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Laws of Rabbinic Authority
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Honoring Parents
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Laws of Conversation
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Laws of Kashruth
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Laws of Learning
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Laws of Modesty
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Laws of Thoughts
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Laws of Proper Social Conduct (Derekh
Eretz)
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Laws of Health
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Laws of Interaction with
Non-Jews
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Laws of Marital Obligations
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To Know the Absolute Transcendent Unity of the Sustainer and Maker
of the Universe:
that He is One unlike any oneness or unity within creation
that His oneness is not numerical nor physical or spatial and therefore can not be divided
that He therefore has no similarity to anything within creation - has no body nor form, nor anything in
common with such things, for any type of body or form is subject to types of plurality; Therefore, He is in no way male or
female, or any other thing which can be conceived by the mind - for "to His greatness
there is no investigation" (Psalms 145:3). Consequently all references to the Almighty are either by description of His workings in creation, or by metaphor, homonyms, or allegory -- and He is known/perceived by implication
of His actions within creation and by realizing what He is not - for nothing compares to Him.
Related Articles:
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To Direct Divine Service and Prayer To The One Creator ALONE
(not to attribute His glory to others [Isaiah 42:8; 48:11], not to use mediators / go-betweens)
"The Sages [Hhakhamim] said, 'What is the service of
the heart? This is prayer.'"
In halakha 2 of the same chapter they explain prayer to include supplicating, saying praise, asking for
one's needs with requesting, and giving thanks.
"I shall come with Your mighty acts, O' TRANSCENDENT-POWER my Divine-Master, I shall mention Your righteousness
alone." (Psalm 71:16)
The essence of the command on idolatry [is]
that [one is] not to serve anything from among all
of creation - not a messenger/angel, not a sphere, not any object in outer space, and nothing of the 4 fundamentals
[of physical reality], and nothing at all from anything created of
them; And even though that the one serving [idolatry may]
know that HASHEM is the Exceedingly Powerful Authority (E'lohim),
[and therefore he would be] serving
the created thing in the manner that Enosh and the people of his generation served [idolatry] at the beginning
- behold, this is [still] idolatry. And this issue is that which
the Torah warned about saying, "lest you lift up your eyes to the heavens and see the sun, etc... that HASHEM your G-d gave
over to the nations;" That is to say: Perhaps
you might inquire with the eye of your heart and view that these things conduct the world, and that they that HASHEM gave
over to all the world to be alive and existing, and that they do not diminish, as is the pattern of behavior of the world,
and [thus] you may say that it is proper to prostrate flat to them and serve them. And concerning this issue He commanded and said, "Guard yourselves lest your hearts be tempted astray;" That is to say, that you should not be tempted astray
with ponderings of the heart to the serving of these things, to be a mediator (sarsur) between yourselves
and the Creator. [Jeremiah 17:9 "The heart is more deceitful
than anything else, and is mortally sick;"] The commandment against idolatry is equal to all the commandments, as it is said, "And that
you will err and not do any of the commandments..." And from the oral teaching
we have learned that idolatry is what the text is referring to; Therefore, you've learned
that anyone who acknowledges idolatry is a non-believer in regard to all the Torah, and in regard to all the prophets, and
in regard to all that is commanded by the prophets, from Adam [seems to imply that such
a person is considered a non-believer also regarding the Noahide laws] unto the end of the world, as it is stated, "from the day that HASHEM commanded
and onward through your generations."
Rambam L'Ahm of Mosad haRav Kook comments on the word: Mediator (sarsur) - [this is a] broker / middle man (metavekh). And likewise
the Talmudic Sages (Hazal) have said (Sanhedrin Lamed Hhet) concerning 'Metatron:' [Talmudic
Aramaic:] It's established in our hands that even in ??... [Hebrew paraphrase:]
"Also in as an ambassidor - [sha'leeahh grida?], we don't want to accept him." And compare this with the words
of our teacher in his commentary to the Mishneh Sanhedrin chapter 5, "Therefore it is not proper to serve / use them that
they should be intermediaries, to come close to Him by means of [them], but rather to Him alone people should direct their
thoughts," in other words - we don't need a "direct advocate" (melitz yoshar) between ourselves and
our Father in Heaven - for the fact is that He is close to us when we call to Him, even without advocates / entreaters (melitzim) and
mediators (metavkhim).
In Jewish Law prayer (t'fila) refers to praise, request, and thanksgiving. In the Hebrew
of the Tanakh (Jewish Bible) the word pray (l'hitpalel) is often used just as in Old English as a synonym for requesting
from another individual visible before oneself. It is prohibited to request from no other being, power, or force without
which you have some physical mode of communication other than requesting from the Almighty alone - for He alone hears our
cry without needing 'modes' of communication - for He is Perfect and Sufficient with Himself - without need of any other thing
or being, and nothing is comparable to His Greatness.
Requesting from any other being, power, or force, which is unseen and without physical 'mode' of communication
to you, is to attribute to that thing an ability which belongs only to the Almighty; Additionally this implies that the
Almighty is not sufficient in Himself to hear our cries. Once one becomes accustomed to requesting from other unseen
forces, he begins to feel devoted to them as well, taking away from the honor and glory due to the All-powerful alone.
To use something as a go-between / mediator between yourself and the Almighty regarding prayer retracts from the honor of
the Almighty and is considered an act of service to something other than the Almighty, even if one is only using the
go-between as a way in which to direct his prayers and devotion toward the Almighty, he is associating the go-between with
the service (worship) of the heart, which is prayer. This is regarded as the origin of idolatry and is forbidden.
"Five [types of people] are
called minim (heretics):...., one who serves a 'power' other than He (the Almighty), in order that it (the 'power') will be a mediator (melitz)
between himself and the Master of the worlds."
Remember, as stated at the beginning of this section, our Sages explained that prayer is
the 'service of the heart.' They included supplicating and requesting within the meaning of prayer.
"That 'G-d,' blessed be He is worthy that we serve Him,
to glorify Him, to make known His greatness, and to do His commands
But not to do this to those that are below Him in the creation. Not to
the angels or to the stars or the planets or anything else, for they are all created things in nature and in their functioning,
there is no choice or judgment except by 'G-d' Himself. Also it is not fitting to serve them as intermediaries
to 'G-d.' Only to 'G-d' should you incline your thoughts and your actions. This is the fifth
principle and it warns against idolatry and most of the Torah speaks out against this."
Translated by Marc Mermelstein
Notice that inclining your thoughts (service of the heart) only to the Almighty is set
in contrast to serving things as intermediaries to the Almighty.
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[Talmudic references: Masekhet Sheqelim pereq Bet heh"heh / daf zayin;
Masekhet Moed Qatan daf heh ]
Visiting Graves,
...requesting from past "tzadiqim," and gathering at their burial monuments
________________________
"..and the righteous [Sadiqim] - we do not build for
them a memorial monument on their graves, for their words (teachings) are their memorial; and a person should not incline
to visit graves*." Mishneh Torah Hilkhoth Ahvel chapter 4 halakha 4
Rabbi Shmuel Tanhhum Robinshteen explains in his commentary to this halakha (page Resh Tzade Tet) found
in the Mishneh Torah published by Musad HaRav Kook - tav shin kaf bet - states, (Kaf Bet*) "to remember
by this [by visiting their graves] their remembrance,
for there is no need in this. [Because..] They
are remembered by means of their words and their good deeds (RAIB"SH brought at Kaf Samekh" Mem)" His commentary
understands the part of the above halakha "and a person shoud not incline to visit
graves" to be saying that it is specifically the graves of the righteous that one should not incline himself to visiting;
Ironically this is exactly what in our day has become a popular practice promoted by many influential rabbis.
In my opinion it is also possible to understand this halakha as saying that one should not incline himself to visit graves
at all, except for those times when halakha instructs us to visit cemeteries. Not only have many among our people become
accustomed to visiting specifically the graves of the righteous, but many have to great distress become accustomed as well
to make requests from the person buried at the particular grave, and to use him as an in-between / mediator / intercessor
between himself and the Almighty. To visit the grave of a righteous individual in contradiction to this apparently Rabbinic halakha
is one thing, but to also make requests from the individual buried there is a whole other level of prohibition (prohibited
from the Torah), much more severe than the mere prohibition of visiting the grave of the righteous. Additionally, during
certain times of the year at the graves of certain individuals, such as the traditional location of Rebi Shimon ben Yohhai
or the grave of the Breslov Rebbe, people gather together and surround the memorial monument of the one buried there (forget
the fact that such monuments are not to be built at the graves of the righteous) and thusly transgress another severe prohibition -
the prohibition of matzeva (the 11th negative commandment)
"The monument (matzeva) that the Torah prohibited - it
is a structure (binyan) that everyone gathers at (mitqab'tzeen etzlah), and even to serve HaShem, since
this was the way of the idolaters, as it states, 'and don't erect for yourself a monument (matzeva), that HaShem
your Powerful-Authority hates.' (Deuteronomy 16:22)"
[NOTE: The translation provided for this halakha on the above given link does not translate "mitqab'tzeen etzlah" accurately. "Mitqab'tzeen" means "they gather/congregate"
and "etzlah" means "at it." They translate it as "buildings in which people congregate," which would mean that
even a synagogue is prohibited, since this halakha prohibits even serving HaShem at a "matzeva."]
"And when they will say unto you, 'Inquire of the ghosts (ovoth)
and of the familiar spirits (yeed'onim), those that chirp and that mutter: [Say] - Shouldn't a people inquire of their Powerful-Authority ('G-d'); For the living [one
goes] to the dead?
To the Torah, even to the Testimony! If they don't speak according
to this Word, there is no light of dawn (idiom: truth) to it."
Various mainstream commentators to the Tanakh, such as the Radak and Rashi, understood this
Biblical passage to be speaking of the pointlessness and prohibition of seeking after / inquiring from "ovot"
and "yeed'onim" AS WELL AS the dead in general. While it is true that the righteous are called "alive"
even in their death, this does not change the fact that the righteous who have passed away are halakhicly (and literally)
dead. To say that they are not dead is to say that the righteous will not partake in the resurrection of the dead, hhas
w'shalom. In codified halakha the prohibition against seeking after the dead specifically prohibits actions one
may do in order that the dead will somehow actually come to the one seeking / inquiring. As the commentators
point out, and as is the obvious implication of the phrase "Shouldn't a
people inquire / seek after their Powerful-Authority? For the living [one goes] to the dead?!," is not limited
merely to the halakhic definition of seeking after the dead, but also to any form of seeking after the dead, which includes
requesting from the dead - a prohibition much more severe than the halakhic definition of "seeking after the
dead," since requesting from the dead, or any thing / being that is not physically in contact with the individual requesting,
is prayer. This falls under the category of an idolatrous practice as explained above in the previous section.
* Radak comments on Isaiah 8:19 as follows:
"If they say to you..." If they this people will
say to you "seek after the ovot and the yedoneem like we do," won't you see that they are whistling and muttering? If so,
that it is proper to seek after [you / them?] and to believe in them, say to them "Shouldn't a people inquire from his
Powerful-Authority (his "G-d" / E-lohov).." You inquire after other 'deities,' each and every people after their
deity. [This shows that inquiring after something even other than yeedoni and ovot is idolatry]
There are those who make the sun into a "power / deity", and there are those who make
the moon [into a "power/deity"], and there are those who will make the rest of the heavenly bodies (kokhaveem) [into
a "power / deity"]; and all these are alive / active, and there is a power / force in them, even though it is improper
to inquire / seek from them,... [ Again showing that the logic of Isaiah 8:19 applies to inquiring from anything
physically distinct force other than HaShem (Who is not physical, of course), including from the souls of the dead.] ...but this - that you say to us that we should inquire after the ovot & after
the yeedonim, this is a thing that intelligence [da'ath] does not allow [sovlo], for they are dead!
How will we inquire after the dead for favor of the living?!!; For the dead know nothing [m'uma] (quoting Ecclesiastes 9:5 ), and the whistling is the way [of] [(mrma)?] for those occupied in them
[in the dead, which includes the ovot and the yedonim],..."
* Rashi
"Shouldn't a people inquire after its Powerful-Authority [E-lohov]?"
This shall be your answer - Shouldn't a people like us that has a "G-d" [E-lohim] such as our "G-d -- inquire
from its "G-d?"; Maybe you will say to us to be like yourselves - inquiring the needs of the living from the dead;"
__________________________________________-
From Mesora.org articles:
"...A reader suggested the following support: “A proof against the people praying to the dead can be found in mesachet
Sotah 14a in Hagaha Habach. R. Chama bar Chaninah said the reason why G-d hid the burial place of Moshe was maybe people would
feel that when Moshe was alive, G-d listened to his prayers, so they will go to Moshe’s grave and violate idolatry.”
Correction:
A friend contacted me today suggesting that this Bach is not a refutation of praying to the dead. I had trusted the reader
who sent this support above, and did not review the Bach myself. I did so today and agree with my friend’s point. The
Bach did not say people will pray TO Moshe, but they will pray THAT Moshe seeks help from G-d, not deifying Moshe. According
to the Bach, although the Jews would not pray TO Moshe, they still violated Torah ideals by seeking assistance in any form
from the dead, even from Moshe."
"I will end with a quote from the Iyyun Tefila
from the book Otsar Tefilos’ (see the weekday morning Shmoneh Essray on “Oseh Shalom Bimromav):
“For
we have a great fundamental; it is not fitting to pray to any creation in the world and to request any assistance from it,
except from God alone.”
________________________
Related Articles:
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FOCUS ON AGGADAH AND MIDRASH
Even
concerning the metaphorical parts of the Talmud, which hopefully we ALL accept, Rabbi Shmuel haNagid (993-1056) wrote, as included in the 'Aiding Talmud Study' by Aryeh Carmell, from Feldheim Publishers:
Aggada [Aramaic: agadata]: everything mentioned in the Gemara [Talmud] , which is not
directly connected with the halakhic aspect of the commandment. One should learn from such statements ONLY those
things which our minds can grasp. It is important to know that ALL MATTERS which our Sages established as LAW,
in connection with the commandment transmitted by Moshe Rabbenu [Moses our teacher] who received it
from the Almighty [**this is real Kabbalah, which means 'reception/to receive'--webmaster**], CANNOT be augmented or diminished in any way. [This last statement refers
to Deuteronomy 17:11-13] HOWEVER, the [aggadic] explanations
they rendered of biblical verses were in accordance with their INDIVIDUAL VIEWS and the ideas WHICH OCCURRED to them.
We should learn from them insofar as our minds can grasp them; but otherwise we SHOULD NOT build upon them. (Since
we have not succeeded in understanding the deeper meaning of their words, we should NOT attempt to use them as the BASIS
of our thinking.) <explanation in ( )s from 'Aiding Talmud Study.
If this is true
for the Talmud, how much more so is it true for Midrashim outside of the Talmud, and even much more true would this be for
midrash which was supposedly lost for a thousand or so years, that was outside of Jewish hands during all that time, in addition
to being outside of the Talmud, much less mentioned in the Talmud. Certainly, if certain things in the Talmud itself
should not be the 'basis for our thinking,' which of course means that such things should not be made into a foundation
of our faith, then without doubt this can be applied to texts outside of the Talmud.
Rambam writes in his Commentary
to the Mishna to Seder Nashim in Sanhedrin chapter 10 (pereq Hheleq) on page qof-mem-heh of Rabbi Yosef
Qafehh's translation from the Arabic original:
[gimal] We have already mentioned to you a number of times that all disagreements that are between
Sages [hhakhamim] and that aren't (things) that depend on actions
(but) rather establish an opinion alone, there is no place to arrive
at a legal conclusion / decision [leefsoq] in practical Jewish law [halakha] according to (any) one of them...
INTRODUCTION TO THE AGADA
by Abraham, son of Moses Maimonides elaborates on the position of Agada and Midrash as it relates to practical Jewish law
and its overal purpose and proper understanding. Among the many things he wrote in his Intro. to Agada, the following
can be found, as translated in and included in the beginning of "EN JACOB" (Eheyn Ya'aqov) AGADA OF THE BABYLONIAN TALMUD,
by Rabbi Jacob Ibn Chabib, revised and translated into English by Rabbi. S. H. Glick, volume I:
"...And think not like those
who do not grasp the real truth that every simple Derash or so-called allegorical explanation of the passage uttered by the
sages, was handed over by tradition, like the principle parts of the Torah, because the fact is otherwise; that the explanation
of such passages which do not involve either a dogma of a religious principle or any law of the Torah, has no traditional
bearing, but was explained by the authors, merely according to their own knowledge and feeling. And many of them are
used merely as figures of speech in a poetical style, or are explained in that poetical form. Thus I have no doubt that
when R. Joshua said (Zebachim fol. 116.) regarding the sentence (Ex. 18,1.) And Jethro heard. What did he hear?
R. Joshua said, "the war of Amalek." 6) This is merely an opinion, not a tradition and is bringing of evidence to support
his opinion proves that it is so, for in a tradition we need no evidence; furthermore, the fact that all other sages differ
with him on this explanation proves this also. The same can be said regarding the explanation of....." ..etc.. etc..
Related Articles:
Kabbalah and Halakha
Midrashim Not Literal
What Are Midrashim?
Reason vs Reputation
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(Berakhoth 28 bet and 34 bet; Megilla 22 bet; Tur, Orach Chayim 131)
PROSTRATION [Heeshtahh'hawayah]
Rabbi Yosef Qafehh's commentary to the Mishneh Torah states in chapter 5 of Hilkhoth Tefila in Sefer Ahavah. There he says very
explicitly that the practice in Yemen was prostration in the manner of the Geonim [such as how Rav Saadiah Gaon explains in his siddur]... and there he explains how they did it. It basically
consists of sitting on the ground simi-indian style..... then leaning over to the point that one's face touches the ground.
On page 34 side bet of Tractate
Berakhoth p. 705 in the translation of the Talmud known as "THE TALMUD" WITH ENGLISH TRANSLATION AND COMMENTARY commentary
to this chapter by Rabbi Dr. A. Carlebach, Editor: Rabbi Dr. A. Zvi Ehrman of Fellow Jews' College, London; Member of the
ISRAEL BAR, and published by EL-'AM-HOZA'A LEOR ISRAEL Jerusalem - Tel Aviv 5742 - 1982 Peli Printing Works LTD, Ramat Gan
- Givatayim, it states:
"The third [type of bow mentioned in this part of the Gemara is] (hishtahawa'a),...total
bodily prostration;... (Tahhanunim; cf. Meg., ibid, B.M. 59B; El-Am Hazzahav, p. 184). YEMENITE JEWS STILL PRESERVE THE
CUSTOM."
In the book Even Sepir (page 68) you will find the testimony of
a European born Jewish traveller who visited Yemen in the year of 1859. He writes that the practice of the Yemenite Jews he
visited was full body-length prostration... "they fall on their faces, after the Prayer (Amida), stretching out their arms and leggs, like the custom of Ashkenazim on Yom Kippur," (translation mine from page 68 in Even Sepir).
A very deep text written about the topic, one which is unfortunately equally
difficult to get one's hands on, is the volume of the book HaMaspeek l'Ovdei HaShem by Rav Avraham son of Rambam where he writes around 100 pages on the practice and significance of prostration.
Reference to Ashkenazi act of prostration during Rosh Hashana and Yom
Kippur]]: see almost any Ashkenazi High Holiday Prayer book (Makhzor) under the section of Mussaf - Avoda as well as in 'Rite
and Reason' (page 528 &529 with references to Rema siman Tav-Resh-Caf-Alaf sayid Dalet, etc..) The following link shows
a picture of an Ashkenazi Jew prostrating along with the similar information I've provided here: http://www.childrenofabraham.org/render/GDP_2004_01/uimg_1035/
I think it's also worth noting that one finds on pages 875-877 and page
897 of the Feldheim translation of the well known book
Duties of the Heart it states in Hebrew (less clearly in the translations) how to do Tahhanunim
at night, including prostrating. My own translation of what
appears on these pages (so as to avoid copyright problems) is as follows:
On page 897 it is written, "Therefore, please listen, and see, and incline
your ear, and forget your people and the house of your father, and arise crying out to your King [in] your days and [in] your
nights; lift up your hands towards Him, and prostrate to Him [with your] face to the ground. And your eyelids should stream
waters, while kneeling upon your knees.."
Towards the beginning of page 875 it says, "And among them (the signs
of love towards the Almighty), is that at night he "falls [in prostration]" (a Jewish euphamism for prostration and supplication)....
page 877 continues "And whoever accepts this upon himself, should practice with the "Admonition"; he should pray it while
sitting; afterwards he should preface it with songs from the known songs/psalms, or others. And afterwards he should pray
the "Entreaty" while standing, and [then] prostrate until the end of it. And [then] kneel and say what he desires of supplications."
Additionally, on P.
300-301 in Feldheim translation, Chapter 5 on finds the following:
(Rav Bahhyah explains how we should serve the Creator by analogy of the proper
way that a servant should serve his human master. How much more so in relation to the Creator - L-RD of lords:)
"The rational-mind says: The things which are good for one who is among
the servants in this world, that he should practice them before his master (Master)....
....and he should... confess in his soul to his own smallness of his
status in his eyes, in relation to the greatness of his master, and should increase in prostrations to him,
and kneeling to him kneelings of submission and lowliness."
Related Articles:
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[Talmudic references: Berakhoth Lamed Dalet - bet; Megilla Khaf Bet - bet; Shavuoth
Tet Vav - bet]
"The mention of kneeling {k'reya} in every place is on
the knees.."
Halakha 10 of the same chapter states:
"[What does] 'kneeling {k'reya}' refer [to]?: One who prays (the Amida / Shemoneh Esreh) [should] kneel five kneelings within each
and every prayer [he prays]: at the first blessing, in the beginning and at the end;
and in the [blessing of] thanksgiving (mo'deem) at the beginning and at the end; and as he finishes
the prayer he kneels and steps three steps backward as he is kneeling, and gives peace from his left, and afterwards
from his right, and afterwards he raises his head from the kneeling.
The following commentary, concerning the Talmudic basis for the above halakha in the Mishneh Torah, is
from "THE TALMUD" with English Translation and Commentary; Tractate Berakhoth (v en 'omedin) - commentary to this chapter
by Rabbi Dr. A. Carlebach; Published by EL - 'AM - HOZA'A LEOR ISRAEL, Jerusalem - Tel Aviv 5742 - 1982 , commentary
on page 34 b of Tractate Berakhoth on p. 705 of the publication:
The second, keri'a, [kaf-resh-yud-ayin-heh], bending the knee, the Baraitha says, means veritable kneeling, as Solomon's prayer makes plain. In fact, however, nowadays one only bends the knee - except for Alenu during
Musaph on New Year and the Day of Atonement at 'but we kneel and prostrate and give thanks..' and during what is called the
'avoda in the Musaph of the Day of Atonement... Reader and often the whole congregation then re-enact the ancient ceremony
(see Rema to Sh. A., O.H. 621, 4)
A one possible explanation to how or why the practice of actual kneeling during the Amidah prayer ceased
as a common practice throughout the year as opposed to the practice observed in modern times of only doing so during
the Jewish New Year and the Day of Atonment, is found on page 704 of the same commentary:
Ginzberg (ibid., p.181 ff.) suggests that the dislike of an excess of bowings and so on stemmed from an
aversion to Christian practice.
Related Articles:
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[Talmudic references: Masekhet Holin Quf Vav - Alaf; Masekhet Shabbath Nun]
"But in the morning (shahhareeth) he washes his face, his
hands, and his feet, and afterwards he prays."
Rabbi Shelomo Sadoq, a well known Talmid Hhakham among Yemenite Jews, writes in his
published commentary to this halakha:
"But in the morning (shahhareeth) he washes his
face, his hands, and his feet." And this law is from Rabbi Sa'adyah
Gaon and from the tradition (mesora) of the Geonim based upon the statement of the Talmudic Sages (Hazal)
(in Tractate Shabbath nun); A person washes his face, his hands,
and his feet, for the honor / reference of his Owner (Qono), and according to the reasons known for ritual hand washing
(natilath yadah'yeem) of the morning (Shahharith), since he is made like a new creation, and because preparation
and sanctification for the Prayer [ei: the Amida / Shemoneh Esreh] as in the Holy Temple (Mikdash). It is reasonable that this statement of the Talmudic Sages (Hazal)
is intended for the washing of his face and his feet at his arising in the morning (shahhareeth) due to their
sweat and their filth, like the filth of his hands, and also because of purity and holiness and preparation for Prayer;
And therefore because of all the reasons which appear above, the need is only for the morning (shahhareeth),
and not as there are some who say that it is because they were going about barefoot, for if it were so - also for the
Afternoon Prayer (meenhha) likewise would one need to be obligated thusly [in the washing of his feet]; And what [of] that they are not accustomed
as of today to washing feet? - [This is] since they relied on the majority
of the clarifiers of practical Jewish law (posqeem) - that they did not need to [wash feet] - since most of the time they are covered with socks and shoes [that are] closed
up."
Rabbi Yosef Qafehh writes in his commentary the following:
"...And above I already brought the wording of Rabbi Sa'adyah Gaon
who also explains washing of feet, only that in the version I brought he explains this for all the prayers [not only
for the morning prayer]..... (the commentary continues with various opinions as to why washing feet in the morning is
no longer applicable - mainly because this halakha was given at a time when many went barefoot. They explain that since
today most wear shoes, that therefore there is no longer a need to wash feet; Then after giving the various opinions opposing
washing feet before prayer in modern times Rabbi Yosef Qafehh goes on to say:)
And in truth these matters in reality are the opposite (In reality, the truth
is the opposite of what the opposing opinions state) - the same ones who go about barefoot or in sandles without
a covering for their feet ([such as] socks) - their feet are NOT sweaty and
reeking; Rather, [those whose] feet are covered [in shoes or socks]
are so reeking that it is not enough for them to be washed in water; Rather,
they also require soap (boreet)."
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"We are to practice respect in synagogues... and all
of the People of Israel in Spain, and in the West, and in the area of Iraq, and in the Land of Israel, are accustomed to light
lanterns in the synagogues, and to lay out mats on the ground, in order to sit upon them. But in the cities of Edom (portions of Europe), there they sit on chairs."
"In your land you should not prostrate on stones, but you do prostrate
on quarried stones in the Holy Temple (Miqdash); And because of this all Israel is accustomed to lay out
mats in those synagogues that are floored with stones - or [they lay out] types of straw or hay, [in order] to separate between their
faces and the stones;* And if someone does not find something to
separate between himself and the stone - he goes to some other place [where there is no stone exposed] and prostrates [there], or he bows (shohheh) on his side
and tilts, in order that his face will not press on the stone."
* Commentary from "Rambam L'Ahm" - Mosad haRav Kook p. Quf Samekh: "And likewise we [Ashkenazim] are
accustomed on the New Year (Rosh haShana) and the Day of Atonement (Yom haKippurim) in the Additional (Musaf) Prayers
when we kneel (kor'eem)."
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Tefeyleen and Taleeth
["Phylacteries" and "Prayer Shawl"]
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Torah Learning [Lee'muwd
Torah]
In the book "Shalom Yerushalayim" - On the laws of Torah Learning / ahl hilkhot talmud Torah, page quf lamed, there is
a section on the "Obligation of Learning Halakha" concerning the Hhazon Ish. There you find references which show that
the Hhazon Ish considered there to be mistakes which are deeply rooted into the Hhareidi community --- with reference to Emuna
v'Betahhon, Hhazon Ish, 13 chapters from yud zayin to kaf tet for example. The "mistakes" concern how they learn
Gemara and the fact that they practically diminish learning practical halakha to an extreme minority of their learning.
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Practices of the Nations [Meenhageh
Goyeem]
(Non-Jewish fashion in clothes and hairstyles, non-Jewish holidays, etc...)
From "THE TALMUD" with English Translation and Commentary; commentary to this chapter by Rabbi Dr. A. Carlebach;
Published by EL-'AM - Hoza'a LeOr ISRAEL Jersualem - Tel Aviv 5742 - 1982
B.M. 59 b; Rabbi Aqiva donned black garments and wrapped himself in black as a sign of morning, which a
person under a ban had to observe.
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Preservation of Hebrew Pronunciation
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[Talmudic references: Ketuboth Ayin Bet - alaf; Nedarim Lamed
- bet; Eruvim Quf - bet; Tur and Shulhhan Arukh Alaf Heh Ayin " Zayin seeman Kaf Alaf ]
Modesty [S'neeuth]
A 'Hhakham,' a 'man of wisdom,' is not supposed
to reveal his head, his garment should reach to his ankels, but not lower so as to drag on the ground like the arrogant, and
the sleeves of his arms should come to the 'heads' of his fingers. His clothing should not be transparent, not rags
like a man in destitute, and not overly elaborate like one full of pride. His clothing should be reflective of his way
with others - modest and meek (Hilkhoth De'oth 5:[6] 10). Although not all Jewish men are a 'Hhakham,' all Jewish
men should try to model their ways after the ways of the 'Hhakham'eem.' This is a positive commandment in the
Torah. According to the Mishneh Torah, while praying the Prayer ('Shemoneh Esreh'), all Jewish men must be
especially careful to be modest and not to reveal their heads. The majority of observant Jews throughout the world in
our days have taken it upon themselves to try and always have a covering on their head. Jews in all places, until
fairly recent times, have traditionally worn a robe type garment with long sleeves.
Mishneh Torah in Sefer Qedusha in Hilkhoth Isurei Bi'ah 21:17
"The Daughters of Israel should not walk with their heads uncovered in a marketplace, whether she is available (for marriage) or whether she is married."
Mishneh Torah - Hilkhoth Ishuth 24:11
"These are the matters
that if she did one of them, she transgressed the 'faith of Moses:'
She went out in
the shuq [marketplace] and the hair of her head was exposed,.."
Mishneh Torah in Sefer Nashim in Hilkhoth Ishuth 24:12
"...What is meant by 'the Jewish faith?' It is the practice of modesty that
the 'Daughters of Israel' are accustomed to. And these are the things that if she does one of them, she transgresses
the 'Jewish religion:' She goes out to the marketplace or to a passage way with openings at each end while her head is uncovered and without
a reh'dheedh [long descending veil / cloth-material] on her as all the
women, even though her hair is covered in a scarf / handkerchief,..."
see further Modesty [S'neeuth]
Related Articles:
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B. M. 59 b includes laws on wounding / causing injury to a convert.
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Mishneh Torah, in Laws of Yom Tov 6:20
"Beith Din are obligated
(plural) to set-up law-enforcers (shoTrim) during the pilgrimage festivals (regelim), that they should be walking around and
seeking out in the gardens and in the orchards and over 'rivers' (keep in mind that even creeks are considered rivers in the
Middle East), in order that men and women not gather to eat and drink there, and [thus] come near to transgression; and likewise,
they should be cautioned all the people against this matter, in order that they not mix, men and women, in houses for joy[ful
occasions], and not become under the influence of (continue in [excessive drinking of]) wine, lest they come near to transgression."
הִלְכּוֹת
שְׁבִיתַת יוֹם טוֹב
פֵּרֶק ו
כ [כא] חַיָּבִין
בֵּית דִּין לְהַעְמִיד
שׁוֹטְרִים בָּרְגָלִים,
שֶׁיִּהְיוּ מְסַבְּבִין
וּמְחַפְּשִׂין בַּגִּנּוֹת
וּבַפַּרְדֵּסִים וְעַל
הַנְּהָרוֹת, כְּדֵי
שֶׁלֹּא יִתְקַבְּצוּ
לֶאֱכֹל וְלִשְׁתּוֹת
שָׁם אֲנָשִׁים וְנָשִׁים,
וְיָבוֹאוּ לִידֵי עֲבֵרָה.
וְכֵן יַזְהִירוּ עַל
דָּבָר זֶה לְכָל הָעָם,
כְּדֵי שֶׁלֹּא יִתְעָרְבוּ
אֲנָשִׁים וְנָשִׁים
בַּבָּתִּים לְשִׂמְחָה,
וְלֹא יִמָּשְׁכוּ בַּיַּיִן,
שֶׁמֶּא יָבוֹאוּ לִידֵי
עֲבֵרָה.
http://www.mechon-mamre.org/i/3406n.htm#20
[Of course they didn't have movie theators in that time period.]
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MORNING BLESSINGS BEFORE PRAYER
Shulhhan Arukh, Orehh Hhaieem, siman Dalet, Hilkhoth Natilath Yadhaieem Shahhareeth, Saeef Kaf Zayin, "..but the blessings
of the morning an individual is able to bless before washing, unless he slept on his bed nude,..." (Mishneh Brurah Nun
Tet) [Mesekhet Shabath Quf Tet?]
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IMITATING FASHION OF THE NATIONS
Evidence that Mainstream Style of Clothing Among "Black Hat" ("ultra-orthodox") Jews is due to literal Statutes
of the Idolatrous Nations / Hhuqoth haGoyeem concerning Style of Dress:
1804 legislation by Alexander I. encouraged Jews to adopt non-Jewish [German] clothing by
allowing those who did so to have greater freedom (to visit provinces of Russia outside the "Pale of Settlement), but Jewish
boys in high school were obligated to wear German style of clothing.
1835, 13th day of 4th Month, legislation by Nicholas I. re-enforced the above law with the
addition that Jews learning in universities must dress according to German [non-Jewish] norms; likewise for Jews elected to
civil positions.
1841 (December), Jews of Riga were allowed to remain residents on the condition that they
conform to the local [non-Jewish] style of clothing.
1845 (4th Month), Law enforced to compel all Jews in Russia to dress in German [non-Jewish]
style of clothing. Those Jews in Russia who were supportive of "modernization" of the Jewish people were joyful at the
issuing of this law. Their criticism of the way traditional Jews disliked this law is recorded the literature
they wrote at the time.
Historical Jewish dress among Yemenite Jews:
Shirt till about the knees, underneath a longer striped tunic. When going outside or on special
occasions they would put on a long coat/rob which remained open with one button on top. The longer tunic under the coat
had embroidery intentionally left incomplete as a sign of moarning of the destruction of the Temple in Jerusalem. http://www.jewishvirtuallibrary.org/jsource/vjw/Yemen.html#Clothing
One sees from www.JewishEncyclopedia.com that Length of clothing has historically been a universal distinguishing
feature in Jewish manner of clothing. In its article on Customes the following reference was provided:
(see Carl Köhler, "Trachten der Völker in Bild und Schrift," p. 300, Dresden, 1871).
That historical Jewish clothing was not originally established as consisting of expensive components
(ei: silk and velvet fabrics, and expensive furs) is indicated by the following quote from www.JewishEncyclopedia.com:
"The preference for silk, velvet, and expensive furs, against which the Jewish Council of the FourLands legislated from the sixteenth to the eighteenth century, still prevails in many parts of Russia, though it is waning."
The Qitzur Shulhhan 'Arukh states that one should not wear expensive clothing. Since when is dressing
up in a suit with a fine Italian made mofia hat considered inexpensive? Let us not recall what is stated many
times in the Talmud with regard to the color:
From "THE TALMUD" with English Translation and Commentary; commentary to this chapter by Rabbi Dr. A. Carlebach;
Published by EL-'AM - Hoza'a LeOr ISRAEL Jersualem - Tel Aviv 5742 - 1982
B.M. 59 b; Rabbi Aqiva donned black garments and wrapped himself in black as a sign of morning, which a
person under a ban had to observe.
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Isaiah [Yesha'yahu] 42:4 "He shall not
fail nor be crushed, till he have set the right in the earth; and the isles shall wait for his teaching (Torah);
5 Thus saith 'G-d' the L-RD, He that created the heavens, and stretched them forth, He that spread forth
the earth and that which cometh out of it, He that giveth breath (neshama) unto the people upon it, and spirit
(ruahh) to them that walk therein: I the L-RD have called thee in righteousness, and have taken hold of thy
hand, and kept thee, and set thee for a covenant of the people, for a light of the nations;" [JPS]
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