sechel83

רמב״ם הלכות קריאת שמע פרק א

הלכה יג
עריכה
הקורא אחר שלוש שעות ביום, אפילו היה אנוס – לא יצא ידי חובת קריאת שמע בעונתו, אלא הרי הוא כקורא בתורה. ומברך לפניה ולאחריה כל היום, אפילו איחר וקרא אחר שלוש שעות

Birchos krias shma the rambam holds one can say them the whole day.
Shmoneh esre – פרישה
והוא דחוק ורחוק בעיני לומר דלאחר חצות יהא דינו כברכה לבטלה מדאמר בגמרא כל היום מצלי ואזיל ויהבי ליה שכר תפילה דרחמי וגם ר’ יוחנן אמר הלואי שיתפלל אדם כל היום כולו ונהי דלהרי”ף איירי בתורת נדבה ולרב האי איירי באם יכול לחדש בה וכמו שכתב רבינו בסימן ק”ז (עמ’ שצז – שצח) מכל מקום הא איכא תקנה על ידי נדבה להרי”ף ו[ל]הרא”ש משום גזירה דילמא לא יכוין הוא דאסור הא מדינא מותר לכן נ”ל פשוט כמו שכתב ב”י באוקימתא קמייתא דעד חצות שכתב רבינו לאו דוקא וגם הרי”ף והרא”ש לא הזכירו חצות ולא נקט חצות אלא משום דסמיך דמחצות ואילך הגיע זמן מנחה ואז יש לו דין אחר וכמו שכתבתי גם כן בדרישה וסבירא ליה להרמב”ם ורבינו דאפילו עבר במזיד ולא התפלל מתפלל כל היום ושכר תפלה דרחמי מכל מקום אית ליה אלא שבאם טעה ולא התפלל קודם חצות מתפלל אחר חצות אחר תפילת מנחה ואז יש לו שכר גדול גם לתפלת שחרית כאילו התפלל בזמנו כי מאחר שאז גם כן זמן תפילה והוא עסק בתפילה והתפלל מנחה בזמנו יש לו לתפילת שחרית אז תשלומין ושכר כאילו התפלל אותו בשחרית בזמנו מאחר שטעה או אנוס ולא התפלל שחרית ומשום הכי הזכירו הגמרא והפוסקים לשון תשלומין בזה שאם לא היה לו שכר תפילה בזמנו לא היו אומרים שמשלים את התפילה הקדומה לה. אבל אם עבר במזיד ולא התפלל שחרית בזמנה תו לא הוי לה תשלומין אחר תפילת מנחה ומכל מקום אמרו דיש לו שכר תפילה דרחמי וכמו שכתב רבינו בסימן ק”ח (עמ’ תג) והיינו בשכר תפילה שלא בזמנה ודוק היטב ותמצא חילוק זה שהוא אמת ונכון על פי הדין:
Tanya discussion I don’t even remember how we got into it. And what the argument is about.

@Yankel berel you’re Tanya comment I didn’t understand,
Birchos krias shma and shmone esre – see Mishnah brurah where he says it’s a bracha livatala, he writes according to many poskim, the other poskim hold it’s not, see there biur halacha. (As if chabad is the only ones who daven after chatzos, I think the only people who don’t is litvaks, (probably cuz they are too lazy to daven, so they use this excuse)

“After he says that one is obligated to simultaneously love and hate someone who is a sinner , Tanya goes on to ask on himself if so whats pshat in tahlit sin’ah seneitim which is quoted in masehta shabbat as requiring unqualified hate ?
Whereupon Tanya answers that this pasuk and maamar hazal are talking about an apikores who one is required to hate unreservedly.”
Complete distortion. He is explaining dovid hamelechs behavior, not giving guidance to people who can every jew who does something different than them an apikores or min.
Even if you want to follow dovid hamelechs ways, it’s only for minim and apikorsim, go open up a shulchan aruch and he what classifies as that, and again the chafetz chaim says I doesn’t apply to today’s Jews, as well as the rambam and chazon ish .

@always. i did not understand your comment. but btw all over gemara it quotes a mishnah or braisa from a whole mesechta, now most people can understand rambam like the rambam himself writes in his hakdama, i just wrote, even if someone dosent understand a halacha or a perek, he’s not lost for the next week as in a long sugya in gemara.
needless to say one should learn gemara, but not everyone can learn a blat a day properly.
from the introduction of the rambam to mishnah torah:
At this time, we have been beset by additional difficulties, everyone feels [financial] pressure, the wisdom of our Sages has become lost, and the comprehension of our men of understanding has become hidden. Therefore, those explanations, laws, and replies which the Geonim composed and considered to be fully explained material have become difficult to grasp in our age, and only a select few comprehend these matters in the proper way. Needless to say, [there is confusion] with regard to the Talmud itself – both the Jerusalem and Babylonian Talmuds – the Sifra, the Sifre, and the Tosefta, for they require a breadth of knowledge, a spirit of wisdom, and much time, for appreciating the proper path regarding what is permitted and forbidden, and the other laws of the Torah.
Therefore, I girded my loins – I, Moses, the son of Maimon, of Spain. I relied upon the Rock, blessed be He. I contemplated all these texts and sought to compose [a work which would include the conclusions] derived from all these texts regarding the forbidden and the permitted, the impure and the pure, and the remainder of the Torah’s laws, all in clear and concise terms, so that the entire Oral Law could be organized in each person’s mouth without questions or objections. Instead of [arguments], this one claiming such and another such, [this text will allow for] clear and correct statements based on the judgments that result from all the texts and explanations mentioned above, from the days of Rabbenu Hakadosh until the present.
[This will make it possible] for all the laws to be revealed to both those of lesser stature and those of greater stature, regarding every single mitzvah, and also all the practices that were ordained by the Sages and the Prophets. To summarize: [The intent of this text is] that a person will not need another text at all with regard to any Jewish law. Rather, this text will be a compilation of the entire Oral Law, including also the ordinances, customs, and decrees that were enacted from the time of Moses, our teacher, until the completion of the Talmud, as were explained by the Geonim in the texts they composed after the Talmud. Therefore, I have called this text, Mishneh Torah [“the second to the Torah,” with the intent that] a person should first study the Written Law, and then study this text and comprehend the entire Oral Law from it, without having to study any other text between the two.

to avira : copy paste from Do you know anyone, notably a rov, that shares your opinion on this?

in chabad chassidus its explained that lag beomer being the yom hilulah of rashbi, on that day he taught many things he never taught before that day, (because) that the final day of a righteous person’s earthly life marks the point at which all their deeds, teachings and work achieve their culminating perfection and the zenith of their impact upon our lives. So each Lag BaOmer, we celebrate Rabbi Shimon’s life and the revelation of the esoteric soul of Torah.
penimius hatorah is a revelation of penemius atik – simple put, its a revelation of hashem’s light – or ein sof, (niglah is the torah the way it comes down to this world) when that light is revealed there are many supernatural things, thats why rashbi did wonders simply by saying torah (unlike other tanaim needed to daven) thats why on such a day, the rebbes – the neshama of rashbi and teachers of his torah – were able to give brachos for children in a sprcial way. see more about this in all the maamarim of lag beomer

מ”מ
שו”ת צמח צדק או”ח סימן ג
פסקי תשובות סימן פט
I didn’t write the מ”מ before because I was writing from memory and did not have a chance to check it up
Piskai tshuvos I can’t find the Sefer to reference the exact page.

When chazal say כל מי שהוא פטור מדבר ועושהו נקרא הדיוט.
It means idiot, הדיוט comes from a Greek word. Here we see this idea from the rambam, he says שוטה and quotes this חז”ל about הדיוט

חסיד שוטה – אמרו בתלמוד שעניינו ההגזמה בזהירות ובדקדוק עד שנמאס בעיני בני אדם ועושה מעשים שאינו חייב בהם, וכאילו אמר שוטה בחסידותו. ואמרו בגמרא שבת ירושלמי: כל מי שהוא פטור מדבר ועושהו נקרא הדיוט.

— פירוש המשניות סוטה פרק ג’, משנה ג
Kosher and happy pesach

@avirah. We don’t need to follow the steipler or brisk
It’s not a bracha livatala, that’s am haaratzus, see the Mishnah brurah, he writes it’s a bracha livatala according to many poskim, others argue. See tzemach tzedek I mentioned before
The rambam says someone can daven a tefillah nedavah anytime, the raaved writes he doesn’t need to add anything.
See piskai tshuvos he brings many rebbe’s who davened late, even though he says it’s not for the public, many disagree, and it has its base in halacha as mentioned, and just like those rebbe’s did – amshanov, klosenberg rebbe’s daven shachris after chatzos, the Baal hatanya did too. And in chabad it’s the mesorah since then much has been written how it’s ok.

@Yankel berel what one chabad fellow answered you does not represent chabads view.
Now for me I don’t doubt what the rebbe says just like any Talmud should not be doubting his teacher. If one thinks he has a kashya he should ask his teacher, or try to figure out the answer other ways , but not dismiss dis teacher – who knows endless times more than him (the rebbe) just because in the students mind he has a kashe. It just means he didn’t correctly understand either the place he has the kasha from or the teacher.

Ujm when I go on mivtzoim I tell him it’s a commandment fro. Hashem, there is letters back and forth about this from rav hunter to the rebbe, you can see for yourself. Anyway as I mentioned מבצע תפילין was indorced by all the gedolim. Rav Moshe etc.
Avirah. The modern yeshivish also consider themselves yeshivish, and who cares, what are labels?
The rebbe said everyone should be involved in shlichus, you don’t need to where a frak to go on shlichus, there are shluchim with bekeshes and shtraimels.
As I said before the alter rebbe said chassidus is for every jew. You can learn chassidus, learn Chitas and rambam, do mivtzoim, go to the ohel, go to 770, and not consider yourself chabad, you can also do none of the above and daven nusach achkenas, and consider yourself chabad. I won’t have an issue, nor does the rebbe or anyone else.
I guess according to you the yeshivish are very concerned about their image, so anyone who doesn’t fit their box they label them modern, in chabad we don’t care .
Btw visiting the yeshiva world news and writing on this coffee room, is against all the litvish gedolim and rabbonim,

Arso tefillin on Jews. The agudas harabbanim of usa and Canada wrote a letter encouraging מבצע תפילין, there is also a separate letter from Reb mosh feinsten supporting all the rebbes mivtzoim. Search Google and you can find them.
(Why it wasn’t done before, 1) many places were anti semitic or at least anti encouraging non religious Jews to practice similari to why Jews didn’t encourage non Jews to keep Sheva mitzvos. 2) a lot of the unreligious Jews many yrs ago were anti religious not like today who just grew up non frum. 3) I think you could find in history a concep of putting tefillin on non frum Jews (definitely from the Baal shem tov, and I think from the סמג, I need to check)
Anyway all the gedolim supported it besides the satmer rebbe. Reb yeruchem from the mir wrote a letter in support.
Somehow ponovitch and satmer had success thru their massive advertising campaigns to convince dumb people who are too stupid to research facts, that all the gedolim were always against chabad or at least since the rebbe or the frierdiker rebbe.

Arso being mekarev yidden. See keser shem tov, see seforim hakdoahim – full of it.
See specifically the Sefer pokeach ivrim from the mitiler rebbe. How he instucts a Baal tshuvah how to act, and see the hakdama which has the story behind it that the alter rebbe – Baal hatanya told a big Talmud chacham to become a wagon driver, and that’s how he ended up being mikarev this yid (who was married to a non Jew)
I agree it was less commen being that there were much less non frum Jews.
And according to you it’s new, so…. Internet it also new, shaitels are also new, yeshiva movement is also new, brisker derech halimud is also new,
Tznius comments – nothing to add, as I said the same isur applys to staring at a finger of a women as any other part of her. Torah gave us halachos, and also teaches how to enforce them, when their was a Sanhedrin they killed for many aviros, gave malkos for many. Today we don’t have a Sanhedrin.
Lubavitcher rabbonim have their way of dealing with it (as far as I know, every summer they right about it in the halachos for the summer that comes out) they teach about it in education.
We way do different than others. Btw someone’s comment that less than a tefach of hair is ok, maybe reb Moshe held that way but everyone else argues. Chabad holds that even a drop of hair is an issue, and that’s why we have shaitels. There is mekoros in chazal that the yetzer hara is not in the shaitels – hair not connected to the body. (See שלחן מנחם). So maybe others hold different but our way is halachakly based. (Those who hold long shaitels are ok, I’m not saying all chabad rabbonim hold that way)
We can’t enforce things the way we feel. Many from the older generation thought to educate their kids a certain way – very strict and harsh, and today many see the outcome of those good intentions. Same thing with telling off people who are not tznius, you can search the internet and see some of the otd satmers who speak about it.

@avira
litvaks” don’t wear lace top shaitels. Modern, baalabatish people do it because they want it to look as though they’re not wearing a shaitel. All the litvishe poskim clearly ruled that they’re assur.
Ok so the problem was already taken care of in chabad, the badatz already put out letters what’s asur and what’s mutar.
As far as not calling them chabad, chabad in the first place is not a sect of Jews, chabad chassidus is for everyone, so there are no guidelines to be considered chabad, and you get nothing by being chabad. You don’t need to sign up to be chabad. No one needs to know your chabad. Done.
Just like no one has authority to tell someone he’s not Jewish cuz he’s not keeping a certain halacha (even a mumar lihachis, only hashem can decide, hashem didn’t put a gadol in charge to tell people “your not Jewish cuz your a mamar liavoda Zara” or the like .
So stop looking for issues in others and focus on yourself, if you fixed yourself, go be mikarev other yidden, if you don’t hold of arvus, for sure don’t write about bad things others do (cuz your whole accuse is to keep people away from chabad, if you don’t hold of arvus, you have no reason)

Arso, kol yisroel aravim, make up your mind, does it apply or not, if yes, go put on tefillin with yidden (why tefillin yes tell them not to put tattoos too, but why would he listen, tefillin is a one time mitzvah that connects a Jew with a yichud nitzchi to hashem, also הוקשה כל התורה כולה לתפילין, )
If it doesn’t apply so what do you care about others keeping tznius,
So what does it mean according to you?
No other rabbaim sent shluchim? The Baal shem tov himself traveled to be mikarev Jews, and sent shluchim, so did all the rebbes. If anything how it’s only chabad, many yrs ago it was every rebbe going around himself and sending shluchim to be mikarev Jews. It was maybe a bit different cuz most Jews in those times were just simple and ignorent and needed chizuk, to be taught what to do, but even then they deal with people totally off as seen in all the seforim.
Avira so basically any litvaks who doesn’t live up to all the standards you call modern balabatish, so all you want from chabad is to do the same thing ? To call these modern chabad ok, what did you gain? Some lashon hara? You didn’t solve any issue, that’s called narssasisim, to just care about my image, and no one in “my image” should make me look bad.
Alluring – everyone has different taste and evident from the different styles. So like I wrote, tell your wife and the frum world to dress like Arabs – to be less alluring.

General comment on this tznius discussion: what exactly do you non chababakers propose? That anyone who is not 100% tznius should be banned from crown heights? Or from entering a shul? Enforced by police?
Which other shul or community has such a thing?
Growing up chabad, many of my friends were sons of baalai tshuvah, their mothers and sisters kept tznius 100%, but when they first came to a pesach Seder or shul, they did not, you can’t put shaitels for everything to put on when they come to shul, and although the shuls try to encourage people to dress modest, 1) people coming by the beginning don’t understand all the halachos of tznius, 2) (as far as I know) we don’t hold of enforcement of not letting someone In who is dressed not tznius 1) she’s on the women side so it’s not an issue for men davening 2) we see how such people slowly become more and more frum (besides for the fact that every mitzvah is important to hashem as explained In Tanya. Like I mentioned before.
There are 613 mitzvos in the Torah, if a person is not ready to keep all, he or she should definitely keep what he can and מצוה גוררת מצוה,
If we shut the doors to anyone who doesn’t dress 100% tznius, then those women will leave the community totally (as happens all over in other communitys), so I guess you hold it’s better so that it won’t effect the “frum” but we hold different. If you bring a proof from דברי חז”ל that your way is correct, I can try to prove our way.
I just think that next time you kick out a girl from shul who is not dressed tzniusdik, tell she that chabad will welcome her, or you can put on the sign “don’t come into our shul untznius, if you need a shul go to chabad.”

@yankel berel about gimatria of 770 and tzarfat:
It should be noted that the sicha about 770 is 20 pages long, there is a footnote about 770 being the gimatria of bais moshiach. The main explanation is based on a gemarah in megillah, see there at length. A gimatria can’t by itself proove anything but as explained in Tanya shaar hayichud veemuna that everything in the world gets it’s life from the עשרה מאמרים, either directly or thru צירופי אותיות or גימטריות so a gimatria could be used so show a connection after you have a proof.
The sicha is in Sefer hasichos תשנב page 465-485.
And what’s your issue with tzarfat exactly? (The sicha is in 5752 ויצא or וישלח I think)

You can see the videos on the internet anash or col websites.
Just pointing out that contrary to some who said that these people are against the rebbe and chabad, they accepted a Seder from him and said good things.
So you can continue to believe rumers or accept the fact that today no gedolim are against chabad. Done! נשתכחה תורת המתנגדים.

Avira you controdicted yourself, does he write it’s Torah or not? I’m not trying to attack him (even though if the Rebbe said something similar it would be very different)
I’m just saying that since he held it’s not the mitzvah of Talmud Torah he didn’t learn it. The chazon ish – prove to me he learned Kabalah! According to Avi ezri he could have learned kol hatorah kula without learning kabala.
Yankel berel and if not? Was there ever an internet asifa or a asifa about shmiras enayim?

@arso “all Jewish women were automatically tzniusdig”. Could be but how do you know it was so important? 2) shulchan aruch talks about every halacha even those that everyone always kept.
Yankel berel, billboards is a new idea, radio and internet is also. So in the time of Gemara they obviously didn’t use billboards. 2) do you also have an issue with the siyum hashas in a stadium?! Totally new! What about advertising the siyum hashas or daf yomi shiurim on billboards and newspapers – totally new.
It’s interesting how 40 yrs ago the misnagdim claimed that chabad has such a focus on the rebbe – pictures, videos etc, today they do the same with rav chaim kanievski z”l – there are tons of pictures of everything he did

@yankel berel , I didn’t make it up, the arizal did. So you can question the arizal, I told you my answer, if you don’t like it, then …
It’s according to your logic, one of the complaints on chabad saying the rebbe is moshiach, is that it’s not the mesorah, it’s a new thing, I claim it was always done as mentioned in gemarah Sanhedrin,
Just like you argue with that, I argue that tznius was never a focus, my proof it the fact that in shulchan aruch there is no halachos how a women needs to dress (all there is is siman 3 which is for men also, and no details about how to dress).
Good shabbos

Yankel berel. So you come up with an answer! Or you think you know better than arizal and alter rebbe? Btw your statement that the rambam paskens like one shita and after that the other is kfira, is 100% wrong. Learn the sugya!
According to your logic: the mitzvah of Talmud Torah changed, well tznius also did. Cuz the gra said it’s so important, so unless you find me an earlier source for that, he’s “changing” a mitzvah.

Yankel berel. Open up a Tanya and read!
Need more mekoros, it’s a clear rambam inhilchos mamrim that sons of apikorsim these halachos don’t apply too. Also the chafetz chayim writes about this in אהבת חסד that it doesn’t apply to today’s apikorsim.
I’m getting mixed up with who wrote what but I find it really shocking that you accuse the arizal and the Baal hatanya of kefira. I guess now I realize who I’m dealing with, first I just thought you read some misquoted things in yated or bergers book, now I see you guys are real mosnagdim don’t accept the Baal hatanya of ari zal!
Arsos pshat in Tanya is simply crooked
How can the Gemara have a machlokes if מצוות בטילות the rambam clearly writes that mitzvos last FOREVER

I didn’t make it up, Tanya igeres hakodesh 9 quotes I from arizal. Why it’s not against nitzchiyus hatorah simply maybe cuz the rambam says that refers to halachos of Torah. See Mishnah Torah. Same way arizal and medrashim say that shakla vitarya of Torah will be batul לעתיד לבוא.

The chazon ish learned Kabalah? Rav shach and reb aharon also?
They wrote seforim on it like niglah? Anyone saw them learn it? Or just your friend made it up?
I never heard of in chabad we do or do not “hold of the תפארת ישראל”
I thought that’s simple pshat in the Mishnah, you argued, so I brought the tiferes yisroel, maybe you bring me a proof that you should go after your logic and not your rebbe.
The Mishnah also says עשה לך רב
All chassidim held you need a rebbe to follow not to pick and choose whatever you want from each rebbe, cuz then your not following anyone. So it’s bologna to say “I’m heimish, I hold of everyone but I dont go to any rebbe or follow any rebbe)