Two-day New Year

Rabbi Michi, but according to the Maimonides' method, even a custom whose taste is irrelevant is not invalid until a great rabbi comes in wisdom and with a minyan?

You mean a regulation and not a custom. Indeed, that is true, but as I wrote in my book, where it is clear that the reason no longer exists, it can be repealed, and certainly when it is harmful (making the halakhah invalid). I gave there many examples of regulations that were repealed. Beyond that, the Rif's approach is that there is no such regulation. And if you mean a custom (not to rule as a Rif), then it is a custom of ruling and not a regulation, and there is no necessity to rule in this way if we come to the conclusion that it is wrong.

I did mean to fix it. Sounds like a very interesting innovation.

You wrote that they would announce the holy month via WhatsApp or email.

If the sanctification of the month applies to the day of Rosh Hashanah, which is prohibited in performing crafts, how can these tools be used to announce the sanctification of the month?
Does the announcement postpone Shabbat and holidays?

Clearly. Both the ruling on the one hand and the permission of the Shluchim to violate Shabbat, and what's more, here we are talking about a rabbinical prohibition in simple terms.

A few questions: A. And that sending the message by the messengers sanctifies it (and not announcing it in the Bible or the message arriving at the destination). B. Is there an explicit example of the permissibility of an act that applies a law that prohibits the act itself? Simply put, it is not like the two coming together that the two results make one hand or the revolving wheel that one is built from the destruction of the other. C. What about the possibility that the Bible will declare that I intend in the next minute to sanctify the month for good, they will send a message on WhatsApp and then immediately the Bible will sanctify it. The chance that the Bible will retract it in such a case is probably zero. Is such a message sufficient as if he had been bitten in the back?

Continuing with J, maybe the very fact of not being notified is a message that was sanctified because otherwise it would have been a weekday and they would have been notified on WhatsApp within a second?

I didn't understand the division within regulations that are deemed null and void. You wrote "when it is clear that the reason no longer exists," but that is true for all regulations that are deemed null and void... So, according to the Rambam, when can a regulation be annulled and when not?

I don't understand how the head of the Sanhedrin will be able in the future to inform the Diaspora about the sanctification of the month via WhatsApp.

Do you think the "Rabbinical Committee for Communications Affairs" would allow him to have a non-kosher phone?

I hope you'll forgive me if I end the discussion here. Things are starting to look alarmingly close to Purim Torah.
As for changing regulations, I referred to the relevant sources, where you can find additional regulations.
The Rosh distinguishes between a situation in which the reason for the regulation is clear and a situation in which we have a good hypothesis regarding it. Incidentally, this is in the Rosh's responsa. The Rosh's commentary on B.M. 2 makes a similar distinction regarding the reason for the decree.

Hello Rabbi Michi. What prevents you from stopping observing the second day of Rosh Hashanah if you believe it is nonsense? I ask because you are someone who is not afraid to follow your truth at the cost of conservatism?

It was a great pity because I heard behind the curtain that if the discussion had continued for just one more message, or even one more letter, our righteous Messiah would have arrived soon and the tiger with the goat would have been bedded down. Unfortunately, the hour was missed and it is a pity for David.

Right now, what is holding me back is the prevailing custom. I am really debating this. There are laws that I think should be changed, but because of their public nature, it is appropriate to do so only when there is a reasonable consensus around the change (like my argument against Rabbi Druckman on conversion). It is true that it is worth discussing whether this question is a public question, but it seems to me that what concerns the calendar and of course also the prayers and blowing of the shofar that are done in public, is a public matter. For now, let's work on this.

Thank you, Rabbi Michi, it turns out that you too have a conservative soul that just needs to be discovered 🙂

A surprising extension from conversion to public because a decision to convert really does affect many others in one way or another for generations. My Purim heart tells me that public character is the pen name for an unreasoned public emotion (except for the famous subterranean sense of smell), and we don't want to stir up hostility until it jumps the shark.

I'm not very familiar with the laws regarding the sanctification of the month, but how does the court announce the sanctification of the month to countries located to the east of it?
After all, when the court sanctifies the month, some of them are already deep into the night, and it is too late to inform them.

It's not just eastward. The announcement doesn't always arrive at the beginning of the relevant date, and the day would be retroactive. Even when they sanctified the month based on sightings, it turned out retroactively that it was Rosh Chodesh.

Interesting. Is there any research reason beyond what is written in the Gemara for the fact that Rosh Hashanah begins on Shabbat and the shofar is not blown? It sounds like code for something else. It makes almost no sense to cancel a mitzvah from the Torah because of such a fear that someone might blow the shofar, D. Amot. And I thought that there was probably some matter of local authority law here, which apparently in Tractates Shabbat and Eruvin were the essence of the Rabbinic Shabbat, and it was probably very serious in its own right – and to illustrate how essential the issue of blowing the shofar is, the Sages demonstratively canceled the blowing of the shofar on Rosh Hashanah – which is a sensation and in the eyes of the masses also a real danger because it cancels the main tool for stirring up Satan – and all this in order to publicize the importance of observing the prohibition against blowing between local authorities. In this way, this practice is very similar to the mitzvah to publicly harvest the omer and ask, as if in defiance: "To harvest?" And they say to him, "Katsor, Katsor, Katsor, Katsor." Has anyone written about this? This is a false assumption. In any case, in our day, when it is possible to shake things up by mixing by the majority of the Minyan and the building of Israel (who miraculously canceled the entire Shabbat tractate by an unconvincing permit that nowadays there is no public permission because 600,000 people do not march on the street, etc.), it is ostensibly expected that the blowing of the shofar should be returned to Rosh Hashanah that falls on Shabbat. And given our data, perhaps *this* is the reason why Rosh Hashanah is celebrated for two days, because if they were to celebrate it for only one day, then when it fell on Shabbat, the blowing of the shofar would not have been celebrated at all that year. And because of the kindness of the mitzvah, they left Rosh Hashanah as two days, even in the other years when it fell on a weekday, on the side of non-plug, and all, as stated, for the reason that we refrained from blowing on Rosh Hashanah that fell on Shabbat. The conclusion - halachah and not in fact: to return to blowing on Rosh Hashanah even when it fell on Shabbat and - to cancel the second Yot. (I wrote all of this in a slang way, as I do not agree with the abolition of Jewish customs according to your method for reasons that I am unable to explain here, and there is no point in doing so. That was not the question. The question I asked is for the benefit of the community, but it will also be useful for those who seek to change the halakha. And regarding WhatsApp in the days of the Messiah: If there is a digital coronavirus that will damage the Internet, then it is not at all certain that all of this technology will remain in the days of the Messiah. And as Einstein predicted about the Third World War. He said that he did not know what it would look like, but the war that would follow it would be fought with stones and sticks.)

See my article on the Sabbath: https://mikyab.net/%D7%9B%D7%AA%D7%91%D7%99%D7%9D/%D7%9E%D7%90%D7%9E%D7%A8%D7%99%D7%9D/%D7%9C%D7%9E%D7%A9%D7%9E%D7%A2%D7%95%D7%AA%D7%94-%D7%A9%D7%9C-%D7%AA%D7%A7%D7%99%D7%A2%D7%AA-%D7%A9%D7%95%D7%A4%D7%A8

It seems far-fetched to me that they set two days. It's also not written anywhere. What I really thought about this year is whether it is possible to say that when the first day falls on Shabbat, the second day's fast is from the Torah and not from the Rabbis. I have a question about what came up in my thoughts on the holiday and I haven't yet put it in writing.

In the margins of my remarks. This is not about canceling a custom. This is a law, not a custom. Law, unlike custom, is a matter for halakhic ruling, meaning what is right and what is wrong. For a custom to be canceled, it has to be nonsense, but with regard to a law, it is enough for us that it is not right in our opinion.