Ba'al Haturim's Segula against Alzheimers

  אמר רבי שמעון בן לקיש פינחס הוא אליהו 

The Tur (O. Ch. 299 ) writes,"Some have the Minhag, on Motzei Shabbos, to say all the

Pesukim in Nach where Eliyahu is mentioned , they say it is a segula against memory loss

and to have Hatzlacha all week long" 

Shehecheyonu for Bedikas Chometz

Daf Hashavua (Pesachim 2a)

Why do we not say the Birchas Shehecheyonu for Bedikas Chometz?



1) Gaonim : It is a mitzvah that is not always done with Simcha. You might find A nice piece of Chametz and be required to destroy (burn) it.

2) Ba’al Haitur: There is no set time to do the Bedika. If someone leaves his house
In middle of the year and plans to return on Pesach , he is required to do Bedikas Chametz in middle of the year.

3 Meiri : The Mitzva is linked to the Lo Ta’aseh of not having Chametz. On a L.T. no Shehecheyanu
Is said.

4) Rosh : The Shehecheyanu at Kiddush, includes all Mitzvos of Pesach.

ps. Thanks to my nephew R. Ari Dick N.Y. who informed me The Meiri's reason 

Don't Ask

                            “Vayomer Mi Ha’anoshim Haeileh Imoch”  

                                 (Hashem asked Bilam ,”who are these people with you.”)

The Rabeinu Bachya (Bechaya) writes , “We don’t find anywhere in Tanach, Hashem asking questions,

except when he does so to Reshoim, to fool them so he can destroy them. That’s the reason Hashem

asked Kayin,” Ayhei Hevel Achicha”.

What about when Hashem asked,

1) Adam- Ayeka, (Breishis 3-9)

2) Moshe – Ma Zeh Beyadecha, (Shmos 4-2)

3) Eliyahu -Ma Lecha Poh Eliyahu, (Melochim 1- 19 -9)

Story of the Ba'al Shem

Daf Hashavua
Eruvin 97 a


The Gemoro says, the father of Shmuel the son of Rav Yitzchok , learned
“Detoni Avuha d’Shmuel Bar Rav Yitzchok”
a) The father of Shmuel was the son of Rav.Yizchok (R.Y. grandfather of Shm.)
b) The father of Shmuel was Rav Yitzchok ( R.Y. father of Shm.)
a or b ???
The Seder Hadoros has an entry “ Rav Yitzchok Avuha d’Shmuel” (b)
He also has an entry “ R. Shmuel bar Yitzchok” (b)
Seems B is the correct answer, if so, we need to understand why does the
Gemoro say The Father of R. Shmuel the son of Rav Yitzchok? It would
have been much simpler to say R. Yitzchok or R. Yitzchok the father
of Shmuel.
Tosfos (Kidushin 73a dh Mai Ika) brings a Ba’al Shem *story from the Yerushalmi.
The father of Shmuel was in Medinas Hayom (distant country) He came back
using a shem (magic carpet). to his wife and had relations with her(went back).
And Shmuel was born.
They started calling R. Yitzchok “Avuha d.Shmuel” (Father of Shmuel)
In order to publicize that Shmuel was a legitimate son and R.Y. was the father.
From then on he was called and known as Avuha d’Shmuel
*More than a thousand years before R. Yisroel Besh”t

Gimmel Tamuz

The Mogen Avraham #580  quotes The Tanya Rabosi   “ On Friday Parshas

Chukas, Yechidim (individuals) fast. That day 20 [24] wagons of seforim were

burnt. The fast day was established on Friday Chukas rather than the 9^th of Tamuz,

because they made a Sheilos Chalom if the gezeira was from Shomayim.

The answer came back,  the Targum of Zos Chukas Hatorah “ DO

GEZEIRAS ORYSA” This is a Gezeira from Shomayim and it is on Fridays of

 Parshas Chukas.

The year 1244, was the first time they burned the Talmud in the main

square of Paris. R. Yechiel of Paris had a talmid Nicholas Dunin,

who became a meshumad , he accused the Talmud of being against

the Notzrim and Oso Haish.

R. Yechiel of Paris and R. Moshe miKutzi (Smag) tried to defend the

Talmud, but to no success.

Their argument was that when the Gemoro discusses the Oso Haish it

Is not necessarily the Christian one. There were at least three different

Meshichei Sheker in the Gemoro.

After the burning of the Talmud, R. Yechiel of Paris moved to Akko .

Hence the first of the Ba’alei Tosfos in Eretz Yisroel.

 

R.Hillel Virona* writes the Talmud was burnt on the same square they

burned the Moreh Nevuchim. The Rambam's opponents finally realized

they  wronged  the Rambam.

*Talmid of R. Yonah who was originally an opponent of the Rambam.

Mah Nishtana

 The Mishna (Pesachim 116a) Ma Nishtana Halaylah Hazeh- Sh’bechol Halaylos Onu Ochlin Chometz Umatzah .

 All nights of the year (Alle necht fun a gantz yohr) we eat Chometz & Matzah.

There are many people who eat meat & potatoes or rice& chicken for supper and don’t have Chometz or Matzah.

What’s pshat Sh’bechol Halaylos, every night?

The Machzor Vitri* in his Pirush on the Hagada shel Pesach, translates Sh’bechol Halaylos , all nights of Yomim Tovim

and Shabossos, where there is a chiyuv of Oneg, we eat bread (Chometz or Matzah). According to the Machzor Vitri,

"Alle necht fun a gantz yohr" .(the way I learned in Cheider) is the wrong translation.

*Talmid of Rashi

Ata Yetzarta

The Aruch Hashulchan ( O. Ch. 225 – 2) writes that he has always wondered why when Yom Tov, Rosh Hashana or Yom Kippur fall on Shabbos, Musaf at the end of the Bracha Emtzoies (Elokkeinu Veilokei Avoseinu – Vehasieinu) we end the bracha with קדשינו במצותיך –והנחילנו -וינוחו בו – and when Rosh Chodesh falls on Shabbos at the end of Ato Yotzarto we do not end the same, with קדשינו במצותיך –והנחילנו -וינוחו בו. The Sefardim do say so (also the siddur of the Ba’al Hatanya) . For some reason it is missing from Nusach Ashkenaz. (Must of gotten lost) The Aruch Hashulchan continues, that he personally says it and there is no reason not to say it. The truth is, that Rosh Chodesh in the week days we also don’t say קדשינו במצותיך –והנחילנו -וינוחו בו – Where as Yom Tov, R.H.& Y.K. in weekdays we do say it. It must be that Chazal had a reason why On Rosh Chodesh (weekdays & Shabbos) not to say קדשינו במצותיך –והנחילנו -וינוחו בו –. GUT SHABBOS AND CHODESH

Using A Golem For A Minyan

The Mishna Verura (55 - 3 ) has a sheilo ,if  a Golem who

was created with the Sheim Hashem (Sefer Yetzirah)  may be

used for a minyan.

Why is it important for us to know, being no one in our generation

knows how to create one ?

Kivrei Tzadikim

The Bach Y.D. 217 quotes the Teshuvas R. Chaim Paltiel *1, "Making a Neder

to go to the Bais Hakevoros, sounds a little like Doresh El Hameisim.

Kalev ben Yefune when he davened at the Mearat Hamachpeila,

davened directly to Hashem and not to the Avos. The reason he davened there

was , it being a Makom Kadosh.

Women and men who aren't aware of this, for them I don't see any purpose

going to a Bais Hakevoros." (He was matir the Neder).

The Bach continues, that today the minhag to go to Kivrei Tzadikim and no one

is Mochè (objects)

　

There are some Mamorei Chazal, Zohar Sefer Chasidim and others who

do allow to daven directly to the Meisim to be a Meilitz Yosher .

　

Most Pokim*2 hold, you may not daven to the Meism to interfere on your behalf.

　

The second problem of davening in a Bais Hakevoros is, Loèg Lèrosh (embarrassing

the dead.)

It says in Shulchan Aruch (344-17), The only time you are allowed to say Pesukim or

Dvar Torah in front of a Meis or in a Bais Hakevoros, is when you are saying it

Lekovod Hameis. Davening for your own sake is problematic because of Loeg Lèrosh.

The Shu"t Minchas Elozor ( #3- 53) attempts to justify, Davening at Kivrei Tzadikim.

The Satmarer Rebbe R. Yoel Teitelbaum zt"l (Al Hageulah Vèal Hatemurah 108)

writes, visiting Kivrei Tzadikim is only for people who understand and know how

to connect with the Tzadik. For the masses there is no point to go to Kivrei Tzadikim.

　

*1 Ba'alei Tosfos

* 2Rambam (Pirush Hamishnayos P. Chelek)- Sefer Haikrim (17)- Levush- Maharal - Maharil

Chayei Adam- R. Chaim Volozhin - Chasam Sofer- Mishna Verura etc.