database_export
/
json
/Responsa
/Acharonim
/Noda BiYhudah I
/English
/YU Torah miTzion Beit Midrash.json
| { | |
| "language": "en", | |
| "title": "Noda BiYhudah I", | |
| "versionSource": "torontotorah", | |
| "versionTitle": "YU Torah miTzion Beit Midrash", | |
| "versionTitleInHebrew": "ישיבה-יוניברסיטי בית מדרש תורה מציון", | |
| "actualLanguage": "en", | |
| "languageFamilyName": "english", | |
| "isBaseText": false, | |
| "isSource": false, | |
| "direction": "ltr", | |
| "heTitle": "נודע ביהודה מהדורא קמא", | |
| "categories": [ | |
| "Responsa", | |
| "Acharonim" | |
| ], | |
| "text": { | |
| "Author's Introduction": [], | |
| "An Introduction by the Author's Son": [], | |
| "Orach Chaim": [ | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [ | |
| "", | |
| "I received your letter. Regarding your question as to whether a mourner may act as Shaliach Tzibbur, passing before the Ark between the beginning of the month of Elul and Yom Kippur: You ruled correctly that there is no prohibition in this, and one should not prevent a mourner from leading the prayers, other than on Rosh haShanah and Yom Kippur. On the other days, even on days when Selichot are said and during the Ten Days of Repentance, there is no basis for protesting against a mourner. Even on Rosh HaShanah and Yom Kippur there is no element of prohibition, only custom. Rosh haShanah and Yom Kippur should be no stronger than Shabbat and Yom Tov, which are actual days of joy and rest, and yet there is no prohibition [against having a mourner lead the prayers], only custom, per Rama Yoreh Deah 376. Further, it is explained clearly in Maharil that the custom applies only to Rosh haShanah and Yom Kippur... We see that the entire custom is only for Rosh haShanah and Yom Kippur, which are occasions declared to be holy and which interrupt mourning. Their added status does not relate at all to Elul or the Ten Days of Repentance. ", | |
| "Those who disagree say that this period [Elul and the Ten Days of Repentance] is one of judgment, but just the opposite! For this reason one should even permit [a mourner to lead] even on Rosh haShanah and Yom Kippur! Indeed, this was the exact question put to the Maharil, thinking that because these are days of judgment, without any joy, Rosh haShanah and Yom Kippur should be viewed as different from the other holidays [which are days of joy]. Further, even according to their view, what would associate days of judgment and the month of Elul? Even the days of Selichot before Rosh haShanah are not days of judgment – just the opposite, they are days of mercy and desire, the last set of forty days when Moshe Rabbeinu was on the mountain and the Holy One showed him favour. It is only on Rosh HaShanah that the judgment begins... Moreover, the Ten Days of Repentance are not called “days of judgment”. Just the opposite, they are days of mercy, during which Hashem avails Himself to every individual. Only Rosh HaShanah and Yom Kippur are “days of judgment”..." | |
| ] | |
| ], | |
| "Yoreh Deah": [ | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [], | |
| [ | |
| "Regarding your fourth question, about the proper version of L’Shem Yichud, which has newly spread and been printed in siddurim: I reply that before you ask me about the version, it would be more appropriate to ask whether saying it is appropriate at all. In my opinion, it is an evil sickness for our generation. Previous generations did not know of this prayer, and did not say it at all. These people toiled their whole lives in Torah and in mitzvot, all according to the Torah and according to the halachic authorities, whose words flow from the source of living waters, the vast sea of the Talmud, regarding which it is said, “the integrity of the upright shall guide them.” They bore excellent fruit and their kindness exceeded the heavens. However, in our generation people have left G-d’s Torah and the source of living waters, the two Talmuds, Bavli and Yerushalmi, to dig for themselves broken cisterns. Each one raises himself in the arrogance of his own heart, saying, “I am the one who sees, the gates to heaven are open for me, and for me the world exists.” These people are the destroyers of the generation. For this orphaned generation I say that G-d’s paths are just, and the righteous walk in them, and the Chasidim stumble in them [This is an alteration of Hoshea 14:14, in which the prophet says that sinners will stumble in them.] I have much more to say on this matter, but just as it is a mitzvah to say what will be heard, so too is it a mitzvah not to say something that will be ignored. (Yevamot 65b) G-d should have mercy upon us … ", | |
| "", | |
| "As far as his honour's suggestion that it would be good to have a strong connection between our speech, thought, and action [via the L’Shem Yichud recitation]: The Great Assembly established prayers and blessings for us, and there is nothing that is not hinted to in the text of the prayers and blessings. A blessing awakens our speech and thought, and each mitzvah that is preceded by a blessing does not need anything else before it, just the blessing. If there is no blessing, my practice is to say, “Behold, I am doing this to fulfill the will of my Master,” and this is enough, and nothing else is necessary. We are meant to focus only on the meaning of the words; repair of celestial realms is accomplished inherently, through our actions… I have already revealed my thinking on the matter, that silence would be better, and let the matter sink into oblivion. In thought, too, one should think only about the meaning of the words. One will walk securely on this path, and will not stumble in any way. There is no point in elaborating more on this matter…" | |
| ] | |
| ], | |
| "Even HaEzer": [], | |
| "Choshen Mishpat": [] | |
| }, | |
| "schema": { | |
| "heTitle": "נודע ביהודה מהדורא קמא", | |
| "enTitle": "Noda BiYhudah I", | |
| "key": "Noda BiYhudah I", | |
| "nodes": [ | |
| { | |
| "heTitle": "הקדמת המחבר", | |
| "enTitle": "Author's Introduction" | |
| }, | |
| { | |
| "heTitle": "הקדמה מבן המחבר", | |
| "enTitle": "An Introduction by the Author's Son" | |
| }, | |
| { | |
| "heTitle": "אורח חיים", | |
| "enTitle": "Orach Chaim" | |
| }, | |
| { | |
| "heTitle": "יורה דעה", | |
| "enTitle": "Yoreh Deah" | |
| }, | |
| { | |
| "heTitle": "אבן העזר", | |
| "enTitle": "Even HaEzer" | |
| }, | |
| { | |
| "heTitle": "חושן משפט", | |
| "enTitle": "Choshen Mishpat" | |
| } | |
| ] | |
| } | |
| } |