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Cultural/, ethical tikun olam = mainstay of reform judaism.
They won’t like you very much though, you’ll be too frum for them.
You’ve never dealt with the shailoh of how we can hurt ourselves if everything is min hashomayim?.
Take a look at rav avigdor miller’s hashkofa seforim, chovos halevavos shaar habitachon, and rav chaim friedlander (who presents the issues very systematically). The upshot is that for instance, playing in traffic on ocean parkway is a sin, so the person is punished for that sin by having the damage dealt ro him.
If someone attempts to poison someone else …here it gets complicated. No one can hurt you without it being a gezerah, ain odom nokev etzbo, etc. Yet a murderer is punished, even though no one can die without it being decreed on rosh Hashanah. The answer is that Hashem considers it as if you did it, because of your intention or negligence. This is how teshuva undoes the sin – it takes your portion, meaning your intention or negligence, out of the picture, and all that remains is the maysoh shomayim in the effect.
How a baal bechirah can affect you is discussed a lot by rav chaim friedlander. He says that his bechirah can bring you into a din torah in shomayim where they’re dan you in a stricter way than normal; he’s meorer dinim on that person by trying to hurt him.
Hence, poisoning the water can only affect others if it was decreed so , especially when it’s a rabim and not an individual. The poisoning would have happened without you, but you are held accountable for the ill intent.
When it comes to what the neviei sheker postulate… they’re not authoritative in deciding what’s a peshia/negligence. They’re political hacks who have no idea how the world works.
Ujm, many poskim (actually, I’ve yet to hear an opposing view) allow driving back or getting a ride from the hospital (preferably through a goy) because staying overnight at a hospital is dangerous, as there is a very high concentration of germs and risk of unusual infections, such as super bugs.
Who told you that the world is fragile? You’ve just devoured the claims of the climatologists – the same ones who predicted Armageddon when i was a kid, who said that by now there wouldn’t be coastal civilizations, etc.
Hashem runs the world through teva, but it is not our physical actions that change the world in teva – according to teva statistics in the 80s, the world’s population should not have anything to eat…but ma asah Hkb”h? He made more food available. The answer then wasn’t to, chas veshalom, listen to the statisticians and have less children.
We don’t have bechira to affect anyone else, let alone the world itself. That would undermine hashgocha. Perhaps wastefulness is an act of ingratitude, which itself might cause less bracha in the world as punishment for that sin, but the final outcome is totally bidei shomayim.
The fact that Hashem running the world and that our bechira doesn’t have independent consequences is “ridiculous” to you, only shows how much little you and almost everyone else here have been exposed to basic jewish hashkofa. I’m not saying any big chidushim here.
Reb E – i know that’s your intention, but by mechamer we are achrai on the totza’ah, that melacha shouldn’t be done by the animals, because we’re commanded on shvisas behemos. We don’t have a proof from there that akimas sefasayim is a maysoh.
Reb E, i think that’s because we’re mitzuveh on shvisas behemos. We don’t hold of shvisas keilim.
In my bochur days, one shabbos a fellow in the dorm left an iron on over shabbos. It was a potential sakanah, and we had no one to ask. We went to a fire department closeby to ask if they would do it, and to tell us if it was in fact dangerous – they laughed us off….so we decided among ourselves to make it a quadruple derabonon. One, unplugging electric appliances is derabonon according to most. Two, it’s melacha sheaina tzricha legufah. Three, we did it with a shinui…and the funniest addition was that we did it “shnayim she’asu” by having one guy put his toe on one side of the plug, and another put his toe on the opposite side, pulling it out together.
Rav Belsky chuckled at our bochurishe “ingenuity”, and said we did fine.
Cool shailoh with speaking to electronics. Do we say “akimas sefasayim” is a maysoh? Especially when it’s the derech to work the machine that way
That’s a misquote. It doesn’t say teshuva isn’t accepted. It says “ain maspikin beyado laasos teshuva”, shomayim doesn’t let him do teshuva. But if he really wants to, “ain dovor omed bifnei hateshuvah”, and he can do teshuva on the echteh ve’ashuv itself.
Rav ziemba’s view has been contested, but many others discouraged it. I don’t know about the two rebbehs you cited. Aby sources on it?
Reb E, a choleh has a heter, as above. Requiring CPAP would have that status (not saying you are a choleh for everything, just for that)
Gadol, if we aspire to be like a feminist who denies the torah… that’s not a madrega, that’s the opposite direction. And if that’s who you’re “aspiring” towards… where are you now and where are you headed?
Ish kefi mehalelo…a man according to his praise. From what a person praises, we see what they’re machshiv.
Yserb – I’m on the fence about gun laws; I don’t know what gave you the impression that I’m pro gun.
Mentsch, I’m referring to an organized reaction. By purim, the reaction was not to form an army and fight, it was to daven and do teshuva – and it worked.
Chanukah, when protecting Torah, our job is to fight first.
Putting up some sort of self defense when attacked directly is a different story. No need to lay down and be killed unless we’re talking about kidush Hashem.
The warsaw uprising was discouraged by gedolim because it caused more harm, ending in the deaths of everyone instead of there being some survivors, for instance.
Israel doesn’t constitute “we”. They put us in a mess where many of us live in an area of danger.
Rebbe akiva didn’t carry arms with him, neither did rabban yochanan ben zakai. As you said, rebbe akiva thought bar kochva was moshiach, in which case we’re supposed to fight.
Yaakov met eisav not in times of galus, but was machniah himself anyway to avoid fighting. He preferred the jewish approach of bribery and flattery; something haughty zionists are repulsed by.
The chashmonaim fought to preserve Torah. Ever wonder why the jews didn’t fight during purim until given permission? It’s because in galus we don’t fight goyim if there’s a gezerah against us physically.
I love how some people can lump a tzadekes of a rebbetzin who due to being raised among gedolim picked up quite a bit of knowledge, with a feminist conservative “rabbit” who denies torah misinai and flouts halacha.
Actually, I don’t love it. Sheker sonaysi ve’esaeivah.
Yserb, you’re severely misinformed. Sefardim did not use electricity on shabbos, especially not the ben ish chai. Some of their poskim misunderstood how electricity works (as did some of ashkenazi gedolim) and permitted it on yom tov because of aish m’aish, which the aruch hashulchan had suggested.
Rav moshe allowed a hearing aid to be worn on shabbos because it isn’t noticeably zilzul shabbos, which he held was a problem. He held that the other issurim involved weren’t clear, and that while they’re enough to asser in general, for a choleh we can be lenient.
Why are you asking from cheit ha’egel? Klal yisroel left mitzrayim armed, chamushim, according to rashi.
The way a jew behaves in galus is very different from how klal yisroel was structured in the midbar and eretz yisroel.
The tanaim and amoraim were not armed. Neither were the rishonim or achronim.
Is she “marbitz torah” when she says that women count in a minyan?
It’s not my pshat, it’s just shulchan aruch. Amira leakum is mutar when it’s a derabonon for a mitzvah, including necessities of shabbos like having the air conditioner on, or turning off lights to be able to sleep.
Amira leakum is mutar for deraysos for a choleh, even if not in life danger.
Owning something very dangerous is problematic in halacha. That includes biting dogs, and other mazikim. Gun owners all too often are shot by their own weapons; kids get to them, etc.
A good argument can be made to forbid gun ownership. Permitting it also has a strong basis.
Either way it’s not the way of klal yisroel.
A prutah is half of a piece of barley’s amount of silver
There definitely were frum slave owners. I’ve seen gittin that they wrote when slavery became illegal.
Double derabonons, called shvus dshvus, like asking a goy to do a derabonon, is mutar in most cases for a mitzvah.
Chas veshalom to say that all derabonons are mutar for mitzvos. They’re not. One can never be mechalel shabbos derabonon, not for mitzvos, not for loss of money, not for anything short of pikuach nefesh.
Yabia, I’m pretty sure kavanah isn’t required when saying pesukim with Hashem’s name. I will imyh look into it.
Ubiq – the discussion here was to interrupt set times that yeahivos learn to honor soldiers. That’s bitul Torah of tinokos shel beis rabban, which we do not do even to build the beis hamikdash.
The general rule is that we do not interrupt learning unless it is for a mitzvah that cannot be done by someone else
But if there’s a mitzvah that can be done by someone else (someone asks for a ride), then we don’t.Many achronim say that when it’s bitul Torah derabim, that is, interrupting learning of many people, we don’t interrupt at all.
The above comments regarding the supposed importance of non-learning activities are irrelevant, and are only indicative of how necessary it is TO learn, so one does not misrepresent halacha in the way the posters here are. It’s ignorance, as these halachos are not hard to find. Perhaps if these posters ever had the geshmak of learning a ketzos or a reb chaim(not hearing about it in a digestible shiur, actually going through it yourself) they wouldn’t talk about learning that way.
Anon – we’re talking about taking time off of a seder.
Chug – show hakaras hatov by greeting soldiers when you see them(or police, who also put themselves at risk for our well being). Most of the time when i pass by a police officer, or when i see army soldiers (happened a few times) i give them a “thank you”
It doesn’t mean we need to be mevatel torah. We’re not even mevatel torah in chedorim for building the beis hamikdash.
Yabia – referencing Hashem isn’t always in the context of shiros and praises. Many times it’s a statement, like saying “Hashem runs the world”. Also, when saying zemiros, many don’t say any of Hashem’s names because al pi halacha you have to have kavanah when you say it.
Was this teshuva trying to justify what chilonim do in Israel, where elokim just is used instead of “God”? Sounds like it was. It doesn’t hold water.
Let’s close the yeshivos for Martin Luther King day, father’s day, mothers day, black history month… Let’s just close them altogether…
Halevi, it’s been discussed here before. It’s the highest madrega rhat an aino yehudi can hope for, as they keep mitzvos. It’s also a klalah representing ratzon Hashem for certain people who are uncontrollable and violent otherwise.
The “in your face” flag waving is far more incendiary, obviously, but arabs do not really know the difference between a 10th generation yerushalmi who couldn’t care less if the arabs ran eretz yisroel, and a zionist who believes that ben gurion is the Messiah.
Ujm, walking around arabs with yarnulkes on can incite violence too.. But only because the Zionists convinced them that they represent all jews, so a recognizable Jew is automatically a zionist, and thus their enemy.
Besalel – “yisroel is a sheep among 70 wolves”
A smart sheep bows to the wolves, and doesn’t die for pride.
We died a lot less when we behaved that way. Millions less.
Huju – truly immoral; very stupid to quote halacha sources regarding a question of monetary law. How sad that issues of morality are…decided by… Hashem… disgusting, truly so.
Yes this was a troll thread, but it was also an interesting question. The point of the trolling is to trigger copy/paste goyishe responses like yours.
I guess when Avrohom owned (literally, owned) Eliezer, it was stupid, immoral, and disgusting. No?
Turns out a simple google search reveals that slaveowners received compensation for their loss of property after all..around 300 for each (which was a lot back then, obviously)
It could also be argued that the slaves lost all resale value once slavery was ended, since they couldn’t be sold anymore. The government has no chiyuv to allow the sale of a given item. The government then, was only mafsid them the value of the work they would have performed for the master, which is a grama….lechora.
There’s a machlokes if goyim can have a kinyan in other goyim as avadim; the government would have a “kim li” on those shitos, to retain their status as muchzak. You can’t be motzi mamon from them to the descendants of slave owners. Also, the slave owners didn’t expect reasonably to be reimbursed, so they were mochel even on the tzad that they’re entitled to it.
As was pointed out, melech poretz geder applies here – the government can take what it wants, when it wants, and doesn’t even have to reimburse you (according to manu shitos)
The government can and does make the sale of given products illegal; certain firearms, drugs, bombs, etc..zachin vos zennen a sach besser vi yenom…
I’m a litvak, I’ve learned about keser a little.. No need for a bochur to know how sefiros are counted
AAQ, it’s not outside my kevutzah; chabad are the only Jews who think there’s value in getting random frei people to put tefilin on once, and that this brings the geulah.
We’re not talking about chelek eloka mimaal – that’s a concept that’s discussed everywhere in any machshava sefer that’s after kabalas ha’ari.
Nice try. A piece of godliness placed in a Jewis not the same as saying that specifically a rebbe is the essence of god. Actually, the tanya says there משיח’ שהם בחי’ עקביים ממש לגבי המוח והראש וכן בכל דור ודור יש ראשי אלפי ישראל שנשמותיהם הם בחי’ ראש ומוח לגבי נשמות (that may not have pasted well), that EVERY jew has the chelek eloka, from the avos down to the amhaaratzim; he explains how every part of klal yisroel is compared to higher and lower parts of the body.
The exact opposite of the lubavitcher rebbe’s claim that a tzadik has a special godliness when compared to someone else.
Neither says that you can daven at the graves of a tzadik because a tzadik is the essence of god wrapped in a body.
It says kgon daniel, which means it will be someone analogous to him. That gemara is also not brought in ANY of the rishonim’s descriptions of moshiach, including the ramban maamar al hageulah
Nom – no, please enlighten us where in any hebrew book, even from someone off like the meor aynayim, is there a statement that a tzadik is the essence of god wrapped in a body.
It’s not in tanya. It’s not in the nefesh hachaim.
You can clearly find it in the notes from the council of nicea.
Ts, when referencing rav Shraga feivel i was not speaking to you, but rather to nomesorah’s claim that the lubavitcher rebbe swooped in to save everyone in the yeshiva world.
Torah vodaas had 2 roshei yeshiva who were chabad affiliated; rav Quinn, and rav kahaneh. Rav Quinn distanced himself from the last lubavitcher rebbe when he took over. He kept chabad minhagim, but did not approve of him.
Rav pam originally said that rav shach’s vocal opposition was for bnei eretz yisroel and that we shouldn’t mix in. Rav pam was extremely against machlokes, as is known. Towards the end of his life, when deviances became more known, he distanced himself too.
Re, going to farbrengins; he drew people from all sorts of backgrounds, including those of which who were opposed to him. Lots of people were inspired by him and he didn’t go around saying the kinds of things that are being discussed here – had he done so, he not only would not have attracted outsiders, but would have lost most of his constituents as well.
There were and are many geniuses who are adept at learning and have photographic memories; they’re not all gedolei torah.