Birthdays - significance?

 https://ohr.edu/explore_judaism/ask_the_rabbi/ask_the_rabbi/7740#:~:text=Rav%20Moshe%20Feinstein%20reportedly%20insisted,Orach%20Chaim%206:29).

Rav Moshe Feinstein reportedly insisted that each of his grandchildren call him on his birthday to wish him well. Ginzei Yosef (4) writes that it is a good custom to recite a she’hechiyanu over a new fruit or a new garment on all of one’s birthdays. Rav Ovadia Yosef also notes that on any of one’s birthdays it is appropriate to have a special meal accompanied by words of Torah, and that such a meal would be a seudat mitzvah (Yabia Omer, Orach Chaim 6:29).

Israel requires Human Efforts

 Vayikra Rabbah (25:5): The hen, when its chicks are tiny gathers them together under its wings to warm them and get food for them. But when they grow up if one of them wants to get close to her she pecks it on its heads and says: Go dig for food yourself. Thus it was for the Jews forty years in the Desert. The manna fell from Heaven, a well of water followed them, the quail were readily available, the clouds of glory encircled them, and the pillar of cloud led them. However once they entered into Israel, Moshe told them: Let everyone of you take his shovel and go plant trees…

Chasam Sofer (Sukkos 36a): I heard an insight from my teacher the Hafloah concerning the dispute between R’ Shimon bar Yochai and R’ Yishmael (Berachos 35b). R’ Shimon said that a person should only learn Torah and R’ Yishmael  said a person should also work. The gemora concludes that many did like R’ Shimon (and studied Torah full time) but were not successful. He noted that they merely imitated the actions of R’ Shimon but did not in fact do exactly as he did. In fact there is no doubt that a person who is truly motivated for the sake of G d, Who examines all hearts, will definitely be successful. … I, his insignificant student, want to expand his insight. It appears to me that R’ Yishmael did not apply the verse “you should gather your grain” - that one should work - except for those dwelling in Israel when the majority of Jews live there. In such a case farming itself is an expression of the mitzva of settling the land by bringing forth its holy fruit. For example Boaz was involved in winnowing grain because of this mitzva. Thus a person in Israel - who wants to exclusively learn Torah and doesn’t want to farm - is like one who says that he doesn’t want to put on Tefilin because he is studying Torah. It is possible that this is also true concerning all occupations which help develop society - that they are included in the mitzva of settling Israel. In contrast when we are scattered amongst the nations of the world. There to the degree that we develop society, we destroy our service of G d, then R’ Yishmael would agree with R’ Shimon that one should only learn Torah. Thus concerning those living outside of Israel, we rely on the view of R’ Nehorai that he ignored every trade in the world and only taught his son Torah. 

Mitzvah of Torah study - how to resolve contradiction pf Rashbi?

Berachos (35b) Our Rabbis taught: And thou shalt gather in thy corn.6 What is to be learnt from these words? Since it says, This book of the law shall not depart out of thy mouth,8 I might think that this injunction is to be taken literally. Therefore it says, ‘And thou shalt gather in thy corn’, which implies that you are to combine the study of them9 with a worldly occupation. This is the view of R. Ishmael. R. Simeon b. Yohai says: Is that possible? If a man ploughs in the ploughing season, and sows in the sowing season, and reaps in the reaping season, and threshes in the threshing season, and winnows in the season of wind, what is to become of the Torah? No; but when Israel perform the will of the Omnipresent, their work is performed by others, as it says. And strangers shall stand and feed your flocks. etc.,10 and when Israel do not perform the will of the Omnipresent their work is carried out by themselves, as it says, And thou shalt gather in thy corn.11 Nor is this all, but the work of others also is done by them, as it says. And thou shalt serve thine enemy etc.12 Said Abaye: Many have followed the advice of Ishmael, and it has worked well; others have followed R. Simeon b. Yohai and it has not been successful. Raba said to the Rabbis: I would ask you not to appear before me during Nisan and Tishri13 so that you may not be anxious about your food supply during the rest of the year. Menachos (99b)R. Johanan said in the name of R. Simeon b. Yohai, Even though a man but reads the Shema’23 morning and evening he has thereby fulfilled the precept of ‘[This book of the law] shall not depart’. It is forbidden, however, to say this in the presence of ‘amme ha-arez.24 But Raba said, It is a meritorious act to say it in the presence of amme ha-arez.25 Ben Damah the son of R. Ishmael's sister once asked R. Ishmael, May one such as I who have studied the whole of the Torah learn Greek wisdom?26 He thereupon read to him the following verse, This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night.27 Go then and find a time that is neither day nor night and learn then Greek wisdom. his, however, is at variance with the view of R. Samuel b. Nahmani. For R. Samuel b. Nahmani said in the name of R. Jonathan, This verse is neither duty nor command but a blessing. For when the Holy One, blessed be He, saw that the words of the Torah were most precious to Joshua, as it is written, His minister Joshua, the son of Nun, a young man, departed not out of the tent,28 He said to him, ‘Joshua, since the words of the Torah are so precious to thee, [I assure thee,] ‘this book of the law shall not depart out of thy mouth’!

 

An answer is found in the Igros Moshe שו"ת אגרות משה יורה דעה חלק ד סימן לו ה. אם חייב לצמצם בפרנסתו רק כפי ההכרח ולעסוק בתורה בכל הזמן שיכול ולא מצינו שאיכא מי שפטור מחיוב מצוות תלמוד תורה שאיכא ללמוד כל התורה כולה ולידע אותה כראוי ואסור לשוכחה, שמטעם זה הא כתב הרמב"ם שחייב ללמוד כל הימים עד יום מותו דאם לא כן הוא שוכח. ורק מחמת שמוכרחין כל אחד ואחד לאכילה ולשתיה ולבגדים ולדירה, איכא איזו שעות ביום שפטור מללמוד, וגם איזה זמן שאסור ללמוד. שהזמן שצריך לעבוד לאכילה ולשתיה ולדירה כפי ההכרח, לכדי חייו בעצמו, ולנשוי גם לצורך אשתו ובניו, אסור מללמוד. אבל רשאי לעבוד גם להרוויח כפי מה שדרך האינשי לאכול ולשתות גם מאכלים טובים לבריאותם כבשר ומיני חלב, וגם למעט תענוג שהוא ג"כ להרחיב ליבו של אדם, ולאשתו ובנים הקטנים לכל מה שצריכים ומתאווים כדרך הבינונים. אבל ליותר מזה הוא אסור, דהא הוא עובר על מצוות עשה דלימוד התורה. ולא היה שייך שיהא אדם עשיר בדרך הטבע, אלא בברכת ה' ליותר מדרך הטבע, שהיה נותן לעושי רצונו בהכרי קודם המדידה כדאיתא בב"מ דף מ"ב ע"א, ת"ר ההולך למוד את גורנו אומר יהי רצון וכו' שתשלח ברכה במעשה ידינו. התחיל למוד אומר ברוך השולח ברכה בכרי הזה. ואם היה לו איזה קרקע לא היה רשאי לעובדה אלא רק כפי הצריך לו לכדי חייו וחיי בני ביתו, כדעשו בדורו של חזקיהו המלך, כדאיתא בגמרא, ועל אותו הדור הוא אומר והיה ביום ההוא יחיה איש עגלת בקר ושתי צאן וגו', ואומר והיה ביום ההוא יהיה כל מקום אשר יהיה שם אלף גפן באלף כסף לשמיר ולשית יהיה, אף על פי שאלף גפן באלף כסף (שהן יקרים שאין להם רוב כרמים - רש"י) לשמיר ולשית יהיה (שמניחין אותן לאיבוד ומביירים אותן והיו עוסקין בתורה). ונמצא שדורו של חזקיהו עשו כחיוב התורה. אבל בכל הדורות אף היותר טובים כדורות של דוד ושלמה, לא קיימו כל ישראל חיוב לימוד התורה כדין, דהיו הרבה אלו שעסקו בהרווחת ממון. אבל בימי חזקיהו עסקו כל ישראל רק בתורה, כדאיתא בסנהדרין דף צ"ד ע"ב. ואין החידוש בדורו של חזקיהו אלא זה שעשו כל ישראל כחיוב התורה במצוות לימוד התורה, משום שכל הדורות אף בדורות שאר מלכים הצדיקים נמצאו אינשי שעסקו בהרווחת כסף וזהב, ובדורו של חזקיהו עסקו כל ישראל בתורה. אבל הא לא נאמר ברמב"ם בלשון איסור, לכתוב אסור לעשות במלאכה אלא לכפי מה שצריך להוצאתו לעצמו ולאשתו ולבני ביתו כדרך הוצאת אנשים בינונים וכל המבטל זמנו מלימוד התורה יותר מזה עובר בעשין דלימוד התורה ובלאוין דשכחה. אלא נאמר בלשון חשיבות, בפ"ג מת"ת ה"ו, מי שנשאו ליבו לקיים מצווה זו כראוי ולהיות מוכתר בכתר תורה לא יסיח דעתו לדברים אחרים ולא ישים על ליבו שיקנה תורה עם העושר והכבוד כאחת. הרי הוא כמפורש שליכא חיוב זה על כל אחד ואחד מישראל, אלא דמי שנשאו ליבו לקיים מצווה זו דלימוד התורה כראוי ולהיות מוכתר בכתר תורה, עליו לידע דלא יסיח דעתו לדברים אחרים ולא ישים על ליבו שיקנה תורה עם העושר והכבוד כאחת. ואין זה ממילא דין וחיוב, אלא דהרמב"ם מורה הדרך למי שנשאו ליבו לקיים מצוות לימוד התורה כראוי, אבל אינו מחייב לכל אדם שינהגו כן. ונעשה גם ממילא חיוב למי שנשבע שיקיים מצוות לימוד התורה כראוי שיתנהג כן. ואם כן משמע שליכא איסור לאלו שעוסקין במלאכה ובפרגמטיא גם ליותר מכדי חיים של אינשי בינונים, אלא גם להתעשר, אף שלא מקיים מצווה זו דלימוד התורה כראוי. שלכן ניחא בפשיטות מה שהיו גם אלו שלא נתעסקו בתורה בדורות שאר מלכים הצדיקים. ואף שפרק אחד שחרית ופרק אחד ערבית הוא חיוב ודאי, לא שייך להעשות תלמיד חכם בזה. וחזקיהו המלך עשה שכל ישראל ילמדו התורה להיות תלמידי חכמים, שהוא לעבוד כל אחד מישראל רק מה שצריך לעצמו ולבני ביתו לפי דרך אנשים בינונים, אך לא יותר בשביל להתעשר, והיה זה יותר מהחיוב כדי שיקיימו כל ישראל מצווה זו הגדולה ביותר כראוי. וממילא מובן שגדולי התורה ויראי ה' ביותר לא עבדו לפרנסתם אלא לכדי חיים המוכרחים. וכן הוא דעת הטור והש"ע (יו"ד סי' רמ"ו סעיף כ"א) וכל הפוסקים. אבל מ"מ איתא ברמב"ם ובכל הפוסקים לשון חיוב, דבפ"א ה"ח כתב כל איש מישראל חייב בתלמוד תורה, ובה"י עד אימתי חייב ללמוד תורה עד יום מותו, ובהי"א וחייב לשלש את זמן למידתו, וכן הוא הלשון בטור וש"ע (סימן רמ"ו סעיפים א', ג', וד') שלכאורה תמוה. וצריך לומר דהוא משום דבעצם הוי חיוב לימוד התורה עליו חיוב קבוע בלא זמן וגבול. אבל חיובו הוא כזה שרשאי לילך לפרנסתו ולכל צרכיו, אפילו שהוא רק לתענוגים בעלמא, ולשכיבה ולישיבה לנוח בעלמא כשנהנה מזה, ואין בזה בטול המצווה.

Exclusive Torah Study is not for everyone - Mishna Berurah

 Biur Halacha (156:1): Torah study without work becomes lost & causes sin -  The seforim write that this rule is addressed to the masses since not everyone is able to have the merit to exist on the high level to be involved exclusively with Torah study. However, there are always individuals who are in fact able to devote themselves totally to Torah study. [This is what is mentioned in Berachos 35b, “Many did like R’ Shimon Bar Yochai and they were not successful in Torah. That means that the masses were not successful in exclusive Torah study – but there were individuals who were]. And G d will surely provide them with a livelihood as the Rambam (Hilchos Shemitta chapter 13) wrote, “And not just the tribe of Levi alone…”  And it is obvious that if there already exist men who wish to support them in order that they devote themselves to Torah study that this directive to combine work and Torah study is not relevant. The proof for this is provided by the Yissachor-Zevulun relationship.

Torah Study & Working: Shulchan Aruch (156) vs Mishneh Berura

Shulchan Aruch  (O.H.#156): After a session of Torah study go to work. This is because all Torah which is not combined with a job will eventually come to nothing and will lead to sin… Nevertheless one should not make his work the chief focus of his life but rather secondary to his Torah and in this manner both with flourish…

Rambam (Hilchos Talmud Torah 3:10)Whoever decides that he will study Torah and not have a job and therefore will be financed from tzedaka – disgraces G‑d (chilulul HaShem), degrades the Torah and extinguishes the light of religion and causes evil to himself and removes his life from the World to Come. That is because it is prohibited to benefit from the words of Torah in this world. Our Sages said that whoever benefits from words of Torah takes his life from the world. Furthermore they commanded not to make Torah into a crown to be elevated in the eyes of others nor should Torah be used as a shovel to dig with. Furthermore they said to love work and to hate the rabbinate. They also said that all Torah which is not accompanied by a job will in the end be lost and will bring about sin and that in the end such a person will end up stealing from others.

Avos(2:2): It is wonderful to combine Torah study with a worldly occupation because the efforts invested in both cause sin to be forgotten. And all Torah study which is not combined with worldly occupation eventually comes to nothing and brings sin in its trail…

Biur Halacha(156:1):The seforim write that this is rule is addressed to the masses since not everyone is able to have the merit to exist on the high level to be involved exclusively with Torah study. However there are always individuals who are in fact able to devote themselves totally to Torah study. [This is what is mentioned in Berachos 35b, “Many did like R’ Shimon Bar Yochai and they were not successful in Torah. That means that the masses were not successful in exclusive Torah study – but there were individuals who were]. And G‑d will surely provide them with a livelihood as the Rambam (Hilchos Shmita chapter 13) wrote, “And not just the tribe of Levi alone…”And it is obvious that if there already exist men who wish to support them in order that they devote themselves to Torah study that this directive to combine work and Torah study is not relevant. The proof for this is provided by the Yissachor-Zevulun relationship.

Berachos(35b): R’ Yishmael said that Torah study should be combined with a job. R’ Shimon Bar Yochai said that is impossible. If one ploughs, sows, reaps, threshes and winnows in the appropriate season there is no time to master Torah. In fact if one is totally devoted to serving G‑d then all his work is done for him by others… Abaye said that many have followed the advice of R’ Yishmael and  have been successful while many who have followed the advice of R’ Shimon Bar Yochai have not been successful. Raba requested his students not to come to yeshiva during the months of Nissan (in order to plant) and Tishri (in order to harvest) so that they not need to worry about sustenance during the rest of the year

Thirty Righteous Goyim

 Chullin (92a) And a homer of barley and a half-homer of barley:’ these are the forty-five righteous men on account of whom the world continues to exist. But I know not whether thirty of them are here in Babylon and fifteen in the land of Israel, or thirty in the land of Israel and fifteen here in Babylon; but when the verse says. And I took the thirty pieces of silver and cast them into the treasury, in the house of the Lord, I know that thirty righteous men are in the land of Israel and fifteen here. Said Abaye: Most of them are to be found in the synagogue under the side chamber. And I said to them: If ye think good, give me my hire; and if not, forbear. So they weighed out for my hire thirty pieces of silver. Said Rab Judah: These are the thirty righteous non Jewish men among the nations of the world by whose virtue the nations of the world continue to exist. Ulla said: These are the thirty commandments which the sons of Noah took upon themselves but they observe three of them, namely, (i) they do not draw up a kethubah document for males,1 (ii) they do not weigh flesh of the dead in the market,2 and (iii) they respect the Torah.

Forced to Sin?

 Avoda Zara (04b) R. Johanan said in the name of R. Simeon b. Yohai: David was not the kind of man to do that act (Basheva), nor was Israel the kind of people to do that act (Golden Calf). David was not the kind of man to do that act, as it is written, My heart is slain within me; nor were the Israelites the kind of people to commit that act, for it is said, O that they had such a heart as this alway etc. Why, then, did they act thus? God predestined it so in order to teach thee that if an individual hath sinned and hesitates about the effect of repentance he could be referred to David, and if a community commit a sin they should be told: Go to the community. And both these instances are necessary; for if the case of the individual only were mentioned. it might have been thought that pardon is granted because his sin is not generally known, but in the case of a community whose sins are publicly known it might not be so; if, on the other hand, the case of a community only were mentioned, it might have been thought, because they command greater mercy, but with an individual, whose merits are not so numerous, it is not so; hence both are necessary.

Sun in sheath?!

 Avoda Zara (03b) There is no Gehenna in the Future World, but the Holy One brings the sun out of its sheath, so that it is fierce: the wicked are punished by it, the righteous are healed by it. The wicked are punished by it, as it is said: For, behold, the day cometh, it burneth as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that cometh shall set them ablaze, saith the Lord of Hosts, that it shall leave them neither root nor branch. It shall leave them neither root — in this world, nor branch — in the world to come. The righteous are healed by it, as it is said, But unto you that fear My name, shall the sun of righteousness arise with healing in its wings. Moreover, they will revel therein, as it is said, And ye shall go forth, and gambol as calves of the stall.

The cost of Trump’s madman theory on tariffs

 https://www.washingtonpost.com/opinions/2026/02/08/trump-tariff-threats-taco-india-greenland/

Tariffs drive up prices for consumers and hurt long-term growth, but are they useful as a tool of statecraft? President Donald Trump has repeatedly threatened tariffs to coax or coerce other countries to change their foreign policy to advance American interests, but he’s had uneven success.

Trump thinks his erratic nature is a strength. He turns down the temperature, only to turn it up again — as he did with Korea. There’s logic to the “madman theory” of foreign policy. Unpredictability can be a force multiplier.

Yet it’s also his greatest liability, especially as Trump has been known to stand down with little to show for it. He announced major tariffs on several European countries to pressure Denmark into selling Greenland, but he blinked days later without any meaningful concessions. Trump also looked for an off-ramp to a trade war with China after Beijing cut off U.S. access to critical minerals.

Compensation for idolatry?

 Sanhedrin (103b) With regard to that which is written: “And He shall pass through the sea with affliction and shall strike the waves in the sea” (Zechariah 10:11), Rabbi Yoḥanan says: This affliction is a reference to the idol of Micah, as Micah passed through the sea during the exodus from Egypt. It is taught in a baraita that Rabbi Natan says: The distance from Gerav, where Micah resided, to Shiloh, where the Tabernacle was at that time, was three mil, and the smoke from the arrangement of wood on the altar in Shiloh and the smoke from the worship of the idol of Micah would intermingle with each other.

 Sanhedrin (103b) The ministering angels sought to dismiss him from the world. The Holy One, Blessed be He, said to them: Leave him, as his bread is available for travelers. And it is for this matter, the sin of Micah’s idol, that the people involved in the incident of the concubine in Gibeah were punished. The tribes of Israel waged war with the tribe of Benjamin and forty thousand of them were killed. The Holy One, Blessed be He, said to them: You did not protest for My honor and took no action to destroy Micah’s idol, but you protested for the honor of one of flesh and blood who was killed? Therefore, the other tribes were initially unsuccessful, and many of their soldiers were killed.

  Sanhedrin (103b)And Rabbi Yoḥanan himself says: Food distances the near, and draws near the distant, and averts eyes from the wicked, sparing them from punishment, and causes the Divine Presence to rest on the prophets of the Baal; and an unwitting transgression with regard to it is at times considered an intentional transgression.

Shoftim (17:1-5) 1. And there was a man of Mount Ephraim, whose name was Micah. 2.  And he said to his mother, The eleven hundred shekels of silver that were taken from you, about which you cursed, and spoke of it also in my ears, behold, the silver is with me; I took it. And his mother said, Blessed be you of the Lord, my son. 3. And when he had restored the eleven hundred shekels of silver to his mother, his mother said, I consecrate the silver to the Lord from my hand for my son, to make an engraved image and a molten image; now therefore I will restore it to you. 4. And when he had given back the money to his mother, his mother took two hundred shekels of silver, and gave them to the silversmith, who made an engraved image of it and a molten image; and they were in the house of Micahyehu. 5. And the man Micah had a house of gods, and made an ephod, and teraphim, and consecrated one of his sons, who became his priest.

Trump has 1 AM MELTDOWN as HORRORS UNCOVERED!!!

Trump video

Trump’s Racist “Obamas as Monkeys” Post Is MAGA’s Moral Collapse | Jimmy Kimmel

Tzadikim are infallible

 Yevamos (99b) R. Eleazar b. Zadok said, ‘During the whole of my lifetime I have given evidence but once, and through my statement they raised a slave to the priesthood’. ‘They raised’? Is such an error conceivable! If through the beasts of the righteous the Holy One does not cause an offence to be committed, how much less through the righteous themselves! — Rather, read. ‘They desired to raise a slave to the priesthood, through my statement’. He witnessed the occurrence in the place of R. Jose. but went and tendered his evidence in the place of R. Judah.