DOCSLIB.ORG

Sotah 019.Pub

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Sotah 019.Pub ב' כסלו תשעו“ Shabbos, November 14 2015 סוטה י“ט OVERVIEW of the Daf Distinctive INSIGHT ? כלי שרת Repeating the sotah procedure (cont.) Who puts the barley offering into the (1 וכהן מניח ידו מתחתיה The Gemara concludes its analysis of the different opinions in the Baraisa whether a husband may make his notes that the Mishnah at this “(ד ה וכהן מניח) wife undergo the sotah procedure more than once. T osafos point has already been speaking about the actions of the -kohen as he officiates at the sotah procedure. It is there הדרן עלך היה מביא fore not necessary for the Mishnah to introduce the ko- 2) MISHNAH: The Mishnah describes the remaining part hen as the subject at this point. Nevertheless, the empha- of the Korban Mincha offering and presents a dispute re- sis of the Mishnah is in order to teach that the waving of lated to the correct order of the Korban Mincha and the must be done by the כלי שרת the barley offering in the drinking of the bitter waters. kohen. asks that this hardly seems to be an מנחת סוטה Clarifying the Mishnah Sefer (3 R’ Elazar and R’ Yoshiya discuss the source that the insightful point, because the verses themselves state that Minchas Sotah must be waved. the waving is done by the kohen (see Bamidbar 5:25). He The Gemara clarifies the language of the Mishnah that therefore adds that although we know that a kohen seemingly indicates that the Minchas Sotah is offered would wave the offering at this point, the lesson of the twice. Mishnah is that the participation of the kohen at this point is critical. As opposed to the previous stages where 4) R’ Shimon’s position it is proper for a kohen to conduct the service, his in- A Baraisa presents a dispute between R’ Akiva and R’ volvement is not critical until the waving of the offering. Shimon. R’ Shimon asserts that three things are necessary Maharsha points out that the question of Tosafos is for a sotah to drink the bitter waters. only relevant according to his own explanation of the The Gemara clarifies the three conditions necessary Mishnah until this point, that it is the kohen who takes Tosafos is . כלי שרת for a sotah to drink. the barley and places it in the The rationale behind the dispute between Tanna Kam- therefore bothered why the Mishnah had to introduce ma and R’ Shimon in the Mishnah is explained. the kohen when it is he who is already the subject of the The Gemara challenges the presentation of the earlier- Mishnah. However, Rashi explained that it is the hus- cited Baraisa that according to R’ Akiva a sotah is given band of the woman who takes the barley offering and According to Rashi, there . כלי שרת the sotah waters to drink against her will. who places it into the This challenge is questioned. is no question why the Mishnah had to introduce the Both inconsistencies are resolved with a single explana- kohen at this later stage of the Mishnah when the offer- tion. ing is waved, because the kohen was not active until this point. answers the question of Tosafos using a הגהות חרד ל“ REVIEW and Remember different approach. Although we know that the kohen 1. Why is it necessary for the Kohen to put the sotah’s flour was the subject of the Mishnah until this point, if the into a service utensil? Mishnah would have simply written “and places his hand _____________________________________________ 2. What was the order for bringing the Minchas Sotah? under it and waves it,” without mentioning the kohen, _____________________________________________ there would have been a degree of ambiguity which could 3. What are the three things that are essential for a sotah to have lead to a misunderstanding. We might have read drink? this line to say that the kohen should place his hand un- _____________________________________________ der the utensil, and not under the hand of the woman. 4. When, according to R’ Akiva, would a woman be forced By repeating that the Kohen places his hand, the extra to drink the bitter waters? emphasis makes it clear that the kohen places his hand _____________________________________________ under the hand of the woman. סוטה י“ט–Number 1220 waving, and vice versa, but it does not mention as one of these differ ences that leaning cannot be done through an HALACHAH Highlight agent, while waving can. It must be that they share the A sotah without hands same halacha, i.e. neither can be done through an agent. -Tosafos 4 writes that the Yerushalmi’s ruling that a so וכהן מניח את ידו מתחתיה ומניפה And the kohen places his hands underneath it and waves it tah without hands would drink the bitter waters is incon- [together with her] sistent with the Bavli that rules that a sotah without hands does not drink the bitter waters since the Torah (ונתן על T he Yerushalmi 1 writes that if the sotah does not pos- requires the korban to be placed on her hands and this is not possible when she does not have כפיה) -sess hands, two kohanim will take hold of the utensil con suggests that there is no 5 ספר כרם נטע .taining her Korban Minchah and wave it. This ruling rais- hands es an interesting question related to waving a Korban disagreement between the Bavli and Yerushalmi. The ha- Mincha, namely, does the waving of a Korban Mincha by lacha stated in Bavli related to the sotah holding the fulfill the obligation? The basis for the Korban Mincha before she drank the bitter waters which (שליח) an agent question is that a Mishnah (Menachos 93a) rules that one is before the procedure of waving the korban. Perhaps the does not fulfill the obligation to lean on the head of an Yerushalmi’s ruling that allows the kohanim to wave the -if it is done by an agent. Sefer Siach Korban Minchah applies in a circumstance when the so (סמיכה) animal Hasadeh 2 in the name of Chazon Ish cites this tah’s hands were severed after she drank the bitter waters Yerushalmi as proof that one can fulfill the obligation to but before she waved the korban. .1 ירושלמי פ“ ג ה“א wave a korban through an agent. Devar Shaul 3, written by .2 ספר שיח השדה ומובא דבריו בילקוט ביאורים בסוגיין -Rav Shaul Kosovski, however, disagrees and cites a Mish שבספר מתיבתא nah in Menachos to prove that one does not fulfill the .3 דברק שאול בסוגיין .4 תוס “ד‘ ה וכהן מניח mitzvah of waving through an agent. The Mishnah in .5 ספר כרם נטע בסוגיין Menachos (93b) presents stringencies that apply to the mitzvah of leaning on the animal that do not apply to nidah who is not allowed to have any the owner of the sacrifice? The Gema- contact with her husband. How could ra then retracts its original statement STORIES Off the Daf this action which many hold to be and answers differently: they bring an The shared burden prohibited be permitted in this case? elderly kohen with whom a momen- -When the author of Shut Yosef tary touch is not a problem. Alterna וכהן מניח ידו תחתיה Ometz, zt”l, was asked regarding this tively, they bring even a young kohen A lthough the custom today is to custom he permitted it. “We learn but this is not unseemly since the yet- give the honor of bearing a baby boy this from Sotah 19. There we find zer hara is not to be found in a mo- to his bris to a couple seeking to have that when waving the sotah’s min- mentary touch.’ a child, this was not always the cus- chah offering, the kohen puts his The Yosef Ometz concluded, “In tom. In Salonika, for example the cus- hands under the woman’s hand and our case, there is both a barrier be- tom was for the mother and father to they wave the offering together. To- tween them and their shared burden bring their baby to the sandek togeth- safos bring the Yerushalmi, presented is for only a moment—so this is per- er. Although they would fasten the here with the explanation of the Pnei mitted!” baby to two pillows and the father Moshe, which asks: ‘Isn’t this un- [It is important to note that the would hold one while the mother seemly and prohibited? A cloth sepa- Darkei Teshuvah in siman 195 brings grasped the other, this custom was rates their hands. Why doesn’t such a many who argue with the Yosef still questioned by many great cloth constitute an interposition be- Ometz.] poskim. After all, the new mother is a tween the hands of the kohen and Daf Digest is published by the Chicago Center for Torah and Chesed, under the leadership of HaRav Yehoshua Eichenstein, shlit”a HaRav Pinchas Eichenstein, Nasi; HoRav Zalmen L. Eichenstein, Rov ;Rabbi Tzvi Bider, Executive Director, edited by Rabbi Ben-Zion Rand. Daf Yomi Digest has been made possible through the generosity of Mr. & Mrs. Dennis Ruben. .
Load more

Recommended publications
  • Moses Hayim Luzzatto's Quest for Providence
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam.
    [Show full text]
  • The Weekly Daf · World Wide Web: Our Address Is Is Available from · Fax and Mail in Israel and US-MAIL in America
    Week of 2-8 Tamuz 5757 / 7-13 July 1997 Rav Weinbach's insights, explanations and comments for the 7 pages of Talmud Tamid 26-32 studied in the course of the worldwide Daf Yomi cycle Races and Lotteries The first sacred service performed daily in the Beis Hamikdash was the ceremonial removal of some of the ashes from the altar by a single kohen. The first Mishnah in Mesechta Tamid, which deals with the regular system of service, informs us that any kohen who was interested in performing this service would purify himself by immersion in a mikveh before the arrival of the kohen in charge of delegating duties. When he arrived he would announce that anyone who had already immersed himself in anticipation of the privilege to perform this first service should come forward and participate in a lottery to choose the privileged one from amongst all who were candidates. Conflicting signals seem to emerge from this Mishnah. The initial indication is that no lottery was used to determine who would perform the service, because if a lottery would decide the matter why should an interested kohen bother with immersion before he even knew whether he would be chosen. The concluding words of the Mishnah, however, indicate that a lottery was definitely required. Two resolutions are proposed. The Sage Rava explains that even though each kohen who immersed himself realized he might lose out in the lottery, he did so in order to be immediately ready to perform the service if he indeed was privileged to be chosen.
    [Show full text]
  • The Role of Religion in American Jewish Satire
    Syracuse University SURFACE Dissertations - ALL SURFACE 1-1-2015 All Joking Aside: The Role of Religion in American Jewish Satire Jennifer Ann Caplan Syracuse University Follow this and additional works at: https://surface.syr.edu/etd Part of the Arts and Humanities Commons Recommended Citation Caplan, Jennifer Ann, "All Joking Aside: The Role of Religion in American Jewish Satire" (2015). Dissertations - ALL. 322. https://surface.syr.edu/etd/322 This Dissertation is brought to you for free and open access by the SURFACE at SURFACE. It has been accepted for inclusion in Dissertations - ALL by an authorized administrator of SURFACE. For more information, please contact [email protected]. ABSTRACT Jewish humor is a well-known, if ill-defined genre. The prevalence and success of Jewish comedians has been a point of pride for American Jews throughout the twentieth and twenty-first centuries. What I undertake in this dissertation is to isolate one particular form of humor—namely satire—and use it as a way to analyze the changing relationship of American Jews to traditional religious forms. I look at the trends over three generations, the third generation (who came of age in the 40s and 50s), the Baby Boom generation (who came of age in the 60s and 70s) and the contemporary generation (who came of age in the 80s and 90s). When the satire produced by each generation is analyzed with the depiction of Judaism and Jewish practices in mind a certain pattern emerges. By then reading that pattern through Bill Brown’s Thing Theory it becomes possible to talk about the motivations for and effects of the change over time in a new way.
    [Show full text]
  • KMS Sefer Minhagim
    KMS Sefer Minhagim Kemp Mill Synagogue Silver Spring, Maryland Version 1.60 February 2017 KMS Sefer Minhagim Version 1.60 Table of Contents 1. NOSACH ........................................................................................................................................................ 1 1.1 RITE FOR SERVICES ............................................................................................................................................ 1 1.2 RITE FOR SELICHOT ............................................................................................................................................ 1 1.3 NOSACH FOR KADDISH ....................................................................................................................................... 1 1.4 PRONUNCIATION ............................................................................................................................................... 1 1.5 LUACH ............................................................................................................................................................ 1 2. WHO MAY SERVE AS SH’LIACH TZIBUR .......................................................................................................... 2 2.1 SH’LIACH TZIBUR MUST BE APPOINTED .................................................................................................................. 2 2.2 QUALIFICATIONS TO SERVE AS SH’LIACH TZIBUR .....................................................................................................
    [Show full text]
  • Synagogue – Service on Shabbat
    Synagogue – service on Shabbat Communal prayers – time to come together with God. Shabbat based on Commandment: ‘remember the Sabbath’ Friday night Saturday morning/afternoon Shema Prayers – include Shema, Amidah, reading from the Torah, sermon from Rabbi, use SIDDUR Amidah (order of service) ‘Keep Sabbath holy..’ Commandment Siddur Orthodox – Reform – Service in Hebrew Use own language + Hebrew Unaccompanied songs No reference to Messiah/resurrection Men and women apart Use instruments/recorded music Men and women together AMIDAH .. Core prayer of every Jewish service, it means STANDING 18 blessings Prayer is thePraise bridge God between man and God Prayer daily part of life – Shema Praise/thanksgiving/requestsRequests from God Thanksgiving Recited silently + read by rabbi At the end take 3 steps back /forward (Reform don’t do). Symbolise Whole volume in TALMUD aboutwithdrawing prayer: from God’s presence... BERAKHOT 39 categories of not working – include no SHABBAT: Importantcooking = What happens? ONLY PIKUACH NEFESH = save a 1. Celebrates God’s Prepare home – clean/cook life work can be doneBegins 18 mins before creation (Gen OrthodoxIn don't drive, sunset (Fri) the beginning ..)live near synagogue – Mother lights two candles – Reform do drive have 2. Time of spiritual Shekinah car parks renewal – family Blessing over a loaf Best food served, time Kiddush prayer over wine best crockery, food (‘Blessed are you our God..’ pre-prepared. 3. It is one of the Attend synagogue (Sat) Ten Orthodox follow rules literally – electric Havdalah candle lit – ends CommandmentslightsIs this on timers out of date?Shabbat, holy and world are (keep it holy) Non-orthodox it’s not mixed.
    [Show full text]
  • Mez.Iz.Ah Be-Peh―Therapeutic Touch Or Hippocratic Vestige?1
    15 Meziẓ aḥ be-Peh―Therapeutic Touch or Hippocratic Vestige? 1 By: SHLOMO SPRECHER With the appearance of a news article in the mass-circulation New York Daily News2 implicating meziẓ aḥ be-peh3 in the death of a Brooklyn 1 The author wishes to emphasize that he subscribes fully to the principle that an individual’s halakhic practice should be determined solely by that individual’s posek. Articles of this nature should never be utilized as a basis for changing one’s minhag. This work is intended primarily to provide some historical background. It may also be used by those individuals whose poskim mandate use of a tube instead of direct oral contact for the performance of meziẓ aḥ , but are still seeking additional material to establish the halakhic bona fides of this ruling. Furthermore, the author affirms that the entire article is predicated only on “Da’at Ba’alei Battim.” 2 February 2, 2005, p. 7. 3 I am aware that purists of Hebrew will insist that the correct vocalization should be be-feh. However, since all spoken references I’ve heard, and all the published material I’ve read, use the form “be-peh,” I too will follow their lead. I believe that a credible explanation for this substitution is a desire to avoid the pejorative sense of the correct vocalization. Lest the reader think that Hebrew vocalization is never influenced by such aesthetic considerations, I can supply proof to the contrary. The Barukh she-’Amar prayer found in Tefillat Shahariṭ contains the phrase “be-feh ‘Amo.” Even a novice Hebraist can recognize that the correct formulation should be in the construct state―“be-fi ‘Amo.” Although many have questioned this apparent error, Rabbi Yitzchak Luria’s supposed endorsement of this nusah ̣ has successfully parried any attempts to bring it into conformity with the established rules of Hebrew grammar.
    [Show full text]
  • RITES of PASSAGE - MARRIAGE Starter: Recall Questions 1
    Thursday, January 28, 2021 RITES OF PASSAGE - MARRIAGE Starter: Recall Questions 1. What does a Sandek do in Judaism? 2. What is the literal translation of bar mitzvah? 3. A girl becomes a bat mitzvah at what age? 4. Under Jewish law, children become obligated to observe the what of Jewish law after their bar/bat mitzvah 5. What is the oral law? All: To examine marriage trends in the Learning 21st century. Intent Most: To analyse the most important customs and traditions in a Jewish marriage ceremony. Some: assess the difference in the approach on marriage in Jewish communities/ consider whether marriage is relevant in the 21 century. Key Terms for this topic 1. Adultery: Sexual intercourse between a married person and another person who is not their spouse. 2. Agunah: Women who are 'chained' metaphorically because their husbands have not applied for a 'get' or refused to give them one. 3. Ashkenazi Jew:A Jew who has descended from traditionally German-speaking countries in Central and Eastern Europe. 4. Chuppah: A canopy used during a Jewish wedding. It is representative of the couple’s home. 5. Cohabitation: Living together without being married. 6. Conservative: These are believers that prefer to keep to old ways and only reluctantly allow changes in traditional beliefs and practices. 7. Divorce: A legal separation of the marriage partners. 8. family purity: A system of rules observed by Jews whereby husband and wife do not engage in sexual relations or any physical contact from the onset of menstruation until 7 days after its end and the woman has purified herself at the mikvah.
    [Show full text]
  • Handbook on Judaica Provenance Research: Ceremonial Objects
    Looted Art and Jewish Cultural Property Initiative Salo Baron and members of the Synagogue Council of America depositing Torah scrolls in a grave at Beth El Cemetery, Paramus, New Jersey, 13 January 1952. Photograph by Fred Stein, collection of the American Jewish Historical Society, New York, USA. HANDBOOK ON JUDAICA PROVENANCE RESEARCH: CEREMONIAL OBJECTS By Julie-Marthe Cohen, Felicitas Heimann-Jelinek, and Ruth Jolanda Weinberger ©Conference on Jewish Material Claims Against Germany, 2018 Table of Contents Foreword, Wesley A. Fisher page 4 Disclaimer page 7 Preface page 8 PART 1 – Historical Overview 1.1 Pre-War Judaica and Jewish Museum Collections: An Overview page 12 1.2 Nazi Agencies Engaged in the Looting of Material Culture page 16 1.3 The Looting of Judaica: Museum Collections, Community Collections, page 28 and Private Collections - An Overview 1.4 The Dispersion of Jewish Ceremonial Objects in the West: Jewish Cultural Reconstruction page 43 1.5 The Dispersion of Jewish Ceremonial Objects in the East: The Soviet Trophy Brigades and Nationalizations in the East after World War II page 61 PART 2 – Judaica Objects 2.1 On the Definition of Judaica Objects page 77 2.2 Identification of Judaica Objects page 78 2.2.1 Inscriptions page 78 2.2.1.1 Names of Individuals page 78 2.2.1.2 Names of Communities and Towns page 79 2.2.1.3 Dates page 80 2.2.1.4 Crests page 80 2.2.2 Sizes page 81 2.2.3 Materials page 81 2.2.3.1 Textiles page 81 2.2.3.2 Metal page 82 2.2.3.3 Wood page 83 2.2.3.4 Paper page 83 2.2.3.5 Other page 83 2.2.4 Styles
    [Show full text]
  • F Ine J Udaica
    F INE J UDAICA . HEBREW PRINTED BOOKS, MANUSCRIPTS &CEREMONIAL ART K ESTENBAUM & COMPANY TUESDAY, JUNE 29TH, 2004 K ESTENBAUM & COMPANY . Auctioneers of Rare Books, Manuscripts and Fine Art Lot 340 Catalogue of F INE J UDAICA . HEBREW PRINTED BOOKS, MANUSCRIPTS &CEREMONIAL ART Including Judaic Ceremonial Art: From the Collection of Daniel M. Friedenberg, Greenwich, Conn. And a Collection of Holy Land Maps and Views To be Offered for Sale by Auction on Tuesday, 29th June, 2004 at 3:00 pm precisely ——— Viewing Beforehand on Sunday, 27th June: 10:00 am–5:30 pm Monday, 28th June: 10:00 am–6:00 pm Tuesday, 29th June: 10:00 am–2:30 pm Important Notice: The Exhibition and Sale will take place in our New Galleries located at 12 West 27th Street, 13th floor, New York City. This Sale may be referred to as “Sheldon” Sale Number Twenty Four. Illustrated Catalogues: $35 • $42 (Overseas) KESTENBAUM & COMPANY Auctioneers of Rare Books, Manuscripts and Fine Art . 12 West 27th Street, 13th Floor, New York, NY 10001 • Tel: 212 366-1197 • Fax: 212 366-1368 E-mail: [email protected] • World Wide Web Site: www.Kestenbaum.net K ESTENBAUM & COMPANY . Chairman: Daniel E. Kestenbaum Operations Manager & Client Accounts: Margaret M. Williams Press & Public Relations: Jackie Insel Printed Books: Rabbi Bezalel Naor Manuscripts & Autographed Letters: Rabbi Eliezer Katzman Ceremonial Art: Aviva J. Hoch (Consultant) Catalogue Photography: Anthony Leonardo Auctioneer: Harmer F. Johnson (NYCDCA License no. 0691878) ❧ ❧ ❧ For all inquiries relating to this sale please contact: Daniel E. Kestenbaum ❧ ❧ ❧ ORDER OF SALE Printed Books: Lots 1 – 224 Manuscripts: Lots 225 - 271 Holy Land Maps: Lots 272 - 285 Ceremonial Art:s Lots 300 - End of Sale Front Cover: Lot 242 Rear Cover: A Selection of Bindings List of prices realized will be posted on our Web site, www.kestenbaum.net, following the sale.
    [Show full text]
  • 2.3. Types of Objects
    2.3. Types of Objects 2.3.1 Synagogue and Communal Objects Torah Scroll Hebrew, literally „teaching“) refers - תּוֹרָ ה) The term Torah to the Five Books of Moses (also known as „Chumash“ in Hebrew). The Torah scroll or „Sefer Torah“ in Hebrew refers to a handwritten copy of the Five Books of Moses on parchment or vellum (figure 6). It is written entirely in Hebrew without vowels or punctuation by a quill dipped in ink and contains 304,805 letters, generally with forty-two lines of text per column (50 lines according to the Yemenite tradition). Decorative crowns, called tagin, on special letters are characteristic for first appearance. The pages of the parchment are sewn together by hair or sinew of a kosher animal. The Torah scroll is mounted on two wooden rollers, called Atzei Figure 6: Torah scroll Chayim (Hebrew „Tree of Life“), each of which has http://rosetta.nli.org.il/delivery/DeliveryManagerServlet?dp handles to scroll the text according to the portion which is s_pid=IE29169016 read. The Torah scroll is used on Shabbat and festivals in the synagogue service. Torah Ornaments Figure 7: Eastern European Etz chayim Figure 8: Silver etz chayim Tora scroll staves http://rosetta.nli.org.il/delivery/DeliveryM http://rosetta.nli.org.il/delivery/Delivery anagerServlet?dps_pid=IE42868076 ManagerServlet?dps_pid=IE25907855 are needed to mount the Torah scroll. In general they are turned (יעץ חיים) Atzei Etz Chayim wooden poles with discs on the upper and lower ends to keep the scroll in place (see figure 6). Especially in Eastern Europe they can be decorated with inlays of different types of wood or ivory (figure 7).
    [Show full text]
  • A Guide to Enjoying Your Wonderful Simcha Rabbi Anthony Gerson
    Mazaltov It’s a boy! A Guide to enjoying your wonderful Simcha Rabbi Anthony Gerson By Rabbi Anthony Gerson 1 Mazaltov on the arrival of your son. May you be blessed to enjoy much nachas and joy. Since the time of Avraham our forefather, boys have been welcomed into the covenant of Avraham through the fulfilment of the mitzvah of bris milah. The mitzvah of bris milah is an awesome spiritual experience charged with emotion and excitement. To help make this simcha a memorable one, I have compiled some notes as a guide to the salient aspects of the preparation leading up to the ceremony, as well as a guide to the ceremony. As you merit bringing your son into the Jewish nation, so too may you merit to give him a Jewish education, accompany him to the chuppah and witness him perform good deeds With Torah blessings Rabbi Anthony Gerson 2 Contents: A Wonderful Blessing 3 What’s in a Name? 3 Age old Customs 6 The Bris – An Eternal Covenant 7 Who to Honour … 9 The Day of the Bris– A Countdown to the Ceremony 12 After the Bris (Care, Questions and Problems ) 13 Frequently Asked Questions 15 Pidyon HaBen 19 3 A Wonderful Blessing Before a child is born, one blesses a pregnant woman by saying b’sha’ah tova u’mutzlachat (may the birth be at a good and auspicious time) Almost immediately a baby is born, he is blessed by his parents. (Shulchan Aruch 223:1). On the birth of a boy, they recite the bracha Baruch ata Ado-nai Elo-heinu melech ha’olam hatov v’hametiv On seeing his daughter for the first time after her birth, the father recites the bracha (Mishna Brura 223 Seif Katan 2).
    [Show full text]
  • Menachos 050.Pub
    כ' תשרי תשע“ט Shabbos, Sept 29 2018 ‘ מנחות נ OVERVIEW of the Daf Distinctive INSIGHT 1) Prioritizing the Tamid and Musaf The daily minchas chavitim of the kohen gadol חביתי כהן גדול לא היו באין חצאין The Gemara responds to Ravina’s challenge regarding the number of lambs that were required to be in the pen that he Torah commands (Vayikra 6:13) that the kohen gadol were already examined and could be used for the Tamid. T bring a minchah every day, half in the morning and half in the Support for this interpretation is presented. evening. It is called a “minchas chavitin” because it is prepared 2) Inauguration in a flat pan which is called a “machavas”. Rambam (Hilchos The Gemara explains why the Mishnah mentioned the T’midin u’Musafin 3:18) explains that one half of this minchah issue of inaugurating different Beis HaMikdash objects. is brought with the tamid offering in the morning, and the oth- A Baraisa is cited for the source that the outer altar may er half is brought in the afternoon with the afternoon tamid. not be inaugurated with the afternoon Tamid. In Hilchos Ma’asei HaKorbanos (13:4), Rambam describes that Two points in the Baraisa are clarified. this mincha was made into twelve loaves, and each was broken A contradiction is noted between our Mishnah and a into half. In the morning twelve halves were offered, and Baraisa whether the gold altar is inaugurated with the morn- twelve halves were later offered in the afternoon. Ra’aved disa- ing or afternoon incense.
    [Show full text]