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The Tzitz Eliezer saw Reb Moshe’s view and still was matir in certain circumstances.
Look at the Jewish Virtual Library dot org in great detail.
The Tzitz Eliezer has 21 volumes of Shut at hebrewbooks.org one of the most prominent poskim. It is greater to be matir than to asser כח דהתירא עדיף.
Look at the Tzitz Eliezer Chelek 9, 51 Shaar 3 and Chelek 13, 102 under what condition an abortion can be made. Death might come through heavenly judgement not necessarily.
It says that one who is learning Torah lishma, for its own sake gains many things. It also says that one who teaches os achas, one letter should be called rebbi, my teacher as Doag taught David Hamelech two things alone. Asks the Baal Shem Tov what is the proof from two things to one letter? He explains that one letter can multiply and add other knowledge (para verava) but Doag only taught him those two things alone. An example is כל המוסיף גורע one who adds takes away as it says אמתים וחצי ארכו two in a half its length. The GRA explains that the proof is not from אמתים because if you remove the aleph, we don’t know the measurement. The proof is from וחצי when we add a vov it becomes two amos and half, otherwise without the vov the meaning is two amos is half its length and the length would be four amos, so the vov diminishes its value. So one letter changes the meaning.
I would like adoption to become more prevalent offering money to bring the child to terms or get a surrogate early. I adopted and converted my two children.
What about one who cannot afford it? Is that part of the wedding to collect money for it?
There is an difference in this when viability starts. For Jews only at birth as the Chezkuni in Parashas
Mishpatim (21,22) explains that he is only monetarily responsible on killing a fetus. Death comes through heavenly judgement. The Maharsha explains that Pharaoh went to Jewish midwives and not to mitzryim because they would be responsible for murder. So by the goyim viability is at conception.Text: I enjoyed our meeting and I am willing to go out with you again and then wait for an answer.
Saying, you are mamzer. A Jew when selling tzelems wanted to know with a mamzer or without a mamzer?
They wanted to bring a proof from the Torah for wearing a long jacket. It says borrow keilim (cloth) from the mitzryim and place it on your children. Why not on themselves? So they said, because it was too short. Maybe, there is no proof. If your children need clothing and you do then your children come first as we say in bentching that I have not seen a tzadik forsaken and the children look for bread because you will do everything to feed them.
Chanukah emphasizes the importance of learning and not forgetting it. The gemora says that the leaf of olive tea is dangerous for forgetting our learning. There is an antidote for it by uttering with the mouth our learning. I heard from from my rebbi, the Mattersdorfer Rav, Rav Shmuel ztz’l the implication of ועלי זית טרף בפיה the effect of the olive leaves can be undone through the mouth.
As I mentioned before, my wife a’h kept her family name as a middle name (not having any brothers but a sister) not hyphenated. It made her happy and it never bothered me.
GH, the Maharam Shik was forced to pick a last name, so he took Shik as an acronym for
ש’ם ‘י’שראל ‘ק’ודש’.The oil was found in a small pitcher compared to the one required for eight days when new pure oil will be available. So, do not demean a small pitcher because by Chanukah it will be required. That is what Yaakov Avinu symbolized. It also teaches us to fight the yetzer hara who wants to discourage us from using it saying, what is the use when it will not be enough. We never know when a neis will happen.
Also when fighting the yetzer hara (satan), according to the Shlah Hakadosh, ותקע כף he converted the כף, which is no good because it indicates a כף קמוצה, clenched fist and פה פשוטה and a open mouth, to פך a פה קמוצה, a closed mouth and a כף פשוטה and an open hand.
שלום רב לאוהבי תורתך ואין למו מכשול says the Rav Chida that שלום has the same letters as מכשול with a כף in the middle.The Chasam Sofer says on ויבא יעקב ‘שלם’ – שם, לשון, מלבוש keeps us separate in galus in order not to get assimilated.
My wife kept as a middle name.
I did some research on this. The Yerushalmi Shabbos (2,3) brings an argument on this. Rav Hoshiah there quotes the pasuk in Tehilim (69,32) which is also quoted in our gemora in A’Z (8,1) indicating that the same bull with one horn is the tachash which Adam Harishon sacrificed being a unicorn and maybe it was not taken into the teiva by the mabul and was recreated for the mishkan and then hidden afterwards.
I posted this at the site:
Restrictions against music at weddings even existed outside Eretz Yisroel. In the 19th century, the Maharam Shik of Chust in the Ukraine ordered all those who listened to him (which did not include everyone in his community as the Haskalah was on the rise) to not take musicians at weddings. He feared that the levity induced by music might lead to mixed dancing (Likutei Mahari’ch).
I saw that the Kalever did not allow a wedding to take place without him being present to make sure that there was no mixed dancing.
DBS, you seem to be right, I stand corrected as it was a פר
פר שהקריב אדם הראשון קרן אחת היה במצחו.I like sweet wine.
Should be above the levush and peyos were worn to avoid assimilation.
I don’t know if a plane is like a steamship or a ship carried by the wind.
The Chasam Sofer and the end of the above teshuva differentiates between a ship and a steamship where the ship rests and the water carries it, so it does not affect the person traveling whereas the steamship moves affecting the person traveling.
2scents, the Chasam Sofer does not like the movement of one’s body by the steamship which disturbs his rest on shabbos, so I don’t know what the answer to your question is.
The Chasam Sofer is in Shut Likutei Chasam Sofer 97.
The levush and peyos wear worn to be different to avoid assimilation.
Friday night we should rather make kiddush on pas, bread than other mashke.
I think a ship is different as you don’t feel its movement.
I agree but he can be sued in civil court.
Adam Harishon sacrificed a unicorn pointing to the havens by realizing that Hashem is Unique as explained by the Ksav Sofer.
What about when in the air before shabbos and landing after shabbos? Flying at makom pitur.
The Chasam Sofer says that traveling on a steam boat on shabbos is forbidden because of its movement and being ovar on shabbosan not resting on shabbos.
Lostpark, there was a story where the Chasam Sofer, who wanted to test the reaction of the talmidim, asked them, mit was kehrt man aus the stube? With what do we sweep out a room? As the talmidim were searching all over the Shulchan Aruch, a young talmid got up and said, with a broom. Sometimes the obvious is in front of us but we are afraid to say it.
ujm, president Carter is a nuclear physicist who went to inspect the Three Mile Island.
If no mashke available or at night, make kiddush on bread.
At night kiddush, we should not use chamar medina, what is considered a drink in the residing country, like beer or coffee as for the women who don’t daven is min Hatorah, see SA O’CH 271-272. In the morning, liquor, whisky, beer or coffee can be used. See SA O’CH 289,2. The problem by whisky is the shiur, the amount. MB says that the cups of everyone are metzuraf, accumulate to create a shiur, see MB SA O’CH 272 s’k 30. Havdala can be made on beer and coffee. See SA O’CH 292,2.
The Greeks respected the physical as the human body whereas by the us the spiritual is more important. וישם את אפרים לפני מנשה the Chasam Sofer explains that Yaakov Avinu placed Ephraim, the spiritual before Menashe, the physical.
One of the three things (Shabos, Milah and Rosh Chodash) that the Yevonim wanted to destroy is Rosh Chodash in order not to know when to keep the yomim tovim, so the women who light the candles commemorate them in the eight days by not working at the time when the candles are burning as above. The sefer Chagvei Haselai by Rav Yonah Tzvi Horowitz explains that they are against our three basic emunas, Emunas Hashem, Shabbos, Bechira, Milah and Hashgacha, Rosh Chodash.
The Olelos Ephraim explains, do we look at the hatzalah, salvation of the Jews the elevation of the spirituality or the mapalah of the goyim, the destruction of our enemies, the diminishment of gashmiyos, of material things. The Beis Hilel’s view is that we increase in kedusha as the elevation of ruchniyus automatically destroys the gashmiyus. The sur mera, turn away from bad emanates from the asei tov, from doing good. We say Arur Haman and Baruch Mordechai. They both have the same gematria. Arur has a bigger gematria than Haman decreasing in material things, whereas Mordechai has the bigger gematria than Baruch increasing in kedusha,
He either pays money or is guilty of murder. Being in the wrong place does not mean that they are free to kill you and accost you.
There is a minhag that women don’t work at the time the candles are burning. The Chasan Sofer explains that they commemorate the eight yamim tovim min Hatorah (2 Pesach, 1 Shevuos, 2 Rosh Hashanah, 1 Yom Kippur and 2 Sukkos) that women light candles and don’t work and the men commemorate the neis of Chanukah with oil.
They should have bombed the tracks to Auschwitz.
The Chasam Sofer explains that they had to light outside in the chatzar, in the yard because everything was tamei, so it used more oil. The Maharsha in Chulin (54,2) explains that in order the menorah should not become tamai they took a big earthenware container (kli cheres) and broke it into small pieces that holds less than a half a lug, so teves nights when the night is longer, was not enough even for one day.
Reb Moshe says to remember the first day the fact that oil burns is also a neis. The Chasan Sofer says that the Yevonim went into the Beis Hamikdash and were not metamei from outside having the Beis Hamikdash become chulin (uvou bo peritzim vechuleliho) was a neis. The Pri Chadash that we commemorate the victory the first day.Without oil defeats its purpose Oil is why there is a minhag to eat latkes.
The more modern might rely on hechsher that is questionable.
There are Rishonim who explain that it is asser lehishtamesh leara, not to use the light as the commemoration of the menorah of the Mikdash remembering the neis, so we cannot make a menorah of seven, as the halacha there. To distinguish whether to increase or decrease we must not light seven because on the fourth day would not be a difference in how we light. 1 2 3 ‘4’ 5 6 7 or
7 6 5 ‘4’ 3 2 1.