Questions about Judaism answered by a Jew!

[snakelegs]

thanks for your reply - that makes sense. i know maccabees are not part of tanach.

 

[snakelegs]

i just remembered something from decades ago that puzzled me and am wondering what your explanation would be.

the thing i find puzzling is one the one hand, the person is studying (about g-d, presumably) and then he beholds one of g-d's creations, why is it wrong to interrupt his studies to praise one of the creator's creations? to me it just seems like switiching from one means of worship to another.
anyway, i'd be curious to read your comments.

it's from pikei avot, chapter 3:
"9. Rabbi Jacob said: If a man is walking by the way and is studying and then interrupts his study and says: "How fine is this tree?" or "How fine is this ploughed field?" Scripture regards him as though he was liable for his life."

 

[Philosopher]

Is it true that Christianity was once considered a sect of Judaism?

 

[King David]

yes, untill they became christians and wrote the NT and believed jesus is g*d

 

[Skywalker]

Nice.....

Ahem! Carry on.

 

[rebelishaulman]

i just remembered something from decades ago that puzzled me and am wondering what your explanation would be.

the thing i find puzzling is one the one hand, the person is studying (about g-d, presumably) and then he beholds one of g-d's creations, why is it wrong to interrupt his studies to praise one of the creator's creations? to me it just seems like switiching from one means of worship to another.
anyway, i'd be curious to read your comments.

it's from pikei avot, chapter 3:
"9. Rabbi Jacob said: If a man is walking by the way and is studying and then interrupts his study and says: "How fine is this tree?" or "How fine is this ploughed field?" Scripture regards him as though he was liable for his life."

Rabbi Dovid Rosenfeld said: This mishna discusses the severity of interrupting one's Torah study, even for an activity as worthy as admiring nature. The commentator Rashi adds that this is of particular concern when one is traveling and is exposed to the dangers of the wilds (as we discussed recently; see Mishna 5 (www.torah.org/learning/pirkei-avos/chapter3-5.html)). In such a situation Torah study insures Divine protection, and if a person does not avail himself of this protection, "he bears the guilt for his own soul."

Our mishna seems to view the natural world with some degree of ambivalence, implying that the appreciation of nature interferes with true service of G-d. I believe this is not a very accurate or complete picture of the Torah's viewpoint. A review of just a few of the other statements of the Sages regarding this will give us a fuller understanding both of this issue and of the mishna at hand.

There is an obligation to thank G-d for the beauty He has placed in the world. The Sages instituted a number of blessings to be recited upon viewing natural wonders. (See Mishna Berachos 9:2 and Talmud there.) Upon seeing such sights as majestic mountains, deserts and rivers, we recite the blessing: "Blessed are You... who makes the work of creation." (Regarding rivers, the blessing is recited only if one knows the river is following its natural course -- the way G-d created it -- and has not been altered by man. Note also that this blessing is stated in the present tense: "who *makes* the work of creation," rather than "who *has made*..." Judaism does not view creation as some kind of giant wind-up toy G-d invented once upon a time and left to operate on its own momentum. He constantly builds, creates and watches over.)

Upon seeing exceptionally beautiful trees or fields (both of which having been mentioned in our mishna), we recite the blessing "...who has such in His universe."

Upon partaking of seasonal fruits, when we first enjoy the first fruits of the new year's harvest, we thank G-d with the blessing, "who has kept us alive, sustained us, and allowed us to reach this time." We express our gratitude that G-d has preserved us to this time, and has granted us the opportunity to partake of His wonderful creations. And of course, we bless G-d -- both before and after -- for all food He has graced us with.

Finally, the Sages instituted a special blessing to be recited when one first sees fruit trees in bloom in the spring: "Blessed are You... who did not cause a lack of anything in His world, who created good creatures and good trees so that mankind can benefit from them." We note that in this blessing, as well as in the previous blessing on new fruits, we do not praise G-d for His bountiful world alone. We rather thank Him that He has benefited *us* with it. This is not so much because we see the world as something for man to exploit. It is because we see the miracle of nature as G-d's gift to man: we turn our admiration into appreciation. Delicious, ripening fruit (which as R. Avigdor Miller has pointed out, turn color only when they are ready to be picked), is not merely testimony to G-d's magnificent handiwork. It is cause for our eternal gratitude -- and is yet another means of bringing us closer to G-d.

Deuteronomy 20 discusses a number of laws relating to preparing for and fighting wars. Verses 19-20 deal with Jewish troops besieging an enemy city. The Torah warns us: "...you may not destroy its [fruit] trees by pressing ax against them, for from them you will eat... for, is a tree a *man* that it should come before you in siege?" Care for the environment and aesthetics do not normally rate very high in conditions of war. When people are being killed, we pay very little attention to the scenery. (Historically speaking, burning the landscape has been employed both as part of victorious plunder and as defensive tactic.) The Torah, however, tells us otherwise. Respect for the environment should not be neglected even during the heat of the battle.

(In addition, this warning serves to remind us not to "lose it all" in combat. Even if our tactics are sometimes violent, we must never forget we are law-abiding and G-d-fearing servants of the Almighty.)

Additionally, the Sages learn from Deut. 20:19 a more general principle not to destroy or waste food or other items of value (see Talmud Makkos 22a). For as we often find within Judaism, such activities as harming the environment, polluting, wasting energy, etc. -- as well as thanking G-d for His natural wonders -- are not merely common sense dictates; they are codified into law.

Further, when Maimonides discusses the dual obligation to both love and fear G-d (Mishne Torah, Hil' Yesodei Hatorah 2), he asks how does one reach this lofty level? How do we build a relationship with an infinite and unknowable G-d? He answers that when one contemplates G-d's great and wondrous creation and sees the immense wisdom which went into it, he or she will become both awed and inspired. He will develop an awe of and love for the Creator of such beauty and magnificence -- as well as a desire to know Him better. Maimonides then proceeds to devote a number of chapters of his usually technical work to describing his advanced (albeit Medieval) scientific knowledge of the heavens and earth.

And finally, King David, while reveling in the beauty and harmony of nature, exclaims, "How great are Your works, oh L-rd; all of them You have created with wisdom" (Psalms 104:24). And afterwards, "May the glory of G-d endure forever; may the L-rd rejoice in His works" (v. 31).

(We today, with our far superior knowledge of all areas of science, should know all the better how perfectly G-d has orchestrated the forces of nature and the ecology. How often do we observe a single, insignificant(?) creature removed from or introduced into a habitat (more often than not thanks to the tinkering of man) and seeing the entire ecosystem collapse?)

Considering all the above, we must view the beauty and harmony of the natural world with both awe and wonder, seeing them as clear indicators of both an infinite and giving Creator. And as per Maimonides, we are *obligated* to study the natural world for just that reason. If so, what in the world (bad pun there) is so bad about "how beautiful is this tree?" Does it not increase one's closeness to G-d?

Rabbi Ovadiah of Bertinura (of 15th - 16th Century Italy and later Israel), in his commentary to the mishna, explains as follows: All of the above is certainly true. Nature is one of the world's most powerful tools for recognizing G-d. However, the subject in our mishna was appreciating G-d in an even greater and more inspiring manner: he was studying Torah. As our mishna put it, he interrupted his studies to admire his surroundings. And as much as the atom, the cosmos, and the human brain reveal about G-d's infinite wisdom, there is no human experience in this world which compares to opening up the Scriptures or a page of the Talmud. Nothing of all the sciences combined compares to the meaningful study of the Torah, gaining deeper insights into the wisdom of the generations and of G-d Himself. No other experience creates the same sense of exhilaration, and in terms of true inspiration, nothing else comes anywhere close.

I believe we may observe further. Tragically, we find some of the world's greatest scientists to be ardent atheists, who have an almost condescending disdain for religious doctrine and virtue. How could this be? How can the people who understand most fully just how complex and masterfully designed the world is be so godless and empty of spirit themselves?

I do not intend to begin an entire new discussion at this point, but I would like to make one brief observation. If you know G-d too well, it is a very dangerous thing. One who sees -- undeniably so -- that the world must have a Designer, will have to face that reality. He will either have to live up to his knowledge or deny that which is in front of his face. If a person is too firmly rooted in the sciences -- without the proper spiritual and religious grounding -- he may very well be unable to live with his knowledge. He is not ready to accept the ramifications of what he sees before his eyes, and his only other recourse is to deny that which he knows deep down to be the case. He will turn David's "How great are Your works, oh L-rd!" into "How great is evolution!", or even worse: "How lucky the universe was! What a fortunate series of *accidents*!" And so, such a person will adamantly and viciously deny the existence of G-d. His ears hear the echoes of G-d's voice in the creation. And he must either accept it -- or virulently shout it down.

(Many of my readers may notice the similarity to this past Sabbath's Torah reading, describing Bilam (Balaam), the wicked prophet of the nations. He too saw G-d before him, but was so unprepared for it spiritually that it corrupted and destroyed him, both body and soul..)

So to conclude, there certainly is a place in our life curriculum for the study and appreciation of nature, as well as of science. There are few things in this world which better open our eyes to the reality -- and the beauty -- of G-d, and which give us a greater appreciation of His might and majesty. Yet we must take care that it never displaces or interferes with our appreciation of Torah. Science is the handmaiden of Torah. The admiration of science on its own, without the unequivocal acceptance of the Source behind it, may very well be counterproductive and destructive. A little bit of knowledge is a dangerous thing. The Sages exhort us to admire the beauty of the world, but constantly remind us to direct that admiration towards G-d -- the G-d "who has such in His universe." For nature allows us to *see* G-d in this world. But only Torah enables us to *recognize* Him -- and to be ready for the encounter.

Is it true that Christianity was once considered a sect of Judaism?

The Jews who believed he was Moshiach when he was alive they were. Then when he died, they continued to believe he was Moshiach which there is no such thing as a "second coming" so when a man dies he no longer can be Moshiach, they then also made him into an idol etc and left all Judaism behind.

 

[snakelegs]

thanks for your reply. very interesting read. you've cleared up a decades-old question, which i had long forgotten about until today.
would it be considered an interruption if he left his study just long enough to make the blessing?
just a side note - it really saddens me when i read about israelis destroying olive trees. i know it goes against halacha.
do you know of a jewish (orthodox type) forum that would be comparable to this one?

 

[rebelishaulman]

would it be considered an interruption if he left his study just long enough to make the blessing?

Not at all, you should say the bracha and then go back to study.

just a side note - it really saddens me when i read about israelis destroying olive trees. i know it goes against halacha.

It is a bad thing if Israeli's are doing this, however, I think you underestimate how many trees Israeli's have planted in the land of Israel.

http://www.treesfortheholyland.com/faq.html
http://www.hameir.org/trees.html
http://www.isroiloliveoil.com/plantatreeinisrael.html
http://treestoisrael.org/

do you know of a jewish (orthodox type) forum that would be comparable to this one?

I will PM it to you.

 

[samah12]

May I ask a question. I started a thread about 'the oldest books' and am really into investigating this subject at the moment. Back in the days when I was a Christian I was told that the Bible had never been changed, although it was accepted that as the bible had been translated through 7 languages to get to english some some minor discrepencies may occur. As a Muslim now I am taught that the Quran has never been changed, not one letter but that the Torah and Bible have been changed beyond recognistion. May I assume as Jews that you believe the Torah has never been changed? If so in my thread about the oldest books I was directed to a weblink that shows an article about the oldest Torah scrolls on exhibition in the Netherlands, they are dated 7th century BC. Wow, that's old.

So to my question, do you know if these have been compared to the modern day Torah (no suggestion that it is different, just don't know how to phrase it trying to say the Torah you read today hope you understand) and if so where can I read about it?

Thanks for any info you can give.

 

[Pygoscelis]

Does the Torah ever explain why circumcision pleases God? Does it say anything about it to give a clue, other than God demands it as a sign of his covenant?

 

[samah12]

Does the Torah ever explain why circumcision pleases God? Does it say anything about it to give a clue, other than God demands it as a sign of his covenant?

Sorry to butt in but it was a question I had been curious about so I asked my husband. Don't know if it's the same in Judaism but for Muslims my husband said it is because Allah loves cleanliness and obviously being circumsised is cleaner.

 

[lavikor201]

May I ask a question. I started a thread about 'the oldest books' and am really into investigating this subject at the moment. Back in the days when I was a Christian I was told that the Bible had never been changed, although it was accepted that as the bible had been translated through 7 languages to get to english some some minor discrepencies may occur. As a Muslim now I am taught that the Quran has never been changed, not one letter but that the Torah and Bible have been changed beyond recognistion. May I assume as Jews that you believe the Torah has never been changed? If so in my thread about the oldest books I was directed to a weblink that shows an article about the oldest Torah scrolls on exhibition in the Netherlands, they are dated 7th century BC. Wow, that's old.

So to my question, do you know if these have been compared to the modern day Torah (no suggestion that it is different, just don't know how to phrase it trying to say the Torah you read today hope you understand) and if so where can I read about it?

Thanks for any info you can give.

I don't know. I have heard the dead sea scrolls are very very accurate, with few changed like "color" being spelled "colour" (example), in the text. The Yeminites who were isolated from all of world Jewry for 900 years have the same Torah we do uncorrupted, the only difference pronounciation of the words.

The transmission of the Hebrew canon could finally be tested. Quoting from Gleason Archer book “Survey of the Old Testament”.

“Even though the two copies of Isaiah discovered in Qumran Cave 1 near the Dead Sea in 1947 were a thousand years earlier then the oldest dated manuscript previously known (980 AD), they proved to be word for word identical with our standard Hebrew Bible in more then 95% of the text.

The rest being different pronounciations and ways of saying the word (ina regular Torah scroll, they would use the exact word but when using them to teach kids, it was not a very hard ardent method getting every letter right.


A good read:

How do we know that the Torah we have today is the same text given on Mount Sinai?



The Torah was originally dictated from G-d to Moses, letter for letter. From there, the Midrash (Devarim Rabba 9:4) tells us:

Before his death, Moses wrote 13 Torah Scrolls. Twelve of these were distributed to each of the 12 Tribes. The 13th was placed in the Ark of the Covenant (with the Tablets). If anyone would come and attempt to rewrite or falsify the Torah, the one in the Ark would "testify" against him. (Likewise, if he had access to the scroll in the Ark and tried to falsify it, the distributed copies would "testify" against him.)​

How were the new scrolls verified? An authentic "proof text" was always kept in the Holy Temple in Jerusalem, against which all other scrolls would be checked. Following the destruction of the Second Temple in 70 CE, the Sages would periodically perform global checks to weed out any scribal errors.

WRITING A TORAH SCROLL
To eliminate any chance of human error, the Talmud enumerates more than 20 factors mandatory for a Torah scroll to be considered "kosher." This is the Torah's built-in security system. Should any one of these factors be lacking, it does not possess the sanctity of a Torah scroll, and is not to be used for a public Torah reading.
The meticulous process of hand-copying a scroll takes about 2,000 hours (a full-time job for one year). Throughout the centuries, Jewish scribes have adhered to the following guidelines:

• A Torah Scroll is disqualified if even a single letter is added.
  [*]A Torah Scroll is disqualified if even a single letter is deleted.
  [*]The scribe must be a learned, pious Jew, who has undergone special training and certification.
  [*]All materials (parchment, ink, quill) must conform to strict specifications, and be prepared specifically for the purpose of writing a Torah Scroll.
  [*]The scribe may not write even one letter into a Torah Scroll by heart. Rather, he must have a second, kosher scroll opened before him at all times.
  [*]The scribe must pronounce every word out loud before copying it from the correct text.
  [*]Every letter must have sufficient white space surrounding it. If one letter touched another in any spot, it invalidates the entire scroll.
  [*]If a single letter was so marred that it cannot be read at all, or resembles another letter (whether the defect is in the writing, or is due to a hole, tear or smudge), this invalidates the entire scroll. Each letter must be sufficiently legible so that even an ordinary schoolchild could distinguish it from other, similar letters.
  [*]The scribe must put precise space between words, so that one word will not look like two words, or two words look like one word.
  [*]The scribe must not alter the design of the sections, and must conform to particular line-lengths and paragraph configurations.
  [*]A Torah Scroll in which any mistake has been found, cannot be used, and must be fixed within 30 days, or buried.

SUCCESS OF THE SYSTEM
Maintaining the accuracy of any document as ancient and as large as the Torah is very challenging even under the best of circumstances.

But consider that throughout history, Jewish communities were subject to widespread persecutions and exile. Over the last 2,000 years, Jews have been spread to the four corners of the world, from Yemen to Poland, from Australia to Alaska.

Other historical factors make the accurate transmission of the Torah all the more difficult. For example, the destruction of the Temple 1,900 years ago saw the dissolution of the Sanhedrin, the Jewish central authority which traditionally would unify the Jewish people in case of any disagreements.
Let’s investigate the facts as we have them today. If we collect the oldest Torah scrolls and compare them, we can see if any garbling exists, and if so, how much.

How many letters are there in the Torah? 304,805 letters (or approximately 79,000 words).

If you were to guess, how many letters of these 304,805 do you think are in question? (Most people guess anywhere from 25 to 1,000 letters.)
The fact is, that after all the trials and tribulations, communal dislocations and persecutions, only the Yemenite Torah scrolls contain any difference from the rest of world Jewry. For hundreds of years, the Yemenite community was not part of the global checking system, and a total of nine letter-differences are found in their scrolls.
These are all spelling differences. In no case do they change the meaning of the word. For example, how would you spell the word "color?" In America, it's spelled C-O-L-O-R. But in England, it's spelled with a "u," C-O-L-O-U-R.
Such is the nature of the few spelling differences between Torah scrolls today. The results over thousands of years are remarkable!

TORAH COMPARED TO OTHER TEXTS

But how impressive is this compared to other similar documents, such as the Christian Bible? (Both books contain approximately the same number of words.)

First of all, which would you expect to be more successful in preserving the accuracy of a text?

The Christian Bible. For several reasons
.
First, the Christian Bible is about 1,700 years younger than the Torah. Second, the Christians haven't gone through nearly as much exile and dislocation as the Jews. Third, Christianity has always had a central authority (the Vatican) to ensure the accuracy of their text.

What are the results? The Interpreter’s Dictionary of the Bible, a book written to prove the validity of the New Testament, says: " A study of 150 Greek [manuscripts] of the Gospel of Luke has revealed more than 30,000 different readings... It is safe to say that there is not one sentence in the New Testament in which the [manuscript] is wholly uniform."

Other scholars report there are some 200,000 variants in the existing manuscripts of the New Testament, representing about 400 variant readings which cause doubt about textual meaning; 50 of these are of great significance.

The Torah has nine spelling variants -- with absolutely no effect on the meaning of the words. The Christian Bible has over 200,000 variants and in 400 instances the variants change the meaning of the text.
The point of course is not to denigrate Christianity. Rather, this comparison demonstrates the remarkable accuracy of the Jewish transmission of Torah.

THE TORAH AND THE UNIVERS






There is a famous story in the Talmud (Eruvin 13a):

When Rabbi Meir came to Rabbi Yishmael to learn Torah, he was asked: ​

"What is your profession, my son?"​

"I am a scribe," was the reply. ​

He said to me: "My son, be careful with your work, for it is the work of Heaven. Should you perhaps omit one letter or add one letter -- it could result that you destroy the entire world​

Rebbe Meir remarked: "Needless to say, I do not err by omitting or adding (letters)... but I am even concerned for a fly -- lest it come and alight upon the right-hand corner of a dalet and erase it, thereby rendering it a reish​

The famed commentator Rashi (11th century France) offers examples of how the addition or deletion of a single letter can lead to a blasphemous or heretical reading of the Torah -- i.e. a mistake that could destroy the entire world.

Maharsha (16th century Poland) explains there is a danger even if the error does not affect the meaning of the word. This is because of a Kabbalistic tradition that the letters of the Torah form the sacred Names of G-d written as "black fire upon white fire." These letters were employed by G-d in creating the world, and it is through them that He sustains it. The deletion of even one letter of this sustaining force therefore threatens the existence of the world.

Carefully guarding the words of the Torah has been a Jewish priority throughout the centuries.

Since it has been recieved the Torah has been read 4 times a week every week. If one mistake of a word is made, halef of the jews in the room will shout out corrections! There is no way it could be changed.

ONE OF THE MANY CHAINS OF
TORAH TRANSMISSION:

G-d (Mt. Sinai ,= 1312 B.C.E.)​

Moses (1272 B.C.E.)
Joshua (1245 B.C.E.)
Pinchus
Eli (929 B.C.E.)
Samuel (889 B.C.E.)
David (876 B.C.E.)
Achiah (800 B.C.E.)
Elijah (726 B.C.E.)
Elishah (717 B.C.E.)
Yehoyada (695 B.C.E.)
Zechariah (680 B.C.E.)
Hoshea (575 B.C.E.)
Amos (560 B.C.E.)
Isaiah (548 B.C.E.)
Michah (560 B.C.E.)
Yoel (510 B.C.E.)
Nachum (510 B.C.E.)
Chavakuk (510 B.C.E.)
Tzafaniah (460 B.C.E.)
Jeremiah (462 B.C.E.)
Baruch (347 B.C.E.)
Ezra (348 B.C.E.)
Shimon Hatzadik (310 B.C.E.)
Antignus of Socho (305 B.C.E.)
Yosi ben Yoezer and
Yosef ben Yochanon (280 B.C.E.)
Yehoshua ben Prachya and
Nitai of Arbel (243 B.C.E.)
Yehuda ben Tabai and
Shimon ben Shetach (198 B.C.E.)
Shmaya & Avtalyon (140 B.C.E.)
Hillel & Shammai (40 B.C.E.)
Rabban Shimon (10 B.C.E.)
Rabban Gamliel Hazaken (20 C.E.)
Rav Shimon ben Gamliel (50)
Rabban Gamliel (90)
Rabban Shimon (140)
Rabbi Yehuda Hanasi (180)
Rav, Shmuel, and Rabbi Yochanon (230)
Rav Huna (270)
Rabbah (310)
Rava (340)
Rav Ashi (420)
Rafram (443)
Rav Sam a B'rei d'Rava (476)
Rav Yosi (514)
Rav Simonia Rav Ravoi Me-Rov (589)
Mar Chanan Me-Ashkaya (608)
Rav Mari
Rav Chana Gaon
Mar Rav Rava
Rav Busai (689)
Mar Rav Huna Mari
Mar Rav Chiyah Me-Mishan
Mar Ravyah
Mar Rav Natronai
Mar Rav Yehuda (739)
Mar Rav Yosef (748)
Mar Rav Shmuel
Mar Rav Natroi Kahana
Mar Rav Avrohom Kahana (761)
Mar Rav Dodai
Rav Chananya (771)
Rav Maika (773)
Mar Rav Rava
Mar Rav Shinoi (782)
Mar Rav Chaninah Gaon Kahana (785)
Mar Rav Huna Mar Halevi (788)
Mar Rav Menasheh (796)
Mar Rav Yeshaya Halevi (804)
Mar Rav Kahanah Gaon (797)
Mar Rav Yosef
Mar Rav Ibomai Gaon (814)
Mar Rav Yosef
Mar Rav Avrohom
Mar Rav Yosef (834)
Mar Rav Yitzchak (839)
Mar Rav Yosef (841)
Mar Rav Poltoi (858)
Mar Rav Achai Kahana
Mar Rav Menachem (860)
Mar Rav Matisyahu (869)
Rav Mar Abba
Mar Rav Tzemach Gaon (891)
Mar Rav Hai Gaon (897)
Mar Rav Kimoi Gaon (905)
Mar Rav Yehuda (917)
Mar Rav Mevasser Kahana Gaon (926)
Rav Kohen Tzedek (935)
Mar Rav Tzemach Gaon (937)
Rav Chaninah Gaon (943)
Mar Rav Aharon Hacohen (959)
Mar Rav Nechemiah (968)
Rav Sherirah Gaon (1006)
Meshulam Hagadol
Rav Gershom Meor Hagolah (1040)
Rav Yaakov ben Yakar (1064)
Rav Shlomo Yitzchaki - '"Rashi'" (1105)
R' Shmuel ben Meir (Rashbam) (1174)
R' Yaakov ben Meir (Rabbenu Tam) (1171)
Eliezer Me-Metz (1175)
Rokeach (1238)
R' Yitzchak of Vienna (Ohr Zaruah)
Rav Meir of Rothenberg (1293)
R' Yitzchak of Duren (Shaarei Durah)
R' Alexander Zusiein Hakohen (Agudah) (1348)
Meir Bar Baruch Halevi (1390)
R' Sholom of Neustadt
R' Yaakov Moelin (Maharil) (1427)
R' Yisroel Isserlein (Trumas Hadeshen) (1460)
R' Tavoli
Rabbi Yaakov Margolies (1501)
Rabbi Yaakov Pollak (1530)
Rabbi Sholom Shachna (1558)
Rabbi Moshe Isserles '"Rama'" (1572)
Rabbi Yehoshua Falk Katz (1614)
Rabbi Naftoli Hirsch ben Pesachya (1650)
Rabbi Moshe Rivkas - '"Be'er Hagolah'" (1671)
Rabbi Avraham Gombiner (1682)
Rabbi Moshe Kramer (1688)
Rabbi Eliyahu Chasid (1710)
Rabbi Yissachar Ber (1740)
Rabbi Shlomo Zalman (1765)
Rabbi Eliyahu Kramer - '"Vilna Gaon'" (1797)
Rabbi Chaim Voloziner (1821)
Rabbi Zundel of Salant (1866)
Rabbi Yisroel Salanter (1883)
Rabbi Simcha Zissel of Chelm (1888)
Rabbi Yerucham Lebovitz (1936)
..
...
....
.....
......​

 

[lavikor201]

Does the Torah ever explain why circumcision pleases God? Does it say anything about it to give a clue, other than God demands it as a sign of his covenant?

It is written in the Torah: "This is My covenant that you shall observe between Me and you and your children after you, to circumcise your every male. You shall circumcise the flesh of your foreskin, and it shall become the sign of a covenant between Me and you". This is the only commandment of the Torah called "the sign of a covenant" between God and the Jewish people. In fact, the Torah mentions the word "Brit" (Heb. covenant) 13 times in connection with circumcision, which is why the word "Brit" has become synonymous with circumcision.

The Torah mentions the word "Brit" 13 times in connection with circumcision
The covenant between G-d and the Jewish people is so profound and significant that the circumcision is performed at the earliest possible time in a person's life. The Torah tells us that this is on the eighth day after birth.

There's a lot written in Kabbalah and Chassidut. It's difficult reading in the original, but basically, what they are all saying is that the body has to be attuned to receiving G-dly energy and become one with that.

The effect of every Mitzvah is to take a portion of the physical world and make it spiritual. That could be the food we eat, the money we give to Tzedakah, the bed we provide to weary travelers--but it all starts with our own bodies.

Not everything is within our power to elevate to the spiritual. A cow that has been slaughtered according to the laws of shechita can be elevated by eating its meat for a Shabbos meal and using its hide to make a sefer Torah. A pig, no matter which way you slaughter it, can't be made spiritual by eating it. As far as we're concerned, it's stuck until another era when its impurity will be removed (--there's an opinion of the sages that the pig will become Kosher in the Time to Come). As it stands now, the meat of a pig is not fit to receive that G-dly energy. That's why it is called "assur", translated as "forbidden", but literally meaning "bound". It is tied and bound below, and cannot be elevated above.

When it comes to our own bodies, they also need a 'hakshara'--a preparation to make them fit to receive G-dliness. This way, the physical body itself can become a G-dly article, just like a sefer Torah. We must eat kosher food. And we must have a Brit. Until then, the soul may be pure and whole, but the body remains unattuned and foreign to anything G-dly. It's door is closed and G-dliness can only hover beyond it, unable to enter.

What about women? How is their body made fit? Several rabbis answer this, according to the tradition that Adam was created both man and woman and then separated. So each man and woman is only half a body. Which means that every Jewish woman does have a brit--at least potentially--in the flesh of the other half of her body, wherever he may roam.

There are two primary reasons why G-d commanded us to place the symbol of our covenant on the male sexual organ:

1. G-d wanted this sign to be in the very part of the body which symbolizes pleasure. This is supposed to be a constant reminder to us that we should be focused on our special relationship with G-d and not get lost in life's pleasures and vices. Basically, we should always keep in mind that which is important and that which is quite trivial.

2. We place our sign on our reproductive member for we pass on our covenant with G-d to our children.

 

[samah12]

Lavikor, thank you so much that was a great read and very interesting. I would like to ask a couple more questions, if I ask anything rude please forgive me it is not intentional.

1. Why do you type G-d that way?

2. Ok this sounds crazy coming from a Muslim but I am sure you have had this conversation many times. After reading your post I am left wondering why Muslims say the Torah has been changed so much?

3. Is it permissable for a non Jew to read the Torah?

The article about the Torah scrolls is at www.ynetnews.com/articles/0,7...062895,00.html it says the 2 scrolls are hundreds of years older than the dead sea scrolls. (I don't know how to cut & paste a link so let me know if it doesn't work maybe it is my bad typing).

 

[lavikor201]

1. Why do you type G-d that way?

It is forbidden to erase or deface the name of G-d, and this prohibition applies to all languages. We, therefore, insert a dash in middle of G-d's name, allowing us to erase or discard the paper it is written on if necessary.


In prayer books and holy writings G-d's name is written properly, for there is no fear that one will discard a holy text.

[Although "G-d" is not His name, it certainly is a word which is reserved for Him alone (as opposed to "Creator" or "the benevolent one" which can be used in other contexts as well). We show respect to G-d by not defacing or discarding a word which is designated for Him.]

2. Ok this sounds crazy coming from a Muslim but I am sure you have had this conversation many times. After reading your post I am left wondering why Muslims say the Torah has been changed so much?

To tell you the truth, I don't know. It may have been a tactic to get Jews to convert, I really am not sure.

It is irrelevant though because a Muslim who follows his scriptures which follow the seven laws of Noah, and does not try and stop a jew from following the Torah will go to heaven.

Anyway, I am sure Muslims have a response to my claims and I have a reponse to theirs. I have learned to let it be and they can believe what they wish. We all have our beliefs.

3. Is it permissable for a non Jew to read the Torah?

I guess. The sages say one of the saddest days was the day it was translted outside of Hebrew because the language barriers are so vast that the non-Jews or even Jew who could not speak hebrew would misnunderstand the Torah and point out "contradictions".

The article about the Torah scrolls is at www.ynetnews.com/articles/0,7...062895,00.html it says the 2 scrolls are hundreds of years older than the dead sea scrolls. (I don't know how to cut & paste a link so let me know if it doesn't work maybe it is my bad typing).

Don;t know much about them. The scrolls from the link are not full Torah scrolls, but texts from the Torah which match accuratly all the verses they are from which we have today.

 

[samah12]

It is forbidden to erase or deface the name of G-d, and this prohibition applies to all languages. We, therefore, insert a dash in middle of G-d's name, allowing us to erase or discard the paper it is written on if necessary.


In prayer books and holy writings G-d's name is written properly, for there is no fear that one will discard a holy text.

[Although "G-d" is not His name, it certainly is a word which is reserved for Him alone (as opposed to "Creator" or "the benevolent one" which can be used in other contexts as well). We show respect to G-d by not defacing or discarding a word which is designated for Him.]

Thank you, very interesting. I do wish someone would tell me how to do multiple quotes like that, it would make my posts easier to read.

So more questions, just ignore me if I bore you.

We are all speaking of the same being, Muslims call Him Allah, Christians call him God, Jehovah's witnesses call him Jehovah. May I ask what is the correct Jewish name for Him (I know you will have to put a dash in but hopefully I will be able to read it).

To tell you the truth, I don't know. It may have been a tactic to get Jews to convert, I really am not sure.

It is irrelevant though because a Muslim who follows his scriptures which follow the seven laws of Noah, and does not try and stop a jew from following the Torah will go to heaven.

Anyway, I am sure Muslims have a response to my claims and I have a reponse to theirs. I have learned to let it be and they can believe what they wish. We all have our beliefs.

I will ask my husband. Nice attitude though.

I guess. The sages say one of the saddest days was the day it was translted outside of Hebrew because the language barriers are so vast that the non-Jews or even Jew who could not speak hebrew would misnunderstand the Torah and point out "contradictions".

So if you are a Jew born in say England, will you be taught to speak Hebrew so you can read the Torah? And would this apply to girls as well?

QUOTE]

 

[lavikor201]

We are all speaking of the same being, Muslims call Him Allah, Christians call him God, Jehovah's witnesses call him Jehovah. May I ask what is the correct Jewish name for Him (I know you will have to put a dash in but hopefully I will be able to read it).

We may not say it, nor write it. I won't even dare write the full name of G-d even with a dash. We do not even say it in prayer. We use terms like "L-rd" or "G-d" in prayer, not G-d's name though.

I will ask my husband. Nice attitude though.

There is nothing to ask. If your husbands a Muslim we obviously disagree.

So if you are a Jew born in say England, will you be taught to speak Hebrew so you can read the Torah? And would this apply to girls as well?

Yes, as well as to pray since Jewish prayer is conducted in Hebrew.

 

[samah12]

We may not say it, nor write it. I won't even dare write the full name of G-d even with a dash. We do not even say it in prayer. We use terms like "L-rd" or "G-d" in prayer, not G-d's name though.



There is nothing to ask. If your husbands a Muslim we obviously disagree.



Yes, as well as to pray since Jewish prayer is conducted in Hebrew.

Just out of curiousity, is it written in the Torah? I only ask because surely if you cannot say it or write it then is it not forgotten?

My husband is a Muslim and I am a convert but I am not closed minded (I hope), so I just meant I will show him your post about the Torah not being changed and see why he says it has been.

May I just say that Hebrew is a beautiful language to look as, as is Arabic. English is awful, not pleasing to the eye at all but alas at least I understand it.

 

[lavikor201]

Just out of curiousity, is it written in the Torah? I only ask because surely if you cannot say it or write it then is it not forgotten?

Oh it is written in the Torah but when we read the Torah we say the word for "L-rd" in Hebrew instead of pronouncing G-d's name.

In everday speech we use the word "Hashem" to refer to G-d a lot of times which means "the name" in hebrew.

May I just say that Hebrew is a beautiful language to look as, as is Arabic. English is awful, not pleasing to the eye at all but alas at least I understand it.

LOL, I agree.

 

[samah12]

Oh it is written in the Torah but when we read the Torah we say the word for "L-rd" in Hebrew instead of pronouncing G-d's name.

In everday speech we use the word "Hashem" to refer to G-d a lot of times which means "the name" in hebrew.



LOL, I agree.

Thank you so much that is really interesting and sounds very respectful. I must away to sleep now but I hope I can ask you more questions another day, I am really rather fascinated.