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The fact is that when this Rebbe Yehuda was in middle of getting his Semicha, he had to run off because a Roman soldier spotted him. The one giving the Semicha was killed on the spot.
You are deciding pro or con based on certain facts. But the Gemara’s title Malchus Harish’a is not bestowed on just anyone. This is the attitude that Chazal actually portray, not what is assumed based on some event or another.
The Medrash Tanchuma relates that when Rebbe Yehuda Hanasi was in Rome and one of his sons was impressed by the Roman soldiers, the other son showed him some fruit flies in the market and remarked that they are worth the same. When the first son told this over to Rebbe Yehuda Hanasi, he replied that the flies are worth more, for they actually fulfill their purpose. Now, that’s from Antoninus’ great friend.
A child of a Ger is not necessarily a Ger, so there is no proof from Rebbe Akiva. Shemaya and Avtalyon might have been children of Geirim and not Geirim themselves. B’nei Banav Shel Haman, even if we are talking about the Geirim themselves, were not necessarily in a position of authority. There is nothing wrong with a Ger teaching Torah.
I remeber the reason being that it is uncomfortable for people to be judged by a newcomer. If the people consented then it is OK. That is why if someone was voted in there is no problem. Tosafos says this regarding Devora.
Hire someone to stand up for you and call you Rebbe. It might be cheaper than a therapist. I don’t think your insurance will pay for it, though.
PCOZ, the Torah was not given to teach you how to be happy, even if a life dedicated to Torah does give happiness. While someone who learned a lot of Torah, especially Lishma, has keen senses and can help people with personal issues, it is not what he learned as much as what he became.
Don’t lump all non-chemical aspects into one category. There is a Neshama, Ruach, and Nefesh. The Nefesh itself has Ruchnius aspects and Gashmius aspects. Feelings are in the realm of those who study feelings and Hashkafa are the business of those who study Hashkafa. One may influence the other, but they aren’t one and the same.
Nutrition affects feelings, too. You wouldn’t refuse a knowledgable nutritionist’s warning of a blood-pressure raising food by saying that for feelings you consult a therapist.
The botch that I often get into is picking the wrong number of the contact. This results in some text-to-landline messages. Nothing terrible.
Sam, I don’t think he means that. The point is that when you get very technical with quotes from historian’s assumptions of attitudes of bygone days (while ignoring attitudes expressed explicitly in Seforim) and generalizations based on a context that is a product of similar background, it will be very far from the normal attitude of a regular Yid, who have a better tendecy to pick up the true nuances of attitude from the Mesora.
We don’t have a Mesora on details of Mitzvos. We base Halachos mostly on Sefarim. But, in Hashkafa and attitude the Mesora is strongest. It is still a Toras Chaim.
Sure Yitay, he was probably against getting the Semicha he got because it was against the rules of the ‘Great Romans’.
http://hebrewbooks.org/shas.aspx?mesechta=1&daf=60&format=pdf towards the bottom.
Quoting the Sefer Haikkarim is a big mistake. He doesn’t argue on any Ikkar of the Rambam, Chas Veshalom. He argues on the number, because he held that they are either included in the first three or should not be considered an Ikkar, even if one must believe it.
You can’t disagree that trying to bend Judaism in a new direction does not follow the attitude of our earlier Rebbes. You might not care about that, but that should draw the line if it is a new movement or not. If it is a new movement, it should get a new name.
I cannot argue about individual Shitos because I never cared enough to read up on them.
As to poking fun, perhaps it is indeed wrong, unless you find them aggressively stepping on Yessodos. But it has nothing at all to do with being Yeshivish or not. Yeshivish is not the point.
The term Orthodox means traditional and conventional. Your description doesn’t fit the definition. Call yourself another name if you don’t like Conservative. Perhaps Progressive — oh, it’s taken. How about ‘Next Generationers’, or Technicallists, Halachistin, Femidox, Securdox…
42, what’s the idea of writing ‘at’ instead of @? Is it for fright of spam address snatchers.
Expect means, in this context, the expressed wish.
Popa, is that you standing there in middle of the street with a lit up face peering into a hand held device? Please cross so the I can catch the light!
The Gemara in Eiruvin implies a possibility of Eliyahu identifying himself to the Beis Din Hagadol while others are unaware.
That sounds just like 42 — oh, that’s Machon Harry Potter.
If you’d do such a Shidduch, what kind of sub-title would his wife get? Would her screen name be Bar Bar Chana?
That last one was Mit An Emess.
It’s the sugar producing cells.
Because the Roman Emporer realized Rebbe’s greatness, and asked Rebbe if he will have a Chelek in Olam Haba although he is from the rulers of Esav. Yes, that was a good period under the Roman’s. Rebbi Yehuda Hanasi knew that it won’t last, and he therefore organized the Mishnayos.
Roman trouble started pretty much from when they were introduced to the land. There might have been some better times after they felt the Jews were weak enough and unorganized. That was many generations after the Churban. There were probably barely any Amora’im left in Eretz Yisroel. Once the Bizzantine government took control things got much worse.
This is all a side point, though. Am I safe to assume that the Lag Ba’omer-rebellion connection is a recent invention?
Wolf,
It never really got much better, besides for those good years during Rebbi and Antoninus. During the time of Rebbe Yochanan the empire split. That is why the Talmud Yerushalmi ended then. They couldn’t continue learning the same. They were still called Malchus Harisha many generations later.
This is all, of course, besides my point that there was no fright of censoring in the early days about anti-Roman remarks in the Gemara. So, if Chazal tell us that we mourn the Talmidim that died because they didn’t honor one another enough, then that’s exactly what it means. And when Chazal actually mourn the Harugei Beitar they didn’t hide it. And when they tell us that the Bracha of Hatov Umeitiv is because the Harugei Beitar remained whole they didn’t hide that either.
I didn’t question the veracity of Chazal’s words. My question was if there is any true source that anything significant about the Bar Kochva revolt happened on Lag Ba’omer.
The Romans made plenty of trouble long before the Churban. They almost destroyed the Beis Hamikdosh many years before they actually did.
Just because Rebbe Yehuda mentioned a good point doesn’t mean he was “pro Roman”. There was nothing to be pro about. They were Machriv the Beis Hamikdash, and they had already crushed Bar Kochva’s revolution, that you celebrate.
Regardless, that whole conversation was in fact recorded, unsencored, in the Gemara. There is no reason to make up stories different than what Chazal told us.
Why less?
The Gemara was written under the rule of the Parthians, a constant enemy of the Romans. They would have been more than glad to see all the anti-Roman messages in the Gemara. So that one makes even less sense. Are you oblivious to the countless anti-Roman statements of Chazal?
But it actually makes no sense to me to celebrate an unsuccesful revolution. What exactly are you celebrating, the fact that people desired to revolt?
What are the 400 benchfuls of Talmidim that came to Beis Medrash when Rebbe Gamliel left? Are they also soldiers?
Sounds like he actually wanted to start a conversation. But yes, looking someone up and down is rude. Always pay attention to what the other person thinks you are thinking.
(ZeesKite, no need to continue the loop.)
There are many Talmidei Hamaggid. What comes to mind now, besides for Reb Aaron Hagadol of Karlin and the Baal Hatanya that were already mentioned here, are the Berditchiver, the Rebbe Reb Baruchel, the Rebbe Reb Shmelke, the Rebbe Reb Meilech, the Rebbe Reb Zushe, Reb Aaron of Chernoble, Reb Shloima Karliner, the Yosher Divrei Emes, and Reb Avrohom the Malach. There are more that I didn’t think of now.
I was wondering, where did this notion begin that Lag Ba’omer is a relic of a celebration of the Bar Kochva revolt? It actually doesn’t make any sense to me to celebrate it.
Learning to read music is not that hard. The challenge is to read it fast and fluently, or on-the-fly. If you are holding by learning a song step by step just learn to read notes. There are books and programs that teach it well.
Which animal can RuffRuff be, a bird? Fish?
No. It means that Squeak pressed a different button.
I don’t think there are any Chasiduss that are from Talmidei HaBaal Shem. You probably mean the Maggid.
Sam2, if your friends tell you to Duchen, then you can, or even should Duchen.
Yeah, I’m very sirius.
In the time of the Rishonim, at least out of Eretz Yisroel, Lag Ba’omer was only celebrated for the fact that the Talmidim stopped dying.
Rebbi Akiva’s Talmidim were not all dead because there were still at least five left. You can argue that it is Mashma that he found them afterwards, but some hold that they only stopped dying that day but continued to die afterward. Or, those that were sick beforehand died after.
The Maharal in Nesiv Hatorah says that Lag Ba’omer, which is Chai in Iyar, is a day of life and healing. That is why they stopped dying.
The Bnei Yisaschar has a lot of Remazim for Lag Ba’omer.
I often answer “how are you”s with “yes”. Nobody bats an eyelash. All they meant was, it’s good to see you, or let’s start talking. “Yes”, is the perfect response.
The Gemara doesn’t consider soothing sounds Hashmo’as Kol in Hilchos Shabbos. That is not the greatest Raaya, but the simple Svara is that way, anyway. It might be called Shiras Habria but it’s not actual music.
If soothing, natural sounds would be a problem it would be Assur to stroll by a brook. You do find an Issur of Tiyul, strolling, in Hilchos Tish’a B’av, but I don’t know about Hilchos Availus. Regardless, a recording of a walk is not a walk.
Mr. Mussar,
Sam2 is trying to be helpful by enumerating the Mitzvos where it is a Mitzva to kill, Yaharog. If you want a list of where it is a Mitzva to get killed, Yehoreg, just ask.
How do you know they’re not there? Perhaps a sidewalk artist painted a hole.
And come to think of it, how do you know it was ever there? It was only a picture of one. Now it got rubbed out.
They got sucked in due to the negative pressure created by the tsunamis around the globe.
Or, because of the overcrowding of cellphone frequencies they had to add a new range, which happens to coincide with the impedance of these plates. This causes an inductedd current that melts them.
Perhaps the troll ate them.
The TSA took them for screening. They can’t get the x-ray to go through it, so they’re being outsourced to China in meanwhile.
The CIA noticed that rain bounces off these things. That made them very suspicious. An unidentified black car came by and snatched ’em.
Really it’s all the fault of pigeon feeding. That makes the ground sticky. A car tire gets sticky and then rides off with these covers unknowingly.
Hey, 42. You are giving out the company secret!
Siyum Hashas, because it has a point.
The Ben Ish Chai quotes I-forgot-who that Pumpadisa and Nahardaa is where Bagdad is now, and Bagditaha is something else. If I recall correctly, he says that the name of the city was in fact Bagdad, but the Yidden gave it their own name.
mdd, when the Gemara says, Hah D’reb Pap Teyuvta, and I ask you if we Pasken like that Rav Papa, you will answer that it was Itosav, or Mufrach. You won’t go and start adding your own arguments against Rav Papa, would you?
That’s exactly the case over here. Reb Moshe is saying that a Shita is Mufrach, because it was rejected by other Rishonim. And as you explained, he would have something to answer, but the other Rishonim would not hold of that answer. Reb Moshe was not saying that it is Mufrach because of his own Kasha. At most, he would say that it is Tmu’a. Calling the Ran a ‘person’ in order to ask a very basic question of faulty logic does not square.
His Lashon was quoted here. He doesn’t mention a coffin and I don’t think he meant the coffins of the Christian saints, either.
What are you talking about with this Paris thing? Either way, as I said, it is one thing to say he wasn’t aware of something and quiet another to say he wasn’t aware of your basic question.
Try to be a good conversationalist. Look up online for tips. Also, since people enjoy speaking about themselves, keep the conversation about that person’s interest; allow them to speak while you appear very inerested, asking questions on the topic; and keep a positive tone.
This might not be the issue, but it might be and it won’t hurt. There might be different things at play, so it pays to see someone about it. Sometimes when you hangs around each other too much it gets boring, and perhaps even a nusance. It might be due to being pre-occupied, which can be remedied.
Sam, that Tosafos has two parts. First he addresses the fact that they mention G-d together with their saints, which is the Issur of Shituf. Then he mentions the issue that when they say the Sheim they mean Davar Acher.
To the first issue he says it’s not a problem, and to the second he says that their Kavana is to the Osei Shamayim Va’aretz, whatever that means to them.
Is it completely open or was it only the top part that was stolen? I thought they changed the covers to this new kind with sharp edges.
In what tone was “get it?” said, was it like “you’re exactly right”? So you are telling me that when Reb Moshe didn’t Pasken like a Shita because other Rishonim Fregt it up, that is equivalent to dismissing the words of a Rishon out of I-don’t-understand!?
Even when other Rishonim Freg up another Rishon, it is often with a simple question. It is obvious that he had a Pshat. We just can’t go with it if we don’t understand it.
mdd, you ask, on the Ran, why is that different than ordinary Kavod Hamess. This wouldn’t quiet stump the Ran. As I explained earlier, nobody bows to someone who is not in front of them.
There are things that Rishonim didn’t know. But how to think was not one of them.
You assumed at first that the Ran was saying they worship him as a regular god. I can’t blame you for that understanding. It did seem that way from Sam’s original words. However, now that you saw the Ran’s words you can see how he equates their reverence to him with the Christian reverence to their saints. They never claim their saints to be gods, and yet the Ran says the same thing about them. Chada Metaretz Chaverta.
Perhaps the Noda Beyehuda has other Rishonim, not like that Tosafos. Come to think of it, the Gemara (including Chesronos Hashas) mentions Yom Alef Shel Notzri along with Yom Eidam of Avodos Zara.
mdd, they have other problems, too. There are icons. Also, Apikursus is also Yehareg V’al Yaavor, which leads me back to the original topic here, that a public acknowledgement to a different belief is like a Modeh Ba’avoda Zara.
What would you think about someone getting up in front of a Christian group and reciting a Christian prayer that happens not to use any questionable term?
The difference is that my Rov is alive. that is exactly the difference the Ran says.
I didn’t see the words of Reb Moshe that you are referring to. It sounds from your words that he is saying that it is Fregt Up by other Rishonim. And as I said, it is normal in Halacha not to follow a Rishon when it is considered obscure. I agree again that the Halacha does not follow this Ran.
BTW, that wasn’t a lecture, it was my actual opinion. That is the way I learn a Rishon, don’t you?
mdd:
I was clear that I’m not talking about Paskenning. I was talking about the easy, off-the-bat dismissal of his words, by simply calling it Shver, without even asking a Kasha. Sort of the way you would wave off a Svara from a friend.
Divrei Chulin Shel Talmid Chacham Tzrichin Talmud. How much more so, his Torah, especially what he commited to writing. When something is Shver the first response is Iyun. If that doesn’t help, be Me’ayen more. It’s true that a Posek won’t Pasken like a Daas Yachid, especially when he can’t see the logic. But that is after a real Iyun. Either way, the actual Shita is never dismissed. We do acknowledge that Kitnam Ava Mimasneinu.
Now to your Kasha about reverence. Realize that real, original Ovdei Avoda Zara didn’t believe that their particular Getchka created the world. They only believed that it is one of many in the jungle of gods and goddesses that were worth worshiping. In that light, ancestor worship and saint worship take on more meaning. The Ran is saying that bowing to them as if they were in front of them fits the bill. It is the worship of that other-than-human being.
You mentioned trinity as a reason why Christianity is Avoda Zara. It would seem, though, that although it is Apikursus and it goes against the Ikkur of Hashem Echad, it is still not worship of someone other than the Creator of the universe, even if the discription of Him is a wrong one. Tosafos in Sanhedrin uses this Svara to explain why one may cause a Christian to swear by G-d, even though they are referring to ‘Davar Acher’.
Exactly as The Eagle said. In your mind you surely are sympathetic. If you bring out your sympathy with actions of sympathy, you will be sandwiching your emotions between two sincere attitudes. Eventually, your emotion will join the choir.
There is no point in working yourself up just for the sake of being upset. But, if you feel that you are being too indifferent to someone else’s plight spend some time pondering what the person feels and which different parts of their life are affected by what happened and in what way.
Realize though, that it is normal that as your life gets busier you concentrate less on other people. However, as your own family grows you learn to care for others. This is why the Halacha is that we try for the Shliach Tzibur on Yomim Nora’im to be someone with children.