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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.
Menachem, according to you there is no problem as a safek is allowed to marry a safek.
The Torah specially is matir a safek as mentioned maybe because if like you, who may join the kehal Hashem?
Rashi in Mispatim explains on לא אנה לידו, was not done intentionally. Two individuals where one kills intentionally and the other by accident are invited by Hashem to a motel. The one who kills intentionally sleeps below in a bunkbed and the other above. The one sleeping above falls on the one below with witnesses present and killing him. Now the one who killed intentionally is dead and the other one ends up in arei miklat.
Goodwin’s Law makes sense. When we hate someone, we will compare them to the worst even though it might not apply.
The problem is that this Texas shooter did not have any prior violations. Assault weapons should not be allowed.
They have a heter and not that they get a heter based on דרכיה דרכי נועם, the Torah’s way is pleasant and does not force something on the person that is against their health or they don’t like but rather we find an alternative.
Maybe they are against religious Jews who don’t believe in having guns. Eisov was the hunter as it says על חרבך תחיה, his support came through the sword. הקל קול יעקב והידים ידי עשו where Yaakov’s job is to use his voice to daven and not guns.
The Ben Ish Chai says to say Shabbat Shalom as Shabbos sudah unites and makes peace between the body and soul. The guf wants one thing and the neshama another but eating on Shabbos is good for the guf and the neshama.
What about דיני דמלכותא דיני and a Chilul Hashem?
To have two breads we can have chicken soup after dairy and fish rather than meat itself. I have not found the halacha that only meat is a sudah. The RMA would not say to eat two breads but we must have meat in a sudah.
The RMA O’CH 494,3 says to remember the Shtei Halechem by having two breads, one for dairy and another for meat.
My Hebrew name above has the same gematria as my family name – אליעזר צבי = 420 as קערן = 420.
I have two names, so say multiple pesukim. My name is Eliezer Tzvi so say first אלה ברכב and then צר ומצוק.
Rebbe Yehuda Hachasid forbids marrying someone with the same name as the mother in law, but they say that if one is called by both names then it is ok.
ממזר ודאי אמר רחמנא ולא ספק ממזר, see the Shev Shematesa 1 for a detail discussion.
כל הפוסל במומו פוסל the one who faults, faults with their own fault.
According to you who can join the kehal Hashem?
The best is a chassidishe litvak which adds some lebedigkeit into them.
People get what they deserve.
People are not allowed to destroy the ozone layer that Hashem created to protect us,
AAQ, FYI, the above Midrash about creating worlds and destroying them is in Koheles (3,11) on the pasuk את הכל עשה יפה בעתו, everything Hashem made is as needed for its time.
Hashem on purpose put the sun in the center in order to eliminate our gaiva but the world was created for the Bnei Yisrael as Bereishis indicates בשביל ישראל שנקרא ראשית and בשביל התורה שנקרא ראשית.
I read a book Dr. Heidegger’s Experiment by Nathaniel Hathorne where the elderly drink the Fountain of Youth. They become young and relive their life being as bad as before. So the question is, would a person live his life differently if one could relive it?
Should be above ישקני, kiss me with the kiss of his mouth, Hashem should kiss us through the kiss of his, the Torah being uttered by the mouth.
Maybe according to the holy Berditchever ztz’l who said that we can accomplish the same results with simcha as with sadness. When we are happy with a mitzva, we make above, Hashem happy which allows us to ask anything we require.
The gemora in Bava Metzia in Perek Hazahav describes the power of Tachnun where Rebbi Eilezer was the brother in law of Rabon Gamliel. The wife of Rebbi Eliezer did not allow him to fall on his face in order not to hurt her brother. One day she miscalculated and she told him get up you just killed my brother. Be careful if you have taanus against someone, one did something bad to you, not to hurt them through tachnun.
By learning and being close to the Torah, lishmo, we also get close to Hashem by showing appreciation to His Torah ישקיהו מנשיקות פיהו.
I am not a litvak but why do chasiddim find excuses not say like in hod or a rebbes yahr zeit?