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About an esrug see what I wrote at https://www.theyeshivaworld.com/coffeeroom/topic/esrug-forgiveness-for-the-first-sin
When you like something you have to bite into it so it indicates that it sells well.
It says אין בית דין יכול לבטל דברי בית דין חבירו, a beis din cannot nullify the words of another beis din, אלא אם כן גדול ממנו בחכמה ובמנין only when it is greater from the previous one in wisdom and quantity. The geonim where greater than us, so we cannot change their gezeiras.
I did not mean that it was a conservative synagogue just that many congregants had conservative views like separate seating is enough without a mechitza.
I am rereading the book. We say in the Hagadah מתחלה עובדי ע’ז היו עבותינו ועכשיו קרבנו המקום לעבודתו, our ancestors originally worshipped a’z but now Hashem brought us close to his service. The Chasan Sofer asks, it should have said לעבדו? He answers that עבודה is tefila and Hashem kavayachel davens that we the Jews should be worthy for His mercy. When we see the contrast from where we came from, a’z to where we arrived, becoming part of His prayer, we appreciate our elevation. Similarly, we can see the greatness of Rabbi Feldman. He elevated them from their conservative view to orthodoxy. So, I don’t think an apology is required.
He was an orthodox rabbi but accepted conservative congregants whom he converted to orthodoxy as the title of the books indicates:
Tales Out of Shul: The Unorthodox Journal of an Orthodox Rabbi HardcoverI recommend to read the above book where he was able convert his congregation from conservative to orthodox Judaism through humor.
See also Yabia Omer YD (5,26) a detail discussion and to follow the Rambam over the Raavad not go there even if one toivels themselves.
I once heard the interpretation of אל תקרא הליכות אלא הלכות from the way one behaves we should learn halachas.
Maybe this is the meaning of the statement והיו עינך רואות את מוריך, keep your rabbeim constantly in front of you, to have someone to learn from.
Very nice.
There was a question of the Satmar Rebbe above ztz’l, who should get maftir, the bar mitzva boy or the chasan? He said whoever is older.
We said in slichos today Asoroh Beteves (fast of the 10th if teves) that on the 8th of teves the Torah was translated to greek which was a sad day. We should not require to translate as something is always lost in translation.
It reminds me of the story with the holy Berdichever zy’a who on the Kol Nidrei night looked under all tables in his shul. The chasidim did not know what he was doing. When he finished, he went to the bima and said, RBSO, if You would have given the goyim a day when it is a mitzva to eat, they would have drunk themselves under the table but I cannot find even one drunk. This is the difference between our new year and theirs. We look back with fear and thereby we do teshuva but they want to forget old acquaintances and not look back and become drunk. Maybe they don’t look back because they are so disgusted with their actions that they believe it cannot be corrected any more. We are not meyaesh, give up from doing teshuva even on the death bed.
The Haflaah says ובחרת בחיים, pick life and be positive.
Some keep it on Jan 7. This is depending if Dec 25 is inclusive in the 13 days or not.
We keep nitel not the night to Dec 25 but the night to Jan 6 as pope Gregory removed 13 days in 1582 which was discussed on Tal Umotor Reminder.
See Yabia Omer YD (7,20) who describes the custom in detail. People, who learn at night, should sleep before chatzos and get up to learn afterwards.
Sinas Chinam is interpreted by the Yad Yosef on the Ein Yaakov Yoma 9, as futile hatred which cannot be excused and thereby kept bottled up in the heart for example being jealous on someone. It says, don’t keep the hatred bottled up in your heart but admonish your friend. So if you have a good reason to hate someone for doing you something wrong, says the Rashbam to tell him about it which will generate peace.
I think this year Motzei Shabbos over takes Nitel Nacht.
מנהג ישראל תןרה הוא – ר’ת מית-ה, We know from the Chasam Sofer that מנהג in reverse is גהנם and החדש אסור מן התורה בכל מקום ובכל זמן.
We find the same idea by the meraglim, Hashem promises them EY and they look for faults rather than realize that Hashem will not promise to give them something bad.
Currently, we would never get to the Talmud. I would say we should learn the Mishnah, Talmud and the halachas on it as Rav Jonasan Steif ztz’l in his sefer Chadashim Gam Yeshanim teaches us.
AAQ, there is Hungarian saying, you cannot make from a dog bacon. Eisav spoke according to the Beis Halevi with the voice of Yaakov but he could not change his language.
Avira, this is an argument between the RMA an the Taz in YD 334 where the RMA says that one gets put in cherem without regard to the consequences whereas, if I remember correctly, the Taz argues.
I will give my own svoro. The women don’t create a minyan as they are busy with their families. Similarly the rebbe is busy with his flock, the chasidim and does not daven for himself.
The explanation is given that the chasidim are like children who can come to their father, Hashem anytime.
Why don’t they say tachanun?
The Olelos Ephraim from the Kli Yakar Darush 46 says the above to elevate the spiritual, ruchnios or deprecate the physical, gashmius? The argument in Purim is similar whether it is baruch Mordechai or arur haman?
We need unity. The rebbe in chasidus by passing on Torah unites but for others learning Torah unites. The GRA and the Noda Beyehuda had Torah which took the place of the Rebbe. The mashel of the Dubner Maggid indicates this of saying tikun leil shevuos. When the GRA was saying the tikun, the Dubner Maggid was learning. So he was asked, why don’t you say it as the GRA? He explained that if one shows samples, it is only useful when there is merchandise in the storeroom. The GRA has the sechora, the Torah but I have to learn to acquire it first. This koach comes either from learning Torah or a Rebbe who passes on the Torah.
Tzedaka can be use for physical reason and not spiritual. There is the argument between Beis Shamai and Beis Hilel how to light Chanukah candles. The Beis Shamai says to diminish it every day as the parei hachag by reducing the influence of physical, material of Helinistic doctrine and the Beis Hilel says to elevate the spiritual. One will automatically reduce the physical as we cannot have עשה טוב, to do good if we don’t have סור מרע, turn away from bad first.
The Maaneh Simcha, the father of the Rav Shmuel ztz’l, the Matersdorfer Rav, said pshat of a Chanukah light that was placed above 20 amos is pasul indicating that he places learning Torah as valuable only for the next world, no use for this world. Is being told that he will not only be a bor reik, an emptiness lacking water of Torah but ends up a person being full of snakes and scorpions in his behavior.
mentsch1, לא עם הארץ חסיד, am haaretz is used for people who have not learned hence they can not be a chassid, doing more than required, without learning. One will do more when less should be done and vice versa.
ubi, I can explain your pashut pshat as the malach gets its name by the current function it performs.