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Sam4321: In E”Y it’s much shorter than in New York, even during the summer. If 72 minutes is for E”Y then New York can be hours. It just doesn’t work.
Pinworms often leave the body at night and then re-enter. You can have your child sleep with some scotch tape or duct tape covering the affected area. The worms will get stuck and not be able to re-enter. This won’t cure it, but it will definitely help stop them from proliferating.
Sam4: Rav Moshe says R”T is preferred but changes what R”T said because it cannot be that there’s pitch blackness and it’s not night yet.
Old man: I’ve heard that explanation before. It’s probably P’shat. But once again, I have to be very hesitant before saying anything definitive on this subject. Also, calling a Mil 18 minutes really only works if you assume the SH”A is sometimes talking in fixed hours. 24 works much better (in just about every Rishon) and is very clear from the Be’ur Hagra (I forget which Siman but it’s a S’if 2; it’s the one where the SH”A talks about Shkia), assuming that it’s Zmaniyos and when the SH”A says 3/4 Mil he means 18 Zmaniyos minutes. Rabbi Dr. David Shabtai had an article about this in one of the YU Torah publications (maybe there’s a Kol Tzvi on Shabbos or Bein Hashmashos or something) and his P’shat really seems the most likely.
I once tried to prove from the Gemara in Kesuvos 17a that there is nothing not-Tznius about dancing with your wife at the wedding (so long as it is not done in an inappropriate manner). Several big Rabbonim disagreed. I still think I’m right, but I wouldn’t Pasken it due to those who think it’s not a Ra’aya.
Why does everyone quote that soap is Pogem? That’s nice for Sefardim, but the Rama rejects that opinion.
bp: Many hesitate to say such things about the Mechaber’s opinions. However, it is clear that the Pashtus of the Mechaber’s opinion in this is untenable. It cannot be that you look outside, see pitch blackness, and still call it Yom Gamur. It just can’t be. I don’t know what P’shat is. But I do know that P’shat cannot be the standard assumption.
(By the way, why do some people start reading fixed minutes into random places in the SH”A? These 72 minutes should be Z’maniyos, just like every other time the Mechaber mentions minutes.)
DY: Ben is assuming not like R’ Moshe, obviously. I once said over this R’ Moshe in front of my sister, who brought me a whole list of Mefarshim on Chumash that say that hair is D’Oraisa while arms are not (I’ll try and find who later if I get a chance, B”N). Needless to say, I was quite surprised. I also think there’s a Rosh in Brachos that says that Shma in front of hair and voice are D’Rabannan while everything else on the list is D’Oraisa.
Chevron: If that’s all that drinking on Purim is to you then you miss the point and shouldn’t be drinking. Purim isn’t Carnival.
Rebdoniel: Rav Soloveitchik *never* permitted interfaith or interdenominational participation. Ask any of his Talmidim. That is a slanderous lie that many who wanted to violate Halachah used his name as an approbation for when he was dead-set against it himself.
bp27: Umm… that’s not quite true. Many in Kiryas Yoel do Melacha after what we would call Shkiya. I have also been to several smaller communities where they do the same.
Moi Aussie: And Rav Menasheh Klein has an 18 (I think)-volume set of Teshuvos usually called Mishneh Halachos. That is what is being debated here.
The most random, most unexpected, and possibly most amazing Haskama ever, by the way, is Rav Klein’s on the first Chelek of R’ Yehudah Hertzl Henkin’s Shailos Ut’shuvos B’nei Vanim.
DY: Yes, but maybe it wouldn’t apply in places in one’s house like a bedroom or even at a swimming pool. (See M”B 2:1)
DY: Interesting. I go with the assumption that they are a Midas Chassidus (my Rebbe once quoted Rav Moshe and I think also Rav Ruderman as saying so, but I haven’t seen that inside). I also remember thinking there were a lot of Middas Chassidus Leshonos in there (Lo and Tzarich, as opposed to Chayav or Assur), but I haven’t looked at the precise language there in a while. But even with your assumption, would that apply in someone’s own/a friend’s home when the only people around are women?
DY: I don’t think you’re right about one thing. Source that women can’t be not-Tznius if solely in the company of other women please? I don’t recall any Issur and I think the Shulchan Aruch says it’s even okay for women to Daven K’negged not-Tznius women.
DY: Having a drink of water might not work. (I’ve never seen anyone mention it explicitly but I think I have a few Ra’ayos that water doesn’t count as Te’ima and only one Ra’aya that it does.) It should be a drink of something else.
Purple: Make sure you start eating your meal before sunset. Also, why would you think there is any extra Zechus to fast on Purim?
Daniela: Min B’mino is Batel B’rov Min HaTorah so this should be Kosher Min HaTorah and Assur Mid’rabannan (unless you say that pig’s milk and cow’s milk are two different Minim; I guess it would depend on how they taste and how we hold like that, there are a lot of opinions around that). But even though it’s Assur to eat Mid’rabannan it would create Basar B’chalav D’Oraisa.
It appears that my assistance was called for on this thread. Thanks WIY (unless you meant the other Sam).
To answer the original question (before Popa’s Ukimta), you were Over on the D’rabannan of Chalav Shechalvo Akum (I’m assuming it’s not Chalav Stam in the sense that it’s from a place where Chalav Stam is Muttar; because if that is your case then you are an Anus and Patur). You are not Poshea because it is a Chashash Rachok that the Goy will actually mix in the pig’s milk. Therefore, you are a Misasek on the Yotzei Min Ha’Asur of pig’s milk. Whether or not you are Chayav for that in Dinei Shamayim is a Machlokes between the Nesivos and R’ Akiva Eiger in how to learn Misasek BiChalavim V’Arayos Chayav Shekein Neheneh. Pashtus is that you’d be Pattur for Misasek because I think most of the Poskim assume like the Nesivos’s way of learning the Sugya instead of R’ Akiva Eiger’s. (Unless, of course, you learn out that this is a Shig’gas Metzius like some Rishonim in K’risos and that this is a Shogeg, not an Ones.) Oh, and no matter what there should be some sort of T’shuvah done to try and make up for the Timtum HaLev aspects.
To deal with the Ukimta: I’m not positive about any of this and I really don’t have time to look it up. I believe the Maskana of the Gemara in Bechoros is that a Tamei that comes out of a Tahor is Tahor, but HaYotzei Mimenah is Asur. Thus, the milk from a pig that was born from a cow is Assur. Once again, you would be Over the D’rabannan of drinking Chalav Akum. But presumably you had no reason to be at all Choshesh that this milk was mixed in (or replaced the cow’s milk) so this would probably be an actual Ones.
And to respond to Popa’s most recent post: There is no Din of Chalav Yisrael on Treif milk. It’s just not Shayach. You drank a Yotzei Min Beheimah T’mei’ah. Period.
Crazybrit: That’s Mefurash. Basar BeChalav only applies to a Beheimah Tehorah and Chalav Tahor.
Also Rashi Kesuvos 7a D”H Reim Ha’ahuvim, I think.
Chafetzchaim: What sources in Chazal are against being a Rabbi? That’s just silly. Rabbanus in that Mishnah in Pirkei Avos means public leadership, not being a Rabbi.
anon: The Rama says that and the Achronim all try and minimize it as much as possible. And I’m not sure what proof that is. The Rama is relying on Rashi Al HaTorah and saying that since it’s not for Pritzus, Begged Ishah doesn’t apply on Purim. How would that allow us to be Mattir a different Issur D’Oraisa just because it’s Purim?
The Oz VeHadar is the nicest. The BB Chadash one also has Mishnah Berurah in it, has the typos fixed, and is a bit cheaper than the Oz VeHadar. The others I wouldn’t recommend getting at all.
The 13-volume one I believe is the Oz Vehadar one. The old prints had tons of typos and should be avoided if possible. The Moznaim one has also been fixed up. I will be at the YU Sale at some point this week and can tell you which one is best after I go there and take a look.
Toi: Some Rishonim (the Meiri maybe?) hold that they do so since this is just to be Yotzei a Safek which is already a Safek (I’m assuming this thing is made of plastic and/or glass with no real metal touching the food or being the Maamid) then we can use more lenient opinions by this Kinyan, unlike Mechiras Chametz which is already a weak leniency, so we throw every Chumra in the book at that Kinyan.
A priest or nun is definitely as Issur D’Oraisa of Chukas HaGoyim. Santa I’m not sure about, because the costume was made originally by Coca-Cola and the religious part of it may have been borrowed later. And I’m not sure whether that matters, in either directions.
Confucious: It must really be terrible when reality doesn’t fit with your world view. But since you deny reality instead of simply looking up something easy, you made yourself look foolish.
Rav Moshe, in the T’shuvos, called everyone Rabbi-Orthodox, Conservative, and Reform. However, he did it in two clearly different ways. For the Orthodox, he spelled it in Hebrew, Reish Beis Yud, to show that it was a Kavod’dik title. For Conservative and Reform, he spelled it as they would in Yiddish (Reish Aleph Beis Yud Yud) to show that it was just a title, just like he’d call a doctor a doctor. Now, there was obviously no Kavod at all meant in calling them “Rabbis” (anyone who reads his T’shuvos about Conservative and Reform can see that in a second). But it’s a blatant falsehood to claim that R’ Moshe never called them Rabbis.
DY: Or he doesn’t consider a source found in late Achronim to matter when no earlier sources mentioned it first.
Sridei Eish?
DY: I know he’s not R’ Moshe, but I have a friend who asked Rav Chaim Kanievsky and that was the response he received.
This is actually hilarious. I was randomly googling something today and a blog came up. I don’t remember why I checked it out, but I do remember those exact same two paragraphs that Bubka just quoted. It’s a bit creepy too. Maybe credit your sources next time, Joe.
It’s Vadai an Issur D’Oraisa of Chukas Hagoyim, regardless of how cute the guy or girl thinks it is.
Akuperma: Be careful how you speak. The Tzitz Eliezer and Rav Ovadia obviously see a big difference.
Gornit: That probably doesn’t even qualify as a Tashmishei Mitzvah. There’s no Mitzvah to cover hair. Otherwise all women’s clothes and men’s underwear/pants would be Tashmishei Mitzvah. There’s a Chiyuv to not be Megaleh Ervah. On a separate note, the difference between Tashmishei Mitzvah and Tashmishei Kedushah is whether or not there’s a Sheim Hashem involved.
The second and third are both discussed in the same Pischei T’shuvah that I referenced above.
Gornit: Because a person doesn’t have one face. It’s like any doubled body part in Hebrew. Panim just means one person’s face.
Kovod Habriyos: I believe both of those cases are discussed in the Pischei T’shuvah on E”H there.
Old man: While I very much respect your opinion, I’m pretty sure that what I said is explicitly in the Shulchan Aruch E”H 62 (I think). I will double-check later though when I get a chance.
It does not matter if you are a woman. Something Meyuchad for Davening has the status of Tashmishei Kedushah and therefore cannot be brought into a bathroom.
It’s a B’feirush Gemara in Shabbos to learn Bekiyus first. (63a maybe; somewhere around there)
Interesting. You probably don’t count in this case. It has to be someone that the Chassan and/or Kallah (see Pischei T’shuvah EH 62:2; I think he’s Machmir at the end about the Kallah’s friends but I remember he brought sources both ways) would Davka be very happy to see. Panim Chadashos is Me’akev having Sheva Brachos Afilu B’dieved.
The basic dividing line is the Shulchan Aruch. But it’s not a hard-and-fast rule. The Shaagas Aryeh and Gra argue on Rishonim all the time. R’ Moshe says that in theory anyone can if they have a strong enough proof.
Bear: I don’t precisely remember all of the details. But there are Kulas in CHU”L because we assume those Goyim are just Minhag Avoseihem and not Ovdei A”Z Mamash. It’s all in the Rambam Perek 4 or 5 from Avodah Zarah. I think we say that in CHU”L it’s only Assur on Eideihem and in E”Y it’s 3 days before+3 days after, which makes Catholics always a problem. Also, R’ Moshe has his very important T’shuvah that a priest/missionary/someone who is clearly very into his religion counts as an Oved A”Z Mamash even in CHU”L.
Bear: It’s the Lifnei Eideihem, Kal V’chomer Eideihem Atzman. The Rambam (in the uncensored editions) Paskened (based on the Gemara) that Sunday is a Christian holiday. Therefore, it’s Assur to ever do business with Catholics in Eretz Yisrael, where the Din of Lifnei Eideihem still applies.
If they are real Ovdei Avodah Zarah (assuming Catholic) then it was Assur for you to buy from them on a Sunday.
Pashtus is that it has to be covered. The Gemara might imply that it’s okay if it’s in a place that’s usually covered (the arm) but not actually cover. Many are Machir to cover it completely, including the Retzuos. (This is a Drasha of Ukshartam L’os Al Yadecha- Lecha L’os V’lo L’acherim L’os.)
chalilvchas: You’re supposed to have Kavana to be Over on the D’Oraisa of Darchei HaEmori so that you can fulfill the Aveirah Bishleimusah.
Yekke: It’s Pashtus in the Passuk.
yekke2: You clearly haven’t read enough of my posts. Vehameivin Yavin. But in theory I would not see a difference Legabei any Issur. “Jewish” songs might generally be more inspiring and have more of a positive aspect, but I could definitely understand if people were inspired by some “Goyish” songs too. So there’s no difference in that neither has a negative. In general, Jewish music might have more positives but that will purely depend on the song and the listener.
It honestly bothers me when even Rabbonim come up with these meta-Halachic concepts about music affecting the soul or whatever. If these things were true, they would have a source in the Gemara or Halachah. Yes, we have Halachos against inappropriate songs. Yes, everyone should be smart enough to realize that if something affects you badly spiritually, not to do it. But to say things like a person puts his soul into his music and therefore listening to music from a bad person necessarily affects you, there’s just no source for that. I don’t get it.
(I could hear avoiding something with a composer who was a Rasha to avoid giving a Sheim to a Rasha. But not because of the music per se.)
Midwesterner: To start, there are clearly 2 types of Ayin Hara. One is the more “rational” type, and the other is the more “mystical” type. The rational type comes from showing off and such, which may cause someone to Daven against you (as R’ Schachter explained) or even for HKBH to be more Medakdek with you (similar to the bad type of Iyun Tefillah). By this there’s no reason for mystical fixes nor is it Shayach to say Man Dikapid…
But for a mystical type of Ayin Harah, which affects someone arbitrarily/Ba’al Korcho/however, it might make sense to say. I agree that it probably can’t be definitive, though I seem to recall a T’shuvah or a late Rishon (maybe it was a Maharam AlAshkar?) who applied it to more than just Zugos. I’d have to look at it again. I will be Modeh, however, that it’s clear from another Gemara around there that Man Dikapid… doesn’t apply to Keshafim. So I don’t know if Ayin Hara is more similar to Keshafim or Zugos or neither. I guess we’d need to look up precisely what causes the “mystical” Ayin Hara and what precisely causes Keshafim.
PBA: It’s a Gemara in the last Perek of Pesachim (111 or 112 maybe). It’s in regards to actions. If you are usually Makpid to avoid certain actions that are connected to Ayin harah, then when you are unsuccessful in avoiding them it can hurt you (the case in question was Zugos). Take a look. See if it makes sense to you then.
Shmendrick: They have had laffas in Arab lands for a long time. I don’t think Hillel invented the sandwich with Korech. Also, the invention of the sandwich by the Earl of Sandwich means in Christendom. The Arabs had them forever.