Questions about Judaism answered by a Jew!

[north_malaysian]

Do Jews have "Banking/Financial Law" like Islam?

 

[thirdwatch512]

i know you weren't asking me, but i ask you to compare the torah and the qu'ran.. they are both the most similar things you will ever see when it comes to laws and such.

jewish women are supposed to cover their heads
pork if forbidden
kosher is jewish food laws. muslims have a good law.
judaism has jewish courts. islam has islamic shar'iah courts.

you would be so surprised how similar they are.

MOD: THIS THREAD IS FOR ASKING QUESTIONS ABOUT JUDAISM, NOT MAKING ALLEGATIONS ABOUT ISLAM. YOU ARE ADVISED TO FOLLOW RULES CAREFULLY.

 

[جوري]

same laws are encumbent upon christians many simply choose to ignore them... Have you ever asked yourself why nuns cover their heads? Did Jesus (PBUH) not fast and not pray? and not give to the poor?--

 

[north_malaysian]

i know you weren't asking me, but i ask you to compare the torah and the qu'ran.. they are both the most similar things you will ever see when it comes to laws and such.

jewish women are supposed to cover their heads
pork if forbidden
kosher is jewish food laws. muslims have a good law.
judaism has jewish courts. islam has islamic shar'iah courts.

you would be so surprised how similar they are.

MOD: THIS THREAD IS FOR ASKING QUESTIONS ABOUT JUDAISM, NOT MAKING ALLEGATIONS ABOUT ISLAM. YOU ARE ADVISED TO FOLLOW RULES CAREFULLY.

If you read this thread from the beginning ... we Muslims already know that we and Jews are the closest religious group (in practices)

 

[thirdwatch512]

yes, some chrisitans, if not most, don't follow christianity like they're supposed to. like did you know that churches are supposed to be on saturday, and not sunday? that's one of the ten commandments!

yet most chrisitnas go to church on a sunday.. something that the catholic church adopted, and others followed.

 

[DAWUD_adnan]

Originally Posted by thirdwatch512 View Post
i know you weren't asking me, but i ask you to compare the torah and the qu'ran.. they are both the most similar things you will ever see when it comes to laws and such.

jewish women are supposed to cover their heads
pork if forbidden
kosher is jewish food laws. muslims have a good law.
judaism has jewish courts. islam has islamic shar'iah courts.

you would be so surprised how similar they are.

that is because muhammad (SAW) and musa .. moses(AS) had so many things in common and were very much alike hence the courts of law and everything. because these prophet were on earth long enough to buil up a community.

 

[IzakHalevas]

Do Jews have "Banking/Financial Law" like Islam?

Yes, about interest, lending, charity, banking, ect. Many secular Jews today sadly do not practice these laws fully.

 

[Mezier]

http://www.islamicboard.com/comparative-religion/30604-usury-interest-judaism.html

this was a topic i posted a while ago. I wonder if you could answer my questions in it please. Thank you.

 

[IzakHalevas]

which undoubtly means that these Jewish owned Investment firms are practising Usury. Is this permissible? Why, or why not?

There are many secular Jews that break Jewish law, in their buissness. It is something that I condemn, yet it is between them and G-d.

 

[north_malaysian]

Yes, about interest, lending, charity, banking, ect. Many secular Jews today sadly do not practice these laws fully.

can you give any link to sites regarding to Judaism Transaction Law. I want to compare it to Islamic law. Currently I'm practicing Banking Law (both secular and Islamic)

 

[Mezier]

There are many secular Jews that break Jewish law, in their buissness. It is something that I condemn, yet it is between them and G-d.

I was talking to a Jew the other day. And they told me that usury is allowed if that is the person's business. For example, if a Jew owns a bank, it is lawful for him to charge interest on loans. Is this correct?

thanks.

 

[Abu Zakariya]

Do Jews believe in the evil eye?

 

[IzakHalevas]

can you give any link to sites regarding to Judaism Transaction Law. I want to compare it to Islamic law. Currently I'm practicing Banking Law (both secular and Islamic)

There are many examples of the laws of "transaction" ect. I can quote the Torah for you to provide the sources:

If thou lend money to any of My people, even to the poor with thee, thou shalt not be to him as a creditor; neither shall ye lay upon him interest.​

אִם-כֶּסֶף תַּלְוֶה אֶת-עַמִּי, אֶת-הֶעָנִי עִמָּךְ--לֹא-תִהְיֶה לוֹכְּנֹשֶׁה; לֹא-תְשִׂימוּן עָלָיו, נֶשֶׁךְ, ​

(Exodus 22:24)​

This explains how G-d would not tolerate one Jew charging, or being a loan shark to another Jew. This is an example of how each Jew is to treat his fellow Jew as a brother, or sister.​

In the Book of Leviticus another example of this occurs:

And if thy brother be waxen poor, and his means fail with thee; then thou shalt uphold him: as a stranger and a settler shall he live with thee. Take thou no interest of him or increase; but fear thy G-d; that thy brother may live with thee. Thou shalt not give him thy money upon interest, nor give him thy victuals for increase.​

וְכִי-יָמוּךְ אָחִיךָ, וּמָטָה יָדוֹ עִמָּךְ--וְהֶחֱזַקְתָּ בּוֹ, גֵּר וְתוֹשָׁב וָחַי עִמָּךְ. אַל-תִּקַּח מֵאִתּוֹ נֶשֶׁךְ וְתַרְבִּית, וְיָרֵאתָ מֵאֱלֹהֶיךָ; וְחֵי אָחִיךָ, עִמָּךְ.אֶת-כַּסְפְּךָ--לֹא-תִתֵּן לוֹ, בְּנֶשֶׁךְ; וּבְמַרְבִּית, לֹא-תִתֵּן אָכְלֶךָ. ​

(Leviticus 25:35-37)​

We again find examples of the brotherhood that G-d wishes us to show towards eachother, as an example for the whole world to see.​

In Deuteronomy, G-d allows for the Jewish people to charge standard interest when making a loan to a foreigner. It isn't anything negative towards the foreigner or non-Jew, it is just the standard way of buisness the whole word deals in. The sacred relationship you have with another Jew when a Jew is not required when with a non-Jew.

Thou shalt not lend upon interest to thy brother: interest of money, interest of victuals, interest of any thing that is lent upon interest. Unto a foreigner thou mayest lend upon interest; but unto thy brother thou shalt not lend upon interest; that the L-RD thy G-d may bless thee in all that thou puttest thy hand unto, in the land whither thou goest in to possess it. When thou shalt vow a vow unto the L-RD thy G-d, thou shalt not be slack to pay it; for the L-RD thy G-d will surely require it of thee; and it will be sin in thee. But if thou shalt forbear to vow, it shall be no sin in thee. ​

לֹא-תַשִּׁיךְ לְאָחִיךָ, נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל: נֶשֶׁךְ, כָּל-דָּבָר אֲשֶׁר יִשָּׁךְלַנָּכְרִי תַשִּׁיךְ, וּלְאָחִיךָ לֹא תַשִּׁיךְ--לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ, בְּכֹל מִשְׁלַח יָדֶךָ, עַל-הָאָרֶץ, אֲשֶׁר-אַתָּה בָא-שָׁמָּה לְרִשְׁתָּהּ כִּי-תִדֹּר נֶדֶר לַיהוָה אֱלֹהֶיךָ, לֹא תְאַחֵר לְשַׁלְּמוֹ: כִּי-דָרֹשׁ יִדְרְשֶׁנּוּ יְהוָה אֱלֹהֶיךָ, מֵעִמָּךְ, וְהָיָה בְךָ, חֵטְאוְכִי תֶחְדַּל, לִנְדֹּר--לֹא-יִהְיֶה בְךָ, חֵטְא​

(Deuteronomy 23:20-23)​

In the book of Psalms of the Tanakh an example is shown:​

He that putteth not out his money on interest, nor taketh a bribe against the innocent. He that doeth these things shall never be moved.​

ה כַּסְפּוֹ, לֹא-נָתַן בְּנֶשֶׁךְ-- וְשֹׁחַד עַל-נָקִי, לֹא לָקָח​

עֹשֵׂה-אֵלֶּה-- לֹא יִמּוֹט לְעוֹלָם​

(Pslams 15:5)​

To gain a full understanding of the laws of usury it is necessary to study the topic as it is explained in the Talmud. The laws of usuryare discussed at length in Yoreh De'ah (159-177).

It is forbidden to participate in any way in an interest-bearing loan made by one Jew to another (160:1-3), but it is permitted to lend money to a non-Jew at interest (159:1-3). On loans in which both Jews and non-Jews are involved see 168-171;172:5;177:19. On loans involving close relatives, scholars, religious purposes, communal funds, or money belonging to the poor or to orphans see 160:8,17-20,22;168:17;172:1. ​

A borrower should not give gifts to a lender even in advance of the loan or after its payment and especially not at the time of payment (160:4-6). A lender should not accept unusual, involuntary, or conspicuous benefits, favors, or courtesies from a borrower (160:7,10-12,23; 166:1-3). It is permissible to give a person a gift in return for his lending someone else money, but the borrower should not be the one to tell the lender about the gift, and it is also forbidden to lend a person money in return for his giving a gift to someone else (160:13-14, and see 15-16 on other situations involving third parties). On exchanges of favors see 160:9.​

If a borrower paid interest on a loan the court can force the lender to repay it, but the court cannot force a lender to repay the value of other benefits that he received in connection with a loan if the borrower did not object to them, and the lender's estate is also not responsible for repayment (161:1-6; on other laws connected with repayment of interest see 161:7-10 and 177:11). The principal of an interest-bearing loan is collectible by the lender only if the interest is itemized; see 161:11. ​

It is forbidden to pay interest even if (because of devaluation of the currency) the value of the payment does not exceed the principal, and it is rabbinically forbidden to repay the full amount of a loan if the currency has increased in value (160:21). If the currency in which a loan was made is replaced by new currency which differs in weight from the old currency by less than 1/5, and the change has no effect on prices or the government forbids using the old currency, it is permitted to repay the original amount of the loan in the new currency; otherwise the amount paid must be reduced to make it equal in value to the original amount (165:1).​

If a borrower gives a lender property as security for a loan the lender may keep any income produced by the property provided the amount of the loan is reduced, even if not by the full amount of the income; but such an arrangement is forbidden if the borrower guarantees that the lender will not suffer any losses because of the property (172:1, and see 3-4,6). On transactions in which the lender rents the property back from the borrower see 164:1-4;172:2. ​

It is permissible to buy someone's debt for less than its face value and then to collect the full value provided the buyer is at risk if the debt cannot be collected; see 173:4-5. On other types of transactions that involve payments or benefits to a lender see 177:8-10,13-17. ​

It is permissible to lend someone money or goods for business purposes and to share in the resulting profits provided the borrower receives some payment for his efforts in addition to his share in the profits (167:1; see 173:15-16, 18-19 and 177:1-7,12,20-40). ​

A loan of goods may result in payment of interest if the goods increase in value and the borrower returns their current value; but such loans are permitted if they involve only a small quantity of goods, or if the borrower has access to goods of the same type, or if the goods have an official market price, or if the monetary value of the goods is specified at the time of the loan (162:1-5;163:1-3; see 173:6,17). ​

Advance payment for purchased goods may violate the prohibition against interest if the price of the goods goes up; it is permitted only if the goods are nearly ready for delivery or have an official market price or if the purchaser is at risk of losing his investment (see 173:7-14;175:1-7). When a violation has occurred the sale is void unless the goods have already been transferred (175:8). ​

It is forbidden to charge a significantly higher price for goods in return for a delay in payment (173:1, and see 177:1); but once a sale has been made it is permissible to accept a lower price in return for immediate payment (173:3), to charge a higher price for immediate delivery (173:2), or to pay a penalty for failure to deliver (see 177:18). Charging a rental fee is permitted even if the renter is responsible for the value of the rented item in case of loss; see 176:1-5. On making a rental price or a salary depend on how soon payment is made see 176:6-8. If a sale is not final but the price has been paid, under some circumstances the price is regarded as a loan; see 174. ​

Do Jews believe in the evil eye?

Can you please clarify.

In addition to Abu Zakariya's q, is there any place for demonic possession/witchraft and the like in Judaism?

There is evil in this world because G-d chose to make a fair and balanced world. If there was only good it would be no big deal to behave good because we wouldn't have a choice. In order for man to realize his potential and have free choice, G-d created evil. So whatever good was created, an evil counterpart was created as well. So too with angels, As far as evil angels being demons well that depends on your definition of demons. Bad forces are their to tempt you and try to make you do bad. Not because they want you to, but in my belief, because it is a test if you will stay with light or be drawn away by temptation.

 

[north_malaysian]

There are many examples of the laws of "transaction" ect. I can quote the Torah for you to provide the sources:

If thou lend money to any of My people, even to the poor with thee, thou shalt not be to him as a creditor; neither shall ye lay upon him interest.​

אִם-כֶּסֶף תַּלְוֶה אֶת-עַמִּי, אֶת-הֶעָנִי עִמָּךְ--לֹא-תִהְיֶה לוֹכְּנֹשֶׁה; לֹא-תְשִׂימוּן עָלָיו, נֶשֶׁךְ, ​

(Exodus 22:24)​

This explains how G-d would not tolerate one Jew charging, or being a loan shark to another Jew. This is an example of how each Jew is to treat his fellow Jew as a brother, or sister.​

In the Book of Leviticus another example of this occurs:

And if thy brother be waxen poor, and his means fail with thee; then thou shalt uphold him: as a stranger and a settler shall he live with thee. Take thou no interest of him or increase; but fear thy G-d; that thy brother may live with thee. Thou shalt not give him thy money upon interest, nor give him thy victuals for increase.​

וְכִי-יָמוּךְ אָחִיךָ, וּמָטָה יָדוֹ עִמָּךְ--וְהֶחֱזַקְתָּ בּוֹ, גֵּר וְתוֹשָׁב וָחַי עִמָּךְ. אַל-תִּקַּח מֵאִתּוֹ נֶשֶׁךְ וְתַרְבִּית, וְיָרֵאתָ מֵאֱלֹהֶיךָ; וְחֵי אָחִיךָ, עִמָּךְ.אֶת-כַּסְפְּךָ--לֹא-תִתֵּן לוֹ, בְּנֶשֶׁךְ; וּבְמַרְבִּית, לֹא-תִתֵּן אָכְלֶךָ. ​

(Leviticus 25:35-37)​

We again find examples of the brotherhood that G-d wishes us to show towards eachother, as an example for the whole world to see.​

In Deuteronomy, G-d allows for the Jewish people to charge standard interest when making a loan to a foreigner. It isn't anything negative towards the foreigner or non-Jew, it is just the standard way of buisness the whole word deals in. The sacred relationship you have with another Jew when a Jew is not required when with a non-Jew.

Thou shalt not lend upon interest to thy brother: interest of money, interest of victuals, interest of any thing that is lent upon interest. Unto a foreigner thou mayest lend upon interest; but unto thy brother thou shalt not lend upon interest; that the L-RD thy G-d may bless thee in all that thou puttest thy hand unto, in the land whither thou goest in to possess it. When thou shalt vow a vow unto the L-RD thy G-d, thou shalt not be slack to pay it; for the L-RD thy G-d will surely require it of thee; and it will be sin in thee. But if thou shalt forbear to vow, it shall be no sin in thee. ​

לֹא-תַשִּׁיךְ לְאָחִיךָ, נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל: נֶשֶׁךְ, כָּל-דָּבָר אֲשֶׁר יִשָּׁךְלַנָּכְרִי תַשִּׁיךְ, וּלְאָחִיךָ לֹא תַשִּׁיךְ--לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ, בְּכֹל מִשְׁלַח יָדֶךָ, עַל-הָאָרֶץ, אֲשֶׁר-אַתָּה בָא-שָׁמָּה לְרִשְׁתָּהּ כִּי-תִדֹּר נֶדֶר לַיהוָה אֱלֹהֶיךָ, לֹא תְאַחֵר לְשַׁלְּמוֹ: כִּי-דָרֹשׁ יִדְרְשֶׁנּוּ יְהוָה אֱלֹהֶיךָ, מֵעִמָּךְ, וְהָיָה בְךָ, חֵטְאוְכִי תֶחְדַּל, לִנְדֹּר--לֹא-יִהְיֶה בְךָ, חֵטְא​

(Deuteronomy 23:20-23)​

In the book of Psalms of the Tanakh an example is shown:​

He that putteth not out his money on interest, nor taketh a bribe against the innocent. He that doeth these things shall never be moved.​

ה כַּסְפּוֹ, לֹא-נָתַן בְּנֶשֶׁךְ-- וְשֹׁחַד עַל-נָקִי, לֹא לָקָח​

עֹשֵׂה-אֵלֶּה-- לֹא יִמּוֹט לְעוֹלָם​

(Pslams 15:5)​

To gain a full understanding of the laws of usury it is necessary to study the topic as it is explained in the Talmud. The laws of usuryare discussed at length in Yoreh De'ah (159-177).

It is forbidden to participate in any way in an interest-bearing loan made by one Jew to another (160:1-3), but it is permitted to lend money to a non-Jew at interest (159:1-3). On loans in which both Jews and non-Jews are involved see 168-171;172:5;177:19. On loans involving close relatives, scholars, religious purposes, communal funds, or money belonging to the poor or to orphans see 160:8,17-20,22;168:17;172:1. ​

A borrower should not give gifts to a lender even in advance of the loan or after its payment and especially not at the time of payment (160:4-6). A lender should not accept unusual, involuntary, or conspicuous benefits, favors, or courtesies from a borrower (160:7,10-12,23; 166:1-3). It is permissible to give a person a gift in return for his lending someone else money, but the borrower should not be the one to tell the lender about the gift, and it is also forbidden to lend a person money in return for his giving a gift to someone else (160:13-14, and see 15-16 on other situations involving third parties). On exchanges of favors see 160:9.​

If a borrower paid interest on a loan the court can force the lender to repay it, but the court cannot force a lender to repay the value of other benefits that he received in connection with a loan if the borrower did not object to them, and the lender's estate is also not responsible for repayment (161:1-6; on other laws connected with repayment of interest see 161:7-10 and 177:11). The principal of an interest-bearing loan is collectible by the lender only if the interest is itemized; see 161:11. ​

It is forbidden to pay interest even if (because of devaluation of the currency) the value of the payment does not exceed the principal, and it is rabbinically forbidden to repay the full amount of a loan if the currency has increased in value (160:21). If the currency in which a loan was made is replaced by new currency which differs in weight from the old currency by less than 1/5, and the change has no effect on prices or the government forbids using the old currency, it is permitted to repay the original amount of the loan in the new currency; otherwise the amount paid must be reduced to make it equal in value to the original amount (165:1).​

If a borrower gives a lender property as security for a loan the lender may keep any income produced by the property provided the amount of the loan is reduced, even if not by the full amount of the income; but such an arrangement is forbidden if the borrower guarantees that the lender will not suffer any losses because of the property (172:1, and see 3-4,6). On transactions in which the lender rents the property back from the borrower see 164:1-4;172:2. ​

It is permissible to buy someone's debt for less than its face value and then to collect the full value provided the buyer is at risk if the debt cannot be collected; see 173:4-5. On other types of transactions that involve payments or benefits to a lender see 177:8-10,13-17. ​

It is permissible to lend someone money or goods for business purposes and to share in the resulting profits provided the borrower receives some payment for his efforts in addition to his share in the profits (167:1; see 173:15-16, 18-19 and 177:1-7,12,20-40). ​

A loan of goods may result in payment of interest if the goods increase in value and the borrower returns their current value; but such loans are permitted if they involve only a small quantity of goods, or if the borrower has access to goods of the same type, or if the goods have an official market price, or if the monetary value of the goods is specified at the time of the loan (162:1-5;163:1-3; see 173:6,17). ​

Advance payment for purchased goods may violate the prohibition against interest if the price of the goods goes up; it is permitted only if the goods are nearly ready for delivery or have an official market price or if the purchaser is at risk of losing his investment (see 173:7-14;175:1-7). When a violation has occurred the sale is void unless the goods have already been transferred (175:8). ​

It is forbidden to charge a significantly higher price for goods in return for a delay in payment (173:1, and see 177:1); but once a sale has been made it is permissible to accept a lower price in return for immediate payment (173:3), to charge a higher price for immediate delivery (173:2), or to pay a penalty for failure to deliver (see 177:18). Charging a rental fee is permitted even if the renter is responsible for the value of the rented item in case of loss; see 176:1-5. On making a rental price or a salary depend on how soon payment is made see 176:6-8. If a sale is not final but the price has been paid, under some circumstances the price is regarded as a loan; see 174. ​

Thanks for the info...

How about laws in making transaction agreement or contractual law.... do Judaism have it too?

 

[Asyur an-Nagi]

izak, i have a jewish friend, and he is so pride of masada (or metsuda, or i don't know) as something he labeled 'signs of courage'. what is it actually?

 

[north_malaysian]

izak, i have a jewish friend, and he is so pride of masada (or metsuda, or i don't know) as something he labeled 'signs of courage'. what is it actually?

like "We Would never forget Masada"?

 

[Asyur an-Nagi]

like "We Would never forget Masada"?

yup. such things!

 

[north_malaysian]

yup. such things!

I've seen site of Masada on Globe trekker... If I'm not wrong...

I think it's about a place where many Jews jumped off from MAsada to the sea killing themselves rather than surrender to ... I've forgot whom...

Maybe our Jewish friends can correct my 'not so remembered' facts...

 

[Abu Zakariya]

Can you please clarify.

From Wikipedia:

In most languages the name translates literally into English as "bad eye", "evil eye", "evil look", or just "the eye". Some variants from around the world are: Yiddish aynore or ahore (from Hebrew עין הרע cayin harac

The evil eye is equally significant in Jewish folklore. Ashkenazi Jews in Europe and the Americas routinely exclaim Keyn aynhoreh! (also spelled Kein ayin hara!), meaning "No evil eye!" in Yiddish, to ward off a jinx after something or someone has been rashly praised or good news has been spoken aloud.

So it seems like (at least some) Jews do believe in the evil eye. But does the Torah or Talmud mention the evil eye?

 

[IzakHalevas]

I've seen site of Masada on Globe trekker... If I'm not wrong...

I think it's about a place where many Jews jumped off from MAsada to the sea killing themselves rather than surrender to ... I've forgot whom...

Maybe our Jewish friends can correct my 'not so remembered' facts...

Masada is an ancient fortress where a group named the "zealots" feld to when the Romans took Jerusalem from the Jews and made huge restrictions on Jews.​

With the fall of Masada in year 73 CE, the state of Israel came to an end for a period of almost 1,900 years.​

Moreover, the Masada has an exceptional geographical setting — one independent mountain rising up a couple of hundred metres, surrounded by breathtaking nature and overlooking most of the Dead Sea.​

The people of Masada were a group of about 1,000 Zealots, including women and children. The Zealots were a group known for strong sentiments and great involvement in their religion. ​

When Jerusalem falls into Roman hands, the Zealots take refuge in Masada. The Romans respond with besieging the fortress.​

As the Romans have a huge earth assault ramp built from west over to the summit of Masada, the Zealots realize that their defeat is near, and they decide to commit mass suicide. Yet since suicide is discouraged in Halacha, everyone decided to draw, and kill eachother rather than be slaves and be forced to convert away from Judaism.
Jewish law says you should chose death rather then Paganism.​

Everyone killed eachother, and in the end one man was left and killed himself. The Romans got to the top, saw everyone dead, and the zealots opened the doors and displayed before they died, all the supplies they had. They made it a point to the Romans that they chose to die, instead of serve them.​

In the 1920s, the Hebrew writer Isaac Lamdan wrote "Masada," a poetic history of the anguished Jewish fight against a world full of enemies. According to Professor David Roskies, Lamdan's poem, "more than any other text, later inspired the uprising in the Warsaw Ghetto." The Warsaw Ghetto was where all the Jews of Poland were herded into and walled in, the slums of Warsaw, waiting to be gased, liquidated, or shot. The Jews had an uprising, and held off an army with tanks ect, for 40 days. The Jews in the Warsaw Ghetto with mostly pistols and home made bombs lasted longer than the entire country of France I believe against Nazi Germany!

So it seems like (at least some) Jews do believe in the evil eye. But does the Torah or Talmud mention the evil eye?

Not that I know of.​