This post covers questions and answers for the following topics:
anything pre-seder (e.g. search for chameitz)
Kadeish (please include all general wine/cups questions here to make it easier to organize, but any that are specific to particular cups should go in their sections)
Urchatz
Karpas
Yac...
This post covers questions and answers for the following topics:
Magid (all parts)
Each answer here should cover one question and its answer(s), following this template. There is no need to cover all answers in your work; choose the subset of content that you think works best for this projec...
This post covers questions and answers for the following topics:
Rachtzah
Motzi
Matzah
Maror
Koreich
Shulchan Orechdisc
Each answer here should cover one question and its answer(s), following this template. There is no need to cover all answers in your work; choose the subset of content that...
This post covers questions and answers for the following topics:
Tzafun
Bareich
Hallel
Nirtzah
Each answer here should cover one question and its answer(s), following this template. There is no need to cover all answers in your work; choose the subset of content that you think works best for...
Hi all. The calls for submissions are up (and Meta-Man has already announced them). Please note that we're aiming for March 18 for content. While we can push the ever-gracious Jin later, it'd be nice to not be doing this at the last minute, with everybody printing things out the morning of the first seder etc. Please help.
@HodofHod Indeed! Remedy that, but you can also help by picking a question that you think would be good in the haggadah supplement and working it up as one. :-)
I have a seriously shtark and also academic answer to a heretofore unasked question, which happens to be one of my annual staples. Should I post it? Or is it better to search and recommend (and format) other posts?
@SethJ contributions of new questions (with answers) are certainly worthwhile; it's the bread and butter of this site. So if you think the question will be a good candidate for the supplement, please do ask and plan to do it up for the project!
Always lovely when you're researching something Jewish and you stumble on a site "proving" Blood Libels/Elders of Zion/Pick-Your-Favorite-Jewish-Libel.
@SethJ Ask! Ask! Ask! Ask other questions that you've heard too. Even things that seem old to you won't to others, and you never know what other answers you'll find. Asking a question on Mi Yodeya doesn't mean you are looking for info (but do make sure to phrase your questions as if you were!).
@DhoweedYaAgov You read the article. There are two main non-kabbalistic schools of thought regarding washing in the morning. Rosh/Rambam view it as prep for tefillo, while Rashba (responsum 194) says:
שאלה: למה תקנו ברכת ענט"י =על נטילת ידים= בשחרית? שברכה זו לא נתקנה, אלא על הפת בשעת סעודה?
תשובה: איברא, כך נהגו בכל מקום, לברך בשחרית ענט"י =על נטילת ידים=, ומקפידים בה, בכל תנאי הנטילה בשעת סעודה. ואני לא מצאתי בשום מקום, דבר ברור, שיצטרך אדם ליטול ידיו שחרית. דאי משום: שבתא, ובת מלך; די ברחיצה. ואי משום תפלה וק"ש =וקריאת שמע=, די: או ברחיצה, או בנקיון עפר וצרורות. וכדאמר: מידי ארחץ במים, כתיב? בנקיון; כתיב, בכל דבר דמנקי. וגם בברכות, רב לייט אמאן דמהדר אמיא, בעדן צלותא. אלא שיש לי קצת דמדומי ראיה, לחיוב הנטילה בכלי בשחר, ממה דאמר פרק כל הבשר. אמר רב: נוטל אדם ידיו שחרית, ומתנה עליהם כל…
The March/April 2010 issue of Biblical Archaeology Review had an article By O. Goldwasser on the creation and evolution of the Hebrew alphabet.
He writes that the earliest (around 1600 BCE) aleph-betic writings were found in the Sinai mines alongside Hieroglyphic writings. Evidently it started...
@DhoweedYaAgov Yes. So? That doesn't mean everyone else is nonsense. It just means that there are different opinions. You said every other opinion was kabbalistic nonsense.
@DhoweedYaAgov But the Rambam says not to unless you make a hefseq
ד,ד תפילין של ראש, אינה מעכבת של יד, ושל יד, אינה מעכבת של ראש--מפני שהן שתי מצוות, זו לעצמה וזו לעצמה. וכיצד מברך עליהן--על של ראש, מברך אשר קידשנו במצוותיו וציוונו על מצות תפילין; ועל של יד, מברך אשר קידשנו במצוותיו וציוונו להניח תפילין.
ד,ה במה דברים אמורים, בשהניח אחת מהן; אבל אם הניח שתיהן--מברך ברכה אחת, להניח תפילין, וקושר של יד תחילה, ואחר כך מניח של ראש. וכשהוא חולץ, חולץ של ראש תחילה, ואחר כך חולץ של יד.
@DhoweedYaAgov You should check your tefillin parshiyos. Many ashkenazim have the fourth parsha written as a sethuma whereas the rambam requires it to be a pethuha.
@DhoweedYaAgov אין מתנסך לעבודה זרה, אלא יין שראוי להיקרב על גבי המזבח; ומפני זה כשגזרו על סתם יינם וגזרו על כל יין שייגע בו הגוי שיהיה אסור בהניה, לא גזרו אלא על היין שראוי להתנסך. לפיכך יין מבושל של ישראל שנגע בו הגוי--אינו אסור, ומותר לשתותו עם הגוי בכוס אחד; אבל יין מזוג, ויין שהתחיל להחמיץ ואפשר שיישתה--אם נגע בו, נאסר.
I think you should make sure to check things before asserting Rishonim made things up, certainly before you decide to disregard a practice you have grown up with.
@DhoweedYaAgov I have not. I have heard only good things about him though.
but he is not liked in the syrian community in flatbush
they "kicked" him out or he left himself, the main thing is they called him a min/apikorus for no reason
in my yshiva there is a syrian hHachom who has a shul in that area, and i wanted to find out info bout mori faur, the guy gave me a blank look like he didnt know who i was talking bout
i approached him one more time later in the day and he said there is a bochur who had his uncle learn by mori faur you should ask him instead of me
The rabbis forbade Jews to have commerce or to drink wine that was handled by a gentile. However, wine was an important factor in the economic and social life of France. Therefore, great efforts were made by the French rabbis to demonstrate that this injunction did not apply to their particular situation. They emphasized that this injunction was valid only in a place where wine was used for "idolatrous services." Although wine was used in the Mass, in which the Blood of Jesus was transubstantiation into wine, in
@DhoweedYaAgov Ok. That doesn't say Tosfot made up mevushal.
If you learn the sugya, you'll find a number of kullot in the French Ashkenazi Rishonim, usually pertaining to hamshacha, that is, when the smashed grape juice is considered wine to make it susceptible to being touched by a non-jew.
Additionally, some Ashkenazim were lenient on deriving benefit from wine touched by a non-Jew, even without drinking it. This is related to two different reasons given in the Talmud Bavli for the enactment: worries about AZ usage, and lest we come to intermarry. Some Ashkenazim, not viewing Christianity as AZ, thought to not make the wine as forbidden because it was only the intermarriage concern that was relevant.
This is method of analysis was applied to alleviate many personal situations. For instance, Jewish law forbids a close relative of deceased to eat meat or drink wine before the burial. 68 Nonetheless R. Tam did not abstain from eating meat and drinking wine when his sister died. He argued that since he did not have to to take part in her burial he was exempt from the aforementioned restrictions: 69 When the sister of R, Tam died, he was informed [about the matter] in another city where he was. Nonetheless he ate meat and drank wine. He justified his behavior on the
If you say "Jewish Law says X generally and Rabbeinu Tam applied the reasoning in certain situations to get other conclusions" then he doesn't sound so bad.
mori faur says its a method which was invented by the tosofot school which goes along the lines of the gemoroh says this but if we do it a bit different we can go around the law
it is not so clear right, but having a proper school of thought helps you get the fuzzyness out. also having a faulty text of a gemoroh is also a problem
like i said i am not there when the goyim cook and bake and w/e else they do with the food in the kitchen. its in williamsburg, they bring the food already prepared here to boro park to the hall, and i take over the mashgiach part
Where Rambam got an 800 year old original copy of the Talmud is beyond me, considering parts of what we call bavli were added in by geonim, as noted in various rishonim.
@DoubleAA thing is, there are ppl here who dont eat any meat and there is one guy who did full hishtahHawoyoh in the shul. both are not really there in the head. so when i say i do hishtahHawoyoh and kidoh and now im going to say i dont eat meat, the people will really thing im a mesugana.
but i dont care if they do, i may as well be a meshugana to them it doesnt bother me for they are doing wrong. but i hate going through the entire process of saying why im going all rambam and mesoroh this and mesoroh that
@DhoweedYaAgov What, the fact that most people do one thing is irrelevant?
I know what the yahudim in bovel pronounce it as and I know what that small group of teimonim do, however it is not plausible for one group of teimon be right compared to all of teimon who prnounce it as a j. — DhoweedYaAgovyesterday
teimonim actually have a mesorah which has things in it that no other mesorah has and im pretty sure that changing loshon hagodosh is somethign they wouldnt do
Stam a question. What does a (purely rationalistic) Rambam following person do when he reads the Rambam trying to explain Torah according to Aristotle. Does he stay with "custom" or does he go against the Rambam?
@DhoweedYaAgov and that couldn't have happened in ashkenaz? maybe ashkenaz was orginally seeded by people who move from israel and had yerushalmi minhagim
@ShmuelBrin I think most talmidei harambam are willing to break with him on science. they think if the rambam were here today he'd laugh at what he used to think. somehting like that
@DoubleAA btw this is a pretty standard theory in jewish history to explain why ashkenaz had so many more minhag conflicts with the bavli. it also explains certain things which are explicity like yerushalmi
@DhoweedYaAgov and ben naftali said all the torah's not lik his are posul
כריעה כיצד: המתפלל כורע חמש כריעות בכל תפילה ותפילה--בברכה ראשונה בתחילה ובסוף, ובהודיה בתחילה ובסוף. וכשגומר התפילה, כורע ופוסע שלוש פסיעות לאחוריו כשהוא כורע; ונותן שלום משמאל עצמו, ואחר כך מימין עצמו, ואחר כך מגביה ראשו מן הכריעה. וכשהוא כורע בארבע הכריעות, כורע בברוך; וכשהוא זוקף, זוקף בשם.
The March/April 2010 issue of Biblical Archaeology Review had an article By O. Goldwasser on the creation and evolution of the Hebrew alphabet.
He writes that the earliest (around 1600 BCE) aleph-betic writings were found in the Sinai mines alongside Hieroglyphic writings. Evidently it started...
