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It still has absorbed chometz and gives out flavor (te’eema) when exposed to warm (above 110 degrees) or sharp foods (such as onion or vinegar). Although, a nosen taam li’fgam, but still 100% ossur (unless one is a Kaaritte which does not keep d’rabbonons – but then there are many other practices that differ from Judaism).
rational – being temporary in Israel does not acquire residency in Israel, keeping one still chayov in two days Yom Tov. The question is if a single person becomes a resident or not. Same in reverse, if an Iraeli bochur or girl visits usa, does he keep two days Yom Tov – and miss putting on tefillin on the second day yom tov…this isn’t how we “feel” about it, but exact application of the halachic criteria – hence the opinions of poskim (and our opinions mean nothing).
iacisrmma – DY pointed out the error, I meant the Or Sameach – my fault for multitasking. I hope it did not cause you serious sefaykos in emmunah, a hezek in momonus, or problems in sholom bayis. If it did, please be mochel as I say Al Chet..
My twin daughter’s names are Avigayil and Avichiyal. I call them both Avi (efficient – one call gets them both).
Joseph, the real shaylah is if the chosson’s name is Simcha and the kallah’s mother-in-law is named Simcha/
In such a case, is there a kedaida from Tzavas Rabi Yehuda HaChossid, that a chosson shouldn’t have same name as his father-in-law and kallah shouldn’t have same name as her mother-in-law?
Does it apply also across genders: kallah with the same name as father-in-law, chosson with the same name as mother-in-law?
It will be discussed in my soon to be published best selling sefer, מִבֶּ֧טֶן שְׁא֛וֹל (if my husband שאול approves the name because it is part of possuk ויענני מבטן שאול שועתי שמעת קולי).
What happens in Lakewood, stays in Lakewod, kal v’chomor from Vegas.
Not my pilpulim, sources from seforim:
In Sefer Pada Es Avraham by the Gaon R’ Avraham Palagi (Mareches Shin, Os 19, Daf 22c) writes: ” To give a male the name “Simcha” is consistent with the psukim, but to do the opposite, to give a female this male name, one must wonder if it is permitted, since it is placing a male garment on a female (lo yiyeh kli gever al isha), because it causes confusuin among the genders.”
Although we find women named Simcha, it is a male name and as quotes, one must wonder if it is permitted – as this sefer writes.
As I wrote earlier, there were many gedolim, such as student of Rashi, Baalei Tosfos, the Or Samech etc. that were called Simcha. It is a man’s name that people. for whatever unknown reason, also use for women (not the other way around).To assert that it is a woman’s name and not a man’s name is factually incorrect.
Likewise, the name Menucha is common for girls, yet the word menucha is zochor, as Rashi states in Yuma 81b D”H Tishbisu that “menucha” is loshon zochor. Yet, it is used commonly as a name for girls. Therefore, the word being zochor or nekeva is not determinative if the name is for a boy or a girl.One cannot judge by the word itself (that it is zochor or nekavah) to decide if the name is for a boy or for a girl.
DY, to err is human, to persist is devilish (and signs of a Democrat), but to blame others shows managerial potential (and a true politician).
Yes, that is what happens when I am doing three things at one time (cooking, learning a shiyur on line and posting)! And did I already put salt in the soup? And what’s with those meatballs!
In fact, Simcha id definitely a BOY’S name (and a “chidush” to use it for a girl’s name). We find nowhere in Tanach or Shas that any girl is called Simcha, but we DO find Simcha as a male name.
See Sukka 48b that there were two men heretics, one called Sosson and one called Simcha that were arguing whose name is “greater”,.. Simcha said the possuk says first his name: Layhudim hotsa ora v’simcha v’sosson…(see interesting debate).
The Machzor Vitri was written by Rabbeinu Simcha d’Vittara, a student of Rashi and grandfather of the SMAG.And Rabbeinu Simcha – the Baal Ha’Itur.
And one of the Baalei Tosfos was Rabbeinu Simcha, see tosfos Yuma 46b D”H Ki.
So I am on solid ground to state that SImcha is a male name, but where do you find support tostate that Simcha is a female name?!
Don’t be silly! Simcha was the name of many gedolim: R’ Simcha Rappaprt (which R’ Yonoson Eibshitz in Sefer Yeoras Dvash praises highly); Reb Simcha of Vilhozin, student of the GRA; and of course the Chofetz Chaim, R’ Meir Simcha of Dvinsk (plus countless others)!
Male or female:
Yona
Micha
NoamBottom line – if you are about to use a blow torch on your braces, DON’T! You have a din of a shoteh, and no need to worry about kashering them.
ubiquitin – you are a genius!! (But we are having a bit of sholom bayis problems).
cholentandkugel – One year when the teens didn’t want to peel potatoes for the potato kugel,I said no problemo. When the seuda came, I served them each a whole unpeeled potato with a raw egg in shell. That’s your potato kugel! From then on, they peel!
Bekeshe, shteimel,vayseh zoken, tzites over shirt and black slipper-type shoes.
That will teach them!
After that, they will be thrilled with just a black suit and white shirt.
But if you wear black and white, make sure to tell them that you are trying out the Mennonite and Amish style of formal dress.
Non Political – “Are you saying it’s appropriate for a person to act stringently while living in a community where there is an accepted custom to be lenient based on the psak of that community’s Rav?”
– YES! A person can always be machmir above and beyond the community standards, especially if the chumros are based on valid halachs (especially when based on actual psak of Rabbonim). However, it should be done in a private manner, not to make other feel inferior, as mentioned in Shulchan Oruch.
“Are you saying it is assur for the Yom Kippur lady and Seminary girls in your example to do what they did?”
– YES! Not only inappropriate, but probably forbidden once they received a psak from their Rabbonim, to go “psak shopping” would be going against their Rabbonim (which may be even a d’oraysa – Lo sosur min haderech asher yarucha – do not stray from the path that they (the Rabbonim) guide you).
Firstly, I am anti anti-vaxxers and strongly hold they are acting contrary to halacha. Having said that, and commenting on the OP’s question with a question:
Suppose I am from the MO community. The Rabbonim in my community give various leniencies to certain halachic issues. Is there anything wrong with seeking a psak from more chareidi poskim?
Suppose I am from America, where Reb Moshe was the leading posek. Is there anything wrong with seeking out the psak of Rabbonei Eretz Yisroel that were machmir in certain areas?
Finally, suppose my community generally uses OU as the kashrus standard, would there be a problem if I seek out “chassidishe hechsherim” which have certain chumros, such as not relying on various kulos for bishul akum, checking individual tuna fish instead of spot checking etc.?
The problem of “shopping for a psak” is when your rabbonim forbid something and then you start an international search to find a Rov that will give a hetter!
I know of women that were pregnant (a healthy, normal, uncomplicated pregnancy) and their Rabbonim paskened that they must fast on Yom Kippur. They called dozens of Rabbonim in various cities, till one was maykil and permitted them to eat on Yom Kippur!
I know of girls that went to seminary in EY and their Rabbonim paskened they must keep two days of yom tov, so they shopped around till they find a psak that allowed them to only keep one day Yom Tov!
Rabba Joseph, MAy you have a lengthy living memory. The Rabbitt Zen
YidForYashrus – “Would Pesach be any different than regular milchigs and fleishigs?” Yes, chometz is “afilu b’mashehu”, bittul does not apply, we are much more machmir by blios of issur of chometz b’pessach (in keilim).
laskern – ” I think it is not yad soledes bo.”
Rreb Moshe’s shiyur of yad sodes is 110 degrees (slightly higher than body temperature of 99) which covers most soups, coffees, sizziling steaks etc.
The braces are definately boleah. (Some also think so about fillings, crowns etc!)
The suggestion of major poskim (myself included) is “k’bolo kach polto” – which means to not use any hot or sharp chometz for 24-hours (not to be a ben-yomo), and rinse the mouth with the hottest water one can tolerate (since that is the degree of the beleah, that would suffice for the pelita).
However this is a kula. Necessary, when required.
If the braces can be easily removed, then they would require hagolah (boiling water)
The alternative is to use a blow torch on the braces and get them red hot – not very pleasant – I speak from experience – don’t try it without Hatzala’s number handy and don’t say I didn’t warn you. (It could be that then you would have a din of a shoteh, which would exempt you from the entire issur of chometz b’pessach).