Chidushim on Daf Yomi 2 שבת

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  • #1838500
    Reb Eliezer
    Participant

    There are 39 אבות מלאכות, main father work, that were done in the mishkan. As it is mentioned next to shabbos before and after indicating that whatever was important and done in the mishkan should not be done on shabbos. The mishna in klal gadol says that the number is forty minus one. The Tosfas Yom Tov explains that we find forty times the word מלאכה in the Torah but one of them is not counted and we don’t know which one. Another reason that it does not say thirty nine that by sewing we need another action of making a knot, so there really is forty main work action. It says in Vayakhel אלה הדברים these are the words referring to shabbos which implies 39 by the word אלה adding up to 36, דבר 1, דברים 2, הדברים 3 together 39. Tosfas in Pesochim says the work done in Mitzraim, once shabbos was given to them, was forbidden to be done on shabbos as we are now serving Hashem instead of Pharaoh. When you take the word פרך and convert with את בש, where the first and last letters in order get exchanged, we get וגל which adds up to 39. The difference between an אב מלאכה the father, main work and a תולדה, child, is that when the father work is done with its own child without intention, one chatos, sacrifice is brought. When it comes to carrying, taking things out from רשות היחיד to רשות הרבים private ownership to public ownership is father melacha whereas the reverse is its child work as this is logically derived. We start the mishna with carrying because it is the most misunderstood melacha as carrying in private the whole day tables would not biblically forbidden but carrying a needle out to the street is forbidden . Also we start what applies through preparation for shabbos entering.

    #1838613
    Benephraim
    Participant

    If you are right about the logical derivation of the תולדות then you have a problem if אין עונשין מן הדין dont you think?

    #1838606
    Reb Eliezer
    Participant

    The mishna starts with יציאות השבת instead of הוצאות as explained by Tosfas based on the pasuk Shmos (16,29)
    אל יצא איש ממקמו a person should not carry a dish to borrow food from someone else or a basket to get charity by filling it up by a rich person. This would explain why the mishna starts with the interaction between the rich and the poor. The rav Bartenura says that it teaches us that this charity done on shabbos is not a mitzva but an aveira.
    The GRA says that the word יצא has another implication on the amount a person can walk out of town, on the measurement of a techum. When we take the word יצא multiply the letter equivalent with its neighbor back and forth and accumulate it like this 10 x 90 + 90 x 10 + 90 x 1 + 1 x 90 + 1 x 10 + 10 x 1= 900 + 900 + 90 +90 + 10 +10 = 1800 + 180 + 20 = 1980 + 20 = 2000

    #1838626
    Reb Eliezer
    Participant

    Benephraim, first the gemora in shabbos 96,2 derives from a pasuk carrying as the is levi camp in the midbar where Moshe Rabbenu resided was a public area so they should not take anything from home to Moshe Rabbenu when tbey go to ask a shaila from him. Tosfas there ezplains that it is not enough that it was in the mishkan when loading the wagons but we need a pasuk because carying is a weak melacha explained above. The reverse of taking in from public area to a private area is known through a savoro what is the difference which direction. Look at Tosfas there entitled hachnosa which I think answers your question.

    #1838664
    Benephraim
    Participant

    RE שליטא I enjoy your Toyreh. But in all fairness do you consider carrying from either domain a מלאכה גרועה or חשובה?

    #1838671
    Reb Eliezer
    Participant

    Tosfas says that carying Is a מלאכה גרועה. We cannot argue with the facts. Why would you think otherwise? Did you look at the Tosfas ב,א ד’ה פשט בעה’ב and צ’ו,ב ד’ה הכנסה?

    #1838673
    Reb Eliezer
    Participant

    Tosfas on צו,ב ד’ה הוצאה indicates it for carying out and there ד’ה הכנסה indicates it for carying in. Both cases is considered a מלאכה גרועה a weak melacha. As Tosfas 2,1 says asks what is the differents carying from a private area to another private area where it is allowed to carry bibliically with karmeles (4 amos wide and less than 10 tefochim high) in between. See SA O’CH 345 There is an argument a public domain 16 wide 600,000 people walking through does that include cars? Reb Moshe holds they walk with their cars but others hold that a car is a a private domain for itself. See in great detail Yabia Omer O’CH (9,33) about making a airuv of tzuras hapesach. A public domain where houses are on each side might limt the movement Traffic lights also limit movement. Intersecting roads also are questionable.

    #1838812
    Reb Eliezer
    Participant

    שבת ג,א

    To be biblically chayev on carrying two actions are required an עקירה, displacement and הנחה replacement.
    Rashi on 74,1 explains the gemora’s question וכי מותר לאפות פחות מכשיעור are you allowed to bake smaller than the measurement of fig would assur biblically as a חצי שיעור half a shiur but the Chacham Tzvi 86 says that it only applies to food because we cannot add to it once its being baked only before we place it in the oven. The issur would only be rabbinic. So the question is an akira, is it a half melacha or no melacha at all? Could be that Rashi follows his view and counts akiras because they can be completed and they are considered a half a melacha whereas Tosfas ד’ה פיטורי like Rashi’s teachers, counts the stretching of the hand like the Chacham Tzvi and not the akira.

    #1838979
    Reb Eliezer
    Participant

    We started Shabbos with פשט העני just before Purim which is like Yom Kippurim when we say ironically
    כל הפושט יד נותנים לו whoever stretches out his hand is being provided for.

    #1839158
    Reb Eliezer
    Participant

    Rambam Hilchas Shabbos (1,15-16) If two people do a melacha on shabbos either each one does half of it, one does the akira and the other the hanacha or they do the whole melacha together and one is able to do it by himself, they are both patur. If none are able to do it by themselves and they did the whole thing together, they are both chayev. If one is able to do it and the other is not, the one able is chayev and the other is patur.

    שבת ד,א

    Tosfas questions why is the one placing the bread in the oven on purpose is chayev misah when his admonishment is a safek as maybe he will remove it? Tosfas answers that we judge as it is now. Normally it will bake. The baking does not require any action any more.

    The requirement of 4 amos to place to or remove from is required because usually a person places something on a sturdy place. Tosfas says a place is considered 4 amos.

    שבת ה,א

    The hand has a chashivus and considered 4 amos. Rashi in Kesuvas (31,2) says that this applies to the halacha that a person can acquire ownership within his 4 amos, so one gains ownership from what is placed in his hand.
    The Baal Hamoar Shabbos 96 explains that beside the reason of halacha Moshe Mesinai it is also logical that carying 4 amos in public domain is chayev as the 4 amos acquires ownership so you carry from prive domain to a public domain.

    #1839226
    Reb Eliezer
    Participant

    שבת ה,ב

    The SA YD 277,1 says that we should not turn a sefer on its face by having the letters on the bottom as we find over here Rashi explaining that it is a bizoyan for the sefer. The Bach also includes in the prohibition not to leave a sefer open and walk away without covering it. The Shach says that a person forgets his learning when he leaves the sefer open.

    #1839487
    Reb Eliezer
    Participant

    The Aruch Hashulchan in O’CH 345 explains that in the olden time there was a main road where all other roads would meet. The houses were in an alley closed on one side and meeting this main road on the other side (movo). The main road had doors on each side but open at nigh 16 amos wide. This is derived from the mishkan were all the tents would converge to the Moshe Rabbenu’s tent where all 600,000 people gather and the wagons to the mishkan took up 16 amos.
    Most agree that 600,000 is required. Rav Moshe in Igros Moshe O’CH (4,87) says that a city having 12 mil by 12 mil where this amount of people gather makes it a public domain considering it a platyeh godaloh. The Aruch Hashulchan says that each street is judged for itself.
    The RMA O’CH 346,3 says that currently all of our streets are considered karmelis, only rabbinical. This is the the view of most poskim and therefore we can make an airuv with a tzuras hapesach without actual doors. Most poskim’s view is that cars don’t can included in the count. We have houses on each side of the road with street lights which limit the public movement. There are other roads circumventing the main road, so the main road is not as important as it used to be.

    #1839523
    Reb Eliezer
    Participant

    Should be above, most poskim view that cars don’t get included in the count as explained above.

    Rav Menashe Klein in Mishneh Halochas (15,124) quotes a later teshuva of Reb Moshe in Igros Moshe O’CH (5,24) where is seems he is retracting his previous view saying that people follow Rashi’s view as the need required to make an airuv of a tzuras hapesach, if 600,000 people are not gathered daily on the street.
    According to this ruling we can make an airuv in Brooklyn.

    #1840004
    Reb Eliezer
    Participant

    שבת ט,ב

    מנחה גדולה 12:30, early mincha a normal day when the night is as long as the day six and half hours starting at 6:00 in the morning.
    3:30 מנחה קטנה late mincha nine and half hours

    The RMA in SA O’CH 232 says that the custom is to allow a big meal at the early mincha and small meal and the late mincha. People will remember to daven as they usually daven in a shul.

    Tosfas says that even though maariv is voluntary, we should still be careful not to be mevatel for no reason. Once a person says it, he makes it obligatory. Currently, since everyone davens maariv, why don’t we have the shliach tzibur repeat the shmonei esrei for maariv? Maybe, since it was voluntary originally it was never instituted. The MB 237,1 says that it became a mitzva which cannot force the repetition.

    #1840405
    Reb Eliezer
    Participant

    If someone procrastinates with mincha in the middle of some work saying I wll still will have time to daven and meanwhile the time runs out says in SA O’CH 98,8 and MA s’k 11 is considered forgotten which is accidental and he can daven two shmonei esreis for maariv. This argument is brought by the Nemukei Yosef Bava Kama 24 about someone having a stone on himself and falls asleep and when he gets up someone else gets hurt when he stands up. A field in a walled city must be redeamed in a year and waits to the last minute and then forgets it is it accidental?

    #1840460
    Reb Eliezer
    Participant

    שבת י,א

    How to dress for davenen? A person should recognize that by shmonei esrei he is standing in front of Hashem, the King of Kings.
    Therefore, he should dress the way he would dress in front of a Jewish king. He should wear a hat and a jacket. See MB O’CH 91 s’k 12. The MB O’CH 8,4 also quotes the Bach that one should cover his head with the talis for the whole davenen because this brings to humility and kavono as he is not so distracted and yiras shomayim.
    Certainly the shliach tzibur should follow the majority of the mispalelim as he is their representative. The shul can set rules for the requirement for the shliach tzibur.

    The tur in the beginning of CM explains that the judges by judging correctly keep up the world as the world stands on justice. The GRA explains that the judgement has two parts one, correct judgement according to their argument and two making sure that their are consistent and they are not lying by being familiar with worldly knowledge.

    #1840550
    Reb Eliezer
    Participant

    שבת י,ב

    There is an argument between the Meharal and Maharam Shick what comes first if there is a conflict between אמת and שלום.
    The Maharam Shick says that אמת comes first based on the pasuk אמת ושלום אהבו whereas the Meharal says that שלום comes first because it is the name of Hashem whereas חותמו של הקב’ה אמת emes is the stamp of Hashem and the name comes before the stamp.

    #1840548
    Reb Eliezer
    Participant

    The servitude in Mitzraim started from Yitzchok Avinu even though Avraham Avinu was told at the bris ben habesorim about it thirty years earlier. As the the child of his was in the information told to him who was Yitzchok. Being in Mitzraim for 210 years is implied in the difference between ישחק and יצחק. This was the mistake of the bnei Ephraim when they got out of Mitzraim thirty years earlier calculating from bris bnei habesorim. They got murdered by the Phelishtim and Yechizkiel Hanovi saw them being revived in Bikas Dura. This is described by the Targum Yanoson in the beginning of Parshas Beshalach. Hashem did not lead the Jews out the short way as they would have seen 200,000 dead bodies there and get so freightened that they would have returned to Mitzraim.

    • This reply was modified 2 weeks, 6 days ago by Reb Eliezer.
    • This reply was modified 2 weeks, 6 days ago by Reb Eliezer.
    #1840677
    Reb Eliezer
    Participant

    This idea to notify when one gives something to his friend is to spread good feelings and peace creating unity.
    It could be implied in the pasuk in Mishlei (3,27) אל תמנע טוב מבעליו don’t withhold good from its rightful recipient. The person giving something to an other deserves hakoras hatov, good and if he does not know it, he cannot provide it.
    The Ohr Hachaim on the pasuk אני ה’ מקדישכם says that through the shabbos we see the greatness of our neshomo that even though how great shabbos is but the neshomo is greater. The Chasam Sofer explains how the neshomo is the greatest. The mishkan was the holiest place but it cannot be built on shabbos, so shabbos is greater than the mishkan. But the protection of live supersedes the holiness of shabbos. Therefore the neshomo is the greatest holiness. I made a kal vochomer, if one takes out the wrong Sefer Torah by mistake we have him find the place rather than put it back because we will say that the Sefer Torah is pasul and the holiness of it only emanates because of a Jew with a neshomo who wrote it, so how much do we have to watch out not to denigrate a Jew who has a neshomo, a chelek elokai mimaal himself.

    #1841186
    Reb Eliezer
    Participant

    שבת יא,ב

    There is an argument about wearing a plastic rain protector on a hat based on the gemora כל אצולי טינוף לא קא חשיב see the RMA O’CH 301,14 Reb Moshe assers because it protects the hat and not human being but others say that in a big rain it also protects the human being. We don’t have a biblical public domain, it becomes part of the hat and we are not concerned that he will carry it when the rain stops.

    #1841291
    Reb Eliezer
    Participant

    שבת יב,ב

    Rebbi Yishmoel ben Elishah read through candle light, saying I will read and not bend and fix but he ended up doing it. He said כמה גדולים דברי חכמים שאמרו לא יקרא לאור הנר how great are chazal who said not to read by candle light. Explains the GRA that the greatness of chazal was that they did not reveal the reason for the prohibition. Once the person knows the reason he tends to rationalize by saying that it does not apply to him. King Solomon married multiple women indicating that he can watch out and they won’t sway him away from Hashem but at end they did. He rationalized as he knew the reason but others did not as they did not know the reason.

    #1841676
    Reb Eliezer
    Participant

    שבת יג,ב

    כל הפוסל את התרומה מטמאה משקה להיות תחלה a sheni letuma would make teruma a shlishi and no further will make fluids be a rishon. The SA O’CH 158,4 if someone dunks anything in seven fluids that is machshir יד,שחט,דם
    ייו,דבש,שמן,חלב,טל,דם,מים wine, honey, oil, milk, dew, blood and water should wash his hand before. We don’t follow this halacha except by the Pesach seder. The Taz O’CH 473 questions why is the peasch night different? Some say that the children have something else to ask. Maybe, this reminds us as a symbol of redemption and the rebuilding of the Beis Hamikdash when these laws will be relevant.

    #1842447
    Reb Eliezer
    Participant

    שבת יז,ב

    The Nemukei Yosef in Bava Kama 22, asks according to the view that fire is harmful as an arrow by constantly renewing itself, how can we light shabbos candles? He answers, as long as she lights erev shabbos, ir is considered completed erev shabbos. The karoim who did not allow to use fire burning on shabbos held like the kashye, therefore, it is a requirement to eat warm food on shabbos.

    #1842524
    Reb Eliezer
    Participant

    שבת יח,ב

    The Ran in the beginning of Perek Kira explains that the covering of the coals can be done partially because it is a haker, reminder not to touch it to make it burn better. We put a metal plate, blech on the gas as a reminder so even if we don’t cover the knobs, it acts as a reminder.

    #1842910
    Reb Eliezer
    Participant

    שבת יט,ב

    The RMA says in SA O”CH 334,26 that currently, if necessary, we are allowed to put out a fire on shabbos as it endangers everyone.

    #1843064
    Reb Eliezer
    Participant

    This is a correction to reply #1840405 should be SA O’CH 108,8

    #1843425
    Reb Eliezer
    Participant

    Does who say maarovis (yotzros), why don’t we say it on Yom Tov falling on Shabbos? The reason is interesting. The RMA in SA O’CH 275,2 says that (based on the fact there was no electricity before but candle light) he might fix it to make it light better because he is not familiar with the text. We had above Shabbos 12,2 that Rebbi Yishmoel ben Alisha said that he made a note to indicate when the Beis Hamikdash will be rebuilt, he will bring a ‘fat’ chatos. The Magen Avraham paskens like that.  Why? I heard from the Yismach Moshe, there are satisfying a person’s hunger either throgh food or through music. When you use music and you want to distract, it better be a very good one.
    Similarly, we have no Beis Hamikdash, so we are currently mekayem by wanting to bring it, so lets want to bring a fat one.

    #1843650
    adverb
    Participant

    Nowadays too? In the REM”A’s days, the city houses were packed tightly together with most roofs made of straw.

    #1843692
    Reb Eliezer
    Participant

    adverb, The RMA says not for saving money. It is not better to make a phone call as putting out fire is a
    מלאכה שאינה צריכה לגופה. We have אדם בהול על ממונו caring for his money he might do bigger issur.

    #1843722
    Reb Eliezer
    Participant

    שבת כא,א

    The Tosfas Yeshonim on the side says that lighting on shabbos with bad lights we are worried that it might go out and he cannot relight it and he will disturb his shalom bayis.

    שבת כא,ב

    The Taz in O’CH 673,9 brings the Trumas Hadeshen that even if we light earlier on shabbos, if it goes out we don’t have to relight the candles otherwise how can we light with bad lights maybe they will go out and he will not be able to relight it when he was not yet yotzei the mitzva when he lit. The Ramban says that we don’t worry about the light going out on shabbos as it is not possible to relight therefore the chazal considered it an onas and never instituted a prohibition for that. The Rif brings a proof that כבתה אין זקוק לה from the fact that we can light on shabbos and uses a double expression that we don’t relight. Explains the Ksav Sofer that the Tur says that we don’t care that it might go out and he will relight it again on shabbos as we don’t have to relight it. He got the idea from the Rif’s words. He holds that from the weekday is no proof as being negligent to relight we don’t worry and to forget is an onas as follows.
    Rashi says that on a week day he will be negligent and not relight it, why doesn’t he say that he might forget? The Pnei Yeshuah says that would be an onas as we mentioned by tefila SA O’CH 108 he can say two shmonei esreis if we procrastinated to daven mincha and then he forgot. Tosfas might hold that to forget is not an onas.

    #1843792
    Reb Eliezer
    Participant

    The liighting of Chanukah lights forwards or backwards is dependent according to the Pnei Yehoshua on how the neis occured. The Beis Yosef asks the question why light for eight days when there was oil for one day? He answers that they divided the oil for eight days using everyday an 1/8 of the oil. The neis was not realized in the menorah as it could be that it could be the whole oil of the pitcher was used. Rather, it was recognized through the pitcher where the oil was day by day duminished. The first day 8/8, second day 7/8 and so on. This is the view of the Beis Shanai. However, the Beis Hilel says that they used the first day the whole pitcher oil and it increased every day, so the neis also increased every day. Rav Chaim asks, how can you use the additional oil as it is oil of a neis? He answers that oil did not physically incrrease but the same oil was able to burn longer.
    The Chasam Sofer says that as they lit in the open yard, it used more oil so there was a neis even the first day. The Shaltis interprets the gemora that even for one day there waa not enough oil. When there is exact pitcher of oil, some is left in the pitcher when it is poured in the menorah.

    #1844306
    Reb Eliezer
    Participant

    The Meiri says that the finding of pitcher in itself was a neis the first day. This encourages us to learn Torah which is compared to the lighting of the oil. The Chasam Sofer explains that we are mechadesh new findings hidden in the Torah. The Hafloah says that a kashye is heavenly intervention. He compares this to a simple person who finds a diamond. He goes to a goldsmith telling him to cover it in gold as he enjoys seeing gold. The goldsmith is not an expert, so he lives some holes. The simpleton only sees the gold but the smart one sees the diamond besides the gold. Through the kashye the diamond gets revealed. This can also be compared to the well that was bitter and they added a bitter tree and it became sweet. The Torah sometimes is bitter because of lack of understanding. Through Hashem’s intervention we throw in it a bitter tree, a kashye, which is bitter without an answer but when we find an answer, it becomes sweet. Reb Moshe ztz’l says that the fact that oil burns is the neis.

    The Ksav Sofer explains that whether by Chanukah we are obligated to relight it when the candles go out is dependent on the two answers above of the Beis Yosef. If we say that they divided the oil into eight parts, we are obligated to relight as an eight can burn a little, so the neis was that it burned longer. In order to commemorate the neis we must make it burn long. Whereas if they poured in the whole oil for the second they it could not have burned even a little if something was not left over, so even burning a little is a neis and therefore we commemorate the neis by not relighting it.

    #1844419
    Reb Eliezer
    Participant

    שבת כב,א

    It is a common practice to tie the two Rav Tanchums together. One, if we place a Chanukah menorah above 20 amos is pasul because people cannot see it. Two, the pit where Josef was thrown had no water but snakes and scorpions. The father of the Mattersdorfer Rav, the Maaneh Simcha ztz’l interprets this as a way of mussar. Sometimes people emphasize more the secular education over the Torah education as they don’t see the benefit in this world, They see the benefit of the Torah education only in the next world. They place the Torah education benefit designated by the Chanukah lightsc above 20 amos in the heavens. They are told that the logic is fallacious because if there is no water, Torah, who does not learn torah will be influenced by the yetzer hara, the snake and will acquire all the bad character designated by the scorpion which harms people.

    #1844465
    Reb Eliezer
    Participant

    שבת כב,א

    The lighting is the mitzva and not the resting. That is why we make a brocho להדליק and not על הדלקת הנרות. Some say להדליק נר חנוכה. Asks the Har Tzvi how can they light in Jerusalem outside and then close the door? If there is a wind it will blow it out. Maybe we rely on the fact that it did not go out when it was lit, so it wont go out afterwards. We say בימים ההם בזמן הזה we should have said בזמן ההוא? The Ran explains that Nissan is a time of the redemption, so we will be redeemed in Nissan as there is a koach hidden in Nissan which we are reawakening. Similarly, we are reawakening now the neis that this day has experienced before.

    The Rivash explains that currently we light inside so we publicize the neis by lighting in the shul with a brocho even though the sefardim don’t make brocho on a custom like Halel.
    There is a custom to light in the morning in shul without a brocho. This is based on the Rambam who says that whenever the menorah is cleaned, it is also relit, so in the morning it was prepared for the afternoon and was lit. The Rashba holds that it was only cleaned but not lit. The question is what is the use of lighting it when you can’t really see the light in the sunlight? My answer is that this is a commemoration of the Mikdash and not for publicity and therefore it does not have to be seen.

    שבת כב,ב

    Tosfas explains that if you have two items on is constant and the other for publicity, if it is question of precedence then the constant comes first whereas if it is question of one or another but not both then publicity comes first. Therefore on Yom Tov we say a Yom Tov shmonei esrei with Shabbos in it and not a Shabbos shmonei esrei with Yom Tov in it.

    #1844778
    Reb Eliezer
    Participant

    מזוזה בימין נר חנוכה בשמאל Mezuzah placed on the right and Chanukah menorah on the left. Explains the Rav of Beer Shmuel Rav Yonah Horowitz in his Sefer Chagveh Haselah that the purpose of the mezuzah is to teach how to behave in the inside whereas the Chanukah menorah is for the outside. The left from the inside is the right from the outside.

    The neis of Chanukah according to the Taz 670,1 for the first day that oil was left over on which the neis was able to fall for the next days as you need something on which the blessing should materialize. This is what we say in Maoz Tzur ומנותר קנקנים נעשה נס לשושנים from the left over pitcher the neis materialized for eight days.

    The Netziv Maeishiv Davar (2,80) explains that printed pages of seforim that are faulty have no kedusha on them as they are printed to be holy only if usable so they have to be sanctified for permanence when they become part of a sefer. According to this photocopies of seforim can be recycled in a separate bag. The don’t need genizah.

    #1844832
    Reb Eliezer
    Participant

    We mentioned before that according to the Trumas Hadeshen if someone light Chanukah lights shabbos before night is still mekayem the mitzva and if it goes out early, he still does not have to relight it also paskened in SA O’CH 673,2 . The Taz 673,8 argues on it. First the lighting is the mitzva done erev shabbos. Second, the question is asked by the Har Tzvi (2,115) that according to the Nekumai Yosef quoted above that erev shabbos is considered like the melacha of havara is complete even if we say that a fire is like an arrow, so according to this he is not lighting Chanukah lights shabbos but erev shabbos before the mitzva? He explains that he is not chayev on the melacha because the work is completed erev shabbos but his action only comes to fruition on shabbos.

    #1844947
    Reb Eliezer
    Participant

    שבת כב,ב

    The above should be under this daf.

    The Har Tzvi O’CH (2,114) questions the Jerusalem custom of lighting outside in a container and closing the door after lighting as maybe the wind would put it out? How were you able to light it when it was open? We don’t figure that the wind increased when you closed it.

    שבת כג,א

    We don’t make a brocho על הדלקת הנר but the להדליק indicating that the lighting is the mitzva. We make בימים ההם בזמן הזה and not בזמן ההוא to emphasize what the Derashes Horan says that Nissan will be the time of redemption because it was the time of redemption and we will reawaken now the strength that is hidden in it.
    Similarly, we can reawaken now the miracle that happened at the time of Chanukah.
    The Chasan Sofer explains the custom that women don’t work when the candles are burning. They commemorate the biblical eight days of Yomim Tovim where the women light candles. So the men commemorate the miracle of the oil and the women abstain from work to commemorate the Yomim Tovim.

    שבת כג,ב

    Tosfas explains that if a mitzva is constant and the other is publicized, if it is question of precedence, which is first, the constant comes first. However when it is a question of doing one or another but not both then the one that publicizes the neis is done. On Yom Tov falling on Shabbos we say a Yom Tov shmonei esrei with Shabbos in it and not a Shabbos shmonei esrei with Yom Tov in it.

    #1845038
    Reb Eliezer
    Participant

    שבת כד,א

    Time to mention my ruling, when the Rav was there, by Rosh Chodash Chanukah where the shliach tzibur forget to say Yaleh Vayovo by mincha and remembered after saying al hanisim. He goes back to say Yaleh Vayovo, does he have to repeat al hanisim? Tosfas emphasis that al hanisim is to publicize the neis. Therefore as the shliach tzibur who did publicize the neis once, does not have to repeat al hanisim again as it is a tircha detziburei, a hardship on the tzibur, but if this happens to the individual he should repeat it. If it happens in the morning, he does not repeat Yaleh Vayovo either because of hardship as he will daven musaf where Rosh Chodesh is mentioned.

    #1845089
    Reb Eliezer
    Participant

    Should be when the Rav was not there.

    #1845690
    Reb Eliezer
    Participant

    שבת כה,א

    Tosfas in Bava Metzia (43,2) starting Hachoshav explains that Pigul, thinking of eating not at its time means not realy thinking but talking/ The Rambam Hilchas Pisulei Hamukdoshin (16,1) argues.

    #1845793
    Reb Eliezer
    Participant

    שבת כו,א

    Impure trumah oil you might be able to light with on a Chanukah weekday but not tevel. This needs some explanation. Rav Yosef Engel questions that tevel is assur maybe because truma is mixed in it. So what is the difference. Truma separated you can have enjoyment from whereas tevel is trumah which is not separated so therefore is assur because of trumah mixed in it as stated in the gemara.

    #1846009
    Reb Eliezer
    Participant

    שבת כו,ב

    The hebrew mumbers are different than other words. The male ends with a heh whereas the female does not.
    שלשה על שלשה are tefochim whereas שלש על שלש are etzbaos.

    #1847305
    mobico
    Participant

    I have not read every one, but I enjoyed those which I did!

    #1847342
    Reb Eliezer
    Participant
    #1847555
    Reb Eliezer
    Participant

    שבת כז,ב

    The Baal Akedah says that techeles is a middle color the most comfortable to the eyes. Similarly, the Kol Aryeh says that מן are the middle letters of the aleph beis depending if we include the ending letters in the middle or at the end. The middle letter is the 14th. If included then the מ is the middle letter otherwise the נ is the middle letter.

    The Ksav Sofer explains that by Korach they put on a taiis completely of the techeles and wanted to know if it requires tzitzis. They wanted to know how Moshe Rabbenu felt about the closeness of the them to Hashem. If someone is very close and loves someone, he does not need a reminder but a picture of him. The techeles is a picture of kavayochel Hashem whereas the tzitzis is a reminder. The reminder is something out of the ordinary, so the picture would not serve as a reminder.

    The Chasan Sofer explains the pasuk ונתנו על ציצית הכנף פתיל תכלת And you shall place on the tzitzis a corner, we don’t place a corner on the tzitzis? it should have said ונתנו על הכנף ציצית פתיל תכלת? So he says that the word על means over here ‘because’ as we find על אשר לא עשתה meaning that we should make a corner on the garment because of the kiyum of the mitzva of tzitzis.

    #1847728
    Reb Eliezer
    Participant

    שבת כט, ב

    The Rosh in Betzeh (2,17) explains that the removing of oil is not a cause that the light go out but direct putting out of the fire since this egg shell with oil is part of the burning system and the removal of oil is disturbing the system.

    What is the difference between a פסיק רישא (cutting a head off the chicken and not wanting to die) which is chayev and a מלאכה שאינה צריכה לגופה, work not for its own sake, is patur according to Rebbi Shimon? The Kesef Mishneh Hilchas Shabbos (1,7) quotes the son of the Rambam, Rabbenu Avraham that by psik resha he does not have any machshava to do the work and its happening automatically whereas in a work not for its own sake there is a machshava to do it but not for the purpose it was done in the mishkan.
    Asks the Machtzis Hashekel O’CH 278,1 according to this a psik resha should be better since he has no machshava at all? He explains that by work not done for its own sake he actually has an opposite machshava not to do it like in mishkan, therefore he is patur whereas in psik resha he has no machshava. The Rambam does not hold this logic and holds that doing work not for its own sake is also chayev.

    #1847813
    Reb Eliezer
    Participant

    שבת ל,א

    David Hamelech, knowing he will die on Shabbos, made a melave demalke thanking Hashem that he did not die

    This gemora emphasizes the hakoras hatov to Hashem of being alive. The dead cannot praise Hashem anymore. Therefore we do everything possible to save a person from dying.

    שבת ל,ב

    The human being is made up of 248 organs and 365 tendons against 248 positive commandments and 365 negative commandments together 613 body parts and mitzvos, so the human being is a reflection of the 613 mitzvos and that is the meaning of כי זה כל האדם.

    The Berdichever ztz’l says that we can accomplish the same thing from joy as sadness. When we are happy doing mitzvos, it makes Hashem also happy and as a benefit He listens to our prayers.

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