groissechuchum

Reb Noach Weinberg a”h has to be mentioned in such a conversation. Even though of course there was always individuals involved primarily in being mikarev the estranged he was instrumental in streamlining a process and making it a possible vocation. Much of the philosophies and hashkafas and “proofs” that is now part of the conversation (logic that people take for granted) was formulated and fine tuned by him. Of course Chabad and Ohr Somayach and Diaspora yeshiva and so many others deserve credit for mainstreaming the lexicon.

excellent question hit me square between the eyes. so many shiurim are so far removed from the actual word of G-d its almost like the Rav/Maggid shiur is trying to come up with his own torah – which is literally a phrase people use

exec dir told me anywhere from 12-15% another told me no more than 10% – I may be wrong about this but a yeshiva being considered a public charity has obligations to the public it serves – and a yeshiva does “serve” the public – at least in stated mission. some yeshivas file a publicly available tax return or financial statement and some do not. The yeshivas/mosdos that don’t file for public viewing must take the position they are exempt from filing because they are a congregation (like a shul). I don’t know if that is correct but presumably this is done so no one will see what faculty gets paid.

as far as I know Reb Shlomo was shomer Shabbos and shomer Kashrus and baal emunah and baal bitachon – there are stories of him being over aveiros – does that paasul an entire person? but the vibe I get from the questioner is really a sneaky way to discuss how bad the deceased was disguised as an innocent halachik/hashkafik question, I am not fooled, it is clear to me that this is an attempt purely and simply to discredit, demean, and disparage someone with fans and admirers. I cannot believe that this toyles harabim to save people from chas vshalom singing a niggun which by doing so would have them be oived avodah zarah. it is simply a very sneaky way to white wash an obviously negative vent and rant

ingesting/smoking marijuana for sure will leave one lightheaded and not able to learn. it also affects memory. so if you’re a serious ben torah then these are serious reasons against. I can’t imagine it’s healthy so there is that issue as well. (“well I guess I’m not serious then” is stupid answer to serious question)
obviously one can’t compare aveiros but if one could then most probably ingesting/smoking marijuana would be lower on totem pole then other infractions. I agree it’s not necessarily a gateway drug (depending how liberal you are) but how many people start with heroin?

Slonimer this is very much me. I listen to or go to shiurim I find interesting and basic. I used to listen to shiurim that were so complicated I never walked away with anything. Now I only listen to simple digestible shiurim, usually on tikkun hamiddos. It is not a good feeling doing homework with my gemara learning son but with an English translation I get by and BH he’s getting good report cards.
“What should he do?” well if you really earnestly want to learn from seforim (in original) the only answer is not to get discouraged that it isn’t going at the rate and speed you want and little by little with yegiya and hasmada continue working at it. what else is there to do?
I sense you have a similar feeling to me that if you aren’t a gaon olam that knows shas, shulchan aruch with the nosei keilim, Rambam and all halacha/mussar sforim you’re basically an oisvorf and its all futile. If you read that sentence out loud though you’ll see you disagree with it and it answers your questions.
Hatzlacha and may we all go m’chayil l’chayil

uh….kiddush klub?

ivy league literally opens doors in a job search. whether guy goes to fallsburg or waterbury he can still go to the mir

I totally understand where you’re coming from – if you figure out a quick easy answer please let me know!!! The obvious answer is no pain no gain. Is this case of yagati v’lo matzasi?

often (for sure in Brooklyn) people pass many shuls on their way to daven in their shul and one doesn’t need to be concerned for “ain ma’avirin al hamitzvos” by passing any of these shuls – lechoira the same sevara that applies to allowing one to pass those shuls on the way is the same sevara that one could apply to switching shuls. As to how to approach it – that is simply a question of mentchlichkeit – feeling I get is that you would like your switching to leave some sort of roisham on the shul your switching from – that your switching should have some bite to it. If that is the case and my hunch is right then my guess is that you will be sorely disappointed – most times an employee leaves the bosses recover just fine. If you are switching because another shul is a better sviva for you then you can relay that to your rov and he should understand. I know a town where a young guy opened up shop and all the younger chevra left for his shul leaving the existing shul a ghost town and the rov was very bitter about it so be careful and considerate of the rovs feelings but ultimately you need to care for yourself and not avoid a decision that’s good for you and silently suffer so another place doesn’t (possibly) feel hurt and rejected.

based on a shiur I heard this morning (siman kuf ayin aleph in shulchan aruch) it seems to me there is a difference if the shul seats are priced based on place (mizrach wall = premium pricing) or if just pay membership which gets you a seat. if you paid a certain price for certain placement I think you’d have more of a “right” to a seat, if you pay general membership which gets you a seat you have less of a “right” to a specific seat. the fact that people get so worked up over getting their particular seat says to me that in general people feel a certain expectation to get “their” seat and if someone is in their seat it leaves a lot of people feeling rattled. If someone walks into a shul as a guest and doesn’t ask where to sit they are clueless and inconsiderate imo

“This has nothing to do with rights or entitlement.”
I beg to differ. If the seat is not “yours” if you’re not entitled to that seat by right then what right do you have to kick someone out? Because you want to fulfill your makom kavua (OCD?) need? why is that the other guys problem? of course can ask politely to move, why not, can ask to cut line in grocery, but it certainly isn’t something that should be done with a sense of entitlement if that is not the halacha or minhag. the question started out with two people arguing over who should get a sertain seat as one guy has bought it in the past but doesnt daven there or hasnt davened there in months and someone else has been sitting there suddenly the traveler shows up and says “this is my seat” the question is – is it “his” seat? can someone leave for 15 years and ask for the seat back? no. Can someone be away for a week and want his seat? Yes. so whats cut off point? If seat “belongs” to a purchaser I would think the timeline is more extended than if its just etiquette to a usual inhabiter. So putting aside etiquette and middos my question is if makom kavua actually establishes some sort of chazaka or entitlement or if its simply a habit one should practice (same place) but not that one would have some claim to. not asking legally sense court of law but what would a rav say to two mispallelim

I think the issue hinges around is there any “ba’alut” to a specific seat in shul. if not then even if your makom kavua what “right” do you have to kick someone out or ask them to move? its not “yours”. and if it is “yours” then through what means? if kinyan of membership fine, you can leave for 6 moonths and come back and its yours. if by chazaka, then if someone sitting in your seat while you travel then you lose it

obviously some things are clearer to you than other things but almost all of life is perception so one can never be too sure. certainly when offering views of how god created the world – to say you understand the underpinnings of the nature of existence is probably a tad arrogant – I was always taught in yeshiva to say “I don’t understand Rashi” rather than “this Rashi makes no sense”