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Dance/ Joseph:
Sorry, but All your comment seem to agenda-based. We know that there are many Osrim on Pe’ah Nuchris, and have different opinions of why it is Assur and why we need to cover in the first place. All yours, Joseph’s and others reasons, are all based on the opinion that prohibit it .
However, we rely on the Poskei Hadoros:
The REMA in “דרכי משה, who quotes the ,שלטי הגיבורים who clearly allows in Reshus haRabim – wearing NATURAL hair. There are no IF’s and But’s to their psak. Following their opinion are the:
מגן אברהם, לבוש, פרישה, אליה רבה, “שו”ע הרב, מחצית השקל, ביאור הגר”א and others
I hope you understand the magnitude of these Poskim, as anyone trying to rule differently — ידו על תחתונה.
In terms of Halacha, these are The Poskim that makeup the majority! Joseph is welcome to start bringing a pile of Admorim, stories and local recent poskim – it does NOT change the fact that the above Poskim are the final Authorities in ALL aspects of Halacha ומימיהם אנו שותים!Yes, there are many later Achronim that do prohibit it, as for why? or when is really beyond the scope of this post.
However, I will just summarize in short:
Basically, there are two components to covering hair, one is biblical (termed Dat Moshe) and one is ‘Dat ‘Yehadis’ which is basically an act of tzinius that Bnos Yisrael accepted upon themselves, and that part is mostly ‘relatively minhag based’ and has constantly been changed, updated in the course of time, or with the change of different regions. E.g. in the Rambam’s times girls covered their hair as well, and so is it in the Shulchan Aruch in E”H, as that was the custom of ‘modesty’ at the time, even among non-Jews (i.e. Muslim countries – as was the recent Yemenite minhag).
Later, as of 1800’s early 1900’s, wearing a wig was uncommon (as per SHU”T Divrei Chaim of Sanz) and only “pritzus” women wore wigs, even in Germany – anyone seen with a wig was thought of as going ‘uncovered’ (especially, that many frum women in Russia and Poland did go uncovered at one point – see Rav Shlomo Kluger responsum, Magen Geborim ch 75 due to gezeros) and was against the accepted Minhag at the time.Whereas nowadays, wigs are easily available and, most Charedi women don wigs, therefore there is no reason why one would think one going as ‘uncovered’, and once the Minhag has been accepted, there is automatically no Dat Yehudit .
Hence, all poskim you quote are IRRELEVANT!
Dancing,
According to the ones who permit פאה נכרית, they are specifically very clear that it indeed does look like your own natural hair and is permitted.
In my opinion, differentiating is pure ignorance. The very ones poskim that all klal Yisrael are following are the שלטי גבורים, מגן אברהם, רמ”א, א”ר לבוש, and others , the specific original shayle posed was, if a women is permitted to wear her friends hair” and they ruled YES. The ones that prohibited (באר שבע) did not permit ANY wig at all.
You can claim that any hair or wig needs to be modest, but to saying that it needs to look like unnatural etc. That goes against the very foundation of it’s original ruling.
In other words, you either cannot wear any wig at all or wear any modest wig.Dancing/ Joseph,
This very issue and proclamation is going on a long time. There is definitely something amiss here, as per the ones involved in getting the issur, Rav Landau of Bnei Brak was aware of it for Years. So how come NO ONE of the gedolei haPoskim came out against. Where is Rav Nissim Karelitz? Where is Rav Chaim Kenievsky? Rav Yosef? Rav Silverstein, etc no one other than these on the Kol Korei have spoken out against it. The קול קורא dates in Tammuz! If it’s really that serious, we should have seen major signatures by now. It’s either that most disagree with the current facts, or they disagree with Rav DDunners facts, in regards to the very procedure of how it is rendered as תקרובת ע”ז in the first place.Joseph,
<You wrote: “No one asked if you can “celebrate’ Halloween”; Note that the very title of this thread is “Is A Jew Permitted To Celebrate Halloween?”>
Is that really what everyone is debating here?! So far, I haven’t seen a single comment (leave out sarcasm and trolling) supporting any “celebrations”. The headlines are as good as your arguments.<“As to the rest of your comment, you continue to peddle an ignorance as to what Halloween is, represents, its history and its very significance to avoda zora and Christianity.”>
I have news for you: Halacha does NOT operate like that. It does not matter (in this case) how it came about. (I will have to lay out some facts as you can’t read simple siman in SHu”A) what really matters is, what it presents, who celebrates it and, what the acts are.
Fact is, X-mas is an official holiday directly associated with religion (masses at church etc), a tree is an act direct associated with the very Christianity. People celebrating Halloween – as of today – have nothing with any religion, nor is it even represented as a religious holiday. All your research does not matter, as far as giving out ‘trick-or-treat candy goes.
In the above siman we see a clear heter to give money even to monks/priest at the local monastery/church for X-mas and even to party along them, as I will quote siman 148:8 –“אֵין יוֹם הֶחָג אָסוּר אֶלָּא לָעוֹבְדִים בּוֹ בִּלְבַד, אֲבָל הָעוֹבְדֵי כּוֹכָבִים שֶׁשְּׂמֵחִים בּוֹ וְאוֹכְלִים וְשׁוֹתִים וּמְשַׁמְּרִים אוֹתוֹ מִפְּנֵי מִנְהָג אוֹ מִפְּנֵי כְּבוֹד הַמֶּלֶךְ, אֲבָל הֵם אֵינָם מוֹדִים בּוֹ, הֲרֵי אֵלּוּ מֻתָּרִים לָשֵׂאת וְלָתֵת עִמָּהֶם.
יֵשׁ אוֹמְרִים שֶׁאֵין כָּל דְּבָרִים אֵלּוּ אֲמוּרִים אֶלָּא בְּאוֹתוֹ זְמַן, אֲבָל בַּזְּמַן הַזֶּה אֵינָם בְּקִיאִים בְּטִיב אֱלִילִים, לְפִיכָךְ מֻתָּר לָשֵׂאת וְלָתֵת עִמָּהֶם בְּיוֹם חַגָּם וּלְהַלְווֹתָם וְכָל שְׁאָר דְּבָרִים. הַגָּה: וַאֲפִלּוּ נוֹתְנִים הַמָּעוֹת לַכֹּהֲנִים, אֵין עוֹשִׂין מֵהֶם תִּקְרֹבֶת אוֹ נוֹי עֲבוֹדַת כּוֹכָבִים, אֶלָּא הַכֹּהֲנִים אוֹכְלִים וְשׁוֹתִים בּוֹ; וְעוֹד דְּאִית בָּזֶה מִשּׁוּם אֵיבָה אִם נִפְרֹשׁ עַצְמֵנוּ מֵהֶם בְּיוֹם חַגָּם, וְאָנוּ שְׁרוּיִם בֵּינֵיהֶם וּצְרִיכִים לָשֵׂאת וְלָתֵת עִמָּהֶם כָּל הַשָּׁנָה. וְלָכֵן אִם נִכְנַס לָעִיר וּמְצָאָם שְׂמֵחִים בְּיוֹם חַגָּם, יִשְׂמַח עִמָּהֶם מִשּׁוּם אֵיבָה דְּהָוֵי כְּמַחֲנִיף לָהֶם (הַכֹּל בַּטּוּר). וּמִכָּל מָקוֹם בַּעַל נֶפֶשׁ יַרְחִיק מִלִּשְׂמֹחַ עִמָּהֶם אִם יוּכַל לַעֲשׂוֹת שֶׁלֹּא יִהְיֶה לוֹ אֵיבָה בַּדָּבָר. (בֵּית יוֹסֵף בְּשֵׁם הָרַ”ן) וְכֵן אִם שׁוֹלֵחַ דּוֹרוֹן לְעוֹבֵד כּוֹכָבִים בַּזְּמַן הַזֶּה, בְּיוֹם [ח’ שֶׁאַחַר נִיטֶל שֶׁקוֹרְאִים ניי’ יֹאר] אֶחָד שֶׁיֵּשׁ לָהֶם סִימָן אִם יַגִּיעַ לָהֶם דּוֹרוֹן בֶּחָג הַהוּא, אִם אֶפְשָׁר לוֹ יִשְׁלַח לוֹ מִבָּעֶרֶב; וְאִם לֹא, יִשְׁלַח לוֹ בֶּחָג עַצְמוֹ (ת”ה סִימָן קצ”ה).
!אם אין דעת – הבדלה מנין
Joseph, we know your are a holy neshamah, however we have the old klal:
!ולא ע”ה חסידUbiq,
Well said, if the critics would have only learned a bit, you wouldn’t have this whole argument. Had they only understood the very basis of the issur, you wouldn’t have to be busy differentiating.
אם אין דעת – הבדלה מניןJoseph,
There are a couple of points you really missed.
You are so concerned with asking a Shyalah” when you really don’t understand what the shayleh is all about, as you are total confusing issues. No one asked if you can “celebrate’ Halloween, rather, the question was if you can give a gift or candy משום דרכי שלום or איבה. That is not equivalent to celebrating, or following anything of chukos hagoy.
Your lack of basic knowledge on this sugya is astounding, anyone familiar a bit, knows that in חו”ל gifts are only assur the very same day, there are different levels of AZ ,Chgam and אידם . You are mixing them all together. For a change, before you attack learn at least the one siman of simple Shulchan Aruch. Go thru YD siman 148:12 the Rema, and you will see all these were already permitted in those times. No need to say that it is permitted when the ones celebrating are not even religious, or even Xtians in the first place.Joseph,
“the Roman Catholic Church has long ago Christianized All Hallows Day.”
In this case, you are incorrect. Halloween in America has never been adopted as a religious holiday in the first place. Its more a culture kind of Festival. Yes, a Jew shouldn’t celebrate it, as after all it does have its pagan origins, but as far as giving out presents it is by far any comparison to X-mas.You should (at least!) read first the Rambam in beg of Chulin and then shoot Psakim. The rambam explains there are two types of A”Z, and in this case its not even close to the 2nd, which is Mutar beHana’ah…
apushatayid
While I am not sure if its permitted or not, you might as well give it as a New Years gift. That is what I do.
Joseph,
As for what it matters what one thinks, are you saying that based on Halcha or just your feelings? Based on the Rambam in pirush haMishnayos in Chulin you are clearly wrong.
Especially, that the typical non-jew is against Paganism.
Do you know that masqeurading on Purim also has pagan backgrounds according to many…Curiosity,
No one is doubting carrying arms as in “self defense”, the issue at hand is if Jewish kids should be wearing it as for being ‘cool’.
From the Gemarah it seems that arms is not something to wear as an ornament.As yekke pointed out, more detail is needed. What seforim, sugyas, time, schedule, etc. Torah Anytime, is good for when you are on the way, you basically need to set yourself up a specific time, and say as the Chafetz Chaim would says: I am ” dead” for that hour.
The Talmud in mesechet Shabbos discusses if wearing a sword is considered carrying, as many were wearing it as a tachshit and is rather part of dressing. The Gemara concludes that the Navi says לא ישא גוי אל גוי חרב.. so a weapon is not for a Jew to wear or glorify and is thus considered as carrying.
On the other hand, if you live or even go anywhere in Israel, you can’t miss chayalim with their guns..Officially or not official?
Ubiquit,
I recall the Avnei Nezer does not allow it (at least leKatchila) he does say something to the effect that the Admor the Chozah of Lublin did use a Murkav (esrog of Kurfo), due to him being a decendent of the BaCH who allowed murkav. For the very same same reason he allowed Chadash, being that the BaCH allowed it.The Avnei Nezer is located at the end of the Chosen Mishpat vol.
Also, many Polish gedolim came out with a proclamation against אתרוגים קורפו. Including, the Gaon of Kutna, Nefesh Chai, Kli Chemda etc.
However, there is a responsum by the great Sefardi Gadol the Sba Kadusha Rav Alfandri ztl claiming that grafting lemon is not Murkav.Apushata-
It certainly does matter. As with all P’sak stories, we need to know the entire case with every minute detail to really know what exactly Rav Moshe paskened.
Please see Aruch Hashulchan YD (117:29) that if any soap is Nifsal m’Achilas Kelev, it is permitted according to all. It is no diff than Chametz on Pesach.
Rav Moshe generally Paskened according to the Aruch haShulchan (even over the M”B).Joseph,
“Is that why they’re emotional wrecks?”
Actually they say its the other way around, releasing your emotions is very healthy. Keeping your emotions in can lead to depression.
So “emotional” – yes. “wrecks” – No!Also, it has been known throughout the ages, that its these ‘Yiddishe Mamma’ “tears” that kept us Yidden !
“It’s inappropriate to argue halacha on what was supposed to be a fun thread.”
Well, you do have a point, but what’s wrong with having “M & M” and Skitters in middle of learning? (or learning in middle of M & Ms…)
Joseph,
When it comes to beer and liquor, nothing needs to make sense. But the fact is, this is how it has always beer. As long gas some major shailoh doesn’t pop up regarding beer, people will drink without a hecsher.Ubiq,
You are correct about the Pri Chadash, acc to the Pri Chadash the heter is certainly legit. However I recall, Rav Moshe does quote the Chasam Sofer and argues on him. acc to the Chasam Sofer any milk that is not overseen by a Jew, is considered within the gezera of Chalav Akum, even if we know for sure there is no other milk around. Asides that, Rav Moshe is very clear that it’s a ” heter” and the ones relying” and makilim have a legit heter” but one should try to obtain Chalav Yisrael wherever he can (see vol 8 YD). Many poskim did argue on Rav Moshe’s chidush. The Chazon Ish has a heter on powdered milk only and didn’t rule so lehalacha. It has nothing with chasidus or not ( as one poster implied..)..in any case,my point wasn’t to go into the technical details, the point was that the ones not drinking in many cases are not just doing it as a mere Chumra.Joseph,
Asides a practical reason, I figure there is a difference within halacha prespective as well to be more machmir once you’re married, as at that point the woman becomes a deOraisa.
Whereas, a single carries no biblical issur of Lo sosuru..Bat,
“LeShem shamayim” is a life long achievement, we all have selfish reasons, that is human nature. Some have more and some less. There are only a few that can claim they mean purely 100 LeShem shamayim. The starting point s always shlo LeShem shamayim, as the Talmud states, you should learn Shlo leshmah and later on you will reach the level of lishmah.Apushit,
was the shampoo edible?
Joseph –
I figure, because of tradition ; through out the ages, Jews always bought beer by their local peasants, so even though the entire food industry changed, and many different things need a hasgacha, beer and liquor stayed the same as the past (perhaps that a leChayim should always he available at hand)Joseph,
I agree, even according to Rav Moshe, Chalav Stam is a Kula and not the other way around. Not drinking Chalav stam is not a chumra. Rav Moshe agrees that according to many poskim (Chasam Sofer, Pri Chadash) it is still considered Chalav Akum. Same with eruvin, Rav Moshe wrote that there are definitely on what to rely on and, the ones permitting it have legitimate heterim.
Furthermore, as per minhag through out the ages, poskim relied on all kind of kulos when it came to Eruvin. See Avnei Nezer hilchos Eruvin, Chasam Sofer and others, some basing it on the Gemara הלכה כדברי המיקל בעירובין ואבל”iacis,
On top of that we have an issue of Bracha leVatoleh, which according to some, saying an unnecessary bracha is a deOreisa of Lo Sisah.How about Cast Iron?
Its heavy, but many claim it to be healthy, though it needs to be carefully washed.Godal – Agreed. worshiping anything is Asuur (as posted above).
However, there is a separate Issur on sculpturing a full image of a person, sun or moon.As a man I cannot advice on the details of your questions, but I can give general advice:
a) Do not appear to be different than people of your community. You don’t have to be The most trendy etc. but as long as you don’t stick out as being “different” you are fine.b) As being in a conversion “process” – do NOT take upon any Chumros – start with basic basic Halacha only, and slowly but surely you can start adopting Chumros. E.g. You don’t have to wear the most striking nail polish but you should/could wear some. Later on, if you feel it’s not modest enough, you can start wearing only clear or no etc . (note, this is just as an example – I am no expert on these topics)
c) The most important – Be aware that Joseph is on the extreme side, before listening to him! LOL
May you have lots of Hatzlacha on your journey and a G’mar Chasimah Tova!
El Rushbo/Brooklyn
“Shtusim v’havolim!. It’s a dover pogem!!!”
Well, while I agree that Hashgacha is totally unnecessary, there is definitely a makom leHachmir where we know its derived from animal fat, according to the M”B. (see end of siman 326 B”H). You can argue that its totally Nifsal MeAchilas Kelev as the Aruch HaShulchan does, but in any case, where the ingredients does not indicate any fat etc, it is more than enough even leHachmir.Unless you chew your hair like Reb Yid and 770…
They probably have like a meter that the numbers stop at 9999 and start again by 0001 LOL.
LB – Joseph does have over 10,000 topics started no?“Is there such a mitigating factor under halacha that legitimizes the notion that some individuals are powerless to control their actions against an all-powerful YH?”
Halacha? No. (though we do find by anusa techila where at the end she was not anusa – the Gemara כתובות נא gives a reason יצר אלבשה” – but there has to be Anusa Techila.)
But there is such a concept Al Pi Kabalah/Chasidus; see sefer May HoShaloach of the Ishbitzer Rebbe R MY Leiner ZTL how he explains the story of Zimri in Parshas Pinchas (or Balak), and is quoted by his Talmid Rav Tzodek haCohen.Joseph,
Are you arguing on the Rambam? or you missed the words of the Rambam?והוא שתהא הצורה בולטת
i.e. sculpture type ONLY – NOT portraits etc.….אבל אם הייתה הצורה מושקעת, או צורה של סמנין כגון הצורות
.הרי אלו מותרותMeno,
“oleh al shulchan m’lochim”
Correct, and how and what we consider oleh al shulchan m’lochim’ has always been debatable. Like canned food, some hold its oleh al shulchan m’lochim’ and is considered Bishul akum. Tuna (and sardines), I recall, has diff problems with the Bishul Akum the way its processed.Shuali,
My point regarding “Bitul” is that a) in any case there is a Bitul here and is no diff than what they regularly do ..b) Yes, there are ramifications on how and what “bitul” should be applied, we are not discussing the typical ‘bitul’ case. e.g we know “Ain meVatlin Issur leKatchilah”sometimes Hefsed Merubah is used to be maikol etc.Meno,
“Bishul Akum” – I’m not saying there is actual “bishul Akum” but there a lots of Kulos in terms of Bishul Akum. e.g. relying on a pilot lights etc. which is constantly used in Hechsherim that are far off premises.
My main point is, that the way modern processing, globalization (ing. coming from all ends of the globe) and the nature of the food industry is setup, there are always difficulties that arise, and Heterim and Kulos are constantly used in order to produce. Ask anyone involved, I am no expert.
So if you want to really be Machmir on something like using Shampoo (or water) have a good look on what you are eating first. If you won’t use any shampoo – don’t eat any commercially processed food as well.
Bottom line: Yes I know people in Jerusalem that do not use shampoo w/o a Hechsher, BUT those very people eat only Bedatz Hecsher, they Kasher their own chickens, which they buy only from certain selected shochtim and butchers, bake their own Matzos etc. and won’t eat anything cooked outside their house.
Kol haKavod to them!If you eat from any typical Hecsher, and anything that your local grocery/supermarket sells – using shampoo with a hechsher only makes no sense!
“Because the entire idea of cholov stam is to rely on the government’s “hashgacha” for milk without needing Yidden.”
Wrong – all the Gov regulations and inspections does, is take off the original Gezeros Chazal, fearing that the “cow” milk really contains milk from non-kosher animal species. (i.e. by verifying that there are no non-kosher species on-site).
The very concept of a Hecsher is not an actual Chiyuv, the Talmudic halacha is ‘Aid Achod Ne’emon be’Isurim”
Now for whatever the reason we need an Hechsher nowadays, applies to the above milk as well.
The Gov is NOT regulating its Kosher status, rather, the content of “cow milk”…Meno,
Does your sink water have a Hechsher?
Pure water shouldn’t have anything else in the mix, and is not processed. Therefore, a hechsher is totally not necessary.
What does giving the hechsher indicate? -That no unkosher juice/oil/animal fat/ is mixed in? (even IF something was mixed in, in this case it is probably Lfgam and Butol..)
You typical product WITH a Hechsher has more Shaylos than any bottled water…Rk,
“Whats next – a hechsher on air?”
Don’t you know there are all kinds of bugs in the air? OF COURSE we need a Hechsher.Bodek is selling Bug-Free oxygen….
It boils down to the very old machlokes of if Sicha Keshtiya:
The minhag/custom was to rely on the ones that it is permitted.
See Aruch Hashulchan YD (117:29) wherein he states, being that nowadays soaps are inedible, therefore it is acceptable to use soap even from animal fats ‘Lkol haShitos” all opinions.
We can sure assume that reading the ingredients (or finding out about the brand) is more than enough, even if you want to be machmir.
There is NO need for an Hechser, other than you want to feel good about it. Or, as some do for Passover.Joseph –
Note – if you are really that stringent/machmir, you shouldn’t be eating from ANY American Hecsher, as they all rely on all kind of Kulos (Bitul, Bishul Akum, etc…). At least in this case you have a clear-cut Psak of the MB and Aruch Hashulchan that it is accepted as Minhag.I will quote the words of Rambam: (read carefully 3:16)
הלכות עבודה זרה פרק ג
טו אסור לעשות צורות לנואי, ואף על פי שאינן עבודה זרה: שנאמר “לא תעשון, איתי: אלוהי כסף ואלוהי זהב” (שמות כ,יט)–כלומר צורות של כסף ושל זהב שהן לנואי, כדי שלא יטעו בהן הטועים וידמו שהן לעבודה. ואין אסור לצור לנואי, אלא צורת האדם בלבד.טז לפיכך אין צרין, לא בעץ ולא בסיד ולא באבן, צורת האדם: והוא שתהא הצורה בולטת, כגון הציור והכיור שבטרקלין וכיוצא בהן; ואם צר, לוקה. אבל אם הייתה הצורה מושקעת, או צורה של סמנין כגון הצורות שעל גבי הלוחות והטבליות, או צורות שרוקמין באריג–הרי אלו מותרות.
Simple,
hanging= no
Worshipping the picture = yesSpeaking about Rashi drinking, he did NOT drink Bartenura Wine. But he definitely drank RASHI Wine.
The Navi in נחמיה says regarding Rosh Hashanah אכול משמנים שתה ממתקים basically means drink sweets i.e. honey. Based on that the Geonim drank a honey drink. dipping in honey is bought down in later works.
So I guess Rashi possibly drank honey.Catch/Ubiq:
“thats becasue halachicly they arent neccesarily different. a Kinyan on land can be made by either ?KEsef or chazaka.”
“for the record, Rav Shlomo Kluger directly applied the Halacha of Chezkas Karka to seats in Shul. ”Not that I disagree with both of you, but the demographics of RS Kluger’s typical shul and others have entirely changed. The typical Shul all pre-war seforim discuss was the “town’s” shul, meaning, it was built by the town, owned by the town, and really belonged to any person residing in the town, thus it can be obtained by means of Chazakah, Yerusha etc. as the Muchzak is part of the actual ownership. i.e. the “Town”. Whereas nowadays, shuls are either privately owned or are owned by the “members”. There is rarely any concept of a “town’s shul” anymore. E.g. in a Towns shul, I doubt that any Gabay or anyone else had any right to move anyone from his chazaka seat – it was totally his.
Therefore, I am not so sure how exactly and if “chazakah” is anything of an ownership here. I don’t think in the case of Rav S Kluger, regarding reconstructing a shul can be applied to nowadays shuls. I believe “chazakah” does give you sort of a right” over any other person. Nothing less than someone taking a seat and is “his” for now.We need to see the responsum in entire to see what its based upon, and see if it can be applied.
No one ever disagrees that he’s “un-presidential” – It is simple – that is what most his voters wanted. He is behaving the exact same way he always has, nothing changed.They did not want any traditional DC insider, and they sure did receive that! (for the good or the bad!)
Obama won on that account and it didn’t work out. Now people are thinking this will…Meno,
Having three saying for three is mentioned in shulchan Aruch” YD hilchos nedorim. I don’t know why it’s not that common in the USA..Ubiq, NO! chatzeros is what is questionable…
What does Brooklyn have with Eruv Tavshilin?
I think people here are really confused (“Eruv” Parshiyos indeed), Brooklyn Eruv or not is ONLY relevant to Eruv Chatzeros – NOT Tavshilin…LB,
Rather, ask if Rashi ate honey at all Rosh HashanahZD – “There is a famous Gemorah in Brachot where a talmid followed his rebbe to the most inappropriate places and when confronted the student said, This too is torah and I must learn it.”
Sorry, but that talmid had already learned EVERYTHING else he can from his rebbi, thus was still missing that particular guidance and, had no other way of obtaining that knowledge. When you will first learn all the obvious and still need to know something then we will worry about the Gadol. You can start with learning his seforim.
Though nothing wrong with looking but do not make out of it a “must”…WinnieThePooh – Good point.
However, what we could learn from the picture (not the looks though) is that Rav Wosner ZTL, as busy and masmid as he was, he still took his time off to take a walk spend time with his wife.