Beitza Rosh Hashana
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Vayigash 5776
Vayigash Vayigash, 7 Tevet 5776 “Sending Everyone Out” Harav Yosef Carmel Before Yosef revealed his identity to his brothers, he commanded the members of his court: “Send everyone out from before me” (Bereishit 45:1). We will try to explain why it was so important to Yosef to be alone with his brothers. The midrash (Sechel Tov, Bereishit 45) explains that this was done for the needs of modesty. As Yosef was going to prove his identity by showing he was circumcised, he did not want his assistants to see what was not necessary for them to see. The simple explanation, of course, is that Yosef wanted to protect his brothers from embarrassment at the awkward situation that was to occur, which would include no small amount of explicit or implicit rebuke. Rishonim put stress on the rebuke, including practical ramifications, stemming from it, other than the brothers’ simple embarrassment. The Ramban says that upon hearing of Yosef’s sale, the Egyptians would view the brothers as betrayers and would reason that if that is the way they treated their own brother, they certainly could not be trusted to live in Egypt and visit in its palace. The Da’at Zekeinim echoes this idea but also extends it, in showing how the matter of the sale was a bigger secret than we might assume. They claim that not only did Yaakov not know about the sale, but even Binyamin, who was not with his brothers at the time, did not know about it. In fact, they claim that Yosef broke his speech of revelation into two. -
Daf Ditty Pesachim 78: Korban Pesach Today (?)
Daf Ditty Pesachim 78: Korban Pesach today (?) Three girls in Israel were detained by the Israeli Police (2018). The girls are activists of the “Return to the Mount” (Chozrim Lahar) movement. Why were they detained? They had posted Arabic signs in the Muslim Quarter calling upon Muslims to leave the Temple Mount area until Friday night, in order to allow Jews to bring the Korban Pesach. This is the fourth time that activists of the movement will come to the Old City on Erev Pesach with goats that they plan to bring as the Korban Pesach. There is also an organization called the Temple Institute that actively is trying to bring back the Korban Pesach. It is, of course, very controversial and the issues lie at the heart of one of the most fascinating halachic debates in the past two centuries. 1 The previous mishnah was concerned with the offering of the paschal lamb when the people who were to slaughter it and/or eat it were in a state of ritual impurity. Our present mishnah is concerned with a paschal lamb which itself becomes ritually impure. Such a lamb may not be eaten. (However, we learned incidentally in our study of 5:3 that the blood that gushed from the lamb's throat at the moment of slaughter was collected in a bowl by an attendant priest and passed down the line so that it could be sprinkled on the altar). Our mishnah states that if the carcass became ritually defiled, even if the internal organs that were to be burned on the altar were intact and usable the animal was an invalid sacrifice, it could not be served at the Seder and the blood should not be sprinkled. -
The Truth About Yom Tov Sheini
EIGHTH DAY PESACH READING Rabbi Dr. Aharon Adler The Truth About Yom Tov Sheini he Biblical commandment to observance today conforms to the cat- for them. He graciously agreed, on the organize the halachic calendar, egory of minhag. Broadly stated, if an condition that I come to this Seder via the judicial act of lunar sanc- individual is a temporary resident in, or with my guitar and play live music. Ttification, caused much difficulty for visitor to, a second location with plans Rav Amital refused to respond Amen the burgeoning Jewish communities of to return to the original location, he/she to the two boys’ many berachot at this Babylon during the Second Temple era. must observe the minhag of the origi- seder. Instead, he mumbled: od beracha The over two-week delay in receiving nal location. However, if one relocates levatala – another blessing in vain! this critical information from the Holy permanently to the second location, the Complicating matters, Rav Shmuel Land regarding precisely which day was original location’s minhag is no longer Salant (19th century Chief Rabbi of sanctified as Rosh Chodesh meant that binding upon him, and he assumes the Jerusalem) agreed, in principle, with the the Diaspora communities were unin- new location’s minhag immediately. Ritba’s position. However, in deference formed as to when the festivals would Hence, one may conclude that a tour- to Rav Yosef Karo, he recommended fall out. This triggered the rabbinic ist in Israel today should observe the that on Yom Tov Sheini in Eretz Yisrael, institution to observe “Yom Tov Sheini” full Yom Tov Sheini. -
Moshe Raphael Ben Yehoshua (Morris Stadtmauer) O”H Tzvi Gershon Ben Yoel (Harvey Felsen) O”H
6 Tishrei 5781 Eiruvin Daf 46 Sept. 24, 2020 Daf Notes is currently being dedicated to the neshamot of Moshe Raphael ben Yehoshua (Morris Stadtmauer) o”h Tzvi Gershon ben Yoel (Harvey Felsen) o”h May the studying of the Daf Notes be a zechus for their neshamot and may their souls find peace in Gan Eden and be bound up in the Bond of life Abaye sat at his studies and discoursed on this subject the ocean? — Rabbi Yitzchak replied: Here we are dealing when Rav Safra said to him: Is it not possible that we are with a case where the clouds were formed on the eve of dealing here with a case where the rain fell near a town the festival. But is it not possible that those moved away and the townspeople relied on that rain? — This, the other and these are others? — It is a case where one can replied, cannot be entertained at all. For we learned: A recognize them by some identification mark. And if you cistern belonging to an individual person is on a par with prefer I might reply: This is a matter of doubt in respect of that individual's feet, and one belonging to a town is on a a Rabbinical law and in any such doubt a lenient ruling is par with the feet of the people of that town, and one used adopted. But why shouldn’t the water acquire its place for by the Babylonian pilgrims is on a par with the feet of any the Shabbos in the clouds? May it then be derived from man who draws the water. -
Beitza Rosh Hashana
As far as the sanctity of the Festival is concerned, however, the ַ וֲאַמר ָרָבא: ִהְלְכָתא ְ ּכָוֵת ּיה ְּדַרב ְּבָהֵני second day was also treated as sacred, which proves that when two ְּ תָלת, ֵּבין ְלקו ָ ּּלא ֵּבין ְל ּ חוְמָרא. days were observed in Eretz Yisrael, they were considered a single sanctity rather than two. And Rava said in summary: Th e halakha is in accordance with the opinion of Rav in these three cases, whether the ruling is lenient, or whether the ruling is stringent. Perek I Daf 6 Amud a PERSONALITIES Rava said: If one died on the fi rst day of a Festival,H gentiles § ָאַמר ָרָבא: ֵמת ְּביוֹם טוֹב ִר ׁאשוֹן – The Gemara in tractate : ְנַהְרְּדֵﬠי – The Sages of Neharde’a should att end to his burial. If he died on the second day of a ִיְתַﬠ ְּס ּקו ּבוֹ ֲﬠָמִמים, ֵמת ְּביוֹם טוֹב Sanhedrin explains that this is a reference to Rav Ĥama, a N N Festival, Jews should att end to his burial. And even with regard ֵׁשִני – ִיְתַﬠ ְּס ּקו ּבוֹ ִי ְׂשָרֵאל, ַוֲאִפ ּילוּ fourth-generation Babylonian amora. He apparently lived to the two Festival days of Rosh HaShana, the halakha is that the ִּב ְׁשֵני ָיִמים ִטוֹבים ֶׁשל רֹ ׁאש ׁ ָּ ַהשנָה, a long life, as his discussions with Sages of the previous generation are recorded in the Talmud. Since he served for legal status of the two days is like that of the two days of the Festivals; however, that is not so with regard to an egg that was laid on the ַמה ׁ ֶּ שֵאין ֵ ּכן ְּבֵב ָ יצה. -
Shabbat Volume 1.Indb
Perek III Daf 36 Amud b NOTES With regard to a stove that was litN on Shabbat eve A stove that was lit – : The early מתניפ ִ ּ כי ָ אה שׁ ֶ ִ ה ִּ ס י ּ ו ָה ַ ּ ב ַ ּ שׁ ִ ּכי ָ אה שׁ ֶ הִ סִּ י ּ ו הָ with straw or with rakings, scraps collected from -Mishna commentaries explained this issue in differ וּבַ ּג אְבָבָ – נֹותְנִים עָלֶ יהָ ּתַבְשׁ ִ ילד בַּ ֶּג ֶ ׳ת the field, one mayplace a pot of cooked food atop it on Shabbat. The fire ent ways. Many of the ge’onim and those who וּבָעֵצִ ים – לֹא ּןֵ יִת דעַ ֶ שׁ ּיִגְ אֹוב, אֹו דעַ ֶ שׁ ּיִ ֵּ תן in this stove was certainly extinguished while it was still day, as both straw adopted their approach state that this mishna : and rakings are materials that burn quickly. However, if the stove was lit and those that follow are not discussing the אֶ ת הָאֵ ֶ׳אד בֵּ ית שׁ ַ ַּ מאי אֹומְ ִ אים, חַ ִּ מין לו .with pomace, pulp that remains from sesame seeds, olives, and the like question of inserting the pot into the stove אֲבָל לֹא ּתַבְשִׁיל וּבֵית הִ ֵלּל אֹומְ ִ אים, after the oil is squeezed from them, and if it was lit with wood,H one may Rather, they are discussing a case where the חַ ִּ מין וְתַבְשׁ ִ ילד בֵּ ית שׁ ַ ַ ּמאי אֹומְ ִ אים, not place a pot atop it on Shabbat until he sweepsN the coals from the pot is suspended over the stove. -
Overviewof the Daf Distictive INSIGHT REVIEW and Remember
ט"ז שבט תשע “ ו Tuesday, January 26 2016 גיטין מ “ ד OVERVIEW of the Daf Distictive INSIGHT 1) Clarifying the Mishnah (cont.) The penalty for financial misdeeds כוון מלאכתו במועד ומת לא קנסו את בנו אחריו Another resolution to the contradiction between two Beraisos is presented. 2) A slave taken forcibly from a Jew O ur Gemara cites two examples of a person who acted im- A Baraisa rules that a slave taken as payment for a loan or by properly in order to gain financially. One is where a person in order not to , בכור an extortionist does not go free. intentionally inflicted a blemish onto a This ruling is unsuccessfully challenged. have to give the animal to the kohen and thereby keep it for Another unsuccessful challenge to this ruling is presented. himself, and the other is where a person sold his non - Jewish Rav rules that a slave that was sold to a blackmailer goes free. slave to a non - Jew. In both cases, the person is penalized. In The rationale for penalizing the owner is explained. the first case, the owner is not allowed to slaughter the animal 3) Selling a slave to a non - Jew based upon this particular wound, and in the second case, the R’ Yirmiyah asks a series of questions related to the ruling that slave must be redeemed, even at high cost. one who sells his slave to a non - Jew is obligated to set him free. The Mishnah in Moed Kattan (12b) teaches that although The Gemara answers only some of R’ Yirmiyah’s questions. -
Perek III Daf 9 Amud A
Perek III Daf 9 Amud a BACKGROUND Th is is a measure that was used in the past, but no longer in ַה ְי ׁ ָש ָנה. ָא ַמר ַר ִּבי ָיוֹח ָנן: ָה ֵדין ִ ּד ַידן ,Cups were made of various materials, including silver : ּכוֹס – the present. Rabbi Yoĥanan said: Th is is our measure today and Cup gold, glass, and clay. The cup is the smallest drinking vessel and ּהוא, ְו ָל ָּמה ָקֵרי ֵל ּיה ַﬠ ִּת ָיקה ִמן ְּב ִגין .it is not so old. Th e Gemara asks: Why does the tanna of the can hold about a quarter-log of liquid ַ ּד ֲהָוה ְּב ֵיוֹמי? baraita call this measure old when it was still being used in his day? -Th e Gemara answers: Some say that this measure was origi ִאית ְ ּד ָא ְמִרי: ַ ּד ֲהַות ְז ֵﬠ ָירא ְוַר ְּב ְּתָיא, nally small and it was made larger, and some say that aft er ְו ִאית ְ ּד ָא ְמִרי: ְ ּד ַאְז ִﬠ ָירא, ְו ָלא ַאְז ִﬠ ָירא it was enlarged it was again made smaller, but not as small as ְּכ ָמה ַ ּד ֲהַות. it had been originally. Since this measure was not of the same size at all times, the tanna of the baraita was precise when he said that a quarter-log is equal to the old measure of one-eighth. So too, Rabbi Yoĥanan was precise when he said that this was the measure used in his day. Th e Gemara asks: In terms of the measures currently in use, what ַּכ ָּמה ּהוא ׁ ִש ּיעור ׁ ֶשל ּכוֹס? ַר ִּבי ֵיוֹסי B is the measure of a cup that holds a quarter-log? Rabbi Yosei ְּב ׁ ֵשם ַר ִּבי ֵיוֹסי ֶּבן ָּפִזי ְוַר ִּבי ֵיוֹסי ַּבר in the name of Rabbi Yosei ben Pazi and Rabbi Yosei bar ֵּב ָיבי ְּב ׁ ֵשם ַר ִּבי ׁ ְש ּמו ֵאל: ֶא ְצ ָּב ַﬠִיים Beivai in the name of Rabbi Shmuel said: Two fi ngers long by ַﬠל ֶא ְצ ָּב ַﬠִיים ַﬠל ּרום ֶא ְצ ַּבע ּו ֶמ ֱח ָצה two fi ngers wide by the height of one and a half fi ngers and .one-third of a fi nger ּו ׁ ְש ִל ׁיש ֶא ְצ ַּבע. -
Daf Ditty Shekalim 21-Dolabra
Daf Ditty Shekalim 21:Burial Tools/Dolabra The "Tombs of the Kings", believed to be the tomb of Queen Helene of Adiabene; 19th-century lithograph by William Henry Bartlett رﻮﺒﻗ :Keveri HaMlakhim; Arabic רבק י כלמה םי :The Tombs of the Kings (Hebrew French: Tombeau des Rois) are a rock-cut funerary complex in East ; ﻦﯿطﻼﺴﻟا Jerusalem believed to be the burial site of Queen Helene of Adiabene (died c. AD 50–56). The tomb is mentioned by Josephus who writes about Helena, queen of Adiabene, a small kingdom from Mesopotamia (today part of Kurdistan, northern Iraq) who came to Jerusalem at the end of the Second Temple Period. Her family converted to Judaism and built a palace in the area today known as the City of David. Helena's son Monobaz II had her remains and those of his brother buried "three stadia from Jerusalem." Medieval Europeans mistakenly identified the tomb as belonging to the kings of Judah.1 1 https://www.haaretz.com/israel-news/.premium.MAGAZINE-france-orthodox-jews-archaeologists-battle-over-e-j-lem-s-tomB- of-the-kings-1.6766370 1 Halakha 1 · MISHNA The mishna discusses the ritual purity of items found either in the Temple or in Jerusalem and its environs, in continuation of the previous chapter’s discussion of found money, animals, or meat. All the spittle that is found in Jerusalem is ritually pure. Since neither ritually impure people nor gentiles were commonly present in Jerusalem, the Sages decreed an exception to the rule that spittle that is found is ritually impure since it presumably comes from one of those groups. -
Several Comments on a Genizah Fragment of Bavli, Eruvin 57B–59A
HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 4 Original Research Several comments on a Genizah fragment of Bavli, Eruvin 57B–59A Author: This article refers to a Cairo Genizah fragment related to Bavli, Eruvin tractate 57b–59a, 1 Uri Zur identified as Cambridge, UL T-S F1 (1) 85. FGP No. C 96541. The article begins with a description Affiliation: of the Genizah fragment and presents a reproduction of the fragment itself at the end of the 1Israel Heritage Department, article. Reference is made to the content and several comments are made in an effort to Ariel University, Ariel, Israel characterise the fragment. Corresponding author: Keywords: Genizah; Eruvin; Sugya; Aramaic words; Geographical sites. Uri Zur, [email protected] Dates: Description of the Genizah Fragment Received: 11 Jan. 2019 The Genizah fragment is identified as Cambridge, UL T-S F1 (1) 85, and here I shall discuss one Accepted: 21 May 2019 Published: 12 Nov. 2019 folio (No. C 96541 at the Friedberg Jewish Manuscript Society) selected at random. How to cite this article: The fragment includes approximately 36 lines. The measurements of the folio are 26.5 cm × 32.3 Zur, U., 2019, ‘Several cm. The measurements of the written area are 20.5 cm × 24.5 cm. The page is torn at the edges comments on a Genizah and a considerable part of it is faded and illegible. The legible part of the fragment, which fragment of Bavli, Eruvin 57B–59A’, HTS Teologiese parallels that of the printed version (Vilna), begins with the words ‘…ve-ha at hu de-amrat’ .(59a) (אין, למקום) ’57b) and ends with the words ‘ein, le-makom) (והא את הוא דאמרת) Studies/Theological Studies 75(3), a5381. -
Daf Ditty Eruvin 46: the Leniency of Grief (And Eruvin)
Daf Ditty Eruvin 46: The leniency of Grief (and Eruvin) Under the wide and starry sky, Dig the grave and let me lie. Glad did I live and gladly die, And I laid me down with a will. This be the verse you grave for me: Here he lies where he longed to be; Home is the sailor, home from sea, And the hunter home from the hill. Robert Louis Stevenson 1 Rabbi Ya’akov bar Idi said that Rabbi Yehoshua ben Levi said: The halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri, that one who was asleep at the beginning of Shabbat may travel two thousand cubits in every direction. Rabbi Zeira said to Rabbi Ya’akov bar Idi: Did you hear this halakha explicitly from Rabbi Yehoshua ben Levi, or did you understand it by inference from some other ruling that he issued? Rabbi Ya’akov bar Idi said to him: I heard it explicitly from him. 2 The Gemara asks: From what other teaching could this ruling be inferred? The Gemara explains: From that which Rabbi Yehoshua ben Levi said: The halakha is in accordance with the lenient opinion with regard to an eiruv. The Gemara asks: Why do I need both? Why was it necessary for Rabbi Yehoshua ben Levi to state both the general ruling that the halakha is in accordance with the lenient opinion with regard to an eiruv, and also the specific ruling that the halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri on this issue? Rabbi Zeira said: Both rulings were necessary, as had he informed us only that the halakha is in accordance with the opinion of Rabbi Yoḥanan ben Nuri, I would have said that the 3 halakha is in accordance with him whether this is a leniency, i.e., that a sleeping person acquires residence and may walk two thousand cubits in every direction, or whether it is a stringency, i.e., that ownerless utensils acquire residence and can be carried only two thousand cubits from that place. -
Bal Tashchit : the Jewish Prohibition Against Needless Destruction Wolff, K.A
Bal Tashchit : the Jewish prohibition against needless destruction Wolff, K.A. Citation Wolff, K. A. (2009, December 1). Bal Tashchit : the Jewish prohibition against needless destruction. Retrieved from https://hdl.handle.net/1887/14448 Version: Corrected Publisher’s Version Licence agreement concerning inclusion of doctoral thesis in the License: Institutional Repository of the University of Leiden Downloaded from: https://hdl.handle.net/1887/14448 Note: To cite this publication please use the final published version (if applicable). BAL TASHCHIT: THE JEWISH PROHIBITION AGAINST NEEDLESS DESTRUCTION Copyright © 2009 by K. A. Wolff All rights reserved Printed in Jerusalem BAL TASHCHIT: THE JEWISH PROHIBITION AGAINST NEEDLESS DESTRUCTION Proefschrift ter verkrijging van de graad van Doctor aan de Universiteit Leiden, op gezag van de Rector Magnificus prof. mr P.F. van der Heijden, volgens besluit van het College voor Promoties te verdedigen op dinsdag 1 december 2009 klokke 15:00 uur door Keith A. Wolff geboren te Fort Lauderdale (Verenigde Staten) in 1957 Promotiecommissie Promotores: Prof. Dr F.A. de Wolff Prof. Dr A. Wijler, Rabbijn, Jerusalem College of Technology Overige leden: Prof. Dr J.J. Boersema, Vrije Universiteit Amsterdam Prof. Dr A. Ellian Prof. Dr R.W. Munk, Vrije Universiteit Amsterdam Prof. Dr I.E. Zwiep, Universiteit van Amsterdam To my wife, our children, and our parents Preface This is an interdisciplinary thesis. The second and third chapters focus on classic Jewish texts, commentary and legal responsa, including the original Hebrew and Aramaic, along with translations into English. The remainder of the thesis seeks to integrate principles derived from these Jewish sources with contemporary Western thought, particularly on what might be called 'environmental' themes.