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Miriam377, that translation sound like it comes from this:
My Sukkahleh is small, not fancy at all
but is especially dear to me.
Schach I put on a bit, hoping to cover it,
there I’d sit and think. (2x)
The wind was a cold one,
the cracked walls were old ones,
the candles were flickering low.
At times as if dying, but suddenly rising,
as if they did not want to go. (2x)
My sweet little daughter
sensing the danger,
got scared and started to cry.
“Father,” she cried,
“Don’t stay there outside
the Sukkah is going to fall!” (2)
Fear not my child, its been quite a while
the Sukkahleh still stands strong.
The wind has been worse my dear,
but its almost two thousand years
yet the Sukkahleh still stands strong! (2x)(Mendel’s Messages)
The translation is not precise, which is inevitable since they made it rhyme.
I googled the author’s name, and the word succah, in Hebrew, and it led me to an Israeli site.
I found this. It might be the original poem:
א סוכה מאת אברהם רייזען {1876-1953}
אסוכה אקליינע,
מיט ברעטער געמיינע
האב איך קוים מיט צרות געמאכט:
געדעקט דעם דאך
מיט א ביסעלע סכך,
און כ”זיץ אין איר סוכות ביי נאכטץ
מיט פארזאגטן געזיכט
דאס ערשטע געדיכט
עס טראגט מיר מיין וויב באלד ארייןץ
זי שטעלט זיך אוועק
און זאגט מיט שרעק:
דער ווינט ווארפט די סוכהבאלד איין
פון ווינט דעם קאלטן,
וואס בלאזט דורך די שפאלטן,
מיין ליכטעלע לעשן זיך וויל,
דאך מאך איך מיר קידוש
און זעט נאר דעם חידוש,
מיין ליכטל ברענט רויק און שטיל…
כאטש דער זומער איילט שוין אונטער,
שטייט שוין באלד פון יענער זייט.
זע נאר יידיש יינגעלע טייערס,
ס”אראגעסט עס קומען או:
ראש השנה מיט א שופר
שימחת תורה מיט א פאן.
אלע געסט און אייביק נייע,
תמידאנגעלעייגט און ווויל,זון און פרייד אין זייערע אויגן,
זיסער שמייכל אויפן מוילIt was originally a poem by Avrom Reisen. There have been several versions in song.
The ones I’ve heard are The Rabbis’ Sons, Yiddish Classics incomplete) and Eli Lipsker.
Here is a different version of the lyrics (apparently from a record of a lady singing it. I haven’t heard it, but found this).
I saw it.
They’re close, but not precise (and the spelling is quite different).
The Rabbis’ Sons sing a couple of words as on the poster, differently than the lyrics on the record.
It was me. Next time don’t take my seat in shul.
Also, what happens the other 2%?
Why would a guest get up for some rude jerk who tries to kick them out of a seat.
Why would a guest take a seat without asking if it’s anyone’s makom unless he’ a rude jerk?
Also, I’m trying to figure out if you’re in a mixed shul, or are a woman who wears a tallis.
Never woulda thunk DY is in the grandpa age parsha…
https://www.theyeshivaworld.com/coffeeroom/topic/how-to-deal-with-a-request-for-a-shidduch-picture
Wow! You typed out the whole thing?
Yes, and fixed one typo. They actually sing it a bit differently than that.
The back of the Rabbis’ Sons record called Hallelu.
א סוכה’לע א קליינע
פון ברעטעלעך געמיינע
האב איך מיר א סוכה’לע געמאכט
צוגעדעקט דעם דאך
מיט אן ביסעלע סכך
זיץ איך מיר אין סוכה’לע באנאכטא וינט א קאלטין
בלאזט דורך די שפאלטן
און די ליכטעלעך
זיי לעשן זיך פיל
עס איז מיר א חידוש
ווי איך מאך מיר קידוש
און די ליכטעלעך זיי ברענען גאנץ שטילצום ערשטן געריכט
מיט א בלאסן געזיכט
ברענגט מיר מיין טעכטערעל אריין
זי שטעלט זיך אוועק
און זאגט מיט שרעק
טאטעלע די סוכה פאלט באלד אייןזיי נישט קיין נער
האב נישט קיין צער
זאל דיר די סוכה ניט טאן באנג
עס איז שוין גאר
באלד צוויי טויזנט יאר
און די סוכה’לע זי שטייט נאך גאנץ לאנגAlso, I saw in the Artscroll Hebrew siddur (Nusach Ashkenaz) it says “יש שאומרים אותו בפני ג” (or something like that)
That’s not what it says in mine. In mine, it says, “ויש לעשותו בפני בית דין של שלשה אנשים”.
See here where I shlugged up Sam2:
If you forget to make an Eruv Tavshilin, you can rely on the Eruv Rav, but only once.
Bump
The title should have been “Make an Eruv Tavshilin”, not “Say Eruv Tavshilin”.
If you live in Brooklyn (or if you don’t), please remember to make an Eruv Tavshilin.
Bump
The fake bugs have real bugs in them. Some bakeries use currants instead.
Isn’t it judgemental to say New Yorkers are judgemental?
Nobody’s forcing you to hire a tutor. You can do your son’s homework with him yourself.
If the rebbe sees the benefit of hiring an outside tutor, he shouldn’t point it out? It’s your choice whether or not to hire someone, based on how much your particular child will benefit, and your finances.
Thanks, that’s what we did.
Sure, leave us in suspense as to what the resolution was.
Banana
I would say, all else being equal, that the healty child gets the babysitter, but the specifics should be worked out when the arrangements are first made.
Is all else equal, or are there other factors which may favor one over the other?
Saying other communities have better or worse divorce rates doesn’t have anything to do with what I said.
It most certainly does. Showing that people in kollel don’t have a higher divorce rate than those not in kollel blows a huge hole in the theory that being in kollel causes divorces.
Showing that frum people who didn’t go to college don’t have a higher divorce rate than those who did blows a huge hole in the theory that not going to college causes divorces.
Same with meeting through a shadchan vs. in college or at a singles weekend.
If you didn’t have an agenda against kollel, not going to college, and meeting through a shadchan (which you basically mischaracterize as getting married purely based on resumes, i.e. an arranged marriage), why would you blame high divorce rates on them for no reason?
MDG, that doesn’t mean being a good learner is an impediment to sholom bayis, it just means it doesn’t assure it.
I am speaking about the community of which I am part of. And, sadly, every other day, I hear of another couple splitting up.
Why do you cite factors which are unique to the community you say you are a part of, when other communities which don’t have those factors have no better sholom bayis and no lower divorce rate?
You obviouly have a bias against those characteristics of the community, otherwise you wouldn’t cite them as unique reasons for divorce, when there’s no evidence whatsoever that there’s any correlation whatsoever.
BoysWork, that doesn’t explain the rising divorce rate among frum Yidden who don’t have arranged marriages, aren’t kollel families, went to college, etc.
The only slightly useful information you might have given us is revealing to us that you have an agenda.
Lots of poor usage of numbers here…
As CTL pointed out, divorce rate and percentage of people whose status is divorced are not comparable.
Also, if I’m not mistaken, the divorce rate refers to the percentage of marriages which end in divorce, not the percentage of the population who got divorced, so the fact that in the secular world the trend is for people not to get married is not necessarily going to affect the divorce rate.
If you want to compare the changing divorce rate in the frum community to the rate outside of the frum community, you would need to show the rates for each over a period of time.
Comparing by overall numbers, not as a percentage, would be almost entirely meaningless.
I would say that the best efforts of those engaged in teaching chassanim and kallahs are still wholly inadequate.
It’s supposed to start with their parents, from when they’re babies…
If someone has the proper morals, values, and middos they’re supposed to get from the chinuch they received, chosson/kallah classes could be useful.
If not, even the best instruction would be like putting a bandaid on a deep, gushing wound.
1. It seems from your posts that you lack experience in this field.
From your condescending attitude, it seems you are a therapist.
2. You seem to be gender biased, although scientific data suggests that domineering traits and behaviour occurs equally with both genders.
Why, because I assume that men more frequently leave their socks on the floor than women do?
3. Force and being judgmental will hardly ever implement change, so your real objective is to make divorces and drastically harm innocent children under the guise of trying to change the spouse. Sounds like pro-choice advocates who have no problem killing babies for the sake of the mother.
If you suspend all rational judgement, you can’t function as a human being, let alone maintain a marriage.
Mrs. CTL told your wife that it was not advisable for your daughter to swim only 5 minutes after eating BBQ and then spend 40 minutes jumping on the trampoline…………….
My daughter actually ate after the swim and trampoline jumping.
Did the attorney’s letter arrive yet?
Mrs. DY says Mrs. CTL is very sweet, and that we should just have hakaras hatov, and is upset that I’m going through with this.
But hey, business is business.
😉
Verbally abusive is a relative term and covers a wide spectrum.
He is obviously talking about seriously abusive. Not all verbal negativity is equal.
Dirty socks and dishes most likely include underlying passive agressiveness as a way of countering the spouse’s previous behavior
Most likely? Most likely, he did the same when he was a bochur.
it’s your attitude that is leading to an alarming divorce rate in our community
No, it’s your attitude that all misbehavior is equal which makes it nearly impossible to save a marriage. Both always have to deal with their issues, but when the abusive one is led to believe that it’s no worse than leaving socks on the floor, there’s little hope he’ll change.
Adocs and golfer, good points, but not that CTL does not merely observe that it doesn’t help much, but rather that it actually hastens divorce.
TheGoq, Enough Divorces is saying (and I’ve seen this happen as well) that the therapist might very well be empowering the wrong spouse.
Oy.
If you’re capable of doing it, the kids will probably be better off.
If you’re not, they will probably be worse off.
There’s no way anyone here can know…
Like when people put something in the microwave and they call it “nuking”
Where should they put it? Would you rather people put their popcorn in a power plant just for semantic accuracy?
Which terms’ misuse don’t bother you?
CTL, my first grader is still suffering the effects of the spoiled meat.
Do I need to hire a lawyer, or should we settle out of court?
LU, I got it from Meno, but whatever.
I thought she meant because of hurt feelings. See the next post as well.
https://www.theyeshivaworld.com/coffeeroom/topic/since-im-new-here#post-1353774
I’m not sure what you think I was accusing you of, I agreed with ubiquitin’s reasoning for why it’s a bad idea, not accusing you of anything.
BTW, in searching for Syag’s post, I found your compliment. I thank you.
In other words, “Don’t give me mussar unless you’re perfect. Otherwise, leave me alone”.
Of course, most of the time it would be assur. That’s the main halachah as stated in the מקור החיים. The point I’m making is that there could be an exception. As you said, you would need to know (לשער is the word used) that there won’t be a counter argument.
Now to apply it here, what LU said is not ridiculous, that a moderated forum might be an exception (in other words a case in which one could determine – be משער – that there won’t be a counter argument).
So for example, let’s say someone asked for help about something in the CR, and a poster (let’s call him Stringy) replied with advice and chizuk. I do not think there would be a problem with another poster chiming in that Stringy is a very smart and kind person.
I maintain my objection to lists of posters based on your original point that being left out hurts.
The difference I noticed were the words “negative response” (“respond negatively” to be precise) as opposed to “negative reaction”.
I thought I would save money on my cell phone bill with RingPlus, but it folded soon after I signed up.
There is more han one English version, BTW. In the “A Lesson a Day” email, it says:
“Praise in the Presence of Adversaries
Praising a person in a situation where someone present is likely to temper such praise with criticism is another form of avak loshon hora. It is forbidden to praise in the presence of anyone who is known to dislike him, as it is common for such people to respond by mentioning the person’s shortcomings.
Therefore, it is wrong to praise someone in the presence of a large group of people, since there is a reasonable chance that at least one person in the group dislikes him.
Likewise, it is forbidden to praise a businessman in the presence of his competitors even if they claim to harbor no ill will towards him.
Excessive praise should always be avoided for it can often cause people to respond negatively even when they have no particular dislike for the person being discussed.”
It for some reason skips translating the words of the הגה”ה:
ואם הוא משער שהשומעים לא יגנוהו, כגון שאין מכירים איתו, מותר לשבחו אפילו הרבים.I was referring to the general halachah, not as it applies here specifically.
The חפץ חים clearly says that the issue with praising in oublic is that people will say something negative.
It’s more likely that the author of the English sefer meant that than misunderstood the חפץ חים.
In the edition with הגהות, it says that based on the reasoning, if in fact the speaker determines that it won’t cause anyone to speak negatively, it is מותר if not excessive.