Monday, July 31, 2017
only for Talmidei Chachomim.
According to the Rambam, there are
two Tisha B’av Halachos that are applicable exclusively & only for
Talmidei Chachomim.
Which 2 Halachos?
Friday, July 28, 2017
The Cheap Glass
BREAKING THE CHEAP GLASS
The Gemoro* says, that מר בריה דרבינא when he saw that the
רבנן were overly joyous at his son's wedding, took an expensive crystal dish and broke it. This made them change their mood.
Tosfos writes, this to be the source of the Minhag (Hl. Tisha B'av 560:2) for breaking a glass at a Chupa/wedding.
At the Chupa we use a cheap glass and no one is bothered
about the loss of this glass.
Harav Y.S. Elyashiv zt"l explained that there are two types of
זכר לחרבן
1) It is done to actually reduce Simcha (no music during
the year etc.)
2) It is done just to remind us of the Churban even though it doesn't reduce the Simcha.
R' Elyashiv said the purpose of breaking the glass under the
Chupa is just as a reminder of the Churban and not to reduce the Simcha.
Some Poskim complain, that when the glass is broken instead of the music to start blasting etc. we should have a somber moment.
According to R. Elyashiv, the Minhag Haolam is Meyushav.
(*Brochos 30-1)
The Gemoro* says, that מר בריה דרבינא when he saw that the
רבנן were overly joyous at his son's wedding, took an expensive crystal dish and broke it. This made them change their mood.
Tosfos writes, this to be the source of the Minhag (Hl. Tisha B'av 560:2) for breaking a glass at a Chupa/wedding.
At the Chupa we use a cheap glass and no one is bothered
about the loss of this glass.
Harav Y.S. Elyashiv zt"l explained that there are two types of
זכר לחרבן
1) It is done to actually reduce Simcha (no music during
the year etc.)
2) It is done just to remind us of the Churban even though it doesn't reduce the Simcha.
R' Elyashiv said the purpose of breaking the glass under the
Chupa is just as a reminder of the Churban and not to reduce the Simcha.
Some Poskim complain, that when the glass is broken instead of the music to start blasting etc. we should have a somber moment.
According to R. Elyashiv, the Minhag Haolam is Meyushav.
(*Brochos 30-1)
Wednesday, July 26, 2017
WHOSE FAULT WAS IT?
לז"נ הקדוש ר' משה בן ר' ישעיהו פרידמן הי"ד
נהרג ע"י הרוצחים הארורים הגרמנים ימ"ש
ג' אב תש"ד
WHOSE FAULT WAS IT?
When the Gemoro says "because of Kamtza & Bar Kamtza
the
Bais Hamikdash was destroyed", The Gemoro doesn't put
the blame on these
two people. The Gemoro says because of the story of
Kamtza & Bar Kamtza
the Bais Hamikdash was destroyed.
In the story, there are many whom to blame. Bar Kamtza, Ba'al
Haseudah,
Rabonon and according to the Ben Ish Chai, even Kamtza*
*The Ben Ish Chai writes that Kamtza which means Grasshopper
is
a code name for R. Zecharya ben Avkulas.
Therefore we can blame on all four in the story.
Monday, July 24, 2017
How to make a מי שברך לחולה
How to make a מי שברך
לחולה
Some Siddurim/Machzorim have
the Nusach
of the מי שברך for sick
males the following words:
"וישלח לו מהרה רפואה שלמה
מן השמים לרמ"ח אבריו"
" לרמ"ח אבריה" and for females
This Nusach of רמ"ח
אבריה is incorrect, being the
Gemoro (Bechoros 45a) says
that women have
252 אברים four more than men
who
have רמ"ח אברים (248
The more accurate
Siddurim/Machzorim have the
Nusach for females לכל אבריה ולכל
גידיה
I also believe that in לשון הקדש
there is no such
word as חולנית for a sick
female.
The correct word would be חולה
with a קמץ
under the למד (Choiloh)
and for males, it's חולה
with a סגול under the למד
(Choileh)
והעלה רפואה שלמה לכל מכותינו
Thursday, July 20, 2017
Six Answers -Parshas Hashovua
Rashi
writes there are 42 מסעות in this weeks
Parsha.
If you count them, you
will find only 41 מסעות.
IN THE SEFER שערי אהרן
THERE ARE 6 ANSWERS
1}
Since it says twice
ויסעו מרעמסס and ויסעו בני ישראל מרעמסס
They
are counted as two מסעות
a)
Gathering all the Yidden who were
spread
all over Ramses to a single meeting place.
b)
from the one single meeting point
to סכת
2) The
last Rashi in Chumash Shemos says.
“ the
resting, at the way stations, are also
called מסע .
(מקום חנייתם אף הוא קרוי
מסע)”
We
count רתמה twice 1) while they were
stationed
there 2) When they left רתמה
3)
מדבר צין & קדש are considered as 2
The
distance between the 2 מסעות is less than
a day
therefore in the Torah it's not mentioned as two.
4)
There is one other station named בארות בני יעקן
mentioned in Parshas עקב.
It is different station from
mentioned in our Parsha בני יעקן
5) While in רתמה Moshe told them not to
go up
to אל תעלו כי אין ה' בקרבכם
By
listening to Moishe & not being עובר
that's
considered a מסע
6) In this week’s Parsha
we only have 41,
but there is one
more מסע mentioned in
Yehoshua. 3:1
ויסעו מהשטים
מֵרַעְמְסֵס
1
סֻכֹּת
2
אֵתָם
3
פִּי הַחִירֹת
4
מָרָה
5
אֵילִמָה
6
יַם-סוּף
7
מִדְבַּר-סִין
8
ְדָפְקָה
9
אָלוּשׁ
10
רְפִידִם
11
מִדְבַּרסִינָי
12
קִבְרֹת הַתַּאֲוָהַ
1
3
חֲצֵרֹת
1
4
רִתְמָה.
1
5
רִמֹּן פָּרֶץ
1
6
לִבְנָה
1
7
רִסָּה.
1
8
קְהֵלָתָה
19
הַר שָׁפֶר
2
0
חֲרָדָה
21
מַקְהֵלֹת
22
תָחַת
23
תָרַח
24
מִתְקָה
25
חַשְׁמֹנָה
26
מֹסֵרוֹת
27
בְנֵי יַעֲקָן
28
חֹר הַגִּדְגָּד
29
ְּיָטְבָתָה
30
עַבְרֹנָה
31
עֶצְיֹן גָּבֶר
32
מדבר צין/קָדֵשׁ
33
הֹר הָהָר
34
צַלְמֹנָה
35
פוּנֹן
36
אֹבֹת
37
עִיִּים
38
דִיבֹן גָּד
39
עַלְמֹן דִּבְלָתָיְמָה
40
הָרֵי הָעֲבָרִיםְּ
41
עַרְבֹת מוֹאָב
Wednesday, July 19, 2017
42 or 41 question for parshas matos masei
The first Rashi in Parshas מסעי writes, there were 42 מסעות
If you count them, you
will find only 41 מסעות. ?
Tuesday, July 18, 2017
Your Daily Dose Of Kabbalah -The Chasam Sofers Pesicha To Mesechtas Bava Kama
Parshas Hashavua
ובני ראובן בנו את חשבון---ואת שבמה במדבר לב:לח
The
Chasam Sofer in the הקדמה לסדר נזיקין פתיחה למס' בבא קמא quotes
the Rema Mipano ,
שבמה = שור - בור - מבעה - הבער
Simple Pshat on the רמ"ע
מפאנו
1) There are 10 cities bordering Eretz Yisrael. (שבמה is # 10)
2) There are 10 מדות of קדושה
3) There are 10 מדות of סטרא אחרא (opposing קדושה)
4) These 10 bordering cities are located between Eretz Yisroel and
Chutz Laaretz, from where the קליפות can enter.
5) The קליפות are the 4 אבות נזיקין
6) The מלחמת מדין transformed these cities with מזיקים to
holy cities. עבר הירדן
אבי מורי ר' צבי יהודה בן ר' משה ע"ה
added the following
ויקרא שם המקום ההוא
מחנים
מחנים = two sets of מחנות = 4
x מחנה
הקב"ה
built the first wall of the מחנה
בית המקדש = 103
1x 103
אברהם
added the second wall and called it
הר =205+1 ( כולל 2x 103
יצחק added the third wall and called it
שדה = 309
3x 103
יעקב added the wall and called it בית
=
412 4x103
עגל = 103
- שור בור מבעה הבער= קליפות/מזיקים
ועשה טוב בקש שלום
שדה-בית
- מחנה- הר opposing the מזיקים
*Rav Menachem Azariah deFano ( Italian mekubal, known as the
Rema miPano
Mechaber of Sefer Asara
Maamoros etc.(1548-1620 The Chasam Sofer calls
him " אבי המקובלים "
the father of the Kabbalists)
Monday, July 17, 2017
The Chasam Sofers Pesicha Drasha For Nezikin
The
Yeshiva in Pressburg at the times of the Chasam Sofer started learning Meseches
Bava Kama on Lag Baomer.
The
Chasam Sofer gave a פתיחה in the Yeshiva
and this is one of the things he said:
מסכת
נזיקין has 3 בבות (gates) and each בבא consists of 10 פרקים a total
of 30
The
Chasam Sofer related it to the Pasuk in Tehillim (119:18)
גל עיני ואביטה נפלאות
מתורתך
"Unveil
my eyes so that I may perceive the wonders of your Torah"
The
רמז of 3+30 "גל" are for the 3 בבות and 30 פרקים."
It
is interesting that the Chasam Sofer didn't mention the רמז all the Chasidishe
Seforim write, that "גל" refers to ל"ג בעומר
Perhaps
we can use Chasam Sofer's רמז of גל עיני on the
first משנה in מסכת
סנהדרין which enumerates all Dinim that require
a
Bais Din of 3 or more. The Mishna enumerates 30 such cases.אמבצי
Thursday, July 13, 2017
PART 2 THE SEMICHA CONTROVERSY
PART 2
THE SEMICHA CONTROVERSY
While the מהר"י בירב was
Rav and Rosh Yeshiva in Tzfat,
the (מהרלב"ח (לוי
בן
יעקב ן
חביב was the
Rov in Yerushalayim
which
was a much smaller community
than Tzfat. Most
of the
Gedolim at that time
,
lived in Tzfat.
The סמיכה that R.Y.B.
introduced was based on the
Rambam in פירוש המשניות on
the 1st Mishna in Sanhedrin
and in the Yad Hl. Sanhedrin)
who writes if כל חכמי א"י
are מסכים then we can
reintroduce the סמיכה.
R.Y.B. didn't bother
consulting with the חכמי ירושלים
He held since רוב חכמי א"י
were living in Tzfat and
when the Rambam writes כל חכמי
א"י he meant רוב is
good enough.
R.L.B.Ch. was upset that the חכמי ירושלים were not
consulted and their כבוד
wasn't taken into consideration.
He also held since the Rambam
writes כל חכמי א"י
then רוב is not enough.
In the last( סימן (קמז in שו"ת
מהרלב"ח it is printed a
5 part קונדרס* from both the מהר"י
בירב & מהרלב"ח
arguing about the legitimacy
and merits of the סמיכה
They ended up attacking each
other personally.
The Machlokes was so intense
that the מהר"י בירב
had to flee
Eretz Yisroel to Damascus. The
authorities were told that he
plans to revolt against the
Government with the
introduction of the סמיכה
The סמיכה lasted for
only 4 generations The מהר"י בירב
was מסמיך the Bais Yosef who
was מסמיך R.Moishe
Alshich who was מסמיך R.Chaim
Vital who was the
last מוסמך in the world.
* Both מהר"י בירב &מהרלב"ח spell קונדרס
with a Daled ד
instead a Tes ט
Wednesday, July 12, 2017
THE MESADER KIDDUSHIN
THE
MESADER KIDDUSHIN
The Midrash Rabbah (Shir Hashirim #2 ) explains the
words כשושנה בין החוחים with
a number of different
examples.
One example the
Midrash uses:
When there are 10 people at a
wedding and
only one knows the ברכת החתן
he is the Rose
among Thorns.
The Piyut of מי בן שיח is
referring to the Rov
the Mesader Kiddushin who
understands*
the ברכת החתן. He is asked to step forward
and bless the Chosson &
Kallah - to be
Mesader Kiddushin.
*כל
מי שאינו בקי בטיב גיטין וקידושין לא יהא לו עסק עמהם
אבן העזר מ"ט ג'
Who shall bless them?
Who shall
bless them?
When the Kallah under the
Chupa walks around
the Chosson seven
times, the Chazzan/singer sings the
Piyut of "מי בן שיח שושן
חוחים -- הוא יברך את החתן ואת הכלה"
"The one who understands
the talk of the Rose Among
the Thorns-- He shall bless
the Chosson & Kallah"
Who is the person that
the פייטן is referring to?
Tasting food on a Fast day
לז"נ ר' כתריאל בן ר'חיים בנימין צבי זצ"ל
יום השנה
י"ז בתמוז
Tasting food on a Fast day
a) The מ"ב תקס"ז סק"ו quotes the חיי אדם
"when cooking for a
Seudas Mitzvah one may
taste the food on a Ta'anis"
(may not swallow)
b) The ברכי יוסף תקס"ח 8)
brings a Machlokes
If someone mistakenly made a
Bracha (on food)
on a Ta'anis
According to the נחפה בכסף,
he should eat less
than a כזית
Others argue and hold to say בשכמל"ו
after making
the Bracha.
Tuesday, July 11, 2017
The Semicha Controversy
Parshas Hashavua
Hakdama Meseches
Sanhedrin
Part 1
קַח-לְךָ אֶת-יְהוֹשֻׁעַ בִּן-נוּן-- וְסָמַכְתָּ אֶת-יָדְךָ, עָלָיו במדבר כ"ז י"ח
The Semicha*
Controversy
In the early 16th century,
the Rav & Rosh Yeshiva of Tzfat was
the מהר"י (יעקב) בירב
R. Yakov Beirav escaped from the
Spanish Inquisition to Morocco,
Algeria, Egypt and landed in
Eretz Yisroel.
R. Yakov Beirav felt that the time
of אתחלתא דגאולה has arrived.
According to the Rambam, The
Bais Din Hagadol will be
established before the
arrival of the Moshiach.
Therefore R. Yakov Beirav reintroduced Semicha.
Another reason why it was
important to reintroduce
Semicha was because there
were many Anusim who managed
to escape to Eretz Yisroel.
Many who converted to
Christianity were חייבי
כריתות.
**
According to R
Channyah B Gamliel
in the Mishna (Makos
23a)
חייבי
כריתות
who get מלקות are פטור
from כרת. Only a בית דין מוסמך
can hand out מלקות and
remove the חיוב כרת
R. Yakov Beirav had 25 of his Talmidim appoint him
as a Musmach.
This was based on the Rambam
on the first Mishna in Sanhedrin
and also in the Yad, Hl
Sanhedrin (4:11)
" If all the Chachamim
in Eretz Yisroel will agree to appoint
Dayanim and give them Semicha
then they are Semuchim."
R. Yakov Beirav. held that since most
of the Gedolim were living in Tzfat
at that time, therefore, they
are the ones who were qualified
to give Semicha.
R. Yakov Beirav. gave Semicha to 4 of
his Talmidim one of them was the Bais Yosef (R. Yosef
Karo)
*Not to be confused with what is commonly known today
as Semicha,
which is only in memory of the original Semicha but the
true term
is Hatoros Horaha (permission to give a Psak)
Whereas Semicha
allows the Bais Din to hand out קנסות& מלקות etc.
** כריתות ב ע"א --מגדף - עובד ע"ז
Monday, July 10, 2017
לקדש שם שמים
לוי & פנחס,
both risked their lives by being קנאים (zealots) where immorality
was involved, yet פנחס was
praised for his קנאות and לוי was ostracized
for his קנאות
The Netziv in (שו"ת משיב
דבר (ח"א מ"ד explains that practising קנאות
should not be done even by
Chasidim who are doing it for the sake and
love of Hashem. It may
only be done by Talmidei Chachamim using
their הגיון תורה (Torah
logic- Hashkafah)
They are the only ones who
know and understand the very minute and
precise details as to when to
be מקדש שם שמים by going out and fight
for the cause and when to
refrain from קנאות to avoid 'חילול ה.
Perhaps according to the
Netziv, in the future, if & when there will be
a need to stop the traffic
and Egged buses on Kikar Shabbos, they
should have the Ziknei Roshei
Yeshiva sit down in the middle of the
street instead of
14-year-old Bachurim.
Wednesday, July 5, 2017
How This Minhag Started
The כל בו writes that when
the חזן says 'ברכו את ה
he should bow down.
There is no mention in the כל
בו that when the ציבור
answers ברוך ה' המבורך that
they too should bow
down.
The מגן גבורים writes that
the Minhag of the Velt is for
the קהל to bow down at ברכו
but there is no סמך
(source with a slight reason) for doing so.
Since in Shulchan Aruch
(O.Ch.113:3), it is written
"שאין
לכרוע אלא במקום שתקנו חכמים"
One may not bow only in those
places where Chazal
instituted to do so.
The מגן גבורים is desperate
to find a reason why it's
done at ברכו. He came
up with a דוחק answer.
The ביאור הלכה is not happy
with the דוחק answer
from the מגן גבורים and came
up with his own סמך
The (ספר העתים (ר"י אברצילוני (one
of the newly found
Rishonim. It was printed for the first time only about
100 years ago) writes that
when the ש"ץ says ברכו
then the קהל should sit*
"בכובד ראש ראשיהם כפופים"
(respectfully with their
heads bent down.)
Perhaps the origin of this
Minhag was not to bow down
but just keeping ראשיהם
כפופים the way the ספר העתים writes
to sit with heads bent down.
As time went on people
stood up and bowed down
instead. Hence the Minhag
we have today of bowing down.
The מגן גבורים and even the
Chofetz Chaim didn't see
the ספר העתים and
therefore are desperate in finding
a reason for the קהל to bow
down at ברכו.
אמבצי
The Magen Avraham
(51:8)writes that it is possible that
the Halacha of not
bowing is only while standing
and not while sitting.
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