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So where someone asks if anyone is going to the store can they get them X and someone pipes up that they have it and the person can come in get it
It’s still not in the store.
But anyways in my original case why isn’t that taking away business from the grocery store because eventually they need milk and I’m delaying that eventuality
Understood, but it’s worse in the store right before a purchase, at least in hilchos l”h.
I can also understand the “abusive” person who hasn’t learned how to use their words when they were a kid and now has to learn how to use their words to express themselves instead of their hands and if they want to learn now that’s great for them
Not great for the kallah for her to be the one he learns on.
If he is physically abusive during sheva brachos, that is grounds for an immediate get.
Unless you’re saying you have extra from food distribution and are giving things to other people that you don’t use (like we get red milk and we don’t use it so we give it away to someone in the building who would)
I don’t think your case is so comparable. She was shopping and found someone in the store who was ready to make a purchase. You are giving it away in your building.
I understand no one wants to advertise divorce, yet I feel there is benefit in people knowing.
I would reword that.
I understand there is benefit in people knowing , but no one wants to advertise divorce.
As in many areas in life, there’s a conflict between the advantages and disadvantages of a particular action.
I don’t think a website advertising divorces will happen, nor should it, despite the fact that there would be some benefit to it.
I agree with Reb Eliezer.
I don’t have an answer to the OP. You’re right, it’s a halacha shaila, so I don’t want to give my “conversational” opinion only to find out it’s against halacha. I know there’s a halacha in hilchos lashon hora that if someone is in a store about to buy something, you can’t tell them “It’s cheaper in the other store” (assuming the price difference isn’t אונאה). I don’t know how that applies to this case though, where you’re offering it for free.
Fascinating question.
So anyone who’s not vaccinated automatically has the virus and will make everyone sick? Especially if they have antibodies?
That’s called a straw man argument, because nobody said everyone who is unvaccinated has the virus and will spread it.
It’s no different then if I would mischaracterize you argument as being that anyone who takes the vaccine will definitely get sick from it.
I don’t disagree with your argument about antibodies. I think businesses which don’t want potential virus carriers to enter their premises should accept a confirmed positive antibodies test
as well as proof of vaccination. But that’s also their choice.I agree with Ubiquitin that Yiddish is not the new English.
In the Litvishe yeshivos I am familiar with, the English spoken by secular studies teachers, and even rebbeim, is adequate. I suspect that’s not the case in some Chassidishe yeshivos, but I think that’s a conscious decision they’ve made.
-whoever it will be makes no difference
Of course it does, because the same way you feel nobody should force you to take a vaccine, you should agree that no business should be forced to allow unvaccinated people onto their premises.
Are the governments going to ban people from using these facilities, or is it the owners of the facilities who are going to ban unvaccinated people from using them?
Last I checked they are introducing vaccine passports which will only allow vaccinated people to be part of society. So what were you saying about choice?
Where did you check? Who’s “they”? What specific restrictions are “they” implementing that will not allow you to be part of society?
whats your proof that they developed it from the vaccine. Maybe it was just a coincidence that they developed it after getting the shot
Control group
shhh
I don’t get it. I pointed out that your whole tayna on the storeowners is based on a fallacious halacha you made up (or believed) and your response is to ignore the correct halacha and insist that they are knowingly breaking (or evading) the “rules” – which don’t actually exist??
Vaccinated people develop a measurable immune response/antibodies against the virus.
This is true. Also, the studies have compared vaccinated to unvaccinated, and the vaccinated have had much lower rates of infection from Covid. They have not, to the best of my knowledge, has a higher rate of death from other causes (although there have been some allergic reactions). Rightwriter would need evidence of that, not some random questionable anecdotes.
Lefty, are the old records being rereleased, or are they recording something new?
“I am told” that “kosher” stores start immediate after-Pesach discounts so that you could shop even during sefirah based on a permission not to miss the discount.
You were told incorrect information. There’s no need for a loophole. It is permissable to buy clothing during sefirah.
You need to reassess from whom you accept information.
What makes you so certain that it wasn’t linked to the vaccine
Did I say I was certain it wasn’t connected? No, I said there’s no evidence. The fact that a man in his mid 80’s died a couple of weeks after a certain event took place (in this case, getting vaccinated) is not in any way indicative of a causal relationship.
Millions of people are vaccinated daily. Of course there will be people who die on the same day they are vaccinated. That doesn’t prove any correlation. You don’t prove causation unless you study two otherwise similar groups and find that the vaccinated group has more deaths than the unvaccinated group. That has not happened.
The very nature of conspiracy theories is that they can’t be “disproven” because whatever evidence there is is dismissed as a lie and cover up. So I can’t “disprove” your nonsense, but I can point out that there is no real evidence of the vaccines being dangerous, just worthless anecdotes.
On the other hand, there is evidence of how lethal Covid can be, and that the vaccine is effective at preventing it.
Health how is that lie. Heard of Hank Aaron? I’m sure you have. He died a few hours after getting the vaccine.
That’s a lie. He died about two and a half weeks after getting the vaccine, and there’s zero evidence of any link to the vaccine.
If I have a simcha I will post pictures on the site so my parents, grandmother and rest of my family can see it. If other people see it, thats on them not me.
To be point of these sites is to post the picture to the public. If you wanted to send privately, there are plenty of ways to do that (email, text, WhatsApp…).
AAQ, most people in Israel are vaccinated.
Actually, my future son in law is having an aufruf this Shabbos, Acharon shel Pesach. And as I am a Midwesterner, with Yom Tov and all, I will sadly not attend.
Similar idea this year – many chasunas taking place after Pesach will have the aliyah on Shvi’i with no shver in attendance.
DY, according to you we must say, for some reason, they took gebrochts on themselves originally on the condition to be mutar the last day.
Yes, I don’t think that’s a chiddush.
Which is a minhag and which is issur?
As far as I know, they both have their origins as minhag (although it’s assur to break a minhag).
Again, it’s not merely a chumra, it’s a minhag and goes into the category which the חות יאיר says may not be abandoned. I did not make this up, that’s what R Moshe writes, and is accepted psak.
I find that hard to believe, as the Bavli Jews and the communities around them eat kitnyot.
Do you have a source?The סמ”ק says it was an old minhag. (He lived in France during the period of the Rishonim.). It’s possible that it dates back to the times of the Geonim but not where the actual Geonim lived.
You should not take the invitation in the first place because I, who eat gebrochts, know that everything like meat sauce can have matzah meal in it.
You ask in advance what they serve which is gebrokts.
We eat knaidlach and a couple of kugels, and matza meal cake, but would be able to accommodate a guest who keeps the minhag to not eat gebrokts.
This seems to me as a contradiction from what RMF wrote about CY milk there he said that if one never took on the “chumrah” – like it was put upon them from their family – then one can just start drinking Chala Companies.
Any thoughts?
CY isn’t based on old family minhag.Perhaps if a few generations keep CY in the US, it can become a minhag, interesting question. I don’t think so, though – it’s based on how to interpret Chazal’s gezeira so is based on halacha, whereas gebrokts is a chumra to be choshesh for an unlikely event of chometz which nobody holds is meikar hadin.
DY, how can you eat by the host when you have separate kelim for the last day of pesach and he cooks everything in the same kelim?
Some people’s minhag allows.
I did not see the shaila in א’מ above of being invited and standing out
Neither did the חות יאיר who you misquoted
R Moshe bring the Chavas Yair
When gebrokts is a family minhag, it becomes obligatory.
The Chavas Yair 126
ולכן נראה לי שאין בכח בני הקהילה אפילו יסכימו כלם להתיר נדרם והנהגתם להקל במה שנהגו להחמיר הואיל שחל גם על דורות הבאים ועל רחוקים הבאים לדור וזה מוכחDY, don’t be a daas yachid, show me otherwise.
אגרות משה או”ח ח”ג ס”ד
If you don’t want to follow the host, don’t go there.
Or just don’t eat the knaidlach
I asked my LOR and by gebrochts he agreed with me to follow the host.
If your minhag is to not be makpid, that makes sense. But don’t paint with a broad brush.
Yesh chochma bagoyim, sometimes we can apply it.
You missed the point
Ok, I looked it up, the source seems to be based in some christian observance, so to apply it to the idea of minhag hamakom is indeed offensive, although I’ll give R’ Eliezer a pass for not knowing the source.
I won’t give him a pass for making up halachos though, in this case based on his lack of respect for a genuine minhag which he happens to not share.
I’m not sure what the source for that phrase is, and how it’s being (mis)applied, but the halacha Reb Eliezer made up is wrong (unless someone has a specific minhag otherwise).
DY, so you do insist that Maharal is a kofer
Chas v’shalom. Don’t hide your kefirah behind made up Maharals like you tried to disparage Rav by making up a gemara.
Which Maharal, the fifth cup mentioned in the hagadah put out by a forger?
another possibility: Tannaim did not care about the pairs, but Amoraim did in part through their contact with Persians.
The Amoraim obviously didn’t feel that way or they wouldn’t have asked the kashya.
Pretty sure that comment of yours is kefirah. It’s definitely really stupid.
Or maybe you’re way past your fourth cup…
contrary to some CR residents, Gemorah is not ending it with “well, surely Tannaim knew daas Torah, so let’s not ask the question”
Contrary to some cr residents, the gemara doesn’t contemplate that maybe the Tannaim made a mistake.
Rambam had it
He says it’s not a chov like the first 4, and he doesn’t say to drink it.
Rav – first cup is separate
I don’t have that in my gemara
3) :עיין גמ’ פסחים קט
I think we all agree that it’s against halacha to dress not b’tznius.
I think we also all agree that it’s not always easy to clearly deliniate what is considered b’tznius.
So we can’t figure out the actual halacha by looking it up in Shulchan Aruch as I think (or at least hope) we can all agree that there are clear violations of tznius which are not found explicitly in Shulchan Aruch.
So we leave it to the poskim to determine whether individual cases of styles of dress conform to acceptable tznius standards.
Rav Falk zt”l was a big talmid chochom (just read his teshuvos on a broad range of topics) and was certainly entitled to his opinion as to what does and does not conform to halacha.
Someone claiming that what he said as halacha is really chumra better be in his league in learning to have such an opinion. If your rav says he disagrees, fine, but just realize that Rav Falk was a massive talmid chochom and he held something was assur (not chumra) then it’s not proper to dismiss it as chumra without qualifying that “my rav disagrees and says it’s not absolutely necessary”.
Thats not a repeat. You originally asked why it’s a problem since you mistakenly thought it’s not assur to bake chometz on erev Pesach.
Now you’re asking a new question – why don’t we say it’s muttar because it’s two d’rabbanans.
The simple answer is that usually even two d’rabbanans is assur. In this case, they obviously accepted the minhag that way, as we find that people abstain from kitniyos at the same time as chometz.
You err.
If is most certainly assur to own chometz on erev Pesach after chatzos mid’oraisa. Most Rishonim hold it’s an asei, but there is an opinion that bal yero’eh and bal yimotzeh also start then.
As numerous posters have commented, and I showed you sources, the accepted minhag is to not eat kitniyos from the same time we stop eating chometz.
Reb Eliezer, he doesn’t specify, but presumably he means after סוף זמן אכילת חמץ. He is obviously not talking about before סוף זמן אכילת חמץ.
Source for not eating kitniyos erev Pesach: חק יעקב תע”א
http://hebrewbooks.org/pdfpager.aspx?req=32461&st=&pgnum=106
Quoted by שבט הלוי ג’, ל”א. He calls one who does a פורץ גדר.