GAON

Lern,
“Rav Yaakov Bender put out a book”

While I don’t know about Rav Bender’s book…ever heard the phrase:
פוק חזו” ?
Just walk into any Chassidik shtiebel in BP CH etc you will see plenty of Zman Krias Shma” signs hanging on the walls. Most Chassidim I know of are aware about the Zman and even when davening late have the minhag to say it along birchas hatorah.

I agree they are more lack of zmanim, but that is not as per “official” policy as you assumed. No way did Satmar rav miss a dOraisa..

LernTayrah,

“Nefesh Hachayim made this point as well.”

I don’t think The Nefesh Hachayim (end of SH 4) is referring to this case. He is speaking as a general term. I will quote:

ואתה הקורא. אל תדמה שמלבי הוצאתי הדברים. כי את כל זאת בחנתי ונסיתי. כאשר נתתי לבי לדרוש ולתור. ועיני ראו רבים אשר יחפצו קרבת אלקים. ונכשלים במו אלה הדברים הנ”ל אשר מפיהם אלי נאמרו מלבם. ובעיני ראיתי במקום א’ איזה אנשים שהורגלו בזה זמן כביר עד שכמעט נשכח מהם זמן תפלת המנחה שקבעו לנו רז”ל. ואדרבה נקבע בלבם מרוב ההרגל כמו דין והלכה שתפלת המנחה עיקרה אחר צאת הכוכבים. וכשאדם אומר לחברו נתפלל תפלת מנחה. הוא משיבו נראה ונעיין אם כבר נראו הכוכבים ברקיע. וה’ יסלח. להם. ויכפר לשוגה ופתי:

“Rav Shwab famously said about the Satmar Rebbe that he would have accepted him as his rebbe if not for the zman krias shma thing which the Satmar Rebbe ignored”

Sorry, but you seem to be confusing the two. No way did he “ignore” Zman KR”S. While he davened after zman tefilah, he indeed did say KR”S at the earliest zman. As for your claim, only total Am Haaratzim are not aware about KS, in fact, most shuls inc. Chassidim have signs in large print reminding all about Zman K”S!

“Pronunciations- litvish said Ay rhymes with pay. In Brisk they still speak of “tayreh”. Anyone who had a litvish rebbe knows it’s Teyreh not Toyrah.”

While you are correct about the older Livish etc …However, in Brisk they do NOT pronounce “ay” at Krias haTorah nor at Krias Shema. That’s a fact, so obviously it is not the halachakly correct…

A serious topic attracts the “litzonei ha’dor”

While the topic is serious the solution is way out of reality. How come Tosfos (quoted earlier) couldn’t’ come up with such a tekana?
Rabenu Tam had to be mattir ‘kedusha ketana’ because the shidduch crisis in his days. He could have had Bes- Din force every person to marry…

Lern,

“Nefesh Hachayim made this point as well.”

I don’t think the Nefesh Hachayim (end of SH 4) is referring to this case, he is speaking as a general term. I will quote:

ואתה הקורא. אל תדמה שמלבי הוצאתי הדברים. כי את כל זאת בחנתי ונסיתי. כאשר נתתי לבי לדרוש ולתור. ועיני ראו רבים אשר יחפצו קרבת אלקים. ונכשלים במו אלה הדברים הנ”ל אשר מפיהם אלי נאמרו מלבם. ובעיני ראיתי במקום א’ איזה אנשים שהורגלו בזה זמן כביר עד שכמעט נשכח מהם זמן תפלת המנחה שקבעו לנו רז”ל. ואדרבה נקבע בלבם מרוב ההרגל כמו דין והלכה שתפלת המנחה עיקרה אחר צאת הכוכבים. וכשאדם אומר לחברו נתפלל תפלת מנחה. הוא משיבו נראה ונעיין אם כבר נראו הכוכבים ברקיע. וה’ יסלח. להם. ויכפר לשוגה ופתי:

“Rav Shwab famously said about the Satmar Rebbe that he would have accepted him as his rebbe if not for the zman krias shma thing which the Satmar Rebbe ignored”

Sorry, but you seem to confuse the two. No way did he “ignore” Zman KS. He davened after zman tefilah (Chatzos?) but he indeed did say KS at the earliest zman. Please name the source.

As for your claim that many miss Krias Shma, only total Am Haaratzim are not aware that about KS. In fact, most shuls including Chassidim have signs in large print reminding all about Zman KS!

“Nefesh Hachayim made this point as well.”

The Nefesh Hachayim (end of SH 4) is not referring to this case, he is speaking as a general term. I will quote:

ואתה הקורא. אל תדמה שמלבי הוצאתי הדברים. כי את כל זאת בחנתי ונסיתי. כאשר נתתי לבי לדרוש ולתור. ועיני ראו רבים אשר יחפצו קרבת אלקים. ונכשלים במו אלה הדברים הנ”ל אשר מפיהם אלי נאמרו מלבם. ובעיני ראיתי במקום א’ איזה אנשים שהורגלו בזה זמן כביר עד שכמעט נשכח מהם זמן תפלת המנחה שקבעו לנו רז”ל. ואדרבה נקבע בלבם מרוב ההרגל כמו דין והלכה שתפלת המנחה עיקרה אחר צאת הכוכבים. וכשאדם אומר לחברו נתפלל תפלת מנחה. הוא משיבו נראה ונעיין אם כבר נראו הכוכבים ברקיע. וה’ יסלח. להם. ויכפר לשוגה ופתי:

“Rav Shwab famously said about the Satmar Rebbe that he would have accepted him as his rebbe if not for the zman krias shma thing which the Satmar Rebbe ignored”

Sorry, but you are totally confused. No way did he “ignore” Zman KS. He davened after zman tefilah, but he indeed did say KS at the earliest zman. Only total Am Haaratzim are not aware that about KS, in fact, most shuls inc Chassidim have signs in large print reminding all about Zman KS!

“Pronunciations- litvish said Ay rhymes with pay. In Brisk they still speak of “tayreh”. Anyone who had a litvish rebbe knows it’s Teyreh not Toyrah.”

While you are correct about the older Livish etc …However, in Brisk they do NOT pronounce “ay” at Krias haTorah nor at Krias Shema. That’s a fact, so obviously it is not the correct…

Jo,

“the way the Halacha works is if, say, Chaim decides marriage is not for him, Beis Din then goes and finds a girl who is willing to marry him. So they speak to Shaindel and she tells them that she’s game to marring Chaim. Beis Din goes back to Chaim and say, “Reb Chaim next month you’ll be marrying Shaindel. Be ready cause you have no choice.”

A month later they marry the lucky couple.”

You omitted the last part:

A month later they divorce… unfortunate for Shaindel.

lern,
it became yeshivisah to say “oy” instead of “ay”

Can you please elaborate. As far as I understand, the older Litvak’s used to pronounce “Oy/Choylem” with an “Aye” sound, however, most of the Ashknazim pronounce it “Oy” Yekkes with an “Ow” , Sefardim with an O.
I don’t think it is limited to Chassidim at all.

“unless they started wearing clothes that were not kovod habrios the yeshiva bochrim should dress like the university students ”

Here is the question how do you define “clothes that were not kovod habrios'”?

If you really want to know; the Charedi clothing that they wore prior to that, was way beyond what you are inclining to say (it was similar to Chasidim, long fully bearded etc) . White shirts and dark pants is accepted “stylish” in the business world as well, (though it will depend if its properly fitted or not..)

Asides that, Torah was then in a situation that it was looked down upon, (hence, most bachurim in The Mir couldn’t find any shiduchim. No typical girl wanted to marry a ben torah, then emerged ‘Bais Yaakov’s’ that solved part of that issue…) So a solution had to be found to raise the bar..

A person has “control” (ba’alus) over his property, he can make his property hefker or gift it or destroy it, so because he has control over his finances, therefore he can place upon himself financial obligations (except for the financial obligation of a “knas” [fines] which is only in authority of Bais Din to impose). His hodaah can therefore be michayiv him financial obligations.

you should read the Ketzos I posted earlier (the above seems like the shitah of the Mahri BL) here is the link:

http://beta.hebrewbooks.org/tursa.aspx?a=cm_x8809

” won’t compare it to viduy, when a person confesses his sins, but shouldn’t his confession to Bais Din (a viduy of sorts) be accepted as part of his teshuva – that he is accepting responsibility for his past wrongs?!”

Actually, I once saw a Pshat why you say Vidduy before you go to sleep or before YK, that it works as ‘Hodah b’fnai Bes Din’ which is Pater from K’nas when testified before the Edus testifies, which is occurs later at night, through the act of Yad kal Adom Chosem Bo!

While I don’t exactly know what you are looking for or learn, Generally, there are two ways to look at it.

a) Seforim that you will constantly use but are available anywhere you will go like a pocket-size Misnah Berurah/shas/Tanach etc , b) or collecting seforim that are not exactly available in every shul/yeshiva but are handy.

Chukas Hagoy?
Sounds like Am Haratzes The Gemara in Yoma 38 speaks about the impact of the קטורת how the aroma filled the streets of Jerusalem:
מעולם לא יצאת כלה מבושמת מבתיהן, וכשנושאין אשה ממקום אחר מתנין עמה שלא תתבסם, שלא יאמרו ממעשה הקטורת מתבסמין, לקיים מה שנאמר והייתם נקיים מה’ ומישראל א

“L’shitas’cha, do you hold that saving is totally off the mark (no zchiya applies) and thus a saver is simply a gazlan? ”

Agreed that is what I think regarding siddurim and seats, but am not sure if גזילה can be applied here. It is sort of a shutfos in השתמשות, so technically he’s not taking from anyone but still still has no right…

“And no one better not touch my kugel once it is in my plate (kinyan chotzer ha’mishtameres)!”

Absolutely agree with that (and am not even looking at your kugel! – though am not sure if a plate has a Chatzor status especially in a shul!) However, a major diff from a siddur or place; kugel was meant to be taken and to eat i.e. as yours ro keep by the giver, whereas, a siddur is meant ro be as an השתמשות only not ro keep. Hence, there won’t be any kinyanim involved.

Somehow it remindw be…There is an old שאלה if someone is a guest ane receives food at the table, if he can he מקדש an אשה with the portion..

“The peah is not hefker, it belongs to the community of poor people”

I recall the Ketzos saying Mefurosh that it is “Hefker l’Aniyum..

Reb,

Zochim l’adom, one can acquire for someone else, even if one does not need for himself, BUT only if lo chav l’acherim, it does not cause damage/harm for others.”

There is no such concept as “Zochin” in this regard – it is not exactly hefeker that there are “kinyanim” etc. involved. It belongs to the shul i.e. to people as a whole – all are partners and whoever arrives to shul to use it . You have no “Baalus” in any sense other than actually using it.

See Shulchan Aruch YD 226:1 regarding the concept and ‘geder’ of a BHM”D that its really a shutfos, (See T”Z and Shach there.) consequently, it can only be “his” as long as he is ‘using it.

http://beta.hebrewbooks.org/tursa.aspx?a=yd_x6630

I am almost sure I saw Rav Cham K saying the above, but once again, it is difficult to rely on these Rav Chaim’s “M’pi haShmuah” psakim going around these days.

Reb,
“Today there are seforim on databases with search engines! A rov can search for teshuvas! The market today is flooded with Seforim that are melaket (collect) in halacha.”

If you are a true Lamdan you will see that is precisely the indication of what is the con of all those search engines etc.

I have seen numerous quotations of these so-called “melaktim” that have been totaly either misquoted or, totaly out of context. Many times the opposite of final halacha etc.

That is no doubt a result of one using. “search” and not knowing thoroughly, but rather seeing quickly a qoute and not learning the final end, or the next teshuvah.

However, there is nothing wrong by using search here and there, but if that is your entire basis of knlowedge then your knlowedge is not true kinyan of yedios. You might remember it for a day or a week, but it will never be a part of you.

You will never find someone like Rav Ovadia Yosef misquoting, for his knlowedge was obtained through yegiah and learning through these seforim from cover to cover.

Cons are obvious, he will never properly learn or master how to learn a Gemara on his own.

It is one thing people who do not have the time or capacity to learn on your own use it, but why should a Yeshva bachur who has the time and is capable use it.
Pros – even when you learn on your own, it is always handy when you get “stuck” to have it as a reference or just for difficult words as translator etc.

Have it for your additional Mesechete to study..

Bottom line, it depends for whom and when..

What else is new? Another ridiculous Anti Chabad thread..

The very comparison is just absurd. Lev Toah’s very foundation is just all based on one individuals ideology, one who had no status of anything, he was not a Talmud Chacham nor a baal madregah, Kabalist etc. one with zero credentials other than some charisma, an extremist and, the ability to brainwash the weak and ignorant..

Chabad, whether you agree or not, is based on a Mesorah from the Ba’al haTanya, including the concept of deveykus and ‘bitul’ to the Rebbe..

Yseig,

“of whom are baki in Gemara-Rashi-Tosfos by heart (literally you can give them a page number and they’ll explain the Tosfos in great depth as though they had just come out of a shiyur),

Please do not over rate it.
While you might have met one that had known the few places that you had asked him. . There are only a few in the entire torah world that truly fit the description. Rav Hirshprung ZL was one that comes to mind..

One way to put it is: You are basically asking which is worse, Chillul Shabbos etc or Avodah Zarah?

Answer: No doubt, AZ. It’s basis is found in the Torah and Chazal etc.

The main issue with Chillul Shabbos is, it is considered “AS” a mumar etc. being that Shabbos “signifies” Amunah. (which is debatable and depending the situation etc), hence, official declaring one as a Mumar and a Meshumad is the lowest you can get.

Las,

There is indeed an inyan ‘al Pi Zohar’ – quoted by the Bes Yosef and Rema (OC 25:2) to go to shul with your talis – see below link:
http://beta.hebrewbooks.org/tursa.aspx?a=oc_x63

I figure it is not possible weekdays as the Tefilin passing Makom Tinofos etc., so it is practically done shabbos only.

There is also an halachik reason as well, as there is a machlokes about the bracha (being that you recited a bracha on the Talis Katan, if merely walking to shul is considered a ‘hefsek) .
See below a resposum from the Ben Ish Chai (Ch 5) regarding one going with a thin talis to shul.

http://www.hebrewbooks.org/pdfpager.aspx?req=1401&st=&pgnum=229

Hence, it certainly does not indicate ones preference regarding an eruv.
Personally, I go to shul wearing a talis on YT as well.

“Rav Moshe argued (O.C. 4:88) that since Brooklyn is a large city and some my think that it contains shishim ribo, one should not establish an eruv ”

This again is only in reference to “establishing” an eruv not once it has been established. No?

Nev,
“The question is, is LA comparable to KGH (matir’d by Reb Moshe) or to Brooklyn ”

Define the difference and you might have the answer.

In any case, as I have posted above, it may very well be diff, due to the factor of not having the amount within 12 Mil x 12 Mil, which is a major factor of Rav Moshe’s issur.

For,

“Gaon- the Rav that said about the Eidus says he was involved in us discussion with Rav Moshe and he is of the same caliber as the matirim so I don’t think that would fall into the same category as people on a chat being mevazeh.”

Same caliber or not is not the issue – the one using the eruv has a psak from a legit posek, hence by declaring one ‘Posul le’Edus’ is a Bezoyun in the worst degree possible!!

It is a b’zoyun – toward all other poskim that it is based upon. (especially when there is nothing written by Rav Moshe pertaining LA and is all hearsay.)

!תורה תורה חגרי שק

Its a bizoyun – toward each and every city that relied on the very heterim i.e. מוציא לעז על ראשונים – אל תסיג גבול

Its a bizoyun – toward each and every person using an eruv in Yerushalayim, on top of Malbim Pnei Chavero i.e. the person that is an Eid, and his posek and, all present at the chupah that rely on the eruv.

Imagine one saying: all relying on Rav Moshe’s psakim (Chalav Stam, shavers, etc) are posul l’Edus…anyone using a shabbos timer is pasul. Or sfardim saying anyone eating non-beis Yosef shchitah etc..

“people like You Don’t Say tend to be Mevazeh Rabbanim that don’t agree with them.”

With all due respect, isn’t the following precisely what they are doing:

“I even heard one of those rabbanim say that they would not use anyone who carries in that Eruv to be an Aid at a Chasunah.”
אין לך בזיון היתר גדול מזה….

Rachel,

Correction – the one “trying to handcuff him” was a male, the female only got involved once he “resisted” and was the only other available on the scene.

Even if they are trained etc, do they have to wait for another male to arrive?

GG,

“and the מנחת יצחק about London, to say that the מחבר does not refer too a literal 600k every day, rather, basically, the מחבר means a street which is מיועד for 600 k.”

Please reference the מנחת יצחק, the one I know of, clearly states that the 600k need to pass in the course of ONE day, though not EVERY day, but they do need to be passing at least on some (consistent) basis and then be מיועד for 600k on a daily basis, meaning they need to be close by, which is the case in Jerusalem, but never pass in a single day.

This is not his own shitah, he is basically quoting the Beis Efrayim, (which is quoted by the Marsham as well…) And so is it clearly the understanding of the Meiri in Rashi’s shitah, that 600k needs to be passing ‘occasionally’ in one day and “possible” every day.

The ‘סברה’ seems to be that if it never actuality passes then it it cannot be defined as a Rh”R of 600k, only once it does pass, occasionally (i.e. not as a one time occasion) , thus can ‘מיועד for 600K’ be defined as 600k – even on the days it does not actually pass, but nevertheless, you still need a road/street with 600k traversing within a single day.. which you do not have…