Frequently Asked Questions and Answers found in Halacha

Rabbi Akiva Moshe Silver

A person who believes that the world will actually be more than six thousand years is he judged as an infidel

Here is the fact that a person does not believe in one particular of the words of the Sages, he is condemned as an unbeliever. This is clear as the Rabbinical Law of the Radbaz and the Jewish Law in the leadership of the Rashel (printed with the Rashat of the Rashel, published by Zichron Aharon).
But whoever believes that in fact the world will exist for more than 10,000 years is not judged as an unbeliever who can say in the Halachah Kim Liya as Rambam who believes that there is no Halachah like that mishnah (I brought in my essays on the Great Midrash) and that the world will not be destroyed but the Havhab is after the death and the days of the Messiah are not between now and then. 7 but the enslavement of monarchies, and that there is no halacha like that Mishnah which holds that the world will not be destroyed. It is only and the earth will forever stand, and 27 is mentioned in detail in some of Rambam's words.
And in fact it is not necessary that the Rambam followed the Rambam in this, since the Rambam relied mainly on the wisdom of philosophy and there is no Halacha as the Rambam in the words he took as philosophy as the Meshach in the Gra's commentary on the Shu'a and KMSH Ba'al Hashem at length and emphatically.
And what you asked about whether the letters DRA was divided by the number of years, here it turns out that he didn't know that I wrote a commentary on the ODA and it was published in the Zichron Aharon edition, and there I mentioned that it is once again in the new part of the ODA that was printed later in the volume there and that "Also in the clear verse, because of what I mentioned.
And the simplicity of the Rabbinical Bible does not say that the seventh day is against Shabbat, God's sojourn for a thousand years, and in any case it should be destroyed from the beginning of Shabbat, Shabbat is not the day of the deed at all. '.
But it is necessary to recommend a little dahana explained in Pesachim Nd Aa that there are things that G-d created between the suns, and K. Dhri G-d's sabbath on sabbath, and it is explained in the Midrash that Adam does not know his times and moments, etc. but G-d knows that Shabbat is from the sand To the holy, this is explained that on Shabbat Shabbat in the beginning of the creation of the world, work was done in the House of Suns.
This is also the case on the seventh day of the seven thousand Shenin, that the day of the Most High is one thousand, as explained in the Bible, there is no strike between the suns, and in any case the beginning of the suns is a hundred years according to the suns of the 20th century, according to the EB relative minutes, and what comes down from the reckoning 7 Years which is about 5 minutes 50 minutes in this.

ולכאורה יש כאן אסמכתא לדעת הגריש"א (פסקי הגרי"ש עמ' קי וכעי"ז נראה דעת שו"ת מהרש"ג סי' לח וסי' סו ומועדים וזמנים סי' רנג) על תוספת שבת שדי מעיקר הדין בחמש דקות (ויש בזה הרבה דעות גם בראשונים ובפוסקים ואכמ"ל, ועי' שעה"צ סי' רסא סקכ"א), אבל במאמר דב"ר פ"י, ט שהביא רש"י בראשית ב, ב, שהקב"ה יודע עיתותיו ורגעיו וכו' משמע שהקב"ה לא הוסיף מחול על הקודש, וכן בב"ר פ"ט יד זו שעה יתירה שמוסיפין מחול על הקדש ובה נגמרה מלאכת העולם, ומשמע שהקב"ה עצמו לא הוסיף מחול על הקדש, וכדפי' בעץ יוסף שם, אבל באמרי יושר שם נראה שפירש להיפך ולדידיה יש ליישב אותם חמש דקות על תוספת שבת.

ושוב ראיתי שבחי' ח"ס ר"ה ט ע"א נקט שהקב"ה עשה תוספת שבת אבל עשה רק בין השמשות, ולדבריו מיושבים החמש דקות אלו, ומ"מ הם פחות מבין השמשות שלנו של ר"ת מאחר שהקב"ה יודע עיתותיו ורגעיו.

ומ"מ יש צדדים שהחמש דקות הם ג"כ מטעמי ספקות שמא אינו מדוייק ומדינא סגי בפחות מזה (ויעוי' שו"ת ארץ צבי ח"א סי' ס' ואג"מ ח"א סי' צו), ולפי צד זה אי אפשר לפרש כן.

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