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Fundamentally, a Rebbe should not get paid at all for teaching Torah. The ability to charge for teaching Torah requires a “workaround”, that the Rebbe is getting paid NOT for teaching but for babysitting. Therefore, the focus shifts. Yes, he is a dedicated Rebbe and teaches excellently, but we don’t pay him for that…his entire premise for compensation is his babysitting labor, which we don;t value very much. That puts a Rebbe in a different category then the janitor, electric company or administrator – there we know what we are paying for and we value that work. This becomes magnified when funds are scarce. We pay essential services. Babysitting is not such an essential service.
Suppose I am modeh that I am a troll, is that hodaas baal din or ain adom meisim atzmo rosha???
Reuven: Hey, Shimon, remember that you owe me $100 that you borrowed last month?
Shimon:: First of all, it was last week. Second, it was $50. Third, I paid it back. Fourth, I don’t know what you’re talking about.There are many shitos on line explaining why surgeons davka wear green or blue.
One shita is like Reb Yid mentioned, that green and blue are opposite to red on the color wheel … enabling the surgeon to detect even small hemorrhages in the operation field.
Another shita is like DovidBT, that green scrubs and surgical linens were originally adopted in the 1950’s because blood stains often leave a greenish discolouration when laundered.
Blue was introduced in the 70’s because it is more soothing on the eyes.
But here is the pin that busts this balloon:
Surgeons in the operating room wear surgical gowns over their scrubs – so there is no nafka mina what color the scrubs are (the blood gets on the gown, the eyes see the gown not the scrub, the stains get on the gown) …so does that make you fellas trolls?!
Set of Shmitas Shabbos K’Hilchoso and if not able to fully translate Hebrew right now, get it in English. It is classic and will serve you well. Piskei Tshuvos is a more recent classic and an excellent second set, but first, get the Shmiras Shabbos K’hilchoso. – I use it weekly, whenever I need to know a din in hilchos shabbos!
Reb Yid, I have a clean kitchen and the plumber in my kitchen or electrician in my bedroom better be clean too. Do I want a greasy plumber smelling of toilet residue puttering around my kitchen sink?! Those who work in my kitchen, whether chef or plumber, better be clean and not bring in contaminants! If the chef wears white, I see no problem if the plumber wears white.
In SLabotka of old, the bochurim knew who and what they were. Today, if a bochur were to dress like a university student, he would think that he is one and therefore will act like one.
A purim story was told of a yiddishe shikkur (drunk) in the shtetel, that one time while he was in a drunken stupor, the shtetel children pulled a purim prank on him and dressed him in clothes of a priest . When this poor yid awoke, he passed a window and saw his reflection and started to believe that he is a priest….but yet he remained confused because in his heart he knew that he was a Jew,, but the eyes don’t lie and he sees himself dressed as a priest.
Toi solve the problem, be decided to test himself. Everyone knows that priests can read Latin. He will find a Latin book and if he can read it – that is a simon muvhak that he is a priest, but if he cannot read it, that proves that he isn’t a priest but a yid.
He found a Latin book and couldn’t read a word – what a simcha! Now he knew that he is a yid!
But then he got a rifyon (a machshava ra’ah) – maybe b’emes he really is a priest, and there might be some priest that can’t read Latim.
If bochurim today would dress like priests or university students or in goyish non-yeshivish clothes, they will think they are priests. To test if they are yidden or not, they will open a sefer – and lo and behold, they can’t understand the sefer. But know, that is no raya, because there are some bochurim that can’t understand seforim (and there are some priests that can).
L’chaim!
Cooking is usually very messy. Ask any baalhabosta (housewife)! Things spray, drip, leak, stain, splatter, oil, grease….yet in every fine restaurant the chef wears white…explain why that does not apply to. plumbers or electricians?!
CTLaw – the moshel is excellent but with a minor revision that I added, which alters the outcome:
“Mama, can Avremi and Yossi stay for dinner – their family has no food and they haven’t eaten anything in three days?”
“You know I only made enough for the family – we need our daily three meals full of nutrition to maintain our good health (chayecha kodmim)”
Tateh to Mama: “Put a little more water in the soup – lo sa’amod al damm reyecha”rational, yes I agree that the expression of 100 is sometimes used in Talmud and Halacha as “a quantitative exaggeration made to prove the point”, such as with money: “even if pays 100 zuz…”, or in distance: “even 100 mil away…”, or by bitul: “even in 1000 it is not botel”.
However, in such examples, these is a REAL and ACTUAL difference between the lower amounts and the large amount, such as, we all agree that one zuz is worth less then 100 zuz, one mile is not as far as 100 miles, the larger amount dilutes more than a smaller amount for bitul…
But by aidus, “tray k’mayah” – two aidus are equal to 100 eidus, therefore adding a greater number HERE does not add to the weight of his hodaah.
Adaraba, it is misleading and incorrect to imply that 100 eidim give some sort of validity and greater weight as a testimonial instrument.
Hence my kasha on the expression when used in THIS particular context.
Closing all schools till ll children have a place to learn.That is a wonderful concept, to pressure ALL of us to find solutions for each individual.
Many feel, “ani, ess nafshi hitzalti” (I saved my own soul) – that is all that matters, but no, “imo onochi b’tzaraa” (I am with you in your anguish), we ARE “shomer achi onoch” (guardians of our brothers) and have an achrayus (responsibility) to each other!
Beautiful!
My question: Why is this concept not extended to other crisis,like – the shidduch crisis? No one in the class can get married till EACH and EVERY girl of that class finds a shidduch! Yes, some engagements will be lengthened, but it creates a COMMUNAL pressure that until each girl in that class gets engaged, no Rov will be m’sader kiddushin!
You want to go to the chuppah, then instead of spending energy on the wedding gown and type of flowers – spend time with your chosson to get each of your classmates engaged!
Of course, this would need cooperation on a global level (it isn’t containable to one city) and there might be special exceptions made (when a Bais Din decides that weddings can go ahead e.g. a parent is terminally ill and wedding cannot e delayed or a particular single is “in Bais Din’s opinion” sabotaging her own shidduchim prospects).
We are an “Am novon v’chochom” (a smart nation) and the CR has the brightest of Our People contributing, so we could work out the fine tuning and implement this beautiful idea that WORKS for schooling to solve (or at least alleviate) the shidduch crisis!
I am not hacking or trolling but saying divrei emes v’sholom.
We CAN do this!!!
“Even some frum businesses keep phone listings of customers which are not always maintained on a confidential basis.”
I am at check out of the food store buying a milk container, before the check out lady rings up my items, her first question, “What is your phone number?” Morei v’Rabbosei, I am only buying a container of milk, why does she need my phone number? It’s not like I am buying a firearm and explosives. It’s a harmless container of milk!
Other stores ask for my email address. They make it as if I can’t buy the scotch tape unless I give them my email address!
Now don’t get me wrong, I am a polite person and if someone asks for my phone number or email, I would give it to them, but why is it that if I ask back the check out lady for HER phone number, she says, “I am not allowed to give it out”. A bit of a double standard, don’t you think?!
Now for singles, I think they should not just simply give their phone number, but their entire shidduch resume, starting with a list of yeshivas / seminaries they were at, the shul they belong to…like, if the store needs to know info about the customer, let the store use it to start a data base of shidduch info…but I am not in shidduchim, so why does it need my personal info…
What if the store asks for date of birth, employment history, banking info, famiiy size…? At what point would you say, “Genug shoin! Just hand me an application form and I will fill it so that I can buy my milk!”?
The main purpose of Ashrei is to beable to say kadish. Ditto ashei before mussof and ashrei in selichos. If you missed ashrei and the tzibur started shmonei esrei, start with shmonei esrei and later say ashrei.
Quotas kept most Jews out of elite universities, corporate jobs, private clubs, and restricted neighborhoods.
Justice Ruth Bader Ginsburg recalls that when she graduated from Columbia Law in 1959 at the top of her class, no one would hire her. “So there I was with three strikes against me: Jewish, woman and mother.”
I ask you “writer” if you consider it a “private facility” that infamous town in Mississippi that had prominently displayed a placard at the entrance of the town: No Niggers, No Jews, No Dogs? (Sarah Blacher Cohen, Joanne B. Koch, Shared Stages: Ten American Dramas of Blacks and Jews, SUNY Press, 2007, p.5.)
“you are giving specific examples of exclusive facilities that were strict on who they let join which also applied to blacks and other foreigners who weren’t white I’m sure.”
The signs of “No Jews Allowed” were not just outside resorts and hotels, but also in public parks and beaches, plus in the front window of many businesses – stores and eateries.
Photos can be found of signs stating: “Christians Only – Jews Not Allowed”; “No Jews Wanted;” “Jews Not Allowed”; and several examples of “Gentiles Only.”
DO you see these signs equally applied to blacks or foreigners?!
She’al avicha…zikenech v’yomru loch – ask your elders. In the 1930’s, 1940’s, 1950’s in Good Ol’ USA it was not too uncommon to see signs on establishments openly stating “No dogs or jews allowed”! Golf clubs openly excluded Jews from membership! And many land sales contacts stated in the Purchase of Sale Agreement that the land or home must not be re-sold to a Jew perpetually. THIS WAS COMMON, indeed, so common that it was not newsworthy. The rise in incidents today are NEWSWORTHY, hence by definition, uncommon. Agreed, it is disturbing, but we are far more protected today than we were in the Goldene’ Medina of 80 – 100 years ago.
Chosid – “In Chabad it used to be acceptable to wear colored shirts, because it was assumed that bochurim we’re penimiyus and didn’t care either way. ”
I don’t believe there is any picture of a Rebbe, Rosh Yeshiva or Rav in Chabad that wore a colored shirt.
Bochurim in Russia, where getting food was a challenge due to poverty or in the USA during Depression would wear whatever shirt they could financially get their hands on. It’s not likethey were shopping in Macy’s or Woolworth and picked the blue or gray designer shirts over the white ones (with French Cuffs – no less).
The same probably applied to all bochurim in both the Old Country (Hungary, Lita, Poland etc) and in America.
The term “penimiyus” vs “chitzoniyus” is misused when applied to clothing, shaving, peyos etc. (reminds me of the non-observant Jew that claims he is a Jew “at heart” – a pnimi!).
A chitzon is someone that does mitzvos only “on the outside” without “internalizing” (in pnimiyus) that he is connecting to Hashem and doing His rotzon.
The conduct and behavior of a chitzon and a pnimi are basically identical except when qualifying the impact of the conduct on the individual.
“A white shirt is no more or less frum than any other colour.”
If I may be blunt and clear without knocking anyone:
Would you agree that the standard of “Frum” at it’s highest humanly possible perfection would be the conduct of Gedolei Yisroel, the greatest among our Rosh Yeshivos and Poskim?
Do these Gedolim wear shirts that are white or shirts of other colors?
Case closed! So yes, a white shirt is dressing the way the frum Godol dresses (and in contrast, a colored shirt is what the frum Godol would never wear),and to repeat, the standard of Frum is set by the conduct of the Godol.
(BTW these Gedolim that only wear white shirts do not c”v conform to “our” (or anyone else’s) standards, rather, they are the ones that set the standards and it is we that try our best to emulate them).
I will present a plausible biyur about yeshivish men wearing white shirts –
B’hekdem, a kasha, why is this minhag not applicable to yeshivish women? In other words, if there is some maalah in wearing a white (such as “simplicity” or “purity” etc), wouldn’t this maalah apply also to women?!
Therefore, one MUST say that the maalah of white is a maalah EXCLUSIVE to males!
Now we know that a halachic beged (clothing discussed in Torah) are associated with a positive and negative mitzva: Tzitsis and Shatnez. Although shatnes applies equally to male and female, tzitsis is a levush ish exclusively (to the point that Targum Yonoson on issur of Lo Yilbash gives an example of the issur for a woman to wear male clothes: to wear teffilin or tzitsis!).
Tzitisis are described as LOVON and Tcheles. Today, we no longer have the tcheles according to major poskim. We only have the LOVON.
As such, when a male chooses a beged elyon to wear, it is appropriate that he choose one that is LOVON – hence the WHITE shirt for men (exclusively).
(Those who ear blue shirts must ask themselves how they hold about tcheles…)
And that is chidush and lomdo. Thank you for allowing me to be marbitz it.
P.S. I am not c”v disparaging anyone who wears other color shirts but sharing an insight to the maalah of LOVON for a beged.
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.
In contrast, a person is not a baal habos over his body, he cannot commit suicide, injure himself or even permanently deface his body (tattoo) , therefore he has no baalus to obligate himself capital punishments or physical pain (malkos). [This is besides the fact that such punishments are in the exclusive domain of Bais Din – as pointed out re: knas].
The question I always had, does Torah COMPLETELY rejects the idea of “confessions”, that a confessor to a murder is disbelieved (because “Ain Adom Maysim Atzmo Rosha”)?! Granted he is not punished based on his confession (which requires a criteria of aidus and has’roah), but is he not believed that he is indeed the murderer (is his testimony totally rejected and his confession is rendered meaningless)?!
I 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?!
Another kasha on the expression “Hodaas baal din kmeah edim”, in truth, hodaas baal din is STRONGER tan meah eidim, for if he says he is chayov and 100 eidim say he is pottur, the ruling is that he is chayov, (not simply eidus muk’cheses – contradictory testimonies), so the expression seems to be inaccurate?! Plus my original kasha,what is the stress “k’meah eidim” – is there some special koach of 100 eidim which is not found in two eidim (tray k’meah – two are like 100)?!
Loshenhora,
(1) have you not heard of the Talmudic dictum,”Ain Adom Maysim Atzmo Rosha” (a person is disbelieved on his confession that he is a rosha)? (Therefore as Wolf says, he would be that he was mechalel shabbos).
(2) Your claim that 100 eidem has advantages over 2 eidim (re: zomimim), have you not heard of the Talmudic expression,”tray k’mayoh” (two are like 100)?!
On that, if he admits (hodoas baal din) that he owes $1 million to Shimon on a loan that took place last Sunday in Lakewood, and eidim come and say that last Sunday you were with us in EY (imonu hayisa) …does he become “zomem” (so to speak, at least with regards to discrediting the debt he admitted)?!LongBeach – not necessarily is the person “believed” (that he actually owed the other person money) but possibly because he is obligating himself to pay that person the money. (The difference would be if by “admitting” the debt, he causes damage to another). By issur, a person makes the object ossur FOR HIM, but not factually ossur. Likewise by monetary matters, it may not be factually a debt but it becomes one on him now.
I never understood the expression “like a hundred eidim” – since the testimony of two eideim is equally as strong 100 eidim, why use the (misleading) term “like 100 eidim” which implies greater validity to 100 eidim over a smaller number of eidim???
Definitely not giving any cholov akum foods!
Some people quit when they are ahead.
I once baked the perfect challos. My husband went crazy over them, telling me that that are like from Gan Eden. I knew my challos would never be THAT good again – so I quit making challos, because you can’t get better than perfect and any other challos would be “disappointing”.
Some complements mean that the wife archived perfection in this thing. She will stop doing it because she does not want to disappoint with sub-par.