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Mytake, in a perfect world there wouldn’t be internet??? What about telephones and dishwashers and cars?
Eclipse try downloading a free program called C-Clean which will competely sanitize your hard drive. Use the option to clean white space. That should be as effective as melting it without destroying it. Make sure you set the option before you start.
In general when one deletes data, it leaves it there, and just puts a question mark into the first letter of the file. It looks deleted, but the info is still there. Undelete programs can recover. However, if you use a program to clean white space, it will actually erase and overwrite the data. Various standards call for repeating this 3 or even 7 times to make sure it is competely gone. You can set the choice of standard in there as well.
The old Norton Desktop also did similar things, I think.
If C-clean is not what you want, there may be other better programs out there, as well.
I agree you must invite both, and hope for the best. One will be terribly hurt otherwise.
By the heimisher we don’t eat tuna. It’s for the modern.
Mayo is for the modern, not the heimisher.
If someone needs them,, he should go ahead and use them. But as Wolf said, to plan one’s life course in advance knowing he will use them does not seem right.
To collect tzedaka if one needs it is fine. However, to plan lchatchila to make a living from tzedaka instead of some other profession is probably not what tzedaka is for.
I write on the CR. Mods, you owe me a lot of money for all the time I spent here.
Yichusdik, Very well said. I have mentioned Dov Gruner here on YW a number of times, one of which I copied below. I also visited that prison when I was a young child, and it stayed with me forever.
“My dear DarcheiNaom, if you want to know what real mesirus nefesh is it is people like Dov Gruner and the Olei Gardom (those who went to the gallows) for the sake of Klal Yisroel and hakamas Medinas Yisroel. After he was captured, he wrote to his leader Menachem Begin not to worry, and that he has no regrets and would gladly have done it all over again. They took their tefilin to jail, and proudly sang Hatikvah as they were being led to their execution. Reb Aryeh Levin was their Rov, and shed bitter tears over them. On Rosh Hashana one year while he was the baal tefila, he broke down crying and repeating the names of each one of these kedoshim. These were people who gave it all so we can have our own state and a safe haven for Jews anywhere. On the ashes of the holocaust (some of whom were survivors) these people refused to be broken, and turned their efforts towards building up our nation, once again. “
Haleivi, what part makes sense to you?
Mods, please close this thread. Way too controversial. And if no fighting, then what’s the point anyway?
ROB, let me know what you find. I do not have the sources in front of me now.
Two additional points. One is mechuyav to make a person feel good about himself, whether or not that is the truth. Remember Kesuvos where Bais Hillel says Kallah Naeh Vachasuda. His reason was if somebody buys something in the shuk, when he brings it home should you make him feel bad about it, or good?
The same with a name. Imagine you are teaching in the public schools where it is common that many of these multinational students have very unusual names. You tell a little girl on the first day of school, Wow, that is a beautiful name. How did your parents give you such a pretty name? You will have made her feel great and put a smile on her face for the whole year. She will probably tune into everything you say the entire year. This is our chiyuv as menschen.
Now even granting that one has some kabbalistic belief or premonition that the name will bring a bad omen, are you allowed to say to a little girl or her Mommy, I think you need to change your name? Obviously not. It will cause terrible pain and hurt. What about the bad omen? Simple–Bahadi Kavshi dRachmana Lamah Lach. One does not conduct himself based on predictions of the future.
This comes from the gemara in Brachos that says that Chizkiya did not want to have children because he foresaw they would be reshaim. The Navi told him the phrase above. It is your job to do your mitzvah, and not worry about Hashem’s secrets.
For the above reasons, I find it almost impossible to believe Reb Chaim could have said such a thing.
What is all this in reference to?
Candy, I don’t understand the equality of the two sides. A single girl is alone. She has no husband or kids, and doesn’t know if she’ll ever have either. She is probably lonely and in her parents house, and feels like she’ll never have one of her own.
A married girl at least has a husband, and can feel like she is not a total reject, and can have a Jewish household. True she does not have kids yet, but nobody looks down at her because of that. Everybody knows kids are a gift min hashamayim.
How could not having a husband or kids ever possibly equal having a husband, but no kids.
Please clarify.
One interesting source on koshershaver.com which I did not look into is that we know a Nazir must shave his head with a razor blade. He shows that if one used any other instrument, and even was able to get the hair just as short, he would still not fulfill the requirement. So one sees that a razor blade in halacha is the only device which is considered true giluach.
BTW, if anybody knows of a printed tshuvah from Reb Moshe, please post the source. It is not clear to me if it is by word of mouth, or written bfeirush. He certainly alludes to a heter in a printed tshuva about a sheitel, which I have mentioned elsewhere. He says that if one forbids a sheitel because it looks like hair, one would have to forbid a shaver, since one may think he shaved with a blade. But they are both OK.
What is interesting is that one is allowed to use a tweezers on the beard and pull out the hair and the root entirely. Melaket vRahitni are the terms used, I seem to recall. The reason is that that is not called shaving.
The issur is only when one shaves down to the root with a single blade. Let us think about it for a second. In order to cut, there has to be a back pressure keeping the hair still for the blade to work. If one uses a razor blade, the back pressure is supplied by the pores of the skin keeping the hair from moving backward while the blade cuts it. Therefore the cut is at skin level. When using a shaver, the back pressure is supplied by the screen which props the hair up so the blades can cut. It does not reach to the skin. That is why it is a scissors-like action which is OK.
I think the only problem is the rishonim who say that one does not need to go all the way to the root to be a problem. I do not remember. The sources are on koshershaver.com. I commend him for being intellectually honest and bringing the sources for both sides. One can really gain an understanding of the sugya if he reads the Hebrew footnotes on the bottom.
Hello99, thanks for your thoughts. However, I don’t think skin can fit through the tiny openings in the screen. And if it did, it would probably bleed.
Abcd2, we use the EZ filter, although I have never seen a single copepod.
BTW if you run out of inserts, a cotton ball works just as well. (We have the larger EZ filter.) Note that the filter is actually the metal part underneath. The insert only serves to prevent the metal filter fromm clogging.
As a friend once said, “I would grow a beard, but I don’t have the time.”
At any rate, the lift and cut issue is very complex. What I don’t understand is that the gemara says misparayim k’ein taar is ok on the beard. What are the potential problems with lift and cut, and shavers in general?
1) Very close
2) Very sharp
3) Lift and Cut supposedly may cut at skin level
1) As we know, the screen prevents blades in a normal shaver from getting directly at the skin. Therefore it is not mashchis according to the view of Rashi and many poskim, that as long as there is any distance to the root, it is OK.
2) The gemara does not give any shiur on how sharp a scissors can be. It should have said that if one sharpens the scissors too much, it is assur. But it does not. It says scissors are OK.
3) Lift and Cut supposedly pulls hair out of skin, and then cuts. Aftre it drops back, it is supposedly below skin level. Even if we accept the manufacturer’s hype which is probably not true to begin with, let us examine. Does the gemara say that if one pulls the hair out very hard, and cuts with a scissors that it is assur. (Bameh devorim amurim shelo mashach bsaar, aval mashach bsaar asur afilu bisparayim k’ein taar.) Since the gemara does not say this, it implies that I can pull hair as hard as I want, and still cut with scissors.)
The Rabbi Blumenkrantz book has a paragraph which I completely don’t understand regarding the action of a shaver. The gemara says that one should cut with a scissors so that the upper blade moves, while the lower blade is stationary. If he moves the lower blade, then it is equivalent to a razor making direct contact with skin. Rabbi Blumenkrantz seems to say that the upper part of a shaver is the screen, while the lower is the moving blades. However, clearly this does not seem to be the case. The part against the skin is always called the lower, while the part away from the skin is the upper. Since the screen is stationary, while the blades move, it is exactly analogous to a permitted scissors.
So PY does not understand the distinction between lift and cut and all others. Having read the sources on KosherShavers.Com it is not clear that it is asur. He says Reb Moshe was very reluctant to be matir. What does that mean? Was he matir or not?
Charlie, you post like a clean-shaven man.
Gavra, very cute. It seems to depend on the cat’s grandparents, too.
(But you know that that gemara was speaking b’toras nezek, not b’toras superstition.)
Does our religion also believe that walking by a black cat is bad luck?
Seriously, is the issue that we can’t make up new names, or as someone said from Reb Chaim that these are Zionistic names?
If the issue is the latter, what about the sephardic name Zion, or the Ashkenazic name Ben Zion? You can’t get more Zionistic then that, and yet there were Gedolim with those names.
BTW in the book Holy Brother about Reb Shlomo Carlebach ZTL, I believe there is a story about a woman who chose the name Hatikvah for herself. She was not given a Jewish name at birth.
OneGoal, I will ship it to you. (How’s that for a good line?)
Since the women are not listening, we can safely say here that in marriage, a man is king of the castle. On the other threads, of course, we always say that marriage is a nice equal partnership. But here we can speak the truth without fear.
It was not invented by Rubik, but by his brother.
There are a number of Pashuteh Yid names here. I believe I was not the first, but I did not know of the existence of the others until I registered. However, I have been here for probably close to 3 years or more. I once had to reregister as (PY 2.0) because of a blocking issue, and may have to again. I have not been able to post on the main board. I wanted to post a tribute to Reb Zechariah Fendel ZTL.
But one thing is that I am more pashut then Apushatayid. In addition there is at least one other poster with an almost identical name who is female, I believe.
Anybody want to explain how this fits with modern ideas of heat transfer, that do not distinguish between upper and lower levels in contact. (Heat rises when air is involved since it becomes less dense from molecular motion, and rises to the top.)
20 million, but there is a 5 dollar discount if you pay in cash.
I have no clue what all this ruchniyus talk means. I have even less clue how it relates to a yid’s tafkid in life, which is to do chessed.
Anybody want to buy a 150 foot yacht in mint condition? I am upgrading to a bigger boat.
What type of foods would have been at those kiddushes the Steipler did not say one has to make? I am getting hungry already, and may now go back to the Cholent thread.
Truth, actually I heard the opposite about the Steipler. Parents of one girl asked him why they were having so much trouble with a shidduch. He asked if they made a kiddush when she was born. They said no. He said, then make one now. They did and she soon got engaged.
L613, First, I never advocated eating more than 2-3 boxes of Entenmann’s donuts in one sitting. One should not overdo any diet. I would not go over 24 large donuts maximum in one shot.
But as far as eating only 2 meals a day, I believe that is a good thing. One therefore needs to space them so you get maximum benefit.
YungerMann, while I appreciate your derech eretz, however, the fact that some here claim that they know of cases where some have actually been told to change their name, means that they are bad names to have. Changing a name is extremely serious. See the klalim I referred to in Hilchos Gittin, where again, the first one is that we never change a name, even if it is non-Jewish or has a bad meaning. We put it on the get as is.
Speaking of Artscroll, I am reminded that in the book about the Vilna Gaon, it says that when he was niftar, the first task confronting the Beis Din of Vilna was to asur anybody from keeping any of his hanhagos and changes to established practices. They were appropriate for him, but not for the hamon am.
Derech Hamelech, putting aside procedural issues, do you really see a difference in the names Simcha (for women and also for men) and Menucha which are mentioned in SA, and the name Shira or Gila. What about the biblical name Devorah which means bee? Unless I am missing a second meaning to the word, how is a bee more Jewish or appropriate than Shira or Gila, etc.? Why did Devorah Haneviah’s mother give her that name? By the way, the fact that Shira is not listed in SA is no rayah that it is not appropriate. The list is mainly to tell us how to spell questionable names. For instance under Miriam there is Miri, and the Russian Mirush, and maybe Mirka. The name Shira is so simple it does not need to be listed.
In addition don’t we have a klal of pok chazi mai ama dvar and zillions of Jews have used the names on your list. Can they all be bad people?
Derech Hamelech, there are many Rishonim who don’t hold of gilgulim, such as the Rambam, and who would interpret the gemara of Hu Pinchas differently. That is why I wrote “If you believe”.
Second, Artscroll must have quoted a source from a sefer.
Third, we are allowed to fight out sevaros even with the gedolei hador. See Igros Moshe OC 109 where he says that not only is one allowed to argue with him in psak, but he is MECHUYAV to do so, if he learns a sugya differently.
I and others brought a ton of names which are mentioned in the Nosei Keilim on Shulchan Oruch, which do not seem to fit with the sevara of Reb Chaim. If Reb Chaim is one’s Rebbe, then he should definitely follow and be meyaetz with him. However, the millions of simple Jews who named their children differently have done no wrong.
I am saying he is a daas yochid. We don’t even pasken like the Vilna Gaon himself (who used 2 matzos on Pesach).
Regarding what somebody said that not all Rabbonim are experts in the miktzoa of the halachos of names, that is precisely the point. There really aren’t any halachos. These are all minhagim. Even the idea of not marrying someone with the name of one’s parent as far as I know comes from the sefer of Rebbe Yehudah Hachasid which is not binding. (Reasons have been suggested that it would not be kibud av vaem to constantly call someone by his parent’s first name, since one is not supposed to address a parent directly by his name).
As far as the suggested reason of gilgulim goes that we should not make up new names, here is a question: If you believe in the gilgulistic explanation of Hu Pinchas, Hu Eliyahu, Hu Charvona, or that Hasach is Daniel, etc., then clearly we see that one can be a gilgul of another and yet have a different name each time.
So the bottom line is that if one wants to believe in some obscure, possibly kabbalisticly based novel sevara which only a single gadol holds from, while ruva druva do not, and have never even heard of this entire idea to begin with, and which was never practiced previously in any generation, as we have shown that tons of names from all different languages have been used throughout the doros, and even some which have no meaning or derivation in any language whatsoever, as I quoted from the Bais Shmuel on Shulchan Oruch, then one should feel free to do so. However, to make anybody feel bad about it, and moreover to tell somebody to change his name because of this is simply astonishing, to say the least. The minhag since the beginning of time is that parents picked a name after a relative or to express their emotions or hopes for the child. This is how the Avos did it, (note that Rochel named Binyomin, Ben Oni, since she was in her last minutes of life, a very sad name remiscent of aninus (aveilus, rachmana litzlan). I think the Artscroll Bris Milah book says that Hashem guides parents of each child to pick out the right name. There is no reason to believe that Hashem has suddenly stopped helping parents.
What about those who don’t believe in gilgulim?
And what about names like Maimon who were after the second Bais Hamikdash, or Rav Hai Gaon, or others?
If you look in SHulchan Oruch, EH Hilchos Gittin, the Beis Shmuel brings a long list of names. Among them is the name Menucha and Simcha for women. How are these different then Shira?
He also has a list of Clalim. The very first one is that we do not change any name, evenm if it has a meaning which is a rayusa (negative connotation) or is the name of non-Jews.
Among the list of names is one which he says has no meaning whatsoever (some badly corrupted word), (I think in the letter Mem list), but is still a valid name, and should be left as is.
Here is the big question. Will G-d be angry at someone who is named Shira or names their child Shira?
MikeHall, why did you have to put Eclipse down? Anyway, there was a message there.
Something’s fishy here. Shira is a Zionistic name??? Is Shabbos Shira a Zionistic holiday. Isn’t there a medrash that there were 9 Shiros so far, and the tenth will be in the time of moshiach.
Totally agree with the kashya from Alexander, and I think there is even an Amora or Tanna with that name.
What about Chiya, Papa, Rafram, Ayvu, Antignos, Horknos? All were Tannaim and Amoraim. Many others similar. The Shulchan Oruch even has a whole siman dedicated to how to spell names for a get. It lists names like Roza, Raizel, Feiga, etc.
The worst thing is that BowWow got into a fight with RuffRuff.
Twiggy, in that case there is another diet you can try. It is called the All Entenmann’s All The Time diet. You must commit to eating 3 solid meals a day of Entenmann’s. In the morning you can have apple pie. For lunch a box or two of donuts, doesn’t matter which type. For dinner, brownies, cookies and cake, 2 boxes of each. One box can be choc chip, and the other butter cookies with choc coating. The cake may be the banana crunch with choc frosting, or the marshmellow iced devil’s food cake. For dessert, you can have a pumpkin pie or two.
This is the most effective weight-loss diet ever.
Itchesrulik, OK, fine.
What is the square root of cholent?