Reb Eliezer

Tosfas on צו,ב ד’ה הוצאה indicates it for carying out and there ד’ה הכנסה indicates it for carying in. Both cases is considered a מלאכה גרועה a weak melacha. As Tosfas 2,1 says asks what is the differents carying from a private area to another private area where it is allowed to carry bibliically with karmeles (4 amos wide and less than 10 tefochim high) in between. See SA O’CH 345 There is an argument a public domain 16 wide 600,000 people walking through does that include cars? Reb Moshe holds they walk with their cars but others hold that a car is a a private domain for itself. See in great detail Yabia Omer O’CH (9,33) about making a airuv of tzuras hapesach. A public domain where houses are on each side might limt the movement Traffic lights also limit movement. Intersecting roads also are questionable.

Benephraim, first the gemora in shabbos 96,2 derives from a pasuk carrying as the is levi camp in the midbar where Moshe Rabbenu resided was a public area so they should not take anything from home to Moshe Rabbenu when tbey go to ask a shaila from him. Tosfas there ezplains that it is not enough that it was in the mishkan when loading the wagons but we need a pasuk because carying is a weak melacha explained above. The reverse of taking in from public area to a private area is known through a savoro what is the difference which direction. Look at Tosfas there entitled hachnosa which I think answers your question.

ברכות סג,א

What has greater a kedusha a Beis Hamedrash or a Beis Haknesses? In SA O’CH 153 it says that you can build a Beis Hamdrash from a Beis Haknesses but not vice versa but it also SA O’CH 151,2 in the RMA that we can eat and sleep in a Beis Hamedrash but not in a Beis Haknesses. No mezuzah is put in a Beis Haknesses but it is put in a Beis Hamedrash. A Beis Hamedrash is the home for talmidei chachomim, so even though it has a higher kedusha they still allowed eating and sleeping there.

We don’t say Amen in the mikdash because the aura of kedusha is so great there that his blessings are automatically validated. He only says that the kedusha there should spread to everywhere else.

There are two ways to pasken halachas. One to try to accommodate the needs of people and another to stay steadfast in the customs and traditions. Reb Moshe found ways to accommodate saying thirteen midos at night and having a lower mechitza, It depends of how עת לעשות לה’, הפרו תורתיך is looked at. If we say it as written then we should stay steadfast not to budge from tradition and customs. We must stay steadfast to protect the Torah . However, if we reverse it, ‘הפרו תורתיך עת לעשות לה then the emphasis is one accommodation to protect the Torah.

When we have many friends, we don’t know how loyal they are. We recognize our enemies as they reveal their hatred towards us, but we don’t know what hides in the heart of our friends. Having a few helps to discern that.

There is whole siman in SA O’CH 231 is based on how to do our everyday deeds like eating and sleeping to serve Hashem.

When we pray because of our plight, we should also have in mind that Hashem punishing us also is suffering and pray for His suffering also. Hashem is with us in our galus as it says עמו אנכי בצרה Hashem is with us in our plight.
When one follows this, he will be doubly be rewarded with support and health.
Learning Torah protects us also from all plight by recognizing that Hashem looks out for us.

ברכות סג,ב

It says Meshiach will come when עני רוכב על החמור. עני stands for the hardest maseches being עירובין, נדה and יבמות.
The churban came because of sinas chinom. These maseches unite us when we help each other in learning thereby bringing care towards each other and eliminating futile hate and bring Meshiach speedily. Learning on ones own can lead to mistakes as there is no one to correct each other. One does not realize that he is making a mistake.
Hashem supports us when we support His own. Zevulin supports Yisochor the talmid chacham.

ברכות סד,א

There is a question here. We say סיני ועוקר הרים, סיני עדיף one with great knowledge and the one who is sharp with questions, the one with knowledge is considered greater. So, why do we pasken like Rabeh over Rav Yosef who was the sharp one?

The Chasam Sofer explains the statement תלמודי חכמים מרבים שלום בעולם talmid chachams spread peace on this world. There is a fixed amount of discourse ordained to this world. They can either be battles or debates among the sages. By using it for debates, there will be less wars and battles in this world.

The simple reason above using the left hand and not the right because tefilin we place on the arm whereas we tie tefilin using the hand. Therefore it says that we should avoid using the middle finger of the left hand where we tie the retzios on and not the right hand because we use our hand to tie the tefilin on.

ברכות סב,ב

The Arvei Nachal Parashas Shlach Darush 1, explains it great detail the means of recognizing when something is an influence of the yetzer hara.
One, as mentioned above from the Chasan Sofer to see how much desire he has do to something. If his desire is overwhelming, he should question that maybe it is being portrayed by the yetzer hara as a mitzva when really it is an aveira. Sometimes we rationalize to explain an aveira and make it a mitzva on this the Baal Akedah says הרהורי עבירה קשה מעבירה explaining an aveira is worse than aveira because it because mutar and we will continue doing it.
Two, אין אדם רואה את נגעי עצמו a person does not recognize his own faults. So, he should imagine, how would he feel if someone else did this?
Three, a person wants to do something but he does not know if it is right or wrong. It has not been done before in his situation. David Hamelech felt that Shaul deserved death because he was out to kill him, but he was the King. David did something small to see how he will react afterwards. He cut Shaul’s edge of the garment and he felt extremely bad about it and he regret it as he describes it in Tehilim 7 as a stumble, a mistake. This becomes a test if the yetzer hara drives us to do something or the yetzer tov. We check our reaction afterwards. Most of the time we regret afterwards the wrong things we have done.

The gemora over here indicating the Adam Harishan was created with two yetzorim, two inclinations, yatzer tov and yetzer hara, disagrees with a Rashi in Koheles (4,13) where it says that a young smart individual is better than an old fool. This is interpreted on the Yetzer Tov who arrives at thirteen over the Yetzer Hara who arrived at birth. Maybe a Bar Mitzva becomes a מצווה ועושה commanded to do mitzvos and גדול מצווה ועושה משאינה מצווה ועושה it is greater the one commanded to do mitzvos than the one who is not commanded. Tosfas explains because once we are commanded, the yetzer hara resists the performance of mitzvos. Therefore if not commanded until Bar Mitzva there is no need for the yetzer hara’s resistance as their is no inclination to do mitzvos because the yetzer tov is not there yet to influence him. The yetzer hara in effect is dormant halachically until thirteen. The question is how is it fair that the yetzer hara takes up residents before the yetzer tov arrived? If the yetzer hara would not have some advantage, people would not listen to him. He also uses another means to influence us.
The Chasan Sofer explains the pasuk Breishis (39,10) וַיְהִ֕י כְּדַבְּרָ֥הּ אֶל־יוֹסֵ֖ף י֣וֹם׀ י֑וֹם וְלֹא־שָׁמַ֥ע אֵלֶ֛יהָ And it was her talking to Yosef day by day, so he did not listen to her. This is similar to a peddler who praises the merchandise too much. If it is so good, why praise so much? Let the merchandise speak for itself. This behavior is similar to the yetzer hara who wants to encourage us to sin by praising its benefits day by day whereas the yetzer tov lets the merchandise speak for itself.

Maybe, the reason we start from the great by elevating because he is more deserving whereas by lowering the small is more deserving.

The Ohr Hachaim explains the pasuk Breishis (2,18) לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ אֶֽעֱשֶׂה־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ it is not good if the man is alone I will make create a help against him. They were connected as one so, Hashem said I will separate them so they be able look at each other and help each other. If they are together, they cannot help each other. Sometimes we don’t see our sins in ourselves but see it in the other.

Rashi sees it that Monoach did not know the halacha mentioned not to follow the wife by her going in front of him. You can go next to each other.
The Ben Ish Chai has an interesting interpretation about Monoach following his wife. When people are learned they can use their learning for their detriment by finding an excuse for bad behavior in the Torah or kabalah. Someone said that he will commit adultery. So he was told, how can you sin like that? He answers that after he will say some tikun to correct it. Now, if he would not have been knowledgeable in the tikun, he would never have thought of this type of behavior. So, it was good that he was an am haaretz and followed his wife and not another women.

For the ashkanezim if someone puts on only one tefilin, says the RMA O’CH 26,2 as Tosfas here, on the Rosh
he makes two brochos and on the Yad he makes its own brocho.

The Rambam and Sefer Hachinuch hold that tefilin are two mitzvos, the head and the hand. There is an argument among the ashkanezim and sefardim if there are two brochos on them. The ashkanezim make two brochos as our gemora. The sefardim make only one brocho if one has not spoken out in between the two tefilins. Also the two are not dependent on each other and if he only puts one tefilin on, he makes on it its proper brocho. The Ketzos Hachoshen explains that there is no shelichas by tefilin because there is no action involved as the mitzva is to lie on him not to put it on. The Meiri says that the Rosh has four batim because the head contains four senses, seeing, hearing, smelling and tasting which we subordinate to Hashem and Yad has only one of feeling.

ברכות ס,ב

אשר יצר את האדם בחכמה Hashem created the man with wisdom. There is not enough space to write about this. The Chovas Halvovas in Shaar Habechina goes into it in great detail. The fact that the necessity for survival breathing, is automatic should be recognized A healthy, desires food and enjoys its taste which encourages him to eat. The digestive system makes sure that the nutrition is extracted from food and the rest gotten rid of.The circulatory system provides nutrition automatically through the blood stream. I explained that this might be included in the meaning in bentching on the pasuk ומפרנס אותנו בכל עת ובכל שעה Hashem supports us all the time and hours. The human brain is the ultimate computer. A computer cannot think and chose alternatives on its own if it is not programmed to do so. The fact that a person can decide to move and no one tells him what to do like a robot is not realized. The speech, that a person communicates makes us alive and by hearing we are able to create a conversation and hearing music and being able to enjoy it needs to be appreciated. Seeing beautiful sights and stumbling blocks to avoid is not being valued enough. Smell a rose or spices and avoiding danger is taken for granted. Maybe by havdalah we wake up this senses to appreciate them.
When Adam Harishan was created, he was provided a prepared table. That is why, if he is smart the fly preceded him, only makes him greater as everything was prepared for him ahead of time. The Medrash Shmuel explains that the world was created with ten statements shows the greatness of the human being how everything before him was created for his benefit and therefore he should appreciate the creation of the world and not destroy it through his sins.
We finish with the brocho רופא כל בשר Hashem heals the whole body before its gets sick and ומפליא לעשות He creates wonders after a person gets sick. The cure comes from the scab. Tosfas explains that there are openings were the neshomo could escape as the air in a balloon but it stays put.

The planets שצם חנכל – שבתאי,צדק,מאדים, חמה, נוגע, כוכב, לבנה – Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon
Each serves one hour cycling through in order and repeating starting from Tuesday night.

ברכות נט,א

When one tells his friend, look at the rainbow, it is considered lashan hara. But why? Maybe he is telling him to do teshuva? The Klei Yokor explains the meaning that at the time of Rebbe Shimon bar Yochai there was no rainbow seen but it does not say there was no rainbow. Since there were tzadikim, they really did not care about seeing a rainbow as the tzadik protected them. According to this, the lashan hara is that we have no tzadikim to protect us.

ברכות נח,א

כי יד על כס י-ה the Rabbenu Bachaye says that the word אוה from אוה למושב לו stands for the א in כסא and וה from the Shem י-ה-ו-ה to destroy Amolek and complete the Shem Hashem. ימלא ה’ כל משאלותך all our wishes should be that Hashem’ name should become complete. The Chasan Sofer explains that this is the hidden meaning in מן המצר קראתי י–ה ענני במרחב י-ה from narrowness I call you answer from expansiveness. Hashem in a compressed form is also 26 יוד הא but we want to be answered in an expanded form. It says by Yom Tov הוא לבדו יעשה לכם only necessities for food are you allowed to do. Interprets the Kol Aryeh that הוא the same letters as אוה we should work on the fact that this letters are on their own, how to unite them. Maybe Yom Tov, free from work, we have time to think more clearly that the shechina is also in galus עמו אנכי בצרה Hashem is with us in galus.

Abba_S doesn’t the fact that he can be impeached show that he does not have unlimited power?
He can not sentence someone to death. The fact there is a constitution limits his power. Achashveros, could he have been impeached?

Abba_S, what I said before is from my own but look at the MB s’k 12 there saying we should not make this brocho on a president or constitutional monarch who does not have life and death power. On the side, the Malbim explains where Achashveros showed his wealth for 180 days and had his wife come to him naked. He wanted ti show that he is a dictator with limitless power where the wealth belongs to him and the wife is owned by him without any constitutiinal restrictions he calls it a ממשלה שאינה מוגבלת. He explaina the difference between
מלכה ושתי and ושתי המלכה. The second, Achashveos held that without me, you are just Vashti so she said I am a queen because of my birth rite being a grand daughter of Nevuchadnezar.

ברכות נז,א-ב

People concerned with dreams, there is a siman in SA O’CH 220,1 about collecting 3 people and saying a
הטבת חלום to right a bad dream, but I think the gemora says in Maseches Pesochim by zugos, eating pairs
מאן דלא קפיד לא קפדו בהדיה if one does not care, they don’t care above ‘שומר פתאים ה Hashem protects the fools. See also SA O’CH 288 about תענית חלום even on shabbos.

It says in Taamei Haminhogim that we daven about dreams at birchas kohanim because a dream is 1/60 of kedusha and the kohanim are all kedusha, so they can nullify a bad dream in sixty.

ברכות נו,ב

It says אנכי ארד עמך ואנכי אעלך גם עלה I will go down with you and bring you up with me, ask the Dubner Magid, why is Hashem first when going down but second when coming up? He compares this to a father taking his son into a pool. When going in, he goes first but when going out he protects him by having him go out first. Similarly, Hashem went down to Mitzraim first to protect us but had us come out first before He left.
It says הבאים מצרימה איש וביתו באו they come to Mitzraim, man and his house came. There is a contradiction in the pasuk. It starts in the present, coming and finishes in the past, came? The Klei Yokor says that they should not assimilate but see themselves coming now. Maybe, according what we said, the Rabbenu Bechaye says that איש refers to Hashem and His Court came, meaning when the Jews came, Hashem was there already.