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Rav Kuk once allowed a shochet to say “Allah hu akbar” while shechting meat for sale to Moslems (this was their precondition). NK also shechts.
Sam, why are you only looking at the extremes? Yeshivat Ponevich flies the flag every Yom haAtzmaut and the National Religious Rabbanit Chana Shachor wrote that the message of “Dayeinu” is that we must thank Hashem for what he has given us even thoug there is more to go (and Rav Tzvi Yehuda said pn many occasions that there is still a long road ahead, as is stted in the Yerushalmi Berachotr 1:1 “the Geula comes slowly in stages”).
As for limud Tora giving the Army zechut to succeed, this is true. However, the Army enables limud Tora to exist (Sanhedrin 49a).If a person is capable of learning at a high level he should be learning. If he has a strong mida of gevura he should be in the Army. The vast majority should do some combination and then work while being koveia itim laTora.
Zeeskeit, it’s not a chumra. It is a chiyuv d’Oraita to thank Hashem for what He has given us.
I know a rav who, when he lived in Toronto, opposed wearing a tallit on the way to shul as he did not want people to think that Toronto was thir home.
Rav Tzvi Yehuda said that if the Defense Minister would declare that everyone or a certain person is needed then it would be mandatory. Until then we need both- and the relationship is symbiotic (Sanhedrin 49a).
However, those learning must really be shteiging. Not hanging around. Not reading newspapers. Not going to chazzanut concerts. Learning three sedarim per day as well mornings on arvi Shabbatot.And have to pass periodic exams. During ben hazemanim they should do some volunteer work, preferably give shiurim to soldiers.
Avi K, hands down. Also the most modest.
Segulot for parnassa work for those who sell them.
HaLeivi, I tried but she told me the price. LOL
Sam2, CSar and Think first, are you saying that a saleswoman cannot be nice to a male customer? Can’t tell him about a sale (or vice versa as he is getting the pleasure of making a sale)? That his sister cannot give him chizuk or vice versa (he is getting pleasure from her getting solace)?
Statistically we are all likely to be descendants of David haMelech.
I don’t know but it is true that he is a first cousin of Lauren Bacall.
Marvafan, the Chesed leAvraham also learns the opposite: that a person who succeeds in EY must be a tzaddik evn if he does not seem so.
Rav Shlomo Zalman also opposed Yom Tov Sheni minyanim in EY but the Chutznikim in Kol Tora did it anyway.
It is even prohibited to leave temporarily for a non-mitzva purpose such as a tiyul (Mishna Berura 531:14).According to the Chesed leAvraham (Maayan 13 Nahar 12)says that if someone is not a tzaddik the Land must vomit him out. Unfortunately, the Sin of the Spies is still with us (Kol haTor 5:2) despite the fact that Israel has one of the streongest economies in the world and half the unemployment rate of the US.
Neither I nor my friends had an eight day Pesach. On Shabbat we ate kitniyot. According to some opinions we could have ate chametz if there were Goyim to give it to us but we did not go that far.
In Yerushalayim there is an American football league made up of yeshiva teams that play on arvei Shabbatot in the summer and motzaei Shabbatot in the winter.
In “All for the Boss” ruchama Shain relates that her father’s mother objected to her mother because her parents could not afford a dowry. Rav Herman got around it by giving her brother $1,000 (a substantial sum in those days) to give to them for the dowry.
Rabbi J. David Bleich discusses it in an article in “Contemporary Halachic Problems” volume 2.
According to Rav Lior in the name of Rav Kuk any Jew who sides with our enemies is from the Erev Rav.
This is a big problem. One should learn with his sechel and daven with his regesh, not the opposite. David HaMelech was punished for calling divrei Tora songs (Sota 35a).
It de[pends on the person’s madreiga. The Rogochover even learned while sitting shiva for his wife because for him it was pikuach nefesh. Even on a somewhat lower level there are somewhat lower level there are people who even bring sefarim to weddings. However, most people need breaks and diversions. I had a rosh kollel who recalled that he had a chevruta who had a nervous breakdown because of over-intensive learning and even after he recovered could barely learn -and then ordered a guy to go to Miron for Lag b’Omer. Even the Chafetz Chaim was ordered to take a year off because his life was in danger.The key is to know oneself (see Mishna Sanhedrin 4:4 that when the Sanhedrin sat every talmid recognized his place – which was according to his level).
Emuna and bitachon are more or less the same. They are the faith that whatever Hashem gives us is for the ultimate good.As with everything else there are many madreigot. Bitachon is action in so far as it gives us the koach to do what we must.However, it does not mean that we can “test” Hashem and do something foolish and unnecessary. The Chazon Ish give as an example standing in the middle of a highway.
Even if it is considered writing (actually there are a number of pixels which the human eye cannot differentiate) It will be erased after you post. See ????? ??? ?????? ?”? ?’ ?? ???? ??? in the name of Rav Shlomo Zalman Auerbach regarding writing on on a blackboard with chalk.However, there are those who disagree (regarding writing on a blackboard (ibid) but maybe a computer screen is easier for the above reason.
Some areas are questionable. The Promised Land extends to the Euphrates and as far north as southern Turkey. However, no one considers them part of EY for settlement today. While some areas are definitely EY there is some connection to Jewish sovereignty. David considered himself to have made yerida when he went to Gat and the first Mishna in Gittin says that Acco was then considered the border.
The segulot for parnassa work for those who sell them.
Pcoz, was he wearing sunglasses? I thought that they (and the pashkevilim writers) are actually radical secularists who are trying to discredit the religious public.
Having a short vacation for the Chagim makes sense but ten weeks per year is exaggerated. I think that they originated in the days when travel times were very long and married men (who often went away to learn) needed time to go home to their families, spend the holidays with them and come back.
The New United Later Lira – NULL.
Chocandpatience, why are they wandering about? They should be in yeshiva/seminary. If they do not have what it takes they should be working.
If the problem is overcrowding the Capitalist solution would be to open more stores. As for the rules of a kehilla,Yitzchokim, they were made by the community council (shiva tuvei ha’ir) who were elected by the taxpayers as they dealt with expenditures(the Maharil has a teshuva on who has the right to vote but I could not find exactly where). If someone did not like a law (generally a tax law) he could appeal to the bet din or the gadol hador (the Rashba has several tax teshuvot). The rav’s job was to pasken shailot.In Hungary he was also the ex officio rosh yeshiva (which was a communal institution) although in Lithuania there was generally a division between the yeshiva and the kehilla.
Four inches is exaggerated. According to Rav Chaim Naeh a tefach is 8 centimeters. According to the Chazon Ish it is 9.6.This works out to either 3.15 or 3.78 inches. Some round the Chazon Ish’s measure to 10 centimeters, which is 3.94 inches.Thus, four inches is erva according to all opinions. As it is very difficult to be exacting it is probabaly best to round down to three inches.
EY and Avhaben, the Shulchan Aruch says (OC 75:1) that a tefach in a place that it is the way of women to cover is erva. The Rema brings down that there are those who say that less than a tefach by a woman not his wife is erva. The Mishna Berura says (seif katan 7)some say that the upper leg is erva even less than a tefach even his wife (the Chazon Ish seems to be meikal on these points).What these yesh omrims mean in a practical situation is for a rav to decide.
Popa, if you mean that I have a history of looking up things on websites and then checking them I plead guilty. What is wrong with that? Do you think that anyone remembers where exactly where every source is found even if he knows that they exist? That is why Hashem gave us search engines.
Popa, give me some credit. I have learned this subject before and I looked in an edition of the Mishna Berura that has the Chazon Ish’s comments. As for you taking the ball from Farrocks , this is true regarding the Mishna Berura’s opinion but what about the Chazon Ish’s opinion?
Farrocks, it is logical that if it has to be covered it has to be covered in any normal position. Thus, it is a sevara.
Farrocks, are you a posek? Cite your source for the seifa (I have already seen the reisha in pesakim and it is a sevara).
According to the Mishna Berura (75:2)it is sufficient to cover the knee where it is customary to reveal the lower leg. The Chazon Ish disagrees and says that it must reach the foot. Presumably she has a tefach leeway (Shulchan Aruch Orech Chaim 75:1).
Rambam (Hilchot Melachim ch. 4) says that there is ddm in EY and it is even a capital offense to be over even for minor infractions such as disobeying an order to turn in a certain direction or violating house arrest (ibid Halacha 5). The Shulchan Aruch (Choshen Mishpat 369:6) decides accroding to Rambam and aparently Rashbam (Baba Batra 54a d”h veha’amar Shmuel), who holds that thereason is that all of the residents implicitly agree to obey the law. According to Rav Ovadia one cannot say kim li against both Rambam and the Shulchan Aruch and therefore one is obliged to pay taxes to the State (Yechaveh Daat 5:63).The Ran (Derasha 11) admits that there is ddm in EY regarding laws enacted for public order and safety.
So far as commercial law is concerned, while we do not say ddm batei din will pasken the civil law as minhag hamedina. Of course, one must go to the bet din, which will decide how to apply the secular law.
Rav Moshe’s ruling is limited to an instance where the criminal is non-violent (see Rema Choshen Mishpat 388:7 and see 388:12 regading financial crimes, Schach Choshen Mishpat 388:45 and Tzitz Eliezer 19:52) and the reporter is not obligated by law to report the crime (see Bet Yosef (see Baba Metzia 83b-84a and Bet Yosef, citing the Responsum of the Rashba, Hoshen Mishpat 388).
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CG, this is a direct result of the anti-Semitic atmosphere throughout Europe, which some have said is reminiscent of the atmosphere on the eve of the Holocaust. Britain is no different with its mix of Islamists, nationalist extremists such as the BNP and soccer hooligans. Eisav hates Yaakov.
The best thing is not to violate the traffic laws. They are there for a purpose. Only a few days ago there was an article on this site about children who were killed because of someone who didn’t think that he was doing anything wrong.
It is assur whether anyone involved is Jewish or not (Choshen Mishpat 348:2 and 359:1).Some say that it is even d’Oraita.
The disks I have seen say that you cannot even play them for others but I doubt if this is meant seriously except if you are selling tickets (lawyers like to put in absolute language and then judges put in the ifs, ands, buts and maybes). What if you have a thin wall and your neighbor can hear even if the volume is reasonable?
The Tzitz Eliezer and Rav Shlomo Zalman Auerbach agree (they discussed this issue in correspondence) that the expression “paga ba bashuk” implies that this was a rare occurance in Chazal’s time. They thus learn that today one may be lenient if necessary. IMHO, in most large and mid-sized cities today one is anoos to do so, at least in business districts.
This is not only unethical but if some enterprising ADA gets wind of it you might wind up in a heap of trouble. There is a criminal case being heard now in Bronx County Supreme Court involving police officers and PBA officials.
In Nishmat Avraham vol. 4 pg. 207 Rav Avraham Steinberg quotes Rav Shlomo Zalman Auerbach, Rav Eliashiv and the Tzitz Eliezer as saying htat a molester is a rodef and it is permissible (and presumably a mitzva) to report him.Rav Menashe Klein (Mishna Halacha 16:8) says that if the person will leave education (in the case of a teacher) such that that he will no longer commit these acts it is sufficient. If not, his name should be publicized. He also requires “proper witnesses”, which is very difficult to understand (see Choshen Mishpat 2:1 with Rema).
Of course, one must be certain that there are “raglayim ladavar” and it is not an attempt to “get” somebody or the result of an overly active imagination. This is also the position of the Agudath Israel of America (in its clarification of its postition).
Longarkel, he is in America now. His sefarim are available in both Hebrew and English.
Gabi, the BIC (First Year Re’eh 17) writes that he and his family did it and that it is a siman tov (there is a source for this in the Yerushalmi Rosh HaShana 3:8). Sixty is mentioned in the Gemara (Moed Katan 28a) and seventy by the Chavat Yair (Siman 70). The Bet Yisrael (Siman 31) explains that seventy is the normal human lifespan and having attained it is a good thing.
RSRH, can you give me the citations? All those rishonim dealt with absolute Goyish monarchies.Jews were not considered subjects but guests.
The autonomous Jewish kehillot, on the other hand, were organized more or less democratically (there were limitations as to who had the right to vote – such as paying taxes – with which the Rishonim dealt as well as limitations on the power of the majority over the minority and the power of minhag as a basis for law).
The Rashbam says (Baba Batra 54b) that the basis for dina demalchuta dina is popular acceptance of the government even if not unanimous and that an individual cannot opt out. If I remember correctly the Rashba holds that shutafut is the basis of the kehilla and also holds that an individual may not opt out.The problem you cite is solved by the idea of rubo kekulo (Rema Choshen Mishpat 163:1)and representative bodies (shiva tuvei ha’ir – see Choshen Mishpat 2:1 with Rema). .Rav Shachter discusses specifically the issue of taxes (it can be found in “Einayim L’Torah”, Volume 20, Number 9 and is available on-line) but it is clear from the that the community council (or whatever representative body is established) has the power to enact laws for public order and safety as does a king.Much has been written on this subject by modern poskim and articles can be found in publications such as “Techumin”.
A bet din might even decide to pasken secular tort law on the assumption that in a democracy people accept on themselves obligations that are enacted by their representatives (Rav Herschel Schecter holds that a democracy is a shutafut between all citizens Jews and Goyim alike).Even if that is not din they might use it in their power to make a peshara. As for business competititon, the whole purpose of limiting competition is to protect people’s parnassa. If the fact that a Jew does not open a competing store just means that a Gouy will the purpose is not served.
BTW, there is bankruptcy in Tora law. It’s called “shmittat kesefim”. While Hillel effectively eliminated it with the prozbul this could be a snif for a bet din to patur the bankrupt.
See Rema Even HaEzer 21:5 regarding showing physical affection in front of others.
The Essenes were a splinter group that practiced a Spartan lifestyle as well as communal ownership of property. Some were celibate. Their are some historians who equate them with the Dead Sea cult and others who hold that the Notzrim sprang from them.
If a person’s kavana is increased by davening from a grandparent’s siddur than that is better. However, the main thing is to see the letters (this is discussed in Nefesh HaChaim). One large advantage of the i-phone application is that special tefillot, such as “yaaleh veyavo” pop up on the proper days so one cannot forget unless he is on automatic pilot, in which case nothing will help.