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If ten people listen to the leinen, a person should be able to learn by turning away. SA O’CH 146,2. Leinen is a chiyuv on the tzibur and not on him personally. The problem is that if people see him doing that, they will follow him and there won’t be ten people listening.
The gemora that praises to extend our hands to support ourselves for the benefit in this world is a proof to the Rambam Hilchas Talmud Torah (3,10) that a person should have an occupation and not to rely on others to be supported.
Learning halacha in Beis hamidrash makes it 4 amos of halacha. We should strive to see whether we can act on our learning to see what halachas we can derive from our learning.
The Midrash says about the mishkan that there was a king who had a daughter. When it came time to marry her off, he did not want to be let her go. He decided to build a house to live close to her. Hashem wanted to stay close to the Torah, so he asked us to build a mishkan. We see from this that Hashem only lives close to us if we follow the Torah. The Beis Hamidrash were we learn halachas becomes greater than the Beis Haknesses.
The whole Beis Hamidrash can be considered four amos of halacha. We find that according to the Zohar Hakadash one is not suppose walk in his house four amos without washing his hands in the morning. The Rashba says that the whole room is like four amos.
The Iyun Yaakov on the Ein Yaakov says that Aron was 2 1/2 length by 1 1/2 width and 1 1/2 height.
Either two add up to 4 indicating 2 1/2 in knowledge (bekios) and 1 1/2 in pilpul to arrive to a halacha
I want to say that in every one of the four chalokim in Shulchan Aruch we find something pertaining to four amos. This would tell us to learn the whole Shulchan Aruch.
We don’t appreciate some basic amenities because we take them for granted. The gemora says how great it is to have a bathroom close to the house and especially in the house on the same floor. Rashi explains that in Bavel they had to go out into the field far away.
Most shuls have two doors to get into, an outside door and an inner door. Why? A person should know that he is entering a holy place, so it gives him between doors time to think it over.January 12, 2020 1:53 pm at 1:53 pm in reply to: How should one protest against shmoozers during davening? #1821911
GH, A thing that is used for issur work can be used for its own benefit or place like a hammer to crack nuts. We can use the mallet for a heterdige melocha to stop people talking.
So, there is a difference in teaching a boy or girl. A girl forced will resist the learning and jump to conclusions and misunderstand whereas the boy will come to appreciate the pleasantness of the Torah.
The barrier above we shoot through with our prayer is a מסך המבדיל, an iron curtain we create through our sins.
It says in Yeshayah 59
ישעיהו פרק נט פסוק ב
כִּ֤י אִם־עֲוֹנֹֽתֵיכֶם֙ הָי֣וּ מַבְדִּלִ֔ים בֵּינֵכֶ֕ם לְבֵ֖ין אֱלֹהֵיכֶ֑ם וְחַטֹּֽאותֵיכֶ֗ם הִסְתִּ֧ירוּ פָנִ֛ים מִכֶּ֖ם מִשְּׁמֽוֹעַ
Your sins create a separation from you and between your G-d, and your sins turn away the face from listening.
Asks the Binah Leitim two questions:
It should have said between you? it should have also said, Hashem’s face from listening?
Explains the Bina Leitim that besides creating through the sins an iron curtain separation from Hashem, we are also creating a separation among us. The second question is telling us that through our sins, not only Hashem doesn’t listen to us, but we end up not listening to Him.
This can be demonstrated visually by us being around a circle and Hashem is in the middle. Our purpose in life is to through the love for each other, make the circle smaller by uniting the points on the circle, getting closer to the center and eventually becoming one with the center. So, the bigger the circle is, the further we become from the center. The Shlah Hakadash explains the pasuk in Iyav 23
איוב פרק כג
וְה֣וּא בְ֭אֶחָד וּמִ֣י יְשִׁיבֶ֑נּוּ
If He is in One who can dispute Him.
It should have said One not in One? So he explains that we become kavayochel one with Hashem meaning together, in one with Hashem.
After the redemptiion the chazir will be kosher because Aisov will change its character of fakeness and so will the chazir be able to rechew its cud.
The Midrash Yalkut Shimoni says that והנה טוב מאד – זה מלאך המות, perfectiion means there is no necessity to improve oneself and therefore there is no need to live any more.
Joseph, tefilin is not tiflus. Why would she be rewarded for something that is not good for her?
How do we have elders in Bavel when it says that they will become old in Eretz Yisroel ? The gemora says that they stay in Beis Hamedrash early in the morning and late at night makes them live long. Asks the Meharsha it is still not EY?
Answers the Meharsha that the Beis Hamedrash and Beis Haknesses will become part of EY. It is interesting that even though it is not EY but because they will become part of, it is considered EY, so Moshe Rabbenu before he died, went to learn in the Beis Hamedrash to feel the taste of EY.
The rest of the pasuk quoted needs some explanation כימי השמים על הארץ what does this mean? The Chasam Sofer explains that it refers to Kabolas Hatorah when Hashem lowered the heaven on top of Har Sinai.
Joseph did you look on my comments on the above Rambam?
Why we need a fixed place to daven from? We just learned from Yaakov Avinu in Parshas Vayechi that tefila is compared to an arrow. It says by Hagar that she stood by Yishmoel as far as the shooting of an arrow. The Chasan Sofer explains that the Torah is telling us that she stood away from love and not from hate. When it comes to an arrow, the closer you pull it to yourself, the further it goes. It could be that davenen is similar. The closer you are to Hashem the further it will reach. I heard in the name of the Arizal that when you shooting an arrow, if you shoot from different locations, you cannot penetrate through the barrier. So by davenen, being similar to an arrow, we must shoot from the same location.
The above should be she learns on her ‘own’.
I asked a question above why we make kiddush levona according Ptolemy? The answer is simple, it doesn’t matter whose moon it is as long we get light from it.
The Sefer Beis Elokim from the Rav Mabit in Tefila, 2 explains the meaning of:
לעולם יסדר אדם שבחו של מקום ואחר כך יתפלל, does Hashem ch’v need flattery? Avraham Avinu came to realize that when we daven we must keep in mind that Hashem is the Master of the Universe and only he can fulfill our needs. Therefore the reading and writing of Hashem is integrated into one. If we want a matnas chinom we must be aware of this. It says in Shulchan Aruch O’CH 98,5 that a person should not daven because of his good deeds that he has because then they will examine his behavior and actions.-
Maybe, if she learns on her, shows willingness to learn, she will be more careful not to jump to conclusions and misunderstand, whreas if the father forces her to learn, she will not exert herself to understand.
The Rambam above is very strange. First he says, women get a reward for learning. It does not say but women should not be learning on their own, which would logically follow, but he says that the father should not teach the daughter. Why do you get a reward for something you should not be doing? This indicates that they are not obligated but can learn on their own.
Look up the Tiferes Yonasan on the dor hafloga where he writes בידוע שיש מקום ישוב על הלבנה it is known that the moon is a place that can be inhabitat.
וראית את אחרי explains the Chasam Sofer that we only see things from hindsight. We don’t appreciate things only after the fact. The Kol Aryeh says that Moshe Rabbenu was able to see the knot of the tefilin in the back reflects this. There is a right band, the good and the left, bad and they come together in one knot. They all turn out to be good. We don’t see the full picture only after the fact.
According to Copernicus it makes sense to make kiddush levonah on our moon as the moon orbits the earth. Ptolemy holds that the moon has a separate orbit the questiion applies, why we make kiddush levonah?
It says Hashem prays, to whom? What is the benefit? Maybe the meaning is to hope.
Tosfas says that Bilom could have said כלם. The Chasam Sofer says it should be מלך – מוח, לב, , כליות thinking, emotions, desire but Bilom wanted to reverse it which is no good as desire (taava) like an animal, would rule over everything.
ויהפוך ה’ את הקללה לברכה Hashem turned it back.
The Ben Ish Chai says that Biom was told, you are suppose to read it like a goy, from left to right.
Hashem pays a tzadik for his good deeds in the next world and his bad deeds in this world, whereas a rasha in reverse that is why a tzadik suffers this world whereas a rasha enjoys himself.
In the miskan curtains where made with red thread which was used for heauty sake among other colors, but by the metzorah it designates his sin of the mouth. So he has to go towards one extreme or towards the other either towards humility or towards haughtiness. Sometimes a person sins because of humility, depression and he doesn’t care what he does.
catch yourself, why tie a red string which has a connotation of sin?January 9, 2020 7:16 pm at 7:16 pm in reply to: How should one protest against shmoozers during davening? #1821433
There is a Smak who says to make a kal vechomer from the goyim who sit like a statue in church. Some excuse us that we feel comfortable as being at home in shul.
מי שיש בו יראת שמים דבריו נשמעים asks the Bina Leitim, it should have said ישמעו דבריו as he didn’t speak yet?
He answers that he doesn’t need to speak. His Yiras Shomayim are his words.
The gemora says that the tefila is only listened to in a shul. The Baal Haturim on Yaakov Avinu’s dream it says ויקץ יעקב משנתו ויאמר the final letters are צבור indicating we should daven betzibur.
mentsch1, maybe that is what the pasuk is telling us. הקל קול יעקב if it wil be prayer first, then והידים ידי עשו
we can use the weapons of Aisov.January 9, 2020 4:10 pm at 4:10 pm in reply to: Plant=based chazerfleish in your shabbos chulent?? #1821386
Can you go into a McDonalds to get a soda?
It says there אכן יש ה’ במקום הזה ואנכי לא ידעתי the Baal Shem Tov interprets the pasuk אנכי עומד בין ה’ וביניכם the אנכי the ego, self stands between us and Hashem. To unite a tzibur, bringing Hashem into the group, we must forget about the self.
Learning the daf yomi, Brochos 6,2, whoever relies on others for support, his face changes to different colors. I heard in the name of the Chasam Sofer that this refers to a Rav who relies on others, he acts differently towards them.
Another idea similar but different.. People who are jealous say, I am just as good as you are , so the seeing the red string reminds him of his sins which might bring above to check the books for him to see whether he is worthy of it and thereby he might be punished. This will take away his jealousy and repent so he can see white. Yermiah 2 warns that people who say, I did not sin, might get punished. The Binah Leitim explains the expression אנכי נשפט אןתך על אמרך לא חטאתי, it should have said שופט אותך? He explains that when we say, I did not sin, we are making Hashem our adversary in judgement, who says you did sin and therefore, there will not be a forgiveness, but if he admits his sin, he will be forgiven.January 9, 2020 12:12 pm at 12:12 pm in reply to: How should one protest against shmoozers during davening? #1821280
Why does it say, stop the talking in shul, rather than stop talking in shul? Aren’t the gaboim responsible to stop the talking? You only make them angry if you tell them to stop talking. They know there are not suppose to talk and they still talk. If they talk they feel that they have a heter. The Rav should emphasize the importance of not talking.
As I am learning daf yomi Brochos 5,2 that we should stay together in shul when we came together and not leave your friend alone so Tosfas says that currently it doesn’t apply but it is nice to do it. Maybe with the danger now, this halacha gets reconstituted. see SA O’CH 90,15 in the RMA.
I made a shidduch wih my wife a’h, she knew the girl and I knew the boy.
When saying or looking with jealousy on the good fortune of someone can awaken the accusers above (kitrug) to check his books whether he is worthy of it. As mentioned above, the red stting acknowledges his guilt, thereby quieting the kitrug, giving him foregiveness and protecting the child by showing mercy. Maybe the first born has the might and is in a bigger danger to be punished in
the sins of the parents.
Why did not the parent tie the red string? Maybe the custom was that the midwife would do the will of the parent when the child was born and the red string served two functions, one for recognizing the first born, second against ayin hara.
The Ramban says on ואולך אתכם קוממיות that even the Torah allows a doctor to cure, he should not go the doctor.
It is important to realize on what the Ramban is saying this. There will be a time when we will be a hundred times as great, so Hashem brings on us pain from love. This is a test of trust of Hashem, so we don’t want to do anything to stop it through a doctor, only Hashem who brought it on him should cure him.
rightwriter, didn’t you see what I said above from the historian Seder Hadaros that Raziel Hamalach handed down his sefer to Adam Harishon?
The above is on the passage עוף השמים ייליך את הקול the birds of the heavens carry the sound.
We are not trained in using firearms. People who were afraid or sinned were sent back. Rashi explains that they could say they returned because of the other reasons. It says הקל קול some translate it that when Yaakov’s voice is weak, Aisov comes.
The Otzae Yisroel quotes the targum on Koheles (10,20) Then person should be careful what he says because Raziell Hamalach spreads his words on Har Sinai and Eliyohu flies on wings and tells what is being said secretly to the residents of the world so his nsme is secrets of G-d. (no one knows but G-d).
rightwriter, on the red strings, I gave you some explanation above.
The symbol Magen David is kabalistic depicting the seven sefiros where Malchus or David is in the middle. and the others are on the six edges. It was used in 1354 where Karl IV commanded the Jews of Prage to have a red flag with a magen david on it. The Igros Moshe (O’CH 3,15) questions whether you should remove it from the curtain on the aron hakadesh that was placed there some time ago? He rules we don’t have to as there is no basis for it, but there is a benefit to show Hashem rules over the whole universe in all six directions. The Otzar Yisroel says that the symbol can be found in the Sefer Raziel Hamalach. There is a small book called the Cosmic Bagel by Yitzchak Shimon Hurwitz describes the kabalistic aspect of it in great detail.
Avi K, it only says no mechitza. It does not say mixed.
Should be above can apply the computer saying. GIGO.
TLIK, I think this is implied in the statement of chazal כל הדן דין אמת לאמיתו של תורה you have to know the facts first before paskening, lehavdil maybe we cannot apply the computer saying, GIGO – garbage in, garbage out.