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Boro Park Mentch,
I don’t know how serious you are but just understand that Popa bar Abba’s word are to be taken like a Rimon. Take the points and through out the peel, which is just there to make it look nice and appetizing. (Or as a Yad and Shomer.)
Popa, this would probably be similar to Hanotte Kerem Etzel S’dei Lavan, where he is Mechuyav to pay for the damage once it is his Achrayos to keep back due to his Avodas Hakerem. Here too, once the city decided who has the right, it is now you who are blocking him.
I’m objecting to the fact that they are building driveways and monopolizing public spaces, and especially since many are illegal, or even if legal, are not approved by taking into account the public’s needs. And in that context especially to the attitude that if someone blocks them for 2 seconds that they fly off the handle.
This is a good point. It’s not really a Taana on the owners who paid to have it done legally. It’s a complaint on city policy. I think it is actually unfair not to be able to park anywhere on a block because they filled it up with active or inactive driveways.
There are even those without cars who nevertheless obsess about their driveway not being blocked for a minute.
Zdad, what are the parents supposed to do, park a mile away? It is a problem, but it should be dealt with seriously, not by simply fining your way through your troubles.
If you report someone for this, is it Lashon Hara for me to announce that fact?
This way the web crawlers won’t find this potentially dangerous conversation.
Bacause it’s not immoral, it’s a calculated risk.
Popa, how does it work, everything get capitalized bsIds the i?
If you turn it into a fight, they’ll fight back. It is important to treat them honorably enough and speak to them, not in a denigrating manner. Engage them in a conversation, if possible.
It’s definitely annoying to read through that garble. I often do skip it.
I think we can make a Pshara. The txt’ers shouldn’t be hounded, but they should make an effort to spell out words and capitalize them correctly. It would have the added benefit of making them sound intelligent.
(For the record, I don’t mind if someone has literary comments on my posts.)
You said this is not for discussion.
Popa, you broke your own rule!
Settled.
Next Question:
If I have a time machine and go a different time, then I come back to a minute before I left, putting me in an endless loop, and someone asks me how many times this happened already, will I be able to answer? If yes, then you didn’t really travel time, since you have time in the form of how many times you looped.
What if he goes back and kills that uncle?
Of course not.
Is beshert a type of shoe?
“I don’t imagine that anyone on YWN would say that”.
(in ships that would be
quite uncomfortable by modern
standards).
They were actually quite uncomfortable for their standards as well, according to their diaries.
By the way, he could have been from a family of Anusim that converted outwardly a hundred years earlier.
It doesn’t really help much to record the addresses as spam. They always use a different address or a fake address. The best option is a spam detector, hosted by your email provider, that is constantly on the watch.
With my email provider, I email them the spam email so that they analyze it to tweak their detection.
His nose is Abi a carrot.
He left Spain then for a known reason, not for being a Jew. One reason people have speculated that he was Jewish is because he had a Jewish name, Kolon, as in Mahari Kolon.
Agree with Popa and Akuperma. This story highlights the major problem we have with the ability of judges to punish people on a whim.
This is repeated in many ways all the time. The whole sytem has to be re-evaluated. Judges have way too much freedom.
It is also very bothersome to see this attitude about someone who did something wrong. Once a person deserves a punishment, even a light one, many people lose all sense of balance. “Yeah, he derseved it”, “If he doesn’t like it let him not do the crime”, “Kill him”… Do you want public flogging for being late on alternate side parking?
People borrow pens and never return them. Perhaps he forgot who he borrowed a certain pen from, and doesn’t want to come back for it, so he gives everyone a pen. Or perhaps, he pays back a pen for the sake of whoever owed it.
Maybe, when the Niftar signed his name when he was Matzdik, he kept the pen and sent it with this guy.
Maybe it is meant to be a Nachama that just like when you write with a pen, even when you throw out the pen, the writing remains. So too, even though the person was Niftar, he left a lasting mark. That is actually the Zecher that we talk about when we say Yehi Zichro Baruch. But I can’t let myself get too serious about this, so we’ll stick with the second Mehalach.
And I don’t think we are talking here about a Safek Yehudi. That is a whole different Shaala. The issue is that you know who is who, it’s just that you don’t know which one you hit.
In the case of the Mekudeshes the problem is actually the Krovim, since the Mekudeshes will tell you that she is MEkudeshes. As Tosafos says, otherwise nobody would be able to marry anyone since she might be an Eishes Ish. The Kerovim aren’t aware, so asking wouldn’t help.
Besides, it is easily discernible who is the Yid, even if it would take asking him who his uncle is. The Mekudeshes is out there and can’t be found; she is mixed into the world.
(What would you say about a group of non-Jewish Nimolim dressed as Yidden, and all it would take is saying, “Good Yom Tov. Du Hast Vu Tzu Esen”, to find out who is and who isn’t, wouldn’t you say that’s Kavua?)
Bear, that’s what happens when the page is long enough for all the posts but not for the reply box. It’s a bug.
It’s pretty clear from Tosafos and the Sugya in general that the only reason you don’t know is because you didn’t see.
It can be beard, Peyos, clothing, shoe straps, simple recognition, or perhaps even a five minute conversation. This is the issue, that had you been there close up you would know who is whom.
In the case of Keddushin the Krovim aren’t aware, and more importantly, there is no place to go to see the Issur and the Hetter.
If you were in the crowd you would know which is the Yid.
Shlomis Bas Divri is the one who is criticized for greeting men. Bruria is the one who told a Tana off for not speaking in shorter sentences.
The Gemara in Keddushin also says that EIn Sho’alim Bishlom Isha, you don’t send regards even through her husband. (Technically, you might be able to differentiate between regards and asking how are you, and merely saying Good Shabbos especially where it would be an accepted social norm.)
I didn’t mean your Chiluk of Be’etzem or external. I drew a parallel to the concept of Ischazek Issura. You are pointing out that they are not altogether the same, since by two pieces of meat you have Ischazek Issura and they are still Battul.
The main difference is that if you would be up close you would instantly know which is Muttar and which is Assur.
It seems like you were assuming in Tosafos that you have to be able to see the factor that makes it Assur or Muttar, which led you to wonder if that means Bris. What I’m saying is that in whatever way it might be, you would recognize the Jew from the others if you would be up close. That gives the Issur a steady existence and it is not swallowed up in the mix.
If I recall correctly, Reb Shimon Shkopp explains Parish and Kavua in a similar vein.
I wouldn’t quite say that a Lashon Kodesh word comes from an Aramaic word, but you can Darshen Osyos and point to relationships, on the basis of the Kedusha Of Osyos.
The point itself is surely true. Obviously it is no different than any other case of Nifal Ha’adam Kefi Pe’ulosav. The Maharal explains the Maamar Chazal where Rav Simla’i says that the embryo lays folded like a pad. He says that this is to show us what a person is all about. A person is essentially a notenook whatever you write into it defines it. If you write acts of Sechel, you are a Secheldike person; if you write kind deeds you are a kind person.
Your actions don’t only show the world your inside thoughts, they show them to you as well. Moreover, a person is fertile ground for many emotions and attitudes. You constantly stand at a crossroad with a choice of two attitudes. When you act out one of them you have chosen and solidified your view and approach.
This is why a Mitzva is supposed to consist of thought, verbal expression, and action. First realize what you are about to do, then express it and act on it.
As much as we like to think of ourselves as ironclad, our emotions and attitudes can be as easy as the flip of a coin. You can often just as easily love someone as hate them. When you think, ‘I will give this person (that I love/respect/care for) something,’ and then actually give it, you now think that way.
This is a mistake. The classic case of kol kavua is where you have a piece of meat in your hand and are not sure which store you bought it from; not that you do not know which store is kosher.
You are right; it was a mistake. Now, having looked over that Tosafos and looking up Tosafos in Zvachim I see that he definitely says that the Issur and the Heter should be discernible. That is what makes the Issur Kavua.
As to your original question, I think the point is simply that if you had been close up you would know who is the Jew, in whatever way — perhaps by asking him or by his clothing, or by knowing him.
A good way to understand what Kavua is, is to compare it to Asham, were we are Mechalek between two pieces of meat, on of which is Cheilev, and one piece of meat that is a Safek if it is Cheilev. We use the term Ischazek Issura. The point is that were there are two pieces, the Issur is a reality, but when there is one piece the Issur is a Tzad in your Safek.
The same can be applied to Teisha Chanuyos. If you find a piece of meat it has nine Tzidadim of Kashrus and one Tzad of Tarfus. If your Shayla is on the stores, they are ISchazek — the Issur store is a reality sitting right there.
So, Tosafos is saying that when there is one big mix, of animals, people, or rings, the Issur — being merely a Tzad — is Battul. On the other hand, when the Issur is “right there” it is Is’chazek, or in our terms, Kavua.
Without a crown!? He bought her one.
It says to be first to give Shalom. Since we don’t expect someone from the other side of the Mechitza to give you Shalom, as it says Ein Sho’alin Bishlom…, there is no issue of being first.
Yeah, but Porkei Ol sounds like we have an Ol and are oppressed. No good. How about Poshei Yisroel? Is that too derogatory? It shouldn’t be. It’s just a description of behavior. Maybe, Ozvim would work. That sounds moderate enough — until it gets used, which by definition makes it a derogatory term.
In a few years we won’t be able to say Special, Challenged, Color or any other new word given to replace the old used out word.
Aha. So now Frei is the new Goy, Sheygetz… and is too insulting or derogatory? What’s next, Litvak?
The Machlokes is if the Torah was given at once or piece by piece. What Moshe got at Har Sinai was the Mitzvos with all their details, not the Sefer Torah. He didn’t even get the Drashos of how we know one from the other, until he got the Sefer Torah.
You are supposed to give to Eino Yehudies as well. Darkei Shalom applies more these days than it did in the past.
Local Tzedaka comes before others. However there is a special significance to giving to the needy of Eretz Yisroel. It’s usually possible to do both.
BaalHabooze, we were presented at Har Sinai with the Aseres Hadibros, not the Luchos.
Throughout the Makos the request was for a distance of three days. Once Makas Bechoros came about Paroah sent them out unconditionaly. He just wanted them to get out.
That is why it says Vayugad Limelech Mitzraim Ki Borchim Hem. What exactly was he told? He thought that they came back without any evidence thereof? The answer is that he never thought they should come back and it didn’t dawn on him to consider them Borchim. But, as with all negetive attitudes, when someone expresses it a certain way it catches on.
Hence, Paroah was told that, “The Jews escaped!” After that he looked at it the same way, forgetting that he actually sent them out for good.
How can you say that you can tell which meat store it is? We apply Kal Kavua by Teisha Chanuyos. If you can tell which one it is then there is no Shayla about which one you are in, if you can’t tell then according to your reading in Tosafos you go after Rov stores anyhow.
I’m not saying what sam2 said, that people are never Battul just because they are people. The main point is that when it turns into an Iruv then we say Chad Bitrei. It’s pretty self evident that we don’t think of people in a crowd to be just a particle of a mix (even though we often do use such terms), while in terms of the human race it is a unit in which its members are individually indiscernible.
Truthfully, is there no difference in your eyes between a man in a crowd and man in the world, or are you just searching for a good Lomdishe term that can define it?
There is one point to be made, though. When advising, keep in mind that it might not be the whole truth (don’t express it, but realize it) and don’t suggest doing things that will make things worse if it turns out that this person has a mistaken, or biased, picture.
For example, if you tell someone how to give it in to someone for being mean, and it turns out that the one you are talking to is the mean one, you only worsened the situation. I did not notice this here. This is just some, well, good advice.
When giving advice you don’t say, “Well I don’t really believe you so you should do as follows.” Personally you shouldn’t swallow the whole story, but you are advising people what to do when they do believe themselves.
The Kosher store is not recognizeable as a Kosher store. According to your reading in Tosafos, that Tosafos means that the Issur and the Hetter has to be visible, it would have to be visibly clear that this store is Kosher and that one is Treif.
As Tosafos in Gittin put it, it depends if there is an Iruv. When you are looking at a group of people you aren’t seeing an Iruv. You see the people as people. When you aren’t dealing with individuals then the theoretical person is Battul.
I mentioned how you naturally look at it because that can be used to draw the line.
I think that from the first post on you went further and further from Tosfos’ intent. Do you think a Kosher meat store has to look different than a Treifa meat store? If it would there would never be a case of Kavua. If you can’t tell then it’s Parush, if you can tell then you have no Shaila!
Tosafos is not saying that you have to be able to tell what makes it Assur and what makes it Muttar (i.e. To be able to tell that he is a Yid, or that the meat is Kosher). He is saying that the objects in question should still be Nikkar and not be seen as one big hodgepodge. In Gittin 64 Tosafos uses terms of Taaroves, which makes my point more clear.
In a group of ten people, each person is an individual. In the case of Mekadesh Isha Min Hashuk, the specific woman is Battul in the world at large. If you think about, this is actually how you would naturally look at it, whether you have the right words to describe it or not.
Chad Betrei is a soup, salad, pile, or a mixture, and is therefore Battul rather than being a Kavua. When it comes to people, a group is not soup.
Benign, what do you mean by right and wrong? It is about Beis Shammay and Beis Hillel that it especially says Eilu Va’eilu Divrei Elokim Chayim. The Gemara says we Pasken like Beis Hillel because they were Aluvim.
Have a good look in the Maharal, Be’er Hagola.
What about our Father in Heaven? First He warns about trouble if we don’t repent, then He speaks of being very angry. Then, after the Churban, He cries and laments, Kibyachol.
Reb Moshe, among many other Gedolim, listened to classical music. To quote a recuperating priest, “If it’s good enough for Rabbi Feinstein it’s good enough for me.”
I know. We rejected the teachings of Rabbi Dr. Rashi and Herr Rabbiner Joseph Qairo, and the university of higher education for advanced Tosafists. Then, from Russia, Poland, Israel, Iraq, and Teiman we joined the Chasam Sofer’s brand new invention, the Torah — oh, I mean, Chareidologyismness.
In my study of psuedo-history, I’m trying to figure out (i.e. re-arrange) who’s who. So, did Rebbe Akiva Eiger join his son-in-law’s new movement? Was he against it? What about the Beis Meir, for example? (Beis who? Beis Yehudy did you say?)
Oh, great Lapid, please teach me some more words of divine wisdom.
I think you should give it up. He’s not apologizing so fast, and your whole class is on your side. There is nothing to settle other than having him publicly admit how wrong he was.
Just recognize that yes you were wronged and so what. He won’t do it again so fast. Learn to deal with people being wrong sometimes. Most people will do certain things wrong. Not all of them will (or can) apologize.
If you need to, you can mope about it for a day — which you already did — and go back into class. Perhaps you’ll come around and be Mochel him too, when you come to see him as a spungy human being with challenges all his own.
Hey Yekke, you wanna make a Chavrusashaft in Shaar Hagilgulim? Perhaps when we understand the different types of Gilgulim we’ll know which ones will show up and in what way. When do you want to start?
I didn’t think Sam meant that Reb Chaim Kenievsky answered word for word what Reb Shachter said.
I remember that when, oddly enough, they asked Reb Chaim Kanievsky what the source is for Avram Fried’s song, he said it is nowhere in Chazal but perhaps somewhere else. Eventually, someone had the brainstorm to ask Avram Fried himself. He pointed to a Chasam Sofer that it was based on.