Posek

By acting this way, he has sort of distanced himself from being a Kohen.

In fact, I've- I saw a question that the Poskim discussed.

What would be the Halacha if somebody did a Pidyon Haben with a, with a K- with a Kohen who's a Mechallel Sh- who's a Mechallel Shabbos? It could be that according to the Rambam-- According to Rashi, Bedieved, it would be a valid Pidyon Haben.

According to the Rambam, he would take a, a stronger approach.

Of course, another consideration that we have to take is if this Kohen is a Tinok Shenishba.

If the Kohen who's in this category is a Tinok Shenishba, therefore, it would ma- it might be a different status that we could maybe be more lenient.

Which opens up an interesting question that I saw the Poskim discuss, the Rishonim, the Shulchan Aruch, the Rama.

What would be the Halacha if a hus- if a man, Rachmanah Litzlan, dies without children, and the only brother-- And he leaves over brothers, and we know the brothers have to do essentially Yibam Chalitzah Bezman, Chalitzah Bezman Azzer.

We just discussed what is a husband entitled to because of his wife.

And the question that I saw the Poskim discuss is that the Shulchan Aruch discusses a concept of Atavas Chalom, that if somebody, chas v'shalom, has a bad dream, there's a nusach to be said, the To take away the effect of their bad dream.

As the Shulchan Aruch says, Haroia Chalom Venafshe Agum Alav.

If somebody has a dream, this is Shulchan Aruch on Chaim Siman Reish Chof, and he's disturbed by the dream, Yativenu Ba'apei Tlas D'rachmilei.

And here it says that he has to, so in the Shulchan Aruch it means that he should be the one to say to these people.

And the question is, from here we see that the person who wants a Tavas Chalom has to do it himself.

The question is, if a wife, Rachmana L'tzlan, has such a bad dream, could a husband do that Tavas Chalom on her behalf? So the Poskim suggest that it's really connected to the Shaila how to learn our Gemara.

Our Gemara is teaching us that the husband is allowed to eat the Matnas Kuhuna because of the wife.

He's not Betzel Shekai.

And therefore, as the commentators and Poskim point out, it's a good example where if you understand what's being said here, the comma should be different.

Actually, the first three words should be said together.

He is the one who lodges in hiddenness, in the shadows.

שכאשר אין יכולים לתקוע, צריכים לקרוא את הפוסק, ואין נועם בצידו השני של השופר, ובכך תבוא הישוע.

ונפסק דין שכזה, המבוסס על נס ופלא, אינו מצוי כלל בספר הפוסקים, go look in other's form of the POSKIM, try to find it, you're not going to find it.

ומה גם שאין ביד כל אחד לכולל אוסוס ומופסים ואין אילו, and not everyone can pull off such a thing.

ובעצם העניין יש לעיין, So two things, let's try to understand what was his Kavanah with this Pasuk? Why did he choose this Pasuk? open the gates of Tkiah's shofar and also why did he say you have to flip the shofar to the other over to the other side what's behind this? If he had this Gula already in him if he knew about this now remember how many Bali Tkiah tried The first guy that's having trouble blowing, why not just let him knock it off with the first one? Why, let's put it this way, why even open the gates for two more Baalei Tkiah to be mitbayesh?

By the night Kiddush of the second day, of the second night of Hashanah, we are accustomed to take a new fruit, or wear a new garment, in order so we have no doubt as regards to the blessing of Shecheyanu.

As regarding whether one should say Shecheyanu on the second night, it is disputed amongst Pesach.

Practically, if one does not have a new fruit, we rule that he is to say Shecheyanu nonetheless.

But where initially, every person should try to have a new fruit, or wear a new garment, when he says Shecheyanu, by candle lighting, and as well by by Kiddush of the second night.

Meaning you also could have chosen to... to be Mikabel Shabbos later.

Now the argument not to do the Milah, that's advanced by some of the Poskim, is that anything that I'm not able to do myself, I don't have the power to appoint a Shliach to do for me.

And if I'm not allowed to do the Milah, so as the Avi Abed, then how can I appoint a Shliach to do the Milah for me? How can I appoint a Moel to do the Milah for me? if I'm not allowed to do the mila myself.

Now there are several reasons why that doesn't seem to be accurate, why that reason does not really apply.