Chidushim on Daf Yomi

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  • #1824574
    Reb Eliezer
    Participant

    The mishna at the end of Maseches Menochos אחד המרבה ואחד הממעיט בלבד שיכוין לבו לשמים whether one adds or diminishes as long as יe has the heaven in mind. Rav Ovadya Yosef in Yabia Omer YD (10,29), take the word אך which diminishes is followed by letters לב, take the word גם which adds, the letters preceding it are also לב indicating that in either case we come together at לב, רחמנא לבא בעי doing it for the right reason
    לראש -לעשות רצון אבינו שבשמים.

    #1824609
    Reb Eliezer
    Participant

    Above should be, he has heaven in mind.

    ברכות יז,ב

    When we do some chumra openly that others don’t do is considered יוהרא a sign of haughtiness, gaiva.
    Putting on Rabbenu Tam’s tefilin, says the Aruch Hashulchan O’CH 34 after a long discussion that since many people currently put it on, it is not consirered yuhara. Similarly following the Rabbenu Taam waiting for 72 minutes, 4 mil after shkia on motzei shabbos as paskened by the Mechaber O’CH 261 is not yuhara.

    #1824727
    Reb Eliezer
    Participant

    The difference Menochas (34,2) Tosfas beginning Hakora Kora, between Rashi and Rabbenu Taam’s tefilin is the placement of the parshiyos. The writing is in order. Rashi’s view קדש, והיה כי יביאך, שמע, והיה אם שמע whereas according to the Rabbenu Taam, the last two are reversed הויות באמצע , shma at the end. The Aruch Hashulchan above says that both are true Rashi’s for this world and the Rabbenu Taam Taam’s for next world. They found a pair of tefilin in the kever of Chazkiah like Rashi, so the Darishe said maybe they hid it there because it was pasul.

    #1824798
    Reb Eliezer
    Participant

    There are three viiews when it comes to night. The Yereim, Rav Eliezer Mimetz, who holds that night coincides with the shkia and ben hashmoshos is 3/4 mil (18 minl) 12 1/2 min before it. Erev shabbos we follow this most stringent view with the most lenient view that a mil is 24 min. The geonim’s view there is a shkia and 12 1/2 min after it is tzeis hakochovim or night. Those who follow this are Rav Moshe Alashkar also known as Gaon Yaakov and the GRA. Finally Tosfas Pesochim (94,1) with the beginning words Rebbi Yehuda telling us the Rabbenu Taam’s view having two shkias. After the first shkia 58 1/2 min ben hashmoshos starts for 12 1/2 min and then another shkia occurs in conjuction with tzeis hakochovim. The follower of this view is the Mechaber SA O’CH 261,2 and the Minchas Kohen. Many follow the GRA and as many follow the Rabbenu Taam. The Baal Hatanye is interesting. In his Shulchan Aruch Harav he paskens like the Raabenu Taam whereas in his siddur, written later, he paskens like the GRA.

    • This reply was modified 4 months, 1 week ago by Y.W. Editor.
    • This reply was modified 4 months, 1 week ago by Reb Eliezer.
    #1824895
    Reb Eliezer
    Participant

    ברכות יח,,א

    The Binah Leitim interprets Tehilim (118.,17) לא אמות כי אחיה, I should not die but live as, when I live, I should not be dead. Sometimes we forget the reason for living and act like we are dead.

    A person lives on when his children follow his ways. Yaakov Avinu because he left children behind who followed he ways did not die. It says in Tehilim (115,17) לא המתים יהללו י-ה ולא כל ירדי דומה The dead cannot praisHashem nor those who descend into silence. It is followed by ואנחנו נברך י-ה but we prase Hashem, why
    I think that through our praise of Hashem, the dead continue to praise Him.

    #1824953
    Reb Eliezer
    Participant

    The idea of לועג לרש teaches us great mussar. Don’t hurt a poor person by telling him how well you are doing or for someone being out of job, don’t tell him how good your job is. When in cemetery, you must hide your tzitzis SA O’CH 23,1. Be careful what you say to people with a handicap. Don’t hurt people by speaking about things that they are missing. Don’t make fun of them because of their deficiencies.

    • This reply was modified 4 months, 1 week ago by Reb Eliezer.
    • This reply was modified 4 months, 1 week ago by Reb Eliezer.
    #1825028
    Reb Eliezer
    Participant

    ברכות יח,ב

    Shiva should be sat in the house where the niftar lived as he comes back to the place where he lived.
    Every custom there indicates that we must rely on others and we are not an island.
    The sudas havroah being provided with food is an example of this idea. The shiva call and davening in the
    house of the niftar is anoth example. We cover the mirror to realize that we need others and not to see only
    ourselves.

    • This reply was modified 4 months, 1 week ago by Reb Eliezer.
    • This reply was modified 4 months, 1 week ago by Reb Eliezer.
    #1825135
    Reb Eliezer
    Participant

    ברכות יט,א

    We have to be careful not to speak on the dead badly. They might have been punished already. Also, they are not here to defend themselves. Lashan hara applies infront of the person, if there is somone else there as you are ashaming him.
    We find the story of the snake like round oven in Bava Metzia (59,2) where therr was a ruling, לא בשמים היא the Torah is not in heaven. The Deroshos Haran 7, explains that once the Torah was given down to earth, we must understand it with human understanding. Even though Rebbi Eliezer was mechaven to the truth, if the majority could not understand it, they could not follow it. Tosfas there asks the question, so why rely on the bas kol to pasken like Beis Hilel. Tosfas answers that there the bas kol agreed with their human understanding. The Beis Shamai were sharper, greater in quality and the Beis Hilel was greater in quantity, by the number of people, so the Torah is telling us that more people’s views brings to a better understanding.
    See the Chinuch 496 where Hashem said that they have won Me over. They are willing to set aside the truth to protect the Torah by following the majority for the greater good.

    #1825161
    Reb Eliezer
    Participant

    We should be careful not the speak about bad things, giving an opening to the satan by reminding him about bad things. If we do, we should use the expressions לא עלינו. not on us, חס ושלום, חס וחלילה, have mercy on us, רחמנא לצלן, Hashem protect us. There is a hungarian saying, don’t paint the devil on the wall.

    #1825228
    Reb Eliezer
    Participant

    ברכות יט,ב

    The Rambam holds in Sefer Hamitzvos Root 1, that a rabbinical gezera or enactment is authorized by the Torah, under לא תסור, do not sway from the words they tell you right or left. He also holds that a biblical safek is according to the Torah be ruled leniently. The chazal say that their safek is ruled leniently whereas biblical safek is ruled stringently. So question is why, what is the difference when they are both biblical? They answer
    הם אמרו והם אמרו, as the whole rule is instituted by chazal, they can decide how to deal with it.
    The Rambam Hilchas Kilaim (10,29) explains that for wearing rabbinical kilaim (shatnez), the respect for the individual supersedes the issur, so we don’t tear it off him whereas for biblical kilaim, the issur supersedes the respect.

    #1825280
    Reb Eliezer
    Participant

    The Rambam Hilchas Mamrim (2,9) says that if chazal say that eating chicken with meat is assur biblically, they violate baal tosif, adding to the Torah, I think this was the problem with Adam Harishon when he added to the commands to Chava not to touch the etz hadaas in the name Hashem. He should have indicated that this was his addition.

    #1825316
    Reb Eliezer
    Participant

    The Rashba in Rosh Hashanah 15,1 asks the question, how could the chazal make a gezara to eliminate shofar on Shabbos when the Torah says to blow? He answers that baal tigra (diminish) does not apply to the chachomim. Does he argue on the Rambam above? As the first day sukkos is the only biblical mitzva. of lulav, did chazal remove the the biblical mitzva completely if it falls on shabbos? The Taz YD 117, says that if a mitzva is specified to do it even on shabbos, they cannot remove it. From the pasuk it looks like we should take the lulav on the first day even it falls on shabbos. They ask a question why do we asser on shabbos to blow shofar because of carrying and not because of making music? They answer that then they would eliminate shofar completely on both days.

    #1825371
    Reb Eliezer
    Participant

    Maybe, the answer is that the mitzva of lulav was not completely eliminated as it still exists since the chazal iinstituted to take it the rest of the days.

    #1825428
    Reb Eliezer
    Participant

    ברכות כ,א

    The question about mirales is because they were about a few generations apart from Rav Yehuda. We have the students, Rebbi to Rav to Rav Yehuda to Rabeh to Abeya. They questioned, why they are not worthy of it?
    Why do we have to be worthy of it? Why doesn’t Hashem bring miracles to believe in Him? I heard an interesting idea. Hashem proved himself already. A doctor does not have to get a license MD everytime. Once he got it, he is accepted in the American Medical Assodiation as a full pledged doctor. The previous generations who were weak in their emunah needed miracles. We have inherited our emunah and know about the miracles, we don’t need to be shown more.

    #1825458
    Reb Eliezer
    Participant

    ברכות כ,ב

    The Noda Beyehuda in his commentary Dagul Mervovo on SA O’CH 171,2 questions how can men, who davened maariv already Friday night, be motzei kiddush the women who don’t usually daven maariv, so their chiyuv is biblical whereas the men’s chiyuv is only rabbinical? To answer that they have arevus, the Rosh says that men don’t have arevus for women. Rav Akiva Eiger ztz’l answers that for the mitzvos were women are also mechuyav like men there is arevus.

    #1825521
    Reb Eliezer
    Participant

    The answer to showing favoritism by Hashem needs some explainations. To praise for Hashem’s provision can be the benefit of the provision itself or the appreciation of the provider. We appreciate a small because it comes from ‘Hashem’. Similarly, as we show appreciation for the small amount given, Hashem judges us on a level of a human being and appreciates the small amount of mitzvos we perform and show favoritism for it.
    Another explanatiion I heard, do we eat to live or do live to eat? Do we make a brocho to eat, or do we eat to make a brocho? In the first case, the importance is the food, so it needs a shiur whereas in the second case the importance is the brocho. so the food is not as important and we get rewarded by showing favoritism
    to us.
    The Chasam Sofer asks that according to the Rambam where making an unnecessary brocho violates לא תשא, do not utter my name in vain, how can we make a brocho on something we are not mechiyuv to make on? He explains that when we care about brochos, we will be blessed that a small amount will satiate us and therefore we will be mechuyav to make a brocho on it and will be rewarded accordingly.

    #1825552
    Reb Eliezer
    Participant

    Thinking (hirhur) of Torah does it need a brocho? In SA O’CH 47,4 it is paskened that hirhur is not like speech and no brocho is required. The GRA says that learning Torah is exception as it says והגית which means hirhur, so we should not learn like that without a brocho, MB s’k 7 there.

    #1825717
    Reb Eliezer
    Participant

    ברכות כא,א

    To understand the statement, wouldn’t it be good if we could daven the whole day. The Chidushei Harim asks why is eating dust a curse for the snake, when dust is available everywhere? Hashem told the snake, here is your food and don’t bother Me. Hashem told him, I don’t want to do anything with you. We thank Hashem that we can daven to him על שאנחנו מודים לך for the fact we can praise You. ‘הללוי-ה הללו את ה we praise Hashem for being able to praise Him and He does not push us away from Him. מתאוה הקב’ה לתפלתן של צדיקים, HKBH desires and enjoys the prayer of the pious. We are happy that we can daven and would like to do it the whole day since it brings us closer to Hashem as the word קרבן means being close.

    #1825814
    Reb Eliezer
    Participant

    ברכות כא,ב

    There is an argument between Reb Moshe ztz’l and the Chasam Sofer what is tefila betzibur. The Chasam Sofer holds this is tefila bekol ram, when the baal tefila repeats the shmonei esrei who unites us with his tefila. Reb Moshe says that it is at the time when we all are davening quitely as we see by korban pesach. All brought a korban pesach individualy yet was considered a korban tzibur. Our Tosfas on the bottom of the page, who says that if you daven together quitely with the shliach tzibur you can say the whole kedusha as this is not considered tefilas yachid, seems to follow the view of the Chasam Sofer.

    #1825929
    Reb Eliezer
    Participant

    To correct an error in reply #1824798 ben hashmoshos is not 12 1/2 min but 3/4 mil = 3//4 of 18 min = 13 1/2 min.

    #1825967
    Reb Eliezer
    Participant

    Continuing on the above discussion of tefila betzibur. It says in SA O’CH 109,2 that over here the late comer would start with the baal tefila and say kedusha with him and not as usual with the tzibur. The RMA says there that it is not direct action. The Taz explains the view of the pointing to O’CH 125 that the tzibur should listen quietly to the baal tefila and over here he is saying kedushah with him. The Igros Moshe O’CH 3,9 argues pn the above Chasam Sofer likut shut 3 mentioning the RMA above. He can’t understand the Chasam Sofer such that he thinks the whole view of the Chasam Sofer is in error. The Shevet Halevi 4,11 says that he happens to recognize the words of the Chasam Sofer and what he is writing is correct. I don’t personally understand Reb Moshe ztzl question on the Chasam Sofer as Tosfas’ chidush is that the late comer recites kadusha together with the shliach tzibur and not with the tzibur which seems to follow exactly the view of the Chasam Sofer that the shliach tzibur creates the tefila betzibur.

    #1826028
    Reb Eliezer
    Participant

    People daven with the baal tefila directly, on purpose, the Elyah Rabba (109,9), who was a talmid of the RMA, says that it can be done directly.

    #1826052
    Reb Eliezer
    Participant

    In SA O’CH 109,3 says that if one is in the middle of shmonei esrrei other than kedusha, he should stay quiet to listen to kedusha as שומע כעונה, hearing is like answering. This rule is also used when hearing the leining of the megilla, so they ask we must lein aloud from a megilla and he does not have these, so how can he be yotzei the mitzva of leining the megilla? The answer is, that it does not mean he is leining with his own mouth but ihis mouth is speaking with the voice of the baal korreh who has a megilla. But, he is speaking, so why is that not hafaek in the middle in of shmonei esrei?
    They say that one who wants to do a mitzva can not be forced to do an aveira. We find a similar idea in Bava Metzia 96,2 איסווא לא ניחא ליה דלקני one does not want to acqure an issur e.g. chametz through kinyan chatzer.

    #1826073
    Reb Eliezer
    Participant

    Should be above, he is speaking. so why is that not a hafsek in the middle of shmonei esrei?

    #1826082
    Reb Eliezer
    Participant

    To understand the above logic Tosfas in Kidushin 39,2 starting words machshovo, explains that by Jews a good thought is counted as action but a bad thought is not whereas by the goyim the opposite is true a good thought is not counted as action but a bad thought is. Why? The Maharal explains that the atzmius of a Jew is good, so if he thinks of doing good, he will convert into action but bad he might not whereas a goy is the reverse. According to this, since a Jew does not want to do an aveiroh but the yetzer hara influences him, it would not be just, when the Jew wants to do a mitzva to force on him an averoh.

    #1826367
    Reb Eliezer
    Participant

    ברכות כב,א

    The Shagas Aryeh 67, discusses the Rosh, whether currently the rule חייב אדם לטהר את עצמו לפני הרגל one should purify himself for the holidays applies as we have no Beis Hamikdash and no sacrifices. He rules that it does not.
    Similarly, חייב אדם לקבל את רבו ברגל a person is obligated to visit his Rebbi on holidays. The Noda Beyehudah rules that currently it does not apply. The shechina is stiil at the place of the Mikdash and since he can’t go there, he can’t see his Rebbi either, otherwise his Rebbi becomes greater than the shechina.

    #1826408
    Reb Eliezer
    Participant

    ברכות כב,ב

    In SA O’CH 581 for Erev Rosh Hashanah and the RMA SA O’CH 606,4 for Erev Yom Kippur pasken to purify oneself for the holidays. These is because of kerii, so they rule that 9 kavin (shower) is sufficient. To learn how to do this, see the Taz O’CH 88, where his feet are in water and water reaches his whole body through a continuous fkow.

    #1826469
    Reb Eliezer
    Participant

    ברכות כד,א

    We will discuss whether we can say krias shma infront of married woman’s uncovered hair. The gemora says that hair is erva. In SA 75 MB establishes, in the beginning of the siman, the difference between real erva and hair. Real erva, an uncovered body part of a women, must be covered for davenen. Hair is not real erva. The issur is hirhur (distracting the mind) which can be remedied by either closing the eyes or looking away. Some say that closing the eyes is not enough, therefore, the remedy is looking away.
    The Aruch Hashulchon there s’k 7 recognizes a rampant problem of women not covering their hair and that itself is the heter. He cites from the Mordechai in the name of the Ravyeh that when people become accustomed to a bad behavior, it does not affect them anymore. Therefore, hair will not cause hirhur and men can lein krias shma infront of them. The MB’s view is that two wrongs don’t make a right, and the same way biblically they have to cover their hair on the street, so to do they have to cover there hair among men.
    Over here, we see that Torah does not seem to accept this ruling, otherwise why cover the hair?
    We find by a sotah that her hair is being uncovered to ashame her, so normally her hair is covered.

    #1826543
    Reb Eliezer
    Participant

    When it comes to the women’s voice considered by the gemora erva, the Rebbe Reb Yonasan Eibshutz ztz’l in his sefer Tiferes Yanoson says that is why Miryam took a drum to draw out her voice.

    #1826576
    Reb Eliezer
    Participant

    ברכות כד,,ב

    The Aim Habonim Semecha discusses in great detal about going to Eretz Yisroel.
    Before the coming of meshiach, we must build the Beis Hamikdash and on top of that will come the one from fire. This effort should be done in unity by having everyone willing to participate. The Tosfas Yom Tov in Perek 5 of Maaser Sheni mishna 2 quotes the Yerushalmi there. A prove to this is from Nachem. It says there I will be, Hashem says, a wall of fire ‘around it’. Around what? This indicates that the wall of fire will come from above on top of the Beis Hamikdash we build.
    The Aim Habonim Samecha says that this redemption will come slowly, so we have to contibute to it by going to Eretz Yisroel whereas the Mihchas Elozor from Munkatch holds that this happens spontaneously, so we must stay in Chutz Laaretz until Meshiach comes. The Aim Habonim Samecha, who happens to be a student of his, says that we are not on the Minchas Elozor’s level to be worthy for a spontaneos redemption, but he will arrive as a poor person riding on a donkey.

    #1826586
    Reb Eliezer
    Participant

    When a man is saying krias shma, the upper body and lower body must be separated such that the heart should not see, get influenced by the lower body. A belt or rubber band in the underware satisfies this requirement. A gartel is not used for this purpose, but for hikon, as a preparation for davenen. My Rebbi, the Mattersdorfer Rav, Rav Shmuel Ehrenfeld ztz’l wore his gartel under his kapote. Only a pasul sefer torah has the gartel outside.

    #1826677
    Reb Eliezer
    Participant

    ברכות כה,א

    There is a common shalah in Yechaveh Daas (3,1) from Rav Ovadyah Yosef ztz’l someone in the middle of tefila goes to the bathroom, should he wash his hands there? Even though we separate the toilets by doors and they get flushed, it is better to wash the hands outside. If he does wash his hands there, the brocho should certainly be made outside.

    #1826688
    Reb Eliezer
    Participant

    A person wearing a catheter should (if he can) stop davening when it is flowing. Piskei Teshuvas 78

    #1826716
    Reb Eliezer
    Participant

    כל הנשמה תהלל י-ה We should not forget to praise Hashem for every breath-take.

    כל עצמותי תאמרנה ה’ מי כמוך – All my bones say Hashem who is like You. Keeping my body healthy and intact, who else can do that.

    People shokel by davenen to have the whole body daven. I heard that some rebbe was questioning the shockeling right to left saying we should indicate ‘yes’ by shockeling forward and backward rather than ‘no’ by shokeling right to left. Reb Moshe ztz’l stopped shokeling because of a story I heard. A Russian soldier pointed a rifle at him and he was so shocked that he could not move. He said I want to apply this feeling towards Hashem.

    #1826767
    Reb Eliezer
    Participant

    ברכות כה,ב

    The common expression in the gemora תיקו – תושבי יתרץ קושיות ואעביות referring to Eliyahu Hanovi will come to answer all questions and shalahs, so why isn’t his name mentioned? Maybe, the Chasam Sofer questions that he is malach, so how can you follow him? He answers that if he comes as a human being, his views are accepted. This is what is implied here. He comes from his place of residence as a human being. The other question is, why not Moshe Rabbenu after techiyas hamesim? They answer that we need someone who understands things because he lived through the times.

    #1826789
    Gadolhadorah
    Participant

    Yiiddishkeit is not a religion of “intermediation”…….we don’t have a Galach-in-Chief through whom everything must flow upwards and whose edicts are given the same respect as Toras Mosheh. Rabbonim guide us, provide advice on the most simple to complex issues in our lives but ultimately it is our own relationship with the Ebeshter as we communicate directly that counts.

    #1826795
    Reb Eliezer
    Participant

    לא ניתנה תורה למלאכי השרת the Torah was not given to malachim. To understand this better, it says דרכיה דרכי נועם the ways of Torah are sweet. If we don’t feel it, we are doing something wrong. The Torah does not require us to do something we cannot do because than the Torah would become bitter.
    The Dubner Magid explains this with a mashel. A man was invited by someone to stay over. He took along his necessities in a package. Wanting to help him, the host asked his servant to bring it in. When he brings it in, he is sweating and looks exhausted. The guest tells him, this cannot be my package as mine is light and you would not be sweating and exhausted from it. When we are exhausted from keeping the Torah, we are not doing the right thing. Doing the right thing by following the Torah is its own benefit שכר מצוה מצוה, the reward of doing a mitzva, is the mitzva itself, as it brings us enjoyment and tranquility.

    #1826842
    Reb Eliezer
    Participant

    GH, A joke comes to mind, a galach once asked a Jew, how come that by you there are no levels, eveyone is a rabbi? The Jew answered him, by us you can become god.

    #1827011
    Reb Eliezer
    Participant

    Correction to reply # 1826543 should be drown out her voice.

    #1827049
    Reb Eliezer
    Participant

    ברכות כו,א

    The RMA SA O’CH 89,1 says that we can’t daven shacharis after chatzos. The question is, as davenen is based on the tamid and mincha starts at 12 1/2 hours when nightly tamid starts, what about davenen shacharis in the half hour from chatzos until mincha starts? The MB s’k 7 there discusses this.
    In reality mincha starts from chatzos (according to the GRA, who says on the first mishna in the masechte that speaking in plural, nights means after chatzos when sun turns west and the shkia) but chazal had us wait an extra half hour to be sure to daven mincha the proper time, therefore we should not daven shacharis then, rather daven two mincha shmonei esreis for makeup. If we already davened shacharis then, we don’t have to repeat it.

    #1827078
    Reb Eliezer
    Participant

    ברכות כו,ב

    Whether davenen maariv is obligatory or voluntary is dependent if tefilas are after korbonas or the avos.
    If after korgonos, it would be voluntary as the left over sacrifices were voluntary over night. but after avos would be obligatory as Yaakov Avinu is not worse than the other avos.

    #1827236
    Reb Eliezer
    Participant

    If the time ran out for mincha and he forgot yaleh veyavo but at night it is not Rosh Chodash anymore
    should he daven two shmonei esreis? The Tur 422, brings an argument. The Ri holds why say it with no benefit, but the Chachmei Province say that, if yaleh vayavo is left out, it is not considered davening. The Rosh rules that he should daven betoras nedava and nothing new needs to be added, because the davening itself is out of the ordinary.

    #1827393
    Reb Eliezer
    Participant

    The times that are mentioned are שעות זמניות, based on the length of the day divided by 12. The length of the day is an argument between the Magen Avraham SA O’CH 57,1 who says that the length is calculated from עלות השחר, rise of the morning star to צאת הכוכבים, the stars can be seen as discussed the view of the Rabbenu Taam.
    In contrast the GRA holds that the length of the day is calculated from נץ החמה, sunrise to שקיעת החמה, sunset according his view.
    In SA O’CH 89,1 is paskened that we should daven shacharis until the 4th hour, 10:00 AM normally and we get the benefit of davening in time, whereas we can daven until chatzos as discussed previously but we get the benefit of davening but not in time.

    #1827419
    Reb Eliezer
    Participant

    The difference above in davening until chatzos is derived from the gemora above כד,א.

    When it comes to mincha we find three times:
    מנחה גדולה – 12:30 as mentioned above the sun moves west. – 6 1/2
    3:30 – מנחה קטנה sacrifice of tamid – 9 1/2
    4:45 – פלג המנחה calculated the time difference between night which is at 6:00 and 3;30 = 2 1/2 hours and the middle of this 3:30 plus 1 1/4 =
    adding up to 4:45 on a normal day where the day and night are equal.
    11 – 1/ 4 = – 10 3/4

    #1827539
    Reb Eliezer
    Participant

    ברכות כז,א

    רב מצלי שבת בערב שבת Rav davened shabbos on erev shabbos. He davened early for shabbos when it was still erev shabbos. Did he lein krias shma then? The first Tosfas says yes with the brochos, but it is unclear if would relein it at night. The reason we can relein krias shma without brochos, the Rashba in the teshuva says that we don’t make a brocho on krias shma. The GRA says that the brochos must be said with krias shma at night. So how can we daven early? There is another etza from Rav Hai Goan to say krias shma early without the brochos and repeat it and night with the brochos. In SA O’CH 267 is paskened that we can accept shabbos after plag hamincha, light candles and stop working.

    • This reply was modified 3 months, 4 weeks ago by Reb Eliezer.
    • This reply was modified 3 months, 4 weeks ago by Reb Eliezer.
    #1827551
    Reb Eliezer
    Participant

    ברכות כז,ב

    אמר רב יהודה אמר שמואל מתפלל אדם של מוצאי שבת בשבת ואומר הבדלה על הכוס Rav Yehudah says in the name of Shmuel a person can daven the tefila of motzei shabbos on shabbos and make havdoloh. How can you do work when it is still shabbos? It is paskened in SA O’CH 293,3 that if someone must rush out on motzei shabbos for a mitzva, he can daven and make havdoloh without candles and not do any work until night. The RMA says that we should pull slowly והוא רחום in order to postpone the time when shabbos is out for the souls returning to gehinom. Over here it is beneficial to follow the Rabbenu Taam to have an excuse, if needed, to return to the gehinom later.

    • This reply was modified 3 months, 4 weeks ago by Reb Eliezer.
    • This reply was modified 3 months, 4 weeks ago by Reb Eliezer.
    #1827883
    Reb Eliezer
    Participant

    ברכות כח,א

    כל תלמיד שאין תוכו כברו a student who is not transparent, his inside is not like is outside, אל יכנס לבית המדרש should not enter the Beis Hamedrash because he is not honest and will argue and not admit the truth. The Meharsha compares it to a beautiful pitcher filled with ashes with no yiras shomayim. They opened up the Beis Hamedrash figuring
    איכה רבה (וילנא) פתיחתות, מתוך שהיו מתעסקין בה המאור שבה היה מחזירן למוטב, when a person deals in Torah, the light in it will turn him back to the good. This explains why we don’t say the reverse כל תלמיד שאין ברו כתוכו even though the inside is more important than the outside, because the inside is no good. If someone hates another because he feels he has been hurt, and is suppose tell him about it and not keep his hatred bottled up inside. It says לא תשנא את אחיך בלבבך explains the Rashbam there that don’t let the hatred fester in the heart, הוכח תוכיח את עמיתך tell your friend about it and then your friend knows that he hurt you and he will excuse himself which will bring to peace. When it comes to continuous hatred, we should keep in mind the words of Chinuch 241, שלא לקום, do not take revenge. Do not shoot the messenger. The person hurting you is a messenger of Hashem to remind you of your sins. Therefore, forgive him.

    #1827913
    Reb Eliezer
    Participant

    My Rebbi, the Mattersdorfer Rav, Rav Shmuel ztlz’l said, it says ‘א-ל דעות ה if there is no knowledge, how do you differentiate. It is easy to differentiate between a tzadik and a rasha but when they are both uttering the name of Hashem, we need special knowledge to discern who means it lashem shomayim.

    ברכות כח,ב

    ולא אכשל בדבר הלכה וישמחו בי חברי I should not stumble in a halacha and my friend will rejoice. Asks the Chasam Sofer, how can a friend be happy on my mishap? He answers that he is happy that he was there to correct me and I did not make a mistake.

    #1827928
    Reb Eliezer
    Participant

    The MB SA O’CH 90,34 says not to jump ahead of the tzibur giving the impression that you are looking down on the tzibur and ashaming them.

    Rebbi Yochanan Ben Zakai said, we should fear the Heaven as a human.
    Let us remember the first RMA in SA that Hashem as the King of the Universe is all over and He sees what we do and we do things differently when a king is watching. Also the mashel Rashi brings on ויבא עמלק, A father carries his son on his shoulders and provides him all his needs. A man asks him, where is your father? He says, I don’t know. The father gets upset and throws him to dogs saying, I have been providing you all your desires and you don’t even know that I am carrying you. Let’s keep in mind that Hashem is carrying us. The gemora in Bava Kama says that a ganev is worse than a gazlen because the ganev is afraid of people but not of Hashem whereas a gazlen is not afraid of anyone.

    #1828011
    Reb Eliezer
    Participant

    ברכות כט,א

    אל תאמין בעצמך עד יום מותך don’t trust yoursef until the day of your death. The Chasam Sofer explains the mishna in the beginning of Pirkei Avos, when it comes to others, הוו מתונים בדין, wait with their judgemet by looking at the good in them whereas when it comes to youself, don’t trust yourself and crreate many students and protective barriers.
    The mishna there (2,5) is explained by the Midrash Shmuel that iits answering the four excuses why people don’t want to join a tzibur.
    1. I am better than them — don’t trust yourself.
    2. They are no good – don’t judge your friend until you put yourself in his place.
    3. They don’t want to listen to me – don’t say something that is not acceptable.
    4. I join later – don’t say, I wll learn later when I have the time because maybe you will never have time.

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