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Hil. Melachim 12:1
squeak: “Amshinov time”
Good one! I got a kick out of that.
If such a video exists, tell us where to find it; otherwise, I will assume it doesn’t exist.
sorry for the typo. There’s obviously no such thing as “Agudath Yisroel of Mizrachi.” I meant to write “of Cleveland.”
It’s forbidden to say lashon hara about a dead person, especially if he was a talmid chacham. No matter what he did, there doesn’t seem to be any to’eles in discussing it. If you want to find out what you should learn from him and what you shouldn’t, look in the Shulchan Aruch, or ask your rebbe. Let’s just be dan lekaf zechus, and assume that whatever choices/mistakes he made were done with good intentions, and the rest is none of anyone’s business. If you enjoy his music, fine. If you don’t, fine.
Someone tell me where to find the video of Rav Chaim Kanievsky. If he actually said this, I would really love to know about it.
Rav Bloch didn’t just recommend that Yom Ha’atzmaut should be celebrated. He actually was a featured speaker at a Yom Ha’atzmaut celebration in Cleveland, which was organized by Mizrachi of Cleveland in conjunction with Agudath Israel of Mizrachi. Mrs. Mordechai Gifter spoke as well. The event was concluded by singing “Hatikvah” and “The Star-Spangled Banner.” When Rav Bloch was attacked for participation in the event, he responded by writing a letter to defend his position.
Sam2: The Ramo is mashma not like your suggestion. He says (O.C. 158:4) “Even if he only dipped the tip of the vegetable or the tip of the FRUIT, nevertheless he should wash without a beracha.” He quotes this from the Beis Yosef. (I don’t have access to a Beis Yosef at the moment.) It seems that the next halacha, that one shouldn’t wash for fruits, is davka when it’s not dipped.
Sam2, do you know where that gemara is?
That’s what I’m wondering. I don’t know where it’s from.
Proud Hungarian said: “Reb Chaim Kanievsky – who knows very well what Rav Elyashiv said – told a big Askan from Monsey last Pesach that if someone looks into the matter thoroughly and is convinced that this is really Techeiles then it is not a question of whether or not he should wear it, but he MUST wear Techeiles.”
That contradicts what I heard from Rav Nissan Kaplan about a bachur from the Mir who was very involved in promoting techeiles, and went to Rav Chaim Kanievsky to ask him about it. Rav Kanievsky responded, “Chazal shteit, ‘nignaz.'” The bachur asked, “Just in case……” Rav Kanievsky said back, “Ke’ilu lovesh dam chamor.”
I’m not saying you’re wrong; I just would absolutely love to see that video.
“6) Wash for a davar shetivulo b’mashkeh
Also explicit Halachah, and one which (by fruits) the Shulchan Aruch (and Gemara) say that one who follows is arrogant.”
In context, (O.C. 158:5 and M.B. 158:2, 158:22) it seems to only be referring to fruits which are not dipped in liquid. You made reference to a gemara. Where is it?
Now that Avi K mentioned it, the State of Israel actually gives more money to Torah than any other organization in the world.
It’s a mitzva.
He was a da’as yochid as far as prohibiting taxes, government benefits, voting, and any act which positively affects – or causes one to benefit from – the state in any way. Obviously, with regard to his opposition to Zionism, there were many other gedolim who agreed with him. (Just like there were many gedolim who disagreed with him.)
The Satmar Rebbe’s sefer is actually based on gemaros and divrei chaza”l, and he has about 185 reasons why he believes the State of Israel is illegitimate. I’m not paskening whether he was right or wrong; he was a HUGE gaon, and he knew what he was talking about, but he was a da’as yochid, and the other gedolim (I’m not going to write a list) who disagreed with him were huge geonim and they knew what they were talking about as well.
Why do I bother?
greatest: One of the halachic requirements for tefillah is tefillah betzibur. If someone davens without a minyan, he is yotzei tefillah, but not tefillah betzibur. If someone davens the whole Amidah without kavanah (except the first beracha), he is yotzei his chiyuv of tefillah; yet, the halacha requires kavanah for the whole thing. If someone forgot Ya’aleh Veyavo for Rosh Chodesh at Ma’ariv, he is yotzei; however, the halacha requires him to have said it. etc.
cholent guy: Yes, but he recovered only because the Rabbanan davened for him.
cholent guy: Rav Bibi bar Abaye tried it and he got hurt. Don’t mess with the Dark Side.
The issue of chalav stam and that of dairy in general are two separate problems. Rav Schachter was out-voted by Rav Belsky and Rav Genack on the latter. However, he does hold that chalav stam (theoretically) is absolutely mutar without a doubt.
My respected friend, Mr. David Ulman, Shalom and with eternal blessing!
First I would like to express my gratitude to you for contacting me to request clarification with regard to the holiday of Independence without judging or criticizing from afar. Now let me respond to the matter with clarity.
a) The copy of the advertisement that you sent to me is indeed correct. Furthermore, this event was attended by the Women of Agudath Israel and Pirhei Agudath Israel. The reason that their attendance was not mentioned [in the ad] is simply due to the fact that they decided to attend later [after the flyer was published]
? 2) Is it worthy of celebration? 3) Is it worthy for the members of Agudath Israel to unite with the members of Mizrachi in a fashion which allows us to express our approach and influence others to act according to the spirit of Agudath Israel?In my humble opinion, one must respond to these questions as follows:
1) The independence of Israel and the establishment of the State are important events in the life of our nation. It is worthy for members of Agudath Israel to participate when there is a possibility to express their thoughts and views before a large forum in order to influence them regarding the approach of the Agudah and to refute the negative sentiments against Agudath Israel.
2) In my opinion, despite all of the defects and deficiencies in the leadership of the State of Israel, its mere existence, which happened via revealed miracles, is of great significance that deserves recognition and appreciation. This recognition must be publicly expressed for two reasons: First, because the truth must be expressed. Second, that all should know and recognize that our war against the Government of Israel is not targeted against the existence of the State.
3) Participation with Mizrachi in a fashion that Agudath Israel is free to express its views was recognized as the correct approach by creating a religious front that Agudath Israel is always willing to renew.
Although I know that we disagree with Mizrachi on our fundamental beliefs, and in no way are our views consistent with each
other, and consequently our actions are totally different, still there
are many issues on which we can work together and, through this,
strengthen the ultra-religious and its influence on the life of the nation.
indeed an important milestone in the life of our nation, our relationship to it, therefore, is positive, and our participation is obligatory.
and therefore we did attend. It is noteworthy that nothing was done without consulting with us. We
learning Bible, speaking Hebrew and Erez Yisrael. The populace cannot understand our concerns and, moreover, when we emphasize our positive views they will accept us and allow us to fight the falsehoods. In addition, I must express that this attitude of ours is not unique to our life in America. We acted this way in Lithuania as well despite the fact that then, as now, we were totally zealous concerning anything that, God forbid, is not in accordance with the spirit of Torah.
We did not regress because of persecution, denouncement and sometimes even suffering, sorrow and much damage to our holy Yeshiva.
With this I am your friend, I respect you and bless you,
Eliyahu Meir Bloch
Rav Yosef Dov Soloveitchik, The Five Addresses, page 36
“The Mizrachi must also understand that we do not use the phrase “Zionism plus religion” or “religious Zionism”. For us, there is only one unique noun – Torah. Israel is holy and dear because the Torah sanctified it and because the Torah’s future is tied to it.”
Interview with Rav Soloveitchik, Maariv, 12/15/1975
Q: “Do you consider yourself a Zionist?”
A: “If Zionism refers to a technical concept or to belonging to some established body, then I am not part of it, though I am formally a member of the Mizrachi and I pay dues. If, however, Zionism represents love of the Jewish people and devotion to Eretz Yisroel as the land of our forefathers – then I certainly am a Zionist. From my early childhood, my father z”l studied with me the areas of zeraim, hilchos terumos uma’aseros, matnos aniyim u’bikurim. The concepts of the kedushas ha’aretz, the tum’ah of chutz la’aretz, the temporary or permanent sanctification of the land are deeply rooted in my heart……”
Curiosity: He was actually referring to the popular net-tzitzis. He said that the point is the fact that it’s made specifically to reveal as much of the skin as possible, so it can’t be categorized as a beged for hilchos tume’as eilim, nor for hilchos tzitzis.
Rav Belsky doesn’t address the issue of polyester, but I am guessing that he would follow Rav Moshe, although my guess is as good/bad as anyone else’s. (He usually paskens like Rav Moshe Feinstein.)
If Englishman wants to place Rav Schachter as the leader of RWMO, then he must first acknowledge that the definition of RWMO as “meikel” is absolutely ridiculous. Every posek has his chumros and his kulos. Anyone who knows Rav Schachter knows that he has some wild chumros and some wild kulos. Also, he does not “interpret halacha to conform with modern, 21st century, western sensibilities.” He has said on many occasions that the definition of Modern Orthodox is to re-evaluate every pesak halacha of previous generations based on the changing circumstanes, as all the posekim have been doing for thousands of years. The halacha itself, however, never changes. The only question is how the pure, immutable halacha should apply itself in every particular scenario.
Curiosity: Rav Yisroel Belsky writes (Shulchan HaLevi 1:1:4) “A garment made from a net is not considered a beged and is exempt from tzitzis. A proof for this is from the Mishna in Keilim (28:9) which says, ‘Ha’oseh beged min hacherem tahor.’ The Raa”v there explains ‘min hacherem – from a net, and his flesh is visible. Therefore he is tahor.’…………..this beged is exempt from tzitzis, and if he made tzitzis on it, there is no kiyum mitzva, and if he wears it on Shabbos, there is an issur hotza’ah.”
Ad kan leshono.
Mistama he probably also holds that if someone makes a beracha on it, it’s a beracha l’vatala, another serious issur.
Someone who shakes.
from: Webbe Rebbe [email protected]
to:
date: Mon, Apr 2, 2012 at 3:10 PM
subject: RE: Sodium Caseinate and other Q’s
mailed-by: ou.org
Thank you for contacting the OU.
Can sodium caseinate be batel b’shishim?
Because.
The problem is that legally, they’re allowed to label it as non-dairy, since it doesn’t have the proteins which people are allergic to. However, many of them contain sodium caseinate, which comes from milk, and actually gives it that milky feeling.
ItcheSrulik – That’s subject to a machlokes. You stated the view of Rav Moshe Feinstein in O.C. 2:1; however, Tzitz Eliezer (12:3) and Har Tzvi (1:9) hold that if it’s woven, it’s considered a beged.
See Yabi’a Omer O.C. helek 6 siman 41
Then see siman 42.
I hope this clarifies some issues.
Mods, could you pleeeeeeeeeeze give me a subtitle?
For the record, nothing I just wrote should be taken seriously.
charn: Your quote from Rav Aharon zt”l was very general, and did not mention any specific “modernizations” or “insignificant changes.” Therefore, while you assume he is referring to the aspects of YU which <B>you<B> find objectionable, he may very well have been talking about things which are assur, but have been approved of by some Modern “Orthodox” rabbis, such as mixed dancing, mixed swimming, dress-related violations of tzenius, and various other things which people associate with Modern Orthodoxy.
The Rambam in Hilchos Deos 4:15 states that overeating is assur. End of story. People need to learn to deal with their emotions, rather than just eat/smoke/gamble/snort/drink them away.
akuperma, you’re a great poster, but the last sentence was unintelligible.
When Moshiach comes, the wolf will live with the lamb, and the sheep will have a spleen.
Shvartza: R’ Elchonon zt”l did not. I’m not sure if R’ Aharon zt”l did or not.
to rasha gamur: (k’shmo kein hu) And you even have the chutzpah to invoke the name of the late posek hador in your hateful diatribe, who would NEVER say such a thing about YU!
rasha gamur said: “if you go to an institution like YU, you will think that you have as good in ruchniyus and as valid a derech in Torah which isn’t true. “
If a derech in Torah is valid, it’s fully valid; if it’s invalid, it’s fully invalid. I don’t think you should be deciding what’s a valid derech in Torah and what’s not. No one’s telling you to go to YU (chas veshalom), but you have no right to say that the derech that many thousands of frum yidden are following – including talmidei chachamim of astounding proportions – is “invalid.”
And if you’re point was that there is no valid reason to have some form of secular study in a frum lifestyle, and any derech which espouses such an approach is “invalid,” then you’re not even worth arguing with.
Tzedokim were people who believed that the mesorah of Torah sheb’al peh was invalid, and that the Rabbanan have no authority.
Modern Orthodox?
I’m Modern Orthodox. I keep the mitzvos, de’oraisa and derabbanan. I keep halacha strictly. I’m not sure what you’re talking about. Unless you think I’m an apikorus, of course. Well, I certainly hope I’m not.
Now, what is an apikorus? The gemara in Sanhedrin 99b gives the following definition: “Rav and Rabi Chanina both said, ‘He is one who degrades a talmid chacham.'” There are some very big talmidei chachamim, gedolei hador, who would consider themselves Modern Orthodox. So just be careful what you say, especially if you’re calling other people “apikorsim.”
charn said: “It’s funny that you should mention Rav Shimon Schwab zt’l.”
I am well aware of Rav Schwab zt”l’s views of Modern Orthodoxy. That wasn’t my point. My point was that Rav Hirsch didn’t intend TIDE to be an emergency solution to assimilation.
mw13 said: “So my question stands: What reason is there to mix modernity (today’s secular culture, values and ideals) into Judaism?”
You said “secular culture, values and ideals” beneshimah achas. Our ideals and values are from the Torah, and from the Torah only. There is no reason to mix secular values into Judaism. The question is culture, i.e. education, being part of the general society.
Feif Un, are you trying to cause problems? You know what this is going to lead to…..
Toi said: “ovktd- dont presume to understand why gedolim who percieve things differnetly than you and are a lot smarter,wiser, more experienced, frummer, holier, and higher than you do things you dont like or understand and then you get mad cuz of lack of farshtan……..theyre not as dumb as you think. and they dont let themselves get as manipulated as you think.”
I’m not mad at the gedolim c”v, I’m mad at the way people manipulate them. They are obviously not “dumb” at all, but there are, in fact, resha’im who deliberately manipulate them in order to cause problems. Let me give you an example:
When Rav Nosson Kamenetsky’s found out that his book was in the process of being banned (he was in the States for a heart condition. Perfect timing, no?), he immediately contacted the perpetrators of the ban, and asked to arrange a meeting with the gedolim involved, specifically Rav Eliashiv, shlit”a. They told him that they asked Rav Eliashiv, and he said that he didn’t want to speak to R’ Nosson. Rav Kamenetsky was very surprised. Later on, he asked his son to speak directly to Rav Eliashiv himself, without any interfering intermediaries. His son reported back that when Rav Eliashiv heard what they told Rav Kamenetsky, he reacted in astonishment. “They told me that R’ Nosson said he wouldn’t speak to me!!” he said.
Another example: Rav Eliashiv told Rav Kamenetsky that they would discuss which parts of the book need to be changed, and that he wouldn’t publish a ban in the Yated in the meantime, as long as R’ Nosson would stop selling the books. So he stopped selling them for the while. Naturally, when he found the ban in the Yated the next week, he was a bit surpised (but probably not as much as the previous time). So he went to Rav Eliashiv to inquire as to what happened. Rav Eliashiv responded, “They told me that you kept selling them!”
By the way, Rav Eliashiv is more upset about the ban than I am. If you don’t believe me, you can ask him.
And of the many signatories of the ban, only one of them can read English; the one who can read English never read the book.
Rav Moshe Sternbuch shlit”a can read English, and he actually READ THE BOOK!! And guess what? HE LOVES IT!!!
If you don’t believe me, you can ask him.
BaalHabooze said: “Never heard of this, but until any explanation with ceredible (sic) mekor for this, I think I’ll just stick to the roiteh bendel”
The apparent implication of your above statement is that there is a credible mekor for using a “roite bindele.” That is half-true. There is a credible mekor which mentions its use, but not in a positive light; the Tosefta in Shabbos 7:1 says that tying a red string around the wrist to ward off ayin hara is prohibited because of darkei Emori.
old man said: “Exotic practices such as these are nonsense, whether they have a “mekor” or not. Defining it as darkei emori, kishuf, etc… is irrelevant. It’s plain nonsense.”
I disagree. If it has a reliable mekor, then it’s not nonsense. If tefillin didn’t have a reliable mekor, it WOULD be nonsense. What is or isn’t nonsense depends on what the Torah says, and whether something has a mekor or not is certainly not “irrelevant.”