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Worth keeping in mind that bad arguments don’t do your cause any good. It is better to have 3 solid proofs/arguments than 70 weak ones.
The way it seems from the Gemara, about half of the doctors were women.
I think the idea was to moderate it to match a certain standard, and that’s the way it has been for a long time. There used to be several moderators, but now I believe it’s down to one. No one gets paid to do it; and it can become overwhelming, especially when it’s a thankless job — usually.
That would explain things getting through rather than the one volunteer weighing the benefits of each post. Besides, we don’t know which ones never made it in.
None 2.0, there’s tons of places where anyone can view Kfira. This is one spot that was designated not to be like that. Are you afraid of allowing a Kfira-free environment in one particular website?
And, if you wonder, Kefira is very clearly defined in Halacha. It has nothing to do with having an answer to it.
Ashkenaz jewery is likely from Rome. We do know that there was a significant Jewish community in Rome at the time of the Mishna. It makes sense that many of them migrated to general Europe during the time of Charlemagne.
Fairly recently some group came across an old Jewish cemetery and tested their DNA form their teeth. It showed a very varied background, suggesting merchants who happened to grab the opportunity and came to Europe for business. This makes sense at that point since the aforementioned Charlemagne invited Jews and made things safe.
The argument — that the Germans survived and so Zionists surviving doesn’t show anything — is a poor one. If your point is that something happened to eradicate a certain thing, then you should see that thing emerge as the main outcome.
Running to the absolute most extreme example of any argument is a known fallacy. The Egel was was attended by the Rov, so now we should always be פורש מן הציבור.
Shabsai Tzvi did not head a segment of Klal Yisroel. He was a phenomenon that many were confused about. And even there, it would have been oit of place for someone to go up against Rabbanim publicly. You are free to join those who you think are right, but never fan the flames of מחלוקת between them. I’m frankly surprised that this is even debated, after so much tragic history of this kind.
Had you been around in the time and place of Reb Yonason Eibshitz, you would have no doubt lashed out on one or the other. I hope you agree that that would have been a bad move.
Yaakov Yosef A, you write:
No one even tried to offer a serious response to either of these postsMay I ask who you are expecting an answer from?
Sefardim have a much closer mindset to Chasidim than non-Chasidish Ashkenazim. And many famous Sefardi Chachamim were very into Chasidishe teachings. This was the case with the Baba Sali, as well as many of his grandchildren, and this is very much the case with today’s ‘Yenuka’.
None, that’s very elitist talk.
Yankel Berel, he invited scrutiny by doing things differently. Fine. But that scrutiny is for other leaders. We had so much trouble, historically, from המון עם getting involved in fights of leaders, or to put it better: turning arguments between leaders into full-blown fights.
In the medrash, her argument is that she, who was of meat and bones, was not jealous and tolerated her sister talking her place, therefore Hashem should tolerate the Jews even if they worshipped idols.
Yaakov Yosef A, you ask where the moderators are. However, when I tried being מוחה at one point for the very inappropriate manner in which anti Lubavitch spoke of the Lubavitcher Rebbe, a moderator responded with ‘how do you know he’s a Gadol’.
So we first need to to prove that a spiritual leader of a large portion of Frum Jews matches our expectation of “Gadol” before we give him the minimum degree of non-Bezayon.
May I say, that as much as people complain about Lubavitchers having slang for Misnagdim, Litvish have a big Lubavitch problem as well. We have, right here on this thread, retarted statements anticipating death.
Next time you’re at an antisemitism summit, trying to figure out its root causes and underlying mindset, look no further. You got it all, but you obviously don’t direct it on your own segment.
8 never came across someone blaming their problems on being bright up by Holocaust survivors. What you do hear is people psychoanalyzing others’ issues as that of the second generation survivor syndrome.
It wasn’t lack of love, but there were other issues. There was a big disconnect between many parents who had great expectations and hopes for their kids and couldn’t relate to the new American mentality. And other issues, too.
Perhaps the whole idea of the smile is to resemble the true inner, original self. So it’s really the other way around.
commonsaychel, this is not what a troll is. It is not a question designed to get trigger you. It is simply asked in all silliness for the sake of having fun. It’s all in the title.
Thanks for posting the response.
He mentioned: “The Chazon Ish was a da’as yachid on the matter (of completing an electric circuit being a d’oraisa of boneh) .
Rav Moshe Feinstein did not agree.”I don’t think that this is clear. Rav Moshe does consider it Makka Bepatish, which is also De’oraysa. Although, it does seem from his response about hearing aids that he didn’t take this all the way.
And on the flip side, the Chazon Ish can only be applied to actually turning something on, which is akin to building. This is built upon the Chayei Adam’s considering winding a watch building, since you are making it come to life. However, most appliances these days are always on, and we are merely manipulating the circuit rather than making it come to life.
While no one would permit outright usage of electrical appliances, you can’t quite consider it Boneh — or even Makka Bepatish — anymore.
Is the the straw man thread?
anonymous Jew asked:
“Somejewiknow, So, if you lived in the United States in 1942, how would you evade the draft?”
The answer is simple, by learning in Yeshiva.
Another thing to clarify is whether or not the Hatzolah members are considered to have been transgressing anything if in their mind there was an emergency, even a ספק פקוח נפש. Is this different than performing a Bris on the wrong child, where you were doing a Mitzva — in your mind — and yet Rebbi Yehoshua says it is a חיוב חטאת. Perhaps פיקוח נפש is different since the היתר applies even to ספק פיקוח נפש, and so it shouldn’t be any less of a Safek just because there is someone who knows it is not needed.
But then, if this is so, this can ruin the היתר of calling in to cancel.
I didn’t get to see the Teshuva yet. In yhe meanwhile I was wondering how you can say to transgress a Derabanan to stop someone from doing a De’oraysa when we see from רדיית הפת that you can’t even save yourself from a De’oraysa. And the Gemara clearly says there that you surely cannot save someone else by doing a Derabanan.
However, I see that the Tosfos in Eiruvin differentiates between רדיית הפת where the one waning to prevent the De’oraysa is unrelated to the Issur, and the case in Eiruvin where the transgression is stems from your action.
Also the Shulchan Aruch rules that in the case of רדיית הפת you can indeed save yourself if it would turn out to be a full fledged חיוב חטאת.
None2, I don’t know why you try to besmerch our community this way. To say that we wcorn poor peope is totally baseless. Previous generations would be shocked to see how in our shuls the rich sit side by side with the poor, and when discussing things, poor people’s opinions are not scorned.
Every community has people who seek out those who need help. You can’t take out a mussar schmooze meant for another time and place and just plug it in anywhere.
People have no issue discussing all types of issues just for fun. Why is it that whenever someone brings up a Torah type of discussion there is such pushback? Are you really afraid that the OP or visitors will turn here when it applies to them practically? Have fun, and discuss your Svaros with whatever sources you can conjure.
Although, the only actual source that came to mind implies, as I mentioned above, that you should not call back, I imagine that circumstances beg for a way to inform them not to come. So, pretty much this is a situation where Poskim would work to figure out a way.
I mentioned Amira Le’akum. But in that case you are being Mach’shil the dispatcher to pick up the phone for a non-emergency in order to stop other people from committing a worse Melachah.
On second thought, what happens every time Hatzolah puts out a call and then scales back, they don’t announce on Shabbos that they have enough members? They obviously do. But then again, Hatzolah itself has Halachos that are based on סופו משום תחילתו. Can that really apply to non-members?
The Gemara in Shabbos 2b does not allow transgressing a Derabanan in order to spare yourself from a De’oraysa.
So, this is certainly an interesting Shaayla. When you ask a Rov about this ask about having a non-Jew calling in.
Aha, so now Hakatan will say that the world famous Rav Aron of Belz, who all great Tzaddikim of his time looked up to, formed his opinion from propaganda.
Who else are you willing to toss aside in order to help your Shitta?
Square Root, what you brought in the name of Rav Yaakov TZL os the typical viewpoint of non-Satmar Hareidim.
Always AQ, the Rambam actually does not Pasken like Shmuel. This is obvious in his Psak of not wearing armor on Shabbos as well as how he says that the Neviim are not describing Olam Habaa, so he holds like Rebbi Chanina and not Shmuel.
He merely borrowe Shmuel’s words to express that nature won’t change. But as you likely know, he believed that Nevua may 3ven return before Moshiach arrives.
For those wondering, The Satmar Rov ZTL and Rav Miller ZTL were not actually in favor of actively undoing the state, although they complained about its founders and government. But they stressed that it would be a dangerous endeavor. The Satmar Rav did say that you should Daven that it happen in a peaceful and safe manner. How that is possible, is not important for us to figure out.
Rav Miller ZTL was against Israeli concessions. He said they were dangerous.
Now, if you don’t believe that you should Daven for such a thing, and you strongly believe that the current state is a wonderful asset for Jews and Judaism, fine. But how does that turn promoters of this wish into Nazis, murderers and Rodfim?
There is a very spacious area in between the extremes. You are welcome to join normal society. In the meanwhile you may want to follow Yaakov Yosef A’s advice.
Yaakov Yosef, thanks for your wonderful response!
Bechira doesn’t mean that this world is a free-for-all. Qll it means is that people get to choose whether to do Mitzvos or Aveiros. But whether they succeed against others depends on many factors.
Historic events were never referred to by Chazal as simply yhe bad choices of our enemies.
It is obviously not something that we can imagine doing safely and reasonablely before Hashem sends Moshiach and sets him up with the correct government.
Our job is to be meritorious enough to bring about the era of Moshiach in the most pleasurable way, אחישנה. It is NOT our job to advise Hashem how He should move the pieces. And, we do a terrible job each time we think we can figure out the next step.
Actually, the Torah-centric neighborhoods aren’t suffering from antisemitism. So I guess that’s where Hashem is.
But really, this current wave, although scary, is a far cry from what we read about in past generations. Assuming and hoping it is a precursor to the final redemption, it is mild and well worth it.
We were not promised to get rich and well off on this world on an individual level, as a reward for keeping Mitzvos. The nation as a whole was promised such things, as reward for loyalty but not as payment for doing the Mitzvos.
We do know that a person earns Heavenly favor when s/he clings to Hashem, his Torah and His Mitzvos. This should translate to personal safety and success such as we find by the Avos, but none of us individuals can seriously proclaim that Hashem owes us something.
Remember: we were created to serve Hashem, not the other way around.
It seems that לוקה is Aramaic while מכה is Lashon Kodesh. The former was adopted by the later כתובים into the language, just like יקר, and became part of לשון חכמים. The Mishna always uses מלקין, לוקה.
It is unhelpful to pull quotes out of a group’s holy book to illustrate their practical position. It does not always align. For instance, there are Muslim groups who are friendly with Jews and even Israel. I’m sure they deal with their books in one way or another.
No need to look further than ourselves. When others try to oaint us as disloyal because of our Messianic hopes, we point out that practically we are not agitation for any change, but we believe that something apocalyptic will usher in a utopia in which everyone will be happy, regardless. And, if you don’t believe it will happen, you have nothing to worry about. My books don’t incriminate me, my actions do.
While pointing out that their hatred has strong roots is useful in addressing it and trying to find a solution, it does not in itself prove practical behavior throughout history. The Ottomans where pretty good for several generations, although they had these same books.
If you want to address the claims that Zionist activism brought on Arabic/Muslim hate, focus on history sources of recent centuries.
Ard, the closest non-Jew to a Yid would be a Ben Noach. They share our belief and venerations but have just not decided to accept upon themselves the covenant of the Children of Israel.
Wolfish, you write?
Is this something new?
Either way, Mazel Tov!