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Hello99,
The R’ma simply says it must have a different tzura.
Badei Hashulchan discusses whether the tzura has to be universally unique or it’s sufficient that it be unique to the home in which it was baked (machlokes Chochmas Adam and Chavas Daas).
I think this would apply to our case.
PBA,
No, I don’t have a source, but I don’t see why one type of unique appearance (color and texture) should be different than another (shape).
Sam2,
PBA is discussing corn bread which has wheat flour in it and is a hamotzi.
I would think it’s okay.
No problem.
I’m just wondering though; since making a different tzurah is a heter for baking milchig or fleishig bread, if someone only makes fleishig corn bread, never pareve, is there an issur?
On 97 about bittul l’chatchilah of milk in bread.
Popa,
Did you see the PRM”G (M”Z) and Gilyon Maharsh”a?
RavHamachshir,
It only becomes assur if it’s fleishig when baked. You’re allowed to eat a salami sandwich (except for the problem of v’nishmartem m’od l’nafshoseichem…).
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YaakovL,
We also say zikaron l’maaseh v’reishis at night, besides the fact that kiddush in the day is borei p’ri hagefen and the “nusach” you speak of is not me’ikar hadin.
A cute pshetl is not a reason to do something which is questionable l’halacha.
I would not tell my children they may never watch tv.
And I suppose you also would not tell them not to eat tarfus or turn on a light on Shabbos. You would kind of hope they would just keep these on their own.
Syag,
+2
Cinderella,
Having your kids appreciate Yiddishkeit by exposing them to garbage (yes, Nick is garbage) is not only dangerous, it’s also the cheap way out. Let them see the beauty of Yiddishkeit for itself, not relative to other, false ideologies.
If you think you won’t harm your kids by letting them watch TV, no matter the rating, you’re making a big mistake. Their values are so far from Torah values that it’s impossible for there not to be bad hashkafos , even in seemingly innocent, “children’s” entertainment.
Now, instead of copping out, instill in your children a pride in their Yiddishkeit and an appreciation for it’s beauty, so that when temptation comes, they will not succumb.
If you’re asking, you most likely have a problem.
I think that everyone has a yetzer hara, and the opportunity to become great.
Logician: Hmn, I already see from other comments that people are seeing the point of the story differently…
A sign of good writing.
Toi: Thanks.
Nice job (although the expression “ticked off” would have been more appropriate for Yeshiva World).
Kind of a modern version of the famous story about R’ Chayim Brisker being abused by an innkeeper until a rebbe came in and recognized him, and R’ Chayim would not accept an apology until the innkeeper accepted to treat every Yid with the proper respect.
Hello99,
Although most of your post sounds right, most importantly the conclusion, one point puzzles me. You write that eivah is only mattir “minor” issurim, but it seems that the poskim are mattir doctors and volunteer ambulance personnel to do melacha on Shabbos to save a non-Jew.
Hey, I missed this thread!
A belated thanks to AYC (I don’t think you’re coming back, but I don’t blame you; you’re missed, though), r-b (hope to see you soon), Goq (welcome back yourself), and deiyezooger (also missed).
Oomis,
I have nothing personal against crabcakes. They smell delicious, they look delicious, the might even BE delicious. But they are not kosher, so we can’t eat them.
Exactly how the Ramba”m says our attitude towards forbidden foods should be!
Thanks for the linguistics lesson. I had never actually seen the expression used as you did, but, as you say, it was clear what you meant (my line about those poor crabs was my attempt at humor).
The retzicha with which she talks about b’davka eating crabcakes
While we may all agree that eating crab cakes is bad, please tell me by what stretch of the imagine talking about eating crabcakes in any manner can be considered “murder.”
The Wolf
I guess, Wolf, that you’re not too sympathetic to those poor crabs.
(I believe she meant “spite”, not literal murder.)
Sushe,
I don’t really know whether the disparity in numbers is a historical anomaly or an old problem (although medical advances might very well have allowed a population growth not seen since Mitzrayim), and I’m not sure what impact that has on a possible solution.
If the implication of your observations is that we should therefore allow this problem to continue, because it’s Hashem’s will that many women never marry, that would be a radical hashkafa which our gedolim have obviously not embraced.
This woman feels that Satmar is doing wrong and she is giving chizuk to the Satmar communinty.
Do you know what chizuk means?
Ask any Godol if the internet is OK
I did (a few years ago). He acknowledged that it’s very dangerous but didn’t feel that it could be completely assered because people need it for parnassah.
Logician,
AZ is bringing chassidishe families as a raya that where there’s no large age gap, there is no communal shidduch crises.
I’m not sure if you really so acknowledge the fact that we’re not at 50/50; on one hand you disagreed with squeak, on the other hand, you wrote, “if the age gap is a real problem”.
It is in the hands of Shadchanim to redt shidduchim as they please. If we simply took away the advantages the boys have today, the field would be evened out considerably.
How would redting names to girls create more boys?
@Hello99 MOST Poskim also ban the internet, only some permit it and only under limited conditions
1) Do you have a source for that?
2) You’re being disingenuous. If his posek tells him it’s okay, he’ll follow his posek. You are saying, though, that people should not follow their posek when it comes to organ donation.
3) How do you know that he isn’t using it under “limited conditions”?
4) Your ad hominum attack would seem to indicate that you can’t argue the actual issue.
Sam,
You haven’t answered my question. And this is really what it comes down to; theres a halachic definition of pikuach nefesh, which you are not qualified to offer. There are also limitations to the heter of pikuach nefesh, which again, you are unqualified to define.
Your insistence that our gedolei haposkim are wrong is either a horribly misguided limitation on the power of halacha to guide our lives, or an extreme ga’avah which allows you to think that you are better equipped to make halachic decisions than talmidei chachamim who have spent decades poring over Sha”s and Shulchan Aruch with tremendous intensity and depth.
Gee, do I feel old -in my time there wasn’t such a thing as “the freezer”!</em.
Yeah, back in the heim they called it “the icebox”.
Dash,
So according to copyright law (I’m not discussing halacha now), one would be allowed to photocopy a Hebrew Artscroll siddur, but not the English, or the halacha section of it?
“You only need one reason.”
I don’t know what you mean by this.
I think he means that you only need one reason to go to gehinnom. For some reason, he’s not taking into account the level of punishment.
The reason you don’t truly regret it is because you don’t truly believe it’s wrong (which, in this case, you’re probably right about).
DaasYochid : Doesn’t the Mishna Brura hold one can use whiskey l’chatchila if one likes it better but needs a reviis and drink a melo lugmav?
Wine was scarce, making whiskey chamar medinah at the time, in that location (he says bimdinaseynu).
It would seem, though, that nowadays in the countries we live in, we don’t have chamar medinah according to the M”B’s definition. According to R’ Moshe’s definition, we do.
The Be’er Moshe (8:36) says it is a valid minahag.
Yet another reason I’m going to hell. I should have covered the mirrors in my house when my kids were babies.
The Wolf
He didn’t say it was an invalid minhag not to.
People who drink whiskey rely on the Taz in O.C. siman 210. His shita is halachicly reliable and in fact is not contradicted by the MB.
The M”B in 272:30 does indeed contradict this shittah.
(being newly typeset has no affect)
Why aren’t their hundreds of hours invested in a new typeset protected?
PBA: Yeah, but what if their way of life comes at the cost of my life?
OK, Sam, what would you do in the following case: a rasha tells you that if you don’t bow down to avodah zarah, he will kill me. Do you bow down to an idol to save my life?
but no one is actually *forcing* her to do them
What do you mean actually – physically? No one is physically forcing women to the back of the bus either.
Yes, in the notes from the English Classics album, it says it’s from RR, and it’s not on the original RR album or RR Rolls Along (cute cover – the band members pose in front of a Rolls Royce). Hisor’ri was probably on that album as well.
DY: Any idea what album that was on originally, and where I can get ahold of it?
I was going to ask you where it’s from! I know it from an excerpt which is on Suki and Ding’s English Classics (I think it’s in the Someday Medley), but I’ll try and track down the original source for you.
Zahavasdad,
I don’t think you meant it the way it came out, so I’ll explain where I think you misunderstood popa.
I think you understood him to mean that since we rely on Hashem, we don’t need to do organ donations. By extension, we shouldn’t need to go to doctors either, you point out, which proves the fallacy of the original assumption.
However, popa didn’t mean that we don’t do organ donations because Hashem heals anyway. He meant that we don’t do organ donations because we hold they are assur. Even if we would end up causing loss of human life, we would still follow halacha (such as in a case where avodah zarah, giluy arayos, or shfichas domim come into conflict with pikuach nefesh).
What popa is adding, however, is that he doesn’t believe that the Ribono Shel Olam will allow anybody to die as a result of His children following His rules, and that He has at His disposal any number of ways to heal someone. I agree with popa.
Popa, correct me if I misunderstood you.
Where did the M”B qualify that it’s a mitzvah gemurah only if you have no other main course? He just says “tavshil cham”.
BTW, I think now I understand why you think your case was a bigger tzorech than the cases brought in the poskim (although I still disagree).
“Don’t leave me this way, for I am with child, awaiting my day”
On the Wings of an Eagle
If you don’t know the Hebrew names/mothers’ names, why not?
The layout is only protected by copyright if the layout itself is “Intellectual Property”.
What determines that?
Would saying S&W is more expensive than Century 21 be Lashon Hara as well (both are owned by Jews)?
Better ask first, then post, rather than post first, then ask.
Is there more to that definition alone that you did not post?
Good point. I suppose he means irreversible cessation of breathing. Otherwise, a person holding his breath would be halachically dead.
Health , I’ve lost you. You think it’s a mitzvah gemurah to eat cholent at shalosh seudos, but not at the second meal?
This is based on the shittah of the Ta”z.
The Mishnah Berurah, when discussing hilchos kiddush, does not even mention this shittah.
It should also be noted that the M”B defines chamar medinah as the drink used when there is no wine in the city, so according to him, even with a reviis it would not be okay. R’ Moshe has a more liberal definition, according to which a reviis of whiskey would be okay for Shabbos day and havdalah (although all else being equal, wine is still better).
And as I wrote -Shvus D’shvus would be Mutter since it’s L’zorech Mitzva (Shabbos).
Not if it was an extra tavshil.
No, he might have a Chulent for one day meal and not for the second (Shalosh Seudas).
You have a good imagination, inventing a minhag and tzorech to have cholent for seudah shlishis.
“Whatever you call not having a cholent, the R’ma is not being mattir amira l’akum for it (on a d’oraiso).”
Prove it.
253.
I’m sorry if I wasn’t clear before. I only meant donations after the person’s heart had stopped beating for everyone
Cessation of breathing is the criterion (R’ Dovid Feinstein in his father’s name).
Since, as other posters have pointed out, most organs are only useful if harvested from a live person, so your statement, “that any Posek who refuses to let people do this is Machshil es Harabbim and Gorem Sakanas Nefashos for many Jews” is baseless.
Yeh but I don’t own the book.
So don’t copy it, but the text is not copyrighted, and if someone put it up on a public website (such as Hebrewbooks.org) you can print and copy that one.