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I don’t know what he says, but I can explain what is wrong with it. The reason we need a makom kavia by davening according to the Ari z”l is because davening is compared to the shooting of an arrow, When you shoot an arrow from multiple places, you cannot shoot through.
No one is all good and no one is all bad.
1, Protecting the borders is our values even it separates families?
MB brings in SA O”CH 2:6 s’K 10 the gemora Shabbos 156 Cover your head in order to have the fear of Heaven on you, can be that you should recognize that there is someone above you.
There is a logic to be happy for slichos for appreciating that Hashem because of his mercy gives us an opportunity once a year to ask for His forgiveness. Rosh Hashana is a day we designate such that the satan does not know when it is to be mekadreg and Hashem the King sits on His throne when we tell him so.
Is it our values to separate families where the Aguda had a statement against it?
Sholom Schnitzler,from London zt’l , Simon Wisenthal in LInz, Austria. He was a stamp collector. The Mattersdorfer Rav zt’l father and son were my rebbies. The Viener Rav (Hadhauser) was my rebbi. Learned together with Menachem Fischer Viener Dayan Shlita, Dovid Yitzchok Schik Shlita,
Binyomin Gruber Rav Hamachshir for Hisachdus Harabonim Shlita, Rav Noach Isik Oehlbaum Shlita.LIpa Schmeltzer performed at my sons wedding.
Whether to say selichos or not is an argument by Reb Moshe O”CH 2:95 and Rav Ovadyah Yosef Yechaveh Daas 1:46 and Shareh Tshuva in the beginning SA O”CH 581 about saying selichos, the thirteen midos, before chatzos. According to kabalah it hurts by starting up with midas hadin considered קוצץ בנטיעות..
In the above tshuva Rav Ovadyah Yosef suggests tp say it before Mincha if it is not possible to say it after chatzos.
They need linear translation selichas and kinnos to understand what they are saying so it should be appreciated.
ubiquitin – We say all selichos without music and all kinnos including extra selected pieces which are easy to understand for the holocaust.
Isn’t this thread about selichos, I am confused why are we talking about kinnos?
The pasuk above for the sefardim should be:
לכו אל יוסף כל אשר יאמר “לכם” תעשו
Both the Ashkanazim and Sefardim have pasukim who to folllow. The Ashkanazim according to the Chasam Sofer ובני ישראל יוצאים ביד רמה and the sefardim according to Harav Ovadyah Yosef Yechaveh Daas 5 לכו אל יוסף כל אשר יאמר לך תעשו.
It says יפה תלמוד תורה עם דרך ארץ even when we learn Torah we should have derech eretz. לעולם יהי’ אדם he should always be a mentsch.
Look up the introduction in the Rabbi Abraham Rosenfeld slichos that these designations indicate the poetic structure not tune, duplications according aleph beis, reverse aleph beis, rhyming and introduction, pesicha e,g. pizman refrain and repetition of the last stanza, sheniyoh, a two lined strophes, shlishiyoh, three lined strophes and shalmiyus, four line strophes.
In Europe the Reform Movement, Neolog brought organs into shul which was forbidden by Orthodox Rabonim going back to the Chasam Sofer.
The Magen Avraham 25 paskens that halacha supersedes kabalah e.g. when it comes to put tefillin on the hand sitting down or standing as our gemora indicates that mitzvas should be done standing as the implication of bekomo, bekama which is an accepted rule by the ashkanazim and certainly the brocho should be said standing. So, the paskim rule that we should not daven to malochim see Maharam Shik 293.
For a discussion of tefila to malochim like midas horachamim and its adjustments see Encyclopedia Otzar Yisroel under malochim.
Milhouse, what does it hurt to daven to Hashem rather than directly to malochim that could hurt. He could be ovar on שם אלהים אחרים לא ישמע על פיך See the Minchas Elozor not to say the names of the malochim by shofar aloud, where some is incorrect. See Korban Nesanel at the end of the first perek in Tractate Rash Hashana about the stanza midas horachamim. Could you give me the source that their opinion is rejected.
The Beth Hilel says that divorce is permitted even if she burns his food.
They say if someone is so petty that he wants to divorce for that, then it is better to divorce because there is no future for this marriage.Avi K, Hashem wants to merciful but also just. Yaakov Avinu asked the sar of Aisov to accept the Brochas of Yitzchok Avinu. We need that the malochim should not be מקטרג, accusatory and allow Midas Horachmim to rule.
Why does not the ten days of repentance come before Rash Hashanah?
We can’t repent before we accept that we are responsible to someone. By saying Hamelech Hakadash we are proclaiming that we are making Hashem King on us. Being His servant gives us an aura of hapiness that He desires our service and He does not set us aside, but it also brings on us a sense pf responsibility. We have to atone for our lack of service that a King like Hashem deserves and repent for our bad deeds.Milhouse, in all cases we should pray to Hashem to command the malochim or midas horachamim to intercede in our behalf.
Takes2, yes, if he mechallel shabbos lehachis where his wine would be yayin nesech and is mumor lechol hatorah kulah, but not letaiovan when he is a tinuk shenishbo.
The Mahrik says that if there is an explanation, bechukasehem does not apply, since we are not following them blindly. So if there is an explanation a’z does not apply, as anyway, I said that the red band is a symbolism.
Anyway, in the ten days, Hashem is close to us and we don’t need the malochim to intercede for us. The Rosenfeld slichos that I say for Austria Hungary does not have the pizman malachei rachamim.
The difference is speaking on a specific group or individual instead of speaking in general, but as long as they are pen-names used, the individuals are not known.
I explained why they put a red band on a baby. We make a proclamation through symbolism that we recognize that we are sinners (a sin is reflected in red), so the child should not be punished because of us.
Something related to above is in SA YD 334, an argument between the Rema and the TAZ, if we worry about the cinsequences when we put someone in cherem.
It is a chilul Hashem. If you know who it is, admonish him first privately. If this does not work, follow the Rambam Hilchas Deas 6:8 for heavenly things.
The Rambam Hilchas Deas 6:8 says אבל בדברי שמים אם לא חזר בו בסתר but when it comes to heavenly matters, if he does not repent when admonished privately, מכלימין אותו ברבים we embarass him in public ומפרסמין חטאו and we publicize his sin ומחרפין אותו בפניו and we humiliate him personally ומבזין ומקללין אותו we ashame and curse him עד שיחזור למוטב until he turns to the good, the way all the prophets did. This does not apply to sins between fellow Jews.
The more we see our lowliness the more we see Hashem’a greatness.
The doctors say that looking in the sun causes cataracts. It says in the Midrash עיניו למטה ולבו למעלה keeping your eyes low, seeing oneself low and aspiring to high at least by davenen as in SA O”CH 98:1. Seeing ones lowliness and Hashem’s greatness.
There is a difference of opinion among the Ashkenezim when to say the Yom on Shabbos. The Chasam Sofer’s siddur has it after shacharis, whereas the Otzar Hatfilos has it before Anim Zemiros and the Artscroll has it after it.
Look at the Tshuva Meahava 13 who questions, why do we follow Chana rather than Eli? If that was the right way, why would Eli thing that she was drunk? He answers that we don’t follow her completely either. You suppose to hear yourself but others should not hear you when davening, not just moving your mouth.
How many Breslaver Chasidim or Lebavitcher Chasidim do you need to change a light bulb?
You cannot replace it, the first one burned better than any other.
Milhouse, Ich gleich גלייך fish is what I say, I don’t know what you are saying.
In English we say, I like fish rather than I love fish.
The above explanation is as it says in Pirkei Avos 5 אהבה שתלוי’ בדבר that the love that is dependent on something only lasts as long that something is provided.
ubiquitin, maybe there is a difference between the two expressions of love. By Yitzchok the love was for the duration as Aisov provided for him, but Rivka’s love was constant.
ויאהב יצחק את עשו כי ציד בפיו ורבקה אהבת את יעקב the Meforshim explain that this was the difference between Yitzchok and Rivka. Yitzcok loved Aisov because he hunted for his mouth, realing loving himself, but Rivka loved Yaakov without self interest.
The Shevat Sofer explains that you need disagreement to come to the true avodas Hashem. By her being knegdo she becomes an ezer avoiding tunnel vision through being able to see the other side of an argument.
Haimy, I explained the word nisuyin meaning elevation such that each partner should put the other on a pedestal.