Reb Eliezer

Isn’t it something to honor shabbos and yom tov with a white shirt?

Chassidism came about because of the fear of the pitfalls of kabbalah because of Shabsi Tzvi. By following the Rebbe’s view, they would be protected from faltering. The real sefardim learn currently kabbalah. It says when you are learning and stop in between and say how beautiful is this tree your endandangering your soul. The chasidic interpretation according the Kotzker is, do not sway from the teaching of the Torah to philosophy or kabbalah to understand how and why the tree grows.

This story of the out town yid is very convincing. If we don’t help him somehow what is the use of this whole forum? I am a senior retired living on social security, not rich. I don’t know how everyone else is. Maybe we can tell him where to turn to.

How could the women make birchas haTorah (Mechaber 48:14)? They have to learn how to do the mitzvas they are responsible. The problem is that they don’t do it ממצות לימוד התורה, it is only a הכשר מצוה? I heard an answer from Rav Noach Eisic Oelbaum that birchas haTorah might not be a birchas hamitzva but a birchas hahoduah, a brocho of praise, which women also need to take part of.

There is a joke from the Ben Ish Chay on expression used in the gemora חסורא מחסרא והכי קתני that people learn when they are not so well-off.

iacisrmma, what you are saying is correct, they hold like the Rambam and the Mechaber O”CH 215:4, about saying unnecessary brochos which are biblical.

ubiquitin, what you are saying is correct because Tosfas questions why don’t we say כל הפטור מהדבר ועושהו נקרא הדיוט when a person who is exempt from something and he does it is a simpleton? Tosfas answers that since the men have a requirement therefore the women can make a brochoh. The question is so what, but they are exempt? The answer according to you is that they are included in the group in the unity.

Look at יביע אומר חלק א סימן כח about a long discussion about this. It is dependent on another argument between Tosfas and the Rambam if ברכה שאינה צריכה is a biblical or oral. See תוספות ראש השנה לג עמוד א on the top of the page.

I think that women have קיום מצוה not a חיוב מצוה just like ציצית that we make a ברכה on it.

How do you create a magic square from numbers 1-9 where they all appear once and adds up to 15
horizontally, vertically and diagonally?

Start with 2 4 then fill in the blanks 2 9 4
7 5 3
6 8 6 1 8

Rainus, this explains the reason why Rav Moshe did not want his tshuvas translated.

GAON look at what I said in reply 1483697

A sefer called גדולי הדורות על משמר מנהג אשכנז brings from Rabbi Eliyohu Dessler that every group of Jews get influenced from the countries they live in with how to serve Hashem. The Russians are hot natured so they are chassidim. The Litvishe are cold so they learn the Torah in depth and Mussar. The Germans care about order, so they are very careful on minhogim. מכתב מאליהו חלק ד – ירושלים תשמח Page 129-130

There are two tests poverty and affluence. Each has its own ordeal. The poor feels he has been forgotten and not being helped, whereas the affluent forgets who made him so. The cure is to remember that your current status comes from Hashem. He can make you poor or rich. Constantly keep in front of you the opposite. When you are poor, keep in mind that Hashem can make you rich, whereas when you are rich, remember, Hashem can change your fortune. The Chasan Sofer interprets the haggadah בשעה שיש מצה ומרור מונחים לפניך keep the good and the bad constantly in front of you. The word פרנסה might remind us of this. It has in it נס and נסה. For the poor, it is נסה a test, but for the rich, it should be a נס a miracle because he should always feel that he doesn’t deserve it.

Thank you Sabba8, of course, I didn’t have the chumash in front of me. so I misspelled it.

Eli Y, Tosfas in Baba Metzia 59:2 starts לא בשמים הוא, can be explained that the Bas Kol revealed that what it says אחרי רבים להטעות, we go after the majority, which can mean either in quantity or quality , is in quantity.

It says in the Torah וישמן ישורין ויבעט when the people ( cows) become fat (rich) they kick out (kick over the milk) they forget who made them rich. They think כחי ואוצם ידי עשה לי את החיל הזה through my strength and abilities I became fat or rich.

The problem is how can you misread it when a person with a siyan was lit up and not with a shiyan?

Eli Y – Let me explain why in the world to come we pasken like the Beis Shammai what happens to the majority view? In the world to come we will come to higher understanding as currently don’t understand the view of Shammai as Rabbi Eliezer, Rabbi Shimon etc. but once we come to understand the majority will pasken like Beis Shammai. Currently the Beis Hillel is being helped by the Beis Shammai to arrive to the truth so they are also praiseworthy. The Ran in the Droshas explains your predicament, how can they both be true when sometimes they have opposite views. Once the Torah was given down to earth we must understand it with human understanding not heavenly understanding..

NC, isn’t it funny where the shochet doesn’t eat from his own shechita?

Doesn’t say that the Beis Shamay and Beis Hillel argued but that they didn’t hold back from intermarrying. It says that an argument lashem shomaim stands. Asks the Midrash Samuel who wants it to stand? But he brings an exploration from the Rambam why by life and death judgements if all twenty three said he is guilty, he went out innocent. We need defenders. Otherwise, they can all make the same mistake. The Beis Shamai by having a different view helped the Beis Hillel arrive to the truth by eliminating tunnel vision. This why because of their humility allowed the Beis Shamay to precede them hearing their view first in order that before they make up their mind, they wanted to to here another view,

Joseph I don’t know ask someone who is familiar with the teshuva. I don’t think he mentions the Kol Bo’s reason. Similarly like a kohen who has a higher kedusha than a yisroel. The woman was created to help the man so the man is main performer of mitzvas.