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ICOT: What’s your secret? Mine’s Uncle John.
CA: I’d love your idea, only to see the massive amount of Halachic Macloksim between the “rebbe” and janitor.
I’m honestly surprised our calendar isn’t set up to avoid this happening L’afukei the Tzedukim.
147: Flying from Australia to the US is much, much easier to deal with than vice versa. Besides, Pashtus is that R’ Tzvi Pesach Frank is correct (though almost no one nowadays is on a Madrega to be Machria that Machlokes).
147: I think you’re thinking of Yetziv Pisgam in the Haftarah of the second day. Reading Akdamus during the leining should be a Hefsek.
Mermaid: There’s nothing wrong with it. Why can’t he do the Mitzvah in a way that he enjoys more?
There is a Machlokes as to when the last time for Kiddush Levana is. Some Poskim hold 15 whole days from the Molad, some hold halfway between the Molads, and some hold he 15th of the month. And 147, we hold that Bracha L’vatala is D’rabannan.
PBA: You’re forgetting, I don’t believe in Hashkafa. I think “Hashkafa” is an excuse that people make up to a) Assur/Mattir things that Halacha doesn’t really Assur or Mattir and b) to think/say that they are better than other Jews. It would be rare (or impossible) to find a Rav who says that a woman who honestly wants to be M’kayeim A mitzvah can’t do it “for Hashkafic reasons”. That’s just silly. I object just as strongly to Assuring something Muttar for “Hashkafic reasons” as I object to Mattering the Assur for “Hashkafic reasons” (which everyone agrees is ridiculous). People who challenge Hashem are R’shaim. That shouldn’t stop those who aren’t R’sha’im from doing something Muttar, especially when they’re M’kayeim a Mitzvah by that (which is exactly what the guy from FrumTeens tried to stop-in many, many cases).
Hello: Kinda like Acharei Rabim L’hatos?
Ders: The part that the Prishah points out.
PBA: That is my definition of Orthodox as well. Hence, a woman who wants to do something that Hashem wants (or permits and wants as an Einah Metzuvah V’osah) should be allowed to do it and should not be stopped by society. That is the extent and entirety of my “feminism”.
HaLeiVi: To be fair, R’ Moshe does say (in two or three places) that when you really learn and are sure you have a Tiyuvta on a Rishon that you can reject it. He does this himself a few times. That doesn’t mean, however, that every learned person can do this.
PBA: Interesting. I have long joked that I am an Orthodox feminist. What is an Orthodox feminist? Quite simply, it’s someone who thinks that women should be allowed to do what Halachah allows them to do. When someone tells a woman it’s Assur to make a M’zuman of 3 women, they are denying a black-on-white Mishnah and S’if in the Shulchan Aruch. So I don’t have any problem whatsoever with a girl learning-so long as she actually wants to learn (like the Prisha) and is not force-fed her learning. I think it’s quite obvious. Mandatory girls Gemara classes are a straight-up violation of Chazal. Optional ones should be okay.
Mdd: Are you R’ Moshe?
Frum: I was clearly only saying according to the Tzitz Eliezer.
HaLeiVi: Many Rishonim (most notably the Rambam) argue on that Tosfos and many Achronim hold that P’shat in that Tosfos is also that Shittuf is Avodah Zarah for Goyim, just that there’s no Issur of Lo Sishama Al Picha by a Shittuf.
I’m not positive which Siman, but I’m pretty sure it’s B’feirush that a B’liah is not Oser after Pesach because there’s no Bal Yira’eh and Bal Yimatzeh on B’lios.
Loyal Jew: What makes a sport Goyish? Because it’s physical activity and non-Jews thought up the rules? What’s wrong with some Yeshivah guys playing basketball or baseball? It’s brought down that R’ Chaim Soloveitchik boxed with his Talmidim. Is that a “Goyish sport”?
And debate about exactly what constitutes Darchei Ha’emori? If by “debate” you mean that you made up an Issur and I called you out on it, then yes, there was a debate.
Shmoel: I don’t understand your point.
PBA: He’s not gone. He just cut-and-pasted one of his old posts yesterday.
PBA: Nope, I can’t really argue your side. I mean, if you hold it’s Assur then it’s Assur and there’s nothing to discuss. There is not much to rely on K’negged the Prishah though (there’s a Tzitz Eliezer that sort of draws an inference from the Gemara against him, but it’s not so Pashut). Your main Ta’ana is that most girls who want to learn want to learn for feminist reasons and that it could lead them to bad things down the line. My line of thinking is Chas V’shalom to make girls give up Mitzvos just because some Apikorsim misused them. Do we stop wearing Tztitzis just because many Js for J wear them?
Well, actually, I guess I just summarized both sides. Would you look at that.
Mdd: Of course. See what happened to certain parts of Breslov and Chabad. They took it to the farthest logical extension and are actually Apikorsim and Ovdei Avodah Zarah.
PBA: Really? If a girl who comes to you and says, “I’m bored after school and want to learn Gemara” you would honestly respond, “So go watch television”?
Hal’vai I was Chazaring Shas.
But in many places this is a real issue. Rabbis of communities should make this a point of emphasis. The real issue comes that Rabbis have very little time and when you have lots of pressing Shailos, you can’t really afford to not look things up during Chazaras Hashatz.
Midwesterner: The Minhag has always clearly been to be Meikil by this (I gave a Hesber in another thread) and that is what Minhagei S’firah is really dependent on-the Minhagim.
What I find sad is that people now define S’firas Ha’omer by not listening to music. An unheard-of concept 250 years ago has become the definition of S’fira. I think a lot of people, more than just those who do listen to music (whether a capella or real), miss the point of S’fira.
Yichus: Ah, I remember the Moderator from Frumteens. I have spent years trying to clean up some of his messes. What’s sad is that so many teenagers believed his baseless and anti-Torah propaganda. I think his “P’sak” that girls should watch television before learning Gemara takes the cake though.
Yitay: See HaLeiVi’s response. I think he’s right (even if he went a bit too far in his self-righteous rant defending the Ran).
BHTWIA: Whether or not we say T’fillah L’chud V’torah L’chud is a Machlokes Amoraim (Shabbos 10a, I think) that the Rishonim don’t really Pasken.
Ders: While you have some good Ta’anas against the Eim Habanim S’meichah, I think you overstepped some bounds in how you refer to him. He was a tremendous Talmid Chacham and deserves your (and everyone’s) respect, whether or not you have political (or Halachic) issues with him or his Sefer.
Ders: Yes, they bend the official rules. But no one bends the rules that they established for themselves at the start of the game. That would be called cheating.
Nitpicker: The used to put up a relic in mosques as a quasi-“zecher” to that stone, which some Jews wanted to put into their Shuls (either because they were Over on Eichah Ya’avdu or they thought it would appease Muslims).
Loyal Jew: Everyone has “house rules” for some game(s) because they enjoy a particular variation more than the original. And I’m sure you guys were Makpid on following your own rules. Or are you saying that raising kids to be cheaters somehow teaches them better the value of time?
Yitay: It’s the same thing as Christianity. They don’t actually worship a cross yet the Shulchan Aruch calls a cross Avodah Zarah. We either assume the Poskim are misinformed about the other religions’ practices (possible, but unlikely) or our understanding of what practices constitute Avodah Zarah is off.
Yitay: I always thought P’shat was they have two legs connected but they have no hip or knee joints so they can’t separate them.
Avhaben: Yes, the M”B quotes that one should Daven with his eyes closed if not looking in a Siddur. He goes so far as to quote that anyone who opens his eyes during Shmoneh Esrei (aside from looking in a siddur) won’t be Zoche to see the G’ulah.
Yitay: He says clearly that they’re not making him a deity. The fact is that by bowing in front of him for more than just honor they are inherently making him s deity, regardless of their intentions, which is Avodah Zarah.
I forgot to mention, R’ Weinberg also said that it was a precondition that you be able to answer every Amen.
Zees: The Gedolim are not always right. History shows us that staying in Europe immediately before the Holocaust was one of the major mistakes they have made in modern history. That being said, it is utterly foolish and arrogant to say, “Well, they messed up once so I’ll assume they’re wrong on anything I want to disagree with them with.”
Yitay: He doesn’t say they bow to Mohammed. He says they bow before Mohammed. Meaning they are bowing to G-d with Mohammed as a quasi-intermediary, which he says is Avodah Zarah.
I think it’s past Mod 42’s bedtime.
Mdd: You missed my point. Why did the TZ”E say this? He knew the SH”A as well. My only possible thought is that he was talking in regards to entering a mosque. Maybe he holds it’s a Beis Avodah Zarah (because they bow there) but that Islam itself isn’t A”Z? I don’t know. It’s certainly troublesome. There has to be more to it though. He just (I don’t remember which T’shuvah precisely) brings the Ran as a Davar Pashut and doesn’t really go into the whole Sugya, if I recall correctly.
Nitpicker: I believe there is a T’shuvas Harosh that says that the black stone is Assur to put in a shul, but not Avodah Zarah. And the Ran clearly disagrees with your statement (R’ Ovadia’s explanation cited above notwithstanding).
The M”B has a very interesting Lashon (Tzarich Lizaher) about not learning. I heard B’sheim R’ Weinberg (from Ner Yisrael) that it means you shouldn’t learn somewhere where people will learn from you and will come to read other things (as evidenced in Wolf’s story). However, in a Yeshivah full of B’nei Torah where (theoretically) no one will talk or read other things during Chazaras Hashatz anyway it’s okay to learn.
Yitay: I hadn’t seen R’ Ovadia. But why did the TZ”E bring it down anyway? I’m sure he knew the Rambam just like everyone else does. He doesn’t even mention the Rambam in his T’shuvah. That aside, the Ran’s reason has nothing to do with the Rambam’s. The Ran says that any religion involving bowing, even if it’s to one deity, is inherently Avodah Zarah.
Shmoel: It’s based on a Passuk that the Malachim only have 1 leg. Ideally, it should look as much like one leg together as possible.
Shmoel: If it’s an incredibly uncomfortable position to do that (old, ill, injured) then it’s okay. The Aruch Hashulchan has a Chiddush that if someone cannot put their feet together they should stand with one foot directly in front of the other. R’ Moshe, however, pretty strongly says not to do this and just to stand with your feet side-by-side as close together as you can.
Mdd: I would agree, seeing as the Ran is a Da’as Yachid in the Rishonim and everyone assumes a Davar Pashut like the Rambam that Islam isn’t Avodah Zarah. But what can I do? The Tzitz Eliezer brings it down L’ma’aseh.
According to a T’shuvah in the Tzitz Eliezer quoting a Ran (I think from Sanhedrin 73), Islam is idolatrous and thus saying “Allah Akhbar” is, at very best, praising Avodah Zarah and should be Yeihareg V’al Ya’avor.
Wolf: The Gemara itself does say Osios Machkimos in reference to Torah Sheba’al Peh (or, at least, everyone assumes it’s talking about TOSHB”A).
I spend countless hours learning every day on e-daf.com. Someone once had the Chutzpa to tell me that if so, I’m not ever M’kayim Talmud Torah. I said back that even if he’s right, at least I know a bit of Gemara (as opposed to him).
Someone once tried to tell me that Osios Machkimos doesn’t apply when learning electronically, but I’m not sure why that would be true.
Gemara Megillah 7b, what happened when one of the Amoraim got drunk.