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Reb EliezerParticipant
The brochos remind us כל מה דעבד רחמנא לטב עבד – גם זו לטובה, everything is for the best,. The word קללה can be turned around to ‘הלל ק The Chasam Sofer explains the implication וראית את אחורי ופני לא יראו where we see things only from hindsight. See SA O’CH 46,3
Reb EliezerParticipantFor the title of this topic remember the rule, i before e except after c.
Reb EliezerParticipantSee https://www.theyeshivaworld.com/coffeeroom/topic/chidushim-on-daf-yomi/page/5 Reply # 1838020
Reb EliezerParticipantשבת ט,ב
מנחה גדולה 12:30, early mincha a normal day when the night is as long as the day six and half hours starting at 6:00 in the morning.
3:30 מנחה קטנה late mincha nine and half hoursThe RMA in SA O’CH 232 says that the custom is to allow a big meal at the early mincha and small meal and the late mincha. People will remember to daven as they usually daven in a shul.
Tosfas says that even though maariv is voluntary, we should still be careful not to be mevatel for no reason. Once a person says it, he makes it obligatory. Currently, since everyone davens maariv, why don’t we have the shliach tzibur repeat the shmonei esrei for maariv? Maybe, since it was voluntary originally it was never instituted. The MB 237,1 says that it became a mitzva which cannot force the repetition.
Reb EliezerParticipantShould be above, most poskim view that cars don’t get included in the count as explained above.
Rav Menashe Klein in Mishneh Halochas (15,124) quotes a later teshuva of Reb Moshe in Igros Moshe O’CH (5,24) where is seems he is retracting his previous view saying that people follow Rashi’s view as the need required to make an airuv of a tzuras hapesach, if 600,000 people are not gathered daily on the street.
According to this ruling we can make an airuv in Brooklyn.Reb EliezerParticipantThe Aruch Hashulchan in O’CH 345 explains that in the olden time there was a main road where all other roads would meet. The houses were in an alley closed on one side and meeting this main road on the other side (movo). The main road had doors on each side but open at nigh 16 amos wide. This is derived from the mishkan were all the tents would converge to the Moshe Rabbenu’s tent where all 600,000 people gather and the wagons to the mishkan took up 16 amos.
Most agree that 600,000 is required. Rav Moshe in Igros Moshe O’CH (4,87) says that a city having 12 mil by 12 mil where this amount of people gather makes it a public domain considering it a platyeh godaloh. The Aruch Hashulchan says that each street is judged for itself.
The RMA O’CH 346,3 says that currently all of our streets are considered karmelis, only rabbinical. This is the the view of most poskim and therefore we can make an airuv with a tzuras hapesach without actual doors. Most poskim’s view is that cars don’t can included in the count. We have houses on each side of the road with street lights which limit the public movement. There are other roads circumventing the main road, so the main road is not as important as it used to be.Reb EliezerParticipantpro geshmake yidden, see https://www.theyeshivaworld.com/coffeeroom/topic/chidushim-on-daf-yomi-2-שבת
Reb EliezerParticipantשבת ה,ב
The SA YD 277,1 says that we should not turn a sefer on its face by having the letters on the bottom as we find over here Rashi explaining that it is a bizoyan for the sefer. The Bach also includes in the prohibition not to leave a sefer open and walk away without covering it. The Shach says that a person forgets his learning when he leaves the sefer open.
Reb EliezerParticipantThe SA O’CH starts שויתי ה’ לנגדי תמיד, fear of Hashem seeing Him everywhere and finishes טוב לב משתה תמיד, love of Hashem. This might be implied in שני תמידים כהלכתם remember the two constants as the SA.
Reb EliezerParticipantMaybe, Tamid Besimcha – תמיד בשמחה constant happiness.
Reb EliezerParticipantRambam Hilchas Shabbos (1,15-16) If two people do a melacha on shabbos either each one does half of it, one does the akira and the other the hanacha or they do the whole melacha together and one is able to do it by himself, they are both patur. If none are able to do it by themselves and they did the whole thing together, they are both chayev. If one is able to do it and the other is not, the one able is chayev and the other is patur.
שבת ד,א
Tosfas questions why is the one placing the bread in the oven on purpose is chayev misah when his admonishment is a safek as maybe he will remove it? Tosfas answers that we judge as it is now. Normally it will bake. The baking does not require any action any more.
The requirement of 4 amos to place to or remove from is required because usually a person places something on a sturdy place. Tosfas says a place is considered 4 amos.
שבת ה,א
The hand has a chashivus and considered 4 amos. Rashi in Kesuvas (31,2) says that this applies to the halacha that a person can acquire ownership within his 4 amos, so one gains ownership from what is placed in his hand.
The Baal Hamoar Shabbos 96 explains that beside the reason of halacha Moshe Mesinai it is also logical that carying 4 amos in public domain is chayev as the 4 amos acquires ownership so you carry from prive domain to a public domain.Reb EliezerParticipantJoseph, look at the above sefer on (1,13).
Reb EliezerParticipantThe Chasam Sofer explains Shushan Purim was instituted to have learning all the time in the world.
Reb EliezerParticipantJoseph, don’t ask me any questions, ask Rav Yonasan Eubshutz see https://hebrewbooks.org/21708
Reb EliezerParticipantWe started Shabbos with פשט העני just before Purim which is like Yom Kippurim when we say ironically
כל הפושט יד נותנים לו whoever stretches out his hand is being provided for.Reb EliezerParticipantJoseph, the question was whether she has reached the age of 20 and she can be executed or wait another month because the year was not completed yet because it became meubar?
Reb EliezerParticipantשבת ג,א
To be biblically chayev on carrying two actions are required an עקירה, displacement and הנחה replacement.
Rashi on 74,1 explains the gemora’s question וכי מותר לאפות פחות מכשיעור are you allowed to bake smaller than the measurement of fig would assur biblically as a חצי שיעור half a shiur but the Chacham Tzvi 86 says that it only applies to food because we cannot add to it once its being baked only before we place it in the oven. The issur would only be rabbinic. So the question is an akira, is it a half melacha or no melacha at all? Could be that Rashi follows his view and counts akiras because they can be completed and they are considered a half a melacha whereas Tosfas ד’ה פיטורי like Rashi’s teachers, counts the stretching of the hand like the Chacham Tzvi and not the akira.Reb EliezerParticipantMods: Joseph, coffee addict and myself had posts. They all disappeared.
Reb EliezerParticipantMods: What happened with today’s posts?
Not sure what you mean. Looks like they’re all there.
Reb EliezerParticipantTosfas 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.
Reb EliezerParticipantTosfas says that carying Is a מלאכה גרועה. We cannot argue with the facts. Why would you think otherwise? Did you look at the Tosfas ב,א ד’ה פשט בעה’ב and צ’ו,ב ד’ה הכנסה?
Reb EliezerParticipantBenephraim, 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.
Reb EliezerParticipantShe had to be executed and not banished or Achasheverus, when he regret it, could have reinstated her.
Reb EliezerParticipantWhat is interesting is that at the time the Jews were sinning with the seuda, Hashem already saved them by killing Vashti and providing a savior for the future. We say in the Haggadah ‘הקב’ה מצילנו ‘מידם Hashem protects us through their hands. Also, Achashverus did not reward Mordechai on the spot but wrote it up for the future.
Reb EliezerParticipantThe mishna starts with יציאות השבת instead of הוצאות as explained by Tosfas based on the pasuk Shmos (16,29)
אל יצא איש ממקמו a person should not carry a dish to borrow food from someone else or a basket to get charity by filling it up by a rich person. This would explain why the mishna starts with the interaction between the rich and the poor. The rav Bartenura says that it teaches us that this charity done on shabbos is not a mitzva but an aveira.
The GRA says that the word יצא has another implication on the amount a person can walk out of town, on the measurement of a techum. When we take the word יצא multiply the letter equivalent with its neighbor back and forth and accumulate it like this 10 x 90 + 90 x 10 + 90 x 1 + 1 x 90 + 1 x 10 + 10 x 1= 900 + 900 + 90 +90 + 10 +10 = 1800 + 180 + 20 = 1980 + 20 = 2000Reb EliezerParticipantThe Yalkut Shimoni says that she got killed as he became upset at the advisers afterwards.
Reb EliezerParticipantThev Jews should have done what they could and as they were forced to attend the seuda makes Haman and Achashveis ym’s responsible.
Reb EliezerParticipantברכות 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.
Reb EliezerParticipantIf we take the letters after השמים – ו,ת,נ,כ,נ adds up to 6 plus 400 plus 50 plus 20 plus 50 = 526 same as שכור = 526
indicating even when we are drunk we should not forget amolek.Reb EliezerParticipantמחזיר גרושתו remarry his divorcee
Reb EliezerParticipantThis idea that David Hamelech said to Shaul that Hashem got you to sin by creating the yetzer hara and therefore counting through machtzis hashekel unites the Jews, as we need two half shekolim to make one, and it fights the yetzer hara as we said above that no sin is recognized when we are in unity. David Hamelech miscalculated figuring that the Machtzis Hashekel is a temporary kapara on the sin of the Eigel and just required for the building of the mishkan but it is required whenever we count the Jews. Also, the machtzis hashekel was even more required as the count was made with no purpose, so the mashchis took over without seeing good or bad. As we mentioned above from the Rabbenu Bechaye when we count without machtzis hashekel we break up the unity and the bad get separated from the good.
Reb EliezerParticipantThe 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.Reb EliezerParticipantברכות סב,א
ומי כעמך ישראל גוי אחד who is like Your nation Yisroel, a unique nation. Not for nothing are we called עם קדוש a holy nation. We are commanded how to act in the bathroom. A person should not say, I can do what I want because no one sees me as Hashem is everywhere and we must be modest everywhere as outlined in SA O’CH 3. A person should uncover himself only as much as is necessary. We put on tefilin on the left hand, the weaker hand, showing that we subjugate ourselves to the Almighty Hashem. When wiping oneself, one should not use the right hand but the left because we tie our tefilin with the right hand. The question is, why don’t we say the opposite. Don’t use the left hand because we put tefilin on it? Maybe, as explained before with the ketzos , we are concerned with our action here and we do the action with the right hand. We remember the Beis Hamikdash by sitting from north to south and not from east to west were the holy ark was situated. We don’t appreciate one of the greatest inventions. Just imagine what we would need to use if not for toilet paper. The benefit of softness and comfort and avoiding illness by providing the proper sanitary conditions cannot be over estimated.
Reb EliezerParticipantThere is a segulah by Rav Ovadyah Josef in Yabia Omer O’CH (8,37) the mishna Shviis (9,1) הפיגם a red cabbage read in reverse.
Reb EliezerParticipantברכות סא,ב
בכל מאודך all your money. So, why does it not say בכל ממונך? I think that the word מאוד meaning more is emphasized. Serve Hashem with what is more precious to you. The Baal Haturim on the pasuk explains that this refers to the Avos, our forefathers. ואהבת has the same letters as האבות.
בכל לבבך refers to Avraham Avinu who served Hashem with his whole heart ומצאת את לבבו נאמן לפנך you found him trustworthy in his heart. בכל נפשך refers to Yitzchok Avinu who sacrificed himself and בכל מאודך refers to Yaakov Avinu who said כל אשר תתן לי עשר אעשרנו לך whatever you give me I will take maaser for you.
I heard once that when we take a fish out of water, it jumps around. It looks like it is enjoying itself but the truth is it is suffering and dying being out of place. Similarly when we give up the Torah we might look like we are enjoying ourselves but we are truly dying being out of place without water.It says ‘כל אשר יעבר תחת השבט העשירי יהיה קודש לה interprets the Arizal that each one of the ten martyrs was in the place of a shevet when Josef was sold and tenth Rebbi Akiva, a descendant of converts, was in place of Hashem who was included in the sale.
It is said in the Tzetil Katan that a person can be mekayem the mitzva of sacrificing himself thinking of a fire burning and being forced to convert oneself from Judaism. He throws himself into the fire rather than convert.Reb EliezerParticipantThe 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.Reb EliezerParticipantברכות סא,א
על כן יהיו דבריך מועטים we don’t know the effect of our words, so we should minimize our words by davening. The Rav Ibn Ezra on this pasuk goes out of his way in an extreme detail about saying קרובץ which stands for קול רנה וישועה באהלי צדיקים we know it as יוצרות yotzros because they used to say some in the middle of יוצר אור. He questions their validity and benefit of it as people don’t understand what they are saying In SA O’CH 68,1 this is discussed. The Mechaber says not to say it as it is a hefsak. The GRA follows this view. The RMA there brings from many rishonim including Tosfas that there is no problem when they are said for the benefit of the tzibur. Some say special yotzros Yom Tov by maariv called מערבית maarovis. The MB many times emphasizes its importance. When the first day Yom Tov falls on Shabbos, the second day we say the maarovis of the first day except the second they Pesach when the maarovis mentioned by Tosfas above talks about sefiras haaamer. The Tur is against saying it by krias shma but allows the saying by shmonei esrei as we say קרובץ לפורים. The RMA emphasizes the importance of saying it and one should not separate himself from the tzibur. The Shaar Ephraim, 13 (grand father of the Chacham Tzvi) explains that on purpose sometimes they wrote it a language which is hard to understand in order the goyim should not use it for their prayer. The Chavas Yair in his last teshuva, 238 says that saying it in the middle of chazoras hashatz is not hefsak as it is unnecessary to be motzei anyone. The Teshuva Meahava, (1,1) answers all the questionable misunderstood pieces. The Bach 68, tells a story where a Rav wanted to eliminate saying it and l’a he did not live out his years.
Reb EliezerParticipantFor 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.Reb EliezerParticipantIf one speaks out in between the tefilins, says the RMA O’CH 25,9 he should adjust the Yad tie and make two brochos on the Rosh.
Reb EliezerParticipantThe 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.
Reb EliezerParticipantThe brocho שעשה לי כל צרכי , Hashem provided for me all my needs, is said on leather shoes. The human being is on the highest level of creation, דומם,צומח,חי, מדבר inanimate, plant, living and speaking. Each one feeds itself from what is below it. The plant from water. The living from plants and the speaking human being from the living. The plant is greater than the inanimate. The living is greater than the plant and inanimate. The human being is greater than the living, plant and inanimate. I heard that we step back three steps by shmonei esrei to lower ourselves three levels to the level of inanimate object.
Reb EliezerParticipantברכות 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.Reb EliezerParticipantברכות ס,א
When buying a new car for recreation the Igros Moshe (3,80) says that for himself make שהחיינו and for the family make הטוב והמטיב,
אשה כי תזריע וילדה זכר if the women enjoys the relationship first the child is a boy. The Ksav Sofer in Shmos כאשר יענו אותו כן ירבה וכן יפרץ explains the more they afflicted him the more boys were born. The men were exhausted from work, so the women had the desire more and boys were born.
Over here, we need to reconcile the Torah and science. The science says that the man has an x&y chromosome and the woman has 2-x’s. If the man gives a y, it is a boy and if he gives an x, it is a girl. So according to this, the man determines the gender. We must say that the woman creates the environment for the man under which he either gives an x or y chromosome.
Hilel said the screaming cannot come from my house because they, in my house, accept the bad with the good with the same feeling.
The doctor is only given allowance to heal not to depress people and cause mental anguish.
It says כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ה’ רפאך all diseases I placed on Egypt I will not place on you as I am Hashem, your healer. First we see that the one providing preventive medicine is the true doctor. Second by the doctor, it says ורפא ירפא a peh and by Hashem it is a feh. Explains the Rabbenu Bechaye that the pronunciation of a fey is light, easy cure whereas by a doctor the peh is harsh and so is the cure. Why the double language by the doctor? I heard some answers from doctors. One said that by Hashem there are no side effects, so we don’t need to go back the second time. The other said, that by a doctor, the Torah wants us to get a second opinion.Reb EliezerParticipantThe 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.Reb EliezerParticipantברכות נט,ב
Kiddush Hachama comes around every twenty eight years. It is the time when the sun is in the same position as at creation Tuesday night 6:00 PM. According to Shmuel the sun travels in a 365 1/4 days such that there is a difference of 6 hours every year so it takes 4 years to get to the same time on a day. To get back to that particular day, it requires a 7 day cycle. So to get to this hour above for Tuesday it will require 7×4 or 28 years. We have another calculation of 19 years where the moon catches up with the sun. A moon year is around 354 days whereas a sun year is around 365 so there is a difference of 11 days. Every 3,6,8,11,14,17,19 years of the 19 year cycle we add an extra month. The question the Masas Binyomin asks why can’t we make a kiddush hachama after 19 years? He explains it does not guarantee that the sun will be in the same place as the time of creation. The Yaaros Devash,1 asks, how does this work when Adam Harishon was created in Tishri and we make Kiddush Hachama in Nissan? He explains that before Adam Harishan sinned the sun traveled in an accelerated rate covering six months in 3 days.
Reb EliezerParticipantברכות 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.
Reb EliezerParticipantIt does not matter that he is not suppose be a role model, but people used to look up to their leaders. On the side, the Rambam says that a talmid chacham makes a Chilul Hashem if he does not live up to the expectation of the people. The British royal family lost also this quality when they became close to the people, so they saw who they really were.
Reb EliezerParticipantIt was originally called Mon Tashen filled with poppy seeds.
Reb EliezerParticipantברכות נח,ב
In Pirkei D’rebbi Eliezer 31, says that Yitzchok Avinu was revived and he said, מחיה המתים. The Beis Yosef O’CH 112, quotes the Shibolei Leket that the brochos of shmonei esrei are based on some historic occurrence when it was said. When Avraham Avinu was saved from the oven of fire, he said מגן אברהם. When Yitzchok Avinu was saved by the Akedah, they said, מחיה המתים. When Yaakov Avinu arrived to the gates of mercy, he realized that only Hashem provides it because of His holiness, he said הא-ל הקדוש. When Yosef was taught seventy languages, he said, חונן הדעת. When Ruvein was saved from death after his act with Bilhoh and his repentance , he said, הרוצה בתשובה. When Yehudah was forgiven for his act with Tomor, he said, חנון המרבה לסלוח. When Hashem promised the Jews that they will be taken out of Mitzraim, they said, גואל ישראל not גאל ישראל but constantly. When Raphael healed Avraham Avinu, he said, רופא חולה עמו ישראל. When Yitzchok Avinu planted and grew 100 times as much, he said, מברך השנים. When Yaakov Avinu went down to mitzraim and all the shevotim got together with Yosef, they said, מקבץ נדחי עמו ישראל. When Moshe Rabbenu was told about the judgments to follow, he said, מלך אוהב צדקה ומשפט. When the Egyptians sunk into the sea, the Jews said, שובר אובים ומכניע זדים. When Hashem promised to Yaakov Avinu that Yosef will bury him, he said,
משען ומבטח לצדיקים. When Shlomo Hamelech built the Beis Hamikdash, he said, בונה ירושלים. When the Jews went through the sea and said shiroh, they said, מצמיח קרן ישועה. When the Jews cried in Mitzraim and were listened to, they said, שומע תפילה. When the shechina lowered itself to the Mishkan, they said, המחזיר שכינתו לציון. When Shlomo Hamelech brought the Aron into the Mikdash, he gave thanks by saying, הטוב שמך ולך נאה להודות. When the Jews arrived to Eretz Yisroel and saw peace there, they said, המברך את עמו ישראל בשלום.Reb EliezerParticipantברכות 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.
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