popa_bar_abba

I met a frum guy who is a professor at harvard, and he explained it to me.

PBA: As was I. A woman not making a Bracha is just as based on the Bahag as a man who missed/will miss not making a Bracha is.

valid point. Yet, that wasn’t the argument you were making before. I think you should go back and read your posts. They seem a bit cavalier with the mishna berura’s psak. That’s all I’m saying.

I was trying to figure out what my response was.

You are correct that I got carried away, and that we are just talking in learning.

Still, it does bother me. I think you’re being a bit too cavalier, and I wonder why.

Something you see from each individual case?

I don’t mean ter be rude, but you are hardly old enough or knowledgeable enough to be deciding on a case by case basis when a posek needed both reasons he says, and which sources you are able to ignore.

sam: Sorry, I don’t think your reasoning is halachicly sound.

I think you can see a difference between someone who is crossing the dateline, and someone who simply forgets year after year.

I think you can see that if the mishna berura says a halacha and offers to reasons, that even if one reason no longer is true that the halacha still stands.

I think you can see that if the mishna berura says that all women should not make a bracha because they will probably miss a day, that it was intended to apply even to a woman who was going to be meticulous and set up reminders to make sure she didn’t miss a day.

I don’t think what I am saying is chidushdik in any way. It is the pashut way we read halacha.

This doesn’t mean there aren’t valid minhagim where women do make a bracha. Yitayningwut says in his family the women do make a bracha. And in those families, then of course the women should make a bracha.

His second reason is that they don’t understand hebrew, and thus don’t understand what they are counting. So you are correct that would not apply to women who do know hebrew. Yet, you will notice that although there were many women then who did know hebrew, he doesn’t say that they should make a bracha.

His first reason is that they will probably miss a day. I don’t know why that would have changed. I think that most people mess up even now, and probably more women than men because they don’t go to maariv.

My reasons were given to speculate why women who are going to mess up don’t say a bracha, while men who know that they mess up every year still make a bracha. That is not explicit there.

It’s possible.

Why do you say the reason doesn’t apply anymore? I always understood the difference that:

A. Men daven with a minyan, so they count then.

B. Men are chayav to make a bracha, so there is no choice and they need to make it. But women are not chayav to, so it is better if they don’t since they will probably miss a day.

Ok, so you think that proves that you don’t need a real sfeik sfeika?

Yitaning: What do you tayna?

Sam: See shaarei teshuva 20

I can’t summarize it, because I don’t understand it

Yes, I did not use “reshus hayachid” as the term of art. I used it simply to mean private property. I was aware that it had a different status because it was not fenced.

Just read the article and tell me how it works, ok?

I want to talk about dynamic hedging. The paper I was reading was completely basing itself on the black scholes theory, so I cited it. I donno much about this, so I figured that would make people understand what I was talking about.

I was reading 57 Tax L. Rev. 397. And didn’t understand so much as a word.