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The Kli Yakar suggests at some point during parshas korach, that the point of the tzitzis and mezuza exampls were that just as a begged that is completely techeilis should not need an additional string of techeilis, so too since ?? ?? ??? ???? ??????, they do not need moshe to be their spiritual leader. The same idea goes for mezuza. These ideas are very easily expressed through these two mitzvos.
Also, perhaps one should notice that the last thing mentioned in parshas shlach is the mitzvah of tzitzis and techeilis.
i didnt go through all these pots so i dont know if this particular point was addressed, but its quite clear that one has a mitzvah min hatorah to rid chametz from his home even on pesach. there is a discussion in the rishonim as to whether or not the mitzvah of tashbisu is to be in a chametz-free state when chatzos comes, or if it means that when chatzos comes we must now rid ourselves of chametz. however, the rambam who clearly paskens the former understanding, says that if someone does a bedika on pesach because he forgot or was unable to do so before pesach, he makes a bracha on the bedika, whereas after pesach he would not (and yes, he would need to do a bedika after pesach. i cannot recall offhand the particular halachah but its either the second or third perek of hilchos chametz umatzah). the least it would be would be a mitzvah to remove the possibility of being over the issur of bal yeraeh ubal yimatzeh, but truthfully it seems quite clear that a person has a positive mitzvah to remove the chametz from his reshus on pesach as well.
as for gebroks, i enjoy my matzah brye and mtzah balls every pesach, and plan on continuin to do so. i cannot understrand the minhag, it makes absolutely no sense. the shulchan aruch brings lihalachah that a zaken or choleh who cannot chew and swallow the matzah can soak it in water and be mekayem his mitzvas aseh of achilas matzah with said matzah (provided that it doesnt become completely broken up because of the water). there is also the halacha that matzah can never bcome chametz. i cannot grasp the notion that the same matzah that one will eat to fulfill his tora obligation of matzah, will at the same time be suspected of not even being matzah. is there not a more tarti desatri than that? anyways, enough of my rant against gebroks. the reality is, 99% of people who keep it keep it because its their minhag. just like kitniyos. everyone would abandon such a minhag in a heartbeat if they had the ability to, but what can we do, i guess we need a ??? ??? ????? ????? ??????
im kind of learning it now. otherwise i doubt id be of much help to you.
theres a ran (on the Rif) at the beginning of the masecta who wants to explain shittas rashi as follows: there are two way of min hatorah fulfilling ones obligation regarding tashbisu, either through bittul or through bedika/biur. the rashi on the mishna, explains the ran, is referring to one who doensnt do bittul, therefore his bedikas chametz is fulfilling a din d’oraisa. (how the ran says that no bittul was done is based on the fact that the gemara introduces the din that habodek tzarich sh’yivatel in the nmameof r’ yehuda in the name of rav, which makes it a chiddush from the gemara and not from the mishan itself). however the gemara on 4a already assumes that one must do bittul, and so his bedika is d’rabbanan. however the truth is, the halacha that bedika is d’rabannan doesnt mean to say that it isnt min hatorah. what it means is that since one can fulfill his obligation simply through bittul, the obligation to do bedika in spite of that is d’rabannan. so in the case of the rented house, the obligation to do bedika is only d’rabannan because the renter can simply do bittul, but still, chazal obligation someone to do a bedika on this house, the question is now who.
hope this helps. either way, look at the ran inside. it becomes pretty necessary to understand like him throughout the whole first perek
rational frummie, with all due respect, you are misreading the rashi on 4a. Rashis point is not that bal yeiraeh is midrebanan, but that bedikas chametz is. His point is that the Socher (according to the Gra thats who Rashi was concerned for being over on the lav of bal yeraeh) doesnt need to be worried about getting rid of the issur of bal yeraeh because he could simply do that by doing bittul chametz. Tosafos as well does not mean to say that bal yeraeh is only drabbanan. The gemara in pesachim 5b clearly explains that both bal yeraeh and bal yimatzei are assur min hatorah (and the rembam counts them as two seperate issurim). But to say that anyone at all, from a newborn baby to moshe rabbeinu, would suggest that bal yeraeh is an issur drabbanan, is not true and has no basis in any source.
Is there any one reason why people go off the derech? I would imagine not. However, it would seem pretty clear that what most allows for it is our total integration into American/Western society. For centuries Jews did not assimilate in the numbers that they do today, probably because they couldn’t more than any other reason. Jews were kept in ghettos, seperate from the rest of society, and when they werent, they were limited in profession and in title. Let’s not fool ourselves into thinking that if Judaism became more appealing all of a sudden no one would want to go OTD. The last time I checked, the ??? ???? happened not too long after every single person at Har Sinai experienced prophecy. Not to sound too closed minded, but the surest way to prevent assimiliation and this OTD problem (which are one and the same thing) is to make it as difficult as possible to happen, by exposing our children as little as possible to values contrary to our own. By no means am I denying the importance of improving our Jewish society, and of presenting Judaism in its most appropriate form, but by the same token, I do not believe that a most perfect Judaism will prevent the OTD problem in any country in which we have become fully integrated with a society antithetical to ours(see latest NYC mayor elections as the newest example of our involvement in American life).
???? ??????? ?????? ?????? – ??? ??????
our actions affect our thoughts as much as our thought affect our actions.
also, maybe im a little confused, but if students dont know whats really going on in their teachers minds, then does it really matter whats going on in there?October 4, 2013 10:07 am at 10:07 am in reply to: Looking for short and inspiring divrei torah on Parshas Noach #977502
Questions on the Parasha:
1. The Torah tells us at the end of the Parasha what happened to Terach, Avram, and Haran. What about Nachor? We know who he married but then the trail goes cold?
2. After the Mabul, Hashem commands Noach to leave the Teiva. Why would he need a commandment to leave? Wouldn’t it be quite obvious that once the land dries Noach can leave? After all, he sent a raven and multiple doves to check whether the floodwaters had receded?
The second question has two answers brought in the Midrash, and the truth is there is quite a powerful mussar in one of them. Maybe that can be a Dvar Torah.
Sam2, i never said the existence of God cannot be proven. The fact that He created the universe from nothing cannot be proven. Look in the ????? on Yesodei Hatorah in the very beginning (Perek 1;1).
But if you dont like that one, prove to me that Mashiach will come. Its purely belief based, not logical in any way, yet if someone denies his coming, ??? ?? ??? ????? ???.
Surely an ultra-rationalist like you would quickly realize that it is impossible to simultaneously ask what it means to be yeshivish, and label another person as being such.
Also, the Rambam, rationalist as he was, still believed in Divine intervention, which is a purely irrational conclusion. He also believed that the world was created, i.e. has a beginning, even though Aristotle himself could not support such a statement with any logical proof. One cannot be a believing Jew without accepting fundamental tenets which are not based in pure logic. But when you think about it, it is impossible for someone to live his life based on pure logic. For example, the fact that A caused B cannot prove that given another opportunity, A will in fact cause B in the future. Yet no one thinks twice about getting on a plane, or turning the ignition in a car. We live life based on assumptions, or experiential proof, i.e. we assume things to be true because they have shown themselves to be.
Enough of my rant against “rational” Judaism. Be whatever kind of Jew you want to be, as long as it is within the confines of Halachah.
since you say its been a while, ill point you in the right direction. Rambam Hilhos Teshuva Perek 8 Halachah 8. Its clear as day that Olam Haba exists in the now and present, and that Olam Haze will never cease to exist. and if you have a rambam in front of you, notice the Raavad argues. The Rambam understands that Techias Hameisim and th coming of Moshiach are one time historical event that will cause people to finally believe in and serve Hashem. Other than that, everything in this world remains the same. Look in Hiclhos Teshuva Perek 9 Halachah 2 for more detail. I think it would be safe to say that the Rambam would reject any notion of an expiration date on Olam Haze.
WIY – the Rambam’s Shittah is quite clear in Hilchos Teshuva as well as his Hakdomo to Perek Chelek, that Olam Haba is a purely spiritual place that exists in PARALLEL to our current reality. Mashiach is not a supernatural occurrence, and will happen in this world. In fact, the Rambam says quite clearly that Moshiach will die.
The other approach (that of the Ramban and Raavad, and Ramchal, and pretty much anyone who subsribes to Kabbalistic thought) is that Olam Haba is a new, physical reality which will replace our current world, i.e. that Techias Hameisim is the starting point of Olam Haba. At least this is how i understand it.
the opinions being brought here are actually quite amusing. every single person who has ever posted something on this website should be considered a modern orthodox jew, at least by modern orthodoxy’s understanding of modern orthodoxy. if you have the internet, even kosher internet, its because you realize that an adjustment must be made in modern times. you need email, you need to get the news online. thats all modern orthodoxy is. an adjustment to the times when it is necessary, but always within the boundaries of halachah.
for contrast, one may look at the orthodox societies which refuse to embrace the internet in any form, which grow up speaking yiddish in the united states of america, which do not embrace some minimal form of secular education in the most basic of subjects. forgive me, but youre all modern orthodox. oh, and me too.
if i may, i think these girls want a guy who works but are too afraid to say that for fear of not being considered a good candidate for a shidduch. so they say they want a guy who learns and works.March 6, 2011 7:24 am at 7:24 am in reply to: Rather stay single than marry someone who isnt what they envisioned……. #747350
i think the problem here is the system. why do we look for spouses the way we shop for groceries? do you find friends that way too? because i hope no one here has forgotten, your spouse is meant to be your best friend. and no one finds a best friend. no one. you find a friend, and then you build that friendship into something more. so stop looking for mister/miss perfect because there is no such thing. perhaps if we went on a date looking for friendship instead of a trophy wife, we might end up finding something more.
wait, going on yeshiva world would be bad for a shidduch? im so happy im not yeshivish
Why do you ask if it’s bad for shidduchim? Is it good or bad at all should be the question. If it’s good, then perhaps you shouldn’t marry someone not willing to accept you because of such an “abomination” on your shidduch resume. If it’s bad, then it’s bad and it doesn’t matter whether the girl will marry you or not.