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Greek and Aramaic are not related and we know what they look like. The Medrash is peppered with Greek and Latin but not so much the Talmudim.
The Mishna is Lashon Hakodesh because it is Torah. I have seen, though, that in Eretz Yisroel they spoke Lashon Hakodesh and purposely used Aramaic for these things. However, the examples in Eiruvin suggest that they spoke Aramaic. Perhaps it depends on the period.
Maarava is mentioned plenty of times, but not as having a ready made Talmud. You are probably referring to Rebbe Zeira. That is pretty early on and the Gemara does quote things from him from after he went to Eretz Yisroel. In fact, it seems like that’s where he met Rebbe Yirmiya.
Rebbe Yochanan and Reish Lakish, Chizkiya, Reb Eliezer, Rebbe Hoshia are part of Bavli.
The Gemara in Eiruvin discusses the Aramaic of Yehuda and the Galil.
Like Sam said, the difficulty is more in the manner of talking than the words used. Also, according to some explanations of certain Sugyos, the yerushalmi can bring a Raaya from a Braysa, and if not for the whole Shakla Vetarya in the Bavli we would never know what was meant.
The truth is I have no idea who worked on the Yerushalmi. It is never referred to as a finished or atonomous Talmud, in the Bavli.
OK. I believe twelve seconds passed.
The Mishna Brura does say explicitly not to jump out of bed and to rather wait a bit. I am sometimes extremely Machmir on this.
According to the Ramban on Hinei Yaskil Avdi, he might be a Jewish politician.
Sam, are you talking about Safek Nega? The interesting thing is that the Gemara says that they went to Rabbah to be Machria, and he was Machria like Hakadosh Baruch hu. And still, the Rambam Paskens like the Mesivta D’rakia.
Machon Yerushalmi
Olam Haba is later on. We don’t know what is going on right now with the fellow. But, even if he is somewhere low down, saying a Kaddish for his merit can alleviate his situation somewhat. And as Sam pointed out, Chazal make sweeping statements because these are the rules, but there are always other things taken into consideration when it comes to practice. We must follow Halacha to the T because we don’t know and work with Taama d’Kra. In heaven there are sliding scales.
We find this even by the Sota, where the whole purpose is to be a clear proof, and yet we find that certain Zechusim can protect the woman even when she is guilty.
It’s not an on/off switch. It can make things better.
(Wolf, I really hope you don’t mind this. Is your fascination with suicide due to a situation you know of or is there some Freudian element here?)
Yussel, the Gemara in Kedushin wondered if women are Mechuyav in Mezuza. Then, the Gemara says that it can’t be that they aren’t Mechuyav, since they also need a Shmira. This is besides the Gemara about Rebbi and Antoninus, and Unklos and the soldiers.
The Rambam had an issue with those who used to put strange characters into the Mezuza. This bothered the Rambam, and he said they are turning the Mezuza into some king of charm, which it isn’t. However, the practice seems to have been condoned by Rashi and the Yereim.
Sam, we spoke about such references already. They are all about the same thing. Do you realize that Rashi is far from unique? Everyone has the same Pirush. And somehow, nobody (even your hero, R’ Moshe Taku) believes that Hashem is made out of something. What did Rashi think of a Neshama, is it more Ruchnius than it’s creator?
For some reason, you called my very common explanation, ‘explaining it away’, while actually, the other explanations are ‘explaining away’ the Pasuk and the Gemaros.
You don’t have to go back to Rashi to find this. We all, today, learn this exact explanation, all while knowing that there is no Guf ?”?. I showed you that Rashi, which says that there is no actual right and left of Hashem. Is that a mistake of Rashi? He forgot his ‘Shita’ for the moment?
Yechezkel Hanavi saw something. I can’t describe it (since he gave three qualifiers before describing it), but Chazal do say that the Neviim had the possibility of making out a form in reference to what is understood.
The Rambam says that a Navi goes higher and higher and understands and connects with lofty Tzuros. Now, we know that Hashem is one, no divisions. And yet, here we have a description of different Middos, Tzuros, Hashpaos, Oros, etc., that are organized. Although the Rambam famously shut out anything that would sound like Hagshama — forcing him to explain away Tzalmeinu — Chazal and the other Rishonim didn’t fight that fight and didn’t have that problem.
It is explained in many Sefarim, including the Rambam, that the world was created in the form of man. That everything follows the pattern of this Tzura. Although this is usually explained in the general sense (one head on top, heart etc.), it can go a lot further than it can be explained, down to a specific face resembling the creation more than another. This itself would suffice as a Pshat, but the Mekubalim (any Sefer, first to last, introduction to most advanced) say that the Middos of Hakadosh Baruch Hu that He set up to relate to us is also in the same pattern.
There are times, especially when it comes to Yesodos in Emuna, when instead of drawing drastic conclusions, we are supposed to look for answers.
The first person who didn’t pronounce the ‘l’ in ‘could’ was probably also wrong.
Is that the only two issues the Binah covers? I thought they reported on Asperger’s and —
That’s what it is! It’s jealousy. You should see a jealousist.
That’s the real reason.
TheReader, and if he refuses to show up then Beis Din goes to sleep?
Oh really? Did you try it?
Sam2, you make too much sense. Being too logical is a no-no. People will accuse you of being a kofer.
Is this a famous mantra? I see it being repeated here at regular intervals.
Yussel, are women Mechuyav in Mezuza?
He is born with a challenge and it is his job to overcome it and learn how to deal with it, channel it, hamper it, cry about it, do Teshuva for it and look for options. Hashem knows the heart and has patients. We have to try to help. The person is a Rasha when, instead of dealing with it, he becomes proud of it and makes it his Shita.
Health, Refuah Shelaima. Hope you get back on your feet soon, in every sense of the word.
Finding references to the concept of quiet, Vayidom Aharon, Agra Dibei Tamya, Shtikusa Betrein, Halachos of not speaking first etc., doesn’t really address the issue we are discussing. This is a ritual of stopping what you are doing to pay respects in this manner. I don’t recall this concept anywhere in Yiddishkeit, and following outside rituals bumps with Chukos Hagoyim.
I looked around, and most people who consider everyone else Baalei Gaava have inside information of its definition.
Big enough.
Actually, the Bais Aharon is a grandson of Reb Aron Hagadol.
A statement you need? You mean, like, you thrive on political empty, canned, heart-go-outs?
I don’t think he lived in a cave. Nor do I think all references to Kelev Shota match rabies all the way. Also, if it were around back then wouldn’t they all be infected by now? Even in our time it has spread.
They should have had a momment of silence. (Kidding, by the way.)
It bothered me too. But I think it was explained well by the above commenters. They didn’t stop learning by R’ Elyashiv either and you didn’t complain then.
What still does bother me is why there wasn’t much Tehillim going on. Not now not by R’ Elyashiv ZL.
So you are proving something about the Torah, from Tanach?
Rashi on Naaseh Adam says, ??? ?? ???? ????? ????? ??? ??? ??????? ????? ???? ???????? ????? — ‘Is there a right and left before Him? It means, these were pro and these were con.
What does that sound like? (Pretty good for a Rashi that discusses Tshuvaso Betzido.) Like I said, stay on the lookout.
Does global warming affect Gehenom?
Why wouldn’t it be called a Kpod?
There’s a difference between better and unfair. Do you know what it is?
<<Calling to…>>
Here’s my hand. Stick out your Peyos!
Embarrassing someone publically.
This is something mentioned in the Zohar Hakadosh, Ramban, Rabbeinu Bachye, Rikanti, Beis Yosef, Arizal, Ohr Hachayim Hakadosh, Chida, Shela Hakadosh, and practically any Mekubal.
And yet, the Gemara says that he asked about this and according to some, he got an answer which the Gemara records. This is besides the fact that whoever sid Gilgulim completely answers the question of Tzadik Vera Lo? It actually does not, although it does take care of a certain angle.
So I guess we can debunk Pesach Sheini as well.
Oh, it was horrible.
(Hey wait. This belongs in the other thread.)
Gam, Torah that Moshe Rabbeinu didn’t know is not Torah.
It is plain to see in the Zohar Hakadosh. Even non-Mekubalim accepted it, albeit begrudgingly, after the Zohar Hakadosh.
The Gemara is not unanimous about Moshe Rabbeinu not getting an answer. The Ramban says that this is not something that you can figure out on your own. It is only know Bikabala. Moreover, while Gilgul answers the question from one angle it doesn’t answer all the problems.
There is nothing scientific about reciting criptic passages while peeling a tree, or talking to an ant.
The Issur of Avoda Zara is worshiping, not harnessing. The Rambam describes Kishuf as being based on Avoda Zara ideology. However, Kishuf is not Yehareg ve’al Yavor. The term Avoda Zara is thrown about so easily, while it isn’t applied when it should be. How about belief in evolution being Chilul Shabbos?
We do not find Kishuf being applied to healing, and the Rashba felt it is Muttar. The Rambam held that although Kemeyos should really be Assur it is allowed for a sick person, in order to sooth him.
On the first question, at least he got better treatment than those Vayoled Banim Ubanos.
The Gemara in Sanhedrin 108 relates the Machlokes between Rebbe Yochanan and Reish Lakish. Rebbe Yochanan stressed the ‘Bidorosav’, that in another generation he wouldn’t stand out, while Reish Lakish said that if in his generation he stood this much above them, in a better generation he would have surely reached great heights.
Although both can be true, the question is what the emphasis of the Pasuk is.
Additionally, the Machlokes here is about who Noach was and how he got there. According to Rebbe Yochanan, Noach was a person who was able to withstand great temptations in the face of all evil. This was his greatness. In a better generation he would not shine. His essence would never have a chance to make its mark. He was placed in the right generation for him to fulfill his task. This is not necessarily a derogatory statement. It is rather a description of what he is about, and where his greatness lies.
Reish Lakish says that Noach got where he was by climbing the ladder rung by rung. He rose above his generation. Had he been among better people he would have been able to climb even higher.
If we take this a step further we see another Machlokes, in Brachos 34b. Rebbe Yochanan says that Tzadikim Gemurim are higher than Balei Teshuva and Rebbe Avahu says that Tzadikim can’t stand in the ranks of Balei Teshuva.
So, this is sort of Leshitaso. Rebbe Yochanan saw the concept of Tzadik Gamor as the highest level. This is how he described Noach, as unbending and pure. Rebbe Yochanan himself had this Middah (as we see on Daf 19 that he refers to himself as a descendant of Yosef). Reish Lakish was himself a Baal Teshuva, and he saw the greatness of being able to rise above yourself. He describes Noach as someone that rose above the situation.
Yosef too, had the greatness of withstanding great temptations of evil and of standing firm and unbending. At his father’s house his greatness was not recognized and he was looked down upon. However, in Mitzrayim his greatness shone. Klal Yisroel needed him to be there first to be an example of how to live amongst the Egyptians.
Oomis, I think it actually the other way around. Someone mentioned that certain Tzaddikim saw the Ushpizin, to which the Kotzker replied that he didn’t. He believes it, and that is even greater.
The Issur of someone who actually uses real Avoda Zara (rather than a belief system that includes one) is that they might drag the patient into their pit.
When possible, jump to Conclusions.
What’s Assur about an unholy source if they don’t tell you about it? In fact, a lot of the methods are just mind games. The story behind it is added in.
Although the Gemara doesn’t openly discuss Gilgulim, in retrospect it is obvious that that is what they meant when, in Bava Kama, they spoke of a person becoming an animal after his death. Also, the many Chazals about how this one is also that one and the like are best explained with Gilgul. In fact, this is one area where the rationalists and the Kabbalists are on the same page. The ibn Ezra seems to imply this when he says that Bilaam is not Lavan and that when Chazal say that he is, it is probably a Sod.
Gilgul was not openly discussed by the Ramban. He treated it like a Sod Gadol, and only hinted to it. However, one generation after the Ramban it is an open discussion, possibly because of the Zohar Hakadosh. Rabbeinu Bachya and the Rikanti speak of it openly.
Rabbeinu Saadya Gaon mocked the belief in it. The Rikanti relates that the Ri Sagi Nahor was able to tell previous Gilgulim. The fact that it was such a well guarded secret shows that it wasn’t meant to be understood as a person jumping around from body to body. The Arizal speaks of many types of Gilgulim. Without understanding it properly there will be open Stiros.
The Maharal in Torah Ohr, where Chazal speak of Memuchan being Haman, explains that he was in essence the same person. Reading that might shed light on the whole concept, and how it is meant to be understood.
The problem with asking them what it is about is that they don’t necessarily know. I know someone who used to use dowsing to find Kevarim. He used metal sticks and told everyone it has something to do with the magnetic field (of the bones?). However, people use wooden sticks as well. Some, who observed its effectiveness and also how it doesn’t work well when there are less clues, suggest that it is the person who is it subconciously.
Many alternative stuff might help as much as, and through, hypnosis.