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Everyone in our household is expected to wash his/her own dishes, adults and children alike. We don’t have a maid, and I don’t expect our kids to treat their mother like one.
Back in my pre-aliyah days, I got permission every year from my boss to work on Christmas and New Years Day. I was the only one in the building, so I was able to install and upgrade software on all the computers, make sure the anti-virus software was working, and work on some hardware and network issues as well. I was able to use the days off in January instead, when my kids had their winter school break.
(I also worked the day after Thanksgiving as well; it became my annual office clean-up and clean-out day. I would invite my boss in the following Monday to prove to him that I actually had a floor in there!)
Takahmamash, Who do you think put moisture in the clouds and caused it to be cold?
But that really has nothing to do with the government’s behavior, now does it?
In the winter, I wear Shabbat shoes the entire time.
In the spring/summer, I wear Shabbat shoes Friday night, and during the day until I come home from shule. I switch to sandalim before kiddish, and wear them the rest of the day.
I also worked out the real reason for snow – there was moisture in the clouds and it was cold.
“Doing the right thing” is in the eyes of the beholder.
We have two types of kohanim in our shules; some remove their shoes by their seats and walk up in socks or barefoot, while others remove their shoes by the bima. I’ve never seen any kohanim remove their shoes outside the beit knesset.
If memory serves me correctly, I believe kohanim in America did the same thing.
We don’t have anything special now on Thursday nights, but back in the old days (pre-aliyah) we would have deli sandwiches and salads. They were easy to make, good for eating on paper plates, and kept everyone out of the kitchen so my wife could cook for Shabbat.
147 – what is a Beris?
Nice, tzaddiq. My wife and one kid are vegan, so sometimes we have fleishigs (they have tofu instead), sometimes milchigs, sometimes pareve. We all eat whatever is served, it’s a hot meal, and everybody enjoys. That makes a nice Shabbat for everyone.
oyyoyyoy:
cud be meats a must. sh”a 242 see m”b
Cud be you’re wrong.
laytzonay hador omrim:
I grew up in a “normal frum (ashkenazy) home,” and we eat very little of your “normal” menu – and we’re that much healthier for not eating much of that stuff.
You get what you pay for when you choose to live in a non-Jewish country.
If you wanted a really top beit midrash in E”Y, you’d go to Merkaz HaRav or Gush Etzion.
Morons who put stuff besides jelly in sufganiyot are the same morons who put stuff besides potato or kasha in knishes.
Of course, people who call them “sufganiyois” are also morons, since there is no such word.
hear, hear
Growing up in Baltimore we (as kids) called our neighbors by Mr. or Miss and their first name (Mr. Henry, Miss Nancy, Mr. Norman, etc.). I’m told that’s a southern thing.
Currently, in Israel, I work for an Israeli company with an American client. All those who work here in Israel currently go by their first names. I give everyone the choice as to how they want to be called; one chareidi gentleman asked to be called “Mr. Lastname,” which is fine and not a problem. All of those we work with in America go by Mr. or Mrs. and their last names.
50 cent came to Israel and changed his name to NIS 1.78.
I love how the film manages to blame government cutbacks for Chareidi poverty, as if it’s the government’s function to support the Chareidim. It’s not. Nor is it mine. The system is imploding; there are simply too many learners and not enough earners.
I read word “frier” in the title as Israelis use it, as in a person who’s a sucker.
Wolf:
My family likes to tell the story about how my first attempt at baking (brownies) came out hard as a rock and completely inedible.
I had a roommate once who decided we were going to have steak for dinner because it was Chanuka. I came home from work, sat down, and I was unable to cut the steak.
I asked him how long the steak had been in the oven, and he said 30 minutes. Per side. On broil.
I’m shocked to this day that the steak didn’t disintegrate into ash.
It would all depend on the shule’s policies. How do you know the shule doesn’t receive money to display the sign? Maybe the sign hanger has some type of arrangement with the shule.
Believe it or not, it’s actually included in the old Birnbaum daily siddur – the blue ones everyone used in pre-Artscroll days.
streekgeek:
Today is also special cuz it’s 11/12/13. Hey maybe there’s an eis ratzon at 9:10!!!!! 3 more minutes….
You were off by an hour. It occurred at 08:09:10 11/12/13.
No more so than people leaving the kedusha of E”Y to daven in Uman on Rosh Hashana.
What? That sems are overpriced? It’s obvious – just look at the price difference between programs for Israeli girls and American girls in places that have both programs.
For example – 3 years ago my oldest learned for a year. We paid NIS 12 thousand, while the Americans paid $15 thousand. That’s a huge difference. That leads to my conclusion that most sems could charge less and still make money.
(My youngest is learning this year, and the price difference at her place is similiar.)
Because it’s obvious that Israel needs even more overpriced seminaries than are already there.
Troll
I think it’s worth going to seminary just for the experience of living there . . .
A year of seminary can hardly be called “living in Israel.”
The point of seminary is to eat ice cream and daven at the kosel and eat ice cream.
I happened to be heading to a business meeting in Yerushalayim between Yom Kippur and Sukkot. I was on the train, and I overheard a group of sem girls talking. One of them said, “Yeah, I don’t have school until after Succos. I guess I’ll just go to Ben Yehuda everyday, eat ice cream, and get fat.” I had to turn my head towards the window to keep from laughing out loud.
For those allergic to three day issues, internalize that while chol is nice, kodesh is better, and more kodesh is more better.
Using this as an excuse to “like” an extra day of a chag is simplistic and incorrect. Face it – Chazal developed the second day of chag for those who would not (or could not) move to E”Y. A second day was not what Hashem intended as the ideal, otherwise, two days per chag would have been mandated in the Torah.
My kids are very much into playing Perpetual Commotion.
Three days of chag results in at least one day of not wearing t’fillin (or two, if you wear them during chol hamoed), as well as having of scrambling the chol hamoed torah readings.
Nothing chas v’sholom against our holy land, it’s the status of things there currently a secular people have against us…
Funny, this sounds like the 10 m’raglim . . .
Several families on our yishuv have a rule that any kids that come must eat the candy in the sukkah, and moreover one of the kids must give a d’var Torah. What I love is that the kids comply, and there’s always someone who can say over something he learned in school.
You know what the solution is, right? Let’s say it all together:
Make aliyah.
I changed nusach (from Ashkenaz to Sfard) when we made aliyah, as there are no nusach Ashkenaz shules where we live. The Rav told me to get permission from my father (who didn’t care) and then I said hatarat nedarim. Then we had to slowly begin to switch all the siddurim and machzorim over.
Break: 2.5 hours
The “extra” hour was good in a way – they didn’t have to rush through mincha so the Kohanim would have time to duchen at the end of n’eila.
Red Heifer, Rechov David Hamelech – great steaks!
I don’t recall the Rosh Yeshiva of Ner Yisroel referring to him as Rabbi. That should tell you something about his standing.
About whose standing – Rabbi Lipman or the Rosh Yeshiva of Ner Yisroel?
The most important thing on Y”K is ending on time.
The second most important thing (which is actually after Y”K) is getting a tremp home so I don’t have to walk.
Quoted from Shabbat b’Shabbato
HALACHA FROM THE SOURCE by The Center for Teaching and Halacha, Directed by Rabbi Yosef Tzvi Rimon (Today’s responsa was written by Rabbi Eli Taragin)
Taking a Shower on a Holiday
Question: Is one allowed to take a shower from water that was heated during the holiday in a solar heater?
Answer: In the Mishna there is a dispute between Beit Shamai and Beit Hillel whether one is allowed to heat up water on a holiday for the purposes of washing (Beitza 21b). The Shulchan Aruch follows Beit Hillel and rules that this is permitted. The accepted explanation for this is that the principle that some labors are permitted on a holiday for the purpose of providing “food for a person” is not limited strictly to food but includes other bodily pleasures, such as washing (Hilchot Yom Tov 1:16).
However, when washing the entire body is involved (as in a shower), there are two possible prohibitions:
(1) The prohibition to warm up water on a holiday. This appears explicitly in the Talmud (Shabbat 39b), and it is quoted in the Shulchan Aruch (511:1). The early commentators suggest two possible reasons for the prohibition. Tosafot explain that the permission to perform labor for “food for a person” (which is the basis for allowing water to be heated on a holiday) is only for a case which is equally available to everybody, and this corresponds only to washing separate parts of the body (Beitza 21b). They feel that heating up water in order to wash the entire body is a Torah violation. On the other hand, the Rambam (Hilchot Yom Tov 1:16) and the RIF (Beitza 11a) wrote that by Torah law the water can be heated, but that the prohibition to heat the water is a rabbinical decree.
(2) Washing using water that was heated before the holiday. This is the subject of a dispute of the early commentators. The Shulchan Aruch (511:2) rules following the RIF and the Rambam (quoted above), that this is not prohibited, while the RAMA prohibits it in the wake of the Tosafot (39b) and the ROSH (Mishna Shabbat 3:7).
In view of the above, there would seem to be a double problem in taking a shower on a holiday: a prohibition to heat up the water, and a prohibition to wash (for Ashkenazim).
In spite of this, in modern times we might still be able to allow taking a hot shower, for several reasons.
(1) Heating the water. Rabbi Akiva Eiger in a novel ruling writes that when the water is heated on Shabbat or on a holiday in a natural way, without any human action, it can be considered as having been heated up during the day, before the start of Shabbat or the holiday. This implies that it is possible to use water that was heated up in a solar heater during the holiday, as if it was heated the day before the holiday. This is also the opinion of Rabbi Shlomo Zalman Auerbach (Shemirat Shabbat K’Hilchata 14:3, and see note) and Rabbi Ovadia Yosef (Chazon Ovadia, Yom Tov, page 41). This then is a possible “solution” for the problem of heating the water.
(2) Using the water to wash. In light of what was quoted above from the Shulchan Aruch permitting the use of water that was warmed during the day before the holiday, the Sephardim have broad permission to take a shower using water from a solar heater. It would seem that this is forbidden for Ashkenazim, as indicated by the RAMA. This is indeed the ruling of prominent rabbis of the Ashkenazim, such as in Shemirat Shabbat K’Hilchata (14:7) and Rabbi Karlitz (“Chut Hashani,” page 122), among others.
Evidently these rulings were correct in previous times, when it was quite rare for people to wash their entire bodies. But today when the norm (at least for our sector) is to take a shower every day, we can assume that the law has changed. There are two reasons for this.
1. In modern times, washing the entire body has the status of something that is “freely available to everybody”
The RAN (Beitza 11a in the RIF) explains that the prohibition of washing the entire body is not an independent law but is a rabbinical decree in order to avoid heating up the water on the holiday. This was copied from the laws of Shabbat, where there is a rabbinical decree not to wash the entire body in hot water even if the water was heated up before Shabbat, in order to avoid the prohibition of heating water. The RAN explains, based on this, that the prohibition of washing the entire body on a holiday is only relevant for those who feel that washing the entire body is a Torah violation (on a holiday as on Shabbat). In this way, he explains why the ROSH and the Tosafot prohibit washing, since they feel that heating enough water for the entire body is not freely available to everybody and is therefore a Torah violation, while the Rambam and the RIF, who feel that heating water is prohibited by a rabbinical decree, did not forbid washing.
According to the Tosafot and the ROSH, the prohibition of heating up water to wash the entire body stems from the fact that this act is not freely available to everybody. But today, when this has become a basic necessity for everybody, it is clear that they too would allow heating the water. If the reason that washing the entire body is forbidden is because of a fear of heating the water, then this prohibition is no longer valid. We can therefore state that Ashkenazim too are allowed to shower using water that was heated before the holiday (or using a solar heater on the holiday). This idea was brought as a suggestion in Shemirat Shabbat K’Hilchata (14, note 21), without a final ruling. However, according to Shulchan Shlomo (page 198) rabbi Shlomo Zalman Auerbach allowed a student of his to shower based on this tpe of reasoning. This is also a ruling taught by Rabbi Aharon Lichtenstein.
(2) One who is “suffering.”
In Practice: In principle, one is allowed on a holiday to take a shower in the usual way, using water from a solar heater. One who would like to be stringent can use lukewarm water. Only liquid soap should be used, and it is important to avoid wringing out water and combing the hair.
Maybe your rebbe was wrong?