JTF.ORG Forum
General Category => General Discussion => Topic started by: Binyamin Yisrael on June 06, 2015, 11:12:36 PM
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http://sports.yahoo.com/news/american-pharoah-wins-the-triple-crown-190615384.html
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http://sports.yahoo.com/news/american-pharoah-wins-the-triple-crown-190615384.html
The owner of American Pharoah is an Orthodox Jew originally from Egypt. To the best of my knowledge, the horse wasn't named after BHO:
http://www.newser.com/story/207873/why-american-pharoahs-name-is-misspelled.html
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I think you're mistaking. Barry was named after horse turd.
Anyway, nice joke. Nowhere was King Barry mentioned in that article.
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I thought my reference would be obvious for JTF members. We frequently call Obama "Pharaoh Obama" or something related. Obama and Pharaoh are both Hamitic Anti-Semites and both were/are the most powerful person in the World as the head of a superpower.
I actually thought of another connection to Pharaoh. The Torah says Jewish kings should not have too many horses so they won't go back to Egypt since Egypt was the major supplier of horses at the time.
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I thought my reference would be obvious for JTF members. We frequently call Obama "Pharaoh Obama" or something related. Obama and Pharaoh are both Hamitic Anti-Semites and both were/are the most powerful person in the World as the head of a superpower.
I actually thought of another connection to Pharaoh. The Torah says Jewish kings should not have too many horses so they won't go back to Egypt since Egypt was the major supplier of horses at the time.
I got it. :::D I think of Obama as the Pharaoh before the exodus too.
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It's probably safe to say that Jockey Victor Espinoza is the first non Jewish jockey to visit the Lubavitcher rebbe’s grave:
http://www.freerepublic.com/focus/chat/3297710/posts?page=42
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The owner, Ahmed Zayat, I strongly suspect he is not my kind of Jew, maybe he is an Obama kind of Jew. It seems like he is still an Egyptian citizens with business ties to that drekhole. If he is indeed some sort of a Jewish Arab I would rather some real Arab won the crown. Speaking of which all these zillionair Arab sheiks must pull out their mustache in anger thinking the Yahood had cheated them.
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I got it. :::D I think of Obama as the Pharaoh before the exodus too.
I was going to say "BHO Wins The Triple Crown".
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The owner, Ahmed Zayat, I strongly suspect he is not my kind of Jew, maybe he is an Obama kind of Jew. It seems like he is still an Egyptian citizens with business ties to that drekhole. If he is indeed some sort of a Jewish Arab I would rather some real Arab won the crown. Speaking of which all these zillionair Arab sheiks must pull out their mustache in anger thinking the Yahood had cheated them.
What is a "Jewish Arab"? An Arab that converted to Judaism? If there was such a thing, the correct term would be Arab Jew. Or is it someone with a Jewish mother and Arab father?
There are ignorant people that think Arab means someone from an Arabic speaking country just like people think Hispanic means someone from a Spanish speaking country (Both are false.). Arabs are descendants of Ishmael while Jews are descendants of Isaac through Jacob. Any one in an Arabic speaking country who adopts Islam basically converts into the House of Ishmael just like a convert to Judaism joins the House of Israel. But Non-Muslims in Arabic speaking countries should not be called Arabs unless they are actual descendants of Arabians. The Arabs say everyone was Arab but numerous Christians who are indigenous to Middle Eastern countries are not Arabs and preceded the Arab invasion of Non-Arabian Middle East countries. The Arabs had no real History of their own before Islam so they try to hijack the Ancient Near Eastern cultures similar to how "people who be talking like dis" try to steal other people's cultures.
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The owner is Shomer Shabbat.
Kiddush Hashem
Not only that, if the race is on a Saturday, the whole family WALKS to the track.
I admire people who put feet to their faith.
But Hillul Hashem when the racer was praying in Lubavitch grave and some non-sense that was said by it especially by someone saying that the "Rebbe will intervene" (along those lines).
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My rabbi said that the (non-Jewish) jockey of American Pharoah prayed at the Rebbes grave... It seems that there was merit in doing so...
http://www.youtube.com/watch?v=SgqL3QlLeT8
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The owner is Shomer Shabbat.
Kiddush Hashem
Not only that, if the race is on a Saturday, the whole family WALKS to the track.
I admire people who put feet to their faith.
But Hillul Hashem when the racer was praying in Lubavitch grave and some non-sense that was said by it especially by someone saying that the "Rebbe will intervene" (along those lines).
Apparently what was said was for the good, the horse certainly won... Against all odds.
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The following attempts to explain why people pray at the grave of Tzadiks, and how the merit of the tzadik can work in favor of the one praying. My rabbi is traveling to New York in 2 weeks to attend the Rabbis Yartzeit at the Ohel...
http://ascentofsafed.com/cgi-bin/ascent.cgi?Name=b13q16
Q:
"How can you take people to pray at the graves of departed righteous Jews? We are supposed to pray only to G-d and to believe that G-d is the source of all blessings. Is it not "idol-worship" to pray to a tzadik at his grave?"
A:
Praying at "holy gravesites" is a time-honored and widespread Jewish practice. Of course, praying to the dead or even asking them for information, holding seances, etc. is clearly prohibited (see Deut.18:11) and is related to avodah zarah - idol worship. Therefore, we are obligated to assume that this is not what Jews at gravesites are doing. Outward appearances, and perhaps even the words of our sages in this matter, may be easy to misconstrue. Nevertheless, we must be very, very careful about labelling the practices of large numbers of G-d fearing Jews with the grievous sin of "idol-worship."
In discussing the verse [Num. 13:22], "They went up through the south and [he] came until Hebron...", the Talmud [Sota 34b] interprets it to imply that Kalev, the only one of the twelve spies besides Yehoshua who did not slander the land of Israel, came to Hebron alone [see also Joshua 14:6-15]. Why did Kalev make this solo side-trip? "He went to prostrate himself upon the graves of the Patriarchs. He said:"Fathers of the world, pray for me that I be saved [i.e. succeed in resisting -- Rashi on the verse] the evil counsel of the other spies."
Nobody thinks that Kalev prayed to Avraham, Yitzchak or Yaakov. Rather, he requested that they add their prayers to his own supplications that Heaven grant him the inner strength to follow through on his good intentions. He prayed specifically at their burial site in order that their merit combined with the holiness of their final resting place help make his prayers more acceptable.
The holiness of these gravesites is derived from the lingering connection of the soul to its point of final departure from the body after burial. Many of the previously unknown burial sites of famous tzadikim in the vicinity of Zefat were first identified by the Holy Ari [Rabbi Yitzchak Luria--1534-1572], who was able to sense the presence of the specific soul hovering about each place. This presence is especially strong on the tzadik's yahrzeit [anniversary of the passing].
The Zohar [III:70B ff--quoted in Tanya IV: 27 (p.292)] states that without the prayers of tzadikim, the world would not endure for a single moment. Tzadikim shield the world, and even more so after their death than in their earthly lives. A striking example is the Matriarch Rachel, who, we are told [Midrash Rabbah; Rashi and Ramban on Gen.49:7; haftorah, 2nd day Rosh HaShanah] was buried on the highway at Beth Lehem so that her descendants in exile after the destruction of the First Temple could pray at her grave and she could pray for them. Also, the Midrash movingly depicts [c.f. Me'am Lo'ez on Gen. 37:36] a distraught Yosef tearing himself away from his captors and weeping hot tears over his mother's grave.
In our days, we too, utilize this same principle of calling upon the merit of departed tzaddikim, their benevolent prayers, and the holiness of their final resting places. In fact, not only is this practice permitted, it is recommended; and in certain situations, such as severe droughts, it is actually legislated [Taanit 16a].
Moreover, the model of Kalev praying at the burial site of the Patriarchs is extended not only to the resting places of tzadikim but also to one's personal forebearers. One of the classic halachic commentators, the Bach [Rabbi Joel Sirkes 1561-1640, in Yorah Deah end of 217], strongly approved the practice of praying at one's ancestors' graves in times of difficulty, since their merit can intervene to help avert an unpleasant decree. Indeed, it is an almost universal Jewish custom to visit the graves of close relatives on the anniversary of their passing and to pray there.
This practice is cited in Jewish Law in connection with the High Holidays.
After prayers on the morning preceding Rosh Hashanah, it is customary to go to the cemetery and there to pray and give charity to the poor. Since a cemetery is the place where the righteous rest, prayers are more readily acceptable there. Circle the grave and give charity before saying the supplications.
Shulchan Aruch I, 581:4 with Mishna Brurah 27]
And when you do this, remember!
Supplications are made to exhort the tzaddikim there to intercede for us on the day of judgement. However, we do not direct our prayers toward the dead who rest there; rather, we implore G-d to have mercy on us for their sake. [Kitzur Shulchan Aruch 128:13]
May our prayers find favor in G-d's eyes. May we all be inscribed for a good and sweet year.
Sincerely,
Yrachmiel Tilles
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A Jew who thinks he is a Jewish Arab or Arab Jew is a sick self hating Jew. It seems that the Zayat family was close to the Egyptian leadership and they are only of a handful of Jews who stayed there and seemingly prospered. The wikipedia article says Zayat's father was a physician of Anwar Sadat and that Zayat himself owned and managed one of the biggest beverage company in Egypt.
I think my hunch about that honorary camel humper were correct, if what wikipedia reports is true:
Though Zayat has publicly identified as both Jewish and Muslim at times, his family attends Congregation Bnai Yeshurun in Teaneck, keeps kosher, and hold to Shabbat traditions. When questioned about his religious affiliation, Zayat stated, "Why is it relevant, and why does it matter? It's personal."
What is a "Jewish Arab"? An Arab that converted to Judaism? If there was such a thing, the correct term would be Arab Jew. Or is it someone with a Jewish mother and Arab father?
There are ignorant people that think Arab means someone from an Arabic speaking country just like people think Hispanic means someone from a Spanish speaking country (Both are false.). Arabs are descendants of Ishmael while Jews are descendants of Isaac through Jacob. Any one in an Arabic speaking country who adopts Islam basically converts into the House of Ishmael just like a convert to Judaism joins the House of Israel. But Non-Muslims in Arabic speaking countries should not be called Arabs unless they are actual descendants of Arabians. The Arabs say everyone was Arab but numerous Christians who are indigenous to Middle Eastern countries are not Arabs and preceded the Arab invasion of Non-Arabian Middle East countries. The Arabs had no real History of their own before Islam so they try to hijack the Ancient Near Eastern cultures similar to how "people who be talking like dis" try to steal other people's cultures.
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Apparently what was said was for the good, the horse certainly won... Against all odds.
:laugh:
So everytime an idol worshipper wins something and prays to his "gods" beforehand means that the idols are true and they helped him ? :o
Listen to his publicist at.the end of the video you posted. Avodah Zara!
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There have been others.
It's probably safe to say that Jockey Victor Espinoza is the first non Jewish jockey to visit the Lubavitcher rebbe’s grave:
http://www.freerepublic.com/focus/chat/3297710/posts?page=42
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:laugh:
So everytime an idol worshipper wins something and prays to his "gods" beforehand means that the idols are true and they helped him ? :o
Listen to his publicist at.the end of the video you posted. Avodah Zara!
I listened and did not hear avodah zarah, I heard exactly what I posted concerning how a tzadik can intervene in our prayers.
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This is what he said (I transcribed as I watched)...
Mike Weitz
He believes with G-ds help and the rebbes interceding for him that he is going to be very succesfull and very safe.
This doesn't seem to be avodah zarah, this is the belief that the tzadik can intercede in our prayers when we pray at his grave.
Avodah Zarah would require praying to the tzadik in the belief he would be able to grant our desire. Nobody from Chabad nor that publicist said anything to indicate they believe in any power except for Hashem. But we do believe that those righteous in Hashems 'eyes' can bring merit if we pray at their graves. I don't see anything improper in this.
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See the custom on Rosh Hashanah which is discussed in the original post I made on this topic above..
http://www.torah.org/learning/halacha/classes/class128-13.html
Chapter 128:13
The Month of Elul
13. It is customary to go to the cemetery after the morning service on the day preceding Rosh HaShanah and pray at the graves of righteous people ("tzaddikim"). While there, we give charity to the poor and recite many supplications to arouse the holy tzaddikim who are buried there to intercede on our behalf on the day of judgment. Furthermore, since tzaddikim are buried there, the place is holy and pure, and prayers recited there are received more favorably because they were recited on holy ground.
The Holy One, blessed be He, will surely deal graciously with us in the merit of the tzaddikim. We, however, should not direct our prayers to the dead who are buried there, since doing so is close to being included in the prohibition against "inquiring of the dead" (1). Instead, one should implore G-d, blessed be His Name, to have mercy upon us in the merit of the tzaddikim who lie in the dust.
A person who has not seen a cemetery within thirty days should recite the blessing "Asher yotzar es'chem ba'din"(see Chapter 60, Law 11) when he comes to the cemetery. When he reaches a particular grave [of a tzaddik], he should say, "May the rest ("menucha") of so and so (the name of the person) buried here be honorable, and may his merit assist me."
When he places his hand on a Tzaddik's gravestone, he should place his left hand and not his right. At that time, he should recite the following verse [from Isaiah 58:11, which describes the rewards for sincere repentance and good deeds]:
"May G-d always guide you, satisfy your soul in drought, and make your bones strong. May you be like a watered garden and a spring of water, whose waters do not fail."
[He then adds the following prayer for the deceased]: "May you lie in peace ("shalom") and sleep in peace until the coming of the comforter ("menachem," that is, the Messiah) who will proclaim peace.
(As one is placing one's hand on the gravestone, one should have in mind that the aforementioned verse beginning "May G-d guide you..." contains fifteen Hebrew words, corresponding to the fifteen joints of the hand).
One should not go to the same grave twice on the same day. If the inscription on a tombstone is engraved in a way that makes the letters protrude, reading that inscription harms one's memory. One can remedy [these negative influences] by reciting the blessing that begins with the words "Ahavah Rabbah" until the words "ul'yachedcho b'ahavah."
FOOTNOTES:
(1) See Deut.18:11
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I'd also like to address Zelhars lashon hara on this topic...
Because he was the personal doctor of Sadat that means his is not a real Jew? I'm sure you feel the same about Rambam who was the personal physician to none other than Saladin himself ( http://www.chabad.org/library/article_cdo/aid/107791/jewish/Physician-and-Medical-Author.htm ):
Rambam reached the peak of his professional reputation as a doctor when he was appointed to the staff of the court of Saladin as royal physician. He was charged with personally supervising the health of the Grand Vizier Alfadhel, as well as members of the royal family.
Despite living in Egypt for a good part of his life and being the physician to the muslim rulers Rambam is considered one of the most authoritative sages on Halacha.
On what basis do you defame him?
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I must give this guy credit for keeping Jewish under such harsh conditions in Egypt. One of my good Minyan buddies is of Egyptian Jewish descent. His family lost all their belongings in the 1970s during the expulsion of many Egyptian Jews after the war. In order to live as a Jew in that foreboding land requires a great deal of tact. Sometimes Jews had to keep their faith private and tell others that they believe otherwise. I don't think it is the best, but it is a survival instinct and Jews around the world have lived like that for centuries.
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BTW the Saladin whom Rambam was physician to was the very Saladin which fouight against the Christian crusaders...
Ṣalāḥ ad-Dīn Yūsuf ibn Ayyūb (Kurdish: سەلاحەدینی ئەییووبی/Selahedînê Eyûbî; Arabic: صلاح الدين يوسف بن أيوب) (1137/1138 – 4 March 1193), better known in the Western world as Saladin, was the first Sultan of Egypt and Syria and the founder of the Ayyubid dynasty. A Muslim of Kurdish origin,[4][5][6] Saladin led the Muslim opposition to the European Crusaders in the Levant. At the height of his power, his sultanate included Egypt, Syria, Mesopotamia, Hejaz, Yemen and other parts of North Africa.
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He is a "real" Jew simply based on halacha and I am not saying he is not (though him claiming at times he is also muslim makes me wonder what lineage he hails from). It doesn't make much sense to bring up the Rambam to justify that worm Zayat. Zayat has a choice, he is free from persecution and secured in the US and he can always come to Israel should he wish to. Why had he chosen to get back to Egypt and conduct big businesses there, bringing economic benefits to that Islamic country which is a sworn enemy of the Jews?
I'd also like to address Zelhars lashon hara on this topic...
Because he was the personal doctor of Sadat that means his is not a real Jew? I'm sure you feel the same about Rambam who was the personal physician to none other than Saladin himself ( http://www.chabad.org/library/article_cdo/aid/107791/jewish/Physician-and-Medical-Author.htm ):
Despite living in Egypt for a good part of his life and being the physician to the muslim rulers Rambam is considered one of the most authoritative sages on Halacha.
On what basis do you defame him?
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He hails from a reach family of protected court Jews. He didn't escape to the US, his parents paid for him to study in YU (Yehudunist University). He is rich, and has always been wealthy and always had the option to leave Egypt which he did. He also has the sense to not raise his own children in that Arab drekhole. But for reasons of grid he makes business with the enemy and pretends when it is convenient to be a muslim.
I must give this guy credit for keeping Jewish under such harsh conditions in Egypt. One of my good Minyan buddies is of Egyptian Jewish descent. His family lost all their belongings in the 1970s during the expulsion of many Egyptian Jews after the war. In order to live as a Jew in that foreboding land requires a great deal of tact. Sometimes Jews had to keep their faith private and tell others that they believe otherwise. I don't think it is the best, but it is a survival instinct and Jews around the world have lived like that for centuries.
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"recite many supplications to arouse the holy tzaddikim who are buried there to intercede on our behalf on the day of judgment."
Nonsense. But then that author corrects himself.
"however, should not direct our prayers to the dead who are buried there, since doing so is close to being included in the prohibition against "inquiring of the dead" (1). Instead, one should implore G-d, blessed be His Name, to have mercy upon us "
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BTW the Saladin whom Rambam was physician to was the very Saladin which fouight against the Christian crusaders...
Ṣalāḥ ad-Dīn Yūsuf ibn Ayyūb (Kurdish: سەلاحەدینی ئەییووبی/Selahedînê Eyûbî; Arabic: صلاح الدين يوسف بن أيوب) (1137/1138 – 4 March 1193), better known in the Western world as Saladin, was the first Sultan of Egypt and Syria and the founder of the Ayyubid dynasty. A Muslim of Kurdish origin,[4][5][6] Saladin led the Muslim opposition to the European Crusaders in the Levant. At the height of his power, his sultanate included Egypt, Syria, Mesopotamia, Hejaz, Yemen and other parts of North Africa.
At that time Muslims were actually the lesser of the evils. The Crusaders were evil. The Muslims also stopped Byzantine World domination. Muslims were also advanced at the time when Europeans were living in a dark age. Eventually Islam set in and they became dumb. Now the Muslims and Christians have switched places. The Jews lived better under Muslim rule than Christian rule at the time. Egypt in the time of Sadat can't be compared to during the life of Rambam. If you want to compare Egypt under Sadat with Egyptian History, comparing it with Pharaoh in the Torah is a better comparison. Modern Egypt has been the most vicious enemy of Israel since 1948. Egypt is the only country that borders Israel that was involved with all four major wars between 1948 and 1973. Now Egypt engages in taqiyya in order to enable the PLO/Hamas Arab Muslim Nazis in Gaza to fight Israel and Egypt is friends with all the enemies of Israel.
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Let's break this down into the simplest form possible.... "Hey, religious person, please pray for me!" Steve was way holier than I! Steve, please put in a few good words for me!?!
Our soul still exists in the next world!
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Let's break this down into the simplest form possible.... "Hey, religious person, please pray for me!" Steve was way holier than I! Steve, please put in a few good words for me!?!
Our soul still exists in the next world!
Your logic vs. Halacha. I choose Halacha.
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There have been others.
Do you have any specific information on who the others are?
As a Chabad supporter and someone who enjoys a number of sports, I definitely would be interested in the information if either you and/ or another JTF member can provide it. Thanks.
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Here is what Torah.org publishes concerning halachas, Talmudic opinion, and current traditions regarding visiting the graves of Tzadiks. And I do not think Ephriam quite understands what a Tzadik is in this regard. Torah and Mitzvot, and being a pillar of the community, are traits of a Tzadik.
http://www.torah.org/advanced/weekly-halacha/5767/vaera.html
Visiting the Graves of Tzadikkim: How and Why?
The ancient custom of visiting and davening at graves of tzaddikim during times of tribulation has many sources in Talmudic literature.(1) Indeed, Shulchan Aruch records in several places that it is appropriate to do so on certain public fast days in general(2) and on Tishah b'Av after midday in particular.(3) Erev Rosh Hashanah, too, is a day when it has become customary to visit graves.(4) But what is the reason for this? How does it help us?(5)
The Talmud(6) gives two explanations: 1) To serve as a reminder of man's mortality so that one will repent while he still can; 2) To ask the dead to pray for mercy on our behalf. A practical difference between these two reasons, says the Talmud, is whether or not it is appropriate to visit graves of non-Jews [when there are no Jewish graves near by], since even a non-Jew's grave reminds man of his mortality. Nowadays, however, when non- Jews mark their graves with religious symbols, it is no longer appropriate to visit non-Jewish graves even if there are no Jewish graves in the area. (7)
The second reason quoted in the Talmud - to ask the dead to pray for mercy on our behalf - demands clarification. Many people assume that this means that we are allowed to pray to the dead to ask them to help us. This is a serious mistake and strictly forbidden. One who prays with this intent transgresses the Biblical command(8) "You shall not recognize the gods of others in My presence."(9) It may also be a violation of the Biblical command against "one who consults the dead."(10)
If so, what does the Talmud mean when it says that we "ask the dead to beg for mercy on our behalf"? We find two schools of thought concerning this matter:
* Some(11) hold that it means that it is permitted to speak directly to the dead to ask them to daven to Hashem on our behalf. This is similar to the prayers that we find throughout Selichos which are addressed to the angels. Although the angels - who are merely God's messengers - do not possess the ability to do anything of their own accord, still we may ask them to "deliver" our prayers to Hashem. So, too, it is permitted to address the dead directly and ask them to intercede on our behalf at the Heavenly Throne.
* Others(12) strongly disagree and maintain that this, too, is strictly forbidden. In their opinion, addressing a dead person is a violation of "consulting the dead." What the Talmud means by "asking the dead to pray for mercy on our behalf" is that we daven directly to Hashem that in the merit of the dead He should have mercy on us. We visit the graves only to remind Hashem of the merits of the holy tazddikim who are interred there.
The practical halachah is as follows. Most of the classical poskim (13) rule in accordance with the second view. Mishnah Berurah(14) also clearly writes: We visit graves because a cemetery where tzaddikim are interred is a place where prayers are more readily answered. But one should not place his trust in the dead. He should just ask Hashem to have mercy on him in the merit of the tzaddikim who are interred here.
But other poskim rule that it is permitted to talk to the dead [or to angels] to intercede on our behalf. In a lengthy responsum, Minchas Elazar(15) proves from a host of sources throughout the Talmud and Zohar that not only is this permitted but it is a mitzvah to do so.
But as we said before, all opinions - without exception - agree that it is strictly forbidden to daven directly to a dead person [or to an angel] so that they should help us. The most that is permitted [according to the lenient views] is to ask them to act as our emissaries to Hashem, so that Hashem will look favorably and mercifully upon us.
THE VISIT: PROPER CONDUCT
Upon entering a cemetery, the blessing of asher yatzar eschem badin is recited.(16) The full text is found in many siddurim. This blessing is recited only once within any thirty-day period.(17)
Before visiting at a grave, one should wash his hands.(18)
Upon reaching the grave, one should place his left hand on the marker.(19) It is forbidden, though, to lean on it.(20)
One should be careful not to step on any grave.(21)
The same grave should not be visited twice in one day.(22)
Within four amos [6-8 feet] of a grave(23):
* The tzitzis strings should be concealed.(24)
* Levity, eating, drinking, greeting a friend or engaging in business is prohibited.(25)
* Learning, davening or reciting a blessing is prohibited.(26) Many poskim, however, hold that it is permitted to recite Tehillim(27) or the burial Kaddish.(28)
LEAVING A CEMETERY
Before taking leave of a grave it is customary to put a stone or some grass on the marker.(29)
Upon leaving the cemetery, it is customary to take some soil and grass from the ground and throw it over one's shoulder.(30) There are many different reasons for this custom. On Shabbos, Yom Tov and Chol ha-Moed this may not be done.(31)
After leaving a cemetery and before entering one's home(32) or another person's home,(33) one should wash his hands three times from a vessel, alternating between the right and left hands.(34) There are different customs concerning the method of washing(35):
* The water should drain into the ground and not collect in a puddle.
* After washing, any water that remains in the vessel is poured out. The vessel is turned upside down and placed on the ground, not handed to the next person.(36)
* Some let their hands air dry and do not use a towel.(37)
* Some wash their face as well.(38)
Footnotes:
1 Yosef cried at his mother's grave before going to Egypt (Sefer ha- Yashar); Before being exiled, the Jewish people wept at Kever Rachel (Rashi, Vayechi 48:7); Kalev prayed at Me'oras ha-Machpeilah before confronting the spies (Sotah 34b). See also Ta'anis 23b.
2 O.C. 579:3.
3 Rama O.C. 559:10.
4 Rama O.C. 581:4. Some go on erev Yom Kippur as well (Rama O.C. 605:1) while others oppose going on that day; Elef ha-Magen 605:39 quoting Yaavetz; Divrei Yoel 99:4.
5 Our discussion focuses on visiting graves on fast days and at other times of strife. This is not to be confused with the custom of visiting graves of parents and other relatives (on their yahrtzeits or other occasions), whose primary purpose is to elevate the soul of the deceased and to give it "pleasure."
6 Ta'anis 16a.
7 Mishnah Berurah 579:14. See also Kaf ha-Chayim 559:81.
8 Shemos 20:3.
9 See Sefer ha-Ikarim (ma'amar 2), quoted in Gesher ha-Chayim 2:26.
10 Devarim 18:11. See Eliyahu Rabbah 581:4.
11 See Shelah (quoted by Elef ha-Magen 581:113), Pri Megadim O.C. 581:16 and Maharam Shick O.C. 293.
12 The source for this view among the Rishonim is Teshuvos Rav Chaim Paltiel (quoted by the Bach and Shach Y.D. 179:15) and Maharil, Hilchos Ta'anis (quoted by Be'er Heitev O.C. 581:17). See Igros Moshe O.C. 5:43-6 for an explanation of this view.
13 Including the Be'er Heitev, Chayei Adam, Mateh Efrayim and Kitzur Shulchan Aruch.
14 581:27.
15 1:68. See also Gesher ha-Chayim 2:26 and Minchas Yitzchak 8:53.
16 O.C. 224:12. This blessing is recited only in an area where there are at least two graves.
17 Mishnah Berurah 224:17.
18 Mishnah Berurah 4:42.
19 Kitzur Shulchan Aruch 128:13. See there also for the text that should be recited at that time.
20 Shach Y.D. 363:3.
21 Taz Y.D. 363:1.
22 Mishnah Berurah 581:27.
23 Note that according to the Ari z"l (quoted by Mishnah Berurah 559:41), one should never go within four amos of a grave [except at interment]. In Igeres ha-Gra he writes that one should never enter a cemetery at all, and especially not women. [It is commonly accepted that a woman who is a niddah does not go to a cemetery at all (Mishnah Berurah 88:7). Under extenuating circumstances a rabbi should be consulted; see Beis Baruch on Chayei Adam 3:38.]
24 Mishnah Berurah 23:3. Tefillin, too, must be concealed.
25 Y.D. 368:1; Rama Y.D. 343:2.
26 Y.D. 367:3; 368:1.
27 Birkei Yosef Y.D. 344:17.
28 Gesher ha-Chayim 1:16-4.
29 Be'er Heitev O.C. 224:8.
30 Y.D. 376:4. Some do this only after an interment.
31 O.C. 547:12.
32 Kaf ha-Chayim 4:80.
33 Mishnah Berurah 4:43. It is permitted, however, to enter a shul or another public place before washing; Harav M. Feinstein (Moadei Yeshurun, pg. 58).
34 Mishnah Berurah 4:39.
35 Some of these customs do not have a halachic source; they are based on Kabbalistic writings and customs.
36 Rav Akiva Eiger (Y.D. 376:4). See Zichron Meir, pg. 450.
37 Several poskim write that this does not apply during the cold winter months when the hands will become chapped; see Kaf ha-Chayim 4:78.
38 Mishnah Berurah 4:42.
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http://machonshilo.org/en/eng/list-audio-shiurim/41-audiohalakha/415-the-superstitions-of-graves
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Your logic vs. Halacha. I choose Halacha.
:::D
But seriously.... Why would asking a dead Tzadik to pray for me be any different than asking living people to pray for me? It's not like doing seances or using a ouija board....
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Tag, you have never had a oneway conversation with a deceased relative?
Psalms 91:11... How could angels protect me?
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Tag, you have never had a oneway conversation with a deceased relative?
Psalms 91:11... How could angels protect me?
No
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No
Give me a break! You have never said I love and miss you in your head at a gravesite to a loved one?
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A -self- jew sure _hatin_
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Sources with Rambam, Shulhan Aruch (codes of Jewish Law) forbidding such practices.
http://www.hakirah.org/Vol15Zuriel.pdf
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Sources with Rambam, Shulhan Aruch (codes of Jewish Law) forbidding such practices.
http://www.hakirah.org/Vol15Zuriel.pdf
Well, the conclusion of the PDF you posted does not say anything about it being 'Avodah Zarah' nor does it say it is outright prohibited...
This is how it concludes:
Therefore, although those who do visit graves have reliable Rabbis who taught them to do so, he who wishes to be 100 percent proper, and not to do anything which is possibly forbidden, should take into account our great Masters listed above.
I abide by the Rabbis who taught me, and according to the Halachas I posted above, it is an acceptable practice to daven in the merit of a deceased Tzadik.
See opinions of the Be'er Heitev, Chayei Adam, Mateh Efrayim and Kitzur Shulchan Aruch.