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RG, I don’t think he has to repeat the mitzva because according to the Beis Hilel you can say it being in any positiin which inckudes lying down.
R’ Tarfon was a great anav who admitted himself he did wrong see Brochos Mishna (1,3) not like you. As mentioned before once the Shulchan Aruch was accepted by a majority we are bound to abide by it. The sefardim say לכו אל יוסף כל אשר יאמר לך תעשו and the ashkanezim say ובני ישראל יוצאים ביד רמה.
Look at the Rabbenu Yonah on Brochos whether on who follows R’ Gamliel by Krias Shma, a small sukkah whether he is yotzei. Can the chazal take away a biblical mitzva? The Mishneh Lamelech (Rambam Hilchas Trumas 7:1) questions if a kohen is impure with a tuma derabonon and eats Truma is he chayev misoh?
We find if the majority of people follow a certain behavior it becomes an obligation. Women listening to shofar and davening maariv etc, but for individual chumras it does not apply. Even the chidren don’t need to follow the father’s chumras. פיק חזו מה עמא דבר
RG. glat kosher has been accepted by the ashkanezim also so it is not a chunra any more as wearing a yarmulka.
RG, according to you following the Beis Shamai is not wrong because there is a view like you.
איזהו עשיר השמח בחלקו is more prevalent by them.
RG, I did not tell you that you should do it. You said you will not eat by someone who does not follow you, then I said to you, go to a sefardi and even according to the RMA there are who to rely on and Daas Yochid said you can eat by them.
The Otzar Yisroel Encyclopedia explains that each one individually called Tefilla and together they are called Tefilin. It comes from the word פלא which has many meanings, speech, separation, prayer and hidden. Speech as mentioned above, remembering Yetzias Mitzraim. Prayer, used for praying, tying us to Hashem. Separation, it separates us from the goyim, recognizing that the name of Hashem is on us, and hidden, maybe, the parshiyus are hidden.
Maybe, Tatofos refers to Rosh because it has multiple batim. As explained by the Meiri the head has four senses, having four batim to subjugate our senses whereas the hand has only one.
I think the difference is the cause and effect. For the litvish, cause is Torah and effect is Avodah, i.e. Torah brings to Avodah, whereas for the Chasidim is the reverse, cause is Avodah and effect is Torah, we daven to understand Torah . It says עת לעשות לה’ הפרו תורתך, they differ how to interpret this pasuk. The litvishe say that we must accomodate and show leniency when people disrupt the Torah whereas the Chasidim see the reverse הפרו תורתך עת לעשות לה. When people want to disrupt the Torah, we must be steadfast and not budge an inch strengthening customs and beliefs for the sake of Hashem Yisborach.
DY, What do you think of putting room temperature food on a cool hot plate which later be turned on with a shabbos clock and will reach yad soledes bo?
I jusr wanted to validate my view. We see that what RG is saying iis not correct as you can eat by someone not following your chumras. About eating hot, we want to show that we don’t follow the keroim about cooking on shabbos which was started erev shabbos.
DYת Thank you for standing up for me. If I am machmir and the person I am invited to as a guest is not, can I eat there? If someone is mekabel shabbos early, can he tell someone who has not, to do something for him?
To understand the above Mechaber see the Sefer Minchas Kohen Shaar Sheni, Perek Shlishi.
Discuss this:
שולחן ערוך אורח חיים הלכות שבת סימן שיח סעיף טז
מג) מותר ליתן (ק) אינפאנדה (קא) כנגד האש מ <כ> מד) במקום שהיד סולדת (קב) <כא> ואף על פי שהשומן שבה שנקרש כג’] חוזר ונימוח. הגה: (קג) מא וכ”ש קדירה שיש מה) בה רוטב שנקרש, שכשהשומן נימוח כד’] אינו בעין, (קד) דשרי. (רבי ירוחם ח”ג) (קה) מב [לט] מו) כה’] ויש מחמירין (ר”ן פרק ב”ט). ונהגו (קו) להחמיר, מיהו (קז) במקום צורך מז) יש לסמוך אסברא ראשונה.RG, כל הפוסל במומו פוסל Are you taking about yourself?
RG, go to a sefardi you won’t any have problem, SA O’CH 318:16 melting congealed liquid foods.
The food which is fully cooked, when taken of the refrigirator, should be left outside to warm up a little.
If you put the food on when the hot plate is cold on shabbos and you set your shabbos clock to turn it on after you put it on, it does not matter that it becomes yad soledes bo. Since the way you put the food on will not become yad soledes, I think it should be ok.
When it comes to publishing mistakes we find:
תפארת ישראל כללי שמחות
ומ”מ מותר האבל אחר ז’ לברך ברכת אירוסין ונשואין תחת החופה שבבית הכנסת, עכ”ל רמ”א. הנה מדכפל רמ”א ושילש בלשונו חופה שעושין בבית הכנסת על זה סמכו החדשים, אשר עליהן אנו בושין, אשר כל מגמתם לדמות אותנו למי שלא נוכל להדמות, ואמרו דש”מ דכך יפה לנו לעשות החופה בביה”כ. אמנם מלבד שיש איסור בדבר זה מכמה טעמים, שלא נאריך בהן כאן, הנה תלו א”ע בקורי עכביש, דכל מה שנזכר בדברי רמ”א כאן בית הכנסת, במקור מקומו טהור ליתא, לא בהג”ה מיי’ שהביאה רב”י, דשם נזכר בבית הנשואין וכ”כ בד”מ כתוב בפירוש ברחוב העיר. ונראה שטעות המדפיס הוא דהרי מימינו לא ראינו ולא שמענו נוהגין כן לעשות החופה תוך בית הכנסת, אלא שבשניהן היה כתוב בב”ה, ור”ל ר”ת בבית הנשואין, או בחצר בית הכנסת, שהוא רחוב העיר, וטעה המדפיס שברצותו מרחיב ברצותו מקצר, וכתב בבית הכנסת. ונכרין דברי אמת].Look at the Chavas Yair 126 from the Shlah Hakodash that the children don’t have to follow the chumros of the fathers.
RG, מנהג עוקר הלכה for the person keeping the minhag, as it is paskened that ספק ברכות להקל does not apply e.g. putting tefilin on chal hamoad.
RG, My father had a saying, every house has their own minhag. Respect all minhogim whether they follow yours or not, or יצא שכרו בהפסדו. This is the difference between halacha and minhag. מנהג ישראל תורה for those who follow the minhag and for others to respect them. The Chasam Sofer said minhag has the letters gehinam. Now I understand its ,meaning. People can end up in the gehinam when they look down on others minhogim.
Health. maybe thw abandening the Iran deal that they abided by will put us into war.
There happens to be a question about fasting on their own. See SA O’CH 571:1-2 is he sinning or becomes holy. People learning should not weaken themselves. When someone fasts a taanis chalom on shabbos, even though it is beneficial for him, he has to fast another fast.
תלמוד בבלי מסכת נדרים דף י עמוד א
וכפר עליו מאשר חטא על הנפש. אמר אביי: שמעון הצדיק ורבי שמעון ור’ אלעזר הקפר, כולן שיטה אחת הן דנזיר חוטא הוי. שמעון הצדיק ורבי שמעון – הא דאמרן; ורבי אלעזר הקפר ברבי – דתניא, ר’ אלעזר הקפר ברבי אומר: וכפר עליו מאשר חטא על הנפש – וכי באיזו נפש חטא זה? אלא שציער עצמו מן היין, והלא דברים ק”ו: ומה זה שלא ציער עצמו אלא מן היין נקרא חוטא, המצער עצמו מכל דבר על אחת כמה וכמה! מכאן, כל היושב בתענית נקרא חוטא. והדין
קרא בנזיר טמא כתיב! משום דשנה בחטא הוא.It matters why he is a nazir as Shimon Hatzadik pointed out.
דהיינו להניח מן ההחיתרים עצמם can mean not to give up completely. You made up your mind already as usual and cannot be convinced otherwise. It will do you some good by reading The little I know’s full post and be respectful to others.
The Chidah says that at the last day Pesach everyone eats gebroks to show that the refraining from it the whole Pesach is only a chumra and not an issur emphasizing that a person is not in anyway better by following it and to unify everyone with one deed.
קדוש עתמך במותר לך does not mean to give something up all together but do it with a measure.
The little I know, I applaud you for articulating so clearly my point.
Look at the Ramban Vayikro (19:2) don’t be נבל ברשות התורה emphasizing avoiding extrremes as I mentioned.
It says בכל דרכך דעהו know Him through all your ways. See SA O’CH 231. Do things לשם שמים but don’t refrain from doing it.
RG, as I mentioned before, the tzelem has only extremes, but the magen david has only middle poihts. We don’t believe in cellibacy and do things with a measure.
RG, there is no help for you. It means don’t be a glutten like a dog. The nazir is a sinner because he refrains from things that are mutar. For everything assur we find something that tastes like it and being mutar. Hashem creating the world to share everything with us עולם חסד יבנה as the midrash on tehilim explains. As in everything the middle way is the best. Chanoch was taken away because he wanted to be a hermit and he behaved like a malach. There is no place for malachim in this world.
RG, If I remember that gemora correctly, they only wanted to eliminate the yetzer hora for a’z.
RG, did you read carefully what I wrote? I anticipated all your questions.
Be careful with all the chumros not be like a dog who wants to make everything tref in order thar it should get more. The Neviim needed proof from the Torah to establish anything new. The Torah gives us guidelines for chumras:
1. The Chachomin according to the Rambam are ovar on Baal Tosif if they say fowl is assur biblically to eat with milk,
2. If you add to it, you show the Torah is incomplete and thereby you can also take away from it
3. וחי בהם, ולא שימות בהם
4. לא ניתן תורה למלאכי השרת
5. תפסת מרובה לא תפסתIf there is no yetzer hora, then all the mitzvos, as we know them, will disappear since there will not be any outside resistance and no yetzer tov and everything will be done because we will recognize that they will be the right things to do. This world will turn into olam habo as Adam before his sin. All other answers are related to the yetzer hora.
Everyone agrees that Shavuos needs lochem. The shtei halechem was chametz because if not for the yetzer hora, the Torah would have never been given to us but to the malochim. Alao, we can allow because of the Torah some more indulgence as we have a band aid that keeps us protected.
The Magen Avraham says that you can boycott fish on shabbos to bring down the price. Also, if he does nor like it, it is not oneg shabbos for him.
The Rabbeinu Bachaye in Parshes Ki Siso explains why c’v a plague comes when the Jews are counted directlly. Together we are all tzadikim. If we count them, we separate the bad from the good.
Avi K, I heard it says, מנגד תראה את הארץ, ושמה לא תבא if you are against seeing the land, you will not get there.
The chalacha SA YD 89,2 does not say an hour between milk (not hard cheese) and meat.