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sam, maybe that is why this month is called Av. We recognize that Hashem is our father and whatever He does is for our benefit.
Maybe it is called Otzar Hashemos see http://www.hebrewbooks..org
CS, attending a siyum every night is circumventing the intention of recognizing that the Beis Hamikdash was destroyed and we are unable to make our daily sacrifice. For the ashkenazim it is a time mourning.. This mourning is greater than avelos because it involves all of us. We will have seven weeks of simcha after tisha beov.
It says 讻诇 砖诪转讗讘诇 注诇 讬专讜砖诇讬诐 讝讜讻讛 讜专讜讗讛 讘砖诪讞转讛 whoever mourns the chorban of Jerusalem wilk see its happiness. Explains the Chasam Sofer that the deceased becomes forgotten, but not the chorban because we trust that the Beis Hamikdash will be rebuilt soon in our time so its not dead
dafbiyun, Look ar the Sefer Kesef Nivchar with a haskoma of the Chasam Sofer containing 160 sugyos with all the gemora references folkowed by the psak halacha.
Maybe in the palace of King they adhere to a higher standard.
When Meshiah will become, we will pasken like the Beis Shamai because currently we don’t understand their stringencies so we pasken like the Beis Hilel, but when he will come, we will acquire a new understanding 讜诪诇讗讛 讛讗专抓 讚注讛 and the majority will follow the Beis Shamai.
The Rabbenu Bechaye above translates the missing above on our mind and understanding meaning that there is lack in our understanding. Our mind is not as good as it used to be. The further we become from kabolas hatorah, our understanding of the Torah diminishes.
The Rabbenu Bechayu at the end of Parshes Ki Siso explains the expression in the gemora 讞住讜专讬 诪讞住专讗 讜讛讻讬 拽转谞讬 something is missing, so we must learn it differently, not that there is something wrong with it ch’v, but it was left out on purpose. Rebbi realized that it can be understood without it, so it was unnecessary to include it. As the generations became weaker in understanding, elaboration in greater detail was necessary and the gemora and commentaries came about. This has evolved to the artscroll. Rav Noson Adler ztz’l had a photographic memory, so he only placed dots in the margin to remember by, believing that for him it was unnecessary to write things down,
Nev, the highest temperature where the baby’s belly is scalded but not the hands, so you pull it away before it.
The effort in artscroll is to find a page.
DY, 6-15 = -9
DY, yours ia -9 and ari-free’s problem is 9.
8/(2(2+2)) = 8 / 2(4) = 8/8 =1
To learn on your own, get a program gemara tutor, a multiple choice on the idioms of the gemora or a sefer onumber it. Once you learn them, it will help you set the words by recognizing these common expressions.
I think you pull away your hand from the heat when the baby’s stomach would actually be scalded.
I think it is more sensitive,
The source is:
转诇诪讜讚 讘讘诇讬 诪住讻转 砖讘转 讚祝 诪 注诪讜讚 讘
讜讛讬讻讬 讚诪讬 讬讚 住讜诇讚转 讘讜? 讗诪专 专讞讘讗: 讻诇 砖讻专讬住讜 砖诇 转讬谞讜拽 谞讻讜讬转专讘讬谞讜 讬讛讜谞转谉 诪诇讜谞讬诇 注诇 讛专讬”祝 诪住讻转 砖讘转 (诇驻讬 讚驻讬 讛专讬”祝) 讙诪专讗 讚祝 讬讟 注诪讜讚 讗
讬讚 住讜诇讚转 讘讜, 谞讻讜讬转 诪诇砖讜谉 讜讗住诇讚讛 讘讞讬诇讛, 讻诇讜诪专 诪转讞诪诪转 讛专讘讛 讬讜转专 诪讚讗讬 注讚 砖诪讜砖讱 讬讚讜 诇讗讞讜专 诪讚讗讙讛 砖诇讗 转讻讜讛Too pull away the hand is before it actually burns.
The baby’s stomach burns at a cooler temperature than the hand.
Should be:
讟讜专 讗讜专讞 讞讬讬诐 讛诇讻讜转 砖讘转 住讬诪谉 砖讬讞
讛讬讚 住讜诇讚转 讘讜 讚讛讬讬谞讜 讻诇 砖讻专讬住讜 砖诇 转讬谞讜拽 谞讻讜讬转 讘讜I used above the wrong word 专讜驻住 is where you put tefilin on the head.
It is not the hand but the belly of a baby 讻专讬住讜 砖诇 转讬谞讜拽 专讜驻住.
The Aim Habonim Samecho brings a proof that Avraham Avinu went to Mitzraim because of hunger seeing that you can leave Eretz Yisroel for the necessity of a livelihood.
I think it is the same as nifrar, passed away is a nice expression.
讞转讬讞讛 above is misspelled should be 讞转讬讻讛.
DY, I think I have a proof to your saying. It is called 砖讜讬讗 讗谞驻砖讬讛 讞转讬讞讛 讚讗讬住讜专讗 it does not say 砖讜讬讗 讗谞驻砖讬讛 讗讬住讜专讗 which would mean any issur, but it says a slice which is nor known where it comes from, kosher or non-kosher.
Nev, the Ibn Ezra says that Tzipora was black.
According to the Midrash above, Tzipora was beautiful physically, because black is beautiful, and beautiful spritually, so Miriam held that there was no reason for Moshe Rabbenu to separate himself from her.
BneiBarak Obama, we find by Miriam Behaloscho 讻讬 讗砖讛 讻讜砖讬转 诇拽讞. This is the Midrash:
住驻专讬 讘诪讚讘专 驻专砖转 讘讛注诇讜转讱 驻讬住拽讗 爪讟
讻讬 讗砖讛 讻讜砖讬转 诇拽讞 注讜讚 诇诪讛 谞讗诪专 [讜讛诇讗 讻讘专 谞讗诪专] 注诇 讗讜讚讜转 讛讗砖讛 讛讻讜砖讬转 讗诇讗 诪讛 转”诇 讻讬 讗砖讛 讻讜砖讬转 诇拽讞 讬砖 诇讱 讗砖讛 谞讗讛 讘讬讜驻讬讛 讜诇讗 讘诪注砖讬讛 讘诪注砖讬讛 讜诇讗 讘讬讜驻讬讛 讻诪讛 砖谞讗诪专 谞讝诐 讝讛讘 讘讗祝 讞讝讬专 讗砖讛 讬驻讛 讜住专转 讟注诐 (诪砖诇讬 讬讗 讻讘) 讝讗转 谞讗讛 讘谞讜讬讛 讜谞讗讛 讘诪注砖讬讛 诇讻讱 谞讗诪专 讻讬 讗砖讛 讻讜砖讬转 诇拽讞 (住诇讬拽 驻讬住拽讗).Look in the Sefer Tiferes Yonathan on the Dor Hafloga that they built the tower where the air is light, to escape to the moon through a spaceship, as it is known that the moon is a place of residence.
manitou, the above needs an explanatiion as the Chinuch on bentchihg, does Hashem need our praise? He created us for hakoras hatov which is necessary for our survival.
Look at the 3rd Perek of Aim Habonim Samecha (Rav Yisochor Teichtal Hy”d) see the index, and the Vayoel Moshe (the Satmar Rav , Rav Yoel ztz’l) who discuss the thee shavuos in great detail and the argument above (if there is one) between the Rambam and Ramban.
Look at Sefer Hamitzvos Mitzva 4 from the Ramban and the Megilas Esther there based on Kesuvas 110,2 讻诇 讛注讜诇讛 诪讘讘诇 诇讗专抓 讬砖专讗诇 注讜讘专 讘注砖讛 whoever goes from Babel to Eretz Yisroel is transgressing an Aseh.
There is a an argument between ther Rambam and the Ramban in Sefer Hamitzvos if currently Yishuv Ererz Yisroel is a mitzva.
I heard once a watch on shabbos is not a tachshit for a man as he would not wear it broken compared to a woman wearing a gold watch.
Joseph, what does this have to do with each other? Having to be married could be to have the burden of supporting a family on his shoulders and thereby understanding the others predicament and therefore praying for himself and for them.
MDG, All those mentioned were not makpid not to cut it, but the issur held their cutting back.
See the MB O’CH 27:15 whether it is a chaztizta for tefilin.
laughing, good question. Look at the source Yabia Omer above, by a machine, you can do it through a permited way by not pressing it to the face.
Someone wanting to understand the pros and cons for shaving or using a machine should see Yabia Omer Chelek 9, YD 10 in great length.
How many times do I have to mention the Chasam Sofer O’CH 159 where he concludes that even through kabbalah there is nothing wrong in having no beard.
Joseph, read the book The Tales Out of a Shul by Rabbi Emanuel Feldman how he converted conservatives to orthodox.
We discussed this already in another OP already that the Chasam Sofer 159 says that growing a beard is not required.
If his shaving is very smooth, he is also ovar on lo silbash.
I heard that lift and cut is a problem.
Be careful do not press on the skin.
The question above should be when I don’t tell what I personally experienced regarding the shidduch similarly,
if someone asks you about a restaurant, can you tell what you personally experienced?If someone comes to you about a shiduch inquiry and you experienced it yourself, wouldn’t it be lifnei iveir if I told tell him what I experienced?
The Chasam Sofer explains the pasuk 讜住专转诐 诪谉 讛讚专讱 you get off the walked on way, 讜注讘讚转诐 讗诇讛讬诐 讗讞专讬诐 and you will worship strange gods (who are strange to the worshipers) . It leads you slowly to it. 讗砖专 诇讗 讬讚注转诐 which you don’t realize what a small deviation from the mesorah can lead to. As he would say 讞讚砖 讗住讜专 诪谉 讛转讜专讛 讘讻诇 诪拽讜诐 讜讘讻诇 讝诪谉 anything new (unaccustomed) is forbidden min haTorah everywhere and every time.
Are reviewers universally accepted?