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Obviously above should be אלקים.
Lomdus, iin-depth, thorough analysis of a Torah topic on the Parasha of the week in English is at your fingertilps.
It says זבחי אלגים רוח נשברה a true sacrifice is a broken spirit לב נשבר ונדכא אלקים לא תבזה a broken and humble heart Hashem does not foresake.
There is a cinnection between Pesach and Rosh Hashanah, teshuvah meahave, Pesach which is isaruse mileailo a wakeup from above, whereas Rosh Hashana, teshuva miyiroh whiich a isaruso miletato, wakeup from below. Rosh Hashanah we avoid eating nuts whereas Pesach it is a mitzva. Tbe remaz is the letters before שופר is קערה.
You don’t have to know Hebrew to appreciate Lomdus, indelving in fhe Torah in English.
There is earlier minyan, so we eat liunch before chatzos being no problem.
There are two consideratiins here, an egg on the kaara is for chagigah mentioned in SA O’CH 473,4 and tbe MB s’k 22 there discusses the egg on motze sbabbos seder either we have one or twio tavshilin by not differentiating, lo palug. Eating eggs at the meal, is in the RMA in SA O’CH 477,2 because of Tisha Beov as a zecher, so women can also take part like everything else of tbe seder meal.
It says in the Parasha of Vayikra אדם כי יקריב מכם קרבן it should have said כי יקריב אדם מכם קרבן this is telling us how to sacrifice a korban like Adam Harishan by sacrificing himself together with the sacrifice. The holy Alshich explains the meaning והבל הביא גם הוא Havel brought himself with the korban. The Ramban explains the meaning of a korban that a person should think that everything done to it should be done to him. The right thought is very important because the Rambam explains that by itself the bringing of a sacrifice is a barbaric act which was done to an a’z.
The famous statement interpretation of the Kli Yakar and others on בשמים ממעל ועל הארץ מתחת, when it comes to heavenly, spriritual things, you should look at people above yourself, to be envious of them and thereby try to follow them. Whereas, for earlthly, material things, look at people below you, to be satisfed for what you have by recognizing that others have less than what you have.
What is Chagigas Erev Pesach? The chiyuv is for being in Jerusalem for yom tov and done as early as possible.
The filibuster currently is obstruction and can be racist. It has to reformed to stand, speak and justify one’s point about the issue as it used to be otherwise it is invoked just for obstruction.
Ask your LOR what is part of the custom as it is not a halacha.
The Nodah Beyehuda’s YD (2,148) son differentiates between shituf and swearing. Shutaf for a non-jew is also assur but swearing is not. Tosfas in Tractate A’Z (2,1) says that we know for a fact that the akum don’t really worship the current a’z, so we can do business with them.
Since that is no erva by men the question is there hirhur. Hair is assur because of hirhur. Erva is not related to being used to but hirhur is.
My prove was from rishonim quoted by the above Aruch Hashulchan that we follow the custom of the current behavior. We can make brachas with men wearing only undergarments because we are used to that. This answers the BaltimoreMaven question also but by women two wrongs don’t make a right.
It is a time of chagiga as Shevuos we say zman matan torasenu and not yom matan torasenu.
Tosfas says that christianity is not an a’z. They arej ust following their customs as the RMA O’CH 156 about having a partnershp with a goy.
The Aruch Hashulchan O’CH 75, says that hair not covered by a woman does not prohibit davenen infront of it since this became a custom, there is no hirhur. The MB argues on this. Certainly currently boys are used to seeing each other like that.
The egg is eaten as a remaz for Tisho Beov falling on the same day. The Chasam Sofer explains the relationship. If they would not have been taken out of mitzraim before the four hundred years, no charban would have occured. The Jews are like eggs where the more they are cooked, the harder they become.
There is a concession here where they are willing to set aside their view for the greater good to make each other happy.
It is a comprimise as there is an agreement satisfying and making both sides happy and there is concessiion involved on both sides by willing to give up one’s fiew for something else.
My definition of a compromise is to do something where both sides are satisfied and happy with it without regard to any concessions which will create peace.
The Mechaber SA YD 289,6 says place it vertically like Rashi and the RMA mentions the Rabbenu Taam’s view to place it horizontally and says that whoever wants to satisfy both views should place it slanted. I think this is a compromise satisfying both views. The husband and wife should do things they are both happy with. Whether a compromise is concession or not does not make a difference.
YD, The RMA SA YD 289,6 says שולחן ערוך יורה דעה הלכות מזוזה סימן רפט סעיף ו
והמדקדקין, יוצאין ידי שניהם, (ט) ומניחים אותה בשפוע ובאלכסון (טור והגהות מיימוני ומהרי”ל ות”ה סי’ נ”ב),
we satisfy both views. I think that is not avoiding but compromising.The proof is from RMA SA YD 289,6 who says that the שולחן ערוך יורה דעה הלכות מזוזה סימן רפט סעיף ו
והמדקדקין, יוצאין ידי שניהם, (ט) ומניחים אותה בשפוע ובאלכסון (טור והגהות מיימוני ומהרי”ל ות”ה סי’ נ”ב),We pasken like the machria because he creates a compromise.
I think if you do something according to everyone’s view is a compromise.
We compromise by picking a means that is good for everyone.
Don’t Toi with me. Mi samcha leish? Who are you to tell me what to do when I believe I am right as mentioned on the other website and you have not convinced me otherwise. If one is wrong the other is right. If you are not saying both views are wrong, it is a compromise. Why don’t we follow the right view?
If someone is really sure about oneself, does not need to show off. If you are there, you don’t need to shout. It comes from an inferiority complex. If he does show off, he shows there is nothing there.
Gaiva brings one to worship a’z. He believes that Hashemi is not being mashgiach on us because of His
greatness, so he pushes Him out from earth to the heavens by being dochek raglei hashchina. He ends up worshipping the servants as by dor enosh. He believies the master is not around, so it says al ponai, I am everywhere. The Rabbenu Abarbanel explains, lo siso, don’t elevate Hashem falsely.Toi, if one way is wrong the other way is right but we don’t do it either way but a third way to satisfy both. So we do something that both the husband and wife agree. Isn’t tbat a compromise?
If someone has stock in a chametzdig corporation, is that a problem on Pesach? He can have a part in tbe non chametzdig ownership of the corporation.
I like Mitt Romney, John Kasic, Adam Kinzinger and Liz Chenney among Republicans.
The most important lesson can be learned when entering the house. There is an argument between Rashi and Tosfas whether to place the mezuza horizantialy or verticaly, so we place it slented teaching us tbe importance of compromise. Most shalom bayis problems can be solved by following it.
The holy Zohar says that the six days gain strength from shabbos. The value of work done on the six days comes through shabbos. A person works but does not accomplish anything. The coming shabbos, as by creatiion, reflects back by streghtening tne previous six days and determines the work’s done value.
We find a similar idea in the placing of the mezuza. There is an argument between Rashi and Tosfas whether to place it horizantilly or verticaly, so we compromise and place it slented, satisfying both or neither.
There is an argument when it comes to doing a mitzva, what is better, do it right away, zrizus or doing lt later in a nicer fashion, hiddur mitzva. It is interesting that the nesyim. leaders, where held responsible for waiting to contibute by seeing what is required because nothing might be required but maybe they could have added, if required, afterwards to their contribution. Also by a mitzva, if not you doing it then who except for contributions where others can precede you.
When would the ashkenazim only make one bracha on tefillin? I think, if he makes two brachas my mistake on the Rabbenu Taam, then he should only make one bracha on Rashi’s tefillin.
Anyway the Aruch Hashulchan says that Rashi’s is pasul according to the Rabbenu Taam and vice versa, so our Rabbenu Taam’s is pasul according to him. We are putting it on according to his view in the parshiyus but not according to all his views.
Obviously above should be, did Moshe Rabbenu wear two tefillins? I see that you say that the Rabbenu Taam’s tefillin is also written like that.