Forum Replies Created
-
Posts
-
“But why do you assume that thousands of people saying ??? ???? ??? ???? would be a z’chus for them?”
Saying ?? ???? ??? ???? is a marvelous endeavor. But, the Jewish custom is to say ???? ???? on the yahrzeit. Deviating from that custom because some atheists decided so is not a very good justification. Kaddish on the yahrzeit elevates the neshama of the niftar; Kaddish not on the yahrzeit, even if doesn’t harm the neshama, doesn’t elevate the neshama.
Regarding gentile customs: they do several different things on this day. Sirens, wreaths and flags are a gentile custom. As a sop to the religious and traditional citizens, at some of the ceremonies, an IDF chazzan recites kaddish and (sometimes) Kel Moleh. So even the Jewish customs are changed to one unified, national day of remembrance instead of saying Kaddish on the day the particular soldier was niftar. Is it better than nothing? I cannot say, but the flavor of the whole ritual is goyishe.
daasyochid: “If someone doesn’t know his parents’ yahrtzeit, he says Kaddish on a random day . Wouldn’t you agree that it helps? “
We are not talking about soldiers whose yahrzeit is unknown. On Yom Hazikaron, Kaddish is recited (and not at every ceremony; (there are several throughout the country) for ALL the fallen. This is the “official” policy of the state, which has no basis in halacha or minhag.
The Jewish way of memorializing is a much greater honor to the dead than the “official” Israeli way, which simply imitates gentile customs.
Rav Avigdor Miller zt”l held that Jews must behave patriotically and even display an American flag outside their homes on July 4. I’m guessing that he would have held to show respect to U.S. veterans of previous wars. Without their sacrifice, we might be speaking German (if we’d be alive…)
Israeli Yom Hazikaron: yup, that day when the state honors its dead with gentile ceremonies such as blowing sirens, laying wreaths, placing Israeli flags on the graves of the fallen soldiers. Oh yeah, let’s not forget saying Kaddish on an arbitrary day, not the yahrzeit of the fallen soldier. Maybe it doesn’t hurt the neshama of the niftar (saying Kaddish on the wrong day) but it sure doesn’t help. Saying Tehillim le’iluy nishmasam probably doesn’t hurt, even if it’s not the yahrzeit.
Bottom line: Memorial Day in the U.S. doesn’t conflict with any halachos or Jewish practices. It’s made up by the gentiles, and Jews can and should show respect. Israeli Yom Hazikaron, however, contravenes Jewish practices, so why follow the dictates of a bunch of atheists who decided to create a mass-yahrzeit day? (Same question applies to 5 Iyar too, not just 4 Iyar.) The authentic Jewish way of memorializing neshamos is a benefit to the fallen. The idiotic gentile ceremonies that are conducted here are of no benefit to them. Maybe even causes them distress.
Citing Rabbi Ariel’s opinions when addressing chareidim is pointless, because they (the chareidim) will not forsake the da’as Torah of those that they consider the gedolei hador. To change the attitudes and practices of the chareidim, you have to persuade the gedolei Torah to change their minds. A formidable task at best. Nothing else has the slightest chance of success. You can post your ideas on a chareidi web site until your fingers wear out the keyboard. If the gedolei Torah disagree with you, you are wasting your time.
ZD: you mean to say that Reb Elchonon Wasserman — had he actually seen the state in action after 1948 — might have changed his previously held opinion and supported the state of Israel’s anti-religious stance?
What I meant in my OP was that knowledgeable yirei Hashem rabbonim who subscribed to the idea of zionism at the beginning of the 20th century might have revised or rescinded what said or wrote in 1915 after seeing what, in fact, actually transpired after 1948. Besides, in some cases their words need careful examination exactly what they supported and advocated in the first place.
Avi K: Your #2 is problematic for many reasons. Citing names of rabbonim who were niftar before the establishment of the state is somewhat disingenuous, because no one knows what they would have said had they actually seen the extreme secular nature of the state and the anti-religious stance taken by the state’s representatives and functionaries. Such as the shmad of the sefardi immigrants, the rampant chilul Shabbos that the state encouraged, or trying to draft chareidi girls into the army, to name just a few.
The matter of the rabbonim in your list of RZ rabbis is also something of a non-sequitur. You cite names of rabbonim who do not or did not wield much if any authority in the chareidi world. Now, you can kick and scream and rail against “the chareidim” for not accepting these rabbonim. But, it will not become a rational argument to which a chareidi person will listen. Because, ultimately the issue boils down to “who is a gadol?” The chareidim always publicly proclaimed that they follow the directives of the gedolei Torah. In the recent past, RZ decried and denied the validity of the entire concept of “gedolei Torah.” Remember the “mered ha’kadosh” (an oxymoron if ever there was one) from a few decades past? RZ leaders and politicians took pride in the idea that they do not need to ask rabbis’ opinions on politics and matters of state; rabbis were needed only to answer ritual questions, such as kashrus and saying kaddish. I believe Naftali Bennet has recently announced in public that he still follows this formula. This is part of the reason for the split between the Mercaz Harav community and the (for lack of a better phrase) “mainstream” dati-leumi (the bnei akiva) crowd. Nowadays, some RZ people have realized the contradiction between claiming to be religious and not listening to rabbonim. So, many (but not all) RZ people are now trumpeting “we have our own da’as Torah.” This belated, rearguard decision is probably a positive one for the RZ community. However, you surely cannot expect a typical chareidi person to suddenly abandon the da’as Torah of those who were acknowledged to be gedolei Torah, and decide that the movenment that denied the very concept of gedolei Torah and da’as Torah — is now all of a sudden really the true da’as Torah. Just as a chareidi will have to accept the fact that an RZ person will cite rabbonim that he might not consider to be gedolei Torah, similarly, an RZ person must understand that the tzibbur ha’chareidi is not going to turn their backs on those who have always been considered gedolei Torah who espouse da’as Torah.
Joseph: you weren’t present in the room to hear precisely what Rav Steinman said. In any case, ?? ??? ?? ???? ??. Each case needs its own evaluation. Every case has to be examined individually. It’s impossible to extrapolate from one couple’s situation to another. Let’s say a Sanhedrin executed someone for chilul Shabbos . Does that mean if another case of chilul Shabbos arose a few weeks later, aside from the matter of ??? ??? ??????, theoretically could the second court simply say, well, a few weeks ago the dayanim paskened skilah, so this second guy also should get skilah. That would be foolish wickedness, that no Sanhedrin would ever contemplate. Matters of divorce are no less “dinei nefashos.”
Divorce is bad / unacceptable / shameful, etc. only when it’s someone else’s daughter, granddaughter, sister, niece, etc. who is getting abused, beaten, or neglected. The moment it’s close to home, everyone’s song changes. So, enough pontificating. Every case is it’s own tragedy about which most outsiders do not fully grasp the context and the ramifications. The damage one spouse inflicts on another (generally, but not always the man against the woman) harms the children in a huge and often irreparable way. Often, divorce is a salvation for the abused spouse and children. Urge troubled couples to get quality guidance from frum counselors. Do not tell a battered woman (or man!) to remain in an abusive relationship. No one outside the marriage is in a position to dictate to a suffering spouse how much physical, emotional, financial abuse is “acceptable” or when it’s “too much.”
Note the aveilus observed during the Three Weeks (Bein Hameitzarim). At the end of Masechta Ta’anis, there is about one blat relating the halachos pertaining to Tisha B’av and the “shavua she’chal bo.” Yet in Tur and the Shulchan Aruch, we find many simanim on this topic, extending the availus back to 17th of Tammuz. The GRA writes that the Gedolei u’manhigei Hador at certain times, saw fit to add some chumros. This is due to the influence of the “airev rav,” who have always been present, and exist even today among us although their exact identity is unknown.
Even the chumros in tahara that “women accepted upon themselves,” with all due respect, became halacha pesuka only when the chachmei hador make it a takana. Which is what it is nowadays.
Only on certain matters of minhag, did the chachmei hador say “puk chazi mai dovar (or avid) alma” — “go out and determine what is the prevailing custom.” But, not when it comes to halachos, de’oraisa or even de’rabbonon.
So, Chumros decided upon by the Gedolei Hador are part of halachah today. Whereas chumros dreamed up by (often) bored folks, many of which have various social agendas besides enhancing Torah observance, are not and cannot be included in today’s body of halacha. No one has the authority to make takanos today. On occasion and as needed, the gedolei haposkim of our times have ruled le’hachmir on many matters. It is not our place to try to get into their holy minds and second guess their intentions why they paskened the way they did. If a certain group or community wishes to follow a particular stringency, and their rav/rebbe/poek concurs, so of course, there’s nothing wrong and everything right about it. But beyond that, we need to consult the gedolei poskei halacha how to conduct ourselves.
One might have thought that “Biggest news to occur in the frum world …” is about a recently published new sefer, a new series of shiurim made available to the public, some Torah institution expanding, a new mosad opening, or something similar.
Cookies?
At least change the title of the thread to reflect its true content.
Those insisting that anything less than the prescribed Mi She’beirach evinces a “lack of hakaras hatov,” sound suspiciously like those who insist on “only my hechsher, my rav, my particular chumra(s) are acceptable. Otherwise known as: “my way or the highway.” Those urging for the Mi She’beirach sound as intolerant as some of the chareidim some of you criticize!
This argument, like so many others, is totally out of place. To get the chareidi masses “on board,” you are wasting your time and breath posting here or anywhere. What you really need to do is meet with the gedolei Torah that the chareidi tzibbur listens to, and PERSUADE THEM that you and your ideology are correct. When you do (not very likely, but you can try), the multitude of chareidim will follow their leaders rulings.
Otherwise, you will just have to apply the same explanations and excuses the MO/Dati Leumi folks use to answer various chareidi objections to some stuff that they do (or don’t do): you have your rav and your da’as Torah; I have my rav and my (actually my rav’s) da’as Torah. You can’t use that claim yourself while expecting a chareidi person to abandon the rulings of the gedolei Torah that he respects. Just as you claim you do regarding the rulings of your rabbis.
The OP assumes anyone can make up a tefila and every shul in every community should accept it. The Chazon Ish addressed this matter in a letter (appears in Kovetz Igros) when someone asked about designating a fast day for the Holocaust. He answered that small minded men think they are on a level of the earlier generations who were authorized to establish new takanos. If I’m remembering correctly, the Chazon Ish concluded by writing something like silence with regard to such ideas would be the prudent course of action.
The frum oilam in E.Y. differentiates between the soldiers on an individual level and the IDF on the institutional level. While most if not all people ask Hashem in their tefilos to protect all Yidden from harm, which of course, includes soldiers, police officers, etc. Asking Hashem to protect the IDF? That’s going a bit too far. And who knows if it’s such a good thing altogether? We all need Hashem’s chessed and protection, including the soldiers. This is what we ask for, and this is enough.
For the record, only about 1 in 6 soldiers are exposed to danger on an ongoing basis. The rest are “jobniks” who, while (mostly) performing some useful purpose, are not exactly “giving their life on the line every day to protect every Yid,” etc. OK, under current circumstances today maybe it’s a bit more than 1 in 6, but still far from everyone or even most of them. During wartime, C”V, everyone says Tehilim and learns for the hatzola of the Yishuv and Ha’am ha’yosheiv be’Tzion.
This is something for which everyone can and should daven: that Hashem should protect us from danger and from any further tzoros.
Today, all the “traditional” paper-based seforim are also produced by means of technology. Long gone are the days of “movable type,” “printing plates” and even the printing presses that were used in previous decades. Nowadays, every printed book is a file that the computer (the actual printing press) spits out printed on paper. It’s all technology, and has been so for quite a few years.
Moses Mendelsohn might not have “officially” been reform; it might not have even existed before him. Some have even claimed he was Shomer Shabbos. But, he paved the way for the ruination of most of European Jewry. It’s like someone who unlocks the door and turns off the alarm system. So, when the house is vandalized, whose fault is it? The guy who turned off the alarm? He didn’t break in or steal anything. Yes, but he made it possible for OTHERS to do so. Mendelsohn bears responsibility for the destruction wrought by his followers.
Zahavasdad: thanks for the clarification regarding Felix vis a vis Richard.
This tune was composed by Felix Mendelssohn, grandson of Moses Mendelssohn — “Moshe mi’Dessau,” who laid the foundation for the German Reform Movement. Felix’s father Abraham did not circumcise him, and had him baptized as a child (at about the age of 7). Felix married a minister’s daughter.
“Source for said Gra??”
The Gra IS the source!!!
Massive intelligence sharing, much of which is related to counter-terror operations that is best not discussed too much. Extensive cooperation in designing, testing, developing advanced weapons systems,missile detection systems, advanced radar systems. These systems cost billions to develop, and “getting it right” is essential. Some years ago, Israeli pilots were training USAF pilots out in the Arizona desert and elsewhere in the extremely difficult and dangerous low-altitude flying technique they use to avoid enemy radar; something the IAF had developed several decades ago and continues to upgrade as needed.
There are other areas of cooperation in non-military matters, such as alleviating the drought in California by introducing “drip technology” irrigation techniques, and water desalination.
Tiny enough?
To “M”: someone serving in artillery is not asked why is not also serving in tanks. Someone in amphibious commando (“Shyetet 13”) is not asked why, additionally, he is not a pilot. Everyone has their assigned task. Even the “jobniks” contribute something important, albeit not as “glamorous” or in times of conflict, as dangerous. Everyone here knows there are 5-6 “jobniks” for every combat soldier. Not everyone is a combat soldier. And unless there is a “real” war (last time was Yom Kippur 1973), only about 25% or so of the soldiers are actually “exposed to danger.”
The Bnei Torah are serving the nation with their learning. They are contributing mightily to the defense of the Jewish people in Eretz Yisrael. It’s too bad that so many people still don’t understand this. But this does not change the facts. A cadre of people constantly learning Torah is part of the overall defense scheme.
I don’t understand the problem at all. YWN chooses to identify with the Yeshiva World. So, if some Sephardim also choose to do so, what’s the big deal?
Concerning the NK, it is said in the name of the Chazon Ish (it’s possible this is published in the Igros Chazon Ish) something like:
?????? ????? — ?????? ???? ??????? “Their intentions are proper, but their actions are not.”
chareidimolim: this is the oldest trick in the book: trying to outflank and disobey the Gedolei Torah by deciding that “it’s not a halacha question — it’s all politics. Started back with Korach…. Gafni is not a gadol, he’s a politician, so whatever he says or does is not under discussion. You are following the Written and Oral Torah that is even older than 50 years. You are “taking advice” from Rashi, and other meforshim that were written hundreds of years ago, some even more. Rav Elyashiv was among us until just 3 years ago, and his sons and his loyal talmidim many of whom are themselves great Talmidei Chachamim still recall his oral piskei halacha along with what he wrote. There is not the slightest doubt as to what Rav Elyashiv held on this matter. Oh, and while you’re at it, you ought to be disregarding Rav Kook zt”l’s heter mechira on Shmitta, since he wrote that something like 90-100 years ago.
How is the “best [heart/lung/ENT/etc.] doctor” determined? How do we really know? Answer: we — the laymen — don’t. We are not in a position to know. All the heart experts in a given location, between themselves, know who is the biggest expert among them. What the first-year med students say is immaterial; what the taxi drivers in town say is immaterial; what the hardware store owners say is also immaterial. What the other experts say is what counts. The experts know who among them is the biggest expert.
It is similar when trying to quantify gadlus in Torah. The opinion of those not in a position to know simply does not count. The top Torah scholars in every generation all know who among them is the greatest Talmid Chacham, who is understood to be the greatest sage (“gadol”) of the generation. Occasionally there might be more than one gadol, but the method of determining that scholar’s gadlus is the same.
For the record: a psak halacha forbidding ascending the Har HaBayis was issued several times over the past hundred years, signed by all the greatest tzadikkim, rabbonim, poskim of the time. The first one that I know about was issued in the 1920s, and included the signature of the senior Rav Kook. After the Six Day War, the gedolim of the time also publicized their opinion forbidding going onto the Har Habayis. More recently, Rav Elyashiv zt”l constantly publicized his opinion forbidding ascending the Har Habayis.
As a sort of follow up to Jerusalem reader: clearly, not everyone is coming from the same kind of situation in the States and is not trying to fit into the same societal position in E.Y. Hence, a newly married kollel couple without much financial means moving here to learn for a few years is not is the same league as someone who has worked in the U.S., owns a house that can be sold and the funds used toward purchasing an apartment in E.Y. Or, a couple whose kids are grown up, and in some cases not even moving with their parents, is not facing the same situation as a younger family with school age children. So, “this one is not like that one, and that one is not like this one.” (Begin. of Bava Kama). Similarly, if one subscribes to the notion that “Israel is (good) for every Jew,” etc., they are looking at things differently than someone who thinks “Eretz Yisroel is marvelous; the State somewhat less….,” and it doesn’t necessarily work out for every Jew. Bottom line: it works for some but not for all, and people should accept that reality.
Do a great deal (and I mean great deal) of research before making any moves. Talk to as many people as possible. People who live here, AND people who moved back to the U.S. specifically about WHY they moved back. The Israeli govt. admits 6 out of 10 immigrants from North America leave after 5 years. The main wage earner in the family (who probably won’t be earning a great wage over here) should ideally come over and check out the work situation in his/her field. In general, it’s smart to come with at least some money (remember the “small fortune in Israel” joke?). Even more ideally, the family should, if possible, come for a period of time, say during summer vacation to “try things out.” Although this won’t give you an opportunity to test drive the biggest variable and question mark of all — the schools.
DO LOTS OF RESEARCH ON SCHOOLS. If your kids are nearing pre-teen or later, well, you’d better think it through very carefully if you want to risk moving here. Very many kids from good homes, children of parents who were moser nefesh for yiddishkeit to be frum, end up in the streets or worse. Except perhaps for the chassidishe educational institutions, the schools are generally ruthless and merciless when it comes to a kid who doesn’t fit exactly into the “accepted” mold. If I sound like someone who has some first-hand, bitter, personal knowledge and experience in this, it’s because I do. Many American families succeed here, but there are many who don’t. Do your homework first.
Depending on what period they arrived, most European Jews had to come through legal channels. Families were often separated for years until arrangements could be made for everyone to get to the U.S. And today, it’s no secret anymore what the State Dept. did and did not do before and during the Holocaust. But in general, the concept is and was that the U.S. was build by immigrants.
There are however, some mitigating circumstances nowadays. The border with Mexico is practically a fiction, a border only in name. As others have already remarked, there are many spots where people can and do just walk or swim over. The federal govt. has got to take control of the border. This also has national security ramifications as well, e.g., terrorism, chas ve’shalom. Exactly how to do this is not simple. A wall for instance can be easily circumvented by digging tunnels — something the smugglers are already doing. Seismic detection monitors could be deployed along the border, although this is probably horrendously expensive. Most likely a combination of air, land, and underground surveillance and detection systems will be needed, along with a seriously upgraded border patrol.
There is another angle concerning the illegals from Mexico. In certain locales, they are coming to the local and state governments demanding Spanish language services, road signs, and in some places parallel Spanish language classrooms in the public schools! True, lately some of these outrageous demands have abated, but it’s very often on people’s minds. Some Latino leaders in the U.S. (legal or otherwise) have even declared publicly that this is a way to “reconquer” land that used to be Mexican territory…. One Latino activist was asked why he insists so much on retaining Spanish, replied, “well, national pride, you know!” National pride??!! Spanish national pride is south of the border! In the U.S. of A, we are Americans who speak English! At home, church, the community center, at Cinco de Mayo celebrations, fine, speak Spanish. But at work, in the schools, on the highways — it’s America where English is spoken. BTW, with the Yidden who immigrated to the U.S. it was the same. They maintained Yiddish at home, in shul, sometimes in schools, etc. But everyone learned (or at least tried to learn) English. So the grandparents spoke with an accent, and the kids sounded American. I am not advocating being “a Jew in your home and a man in the street” kind of thing. Cultural identity is very important, particularly for Jews. But it’s important not to allow a gigantic sub-culture that excludes speaking English and much of the American way of life to develop. Maybe it’s already too late. But taking control of the borders would be a huge step in stemming the uncontrolled influx of many who resist becoming Americanized. Bottom line: yes to LEGAL immigration.
While it was probably wrong to hunt just for sport, he actually did receive a permit from the relevant authorities, so no one has any real basis to object, aside from some absurd emotional attachment — real or imagined — to a lion (!). At the same time, unspeakable atrocities are being committed against human beings throughout the middle east by ISIS, etc., over a million Syrian civilians have been rendered homeless, not to mention kidnappings etc. by Boka Harum in Africa. The headline question here was is the outrage justified? Not if comes in place of indignation against crimes perpetrated against humans! If all we are hearing is the outrage for killing a lion, but not a peep about human suffering, well, it’s totally out of place. A classic example of misplaced priorities.
takah: I’m pleased to hear that you have experienced success, and I was not demeaning that success. Halevai veiter bey alle yidden. I merely meant that before deciding to lower your tuition bills by moving to E.Y,, a U.S. family had better do their homework, research where they want to live, and which schools they want to send their kids to. The problem is more acute when moving here with teens or pre-teens. Those years are extremely difficult under the best of circumstances, and for many, a new life and environment in E.Y. makes it that much harder. I’ve heard so many horror stories about kids from really good families, families in which the parents were moser-nefesh for Torah and mitzvos, where their children were somehow considered “not suitable” for this or that institution, and ended up on the streets falling into the most horrifying and debased existence. I also agree that benefiting from lower tuition is surely a legitimate benefit. People should just make sure (as much as possible) what they are facing once they get here.
It’s takahmamash a very good idea to do extensive homework before moving to E.Y. because of the high tuition costs in the U.S. I’ve been living here for over 30 years, so I have some knowledge of what I speak. The rule “you get what you pay for” is fully operable in this case. There are numerous sub-standard schools, principals, teachers in schools belonging to all the various streams. Everyone has heard stories about families immigrating and their kids never fully integrating and ending up on the streets …. And please don’t pull the “better on the streets of E.Y. than in the U.S.” nonsense. The streets here are just as bad. I won’t elaborate further on this forum. Just remember that “caveat emptor” applies to Israeli schools just like to anything else.
????? ?? ?’, ???? ??? ??? ????? ???? ????? ????? ??? ?? ???? ??????? ??? ???? ??? ???? ?????? ????? ??????, ???’, ???”?. ?????”? ???? ?????? ????? ??????, ???”? ??????? ????? ???? ???????? ??? ??? ??????? ??? ?????? ???? ??? ????? ?? ?? ?? ?????? ??? ?????. ????”? ?????? ?????? ????? ??? ??. ??? ???: ??? ?????? ???? ????? ??? ?? ??? ????? ??? ??? ???: ??? ???? ?????? ????? ??????,
Even if you want to “entitle everyone to their own opinion” (which is often questionable), why does a chareidi website not espouse the daas Torah outlook? For the record, the opinion of the Gedolei Torah is that we don’t have to “be thankful” to reshoim even for something “good” that they might have done. Generally, the evil and destruction they have perpetrated outweighs anything good they might have done. The Brisker Rav told people that saying the truth (about what the reshoim are doing in E.Y.) is permitted and doesn’t constitute “dibas ha’aretz.” And 147, what exactly changed “overnight” on the 5th of Iyar? Zero changed on that day, except (according to the words of the Chazon Ish reported by some) “the day Hordus (Herod) seized control of the country.” You are commemorating the outbreak of a war that has not ended to this day. It would make more sense to celebrate the day they signed an armistice with the Arab states in 1949. But 5th of Iyar? And before you sing the praises of the reshoim whom you think provided a “safe haven” for the wretched Jews of Europe, don’t forget that “one cow in Palestine (E.Y) was (considered) worth more than all the Jews of Europe.” Jews got into E.Y. despite the zionists, not because of them.
Regarding the weather, the Chafetz Chaim brings a statement from the Ben Ish Chai who says one shouldn’t criticize the weather in E.Y. and that this could be a form of “dibas ha’aretz.”
This allusion to the Chazon Ish having read medical journals or books in his younger years crops up from time to time. My question is: in what language were those books/journals written? It’s hard to imagine there were any Hebrew language medical books at the beginning of the previous century. It’s highly unlikely although I suppose possible that the Chazon Ish read English or German. Medical books in Yiddish? Well, highly unlikely at best. So what sort of books could he have read? I posed this question to a member of the Greinman family a few months ago, and he agreed with my supposition that it was unlikely that the Chazon Ish read any medical books. On the other hand, Rav Gedalia Nadel was extremely close to the Chazon Ish and was in a position to know about this. Maybe Rav Gedalia’s sons know something about this.
Akuperma: Before the establishment of the state, nearly all gedolei Yisroel opposed the idea in the stronger terms possible. Unfortunately their words were not heeded, and the state was established. Now after 67 years of the state, you seem to think that an option exists to turn the clock back to ???? To what? To the British mandate? Perhaps the Ottoman empire? While we’re at it, maybe we should revert back to the byzantines or the romans for that matter? You seem to think that there is a possibility of living under some kind of arab/palenstinian regime. Are you serious? In Eretz Yisroel, only the most lunatic fringe of the neturei karta — all 10 of them . . . . advocate joining up with the palestinians. This wildly irresponsible idea has NEVER been espoused at any time by any gadol ba’Torah. To give support – succor – recognition to murderers??? The very notion that the nation of slaughterers would recognize and spare the chareidishe yidden is beyond absurd. The Eida Chareidis doesn’t advocate such a solution, Satmar does not, Toldos Aharon does not. The only ones who do are the supposed neturei karta-niks from monsey, antwerp, london, etc. who do not live in Eretz Yisroel and who speak only (barely!) for themselves. To sum up: the error of setting up a state in 1948 was a terrible one. But NOW, there’s no turning the clock back, nothing and no one to go back to. No alternative government, nation, or empire. The only thing we CAN do is to spread more Torah more mitzvos, more Torah mosdos, more shuls, mikvaos, more shiurim, more kiruv rechokim. Im yirtzeh Hashem, that will speed the arrival of Moshiach Tzidkeinu be’meheirah be’yameinu!!
nolongersingle: do you have specific information on this? Because I have it on very good authority that that was his opinion.
This may not be well known in the U.S., but the Chazon Ish favored sheitelach over teichelach (scarves).
Some people might have forgotten that the chareidi tzibbur follows the rulings and opinions of the Gedolei Torah shlit”a. All the analyses, the hair-splitting, and the injecting of personal opinions on this forum and elsewhere as to what people should be doing or not doing are basically irrelevant. A certain relative of mine asked me a while back, in all sincerity if I thought that it’s a mitzva or a kiddush Hashem that the boys should serve in the IDF. I told her that what I say is immaterial. Go discuss it with Rav Chaim Kanievsky and Rav Aaron Leib Shteinman, and if you convince them, then it’s fine with me . . . And she said, “yeah, you’re right.” So, all this verbiage about this particular case, or that specific baal teshuva who became frum due to meeting some frum fellow in the army, etc. I’m not doubting for a moment that the facts are true. I’m saying take your evidence, your facts, your anecdotes — to the Gedolei Torah and see what they say about it.
“Just read the debate of the Ramban. I don’t think they got any new material since then.”
There weren’t any fundamentalist protestants in the Ramban’s days. You actually have to speak to them differently than to catholics. One reason is that their attitudes — all of which are sheker ve’kazav anyway — toward the Tanach (“the Bible”) are not the same. One of the first questions I ask in a debate of this sort is what denomination they belong to. Rabbi Singer is superb. If you are for guidance in this field, he is definitely worth listening to.
As someone who learned in kollel for 14 years, and still allocates part of my daily schedule to learning (not enough!), I would just tell everyone, just like I told my own kids, ?? ??? ?? ???? ?? ???’. What’s good for this one is not necessarily good for the other. It depends on their situation. We have no idea of a family’s true inner workings. I have heard of cases where the wife might be displaying unmitigated support for her husband’s kollel learning, and it could really be so. But if her parents (“the mechutanim”) disapprove, there is a way to drop subtle and not so subtle remarks about wishing “your husband would do something already with his life,” etc. Ve’die le’chakimin be’remizah. After a while, the wife might find it difficult to resist such blandishments. This kind of situation unchecked, could and often does lead chas ve’shalom to serious problems down the road.
Bottom line, and this is the thrust of my posting: ASK SHEILOS!! ASK YOUR RAV/ROSH YESHIVA/MASHGIACH, someone who knows you and your family situation what you should do.
Our people are guests in the United States. Common sense if not halachah dictates that one publicly evince respect for the president and the presidency. Even if you disagree with his politics, even if his rule is not considered “malchus,” and even if he really did put his feet up on the desk. He is the president for the next 2 years or so, and he holds considerable power and influence in his hands.
What new year? You are looking for hidden meanings based on gematriya for Pope Gregory’s calendar?
I’m chiming in here in the middle of a long running discussion, so I don’t know if this has already been mentioned. I heard in a va’ad given by the late Lakewood mashgiach Reb Nosson Wachtfogel zt”l (this is going back about 36 years or so) that the Rishonim sanctified (“mekadesh”) Yiddish in a manner similar to what the Chachmei HaTorah did with Aramaic at the beginning of the Bayis Sheni era. The va’ad was of course given in Yiddish. The mashgiach zt”l’s attitude toward English was well known. Although he spoke it fluently, he used to refer to it as “Goyish.” As well it really is.
Rav Avigdor Miller zt”l’s attitude toward Yiddish is likewise well known, and I think this has already been mentioned by other posters. I did hear him (on a taped shiur) say that Yiddish is surely worth preserving. But only if it makes sense in the context of your particular family. If the parents don’t speak it, but are adamant that their children will, and that they should learn in Yiddish speaking schools, well, they could be asking for unnecessary problems. I think Rabbi Miller gave an example when beginning to teach an English speaking child Chumash, and the child encounters the first passuk in the Torah: “Bereishis bara Elokim es ha’shomayim ve’es ha’aretz.” And the rebbe “teiches” it: “In onheib hot de Eibishter ba’shaffen die himmel un die erd.” So the child doesn’t understand the original or the translation! So what have we achieved. This is often a recipe for future educational disasters, r”l.
The matter of Ivrit is a bit complicated. While it’s true that it’s largely based upon Lashon Hakodesh, it most definitely is NOT. You can refer to the machlokes between the Rambam and the Ramban (mentioned in the Ramban’s commentary to Parashas Ki Sisa) as to why Lashon Hakodesh indeed has that appellation. It’s pretty clear that according to both opinions Ivrit doesn’t qualify.
A hundred years ago, the matter of Ivrit vs. Yiddish was a major source of contention, primarily in Eretz Yisrael. Since at that time, Ivrit was being used as a means of tearing Jews away from Yiddishkeit, it’s undsrstandable why the Gedolei Yerushalayim fought tooth and nail against Ivrit.
Having said that, it’s worth realizing that except for some Chassidic groups and some Yerushalmi kellilos, the vast majority of chareidim in Eretz Yisrael today speak Ivrit at home, in yeshiva/kollel/BY, etc. This seems to be primarily the outcome of the Chazon Ish’s decision to go with Ivrit in the Yishuv HaChadash communities (i.e., everyone except the Yerushalmi “Yishuv HaYashan” who still hold strongly to Yiddish).
I suppose we could sum it up by saying that if you’re Ashkenazi and Yiddish is possible and practical, it’s worth making the effort to preserve it. It is a barrier against the deluge of secular “culture” that now inundates us all more than ever before. If it will lead to obsssivity, neurotic children in school, difficulties in shalom bayis, or who knows what else, it’s not an issue. English and/or Ivrit are acceptable without any guilt trips or feelings of inferiority. Serving Hashem is what counts. There’s not the slightest problem if you are more comfortable doing it in a language other than Yiddish.