Grooms Table Decorations

Succot 5770

The Talmud in Bava Mezià Treaty (97th), discusses the subject of compensation for a borrowed or rented, which was lost. One of the general principles is that there is no compensation if the owner of the object is present (at least in part). Source exegesis of the verse (Exodus XXII, 14), the Mishnah shows that if the owner is working for those who took the object, this is always considered as if it were present and hence no compensation.

The Gemara extends the principle to all those professions which at the time of the Talmud were not paid directly, but received a salary from the case of the Master Community, including children, the agronomist, the Shochet, who practiced bloodletting and the barber. How to be considered? According to Rashi (and thus also Rambam and Ritva) when they are serving a customer, are treated as employees with him, so if he takes them on loan at the time an object is considered "the presence of the master" and there compensation. According to many Rishonim other hand, these are always considered in the service of all and then there is never any compensation.

The question then is what happens in the case of a teacher who does not receive any compensation.

It is this question that triggers an interesting (and interested) dispute between Rava and his disciples, the Sages of the Yeshiva. The disciples argue that the Master "works" for students, and then if they get an item on loan are exempt from any compensation. Rava angry (and perhaps worried that they will wish to take advantage of his wealth) replied that the opposite is true: the students who "work" at the Master and this is due to the fact that the Master who chooses the theme of the lesson and can move from one topic to another or from a treaty to another its sole discretion. From here then Rava is to be exempted from paying any compensation.

The Gemara, as often happens, both from reason: in general Rava is right, the Master is to have authority. This is not true for the " Yoma DeCallà" (or as we call them Yarc call), the lessons that precede and accompany the holidays. During the festivities the Master can not choose the topic is bound by a rule established by Moses our Teacher, to teach the rules of the party in question. In this case, he 'works' for students.

is clear that you are not speaking here only of compensation. At a deeper level discussion between Rava and his pupils on the nature of the relationship between teacher and pupil. According to the Gemara, the criterion is the ability to choose the theme of the lesson.

The authority of the Master is derived from its right (but also from his duty) to choose the educational path that is considered appropriate. But there is a time when the Torah is the same for everyone who chooses, for the Teacher, the learning path: the path of the parties. At this moment it would appear that the authority of the Master is not (with all the consequences Halacha above).

In my humble opinion looks absolutely fascinating that at this very moment there is an obligation that overrides the teacher-pupil ratio. Rabbi teaches Izchak in the Treaty of Rosh Hashana (16b) that everybody is obliged to pay a visit to his master during the holidays. This is learned from the fact that the woman's husband Shunnamita (King II, 23) is surprised that his wife go to see the prophet Elisha, though the working day: so what would be normal party.

The moment in which the authority of the Master is undermined because he can not choose, we must go to him. That is when we are statutory 'masters' of our teachers must show them respect. We have to look for them. The parties are also times when teachers are overwhelmed by the needs of their communities. Are forse proprio quei momenti in cui il pubblico si sente padrone e si aspetta un servizio (...a che ora suona lo Shofar?) È in questi momenti che abbiamo l’obbligo di andare dal Maestro, a risanare questo rapporto, ad ascoltare ciò che il Maestro è obbligato a dirci ed a ricordare che negli altri giorni è lui che sceglie.

E se è vero che nelle feste noi dobbiamo andare dal Maestro è altrettanto vero che dobbiamo fare posto al Maestro in casa nostra per il resto dell’anno. ‘ Sia la tua casa un ritrovo per i Chachamim ’ dice la Mishnà nel trattato di Avot.

È questo che avviene anche con la Shunnamita nel brano che noi leggiamo come Aftarà per la parashà di Vajerà. Prima ancora che lei andasse da Eliseo, aveva preso l’iniziativa di preparare una stanza per ospitare il profeta che visitava frequentemente Shunnem. E questo è anche il tema della relativa parashà di Vajerà che si apre con Avraham e la sua ospitalità agli gli angeli, ma anche della visita che Iddio stesso fa ad Avraham malato. Avraham sa accogliere, ma sa anche correre incontro.

Andare a trovare e ricevere, andare a vedere ed essere visti è una delle principali chiavi di lettura per il precetto del pellegrinaggio delle Tre Feste. Si va a vedere il Santuario e si viene visti dalla Presenza Divina.

Mi sembra che questi concetti trovino una particolare dimensione nella festa di Succot che è centrata sul concetto dell’incontro, del far visita e ricevere ospiti. In effetti la Succà si trova proprio nel crocevia di questo processo. Noi usciamo dalle nostre case andando incontro alla mizvà ed apriamo le nostre Succot al prossimo. Succot è il momento in cui riceviamo la visita dei Sette Ushpizin, i Sette ospiti, primo tra i quali Avraham che riceviamo proprio la sera in cui è mizvà mangiare in Succà. In questo equilibrio tra inside and outside, to visit and receive, the juice becomes a sacred space that heals our relationship with others, starting with the Master, but also our relationship with the material.

The mizvà the juice is defined as one who has not mizvà 'chesron kis', with which you do not lose anything, because it takes only a few branches. At the same time one must be careful not to build it with stolen property and so is stolen lulav is invalid. The theme of the damage to the neighbor with which we opened.

seems to me that it is precisely in this light that we should read the famous three points emphasized Hillel Hazaken during the celebration of Succoth, the Simchat Bet Hasoevà, in the Sanctuary.

· If I'm here, everything is here.

· in the place that I love, my feet take me there.

· Se tu verrai a Casa mia, Io verro a casa tua. Se tu non verrai a Casa mia, Io non verrò a casa tua.

Esistono varie letture per questa serie di insegnamenti secondo alcuni è D. che parla, secondo altri l’uomo stesso. In ogni modo la prima frase implica la consapevolezza di se, del proprio ruolo e del proprio luogo. La seconda che il vero amore si dimostra con lo spostarsi dalla propria posizione per andare nel luogo che si ama. La terza che esiste un principio di reciprocità.

Ed allora ciò is true whether the subject is man, that God blessed.

Succoth is to teach us that if we want a relationship we have to find time and place of meeting. What if we want a teacher can not only visit him once a year when we find it easy to introduce to the temple for a few minutes, but we must make room in our daily lives, our homes for his teaching.

And that if we want a relationship with the Lord this can not be based only on what we expect from him but rather by what He expects from us.

Shabbat Shalom and Moadim LeSimchà

Grooms Table Decorations

Succot 5770

The Talmud in Bava Mezià Treaty (97th), discusses the subject of compensation for a borrowed or rented, which was lost. One of the general principles is that there is no compensation if the owner of the object is present (at least in part). Source exegesis of the verse (Exodus XXII, 14), the Mishnah shows that if the owner is working for those who took the object, this is always considered as if it were present and hence no compensation.

The Gemara extends the principle to all those professions which at the time of the Talmud were not paid directly, but received a salary from the case of the Master Community, including children, the agronomist, the Shochet, who practiced bloodletting and the barber. How to be considered? According to Rashi (and thus also Rambam and Ritva) when they are serving a customer, are treated as employees with him, so if he takes them on loan at the time an object is considered "the presence of the master" and there compensation. According to many Rishonim other hand, these are always considered in the service of all and then there is never any compensation.

The question then is what happens in the case of a teacher who does not receive any compensation.

It is this question that triggers an interesting (and interested) dispute between Rava and his disciples, the Sages of the Yeshiva. The disciples argue that the Master "works" for students, and then if they get an item on loan are exempt from any compensation. Rava angry (and perhaps worried that they will wish to take advantage of his wealth) replied that the opposite is true: the students who "work" at the Master and this is due to the fact that the Master who chooses the theme of the lesson and can move from one topic to another or from a treaty to another its sole discretion. From here then Rava is to be exempted from paying any compensation.

The Gemara, as often happens, both from reason: in general Rava is right, the Master is to have authority. This is not true for the " Yoma DeCallà" (or as we call them Yarc call), the lessons that precede and accompany the holidays. During the festivities the Master can not choose the topic is bound by a rule established by Moses our Teacher, to teach the rules of the party in question. In this case, he 'works' for students.

is clear that you are not speaking here only of compensation. At a deeper level discussion between Rava and his pupils on the nature of the relationship between teacher and pupil. According to the Gemara, the criterion is the ability to choose the theme of the lesson.

The authority of the Master is derived from its right (but also from his duty) to choose the educational path that is considered appropriate. But there is a time when the Torah is the same for everyone who chooses, for the Teacher, the learning path: the path of the parties. At this moment it would appear that the authority of the Master is not (with all the consequences Halacha above).

In my humble opinion looks absolutely fascinating that at this very moment there is an obligation that overrides the teacher-pupil ratio. Rabbi teaches Izchak in the Treaty of Rosh Hashana (16b) that everybody is obliged to pay a visit to his master during the holidays. This is learned from the fact that the woman's husband Shunnamita (King II, 23) is surprised that his wife go to see the prophet Elisha, though the working day: so what would be normal party.

The moment in which the authority of the Master is undermined because he can not choose, we must go to him. That is when we are statutory 'masters' of our teachers must show them respect. We have to look for them. The parties are also times when teachers are overwhelmed by the needs of their communities. Are forse proprio quei momenti in cui il pubblico si sente padrone e si aspetta un servizio (...a che ora suona lo Shofar?) È in questi momenti che abbiamo l’obbligo di andare dal Maestro, a risanare questo rapporto, ad ascoltare ciò che il Maestro è obbligato a dirci ed a ricordare che negli altri giorni è lui che sceglie.

E se è vero che nelle feste noi dobbiamo andare dal Maestro è altrettanto vero che dobbiamo fare posto al Maestro in casa nostra per il resto dell’anno. ‘ Sia la tua casa un ritrovo per i Chachamim ’ dice la Mishnà nel trattato di Avot.

È questo che avviene anche con la Shunnamita nel brano che noi leggiamo come Aftarà per la parashà di Vajerà. Prima ancora che lei andasse da Eliseo, aveva preso l’iniziativa di preparare una stanza per ospitare il profeta che visitava frequentemente Shunnem. E questo è anche il tema della relativa parashà di Vajerà che si apre con Avraham e la sua ospitalità agli gli angeli, ma anche della visita che Iddio stesso fa ad Avraham malato. Avraham sa accogliere, ma sa anche correre incontro.

Andare a trovare e ricevere, andare a vedere ed essere visti è una delle principali chiavi di lettura per il precetto del pellegrinaggio delle Tre Feste. Si va a vedere il Santuario e si viene visti dalla Presenza Divina.

Mi sembra che questi concetti trovino una particolare dimensione nella festa di Succot che è centrata sul concetto dell’incontro, del far visita e ricevere ospiti. In effetti la Succà si trova proprio nel crocevia di questo processo. Noi usciamo dalle nostre case andando incontro alla mizvà ed apriamo le nostre Succot al prossimo. Succot è il momento in cui riceviamo la visita dei Sette Ushpizin, i Sette ospiti, primo tra i quali Avraham che riceviamo proprio la sera in cui è mizvà mangiare in Succà. In questo equilibrio tra inside and outside, to visit and receive, the juice becomes a sacred space that heals our relationship with others, starting with the Master, but also our relationship with the material.

The mizvà the juice is defined as one who has not mizvà 'chesron kis', with which you do not lose anything, because it takes only a few branches. At the same time one must be careful not to build it with stolen property and so is stolen lulav is invalid. The theme of the damage to the neighbor with which we opened.

seems to me that it is precisely in this light that we should read the famous three points emphasized Hillel Hazaken during the celebration of Succoth, the Simchat Bet Hasoevà, in the Sanctuary.

· If I'm here, everything is here.

· in the place that I love, my feet take me there.

· Se tu verrai a Casa mia, Io verro a casa tua. Se tu non verrai a Casa mia, Io non verrò a casa tua.

Esistono varie letture per questa serie di insegnamenti secondo alcuni è D. che parla, secondo altri l’uomo stesso. In ogni modo la prima frase implica la consapevolezza di se, del proprio ruolo e del proprio luogo. La seconda che il vero amore si dimostra con lo spostarsi dalla propria posizione per andare nel luogo che si ama. La terza che esiste un principio di reciprocità.

Ed allora ciò is true whether the subject is man, that God blessed.

Succoth is to teach us that if we want a relationship we have to find time and place of meeting. What if we want a teacher can not only visit him once a year when we find it easy to introduce to the temple for a few minutes, but we must make room in our daily lives, our homes for his teaching.

And that if we want a relationship with the Lord this can not be based only on what we expect from him but rather by what He expects from us.

Shabbat Shalom and Moadim LeSimchà

Edu Science Reflector Telescope Manual 600 Power

Rosh Hashanà 5770

In aftar we read this Shabbat, the Prophet invited to seek the Lord when He is near, the wise words that have meant as an allusion to the ten day period from Rosh Hashanah to Yom Kippur.

The Dispel Emet, developing some thoughts of his grandfather, the Chidushè Harima, offers an interesting array (under three) that can help us understand the incredible opportunity that lies for us in these holy days.

According to Dispel Emet's Aseret yemè teshuva, the ten-day return correspond to the ten ma'amarot ( the ten words in which the Lord created the world) and at ten dibberot ( ten spoken of revelation Sinaitic). So even the ten ma'amarot and ten dibberot related to the ten makoto , the ten plagues with which the Lord has hit Egypt, according to a teaching Chidushè Harim for which the wounds become le espressioni della creazione nelle parlate della rivelazione sul Sinai.

Lo stesso schema si trova, secondo lo Sfat Emet, nelle tre benedizioni del Musaf di Rosh Hashanà: malkuiot (regalità), zicronot (ricordo) e shofarot (shofar) . La radice della regalità Divina è infatti nelle maamarot della creazione. Le piaghe sono invece relative alla specifica esperienza storica e spirituale d'Israele ed al suo rapporto con il Signore. Il ricordo come canale di comunicazione reciproca e quindi di comunione tra D. ed Israele è l'elemento che fa scaturire redemption whose wounds are instrument. Finally, the gift of Torah at Sinai with the ten dibberot, is via the sound of the shofar that blends together the concepts of malkuiot and zicronot, leading us to take upon us the Kingdom of the Lord , on the basis of an intimate relationship marked by mutual memory, based on Torah that is given through the sound of the Shofar .

Gur's Master goes on to say that the structure of the sound of the shofar follows the same pattern. According to the Torah mizvà the day of Rosh Hashanah is to hear a Teru, preceded and followed by a Tekia . Tekia The sound is smooth, where the teru sound is wavering. Now: Tekia, Teru, Tekia. Over the centuries, our teachers were divided on the exact nature of the Teru and move beyond all doubt, have introduced the use of two sounds Teruo. What we call teru and what we call shevarim . Consequently, we play the three possible combinations, but the fact remains that the pattern of the Torah is: Tekia, Shevarim-Teru, Tekia. sound smooth, shimmering sound (whatever that is), smooth sound.

The reign of D. that is expressed in creation is similar to the first Tekia . E 'perfect work (still) the Hand of the Creator. Exile the wounds and the resulting memory is the moment of crisis symbolized by Teru (and shevarim) . However, it should know that through the crisis to return to the state of Tekia with the gift of Torah.

The experience of our fathers should be included here because the Rebbe of Gur: Avraham is related to royalty (and the first Tekia, and Creation) because it is the first which crowns the Lord as king over creation. The world is created behibaream, stands for Abraham. Avraham sense to creation. Izchak is the one who experienced firsthand the crisis. Its binding is the subject of perennial remember that defines our relationship with D. and this is remember that we call repeatedly on Rosh Hashanah. The sound of Teru that characterizes the day is the sound of the binding that takes shape nel corno nel montone offerto in sua vece. Non è certo un caso che la schiavitù d'Egitto viene fatta iniziare dal Midrash con la nascita di Izchak. Infine Jacov, ish tam joshev ohalim, l'integro che risiede nelle Tende della Torà. Jacov è il simbolo stesso della Torà è tam - integro - semplice come una tekià. Jacov è colui la cui discendenza tutta è parte del patto con il Signore. Jacov è la Torà. Ed è proprio attraverso la Torà di Jacov (che è sintesi di Avraham ed Izchak) che la regalità ed il ricordo si fondono nel suono dello Shofar. Il volto di Jacov è scolpito sul trono Divino secondo il Midrash. Jacov è la capacità di risollevarsi dopo la crisi, the Tekia that comes after teru . It is perhaps for this reason that when the Torah tells us about the process of teshuva the memory of Jacov above that of other fathers and will remember my covenant with Jacov.

our mystics have long studied this plan, and I like to remember that the relationship between the notes of the Shofar and the patriarchs also appears in the text of kavvanot, intentions, used in the Community Rome, with which the toke (who plays the shofar) prepare before playing.

The path that we face these days discusses this pattern. The whole man is created in the course of his life but has moments of crisis in which the transgression is only the tip of the iceberg. The internal split that each of us is this teru. Well you should know that as this is preceded by Tekia, is also followed by Tekia. The teru Rosh Hashanah is the tool that we have to return to the smooth, perfect. Rosh Hashanah concerns the possibility that each of us has to change. To redeem himself and at the same time to return to their roots.

Rav Mordechai Elon shlita, ricorda spesso che shever in ebraico significa tanto frazione quanto frumento. La crisi è il momento in cui le opportunità escono fuori. E' il momento per migliorarci. Rav Kuk zz'l scrive in Orot che quando c'è la guerra nel mondo, si sveglia la forza del Mashiach.

Sempre lo Sfat Emet propone un altra interessante riflessione. Secondo i nostri Maestri a Rosh Hashanà è di fatto cessata la schiavitù in Egitto. Ossia anche se siamo usciti fisicamente a Pesach è dal Rosh Hashanà precedente che abbiamo smesso di lavorare. In questo senso spiega il Rebbe di Gur si deve remember says what Radak for which the direction of the sound of the shofar is to proclaim freedom, as well as for the jubilee.

In this wonderful overlap between the two times of the year, Nissan and Tishri, the or shofar is to proclaim the redemption of national but also personal freedom.

A Rosh Hashanah Josef was released from prison. On Rosh Hashanah our mothers have ceased to be sterile. Rosh Hashanah is the time when everything can change.

According to tradition one of the reasons why the shofar is to confuse the Satan, the accuser. Hearing the Shofar they feared the redemption that came with the great Shofar will be announced. The Shofar souvenirs then to Satan, but that piece of instinct of evil that is in us, that this is possible. The great shofar will come, there will be change.

is up to us to do our great Shofar Shofar and establish Alach According to Rabbi Eliezer for which 'A Nissan have been redeemed, will be redeemed in Tishri.'.

Shabbat Shalom and Shana Tova

Edu Science Reflector Telescope Manual 600 Power

Rosh Hashanà 5770

In aftar we read this Shabbat, the Prophet invited to seek the Lord when He is near, the wise words that have meant as an allusion to the ten day period from Rosh Hashanah to Yom Kippur.

The Dispel Emet, developing some thoughts of his grandfather, the Chidushè Harima, offers an interesting array (under three) that can help us understand the incredible opportunity that lies for us in these holy days.

According to Dispel Emet's Aseret yemè teshuva, the ten-day return correspond to the ten ma'amarot ( the ten words in which the Lord created the world) and at ten dibberot ( ten spoken of revelation Sinaitic). So even the ten ma'amarot and ten dibberot related to the ten makoto , the ten plagues with which the Lord has hit Egypt, according to a teaching Chidushè Harim for which the wounds become le espressioni della creazione nelle parlate della rivelazione sul Sinai.

Lo stesso schema si trova, secondo lo Sfat Emet, nelle tre benedizioni del Musaf di Rosh Hashanà: malkuiot (regalità), zicronot (ricordo) e shofarot (shofar) . La radice della regalità Divina è infatti nelle maamarot della creazione. Le piaghe sono invece relative alla specifica esperienza storica e spirituale d'Israele ed al suo rapporto con il Signore. Il ricordo come canale di comunicazione reciproca e quindi di comunione tra D. ed Israele è l'elemento che fa scaturire redemption whose wounds are instrument. Finally, the gift of Torah at Sinai with the ten dibberot, is via the sound of the shofar that blends together the concepts of malkuiot and zicronot, leading us to take upon us the Kingdom of the Lord , on the basis of an intimate relationship marked by mutual memory, based on Torah that is given through the sound of the Shofar .

Gur's Master goes on to say that the structure of the sound of the shofar follows the same pattern. According to the Torah mizvà the day of Rosh Hashanah is to hear a Teru, preceded and followed by a Tekia . Tekia The sound is smooth, where the teru sound is wavering. Now: Tekia, Teru, Tekia. Over the centuries, our teachers were divided on the exact nature of the Teru and move beyond all doubt, have introduced the use of two sounds Teruo. What we call teru and what we call shevarim . Consequently, we play the three possible combinations, but the fact remains that the pattern of the Torah is: Tekia, Shevarim-Teru, Tekia. sound smooth, shimmering sound (whatever that is), smooth sound.

The reign of D. that is expressed in creation is similar to the first Tekia . E 'perfect work (still) the Hand of the Creator. Exile the wounds and the resulting memory is the moment of crisis symbolized by Teru (and shevarim) . However, it should know that through the crisis to return to the state of Tekia with the gift of Torah.

The experience of our fathers should be included here because the Rebbe of Gur: Avraham is related to royalty (and the first Tekia, and Creation) because it is the first which crowns the Lord as king over creation. The world is created behibaream, stands for Abraham. Avraham sense to creation. Izchak is the one who experienced firsthand the crisis. Its binding is the subject of perennial remember that defines our relationship with D. and this is remember that we call repeatedly on Rosh Hashanah. The sound of Teru that characterizes the day is the sound of the binding that takes shape nel corno nel montone offerto in sua vece. Non è certo un caso che la schiavitù d'Egitto viene fatta iniziare dal Midrash con la nascita di Izchak. Infine Jacov, ish tam joshev ohalim, l'integro che risiede nelle Tende della Torà. Jacov è il simbolo stesso della Torà è tam - integro - semplice come una tekià. Jacov è colui la cui discendenza tutta è parte del patto con il Signore. Jacov è la Torà. Ed è proprio attraverso la Torà di Jacov (che è sintesi di Avraham ed Izchak) che la regalità ed il ricordo si fondono nel suono dello Shofar. Il volto di Jacov è scolpito sul trono Divino secondo il Midrash. Jacov è la capacità di risollevarsi dopo la crisi, the Tekia that comes after teru . It is perhaps for this reason that when the Torah tells us about the process of teshuva the memory of Jacov above that of other fathers and will remember my covenant with Jacov.

our mystics have long studied this plan, and I like to remember that the relationship between the notes of the Shofar and the patriarchs also appears in the text of kavvanot, intentions, used in the Community Rome, with which the toke (who plays the shofar) prepare before playing.

The path that we face these days discusses this pattern. The whole man is created in the course of his life but has moments of crisis in which the transgression is only the tip of the iceberg. The internal split that each of us is this teru. Well you should know that as this is preceded by Tekia, is also followed by Tekia. The teru Rosh Hashanah is the tool that we have to return to the smooth, perfect. Rosh Hashanah concerns the possibility that each of us has to change. To redeem himself and at the same time to return to their roots.

Rav Mordechai Elon shlita, ricorda spesso che shever in ebraico significa tanto frazione quanto frumento. La crisi è il momento in cui le opportunità escono fuori. E' il momento per migliorarci. Rav Kuk zz'l scrive in Orot che quando c'è la guerra nel mondo, si sveglia la forza del Mashiach.

Sempre lo Sfat Emet propone un altra interessante riflessione. Secondo i nostri Maestri a Rosh Hashanà è di fatto cessata la schiavitù in Egitto. Ossia anche se siamo usciti fisicamente a Pesach è dal Rosh Hashanà precedente che abbiamo smesso di lavorare. In questo senso spiega il Rebbe di Gur si deve remember says what Radak for which the direction of the sound of the shofar is to proclaim freedom, as well as for the jubilee.

In this wonderful overlap between the two times of the year, Nissan and Tishri, the or shofar is to proclaim the redemption of national but also personal freedom.

A Rosh Hashanah Josef was released from prison. On Rosh Hashanah our mothers have ceased to be sterile. Rosh Hashanah is the time when everything can change.

According to tradition one of the reasons why the shofar is to confuse the Satan, the accuser. Hearing the Shofar they feared the redemption that came with the great Shofar will be announced. The Shofar souvenirs then to Satan, but that piece of instinct of evil that is in us, that this is possible. The great shofar will come, there will be change.

is up to us to do our great Shofar Shofar and establish Alach According to Rabbi Eliezer for which 'A Nissan have been redeemed, will be redeemed in Tishri.'.

Shabbat Shalom and Shana Tova