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First read the online version of The Protocols Of The Elders Of Zion. Why reproduce it here?
I think it’s the other way around: after the Girush, many Sefardim went to arab lands, perhaps including Persia.
Well we know that many Yidden were taken as slaves to Rome. Also, Rome had a system where it was not too difficult for slaves to become freed. We find in the Mishna references to a a Jewish community in Rome. As to the rest of Europe, it was all Roman Empire territory. Once Charlamagne ruled, he united all of Europe. Being that he was the best king that Europe saw down until our time (besides of course, King Christian of Denmark), it makes sense that the Jewish community expanded throughout Europe. But, admittedly, this last part is only speculative. Actually some families have a Mesora that they have been in Ashkenaz since Churban Bais Rishon.
What DovidM is saying is also at the root of certain behaviors that Yidden have that outsiders can’t stand. We act toward each other in a sort of sibling fashion and some people take it to the outside world, too. This is besides the cultural differences that we have.
This summer, after what I thought was a friendly chat with a shop owner, I realized that I was annoying him. When this situation repeated itself, I came to the conclusion that I was obviously getting too personal, something that would make sense with another Yid. It never occurred to me before, but I was forced to realize that I am part of a different culture and I still have more to learn about this country’s culture.
1- That’s interesting. I never heard that Torahs Kohanim is more Meduyak than Tosefta.
2- As to your second point, your point is true but the example is either a mistake or a typo. The Zohar Hakadosh says not to wear Teffilin, while without the Zohar Hakadosh we would probably be all wearing Teffilin on Chol Hamoed.
3- I wasn’t calling Torahs Nigle an offshoot. On the contrary, that leads you to the direct will of Hashem. I was refering to reasons given for Mitzvos. For example, if Shabbos is all about remembering the 7th day, why don’t we just eat a big cake shaped like a seven and then go to work?
P.S. When you want to write italics use
<em>and</em>In your second question, I’m not sure what you mean by the difference between Mirashei Aggada and Toras Kohanim. The differences I see are that Medrash is not necessarily written by Tanoim or even Amoraim; it depends on which Medrash. Also, Medrash is not as clear of mistakes as the other Seforim that were constantly learned. Lastly, we don’t Pasken from Aggada.
This last idea has a few parts to it. First of all, as I wrote earlier, we can’t act on what we see as the reason for a Mitzva, since we never can get to the bottom of it with Sevara. We were given the rules and ways to derive the proper Halacha from the Torah. In fact, as the Maharal writes, we go the opposite direction: First we figure out the Halacha, and from there we gain an insight into the reasons for the Mitzva.
Second of all, Aggadeta Gemaros aren’t sifted and ground by Chazal. Therefore, we can’t be sure we really know when and where to apply it.
There is of course the famous reason too, that often times it is not meant to taken literally.
Of course nothing takes away from a clear cut Gemara (usually). However, when something is not discussed in Bavli, we follow Yerushalmi. If it isn’t discussed there either, than we’d follow Medrash, too. The Rambam even Paskens sometimes like a Torahs Kohanim rather than a Gemara. The Or Hachaim explains that the Rambam held that the Amoraim didn’t have the whole Torahs Kohanim, and had they seen it, they too would have agreed.
One more thing. Let’s keep in mind that all Mitzvos have a reason in Sohd. Even when Reb Shimon argues with another Tanna in the Mishna, we don’t say that since Reb Shimon knew the ‘real’ meaning, we should listen to him. As mentioned above, the Halacha is known from the regular ways, the 13 methods. Reb Shimon Bar Yochai, who excelled in Sohd, was able to know the hidden meaning behind the Halacha. That means that ‘after class’ he would tell his students the hidden reason for the Halacha as he Paskened and the hidden reason for the Halacha as his friend Paskened.
Now we can get back to the issue at hand. If the Zohar Hakadosh differs from the Gemara, we obviously Pasken like the Gemara. The thing gets sticky when we have Rishonim that already Paskened a certain way and then the Zohar Hakadosh was found. The Metzaref Lechachma, by the Yashar MiCandia (or Canadia) – Reb Yosef Shalom Rofei (lived around 1550) – writes that when the Halacha is already established, we must follow the established Halacha. Otherwise, we listen to the Zohar Hakadosh. When the Zohar Hakadosh says directly to do or not to do something, that for us is not following Sevara. As to how Reb Shimon Bar Yochai was able to say what to do based on Sohd, it says about him, Bechal Besi Ne’eman Hu.
By today, it sort of breaks down to how Sohd oriented you are. Some people ignore any Zohar Hakadosh until some Posek will quote it. Others follow it with a similar approach as the Metzaref Lechachma. Those who relate more to Sohd will follow Sohd as much as possible. This is where the Teffilin on Chol Hamoed comes in. If not for the Zohar Hakadosh, the usual rules of Paskening would have everyone donning Teffilin on Chol Hamoed.
One more thing: Following Sohd is not totally like acting on an Aggadaic, philosophical, Drush, Psychological, sweet or simple reason. Sohd is an understanding of the ‘real’ reason. However, we still always keep in mind that the Mitzvos are much deeper than our understanding. Although all Torah Lishma is real of course, the other explanations are like offshoots of the main trunk, while the Sohd is the trunk. Therefore, those with a true understanding of the Sohd, can be Machria the Halacha toward the Sohd.
The Gemara doesn’t discuss it. What I was getting at in my unkempt posting was that it is not a matter of ‘Halacha’, only of effective Teffila. In that case, we look to those who know the ins and outs.
This is not the only issue pertaining to Teffila where we find this. The long Teshuva in the Chasam Sofer about the correct Nusach for us (Sefard or Asahkenaz) does not deal with Halacha per se. He only discusses the Tzinoros, the heavenly paths that each tribe has. The Ri Migash writes about adding parts into Teffilos, that it is not a problem, as long as you keep to the rules of Brachos: The end must match the beginning and the Sheim Umalchus etcetera. So there really is no Halachik (Nigla, solid and absolutely required) issue about the Nus’chaos. Therefore, the discussion is on the basis of what is correct to do.
I had another take on the difference between the two times that Moshe came: The first time, they took his word naturaly, like anyone in a dire situation that grabs onto any hope. Hakadosh Baruch Hu didn’t want our Emuna do be based on something like that. Therefore, he purposely sent Moshe at that time although he knew that it would backfire. This dashed all natural grasping-on-hair hopes. Now, Emuna was something to be learned and acquired. This Pshat can be read into the Pasuk as, and they didn’t listen to Moshe out of short breath and hard work [like last time].
People seem to appreciate it more when you say “It’s not about you, it’s just that my religion…”
Perhaps you might want to say, “It’s not about HATCHOO! you…”
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.