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flatbusher: You’re selfishly assuming he isn’t working. He may be working and his income still not covering the expenses. (Or he may he have a legitimate reason to not be working. Yes, such reasons exist. Don’t assume there isn’t a good reason.)
You’re asking the question from a halachic legal perspective not a non-Jewish law perspective.
What is the common understanding in business when a consumer brings a computer in for an estimate? My understanding is that he’s asking for a cost estimate before he commits to any service or cost he is to incur. Thus neither the end consumer nor the middleman business obligated themselves to you by simply asking you for an estimate. Unless you told him in advance there is a cost to simply render an estimate even if he chooses not to use your services. Or there is a general common understanding that people are expected to pay for an estimate even if they elect not to have the repair service. I don’t believe the latter is the case.
Thus:
1. Yes.
2. Yes. You are holding the laptop owner’s property. You cannot hold his property against his will.
3. No. Doubly so no because even if the middleman businessman who gave you the laptop did owe you money for your service, you have no relationship with the end-user owner so you cannot hold the third-party’s (i.e. the end-user consumer) property for a debt the middleman business has with you.
Daven out loud to Hashem that he should make all shul talkers there today ill so that they cannot come to shul and disrupt people davening. Once hearing this outloud tefila of yours, it might cure them. Do this everytime you’re in shul with disrupters.
It’s okay to admit to yourself that you’re cheap and don’t want to give tzedaka. Someone else will grab the opportunity to give.
Getting married is as natural as eating and is an obligation as well. Getting married earlier is almost always better than getting married later. And pushing off marriage because someone is poor is never a good reason. Otherwise the next thing to be argued is that poor people shouldn’t get married unless they’re no longer poor.
Test failed.
Kollel Store (KDS). Low prices. 39th St.
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We miss squeak. Come back Reb Squeak!
We miss I Can Only Try. Come back Reb ICOT!
They’re over $54 a share now. Hopefully you bought them when they were selling for pennies.
Certainly you must recognize and respect the age old Jewish tradition where parents are directly involved in the choosing of a spouse for their child as practiced today by some where the parents make almost the entire decision until presenting the candidate to their child for a yea or nea or the more contemporary form where the parent researches the proposal and presents it for a yea or nea for their child to go out on a date. For such traditional and time honored marriage arrangements, is a race based rejection, in your opinion, in the same category as a beauty or height based rejection?
To argue the other side…
Do you disagree with the Tiferes Shlomo out of your own opinions or based on Torah sources?
Do you think any pritzim read this site?
However, the person will eventually have to answer to The One Above regarding whether they’re excluding people of other races on the basis of physical attraction or racism.
Is excluding short people or redheads due to being anti-shorty or anti-redheads as much an infraction that’ll need to be answered to The One Above as being racist? If someone is racist, wouldn’t they by definition be unattracted to people of that given race anyways?
Parents (or anyone else, on the other hand) should have absolutely *zero* say regarding physical characteristics that their children can and should date.
Are you as opposed to mothers who look at a shidduch picture and reject the candidate because she’s too short or “not beautiful” as you’re opposed to mothers who look at a shidduch picture and reject the candidate because she’s of a given race?
For reference, a large continuation of this discussion continued at:
http://www.theyeshivaworld.com/coffeeroom/topic/do-mo-believe-in-non-strawman-daas-torah
Wolf: So it’s perfectly fair to tell the shadchan not to redt any black guys to you, correct?
apy: Having thoroughly considered it for over three years and having finally responded, DY would appreciate the courtesy of a reply.
Are either of these worse than the others?: Rejecting a shidduch because she’s a redhead, because she’s short or because she’s black?
Barry: Why is your Emunah lacking that Hashem will protect us in America? Do you think Hashem cannot allow a holocaust to c’v occur in Israel? Do you think it was only possible in Europe?
Instead of putting your faith in the “self-sufficiency” of “one of the best military’s in the world” put your faith where it belongs. And recognize that during golus whatever could happen to you in Europe could happen to you in Israel.
Davening and Limud Torah, far far far more than the military, is what protects us.
If rich parents don’t want their daughter to marry a boy from a poor family does that make the parents anti-poor? If they don’t want their daughter to marry a Bukharian does that make them anti-Asian? If they’re Sephardim and don’t want their daughter to marry a Brisker, a Gerrer chosid, a Neteurei Karta or an Australian, what does that make them anti?
If Egypt and Jordan invade Israel and take military control Jerusalem and Tel Aviv, will you rely on them to protect you if the c’v happens?
If a coalition isn’t resolved by the deadline of this Wednesday then we shall have Labor MK Isaac Herzog be given the task of composing a coalition:
http://www.theyeshivaworld.com/coffeeroom/topic/prime-minister-elect-isaac-herzog
In Yeshiva we called this a kasha oif ah maaisa.
Just because those are the oldest sources you or some frei professor found, does not mean it is actually the oldest sources.
deborahbrown: Yes, folks here are interested in what you can share.
Non-halachic advice, this is.
I’m in the mood for some poretz stories.
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Yes, certainly it is possible. Could happen anywhere. America, Europe, Israel or anywhere else.
PAA: Share which us which thread.
The opposition seems to be based on the monetary provision causing a Get Me’usa due to the kenas. And specifying a beis din doesn’t present that problem. It isn’t an opposition to the idea of prenup prior to marriage in general.
Some would argue the same hashkafic issue that’s been mentioned previously in this discussion, namely that making special divorce provisions at the time of marriage is a bad way to start a marriage.
Why did you find it interesting that he has no problem with an agreement to go to a specific beis din?
This is a halachic opposition to the monetary condition whereas only agreeing to a specific beis din (with no monetary provisions) doesn’t raise a halachic problem of Get Me’usa, so it is halachicly permissible even if it is hashkafically inadvisable.
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cozim – the question is how was that point different in previous generations?
Why makes you question whether today is different in this regard?
Even on a per capita basis Brooklyn has a far richer Jewish infrastructure than any other frum community in chutz. And if one’s hope is to raise children in as a Jewish environment as possible, Brooklyn is by far better than anywhere else in chutz (with the only exceptions being places like Kiryas Yoel or New Square.)
Israel has a larger and more dangerous Muslim threat than either NY or Baltimore. And more Jews are victims of that threat there.
Isn’t the thing about not leaving a drink uncovered overnight since we’re worried something might poison it?
Leaving food under a bed someone sleeps on.
It is halachicly assur for either spouse to litigate in secular court (arkaos) to adjudicate who gets what money, assets, support or custody. (They can submit the beis din decision to the court as their agreed upon settlement. If one party acts in contempt of beis din then b”d can make an exception and permit the other party to use of arkaos.) If she opens a case in secular court and receives money or assets from him through such a verdict, he has the halachic right (I can supply teshuvos from Rav Elyashev, Rav Shternbuch, Rav M. Klein, etc. to this effect) to withhold the Get until she reverses that and returns to him her ill gotten gains awarded to her by a civil court. Rav Shternbuch’s teshuva in such a case rules that he can even get a heter meah to remarry while the Get is held by b”d until she returns those assets to him.
The halacha is that a Get is given after all outstanding divorce/gittin issues has been finalized and settled by beis din. A civil divorce has no bearing on Hilchos Gittin as to whether a Get is obligatory.
gavra: Aside from the hashkafic/social issues others have cited, it is a halachic problem with the prenup itself (rendering a future Get Me’usa due to the pressure of a kenas on top of the halachic invalidity of the prenup itself since at the time of signing he expected it to never come into force) in addition to what I mentioned above. See the original thread (linked in the OP) that spurned this discussion as well as Rav Elyashev’s cited teshuva there.
If he really believes that there is still a chance at keeping it alive (and Bais Din agrees)
S”A doesn’t normally give B”D the ability to disagree with his request. It is rules and evidence based as defined in the S”A. If he is asking for shalom bayis and she is asking for a Get, even if she is claiming ma’os alei S”A rules he cannot be made to give up his marriage. Even if b”d is of the opinion they’ll never get along too well. S”A specifies only in extreme cases (i.e. proven abuse, physical deformity, etc.) can a Get be demanded of him despite his unwillingness.
Syag: Does she agree with you that when you were hurt that she wrong you (and thinks you should smile it away) or does she think she didn’t wrong you?
Whose “normative Halacha”?
The one in S”A/Rama.
Worst case, he will go to court and the Bais Din will say the he doesn’t have to give a Get.
The BDA, as a matter of policy, will virtually never tell a husband he doesn’t have to give a Get if his wife wants one. Even if the halacha in S”A is that he doesn’t have to give. (Recall your earlier comment bemoaning something not being politically correct?) And see the Chazon Ish Gittin 99:2 that when beis din mistakenly tells the husband to give a Get when that is not the halacha, the Get is invalid m’doraysa. (i.e. the CI is pointing out some beis din’s do it wrong.)
They’re already here…
Popa
You are not the first person Ive heard this “distinction” between a prenup and kesuba from.
Why is “distinction” in quotes? You seriously see little distinction between the two?
all we are doing is preparing for an Aino Mesaerv L’din
That isn’t an accurate portrayal of the prenup. It affects and binds people who are not Aino Mesaerv L’din into making payments where normative halacha doesn’t require it and where normative halacha permits him to choose not to grant a requested divorce.
they can and should give in to all of the husbands demands to get their Get
This isn’t the objection. The objection is that he has the halachic and moral right to choose to continue the marriage.
The reason he can’t say that is because it isn’t politically correct?
They have said it.
Bayis Sheini lamps and other archaeological finds are hanging around and being permitted for tourists to sift through?