tag:blogger.com,1999:blog-20173285.post7221448005275098942..comments2024-03-28T21:21:02.777-04:00Comments on Divrei Chaim: Amram's separation from Yocheved -- B'hadei kavshei Rachamana lamah lach?Chaim B.http://www.blogger.com/profile/02231811394447584320noreply@blogger.comBlogger4125tag:blogger.com,1999:blog-20173285.post-22327091498978105322020-01-19T22:12:56.097-05:002020-01-19T22:12:56.097-05:00I should have phrased the question better. Let me...I should have phrased the question better. Let me put it this way: Miriam is saying that Amram's cheshbon is wrong -- Pharoah's gezeira was only on boys; Amram would mean no girls either, etc. <br />Based on the sugya in Brachos, there should be a more fundamental objection to Amram's argument: b'hadei kavshei Rachamana lamah lach, there is no room to make any cheshbonos. It's not that his calculation was off -- it's that there is no room to make calculations at all when it comes to mitzvos.<br />(from CB) Ariella's bloghttps://www.blogger.com/profile/09409352047101582583noreply@blogger.comtag:blogger.com,1999:blog-20173285.post-14707638558993731432020-01-17T12:57:12.216-05:002020-01-17T12:57:12.216-05:00The obvious difference is that in the case of Chiz...The obvious difference is that in the case of Chizkiyah, the issue was clearly kavshei Rachamana. That his children would be evil is not something you could know other than through ruach ha Kodesh.<br /><br />In the case of Amram, there were was a genocidal decree, and it seems that it was in fact being carried out. You don't need ruach ha Kodesh to know that. The issue is whether it is appropriate to still keep having children under such circumstances, or just wait until the decree ends. Tal Benscharhttps://www.blogger.com/profile/13843588912924184369noreply@blogger.comtag:blogger.com,1999:blog-20173285.post-33163705002924528972020-01-16T16:58:39.501-05:002020-01-16T16:58:39.501-05:00"how to fit this gemara...with...[that] gemar..."how to fit this gemara...with...[that] gemara"<br /><br />when Amram divorced Yocheved, could be that he was counting on Aharon* to succeed him as gadol hador. Hashem >"punished"< him posthumously, for all to see, by choosing Moshe to lead...<br /><br />*one of his two children, a girl and a boyalonzo maccabihttps://www.blogger.com/profile/13177738305527364094noreply@blogger.comtag:blogger.com,1999:blog-20173285.post-51431263135307975432020-01-16T15:55:14.228-05:002020-01-16T15:55:14.228-05:00Are we assuming Amram knew the Gemara on Brachos 1...Are we assuming Amram knew the Gemara on Brachos 10 -- but not Sotah 12 (at least until after Miriam changed his mind)? Whereas Chizkiyahu did not know the conclusion of Brachos 10 (until after Yeshayahu told him)?<br /><br />I'm just trying to understand the rules of this thought-game. <br /><br />Otherwise, the simple answer I think is that both sugyas are consistent. In each case, one Biblical hero (Amram, Chizkiyahu) represents the *hava amina* of not bringing children into a disastrous world; while the other hero/navi (Miriam, Yeshayahu) teaches the *maskana* that despite how bad things may look our job is to perform the mitzva and leave the cheshbonos to God. <br /><br />In neither case should we be bothered by the question of how hero #1 could possibly have had this hava amina, didn't they already know the maskana. Clearly the point of both stories is no, they needed a navi to teach them the maskana. It's not as if those individuals learned daf yomi and knew their own stories as recorded in the Gemara before they even occurred. If we are going to question how they acted as they did, how they even had a hava amina, I'd think the more reasonable kashe is on Chizkiyahu -- not Amram -- because he could have learned from the earlier example of Amram and Miriam. <br />Stevenhttps://www.blogger.com/profile/14371365602074869132noreply@blogger.com