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Was Iyov Jewish? Sure, he suffered tremendously at the beginning, but look at the conclusion of the Sefer.
Because when you make a Mi Sheberach for the girl and call her Torah bas … and at the same time say …Legedelah LeBaal Torah… in front of a Torah scroll no less, it would look odd and contradictory and appear that the father and the Torah scroll are somewhat related ?!?
Torah613Torah — Most people differentiate the above, but I think it may be time to integrate over eternity.
Paradox: 1/3 = 0.3333333333….
0.3333333333…. x 3 = 0.9999999999….
yet 1/3 x 3 = 1
Moshe Rabbenu (a”h) was Sephardi. Remember, he was born in Mitzraim. If he was born in Eastern Europe and thrown into the Donau (Danube River), then he would have been called Moishe Rabinovitch.
WolfishMusings — “My tefillin are square.”
Very good. My tefillin are cubic. Makes me stand out.
talmud — “is it true that they found very old pairs of round tefilin?” Yes, I also saw that, but they were really cylindrical.
The matza is close to circle shaped. But the Kiddush Becher is technically an octagonal prism, over a cylindrical base.
The Beitza is approximately ellipsoidal.
How about adding the infinity sign at the top and bottom of the integral. After all, Torah is infinite and if you want a proof, I will be happy to provide one.
WIY — “(Its too plain eating it alone)”
You can eat it with a friend, spouse, parent, sibling, child, local orthodox rabbi, swimming pool instructor…
Seriously though — bread and mustard usually does the trick.
IMHO, the way I understood ad lo yada is to drink to the point where one can’t make Gematria calculations; i.e., forgetting the numerical values of the otiot.
BTW. The Gematria of “Baruch Mordechai” = The Gematria of “Arrur Haman” = 502
old man — I have not read your copy of “Pinkus Arbaa Aratzot”. (I do not have access to it) However, let me ask you this: You claimed that the book was written by “x” and then edited by “y”. Could it be that “y” chose to concentrate on certain aspects of the Takanat, and not others? In other words, neither you nor I can now conclusively prove that the inyan of shaving heads originates with the Takanot.
zahavasdad — I can think of a few Minhaghim that were practiced in earlier generations but not now. However, I am not certain if “abandoned” is the correct term.
Ma’amadot — selections from Mikra and Chazal read early every morning (including Shabbos). Very few people I know of, read this now. They are printed in some earlier Siddurim.
Washing clothes — Virtually everyone I spoke to never heard of the prohibition of washing clothes on Friday, even though this a Takanas Ezra (HaSofer). Some poskim maintain that the Takana is still in force today, despite automatic washing machines and non-Jewish nannies doing it, though there appear to be heterim; children’s clothes, etc…
Tallis & Tefillin — We don’t put these on during Mincha, even though the Ariza”l was careful to do this. I’ve seen Tshuvos HaGeonim about when to take them off at Maariv (when Maariv is said before Shkia, summer time).
Concerning the practice of women having their heads shaved, please refer to the following link:
http://hebrewbooks.org/pdfpager.aspx?req=46546&st=&pgnum=48
However the Mechaber of the sefer does not differentiate about different groups holding by this practice and it’s not clear how widespread it is.
Even the Chasam Sofer earlier toys with the idea of the practice being midat chassidut but is hardpressed to consider it normative halacha.
old man — The following Teshuva by Rav Menachem Klein appears to validate the origin of the Takana, but goes further to state earlier origins. In his Teshuva, he does appear to use the word trim and not necessarily shave.
??”? ???? ????? ??? ? ???? ???
??? ????? ??????? ????? ??????? ???? ????? ???? ?????? ?????? ??? ???????? ?”? ??????? ??? ????? ???? ?? ?????? ??? ??? ????? ???? ??? ????? ??”? ????? ??”? ????? ?????? ??? ???? ???? ????? ????? ???? ??? ?????? ????? ?????? ????? ??? ???? ?????? ????? ???? ???? ????? ??? ???? ?????? ???? ??????? ???? ???? ????? ???? ??? ??? ???? ???????? ?”? ???? ???”? ???”? ?”? ??’ ??”? ???? ????? ?????? ????? ??? ???? ???? ????? ????? ?? ?? ??? ???? ?? ???? ???? ??”? ??? ????? ??? ??? ???’ ???? ???? ??? ?????? ??? ????? ??? ?????? ??? ??????? ?? ????????? ????? ???? ?? ?? ??????? ?? ??? ??????? ????? ???? ?????? ??? ??????? ???? ?”? ?????? ????? ??????? “????? ?? ????? ???? ????? ????? ????? ?????” ????? ?????? ?????? ????? ??? ???? ???? ????? ????? ?? ?? ??? ???? ?? ???? ???? ???? ??? ???’ ???? ????? ???’ ???? ????? ????? ????? ???? ??????? ???? ??? ???? ?? ???? ????? ???? ???? ?????? ???????? ????? ?”? ????? ?????? ???? ??? ???? ???? ????? ?? ???? ?????? ????? ???? ???”? ????? ???? ???? ????? ????? ???? ???????? ?”? ??”?.
Sof kol sof, I am not paskening normative halacha, simply showing the origins of this practice.
As to why your copy of the Pinkus did not seem to state this Takana, I am not sure. Tzarich Iyyun.
old man — You are correct about Ha’aratzot and not Kehillot. (Thank you)
From the book “The Rebbe Speaks” by R. David Meisels, c. 2012 (concerning the Satmar Rebbe, R’ Yoel, zt”l), page 72:
“…the Vaad cited the Gemara (Yuma 47a) that relates how Kimchis merited seven sons who were Kohanim Gedolim due to the fact… The Vaad concluded that if vigilance in this area brings so much blessing, … Around the year 5430 (1670), the Vaad issued a takanah that women should shave their hair to avoid any exposure.”
The above book regrettably has no footnotes/Mareh Mekomot.
As noted in my original posting, I (simply) read, but did not have a chance to research further.
It is a prevalent practice in Satmar communities, and possibly other Chassidic groups.
I am not certain what does shaving mean, whether it’s down to the scalp or say level 2 on a shaver, etc…
I read that it’s mekor is a Takana of the Vaad Arbaa Kehilot a few hundered years ago in Eastern Europe and that the Takana is still in force today. The Sanzer Rav wrote extensively (I believe) on this subject.
As noted by other posters, it seems to assist in Tevila since we are makpid about hair knots, chatzitzas, etc…
The Zohar speaks about hair in general and the severity of exposing it.
Shaving one’s hair could explain a Gemara that Kimhi merited to have 7 sons be Cohanim Gedolim in the Beis HaMikdash. The Gemara makes an observation that the walls of her house never saw her hair. That being so, there must have been instances when she would have to remove her hair covering; i.e., bathing, etc… If she did shave her hair, then naturally, the walls could not have seen her hair, even if the hair covering, was momentarily removed.
Adraba, my children wake us up, most of the time.
At this stage, their internal clocks work very well, B”H.
But some strategies for later on in life; a gentle rub on the head, cheeks, and stretch for hands and feet. A smile always goes a long way.
AFAIK, In Telshe, they wore tzitzis all the time.
Briskers to my knowledge do not wear tzitzis on Shabbos and Yom Kippur.
Kinyan actually means to acquire, not to buy/purchase. The ‘proof’, although not a proof is the situation that arises on Shabbos/Yom Tov where let’s say Reuven comes to Shimon’s house, and Shimon gives Reuven a shirt to wear back home, as Reuven’s first shirt is ruined from lunch (first shirt now has no value). Although we don’t initially make kinyanim on Shabbos, the acquisition is nevertheless valid.
Chamin BeMotzai Shabbat Melugma. Hot soup, hot tea. Refua Shlaima.
I have never heard of anyone saying “ch” variety.
Yichusdik — You are somewhat correct that there is (and has been) a trend to move north into Thornhill (both Vaughan and Markham) as well as Richmond Hill.
However, you should know that there is also a trend for younger couples to move south (St. Clair/Bathurst/Spadina area), a bit closer to the downtown core.
And I have noticed a continuous stream of people who have bought real estate in the Bathurst & Sheppard Avenue, resisting the temptation to migrate north of Steeles Avenue.
All of the above is based on observation (of the frum community).
It ought to be pronounced Toronto. It normally gets pronunced Toraunto. I prefer Toronto.
As a side point, it is spelled in Otiot (invitations) as Tet,Aleph,Resh,Aleph,Nun,Tet,Aleph.
I prefer vav substituted for aleph as above.
By Netz, Lechatchila, Magen Avraham, Bedieved.
Parshat HaMon is contained inside Sedra BeShalach which is read this week.
Why on Tuesday? Simply it’s Yom Shlishi and during creation, vegetation (which is from a certain point of view the beginning of the food chain) sprang forth.
Also, our economy in the times of Chaza”l was primarily based on agriculture.
Sephardim and German/Yekke Yidden wear a Tallit from Bar Mitzvah. Having stated the above, it is extremely rare for a Bochur in these communities to cover his head with a Tallis, there are exceptions.
The practice of Eastern European/Litvish & Chassidic bochurim not to wear a Tallis comes from the Rishonim, particularly the Maharil as a practice that is substantiated by a Gemara in Kiddushin which implies that unmarried people can not be on the Madrega to ‘wrap themselves’, whatever exactly that means.
I used to jokingly say that it made logical sense not to wear a Tallis since it would be easily identifiable who is and who is not married, for shidduch purposes.
A mekor for wearing a Tallis by marriage, actually comes from Megillat Ruth in Perek Gimmel, pasuk tet which states that Ruth asked Boaz to spread his garment over her. The Meforshim point out that the incident was the ‘signal’ for these 2 individuals to get married.
The Bnei Yissaschar also point out that a Tallis is equivalent to Ohr Makif which he implies only applies to married men.
“A tallit gadol can be any color.” IMHO, possibly, but up to a certain point. It is possible to say (I would have to check) that color Eino MeAkev. But an argument of Lo Titgodedu could be made if one’s Tallit is sufficiently different from the rest of a Tzibbur’s (e.g., multicolored striped Tallit in the presence of white/white and black/white Tallaitim), such that it stands out.
Another thought concerning black stripes (vs. white stripes) is that they resemble the Retzuot of Tefillin (which are black, halacha LeMoshe MiSinai), thereby elevating somewhat the degree or seriousness of one’s Tallit, especially during Tefilla.
As a zecher and aveilus for the loss of Techeiles.
If at all possible, try walking (a simple walk) after eating. Avoid sitting down and/or napping immediately after eating. Hatzlacha!
Correction: No other book of Tanach (except ‘Sefer’ Ovadia and ‘Sefer’ Yonah) is read entirely in one reading.
Possibly because they are written on a klaf (at least in theory) and read entirely in one sitting. No other book of Tanach (except ‘Sefer’ Ovadia) is read entirely in one reading.
purplicious — Tehillim always helps in any situation and heartelt prayer is never turned away. What I sometimes suggest is to sometimes get involved in Chessed projects (volunteering at shul, hospitals, nursing homes, etc…). I got engaged and married while I was the Gabbai of a major minyan in my hometown. Hatzlacha!
Wolf — The Meforshim speak about this issue concerning aunt-nephew marriages. While it is true that everyone has a din of Ben Noach prior to Matan Torah, there is a differentiation between mother’s side vs. father’s side.
Yekke2 — You are correct concerning Moshe and Aharon prior to the Mishkan. But if we look at Rashi in Bereishit 14, 20 when Avraham gave Maaser to MalkiTzedek, it’s mefurash that MalkiTzedek was a Cohen which suggests that the entire lineage from Shem (Shem=MalkiTzedek) onwards through to Levi (and Amram) were Cohanim.
WIY — Concerning Eldad and Meidad: The interpretation you listed is one of three explanations. Rabbenu BeChai brings down that they were 2 unrelatd individuals (not even brothers to themselves) from different Shvatim. And Da’at Zekenim MiBaalei Tosafot suggest that they were brothers to Aharon from Amram’s side, not Yocheved’s side.
All of the above, compels me to humbly suggest that Amram may have had 2 wives (as did Yaakov and Elkanah, etc…) and that Amram did not “divorce” Yocheved but merely separated from her.
Which begs the question, how could Amram “re-marry” Yocheved if he may have had the din of a Cohen?
Shmendrick:
I leave you with some food for thought. We learn Torah and do Mitzvohs to better ourselves and to bring G-dly “light” into this world. We learn to respect the various paths in Yiddishkeit within Halacha and our holy traditions. Through the beauty of our Torah and its pleasant ways, we draw ourselves and other people closer to G-d. We don’t learn Torah to crown ourselves academically, and put other people down or to show off our accomplishments. That IMHO would be antithetical to the Torah’s teachings.
Shmendrick — We are careful not to use the appellation as noted in your response, but simply to refer to it as the late December/early January break, in order not to draw attention to those days. I am aware of the common use of “X” for the prefix of that holiday.
greatest — There will be a Shana Tova coming up next Shabbos, Rosh Chodesh Shvat which the Mishna in Rosh HaShanna (1:1) says it’s the Rosh HaShanna for Ilanot, according to Beit Shammai. We hold according to Beit Hillel that it’s Tu B’Shvat (2 weeks after).
rebdoniel — You are correct; one tallis for chol, one tallis for Shabbos
shmendrick — I am quite well trained in Kabbalah. You are not.
“Kabbolistically, a person should wear only white (davka)on shabbos – seems it represents chesed (while black is for gevuros).”
This is partially flawed. White and silver are associated with Chessed. Red, not black is associated with Gevurah.
Brilliant white is associated with Keter. From a different perspective, black is also associated with Keter, but it is beyond the scope of this forum to discuss that.
Blue is associated with Malchut. Shabbat is associated many times with Malchut. Each of the 6 days of creation are associated with HaGa”T NaHi”Y. Yom Rishon is Chessed (creation of Ohr), Yom Sheni is Gevura (Rakia, Mavdil — severity), Yom Shlishi is Tiferet, Revii is Netzach, Chamishi is Hod and Yom HaShishi is Yessod (creation of
man, sexual balance)“Some Rosh Yeshivas, as in CHaim Berlin etc. on shabbos would wear their talis by folding the black stripes on their shoulder UNDER the talis so that only the white part of the talis showed. This way they were yotzeh the kabbalistic need to “wear white” on shabbos.”
If that were true, then they would wear a white on white Tallis for Shabbos, and a regular black on white Tallis for weekdays. And MiDina Gemara, a person should have 2 Tallaism as noted above. However, that too would be difficult to shtimm with Kabbalas Shabbos, Maariv and Mincha on Shabbos afternoon, when Rov HaOlam do not wear Tallaism (at least not in public).
Hi Wolf. Be careful that Shmendrick doesn’t see you in contact lenses. he’ll say you are “poretz geder” for not wearing glasses, as our ancestors did. And then for those who have laser surgery, that’s the pinnacle of “off the derech”.
Shmendrick: What do you think you know about Kabbalah? Nothing at all. Don’t you dare start reading Sifrei Kabbalah. You are playing with fire. And how dare you insult the Mesora of my Mishpacha, a family of Chashuve Rabbanim, Dayanim and Mekubalim. I can be mochel on my Kavod, but not Mochel for my Tatti or my Zeida, ZTVK”L or my ancestors who had an uncompromising dedication to HaShem and Torah Yiddishkeit.
The period of Shovavim is coming up. While I will not recommend to anyone any of the Gedarim involved, it is a period of Teshuva. I suggest you avail yourself of the opportunity.
“One of the zchusim that redeemed the Yidden from Mitzrayim is that they kept their levushim.”
That’s a very true and famous statement quoted, but I am hardpressed to actually find the source in Midrashim. Perhaps you can find the source and quote it for me.
“colors and style were modest and humble (comparable in this sense to the modern dress which evolved to a simple white button down shirt and black suit for men and black skirts/dresses for the women as is the minhag in the Torah city of Lakewood).”
So what is worn by Rav Ovadia Yosef, shlit”a and Rav Shlomo Amar, shlit”a and the Chachamim of Medinot Sefardi are not considered modest, since they posess color?
The Ariza”l says that interestingly enough, a person should avoid wearing black clothes altogether on Shabbat (& presumably Yom Tov) and that in his day, Talmidei Chachamim were punished (revealed to the Ariza’l in dreams) for wearing black on Shabbat. As a matter of fact, the Kaf HaChaim in O.C. (I believe in Siman 262) says that a person should avoid wearing black on our holy day.
The Tur in Hilchot Rosh HaShanna almost echoes the same sentiment by saying the Umot HaOlam when they are in a state of judgement wear black, but we, Bnai Yisrael who have confidence in HaShem wear white on our Rosh HaShanna. I believe he derives this from a statement of Rabbenu BeChaye in Sedra Shoftim or Mishpatim.
And then, there’s the famous portrait of the Tzemach Tzedek (3rd Rebbe of Lubavitch) and Baba Sali, ZTVK”L always wearing white clothes.
Yes, Shmedrick; I wear black suit and white shirts as well. And truth be told, I am careful to change to colors on Shabbos (usually gray or deep blue)
“text from the actual paper siddur have kedusha to it which you dont get from reading/praying”
The text has the kedusha, not the paper. If you want kedusha, hire a sofer to write out the entire text on real Klaf (like S.T.A.M.) in Ktav Ashurit.
“There is a Levush Yehudi…The Nazis made the jews wear a Yellow Star … mark of shame”
Sad truth, zahavsdad. But clearly, that’s a beged forced on us, not one mandated by the Torah or Chaza”l.
rebdoniel — Very good. I’ve written the same thing in other forums. Perhaps we learned together at one point?
At any rate. To put succintly, there is no Jewish Levush except for Kippah, Tallis & Kittel. Tefillin is difficult to describe as a Levush, more as a Tachshit.
Here is a definition of Jewish Levush that I came up with:
….Articles of clothing made specifically and exclusively for Jewish people to wear.
In that definition, neither the white shirt, nor the black suit/slack, nor black hat would fit the above since these articles of clothing are available to the general population at large.
Everyone can wear a white shirt and black suit. Bank executives on Wall Street/Bay Street (Toronto) do. Does that make them Jewish?
Shmendrick: As rebdoniel wrote above, much of what you think as religious is really cultural/sociological. That does not mean we don’t keep to our traditions. It does mean that when people wear clothing that is different from what is expected in a certain environment, say a Bais Medrash; we treat that person no different and show them the respect that is due to them.
“Learning from Kindel or Ipad in bais medresh”
Daven or learn from clay tablets if you wish. Remember, most people learned from Klafs before book printing became popular.
“…utter lack of Yiras shomayim does”
I’m sorry, but I think that statement is uncalled for.
Au Contraire.
If someone wants to daven from his i-phone, Kol HaKavod. It means more Siddurim for other people (who don’t use a phone) to use.
I personally daven from my siddur (well a few, but that’s a different matter).
However, it’s often the case that Mispallelim come to the Bais Medrash and can’t find a siddur (since most are taken).
Davening, learning, laundry, dishes, swept the floor, organized odds and ends, vacuuming the carpets, answered Shailas.
Ender — What you wrote is mainly true. But my humble understanding is that the Pagan Holiday was December 21st or 22nd, the day of the Winter Solstice.
I heard from some shiurim that the early founders of that faith decided to synchronize the date with our Chanukah (25th of Kislev) since they understood the miraculous nature of 25 (for us).
Notice that December 25 through January 1 (inclusive) is 8 days long. Perhaps that the initial reasoning why the compiler(s) of the present civil calendar made sure December has 31 days.
I use 2 special cellphones every weekday morning. One is called Rashi, the other is Rabbenu Tam ….
Seriously, it amazes me how much people have become dependant on these devices. Makes one wonder how our grandparents, great grandparents…. survived.
147: I said the same thing myself. No one has lit the Menorah in centuries, regrettably.
Mind you, that Menorah has been burning since the Churban HaBayit. It of course has been concealed from us.
We nowadays, as you correctly said light Chanukias, not Menorahs.
The double Daled is mentioned in the Pri Etz Chaim and the Mishnat Chassidim that the double Daled is to resemble a Mem Sofit (or Stuma).
This appears to be the practice of Rav Natan Adler and the Chasam Sofer (& his descendants and Talmidim).
Also practiced by the Sanzer Chassidim (the Double Daled is sometimes called the Sanz knot).
It also appears to be practiced by some Mekubalim of Bet El.
The source is an interesting statement in the Zohar (Pinchas): to tie/knot behind a Daled reverse/upside down which some interpret as a reverse daled behind a straight daled.
It appears (my own observations) not to be practiced by mainstream Ashkenazim, mainstream Sefardim, Chabad Lubavitch Chassidim and even some Ashkenazim that daven Nusach Sfard.
Single Daled.
“Today I shtyged so much that I feel “bishvili nivra haolam”, that mamesh my learning is mikayem the whole world “
Good. Very good.
Now try shtyging with some dry crackers, a little water on a hard cold floor at night with a candle. That’s the way our ancestors did it.
When you’re finished, you’ll know what to feel like.