tag:blogger.com,1999:blog-6453787673476195995.post3866786801384984908..comments2024-03-28T23:20:49.777-05:00Comments on Beis Vaad L'Chachamim: Shemos 3:14. Momentary InjusticeEliezer Eisenberghttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comBlogger10125tag:blogger.com,1999:blog-6453787673476195995.post-8345418679818294172013-01-08T19:14:00.527-06:002013-01-08T19:14:00.527-06:00ברוך השם הטוב והמטיב : found what I was looking fo...ברוך השם הטוב והמטיב : found what I was looking for. See פחד יצחק ראש השנה מאמר י"א פרק א' סימן ג<br><br>Of course, you're welcome to peruse the whole ma'amar if you want to see how this relates to דין.great Unknownhttp://www.blogger.com/profile/15728976902210831137noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-84516219923754536292013-01-07T16:21:18.729-06:002013-01-07T16:21:18.729-06:00Anonymity either means that you don't want you...Anonymity either means that you don't want your name connected with what you're saying or it's just cowardly.<br><br>I've married off all of my children, so the benefit of davar b'sheim omro outweighed avoiding the danger of being misunderstood or maliciously misrepresented. Those problems still exist, but now I'm willing to take the risk.Barzilai/Eliezer Eisenberghttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-49724321601416560592013-01-07T16:06:18.804-06:002013-01-07T16:06:18.804-06:00Eliezer after all these years you are finally reve...Eliezer after all these years you are finally revealing your true idenity!Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-7647004255051207372013-01-06T19:48:37.709-06:002013-01-06T19:48:37.709-06:00The issue, if pursued, can lead to levels of רצוא ...The issue, if pursued, can lead to levels of רצוא ושוב, where, ר' צדוק points out, there is a danger of losing one's sanity or existence [neither of which may be a problem].<br><br>However, at the halachic level, this gets into the concept of הטובה מעין הרעה והרעה מעין הטובה. See particularly the רמב"ם פיה"מ הרואה משניות ה' וו ודו"ק that there is an implication that even though כל מה דעביד that can not be taken as a certainty.<br>The ר"י מלוניל implies, on the other hand, that if the eventual net tovah is inevitable, one indeed makes a טוב והמטיב. Which, given this hashkafa, moots every דיין האמת.great Unknownhttp://www.blogger.com/profile/15728976902210831137noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-55769897266864147112013-01-06T12:30:40.738-06:002013-01-06T12:30:40.738-06:00Yesterday, when I was saying Pesukei DeZimra, I no...Yesterday, when I was saying Pesukei DeZimra, I noticed in 90:15 the passuk שמחנו כימות עניתנו שנות ראינו רעה. This seems to mean that you can balance suffering with joy. So either I'm wrong, or that's not really what the passuk implies.<br><br>As for the hatov v'hameitiv, isn't that what was indicated by the Medrash in Breishis 91 that says מעולם לא אמר יעקב דבר בטל אלא כאן. אמר הקב"ה, אני עסוק להמליך את בנו והוא אומר: למה הרעותם לי"<br><br>Also, that is what distinguished נחום איש גמזו, his always saying גם זו לטובה. I don't know if he kept saying it as he suffered horribly toward the end of his life, but one assumes that if he changed his mind, we would know about it.Barzilai/Eliezer Eisenberghttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-58366853588865916762013-01-06T12:13:48.889-06:002013-01-06T12:13:48.889-06:00This approach to Theodicy posits that from a persp...This approach to Theodicy posits that from a perspective of eternity, there is no such thing as Dayan Ha'Emes; rather, everything is Hatov v'Hameitiv, as will be le'asid lavo, when Hashem echad u'Shmo echad.<br><br>But then what is pshat in "Kalani Mai'Roshi...", "Imo Anochi b'tzara", במסתרים תבכה נפשי...[חגיגה ה] וכו?great Unknownhttp://www.blogger.com/profile/15728976902210831137noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-52289837925277500202013-01-04T04:17:07.321-06:002013-01-04T04:17:07.321-06:00This idea with many variants goes back much before...This idea with many variants goes back much before R. Bergman of course, starting with R. Saadia Gaon, Kuzari 4:3, More Nevuchim 1:63, etc etc. Interestingly, see Rashbam's coded message. I never understood why he considered it to be so esoteric to require encryption. <br><br>Some versions could fit your idea in Rashi better than others. For example, see Ramban's explanation of RSG:<br><br>ועוד דרשו ר' יצחק אמר: אמר לו הקב"ה אמור להם אני שהייתי ועכשיו אני הוא ואני הוא לעתיד לבוא לכן כתוב אהיה ג"פ. וביאור דעת ר' יצחק כי בעבור שהזמן העובר והעתיד כולו בבורא הוה כי אין חליפות וצבא עמו ולא עברו מימיו כלום לפיכך יקרא בו כל הזמנים בשם אחד מורה חיוב המציאות<br>והגאון רב סעדיה כתב, כי ביאורו "אשר לא עבר ולא יעבור כי הוא ראשון והוא אחרון" קרובים דבריו לדברי ר' יצחק<br><br>This is not a comfort to us, only an explanation.<br><br><br>Regarding Rashi (or rather, Brachot 9a), Ramban's pshat seems to fit best (along a different line than the ideas above). <br><br>והכוונה להם בזה, כי משה אמר לפניו יתברך, ואמרו לי מה שמו, שיגיד להם השם שיורה הוראה שלמה על המציאות ועל ההשגחה, והקב"ה השיבו למה זה ישאלו לשמי, אין להם צורך לראיה אחרת כי אהיה עימהם בכל צרתם יקראוני ואענם, והיא הראיה הגדולה שיש אלוהים בישראל קרובים אלינו בכל קראנו אליו ויש אלוהים שופטים בארץ. וזה פירוש נכון באגדה זוElihttp://www.blogger.com/profile/12793717193734899866noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-54284624147511624252013-01-03T16:05:41.807-06:002013-01-03T16:05:41.807-06:00At the bris bein habesorim, did Avrohom Avinu make...At the bris bein habesorim, did Avrohom Avinu make a Hatov v'Hamitiv or a Dayan Ha'Emes?great Unknownhttp://www.blogger.com/profile/15728976902210831137noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-38256172752735420732013-01-03T14:31:31.467-06:002013-01-03T14:31:31.467-06:00I didn't say that this makes suffering any les...I didn't say that this makes suffering any less painful. An impaled kidney hurts even if it is perfectly and even aesthetically just and good. I said that I think that true justice cannot countenance injustice for even a moment, and that I think that making up for it later is not good enough. It's not a debit/credit ledger where all that matters is whether you have a profit at the end of the month.<br><br>Then I said that this is only true if "now" is a separate entity. Only because "now" and "later" exist together is what we experience as unjust just. But it still hurts.Barzilai/Eliezer Eisenberghttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-79518486731154262472013-01-03T13:58:52.362-06:002013-01-03T13:58:52.362-06:00Fantastic. Now I know how to console somebody ר&q...Fantastic. Now I know how to console somebody ר"ל suffering a great tragedy. "Buck up, Charlie. In the face of eternity, your pain and anguish are meaninglessly trivial."<br><br>Thank you for your contribution to my arsenal of נחמה tools.great Unknownhttp://www.blogger.com/profile/15728976902210831137noreply@blogger.com