Reb Eliezer

oy, the gemora at the end of tractate Brochos mentions both expressions on above pasuk of עת לעשות וכו’ so I say אלו ואלו דברי אלקים חיים.

Where it comes to a mechitza, (height, holes) there seems to be an argument if required for mixing (Rashi) or looking (Rambam and Tosfas Yom Tov on the mishna in Sukkah.

People make a parade for Hachnosas Sefer Torah as mentioned from Samuel.

The chasidim don’t follow many of the psokim of Reb Moshe rather the Chasam Sofer for example cholov stam, mechitza and bima in the middle etc because he mainly wrote them for Lithuania were keeping Torah and mitzvas was more complicated. He did not want his Teshuvas translated into English.

Halochoscope, look at Yechaveh Daas 5:1 from the Beer Moshe being an Ashkenaz not to cover the face. Atifas Yishmoelim should be done and therefore covering the face is a mistake.

halochoscpe, there is also a mistake in the atifa where they cover their face but the Beer Moshe and the Yechaveh Daas say that the Yishmoelim don’t cover their face in order to see.

halochoscope, isn’t there a midrash to he sorounded by tzitsis? By the ashkenazim, the reformed were it like a scarf.

The Chasan Sofer says that there is an implicatiion in the Torah of being mekayem the mitzva of tzitzis. It says
ונתנו על ציצית הכנף it should have said ונתנו על הכנף ציצית but ‘al’ can have meaning because, that is in order to be mekayem the mitzva of tzitzis put corners on it.

Look at MB 17:10

RG, I don’t think he has to repeat the mitzva because according to the Beis Hilel you can say it being in any positiin which inckudes lying down.

Look at the Rabbenu Yonah on Brochos whether on who follows R’ Gamliel by Krias Shma, a small sukkah whether he is yotzei. Can the chazal take away a biblical mitzva? The Mishneh Lamelech (Rambam Hilchas Trumas 7:1) questions if a kohen is impure with a tuma derabonon and eats Truma is he chayev misoh?

RG. glat kosher has been accepted by the ashkanezim also so it is not a chunra any more as wearing a yarmulka.

איזהו עשיר השמח בחלקו is more prevalent by them.

The Otzar Yisroel Encyclopedia explains that each one individually called Tefilla and together they are called Tefilin. It comes from the word פלא which has many meanings, speech, separation, prayer and hidden. Speech as mentioned above, remembering Yetzias Mitzraim. Prayer, used for praying, tying us to Hashem. Separation, it separates us from the goyim, recognizing that the name of Hashem is on us, and hidden, maybe, the parshiyus are hidden.

I think the difference is the cause and effect. For the litvish, cause is Torah and effect is Avodah, i.e. Torah brings to Avodah, whereas for the Chasidim is the reverse, cause is Avodah and effect is Torah, we daven to understand Torah . It says עת לעשות לה’ הפרו תורתך, they differ how to interpret this pasuk. The litvishe say that we must accomodate and show leniency when people disrupt the Torah whereas the Chasidim see the reverse הפרו תורתך עת לעשות לה. When people want to disrupt the Torah, we must be steadfast and not budge an inch strengthening customs and beliefs for the sake of Hashem Yisborach.

I jusr wanted to validate my view. We see that what RG is saying iis not correct as you can eat by someone not following your chumras. About eating hot, we want to show that we don’t follow the keroim about cooking on shabbos which was started erev shabbos.

To understand the above Mechaber see the Sefer Minchas Kohen Shaar Sheni, Perek Shlishi.

RG, כל הפוסל במומו פוסל Are you taking about yourself?

If you put the food on when the hot plate is cold on shabbos and you set your shabbos clock to turn it on after you put it on, it does not matter that it becomes yad soledes bo. Since the way you put the food on will not become yad soledes, I think it should be ok.

Look at the Chavas Yair 126 from the Shlah Hakodash that the children don’t have to follow the chumros of the fathers.

RG, My father had a saying, every house has their own minhag. Respect all minhogim whether they follow yours or not, or יצא שכרו בהפסדו. This is the difference between halacha and minhag. מנהג ישראל תורה for those who follow the minhag and for others to respect them. The Chasam Sofer said minhag has the letters gehinam. Now I understand its ,meaning. People can end up in the gehinam when they look down on others minhogim.

There happens to be a question about fasting on their own. See SA O’CH 571:1-2 is he sinning or becomes holy. People learning should not weaken themselves. When someone fasts a taanis chalom on shabbos, even though it is beneficial for him, he has to fast another fast.