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When we call ourselves Hashem by one attribute we are diminishing another attribute.
The way Hashem is written is midas harachamim and read as midas hadin. Midas harachamim emanates from midas hadin as the world was originally created with midas hadin by realizing that Hashem is Master of the whole world and He is the only One who can have mercy on us then we can ask to have mercy on us. If we start with midas harachamim then we might think we can do anything as a father will forgive us. Therefore the two are combined into one. This is reflected in Amen having the gematria, 91 which is the combination of the two. The word sukkah also reflects this as the midas harachamim in the middle (26) breaks up the midas hadin around it (65) and it is hidden in the midas hadin.
The gemora in Megila says that they reversed it to Yanai Hamelech as אלקים ברא באשית not so say that somehow bereishis created. The Baal Akedah asks, so why does not say so? He answers that Hashem’s existence was not known. We come to realize from bereishis, the Torah, the Jews passing it on to each other and boro, through His creations, the existence of Elokim.
Hashem can mean His Reputation from which we know Him.
It says that one who pronounces Hashem as written has no part in the next world.
זה שמי לעולם זה זכרי לדור ודדור – לא שאני כותב אני קורא This pasuk tells us that Hashem is written differently than read. The holy Zohar says that Hashem’s name is divided into two parts י-ה adds up to 15 and ו-ה adds up to 11. When we take שמי adding up to 350 plus 15 is 365 לא תעשה, negative mitzvos and זכרי adding up to 247 plus 11 is 248 עשה, positive mitzvos together 613 mitzvos. This is reflected in the binging of tzitzis adding up to Hashem Echad, 7 plus 8 = 15 plus 11 = 26 plus 13 gematria Hashem Echad, Hashem (is) One.
As you know one I don’t see a problem because when you speak to the aveilim you find out but when you don’t know either of them is awkward. I had a recent situation where I knew the niftar but not the aveilim.
I don’t understand you, we must tie the maasei of the animal to the individual with the his maasei being performed.
By saying it one time, one shows the chashivus of teshuva in one’s eyes and chishuv laasos mitzva keilu osa.
I wanted to prove that akimas sefosayim haveh maaseh so maybe an outside source from a machine is the same.
The Rabbenu Bachya explains that if we take the first letters of the shevatim excluding Levi, using Yosef, multiplying it by a thousand, e.g. Reuven 200, 200,000 and Shimon 300, 300,000 and so
on, accumulating it, will add up to 597,000 which is 3,000 less than 600,000 that were killed by the Eigel.It says twice echta veashuv for one time it is ok to say to be mekaim the mitzva of teshuva but why twice?
מחמר אחר בהמתו, having his animal carry through his voice is assur on Shabbos.
Milhouse, well stated. See the RMA O’CH 276,2 bringing the view of the Baal Haitur about amira leakim.
Should be above אל הר סיני rather than להר.
When Moshe Raabbenu tells Hashem לא יוכל העם לעלות להר what did he mean they may not or cannot?
Maybe, Reb Moshe ztz’l explains that when Moshe Rabbenu said לא יוכל עוד לצאת ולבא that once Hashem commands something, he cannot disobey, his body does not allow him to violate His words. Similarly here Moshe Rabbenu believed that once Hashem commanded not to do, it should be that they cannot climb mountain. The snake put Chava’s emunah into question by saying, you will not die.Yserbius123, I applaud you. It could not have been expressed better.
My CPAP machine for sleep apnea when I put it on and start breathing into it turns on the machine but sometimes it does not go on right away so it is not a pesik reishe. Does Siri when talking to it turn itself on?
Only a shevus deshvus (double derabonon) bemakom mitzva is mutar.
I noticed it and gave them $1.04 + .33 (for processing) = 1.37 per week.
Even if it is a d’rabanan it can lead to a d’oraisa, so daven at home or go to a shul in your close neighborhood.
They say that there is no page 1 in the gemora to learn a lesson to review our learning as we never really began to learn in the first place. The four wide lines in the gemora teaches how everyone heard the Torah learning four times.
The Sages taught the baraisa: What was the order of teaching the Oral Law? Moshe Rabbenu learned directly from the mouth of the Hashem. Aaron entered and sat before him, and Moshe Rabbenu taught him his lesson as he had learned it from G-d. Aaron moved aside and sat to the left of Moshe Rabbenu. Aaron’s sons entered, and Moshe Rabbenu taught them their lesson while Aaron listened. Aaron’s sons moved aside; Elazar sat to the right of Moshe Rabbenu and Itamar sat to the left of Aaron… The elders entered and Moshe Rabbenu taught them their lesson. The elders moved aside, and the entire nation entered and Moshe Rabbenu taught them their lesson. Therefore, Aaron had heard the lesson four times, his sons heard it three times, the elders heard it twice, and the entire nation heard it once.
Moshe Rabbenu then departed to his tent, and Aaron taught the others his lesson as he had learned it from Moshe Rabbenu. Aaron then departed and his sons taught the others their lesson. His sons then departed and the elders taught the rest of the people their lesson. Hence everyone, Aaron, his sons, the elders and all the people, heard the lesson taught by G-d four times.We stop the one who wants to kill and as a last resort הבא להרגך השכם להרגו, kill them before killing you.
If no assault weapons exist, it should not lead to it otherwise one can protect oneself.The Chasam Sofer combines her two pesakim of making the bracha first and lighting late on Yom Tov to explain the Mishna in Shabbos 24 of not burning kodshim on Yom Tov.
על חרבך תחיה living by the sword was given to Eisov but for us is הקל קול יעקב, we are required to daven that no one should get hurt.
The second amendment is being misinterpreted. When there was a western culture through each person protecting themselves, they required a militia but now the police are required to protect us. If they don’t do it, there is something wrong with them and they must be retrained how to behave in case of an active shooter who violates the laws.
Look at the Magen Avraham 263,5 about Yom Tov making the bracha first when candle lighting as advocated by the Aishes Sema, the Drishe’s mother. The Magen Avraham had some foresight in the behavior of women. See Baer Hetev s’k 10.
My mother a’h did by Yom Tov like Shabbos making the bracha after lighting only that she did not cover
her face.We use the chapters as a reference but don’t sanctify it. The Alshich Hakadash says on the pasuk כי ראתה גוים באו מקדשה the last letters make up Hashem י-ה-ו-ה but the goyim separate it. Look where they placed the first chapter?
The Chayah Adam in Kelal 5 says that Hashem’s name can be uttered provided it makes sense for praising Him even a half a pasuk.
There is a hidden Midrash about David Hamelech involving a shifcha described in the Sefer Hatodaah.
The Chasam Sofer implies in the words אל תגשו אל האשה, don’t rely on the zechusim of the women but create your own.
What Sefer?
I take on the aveira of learning before Shavuos. One has to know the halochos of Shavuos and zerizim makdimim lemitzva. As learning is a mitzva all the time, zerizim is beshaas chiyuv and it applies.
The question is the old chakira whether rov is a berer by eliminating the safek or rov is a safek which the Torah is matir over here.
It shows the preparation, by recognizing the importance of learning, through sleeping before on shabbos afternoon rather than Shavuos afternoon. The Haflaah explains that by Korach we find that Moshe Rabbenu said to them, בקר ויודע ה’ את אשר לו, Hashem will inform the one He chooses in the morning, emphasizing the morning. The same as you cannot change day to night, this, my will, you also cannot change. So he asks, when did they want to change day to night? He answers by Kabolas Hatorah. The Jews held that before Kabolas Hatorah they were considered as bnei Noach whose day starts at sunrise but Hashem waited for them as Jews, indicating that the day started for them at alos hashachar. So, when it was day they slept considering it as night.
As mentioned in another topic, this day is called יום המוחס the day we became the chosen nation. The day before, we, all of us in unity, were willing to accept the Torah saying Naaseh Venishma.
The Ben Ish Chai interprets this as a talmid chacham yisrael rules over a kohen am haaretz. The time the Jews preceded naaseh to nishma every Jew was given two crowns. The Ksav Sofer asks why is it emphasizing the precession rather than the saying? He explains that if they would have said nishma venaaseh, they would have not deserved ‘two’ crowns as maybe nishma means to hear which is included in doing as you cannot do something without hearing it first. Now, that naaseh came before nishma, it cannot mean hear as you cannot hear after doing, so it must mean to understand and therefore they deserved two crowns, one for naaseh and another one for nishma. So the precession caused the receiving of the two crowns.The Shabbos before Shavuos is called Shabbos Derech Eretz as derech eretz kodmo laTorah.
If the Torah is matir a safek doesn’t that eliminate the safek making it not a mamzer until we know for sure it is?
The Torah provides a means to support the homeless by selling oneself into slavery. Also the father can sell his daughter to get married and be supported.
The Kitzur Shulchan says to say Hashem and not Adoshem which has no meaning. When we referred to Hashem in Hungary, we said Hashem Yisborach as indicated in the Sefer Hachasidim based on the pasuk זכר צדיק לברכה. The Rosh for this reason instituted to say, ברוך הוא וברוך שמו.
I don’t know that He has 72 names but a name with 72 letters. Also a gematria of 72 by writing as
יוד -הי -ויו – הי.The gemora says that we cannot call Him anything by ourselves as we might be diminishing in His greatness by emphasizing this and not something else. We say on Yamim Naraim לנורא תהלות where they explain, the One we are afraid to praise. We say מלך מהלל בתשבחות, He is praised through His praise by being careful how we praise Him.