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  • in reply to: Is harry potter kosher? #2216098
    Logician
    Participant

    If you don’t mind your child reading in detail how much Harry enjoyed kissing Ginny, and exactly what it felt like, then sure, it’s fine.

    in reply to: shiylos on children’s stories #2211956
    Logician
    Participant

    CA – same as what? I did not say anything about fairy tales per se. I only advocated for reading entertaining material not comprised of stuffing morals down their throats

    But no, I obviously do not approve of sharing fairy tales with children such as Sleeping Beauty, or any that have the Princess awaiting… or the many that have a handsome prince falling in love with the beautiful princess at first sight…

    But there are many that are not that sort. When the Gemara refers to fables with foxes etc., that certainly calls to mind some well known tales. Some have a message that are not consonant with Torah values, others seem fine

    in reply to: shiylos on children’s stories #2211794
    Logician
    Participant

    common saychel – Her mother kept her home in Mommy camp, that is why she was never sat down and given a proper talk about safety. That’s why she was wandering in the woods, and she thought the cabin was a clever activity her Mommy read about in the Binah.

    AviraDeArah –
    Put aside the famous Rav Hutner about Gedolim stories, and let’s say we’re fine with them per se. Let the kids be inspired with our amazing Gedolim. Let them aspire to be like them. Let’s assume we can riase them to be healthy, and we find the right balance, and it will not lead to yiush, instead, when they (almost) inevitably realize how much they do not measure up.
    But to the exclusion of other stories? So, all the kids hear about are Gedolim? What’s wrong with stories about regular people, and regular life situations, and regular challenges, and regular triumphs, and (gasp!) regular failures?
    And what’s wrong with a kid being a kid and just being entertained? I’m not discussing secular literature here, but you jump immediately to “Gedolim stories”?
    I love Gedolim stories. I read them to my kids. But this? Not a healthy attitude.

    BTW – On the sbject of fairy tales, someone write to R’ Wolbe, asking him about stories for children that have elements of fantasy, and he says he’s not sure about it.

    in reply to: Cherem on sefer “Pshuto Shel Mikra” #2144200
    Logician
    Participant

    You also seem to have missed my general point. I have read the kol korei, and I understand what they have a problem with. As has been pointed out already here, there is obviously nothing wrong with saying other peshatim besides Rashi, and so the issues are about what we learn, how we learn it, and what to incorporate in this type of pirush. I therefore added that these same issues become sharper in this sefer, in this format, more than other seforim on Chumash, hence the strong reaction.

    in reply to: Cherem on sefer “Pshuto Shel Mikra” #2144198
    Logician
    Participant

    There is more here than speculation, but I cannot say more, so I will leave it at that.

    I don’t know why the fact that not everyone is on board makes you so uneasy. Must everything be black and white? I know other Roshei Yeshiva who also did not feel the ban was warranted. And yes, certain signatories advocated for others to sign (as happens, quite logically, with every public proclamation. We do not need every authorative individual to investigate every issue.) But they also made clear the issues they have. So who cares that others have read it (sorry, ALL of it), and are ok with it? Some feel its a big deal, others less so, and others are fine. So what?

    in reply to: Cherem on sefer “Pshuto Shel Mikra” #2144143
    Logician
    Participant

    It is perfectly all right if you were not aware of it, but these are the facts. Many people have been learning this pirush and getting by without Rashi, have not been comparing and contrasting to see the differences. Many Rebbeim have been using it to prepare for class – yes, they obviously have learned Rashi before, but they are using this pirush as their primary source to build a good picture of the storyline in their mind. They therefore do not have the vantage point of seeing what Chumash/Rashi says vs. what is added or left out.
    That is also my guess as to why Lakewood Roshei Yeshiva and Rabbanim are particularly worked up.
    I have no idea what the intention of the authors was, and I am not commenting on any specific content. I am merely pointing out that this is why it has merited a greater outcry than other pirushim, which are not used in this way.

    in reply to: Cherem on sefer “Pshuto Shel Mikra” #2143840
    Logician
    Participant

    Forget about understanding subtle distinctions – at the very least, let’s be clear what the issues are, and avoid the straw man.

    There are many claims mentioned in the letters, such as misquoting and attributing extra details, that are not benig addressed here at all.
    But to stick to what IS being discussed –
    No one has a problem with learning different Peshatim than Rashi, whether “pshat” or otherwise.
    We learn Chumash Rashi. NO ONE ever learns Chumash/other pirush, disregarding Rashi. You might have learned Rashi in oast, and are now learning Ramban etc, but not to say, I’m learning Cumash/Rashbam, it’s the mehalech I use to understanbd Chumash. No one has done that. Therefore, to have a pirush that is being used as a basic explanation of the test disregard Rashi is a serious change.
    Additionally, this pirush is being used by many to supplant Rashi. Many people are learning Chumash/pshuto shel mikra. That is a fact in many circles. This alone is a problem – Artscroll does not imagine that someone will use their pirush as “the” way they understand Chumash, as the main way to learn it, at the expense of leanring Rashi (unless they are incapable of reading the Rashi text, which is a different story). The placement on the page is not the problem per se, but illustrative of this issue. It also makes the earlier issue a bigger problem – if this is becoming “THE” pshat used, it cannot just offer any pshat they choose, especially disregarding Rashi.

    Let’s remember that things that are overtly ‘treif’ are not nearly so dangerous to us, and often do not even require a harsh response, if any at all. It is precisely those things whose problems are more subtle that carry the danger of going undetected and creating negative change, and those require a strong response from those whom we trust and look to for guidance.

    in reply to: Youthful Misconceptions #2081347
    Logician
    Participant

    When I was younger, I thought adults used their time productively, and all the time they spend on their computer interacting with others was important

    in reply to: Youthful Misconceptions #2081130
    Logician
    Participant

    “Hashem commanded us to judge others lkaf zchus.”

    1) And that is predicated on the assumption that you’re judging. When you do that, do it favorably.
    2) And judging one’s behaviors will then have implications for that person’s Halachic status, and thus you’re judging the person.
    3) And the Halachic status of a person – Tzadik, Rosho, or Beinoni – determines your halachic obligation to judge them favorably or not. Thus assuming a previous judgment on person.

    in reply to: Youthful Misconceptions #2080853
    Logician
    Participant

    I thought on Tisha B’av you had to wear “slippers”, not “shoes.” And that you had to sit “lower,” no particular height.

    in reply to: Youthful Misconceptions #2080850
    Logician
    Participant

    As a child, I thought all the adults knew what they were doing in shul. I didn’t have the confidence to ask whenever I wasn’t sure what was the proper procedure.
    Then I grew up, and realized that many adults around me lack confidence, and act exactly like my younger self.

    in reply to: Worried about shidduchim #2012678
    Logician
    Participant

    Halevai that the combination of Shabbos, kashrus, internet and television would be unusual in our frum, non-MO society!

    Does it make sense that you will find a lot of common ground with someone from a similiar background? Sure.
    Would many yeshivish boys be uninterested? Certainly.
    Are there plenty of types of boys who are open to such a Shidduch, not necessarily because they share this specific background? Absolutely.

    in reply to: Worried about shidduchim #2012679
    Logician
    Participant

    AviraDeArah –

    In the Yeshiva shidduch scene, the background of a girl is a MUCH larger factor than a boy’s background. Not a completely fair comparison.

    in reply to: chinuch and discipline nowadays #2011006
    Logician
    Participant

    I can’t speak to the facts, since you did not explain your perceived distinction
    But it could and should be

    The Torah is predicated on the concept of schar v’onesh
    I do not need any expertise, nor do I need to to ‘explain away’ a Mishnah in Avos, in order to state that confidently

    in reply to: chinuch and discipline nowadays #2010917
    Logician
    Participant

    So, schar v’onesh is now considered ‘primitive’.
    A pity G-d didn’t realize in advance that His Torah would become outdated in the modern, civilized era.

    in reply to: Anti semitism poem #1991289
    Logician
    Participant

    Bear in mind that the entire Galus Yavan did not involve ANY geographical displacement. Apparently that is not the essential ingredient of Galus

    in reply to: k-9 filter #1337694
    Logician
    Participant

    Why does everyone always talk about how easy it is to uninstall K9, or access sites? That’s basically irrelevant.

    It is designed for someone other than the “filteree” to keep tabs. So if your kids uninstall or access the wrong thing, you’ll know. Will they davka try to go somewhere inappropriate knowing that you’ll know about it very soon?
    And if it’s for yourself: if its so nothing should pop up, no problem. If its to stop a nisayon, then someone else obviously controls the password/email, and should check your record occasionally.

    For most users, it works fine.

    in reply to: Are You An Apikores? #1337685
    Logician
    Participant

    1.
    “So, whats the source of bitochon according to the Rishonim?”

    I don’t know. And neither did R’ Meir Simchah!! It’s a strong point. I’ve posed his question to Talmidei Chachamim, and they admit they never thought about it. Nach is full of such Pesukim – but not in the Torah.

    2.
    Teva exists (as much as anything ‘exists’ – different topic). That’s the Maharal. Hashem created the world? Well, He created Teva as a system to run it. NOT that it has its own power, NOT that anything happens at any moment without Him – His Ratzon is Mekayem everything at every moment – but He did set up a system. It’s one of His messengers, like the malachim.
    R’ Dessler, like many others, talks how “there is no Teva”. Perhaps there “are no malachim”‘? He’s just stressing that there is no stand alone entity called Teva, and no decision is made just because of the system. Hashem decides constantly if you should work according to Teva or there should be some other intervention (neis nigla, neis nistar). That’s what he means “it’s Him every moment”.
    Same for the idea “Teva is a Neis”. It just means that everything is miraculous in the sense that Hashem could have set things up in any way he wanted, and there’s really nothing more astonishing about vinegar burning than oil. But is there a difference practically? absolutely! Extreme example: Do someone react the same if they catch a cold or are diagnosed with cancer? But to Hashem it’s all the same, there’s no Teva??? Yes – but He’s telling us 2 different things. Meaning – we understand that the fact that something is more or less dangerous according to TEVA makes a a huge practical difference according to the Torah!

    3.
    Your observation about Bitachon is absolutely true. See the Rmbn at the end of Ki Seitzei, about going to war – If you don’t have Bitachion, you just go home, the connection’s just not there, you can’t treat it like every other obligation!

    in reply to: Are You An Apikores? #1337152
    Logician
    Participant

    “I have often wondered what the source of bitochon is”

    R’ Meir Simcha argues it is the mitzva of Dveikus…fascinating piece…

    The Maharal says several times that if you don’t believe in Teva – that Hashem created predetermined rules for how the world runs – you are a מחרף ומגדף… (This is how he interprets the problem of האומר הלל הגדול בכל יום).
    In no way does this contradict the basic idea R’ Dessler and others are conveying…

    in reply to: May I Disagree With the Chofetz Chaim? #1219456
    Logician
    Participant

    “The Chofetz Chaim was the Gaon of Shmiras Halashon and Ahavas Yisrael, and he would never have said anything that was meant to make Wolf feel bad about himself.”

    Many words of Torah certainly should cause many of us to “feel bad about ourselves.” Whether this is one of those times, and whether these feelings are justified in this case, is something we don’t know.

    in reply to: May I Disagree With the Chofetz Chaim? #1219455
    Logician
    Participant

    I just want to add that there no need to classify his words as “the complete and unadulterated truth” in order not to argue. It is of course possible for there to be other, valid, differing opinions, and he can also (like every human) make a mistake. He is simply an established authority of great stature, and so one’s own view, when it differs from his, may not have valid Halachic standing, and it is logical to be cautious before ‘arguing’.

    in reply to: May I Disagree With the Chofetz Chaim? #1219448
    Logician
    Participant

    Although you obviously do not want to elaborate on the specifics, I think it very much depends on what is being discussed.

    If he states something as fact, presumably based on a source, and I’m not sure what you mean that you ‘disagree’.

    On the other hand, if its a logical point, and you disagree with his reasoning, then it’s no different than any other sefer. One can disagree with something written by an earlier authority (to a point), but must be of a certain caliber for this to have any standing.

    And of course, everyone here made the valid point that it would be very wise to think long and hard before concluding that, in your opinion, he is mistaken and you are correct.

    in reply to: Should More Mamzerim Be Created? #1118008
    Logician
    Participant

    Charlie – see my earlier post – a very real safek in the Poskim.

    in reply to: Should More Mamzerim Be Created? #1117983
    Logician
    Participant

    Safek of Pri Megadim 240, discussed in Minchas Chinuch (1).

    Why would you think this is not a clear-cut halachic question?

    And if for whatever reason you assumed he IS obligated in the mitzvah, why do you think he can get out of it? cf Chizkiyahu

    in reply to: get rid of smart phone #1072465
    Logician
    Participant

    The fact that this conversation is, as usual, focused mostly on our children and their susceptibility to this problem, shows how far we are from recognizing what is going on in our communities, and how foolishly confident we are in our ability to withstand nisyonos.

    Of course, children may be more susceptible. And there is certainly a difference in adults’ vs. teens’ practical need for such devices.

    Yet Rabbonim and therapists involved in this sugya are constantly reiterating how widespread the problems are, and how most people who ended up with problems in this area honestly thought themselves ‘above’, or relatively immune, to such nisyonos. The stories I know of, just from one friend who works in this field (no personal details, of course) are endless and horrifying. Yet so many people truly think the issue is limited to protecting our children.

    End of my point. From here, rant:

    Learn a little mussar. Turn our ability to criticize, so commonplace when it comes to others, inwards, and activate a little Yiras Shamayim. If we were truly afraid of aveiros, would we so easily convince ourselves with the type of justifications thrown about here ? Do what you want, but at least have the honesty to call a spade a spade.

    in reply to: Dr. GREENWALD'S Sefer #1061911
    Logician
    Participant

    Actually, if you’ll read your post again….

    And receiving advice on private matters is not the same as being confided to in such matters, and so hardly a confidant either…

    Meaning no disrespect, of course – the sefarim (and their author) are very chashuv and important. Just not a fan of such hyperbole

    in reply to: Rant – Doing a chesed in return for tzeddokah #1061781
    Logician
    Participant

    Chesed does not come with expectations in return

    When you do chesed you are actually owed the hakaras hatov of the recipient. This, in fact, is the only heter to give tzedaka openly, not secretly – because you are not obligated to be moichel the hakaras hatov.

    Above is per R’ Hutner.

    Similarly, R’ Chatzkel Levenstein, I believe, used to try to ask someone for whom he did a real chesed, for some small favor in return, thereby freeing him (emotionally, at least) from his feeling beholden to him – similar to what poster wrote above.

    I think the real source of this ‘minhag’ is when there’s a monetary dispute, and the ‘pshara’ is for the money in question to be given to tzedaka – thereby allowing them both to feel like they gained. Which is of course not quite the same as the cases under discussion.

    Seems like it mostly a question of context – i’d had times when I felt like the OP, and others like DY.

    in reply to: Dr. GREENWALD'S Sefer #1061908
    Logician
    Participant

    You certainly seem to have heard of him, and yet don’t don’t know the name…

    I’ve looked thru it, meant to buy it…but no, can’t remember the name

    And receiving advice from the Steipler in his field hardly qualifies as a close talmid…

    in reply to: How and why should I respect a parent that doesn't deserve respect? #1061092
    Logician
    Participant

    DY – hmn. I don’t think so.

    My actions will affect me internally, yes. So if I’m lacking in my midah of respecting others in general, and I act the part, it will affect my midah and change me. Or perhaps if I acknowledge that someone should be respected but I have some personal feelings or bias that gets in the way, the same would apply. But if there is a particular person for whom I logically believe is not worthy of respect, simply acting with respect towards them will not change anything.

    in reply to: How and why should I respect a parent that doesn't deserve respect? #1061081
    Logician
    Participant

    I honestly don’t understand how I am expected to do that

    If we’re talking about showing respect – you can do it like any other action (although admittedly emotionally difficult at times)

    If we’re talking about actually feeling something – several posters have assumed that not to be part of the mitzva. As I quoted above, that doesn’t seem to be the case, and no one’s addressing that.

    in reply to: How and why should I respect a parent that doesn't deserve respect? #1061066
    Logician
    Participant

    Gratitude equals respect?

    Chayei Adam says that you must not only SHOW respect to your parents, but also personally view them as great people, even if they’re not… I can’t say I understand.

    in reply to: good shtark but not "greesed yeshivas #1056486
    Logician
    Participant

    And the relevance to this thread…?

    in reply to: If you could change the Shidduch System #1056307
    Logician
    Participant

    GAW – yes, perhaps partly.

    But you said one shouldn’t pass up a good shidduch due to money, and implied that this was a new phenomena. I was just pointing out thsat for better or worse, money was always a big factor in shidduchim.

    in reply to: If you could change the Shidduch System #1056298
    Logician
    Participant

    Call me old-fashioned, but I hope you would agree that one should not pass up on an appropriate shidduch just because the other (male or female) side’s parents are not giving money to the couple?

    How old ? go back a bit more, and it was always this way.

    I heard a lecture from a MO Rabbi on a related subject, in the middle of which he discussed the rationale for the (supervised) socializing between the genders in his community. Recognizing the other perspective, he related how someone (I forget who) asked the Lubavitcher Rebbe about this point – the difficulty of dating by those who’ve had no previous contact. The Rebbe answered: And perhaps that extra difficulty and awkwardness is precisely what demonstrates the beauty of our system ?!

    In other words – yes oomis, it will be less natural at first. And so ? Both parties know about this, should be prepared to expect it, should not be thrown off by it, and will get past that too. it is not a critique on the system, but a reflection of wonderful values.

    in reply to: What age should you teach your kid about Shabbos? #1048247
    Logician
    Participant

    Barlev – you don’t know halacha, yet you know what affects neshamos – hmn…

    The halacha is clearly not like you – using a young child in a permissible manner is preferable to a shabbos goy.

    in reply to: Could Chanukah happen again #1050160
    Logician
    Participant

    Very clear testimony that the Chofetz Chaim said that this should have been done in Russia, and it certainly would have weakened their effect on Klal Yisroel.

    in reply to: Lakewood Bus Drill #1019337
    Logician
    Participant

    The majority of children will not be eligible. And many of those who are will have intolerably long rides, so many of those parents would end up driving as well. Although perhaps carpooling.

    in reply to: Daas Torah #1076643
    Logician
    Participant

    There is nobody, and I mean nobody who goes to a Godol for actual medical advice rather than to a doctor.

    I don’t know anyone who goes to a Gadol in place of a doctor, but gedolim are routinely asked whether they should follow medical advice, such as whether one should have a surgery – and they answer.

    in reply to: Daas Torah #1076623
    Logician
    Participant

    So is the R’ Dessler I quoted, written out by DY, also from the ‘certain chasidic Rabbis’ mentioned by R’ Feldman as the only ones who invoke ruach hakodesh when discussing “da’as Torah” ?

    And he rejects the possibility that they all made “ta’us gamur”.

    And even the most ‘acceptable’ idea he says – that they were great chachamim – is much more emphatic than most here would like. We cannot assume to fathom the depth of their thinking and decisions, and it is impossible that they made a “ta’us gamur”.

    So – what would R’ Zelig say here ? This is already after the idea was ‘invented’ ? You can assume he would disagree – but lets be honest:

    the clear distaste everyone here has for the idea has not as much to do with the sources, as much as with difficulty conceding the limitation to personal autonomy sanctioned by the torah.

    Logician
    Participant

    So Ravina and Rav Ashi just had the words of the gemara they recorded

    “If they had more to say, why didn’t they?”

    I hope you’re not serious. Put aside any of the chiddushim of today that you’re not happy about. Or from the past few hundred years, for that matter. Did all of the Rishonim make up silly pilpulim too? ‘cuz there’s a heck of a lot that they put into the gemara’s words which is not at all explicit too. And don’t start with that nonsense that they weren’t medayek in their lashonos – you’re just showing that you’ve either never learned or never understood Rishonim at all.

    PAA – I assume you’re showing from your last quote that he felt you need to learn the whole mesechta to properly understand. I think the implication clearly is, though, that he’s specifically referring to learning in depth. Superficial knowledge of dafim, just to be able to reference a question from another gemara on your own, without needing to see the tosafos or rashba do so first, is in no way related to that quote.

    in reply to: What exactly did we get on Shavuos? #1018425
    Logician
    Participant

    Very interesting.

    Your point has further implications: it is a question in the meforshim there if ‘forty years’ is meant as a precise figure. If it is, it ended after Moshe’s death. So we have a passuk recording events after Moshe’s death, similar to the last 8 pesukim in the Torah – and there its a machlokes if Moshe wrote it at all…

    in reply to: Daas Torah #1076570
    Logician
    Participant

    Yes Sam, bothered me too. Could be he should fast, just not a valid reason not to go on an important trip. In any event, R’ Shach used to say over the story, so (besides for the point that he knew the gemara) that gives validity to whatever you can infer from the story – which is what we’re debating.

    Other than followers of certain Chasidic Rebbes, I have never heard of anyone who understands da’as Torah to refer to metaphysical inspiration.

    A bit silly, if you ask me. I don’t know its extent or who has it, but its def. referred to in all sorts of non-chasidic seforim.

    And the story with R’ Zelig has been quoted here plenty. Take his words with a grain of salt, understand the point he was making, and move on. His words do not back up the majority of the “anti-da’as torah concept” posters here.

    in reply to: vegetarian? halacha issue? #1024097
    Logician
    Participant

    To take it a step further, I always understood the maiseh with shaul in a similar vein with what I wrote in this post. When a person doesn’t act according to the Torah, it is bad even if currently it is a “chumrah”, because once you’re out of the Torah’s morality, you’re on your own morality, and it is ??? ???? ??????.

    Which is why the gemara says that he was told “al tehi tzadik harbeh” – and then contrasts that with when he killed Nov ir hakohanim, and was told “al tirsha harbeh”.

    in reply to: How do I convert? I want an exit strategy! #1018587
    Logician
    Participant

    Logician, Rav Ovadia ztzuk”l said you can change from sfaradi to ashkenazi. That is NOT the same as what you say.

    Read PF’s post. I made a comparison, based on his last sentence. Don’t know what you want.

    in reply to: Daas Torah #1076536
    Logician
    Participant

    The point was an extremely limited point that the event doesnt prove a gemara wrong.

    And people dying is not an indication that the psak to stay was wrong either.

    Obviously I’m not addressing anyone who clearly said “it will be safe”. That’s probably best understood by gavra’s last comment. (the premise of which, GAW – by the way – is that you should ALWAYS listen no matter what, because if its misguided then that too will have been whats supposed to happen).

    But there many others. R’ Elchonan knew the situation, for example, he said himself he was going back to his death (or something to that effect), and still advised (at least certain people) to stay.

    in reply to: What exactly did we get on Shavuos? #1018413
    Logician
    Participant

    Even that portion was clearly amended by Moshe at some point before his death.

    ?

    in reply to: Daas Torah #1076512
    Logician
    Participant

    Of course he would save a Jew. My point was simply to illustrate that if a psak has good reason, its not proven wrong just because it had the ‘wrong’ result.

    If R’ Chaim knew the yid was in danger, he’d save him. But if he could rewind time he wouldn’t take back the pask – because al pi halacha he was not in danger (he would just happen to have the knowledge that his life happened to be in danger).

    The assumption made earlier was that since the Jews were killed in Europe, it must have been a mistake not to advise them to leave. We can debate who was told what and why, but there’s no assumption to be made based on their deaths.

    see R’ Dessler’s essay on this matter

    in reply to: What exactly did we get on Shavuos? #1018409
    Logician
    Participant

    Mishneh Brurah implies we received all mitzvos (reason for milchigs).

    Chazon Ish discusses at length (Orach chaim 128)

    Ramchal (Da’as Tevunos) explains that we did NOT receive the Torah (ilu korveinu lifnei Har Sinai vilo nusan lanu es haTorah), rather became mitzuveh v’oseh, which empowered us by giving our actions the power to affect the world on a cosmic level.

    in reply to: Mechitza at Har Sinai? #1017877
    Logician
    Participant

    Sorry Sam, somehow thought you were referencing Matan Torah.

    I thought you were going to say that, so was going to look up the quote as I remembered it… but Haleivi did it for me (thanks).

    Logician
    Participant

    Yes, I know that R’ Chaim also said that the nosei keilim still count as torah. If you could explain that line to me, I would be very happy

    Let’s see. Could it possibly be related to the idea you’ve rejected, and I’ve quoted an explicit Ohr Zarua about, that (some?) Rishonim wrote with more than just their own sechel ? [As far as nosei keilim – I’m only aware of this idea being applied to Rishonim. I doubt anyone would say it too far down the line].

    So you are saying that we should design the curriculum of the yeshivas based on the fact that rebbeim will have no job?

    No, I’m saying nothing of the sort. Simply explaining why its not part of any curriculum per se. I already said that I agree that time allocated is up for debate.

    While it is not my job to justify why people don’t follow the Roshei Hayshiva, I would venture to postulate that there is simple reason: The style of Iyun is enjoyable…

    I was not talking about the hamon am, but clearly referred to the Roshei Yeshiva setting policy. Despite the call of the gedolim you mentioned, most do not follow suit – nor are their own yeshivos so different.

Viewing 50 posts - 1 through 50 (of 773 total)