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Guys who are serious about staying in Kollel are focused and do not wonder if they should be leaving. IMHO.
This part of the comment backs up Dr. Nat’s assertion that he’s not an anti-kollel troll.
@daas-yochid You said that you saw a person choking nearly to death because of a mask. So yes, you did say that wearing a mask is physically impossible and dangerous for many people.
I don’t know why you insist on double, triple, and quadrupling down on my your distortion of what I said.
That’s literally all I’ve been saying this entire thread.
Until you added a bunch of other things.
Please explain to me how wearing a mask while going to shul, the supermarket, school, or when talking with a friend is such a major hindrance on your life.
The irony here is that upthread you claimed to be flexible, but when people keep telling you how uncomfortable they feel in mask, you can’t accept it and ask for an “explanation”. Just accept how people feel if they fell you they’re uncomfortable. (That’s literally all I’ve been saying the entire thread despite your distortion.)
I would not rely on his essay as a basis for breaking the law and possibly causing a major chillul hashem.
I am questioning if something is a chillul Hashem when it is very reasonable to say that their actions saved lives.
Calling the existing policies murderous is probably hyperbole and is not necessary to make this point.
Masks are only one part of the puzzle. We need masks, social distancing, limiting public gatherings, limiting close contact, exposure awareness, quarantine procedures, etc.
So stop saying how easy this is when the reality is that you are demanding huge, destructive life changes, not just mask wearing (which itself you underestimate how difficult it is for many).
@daas-yochid You claimed that wearing a mask is physically impossible for some people and even dangerous for many.
No, I didn’t. That’s how you distorted my words, and you were called out on it.
1) the brazenness. it was advertised
This makes me believe their claim that they did receive authorization, it at least that they believed they did.
2) They gave people without any criteria at all.
This certainly isn’t what their stated policy was. That having been said, in some cases it could be justified. From what I understand, once opened, all 10 doses need to be used right away, so if two people didn’t show up to their appointments, it’s better to give it to two young healthy people rather than discard them. They also found many vials contained an extra dose, so better to use it on someone available rather than throw it out.
If the author is right that the current policy is murder, is it a chillul Hashem to violate this policy?
I am not granting that they violated any laws, certainly not knowingly (they deny it). I am asking even if theoretically they did.
No, I didn’t ignore it, I just didn’t comment on it.
You insist that wearing masks is no big deal, not just that you should do it anyhow.
May I suggest before continuing we all read Rabbi Avi Shafran’s latest article entitled “Mask Ask”?
Including the part where he says he felt like he was suffocating when wearing a mask?
No point in responding when you refuse to hear what others are saying and need to distort in order to make your point.
I was taking @daas-yochid s story to the logical place.
There’s nothing logicical about your conclusions. The story is 100% true, and your fantastic distortion is one of a series of falsehoods you have posted here.
You even had the chutzpah to post that someone is just as able to be heard through a mask as without, which is blatantly false as anyone who has compared can attest to.
Your assertion that masks are actually not uncomfortable is another big lie as many can attest to. Maybe for you, but your unwillingness to accept that others have a different reality is a distortion of the truth and indeed reflects the lack of empathy to which you admit.
Agreed
It’s a shame you need to resort to twisting my words, along with assorted other lies, to make your point.
It may not be for you, but it is for others. And until you develop enough empathy to see that, you will have difficulty convincing them of the correctness of your position.
I was going to respond to Yserbius’ erroneous assertion that masks are no big deal but you said it better than I could have.
Your loss
And yes there is very much of the Torah shebaal peh Takanah that we still observe today in spite of the Eis Laasos that is why gemaras are to this day still printed without nekudos, it is said that is why the Gra wrote mostly abbreviations and more.
And the “takanah” to allow accepting a stipend also still exists.
That’s assuming we pasken like the Rambam, and that the Rambam wouldn’t allow a Kollel stipend. However, the poskim don’t assume that; they add the part about eis la’asos as an extra snif.
Anyhow, good to hear that you now agree that it’s muttar.
They can sit and learn, take a stipend but I am not mechuyav to support
Your loss if you don’t support talmidei chachomim even if they don’t be poskim.
He does not make that a t’nai.
See the end of that teshuva where he indeed wants there to be many supporters of Torah so that there should be many talmidei chachomim.
AAQ, I’m confused. The Shulchan Aruch was addressed. If someone wants to learn and the only possible way is to accept money from others, it is okay and proper, as the Biur Halacha explicitly says on that Shulchan Aruch. This fits with the Kesef Mishnah’s commentary on the Rambam.
I’m not sure what a Sefaria translation of the Shulchan Aruch already discussed adds to the conversation.
Nowadays, it is very rare for someone to be able to learn without taking a stipend of some sort. Therefore, as Rav Moshe writes, if someone says they will be stringent like the Rambam and will therefore not be able to learn as much or as well, they are following the advice of the yetzer hora.
Reb Eliezer, I believe this answers your question as well.
Duvidf, you’re being pedantic. For whatever reason, whether it’s the ikar hadin or because of eis la’asos (he adds that possibility even if the ikar hadin is like that Rambam, but seems to hold it actually isn’t) the fact is it’s muttar and therefore proper.
Would you similarly argue that someone who learns Torah sheba’al peh from a sefer is doing something wrong since it’s only muttar because of eis la’asos Lashem heferu?
the Rambam refers to the case where someone is in a kolel and supported from the tzedakah there only currently one who wants to be a morah haroah should take advantage of.
We don’t pasken like that.
because your debate with Reb E about the Rambam has nothing to do with status of pt working boys and shidduchim
Nah, I think he thinks he made a point about how working boys are now equal to learning boys because of covid, but it’s not very sensible. See bp27’s response.
You seem to be upset at individuals who don’t wear mask (aside from institutions which don’t mandate it).
Are you upset only when they refuse to wear masks where they are mandated, or even where they are optional?
A careful reading of the Kesef Mishna you quoted will show the opposite of what you said in his name, all the Kesef Mishna does is defend people who do earn money from Torah Learning.
He is more than “defending them” (if that means to imply a mere limud z’chus), he is saying halacha and historical precedent is with them.
and we do pasken like the Rambam mostly except for yechidim as your Biur Halacha and I don’t appreciate you castigating me for quoting the above Rambam.
No, we don’t pasken like the Rambam. If we did, it would be assur for yechidim as well. There’s no quota of how many people can learn and get supported, the metzius is that is was always yechidim, but halevai it should be more (I think R Moshe writes this).
Yes, I will castigate you for pretending we pasken like the Rambam thereby unfairly denigrateing thousands of b’nei Torah who have made Torah their occupation. Whether you appreciate it or not.
DaasYochid,
seems like Rambam has a majority support hereNot true. Read the כסף משנה
For those erroneously claiming that the שו”ע holds it’s assur to learn and get supported, I will remind you that the author of the כסף משנה was the same as the שו”ע, and, no, he’s not contradicting himself.
הכלל העולה שכל שאין לו ממה להתפרנס מותר ליטול שכרו ללמד בין מהתלמידים עצמן בין מן הצבור. וכן מותר לו ליטול שכר מהצבור לדון או מהבעלי דינין אחר שמירת התנאים הנזכרים בהלכות סנהדרין. ואחרי הודיע ה’ אותנו את כל זאת אפשר לומר שכוונת רבינו כאן היא שאין לאדם לפרוק עול מלאכה מעליו כדי להתפרנס מן הבריות כדי ללמוד אבל שילמוד מלאכה המפרנסת אותו ואם תספיקנו מוטב ואם לא תספיקנו יטול הספקתו מהצבור ואין בכך כלום. וזהו שכתב כל המשים על לבו וכו’. והביא כמה משניות מורות על שראוי ללמוד מלאכה ואפילו נאמר שאין כן דעת רבינו אלא כנראה מדבריו בפירוש המשנה קי”ל כל מקום שהלכה רופפת בידך הלך אחר המנהג. וראינו כל חכמי ישראל קודם זמן רבינו ואחריו נוהגים ליטול שכרם מן הצבור וגם כי נודה שהלכה כדברי רבינו בפירוש המשנה אפשר שהסכימו כן כל חכמי הדורות משום עת לעשות לה’ הפרו תורתך שאילו לא היתה פרנסת הלומדים והמלמדים מצויה לא היו יכולים לטרוח בתורה כראוי והיתה התורה משתכחת ח”ו ובהיותה מצויה יוכלו לעסוק ויגדיל תורה ויאדיר:
כסף משנה
Read the OP again
Why?
GH, what some companies actually do is have the parts owned by a Jew when they are assembled, so that they don’t require tevila to begin with. These products will be marked as such, with a hechsher.
Not all poskim are happy with every company’s contractual arrangement with the manufacturer, so just like the food products you buy, make sure your posek approves of the hechsher.
If it were really that easy, I wonder if it would even be considered a ma’aseh uman.
I don’t understand the OP’s premise. What does Covid have to do with anything?
Clickbait, which seems to have worked.
This is a better solution than what @daasyochid suggests because by giving it to a goy many poskim still hold that you require tevilah if it will stay in a jew’s reshus long-term
You are correct that halachically it’s better to disassemble and reassemble, but most people can’t/aren’t going to do that even with a YT video.
The manufacturer always says not to immerse. So according to most poskim, either don’t buy a George Foreman (or urn, etc.) or immerse and let it dry out, as many have done successfully with no issues despite what the manufacturer says.
סופה בטלה וגוררת עון – כתבו הספרים שזהו נאמר לכלל העולם שאין כולם יכולים לזכות לעלות למדרגה רמה זו להיות עסקם רק בתורה לבדה אבל אנשים יחידים יוכל להמצא בכל עת באופן זה [וזהו שאמרו בברכות ל”ו ע”ב הרבה עשו כרשב”י ולא עלתה בידן ר”ל דוקא הרבה] והקב”ה בודאי ימציא להם פרנסתם וכעין זה כתב הרמב”ם פי”ג מהלכות שמיטין ויובלות ולא שבט לוי בלבד וכו’ עי”ש ובפרט אם כבר נמצאו אנשים שרוצים להספיק לו צרכיו כדי שיעסוק בתורה בודאי לא שייך זה ויששכר וזבלון יוכיח:
ביאור הלכה
Reb Eliezer, you said (disingenuously quoting a Rambam which is not halacha l’maaseh) that it’s assur.
The argument isn’t that everyone must learn full time. You’re basically making the same error as Rational. I’m arguing against your mistaken assertion that one may not learn full time and not work. That is simply not the accepted halacha.
I’m just saying that it’s okay (and that’s an understatement) that we have people doing that (כן ירבו), but I’m not saying that everyone has to. So all of your questions, such as what will be with Yissochor/Zevulun, are irrelevant.
Duvidf, see Biur Halacha on that Sh”A.
And your quoting R Moshe proved my point; not sure why you think otherwise.
BTW, the all caps is unbecoming.
Rational, who said “must”?
The Rambam proves his point by the fact that our tenoim had an occupation.
But again, we don’t paskens like that.
What about, kol torah shein ima melocho sofoh betela, if no work is supplemented with Torah, that learning will not continue, Pirkei Avos (2,2)?
Do you think the gedolim such as R Aharon Kotler and R Moshe Feinstein, (let alone רבי נהוראי and many others onward until contemporary times) who advocated for people to learn full time, missed that?
As far as the OP question, Participant answered it correctly.
Simply put, girls (and their parents) aren’t counting on a boy being the exception, and the general rule is that boys who are in yeshiva full time are more likely to be learning more than boys who are working part-time.
Do you know that the Rambam Hilchas Talmud Torah (3,10) is against not having an occupation?
Do you know that we don’t pasken like this Ramba”m? See Kesef Mishneh.
Why is it OK to violate HIPAA laws when investigating possible health concerns?
Not sure who you think is violating HIPAA laws…
“Who Must Follow These Laws
We call the entities that must follow the HIPAA regulations “covered entities.”Covered entities include:
Health Plans, including health insurance companies, HMOs, company health plans, and certain government programs that pay for health care, such as Medicare and Medicaid.
Most Health Care Providers—those that conduct certain business electronically, such as electronically billing your health insurance—including most doctors, clinics, hospitals, psychologists, chiropractors, nursing homes, pharmacies, and dentists.
Health Care Clearinghouses—entities that process nonstandard health information they receive from another entity into a standard (i.e., standard electronic format or data content), or vice versa.
In addition, business associates of covered entities must follow parts of the HIPAA regulations.Often, contractors, subcontractors, and other outside persons and companies that are not employees of a covered entity will need to have access to your health information when providing services to the covered entity. We call these entities “business associates.” Examples of business associates include:
Companies that help your doctors get paid for providing health care, including billing companies and companies that process your health care claims
Companies that help administer health plans
People like outside lawyers, accountants, and IT specialists
Companies that store or destroy medical records
Covered entities must have contracts in place with their business associates, ensuring that they use and disclose your health information properly and safeguard it appropriately. Business associates must also have similar contracts with subcontractors. Business associates (including subcontractors) must follow the use and disclosure provisions of their contracts and the Privacy Rule, and the safeguard requirements of the Security Rule.Who Is Not Required to Follow These Laws
Many organizations that have health information about you do not have to follow these laws.Examples of organizations that do not have to follow the Privacy and Security Rules include:
Life insurers
Employers
Workers compensation carriers
Most schools and school districts
Many state agencies like child protective service agencies
Most law enforcement agencies
Many municipal offices”If your question is why it is important to know about possible medical issues in a shidduch, I’m afraid I’m not going to be able to give you an answer which will satisfy you, but it’s pretty self-evident to most.
Anybody buy it?
Rav Belsky zatza”l reportedly held that a Keurig does not require tevila.
Rav Dovid Feinstein zt”l held it does, so the only eitzah is to have it owned by a guy.
BTW, there are opinions that something that is only used when plugged in is considered attached to the ground and does not need tevilla.
Minority opinion. R’ Moshe zt”l didn’t hold of that.
The truth? That’s your truth that if someone supports the most pro Israel president ever, he’s a cultist?
If the election is overturned, it will be because fraud is proven. If it wouldn’t be overturned even if fraud were proven, that would mean we have no rule of law.
I had heard he was coming out with one.
It’s made of medleys of old English songs.
