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10

You're not mistaken: in fact the Tur and Shulkhan Arukh (335:2) say that only a בן גילו has the ability to take some of the sickness with him. This difficulty was recognised by the Drisha on Ramba"m and he stresses Ramba"m's wording: כאילו נטל חלק מחולייו - it is as if he takes part of the illness. However, there's a note in my Ramba"m that directed me to ...


7

Pshat At the simplest level, he was acting in a manner akin to the zaken mamre or "rebellious elder" (Deuteronomy 17:12). As the Gemara in Sanhedrin explains, a member of the Sanhedrin is allowed, and encouraged, to express a dissenting opinion. However, once the Sanhedrin votes and his opinion is determined to be the minority, he may still: Personally ...


5

The Lubavitcher Rebbe explains that there are three opinions as to what "Pen Tishkach" prohibits: Rambam doesn't count it as a Mitzva at all. Moreover, according to the Rambam, one doesn't have to learn Svara, just the final Halacha, so forgetting Bavli would be fine. Ramban says it refers to the giving of the Torah, and the Drash in Avos is an Asmachta ...


4

Even if such a database existed, in the case of the Gemara it would not have helped the purchaser. The Gemara (12b) sets up the concern of this case to be that the document was written, but then not given to the borrower until later, in which case a purchase made between the time it was written and the time it was given would in reality not be subject to ...


3

The main Gemara is Nedarim 39b: אמר רבי אחא בר חנינא כל המבקר חולה נוטל אחד מששים בצערו אמרי ליה אם כן ליעלון שיתין ולוקמוה אמר ליה כעישורייתא דבי רבי ובבן גילו Said Rabbi Acha Bar Chanina: anyone who visits the sick takes away 1/60th of their pain. [The rabbis] responded to him: "if so, couldn't we just bring sixty people in, and boom he'd get ...


3

Its none other than Eliyahu Hanavi as you can see from Berachos 6b : ההוא גברא דקא מצלי אחורי בי כנישתא ולא מהדר אפיה לבי כנישתא חלף אליהו חזייה אידמי ליה כטייעא ,that Eliyahu appeared as an Arab merchant. There are more sources which indicate him as such. The gemara in Bava Basra 73b brings this story: ואמר רבה בר בר חנה זימנא חדא הוה קא אזלינן במדברא ...


2

The Maharal says that these were Arab merchants he does not understand the word טייעא‏ to mean traveler. מצינו פעמים הרבה בישמעאלים שהם סוחרים, שבכל מקום שאמר בתלמוד ההוא טייעא רוצה לומר סוחר ישמעאלי [גבורות ה' פרק יא] "We find many times that Arabs are merchants, for in every place in the Talmud where it says "there was a merchant" the meaning is an Arab ...


2

The Baal HaTanya, in his introduction to his Shaar HaYichud V'Emunah, talk about this idea with regards to the verse in Mishlei 24:16, "For a righteous man can fall seven times and rise". There he explains that when a Tzaddik advances from one level to another, "Between one level and the next, before he can reach the higher one, he is in a state of ...


2

It looks like it might be a little of both, actually. Consent (daas) is necessary for this to work, even with adult children or other workers (Shulchan Aruch, Choshen Mishpat 337:16 and Sma :37), and as you said, children are unable to legally grant such consent. But the Gemara (Bava Metzia 92b) also mentions the consideration that "Hashem has not granted ...


2

I heard an answer to this when I was learning Yevamos, which went as follows: The rule of lo bashamayim applies to deciding matters of halacha. However, it does not apply to clarifying facts. Thus the Gemara in Shabbos 108a (with Rashi): בעא מיניה מר בריה דרבינא מרב נחמן בר יצחק מהו לכתוב תפילין על גבי עור של דג טהור א"ל אם יבא אליהו ויאמר מאי אם יבא ...


2

Tosafot in Yevamot 14a (d"h R. Yehoshua) asks precisely this question. Tosafot answers we don't generally follow the ruling of R. Yehoshua that holds we don't listen to a bat kol. Tosafot goes on to explain that by the Oven of Achnoi everyone agreed not to listen to the bat kol since it was only for the honor of R. Elazar who stated "From the heavens it ...


2

The Tiferess Yisrael on this Mishnah asks exactly the same question. He answers that the Gemara in Bava Metzia 25a establishes that the Mishnah is talking about young pigeons which can hop, and the Gemara in Bava Basra 23b teaches that such a pigeon does not hop more than fifty amos from its dovecote, but in the previous amud it teaches that in fields and ...


1

I think that the answer is Alliteration. The words in hebrew מָצָא אַחַר הַ*גַּ*פָּה אוֹ אַחַר הַ*גָּ*דֵר *גּ*וֹזָלוֹת מְקֻשָּׁרִין, here the Gimmel is prominent אוֹ *בִשְׁ*בִילִין *שֶׁ*בַּ*שָּׂ*דוֹת, here the Bet and Shin\Sin are prominent הֲרֵי זֶה לֹא יִגַּע בָּהֶן This helps to remember by heart which is one of the main reasons behind the ...


1

Your question reminds me of this map of the earth based on Herodotus c.450 BCE: In all seriousness, let's do the math. Jerusalem to the Jordan River is roughly 13 miles. Something 39 times the distance would be just over 500 miles. Jerusalem to the Mediterranean is however roughly 31 miles. That's less than 3 times the distance. (Or maybe there was a ...



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