Sam2

Health: Then why are you defending Trump (or attacking Hilary as a response to attacks on Trump) at almost every turn?

Charlie: you’re being unfair. You know that Chumash and many comments in the Rishonim are equally readable as being for or against most not-extreme conservative or liberal fiscal opinions (e.g. socialism and Ayn Rand are both against the Mishnah in Avos). But anything in between can claim the Rambam as agreeing with them. Don’t pretend that either side has the backing of Torah sources to the exclusion of the other.

Health: You didn’t respond to my last point.

Health: Yeah, but this isn’t about Hilary. It’s about Trump. I have no intention of voting for Hilary. Hilary being scum doesn’t change the fact that Trump is dangerous and is bringing out the worst in people with him making the truth seem irrelevant to life.

Health: What happened with Clinton is done and not relevant to this situation. I’m not talking about a legal situation. I am asking how a voter can believe a word that comes out of Trump’s mouth. If nothing he says is the truth, then what claims of his precisely make you support him?

squeak: I disagree with your claim that if democracy wants to be xenophobic, it can be. I mean, it is true. But a core principle of American democracy is to “prevent the tyranny of the many over the few” in addition to the “tyranny of the few over the many”. That’s kinda the impetus behind the first Amendment. Our government system is meant to protect minorities from a xenophobic majority. Electing Trump would be a step towards a massive failure on that front.

Any sources for what?

Joseph: I looked at Igros Moshe CM 1:4 and 2:4. Nothing about what you claim is mentioned there.

Joseph: It is clear to anyone who sees the Beis Yosef that the case in question is one where there is an ongoing feud. No one can be Mochel the other and this feud clearly became public. Therefore, if one person wants to end the feud but the other doesn’t, the person who wants the feud over should public declare that he is Mochel and removing himself from the situation. Then the onus is now on the other person to end things.

The Shulchan Aruch does not mean that if someone wronged someone privately that they have any right to publicly declare that the other refuses to forgive him. If you read it Kipshuto, you might think that, but then your punishment for not properly learning and understanding the Shulchan Aruch is that you end up being Malbim Panim B’Rabim.

Avram: That applies whether in place of work or home or anywhere else. Publicizing someone’s unwillingness or inability to forgive when it was not otherwise known is violating many Issurei D’Oraisa.

And Joseph, Avram was correct. A proper asking of Mechila requires giving the wronged person enough time to “get over” it. Rosh Hashana doesn’t magically mean that the person has moved past the issue. Maybe he should have waited until the next Rosh Hashana if 8 months wasn’t enough.

Maybe. There are sources for lots of things. Of course, there is a Gemara that says that Hashem said Yasher Koach for breaking the Luchos.

flatbusher: This is very difficult. Let me relate a story that once occurred to me.

Someone once wronged me terribly. I was very hurt and I honestly told him that I wasn’t ready to forgive him yet. This happened in the winter. About 8 months later, Rosh Hashana rolled around. In the weeks leading up to R”H, he asked me for Mechila three times. I honestly told him that I wasn’t ready to forgive him yet. I thought that was enough.

He then brought a Minyan to my place of work to declare in front of them (and me) that he tried to forgive me but I refused. He said that that’s what it says in Shulchan Aruch (which it does, if you read it Kipshuto).

The point is, he failed in his attempt to ask Mechila and he publicly humiliated me in a misguided attempt to fix it.

Mechila is rooted in humanity and human emotion. You should do your best to honestly forgive the person, but it takes time. Try to move on and the Mechila will come in time. It’s not true Mechila until it does. And when a person (either the one who did the wrong or the one who was wronged) doesn’t understand this, disaster can result.

newbee: Of course not. Leshitascha, the guy in the story isn’t Jewish.

newbee: It’s not about being above or below. But he is Halachically Jewish, which makes a huge difference. According to most Poskim, his food isn’t Bishul Akum. You can marry his daughter. No one is putting him on a pedestal for being Jewish. But there are (possibly important and relevant) factors that come from him being Jewish. Denying that is just incorrect.

IITFT: You think there is something wrong with composing new Tefillos? What’s wrong with it? And source please?

newbee: So every Ger is a Safek Mamzer and Assur to marry?

Joseph: Converso communities were kept separate from the main Spanish population. They were quite racist against the “former” Jews.

Newbee: It’s a B’feirush Teshuvas Hageonim that the 10 tribes are no longer Jewish.

LF: That is a massive Machlokes Rishonim and Achronim about the nature and purpose of Bein Adam L’Chaveiro. What you wrote is not agreed-upon at all.

b1g b0y: That is incorrect. There are plenty of sources on this and why Mesirah won’t apply in America at this point in history. See, for example, Tzitz Eliezer 18:1 (maybe 18:2 or 3)

Joseph: So you said everything he said is based off Shulchan Aruch. Then I called it into question. Then you answered with some Vortlech, but no citations from Shulchan Aruch.

Long story short: You can’t use “Me’od Me’od” to make up whatever you want and call it Yeihareg V’al Ya’avor. The Shulchan Aruch gives a long list of things you can’t do after “Me’od Me’od”. That list is what he is referring to when he says “Me’od Me’od”. He wants nothing flirtatious or overly familiar. “Small talk” in an office setting is not that.

There is no Issur of Libo Gas Bo. Libo Gas Bo is a concept in Hilchos Yichud that makes us remove Heterim that we otherwise use.

According to you, why is it Muttar to date? Because if consistent small talk is Kreivah L’arayos, then someone should be obligated to shoot themselves before going on a fourth (maybe even third) date.

I will B”N look up the Sefer HaChinuch when I get a chance.

Joseph: Find me where in Shulchan Aruch it says that making small talk is Kreivah L’arayos. Find me where there is a Chiluk between a daily basis or just once in a while. Find me where talking about job-related matters in the hallway is Assur but in the office is Muttar. Find me where in Shulchan Aruch it says not to refer to oneself together with a woman as “we”. Let me help. You won’t.

Joseph: It’s B’feirush in Tosfos (Avodah Zarah 2a and Sanhedrin 63b) that saints aren’t Avodah Zarah.

DY: It’s a Davar Pashut that it’s Chukas Akum. Why do you need me to tell anyone that.

Joseph: Going to jail (for giving alcohol to an underage minor) definitely counts as a Sha’as Hadchak. Heck, it would be a Ptur from a D’oraisa.

The rumor I heard was that someone once complained to R’ Schachter and asked for him to get them to have separate hours for men and women. R’ Schachter said that what better place is there for Frum men and women to meet than at a Seforim store?

NCB: Sure, that was the point. If someone is Chashud on Kashrus, you can’t trust their Kashrus.

Rebyidd: No, but one of my sister’s seminary teachers taught her that it’s Apikorsus to say that neopaganism exists because it denies the Gemara that HIR referenced.

I know someone who won’t eat at my house because I’m Chashud on Kashrus because I don’t keep Gebrochts.