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Why do you think it is called artSCROLL
ONe thing I hated about the book is Ami hirsh just kept repeating the same Ibn Ezra which besides for being a mistake in translation all it can possibly prove is something against the Ibn Ezra.
satmar is not the mainstream chareidi opinion.
zahava what is the problem. delve into the sugya and do not just say ploini said so. ploini only said so because he learned the sugya. I think it is a bad idea because how can you argue about it if nobody can define it.
will the book be banned?
I respect sefardim for their emunah
popa- If you are married why do your brothers come to you for bein hazmanim? unless they are all you.
Either the point of my earlier post from the gemara in sanhedrin is that although it can be used as a mashal – it must not be sung and turned into shiri agovim that the leitzim sing.
1. The din of gerama- reb shlomo zalman has a big arichus why it is not gerama based on the gemara in bava kama that is mechalek between gerama dnizaken and deshabbos demeleches machsheves asruh torah.
2.For shabbos candles most poskim hold you can use electric lights being that the din is just to have light. Mah sh`ein chanukah most poskim assur using electric lights because there is a din in hadlaka
popa – the gemara says ????? ??????? ?? ???? – LIKE the way of the leitzim. dheinu the genre of leitzim
There is a well known gemara in Sanhedrin Daf 101a that says
??? ???? ????? ???? ?? ??? ?????? ????? ???? ???? ??? ?????? ???? ???? ?????? ??? ???? ???? ??? ????? ???? ?????? ????? ?? ?????? ???? ???”? ?????? ????? ????? ?? ???? ?????? ???? ????? ??????? ?? ???? – Someone who sings pesukim of shir hashirim the way leitzim do make the torah dress in sackcloth and cry out to hashem and say your children etc. Rashi explains that it goes on the whole torah not just shir hashirim that it can not be used to make songs at a party. The Achronim are all maarich on this in siman 510.
But the Likutei Maharil and the sefer Chasidim 147 say another pshat. They say it is only going on shir hashirim and when someone sings the words of shir hashirim for a song than the torah etc. The words of shir hashirim may appear romantic, but it is assur to make them into a shir agovim . They have a very deep meaning and it is assur to use it literally. He says that is why it says leitzim. Because leitzim sing these tyoe of songs………
Tzitz Eliezer 13:12
metrodriver- Was the marshag mattir electricity or he held it was assur for another reason.
koseiv has already been discussed. see my earlier post about it.
I think the reason they are meikel is not because they have a different mehalach halimud. It is an attitude to try and get out of and get away with it the most you can.
If you have a true understanding that you are in this world for avodas hashem it is much easier to be machmir. You understand that avodas hashem is important enough to do lfnim mshuras hadin.
as the gemara in bm 30b says
???? ?’ ????? ?? ???? ??????? ??? ?? ???? ?? ??? ???? ??? ???? ??????? ?????? ??? ???? ??????? ?????? ?? ??? ???? ??? ???? ????? ????? ????:
I am just curious, If it is a translated nefesh hachaim how is it the basis of the Modern-Orthodox hashkafos. The MO are not known for their dikduk in halachah
yitayningwut- see igros moshe 1:166 where he is melamed zchus yet machmir for sefira and bein hamtzarim. also see tzitz eliezer 15:33 where he is mattir music all year round
In case you may wonder why should a yeshivish person look down on a modern orthodox person, there is a very simple sevara. We are all in this world to do avodas hashem. However the atitude is very different. By the yeshivish people, We go out of our way to preform mitzvos in the most lechathcila way possible, because l`kach Notzarta. However, by the modernishe, frankly they just try to find every kula and get out of and get away with whatever they can. Maybe this does not justify bashing MO, but this is a reason why we think we are correct. We try to do what we are created for in the best way. Then these people make fun of those who have chumras. Better have every chumra in the book than not to.
That is very nice, gavra but when you are discussing learning outside the bais medrash with a large unknown audience you must be careful what you write. Also maybe you look at it as a chance to talk in learning but when ‘someone’ writes ” could not find anywhere in halacha where it says…” than they are not looking to talk in learning. Especially if someone than gives them quite a few mekoros in halacha and they still do not change their view.
And it is not merely talking in learning if you are trying to force something to be a derabanan. The attitude was almost like if it is assur midrabanan it is basically muttar. That is not called talking in learning. And it is not talking in learning if you have a conclusion that it is a derabanan without understanding the basics of hilchos shabbos
Halichos Shlomo
it means he is not a cheftza rather a gavra.
There are two brisks, because there are two dinim. Rav Aj is for the gavra and rav dovid is for the cheftza
It is not assur to sing to yourself lfi rov haposkim. But for a crowd to sing together is problematic.
The most annoying thing about these peoples point of view is that they think once they invent that this is only an issur derabanan it is almost muttar by them.
agreed. just once someone attemps such a heter it is important that the pircha is btzido.
There is a separate din of kli shir. see aruch hashulchan I quoted in the ywn radio thread.
And about a kumzitz I saw some assur it. I will try to look it up
Hinei yomim bo’im is a machlokes rav and shmuel if it is good or bad
The shibolei leket 8: 127, Oz nidberu 8:58 And the Tzitz Eliezer 15:33 Ashrei Ha’ish (rav elyashiv) in hilchos Bein hamtzarim and I believe in Halichos shlomo in hilchos sefira all say the issur of kli shir includes Acapella.
quarl, look at the last line of igros 166 that even though it is assur all year round, but during bein hamtzarim it is more chamur. So lkulei alma the ywn radio should not be on.
And I was before hacham by a few years just I mostly post during bein hazmanim.
Also about reb moshe issur on music all year round, reb moshe has a limud zchus over there, that does not apply all year round.
Also in my first post over here I asked you if this is what you meant by no distinction?
No, it is not otzar hachochma, mostly piskei teshuvos and a sefer called kovetz halachos.
” and could not find anywhere in halacha where it says that there is a distinction to be made between the three weeks/sefirah”
I think I answered you on that and showed you a few mareh mekomos in halacha. Now I have a question for you, I can not find anywhere in halacha that is mattir. Who is this respectable rav? And how come every time someone has a psak from a daas yochid against rov haposkim come from an anonymous name? And how come an anonymous name is enough to make as if there is no inyan at all?
also i think I left out a few mareh mekomos. The Magen avraham 558:1 , and the mishna berura 558:2 also mentions kli shir. Also the pri megadim (aishel avraham) 558:10 talks about the issur of a kli negina ( not in a case of rikud) and so does the Derech hachaim in hilchos bein hamtzarim sif 1 , The biur halacha 551:2 dh ummatim, shu”t chaim sheal siman 21, maharam shik yd 268 butchachersof siman 552 and the shevet halevi 2:57 8:127. and in haaros from rav elyashiv on gittin daf 7. kovetz halachos bein hamtzarim perek 4 etc. so i think it is a generally accepted halacha.
What do you mean no distinction? Are you referring to the fact that music is assur the rest of the year? Because even so there is a stronger issur during the three weeks. you want a mekor?
Kli shir
The aruch hashulchan 493:4 nogea sefira ????? ????? ?????, ?? ?? ???????? ???????. ??? ??? ????? ???? ???? ???. ??? ????? ????? ????, ??? ?????? ??????, ????? ??? ??????? ???????.
All the following poskim all say that recoreded music is no less than a kli shir.
Igros Moshe OC 1:166,3:87, MInchas Yitzchok 1:111, Yechave da’as 3:30, and Igros moshe Yoreh deah 2:137 assures a kli shir even when in the house and is not gorem simchah. (look in the Minchas yitzchok who says minhag tov kneder vassur lifrotz geder)
The shibolei leket 8: 127, Oz nidberu 8:58 And the Tzitz Eliezer 15:33 Ashrei Ha’ish (rav elyashiv) in hilchos Bein hamtzarim and I believe in Halichos shlomo in hilchos sefira all say this includes Acapella.
can you switch my screen name back to chacham. Not exactly sure how it switched. My login has always been well well
What I was saying about boneh, lkulei alma to make a new keli is boneh deoraysah, and the creation of a circut is like a new keli.
But I was mistaken what I wrote to you previously. The Chazon ish continues on saying that besides for being a new keli , it is normally connected to the ground.
So a cell phone which is not connected to the ground, you would just have to say it is boneh because of a new keli, besides for maavir and mesaken mana.
I think that really to discuss Electricity on shabbos is a sugya bifnei atzmo. so i will be mekatzer.
I can not find anywhere online that has the lashon of the mechaber and i am not good at typing hebrew so I will in turn quote the aruch hashulchan.
Siman shin yud daled the aruch hashulchan says
???? ??? ???? ?
?? ????? ????? (??? ??? ?? ?????): ‘??? ???? ????? ???? ????? ?????’, ??? ????? ??????, ??? ?? ??? ????? ?? ????? ????? ??? ????, ??? ?? ???? ?? ??? ????? ??????? ??????? ????? ????? ?? ???
So it is pashut that it is assur medoiraysa to make a keli. The lashon of the chazon ish in oc 50:9 says
??? ?? ??? ???? ????? ??? ???? ???????
?? ?????? ????? ?? ??? ????? ??????? ????? ???? ??? ???? ????,
????? ??? ??? .
SO the din of ain boneh bkeilim does not apply to make a keli such as a circut.
And about the reb shlomo zalmans sevara, I do not know the answer and I never really looked into it but lehalacha reb shlomo zalman holds like the chazon ish as he says ?? ? ? ? ??? ????? ?????? ???? ??? ?????? ??? ???????
?????? ????? ?? ?????? ?????? ?????? ????
???? ?????? ?? ?????? ???? ???????, ??? ????? ?????
???????? ??? ?????, ?? ????? ???? ?????? ????
?????? ???? ??????? ????? ??? ????????? ???? ??
??? ????? ???
although in other places he seems he may argue.
Reb Chaim Ozers shita is the trickiest . The story is that Reb Chaim ozer stood up and said it is assur but never explained why lest someone will come afterward and push away some of his proofs and then be matir it. In 1935/5695 Reb Shlomo zalman in yerushalayim who was in his 20s realized it was time for someone to explain the sugya b’arichus. He published a sefer called Meorei eish with dealt with the sayalah from every tzad and explained why it is assur. in the haskama form reb chaim ozer he says he agrees completely etc. and yufeh kivein sheassur mishum maaveir umechave. it can be found here. Reb Chaim ozer stood up and said it is assur but never explained why lest someone will come afterward and push away some of his proofs and then be matir it. In 1935/5695 an avreich in yerushalayim who was in his 20s realized it was time for someone to explain the sugya b’arichus. He published a sefer called Meorei eish with dealt with the sayalah from every tzad and explained why it is assur
?? ? ? ?? ? ? ?? ? ? ?? ? ? ? , ?? ? ?
? ? ? ?? ? ? ? ? ? ? , ?? ? ? ?? ? ?? ? ?? ? ? , ?? ?? ? ?? ? ? ?? ? ? ? ?? ? ? ? , ????? ????.
it can be found here
http://hebrewbooks.org/pdfpager.aspx?req=8861&st=&pgnum=6
also whoever said this is a grama I advise them to look in meorei eish perek3 ois 7,8 where he brings the gemara in bk that is mechalek between gerama dnizaken and deshabbos demeleches machsheves asruh torah. ayin shum. if you need more mareh mekomos feel free to ask
learn mussar
”I believe that it is the shita of Rishonim that one is only chayav for ksav ashuris. See the Chayei Adam shabbos 37:5 (“rov” poskim etc.)”
You make it sound as if the chayei adam brings this down from rov haposkim. However if you look at his words you will see there is no way of using this as a heter for texting. and only bdochek does the chayaei adam say tzorich iyun if you can ask a goy to write in another language ltzoirech mitzvah. ( the rama holds you can be soimech ltzoirech mitzvah while the chayei adam is mesupak)
????? ????? ???? ???? ???? ????? ???? ?? ????? ???? ?? ?? ? ? ? ?? ???????
?? ?? ? ???? ??? ?? ? ??? ?????? ??? ?? ? ? . ? ? ?
yitayningwut- I guess i know who your rabbi is. However he is a daas yochid between all the poskim including the shach and taz. Ain kan makom lehaarich bazeh, but I am a sofer and went through this sugya at one point
just a simple question. Who are these mechalelei shabbos texting?
And are they being responded to?
Closeout cabinets. Great prices and it’s a frum company
About the inyan of davka ksav ashuris or even other languages. The Mishna Berura in 340, 22 says That lehalacha we do not pasken like the or zarua and ksav in another languege is chayav (brought down like the rama). He brings the rambam in Peirush Hamishnayos that says even two simanim not in any language is chayav. The Biur HAlachah in 306 11 DH Biksav Shelahem and in the Mishna berura over there siif 47 that the or zarua is a daaas yochid and all the rishonim argue and the ikar is like the other rishonim ayin shum barichus.
LMaaseh learning the mechaber over there is very confusing if you do not hold like this rama. because the mechaber in 306 11 says ???? ????? ??? ???? ????? ?? ????? ????? ????, ????? ????? ??????? and on this the rama says davka if you sign in ksav shelahem which is an issur derabanan which is muttar for yishuv eretz yisrael. on this the aruch hashulchan says really the mechaber is a taus sofer and should say ?? ???? ????: ‘???? ?????? ??? ???? ????? ?? ????? ????? ???? ????? ????? ?????, ????? ???????’, ??? ??? ????? ????? ?????”? ??.
???? ????? ????? ??? ????, ???? ??? ????? ????? ????? ???? ?????, ?????? ???? ????, ??”? ????”? ???? ?”? ??? ?’, ??? ?????: “?????? ??? ??? ???? ???? – ????” ?”?, ??? ???????? ???? ??. ?????? ???? ??, ???? ????? ???? ?????? ????, ??”? ????? ?”?.
And then aruch hashulchan says that the rama should be erased vzeh leshono ????”? ???? ????? ?? ????? ???? ???? ???? ??? ?????? ?”?. ????? ??? ?????? ?? ??????, ???? ?? ??????? ???? ??? ?????????? ?????, ???? ??? ??? ???? ???? ??”? ???? ??, ??? ??? ???”? ???? ????? ?”? ??”?, ??? ????? ??? ??? ?”?, ?????? ?? ??? ?? ??? ???”?, ???? ???? ????? ?”?. ??”? ????? ????? ???? ??? ?????? – ?????? ?? ?????? ????? ????? ??”? ??”? ??, ??? ??? ??”? ???”?
Just to note this aruch hashulchan is one of the three places where he brings down the mishna berurah
The reason why a printing press is not kosher for sifrei torah, is because it has the din of chok tuchos. Other problems include that of lishmah and ksidron ( by a sheim hashem). But it is actually a machlokes the shach and the taz about the kashrus of a Megillah made by a printing press. All the achronim pasken that is is assur and look in Mishnas hasofer Perek 28 that says you are mechuyav to put such a megillah in genizah.
On shabbos you are oiver kesivah midoiraysa even without a maaseh kesivah .The poskim do not pasken like that ran
The shitas chazon ish about electricity has no shayachos that it is connected to a house. His shitah can be found in Chazon Ish Orach Chaim Siman 50 ois 9. He says that completing the circut in itself is boneh medoiraysah. It sounds like a big chiddush but when you learn boneh you see it makes a lot of sense. The Minchas yitzchok argues on this chiddussh. For a halachik understanding of the problems with chashmal and the shita of the chazon ish, look in tzitz eliezer 1:20, Sefer Meorei eish 2 vol.(from Reb Shlomo zalman) MInchas Shlomo 1 :11. Rov haposkim agree to the chazon ish and hold that turning on anv electric thing is deoraysah. Reb Shlomo zalman has an arichus about talking into a telephone that is already on if it is assur midrabanan or mideraysah ayin shum Vdok.
About the rabbonims understanding of electricity, look in meorei eish chelek 2 (5770 ed.) perek 13 and MInchas Shlomo 1:9 and 1:10. In both places reb shlomo zalman explains the metzius of the entire inyan before hondling the psak. On the ha’ara on bottom it says that before he began to write about the inyan he spoke to many electricians etc. to understand the metzius completely.
Now about writing on a computer connected to a screen look in Shevet Halevi 6:37 HE says it is assur mideroisah because it is ksav hameskayaim and you need a new peulah to erase. look over there where he assures typing on chol hamoed etc.
electricity is assur on shabbos because of boneh lfi the chazon ish in OC 50:9. Other isuurrim discussed in meorei eish from rav shlomo zalman are , tikun manah, maaveir etc.
texting will definitely be also the issur of kkosev. Reb shmuel vosner amongst other poskim mantain that typing on a computer is an issur deoraysah. Ain kan makom lehaarich bazeh
If you want you can add all sorts of other problems that are derabnan including muksteh ( kli shemelachto lissur!) uvdah dchol etc.
There is also no gerama at all in the issur of electricity.
And keep in mind that the people who text on shabbos are not doing it because they can write a teshuvah being mattir it. It is clearly an issur deoraysah which will make these peoples wine yayin nesech.
And being able to be mattir something with sevaros does not always help you. Many of the reformers and conservatives all had long teshuvas exploaining why what they did is muttar.
???? ???? ????”? ?????
yes .
You should say no. let that be an incentive for bachurim to stop.
walking through the zoo, the monkey caught my eye.
That may be 100% true. so did you try that test between the murex and the kla ilan. All I was saying that although there is no chemical differencs there is obviously a difference do to bleach.
When did you try the gemaras test on indigo?
sorry you are right I meant the same color. so now try putting it in bleach they ARE the same color, but the bleach will remove the kla ilan dye in a matter of hours and it will not effect the murex.
so yes they are chemically equivalent but the dye from the kla ilan does not stay on as long. try the test yourself.
look in the mefarshim in the begining of hoshea about horaos shaah.
The gemara in Menachos talks about a shayala, and Rebbi says when he sees Eliyahu Hanavi he will ask him. The meyuches L’rashba explains that Eliyahu hanavi used to stop by rebbi and they would ask him all their shayalos.
And the klal lo bashamaim does not apply at all to eliyau hanavi. THere is a very famous teshuvas chasam sofer about eliyahu hanavi malach or enosh. HE discusses this at length. he says that the reason eliyahu hanavi will answer ouur taku and all unanswerede question is becasue he is a person so that klal will not apply. So if eliyahu hanavi tld me it is techailes I will continue to wear it.
The real question is if Eliyahu hanavi tells you that a piece of meat is kosher can you rely on it. Many poskim bring various rayas from throughout shas there are amoraim who pasken based on sod hashem.
About them passing the kla ilan test. Take murex and kla ilan and put them in bleach. The murex will not loose the color at all , while the kla ilan will
1. the test on kla ilan and techailes is actually a raya to the murux. Because if the gemara says you need a chemical test pashtus that means it was a different color or it means all the tanaim and amaroim were color blind. NOw the chiluk between kla ilan and the murex that if you put them in bleach the klah ilan will loose its color quickly, while the murex after a few months will still not loose its color. The gemara says the chemicaL test will make the kla ilan loose its color.
2. About it being nignaz, this was said by R yose and ameimar ( close to 300-400 years later) had techailes. So go figure.