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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.
This Pasuk is not in the Parsha of Korban Pesach. The Pesukim immediately preceding this one are taking about Matzah. The Parsha in general begins with Bechor.
The stages of Rosh Chodesh, during the day, and night are very understandable. Moshe Rabbeinu informed them about the Korban Pesach on Rosh Chodesh, and so it may follow that we should begin speaking to our children from then as well. And so ir says, ביום ההוא. The 14th day is when we are fully preoccupied with the Korban Pesach, and so perhaps we should talk about it then. That’s where זה comes in, to specify that only when this, the Matza is present.
Why sound the Rambam use such wording? יצאנו isn’t Aramaic.
What is the big deal with someone in the past having made a mistake in what came to be known and accepted as an Ikkar?
What if a certain Rishon thought that matter existed forever? Does that call into question the Ikkar of Ein Od Milvado? For us, this would be deviating from what we know to be true. But he honestly thought this way, and obviously thought that it doesn’t up against the basics, Achdus Hashem, Yecholess Hashem.
I’ve always head it quoted about bombings.
The proofs from his students aren’t really strong claims. Although the Tosafos Yom Tov lived in Prague and admired the Maharal, it doesn’t seem that he was actually particularly close to him. He does not quote him on anything outside of his published Sefarim. The only personal description we have is the Mishnayos groups, which was experienced by all of Prague.
As for R. Dovid Ganz, he was even less of a student. He finished his work, Tzemach Dovid, during the Maharal’s lifetime. His last mention of the Maharal is about him returning to Prague.
So Davenning became the Mashal and Melitza for ignored talk? You came here to spread Motzi Shem Ra on the Ribono Shel Olsm?
Very often, withholding the name is not enough. Friends and close associates can often recognize the person with enough details. And besides, the person himself gets uncomfortable hearing his private words being broadcast.
I understand the benefit of utilizing the perfect illustration to bring out your point, but you have to be smart about it. This might just be one of those things that enough awareness of a perspective not often explored can be beneficial to future speakers.
The motion of electrons don’t require fresh energy. It requires energy to set it in motion. This is the basis of any orbiting body: angular momentum.
Ubiquitin, I don’t think he really flip flopped on politics when he switched from Democrat to Republican. His view remained the same. He is not on the far-right of the Republican end. On social issues he remained the same. While his manner made him sound as if he was introducing some far out idea, his politics are centrist, and always has been.
I haven’t heard about these remarks mentioned by rightwriter. It does sound alarming. Besides, I don’t really think he’ll win again. His star has risen and gone down.
What has been overlooked is the fact that Reb Eliyahu Bal Shem actually lived in Prague at one point. The legend of the Golem is quite old and moved around, but originally not by Jews.
Perhaps, the news went out about Reb Eliyahu Bal Shem’s Golem in Prague, but spread to people who haven’t heard of him. They associated it with the more families mystical rabbi of Prague.
Barry, I think you mean Rav Kaduri ZTL.
We need to put up flashy Kupat Ha’ir style signs about the great Segulah of putting away your Sefer.
Hire undercover agents to make a big deal about having put away their Sefer.
Every Shul has this problem. Signs hardly help. Chinuch does.
I’m my Shul, the Gabbay sometimes announces a request that everyone take a few minutes to pack away the Sefarim. And we all do.
To the student of the Bavli it is evident that it is edited and streamlined. Whereas the Yerushalmi jumps to a question — leaving you to figure out how they got that assumption — the Bavli asks smaller questions and answers them — many times they are obvious answers — in order to lead up to a point. Someone did that.
Of course it’s a verbal dialogue. That’s what was written down.
I don’t know how you pulled this out from Rav Shrira Gaon, unless you have a third version. He speaks of the Mishna and Talmud being written before the final radication.
You see overplaying the differences of Nuschaos between Sfarf and Ashkenaz. I never came across any significant difference. They quote each other without issue. (Tosafos references Rabbeinu Chananel and The Ramban and on references Rashi and Tosafos without issue.)
It seems to me that you are not actually coming off your learning experience but rather from some academic take on this issue. I find them very unreliable, they stick in their preconceived notions and try to defend them. They overdo the Sfard-Ashkenaz difference way overboard. Anything I’ve read on these issues from academic sources were highly unimpressive.
The Seder Hadoros describes one generation after Rav Ashi as the writers.
Being that there were mistakes, and it was up to the Rabbonim to set it straight, it is obvious that different writers and rabbis will come to different conclusions.
There is no need, or excuse, for Yichud.
If meetings are kept professional there is no inappropriate relationship.In the real world men deal with women all the time. There are Halachos on how to do so.
Verbal recital was the Mishnayos. After Rav Ashi, it was written and edited. This is basics. The earliest generations of Rabanan Savurai had it written.
“The further back you go, the larger the discrepancies in the various manuscripts. ”
Up to a point. That’s the pedigree collapse phenomenon.
Obviously it began with one, then it was copied and sent to different communities who had no way to keep in touch to that degree to match word for word.
I think that “getting” as opposed to “legislating” is the key. Trying to legislate your solutions into place, is like yanking a tangled item instead of checking where it got stuck.
This is the issue I find with most Progressives. It is the mentality that you can fix your problems by legislating them away.
I do think electric cars, or the option thereof, is great. A government can go a long way in popularizing it, incentivizing its development, assisting in the necessary infrastructure, and even fund certain aspects of it.
Lots of great ideas come with their hurdles that bad to be ironed out. The car is made up of many inventions, not just the engine cycle.
Fast charging is likely on the verge of big breakthroughs which can drastically change everything. Perhaps, battery swapping can be an option.
Gas prices will only shoot up once it becomes a specialty, and won’t be profitable.
The Talmud was not burnt until the end of the Tosafis era, I the days of Rabbi Yechiel of Paris and the Maharam.
It’s true that hand copying is very prone to mistakes. But we had the scrutiny of the great sages, such as Rashi and the Tosafists, as well as the scholars of Spain and Provence. That is why some Masechtos have more mistakes than others.
Right. You can’t get away from the Pshat — that He breathed life into him.
As for what we call a Neshama, it is not physical. Not made from any type of physical-dimension bound substance. If you even apply the term substance to a Neshama, that would be a borrowed phrase to refer to something else, which is harder to describe.
The only way you can describe a “Neshama” being blown through the nose, it’s in the sense that it was assigned to the person, and the affect of its presence was noticed instantly in the nose. This is analogous to what it means when it says that Hashem came someplace.
Here’s some more blah:
The Bavli was not censored yet in the days of Tosafos. That only happened after it was printed. And then, nothing got corrupted. It was self censored. We took out the “offending” passages. There was the Chisronos Hashas pamphlet which remained around. And, we have Kisvei Yad.
The Yerushalmi, on the other hand, was most likely not even put into writing until much later, it was seldomly studied, and therefore hardly corrected.
The two does copies I posted above show that the Ksav Yad of this Yerushalmi was censored and touched up.
“I didn’t say Tosofos has no Yerushalmi, only that Yerushalmi (in a different mesechta) ”
That’s why I quoted to you how Tosafos quoted from that very Masechta.
Btw, I didn’t switch my tone in a vacuum.
“It is unfortunately a growing group.”
What’s the name of the group?
Reb Eliezer, the question is whether they disagree. But really, it can’t be a Machlokes. It’s not up to Shikul Hadaas.
“and saying how correct it is”
Huh?
So now in your frenzy to refute things, you’ll say that Rishonim are saying that a Yerushalmi is correct!? Is that better than saying it is Masiach Lefi Tumo?
Did you actually learn through that Ritva, or were you satisfied reading whatever article you pulled this from, knowing that there’s a Ritva out there?
The Ritva actually says how our Gemara can NOT be referring to that case, where there was a Lachash. (So much for saying how correct it is.)
Besides, to make believe that you have a Ritva as a source saying that these two names are of one person, is a lie. You are trying to trick people into thinking that you aren’t depending on one Yerushalmi (or a particular article or shiur). And to go and claim that Tosafos didn’t have the Yerushalmi — while one Daf before, he says, “ואמרינן בירושלמי דמכילתין” — and that Tosafos would have buckled had they only known what you are privy to, is that not arrogance?
Shouldn’t it strike everyone weird how our Gemara (and Yerushalmi elsewhere) has a certain way to call someone and they don’t mix? Sure, the story is similar, which is why there is an approach to work out how it can work. I’m sure you must know where Tosafos is coming from, the issue with Papus ben Yehuda. This has to be worked out.
There is another view, actually. The Ramban, in his introduction to the debate does imply that it is one. In fact, within the debate as well he says that they have the wrong date, meaning that their hero is the former disciple of Rebbe Yehoshua ben Prachia. The Shalsheles Hakabalah, too, takes this approach.
First off, the Ritva was merely quoting the Yerushalmi. (וכן אמרו בירושלמי ובא יעקב איש כפר סעיא לרפאתו משמו של יש״ו בן פנדירא)
Second, it is very odd that you consider the Yerushalmi more reliable than Bavli. It is a known fact that the opposite is true. There are more חילופי נוסחאות in Yerushalmi than Bavli. In fact, even in Bavli, the less a Masechta was learned, the more mistakes were able to creep in. This is why we have much more Hagaos in Kadshim. You must have seen the Meiri, where he describes how those Masechtos were not often learned. We find very often how Tosafos would quote a Yerushalmi which turns out to be different than what we have.
Don’t overdo the censoring. That was a self-censor and we know exactly what was taken out. And actually, in Eretz Yitzroel the Christians were way more extreme in the early days.
Thirdly, I believe you misunderstood my random internet forum comment. And first, let me inform you: to you I might be a random, anonymous person, but to me, you are a random guy who read an article somewhere and decided to get mad.
Anyhow, the story that the Yerushalmi is speaking of (which is not the same as that in Bavli) is about a grandson of Rebbi Yehoshua ben Levi. The Yerushalmi is not trying to teach us anything about the Christian hero. It is merely relating the “Shem” used by the witch doctor. He invoked Yeshu ben Pandira, because that was how they already referred to him.
And yes, I said, “The Yerushalmi is merely (mis)quoting the name that was used“. Perhaps you misunderstood that as well. The name ben Pandira is not a name by which a follower of the guy would refer to him. It is the biological father, and would have been used as an insult. Most likely, the Yerushalmi nicknamed him as such, paraphrasing the actual “Shem” used by the practitioner.
I see. Thanks.
Two things, though:
This is a long time after both of them. The Yerushalmi’s story is about a grandson of רבי יהושע בן לוי. At this point, the religion with all its legends kicked off. They are the ones who conflated the two. The Yerushalmi is merely (mis)quoting the name that was used.The other thing is that we aren’t given the name of בן סטדא. It may well have also been ישו, which helped in weaving the big story.
I’ve come across some odd and disturbing details, too. However, once you let yourself into conspiracy land, it is a bottomless pit. There is nothing stopping you from going completely wild.
I’d rather obediently wear a mask every other Tuesday night, than to start free-falling into the conspiracy hole.
Time Immemorial is a pro Zionist book, which is aims to refute the claims that Zionists stole the land from the Arabs. Its focus is on the last two centuries.
I really do not want to get into another pro/anti Zionism discussion here (start a new thread, if you’d like), but you’d confuses me.
@Reb Eliezer, it’s a conspiracy theory. Don’t worry, you won’t get the treatment now.
Positive conversations can only go so far. So, here’s for a מחלוקת לשם…
Reb Eliezer, that’s ridiculous. Bees don’t collect honey.
“pathogens and viruses were less and less frequent among people”
And again, you are missing the point. The Medrash is saying that they did not get sick, and you are trying to explain how they got sick.
“not sure if they died by sneezing though”
That’s from Pirkei d’Rebbe Eliezer.
But again, the point is that they died suddenly–with just a sneeze, not that people would randomly die as soon as they sneezed. In fact, that is the opposite of the main intention. The Gemara and Medrash are describing a world in which people remained healthy, and it is being taken to mean that people got sick easily.
“A sneeze might need an immune system as bacteria is being released and infect on the way out.”
So, while bacteria is inside, no problem. It comes out — instant death!
____
“As stated above the neshama was blown in through the nose, so it would be blown out through the nose.”
If you put a balloon on a dying man’s nose, the Neshama will go into the balloon? Will it become alive and smile?
This reminds me of the discussion Rebbe Yehoshua had with the elders of Athens.