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Vashti’s age at the time of her execution should be calculable based on the Medrashim.
Ubiq: What were the underlying reason the Rov(s) permitted the abortion(s)? Why did the parents want the abortions?
Alternatively, dear redleg, you are so far on the left of the religious and political spectrum, than anything right of center strikes you as incoherence.
Nashim Da’atan Kalos. You might be unto something.
There’s nothing kosher and everything treif with this.
1 from Joe, 1 from CTL and 265 from GHD.
A real v’nahapoch hu would be Joseph moderating the comments.
Vote for the Joint List.
Redleg, on multiple occasions after a discussion with persons of the opposite viewpoints of myself, they’ve outright told me I’ve made excellent points and convinced them of the correctness of my position.
There’s only three regular Democrats in the CR: CTLawyer, ubiquitin and Godolhadorah. (Charlie Hall was another, but he’s no longer a regular here.) Hardly a representative sample.
Indeed, you’d be hard pressed to find any serious percentage of Orthodox Jews who identify as Democrat voters (as opposed to registered Democrats for local one-party reasons; which is a whole ‘nother discussion.)
I can.
I can vouch that the OP is serious. Seriously mistaken but also serious in believing everything he’s writing (as well as in describing his background). He expresses all the same opinions you see here in real life social settings.
WB95: You ignored my Point # “2)” above.
Also, why do you refuse to marry a girl who aspires to be a stay-at-home mom?
RY23, I’m glad you agree.
Ubiq: I take exception to your description that my definition of life at risk differs from Halacha. Furthermore, as I’ve said in our previous conversations, if there was a ban on abortion with a libral exception for life being at risk that more than covered any halachic exception permitting abortion, you still would oppose the ban abortion despite it allowing it in all cases where Halacha allows it. That demonstrates that your support for abortion-on-demand being legal is not based on any worry about Halacha.
Ubiq: That’s absolutely false and a gross misrepresentation.
The vast majority of marriages among Asperger’s people are with someone who doesn’t have Asperger’s or any other notable diagnosis.
WB95:
1) Exactly what makes you interested in these girls (that aren’t interested in you)?
2) Isn’t there a reasonable consideration that someone who moved from one hashkafic practice to another is more likely to change hashkafic practices again in the future than someone who remained in the same hashkafic practice all his life? If so, there’s a legitimate reason to prefer someone who has been on the same hashkafic practice as oneself all their life.
I’ve had success swaying people to my side. On religious issues and on political issues.
There is no Mitzvah to speak in Loshon HaKodesh. Without the modernizations, its not much of a speakable language (we don’t have that many words). And if you do add in a bunch of words and tweak it, youll just end up with another Yiddish, but based on Loshon HaKodesh, which is only a bad thing, not good, as per above. Plus, the Responsa Chavtzeles HaSharon (I:OH:10) writes that Loshon HaKodesh is only Kodesh if its used exclusively for holy things. Once you start using it to speak mundane things, its not holy anymore. It’s like an Aron HaKodesh – once you use it to hold your model racing car collection and not Sifrei Torah, its not an Aron HaKodesh anymore.
In the Sefer B’Tuv Yerushalayim it relates that the Maharil Diskin refused to speak to a certain Talmid Chacham of Yerushalayim because he used to spek only Loshon HaKodesh. Said the Maharil Diskin, “For generations we are accostomed to speaking Yiddish, not Loshon HaKodesh.” He saw in the speaking of Loshon HaKodesh a contradiction to historical percedent, which originated based on the ideas in the aforementioned issues. The Chasam Sofer is in his comments on Shulchan Aruch, OH #65 – the reason we do not speak Loshon HaKodesh is to prevent undesirable people from speaking it, plus to prevent its being used in Tameh places. The posek Hagaon Rav Akiva Yosef Shlezinger in his Sefer Lev HaIvri says we should not change our spoken toungue from Yiddish, and he draws parallels with our usage of Yiddish in modern times, to our usage of Aramaic in ancient times.
What about giving a Shiur or Dvar Torah in Loshon Kodesh? The reason that was not done is because Loshon HaKodesh is very hard to use in a speaking manner – its much more suited to writing. Would you start a sentence with “hinei”? And even when Divrei Torah are writen in Seforim, they add in many Aramaic words and expression, to the point where someone who only know Hebrew but not Gemora language would have a hard time understanding it. There simply aren’t enough words or expressions in Loshon HaKodesh to do that. Its awkward even when it can be done. So since theres really no reason to do it – there is no Mitzvah to speak Loshon HaKodesh – but there is a Mitzvah to understand your learning as best as you can, it was deemed by Klal Yisroel better to use foregn language – or at least a combination of Loshon HaKodesh and foreign language, which is really what is needed to get a complex Torah idea across.
Remember – the Gemora itself was done in Aramaic – a foreign language, and not Loshon HaKodesh. And thats because it was more easily understood. Foreign languages still are. And the point of the Chavtzeles HaSharon by saying that Loshon HaKodesh loses its holiness when spoken for mundane matters was that doing so is a Bizayon for the Holy language and it therefore should not be done. Historical precendent is valid only when the past generations could have done somethign but clearly chose not to. Speaking Loshon HaKodesh was an available option for them just as it is for us – and they could have created a “speaking language” out of it if they wanted – just like they did recently. The fact that they didnt shows that they chose not to. We should, too. But Loshon HaKodesh – with the Aramaic and foreign words mixed in, which is what is used for Torah – is not really speakable. But it woks best from the written Torah word. Its not a coincidence that after thousands of years, those who finally came up with the idea to speak Hebrew were atheist Apikorsim who did it specifically for heretical reasons – because in order to be a “nation” you need a language.
Other reasons why MH is not the “language of the Jew” are:
(a) Its origin is actually anti-Jewish. The creators of MH did so because “it is not possible to be a nation without a national language” (see Eisentein’s encyclopedia, ‘Ivrit’). This of course is Apikorsus, because Jews are a nation not like other nations – whereas other nations need a common spoken language, we only need the Torah to make us a “nation”. We are no more or less an “am” if we have or do not have a common language, common food, or common geographic boundaries. The idea was that MH will make us into a “nation like all nations”, in the same way that some fool may say that all Jews should eat bagels and lox because without doing so, we will be less of an “am”. And even though those who speka MH in Bnei Brak today do not subscirbe to this heresy, we do not consider this language the “Jewish language” because it was created to actually change the definition of what “Jewish” means. In The golyon Maharsha, quoted by Rav Reuven Grozovsky in “Bayos HaZeman”, there is brought a responsa of Rav Yaakov Sasportes, a great combatant in the fight against the Shabse Tzvi y”s. He says that Shabse Tzvi actually intorduced some positive, even obligatory practices into Judaism. Performing Birkas Kohanim daily, even in Chutz La’aretz, was foremost among them. But, says the Ohel Yaakov, even though this is a good and positive practice, and perhaps even obligatory according to Halachha, since its origins came through Shabse Tzvi, we should not do it. The same applies, all the more to making MH our “national language.”
(b) The changes in Loshon HaKodesh that were made, both in accent and content, are unacceptable. The changing of accents from Ashkenaz to Sefard for Ashkenaz Jews is wrong. Rabbeinu Bachye writes that if you change even a komatz to a Pasach in the language, it will lead to heresy. Also, certain words in Hebrew are definitely against the spirit of the Torah. (Ben Yehuda once said that he designed the language specifically to “shtoch” the religious). Example: “Chashmal”, which means electricity in MH, comes from the Loshon HaKodesh word found at the beginning of Yechizkel which is the name of the Angel of Fire. The idea of taking the name of the Malach of AIsh and using it to mean “electricity” was the implication that whereas in the olden days we believed in angels as explanations for things, today we believe in technology. It would be the same as calling penicillin, for instance, “Rephoel.” The Debreciner Rav ZT’L actually discusses if it is permitted to use this word.
MH does have its roots in Loshon HaKodesh, but its adjustments of it make it the worst of both worlds – since it has Loshon HaKodesh elements we dont want to use it for our mundane purposes – and since it has non-Loshon HaKodesh elements, we do not want to accept it as our national language. So to speak MH is one thing, but to say it is the “language of the Jew” is just not so. Neither is Yiddish the “language of the Jew”, any more than a black hat is the “clothing of a Jew.” But just as the purpose of the hat is “lo shinu es malbushayhen” – we want to dress differently than the seculars – thep purpose of Yiddish is “lo shinu es shemom” – we want to talk differently than the seculars.
LOT112: The timestamp on posts reflect the time the moderator approved the post; not the time the poster submitted it.
The California moderators approve posts until about three hours later than the New York moderators can while the Eretz Yisroel moderators can approve things on Motzei Shabbos about six hours before the New York moderators can.
Trump is the biggest Oheiv Yisroel in the White House since George Washington.
The Chasam Sofer writes that the reason Jews do not speak Loshon Hakodesh as a speaking language is because it is inappropriate to use a holy language while enveloped in Tumah, which is our current status. The Rambam writes that a love song in Hebrew is more repulsive to Hashem than the same song in Arabic, for instance, because the pollution of the Holy language is an additional crime. If someone wants to store pornography in his house, thats bad enough. But to store it in the Aron HaKodesh is unspeakably worse. So to cause Loshon HaKodesh to be used as a street language, complete with all the disgusting ways it is used today in Israel, is just more of a reason why we should make sure it never gets into the streets. For our Creator to look down at the world and see His holy language – or even elements of it – used in magazines such as are sold in Kiosks on Yaffo or Dizengoff Street, or spoken by the lowest of the low trying to make a sale, is not something that he or we are happy about.
The Kuzari writes that Avrohom Avinu, therefore, spoke two different languages. One for holy speech – that was Loshon HaKodesh, and the other for mundane speech – that, the Kuzari says was some non-Jewish language that Avrohom Avinu took and changed around a little on his own. And thats the idea behind Yiddish. It is a non-Jewish language that we took and twisted a bit in order to make it exclusive among us.
Even though there are Yiddishistin who speak Yiddish, they took it from us, not vice-versa (as is the case of Modern Hebrew), and since we do not live in a country or society dominated by Yiddish-speaking shkotzim, there is no benefit of Lo shinu es leshonam by not speaking Yiddish. But there is such a benefit by not speaking Hebrew.
Modern Hebrew is not different than Turkish or Farsi – it is the language of a secular culture complete with all those things that we want to stay away from. The fact that some of those who speak Modern Hebrew are religious Jews is not different than the language of any country Jews are in where they speak the language of the land. The point is to stay away from the language of the land and only talk the language of the Jew.
The Radak (Sefer HaMichlol, introduction) writes that Loshon HaKodesh is all but forgotten to us, and all we have left is what is in Tanach.
Maran Hagoen Rav Elazar Shach told American educators that Yeshiva boys should be taught Chumash in Yiddish, even if the boys speak English amongst themselves. He furtermore said that both boys and girls should learn to be comfortable in Yiddish. He also said that Yiddish is spoken by “all jews” (that is his phrase). He referred parents to send their children to Yiddish teaching yeshivos. And there is good reason why Rebbes and Rabbonim give ma’amarim in Yiddish.
The Chasam Sofer notes that while Chazal used many words and phrases borrowed from the Greeks and Romans, they never coined a new word, as has been done in modern hebrew, for in their holy opinion it was preferable to use other languages rather than create even a single new word that did not have its like, its example, in the Torah, since it could not be rooted in sanctity.
The Chasam Sofer EH 2:11 says that in ancient times Jews used to use a modified version of the non-Jewish languages for everyday (divrei chol) talk, similar to what Yiddish is.
The Rambam writes that even in the days of Ezra they had a translator to explain the Torah readings to the people – clearly, they did not speak Loshon Hakodesh, even before the Churban.
Murder will not go away if homicide is outlawed. Legal manslaughter will be unavailable to most people. Rich people have always had access to hired hitmen; it’s merely a matter of money.
Ubiq: I take it you support repealing all laws against manslaughter and, murder since sometimes killing someone is halachicly justified (self-defense, someone breaking into your home (even when you don’t know whether he’s armed), a Moser, etc.) and a competent halachic authority need to decide as such rather than killings being outlawed by the secular government.
Bottom Line: Would you rather have the guy in office who tries to ban Jewish practices (Bloomberg) or the guy who tries and does help Yidden (Trump), and moreso has a lifelong history of doing so even long before becoming President?
jdb: We don’t “make our own decisions”. We must follow our poseks ruling.
Every goy is immoral.
Reb Eliezer, you shouldn’t want ANY goy to be a role model for your children.
How many frum Yidden live in Baltimore?
APY: Would you venture to guess why that’s the case by Chassidim much more so than by non-Chassidim?
Reb Eliezer, I’m really shocked that you support abortion being legal.
Only get fountain soda from a restaurant that has a hechsher.
Is it a “takana” chasuna hall?
Why do out of town shidduch candidates, regardless whether it it is the male or the female, generally have to travel to the New York/NJ area when the shidduch is with someone from NY/NJ?
Home Depot
There are multiple rabbis who have the exact same name as he.
Bloomberg is an antisemite, self-hating Jew. He opposes Judaism and has tried to outlaw Jewish practices.
Syag, many would say the same about the other two things Haimy included in his list.
So-called “professionals” are the worst people to ask.
The Chasidim know how to do a full research before dating.
Better to be married and divorced than to never marry. No question about it.
Pru Urvu is a Chiyuv. One is obligated to get married.
OP/WB95: Would you agree to marry a girl who grew up LWMO but became Yeshivish?
CTRebbe: You’re missing utilizing the Pew Research study of American Jewry, 2013. It’ll add context of how what they call “Ultra-Orthodox” (i.e. what is also referred to as Chareidim and includes both Yeshivish/Litvish as well as Chassidish in one statistical category by Pew Research) have become a super-majority of American Orthodox Jewry, with Chareidim constituting almost 70% of American Orthodox Jews nationwide in 2013. It was an increasing majority until then and has certainly increased even further since 2013.
What Dr. Marvin Shick’s studies for Avi Chai demonstrates, by looking at not just his 2013 study but rather at at least his two studies prior to 2013, is that the Chassidish population rate-of-growth far outstripped anyone else, including the Yeshivish/Litvish. The Chassidish schools were in his earlier studies smaller than the Litvish but the rate of growth of their student bodies year over year (calculated by comparing the earlier Avi Chai studies to the most recent one) demonstrates a far higher rate of growth.
Also, I’m not Chasidish and don’t live in any of the enclaves.