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Micha Berger
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Micha Berger commented on a post on Blogger.
Hikhos Yichud. Not a good idea, it's the law. If you see a rebbe violating hilkhos yichud.... As the NY transit police advertise: If you see something, say something.

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Micha Berger commented on a post on Blogger.
Language correction, though... Our parashah system was developed in Bavel. At the time, the reading in Eretz Yisreal was triennial, or perhaps more common -- once every 3-1/2 years, twice per shemittah cycle.

So really, it's Israel who got ahead of the system, and the question is: When does leining there fall back in line, when do they "rejoin"?

This adds another motivation... We tend to ration Torah reading like a little kid with candy -- when in doubt, read more now. So Israel doesn't split a parashah that the system doesn't require them to split until the last possible moment, on time to fix Devarim.

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I It could be that this dispute between the rishonim speaks to a fundamental difference about what it is people are meant to accomplish in life. The Rambam’s navi is fully integrated on physical, intellectual and spiritual levels, and therefore can “see”…

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Does Yahadus view the value of a human life to be very large, or actually infinite? There are famously three prohibitions that one must avoid even at the cost of one’s life even outside the context of an active campaign against Yahadus or the Jewish…

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Seems like a silly question: G-d is the Absolute Infinite. No? Actually, it’s not clear Hashem is infinite, as that would be a positive attribute of G-d. Aristotle did not believe in the possibility of an actual infinity, a completed set of infinite size.…

Chamushim
BY MICHA · ה׳ בשבט תשע״ו – THU, JAN 14, 2016

(This devar Torah is unchanged from 6 years ago. I am just re-posting it because I am a proud daddy and Opa.)

Someone showed me the following idea in the Be’er Yoseif by Rav Yoseif Zvi Salant.

וַיַּסֵּ֨ב אֱ-לֹהִ֧ים ׀ אֶת־הָעָ֛ם דֶּ֥רֶךְ הַמִּדְבָּ֖ר יַם־ס֑וּף וַֽחֲמֻשִׁ֛ים עָל֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם׃

– שמות יג:יח

ואסחר ה’ ית עמא אורח מדברא לימא דסוף ומזרזין סליקו בני ישראל מארעא דמצרים:

– תרגום אונקלות, שם

… בעבדא טבא …

– תרגום ירושלמי, שם

… אחד מחמשה:

– תנחומה (וורשה א׳), מכילתא דרבי ישמעאל
ואחזר ה’ ית עמא אורח מדברא דימא דסוף וכל חד עם חמשא טפלין סליקו בני ישראל מארעא דמצרים:

– תרגום יונתן

Hashem brought the nation around, via the path of the desert, the Red Sea; and the Children of Israel arose chamushim (to be defined) from the Land of Egypt.

– Shemos 13:8

.. and the Jews enthusiastically departed from the Land of Egypt.

– Targum Unqelus (ad loc)

… with good deeds…

– Jerusalem Targum (ad loc)

… one in five.

-Tanchuma (Warsaw ed. #1), Mechilta

… and the Jews departed with five infants from the Land of Egypt.

– Targum Yonasan (ad loc)

Rashi defines “chamushim as “armed”, which underlies the Targumim of Unqelus and Yerushalmi. Armed in a spiritual sense, prepared with good deeds.

Another definition would be from chameish, five, leading to the medrash concluding that only 1/5 of the Jewish were saved from Egypt. Rashi adds that the other 4/5 of the population died in Egypt during the plague of darkness. These were the people who didn’t merit redemption; those who believed in the Egyptian paganism and wanted to stay.

Deriving chamushim from the number five is also the point of departure for the Targum Yonsan’s “departed with five infants.” But the medrash on Shemos, describing the Egypt experience, told us that we had six children at a time. How then can the Targum Yonasan here mean that every Jew left with five children, as though this smaller number is something that should impress us? The Be’er Yoseif therefore believes the naive read of the Targum Yonasan is incorrect.

Instead, the Be’er Yoseif explains all these targumim in light of each other. The word chamushim was chosen not despite the ambiguity, but because of all its connotations.

Four fifths of the Jewish people died rather than being saved. But what about their children? The youth didn’t deserve death, even if they agreed with their parents — as children, they aren’t accountable or punishable for their crimes. The Be’er Yoseif explains that this means that each of the 600,000 men left Egypt had to have left with five families of children — his own, and those of four families left orphaned by this punishment. Far more than the six-at-a-time that were born to them.

This is not only the intent of the Targum Yonasan, but also, raising others’ children the “good deeds” of the Jerusalem Targum, as well as the “zerizus“, the enthusiasm, of the Targum Unqelus. They were prepared and surrounded by the mitzvah of taking in these children in need.

Today we think of adoption as something someone does when they r”l can’t have children of their own. However, in light of this devar Torah, we see that this mitzvah played a central role in defining us as a people. According to the Be’er Yosef, it is the merit of adopting orphans that rendered us ready for the redemption from Egypt!

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“And Aharon stretched out his hand over the water of Egypt, and the frog came up and covered the land of Egypt…. And Pare’oh called to Moshe and to Aharon and said, ‘Plea to Hashem, that He take away the frogs from me and my people….’”[1] Rashi on our…

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Shurat haDin — Israel Law Center finally demonstrated what Jewish Facebook users have felt anecdotally, that Facebooks’s dread of catering to Islamophobia has them underenforcing their own rules of appopriate content when posted by an Arab or Muslim…

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There isn’t much I can say about the life of Aliza Kayla bas Mikhah Shemuel. She was born the first day chol hamo’ed Sukkos. I don’t think she wanted to… Kayli spent the first days of Sukkos getting herself as far from out of there as possible, and she…

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וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן: “Yaaqov was living in the land where his father visited, in the land of Kenaan” – G-d, Bereishis 37:1 רש״י: … ועוד נדרש בו, וישב יעקב, ביקש יעקב לישב בשלוה קפץ עליו רוגזו של יוסף, צדיקים מבקשים…
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