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10

In terms of why they argue, the Arizal wrote that Beis Shammai embodied the characteristic of middas hadin, strict justice, whereas Beis Hillel embodied the attribute of middas harachamim, mercy. They had world-views which led to their manifold disputes, with B"S consistently falling on the side of stringency and B"H on the side of leniency. (It was once ...


10

Rabbi Gamliel was not the best rabbi of all time. I do not know of any Rabbi who has ever been given that title, except from sub sects of Judaism who might venerate one Rabbi over another. Many Rabbis are given pinnacle accolades, declaring that without them the nation would be lost, or after them there was a great reduction of some kind. However, being ...


9

Excerpt from Dafnotes: The Rambam, in his introduction to his commentary on the Mishnah writes that Seder Zera’im, which addresses the mitzvos of the Land (Eretz Yisrael), was placed at the beginning of the six Orders (Sedarim) because it deals with the halachos of food from the vegetable kingdom, which is the foundation for all living existence. ...


7

Toldos Tanaim Vamoraim - page 286 says that there is no record of his death anywhere, however he outlived Hillel based on a Gemara in Bava Basra 133b.


7

There are 4192 Mishnayos. Source: The back of the משניות set that's called משנה סדורה. See this online downloadable version.


6

According to the Kahati comment on that Mishnah, it should be read A ger brings but does not read ... If [he is not a ger but only] his mother is Jewish he brings and says ... Kahati explains that this is put in because we might think that a person whose father is not a Jew but whose mother is a Jew would not be able to say the pasuk because the term ...


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 ...


4

The Vilna Gaon in Shenos Eliyahu writes that the Talmud started with the mitzvah of Krias Shema because this is the first mitzva in which a person becomes obligated, as it begins at nightfall, and will therefore be the first mitzvah they encounter in adulthood. R' Tzaddok HaKohen in Tzidkas Hatzadik explains that blessings express our acceptance of Hashem's ...


4

The Tosfos Yom Tov (in both places) notes this apparent contradiction in the Mishnayos. His answer is that the improvement made by olrah wood is different because then the benefit came from something prohibited, as opposed to by Maaser Sheni where the wood was something permitted. I think that this answers your question, because the issue with orlah is not ...


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 ...


3

Many rishonim (medieval rabbis) say that the removal of an object from its area of 4 Amot (cubits) by carrying it in a public domain (רה״ר) is the equivalent (or, it is a תולדה) of removing it from its רשות, domain. This, for example, is the wording of the רמב״ן on .שבת דף עג: ומעביר ארבע אמות ברה״ר היינו טעמא דלא תני ליה משום דתולדה דמוציא הוא, דכל ...


3

Ramban (Shemos 28:30) writes that communicating with the Urim Vetumim is of a lower level of (clarity) than regular prophecy though of a higher level than a bat kol. Rambam (Moreh Nevuchim 2:42) explains that both hagar and Monach could receive a revelation (/communication) from Hashem, yet they were not technically prophets. Rashi on Megillah 32a describes ...


3

The Iggeres HaRav Sherira HaGaon, a fabulous history of the Oral Torah and how it came to be written down in the Mishna and subsequently in the Gemara, speaks to this point. Rav Sherira (ca 900-1000 CE), who was one of the last heads of the Pumbedisa yeshiva, states that following the destruction of the Second Temple, the various rabbis and their students ...


2

The art scroll gemoro (104b English page 3) says that the gemoro is not saying that "Rabbi Yosi is the Tanna Kama", it is saying that in effect he is saying the same thing as the Tana Kama, so why is he in the Mishna. Footnote 23 says that the hava amina (you might think) that this particular mishna is saying that the Tanna Kamma contends that Bais Shamai ...


2

Mechon Mamre searching makes this easier. It looks like 11 hasn't been filled in yet, so here are a few options: Niddah 4:7 -- כל אחד עשר יום, בחזקת טהרה. Niddah 5:6 -- בת אחת עשרה שנה ויום אחד, נדריה נבדקין Middot 2:6 -- עזרת ישראל הייתה אורך מאה ושלושים וחמש, על רוחב אחת עשרה My personal favorite, considering the name of the song: Sanhedrin 5:5 -- ...


2

Your premise is wrong, they do not argue in most places, in fact compared to the amount of things they agree on it is almost as if they do not argue about anything. For example in the example you brought they disagree about whether a person's objects are required to rest on Shabbos. They only disagree about this after they agree that: Melacha is Assur on ...


2

Disclaimer: the answer is based on my personal experience. Learning Mishna before learning the Gemara is very helpful to get the basic knowledge. However, learning all the mishnayot is very time consuming. Also, in many cases, learning mishnayot may be less pleasurable then gemara (warning: this is a subjective statement). And getting pleasure from the ...


2

This answer is from my personal experience. I made a siyum hashas on mishna for my bar mitzvah before ever opening a gemara. We (my father and i) learned with Perush Kehati. When there was something ambiguous in the mishna that was explained by the gemara, Kehati would bring it. We didn't have to look it up in the gemara, which was good, because i had not ...


1

You've asked an interesting and useful question. I don't have a definitive answer, as I think both views are valid. To start, Pirkei Avot (Chapters of the Fathers) Chapter 5, Mishnah 21 cites Yehudah ben Tamai who said that when one turns 10, he should learn Mishnah, and at 15, he should learn Gemarah. Perhaps, this is the source of separating the two. I ...


1

What about Pesachim 4:8 ששה דברים עשו אנשי יריחו, על שלשה מחו בידם, ועל שלשה לא מחו בידם. ואלו הן שלא מחו בידם, מרכיבין דקלים כל היום, וכורכין את שמע, וקוצרין יז וגודשין לפני העמר יח, ולא מחו בידם. ואלו שמחו בידם, מתירין גמזיות של הקדש, ואוכלין מתחת הנשרים בשבת, ונותנין פאה לירק, ומחו בידם חכמים or the next Mishna 4:9 ששה דברים עשה חזקיה המלך, על שלשה ...


1

The Mishnah is Pesachim 3:1, or in the Bavli, page 42a


1

"Kol Hamarbeh Lisapir Byitziyas MitzRayim Haray Zeh Mishoebach" means that when extending the time past the end of the zman, one is to be praised even though one is no longer fulfilling the mitzvah. Note that the story has Rabbi Elazar ben Azaryah continuing to speak of Yetzias Mitzraim past chatzos even though he held that the seder had to end at chatzos. ...


1

The point being raised is based on what were the normal activities of elements of society. If the mishnah were being written today, other examples would have been written based on what would be understood. Since the "Bnei Melachim" were the most privileged groups at that time, then they were used. Once the example is given we can then apply it to our own ...


1

6 Rosh Hashana 1:3 - על שישה חודשים שלוחים יוצאים Eiduyot 5:1 - שישה דברים מקולי בית שמאי, ומחומרי בית הלל Taharot 4:5 - על שישה ספקות, שורפין את התרומה 11 Brachot 7:3 - אחד עשרה, ואחד עשר ריבוא ?? (tried) 12 Horiot 1:6 - שנים עשר שבטים מביאין שנים עשר פרים Keilim 29:3 - חוט משקולת, שנים עשר


1

In terms of Perakim, there is a tradition that there are 524 Mishnayot, the same gematria as "Talmud Bavli". I think the number 4192 may refer to actual statements and not perakim.



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