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“AJ: It existed in unwritten form long before it was written.”
What AJ wrote answers the question.
Hmm. Maaras Ayin. Good point.
Why is a goy better? He’s more likely to actually think you did send it on Shabbos. The whole thing is meaningless to him. He knows you’re serious, but he’s open to finding out that you’d transgress when nobody is looking. That would be a Chillul Hashem.
“Why don’t you ask a Rov”
“ASK YOUR LOCAL RABBI:”What is it about Torah discussions that gets people upset?
Ask your local cook, doctor, politician, reporter, psychologist, Mashgiach, or open a Sefer. Now, you can close this down.
CTL: How many married grandchildren?
Also, what is your address, phone and email address?
What about soaking material in die over Shabbos?
What makes you say that Bomberg was a Ohev Yisrael? I would imagine he was a Ohev Betza.
Some points:
The words in this Medrash are indeed about the guy Eisav. For some reason, we’re all aware that this has been taken as a generality.
We all know there is such a thing as חסידי אומות העולם, and there’s no reason to think that it is a handful in a century. And if there are חסידי there are likely some that are just below that as well.
On the other hand, western cultured people are formal and know how to behave, but this doesn’t inform you what they’ll say in private. Sometimes it can come out after a long time.
In essence, it isn’t far from what we find that it is called Har Sinai because משם ירדה שנאה לעולם. We find in מסכת ע”ז the opposite: that there is a secret admiration. We do see that the world is obsessed with us, one way or the other. And so, we aren’t looked at passively. Most people have opinions about the Jews. Either we are respected or repulsed. It is often both. (Just like a man hates his conscience…)
While Europe is understood to be a continuation of Rome, and by extension a part of Eisav, America might be different. Baruch Hashem, we never had anything close to what our grandparents went through. And in Europe today you still feel the hate.
In closing, the term doesn’t have to be a general rule for all time, or has been taken that way by many and that’s how we are aware the quote, and it isn’t a large leap from what we find elsewhere.
The Sefer Habris writes that דרך חיים תוכחת מוסר can be taken to mean that Mussar should be given by way of Derech Chaim. In other words, the right kind of Chizuk is the best Mussar. Rabbi Chaim Palagi quotes this piece and praised it.
If it won’t be noticed by the other side, there shouldn’t be an issue.
Sancheriv didn’t go south of Egypt.
There’s no commandment to heed a curse of Noach. His curse came true, that they were kidnapped and sold. It was a disgusting thing to do, and indefensible, but perhaps that’s from Noach’s curse.
Or perhaps not. Only Canaan was cursed, and there’s no reason to think that includes a third of humanity.
True scientific racism reached its peak in the Nazi era. People were always xenophobic but not as a racial doctrine.
Even if you happen to subscribe to a particular race-based idea, we’ve seen that it’s just not worth it.
You can’t enforce people to love others. Laws are designed for practical race-based discrimination, but past that you would depend on societal norms. You want people to ignore the small differences and begin to relate to others as humans. To this end, what can be done is to begin from education, which is anyhow government controlled, and the media can play a big role as well.
I believe that the racial divide, as much as it exists, got amplified under Obama, since he would relentlessly hammer these ideas. What you are doing is to cement the differences.
Media broadcasters aren’t really there to play any role. Whatever they feel gets people excited they’ll talk about. Therefore, I doubt they would be the first to take the necessary steps to reverse the crystallization of the racial boundaries.
And yes, I think the same when they yell about every anti-Semitic incident. All you so is alienate people. It causes people to ‘other’ you much much more. If there’s violence it must be dealt with, but to keep yelling about antisemitism only helps it become “a thing”.
I don’t know why I’m bothering to type all this up when the thread will likely just disappear and all is for naught.
UJM, that’s the kind of taana you only use against someone you already don’t like.
Is that something you must believe?
Ujm, Pattur. Aval Assur?
No reason to think they won’t be spending a lot of their day learning, as well.
Harping on racism is the biggest cause of the racism divide.
“A better and more powerful”
When it comes to Divrei Torah and jokes, people have a strong urge to upend. “Oh, I heard it better…”. “I have a better Pshat”, or twist your nose as the person gives you a Terutz.
A person collected his thoughts, organized his point, planned his delivery, and finally shared what was in his mind for much more than the time it took you to listen. He was convinced enough of its value and enjoyed it enough until he allowed it to burst forth. More importantly, if it is his own thought, he takes pride in it and identifies with it.
To knock it down faster than it took to recite it, is to show that what he thought about for a week doesn’t stand up to your split-second sense of truth.
How often I’ve seen the initial reaction being that disapproving twitch, only to be followed by ‘hmm, could be’, and eventually an agreement.
Think about this. This is basic Midos Tovos.
You can see in that Teshuva of the Chasam Sofer that it wasn’t from the Bal Shem Tov, but rather those who wanted to Daven with Kavanos Ha’ari.
Reb Eliezer, I must say that that’s a very uninformed comment. For most generations, Yidden wore a Gartel when they Davvened. Apparently, Rochel mentioned how Yitzchok put one on. See Rashi Bereishis 30:3.
It was only on the advent of modern clothing when some communities took the view that it is not necessary anymore.
Sam2
WIYMinhagin will converge, once we have a single, unifying Tzaddik as a king. Very likely that we’d end up dressing alike, or at least fewer varieties.
All jobs will be outsourced, which is a fruition of איש תחת גפנו, and is a concept that has already begun to the shape. A reimagined, safe internet will include a way for a יולדת to pay for her Korbanos.
“We’ll have a Sanhedrin enforcing full Torah Law compliance.”
Also enforcing wives’ obedience.
What a post is or a file?
That’s dumb. The most famous opposition to switching to Nusach Sfard was the Chasam Sofer. However, if you take the pains to read it, you’ll see that it is not actually Halachic. It is based on Tzinoros.
AviraDeArah, you are equating two unequal things. To take your ideas very seriously, to the extent that you’ll want to convince everyone else of its worth is not at all the same as saying that you’re better than everyone.
If you say that the בעל שם טוב was Zoche to a special illuminating path, and that your Rebbes have perfected it, and that now you’d want to spread that idea to all עובדי השם, is that really the same as being stuck up and proud?
You can use that to make yourself proud, if you are so inclined, but you can also go about it without doing so.
As I said earlier, the issue is mostly about semantics. The underlying ideas are not that unique. Even the Moshiach idea is not completely unique. When you revere a Tzaddik, and see him as someone who, if given the chance, would set everything right, then you <u>think to yourself</u> that he would be a perfect candidate for Moshiach. This has its basis in the Gemara (נחמן שמו, ינון שמו). Even Tosafos used משי”ח as a acronym for one בעל תוספות, and it obviously wasn’t a mistake.
Now, Lubavitch took this and ran with it, which raised the collective eyebrow. Where, in other places, individuals would entertain a certain thought, in Lubavitch it was broadcasted and expounded upon. This is likely due to their tendency to explain and spell out many other things.
Bottom line, it’s the terminology, enthusiasm, emphasis and style which irks people. If you can see past that, you can find some common ground.
Do you want me to post a base64 encoded .STY file?
This is a common enough symptom, and I believe it is expected to go away. Everybody is different. What you can do is to have a healthy diet and be well rested.
It does not share ownership but it is just as much part of Ger.
Frankly, the best coverage they could have given was no coverage.
So here’s the deal. In Shabbos 63 the Gemara criticizes those who have scary dogs on their property since it scares off those who would want to come collect.
This, however, is not to say that you can’t own anything dangerous. Just make sure it does not scare away visitors.
However, in Chulin 7b we find Rebbe Pinchas ben Yair complaining about a dangerous animal that Rabbeinu Hakadosh owned. Although Rebbe agreed to get rid of it, it is not clear if he agreed Al Pi Din or if that was just to satisfy Rebbe Pinchas ben Yair.
The Ben Ish Chai writes that obviously Rebbe wouldn’t keep dangerous animals. It must have been a gift from the king, and her had to keep it to honor the king.
There is a Chiyuv of לא תשים דמים בביתך.
So, draw your own conclusions.
“that minimal effort is not worth a cent to most people.”
I think even a nickel isn’t worth it. If your hat flew off and landed next to you, would you pay a dime for someone to pick it up for you? Probably most would.
If you only read the first sentence of a post, don’t comment on it especially not rudely. Quit the rash, argumentative, hyperbolic baloney.
So the setup is that you have the professional, soft spoken snipers talking aim with a cigarette hanging out and the target, obviously frightened, scratches and bites. But, who is hunting and who is the hunted?
Do realize that no matter how polite people are trying to sound, theft are, after all, attacking a community along with their Rebbe, who they hold most dear and holy. This is not simply a disagreement. They are being accused of going against the Torah, of heresy, and of not being Jewish. Saying it with a smile doesn’t help.
We learn the concept of a Shidduch being Bashert from Yitzchok and Rivka. Oddly, you can hardly find a case of more effort being put into a Shidduch than that case.
Creating Achdus is tricky, and might require some good tricks, too. You can’t enter an argument and yell Achdus. What are you even picturing as the desired outcome?
Aharin Hakohen used a trick on small scale arguments. Duh the big one he fell on his face. Disagreements are explosive. פוטר מים ראשית מדון. While it is possible to disagree without hate, it is very dangerous and extremely prone to break open.
People often imagine that they’ll have the last word when they are “Mocheh” sharply. That their shocking, inflammatory words will bring the other side in line and all will end well. Hardly does it come into consideration that the other side will simply receive the message as hate and will respond in kind. Guess what happens next.
Calling yourself a נרדף as a winning technique doesn’t mean you are more peaceful. If you truly want peace, it takes great diligence, a lot of pic picture thinking, compete self control and then, if you’re lucky it can subside after some time.
Syag, I’m a bit baffled on your portrayal of the recent Chabad bashing as defensive and those trying to defend Chabad as offensive.
Way to go. Want to use the greatest Chilul Hashem of the last few centuries at your inspiration!
If you’re going to equate Chabad to another religion then you aren’t having a serious discussion.
A new approach to a new scenario is not a shift in Hashkafa. What zionist groups wanted and did in Europe before the war is entirely different from the new reality.
Unless you are Satmar and insist that Shalosh Shvuos are tantamount to Avoda Zara and worse than Chilul Shabbos, the whole issue with the movement was the havoc they caused and his they pulled thousands away from their their tradition.
Now, there is a state of Israel, and a country full of, and run by, Jewish people. This is not an organization. In fact, it is silly to call them Zionists. This is a title remembered mainly by the anti-Israel crew.
A Rebbe who is ממלא מקום is not merely a Rosh Yeshiva’s son who can repeat what his father said. He evaluates the scene, understands the true and inner motives of the previous rebbes, and decides accordingly.
There are strange things going on. Yes, it’s strange to me. However, this is an entire Kehilla. You aren’t getting then to nice away from where they are. It seems more about wrong semantics than anything else, anyhow. The ideas aren’t foreign to Chasidim, but others never publicly insist on such things and surely not with such terminology. But if you get where they are coming from, you can take their words for their original meaning.
“Halevi, when i say “bothered by” I’m using the yeshivishe expression. As in, “what’s bothering rashi?”.”
I understood. I don’t have that much time to spell out every branch. Besides, usually I’d be doing this from a phone which makes it take even longer. But I used “bothered” back the same way, as in, I don’t have a “Shverekeit”.
I think you misunderstood my reference. I am writing that Gemara as an additional reference to the fact that free will is real. As you see, I did not come to refute the idea.
My points are: it is not openly mentioned in Kesuvim, it has a good basis in Chazal but its full meaning is still not openly discussed, but it is based on logic and that logic applies to everyone.
C’mon. What did you expect? You really thought that they would discuss it? It is, for them, up close and personal, and there can also be repercussions. Give them a break just this once.
Did you really expect Chris Cuomo to cover his brother’s story nonchalantly? I didn’t. For you this might be fun and exciting, for others it hurts.
“in my line of work I have to deal with all forms of disrespect and bad attitudes.”
Cop or teacher?
Avira, I’m not bothered by anything. I am pointing out that being that the whole basis of free will is derived from S’char V’Onesh, and that therefore is applies to anyone who is subject to S’char v’Onesh. If you expect Nazis to be burning in Gehenom you have to assume that they had a choice.
And so, I began by asking and you answered accordingly. My main objective was to build upon your answer.
And yes, Chazal do say הכל מן השמים חוץ מיראת שמים, and that would seem to imply that our will is completely free. It also says in Bava Basra (16a) that Iyov wanted to claim that our will is predetermined. However, Chazal aren’t really taking on directly the philosophical concept of free, undetermined will. It is the Rambam who solidified that.
As for הכל צפוי, even though the Rambam does utilize it that way, it isn’t the straightforward meaning. Others don’t take it that way.
Midwesterner, that’s a fantastic way to put it.
The Kesubah is an agreement, not a Halachah Sefer. It is comical how people point to it as a complaint against learning in Kollel.
But even more important, the agreement is that the husband will give her what she needs. If she brings in money, which brings to him according to the Kesubah agreement and she gets what she needs, that is in full accordance with the Kesubah.