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For a discussion of tefila to malochim like midas horachamim and its adjustments see Encyclopedia Otzar Yisroel under malochim.
Milhouse, what does it hurt to daven to Hashem rather than directly to malochim that could hurt. He could be ovar on שם אלהים אחרים לא ישמע על פיך See the Minchas Elozor not to say the names of the malochim by shofar aloud, where some is incorrect. See Korban Nesanel at the end of the first perek in Tractate Rash Hashana about the stanza midas horachamim. Could you give me the source that their opinion is rejected.
The Beth Hilel says that divorce is permitted even if she burns his food.
They say if someone is so petty that he wants to divorce for that, then it is better to divorce because there is no future for this marriage.Avi K, Hashem wants to merciful but also just. Yaakov Avinu asked the sar of Aisov to accept the Brochas of Yitzchok Avinu. We need that the malochim should not be מקטרג, accusatory and allow Midas Horachmim to rule.
Why does not the ten days of repentance come before Rash Hashanah?
We can’t repent before we accept that we are responsible to someone. By saying Hamelech Hakadash we are proclaiming that we are making Hashem King on us. Being His servant gives us an aura of hapiness that He desires our service and He does not set us aside, but it also brings on us a sense pf responsibility. We have to atone for our lack of service that a King like Hashem deserves and repent for our bad deeds.Milhouse, in all cases we should pray to Hashem to command the malochim or midas horachamim to intercede in our behalf.
Takes2, yes, if he mechallel shabbos lehachis where his wine would be yayin nesech and is mumor lechol hatorah kulah, but not letaiovan when he is a tinuk shenishbo.
The Mahrik says that if there is an explanation, bechukasehem does not apply, since we are not following them blindly. So if there is an explanation a’z does not apply, as anyway, I said that the red band is a symbolism.
Anyway, in the ten days, Hashem is close to us and we don’t need the malochim to intercede for us. The Rosenfeld slichos that I say for Austria Hungary does not have the pizman malachei rachamim.
The difference is speaking on a specific group or individual instead of speaking in general, but as long as they are pen-names used, the individuals are not known.
I explained why they put a red band on a baby. We make a proclamation through symbolism that we recognize that we are sinners (a sin is reflected in red), so the child should not be punished because of us.
Something related to above is in SA YD 334, an argument between the Rema and the TAZ, if we worry about the cinsequences when we put someone in cherem.
It is a chilul Hashem. If you know who it is, admonish him first privately. If this does not work, follow the Rambam Hilchas Deas 6:8 for heavenly things.
The Rambam Hilchas Deas 6:8 says אבל בדברי שמים אם לא חזר בו בסתר but when it comes to heavenly matters, if he does not repent when admonished privately, מכלימין אותו ברבים we embarass him in public ומפרסמין חטאו and we publicize his sin ומחרפין אותו בפניו and we humiliate him personally ומבזין ומקללין אותו we ashame and curse him עד שיחזור למוטב until he turns to the good, the way all the prophets did. This does not apply to sins between fellow Jews.
The more we see our lowliness the more we see Hashem’a greatness.
The doctors say that looking in the sun causes cataracts. It says in the Midrash עיניו למטה ולבו למעלה keeping your eyes low, seeing oneself low and aspiring to high at least by davenen as in SA O”CH 98:1. Seeing ones lowliness and Hashem’s greatness.
There is a difference of opinion among the Ashkenezim when to say the Yom on Shabbos. The Chasam Sofer’s siddur has it after shacharis, whereas the Otzar Hatfilos has it before Anim Zemiros and the Artscroll has it after it.
Look at the Tshuva Meahava 13 who questions, why do we follow Chana rather than Eli? If that was the right way, why would Eli thing that she was drunk? He answers that we don’t follow her completely either. You suppose to hear yourself but others should not hear you when davening, not just moving your mouth.
How many Breslaver Chasidim or Lebavitcher Chasidim do you need to change a light bulb?
You cannot replace it, the first one burned better than any other.
Milhouse, Ich gleich גלייך fish is what I say, I don’t know what you are saying.
In English we say, I like fish rather than I love fish.
The above explanation is as it says in Pirkei Avos 5 אהבה שתלוי’ בדבר that the love that is dependent on something only lasts as long that something is provided.
ubiquitin, maybe there is a difference between the two expressions of love. By Yitzchok the love was for the duration as Aisov provided for him, but Rivka’s love was constant.
ויאהב יצחק את עשו כי ציד בפיו ורבקה אהבת את יעקב the Meforshim explain that this was the difference between Yitzchok and Rivka. Yitzcok loved Aisov because he hunted for his mouth, realing loving himself, but Rivka loved Yaakov without self interest.
The Shevat Sofer explains that you need disagreement to come to the true avodas Hashem. By her being knegdo she becomes an ezer avoiding tunnel vision through being able to see the other side of an argument.
Haimy, I explained the word nisuyin meaning elevation such that each partner should put the other on a pedestal.
Joseph, being so loyal to Trump, devoid of morality, does not reflect any good on you.
The importance is how they respected each other,
שומע כעונה does not mean he is speaking on his own because when it comes to the megilla he is missing the sefer and kal rom, but it means he is speaking the others speech like שכינה מדברת מתןך גרונו the readers speech becomes your speech (es shtelt zich tzu) as the reader has a sefer and kol rom so does the listener.
A goyish baby can be converted but he can refuse and regret the conversion when he becomes bar mitzva except if he practices yiddishkeit. If he refuses, the conversion is botel retroactively but I have never heard that the milah gets invalidated on a jewish baby.
Hashem created this world not for his benefit, but for ours. He shares his wealth with all of us wanting that we should do the same. Hilel says אם אין אני לי מי לי if I am not for myself who is כשאני לעצמי מה אני but if I am only for mysellf what am I. The purpose of a man is to work on himself and then on others. If he doesn’t follow this, it would be better if he would never be born because he doesn’t follow the purpose of creation. His existence does not necessarily satisfy the the purpose of creation. The women were created to be a partner to the men satisfying their purpose by their existence. The brocho of the women is not appropriate for the men. The women’s main purpose is to build a family.
מושך בערלתו he is physically undoing the mitzva, whereas not being happy might not be nice, but he does not physically undo the mitzva.
To lose a mitzva when you regret it afterwards is if the mitzva is the maasei hamitzva but if the result or tachlis is the mitzva then you still have the mitzva afterwards regardless if you regret it or not.
You only need a gun if the assailant has a gun which easily accessable because of lack of gun control.
The Chasam Sofer did not say Shalom Aleichem friday night. He would extend the time of saying slichos in order not to say machnisei rachamim.
This was based on a Mahral in order not to give the impression we are davening to malochim. Malachei rachamim should be said to Hashem that He should command his malochim.AAS, Without the internet how would you have made your post? Everything has good and bad.
The brocho שעשני כרצונו Hashem created me according to His will tells us that women fulfill the will of Hashem by their existence.
According to the Kol Bo women are exempt from time dependent mitzvos because of their family obligations.
Rav Ovadyah Yosef in his Yechaveh Daas Chelek 4:1 says that wearing yarmulka is a midas chasidus according the Beis Yosef, still people should cover their head in order that it should indicate who is a religious orthodox Torah observing Jew.
The מלא הרועים on סוגיות מצות צריכות כוונה ס’ק ט says that a mitzva like milah where the result is the mitzva kavonoh does not matter. That is why by tzadakah kavonoh does not matter and he can give it in order that his son should live long, as long as the mitzva is done properly by a Jew.
By Kapores, there is no reason to have the had of fowl dangling downward.
It does not have to be true to the replier but they are saying that the blessing is true to the blesser.
The Torah starts with a beis. Some say in the Midrash to recognize there are two worlds. For this reason we say lechaim in plural. Maybe this minhag came about צדיקים אפילו במתתן קרואים חיים the pious even when they are dead are still alive, so seeing them in their grave keeps them alive.
Avi K, see SA O’CH 581:4 RMA in the name of the Mahril and MB 27.
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