Hot answers tagged mishna
9
From Soncino's intro to Seder Moed:
"It might be observed that the designation 'Mo'ed' is in the singular, as distinct from the plural forms used to designate the other Orders, e.g., Nashim, Nezikin, etc. It has been suggested that the singular is here specially used to avoid the confusion that might arise through the employment of the plural Seder Mo'adim ...
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HaMaor Volume 46 Number 3 Page 26 says that since all the Yomim Tovim are going to be nullified besides Purim when Moshiach comes therefore it is called Moed in singular form as the only Mesechta remaining will be Megila.
Otzar Kol Minhagei Yishurin Siman 7 * note says that since the names of the Shisha Sidrei Mishna are based on the Pasuk והיה אמונת עתיך ...
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An Google spreadsheet with all that information (and more!) is available here.
A screenshot of the more relevant part is clipped below:
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The Shulchan Aruch records this Halacha unopposed in OC 110:8. The Mishna Berura there notes that the Ari would say this prayer every morning. He also notes the Rambam's opinion (commentary to Mishna Brachot 4:2) that these prayers are obligatory and says the the Elya Rabba and others all seem to rule like the Rambam.
The Aruch HaShulchan (OC 110:16) notes ...
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The book Kol Yehudah explains that the Gra held that "chasurei machsara" means that the gemara is saying that it initially appears that the mishnah is missing something, but at a closer look it really is not missing at all.
The Pe'as HaShulchan explains that the Gra held that it means that the gemara was really actually changing the intent of the mishnah, ...
4
The first actual description of it is given by the Ohr Zarua (Kilayim 1:288): A sort of animal (named yedua, used to do yidoni) attached to the ground, that can destroy anything that approaches it; but if someone somehow manages to disconnect it from the ground, it dies immediately.
In the introduction to Tanchuma, it relates a story that someone invited a ...
4
You must mean a non-Jewish (actually, quasi-Jewish) slave, a "shifcha." (I.e. she was born non-Jewish, then underwent a part-conversion when she became a slave.) A born-Jewish, "ama ivriyah" goes free automatically upon reaching puberty, so that case is moot.
I don't know whether the partial conversion given to a shifcha already wipes out all existing ...
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Choosing a quick and easy mesechta of mishnayos is a highly subjective activity.
The first consideration, obviously, is length. However, there are plenty of relatively short mesechtos, so this is not a major problem.
The biggest issue, especially for someone with a limited background, is to avoid having too many new concepts at once, especially big ...
3
Tamid is, except for the very end, a story of how things used to be in the bes hamikdash. You can practically just read through it without commentary (though having a floor plan of the second bes hamikdash — usually published as an appendix to nearby maseches Midos — handy will help a good deal).
2
Sometimes, the reason is technical:
Often, there were only two leaders of the Generation, such as the Nasi and Av Beis Din of the Sanhedrin, or the Rosh Yeshivas of Sura and Pumbedeisa.
In post-Talmudic texts, this is often just a preference of the Brisker Method of Talmudic analysis.
On a more philosophical level, Occam's Razor applies - why assume ...
2
An explanation I heard from my teacher in Yeshiva, Rabbi Sholom Shpalter (he quoted it from somewhere, but I don't remember where):
The Mishna deliberately overly shortened concepts to keep the idea that there is an oral tradition to understanding Torah, and it is not all written down.
That works according to the opinions that the Mishna was written down ...
2
Regarding the measurements, there is a long discussion in the Tlmud Bavli, Eruvin 83(p1-2). At the end (p2), the Talmud says that the Challah measure is 7 quarters of flour = 6 quarters of Jerusalem = 5 quarters of Sepphoris.
Notice that the Talmud doesn't say here anything about the reasons or the meaning.
תנו רבנן (במדבר טו) ראשית עריסותיכם כדי עיסותיכם ...
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כופר בתורה שבעל פה does not mean that he denies the theoretical existence of any תורה שבע"פ but that he denies the actual תורה שבע"פ in our possession--so if someone denies the authentic תורה שבע"פ he would fall under that category. Furthermore, such a person would be included under the category of מכחיש מגידיה as someone who denies the reliability of the ...
2
My guess is that the drasha of "בן ולא בת, בן ולא איש" was a known drasha that the mishna here is incorporating to support it's statement about the age of the ben sorrer u'moreh. Although the fact about "בן ולא בת" is not relevant to the discussion of the mishna, it includes the full statement as it was known.
To give a more famous example, in the gemara ...
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Not every Mishna is mentioned in the Bavli. As a counterexample (selected at random) the opening phrase of Keilim 14:3 does not appear in the Bavli.
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It seems that the dispute between the sages and Rebbi Eliezer is not surrounding whether one can be release from a vow based on nolad, but rather surrounds the specific cases listed in the Mishna, which occur infrequently (see Ran 64b).
The sages would allow the release of a vow based on nolad so long as the case was one which occurs frequently, but will ...
1
I seem to have hit something of a brick wall with this, though may have enough information now to tentatively answer my own question. It seems that this phenomenon is alluded to in a number of places: in addition to those I mentioned in the question, mChallah 2:6, bEruvin 83a-b (thanks, Moti, for your answer), bShabbat 15a, bShabbat 76b, bPesachim 48b, etc. ...
1
If you go to this website and choose the schedule of one mishnah a day for a certain masechta, and count the days in the schedule, you'll have the number of mishnayos in that masechta (choose the option for the number of days and not dates). You can do the same thing for a perek.
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This seems more like an opinion piece than an actual question-and-answer thing, but for what it's worth I think that Danby's translation greatly overshadows Neusner's, but have not seen Blackman's (nor any other).
Danby translates the whole Mishna himself, is slavishly faithful to the Hebrew, and although he sometimes notes alternative interpretations in ...
1
There is no "source" for Hanukkah any more than there is a source for Tisha B'Av. You can point to the earliest known reference to the day in print (for Hanukkah, that would be Maccabees I), but that text won't serve as the "source" for all later treatments of the concept any more than you could say that discourse today concerning the Vietnam War is all ...
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