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From Yabia Omer: “…even the HIDA said that on an esoteric level, Ashkenazim are influenced by Midat Hadin”
Now that’s interesting. Is it quoted in a particular Sefer?
Neville — see HaYom Yom for 19 Av (Chabad.org) for a summary of the 4 types.
cherrybim — Rav Moshe Feinstein, zt”l wore R”T tefillin later in life.
MDG — the size of S”R is an inyan of Kabbala; the small ones (Rash”i and R”T) together add up to 43 (in size) when worn.
I know several people in a few minyanim that wear both Rash”i and R”T together (smaller ones). I know a few people (Chabad Chassidim included) that wear Rash”i and R”T separately. I know a couple of people that wear Shimusha Rabba for Mincha. I wear 3 as well.
Much can be gained by reading the first several pages of the small softcover Siddur “Seder HaYom, Chelkas Yehoshua”
apushatayid: +1
Mayim Yisroel? Mayim HaCompanies? Mayim Akum? Tzarich Iyun.
By folding it and wearing it around the neck, like a scarf?
The color of the dress … iridescent.
147: If on Shabbos, ~50 min.; if on weekday, ~40 min. All the piyutim and additions are after Shachris.
On Shabbos, our minyan starts ~50 minutes, on weekday Yom Tov; ~40 minutes and on regular weekdays ~30 minutes (Nusach Ashkenaz).
“Shir haShirim from a Parchment scroll”. Interesting. I thought I was the only one who did that.
Not so belated — it’s related to next week’s Haftorah (BeShalach).
The inyan of 100 kolos on R.H is directly related to the 100 cries that Sisra’s mother gave at the window when Sisra failed to to come home from battle.
I suspect that she wasn’t mafsik those cries with idle chatter.
We see from the above discussions that all these “Middos” could be used for good if channeled properly and only if the person is the right “vessel”.
Wouldn’t a person be “angry” if Kavod Shamayim was being compromised? For example, if someone was G-d forbid desecrating Kisvei Kodesh?
Wouldn’t a person feel a “Ta’avah” for serving HaShem or for doing Mitzvos?
Even a Talmud Chochom needs some small amount of “Ga’avah” (I’ve seen 1/8 and 1/64 in some sources).
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Mazel Tov ! Mazel Tov !
May you and your Chosson be blessed with Simchas and Brachos and have a home of YUMMIER CUPCAKES ! ! !
All one has to do is open up a Siddur or a Tehillim and pray with real intent to the all-merciful G-d, blessed be his name forever and forever.
No gimmicks, no tricks, no extra fees.
Hatzlacha Rabba.
If the moderator will allow the following address: bookfinder.com has an incredible list of (all) used books and where to find them, but no guarantee about prices, etc…
Alternatively, one might want to contact Feldheim to see if they are scheduled to reprint titles, etc…
From charliehall — “Every day that isn’t Shabat or Yom Kippur”.
Interesting. Charlie, do you hold that it is muttar on Yom Tov to shower?
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Interesting. I guess it can work both ways. Everyone who has met me was surprised to find out that I come from (pure) Sephardi ancestry. The very few times that I went to a Sephardi shul and got an Aliya, the Gabbai would call my name ploni ben ploni and the second Gabbai would even append the name HaAshkenazi!
“I do.” (The Wolf)
And now I pronounce you …
“but ahavas olam couldn’t- its already nightime and you should’ve made the beracha way earlier”
Not necessarily. If someone slept a ‘real’ sleep in the middle of the day, then he has to have in mind that the Bracha Ahavas Olam applies to limud hatorah immediately after Ma’ariv, which he should do immediately after davening.
In order to circumvent the issue, the eitza is to say the final bracha (Ohev Amo Yisrael…) simultaneously with the Chazzan (albeit in an undertone) which protracts the person from answering Amen to his own bracha.
Halacha — Need to eat
Minhag — What to eat
Chumra — Not eating at all
Shtus — Overeating
Some authorities are of the opinion that the students of Rabbi Akiva stopped dying on La”G Ba’Omer and after all the Levayas, Rabbi Akiva was able to “pick himself up” and find 5 new students to teach Torah and from which Torah continued in Israel.
Other authorities state that Rabbi Shimon Bar Yochai revealed the mystical teachings of the Torah to his son and his students/Chevra on La”G Ba’Omer (and some say right immediately before leaving this world) and the mystical teachings represent a higher light of understanding the Torah, therefore one should be joyous at this occasion.
A somewhat less known event is that La”G Ba’Omer happens to also be the Yahrzeit of the Rem”a, great Ashkenazic Posek and author of the Darchei Moshe on the Tur and the Hagahos on The Shulchan Aruch (reflecting Ashkenazic practices) making the S.A. with his additions universally binding on all of Klal Yisrael.
“Every given moment is either Shabbos, after Shabbos, or before Shabbos. When does it stop being after last Shabbos and become before the coming Shabbos?”
Possibly Tuesday night?
As “Patur Aval Assur” pointed out, that is the source and the note to that Mekor appears from the Mahari”v, not the Mahari”l as “Daas Yochid” pointed out. Of course, this applies to Ashkenazim as Sephardim have to wait until Monday morning (LaD/34 Omer) to have haircuts.
It appears that the real reason IMHO to permit haircuts on Friday would be that if a person waited until Sunday morning, he would in effect be “slapping Shabbos in the face”, by trimming for a minor holiday and not trimming for (at the very least Chashivus of) Shabbos.
Also, since the influence of any Yom Tov or Shabbos can be ‘felt’ from the Mincha of the day before (as no Tachanun is said), then in theory, a haircut would be ‘permitted’ on Saturday afternoon, but of course that is a Biblical prohibition to say the least, so the two factors seem to point to the heter of Friday haircuts.
It seems to me (to be yotzei all the Deos, aside from waiting until the 49th day as the Ariza”l points out), that a person could have a haircut at the last possible moment on Sunday late afteroon, since he would not be “slapping Shabbos in the face” by waiting until the day (Lag Baomer) would come to an end and at the same time it would still be halachically Lag Baomer. Best of course to check with your local orthodox Rav.
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Beautiful, beautiful; as posted on one essay yesterday. The joy, the purity, the elegance.
This is what we should be seeing, always. May we ALL be Zoche to Simchas, Brachos, Achdus and Shalom.
Looking forward to tomorrow, R”H Shvat, R”H LaIlanot according to Beit Shammai.
Only thing I can say for certain, is that we are all descendants of Shem, Cham or Yefet.
Thank you Shmelka. At one point, I pondered if Maran Chacham Ovadia Yosef zt”l, may have been a gilgul or a nitzotz of the Bet Yosef/Mechaber himself, seeing that he dedicated his life to promoting the Shitta’s of Rav Yosef Karo.
“…Hacham Ovadia was a gilgul of Reb Hai Gaon.”
Interesting. Do you have a source for that?
From Little Froggie: “It’s been said that the Gedolim … put a cherem on the land … no Jew should ever live there again”
I believe the Tur writes the same after his father the Rosh, himself and other surviving family members left Germany, immediately after the Rindfleish Massacres of 1298 (Remember the Mordechai; Rav Mordechai Ben Hillel, famous Talmudist and Halachist was murdered during these atrocities). It’s not clear how long that Cherem was supposed to last and what geographical areas were included in that Takana.
Rav Shalom Buzaglo, zt”l, 1700-1780; author of Mikdash Melech (on the Zohar); from Morocco.
Rav Shalom Messas, zt”l, 1913-2003; late Chief Rabbi of Yerushalayim.
What happens when you have (men’s) clothing that will attract women’s attention?
Everyone agrees that Tav with a dagesh is pronounced as the letter “T” as in “tea” or “too”.
Many Sefardim really do not distinguish between Tav with a dagesh and Tav without a dagesh. Some simply “stress” or “emphasize” (almost like a double tt) when it comes to Tav with a dagesh.
Theoretically, it would appear then that the original Tav sound (without dagesh) is the “th” as in “think” or “Thursday”, which I believe some Yemenites possess as their tradition.
The other “th” sound as in “this” or “that” would therefore be the Dalet sound without dagesh. That being true, then the last word of Shema (Echad) would sound more like “Echa<th>”, the “th” being elongated a bit.
The Tav (without dagesh) being pronounced as a “s” is indigenous to the many Ashkenazi Yeshivish and Chassidic (or Hassidic) Kehillot. While poskim maintain that everyone has to keep to their traditional pronunciations, it appears to me that “s” sound for Tav (without dagesh) is a violation of linguistic rules since “t” comes from one area of the mouth (D.T.L.N.T.) and “s” from another (Z.S.SH.R.TZ).
Another interesting anomaly which is widespread among all Ashkenazim and the vast majority of Sephardim is the pronunciation of “v” as is in “value” for Vav, when it might have originally sounded like “w” as in water. The theory behind this change is that all Ashkenazim and the original Sephardim were influenced by European dialects, almost eliminating the “w” sound, whereas again in Yemen and isolated areas in Arabia, the “w” sound was maintained. Note that the Arabic language has a “w” sound for its 6th letter.
Sleep? What’s that?
Sam2: You are correct that a siddur has Shem HaShem, but it doesn’t have the Kedusha of a Sefer Torah. Would anyone think of laining/getting aliyahs (with a Bracha) from a printed Chumash (it also has Shem HaShem)?
There is even discussion about our ‘leniency’ of using printed Tanachs, Chumashim, etc… for Kriat HaHaftorah when in fact we should really be using Klafs (like Megilla) [whenever financially feasible].
Sam2: I respectfully disagree about what you wrote above. A siddur is not a Tashmishei Kedusha. It isn’t even a Tashmishei shel Mitzvah. A Tallis is a Tashmishei shel Mitzvah. We make a bracha on Tallis, we don’t make a bracha on a siddur. Tefillin is a Tashmishei shel Kedusha (since it has Shem HaShem written by a Sofer on Klaf with Kedusha, etc…
One can not put Tefillin and Tallis together in the same bag; different levels of Kedusha.
However, theoretically one could put a Tallis and a Shofar and an Etrog and a Siddur in the same bag… (I wouldn’t put a Lulav inside the same bag, but theoretically no problem either.)
Yes, we have enjoyed having the Right Honorable Stephen Harper as our Prime Minister.
Differences in the Nusach of the Ketuba/Kesuba; stems from Machloket Rishonim.
A better question; Are you making the omer counting count? A source for daily growth?
The reason for raising the pinky at Haghbah — It may serve as a tikkun for the *issur* of looking at the pinky of a woman. I believe this is brought down in the Kitzur Shulchan Aruch 152:8 and relevant commentaries.
dells — “Teimani customs … Including their vocabulary.”
Yes, they are. But I think you meant to say pronunciation, instead of vocabulary.
Wolf: Good question. It may be that Yaakov was alive (physically) in Mitzrayim and that’s all well and good, but spiritually, disconnected from his father, which is a type of death.
The Torah of the Avos is the same Torah as today. Part of the answer may lie in the fact that the Avos had a very unique and perceptive ability/intellect (far beyond ours) which could “see” or “experience” different realities.
Let me explain (L’havdil):
We know that ‘white light’ consists of many colors, from red to violet. Those are the colors that we can see. But we all know that there are emissions of light that exist below red (infra-red, etc…) and beyond violet (ultra-violet, etc…) We can’t “see” them, yet, it is all part of the same light.
The Avos had the ability to study ‘beyond’ what our intellect could grasp.
Time, to many scientists appears to be relativistic, meaning the rate at which time flows is different now than in earlier stages of existence.
I like Sam2’s explanation (2nd paragraph). HKB”H can create that which appears to us as being very old, but in reality still exists within the 6000 (or 12 000) year timeframe.
There are rare cases in medicine/biology of humans having accelerated lives, meaning a 20 year old could appear to be in his mid 50’s, etc…
And did we not already read the Haggadah that says Rebbe Elazar Ben Azarya (18 at the time) had a 70 year old beard/face?
The Mekubal Rav Yitzhak D’Min Acco (a student of the Ramba”n), 13th century resolved the time differential and came up with a computation in the billion year magnitude.
popa_bar_abba: While it’s true that we name the eidim involved, I have never seen or heard the words “to the exclusion of …” (or something similar) being stated, which implies that anyone *close* enough to the Chupah (and clearly not related to chosson & kallah) are witnessing the event.
It could be that that “loophole” is used when a Rav is marrying two people who may not be shomer shabbos (the “eidim” are not known to be shomer shabbos, either), particularly in outreach contexts, etc…
Even if the eidim are possul lekedushin, or for that matter le’edus in general (one could surmise ma’ase bekubia could apply), the messader kiddushin & another person (usually the chazzan, etc..) are always witnessing what’s going on, and that’s difficult to undo.
“There is an opinion in the Gemorah that he never existed”
I am aware of that opinion. But it flies in the face of Chazal who say he was in Paroh’s court of 3 advisors.