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It’s the text of a book that didn’t come out yet.
Greg, that makes me wonder why we have two days Shavuos, since during the two months after Rosh Chodesh Nissan the Shalichim would be able to reach anywhere.
MDG, the same rason it is not Muktza on Succos, although it is a Derabanan, it would not be Muktza on Shmini Atzeress, had it been a Mitzva. The main reason is as was posted above: it is a Bizayon of Yom Tov.
Akuperma, there is absolutely no Safek of which day is Yom Tov. If it would be a Safek, we would have big problems with rollover Sfekos, and Yom Kippur. It is a Takana that we should have a system in place in case we lose the calendar.
Jothar, shaking Lulav is not a Gezeira; it is a Takana. Second, We aren’t making a Gezeira Legzeira, they are merely bumping. Similar to Pachos Pachos in a Karmelis.
Sam2, did you read the Haftora?
Dr. Suess, that is initially, to show them why they are not us. After that, they will be Mechuyav to come and celebrate Succos.
Jothar, what Machlokess?
Not only us. It seems from the first day’s Haftora that even the Goyim will have to keep Succos.
If it works then it is not Nichush or Darkei Emori. Avoda Zara has nothing to do with working or gaining. Surely, people worship them for gain, but worship means showing subservience in any of the four or specific Avodos, whether you gain from it or not.
Praying to anyone or anything other than Hashem is Assur, though I’m not sure that it is Avoda Zara. To do something for a certain purpose, for which you are told it helps, is not an issue of any of the above. This last category is found in many Sefarim and in many places in Shas.
Nothing is Avoda Zara unless you worship it. Doing something that someone told you or you thought would help, for whatever reason, is not Avoda Zara.
Nichush means doing something based on a superstition, not doing something to get results.
Darkei Emori only applies if it is in fact a superstition that originated by Goyim. The Chida says that we can’t add anything to the list of Darkei Emori that Chazal gave.
So, hitting a stone to get water would be, at worst, Megale Panim Batora Shelo Kahalacha, since you are showing that you think that the water was not a Ness.
I read an interesting book by a journalist who went to visit the Mizorams. He ended up being pretty convinced. They had old, corrupted heritages that resembles Jewish themes very much. They referred to themselves as children of Minmasse. They mourn what is to them the worst event in their history, when their last Sefer Torah was lost.
The Gemara says that if a woman gets Kidduushin from a goy she doesn’t have to consider the possibility of him being from the lost tribes. From here it seem that they lost their Jewish identity. But there are many groups. Yirmiyahu hanavi brought back some, B’nei Moshe were taken to a remote location, others became lost, and others yet are secluded.
Hey, that’s great, Itche!)
Toi, do you keep it on through Mussaf?
Keep in mind that anti-Semitism was caused by many things. Religion might have been one of them. Either way, religion was definitely used as a means of inciting and unifying the masses. Today’s anti-Semites are mostly non believers. They use news and other media to propagate their ideas.
If you like food before it is served, work in the kitchen.
My grandparents, being Yekkies, only wore a Yarmulka at Devarim Shebikdusha. Once in America they adapted to the Minhag Hamakom and kept it on at all times.
While we would be proud of someone who displays his Yiddishkeit unabashedly, some people feel that we are look down at, or backward at, and that it would hinder their business relationships. He is not being Oiver on anything.
A lot of Heteirim are measured for businessmen. Parnassa is not a luxury, it is a necessity. The Ben Ish Chai allowed some to shave, although they were very Makpid on that, because of Parnassa reasons.
Mr. Real, as someone who felt the insult of being titled as someone you aren’t, why would you start that on others?
It is obvious from Gemara and Rashi that they had some differences. Sfardim, Teimanim and Ashkenazim have some differences, too. However, we would never change a Sefer on the basis of a research.
Also, although our Sefer has a ‘Succah’ with the Vav, we still Pasken like the Gemara that learns from the fact that the word does not have a Vav.
The idea is that it is Behashgacha that it turned out this way and we look at both as correct.
Why are you tying it? If the Schach stays well in normal weather and you tying a string around it in case of strong winds, that is perfectly fine. Just don’t tie it down hard.
Batul Daato is said when we are defining what is normal. You cannot make your own norm that is different than what is actually normal. This applies to a Shinui in a Melacha on Shabbos, as well as juicing uncommonly juiced fruits. In our case, we are not trying to figure out what something is. We are asking what the person feels.
Here’s one place where feelings play a big role in Halacha.
I haven’t met that time of person, but I did hear of a fat person who didn’t fit out his door for a very long time. After losing some wait he went outside but he felt very insecure and uncomfortable.
Also, Ke’ein Teduru can’t be excluding the very fact that your own room is covered with a solid roof.
Parachuting!
Maybe if you bite where you already bit, that can’t be called Neshech, so that it Tarbis.
Or you can put out a new book, promoting sleeping in the Sukkah. But remember: only 50 words!
For yourself or for kids? What age? What interests? How much are you willing to pay or travel?
Right. A Neder and a Shevua (unless it is Al Daas Acheirim) does not happen if you don’t mean it.
Sam2,
Actually the Beis Yosef was not sure if fasting Erev Yom Kippur might be a Mitzva, too. The Lashon of the Gemara is that eating Erev Yom Kippur is as if you fasted both days. That might mean that fasting is even better.
However, the Tur and Rashi explain that the Gemara means that it is as if there is a Mitzva to fast and you fasted.
I am here,
That’s still way better than finding it on the inside!
I think that it refers to Har Habayis, as ItcheSrulik wrote.
Ragachovers Assistant, thanks for that. It is Devarim Mistabrim. I was going to add to my comment that although I didn’t think there was a Shaala, his answers are good ones.
Sam4321, if you request it, the moderators can chamge it, I think.
As to staying on in the rain:
I heard that Reb Moshe stayed, saying that it doesn’t bother him. I’ve felt, and then saw in the Mishmeres Shalom (Kaydinov), that the Mashal in the Mishna only applies to Eretz Yisroel. In Chutz La’aretz, where it typically rains in that time, it is not a deliberate Simman.
Sam2, why would you apply Daas Kol Adam here? Mitzta’er is an individual based rule.
Hey, that’s an interesting parallel. The Rama adapted his knowledge to the fact that it was not Nahug to sleep in the Succah. And here, we are doing that with regard to the knowledge of the common cold being a virus and the fact that it is commonly caught in the cold — hence the name.
Sam2, I didn’t get to it this year, yet, but I think the Rama was actually trying to find a reason for what was already an established Hanhaga that people didn’t sleep in the Succah.
Health, although we all know that the common cold is actually a virus, we also observed the fact that people usually catch it when they were in the cold. That might be due to an inhibited immune system, or anything else. There is no need to ignore the observed facts in favor of what you know.
I don’t get it. Lachem is a T’nay in the Mitzva. Besides, unless you are stuck with only others’ Lulavim, we don’t say that it is Doche, and Mitzva Habaa Ba’aveira is always a problem.
You should have put this topic under Beis Medrash.
Why can’t you just have the Goy be Makdish it as a real Korban, and then be Makriv it for your Kappara?
I have to ask Mechila from BaalHabooze over that Shadchan thread. It seems like I misunderstood his intentions, and I wasn’t really tryinng to call him an Am …
Also,
I was appointed to ask Mechila for ZeesKite, who gave me power of attorney.
BaalHabooze, you have the option of fasting BaHaV.
Chassidishe Sefarim, especially early ones are to be read with a certain context. Looking back with a Litvish or technical reading, you’ll find everything to be very weird. They were written for those who were ‘in the Parsha’.
I once heard that when Reb Aron complained bitterly about how in Chabbad they said that a Chassid is like a Kohen and the Rebbe is like the Kohen Gadol, Reb Gedalya Shor said that he just didn’t understand the language. He said, “Did the Lubavitcher mean that a Rebbe can go in to Lifnai Velifnim? No. He meant that a Chossid should have Shaychus with his Rebbe.”
I’ve felt for a long time that the major Hisnagdus was the outcome of hearing things without being there to understand the context. A Chossid, who learned the terms from the Chassidus and his Rebbe, knows how to take it. To an outsider, who is only used to technical understandings, it would sound like claims of the Merkava visiting.
I heard that Rav Chaim Kanievsky said about the Rashash that it can’t be that he wrote that, and it must be that someone stuck it in. (By the way, the Diuk is by no means a Kasha on Gilgul.)
Did you learn Navi? Powerful stuff!
Yael was after Mattan Torah. Yehuda was not Oiver an Aveira. The Medrash says that Yehuda started walking past her when his Taava started yelling, “Yehuda, what will be with Malchus Beis David!?” I don’t know if he ever knew it, but he was forced into it.
You can also learn Pshat like the Or Hachaim Hakadosh in Ki Seitzei that when a person who erradicated lowly desires suddenly feels drawn to something, he knows there must be something to it.
Old Man,
I think that the phrase was used but not in a litteral sense. Nobody was Mechallel Shabbos to greet a Malach. But, perhaps somebody took a small break from learning for the long term benefit.
With a Baal Teshuva, some utilize the concept of Mutav Sheyechalelu Shabbos Echad Velo Yechallelu Shabbasos Harbe, rather we should desecrate one Shabbos than desecrating many. Rav Illowey, a famous rav in America and a Talmid of the Chasam Sofer, allowed a woman to travel by train on Shabbos to come to Shul. He knew that it is her lifeline to Yiddishkeit and there is no real Issur involved, or there are many applicable Hetteirim.
Are we gonna match notes?
Baal Habooze, that is a big mistake. If the clock on board went slower, then it only moved 4 minutes while the rest of the world moved 5.
There is a lesson to learn from this. The more you move the longer you’ll live. If you sit around you lose time faster. How fast and how long would I have to run to become a full nano-second younger.
Talking about time manipulation, how did they make the leap from time advancing slower to time travel? That is besides the obvious question that if it will ever be invented then it would have been around for centuries.
If someone goes ahead in time and then comes back to four minutes ago, will he be stuck in an endless loop. If you ask him how many times he did it, what will he answer? If he will give you the number, that is a time-type reference, which would mean that he is not really travelling in time.
If time travel were possible, I would edit some more posts. I mean, unless it would only be allowed for the set time the first round
Itche, I figured you’d like that one. But really, a chicken can only become Kadosh Labedek Habayis.
Very often people are embrrassed to reconcile, even though they do realize and regret what they did. It is not hard to be Mochel such a person. In Halacha, though, it only talks about someone who approached you.
There are many levels of Lifnim Meshuras Haddin. Some tried to Mochel even those that said, or thought, Echte Ve’ashuv. However, there are stories of great men who weren’t Mochel people. The main thing is, if someone regrets what he did, and it is after the hurt, you should be Mochel him and don’t be an Achzor.
We all know the greatness of Tzeddaka. When a poor person comes to you, you can give a quarter, a dollar, five dollars or your shirt. I’m sure you’ll praise someone who gives the greatest amount, but you can be a Tzaddik without doing that.
Not only does this person gave to ask you for Mechila, (s)he has reconcile and appease you. If the person does not regret their action, there is no Chiyuv for you to be Mochel. It is also impossible.
The benefit of discussing even a personal issue in the CR is not that you will get advice to follow blindly. The point is to hear ideas and perhaps be convinced of a certain approach or to gain appreciation for your own.
ICOT, it’s really amazing. You’ve been doing this for a nice couple of years and you never copied and pasted.
The Chasidim I’m aquainted with meet around three times, sometimes more, for around an hour. Some speak a little after the engagement, some don’t.
By the way, it’s very common to have doubts. That happens even when you do talk. Once married, that’s over — or it should be. Benjamin Franklyn said, “Before marriage keep your eyes wide open, afterwards keep them half closed.”
Chup, it’s called Rubia in some language. The Yahi Ratzon is similar to the one on carrots.
I just hope you don’t hate the last one.