ID: eb5a6 No.1136[Reply][Last 50 Posts]
If a pot or vessel has not been used for over twenty four hours (Eino Ben Yomo), any taste of the food that may have entered the walls of the pot, is considered to have turned rancid. As such, if a meat pot has not been used for twenty four hours (or more), one may cook (non meat or non dairy) food in it and eat that food together with dairy a priori (לכתחילה). For instance, if rice or vegetables were cooked in a meat pot which was clean and unused for 24 hours, that food may be eaten with cheese.264 posts and 2 image replies omitted. Click reply to view.
There are those who are of the opinion, however, that this should not be done initially. Indeed, the Ben Ish Hai states that the custom in his home was to have separate vessels and this would seem to be the appropriate course of action.
Even according to the stricter opinion, if the original intention was not to cook the food in a meat pot in order to eat it with dairy, if one later wished to eat some of it with dairy, one may do so. The same applies to food cooked in a dairy pot which was not used for 24 hours, with regards to eating the food with meat.
(See Debar Moshe, Y.D. 70. Hokhmath Adam, 48:2. Ben Ish Hai, 2nd year, Qorah, Oth 13)
ID: eb5a6 No.1729
On the first day of Rosh Hashanah we read וה' פקד את שרה (And G-d remembered Sara), because it was on Rosh Hashanah that she was 'remembered'. The Haftarah on the first day is that of Hannah, because she was also remembered on Rosh Hashanah. On the second day we read the continuation of the Parashah, which is עקדת יצחק ('Aqedath Yis-haq - the binding of Isaac).
According to the Ran, the reason for reading it on Rosh Hashanah is so that it will be a remembrance of the binding of Isaac and the ram that was offered instead. The purpose of blowing the Shofar on Rosh Hahanah is for the same reason, since the Shofar is the horn of a ram and reminds both us and G-d of the 'Aqedah.
There is a difference of opinion as to when the 'Aqedah actually took place. It is believed that it took place at Minha time on Yom Kippur, which is the reason for the custom of many, to read the portion of the 'Aqedah at the start of Minha on Yom Kippur. Another opinion is that it took place on Rosh Hashanah, which would be an additional reason to read that specific Torah portion on Rosh Hashanah.
(See Kaf Hahayyim, 584, Oth 16, 17)
ID: eb5a6 No.1730
There is no public confession (Widui) on Rosh Hashanah, though according to the Arizal, one should say a private confession between the three sets of תקיות דמיושב (Shofar blowings while seated). These are the ones that are blown at the beginning.
During the entire 40 days, however, of Elul till Yom Kippur, Widui is an essential part of the Teshubah (repentance) process. But it is difficult to understand. Everyone agrees that words cannot undo a deed. If so, how does confessing a sin undo the action that one is confessing to?
The answer is that when a person repents from the very depths of his heart, he becomes like a new creation, and that is the greatest action there could be, which, therefore, has the power to undo a previous action.
(See Rabbenu the Hid"a, Debarim Ahadim)
ID: eb5a6 No.1731
כי מנגד תראה את הארץ "For, from a distance, shall you see the Land" (Debarim 32:52). Previously G-d referred to the land as the Land of Canaan, but in this verse He simply refers to it as "the Land". The reason is because what G-d meant by the "Land", was not only the Land of Israel, which Moshe Rabbenu, 'a"h, would not be entering before his death, but also the "Land" of the world to come, which he would be entering imminently.
The term את הארץ "the Land", included both Yerushalayim (Jerusalem) on earth and the Yerushalayim in Heaven. Furthermore, the word תראה "you shall see", implies that it is not just the physical eye, but also his mind's eye that would see and understand the Land.
So when the Torah writes מנגד "from a distance/opposite", this could refer to seeing a land which was apart from the land of Canaan. Therefore, it was not enough to rely on the earlier verse stating that he would not enter there, but it was also necessary to specify the land "which I shall give to the Children of Israel", to tell Moses that this was the only land that he would not enter. The world to come would be waiting for him.
(See Rabbenu Bahyei on the Torah Ebarim 35:52)
ID: eb5a6 No.1735
Some have the custom on the night of Yom Kippur, to read the entire book of Tehillim (Psalms). During the day they read it again for a second time. It is an important סגולה (Seghullah - protection) for the atonement of the soul and to nullify all harsh decrees.
When reading the Tehillim, one should read them from start to finish without any interruption, with the Ta'amim (tune) and in a pleasant manner. When one reads them correctly, one creates an angel who will act in the person's defence.
It is good for the men to recite the first four chapters of Tehillim, after 'Arbith. They should also endeavor to study some Torah, before going to sleep, so that they will fall asleep in the midst of words of Torah. Additionally, in the Synagogue, it is good to read Adra Rabba and Zota, as well as the Mishnah and Gemara of Yoma. If one does not read them in the Synagogue, they may also be read at home.
(See Maamar Mordekhi [Eliyahu], Hagim, 46:64, 65, 66)
ID: eb5a6 No.1738
When examining one's deeds during the 10 days of repentance, if there is a doubt as to whether something is a transgression, one has to do more Teshubah (repentance) than for a definite transgression. The reason is that a person has more regret when he knows for sure that he sinned, than when he doesn't know. That is why the corresponding sacrifice (Qorban Asham Talui) was more expensive than the one for a definite transgression (Hattath).
A Talmid Hakham (Torah scholar) needs to be more careful than one who is not. The greater a person is than his neighbor, the greater his evil inclination is and his accidental transgressions are considered to be deliberate ones.
One who is honored more than he deserves, and especially if the person seeks honor, must know that he will be punished in the future over this and that it will take away from his 'Olam HaBa (portion in the world to come). It is said that if a person is praised for something he does not deserve, he should be worried. Therefore, everyone should humble himself and hope that Heaven will be merciful to him and he will merit to receive 'Olam HaBa.
(See Rama 603:1. Kaf HaHayyim, ibid., Oth 8 and 9)