MichaelC

Brisk go back in time to Brisk in 1941 and tell me how you get on?

p.s if you can

Rabbi Avigdor Miller says you should not let kids physically fight

your all just afraid of the truth

There were Jewish scholars that read people’s hand writing ( i can’t remember who)

Rabbi Falk says it says in the Talmud ‘all your money is fixed from Rosh Hashona to Rosh Hashona’ , except Shabbos and yom tovim and torah learning which is not fixed.

If you think by putting yourself into a nisayon is good for the sake of money-listen to Rabbi Falk..

The Teshuvas Chelkas Yaakov Vol 3, Siman 136 cites the opinions of the Chofetz Chaim that there are three important areas that need to be disclosed.

1) an internal illness.

2) Heretical illness

3) if the person is habitually engaged in immodestry.

The Chofetz Chaim expands on this by saying that each of these is only considerd on as serious level. If a person is often very weak then he is not classified as being ill. Similarly, a heretic is one who airs heretical views, not just that he’s ignorant in Torah.

Someone who needs a special diet, but it doesen’t compromise the potential longetivity of his life, is not considered to be ill in the respect that his condition must be revealed.

Rav Moshe Feinstein in Igros Moshe writes that if you know that a woman can’t have children but perhaps not as many as other women because she is weak then you don’t have to disclose it.

The Chofetz Chaim writes that even when there is an obligation to disclose anything then one needs to satisfy four criteria before disclosing it. First, one must have gained the knowledge first hand, not that one heard it by hearsay. Secondly, the information has to be said accurately, and not in an exaggerated manner. Thirdly, one can only relay the information if it’s going to be heard and accepted. If the person has already made up his mind and is not prepared to withdraw his objections, then there is no point in saying anything. Finally, one has to say it ??????, solely for the benefit of others, not to harm the party about whom the information is said.

What happens if one of these conditions is missing? Many times one may have heard something from a reliable source but one doesn’t posses first-hand information. The Gemora tells us that if we hear something from a reliable source then ????? ???? ???? we can show a degree of concern but may not accept is as fact. What, therefore, is my obligation towards disclosure?

The Ksav Sofer writes that there exists no obligation to disclose it but nevertheless you are allowed to disclose it.

The Chofetz Chaim writes that the heter from the Ksav Sofer to repeat information that you heard from others is only true if the person to whom you are forwarding the information will also accept it to the point of ????? ???? ???? but not as a matter of fact. In other words they will investigate it further and judge properly. The Chofetz Chaim adds another rule; if there is a issue that needs to be disclosed to no party concerning an act of deceit from the other, then it is only permissible to tell them if they themselves are not fooling the other party. However if none of the parties are deceiving each other then it’s a good shidduch and one can let them go on their merry way.

The Chofetz Chaim adds that these rules don’t just apply to the shidduch process prior to the engagement but even during the engagement period there is an obligation to reveal what should have been disclosed. (That is, with regards to a hidden or serious illness et al.) Here again it’s based on the premise that the other party will accept what you say. If they won’t accept what you say, then there is no point revealing the information.

(Rabbi Shraga Feivel Zimmerman)

Rabbi Zimmerman continues the article saying that a Shadchan must say advice that is good for the individual not both parties (etzah hogenes bo), and must not transgress the lifnei ivor factor, he cites examples of the Brisker Rov and Rav Zvi Peasch Frank to illustrate this.

I’ll try and find the shiur that discusses this tommorow

myrr, aloes and cinnamon

p.s. only wear this in the house

Thank you, ‘The Goq’ for your welcome

Sport is competitive sport, Rambam said you cant hit someone Derech Nitzchon (in a way to defeat over them if its not self defense), so for example a person can learn self defense, but to compete in tournaments is Osur (Rabbi Shraga Kallus), (see Rabbi Moderchai Becher’s website where he discusses (on a Shiur on the subject) that sparring for self defense purpose is permitted).

So even playing American football or basket ball (which is a contact sport) you are hitting someone just to be ‘nitzchon’ over him, it is Osur, even according to Rabbi Moderchai Becher.

Perhaps hitting someone with a high flying ball (e.g. tennis or baseball), making him the bat back, hurts the person and qualifies as hitting someone ‘derech nitzchon’.

Going off the topic, Rav Shach was asked wherever students in Ponevetz should join Hatzola. The Hatzola people tried to persuade him to let the Yeshiva boys join, giving a story that recently happened in Bnei Barak, where a little boy fell off the wall, and if not for Hatzola he would have not made it to the hospital in time. Rav Shach answered that if Hatzola weren’t there, the child would have got to the hospital another way, e.g. by a passerby or the child himself, and there is no need to have a Ponevetz yeshiva boy (or perhaps yeshiva boys) in general joining Hatzola, as when you are Oisek in Torah you are Potur from Mitzvos that other people can do.

Those who say Rav Shach was a independent view need to read his statement that he was appointed as the Shomer of the generation by Rav Kotler (whom Rav Moshe Feinstein admitted was the man of Haskofa in that generation).

So perhaps relating to this Shailo, i think it is a good idea that women join Hatzola (who don’t have a Chiyuv in any full time working or learning commitments), they would alleviate the problem of male Hatzola member’s dealing with females, perhaps if their were more women Hatzola members, boys would not leave Yeshiva and work in Hatzola.

p.s. Rav Shach said a similar thing regard to Yeshiva boy who do Kiruv –he said for people in full time learning, Kiruv (to a significant extent) is Bitul Torah, as other people can do Kiruv.

Rav Shach was against both (in Isreal at least)

yentingyenta- i read some of your old post’s, you remind me of this story in Talmud Avodah Zorah 65 a-b

I will quote you the suitable parts of the story, you can fill in the unsuitable blanks (by googling it online).

Rava once sent a present to the local governor, Bar-Sheshak, on a pagan feast-day, saying, “I know that he does not worship idols,” but upon paying him a visit, he found him sitting up to his neck in a bath of rosewater while …………………………………………… Bar-Sheshak said to him, “Have you Jews anything this pleasurable in the World to Come?” Rava replied that the Jewish religion has even finer than this. Bar-Sheshak asked, “What can possibly be finer than this?” In response Rava answered that in the World to Come there will be no fear of the ruling power for Jews, while he still lives in fear of the ruling power. Bar-Sheshak argued that in his position as governor he has no fear of the ruling power.

While they were sitting together, the king’s courier arrived with the message, “Arise, the king requires your presence.” As he was about to depart – and recognizing how prescient Rava’s words had turned out to be – Bar-Sheshak said to Rava: “May the eye burst that wishes to see evil of you!'” To this Rava responded, “Amen,” and Bar-Sheshak’s eye burst.

you mentioned on a post you wear short sleeves, you seem to like the pleasures of this world, well like Bar Sheshak, you now have the ‘king’s courier’ arrive ‘with the message, “Arise, the king requires your presence.”-

As the commentators say every time King is mentioned in Esther, it means, Hashem, so to Hashem (metaphor for the American kingdom) is giving you a message, that he ‘run’s the show’, and you must obey his edicts, and in one second all your materialistic joys can end, as shown by your call up.

I was reading Rav Mendle Kaplan’s Torah thoughts, he wrote that when non Jewish men in the olden days would dress neat, wear a suit, a hat, they would dresss menchlitkiet they would behave better, but now as clothing became more casual, they would wear shorts, jeans ect, their behavior became worse, turning to the Jewish men he said, when they dress like a yeshiva boy should look (the Alter’s gadlus haodom’s Derech), they behave better.

In conclusion how you dress, can affect how you behave.

It says in Artscroll Tehilim, quoted by a Rishon (i think Rashi), that the men in France would have a Minhag to make their coffins out of their tables, over which they gave food to poor people over. Thus it would symbolize the only thing that went up with them in the Olam Haemes was the good deeds they performed in this world.

Bad words, if directed at someone-can classify as verbal wrong doing, if the person does not want to addressed by that (correct me if i’m wrong-it could just be referring to calling someone by a nickname he does not like) (Bava Metzia 58B)

I think the point of the Chazon Ish, is that men who are commanded to learn Torah, only are exempt from caring about Tzeniuskite like women, men only leave torah if they have to work, when they go out to work, they do not stay home, and cook, make the beds, sow, knead, clean the house, and look after the babies (mentioned in Kesubos-the woman’s jobs in the Talmudic times).

Over time social-economic changes have occurred in which women also have to work, and go to the shops, or go to school ect, so therefore in these generations ‘Tzenius’ is emphasized for women more then men, as women who are commanded to be completely hidden, now emerge out of unavoidable circumstances, therefore, they have to ensure there clothing covers the areas that need covering, they should be the ones to refrain from talking unnecessary talk to men, whilst the men who are commanded to learn all day or work should not need to worry about this specifically like women, as they are commanded to engage in 1 thing only.

The Midrash that the woman (Chava) is from the back bone, something that should be hidden (only revealed to her husband). This is a component of Tzenius that does not apply to men, as they don’t have to hide like women (themselves and there body).

ok i retract that HE IS FORCED to do at all times and circumstances—but to say, he is not allowed to, in the correct circumstances and times —caused the Temple to be destroyed (the Gemara brings this Braisa in a monetary tractate, i think its in Bava Metzia).

Therefore C.S Shapiro should use logic (sevarah, Igros Moshe mentions this) whilst keeping the basic Halacha on the subject.

Chofetz Chaim wrote in Ahavas Chesed, that Torah study support comes before tzeddaka (of a non urgent nature)

????? ???? ???? ???? ???? ????? ?? ??? ???? ?? ????? ??????…….. ????? ?? ???? ???? ?????? ????? ?????

and you shall tell your son on that day saying, ‘it is because of this that Hashem removed you from Egypt……you shall observe this decree at its designated time from year to year, (Exodus 13:8)

??? ????? ??? ??? ???? ??? ?’ ?? ??? ?? ????

???? ?? ?? ???? ???? ?????

there is a allusion of the answer to the wicked son, say to him, Hashem did (miracles) for me (when I left Egypt), (the Torah says, it is because of these Mitzvos that Hashem did) for me , (but not for people) like him, and if (the wicked son had been in Egypt) he would have not been worthy to be redeemed. (Rashi)

The wicked son asks ?? ????? ???? ????-what is this service to you?

This service (?????) refers to the Korban Pesach.

The purpose of the Korban Pesach was to repudiate the prime deity of the Egyptians the ‘lamb’, by slaughtering it in front of the Egyptian populace, it horrified them, by roasting it in front of the Egyptians eyes, it made them become disgusted, and the commandment not to break the Pascal lambs bones, which even after the Jews left Egypt, would serve as a rememberence to the Egyptians who after seeing whole lamb bones strewn around, that their is only One God, and their idol’s power was negated.

However the wicked son asks, this was in the ‘aincent’ times, a time of paganism and foolishness and their was a necessity to destroy this ‘sacrilege, but now when the whole world engages in monotheism,which is proven by our enlightned world, full of wisdom, and knowledge, surely this law (?????) is not relevant, the ‘bible’ must fit in with the changing times and places’, ?? ????? ???? ???????

The wicked son’s question is a apt description for Reform Judiasm.

The answer to the wicked son is as follows ??? ???? ?? -Hashem did this for me, the person must then relate that the miracles were done for him, lest he be influenced by this heretical thinking of the wicked son, He says ????? ?? ??? ???? ?? ????? ??????-, it doesn’t say, ‘with this Hashem removed you from Egypt, but it says because of this (the Korban Pesach) that Hashem removed you from Egypt. In other words it was the Mitzvas of the Pascal lamb, that was kept before the Exodous, before Creation, the Patriarchs kept the whole Torah (Talmud Yoma 28b ) so therefore God did all the miracles so this Mitzva would be kept. Then it says ????? ?? ???? ???? ?????? ????? ?????, you shall observe this decree at its designated time from year to year, it is a ??? ‘decree’, we cannot understand its reasons, and it applies to all generations, to remember this Mitzva.

(Beis Halevi)

The Breuer community has cautiously applied Torah im Derech Eretz to American life, narrowing its application over time.[13] Rabbi Schwab warned of the dangers of contemporary moral attitudes in secular culture and literature, and emphasized that followers of Neo-Orthodoxy therefore require a strong basis of faith and knowledge, and must exercise caution in engagements with the secular world.

Rabbi Schwab also frequently emphasized that Torah can never be regarded as parallel with the secular knowledge. “Torah study is the highest duty of the Jew”, and “even to suggest that anything can be parallel to Torah is a blasphemy of the highest order; Torah is above all, and everything else in life must be conducted in accordance with the Written and Oral Torah.” Still, entry into commerce or the professions is seen as a valid component of Torah life, to be facilitated by an appropriate secular education (with the caveat that campus life is “incontestably immoral”). “Carrying on one’s professional life in consonance with the halakha is in itself a practice of Torah.” One must “establish the Torah’s primacy over the modes of business and professional life so that his behavior transforms even that ‘mundane’ portion of his life into a sanctification.”

The community is positioned ideologically outside of both Modern Orthodoxy and Haredi Judaism (“Ultra-Orthodoxy”). As regards Haredi Judaism, Rabbi Schwab acknowledged that although Neo-Orthodoxy is not the path openly espoused by the majority of today’s Roshei Yeshiva, the “Torah Only” and Torah Im Derech Eretz camps can exist side-by-side. “As long as one is prompted solely by Yiras Shamayim (“fear of Heaven”) and a search for truth, each individual has a choice as to which school he should follow.” Practically, the community is fully engaged with haredi Agudath Yisrael of America, while it shuns the more modern Orthodox Union.

The movement is somewhat distant from Modern Orthodoxy. Rabbi Schwab regards Modern Orthodoxy as having misinterpreted Hirsch’s ideas: regarding standards of halakha as well as the relative emphasis of Torah versus secular.

(Torah im Derech Eretz, Wikepedia).

I spoke to the Chassidishe Rabbi again

He said the Jews that meet leaders in Iran, follow what Rabbi Yosef Chaim Sonnenfeld and Rabbi Noeh did before 1948, they met the Jordanian King, as the Jordanians wanted the Jewish view on the State.

The 2 Rabbi’s wanted to counter the Zionist’s message to the Jordanian King, which was against the Torah.

The Media in Isreal reported then that the Rabbi’s were antisemitic (just like they do now with the Rabbi’s that go to Iran), the Zionist were to scared to assassinate Rabbbi Sonnefeld and Rabbi Noeh, instead they assassinated Dr DeHahn .

I recently heard a high profile Rabbi in Isreal calling these people mad/ and or wicked, this is wrong.

Rabbi Sonnenfeld was told by a Arab Ruler,

“you are like us, you hate the Zionist’s”. Rabbi Sonnelfeld answered;

“you hate the Zionists because they are Jews, I hate the Zionist’s because they act like non Jews”.

The anti Zionism we see, is pure anti antisemitism, no Jews most support it, however the Jews who go to Iran are saving more Jews life (around the world) they if they would not go.

This is my opinion and my Rebba’s, feel free to hold your own political view, right or left, both is Kosher, depends on the time though.

Rabbi Avigdor Miller was asked if he should worry about Global Warming, he answered ‘don’t worry about that it’s the concoction of the liberals.