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He doesn’t profess to know by heart any Sefer. He knows all of Chazal.
Super, Techiyas Hameisim is with a body. Olam Haba is another existance, where, according to the Ramchal, there will be some form of body but the over-riding factor is the Neshama.
Not that a Neshama has a hard time recognizing a Neshama, though.
WIY, regarding being, or appearing, older than your parents, that is only for the first few minutes. After that, people will take on the appearance of their prime years.
Yekke, that is all how it applies to Halacha. However, there is no doubt a connection between a man and his wife even after death. Not that this is my reason, but why would you bury a wife next to her late husband who is by now no different than a friendly neighbor?
Please. It might not be a good thing, but the last thing you want is to remind people about that concert ban. The Rabbonim never recovered from that one.
It’s not a bubble. It’s a stage. You are talking to many readers. Right now he is even lucky enough to get feedback, even though he didn’t ask for it.
Like Nechama and Yekke, I find him to be very sensible and on the ball. The only problem with him commenting on the news is that he could have been participating here instead. The news comments get swallowed up after a day. Over here, as long as the topic lives it sticks.
Remember: Raabbeinu Hakadosh got Yesurim for 13 years after ignoring the cries of a cow doomed for slaughter.
RebDoniel, the Rambam holds that the Tzitzis has to be the same color as the clothing. The Beis Yosef brings this. I don’t know about all white, but white.
By the way, RT, I don’t think you can apply Lo Sisgodedu to something that is not a Halachic type of Hanhaga, or Das Yehudis. Since there is no Kepeida on these stripes, it shouldn’t be Lo Sisgodedu if you don’t have it. We all have it but it’s not a Minhag.
Sushee, he was actually pro-Israel.
Oh. I thought this thread was going to be about racism.
The current one. I never had the thought while learning one Masechta that I wish I were rather learning another — at least once I was out of class.
In fact there is a good argument to be made to the contrary. If both are teens, they will be getting married during a very powerful bonding period. They are both not fully hardened in their ways and can grow together. When older people get married it is harder for them to bend personalities.
I overheard someone saying that for his daughters he looked specifically for boys who are not mature. (I think he succeeded.) It surely sounded weird to me, but it has some merit.
To echo Akuperma, the Chafetz Chaim’s Kuntres is about not shaving with a shaver. He has a footnote in the beginning about why it is that in these lands we were Noheg, and Mosser Nefesh, to have a full beard.
Nobody requires it as a rule. In fact, there usually aren’t any spoken rules in the first place. You can find many older people of certain Chassidusen that don’t have beards.
The idea of a full beard is from the Zohar Hakadosh. I once saw a Teshuva from the Ben Ish Chai to a business man who felt he had to shave for his business’ sake. The Ben Ish Chai allowed him to do so, and said that the small amount that he leaves over Lehalacha are enough to be Meramez to what the beard is Meramez.
Antoninus’ daughter got married at six and bemoned the fact that wasted three years in her father’s house, sinse she could have married at three.
Sushee, it was never a great idea.
There is actually no Pasuk at all to wear a Tallis. There is a Pasuk to wear Tzitzis and we do that from the Upsheren, when the chinuch in Torah begins and when we hope he can keep them clean enough.
The only Mekor to wear a Tallis is the Bracha of Lehisatef. There is a Medrash about Hakadosh Baruch Hu showing Moshe Rabbeinu that He is wearing a Tallis, like a Baal Tefilla.
Wearing a Tallis by Davenning is more an Inyan than a Din. It puts the person in a situation of strong focus.
The Arizal said that the main point of the Tallis is covering the head. So much so that he held it is a Bracha Levatala if you don’t cover the head. Since we find in the Gemara that until marriage they didn’t cover their head, this can be a Makor for our long-standing Minhag — on this Inyan of wearing a Tallis.
Kolemes, the Ramak quotes that Zohar Hakadosh and refers to the fact that even Tanaim had a hard time believing it, until they witnessed it. He says that we can’t force people to believe these things, but you shouldn’t mock it. It’s a better idea not to bring things up that cause mockery of the Torah and its sages.
Good Question. Usually, in the Beis Hamedrash I forget about the CoffeeRoom.
It seems to me that the Ami enjoys controversy, for the sake of controversy. To me that is poor taste and cheap behavior. To them it might mean success.
I don’t really see the need for any print media. The effort to put out weekly Kuntreisim to be read on Shabbos, if only it would go into Torah, would be fabulous.
My point in that sentence you quoted was to say that you can’t prove from the lack of being mentioned by other Rishonim that they didn’t have it, since the Ramban, whom we know that he had it, barely quoted it.
Are you sure Tosafos called it Targum Yonasan?
Bear, what bit depth?
I like the idea of a questionairre. Just ask which colors match such and such shirt. Maybe Captcha could make different shirts.
RebDoniel, what do people named Nimrod wear, a Tallis with animals?
Perhaps it is precisely because of tghe .rambam’s Shita of Min Kanaf, that the strings should be the same color as the Beged. We add black so that if the strings get black it is still the same color.
I heard the other way around: the Isareli flag was meant to look like a Tallis.
As far as I know, Galachim wore black, not white.
Any Avoda Zara is worshiping the spirit that resides in the statue — as the Gemara in Avoda Zara says (in the Sugya of Avoda Zara that broke) — not the piece of wood or stone as your second grade Rebbe simplified it to you.
Never Pasken out of second grade impressions.
Benign, the Gemara barely quotes Targum Unkelos. Nor does it quote Reb Yosef’s Targum, even though it mentions the fact that he made one, and his preoccupation with Targum.
Targum Unkelos is what is Misinai, which is why it has that great status.
The Rikanti is after the Ramban, so you aren’t really adding much by saying that someone after the Ramban quotes it too.
The Ramban calls it Targum Yerushalmi (IIRC). He acually quoted the Nusach Yerushalmi.
There is nothing wrong with a Targum that came from Eretz Yisroel at some point during the Rishonim. It might be very ancient, or it might be from the Geonim, like many other Medrashim are. (Bamidbar Rabba mentions Islam’s claim to the Torah.)
There is no Mesora about having a Targum Yonasan. It is simply printed in the Chumash and when you read it you assume that to be the case. Being that it has many Drashos that show up in the Gemara or other Medrashim it gives the feeling of a compilation rather than something from before Rebbe Akiva Vachaveirav.
It would be interesting to trace the first time it showed up with that title. I’m sure somebody out there devoted months to this.
Thanks for that prompt service.
5five, the reason I mentioned examples of non physical damage that Chazal reckoned with is to allow for the possibility of intelectual property to be considered stolen Al Pi Din.
The law adapted to the new circumstance. Halacha probably recognizes it too, based on Dina D’malchusa. It might also be a twist on Geneivas Daas. Stealing someone’s mindwork shouldn’t be worse than tricking. It is actually stealing somebody’s work.
If a Poel does work you must pay him. If you hire someone to dye your clothing and then secretly stick in more clothing that would be stealing his work. If you would be paying for the job of making a CD or if you would commission a programmer to write you a sophisticated program, you would be paying by the hour.
If someone makes the program on his own in order to sell it, he is essencially doing your work before you ask for it, and spreading the cost to all the customers. By giving another would-have-been customer his ready made job you are stealing that Chelek of work from the Poel.
The reason probably has to do with why they are called Kesubim in the first place. Neviim is a written record of the Nevuos that a Navi had. Kesuvim is directly the product of the Ruach Hakodesh.
The Megilla of Eicha is one thought, or one topic. It was produced at one point as a Megilla. Think of the term as the Letter of Esther, Koheles or of Kina. Tehillim is a collection, therefore it is not a Megilla.
It sounds odd for something to be named a Megilla because of when it is read.
The tree doesn’t last from year to year.
Which Lav is Dina D’malchusa? Unless Rav Belsky meant Geneiva, when Dina D’malchusa dictates who something belongs to or which rights he has. Whenever you’ll find Dina D’malchusa it is in this context. The Malchus has the ability to be Kove’a certain things. We probably depend on that for the Kinyan of checks and wire-transfers.
Tosafos in Bava Basra 2b learns that Hezek She’eino Nikkar means a Hezek that isn’t obvious, not necessarily that the loss is not physical. Therefore, planting grapes too close to someone’s field is a Hezek Nikkar, while putting a Sheretz on fruits is not obvious because we can’t tell if they are Muchshar.
Yekke, I think that about your case it just says that you can call him a Rasha.
Let’s not forget, Ve’asisa Hayashar Vehatov. This applies to Dina D’baal Metzra, Ani Hamehapech Bacharara and Hashavas Aveida Lefnim Mishuras Hadin.
Well then, what about, Torah Tidbits?
ICOT, it can’t be Geneiva and Gezeila. It’s either or. Probably, the reason you hear of Gezeila as opposed to Geneiva is because it is not done in a sneaky manner. Also, Dina D’malchusa is not an Aveira. It can create an ownership status that would cause something to be considered Geneiva.
We do find non-physical monetary discussions in Chazal. A Mitzva is worth Asara Zehuvim, Hezek She’eino Nikkar is Chayav — when the act of damaging (as opposed to the invisible damage) is visible — as is seen by Kla’im, Yaakov’s Bechora, the selling of any Chov, and probably many more.
I didn’t find OpenOffice to be that stable.
It depends on the context. Very often it is shorthand for any non-Jew. Many Rishonim were lenient on Yayin Nesech when he wasn’t litteraly an Oved Kochavim.
The famous rubber stamp on old Sefarim says that, “wherever it says Goy, Akum, and Kuti, it doesn’t mean those today whom we live amongst. It means the ancient idol-worshippers. Today, on the contrary, they are G-d fearing.” This rubber-stamp can be found on Kuntreisim dealing explicitly with the present day, as well.
Choose another.
Well, let’s see… How’s about, “Plays the aeolian harp by air”?
Nitpicker, it is actually Nusach Yerushalmi of the same Targum. That’s why there are only few differences. Many of the differences are merely linguistic.
The Ramban rarely mentions it. So, if other Rishonim refer to it one time less than the Ramban, they won’t mention it at all.
It makes a lot of sense that it was written after many other Midrashim. He brings many Midrashim and is not the source for Midrashim. Maybe a Gaon wrote it in his spirit, like the Raya Mehimna, which according to the Kamarna was written by a Gaon named Shalom. He wasn’t sure if this is the famous Mar Shalom Gaon.
By yehuda we find that one child stuck out the hand before the other was born. A nice Halachic discourse can be given about which one are you Podeh, and how does this status relate to Ever Min Hachai and Ben Pikua. Does that hand still have a Din of Yerech Imo? What about the rest of the boy? By an animal, if you were Makdish the hand while it is out, is it Tofes the rest, according to those who hold that nomally it would? What about the mother?
Yehuda got Malchus, which was taken from Reuven. We see right there the concept of Pidyon, or of transfering a title.
You probably keep your head under water for too long.
I never heard of Uri L’tzedek, either. I still didn’t. Although, I now know it must exist since someone ranted it here.
Rebdoniel, you have to pick a different term, then. Feminism today does not mean equal pay, anymore.
What about the Baysusim? Are they any different at all ideologically?
It happens to be,
Oh well, something got chopped off over there. Here’s the rest.
It happens to be that in our Targum, the words Ateres Vedivon are Meturgam. It may very well be that the early printers (or earlier copyists) put in those words from the Targum Yonason, in accordance with Tosafos’ Shita.
Regardless, we see that the Ramban had this Targum and Tosafos had this or other (or many other) legitimate Targumim.
Hey, what happened to my stupid subtitle?
Choose another.
It’s very hard for us to sayy that Rashi’s Mekor had to any specific place. There are many Midrashim that were around then that are not not around anymore. If Targum Yonasan was composed or compiled during the Rishonim period, the author drew from these same Medrashim. We can’t bring any proof.
The Ramban, however, does quote the Nusach Yerushalmi of this Targum. There are those who suggest that the Targum is Actually Targum Yerushalmi, abbriviated as TY, and mistaken for Targum Yonasan. Or perhaps, it was from some other, later Yonasan. There were many Targumin in earlier times. There’s Targum Reb Yosef, who some say might be out Targum Yonasan (TY), but I heard this was disproven by contrasting it with his Shittos ‐ although it is possible that he included other Shitos.
This Targum does have something in common with Targum Yonasan on Nach. They both veer from Pshat often enough to explain a Nimshal or some Medrash. Although, this Targum seems to do this more than the TY on Nach.
The fact that the Gemara says that Unkelos did the Targum on the Torah and Yonasan ben Uziel was Metargem the Nach doesn’t necessarily show that he didn’t author a parallel, alternative, non-essential Targum.
Tosafos writes that when the Gemara says we must say the Targum even for Ateres Vedivon, it means that although Targum Unkelos was not Metargem these words, we should be Metargem. If Unkelos wasn’t Metargem them but there is another Targum that is Metargem, then we should use that other Targum to be Metargem these words. It happens to be,
HaLeVia here.
KRM in Boro Park has excellent prices. Many large families do a lot of Costco shopping.
The local groceries get plenty of use as well because of convenience and great service, so I don’t feel one bit guilty about pursuing good deals in bigger stores.
A good resource you might not happen to hear about is Rosner’s in either BP or Kensington. They use various cost-cutting means to keep their prices very low.
To save even more, you might want to consider alternatives to disposable goods. I use almost no paper towels (rags are free and can be reused indefinitely) and very few disposable cups. Cups are easy to rinse, and Ikea’s rainbow set of kiddie cups are excellent. We’ve designated colors for milchigs and fleishigs. For ten dollars you get two dozen cups and a free one-way ferry ride. (So consider saving that Ikea trip for chol hamoed or someone’s birthday.)
I recently heard this type of story about Rav Gustman. He said this to the father of a fallen Israeli soldier.
When was the first time the Mechaber was called Achron?
I don’t think there is any Mekor at all saying that the Yidden in Mitzraim kept the Mitzvos. Actually, they didn’t keep Bris Mila. In fact, it says Halalu Ovdei Avoda Zara about them.
The present generation is always referred to as Achronim. You don’t call yourself Gedolim after Achronim. The Amoraim referred to themselves as Achronim, in regards to Tanaim and in regards to the early Amoraim. They also called their Rabbanim Amoraim. The next generation had Geonim. These names stuck as time moved ahead.
The Me’iri refers to a period of Rabanim after the Geonim. Since we named the Rishonim as such we won’t be handing over that title to the next generation. Neither is it our job to refer to ourselves with a title. You don’t write your own history.
We can speculate what future generations will do. Hopefully they’ll call us the Yotzei Galus. We might be dubbed, the Melaktim, the Hotheads, Bloggers, Misgodedim. Or, more seriously, as I said earlier, what we call the Achronim will be called Poskim. Maybe they’ll take on the Me’iri’s titles and call Rishonim, Rabbanim, which is not a time-bound name, just like Tanaim, Amoraim and Geonim.
And if the previous generation is the Poskim period we are the Morei Hara’a. Our Rabbonim are Machria more than they are Mechadesh. They are more commonly calles Morei Hara’a, and that’s a title that can stick.
The next question is, what will the Rabbonim of the next period be called? What will they be capable of? Maybe they’ll be Sofrim, since the expertise will be to be able to find a Halacha in a Sefer. (We are beginning to see this as an accomplishment.) It’s a good thing we are in Moshiach Tzaitten and it won’t come to this. Aderaba, our accomplishments will pale in comparison with that of our offspring. I hope we won’t be easy-to-point-out old-time Galus Yidden always trying to adapt to the new reality.
CH3, is the H – or +?