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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.
Apr
9
comment Rashi on Righteous Kings: Omissions
Actually, from a Midrashic perspective, omitting Josiah is more surprising, as Vayiqra Rabah 30:3, and Yalqut Shim'oni on Tehilim 102 (Remez 855), mention him, along with the other three, as one of the righteous decedents of David.
Apr
3
comment What עִיקָר is the wicked son denying?
@DoubleAA It's in Mechon Mamre's edition of the Hagadah at the end of Hilkhot Chametz u-Matzah (here), and in some editions of the Mekhilta on Shemot 13:14 (like the one I found here).
Mar
29
awarded  Yearling
Mar
23
comment Can you be buried in a Jewish Cemetery if you have a tattoo?
Related: Would a convert/Ba'al Teshuvah have to remove any tattoos they may have?
Mar
23
comment “לְחֹדֶשׁ שְׁנֵים עָשָׂר” in al hanisim on purim this year
(1) That question asks why we celebrate Purim in the 2nd Adar not the first because of the verses that make a point of mentioning it being in the twelfth month. You're basically asking the same question the other way round. (2) What if I have an answer to your first question, and find the answer(s) posted to the question there equally satisfactory (or unsatisfactory), and have no answer of my own to it? (3) At the very least, your second question has no direct link to the 'wording of Al ha-Nisim' question, and should be asked separately.
Mar
23
comment Treating with Amalek
(1) I wasn't answering your question. (I only saw your response to my first comment after I posted the second one.) I was pointing out that the verses and the Mekhilta represent God's position and reality, not necessarily Halakha. Does Halakha have to follow God's position on a matter, or reality? (2) In my second comment I was pointing out the "sweetness" of the deal for them. If they're willing to accept Jewish sovereignty with all it's "bells and whistles", why must we eradicate them?