The problem with changing a Minhag is that it is a very difficult process and is usually frowned upon. This is not a questionable item nor does it violate a Jewish Law. I informed these persons that a person my obsolve themselves of certain Minhagim by doing Hatarat Nedarim for a majority but some Minhagim, for example the waiting period between eating Meat and Milk, do not require hatarat nedarim to do this in all cases. This especially if the each spose comes from a different minhag. It is the superficial items like that are changed more often than not. But, what about a change in the Code of Jewish Law that a Jew follows? Can this be done Halachicly and without an issue with Chazal? The answer is.....Of Course! In Fact, Rabbi Yosef Karo even said specifically that it can be done regardless of whether the person has it from the community or from his/her ancestors. In Ovkat Rochel, blatantly misrepresented by this person, says in translation:
"Who is he whose heart conspires to approach forcing congregations who practice according to the Rambam of blessed memory, to go by any one of the early or latter-day Torah authorities?! ...
Is it not a case of a fortiori, that regarding the School of Shammai that the halachah does not go according to them they [the Talmudic Sages] said if [one practices] like the School of Shammai [he may do so, but] according to their leniencies and their stringencies:
The Rambam, is the greatest of all the Torah authorities, and all the communities of the Land of Israel and the Arab-controlled lands and the West [North Africa] practice according to his word, and accepted him upon themselves as their Chief Rabbi.
Whoever practices according to him [the Rambam] with his leniencies and his stringencies, why coerce them to budge from him? And all the more so if also their fathers and their fathers fathers practiced accordingly: for their children are not to turn right or left from the RaMBaM of blessed memory. And even if communities that practice according to the Rosh or other authorities like him became the majority, they cannot coerce the minority of congregations practicing according to the Rambam of blessed memory, to practice like they do. And there is no issue here concerning the prohibition against having two courts in the same city [lo tithgodedu], since every congregation should practice according to its original custom.
(Avkat Rochel, She’elot U’Tshuvot Siman 32.)
Is it not a case of a fortiori, that regarding the School of Shammai that the halachah does not go according to them they [the Talmudic Sages] said if [one practices] like the School of Shammai [he may do so, but] according to their leniencies and their stringencies:
The Rambam, is the greatest of all the Torah authorities, and all the communities of the Land of Israel and the Arab-controlled lands and the West [North Africa] practice according to his word, and accepted him upon themselves as their Chief Rabbi.
Whoever practices according to him [the Rambam] with his leniencies and his stringencies, why coerce them to budge from him? And all the more so if also their fathers and their fathers fathers practiced accordingly: for their children are not to turn right or left from the RaMBaM of blessed memory. And even if communities that practice according to the Rosh or other authorities like him became the majority, they cannot coerce the minority of congregations practicing according to the Rambam of blessed memory, to practice like they do. And there is no issue here concerning the prohibition against having two courts in the same city [lo tithgodedu], since every congregation should practice according to its original custom.
(Avkat Rochel, She’elot U’Tshuvot Siman 32.)
The full text can be found at http://www.hebrewbooks.org/636 I will transcribe the relevant portions when I am able at my home computer but the section is סימן לב
Clearly from the writer of the Shulchan Aruch in Avkat Rochel, Rabbi Yosef Karo says plainly that "WHOEVER PRACTICES, NOT whoever has a family minhag or community minhag, according to the Rambam, may do so and they should not be coerced to do otherwise." He blosters this argument with a valid Qal VaKomer argument by saying "All the Moreso if their fathers and their fathers fathers practiced accordingly:for their children should nto turn to the right or left of the Rambam of blessed memory."
So to say that I dont understand this or the context of what is being said, when the writing on the wall couldn't be any bigger, is just amazing and dumb! I would love to entertain this debate further and will at a later time discuss this matter in detail. There is basis in Jewish Law to allow this and to essentially misrepresent Rabbi Yosef Karo and basically call him a "liar" is unprecendented and not becoming of anyone who practices Orthodox Judaism.
So to say that I dont understand this or the context of what is being said, when the writing on the wall couldn't be any bigger, is just amazing and dumb! I would love to entertain this debate further and will at a later time discuss this matter in detail. There is basis in Jewish Law to allow this and to essentially misrepresent Rabbi Yosef Karo and basically call him a "liar" is unprecendented and not becoming of anyone who practices Orthodox Judaism.
