Forum Replies Created
August 15, 2011 2:29 am at 2:29 am in reply to: The Great Debate: Ultra-Orthodoxy vs. Modern Orthodoxy #798606
Someone who is debating should reply to stamper. if no one does, I will.August 12, 2011 1:44 am at 1:44 am in reply to: The Great Debate: Ultra-Orthodoxy vs. Modern Orthodoxy #798568
just use debate.org!!! it will make this much simpler, and the rules can be enforced too!
I noticed that many participants in this discussion, and many people in general, use “tznius” as an adjective. That is an incorrect use of the word. “Tznius” means “modesty.” To say “So many women walk around not tznius,” would be like saying, “So many women walk around not modesty.” That doesn’t make sense.
I believe the word that you intend to use is “tzenu’ah,” which means modest.
sorry- too prevalent, not to prevalent
Toi said: “can any1 address my conundrum above? Why does the MO camp have co=ed camps and mingling; and its considered accepted and not dangerous. I’ve never heard of an MO rav coming out against it.”
Rav Mayer Twersky – http://www.torahweb.org/audioFrameset.html#audio=rtwe_091006
Rav Mordechai Willig –
All real Modern Orthodox rabbonim are against the breaches in tznius which are all to prevalent in some Modern Orthodox communities. Unfortunately, however, there is nothing they can do about it.
lomed said: Oy vey kids: So you are honestly saying that you go attend college and dedicate your life for your degree and career in order to reach a higher level of Ahavas Hashem?
I don’t go to college, because I’m 15. However, I do study science, and yes, I do it to reach a higher level of Ahavas Hashem.
I’m not trying to be cynical, but is the nomination of Wolf for the chareidi representative a joke?
I don’t think R’ Aaron Rakeffet has time to spend on the coffeeroom debating with us whippersnappers. And from what he occasionally comments on technology, I get the impression he doesn’t know how to use the internet. It’s true, though, that he would do a great job representing both sides.
So, is this discussion going to happen?
i respect all jews.
may there be more threads like this. amen
shev: because now it’s not.
okay— i think this debate, if carried out carefully, respectfully, and with ahavas yisroel, may actually prove beneficial. however, if not, it can lead to precisely the reason why we were fasting yesterday.
So let’s be careful.
i would vote for feif un to represent MO. i can’t decide who best represents the chareidi/UO hashkafa, because i don’t identify with that opinion.
again, let’s be careful. we don’t want to prolong the golus c”v.
r’ shmuel brazil kumzits on yotorah.org
I know someone named Habivin Yisrael
lomed: the Rambam says that studying science and nature is THE way to come to ahavas hashem.
mssseeker: that would be an ideal/perfect world. but, obviously, that’s not happening. however, the examples that i gave of the “MO” reality, are what many “MO” people think to be the ideal. also, in a perfect world, all “MO” would be tzaddikim gemurim as well.
“And if this is all MO is, why are coed Yeshivos found exclusively and without exception, among MO Torah institutions?”
because, that’s part of the reality. it would obviously be much more ideal to have a non co-ed, Religious zionist, secular education, da’as-torah-respecting, very frum, MO etc., school. (then i might just fit in somewhere 😉 but it’s unfortunately, for now at least, unrealistic.
gavra said: Now. I admit I have never read “Halachic Man” by Rav Yoshe Ber, but I believe it is the premier MO philosophy sefer (or maybe some seforim from RSRH). Since you have read it (as you profess to know “MO Philosophy”), how does it compare to “Charaidi Philosophy”?
unless you have expertise in english, latin, and certain basic philosophical concepts, don’t bother trying. however you raised an interesting point, that halakhic man is the premier MO philosophy sefer. The truth is,there’s nothing MO about the concepts themselves. It’s basically the litvish/brisk hashkofa of the inherent importance of limud hatorah, of strict observance of halacha, and spirituality comes second – halacha is the first step- translated into an extremely high class and philosophical english/latin/greek which is practically impossible for most people to understand
if you think i discussed the reality, i didn’t discuss the full reality, because there are factions of modern orthodoxy that are actually much more yeshivish.
Basically, there’s a Modern Orthodox ideal, and a Modern Orthodox reality. I’m not going to discuss the reality.
Modern Orthodoxy is (supposed to be)
Belief in the importance of secular education,
It’s important that women should learn Torah on a level at least equal to that of their secular education.
For some reason, people think that if you’re Modern Orthodox, you’re allowed to:
see certain types of arayos
daven once a day/week (men)
wear pants (women)
get drunk during kerias hatorah (hopefully only men, unless there’s a new problem i don’t know about)
schmooze with members of the other gender (not married to)
Klal yisroel should be zoche that yidden who are not yet yir’ei shomayim should become yir’ei shomayim, and those who are already yir’ei shomayim should stay yir’ei shomayim, and that all jews, chareidi, modern orthodox, mizrachi, chardal, chassidish, yeshivish, brisk, sephardi, ashkenazi, frum, and not yet frum, should all get along, and there should be shalom al yisroel, and in that zechus, moshiach should reddem us bimeheira b’yameinu. amen.
mk: If you look in Ashkenazi siddurim from the early 18th century and earlier, they say “ribi.” It isn’t until the mid-18th century when it suddenly changes to “rabi.”
I’m 15 years old. I made a decision to stop watching movies last Rosh Hashana, and boruch Hashem, I haven’t slipped once.
I’m telling you, it’s worth the leap. Last summer I said to myself, “There’s no way I’m not going to watch movies. It’s not going to happen.” It happened. Now I have much more time, I can concentrate better in learning and davening, and I’m just in general a happier person.
If you’re on the fence, and you’re scared to make a final decision, try it for two weeks. Just two weeks! After that, try another. Eventually, you’ll get used to it, and after a while,it will become a non-issue for you.
Showerzinger: “the annointed one of hashem” would be “mishiach hashem.” “moshiach hashem” means god is the annointed one. I’m just wondering who annointed his head with oil, c”v.
i heard that the amshinover rebe sais that his “mimkoimcha” is from the beis hamikdash. doeas anyone know which one? as far as i know, he had 2.
i made a mistake. it doesn’t mean “moshiach is hashem,” rather “hashem is moshiach.” but the gist is the same.
thats a great question. and rav reichman’s answer (doesn’t need my haskama but) is a great answer. I heard that someone asked rav aharon soloveitchik zt”l if you’re allowed to watch a movie during sefira. he said, “there’s no additional issur.”
Halevi: Yes, the way to remove the gland which contains the dye is by cracking the shell open with a hammer, and then cutting the hypobronchial (?) gland off.
as for the techeiles being green, rashi does say that it’s “yarok,” but in the gemara it is not uncommon for yarok to mean what we refer to as blue. also, the aruch translates kela ilan as indigo, and the gemara (i think in menachos) says that techeiles looks exactly like kela ilan.
regarding availability, it actually started becoming less and less available towards the 600-700’s c.e., and it was very rare in bavel hundreds of years before already.
Nothing lives in the dead sea, except a few micro-organisms. The dead sea can’t support life (hence the name). some meforshim take note of that, and interpret the rambam (yam hamelach) to mean the mediterranean.
I’m going to say something that probably no one in this coffe room ever heard of. The correct pronunciation of reish-beis-yud is actually ribi (REE-BEE), as in Ribi El’azar, or Ribi Yishma’el. Not rabi, rebbe, etc.
But don’t worry about it. When you’re learning gemara, it’s not me’akev the learning. 😉
“I think ‘The Living Letters’ children’s book says something about the melochim. “
Speaking of pronunciation, “melochim” means kings. “Mal’achim” means angels.
i don’t understand how texting on shabbos can even become a discussion in the first place. how come we dont see coffer room threads about driving on shabbos, or carrying from a reshus hayachid to a reshus harabim on shabbos?
“Then Rav Chaim Volozhin tried to get shuls to say kedusha every Shabbos but his shul burned down twice so he stopped.”
I believe you’re referring to the GR”A, who tried to get shuls to say birkas kohanim every shabbos (or every day, i don’t remember which), but his shul burnt down so he stopped. the story can be found in The Vilna Gaon (Shulman, I think)
the tosefta says that wearing a red string around the wrist is darkei emori and is therefore assur m’d’oraisa. there are probably other opinions, but apparently, rabbi yaakov hillel holds like that. (he’s a mekubal, and he probably knows what he’s talking about.)
As for the “hamsa,” its origins are very suspicious (there is much archaeological evidence that it comes from avodah zara, and the sifrei kabbalah make no mention of the “hamsa”), and according to Rabbi Zev Leff, people shouldn’t use/believe in it, unless they have a strong mesorah for it.
(many sepharadim have a mesorah for it. most askenazim don’t.)
there is one thing which is (almost) absolute, aside from a few words here and there. The emphasis of syllables is agreed upon by everyone who knows what there talking about. there is no ashkenazi mesorah to pronounce all words with the emphasis on the 2nd to last syllable. however, this common mistake is widespread.
also, (this one I’m not so sure about), there is no “r” sound in hebrew. the old ashkenazim from europe pronounced the “resh” one of two ways. (i can’t spell it out but you probably know what i’m talking about). And the sepharadim certainly don’t have an “r” sound in their hebrew. the “r” came from american english.
Webbe Rebbe ? [email protected] to me
show details Jun 28 (1 day ago)
Thank you for contacting the OU.
This condition is called Displaced Abomasums (“DA”), in which the fourth stomach, the abomasums (“keivah” in Hebrew) gets moved out of place and fills with air. The procedures used to correct this condition may involve puncturing the keivah, which one would normally assume renders the cow a tereifah and its milk non-kosher.
Recognized kashrus agencies (in America and in most countries) which permit chalav stam do not have a problem with milk from the general dairy cow pool, and here is why:
There is a lack of data as to the performance of the corrective procedures on DA cows, as the government does not track or record this data. The incidence of DA varies from farm to farm, from country to country, and it differs based on various factors, such as cow feed, climate, farm conditions, etc. We know that most cows while they are providing milk do not have DA, but the data about those that do is scanty.
Moreover, there is no regulation of corrective procedures: some vets puncture the keivah, some roll the cow and do not do invasive surgery, some suture the keivah’s outer skin but do not enter the keivah, etc. – there is no uniformity about procedures, nor are they recorded in any reliable fashion.
Based on the above, Rav Belsky has ruled that:
a) There is a ruba d’lesa Kaman, permitting any chalav stam milk, as the majority of milk is not from DA cows, and we lack the data for a numeric minority of DA cows.
b) The Shach rules that any sefak tereifah which lives for 12 months is kosher. Since there are poskim who permit DA cows with invasive surgery (e.g. since the incision is for refuah, these poskim rule that the cow is not rendered a tereifah, and there is machlokes over the halachic status of the incisions themselves), and we see that DA cows which undergo surgery do in fact live for well over 12 months, the halacha according to the Shach is that the cows are kosher.
Please do not hesitate to contact us again should you have any further questions.
The Web(be) Rebbe
Orthodox Union Kashruth Division
whats the point of not having a hechsher?
i just recieved an email on this from Rabbi Aryeh Lebowitz (a talmid of Rav Schachter):
“He stopped drinking milk several years ago. He did not instruct anybody else to do so. As I understand it he cannot think of a heter and is unconvinced by the teshuvos l’kula but realizes that as a public policy it would be a disaster so allows the tzibur to rely on all the other poskim.”
i would like to thank everyone who responded and gave me links, info, etc., so i could get this issue clarified.
“a. It’s a step upward, since the yarmulke is larger” – if that increases your yir’as shamayim, then yes.
“b. It’s a step downward, since leather is better than knit.” – if we were discussing tefillin, that would be correct.
“c. It’s a step upward, since it’s black, as opposed to blue” – the purpose of a yarmulka is to strengthen yir’as shamayim. that being the case, blue may actually be more useful for that purpose, because it’s “similar to the sea, which is similar to the sky, which is similar to sapphire, which is similar to the kisei hakavod.”
“d. It doesn’t matter, since you’ll never see a gadol wearing a knit OR leather yarmulke, so you’re doing wrong either way.” – that’s not true. there are gedolim who wear knitted and leather yarmulkas.
“e. It doesn’t matter what the yarmulke is made of, what color it is or if it’s bigger or smaller (provided it meets the minimum halachic size), so it’s neither a step upward or downward.” – it’s very unclear what the “minimum halachic size” is. i think, if it helps your yir’as shamayim, go for it! if it hinders yir’as shamayim, don’t. and if it makes no difference, why not?
“f. You’re a known kofer, so you’re better off not wearing a yarmulke anyway.” – ummm…………. no comment.
there’s no mitzva to drink at night, let alone to get drunk. since we jews generally regard getting drunk as repulsive, and there’s no mitzva at night, I dare suggest that it’s not a very good idea to get drunk purim night……
this is a very big topic and i dont think anyone on the coffeeroom is entitled to their own psak on this. However, there is a discussion about this among the poskim, and everyone should follow his/her rav. What I do know, however, is that Rav Hershel Schachter is of the opinion that it’s problematic, and that non-jewish tunes should not be listened to, even with torah words in it.
wish i could im also oot
im kidding. (if you can’t figure out why, then too bad)
its forbidden to type on chol hamoed
show me in halacha where it says there’s a chiyuv to wear an italian style fedora and an american style jacket at all times and i’ll do it. anything to be more jewish……..
you’re welcome 🙂
hello99: in those days, according to one of the meforshim, (forgot which one) the70 year surfacing of the chilazonim was a miraculous occurence which only happened during the time of the beis hamikdash. after that, people had to hunt for them, which made it very hard to get. (there were no scuba masks)so the large mounds of trunculus shells were probably because of that miraculous appearance. otherwise it wouldn’t make any sense how there could be so many trunculus shells in one spot. even today it’s almost impossible to harvest so many. it must have been a miracle.
also one of the early rishonim (i need to look into this more bc i forgot which one) identifies kela ilan with “indiko” (which is most likely indigo).
no chemicals are needed to make the dye turn blue (unlike the cuttlefish which im not going into). it’s logical to say that in the times of the gemara they did the dying outdoors, which would expose the dye to sunlight. that’s like saying that it’s fake because you have to take the dye out of the animal for it to turn purple (not red). in fact, the rambam says it turns different colors before turning blue.
is it possible to figure out what tolaas shani is? are there any descriptions in chazal?
Jose – my posek provided a lot of information, as did tekhelet.com and a few other websites. but there’s no harm in knowing more
@Derech Hamelech – again, my posek says to wear it. i’m not discussing whether or not a it should be worn(assuming its the real deal). i’m trying to get more evidence to support it so i know what to say when someone asks “how do you know it’s real”
i am already wearing it. i specifically do NOT want to get into how i came to that decision. (not on my own. my posek (whose name i will not mention) says everyone should wear it.) i just want more info so i know what im talking about when someone tells me i shouldn’t wear it because it’s not real.