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I heard from an insurance broker that if you don’t put them on your policy when they’re young, then later on when they take out their own policies, they will be put into the “assigned risk” and pay much higher premiums. The reason is that they’ve never established their own driving records.
So perhaps it’s better to bite the bullet now and pay the higher premium now than to put your child into an undesirable position in the future.
I tend to agree with Old Man in light of the way people conduct themselves within our own Ashkenazic community.
Litvishe/Yeshivisha daven and hear Krias Hatorah (even Parshas Zachor) in Chassidishe Shuls, and Chassidim daven in Litvishe yeshivos, and no one makes an issue about whether you are yoitze or not. In fact, in some shtieblach during the weekdays, you can have one minyan laining with a Galiciana Havora, while a half-hour later, another minyan could have a Litvishe kria. It is all accepted, and no one makes a fuss about it.
The issue on this thread, however, was whether the Roshei Yeshiva in an Ashkenazic yeshiva have overstepped their bounds in not allowing a Sephardi Krias Hatorah. Based upon Rav Moishe’s tshuvos, it appears that they are standing on solid ground, and they do have a right as to how they conduct their tefillos and minhagim in their own yeshiva.
I would like to clarify what I had reported in the name of Rav Moishe Feinstein ZT”L yesterday. In the third Cheilek of Orach Chaim, Siman 5, he clearly says that all havaros that are used by major kehilos in Klal Yisroel are considered Lashon Hakodesh, the proof being Chalitza as I had indicated in my previous post. However, he does also state that it is forbidden for an individual to change his havorah from his mesorah, either from Ashkenaz to Sfard or vice-versa.
In the fourth Cheilek of Orach Chaim, Siman 65, he deals with the issue of a Bar Mitzva boy who is used to the Sefardic havora, and wishes to lain in an Ashkenazic shul with the Sefardic havora. Rav Moishe discourages it, but is matir it “mipnei hasholom” provided that a second minyan is made in a second room in the shul where the sedra will be lained with the Ashkenazic havora.
It is not clear from Rav Moishe whether or not you are yoitze b’dieved with the kria. Maybe you are, as he states that the Chalitzos of Ashkenazim are valid for Sefardim to rely on and vice-versa. But from the two tshuvos that I had mentioned, it is clear that he does not l’chatchila approve of a Sefardishe Kria in an Ashkenazic Shul and probably not vice-versa.
There is a tshuva from Rav Moishe Feinstein ZT”L in his Igros where he addresses this issue and comes to the conclusion that if a certain havara is being used by a major portion of Klal Yisroel, it has a din of Lashon Hakodesh for everyone, and thus, a Sefardi could be yotzei from an ashkanazi and vice-versa.
His ra’aya is from Chalitza which has to be said, al pi din, in Loshen Hakodesh. Now, supposing the woman’s normal havara is Galiciana, while her deceased husband’s brother’s havara is Litvish- does that mean that the Chalitza is invalid because the woman’s havara is not Lashon Hakodesh to the man and vice-versa? No one has ever heard of such a psak. So, concludes Rav Moishe, this is proof that all havaros and dialects that are being used in Klal Yisroel have a din of Lashon Hakodesh, and one could be yotzei Krias Hatorah from someone with a different havora.