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I know someone good in Israel (kiryat sefer) that both digitizes it and works on the sound quality. Mods – how do we give specifics?
I assume you tried calling their phone number?
If its an android then use applock – its free and you choose which apps to block (browser, email etc.)
No such gemarah. Its only bes din that has a din of kofin oso ad sheomer rotzeh ani.
WolfishMusings I think your corrections are unwarranted. Someone who views Hashem as an infinite Wisdom indeed would capitalize His Name, but someone who presumes to ‘judge’ him (sort of like a cockaroach trying to figure out what that big human is doing on a computer) would not capitalize His Name.
Lakewood001 There is a world of difference between figuring out cause and effect on our own and applying the Torah’s warning to a given situation. Rabbi Miller was doing the latter: the tochacha talks about what will happen when we sin, and he was saying that this is what happened. Talk about children suffering is irrelevant, because the tochacha says that exactly that will happen. You can complain about the pasuk, but there is not much to say.
There is a product out there called ‘bite it’ you might want to try
I think its bunk. Ask a talmid chacham
maybe because its not prayer – just a legal ceremony. Just as there is no mechitza at a levayaAugust 8, 2013 10:18 pm at 10:18 pm in reply to: Please advise me re: how to handle power struggles #970609
That types probably retaliates and backstabs too. You really have my sympathies!
1. How will this play out: where are the thousands to demonstrate against the “rampant abuse”? Who will they demonstrate against?
2. I live among the charedi world and have heard loads of underworld stories. Abuse is very rare, thankfully. (Here it comes, sigh..)
3. Is abuse a political challenge, as a supreme court ruling is?
4. Is abuse an undefended crime, as is disgracing the Kosel? I would think that abused people have recourse to the courts, who would prosecute with glee…July 31, 2013 7:52 am at 7:52 am in reply to: Leaving Israel before receiving army drafting letter #968573
call them directly. There shouldn’t be a problem, but they will know. Or call NBN
I know many who divorced, I’m not sure it will be a compliment to them, so I will not give a detailed list, but there are a crowd. And some of the biggest too.
I don’t see any great difference between someone once married and someone who was never married. Point is that they are not married now.
I one heard from an Adon Gadol that the Zohar states that not every single person was born with a zivug. I went back and asked him for the exact source and he told me that he does not remember the place. At any rate, I have heard such a zohar.
Think of the bachelors we had in klal yisroel: Rabbi Yaakov Weinberg, the Sridei Esh, the alter mirrers, and most gedolim were either divorced or widowed for a significant part of their life and so on.
BTW, he is not alone. He daavens in a shul with a hundred other guys and is good friends with them. The shul has a gabbai and could be even a rav, but the rav does not lead the community and one is part of the community without ascribing to the rav. Actually its the norm, unfortunately.
I’d like to join too
Hakatan: the gemara he quoted was that one needs not thank the Romans who built things for their own sake. That has little to do with someone who is protecting you, but its his mandate or job. Agree?
1. I would ask the letter writer if he locks his doors at night. I would ask him if he feels fear walking alone in East Jerusalem. If he can say he doesn’t, good for him. For you and I, though, we take precaution for our safety. (Our behavior proves that we do not consider our learning sufficient to protect us)
And when someone does the job for us, we are most grateful.
2. I think that someone whose job is to help you is considered helping you although he is doing his job. I suppose he finds it meaningful as well, not doing it by rote, just because he as to.
3. And if the Medina is a positive or negative development is a question for history. Today klal Yisroel is there and need protecting.
Rabbi Of Berlin: May I wish you a wonderful Shabbos? I guess we will agree to disagree. I think we laid out our arguments, no need to rehash them.
The Taz is at Yore Deah 251:6
1. I guess we agree the sugya in Sotah says that one should not stop a mitzvah for the sake of war. You propose that is only preventive war, if I understand you correctly. So the Sugya there is either irrelevant to our case (you consider Israel to be under actual atack. I guess we disagree about that. I think that today, 7-18-2013, we are not under actual attack.) or says that it is not considered a mitzvah.
2. The discussion is if one is already fighting: is that osek bmitzvah. On the other hand, if one is not fighting yet, but is involved in other mitzvos, osek bmitzvah would free them (in the case of Talmud Torah – only if it can be done through others)
I made this point before but I am repeating it because I sense it was not understood, certainly not addressed.
3. The Taz (if I recall correctly) writes that someone who stops learning because of a bona fide pikuach nefesh that was not efshar laasos al ydei acherim is doing what the halacha requires, yet is getting the raw deal: it would have been far better for him to have continued learning.
trofin: The Torah is mum on the subject (with the exception of Canaan) and it might depend on the ability of the slave and the disposition of the owner. IDK.
My point was that the Torah is discussing ownership legalities, not making recommendations.
Rabbi Of Berlin: may I suggest a careful reading of that sugya? 1. We rule AGAINST Rabbi Yehuda: a war to protect Jews is NOT a mitzvah (with regard to osek bmitzvah) and 2. Rashi and the Rambam (perush hamishna) indicate that the only function that it being a mitzvah would have is that if one already was waging war, he would be free from OTHER mitzvos. NOT that one should stop what mitvah he is doing and wage war. On the contrary, osek bmitzvah would free him from waging war.
(see Tos. Yomtov ibid.)
Rabbi Of Berlin: I just looked it up: Osek bmitzvah does apply to milchemes mitzvah too. The Mishna discusses a machlokes if a war of defense constitutes a mitzvah or not with regard to the war being considered a mitzvah that would patur other mitzvos (Rambam) and in any case the Halacha clearly is against Rabbi Yehuda, i.e. a war of defense is not considered a mitzvah with regard to this.
So the original statement is true: Osek b’mitzvah patur min hamitzvah.
Rabbi OF Berlin: Chapter and verse please. As far as I know this is no different than any other mitzvah. (I know of a gemarah that talks about if the ptur of a new chassan or vinyard planter or house builder applies; indeed that one does not. But that has no bearing on osek b’mitzvah.) Do you refer to Sotah 42?
Rational Frummie: I think it is absolutely true that someone in the army is fulfilling pikuach nefesh. At the same time if one can learn and leave pikuah nefesh to others, that is what shulchan aruch requires. And the army has enough soldiers.
This is not the point of what is going on in Israel, as I’m sure you are well aware.
So did I RebDoniel, but you came out and said it. Thanks for inspiring us and providing a positive example!
I think we need to differentiate the possibility of slaver from the propriety of slavery. One is legally allowed to strike their son, its a Mishna, but very often it is an iffy proposition at best. Not everything that exists ought to be used.
Slavery exists. That is, the Torah recognizes one person owning another. Ought it be is another question entirely. The Torah recognizes a Jew being kidnapped and owned by non-Jews (v’yeshbt mimenu shevi, says the Torah). Does it recommend that or consider it particularly moral?
I think this distinction makes all the difference.
I respect haredim for carrying on with fortitude under the circumstances.
I respect Popa for his initiative in starting this wonderful thread.
that would be libreoffice, nowadays. I suspect that davka can be configured to print to a printer or pdf. Why wouldn’t you be able to output the text at least to a postscript file? I don’t have davkawriter, so you will need to ask your local geek. If there is an issue, it is probably broadly across wine-running programs, not just davka so there may be a workaround online. That’s all I can say, Sorry.
there is a post on the davkawriter forum on this. Basically you are looking for a wine printer, because davka is working on wine
I remember the chazon ish writing that the ritva was wrong. At least he thought he can say so.
DaasYochid is right of course. I’m just saying so because he signs ‘daas yochid’ while the reality is that what he is saying is pretty clear from the sugya (the rashba writes it explicitly in any case)
I might suggest that stealing here is used in a broader sense of unfair advantage; wealthy people dictate the terms of contracts and employment opportunities even when the other party is obviously going along with it only because they have no choice, wealthy people monopolize opportunities and so on. Perhaps he means ‘Ill gotten wealth’, not theft in the classic sense.May 29, 2013 9:54 pm at 9:54 pm in reply to: Thoughts on Someone Selling His Olam Habah on Ebay #971238
In tshuvos maharam el shakar siman kuf (100) he quotes a teshuva from rav hai gaon on the subject. Rav Hai gaon firmly felt that selling olam habah was a farce and couldn’t work anymore than selling your mood, personality or thoughts
My two cents is that all the things mentioned in that gemarah are things that seem arbitrary – why does it rain some years and others not? Thats why we consider these to be decided upon case by case by Hashem and not in a system, as is the general teva. But how Hashem makes it rain? Through a malach!
A prepaid sim goes for 30 shekel = ~$8 and there is no charge other than for calls. Incoming calls free. You will find yourself talking less. Probably the best deal.
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I learned that chazarah is something very different: it should be short. R’ Moshe Feinstein told the boys – and practised it himself – that one should not relearn the daf, rather read through it without concentrating too much. He said six minutes a daf. Only Chazer the gemarah, not rashi or tosfos (although naturally you will be learning the sugya with their perush) because you will get bogged down. Chazzar while the subject is fresh (as the gemarah says, Atiki kasha machaedta). Chazzar three blatt a day.
Chazzarah is a flow. It is enjoyable to relax and let the familiar words of the gemarah flow past. Most people who claim that chazarah is hard and that they have no taam in it are simply doing it wrong.
I’d look in the introduction to the sefer Ruach Chaim – the perush of Rabbi Chaim of Velozshon on Avos. The intro is called Meinei Yehoshua and traces the statements of Tannaim to their natures. If you don’t have a copy, search for it on Hebrewbooks.org.
My thoughts: I don’t know kids going off. I do however see observence levels slipping and hemlines rising. And I have a hunch why: we live in second/third generation Judaism. Religion is becoming more institutionalized and set from day to day. I know many “nisht of Shabbos geredt” yidden. Their commitment is skin-deep and unauthentic. And their kids pick it up. They know that you need to talk a good talk, but in practice you can cut corners, cheat and tune out. And nothing can affect them, because they say to themselves “Sure, sounds nice, but its all just talk, right?”
They need to see mesirus nefesh, that is the only thing that will get through to them, I think.
There is a takanas ezrah that peddlers sell cosmetics in towns so that Jewish women look pretty. Miriam knew that Moshe separated from his wife Tzipporah because she stopped dressing up for him (Yalkut).
So Jewish women ought to look nice and presentable. They should not be seductive, at least in public. That is what Yeshaya was discussing.
I hope that frum Jewish women today dress within those lines. Its not the details – the necklace or whatever – but the general profile.
I find google hangouts invaluable
I looked carefully at the Rashi in Bereshis and the Machzor Vitri. I also examined other rishonim that talk about that pasuk in Bereshis. It seems there are two ways of reading the pasuk: 1. In G-d’s form Man was created. 2. Man was created with a form, or a mold. Some Rishonim explain the first way, others, the second (see Rashbam and Chizkuni) The Rashi can be read either way. The simple reading is like the former, the Mizrachi and Levush explain that he meant the latter.
Rashi elsewhere – in avos, as quoted, and in devarim where he explains “killilas Elokim taluy” does say pretty clearly that man is created in G-d’s actual image. The Machzor Vitry seems to me to be underscoring that and saying that the previously quoted reading of the Rashbam and Chizkuni are wrong.
Ok, so there are two readings of the text. Lets go with the one saying that man is created in G-d’s actual image. Does that mean that G-d has athlete’s foot, as man does? Of course not. All it means is that there is some correlation – physical or spiritual between man and G-d. For instance: Man is physically created in the same form as G-d takes spiritually.
I see no indication – none at all – that G-d has any physical form.
The Raavad is in Hilchos tshuva 3:7. The Sefer HaIkkarim is in the Fourth chelek, I’m pretty sure. Look in the chapter title – he notes in the title that he will be discussing the question.
The Sefer HaIkkarim (Rishon) discusses this very question long ago, and he brings proof from Rabbi Hillel that one is not an apikorus if one erred honestly. Nebech an apikorus is not an apikorus.
Another thought that comes to mind is that on the Rambam in hilchos Tshuvah who writes that someone believing that Hashem is physical is a min, the Raavad comments that many of our greatest believed so in error, and they are not apikorsim. So the Raavad, at least, certainly holds that nebech an apikorus is not an apikorus.
Perhaps the Raavad does imply that the Rambam feels that nebech an apikorus is also an apikorus. Otherwise, what is his objection?
there are a few classical sources dealing with them: see Eretz Chemdah at the end of the Yachin UBoaz mishnayos Sanhedrin where he suggests that they are remmennents of previous worlds, the Netziv in his Chumash suggests that they were crossbreeds (which can permute into huge and interesting creatures, like the liger today) and neither suggests they were in the teivah
Its not if to grovel or not to grovel. Neither he nor anyone else that has their hands full have time to debate. So if there is a sincere asking of clarification it may be forthcoming. Usually these things come out as challenges. A challenge will be ignored.
I have had success with Rav Zalman Nechemia Goldberg, Rav Chaim Kaniefsky and Rav Moshe Mordechai Karp of Kiryat Sefer among others.
who is hosting? I think that has a lot to do with whose standards prevail. Or the location; if it is in a mixed seating community or if it is in the non-mix area.
hum “vzakeni” – its not Torah! (there are many others like it, that are either a prayer or a wise saying, but not Torah)