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Or A Gütten erev Shabbos.
Infinite can also be a relative term. And it can fit into finite spaces.
And that is part of the paradox.
Shmoel, how many different messages do you have experience with?
Who exactly read Moshe Rabbeinu’s translation, and what did it have? Was it really the Chamisha Chumshei Torah or laws that apply to all?
Thanks Tumm, that’s very funny!
Uh oh. Are quoting from “that” book again!!?
Haniglos Lanu Ulivaneinu. I’m glad it’s not my job. Elokim Yir’e Laleivav.
I don’t understand the mind of a murderer (luckily), and I don’t really want to. Forensic psychology sounds like fun but who would want a glimpse into the worst trains of thought? Hashem measures everything. Even the child killer had weirdness that’ll be put on the scale.
As for us, a Rasha is a Rasha, unless he qualifies as a Shotte. Perhaps he had a hard upbringing, perhaps he got himself all worked up into a mad frenzy, perhaps he read some strange philosophy book that justified murder, or he heard a speach from his leader calling for it. So what. Kill him — or whatever the current, local, law is.
In other words, you are saying that yes, your Neshama is holier than the Torah. Wow! Are you aware that Neshamos are also created?
Ready, take a look in the Maharal’s Tiferes Yisroel, Prakim 49-53.
Hashkafa, especially in basic and fundamental topics, should be learned and ‘Horevved’ over. These are deep topics that need Yishuv Hadaas and understanding. Don’t twist all Mamarei Chazal around your understanding of one particular Maamar.
You? Keep a secret?
It should be ????? ?????, I think.
Du husr fahrgessen tzu schreiben dem taitel oich in Yiddish. Vos iz shlecht mitt de mamme lashon?
Izevel, Shlomo Hamelech
So, anyone saying someone is not Joseph is Joseph by definition. Health, you claim to not be Joseph, hence you must be. Q.E.D.
Far East, that was only a joke — referring to the fact that although you said the same thing they didn’t let it through.
So this thread is for those who think they aren’t Joseph.
147, the Maharal actually says that it can be justified if it is not a prayer, only a command.
Realize, you are comparing a Sefer Torah to the Neshama. The Sefer is the Guf. The Torah itself is what I am talking about, not a specific Sefer Torah. The Torah doesn’t get lost and we don’t mourn it. And, indeed, Torah as a whole supersedes life.
Now that you took this to another dimension, and decided to revert to name calling for fear of losing an argument, Rachmana Litzlan, this discussion will terminate. I feel I am conversing with someone whose thoughts went through a nuclear accelerator. They are getting stranger as they go further from the core.
I tried posting a similar idea earlier but for some reason it got blocked by the mods.
Therein lies the double standard!
Emes is the OP is expressing kefira. One is forbidden to pray to anyone but Hashem . And only Hashem can give us any ruchnios or gashmios anyway.
Asking someone who has something does not constitute Teffila.
Another important point is that Rav Shrira Gaon says that there are many things that are in the hands of Malachim, and you are allowed to ask them for it. (Caution: Don’t Daven to them. Ask a Rav experienced in these matters — and send me his number — for more details.)
So, I wouldn’t ask for ??? ??? ??????, since it is obviously not in its hands.
Yitayningwut says, “[T]he Taliban fellow is no more a “bad” person than a frum Jew who never thought about his or her General Way of Life.”
This is where I disagree. Being brought up bad makes you bad, although it may not really be your fault. Beis Din Shel Matta has a Chiyuv to punish such a person, and is Mekayem ????? ??? ??????. Once he goes up, Hashem judges the heart.
Some people are lucky to be good, but they are good. Perhaps Zechus Avos assists in giving someone natural good Middos. Having good Middos, which makes Yiras Shamayim much more probable, no doubt brings him Zechusim. Hashem also sends Mitzvos your way. Not everyone is Zoche to give Tzedaka, to die Al Kiddush Hashem, to Duchen, to learn, or even to have proper Kavana. ?? ??? ??????.
Our bodies are NOT Hashem – it is our neshamas that are part of Hashem.
Are you telling me now that your Neshama is holier than the Torah!?
Another funny thing I came across is that the text on the Google page shows that Google logged in to Mod-42. How’s that?
WIY, see Chulin 19a, 5 lines from the top.
BaalHabooze, the ads usually only go one step further. It is a cycle. The lifestyle you are speaking of doesn’t necessarily start with the ads, although it may be assisted by them.
Far east, the Rambam and his Mishna Torah were accepted by all, in his day. The M”T spread to far-away lands pretty quickly. They had issues with the Moreh and they still do.
frum, it’s hard to tell when you are quoting and when it is you talking. Perhaps you can do what others do and use the format quoting using:
HaLeiVi:…
or
Wisey- …
or surround the quote in quotes, put it in <em></em> tags or <blockquote></blockquote>.
Hey, so Health isn’t Joseph after all, or did you perhaps make some backroom deal?
Hello Bear, you hibernate from Purim to Chanuka?
UV
That’s truely odd. If it were seven days who said Mehadrin Min Hamehadrin would be to light on more each night? This concept of having a Menora is only about convenience. If it would not be allowed it would never become the Minhag.
The problem is that many browsers (in my experience) take you to the last comment and you can’t scroll up.
-now that you see I was right -you should apologize to me
Not only don’t you regret shaming someone, you actually think you deserve an apology!?
Ready, I don’t know what was quoted but it was obvious to me that it was a joke. Besides, whether true or not, believing something is infinite is not Kefira.
Haleivi- actully according to “our perception of space” we couldn’t live in part of it.
What you are essentially saying now is that there is no such concept as infinity. If you can’t point to any single area of the infinite object then there’s nothing of which to discuss.When the Sefarim try to prove that time is finite they do not use your argument to say that since there is a day time can’t be infinite. There is a fundamental mistake here.
When you read an argument in a Sefer it has to make sense to you to the degree that you can argue the theory itself without saying, well such and such Sefer says so. I don’t think you can do that in this case.
Why do you speak derogatorily about people who are Mechaven to Reb SZ Auerbach, as per Reb Moshe Shternbuch?
Tosafos holds that Miderabanan food can become Tamei less than a Kebei’a. The whole Tuma in question here is Tuma Derabanan, anyhow. The oil became Tamei because of the Gezeira of Kezavim.
But maybe you are great.
What’s double about the standard?
They let through any intelligent, respectful, non-bashing comment. I don’t know what they do with pure Divrei Kefira. It seems like there’s individual judgement on that. There are so many sites that enjoy frum-bashing. We aren’t interested in seeing that rubbish. We found one site whose stated goal is to be a safe haven for us like-minded individuals, who don’t want that stuff. Does this one site really get in your way?
Health, but as I wrote earlier, being Mekabel Shabbos is treated like a Nedder.
It comes from “1” Rosh Hayeshiva
Do you have someone specific in mind, BTW?
I don’t think you have to be mad at him for saying something that was a non-starter to you.
As I said, I actually am Noheg like that but not Me’ikkar Dedina, perhaps not even as a Chumra, only as Milsa Dechasidusa. That’s what my family did, and I followed.
The Gemara explains that the point of the Menora is to be an Eidus that the Shechina is Shoreh among Klal Yisroel, through the fact that the Ner Maaravi stays lit until the next lighting. When the story of Chanuka happened, and they saw that it only went down an eighth, they understood that this would be a real Eidus, not just a Zecher of the Edus that was around during the first Beis Hamikdash.
This coupled with the fact that they had no other oil to use anyhow, they left it and it continued to burn.
WIY, Tuma Hutra Betzibur has nothing to do with oil, it’s about the Tzibur.
Yekke, that’s Lav Davka. The Torah says you need Shemen Zayis, which is a type of oil. It’s a nice Chap to say that it has to come from an actual Zayis, but it’s not really etched in stone. Anyhow, the problem exists only if the iol spring up from nowhere. If the oil expanded itself, the Shemen Ness issue doesn’t come in to play.
Perhaps Tuma Hutras Betzibur didn’t apply because it was mainly the Kohanim who became Tammei from the fighting, while most of Klal Yisroel were in hiding.
But you are forgetting that there is a reason why saying Gut Shabbos can be considered Kiddush. It’s not magic.
When you say Gut Shabbos, on Shabbos, you are acknowleging the Kedushas Hayom. When you are actually not acknowledging anything, then it is not Kiddush.
What would you say about someone who tells his son, “This is how we will make Kiddush when it becomes Shabbos, Vayechulu…”, do the magic words make it Shabbos? What about having this very conversation on Erev Shabbos, will you say the Shin word?
If you don’t mean Mekabel, don’t use the word. A Kabalah is like a Neder and it works the same. There is no such thing as making a Neder that you weren’t aware of.
The only similiarity to Kiddush and Sefira is the fact that you are using your mouth. I don’t think there is any case of being Mekabel anything without being aware of it.
You seem to be making another point here as well. You’re saying that if you make Kiddush Mibe’od Yom you are Mekabel Shabbos with that, and that saying Gut Shabbos on Shabbos can be considered Kiddush. So you make the connection and add them up and say that if so, saying Gut Shabbos on Erev Shabbos is also Kiddush and is therefore a Kabalah as well. But, you have to first proof , or perhaps show why it makes sense to say, that saying Gut Shabbos before Shabbos (which does not mean, and you don’t mean it to mean, that it is Shabbos) is Kiddush.
Yes, I am, but your examples have nothing to do with being Mekabel anything.
Wisey says: Haleivi- as I quoted before infinity cannot be divided into parts, even an infinite amount. (Shaar Hayichud) also space is finite that is why we are told not to delve into “mah l’maaleh, mah l’matah”
Which is why I wrote, “Our perception of space.” I’m talking about the concept of how any person relates to it.
Now, The Chovos Halevavos is not a Halacha Sefer, he is explaining and reasoning with you. He explains the logic of that statement that if you subtract a part then you’d have the infinite n-1 which obviouslt can’t be infinite. Then, if you put it back you’d have the new number+1 which can’t equal infinity, because they are two finite numbers.
That statement has nothing at all to do with relating to an area of an infinite object with finite rules. The problem he raises is about separating a part, or considering that it is made up of actual parts. As long as the finite divisions are not divisions of the whole object but are relating to the area that is in focus, these problems aren’t at play
Although I follow this Chumra, to say Ah Gutten Erev Shabbos, it’s hard to imagine that this is Me’ikar Dedina. Where do we find a Kabbala Baal Karcho? This is not Devarim Shebilev, it is obvious and known that you are wishing a good Shabbos when it arrives.
What about wishing a good Shabbos while driving, would you agree that it can’t be a Kabbala?
If all Reb Akiva Eiger speaks about is being Yotze Kiddush then, indeed, it is no Raaya to this Chumra. We find that a Kabbalas Shabbos that was intended but was based on an error can perhaps be reversed. Can a statement, that is not even intended as a Kabbala be worse!?
Rebdoniel, a lot of the common Nusach comes from the maharil, who was a Chazzan.