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This appreciation for Rachelle’s essence allowed Chris to remain fully committed despite the tragic change in circumstances.
As Pirkei Avot () states, “a love that is not dependent on a “davar” – a physical, material attribute – but rather spiritual qualities - is destined to endure.” Remarkably, the gemara (Sotah 11b-12a) shares a similar story concerning the marriage of Calev and Miriam.
Second, why does Calev’s choice cause the verse to refer to Miriam as his child?
And third, why does the gemara’s explanation of the verses shift back and forth between Calev’s relationship with Miriam, and Calev resisting the plot of spies? Rashi states that Calev married Miriam because he knew that her brothers, Moshe and Aaron, were righteous, and the gemara (Baba Batra 110a) states that a woman’s sons typically follow the traits of their uncles.
However, if Calev married Miriam, then why does the verse use the word “holid” – which implies that Miriam (Azuvah) was Calev’s child?
Rav Yochanan explains, “Whoever marries a woman as “boneha” – her builders.
“I never once thought about leaving her or the situation,” Chris later told the media. We’re going to get through this.” (see story here).
This “Notarikon” reinforces the common understanding that contracting “tzara’at” is a punishment for speaking “loshon hara” (which includes slander that is false, as well as character assassination that is true – in other words, under Jewish law, the fact that a negative statement about another person is true does not exempt the speaker).