The second day of the month of Rama
The second day of Rosh Hashanah was not customary in the Land of Israel until the Middle Ages, when 300 rabbis from France arrived in the Land of Israel at that time and introduced their custom of observing Rosh Hashanah for two days. Why is the second day of Rosh Hashanah not canceled today? After all, in no other holiday do we observe a second Yom Tov of Galyut in the Land of Israel?
I don’t know the facts you mention. But this is a Rishonim dispute. The RIF writes that even in Israel, one day should be practiced. There is definitely room to cancel this, in my opinion.
Rabbi, do you practice Yom Tov Shani? And if so, what do you think is needed to cancel it (Sanhedrin)?
You are wrong.
The Rif Lahadiya rules that in Eretz Yisrael two days are needed.
The author of the Maor Shem cites our Rabbi Ephraim, a student of the Rif, who returned to Yisrael to be the house of the committee and needed one day. There, in the Be’a’m, it is also explained that the custom of Yisrael until the arrival of the provincial sages was one day. The Ramban writes in the Wars of Shem that this is the custom of the peoples of the lands and should not be taken into account.
Everything depends on the issue of the cancellation of the regulation of not accepting witnesses from the mincha and above by Rabban Yochanan ben Zakkai.
What I wonder to myself is, how do you have the courage to express opinions when you do not have the basic, initial knowledge on the issue.
I did not write my question “ad hominem” but only to the substance of the issue. For the sake of argument, it is appropriate to leave the discussion as it is. Moreover, everyone is entitled to their own opinion, even if the answer does not please you.
Mordechai, some people enjoy being slandered. That's perfectly fine. Just ignore it.
Indeed, this is not the method of the Riv, but rather that of his student, Rabbi Ephraim. Other than that, all my words are in their own language.
Finally, you expressed a strong opinion on a subject that you did not know the basics of.
I wonder if it is serious to act like this,
What does it have to do with ’ad hominem’? Just as in a medical matter a person who is not involved in the details will not have an opinion if he is a serious person, the same is true in halakhic matters.
It is not disrespectful to say I do not know. Rashi also used to do this from time to time.
There is an issue of being wrong about a minor matter and being wrong in judgment. His honor was wrong about a minor matter here, and stating things as they are is not an insult.
The issue of the ’ad hominem’ was raised by Mordechai, not me.
Your previous message (as well as this one) was pure slander. This is because there was not a single relevant detail in it that I did not take into account. There was an exchange between the rabbi and his student, that's all. Why does it matter at all to the merits of the matter? Comparing this to presenting medical expertise without medical knowledge or being wrong about something important raises serious questions about your understanding of logic and your reading comprehension. That is why I judged you on your merits and wrote that you intended to slander. If the truth is that you did not intend to, the alternative is much less flattering to you.
Again, as usual, you have difficulty admitting your failures, and try to mock those who hold you accountable for your mistakes.
Expressing strong positions without being grounded in the issue is a mixture of pride and irresponsibility.
Hello David.
Although Rabbi Michael Avraham suggested ignoring your words, I would still like to address your words because you responded to a question I had directed to the esteemed rabbi. In fact, you used my words to bash the esteemed rabbi.
So know this:
When inappropriate expressions and harsh words are used, even if there may be some good points within the inappropriate words, they are not heard.
That's a rule!
With blessings and a happy holiday.
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