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Chacham,
“Rav Karp Rav A. Auerbach Rav S Rosenberg Rav M. Sternbuch etc. don’t know what they are talking about, and they just want klal yisrael to loose money for no reason.”The ONLY ones that have recently signed on any Kol Korah are the same few that have signed back in Tamuz 5777. No one other has been notifying anything about any new developments in the issue of PN being of AZ.
It is strange that IF it is true indeed, where are ALL the Gedolim? Where is Rav N Kareltz, Rav Chaim K. etc.
” Rav M. Sternbuch , Rav Elyashiv Rav Wosner Rav Karelitz” ONLY Assered Indian ones – not safek ones. “Safek” ones have total diff status.
The site claims that “Rav Landau of BB knew about it ten years ago”. Isn’t that strange that he still didn’t say anything until this very day?!
“really there is no chshash even if the facts are as they claim.”
Exactly the point, “IF” the facts are as they claim.
Again, the main issue are indeed the facts, Rav Belsky and others disputed Rav Dunners version. In fact, to have a clearly understanding you do have to be a “Mumcha” in the facts. You can not decide just by asking a few individuals and the sites.
To have a better understanding how this works, just read/watch how “editors” write about Orthodox Jewry, its simply comical how far their true “understanding” goes…
“הכתר הכבוד לחי עולמים”
I had a look at the sefer, (just google it) it seems like another one of those with an agenda and misquoting/applying irrelevant teshuvos and psakim.
Many of those have been circulating here and there and, some by some previous poster/s. From what I see its mainly quotes (or misquotes) and stories, that should not be relied upon when considering psak.
You should really learn through the sources thoroughly and then comment.
Laskern,
See the argument between the Beer Sheva 17 or 19 and the Shiltei Hagiborim in Shabbos on the mishneh במה אשה יוצא”
All that has been extensively covered in previously posts I quoted many different poskim regarding the above. The main topic in concern was: a) whether the Heter included natural looking Pe’eh Nuchris that looks like ones own hair. b) The ones that prohibited PN as Maris Ayin if it is still relevant nowadays.
Wizard,
“It’s a machlokes haposkim whether driving is okay for women or not”That was not what the discussion was really about, just read the earlier comments.
As I have commented earlier, extremism is taking over and all who are campaigning against Sheitlach as being “Avoda Zara” are really against Sheitlach in the first place. (hint: read the above’s comments there)
WATCH: Charedi Extremists Burn Wigs in ‘Religious’ Ceremony Symbolizing Purim
“. I think Joseph has given ample proofs that what he’s talking about is a halachic shittah”
Sorry, but as a I quoted, even Rav Wosner agrees there is absolutely NO proof of any “Halachik” status to say it is Asur (he quotes one that seemed to have compared it to the Gemarah in beg. of Pesachim wherein it states that it is not the custom of a woman to ride a donkey, which has long been disputed…). The only Isur is just as a Tekaneh for practicality and the above etc, but not any Halachik status.
Joseph,
Please define the Tekanah, which category of Minhag is it based upon – is it based on Halacha or סייג?
If its non of the above then it has no status of a “minhag”.
However, as mentioned above it could be a Tzenius based issue of Das Yehudis if its a place were driving is considered strictly a male’ act or not beKavodik . To have a better understanding, there are places ( by Chassidim) where a Rabbi/Rebbe will not drive a car. I heard from someone this is the case in Williamsburg and Kiryat Joel that most that call themselves Rebbes/Rabbis i.e. there do not drive.
Whereas, in the Yeshivish world every Rosh Yeshivah and their wives drive.Hence, the Rabbanim in lets say KJ and New Squire (where there is one Bes Din etc) can say to all their Kehillah members that the above is considered within our community as Lo Tilbash and not Tznius etc. But I doubt this will be MeChayev anyone else who passes by to have to abide.
Also, once the status changes and somehow starts becoming the norm (whatever reason involved) it automatically has no basis.
Joseph,
I saw the Teshuva and there is no mention of anything to do with הלכה, Rav Wosner agrees you can NOT prohibit it in terms of any Halachik basis and, there is no proof or any source saying driving is any different than just walking on the street. (He agrees you can not bring proof from the times of the Talmud)
The rest as they will say, אין זה אלא דברי נביאות. And is not something that binds anyone to have to be machmir.
Yes, if the custom would have been that women limit their appearances on the street etc then it has a pshat. But as it is, walk down any street in Bnei Brak and it is full. Same with all other cities mentioned.
Hence, the concept of תקנה ומנהג has no effect there. As it all depends in the circumstances.
As far as Hilchos Minhogim is concerned nowadays, it has no effect of anything that falls into any category of either Minhag based on Halacha or סייג. it seems to be just a Chasidish based custom.
You have no other source than just the mere saying “that Rav Wosner says so”.
Rav Zilber and others have a very strong case why yes. They say rather they should not travel on buses along other men, or having to take taxis with men drivers. The fact is, women are much more active today, most women work and need to travel to get there.
Neville,
Of course it is not pashut, as I have stated each case and subject is an entirely different status. Teffilin on Chol haMoed is an ‘halacha Minhag” I.e. the Bais Yosef etc. And has been accepted by ALL as the Minhag Yerushlayim/EY hundreds of years. Whereas, customs that have no halachik basis and was never accepted or implementer by all is a different story.
In the above mentioned case of Rav Dovid of Karlin is regarding teaching secular subjects/language, wherein there was a Cherem against it..
” Rav Vozner never changed his position”
Torah does not work like that, if whatever he based it upon has to do with mere facts – if they change – the Halcha changes. He might have just had such of a custom/chasiddus etc. or thought its not preferable etc. but to say so ‘LeHalacha’ and leDoros you need have proof, especially that other respectable poskim and kehilos permitted…
Joseph,
Please state the basis of the Psak..
“including written teshuvos from luminaries such as Rav Vozner, ruled against it’
While i didn’t see the responsum, I bet it has to do that with “fact” (at the time!) that women there do not drive…but I doubt there is any concrete proof leHalcha that there is any issue.
Hence, once the facts change there is no issue..
Joseph
“davening for the malchus is not equivalent to saying that Yidden and Goyim are equal or that we should daven for them equally or hope for the safety of them both equally.”Nor is merely stating that one should daven for nuchri giving it a status of equality. You can daven for both and daven more for your fellow yidden…
“(or in Eretz Yisroel, Meah Shearim”
“Meah Shearim has no status of an “Ir”, nor has Jerusalem according to many poskim especially nowadays.
Joseph and others:
Please refer to the below link for the psak of Rav Dovid of Karlin ZTL (Os Gimel), that the inhabitants of Yerushlayim can not force their customs on other people that move there after any tekanah.
http://www.hebrewbooks.org/pdfpager.aspx?req=1581&st=&pgnum=48
“The Slide to the Left.”
Joseph,I guess the Tefilah for the ‘peace of nations/malchus you dwell in’ etc is “left” as well…
“Coming from Midwest2, the guy who promotes Yidden watching movies, I’ll take any criticism from him as being a medal of honor.”
Joseph, your ultimate ‘Bekiyus’ in CR subjects/posts/threads is astounding!
Now if your learning would only be a fraction of that….
Joseph,
You are totally missing the point, almost all cities including Jerusalem have no status of an עיר’ as far as Minhag goes. Kiryas Joel might have such status as there is one Bes Din and one Rav that was accepted via it’s residents.
Also, doing or refraining from something by many individuals does not establish something as a Minhag haMakom. It has to officially established and accepted as a Minhag of the city.
I don’t think merely passing a city is either a condition to מחייב one to follow it’s customs. You have to at least live there temporarily to be included in the the Minhag hamkom Chiyuv, however it all depends when and what and how the minhag was implemented in the first place. Was is it an official tekanah on all people of the town before and after? Was it that each individual happened to follow certain customs and poskim?
In any case, most of your comments indicate that you are speaking without having any knowledge on the subject, which is complex. If you want to have any say in the matter, you should learn trough most of the Pri Chadash I mentioned earlier.
“There are sh”ut written about three psakim prohibiting women from driving. ”
Name the Halacha ramifications. Otherwise it has no effect of any minhag — unless it is accepted by ALL in that particular place. (and saying the fact that almost all or no one does it means nothing)
Joseph,
“An interesting question is what to do if a Chabad woman goes to a place where they pasken that wigs are halachicly prohibited (and no woman there wears only a wig in public.)”
Whilst there is no such place nowadays, but in theory the Magen G’Borim paskens clearly that you need to follow that halacha, as it is incl in ‘Das Yehudis’ (see MB in Hilchos Krias Shma ch 74)
Joseph,
Regarding the Sheitlach mentioned by 613. She is most likely quoting from a Chabad posek. In Chabad they are makpid to go with a wig and not with a tichel. They hold a wig is more efficient (and so did Rav Moshe) then covering with a tichel.
Joseph,
The fact that it is only a small % (given that it has any effect of a Minhag) does not matter, a Minhag has to be accepted by all. If there is one Bes Din in town that doesn’t accept it, it has no effect as a Minhag. Asides that it is not within the boundaries of any Minhag.
What it does do is that if the custom (it used to be in Israel at one point) that only a man drives then it becomes somewhat of a לא תלבש issue. The same way you understand that a woman should not be driving an 18 Wheeler, although there is no specific issur..
“Minhag” happens when a cities Halachic authorities approve a specific practice for a Halachic reason.”
It seems to be that you are confusing two different concepts. Minhag has a couple of components, one is Halachik Minhag, which is if a certain place has accepted a certain psak etc. And then there is the concept of a Minhag , מחמת “גדר, they are totally different and have different conditions as well.
E.g a Minhag based on Halacha can be easily overridden in many cases where it was proven that whatever it was based upon was in error, it can be abolished. Whereas, if it’s based upon מנהג למגדר מילתא is much harder to override. In some cases you will need a בי”ד הגדול במנין ובחכמה ,etc. It also depends how it was implemented and how the Kabalah of the minhag was accepted – was it accepted by all? Was it for the time being or leDoros? Did all accept it for their kids and kin, etc.
Just because people do or wear something does not define it as a Minhag…
In any case, the subject of how and when a Minhag is applied is very complex, each and every case and place is definitely different.
For all who want to get somewhat familiar should learn through the פרי חדש סי תצ”ו in Hilchos Yom Tov. He wrote an entire kunteres going through all different scenarios.There is a sefer written by the great Gaon Rav Dovid of Karlin called עמק ברכה, which he wrote regarding Jerusalem’s Cherem on learning secular subjects, he claims that Jerusalem has no basis of a Minhag in that case. (It should be available on Hebrewbooks..)
And in our case, there is no Minhag העיר in most cities.
“So we are a bit overweight.’
A bit” would be fine…In conjunction to most Frum people doing zero exercise is a major issue (the walk form your house to the car does not count).
Chafetz,
Well, you can listen to baseball on the radio…The following comments indicate how many are so out of touch with what is the average (or many) Yeshva boy’s mindset.
” If when you have free time you spend it watching the Superbowl maybe something is wrong with your learning.”
“hashem put you on this world not so you can watch tv, rather to learn toyrah”
“if you shtieg then the number one thing to do would be to not watch the game no matter what”Yes – the ultimate goal of every Yehiva Bochur should be to ‘reach’ to a level of learning that he should not be interested in any SuperBowl or sport (of course without commercials. commercials are Asur), but unfortunately that is not the case. Many Yeshiva boys are not that ‘Areingetun’ or not reached that level YET.
Hence, their minds need to be occupied with something entertaining and clean. Sports will give them that outlet and occupy their minds when not learning. We hope that everyone will eventually reach the above level and will abandon all sports on his own ! But for the time being that is much better than surfing the web or watching movies etc…
I agree its a lot the hype and all. But it is all relative, if the one involved is not that much of a Masmid in the first place, rather be involved in clean sports than just roaming the streets or surfing the web and who knows what else…
Many Bacohrim need an outlet and if sports is the outlet then nothing really wrong. The point is to keep it to a minimum and not to get too involved. (e.g. follow only Baseball and not basketball, hockey and football soccer etc..I think ‘Mashal’ logged into his fathers phone/PC/ iPad etc or the other way around. Another example/Moshol of someone that should rather be following Sports..
“If I believe my Rebbe has Ruach Hakodesh”
Please elaborate how is he your “rebbe” ? You never learned or even went in to him. If you want to claim one who is not alive as a Rebbe you might as well claim the Besh”T or The Alter Rebbe, or even Moshe Rabenu.
I know you will say “Nasi DORENU” and the above are not “dorenu” however, relatively to you, nor is the last rebbe…or at least in a couple of years he won’t be counted as “our generation”
“Nassi hador, the term was first applied to the Frierdiker Rebbe by the Rogatchaver Gaon. When bochurim came to summon him, he said “Der Nossi ruft” by means of explanation to his wife why he wasn’t even eating breakfast first before going.”
CS,
Do you have a source to the above story. I hardly believe the Rogatchaver said that. He wasn’t even a Chasid of the Rashab (let alone the Rayatz) , he was was a chasid of the Kapuster and went to the Tzemech as a child.
DY/Toi/Sechel
“I’m not sure if people place a picture of the Rebbe under the baby’s head by a bris, it’s certainly possible, I’ve never seen it, but I don’t have a problem with it if it is done. How exactly does it bother you?
Do you really not see how badly it shmeks of a”z?”
“ב. כל אברך שראה את הרבי, צריך בכל בוקר – לא משנה אם לפני ברכות השחר או לאחרי ברכות השחר ]נ”א: “צי פאר ‘מודה אני’ צי נאך ‘מודה אני’ “[ – ללכת לפינה, לצייר לעצמו את צורת הרבי, וזה יתן לו חיות לעשות את מה שצריך. )מיחידות שנת תשי”ב(”It seems like we have two separate issues in concern with the “pictures”.
One can be somewhat justified as the intent of the following known Gemorah of Rebbe saying that he was zochah to exceed his colleagues because he saw Rav Meir:
בגמ’ עירובין י”ג ע”ב: אמר רבי האי דמחדדנא מחבראי דחזיתיה לרבי מאיר מאחוריה ואילו חזיתיה מקמיה הוה מחדדנא טפי דכתיב והיו עיניך ראות את מוריך
There various different pshatim explaining the above see Marshah, Iyun Yaakov etc. However the Toras Chaim explains:
התורת חיים בעירובין שם ד”ה דחזיתיה , שהטעם שזכה רבי להיות מחודד מחבריו לפי שהשכינה היתה שורה על רבי מאיר כדמשמע במדרש ]במדבר רבה פ”ט, כ] שהיה רבי מאיר צופה ברוח הקודש, ולכך כל מי שזכה לראותו נמשך עליו שפע רוח הקודש
Meaning, that you are indeed mekabel Hashpoah via connecting to someone who has Hashraos Haschina by the act of just looking at him. (the same works the other way around, “Aser LeHistakel Bfnei Adam Rasha”)
Also see the Radvaz in the following link (last paragraph at the very end of the page) how he explains at length the connection of a Rebbi via by the act of just staring..
“תתקשר נפשו בנפשו ע”י ראייתו ויחול עליו מהשפע שיש על רבו וזה נקרא אצל חכמים סוד העיבור בחיי שניהם”
http://www.hebrewbooks.org/pdfpager.aspx?req=1952&st=&pgnum=342
However, all that is only relevant to the actual live Rebbe.
Especially, given that the reason as per “Hashroes Haschinah” on the Rebbe, whereas a very picture is exactly the other way around, as the following Yaros Devash explaining the very concept of pictures as Tumah – “Ruach Rah” :
היערות דבש ח”א דרוש ב’:
“וביחוד צריך שימור על הסתכלות במראות, כי כבר נודע מ”ש הזוהר [עיין פ’ פקודי רס”ז ע”ב] ומקובלים, כי בכל דיוקן ודיוקן אית רוח השורה, ולכן המסתכל במראה ללא צורך כנ”ל, הרוח מתלבש בדיוקנא, ומזיק לו במותו וגורם רעה לעצמו, כי ידוע תדע, כי אין לך פרצוף וצלם תבנית עץ ואבן, שאין עליו שורה רוח ומזיק:
ומאד יש לאדם להזהר מבלי להיות בתוך ביתו פרצוף וצלם בצורה בולטת, ואפי’ צורה מצוירת בכותל יש להזהר, כי אין לך צלם ודמות דלא שריה ביה רוח רעה.Furthermore, see the following link the שו”ת דברי מלכיאל ח”ג סימן נ”ח prohibiting any photographs.
http://www.hebrewbooks.org/pdfpager.aspx?req=804&st=&pgnum=85
Whilst I won’t say it is Aser but to say it has somewhat of a “Kedusha” that is absurd.
Now as for the Chabad reasons mentioned :
“”ב. כל אברך שראה את הרבי, צריך בכל בוקר – לא משנה אם לפני ברכות השחר או לאחרי ברכות השחר ]נ”א: “צי פאר ‘מודה אני’ צי נאך ‘מודה אני’ “[ – ללכת לפינה, לצייר לעצמו את צורת הרבי, וזה יתן לו חיות לעשות את מה שצריך. )מיחידות שנת תשי”ב(”This can be justified as a way of of achieving similar to what Yoseph had “נראתה לו דמות דיוקנו של יעקב”.
However, the other actions have no justifications in any shape or form, other than pure ignorance of thinking a picture has any Kedusha, when its the exact opposite!
“I see this story as צדיק גוזר.”
You should really ask yourself. Do you really think the Rambam would have accepted this sort of logic as proof. Not that I am doubting the very story, but if you would like to prove the point of צדיק גוזר – you cannot bring any stories that we know only by mere storytelling tales. There are much better sources for that. Moreover, from the stories it is certain that in any way whether he won or lost, you could have pinned the very same above צדיק גוזר on any side.
Aww,
“the misnagdim are the ones truely bring metame sheretz and will never accept they are wrong no matter what source is brought due to their preconceived notions.”
Speaking common sense: You do realize that misnagdim are simply following Mesorah of hundreds of yrs, whereas it is Chassidim that started something new, so basically “misnagdim” have nothing to be “Metaher” or any need to answer. It is Chassidim that had the need to explain themselves (whether right or wrong is not the issue and is beyond the scope.. nor even is it our Musag to comprehend the true differences of the dispute ).
It is quiet interesting how thing have turned around…
“Moshe, by judging correctly, chazal say that as a result, “kilu naase shotef lHkbh bmaase beraishis” that’s where I got that expression from, k?”
CS,
That goes on EVERY judge as per Talmud and beg. of Shu”A CM. So does it include anyone that is Mayid BeMaiseh Breshis i.e. anyone saying VayChulu Shabbos night, so are we to give the above the same status as the Rebbi?
Obviously, it is not to be taken literately…Aww,
השתטח על קברי הצדיקים ולהתפלל שם does not = pictures and does not mean he’s alive – all the R”N is saying is that his Guf has some kedusha via his connection to Hashem. Actually, Pictures as per Kaballah has Klipos and many Gadolie Baal Mekublim were makpid not to have their pictures taken (I recall a responsum in SHu”T Divrei Malkiel – who wasn’t even a Chasid – opposing it) I have no issue with the very pictures, but to take that the other way and worship it – THAT is an issue.
The concept of השתטח על קברי הצדיקים is already mentioned in Chazal more than once – nothing new here. (see Yavomos 122a in Rashi תלתא ריגלי in the name of Gaonim) No one has Taynes on the very Chassidus part – it is the extent how far nowadays Chabd has taken it to.
They have substituted the original i.e. a live or direct devekus to a dead one. Chassidus was meant as to have a live Rebbe (as the above Rambam) and not (as per R”N) ” להמצא השפע שם בצד מן הצדדים” The above R”N was not meant to take that as your primary source of Devekus Hashem.
The concept of connecting to a Tzadik as connection to Hashem is already mentioned in the Rambam in sefer hamitzvos 7
הציווי שנצטווינו להתערב בין החכמים ולהתחבר אתם ולהתמיד ולשבת עמהם ולהשתתף עמהם בכל דרך מדרכי ההשתתפות: במאכל ומשתה ומקח וממכר, כדי שנגיע בכך להדמות למעשיהם ולהאמין בדעות האמתיות מדבריהם.
והוא אמרו יתעלה: “ולדבקה-בו” (שם יא, כב)
וכבר נכפל גם הציווי הזה, ואמר: “ובו תדבק” (שם י, כ).
ובא הפירוש: “ולדבקה בו” – הדבק בחכמים ותלמידיהם.
זהו לשון הספרי.וכן הביאו ראיה על החובה לישא בת תלמיד חכמים ולהשיא בתו לתלמיד חכמים ולהנות תלמידי חכמים ולהתעסק עמהם ממה שנאמר “ובו תדבק”. אמרו:
“וכי אפשר לו לאדם להדבק בשכינה?
והא כתיב: “כי ה’ אלקיך אש אכלה הוא” (שם ד, כד) –
אלא כל הנושא בת תלמיד חכמים” וכוBut by far to the above mentioned extent.
Sechel,
“שכינה מדברת מתוך גרונו”
You do realize that is exclusively to משה רע”ה ,ONLY not even any other Navi, the Rebbe is not even close to any Navi. ( And I lost was already discussed in another thread, which I think this one is just a recycling most issues).More surprised that you should have known that at least from the Tanya.
– לקו”א ל”ד
והנה, מודעת זאת, ש(זוהר ויקרא כז): “האבות הן הן המרכבה”, שכל ימיהם לעולם לא הפסיקו אפילו שעה אחת מלקשר דעתם ונשמתם לרבון העולמים בביטול הנ”ל ליחודו יתברך, ואחריהם כל הנביאים כל אחד לפי מדרגת נשמתו והשגתו, ומדרגת משה רבנו עליו השלום היא העולה על כולנה, שאמרו עליו שכינה מדברת מתוך גרונו של משה (שמו”ר פ’ ג; ויק”ר פ’ ב; מכילתא שמות יח
The only a there one might me בלעם according to some…
Aww,
The issue is not whether he can theoretically be Moshiach or not (that is a discussion on its own – refer to the closed thread: https://www.theyeshivaworld.com/coffeeroom/topic/mesichists-explained-by-chabadshlucha)
Rather, how it has been created as a tenet and essential part of Yehadus as a ‘movement’ on its own. There is no inyan on having to “follow” and declare one as Moshiach. Yes, you can believe whatever you wish as the Moshiach but to go to such an extent is sort of like it happened with the Shabsei Tzvi movement.
MW,
“it means only that she likes experimenting in the kitchen, and trying new things that give a little variety in the monotonous menu that we sometimes have”
No one here is arguing against the above scenario. The issue in concern is when the title of Foodie is given on the account of one being obsessed with food.
“the 2 are mutually exclusive”
APY,You can argue that there are “levels”/dargos but to say they are “exclusive” is going against the Rambam and others etc. refer to my post on page 1.
Ubiq,
“But they are without question erlich, perhaps not the biggest baalei madreiga like we are”
Agreed – that we should not judge and I don’t think anyone is judging”erlichkeit” here. Erlichkeit is something within and is hard to judge by a mere personal opinion. Perhaps the person is not aware etc.
If you see someone speaking Lashon Harah or in mid of Kadish (a certain issur), would you term him as not erlich or someone who has an issue with conscious awareness etc of the severity etc. The mitzvah of ‘Dan Adom Lkaf Zechus’ tells you the latter.Perhaps the question needs to be rephrased:
“Is it appropriate for an Erlich Yid to call himself a Foodie”
And I don’t think you would ever call yourself one as well – so why not?
People are entitled to their opinions – as a general – if its appropriate or not. That does not negate ones personal judgement of any individual.
Dovid,
But they can not explain what exactly programmed the very “evolution” – How did the first elements of matter –
protons, neutrons etc. appear ?
(known in Hebrew as the ” Yuli” – see Ramban in Breshis and Toras HaShem Temimah)How did energy form? Who created the very energy/radiation of what caused the Big Bang?
Reb Yid – A+!
Ubiq
“Here it is again: “Food is not eaten for sustenance or wellbeing, it is just for the pursuit of pleasure alone.”The OP just quoted a Wiki definition , but basically the issue was if one can declare himself a Ba’al Tavah. No one here eats ONLY for sustenance or wellbeing, we are not at that level yet…so obviously a Foodie is not that.
Meno,
Reminds me of the old saying : “Two wrongs don’t make a right. But two Wrights make a plane.” One writing wright can make someone _______Random, please explain what the very issue is with appearing like a רעבתן . What is wrong with drinking two cups one after the other? Agreed it’s not the the literal translation, it’s in a way above, as Winnie (well said!) and others have pointed out.
“Your Gashmiyus Is My Ruchniyus” whether on food or any other indulgence that doesn’t involve shteiging 24×7”
Gadol,
You can not pasken from Chumash, we have the Talmud and a Shulchan Aruch. As I have posted earlier, we find many Halachos indicating that one should make all efforts not to “appear” as a “Foodie”, let alone officially calling yourself one. See Shulchan Aruch OC siman 170 .
OOTY,
As Joseph has suggested, to be in a state of jobless and homeless you can be in any other town. Pick yourself up and travel to any Frum community. Go into any Frum Shul in Brooklyn, Lakewood, Baltimore, Chicago etc. and you will find Yidden willing to help you. There are private people and Organizations that serve food and lodging for the needy.
Joseph,
“Rav Shach said had he sung Shabbos zemiros with a bren like his neighbor that he could hear, then his son would’ve been a Ben Torah.”
His son denied it in the above interview. I can not post the link but search on “הבן יקיר שמרד בדרך” or “ד”ר אפרים שך”
Here are his words:
Q: “שמעתי פעם שהרב שך אמר “אני מאשים את עצמי על כך שאפרים סטה מהדרך כי במקום לשיר בשולחן שבת זמירות של שבת, העדפתי ללמוד.A: אולי מישהו שמע את זה ממנו – אני לא שמעתי. ייתכן גם שזו אגדה ולא חסרות אגדות על אבא.
“Jacob. Every friday theres a demand for food. Would u be ok if friday prices were different then all week long?”
Actually, there is a clear halacha in Shu”A regarding the price of fish for Shabbos, that if they raise the prices before Shabbos one should not buy. See Siman 242 Mishna Brurah:
אם מוכרי הדגים מייקרין השער נכון לתקן שלא יקנו דגים איזה שבתות עד שיעמוד השער על מקומו“I am sure you heard of ZEH KELI VANVEIHU?”
Yes, and it has its conditions. FYI – there is NO Hidur in a ‘platter’ of a Mitzvah, let alone a Minhag..
Regarding Rav Shach’s ZTL non-observant grandchildren, I found another interesting interview with his son:
Q: אתה יודע, החרדים יכולים להגיד: “תראו, שני ילדים לרב שך: אפרים רצה להיות גם דתי וגם משכיל והנה ילדיו יצאו חילונים ואילו הבת של הרב שך, שנשארה חרדית ולא פזלה להשכלה, ילדיה נשארו שומרי תורה ומצוות”. איך תשיב לטענה כזו?
A: “זה שאני נכשלתי בחינוך של הילדים – זו עובדה. ולמרות זאת אני חושב שהשיטה שלי היא הנכונה: השילוב הזה של כללי ורוחני גם יחד. אי-אפשר לבד. העולם החילוני – אתה רואה את השטויות שהם עושים, זה משהו מזעזע. אבל מצד שני אי-אפשר להיות במאה ה-21 מבלי להשתמש בכל הכלים הכלליים שיש בעולם. זה בלתי אפשרי”.
Q איך היה היחס של אבא לנכדים החילונים שלו?
A: “מופלא. זה היה משהו-משהו. הוא אהב את עמליה ודורון אהבת נפש. הוא היה רך אליהם ומנשק אותם. בכל פגישה איתם הוא היה נפרד מהם במשפט שהעיקר שיישבו וילמדו. אפילו כשדורון הפסיק ללכת עם כיפה, אליו הוא הגיע חבוש כיפה. אבל אבא לא היה טיפש, הוא ידע תמיד את הכל וגם את העובדה המצערת הזו”.
Q יכול להיות שהילדים הפכו לחילונים כסוג של הכרזת עצמאות או כסוג של מרידה? כמו שאתה נהגת ביחס לאורח החיים של אביך?
A “לא-לא. אל תחפש משהו שלא נמצא. דורון הוריד את הכיפה מתוקף משימותיו בצבא, בסיירת הצנחנים בה שירת, ואחר כך בשירות הביטחוני במשרד ראש הממשלה, שם הוא משרת עד היום. מכאן זה נגרם, לא ממרידה. ושתדע, הילדים שלי במישור האמוני הם מאמינים גדולים בבורא עולם, אבל זה נכון שעל קיום המצוות, על חלק מקיום המצוות, הם לא מקפידים”.