using the words אשרי מי שגדל בתורה אשרי מי שעמלו בתורה העולם הזה דומה לפרוזדור, העולם הבא דומה לטרקלין התקן עצמך בפרוזדור, כדי שתכנס לטרקלין
I don’t know if it was recorded that way before that.
My point was simple and I think you know it
So was mine, and so do you.
Not sure why a “men only” gym is a real issue.
Because of shmiras einayim.
You seem to be oblivious to how the yetzer hora works.
It’s very possible that based on the norms in their communities, certain poskim assered certain types of shaitels in their communities.
That psak would not apply to communities with different norms.
The majority of poskim are mattir natural wigs.
Is it modest to wear an attractive tichel?
You can repeat the alleged psak from R’ Elyashiv as many times as you want, but it’s certainly not the accepted one.
Are there immodest wigs? Sure there are. There are also immodest tichels and hats and all articles of clothing (even if they give full coverage), but a blanket statement that a natural statement is inherently immodest is incorrect.
Again, if real looking hair we’re inherently immodest, single girls would have to cover their hair.
You can put to rest your claim that the five who signed aren’t opposed by the vast majority. If you want to be machmir like those and wear a synthetic toupée, gezunter heit.
As far as Vihyisem N’kiyim, there’s still a vast majority who don’t have a problem, as evidenced by the fact that their wives wear natural shaitels. Your tayna of “You are just covering Ervah with something that looks exactly like Ervah” is silly because issur isn’t showing something which looks like ervah, the issur is showing ervah.
Make up your mind, do you want to talk about what is ervah, or what looks like ervah? Just don’t mix and match.
As far as knowing she’s single, some people do and some don’t. Same with married women. It shouldn’t make a difference according to your standard of “looking like ervah”, because it looks the same either way.
As far as a human hair shaitel looking like real hair, someone complained to the Steipler about that, and he replied “How do you know, you shouldn’t be looking”. Anyhow, the women claim they can tell what’s real and what’s not.
In this week’s Mishpacha, Rabbi Grylak related that someone complained to the Chazon Ish that a certain avreich’s wife didn’t cover her hair. The Chazon Ish wasn’t in the habit of giving direct mussar, so the next time he saw this avreich’s, he mentioned in passing that there is a store in Tel Aviv which sells real looking shaitel. The avreich responded that that’s where his wife got hers…
Whatever happened to Goldman’s select milk
I think that morphed into Ahava/Morning Select/New Square, which morphed into Fresh and Healthy/Tasty.
Today there is also Devash.
That’s a totally separate issue.
The “one’s not speaking out” (sic) are obviously the vast majority, so we can put to rest your claim about a”z.
The point of covering hair with a shaitel, BTW, is to keep the halachah.
Single girls don’t cover their hair, even though it doesn’t look different than a married woman’s hair. Do you have a problem with that too?
And they have a valid basis in Halacha to not so pasken when they know they’ll be ignored.
No, they wouldn’t.
On the other hand, if hair really cost even a quarter of the cost of sheitels, you’d expect a lot of goyim to be happy to sell their hair. Think students trying to finance college – just grow the hair for a year or two and then cut it short, hey presto $500.
Maybe a lot of the cost is in the labor.
The parallel would be if the kids had dressed as Jews who had murdered little non-Jews and used their blood in the production of Matza (although, I’m not sure how a costume could convey all that).
If you would understand how upset many non Jews are about Jews offering to buy houses, you would understand that it was not meant in good humor.
Well, the Gemara does say that impressing people with your conduct is the definition of a Kiddush Hashem.
Correct me if I’m wrong, but when you gave a hypothetical case of non Jews giving mishloach Manos, you were referencing Jews giving Halloween treats in Toms River and Jackson. The comments in the photos attached to the YWN article certainly indicate that people were impressed.
Meno: DY’s last comment seems to answer your question that what you suggest is already the case.
Well, that was my point. I’m sure Meno gets it.
Devash milk is produced at Herrington Farms, and Pride of the Farm is produced at Kreider Farms.
TLIK, I originally heard it as a Yekke and Chossid at shalishudis joke, and I think it was a piece of herring.
The other Yekke/Chossid/shalishudis/herring joke is that the Yekke tells the gabbai to prepare an extra piece of herring for shalishudis because his chassidishe cousin is coming for Shabbos.
One fellow doesn’t show up, though, and everyone is eying the piece of herring but no one takes it.
Suddenly, the lights go out, and a loud shriek is heard.
The lights go back on, and a hand with ten forks in it is seen.
He said always?