Is it microblading Assur because of tattooing?
Does it have to be for Avoda Zorah?
Does it have to be words or picture or a mark is enough?
Does it have to be permanent?
How many levels of skin does it have to penetrate?
Would it be Mutar for medical reasons, Shidduch reasons or even cosmetic reasons?
How to avoid legal trouble in business
Can there be an episode dedicated to the topic of Moshiach and Geula, clarifying the many misconceptions, and as a bonus perhaps discussing the halachic perspective on the Lubavitcher Rebbe being Moshiach.
Shalom Reb Dovid,
Thank you very much for such an informative and interesting podcast.
I’ve been listening with great interest as you educate our community on the dangers of “quick money” and syndicate investing and would like to request that you go a step further into uncovering and understanding the actual “demand & supply” problem.
Namely, how can we address the ever rising expectations we place on ourselves, as a community, on top of the already costly frum life? Secondly, how can we expect young men not to look and deal in grey areas if they are expected to produce an exorbitant amount of money without any real means to do so?
For the galactic context – are we neglecting our paternal obligation to teach our sons a trade? By doing so are we not setting them up for a career in the shadows of the law?
Both of these are immense communal challenges, but, at least the second is one that we can take concrete steps to correct (in theory).
I would love to hear your take on these issues, regardless of whether you feel like they are ones that are appropriate for your podcast.
Respectfully,
And with much thanks,
Hi Mr Lichtenstein
I listened to the part of your podcast about money issues. The story is very sad however the source of all these problems and the idolization of money or respect ect all boils down to a lack of the “I” healthy self esteem. This is something that is a plague in klal yisroel that is not taught by our systems and unfortunately many parents cannot teach this either because they don’t have it. This is also the source of sinas chinam on a deeper level. Until we can teach the generation to love themselves and appreciate themselves with the greatness HaShem put within them all the talk about the risks and following rules ultimately will not help you stand up to the nisayon as clearly, this man put it.
בנוגע לשאלות של השבוע
א. הטעם שאברהם קרא שם ליצחק לפני הברית, בספר ברית אבות סימן ח אות א כתב שאין מזה ראי’ לדידן כיון שזה הי’ מפי השם
ב. ובנוגע לשאלה שאם אין להניח תפילין בשבת בגלל שזה אות וכמ”ש בסימן לא, א”כ למה המילה לא יחלצו התפילין עד אחרי המילה הרי גם המילה נקראת אות, והתמיהה עוד יותר כיון שהש”ך בסימן רסה כתב במפורש שלא יחלצו התפילין בגלל שנקראת אות?
ובאמת כן הוא דעת החיד”א בספרו מראית עין לחלוץ התפילין קודם הברית והוא מטעם הנ”ל שמילה נקראת אות. אבל לתרץ שיטת רוב הפוסקים שאין לחלוץ התפילין עד אחר המילה ראה באליה רבא סימן כט שכתב “וי”ל דאות מילה לא קרי אות דבעינן אות מיציאת מצרים, ושבת ותפילין אות מיציאת מצרים”. ולפי זה אתי שפיר דעת רוב הפוסקים דלא ס”ל כהחיד”א בזה
Riddle 1
It is explained that the reason why we call the baby the name after the bris is because we only want to call a name to the child after the orla is removed from him. And we can further explain that because the name of a person shows on who they are, if we call the child a name before they have their bris, then they will have a name that corresponds to a person that has an orla. But we want the name of the child to correspond to a person that has a bris, and therefore we give the name to the baby after the bris.
However because both Avraham and Yitzchok were given their name by Hashem, and Hashem can see the potential in a person even before the person is able to attain their potential. And therefor Hashem was able to give both Avroham and Yitzchok their names even before their brisim because Hashem was able to call them their name not based on who they were then, but based on who they would become.
(And perhaps we can say that this is the Ari Zal’s intent when he says that the the parents have ruach hakodesh when they name the child, they are able to decide on a name for the child, to see who the child is, even before the child has had a bris and is only in a state of potential.)
Riddle 2
We can explain that there are two types of signs for being Jewish .
One type of sign is one that is passive. It is just part of who we are and we do not have to do anything to create this sign.
Then there is a second type sign of being Jewish that requires us to actually do something.
Shabbos is a day of rest, and to receive the sign of Shabbos we don’t need to take any action, to the contrary we receive it just by resting.
But the signs of Mila and Tefilin both have components of resting and components of action.
With regards to tefilin the Rogochover explains that the mitzva of the shel yad is to PUT on the tefilin as opposed to the mitzva of the shel rosh which is to HAVE them in your head.
With regards to Mila there is also a question as to whether the Mitzva of Mila is to CUT off the orla. Or if the mitzva of Mila is to BE circumcised.
And based on this we can explain the different customs.The opinion that says we should keep the tefilin on holds that the main aspect of both the sign of Mila and tefilin is to take the action of doing the bris and putting on the tefilin. And therefore it is appropriate that both Mitzvot should be done together.
However the opinion that says that we should take the tefilin off holds the main aspect of the sign of tefilin is the action (and therefore we don’t put on tefilin on shabbos) but the main part of the sign of bris is to be circumsized.
And therefore it is appropriate that the Mitzvot be done separately.
And perhaps we can say that this ties in to what you discussed on your show about kiddish hashem. With regards to ourselves the special relationship we have with Hashem is not something we need to do anything to attain. It is just there. But with regards to being a light to the nations, that requires us to take active action to spread the light of Hashem to all the goyim around us.
Yitzi
Shalom aleichem!
I really enjoy your show, thank you for all the work that goes into it! I like how you present different sides of an issue, and how you often question and push back at different assertions.
On your recent issue, a yungerman was interviewed regarding some business trouble he was in, and how he is now unfortunately facing a prison sentence.
Overall I found this to be lacking in any sign of taking responsibility for his actions. For example, he repeated the phrase “situation you find yourself in” multiple times. It’s not just semantics, it’s as if he’s suggesting that it wasn’t his fault.
Moreover, he noted at one point that many of us “don’t have an education,” by which he meant a college degree. Don’t have an education? What were all the years of yeshiva? Is he asserting that if only he had a college degree, then he wouldn’t have broken the law? Do you need to attend college to know that dina d’malchusa dina certainly applies in monetary matters?
While mistakes certainly can and do happen, I was surprised that he didn’t indicate a sense of “I wish I hadn’t done that shady business deal.” I’m not saying that he doesn’t feel that way, just that if this was meant as a cautionary tale to others, perhaps that should have been conveyed more clearly.
The reason to not do shady business dealings (and if he’s going to jail r”l, it was apparently more than just shady…) is not because you might get caught, but because it’s against halacha. We ask rabbonim our shailos in taharas hamishpacha, Shabbos… what about shady business deals?
It’s obviously a big rachmonus for his, his wife and children. Is there no need to take responsibility for one’s actions?
Thank you,
Shaul Wertheimer
Queens, NY