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<a style="color:#888;font-size:22px;font-family:Arial,Helvetica,Sans-Serif;font-weight:normal;text-decoration:none;" href="http://www.aishdas.org/asp" title="(http://www.aishdas.org/asp)">Comments for Aspaqlaria</a>
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<a href="http://www.aishdas.org/asp/2006/06/asher-yatzer.shtml#comment-2737">Comment on Asher Yatzer by Shlomo</a>
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<span>Posted:</span> 16 May 2007 07:52 AM CDT</p>
<div style="margin:0;font-family:Georgia,Helvetica,Arial,Sans-Serif;line-height:140%;font-size:13px;color:#000000;"><p>The time when I had the best kavana, ever, for asher yatzar was in yeshiva right after we publicly shechted and dissected a sheep.
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<a href="http://www.aishdas.org/asp/2005/12/what-is-berakhah.shtml#comment-2736">Comment on What is a Berakhah? by Shlomo</a>
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<span>Posted:</span> 16 May 2007 07:49 AM CDT</p>
<div style="margin:0;font-family:Georgia,Helvetica,Arial,Sans-Serif;line-height:140%;font-size:13px;color:#000000;"><p>I always thought that bracha/blessing simply meant to giving/bestowal. When God blesses us, that’s the obvious meaning. When we bless God, I think the exact same meaning applies. We are bestowing, granting, and presenting an “item” of praise to God. When we had a Temple we would literally present physical offerings to God; nowadays we just say a formula. But logically there is no difference, either way we are giving God something, even if it’s something that God doesn’t in any way “need”.
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<a href="http://www.aishdas.org/asp/2007/05/rest-is-commentary.shtml#comment-2727">Comment on … The rest is commentary by Shlomo</a>
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<span>Posted:</span> 16 May 2007 01:21 AM CDT</p>
<div style="margin:0;font-family:Georgia,Helvetica,Arial,Sans-Serif;line-height:140%;font-size:13px;color:#000000;"><p>There is an “Orthodox Forum” book on this topic, no?
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<a href="http://www.aishdas.org/asp/2007/05/birkhas-avos.shtml#comment-2725">Comment on Birkhas Avos by Shlomo</a>
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<span>Posted:</span> 16 May 2007 01:04 AM CDT</p>
<div style="margin:0;font-family:Georgia,Helvetica,Arial,Sans-Serif;line-height:140%;font-size:13px;color:#000000;"><p>I see.</p>
<p>The way you explain the Gra there, it seems that “might” and “transcendence” don’t refer to different qualities - rather that “might” refers to what Moshe said and “transcendence” refers to our elaboration.</p>
<p>That makes more sense, but I think it affects your attempt to relate our prayer to the Biblical prayers. If there’s no qualitative difference between “might” and “transcendence”, then there is little point in dividing the verses between them. Of course, you had trouble making this division in the first place (i.e. with Yehoshafat) so perhaps this “difficulty” would strengthen your point overall.
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<a href="http://www.aishdas.org/asp/2007/05/hashem-and-morality.shtml#comment-2706">Comment on Hashem and Morality by Aspaqlaria » Blog Archive » Ethics and Morality</a>
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<span>Posted:</span> 15 May 2007 05:34 PM CDT</p>
<div style="margin:0;font-family:Georgia,Helvetica,Arial,Sans-Serif;line-height:140%;font-size:13px;color:#000000;"><p>[…] We therefore have two notions of morality: In this entry I am suggesting it means doing what we were made for. However, in that earlier entry (which was also expanded moments before this one) I wrote that being moral is all an elaboration of “what is hateful to you, do not do to your peer” and that even halakhah is only necessary because of the complexity that arises from applying a simple rule to a complex universe. […]
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<a href="http://www.aishdas.org/asp/2005/05/reasons-for-mitzvos.shtml#comment-2705">Comment on Reasons for Mitzvos by Aspaqlaria » Blog Archive » Hashem and Morality</a>
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<span>Posted:</span> 15 May 2007 05:31 PM CDT</p>
<div style="margin:0;font-family:Georgia,Helvetica,Arial,Sans-Serif;line-height:140%;font-size:13px;color:#000000;"><p>[…] After proving that ge’onim and rishonim assert the existence of a natural ethic (citing R’ Nissim Gaon, Ramban, Chizquni and Rav Saadia) he ends up revamping MA to be about supplementing natural ethics with the more refined Divine ethic. For example, one can argue the need for a Divine ethic not on the grounds of “Thou shalt not murder” but on the impossibility of natural ethic dealing with abortion, euthanasia, and the other borderline cases in any deterministic way. (This ties back to an entry written earlier this week.) […]
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<a href="http://www.aishdas.org/asp/2007/04/the-butlers-dilemma.shtml#comment-2702">Comment on The Butler’s Dilemma by micha</a>
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<span>Posted:</span> 15 May 2007 04:21 PM CDT</p>
<div style="margin:0;font-family:Georgia,Helvetica,Arial,Sans-Serif;line-height:140%;font-size:13px;color:#000000;"><p>Yeihareig ve’al ya’avor is about lehatzil atzmo. The butler’s dilemma is for A to steal from B to save C.</p>
<p>BTW, the litmus test doesn’t work that well, as there are other mitzvos beyond those three for which one must risk their life rather than avoid. Milkhemes mitzvah, for one.</p>
<p>-mi
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<a href="http://www.aishdas.org/asp/2007/05/birkhas-avos.shtml#comment-2701">Comment on Birkhas Avos by micha</a>
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<span>Posted:</span> 15 May 2007 04:18 PM CDT</p>
<div style="margin:0;font-family:Georgia,Helvetica,Arial,Sans-Serif;line-height:140%;font-size:13px;color:#000000;"><p>Your sections would defy the Gra’s notion that birkhas Avos is based around “haKel haGadol haGibbor veHanorah”. This forces Kel Elyon to be with the subsequent “gomeil chasadim tovim”.</p>
<p>The categories of might and transcendent come from the predecessor prayers, which all mention gevurah followed by a mention of G-d being in heaven, or changing time, or Master of all on heaven and earth… transcendent descriptions. In addition to the three examples on the page, earlier comparisons of these tefillos also include: Daniel 9:4, Nechemiah 1:5, Melachim I 8:23 (which is also Dh”Y 2 6:14). In other words, the categories aren’t mine, but I may have mislabeled what each of the 5 sections such prayers (except when omitted as redundant to the chasimah) have in common.</p>
<p>-mi
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<a href="http://www.aishdas.org/asp/2007/04/the-butlers-dilemma.shtml#comment-2696">Comment on The Butler’s Dilemma by Shlomo</a>
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<span>Posted:</span> 15 May 2007 03:30 PM CDT</p>
<div style="margin:0;font-family:Georgia,Helvetica,Arial,Sans-Serif;line-height:140%;font-size:13px;color:#000000;"><p>In addition to the sources he brought, Barzilai’s view is supported by the fact that theft is not yehareg veal yaavor (although I think there’s an opinion somewhere, which we don’t accept, that disagrees).
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<a href="http://www.aishdas.org/asp/2007/05/birkhas-avos.shtml#comment-2695">Comment on Birkhas Avos by Shlomo</a>
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<span>Posted:</span> 15 May 2007 03:23 PM CDT</p>
<div style="margin:0;font-family:Georgia,Helvetica,Arial,Sans-Serif;line-height:140%;font-size:13px;color:#000000;"><p>I don’t think your categories of “might” and “transcendence” are coherent or consistent.</p>
<p>I think it makes more sense to divide into 3 sections:</p>
<p>1) Who God is - everything through El Elyon<br />
2) What God does - through …beahava<br />
3) Me’ein hachatima and chatima</p>
<p>Sections 1 and 2 can each be subdivided into two sections, one “particular” and one “universal”.</p>
<p>I’m working on a post on this basis on my own blog.
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