Reb Eliezer

This idea to notify when one gives something to his friend is to spread good feelings and peace creating unity.
It could be implied in the pasuk in Mishlei (3,27) אל תמנע טוב מבעליו don’t withhold good from its rightful recipient. The person giving something to an other deserves hakoras hatov, good and if he does not know it, he cannot provide it.
The Ohr Hachaim on the pasuk אני ה’ מקדישכם says that through the shabbos we see the greatness of our neshomo that even though how great shabbos is but the neshomo is greater. The Chasam Sofer explains how the neshomo is the greatest. The mishkan was the holiest place but it cannot be built on shabbos, so shabbos is greater than the mishkan. But the protection of live supersedes the holiness of shabbos. Therefore the neshomo is the greatest holiness. I made a kal vochomer, if one takes out the wrong Sefer Torah by mistake we have him find the place rather than put it back because we will say that the Sefer Torah is pasul and the holiness of it only emanates because of a Jew with a neshomo who wrote it, so how much do we have to watch out not to denigrate a Jew who has a neshomo, a chelek elokai mimaal himself.

שבת י,ב

There is an argument between the Meharal and Maharam Shick what comes first if there is a conflict between אמת and שלום.
The Maharam Shick says that אמת comes first based on the pasuk אמת ושלום אהבו whereas the Meharal says that שלום comes first because it is the name of Hashem whereas חותמו של הקב’ה אמת emes is the stamp of Hashem and the name comes before the stamp.

If someone procrastinates with mincha in the middle of some work saying I wll still will have time to daven and meanwhile the time runs out says in SA O’CH 98,8 and MA s’k 11 is considered forgotten which is accidental and he can daven two shmonei esreis for maariv. This argument is brought by the Nemukei Yosef Bava Kama 24 about someone having a stone on himself and falls asleep and when he gets up someone else gets hurt when he stands up. A field in a walled city must be redeamed in a year and waits to the last minute and then forgets it is it accidental?

שבת ט,ב

מנחה גדולה 12:30, early mincha a normal day when the night is as long as the day six and half hours starting at 6:00 in the morning.
3:30 מנחה קטנה late mincha nine and half hours

The RMA in SA O’CH 232 says that the custom is to allow a big meal at the early mincha and small meal and the late mincha. People will remember to daven as they usually daven in a shul.

Tosfas says that even though maariv is voluntary, we should still be careful not to be mevatel for no reason. Once a person says it, he makes it obligatory. Currently, since everyone davens maariv, why don’t we have the shliach tzibur repeat the shmonei esrei for maariv? Maybe, since it was voluntary originally it was never instituted. The MB 237,1 says that it became a mitzva which cannot force the repetition.

The Aruch Hashulchan in O’CH 345 explains that in the olden time there was a main road where all other roads would meet. The houses were in an alley closed on one side and meeting this main road on the other side (movo). The main road had doors on each side but open at nigh 16 amos wide. This is derived from the mishkan were all the tents would converge to the Moshe Rabbenu’s tent where all 600,000 people gather and the wagons to the mishkan took up 16 amos.
Most agree that 600,000 is required. Rav Moshe in Igros Moshe O’CH (4,87) says that a city having 12 mil by 12 mil where this amount of people gather makes it a public domain considering it a platyeh godaloh. The Aruch Hashulchan says that each street is judged for itself.
The RMA O’CH 346,3 says that currently all of our streets are considered karmelis, only rabbinical. This is the the view of most poskim and therefore we can make an airuv with a tzuras hapesach without actual doors. Most poskim’s view is that cars don’t can included in the count. We have houses on each side of the road with street lights which limit the public movement. There are other roads circumventing the main road, so the main road is not as important as it used to be.

שבת ה,ב

The SA YD 277,1 says that we should not turn a sefer on its face by having the letters on the bottom as we find over here Rashi explaining that it is a bizoyan for the sefer. The Bach also includes in the prohibition not to leave a sefer open and walk away without covering it. The Shach says that a person forgets his learning when he leaves the sefer open.

Tosfas on צו,ב ד’ה הוצאה indicates it for carying out and there ד’ה הכנסה indicates it for carying in. Both cases is considered a מלאכה גרועה a weak melacha. As Tosfas 2,1 says asks what is the differents carying from a private area to another private area where it is allowed to carry bibliically with karmeles (4 amos wide and less than 10 tefochim high) in between. See SA O’CH 345 There is an argument a public domain 16 wide 600,000 people walking through does that include cars? Reb Moshe holds they walk with their cars but others hold that a car is a a private domain for itself. See in great detail Yabia Omer O’CH (9,33) about making a airuv of tzuras hapesach. A public domain where houses are on each side might limt the movement Traffic lights also limit movement. Intersecting roads also are questionable.

Benephraim, first the gemora in shabbos 96,2 derives from a pasuk carrying as the is levi camp in the midbar where Moshe Rabbenu resided was a public area so they should not take anything from home to Moshe Rabbenu when tbey go to ask a shaila from him. Tosfas there ezplains that it is not enough that it was in the mishkan when loading the wagons but we need a pasuk because carying is a weak melacha explained above. The reverse of taking in from public area to a private area is known through a savoro what is the difference which direction. Look at Tosfas there entitled hachnosa which I think answers your question.

ברכות סג,א

What has greater a kedusha a Beis Hamedrash or a Beis Haknesses? In SA O’CH 153 it says that you can build a Beis Hamdrash from a Beis Haknesses but not vice versa but it also SA O’CH 151,2 in the RMA that we can eat and sleep in a Beis Hamedrash but not in a Beis Haknesses. No mezuzah is put in a Beis Haknesses but it is put in a Beis Hamedrash. A Beis Hamedrash is the home for talmidei chachomim, so even though it has a higher kedusha they still allowed eating and sleeping there.

We don’t say Amen in the mikdash because the aura of kedusha is so great there that his blessings are automatically validated. He only says that the kedusha there should spread to everywhere else.

There are two ways to pasken halachas. One to try to accommodate the needs of people and another to stay steadfast in the customs and traditions. Reb Moshe found ways to accommodate saying thirteen midos at night and having a lower mechitza, It depends of how עת לעשות לה’, הפרו תורתיך is looked at. If we say it as written then we should stay steadfast not to budge from tradition and customs. We must stay steadfast to protect the Torah . However, if we reverse it, ‘הפרו תורתיך עת לעשות לה then the emphasis is one accommodation to protect the Torah.

When we have many friends, we don’t know how loyal they are. We recognize our enemies as they reveal their hatred towards us, but we don’t know what hides in the heart of our friends. Having a few helps to discern that.

There is whole siman in SA O’CH 231 is based on how to do our everyday deeds like eating and sleeping to serve Hashem.

When we pray because of our plight, we should also have in mind that Hashem punishing us also is suffering and pray for His suffering also. Hashem is with us in our galus as it says עמו אנכי בצרה Hashem is with us in our plight.
When one follows this, he will be doubly be rewarded with support and health.
Learning Torah protects us also from all plight by recognizing that Hashem looks out for us.

ברכות סג,ב

It says Meshiach will come when עני רוכב על החמור. עני stands for the hardest maseches being עירובין, נדה and יבמות.
The churban came because of sinas chinom. These maseches unite us when we help each other in learning thereby bringing care towards each other and eliminating futile hate and bring Meshiach speedily. Learning on ones own can lead to mistakes as there is no one to correct each other. One does not realize that he is making a mistake.
Hashem supports us when we support His own. Zevulin supports Yisochor the talmid chacham.

ברכות סד,א

There is a question here. We say סיני ועוקר הרים, סיני עדיף one with great knowledge and the one who is sharp with questions, the one with knowledge is considered greater. So, why do we pasken like Rabeh over Rav Yosef who was the sharp one?

The Chasam Sofer explains the statement תלמודי חכמים מרבים שלום בעולם talmid chachams spread peace on this world. There is a fixed amount of discourse ordained to this world. They can either be battles or debates among the sages. By using it for debates, there will be less wars and battles in this world.

The simple reason above using the left hand and not the right because tefilin we place on the arm whereas we tie tefilin using the hand. Therefore it says that we should avoid using the middle finger of the left hand where we tie the retzios on and not the right hand because we use our hand to tie the tefilin on.

ברכות סב,ב

The Arvei Nachal Parashas Shlach Darush 1, explains it great detail the means of recognizing when something is an influence of the yetzer hara.
One, as mentioned above from the Chasan Sofer to see how much desire he has do to something. If his desire is overwhelming, he should question that maybe it is being portrayed by the yetzer hara as a mitzva when really it is an aveira. Sometimes we rationalize to explain an aveira and make it a mitzva on this the Baal Akedah says הרהורי עבירה קשה מעבירה explaining an aveira is worse than aveira because it because mutar and we will continue doing it.
Two, אין אדם רואה את נגעי עצמו a person does not recognize his own faults. So, he should imagine, how would he feel if someone else did this?
Three, a person wants to do something but he does not know if it is right or wrong. It has not been done before in his situation. David Hamelech felt that Shaul deserved death because he was out to kill him, but he was the King. David did something small to see how he will react afterwards. He cut Shaul’s edge of the garment and he felt extremely bad about it and he regret it as he describes it in Tehilim 7 as a stumble, a mistake. This becomes a test if the yetzer hara drives us to do something or the yetzer tov. We check our reaction afterwards. Most of the time we regret afterwards the wrong things we have done.

The gemora over here indicating the Adam Harishan was created with two yetzorim, two inclinations, yatzer tov and yetzer hara, disagrees with a Rashi in Koheles (4,13) where it says that a young smart individual is better than an old fool. This is interpreted on the Yetzer Tov who arrives at thirteen over the Yetzer Hara who arrived at birth. Maybe a Bar Mitzva becomes a מצווה ועושה commanded to do mitzvos and גדול מצווה ועושה משאינה מצווה ועושה it is greater the one commanded to do mitzvos than the one who is not commanded. Tosfas explains because once we are commanded, the yetzer hara resists the performance of mitzvos. Therefore if not commanded until Bar Mitzva there is no need for the yetzer hara’s resistance as their is no inclination to do mitzvos because the yetzer tov is not there yet to influence him. The yetzer hara in effect is dormant halachically until thirteen. The question is how is it fair that the yetzer hara takes up residents before the yetzer tov arrived? If the yetzer hara would not have some advantage, people would not listen to him. He also uses another means to influence us.
The Chasan Sofer explains the pasuk Breishis (39,10) וַיְהִ֕י כְּדַבְּרָ֥הּ אֶל־יוֹסֵ֖ף י֣וֹם׀ י֑וֹם וְלֹא־שָׁמַ֥ע אֵלֶ֛יהָ And it was her talking to Yosef day by day, so he did not listen to her. This is similar to a peddler who praises the merchandise too much. If it is so good, why praise so much? Let the merchandise speak for itself. This behavior is similar to the yetzer hara who wants to encourage us to sin by praising its benefits day by day whereas the yetzer tov lets the merchandise speak for itself.

Maybe, the reason we start from the great by elevating because he is more deserving whereas by lowering the small is more deserving.

The Ohr Hachaim explains the pasuk Breishis (2,18) לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ אֶֽעֱשֶׂה־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ it is not good if the man is alone I will make create a help against him. They were connected as one so, Hashem said I will separate them so they be able look at each other and help each other. If they are together, they cannot help each other. Sometimes we don’t see our sins in ourselves but see it in the other.

Rashi sees it that Monoach did not know the halacha mentioned not to follow the wife by her going in front of him. You can go next to each other.
The Ben Ish Chai has an interesting interpretation about Monoach following his wife. When people are learned they can use their learning for their detriment by finding an excuse for bad behavior in the Torah or kabalah. Someone said that he will commit adultery. So he was told, how can you sin like that? He answers that after he will say some tikun to correct it. Now, if he would not have been knowledgeable in the tikun, he would never have thought of this type of behavior. So, it was good that he was an am haaretz and followed his wife and not another women.

For the ashkanezim if someone puts on only one tefilin, says the RMA O’CH 26,2 as Tosfas here, on the Rosh
he makes two brochos and on the Yad he makes its own brocho.