Rabbeinu Bachya (Devarim 11:13) and to serve Him with all your hearts.” Our sages in Taanit ask rhetorically: “what kind of service can one perform for G’d with one’s heart?” They answer: “Prayer.” They prove this from Daniel 6,17: “your G’d, the one whom you serve constantly, He will save you.” Was there then a Temple for the Jewish G’d in Babylon where Daniel could have offered sacrifices? Clearly the King must have referred to the G’d to whom Daniel prayed in his heart. In verse 11 of that same chapter Daniel is described as opening the window of his room facing Jerusalem when praying. David also said in Psalms 141,2: “take my prayer as an offering of incense.” Moreover, our sages in Berachot 26 have said that the daily prayers nowadays are in lieu of the daily communal offerings, the תמידים. It is important to appreciate that the power of prayer is such that it can bring about changes in the laws of nature, save people from mortal danger, and bring about cancellation of evil decrees by G’d.
Sunday, October 2, 2022
Torah vs science
Rabbeinu Bachya (Bamidbar 33:1) ראשית חכמה קנה חכמה ובכל קניניך קנה בינה, “The beginning of wisdom is: ‘acquire wisdom!’ With all your acquisitions acquire insight.” (Proverbs 4,7) In this verse Solomon taught the people that the first kind of wisdom they are to acquire is the wisdom dispensed by the Torah. This is the meaning of ראשית חכמה in the verse we quoted. Once a person has acquired this wisdom he also needs to acquire insight, discernment, in order for him to understand the connection between different phenomena. Wisdom is always totally incomplete unless accompanied by a measure of such ability to discern relationships. Seeing that the attribute (or emanation) בינה insight, discernment, is so crucial, Solomon advises a person to spend his entire fortune in his search to acquire בינה. The words: “with all your acquisitions acquire insight,” mean that “even if you have to spend all your money in order to acquire this attribute, do so, for true wealth is בינה, not money.” Wisdom is also portrayed as shouting (to its owner) (Proverbs 8,18) “riches and honor belong to me, enduring wealth and success.Solomon was forced to inform us here that the first and foremost requirement for his נפש, personality, is the acquisition of Torah knowledge before learning any other disciplines. If he were to acquire other kinds of knowledge first, these are apt to turn his heart away from true wisdom and implant in his mind worthless ideas. However, if a person studies Torah first and makes it the mainstay of his outlook in life he is then permitted to study other disciplines, sciences, etc., seeing that if he has built a sound base of Torah knowledge for himself he is not liable to be corrupted by the philosophically negative elements which are part of other disciplines. Torah knowledge will always remain “floating” on top just as does purified silver..... All other wisdom contains elements comparable to dross, impurities, which have a tendency to invalidate that wisdom. Our Torah, by contrast, will not lead man to sustain losses either in money or through misleading him philosophically.
When Solomon demands that Torah must be the first subject studied, he means that unless one learns about the meaning and purpose of miracles one may fall victim to the theory that nature preceded the Lawgiver chronologically, that the universe was not created by Hashem. The reason that in Hebrew nature is known as טבע is that if one delves into the study of nature before having studied Torah such study is liable to swallow a person, he will “sink into a morass,” just as people who are drowned by the sea, טובעו, were drowned, because they had not learned to swim first A person who has studied Torah and early Jewish history summarized in the Torah knows that in addition to “nature” and natural laws, the Creator Who is totally free has demonstrated on many occasions that He is the master of what we call “laws of nature” by temporarily suspending these so-called eternal laws and thus demonstrating that it must have been He who had created and formulated them in the first place. Scientists, i.e. people who study nature, believe only the evidence of their eyes. When they read about the miracles which the Torah records they assume that the desert through which the Israelites marched must have been a very benign strip of land, capable of producing crops, etc., etc. They totally deny what the Torah describes as “this great and terrible wilderness inhabited by fierce serpents, etc., etc., through which the Lord your G’d has led you” (Deut. 8,15). The point made by the Torah is precisely hat the deserts through which the Israelites marched was even more hostile to human habitat than regular deserts. This is why the Torah stresses beyond doubt “it was not a place where one could sow or expect to plant fruit-bearing trees such as figs, pomegranates, etc.” There were no wells.
Simonim Rosh HaShanna
Horious (12a) (Kerisos 6a)Rabbi Ami said: This person who seeks to know if he will complete his year or if he will not, i.e., whether or not he will remain alive in the coming year, let him light a lamp, during the ten days that are between Rosh HaShana and Yom Kippur, in a house in which wind does not blow. If its light continues to burn, he knows that he will complete his year.And one who seeks to conduct a business venture and wishes to know if he will succeed or if he will not succeed, let him raise a rooster. If the rooster grows fat and healthy, he will succeed. One who seeks to embark on a journey and wishes to know if he will return and come to his home or if he will not, let him go to a dark [daḥavara] house. If he sees the shadow of a shadow he shall know that he will return and come home. The Sages reject this: This omen is not a significant matter. Perhaps he will be disheartened if the omen fails to appear, and his fortune will suffer and it is this that causes him to fail. Abaye said: Now that you said that an omen is a significant matter, a person should always be accustomed to seeing these on Rosh HaShana: Squash, and fenugreek, leeks, and chard, and dates, as each of these grows quickly and serves as a positive omen for one’s actions during the coming year.
Tur (Orech Chaim 583) In the first chapter of Keritot, we have the text (Keritot 5b): Rabbah said, "That person that wants to know whether he will take out the year or not, should bring a candle during the ten days between Rosh Hashanah and Yom Kippur into a room where the wind is not blowing. If its light (its flame) continues, he will know that he will continue the year. And a person that wants to conduct a business deal and wants to know if the deal will be a successful one or not, should feed a chicken. If it becomes nicely fat, he will know that it will be successful... Abbaye said,"Now that you have said that a sign is a [correct] matter, a man should accustom himself to eating citron, squash, beans (rubia), leeks (karti), beets (silkei) and dates (tamrei) on Rosh Hashanah." Rashi explains that rubia is clover. Rubia - our merits should increase (yirbu); karti - (the enemies) should be cut off (yikaretu), etc.; silkei - removed (yistalku), etc.; tamrei finished (yitamu), etc.; squash because it is quick to grow. And from this grew the [various] customs, every place according to its custom; as in Germany, where they are accustomed to eating sweet apple with honey at the beginning of the meal, to say, "Let this new year be sweet for us." And in Provence they are accustomed to bring all types of novelties [to the meal] and to eat a sheep's head and lung, to say, "Let us be at the head and not at the tail;" and the lung because it is light. And our teacher, Rabbi Meir of Rothenberg was accustomed to eat the head of a ram to commemorate the ram of Yitzchak.
Shulchan Aruch (Yoreh Deah 179) Not to do magic, necromancy, or divination. Containing 19 sections. We do not make inquiries to astrological seers, nor to the fates. [Comment of Rema: Because it is said, "You must be wholehearted with the LORD your God." (Deuteronomy 18:13) And certainly it is prohibited to make inquiries to magicians, diviners, and sorcerers. (Piskei Mahara"i 96)]2We have the custom to not begin things on the second or fourth days of the week (Monday or Wednesday) and we only take wives during the full moon. [Comment of Rema: And therefore, we have the custom as well to begin study on Rosh Chodesh, because even though there is no divinatory benefit, there is a symbol (SM"K 136). What a person knows to be inauspicious, they should not do, and they should not rely on miracles. However, one must not investigate this matter, because one should be "wholehearted" (Responsa of Ramba"n 286) as will be explained.]3One who says, "My bread has fallen from my mouth!" or "My staff from my hand!" or "My child calls from behind me!" or if a deer stopped before them on the road, or a snake passed on their right, or a fox on their left- someone to whom these things have happened, and they derive divination from it, not to go on a trip, or not to begin a project; or similarly, those who do divination by rodents or by birds or by the stars; or similarly one who says, "Do not begin asking me for payment, as it is morning" or "as it is after Shabbat" or "as it is after Rosh Chodesh;" or similarly one who says, "Slaughter that hen, as she cried out like a raven!" or "this hen, as she cried out like a rooster!" These are prohibited. [Comment of Rema: Some say that if one does not say the reason why they are directing to slaughter the hen, but simply says "slaughter this hen" then it is permitted to slaughter it, if she did cry out like a rooster (B"Y citing R"A in the Responsa of Mahari"l 118) and this is how the custom is practiced.]4A child's or a woman's house: even if there is no divinatory benefit, there is a symbol. [Comment of Rema: If one has succeeded afterwards three times, or not (B"Y citing Rashi). And similarly one may say to a child, "Tell me your verse (of current study)" (Tur). Some say that one may make a sign about something that is still to happen, like Eliezer, Abraham's servant did, or Jonathan (Tur and R"D Kimchi) but some forbid it (Rambam and SM"G). But one who proceeds wholeheartedly and trusts in Hashem will be surrounded by kindness.]5"A spell-caster" (Deuteronomy 18:11) is someone who gathers animals or snakes or scorpions or mosquitoes or flies with whispers.6Someone who has been bitten by a scorpion: it is permitted to whisper spells for them, even on Shabbat, and even though this thing is completely ineffective, because the person is in danger, they permitted it in order that their mind should not be torn apart (made insane).7Someone who is being chased by a snake or scorpion: it is permitted to whisper spells in order to prevent them from harming one.8Someone who whispers spells over a wound, or over someone ill, and then spits, and then reads a verse from the Torah: this person has no portion in the World to Come. But even if they do not spit, however, it is still prohibited. But if there is danger to life, then anything is permitted. [Comment of Rema: And some say that all this is only forbidden when one reads the verse in Hebrew but not in a foreign language (Rashi citing his teacher). However, it is best to be careful about spitting, as much as possible, especially if one is reciting the Divine name, as this person has no portion in the World to Come (as is indicated by the Tur in the R"I's opinion).]9A child who has been wounded: we may not recite verses over them, or place a Sefer Torah upon them.10A healthy person: it is permitted to recite verses over them, in order to protect them from the damaging forces.11To measure a belt (of a person who is ill) and to whisper spells over it is permitted, even on Shabbat. [Comment of Rema: And see OC 306, and the rule is the same for other whispered spells. And see OC 301 for which whispered spells and which amulets are forbidden.]12It is permitted to by healed by an amulet, even if it has Divine Names inside. And it is similarly permitted to carry amulets that have verses inside. This is specifically for protection, not to become ill, but does not permit someone who has a wound or an illness to be healed by them. But it is forbidden to write verses in the amulets.13"A necromancer" (Deuteronomy 18:11) is someone who starves themselves and sleeps in the cemetery in order to have unholy spirits rest upon them.14To make someone ill swear an oath to return after death to tell one whatever they ask: this is permitted. [And some permit even after death, if one is not making an oath with the body of the deceased but only their spirit. (As is indicated by Hagahot Maimoniot citing R"AM, which does not accord with the Beit Yosef.)]15Illusion-making is prohibited, but it is permitted to do so using the Sefer Yetzirah. [Even if this includes actions (Tur).]16Demonic work is prohibited, but some permit inquiring of them about stolen items. [Comment of Rema: And derived from this (B"Y and Hagahot Maimoniot 11 in "Laws of Theft") And to force them to swear oaths using Divine Names, some permit in any situation. (B"Y citing N"Y and citing that comment) But in any case, most of the practitioners of this do not get out of it peacefully, so one who wants to protect their soul will distance themselves from them (demons) (B"Y).]17Those who customarily set a table with various types of foods on the night of a circumcision and say that it is auspicious for the baby: this is prohibited. [And see above at the end of 178)18To smudge the house using herbs with good scents: some forbid unless one is doing so in order to remove bad scents.19One who burns incense for a demon, to connect with it and force it to do one's will is guilty of worshipping idolatry. One who studies from a sorcerer, even words of Torah, is worthy of the death penalty.
Shulchan Aruch (O.C. 583) (1) One should eat beans, leeks, beets, dates, and pumpkin. And as one eats the beans (rubiya), they say: God, may our merits increase (yirbu)! Eating leeks (karti), they say: God, may our enemies be wiped out (yekartu)! Eating dates (tamri), say: God, may our enemies disappear (yetamu)! Eating pumpkin (kra), say: God, may our judgement be ripped up (yikra) and may our merits be called out (yikrau) before You! RAMA: Some have a custom of eating a sweet apple in honey, and saying: May a sweet year be renewed on us! This is what we do. Some eat pomegranates, and say: may our merits be as many as pomegranate seeds! And we are accustomed to eat fatty meat and all sorts of sweets.
Meiri (Horios 12a) Many behaviors are permitted despite seeming to be nichush, for these are not surely not actual nichush but are instead a siman to inspire an individual to proper conduct. This explains why the Gemara instructed that one serve various plant foods at his table on the eve of Rosh ha-Shana, as some of these plants grow rapidly and some grow to significant height. And, in order to avoid this being done in a superstitious fashion, the rabbis instituted that we recite repentance- oriented formulae in conjunction with these foods ... It is well-known that these are but inspiration, as the real crux is not these formulae, but rather repentance and good works
Be'er HaGolah (Be’er 2 7)And with regard to Abayei's statement in Horayot that
it is a significant sign to eat gourd, fenugreek, leeks, beets, and dates, this
I found to be astonishing, as it appears to be nichush. But this cannot for if
so, the actions of Elisha and Jeremiah would be nichush... and heaven forbid
such a thing! Rather, this is a sign and omen for the successful completion of
the task, as explained by Ramban, a recipient of Divine kabbalah, to whom alone
were revealed the foundations of wisdom and the secrets of the Torah, that for
a Divine decree, if it is accompanied by a po'el dimyon, (a demonstrative act),
then it will be fulfilled regardless of what else may happen. Thus prophets
made such acts. And all this is clear...And thus learn to understand these
words, for it is wondrous wisdom, to perform, alongside a Divine decree on
high, a demonstrative act below, so that the decree may be fulfilled for good.
That is why it is appropriate to make signs and demonstrations, as we see the
prophets have done. And this explains the eating at the beginning of the year
things which serve as a good omen, so that the there will be a good decree
which must be fulfilled. And this is not nichush, merely a marker such that
there will be a good decree. Thus it says "now that you have said omens
have substance", for these words mean that on account of the omen the
positive decree will come into being. And these words are more pleasant and
precious than fine gold, and all worldly materials cannot equal them.
חידושי אגדות למהר"ל הוריות דף יב עמוד א
אין מושחין את המלכים. יש בני אדם מתמיהים על זה, ומכ"ש מן האומות ששואלין על זה, כי נראה שהוא כעין ניחוש. ואין זה ניחוש, כי הרבה דברי' תלוים במקום, כי הכל כאשר המקבל מוכן ולפיכך כאשר מוכן המקום שיקבל המקבל אז מקבל הדבר הטוב, וכן אם המקום רע אין מקבל המקבל דבר טוב. ולפיכך אמר שאין מושחים [את] המלכים אלא על המעיין שזה המקום מוכן לקבל המשך, שהרי המים מושכין וכן תמשך מלכותו. וכן מה שאמר מי שבא לידע אי מסיק שתא אי לא מסיק שתא וכו', הסימן שנעשה אל האדם הוא קרוב אל הדבר, כי מי שהוא קרוב אל ההצלחה נראה בו סימן הצלחה, וכן להפך, ומי שהוא [קרוב] אל החיים נעשה בו סימן של חיים, ולפיכך הנר שהוא דומה אל הנשמה אי משיך נהוריה סימן לו שהוא חי, ואי לא משיך נהוריה הוי סימן אל הרע. וכן מה שאמר מאן דבעי למיעבד וכו', כי התרנגול הוא זריז והוא נקרא גבר, וכל עסק צריך זרוז ולכך סימנא כמו זה מלתא היא, ודבר זה יש לך להבין כי התרנגול הוא ראוי לסימן זה ביותר. וכן מה שאמר (דבית) בביתא דחברא אי חזי בבואה דבבואה, כלומר כי בביתו אין נקרא שהוא על הדרך, אבל בבית חבריה נקרא שהוא על הדרך, ואי חזי בבואה דבבואה מורה כי יש שמירה וצל עליו, ואם לאו סר צלו מעליו ולא ילך באותה שעה. ומי שאין נותן מקום ולא יאמין לדבר זה, רק שענין האדם נוהג על פי הטבע, דבר זה סכלות, כי [ראוי] האדם בפרט שיהיה הנהגתו לא כמו בהמה שאין מזל לבהמה, רק הנהגת הבהמה טבעית והנהגת האדם היא רוחנית כי יש לו מזל. וכיון שיש לו מזל, המזל נראה ע"י סימן, וכך מועיל סימן שעושה למטה שיהיה דבק האדם בטוב למעלה, שאין הנהגת האדם כמו הבהמה שאין לה כח ומזל למעלה.
ולכך אמר השתא דאמרת סימנא מלתא היא יהא רגיל (למחוי) [למיכל] וכו' כי אלו דברים קרא הוא גדול מאוד וסימן הוא שיגדל, ורביא הוא בבנים, כרתי שיכרית שונאיו אשר הם צורריו, תמרי שנאמר צדיק כתמר יפרח, סלקי שיסלק ממנו הש"י החטאים לכך הם אלו (שלשה) [חמשה] הם סימן טוב מתחבר אליהם ע"י אכילה, שאין יותר חבור אל דבר כמו האכילה ויהיו אליו לטובה. ואין דבר זה דבר קטן כי כבר האריך הרמב"ן ז"ל בפרשת לך לך כי גם הנביאים היו עושים סימנים שיהיה הסימן לטוב להם כמו שהאריך הרמב"ן ז"ל שם, לכך יסתם פיהם של דוברי שקר המדברים על צדיקים עתק שחושבים דבר זה כמו ניחוש, ואין הדבר כן רק שהוא סימן טוב בשעה שראוי אל זה וכמו שאמרו ז"ל סימנא מילתא היא.
ואני אומר כי אלו דברים נזכרו בהם זכות אבות, כי כך אמרו ז"ל במדרש (ויק"ר פכ"ט) מלמדך להועיל אמר הקדוש ברוך הוא תהיו מזכירין לפני זכות אבות בר"ה שהוא יום הדין ותהיו נצולים מן הדין. ולכך יהיו לפניו אלו דברים שהם סימן טוב, והמעלה שהיה לאבות נזכר בזה, ובזה יהיה ניצול מן הדין. והנה קרא פרי גדול מאוד וזהו סימן לאברהם שנאמר עליו (יהושע י"ד) האדם הגדול בענקים. רביא הוא סימן ליצחק שאליו נאמר (בראשית כ"ו) והרביתי את זרעך, כי מן מדת יצחק הברכה באה לעולם. ולכך דרשו במדרש (פסחי' קי"ז ב') ואעשך לגוי גדול שאומרים אלקי אברהם ואברכך זה שאומרים אלקי יצחק, כי אברהם ברכתו הגדולה, ויצחק ממדתו הברכה לעולם, ולכך אמרו ואברכך זה שאומרים אלקי יצחק. והנה שתי אלו ברכות הם באיכות ובכמות, ברכת הגדלות היא באיכות וברכת הרבייה היא בכמות. וכרתי הוא כנגד מדת יעקב שעליו נאמר (בראשית ל"ב) כי שרית עם אלקים ועם אנשים ותוכל, שזה היה מדת יעקב שהיה גובר על שונאיו ושונאיו לא יוכלו לו מצד ברכתו העליונה. ותמרי הם הצדיקים שנאמר (תהלים צ"ב) צדיק כתמר יפרח וגומר. וסלקי הם בעלי תשובה שסלק חטאם, ומדריגתם גדולה שבמקום שבעלי תשובה עומדין צדיקים גמורים אין יכולים לעמוד, וזכות אלו יהי' מגין עלינו בדין. אבל במרדכי לא גרס רק קרא רביא כרתי, וגרסא זאת נראה נכונה לפי שאלו שלשה הם מורים על סימן טוב והיו גם כן באבות העולם וזכותם יעמוד לנו בדין הם ברכות כוללות הכל כמו שפרשנו ואין להאריך.
קרן אורה מסכת הוריות דף יב עמוד א
האי מאן דבעי למידע כו' עיין מהרש"א בח"א שהאריך בזה, ותוכן דבריו דלטובה אין בו משום ניחוש וכל הני דתני בסנהדרין (ס"ה ע"ב) הם ניחוש לרעה וזה אסור. ולא משמע כן בחולין פרק גיד הנשה (חולין צ"ה ע"ב) גבי הא דאמר רב מברא אתי לאפאי יומא טבא לגו. וקאמר התם אלא משום דנחיש, והאמר רב כל ניחוש שאינו כאליעזר כו' אינו ניחוש. ולדברי המהרש"א ז"ל תיפוק ליה דמותר לעשות סימן לטובה. והא דאליעזר נמי אמאי הוי ניחוש, הא עשה סימן לטובה. כמ"ש והיה הנערה כו', ועיין בדברי הרמב"ם ז"ל בפי"א מהלכות ע"א, ובדברי הראב"ד שם ובנושאי כליו. ועוד מ"ש דגבי לא תעוננו אסור ליתן עונה אפילו לטובה, כדאיתא התם בפ"ד מיתות (סנהדרין שם). ולענין ניחוש אינו אסור אלא לרעה. ונראה דלעשות לו סימן לדבר מותר, ואינו בכלל ניחוש. ושורש כל דבר זה הוא ממשיחת מלכים על המעיין. דילפינן מינה דסימנא מלתא היא. וכה"ג נמי סימן הנר והתרנגולת הוא דבר שאין בו ניחוש, אלא סימן בעלמא מעין הדבר. כי הדלקת הנר הוא סימן מעין חיות האדם על האדמה, כמ"ש (ש"א ג', ג') ונר אלהים טרם יכבה כו' וכן גידול התרנגולת הוא סימן להצלחת העסק, ומ"מ דברי המהרש"א ז"ל נכונים דלרע ח"ו אין לחוש לשום סימן, וכמו שאמרו ז"ל (סוכה ל"ט ע"א) על ליקוי המאורות מאותות השמים אל תחת
שער יוסף מסכת הוריות דף יב עמוד א
ולאו מילתא היא. כתב הרב בית דוד ז"ל א"ח סי' שע"ה, דאעפ"י שכשראה דלית ליה בבואה דבבואה יושב ואינו יוצא לדרך, עכ"ז חלשא דעתי' ומצטער ומתרע מזליה ומחמת זה יבואו לו הפחדים בהיותו בביתו עכ"ל, ומדברי רש"י ז"ל מוכח איפכא שכתב דמתרע מזליה ולא הדר אתי, וכפ"ז צ"ל דודאי הוא צריך לצאת וזה הסימן לדעת אחרית דבר מראשיתו, אבל מוכרח הוא לצאת הגם דלא חזי בבואה דבבואה, ולהכי אמרינן ולאו מילתא היא וכו', וכן נראה ממ"ש המרדכי ריש יומא דולאו מילתא היא לא קאי אלא אמאן דבעי למיפק משום דהשטן מקטרג בשעת סכנה כגון בדרך, ובדבר קטן חלשא דעתיה ע"ש, אלא דקצת יש להרגיש לפ"ז, דהול"ל האי מאן דנפיק ובעי למידע, ותו דכפ"ז משמע דאם אינו מוכרח לצאת ואי לא חזי בבואה דבבואה לא יצא שרי לאיניש לנסויי, וק"ק דהטור בא"ח סי' תקפ"ג השמיטו לגמרי וע"ש בב"י ויש לישב. וכתב מרן ז"ל בב"י שם דאיתא בגמרא אמאן דבעי למעבד עסקא נרביה תרנגולא על שמיה דההוא עסקא ולא חשש לכותבו הטור וכו' ע"ש. ובנסחתנו הכא ופ"ק דכריתות ליתיה בגמרא, וכן מוכח מפירש"י הכא והתם דאיהו ניהו דקמפרש על שם ההוא עסקא מכלל דלא גרסי' ליה בגמ' והטור העתיק דברי הגמ' לחוד כי כן אורחות פוסקי הלכות על הרוב כידוע.
השתא דאמרת סימנא מילתא היא יהא רגיל למיחזי וכו'. כתב הרמ"ה ז"ל דאמתניתא קאי דקתני אין מושחין את המלכים אלא על המעיין כדי שתמשך מלכותם, אלמא סימנא מילתא היא. וכתב עליו הרב באר שבע ז"ל דאינו מוכרח דקאי דוקא על הבריתא, אלא אפשר לומר דקאי על רבי אמי עכ"ד, ולענ"ד הקצרה אפשר קצת לומר דטעם הרמ"ה ז"ל דאי נימא דקאי ארבי אמי קשה על אביי, דטפי הוה ליה לסמוך דבריו על הבריתא מלסומכם על דברי רבי אמי, ואין לומר דלא ידע לבריתא כי בריתא כשמביאה הש"ס בלשון תנו רבנן היתה שגורה בפי הכל כמשניות, וכמ"ש בשיטה מקובצת דכתובות דף ל"ז ע"ב, הלכך פי' הרמ"ה ז"ל דהכי הוא קושטא דמילתא דאביי אברית' קאי, וכן מוכח מדברי המרדכי מס' ר"ה דקאי אמתנית', וע"ש דמייתי הגירסא יהא רגיל למיתי וכו' ובריש יומא למיכל, ועיין בארחות חיים דף צ"ט ע"ד ובב"י א"ח סי' תקפ"ג ע"ש.
יהא רגיל למחזי בריש שתא קרא ורוביא וכו'. כת' הרב המאירי ז"ל בפסקיו כ"י למכילתין וז"ל בקיצור דברים הותרו לפעמים דרך סימן לעורר לבו להנהגה טובה, והוא שאמרו ליתן על שולחנו בליל ר"ה קרא וכו', וכדי שלא ליכשל בהם לעשות דרך נחש תקנו לומר עליהם דברים המעוררים לתשובה, והוא שאומרים בקרא יקראו זכיותינו וכו', ורוביא פירוש בו גדולי הרבני' תלתן, ואנו מפ' בו קטנית הנקר' פאצו"לי, וידוע שכל זה אינו אלא דרך הערה שאין הדבר תלוי באמירה אלא בתשובה ומ"ט, אבל הדברים שנעשים דרך נחש חלילה אין פקפוק באיסורם, והוא שאמ' הנה על קצת בני אדם שכשמתחילין בסחורה וכו' הנה אמר על כלם ולאו מילתא היא, כלומר ואין ראוי לבטוח על אלו ההבלים ועשייתם אסורה עכ"ל, וק"ק לענ"ד דמלשון הש"ס דקאמ' דילמא חלשא דעתיה וכו' משמע דלא מצד איסור נגעו בה אלא מטעם דלא ליתרע מזליה, ועיין בהרמב"ם ז"ל פי"א מהלכו' עכו"ם ובמפרשיו ודינא דחיי לאוין נ"א וגופי הלכות דף ע"ג. ומרן ז"ל בש"ע א"ח סי' תקפ"ג לא כתב אלא הא דאביי, ולכאורה היה מקום לומר שסברתו היא כסברת הרב המאירי ז"ל, דמ"ש ולאו מילתא היא קאי אכולהו, והא דאביי דרך סימן לעורר לבו וכו', אמנם הדבר פשוט שלא נתכוון מרן ז"ל לכך, שהרי בב"י לא הביא אלא דרש"י, והמרדכי ס"ל כהטור דולאו מילתא היא לא קאי אלא אמאן דבעי למיפק, ולא הוזכרה בב"י סברא זו דה' המאירי ז"ל משום א' מהפוסקי', ולפיכך נראה דכוונת מרן ז"ל כמ"ש הרב פר"ח והרב בית דוד ז"ל, דאי נמי דהנך דמייתי הטור שריותא נינהו הולך בתום ילך בטח והבוטח בה' חסד יסובבנו, ומיהו מה שרצה להסכים הרב בית דוד ז"ל שם דברי מור"ם ז"ל סי' תרס"ד לדברי הזהר, לענ"ד הקצרה גבה טורא ביניהו כאשר למראה עיניו ישפוט המעיין וק"ל. [אחורי תרעא. וכן כתב הרשב"ץ ברמזי ראש השנה הנדפסים בדף כ"ה ע"א דרוביא הוא פול המצרי ונקרא רוביא ובערכי לוביא, ומייתי מהירושלמי ריש פ' במה אשה דאמרו ההן פולא מצראה כדון רטיב אינון צווחין ליה לובי כדו נגיב אינון צווחין פול מצראה, וכתב שם הרשב"ץ דהיו מביאין לפני רב האיי גאון פול המצרי בליל ר"ה. ועמ"ש הרמב"ם ורע"ם בפירושיהם פ"ק דכלאים דשעועית הוא לוביא. ועמ"ש בספרי הקטן ברכי יוסף א"ח סי' תקפ"ג]. ועיין בספר האגודה בר"ה ובכריתו' ע"ש, וברש"י דהכא וכריתות, וב"י ופר"ח, ובספר מגן אברהם ריש סימן תקפ"ג ע"ש ודוק.
Probable biological mother in embryo mix-up: ‘I wish I could hug the other woman’
This type of case — where an embryo is implanted in the wrong woman — appears to be unprecedented in Israel, making it unclear how things will turn out if the matter goes to trial.
Donald Trump Calls Biographer a 'Maggot' as Dispute Ramps Up
https://www.newsweek.com/donald-trump-calls-biographer-maggot-dispute-ramps-maggie-haberman-1748142
"Maggot Hagerman [sic] of the Unfunded Liability plagued New York Times is my self appointed Biographer, even though she got the Russia, Russia, Russia Hoax & the Mueller Report conclusion completely wrong, & refused to write about the FACT that the Democrats spied on my campaign, Lied to Congress, & Cheated and Lied to the FISA Court," the former president wrote."Maggot was also duped on Impeachment Hoax #1 & Impeachment Hoax #2, & said in 2016 that, 'Trump will NOT run for President.' She is a bad writer with very bad sources!" Trump added.
How one New York county went from fighting measles to battling polio
https://www.politico.com/news/2022/10/01/new-york-polio-measles-outbreak-00059258
Many of those cases were reported in the state’s Orthodox Jewish communities, though some were also found in Wyoming County’s Mennonite community and among other groups that often oppose vaccines.
Saturday, October 1, 2022
Russia retreats from Lyman a day after Putin’s annexation
https://www.politico.eu/article/ukrainian-forces-close-in-on-lyman-in-donetsk-region-kyiv-says/
Russia withdrew its troops from the strategic city of Lyman in Ukraine’s eastern Donetsk region on Saturday, a day after President Vladimir Putin hailed the annexation of Donetsk.
The retreat, announced by the Defense Ministry in Moscow, comes as Kyiv’s counteroffensive against Russia’s invasion makes further gains and presents a big setback for Putin.
Due to “a threat of encirclement, allied troops were withdrawn” from Lyman “to more advantageous lines,” the Russian Defense Ministry said on Saturday in a Telegram post.
Putin on Friday proclaimed the annexation of Donetsk along with three other regions, following referendums that Western countries declared a “sham.”
A petition to strengthen the hands of those involved in solving the housing crisis
Below is a google translated letter I received recently
What is the thing that disturbs the rest of the ultra-orthodox public, and makes his life more difficult than anything else?
He has nowhere to live.
A simple, basic thing like a roof has become unattainable.
The general public still has these options. Our public simply does not have it.
An apartment in the farthest periphery currently costs NIS 800,000, as of the time of writing. Public opinion is skyrocketing.
The burden is heavy on the shoulders of parents who are failing. Look left and right, follow those who started marrying girls - and you will see. People lose the joy of life, become a shadow of themselves, busy and preoccupied all day long with the wheel of fortune, dodging creditors, chasing Arabs.
The distress is not only of the parents, but also of the couples themselves. People live in underground warehouses called "housing units" for some reason, with three and four pitzkaleach, without any outlook on the future.
The ultra-orthodox public is a huge public of about a million people, which is growing all the time. The broadest cross-section of this public belongs to the Lithuanian sector (even if the Knesset does not express this, the things are known and painful and so on). This sector is the most diligent in Torah on the one hand, and the poorest on the other hand.
Is there any housing program on the horizon?
Does anyone have an idea where to house the thousands of couples currently stuck in warehouses and parking lots and attics in all the ultra-orthodox cities? And does anyone have an idea where to house the tens of thousands of couples on the way, those who are now en masse populating Wolfson and Farah, Wolf and the old seminary, Hebron and Ponivage, the Elisheva and Feuerstein girls?
What do you think someone would do here? Should they build more shriveled units on top of the towers in the ultra-orthodox cities?
The electoral power of the ultra-orthodox sector, in the Knesset - equals between seven and eight mandates. With seven mandates, you can do a lot: you can demand the housing portfolio, you can set up committees and chair them, you can make the marketing of tens of thousands of apartments to the ultra-Orthodox public a threshold condition for entering the coalition.
But this is not happening, because our people are not in the positions of power relevant to this issue, which is in our very soul. From reading the Yatad Na'am newspaper on Tuesday, it can be concluded that the representatives are busy with burning issues such as the conscription decree and the conversion decree. But the time has come to understand that the housing decree is no less serious, and threatens the continued establishment of the Torah world. It hurts the bridegrooms who marry children, and it hurts the peace of mind of young couples. This is a decree on the Torah world in the full sense of the word.
We have reached a mental health check.
What was is not what will be.
We heard with our ears in a tearful and tearful conversation from one of the great leaders of the Yeshivas of Israel, that the treatment of this issue is as urgent and important as, and even much, much more than the treatment of the kashrut reform of the giving of this or that priest. The world of the Torah. The headlines in the party newspaper should deal with the issue of housing, which keeps sleepless nights away from the eyes of the wealthy, and not with struggles and skirmishes with this or that member of the Knesset.
The Council's decision reads: "The Council of Torah Elders strengthens the hands of the representatives of the Torah flag in the Knesset and the local authorities to continue to do as much as they can to find a solution to the housing crisis in the ultra-Orthodox public, so that the young couples can purchase a roof over their heads without sorrow and anguish."
The issue of housing is a complex and complicated issue, which even many good people who tried to deal with it did not succeed. We are not satisfied with random and occasional treatment of this or that public representative. Even a flattering headline in the newspaper about negotiations to release agricultural land for construction will not solve the problem. The Elders of Israel were instructed to establish a professional committee in their delegation that would be composed of people who are experts in the field of housing and would concentrate exclusively on this issue, and the members of the Knesset would act according to the committee's instructions.
On the mission of the elders of Israel, we went out to the public, to shout and cheer about the terrible plight, and to sign the masses of members of the ultra-Orthodox sector on a petition calling on the representatives of our public to act in a real way, to make a change, here and now.
Brooklyn Roads Become Available for Kohanim
https://hamodia.com/2022/09/29/brooklyn-roads-become-available-for-kohanim/
Kohanim can now travel by car on several roads bordering Washington and Greenwood cemeteries in Brooklyn, as overhanging trees have been trimmed and no longer protrude onto the street. Due to the years-long advocacy efforts of Assemblyman Simcha Eichenstein, New York City agreed to trim the trees, which until now had forced kohanim to seek alternative routes in Boro Park and Midwood. The initiative was carried out under the guidance of Harav Yitzchok Stein, Supervisor of Va’ad Mishmeres Kahuna.
Friday, September 30, 2022
In step toward civil marriage, Jerusalem court accepts ‘Zoom weddings’ from Utah
In court, the Israeli government argued that despite the official Utah license, these weddings were in fact held in Israel, not in Utah, and that they therefore did not meet the state’s requirement for religious marriages.
Al Jazeera documentary met with outrage and threats of legal action
The Qatari government-funded media network’s exposé, seen by many as an attempt to discredit those who called out antisemitism in Labour under Jeremy Corbyn, which seemed timed to coincide with Labour conference, provoked threats of libel action.
Rupert Murdoch and Donald Trump Are Ready for the Saudi Cash
Trump’s participation is equally transactional. The PGA, which was going to play its 2022 championship at Trump’s Bedminster course, dumped the event from its schedule days after the Jan. 6 riots. Trump retaliated by imploring golfers to switch from the PGA to LIV. Why the Saudis would think an association with Trump, who helped sink the upstart USFL decades ago, would help their cause is anybody’s guess. Have they never heard of Trump University, Trump Water, Trump Mortgages or any of his other failed businesses? That LIV has tied up with Trump is a measurement of how desperate they are to crack the sport. Further evidence of their desperation can be found in the report from Sports Business Journal that Trump’s son-in-law Jared Kushner, who received $2 billion of funding for his private equity firm from the same Saudi fund in 2021, went to work last month trying to secure LIV a TV deal.