DOCSLIB.ORG

Double Dipping & Mixed Messages: the Pesach Paradox

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Double Dipping & Mixed Messages: the Pesach Paradox Double Dipping & Mixed Messages: The Pesach Paradox Rabbi Yosef Weinstock Shabbat Hagadol Drasha 5779 ח' ניסן תשע''ט 1 Mishna Pesachim 114a הביאו לפניו מטבל בחזרת עד שמגיע לפרפרת הפת. הביאו לפניו מצה וחזרת וחרוסת ושני תבשילין, אף על פי שאין חרוסת מצוה. רבי אליעזר [ברבי] צדוק אומר: מצוה The attendants brought vegetables before the leader of the seder prior to the meal, if there were no other vegetables on the table. He dips the ḥazeret into water or vinegar, to taste some food before he reaches the dessert of the bread, i.e., the bitter herbs, which were eaten after the matza. They brought before him matza and ḥazeret and ḥaroset, and at least two cooked dishes in honor of the Festival. The tanna comments that this was the practice, although eating ḥaroset is not a mitzva but merely a custom. Rabbi Eliezer ben Tzadok says: Actually, it is a mitzva to eat ḥaroset. Karpas Pesachim 114b ודקאמרת תרי טיבולי למה לי - כי היכי דליהוי היכירא לתינוקות And that which you said, why do I need two dippings, perhaps the reason is so that there should be a conspicuous distinction for the children, which will cause them to inquire into the difference between this night and all others. Bach OC 473:3 ויש סמך (ברוקח) [בלוקח] כרפס אותיות ס' פרך ששעבדו מצרים ששים ריבוא בפרך There is a hint in the word “Karpas” to “Samach Perach” ie 600,000 Jews who were subjected to back-breaking labor. Bach 473:8 התשובה לתינוקות הוא דהטיבול שקודם הסעודה הוא דרך חירות כדרך בני חורין שמטבילין קודם סעודה להמשיך תאות המאכל כן כתבו קצת מפרשים. The answer to the child’s question (concerning two dippings) is that the first dip is an expression of freedom; for it is the way of free people to dip vegetables prior to the meal to work up an appetite. 2 ולי נראה דהתשובה היא לפי שעדיין לא הגיע זמן הסעודה דבעינן למימר תחלה אגדתא והלילא על כן אנו מטבילין עכשיו לטעימה בעלמא לפני הסעודה שלא לשהות כל אותו :הזמן בלי אכילה כל עיקר It appears to me that the answer (for why we dip at Karpas) is because the meal is far off, as we still have to recite the Haggadah. So we dip now as a snack- so that we don’t go so long without eating Ritva’s Hagadah קשיא לרש"י וכי אין אנו אוכלין בלילה הזה שאר ירקות, ופירש הוא ז"ל דהכי פירושו כי כל מה שאנו אוכלין בלילה הזה אפילו ירקות מתוקים חשובים מרור לנו זכר לוימררו את חייהם בעבודה קשה, ומה שאנו אוכלין בשאר לילות אפילו מרור הוא מתוק, ואינו נכון, אלא כך פירושו שבכל הלילות אנו אוכלים בתחילת סעודתינו שאר ירקות מתוקים .שמכשירים האדם לאכילה, והלילה הזה אנו עושים תחילת סעודתינו מרור But don’t we eat other vegetables at the Seder (besides maror)? According to Rashi the child’s question is as follows: Tonight, even sweet vegetables taste bitter as we recall how the Egyptians ”embittered their lives with hard work.” On all other nights, even the maror can taste sweet. But this explanation is not correct. Rather the question is: On all other night’s we begin the meal with sweet vegetables that prepare us for the meal, but tonight we begin with bitterness. Salt Water Rashi Pesachim 114a .מטבל בחזרת - כלומר: אם אין שם ירק אחר - מטבל החזרת בחרוסת ואוכל If there is no other vegetable (for karpas), then you dip the romaine into charoset. Rashbam ibid והאי טיבול לאו בחרוסת הוא כדקתני לקמן הביאו לפניו מצה וחזרת וחרוסת מכלל דעדיין :לא הביאו. והך חזרת לאו דוקא אלא אם (כן) אין שם ירק אחר מטבל בחזרת ואוכל This dipping (by karpas) is not in charoset, for only later do we bring, matzah, maror and charoset to the table…. 3 Tosfot Ibid ומיהו היכא שהטיבול ראשון הוי בשאר ירקות אין צריך לטבול בחרוסת אלא או בחומץ או במים ומלח כמו שהיה נוהג ר"ת When you use a vegetable other than maror for Karpas there is no need to dip in charoset; rather dip in water or salt water as Rabbeinu Tam did. Beit Yosef OC 472: 6 ואיני יודע מה ראו לתפוס כדברי הר"מ כיון דכי מטבל בחומץ לכולי עלמא שפיר דמי ובטיבול דחרוסת חלוקים כמה גדולים טיבול דחומץ עדיף וכך נוהגים המדקדקים לעשות טיבול זה בחומץ וכ"כ המרדכי (לח.) דטיבול זה לא יהא בחרוסת אלא בחומץ או ביין ומצאתי כתוב שיש עושין אותו במי מלח Dipping in vinegar is good according to everyone, while dipping in charoset is a dispute- so it’s better to dip in vinegar….and I have seen it written that some dip in salt water Leket Yosher pg 89:1 ומ"מ אין מצוה במים ובמלח טפי מבחומץ, ואדרבה יראה דלדידן בזמנינו בארצינו דלא רגילנו כל השנה בטיבול מים ומלח, ורוב טיבול שלנו ע"י חומץ שפיר טפי בחומץ אפילו כשחל בחול. וא"ת דניעבר /דניעבד/ שנוי טפי כדי להתמיה התינוק', אין לנו לעשות אלא .שינוי שהזכירו חכמים, וחכמים לא הזכירו אלא טיבול, ומסתמא רצו לומר טיבול הרגיל Rut 2:14 ַו יּ ֹא מֶ ר לָה ב ֹעַ ז לְעֵת הָ א ֹכֶ ל גּ ֹשִׁ י הֲ�ם וְאָכַלְתְּ מִ ן הַלֶּחֶם וְ טָ בַ לְ תְּ פִּ תֵּ � בַּ ח ֹמֶ ץ וַ תֵּ שֶׁ ב מִ צַּ ד הַקּוֹצְרִ ים וַיִּצְבָּט לָהּ קָ לִ י וַתֹּאכַל וַתִּ שְׂ בַּ ע ַו תּ ֹתַ ר And Boaz said to her at mealtime, "Come here and partake of the bread, and dip your morsel in the vinegar."… 4 Haseder Ha’Aruch Chapter 121 5 Yisa Bracha commentary in Ishei Yisrael Hagadah 6 Charoset Pesachim 116a אף על פי שאין חרוסת מצוה. ואי לא מצוה - משום מאי מייתי לה? - אמר רבי אמי: משום .קפא Then if it is not a religious requirement, on what account does he bring it? — Said R. Ammi: On account of the kappa. רבי אלעזר ברבי צדוק אומר מצוה וכו'. מאי מצוה? רבי לוי אומר: זכר לתפוח. ורבי יוחנן אומר: זכר לטיט, אמר אביי: הלכך צריך לקהוייה, וצריך לסמוכיה. לקהוייה - זכר לתפוח, וצריך לסמוכיה - זכר לטיט. תניא כוותיה דרבי יוחנן: תבלין זכר לתבן, חרוסת זכר לטיט. אמר רבי אלעזר ברבי צדוק: כך היו אומרים תגרי חרך שבירושלים: בואו וטלו לכם .תבלין למצוה What is the nature of this mitzva? The Gemara answers: Rabbi Levi says: It is in remembrance of the apple, as apple is one of the ingredients in ḥaroset. The verse states: “Who is this who comes up from the wilderness, reclining upon her beloved? Under the apple tree I awakened you” (Song of Songs 8:5), which is an allusion to the Jewish people leaving Egypt. And Rabbi Yoḥanan says: The ḥaroset is in remembrance of the mortar used by the Jews for their slave labor in Egypt. Abaye said: Therefore, to fulfill both opinions, one must prepare it tart and one must prepare it thick. One must prepare it tart in remembrance of the apple, and one must prepare it thick in remembrance of the mortar. Sotah 11b ,דרש רב עוירא: בשכר נשים צדקניות שהיו באותו הדור - נגאלו ישראל ממצרים וכיון שמגיע זמן מולדיהן, הולכות ויולדות בשדה תחת התפוח, שנאמר: תחת התפוח 'עוררתיך וגו Rav Avira taught: In the merit of the righteous women that were in that generation, the Jewish people were redeemed from Egypt… And when these women would become pregnant, they would come back to their homes, and when the time for them to give birth would arrive they would go and give birth in the field under the apple tree, as it is stated: “Under the apple tree I awakened you 7 Rokeiach 283 ירושלמי ר' לוי אומר צריכה שתהא עבה זכר לטיט. אית דאמרי צריכה שתהא רכה זכר .לדם Charoset must be thick like mortar. Some say it must be thin like blood. Tosfot Pesachim 116a צריך לסמוכיה וצריך לקהוייה - ובירושלמי אמר אית דעבדי זכר לדם ומשום הכי קרי ליה טיבולו במשקה וכן עמא דבר לסמוכי ובשעת אכילה מקלשין אותו ביין וחומץ ובתשובת הגאונים מפרש לעשות חרוסת בפירות שנדמה לכנסת ישראל בשיר השירים תחת התפוח עוררתיך כפלח הרמון התאנה חנטה אמרתי אעלה בתמר אגוז אל גנת אגוז .ושקדים על שם ששקד הקב"ה על הקץ At first charoset is prepared thick, and then it is thinned out with wine or vinegar before it is served Yerushalmi Pesachim 10:3 ר' יהושע בן לוי אמר צריכא שתהא עבה. מילתיה אמר זכר לטיט. אית תניי תני צבריה שתהא רבה. מילתיה אמר זכר לדם Pnei Moshe on Yerushalmi ואית תנא תני צבריה שתהא רכה. צוברה ביין ומשקין שתהא רכה א"נ צבעה גריס :וממילתיה שמעינן שהיא זכר לדם מכה הראשונה שבאה עליהם במידה כנגד מידה Charoset should be thin to commemorate the blood- of the first plague in Egypt. Korban Ha’Eida on Yerushalmi :טעמו אמר דלכך צריכה שתהא רכה זכר לדם שהיה שוקעין בטיט על הילדים הקטנים Charoset is thin to commemorate the blood of the Jewish babies who were murdered by mixing them into the mortar. 8 Rama OC 473:5 חרוסת יעשה עב, זכר לטיט, ואח"כ נותנין בו מעט חומץ או יין אדום זכר לדם, (טור). ועושין החרוסת מפירות שנמשלו בהם ישראל (תוספות פ' ע"פ) (מט) יב'] כגון, תפוחים, תאנים, אגוזים, רימונים, שקדים; ונותנין עליו תבלין, כגון קנמון וזנגביל הדומים לתבן שהיו מגבלין בו הטיט First make charoset thick, and then add vinegar or some red wine, to commemorate the blood. Shulchan Aruch OC 472:11 מצוה לחזור אחר יין יג אדום, (אם אין הלבן משובח ממנו) (טור It’s appropriate to use red wine (if the white wine is not better) Taz Ibid אחר יין אדום. דכתיב אל תרא יין כי יתאדם ש"מ שהאדמדומי' הוא מעלה והקפיד הטו' כאן בד' כוסות בזה ולא בקידוש בסי' ער"ב דיש עוד רמז לאדום זכר לדם שהי' פרעה :שוחט בני ישראל והאידנא נמנעו מליקח יין אדום מפני עלילות שקרים בעו"ה Nowadays we refrain from using red wine due to the blood libels Matzah Parshat Reeh 16:3 �ֽ א ־ ת ֹא כַ ֤ ל עָלָיו֙ חָ מֵ֔ ץ שִׁ ְ ב עַ ֥ ת י ָמִ ֛ י ם תֹּֽאכַל־עָלָ֥יו מַ ֖צּוֹת לֶ ֣ חֶ ם ֑ע ֹנִי כִּ ֣ י בְחִפָּז֗ וֹן י ָצָ֨ א תָ ֙ ֵ מ אֶ ֣ רֶ ץ מִ ְצ רַ֔ יִ ם : ְ ל מַ ֣ ַע ן ִ תּ זְ ֹ֗ כּ ר אֶ ֤ת־יוֹם צֵ ֽ א תְ ֙� ֵ מ אֶ ֣ רֶ ץ ִ מ ְצ רַ֔ יִ ם ֖כֹּל י ְ מֵ ֥ י חַ יֶּ ֽי � You shall not eat leaven with it; for seven days you shall eat with it matzoth, the bread of affliction, for in haste you went out of the land of Egypt, so that you shall remember the day when you went out of the land of Egypt all the days of your life.
Load more

Recommended publications
  • The Mary Hytken Dumont University @ASBEE Presents.. from the Liturgical Department
    The Mary Hytken Dumont University @ASBEE presents.. From the liturgical department... Prayer Unlocked What we will look at today; What is a blessing? A look at the quintessential blessing, the Birkat Hamazon What does each blessing mean? What does this tell us about blessings? The only time it says to bless G-d... ְוַאָכְל ָ֖תְּוָשׂ ָ֑בְעָתֵּוּבַֽרְכ ָ֙תֶּאת־יְהָֹ֣וֱה א ֶ֔הַי עָל־ה ָ֥אֶרַץ הטּ ָֹ֖בֲה א ֶ֥שָׁר נַֽתָן־לֽ׃ You shall eat and be full, and you shall bless Hashem your God for the good land which He has given you. What does it mean to bless? Praise Bless We can bless G-d??? Berachot 7a Similarly, it was taught in a baraita that Rabbi Yishmael ben Elisha, the High Priest, said: Once, on Yom Kippur, I entered the innermost sanctum, the Holy of Holies, to offer incense, and in a vision I saw Akatriel Ya, the Lord of Hosts, one of the names of God expressing His ultimate authority, seated upon a high and exalted throne (see Isaiah 6). And He said to me: Yishmael, My son, bless Me. I said to Him the prayer that God prays: “May it be Your will that Your mercy overcome Your anger, and may Your mercy prevail over Your other attributes, and may You act toward Your children with the attribute of mercy, and may You enter before them beyond the letter of the law.” Rekanati, Taamei Hamitzvot pg. 11 What is the context? Remember the long way that the LORD your God has made you travel in the wilderness these past forty years, that He might test you by hardships to learn what was in your hearts: whether you would keep His commandments or not.
    [Show full text]
  • Perek X Daf 110 Amud A
    NOTES Rav Naĥman said that the verse said: “It was a night of watching ָא ַמר ַרב ַנ ְח ָמן: ָא ַמר ְקָרא: ֵ״ליל Some com- to the Lord” (Exodus :), which indicates that Passover night : ֵליל ַה ְמ ׁש ּו ָּמר ּו ָבא – A night that remains guarded ׁ ִש ּמוִרים״ – ֵליל ַה ְמ ׁש ּו ָּמר ּו ָבא ִמן mentaries explain that this night remains guarded throughout is a night that remains guardedN from demons and harmful H ַה ַּמִזּ ִיקין. history, as it is set aside as the time of redemption for the Jewish people. Therefore, there is no concern for danger on spirits of all kinds. Th erefore, there is no cause for concern about this night (see Rashi tractate Rosh HaShana 12b). Alternatively, this form of danger on this particular night. the verse states with regard to this night: “The night shines Rava said a diff erent answer: Th e cup of blessing for Grace aft er ָר ָבא ָא ַמר: ּכוֹס ׁ ֶשל ְּבָר ָכה ִמ ְצ ָטֵרף like the day” (Psalms 139:12), i.e., demons have no power at -Meals on Passover night is used in the performance of an addi ְל ָטוֹבה, ְו ֵאינוֹ ִמ ְצ ָטֵרף ְלָר ָﬠה. ָר ִב ָינא .(that time (Iyyun Ya’akov Because safety is guaranteed on this night, the custom in -tional mitzva and is not simply an expression of freedom. Th ere ָא ַמר: ַאְר ָּב ָﬠה ָּכ ֵסי ַּת ִּק ּינו ַר ָּב ַנן ֶ ּדֶר ְך many communities was to leave one’s doors unlocked as an fore, it combines with the other cups for the good, i.e., to fulfi ll ֵח ּירות, ָּכל ַחד ְו ַחד expression of trust in God, as the Jews were redeemed due the mitzva to drink four cups, and it does not combine for the to their faith (ge’onim).
    [Show full text]
  • The Theological Problems with Our Sounding of the Shofar Rav Jared Anstandig
    The Theological Problems with our Sounding of the Shofar Rav Jared Anstandig Why 30? 1. Bemidbar 29:1 ּובַחֹדֶׁשהַשְּׁבִיעִי בְּׁאֶחָד לַחֹדֶ ׁשמִ קְּׁרָ א־קֹדֶ ׁש יִהְּׁ יֶה לָכֶם כָל־מְּׁ לֶאכֶת העֲבֹדָ לֹא תַ עֲׂשּו יֹום תְּׁ רּועָהיִהְּׁ יֶה לָכֶם׃ In the seventh month, on the first day of the month, you shall observe a sacred occasion: you shall not work at your occupations. You shall observe it as a day when the horn is sounded. 2. Rosh Hashana 34a אתקין רבי אבהו בקסרי תקיעה שלשה שברים תרועה תקיעה מה נפשך אי ילולי יליל לעביד תקיעה תרועה ותקיעה ואי גנוחי גנח לעביד תקיעה שלשה שברים ותקיעה Rabbi Abbahu instituted in Caesarea the following order of sounding of the shofar: First a tekia, a simple uninterrupted sound; next three shevarim, broken sounds; followed by a terua, a series of short blasts; and, finally, another tekia. The Gemara asks: Whichever way you look at it, this is difficult. If, according to the opinion of Rabbi Abbahu, the sound the Torah calls a terua is a whimpering, i.e., short, consecutive sounds, one should perform tekia-terua-tekia set. And if he holds that a terua is moaning, i.e., longer, broken sounds, he should sound a set as follows: Tekia, followed by three shevarim, and then another tekia. Why include both a terua and a shevarim? מספקא ליה אי גנוחי גנח אי ילולי יליל מתקיף לה רב עוירא ודלמא ילולי הוה וקא מפסיק שלשה שברים בין תרועה לתקיעה דהדר עביד תקיעה תרועה ותקיעה מתקיף לה רבינא ודלמא גנוחי הוה וקא מפסקא תרועה בין שברים לתקיעה דהדר עביד תש"ת The Gemara answers: Rabbi Abbahu was uncertain whether a terua means moaning or whimpering, and he therefore instituted that both types of sound should be included, to ensure that one fulfills his obligation.
    [Show full text]
  • A Note on the Chronology of the Book of Joel
    zutot 14 (2017) 3-5 ZUTOT: Perspectives on Jewish Culture brill.com/zuto brill.com/zuto A Note on the Chronology of the Book of Joel Israel Netanel Rubin Jerusalem Abstract This short note points to a Talmudic source that supports modern research that locates the prophet Joel in the Second Temple period, contrary to the common orthodox tradi- tion that Joel prophesied in the First Temple period. Keywords Joel – chronology – Bible One of the books of the Bible that is chronologically problematic is the Book of Joel. The book itself does not provide any information on his lifetime, neither at the beginning of the book as is customary, nor elsewhere in the text. The rab- binic tradition tried to fill this gap and offered some suggestions, which Rashi and Radak cite at the start of their commentaries to the book: ‘Some say that this prophet prophesied in the days of Joram son of Ahab, as he states: he pre- dicted there would be famine in the land, as he said: for the Lord hath called for a famine (…) and Seder Olam said that he prophesied in the days of Manasseh, saying: Joel, Nahum and Habakkuk prophesied in the days of Manasseh, and because Manasseh was not honest they were not named after him.’1 Both sug- gestions position Joel in the First Temple period, and the first one even puts him ahead of the first writing prophets known to us. This convention was accepted also by Maimonides in his introduction to his Mishneh Torah, where he places Yoel in his tradition-chain after Isaiah, between Michah and Nahum: 1 Radak, Joel 1, 1 and similarly at Rashi, Joel 1, 1.
    [Show full text]
  • JCYF Text Collection
    Jewish Community Youth Foundation TEXTS: Draft Aug 24, 2007 Contents: 1. General Texts about Giving a. Not Teaching Your Children to Earn is to Teach them to Rob b. Tzedakah is Equivalent to all other Mitzvot c. Giving Will Not Make You Poor 2. We Don’t Really Own What We Give Away Anyway a. The Sabbatical Year b. Do Not Reap the Corners of your Land 3. Should the Poor Also Give? Two Perspectives a. Even Those Who Receive Tzedakah Should Give b. One’s Own Sustenance Comes First 4. Types of Giving a. Eight Categories of Giving Tzedakah, a.k.a Maimonides Ladder b. The Difference Between Tzedkah and Gemilut Hasadim c. Emergency Versus Ongoing Needs 5. Who Should We Give to? Texts about Allocating a. Allocating is Painful b. Give to Family First, then to the Neighbors c. Giving to Non-Jews d. How to Compare the Poor in your town to the Poor around the World 6. How Much Should We Give? a. Sufficient for his Needs (Day Machsoro) b. Defining ‘Sufficient for his Needs’ c. How Much to Give: 20%? 10%? 7. Tzedakah Midrash a. Midrash of the Sheep Crossing the River b. God Stands at the Right Side of a Poor Person 1. General Texts about Giving Not Teaching Your Children to Earn is to Teach them to Rob T. Kiddushin 29a Anyone who does not teach their child a skill or profession may be regarded as teaching their child to rob. Discussion: Do you think your parents have a responsibility to teach you a skill or profession? How does this teaching change your understanding of people who steal things? Tzedakah is Equivalent to all other Mitzvot B.
    [Show full text]
  • Daf Ditty Eruvin 17
    Daf Ditty: Eruvin 17: Salt 1 We learned in the mishna that in a military camp one is exempt from ritual washing of the hands. Abaye said: They taught this exemption only with regard to first waters, i.e., hand-washing before eating. However, final waters, i.e., hand-washing after eating and before reciting Grace after Meals, is an obligation even in a military camp. Rav Ḥiyya bar Ashi said: For what reason did the Sages say that the final waters are an obligation? It is due to the fact that there is the presence of Sodomite salt, which blinds the eyes even in a small amount. Since Sodomite salt could remain on one’s hands, one must wash them after eating. This obligation is binding even in a camp because soldiers are also obligated to maintain their health. Abaye said: And this type of dangerous salt is present in the proportion of a single grain [korta] in an entire kor of innocuous salt. Rav Aḥa, son of Rava, said to Rav Ashi: If one measured salt and came into contact with Sodomite salt not during mealtime, what is the halakha? Is there an obligation to wash his hands afterward? He said to him: It was unnecessary to say this, as he is certainly obligated to do so. RASHI 2 Tosafos DH MAYIM ACHARONIM CHOVAH תופסות ה"ד םימ ורחא נ םי הבוח םי נ ורחא םימ ה"ד תופסות Tosfos explains why we do not wash Mayim Acharonim. ישכע ו אל וגהנ םימב ורחא םינ ןיאד חלמ תימודס וצמ י ניניב וננב צ יוסחמ ידםנוח יב גנא ויכ Nowadays our custom is not to wash Mayim Acharonim, became Sodom salt is not found among us; יא ימנ יפל ןיאש נא ו גר םילי לבטל יתועבצא נ ו חלמב רחא הליכא רחא חלמב ו נ יתועבצא לבטל םילי גר ו נא ןיאש יפל ימנ יא Alternatively, it is because we do not normally dip our fingers in salt after eating.
    [Show full text]
  • Sota Book.Indb
    Perek I Daf 4 Amud a HALAKHA Th e baraita clarifi es: And what is the measure of seclusion,H ְו ַכ ָּמה ׁ ִש ּיעור ְס ִת ָירה? ְּכֵדי ּטו ְמ ָאה, ְּכֵדי The seclusion of a sota : ׁ ִש ּיעור ְס ִת ָירה – i.e., how is the seclusion of a sota defi ned? Th e measure of seclu- Measure of seclusion is defined as when witnesses see a woman secluded with ִּב ָיאה, ְּכֵדי ַה ֲﬠָר ָאה, sion is equivalent to the time needed for defi lement, which is a man with whom her husband had warned her not to be equivalent to the time needed to perform intercourse, which secluded. The duration of the seclusion is the time needed is equivalent to the time needed to perform the initial stage of for defilement, which is equivalent to the time required for intercourse.N roasting and swallowing an egg. This ruling is in accordance with the opinion of Rabbi Akiva, whose opinion is accepted Th e baraita quotes several practical examples of this period of time. when he is involved in a dispute with others (Rambam Sefer ְּכֵדי ַה ָּק ַפת ֶ ּד ֶקל, ִ ּד ְבֵרי ַר ִּבי ִי ׁ ְש ָמ ֵﬠאל; .(Th is is equivalent to the time needed for circling a palm tree; this Nashim, Hilkhot Sota 1:2; Shulĥan Arukh, Even HaEzer 178:4 ַר ִּבי ֱא ִל ֶיﬠֶזר ֵאוֹמר: ְּכֵדי ְמִז ַיגת ַה ּכוֹס; ַר ִּבי is the statement of Rabbi Yishmael. Rabbi Eliezer says: Th is is ְי ׁ ֻהוֹשﬠ ֵאוֹמר: ְּכֵדי ִל ׁ ְש ּתוֹתוֹ; equivalent to the time needed for mixing a cup of wine with water, NOTES with the total volume of a quarter-log.
    [Show full text]
  • Daf 110 March 11, 2021
    27 Adar 5781 Pesachim Daf 110 March 11, 2021 Daf Notes is currently being dedicated to the neshamah of Tzvi Gershon Ben Yoel (Harvey Felsen) o”h May the studying of the Daf Notes be a zechus for his neshamah and may his soul find peace in Gan Eden and be bound up in the Bond of life ‘He must not perform his requirements twice.’ Why? Has he not [newly] decided?1 - Said Abaye, This is what he [the Ulla said: Ten cups are not subject to [the danger of] pairs. Tanna] means: He must not eat in pairs and drink in pairs and Ulla is consistent with his view, for Ulla said, while others he must not perform his needs even once [after eating or maintain, it was taught in a Baraisa: The Sages instituted ten drinking in pairs], lest he be weakened2 and be affected.3 cups in a mourner's house. Now if you should think that ten cups are subject to [the danger of] pairs, how could our Our Rabbis taught: He who drinks in pairs, his blood is upon Rabbis arise and enact a regulation whereby one is led into his own head. Said Rav Yehudah: When is that? If he had not danger! But eight are subject to ‘pairs.’ Rav Chisda and seen the street;4 but if he has seen the street, he is at liberty Rabbah son of Rav Huna both maintained: ‘Shalom’ [peace] [to drink a second cup]. Rav Ashi said: I saw that Rav combines [with others] for good, but does not combine for Chananya bar Bibi used to go out and see the street at each evil;9 but six is subject to ‘pairs’.
    [Show full text]
  • Sota Book.Indb
    NOTES Having interpreted the phrase: “Everyone who is proud in heart is ַמאי ״יָד ְלָיד לֹא ָ ּיִנֶקה״? ָאַמר ַרב: ָ ּכל -an abomination to the Lord” (Proverbs :), the Gemara inter ְ ּכַאְבָרָהם ָאִב ּינו – .Just as Abraham our forefather, etc ַה ָּבא ַﬠל ֵא ֶׁשת ִא ׁיש, ֲאִפ ּילוּ ִהְקָנ ּהו The reference to Abraham is interpreted by the Meiri :וכו׳ prets the continuation of the verse. What is the meaning of: “Hand ְָּלַהק ׁדוֹש ָּברוּךְ הוּא ָׁשַמִים ָוָאֶרץ as referring to one who does great deeds and publicly to hand, he shall not be unpunished” (Proverbs :)? Rav says: ְ ּכַאְבָרָהם ָאִב ּינו, ִּדְכִתיב ֵּב ּיה: ֲ ״הִרימִֹתי spreads the message of God’s greatness, as was done by Abraham. Anyone who engages in sexual intercourse with an adulteress, even if he were to have att ributed possession of heaven and earth ָיִדי ֶאל ה' ֵאל ֶﬠְליוֹן קֹנֵה ָׁשַמִים ָוָאֶרץ״, to the Holy One, Blessed be He, just as Abraham our forefatherN לֹא ָ ּיִנֶקה ִמִּדינ ָּה ֶׁשל ֵּג ִ יה ָ ּנם. did, that it is writt en with regard to him: “I have lift ed up my hand to the Lord, God Most High, Maker of heaven and earth” (Genesis :), he will not be unpunished from the judgment of Gehenna. Abraham is described as one whose hands were lift ed to declare the glory of God, yet this verse declares that even if one who engaged in forbidden sexual intercourse were to use his hands in the same way, still, due to his sin, the verse says: “He shall not be unpunished.” Th is interpretation poses a diffi culty to the Sages of the school ַק ְׁשָיא ְל ּהו ִלְדֵבי ַר ִּבי ֵׁש ָ ילא: ַהאי ״יָד of Rabbi Sheila: Th is phrase: “Hand to hand, he shall not be ְלָיד לֹא ָ ּיִנֶקה״, ָ ״יִדי״ ִמ ָּ יבֵﬠי ֵל ּיה! unpunished,” is not how the verse would present this idea.
    [Show full text]
  • Daf 119 March 20, 2021
    7 Nissan 5781 Pesachim Daf 119 March 20, 2021 Daf Notes is currently being dedicated to the neshamah of Tzvi Gershon Ben Yoel (Harvey Felsen) o”h May the studying of the Daf Notes be a zechus for his neshamah and may his soul find peace in Gan Eden and be bound up in the Bond of life Rav Kahana said on the authority of Rabbi Yishmael ben countries? Because it is stated, And all the countries Rabbi Yosi: What is meant by, ‘For the leader [la- came unto Egypt [to Yosef to buy grain]. And when the menatzeach]: a Psalm of David? Sing praises to Him who Israelites migrated from Egypt they carried it away with rejoices when they conquer Him.1 Come and see how them, for it is said, and they despoiled the Egyptians. the character of the Holy One, Blessed be He, is not like Rav Assi said: They made it like a trap in which there is that of mortal man. The character of mortal man is such no grain;3 Rabbi Shimon ben Lakish said: Like a pond that when he is conquered he is unhappy, but when the without fish. Thus it [the treasure] lay until Rechovoam, Holy One is conquered He rejoices, for it is said, when Shishak king of Egypt came and seized it from Therefore He said that He would destroy them, had not Rechovoam, for it is said, And it came to pass in the fifth Moshe His chosen stood before Him in the breach, [to year of king Rechovoam, that Shishak king of Egypt turn back His wrath].
    [Show full text]
  • Ep,.I,I,I,Ptt!
    KE]TZAD MEVARCHIN CHAPTER SIX BERACHOS 44a] Misfi)1qfr nEr]P B.?P ll!g? lJtl]P -Iftheybrought before him a salted food to be eaten first,P] iby nil - and breed was brought with it,[2] nga n¥ lpim tr.+xpa b¥ ||]p - he recites a blessing on the salted food and this discharges his blessing obligation for the bread as well, 1b I+9p n!apEP - for the bread is subordinate to [the salted food]. b??I h! -This is the rule: I?9¥ irap] lR.y Jt)np b? -In whatever caseyou have a food that is primary and a subordinate food is eaten with it, h!9VB n¥ lt?im lRlyB b¥ ll!P - one recites the blessing on the primary food and this discharges his blessing obligation for the subordinate food as well.[3] Ge~tt=?:pG:FT;,#,:Ep,.I,i,i,ptt!i*im-Buttshad not eaten "sustenance."19] The Gemara relates further: there such a thing that the salted food is the primary food and FIln]9i5ra Raim iiib pli¥ nHi i¥ bi]S ina# .ai - R' Abahu ate the bread is the subordinate one?[4] the fuiits. of Genosar until a fly would slip off his forehead.[L°] The Gemara answers: ]n].!@ l]n!| ly tb?¥ llE IP* ]1+ lpts ]|] -And Raw Ami and Raw ltyS ]1 lB¥ tt|.1¥ ill n.i? ttpg ]| lpS - Rev Acha the son of Assi would eat them until their hair would fall out. Tlypv.?I. Rav Avira said in the name ofRavAshi: igl]a mll9.b]tN? Illpi ly bl]S rl!5 V/.P? T? - R' Shimon ben Laldsh would eat ]]¥ - The Mishnah refers to those who are eating the fruits of them until he became delirious, H$7try! 1a|7 T!Pin?I.
    [Show full text]
  • Moshe Raphael Ben Yehoshua (Morris Stadtmauer) O”H Tzvi Gershon Ben Yoel (Harvey Felsen) O”H
    21 Shevat 5780 Brachos Daf 44 Feb. 16, 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 If salted food is brought before him first, and bread was The Gemora relates that Rabbi Avahu used to eat (so much) brought with it, he recites a blessing over the salted food and of these fruits that a fly would slip off his forehead (for his this discharges his obligation for the bread, since the bread is skin glowed and became smooth). Rav Ami and Rav Assi used subordinate to it. This is the general rule: Whenever with one to eat (so much) of these fruits until their hair would fall out. kind of food another is taken as a subordinate, a blessing is Rabbi Shimon ben Lakish used to eat (so much) of these fruits said over the primary food and this discharges his obligation that he would become delirious. Rabbi Yochanan informed for the subordinate one. the household of the Nasi, and Rabbi Yehudah Nesiah sent a band of men for him and they brought him to his house. The Gemora asks: But is it ever possible for salted food to be the primary item and the bread subordinate to it? When Rav Dimi came (from Eretz Yisroel to Bavel), he said that King Yannai had a city in Har Hamelech where they used Rav Acha the son of Rav Avira said in the name of Rav Ashi: to take out six hundred thousand dishes of salted tuna for the This applies to one who eats the fruits of Genosar (fruits from men picking the figs from one Friday to the next (for there the Kinneret which were extremely sweet; they were so sweet were so many workers picking the figs, they therefore needed that it was necessary for something salty to be eaten with a tremendous amount of food to feed all of them).
    [Show full text]