txt/Halakhah/Tur/Commentary/Darchei Moshe/English/Sefaria Community Translation.txt

Darchei Moshe
דרכי משה
Sefaria Community Translation
https://www.sefaria.org

Darchei Moshe

Orach Chaim



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Seif Katan 18

In the Maharil (Our teacher, Rabbi Yaakov Levi Moelin): But if his wife and his children [already] ask him [relevant questions], there is no need to say <i>Mah Nishtanah</i> (How is it different). So one just begins from, "We were slaves." Also there: When one reaches, "Blood, Fires and Pillars of Smoke," he should remove [some of the wine in his cup] with his finger. And likewise when one says, "<i>Datzach, Adash, Baachab</i>" (the initials of the ten plagues), individually and as groups. The total is sixteen times. And this was the custom of our teacher Rabbi Shalom (of Neustadt). And he said that it is so in the book of Aviah (R. Eliezer ben Yoel HaLevi) - that it corresponds to the sixteen faces of the <i>chayot</i> (a type of angel). To here are his words. But it appears that it hints here to the sword of the Holy One, blessed be He, which is called, <i>Yohakh</i> (<i>Yo</i> has a numerical value of sixteen, and <i>hakh</i> means, strike). And that is [the name of] the angel appointed for vengeance, as is known to the Kabbalists. And it is customary to remove [wine] from the cup with the [fore]finger, to hint at that which is stated (Exodus 8:15), "This is the finger of God"; and not like I found written in the Hanhagat Minhagim, that one should sprinkle with the pinkie.  

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Maharik wrote [in] Shoresh 26 in the name of a responsum of the Geonim that on the day of Simchat Torah, our practice is to dance - even the elderly - while we say praises about the Torah scroll. Even though we do not dance on a holiday, our practice is to permit [it] on account of the honor of the Torah. To here are his [words]. And the Maharil wrote: There are places where the practice is for the children to destroy the sukkot (huts) and burn them on Simchat Torah and they give an explanation to permit this. However my father and teacher, may his memory be blessed would protest against me when I was young to not destroy it on a holiday. To here are his [words]. 

Yoreh Deah



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Seif Katan 2

In the Mordechai at the beginning of the chapter Kol HaBasar (Talmud Chullin):  "A responsum of Maharam (of Rothenburg):  Once, from one meal to the next I found cheese between (my) teeth.  I made a personal decree to be strict (regarding eating) meat following cheese (just as one must wait before eating) cheese following meat; with fowl, I am lenient (to eat fowl directly after cheese)," end quote. / Here is the discussion of Issur veHeiter Ha'Aroch chapter 40: "If one ate soft cheese younger than (Hebrew should read: קודם) six months or other kinds of milk (products), he may eat meat immediately at the same meal by means of cleaning out (Hebrew should read: קינוח) and washing his hands and mouth.  However, if one eats twelve-month old cheese or moldy (מתולעת, 'wormy') cheese, even though no prohibition pertains, nevertheless it is a measure of piety not to eat meat afterwards at the same meal, in accordance with the responsum (Hebrew should read: כתשובת) of Maharam," end quote. / And so, many have the practice not to eat meat after (eating) hard cheese that sticks between the teeth, just as we do not eat cheese after meat. / And Beit Yosef wrote in Orach Chaim, chapter 173, "Yet there are those who practice a personal stringency not to eat meat after cheese at the same meal" and thus one finds in the Zohar that one should be strict in this matter.  Therefore one should be strict even with fowl following cheese.  If the Maharam had seen the Zohar, he would not have been lenient with fowl.  That is the end of his words there.  He quoted the Zohar on this issue.  

Even HaEzer



Choshen Mishpat