ID: ed46e No.1893[Reply][Last 50 Posts]
וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר: וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף־יְרֵכוֹ וַתֵּקַע כַּף־יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ "And Jacob remained alone and a man wrestled with him till the dawn broke. And he saw that he could not overcome him and he touched the hollow of his thigh (Gid HaNashei), and the hollow of Jacob's thigh was out of joint while he wrestled with him" (Bereshith 32:24-25).250 posts omitted. Click reply to view.
Yaaqob Abinu, 'a"h, wrestled with the Sar (angel) of Esau. The Sar of Esau hit Yaaqob Abinu, 'a"h, in his thigh and caused a dislocated hip. Because of this the Torah forbids us to eat the Geed HaNashei (the displaced tendon or sciatic nerve). The Sefer Hahinnukh explains that this commandment is a hint to us that even though Kelal Yisrael will suffer great pain from the nations and the children of Esau, nevertheless, we should be confident that we will not be overcome and lost, Heaven forbid. Rather, we will always keep standing and eventually our redeemer will come and redeem us from those that cause us pain. And we will remember it, through this Miswah (commandment).
We will also remember, that Esau's angel fought with Yaaqob Abinu, 'a"h, and wanted to uproot him and his children from this world. He failed, of course, but, nevertheless, caused him pain when he touched the hollow of his thigh. So too the children of Esau continue to cause pain to the children Israel, but, nevertheless, just like that the sun rose for Jacob and he was healed from his limp, so too, the sun will rise for the Jewish Nation and Mashiyah will redeem us from all the suffering. May this day come speedily, Amen.
ID: ed46e No.2740
The commandment of Lulab and Ethrogh is to be performed during the day and not at night. Having said that, the entire day is considered to be acceptable for performing the Miswah (commandment). If a person did not do it during Shahrith, he may do it later.
The reason why we try to do it as early as possible, is because of the concept of זריזין מקדימין למצות "Those who are quick, perform the commandments as soon as possible". We learn this from the Torah (Bereshith19:27) where it says, וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר, "And Abraham arose early". If it is already Bein Hashemashoth (after sunset, but before nightfall), one should still take the Lulab and Ethrogh, but should not recite the blessing.
If it is Bein Hashemashoth on Friday night, however, one may not perform the Miswah, since we do not use the Lulab and Ethrogh on Shabbath. The same applies Bein Hashemashoth after the seventh day of the Holiday, since one is forbidden to carry the Lulab and Ethrogh on the eighth day.
(See Shulhan 'Arukh 652:1. Kaf Hahayyim, 652, Oth 2-4)
ID: ed46e No.2746
The Ethrogh must weigh at least KeBeisah (2 ozs., or 58 grams). If it weighs any less than this, it is Pasul (unfit for ritual use). Even if it is not yet fully ripe, as long as it has the minimum weight, it is Kasher. There is no maximum weight.
Over the days of the Festival, the Ethrogh tends to shrivel up somewhat and lose a little of its weight. One must be careful, therefore, to ensure that the Ethrogh that one uses has a weight, initially, which is higher than 58 grams (2 ounces), so that, even on the last day, it will still have the minimum weight.
There are those who are particular to use an Ethrogh whose weight is at least 100 grams (about 3.5 ounces). One must be particular to ensure that the Ethrogh has the minimum weight on the first, and also all the remaining days of Sukkoth.
(See Shulhan 'Arukh 648:22. Maamar Mordekhai [Eliyahu], Hagim, 52:69)
ID: ed46e No.2757
On Hol HaMo'ed, outside the land of Israel, on the first day of Hol HaMo'ed Sukkoth, which is the third day of Sukkoth, we read the relevant portions from Parashath Pinhas. Ashkenazim read the portion of the second day (Ubayom Hasheni) for the Kohen. The Lewi reads the portion of the third day (Ubayom Hashelishi). Yisrael reads the portion for the fourth day (Ubayom Harbi'i). The fourth man repeats both the 2nd and third day, because of Sefeqa Deyoma (doubt about the days outside the Land of Israel).
In Sephardi congregations, the Kohen reads the portion for the second day, Lewi reads the third, Yisrael repeats the third (this is where it differs from Ashkenazim), and the fourth 'Oleh reads the Sefeqa Deyoma, which is the second and third days. This is how it is done on all days of Hol HaMo'ed, starting with the Kohen reading the portion for the previous day.
In the Land of Israel, however, where there is no Sefeqa Deyoma, they only read the portion for that particular day. Therefore, on the first day of Hol HaMo'ed, which is the second day of Sukkoth in the Land of Israel, the Kohen reads the portion for the second day, and the three 'Olim who go up after him repeat the portion. This is how it is done on all days of Hol HaMo'ed.
(See Shulhan 'Arukh, with Rama, 663:1, 2)
ID: ed46e No.2760
וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל "And he was king in Jeshurun, when the heads of the people gathered together, along with the tribes of Israel" (Debarim 33:5). The commonly accepted opinion, in accordance with the Midrash, is that the king referred to here, is Moshe Rabbenu, 'a"h, (Moses), who was the first king of Israel.
Rabbenu Bahya suggests a different interpretation, that the "King" actually refers to G-d. What we see from this verse, is that G-d only became the King of the people, when the people were united together. This is in keeping with what King David wrote in Tehillim (47:8-10), that G-d reigns and sits on His throne when the nobles of the people are gathered together, implying an acceptance of G-d as the King.
There is an important lesson here for us. We are waiting for G-d to once again reign on earth and to witness the rebuilding of the Beth HaMiqdash. But what this verse is telling us is that G-d does not force his Kingship upon us. Rather, He waits for us to be united in our desire for Him to reign over us.
(See Rabbenu Bahya on the Torah, Wezoth HaBerakha, 33:5)
ID: ed46e No.2765
The Hosha'noth (procession around the Teba), takes place on each of the days of the Holiday of Sukkoth, while carrying the four species (Arba'ah Minnim). On Shabbath, we are not permitted to carry the Lulab and Ethrogh, and there is a difference of opinion as to whether or not the Hosha'noth takes place on Shabbath without Lulab and Ethrogh.
One of the reasons for not saying Hosh'anoth at all, is on account of the children who hear that they are being said on Shabbath, and will take a Lulab and Ethrogh the way it is done during the week. The custom of Sephardim in Israel and many outside the Land of Israel, is not to say the Hosh'anoth at all on Shabbath. This is also the custom that we follow at Midrash Ben Ish Hai. Some Sephardim do recite them.
There are different customs among Ashkenazim. Some recite the Hosha'not, but without the procession encircling the Bimah (Tebah). There are those who do not recite them at all on Shabbath, and others who do not say them on Shabbath, but say them on Sunday, together with the Hosha'noth for that day. The Kaf Hahayyim writes that since the Ari z"l didn't specify, one should do whatever his custom is, in this matter.
(See Kaf Hahayyim 660, Oth 22, 23. Mishnah Berurah 660:4, 10. Nitei Gabriel, Sukkoth, 73:18)
ID: ba5bb No.2641
I don't think this board is populated enough for you to find anybody for that purpose. Try going to an Israeli forum instead.
ID: dacbe No.2673
kind of same
ID: b72a2 No.2676
Wanna be penpals