Chidushim on Daf Yomi Shabbos 30

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  • #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.

    #1847850
    Reb Eliezer
    Participant

    שבת לא,א

    The Dubner Magid gives us another meaning on the expression מה דלך סאני לחברך לא תעבוד with a mashel. A young man took his uncle as a financial advisor. He would constantly tell him that he is losing money. Eventually, he had enough. He decided to go to someone else who told him to separate himself from his uncle because he is a ganev who realy is making money. The yetzer hara who has hatred towards you don’t make him your friend.

    The two legs are mitzvos בין אדם לחבירו and בין אדם למקום. One with out the other does not go. The two explanations by Rashi whether your friend is Hashem or your friend is dependent which leg the convert wanted to stand on.

    #1847931
    Reb Eliezer
    Participant

    שבת לא,ב

    יראת שמים
    Why doesn’t it say יראת השם? The Chasan Sofer says that we should see the sky and learn from it. It is made of אש and מים, fire and water. They are able to coexist. Simiarly, we with different minds should learn to coesist. That is why the Torah starts with a beis indicating different people’s understanding but the aseres hadibros with aleph indicatiing unity.
    מי שיש בו יראת שמים דבריו נשמעים as mentioned before, he does not have to speak. His yirash shomaim are his words as people trust him that he is telling the trurh and he has their interest on his native mind.
    The Klei Yokor explains this is the meaning כל מחלוקת לשם שמים סופו להתקיים as the waters were separated by creation to create the heavens. The arguments should be for the benefit of unity.

    #1847960
    Reb Eliezer
    Participant

    The Beis Hamikdash will be taken apart in order to rebult it in its place. The Alshich Hakadash explains the expression וכונן מקדשך על מכונו set up the mikdash on its place. The last mikdash will be so holy that we need preparation. The other mikdashim were created and destoyed rather than create one Beis Hamikdash to sanctify the place for the last mikdash.

    שבת לב,א

    We find that Yaakov Avinu did not want to send Binyomin into danger fearing that he might get hurt.
    When a person is in danger, he gets scrutinized whether he is worthy to be saved. Therefore Hashem creates the cure before the illness as he might not be worthy, when sick, to be cured. We daven every day רופא חולי עמו ישראל cure the sickly of your nation Yisroel even if we are not sick because we want prevention from sickness as it says כל המחלה אשר שמתי במצרים all plague that I placed on Mitzraim לא אשים עליך I will not place on you as אני ה’ רפאך I Hashem your healer before you get sick. In the Hagadah we find an argument how many makus the Mitzryim got, why? The meforshim say, in order we should get less. The more they got, the less we get. I think this is the meaning in רופא כל בשר cure all flesh before sickness ומפליא לעשות You create wonders, after sickness.

    #1848025
    Reb Eliezer
    Participant

    Above in reply #1847931 should be telling the truth and he has their interest in mind.

    #1848116
    Reb Eliezer
    Participant

    Out of place should be inserted for שבת לא,ב

    The wicked say that time is short let us enjoy ourselves. The Mishnah says at the end of Kinim (3,6) that the elder the older they get the smarter they get whereas the fools the older they get the more foolish they become. Explains the Yaaros Devash, in the beginning, maybe the foolish are right. There is a lot of time to enjoy ourselves but as time goes by we should recognize אם אין אני לי מי לי if I don’t help myself spiritually, who will. So the smart understand that time is running out and we must do things for Olam Habo and thereby they become smarter as time goes by whereas the fools become more foolish because they let time run out with their enjoyment and they don’t do anything to gain Olam Habo, They compare this to a person who is given an opportunity to amass great wealth. He is taken to a place filled with precious stones, jewelry and gold. He is told whatever you can collect within a certain time belongs to you. He admires and enjoys looking and playing with the tapestries and beauty of the place figuring that he still has time to collect the wealth. Waiting to the last minute, an accident happens and he falls and is unable to collect practically anything. So he gets thrown out from the place without anything. Let us not wait to that last minute but do mitzvos and maasim tovim all of our life.

    #1848339
    Reb Eliezer
    Participant

    שבת לב,ב

    It says אם יהי-ה חטאכם כשנים כשלג ילבינו If you recognize that you are a sinner and therefore you see it as red, they will turn white as snow. This might be the reason why we put a red ribbon on a baby. The children c’v are punished because of our sins. If we do teshuva by recognizing them, we save them.

    שבת לג,ב

    When the goyim build is a question whether they do it for themselves. We find by Bilom when he got up early, he was told that Avraham Avinu preceded him by the Akeda. He wanted the benefit for getting up early and the Jews should learn from him with what fervor and passion to do mitzvos the way he does aveiros. Similarly we could learn from the goyim how to do mitzvos.

    #1848785
    Reb Eliezer
    Participant

    שבת לד,א

    The three things mentioned in the mishna is said Yom Kippur Kol Nidrei Night to emphasize the fear of the day. עשרתם, the ten days of teshuva passed, we should have done teshuva, ערבתם, Erev Yom Kippur passed and הדליקו את הנר how frightening it is after the candles have been lit for Yom Kippur.
    ספק חשיכה ספק אינה חשיכה its obvious if not one than the other? Answers the Tosfas Chadoshim on the Mishnayos a beautiful answer. The first part applies to Erev Shabbos as maybe it is already night, already shabbos and the second part applies to motzei shabbos as maybe it is not night yet, still shabbos.

    #1848840
    Reb Eliezer
    Participant

    שבת לד,ב

    We will discuss Ben Hashamoshos. There are three views in the duration of a מיל mil 2000 amos, a techum shabbos. It is measured by the time a middle stature individual walks it. In SA O’CH 261,1 the RMA says a mil is 1/3 of an hour minus a 1/30 of an hour which 20 – 2 = 18 min and the Mechaber in SA O’CH 459,2 says that a mil is a quarter hour and 1/20 of an hour that is 15 min plus 3 min = 18 min. In YD 69,6 says around 1/3 of an hour being 20 min. The GRA there hold that a 4 mil is 1 1/2 hr. or 90 min making a mil 22 1/2 min. The Rambam holds that a mil is 24 min. Ben Hashmoshas is 3/4 of a mil 3/4 (18) = 3 (4 1/2) = 13 1/2 min. according to the SA. There is a an argument when Ben Hashmoshas starts. The Yereim (Rav Eliezer Mimetz) holds that is by the shkiah, so ben hashmoshas would be 13 1/2 min before shkiah. The Geoinim hold that Tzetz Hakochovim (middle size stars determine night) so ben hashmoshas 13 1/2 min starts after shkiah until Tzetz Hakochovim. The Rabbenu Taam in Tosfas says that there are two shkias. One when the sun starts to set and the other coincides when the middle stars appear with night when the sun completely disappears. The four mil, 4(18) = 72 min starts from the first shkia and ends at the second shkiah.
    According to the Behag, the women accept shabbos when they light candles and the ashkenazim who make a brocho on shabbos after lighting, place there hands on there eyes in order not to enjoy the light until after the brocho. The men accept shabbos through their davening.
    There is a safek how to pasken, many are stringent before shabbos and after shabbos. Before shabbos we accept the Yereim with a mil of 24 min lighting 18 min before shkiah. After shabbos we follow the Rabbenu Taam using 18 min as a mil, so work is done 72 min after shkiah or 90 min from lighting candles which is easy to remember. Others hold like the Geonim. The Chabad Baal Hatanyeh paskens in his SA Harav like the Rabbenu Taam but changes his view like the Geonim in his siddur which was written later.

    #1848898

    We don’t know why the page number isn’t showing up on this thread.

    #1848998
    Reb Eliezer
    Participant

    It should be above there is an argument when night starts.

    #1849210
    Reb Eliezer
    Participant

    Jumping ahead for our purpose, there is an argument on daf 40 about putting up water to warm what the expression יד סולדת בו, the hand burning, means. First of all, the gemora says there that it means the scorching of a babies stomach an not the hand which comes before the hand. Second, there is an argument between Rashi and the Rosh about its meaning. Rashi says that it is dependent on the time the pot is on the fire whereas the Rosh says it is dependent on the place whether it can scorch.

    #1849332
    Reb Eliezer
    Participant

    שבת לח,ב

    Make sure, if you must remove a pot on shabbos from the oven, don’t put it down otherwise you won’t be able to put it back.

    #1849347
    Reb Eliezer
    Participant

    The SA O’CH 318,14 paskens like the Rosh above to put a pot in a place that is hot to scorch the baby’s stomach. I once asked a shaila a posek, if you can place food on a radiator before it becomes hot. He said that if it can become hot like mentioned, I cannot do it.

    #1849585
    Reb Eliezer
    Participant

    שבת לט,ב

    The Magen Avraham O’CH 512,4 forbids to take a shower on Yom Tov because it is not done by everyone and in O’CH 514,4 forbids smoking on Yom Tov for the same reason.

    #1850413
    Reb Eliezer
    Participant

    שבת מ,ב

    Tosfas explains the difference between a primary keli from the range and a secondary keli which is mutar even if it scorches. A primary dish keeps the heat through its walls whereas pouring from a secondary dish, as it is not warmed up, does not. When making instant coffee, we should pour the hot water into a secondary keli to pour on the coffee in the cup.

    #1850529
    Reb Eliezer
    Participant

    שבת מד,א

    We pasken on Shabbos like Rabbi Shimon by muktza who says everything is suitable for Shabbos except what he specifically set asides. When it comes to be metaltel a burning candle, we don’t follow Rabbi Shimon Rambam Hilchas Shabbos (25,10) . Even a candle that went out on shabbos we are not allowed to be metaltel because ben hashmoshas it was not suitable and was muktza, so it becomes muktza the whole shabbos.. On Yom Tov we pasken like Rabbi Yehuda where everything is not suitable only what you designate directly. Food utensils are mutar as food because it is a necessity which people could not stand if forbidden. Yom Tov muktza is more stringent in order people should not be lenient with muktza.

    #1853242
    Reb Eliezer
    Participant

    Should be above like Rebbi Yehuda where everything is suitable only what you designate directly.

    #1853554
    Reb Eliezer
    Participant

    שבת מט,ב

    It says in the mishnah 73,1 that there are forty minus one main melochos for Shabbos. Asks the Tosfas Yom Tov there why it does not say thirty nine? He answers in the name of his son with our gemora. There are forty words melocho in the Torah and one is not counted and we don’t know which one.

    שבת נ,ב

    It says that there is a mitzva to wash our face, hands and foot as a respect for our Creator. I heard from my father a parable. In a museum they constantly wash down the paintings to make them look good. We are a צלם אלקים a picture of Hashem (kavayochel) so we certainly have to keep ourselves clean.

    שבת נא,ב

    As we mentioned before and Tosfas mentions it here again that the mishnah over here continues from what it started but many times it continues with what it left off. I think, it always lets us know what the chiddush is. Over here the chiddush is that the camel can wear a protection and it is not considered a burden. The women can not go out wearing certain things as it is considered a burden and not clothing or something beautifying her. Keeping the food warm in things that add heat might make him warm it in coals. We are not allowed to use oils and wicks that don’t light well to light shabbos candles.

    #1853670
    abukspan
    Participant

    What you wrote regarding machlokes and accepting others with different opinions reminded me of the following.

    It says in Midrash Tanchuma (Pinchas 10), “ Ke’sheim she’ein partzufoseihem shavin zeh la’zeh, kach ein daasam shavin zeh la’zeh, ella kol echad ve’echad yeish lo daas bifnei atzmo – Just as people’s faces are not the same, their thoughts are not the same; each one has his own way of thinking.”
    The Gerrer Rebbe asks: Why does the Midrash prove its point by mentioning the fact that no two people look alike? We all know that our thoughts and feelings are unique to ourselves. After just two minutes with a person, we can usually size him up and realize where we differ and disagree. Why do Chazal have to prove this point by pointing out that we all look different? Additionally, why is there a need to make the second half of the statement – that each has his own thoughts? What is being added that we don’t know on our own?
    He explains that the emphasis is in our response to the other person’s differences. No two people look alike, and we should not hold that against our friend. I may not like seeing a certain feature on a person, but that should not give me cause to think less of him. Likewise, we should not be critical of a friend who does not share our opinions and sensitivities.
    A person whose ideas are different from mine, or a person I find too thin-skinned, should be accorded no less respect and be treated no less pleasantly than my doppelganger.

    #1853696
    Reb Eliezer
    Participant

    abukspan, I heard pshat that by creation the separation of light and darkness was good but not the separatiion of water from water. We are all Hashem’s children, so we should not discriminate among each other.

    #1853716
    abukspan
    Participant

    a good point. The lower water did have a tyneh on being lowered. ultimately, they all are elevated to one place

    #1853721
    Reb Eliezer
    Participant

    abukspan, The Klei Yokor interprets the mishna כל מחלוקת שהוא לשם שמים every machlokos should be like the separation of the water in order to unite then it will stand.

    #1853746
    Reb Eliezer
    Participant

    Also see the Midrash Shmuel on the mishnah why do you want machlokos to stand?

    #1855914
    Reb Eliezer
    Participant

    שבת נה,א

    Asks the Binah Leitim why did they need two tovs, one in ink and one in blood? They could have had only one indicating who does not live and the other will live? He answers that the others were also responsible for not admonishing, therefore they had to be specially indicated with a tov to live and being innocent deserving to live
    as they would not listened to them anyway.

    #1855965
    Reb Eliezer
    Participant

    שבת נה,ב

    The Ari Z’l said on the hespad of the RMAK it says כי יהי-ה באיש חטא משפט מות the word חטא can be translated as missing, if the judgement of death will be missing from someone ותלית אותו על העץ then his death you should relate on the etz hadaas, the bite of the snake, as mentioned in our gemora.

    I heard that it says that story of Ruvein is read but not interpreted through the Targum because the Targum translates it literally.

    #1856873
    Reb Eliezer
    Participant

    שבת נט,ב

    A born rich person does not need to show off. They also have rich friends for whom what she is wearing is nothing special, so she does not need to take it off to show it to them. The ones who we are afraid will take it off are those that have an inferiority complex who want to show how rich they really are but truly are not that rich.
    As Yaakov Avinu told his sons למה תתראו not to show off when they don’t really have.

    #1857215
    Reb Eliezer
    Participant

    שבת ס,ב

    What was the gezera of sandel hamesumor (sandals with spikes)? On taanis was also a get together so what is difference if assur or mutar? Maybe chazal wanted people to remember what happened exactly making the gezera as it happened to keep in mind to be considerate and careful with our actions not to hurt peoole.

    #1857717
    Reb Eliezer
    Participant

    Rashi in Eruvain 95,2 explains that the tana kama whose view is that only one pair of tefilin can be saved holds that shabbos is a time for tefilin and therefore, if he saves more than on pair, he violates baal tosif. The Minchas Chinuch mitzva 318,9 deduces (318, letter 9) that if one wears leather shoes on Yom Kippur its considered a burden and he is violating the issur of carrying. Ask the meforshim (see Daf al Daf over there), what is the connection? Wearing tefilin makes it a clothing because of the mitzva if no mitzva because of baal tosif, it becomes a burden whereas leather shoes are clothing by itself, so why would the issur make it a burden?

    #1857782
    Reb Eliezer
    Participant

    The Minchas Chinuch above states that even if wearing leather shoes is only rabbinical, the above ruling applies.
    The Mishneh Lamelech Hilchas Tarumas (7,1) has a safek if something is only assur rabbinically but permitted biblically does it become prohibited biblically. If teruma is tamei rabbinically would a non-kohen eating it get kares. The question also applies if the rabbonon forbid to do a mitzva, will they take the mitzva away from him biblically? An example leining krias shema after midnight according to the chachomim in Maseches Barochos. The same question applies here, since the shoes are only forbidden to wear rabbinically. The Mnchas Yitzchok (6,57) answers that once the rabonon assered it, it is not considered clothing anymore. This is surprising as discussed above.

    #1857808
    Reb Eliezer
    Participant

    The reply above #1857717 should go on daf שבת סב,א

    #1858221
    Reb Eliezer
    Participant

    There is a question for men wearing a wrist watch on shabbos. Women will wear a gold watch on their neck even if it does not work but men wear it not for its beauty but for its utility. See Tzitz Eliezer (11,28).

    #1858983
    Reb Eliezer
    Participant

    שבת סג,ב

    שמח בחור בילדותך, young man enjoy yourself in your youth, the Dubner Magid has a mashel on this. There was a poor man with only a back pack who was looking for a place to stay and get some food. Another man saw this. Wanting to have a little fun, tells the poor man, come this is my hotel stay here and eat to your hearts content. After a while the proprietor hands him a bill. The only thing he has is his back pack and he must give that up. Going outside saddened, he meets this joker who tells him, you got caught in my joke but now you might as well go back and eat and drink because you have nothing else to lose. This is the yetzer hara, first he tell him enjoy yourself and then he tells him ודע כי על כל אלה יביאך האלקים במשפט realize that for everything you did you will be judges, so you might as well continue doing what you were doing as there is no more help for you.

    #1861861
    Reb Eliezer
    Participant

    שבת סט,ב

    The gemora says that every day he can work for his sustenance even shabbos. I heard this is the meaning of זכור את יום השבת לקדשו if you remember shabbos to keep it holy. then ששת ימים תעבד ועשית כל מלאכתך you can work six days and do all the work without having to refrain from doing more than your sustenance, ויום השביעי שבת לה’ אלקיך and the seventh day is shabbos for Hashem your G-d ךא תעשה כל מלאכה you won’t have to do any work even for sustenance.
    The GRA explains that the word ‘אות היא ‘לעלם in ושמרו is missing a vov to tell us the alternate meaning of hidden
    that if shabbos will be hidden and forgotten when it is, then count six days and celebrate as shabbos the seventh day as shabbos like the day of creation.

    #1862464
    Reb Eliezer
    Participant

    שבת עג,א

    The mishna says that there are forty minus one avos malochos, asks the Tosfas Yom Tov why does it not say thirty nine. He answers that there are really forty malochos as sewing requires a knot but it is not counted being part of the malochoh of sewing.
    The mishna refers to the individual doing the work whereas the Rambam refers to the work itself הזורע vs הזריעה? Answers the Magen Avos by Rav Mordechai Binet ztz”l that the Rambam follows his view that מלאכה שאינה צריכה לגופה work not done for its own purpose is also chayev so it is not dependent on the person doing it. The difference between a פסיק רישא is as explained by Rabbenu Avraham, the son of the Rambam as quoted by the Kesef Mishna, by the former he is mechaven but not for the purpose done in the mishkan whereas the for the latter he is not mechaven at all and the melacha happens by itself.
    Asks the Machtzis Hashekel O’CH 278, then why does Rabbi Shimon pater מלאכה שאינה צריכה לגופה when you are mechaven? He answers that since he is not mechaven for the purpose done in the mishkan, it is considered a reverse kavono and it is worse than having no kavono at all.

    #1862867
    Reb Eliezer
    Participant

    There is an argument between Rashi and Tosfas in the meaning of מלאכה שאינה צריכה לגופה. According Rashi in the mishna later 93,2 it is a destructive work where you rather not need to do it and you do it away from yourself like removing a dead person. Tosfas on 94,1 Rebbi Shimon has many questions on Rashi like once he is dead, the removal is necessary, so Tosfas explains that the work is not done for the purpose as it was done in the mishkan.

    #1863079
    Reb Eliezer
    Participant

    שבת עד,ב

    Rashi’s view is that cooking less than the shiur is considered a half a shiur and is assur biblically. The problem is how is it חזי לאצטרופי, cumulative? If we write one letter I can see it by adding another letter but cooking less than a shiur where the shiur is determined when we put it in the pot. The Chacham Tzvi 86, says that by chametz baal yiroeh for less than a shiur does not apply. Maybe the reason is achshevei, putting a value on it by doing it but that only applies according to Rebbi Shimon who according to the Maharshal holds that eating a shiur שלא כדרך אכילתו, not the normal way, is assur as eating a half a shiur.

    #1863106
    Reb Eliezer
    Participant

    The Meharsho Shavuos 23,2 argues on the Maharshal above that it does not necessarily follow. Could be that he is eating it not because of achshevei, he is valuing it but because he thinks it is mutar.

    #1863179
    Reb Eliezer
    Participant

    The MB O’CH 319,1 in his introduction there when it comes to בורר, selecting food, gives us three rules to keep in mind. We should always select the food from the throw away part. Take some good with the bad. When we select, eat it right away and don’t put it away for later. Don’t use a strainer in the process.

    #1870023
    Reb Eliezer
    Participant

    שבת צג,ב

    Rashi on Rabbi Shimon Potar says that removing a dead person is considered a מלאכה שאינה צריכה לגופה, work don’t done for its own sake, because he is using the melachah away from himself and he rather would not require it in the first place. Tosfas on the next middle of the page with the starting asks many questions on Rashi. Why opening up a wound to make it breathe is chayev, he would rather not have the wound. The Meginas Shlomo answers that there he wants the opening to stay even after it is healed in order that it should not return wheras the dead, once it left, he wants it not to return. So, Tosfas there says he is patur because he is not doing it in the same fashion done in the mishkan. We find later on (103,1) where the gemorah says that when one plows in someone else’s field is not a פסיק רישא as he does not care about it. Tosfas says that it is a again work not done for its own sake. Similar thing we find in Sukkah (33,2) the gemora says that he has another hashana and trherefore he is not fixing when removing the fruits. The Sefer Kapas Temorim there has a long discussion about the difference between a pesik reisha and work done not for its own sake. He asks that according to tosfas above the example we give for a pesik reishe, kill a chicken to play with the head so you don’t want to kill it to die but play with it. Isn’t this the same as you dig a hole for the ground sake and not for its own sake? He says that it only demonstrates the fact that it got killed without his intention to die but it would really be patur. The problem is that that the hole also happens automatically? In the mishkan they would make a hole for its own use and not for the ground. The Rambam holds that it is chayev would learn like Rashi in work done not for its own sake.

    #1870040
    Reb Eliezer
    Participant
    #1878844
    Reb Eliezer
    Participant

    שבת קיא,ב

    In SA O’CH 317,1 is an argument what a permanent knot is. In any case, on a garbage bag we should only tie a bow as it never be opened.

    #1878940
    Reb Eliezer
    Participant

    שבת קט’ו,א

    The Sefer Maishv Davar (2,80) from the Netziv discusses what is considered holy to require burrial. He says that they should be sanctified for permanency. Therefore invitations and photocopies should not have to be burried as they are created for disposal after use and they should be able to be recycled separately.

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