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Even though Islam is not a form of idolatry it is an Emuna Zara and one who follows them is an Apikores, a real one. Getting up in front of a religious group to say their religious chant is an obvious admission to their religion. All the famous arguments of Mechazek yedei Kofrim, and all that, apply here.
How weird it is, that those who easilly yell, Cuffrim, at many occasions will stick up for actual Kfira.
If you bend your wings far enough the right wing will reach the left wing. “We don’t Pasken that way”, “A Gadol can make a mistake”, “Technically it’s not Avoda Zara”, “I don’t like that Shita”…
By the way, if you want to undersatnd the Ran a little better, notice the line right before Hameshuga. He is referring to Christian saints. He equates the two concepts. Both aren’t believed to be a dieties, but there is a practices reverence that is god-like.
Pasken or not, the Ran is the Ran. If you ever learned Nedarim you have an insight into the depth of the Ran’s learning. To just dismiss his words, calling it Shver, is unthinkable.
Gadol Machlokes Shemagi’a Ad Kisei Hakavod.
Hang on there.
Do you kiss the Gemara before loading another page, before shutting the browser app or when shutting the power?
The little, that reminds me of a Yeshiva that keeps sendig letters asking for Chanuka Gelt, Mishloach Manos and Ma’os Chitim.
A great Gemara that is actually pertinent to this discussion is Eiruvin 64, the Memra of Rav Acha Bar Chanina.
I’ll have to check that when I get around to it. All I remember now is that a lightning rod is not Darkei Emori.
Thanks a lot, Sam4321.
The Maharal in Be’er Hagola deals with that Gemara in a different way. He says that although it would be theoretically be appropriate, every person, as long as he is alive, has the potential to become a Talmud Chacham.
Sam2, where is that Tosafos, in the Sugya of Darkei Emori in Shabbos?
It’s interesting that he made no discussion of it. It was enough that that’s what was done.
I think the Roite Bindel has been attached my many Rabbonim.
When we say that a Mitzva is Mesugal for something that is very different from a Segula in the more widely used form. While not every Mitzva has a benefit on this world, many Mitzvos have by products that benefit us on this world. The by product does not necessarily make it a ‘better’ Mitzva.
There is a Machlokes Tana’im if you may prepare for a Bris on Shabbos those things that could have been prepared beforehand. Rebbi Eliezer hold that you may and the Chachamim argue. Naturally, we Pasken like the Chachamim andwe may not prepare on Shabbos. In Rebbi Eliezer’s town they Pasken like him, as is often the case. The Gemara says that in that town, in Zechus of their extra effort in Mila they died in their time, they lived long.
Obviously, that was not meant to say that those people are more right. If people in other villages would prepare for the Mila on Shabbos they would be punished. However, diligence in Mila has it’s benefits and they gained from the fact that they happened to have to follow Rebbi Eliezer’s rule.
It is silly to match Mitzvos and to trumpet a certain Mitzva as the main one. Tzeddaka is great and has it’s own by product. It also doubles as a very popular Mitzva that even non-Jews appriciate. By their yardstick it is definitely the only important Mitzva. Make sure to use our yardstick, in which one Mitzva doesn’t outpace another.
Nobody is forcing you to give. You are trying to be Mevatel the Inyan, and addressing that point is no twist.
How often do you actually give your poor neighbor the equivalent amount of money? Do you only use him out for your argument not to give? This year, perhaps you should Taake give your neighbor something — Amiraso Ligevo’a…
Yes, Tzeddaka is Tzeddaka and Teffilin is Teffilin. The point here is not that you gave, it is what you gave it to. Forget about the fact that you gave money. The idea is to be Marbe K’vod Hatana.
If someone donated a Shaar for the Beis Hamikdash, was that Tzeddaka? What if he had a neighbor that could use the money? Tzeddaka means to give to the poor and it is a great Mitzva. It was not meant to supplant all other Mitzvos, though. If you are Osek in Hashovas Aveida you are Pattur from Tzeddaka. Giving to Hekdesh is it’s own Mitzva, albeit not Tzeddaka. Not every Mitzva done with money is Tzeddaka.
When you give for a cause other than Tzeddaka, the merit lies in what you are accomplishing. You are building or supporting Torah, Meor Beis Medrash, Reishis Hagez or Simchas Rashbi. Nno one is forcing you what to choose, but one doesn’t cancel the other.
apashuta, did Reb Moshe hold like you when he agreed to the specialty of Tzeddakas Reb Meir Baal Haness? Do you really think a Tzaddik has no say when someone does something Lechvodo?
Next major problem is the Minhag of egg on Pesach. The Poskim aren’t sure exactly what it’s for. Pashut! Easter eggs.
Sam2, do you have a hebrewbooks link to go with that?
Simcha, that is simply not true. Just because your western attitude causes you to dislike something you can’t call it Assur. Up until our material minded time nobody made excuses for the Segulos mentioned in Chazal and later Sefarim, some of which are far from reminders of Mussar (think about the great lesson of half a chicken on your head — perhaps gravity).
As for this Minhag, the source is unknown. It seems to be a Mesora in Eretz Yisroel for some time. Other than the prescribed amount there is nothing mysterious about it. You add to the Simcha that is Lekovod the great Tanna and he intervenes on your behalf. The number 18 might be K’neged the 18th of Iyar, which is the day of Lag Ba’omer. The Maharal attributes significance to that day being the 18th.
PBA, many people have a Mesora older than the MB. Even the Chafetz Chayim did some things different than what he wrote, due to his Mesora.
Er Um. I thank Hashem I was not born when he was.
In the good old days a Tzaddik was Tzaddik, a Rasha was a Rasha, a Seuda was a Seuda, a king was a king, a plague was a plague, a G’vir was a G’vir, a pauper was a pauper, the sun was a sun (not just a star or planet), a snow was a snow, a hot day was a hot day, and a scary trip was actually a scary trip. Now everything is nuanced.
What we can be Medayek is that in order to use the Siman as a Raaya to the divinity of the day, we’ll have to assume that the day came before the Siman. That only works if the ones setting the date were Amei Ha’aretz and didn’t know the Tur.
Perhaps the Ayin stands for Am Ha’aretz.
And that explanation works very well for most wars in Tanach, as well.
Actually, in Al Hageula V’al Hatmura he doesn’t deny the Nissim.
By the way, there’s a lot more to a war than pow pow.
What’s wrong with being Makkir a Ness? Even Achav was saved with Nissim.
I actually like the Abravanel’s explanation very much. We are talking about a time of which we understand very little. In Gemara, we find references to different Kaisers that turn out to be local representatives of the emperor.
Why do you think being from Anshei K’neses Hagedola means that he was around by the first Bayis.
As to Chazal being interested in dates, it is one thing to say that where they left it out, but quiet another to dismiss whole Sugyos discussing it in detail.
Keep in mind that clues can only hint, they aren’t hard fact. Chazal give us dates straight out. We can try to reconcile what we find, but it’s actually silly to dismiss the words of Chazal because of clues and pointers.
Verdict: Refer to him as Reb, don’t curse or mock him personally, and don’t read it.
It’s definitely a Chillul Hashem when Yidden are attacked. That’s when the nations say, Ayei Hashem Elokeichem.
The Gemara uses Eliezer and Yonason as an example of what a Nichush is. Tosafos asks the obvious question, so how could they do it?
Tosafos answers that in both of those cases it had logic to it as well. The Maharal answers that it was for a Mitzva and was therefore Muttar.
The extra dates are because of records of different kings of Persia. They have more than we do. The Abravanel explains that there were more kings there but not necessarily were they kings of the trans-Persia.
From the cases I know of the answer is simple. The girl is more likely to listen to her parents, who are the cause of most young divorces.
When something is not black and white it is gray, correct?
I’d rather not spiral into that. Suffice it to say that it was about a book that was banned.
OK. Now that I read the PDF, I must say that those Avoda Zara callers really sound silly. Some people just keep their fingers on the Avoda Zara trigger waiting for a chance to pull.
He asks what the matriarchs did, if they used Segulos. Well, as it turns out, they did! Rishonim explain that the function of the Duda’im, the flowers that Reuven picked was a Segula for children. Does a fox tooth, mentioned in the Gemara in Shabos, make so much more sense than a rabbit’s foot? How about sitting in water with a chicken on your head? How about tying the father’s right shoe lace on the child’s left hand, and the warning not to tie the left lace on the right hand?
Rabbeinu Bachya has a lengthy piece on stone healing, and the Rashba was Mattir using non-physical remedies. He didn’t discern between natural and unnatural healing.
According to the simple reading of the Rambam in the Moreh, Karbanos are the invention of Ovdei Avoda Zara, and since we were used to it it was channeled into a form of Avodas Hashem. You could probably rewrite that whole article about Karbanos. Did you ever research temples?
I’m sorry, I must ask you for a sign of where you saw that.
The Maharal complained about him, bitterly. Yet, he referred to him as Reb Azaria. In today’s setting he would hardly be noticed and anyone trying to refute him would be mocked.
In his Sefer he brings many sources to give a different account of history than that of Chazal. He explained that as long as you don’t argue in Halacha you are fine. Sounds familiar. He went a bit further than that, too.
It is said that the Beis Yosef wanted to put him or the Sefer in Cherem but it never worked out.
The Emunas Chachamim, Reb Aviad Sar Shalom, referred to him as Hu Edom Ushmo Edom, but the Yaavetz said Al Teta’ev Es Ho’adomi. This sounds like what Reb Chaim Kanievsky said about some people today, that although we believe they are wrong, they can’t be called Apikursim.
It’s the Issur of Lo Tinassun. But, like all other issues it has its gray areas, too.
The main reason people abhor Segulos is because they cannot fathom the idea of non physical intervention. The Rishonim who had no problem with the latter have no problem with Segulos, just like Chazal. We are not holier than the Rishonim, we are just more physical oriented.
Always, you bring up such an interesting and fascinating topic!
Well, if it’s a driveway then it is closed on three sides. That is a Reshus Hayachid Mide’oraysa. It is a Mavoy, and Miderabanan it needs a Tikkun. Although a Lechi should be enough, the Poskim require a Tzuras Hapesach.
The Sefer Chasidim writes that when you understand the reason it is not Nichush. In our case we aren’t doing it as a superstition at all. Whoever does it knows or thinks that it is for a reason.
The Chida’s main point is that in order to render an act a Derech Emori you have to be sure it is baseless. The most you can say is that you didn’t it in eearly sefarim and the key looks like a cross.
As to Chukas Hagoyim, the Issur is to follow them and their culture. That is not what we arte doing. If people did it once to follow their custom then they would have been Over the Lav. We don’t know how it went over — granted that it did — and we definitely aren’t following a Goyishe custom.
To those telling Sam about all the previous Rebbes:
There is no reason to assume they were familiar with Christian customs.
Sam,
Darkei Emorei shouldn’t be a problem, since it is not done as a superstition. As long as people think the reason is a Zecher to the Maftei’ach Parnasa or to the Ness of the Noda Biyehuda or a Minhag Avoseinu from Pas Palter (first time I heared of that one — haven’t seen it, but it’s cute and charming), it isn’t Darkei Emori. Besides, the Chida writes that we don’t add anything to that category.
Chukos Hagoyim is even less of an issue. There is no Chiyuv to learn the history of every culture. The Issur is to follow their custom. We are following only our own custom, which is not an exact copy of theirs, anyhow.
Given the above, and the merits of following a Minhag Yisroel, I joined the rest of this large chunk of Klal Yisroel in making a Schlissel Challa, and enjoyed discussing the reasons for it. And now, thanks to HolyMoe, I have another one to say over.
S is Smiled, as in STM Smiling To Myself when it’s not an actual LOL.
Did you speak to the Shliach? Perhaps he checked out the Eiruv on hos own, or he has his own Eiruv there.
What do you mean by ‘outside’? You say it was a Reshus Hayachis.
The tables have a problem of Gediim Bok’im Tachtav. I thought the Tal is only mentioned LeIssur. Where is it mentioned as a Hetter?
Oomis,
The missing piece of the puzzle is that the Chiyuv to die is not directly connected to the punishment. According to the Rambam, if the person succumbs to fear and transgresses the Aveira he is considered an Oness and doesn’t get punished. Nevertheless, he was supposed to get killed rather than transgress.
The Halacha is that in these Aveiros, the branches of the Aveira are included in the Chiyuv.
Another thing is that you are mixing the concept of Oness and Mefuta in the case of a Naara Tehora with Nida, who’s marrital status doesn’t play a role.
What about to New York?
From the beginning to the end.
This event is not either the idea of a Gadol Batorah. This is actually an example of what I was describing. Whoever thought this up also thought up ways to make it become popular. One way is to make it a public Teffilas Hashla affair, and the main way was to get famous Rabbonim to appear and even to back it.
When they come in front of a Rav with a paper to sign, his signature is an approval of the message rather than a proclamation that you wanted to write the same thing. I hope the Rabbonim of tommorow will realize this.
I tried to T to G what you meant, then I S.
It’s not like it didn’t stir up trouble in his day, you know.