February 9, 2020 12:47 pm at 12:47 pm #1830204
When eating cooked rice make a mezonos and borei nefoshas see Piskei Teshuvas 208,12 Tosfas on the top of the page explains the meaning. The first part are nessecities for life as water and bread, and the secod part are extras which a person can live without. I heard from Rav Pollak Shlita that through what people are missing, they become united as they must rely on others to fulfill it similarly, as water gets formed from hydrogen and oxygen. Hydrogen provides the electrons that oxygen is missing creating a compound not easily separated.February 9, 2020 1:40 pm at 1:40 pm #1830218
The Chasam Sofer O’CH 55 says that a Bar Mitzva boy at the first time he puts on tefilin should say shecheyonu as the kohen who does his first mincha sacrifice as explained by Tosfas here and Rashi in Maseches Menochos.February 10, 2020 10:31 am at 10:31 am #1830440
The Shevat Halevi from Rav Shmuel Wozner ztz’l (11,47) says that mezonos bread is eaten as bread therefore it requires a hamotzi and bentching just like egg chalah.February 10, 2020 1:41 pm at 1:41 pm #1830461
Rav Avraham Chaim Spitzer ztz’l in his sefer Chayei Avraham rules that orange juice from juice oranges should be different than navel oranges. The juice oranges, which look differently than navel oranges, are planted specially for juice, so it should not be considered sweat and to make on it a borei pri haetz. People make a shehakol as we usually don’t know where the juice is coming from and they don’t really care. According to this if there are pieces in it, we certainly should make a borei pri haetz.February 10, 2020 1:46 pm at 1:46 pm #1830469
יין מבושל cooked wine R’ Moshe ztz’l 175 F, we pasken SA O’CH (202,1) that we make a borei pri hagofen and SA O’CH 272 says we can make kiddush on it. The question is, the the goy touching it will not asser it, why not? Originally, the issur was that it was sacrificed to a’z, so cooked wine+ was not chashuv to do it, but now the issur is intermarriage, so what is the difference? They say at the time of the chazal it was not prevalent, so they never assered it. Maybe Rashi’s view is that we make shehakol on it indicating that cooking destroys the flavor. According to this the same way as it was not sacrificed to the a’z because it was not considered worthy, similarly they did not drink together because it was not good enough to share with a goy.February 10, 2020 3:53 pm at 3:53 pm #1830512
I made a mistake on reply @1820092 about fried meat and fish. I was told by Rav Pollak Shlita that since the outside coating is not eaten by itself, so the ikar is the meat or the fish and we make a shehakol.February 10, 2020 3:55 pm at 3:55 pm #1830498
Whether to say motzei or ha’motzei, which is better to say a chidush in the brocho or avoid machlokes? We find in the mishna in Maseches Shabbos in Bameh Madlikin, Tosfas says that sometimes the mishna continues with what it left off with and sometimes with what it started with. במה מדליקין וכו’ אין מדליקין whereas במה בהמה יוצא וכו’ יוצא הגמל, Tosfas does not explain why. I think that the mishna continues with the one which is a greater chidush. Not lighting needs and explanation. Similarly, that the camel can wear certain things and it is not a burden needs an explanation. We also find the expression כח דהתירה עדיף. Rashi explains anyone can asser, but to be matir he had to learn it from your rebbis. Tosfas gives a different reason to say ha’ motzi. to teach one not to swallow the letters into the previous word as in krias shma as haolam and motzei ending one word and starting the next word with the same letter. Therefore we should hold the chalah with both hands and ten fingers to remember not to swallow the ten words that are in the brocho.February 10, 2020 4:44 pm at 4:44 pm #1830545
Afterwards I found the Shevat Halevi (4,161) ruling like Rav Pollak Shlita above to make on fried fish or meat a shehakol.
When it comes to the halachas of ikar and tafel we should remember the mussar not to weaken the ikar because of tafel. It says in Pirkei Avos, a person learns and stops when seeing a tree and says how beautiful it is he becomes responsible with his soul. Explains the Ksav Sofer a person has to stop learning to go to work in agriculture or in something else but he should not enjoy it.February 11, 2020 12:41 pm at 12:41 pm #1830765
At a wedding or bar mitzva, they put out pieces of bread to be able to make a brocho on it after washing. Now we are suppose to make a brocho on a complete chalah which is available at the table. They think that making a brocho on washing the hand and walking to the table is a hefsak. The eitza might be (I was told that Rav Yaakov Kaminetzky ztz’l did this) is to make the brocho of netilas yodayim at the table and then make the brocho on a complete bread.February 11, 2020 1:36 pm at 1:36 pm #1830785
It in SA O’CH 274,2 Friday night we cut the bottom chalah whereas in the morning, says the RMA there, we cut the top and the reason is kabala. Maybe, we can give a reason. We want to show that the morning when it comes to the meal, is more chashuv by cutting the top one than the night and by also using also the bigger chalah. Similarly, the sefardim who put tefilin on the hand sitting down, they want to show that the rosh is more chashev, so they stand up for it.
The covering of the lechem mishna has two reasons. For kiddush not to ashame the chalahs and by hamotzi to remember the mon which was covered.February 11, 2020 2:14 pm at 2:14 pm #1830812
אין מעבירין על המצות – Friday night when we cut the bottom chalah, it should be kept closer than the top to oneself in order not to push the top away. For this reason the Bach there says to always cut the top.February 11, 2020 3:53 pm at 3:53 pm #1830861
Rav Moshe O’CH (3,31) paskens that if you eat one thing made up of two things where you would eat each separately, you make two brochos e.g. a chocolate with nuts on it.February 11, 2020 4:07 pm at 4:07 pm #1830875
If something is good raw and good cooked, we make the normal brocho both raw and cooked. If something is not good raw but good cooked, we make raw shehakol, cooked its normal brocho. If something is good raw but not cooked than raw we make the normal brocho and cooked a shehakol. SA O’CH (202,12) Vegetable soup we make a borei pri haadama.February 11, 2020 4:46 pm at 4:46 pm #1830989
If not good at all no brocho. It should be not as good.February 12, 2020 11:48 am at 11:48 am #1831133
When it comes to cutting the chalah, on a week day, SA O’CH 167,1 says to make a small cut before the brocho such that the small piece is not separated from the rest (you can pick up the rest by holding the small piece). This is done to minimize the time between the brocho and eating. On shabbos, we only make an indication with the knife in order that the lechem mishneh should stay complete. , Bach there in the name of the Maarshal. The Ateres Zekenim exolains that we make המוציא to emphasize the ‘ha’. He gives a reason for it, the word can mean past and future. Now when we say who brings forth bread from earth, the question is, it is not bread but wheat? The gemora in Maseches Shabbos (30,2) says that rolls will come out of the ground at the time of redemption. The extra ‘ה’ is also hinting this. The RMA there says to cut both ends since we don ‘t know which end got baked first.February 12, 2020 4:59 pm at 4:59 pm #1831142
As mentioned before from Tosfas to place the ten fingers on the two chalas because there are ten mitzvos involved until eating bread. The MB s’k 24 there enumerates them. When it comes to plowing: don’t plow with an ox and a donkey. At planting: don’t plant your field with kilaim. At threshing: do not block an ox at threshing, leket, shikcha, peah, teruma, maaser 1, maaser 2, and chalah.
Salt is necessary for multiple reasons and therefore it is not a hafsek between washing and brocho to ask for salt. Say מלח or salt. In SA O’CH 165,5 explains that it a mitzva to put salt on the table as the table is like a mizbeach and it protects from punishment in between mitzvos. The Chasam Sofer on friday night did not dunk his chalah in salt as they were no left over sacrifices.
The Magen Avraham (167,18) makes a difference between eating and drinking when it comes to feed the animals first. The Ohr Hachaim Hakadash Bereishis (24,19) explains that by Rivka, Eliezer came before the camels because when it comes to danger or pain of thirst the human being comes before the animals. My son said, that maybe camels are different because they are able to hold the water longer, so they don’t get thirsty so fast.February 12, 2020 6:44 pm at 6:44 pm #1831214
The Rambam explains in Shmonei Perokim Perek 4, that the person was created with an eqilibrium. When this balance is upset, he becomes ch’v sick. To heal him, this equilibrium must be restored.
In SA O’CH 170 it says that foods contain salt and drinks contain water, so we don’t have to be concerned for the lack of salt or water.
By the argument between Hilel and Shamai to eat in the week days for shabbos, Hillel says Bless Hashem day by day. It is great when Hashem wants us to bless him day by day. The snake was cursed by providing it food without need to ask for it as dust is available all over. Explains the Chidushei Harim that Hashem said to the snake, here is your food and don’t bother me. I don’t want to her from you.
The Chasam Sofer left in his will שלא יבוש המעין ויקצץ האילן the well should not dry out and the tree be cut where he was referring to the Torah.
The Ben Ish Chai has a mashel: A father had a field with beautiful trees and other plantations. The watering was done through irrigation canals. They periodically had to be dug out from pebbles and other stones which stuffed them up. The father was afraid that his children will not follow in his way and they will not dig them out, so he left it in the will that there is a treasure buried in the ditches. The children after his death, dug them out but they did not find anything in them. Later, they were surprised how beautifully everything grew. Then they understood what the father meant. We have too constantly make sure that the Torah be able to flow by digging out any obstructions. הפך בה הפך בה דכולה בה turn it around, turn it around, why twice? You are allowed to question things but we should not leave it like that.
According to the view that Adam Harishon drank wine, we say lechaim to bring us life, here and the next world. The Chasam Sofer explains in Toras Moshe that Adam had a proof that he was able to eat through his wife. She was not commanded directly. The command was on grapes. He drank wine. His argument was like this. If the juice of the fruit is the same as the fruit then Chava was part of him, so if he was commanded, she also was commanded, so why didn’t she die and if the juice is not the same as the fruit, then I drank wine and did not eat the fruit.
The medrash says that it was an esrog. According to this we can understand why the earth was punished at the same time when Adam was punished for not following Hashem’s commandment that the tree and fruit should have the same taste. Adam knew that he is not allowed to eat the tree but he was questioning the fruit, so he tasted the tree and fruit and he saw they taste differently. So he ate the fruit and not the tree from eitz hadaas but it was an esrog where the fruit and the tree taste the same. If the earth would have properly followed the commandment, Adam would have not made the mistake, therefore the earth was responsible for his sin.February 12, 2020 7:52 pm at 7:52 pm #1831225
There are two views in SA O’CH 211,1-2. The first view says that seven minim come first. If both are from the seven minim, than follow the order of the pasuk. If there is no seven minim among them, go after what you like best mostly. The Rambam’s view that we always go after what we like best. In SA YD 251,3 by tzadaka is paskened by the Shach that the poor of your town come even before the poor Eretz Yisroel. Maybe your town is more beloved to you, so it comes first.February 13, 2020 12:02 pm at 12:02 pm #1831452
A fruit we make a separate brocho on it at the meal but we pater it with bentching. Why? The fruit is not eaten with bread but it is part of the meal.
In SA O’CH 211,4 explains that the pasuk Devorim (8,5) that praises Eretz Yisroel with the seven minim has two words of eretz one the beginning and one at end. Whatever comes earlier in the second half is more chashuv than the later in the first half and would be preceded to be eaten first with the same brocho. Dates come before grapes as dates are the second next to the second eretz which is honey from dates whereas grapes are the third to the first eretz. If they are equal distance from eretz such as such as cooked wheat and olives, the wheat should come before olives.
The RMA says there mozonos dish comes before wine and therefore al hamichya is before wine.
Since wheat or barley is before grapes.February 13, 2020 1:01 pm at 1:01 pm #1831473
The Rambam Hilchas Melochim (9,10) says that measurements don’t apply to goyim as they were halacha given to Moshe in Sinai and not to the goyim. So over here it is not mentioned. Maybe the measurements were from the pasuk but the halacha tells us what to apply it to.February 14, 2020 2:20 pm at 2:20 pm #1831781
In SA O’CH 168,6 says that fruit filled cake is borei minei mezonos. If you make it a meal. you have to eat 345 gram 12.17 ounces around 3/4 pound Pischei Teshuvas there.
In SA O’Ch 179,1 Once a person washed his hands with mayim achronim, he finished his meal and must bentch. The MB says there if he needs to do something before bentching, he should rewash his hands.
If he is a guest by someone, the end of the meal is decided by the host.
In SA O’CH 174,1,4 wine in the middle of the meal requires a brocho but the wine of kiddush paters it.
.February 15, 2020 9:46 pm at 9:46 pm #1831955
When it comes to reclining to be motzei others in kiddush or hamotzi, currently we don’t recline, so our sitting is like there reclining as indicated in SA O’CH 213,1. At the seder we do recline for wine SA O’CH 473,2 and for matzah 475,1 as we are commemoratiing our history when they reclined.
In says in SA O’CH 214,1 that every brocho requires the mention of malchus, the King of the Universe, otherwise it is considered no brocho as we learned above 40,2. The question is why the shmonei esrei does not include this?
Why tthe mentioning of malchus is so important? I explained above that we are organizing the praise of Hashem to show that He is the only One who can fulfill our wishes, so the Beis Yosef says in rhe name of the Rokeach that since we mentiioned it before shmonei esrei we don’t have to mention malchus again in the shmonei esrei.February 15, 2020 10:31 pm at 10:31 pm #1831972
The MB in SA O’CH 297 s’k 1 says that people cannot differentiate and we can make on all besomim a borei minei besomim for havdala.February 16, 2020 12:49 am at 12:49 am #1832008
The Rav Abarbanel explains the meaning of לא תשא את שם ה’ אלקיך לשוא do not elevate Hashem your G-d’s name falsely. Don’t say Hashem is so great that he wants nothing to do with us and doesn’t care for us. A baa gaiva, who holds his head up high, pushes Hashem out of this world. He believes that Hashem belongs in the heavens and does not belong on earth because of His greatness.February 16, 2020 1:06 pm at 1:06 pm #1832161
We see over here how they enjoyed these sweet fruits from Genusar. The gemora says in Pesochim 8,2 that they don’t have these sweet fruits in Jerusalem in order they should go there to visit Hashem and not to go to enjoy the fruits. We see that there is a mitzva to be oleh regal and not just to be there because then in would not matter what his intentions are whereas by tzadakah, even if he gives tzadakah to live long, he is considered a pious person because the mitzva is not the giving but making sure the other person has. By shilach monos however, the RMA paskens in SA O’CH 695,4 that if he sends shilach monos and they refuse to accept it, he is yotzei the mitzva. The Chasam Sofer 196 explains in the name of the Monas Halevi that by shilach monos, the mitzva is the giving to show friendship and unity to the other, as Haman ym’s was complaining that the Jews are not united, which he has done.February 16, 2020 2:11 pm at 2:11 pm #1832185
Maybe Chanukah and Purim is not mentioned in Al Hamichya because there is no requirement on these days to eat foods that the brocho is said on. Purim when we drink is not for the sake of the wine but to be drunk. The praise on Chanukah does not have to be said on wine.February 16, 2020 8:10 pm at 8:10 pm #1832281
In Eretz Yisroel they made a brocho when they removed the tefilin but we don’t do. There is an argument between Rebbi Yosei Haglili and Rebbi Akiva Mesaches Eruvin 96,1 if at night ,habbos and yom tov is forbidden to put on tefilin. Rebbi Yosei Haglili saya it is forbidden and Rebbi Akiva holds it is not. See Shagas Aryeh 41 in great detail. We pasken like Rebbi Akiva, so shabbos and yom tov is only assur because of a sign and and night because of releasing gas. So they made the brocho according to Rebbe Yosei Haglili but according to Rebbi Akiva we don’t make it.February 16, 2020 8:46 pm at 8:46 pm #1832293
See SA O’CH 29. A good place to remove tefilin in ובא לציון after שנשמר חקיך, so we don’t make the brocho because there is no real limitation on wearing tefilin according to Rebbi Akiva but we are saying the content of the brocho.February 17, 2020 10:10 am at 10:10 am #1832381
Why at two we can make mezuman? The argument is if he is included in the plural expression or if he is separate. If he is included two is enough, else we need three, two besides him. The understanding of גדלו לה’ אתי telling two, so there is two besides him and three would be needed. Whereas the כי שם ה’ אקרא, means him and someone else therefore, two is enough.
The gemora says in Maseches Makus (22,2) that the Babylonians are fools that they stand up in front of a Sefer Torah but not in front of a talmid chacham. Ask the Baal Akedah, why are they fools when a Sefer Torah is learned out from a kal vechomer, if in front of the learners stand up than certainly in front of itself? He explains that we have a rule דיו לבא מן הדין להיות כנדון we cannot gain more information through a kal vechomer than what it is the source. The source is important and must be respected. Therefore the pasuk speaks about standing for a talmid chacham which must be respected. Similarly the one who makes the brocho is the source and therefore must be respected and not outdone by the one validating it, answering Amen.February 17, 2020 1:20 pm at 1:20 pm #1832461
אמן – א-ל מלך נאמן, אני מוסר נפשי My father told me a mashal on the value of Amen which I repeated at his eulogy forty years ago. There was a merchant who traveled overseas on a ship taking along merchandise to sell. There was a big storm wind which destroyed the ship and his merchandise and threw him out on a desert island. In his depression, he was playing around with the pebbles on the ground. Eventually, another ship arrived which took him home. When seeing his wife, he started to cry, telling her how he lost everything. Wanting to wipe his eyes, he took out his handkerchief and they noticed that something fell out of it. When they looked at it carefully, they realized that it was a diamond. So the wife asks him, do you have any more of this? He says, It must have fallen into my pocket on the desert island when I was waiting for another ship as I was playing around with the pebbles but I cannot go back there to collect more because I don’t know where the island is. When we come to the next world to account for our deeds, we start crying that we didn’t accomplish anything. We take out our handkerchief to wipe our eyes and an Amen falls out of it. So, they tell us. this is a diamond over here. Do you have any more of this? He says, if I would have known the value of this over here, how much more I could have collected but I cannot go back to collect more.February 17, 2020 1:33 pm at 1:33 pm #1832465
Chicken fatFebruary 17, 2020 3:39 pm at 3:39 pm #1832509
SA O’CH 199,7 Women mezumen bentch for themselves being voluntary but bentching together with the men is required. They can answer quitely.
Maybe the answering Amen on ones own brocho except for separation might indicate that he is validating his brocho because he is not sure about it which is ugly.February 17, 2020 3:39 pm at 3:39 pm #1832518
chicken fat not eaten by itself, so no brochoFebruary 17, 2020 5:20 pm at 5:20 pm #1832552
Currently the workers can say the whole bentdhing as the boss expects them to do that. See SA O’CH 191,2.February 18, 2020 9:09 am at 9:09 am #1832743
The Rabbenu Bechaye in Parshes Teruma Shmos (25,24) on וציפת אתו זהב טהור you should cover the table with pure gold the word זהב is זן, הארץ and בונה ירושלים. It could be that the three brochos of bentching is biblical but Moshe Rabbenu, Yehoshua and David Hamelech instituted the nusach of each. The Ramban explains the meaning of whoever lives in chutz laaretz is like worshiping a’z. There are seventy rulers above on each nation and Hashem kaveyochol rules over Eretz Yisroel, so these are intermidiaries but our provision comes thtough Eretz Yisroel. Maybe that is why the second brocho is the rememberance of the land and the third the redemption the rebuilding of malchus and the Beis Bamikdash.
My Rebbe the Mattersdorfer Rav, Rav Shmuel ztz’l said that we should always have ‘pure gold’ earned honestly.February 18, 2020 11:28 am at 11:28 am #1832800
To include a third person iinto mezuman, he should preferably have some fruit or some cake SA O’CH 197,3
If there is a guest, it is better for him to bentch mezuman in order the one who bentches Hashem should also bentch the host. Sifsei Chachomim here. SA O’CH 201,1.February 18, 2020 1:39 pm at 1:39 pm #1832818
There is an argument in SA O’CH 165,2 who should wash his hands first. The SA says the geatest but the Rosh says that smallest in order the greatest should not have to wait without being able to talk. By mayim achronim we start from the smallest in order of sitting. MB O’CH 181 s’k 13.February 18, 2020 1:39 pm at 1:39 pm #1832819
Another reason why the guest would bentch mezumen because it was a custom that the others would listen and not bentch themself, so the guest could not bless the host by himself.February 18, 2020 2:51 pm at 2:51 pm #1832874
When it comes to mayim achronim, if there are five or less people bentching then the one bentching mezumen should wash first. SA O’CH 181,6 as our gemora. It says washing should be close to bentching. The above from MB when there are more than five people.February 19, 2020 2:52 pm at 2:52 pm #1833138
I think one is uncomfortable with dirty hands or being on a road so he wants to get out of there ASAP and not being concerned who should go first. Getting to a place where there can be a mezuzah, our normal behavior should resurface by giving respect to the more learned. Maybe, through the mezuzah, we realize that there is a higher authority who rules over the world and the talmidei chachomim whose strength emanates from Him must also be respected as we find by fear.
In SA O’CH 167,15 explains our gemora indicates that the others should not taste the chalah until the one making the brocho does but if they have their own lechem mishna, it does not apply. The MB s’k 81 that as long as they have their own bread, even if they are yotzei with his brocho, it does not apply.
The idea that we have to follow the way the rebbi taught us is very common. We find in Ediyos (1,3) where Hillel repeated the incorrect expression from his rebbies who were gerim Shmayoh and Avtalyon.
In SA O’CH 167,16 MB s’k 84 If the one making the brocho is making for others, they have to wait until Amen was said by the majority as it is also part of the brocho. They don’t have to wait for individuals who extend their Amen.
When it comes to Amen, we must be very careful how we say it. In SA O’CH 124,8 explains it in great detail. Not to say the aleph as chatof, fast. The Chatof represents a shvo naah on letters it cannot be pronounced, so it is shorter than the regular vowels. Pronounce the nun. Don’t say an Amen after the brocho is gone. Say the Amen by pronouncing every letter correctly but don’tr pull it.February 19, 2020 3:50 pm at 3:50 pm #1833253
Amen chatufeh according the SA above, not the answer Amen before the brocho is finished.
It says one who follows the stringencies of both the Beis Shamai and Beis Hilel on him it is writtenl כסיל בחשך הולך the fool walks in darkness. The Ostroptzer in Sefer Meir EIn Chachomim explains this in an interesting fashion.
According to the Beis Shama whoi holds shevisas kelim, the pots and candle holder have to rest on shabbos, asks the gemora, how can one light shabbos candles? TThe gemora in Maseches Shabbos answers that he is mafker it. However, if he folows the Beis Shabbai view of shevisas kelim and the Beis Hilel’s view that hefkar has to be complete, both for the poor and the rich, so when he lights candles he regains some ownership, so hafker will not work and therefore will stay in the dark.February 19, 2020 5:16 pm at 5:16 pm #1833318
When they sold Yosef, Hashem was included in the Beis Din. Rebbi Akiva, a descendent of gerim, was included in the ten martyrs in place of Him. In SA O’CH 55,4 questions whether a katan can be included with a chumash as a slave was included and one freed. The Rosh says that he was needed for Parshas Zachor leinen which is biblical. In Europe a katan was included with a chumash. The Taz says that one speaking in the middle of davening should not be included in a minyan.
The Chacham Tzvi 93, questiions if a golem can be included. He brings a proof from Maseches Sanhedrin 65
where Rava created a golem and brought in front of Rebbi Zeira who said he has no use for it and destroyed it. It cannot speak and has no soul to become part of a minyan even though someone asleep can be included.February 20, 2020 12:42 pm at 12:42 pm #1833545
Tosfas says that holding a chumash is foolish and does not help but holding a sefer torah might, the RMA SA O’CH 55,4 is lenient with a chumash in case of need. Maybe, they wanted us to realize that we don’t include everyone so easily into a minyan even for the tenth.
When it comes to davenen only six must daven but by bentching seven is required a recognizable majority because bentching is biblical whereas davenen is rabinical.February 20, 2020 6:58 pm at 6:58 pm #1833742
When including someone in betching, there is a difference between the one mezuman betching and one just included. The one bentching must eat at least a kezayis grain whereas the one included only needs to eat or drink something.
There is an argument in SA O’CH 186,1 if women are obligated biblically or rabinically in bentching, see Tosfas above 20,2. The question will be if a man can be yotzei with their bentching. They did not inherit land on their own and whether they have an obligatiion to learn Torah and say bichas Hatorah. Since they must know theiir mitzvos, so they make the brocho, SA O’CH 47,1The MAsaysnthatn. Bris not having is like having it otherwise how was Tzipora able to cimcumcise her son.February 20, 2020 9:02 pm at 9:02 pm #1833813
It should be above the Magen Avraham says that.February 21, 2020 12:41 pm at 12:41 pm #1834123
The Sefer Amudeho Shivo explains why we say Alenu after a bris. Simply we say יוצר בראשית to remember that Hashem created the world for the Jews sake and the bris differentiates us from the goyim. He gives an interesting reason. As we see that the kosher animals are physically different than the non- kosher, so why shouldn’t the Jews be born physically different than the goyim? Then, we would say their are two reshuyos, two deities on for tor the Jews and one for the goyim. Therefore, a bris is a proof for having One G-d, so we say Alenu to substantiate the Uniqueness of Hashem.February 21, 2020 3:20 pm at 3:20 pm #1834173
Off hand the connection here to אין עושין מצות חבילות do not pack multiple mitzvos on one time because it looks like you are burdened with it and you want to pater yourself off ASAP, does not make any sense. What connection does it have to the praising of Hashem with multiple items?` Maybe, it is talking in the case where he only mentions one thing in the end of the brocho but two things in the brocho. He wants to cover all the bases at once so, he is packing on multiple items to the brocho.
לעולם אל יוציא אדם את עצמו מן הכלל a person should not exclude himself from the group. This is the reason we always daven in plural. The Shunamis said מלכים ב פרק ד – וַתֹּ֕אמֶר בְּת֥וֹךְ עַמִּ֖י אָנֹכִ֥י יֹשָֽׁבֶת: I don’t want to separate myself from the group because then I become individually responsible for my actions. The Rabbenu Bachaye in Parshes Ki Siso explains שמות פרק ל פסוק יב – וְלֹא־יִהְיֶ֥ה בָהֶ֛ם נֶ֖גֶף בִּפְקֹ֥ד אֹתָֽם: no plague should occur when counting them. Together we are all tzadikim, but we get separated by counting and the bad will be revealed.
The Midrash Shmuel explains the mishna in Avos where Hilel says משנה מסכת אבות פרק ב משנה ד – הלל אומר אל תפרוש מן הצבור don’t separate yourself from the group, if you think you are better than they are, then don’t trust yourself until the day of your death, if you think the group is not as good as you are, don’t judge them until you arrive in their place, if you think they don’t want to listen to you, don’t say something which is not worth listening to, if you think you will join later, then think that maybe you will never have time to join.February 22, 2020 10:21 pm at 10:21 pm #1834424
There is a logic besides the pasuk to Rebbi Yishmoel’s view to add extra praises to the mezumen as the number of people in the group increase. The more people there are,- the greatness of Hashem becomes more evident as people realize all the hidden miracles done to them. So, why does Rebbe Akiva hold that it does not make a difference. Maybe, we know that he emphasizes ואהבת לרעך כמך זה כלל גדול בתורה love your fellow man like yourself is the ultimate rule in the Torah. Before we start davening, the Magen Avraham 46 says to accept on us this mitzva to realize that we are davening for each other. So, if we have less than ten people then Hashem is not really part of the group. However if we have ten people, Hashem becomes part of it and unites us together to become one. If we are more than ten people, Hashem is part of group and it does not matter how many and we get united into one. The Shlah Kakadash explains it says והוא באחד ומי ישיבנו it says באחד in one and not אחד, one indicating that we become one with Hashem. This has such a strength that nothing can stand against it.
When it comes to misusing food, it is a disgrace by showing that we don’t appreciate what Hashem provides us by stepping on bread or defacing it, besides the destruction of food. See SA O’CH 171 in great detail.
It says וישמן ישורין ויבעט when we become fat (well to do) we kick over the food given to us. We forget who has provided us with that food like a cow when it becomes fat throws over the milk it provided forgetting how well it was fed to produce that milk.February 23, 2020 2:14 pm at 2:14 pm #1834548
Women when going out to a levaya to the cemetery should be careful to avoid meeting men on return because it is dangerous. The best is if they avoid going out altogether as warned by the Shach YD 359,2 that they endanger the world because they contributed to death.
Tosfas Vehilchasa says, on the pasuk ואכלת ושבעת וברכת when we break it down ואכלת ושב עת וברכת indicating that we should eat and sit at the time of bentching.February 23, 2020 2:50 pm at 2:50 pm #1834605
At the wedding, we make always a brocho on wine first. Maybe, because it generates simcha.
Similarly, this might be the reason that wine causes kiddush because it generates simcha, so we make the brocho on wine before the day as the Beis Hilel.
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