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There are 3 categories of Jewish music. Category #1 is Shlomo Carlebach zl. Only one in there is him. Category #2 is MBD. Only one in there is him. Category #3 is everybody else. Avramel is #1, Shwekey #2, who cares about the rest?
Last night I was at Mendy Werdyger’s chasuna for his daughter. So I had a concert of Mendy, his son Sruly, MBD, his son Yeedle.
Who are all-stars? Those who sell.
Mod80, source?
There are a few florists in Golders Green. One is on Golders Green Rd near Gloucester. Another on Woodstock near Gloucester.
In minhogei Maharil it says that you should hide the spent hoshanos until Pesach and throw them into the oven. Reason is that they have a leftover kedusha and shouldn’t be demeaned by using them for any purpose. The Mechaber says that we should be careful not to step on the hoshanos after using them. He also says that they’re muktza all day. Therefore the minhag has become widespread as an answer to all this to throw them on the aron kodesh where they’ll remain safe until Pesach. In the past each shul would bake its own matzos so it was no problem to save the hoshanos on the arom kodesh until Pesach and then use them in the oven, as the Maharil says. The lulav bunch and esrog are not muktza all day because they can still be used. And the minhag with them is to put the lulav on the door to watch over the house and to make the esrog into jam for Tu B’Shvat.
I don’t see it in either place.
Minyan Gal you are right and I say this as an Orthodox person, and I know I might get hit on by some commentors. The reason I think you should continue to daven etc. is because at least you have this constant connection to spiritual life, albeit not the way I’m doing it. And this makes it very easy for you to shift over to being Orthodox religious, you never know. I’m saying this from experience. I was teaching a conservative person, really dyed in the wool conservative. I did this without ever preaching or intimating that this person was wrong. I was completely non-judgmental. And after a year, this person decided to become “frum”, left the conservative shul, and joined an orthodox shul. Kashered the kitchen, changed the dishes etc.
Polish Jews before WW2 almost exclusively paskened like the Rav. When the mishne brura was introduced to Poland, the Gerrer Rebbe ztzl said, after actually urging his followers to buy it, that after a generation or two, Polish Jews will end up paskening like the mishne brura. In fact, a prominent Gerrer businessman and talmid chochom, R’ Avrohom Noach Klein, published a mishne brura with notes as to the differences with the Rav. The main psak in Orach Chaim has become the mishne brura.
The Mechaber and the Tur, when stating clearly that noshim are mechuyov, were talking in the context of davening shemonei esrei specifically. Most rishonim and achronim hold that tefilah, that is the chiyuv to pray to Hashem, is min hatorah. Those who say that it’s m’derabonon mean the actual tefilah liturgy of today which came from the anshei keveses hagedolah. The Mogen avrohom says thats ince the actual wording is miderabonon, that the chiyuv is not min hatorah, only to say any type of prayer. The others say that the rabonon established the liturgy but established it as the way to be yotzei the torah chiyuv. that means that even though the shemonei esrei is rabonon, the chiyuv to daven shemonei esrei, the actual wording, is min hatorah. and therefore since the torah tefilah is a mitzvas asei shelo hazman gromo, women have a torah chiyuv to daven shemonei esrei. Please do the research like I did and study the original documentation to see what I’ve written.
Rabbiofberlin. Hungarian and Galitzianer Jews who generally follow the same halachic patterns do not require females to daven plus many other mitzvos that they don’t emphasize at all. Generally the Polish chasidim did require females to daven at least brochos, krias shema and shemonei esrei, as I cited from the Tur, who states that halacho specifically concerning shemonei esrei, that women have a chiyuv. And as I stated, the Bach and Beis Yosef agree. Polish Jews who paskined like the Rav shulchan orech before ww2 now almost all paskin from the mishne brura. The Rambam, Rif, and Semag all hold that tefila is a d’ureisoh. Exactly what to say was instituted by the anshei keneses hagedolo. The machloikes between the Mogen Avrohom and others is on that basis. Everybody agrees that prayer itself is a mitzvas asei shelo hazman gromo and that females have a chiyuv. Mogen Avrohom says that since the exact method of prayer is miderabonon, females are potur from davening the official shemonei esrei, while everybody else says that since the concept of tefiloh is a d’ureisoh females have a chiyuv in the rabonon liturgy too. Hungarian and Galitzianer Jews who are generally lax in halochos concerning women accept that women don’t have to daven at all. ???? ?????? ????? ??????? ???? ?????? ????? ???? ???? ??? ??? ???? ???? . This is the eaxct loshon of the mechaber.
The Tur in Orach Chaim siman 106 says clearly, noshim chayovin boh, on shemonei esrei. The Bach and Beis Yosef have no comment which means that they fully agree.
Very potentially problematic. The seminaries are training girls to become holier than thou personalties. No yeshiva bochur wants that. Ezer kenegdo as a life-partner and the idea of chochmas noshim bonso beisom does not mean becoming a de facto mashgiach. If a girl saw that the guy looks ernst and responsible and the info she received was that he really is a good bochur, there’s no need nor reason to become his mashgiach. And if she sees a real need for it, then they have issues anyway and it won’t turn out very good. Chazal tell us that the reason that women are zoche to olam haboh is because they allow their husbands to learn. Chazal don’t say because they prod them to learn.
You’re right about writing H-shem that there’s no need for that. If Hashem can’t be written out, then it can’t be spoken either. But it is spoken because that’s the non-holy name. Many people utter the word Ado-shem instead of the word Ado-ai as a hybrid of the Ado-ai and Hashem. The reason behind the dash in G-d is because even though the English word isn’t an actual name, since it’s been accepted as a term meaning Hashem, we don’t write it out completely. For example, when writing Yeshayahu, we end off with a yud and an apostrophe instead of the heh. Just be careful to say Kelikaku instead of the Hebrew word for Elijah the Prophet.
Sof dovor said it right, set an example. Do women have to daven, no. But the Bais Yakov system teaches girls to daven. If a woman doesn’t daven, what will it look like to her boy children under 6, not yet in school? These little boys don’t see their fathers davening every day because the fathers are in shul (or should be anyway). The Jewish nation has always made education the prime goal of life. Chinuch is the most important aspect of a woman’s household. The Pesach Hagodoh says it all, “at psach lo” the woman should tell the little kids. However there should be a balance between the davening aspect and housework. A woman can’t really spend an hour on a daily shachris.
I recently saw a letter response to someone from the Lubavitcher Rebbe ztzl on this issue. The main part was that the Rebbe told him to give tzedoko Before putting on tefilin. Another way to enhance your attitude is to think about everything you do before you get to shul and to think of it as being avodas Hashem. Wake up and say Modeh Ani and think about what you just said. Wash negel vasser and think about becoming spiritually cleaner so you’ll be able to daven. Pick up your tefilin bag and think about how happy you should be that you’re about to do a mitzvas Hashem and to give Nachas Ruach to Hashem. Your davening will go so much better.
People in general will migrate to the shul where they feel most comfortable. This will usually be a shul that is directly part of one’s particular heritage, such as a specific chasidish shtiebel or yeshiva alumni minyan. In these cases there’s no problem with minhag hamokom. If a founding group decide the basis for their shul’s way of avodas Hashem then the clear halocho is that anybody joining after that must adhere, in public, to these customs, whether liturgy or any other type of custom. The halachic basis for adhering to minhag hamokom is from the Torah proscription lo sisgogedu, do not make your communities into agudos agudos, various opposing groups within one community. Hundreds of years ago one community was almsot always a single town or village. In large cities however, the minhag hamokom according to poskim has been decided as the particular bais medrash that you daven in. Jay is basically correct in his post regarding various types of what we might call “minhag”. A family tradition isn’t a halachic minhag. And even so, you do have to be careful with family traditions because they can sometimes go into the gedder of al titosh toras imechoh.
Bungalow colonies have always been a minhag problem. Generally the guy who either owns it or the guy who leases will decide. And generally they’ll decide in favor of the prevalent group. But whatever, don’t worry. All machloikes is because one group says we are holier than others, we have more yiraas shomayim. During the summer their should be no machloikes because everybody leaves their yiraas shomayim back home in the city.
Do they teach how to do hairdressing in medical schools? I don’t think so. Do bakers teach their apprentices how to polish shoes? Why not, the shoes get so dirty. Teachers’ Seminaries are meant to educate future teachers. That’s what they are, teachers’ Seminaries, not a place for future Jewish mothers to hang out for a year. Satmar teaches home economics because their tenets do not allow girls to learn Torah. That’s a Sara Shenirer holy concept not accepted by Satmar. You can’t compare what they do to what Bais Yakov style seminaries do.
Chazal and many seforim discuss in length about teshuva m’ahava. All clearly state that avayros become zochiyos or merits in the Heavenly ledgers. WIY is right about people around you not forgetting but that Hashem would protect you from embarassment. I have this theory about zedonos naaseh zochiyos. We know that Hashem is beyond Time, that He knows what happened and will happen. Of course that becomes problematic to Free Will. However one answer to this is that Hashem knows all the future scenarios of your actions. He knows what the scenario would be if you do an avyaro or if you would do the good deed or mitzvos at that time. When you c’v do an avayro, the Heavenly video machine, ayin roeh v’ozen shomaas, records your actions. However when you do teshuva m’ahava, Hashem removes the avayro recording and replaces it with the virtual knowledge of the alternate scenario, had you done a mitzva. The scenario that Hashem “knew” before you did anything. I’d like to emphasize that this is only bein odom l’mokom. Sins you do to others must be compensated before you are forgiven by Hashem.
also: you have a subconcious spiritual GPS in you. If you’re driving along using a GPS and you make a wrong turn, it reroutes you to the correct route. If in life you take a wrong turn, Hashem has a bas kohl that “reroutes” you to go back.
DO NOT BLUFF, that is make up a story, education experience etc. Like squeak said, you can embellish. on an actual experience add some fluff.
Hakatan that’s exactly what I meant. The Binyan Dovid too didn’t mean to excoriate his people for their Hungarian names. They had to have legal names. His issue was that they used these names at home and with friends instead of their yiddish names. I also said that, as you restated. Nothing wrong with an American legal name of Robert. But outside of work in your yiddish atmosphere be called Reuven.
Is YLEIHQTGAPITPAOHIWYHTSSAWPATYAH your Polish friend? Or was that Superman’s nemesis friend with the black cloud over his head?
Chesed I think the Kotzker quote is in the sefer Siach Sarfei Kodesh but since the sefer has no real order, it’s very hard to find.
Sacrilege and WellInformed have put it exactly. The satmar Rov ztzl Rabbeini Yoel said. By us at home (Hungary/Romania) animals walked in the middle of the road. Menschen walked on the sides. Same concept.
OK got it. They had the BTL back when I was in yeshiva (ain’t gonna say when that was). Many guys in Baltimore used it to get into Loyola. Sacrilege is very right about using a BTL for law school. They don’t care care as long as you get high LSATs. But New2 it all, grow up first. You want a BLT and then what? No grad school cause you’re such a great business mind that you don’t need an education. You aren’t studious but wow are you ever a leader. Right. Grow up. Quickly. Before the real world hits you smack in the face.
I feel like an ignoramus. Here I am a former professor, my daughter just started both BY Seminary and Sara Schenirer School for Special Education to receive a BS with both college and seminary credits, and I don’t have the slightest idea of what a BTL is. And here I thought some Jewish guy wanted to know if he could have a Bacon, Tomato, and Lettuce sandwich. Whew. I do know that my family practices BTL, basic torah living. Actually advanced but oh well.
I heard the vort of the Binyan Dovid from his son, the Veitzener Rov of Chicago, and then again from the Veitzener’s son Harav Zalmen Leib Meisels of Seagate. I also heard it from my brother in law’s uncle who lived in Uhel and heard the vort as a young boy. He told me that the vort was very not accepted in Uhel. As Homeowner said, they all had both Hebrew and Hungarian names and most of them actually called each other by their Hungarian names. That’s what bothered the Binyan Dovid. Having the name Robert or Susan used so that your gentile co-workers won’t gag on your name Reuven or Soroh isn’t wrong. Wrong is having your friends in shul and your family call you bu your secular American name. Shprintza and Gracia and Berel and Zalmen, although not Biblical, are yiddishe names. Irving, Stanley and Howie are not.
WHew am I glad my name is benzion chaim shlomo meshulam zusia. That’s an easy name for any Episcopalian to pronounce and remember.
You are nitpicking. LOR is perfectly acceptable. Not all Jews in America live in NYC where your LOR is on your block and if you really need more halachic proficiency you just go around the corner. If someone has a bad cold or fly you go to your local doctor. If it’s more than that he sends you to a spcialist. Halacho questions aren’t any different. The big problem here is that every other guy who knows a little halacho and can be a good melakeit puts out a sefer and puts in a caveat, this sefer shouldn’t be used to paskin, go to your LOR. Every Jewish site publishes articles on every sugya in shas and then says, ask your LOR. The Jewish web sites are all doing it l’shem shomayim, to help people. But they can’t write every halachic nuance that can occur so they say LOR. There is no other choice. And as Mod-80 says, not even the great poskim are perfectly aware of all aspects of modern living to paskin perfectly.
The founder and owner of the famous investment firm Sanford C. Bernstein became a baal teshuva and had everybody call him Zalman from then on. The Brecher piece has got to be one of the most hilarious ever.
I work in Corporate America. Let’s see some nice Indian names. They don’t seem to ask if their Hindu names will be hard to pronounce or write, like Yechezkel. Gundaverapu. Not made up, it’s a real name. Shreedevi Gunjati. And you think Robert is better than Reuven?
The Uheler Rov in Hungary, Binyan Dovid, once said in a speech. The Hungarian Jews before WW2 always gave secular names. This upset him. He said, Yakov Oveenu gave us a brocho: Hamaloch hagoel osi, yevoreich es haneorim, v’yikorei bohem shmi v’sheim avosai. The angel who always protected me and redeemed me, should bless the Jewish children. When you send someone a letter, you need the correct name and address. Yakov said, I’m sending you an angel to protect you. But he’ll only know who you are if you call him by my name and the names of my father and grandfather, Yiddishe names, not Robert or Tibor.
According to most rihonim shekiya is what we call astronomical sunset. Rabbeinu Tam says that shekiya is actually a time period that starts from sunset and ends about an hour later. According to him you can daven mincha until the end of shekiya. This davening “late” mincha is mostly by Hungarian and Galitzianer chasidim. The Polish and Russian chasidim daven until sunset. One reason for davening mincha late is that mincha is a time of “din” and we want to push it away as long as possible.
“How can someone (either a bt or ffb) become Chasidish?
What’s the reason for the different “havoros”?
And why is it called the Chasidish Havora, when some non-Chasidim (i.e. “Oberlanders”) use it? (And some Chasidim [i.e. Stolin] use the Litvish Havora!)
And where exactly do “Oberlanders” fit into the Chasidish/Litvish picture? “
Answers: You become chasidish by following the customs of a chasidic sect and adhering to the rebbe in all ways.
The different havoros come from historical changes in pronounciation like any other languistic dialect. It’s called the chasidish havoro because only chasidim use it. Stolin and Chabad pronounce Litvish because that was the havoro in their areas. The havoro is more a geographical dialect rather than a sectarian one. Oberlander are not generally chasidish but some are or have become over time. Their dialect is partially chasidic and partially Litvish. Their customs are generally pure Ashkenaz or somewhat like the German Jews. They are definitely not Litvish in nature or customs.
The Gerrer Rebbe Shlita said several years ago. A frummer meint nisht der eibishter, a frummer meint zech. A frummie (as contrasted to a frum person) doesn’t mean serving Hashem with his frumkeit. He means serving himself to indulge in his frum chumros. A frum sick person chas vesholom, when told by a doctor that he must eat on yom kippur and asks a rov who paskins to eat, will eat on yom kippur. He has done excatly what Hashem told him to do. VoChai bo’hem, live with the mitzvos. A frummie says, how can I, the frummie, eat on yom kippur. The main point being how can “I” eat.
chol hamoed guy, I have no idea how you learn the gemora of pas shachris to mean a specific wheat. The gemora on daf 107b is quite clear that it means bread from any of the 5 grains. The gemora on daf 107a speaks about various grains but has no connection to the concept of pas shachris. It may be possible that grain cereals, whether cold or hot, might qualify as pas shachris in our times, keeping in mind that nature has changed. Snapplegrl, eat Cheerios. Or 7 grain bread.
In Sefer Taamei Haminhogim in simon 815 at the bottom in kuntres achron it says: the minhag is to take the esrog and preserve it with sugar as a jam with esrog slices or pieces. This esrog preserve is then eaten on Tu B’Shvat which is Rosh Hashono for trees. It also says that it’s a minhag to give some esrog to a pregnant woman to ensure that she have an easy labor and delivery. Taamei Haminhagim brings this from sefer Orchos Chaim simon 664 in the name of sefer Yafah LeLev. The “minhag” of biting the pitom is not mentioned by Taamei Haminhagim at all. Anything else I can do for you?
The hypocracy of ultra-orthodoxy is man-made. There is nothing in the religious aspect that is hypocritical. Of course you have a full right to call it out if you see anything wrong.
The shidduchim crisis isn’t man-made, it’s real. But the basis for the crisis is man-made, and woman-made. The girls and boys who get engaged “on-time” are the ones who are reasonable and aren’t looking for a spouse with a shopping list of demands. The majority of our children do get married withour major problems. Those who end up falling into the “crisis” are the ones who are etched in stone demanders of perfection. Hey ladies and gentleman wake up. Nobody is perfect. The ideal of a Mr. or Ms. Right is goyish. I don’t mean looking for a beautiful girl or handsome boy. That’s a natural human concept and has no issur in hashkofo at all. It becomes wrong if made into a very main point, instead of looking at a beautiful character. From many many anectodal conversations that I’ve had with crisis members I’ve seen that their demands are far far too demanding and unreasonable. I’ve spoken to 45 year old guys who insist on a beautiful 21 year old girl. Hey guy have you looked at yourself lately. That’s shallow.
Pashuta Yid, finally somebody got it right. Chol Hamoed is not sefira or the 3 weeks. It’s a time of simcha, yomtov. Chazal wanted us to look nice and as was said, the concept of not shaving during chol hamoed is so that you don’t push it off and go into yomtov looking like a slob. Obviously you’ll rarely get a hetter from a chasidic rabbinical source. The Soloveitchik brothers, although great talmidei chachomim, were not chasidic, as Rav Moshe wasn’t either. But it should be noted who their oilam is. They weren’t talking to chasidim.
The unfertilized egg is not the food of the child (bird embroyo). At the point that we see a possible embroyo, the blood spot or blitz trop, we do not use that egg. Relactation is included because once milk is muttar to drink and ossur to mix with meat, any type of milk is included. That includes relactation that has nothing to do with an actual child.
Before all of you keep on shooting off and saying complete nonsense that has no source in any sefer,here is the exact language of the Matoh Efraim in the 1920 printing that I mentiobned above:
No where is it mentioned that she will have beautiful children or a boy or a girl.
The word segula is never used although I would think that it should be called a segula. Keep in mind again, although the later printing mentions this minhag, earlier printings don’t have it at all. The Munkatcher Rebbe mentions that clearly, that this is a new “minhag” that has no real source in any halacho seforim or minhag seforim. He clearly calls it a minhag shtus. In general, before you say something here, do some research and don’t blabble nonsense.
The gedi is the main concept and the milk is its food. You should not cook the meat in its food. Chicken can be mixed with eggs because the egg is a separate concept, its not the food of the chicken. The egg itself actually is its own food.
In Shulchan Oruch Yoreh Deah in Hilchos Bosur B’Cholov it states that eggs are taken out of the category of meat. Eggs are separate from the actual body of the fowl and as such are not considered as meat. If the eggs are not fully formed then they have a quasi aspect of meat and can’t be cooked with milk. However you can drink milk after eating half formed eggs. Eggs are not a meat concept because although the egg will become a bird, at this point the egg is merely the food that the bird embroyo uses to grow. In fact if an egg has a small blood spot it is ossur since the bird has started to grow.
The Munkatcher Rebbe Ztzl, Minchas Elozor, in his sefer of minhagim says, in paragraph 796, that the minhag of biting off the pitom has no source in halacho or tradition and should not be done at all. He also says that this minhag was written in the sefer Matoh Efraim but in an older edition it was not found.
In Matoh Efraim printed in 1920 in Warsaw in siman 660 seif 6 it says that the minhag is for pregnant women to bite off the pitom. The reason he says is because there is a shitoh in Chazal that the fruit of the Eitz Hadas was an esrog. Therefore to so to speak atone for that sin that Chava the 1st woman did, a woman bites off the pitom to show that she isn’t happy with what Chava did. So Chava’s punishment of labor pains will be alleviated for her. In Matoh Efraim printed in 1842 in Warsaw it does not appear. In a print of 1923 of KleinVardein it also does not appear.
Wearing black and white means that you adhere and observe the traditions of your heritage. That makes you a good member of that heritage society. In the 1920’s when the Agudah was first being discussed, the Gerrer Rebbe Ztzl, Imrei Emes, had a heated debate with the Litvish Roshei Yeshiva and the other chasidish rebbes of Poland concerning inviting German Jewry to join. The Gerrer Rebbe argued that they are an integral part of Klal Yisroel and must be invited and urged to join the Agudah. One chasidish rebbe made fun of the Germans because they wore top hats to shul. The Gerrer Rebbe said to him, the German Jew’s top hat is his “shtreimel”. In other words, that’s his Jewish levush. Along with the German short suit and ties.
Of course it was a joke. Oh and exactly what is the definition of leitzonis? Joking? There actually is an al cheit for that. Leitzonis is making a joke out of yidishe minhagim. And it’s quite unlikely that this actually happened since quite esteemed and respected Roshei Yeshiva did sit with their wives and families at one table.
The point of all this? Is this blog site only for questions or issues? Can’t anyone just start a string by stating some interesting facts. I think this was very informative for many people. Next.
Nusach Sfard or Arizal. Back when chasidus started Sfard was deemed to be a “holier” way to daven. The Arizal said that during the time of the 1st beis hamikdosh when we had a federated nation of 12 nations, each sheivet had it’s own liturgy. There was however, a 13th liturgy, which the Arizal said was his re-creation, that was considered universal or “accepted” by Hashem no matter who davened that way. Since we don’t know which sheivet we belong to, the Arizal said we should daven his nusach.
No tefilin on chol hamoed is not a prevalent chasidic minhag. Bobov and Satmar bochurim do put on tefilin.
No gebroktz is a minhag of pure kabbalah, no source in din. There’s a very seminal discourse of the Lubavitcher Rebbe Ztzl from approx 1954 that discusses this in depth.
Eating only Glatt kosher meat was a chumrah in Europe. Today the reason for Glatt started because the shochtim of plain kosher just plain were not reliable. Many weren’t even shomer shabbos. Most of the butcher stores had the same issue. Many butchers weren’t shomer shabbos.
Women not saying kaddish isn’t exactly a new trend. Women never said kaddish in a shul. That’s a new women’s rights issue.
Chasidic dress was modeled as looking different than goyim of Europe. Dressing long has always been a yiddish concept. Wearing 2 head coverings, a yarmulka and a hat, is mandated in shulchan orech. Actually the concept of a gartel is too but there is a heter if you’re wearing a belt. Even so, chasidim wear a gartel because of a posuk, “make yourself ready to stand before Hashem”.
I hope all you comment makers read this. 1st of all dressing yeshivish, whether officially mandated by chazal, Torah, your local rosh yeshiva or anybody, should be viewed as the way a consensus of yeshiva bochurim of the past few generations have decided to dress. It is an official uniform. Would any of you non-yeshiva naysaying critics look askance at cadets in a military academy or an expensive exclusive prep school for mandating a uniform dress code, one which will get you thrown out if you do not follow? Of course not. If you don’t like the school’s dress code, leave. If you don’t want to be yeshivish, leave. Does it bother you that military school cadets look down at their non-military teenage peers? Why can’t we all realize that klal yisroel does not have to have a single code of anything but the integral halochos of shulchan orech? By the way, the halocho actually does mandate different garments for shabbos and yomtov. This is generally interpreted as wearing dressy garments. Again look at the goyim. Dressy to them means white shirt and tie and a black suit. Chasidim don’t wear ties but the basic dress is definitely “dressy”. Sandals may be considered normal dress in Asian lands but definitely not in America, Britain, etc. There is nothing wrong with looking at goyim and their protocols unless they are keneged halacho and yiddishkeit. We are at a point in our history when we have to solidify many standards in force today that weren’t mandated or enforced years ago. Part of this was that the influence of the mostly chasidish Holocaust survivors wasn’t as noticed as today. But lastly, why can’t you all keep an open mind to your neighbors or anybody else in klal yisroel and UNDERSTAND where they come from? And saying because “they” don’t have an open mind to me, is not an excuse. Don’t you think you’re better? Shouldn’t you then show an example by having an open mind and understand that not everybody in klal yisroel has the same traditions or codes or rules?
Chazal say that Chochme b’goyim taamin. You should believe that goyim have chochme, knowledge, expertise. One thing I learned from goyim is that what colleges generally term “core subjects” are those college subjects which should make a person into a “well-rounded” individual. That means they should be able to make educated decisions based on their studies. A bochur goes through 12 years of study before bais medrash or yeshiva gedola learning. Generally he’ll go through at least 4 more post high school learning, possibly also a semicha program. Can anyone please explain to me why such a yungerman needs to ask a rov the question about a tablecloth on succos? There are many seforim today, both in Hebrew and English, which will give you quite clear directions concerning almost every din and minhag. Hey guys, neisei sefer v’nechse, pull out a sefer and do some research. We aren’t talking here about big time shaylos of married couples or isur achilos. All you guys who made up long pilpulim about all sorts of sugyos in shas, go look up the easy stuff yourself.
Interesting. I have no idea how old you are. What I can tell you though is that at no age was I ever bored. If you’re bored then you’re bored with yourself. Learn, read, find a game to play.
popa bar abba you’re right. If a person is a vegetarian because he/she saw shechita and became turned off, if they feel they just can’t eat meat, that’s not an apikores. But if the person says that shechita is just as wrong as other slaughter, that it’s being cruel, then that person is basically saying that the Torah mitzva of shechita is wrong. An apikores is someone who says that a part of the Torah is wrong, Hashem made a “mistake” or Moshe Rabbeinu “decided” on his own and made a “mistake”.
Succos is about teshuva from ahava or teshuva ilo’oh higher degree of teshuva. After the teshuva from yiroh of Rosh Hashono and Yom Kippur, the simcha that we have after realizing that Hashem gave us the opportunity to be absolved of sins and to start over, brings us to the higher degree of teshuva, from ahavas Hashem. Simcha open the intellectual eyes and makes us realize that Hashem is All Good and gives us only brocho and hashpo’os tovos. It is our sinning that ruins this and brings us problems. And through the simchas mitzvos of succos and the teshuva m’ahavo we are zoiche to actually bringing our whole corporeal bodies entirely within the walls of a mitzva. All other mitzvos, the act of the mitzva leaves the mitzva outside, like tefilin. On Shabbos the mitzva surrounds us but its a spiritual surrounding. On Succos we are surrounded physically by the mitzva.