Question: How does Halacha view Human Nature?
'האומר הרי את מקודשת לי על מנת שאני צדיק' – אפילו רשע גמור,מקודשת, שמא הרהר תשובה בדעתו
Specific Halachik issue: Reciting Mashiv Haruach and Veten Tal--or Morid Hatal and Veten Bracha
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בָּרֵךְ עָלֵינוּ ה' אֱ-לֹהֵינוּ אֶת הַשָּׁנָה הַזֹּאת וְאֶת כָּל מִינֵי תְבוּאָתָהּ לְטוֹבָה______________, (בקיץ: וְתֵן בְּרָכָה בחורף: וְתֵן טַל וּמָטָר לִבְרָכָה) עָל פְּנֵי הָאֲדָמָה וְשַׂבְּעֵנוּ מִטוּבָהּ, וּבָרֵךְ שְׁנָתֵנוּ כַּשָּׁנִים הַטּוֹבוֹת לִבְרָכָה, בָּרוּךְ אַתָּה ה', מְבָרֵךְ הַשָּׁנִים. |
Tur Orach Chaim 114
If one prays and he cannot remember if he mentioned 'veten Bracha' , if it’s before 30 days are up it is presumed he mentions what he is used to and therefore he needs to repeat the blessing with the proper addition (veten tal umatar livracha), if it’s after 30 days he mentions what he is meant to and he does not have to repeat it.
If one prays and he cannot remember if he mentioned 'veten Bracha' , if it’s before 30 days are up it is presumed he mentions what he is used to and therefore he needs to repeat the blessing with the proper addition (veten tal umatar livracha), if it’s after 30 days he mentions what he is meant to and he does not have to repeat it.
NURTURE
Tur cont.
The Maharam of Rotenberg on “Shmini Azeret” would recite “Ata Gibor” until “Mashiv Haruach” 90 times, equivalent to the thirty days one is supposed to say it 3 times a day. From Shmini Azeret and onwards he would not have to repeat.
His proof for this custom is from chapter “Keizad haregel” there it speaks about an ox that has a history of Goring, if he spreads out his Goring he will be punishable, if he makes them closer isn’t it obvious that he will be punishable? The same thing here, if after 30 days if he is unsure he does not need to repeat, then obviously after 90 times in one day he does not need to repeat.
Tur cont.
The Maharam of Rotenberg on “Shmini Azeret” would recite “Ata Gibor” until “Mashiv Haruach” 90 times, equivalent to the thirty days one is supposed to say it 3 times a day. From Shmini Azeret and onwards he would not have to repeat.
His proof for this custom is from chapter “Keizad haregel” there it speaks about an ox that has a history of Goring, if he spreads out his Goring he will be punishable, if he makes them closer isn’t it obvious that he will be punishable? The same thing here, if after 30 days if he is unsure he does not need to repeat, then obviously after 90 times in one day he does not need to repeat.
Mishna Baba Kama 2,4
WHAT IS TAM, AND WHAT IS MU'AD? — [CATTLE BECOME] MU'AD AFTER [THE OWNER HAS] BEEN WARNED FOR THREE DAYS [REGARDING THE ACTS OF GORING], BUT [RETURN TO THE STATE OF] TAM AFTER REFRAINING FROM GORING FOR THREE DAYS; THESE ARE THE WORDS OF R. JUDAH. R. MEIR, HOWEVER, SAYS: [CATTLE BECOME] MU'AD AFTER [THE OWNER HAS] BEEN WARNED THREE TIMES [EVEN ON THE SAME DAY], AND [BECOME AGAIN] TAM WHEN CHILDREN KEEP ON TOUCHING THEM AND NO GORING RESULTS
WHAT IS TAM, AND WHAT IS MU'AD? — [CATTLE BECOME] MU'AD AFTER [THE OWNER HAS] BEEN WARNED FOR THREE DAYS [REGARDING THE ACTS OF GORING], BUT [RETURN TO THE STATE OF] TAM AFTER REFRAINING FROM GORING FOR THREE DAYS; THESE ARE THE WORDS OF R. JUDAH. R. MEIR, HOWEVER, SAYS: [CATTLE BECOME] MU'AD AFTER [THE OWNER HAS] BEEN WARNED THREE TIMES [EVEN ON THE SAME DAY], AND [BECOME AGAIN] TAM WHEN CHILDREN KEEP ON TOUCHING THEM AND NO GORING RESULTS
NATURE
Rabbi Peretz Za”l wrote as follows:
We did not witness that the elders of France practiced this “Minhag”, since the subject matter is not similar to the proof. There it is so because the ox is expected to gore, and if he is punishable when goring over a spread out period of time obviously he will be punishable over a closer period of time. But rain which has been established as part of the prayer service, and is dependent on what he is used to saying, is not the same and the Rosh Za”l did not follow the Maharam.
Rabbi Peretz Za”l wrote as follows:
We did not witness that the elders of France practiced this “Minhag”, since the subject matter is not similar to the proof. There it is so because the ox is expected to gore, and if he is punishable when goring over a spread out period of time obviously he will be punishable over a closer period of time. But rain which has been established as part of the prayer service, and is dependent on what he is used to saying, is not the same and the Rosh Za”l did not follow the Maharam.
Midrash
הַאי מַאן [מי] שנולד בּמזל צֶדֶק יְהֵי גְּבַר [יהיה אדם] צַדְקָן. אָמַר ר' נַחְמָן בַּר יִצְחָק: וְצַדְקָן שאמרו הרי זה בְּמִצְוֹת. הַאי מַאן [מי] שנולד בּמזל מַאְדִּים יְהֵי גְּבַר אָשֵׁיד דְּמָא [יהיה אדם שופך דם]. אָמַר ר' אַשִׁי: אִי אוּמָּנָא, אִי גַנָּבָא, אִי טַבָּחָא, אִי מוֹהֲלָא [או מקיז דם, או גנב, או שוחט, או מוהל]. אָמַר רַבָּה: אֲנָא בְּמַאְדִּים הֲוָאי [אני הייתי, נולדתי במזל מאדים] ואיני עוסק באף אחת מאומנות אלה. אָמַר אַבַּיֵי: מָר נַמִי עָנֵישׁ וְקָטֵיל [אדוני גם כן כדיין מעניש והורג]". (שבת קנו,א)
הַאי מַאן [מי] שנולד בּמזל צֶדֶק יְהֵי גְּבַר [יהיה אדם] צַדְקָן. אָמַר ר' נַחְמָן בַּר יִצְחָק: וְצַדְקָן שאמרו הרי זה בְּמִצְוֹת. הַאי מַאן [מי] שנולד בּמזל מַאְדִּים יְהֵי גְּבַר אָשֵׁיד דְּמָא [יהיה אדם שופך דם]. אָמַר ר' אַשִׁי: אִי אוּמָּנָא, אִי גַנָּבָא, אִי טַבָּחָא, אִי מוֹהֲלָא [או מקיז דם, או גנב, או שוחט, או מוהל]. אָמַר רַבָּה: אֲנָא בְּמַאְדִּים הֲוָאי [אני הייתי, נולדתי במזל מאדים] ואיני עוסק באף אחת מאומנות אלה. אָמַר אַבַּיֵי: מָר נַמִי עָנֵישׁ וְקָטֵיל [אדוני גם כן כדיין מעניש והורג]". (שבת קנו,א)
He who is born under Mars will be a shedder of blood. R. Ashi observed: Either a surgeon, a thief, a slaughterer, or a circumciser. Rabbah said: I was born under Mars.