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twisted, most authorities agree that Sfard and Ashkenaz from Tanach are not Spain and Germany. The Abrabanel writes that when Sancheriv attacked Eretz Yisroel and took soldiers from many nations with him, he also took from Spain. He says that the Spanish king took some Yidden back home with him. Those Yidden helped settle the land and named their cities. Tuledo, which used to be called, Tulitula, was so called because of their Tilltul, their being tossed around.
Heter? Keep in mind that the Gemara does not discuss this. The Nosei Keilim agree that Bedieved it is alright not to hear it yourself. Some say to do like the Zohar Hakadosh that the Beis Yosef brings. The reason we don’t simply Pasken like a Zohar is the same reason we don’t Pasken like a Medrash: because it is not any different than a Braissa. Just because we know that a certain Tanna holds a certain way, doesn’t mean we hold that way. The reason we don’t Pasken out of Sohd, is because we can’t work from that angle. We can never be sure that our understanding is the final picture. Just like we can’t rule based on Rav Hirsh’s explanations, and even the Torah’s own explanations, because we never understand the whole thing, as it says, “Rechava Mitzvascha Me’od.” When it comes to a discussion of how to Daven that Hashem will listen (sounds like a good title for a book), there is no reason not to listen to those who have a better perspective.
The Ben Ish Chai writes in certain places that if the Rishonim would have seen the Arizal they would have said deferently. There are times when we use our understanding of Sohd to be Machria in Halacha. It gives us a perspective of where things stand. When there is a Machlokes Tannoim, we see often that it stems from Svara, even when they quote Pesukim there is a reason why this one wouldn’t derive it from here and that one from there.
You are right! He writes in Shulchan Aruch that you should hear it yourself. In fact, our Zohar Hakadosh only says that someone else shouldn’t hear it. The Be’er Hetev though, mentions that the Arizal didn’t raise his voice enough to hear it himself.
Itche, there is such a Gemara about Krias Shema, not Shmone Esrei. Are you trying to tell me that the Beis Yosef didn’t know Shulchan Aruch?!
WIY, you don’t leave a mess with the toys for your mother to clean up?
The differences in pronunciation do not come from ancient times. The differences are a direct influence of the vernacular. If you need proof, look at the languages they spoke. If it were an ancient difference, why do they speak Yiddish differently, too?
His point is that you should make sure that you are saying it with a Cholem, no matter how you pronounce your Cholem. There isn’t a dialect that says Chuhlem, to my knowledge.
Do you hold a Mazal Tov plaque when attending a Kiddush in a Shul?
The Bais Yosef quotes the Zohar Hakadosh that you shouldn’t even hear yourself during Shmone Esrei. You must however clearly move your lips. People don’t even realize that they aren’t moving their lips. The Gemara says that Tefilos aren’t answered because we don’t know how to Daven the Lachash.
Where did you get this idea of the major Hakpada on whether a person pronounced his nois clearly? Lich’ora, if someone knows that he is saying a Cholem and due to the sandwiching affect it doesn’t get its full oi, it shouldn’t be such a big deal. Even in Krias Shma the only examples the Gemara mentions are where it comes out like another word.
Maybe you can have a blinking icon showing if you are currently moderating.
On another note: don’t you think it’s time to make a Meleva Malka for the coffee room members? If anonymity is an issue we can all march in with bags on our heads. I mean, what are we gonna do when WIY becomes a Chassan, is he not going to invite his CR Chabura and Chavrusos?
In what sense are we the same that there has to be a discussion about how we are different. What’s the difference between a toothpick and a kangaroo?
Go jump in the lake.
This reminds me of a joke about someone praying and overhears the next guy asking his Maker for $100. The man pulls out a hundred and hands it to the other fellow. The recipient thanks him profusely and walks out. Now the generous one continues praying, “Now that I have your undivided attention…”
That is a response to the Wolf. I’m saying, although you know that someone else wants what you want, can’t Hashem satisfy everyone? this is what Hashem told Moshe Rabbeinu when he asked how Hashem can supply a whole nation with meat.
Dave, you might be angry at charlyhall for his sin of being a Democrat, but he didn’t mention anything about the Arabs being better than anyone. He doesn’t like watching people falling for garbage propaganda, and neither do I.
You can design it in Outlook Express or even in Microsoft Word, and save it as HTML.
I was wondering if there are free hosting that support ASP. I’ve come across quiet a few PHP only places.
Hayad Hashem Tiktzor?
What happened, you’re stumped?
Anyhow, B”H I got to a Rashba Chiddushei Aggados. He explains that Hashem speaks to us in a manner of begging us to live up to his expectations, as though it affects Him, Chalila. Therefore, Chazal also say that Hakadosh Baruch Hu is Mispalel. This means that He wants things to turn out good. Of course, the ball is in our hands, but Hashem wants us to be holy and righteous so that He can bestow His blessings, protection, closeness, good will and peace.
Hakadosh Baruch Hu asked Rebbe Yishmael to give Him a Bracha. Rebbe Yishmael’s Bracha was that Hashem should have pity on His children. This is what Hashem wants.
Although you might be wondering, what good is Rebbe Yishmael’s Bracha, doesn’t it depend on the merits of Klal Yisroel? To this the Rashba says that a Teffila of a Tzaddik can help. So in other words, Rebbe Yishmael Davened to Hashem that things should be good for His children, and that prayer was accepted as a Bracha.
The Aruch Hashulchan that Reb popa mentioned, is connecting this concept to Brachos in general. (The Rashba also says that that Gemara holds the key to Brachos in general.) By acknowledging that Hashem is Baruch; by attributing to Him that title and giving that praise, we are in essence giving Him our acknowledgement. When we do this and connect to, by recognizing, Hashem’s open hand, that causes more Brachos to come. But moreover, this is what Hashem wants.
Reb PashutaYid, the Gemara in Nida brings this in a context of other Ruach Ra Inyonim.
Applying this idea to the Gemara about Rebbe Yishmoel is wrong. In a Bracha you are saying, according to Pshat, that Hashem is Boruch. Rebbe Yishmoel was not saying that. For a good explanation learn the Maharal, Be’er Hagola, in the fourth Be’er. Until then, consider it Sisrei Torah.
I don’t have the Chiddushei Aggados of the Rashba at hand. Whoever gets finds one first can post what he says about that Gemara.
Simple. Don’t be a Rasha.
With Chanuka in mind, you are probably familiar with their law of having every Kalla being tried out first by an official. I’m sure they had some kind of logic then too. The realisation frightens and sickens me that you probably would have bought into that, too. Can’t you tell when something went too far?
I don’t know what makes you so happy about the fact that a man will grope your little boys. As long as it’s not your son’s Rebbi?
This is a very unnecessary evil. First of all, some things are just off limits no matter if you have a good reason. Second, the burn himself bomber could have and should have been rejected with a system already in place. His bomb was pounced upon by those who couldn’t wait for something that they can use to publicize it. Olam Golam falls for it. Third of all, which is my ever repeated point, there is no reason for a person to view any picture at all. A computer can very easilly follow the simple vector of the human form, and can spot a foreign object much more efficiently than a human. They want this because they are pigs.
Joining the bandwagon:
Wolf, if you really do have a low self esteem, it is a puzzle. Just from your posts, we can tell that you are intelligent, thought out, have alot of common sense and a straight head, have a stable job and contribute to your business’ value. You actually stick up for your positions. You do believe that you are at least up to par with anyone here that you converse with. How do you reconcile all that. Perhaps you are just thinking about yourself too much. What’s the difference what you are, be happy and look ahead.
One of the Slonimer Rebbes said that you should look at yourself as a fly amongst flies. Perhaps you’re something, perhaps you’re nothing; what’s the difference.
As far as your Neshama is concerned, you obviously agree that it is holy and your job is holy. Use that as a pride amongst the nations. Even if you feel that you are far from fulfilling your purpose, there is no reason for feeling down or below that. Look ahead and plan ahead. If you don’t like what happened until now, focus ahead. If this situation repeated itself many times, so what? Doesn’t the Gemara say Ad Me’a Pe’amim? Besides, perhaps the reason you don’t feel satisfied is actually a product of a hidden Ga’ava! You set a goal for yourself that is farther than realistic. If that is the case, don’t grump saying, see, I’m a failure; change it.
The point of Sifrei Yir’a is to let you know what the right attitudes are. Few Sefarim give actual tactical advice of how to be able to overcome certain things. And even then, by todays standards, it’s not helpfull enough. We need speakers that can make jokes and tell stories. Most often, the Sefarim are convincing you that you should work on these things.
They speak about Simcha and can even tell you what to happy about, but they don’t make you happy. If someone has a problem with himself and can’t control certain things, he shouldn’t open the Sefer for a remedy, he should consult someone who can help him.
Right, and I’m sure you’d agree that the Shaarei Teshuva would be the wrong place to look for bipolar treatment.
Sometimes humming to yourself can help. Other times it helps to think of the person as an animal that kicks. You don’t get angry at it, you learn what not to do in its presence.
On the path of WIY, you can change aspects of your personality by changing your handwriting. You can curve your letters more and round off the bottoms of g,q.
It takes a long time to change your thought process. But by constantly telling yourself that it doesn’t make sense to be upset, with the logic supplied by the previous posts, eventually you will notice that your reaction will change.
I once heard that when the Chofetz Chaim felt that he was getting upset, he would speak very quietly. This puts you in low energy mode, and thereby dissipates the anger.
One more thing, so far, is to mentally put the problem into words. Once it is an intellectual issue it is no more an emotional one. You tell yourself, this person is doing something terrible by doing this, and it is not right because of that. The more detail you quantify and put to words, the better off you are. This, by the way, works for anxiety, too. Put your problems into very specific words.
Ai yai, yai yai, yai yai, yai yai
There’s a, shark in the, Mikva
Ai yai, yai yai, yai yai, yai yai
There’s a, shark in the, Mikva
Ai yai yai it doesn’t bite
Ai yai yai it doesn’t fight
Ai yai yai it doesn’t bite
It just gives me a fright
Do you need the notes, too?
c6 b16 a8 a8 a8 a8 a8 a8
a8 d8 d8 c16 b16 c2
e6 d16 c8 c8 c8 c8 c8 c8
a8 d8 d8 c16 b16 a2
e8 d8 e8 d8 d8 c8 c4
c8 b8 a8 d8 d8 c16 b16 c4
e8 d8 e8 d8 d8 c8 c4
c8 a8 f8 f8 e2Sorry for leaving out the beams.
Because if someone is sick he goes to the doctor, not a Mussar Sefer.
I do think we are more afflicted these days with emotional problems then in the past, but there was always someone there to speak your problems over with. There is a concept mentioned in the Rishonim and later, called Marra Sh’chora. Literaly it would translate as depression, but it is not limited to that. The Rambam and others, when discussing Midos, do mention that Anivus should not take you to Shiflus.
Aw. <em style=background-color:lightgreen>No styling!
Oh my. He was a Posek but not a Rav?? Are you serious? What he is saying is that when faced with a choice of who to follow, he’d follow the one who actually had a position to Pasken, and who’s writings are based on real world P’sakim. The reason we Pasken like Shmuel by Dinim is because he had experience. We Pasken like Rav in Issurim because he experience in that. Even in their own times Shmuel would tell you that the Halacha is like Rav, although he actually firmly held his own point.
You must shelter yourself, too.
The main thing is to use brains. It depends on what the kid is up to. There is no reason that a person should feel deprived, if he is brought up normal. Your child can know that there is a world out there that people do as they wish, and we despise it. On the other hand we show them Varemkeit and Ta’am in Yiddishkeit. They aren’t supposed to be feeling sheltered. I didn’t grow up with access to movies or stadiums, but I did hear about their existence, and never thought that it pertained to me.
I’m aware of the sort of child rearing that gives way for feeling locked in and eventually breaking loose. That is when the children only hear that they aren’t allowed to do this or that.
On Shabbos in order to stop my child from doing a Melacha, I don’t shower them with notta-lattas; I remind/tell them “Shabbos!” emphatically. This is so that they know that they are refraining out of awe of “Shabbos.” When you listen to OTD Yidden rant about how they weren’t allowed to do anything, you can tell that the wrong message was imparted.
The point is that everything is supposed to be in a natural manner. When somebody’s child is r”l already not a typical Yeshiva boy, the parents must not ignore that, and act accordingly. Often times, it is at this stage where they mess up.
Wolf, is it an Aveira for you to support someone to bow to the statue of limitations:?)
Mod, The Gemara mentions it as a difference but knocks it off saying that regardless, you must be carefull.
Yes, because it is bad to others.
Sacrilege, it did cross my mind. I think all three are one. (Uh oh. What does that sound like?)
Not every problem is a global one. If something happened, well we can feel for the ones involved. That, however, does not automatically negate the whole world. If someone slips on something. Does he stop walking? Nor can you expect people here to know what goes on in your neighbor’s house.
myfriend, are you anyone else’s friend as well?
Why doesn’t Rush Limbaugh chime in, too?
Please. It’s got nothing to do with Ga’ava. It’s called boredom. And yes, it is rude.
Sacrilege, your case is not just boredom; it sounds like what you describe it as – misplaced Hasmada. If these family members are in sphere of influence, you can point out that you’ll never see an Adam Gadol learning from a Sefer by a Simcha. If they really want to emulate Gedolim, they can speak Torah to each other and to the family.
I think that having a gender identification would make things worse. It would make conversations much more advert. What you don’t know doesn’t hurt.
You can view it like a public bulletin board; everyone is posting to the public even if it is about a different sign, that could have been written by someone from the other side of the Mechitza.
There are, however, two other issues. There must be a level of appropriateness. Although you don’t know the other person, so there is no real Hirhur involved, it is still inappropriate. It is a style and behavior issue. The other point is that there is a level of Al Tarbe. Chatting over the Mechitza is a whole different conversation, and anyone keen enough can spot it.
As many have said, when boys and girls are talking it is a whole different thing going on. Many studies have shown how the behavior of each one changes in the presence of the other. If you follow the threads that turned trans-Mechitzadic and personal, you’ll notice how it spirals into a game and being cute and some me-and-you talk. That is still not technically Hirhur, but it falls into some other categories.
Because of this approach, I do respond to posts written by anyone, because I’m writing to everyone. (The person him/herself usually doesn’t end up agreeing anyhow, so what would be the point of writing if it were only for that poster?) However, I’d refrain from kidding around and even addressing someone that has an obvious other-gender screen name. I just can’t find myself saying, “Hey, Sister…”. Address the point, not the person.
Seems like your great thread was attacked. Perhaps you should start a new one.
I would put the Dr. in his 40s or perhaps 50s.
WIY, Why it should be very simple: just look out for the guy who always Davens in the front in Shomer Shabbos, and who is carefull not to walk in front of others during their Shmone Esrei. I just don’t know if you are still there by the time I show up, when I go there. That means that you’re definitely not the guy collecting:)
Chazal aren’t telling stories, they are teaching Torah. Often you’ll find different depictions from different places in Chazal. In the Medrash you can see more to the conversation that Reb Yochanan Ben Zakay had with Vespasian, than what the Gemara mentions. It is not a contradiction of the facts, it is merely a difference of depiction. Each one is pointing out the important facts.
If we would read about our time in Chazal, we would also be surprised at what is left out. As the Maharal often explains, what we see in the Gemara is Chazal’s perspective of what is important and noteworthy.
It may be that Avaraham Avinu said those words exactly, and it can also be that he didn’t even mention those words at all. Chazal are telling us what his answer was, in essence.
To further explain this concept, if I were to tell you that a fence tells you not to enter, even if it is very simple to step over it, you wouldn’t ask, ‘but a fence can’t talk!’ Actually, a fence can talk, albeit it can only say one thing. It also does not have a choice to say it or not. Often, something is considered said, when actions are what spoke it.
Nobody listened in to the conversation of Avraham and Eliezer. Chazal knew what the reason is that he didn’t want to be Meshaddech with him. Chazal also Darshened from the Pesukim that Eliezer hinted that he would want to be Meshaddech. The answer is implicit in Avraham Avinu’s actions. Eliezer might have understood himself or he might have not. If the latter was the case, then Avraham Avinu answered him, surely in a nice way.
By the way, it says that after this Shlichus, Eliezer’s status was changed to Baruch. So it definitely wasn’t a personal insult. It was a Yichus issue. We find in the Gemara an instance where a Talmud did not want to marry his Rebbe’s daughter because he felt that his Yichus is better.
If you want a quick fix, plastic table cloths are pretty good insulators, and you get to keep the view.
When Chazal say what he answered it is not a quote, it is his reason and therefore the root of any response he said no matter how he said it. He might have told him, I love you very much and you’re a great guy, but there is a certain Yichus problem which is not your fault at all.
Why should he be worried about an adult? It was bad in his eyes to send out his son. Hagar was Sara’s maid