Forum Replies Created
-
Posts
-
Apply for a Ptur. You’ll probably get one. If you don’t, don’t learn in E”Y past the limit and find a Yeshivah somewhere else.
Pashtus is because being able to write is an inherent Ma’aseh Uman because most people were not able to do it.
One would think, logically, that this is one of the Dinim that the Sanhedrin will change Bimos HaMashiach.
Pashtus is the Noda Bihudah would be relevant here, but I won’t be the one to say so L’ma’aseh.
yekke: I have often wondered if that’s true. If my own choices lead to my discontentment, how is that a lack of Emunah?
frumnotyeshivish: Arrid isn’t laced with dozens of carcinogenic materials.
heavy brisker: You need to prove that Hirhurei Aveirah are a subcategory of Giluy Arayos. I think they’re their own Issur, not part of G”A.
yekke: Similarly, you need to prove that doing that affects one’s learning. I thought it was an explicit Gemara that the opposite is true. Learning removes those tendencies.
PBA: Really? You’ve never heard of a Mitzvah Kiyumis?
HaKatan: Why? If one is of the opinion that living is E”Y is a Chiyuv, why wouldn’t one be obligated to give up their Ruchniyus for it? If taking a Lulav hurts my Ruchniyus, does that give me a P’tur from taking Lulav?
daf: Yes, but we Pasken in Shulchan Aruch (and there is Kim’at no disagreement in any of the Achronim) that there is a Mitzvah to eat on Erev Yom Kippur. So while the Rambam’s Shittah might be interesting, it’s not relevant L’ma’asheh.
(Pashut P’shat, by the way, is that the Rambam Paskens Tosefes Yom Kippur is D’oraisa from the Passuk of Mei’ever Ad Erev, so now there’s no Drashah left for eating on T’shi’i. It’s a Pele on the Mishnah B’rurah that he uses that same Passuk for both Dinim and seems to say both are D’oraisah.)
HaKatan: By the way, the think the mantra you’re referring to is “Am Yisrael, Torat Yisrael, B’Eretz Yisrael”. Oops…
Lior: Trust me, R’ Chaim knows many Rishonim and Achronim hold it’s Assur. My question was one of societal curiosity, not saying it should be stopped.
HaLeiVi: I have nothing against the Arizal, even if I’m rarely Makpid for things which the writings of his Talmidim are the Makor (and wasn’t accepted by a large number of later Poskim). He was a unique person who is a different branch of the Mesorah.
And Chareidi society tries to be smarter than their Rebbeim with every new Chumra introduced. I’m just curious why this is different.
29: I don’t think that’s true. If you have a fan that’s left on you’re allowed to move it. Some let you carry around a flashlight that is left on all Shabbos.
DY: I am familiar with the Chazon Ish. It’s a minority opinion among Achronim. I won’t disagree with your Rav, but I don’t understand things like that. What makes something Zilzul Shabbos? Ad’raba, now I can visit my great-great grandmother on the 40th floor. Now people in wheelchairs can get upstairs to the women’s section. A Zilzul should mean something inherently antithetical to the notion of being Shoves. A ShabbosApp might Taka do that; I can’t see how an elevator does.
DY: Honestly, I think the whole thing is a joke. No one’s actually making this app.
And they’d be at Shul, with their phone dead by the time they got home. 😛
Look, it’s clear there’s not a Muttar way to set up a smartphone to use on Shabbos. But plenty of inventions have entirely overhauled how Shabbos is celebrated. Electric lights, air conditioners, timers, Shabbos elevators, escalators/moving sidewalks, wheelchairs, board games, and more. So if this would also change it in an entirely Muttar way, there’s nothing inherently wrong with it.
coffee addict: That’s where Rotzeach Asher Yirtzach comes from. That book is hilarious because it was an intense academic work, and his only working hypothesis at the end is time-traveling aliens. Wut?
I thought PBA might actually be a woman.
We believe that everything is hidden in the Torah. So if you want to reverse-engineer to find a Remez to something that happened, great. There’s nothing wrong with that. It’s not a proof for the Torah’s truth. It’s just a cute Remez. Using them to try and find the future is foolish, though.
Lior: If your father’s Minhag was to be M’chalel Shabbos, should we let you? If it’s Assur, it’s Assur.
Well, that’s how this ShabbosApp will work anyway because it will kill the battery like an hour after Shabbos starts. Anyway, from what I’ve seen the app doesn’t solve the Halachic issues (though it might get most according to R’ Neuwirth). But if it did, there shouldn’t be anything wrong with utilizing it.
Lior: He’s not trying to overrule the Rama. He’s trying to explain why the Rama was talking about a different situation. I don’t know that he is succeeding, but you do have to admit that in the Rama’s time there weren’t hundreds of thousands of people doing this within a small radius. Now, that fact might not be relevant, but it is true.
DY: I believe the Olam that is Meikel (though much of it is Machmir) relies on R’ Moshe who says it’s not a problem in a foreign language.
Just to make it clear, my earlier post was indeed only referring to a Yom Kippur SheChal Lihyos B’shabbos. Everyone agrees that on every other Yom Kippur you need a Ner SheShavas.
It is no different than every situation of talking within range of a microphone or someone else’s cell phone.
PBA: Of course they did. YU has a Mussar Seder now (during Elul Zman).
squeak: Really? Is that called for here? I didn’t say not to do it. I said I don’t understand why the Chareidi Olam isn’t against it. And I know what Lulei D’mistifina means. I think I use it on only 3 occasions. I understand where and when it is appropriately used.
Pashut Pshat is any candle should be fine. There’s a Pele’dik Magen Avraham that says you need a Ner SheShavas. R’ Schachter has a Chiddush that tries to explain this, but it really is a Pele. It’s not difficult to be M’kayeim this M”A so there’s no reason not to, but B’dieved most seem to hold that it’s not such a big deal to use any candle.
See, I never understand why so many are willing to go to such lengths to defend Kapparos. In a world where people try to outdo each other to be Choshesh for even a Da’as Yachid on an Issur D’rbanannan, the same people will fight tooth and nail to defend something that is Assur Min HaTorah according to many prominent Rishonim.
DY or Popa, can you try to explain this please?
Lior: I find the Siyum HaShas boring. Sure, it’s awesome to hear the Hadran and see all the people there. And usually at least one of the speeches is good. But the whole production, overall, is way too much. I’d much rather learn for that time and hear the Hadran from the live hook-up.
And you ignored my point about balconies (the fact that I don’t believe you about closing the Ezras Nashim aside).
Lior: As far as I know, the Geonim don’t bring it down. It’s brought down in Rishonim as a Minhag from the time of the Geonim and many Rishonim had major problems with it. Lulei D’mistifina, I would say that Kim’at Kullam would hold that the Arizal’s Hiddur of using a white chicken is an absolute Issur D’Oraisa.
Lior: Have you every actually seen a Shul that closes curtains to the Ezras Nashim for Leining and Hagbah? I don’t believe that you have. Do Shuls with balconies drop a curtain over the balcony then?
“Such should make your heart sing in great joy! Just seeing it! People dancing with it! You should feel like running to it and heartily kissing it!”
You are honestly saying that someone should have the greatest joy in seeing something and want to run to kiss it–but can’t? Something tells me you have a very flawed perception of human nature.
It’s a Minhag from the time of the Geonim quoted in a Rashi (well, the Minhag is; he didn’t have it Erev Yom Kippur).
Ah, existentialism.
DY: So she’s not Mocheles. She’s a quasi-Mocheles. That shouldn’t exist. I mean, it obviously does. It just means that he is not living up to his promise with the understanding that she won’t sue him for it.
Lior: You’re changing discussions again. There are other, non-Halachic issues that must be dealt with for dancing with a Torah on Simchas Torah. We are discussing the Halachic issue of the Chumra prohibiting a woman from looking at or touching a Torah while she’s a Niddah. Most Achronim reject this Chumra and the vast majority of Kehilos are Noheg not like it. You’re conflating cases in an attempt to distort the discussion.
Sam
pickle: Maybe that’s the point. Some will connect more to David. Some will connect more to Avraham. That’s why we have both archetypes.
Lior: You can make up Metzius (and misuse apostrophes) as much as you want, but the fact is that a large Rov of Achronim and most Kehillos are Noheg against this Rama.
DY: It’s okay. Plenty of people think I’m an Apikores (well, actually, not many do, which kinda shocks me). I’m sure Joseph does, and his is the only opinion that matters (exists?) on this site anyway. 😛
Lior: First of all, she was assuming the only issue was that the men would feel “uncomfortable”. She had a valid Ta’anah to that. She wasn’t aware of this Rama. That’s not a crime. Presumably a woman that cares so much about this issue will make sure to be part of a community that is not Machmir for this Rama, which is most non-Chassidish communities out there.
DY: Oh, that’s good, because I think I am.
Lior: You’re wrong in your response to jf, on many levels. Pashtus is the Rama applies to any Tumah HaYotzei Alav MiGufo. And it’s nice for you to make up that many Poskim rule this way L’ma’aseh, but it’s irrelevant. Just because you have a Chumra (and it has solid backing) doesn’t mean that everyone has to be subject to it, especially when they have even more solid backing to not be Noheg it. So if a community wants to be Noheg not like this Chumra, coming out here and saying, “But what about this Psak of the Rama” doesn’t change anything.
PAA: One can ask Kashyas without attempting to uproot the entire Ashkenazi Mesorah by calling the Baalei Tosfos Apikorsim. The same Kashya can be asked with two different attitudes and ulterior motives, which makes a big difference (as we all know from the Seder night).
Lior: There is nothing inherently immodest about knowing when a woman is a Niddah or not. Bizman HaGemara, everyone knew. You had to to properly be Makpid on Taharos. Nowadays, when the only Nafka Minah is a Tznius issue, so it seems immodest. But if we create Taharos issues again (as you just did) then there should be anything wrong with it.
As I said earlier, though, this really isn’t so relevant as many Achronim have said that we are not Noheg like this Chumra and have already been Doche it.
OTT: It’s not illegal. They have the same freedom of expression that you do. The same laws that allow you to be Frum allow them to criticize you for it. If you ever feel threatened, always call the non-emergency police line (or 911 if it seems like they are actually about to do physical harm) immediately.
Lichora it’s a B’feirush Gemara (I think in Megila 3a) that there’s no issue with interlocking fingers.
BYM: If someone asked me, I would say that it’s an Issur D’Oraisa of Darchei HaEmori.
But it is found in 1 (exactly 1) very recent T’shuvah Sefer and his reason for the Minhag is that… SheKein HaNashim Makpidim Al Zeh. (In an adjacent T’shuvah he mentions that he never let his children see their reflection before they grew teeth because otherwise their teeth would never grow in.)
Lior: Nope. The Gemara defines Simcha as Basar, Yayin, nice clothes, etc. Not an emotional state.
I don’t consider it offensive, but I understand that others do and won’t use it around someone who I know considers it offensive.
akuperma: You meant Kilaym (or Kilei B’heimah), not Shatnez.
Aryea: I cannot think of any possible issue with this. Maybe it’s somehow Chukas Akum? (That line was a joke.)
golfer: Even if you hold of no fish and dairy, lox and cream cheese should still be Muttar. Somehow the widespread Minhag on this (and on fish and meat) is clearly against all the Poskim, who clearly say the only issue is if they were cooked together.
DY: I think it’s M’vuar from the way the Maharam Shick explained things that that’s what he was doing. Everyone knows an Acharon (or even a Rishon, really) can’t be M’chadesh a Halachah L’Moshe MiSinai. He chose calling it a HLM and not Stam a D’Oraisa/D’rbannan so that people who knew how to learn would realize what he’s doing.
DY: Nope. Not the letter I was referring to. It’s a letter to the Maharatz Chayes and can be found in the back of the T’shuvos in most editions, I think (maybe in the back of the Chiddushim on Shas?).
thechoiceismine: Are you sure feelings can be wrong? That was quite a famous Chiddush by R’ Soloveitchik, but I think many hold that the Torah *can’t* dictate feelings.
DY: I haven’t learned L’ma’aseh of any of this, but does Mechilah even work? Don’t we usually Pasken like R’ Meir that “Kol Hameshaneh… Harei Zu B’ilas Z’nus”? And isn’t R’ Meir L’shitaso that she can’t be Mochel the Shibudim of the K’subah because of Kol Hameshaneh?
I have to look into this.