JTF.ORG Forum
General Category => General Discussion => Topic started by: The Noachide on May 22, 2012, 08:27:14 PM
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http://www.youtube.com/watch?v=-CgUsAaH_fk
He made statements like "G=d is not good" "Orthodox Judaism is man made and idol worship"
What's the world coming to?
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Karaites are the Apikorsim. They deny the Oral Law... They perverted Judaism by rejecting the Halacha...
See this:
http://www.dailyhalacha.com/m/halacha.aspx?id=2070
The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), in his glosses to the Eben Ha’ezer section of the Shulhan Aruch (Siman 4), rules that it is forbidden to marry somebody from the heretical Karaite sect. The Karaites were a group of Jews that denied the authority of the oral tradition recorded in the Talmud, including the Sages’ interpretations of the Torah and the Halachic system derived from these interpretations. They insisted on following only the plain reading of the Torah, without paying any attention to the Rabbinic Halachic tradition. This rejection of the authority of the Talmud resulted in improper procedures for divorce. When a Karaite couple divorced, they did not follow the rules and guidelines established by Halacha, and they therefore were not, technically speaking, divorced. If the wife then remarried, her relationship with her second husband was considered adulterous, since she was still married to the first husband according to Halacha. Hence, the children born from the second marriage had the status of Mamzerim, who are forbidden for marriage. And if a Mamzer marries, the children also have the status of Mamzerim.
As a result, the Karaite community had many Mamzerim. The Rama therefore ruled that it is forbidden to marry somebody who descends from this community, even if that individual rejected the heretical beliefs of the Karaites and embraced traditional Judaism, given the likelihood that this person is a Mamzer.
A different view on this subject was taken by the Radbaz (Rabbi David Ben Zimra of Egypt, 1480-1574), in his responsa (vol. 1, Siman 73), where he writes that one may marry somebody from the Karaite sect, assuming, of course, that this person has embraced traditional Judaism. The Radbaz claimed that although the Karaites’ divorces are invalid, their marriages are also invalid. The witnesses at Karaite weddings were, more often than not, Karaites, who are ineligible to serve as witnesses since they do not believe in or follow Halacha. Hence, since divorced Karaite couples were never Halachically married to begin with, a divorced Karaite woman’s second marriage is not considered an adulterous relationship, and does not produce Mamzerim.
The Bet Yosef (commentary by Maran, author of the Shulhan Aruch), however, cites Rabbenu Shimshon as ruling stringently on this issue, and, as mentioned the Rama rules against the Radbaz and forbids marrying a member or descendant of the Karaite sect.
The Bet Yosef and Rama also discuss the question of marrying somebody from the Marranos, the Jews in Spain who outwardly conducted themselves as gentiles to avoid religious persecution. These authorities rule that it is permissible to marry somebody from this group, since they strictly observed the laws of divorce. Although the Marranos acted as gentiles in public, they remained faithful to Jewish practice in their private lives, including with regard to marriage and divorce. Therefore, we need not be concerned about the possibility of a Marrano being a Mamzer, and they are thus permissible for marriage, assuming, of course, that they have repented and conduct themselves as Jews both in private and public.
This discussion underscores the delicate nature of Gittin (the Halachot of divorce) and the importance of ensuring that divorces are properly handled by competent Rabbinic scholars. The laws of Gittin are especially intricate, and even an incorrect letter on the bill of divorce can invalidate the divorce, which will have the effect of rendering the woman’s second marriage an adulterous relationship and her children Mamzerim. When, Heaven forbid, a divorce becomes necessary, the couple must consult with a qualified Rabbi to ensure that it is done according to Halacha, and they should not simply “shop around” for the cheapest Rabbi they can find to handle the complex process of divorce. And if a person knows a couple that is in the process of divorcing, he should encourage them to have it handled properly according to Halacha, in order to avoid Mamzerut.
See also : http://www.aish.com/jl/h/cc/48949881.html
The Karaites
During the long history of Babylonian Jewry, sometimes the Reish Galusa wielded more power, sometimes the Gaonim. Much depended on the political climate and the personalities involved. Generally, however, the position of the Gaon was determined by scholarship, while the position of Reish Galusa was depended on lineage (as the Reish Galusa was traditionally the descendant of King David.)
And it was a dispute over lineage that gave rise to a splinter sect in 8th century Baghdad ― a splinter sect that came to be known as the Karaites.
When Shlomo, the Reish Galusa, died childless in 760, two of his nephews Hananiah and Anan vied for the position. Hananiah got the job and Anan went off to start his own religion.
This is another example of a pattern we have seen previously ― a split among the Jews due to pride and ego. (We saw it, for example, in Part 20 with Rehoboam and Jeroboam.)
The sect that Anan started in some ways was similar to the Sadducees. Like the Sadducees, the Karaites didn't recognize the authority of the Oral Torah and hence they read the Written Torah literally. (Their name, Karaites, comes from the Hebrew verb, kara, meaning "read.")
As we saw earlier, it is impossible to live a Jewish life without the Oral Torah as so much of the Written Torah is not specific enough. Thus, where the Torah commands "and you shall write them [these words] upon the doorposts of your home," how can anyone know which words of the Torah, or indeed, if the entire Torah is to be written on the doorpost? It is the Oral Torah that explains that this passage refers to the words of the Shema prayer, which are to be written on a parchment scroll and then affixed in a specified place and manner on the doorpost. The mezuzah!
As a result of their literal reading of the Torah, the Karaites came to observe Shabbat in total darkness, unable to leave their homes all day except to go to the synagogue. They did away with the observance of Chanukah because it is not mentioned in the Written Torah, as well as with the separation of meat and milk for the same reason. Ironically, because so many statements in the Bible cannot be explained with out the Oral Law, the Karaites had to create their own oral law as a way of translating these statements in the Bible into practical applications.
One might think that this sect would have little appeal but, this was not the case. The Karaites began to attract those Jews who wanted to dismiss the opinions of the rabbis; this turned out to be a huge draw. (5)
That is, until the great sage, the Sa'adiah Gaon entered the picture.
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http://www.rabbiwein.com/Great-Controversies--in-Jewish-History-br7-Lectures-P175.html
Karaites and Rabbinic Jews - There's no feud like a family feud, and in 8th century Babylonia, a dynastic struggle between brothers gave birth to the heretical Karaite movement. Denying the divinity of the Talmud, the Karaites held tremendous influence over many people. Though now they have disappeared into near oblivion, the Jewish scholarship that developed to combat them remains the consummate sign of philosophical victory.
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I thought the last of the Karaites were killed by nazi scum
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Thank you muman for that informative post. If Karaites deny the Oral law that Moses brought with him along the Torah, then they're not true Jews at all.
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He looks insane with that fake beard
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He looks insane with that fake beard
Kind of looks like he took his image from Shasha Baron Cohens 'Dictator'...
(http://img2-2.timeinc.net/ew/i/2012/05/14/the-dictator-review_320.jpg) (http://movieswallpaper.org/wp-content/uploads/2012/05/The-Dictator.jpg)
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Kind of looks like he took his image from Shasha Baron Cohens 'Dictator'...
(http://img2-2.timeinc.net/ew/i/2012/05/14/the-dictator-review_320.jpg)
I saw that movie last weekend. It wasn't the funniest movie I've ever seen but it had its moments that were pretty hilarious.
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I saw that movie last weekend. It wasn't the funniest movie I've ever seen but it had its moments that were pretty hilarious.
Some of my friends said they saw it... I don't watch movies {unless I can learn something from them} so I doubt I will see it...
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Some of my friends said they saw it... I don't watch movies {unless I can learn something from them} so I doubt I will see it...
Ask them if the movie was Aladeen or Aladeen.
HIV scene was probably one of the best parts of the movie, lol
http://www.youtube.com/watch?v=jIptM8ABEnY
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I thought the last of the Karaites were killed by nazi scum
No, the Nazis didn't kill them. They didn't concider them Jews either. They almost all assimilated, today they are very few and insignificant. And about marriage- they go by who is "Jewish" according to the father (in contrast to both the Oral and Written Torah for example as seen in the book of Ezra), soo it is tough to really know if they are halahically Jewish or not.
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I think this guy is a secret Muslim. No joke. He uses words like "Israelite Jihad", "Submission". He even is calling G-D as "evil". Lier and joke this guy is. Don't waste your time, just ignore.
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Did you guys read his ridiculous youtube comments? SMH
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What's the world coming to?
99% (and up) of the world is messed up following false ideas and ideologies/religions .Your a Noahide you should know that.
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Why is he a skinhead?
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I think even karaites don't agree with this guy. He is mad.
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This is very concerning. Both the situation of mamzerim and also if they allow converts, as I read they do...they would not be a giyur al pi halacha...so then you would have Karaite Jews who are mamzerim and then those who would not really be Jews. Although would they not naturally filer each other out (a male mamzer who has a child with a gentile woman would not have mamzerim children yet they could convert giyur al pi halacha in a beis din as non-mamzerim).
Anyways, besides the complications on their line....would karaite Jews not be considered tinoq shenishbah?
Also, once the video was over (the first video) and I saw something more concerning...that the video labeled "convert the world to Judaism"...that is a subject for a different topic but it seems that no one wants to talk about the particular rabbi who makes those videos all over YouTube.
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Guys while karaites are a crazy sect, this guy is just off the scale nuts.
http://www.submissiontothelord.org/Statement_of_Faith.html
I. We believe that G-d is a tyrannical dictator who demands submission from both Jew and Gentile. (Genesis 7:23; Exodus 20:1-5; Deuteronomy 5:6)
II. We believe that G-d is both good and evil and that He often uses evil acts to beat down and abuse His creation. (Genesis 7:23; Genesis 19:23-25; Exodus 12:29; Exodus 32:27; Leviticus 26:30; Numbers 16:35; Deuteronomy 3:3-7)
III. We believe that G-d can lie and can cause a prophet to lie deceiving His creation. (II-Chronicles 18:20-22)
We are proud to be accused of practicing “Islamified Judaism” because the reality is that Islam in its purest form is only practicing true Judaism as described to us in the Hebrew Bible! As a Jew one must recognize the authority of the Hebrew Bible over all religious texts and must reach a conviction that God demands our submission and has ordered us to preach Submission to His Kingship and the Hebrew Bible to the world!
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Guys while karaites are a crazy sect, this guy is just off the scale nuts.
http://www.submissiontothelord.org/Statement_of_Faith.html
I actually know 2 Karaites one in California and one in Indianna they both would think this guy is nuts.You would think the Karaites are regular Jews till they eat cheeseburgers
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I actually know 2 Karaites one in California and one in Indianna they both would think this guy is nuts.You would think the Karaites are regular Jews till they eat cheeseburgers
Probably Egyptian karaites which are the more normal ones. The Karaites in eastern Europe are nuts and most of them aren't Jews anyway. They snitched on Jews for the Tzars and later on for the Nazis.
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Probably Egyptian karaites which are the more normal ones. The Karaites in eastern Europe are nuts and most of them aren't Jews anyway. They snitched on Jews for the Tzars and later on for the Nazis.
You're right :)
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I guess he doesn't know that Islam also copied off of the Talmud. Mohammad took stuff in the Oral Law and took it to an extreme. I think he did the same with Rabbinic fences. I heard that's why Saudi Arabia doesn't allow female drivers as a fence for modesty. So Islam stole the Jewish Bible and changed the story to make everyone Muslim and said Ishmael was offered instead of Isaac at Akedat Yitzhak and that it really took place in Mecca. They also stole parts of Xtianity. And finally even the Kaaba was originally a pagan lunar temple and Allah was originally the name of the Moon g-d, not the generic term for G-d.
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This is very concerning. Both the situation of mamzerim and also if they allow converts, as I read they do...they would not be a giyur al pi halacha...so then you would have Karaite Jews who are mamzerim and then those who would not really be Jews. Although would they not naturally filer each other out (a male mamzer who has a child with a gentile woman would not have mamzerim children yet they could convert giyur al pi halacha in a beis din as non-mamzerim).
Anyways, besides the complications on their line....would karaite Jews not be considered tinoq shenishbah?
Also, once the video was over (the first video) and I saw something more concerning...that the video labeled "convert the world to Judaism"...that is a subject for a different topic but it seems that no one wants to talk about the particular rabbi who makes those videos all over YouTube.
We are forbidden to marry karaites. I'm pretty sure they are considered nonJews in halacha.
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What about karaite single women if you're already married and perform the proper ritual... you might believe them about being Jewish until they say G-d is bad... and what happens if you marry an undercover one by accident? Also, what is their stance on Israel?
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What about karaite single women if you're already married and perform the proper ritual... you might believe them about being Jewish until they say G-d is bad... and what happens if you marry an undercover one by accident? Also, what is their stance on Israel?
Marrying their women is worse, since then your children can possibly be not Jewish. If it was in the generation of the Rambam for example their would be more to rely on them being Jewish. But today they assimilated and its hard to know if they are halahically Jewish since they go by the male and not the female. I'm guessing you would have to go to a proper Beit Din to investigate the situation where possibly she would have to undergo a conversion process at least just in case.
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I dont often post when I do, its usually along the lines of ;
I think ironically he gets the god is bad bit from the talmud that talkes about the debate bet bet shami and bet hillel and the conclusion was reached. It is better not to be created. But now that we are alive we make the best of it. With that logic gods creation was not good and contradictory to genesis 1.
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I dont often post when I do, its usually along the lines of ;
I think ironically he gets the G-d is bad bit from the talmud that talkes about the debate bet bet shami and bet hillel and the conclusion was reached. It is better not to be created. But now that we are alive we make the best of it. With that logic gods creation was not good and contradictory to genesis 1.
Hashem is Good even though he creates both 'Good' and 'Bad' from our perspective.
I brought this up the other day when I mentioned that a Jew says a blessing when hearing both good, and bad, news.
Remember that we say this in our Davening...
How are we to understand Adam’s sin? It is important to remember that both good and evil find their source in G-d. Hashem is the definition and source of all good; however, He also created the potential for evil in order to bring about the opportunities necessary for our rectification and the redemption of the universe. In Isaiah 45:7, we are told:
“I am the One Who forms light and creates darkness; Who makes peace and creates evil: I am Hashem, Maker of all these.”
The Torah teaches that man has an inclination towards good and an inclination towards evil. In Judaism, these are referred to as the Yetzer haTov and the Yetzer haRa. Nonetheless, Genesis 1:31 is very clear: “G-d saw all that He had made, and behold it was very good.” Therefore, the Yetzer haRa is considered “very good” in the eyes of G-d, as is the evil He allows for His purposes. G-d is Sovereign and All-Knowing, unbounded by time and space. The prophet Isaiah wrote that Hashem knows the end from the beginning. Whatever He allows in this world ultimately has a purpose for good. The Rambam, referring to Genesis 1:31, taught that the words “very good” refer to the evil inclination, the Yetzer haRa.
How can the evil inclination be considered good? The Rambam explains that evil became part of man’s nature after the sin, that it suddenly became a natural impulse within man. Is this always bad?
Halacha 6
The first blessing preceding [the Shema] in the day [begins: "Blessed are You, G-d...], the One who forms the light and creates darkness,..." The second blessing [begins with]: "With everlasting love, You have loved us..."
[The Shema] is followed by [the section beginning] "True and certain..."
The first blessing preceding [the Shema] at night [begins: "Blessed are You, G-d...], the One who brings the evening,..." and the second [begins] "With everlasting love, You have loved Your people Israel." The first blessing after [the Shema] is [the section begining] "True and faithful..." and the second [begins] "Lay us down..."
See also :
http://www.shemayisrael.com/publicat/hazon/tzedaka/songtikun2.htm
Part 2: The Morning Song of Tikun
Introduction:
When we view all the diverse forces within the creation – including forces which seem to be opposite of each other – we are to remember the One and Unifying Source of all creation. This higher consciousness is expressed in the following Divine message:
“I am the One Who forms light and creates darkness; Who makes shalom and creates evil; I am Hashem, Maker of all these.” (Isaiah 45:7)
“Who makes shalom and creates evil” – The Hebrew word for evil is rah, and as Rabbi Samson Raphael Hirsch teaches, it is related to the Hebrew word rah’u’ah – broken, shattered (commentary to Genesis 2:9). Rabbi Hirsch explains that evil appears as something broken, when the moral harmony of the universe is disturbed, and when the whole is no longer ruled by a unifying purpose. The Unifying One Who made “shalom” – harmony, wholeness, and peace – also created the potential for rah which enables human beings to develop a “broken” world. Our prophets and sages indicate that there are profound and mystical reasons why this potential for rah exists. As human history demonstrates – beginning with the sin of Adam and Eve – human beings have the ability to actualize this potential for evil; nevertheless, deep within their souls, human beings have the potential and the power to do a tikun – fixing – of our broken world through rediscovering and actualizing the unifying Divine plan for the world.
In this letter we shall discuss a teaching about two morning prayers which use an euphemism for the word rah. The prayers within the Siddur – classical Prayer Book – were written by prophets and leading sages who also understood the deeper mystical meaning of each word; thus, I do not claim to know all the reasons why they chose to use an euphemism for rah within these morning prayers. I will, however, suggest two possible reasons:
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Hashem is not good or bad he just "is what he is" as he told Moshe himself.
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I dont often post when I do, its usually along the lines of ;
I think ironically he gets the G-d is bad bit from the talmud that talkes about the debate bet bet shami and bet hillel and the conclusion was reached. It is better not to be created. But now that we are alive we make the best of it. With that logic gods creation was not good and contradictory to genesis 1.
What ??? He gets it from his own twisted logic. The debate between Beit Hillel and Shami IS NOT if G-D is bad (G-D forbid). It was if it was better to be put in this world with all the troubles and temptations etc. or not but to just to remain in the world of souls without possibility of sins, temptations, and having to pay for one's actions afterwards. That was the whole debate.
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What ??? He gets it from his own twisted logic. The debate between Beit Hillel and Shami IS NOT if G-D is bad (G-D forbid). It was if it was better to be put in this world with all the troubles and temptations etc. or not but to just to remain in the world of souls without possibility of sins, temptations, and having to pay for one's actions afterwards. That was the whole debate.
One can deduce from this. His logic is not twisted. You are thinking with too much emotion. Also you are both wrong God is not Good or Bad. Nor does he have a right arm or get angry. These are all anthropomorphic.
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One can deduce from this. His logic is not twisted you are thinking with too much emotion.
No, the discussion is completly different. The discussion was if for humanity as a whole (and the individuals) it would be better to be put in this world or not. That is it. It isn't talking about G-D being one way or another.
What that guy was describing was basically islamic in nature and not Jewish. (Which ironically also "deduced" in these ways, taking some texts and making something completly different interpretations).
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One thing which is clear is that Judaism does not believe that Hashem is Evil or Bad.... Saying such is ridiculous. All Jewish commentators on the Tanakh and Talmud all agree that Hashem created this world for Good, which is why he says 'And he saw it was good' during the creation.
The point I was making is that 'good' and 'bad' are subjective from a human standpoint. What may appear bad to us may in fact be good in the end.
I agree with Tag that the Hillel Shammai disagreement has nothing to do with Hashem being good or bad...
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Here is what Aish.com says of this discussion:
http://www.aish.com/tp/i/ky/48950711.html
Puzzling beyond words then, is the following passage in the Talmud Eruvin 13b:
"For two and a half years, the Academies of Hillel and Shammai debated. One school maintained that we would have been better off having never been created, while the other opined that we are indeed better off having been created. They finally concluded that we would have been better off having never been created but now that we are created we should examine and refine our deeds."
If ever a passage of Talmud needed explanation, this is it. The Talmud cannot mean what it seems to say. God is the Ultimate source of goodness. He decided to create the world. Can we now sit and debate whether He chose correctly? Is there any other possibility but to conclude that it was an absolute act of God's generosity and kindness for Him to create us? What kind of discussion could Hillel and Shammai have had?
Just as a passage in the Talmud that were to say that 2 + 2=77 cannot mean what it seems to say, so too with this passage of Talmud. There must be some explanation beyond what the simple reading of the words indicates. What then is the deeper meaning?
We may be tempted to suggest (a simple reading of Tosafot might imply this but it cannot be taken at face value) that while it is certainly beneficial for righteous individuals to be created, most people do not fulfill God's Instructions for Living, and they will be punished. Therefore, it would have been better for them not to have been created.
Even if we were to try to fit that into the language of the Talmud, which has no indication that it is only discussing the wicked, it will still be very difficult to tolerate such an explanation. Could God have created a world in which only one pious person out of 100 or so succeeds in making creation worthwhile, while for all others, creation is detrimental? If so, based on Imatatio Dei, we can derive that it is permissible to make 100 people suffer as long as one benefits. Could this be what is meant by God as the ultimate source of Kindness?
Rather, the explanation is the following. God created mankind and it is obvious that it was beneficial for all to have been created. Hillel and Shammai are not questioning God's actual choice to create. The only issue is whether specifically from our perspective, we should feel as if we should have been created.
Every person is bound to sin even if only once, as the verse in Kohelet 7:20 says: "There is no man so completely righteous on earth who always does good and never sins." Therefore, Hillel and Shammai wonder if all the benefits of being created are worthwhile from our human viewpoint, if it means we inevitably must disappoint and pain God through sin at some juncture.
If a baby knew that by being born he would be giving his mother intense pain he should believe that all the benefits of being born are not worth having to give his mother this pain. Even if the mother says it's worth it to her, the child should be of the mindset that he would never want to put the mother through any pain even though he benefits later.
So too, we should feel similarly when it comes to our relationship with God. We know that God's creation is an amazing kindness. But we are unsure, says the Talmud, if we should experience feelings of regret at having been created since creation must involve delivering God some pain as a result of sin. We conclude in the Talmud that from our human vantage point we would not have chosen existence since it does entail sinning and disappointing God, to some degree. But once God has created us, "we should examine and refine our deeds." We must do our utmost to avoid sinning so as to distress and dissatisfy God as infrequently as possible.
God is not merely a distant Creator. He is a loving parent. We must always be aware of this.
Children naturally like to please their parents. We should make it our business to naturally want to please our Father in Heaven.
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Here is what Aish.com says of this discussion:
http://www.aish.com/tp/i/ky/48950711.html
Puzzling beyond words then, is the following passage in the Talmud Eruvin 13b:
"For two and a half years, the Academies of Hillel and Shammai debated. One school maintained that we would have been better off having never been created, while the other opined that we are indeed better off having been created. They finally concluded that we would have been better off having never been created but now that we are created we should examine and refine our deeds."
If ever a passage of Talmud needed explanation, this is it. The Talmud cannot mean what it seems to say. G-d is the Ultimate source of goodness. He decided to create the world. Can we now sit and debate whether He chose correctly? Is there any other possibility but to conclude that it was an absolute act of G-d's generosity and kindness for Him to create us? What kind of discussion could Hillel and Shammai have had?
Just as a passage in the Talmud that were to say that 2 + 2=77 cannot mean what it seems to say, so too with this passage of Talmud. There must be some explanation beyond what the simple reading of the words indicates. What then is the deeper meaning?
We may be tempted to suggest (a simple reading of Tosafot might imply this but it cannot be taken at face value) that while it is certainly beneficial for righteous individuals to be created, most people do not fulfill G-d's Instructions for Living, and they will be punished. Therefore, it would have been better for them not to have been created.
Even if we were to try to fit that into the language of the Talmud, which has no indication that it is only discussing the wicked, it will still be very difficult to tolerate such an explanation. Could G-d have created a world in which only one pious person out of 100 or so succeeds in making creation worthwhile, while for all others, creation is detrimental? If so, based on Imatatio Dei, we can derive that it is permissible to make 100 people suffer as long as one benefits. Could this be what is meant by G-d as the ultimate source of Kindness?
Rather, the explanation is the following. G-d created mankind and it is obvious that it was beneficial for all to have been created. Hillel and Shammai are not questioning G-d's actual choice to create. The only issue is whether specifically from our perspective, we should feel as if we should have been created.
Every person is bound to sin even if only once, as the verse in Kohelet 7:20 says: "There is no man so completely righteous on earth who always does good and never sins." Therefore, Hillel and Shammai wonder if all the benefits of being created are worthwhile from our human viewpoint, if it means we inevitably must disappoint and pain G-d through sin at some juncture.
If a baby knew that by being born he would be giving his mother intense pain he should believe that all the benefits of being born are not worth having to give his mother this pain. Even if the mother says it's worth it to her, the child should be of the mindset that he would never want to put the mother through any pain even though he benefits later.
So too, we should feel similarly when it comes to our relationship with G-d. We know that G-d's creation is an amazing kindness. But we are unsure, says the Talmud, if we should experience feelings of regret at having been created since creation must involve delivering G-d some pain as a result of sin. We conclude in the Talmud that from our human vantage point we would not have chosen existence since it does entail sinning and disappointing G-d, to some degree. But once G-d has created us, "we should examine and refine our deeds." We must do our utmost to avoid sinning so as to distress and dissatisfy G-d as infrequently as possible.
G-d is not merely a distant Creator. He is a loving parent. We must always be aware of this.
Children naturally like to please their parents. We should make it our business to naturally want to please our Father in Heaven.
Ok then I know its off topic but it still a interesting topic to talk about.
When I read this It seems as if Hashmes creation is good as it says in the torah. It does not mean though hashem is good or bad is he? This loving parent also seems more of an analogy then what is really at play. Good has no form No real personality. He creates a set of laws designed to help us in our path . He does not care nor need us to worship him. If you want to keep the Sabbath, keep it but you don't have to keep it, but it would benefit you. It simply brings you back to the creator and makes your energy whole so to speak again. That how I see things. Sorry .
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Chai,
Indeed Hashem does not need our service at all. As you say, the service of Hashem as we understand from the Torah, is for our betterment. Though we do believe that the Torah is the reason that the world was created, and its fulfillment is the reason we are put here.
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Re: "you don't have to but it will benefit you"
But we do have to.
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What about karaite single women if you're already married and perform the proper ritual... you might believe them about being Jewish until they say G-d is bad... and what happens if you marry an undercover one by accident? Also, what is their stance on Israel?
Karaites also forbid themselves from marrying rabbinic Jews.
I don't understand the first part of your question. A single karaite woman who is already married? Singles are not yet married.
Anyone can lie about being Jewish. That problem (to the extent that it exists) is not limited to karaites. Also it seems hard to imagine to people would get engaged and get married and in all that time interacting not once would it come up in conversation that the woman is opposed to all rabbis and all Jewish law of the Talmud. These topics come up.
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Karaites also forbid themselves from marrying rabbinic Jews.
I don't understand the first part of your question. A single karaite woman who is already married? Singles are not yet married.
Anyone can lie about being Jewish. That problem (to the extent that it exists) is not limited to karaites. Also it seems hard to imagine to people would get engaged and get married and in all that time interacting not once would it come up in conversation that the woman is opposed to all rabbis and all Jewish law of the Talmud. These topics come up.
Not into married girls.
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Not into married girls.
huh?
My point was only that I have no idea what this means:
"What about karaite single women if you're already married and perform the proper ritual."
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huh?
My point was only that I have no idea what this means:
"What about karaite single women if you're already married and perform the proper ritual."
Well I guess since you mentionned they weren't really Jews, it dosen't matter. I was just wondering where the line was as far as their women are concerned.
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Well I guess since you mentionned they weren't really Jews, it dosen't matter. I was just wondering where the line was as far as their women are concerned.
Fascinating...