intervention

But isn't it all about the effects on individuals (being connected to a collective, and being part of a story)? Since many individuals were born and accustomed to belonging to the same thing, they act that way instinctively, around things in common…
Take away that psychological effect from every single individual - there's nothing left, there's no going beyond the psychological-private…

And so it is explained in the Torah: ‘And you said in your heart, My strength and the strength of my hand have made this strength for me’ 🙂

With blessings, S.C. Levinger

Sh”l – Spil La Sifiya Dekra (Blessings of the Lord) –

17: And you said in your heart – My power and the might of my hand, made this army for me. 18: And you shall remember the Lord your God – for it is He who gives you power, to make an army:

These are the things – The Lord gave His people the Torah, which shaped their culture, and gave them the ability to labor and reach where they have reached.

This is what the Rabbi wrote here in the Teshuva.

And this is the meaning of the verse: “Who gives you power to do good.”

19:19

To the Chazhabs, peace be upon them all,

Didn't the claim, "My strength and the strength of my hand have made me this mighty one" come from someone who has transgressed the warning: "Beware of yourself, lest you forget the Lord your God, so as not to keep His commandments, His statutes, and His laws"; lest you eat and be satisfied, and build goodly houses and dwell in them, and all that you have increases, and your heart is lifted up and you forget the Lord your God.

This man who has forgotten his God and does not keep His commandments, laws and statutes and attributes his economic success to himself ‘My strength and my own hand have made me this strength’ – Can we tell him that his success comes from the Torah that ’shaped his culture’, a Torah that he denies?

More likely is Onkelos' explanation that ’He gave you the power to do strength’ that is, ‘He gave you advice for acquiring property’, ’He helps him make the right decisions that lead him to ‘making strength’, to economic success, even though he has abandoned ’ and His Torah..

The reason that ’ He helps him to acquire wealth, even though he has forgotten his God and his Torah, because of his covenant and oath to his fathers, “that he may establish his covenant which he swore to your fathers,” but God warns further that his help to those who forget him and transgress his will will not last, and in the end, “I have testified against you today that,” and therefore they are commanded to come to their senses and remember that it is he who gave them strength and good advice to succeed in their businesses, to recognize his goodness and therefore to keep his commandments.

With greetings, S.C. Levinger.

Sh”el, this is of course evidence to contradict. The verse explicitly says as I said, which does not prevent anyone from confidently quoting it as if he were saying the opposite.
Although the words of the Rabbi in his sermons on the tenth day of the Tenth Day He intended this because, while it is true that individuals have special qualities to speak from things, just as there are people who are ready to receive wisdom, and others who are ready to put advice in their souls to gather and hoard, and according to this, there would be some truth, that the rich man could say, "My strength and my own hand have made me this strength," with all this, with that strength being planted in you, remember, remember who gave that strength to you and where it came from. And he says (Ibid. 18) "And you shall remember the Lord your God, for He is the One who gives you strength to do strength," he did not say, "And you shall remember that the Lord your God gives you strength," because if so, it would be far-fetched that the strength planted in a person (would not) be a mediating cause in the accumulation of wealth, and this is not the case. Therefore, he said that with your forgetfulness making this strength, you shall remember the Giver of that strength, Blessed be He.

In the 19th chapter of the book of Hashon, the Rabbi indeed mentions that individuals have special qualities to speak from things, just as some people are ready to receive wisdom and others are ready to put advice in their souls to gather and store, and according to this, there will be some truth, for the rich man to be able to say, “My strength and my own hand have made me this strength.” And for this reason, the Torah commands that man remember that His Creator planted these powers in him.

But later (in the commentary by L. A. Feldman, p. 27), the Rabbi explains that there are situations in which it is clear that a person's success was beyond his natural abilities, as was the case in the conquest of the land when the people of Israel defeated nations greater and more powerful than him, and that there is no fear that a person will attribute the victory to his natural abilities, but one must feel that a person will attribute the divine help he received to his righteousness and right, because it is the nature of man's pride and the loftiness of his heart that distorts his counsel, that he attributes his successes to himself on one side or the other, and when they are matters that depend on his ability and wisdom and good counsel, he thinks that his wisdom was sufficient for him, and when they are matters that he sees as transcending his strength and counsel, he attributes them to his right. (Compare also Formula B, p. 11).

The situation we have today, where the people of Israel are surviving and succeeding against enemies who outnumber them tenfold, and are showered with money and international support, is certainly beyond our natural ability, but rather the grace of God who provides the reasons to return our sons to their borders.

With best wishes, S.C. Levinger

Paragraph 2, lines 2-3:
… Then there is no fear that the person will attribute…

Sh”l,
When you bring the verse “My power and my very hand” as evidence against me, it is evidence to contradict. The Rabbi”s words explain the verse exactly as I said. The fact that he then adds another explanation that analyzes events in the world and sees in them the hand of God, I can disagree with that or say that it has changed in our days. I did not undertake to accept all of the Rabbi”s arguments, and not even his arguments in this sermon.
What I brought from him is the interpretation of the verse, and in particular its ending: “For He gives you power to do good”. It is impossible to interpret it otherwise, and therefore bringing this verse against me is absurd.

To Ramadaan, greetings,

What should we do? The Holy Scriptures and the Sages are full of statements about the fact that He watches over His world, and this is one of the foundations of Judaism. It is possible to start a new religion that will combine the views of Epicurus or Aristotle who do not watch over His creatures (the Rambam mentions them in the Book of Mormon, Part 3, Chapter 17, while unequivocally rejecting their methods) along with the observance of meticulous commandments according to Talmudic law, but this is not Judaism. This is a different religion! There is ‘Jerusalem’ and there will also be ‘Ramadanism’

With greetings, Sh.C. Levinger

I recommend that you change only one word in the Shabbat prayer: instead of ‘G-d is Lord of all deeds’ sing ‘G-d is indifferent to all deeds’ 🙂

I don't understand the 'threat' to send those who hold to the understanding that God no longer intervenes regularly in his world to open another religion
If this is true, then Judaism is the first to adopt this concept, and if the sages of Israel in all generations get along
Just as the theory of evolution is not supposed to bother believers in the Book of Genesis
So the abolition of the theory of private providence will not damage our faith, and we will find allegorical or time- and place-dependent solutions to all the verses and sayings that discuss it.
And if the concept is not true to my life, continue the discussion to try to unravel it logically, what is the point of Judaism to you?

Rabbi Shchel

This is a tedious argument that recycles the things that were discussed in the question ‘about your perception of providence’, a few days ago.

A. I enjoyed getting to know the words of the Rabbi who does emphasize the end of the verse as I said.

B. When will you realize that there are people who don't care about what is ‘written’!

They are not moved by the threat that their views constitute a ‘new religion’!

They are not moved by labels and epithets such as ‘epicursal’ and the like!

We want to decide based on our understanding whether there is providence and what its nature is. We will manage with the quotes (or not).

C. Regarding his quote from the Rambam:

Rabbi Michai likes to say that there are students of the prophet who are students in that they imitate him, and there are those who are students in that they are original and independent like him.

The same is true of the Rambam. It is true that the Rambam rejected the words of Epicurus as you mentioned, but the Rambam also represented the figure of the rationalist who was not afraid of what is written. It is not wise to take from the Rambam only what is convenient.

His words are known in the Book of Revelation that if we were convinced by a model in the beginning of the world, we would conclude yes, and we would rape the verses.

So the Rambam is an example of independent thinking, testing, and inference. So don't get hung up on him.

D. I will return and ask you to finally answer whether, in your opinion, you see intervention towards the individual, in accordance with his actions. Try to answer from a reality check, and not from the book.

Best regards

Sh”l, sometimes I have the feeling that I am writing my words in vain. We had this debate several times a long time ago, and I have already answered everything to the point of exhaustion. Here I only commented on one thing about the interpretation of the verse from which you brought evidence: “My strength and the strength of my hand”. I wrote about that, which is evidence to contradict. The rest of the claims you brought here are ancient and have already been answered long ago, so I will not open the discussion again.
And by the way, the fact that he is not involved does not mean that he is indifferent. It just means that he leaves it to us. Like parents to their children. In your opinion, it seems that he is indifferent, because all the evil in the world is his own doing and he did not prevent it. But we have already dealt with that to the point of exhaustion.

If what is written does not interest you, then tell your own truth and do not try to hang it on big trees, who clearly believed the exact opposite. Why deceive people, and to your surprise, there are some who do?
Indeed, what is written is important to them?

The Ramban and the Rabbis lived in a period when Aristotelian philosophy was the undisputed pinnacle of science, and in a period when the Jewish people suffered and were humiliated in all the ruling kingdoms, and yet they clung to the Jewish faith and did not surrender to either the undisputed truths of science or the historical test of success of the rival religions.

Our situation today, both in terms of science and history, is incomparably better. After thousands of years of belief in a ’primitive world’ – suddenly science has also come to the conclusion that the world had a beginning. And in general, they understand that the scientific validity of any theory is limited, and that new discoveries are always likely to come that will make the picture more complex.

Also the absolute deterministic view that saw the laws of nature as absolute laws, leaving no room for intervention that is not an ‘manifest miracle’. Today, in many things, science does not define absolute determinism, but a high probability that the result will be X and not Y. In such a situation, there can be intervention that does not contradict the natural norm, and does not require God to change the order of Genesis.

All the more so that the ’test of success’ History and the personal, are very good for Judaism. The ideological religions and empires that ruled the dome – Hoam Zoharn. In fact, Judaism, which only a few decades ago was considered a ’dinosaur’ going extinct – is getting stronger, regaining its strength in physical and spiritual ways.

Best regards, S.C. Levinger

And to the point –regarding your question about the success of the believer in the reality of the hereafter. I already answered you there. In contrast to Calvinism, which claims that the one who is desirable in the eyes of the Creator is the one with the largest bank account – Judaism sees the hereafter as a ‘corridor’ where one buys the truly important asset, a complete, balanced, and corrected personality. The promised reward in this world is better conditions that make it easier to achieve perfection, and sometimes a person is punished for his few sins in this world in order to purify his soul. In any case, the more a person purifies his personality and deepens his faith, the more he removes the burden of resentment and frustration from his soul and gains a better "quality of life" even in our turbulent world.

In the 2nd chapter of the book of the Hebrews, 2017 Or in other words: God lengthens His nose, to allow man to reach the good through personal choice.

That already sounds good. Go for it!

Best regards, S.C. Levinger

On the 9th of Cheshvan,

To Shchel, Shalom Rav,

No one hung anything on tall trees, and no one misled anyone else.

Rabbi Michi reiterates that – ‘ in his opinion’ – there is no correlation between behavior and success or failure in this world. And I agree with him (he is my tall tree).

The fact that the Ramban and the Ran did or did not adopt the Aristotelian theory is irrelevant to our topic. The fact is that Maimonides rejected everything he believed to be wrong, following his understanding (which was undoubtedly influenced by his time), until the clouded and sorcerous Garib wrote against him in anger that the damned philosophy had misled him, etc. So just as Maimonides has the right to decide according to his understanding, so every person with knowledge and experience (the most knowledgeable in the language of Mara Datra) has such a right.

Regarding my question

Again, you didn't answer, but it doesn't matter.

(The answer is supposed to be yes/no).

Best regards, Haim Zeilig Berger

(P.S. And regarding the ’fake’ response – I received compliments that the imitation is better than the original…)

It is said that there was a judge who was impatient and lost patience and said to the lawyer: ‘I allow you to ask the witness only questions that can be answered with ‘yes’ or ‘no”.

The lawyer said to the judge: Allow me to ask his honor one pointed question, and I will ask for a clear answer ‘yes’ or ‘no”.

The judge agreed to one question, and then the lawyer asked: Your honor, have you stopped taking bribes? Answer me “yes” or “no”!’…

What will the judge do? If he answers ‘yes’, he has admitted that he did take bribes in the past. And if he answers ‘no’, it means that he continues to take bribes.

Conclusion: There are questions in life for which the answer is a little more complex than ’yes’ or ‘no’

And regarding the line between ‘imitation’ and forgery:

If I write in your style and sign with your initials ‘Haim Zelig Berger’ – then it is a forgery.

However, if I make it clear in my signature that these are not really your words – then it can be a fun and funny imitation.

Best regards, Shimsheem Zwelig LeWinberger

In B.D., 19 Cheshvan AH

L.S.T.Z.L – Shalom Rav,

The answer you have to answer (in your opinion) is not too complicated to answer with a yes or no.

If you wish – I will help you with the formulation:

Is there any intervention in the success/failure of the individual? A. No.

Then you can immediately qualify as you wish – but:
1. A person who observes a mitzvah benefits from other directions (that he gains good subjective feelings like the ones you mentioned before: ” from the greatest gift in life, the gift of freedom, liberation from the forces of envy, hatred and competition, liberation from desires whose natural end is harm” – as you put it).
2. The collective (the people of Israel) that observes a mitzvah receives assistance from above (as you think above).

What is so complicated about this?

Regards, Haim Zeilig Berger

Regarding the imitation/forgery. The matter arose in connection with the offer to open a blog, an offer that you refused. A pilot experiment was conducted to test the possibility of setting up a blog and writing in your name, thereby relieving you of the burden of the matter.

To the Chabad – Shalom Rav,

The answer to the question of whether there is divine intervention in the life of the individual is not ‘no’, but: there is a reward for every deed of man. Sometimes it is immediate in this world, and sometimes it is not immediate, due to various considerations, such as the long-suffering of God, the right of the ancestors; the right of ‘good farewells’ to come, purification or atonement of sins, etc., and as we have explained, the main reward is spiritual, the soul's reaching completeness, a process that begins in this world and reaches its peak in the world to come, in which man is freed from the troubles of this world and its temptations..

With blessings, Sh.C. Levinger

Regarding a fake blog in my name, maybe I'll respond there as ‘Shimsheim Zelig Levinger’ 🙂

Shchel, there's not even a new jug here. This is an old, old jug. What I wrote here is exactly what I've written dozens of times in the past and we've argued about it without a shred of change. But I'm tired.

The original question was different, (and although I didn't phrase it correctly in the last response):

Not whether there is interference, but whether there is an indication of interference. That is, can you discern such interference (towards the individual).

And the answer is – no.

Right?

Regarding what happens to me, I can assume that a certain event was a divine response to an unknown act, in order to take stock of my soul. Regarding what happens to others: I am not allowed to take stock of their soul, unless I am a prophet 🙂

With regards, S.C. Levinger

I ask you whether, from observing your surroundings, you notice a correlation,

and you answer that you are prevented from analyzing the results of the observation, since there is a ‘prohibition’ on such analysis for someone who is not a prophet.

Did I understand correctly?

In the s”d, 20 Cheshvan 8

L’Shtsl – Shalom Rav,

Well, you still haven’t answered me.

If you meant it seriously, I suggest you open a new question here in the system, and ask our great Rabbi the Grand Master whether there is a prohibition for someone who is not a prophet to analyze such observations.

After he gives you permission, we can add signatures from the great rabbis of Israel to reach the permit of a hundred rabbis. We will grant you permission to make vows, and everything will be explained to you.

When you use the permit and examine the observation, and you will see that it is impossible to see in our world any correlation (in the life of an individual) between his actions and his success/failure, then we can continue our discussions from this point on.

Do you agree???

With blessings,

Haim Zelig Berger

Huge mess.
I don't understand why the Lord of the universe needs to watch over people when they do it well on their own.

In the 2nd 217th century, Bakhshon A.H.

Hazhab – Shalom Rav,

Regarding the correlation between faith and commitment to the values and commandments of the Torah and success in life, I have already written to you several times that my intuition says that someone who has faith and a stable value compass releases a lot of resentment and frustration, which has a positive effect on health and quality of life.

To test this and confirm the intuitive insight based on practical data, I need to enter the depths of the souls of others to test their level of faith and religious and value commitment, and then simultaneously test the quality of their lives.

I could do such a test if I were a prophet, or alternatively if I were a researcher in the field of psychology or social sciences who has (perhaps 🙂 tools for assessing the personality and happiness of the people they are studying. Since I am not a prophet or a psychologist, etc., I cannot say anything beyond intuition, which is not admissible evidence in a scientific discussion.

I have no choice but to go to my professional field, searching for information. Regarding prophets, you found an interesting comparative discussion in Isaiah, chapter 77. Regarding research literature, see the material provided in Wikipedia, entry ’Religion and Happiness’. Perhaps there you will find satisfaction for your curiosity about the correlation between faith and religiosity and success in life.

Good luck with your investigation, S.C. Levinger

You repeatedly run towards the subjective profit, which a person earns who believes and keeps the commandments. And I have already agreed (just for the sake of discussion) that there is such a profit.

And I have asked you many times about external objective profit. Is it possible to discern a correlation (correlation) between religiosity and the degree of success or failure - external.

Is it possible to discern a difference in the level of vulnerability to earthquakes/pandemics/wars/traffic accidents/diseases between the righteous and the wicked?

Sh”l!

Are you pretending not to understand the question, or do you really not understand?

Say that you don't want to answer, and that's it. Why dodge and squirm???

With regards, Haim Zeilig Berger

In the 21st of Ashkenazic month of Hashvan,

To Chaim Zelig [happy in Ashkenazi] – Greetings,

In my opinion, the objective measure of success is the measure of health, and first and foremost mental health, which naturally also leads to stronger physical health. When a person is full of faith and love, happy in his lot and balanced in his emotions – this will reflect on his physical health.

Even the values of kindness and community, and honoring parents and elders – increase physical and emotional and even economic support, for the elderly, the disabled, the sick and the needy, and help them cope more successfully with problems and difficulties. And all this before we even mention the factor of God's help for those who love Him and keep His commandments who truly call upon Him.

And these things are reflected in statistical data. See, for example, the article “In which settlement do people live the longest?” (on the Israel Hayom website; November 23, 2013), where Bnei Brak and Beit Shemesh are among the leading cities in life expectancy, even though they are economically poor.

Religious settlements such as Modi’in-Ilit, Shoham and Givat Shmuel also lead in the lowest mortality rates, no less than Ra’anana Gedera and Ramat Hasharon, which have high living standards.

In other words: at Mount Sinai we were blessed to be “Ber” people, an acronym for “shy, compassionate, and reciprocating kindness,” and as a result, to a long, happy, and prosperous life.

With best wishes, S.C. Levinger

Shchel, I'm following along and I have to join the happy Zelig's question: Are you pretending not to understand in order to avoid answering, or do you really not understand?

Those who are full of faith and live a moral life are rewarded with a healthier and better life in this world, and therefore in the poor Bnei Brak and Beit Shemesh there is one of the highest life expectancies in the country. The Torah gives longevity, literally!

You are not ready to hear verses, but here I have brought statistics, the real CBS!

With regards, S.C. Levinger

You believe in the Torah from heaven, so why is the faithful testimony of the Holy Scriptures not sufficient?

Greetings, Sh”el above

I repeat one last time (without a word) my question, (because I've already exhausted myself).

I didn't ask about life expectancy (it's a clear result of a better subjective state, like satisfaction and meaning to life).

I asked about coping with objective disasters.

Pay attention (!!!) to what I emphasized in my previous question:

Is there a change in being affected by: earthquakes/pandemics/wars/traffic accidents/diseases. That's what I wrote.

If you don't answer the question, I'm quitting.

Best regards, Haim Zeilig Berger

Your behavior is very disrespectful. You insist on 'not understanding the question'. I'm fed up.

Happy life, mountain man, may your health abound like a river!

I understand your question, but I could answer limited to the material supported by research. You can state categorically without any evidence that there is no difference. I am looking for research material, and it is not clear that anyone has studied the matter.

Regarding epidemics, as far as I know, in the ’Black Plague’ that occurred in Europe in 1348, the mortality rate among Jews was much lower than among Christians. Historians claim that this was due to greater hygiene due to the strictness of hand washing and cleanliness in prayer and eating, etc.

Regarding wars, the situation seems to be the opposite, since due to our uniqueness as Jews, we are fought against more. Let us hope that our enemies will also understand that our stubbornness cannot be broken! It is the secret of our existence!

May you prosper on your honorable and respectful path 🙂

With best regards, S.C. Levinger

I would also like to point out that when we try to make an exception to the principle of providence explained in the Holy Scriptures and reduce it only to the general and not to the specific, or to say that it expired in a certain period of time - the burden of proof lies with the author of the exception.

After all, the ability of God Almighty to lead His world even above nature is required by His being the Creator of nature, and was clearly revealed in the visible miracles of the Exodus and in the miraculous existence of the people of Israel throughout history. On what basis should we come to reduce His leadership only to the general or only to a certain period?

With greetings, S.C. Levinger

Schl”l, if you enjoy repeating your arguments over and over again without reading and without addressing what is written to you, shame on you. I just have to say that I enjoy it less (in fact, completely exhausted), and I have the impression that there are other readers like that.
Everything you bring up here has already been discussed ad nauseam several times, and it is not even the topic of discussion in this thread. It is explained to you over and over again, but you are on your own. For some reason you choose to ignore what is being said to you, so how do you expect a constructive dialogue to take place?! Too bad.

To Rabbi Michi,
I disagree. In fact, Shchel's statistical method is really interesting. After all, you don't expect, as Chazhab suggests, that we can observe an individual person. What would determine that he is indeed worthy of extraordinary divine providence? And if he is wicked, the poet Assaf already asked in the Psalms why the path of the wicked has succeeded? The only way to follow this path, as Shchel claims, is through prophecy, which you deny.
The alternative that Shchel finds is found in statistics. The fact that we constantly prefer materialistic explanations does not rule out additional explanations and therefore does not refute providence. Statistics only raise questions that need to be answered.

To Shchel
A sarcastic comment: Those who do not work have a lot of free time to engage in acts of kindness. This is a sarcastic comment because the fact that someone works does not require that if they do not work they will engage in charitable acts, and therefore to the praise of Haredim who engage in charitable acts and to their detriment that they do not work.

Y”D, that is not the debate here. Here a discussion arose with Sh”el about the verse “My power and the strength of my hands”.
The question you raise is to the merits of the matter. Since you raised it, I will address it briefly:

A. On the methodological level:
1. In my opinion, the burden of proof is on the one who claims that there is involvement and not on the one who claims that there is not, and to the best of my judgment, there is no such evidence.
2. The evidence that must be brought is not from the verses but from reality. I belong to the school of the R”n (the tangible cannot be denied) and not to the Torah (who prove that there are many stars from a verse in the Torah).

B. On the essential level:
1. The findings he presents can be explained in two ways (involvement of the Holy One and mental health that stems from faith, whether true or not.
2. That the Jewish people themselves do this and at the same time prove the involvement of the Holy One (this is already a real logical folly).
3. Beyond that, if the Jews do indeed react differently, we are back to the claim of the Church that Gentiles should not study medicine and use a Gentile doctor. Likewise, the findings of medical studies should not be used, since the spiritual state and prayer always change and influence (and no one, including all the great heaven-fearers, for some reason does not bother to neutralize this). Not to mention the ridiculous "duty of intercession" excuses that explain why we all take medicine and go to doctors anyway.
4. And in general, if we want to examine the meaning of These findings in a more systematic way (which of the two explanations above is correct) requires several experiments with comparisons between control and sample groups: those of Jewish and other faiths, those who pray and those who do not, the righteous and those who do not, and also comparing them with those who use similar secular techniques. As far as I know, this has not been done, and therefore the conclusions are a figment of the imagination.

In conclusion, I will just mention that I also do not deny that there can be sporadic involvement of God in the world. My claim is that there is no indication of anything permanent and certainly not that everything in the world is the work of God (except in the sense of the sermons of the Rabbi and the verse “He who gives you the power to do good.” But as mentioned, this is not the discussion with Shtzel).

In the words of the Holy Prophet, the life of Sarah

Ramada ”a – Hello,

The subject of discussion here is the question of divine intervention in the world, a subject that has never ceased to occupy the world of believers from the days of the Bible to the present day, and there are two sides to the discussion…

When Mr. Berger demanded to bring him an ‘indication’, for intervention in every detail, I explained to him in several ways that it is not possible to bring proof or an explanation for every detail. We do not know all of man's actions, we do not know the value of each action, and we do not know when God responds immediately, and when He prolongs His presence.

We do not have proof and a full explanation for every detail, but we do have a clear indication, both from our knowledge of the Creator's immense wisdom, and from witnessing the wonders of the existence of the Jewish people, which has endured for thousands of years against nations larger and stronger than itself.

From what we see and understand – we can safely conclude that even what we have failed to understand, at least at this stage, is ‘short of the grasp and the depth of the concept’. It is not easy to understand the depth of divine wisdom. We will probably never reach its full comprehension, but we are not exempt from trying to understand more and more!

With blessings of Shabbat Shalom, S.C. Levinger

Happy Shabbat to you too.

I have finished the discussion with Shtzel, and I have no choice but to join in our Rabbi's wishes for a ’Shabbat Shalom’.

To complete the picture of the (delusional) perception of believers today, I quote from comments on the (infantile) Haredi website jdn.

There is a video of a real incident that occurred at a wedding, when one of the participants choked on a piece of steak. Luckily for him (or by private providence) a ‘rescuer’ was sitting nearby, who performed the ‘Heimlich’ technique on him, and saved his life.
The organization published the video (I assume with the survivor's consent), to raise awareness of the importance of learning life-saving knowledge (and for the sake of public relations).

Here are the responses (I corrected typos):
It's hard to say, but for someone who studies Torah, he shouldn't learn it (meaning it's better not to learn first aid – Chaz”b), because God would not have caused such cases, and if he did, he would have. This is what I heard from Rabbi Ben Zion (Abba Shaul – Chaz”b) and Rabbi Shach.

Another response:
Let's not forget, simply, that if the saw had not been there, by which the drummer was saved, then the drummer would not have suffocated in the first place, because his time to die had not yet come.
Because, on Rosh Hashanah, it will be written and on Yom Kippur, it will be signed.
Of course, this does not take away anything from the enormous rights of the lifesaver. Never.
If so, why did God act in such a way that he almost suffocates and is finally saved?
We do not know the calculations of heaven. But this is how the survivor feels in the attempt and confesses, and the rescuer is credited and others are supported. (This response also shows that there is no point in learning first aid (Hebrews 11:2).

Another response:
I have already learned first aid twice, and I still don't know how to do it, even though I got a 95.
So all that remains is to pray, God will protect us!

In their opinion, the fate of the drowning person is predetermined, and they are forced to settle the obligation to learn first aid in complicated ways.

These responses show that the surfers cannot digest the simple understanding that learning first aid saves lives, and cannot synchronize this with the religious teachings they received in educational institutions.

The responses themselves don't bother me that much. There are idiots everywhere. It bothers me that there are no sane responses on their side, arguing and denying this distorted view.

It should be noted that this is a major Haredi news site for a large public, mainly Hasidic, to which the various blockages give a monopoly, when they block other news sites such as Kikar Hashabbat and Haderi Haredim.
Attached is a link: http://www.jdn.co.il/news/israel/905583

In the words of Motzashek Chai Sarah,

To the Lord, Shalom Rav,

What you suggested that the ultra-Orthodox practice kindness because they are not devout is not true. Kindness characterizes the people of Israel from the days of the patriarchs to the present day. Abraham, who calls on the name of the Lord, is the greatest of those who do kindness; Moses, the giver of the Torah, began his journey by rescuing a Jew from his oppressor, continued with the joy of the daughters of Yithro, and established a Torah of kindness for his people.

The secular jurist Prof. Daniel Friedman has already emphasized the uniqueness of the Torah in relation to all the collections of laws of the ancient East, that the Torah is the only one that commands helping others, and sees this as an absolute duty. Helping others is not called “compassion” or ‘nadva’ (charity) but ‘tzedaka’, doing justice. And even in the laws established by the Sages – tzedaka is one of the things that compels the individual.

Throughout history, there has not been a community in Israel that has not had groups that have engaged in tzedaka and charitable acts in person and financially, and to this day, there is no national-religious or Haredi, Ashkenazi or Sephardi synagogue that does not have a tzedaka committee and a charity fund that strives to help everyone in need as best they can. Even in the charitable and medical aid organizations operating at the national level, many of those involved are observant Jews.

In the field of first aid alone (which our friend Mr. Berger mentioned), there are at least three organizations in the Haredi sector – Zak”a, Hatzalah and Ichud-Hatzalah, while the religious-nationals volunteer en masse in the MDA (about which there was a rabbinical reservation and fear of spending many hours with young women on the care team, and that is why the Haredi organizations were established.

A tradition of thousands of years of kindness in the people of Israel, gives its signs even in Jews who have distanced themselves from a life of Torah and mitzvot, who nevertheless excel, like those whose ancestors stood on Mount Sinai, in the basic qualities of being ‘shy, merciful and reciprocating kindness’.

The person who believes that He’ watches over him and helps him at every step – it is only natural that he will see himself obligated to follow the ways of his Creator and fulfill ‘how merciful and gracious He is – you too be merciful and gracious; what does He reciprocate Charity – You too are a reward for charity’.

With a blessing of Shva Tov, S.C. Levinger

Torah scholars have less time for charity. No Rosh Yeshiva or Rosh Kollel would allow his students to engage in charity during the hours of the Yeshiva or Kollel. Outside the Kollel, everyone has a family waiting for them with children who need help raising and educating them. If, amidst his diligence in Torah and his help at home, he manages to ‘grab’ time for charity as well – then he is worthy of appreciation.

To conclude the discussion, I turn again to Rabbi Shtzel:

I apologize if in the heat of the debate I have offended. Sometimes in the heat of the debate I express myself offensively, or out of a spirit of foolishness I commit a prank.

I continue to stand by the recommendation that you open your own blog. I explain again with all due respect, that the format of writing responses requires discourse, negotiation, and dialogue in a private manner.
When a person writes monologues, and does not address the responses he receives, he goes beyond the framework. The appropriate place to write monologues is a private blog. There you can write without restriction, and the public will vote with their feet (or fingers – to be more precise).
Writing monologues that are not on a private blog is not ‘fairy’, in my opinion. There is even an element of exploitation in it.

In my opinion, and I think in Rabbi Michi's opinion as well, you were not conducting a dialogue here (and in other places), but a monologue.

Anyway, once again, apologies and forgiveness, and have a good week.

To the Chabad – Shalom Rav,

First of all, I am happy that after you announced that you were exhausted, you started the new week with renewed strength, ‘double the strength’, and hence a conclusive proof of the words of the bard: ‘And the Sabbath of the soul returns’.(‘The Sabbath is holy’ to Rabbi Yehonatan’)

To the substance of your previous comment, I replied that there are two sides to the debate. If so-and-so claims that God does not intervene in His world – then it is clear that in order for there to be a debate here, the other side must also be heard, otherwise it is a chorus and not a debate!

With blessings of a good week,, S.C. Levinger

Good week

In general, you can send personal optimization suggestions to my private email shimloewinger@gmail.com

Regards, S.C.L

To Professor Micha Shalom,
I have no disagreement with the issue of “my power and my very hand” in the Ren method. It may be that Shchel has it but I do not. But even if I believe in man and his power, it is possible to say, as Shchel claims, that there is an added blessing that stems from private providence.

The proposal that you propose to conduct a controlled experiment is problematic for reasons that Shchel already mentioned. We do not know the opinion of the Lord of the World on each of the details, and in addition, we cannot get to the bottom of his mind and the story of the sale of Joseph will prove it (there are four different interpretations there – the brothers, Joseph, Jacob, the Lord of the World).

In view of this, Shchel proposes what economists describe as a natural experiment. He proposes the test groups as the people of Israel versus the nations of the world. He suggests conducting the test on statistical anomalies over time that will reduce additional variables. . He noted a number of anomalies and more could be added (after the dash, a scientific explanation is suggested and in parentheses, a providential explanation):
The survival of the people of Israel – (the fear of the presence of the Lord over the Gentiles)
The economic success of the people of Israel – literacy (the blessing of the Netzi”b)
The minority of those affected by the black thing – hygiene, but it is worth noting that the city of Prague was almost not affected either.
The percentage of Jews who are Nobel Prize winners – Genetic change among the Ashkenazim.
The return to Zion and the gathering of exiles – nationalism and anti-Semitism (and the Lord will restore your captivity)
The revival of the Hebrew language –
The Holocaust – Anti-Semitism (I only knew you from all nations)
Longevity in Haredi cities – Gemilot Hasadim (Gemilot Hasadim)
The explanations are not always contradictory and some actually fit together, and in any case, according to Shtzel, scientific explanations do not refute the explanatory power of providence, and therefore, according to him, this is evidence for the existence of providence that is no worse than any other evidence.

To the Prophet
The above also comes to the fore.

All of this is clear, and to that I replied that it could be a result of the character and culture of the Jewish people (or of believers in general) and does not prove the involvement of God. Therefore, these "experiments" do not prove anything. I also suggested experiments that would improve the situation, even if they would not constitute a clear decision.

In the 23rd of Cheshvon,

To the 21st of Cheshvon, Shalom Rav,

The Rabbi says that there are things that a person can achieve by virtue of the preparation that God has planted in him, but there are things that a person manages to do beyond his powers, and here it is clear that only God's help enabled him to succeed.

God's help is not an alternative to human action and effort. In the same example that the Rabbi gives, the conquest of the land, the Israelites fought in natural ways, set ambushes and resorted to stratagems, as God guides Joshua in the conquest of Ai.

A person acts diligently and wisely to the best of his ability, and God completes and closes the corners In what is beyond human control.

Best regards, S.C. Levinger

Regarding providence in the Mishnah of the Rambam,
see the comments ‘The ability to choose requires providence (Mo”n, 3,17)’, ‘On the ways of providence’ (Tor 39, 7; Kislev 5777”7); ‘The sayings of R’ Avraham the Rambam on the degree of security’ (ibid., 17 Kislev 5777”7),

Additional sources on the sayings of the Rambam –
In the responses from Sivan 22, 5777, in column 36. And in response to the issue of providence in the Mishnah of Maimonides (for Gil, in the discussion on the answer to your view of providence). (12 Bechshon 5778)

Regarding providence in the natural way

In column 59, in the responses from Tevet 14, 5777, in the responses from Tevet 17, 5777

With greetings, Sh. Levinger.

*Ben Maimonides”m
**The concept of providence

In the last line:
In column 44, in the comments…

On the 2nd of Elul, 5772

To Chaim Selig Berger – Hello Rabbi,

I don't know if you have any family ties, but you might be interested in the fascinating story of Yitzhak Selig Berger, late of Bushtina,'s (from the village of Bushtina), coping with the horrors of the Holocaust, as recounted by his son Shlomo in his testimony ‘A Long and Unfathomable Road of Tribulations, Tortures and Courage’, on the ‘Haksher Rabbi Dori’ website.

Best regards, Menashe Barkai Buch-Terger