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DY: That’s not true. It has been proven dangerous in certain scenarios. The question is whether or not those scenarios are common enough and not able to be prepared for. Bottom line, if a Mohel with an open sore is doing MBP (and certainly on someone else’s kid without permission) he is a Rodef. Without question.
Writersoul: I believe YU goes like the majority and celebrates on Tuesday. But the Beis Midrash holds like Rav Schachter so they’ll say Hallel on Monday.
Chas Veshalom to say so? Look, you can try to prove it false. But it’s pretty clear that it’s true. There was even a very plausible explanation given on the first page. The Minhag wasn’t based on what was mentioned in the Seforim. Gedolim saw a Minhag and tried to give a reason. Had they known that the Christian practice predated the Jewish one by over a millenium, they probably would have come out strongly against it.
147: First of all, the Rambam explicitly says that that’s not what “Kol Mah Shetalmid Vasid Asid L’chadesh…”. Second of all, if you go with your P’shat. Moshe would have learned it whether or not it gets published.
There’s an Issur to write down Torah Sheba’al Peh. Only those Seforim that are necessary for the continuation of the Mesorah of Klal Yisrael are allowed to be published. Most contemporary Seforim, R”L, do not meet this criteria.
I believe the YU Beis Midrash (which is one of the few places that can have Yom Ha’atzma’ut on a Monday because most other places hold of the Nidcheh) says Hallel first, but I’m not sure. I’ll ask someone who Davens there Monday then get back to you.
HaLeiVi: Are you sure? I’m 99% positive that the Gemara says a Tzamid Passil is only Matzil a Kli Cheres, but I guess I could be wrong. You have a source?
The answer to your question is yes, but it’s not because of those books. There is no limit to the number of inspirational books you can write.
Dafyomi: You’re also Vadai Yotzei with Mezonos.
The problem with the 1 slice/2 slice differentiation is that people base it off R’ Moshe. When pizza first came out in America and you bought a slice, it was from a 12-inch pie. Now the average New York slice is 18 inches.
Talmud: No fair. I know someone working on a Sefer of that. He’s also working on popular super heroes in Halachah.
Limey: I don’t think being Chotzetz Bifnei Hatumah helps here. Because he’s still in an Ohel. The bag isn’t Mevatel the Ohel Zaruk that’s Meivi Es Hatumah on him.
Ferd: I said he didn’t publish it. He didn’t. Look at the first few pages. Someone else had access to his letters and published those that he thought were useful (he didn’t publish all of them; in fact, some of them he only published parts of). I have heard that R’ Elyashiv reviewed the first 3 Chalakim after they were published but I don’t think I saw that written anywhere. The fourth Chelek, the one that came out shortly after R’ Elyashiv passed away, probably could not have been reviewed by him. Also, look at the first Shailah (from the Steipler) in the fourth Chelek. The publisher clearly had a sense of humor.
Sam4: Prisha/Drisha also is the one who says it’s Muttar for women to learn on their own. He says in his Hakdama that his mother was one of his main Rebbeim, I believe.
Until the 1950s or so, etiquette dictated that books written by women and men should be on different bookshelves unless they are directly adjacent to a book written by the author’s spouse.
ROb: From Wikipedia:
The music of the Classical Period (1750 A.D. to 1830 A.D.) looked to the art and philosophy of Ancient Greece and Rome, to the ideals of balance, proportion and disciplined expression. It has a lighter, clearer and considerably simpler texture, and tended to be almost voicelike and singable. New genres were discovered. The main style was the homophony,[20] where prominent melody and accompaniment are clearly distinct.
Importance was given to instrumental music. It was dominated by further evolution of musical forms initially defined in the Baroque period: the sonata, the concerto, and the symphony. Others main kinds were trio, string quartet, serenade and divertimento. The sonata was the most important and developed form. Although Baroque composers also wrote sonatas, the Classical style of sonata is completely distinct. All of the main instrumental forms of the Classical era were based on the dramatic structure of the sonata.
One of the most important evolutionary steps made in the Classical period was the development of public concerts. The aristocracy would still play a significant role in the sponsorship of musical life, but it was now possible for composers to survive without being its permanent employees. The increasing popularity led to a growth in both the number and range of the orchestras. The expansion of orchestral concerts necessitated large public spaces. As a result of all these processes, symphonic music (including opera, ballet and oratorio) became more extroverted.
The best known composers of Classicism are Carl Philipp Emanuel Bach, Christoph Willibald Gluck, Johann Christian Bach, Joseph Haydn, Wolfgang Amadeus Mozart, Ludwig van Beethoven and Franz Schubert. Beethoven and Schubert are also considered to be composers in evolution towards Romanticism.
Romantic Music (c. 1810 A.D. to 1900 A.D.) turned the rigid styles and forms of the Classical era into more passionate and expressive pieces. It attempted to increase emotional expression and power to describe deeper truths or human feelings. The emotional and expressive qualities of music came to take precedence over technique and tradition. Romantic composers grew in idiosyncrasy, and went further in the syncretism of different art-forms (such as literature), history (historical figures), or nature itself with music. Romantic love was a prevalent theme in many works composed during this period. In some cases the formal structures from the classical period were preserved, but in many others existing genres, forms, and functions were improved. Also, new forms were created that were deemed better suited to the new subject matter. Opera and ballet continued to evolve.[17]
[17]
There’s a lot in here, but I bolded the two most important lines.
Zaidy: That’s why this is a joke. Any moving Ohel is an Ohel Zaruk. If the bag works, then the plane works. And if the plane doesn’t work, then the bag doesn’t work. Also, the concept of Tzamid Pasil doesn’t apply here at all. Whoever mentioned that doesn’t know much about Tumah and Taharah.
DY: Could be. I’ve never actually looked at Tosfos on that Gemara because I only ever see it on Tishah B’av, and I hold it’s Assur to look at the Meforshim then unless you need direct help understanding what the words/phraseology/syntax means. No answering any questions. I should probably look at Rishonim on Eilu Megalchim at some point, actually…
ROB: First of all, the year-round Issur of music is 560:3. What the Pri Megadim is saying (though he doesn’t say this, it’s implied) is that with our newfound listening to music all year comes an Issur during Sefirah. That is also clearly implied when R’ Moshe mentions it as well as SHU”T Tzitz Eliezer 15:33. Sefirah is a level above the rest of the year in terms of the Issur of music.
And don’t just ignore my history. Study it. The ability to listen to music (professional music) was something reserved for the upper classes of society until, you guessed it, about 250 years ago (this did not hold true in Arab lands, I think). In fact, that is probably the reason for the Issur. It’s an Aveilus on the Mikdash because we shouldn’t act like royalty when we don’t have a Mikdash (the current lack of this function of music, by the way, is a Limud Z’chus on why we seem to ignore this Issur). The Pri Megadim, who was the first to mention this, historically came when professional music became something popular, not just reserved for the upper classes.
WIY: Your reply to Torah reminds me of an excellent quote a once heard. “A denial of praise is a request to be praised twice.”
DY: It’s on an Amud Beis from the middle towards the end of the skinny lines. It’s a story about praying to change your wife. Somewhere around 20b maybe?
DY: It’s Mashma from the Gemara in Moed Kattan that that can’t really happen B’derech Hatevah. See, however, the Meiri to Sotah 2a, though I do not know how he answers the Kasha from the Gemara in MK.
DY: I’m saying that. The bag is irrelevant and nonsensical. Reread my last post.
Yytz: Bitul has nothing to do with this, and Tumah is Tumah. I know Rav Schachter quotes a random T’shuvah that above the clouds is Muttar because Tumah only goes until the Rakia, and not above. But no one (not even Rav Schachter) actually holds like that.
Just to be clear, there are ways and reasons to be Meikil by an airplane (especially over a non-Jewish cemetery). This plastic bag cannot be one of them.
The Best Bubby: It’s in Shulchan Aruch? Where? If it is, I’ll retract my statement. But I’m pretty sure that it’s not.
Paylesher: That’s a Minhag without any real Makor. My best possible Limud Z’chus for those Makpid on it is “Al Titosh Toras Imecha”. But it comes close to bordering on Nichush.
ROB: First of all, Ben is right. Second of all, the Issur of listening to music during Sefirah is mentioned as far back as the Pri Megadim, which, historically, is when music became accessible and popular with the average person. Thus, we already see that when people started listening to music, the Poskim began to apply the Ikkar Hadin of all year round to, at the very least, Sefirah.
Also, your entire perspective on this is wrong. All the Nihugei Aveilus of Sefirah are Minhagim, not Dinim. The Minhag just about everywhere became to avoid music during Sefirah (so some are Noheg to only listen to slow music and some, but very few, will listen to recorded). Just because one Minhag is older does not change the fact that music became one of the main Nihugei Aveilus of Sefirah. It doesn’t matter how recently this Minhag started. It barely matters why. The fact is that the Minhag is to not do it and you can’t change that.
SJ: Learn Mishnayos Taharos (to start) and then ask questions.
Imanonov: Before telling others to expand their knowledge of Halachah, you might want to expand your own. Tzamid Pasil is only Shayach by a Kli Cheres.
I agree with Rebdoniel, though. I don’t see how this plastic bag helps. It’s also an Ohel Zaruk. And if you claim that it’s not Zaruk/Zaruk is Muttar in such a case, the plane itself should count. (Okay, so there’s one Tzad gained by using the plastic, but I highly doubt that gaining this Tzad according to some Shittos is worth the fact that it makes Halachah look like Kucha V’hitula.)
Edit: I just looked at the picture. There’s no Poseach Tefach in that bag. It cannot be to avoid any Tumah because being in that bag does absolutely nothing. There’s nothing Halachic about what he did. Either it was a mistake on this guy’s part in thinking that it helped or he’s just a nut.
SF: The Lashon of the Mishnah is “Ad Larakia”.
Ferd: Kovetz T’shuvos was not published by R’ Elyashiv and is far from all of his P’sakim.
ROB: How wrong you are. The Shulchan Aruch had to need to Asser listening to music during Sefirah because he already said it was Assur all year-round. The Poskim only began discussing the Issur of listening to music during Sefirah recently because it was only recently (relatively) that people began to ignore the year-round Issur on music.
Talmud: See the Beis Yosef in OC 560. If the music actually helps you exercise, it should be okay without question.
DY: The Shevet HaLeivi’s Shittah is that anything made to sound good inherently counts as not a capella.
Rav Moshe’s music T’shuvah is OC 1:167, I believe. But he does say in there that Sefira is Assur even a capella, though the Minhag to me Meikel on a capella kinda makes sense based on him (emphasis on the kinda).
Question for NSH and Yiddishemeidel: If not getting in to places is from Hashem, what happened to the Bechirah Chofshis of those who make the admissions decisions?
PBA: I have an idea for you. Take a look at the Yom Ha’atzma’ut Davening in the Rinas Yisrael siddur. I find parts of it silly and weird and I’m sure you will to. But it might help you get a grasp of the attitudes that people who aren’t against it have towards the Medinah.
DY: As far as I know only the Shevet HaLeivi and R’ Shternbuch hold that. R’ Moshe and the Tzitz Eliezer were Mechalek (but they held it was Assur anyway for a different reason).
Rambam Hilchos Yesodei Hatorah 1:1. For the longer proof, Moreh Nevuchim 2:25.
HaLeiVi: I think he says that explicitly in the Moreh. He says in the introduction to Chelek (I think) that Hashgacha Pratis is only for those very few great Tzaddikim. I’ll try and find where in the Moreh he specifically talks about Nissim when I get a chance. I’m pretty sure he clearly says that it was only a very select few times in history. Not that they happened to Chazal. (At least, not Nissim that violate Teva.)
Shiur Komah is a (presumably) allegorical Sefer that gives the size of each of Hashem’s limbs. It fits in with other Heichalot literature. Some claim it was written by R’ Akiva. The Rambam, quite obviously, doesn’t.
Squeak: It’s in the Ma’amar Shalosh Shevuos.
DY: I agree with you. But the ones who set up our calendar knew At Bash. Then again, I don’t think there’s any significance to the whole thing. It’s just a useful mnemonic device. So too here, it’s a useful mnemonic to know when Yom Ha’atzma’ut will fall out.
Your parents might be okay with MTA (YU’s high school). Ner Yisrael also has not-terrible academics.
DY: And that’s fine. I don’t think anyone accuses Chareidim of not caring about the Holocaust (except those very few who go shake hands with deniers like the Chilariyah in Iran). I think they (not so wrongly) accuse many of being grossly unsympathetic by making Yom HaShoah more of a political statement than it should be.
Ezer: I think I’m smarter? Listen to the Rabbanim? Excuse me? Read all my old posts again. I do nothing but quote Rav Schachter who gives Halachic (not political) reasons why one might celebrate Yom Ha’atzma’ut. You are free to hold otherwise. But I’m not trying to attack the world here, just defend it.
Truthsharer: I was told we have a letter by R’ Yisrael Salanter where he actually quotes that he got his ideas from Benjamin Franklin. I haven’t seen the letter myself though. I should look into that.
Matan: Read his blog. Or better yet, don’t. But some of the stuff he writes is actual Mesirah.
Yitz: Calling it a dream or a Remez or an allegory is the same basic thing. It means you learn something from it but accept that it didn’t happen. He’s answering it the same way the Rambam would.
And that story is nice, but it doesn’t make any sense. The Rambam wrote a ton and referred to some Kabbalistic literature (Shiur Komah). He rejected all of it. I find it very, very hard to believe.
Yitz: You misread him. He said that he knows that the idea of a Golem is a well-known Gemara but he holds it can’t be so. And, as I said earlier, be careful how strongly you argue. He is in the Rambam’s company, however minority an opinion it is.
I think this one pretty much shows all the attitudes well:
http://www.theyeshivaworld.com/coffeeroom/topic/words-from-an-ex-idf-solider-for-yom-hazikaron/
Ummm, no. The third link, the one quoting the Barnes review. That article was authored by a vicious anti-Semite who claims we run the mafias and militaries of the world.
Visit old threads.
Mods, please link to some old threads about this then close this one. This is clearly just to start fights.
No prob. But can you find them because I’m not in the mood. Then I’ll close this thread
DY: I agree that the choice of dates has a bad Makor. But it’s not a celebration. It’s a random date to commemorate. And the date could have been worse. My point is that we do more of a misservice than a service by fighting it. And the other two, which are celebrations, are based on historical events. Those were Yeshuos from HKBH, and the fact that seculars celebrate it also doesn’t detract from that.