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Neville, I was demonstrating the incorrectness of your comment that it isn’t “a big chiddush to have girls going to Jewish girls’ schools instead of… homeschooling”. In fact, until the Beis Yaakov movement, it has been the Jewish tradition for thousands of years for mothers to homeschool their daughters in the needed (and permitted) subjects.
As Shuali pointed out, Yidden traditionally wore their peyos in front of their ears, not behind it. And, no, we’re not just taking about Chasidim. Can you make Gedolei Rabbonim of yesteryear that hid their peyos, unseen, behind their ears? In Europe until not long before the war basically all Yidden had their peyos out.
Yabia: You believe that Teimanim are Ashkenazim?!
Neville, IITFT:
There is a dispute in the Mishna Sotah 20a whether one is even allowed to teach Torah to women at all. The argument against the teaching of Torah to women states that if one does so, it is like teaching them Tiflus. Rashi comments that Tiflus means lechery, meaning the study of Torah will lead women to immorality. Rashi then cites the famous story of Bruriah, one of the greatest female scholars in Jewish history to prove his point. One day, Bruriah ridiculed the Gemara (in Kidushin 80b) which states that that women are lightheaded. Rabbi Meir, her husband, ordered his student to test Bruriah’s strength and try to seduce his wife. Bruriah caved in and when she realized what she had done, she hung herself.
Thus Rashi’s argument is that women’s minds are not meant for serious Torah learning. The Rambam agrees with Rashi’s take. Rambam also adds that when the chachamim had said, “He who teaches his daughter Torah, is as if he taught his daughter tiflus,”only applies to the oral law. The Rambam says that a man should not teach his daughters written law but if he does, it is not considered tiflus. The Shulchan Aruch follows this approach of Rambam.
The conclusion is that there are four areas within this law, as per Shulchan Aruch:
1. Women may not learn the Oral Torah
2. Women may learn the simple meaning of the Written Torah
3. Women may not learn the Written Torah in depth
4. Women must learn the laws that apply to them
Note that Rashi, Ramban, etc. are part of Torah Shebalpeh.
And if the the new Rebbe was 42, the 82 year old Chasidim would feel better?
Is one not enough, dear funnybone?
Are you suggesting that they’re embarrassed to proudly wear their peyos in front so they hide it behind their ears?
funnybone: Yes, there are many sources. Avi K gave one from the Chasam Sofer and there are countless more.
No. For one things, in galus Yidden should not be making goyim jealous. I’ll leave the other reasons it shouldn’t happen for our other esteemed posters.
You seem to have a rather negative view of eating pizza, Phil.
Care to explain what foods qualify, in your esteemed opinion, towards the Mimouna meal?
100% heilig.
Pizza is a popular way to break into chometz. Any objections to all the Yidden eating pizza Motzei Pesach?
Scranton, many decades ago, had a significant Orthodox Jewish community.
The First Amendment is, decidedly, a non-Jewish value. Judaism officially has harsh denouncing of various specific groups and nationalities.
The current Stoliner Rebbe became Rebbe at about age 13. Other Rebbe’s, too, became Rebbe very young.
If it is a goy, ignore him. That’s been the Jewish way ever since we’ve been in galus, as led by the Gedolei Yisroel thoroughout galus.
If it is a Yid, Kol Yisroel Areivim Zeh L’zeh. We should reprimand him.
DY: I didn’t say to that (or any) point that “I didn’t hear mussar”, as fb said following the mussar on his dismissiveness towards tefila b’tzibbur.
Sima: Thank You.
DY, I’m sorry that you don’t think dismissing tefila b’tzibbur as merely “preferable” is mussar-worthy.
I’m sorry that you resent getting the necessary mussar.
Shabbos (118b): R’ Yossi said, I have never called my wife “my wife” or my ox “my ox”, but rather I called my wife “my home” and my ox “ I called “my field.”
Rashi (Gittin 52a): I called my wife my home – that is because all the necessities of the home are done through her and thus she is the main entity of the home. Similarly the ox is the main part of the field.
Meiri (Shabbos 118b): A person should always use refined language. An example is that one talmid chachom said, “I never call my wife “my wife” nor my ox “my ox”. Rather I call my wife “my home” and my ox “my field.”
Daf ahl Daf (Shabbos 118b): … The reason why he always referred to his wife as “my home” is because all the honor of the woman is to be inside (Tehilim 45) and it is not the manner for a woman to go out of the house. Therefore she is the principle member of the home and that is why he called her “my home.”
Daf ahl Daf (Berachos 27b): In Minhag Yisroel Torah (O.C. 240:1) he notes that the Minhagei Maharil states, “That when Mahari Segel spoke about his wife with other he would say in German, ‘Mein hoiz frau’ (my house wife) as we see in Shabbos (118b) that he never called his wife ‘my wife’ but rather said ‘my home’). Rashi there says it was because she was the principle member of the home. When he would call her he would say in German ‘hert ihr nit’, which is the accepted practice in the world that husband and wife don’t mention their spouses name.” This that the Maharil did not say “my wife” when speaking in the presence of others or use her name, see Magid Ta’aluma, “Regarding Berachos (27b) where R’ Eliezar ben Azarya said, ‘I will go and consult with the members of my household’ and he went and consulted with his wife. This informs us that it is not correct to mention his wife’s name before others and therefore he referred to as “my household” when he meant his wife.” However this that the Maharil was careful not to call his wife at all by her name, see Redak (Lech Lecha) who notes the change in description. For Avraham it says, Your name will no longer be called Avraham while for Sarah it says, “You should no longer call her name Sarai.” That is because a man calls his wife by her name but the wife doesn’t call her husband by his name but rather in a respectful manner that reflects authority. (See Toldos Kol Aryeh who brings many sources for this).
TLIK: Have you heard of Caller ID?
funnybone: Kol Yisroel Areivim Zeh Lzeh. We’re all responsible for each other and must give mussar when necessary.
IITFT: Of course it was a major innovation. The Chofetz Chaim explicitly acknowledged so but said due the shas hadchak it was permitted. The Gemora, Rashi, Shulchan Aruch and throughout halacha there are stringent restrictions on teaching Torah to girls, which says tiflus (leading women to immorality) is the result of teaching them Torah.
Beit Yaakov Ateret Torah is a Sefardic Beis Yaakov.
Tefila can’t be merely “preferable”; it needs to be your first core requirement.
Are you looking to go with a previously unknown group or you’re looking to go with a group of friends you already have in mind? How will the spouse/children cope in your absence?
A fancier name for the pizza party after Pesach.
Giving three people a mitzvah is a huge chesed. You don’t need a minyan to give tzedaka.
You should be grateful to have been one of the lucky three to get the huge zchus.
Beis Yaakov has been a Chasidish/Litvish institution and system right from the founding until today. They aren’t mixed because there’s so many girls k”h that they need many Beis Yaakov schools. As such, many Chasidishe kehilos each have their own Beis Yaakov school. But, for example, Beis Yaakov of Boro Park, which is the oldest and largest Beis Yaakov today, is a very thorough mix of Litvish girls and Chasidish girls from many different chasiduses.
Nowadays even some Sefardic girls schools call themselves Beis Yaakov.
Redleg: The Belzer Rebbe gave Sarah Schenirer a brocha to be successful in starting the Beis Yaakov schools before she began her efforts. She was a Belzer chosid and went to him for permission to begin her innovation.
Yseribus: What “Bais Yaakov organization” do you speak of?
Sarah Schenirer herself was Chasidish.
The Gerrer Chasidim send their daughters to Beis Yaakov of Ger. The Gerrer Rebbe started the Beis Yaakov movement together with the Chofetz Chaim.
ubiq: What Milhouse described is the standard normative practice throughout Klal Yisroel.
I’m asking you about a hardware word processor.
Better (and much more likely) question:
The “goy” that bought the chometz turns out to be a Jew or a Safek Jew, as is learned much to everyone’s chagrin after Yom Tov.
What do you do now?
A word processor automatically prints out the document as soon as you’re done typing the entire document.
ubiq: Milhouse and I have refuted your point in the other thread.
Only in chutz l’aaretz does Pesach have eight days.
Avi, what’s your source that a gentile’s son inherits his father? (I know about a Jewish son.)
Dina D’malchusa is a specific Halacha applicable to Yidden. And choshen mishpat takes precedence to Dina D’malchusa regarding Yidden, in any event.
One of the Sheva Mitzvos is for goyim to establish laws and courts. That’s a more reasonable claim that secular law is binding upon goyim. If you go that route (which can be disputed since the other party to the transaction are Yidden, so really Halacha takes precedence over secular law) you’ll need to deal with probate court and estate distribution under state law, which will likely delay buying back the chometz for a several months or more.
laskern: You didn’t answer the point about using a word processor. Is it like a computer or like a typewriter, according to your view?
You can change between the first half and second half of sefira from one year to the next. So he can decide to use the other half instead.
Everyone else is like one except Lubavitch?
The guy’s children don’t necessarily yarshen him. Hilchos Yerusha doesn’t apply to non-Jews.
Can one be mattir neder to start keeping not eating gebrochts (or stop keeping refraining from gebrochts)?
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Under Ottoman and British rule the Jews were called Palestinian Jews.
laskern: Are you saying that using a word processor is like a computer and not like a typewriter?