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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.
Choice doesn’t mean free will. Related, but not the same; certainly not beferush.
Yeah, I figured someone would bring that up. Obviously, once you believe in the idea, you pack it with all related Pesukim. But the idea is based on שכר ועונש, and that’s exactly how the proponents thereof introduce it.
Why do you assume I didn’t understand the substance? Are you expecting a gif of my nodding, or should I post: “Aha. Mm Hmm. Very nice vort”?
Now, surely language can eventually adapt to include what became widespread. But that is hardly an argument to speak incorrectly now, whilst hoping it will one day be part of normal language. Speaking unclearly has no benefits. It doesn’t help your own thinking, either, as we find in Eiruvin 53.
Again you are referring to the usage of a word. But that is on no way similar to the basic sentence structure. Let me rephrase that.
Referring you are again to the usage of a word…
Oh. I see. I guess they didn’t keep “This Side Up” when they transferred the site.
Sorry that I can’t pull up exact sources right now. It is mentioned as an option for a woman to want to differ from the arrangement of the Kesubah, I believe. Reb Yochanan visited a woman doctor. Abaye’s mother was a doctor, and is quoted several times such as on Shabbos פרק רבי אליעזר דמילה.
Ober Chochom, I didn’t mean to get you excited. You stated your belief buy still didn’t say how you know.
Reb Eliezer, you stated the proof — the one and only proof — of there is punishment there must be choice, or else it would not be deserved. Don’t non-Jews get punished as well?
How do you know that we have free will?
Who explains the Maharal?
I think that most instances of a doctor being mentioned in the Gemara, it was a woman. Even if not most, it was pretty prevalent.
Although the main way of making money — travel, trade, and labor — was not commonly available to women, hence the necessity for the Kesubah arrangement, there were some jobs that allowed then to earn more. This included being a doctor. Today there are plenty more opportunities, which can even satisfy Tznius.
It should never be about hampering or hindering. Tznius is a value, not a lock.
You can do both. Like Popa bar Abba, I finished along with the thousands others in 2020, and decided to add Tosafos, so I just climbed out of Eiruvin. I doubt I’ll catch up this way but being up to date is not worth giving up Tosafos.
Ever got your answer yet?
He’s Tom and Dick’s friend. The equivalent to חיליק וביליק.
Who is a Zionist?
But anyhow, yeah, it’s not nice.