Rabbi Mizrachi's Interview With Arutz Sheva

[Israel Chai]

Who in particular? Who was keeping Shabbat but because of listening to Rav Bar-Hayim's lectures STOPED keeping Shabbat as a result? Name me 1 person in particular who said this.

 And Dana Cohen for all I know keeps Shabbat as well. Just because she says things against Rabbi Mizrachi AND listens to Rav Bar-Hayim's lectures doesn't mean their is a necessary correlation. Also its mainly Zevi Chaim who posts discusses RBH lectures and not her, not that it would matter either way.

Zevi Chaim has an army of nouveau-athiests behind him. I don't remember their names, but I do some of their faces and our conversations. Like I said, if you actually think listening to a lecture will make you stop keeping mitzvot, you're a fool or a liar, so that's a non-issue, however, the point is that it does get them to say "you're wrong" to massive amounts of Jews keeping mitzvot, and as such it isn't the way to make mass-baalei teshuva.

"However, the Rav's claim that it is "absurd" to say that Torah study protects us (which is an idea in Gemarra) and that it's only the effects of Torah study which protect us (something that is also true to an extent, in my opinion) turned some of these people against mainstream religious Jews, and especially ultra-Orthodox"

 It is absurd actually. This is what Rav Kahane ZTL has been saying for years. What is specifically fought against is some (or many don't know) in the Haredi community claiming that its Torah study and prayer that is needed and ONLY this in order to defeat our enemies. Its very passive and against the Torah itself. Someone pointing this out doesn't make them a "hater of the Torah". It makes them a lover of Am Yisrael that can (G-D forbid) be slaughtered because of these types of stupidities.

Shas Leader Rabbi Shalom Cohen: Israel Doesn’t Need Army Since Ultra-Orthodox Prayers Protect It

http://www.totpi.com/shas-leader-rabbi-shalom-cohen-israel-doesnt-need-army-since-ultra-orthodox-prayers-protect.html

Fine I'll say it then. In my humble opinion, both opinions may contradict Torah. Rabbi Glatstein made a lecture where he quoted Gemarra saying that for every Jew on the front line in battle to take Israel, there was one Jew with him in the battle behind the lines studying Torah. He also stated that because the Sages state that every portion of the land corresponds to a portion of Torah, the reason why Gaza has almost always been controlled by evil people though it is Israel, is because the halacha involving Gaza has been misunderstood or not studied http://www.torahanytime.com/video/parashat-masay-gaza/

By this, we need both, and you can back it up by (I forget this source, but Rabbi Mizrachi said it) when G-d told Abraham or Moshe during a battle to stop praying to him and fight, with both of these together it is obvious that the soldiers need to have a connection to Hashem before they fight (further proven by the list of halachic questions given to soldiers to determine if they even can fight) but when they fight they must fight, but we also need soldiers learning in their merit, for a long list of good reasons, as they are fighting, and specifically thinking about them and feeling their struggle as much as possible.

[Tag-MehirTzedek]

1) Rabbi Glatstein has been going to the Right. He did say those things, BUT earlier he made a lecture about giving up land in Israel, YET the problem was that after bringing all the sources and proofs AGAINST it he then said, well we need to follow the "Gedolim" and what they say. That is a total sad joke to say the least. And that shows one of the major problems if the generation. Its people (Rabbis) not willing to make decisions on their own and after all the proofs just forgetting these things and saying to just follow the "Gedolim" blindly.

2) FYI I think that in that lecture he also mentioned that those who were learning were doing so right NEXT to the soldier fighting. I think that it was him who said it. I don't understand it but that's what was said.

[Tag-MehirTzedek]

(further proven by the list of halachic questions given to soldiers to determine if they even can fight)

 Not true at all. In a Milhemit Misswah their is no such thing. The only thing possibly is a handicap. Nothing more preventing a soldier from fighting. Today the situation is a Milhemit Misswah for sure as its a Defensive war.
 The only issue possibly arises in a Milhemit Reshut, which we do not even have today (meaning we are not doing).

[Israel Chai]

(further proven by the list of halachic questions given to soldiers to determine if they even can fight)

 Not true at all. In a Milhemit Misswah their is no such thing. The only thing possibly is a handicap. Nothing more preventing a soldier from fighting. Today the situation is a Milhemit Misswah for sure as its a Defensive war.
 The only issue possibly arises in a Milhemit Reshut, which we do not even have today (meaning we are not doing).

Taking the land was a Milhemit Mitzvah.

[Israel Chai]

My previous statement was not to arrogantly propose my bracha was worth much, but Rabbi Mizrachi's amen was certainly worth an infinity in the eyes of Hashem, G-d willing.

[Tag-MehirTzedek]

Taking the land was a Milhemit Mitzvah.

 I know. Exactly. I don't understand your argument. I am saying (in case you didn't understand) that in a Milhemit Misswah everyone has to go and participate in ways that they can and no one is exempt. You said that their are Halahic questions asked etc. simply is not true.

the list of halachic questions given to soldiers to determine if they even can fight

 This does not exist in a Milheit Misswah for sure. I don't know where you got this idea from.

[Tag-MehirTzedek]

My previous statement was not to arrogantly propose my bracha was worth much, but Rabbi Mizrachi's amen was certainly worth an infinity in the eyes of Hashem, G-d willing.

 Which bracha?  you lost me.

[muman613]

Prayer is important in order to win a war. This is a well known fact based on the writings of the Talmud and the sages.

Anyone who does not agree that prayer is important denies some fundamental tenets of Judaism.

Particularly:

1) Hashem is all powerfull.
2) Hashem hears the prayers of the people.

But prayer alone is not always the correct approach... The incident at the Sea of Reeds when Moses started praying, Hashem said stop praying and move... Also we are not supposed to rely on miracles... Hashem is capable of miracles but he prefers that the world work according to the forces of nature. We must pray, and we must strengthen ourselves, in order to be able to face those who oppose us.

Our resolve, our knowledge that Hashem is with us in battle, and our strength which he has given us will make us victorious against all our enemies.

But I will never suggest that we are capable of victory without the Jewish people praying together in praise and honor of Hashem our G-d.

See the 16th blessing of Amidah:

“Hear our voice, Hashem our G-d, pity and be compassionate to us, and accept – with compassion and favor – our prayer, for You are G-d Who hears prayers and supplications. Do not turn us away empty-handed from before Yourself, our King, for You hear the prayers of Your people Israel with compassion. Blessed are You, Hashem, Who hears prayers.”

http://www.torah.org/learning/tefilah/16thblessing.html

[Israel Chai]

1) Rabbi Glatstein has been going to the Right. He did say those things, BUT earlier he made a lecture about giving up land in Israel, YET the problem was that after bringing all the sources and proofs AGAINST it he then said, well we need to follow the "Gedolim" and what they say. That is a total sad joke to say the least. And that shows one of the major problems if the generation. Its people (Rabbis) not willing to make decisions on their own and after all the proofs just forgetting these things and saying to just follow the "Gedolim" blindly.

I don't know about the lecture, and certainly don't know any Gedolim outside of our generation who would propose such insanity, nor is Rabbi Glatstein's person relevant to the conversation (though I am glad to see that he is in fact saying very righteous things), because we're discussing whether the Rav or the Rabbi are closer to Rabbi Kahane, and his lecture is simply being used as a source. Do you disagree with my statement regarding the necessity of both Torah study and fighting, and do you do you see the importance of making baalei teshuva to becoming a revered Torah leader in Israel? We need both people, and they are both a great blessing, but I did give Rabbi Mizrachi a bracha that he would become like Rabbi Kahane and lead the Jewish people to have a Jewish state, which he said amen to, and he's been working to become just that, and in my opinion, even if he wasn't the one to lead Israel until Moshiah comes, the baaeli teshuva he has made will do more to make Israel safer than a hundred perfect lectures on what Torah beliefs the mainstream should correct.

[muman613]

The great Rabbi Berel Wein brings down this concept by learning from our father Yaakov's battle against his brother Essau what approach to take concerning prayer...


http://www.rabbiwein.com/blog/gifts-prayer-and-war-145.html

GIFTS, PRAYER AND WAR


The Midrash teaches us that when our father Yaakov was aware of the impending confrontation with his erstwhile brother, Eisav, he prepared a number of options for himself as to how the scenario would play itself out.
 
He was prepared to pay Eisav a large amount of wealth to leave him in peace. He prayed to the Lord for Divine intervention on his behalf. And he also mobilized his family and servants for armed battle if necessary. Many may look at this plan of Yaakov’s as being composed of three individual and almost mutually exclusive options. One does not, in all good logic, bestow wealth upon an enemy that one feels one will have to fight in the near future.
 
Even though there have been such instances of monetary appeasement, in past human history most wars are preceded by embargoes, confiscations of the wealth of the perceived enemy and generally bellicose statements before the war actually breaks out.
 
Prayer is also universally invoked with each side convinced that the God of war is on its side in the conflict. Yet prayer also indicates the wish that the war be avoided somehow and that the Divine canopy of peace be spread over the contending powers. And the realm of prayer is usually left to the pious and the clergy (not always are they synonymous) and plays, at best, a secondary role in war preparations.
 
And finally, there is the option of battle itself with all of the uncertainty, mayhem and murder that accompanies this most brutal of human activities. Midrash seems to imply that Yaakov prepared himself for these three options in a manner that one of them would be the chosen course of behavior in dealing with Eisav.
 
Yet a closer examination of the words of the Torah indicates that Yaakov intended to employ all three options simultaneously. Yaakov’s gift to Eisav, large and generous as it was, would be unsuccessful in deterring Eisav. Eisav’s appetite would only be whetted for greater spoils. He would certainly misread Yaakov’s generosity towards him as a sign of weakness and timidity and therefore become more determined to destroy Yaakov – and would now believe that he could so easily.
 
Yaakov is aware of the inherent weakness of the policy of appeasement of Eisav alone. He must therefore convince Eisav that he is not a pacifist at all costs. Eisav must see him as being prepared to wage war successfully and tellingly. Only when Eisav realizes Yaakov’s warlike abilities will he see the gifts given to him in their true light – not as tokens of weakness but simply a method of accommodation of two different cultures and societies.
 
And Yaakov also invokes prayer as a weapon in this struggle and informs Eisav of its presence in his arsenal of defense against Eisav’s evil intent. Prayer is the explanation to Eisav of how Yaakov successfully survived the house of Lavan and, against all odds, emerged whole, mighty and wealthy from that twenty year ordeal. Yaakov, in essence, informs Eisav: “Don’t disregard God’s presence and will in the equation of our struggle.”   
 
Yaakov is the prototype of all later struggles of the Jewish people and is especially relevant to our current world and its attendant problems. The Jewish people have always given large gifts to our enemies to dissuade them from violence and hatred. Most of the time, the world looked at these gifts as signs of Jewish weakness, which in fact was what they really were.
 
Our prayers were mocked and the world never believed that God was on our side no matter how miraculous and patently obvious our powers of resilience and survival were. And the world also never believed that the Jews would be able to successfully defend themselves and their country.
 
Jews were supposed to be bankers, musicians and peddlers but not soldiers or warriors. This latter fallacy has been amply corrected by the Israel Defense Forces over nearly seventy years. Nevertheless our gifts and compromises offered are still evidently misinterpreted as being signs of weakness.
 
There is a blindness that envelops our foes that does not allow them to see us in true reality, void of all stereotyping and preconceived beliefs. It is viewed as an insult to their faith that the Jews should somehow be entitled to belief in their God and observance of their ancient traditions. Therefore until our foes also recognize our three pronged answer to their threats as being legitimate and strong, we are reduced to following the maxim of Theodore Roosevelt: “Speak softly and carry a big stick.”
 
Shabat shalom.
 
Berel Wein

[muman613]

I think it should be obvious my vote is for Rabbi Mizrachi over Bar-Hayim concerning his ability to teach, his right-wing beliefs, and his understanding of Torah.

[Israel Chai]

 I know. Exactly. I don't understand your argument. I am saying (in case you didn't understand) that in a Milhemit Misswah everyone has to go and participate in ways that they can and no one is exempt. You said that their are Halahic questions asked etc. simply is not true.

the list of halachic questions given to soldiers to determine if they even can fight

 This does not exist in a Milheit Misswah for sure. I don't know where you got this idea from.

In the mizvah to take the land, there was one Jew studying right behind the battle line for each individual soldier, according to Gemarra, which rationalist Judaism likes.

Which bracha?  you lost me.

That he would be the Rabbi Kahane of our generation.

[Tag-MehirTzedek]

In the mizvah to take the land, there was one Jew studying right behind the battle line for each individual soldier, according to Gemarra, which rationalist Judaism likes.

the list of halachic questions given to soldiers to determine if they even can fight


 Your answer doesn't answer my question to what you claimed earlier. What list? Everyone was supposed to fight and be part of the army.
 
 2) I would like to see that Gemara (not that I'm denying it, I just would like to see it inside).
 
3)  Who said that those fighting and those learning weren't altercating with each other? Maybe some fought while others rested (and learned etc) and then they switched.

[muman613]

In a Holy War there are three kinds who are exempt from fighting:

As per Rambams laws of war @ http://www.chabad.org/library/article_cdo/aid/1188343/jewish/Melachim-uMilchamot.htm

18) The obligation to allow those who have consecrated wives, built houses, or planted vineyards to rejoice in their new status for a complete year, while releasing them from military conscription;

I realize this is not related to the Milchemet Mitzvah...

[Israel Chai]

the list of halachic questions given to soldiers to determine if they even can fight


 Your answer doesn't answer my question to what you claimed earlier. What list? Everyone was supposed to fight and be part of the army.
 
 2) I would like to see that Gemara (not that I'm denying it, I just would like to see it inside).
 
3)  Who said that those fighting and those learning weren't altercating with each other? Maybe some fought while others rested (and learned etc) and then they switched.

They were all taken out to the battle field. Then if they didn't redeem their grape vines, were scared (because they had sinned) and a bunch of stuff, they took care of the camp.

2) If you had watched the Rabbi Glatstein video instead of speaking bad about him, you'd find the source in there.

3) Doesn't mention that. If they did, there would still be a person studying at all times for each fighter, which in no way diminishes the point, since studying Gemarra hardcore really does tire you out, and isn't an actual rest.

4) I just realized, were you defending Zevi Chaim or Dana Cohen before? You know they fought, and succeeded a bit before I declared open war with Joel Bird and our facebook army, to get Rabbi Mizrachi's Torah lectures banned, and tried informing on him to the British nazi government to get him banned. You know these people are filthy reshiam, right? I would never try to get the SATMAR mullah banned from speaking, he will inevitably speak a word of Torah, and no way I would risk that on my account, but to get Rabbi Mizrachi banned for saying what Shabbat is, they're complete monsters and enemies to the Jewish people. I'm telling you buddy, stay far away from these people, I fought against them and their half-religious or complete atheist armies (who they openly support, and light years more than they do religious Jews, and baalei teshuva in general) and I haven't seen anything like that outside of university and nazi youtube commentators. One guy openly said he wants Judaism to disappear. I remember you disliked them before, and G-d willing it stays that way, but I'm telling you, keep away from them; I know what manipulators are like, and they're reasonably good at it, and if you don't know the tactics they'll get you with little things and from there everything could go wrong.

[Tag-MehirTzedek]

Maybe I'll comment more.later.but again what.you said is on milhemit reshut and.not milhemit.misswah. and.yes I listened to that.lecture.by.R.Gladstein. he mentions.it as.well and this is know ln.in halacha.

[muman613]

For reference I have reproduced Chapter 5 of Rambams Mishneh Torah Sefer Shoftim regarding the Milchemet Mitzvah...

http://www.chabad.org/library/article_cdo/aid/1188349/jewish/Melachim-uMilchamot-Chapter-5.htm

Halacha 1
A king should not wage other wars before a milchemet mitzvah. What is considered as milchemet mitzvah? The war against the seven nations who occupied Eretz Yisrael, the war against Amalek, and a war fought to assist Israel from an enemy which attacks them.

Afterwards, he may wage a milchemet hareshut, i.e. a war fought with other nations in order to expand the borders of Israel or magnify its greatness and reputation.

Halacha 2
There is no need to seek the permission of the court to wage a milchemet mitzvah. Rather, he may go out on his own volition and force the nation to go out with him. In contrast, he may not lead the nation out to wage a milchemat hareshut unless the court of seventy one judges approves.

Halacha 3
The king may burst through the fences surrounding fields or vineyards to make a road and no one can take issue with him.

There is no limit to the road the king may make. Rather, it may be as wide as necessary. He need not make his road crooked because of an individual's vineyard or field. Rather, he may proceed on a straight path and carry out his war.

Halacha 4
It is a positive commandment to annihilate the seven nations who dwelled in Eretz Yisrael as Deuteronomy 20:17 states: 'You shall utterly destroy them.'

Anyone who chances upon one of them and does not kill him violates a negative commandment as ibid.:16 states: 'Do not allow a soul to live.' The memory of them has already been obliterated.

Halacha 5
Similarly, it is a positive commandment to destroy the memory of Amalek, as Deuteronomy 25:19 states: 'Obliterate the memory of Amalek.

It is also a positive commandment to constantly remember their evil deeds and their ambush of Israel to arouse our hatred of them, as ibid.:17 states: 'Remember what Amalek did to you.' The Oral Tradition teaches: ...Remember' - with your mouths; ...Do not forget' - in your hearts.' For it is forbidden to forget our hatred and enmity for them.

Halacha 6
All the lands which Israel conquers in wars led by a king and approved by the court are considered as conquered by the people at large. Thus, they have the same status as Eretz Yisrael which was conquered by Joshua in every regard. This only applies if they were conquered after the conquest of Eretz Yisrael as described in the Torah.

Halacha 7
It is permitted to dwell anywhere in the entire world with the exception of the land of Egypt. Its territory includes a square of 400 parsah by 400 parsah from the Mediterranean Sea proceeding westward, bordering on the land of Kush and the desert. It is forbidden to dwell in this entire territory.

In three places, the Torah warned against returning to Egypt:

a) 'God has told you, you must never again return on that path' (Deuteronomy 17:16);

b) 'You shall not see it again' (Deuteronomy 28:68);

c) 'You shall never see them again forever' (Exodus 14:13).

Alexandria is included in this prohibition.

Halacha 8
It is permitted to return to Egypt for the purpose of trade and commerce and to pass through while conquering other nations. The prohibition consists of settling there.

Lashes are not given as punishment for the violation of this prohibition because at the time one enters, there is no prohibition. Should he decide to settle there, there is no deed involved.

It appears to me that if a king of Israel would conquer the land of Egypt with the approval of the court, it would be permissible to settle there. The prohibition against returning was only given to individuals or to dwell there while it is under the rule of the gentiles for their behavior is more depraved than that of the peoples of other lands as can be inferred from Leviticus 18:3: 'Do not follow the ways of Egypt....'

Halacha 9
It is forbidden to leave Eretz Yisrael for the Diaspora at all times except:

to study Torah;

to marry; or

to save one's property from the gentiles.

After accomplishing these objectives, one must return to Eretz Yisrael.

Similarly, one may leave Eretz Yisrael to conduct commercial enterprises. However, it is forbidden to leave with the intent of settling permanently in the Diaspora unless the famine in Eretz Yisrael is so severe that a dinar's worth of wheat is sold at two dinarim.

When do these conditions apply? When one possesses financial resources and food is expensive. However, if food is inexpensive, but a person cannot find financial resources or employment and has no money available, he may leave and go to any place where he can find relief.

Though it is permitted to leave Eretz Yisrael under these circumstances, it is not pious behavior. Behold, Machlon and Kilyon were two of the great men of the generation and they left Eretz Yisrael only out of great distress. Nevertheless, they were found worthy of death by God.

Halacha 10
Great sages would kiss the borders of Eretz Yisrael, kiss its stones, and roll in its dust. Similarly, Psalms 102:15 declares: 'Behold, your servants hold her stones dear and cherish her dust.'

Halacha 11
The Sages commented: 'Whoever dwells in Eretz Yisrael will have his sins forgiven as Isaiah 33:24 states: 'The inhabitant shall not say 'I am sick.' The people who dwell there shall be forgiven their sins.'

Even one who walks four cubits there will merit the world to come and one who is buried there receives atonement as if the place in which he is buried is an altar of atonement as Deuteronomy 32:43 states: 'His land will atone for His people.' In contrast, the prophet, Amos [7:17, used the expression] 'You shall die in an impure land' as a prophecy of retribution.

There is no comparison between the merit of a person who lives in Eretz Yisrael and ultimately, is buried there and one whose body is brought there after his death. Nevertheless, great Sages would bring their dead there. Take an example, from our Patriarch, Jacob, and Joseph, the righteous.

Halacha 12
At all times, a person should dwell in Eretz Yisrael even in a city whose population is primarily gentile, rather than dwell in the Diaspora, even in a city whose population is primarily Jewish.

This applies because whoever leaves Eretz Yisrael for the Diaspora is considered as if he worships idols as I Samuel 26:19 states 'They have driven me out today from dwelling in the heritage of God, saying 'Go, serve other gods.' Similarly, Ezekiel's (13:9) prophecies of retribution state: 'They shall not come to the land of Israel.'

Just as it is forbidden to leave the chosen land for the Diaspora, it is also forbidden to leave Babylon for other lands as Jeremiah 27:22 states: 'They shall be brought to Babylon and there they shall be until I take heed of them... and restore them to this place.'

[muman613]

Chapter Six continues with the Commanded War...

http://www.chabad.org/library/article_cdo/aid/1188350/jewish/Melachim-uMilchamot-Chapter-6.htm


Halacha 1
War, neither a milchemet hareshut or a milchemet mitzvah, should not be waged against anyone until they are offered the opportunity of peace as Deuteronomy 20:10 states: 'When you approach a city to wage war against it, you should propose a peaceful settlement.'

If the enemy accepts the offer of peace and commits itself to the fulfillment of the seven mitzvot that were commanded to Noah's descendents, none of them should be killed. Rather, they should be subjugated as ibid.:11 states: 'They shall be your subjects and serve you.'

If they agree to tribute, but do not accept subjugation or if they accept subjugation, but do not agree to tribute, their offer should not be heeded. They must accept both.

The subjugation they must accept consists of being on a lower level, scorned and humble. They must never raise their heads against Israel, but must remain subjugated under their rule. They may never be appointed over a Jew in any matter whatsoever.

The tribute they must accept consists of being prepared to support the king's service with their money and with their persons; for example, the building of walls, strengthening the fortresses, building the king's palace, and the like as I Kings 9:15-22) relates: "This is the tribute which Solomon raised to build the House of God, his own palace, the Milo, the wall of Jerusalem,... and all the store-cities which Solomon had... All the people that remained from the Amorites... upon them did Solomon lay a tribute of bondservice until this day."

In contrast, Solomon did not make bondsmen out of the children of Israel. They were men of war, his personal servants, his princes, his captains, the officers of his chariots, and his horsemen.

Halacha 2
In the settlement he offers, the king may propose that he is entitled to take half their financial resources. Or he may propose to take all their landed property and leave them their movable property; or to take all their movable property and leave their land.

Halacha 3
It is forbidden to lie when making such a covenant or to be untruthful to them after they have made peace and accepted the seven mitzvot.

Halacha 4
If they do not agree to a peaceful settlement, or if they agree to a peaceful settlement, but refuse to accept the seven mitzvot, war should be waged against them.

All males past majority should be killed. Their money and their children should be taken as spoil, but neither women or children should be killed, as Deuteronomy 20:14 states: 'But the women and the children... take as spoil." 'The children' refer to males below the age of majority.

The above applies to a milchemet hareshut fought with other nations. However, if either the seven nations or Amalek refuse to accept a peaceful settlement, not one soul of them may be left alive as ibid. 20:15-16 states: 'Do this to all the cities that ... are not the cities of these nations. However, from the cities of these nations,... do not leave a soul alive.' Similarly, in regard to Amalek, Deuteronomy 25:19 states: 'Obliterate the memory of Amalek.'

How do we know that these commands are only referring to those who did not accept a peaceful settlement? Joshua 11:19-20 states: 'There was no city which accepted a peaceful settlement with the children of Israel except the Chivites who lived in Gibeon. All the rest, they conquered in battle. This was inspired by God, Who strengthened their hearts to engage in battle against Israel so that they would be destroyed.' From these statements, we can infer that a peaceful settlement was offered, but they did not accept it.

Halacha 5
Joshua sent three letters to the Canaanites before entering the promised land: At first, he sent them: 'Whoever desires to flee, should flee.'

Afterwards, he sent a second message: 'Whoever desires to accept a peaceful settlement, should make peace.'

Then, he sent again: 'Whoever desires war, should do battle.'

If so, why did the inhabitants of Gibeon employ a ruse? Because originally, when he sent the message to them as part of all the Canaanite nations, they did not accept. They were not aware of the laws of Israel and thought that they would never be offered a peaceful settlement again.

Why was the matter difficult for the princes of Israel to accept to the point that they desired to slay the Gibeonites by the sword were it not for the oath they had taken? Because they made a covenant with them and Deuteronomy 7:2 states 'Do not make a covenant with them.' Rather, the laws governing their status would have prescribed that they be subjugated as servants.

Since the oath was given to them under false pretenses, it would have been just to slay them for misleading them, were it not for the dishonor to God's name which would have been caused.

Halacha 6
No offer of a peaceful settlement should be made to Ammon and Moav, as Deuteronomy 23:7 states: 'Do not seek their peace and welfare for all your days.' Our Sages declared: Although it is written: 'Offer a peaceful settlement,' does this apply to Ammon and Moab? The Torah states: 'Do not seek their peace and welfare.'

Although it is written Deuteronomy 23:17: 'He must be allowed to live alongside you in you midst,' does this apply to Ammon and Moav? No, the Torah also forbids 'their welfare.'

Even though we should not offer them a peaceful settlement, if they sue for peace themselves, we may accept their offer.

Halacha 7
When a siege is placed around a city to conquer it, it should not be surrounded on all four sides, only on three. A place should be left for the inhabitants to flee and for all those who desire, to escape with their lives, as it is written Numbers 31:7: 'And they besieged Midian as God commanded Moses.' According to tradition, He commanded them to array the siege as described.

Halacha 8
We should not cut down fruit trees outside a city nor prevent an irrigation ditch from bringing water to them so that they dry up, as Deuteronomy 20:19 states: 'Do not destroy its trees.' Anyone who cuts down such a tree should be lashed.

This does not apply only in a siege, but in all situations. Anyone who cuts down a fruit tree with a destructive intent, should be lashed.

Nevertheless, a fruit tree may be cut down if it causes damage to other trees or to fields belonging to others, or if a high price could be received for its wood. The Torah only prohibited cutting down a tree with a destructive intent.

Halacha 9
It is permissible to cut down any non-fruit bearing tree, even if one has no need for it. Similarly, one may cut down a fruit bearing tree that has become old and produces only a slight yield which does not warrant the effort required to care for it.

What is the yield that an olive tree must produce to warrant that it should not be cut down? A quarter of a kav of olives. Similarly, a date palm which yields a kav of dates should not be cut down.

Halacha 10
This prohibition does not apply to trees alone. Rather, anyone who breaks utensils, tears garments, destroys buildings, stops up a spring, or ruins food with a destructive intent transgresses the command 'Do not destroy.' However, he is not lashed. Instead, he receives stripes for rebellious conductas instituted by the Sages.

Halacha 11
We should lay siege to the gentiles' cities at least three days before the Sabbath. We may engage in battle with them every day, even on the Sabbath, as Deuteronomy 20:20 states: 'against the city waging war with you until you subjugate it.' Our Sages explain: this implies 'even on the Sabbath.' This applies to both a milchemet mitzvah and a milchemet hareshut.

Halacha 12
The army may camp anywhere.

A person killed in the war should be buried where he falls. He acquires that place in the same manner as a meit mitzvah acquires his.

13. Four leniencies are permitted in an army camp:

a) Demai may be eaten.

b) There is no requirement to wash one's hands before eating bread.

c) Wood may be gathered from anywhere. Even if one finds wood that has been cut down and dried, there is no objection to taking it for an army camp.

d) There is no obligation to make an eruv chatzeirot for an army camp. Rather, one may carry from tent to tent and from booth to booth.

The latter is only permitted when the entire camp is surrounded by a barrier at least ten handbreadths high, for as explained in Hilchot Shabbat, a barrier must be at least ten handbreadths high.

Just as these leniencies apply when the army goes out to war, they apply when it returns.

Halacha 14
It is forbidden to defecate in an army camp or in an open field anywhere. Rather, it is a positive commandment to establish comfort facilities for the soldiers to defecate as Deuteronomy 23:13 commands: 'Designate a place outside the camp to use as a lavatory.'

Halacha 15
Similarly, it is a positive commandment for every single soldier to have a spike hanging together with his weapons. When he goes out and uses those comfort facilities, he should dig with it, relieve himself, and cover his excrement as ibid.:14 states 'You must keep a spike among your weapons.'

They must follow these practices at all times, whether the ark accompanies them or not, as ibid.:15 states: 'God walks among your camp,... therefore, your camp shall be holy.'

[Sveta]

No one really answered if the "rationalists" try to say if electricity is ok on Shabbos.

Anyways, I think the general consensus is that Zevi Chaim and Dana Cohen are fake profiles of other people who don't want to use their names.
The general online consensus is that Dana Cohen is not really a woman but a man who uses the "Dana Cohen" profile.

If I am wrong about any of this, please let me know. I will be more than happy to drop the topic, iIt just seems odd that in the online world, people hear Divrei Torah from someone whose profile picture is of some immodestly dressed lady who is actually more from an online dating logo than an actual facebook user's picture.

[Sveta]

Dana International's real name is Yaron Cohen. He is the transsexual singer who "won" Eurovision in 1998 creating an international Chillul Hashem. I wonder if there is an connection.

I think you're talking about someone else. I mean "Dana Cohen" from facebook, whom the general consensus is that it's not a real profile. Not the person you mentioned.

[Binyamin Yisrael]

I think you're talking about someone else. I mean "Dana Cohen" from facebook, whom the general consensus is that it's not a real profile. Not the person you mentioned.

Maybe that's why he took that name. Maybe he was imitating that evil singer.

[Tag-MehirTzedek]

No one really answered if the "rationalists" try to say if electricity is ok on Shabbos.

 Don't know but the consensus among the Poskim is that it is Assur on Shabbat. Their was a time when certain North African Hachamim thought it might be allowed I think possibly on Yom Tov though, but the consensus and knowing how it works better as well is that it is assur both on Shabbat and on Yom Tov.

[muman613]

Dan,

Your analysis is almost correct. The mystical tradition goes way back before you claim it does.

There is an oral tradition which was not written down till later dates, and this tradition was known by many of the sages.

I will not argue again about this because it is tiring to hear your understanding of Jewish belief because it insults a great number of Jews of many traditions.

The concepts and teachings of the 'hidden' meanings of the Torah are an integral part of Jewish belief and custom.

[Israel Chai]

No one really answered if the "rationalists" try to say if electricity is ok on Shabbos.

Anyways, I think the general consensus is that Zevi Chaim and Dana Cohen are fake profiles of other people who don't want to use their names.
The general online consensus is that Dana Cohen is not really a woman but a man who uses the "Dana Cohen" profile.

If I am wrong about any of this, please let me know. I will be more than happy to drop the topic, iIt just seems odd that in the online world, people hear Divrei Torah from someone whose profile picture is of some immodestly dressed lady who is actually more from an online dating logo than an actual facebook user's picture.

The conserved and deform say electricity is allowed.

Dana is not a real person, I know someone who knows who it is, but won't say because he thinks we will speak lashon hara (and he's definitely right), and it's supposed to be a man in New York that goes around making fun of Haredi and Chassidic Jews and trying to get them to leave it. He puts the picture so he can get Jews to ask why he isn't dressed modestly, and then attack them and try to humilate them in public, which is his specialty in manipulation (not that he's actually that good at it, but it works a lot, with people that don't really want to keep mitzvot in the first place).

Zevi Chaim, I'm pretty sure that it is a real person, and he was in one of the best yeshivot in the States, and now supports "Modern open Orthodox", who are reform, and spends his life attacking Torah.

[Israel Chai]

Maybe I'll comment more.later.but again what.you said is on milhemit reshut and.not milhemit.misswah. and.yes I listened to that.lecture.by.R.Gladstein. he mentions.it as.well and this is know ln.in halacha.

Oh, well thanks. That was just a side point anyways, and there's still plenty of sticks for the argument to stand on. Try to whack it down if you want then, this is fun.