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May
15
comment Is there a mitzva to make known the truth of Judaism to non-Jews
Re: the Rambam's Responsum: It should be noted that he does not permit teaching Muslims the Mitzvot (and I'd say - by extension - all other non-Christian Gentiles) because they are known to not accept the authenticity of the Written Torah (even though elsewhere he considers them to not be Ovdei Avodah Zarah, whereas Christians are).
May
15
suggested approved edit on Is there a mitzva to make known the truth of Judaism to non-Jews
May
15
comment Is there a mitzva to make known the truth of Judaism to non-Jews
Related: Do we have a right to not be ambassadors?. @Mike see my comment on one of the answers there. I'd add that, even if you say that the verse is directed at the people in general, it is meant that by being Jews (i.e. observing Judaism, Halakhah) they serve as a Or la-Goyim (like in Devarim 4:6-8), not that they have an active obligation to "preach the Word of God" to the nations.
May
11
comment Definition of the Written Law
It may be worth noting that the Mekhilta uses the term Qabalah when referencing Ketuvim as well as Nevi'im: In Bo, Parashah Heh "ve-Aleyhem Meforash ba-Qabalah Gan Na'ul Achoti Khala (Shir ha-Shirim 4:12)" (line 17); in be-Shalach Parashah Beit "Alav Meforash ba-Qabalah ha-Chokhmah Ta'oz le-Chakham ...(Qohelet 7:19)" (line 2) and "... Alehem Meforash ba-Qabalah Yonati be-Chagvei ha-Sela ... (Shir ha-Shirim 2:14)" (line 11).
Apr
23
answered Responsum of Maimonides Regarding Translating Mishne Torah
Apr
17
comment וְהִתְקִין לוֹ מִמֶּנּוּ בִּנְיַן עֲדֵי עַד Is the translation of מִמֶּנּוּ **His** very self or his very self?
(cont.) ... but footnote 10 says "Rashi (ibid.) interprets this as a reference to the creation of woman, who was created from man ('his own self'), and gives him the potential for reproduction ('a structure that will last for all time')" (All bold emphases are mine), suggesting that the capitalized words are referring to Adam ha-Rishon.
Apr
17
comment וְהִתְקִין לוֹ מִמֶּנּוּ בִּנְיַן עֲדֵי עַד Is the translation of מִמֶּנּוּ **His** very self or his very self?
Maybe there is a less common custom of capitalizing the first letter of "his" when it refers to Adam ha-Rishon: When translating the blessings as they appear in Mishneh Torah Hilkhot Ishut 10:3, Eliyahu Touger translates the quoted passage as "who created man in His image, in an image reflecting His likeness; [He brought forth] his form and prepared for him from His own Self a structure that will last for all time", ...
Apr
13
comment Igros K'naos Regarding Rambam
Igerot Qena'ot is part III of the Leipzig 1859 edition of Qovetz Teshuvot ha-Rambam
Apr
9
comment Perush Hamishna of Rambam Online
If you're willing to settle for a non-Qafih translation, the Mishnayot Zekher Chanokh at HebrewBooks (search for "משניות זכר חנוך" there) have the classical translation, and seem to be OCR'd, so you should be able to copy-and-paste from them in a PDF reader (though I haven't tried it myself). At least you'll have a more readable format.
Apr
6
comment What Other Terms, Besides “Korban,” Mean Sacrifice in Some Form or Another?
@IsaacMoses (1) Where is Qorban used in the sense of "mechanism for coming close", but not in the sense of "sacrifice"? (2) Personally, I'd prefer a definition of "that which is brought close". Better yet: "that which is offered".
Mar
31
comment Netilat yadayim without a keli?
"It is known that ..." by whom? Where?
Mar
29
awarded  Yearling
Mar
3
comment Can a convert choose the Teimani (Yemenite) minhagim?
I think that, according to R. Ovadia Yosef, outside Eretz Yisra'el he is to take the Minhagim according to whoever the Mara de-Atra is where he converted. Also, I think that whichever he takes, when he moves to another place, he'd have to take the Minhagim according to the Mara de-Atra of that place. (For instance, if he moved to Eretz Yisra'el, he'd have to take the Minhagim of the Sepharadim.)
Feb
20
comment The Permissibility of Purim Torah
On a technical note: neither were the Yalqut Yosef, nor the Qitzur Shulchan Arukh based on it, written by R. Ovadia Yosef himself. On the other hand, the responsa in the cited Yechaveh Da'at was written by him.
Feb
8
comment Rambam, Shkiah, and Tzet HaKokhavim
If I'm not mistaken, in manuscript versions of Mishneh Torah he effectively defines Tzet ha-Kokhavim as being about 20 minutes after the Sheqi'ah. (I always understood him to equate the Sheqi'ah "with the actual sinking of the sun below the horizon", but am not sure there's an explicit source for that.)
Feb
5
comment Is one allowed to become a Talmid HaRambam?
@DoubleAA "IINM R Ovadia Yosef permitted an Ashkenazi to become a Sefardi". If I recall correctly: (a) That is in Israel, where he said that the Beit Yosef is the Mara de-Atra. (b) For the same reason, he insisted Yemenite and North African Jews, who moved to Israel, follow the Beit Yosef. (c) He opposed Sephardic students, who were studying in Ashkenazi Yeshivahs, adopting Minhag Ashkenaz.
Feb
5
comment Is one allowed to become a Talmid HaRambam?
(1) The responsa in Shu"T Avqat Rokhel were written over 400 years ago. Which Poseqim today allow people to become Talmidei ha-Rambam? (2) "... which implies that one should not be forbidden from doing so even if they don't" Does that mean one can change from a Sephardic Minhag to an Ashkenazic one (or vise-versa), regardless of the Mara de-Atra where he lives?
Feb
5
comment Is becoming a “Talmid HaRambam” limited to the Rambam?
(a) I don't know of any Poseq who explicitly allows one to change from Minhag Avotav (to the extent they allow it at all) to anything except to Minhag ha-Maqom. Do you? (b) To understand the responsum as you choose to, would mean that a Sephardic Jew can choose to become Ashkenazic (or vise-versa) regardless of the Mara de-Atra where he lives. Considering that at the time of the Beit Yosef, besides the Sefardim and the Musta'arabim (who followed the Rambam), there were Ashkenazim living in Tzefat, where's the argument advocating that switch?
Feb
4
comment Is becoming a “Talmid HaRambam” limited to the Rambam?
The cited responsum speaks not of "those who become followers of the Rambam" (emphasis mine) but of those who continued to follow the Rambam, when everyone else was changing to following the Rosh. ("והרמב"ם ז"ל ... וכל קהלות ארץ ישראל והאראביסטאן והמערב נוהגים על פיו וקבלוהו עליהם לרבן מי שינהוג כמוהו בקולותיו ובחומרותיו למה יכפוהו לזוז ממנו ומה גם אם נהגו אבותיהם ... שאין לבניהם לנטות ימין ושמאל מהרמב"ם ז"ל ואפילו רבו באותה העיר קהלות שנוהגים כהרא״ש וזולתו אינם יכולים לכוף למעט הקהלות שנוהגים כהרמב"ם ז"ל לנהוג כמותם.")
Feb
1
revised Netilat Yadayim: Blessing Before or After?
Added links to cited sources.