popa_bar_abba

1 of the members of the Shul mentioned to him, that the Rabbi had instructed the members only to give to schonorrers who have enough courtesey to don Talis & Tefillin & actually pray at that Shul Minyan

That makes no sense at all. They are going to many minyonim, and can’t possibly daven at each one.

If your complaint is that they shouldn’t collect during davening, you should say that. But you (the rabbi) shouldn’t make up stupid reasons like that which are completely false.

I didn’t know sdom was in North America.

So apparently this thread was reprinted in country yossi magazine.

hee hee

There is no mitzvah, no inyan whatsoever to drink on Leyl Purim except for the ???? ??? (and perhaps others) which says to have a ???? on the night of purim as well.

I fixed that for you.

Really? I thought if you daven for a shidduch on purim then you end up marrying a goyish king.

Whatever, YMMV.

As it happens, I always use wine anyway, because:

A. It tastes good, and is too expensive to drink daily.

B. It feels chashuv to sit and drink wine.

C. I think I get a better high off wine than other alcohol.

D. I like to fill a big cup of it and jump on people and force them to drink it. Till the last drop. Until who drop. Until you drop. Now just let me open up your mouth…

I also like to point out, that it is a machlokes if you can be yotzei through drinking until you fall asleep (pass out) or if you really need to be ad dlo yada.

But everyone is modeh that you are yotzei if you do ad dlo yada. This is a main mitzva of purim- shouldn’t we be machmir to be yotzei l’kol hadeios?

I have heard that the zohar or some kabbalists hold that you should drink till you pass out.

Anyone have the source for this?

The Rema says that in siman 695. He says you should drink until you fall asleep. Apparently, he understands the mechaber to hold that you need to force yourself to stay conscious and keep drinking until you are lo yada.

Lulei d’mistafina, I would say they agree that you should just drink until you pass out.

It’s also a b’feirushe Gemara in Nazir that Lot was responsible for what happened the second night, since after the first he should have known it could happen again.

Maybe he was responsible for being machshil his daughters.

Popa – whats with mariv ?

It is b’pheirush halacha that shikruso shel lot is pattur in mitzvos.

the Gemoroh never says Chayav inish “lehishtaker” – it says l’ivsumai. This is clearly reference to a state of exaltation, not the loss of one’s mind. The pirushim in ad delo yoda do not include anything bordering on danger.

By danger, you mean like shechting your friend who is an amora?

Is our drinking only for the mitzvah, where we do not lose focus from the true simcha of nais Purim, or are we at least partially capitalizing on Purim for our annual “legitimized” opportunity to get drunk?

Do we only eat meals on shabbos to honor shabbos, or do we like eating it? Do we like lighting chanuka candles? Who cares if we like it–chazal say to do it and I do.

That is religious discrimination. We have a mitzva to get drunk, and also a mitzva to go to shachris.

sam4321: I don’t have time now to look up all of those, but I am not convinced that just because they mention wine it means they hold you can only use wine and not other alcohol. I’d also mention that in any event those are not brought in the shulchan aruch and nosei keilim.

So I’ll look up your rambam. Rambam says: ????? ??? ?? ?????? ????? ???????.

I don’t see that he is insisting on only wine, since the point is to get drunk. Now I’ll look what the nosei keilim say. Gur Aryeh says: ????? ??? ?? ??????. ?? ????? ??? ???? ?? ?????? ????? ??”? ?? ??? ??? ??? ???? ??? ???’. So he is pointing out that Rambam is not following the shiur in the gemara of ad dlo yada. Notably, Gur aryeh does not say that Rambam is also adding to the gemara that is must only be wine! Because he isn’t reading rambam like that.

Sam2: You know that isn’t true. Just because some poskim say you don’t have to, you cannot deny that many poskim say you do have to. See also the sefer “hasaba m’slabodka” compiled by a certain rabbi weinberger which has an essay where Rav Dovid Leibowitz (founder of chafetz chaim) writes that one should get drunk as a lord and that that is the mitzva even though it sounds bizarre.

The better shaila is if you are allowed to stream online without downloading. Meaning, is it even illegal?

It is vadai illegal for them to post it, since they are violating the provision against public displaying.

But, you are not publicly displaying, nor copying, nor anything which is illegal. So can you do it then?

So I saw somewhere that one federal court taina’ed that it is “copying” when your computer copies it in its RAM. That seems dochek, but it is possible that another court would agree that way.

But that really only answers whether you will end up being liable to pay. It doesn’t answer whether we should consider it b’etzem illegal now.

Itche: Just for you I pulled up my handy dandy bar ilan and looked it up.

Here are my results:

The following poskim speak on this halacha, and don’t say that any sort of alcohol is preferable to any other:

Mechaber

Rema

Mishna berura (and beur halacha)

Taz

Magen Avraham

Shaarei Teshuva

Chayei adom (explains it is because nes was with drinking wine, but doesn’t say that the only mitzva is davka grape wine as opposed to apple wine or barleywine or beer.)

Levush

Elya rabba (elya zuta says to eat and drink the first night also)

aruch hashulchan

I haven’t found anyone yet who insists it must be grape wine only.

If you can drink beer, then the problem is not the alcohol, but the grape alcohol.

If you can drink beer, you can probably also drink whiskey. Try that. Also, you can get higher alcohol beer which should be easy to get drunk on. Try one which is 6-7%.

You can be yotzei purim with beer or whiskey. (IIRC there may be an opinion which wants wine, but it is by no means the dominant opinion.)

Pesach is an issue.

A women’s possesions are not owned by the husband, he just has the rights to their use.

Correct, but she can’t give them away.

Why is this more difficult than every mitzvah which requires “lachem”?

Women are not chayav in lulav.

Wow, I really have nothing to say.

Except that G-d is ?????? ???? ???? ?? ????? ????.

And if not, ?? ??? ? ???????… ????? ??? ????? ???????? ?? ??? ??? ????? ?????? ?? ???? ??? ?? ??? ?? ????

Also, how does mitzva she’zman grama work on this?

mitzvas asei sh’zman grama is a rule for d’oraisoh’s (and even there not much of a rule, given its several exceptions). The rabanan who made each d’rabbanan decided separately whether to apply it to women. The purim mitzvos expressly apply to women.

Women are chayav in matanos l’evyonim. See OC 694:1; MB ad loc 1.

Regarding mishloach manos, see Rema OC 695:4 that a woman is chayav. But see MB cites Magen avraham that the minhag is that women don’t send and are perhaps yotzei when the husband sends on her behalf, but that we should be machmir and do so anyway. (Is the magen avraham talking about matanos l’evyonim also?)

Also note in rema there that a man should not send mishloach manos to a woman, nor a woman to a man. The reason is that a man might send to an almanah, and there might be a safek kiddushin. Interesting. (Magen avraham says it is a ch’shash of ???????, and does not apply to matanos l’evyonim which is money.)