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In Senhadrin 99a. it indicates a minimum 40 years excluding R’ Hilel who says according to the Rav Aberbanel that no time will be in between.
The goyim don’t understand the concept of sanctifying the mundane, gashmiyus, as a priest cannot marry, so only an olah is accepted from them. A shelamim creates peace between us and our Father in Heaven.
You might look at a sefer to download at https://hebrewbooks.org/15236, Ohr Chodosh on Pesachim.
There was a story where one was called Gaon because he did not learn Rashi. One was called Gaon, who knew 60 meseches as the gematria.
ujm, where did you get that no more consort? The Wikipedia does not say that.
The Nodah Beyehudah was against saying the Shaim Yichud as it appears from the Ritva in Pesachim that the bracha is recited before the performance of the mitzva to indicate the kavona for it. Rebbi Shlomo Kluger ztz’l explains that when money was collected for the king, an announcement was made by saying, this money belongs to king in order it should not be stolen. Mitzvas can be taken away by the chitzonim, so we make an announcement that it belongs to the King, Hashem.
There is forty years in between the coming of Moshiach and Techiyas Hamesim.
The sinner returns to the place of sin.
Meshiach is like the sun which heals. Two made a bet the sun and the wind who can remove the jacket of one. The wind, the more it blew, the more it kept on the jacket. Whereas the sun got the individual to take off the jacket. When Shaul mixed himself with the neviim, he removed his jacket.
Chametz is forbidden bemashu, with no measurement is explained by the GRA as the difference between chametz and matzoh is the difference between a ches and a heh, a mashehu the opening allowing the baal teshuva to enter. Matzoh is anivus and chametz is gaiva blown up from nothing.
Google 8÷2(2+2),
I say it is 1. 8÷2(2+2) = 8 / [2 x (2 + 2)] = 8 / (2 x 4) = 8 / 8 = 1 According to rules of math of precedence multiplication and division come before addition and subtraction. It is not 8/2 x (2+2) = 4 x 4 = 16
By Birchas Kohanim, the kohen is a conduit to bring down the brochos. Similarly. the rebbe can daven alone even after the zman as he davens fpr the kelal.
Mods: In order to follow the above request which I did not see, don’t post my previous reply.
The answer is 1.We are not happy at his downfall but the fact that the law applies to everyone.
What about a streimel and long reckel? They wore it not to mix with the goyim. Someone wanted to prove from the Torah to wear a long reckel. It was told to the Jews to borrow clothing and place it on their children. Why not on themselves? It was too short. However, maybe it says, I have not seen a forsaken tzadik whose children look for bread. When the children and father need bread, the children come first. So the clothing is used for the children first.
Maybe as the current Pesach of Yom Tov and Shabbos following it where sefira is counted from the first day called shabbos and shabbos is two shabossim.
We are not allowed to daven to dead tzadikim directly. So see the MB:
משנה ברורה סימן תקפא ס”ק כז
(כז) הקברות – דביה”ק [לט] הוא מקום מנוחת הצדיקים והתפלה נתקבלה שם יותר אך אל ישים מגמתו נגד המתים אך יבקש מהש”י שיתן עליו רחמים בזכות הצדיקים שוכני עפר ויקיף הקברות ויתן צדקה קודם שיאמר התחנות. ואין לילך על קבר אחד ב”פ ביום אחד:Avira: You are right, we daven to Hashem bizchus the tzadikim but not that they intervene in our behalf.
טעמי המנהגים – קונטרס אחרון סימן אלף עא אות נ
שהקב”ה גזר כן להיות נפשות הצדיקים מצויין על הקברות לטובת ישראל, שיהיו שומעין לתחנות ותפלות ישראל הבאים להתפלל על הקברות:It is an argument between the Aim Habanim Semacha Hy’d and the Satmar Rebbe ztz’l. The former says to go to EY and start building the Beis Hamikdash but Munkatcher Rav with the latter says that the redemption will be spontaneous and no preparation is required.
The Chasam Sofer did not say Shalom Aleichem, Machnisei Rachamim and most probably Malachei Rachamim as he held that we don’t pray to malachim. Kalev visited the dead. We should daven to Hashem that he should have the dead or malachim intervene in our behalf. When we say Hamalch Hagoel, we should start from Hashem.
The Rav Kaftor Voferach brings from Rebbe Chaim from Paris (a Baalei Tosfas) that he wanted to currently sacrifice a Korban Pesach. There is a big discussion between the Chasam Sofer and Rebbe Akiva Eigar how he could overcome all the conditions to be able to bring it. The Chasan Sofer in Avodas Hayom questions why not Tamid? He answers that shekalim, creating unity is necessary which is currently not available. Maybe this is the reason that Meseches Shekalim is included in the Daf Yomi as it reflects the redemption and rebuilding of the Beis Hamikdash.
When it comes to korbonos we don’t say סתמא לשמה the machshava, thought matters as we see from pigul. Maybe according to the Rambam the goyim also sacrificed so it matters to do it לשם שמים. It says זבחי אלקים רוח נשברה the broken heart is what is being sacrificed. Currently when we have no korbonos, לב נשבר ונדכה אלקים לא תבזה Hashem does not forsake a broken and bend heart.
It says אדם כי יקריב מכם קרבן it should have said כי יקריב אדם מכם קרבן telling us to sacrifice ourselves with the korbon as Adam Harishon and Havel did. It says והבל הביא גם הוא explains the holy Alshich that he brought himself with the korbon.The gemora in Perek Chelek says that each of talmidim taught that their Rebbi is Moshiach. Menachem, Shilah, Yinon and Chanina. The Rav Abarbanel and Chasam Sofer say that those make up Moshiach.
מ – מנחם, ש – שילא, י – ינון, ח – חנינא.The first Daroshas Haran explains the forming of a tzibur which is similar to the forming of water, oxygen and hydrogen. Oxygen is missing 2 electrons from 8 in its outer shell which is made up by two hydrogens. Similarly we say בורא נפשות רבות וחסרונן, we fulfil what is missing by one through someone else.
The Mayana Shel Torah in name of the Parashes Derachim explains, for gaiva, haughtiness. Since anger comes from gaiva, haughtiness we can apply this to it. When Hashem created the man, it said נעשה אדם, in plural, teaching us to consult with the lesser. However, whoever is haughty will interpret this literally saying that Hashem created man with another entity ch’v and thereby worships a’z.
The Chasam Sofer says that וראית את אחרי ופני לא יראו where we only see things from hindsight. The Kol Aryeh explaines that the knot of tefilin of the head has a right and left side (good and bad) but they all unite indicating that the bad turns out to be good.
The Midrash says:
ילקוט שמעוני שיר השירים רמז תתקפו
אמר רבי אחא אפילו עם הארץ שקורים לאהבה איבה כגון ואהבת ואייבת, אמר הקדוש
.ברוך הוא ודגלו עלי אהבה ודלוגו עלי אהבהThe GRA wrote a sefer on mathemaics called Ayil Mesholush see at https://hebrewbooks.org/20713.
Look at the Sefer Habris at https://hebrewbooks.org/43670.
It refers to science and mathematics. These are the words of the Rambam:
רמב”ם הלכות קידוש החודש פרק יז הלכה כד
וטעם כל אלו החשבונות ומפני מה מוסיפים מנין זה ומפני מה גורעין, והיאך נודע כל דבר ודבר מאלו הדברים, והראיה על כל דבר ודבר, היא חכמת התקופות והגימטריות שחברו בה חכמי יון ספרים הרבה והם הנמצאים עכשיו ביד החכמים, אבל הספרים שחברו חכמי ישראל שהיו בימי הנביאים מבני יששכר לא הגיעו אלינו, ומאחר שכל אלו הדברים בראיות ברורות הם שאין בהם דופי ואי אפשר לאדם להרהר אחריהם, אין חוששין למחבר בין שחברו אותו נביאים בין שחברו אותם גוים, שכל דבר שנתגלה טעמו ונודעה אמתתו בראיות שאין בהם דופי אין סומכין על זה האיש שאמרו או שלמדו אלא על הראייה שנתגלתה והטעם שנודע.How many say Hakodash Borchu rather than Hakodash Boruch Hu?
Yeshayohu 57 says כי עוונותיכם היו מבדילים ביניכם לבין אלקיכם asks the Binah Leitim that it should have said לביניכם? He answers that originally we separate ourselves from each other which causes a separation between us and Hashem. This can be pictorially represented where we all are around a circle and Hashem is in the middle. As through the Torah to love each other, the points on the circle unite, the circle becomes smaller and eventually becomes one with the center, Hashem. We ask to become one with Hashem.
The holy Zohar says ישראל ואורייתא וקב’ה חד הוא. There is a unification between us, the Torah and Hashem. Through the Torah, kavayachel we become one with Hashem. Both, Hashem and the Bnei Yisrael are considered one. The holy Shlah says that שמע ישראל means to unite as an one like וישמע שאול את העם, Shaul united the nation. We ask to become one similar to Hashem.
Except for Hilel, whom we do not follow, the opinion is in Sanhedrin that in between the coming of Meshiach and techiyas hamesim will be forty years.
Some explanation is in the Sefer Meseches Halacha Lemoshe Mesinai at https://hebrewbooks.org/19278. It was given in a general fashion and the arguments are on what specifically it was given. The Rambam sometimes uses the expression מדברי סופרים on
הלכה למשה מסיני.