Praise, miracles and more
The rabbi’s theory that God apparently does not intervene in nature, so why then say Hallel on Independence Day, what exactly is it that we should be thankful for? Can we say that the thanksgiving is for our very creation? A bit narrow-minded in my opinion.
And hence to a more general question, to what extent is the fundamental view of the halakhah scholars that God does intervene, and according to which they ruled in their Shulchan Arba? Am I obliged to fulfill the commandments that were ruled according to this, and yet I do not agree with their fundamental view? Or am I rather obliged to accept the basis of their view? (That is, let’s say there are laws that were ruled according to a socialist philosophy, and I am a capitalist)
And is there a distinction between a fundamental philosophical view that I must accept and a realistic view that I must not (for which no authority is given)?
I think I’ve already explained it here.
For me, a “miracle” is an opportunity to thank God for the world He created and for His laws within which we live and function. In principle, we should be grateful every day, but because of our nature, we are more comfortable remembering this when something happens to us that we experience as a “miracle.”
Thank you. What about the other questions?
Regarding facts, there is no obligation to any authority.
Regarding laws that stem from an incorrect factual perception, simply put, in my opinion, the laws are invalid. But that is only if you are clear that these determinations are indeed based on that perception and you are also clear that it is incorrect.
There are cases in which it is possible to “save” the halakhic determination by giving it a different meaning.
When it comes to prayer (blessing or confession), the following is doubly true, because prayer is not just a movement of the lips but also an intention for the content, and when you do not agree with the content, even if you want to obey the sage”s determination, you will not be able to pray.
All of this concerns laws that were determined on the basis of a factual or scientific perception. If you are talking about laws that were determined on the basis of a value perception (socialism), here there is authority and there is obligation if this is determined in an authoritative text (like the Shas). The reason is that even if you disagree with the value statement, it is not a mistake of fact. Therefore, here the established law is binding. But that does not mean that you must adopt the values underlying it.
Thanks for the answer. Do you have any article on the subject?
No. It will be in the second and third books in the trilogy.
In your opinion, should a person who prays on Independence Day in a minyan where the main prayer is said at least refrain from doing so, or is there an interest in participating with the congregation? My intention from the outset is a person who does not usually say the minyan and Hallel with a blessing, and all his saying of Hallel stems from good will that is not based on halachic recognition one way or the other. I assume that on the contrary, such a question would not arise. For example, a person who usually says the prayer and finds himself in a minyan where the Hallel is said would certainly not join them because he disagrees with this opinion. The slander from the beginning is about a person who does not have a tradition or an absolute opinion on the matter (according to the essence of this halachic issue that without education from infancy, a person stands and is confused from where and cannot decide).
In my opinion, it is better not to pray in such a minyan. It is better to pray alone. Saying Hallel is always based on halakhic recognition. Do you mean to say that you are not obligated to say it and that it is just voluntary?
Regarding the second case, I do not understand how it is possible for a person to believe that it is forbidden to say Hallel. At most, he does not usually say it (and that is also not understandable to me).
I do not see the need for education. It is a simple explanation that Hallel is said for salvation. Regarding the blessing, one can argue, although I do not see a big deal here or there.
Thank you very much. Yes. I meant that it was voluntary because in my heart I do not feel gratitude like in other Hallel recitations. That is a fact. There is a strange feeling in this Hallel of Independence Day for me. So I say it without a blessing and hope that some part of my heart that feels gratitude for the resurrection grasps it. At the same time, my heart stutters about it. A bit like a person who asks in prayer and is not sure that anyone is even listening. Maybe.. but the answer answered my question. (In Haredi-Ashkenazi areas, according to the majority, there are no Hallel recitations but rather Tachanun recitations, which is why I asked. In the old days, I used not to join in the Tachanun but also not to say Hallel in isolation because it felt artificial)
The above about my past habits was of course only if I was not in a place where Hillel was prayed. My point was that I would not bother to travel especially to look for a minyan where Hillel is said, which is different from other prayers that I do not do. Even if I missed a Zionist minyan and before a Haredi tibbelach where there are later minyanim, as is customary, I would go there and not worry too much about the matter. My simple feeling was that I would withdraw from the congregation regarding the recitation of the tachanun and that I was not doing anything wrong in doing so. And I asked to confirm this feeling with you. Thank you)
I will just clarify two things:
1. In principle, one should not withdraw from the congregation, and therefore it is better to pray alone and best of all in a minyan that says Hallel without supplication. There is room to understand that where the custom is outrageous and wrong, there is a point in withdrawing from the congregation and not saying it even when they say it. [And this is also what a Haredi who finds himself (for example) in a Zionist minyan usually does. Although this is not about acts of retaliation, but only about illustration]
2. I think that saying Hallel is not related to emotions but to perceptions. If you think there is something here that is worth saying Hallel, say Hallel. What is in your heart, in my opinion, is irrelevant.
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