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n0messorah, can you explain as I don’t know what you are talking about?
The above should be אלהים אחרים as it refers to an a’z.
The Baal Akedah with his eloquence says on לא יהי’ לך אלקים אחרים not to worship money and ch’v put Hashem aside.
I want to see Gedolei Haroah, which we are lacking, come out and not quetching on a few pages as pointed out by Rav Shimon Fuerst available at hebrewbooks dot org entitled תנו כבוד לתורה. Look at the hakdama of the ספר מנחת חן חלק ב, from Rav Noach Eisick Oelbaum Shlita, who I learned together with at Yeshiva Chasan Sofer, where he complains about this. When learning a gemora, learn the poskim and halochos on it right away and learn a mesachta from beginning to end as we did in Wiener, Mesifta Nachlas Yaakov in Williamsburg. I once had to know in camp 10 blatt with the lashon by heart together with the shakla vetarye, the give and take.
No contradiction of the Rambam. הבטלה מביא לידי שמום, idleness brings to aveiros. When they did not work in shemita and yovel, time must be spent in learning as the leviim did.
The cat mashel, attributed to the Rambam, comes to mind where a minister teaches a cat of how to eat with a knife and fork. Another minister hides a mouse in his pocket. At the test, he releases the mouse and the cat forget all its teachings and runs after the mouse. When people have an opportunity to riot, they forget all their civility as it was done by the blackout looting.
When I vote in person, my signature is being compared so is it done for mail in voting.
The messenger should not be ridiculed and killed. I just quoted it and gave the place of discussion. I personally believe that before anyone is accepted in Kollel should be tested to evaluate his potential.
It should be in the positive. What did he know, when did he say it and when did he know it? A negative cannot be proven.
Rashi explains in Beah that to be matir we need a basis, a kabola from our rebbies, whereas to asser anyone can.
They were afraid that it can be misused. The pros and cons must be weighed.
The Rambam in Hilchas Talmud Torah says that the support he lives on is theft and he is ashaming the Torah.
See Yabia Omer YD (7,17) discussing the Rambam and Tashbatz about sitting and learning. Maybe it means if one has to work but if one receives parnasa otherwise and the wife is maskim, he is exempt because she is machel.
Should be above, where a king and at the end should be, take it away from me.
They say that there are no pockets in the tachrichim. You can’t take it with you. There is a story where are a king asked his minister what is your wealth, what do you own? The minister specified a very small amount. The king got upsets saying, the house and field you own are worth more than that. Therefore, I am taking everything away from you. The minister answered my master the king, that is what I meant. I admitted to what I gave to tzadaka which you cannot take away from me. The rest does not really belong to me as with one edict you can take away from me.
It is important psychologically to release the bottled up feelings when someone is lost which nichum aveilim accomplishes by recognizing that they are not alone and the others care for them. This brings to achdus as well as a simcha.
The committee hearings gives the impression that Trump was fiddling as Rome was burning the way Nero did.
CS, I don’t agree as when a Supreme Court Justice is assassinated we can replace him by another one but it is very hard to replace our democracy.
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.