ujm

ubiq, others have above amply addressed your point about business honesty, but even putting that quote from the MO rabbi aside, how could you possibly say the rabbi was right and advocate that Avira return to the sin-agogue where the “rabbi” presides over a crowded mixed mingling and hand shaking by his constituents during a “kiddush” — and when questioned about this abominable situation tells his teenage mispallel (Avira) that he should be wary of being “extreme” and that he’s “going through a phase”?

The teenager was correct and the rabbi dead wrong; there’s nothing extreme or going through a phase when questioning the wrongfulness of not adhering to shomer negia, tznius and mixed gender socializing during a shul kiddush.

“RebDovidFunDerHeights” came here expecting some third-rate neanderthal responses in poor English that he would respond to with sophistry using the Queen’s English, looking like an MO white knight on horseback swatting away those silly yeshivishe cavemen who came across sounding like they failed third grade and can’t put together a logical response.

Then Avira came swinging with his double-barreled shotgun outlining all the MO failings and explaining himself quite well. It scared “DerHeights” so much he staggered away limping before he could mouth two coherent words in response to the real truths he either wasn’t expecting or was hoping would never see daylight.

Yseribus: Every book you’ve seen says you’re obligated to love your neighbor, too. Vi shteit Al Pi Din that you need to love your wife more than your friends?

Rabbosai, ich vil beiten mechila fun der gantze oilem for anything I might have done or actually did or even if it was perceived by anyone that I did or said anything inappropriate or offensive.

Bitte zats mir moichel, please.

Here is the thread with the beginning of this discussion (in case any future readers care to read it):

Is the frum “business/economic model” sustainable?

Where is the chiyuv mentioned?

New he’s the Chief Rabbi of Afghanistan.

He already lived under Taliban rule between 1996 and 2001.

Benignuman: Would you agree that people in their 20s, 30s, 40s and 50s who recovered from COVID-19 would wisely choose to not vaccinate, based upon their natural immunity (that’s better than what vaccines provide)?

benignuman: Thank you for accepting my retort regarding your point about Polio.

” I think that the best way to decrease death is to have every person–who does not already have natural immunity–get the vaccine.”

Thank you for accepting my point about those who recovered from COVID-19 don’t need the vaccine. And that the Biden Administration pushing the vaccine for those who recovered from COVID-19 is a political, not medical, decision.

Welcome to the 21st century left-wing progressive dictatorship. Where voicing the wrong thoughts will land you in a penitentiary colony near you where you’ll be released after a proper reeducation and rehabilitation to correct you prior to reentry into society.

CS: Slovakia was fully aligned with the Nazi killing machine.

We’ve been hearing this question and drumbeat for 60 years. Nothing new here.

The doubters and naysayers keep putting down what works.

CS: It’s a fact that the Nazis killed Jews in retaliation of Stephen Wise’s Nazi boycott.

The fact is that other countries are accepting proof of having previously had COVID-19 as acceptable instead of getting vaccinated, for events that require one or the other.

Biden’s America, for political reasons, is not following that same policy.

ari: Long Covid doesn’t relate to the issue of unvaccinated recovered people vs vaccinated people. Nor to the issue of forcing recovered Covid people to get vaccinated.

What we have established is that vaccinated people often get COVID-19. Whereas people who perviously had COVID-19 rarely get it a second time.

As such, recovered unvaccinated people are much better off than vaccinated people. Nevertheless, for political reasons, they are trying to force vaccinations upon those who have already recovered from COVID-19.

People who had COVID-19 in the past are at least as well off as those who are vaccinated.

Yasher Koach, Reb Eliezer. In honor of the Yahrtzeit I’d like to share this:

Rav Avigdor Miller five days after the petirah of the Satmerer Rav, Rav Yoel Teitelbaum, zatzal, said:

“Actually I must divulge that I began this subject with the intention of saying something about the Satmerer Rav, zichrono l’vracha, because such an event is too big to pass over without some remark. We have to know that the Satmerer Rav represented an old tradition. He was ninety-three years old, which means that he had spent a great part of his life in the old world among the old talmidei chachomim. And therefore, when he came here he brought along with him not American ideas — he brought along the tradition of the Am Yisroel. He represented a continuity of our great past. And not only that, but he was a fighter, and his presence here had a very profound influence on everyone.

And it’s only ויהי אחרי מות משה, after Moshe the eved Hashem passed away, that the people realized who they once had. It’s only after the Satmerer Rav has now passed away that people will realize what they once had but didn’t appreciate.

And therefore this principle that we spoke about tonight, that the great men exert a powerful influence on their generation and that they represent the Shechina, has to be studied by us because we are still alive. We can’t give up and say, “Well, all of the old gedolim have passed away; Rav Aaron zichrono l’vracha, and the old Lubavitcher Rebbe, Rav Yosef Yitzchok are gone.”

When Rav Yosef Yitzchok passed away, I remember the day. It was a dark day and the whole Jewish nation was in mourning — just like we are mourning for the Satmerer Rav zichrono l’vracha. When Rav Aaron Kotler passed away it was a dark day. Oh, the whole Jewish nation was in mourning.

But ויאמר השם אל יהושע משרת משה — And Hashem said to Yehoshua the servant of Moshe, קום — Arise, get up. Because now is the time to start accomplishing big things – because we have to make up for the loss of the Satmerer Rav. And that means first and foremost to utilize the great men that we possess today. Because we still have great men and we should live with them; we should live in their shade and grow as a result of their presence.”
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Q: Even the Litvishe Rabbonim recognize today that the Satmerer Rebbe is a tzadik ha’dor. So why aren’t they also shouting out against certain things the same way the Satmerer Rebbe does?

A: And the answer is that to shout out requires not only conviction but it requires courage as well. And therefore, there are a lot of people who believe in certain principles but they don’t want to put themselves out. They don’t have the level of mesiras nefesh needed to fight for these principles. Look, sometimes it can be quite uncomfortable. Therefore it’s understandable that even people who agree with the Satmerer Rav are not in the mood to expose themselves to public opprobrium.
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Some of the Rav’s memories of the Satmarer Rebbe:

I was once in Williamsburg; by accident I happened to be there. I saw chassidim running so I ran too. People were coming from the mikveh and they were running so I ran too. I knew they’re running to a good place so I followed them. They ran into a big room on Bedford Avenue. It was in a basement and the Satmar Rav was sitting there in the front seat. It was erev Yom Kippur. They were all sitting there and he was talking to them. A glorious opportunity! The Satmar Rav was saying a few words to his mekuravim on erev Yom Kippur. A glorious opportunity to hear from a tzadik hador!
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I was once present in front of the old Satmerer Rov zichrono livracha when he was saying hoshanos. It was four hours he was saying hoshanas! I was watching him. He didn’t make it one, two, three, a hurry up hoshanos. Four hours he was saying hoshanas; walking back and forth saying hoshanas. Four hours! It was pleasure to watch. Everybody was enjoying it.
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There was one time when I was in Williamsburg – the old Satmerer Rav was still alive then. So I went in to see him because I was going to do something, a job, for him. I was the one who composed the advertisement against the Zionists that was placed in the New York Times – I wrote it for the Satmerer Rav. So I went in to him and he gave me a bracha that I should succeed. And I was up all night writing that article. Over and over again, I worked on it. All night I was up because it was important!