Chidushim on Daf Yomi

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  • #1828044
    Reb Eliezer
    Participant

    Currently, it is hard to find a reason to daven הביננו. The Biur Behalacha SA O’CH 110,1 says that we don’t say it.
    In Siman 98,2 it says that currently we are unable to be mechaven. The RMA in siman 101 says that we don’t repeat because of kavono because the second time he might also be not mechaven. If someone has to on a bus, can daven shmoinei esrei sitting down.

    #1828054
    Reb Eliezer
    Participant

    ברכות כט,ב

    It says in Pirkei Avos (2,8) רבי שצעון אומר על תעש תפלתך קבע don’t daven by rote as it says Isaiah (29,13) ותהי יראתם אתי מצות אנשים מלמדה there fear of Me is like rote learning of human commands. It says in SA O’CH 98,3 we should daven like a poor person waiting by the door for a handout. Not as in sief 5 there, expecting to be listened to because of our good deeds and seeing the whole davening as something unnecessary because then our actions will be scrutinized whether we are realy worthy of it.

    #1828062
    Reb Eliezer
    Participant

    The gemora says to add something new to davenen. The idea is that davenen will not be done by rote if it is new. The gemora says that the loss outweighs the gain as it will confuse him not being used to it.

    #1828087
    Reb Eliezer
    Participant

    ברכות ל,א

    The Aron Hakadash is placed towards the east to daven towards Eretz Yisroel. The question is in Yechaveh Daas (3,19) from Rav Ovadya Yosef ztz’l how can we turn our backs to the Aron Hakadash at shabbos enty? The answer is that as long as the sefer torah is in a separate reshus, reshus hayochid we are alowed to do that as the rabonon at a darasha can turn themselves towards the public with their back to the Aron Hakadash. For this reason, if the Aron Hakdash is open or the sefer hatorah is on the bima, from ikar halacha, don’t have to stand up.

    • This reply was modified 5 months, 1 week ago by Reb Eliezer.
    • This reply was modified 5 months, 1 week ago by Reb Eliezer.
    #1828166
    Reb Eliezer
    Participant

    The MB O’CH 110,,20 says that someone leaving the city should make sure he takes food along and talis and tefilin as we don’t know what might happen. Going out around three miles of the city, we should say tefilas haderech.

    #1828168
    Reb Eliezer
    Participant

    ברכות ל,ב

    It says SA O’CH 422, if someone forgets yaleh vayovo at both nights of Rosh Chodash and he stepped out from shmonei esrei, he does not repeat it. In says also SA O’CH 126,3 that the baal tefila by shachris , as he will say an equivalent of yaleh vayovo by musaf because of tircha detzibura through the extra time that it puts on tzibur, does not repeat either. This increases according to the number of people listening.

    #1828233
    Reb Eliezer
    Participant

    וגילו ברעדה rejoice in trembling. This is a contradiction. Maybe, the RMA in SA O’CH 98 says that we should keep the greatness of Hashem and our lowliness in mind. When we view our lowliness standing infront of Hashem
    the King of Kings brings us to trembling. The greatness of Hashem that He accepts the tefilas from a human being of flesh and blood brings us to rejoice.

    #1828389
    Reb Eliezer
    Participant

    ברכות לא,א

    אמר רבי יוחנן משום רבי שמעון בן יוחאי: אסור לאדם שימלא שחוק פיו בעולם הזה Rebbi Yochanan in the name of Rebbi Shimon Bar Jachai says a person should not fill himself up with laughter in this world, before the redemption. It says Tehilim (90,15) שַׂ֭מְּחֵנוּ כִּימ֣וֹת עִנִּיתָ֑נוּ שְׁ֝נ֗וֹת רָאִ֥ינוּ רָעָֽה we are asking Hashem, please give us days of joy against all the days we suffered.
    אז ימלא שחוק פינו then all our mouths will be filled with laughter. I heard a joke.
    The grandfather of my rebbi Rav Shmuel ztz’l was the Chasan Sofer who was niftar at 48 and his grandson my rebbi, was niftar at 89.
    When they come alive at techiyas hamesim, they will come alive as they passed on. They will say that the young 48 year old is the grandfather
    of the 89 year old, so we are going to start laughing.
    it says Tehilim (126,2-3) אָ֭ז יֹאמְר֣וּ בַגּוֹיִ֑ם הִגְדִּ֥יל ה’ לַעֲשׂ֥וֹת עִם־אֵֽלֶּה
    ג) הִגְדִּ֣יל ה’ לַעֲשׂ֥וֹת עִמָּ֗נוּ הָיִ֥ינוּ שְׂמֵחִֽים They will say among the goyim that if Hashem would make us great as He made them great, we would be happy. Explains the Ksav Sofer that maybe our redemption will be relative to our affliction but for the goyim that is not a redemption. So they say that it will be absolute and they will also consider it a redemption which would make them rejoice.

    #1828427
    Reb Eliezer
    Participant

    We break a glass at a wedding to remember the charben. So we also say a brocho to remember it.
    The Likutei Marich explains the difference between a wedding and engagement. At the engagement, we break a plate, whereas at the wedding we break a glass. Why? The engagement cannot be undone, so we break a plate, a klei cheres which cannot be taveled in a mikveh whereas a wedding can be undone so a glass is broken which is considered like metal.
    I have a different reason for breaking a plate. Rashi on the pasuk
    לבני הפלגשם says first that a yud is missing and then he says that a pilegesh has no kesuva. What is the connection? The GRA explains that the shem is in the union, the husband איש has a yud, the wife אשה has the heh and כתובה has the extra vav heh. A pilegesh has no kesuva, so the shem is halfed פלג שם. When they lein the kasuva at wedding it gives the impression that the shem is full and the redemption came, so we break a glass to indicate that it is not true.

    #1828449
    Reb Eliezer
    Participant

    Should be above, I have a different reason to break a glass.

    #1828577
    Reb Eliezer
    Participant

    חנה stands for, ר’ת חלה, נדה, הדלקת הנר that women are responsible.

    #1828572
    Reb Eliezer
    Participant

    ברכות לא,ב

    As I mentioned earlier asks the Teshuva Meahava 13, why would Eli think that Chanah was drunk when that was the normal way of davenen? In SA O’CH 101,2 says that just as krias shma, we should say the words such that the prayer should hear it but not any other. So, Chanah was not heard even by someone being next to her as the Zohar, They davened like the Shulchan Aruch.
    She said to Hashem that if you don’t listened to me, I can make myself like a sotah but I don’t want to do that. When Rochel had Yosef, she said this covers my shame. Rashi says that she had simeone to blame when braking a plate. The child is only there to have someone to blame bad things one? I think there is another idea hidden here. Rochel’s behavior was questionable when she said to Yaakov, provide me with children otherwise I am dead but once she had Yosef she can answer I did it because of him. Similarly, Chanah was able to say I behaved this way because of my child.

    #1828772
    Reb Eliezer
    Participant

    As mentioned above, according to the GRA the Urim Vetumim lit up כשרה and Eli misread it as שכרה. He was distracted and did not have the proper kavonos in mind for the Teumim that arranges the letters.

    #1828794
    Reb Eliezer
    Participant

    ברכות לב,א

    לא יהיה לך אלהים אחרים Do not have any strange gods, says the Baal Akedah this includes the great idol found today among us by creating a strong existence for the cure of all considerations. It is the collection of money and wealth, which is their strong god on whom they are relying on, supporting its credibility, and with its sanctity they deny G-d above and leave behind His Torah as a shamed woman unable to remarry left in the corner. This is the ultimate idol.

    #1828811
    Reb Eliezer
    Participant

    It says Shmos (32,4) אֵ֤לֶּה אֱלֹהֶ֙יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם This is your god Yisroel that took you out from Eretz Mitzraim. Says the Ksav Sofer, that the erev rav pointed to the gold calf telling the Bnei Yisroel, this is why you left Mitzraim because you were promised great wealth.

    It says Shmos (38,21) אֵ֣לֶּה פְקוּדֵ֤י הַמִּשְׁכָּן֙ מִשְׁכַּ֣ן הָעֵדֻ֔ת The Midrash says באלה הטאו ובאלה נתכפרו the sin was with אלה as above and the forgiveness was through אלה over here. Explains the Shevet Sofer, the fact that they were told that they valued gold and silver so much showed their greatness when they were willing to give it over to build the mishkan.

    #1828873
    Reb Eliezer
    Participant

    It says Shmos (13,21) וַה’ הֹלֵךְ֩ לִפְנֵיהֶ֨ם יוֹמָ֜ם בְּעַמּ֤וּד עָנָן֙ לַנְחֹתָ֣ם הַדֶּ֔רֶךְ וְלַ֛יְלָה בְּעַמּ֥וּד אֵ֖שׁ לְהָאִ֣יר לָהֶ֑ם לָלֶ֖כֶת יוֹמָ֥ם וָלָֽיְלָה Hashem went before them by day with a pillar of cloud to lead them on the way and by night with the pillar of fire, so they could travel day and night. Says the Ksav Sofer, when it is going good or bad a person should realize that it comes from Hashem.
    It is up to Him to provide good or c’v bad.
    When Hashem provides good, think of the dark cloud (it can turn bad) to live your life, and when it is bad, think of light of fire (it can turn good), so you will live well both when it is going good or bad.
    The Chasan Sofer says on the Hagadah that we should always keep matzoh and maror in front of us.

    #1828881
    Reb Eliezer
    Participant

    Repeating from above Brochos 7. The Sefer Beis Elokim from the Rav Mabit in Tefila, 2 explains the meaning of:
    לעולם יסדר אדם שבחו של הקב’ה ואחר כך יתפלל, A person should always organize Hashem’s praises and daven afterwards. Does Hashem ch’v need flattery? We must realize that when we daven we must keep in mind that Hashem is the Master of the Universe and only he can fulfill our needs. Therefore the reading and writing of Hashem is integrated into one. If we want a matnas chinom we must be aware of this. It says in Shulchan Aruch O’CH 98,5 that a person should not daven because of his good deeds that he has because then they will examine his behavior and actions.

    #1828913
    Reb Eliezer
    Participant

    ברכות לב,ב

    Tefila iis greater than good deeds. A tzadik does not consider his good deeds worthy, If they ask for it, will be deducted from the rewards of their benefits. The Klei Yokor says that he could have asked for the mitzvos he could have done. These would have been for benefit of the Bnei Yisroel. If Moshe Rabbenu would have entered Eretz Yisroel, there would not have been a charben, so his good deeds would not have been deducted. Hashem desires tefila of tzadikim to daven to get close to Him and therefore they daven for a handout. The mothers were barren in order they should daven for children.

    #1828968
    Reb Eliezer
    Participant

    Davening at a fixed place in a shul betzibur or at least at the time the tzibur davens helps breaking the barrier.

    #1828965
    Reb Eliezer
    Participant

    A taanis is greater than tzadaka. The benefit of a taanis is twofold. One חלבי ודמי הנמעט בצומי is like a korban sacrificing his fat and blood diminished through the tanis. Two, when one of the senses is weakened, the other is strenghtened. When c’v one is blind, he hears better. When we weaken the physical body, we strenghten the spiritual senses.

    #1828966
    Reb Eliezer
    Participant

    The yetzer hara resists us from doing maasim tovim. so tefila helps to fight him. It says שתם not סתם which is completely closed. When we daven harder, we can shoot through the barrier.

    #1828984
    Reb Eliezer
    Participant

    The derech eretz that needs strengthening is job opportunities and not proper behavior which can also use some strengthening before Torah.

    #1828987
    Reb Eliezer
    Participant

    When we trust Hashem, it strenghtens the belief in our heart which creates a new and stronger trust in Him.

    #1829146
    Reb Eliezer
    Participant

    ברכות לג,א

    The Tur O’CH 114, gives a mnemonic for Techiyas Hamesim מפתח – מטר, פרנסה, תחי-ה, חי-ה. Rain, support, resurrection and birth. Rain – When the seeds are planted in the ground, they first become destroyed and then resurrected through rain. Maybe that is also why it is called גבורת גשמים, besides creating a flood. Support – עני חשוב כמת, the one being supported by Hashem is being resurrected. It says השלך על ה’ יהבך והוא יכלכלך throw your worries on Hashem who will support you.
    The Dubner Magid has a mashel. A man was carrying a package by foot.
    A guy with a horse and wagon comes and picks him up. After a while he looks back and sees that man is resting his package on his lap. He tells him, why don’t you place your package in the wagon? So the man says, I don’t want to burden your horses with my package. The guy tells him, I don’t understand you, If you rest your package on your lap, don’t the horses carry it? We worry about our support but ultimately Hashem provides our livelihood. Birth is obvious, bringing a new being into the world.

    #1829211
    Reb Eliezer
    Participant

    I heard about Havdalah, there are different ways to differentiate. We use them from lower to higher: taste, smell, sight and the mind. Not everyone would know how to blow a shofar for sound. It says by Korach that in the morning Hashem will reveal who folows Him. The Dubner Magid has a mashel. A man goes to a store at night having a candle burning. He wants to buy some material for a suit. The dealer shows him different colors and thinkness, so he says I don’t care, I just need the suit to cover myself. So the dealer puts out the light and tells him. if you don’t care and there is no difference to you, you don’t need a light. A light is there to differentiate. This is the first brocho we make in the morning to thank Hashem that we can differentiate between night and day, good and bad, and right and wrong. Many make havdalah sitting as the Rambam Hilchas Shabbos (29,18) holds that havdalah is like kiddush.

    #1829215
    Reb Eliezer
    Participant

    ברכות לג,ב

    The Chinuch 545 explains that Hashem’s mercy is not an emotion that happens naturaly but an understanding where mercy is required. so one who compares Him to a human being is being quieted down.

    #1829259
    Reb Eliezer
    Participant

    חייב אדם לברך על הרעה כשם שמברך על הטובה a person is obligated to make a blessing on the bad as he is on the good. Things that look bad to us turn out to be good at the end. As we mentioned before, we only see things from hindsight and we don’t see the full picture. The Dubner Magid explains the pasuk in Parashas Yisro where Moshe Rabbenu is telling his father in law that all Hashem did was for the benefit of the Jews. He questions that it says in the beginning that he heard, so what did he tell him? The above statement implies that in the same situation there exists both good and bad and we must make a blessing on both. How is this possible? The means to an end might seem to look bad but the end turns into good. Yisro understood that the splitting of the sea and war against amolek was good for the Jews but he had to be convinced that the servitude in Mitzraim was also beneficial. It enforced our belief to be able to resist antisemitism in the future like iron placed in an oven.

    #1829276
    Reb Eliezer
    Participant

    It says סיג לחכמה שתיקה a smart person knows when not to speak. Sometimes כל המוסיף גורע whoever adds diminishes. When it comes to Hashem as we say in Akdomus, if all trees would be pens, all waters ink, all heavens parchment and all inhabitants scribes we could not describe the greatness of the Ribonei Shel Olam. Only people who lack wealth show off. If someone is realy wealthy does not need to show off. Therefore, we are only allowed to praise Hashem with the words of Tehilim and what chazal designated otherwise we do more harm than good. By the chazal, the less tiltles they have the greater they were e.g. Hilel. Shamai, Rebbi, Rav and Shmuel.

    #1829338
    Reb Eliezer
    Participant

    The Daroshes Haran questions what the gemora answers that for Moshe Rabbenu fearing Hashem was a small thing but he is talking to the Bnei Yisroel, was it a small thing towards them? He says, yes. Moshe Rabbenu felt that through what the Bnei Yisroel went through by all the miracles they saw, the Bnei Yisroel acquired yiras shomayim, so continue fearing Hashem became easy for them. The meaning of gemora is towards Moshe seeing the Bnei Yisroel.

    #1829451
    Reb Eliezer
    Participant

    ברכות לד,א

    The Rambam explains the statement הרהורי עבירה קשין מעבירה thinking of a sin is worse than the sin itself, because the mind is the main driver of the body. If you destroy the driver, the whole body is destroyed. They say the fish stinks from the head down. The Chovas Halvovas sees not being mechaven to a general who delegates to the rest of the army and then goes on vacation. So they held kavono very important such that they would physically force one to be mechaven. They considered the body doing things without the head as mutiny.
    Currently, the RMA in SA O’CH 101,1 says we don’t repeat any davenen because the chances are that the second time he would not be mechaven either, as we are distracted by our worldly problems. There is a joke where someone finished his shmonei esrei and the rebbe came over and gave him a shalom aleichem because his mind was somewhere else and he just came back,

    #1829488
    Reb Eliezer
    Participant

    We include in a minyan the good and bad. We can look at it relatively or absolutely. It is very important to see ourselves in unity. A great tzadik in a minyan actually can hurt others by openning a question above, why aren’t you like him? So we include the rashoim also to compare us to them. Sometimes a tzadik like Chanoch, who was only concerned for himself. is c’v taken away before his time to be kapora on us but if the tzadik cares for our behavior then he will live long. The Daroshes Haran explains that chelbno with its bad smell was included in the spices to wake up the others and strenghten them to overcome its smell. So maybe, like Yaakov llearned from Aisov what not to do, so do we learn from the rashoim how not to behave. As mentioned before, the tzadik gets paid for his bad deeds in this world and the reward for his good deeds is left for the next world, whereas the rasha is the opposite. He gets paid for his good deeds over here and his bad deeds in the next world. We can learn from a rasha how to do mitzvos with great desire as they do aveiros.

    #1829528
    Reb Eliezer
    Participant

    As mentioned before, the RMA in SA O’CH 98,1 says that when we daven we should keep in mind the greatness of Hashem and our lowness, a human with flesh and blood. This even applies more to the shliach tzibur being a representative of the tzibur. דע לפני מי אתה עומד realize in front of whom you are standing, recognizing the greatness of Hashem and by rearranging the wotds we get, דע לפני עומד מי אתה similarly, before you stand in front of Hashem, realize who you are. Your lowliness. This will explain the gemora to refuse before going to daven in front of the amud. Also if one refuses more than three times, he might give the impression that ne is too worthy to become a baal tefila perhaps because of his great voice. It is descibed in SA O’CH 53,11 tnat if shliach tzibur lengthens his davening, if he does it to show thankfulness to Hashem with is beatiful voice, he is deserved to be blessed but if he wants to show his voice, it is ugly. In any case, he should not over do it because of tircha on the tzibur.

    #1829547
    Reb Eliezer
    Participant

    The Rambam points out that the middle way is the best. When it comes to gaiva, he says that one should further himself to the other extreme of humility knowing that he will not stay there but end up in the middle. Extreme humility is also not good because it brings to depression and sadness. He might not feel that it Is worth doing mitzvos as he cannot do them right. When it comes to tzadakah, don’t over do it by giving more than a fifth to have to rely on others for your livelihood and don’t be stingy.
    By the metzora, we take two extremes, an ezov and a ceder tree. We want him to move from one end to the other opposite of what made him sin. The goyim only understand extremes to make them holy like a fire offering but we bring also a peace offering. We make peace through us also having a part to eat from it together with Hashem. We sanctify the mundane. The tzelem only shows extremes, whereas the magen david only has midpoints. So, too much salt destroys food and too much yeast makes dough sour and rise too much. To refuse too much, already explained above.

    #1829567
    Reb Eliezer
    Participant

    The shmonei esrei can be looked at as a letter to Hashem being read. Every letter has three parts, an introduction, the body and the conclusion. The Baal Haikrim summarizes the thirteen beliefs of the Rambam into three. Belief in G-d, reward and punishment, and Torah given from Heaven. These are the first three brochos. The third brocho reflects kabolas Hatorah where they came to realize there is one G-d. There are three beliefs, belief in G-d, Hashem is in mashgiach (in control) and He is One. These are first three brochos. We bow down in the beginning and end. The body are our requests. The conclusion, as the davenen is against the korbonos, we are asking for the opportunity to be able to do it. We thank Hashem that we are alive and able to praise Him. We bow down again in the beginning and at the end. We finish with the important peace where Rashi says in beginning of Parashas Bechukosai ונתתי שלום בארץ if no peace, there is nothing.

    #1829580
    Reb Eliezer
    Participant

    ברכות לד,ב

    The RMA in SA O’CH (56.1) says to say kaddish standing. This is based on Shoftim (3,20) where Eglon, the king, stands up when he is informed by Ehud that Hashem spoke to him about the king. The MB there s’k 8 says that the Arizal took it as he was. If he was standing, standing and if sitting, stayed sitting. The Chasan Sofer says, based on our gemora, there is no proof from there. A king must show greater humility.

    #1829587
    Reb Eliezer
    Participant

    It says in Pirkei Avos 6 ברוך שבחר בהם ובמשנתם blessed is one who picks them and there learning. Explains the Yakut Hagershuni, sometimes people are willing to listen to their learning but when it comes to business, they think the talmidei chachomim are not well versed and therefore would not marry them.

    #1829682
    Reb Eliezer
    Participant

    The Rambam does not count teshuva a mitzva only viduy but the Ramban does. Maybe we need an awakening to do teshuva which is out of our control. A person usually thinks tbat he is doing the right thing. Similarly, tbere is no mitzva to be meshuga as it says והיית משגע but it can happen as teshuva it says ושבת it can happen.

    #1829686
    Reb Eliezer
    Participant

    There is an argument between the Rambam and the Ravad Hilchas Teshuva (8,2) what olam habo is. The Rambam says after life and the Ravad says Techyas Hamesim.

    #1829880
    Reb Eliezer
    Participant

    ברכות לה,א

    In Tosfas Maseches Rosh Hashonoh (33,1) paskens an unnecessary brocho is only assur miderabonon and therefore women make a brocho on time dependent mitzvos. It is not considered nikro hedyut since the men are mechiyuv. Maybe, women have a kiyum mitzvo so they can say they were commanded. In SA O’CH (215,4) it paskens like the Rambam that it is min hatorah based on לא תשא, swearing falsely or uttering Hashem’s name in vain. So how could chazal institute brochos? They can institute new rules based on לא תסור, not to sway from there words, so once they instituted brochos, it is not in vain anymore. They said that if there is question whether it was said, don’t repeat. If there is a minhag, like tefilin chol hamed, we say the brochos.
    The nusach of brochos is interesting. The Chinuch 430, explains that ברוך means that He Is the source of all blessings like a well of all blessings. אתה, you, directly but the rest is in third person. We bless Hashem, like a son who is riding on the shoulders of the father (remember Rashi ויבא עמלק as mentioned before, but we do recognize Him) who provides us with our needs and the ‘how’ is indirect, hidden from us.

    #1829899
    Reb Eliezer
    Participant

    ברכות לה.ב

    Yom Kippur by Nileh we are asking for forgivenes for one paricular specified sin למען נחדל מעושק ידינו we should get away from stolen goods in our hands. Hashem provides us with goods to serve him. If we are not using them properly, we are stealing it away from Him. See Toras Moshe from Rav Nossan Adler Shmos (22,6) . Therefore the chazal instituted brochos to appreciate the food we are provided and He gave us tastebuds to enjoy it. Rabbi Shlomo Kluger in his teshuvas paskens if someone does not make a hamotzi on matzos, he is not yotzei the mitzva of matzos considering it stolen matzos becoming a mitzva habo baaveiro.

    #1830024
    Reb Eliezer
    Participant

    See https://hebrewbooks.org/pdfpager.aspx?req=1533&st=&pgnum=271&hilite= from the Chasan Sofer who explains every extra letter in this mishneh of כיצד מברכין in detail.

    #1830033
    Reb Eliezer
    Participant

    When one makes Torah of secondary importance, his work will slowly take more time away from learning Torah and eventually might eliminate it altogether. Next, the work becomes exhaustive,
    physically and mentally, making him sick and do less and less work which will cause that eventually he will stop working altogether, This can be the logic why nether succeeds. When Torah has primary importance, he will learn and do work on the side and both can coexist.

    #1830048
    Reb Eliezer
    Participant

    The questioner who asks below that we should bentch on wine must hold that bentching does not need wine because if it does, there is no end to it.

    #1830053
    Reb Eliezer
    Participant

    The GRA in Shnos Eliyahu explains that we make בורא פרי האדמה and not בורא פרי הארץ because aretz has multiple meanings like Eretz Yisroe and other lands whereas adama refers only to the ground.

    #1830060
    Reb Eliezer
    Participant

    ברכות לו,א

    שהכל נהי-ה בדברו The question is under the yud is a segol or a kometz (o)?

    This happens to be a big argument. After doing research the Otzar Hatfilos rules like the Magen Avraham in SA O’CH 204 s’k 14 to say with a segol from a sefer Chochmas Manoach and the Machtzis Hashekel SA O’CH 167 s’k 8 from Shut Meil Tzedaka 42, whereas the Yaavetz in his siddur rules to say with a kametz. The Chasam Sofer in his siddur has it with a segol.

    According to the Meil Tzadakah above (if I understand correctly) we should use a present perfect in a bracha and not the simple past meaning continuing on.

    I found an interesting question להורות נתן טז,ג we find in Mishlei 13, 19 תאוה נהי-ה תערב לנפש the Redak, GRA and Metzudos translated a broken desire and others translated a past desire is sweet for the soul. This is written with a kametz. So the shut mentioned says that this proves to say it with a segol even though in Sheilas Yaavetz 94 argues strongly to say it with a kametz. According to the Malbim, he translates it as desire is sweet for the nefesh habehamis, the human animal inclination.

    #1830068
    Reb Eliezer
    Participant

    We say it with a segol as it is in Artscroll Sidurim. The Chasam Sofer questions it should have said במאמרו? He answers that it refers to our abilities we can also accomplish with our mouths. To explain what he means, the targum on ויפח באפיו נשמת חיים, Hashem blew in him soul of life, says the ability to speak. Now if someone blews, he blews from himself. If Hashem has the abilities to create things with His mouth, then we should also be able to do that, but we have besmudged our mouths.

    #1830086
    Reb Eliezer
    Participant

    According to the gemora on fruit flavored tums we should make a shehakol. SA O’CH 204,8

    #1830092
    Reb Eliezer
    Participant

    According to the SA O’CH 208 ,3 fried fish or meat where there is an inside coating as a paste for eggs, the ouside coating will derermine the brocho.

    #1830093
    Reb Eliezer
    Participant

    The above should be blows not blews.

    #1830188
    Reb Eliezer
    Participant

    ברכות לו,ב

    There is an interesting Medrash Tanchuma on Arleh ונטעתם וערלתם הכתוב מדבר בתינוק you will plant and avoid its use, says the medrash this is a boy child. who cannot converse or speak, in the fourth year all its fruits (deeds) will be sanctified, the father sanctifies him for Torah, for praise of Hashem. This is the basis for not cutting a boys hair until age three as the Shaarei Teshuva 531,7 says that we are allowed to postpone an obshering (hair cutting) until Chol Hamoad because it is a time of rejoicing, especially in Eretz Yisroel in Meron on Lag Beomer at the kever of Reb Shimon Bar Yachai.

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