But she only looks like a witch, Isaac Luria actually practiced witchcraft. And the founders of Israel WERE Nazified Jews, I thought there was a video on the forum showing that before.
But she only looks like a witch, Isaac Luria actually practiced witchcraft. And the founders of Israel WERE Nazified Jews, I thought there was a video on the forum showing that before.But she blames the Jews for oppressing Arabs, just like the all the real nazis of the world do. Dan I think you need some spiritual guidance from real rabbis, as opposed to witches and that loudmouth "rabbi" you found on youtube.
I don't go to them for spiritual guidance. What's going on here is if I find one true video or interesting thing they have to say that is not currently accepted by the majority of Jews, you try to dig up something that they said that doesn't go along with JTF ideology, rendering anything they have to say worthless. I don't agree with everything this woman says, or everything that Rabbi Asher Meza says. Putting up one video of theirs is not meant to endorse them as spiritual guides. But they are right about certain things, such as Lurianic Kabbalah. Rabbis have written against Lurianic Kabbala. I don't know if Luria was exactly a Vatican plant, but it is an interesting theory, and it's nice to see there are Orthodox Jews out there fighting against mysticism.I show to you that these people are frauds. You can't learn anything that has to do with morality from such people. If you really want to dive into this issue I think you should look into credible Jewish rabbis and Jewish literature.
Actually the woman in these videos claims that the true original kabbalah has to do with morality. It has nothing to do with the pagan concepts of Isaac Luria, but with spiritual exercises of morality that involves things like fasting, prayer, random acts of kindness, etc. in a continuous way that is designed to prepare a person to receive prophecy (not that they actually will receive prophecy). Now I don't know if this actually is real "kabbalah", but again, it is an interesting theory. And the morality version of kabbalah has much more appeal to me than the occult version. I am attracted to morality and truth-seeking. This is what attracted me to Judaism, Kahanist ideology, and Rambam.I suggest you try to read the books of rabbi Moshe Chaim Luzzatto. מסילת ישרים in particular which is one of the foundations of the morality literature in Judaism. You cannot learn morality from lying frauds like that woman.
I have not read that book, but I saw the video that Tag Mechir Tzedek put up which showed quotes from the founders of Israel that were indistinguishable from Nazi ideology. Now the woman in these videos posits the theory that in addition to those self-hating Jews, there were actual German Nazis who infiltrated the Zionist movement so that they could continue their struggle against the Jews in Israel. I don't know nor am I qualified to know if this is true or not, but it is an interesting theory, especially when taking into consideration some of the evil things that were done to Jews by the establishment as well as the Nazi ties of Haaretz.
I suggest you try to read the books of rabbi Moshe Chaim Luzzatto. מסילת ישרים in particular which is one of the foundations of the morality literature in Judaism. You cannot learn morality from lying frauds like that woman.
Indeed a great suggestion by Zelhar. "Ramchal" as he is commonly known, was certainly a mystic yet his text Mesilat Yesharim is one of the all time classics on morality and character traits. And even I admit that it is great lol.
Mussar, the Torah’s approach to personal growth has, at its most fundamental core, the call to utilize the entire physical world in the service of the transcendent, eternal world. The Torah calls upon every human being (both Jews and Gentiles in different ways) to recognize this world as the place to activate G-d’s Will through the use of the physical world of things, feelings, thoughts and actions. The Torah teaches us how to harness the material world in the service of transcendent connection to eternity.
By contrast, other forms of self-improvement are aimed at capitalizing on the transcendent aspect of a person in the service of the physical world. Being calmer, meditating, looking beyond the moment, understanding values, prioritizing and so on are all seen as tools in the pursuit of a better physical existence, whether that means a better marriage, friendships, a job or even a vacation. The point of self-improvement is to harness the transcendent world of a person in the service of his physical existence.
The Mesillat Yesharim ("Path of the Just") is an ethical text composed in 1740 by the influential Rabbi Moshe Chaim Luzzato. Considered by many to be the core text for anyone engaged in a serious quest for self-improvement, the Mesillat Yesharim answers such basic questions as the nature of Man’s purpose in life as well as the proper and improper methods of drawing close to G-d. Rabbi Yitzchak Cohen develops the ideas presented in this important work, and makes each point relevant to the daily lives of his listeners
Mesilat Yesharim - Because of his Kabbalistic teachings, critics hounded the Ramchal for his entire short life, making sure his writings were never read. Yet centuries later, his definitive work Mesilat Yesharim became the cornerstone of the mussar movement. Likening this word to a great maze, the Ramchal lays down the foundation of righteous behavior - the map we need to navigate through the outer trappings and find the path to truth.
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This movement is Mussar. The Mussar movement arose in the nineteenth century, most centrally influenced by R. Israel Wolf Lipkin, known as Reb Yisrael Salanter (1810–1883), in a period impacted by the Enlightenment and what Reb Yisrael perceived as a lack of spiritual/ethical depth in parts of the Jewish community including the yeshivot. Reb Yisrael derived his central teachings from the Torah, Proverbs (Mishlei), Saadya Gaon’s Emunot V’Deotfrom the tenth century, Ibn Pakuda’s Hovot Halevavotfrom the eleventh Century, and the Ramhal’s Mesilat Yesharim from the eighteenth century.
Reb Yisrael was bothered by the phenomenon of Jews being outwardly observant of ritual commandments while at the same time neglecting social and interpersonal commandments. For example, he noticed that fellow Jews were very concerned about discovering a drop of blood in an egg (which would deem it non-kosher), but not as concerned with the blood that rises in the face of someone who has just been hurt by the evil tongue. He wanted one to become aware of inner structure as the judge of a religious act; if one did not become more aware one would end up living a life based on habit, diversion, and conformity. What has often passed for religion is this habituation pattern (making of religion a mere plethora of obsessive details to gain control over anxiety); so- called reason can also be just a rationalization of instincts and fears (for example, the male fear of giving up power and control of the synagogue can lead to the halakhic claim that women are only permitted to take on proscribed roles).
In Reb Yisrael’s eyes, religion had become a hergel,a cultural “habit,” where people came together to join a community which supported a specific lifestyle, but did not sufficiently confront their behavior, inner motivations, and elevate their religious practices as a means toward connecting to G-d. He tried to understand this phenomenon and came to the conclusion that human beings are more powerfully influenced by deep emotional forces than simple rational motivations. Unless these emotional forces are addressed, they will always undermine our rational proclivities. He called these forces keihah,the dim or dark part of the psyche, as opposed to the less potent meir,bright, clear part of the psyche (Ohr Yisrael, p. 25). The dim part of the psyche could become ruled by the bright part, but only with consistent work, combining intellect and emotion.
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Description:
Few books have been classics for scholars and laymen alike. Mesillas Yesharim/Path of the Just is at the top of that select list. In crisp, flowing language, in a step-by-step presentation that combines keen insights into human nature with goals that inspire, encourage, and challenge, this masterpiece presents answers to the age old question, “What is man’s obligation in his world? ”
The author of this primer for life is Rabbi Moshe Chaim Luzzatto, the Ramchal, who was a phenomenal sage, philosopher, ethicist, saint, and Kabbalist. The Gaon of Vilna said that if Ramchal were alive, he, the Gaon himself, would have traveled to study mussar under him.
But Ramchal was just as much the guide for simple shoemakers and wagon drivers, then as now. For nearly three centuries, his Mesillas Yesharim has been the indispensable, well-thumbed road map to fulfillment for the full gamut of serious and intelligent people.
This work gives Mesillas Yesharim a new dimension for modern times. In it, Rabbi Abraham J. Twerski M.D. pours a lifetime of knowledge and experience. A master of the spirit and the mind, Rabbi Twerski applies the timeless to the timely.
The author quotes and translates key passages from Mesillas Yesharim and applies them to the problems and hurdles of modern life. In the process, the reader sees a vintage classic with fresh eyes, and appreciates Ramchal with unexpected clarity.
Rabbi Twerski’s previous books, such as Living Each Day, Smiling Each Day, Living Each Week, and his brilliant commentary to the Pesach Haggadah have endeared him to countless readers. This volume raises his work to a new plateau of value and insight.
This lady's claims are outrageous. I would suggest fraudulent, but I think she has deluded herself into believing her own claims have veracity.
You must beware of sharing the error of those who write amulets (kameot). Whatever you hear from them, or read in their works, especially in reference to the names which they form by combination, is utterly senseless; they call these combinations shemot (names) and believe that their pronunciation demands sanctification and purification, and that by using them they are enabled to work miracles. Rational persons ought not to listen to such men, nor in any way believe their assertions.
--Rambam, Guide for the Perplexed, Part 1, chapter 61.
Source: http://www.sacred-texts.com/jud/gfp/gfp071.htm
He wasn't the one and only, he was just correct on a metric tachat ton of issues. Issues that should just be plain to see by reading the Bible, but since mystics don't seem to like doing that, we have to dig up quotes from rabbis stating the obvious. Saadia Gaon also said that reincarnation is foolish if I'm not mistaking. These rabbis and the kabbalists can't both be correct at the same time.
Mezuzah- Is It Permissible To Wear A Mezuzah or Put A Mezuzah In A Car
Is it permissible to put a Mezuzah on a chain and wear it? Some people want to wear a Mezuzah for protection like an amulet, or to protect from Ayin Hara (evil eye.) Is this permissible?
Chacham Ovadia Yoseph asks this question in Halichot Olam, Helek 8, page 216, and Rav Moshe Feinstein also asked this question in Igrot Moshe, Y"D, Helek Bet, Siman 141. They both came out saying that it is permissible to put a Mezuzah on a chain and wear it. Of course it should be contained within a case. Again, they rule it is permissible.
The question was also asked if you can put a Mezuzah in your car. There are some people who put a Mezuzah hanging from the mirror in their car. According to the Halacha, it is NOT proper to hang a Mezuzah in a car. However, it is permissible and OK if you want to put a Mezuzah on a dashboard laying flat. There is a difference between hanging a Mezuzah on your body and hanging one on a car mirror or something like that. The Gemara talks about the sin of hanging Tefllin, Chas VeShalom, on a wall. Hanging Tefilin on a body would be different though as the practice of a King was accepted when he used to walk around with a Sefer Torah on his arm like an amulet. So wearing a Mezuzah for protection is permissible but hanging a Mezuzah in the car is not permissible. Chacham Ovadia Yoseph is lenient though on putting a Mezuzah in a car as long as you put it flat on the dash board, or glove compartment, but not dangling from the mirror.
http://www.dailyhalacha.com/HalachaClips/630.mp3
I have already answered these claims. Kabbala does not come from the Tanach any more than the messiahship of Yushke or the advent of Muhammad come from the Tanach. It is read into the Tanach by taking verses out of context. I showed from the context how these verses that kabbalists claim are referring to reincarnation are actually talking about repentance.
Do you mean where it forbids doing work itself (malacha) or where the 39 categories of work are individually forbidden?
Melacha (plural "melachot").
1. Melacha refers to the 39 categories of activity that are forbidden on Shabbat. Melacha, is not "work." At least not the English definition of the word "work." You may not carry a needle out into the street on Shabbat, yet you may drag a heavy sofa across the room. So what Melacha is forbidden on Shabbat?
The 39 categories of activity that are forbidden on Shabbat, are all labors that have something in common - they are creative activities that exercise control over one's environment.
Specifically, the Talmud derives these 39 categories from the fact that the Torah juxtaposes the commandment to cease work on Shabbat in Shmot Parshat Vayakheil, with its detailed instructions on how to build the Mishkan*, and the preparation of its components, as described in Shmot / Exodus 31 and 35.
*[Mishkan - Tabernacle; the portable, temporary version of the Holy Temple that the Jews carried throughout the forty years in the desert into Eretz Yisroel (the land of Israel), until they built the Beit HaMikdash]
This is to teach us, explains the Talmud (Shabbat 49b), which activities constitute melacha: any creative act that was part of the mishkan's construction represents a category of work forbidden on Shabbat. These categories are forbidden by the Torah.
http://www.aish.com/sp/ph/Why_You_Dont_Understand_the_Bible.html
In fact, later Bible scholars such as Robert Alter and R. N. Whybray held that the text was more a unified whole than not. Alter in particular expressed remorse that these earlier critics did not take the classical Jewish approach more seriously. Why? Because to the Talmudic scholar, the Torah's repetitions, multiple Divine names, textual divergences and variations of language and style contain a wealth of information. To treat them as mere editorial mishaps is nothing less than tragic. It stands to reason that the Jewish sages of antiquity and the subsequent elucidators, with their assumption of Divine authorship (and thus a unified text), deep familiarity with the material and hundreds of years of crowd-sourced scholarship under their belts, were in the best position to interpret and comprehend these documents.
The text of the Torah is coded in multiple ways. Those with a trained eye intuitively sense in these passages an invitation to delve deeper. An extra or missing word or variant spelling, for example, act both as a marker and specialized tool to reveal information. For instance, through their numerical values, a variant spelling for the only round object that is mentioned twice in the Book of Kings is used to derive Pi. There are tens of thousands of these units of information. Each one is sourced in the Five Books of Moses or the later writings and the process of extracting them is known as the Oral Law. There are 13 rules that govern this exegesis and without them (and the classical commentaries) the book is exceedingly opaque.
Additionally, without the oral tradition to explain them, what are we to make of commandments such as "slaughter the animal in the way that I have shown you" with no hint as to how that is to be done? What does it mean to "guard the Sabbath and keep it holy?" There are penalties for not doing it right but no description as to how to do it. How exactly are parents supposed to be "honored," and in a practical sense what constitutes "loving one's fellow as oneself?"
But in the case of melachot it is very logical because the text clearly associates melachot with creative works. The context supports this method that the Sages used. Furthermore, these forbidden melachot were recognized as binding by the Sanhedrin, which was the official high authority on Jewish law which the Torah itself tells Jews to obey. This has no connection to later developments such as kabbala which extrapolates itself back onto the Tanach in ways that don't make sense in the context of the passage, and the Zohar was never recognized as binding by an official Sanhedrin. The fact that authentic Torah principles aren't always laid out explicitly in the Tanach is not an excuse to paint things into it that aren't there.
The fact that something is recognized by most Jews doesn't mean it's authentic Judaism. The determining factor that makes something binding on all Jews is the Sanhedrin recognizing it. As in the days of Elijah, the majority of people were going after evil but only Elijah and his immediate followers did not bow to Baal. As Rabbi Kahane said, in every generation there are always a few who understand--always understand, even if you are among the few. The Zohar, as modern rabbis are pointing out more and more (such as Rabbi Qafih and Rabbi Bar-Hayim), is a forgery. It was forged by Moshe De Leon who apparently could not sell it if it had his own name on it.
I'm not promoting it unless I say it is true. This I don't know whether it is true or not but I've already weeded out Isaac Luria regardless of whether he's a Vatican plant or not based on other principles.
Regarding 'Amulets'... Im not sure if you are familiar with the command to place Muzzuzot on the door of the house. The Mezzuzah is believed to provide protection for the home. The Torah commands a Jew to place a muzzuzah on the doorpost of every door in a Jewish home.
WRONG! This is precisly the point and the dangers of such thinking.
I suggest anyone interested to read this "Mezuzah: Protective Amulet or Religious Symbol? "
http://www.mesora.org/mezuza-gordon.pdf
The Talmud says that a proper Mezuzah offers protection of the home. A king once gave a Rabbi a diamond as a present, so the Rabbi gave the king a Mezuzah as a present. the king did not know what it was, and got insulted. The Rabbi explained, I will have to hire guards to protect my home because of the the gift you gave me, but the gift I gave you will protect your home!
Keeping the Commandments of the Torah always brings blessings, and the Talmud says that keeping the Commandment of Mezuzah brings long life and is a protection for the home. Of course, the holier a home is kept, the more the protection. Therefore we should always be careful of what we bring into our homes. When we are prepared to carry something into our home, whether it be food to eat, or food for thought (books, magazines, etc.), we should stop and consider, whether or not it will shame the Mezuzah to have that carried past it into the home. If we do that, and protect our homes from spiritual invasion, we can be assured that our homes will always be protected from physical invasion.
The Protective Power of Mezuzah
By Alexander Poltorak
The L-rd is thy keeper; the L‑rd is thy shade upon thy right hand
Psalms CXXI, 5
In the Bible
The word “mezuzah” appears for the first time in the Bible in the account of the Exodus from Egypt. Before the last plague smiting the Egyptian firstborn, the Almighty forewarned the Jewish people to mark their doorposts with the blood of the sacrificial lamb so that the forces of destruction would pass over their houses. The Torah says:
And they shall take of the blood and they shall put it on the two mezuzoth (doorposts) and on the lintel... For the Lord will pass through to smite the Egyptians, and when He seeth the blood upon the lintel, and on the two doorposts, the Lord will pass over the door, and He will not allow the destroyer to come in unto your houses to smite [you]. (Exodus 12:7, 23)
This is why the Holiday of the Exodus is called Passover. The Mechilta 1 (as well as the Zohar) states that these verses are the source of the concept of mezuzah:
Now consider: The blood of the Passover sacrifice was but of little weight, for it was required but once, not for all generations, and by night only, not by day; yet He would ‘not allow the destroyer... to strike you.’ How much more will He not permit the destroyer into the house which bears a mezuzah, which is of greater weight, seeing that the Divine Name is repeated there ten times, it is there by day and night, and it is a law for all generations.
We see in this biblical account and the above commentary the direct relationship between the mitzvah of mezuzah and Divine protection. A mezuzah affixed to the doorpost as commanded by G-d at Sinai still has the power to “not allow the destroyer to come into your houses to smite you”. Indeed, immediately after the commandment of mezuzah, the Torah continues
... so that your days may be multiplied, and the days of your children... (Deuteronomy XI, 21)
This verse is the biblical source of the firm belief in the power of the mezuzah to protect from harm and to prolong one’s life.
Furthermore, the Torah lays down the law that:
a man that hath built a new house and hath not dedicated it, let him go and return to his house lest he die in battle... (Deuteronomy (XX, 5).
The Torah fears for the life of a soldier who has not yet affixed a mezuzah to his house and is thus deprived of its protection.
The Bible also alludes to the protective power of mezuzah in yet another place:
It is written, “And the waters were a wall to them on their right hand and on their left.” (Exodus XIV, 29). The mezuzah forms a wall to Israel’s right, and the tefillin to their left.
It further states:
The Eternal is your guardian; the Eternal is your shade upon the right hand. (Psalms 121:5).
In the Talmud
The mezuzah helps us remember that the true owner of our house is the Master of the Universe, and we, along with our families and belongings, are merely guests in His world. Thus, it is written:
If a man affixes a mezuzah, did I not give him the house?
As a host par excellence, He stands outside the house and guards His guests and their belongings.
Let us turn again to the Talmudic narrative about the Parthian King Ardavan and Yehudah HaNasi (see The Knowledge of G-d [2nd paragraph]). As the narrative continues, the King’s daughter later fell ill (in the words of the Talmud she was possessed by a demon). The court’s physicians failed to relieve her condition. Ardavan, remembering the words of the Jewish sage, ordered that the mezuzah be affixed to the doorpost of the princess’s room, whereupon she was immediately cured.
This and the following talmudic aggadah (narrative) serve as evidence that the belief in the protective powers of mezuzah is not a superstition or an invention of medieval kabbalists, as some critics would have us believe, but is deeply rooted in the Talmudic and Rabbinical Judaism.
A well-known story from the Talmud involves a famous ger (proselyte, convert), Onkelos2 the son of Kalonymos, a nephew of the Roman Emperor Titus:
When Titus, outraged by the conversion of his nephew to Judaism, sent his advisors to try to persuade him to return to the Roman religion, Onkelos was so convincing in his argument that all of the Emperor’s envoys became proselytes themselves. Caesar then sent legionnaires to arrest Onkelos and instructed them not to engage in any conversation with his nephew. When the legionnaires escorted Onkelos out of his home, he smiled and placed his hand on the mezuzah. Observing the bewildered soldiers, Onkelos explained that a mortal king has servants standing outside his house on guard. The King of Kings, however, is Himself guarding His servants outside their homes. As King David sang in his Psalms: “G‑d shall guard thy going out and thy coming in from now and forevermore.” (Psalms CXXI, 8). These words made such a profound impression on the legionnaires that they too converted to Judaism.
The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, points out the instant effect the mezuzah had on the Roman soldiers. The Rebbe explains that this quality is unique to mezuzah. It is said that tefillin have the power to induce fear in an enemy, but only the mezuzah can affect the soldiers of an evil empire instantaneously to become converts to Judaism – the antithesis of evil. This ability to have a profound and immediate effect on people is unique to mezuzah.
Another profound testimony to the protective power of the mezuzah is found in the Talmudic discussion of the laws pertaining to an Idol-Worshipping city, Ir HaNidachath. Torah law enjoins the Sanhedrin, the Supreme Court, to condemn such a town, with all its inhabitants and their belongings to total annihilation:
...Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein... (Deuteronomy XIII, 16)3
However, the Sages of the Talmud teach:
No city containing even a single mezuzah can be condemned.
One mezuzah can save the entire idolatrous city from destruction!
An interesting illustration of the mezuzah’s power to protect one’s life is found in the Talmudic discussion wherein a rabbi asks if women are obligated by the mitzvah of mezuzah, and another rabbi answers with a rhetorical question:
Men have to live; do not women have to live as well?!
In the Law and Classical Rabbinical Writings
The Biblical notion of the protective powers of the mezuzah is reiterated in the Mishnah and elaborated on in the Talmud. It is further strengthened and elevated to Jewish law, Halakhah, in the Shulchan Arukh 4:
He who is careful and particular in the observance of mezuzah – his days and the days of his children will be lengthened.
Furthermore, the Code of Jewish Law rules that the mezuzah, aside from its reward of longevity for oneself and one’s children stated in the Bible, has the effect of guarding the house and its inhabitants from any harm. The Beth Yosef 5 calls this an open miracle.
Rabbeinu Bachya writes:
To impart in our hearts the principle that Divine protection pervades Israel at all times, day and night, the Torah has commanded us to place the mezuzah at the entrance of our homes. We will thus be cognizant of this principle of Divine protection whenever we enter a home, and we will be mindful that this protection is constantly with us. Even at night, His protection surrounds our house and protects us while we sleep.
He writes further:
G-d is called “The Guardian of Israel,” as it is said, “Behold, He that guards Israel neither slumbers nor sleeps.” (Psalms 121:4). Since G‑d is supreme above all and rules over the six ends [of the universe, i.e., above, below, east, west, north, and south], the psalmist mentioned the expression ‘guarding’ six times in that psalm.6
Ibn Ezra writes:
In time of trouble, G‑d saves those who serve Him out of fear. However, G‑d protects those who serve Him out of love, from encountering trouble.
Mezuzah, a sign of eternal love between Israel and the Creator, therefore prevents any trouble from entering a Jewish home.
The Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, explains that, unlike other mitzvoth, such as honoring one’s parents, for which the Torah promises longevity, the protection afforded by the mezuzah is not a reward for the mitzvah but rather an immediate and essential result of its observance, as the Sages teach us that:
The very purpose of mezuzah is the protection of the house and its inhabitants.
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About the mitzvah of mezuzah, which is found in this week's Torah portion, Eikev, the Talmud relates that Rabbi Yehuda Hanasi once sent a mezuzah as a gift to Artaban, king of Persia, explaining that the small scroll would protect him from harm.
At first glance, Rabbi Yehuda Hanasi's gesture seems odd. The commandment to affix a mezuzah upon one's doorposts was given only to the Jewish nation. A non-Jewish king, therefore, would not be fulfilling a religious precept by possessing a mezuzah. As such, he would also be ineligible for any reward resulting from the performance of a mitzvah. Why then did Rabbi Yehuda Hanasi promise the gentile king that the mezuzah would guard and protect him?
A similar question may also be asked about the common practice, dating back to the time of the Mishnah, of inserting a mezuzah scroll into one's walking stick, also done for the sake of the protection it afforded. A walking stick is certainly not included in the commandment of mezuzah. If there is no commandment, there is certainly no reward. How, then, did the mezuzah afford protection?
A distinction must be made between the reward a person receives for performing a mitzvah and the intrinsic attribute of the mitzvah itself. When a person obeys G-d's command by fulfilling a mitzvah, the reward he earns is a separate and distinct entity, additional to the essential nature of the mitzvah. For example, the Torah states that the reward for the mitzvah of mezuzah is long life: "That your days be increased and the days of your children."
Our feeling of security should come from the recognition that we have a protector in heaven, rather than relying entirely on some mechanical device, devised by man. The Ribbono Shel Olam watches over our homes if we do His will. The mezuzah attached to our doorpost is our protection. It is a direct link to the "Central System". Certain letters are inscribed on the outside of this mezuzah scroll which say, among other things, that through this mezuzah scroll the house is protected. However, the house is only protected if the mezuzah "system" is intact; if it is made according to the specifications under which it is intended to work. One frayed letter may invalidate the whole protection system, in which case, the mezuzah is completely useless. One has not performed the mitzvah which he or she thought they were fulfilling at the time the mezuzah scroll was attached to the doorpost and thereafter, and the blessing that we say when affixing the mezuzah was recited in vain.
1) THE "MITZVAH" TO PLACE A MEZUZAH ON CITY GATES
QUESTION: The Gemara says that the word "bi'She'arecha" (Devarim 6:9) teaches that a Mezuzah must be placed even on the gates of provinces (Medinos) and cities (Ayaros). The Beraisa, when it mentions that such gates require a Mezuzah, says, "Yesh ba'Hem Chovas Mitzvah la'Makom" -- "they have the obligation of the Mitzvah for the Omnipresent."
The Beraisa's expression is unusually elaborate. Why does the Beraisa not say simply that these gates are "obligated to have a Mezuzah" ("Chayavin b'Mezuzah")?
ANSWER: The SI'ACH YITZCHAK answers that the Gemara teaches that the Mezuzah arouses Divine protection for Jewish homes and their inhabitants (Avodah Zarah 11a). Similarly, the Gemara later (11b) says that fulfillment of the Mitzvah of Mezuzah brings long life. (Tosfos in Menachos (44a) writes that for this reason even a rented home requires a Mezuzah; see Insights to Yoma 11:4.)
Since the Mezuzah affords Divine protection, one might have thought that a Mezuzah is necessary on the door of one's residence but not on the gates of the city. Since one's home is already protected because of the Mezuzah affixed to its door, there is no need to affix a Mezuzah to the gates of the city. The Beraisa therefore teaches that while it is true that the city gates do not need a Mezuzah for the sake of protection, they still need a Mezuzah because of Hashem's Mitzvah -- "Chovas Mitzvah la'Makom."
1. So precious is the Mitzvah of Mezuzah that the Torah distinguishes it from other Mitzvos in promising "Your days and the days of your children will be prolonged" (Deuteronomy 11:21). · For this very reason women, like men, are obligated in this Mitzvah. As the Talmud states, "Do only men require life? Do women not require life?" (Kiddushin 34a). . It is a Mitzvah that brings divine protection to the home (Tur Yoreh De'ah 285). The Talmud, Midrash, Zohar and codes are replete with references stressing the protection afforded by the Mitzvah of Mezuzah.
http://ohr.edu/yhiy/article.php/4006
If someone rents a home it is his obligation to put mezuzot on his doorposts and not the obligation of the landlord.
Rashi cites as the source for this the gemara in Mesechta Menachot (34a) which interprets the word beitcha (your home) in the passage about mezuzah as biyatcha (your entry). This indicates that the one who enters and exits the home – the tenant – is responsible for affixing mezuzot.
The popular concept that the reason for the mezuzah is protection for residents of the home has a source in the story of the convert Onkeles (Mesechta Avodah Zarah 11a). When the Roman emperor sent troops to fetch him he succeeded in convincing them to convert as well by pointing out that in contrast to a mortal king whose servants stand outside his palace to protect him, the mezuzah represents G-d posted in the doorway to protect the Jews inside.
Although fulfillment of the mitzvah of mezuzah provides protection, as does the fulfillment of any mitzvah, it is wrong to assume that this is the basic reason for this mitzvah. Rambam (Laws of Tefillin 5:4) sharply criticizes those who view the mezuzah as some sort of protective amulet rather than a "great mitzvah reinforcing our belief in the Oneness of G-d, our love for Him and our service to Him."
Bava Metzia 101b
http://www.torahtots.com/parsha/devarim/vaetcha3.htm
Q. What is the meaning of the word Mezuza?
A. "Mezuza" means "door post" for the Mezuza is placed on the doorpost. In olden days, an awl or other tool was used to gouge out a trough in the doorpost of the entryway to one's house. The scroll was inserted into the gouged-out space and plastered over. Today, it is customary to encase the Mezuza scroll in a decorative case.
In addition, the Hebrew word "Mezuzot," found in this Parsha, is written: mem, zayen, zayen, vav, tav. If we rearrange the letters we can spell the two words, "zaz mavet" which means "pushing away death."
Thus, a kosher Mezuza acts as protection even to the extent of saving from death! In Tehillim (Psalms) Dovid Hamelech (King David) says, "Hashem shall protect your exit and your entry from now and forever." Our Sages say that this applies to the Mezuza. It acts as a shield and protects people, not only when they are inside the home but also when they go out.
In time, the letters on a Mezuza may fade or crack, which renders the Mezuza not kosher. Thus, it must be checked at least twice in seven years.
Tag,
The vast majority of Sages, including the sages of the Talmud, disagree with your opinion.
The protective power of a muzuzah is well known. There are great stories about how Mezuzahs have protected Jewish homes. I am beginning to suspect that your real problem is not with Kabbalah but with the Talmud.
Utter non-sense. what I posted is a link to an essay. The contents come straight from the writings of the sages including the Talmudh. Now your accusing me of being against the Talmudh? Why? Just because I disagree with you?
I went quickly by your posts here and from what I have seen non bring substantial proof. Where are the page numbers and quotes from the Talmudh? I have seen this before for example the first one took a story from the Talmudh and then used it as a presumtion that the author had. It is not "proof" at all.
What well known "protective power" are you talking about? We do Mitzwoth because G-D commanded them. Things like the Mezuza is a Mitzwah and the purpose is to remind us of G-D and the words it contains their in (as in the Shema). And NOT as some lucky charm as presented by some in these last generations. If your putting up a Mezuzza presumably for it "protecting your home" and not for the it being a Mitzwah and something to remind one of G-D's presence then its more of you serving yourself instead of serving G-D properly. Besides that I would understand that perhaps some Rabbis (who know the truth) would and o keep silent since at least let the ignorants think this way at first, at least they will fulfill the Mitzwah (albeit not with correct intentions) and then maybe come to the correct intentions and ways.
I'll give one example that this type of thinking produces. Their are people who for example have problems at home. Shalom Bayit issues. Instead of working on themselves as the Torah and the sages say to do they almost blame it on the Mezuzoth. Anything but them. Their are people who actually believe that checking the Mezuzot where they can possibly be not kosher (with an error) is the cause of their problems at home. The Torah says otherwise. No, not having a non-kosher Mezuzah wont cause marriage problems, BUT having a temper, or not being kind to your spouse probably will.
By the way this is also similar to what I heard someone once say- that the terrorism in Israel is caused because of "a lack of modesty". of-course we are against women dressing improperly, BUT each thing, Mitzwah or Avera has its own affects. Their is absolutly no connection. Its the irrationality of some to make such rediculous claims thats actually stopping the creation and upholding of a true Torah based, safe and prosperous Jewish society. Rav Kahane ZTL HYD did say why their was and is terrorism- its simple- we have Arab Nazis in the land who wish for our destruction. The Torah says to drive them out of the land. Thats the real, rational connection as is seen. BUT NOooo, for some this can't be the reason. It is too simple. They would rather be told that its the immodest lady on the street which is the cause of their problems. Or the Mezuza anyone but themselves.
The protection of the mezuzah comes because it increases the awareness of Hashem in the world. Do you wear TzitTzits? Do you know why you wear them? It is so that we can see them, and remember all the 613 commandments of the Torah.
People kiss the mezuzah upon entering and leaving the home, and thus through this ritual act remember that this home is protected.
You just flipped what I said and are now saying the same thing (well partly).
- Again we kiss the Mezuza not to remember that the home is protected, but to remember G-D, His commandments and that the home should be a place of G-D and fit for G-D's "Presence" soo to speak to dwell within the house.
Also are you telling me that their aren't homes which have Mezuzoth that don't have fires? Or have robberies? I had my home robbed before and our Mezuzot are kosher. (I just brought my house as an example soo perhaps you can't then say that perhaps their Mezuzot were not kosher, but their are plenty of Jewish homes that had this as well). If this is a protection then what happened? Did the powers you ascribe to the Mezuza go on strike at the time or something?
Another similar thing is by Channukah with the candles. Some people (and thank g-D some are speaking out about this) said and say that don't worry, your doing a Mitzwah nothing bad can happen. BUT bad things DID happen and its not G-D to blame for this but human carelessness. Their were fires and unfortunatly people including children have died because of such attitudes.
BUT FIRST A SHORT INTRODUCTION
Let's take a look into the Mechilta in Parshas Bo on the posuk : v'lo yuvo.. , and I translate (briefly): If the blood that was put on one's doorpost in Egypt had the power to keep the mashchis out of the house, how much more so is the power of the Mezuzah which has the name of Hashem mentioned ten times.
Clearly, the Mechilta states that a Mezuzah carries with it the power of protection against outside invaders.
Now let's take a look into the Gemarah Mesechta Menachos 33:
"It is a mitzvah to put the Mezuzah within a tefach (4 inches) of the street so that the entirety of the house will be watched..(The entire house is protected from dangers - Rashi.)
"Said Rabbi Hanina: Come see, the ways of the Holy One, Blessed Be He, are not the way of man. The way of man is that the king sits inside while his servants protect him on the outside; but the ways of Hashem are not thu; His servants sit inside while He guards them outside, as it is written: `G-d is your Protector, G-d is the Savior of your right arm, G-d will watch your comings and goings from now and forevermore".
Here, again, we clearly see that a Mezuzah has the great power of protection.
Here's another amazing Gemarah in Mesechta Shabbos 32:
"For the sin of not honoring the Mezuzah, a man's son and daughters die when they are young, as it is written, `And you shall write them for Mezuzos upon your house.' And afterwards it is written `So that your days may be lengthened" etc.
From here we see that negligence in the mitzvah of Mezuzah can be the cause for terrible catastrophes chas v'sholom. On the other hand, one who is very careful in this mitzvah is assured of a long life, as it says lima'an yirbu yimaychem...
The Yerushalmi in Mesechta Pe'ah (Perek 1) tells an interesting story: Artvon (who was the king of Persia) sent R' Yehuda HaNasi a most expensive stone with the request that he send him back something of equal value. Whereby, R' Yehuda HaNasi wrote a Mezuzah and sent it to him in return. When Artvon received the Mezuzah he was perplexed, and said, "I sent you something of great value, and you send me a cheap piece of parchment in return." R' Yehuda HaNasi answered, "You sent me something for which I will have to hire a watchman to protect it, whereby I sent you something that will offer you protection."
And certainly doing foolish things will cause catstrophe, no mezuzah will prevent fires or other things. But basically keeping the mitzvot in this way does have protective attributes.
Here is a link with stories about how the Mezuzah acted to protect Jews:
http://www.campsci.com/mezuzah/mzpart1.htm
Muman I would like you to address this point especially with the part of Rav Kahane vs. the "mystics" and those who for example blame terrorism on immodesty. Who would we agree with? People like Rav Kahane who say and dealt with the real world or those who don't want to deal with it and divert the blame and the solution unot things completly having nothing to do with the situation. And our point is its precisly these attitudes and culture that has (partly) produced the incompetence of the Jewish world in not being able to deal with our problems (for example Arab terrorism). - An additional thing I can add is those who preach "reincarnation" in trying to explain why bad sh^t happens. That little boy that died he was really a reincarnated soul that had to die (this is a type of answer given, and in fact this is what a speaker told a mother who had a child die once)
http://jtf.org/forum/index.php/topic,61383.msg545389.html#msg545389
Connected to this topic
4. This outrageous phenomenon is not as surprising as it may at first seem. Shabtai Ssvi’s followers were known as “Zoharisten”, an allusion to the fact that they, like their leader and demigod, were heavily influenced by the Zohar. Lubavitch Hasidism is rooted in a literalistic reading of the Zohar and Lurianic Qabala, which when uncritically combined with the radical and pernicious notions spawned by the speculative school of Hasidic thought founded by the Magid of Mezritch, could only have led to the present heretical state of affairs.
5. This, I believe, is why the Gr’a z’l (the Vilna Gaon) refused to meet with the original Lubavitcher rebbe even when the latter came to Vilna to convince him to rescind the herem (religious ban) the Gr’a had signed against Lubavitch and similar movements. In his great and profound wisdom the Gr’a saw that these Jews had crossed the point of no return. The Gr’a was able to be “HaRo’e eth haNoladh (One who sees that which is yet to come)” (see Avoth 2:12 or 2:9).
http://machonshilo.org/en/eng/list-ask-the-rav/31-general/424-the-false-mashiah-of-lubavitch-habad
More slander against Chabad and Chassidim in general. I knew there were issues with this guy.... You can have him but I place no trust in anything this guy says.... It is obvious he is one who lacks a Jewish soul and engages in Slander regularly.
And it has been discussed many times that Chabad does not believe that Rebbe was Moshiach. This is pure slander on the part of a small man...
Something that was posted
"I just got home from a Chabad wedding in Bnei Brak. Yuck!
It seems that the "meshichistiyut" has gotten REALLY out of hand. The chuppah began with the reading of a letter "from the Rebbe", AS IF it were addressed to the couple! Then ther was a video (really, a photo slide show w/sound track) of the late Rebbe's wedding, followed by a speech he made at someone else's wedding before he died. All this is strange, but it's just make-believe; if they want to pretend some advice given by one person to another is also meant for them, so what? But the next thing was over the top!
The chasson shouted "Yechi adoneinu v'moreinu...," etc. 3 times, and each time the crowd shouted "Amen!" Several of my friends and myself covered our ears and turned our backs from such a feeling of avodah zarah....
The singing and dancing was disturbing, too. Seems they've put their dead Rebbe into many (if not all) of the songs, so instead of "David, Melech Yisrael, Chai, Chai...." for example, it was "Adoneinu v'Morenu, Melech Yisrael, Chai, Chai...." Other songs were similarly mutilated. And the flag dancing with those yellow melech hamoshiach flags looked more like something out of Southeast Asia than anything I'd seen before at a Jewish wedding."
also on Israel613.com
Go to the section on Chabad Lubavitch. You will see posters, video's and letters of this mess.
I have said I am aware that there are those who are doing this. But this is not condoned by the Main Chabad organization. I know personally several Chabad Rabbis and have discussed this very issue with them.
I am satisfied that the Organization does not push this belief as can be seen by any Chabad website. I have never seen any suggestion that Rebbe was Moshiach on Chabad.org nor any local Chabad affiliate {here in the California area}.
The same thing could be said about Satmar rabbis which I also don't have much use for. If you're doing something that's leading people astray, that's nothing to be respected for.
The same thing could be said about Satmar rabbis which I also don't have much use for. If you're doing something that's leading people astray, that's nothing to be respected for.
You must beware of sharing the error of those who write amulets (kameot). Whatever you hear from them, or read in their works, especially in reference to the names which they form by combination, is utterly senseless; they call these combinations shemot (names) and believe that their pronunciation demands sanctification and purification, and that by using them they are enabled to work miracles. Rational persons ought not to listen to such men, nor in any way believe their assertions.
--Rambam, Guide for the Perplexed, Part 1, chapter 61.
Source: http://www.sacred-texts.com/jud/gfp/gfp071.htm
But even Rambam allows (Hilchot Shabbat 19:14) for people to go out on Shabbat with an Amulet that was made by an expert with a proven record of healing 3 people or made by an expert, who is known to have cured 3 people with his amulet.
I didn't make up anything and I didn't slander anyone.
I am not the censor of this forum. I just suggest you check yourself.
Also Dan, this might sound critical but I honestly want to ask you, do you believe in the principle of not speaking leshon hara or do you think this is also a custom Judaism should weed out ?
Actually this isn't Lashon Hara, its just wierd conspiracy stuff that is not true. We need to know what Lashon Hara actually is and not throw it around every time we have a disagreement with someone. Speaking out against Kefira is not Lashon Hara.
http://torah.org/learning/halashon/chapter1.html
1. Definition of Lashon Hara: Negative Comments, Whether True or False
It is forbidden to speak disparagingly of one's "chaveir" (lit. friend--we will discuss who this technically includes later). Even if the information is entirely truthful, it is called Lashon Hara. If the information also contains any fabrication, it is also called motzi shem ra (lit. putting out a bad name). The speaker of Lashon Hara violates the prohibition of "Lo telech rachil b'ameicha (Lev. 19:16)."
2. Biblical Source for the Prohibition Against Lashon Hara
Leviticus 19:16 explicitly prohibits Lashon Hara and Rechilut (talebearing that incites hatred and resentment), yet there are many more commandments that bear on the speaking of Lashon Hara, as discussed in the introduction.
3. Habitual Speakers of Lashon Hara
The above (the seriousness of speaking Lashon Hara) relates to someone who incidentally includes something inappropriate in his speech. But those who make it a habit to talk about others in a derogatory manner ("Did you hear.....", "Do you know she.....", etc.) are labeled ba'alei lashon hara (lit. masters of Lashon Hara, in that such speech is an integral part of themselves), and their transgression is far more severe. They regularly create a chilul Hashem (desecration of the name of G-d; cf. Lev. 22:32) because of their rebellious manner. Though they may view their activities as social tools, such behavior cuts them off from many good things in the world around them.
4. Profound Consequences of Speaking Lashon Hara
Ba'alei Lashon Hara are also cut off from something else: olam habah (the World to Come). The Sages say (Bab. Erchin 15b) that for three transgressions one forfeits his portion in olam habah: murder, adultery, and idol worship, and that lashon hara is equivalent to all three. The Chafetz Chaim adds that when someone accustoms himself to speaking Lashon Hara, he rationalizes it to the extent that he begins to view Lashon Hara as entirely permissible.
The comparison of Lashon Hara to well-known and agreed-upon sins such as murder is surprising. But at the same time, we can imagine why: just as the "Ten Commandments" sins damage and destroy vital physical aspects of the world, Lashon Hara afflicts the emotional and social realms.
5. Being "Coerced" into Speaking Lashon Hara
There is no difference when speaking lashon hara whether one tells a juicy story of his own will or because someone encourages (or pressures) him to do so. Even if the speaker's Rebbe (teacher) or parent--whom the person must honor and fear, and not contradict--requests that he tell about an incident, if the relating of the information would result in Lashon Hara or even Avak Lashon Hara (speech that provokes Lashon Hara; more about that later), he cannot say it.
If you think about it, Lashon Hara isn't any different from any other commandment. If someone encouraged you, or even nagged you, to eat a cheeseburger, you would still be fully responsible for your actions. Certainly social pressure for gossip seems more effective than it is for food, drink and many other areas, but that may be because we are not used to saying "no" to evil speech.
6. Speaking Lashon Hara to Avoid Financial Loss
Even when subject to great financial loss, one is not permitted to speak Lashon Hara. This may mean that he will be viewed as a fool, and denied financial opportunity by the "intelligent" people with whom he associates. As in all Mitzvot Lo Taaseh (Torah prohibitions), we are commanded to forgo all of our income.
(The source for this is in Shema: b'kol l'vavcha, b'kol nafsh'cha, ub'kol m'odecha: "You shall love the L-rd your G-d with all of your heart, all of your soul, and all of your possessions.")
It is generally helpful to try and develop a (personal) rational approach to the laws of Lashon Hara. When someone is confronted with a situation in which he is expected to speak derogatorily about someone, if he can respond with a simple personal philosophy (or sometimes just enough self-confidence to convey adherence to a personal philosophy), he will leave most of those situations with others' respect intact. And in those situations which are not in the "most" category, the best thing to do is remember the benefits that accrue through hardship in observing this mitzvah.
7. Speaking Lashon Hara to Avoid Personal Dishonor
If someone stands to lose personal honor by not speaking Lashon Hara, he must also sustain the loss and remain silent. For example, if one is sitting in a group speaking Lashon Hara, and he has no way to separate from them at the moment, he cannot participate in their lively discussion. This applies even if he will look like a simpleton or social clod. He should try to hold himself back and remember the many sayings of the Sages regarding his situation: "Better to be considered a fool in the eyes of man throughout one's lifetime than as a wicked person in the eyes of G-d for one moment (Eduyot 5:6)," "the reward is according to the effort (Pirkei Avot/Ethics of the Fathers 5:25)," "one hundred times more in hardship than without it (i.e. the reward is one hundred fold; Avot d'Rabbi Natan)," and the Vilna Gaon who writes that "for every second that one remains silent he will merit reward beyond the comprehension of any being, even celestial."
8. Various Methods of Conveying Lashon Hara
Whether spoken, written, or hinted with gestures or any other way (if you looked at the Rashi in Lev. 19:16 you saw that winking was described as a characteristic behavior of holchei rachil - those who go about slandering), any communication of Lashon Hara is prohibited. This also applies if you weren't the writer of a piece disparaging someone. [Rabbi Pliskin elaborates on a footnote in the Hebrew about the communication of Lashon Hara: showing a letter or other writing (e.g. a newspaper) to belittle its writer would also be forbidden. I would anticipate that this would also apply to footage in a film or other media.]
9. Disparaging Yourself Along with Others
Even if you're disparaging yourself alongside the subject, it is prohibited. It doesn't matter if you look even worse than the subject, and it doesn't matter if you mention yourself first. Rabbi Pliskin gives some nice examples:
Ben and I both shoplifted when we were younger.
Nobody in our group studies Torah properly.
It is also forbidden to speak Lashon Hara about yourself.
Hilchot Lashon Hara Review: Part 3
I. Circumstances Under Which Speaking Lashon Hara is Permitted
In "Chafetz Chaim: A Lesson a Day" p. 132, Rabbi Yitzchak Berkowitz lists the major categories of constructive purposes for which Lashon Hara may be spoken:
To influence the subject to improve by discussing his faults with someone who can help him.
To prevent someone from being harmed by the subject, or help someone who was already harmed by the subject.
To help end a dispute between individuals which could escalate to the community level.
To help others learn from the subject's mistakes.
II. The Seven Conditions
Before speaking Lashon Hara for a constructive purpose, the following seven conditions must be met:
The information spoken must be completely true and witnessed or verified by the speaker. If it is impossible to verify the information yet necessary that it be passed on, the speaker must preface his remarks with a warning that the information is only hearsay and not definitely true.
The issue must be a problem (e.g. transgression, relevant character flaw or bad behavior) from an objective viewpoint, not merely a preference or sensitivity. (For example, if a store openly encourages shoppers to sample the new grape shipment, and someone takes a few grapes rather than exactly one, it would be incorrect to consider him "greedy" or "a thief.")
The speaker must first rebuke the subject directly, in a kind and gentle way which is likely to have an influence. (If the subject will not listen to any rebuke, or if trying to rebuke him can make the Lashon Hara ineffective, refer to ch. 10 in Hilchot Lashon Hara and ch. 9 in Hilchot Rechilut for the Chafetz Chaim's treatment of the subject.)
The information cannot be exaggerated or embellished, even if it's the only way to get the listener to heed the information.
The intention of the speaker must be purely to help in the situation, not to degrade the subject or cause him shame.
If the constructive purpose intended by the speaker can be achieved in a way other than speaking Lashon Hara, the speaker should resort to that other method.
Any damage that is caused to the subject as a result of the Lashon Hara should not exceed that which would be decreed by a Beit Din (Jewish court) if the case were reviewed there. This is difficult to evaluate, so that situations that impact the livelihood or other areas of the subject should be referred to a Beit Din.
When someone either speaks or requests Lashon Hara for constructive purposes, they should state the constructive purpose. Otherwise, the other party in the conversation will think they are speaking Lashon Hara without any halachic justification.
Also, it would be foolish to include the subject's enemies in a constructive discussion. Not only would they be unlikely to have truly constructive intentions in handling the information, but hey might also add false or exaggerated information to the con versation due to their strong feelings against the subject.
Finally, it is important to think about the listener of the Lashon Hara. It is forbidden for the listener to believe or accept the information as true; they can only suspect the information in order to take proper precautions or to bring the issue to a Beit Din for resolution. Also, it would be forbidden for the listener to carelessly circulate the Lashon Hara out of anger or disgust, since that would violate condition (5) above. When possible, the speaker should preface his remarks with instructions reflecting these concerns; if the listener would not heed such instructions, the speaker should consult his Rabbinic authority before relating the Lashon Hara.
III. Additional Guidelines for Speaking Lashon Hara
When someone either speaks or requests Lashon Hara for constructive purposes, they should state the constructive purpose. Otherwise, the other party in the conversation will think they are speaking Lashon Hara without any halachic justification.
Also, it would be foolish to include the subject's enemies in a constructive discussion. Not only would they be unlikely to have truly constructive intentions in handling the information, but hey might also add false or exaggerated information to the con versation due to their strong feelings against the subject.
Finally, it is important to think about the listener of the Lashon Hara. It is forbidden for the listener to believe or accept the information as true; they can only suspect the information in order to take proper precautions or to bring the issue to a Beit Din for resolution. Also, it would be forbidden for the listener to carelessly circulate the Lashon Hara out of anger or disgust, since that would violate condition 5, to have purely constructive intent. When possible, the speaker should preface his remarks with instructions reflecting these concerns; if the listener would not heed such instructions, the speaker should consult a Rabbi.
I didn't make up anything and I didn't slander anyone.
I didn't make that up, I just thought it was an interesting question, and wouldn't have been surprised if it was true.
Actually this isn't Lashon Hara, its just wierd conspiracy stuff that is not true. We need to know what Lashon Hara actually is and not throw it around every time we have a disagreement with someone. Speaking out against Kefira is not Lashon Hara.
As an example though:
Is saying, "I would not be surprised if Rabbi Isaac Luria was a Vatican plant who purposely sabotaged Judaism and secretly murdered Rabbi Moshe Cordovero"
I think we are getting carried away with this whole "Kabbalah" and Arizal etc. thing. In my opinion their are problems with both extremes and the way things are shown and seen and what is believed. Their are those who took these teachings the wrong way (and not that their isn't a Mahloket to begin with) on the other hand some "rationalists" are also taking things wrongly (imo).
Perhaps some of these teachings are very great teachings. BUT they can be dangerous when understood and teken the wrong way. In the Ben Ish Chai it is brought down that the Ari (I dont remember the details) instructed his students to bury his teachings after his passing because it can be taken the wrong way. Even the Kabbalists like the Arizal etc. said that their are conditions for studying "Kabbalah". And if you look into them they are many and usually hard to fulfill even before starting. I think the point is to be firmly grounded in reality. The problem is when some (or many) just skipp everything and jump into what they call and believe is "Kabbalah" and the "secrets" and that is where problems including potentially idolatry and heresy comes in.And also being the problems with some groups etc. today.
I don't go to them for spiritual guidance. What's going on here is if I find one true video or interesting thing they have to say that is not currently accepted by the majority of Jews, you try to dig up something that they said that doesn't go along with JTF ideology, rendering anything they have to say worthless. I don't agree with everything this woman says, or everything that Rabbi Asher Meza says. Putting up one video of theirs is not meant to endorse them as spiritual guides. But they are right about certain things, such as Lurianic Kabbalah. Rabbis have written against Lurianic Kabbala. I don't know if Luria was exactly a Vatican plant, but it is an interesting theory, and it's nice to see there are Orthodox Jews out there fighting against mysticism.
I remember the first part, but the rest seems new to me (don't remember reading it here or at all).
That's what the video says. So I'm asking, theoretically, if someone says "that wouldn't surprise me" about that, is it a form of lashon hara? Or motzi shem ra? Or something?From the little check I have made indeed lashon hara in the halachic context is telling something that is true that is bad or can damage that person. Motzi shem ra is someone who tells lies about another person.