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Was the hair cut in front of the a’z or was the hair presented after it was cut?
Was this Tales of the Shul, from Rabbi Emanuel Feldman from Atlanta Georgia?
Or is it that it stays intact and doesn’t get destroyed like zevicha and zarika?
Wasn’t this hair brought to the a”z directly? I saw the Taz about kaen penim.
Gaon, in Yorei Deah 139,2 It says that takruvas a”z is not botul. I don’t see this כעין פנים.
Gaon, what does כעין פנים mean?
As I stated before I don’t understand the logic because only a vaday needs bitul but a sofek does not.
DY, Let’s commemorate Moshe Rabbenu today with my new topic.
Thank you Gaon this was very helpful, but according to the Rambam a”z 7:9 a”z asur bemashehu so
how is there bitul?According to the sofek sefako we don’t need bitul but if it is truly takruvas a”z bitul should not help.
Gaon, I don’t get it. Is it takruvas a”z or not? if it is, why is it permitted?
Just to clarify, the choson and challah entered together into the wedding hall on the women’s side.
At my wedding the choson was led my the two fathers and the kallah with the two mothers. The kallah did not go to the men’s side but I went and set together with my kallah on the women’s side.,
The Yabia Omer says that there is a segula against ayin hora, red cabbage which is found in the mishneh in sheviis beginning of the 9th Perek, הפיגם as translated by the Tiferes Yisrael, being a dangerous word in reverse.
Joseph, good point.
A live person giving up a kidney was questioned by Rabbi Ovadyeh Yosef in Yechaveh Daas Chelek 3 Yorei Deah 84 who says that not only you are allowed to, but it is a mitzva to save someone.
The question was asked by the נודע ביהודה מהדורא תנינא יורה דעה סימן רי about learning by doctors on a dead person. He rules that as long the person saved is in front of us, we can save him by removing a body part but not for learning for the future.
Also see the Aruch Hashulchon 75:11 for necessity to turn the whole body for erva.
The light of Moshe Rabbenu might relate to Mordechai who lit up the Jews through whom they accepted the Torah with their full heart. נתמלא הבית כלו אורה like it says היתה אורה ושמחה.
The Noam Elimelech says in Zetil Katan 15 writes that our assignment in this world is to change our nature.
The Aruch Hashulchon above brings the sevoro of the Mordechai in the name of the Ravye. He applies the logic to married women which the Mishneh Berurah argues but for girls they agree.
Check their view where they start with erva finish with hirhur.Gaon, I also went to Yeshivas with great rebbis so I can consider myself a talmid chochom, talmid m’chochom. The isur is not maras ayin but hirhur. True erva is asur until the body is turned away completely and closing the eye or turning the head will not help, but for hirhur since he does not see it, is enough.
Gaon, the reason the girls go with uncovered hair is like the Aruch Hashulchon 75:7 allows a man to daven in front of a married woman with uncovered hair but not anything else because we are used to it, so there is no hirhur. If hair is a true erva, what is the difference?
I am getting upset at you Gaon. Sorry, but you don’t act like a Gaon. You jump to conclusions. This sefer quotes verbatim what the gedolim have said about wigs.
Halevi, you are correct. See the Misneh Berurah 252:48 about starting to mill before shabbos.
Natura hair wigs are worse if they look like uncovered hair which can bring to hirhur. The isur of uncovered hair is not erva but hirur since you can look away or close your eyes by davening, this does not apply to erva, which is any uncovered body part that normally is covered except hair.
About Moshe Rabbenu, see the Tiferes Yisroel at the end of Kidushin telling the story of the painter.
Many are saying to go back to Har Sinai, but we don’t have to go back there as all jewish neshomas were there even those that will be born later. Coming from Hungary, I would like to return to the time of the Chasam Sofer where most of my minhogim originate.
There is an accepted psak to open a refrigerator only when the fan is going.
The Chofetz Chaim has a parable on this. A prince entrusted a man to adorn his crown for coronation with precious stones. The man being busy with another errand delegated the job of getting the jewels to his wife. She thinking, what is the difference no one will know, decided to get fake stones. When the prince wore his crown, they examined his crown and discovered the fake jewelry. He became angry at the man saying, how can you do this to me? He excused himself that his wife did this. The man was held responsible for delegating the task. Says the Chofetz Chaim that when we davin in front of a woman’s uncovered hair, we are adorning Hashem’s crown with fake jewelry.
There is a sefer written on this topic entitled הכתר הכבוד לחי עולמים is it a collection of all sages views written by the talmidim showing their pictures.
The argument about פאה נכרית is in Beer Sheva 19 and the Shiltei Hagiborim above going out to the street.
Hair is not asur because of ervah but hirhur otherwise we could not look away or close eyes by davening. See the argument between the Beer Sheva 17 or 19 and the Shiltei Hagiborim in Shabbos on the mishneh במה אשה יוצא
The above logic that currently women go like that is used by the Aruch Hashulchon 75:7 about davening in front of an uncovered hair but the Mishnah Berurah over there argues on it.
It bases itself that Dinoh got punished because she was a yetzonis as it says כל כבודה בת מלך פנימה the honor of a woman is being inside like the angels told by Avrohom about Sarah Imenu הנה באהל. Times have changed because women had to go to work. As men are used in seeing them outside, they don’t get affected.
מרדכי – Since you can look at Tenach , look at Divrei Hayomim.
רם father of עמינדב who is the father נחשון
A nozir is considered a choteh because he rescricts himself from foods permitted.
DaasYochid, Does my distinction (chiluk) between amira leakum and a shabbos clock make sense?
Also look at the Klei Yokor in Parshas Shemini what he says about the camel.
I don’t see anything wrong. It says we should not say I hate chazir but I would desire it but I am forbidden to eat it. Also, it says that everything asur has something similar that mutor. Look at the Orech Chaim in Parshas Shemini that chazir meaning will return. will become mutor because it resembles Eisov but he will repent.
Yithro came to recognize and realize Hashem on his own. He wanted that Moshe Rabbenu should sacrifice his first son to idol worshippers. How could he agree to this? Rabbi Mazur sees this figuratively that he should not circumcise his son but let him come to the realization and circumcise himself.
The Chidushei Harim has an interesting idea about drinking on Purim. A man collected and set aside a lot of money to do an averoh. He met a very poor family who needed the money. Having mercy on them, he completely forgot why he put aside the money and gave it to them. The heavenly court became very impressed with his deed and decided to grant anything he wished. They became afraid that he will wish something that they are not ready to grant him, the redemption. So, they decreed that his whole life he will have to be drunk to be out of his mind. Purim is a very sacred day where they grant any wish כל הפושט יד נותנים לו whoever stretches up his hand is granted whatever he wants. We can ask for the redemption but it might not be time yet, so the chachomim decreed to be drunk this day.
The Jews renamed the Austrian city named Deutschkreutz to Zelem or Tzelem in English.
The Gemora mentions the incident where Raba shechted Rabbi Zeroh so the Rishonim forbade to get to this level because of its danger but others say that this was not literal but figurative. The word until in drink until he does not distinguish is not inclusive.
ושתי something about the Megillah, it says, להביא את ושתי המלכה, malkoh after Vashti but when she refused to come it says ותמאן המלכה ושתי malkoh is before Vashti explains the Malbim, Ahasverus said without me, you are nothing just Vashti. Vashti said, no I am a descendant of Nebuchadnezar, so I am a queen on my own and therefore she did not want to come besides the tail she grew.