How Did Manoach Know It Was a Heavenly Angel?

Shoftim 13:20-21:

ויהי בעלות הלהב מעל המזבח השמימה ויעל מלאך השם בלהב המזבח ומנוח ואשתו ראים ויפלו על פניהם ארצה. ולא יסף עוד מלאך השם להראה אל מנוח ואל אשתו אז ידע מנוח כי מלאך השם הוא.

Rabbi Touger’s translation:

And it was, when the flame went up from upon the altar toward heaven, and the angel of the Lord ascended in the flame of the altar. And Manoah and his wife looked on, and they fell on their faces to the ground. And the angel of the Lord did not continue to appear to Manoah and to his wife. Then Manoah knew that he was an angel of the Lord.

Radak:

ולא יסף עוד, שלא נראה להם פעם אחרת עוד וטעם אז ידע מנוח דבק עם ויעל מלאך ה’ בלהב המזבח ולא עם ולא יסף או יהיה פי’ ולא יסף כלו’ כשראה שנסתלק מעיניו ידע כי מלאך ה’ היה ויש לפרשו דבק עם ולא יסף ויהי פי’ ולא יסף להראה על המראה ההיא בעצמה כלומר עלה בלהב המזבח ולא נראה להם עוד אז ידע כי מלאך הוא שהלך מעיניהם ולא ראוהו עוד במרא’ ההיא.

Alternatively, if it was a trickster or punishing poltergeist, it would have returned. When nothing changed, and yet, it did not return, Manoach knew it was specifically a heavenly angel. “The criminal always returns to the scene of the crime”.

By the way, the commentaries seem bothered by Manoach’s fright, unlike Yehoshua who was only afraid because of the unsheathed sword and deem this as proof of Manoach’s being an ignoramus, etc. But Gideon was afraid, too.

Shoftim 6:22-23:

וירא גדעון כי מלאך השם הוא ויאמר גדעון אהה השם אלקים כי על כן ראיתי מלאך השם פנים אל פנים. ויאמר לו השם שלום לך אל תירא לא תמות.

Some of Us Are Already Preparing Animals for Sacrifice…

Raising Sheep for the Beis Hamikdosh

  

At a small outpost on Har Chevron, Shabtai Kushlevski and his dedicated crew are raising sheep fit for korbanos to be ready when the Beis Hamikdosh is rebuilt.

Kushlevski says that today’s sheep are generally invalid for korbanos for a number of reasons, including the tags inserted in their ears almost the day they are born.

To cover costs, Kushlevski has arranged for sponsors. For $4 monthly, they will have a sacrificial sheep available the moment Beis Hamikdosh is rebuilt.

{Matzav.com Israel}

From Matzav.com, here.

Why Israeli Real Estate Prices Rise and Rise

“Here is a principle to use in all aspects of economics and policy. When you find a good or service that is in huge demand but the supply is so limited to the point that the price goes up and up, look for the regulation that is causing it. This applies regardless of the sector, whether transportation, gas, education, food, beer, or daycare. There is something in the way that is preventing the market from working as it should. If you look carefully enough, you will find the hand of the state making the mess in question.”

Jeffrey Tucker

Against ‘Folk Scholarship’

Acronym Ending Letters

In Hebrew, we find regular letters –

אבג…כלמנ

And then there are Ending Letters, like these –

ךםן…ףץ

When writing Hebrew acronyms which employ last letters like Mem, Chaf, Nun, etc., which form should the final letter take?

Some acronyms simply use Middle Letters –

ה”מ, ש”מ, עאכו”כ, נפק”מ

Many others have Ending Letters, like these –

תנ”ך, רמב”ן, עכו”ם, רמב”ם

So, what is the rule? When is the last letter an “Ending Letter”, and when is it not?

Of course, one could just follow one’s “intuition” (as in: “When does one add the connective ‘Es’?”). This ‘folk scholarship’ seems to substitute for formal knowledge of many literary Torah fields, unfortunately.

As I see it, there are two options:

  1. Nouns or concepts get finalized letters, phrases, however common, do not.
  2. The more commonly used acronyms get finalized letters, while all others do not.

I do not own a huge list of acronyms to verify either theory.

I may have a way to gain better clarity. Perhaps one of our readers can check out Arabic or Greek. These languages, too, possess final forms for some letters in their alphabet. What is their standard operating procedure for initialisms/acronyms?

Have something to say? Write to Avraham Rivkas: CommentTorah@gmail.com

‘Please, Don’t Drive a School Bus Blindfolded!’

The Improbable Prose of Nassim Nicholas Taleb

Taleb is the author of the international bestseller Fooled By Randomness and the blockbuster The Black Swan: The Impact of the Highly Improbable. The books largely overlap, but the second (the focus of the present article) is less liable to misunderstanding, probably because of confusion among readers of the first.

The black swan is a metaphor for the limits of our knowledge and, perhaps more important, our unfounded confidence in our knowledge. The metaphor draws on the familiar notion that before discovering counterexamples in Australia, people in the Old World would have been certain that all swans were white. To be more precise, Taleb lists three attributes of the black swan event his book addresses:

First, it is an outlier, as it lies outside the realm of regular expectations, because nothing in the past can convincingly point to its possibility. Second, it carries an extreme impact. Third, in spite of its outlier status, human nature makes us concoct explanations for its occurrence after the fact, making it explainable and predictable.

Both of Taleb’s books are filled with “fun facts,” just as Malcolm Gladwell fills his own (bestselling) work. Yet the difference is that Gladwell—in such romps as The Tipping Point and Outliers—never has much of a coherent theory for which his amazing anecdotes are relevant.

Taleb, on the contrary, tells us his thesis up front, then draws on his vast knowledge to illustrate his points. One of his central claims is that people place too much confidence in their estimates. Taleb stresses that the issue is not how smart or how dumb people are. “We certainly know a lot, but we have a built-in tendency to think that we know a little bit more than we actually do, enough of that little bit to occasionally get into serious trouble.”

Taleb strings together sentences of surprising profundity while packing his prose with interesting statistics and stories. When reading The Black Swan, I had to stop noting every “interesting” paragraph in the margins, lest I fill them up.

The book’s prologue alone is an interesting essay, containing such standalone gems as the following:

What is surprising is not the magnitude of our forecast errors, but our absence of awareness of it”; “We do not spontaneously learn that we don’t learn that we don’t learn. . . . Metarules (such as the rule that we have a tendency to not learn rules) we don’t seem to be good at getting”; “Who gets rewarded, the central banker who avoids a recession or the one who comes to ‘correct’ his predecessors’ faults and happens to be there during some economic recovery?

Taleb openly despises those in “suits”—very often mainstream economists or students of finance—who make predictions without bothering to study the record of their previous forecasts. Taleb declares, “Anyone who causes harm by forecasting should be treated as either a fool or a liar. Some forecasters cause more damage to society than criminals. Please, don’t drive a school bus blindfolded.”

Of perhaps most interest to the Austrian reader, Taleb champions Friedrich Hayek and mocks Paul Samuelson (who died in December). In a section titled, “They Still Ignore Hayek,” Taleb lauds the Austrian focus on the pretense of knowledge. Yet of Samuelson, the epitome of the neoclassical mainstream, Taleb issues harsh judgment indeed:

In orthodox economics, rationality became a straitjacket. Platonified economists ignored the fact that people might prefer to do something other than maximize their economic interests. This led to mathematical techniques such as “maximization,” or “optimization,” on which Paul Samuelson built much of his work. . . . I would not be the first to say that this optimization set back social science by reducing it from the intellectual and reflective discipline that it was becoming to an attempt at an “exact science.” By “exact science,” I mean a second-rate engineering problem for those who want to pretend that they are in the physics department—so-called physics envy. In other words, an intellectual fraud.

Coming from a philosopher (or an academic Austrian economist, for that matter), such criticism would not mean much to the so-called experts in various fields. Yet Taleb’s criticisms come with a harsh sting, for he is a respected contributor to the field of quantitative finance; Taleb (and a coauthor), for example, offered a more intuitive derivation of the Black-Scholes formula for option pricing.

Continue reading…

From FEE, here.