https://www.jpost.com/opinion/article-786004
In the past four months, a newfound closeness to God and Judaism has emerged among many Israelis. A survey, carried out by Lazar Research and published on Friday exclusively for The Jerusalem Post, reveals a dramatic shift in spiritual sentiment: a third of those polled have found their faith in God deepened during these challenging four months. This significant finding points to a collective search for comfort, understanding, and strength in adversity.
This is not a shock to anyone other than they "If you're not Chareidi like us, you're an apikorus who hates God and Torah" crowd.
ReplyDeleteIsraelis on average have always felt a connection to God. Even the self-proclaimed atheists have no trouble announcing "There is one God and I don't believe in Him!"
“War with Hamas pushes Israelis closer to God” Interesting. Today’s daf hayomi Baba Kama 101a
ReplyDelete“Come and hear: A garment which was dyed with the shells of the fruits of Orlah [i.e., the fruit in the first three years of the plantation of the tree; cf. Glos] has to be destroyed by fire [Orl. III, 1. Orlah is proscribed from any use; cf. Lev. XIX, 23i]. This proves that appearance is a distinct item [in valuation]! [To render the garment itself proscribed]. Said Raba: [It is different in this case where] any benefit visible to the eye [Cf. Me'il. 20a] was forbidden by the Torah as taught Uncircumcised: it shall not be eaten of [Lev. XIX, 23]; this gives me only its prohibition as food. Whence do I learn that no other benefit should be derived from it, that it should not be used for dyeing with, that a candle should not be lit with it? It was therefore stated further, Ye shall count the fruit thereof as uncircumcised: . . . . uncircumcised, it shall not be eaten of, for the purpose of including all of these [Pes. 22b. Kid. 56b. ‘Orlah thus affords no precedent].”
Beautiful. My theory. Leviticus 19:23 “And when you enter the land and plant any tree for food, you shall regard its fruit as forbidden וַעֲרַלְתֶּם. Three years it shall be forbidden עָרְלָתוֹ for you, not to be eaten עֲרֵלִים.”
ויקרא פרשת קדושים פרק יט פסוק כג
וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל:
רש"י
וערלתם ערלתו - ואטמתם אטימתו, יהא אטום ונסתם מליהנות ממנו: שלש שנים יהיה לכם ערלים - מאימתי מונה לו, משעת נטיעתו. יכול אם הצניעו, לאחר שלש שנים יהא מותר, תלמוד לומר יהיה, בהוייתו יהא
This is a Torah law: the first 3 years fruit of a newly planted tree in Israel is forbidden for benefit, whether for eating, lighting, or dyeing whatever. Yes a garment which was dyed with the shells of the fruits of Orlah has to be destroyed by fire. Beautiful Talmudic discussion.
“War with Hamas pushes Israelis closer to God” Interesting. Today’s daf hayomi Baba Kama 102a:
ReplyDelete“R. Kahana said: Whether [or not] we say in regard to the Sabbatical Year that wood is meant as a rule for heating was a matter of difference between the following Tannaim, as taught: The produce of the Sabbatical Year should be handed over neither for the purpose of steeping nor for the purpose of washing with them. R. Jose, however, says that the products of the Sabbatical Year may be put into steep and into the wash [Suk. 40a].Suk. 40a Now, what was the reason of the Rabbis [the first Tanna]? The first Tanna Because Scripture said, for food implying not for the purpose of steeping, for food [Lev. XXV. 6: And the sabbath-produce of the land shall be for food for you.] and not for the purpose of washing. But R. Jose said that Scripture stated Lev. XXV. 6: And the sabbath-produce of the land shall be for food for you. for you Lev. XXV. 6: And the sabbath-produce of the land shall be for food for you.,Lev. XXV. 6: And the sabbath-produce of the land shall be for food for you. Implying, for all your needs.”
Beautiful Talmudic discussion. My theory. Leviticus 25:6 “But you may eat whatever the during its sabbath will produce---you, your male and female slaves, the hired and bound laborers who live with you,”
ויקרא פרשת בהר פרק כה פסוק ו
וְהָיְתָה שַׁבַּת הָאָרֶץ לָכֶם לְאָכְלָה לְךָ וּלְעַבְדְּךָ וְלַאֲמָתֶךָ וְלִשְׂכִירְךָ וּלְתוֹשָׁבְךָ הַגָּרִים עִמָּךְ:
מדרש הגדול ויקרא פרשת בהר פרק כה פסוק ו
לאכלה. ולא לסחורה. לאכלה. לאכול דבר שדרכו לאכול. מכאן אמרו פירות שביעית ניתנו לאכילה ולשתייה ולסיכה ולהדלקת הנר ולצביעה.
Once again the Torah is concerned with non-Israelites, their humanitarian needs, Bravo we did the greatest freeing hostages of all time from the evil Sinwar etc.
“War with Hamas pushes Israelis closer to God” Interesting. Today’s daf hayomi Baba Kama 103b:
ReplyDelete“R. Huna b. Judah raised an objection [from the following]: R. Simeon b. Eleazar said that R. Tarfon and R. Akiba did not differ in regard to one who bought [an article] from one out of five without knowing from whom he bought it, both holding that he may put down the purchase money among them and depart [as in this case no crime was committed by him]. Where they differed was regarding one who robbed one out of five persons without knowing whom he robbed, R. Tarfon maintaining that he may leave the value of the misappropriated article among them and depart, whereas R. Akiba says that there could be no remedy for him unless he pays for the misappropriated article to each of them [Yeb. 118b].”
Beautiful Talmudic discussion. My theory. Leviticus 5:23 “then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found,” R. Akiba is strict with the robber “R. Akiba says that there could be no remedy for him unless he pays for the misappropriated article to each of them.” Why? My theory because the Torah is strict with a robber who sinned and is guilty “if he hath sinned, and is guilty, that he shall restore that which he took by robbery.”