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apushtayid: According to R’ Schachter and many others, gluten-free oat Matzah is not Halachically bread (or Matzah) and one cannot make Hamotzi and Al Achilas Matzah on it.
rob: The She’arim Metzuyanim BaHalachah has an excellent Kuntres on K’lalei Hap’sak. It’s in the beginning of Chelek Aleph of the new editions. Look at it. It might clear some of these things up for you.
Why is Joseph so transparent? See http://www.theyeshivaworld.com/coffeeroom/topic/tznius-standards/page/2#post-5132
and
http://www.theyeshivaworld.com/coffeeroom/topic/kol-kevuda-bas-melech-penima#post-281536
He never even learned to quote Even HaEzer. Just calls is Shulchan Aruch 73:1. Oh, and I think this proves my assertion that temimus is also Joseph.
http://www.theyeshivaworld.com/coffeeroom/topic/rabbi-elefants-daf-yomi-shiur#post-473371
rob: It is not us twisting the Gemara. You just said the Gemara says exactly what we said. When all else is equal and you have equal major Poskim with one being Meikel and one being Machmir (and the Machmir one doesn’t deny the lenient sources, he just thinks they’re not enough to rely upon) then we can rely on the lenient opinion because all else is equal. That does not mean there is an extralegal permission to distort sources or to be Meikil Shelo K’din. I’m not even sure what you’re arguing. If you say you can be Meikil Shelo K’din, then why isn’t everything Muttar? Just say it is.
rob: For example, the Gemara has a K’lal that when all else is equal you have to go L’chumra. (I don’t remember where it is but the phrase is L’kula Ul’chumra L’chumra Makshinan.)
ROB: It’s true that, in certain cases, the Gemara Paskens L’kula. The reason for that is what I said. And it still applies in certain cases nowadays. But that doesn’t mean you search for Kulos.
rob: Koach D’heteira Adif means it’s easier to be Machmir than Meikel. Hence, we have a right to assume, in certain cases, that the Meikel one is more sure of his opinion. It in no way means to look for Kulos. You’re just wrong here.
If it can be done Tzniusly, then it’s fine. Now the debate will be whether it’s possible for exercising to be Tznius, I’m sure.
Truthsharer: The S’ridei Eish’s Heter (which is actually R’ Ezriel Hildesheimer TZ”L’s Heter) would not have applied in the army situation.
Why do people think that Zimmerman is racist? Because of NBC’s doctored 911 call?
HaLeiVi: Where;s that Gemara? I don’t think it exists. Those are reasons given in the Achronim, but the more Pashut P’shat is that it’s about Chiyuv in Mitzvos (see the Gemara in Shabbos about those 3 Brachos and the Rishonim there).
And the Rambam’s Shittah is not that Machlokes can only come when there’s Shikul HaDa’as. I mean, it is, but he thinks that Drashos are subject to debate too. As long as you follow the rules, you can Darshan out any Issur/Mitzvah D’oraisa. Thus, the Drashos can constantly change and therefore the Halachos can constantly change. Lo Shimshu Kol Tzorchan means that they didn’t learn enough to properly understand which of the 2, 3, 4 etc. Drashos is the most likely and that’s where Machlokes came from. It’s not just about new situations. Potential for different Drashos always existed. But when there was a Sanhedrin and a stronger Mesorah they were better able to outvote minority opinions and explain to the Talmidim which Drashah makes more sense and why. When we lost that, the potential Drashos still existed, but we were no longer able to properly understand and outvote minority opinions.
R’ Abadi holds that any electric shaver is fine because it can’t really cut at skin level because if it did you would get nicked. I don’t know if that’s true or not but it makes sense.
I once heard from a respected Posek: All shavers are completely Muttar and all are an Issur D’Oraisa. It just depends on how hard you push it.
I once hard from another respected Posek, B’sheim R’ Shlomo Zalman Auerbach: If after shaving you feel your face against the grain and can feel your hair then it’s okay.
I find all of these Shittos quite interesting, actually.
HaLeiVi: Come on. Pashut P’shat is that it’s about Chiyuv in Mitzvos and everyone knows that.
Biology: Without looking at the Ran, Al Regel Achas I’d say that there could a difference between saying Chazal were empirically wrong or morally wrong, but it bears looking into.
HaLeiVi: No, the famous Rambam. Unless you want to minimize the Or Hachayim and say he was referring to only specific Halachos. But the Rambam holds that everything not Halachah L’moshe MiSinai is up for debate based on the Middos SheHatorah Nidreshes Bahem. And anyway, Zil Basar Ta’ama. According to the Rambam they couldn’t have been Mekabel the Halachos because it’s a Bizayon to the Mesorah to say there was that much Shich’chah. This Or Hachayim still has that problem.
HaLeiVi: The Machlokes about Yom Henef Kulo Assur is very difficult to square with the Shittas HaGeonim. And the Beis Shammai/Beis Hillel story works very well with the Rambam too.
HaLeiVi: It is an old Machlokes between the Rambam and the Geonim. Pashtus is that each Shittah (the Rambam and the Geonim) is untenable if taken to its logical conclusion, thus each Shittah would need a little of the other mixed in. The Or Hachayim’s Derech is certainly not the normative approach in places like Brisk, but it is the easier one to teach to children and therefore is the one we learn when we are very young. The Rambam’s approach strongly disagrees with that Or Hachayim. (And your Ra’aya isn’t a Ra’aya because it’s about a Din D’rabannan and figuring out how the Anshei K’nesses Hag’dolah originally instituted it.)
HaLeiVi: Interesting Maharal. It is against Rishonim, though. See the Ritva on Asmachta (I don’t remember where it is but it’s famous) and the Maharil Likutim Siman 70. The Rambam also has a different approach to Asmachtos.
Slichos: I don’t think so. If it’s true that because of this he idolized him less then I’d agree with you. But that’s not what this sounds like. It just sounded like he avoided his desire for an autograph for a while.
HaLeiVi: That seems to be P’shat in the Gemara but it’s actually a Machlokes Tosfos and Rabbeinu Chananel in Chagigah (14b or 15a around there).
There’s nothing wrong with enjoying rare opportunities. Famous people, whether for good, bad, or just random reasons, draw our interest. They can be actors, politicians, athletes, artists, academic experts, or, L’havdil, Gedolim. Wanting an autograph is a natural response and is nothing good or bad. You didn’t miss out on anything by not getting it, by I don’t think you gained anything by avoiding it either.
Mods, did you forget about my post? Or are you still debating it or something?
forgot about it. I’ll go dredge it up and delete it
R’ Schachter himself wears a hat but if you ask him if you have to he says no. He says when he was growing up you had to for Davening because that was a Kavod’dik way of dress. Nowadays it’s not. He still wears his because he’s used to it and would feel uncomfortable without it. But he says you don’t have to anymore.
Oh, and the Mishnah B’rurah does not say, anywhere, that you need a double covering for Davening. It is a myth and a gross misinterpretation (and I don’t think it’s unintentional on the part of some) of 91:2.
The oils are almost never actually Treif. I’ve actually looked at them at places like that (amusement parks and such) and I’ve seen OUs on the oils all the time. But you never have a guarantee that the machine is Kosher and therefore can’t use it. The workers don’t have the Ne’emanus necessary to render the popcorn Kosher.
There’s no guarantee that there was no Tarfus in the machine ever.
RD: And once again, I say to you (and I notice that you have not answered), who on Earth do you think you are compared to the thousands upon thousands of Talmidei Chachamim that have seen Tosfos say all these things and didn’t think that it made Tosfos illegitimate or Apikorsim? And I think a majority of Frum Jews clap on Shabbos (certainly all the Chassidim do), use a Kli Sheini at least B’dieved, just about every Ashkenazi holds that Christianity isn’t Avodah Zarah for Christians, and plenty of other things we rely on Tosfos for. Do you honestly think that you’re so much smarter than the Rema or any of the Rishonim before him or Poskim between him and now to realize that Tosfos go against the proper Derech in Chazal? You and Yeshivat Hadar have solved the Derech in Torah that no one else has since the time of the Rishonim? Stop, think, have a little humility, and realize how dead wrong you might just be. Do you honestly think that you are anything compared to all of those who have seen Tosfos and not dismissed them?
It is G’zailah of the time of everyone waiting in line.
42: I thought R’ Aryeh Levin was famous for that, not R’ Moshe. (I’m not saying R’ Moshe was the same; just saying that that’s who it was usually said about.)
Ben: Good point on your example. But you agree that according to the Rambam in other cases it could be not Apikorsus to say something like that?
Honestly, I can’t see a legal reason for the US to not rule this way. If they are ruling on marriage at all, then they are clearly deciding that marriage is not a religious concern (otherwise it would be covered by the establishment clause). If it’s not a religious issue, then who cares how you define marriage? In Japan, people marry their cars. Let people here marry whomever or whatever they want. It’s a meaningless piece of paper now, so what’s the big deal?
Yitay: It is certainly denying the validity of the Torah Sheba’al Peh according to the Geonim’s approach, which seems to have been adopted by the Chazon Ish and our current society. I could definitely hear a claim that that isn’t Apikorsus within the Rambam’s approach, though, I guess. Unless that counts as denying “Dikduk Echad MiDivrei Sofrim.”
Git: Look at 328:17 for the definition of a Choleh She’ein Bo Sakanah (it was a Mechaber, not the Rama; the Rama added that Choleh B’chol Gufo is the same as having to lie down). The M”B 550:4 says that a Choleh She’ein Bo Sakanah doesn’t have to fast. Why would the definition of a Choleh She’ein Bo Sakanah be any different? If anything, it should be more Chamur by R’fuah on Shabbos.
Anyway, this is all L’fi the P’sak of the Mechaber (which the vast majority are still Noheg like). However, there is a not-uncommon custom to be even more Meikel on these 3 fasts because the Gemara calls them a R’shus. That is why some communities have no women fast these and I think the Minhag in Brisk is that no one fasts-they hold that it’s better to learn and have normal Seder than to fast and hurt the learning.
147: It only started at 3:35 in NY according to degrees. 72 minutes (which is what everyone held almost everywhere until a few years ago) was 4:13. I don’t understand, however, why no one seems to hold like the most Pashtus Shittah, which is 72 Z’maniyos minutes before sunrise.
Truthsharer: Lol. The YWN Moderaters, Heilige Talmidei Chachamim that they may be, are not a Ra’aya to what the Gedolei HaPoskim think. That was my whole point to ROB. Most people play politics. The Major Gedolei Haposkim, for the most part, don’t.
Oh, and ROB: I saw in the Jewish Action about R’ Elyashiv a mention of the weekly gathering of Talmidei Chachamim that R’ Hertzog used to have at his house on Friday nights. I think some of the names would surprise you.
This mod is a gedolei haposek.
Git: I don’t understand what you’re looking for here. You yourself quoted the Mechaber that a Choleh doesn’t have to fast. Ad’raba, it’s Alecha L’havi Ra’aya that a Choleh should be defined differently here than anywhere else. Regardless, I’ll try and find you a Mareh Makom when I have a chance, though your Mechaber is a pretty good one anyway.
Shavuos 36b. (It’s not intended as humor but I find the Sugya hilarious.)
DY: See Tosfos Sukkah 7b (I think; maybe 8b; about the Shittah of the Rabbis of Caesaria). The Rambam does it all the time about health/medical issues, etc.
rob: Rov B’ilos Achar HaBa’al. Ein Adam Meisim Atzmo Rasha. Chezkas Kashrus. These are legitimate Halachic concepts that can all be used to Mattir Mamzerim. They are not extra-Halachic and have applications in non-Mamzeirus issues. The opposition to Rav Goren was not only political. It was because he exceeded his bounds unilaterally. A Chareidi Rav attempting the same would have been blasted just as badly.
MDG: Read his other posts and my explanatory post. He didn’t miss the Tosfos. He knows the Tosfos and is calling it against Chazal.
ROB: That is my point. You’re expecting too much “party line thinking” from massive Talmidei Chachamim. In general, that just doesn’t happen. R’ Shternbuch will quote whoever is worthy of being quoted, Zionist or not. And the Kol M’vaser might have been a Zionist, but he certainly wasn’t a Meikil. And I already have a post saying that I don’t disagree with the principle but I disagree with the applications used by both R’ Goren and R’ Sherman.
TOB: A quick Bar Ilan search shows me that R’ Ovadia quotes the S’ridei Eish 47 times, the Tzitz Eliezer 8 times, and R’ Shternbuch in his T’shuvos (I didn’t check the Moadim Uzmanim, but I assume he’s Chareidi enough for you?) cites either the S’ridei Eish or R’ Weinberg himself 15 times.
Rav Ovadia quotes the Heichal Yitzchak 36 times and the Tzitz Eliezer quotes him twice. Both refer to him as “Hagaon R’ Yitzchak Eizik HaLeivi Hertzog.
Rav Ovadia quotes the Kol M’vaser 40 times, the Tzitz Eliezer quotes him 4 times and even has a T’shuvah to R’ Meshulam Roth.
The M’lamed L’ho’il is quoted 81 times by R’ Ovadia, 32 by the Tzitz Eliezer, and 5 times by R’ Shternbuch.
(The Az Nidb’ru isn’t on my Bar Ilan but I’ve seen him quote the S’ridei Eish too.)
Yes, the Zionist Gedolim may not be so popular or learned by the Chareidi masses. I will grant you that. But the contemporaries and G’dolei HaTorah, who know good Torah when they see it, respectfully quote even the L’umi/modern Poskim. R’ Goren was not quoted with the same respect because his P’sakim did not carry the same weight. I am not going to judge myself. I will say, however, that they have judged for me and I feel fairly confident being Toleh Atzmi Big’dolim on this.
Youtube is very good about copyright violations. If there’s a full movie up there for free it means that they received permission and/or pay the copyright holder for it to be up there.
Writersoul: That is the Shittah of the Geonim and (more recently and relevantly) the very widely-accepted Shittah of the Chazon Ish. The Rambam and Kessef Mishnah, however, argue, and that seems to be the opinion accepted among the Achronim who, albeit in very rare cases, do argue with Rishonim on occasion (the Gra and Sha’agas Aryeh did it a lot, and even R’ Moshe did it twice that I’ve found). Everyone agrees, however, that no one after Ravina and R’ Ashi can argue on the Amoraim. (Sort of; we let Geonim get away with arguing with the Gemara because we assume they had a different tradition of what the Gemara/Amoraim said and therefore we treat some Geonim, especially R’ Achai and the Bahag, as if they could argue on the Gemara.)
writersoul: I once got very far in the tryout process. It’s not always filmed on Shabbos and they make allowances for Frum Jews and Seventh-day adventists (at least, they did when I tried for the teen show).
You guys missed the point. RD was referencing that Tosfos that Midwesterner cited. He is saying that Tosfos are Apikorsim (Chalila! It hurts just to type that) for thinking that they can say the G’zeirah doesn’t apply in that way. It’s arrogance and it’s idiocy. Millions of Talmidei Chachamim over nearly a thousand years have pored over each and every letter of each and every Girsa of Tosfos. And suddenly he has discovered that he (along with Professor Faur) knows what the true Derech Ha’Emes in Shas and Divrei Chazal is and that Tosfos disregarded it. He want to throw out all Tosfosim because they don’t follow the proper path in G’zeiros Chazal. And he discovered this! Not any of the contemporary Rishonim, not any of the later Rishonim, and none of the Chachamim between then and now who have loved and held dear every word of every Tosfos. He and Hadar belong together. And my language? My only concern is that I insulted the Torah and the Ba’alei Hatosfos by not using language strong enough in condemning his intentions. There’s one post on this thread that should be deleted. But it certainly isn’t mine.
RD: Really? You’re calling Tosfos Conservative? You’re an arrogant moron who thinks you know better than Rishonim. No wonder you learn at Hadar.
ROB: R’ Ovadiah, the Tzitz Eliezer, R’ Shlomo Zalman, and even R’ Elyashiv cite R’ Unterman and R’ Hertzog. They might not Pasken like them always or even often (they almost never agreed with R’ Uziel), but the opinions are quoted with respect. Everyone who ever writes a Sefer on T’cheiles nowadays starts with R’ Hertzog. And R’ Tzvi Pesach Frank is well-quoted and well-respected by all of the major Poskim. R’ Goren is not.
rob: You are wrong. The only place where R’ Goren is on the level of the other major Gedolim is in your mind. I (and many others) have learned his Seforim and his contemporaries’ Seforim. He’s not there. Other (more or less) Dati L’umi Poskim were accepted by their contemporaries as major Poskim (R’ Uziel, R’ Unterman, R’ Hertzog, the Yaskil Avdi, R’ Aviner, R’ Rimon,even R’ Amar is pretty L’umi). There’s a reason R’ Goren wasn’t on that level and it’s not politics.
ZD: Learn some history. The Gra put them in Cherem because he held they were the opposite of Tzaddikim…
Josh: They are not an Asei D’rabannan. They are a R’shus that may or may not have the status of a Minhag that we’ve accepted nowadays. The Poskim discuss this at length.