Sefer Torahs of the 20th Century

[Tag-MehirTzedek]

Sefer Torahs of the 20th Century


Until now, when a person or a Shul would look into buying a Sefer Torah, it was a long arduous journey. First, prominent “Soferim” (scribes) would be interviewed, to find just the right person for the job. Each Sofer has a different handwriting, and the purchaser has his own expectations. The process usually takes at least a year, with many complications along the way.

The Torahs vary in price from about $30,000.00 to over $60,000.00. This is clearly out of the reach of most private people and even many shuls. The one who buys the $30,000 Sefer must be prepared to live with a much lesser quality Sefer than the $60,000 one. Additionally, Teffilen & Mezuzot are also priced very high. The average “Baal Teshuva” has a very difficult time accepting these prices, and it certainly will affect their decision to join the faith.

Unfortunately, many of our aged Sifrei Torah have brown letters and even missing or cracked letters and words from years of use. All too often, we disrupt our Torah reading due to corrections needed. When the prices are so high, we have no choice but to use any and every Sefer Torah available.

The Halachah states that every man should write his own Sefer Torah. Until now this commandment was almost impossible to achieve…
Sefer Torahs by Silk Screening

A new process was created to tackle an old problem. The Sofer starts by purchasing some of the highest quality “Klaf” (parchment). The Klaf is checked, tested, and cut to size. The “Sirtut” (engraved lines) is scored to the exact depth, thickness, height, and length. Silk screens are created with the exact lettering. Computers are utilized to achieve a perfectly balanced page using proportionate letters. No need for elongated or squished letters to reach the end of the line. The screens are placed on top of the Klaf in an exact position to meet the Sirtut. The Sofer then puts ink on the screen, and applies the ink by hand passing a squeegee across the Klaf. In a matter of seconds this Klaf has a full page written perfectly. The page is then dried. After the pages are all written, they are sewed properly and the new Torah scroll is ready to use. This is a combination of many patented and patent pending processes.

 

This project is completely under the auspices of Rabbi Yitzchak Abadi, originally of Lakewood, NJ and currently living in Har Nof, Jerusalem, Israel. Rabbi Abadi was the Posek in Lakewood for years and many of his students are Rabbis across the globe. The Rav has thoroughly reviewed every aspect of this process and declared it Kosher for “Mehadrin Min Hamehadrin.” The ability to control the perfection of the writing makes it a better choice than conventional Sifrei Torah. Many prominent Rabbis were consulted and were thrilled with the idea. When they were able to view an actual sample they agreed to the high quality and the Kashrut of this type of Sefer Torah. All writing will be done by hand by a prominent Rabbi and Sofer.
Now every person can have his own Sefer Torah!
Highest quality Seforim & Megilot are now affordable to all.
The writing is one of the finest available in the world.
Sifrei Torah can be written with special requirements to accommodate the different styles of writing.
Two different sizes are available, including smaller more portable Sifrei Torah.
With this technology, smaller sizes are as accurate and clear as the larger ones.
Sifrei Torah will take just a few months from start to finish
The cost will be less than ever imagined.
Financing will be made available to make the purchase even easier.
We have Sifrei Torahs available now in 2 sizes. The larger size 15" klaf  Sefer Torah cost $18,000. The smaller mini Personal Sefer Torahs which are 9" tall is currently in the process of being made. We are taking orders for the small Torahs. They cost only $10,000. Contact us via email if you wish to place an order. Our goal is to accommodate the demand and to allow anyone who desires a Sefer Torah, to be capable of purchasing one.
E-mail:

Aaron Abadi
or
Rabbi Yosef Tesler

Sefer Torah Project
c/o Cong. Ohel Torah
P.O. Box # 385
Cedarhurst, NY 11516
Phone (516) 569-5211 x 123
Fax (516) 908-3817

http://kashrut.org/scrollproject/#

[edu]

I would like to see some prominent Rabbis give their opinion on this process.
One question that comes to mind, is that the scribe is supposed to speak out each word before writing it and before writing one of the ten holy names of G-d, he has to say "for the sake of the holiness of the name".
The way you described it, it does not sound like this new process allows for what I stated above.
Also you have to check if your squeegee across the Klaf process is considered halachic writing.

[Kahane-Was-Right BT]

Sorry edu, but Rabbi Abadi IS a prominent rabbi.   He is highly esteemed, and this is the rare authentic Posek of our times who hearkens back to the great scholars of yesteryear - how poskim really were.   This is true expertise and the motivations that our scholars have always had until the modern era - a credit to our heritage, not a busha.   If you imagine that the scholars of old were similar to today's run-of-the-mill so-called experts of the "halachic system" you do a disservice to all those great chachamim of Europe and the middle east.    If Rabbi Abadi is signed on to something, feel free to disagree, but to question the authenticity is a joke.

There have been so many artificial and unnecessary chumrot attached to our "halachic system" of today that it is in some cases unrecognizable.   A real posek like this can see through all the fog and determine what is required and what is truly not.   If you wish to hold yourself to every possible stringency and try to "cover every shita" then you don't have to follow guidance of wise scholars such as this.   The questioning of whether it's in line with halacha is a complete joke however.   If a posek such as Rabbi Abadi cannot decide what fits within halacha and what doesn't, then no one can.   I don't know what Jewish pope you are looking for to decide the matter for you definitively, but where exactly does he get his authority if Rav Abadi or other poskim don't have any?     

[muman613]

Sorry edu, but Rabbi Abadi IS a prominent rabbi.   He is highly esteemed, and this is the rare authentic Posek of our times who hearkens back to the great scholars of yesteryear - how poskim really were.   This is true expertise and the motivations that our scholars have always had until the modern era - a credit to our heritage, not a busha.   If you imagine that the scholars of old were similar to today's run-of-the-mill so-called experts of the "halachic system" you do a disservice to all those great chachamim of Europe and the middle east.    If Rabbi Abadi is signed on to something, feel free to disagree, but to question the authenticity is a joke.

There have been so many artificial and unnecessary chumrot attached to our "halachic system" of today that it is in some cases unrecognizable.   A real posek like this can see through all the fog and determine what is required and what is truly not.   If you wish to hold yourself to every possible stringency and try to "cover every shita" then you don't have to follow guidance of wise scholars such as this.   The questioning of whether it's in line with halacha is a complete joke however.   If a posek such as Rabbi Abadi cannot decide what fits within halacha and what doesn't, then no one can.   I don't know what Jewish pope you are looking for to decide the matter for you definitively, but where exactly does he get his authority if Rav Abadi or other poskim don't have any?   

Halachais not determined by a single Rabbi today. The position of the majority takes precedent over a single rabbis opinion. I side with edu on questioning this process. If there were other rabbis who approve of this technique then it would be more accepted. I, for one, would not want to question wheter the sefer Torah being read is kosher. Im quite amused you think that this is a joke though...

[Tag-MehirTzedek]

Halachais not determined by a single Rabbi today. The position of the majority takes precedent over a single rabbis opinion.

 The OPPOSITE is true. It is the majority of the Sanhedrin that the Halacha is decided and today their is no such thing as majority or minority.

 I did check many of his other Halachot and did some reseach about him.

 First off I had some Kashrut questions and Rav Bar-Hayim Shlitta directed me to him. And I saw the q's and answers from his site (managed by his (adult) children).
  http://kashrut.org/forum/


    I did some research about him and he was the Rav of Lakewood Yeshiva and in charge of Kashrut. Do you know THE Lakewood Yeshiva. He was sent by the Hazon Ish to Lakewood, some time ago and now he is back in Har Nof Israel.

   I heard it was said that Rabbi Ovadia Yosef Shlitta does not stand for anyone except for Rav Abaddi Shlitta when he enters a room (out of respect).
 
 Check their Q's and A's.

 

[muman613]

The OPPOSITE is true. It is the majority of the Sanhedrin that the Halacha is decided and today their is no such thing as majority or minority.

 I did check many of his other Halachot and did some reseach about him.

 First off I had some Kashrut questions and Rav Bar-Hayim Shlitta directed me to him. And I saw the q's and answers from his site (managed by his (adult) children).
  http://kashrut.org/forum/


    I did some research about him and he was the Rav of Lakewood Yeshiva and in charge of Kashrut. Do you know THE Lakewood Yeshiva. He was sent by the Hazon Ish to Lakewood, some time ago and now he is back in Har Nof Israel.

   I heard it was said that Rabbi Ovadia Yosef Shlitta does not stand for anyone except for Rav Abaddi Shlitta when he enters a room (out of respect).
 
 Check their Q's and A's.

So who, in your opinion, is the Pope of the Jews? There is no Rabbi who is the final posek on all questions. It is people like you and KWRBT who always point to one Rabbi and say his way is the only way. And I think you are confused about whether the decision goes by the majority or not. There is a famous Talmud tractate which demonstrates that even between Talmudic Rabbis that the decision goes by the majority.

Here is a commentary on this Talmud (Bava Metzia):

http://www.torahtots.com/parsha/devarim/nitzav3.htm

DOWN TO EARTH

The Talmud (Baba Metzia 59b) explains, "it is not in heaven" as follows:

After the Torah was given, it was no longer "in heaven." Hashem does not make Torah decisions in Heaven. Halachic (Torah law) decisions must be decided by human authorities following the guidelines given to Moshe at Har (Mt.) Sinai. It is Hashem's will that the Sages apply the laws of the Torah to the best of their human understanding. Decisions must reflect the opinion of the majority of a Bait Din (Jewish court), who are the final authority in all cases of Torah law.

The Talmud (ibid) brings this story to prove its point.

The Sages were debating whether or not a certain type of oven could become tamay (impure). The majority of the Sages ruled that it could. Rabbi Eliezer ben (son of) Horkenos held that it could not.

Rabbi Eliezer ben Horkenos, perhaps the most outstanding Sage of the generation, cited many proofs in favor of his position, but the Sages, who were the majority, would not accept these proofs.

Rabbi Eliezer ben Horkenos declared: "This carob tree will demonstrate that the Halachah (Torah law) follows my opinion."

A miracle occurred whereby the carob tree uprooted itself and replanted itself 100 cubits away. (some say, four hundred amot).

The Sages replied: "Halachah is not established on the basis of a carob tree.* "
[*Since Rabbi Eliezer was a very righteous man, the tree might have been uprooted at his command. This does not prove, though, that his ruling was correct.]

Rabbi Eliezer ben Horkenos declared: "This stream of water will demonstrate that the Halachah follows my opinion." The stream of water began to flow backwards against the current.

The Sages replied: "Halachah is not established on the basis of a stream."

Rabbi Eliezer ben Horkenos declared: "The walls of the Bait Hamidrash (House of Study) will demonstrate that the Halachah follows my opinion."

The walls of the Bait Hamidrash began to tremble and fall, and the Sages feared that any moment they would collapse.

Rabbi Yehoshua called out to the walls: "Why are you interfering in a Halachic debate among Sages?"

Immediately, out of respect for Rabbi Yehoshua, the walls did not collapse, but out of deference to Rabbi Eliezer, they did not return to their original upright position either. They remained slanted.

Rabbi Eliezer ben Horkenos declared: "The heavens will attest that the Halachah follows my opinion."

A bat kol (heavenly divine voice) proclaimed: "Why do you contest Rabbi Eliezer? The halachah always follows Rabbi Eliezer's teachings."

Rabbi Yehoshua rose and declared:

"It is written: 'It is not in heaven." ' (Devarim ibid).

What is meant by; 'It is not in the heaven'? Rebbi Yirmiah said: It means that we don't listen to a bat kol in matters of Halachah, for the Torah was already given to man at Har Sinai.

Rabbi Yehoshua continued:

"We don't listen to the bat kol because You (Hashem) already wrote in the Torah at Har Sinai (Shmot, Exodus 23:2) 'According to the majority (the matter) shall be decided.'*

[*R' Yehoshua understood this to mean that Hashem would never interfere with the judicial process through which the law is decided. Accordingly he interpreted the Heavenly echo to be merely a test of whether the Sages would hold their ground. And the next story proved him correct.]

Later, one of the Sages, Rabbi Natan met Eliyahu Hanavi (Elijah the prophet). He asked him: "What did Hashem say during this argument?"

Eliyahu replied to him: "He was laughing and saying (with satisfaction), 'My sons won me in the discussion.' "*

http://halakhah.com/babamezia/babamezia_59.html#PARTb

This article and the Talmud does not say 'Sanhedrin' it says 'Beit Din' which is just a court of Rabbis.

[muman613]

What I don't really understand is why you must accept one opinion before others have had a chance to respond (via the process of responsa) which occurs during every Halachic evolution. Halacha is not carved in stone, and the application of existing laws must be applied to modern devices. This is where 'responsa' comes in.

http://ohr.edu/judaism/survey/survey6.htm#SHUT
RESPONSA

* "Responsa" are the responses of Torah scholars to questions of Jewish law posed to them both by laymen and experts.

* These scholars apply the law and philosophy of Judaism to the changing circumstances of Jewish life; to technological and social innovations; to medical issues; and other aspects of contemporary living.

* Responsa literature provides insight into the workings of Jewish law and reveals the concerns of Jews around the world and throughout the ages.

[Tag-MehirTzedek]

1)So who, in your opinion, is the Pope of the Jews? 2) There is no Rabbi who is the final posek on all questions. 3)It is people like you and KWRBT who always point to one Rabbi and say his way is the only way. 4)And I think you are confused about whether the decision goes by the majority or not. There is a famous Talmud tractate which demonstrates that even between Talmudic Rabbis that the decision goes by the majority.

 1)Their is none, nor should their ever be. The ideal and real system is the system of the Sanhedrin.
 2) Their are a number, one can and should follow their Rav. If they are more knowledgeable and are able to delve into the sources better (with pro and opposing views they can make decisions based on info. given)
 3) Nope. It was in response to someone knocking this or that Rav and questioning their credentials. No one forced you or anyone anything.
 4) Majority is only in the case of the Sanhedrin and when their actually was an organized type of system. Today unfortunately their is none. Also who should be counted among this majority? These Rabbis have other Rabbis under them (their students and students students). Soo should all of them be counted as part of majority or not? This is also the case with many other people as well. For example do all the students of Rav Ovadia Yosef all together count as 1 vote or each get's a vote even some just stick strictly to his psak din word for word (or close to it). Should everyone with a title of "Rabbi" get 1 vote? And if his students (or R' Elyahiv's or some other "Gadol" then what about students of Rav Abadi? do all of them count as 1 vote or each separately? Tell me how to do this counting?
 And if its just the "Gadolim" then who is a gadol? Who defines who is and who is not a Gadol? Is it some unified system or is it your opinion? And if your opinion then is your opinion better then my opinion or the opinion of the next guy?

[muman613]

Tag, I hear what you are saying and I don't want to argue about it. But that section from Baba Metzia was written after the destruction of the Temple and there was no Sanhedrin at the time. I believe all translations (and I don't have an actual Hebrew reference) say Beit Din when it talks about the majority. If you could provide a link with an explanation saying 'Sanhedrin' I will accept your opinion, but I have learned it was the 'Beit Din' which is not the Sanhedrin but any Jewish court making decisions of Halacha.

Here it is in a Daf Yomi:

http://dafyomi.co.il/bmetzia/points/bm-ps-059.htm

(c)   (Beraisa): R. Eliezer gave all proofs in the world why it is Tahor; Chachamim did not accept them.
1.   R. Eliezer: If the law is like me, this carob tree should show it. (The tree moved 100 Amos.)
2.   Chachamim: We don't bring proof from a tree.
3.   R. Eliezer: If the law is like me, the irrigation ditch should show it. (The water reversed the direction of its flow.)
4.   Chachamim: We don't bring proof from an irrigation ditch.
5.   R. Eliezer: If the law is like me, the walls of the Beis Medrash should show it. (The walls leaned to fall.)
6.   R. Yehoshua (to the walls): We are arguing over Halachah. This is not your affair!
i.   The walls stopped falling, to honor R. Yehoshua. To this day they remain bent, in honor of R. Eliezer.
7.   R. Eliezer: If the law is like me, Heaven should show it.
8.   (A voice from Heaven): Why do you argue with R. Eliezer? The Halachah always follows him!
9.   R. Yehoshua: It (the Halachah) is not in Heaven.
(d)   Question: What does this mean?
(e)   Answer (R. Yirmiyah): Once the Torah was given on Sinai, we do not heed voices from Heaven. Rather, we follow the majority of Chachamim - "Acharei Rabim Lehatos".

[muman613]

Here is another Daf Yomi on this tractate.

http://dafyomi.co.il/bmetzia/insites/bm-dt-059.htm

2) TORAH IS NOT IN HEAVEN
QUESTION: The Gemara relates the incident of "Tanuro Shel Achna'i" and the miraculous ways in which Rebbi Eliezer attempted to convince the Chachamim that the Halachah was in accordance with his opinion. He miraculously uprooted a carob tree, had the waters of a river shift direction, and caused the walls of the study wall to lean inwards, and still the Chachamim did not change their mind. He then declared that Heaven should prove that he is correct, and a Bas Kol emanated and pronounced, "Why are you challenging Rebbi Eliezer, when the Halachah is like him?" Rebbi Yehoshua stood up and declared, "Lo ba'Shamayim Hi" -- "It (the Torah) is not in the heavens!" (Devarim 30:12).

TOSFOS (DH Lo ba'Shamayim) asks that the Chachamim had a different reaction to the Bas Kol which decided the question of whether the Halachah should follow the view of Beis Shamai or the view of Beis Hillel. The Gemara in Yevamos (14a) relates that when the Bas Kol declared that the Halachah should follow Beis Hillel, the Halachah indeed was established in accordance with the view of Beis Hillel. Why does the Gemara here say that the Halachah is not decided based on a Bas Kol?

The MAHARAM explains that Tosfos is not asking his question on the view of Rebbi Yehoshua, as the Gemara in Yevamos itself cites Rebbi Yehoshua who said there as well that we do not rely on a Bas Kol. The question of Tosfos is on the Gemara in Yevamos (and other places) which follows the view of Beis Hillel because of the Bas Kol. If the Gemara there follows the view of Beis Hillel because of the Bas Kol, why does the Gemara here not follow the view of Rebbi Eliezer because of the Bas Kol?

ANSWERS:
(a) TOSFOS answers that in this case, the Bas Kol contradicted the Torah's principle of "Acharei Rabim l'Hatos" -- "turn after the majority" (Shemos 23:2). In the case in Yevamos, the Halachah presumably followed the view of Beis Hillel, whose opinion was that of the majority. However, the fact that the students of Beis Shamai were sharper caused a doubt to arise about whom the Halachah should follow. The Bas Kol resolved the doubt when it proclaimed that even in this case the verse of "Acharei Rabim l'Hatos" applies.

(b) In another answer, Tosfos explains that the Bas Kol in the case in Yevamos was spontaneous, and therefore considered more "neutral." In contrast, the Bas Kol in the case of "Tanuro Shel Achna'i" was in response to Rebbi Eliezer's demand that "Min ha'Shamayim Yochichu," and therefore the Halachah does not follow its declaration. (Y. Montrose)

And some commentary @ http://www.torah.org/learning/olas-shabbos/5759/tazria.html

Kesef Mishneh (commentary on Rambam, ibid.) answers that there is a well known rule that, "the Torah is not in Heaven (Lo BaShamayim Hu)," (see Bava Metzia 59b). Namely, although the Torah is Hashem's, He endowed it to the Jews, at which point He "lost control" over the final outcome of halacha (Jewish law). When there is a matter of halachic dispute, Hashem, so to speak, has no say in the matter. All decisions are to be rendered by the Jewish Beis Din (court), even if they rule contrary to Hashem's own intent, to the extent that the Gemara concludes that even were a Heavenly voice to state that the halacha is according to a certain opinion, this would not change our outlook on the matter. (Indeed, it is this same principle that allows the "Heavenly Academy" to debate the matter with the Almighty, and which ultimately forced them to give over the final decision to Rabbah bar Nachmeini.)

[Tag-MehirTzedek]

    Muman their is more depth to that story. They were talking about whether going to war with Rome or not. They did not want to tolerate any subordination and those not participating while other were. That is why they went very harshly against R' Eliezer. In the end as the Bat Kol says he was correct, they did not win the war, never-the-less this case needed the consent of the majority and everyone needed to participate in the war.

 " but any Jewish court making decisions of Halacha."

 That is the problem, their are many courts today and not 1 court. At their time they had a more unified system where they all answered to 1 court (perhaps 2) 1 in Israel and 1 in Bavel. Their majority had more credibility (if this did take place exactly). Today you cannot claim the "majority of the Gedolim" because you would need to exactly define who is and who is not a Gadol and 2) also realize that often those defining who is and who is not see it this way- those they agree with is a Gadol and those they do not often they do not (sometimes even belittle).

[muman613]

    Muman their is more depth to that story. They were talking about whether going to war with Rome or not. They did not want to tolerate any subordination and those not participating while other were. That is why they went very harshly against R' Eliezer. In the end as the Bat Kol says he was correct, they did not win the war, never-the-less this case needed the consent of the majority and everyone needed to participate in the war.

 " but any Jewish court making decisions of Halacha."

 That is the problem, their are many courts today and not 1 court. At their time they had a more unified system where they all answered to 1 court (perhaps 2) 1 in Israel and 1 in Bavel. Their majority had more credibility (if this did take place exactly). Today you cannot claim the "majority of the Gedolim" because you would need to exactly define who is and who is not a Gadol and 2) also realize that often those defining who is and who is not see it this way- those they agree with is a Gadol and those they do not often they do not (sometimes even belittle).

Tag, I don't think that is the Tractate I am discussing... I believe the issue was whether a particular oven was pure or impure...

Could you find the reference to the tractate you are discussing...

Baba Metzia 59a

We learnt elsewhere: If he cut it into separate tiles, placing sand between each tile: R. Eliezer declared it clean, and the Sages declared it unclean;

59b

and this was the oven of 'Aknai.1  Why [the oven of] 'Aknai? — Said Rab Judah in Samuel's name: [It means] that they encompassed it with arguments2  as a snake, and proved it unclean. It has been taught: On that day R. Eliezer brought forward every imaginable argument,3  but they did not accept them. Said he to them: 'If the halachah agrees with me, let this carob-tree prove it!'



1) This refers to an oven, which, instead of being made in one piece, was made in a series of separate portions with a layer of sand between each. R. Eliezer maintains that since each portion in itself is not a utensil, the sand between prevents the whole structure from being regarded as a single utensil, and therefore it is not liable to uncleanness. The Sages however hold that the outer coating of mortar or cement unifies the whole, and it is therefore liable to uncleanness. (This is the explanation given by Maimonides on the Mishnah, Kel. V, 10. Rashi a.l. adopts a different reasoning). 'Aknai is a proper noun, probably the name of a master, but it also means 'snake'. ([G]) which meaning the Talmud proceeds to discuss.

And I do agree that observing Halacha is difficult because today we don't have any universally accepted 'Gedolim' who have sufficient power to influence the rest of those who count themselves as poseks.

[Tag-MehirTzedek]

T If you could provide a link with an explanation saying 'Sanhedrin' I will accept your opinion, but I have learned it was the 'Beit Din' which is not the Sanhedrin but any Jewish court making decisions of Halacha.

 That is exactly the point! What Beit Din. How many Beit Din's did they have when they made their decisions?
 And if you go by your words " but any Jewish court making decisions of Halacha" today then you would have to sometimes accept contradictory decisions and abide by both or all of them?
 Soo for example you would be wearing and not be wearing Tefillin during Hol Hamoed? Or you would be voting in Israeli elections and not be voting in Israeli elections. Since One supposedly court says "Psak Din one must vote" and another such court says "Psak din one is not allowed to vote". go read the Paskelim plastered around Mea Shearim and other such places.

[muman613]

 That is exactly the point! What Beit Din. How many Beit Din's did they have when they made their decisions?
 And if you go by your words " but any Jewish court making decisions of Halacha" today then you would have to sometimes accept contradictory decisions and abide by both or all of them?
 Soo for example you would be wearing and not be wearing Tefillin during Hol Hamoed? Or you would be voting in Israeli elections and not be voting in Israeli elections. Since One supposedly court says "Psak Din one must vote" and another such court says "Psak din one is not allowed to vote". go read the Paskelim plastered around Mea Shearim and other such places.

Yes, this is what I mean that it is difficult to abide by all the poseks. Which is why I agree with your point that one must choose a Rabbi and stick by his Halachic rulings rather than 'picking-and-choosing' which decisions to abide by.

But it is also true that often poseks will agree, or argue various points, all working to find the ultimate truth. This is why I don't immediately accept decisions which are so important (such as whether a Sefer Torah is 'kosher')... Once I see the responsa I can decide if the original posek thought of all the possible arguments...

I will check out that story of Baba Metzia which you sent...

[Tag-MehirTzedek]

Yes, this is what I mean that it is difficult to abide by all the poseks. Which is why I agree with your point that one must choose a Rabbi and stick by his Halachic rulings rather than 'picking-and-choosing' which decisions to abide by.

 A possible problem becomes though if one is knowledgeable enough to make his/her own decisions and they know that the psak is wrong by their particular Rav on that particular decision. I do not believe the person would be allowed to follow their Rav on that exact decision. This is true even with the case of a full Sanhedrin (check Tractate Horayot which discusses cases where even the Sanhedrin made a mistake and a person who is knowledgable enough followed the wrong decisions he had to bring his seperate Korban, his mistake was thinking that he needed to follow the Sanhedrin in the wrong decision that it made).

[muman613]

Shalom Tag,

I find this very interesting and I learned something from the link you sent me. There is some question about where that interpretation is learned from because the Rabbi giving the talk said he learned it from his Rav, who was a very talented Talmid Chacham (which I believe is true). But beyond relaying that his Rav taught this interpretation I find no other mention of this interpretation (about the oven being a code for war with the Romans).

But I do learn the lesson which is being expressed, and I am somewhat perplexed by the conclusion.

Maybe we can talk about it in PM....

[Tag-MehirTzedek]

They have 2 sizes of Hamelech Megillas; ("Megillat Ester") a 15" size for $900 & a 9" size for $700
Both come with wooden cases.

They are currently in Lakewood and they can UPS or try to find someone going to your location

Let them know your location.

Call or email him if you have any questions
Rabbi Tesler
732-740-4011
[email protected]

[Tag-MehirTzedek]

Silk Screen Torah Scroll Process-English

[Kahane-Was-Right BT]

Halachais not determined by a single Rabbi today. 

Did you invent this?

This is always how halacha is determined.   You go to your rav and ask a shaila.  And he answers.  If he's not qualified to decide halacha, then you are asking the wrong person!  Sometimes if they feel they need help from someone with greater expertise or more experience in that area if it's a really difficult question, they will refer it to someone else for guidance (even the greatest rabbanim do this at times), but generally it is one rabbi who knows you and knows the situation who decides the halacha.   
And that is always how halacha was decided.   Communities had a rav who decided matters of Jewish law.
 

The position of the majority takes precedent over a single rabbis opinion. 

Majority of whom?  There is no rabbinical governing body.  There is no centralized authority, and there is no Sanhedrin.  So exactly whose majority are you referring to? 

Want to know what I think?   I think you are confused by the Talmudic dictum which states, "halacha goes according to to the rov (majority)."    That means the majority of the Sanhedrin, and it also refers to certain cases decided by the Talmud itself.   It does not mean I go and take a poll of all known rabbis to determine if something is permitted or not in 2013.   Rav Abadi does not need some other rabbi's permission to state Jewish law.

I side with edu on questioning this process.

At the risk of descending into the realm of ad hominem, which is not my intention, I can only say, Yes because you are so well versed in matters of Jewish law and the composition of the Sefer Torah, that you know better than Rav Abadi.   LOL.   Sorry dude, but you and I both know that no one here can believe that for a second.   And I'll be the first to admit I am not an expert in Jewish law, but come on.

If there were other rabbis who approve of this technique then it would be more accepted. I, for one, would not want to question wheter the sefer Torah being read is kosher. Im quite amused you think that this is a joke though...

I don't get you.    You have some undetermined "problem" with his ideas, which you cannot put into words, but if several other rabbis (maybe with "names" you're familiar with) agree that his idea is "kosher" then it's acceptable to you?    So what he says is wrong, but if lots of people agree with what's wrong, that makes wrong into right?    Wow.   I continue to be astounded!

[Kahane-Was-Right BT]

The OPPOSITE is true. It is the majority of the Sanhedrin that the Halacha is decided and today their is no such thing as majority or minority.

 I did check many of his other Halachot and did some reseach about him.

 First off I had some Kashrut questions and Rav Bar-Hayim Shlitta directed me to him. And I saw the q's and answers from his site (managed by his (adult) children).
  http://kashrut.org/forum/

How interesting.   When I asked my yeshiva rebbe certain kashrut questions (about hashgachot in America, and so on), he also referred me to Rabbi Abadi's site.   And he said that he trusts Rabbi Abadi is a definite expert in all things related to American kashrut issues and I can rely on his psakim and use his site for an easy/basic guide if anything comes up.  He referred to that site because my rebbe is in Israel and does not keep abreast of all the American kashrut issues and knows more about what is in Israel.     I got the impression from him that Rabbi Abadi is an esteemed posek.   Then I read his site and the Q&A section and saw for myself that this is a scholar I respect and who is not afraid to state the halacha openly and honestly.     

For example he declared that hebrew national hotdogs, now under supervision of Rabbi Ralbag (triangle K) are indeed kosher, even though in the past they might not have been.   They are not glatt kosher, but they are kosher.  And it is politics only which labels the triangle k of Rabbi Ralbag as "not acceptable" in the "veldt."   If you want to keep glatt kosher, then you should not eat it.   But if you are not machpid about glatt, then they are kosher.      He addresses the facts of the issue and tells it straight.  What a breath of fresh air.     

    I did some research about him and he was the Rav of Lakewood Yeshiva and in charge of Kashrut. Do you know THE Lakewood Yeshiva. He was sent by the Hazon Ish to Lakewood, some time ago and now he is back in Har Nof Israel.

   I heard it was said that Rabbi Ovadia Yosef Shlitta does not stand for anyone except for Rav Abaddi Shlitta when he enters a room (out of respect).
 
 Check their Q's and A's.

Wow, I didn't even know that stuff.  That's pretty amazing.   

[Kahane-Was-Right BT]

So who, in your opinion, is the Pope of the Jews? There is no Rabbi who is the final posek on all questions. It is people like you and KWRBT who always point to one Rabbi and say his way is the only way. 

Wrong.  Liar.  Fraud!

It is edu who called for a Jewish pope to give his signature on what Rav Abadi is doing!  Or a collective Jewish popes.

And I think you are confused about whether the decision goes by the majority or not. There is a famous Talmud tractate which demonstrates that even between Talmudic Rabbis that the decision goes by the majority. 

How did I know that you were going to confuse this issue into this discussion?     See my post above where I explain your mistake here.

[Kahane-Was-Right BT]

This article and the Talmud does not say 'Sanhedrin' it says 'Beit Din' which is just a court of Rabbis.

Sanhedrin was also referred to as Beit Din or at times Beit Din HaGadol.   Don't believe me?   THe Rambam himself refers to this in his introduction to Mishne Torah when he talks about the transmission of Torah from Moshe Rabenu down the line to Ravina and Rav Ashi, the last beit din.   In terms of authority, and authority of the Talmud, Rambam considered the Talmudic sages to be stand-ins for the missing Sanhedrin.

Go and read that introduction.  Please.  Do it.

There is no beit din today in case you haven't noticed.   If you refer to a neighborhood "beit din" that deals with civil cases or monetary disputes (or husband and wife, etc) then I don't know what to tell you except to say that they don't "decide halacha" in an exclusive sense, and we don't need to go in front of a beis din to ask a halachic shaila.

But why am I willing to bet that if say any old beit din, like Rabbi Bar Hayim's Machon Shilo beit din of himself and 2 other rabbis, came out for no apparent reason and gave official sanction to Rav Abadi (as if that was needed) you still wouldn't accept that?   So what exactly are you saying?

[Tag-MehirTzedek]

For example he declared that hebrew national hotdogs, now under supervision of Rabbi Ralbag (triangle K) are indeed kosher, even though in the past they might not have been.   They are not glatt kosher, but they are kosher.  And it is politics only which labels the triangle k of Rabbi Ralbag as "not acceptable" in the "veldt."   If you want to keep glatt kosher, then you should not eat it.   But if you are not machpid about glatt, then they are kosher.      He addresses the facts of the issue and tells it straight.  What a breath of fresh air.     

 Yepp, indeed. Rav Bar-Hayim said this to me on this issue

 "Regular Kosher" is kosher. Glatt is required by the Talmud Bavli, but not according to the traditions and Halakha of Eress Yisrael. This is why Ashk'nazim have always eaten "regular kosher".

 I personally only eat Glatt, but now I have a better understanding at least on those who do or would be willing to eat it. Also if asked by some (like relatives or someone else) I'll be able to answer better.

[Kahane-Was-Right BT]

What I don't really understand is why you must accept one opinion before others have had a chance to respond (via the process of responsa) which occurs during every Halachic evolution. Halacha is not carved in stone, and the application of existing laws must be applied to modern devices. This is where 'responsa' comes in.

??

Rav Abadi's site is a site of responsa.   People ask him questions.   He answers.  And in some cases his sons answer on his behalf using his methodology, or transmit his opinion.    It is YOU who do not trust the process of shaila's and teshuvas because you are trying to limit the ability of a rav or posek to give a suitable answer unless it is "sanctioned" by some unknown or unofficial body that no one knows about but apparently stands on behalf of the masses to determine what halachic opinions are kosher and what are not.      There is no papal infallibility in Judaism.  If someone wants to challenge Rav Abadi's opinion, go ahead and pose a kasha or write up some problem with it and let him answer.   That was never the problem here.   The problem here is with edu, and by extension, definitely you, who wish to say that no matter what Rav Abadi says, since it sounds a bit different to you or a bit out of the ordinary, it definitely needs some group of rabbis to come along and say 'we certify this is ok' and then it makes him trustworthy.   But otherwise, he cannot be listened to or followed, I guess because the aguda didn't put him on a dais, or maybe the chassidic rebbes didn't declare him of the royal court.  That's a bunch of baloney.

[Kahane-Was-Right BT]

 Yepp, indeed. Rav Bar-Hayim said this to me on this issue

 "Regular Kosher" is kosher. Glatt is required by the Talmud Bavli, but not according to the traditions and Halakha of Eress Yisrael. This is why Ashk'nazim have always eaten "regular kosher".

 I personally only eat Glatt, but now I have a better understanding at least on those who do or would be willing to eat it. Also if asked by some (like relatives or someone else) I'll be able to answer better.

Interesting.  Although the chassidim are the ones who pushed for glatt even in the Ashkenazi community, so it's not all Ashkenazim (although you're right it probably was originally, the change is a modern one).