WHY?

 

WHY? 1) A pregnant mother doesn't eat at the Seder, additional כזיתים of מצה or additional 4 כוסות of wine. yet, for כפרות, she adds additional chickens for the fetus. 2) Why would an unborn child without sins need a כפרה?

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JUST ONE SHABBOS

 

Just one שבת in the entire year. According to one תירוץ in תוספות*, (Shabbos 12b) The only day one can bless a חולה and say to him, "שבת היא מלזעוק ורפואה קרובה לבא" is on the שבת between ר"ה and יו"כ    (שבת שובה) *According to ר"מ & ר"י

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Minhagei Chasam Sofer

Chasam Sofer

Interesting Hanhogos and Pesakim for Rosh Hashana from the Chasam Sofer

1.  There is no chiyuv to go to the Mikvah on Erev Rosh Hashana. The only time there is a Chiyuv (Tahara)  is on Erev Sholosh Regolim

2. Hataras Nedarim he made on Erev Yom Kippur and not on Erev Rosh Hashana

3. He insisted the Chazan say  נקדש, - נעריצך at the end of the Piyut  דרי מעלה עם דרי מטה otherwise you miss out the Mitzvah Deorysa of ונקדשתי  . To be Mekayam the Mitzvah, the Chazzan needs to invite, to be Mekadesh Hashem.

4.  For Tashlich all he said were 3x the Pasuk Mi Keil      Kamocho and no other Tefilos.

5  He was Makpid not to eat nuts only on Rosh Hashana and  not on the rest of Aseres Yemei Teshuva

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דעת תורה

 

דעת תורה For the next few weeks, the walls of  Yerushalayim, Bnei Brak etc. will be plastered with posters of pro (Mitzvah) & con (Issur) בחירות. (Israeli elections) The one thing they have in common is that both are claiming to be דעת תורה. I was wondering, how can you claim דעת תורה when for the past 70 years since the establishment of the State. רוב מנין ורוב בנין of גדולי הדור -וגדולי הפוסקים, starting with the חזון איש, etc. held that it is a Mitzvah or at best not an עבירה to vote In the Israeli elections. Yes, it is true that the Satmar Rebbe, הרה"ג ר' יואל טייטלבוים זצוק"ל was a ,גאון הגאונים, צדיק יסוד עולם, קדוש וטהור, ת"ח מובהק etc. but even in such cases, דעת תורה dictates אחרי רבים להטות. Why shouldn't they have to follow the דעת רבים? The Rebbe in his Sefer ויואל משה, asks this question. His answer is that if we are dealing with joining and partnering with the Zionist State which is מינות,כפירה,ע"ז  & הפרת הדת then the rule of אחרי רבים להטות is not applicable. In other words אחרי רבים להטות is applicable to all the Mitzvos in the Torah even חיובי סקילה וכריתות etc. The one exception, where we do not follow the דעת רבים, is having relations with מינים כופרים ואפיקורסים by participating in the טומאה דיגע  Zionist elections. ולא זכיתי להבין דבריו הקדושים. If the רבים says to join & partner with מינות,כפירה,ע"ז then it is understandable not to follow the רבים. However, if the מחלוקת is wheater going to elections is considered joining the מינות,כפירה,ע"ז or on the contrary it's considered fighting מינות,כפירה,ע"ז why shouldn't the  rule of  אחרי רבים להטות apply? Otherwise all מחלוקת in the whole מסכת עבודה זרה we should Pasken לחומרא and disregard the other צד even where you have a רבים.

 

 

The First Test

 

The סדר הדורות based on a Midrash writes: (year 1948)   The night אברהם אבינו was born, Nimrod's elders & magicians came to celebrate in Terach's house. As they left the house they looked up at the sky and saw one large star swallowing up four other stars.   The magicians told this to the king (Nimrod) and recommended that the child should be killed.   The king went to Terach and asked him for his son. After a long discussion, Terach asked the king to hold off for three days. After three days, Terach gave the king a baby boy born to one of his slaves.   תרח took his son אברם and hid him for ten* years underground so they would not suspect him of what he actually did.   This is what the פייטן was referring to when he wrote the סילוק (last long Piyut before Kedusha) second day of Rosh Hashana Shachris) "ונחבא בארץ י"ג שנים שלמים ולא ראה שמש וירח" The מטה לוי on the מחזור has a wrong פשט  claiming Avram was locked up for 13 years because he destroyed his father's idols. It is very clear from the  פיוט that the מטה לוי had the wrong story for the first נסיון a) The first נסיון is referring to בהולדו that happened immediately after he was born. b) The second נסיון was when he destroyed the idols and thrown into the furnace. *The Girsa in our Piyut is 13 years

Forcing The angles

מלאכים (angels) acting as intermediates

for the Tefilos ,is mentioned in the Gemoro (Shabbos 12b).

Tefilos directed to the  מלאכים* started in the times of the 

Gaonim. We find in Selichos, Pizmonim & Piyutim where we 

daven directly to the מלאכים.

Kabbalists  had a  practice of  forcing an oath on 

the מלאכים.  (  משביעין את המלאכים ).

Hashem gives permission to the מלאכים to do as they 

are commanded (by humans) even if the recipients  are 

not worthy and have no zechusim for the favour. (Levush)

There used to be a Minhag for Chazanim to force an 

oath on the מלאכים.

The Chazanim were concerned, an עין הרע will cause them to lose

their voice during Davening.  

The Chazanim had a Nusach they said, before saying המלך.(Yomim Noroim)

בשם שמעי' -------(שמות של מלאכים)---- אני פלוני בן פלוני משביע אני עליכם  (

שתסייעו לי שאתפלל היום בקול רם ונעים וערב ואל יחר גרוני ואל ילאה רוחי וכוחי

(In the name of the Malochim --- I Ploni the son of Ploni, place a Shevuah

on you (Malochim) that you will help me to Daven today with a voice

that is loud, pleasant  and sweet, and my throat shouldn’t anger (cough)

and my spirit and strength shouldn’t tire.)  

The Levush (O.Ch.584) was against this השבעה (oath). He claims it

is wrong to force Hashem to accept your Tefillos**. The acceptance of

Tefillos is dependant on the כוונת הלב,and you may not force it.

The second issue the Levush had against it, was, Hefsek, The Nusach was

said after ברוך שאמר.(before Hamelech)

The Levush suggest to eliminate it altogether and if not possible, then it

should be said beforeברוך שאמר.

*Many Poskim(Maharal, Vilna Gaon< Chasam Sofer etc.)

were against it, but weren’t successful,in stopping  it.

** loss of voice would be a sign of non acceptance of Tefilos

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Don't risk it

 

Parshas Hashavua נצבים ובחרת בחיים דברים ל:י"ט The  חרדים quotes a תשובת הר"ן who writes that the מצוה of ובחרת בחיים is not only applicable to performing מצות. It also applies to worldly matters. If one has a choice between a risky or safe way and he chooses the safe way he is מקיים the מצוה of ובחרת בחיים (even when risk is minimal) By canceling your ticket to Uman you will be מקיים  the מצוה of ובחרת בחיים