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12

Stuff that grows by itself on public property is exempt from the rules of orla. Source: Radvaz's commentary to Rambam, Maaser Sheni 10:6 (though it's pretty clear from the Rambam himself, 10:5).


10

Mesechtas Shabbos 3a Shmuel says that every time it says Patur (exempt) by the laws of Shabbos it means Patur Avol Assur (exempt [from Korban/death], but still forbidden [rabbinically]) besides for 3 cases which are listed there. Rashi explains that means that it is 100% not permitted M'Drabanan. The carrying Gemara in the question says Patur.


8

Another answer (suggested here in the Sefer "Kerem Efraim") is that because the tree was created through a miracle, it was not obligated in Orlah. He brings support from the Radak (Malachim Beis 100:4) who writes that the oil that was miraculously created for the wife of Ovadia did not require Maaser to be separated from it. He explains that for the first ...


8

Here is what I could dig up about him: He lived sometime in the (late) second century. This is evident from Shabbos 23b which places him at the same time as Rav Huna who passed away in 296 (wikipedia). He had two children named Rav Iddi and Rav Chiya (Gemora there). He lived in Bavel as is evident from the story with Rav Huna. Rav Huna began lecturing in ...


7

It is clear that angels have jealousy towards humans from Tosfiyos Brachos 3a that says that some say that we say certain prayers in Aramaic in order that the angels should not be jealous of us, and Tosfiyos does not say there is no jealousy, only that we say other prayers in Lashon Kodesh so that can not be the reason. Also Rashi Braishis 1:26 indicates ...


7

We do have indications that #1 could have happened. Doros Harishonim (vol. 3, pp. 139ff) understands Josephus (Wars 7:6:6) to be saying that after the destruction of the second Beis Hamikdash, Vespasian nationalized all property belonging to victims of the war who had left no known heirs. (He also cites Eusebius (4:8 - should be 4:6:1) as saying that the ...


7

Aruch HaShulchan 265:12 & 265:13 discusses this. From what I understand the Gemara is talking about placing a bowl of water under the candle where it would be prohibited even from Erev Shabbos, however oil with water in a glass is no issue. Orach Chaim 265:4 says that so long one has no intention that it is being done to extinguish the flame sooner it ...


5

Rabbi S.R. Hirsch writes that the story cannot be understood like this, because then the vote would be meaningless. He explains that Beis Hillel had been refusing a formal vote, and Beis Shammai on that day gathered outside the building and forcefully prevented Beis Hillel from leaving until a vote was held. Beis Hillel were the majority, but Beis Shammai ...


5

R. Guttentag in his sefer Tal Oros Vol.1 here in his in-depth essay about Beis Hillel and Beis Shammai explains that the students of Beis Shammai in this story refer to some of the young hotheads who suspected that the opinion of the students of Beis Hillel came from a corrupt Torah outlook, and thus considered them rebels against the Torah and so they ...


5

If you read the second verse again you will see that it is saying the opposite of your understanding that you write in your question. It says that you should answer a fool (in matters of Torah), lest he be wise in his own eyes - if you do not answer him he will think that his opinion is wise. But in mundane matters we don't care what he thinks and feels, and ...


5

There are numerous Talmudic sources which refer to a "Golden Jerusalem", these sources, however, are not referring to the actual city of Jerusalem but to a piece of jewelry which was colloquially referred to as "Golden Jerusalem" or "Golden City". It was probably a tiara which was engraved to resemble a city skyline. That being said, the song Yerushalyim ...


5

The simplest explanation is the one found in the Gemara -- the section of the Talmud with a nice discussion of what materials make for good oils and wicks is found in Shabbos (vis-a-vis shabbos candles), so it segways from there into what materials to use for Chanukah lighting. Perhaps a bit deeper, shabbos candles are known as "the home's lights" (ner ...


4

Based on that Gemara it appears that there are two opinions regarding whether King David erred or not. According to the opinion that he did err, this shortcoming was the cause of the split in the kingdom and the ultimate exile while according to the opinion that he did not err the split in the kingdom must be attributed to some other cause. Based on Kings ...


4

I don't know how these words are said, I'm guessing the vowelization is גַרְעִינִין or גַרְעֵינִין or maybe גַרְעֵינְיָן? Either way, unless you're trying to be particularly makpid on pronunciation, ayin-tsere-malei or ayin-hirik-malei sound a lot like their aleph-based counterparts. Languages also tend to be forgiving when there's no easily-confusable ...


4

Perhaps Shabbat 156a-b? The phrase also appears once in Nedarim 32a.


4

In the same sugya in the gemara Beitzah 16a, Rashi explains: "He should inform his mother" - he should make for him (the child) a sign so that if he eats it (the food) before he comes to his mother, she will see the sign and ask him "Who did this to you?", and he will answer "It was so-and-so, and he also gave me some bread", and through this his father ...


3

Just how many sources do you want? There are so many, like in almost any topic. Here are a few (limited to those specifically that indicate whether or not Chazal thought of drinking as favorable or frowned upon) A bit of Shas: Berachot 40a quotes an opinion that the Etz HaDaas was a grapevine, because we know that grapes cause sorrow to the world. ...


3

Excellent question! Of course Hashem is everywhere. In some times and places, we perceive His presence more strongly. In those instances, we say that the Shechinah is present. An analogy for this concept is radio waves. They're (pretty much) everywhere, but we can only "tune into" them when we have a receiver (i.e. a radio). Sorry - I don't remember the ...


3

The sefer תולדות תנאים ואמורים here writes that every Rosh Yeshiva had one or more "Tannaim", even in the latter period of the Amoraim, whose job it was to be the resident expert in all the Baraissos (Tannaic teachings) by heart, so that whenever a Baraissa (which were generally learned by heart) was needed he was like a living book and would be able to ...


3

The Meshech Chochma on parshat Bechukotai explains the difference between zchut avot and brit avot as follows. If one invests in his friend's business and subsequently sees his friend's children carrying on the business in the same good way as the father he will be inclined to continue investing in the business as he sees the same positive qualities that ...


3

Somebody just drew a beraita to my attention (Shabbat 107b), which I think might answer my question. In a discussion that concerns whether or not lice spontaneously generate, Rabbi Eliezer's opinion is brought to the effect that one who kills a louse on Shabbat is as liable as had he killed a camel. Rabbi Yehoshua disagrees, saying that one is permitted to ...


2

An edition of The Shabbos Weekly Halachos Series on Hilchos Shabbos provides the following answer which fits with what I was taught. Background: although jewelry and ornaments are not ‘clothing’ nevertheless they serve a function and wearing them on Shabbos is not considered carrying, provided that they are worn in the regular manner. [2] ...


2

According to (unattributed?) notes in the Soncino edition, "closed" doesn't necessarily mean entirely sealed. Here's what they've got: First the text: Abaye said to Rabbah, Something which supports you was taught: A closed house has four cubits; if one had broken open its door-frame, it does not receive four cubits.7 A closed house [room] does not ...


1

The Maharam writes: ברש״י ד״ה ובא השמש וטהר וכו׳ ואפי׳ לנגיעה אשכחן קרא התם כל כלי אשר יעשה מלאכה בהם במים יובא וטמא עד הערב וטהר והאי נגיעה היא ובעינן הערב שמש וכו׳ דהאי כלי לאו בר אכילה הוא ומיהו טמויי לא מטמאינן וכו׳ כצ״ל ופסוק זה הוא בפ׳ שמיני וע״כ לענין נגיעת תרומה איירי דהא בכלי לא שייך אכילה ומדכתיב לאחר הערב שמש וטהר מכלל דקודם הערב שמש אינו טהור ...


1

The question of the גמרא is based on the assumption that if something is moving, it is already נעקר, or in a state of עקירה. Therefore, if something fell out of the air into one's hand, even though we have the כלל that ידו של אדם חשובה לו כד׳ על ד, he still has not done the עקירה. The source for this can be found on .דף ג, where the גמרא says (depending on ...


1

Berachos 16b-17a implies that angels do fight with each other (see top Rashi on 17a), and Rabbeinu Bechaye (Bereishis 18:2) writes that the posuk that we say in davening עושה שלום במרומיו (Job 25) means that Hashem gives distinct tasks to each angel so that they dont end up encroaching upon each other's roles and fighting. So we see that angels arent really ...


1

Rashi mentions that besides the question of who was greater in Torah, age was also a factor. Thus, the gemara says that Rav deduced that since Levi had come to Bavel it must be because R. Efes had died, and his old chavrusa R. Chaninah had taken over from R. Efes. And since R. Chaninah was not greater than Levi neither in Torah nor in years there was no ...


1

According to the version cited in Gershon Gold's answer, the reason why he separated was because they hadn't revealed the law of מואבי ולא מואבית, and his ancestress was from Mo'av (meaning he was forbidden from marrying a Jew). I also saw this version quoted in Sefer HaToda'ah in the month of Sivan, but I don't have the book in front of me to check again.


1

I'm going run with the braisa working in the chachamim's world. The seratia is a reshus harabim, not a reshus hayachid. What then is a reshus hayachid? An enclosed pit, a fenced in area. Rabbi Yehuda would hold that if you have courtyards on either side of what would have been a reshus harabbim, that is a reshus hayachid. If Rabbi Yehuda would have a ...



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