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May
14
comment Why Was the Idol of Micha Tolerated?
Based on the information in your question, my answer would be: (a) According to the Rashi you bring, Micha brought an idol out of Egypt. I'd say it wasn't the same one the tribe of Dan took, and was destroyed at around Matan Torah. The one they took he made after entering the land. (b) The tribe of Dan didn't worship - or even possess - an idol in the desert. What made the cloud not embrace them was their inclination to Avodah Zarah, which eventually manifested itself in their taking possession of Micha's idol later on, and using it. That's why no direct action was taken against them.
May
14
comment Why Was the Idol of Micha Tolerated?
Thinking this over, I have other problems with the idea of the tribe of Dan possessing the idol in the desert: (1) The tribe of Dan only came into possession of the idol when they moved from their alloted territory to the Zidonite city of Laish (Shoftim 18:17-20). (2) Micha himself wasn't of Dan, but of Ephraim (Shoftim 17:1), and in fact tried to stop them when they took the idol (Shoftim 18:22-26). (3) The idol the tribe of Dan took was made after settling the land (Shoftim 17:6).
May
14
comment Why Was the Idol of Micha Tolerated?
Actually, I think you were right. If the forbidden possession of the idol was known about, action should have been taken by the court, like with the blasphemer (even if not as drastic).
May
14
comment Why Was the Idol of Micha Tolerated?
My guess is that the idol was only possessed (but not worshiped) at that time, and it was allowed to exist in the same way Nachash ha-Nechoshet was allowed to exist after being used (Bamidbar 21:8-9), to become an object of Avodah Zarah by the time of king Hezekiah (Melakhim II 18:4).
May
10
comment Why do we say ha-motzi before al achilat matzah instead of after?
I missed that point. Thanks for clarifying.
May
9
comment Why do we say ha-motzi before al achilat matzah instead of after?
Why is "Tadir Qodem" enough of a reason to allow adding a Berakhah between ha-Motzi and the eating of the Matzah, for which it was said?
May
9
comment Adding Piyutim to between Shma and Shmoneh Esreh
(1) If the Hebrew of the Piyutim is difficult for you, and there is a requirement to know what they are alluding to (is there?), doesn't that make it your responsibility to bridge that gap, rather than of the organizers of prayers to add only "straight-forward" sections? (2) More generally your issues of "content" and "placement" seem more like personal preferences than requirements of Halakhah, and have little if anything to do with the actual question you asked (about the Piyut making a gap between Shema and Shemoneh 'Esreh).
May
9
comment Adding Piyutim to between Shma and Shmoneh Esreh
@cmose (1) "Pause" between what and what? When "Brach Dodi" is said the Berakhah of Ge'ulah hasn't ended yet, so there is no prohibited separation from the Tefilah. (2) Why a Piyut can be added into a Berakhah of Qeri'at Shema when a personal prayer can't (to the extent that that is true) is a separate question.
May
6
comment What's the Closest Thing to a Systematic Theology in Judaism?
How can it (or any other book on the subject) be suitable for all levels, if the subject is difficult enough to need guidance from a LOR?
May
5
comment Adding Piyutim to between Shma and Shmoneh Esreh
Re: Answering Amen between Shema and the Amida: Not all agree that one may answer Amen when the Shali'ach Tzibur says Ga'al Yisrael (if one gets there ahead of him): "עניית אמן על גאל ישראל" on chabad.org.il says no, and Sidur ha-Ge'onim veha-Mequbalim brings opinions both ways.
May
5
comment Adding Piyutim to between Shma and Shmoneh Esreh
Who is "we" in "[y]et on Pesach we add Brach Dodi"?
May
4
comment Was Baal worshiped via child sacrifice?
@Tatpurusha Although it is true that Mishneh Torah in Hilkhot Avodah Zarah 6:5-6[3] (Eliyahu Touger's translation here) says that the sons and daughters aren't burnt in sacrifice to the Molekh, it does say that they are in the service of other deities("לא שהוא שורפו למולך כדרך ששורפין בניהם ובנותיהם לעבודה זרה אחרת, אלא בהעברה בלבד הייתה עבודת זה ששמו מולך").
May
4
comment Thanking God for things
@DanF (1) "... we should also judge G-d's actions toward us as for its current result" - Do you mean to say that if God afflicts us, we are to judge His actions (and - by extension - Him) to be bad, at that given time??? Besides the Chilul ha-Shem I see in it, it flies in the face of what I brought in my first comment (and Yoni in his answer). (2) "We are supposed to emulate G-d's qualities ..." - Can you source or demonstrate your claim that our obligation to emulate God extends to how we act towards Him?
May
2
comment Thanking God for things
@MonicaCellio Chabad.org's English translation of Rashi on Bereshit 21:17 gives Rosh Hashanah 16b and Gen. Rabbah 53:14, although to be honest, I'm not sure of it's relevance, as it deals with judging people for their intent and actions, whereas we're talking here about thanking God for his part in shaping the resulting events.
May
2
comment Thanking God for things
Your question assumes we actually thank God for the seemingly good, but not for the bad. Can you demonstrate that? I ask because when it comes to blessings, there is the rule that one must bless God over the bad as one does over the good (Mishnah Berakhot 9:5). That is why we say Barukh Dayan ha-Emet over bad tidings (see Mishneh Torah - Hilkhot Berakhot 10:3 onwards).
May
2
comment Was Baal worshiped via child sacrifice?
Maybe Glenn Beck is referring to Jeremiah 19:5.
Apr
25
comment Why do we say ha-motzi before al achilat matzah instead of after?
@DoubleAA I chose the example I did because (1) she'd have been more likely to come across it, (2) the interruption is longer, and (3) it's less directly connected with the action to be performed.
Apr
18
comment Conditions for Learning Kabala
Re: prerequisites: Ramchal had passed away by the age you cite the Shach and Or Lesion for starting learning Kabbalah, and was already visited by the Maggid when he was 20. Also, according to Nezir Elohim, he only married at the age of 26.
Apr
13
comment Why do we say ha-motzi before al achilat matzah instead of after?
You could ask the same question about Qidush ha-Yom: We say Boreh Peri ha-Gefen , then before drinking the wine we say Meqadesh ha-Shabat (or Meqadesh Yisra'el veha-Zemanim, or do the full Yain-Qidush-Ner-Havdalah-Zeman, as appropriate).
Apr
9
comment Rashi on Righteous Kings: Order
For what it's worth, the three are mentioned in the same order as Rashi does in Yalqut Shim'oni on Tehilim 102 (Remez 855), but chronologically in Vayiqra Rabah 30:3.