AviraDeArah

Why ask a question which is a pasuk?

Hashem says to the serisim and the akarah that if they keep shabbos, they will have a yad veshem in My house.

The question sounds like it’s implying that we should change hashkofa to suit singles.

Maybe change the singles instead?

No mesorah; no, they think that Jews went to Africa after the churban, which some individuals did – but they ignore basic history, written record of the time, archaeology, everything, which says that the vast majority of the jews were sent to bavel, and stayed between there and EY until the geonim.

Anon, that doesn’t happen in jewish areas, or other low crime areas. Jews don’t walk in danger of gang violence in boro park. They are worried about being harassed for being jewish. But not killed.

Syag, i usually admire your level headedness. How on earth is one safer in eretz yisroel, with the constant threat of terror attacks, government gezeros, and more?

If you’re buying into the non existent pshat of einei elokim bah, no one says it’s referring to safety. It’s referring to hashgocha; Hashem is the one who brings punishments too, and those punishments are more severe in EY, as the ramban writes about the unusual punishment of sdom.

some achronim write that when the rishonim seem to argue with chazal on medrash, what they’re doing is saying that “lulei hakabalh” we could have said this or that, or that there’s a level of pshat, within pardes (pshat remez drush sod) which can fit this meaning, even thouygh it’s not in chazal – evidence of this can be found in, for example, the ibn ezra’s statements that “kol divreiheim emes” when referring to chazal.

you won’t find achronim arguing with chazal or not accepting midrashim; that needs to be stated.

That is, until maskilim came and decided that medrash doesnt fit their worldview and that they’d rather think that the avos and shvatim were ordinary people who happened to be aware of Hashem.

haleivi – see the introduction to yam shel shlomo; he holds so strongly about it that he questions the rambam….because he told his son to learn ibn ezra!

aaq, if a person serves in the army because they believe in kochi ve’otzem yadi, which many people do (of course, we dont know about individual soldiers), it is hardly something to respect.

edited – enough name calling

Shalom, Maskilim always tried to find a basis for their breaking mesorah in the rishonim. Hand picking one pshat here and there while avoiding the consensus and even the majority of other perushim from the same author.

It’s not as if the list of rishonim you mentioned (which excludes almost everyone in the mikros gedolos chumash) consistently say things that are in line with your desired approach. Also, the ibn ezra and ralbag were very much opposed for this very reason, and were accused of being influenced by the outside world by many achronim, the ralbag especially, with his shitos about kadmus and bechira being very, very controversial.

Until about 8 years ago when zoo boy slifkin dug up a ket’a from rabbeinu avrohom Ben harambam, he wasn’t a rishon whose name you’d have encountered much if you were just learning in yeshivos…. Maybe you would have seen the mussarniks with a copy of hamaspik; but not likely.

We have a mesorah in how to understand chumash.

If you want to know why the Lakewood roshei yeshiva are saying this, go look at mishnas reb Aharon, last week’s parsha, on how “echad min hashuk” would read the story of yaakov and rochel and come away with a ridiculous pshat.

Someone dug up a rishon who seems to say this pshat considered am haaratzus by rav aharon; well, we can’t ask that rishon what he meant, but we have the clear hadracha from rav aharon – this is part of how halacha k’basrai works.

Are, i think you’re making a fair bit of assumptions. Many people work among goyim and do not in any way associate with modern orthodoxy, to name an important example. If by contrast you mean they are not willing to date a boy who is single and learning full time for the same 20 years that they’ve been working… That’s more of an age issue, and they might not feel that they’re on the same wavelength, but many such people would be open to men who are in klei kodesh.

Haleivi – very well said

Aaq, source?

Tannaim like rebbe tarfon held lehalacha not to execute people. It wasn’t a social issue, that’s haskalah zechariah frankel baloney. Learn sugyos, like rav Hirsch said, from the Torahs own perspective. Drop the academics. Learn meforshim, and you’ll have an idea of how torah works.

Alexandria – huh? Own rules? Hefkerus? Source again, and if some jews go against the Torah it doesn’t mean that it’s ok.

Aaq, chazal(medrash rabba, mishlei, perek 1) say that if someone comes to shomayim with only mikra, Hashem turns his face from him….and
ושרי גיהנם מתגברים בו כזאבי ערב, ונוטלין אותו ומשליכין אותו לתוכה.
Ministers of gehinnom attack him like wolves, take him, drag him into gehinnom.

If someone comes with 2 or 3 sidrei mishnah, Hashem says “my son” (notice how He does NOT say my son regarding mikra), why have you not learned all the halachos)(mishnah is called halachoa a lot), for such a person, sometimes Hashem will have mercy on him, and other times, they will drag him into gehinnom too.

If someone has mishnah, then Hashem says why you haven’t learned toras cohanim(sifra)

Someone who learned sifra, Hashem asks why have you not learned…

…chamisha chumshei torah!! The answer is that once you’ve learned all the mishnayos, chumash is not the same as when you’re just able to ratttle off pesukim.

Then it says if someone learned all of that, why has he not learned hagadah, then talmud, then eventually kabalah.

This, by the way, is brought lehalacha in the shulchan aruch harav.

But but but …why is gemara more important than mikra? Well, we see from here that it most definitely is. Not only that, but someone being proficient in mikra is not even called Hashem’s son; Hashem turns His face from him in disgust! Why? Because this is all you think my Torah ia? Just the pesukim?

Maybe all the anti mesorah, pro haskalah people are just one abstract entity of the sitra achra manifested

Bais din forced people to keep halacha well after the churban. We force ad shetaytzei nafsho to be mekayam a deoraysoh and punish with makaa mardus for a derabonon violation, makos for a laav.

Of course halacha was enforced. Something that you thought was pashut in your youth which you discovered was false (like avrohom wearing a streimel) must have made you question everything, to the point of absurdity.

I think that there’s a great tension between two issues, both of which are berumo shel olam. On the one hand, as long as the state identifies itself as Jewish, it is a massive, heretofore unparaleled chilul Hashem, that a Jewish country is not run according to Halacha, which means that there are two options: enforce Halacha on a national level, which rabbi yoshe ber soloveitchik predicated his support for the state thereon, or let the state cease to be called Jewish, and just become a nation of its citizens, with equal rights, etc…like America.

If it were to become halachik, the enforcement will incur protests and frum jews might be killed by secularists. That doesnt mean necessarily that it shouldnt be done, but it is an important factor.

We might not be obligated in restricting the sinfulness of others as we are today, but as long as a “Jewish” state purports to exist, it would be so obligated.

In the second option, the fallout is that frei jews in israel will lose the small amount of kiyum hamitzvos that the state facilitates; the rabbanut would be basically dissolved, kashrus would disappear, shabbos would be like sunday, government might not be able to fund yeshivos, too.

Gerus would be like it is in america; autonomous rabbinic organizations and batei din who work together with shared standards, but not state-run.

I’m not sure which is better.

Cheylev, it’s not “ashkenazim” but rather some tzadikim who would only speak lashon kodesh on shabbos.

But i think it’s obvious that rav levi yitzchak didn’t discuss divrei chol on shabbos.

Ubiq, in reverse it would be “ain zu mevarech ele mya’aitz

Yo – it’s a very fair question to ask why ashkenazim had a Holocaust and sefardim (mostly) didn’t. The answer is that Hashem doesn’t bring a Holocaust because of ignorance. Ashkenazim, who learned more and knew better, went off and fought against Hashem. Sefardim never did. It doesn’t mean that it’s ok to be ignorant.

1 – I never said that some communities don’t need co ed schools, but as you said, they’re for people who are at risk of intermarriage. The Syrian community was in danger of (and was actually) intermarrying; they were not knowledgeable and were not very observant. Boruch Hashem that changed, and now they have a robust Torah community, no different than the ashkenazi yeshivos.

Wow…. that’s extremely hateful.

I guess the hundreds of thousands of people attending kiruv seminars from rabbis who are charedi just are the 1%.

You’re projecting your own hatred of charedim on secular Jews. Many have animosity towards charedim, but most don’t.

Also, let the army become a place where jews can be frum safely and then see if charedim are so against serving in it. It’s like making a national banquet with treif and then castigating those eho don’t attend.

Maybe fix yourself before telling the Torah world to fix itself?

Yo, why is there a hava amina that there’s something wrong with being sefardi? Why is that such a raw nerve? If people observe a group – any group – and notice that they are lacking education, why is that so offensive? Dav ovadia restored the pride of the Sefardim, who had lost it, due to disruptions and other things. Why do you think the flagship school of sefardi children in Brooklyn was co ed until recently? They had PLENTY of money in the community to build separate schools. They didn’t. They also had to make the edict because the men were intermarrying. Is that something people with Torah knowledge do?

Aaq, i should have been a little clearer; i read testimonials from Holocaust survivors who lived in my grandfather’s town, in a documentary put out by project yizkor. That project isn’t frum, but they have some good sources. The town was Meretch(merkine, in Lithuanian), and was not far from Grodno. The town’s story was a prime example of pre war Europe. The older generation, my grandfather’s parents, learned and learned all day, and opened their shops for 3 hours to do business. They davened in a beis medrash. The younger ones davened in a Young Israel type shul with lots of singing (no mention of the American problems of dancing etc) but weren’t into learning. And the youngest generation were ALL in shomer hatzair.

Reb E, see the taz there

Aaq, hashgochos rely on the owner only to a low degree. He’s not the Mashgiach. He doesn’t verify labels, etc…but having a frum person around can remove the need for a Mashgiach temidi, vis a vis basar she’nisalem min ha’ayin, and other such concerns.

Not allowing people to sell food without hashgocha is mentioned jn the achronim, because a ln owner is nogaya bedavar. But for some things, as mentioned, there’s room to be meikil.

Ths OU doesn’t hold of it, and requires a Mashgiach temidi in restaurants.

Aaq, the nefesh hachaim has a story from a talmid in the back, which says that the talmidim were saying that the Gaon was on the level of the rambam, to which rav chaim volozhinet responded “no, maybe like the rashba or the…” (I forgot the other rishon, could be the ramban or the ran, ayin shom)

Of course there were sefardi talmidei chachamim, but the masses were not bnei torah at the time.