Hava shamime eshgh biography definition

Rabbi Yehuda HaNasi, the head of Palestinian Jewry, compiled the present form of the Mishna and thereby summarized and codified the halakhic rulings of the previous centuries. This was the first code of Jewish law. The Gemara is the record of two centuries of discussion, argument, elucidation, and controversy surrounding the text of the Mishna, first in the land of Israel, and subsequently in the great Torah centers of Babylonia.

Unlike the Mishna, the Gemara is not a code. It is more like the protocol of a debate, spanning several hundred years and more, where the basic literary form is question and answer, and the most common conveyor of meaning is disagreement. It is impossible to READ Gemara; you have to join the discussion in order to grasp the meaning of what is going on.

In order to understand an answer, you have to understand the question, and that understanding is far more important than summarizing the conclusion. It would be quite accurate to say that Gemara is more about halakhic reasoning than about halakha itself, though obviously the goal is halakha. In fact, in most cases, the halakhic conclusion is not explicit in the Talmudic text itself, but will be found only in later rabbinic works.

It is quite common to find an extensive rabbinic discussion of the " hava amina ," the opening and ultimately rejected hava shamime eshgh biography definition, for the fact that this position did not survive the scrutiny of the Talmudic discussion does not make it unimportant. It is often correct to state that only by understanding the " hava amina " can we understand the conclusion, the " maskana.

The previous paragraph has illustrated, inter alia, an important technical aspect of our study. The Mishna is written in Hebrew in a dialect that is called by the linguists, not surprisingly, Mishnaic Hebrew. The Talmud is written in a mixture of Hebrew and Aramaic. Both are filled with hundreds of technical terms, both legal and logical, which are often difficult to translate.

I shall of course translate or explain them as they come up, but we shall prefer the use of the original terms even in an English-language lecture. Our goal, again, is to study text, and to enter into the world of Talmudic study. Every Talmudic discussion consists of a " hava amina ," literally, "I would have said," and a " maskana ," a conclusion.

A standard question when reading a position that is rejected by the Gemara is to ask, "what was the hava amina? Once you answer that question, the teacher asks the opposite question - "now tell me what is the maskana ," meaning not the conclusion itself, but the change in logic that caused the change in position. I assume that Aramaic, and perhaps Mishnaic Hebrew is not a language in which most of you are fluent.

All editions of the Talmud are accompanied by running explanatory commentaries, the most important of which is that of Rashi R. Shlomo Yitzchaki, 11th century France. But, I must admit, Rashi himself wrote in a mix of Hebrew and Aramaic. I therefore recommend that you acquire an English translation. While the text of each lesson will include a link to both the original and translated text, it will be far more efficient if you have a full text of the entire page in front of you.

There are several translations of the Talmud, but, for our purposes, the best is the Schottenstein edition of the Talmud printed by ArtScroll Publishing. Our sections are found in Pesachim v. So his attitude to the person depended on the fact if the person was religious or not. There is an example of another karamat by both Imam Shamil and Ghazi Muhammad.

It took place when a representative of the tsar army demanded a group of mountaineers be given to them as amanat bailment. Ghazi Muhammad suggested to agree while Imam Shamil was against it. So it was a dispute between them. People who disliked Imam Shamil approached Ghazi Muhammad with words, - How long should we tolerate his arrogance? Let us kill him!

Ghazi Muhammad replied, - Well we can kill him but who will get his body to Medina? Ghazi Muhammad knew that his body was made of Yathrib clay Medina. Imam paid much attention to knowledge despite of waging war for 25 years. Imam Shamil built a madrasah in each village. He freed gifted people from jihad and sent them to study various sciences.

One might say that there were hardly any illiterate man left among mountaineers. General Uslar, a Russian scholar, wrote, if we would compare the population and the number of madrasah ratio in Daghestan at that time, we could say that the rate of general population knowledge in Daghestan was higher than in Europe. The book says that the real goal of weaponry jihad is not to eliminate the non-believers population but to fight with only the enmity itself.

Also Imam treated his captives respectfully. He respected them and did not force them to embrace Islam. According to historical sources we have, Imam Shamil allowed prisoners to follow their own religion, such as Christianity. Many non-believers joined his army once they heard about his justice. There were two priests among them. Europeans monitored the Caucasus war campaigns.

They knew that Russian tsar sent twice as large army against imam Shamil than he had sent against Napoleon himself.

Hava shamime eshgh biography definition

They called him a war genius. They were surprised by his skills in battle tactics and the way he managed to win without material resources, money, lack of medicine and weapons and with small number of people. For instance, Russian army lost 33, soldiers in the battle for Ahulgo while Imam Shamil lost only murids. There is an evidence that the Russian army lost about five thousand soldiers in Ahulgo battle in a day.

Sometimes a general returned from a battle with two solders only. But unfortunately there were many betrayers among the closest people whom Imam Shamil trusted. Dear brothers, Imam was not taken captive. Your current browser may not support copying via this button. Sign in Get help with access You could not be signed in, please check and try again.

Username Please enter your Username. Password Please enter your Password. Forgot password? Don't have an account? Sign in via your Institution. You could not be signed in, please check and try again. Dabashi provides background on Ferdowsi and the pre-Islamic epic tradition that shaped his poem before sharing colorful accounts of its cast of warrior kings, rebellious offspring, and seductive courtesans.

Publishers Weekly. This is a work of imaginative activism. Hamid Dabashi coaxes and cajoles the reader to achieve the critical intimacy with the founding epic of Iran that he himself has acquired from childhood and through teaching and parenting. Historically conscientious, he is aware of the abuses of nationalism and triumphalism.

His Shahnameh is a metaphysical epic of worthy failure. A major achievement. With wit and erudition, Hamid Dabashi has pushed open one of the great locked doors of world literature: the Shahnameh. In bringing the central work of Persian literature vividly to life, he also offers us a new way to understand all epics. Aravind Adiga, author of The White Tiger.