Reb Eliezer

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.

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.

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.

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.

ברכות לז,א

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.

The above should be blows not blews.

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

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.

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.

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.

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.

I just heard a story where a young boy died from the flu because the mother listened to Facebook rumor encouraging not to take Tameflu.

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.

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.

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.

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.