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location Haifa, Israel
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May
23
awarded  Necromancer
May
22
comment No mention of Korban Tamid in Amida
@DoubleAA The question you linked to demonstrates that some communities on some occasions don't mention the verses of the Qorbanot Musaf, but I don't see there a source there for it being only a Minhag, and not me-Iqar ha-Din. The only one I know of is the Mishneh Torah in the Seder ha-Tefilah (here). Are there any others?
May
21
comment Rambam on Olam Haba, Mashiach, and Techiyat haMeitim
Those are secondary sources, of which the first one doesn't seem to say where Rambam says (or infers) what is attributed to him, and the second references one source in general (the introduction to Pereq Cheleq), and lumps it with Ramban's Sha'ar ha-Gemul (who is, again, secondary), so I can't tell who was supposed to have said what. I found a direct reference for what I was looking for: In his Ma'amar Techiyat ha-Metim he says: "... ובארנו להם שתחיית המתים פינת התורה, והוא שוב הנפש לגוף, ולא יפורש זה. ושחיי העולם הבא אחר תחיית המתים ..."
May
20
comment Rambam on Olam Haba, Mashiach, and Techiyat haMeitim
Your order gives the impression that according to Rambam, an eternal Olam ha-Ba follows Techiyat ha-Metim. (@Yishai bases his question, "Why is resurection of the dead a fundamental of faith according to the Rambam?", on it.) Can you provide a source from Rambam for that part of the order? (I didn't see it in either of the links you provided for me.)
May
20
comment Maybe God lied?
What did we lack before we were brought into existence, that God gave us by creating us? In other words: Why is it good for us?
May
20
comment Is there a resource that shows all uses of a Tanach verse in the Talmud?
It's probably vastly incomplete (especially for links to resources other than the Talmud Bavli), but the Hebrew Wikisource has for every verse a page with links to other places in Wikisource that mention the verse (and link back to it's page). For an example, see the page for Devarim 33:4.
May
19
comment Maybe God lied?
Why is the creation of human beings an act of "an act of pure benevolence" towards them/us?
May
17
comment Which benchers have the harachaman for the state of Israel?
These lines appear (with variations) in Reform Zionist youth movements' versions of Birkat ha-Mazon. See in PDF downloadable here (on second page), and listed in differences from the traditional Birkat ha-Mazon in PDF here. The former has the Sarah/Hagar version, and the latter mentions the Yishmael/Yizhak one. They differ from the traditional Birkat ha-Mazon in more significant ways, as well.
May
16
comment Rambam on Olam Haba, Mashiach, and Techiyat haMeitim
(1) Can you provide source(s) (and, if needed elaborate on them) for the Rambam's order? (2) The link you gave in the answer doesn't seem to work.
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"?