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I would until I asked my Rov/Posek (which would be ASAP) and he clarified it yea or nay.
Okay, eat the chazir.
are the rabbaonim working on this tuition crisis??
Yup, they’re printing money as fast as the newest laser technology allows. (Don’t tell the Secret Service.)
You disagree with the above Rambam?
flowers: You disagree with Chazal?
Do women gray (or whiten) differently – or at a later age – than men?
Yes, it is a shock Wolf. Someone tells you that chazir is treif, but can’t point to the specific page and paragraph where it so says, but nevertheless advises you in no uncertain terms that it is 100% treif, you will wave him off as you head for your next portion of bacon?
Forget it.
Bilhah is called Rochel’s shifchah in Bereishis 29:29, and Yaakov’s Pilegesh in Bereishis 35:22.
Mesechtes Brochos 16b: “Only three people are referred to as Patriarchs; and only four people are referred to as Matriarchs.”
In Kabbalah it says that the Imahos were from the Malchus of Atzilus, and Bilhah and Zilpah were from Malchus of BiY”A.
Answer my point about eating chazir.
I believe there is a sign saying parking for customers only. So I don’t see how they can be faulted for enforcing it. That being said, it’s a pretty hard thing to enforce unless they witness someone park and immediately leave the shopping area. And even then it is possible the customer intended to (and did) shop after sitting down by the ocean first.
See Mod 80’s point about sources.
I know someone, happily married with children, that married the (approx.) 150th girl he dated.
So if you never knew chazir was treif and someone told you so but didn’t know the “source”, you would continue eating chazir until someone proved the source to you?
See Mod 80’s point above about sources.
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r37: Who is the guy with the gun forcing them to pay? Rambam describes those who WANT to join Shevet Levi. The idea that only the “best” should learn in Kollel is a baseless falsehood and it is against the Halchah as expressed by the Rambam which states that anyone who so chooses may learn in Kollel. See also YD Laws of Talmud Torah 246:21 and Shach ad loc. Kollel is a special privilege and status that anyone can go for if they so choose, the Rambam says. If someone gives money to you because he wants to merit the zechus of supporting Torah, and expects you to learn Torah because that is what he is supporting you to do, then that is not tzedakah at all but rather a simple business deal, the same as if I pay you to play baseball. As an aside, the Halachah is that you are nowadays allowed to live off Tzedakah to learn (see the Ramah and Shach in Hilchos Talmud Torah).
quark: I’m not.
Rama 246:4, Birkas Shmuel (Kiddushin #27 p.42), Kovetz Shiurim II:47, etc. pasken college is assur. Rav Moshe Feinstein ZT’L also denounced college in a Teshuva, and in a famous speech delivered to his students, published under the title “The Counsel of the Wicked” (Vaad LeHaromas Keren HaTorah, New York, 1978). There is a tape available in many Seforim stores called “The prohibition to learn in Colleges” (Yiddish), which contains addresses by Rav Moshe Feinstein ZT’L and Rav Aharon Kotler ZT’L condemning college.
For every properly pronounced word you create a good malach who will testify on your behalf.
Beis Meir ads that cherem d’Rabeinu Gershom does not apply in such a case. The cherem not to give a get without her consent also does not apply, says Bais Meir, because he only married her for the mitzvah. It is implied that they may remain married if they wish.
They may remain married even if he is married to someone else? You wrote that he paskened that cherem d’Rabeinu Gershom does not apply in such a case.
True, if he is an eino m’daber v’aino shomeia.
So in a case where an eino m’daber v’aino shomeia is the only brother, the almana remains an agunah for the rest of her life?
But has there been an actual case of yibum in recent decades?
MDG wrote above that Rav Moshe and other poskim wrote teshuvos for Sefardim who practice yibum today.
If it happens to you, perhaps you can buy something from one of the stores and then use the receipt as proof that you were a customer shopping.
(I’m not suggesting this strategy to preplan it, but an an out if someone was already towed.)
r37: We live under a Torah that affords them that right. “Aptitude” or being “the best” is not a prerequisite. See Rambam. Why are you opposed to others willingly providing such support that you are not? No one is being taxed by the IRS or forced to fork money over to Kollels. It is all voluntary contributions. And as I said, if you don’t wish to provide them any support, many other can, have, and will pick up your slack and continue such well-deserved support.
Like Daas Yochid said, “The Rov” is how Reb Velvel was always known.
It says a TC “avoids wrongdoing”. A rasha clearly does not. There alone you have proof a rasha cannot be a TC, regardless of how much Torah he knows.
Many Sefardim still accept Yibum today, per the Beis Yosef in Shulchan Aruch, EH 165:1. See MDG above for that and other sources.
r37: EVERY Jew, regardless of intellect, has a RIGHT to stay in the Yeshiva and learn full-time. If YOU don’t want to support him, don’t. Other have and will be more than happy to pick up your slack.
No assumptions were made. And you still have utterly failed to cite where CHAZAL, as you falsely claimed, say that it is impossible for a yibum today to have the “correct Kavannah”, which is the entire basis for of your incorrect criticism to be erroneously based upon Chazal. (There are other more contemporary sources that say the proper Kavana cannot be had, but not Chazal as you mistakenly and implicitly asserted.)
In addition to paraphrasing the Gemorah I brought ???? ??? ??? ???? and clearly a rasha cannot fit into that definition.
anon1m0us: Sotah has everything to do with tznius. If she got to that status and her husband warned her, she clearly violated and stampeded on every part of tznius.
apy: Like someone said, unless one is blind he will see women when he crosses or walks the street as much as he doesn’t want to. Please don’t try crossing the street with your eyes closed.
mike: Why don’t you further denigrate the Torah by calling those who uphold the Mitzvah in the Torah of Tznius as being “Taliban”, “Mullahs”, and “Ayatollahs”. The same people who equate tznius to “burquas”, do the same.
Produce a source or I will feel free to completely disregard what you say and consider it complete baloney and nonsense.
I produced to the source per your challenge proving a rasha who knows Kol HaTorah Kula is NOT a “Talmid Chochom” and you dismissed it after saying you are free to believe as you wish, and did not “concede the point” as you claim above to do.
Once again, you’ve answered the question that no one asked.
I couldn’t find any rule against that in the CR rules.
No one disputes the importance of pronouncing words correctly during davening.
Actually at least 3 different posters above downplayed that mispronouncing words in tefila was much of a big deal.
Please provide the source to that or retract.
Even if I can’t find the source doesn’t make the source go away or the point any less real because one person in America forgot where the source is.
gavra: We are talking about issurei shmiras einayim (not c”v an actual issur of kares or worse), in which case Jews are more prone to be interested in other Jews than goytas.
If I didn’t see something and you showed it to me, how is that a me “vs.”? It isn’t. I didn’t dismiss it, I said quote “I don’t see”. Apology accepted.
That being said, who said that the kavanah must be lacking in a given situation?
Here are some related discussions on Mesechtes Megillah 24 that I found online on a daf yomi sources prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim:
1) ONE WHO DOES NOT PRONOUNCE THE LETTERS PROPERLY
(a) Gemara
1. Rav Asi: If one is from a place where people do not speak clearly, he may not Duchan (give Birkas Kohanim).
2. Support (Beraisa): If one is from a place where people pronounce ‘Aleph’ like ‘Ayin’ or vice-versa, he may not be Over Lifnei ha’Teivah.
3. R. Chiya (to R. Shimon bar Rebbi): If you were a Levi, your deep voice would disqualify you.
4. Rebbi (to R. Shimon): Tell R. Chiya (who pronounces ‘Ches’ like ‘Hei’) that when he reads “V’Chikisi la’Shem” (it sounds like ‘v’Hikisi’, I hit), he blasphemes!
5. Bava Metzi’a 85b: Eliyahu told Rebbi that the Tefilah of R. Chiya and his sons could bring Moshi’ach. Rebbi appointed R. Chiya to be Shali’ach Tzibur. Eliyahu needed to disrupt the Tefilah to prevent it from bringing Moshi’ach prematurely.
(b) Rishonim
1. The Rif and Rosh (3:16) bring Rav Asi and the Beraisa.
2. Rambam (Hilchos Tefilah 8:12): We do not appoint to be Shali’ach Tzibur one who pronounces ‘Aleph’ like ‘Ayin’, or cannot pronounce the letters properly. A Rebbi may appoint one of his Talmidim to be Shali’ach Tzibur.
i. Kesef Mishneh: Even though normally we appoint to be Shali’ach Tzibur only one of the great Chachamim and Tzadikim of the Tzibur (Halachah 11), a Rebbi may appoint one of his Talmidim to be Shali’ach Tzibur.
ii. Eshel Avraham (OC 53:15): The Rambam teaches about a Rebbi appointing a Talmid right after disqualifying one who mispronounces letters to teach that a Rebbi may appoint such a Talmid. He learns from Rebbi, who appointed R. Chiya.
3. Rambam (Hilchos Tefilah 15:1): Improper pronunciation disqualifies a Kohen from Birkas Kohanim. For example, one who pronounces ‘Aleph’ like ‘Ayin’ or vice-versa, or says ‘Siboles’ instead of “Shiboles”, and similar mistakes. Likewise, if one speaks unclearly and not everyone can discern the words, he may not give Birkas Kohanim.
i. Kesef Mishneh: The Beraisa mentioned only one who confuses ‘Aleph’ and ‘Ayin’. The Rambam understands that the same applies to ‘Siboles’ and “Shiboles”, and one who speaks unclearly.
4. Question: Rebbi appointed R. Chiya to be Shali’ach Tzibur even though he could not pronounce ‘Ches’!
5. Answer #1 (Tosfos Bava Metzi’a 85b DH Achtinhu): We do not appoint a Shali’ach Tzibur who cannot pronounce the letters properly when there is someone else who can. Here, there was no one else (who could bring Moshi’ach).
6. Answer #2 (Tosfos Megilah 24b DH keshe’Atah): When R. Chiya exerted himself he was able to pronounce it.
i. Rebuttal (Pri Chodosh 53:12): If so, why did Rebbi say that R. Chiya blasphemes when he reads “V’Chikisi la’Shem”? Surely, he would exert himself to say it properly! Rather, we must answer like Tosfos in Bava Metzi’a.
7. Answer #3 (Eshel Avraham ibid.): A Rebbi may appoint such a Talmid.
(c) Poskim
1. Shulchan Aruch (OC 53:12): We do not appoint to be Shali’ach Tzibur one who pronounces ‘Aleph’ like ‘Ayin’ or vice-versa.
i. Magen Avraham (15): Ayin is stronger and deeper than Aleph. Likewise, we do not appoint one who pronounces ‘Ches’ like ‘Hei’. If everyone speaks this way, he may be Shali’ach Tzibur.
ii. Question: If someone confuses Ches and Hei, Shin and Samech, Kuf and Tes, or Reish and Dalet` how can he pray or read in the Torah? When he says verses such as “L’Nafsheinu Chiksah”, he blasphemes!
iii. Answer (Sefer Chasidim 18): Our Creator knows our intent. He only desires that we be wholehearted with Him. If the person does not know how to speak, Hash-m considers it as if he was Mekaven well. Similarly, Hash-m takes delight in people who sing Pesukei d’Zimra in a nice voice, even if they err because they do not know the verses – “V’Diglu Alai Ahavah”. A case occurred, a Chacham told a Kohen to descend from the Duchan because he could not say the letters properly. The Chacham was shown from Shamayim that he will be punished if he does not return him.
iv. Kaf ha’Chayim (61): If no one else is as great a Chacham and Chasid, this is considered that there is no one else.
v. Bi’ur Halachah (DH Ein): He should not be appointed even on occasion.
vi. Mishnah Berurah (37): Likewise, if one speaks unclearly he may not be Shali’ach Tzibur (just like he may not give Birkas Kohanim). The Yerushalmi Berachos Sof 16b) permits ‘Leshono Aruch’. Pnei Moshe (DH Im) says that he stammers, nevertheless he is permitted because he does not change the letters. It is easier to understand according to Sefer Charedim’s Perush there (DH Ach), that this refers to one who pronounces the letters properly even though others of his city cannot.
vii. Mishnah Berurah (38): The Mar’eh ha’Panim (Yerushalmi ibid., DH Lo) requires that he can pronounce properly, through exertion if necessary. The Pri Chodosh (ibid.) allows one who mispronounces letters when there is no one else as qualified. He would not allow a permanent appointment, for perhaps later someone qualified who pronounces them properly will come.
viii.Kaf ha’Chayim (60): Birkei Yosef disallows one who can pronounce properly only through exertion, lest he will forget to exert himself.
ix. Bi’ur Halachah (DH Mi): The Taz (128:30) is lenient (regarding Birkas Kohanim, and the same applies to Tefilah) because nowadays most of us do not know how to distinguish these letters.
2. Shulchan Aruch (128:33): One who does not know how to pronounce the letters properly, e.g. he pronounces ‘Aleph’ like ‘Ayin’ or vice-versa or similar mistakes, may not Duchan.
i. Mishnah Berurah (120, citing Taz 30): Nowadays most of us do not know how to distinguish them, so one is not disqualified for this. In Russia, even though people know the difference between Shin and Sin, since many do not distinguish them one is not disqualified for this, just like certain Mumim do not disqualify if Dash b’Iro (people are used to them).
ii. Rebuttal (Mishbetzos Zahav 30): Mispronunciation distorts the Berachah, and distracts listeners. Dash b’Iro helps for the second problem, but not for the first. However, when the entire region speaks that way we are not concerned.
iii. Kaf ha’Chayim (192): One should not rely on Dash b’Iro unless there is no else to Duchan. If someone else can Duchan, Kohanim who cannot should leave the Beis ha’Keneses before Retzei.
iv. Kaf ha’Chayim (193): Poskim argue about whether or not a Kohen who mispronounces should go down from the Duchan if he already ascended. It seems that if Dash b’Iro, or if he can pronounce properly through exertion, he should not go down.
v. Magen Avraham (47): There is no Ayin in Birkas Kohanim. The Shulchan Aruch refers to one who does not distinguish Aleph from Ayin.
vi. Rebuttal (Be’er Heitev): This does not answer the question! It could have said ‘Aleph like Ayin’, without mentioning vice-versa!
vii. Defense (Kaf ha’Chayim 189): The Shulchan Aruch adopted the text of the Beraisa, which discusses Tefilah.
viii.Eshel Avraham (47): There is an Ayin in the Birkas ha’Mitzvah beforehand (…v’Tziivanu Levarech Es Amo Yisrael b’Ahavah). Rashi (Megilah 24b DH Mipnei) says that pronouncing Ayin like Aleph harms Tefilah. Perhaps he is not concerned for the Berachah before Birkas Kohanim because one Kohen can say it on behalf of all the Kohanim.
In New York State the wife can be 14.
r-b: That’s a pretty bone-headed comment. First of all, Jews are more interested in Jews than in shiksas, so it’s worse when it is another Jew who is sinning compared to a goyta. Secondly, even one more sinner inappropriately dressed is a tragedy on all levels.
zsdad: Frankly you sound jealous of his pending marriage to “your” so-called “plutonic” gf. It’s not your place to “size him down”.
Like the Rabbonim said, there’s no such thing as “platonic” when boys and girls are friends.
apy: Except that type of exemplary bochor would be the last guy on earth to be driving a mustang or some other show-me-off car.
How many frum Jews still live in the LES?
Wearing a necktie or shoes is also not halacha.
Shouldn’t we all learn from the Rosh Sanhedrin?
In what way? Please explain.
My comment was a rhetorical, rather than literal, response to apushtayid. If you notice it was reversed verbatim.
Josh, I wouldn’t raise the bar that high to require one who isn’t yet zocha to wear a hat wait until he is a full fledged Talmid Chochom to wear it. A Yirei Shmayim should suffice.
cantoresq: You missed Daas Yochid’s comma.
Choshuve people by whose definition?
Kerutabs tablets sounds to be the same as Lactaid tablets.
He should go down for marrying a shiksa. That itself is more than enough reason.
Exactly as Mod-80 said (thank you). Additionally, Charlie has previously stated on this forum that he is a member and congregant at the Hebrew Institute of Riverdale, led by Rabbi Avi Weiss and “Rabba” Sara Hurwitz.