The Mishna Berura states l’hedya that the dinim of mourning do not apply on Lag BaOmer. He then clarifies that regarding haircuts specifically, one should wait until the morning, at which point the svara of miktzas hayom is applied. He does not mention this in regards to music at all. Therefore, assuming one derives his day-to-day halachah from the Mishna Berura (which I sometimes doubt when reading people’s comments on this site), one can listen to music the minute it is Lag BaOmer.

hockster613 you simply must be kidding, I can’t help but hear sarcasm in your tone.

But if you are being serious, then I truly feel pity for you.

But you really must be joking, so I won’t get too worried.

I believe the issue with Tznius amongst today’s youth and adult alike, stems from a more fundamental issue, that people have lost the appreciation as to the point of Tznius, and have lost sight of why living B’Derech Hashem is so important.

Educators and parents nowadays explain away Tznius with reasons such as so as not to be too attractive to the men, or not to be too haughty or involved in your image. Although these are valid points, but they can easily be disregarded legitimately with arguments and perhaps rationalizations.

The Mechanchim should spend time focusing on and stressing the power of the female body and its preciousness, and the power it gives a woman if she wields its power and keeps it special and refined. In the same way a person does not flaunt his precious diamonds in the street, or invite random people off the street into their home, and certainly not the bedrooms, and certainly not the master bathroom, because all of these things would diminish the inherent personal value of the object owned.. The home or the diamond only costs a set monetary price, but the female body is priceless and infinitely more powerful than money. If a woman realizes this deeply and recognizes the power she has by keeping her most valuable possession to herself, there is no doubt that she will instinctively dress in a more refined, Tzniusdik fashion, the degree of which will only increase as time goes on, and the struggle will only become smaller.

Seems to me that l’halacha would be a pretty empty, dull existence without a deep appreciation and incorporation of l’shma. But it’s clear that scores of people tend to be satisfied, or at least settle, for living l’halacha without bothering to build their l’shma first, which makes the l’halacha infinitely more meaningful and significant.

Toi: Why so cynical? Don’t disregard the Gemarah just because you don’t understand the Rabbonim’s response to it. What we need to do is figure out how this all plays together.

What the Gemarah appears to be referring to is a mentality in which a person takes his own measurements of Kavod or of proper, refined attire, and blows it out of proportion to the extent that he views others who don’t follow his protocol as “not as frum”, or as lax in their commitment to Yiddishkeit. Of course, a person has to delineate for himself what he feels is “doing his part” in regards to Kavod and Gadlus HaAdam, but to impose those views on others or ?”? make it as ???? as compliance with Halacha, is going past the red line. Now, a large amount of the Rabbonim have determined that, for a variety of reasons ranging from being distinguished amongst the Goyim, to reasons such as giving a broad definition to what is considered elegant dress. But we should never conclude that someone who does not view it in that way as someone who is compromising Halacha, so long as he maintains elegant dress and continues being a Kiddush Hashem.

more, I’m not sure if we do.. clarification?

In response to all of that which has been written: a person’s bechira, whether to do something which is ??? or ??, is the fulfilment of the Ratzon Hashem, as we see on the third “day” of Bereishis when we say Yismach Hashem B’Maasav in regards to the Briah’s evolving fruits whose bark did not taste like the fruit, where the Midrash tells us that at that point, ?? was brought about into the Briah. So that even though ?? developed, that in itself was a fulfilment of Ratzon Hashem.

Basically, a utilization of bechira is ultimately Hashem’s Ratzon, regardless of whether it is proper or not, so that He will not intervene in that bechira, seeing as doing so He would be acting counter to His Ratzon.

Unless of course, your bechira is acting against a different aspect of His Ratzon, such as the existence of a Tzaddik or whatnot.

Utter Kefira. What you’re basically saying is that Hashem intervenes in man’s free will to make certain things happen. Hashem doesn’t stop you from doing any Aveira you choose to do, that would be limiting bechira.