Forum Replies Created
-
Posts
-
No, I never learned by him. I learned together with his sons.
Where is Reb Moshe ztz’l matir mixed sitting?
I learned in 1959 by the Rav Holtzer ztz’l, Rav Yishai Direnfeld, Rav Spitzer, Rav Bernfeld ztz’l and the Hadhauser Rav Lebovits ztz’l then in 1963 I left the Wiener in Williamsburg and went to learn in Chasan Sofer Mattersdorf (both rebbies ztz’l) on the East Side and then they moved to Boro Park. I never learned by Rav Avraham Chaim Spitzer ztz’l.
Sefer Raziel Hamalach suppose to protect against fire. The Seder Hadoros says that Adam Harishon got the sefer from him.
The above GRA about Chana I don’t understand as the Urim lit up the letters and the Tumim was supposed to put the letters together in the right order.
Benephraim, see the other threads Start of Shas and שהכל נהי-ה בדברו.
I am Wiener talmud but I came to America after he was niftar. My parents and my wife are burried in the same cemetery.
Avi K, there is a GRA that says that Eli Hakohen consulted the Urim Vetumim when he saw Chana praying and it lit up כשרה and he misread it as שכרה.
They say that priests also learn, but we learn with yiras shomayim. Maybe we start with krias shma to emphasize this. ‘ראשית חכמה יראת ה. It says Kitzur Shulchan Aruch (28,4) not to put the gemora on the lap and the elbows are on it .
The Pester Rav ztz’l brings down this Midrash in the above:
בעין יעקב בהקדמת הכותב, וז”ל: בן זומא אומר מצינו פסוק כולל, והוא: שמע ישראל ה’ אלקינו ה’ אחד. בן ננס אומר מצינו פסוק כולל יותר, והוא: ואהבת לרעך כמוך. ר’ שמעון בן פזי אומר מצינו פסוק כולל יותר, והוא: את הכבש האחד תעשה בבוקר. עמד ר”פ על רגליו ואמר הלכה כבן פזי משום שנאמר ככל
אשר אני מראה אותך בהר וגו’ וכן תעשו עכ”ל המדרש, .This Midrash connects somewhat shema at tamid.
The Kaftor Voferach writes that Rav Chaim from Paris wanted to sacrifice a korban pesach in the beginning of the six thousand millenium. The Chasam Sofer and Rav Akiva Eiger ztz’l discuss in great length how this is possible, but how is it he did not want to be makriv a tamid? So the Chasan Sofer answers that needs unity from the tzibur through shiklei tzibur which currently is not available. I think this explains why we include shekolim in the daf yomi. As it will remind us of the rebuilding of the Beis Hamikdash when we will be able to bring the tamid again. So tamid is a unifying korban and therefore krias shma which we all say together corresponds to it. Rav Moshe ztz’l holds that smonei esrei said quietly together is tefila betzibur like the korban pesach.
Benephraim, The sefer of the Pester Rov ztz’l Chadoshim Gam Yeshonim on Brochos is available on hebrewbooks.org.
Could be that the korbonas indicate that we sacrifice ourselves for Hashem, see Ramban Vaykro (1,9), so is shema.
To understand further what the connection is to tamid, there is a Yalkut Shimoni in Parashas Voeschanan brought by Rav Yanoson Steif ztz’l in his pesicha, 6 on Brochos:
ילקוט שמעוני רמז תתלה
גלוי וידוע לפני שבית המקדש עתיד ליחרב ומכאן ואילך אי אתם יכולין להקריב קרבנות, אלא מבקש אני תמורתן של קרבנות שמע ישראל בבקר שמע ישראל
בערב ועולה לפני יותר מכל הקרבנוI am not saying that the number makes a difference just because of the fact it is a mitzva (one or two) we start from the day like tamid as explained before from the Chasam Sofer.
Krias Shema is a mitzva like tamid. By a mitzva the day comes first. The answer is that the Torah puts night first when you are lieing on a bed and being. up. But why? Because over here night comes first as the creation of the world where night came first. There is an argument between the Rambam and Ramban how many mitzvos they are. The Rambam counts them as one whereas the Ramban as two because as the Shagas Aryeh explains that it is a time dependent mitzva as the time for day is different than the time for the night.
Benephraim, did you see Tosfas that by kodshim day comes first? When it comes to doing mitzvos, we follow this but by krias shema the pasuk goes after creation where night comes first. This can be the second answer of the gemora which might question the pasuk itself. We always start with light and not darkness פתח דברך יאיר.
By the goyim day comes first , where they enjoy olam hazeh and then will be night in olam habo. The Hafloh explains that Avraham was able to keep shabbos as he worked on motzei shabbos.
So why does the Tur place day first? Also practically all mitzvos are performed in the day time. The pasuk goes after creation where night came before day as first is darkness, we suffer in olam hazeh and then light comes in olam habo.
Why does the SA start with day first? Maybe, currently krias shema and fefila are in place of the tamid where the day starts in the morning. The Chasam Sofer explains that by mitzvos the day comes first because of he opportunity in olam hazeh to do mitzvos יפה שעה אחת בעולם הזה מכל חיי עולם הבא but the mishna refers to the pasuk where night is first.
knaidllach, look at the Machtzis Hashekel above who was knowledgeable in the MA says to say it with a segol to be sure it is a present perfect and not just past. The Yaavetz above learns differently in the MA.
‘This is how a WW starts by nations attaching themselves to one side or another, so let us learn from history.
I found an interesting question להורות נתן טז,ג we find in Mislei 13, 19 תאוה נהי-ה תערב לנפש the Redak, GRA and Metzudos translated a broken desire and others translated a past desire is sweet for the soul. This is written with a kametz. So the shut mentioned says that this proves to say it with a segol even though in Sheilas Yaavetz 94 argues strongly to say it with a kametz. According to the Malbim, he translates it as desire is sweet for the nefesh habehamis, the human animal inclination.
According to the Meil Tzadakah above (if I understand correctly) we should use a present perfect in a bracha and not the simple past meaning continuing on.
This happens to be a big argument. After doing research the Otzar Hatfilos rules like the Magen Avraham in SA O’CH 204 s’k 14 to say with a segol from a sefer Chochmas Manoach and the Machtzis Hashekel SA O’CH 167 s’k 8 from Shut Meil Tzedaka 42, whereas the Yaavetz in his siddur rules to say with a kametz. The Chasam Sofer in his siddur has it with a segol.
Milhouse, you have no respect. דרך ארץ קדמה לתורה. See what I wrote the other thread ‘thick or thin’ .
לפני שיבה תקום והדרת פני זקן. Your love for Trump transformed you like him, not caring whom he hurts.Milhouse, Obama held back aid because of war escalation. Once you provide aid at the time when corruptiion exists, you cannot hold it back later because of your personal benefit by helping you in the election to come.
Milhouse, I speak with respect and don’t appreciate being called a liar. He said, very fine people on both sides which gave them strength and encouragement as approval of their behavior. Calling them out afterwards was not too helpful. The fault cannot be corrected anymore. He inadvertantly encouraged anti semitism.
חכמים הזהרו בדבריכםSay Tehilim 83 which is good to say everyday but especially now.
We say it with a segol as it is in Artscrol Sidurim. The Chasam Sofer questions it should have said במאמרו? He answers that it refers to our abilities we can also accomplish with our mouths. To explain what he means, the targum on ויפח באפיו נשמת חיים, Hashem blew in him soul of life, says the ability to speak. Now if someone blews, he blews from himself. If Hashem has the abilities to create things with His mouth, then we should also be able to do that, but we have besmudged our mouths.
klugeryid, if the two things are different (looking and mixing) then the Rambam is contradicting himself. In the commentary on the Mishnayos Sukkah (5,2) he says שלא יסתכלו whereas in Hilchas Lulav (8,12) says שלא יתערבו.
klugeryid, why does Reb Moshe ztz’l come to the conclusion that Rashi and the Rambam in Sukkah are arguing? Maybe Rashi might hold that if you stare. you will mix, so if you see through is not a kosher mechitza as the Tosfas Yom Tov?
xara, never mind, the Sefer Hatanya.
xara, printed where?
klugeryid, Doesn’t a shul have a responsibility to build it the proper way that the women should not be seen? Are the women right when they say don’t look?
klugeryid, Reb Moshe ztz’l uses this logic, don’t look, even though in a shul because of its sanctity the yetzer hara is stronger.
The following are the words:
שו”ת אגרות משה אורח חיים חלק א סימן מ
בכל מקום שהוא דין על האנשים שלא יסתכלו בהן כמו ברחובות ואם יש מי שיעבור ויסתכל בכוונה לראות ליהנות אין אנו אחראין להםThe Klei Yokor in Parashas Devorim on פנו לכם צפונה saiys that it happens because of jealousy. Aisov is jealous on Yaakov and therefore, hates him, so we should not show off in galus but act it a hidden way.
There is a apparent argument between Rambam, Tosefos Yom Tov one view and Rashi about a mechitza what is its purpose. Rashi says not to mix whereas the Tosfas Yom Tov says not to stare. What happens when it is good for separation but not for looking being not tall enough or with holes in it? Reb Moshe ztz’l says that as long it separates and don’t look. There was a ruling in 1866 by the abour 200 rabonim, in a place callled Mihelowiz, that in a shul not having a proper Mechitza where the men can see the women, one should not daven there even if he must daven on his own Rosh Hashanah and Yom Kippur.
Trump is an expert in projecton. He is projecting his faults onto the other. כל הפוסל במומו פוסל Whoever degrades the other, degrades him with his own faults.
This rampant anti semitism feeds on itself. If they can get away with it, this will continue. Now, Jews should not go out at night alone especially women.
שלך אי אתה רואה אבל אתה רואה של אחרים ושל גבוה – gemora Pesochim – you don’t see your own faults, but see the faults of others and especially the holy.
What you are saying is a Klei Yokor in Parashas Devorim on פנו לכם צפונה turn to the hidden.
The current parsha miketz מקץ stands for קןל, צום, ממון but the poor have no money, so it remains קץ שם לחשך.
זאת gematria 3(136)=408 קול, צום, ממון – תשובה, תפילה, צדקה
Look how Trump is dismantling the ACA health care. First gets rid of the mandate in his tax law, then he says now you have no mandate, so the rest is no good without a mandate and therefore it should be abolished.
Pesach above is not a good example as the eight day is because of sefeka deyome.
כל הפוסל במומו פוסל – gemora – whoever degrades the other, degrades him with his own faults.