HaLeiVi

UJM, the Chofetz Chaim was against using a razor. That’s all. The whole Kuntres was about the actual Issur.

I am aware that his Kuntres is widely mentioned, but not quoted, as proof of his disparaging shaving, but that’s not what it is. In fact, right at the beginning he wonders — in a footnote — why it is that we don’t trim beards anymore and he gives two reasons.

What we have is all Americans paying for the malpractice of some doctors, instead of those doctors being punished. Since no one can be sure that they’ll win a court case, even if they’re right, so they buy malpractice insurance — a bazzare concept — and make their customers pay for their new cost of business. Who wins? Who loses?

Is this really impossible to fix? This was a conversation many years ago and then for some reason it got buried.

You can’t call it frivolous and also be proud of winning the case. If the judge took the time, and it wasn’t based on heretofore unknown information then how can the judge call it frivolous only after being convinced by the lawyer’s logic?

Avira says: Who was the Rayatz supposedly debating? A random am haaretz who happened to be a litvak who maybe said some nonsense?

Good point, but this is a fallacy flund all around. There are several stories that the Briskers repeat often aling the same lines, of how one of their Rabbeim responded to a random, perhaps unlearned, Chossid (who spoke in a way that no Chossid worth his money would speak).

Avira, who are his close Talmidim that you would expect it from?

There actually is a mention of it very few years after his Petira, in the complaints of the Meshumad Samuel. It’s in the Otzar Vikuchim. He doesn’t mention the Maharal by name, so for all you know it is about the one from Reb Eliyahu Bal Shem.

He was just hoping that it can finally be discussed without the erroneous and unhelpful association with other religions.

I don’t get it. The quited passage from the Chasid Yaavetz does not give a reason for the expulsion. He merely points out how philosophy-based Yiddishkeit doesn’t hold out in trying times while those who worked on Emuna kept their faith.

“Also, if no adults ever use it, then where do the kids learn it? They re-invent the word every generation?”

This one doesn’t work. Have you never heard the Chazak Chazak, cake, snake song from kids? Do you think adults taught it to them? There are tons of things that nursery kids get from previous nursery kids, without passing first grade.

Coffee your follow-up was not mentioned in your original post but you did ask this previously. And I believe I responded then as well.

The time of the calamity is the time for us to pay attention enough to care about and internalize the loss. Are you truly suggesting that instead of Chazal making a day of mourning they should have made another purim to give mishloach manos?

Besides, it is a mistaken notion to think that the whole Galus is all about sinas chinam. It does say that that is why the Bais Hamikdash was destroyed, just like the first one was because of the three sins. However, that is not too say that it’s all that is necessary.

It’s obviously an important lesson of how serious Sinas Chinam is, and it’s a pretty good time to avoid it, but it’s not a day of friendship. You got all year for that.

It’s a little bit of both, and would often depend on the prevalent Minhag.

I believe you can do it online, unless you need to have the new one already.

“As for Zionists being a mythical creature, you’re just being absurd. Would you also say that to someone who self-identifies as a religious zionist?

We can all picture the archetypal zionist…”

That’s a group, not really a movement. There’s no goal, no capturing the imagination, definitely not contagious, and they’re religious anyhow. I do not agree with how they put the state as a central Jewish piece, which puts them out there as one amongst many groups that I/we feel are somewhat misguided to varying degrees.

There really is no threat today, and Zionism per se is gone ever since the actual Zionist movement accomplished their goal. Fighting them, warning about them, is as important as being wary of corporeal theology.

Wow. Someone was just Motzi Shem Ra on an undisputed Gadol BiYisroel right here? I would expect this on Twitter. But are we really going to stoop to Gedolim bashing here?

Besides for the obvious false connection being drawn, to accuse a Gadol of hypocrisy and then to mess with the Torah as a cover-up, is the most hideous post in this site.

Who’s next? The Ramban Paskenned things to make his mother-in-law happy? Do we stop at Amoraim, Tannaim, Neviim?

Avira, I can’t go and look it up now. It was a while back. But it was a response to a fanatical anti-Zionist.

Midwesterner, the Genata in Brachos says that a Tzaddik can’t become a Rasha. Then, the Gemara asks your question from Yochanan Cohen Gadol and ends up saying that it is a Machlokes whether it is the same person.

In Yoma 38 the Gemara says that once most of a person’s life went by without an Aveira he won’t go bad. There, the Gemara doesn’t ask anything. I found the Yismach Moshe, referenced in Yoma on Sefaria. The Yismach Moshe is in Re’eh.

רבי אליעזר בנו של ר’ יוסי הגלילי אומר מי לחשוך כו’. נ”ל דהנה במקום אחר אמרו חז”ל (ברכות כ”ט.) אל תאמין בעצמך עד יום מותך, שהרי יוחנן כהן גדול שימש בכהונה גדולה שמונים שנה ולבסוף נעשה צדוקי, אלמא דהשי”ת אין מוחה ואין מונע להבחירה בשום פעם. ובמקום אחר דרשו על פסוק (שמואל א’ ב ט) רגלי חסידיו ישמור, כיון שעברו רוב שנותיו של אדם ולא חטא, שוב לא יחטא (יומא דף ל”ח:). והדברים נראין כסותרין את עצמן. וי”ל דממכשול שוגג, השי”ת שומרו דחטא היינו שוגג, אבל אם רוצה להרשיע במזיד, השי”ת אינו מבטל הבחירה.

He also answers that Hashem would protect him from a regular Aveira, but if he deviates in Hashkafa then he can still go sour. Similar to a תוהה על הראשונות who loses his earlier merit.

One minute. Is that “they” or “we”?

Those good times… We had Srulik, Sam4, oh, and myself.

I am grateful for each additional year that I learnt in Kollel. Each year makes a tremendous difference that will have a lasting impact, long after you must leave.

Eventually I did have to leave, when rent and other things piled up, small side jobs were sparse and and opportunity came up. But it was really כפורש מן החיים. However those ten years gave me the ability to remain at the Gemara first and my job second.

Nothing compares to Kollel learning utilized well: not being a שואל ומשיב, מגיד שיעור, רב, or even a ראש ישיבה.

It’s from a publicized AI response, and Joseph decided to share it with us.

N0mesora, although we are sure we can steer clear of the Makom Hamikdosh, I do think Akuperman is right that you can’t go into Har Habayis for a walk. They would be like קפנדריא.

Also, being that no one looks out טומאות יוצאות מן הגוף, you would need ז’ נקיים.

Avira, many Chasidishe Sefarim are indeed a form of Mussar or Avoda. Chabbad Sefarim are not. They are Toras Hanistar as explained by their Rebbes. That settles two issues. It gives clear explanations to the point being discussed and it is Limud.

Even other Chasidishe Sefarim are obviously Divrei Torah, as is Pirkei Avos. The only kind of Sefer I would question is something that focuses on Eitzos of how to work on a Midda. This is usually the author’s life-advice, and could just as well have come from Benjamin Franklin. (Include all disclaimers)

Always_Ask_Questions, are you trying to trick people now? Is that what we’re down to? Do you want to conflate every other reference to Rebbi Shimon as well?

but, a Rebbe also? that’s a chidush – only R Shimon was like that.

Not only R Shimon. Anyone like him. And not someone “like him”, but someone like him in this regard. Not so hard.

amiricanyeshivish, you say, “[I]n the non chasidish world… someone who is modern or just plain not acting frum knows that he (or she) isn’t up to par in their Yiddishkeit. I don’t think that is as much the case by the chasidishe society. It is just one big club.”

This is a very outsider’s perspective which boggles the insiders’ minds. I guess it’s like how all members of a foreign race look alike. But I recall how the Chasidim in my Yeshiva couldn’t get over how the non-Chasidish would conflate the Eidel, soft-spoken Chunyoks in Beis Medrash with the guys who don’t know the color of its walls.

עירובין נד.
אמר ליה שמואל לרב יהודה שיננא חטוף ואכול חטוף ואישתי דעלמא דאזלינן מיניה כהלולא דמי

רש”י
חטוף אכול – אם יש לך ממון להנות עצמך אל תמתין עד למחר שמא תמות ושוב אין לך הנאה:
כהלולא דמי – היום ישנו ולמחר איננו דומה לחופה שהולכת מהר:

This is brand new Hashkafa, that your money is not yours. Yes, there are Mitzvos to do with your money. I’m sure that a Yid with a חזקת כשרות did those Mitzvos. Telling someone he should have given money away, just because he spent it on himself, shows an attitude akin to the Wallstreet protesters. No, this person got ברכת השם and he isn’t stingy but is able to spend it to his benefit.

If you want someone to give Tzedaka and feel that he can afford it, speak Divrei Chizuk, convince him of the cause, and realize that he doesn’t owe you anything.

And now traveling to an interesting vacation became the mark of gluttony? No, bantering on how others could have spent their own money is the mark of jealousy. Calm down. It’s only עולם הזה.