ish_medaber

@shmuel_frank @shmuelp30 @eli020187 דלפ אין מה שהוא יותר ליטאי מהומור עם עקיצה

@conor64 For me it was mainly that the shutdowns/social distancing lasted far longer than necessary, despite the toll particularly on children and on the elderly.

A question for everyone: survey data suggests that by the end of the Covid-19 emergency trust in public health institutions had decreased significantly. If you are among the people who reacted that way, why specifically? I'm hoping for long, diverse, individualized answers.

this was an insane moment in american politics and i want to revisit it a hospital in gaza was reported by the entire american press corps as having been destroyed by an israeli airstrike with 500 killed i was on stimulants monitoring the situation in realtime

thanks to @Jacob__Siegel for reminding of this moment in blood libel in his so far excellent piece on the recent history of free speech, which i'm still reading but which here activated my information war post-trauma causing me to flip a table x.com/zriboua/status…

@rah_66_comanche @ReelJustinLewis *except that it's missing the chicken

@ReelJustinLewis No the first image is right.

Is this true?

@yoav_tene3712 @yehonatan1023 אליבא דאמת אני בכלל לא מקבל את ההגדרות האלו. אבל למעשה יש הרבה הרבה מה"אשכנזיות" ברב קוק ואני מתכוון למעליותא.

@IMedaber @yehonatan1023 זה לא אומר הרבה, יש הרבה אשכנזים שהם ספרדים פנומנולוגית, הרב קוק הוא אחד מהם

זה מצחיק כי כשהייתי ילד היה לי ברור שיש זיהוי מוחלט בין אשכנזים לחרדים אבל לשני הכיוונים. כלומר, ידעתי על קיומם של אשכנזים שאינם חרדים אבל הייתי משוכנע שהמשמעות של אשכנזיות מסתכמת בפנאטיות דתית אז חשבתי שברגע שמישהו לא חרדי הוא פשוט לא לוקח את המסורת האשכנזית שלו ברצינות

@yoav_tene3712 @yehonatan1023 הרב קוק היה אשכנזי בפסיקה אבל

@yehonatan1023 אני קצת נוטה לרעיון הזה* בתקופה האחרונה, הרב קוק נגיד היה מקובל ספרדי לכל דבר(כמו הרמבם) *על המשמעות של אשכנזיות

@MeirSimchah woa

My foolish belief was that from this war we must emerge better. We will be not just a stronger military, a victorious hegemon, even a more coherent society, but also a deeper culture and individuals, somehow transmuted, purified, refined like gold, of more perfect מידות, character. Somehow, I imagined that everyone thinks this way, at least all Jews who live lives of Torah. Mustn't hardship make us better? Why else would Hashem give us hardship? How can it be otherwise? With the words 'אימה חשכה גדולה נופלת עליו', HQBH hinted to Avraham that there would be a series of גלויות, exiles. So the exile-redemption process is built into ברית, our covenant. In the second verse of the Torah '', HQBH hints at these same גלויות, exiles. So the exile-redemption process is built into מעשה בראשית, the very process of creation. How can the punishment of exile come built-in if we have freedom of will? Exile must be part of our development as a people and as a world; it isn't merely punitive. Yes, it may be triggered by transgression, but it comes to reveal, address, and remedy the layers of immaturity in us according to which we've become self-involved and fallen out of, or lurched out of, our relationships with HQBH and with humanity. Yet, reading the words of our sages, I can't find sufficient support for my hypothesis. Sometimes theories of history are described as either linear or cyclical. (For linear, think Augustine, Bede, Comte, Hegel, Marx; for cyclical, think Vedas, Polybius, Ibn Khaldun, Vico, Spengler, Toynbee.) I've come to think of history in a hybrid fashion like a spiral. There are local cycles of exile and redemption, darkness and light, chaos and integration, that globally move toward an ultimate redemptive reality. And I've slotted the words of our sages into my view. But if I question my priors and read their words, I sense another view: history is a hurricane which we survive by holding onto the Torah for dear life and doing the mitzvot. What's up in the air is the attitude we adopt toward our method of survival. I don't mean this to be reductive about our sages metahistorical thinking. I do think that they are incredibly, courageously open-minded and careful in their deliberations (מתונים בדין), and therefore stay close to specific verses and withhold from proposing grand theories. As Iyyov concludes: הֵ֣ן קַ֭לֹּתִי מָ֣ה אֲשִׁיבֶ֑ךָּ יָ֝דִ֗י שַׂ֣מְתִּי לְמוֹ־פִֽי׃ See, I am of small worth; what can I answer You? I clap my hand to my mouth. And as HQBH answers him - speaking out from a storm: הֵן־תֹּחַלְתּ֥וֹ נִכְזָ֑בָה הֲגַ֖ם אֶל־מַרְאָ֣יו יֻטָֽל׃ לֹֽא־אַ֭כְזָר כִּ֣י יְעוּרֶ֑נּוּ וּמִ֥י ה֝֗וּא לְפָנַ֥י יִתְיַצָּֽב׃ מִ֣י הִ֭קְדִּימַנִי וַאֲשַׁלֵּ֑ם תַּ֖חַת כׇּל־הַשָּׁמַ֣יִם לִי־הֽוּא׃ See, any hope [of capturing] it must be disappointed; One is prostrated by the very sight of it. There is no one so fierce as to rouse it; Who then can stand up to Me? Whoever confronts Me I will requite, For everything under the heavens is Mine. Most fascinatingly, HQBH responds to the dozens of chapters deliberating on the nature of divine justice and individual providence with a sweeping global perspective that takes in all of creation. It's folly to imagine you can catch the Leviathan with your little fishing hook. My idea was simplistic and incomplete. I'd tried to wrangle divine providence onto a leash. So, it isn't necessarily the case that we will be refined through our hardship. Perhaps we will simply erode. When I was in middle school, a Holocaust survivor came to speak to us. She was full of life and love. Somehow, living through the camps had brought her enlightenment. Several years later, I brought my middle school students to hear a Holocaust survivor speak, and the man was a broken shell. He told horror stories, then waved an American flag and thanked the U.S. of A. for his salvation. But his patriotism seemed desperate. It was the glue he used to keep together the pieces of his psyche. Hardship refines some and destroys others. Nietzsche took evolution to heart: 'Was mich nicht umbringt, macht mich stärker' (What doesn't kill me makes me stronger). But some things kill by degrees and just make you weaker. And a species killed off by hardship doesn't necessarily leave a happier ecosystem. The vacuum may be filled by sinister creatures. Disillusioned of ideals and hopes, you may become broad-minded, careful, and wise, but often people become bitter, scoffing cynics. So, what makes the difference? Is it a choice? What do you need to receive your hardship well? What lets you make the most of your גלות exile? Before you leave מצרים Egypt and head into the מדבר wilderness, before you leave the Babel and Persia and return to the Land, before you feel relief from the scourge of our enemies and begin to rebuild, what must you know to come into the next stage not less but more, not inured to injustice, hate, absurdity, but wise, vital, and full of wonder, not a fragment of yourself but a more refined, integrated self? I don't know. But I can suggest a heuristic, a rule of thumb to orient us. The vision of creation which HQBH gives Iyyov fills us with a sense of His majesty. To relate to the process in which we're involved, we can cultivate WONDER. And according to Rambam that leads us to LOVE and then to AWE (Hilkhot Yesodei HaTorah, chapter 2). For me, it's useful to conceptualize this as the WILL to SIMCHAH (joy). (If I just think wonder, I think science, and I get pedantic and cold. I need to orient myself emotionally; or better, I need to keep as primary in my mind, not the mechanics, but the relationship.) So, don't merely come away from this war, nor from hardship generally, with relief, sighing about those idiots or cruel bastards who tried to destroy you, trauma-bonded with other survivors - and coordinately distrustful and suspicious of people who don't know first-hand, cynical about humanity and creation, looking to retire to a small life unbothered as a grave. Find ways to make your exodus be with Hallel and rejoicing. Recall the miracles we've experienced not with mere gratitude but with wonder, orient yourself with joy, cultivate love and awe.

@yehonatan1023 ברוך שכיונתי x.com/IMedaber/statu…

(הראב"ד לא השיג עליו בזה)

לא רבים יודעים, אבל בעבר לא הייתה לבני האדם בחירה חופשית. כך התנהל העולם עד שהרמב"ם פסק שיש בחירה חופשית. מאז, לכל בני האדם יש בחירה חופשית

@Beinish_dos @HaimTraitel ככתוב: אל יתהלל חגור בחגורתו ואל יתהלל מפתח במפתחתו, כי אם בזאת יתהלל המתהלל

@HaimTraitel אל יתהלל חגור כמפתח

שבירת החגור

@yoav_tene3712 וזה נקרא "השדים של שרודינגר"

@yoav_tene3712 זה היה תוקף רק עד שכתב היעבץ שהרמב"ם לא פסק כן, אז חזרו כל השדים. עד שבא הרב קאפח ופסק שהרמב"ם כן פסק כן...

לא רבים יודעים, אבל בעבר היו לבני האדם שדים בחצר של הבית. כך התנהל העולם עד שהרמב"ם פסק שאין שדים. מאז, לכל בני האדם אין שדים בחצר של הבית או בכלל

@Twinola2 @Shadow_Rebbe 1. I believe that is A lesson, not THE immediate lesson 2. Note that halachically that possuk is limited to geirim...

@IMedaber @Shadow_Rebbe כי גרים הייתם בארץ מצרים Pretty general orientation, no?

Look at your life through heaven's eyes the story of exodus how pharoah and egypt abused pharoah the lesson is that when you have power, don't abuse it remember your roots

לא יודעים רבים, אבל בעבר היה מקום לכפירה בעיקר. כך התנהל העולם עד שהרמב"ם פסק שחייבים לידע שיש אלקים, והראב"ד לא השיג, כך שעכשיו חייבים להאמין.

@Shadow_Rebbe Well I highly suspect that our views of the relationship between the "true" narrative and the victimization narrative is, diverge significantly.

@IMedaber my take would be that if you don't know that target clearly and its not integrated, you might warp your story into victimization. I've seen it too many times

@Shadow_Rebbe Yes

@IMedaber ah, I think I see you're saying that if you don't focus on your own story of redemption you'll have a hard time actually moving on to the next step of redeeming correct?

@Shadow_Rebbe The love for all best emerges from one secure in his own family, who knows that his parents and his siblings love him.

@Shadow_Rebbe Yet that's related to my point. I am agreeing that compassion for all emerges out of the story and the subsequent stories. But I think you are putting the cart before the horse.

@Shadow_Rebbe I'm hesitant to define the exact lesson because that's more complicated and I see different possibilities. But they emphasize the particular.

@IMedaber so what is? I'm trying to figure out your positive vision

@Shadow_Rebbe Especially but not solely because I think the lesson is first a lesson in particularness before it addresses the universal

@Shadow_Rebbe Yes so I don't think learning the way of compassion for all creatures is the lesson to be emphasized, although it definitely is there