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Not at all,I know ppl who could use artscroll but instead make fun of it. These ppl could use and know a lot of Torah.
when you start owning things without having someone else having a chelek in it.
There are people who bash artscroll that could use it,and the people who do use artscroll become very knowledgeable while the people who need it stay ignorant.
cherrybim: What shailos are you referring to?
In the yeshiva system there are sometimes(if lucky) rebbeim who veer away from the system and teach fundamentals of Judaism. They teach how the mesora works, who the Tur was what the shulchan aruch is how it was compiled. They will teach some halacha inside. Its rare, but usually these are the rebbeim everyone likes.
Very interesting,if you find a mekor that would nice.
As far as I know his rebbeim were the Rama and Marshal.
This issue is not so pashut.The tzitz eliezer said it was assur and in fact said it is an insult to Hashem (see gemara taanis 20).Even if you want to say that elective surgery is mutar that was a case where it was nec for a shidduchim.Still every case is diff and just to do it for fun it doesn’t seem like there is someone to be somech on.
The SMA(drisha,prisha) wife helped with two halachos(hakdama l’drisha).
Parshas Vayera:
The passuk says Avraham was sitting at the entrance at his tent and behold he saw three anashim and ran from the entrance of his tent.The question is why did the pasuk find it necessary to tell us that he ran from the entrance of his tent when we knew this from the beginning of the passuk?
There is an idea that one who leaves a bais kenesses should not run out because it looks like one is trying to run away from mitzvos. The gemara(berachos 6b) says one should run to mitzvos as well. After learning this gemara the question that comes up is if one finished a mitzvah and are going straight to another mitzvah what does one do? If the mitzvah your going to is greater than the mitzvah you just did then you run right away, if the mitzvah you just did is greater than the one your going to you walk, and if they are equal, one half you walk, and the other half you run.
There is a gmeara in shabbas(127a) that says based on the actions of Avraham we see that hosting guests is greater than meeting the Shechina. Since Rav holds that hosting guests is greater, that is why the passuk mentions that he ran straight away from his tent to show that the mitzvah he is going to do is greater than his previous mitzvah and that is in conformance with the gemara.(Kehillas Yitzchak)
The Chofetz Chaim in his hakdama to the Mishna Brura he makes it clear that learning kodshim or tharoas is good but the ikar is learning to get to the halacha.He also brings the gemara in brachos(8a) which interperts a passuk of tehillim that Hashem loves places of halacha then all the shuls and batei midrashim of yaakov.
Shabbas is a kollel meshchta they learn kihilchata.
The Baal Haturim on 12:2 says that the three fold bracha is kneged the 3 brachas of bircas kohanim ,and on the word mevarehchacha there is 3 tagin(crown-lets) on the letter kaf(looked in a tikun didn’t see it,not sure how it works)the 3 tagin * kaf(20) = 60,there are 60 letters in the priestly blessings.
Is it the street not getting clean or that you have to move your car every time that bothers you.I do agree that people take advantage of these placards,but try to be dan lekaf zchus.(it is hard to when you know people do it forsure)
*Rav Pinchas Altshul of Plotsk (a disciple of the Vilna Ga’on) was the author of the siddur shar harachamim who gives the periush of adon olam.
There is a Prisha(YD:264) which brings a fascinating medrash on why we use a metal knife for bris milah as opposed to a stone which was used previously(sefer Yehoshua). He explains when Dovid Hamelech threw the stone at Goliath a conversation between the stone and Goliath’s armor was transpiring. The stone said let me penetrate your armor, but the armor said my job is to protect. The stone said if you give me this honor then I will give you a honor that will last in every generation and that is bris milah.
There is a story about someone who wrote a periush on tefilla and wanted a haskama from the GRA. The GRA looked through it and found a reason why adon olam was put before shacris davening.The reason which was given was from what Rabbi Shimon Bar Yochai said since the world was created no one called Hashem adon until Avraham Aveinu.Avraham also was the one who instituted Shachris, it is then befitting to place adon olam before the tefillah that was set up by the person who called Hashem adon first. After the GRA saw this he was b’simcha and said this sefer is worthy of printing for this perish alone.(kemotzei shalal Rav)
The gemra in tannis(26b) says why was the parsha of nazir next to the parsha of kohen mevarach? The gemara answers ,just like by nazir he is assur byayin so too kohen mevarach is assur with wine. When the passuk talks about Malchei Tzedek it mentions the bread first and wine after why is this? There is a yerushalmi(pesachim 10:6) that says wine with bread doesn’t make one drunk. Now we can explain the passuk, Malchei Zedek is called Kohen L’kel elyon and he is only allowed to drink wine after bread, that is why the passuk starts with bread and ends with wine.(K’motzei shalal rav)
Jothar: just to add on your point, Rav Chaim Volozhin was friendly with chassidim in his times but when it came to doing mitzvos b’zmano he said one cannot go beyond its time.
Why do feel the need to ask someone what they think of somthing you want to do.It shows that somthing bothers you reagrding chassidas.If you truly like it and gain from it what’s the issue? If all you want to know is why litvaks are opposed to it, it is because they are two very diffrent mehalchim.
Scapa*
Skapa,Balvenie, Glenfarclas, Laphroaig(very smokey),Auchentoshan,Glengoyne to name a few.I think macallan is best in its price range.Read each label carefully since many famous scotchs us sherry cask sometimes.
I am assuming you are referring to chazarah(returning food on shabbas) and not initial halachos Shehiyoh(leaving food on blech).Food that was put on the blech before shabbas and now you want to take some and return it to the blech you need 4 things to allow you to do it.1)food has to be fully cooked 2)you have to have in mind that you will return it to the blech when you take it off 3)the pot has to be held the entire time time when taken off until put back 4)has to be returned to a covered flame(blech).With regards to cooked food(non liquid) to warm up on shabbas some place near the blech or make a hefsek kedaria (pot barrier) to place kugel on top of a pot cover already on the blech and some even say one can place a clean pot or plate upside down(doesn’t look like cooking).A Rov MUST be consulted this is not psak halacha this is just to give a really basic overview of the topic since there are many cases and variables which must be known in order to know what to do.
Thank you for explaining.The Mishna Brura was careful to say that melava malka is not learned from pesukim and the other three are more importent,so he was careful in making a nafka minah between the mitzvos like you said should be done.
Sam2:That is exactly why I quoted the Mishna Brura and did not say anything from myself.He says it is a mitzvah b’alma as opposed to saying a nice thing or a minhag.Being precise in what mitzvah is what is important but saying it is not a mitzvah is plain wrong because that is not being precise what is said about it.You would agree that after reading the Mishna Brura there is an idea of setting the table and eating something l’kavod (motzei)shabbas and there is a thought process of having kavod.(this however is not tzrichas kavana)
Sam2: The Misnah Brura himself uses the lashon of mitzvah b’alma in regards to melavah malka.To say it is not a mitzvah I find that ridiculous.If you want to explain that it is not a chov that fine but don’t make it less important.
Just to add the Mishna Brura(47:5,7) says one should admonish those who learn biyun who don’t say some words out loud after saying the bracha unless they said the pesukim right after.The GRA was also makpid on one not to think in Torah until he recited the bracha.(which seems that he held thinking in Torah one could be yotzei his mitzvah of talmud Torah)
definitely*
The Gemara(eruvin 54) talks about the importance of learning out loud and if one does not he will lose his learning.I believe the Shulchan Aruch Harav says one does not fulfill his obligation learning silently.
Sam2:Melava Malka is defiantly a Mitzvah(b’alma), but it is not a chov the nafka minah is if one only has enough money for the shabbas meals(Mishna Brura 300:2) With regards to intention there is an idea of bringing out shabbas with kavod,and an idea that the one bone that does not disintegrate eats from the melavah malka.
Sam2:Mishna Brura 8:19 he brings the Bach that tefflin suka and tzitzs need special intent,but other mitzvos is to do them for Hashem.He ends off saying after the fact even by these mitzvos one is yotzei if he did the mitzvah lshem Hashem.
Shein: Hakdamah l’shar daled perek 4,5,6.I can’t go through all of it but to sum it up he says that the ikir of the mitzvah is the masseh and kavanah comes second.He goes further and says this can be a ploy of the yetzer hara to get someone to miss the zmanim for kavanah.
The gemara about the tzitz?
Yitay hatzlacha rabbah tommorow.
I would hope not that would be silly for someone to pasken from a website without first looking it up or asking a Rov.
The Mishna Brura seems to hold while doing a mitzvah that is the kavana.Extreme kavana see Nefesh Hachaim.
Thank you sam2 and yitay didnt have an answer,still not so clear but makes sense.
I wonder if every single story was brought to a rov would there be any news to read.
The Taz(8) regarding different intention not to mevatal issur l’chatchila is mutar,but if it is a psik reisha and we learn these halchas(shogeg and mazid) from shabbas how can it be mutar?
authorities*
As dveykus613 and yungerman1 said read Faith and Folly just to get the basics down on whats mutar and whats assur. It should be known that one of the head athourites of Kabbalah…the Arizal held that practical kabbalah should not be done.
Parshas Noach: Rashi brings a medrash which talks about the window of the teivah either it was a window or a stone.In the beginning of the parsha Rashi brings a machlokes if Noach was objectively a tzaddik or only for his times.These Rashi seem to have nothing to do with each other but they really do. By the episode with lot, lot’s wife turned around and she was punished because she didn’t deserve to see the demise of others when she herself was not worthy.So to in our parsha if Noach was truly a tzadik then it was a window which he can see out of,but if only in his times it was only a stone.It should be noted R’Yochanan is the one who says it was a stone and was also the one who said that Noach was subjectively a tzadik.(Toras Moshe,Torah Timimah)
yitayningwut: Doesn’t the Kreisi Upleisi hold batel b’1200,and the Rosh and Rashba on Yerushalmi Terumah hold 960?(the rate your going you will do great on the test)