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The idea that since someone deserves punishment anything is justifies, it’s barbaric.
I think that one significant change happened in recent history which had a big impact. That is the atomic bomb. It is the first time that humans were awe struck at their own power of destruction. Up until then, they viewed the world as big enough to handle killing your enemies and gaining their territories. But now we suddenly felt responsible for human preservation.
The Romans would have the same reaction had they been facing the potential extinction of the human race.
Another thing is that only a society that feels safe can afford to entertain ideas of civil treatment of POWs. Even then, at the hint of a threat the whike facade is up in smoke.
@lakewhut, karkafta means a head. You mean, קרקפתא דלא מנח תפילין
Also, I believe that the Lakewood Yeshuva actually does outreach, in the sense of setting up Torah centers around America.
As for your main sentiment, I agree. Someone who felt one-upped by the Tefillin campaign came up with a Lomdus to justify not doing it, rather than just saying it’s not for me. This is completely contrary to our general Hashkafa on every other Mitzva and their effect.
Please relax about Sedom. Avraham Avinu did not interfere. He prayed. And once he was told that there are no righteous people there, he stopped praying.
It was not up to him to judge or punish. He did his part, to seek kindness. Hashem did punish them, and we learn from that as well. In fact, Avraham went to watch the punishment, being such an important lesson.
… putting on what they believe to be random leather boxes from someone who looks Amish
This utterly bazaar description of a Mitzva would never come from your mouth had it not been for trying to bash Chabad. גדולה מחלוקת שמגיעה עד כסא הכבוד .
Is this a cliche recital thread?
Whether or not our internal campaigns are on street sigbs, they see the election results.
Second, our own news outlers won’t hild back for a minute.
Anyhow, I find it very disturbing that there exists such a notion that we should vote by intimidation rather than by interests. So, instead of campaigning by us or promising the most important thing we ask for, she’ll instead threaten that if we don’t then she’ll “really” turn against us?
It’s an important point, and I think we all know how to apply it.
By the way, voting is indeed a Torah value for most positions, just usually not for a king.
Another important point that must be made is that voting for a candidate is not a reward or sign of admiration. It is a choice of whom you chose to fill a certain office, because of how you expect your candidate to fill that role.
@tunaisafish, do you have an opinion or not?
Most funny jokes have a corny idea at their core. It’s about the delivery. Try to analyze a joke that you like and cope the train of thought as well as how it was put down.
In order for a joke to be enjoyable it has to be novel, surprising and ironic.
Novel: You can’t reuse a point made in an earlier joke.
Surprising: Save the punchline for the end, and if possible save it until the last word. Don’t double down on it by saying it again another way. Let them just laugh without your comment of “that’s what he said”, or some other unimportant space-filler. And if they didn’t laugh, carrying on won’t help.
Ironic: The soul of funnyness. A pun is ironic. A connection, another meaning of a word, or an odd application of a concept is irony. A pun in and of itself is not all that entertaining but can be used as a punchline of a well designed joke. For example, you can distract the listener from the other meaning, and build a story that implies the regular usage and suddenly turn it around at the end.Isn’t that funny?
In Yeshiva you are not taught all the Torah you’ll need to kniw. You are taught the skills to be able to learn on your own. No one is stopping you from going through Nach when you have the time.
You cannot contradict the Pasuk. It says צדיק תמים. What Rebbi Yochanan is saying is that Noach wouldn’t have stood out in Avraham Avinu’s time. Noach didn’t do anything wrong but Avraham Avinu brought the Shechina to the world.
Zeldin, obviously. Voting is about choosing whom you want as governor, and that’s my choice.
What should be fixed is the input box on mobile. It doesn’t fit in the container and you can’t see your whole message when you type.
Sam, that seems to be a misreading of the Pasuk. Those 120 mentioned in the end of Bereishis are referring to the time from the warning until the flood. That’s how the Targum and Rashi explain it. And you see that it didn’t go down to 120 until Moshe Rabbeinu (who interestingly is hinted to in that Pasuk).
Until the flood the upper limit was a thousand years, after the flood it was halved, and after the Haflaga it was halved again and continued to go down — at least for Avraham Avinu’s family.
Why the Bromberg? I’d go with the Munich edition.
Major events of the recent centuries can’t be denied. Details can be fudged even for current events. The further you go back, obviously it get more and more blurry.
I don’t think there is any particularly bad message conveyed in those books. It’s based on a pretty mild liberal, world-saving attitude with some comical characters. It surely does not portray alcohol in a positive light, but rather as a tolerated nuisance.
Most comics are cheap versions of reading, and aren’t great for advancing language arts. Jewish comics usually carry some story of message, at least. Tintin comics hardly has any.
And so, I don’t “ban” this at home. My kids borrow it at times, and they know that it is cheap and just fun. Like jellybeans, once in a while it is fine to have some, but don’t eat them for supper.
DWKL1, much more Chessed has been done that Sheluach Haken. And so, if you are correct, Moshiach should have long been here.
I think the term ביטול תורה is overused by Magidei Shiur for their own benefit (even by those who actually do live by that standard), and is therefore disregarded by students even when it really does apply.
Of course we have Rachmanus on a murderer. That’s why ברור לו מיתה יפה.
Koach Tehetera Adif proves that you have to be very wary of bring Mattir something, and only if you are 100% sure of it can you do so. And so, it proves the opposite of how the קלים use it.
n0mesora, are you trying to trick people here? The Gemara is describing the shock of Rav Mesharshia at the leniency of Ravina. In his shock he exclaimed, “You allowed this? Hopefully you’ll allow Chelev, too!”
If you seriously think you can take this ‘either way’, I’ll have to re-read anything you quoted here previously.
I consider any message calling others trolls, annoying. As if everyone is here on serious business until a guy shows up and drives us crazy with his hypothetical questions.
Did we get the knee-jerk reaction to hearing the word Segula, yet? Y’know that the Satmar Rebbe said …
“one time it is ok to say to be mekaim the mitzva of teshuva”
Whaaat?
So what’s wrong with wanting to be Mekayem the Mitzva five times? And what if he wants to be Mekayim Tosfis Chomesh, or Veheshiv Es Hagezeila?
The Mitzvas Hayom of Shavuos isn’t learning, and so there’s nothing to gain by refraining from it.
Conversely, learning Torah is Mitzvas Hayom of every day, and so perhaps we should never learn, because we must always learn.
They do not have a policy to filter the texts or even translations. But it is set up to be a resource of Torah, and it is the best by far.
As for the Torah view on slavery, back then and now, ancient version, Roman version or American, that is an entire different discussion which might or might not be a good idea to have.
If yes, let it at least be its own thread.
As to the original question, Teshuva is as simple as regretting the action, and committing to never do it again. Then there are levels are Teshuva after this, where HKBH will testify that you won’t do it again.
There is a concept of self torment, which is really for the sake of taking it seriously, as per the Shita Mikubetzes in Bechoros 31.
What exactly did you want him to clarify? He made a correct observation, that the Kipa punishment was not used wherever they were short of getting the authentic Din.
You have a valid question of crimes going unpunished, but that doesn’t negate his observation.
That was already credit with by yourself, that as for תיקון המדינה, there are many options.
You noticed disregard of Torah?
I too Haley to think that the worst time for a balanced discussion is when emotions are high. It’s obvious that the situation can only benefit one side of the argument right now. If all sides would be honest, they’ll agree to put this up for discussion at some later point.
But nobody is honest. Logic is always twisted round and round to fit the current theme.
All that said, it should be possible to discuss just this point without getting sucked into the black hole of strong accusations and name calling.
If you are having a discussion, especially if you’re trying to persuade someone, before attributing trumped up motivations, you might want to try and hear-out their point of view. Then, you can walk them to your side by addressing their points and proving yours. You know you got somewhere when you can both agree that each one has valid points and you just weigh things differently.
Reb Eliezer, what Brocho do you make on דיני דמלכותא דיני?
Of course we shouldn’t argue, you should simply agree with me!
Don’t you get that some people disagree with you, even in topics that you have strong opinions on. They even have opinions that you can’t wrap your head around. Sometimes, you can have a conversation around that very opinion while avoiding getting right back into that futile discussion once again.
Try.
And so the conversation of why these conversations turn political turned political even faster.
UJM, did they confiscate them? They just rendered it illegal.
If it’s needed then the cost should not be what stops it from happening. It can play a role in decision making if you aren’t fully convinced that’s it’s necessary.
It must be fun, telling everyone they “have it all wrong.” Especially, when you are suggesting nothing at all, if merely to replace practical activities with abstract ideals, only to add that really you’re all for it.
It doesn’t take greatness not to be Machshiv something. It’s easy.
Before getting to the content, I must say this: referring to a practice, or manner of speech, as Avoda Zara is immature and rash. Even witchcraft, which is surely based on Avoda Zara ideas, is not a transgression of Avoda Zara.
I get it. You hate Chabad. Much of the Yeshivish, AZ-trigger-happy crowd does as well, for various reasons.
Now, you cannot convince me that you get the context when you are literally calling it what it isn’t. I am not a Chabbad Chossid, which should be obvious by now, but I do get the background and general paradigm from which these talks emerged.
What do you think they mean when they talk about the Rebbe “running the world”? They mean exactly what you’ll find in 8hazal, מי מושל בי. They mean no more, no less, then that Hashem fulfills his requests. There’s nothing new about that. You don’t like the way it’s expressed? I don’t either. So what.
Regarding finding favor, don’t most people describe their ancestors being proud? Is the song about Mamma Rochel also Avoda Zara? (I happen to find it weird, actually.)
At I said, anyone acquainted with Chasidishe literature, or its precursors, will know in what light these statements are said.
Coffee, worst possible moral ever possible.
It is very obvious to anyone well versed in general Chasidishe Sefarim among others, what point is being made by these highly publicized Chabbad Rabbonim.
Yes, it makes me cringe as well, being aware of how certain terms are much better off being kept with the original context. Anyone who follows the ideas of איהו שקיא דאילנא or מָה הַקָּדוֹשׁ בָּרוּךְ הוּא מָלֵא כָּל הָעוֹלָם — אַף נְשָׁמָה מְלֵאָה אֶת כָּל הַגּוּף. מָה הַקָּדוֹשׁ בָּרוּךְ הוּא זָן אֶת כָּל הָעוֹלָם כֻּלּוֹ — אַף נְשָׁמָה זָנָה אֶת כָּל הַגּוּף wouldn’t have a hard time understanding talk of חלק אלוק ממעל, and ממש.
Referring to someone or something as godly is hardly new to Yiddishkeit. That is exactly what the speaker in the video was referring to when he expressed his dismay in trivializing the Rebbe’s successes by attributing it to a personality or charisma, rather than to heavenly aid and divine inspiration.
Whether or not you believe in contemporary tzadikim having Ruach Hakodesh, I’m sure you’re aware than many great, holy, smart and pious people did and do believe so.
Avira, the speaker was making a point worth thinking into. Perhaps it was too broadly stated, or quoted. Like every statement, if you don’t preface it with 10 introductions about exceptions and what you don’t mean, you’ll have people pointing out how wrong you are because of the areas in which your point doesn’t apply.
Get real. Listen to the actual point, and apply as fit. Especially, when the point is not the topic being discussed.
When you have to fall back on misquotes, and misrepresentations to bash a community, you know you are not in good company.