Forum Replies Created
-
Posts
-
Agree with ItcheSrulik
Why would you be dating a spouse?
I burn two matches.
yitay, that Tznius Vort is not really the case. Se’ar Ba’isha Erva. It might be a Chiddush that we wouldn’t have said on our own, but it’s not Para Aduma. We also learn it from Shir Hashirim.
I agree fully with the Chacham. That’s what I was referring to with my Chacham Rasha comparison. When you are in Beis Medrash and among people that you know and relate to, you can bring this up. In the public you have to be responsible.
Keep in mind that Rava (I think) expelled a Talmid for revealing what was spoken about in Beis Medrash.
Yeah, I shouldn’t have written “we”. That’s the famous difference.
Did yo really?
The question bothered me too. When they say “adult” they mean real babies.
That’s true, we don’t say that the Ribbono Shel Olam killed him, like it says, Mipi Elyon Lo Tetze Hara’os. But, we do say that it was a Gezera. The Sattan is doing his job just as planned, and yet we still don’t say, Hashem planted this evil idea into my head.
When listening to someone relating a story, and the person opens their eyes wide, so do yours.
Agree with aries, completely.
I honestly don’t and didn’t think ZeesKite was actually calling you a Rasha. It was rather a warning of what you sound like. I figured at the time that you are just mentioning it over and over for the leverage it would give you. Am I wrong?
You would have to keep up the carefree, innocent tone.
Very true, Goq, but it makes one feel better to be able to comfortably reassure one’s self that a Yid is removed from such behavior. Problem is, by now he’s not the only murderer on our consciousness.
What do they say?
Back to the OD, a good thing to keep in mind is the difference between the Chacham and the Rasha, in the Hagadda. The Chacham does as is told and asks questions later. This is evident in his wording, what are the Chukim, Mishpatim and Eidus — he is asking during learning. The Rasha, on the other hand, asks why are we doing this?
Mike, those aren’t the points that people are bothered with, you realize. However, I do think that it is unfit to post such stuff. The values and sensitivities are obviously different, but there is no room for this bashing a Chelek of Klal Yisroel. Just look back to the beginning of this thread and realize how it’s premise was violated. There are certain things which should not be brought up.
Itche, I guess you missed my followup.
Using it like a Begged is the trick. For Klayim, the only Hetter is the fact that you aren’t viewing/using it as clothing. You are merely using your back as a convenient surface for showing your goods. I mentioned earlier the Beis Yosef that says explicitly that although we are only wearing it because of the Mitzva, it is a Begged.
Also mentioned there was that even on Shabbos you would be allowed to wear it at night, since the string are an adornment, which leaves up wondering, what did Avraham Avinu do on Shabbos to be Yotze doing a Melacha?
Oomis, who are you trying to fool? You know that the clothing worn in the street is not what is worn at home.
Having said that, I didn’t notice anyone saying that all these things are happening because of the way our women are dressing.
Start listening to classical music. Not boring, long, stretched out stuff, but stuff like Bizet’s Carmen or Tchaikowsky’s war of 1812 and many others. If you’ll introduce yourself to this new thing it might replace the old habit. Keep in mind as well that a lot more musical planning went into the music I mention than the guitar strumming patterns.
It is supposed to be a Zohar Hakadosh that blocking your ears during the Teffila will block it from the heavenly gates (ears). I once saw that the Chazon Ish was asked about this, and he said it should be the other way around, you should put it behind the ears so as not to block the opening. Then he said, “why would someone want to hide is Peyos?”
By the way, that’s 331-TIME
Popa, the perfume bothered you?
Tosafus in Brachos 18, I think, says that the same rule applies to both. He says this while discussing Loeg Larash, regarding Klayim and Tzitzis.
And, while checking this out yesterday, I noticed a Beis Yosef that mentions in passing that although we are wearing it only for the Mitzva, of course it is a real Begged.
If you ran out of gas you either:
Are extremely cheap, and figured you have another half a mile left from the 30 mile warning.
Or, your has gauge is broken, and you just found that out.
Or, gas gauge is broken, you fill up after a certain amount of miles but somebody reset the counter.
The last two happened to me.
If Tish’a B’av came before the three weeks, this year, then hopefully, Tu B’av will come before Tish’a B’av.
It is much easier to play around with the Windows system. That can be a advantage or a disadvantage.
Read it again without getting carried away by the fact that I mentioned the words day clothes. The point is that it is the reasonable amount of time to continue to keep it on, similar to quark’s Terutz just without the blanket Hetter.
I’m not sure you can say that once you put it on Bihetter you may keep it on, since we find by Kohanim that they must remove it after the Avoda, because of the Klayim. However, like I said earlier, they are allowed to keep it on for the amount of time it takes to get it off normally. Here too, perhaps it is Muttar to keep it on into the night for the amount of time that people normally wear day cloths at night. As a proof to this, the reason the Talmidim didn’t put on Tzitzis was because someone might put it on at night. If you must throw it off at dusk, isn’t that a much closer Chashash, that someone might leave it on?
As for your Stira in Rashi, the Bach has an approach that explains Rashi to hold that it goes by the Begged. Where he says, he might put it on at night, it means, he might use it as a night garment.
Oish! Why in the world did I write Daled?! Well, I think it’s in Tes.
Every garment serves a purpose, even if it isn’t seen. Quark is referring to the purposes that he mentioned as being criteria for being a day garment.
Since I had real, solid role models, the particular Rebbi didn’t make much of a difference.
When I’m trying to stop a child from doing a Melacha on Shabbos, in stead of saying, yaw notta ladda, I say, Shabbos with a tone of awe. The child understands that obviously it is something not to be done, but he also gets the message that it is because of the specialty of Shabbos and not the restrictiveness thereof. Whenever discussing Shabbos, and what it is about, we mention the Seuda, nosh for kids, and not that it is a time when we aren’t allowed to do things.
I’ve definitely noticed that when you have Mashgichim sitting on your head you don’t excel. You can’t really enjoy and appreciate the Geshmake Sugyos when you are interrupted by some authority member drilling you to find out if you “really” have a Cheshek, and why was that object (science project book, musical instrument, test tube, phone, mp3…) in your dorm room.
IIRC, The Beis Yosef in Simman Daled discusses that Sugya regarding all Shitos.
Mustang, watch out. You might be getting a subtitle soon.
Since you take Hashkafa so lightly, you say that an Adam Gadol wouldn’t be bothered to write about it.
To those of you who wondered, in other threads here, why Hashkafa is not taught well enough in our Yeshivos, take a look at the attitudes expressed here, and you’ll understand. They can always make it up later when they come across a newspaper article, or perhaps a back panel of a cereal box.
Are you talking about Bochurim or Yungerleit? By the way, weren’t you tested?
Regarding anti-Semitism, try not to give them what to talk about. It won’t really help, but that’s what is in our hands. Otherwise, let’s do Teshuva, bring Moshiach, have the Beis Hamikdash built, and there won’t be anything left of the trouble.
Either that or make it controversial. Why don’t you rework it and send it in? Aren’t readers expecting the follow up?
Lo Nitna Torah Limalachei Hashoreis. Kohanim had Shatnez in their garments, and it was only permissible during Avoda. We say there that they are given the reasonable amount of time that it takes to change out of them.
Health, you asked earlier who’s whim it should be up to.(!) It shouldn’t be up to anyone’s whim. If they want to have an article about an Hashkafic topic, it should be penned by an Adam Gadol. I wouldn’t trust it to be written by a writer based on an interview, but at least that. Hashkafa, especially something from the Ikrei Emuna, is not to based on someone’s musings.
By the way, you’ll constantly find in Chazal discussions of why certain people deserved to die, about people who were murdered by Rasha’im. In the Shaalos Tshuvos Min Shamayim, when asked about something of this nature, at first they did not want to discuss it. After repeated requests, the Sho’el got a response concluding with, these things are very deep. Who can take upon themselves to shoot off the hip ideas born from no place?
If an author would give some psychological advice I think the tables would turn.
Health, I don’t understand. If you don’t agree to my point of view, don’t read it!
sm, those that brought these styles into the Jewish music stage, introduced it to us. There might have been Yechidim that were either BTs or for some other reason needed this stuff. But, on the main, nobody heard of it until the Jewish singers brought it in. And, it is intoxicating like wine. Once our kids are exposed to it, they refuse to put it down.
You misunderstand. HE is Yankel Am Ha’aretz. The surprised look on his face was because you went to ask HIM!
I agree very much that Hashkafa is a serious thing and shouldn’t be up to some author’s whim. If we wouldn’t care about our children, and ourselves seeing Kosher Hashkafa, why do we need Chareidi papers? I constantly see how people spit out their own ideas whether or not they actualy bothered to learn through the topic.
The actual question is a deep one, and shouldn’t be relegated to a high school class discussion. The Chovos Halevavos mentions three approaches on this matter. The third one, the one that he likes the best, is that both are true. It is a Gezeira and it is your choice. It is a contradiction, at face value, but they are true nonetheless. When it comes to accepting what happened, focus on the Gezera approach, when it comes to reckoning your actions or planning ahead, focus on the fact that it s all in your hands.
This is not the first Hashkafic topic that a newspaper has opined on. It is unfortunate how many people have their thinking influenced more from these papers than from the real source.
The Sha’alos Teshuvos Min Hashomayim got a very bitter response about Tzitzis, complaining that noone wears it through the day, when the Torah says that it is a reminder of the Mitzvos. When he asked about Tefillin having the same problem, they refused to agree, saying don’t compare Mitzvos.
I’d agree to that. Also, some browsers hide the earlier part of the page when the address is a particular comment. Therefore, it would be helpful if there would be a link just to the last page.
In light of quark2’s mention of the Ramchal having shaved, I decided to dig this up. Is there any reliable proof of the Ramchal having shaved? Did he shave as a Bachur or later on as well? How about when he moved on to Eretz Yisroel? The interesting thing is that you don’t find this mentioned amongst the many complaints that his contemporaries had on him.
There was a mention here of the Rama Miphano having shaved. That comes from the Teshuvos Be’er Esek, that heard from his Rebbe, that the Rama Miphano shaved every Erev Shabbos. The Ri Irgis (Shomer Emunim – Hakadmon) dismisses this off hand, and refused to believe it.
I saw in the Ben Ish Chai that someone asked him if he can shave for business purposes. The Ben Ish Chai allowed him to do so. He explained that leaving the roots of the hairs will be a Siman for the channels of Kedusha that they represent (and which Joseph explained at length, for some reason).
The Tur can be explained as referring to the Mashal, which is not necessarily talking about a Yid. However, the simple reading would suggest that they at least trimmed. The Maharil on Sefira is also Mashma that he trimmed.
The Chafetz Chaim, in his Kuntres against shaving focuses the whole work on the problem of the machine. Only in the beginning does he try to find a rational as to why we don’t trim. He says, probably it was to show that we are careful not to be Over on Ta’ar. He also adds that perhaps the Minhag of the Mekubalim became widespread. Then he writes that since it was accepted as a Din that we don’t shave at all, it should be followed.
There is no doubt that the Arizal taught that you shouldn’t touch the beard. That can be taken literally or as not to cut it. It should be realized, though, that Inyanim in the Arizal are for a level of Hisdabkus, they aren’t Halachos. Even the Arizal violated his own teachings when it was impractical.
By the way, the Shaalos Teshuvos Min Shamayim (Shaala 36) seems to be Machmir on scissors.
Yeah, it sounds like this must have been the topic.