Forum Replies Created
-
Posts
-
B”H, it’s always a pleasure meeting a fellow Jewish Supremacist who isn’t afraid to point out the fact that we are incomparably far better than them.
Dr Pepper: I’m holding out for squeak to come out of his cave on the Julian nittel.
Soon it’ll be Zos Chanukah and we will, once again, be celebrating our own modern day Zos Chanukah miracle of the pidyon shvuyim release of Reb Shalom Mordechai.
You’re writing it yourself?
Unless I’m mistaken, I think OpenDNS can easily be evaded by any user switching to 8.8.8.8 (or similar).
Chaim: It was mentioned above that there doesn’t exist any effective free filter. That being the case, it would seem impossible to provide something for free if it doesn’t exist.
The reason for *all* anti-semitism, whether Christian, Muslim or left-wing anti-semitism is very clear. It is because we are in galus. And until we leave golus with Moshiach, it will continue.
That being said, Christian and European anti-semitism has been far far worse and much much much more violent and spilled far far far more Jewish blood than Muslim or Arabic anti-semitism, by a very very long-shot.
The numbers do not lie.
Whereas Jews were constantly facing Crusades, burning of the Talmud, blood libels, black death scapegoating, pograms, Tach V’Tat, numerous expulsions (England, France, Spain, Portugal, Germany, Hungary, Austria, Switzerland, Italy, etc.), Inquisitions, Dreyfus and most recently, and notoriously, the Holocaust of 6 million, the Jews in the Arabic and Muslim lands, by comparison (and that is key) were living mostly peacefully and safely despite sporadic exceptions.
L95: Rav Schach *never* said anyone who isn’t in learning should join the Israeli army. He never said anything remotely close to advocating for *anyone* to enlist.
Regarding iOS, specifically, I recall reading that it’s possible to effectively lock it up without any filter at all, using its internal password/PIN functionality, by either giving the code only to someone other than the user or by splitting half the password with someone else.
ubiq: Thank you. (I forgot that fact.)
Dorah: If the relationship between the first Yishuv and the local Arabs hadn’t been interrupted by the Zionists starting with the Balfour Declaration in 1917 and continuing their agitation to take control of Palestine ever after, the relationship between the Jews and Arabs could have continued as it was until then, until now.
*You get what you pay for. The only decent ones cost money.”
Are there any that only entail a one time cost, with no subscription fee?
If not, which has the lowest subscription fee, that is effective?
In chutz l’aaretz doesn’t the change occur on Dec. 5 (instead of Dec. 4) on a secular leap year? 2024 is a leap year.
Are there any free filters that are effective for Windows, Android and/or iOS?
DaMoshe: Would you object to a Shul who didn’t permit someone to come in wearing a bathing suit and a bathing robe?
Coming in without a hat and jacket is also disrespectful.
The change is merely psychological.
DaMoshe: Rav Chaim explicitly said to daven with a hat and jacket b’yechidus if you won’t have the hat and jacket at the minyan.
In OC in the Igros. Besides 90:28 see also 1:15, 2:27, 3:7, 4:68 and 4:91. And Mishna Brura 90:28. Mishna Brurah 90:29 says you can miss minyan if you’ll lose money otherwise. The Emek Brocha (Birchos Kriyas Shema 1) suggests allowing the possibility of going on a vacation if that’ll mean missing minyan. Halichos Shlomo (ch. 5 note 25 pg 66) citing Tefillah Kehilchaso 8:23 and Ahavas Chesed ch. 1 says you can miss minyan if necessary to welcome guests. Halichos Shlomo 5:17 says if you normally daven vasikin you should do so even if you wont have a minyan then. Rama 90:18, Mishna Brurah 90:56, Piskei Teshuvot 90:23 talk about learning full time without stopping to go to minyan. The son of the Chafetz Chaim writes about his father that when writing the Mishna Brurah he would go ten hours at a time learning without eating or even stopping for mincha. Mishna Brurah 90:56 says if giving a shiur will result in no minyan then that is fine. Halichos Shlomo 5:16 says even if missing learning with your chavrusa it is better to miss minyan.
AAQ: Would you suggest a holy mission to appoint a Shliach in both Cairo and Amman?
We can establish exciting Jewish communities in these Arab cities, as they have peace agreements with the State of Israel.
Rav Moshe in 90:28 says it’s permissible to daven b’yechidus at times.
Trump isn’t 100 times better than the Democrats on Israel, he’s 100,000 times better. He’s even far better than other Republicans on Israel, and almost any Republican is better than almost any Democrat on Israel.
Lebanon: This was not one in a million. If a Jew moved to Jordan or Egypt would you be shocked if C”V something bad happened?
Eli,
Why not further engage with New Hampshire AutoCAP to have them force Mcgee Toyota to honor their promised 200 mile delivery (i.e. to Westchester or Monsey) *immediately*, as you’ve paid them for the vehicle. Telling you to wait months for delivery after payment is a breach of contract on their part.
Hatzlacha
Another attempt to shmad.
Chaim87: About 50% of the Daati Leumi join the IDF as religious Jews but by time they exit and are discharged they are irreligious.
Aside from that, your historical accounting of the position of various Gedolim ‘s position on Zionism, and later on the State, is very inaccurate.
DaMoahe: Davening with a minyan is not a chiyuv.
We miss the participation of our dear member “Health”. Hoping he is healthy, wealthy and happy.
Froggie: Share your thread asking how to start a new topic.
HaGaon HaRav Elchonon Wasserman zt”l sorry specifically made his comments regarding the DL/Religious Zionists. He also made comments directly regarding Rabbi Kook.
AJ: His son has no bearing on his father. Do you also imagine he supported coed schools, like your wife attended? You gotta be kidding. Rav Elchonon refused to even step into the YU building when invited, when he was in the United States.
AAQ: We want to protect everyone, learners AND non-learners, from enlisting in the secularizing immoral army. Hence, no enlistment regardless of learning status.
You need to learn Rav Moshe’s teshuva, in the Igros Moshe, regarding Mr. Carlebach.
What is the practical difference between a Lubavitch “meshichist” and a Lubavitch non-meshichist?
As far as I can tell, and I’m certainly not an expert, it is only the degree of how loudly to proclaim that the last Lubavitcher Rebbe as being Moshiach. But both agree with the bottom line.
If my understanding is incorrect I’d love to be corrected.
Marriage is certainly more important and takes priority.
AAQ: There are no Gedolim, not one, who disagrees that the Bnei Torah in Eretz Yisroel are under attack today by the Israeli political class, mass media, secular pundits and others trying to force them out of the Bais Medrash and into a secularizing immoral army that is designed and created to be a “melting pot” to turn their enlisted soldiers into members of the secular anti-Torah Israeli culture.
Because they are Israeli nationalists first and Torah Jews second. When in conflict they will choose nationalism over Torah.
It isn’t, really, anything new. The MO have been bashing Chareidim for many decades already. It stems from their inadequacies when they see true Torah Jews/Eheliche Yidden following Judaism/Yiddishkeit while they place their modernity first before their Orthodoxy (i.e. Judaism).
Netziv (Bereishis 1:27):
In the image of G-d all of nature in its entirety was included with in him. From the moment that it occurred in thought and speech that nature should be that way G-d was called Elokim, i.e. the G-d of Nature. And since all nature was included in man, he was thus in the image of Elokim. But this is only true for the elevated man as he was before the sin. And afterwards male and female He created them. This verse is not saying that gender was different in man from the other species, so this teaches us that they were in fact two creatures as I will explain later. And since the male of the human species is not comparable to the female as it states in Koheles( 7:28) I found one man out of a thousand but not among woman. In other words the elevated man is like one who is in the image of G-d and that is one man out of a thousand. In contrast amongst women, they are like the second man who has the name of man but not the spiritual level.
Igros Moshe, Orach Chaim IV #49
Regarding the distinguished (Jewish) ladies who are fighting along with women of the nations of the world in their (social) movement. These (Jewish) ladies are observant of Torah and want to bring their fight to matters of relevance to Jewish law. Some (of these ladies) pray with tallaisim and so on. They seek my view in this matter and how the rabbi of the shul should handle the matter.
Firstly, you must know that it is an essential matter of faith in our Torah that the written and oral Torah was given by The Holy One Himself at Mount Sinai through Moshe Rabbanu, o”h. It is impossible to change even one point (of the Torah) whether to be more strict or to be more lenient. But we were commanded that when there is a time to establish precautionary measures, it is incumbent on the Sanhedrin and the sages of the Torah to do so, by prohibiting certain things. They also may obligate others. They (the sages) must make it very clear that these are rabbinical obligations. Since our dispersion to foreign lands, we lack the power (to make such enactments). However, the wise men of every region (have the power) to make enactments only for their region and only for a short time.
In view of this, the exemption of women from positive time bound commandments is a (decree) of the Torah. Also, the Rabbis never obligated women (in these commandments) since there is no reason to do so. Indeed, there is a reason to exempt women from these commandments specifically for the reasons that the Torah exempts them.
And besides the reasons for the Torah which are unknown to regular people and to the great scholars, and we are required to believe that there are great reasons of Hashem who gave the Torah, (besides this), there are (non-ultimate) reasons revealed to everyone. (In the matter of the exemption of women from positive time bound mitzvahs) the average woman is not wealthy and has responsibility to raise sons and daughters. This (task) is most important work for Hashem and His Torah and so Hashem made each species so that the woman should raise the offspring. Humans are no exception. The nature of women enables them to raise children. Along those lines, it (the burden) was made easier on the women by not requiring them to learn Torah and to perform positive time bound mitzvahs.
(However) even if the order of the world were to change and all women were wealthy all the time and it were possible to give over the children to men and women (to raise them as is done) in our country, the Torah’s law cannot change and neither can that of the Rabbis. It is useless to fight this. Even with the agreement of the entire world, there is no power to change (the Torah) one iota. The women who stubbornly wage war to make such changes are committing heresy.
The Rambam, in chapter three, law number eight, of the Laws on Repentance, says the following: “Three (people) are called heretics: The one who denies even one word spoken by Moshe Rabbainu, the one who denies the explanation of the oral Torah, and the one who switches one word (of Torah) for another. These are heretics and their judgment shall be a forfeiture of their place in the next world.” According to the words of the Rambam, to say that the Creator switches around commandments and all the more so that men can switch around the commandments — is to say that the Torah is not eternal. And the whole reason (it is called heresy) is that they are rebelling against many verses which teach us of the eternity of the Torah, and so writes the Kesef Mishnah.
Women are permitted to perform (certain) commandments for which they are not obligated and receive divine reward for such performance. And also according to the view of Tosfos, (women) are permitted to make a blessing (on such commandments) as is our custom. (It is our custom also for women to be permitted) to fulfill the commandments of shofar and luluv and to make blessings (on these). Therefore, concerning tzitzis, a woman who wants can dress in a garment not designed for men, as long as this garment has four corners to it, and attach tzitzis to fulfill this commandment.
Concerning the wearing of tfellin, Tosfos writes in Eruvin 96, divray hamaskil: myachal, that (this commandment) should not be performed (by women). Tfellin requires tremendous care to keep the body in (halachic) cleanliness and to focus one’s attention. For this reason even men who are obligated in tfellin limit their wearing (of tfellin) from all day to during morning prayers. The Rema holds similarly (Choshen Mishpat, 98:3). Targum Yonason, on the verse: “There should not be a man’s clothing on a woman” (holds) that (women should not wear) tzitzis or tfellin since they are garments of men. Tosfos does not believe there to be such a Targum Yonason. This (performance of non-obligatory commandments by a woman) applies only if her soul yearns to perform the commandment even though she is not commanded. (It is another matter) if her intention is to protest against the Holy One and His Torah. Such a posture is not congruent with the performance of a commandment. Indeed, it is a forbidden act and an act of apostasy. Since (such a woman) is trying to amend Torah law.
You should know that all of this (the exemption of women from positive time bound commandments) is not because women are on a lower level of holiness than are men. While obligation in commandments results strictly from one’s having holiness, men and women, in that sense, are equal in holiness. All the verses in the Torah regarding holiness refer also to women. (This applies from) the beginning (with) the arrangement to receive the Torah (at Sinai). “You’ll be to me a treasure and you’ll be to me a holy nation.” Exodus 19:6. (The subject of this verse is all of the nation of Israel) as it says “house of Jacob” in referring to the women and “tell to the house of Israel” in referring to the men. Exodus 19:3.
(The references to men and women of all verses regarding holiness extends also after Sinai with) “You’ll be for me a people of holiness,” parshas Mishpatim, “you’ll be holy,” parshas Shimini, “holy you’ll be and you’ll be holy,” parshas Kedoshim, and “and a nation of holy people you are to Hashem” parshas Re’eh. Women also (as well as men) are referred to in every mention of holiness.
Therefore women also include in their blessings the words “you have sanctified us with your commandments.” (Women do this) even when performing commandments for which they are not obligated. (The exclusion of women from positive time bound commandments) is a leniency made by Hashem for his own reasons and not because of any diminution (regarding the women) Heaven forbid. We explained this earlier.
And concerning the obligations between husband and wife, a husband is obligated to treat his wife with respect and a wife is obligated to treat her husband with respect. (Furthermore) many women were prophetesses and subject to the same laws concerning prophets as were the men (prophets). In many matters, women were praised more than the men by the (written) Torah and by the Rabbis. There is no denigration in their (women’s) respect in their exemption from the learning of Torah and positive time-bound commandments. There is no reason to have any gripes.
The distinguished rabbi (of the congregation in question) should explain this every time and be strong and firm in his knowledge that this is all a matter of the Torah and he should correct these women. And after all this if (these women) still stand in their incorrect and stubborn view, (the rabbi) should not allow a single change in the holy customs of Israel.
I end with a blessing for true peace and a good writing and sealing for a good year for the distinguished rabbi and to all that is his, to the whole holy congregation, the men, the women, and the children.
In the word איש and אשה. [man and a female man – Editor, Isaac Levy] lay the guarantee for the equality in rank and mutually complementing calling of Man and Woman. As long as man and woman were איש and אשה. there was no need for man to be emancipated from woman nor woman from man, neither could make the other into a slave nor yet into a god or goddess. The first who altered this designation – as indeed our sages remark, in no other language are man and woman designated by words coming from the same root and so regarded from the same trend of thought – brought it about that one man would yoke his woman to the plough while the other would throw himself at her feet.
R’ Samson Raphael Hirsch
Genesis 11 :58“The change from singular to plural, which we have tried to reproduce in our translation of this first mention of man and woman in the story of the creation, already indicates the full equality of status, nay, the inner unity between man and woman in the conception and the destiny of “man formed in the image of God.” This term embraces both sexes. Only man and woman together make up the idea of “man”, and God created both of them alike without intermediary, and with the same conscious effort of will power.”
R’ Samson Raphael Hirsch
Judaism Eternal II, p. 51“The foremost distinguishing characteristic bestowed upon
man is his Divine image, his tzelem Elohim, which denotes
particular qualitative endowments, such as a moral sense, free
will, and intellect. Man partakes of these attributes within
human limitations, while God’s representation of these qualities
is absolute. Maimonides embodied man’s likeness to God pri-
marily in terms of his intellect (Guide 1: 1). This Divine gift was
given to both men and women. “And God created man with His
image. In the image of God, He created him; male and female
He created them” (Gen. 1:27).7 In their spiritual natures, they
were equally worthy.”R. Joseph B. Soloveitchik
Man of Faith in the Modern World, p. 84Q. Why Don’t Girls Wear Yarmulkas?
A. Let me ask you: Why do men wear yarmulkes? The answer is because Hakadosh Baruch Hu declared, “Atem tehiyu Ii mamleches kohanim ve’goy kadosh,” the Jewish people is to be a nation of exalted Kohanim. As we are well aware, a cap was among the four begadim that the Kohanim were required to wear; it was called a para hamigvaos. It is for this reason that we, too, wear yarmulkes and hats on our heads – to remind ourselves that we are a nation of Kohanim. In ancient times, it wasn’t necessary to wear a yarmulke, for little time had elapsed since Hashem had uttered His eternal declaration. Each and every Jew identified fully with this concept and viewed himself as a Kohen. But as the generations progressed and hundreds of years passed by, there were some Jews that began to forget their status as Kohanim. On account of this, Jews began to place yarmulkes on their heads as reminders. In the morning, we recite the berachah “Oter Yisrael be’tifarah,” thanking Hashem for crowning us with splendor. This berachah refers to the head coverings worn by Jewish men. Notice that the words tifarah and “para” migvaos share the same root. This is because the yarmulkes and hats that we don each day are meant to be reminders of our status as Kohanim and servants of Hashem! By wearing a yarmulke we show that we are yirei Shamayim and loyal servants of Hakadosh Baruch Hu.
It is important for girls to know that leadership rests in the hands of their husbands. This is a very important lesson! Let us think about this for a moment: As we know, men are commanded to perform mitzvos asei she’haz’man grama, time-bound mitzvos. Women, on the other hand, are not required to perform these mitzvos. What is the reason for this difference? The answer is that women have other important obligations to tend to, which exempt her from these commandments. A woman must know that she is a briah shel chessed, she has been created for the purpose of performing chessed. Being a wife and mother is a very significant role, and it requires her to be selfless and totally dedicated to performing chessed! It takes a woman’s entire effort to succeed in being an efficient mother and wife. Investing her abilities in raising children is very time consuming but is a tremendous zechus for her! The Gemara goes so far as to tell us that the zechus of a woman is greater than the zechus of a man. Why is that? Because on occasion a man will do a certain mitzvah for the sake of kavod, in order to gain prestige. Women, however, don’t have any chance to show off, as they are always in their homes and tending to important things. It is for this reason that the zechus of a woman is greater than that of a man, and it therefore stands to reason that a man has to work much harder in order to be found zocheh in the eyes of Hashem. Now, of course, a woman is considered kadosh, holy; every Jew is a kadosh. But she has a different role than a man, and she must realize that. Don’t try to be an Orthodox feminist and do all of the same things that men do! Your job is to be a kosher Jewish woman who serves Hashem in the way that He intended! You must get married, have children, and raise them in the derech haTorah that they should grow to be decent frum Jews! What a tremendous accomplishment that would be! If you do this, you will one day sit on a golden throne in Gan Eden and reap a reward that is no less than any man! Just do it the way a woman is supposed to do it, that’s all. Just remember: A man puts on a yarmulke or a hat in order to resemble a Kohen who served Hashem in the Beis Hamikdash. A woman also has a beis hamikdash – her home. In that beis hamikdash, she needn’t wear a yarmulke – her snood is good enough! This is a woman’s role in mamleches kohanim, and it is Hakadosh Baruch Hu’s assurance that if a woman serves Him like she is supposed to, she will receive as great a share in Olam Haba as any man.
Rabbi Avigdor Miller Speaks, pp. 271-3
על מה שפירש רש”י שאשה שפחה לבעלה כעבד
]ועיין ברש”י [מנחות מג:] שפירש בפירוש ראשון על הקושיא היינו אשה, דאשה נמי שפחה לבעלה כעבד לרבו. ולולא דמסתפינא הייתי אומר שצריך למחקו דח”ו לרש”י לומר דברי הבל כזה, דמן התורה הא ליכא שום שעבוד על האשה לבעלה חוץ מתשמיש, ולענין תשמיש הוא משועבד לה יותר דהא עליו איכא גם איסור לאו, ורבנן שתיקנו שמעשה ידיה לבעלה הא כנגד זה חייב במזונות ואינה מחוייבת לעשות רק עניני הבית ולא עבודת שדה ומעט עשיה בצמר שהיא מלאכה קלה ממלאכות שדרכן של בנות העיר בזה, עיין בש”ע אהע”ז ריש סיי פ,’ והמזונות מחוייב שלא לגרוע מכפי דרך משפחתה ודרך משפחתו ובכל אופן לא פחות מכפי שהוא אוכל, וכן שמחוייב בכסות לפי מנהג בנות העיר ולפי דרך המשפחות שלו ושלה דעולה עמו ואינה יורדת עמו ומחוייב לכבדה ואינו יכול לילך מביתו בלא רשותה רק למלאכתו הידוע לה, והבעל אדרבה מחוייב לעשות כל המלאכות שצריך האדם לפרנסה כלשון שתיקנו לכתוב בכתובה, ואף להשכיר עצמו סברי התוסי בשם רי אליהו בכתובות דף ס”ג ד”ה באומר שהוא מחוייב, ונמצא שאדרבה הוא יותר עבד לה מכפי שהיא שפחתו
Who Leads?
“This will-subordination of the wife to the husband is a necessary condition of the unity which man and wife should form together. The subordination cannot be the other way about, since the man as zachar has to carry forward the divine and human messages which through every marriage are to be a living force in the household, and to which the husband and wife are in union to devote their forces. Just as the first command of God though addressed to the man was given through him for the woman as well, just as in consequence Adam should not have thrown over the command of God for the sake of Eve but Eve ought to have subjected her desire to the will of God as expressed to her though Adam, so thenceforward the husband was to be responsible for the task imposed upon man by God and to carry it out in his marriage and household.”
R’ Samson Raphael Hirsch, Judaism Eternal, vol. II, p. 58
Q: If tzitizis and teffillin are so beneficial, why don’t women use them? And what do they have instead?
A: The truth. is women do have it, because when men put tzitzis and tefillin, they’re not putting it on for themselves. That’s absolutely not true. Every father puts on tzitzis and tefllin for all of his children and for his wife, too. There’s no question that tzitzis and tefillin are the property of the Am Yisroel. But, more precisely, the family shares in all the mitzvos. So while he’s putting on tzitzis and tefillin in the shull, let’s say, and his wife is taking care of the children at home, somebody has to remain at home – he couldn’t go to the synagogue if she weren’t home. There’s no question that it’s her tzitzis and her tefillin. That’s the way to understand it. It’s silly otherwise! And when he comes to study Torah in the evening, who will babysit? And, therefore, she has one hundred percent partnership in all that the does.
Q&A: Thursday Nights with Rabbi Miller, pp. 189-190.
“The Gemara asks a question, if a blind man should wear tzitzis on his garment. He has a four corner garment, does he need tzitzis? Because it says uri’isem oso, ‘you should see it’ and a blind man cannot see it. So maybe it’s patur from tzitzis. So the Gemara says, no that’s no reason because sha’ani tzitzis sh’yeshnah b’riah etzel acharim (Menachos 43a) other people should see his tzitzis. So a blind man should wear tzitzis not really for himself, (but) for other people to see. Now that’s a remarkable thing we are hearing now. It means the tzitzis that you are wearing are not only for you to see, it’s for me to see too. So let’s say a woman thinks I’m not wearing tzitzis so it doesn’t apply. No, it applies to her too. As she sees her boys going around with tzitzis she should see the tzitzis uri’isem oso, you should see the tzitzis uzachartem, ‘you should remember’. And oso doesn’t mean only tzitzis, oso means you see Hashem when you see the tzitzis.”
R’ Avigdor Miller, Lecture, “Forever and Ever”, #952
R’ Kook on Shelo Asani Ishah
“There are two kinds of souls. Those that make an imprint on life, on themselves and on existence and those that carry that imprint and cause it to grow. There are those that grow through their undertaking of making an impression on themselves and their world and there are those that grow through inspiration which is received from outside themselves. Man is superior in his yearning to create and impress and therefore recites the blessing “Blessed is He … that He did not make me a woman.
“Man however has the distinct disadvantage of being limited to the narrow limitations of his spiritual and physical makeup, which can lead him astray from G-ds ultimate plan. Woman is superior by virtue of her receptivity. This superiority allows her to be impressed and inspired by the all encompassing bounty which G-d created in this world. She therefore recites the blessing “Blessed is He … who has made me according to His will. She can aspire to fulfill G-ds will without turning astray.” (Rabbi A.Y. Kook, Olas Rayah, pps 71-72)
Translation from R’ Yaakov Haber’s TorahLab
“Step down a step to marry a wife (Yevomos 63a) as follows: “It means it’s advisable that your wife should always look up to you.” That’s why Hakodosh Boruch Hu made women shorter than men, that’s the truth. Now, in order that your wife should look up to you, you have to be superior to your wife. Suppose your wife comes from a big, aristocratic family, and you’re from a family of nobodies, it’s going to haunt you all your life; she might bring it up too. Therefore it’s better to marry somebody who is less aristocratic.”
Thursday Nights with Rabbi Miller, Vol. 2, p. 336, tape #491.
Woman is freed from a number of positive commands the observance of which depends on a certain time of the day or season of the year. The Jewish man thanks the Lord for having a much greater platform of duties. But woman has an excellent argument. She is willing to recognize the larger quantity of her husband’s obligations. Her major duties have to do with the spirit of the home and the education of the children which are decisive for the welfare of the family and the future of the nation. What she loses in quantity, she more than regains in quality. It is therefore that with a smile on her lips and deep satisfaction in her heart, she blesses the Lord, “Who has made me according His will.”
Rabbi Leo Jung , Between Man and Man p. 22