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Shlishi: Shirt for sure not because it’s normal to walk around indoors in an undershirt (in most places, I think). Undershirt for sure yes because most people don’t walk around their homes completely shirtless, I think (maybe this is different in different places).
Yekke: That story is older than the Chazon Ish. My great-grandfather told me that he heard it as a kid about R’ Akiva Eiger. I’d guess it’s one of those that gets recycled using the contemporary Gedolim of the time. The story is the important part there anyway, not who it was about.
557: I find that second story about R’ Akiva Eiger impossible to believe.
Chassidishe: T’fillin is a Beged. See Eruvin 95a. And I wasn’t talking about M’rubeh Begadim. I thought the Gemara in Z’vachim said that they were a Chatzitzah between his arm and the Bigdei K’hunah. I’m not positive about that though, I’ll need to look it up when I get a chance.
Yeshivish: I thought so too. Someone once called me an Apikores for saying that (well, he said I was an Apikores for being Mevazeh Divrei Chachamim; I guess he needed to learn more than just the beginning of Orach Chayim again). But I think that’s fairly Pashut P’shat, isn’t it?
Ready now: I agree that much of the scientific community has an agenda of showing that HKBH doesn’t necessarily need to exist. However, apparent contradictions are there. And if some need theories like Schroeder’s to resolve them, then it’s very hard to have a claim against those people.
And I guess we see where Shlishi stands on a whole community of Halachah-observant Jews. They’re no different than Conservative in his eyes. *sigh*
Not precisely. Just find a way to avoid exposing yourself during changing. Also, it’s heavily Mashma from the Mishnah B’rurah (2:1, I believe) that if one changes in the bathroom there is no need. Also, I heard quoted B’sheim R’ Moshe that it’s a Middas Chassidus and not Ikar Hadin, but I’ve never seen that inside.
Kozov: Tosfos divides the Chiyuvim in a T’fillas Rosh Chodesh. He says there’s a Chiyuv T’fillah and then a Chiyuv to add Me’ein Ham’ora. And that can’t be accomplished by simply adding an additional T’fillah without that Me’ein Ham’ora. On a day that creates its own Shmoneh Esrei, though, there’s the same Chiyuv T’fillah as always, it’s just in a different form.
Ohr Chodesh: You completely missed my point (and that it was an irrelevant point and that I wasn’t so serious), which is to be entirely expected, I guess.
M42: Because he wore the B’gadim the whole time he was in the Mikdash, not just when he was doing the Avodah (this is only the Kohen Gadol). While doing the Avodah he (or any Kohen) wouldn’t wear T’fillin because it would be a Chatzitza, if I recall correctly.
Ready now: Many people have serious Kashyas. It’s hard to say reality is one way when Eineinu Ro’os that it’s different. So there are legitimate answers within the framework of accepted Jewish thought that allows people to resolve these contradictions. Just because the contradictions don’t bother you doesn’t make anyone who they do bother any less of a Ma’amin than you are. And I am very far from an expert, but I have been told that Al Pi Sod many held of a P’shat in Ma’aseh B’reishis like Schroeder’s long before he came around.
DY: Yep, and this goes back to what I said on another thread. It’s true that he has Rishonim that back him up. However, those Rishonim have clearly not been accepted as being even worth mentioning in “standard Jewish thought”, which really is what determines the Halachah in these cases.
PBA: I think he is quoting Harbei Asu K’rashbi V’lo Hitzlichu. I thought it was earlier in the Masechta though.
Choppy: I highly doubt that. I’m sure R’ Elyashiv knew basic Hebrew grammar.
There is no Tashlumin for Mussaf, just to be clear. Only Shacharis, Minchah, and Ma’ariv.
See YD 177 (if I recall correctly) and the Be’ur Hagra S”K 3, also if I recall correctly.
Chacham: Also, even if you were right it wouldn’t help. Assuming we call Tosefes Shabbos a Shvus (which I am not Modeh to you at all) that would just mean that there is no Chiyuv to accept it in the Mikdash. Not if you do that it wouldn’t be Chal.
WoW: Maybe let him get a dog. Tell him it’s entirely his though and he has to take care of it. You’ll help pay for food for a few months but then it’s all on him. Being responsible for it will force him to stay at home and learn some responsibility.
I once asked R’ Schachter how a Chuppas Niddah can work Bizman Hazeh. Because we do the Badeken first, we would consider her a Safek N’suah. But putting the ring on her finger would then be Assur because of Harchakas Niddah. He replied that Nisuin cannot be accomplished before Kiddushinin. If you didn’t start the process, you can’t finish it. However, if you did a Ma’aseh Nisuin before the Kiddushin then as soon as you do the Ma’aseh Kiddushin both the Kiddushin and Nisuin are Chal Miyad.
557: I have heard that R’ Rosensweig (the main Lamdan of the YU Roshei Yeshivah), combining the Shittah in Tos’fos and the Rambam (I think) says that you need Eidus L’kiyum Hadavar for the Badeken because it is an Eidus on a Davar Sheb’erva (you are changing her status from a P’nuyah to a N’suah; you could contrast this with what I said from R’ Schachter above but I think the resolution is fairly obvious). And since we are Choshesh (at least Lechatchilah) for the opinions in the Rishonim that any Passul witnesses seeing something Passel the whole Eidus on it, he therefore makes the Chassan be Meyached Eidim for the Badeken.
DQB: I don’t know where you get it from that the Halachah is to stop eating by Shkiyah. There are three opinions on what to do in such a case. There are 3 different prominent Minhagim. If you don’t know your Minhag, ask your father or your Rav, or research what the Minhag was in the community your family came from. It is only the most recent of Halachah Sefarim (and I mean recent, I don’t think any Sefer more than 20 years old says this) that say to avoid the situation. (And yes, I know R’ Schachter is big on not eating after Shkiyah in such a case.)
I was talking to someone about this, and Rabbi Lau just can’t win. A lot of Dati L’umi/Chardals don’t like him because he’s Chareidi. And now apparently some boycott him because he’s Tzioni. I feel bad for him, honestly.
DY: I think that from his comments after R’ Elyashiv’s P’tirah it’s obvious that your second point is true. And L’tza’areinu Hagadol your first point is true also.
Chacham: D’rbannan doesn’t necessarily mean Shvus. And I thought most Rishonim held that Tosefes Shabbos was D’oraisa.
Chacham: Kabbalas Shabbos is a Shvus? I don’t think so.
PBA: Is that a B’shittah answer on anyone being M’dameh or you’re Maskim that this could be a legitimate comparison?
Ready now: I saw that, but ignored it. I thought it was just a turn of phrase (or attempted trolling), not a statement of fact.
Chacham: No, because a Kohen who was M’kabel early can’t bring Korbanos after that.
PBA: The proof that it’s like the day is completely over is that you don’t say Ya’aleh V’yavo in Bentsching even if you finish the meal before Shkiah friday night.
DY: And, as mentioned above, if you don’t hold of doing a N’dava B’tanai then it’s missed.
Choppy: Not immediately. You still have to wait K’dei Hiluch 4 Amos (about 2.2 seconds) between finishing the first and starting the second.
Anom: Are you sure? I thought Yeish Mi Sheomer meant that it’s not an opinion brought down in many Rishonim but that no one explicitly argues and therefore we usually do hold like it (unless it’s Mashma from the Stimas D’varim of the other Rishonim that they do disagree). I feel like that’s what I saw in the Yad Malachi, but I would have to double-check to be sure.
bbubbe: Have you ever thought that maybe the definition of Chutzpah and rudeness changes with time? What was acceptable years ago might not be now and vice versa?
PBA: I would say that since you accepted Shabbos your Minchah is gone. You can’t unaccept it. It’s almost K’ilu you made Tzeis occur already (see Tosfos Brachos 26a which is also a Limud Z’chus for those who say K’riyas Shma and S’firas Ha’omer early after accepting Shabbos Friday night). I would say that you should Daven a second Ma’ariv for Tashlumin (I believe that the Shulchan Aruch and the vast majority of Poskim Pasken against Tosfos that says that you don’t gain anything by doing Tashmulin at Ma’ariv since you wouldn’t say Ya’aleh V’yavo anyway). However, the Rashba quoted in the Beis Yosef (that I mentioned in another thread) might mean that because you asked the Shaila, it might have been too late and you would have been stuck. But many don’t bring down that Rashba and you were clearly still Osek in Inyanei T’fillah, so you probably would Daven a second Shabbos Ma’ariv (without Ya’aleh V’yavo). I have no idea why you mentioned V’sein Tal Umatar.
PBA: I believe there is a Yerushalmi (only heard it quoted; haven’t seen it inside) that says that the Bais Hamikdash wasn’t destroyed until there were 24 Kitos in K’lal Yisrael. Sectarianism is Sinas Chinam, by definition.
Itche: I mentioned this in another thread but I didn’t see you reply to it. What do you so with Taz O.C. 8:2?
Zahavasdad: No, but it does teach us something. The Gemara (Medrash) says that all Tzaros come to the world because of Yisrael. Although maybe you can be Mechalek between a Tzara that is Talui on another person’s Bechirah Chofshis and a Tzara which is completely Bidei Shamayim.
DY: I believe that is also what the M”B says, but this is one of the few places we don’t really agree with him. Many Poskim say to avoid T’fillos Nedava altogether nowadays because we can’t always have Kavana properly (similar to the Rama quoting the Gemara about why we don’t repeat if you didn’t have Kavana in the first Bracha). Many are Noheg like the M”B, but many are also Noheg not like him when it comes to T’fillos Nedava.
DY: I believe I said that. (Though does anyone actually hold that Zionism-probable depending on how you define it-is necessarily K’fira? Or is it just that the early Zionists who controlled the movement were all Kofrim and therefore you can’t join any outgrowth of it?)
Anom: Actually, the Mechaber says Yeish Mi Sheomer that it applies both weeks this year, if I recall correctly.
PBA: The difference is that Rabbi Lau is not the only Zionist Rabbi in the world (Mah She’ein Kein the Besht and Chassidus at the time) and that Zionists have been accepted as being Bar Hachis of having an opinion in the past.
I guess it depends on how you define hatred. I think that refusing to acknowledge someone or attend an event just because they will be speaking (even though the event does have another, much more important purpose) qualifies as hatred.
Choppy: You are probably thinking of the Shittas Harashba brought down in the Beis Yosef (if I recall correctly) that for a Tashlumin the second Shmoneh Esrei must be while you are still Osek in that T’fillah, so it could be that as soon as you move on to Tachanun is too late. The Rashba isn’t brought down by most other Poskim, but we are probably still Choshesh for it because it’s a Safek Brachos issue. But that’s not true by if you actually weren’t Yotzei.
(You might also have been thinking of the fact that even though if you’re unsure if you said Ya’aleh V’yavo (or Mashiv Haruach within 30 days, etc.) you have to assume that you didn’t and therefore repeat, that is only true if the Safek comes to you during Shmoneh Esrei or immediately after. If the Safek comes to you a while after (I don’t know what the precise Shiur is, maybe Toch K’dei Dibur but I have no Makor for that) then you can assume you got it right. But this doesn’t help if you are absolutely sure that you got it wrong.)
By “no way out of it” I meant that in a lot of cases of repeating Shmoneh Esrei there are minority Shittos that would say you don’t repeat and therefore you might actually not repeat because of Safek Brachos. Rabbiofberlin’s post is only one such example.
R.T.: While you are right M’ikar Hadin, I believe that many nowadays are Makpid to wear T’fillin as little as possible. We have narrowed it down to just Shacharis and maybe a little learning after. You fulfill the Mitzvah by that. Why risk ruining it by wearing it more than we are capable of doing properly?
147: Why do you ignore that Ashkenazim keep the Halachos of Shavua Shechal Bo all 9 days?
The only Issurim you can come up with in this case are at most D’rabannan (and I’ve heard some decent S’varos Le’esor) and Gadol Kavod Habriyos Shedoche…
Ask your LOR, but I don’t think you can wash the sheets unless you actually run out. You certainly can change them for clean ones (and if they would smell/get ruined, you can probably wash the soiled ones, but I’m not confident enough to say that). He would wet the bed often enough that you don’t have enough clean sheets to last only nine days? Why else would you need to wash them?
Choppy: Why would you put on Tefillin again? I think we try and minimize how much we wear Tefillin because we assume we cannot have a Guf V’da’as Naki for so long.
If you have to repeat Shmoneh Esrei M’ikar Hadin and have no way out of it, then of course you shouldn’t wait for Minchah to Daven twice. Doing so would be missing B’meizid and then your “Tashlumin” is actually just Korov L’brachos Levatalos.
PBA: No, because this is precisely what Sinas Chinam in Judaism is? It doesn’t mean pure, pointless hatred. I don’t think we had that in Bayis Sheni. What we had were fights because we wouldn’t accept one another. And your point about the Gra is off because the Gra held that the Besht wasn’t a Bar Hachi of having an opinion. And if someone will say that about all Zionists (however they define the term, because there is clearly a tremendous difference in levels of “Zionism” between Rav Lau and most leading Dati L’umi Rabbanim) then they have bigger problems than just boycotting a Siyum.
Well, Cheftze did answer for several thousand members (cue OOM’s entrance).
PBA: Boycotting someone for a belief (but for most people, especially Talmidei Chachamim, it’s more of a Halachic position than a belief) that is held of by tremendous Talmidei Chachamim does indeed sound like Sinas Chinam to me. And yes, I think that boycotting someone for a valid Halachic position is Sinas Chinam, and I would call it that if someone would boycott because a Zionist isn’t speaking. Just like I would say it’s Sinas Chinam to refuse to recognize a valid Halachic opinion. (e.g. Thinking that anti-Zionism isn’t a valid opinion is just denying reality, as the Satmar Rav was certainly a Bar Hachi of having an opinion on this matter, whether or not I hold by him.)
Repharim: That story is Bava Metzia 59b, if I recall correctly. And that has nothing to do with a Minhag. And I can guarantee you that it says nowhere in the SH”A that a person who comes to a new community has to change his Nusach Hat’fillah. I believe I recall seeing a T’shuvah which says the opposite of your claim, but I can’t recall where. I’ll look.
Mdd: Omer Muttar is Korov L’meizid.
And Kaddish isn’t a Ray’ah. We say Kaddish for everyone. R’ Elyashiv’s kids are saying Kaddish for him. Do you think he really needs it?
We don’t count Jews.