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Health – “My point was I don’t know anyone besides one RY who said you have to follow this R’ Akiva Eiger…Unless you’re telling me e/o Paskens like this R’ A. Eiger -I see no reason to refrain from saying “Gut Shabbos” on Fri. Stop mixing up Chumros with Halacha!”
I don’t know your level of yedios, but with respect I ask, have you heard of the Biur Halacha (it is authored by the Mishna Brura and published in that sefer)? The M.B. in his Biur Halacha paskens like that R’ Akiva Eiger (although he adds some unrelated qualification).
I think nearly everyone follows the halochos of the M.B., it is not considered a “fringe” daas yochid, or frivolous chumros!!!
HaLeiVi – ” We thank Hashem for the Yeshua as well, but Chanuka was not established because of it.”
Indeed, in T”R “my chanukak” (Rashi – al eza ness kvauha – for which ness was chanukah established) chazal answer the question by elaborating about the ness hashemen, making THAT the ikar ness.
However, in the Al Hanissim, there is hardly (if any) mention of the ness hashemen, rather ONLY the ness hamilchoma, making THAT the ikar ness!
The Meiri on Shabbos holds that the first day’s lighting of the menorah was to commemorate the nitzochon hamilchoma. (Which BTW is an answer to the B.Y.’s kasha).
As such, the pisuma nisa of the first day’s lighting covers the ness hamilchoma too.
Another reason that davka Purim requires a megilah is because the nissim were concealed under the guise of nature. When nissim are hidden, you need to see the “big picture”, hence a megillah. Indeed that is why you cannot miss even one word of the megillah!
Chanukah was open nissim that cannot be explained under the guise of nature. The nissim were undeniable!
This explains also why Pessach has no need for megilah reading either.
Furthermore, the megillah is the only “ritual” that connects us to the ness of Purim, that is the only pirsuma nissa of Purim.
However, on Chunkah we already have a “ritual” that commemorates the ness of Chanukah – the lighting of the menorah, that is the pirsuma nisa of Chanukah.
Heath – “It comes from “1” Rosh Hayeshiva -so if you’re his Talmid don’t say Gut Shabbos before Shabbos.”
Is his name Reb Akiva Eiger???
Reb Akiva Eiger paskens in his glosses to S.A. that when a person says Gut Shabbos (“Shabbata Tova”) he is making kiddush midoraysa!
This would be a kabbolas shabbos if said on Friday after plag hamincha. It would be followed by an instant issur melochah!!
Therefore, no matter who your Rosh Yeshiva is, one must refrain from saying Gut Shabbos on erev shabbos. Better to say “a gutten EREV shabbos”.
On the other hand, once you are mikabel shabbos, EACH time you say gut shabbos during shabbos, you are mikayem ANOTHER mitzvah d’oraysa of Zochor. You get extra mitzvos by saying gut shabbos!!
There is no maximum “limit” to how many times a person can make kiddush on shabbos! Each is a mitzvah!! (I am talking about SAYING a form of kiddush, not drinking the kiddush!!)
When divorcing a ger/ores spouse, you are being mezakeh other yidden to be able to marry and love the ger/oyes. Being mezakeh other yidden (mezakeh es ha’rabbim) is also a great mitzvah – sometimes even at the cost of one’s own mitzvah! (examples in gemarah: freeing an eved to make a minyan or for mitzva of pru u’revu).
It might interest you to know that the position of the brim is thought to indicate certain characteristics of the wearer.
Basically the hat brim serves as a means of enlarging a man’s brow ridges (the part of the skull where the eyebrows are) which represents power or fierceness. (Notice how Neanderthals always look angry, never happy or jovial).
Hat brims worn in the down position in front represent the eyebrows drawn together and lowered i.e. an angry posture, man defending his turf, ready to fight the world, “hey you looking at me.”
Hat brim up indicates “openness” i.e. approach me, I’ve nothing to hide, I want to be your friend. This might be a form of welcoming to others, being “makdim sholem l’kol odom”, a hanhaga tova signifying good midos and kiyum halacha.
Dash – “Perhaps this is the reason why some don’t wear a tie for Mincha.”
That may be simply because of the cholent stains.
However the halachic basis is a valid one:
There is an interesting Rashi and Ran in Nedarim daf 77 that notes a custom for women to remove their Shabbat jewelry on Shabbat afternoons towards the end of the day.
(Others say that it only applies to jewelry and not to general shabbos clothes – see Orchot Chaim, OC 300:2).
The Erech Shai OC 262 says the reason one is not required to wear Shabbat clothes at this time is to recall that Yosef, Moshe, and David passed away Shabbat afternoon.
Based on this, it makes sense to be yotzei all opinions, to wear shabbos clothes to mincha but not wear the tie (which may be like jewelry).
I note that the title of this thread is “Geneivas Akum”. Akum is R”T: oved cochovim u’mazolos (an idol worshiper) who is chayev missah for transgressing on the 7 mitzvos of a Ben Noach. He or she is not “merely” stam a goy but one who ought to be put to death and one who has forfeited his or her right to exist.
That is who we are discussing!! Forget the “b’tzelem elokim” and desire to save such a person’s life by violating the shabbos!!
If Torah has no “rachmonus” on this akum’s life, where do you get the sympathy for his property?! (Other than darchei sholom and ayva – OUR benefit, rather than his).
To Avi K who wrote: “As for making a kesher on Shabbat, if it is undone whenever removing the tie it is no problem as it is a maaseh hediot (anyone can do it) and temporary.”
Not exactly.
One may tie (and untie, not that you asked) any knot that isn’t strong and is meant to be untied within twenty-four hours of its being tied. Sh’miras Shabas K’hilchasah 15:52, :55. (However, :58 seems to contradict this).
Some people may leave their ties knotted even when they take them off for the night and then just slip them on in the morning. One would have to make sure not to do this on Motzei SHabbos if it was tied on Shabbat.
Same for shoe laces, if they were tied on Shabbos, they must be opened within 24 hours.
BTW – this is why some people are machmir when they get glillah at Shabbos mincha not to make a slip knot on the Torah, but to tuck in the gartel, since the Torah won’t be used till Monday. See Minchas Shabbos 80:155.
According to this view, it is also prohibited to knot a Sefer Torah band in this fashion on Thursday, since it has be untied on Shabbos morning.
Closing the top button takes extra time longer than other buttons. It is bittul zman. Those extra few seconds multiplied by thousands (Kein yirbu) of yeshiva-leit adds up to a significant chunk of time that could be used for more constructive purposes.
BTW – this is also why many masmidim wear slip on shoes, to save the time of tying and untying laced shoes, (even though they are mivatel kiyum of a halacha of tying the left shoe first).
However, besides the b’maizid unbuttoners, there are also some anusim, who simply can’t close the top button.
I know of some masmidim who wear clip on ties on shabbos for this reason (and also because they are choshesh of making a kesher on shabbos).
To Health – do you know that it is very likely that among the Erev Rav there were some who were lamdonim and potential gedolim? Korach himself was also a lamdan and a pikayach (wise man) too and he was considered a “godol” (leading many choshuv yidden)!
my mouth.
The additional three new Cities of Refuge that will be established when Moshiach comes will serve for all the murders done PRIOR to Moshiach’s arrival, during the time of our exile. After all, when Moshiach arrives, “the ruach hatumah will be removed from the land” (Rambam end of Hilchos Melochim).
“Why are some religious Jews against Israel?” Some Jews come from the Erev Rav that left Egypt together with authentic Bnai Yisroel.
Over time, the Erev Rav intermingled with klaal yisroel. It became impossible to know who has roots in the Erev Rav and who is from the Shvatim. But on some occasions the Erev Rav rears its ugly head, specifically when it comes to Eretz Yisroel.
The Erev Rav did not have a chelek in EY (which was divided to shvotim only). Since the Erev Rav have no connection with EY, they try to discourage other yidden from maintaining the love and deep rooted inheritance they have with EY.
That is how we can tell who is from the Erev Rav – so it is really a brocha, when some Jews are against Israel, their mask is removed and they show us that they are Erev Rav. Only then can we can know who is an impostor in our midst.
Corn: You throw away the outside, cook the inside, eat the outside, throw away the inside. Confusing.
Rashi has one pshat in this gemorah, but Tosfos explains the Gemara differently:
Furthermore, as with all situations of ohel, if the brim is less than a tefach wide, no concern of ohel exists. Howver, the style today is to wear wide brim hats!
Therefore, when the wide brim is up, there is usually no ohel of a tefach, however when the brim is down, there is a concern. Wearing the hat back may also avoid the concern of ohel. Thus brim up and hat back is how yeshivish bochurim wear their hats. THIS IS A LIMUD ZCHUS ON THEM (rather than the alternative that they are poshut azei metzach and ballei ga’aveh)!!
BTW- this might be why some chassidim wear spodeks rather than shtreimels. The spodek has no protrusion and therefore no ohel, while the shteimel protrudes and is like a brim of a hat.
Women build Jewish homes. At construction sites boots are required. Also hard hats.
Lubavitch? I thought Obama isn’t Jewish. Was he recently misguy’er? Is he coming to their Kinus HaShluchim?
I get offended when I see that we have given klal yisroel’s Moshiach (and OUR Yad Hachazaka – the Rambam) to Lubavitch. Some of my best friends are Lubavitch but I am keeping Moshiach in MY ani mamin (from the Ramabam) in Lakewood. Someone told me that in Lubavitch sidurim there is no ani amamin – I don’t know if that is emes and don’t want to be mekabel L”H.
Words and terms we use becomes reality (e.g. “occupied” territories etc.). If we keep repeating Moshiach is a Lubavitch thing – eventually it becomes that way.
B’michalas kvod Modoroso.
Halloween teaches children the wrong morals and values.
Halloween is a holiday about getting. Lhavdil, on Purim we are giving – shlach monos and matonos l’evyonim.
We should never glorify scaring others and we should never glorify anything contrary to service to Hashem, such as demons, death, graves, or gore (unless it’s Al Gore)…
Three old men overheard in shul:
First one says, “Today it’s windy.”
Second one replies, “No, it’s Thursday.”
Third one responds, “Ya, I’m thirsty too.”
SHema Yisroel – listen dear yid and with this Shma Yisroel you will ALWAYS know right from left. The hand you use to cover your eyes for SHma Yisroel is always the right hand.
Yidden who have trouble with right and left need to be more nizhar in Shma Yisroel.
The gentile world calls it a “natural disaster”. We are immersed in the gentile world, therefore we accept their terminology and Jewdify it with the Hebrew word “peronius”.
What is “reality”? We have been conditioned to interpret reality based on what we see (even though we face the contradiction of not seeing ruchniyus). But true reality is what Torah tells us is real – Toras EMES.
May I suggest we first examine if al pi Torah there is a “silver lining” or a positive “spin” to such natural “disasters”. Indeed, as frum yidden Torah creates our reality – not the anchor on the Weather Channel.
Indeed, what the gentiles call “natural disasters” are according to Chazal an act of Chesed by Hashem, an act of remembrance that will result in the true and complete Redemption immediately! Amen!
On someone’s 120th Birthday, you can’t really wish him “ad mayah v’esrim shana”, so what do you wish them…”Have a good day”?
oomis1105, do you disagree with Rav Elyashiv in his Ha’aros on 75b tells us that Rashi and Tosfos do, in fact, hold that the child would be a non-Jew (that the child follows the father’s status)? Rashi and Tosfos (according to Rav Elyashav) are serious opinions on such serious issues! This goes to the very heart of Jewish identity, not merely a chumra or relying on a kulah.
It would be a great mitzvah for the ex-husband to remarry his ex-wife – if it is feasible (and he isn’t a kohen and she did not remarry in the interim).
This was a CR thread: Mitzvah to Remarry Your Ex-Wife.
The Jerusalem Talmud Ketubot 11:3 learns this from Isaiah 58:7, where the prophet exhorts the Jew not to “hide from your flesh,” i.e. to look out for our relatives. Rabbi Yaakov says in the name of Rabbi Eleazar that this applies even to one’s ex-wife.
While the Talmud does not explicitly say that the way one takes care of his ex-wife is by remarrying her, many later halachic authorities understand the Talmud to be saying that it is a mitzvah to remarry one’s ex-wife.
See Sha’alot U’teshuvot Tashbetz 3:9; Sha’alot U’teshuvot Avnei Sha’ish 1:42; and Sefer Hachinuch Mitzva 580.
But don’t look for such mitzvos of divorcing your wife just to remarry her.
Glass is made from sand, and would therefore seem to be in the same Halachic category as earthenware (which is super-absorbent and cannot be kashered). On the other hand, the resultant glass vessel is hard and smooth – unlike earthenware – which would indicate that it is non-absorbent, and would therefore never need to be kashered.
Glass is a difficult material to classify Halachically, because it shares its origin with one class of material, but has physical characteristics that differ from items of that class.
Because of these unusual characteristics, there are a few different opinions in Jewish Law concerning glass dishes:
Rav Yosef Karo rules that you can use glass for both milk and meat, and just rinse them off in between.
Rav Moshe Isserlish writes that glass is like earthenware, and it is therefore forbidden to use the same dishes for both meat and milk.
There is a third opinion that holds that glass is absorbent, but that it can be kashered through the process of “hagala” (immersion in boiling water).
Sephardic Jews rule according to Rav Yosef Karo, and therefore use glass dishes for both meat and milk, while Ashkenazic Jews conduct themselves according to the opinion of Rav Moshe Isserlish, therefore refraining from the use of glass dishes for both. But, because there are different opinions regarding the Halacha, there is room for leniency in cases where extenuating circumstances exist (for instance, a Ba’al Teshuvah who is going for a family visit where the kitchen is not kosher, but glass utensils are used).
As such, glass used as a “kli rishon” is not to be used for both meat and dairy. Turntables in the microwave cannot be used for both meat and dairy.
Chamirts sakanta m’isura (one must be more stringent on matters that present a danger than matters that are “merely” issur).
In my opinion, having a smoke detector is more important than having a mezuzah!
After all, the dorming girls may not even have (on them) a chiyuv to have a mezuzah on their rooms since they can always be ordered to switch rooms, so they have no kviyus dirah. But a smoke detector is a chiyuv d’oraysa of v’nishmartem…
Sushee – it is not so poshut! At least, Tosfos disagrees with you!
In the Gemorah in Kiddushin on 75b there is an argument among the Rishonim on this very issue. Some of the Rishonim actually present the opinion that a person is not Jewish if their father is a gentile and their mother is a Jew.
Tosofs says on Kiddushin 75b (DH Virebbe Yishmael):
Why do we need to say that Rebbe Elazar is holding like Rebbe Akiva that a non-Jew or a slave that has relations with a Jewess then the child is a mamzer? [Rebbe Elazar] can hold that in that situation the child is kosher [like Rebbe Yehoshua] and the problem is that we do not want a Jewess marrying a non-Jew. Why do we need the problem to be that we don;t want her to marry a non-Jew AND the child would be a mamzer (Isn’t one problem enough)?
Tosfos answers:
Perhaps we can answer and say that if [Rebbe Elazar] holds the child is kosher then he also has to hold that the child takes the status of the non-Jew, THE FATHER, and this is like that which we said before on 67b, the rules of who the child follows, and we don’t have to worry about a Jewess marrying a non-Jew [because the child is kosher]. Therefore, he holds the child is a mamzer and thereby the child’s status is being determined through the mother and we are also now concerned that the woman should not marry a non-Jew (Basically, you can’t have the problem of the woman marrying the non-Jew without having the problem of the child being a mamzer).
Before we take a step back and realize how amazing this idea is there is some clarification that is needed. Some of you might have noticed that this idea does not make sense. How could the child be KOSHER if he is going after the status of the father, the father is a NON-JEW? That would make the child a non-Jew not someone who is kosher.
The Maharsha commenting on this Tosfos (75b Virebbe Yishmael) answers this question by bringing in a Piskei Tosfos that clarifies Tosfos’ meaning. When Tosfos says that the child is kosher, he means that the child is a kosher non-Jew. If the child wants to convert to Judaism he will not be a mamzer. The Maharsha goes on to explain Tosfos as not holding like this as a second option and leaves Rashi (who says like Tosfos) as a Tzarich Iyun (needs looking into), but Rav Elyashiv in his Ha’aros on 75b tells us that Rashi and Tosfos do, in fact, hold that the child would be a non-Jew (that the child follows the father’s status).
So we see here it was not always so simple to say that if the mother was/is Jewish then the child is a Jew.
Sources for celebrating Yom Holedes:
On a person’s yom holedes – mazolo gover, Yerushalmi Rosh Hashana ch. 3, h. 5 and see korbon ha’eida there;
Ben Is Chai, vol 1, parshas R’ay;
Especially by Tzaddikim (v’amaich kulom tzadikim):
Tanchuma end of P’ P’kudei (re: Yitchok);
Mgilah 13b (re: Moshe);
Shmos Rabbah ch 15, 9 (re: ben melech);
Rosh Hashana 11a (re: entire month avos were born in);
(See also R’sisay Laylah from Hagoan R’ Tzodok Hakohen of Lublin, kuntres Divrei Chalomos ss. 20, motzei shabbos Vayishlach year u’brochos).
oomis1105 specifically did NOT say WHICH birthday s/he is celebrating.
When 2bshvat wished her/him “ad maya v’esreem shana”, I question the wisdom of such a brocha, since if it is oomis110’s 120th birthday, 2bshvat is basically wishing oomis1105 to “have a good day” because that’s all you have left c”v.
v’tzorich iyun.