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6

First of all, what you say is not exactly true. It might be the case that every English translation that you have seen understands the word to mean morning - and most probably because it is preceded by the verb "to rise" - but there are Hebrew commentaries that understand it in line with this gemara. Both the Radak and the Metzudat Tziyon understand the word ...


6

In verse (Melachim 2:8), King David tells Shlomo: וְהִנֵּה עִמְּךָ שִׁמְעִי בֶן-גֵּרָא בֶן-הַיְמִינִי, מִבַּחֻרִים In the Zohar Mishpatim (דף קז עמוד ב): כתיב והנה עמך שמעי בן גרא, מאי והנה עמך, זמין הוא עמך תדיר, רבו הוה, ... אבל שמעי דא דאשתכח עמיה תדיר, אמר והנה עמך.‏ Translation - the Zohar learns from the verse "with you" to mean that he ...


6

The Rambam (Hil. Avel, 4:4) presents this custom as halacha, and he is followed by many other rishonim including the Rokeach (Hil. Aveilus, 313), Sefer HaAgudah (B'rachos, Chapter 9), Kol Bo (§ 114), and the Ramban (Toras HaAdam, Sha'ar HaSof, Inyan HaHotza'ah). This custom is also presented by such later authorities as the Beit Yosef (YD 376) and, more ...


5

The gemara there also recounts the story of an Amora who specifically stood up in order to show that he was not following the position of Beis Shammai. The Bach in hilchos krias shema (Orech Chaim 63), cited by the mishna berura (same place), rules that one should be careful not to sit down just before shema in order to not give the impression that he is ...


5

The full text of the relevant piece follows. I have put statements of R Chanina in bold, and statements of the gemara-narrator/stama in italics. אמר רבי חנינא הכל בידי שמים חוץ מיראת שמים שנאמר ועתה ישראל מה ה' אלהיך שואל מעמך כי אם ליראה אטו יראת שמים מילתא זוטרתא היא והא"ר חנינא משום ר' שמעון בן יוחי אין לו להקב"ה בבית גנזיו אלא אוצר של יראת שמים שנאמר ...


5

This post, on the Avodah list, cites Kol Mevasser (1:76)* who asks for Kesef Mishneh's source, as well as the related question of how David could have been a member of the Sanhedrin anyway (whether as its head or not). This sefer suggests, like DoubleAA in his comment above, that David may have been the nasi, a position which he says can indeed be filled ...


5

See the Q&A cited in yydl's answer to a related question: Rashi to Berachos there says that it was a piece less than the size of a barleycorn, which isn't subject to tum'ah and therefore doesn't require burial. Aruch, and Rashbam to Bava Basra 116a (both cited in Mesores Hashas to Berachos there) explain that it was a tooth, which according to many ...


4

In Halichos Mordechai, The Traveler's Companion, by Rabbi Eliezer Wanger, he says, quoting R' Avraham Chaim Na'ah (K'zot HaShulchan 65 and Badei HaShulchan 2): One does not say Birkas Gomeil if he traveled through a desert by train (footnote -- because on a train one is not worried about wild animals and bandits). However, in footnote 14 he says says: ...


4

The Ben Yehoyada interprets the whole thing as a metaphor: The heart is like metal. If the heart is full of fear, which comes from the element of fire*, a "hammer" is able to affect it (it's well-known that hammers are used in welding). So this doesn't literally mean to hit him with a hammer. This "hammer" is really something that "moves the ashes" of a ...


4

This is a Mishnah in Berachos (Perek 1:4) The Brachos are as follows: Morning Shema: The first Bracha starts with "Baruch ata...Yotzer Ohr Uvoreh Chosech..." and ends with "Baruch ata...Yotzer Hameorot" (at the end of "es shem") The Second Bracha Starts with "Ahavas olam ahavtanu..." I believe the exact wording may vary by Nusach, and ends with "Baruch ...


4

The first פני יהושע in Keitzad Mevarchim discusses this question. His suggestion is that the Mishna is only listing berachos that include a lot of different species, to contrast with R' Yehuda who is brought at the end of the Mishna and says each species needs its own specific blessing. According to Tosefos in the discussion of kimcha d'chiti on berachos ...


4

The word "חַטָּאִים‏" (with a Patach under the Chet and a Dagesh Chazak in the Tet) means sinners. See for example Tehillim 25:8. The word "חֲטָאִים‏" (with a Chataf-Patach under the Chet) means sins. See for example Kohelet 10:4. Without punctuation the word can be read both ways. Bruria is telling R' Meir that praying for them to die is not ...


3

According to this article by Rabbi Shlomo Riskin, Rav Soloveitchik explained the special nature of bread as relating to the degree of human involvement required to turn G-d's creation (stalks of wheat) into edible bread. Rav Soloveitchik explained as follows: Concerning the Seven Species, the partnership between G-d and humans is limited, with the ...


3

The Tiferes Yisroel suggests that the mikvaos were outside the town (to avoid problems of mayim sheuvim). The Kohanim went to mikvah near to sunset to avoid having to be careful about their ritual purity during the day and so after their teviloh and drying themselves they did not come into town until it was dark. So he understands that that the kohanim ...


3

From the words of the Malbim on Shas it would be an extention of the Torah law of keeping oneself out of danger. Again from the same Malbim: Because the "chain" must not be broken until they conclude Talmud Bavli. a. According to the Rambam, yes; according to Rashi (quoted in Lechem Mishne), only if there are Yeshivos. b. According to (above) Malbim, ...


2

While you quoted a Gemara which interprets a Braisa as saying that Maariv is mandatory, another Gemara interprets a mishna that it's optional. The Gemara Brachos 27b says that it's an argument between R' Yehoshua and R' Gamliel. Abaye says that the Halacha follows R' Gamliel (who says that it's mandatory) and Rava says that the Halacha follows R' Yehoshua ...


2

I don't believe there is proof from this story that one who damages someone to prevent them from doing an aveira is not obligated to pay for damages. R' Ada bar Ahava was likely a dayan who was qualified (according to the rules set forth in Sanhedrin 5a) to judge cases on his own. The courts have many powers that individuals do not, such as using certain ...


2

In Halachic discussions it is taken as axiomatic that the authors of the mishnayos and baraysos did not generally embellish and say things that were not pertinent. Therefore, if a tanna gives three reasons for something, it is assumed that each of the three reasons has independent application; that each reason has some application that could not have been ...


2

What I'm confused about is the stretch from simply saying it whenever you go to bed to this whole concern of deciding what time is appropriate to do so every day. ... Do you think this interest with times is a 'fence' measure to make sure an original (oral) Torah law to say Shema is kept, similarly to the statement in the mishnah about why the sages said ...


2

The answer to your questions lies in understanding what the Oral Torah is. It is not just fences and interpretations of the rabbis, but it was given together with the written Torah at Sinai as Rambam states in the Beginning of his Introduction to Mishne Torah: All the commandments that were given to Moshe at Sinai were given together with their ...


2

The Maharatz Chajes discusses this in Maamar Torat Nevi'im, ch. 7: וכן ניחא נמי ליישב הא דלא מנו מוני המצות מה שאמרו חז"ל (כתובות קי"א ע"א) העולה מבבל לא"י עובר בעשה שנאמר בבלה יובאו ושמה יהיו עד יום פקדי אותם, והיינו דמצוה זאת היא היפך ממצות התורה שנצטוינו בשעת מתן תורה לרשת את הארץ ולהאחז בה, ואם לא היינו חוטאים היתה עדיין א"י מוחזקת אצלנו, וע"כ מצוה זאת ...


2

The Bavli on Sota 39b says that one should respond - and the wording there is almost identical to the Yerushalmi: בזמן שהכהנים מברכים את העם מה הן אומרים אמר ר' זירא אמר רב חסדא ברכו ה' מלאכיו גבורי כח וגו' ברכו ה' כל צבאיו משרתיו עושי רצונו ברכו ה' כל מעשיו בכל מקומות ממשלתו ברכי נפשי את ה' במוספי דשבתא מה הן אומרים אמר רבי אסי שיר המעלות הנה ברכו את ה' ...


1

Rashi - Berachos 35b s.v. אזוקי מזיק דגבי ברכה ואכלת כתיב Rashi explains that the reason you do not make a blessing on drinking oil is that it is not considered an act of eating, and the paradigm of blessings on which Chazal based their creation is associated with eating. This Rashi would explain the lack of extension to other pleasures, but does not ...


1

Initially, I thought it had to do with the centrality of the 5 grains, but that would then demand that ALL grain products have a special bracha. I found this discussion of Pat akum which discusses why bread is important enough to be covered by such an edict, and in it the author writes "The Rif (Avoda Zara 14b) and Tosafot (Avoda Zara 35b s.v. Michlal) ...


1

The Meshech Chachmah answers that shemen zayis and devash are exclusive to Ertez Yisroel and you can see this from when klal Yisrael said why are you taking us out of Eygpt which has grapes ,figs,pomegranates but no mention of olive oil and honey.They are connected to Eretz because they are special to Eretz Yisrael.


1

The Mosaf Rashi to Berachot 5A points to Rashi's commentary on Eruvin 13B, which says: יפשפש מעשיו. שעשה כבר ויבדוק עבירות שבידו ויתודה וישוב:‏ He should check his deeds that he has already committed, examine the transgressions found in his hands, confess, and return (i.e. do Teshuvah) This would seem to indicate that the suffering is a wake ...


1

Most Rishonim it seems do view the final paragraph of Shema as rabbinic in origin. Rashba to Brachot 13b understands that only the first verse is a Biblical requirement from the story that Rabbi Yehuda HaNasi used it alone to fulfill his obligation in certain circumstances. Rashi on Brachot 2a implies that only the first paragraph is a Biblical requirement ...


1

In the second mishnah of Brachos, there are two opinions as to what the latest time for Shema is: Rabbi Eliezer says sunrise, and Rabbi Yehoshua says it's three hours, because princes get up at three hours, so it can still be called "And when you get up" which is the time of the Shema in the morning. The Rashba asked: If it is the practice for princes to ...



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