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mbachur: Wolfish, squeak and the venerable CharlieHall still swing by.
Juno was liked since it was originally a pure email only service that you could dial in directly to Juno’s servers with your modem, and there was no other internet access.
DaMoshe, most Chasiduses (other than Chanad) are pretty similar to each other. Give or take certain dress or minor minhagim differences.
Gentlemen, here are the missing comments:
Anyone old enough to remember when NYC had trolleys?
Did you have a rotary dial phone in regular use during your youth?
Did you have a pen pal that you communicated with via postal mail?
Do you remember paper food stamps?
Do you remember when calling out of state cost 25 cents a minute and calling Israel cost $3+ a minute? (Still in the early and mid ’90s.)
Do you remember the nuclear threat from the Soviet Union?
Do you remember the G & Sons store in Brooklyn or Alexander’s in Kings Plaza?
Did you ever use CompuServe, Usenet, IRC or Gopher?
Do you remember when pizza and the subway cost a dollar?
Do you remember using tokens when driving through the toll booths?
Do you remember when very few people knew about the Internet and very few people had a cellphone (or “car phone”)?
ubiq: The chilik being that in your Yeshiva Olomeinu was considered to be a divrei chol, whereas by Yseribus it was deemed a divrei kodesh.
/bracing
We should struggle to fulfill Hashem’s commandments for us even if we were to get no Gan Eden at all.
Yseribus: At least you’re not old enough to remember when the boys and girls used to dance together in the Young Israel social halls.
How ’bout we all guess each other’s ages.
Syag is 100% correct My chavrusa learns with me for free. And there’s never been a thought of him being underpaid.
Read the Seforim Hakedoshim.
Shimon: people will still have the same spouses after Techiyas Hameisim.
I’m not aware of a Chasidish community in Passaic.
AAQ, a man will get all his wives back. (Non-Jews aren’t coming back.)
Reb Eliezer, the same thing that Yaakov Avinu will do regarding Rochel Imeinu and Leah Imeinu.
Reb Eliezer, the same thing that Yaakov Avinu will do regarding Rochel Imeinu and Leah Imeinu.
Philosopher: Do you have a source that the husband and wife relationship is broken in Olam Habo? Because we know that the relationship remains active even after Techiyas Hameisim.
“that takes no breaks for yom tov, weddings, or clock change.”
Not necessarily. Many Daf Yomi Shiurim do take breaks for Yom Tov, etc. And catch up afterwards. And some people, individually, take off from the Shiur for chasuna, simchas, work and other family or organizational events.
Other choices:
Manchester, England
London, England
The Samsung and Motorola flip phones are fully functional Android smartphones. No different than their regular Android phones.
Who is gonna cook the food and do the laundry after Moshiach?
Why are people these days too “weak” to fast and instead seek to replace it with tzedaka?
In the entire Chicago their are only three such groceries?
TLIK: “I wonder the source of your Torah. Firstly, tell me where it says to give petch? It is not included among the 613 Mitzvos, not according to the Rambam, Ramban, Sefer Hachinuch, and Shulchan Aruch does not give any such mitzvah.”
Is this pasuk missing from your Tanach (Mishlei 13:24)?: חוֹשֵֹ֣ךְ שִׁ֖בְטוֹ שׂוֹנֵ֣א בְנ֑וֹ וְ֜אֹהֲב֗וֹ שִֽׁחֲר֥וֹ מוּסָֽר:
Is your Shulchan Aruch missing Orach Chayim 551:18? The Shulchan Aruch makes a special point to say not to hit children during “the three weeks” between the 17th of Tammuz and Tisha Bi’Av. This makes clear that parents and teachers, when appropriately hitting the rest of the year, is to be for the purpose of education. The Shulchan Aruch says not to hit like an enemy nor to hit cruelly; the adult should hit the child with a small strap (Yorah Daya 245:10). Pischai Tshuva on this expands further on how to hit a child.
Ashkenazim do permit hitting a child till the age of twenty two. However several complex issues enter the question after the child is bar/bas mitzva [Yora Daya 240:19-20, Rama, Pischay Tshuva and Birchay Yosef and Rambam Dayos]. Hitting a child over bar/bas mitzva would be a possible option only if it is for the pure sake of chinuch. The parent must make an objective evaluation of the child’s nature. The hitting is not allowed if the child is married.
Many flip phones have a fully functional and unfiltered web browser. As well as numerous other apps that can access any number of sites and services.
Yes, they must be filtered. And have various inappropriate apps permanently disabled.
Once that is done, is would be tagged as kosher.
You can generically teach children that other Yidden have varying minhagim on different points in Yiddishkeit. You needn’t get granular by specifying and teaching customs that aren’t your own.
“Then they should have put out a kol korei that all nice shaitels from the last 20 years should be thrown out.”
Five major poskim issued a psak a few short years ago forbidding any natural-hair sheitlach:
Rav Chaim Meir Halevi Vosner, Rabbi and Head of the Rabbinical Court, Zichron Meir
Rav Sariel Rosenberg, Rabbi and Chief Rabbinical Justice, Bnei Brak
Rav Yehuda Sillman, Rabbi and Head of the Rabbinical Court, Bnei Brak
Rav Shimon Baadani, member of the Moetzet Chachmei HaTorah
Rav Moshe Mordechai Karp, Dayan and Posek, Southern Hill, Modiin
K-cup: They claim to be that; but they are far from it. They promote liberal religious ideas under a so-called chareidi or right cover. They repackage MO talking points in more palatable language.
As they say, don’t judge a book by its “cover”.
YO: I know, right? Just like those nasty Jews broke Greek law in the Chanuka story when they learnt Torah against the law. And those nasty Soviet Jews broke the law by having secret synagogues in contravention to the law. Just like those nasty Australian Jews.
Learning about customs, minhagim, hashkafos and/or mesoras other than one’s own is not something properly taught to children, for the many risks you outlined in your OP. As such, such education and becoming familiar with others practices is appropriately left to be learnt once a person is older.
Esav Soneh L’Yaakov.
Why is that so hard (for some) to understand?
It’s run by two liberal Orthodox Jews. One is more religiously leftist than the other. But don’t tell them this. They like to pretend they’re on the right.
The Sefer HaChinuch (Mitzvah 552) writes that, while according to Halacha Kiddushin can be performed with any marginally valuable item, the custom is to utilize a ring. The reason he gives is that it serves as a “constant reminder” to her status.
All the moreso a sheital or hair covering, which is halachicly obligated and thus expected to be found on a married woman’s head must be noticable.
My Torah says to give petch. My Shulchan Aruch paskens to give petch. Both are bfeirush.
Does anyone have a different Torah or Shulchan Aruch??
Rabbi Wallerstein.
Avira, off topic, how and when did you learn Yiddish?
RebDovid, it isn’t 2011 anymore.
Whadya expect when you’re living in the boondoggles?
WB Dr. Hall, for your biannual visit.
Mods, please move this thread to DECAFFEINATED. TY
אם פגע בך מנוול זה משכהו לבית המדרש
The Halacha is that a married woman may give a small amount of her husband’s money to Tzedaka without his knowledge. We can assume that the husband allows her to do so. The size of this donation depends on the financial standing of the household.
However, if the husband specifically said that he does not want her to make any donations, then she can’t give any money to Tzedaka. (Shulchan Aruch 248:4)
Aruch Hashulchan (YD 248: 11, 13) rules that in a society where Bais Din is unable to compel people to give an appropriate amount of Tzedaka, a wife (of someone who gives less than halachicly required) is permitted to be the one to force her husband to give by doing so without his knowledge. However, Aruch Hashulchan emphasizes that this can only be done based on the directive of the local Rav, who determines that according to this person’s wealth we would force him to donate this amount.
Shevet Halevi (Vol.5 132:7) disagrees with this ruling. He references the Halacha (YD 148:1) that even when Bais Din forces a person to give Tzedaka, they may only take his property in his presence, with his knowledge. Surely the wife, even if she is acting on the directive of the Rav, has no more authority than Bais Din.
The Halacha is that a man is obligated to support his wife financially. In exchange, Chazal decreed that whatever money the woman earns belongs to her husband. (However a woman has the option to waive her right to be supported by her husband, in which case she retains whatever she earns.) The question is if the husband does not actually support her, does he nonetheless acquire his wife’s earnings?
The Chazon Ish (EH 70:6) rules that even if the husband supported his wife only at the very beginning of the marriage, he still retains ownership of all her subsequent income. Since he was providing for her when she earned her first paycheck, he acquired that paycheck. When he uses that money to support her, he has provided her needs with his own money. That entitles him to acquire the next paycheck. This cycle repeats itself, causing the husband to perpetually acquire his wife’s income.