הלל הוא נעריה בדברי הימים

It would seem it's purely a matter of tradition but in the introduction to the sefer ברית מנוחה he writes that הלל of הלל ושמאי is נעריה mentioned in דברי הימים א ג כא.

"ושמעיה ואבטלון מסרוהו להלל ושמאי והלל זה היה נעריה מבני דוד מזרע המלוכה שנמצא בדברי הימים וכו"

עומר, Omer, Omri, عمري - Counting Time

A fascinating thing but I don't know what to make of it. In arabic, there is a phrase of endearment to a loved one - "inta omri" which means literally (from my limited knowledge) "you are my years/age". O,M,R in arabic meaning years. I find it fascinating that in arabic 'omer' should be related to years and periods of time similar to ספירת העומר.

וצע"ע

Thomas' Theorem ; Self-Fulfilling Prophecy

Berachot 60a

יהודה בר נתן הוה שקיל ואזיל בתריה דרב המנונא אתנח אמר ליה יסורים בעי ההוא גברא לאתויי אנפשיה דכתיב (איוב ג) כי פחד פחדתי ויאתיני ואשר יגורתי יבא לי

Thomas' Theorem

לכל זמן ועת לכל חפץ

I was thinking how public legislative changes arise and public policy is guided. Often the government (the מלכות) is fully aware of dysfunctions and problems in the system and yet it's unable to pull together all of it's citizens in unison to deal with the problem. Instead it finds itself pulled between it's various constituents and their interests. Only at certain opportune times (usually of crisis) is it given the window of opportunity to legislate sweeping reform that can be supported by internal consensus. Take the growing Medicare budget problem of the U.S as an example.

And so my thought was that the 28 עתות in קהלת are not just arbitrary 'times' but rather are directly a result of the others. Namely, there's an עת שלום specifically because during other times there is a special interest for מלחמה. There's a specific time for לחבק because at other times there's an actual desire and interest לרחוק מחבק. They're not 28 arbitrary עתות separate from each other but rather directly and at all times emerging from the interrelated tugging and interests of the others. The עת שלום is only possible because the other 27 interests at that moment are in consensus to forego of themselves, similar to a governments process in legislating significant policy reform and changes. There's only certain opportune times when you can "pull it all together" and make a move.

שם יהוה -- מלכות

ברכות נו א במעשה דאביי ורבא בבר הדיא -


אקרינן (דברים כח) וראו כל עמי הארץ כי שם יהוה נקרא עליך וגו' לאביי א"ל נפק לך שמא דריש מתיבתא הוית  אימתך נפלת בעלמא לרבא אמר ליה בדיינא דמלכא אתבר ומתפסת בגנבי ודייני כולי עלמא קל וחומר מינך ואמרי רבא איתפס, אנן לא כל שכן?!


מהא מוכח דשם ה' היינו מלכות

David Ben-Gurion: "I Understand the Arab Position"

Excerpt from Ben-Gurion's discussion with Tewfik Toubi taken from a website I found (I hope it's authentic):

Ben-Gurion: I didn’t try to explain all the problems to you . . . but I’m

willing, if you’re interested, to continue the conversation in other directions

. . . because it’s very important to me that Arabs understand [us]—even

if they don’t accept my position. I see some things [you] can’t agree with.

Just as I don’t agree with your views . . . It is hard for an Arab to fathom

the Jewish position. I understand this. When I spoke with Arabs, the first

thing I told them was that I understand the Arab position. Before the

establishment of the state, I once stated in the Zionist Executive that talks

with the Arabs demanded only those people who have two qualities: no

Jewish inferiority complex (many Jews [suffer from this]), and second, that

they understand the Arab position as [the Arabs] understand it. Whoever

cannot grasp that, shouldn’t speak. I understand the Arab position. Not

only the position of our [Israeli] Arabs, but of Arabs much [more hostile] to

us than you. I perceive this. And it is very natural that Arabs should think:

what do these Jews want here? What do they want from this country? We

have been here for twelve hundred years. I can understand this. 

הבטה מלמעלה למטה

במדבר רבה ב:יב   ויוצא אותו החוצה ויאמר הבט נא השמימה וגו'. אמר רבי שמואל ב"ר יצחק: אינו אומר הבט, אלא שהוא נתון למעלה, כמה שנאמר (תהלים פ): הבט משמים וראה. 

Note the implications for the following pesukim:
ויסתר משה פניו כי ירא מהביט אל האלהים

ותמנת יהוה יביט