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My two cents;
The shach argues regularly on Rishonim, I can think of about ten places offhand. However, he is very reluctant to argue against the Bahag and the others of thart time, because they were Geonim, and they did not write their own thoughts, rather they were actually quoting Ravina and Rav Ashi (as the Shach puts it; “kol divreihem divrei kabalka”). So there is a difference between the rishonim and the Geonim.
The one who said the Gra was like the Rashba was Rav Chaim Velozoner in the Hakdamak to Sifra Dtzniusa, not the Gra himself.
According to the Rambam in the Hakdamah to the Yad, you can argue on anyone until the Gemarah (possibly this includes the Geonim, I don’t know), but as all of us know, you would need to be either very sure or very foolish to do so.
P.s.; the Chazon Ish with regard to sukkah is not arguing on anyone; he is rather quoting a minhag in Lita to be machmir for the shita of the ran and ramban AND RITVA that the maimod needs to be of something kosher for schach. So that was a misquote. However the Chazon Ish does argue on Rishnim, I can remeber one chazon ish in kilayim who argues head-on with a Ritva
My humble opinion is that what you call science is not so. In many things Chazal did not know the truth, yet the Torah was intended to be codified and fashioned into a practical Torah, halkacha lemeisa, which is impossible unless one takes a stand about the scientific truth of what is happening. Hence we have treifos that live just fine, and others, that die, yet are not considered treifos. This ought not to be considered an error; it is the effect of Hashem telling fallible humans to codify the Torah. Such is Hashem’s will. (Chazon Ish. He elaborates that there was even a certain period to do this codifying; the two thousand years of Torah, he calls them)
So I would say that there is no science in the gemara; it is instead “halachik science”, an auxiliary to Torah.
The Rambam on health, however, is not Torah.
what, when who? You did not give us any details.
Advice? Read the classics; scientific advertising (free on the internet) as well as the boron letters, and the gary halbert letter. Also David Olgivy, both his books and so on.
I take back that slur about cluelessness. It was unwarranted. I will judge Mr. Wolf lkaf zchus that he lives far from Bet Shemesh and is unaware of the realities in the area, perhaps even in Eretz Yisroel in general.
Let us take this s a rule of thumb; When you see other Jews – especially a group – accused of some aberrant behavior, ask yourself “would I believe this about people in my shul? No. So I won’t believe this about them either. There must be more to the story”
I’ll give an example; AN avreich yelled at a female soldier who was sitting among them men as a planned protest. Ok.
He was arrested. So far this is what everyone has heard.
What people may not have heard is that the police wanted to release him, and not arrest him, because he did no crime – yelling at someone is not something you are arrested for. However that soldier is a bigshot in the army and is trying to force the issue. That’s how she got him arrested.
I don’t know how it will end, but please do use your brains and good judgement; there is more than meets the eye…
The real problem may be the secular community in Bet Shemesh who are forever egging on the Charedim.
Why do I bother? Lets let these clueless posters bash on…
I have two answers;
One is the Ri M’Luniel in Shabbos who says that we have eight days in order to show that it is more important than any other Yomtov, so we have it as long as the longest Yomtov – Sukkos + Shmini Atzeres, which is eight days. Look inside to see why Chanuka is more important than any other YomTov!
My own answer is that if we want to commemorate the highest person in the world who is – lets say – ten feet tall. Would we make a four foot statue for him because everyone else is six feet and only four feet of his height is remarkable?? So too, the oil burnt eight days instead of one. So we commemorate the eight-day miracle with eight days, no?