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Rav Schachter quotes the Avnei Neizer that we know how big an olive is. An olive is the average olive (not like the Tzlach), and this is certainly an opinion that a Zaken or Choleh can rely on. Opinions range anywhere from 11 to 28 (maybe even 33) grams. If you are going to eat 28 grams, though, make sure you eat at least 11 grams within 2 minutes.
Health: When you say that we should declare Israel “Apartheid” you are throwing in your lot with the worst of the Sonei Yisrael anti-Semites out there. That is a claim made solely by people who want to distort facts and would love to see you fall just as quickly as any other Jew. Not only is it a blatant lie, it is a claim made only by those who wish our utter and complete destruction.
Why can’t a Psak have political motivations? The Gemara is full of cases where politics were used to help decide Halacha (Mipnei She’einam B’nei Torah, for example). That doesn’t inavildate a Psak. That means that there are Tzdadim both ways and that the situation in the world helps be Machria.
Talmud: That is the Shittah of several Rishonim and several contemporary Poskim.
Thegra: We can’t give the death penalty without a Beis Hamikdash (sort of; I’m not going to go into the details of what is required, but we certainly can’t before Bias Hamashiach).
What about Rabbonim who speak strongly against the not-frum to their congregations and yet at the same time try and help those same not-Frum? There’s no real Stirah there, but I have heard many stories from people that have been turned off when they hear strongly-worded quotes about distancing from Conservative and Reform (while they themselves were attempting to move from those places to Frumkeit). It’s a very fine line to walk.
DY: Or he’s saving political face while at the same time presenting truth. That is a way (maybe not one I would choose, but a way) to maybe get the anti- and non-religious to still respect Lomdei Torah when they obviously had no respect for the Torah itself.
Gamanit: Halachically, that can’t be. The Bracha on mushrooms is Shehakol, not Adama, because they feed off the air and not the ground. Thus, they can’t be feeding off Chametz.
DY: Lulei D’mistifina, I would say that it was a lot easier to make a viable Parnassah back then without college. Nowadays, not nearly as much. In Eretz Yisrael it’s still possible, but not most places in America. Certainly not in New York.
Ben: I stopped by the Seforim Sale tonight. They’re still open tomorrow and still have Chelek Beis of the Or Yitzchak. Tomorrow’s the last day though, so if you know someone in or near YU/Washington Heights maybe they could get it for you.
yaff: As evidenced in this thread, that depends on the time and place. There are certainly some places (maybe there are none left in the world, but high-class places from, say, the mid-1800s through the 1980s) where it’s Begged Ish but they are few and far between. It depends on what is an acceptable mode of dress in normal society.
DY: It’s interesting, though, if that’s the reason. The Gemara in Pesachim seems to say that riding normally (not sidesaddle) is Muttar if there’s some extenuating circumstances (e.g. fear or falling off). It leaves open a lot of Kulas for possibly even tight pants if that’s the only source of the Issur.
DY: Yes, but that’s a concept in Halachah. That’s what a Snif Lehakel is. They’re not iron-clad. They’re not even worth holding by on their own. The way Rav Schachter explains the concept is let’s say there’s a 30% chance that any of these six reasons is right. That means that there is a .7^6 chance that it is actually Assur. Hence, by combining the reasons Lehakel, we can end up assuming that there is a strong likelihood that it’s Muttar.
Ben: The YU Seforim Sale has the second volume of Or Yitzchak and is open this Motzaei Shabbos and Sunday.
DY: I heard from Rav Schachter that he has six Snifim L’hakel by this issue if the filter is not where the water immediately comes out from. So on the faucet would be Assur but in the pipe would be okay.
Daniela: I have not heard anything about it. I looked on dictionary.com and the root is the same as corn, but that doesn’t mean anything. Corn was popular enough (in both usage of the word and eating) that there was a possible confusion. Not so much by acorns.
Interestingly, according to Wikipedia it was a staple food in ancient Spain (unclear how ancient is “ancient). But no one in Spain ever kept Kitniyos anyway so there’s no reason that should affect things. It definitely meets certain criteria for Kitniyos, but we don’t really understand what all the criteria are so we can’t really make our own judgments. Based on this, I would be hesitant to eat them until I learned more, but it definitely seems like an issue worth looking into.
I believe the Yaavetz would say they keep Shabbos on different days, though it’s not precisely the same case. Rav Tzvi Pesach Frank would say that Shabbos stays the same in Israel no matter what.
I once heard a story of a Rabbi who was scared to Daven in public. So he got into an old phone booth and pretended to be on the phone. (That part of the story is true; the rest might be a joke.) So someone wanted to use the phone booth and kept banging on it. The Rabbi signaled for him to wait a few minutes. After some more banging, the Rabbi angrily turns around, covers, the phone, and says, “Hey, I’m talking to God here!”
Ben: If it was Assur, the Shulchan Aruch would say Assur. The Lashon of “Lo…” inherently implies a Lechatchilah/Middas Chassidus. The point of the Magen Avraham is that less than 4 Amos is an even lower (higher, depending on how you look at it) level of Middas Chassidus.
I once heard in the name of a big Talmid Chacham that you need a filter during the summer and not the winter. The reason is that the copepods eat algae, which is scarce during the winter, thus there is a less than a Miut Hamatzui chance of finding a Biryah Shleimah in a cup, which is not true during the summer.
Akuperma: Internet probably speeds up literacy, not hinders it.
Google “African kids learn to read, hack android” for an absolutely amazing story about humanity’s capacity to learn.
yehudayona: Rav Schachter said the same about why corn is considered Kitniyos. It’s because corn means grain.
Ben: The Taz was talking about his time. His Chiddush of Chukas Hagoyim is strange yet almost-universally accepted. You’re still missing my point. The Lashon of the Shulchan Aruch indicates that it’s a Middas Chassidus for even more than 4 Amos.
Ben: I would, but Yitay beat me to it.
Also, 4 Amos without a Kippah is a Midas Chassidus, not a Chiyuv (according to the Shulchan Aruch, at least; Zman Hazeh might be different).
Takah: The Gemara, Rmabam, and Shulchan Aruch told me what God thinks about someone who doesn’t believe in Him.
DY: Yes it is. Because if that’s not customary among the women at the time (or what this girl did before the wedding) then he can’t expect her to do it afterwards without explicitly saying so).
Ben: The fact that I dispute your claim about 4 Amos was not relevant to my critique of your reading of a Gemara based on an assumption.
Sam4: Sorry I didn’t see your response. (Actually, I feel like I responded to this already; maybe the mods didn’t let it through.) No, I don’t agree. Because that is even more physically untenable and would put Rabbeinu Tam Tzeis at several hours after nightfall in places like New York, which just cannot be either.
Shmoolik: That’s a lot closer to Apikorsus than anything else said in this thread. The Mitzvos are binding and relevant forever. So either our “moral sensibilities” nowadays are misguided or we don’t properly understand these Mitzvos/stories. Only one of those two possibilities can be correct. Saying “today things are different” is not a Jewish response.
An Orthoprax is an Apikores. End of discussion. His Mitzvos are worthless and he has no Chelek in Olam Haba. (In fact, R’ Moshe has a T’shuvah that says that someone like this who makes a Bracha is actually Over on using Shem Shamayim Levatala because his Bracha is worthless.)
I believe it’s quoted from the Yaavetz that allowing your portrait to be drawn can cause Sheidim to attack you. I would assume the same holds true for a camera and that this is the reason why.
DY: Rav Schachter says otherwise. He says if a couple isn’t Frum and then he becomes a Ba’al T’shuvah and she doesn’t, she doesn’t lose the Kesuba for that. The Kesuba is a contract. One of the implicit terms is that they follow Halachah. If that is not the case in a particular instance, then why does she lose the Kesuba?
Ben: You are trying to use an assumption from the Shulchan Aruch to back-read a Gemara. That doesn’t work. How would the Rambam have read the Gemara?
Hello: The OU might be uncertain, but Rav Schachter told me that it’s perfectly fine.
Charlie: I wasn’t asking for a source. I was answering DY’s question as to where the Poskim should have mentioned Kol Isha if it was an issue in this case.
Where the Gemara and Shulchan Aruch says that women can read Megillah for men.
DY: Nope. Can’t be. If it was, the Poskim would have said so. They don’t.
Ben: You missed the point that the joke is a Stirah. If the sherry casks matter, then it’s Assur. So Mimah Nafshach it doesn’t work.
Yitay: I know. But hopefully he’ll see these and think when he’s sobered.
DY: Yes, but the M”B says even men because that was the custom then. Meaning he explicitly states that by men it’s based on the custom.
DY: The Poskim discuss whether or not you can be Mashlim with other alcoholic beverages. Almost all say no, from what I recall. Also, you are clearly too drunk to Daven Maariv at the moment.
Snowbunny: It’s not Kol Isha for a woman to Lein Megillah for a man. We don’t do it for a different reason.
Ben: I will dispute your claim that the Shulchan Aruch says that one must not walk 4 Amos without a Kippah.
I am not going to go into here why certain things have to/should be said by men and what the precise obligations are. I will say, however, that your Shul was wrong to not have a tolerable or even comfortable place for the women to sit on a day they are obligated to sit in Shul.
There is no Mitzvah with Whiskey. Every. And I’m not sure what one has to do with the other.
Toi: The Emek Bracha is Medayek the Rambam like you (in your second opinion) but it does not make sense at all to say L’ma’aseh.
YW42: See the Machzor Vitry and Sefer Chassidim, who give Mekoros to drinking Purim night (not that we Pasken by them, but a source exists).
Old Man: I mentioned it earlier. I believe it’s brought down in the T’shuvos V’hanhagos. It’s also brought down to hold her hand to take her into the Chuppah because he needs to be Machnis Osah Lirshuso.
Ben: But how does everyone know that this Amora with a Kallah dancing on his shoulders isn’t showing Chibah? And look at his answer to his Talmidim. Even if you say that he’s a world-famous Rabbi and everyone knows, not all his Talmidim were.
Ben: I believe that R’ Shternbuch in the T’shuvos V’hanhagos quotes holding hands from the Chuppah to the Yichud room.
ZD: Look at that Gemara again. He was allowed because there’s no Derech Chibah because she was like a Korah Shel Eitz (I think I once saw a Tzitz Eliezer attempt to answer why there’s no Issur for her but I don’t remember). But if there was a separate Issur of Pritzus of dancing in public then it should have been Assur anyway. Thus, at the very least, we are Mattir this dancing for the purpose of Simchas Chassan V’kallah. I still think it’s a strong Ra’aya.
TLIK: See Rashi Megillah 7b s.v. Ibsum.
Cheppe: (New Joseph?) That is definitely not what the majority of Poskim have held. Look into it a little. Most try to mitigate the drunkenness in one way or another.
Definitely the signature style…
Sam4: I don’t. I think he felt that a Dachuk reading of the words was untenable and admits that we can’t really understand it, but chose that the physically untenable P’shat was better than the P’saht that’s Dachuk in the reading of the words. And even so, he has to reinterpret Rabbeinu Tam. Because, Sof Kol Sof, the Pashtus of the Shittah is one of the most Dachuk Shittos out there in Kol HaTorah Kullah. We can’t really figure it out.