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1d
comment Getting body piercings
@AleksandrSigalov Bamidbar 31:50 and Shemot 35:22 only demonstrate that Benei Yisra'el owned nose-rings and ear-rings (which they acquired either while still in Egypt, or from the spoils of the war against Midian), not that they wore them. Shemot 32:2-3 took place during Ma'aseh ha-'Egel , before they were taught the whole Torah.
Feb
5
comment Framing a Page from a Holy Book
(1) Can you bring a cite of a source for what you say in the first paragraph? (2) I find it a little hard to believe that anybody, besides the Kohanim at work there, could see much of anything of the Aron ha-Berit, with it being in back of the Heikhal, and Mizbach ha-Olah standing between the Heikhal and the Azarah where most male Jews would be standing.
Feb
5
comment Getting body piercings
@SAH (Regarding your bounty comment) Before embarking on an attempt to justify ear piercing, why not improve the question with a better explanation of why it should be assumed to not be allowed. (The verses cited talk about other things, and actual cites of "commentaries on self-wounding" haven't been forthcoming. I do not see what Sifri on Devarim 25:3 helps here.)
Jan
4
comment What Other Terms, Besides “Korban,” Mean Sacrifice in Some Form or Another?
Where is the "in order to gain something else valued more ... or to avoid an even greater loss" in your example? Otherwise, it is an example of trading down or at a loss, not of a sacrifice.
Jan
1
comment Where did the “a cat will always be a cat” story about the Rambam come from?
@IsaacMoses I was wondering about something along that line, but with a story somewhat closer to ours here, but I was unable to find anything at the time. Good find! My guess is that somewhere in the storytelling traditions of Europe or the Middle East there is a story that is closer in form to ours than "The Cat and Venus" is. Still, this is definitely a good starting point.
Oct
20
comment Divrei Kabbalah in Maimonides' Usage
Related: "Definition of the Written Law".
Sep
27
comment Covering eyes for Shma which isn't THE shma
Based on Teshuvah 145 in Otzar ha-Geonim (which Alex brought in his answer to "Shema in Musaf Kedushah - Source and reason"), the reason for inserting the first and last verse of the Shema is not for the fulfillment of Qeri'at Shema, but so it wouldn't be forgotten altogether (page 40:"ולמה תקנוה לאומרה בהבלעה כדי שלא תשכח שמע מפי התינוקת").
Sep
13
comment Is there a free copy of this early (earliest?) siddur online?
That is the Aryeh Leib Frumkin edition. There is also the N.N. Coronel edition, available at HebrewBooks (part 1 and part 2), and at daat.ac.il (in multiple PDFs).
Sep
13
comment Why don't we use plural “TOVOT” in New Years greeting for ketivah ve-hatimah TOVOT?
As a near-native speaker of [Israeli] Hebrew, "Ketivah va-Chatimah Tovot" as a greeting (as opposed to saying "Ketivah va-Chatimah [Hen] Tovot", "inscribing and sealing are good", as a statement of fact) sounds somehow wrong to me.
Sep
13
comment Why don't we use plural “TOVOT” in New Years greeting for ketivah ve-hatimah TOVOT?
No decree is mentioned in the blessing, and the the Tovah is referring to the Ketivah and Chatimah which are.
Sep
11
comment In Hilkhot Teshuvah 3:7 the Rambam says one who believes in more than one ruler is a heretic. What is the basis for this?
(1) This answer could be improved by showing how [at least some of] the verses demonstrate that only God has control over everything. (2) Are you seriously expecting the OP, and others who read this answer to go reading the entire tractates of Sanhedrin and Chagigah, or all of ha-Nivchar be-Emunot ve-De'ot, or Sha'ar ha-Yichud of Chovot ha-Levavot, just to find a basis for God being the sole ruler? (3) The Mishnah's chapter 10 of Sanhedrin mentions neither Minim, nor God as sole ruler. How is it a source? (4) You, at best, only answered the second question.
Sep
4
comment Sources for Holding One's Left Hand in Right Hand During Prayer
@DoubleAA It's probably Nissim Dana's translation (of Part Two, Volume Two of the book).
Aug
11
comment Why is the word “ger” translated as both convert and stranger in one sentence?
Skimming the links you bring, the Aish one (and the Frumtoronto one, which is basically a copy of the aish one, in content) doesn't actually translate the first occurrence of Ger, in the verse. Also, the Shemayisrael link, when translating the verse, translates both occurrences as "stranger".
Aug
2
comment Why ever rely on a vav hahipuch?
@DanF Actually, there is a present form (as per Double AA, to the extent there is such a thing as a "present" tense in Hebrew) for "to be", and it is "הֹוֶה" (Hoveh). Though it is rarely used, it does exist (see Qohelet 2:22 and Nechemyah 6:6 for examples in the Tanakh).
Jul
31
comment Omission from Koteret to Hil. Talmud Torah
(1) Why then did he add "וללמדה" where he did? (2) Also (not mentioned in the question), when he listed the Mitzvot according to the division into books (at the end of the intro), he omitted "וללמדה" there too. There, he doesn't have Halakhot or anything to elaborate the performance of the Mitzvah. Why omit it there also?
Jul
31
comment Omission from Koteret to Hil. Talmud Torah
(1) O.K., but you called it "Sefer Hamitzvos" in your question, not "מנין מצות הקצר", which prompted my original comment. Looking at the edit history, I did misspeak when saying that you are claiming to quote from "Sefer Hamitzvos", when it wasn't you who did the quoting. (2) When I made my original comment, I was of the opinion that a discrepancy between between two listings of the Mitzvah in the same book, was less significant than in two different books, as the author could have relied on his more exact wording in one place, and been less careful in another.
Jul
29
comment Omission from Koteret to Hil. Talmud Torah
(1) No, what you are quoting is from the list of Mitzvot Aseh in the preface to the Mishneh Torah. Effectively, what you are asking is why in one listing of the Mitzvah he omits something he mentions in another, in the same book. This is not a conflict between Sefer ha-Mitzvot and the Mishneh Torah, as your question suggests. (By the way, check again: you're linking to the list of Mitzvot Aseh in the preface to the Mishneh Torah, not an old Sefer ha-Mitzvot.) (2) What are you referring to, when you say "מנין מצות הקצר"?
Jul
28
comment Omission from Koteret to Hil. Talmud Torah
In spite of what you say, you are not quoting from Sefer ha-Mitzvot (there it says, in R Yosef Qafih's translation: "המצווה הי"א היא הציווי שנצטווינו ללמד חכמת התורה וללמדה - וזהו הנקרא: תלמוד תורה, והוא אמרו 'ושיננתם לבניך'"), but from the list of Mitsvot Aseh in the preface to the Mishneh Torah (like here).
Jul
24
comment Source for Jewish Chapter breaks in Tanach
@DanF If you're unaware of the Jewish division into chapters, then read Seder (Bible) in Wikipedia (which I already linked to in a comment above). For an example of it's marking, in Koren and Mossad HaRav Kook bibles, see: tanachyomi.co.il/body/Body_sample.php (where it says: "סימון סדר", as opposed to the Christian marking, where it says: "סימון פרקים ופסוקים"). Official or not, it's what the OP seems to be asking about.
Jul
24
comment Source for Jewish Chapter breaks in Tanach
@DanF The OP is asking about the Jewish division into chapters, like the one that appears in the Koren Bibles (at least the Hebrew ones). From what I can see, The Sefer ha-Toda'ah's account is of how the Christian division got in to the Chumashim (p. 340, and in more detail in pp. 351-2). The only Jewish divisions he seems to mention there are into Parashot ha-Shavu'a (and Aliyot), and into Parashot Petuchot and Setumot.