Reb Eliezer

Rav Moshe ztz’l says that for the second day Rosh Hashana, we use a new fruit even when available the whole year. Why does not the one who makes Kiddush were a new suit. There is an argument on safek brachos lehakel, to say it or not. Maybe, the argument might be if going after Rabbenu Tam, Rosh Hashana 33, that an unnecessary brachacha is a derabonon or the Rambam that it is because of Lo Sisa.

When it comes to a refuah, we should daven to be cured by Hashem by Whom it is said rofecha with a feh whereas by a doctor it says verapo yerapei with a pei. The Rabbenu Bachaya explains that by Hashem, His cure is light whereas a doctor’s is harsh. By a doctor their is double expression as by them there could be a side effect which by Hashem does not exist. Also, we mind need a second opinion but not by Hashem.

In the introduction to part of tefila, Oz Yashir, it says originally חומה, wall with a vov and then חמה without a vov, anger. The GRA explains that originally it also says בתוך הים ביבשה referring to Nachshon ben Aminodov who jumped into the water before it dried out, so it says with a vov, wall, whereas later it says ביבשה בתוך הים, for the rest of the Jews where they went into the dry water in the sea, saying it without a vov meaning anger.

This is my Bar Mitzva parasha with the longest haftorah in the Torah.

“Give a man a fish and you feed him for a day. Teach a man to fish and you feed him for a lifetime.” – Maimonides

Should be above poorest of the Jews.

mendyonline, asked from the Jews as the Ibn Ezra and not that Moshe Rabbenu prayed was accepted as Rashi and Ramban.

The holy Berdichaver explains in Kadushas Levi how the mitzryim went into the sea when they saw the supper natural of its splitting. When the ruler of mitzryim heard the argument from the ruler of the sea that the Jews also worshipped a’z, was passed on to the mitzryim, and they felt a sense of victory believing that the Jews are not better than they are, which encouraged them to go into the sea.

In order not to forget that parnasa comes from Hashem, the Ksav Sofer interprets the pasuk וה’ הולך לפניהם יומם when Hashem provides a person daytime, hatzlacha, success, he should not think that only his effort contributed to this but think of בעמוד ענן the pillar of the dark cloud, it can turn bad לנחותם הדרך to lead him through life, ולילה at night when things are bad, keep in mind בעמוד אש להאיר להם the pillar of fire to light up the way by changing life to success, ללכת יומם ולילה this will help him to live when going good or bad. The Chasan Sofer, the student says on the Haggadah, בשעה שיש מצה ומרור מונחים לפנך teaching us for the year to keep the good and bad always in front of us. When going good, think of the bad and vice versa when going bad, think of the good.

I heard a funny but true interpretation of the above, Hashem says to Moshe, what are you a chazan then the Jews come to Me to the shul but if you are telling them drashas or mussar then they move away.

It happened to me both in shidduch and job search where they came about in an unexpected way. Hashem is the matchmaker.

As we see by the Parasha of the Mon that every individual got an equal portion, so how does one receive more than kedei chayov, necessary for one’s survival? The Dubner Maggid explains that Hashem commanded to give maaser and therefore one gets ten times as much.

Its like the Igros Moshe on raising a child half perspiration, effort and half inspiration, prayer to bear fruits. After the effort it is still a miracle that one has the strength and abilities to accomplish the work necessary for his parnasa.

You are right but if people don’t say it every day, then they should say it tomorrow.

See tefillos dot com/parshas_hamon.pdf