13

Your friend here is the commentary called "עין משפט נר מצוה -- Ein Mishpat Ner Mitzva" located in the upper corner of any standard Talmud page that has a legal ruling on it which is brought by either Maimonides or the Shulchan Arukh. It should be right next to the page number. The mark in the text which references to it is a superscript non-rashi-script ...


12

Tosfos in Bava Basra 141a writes: בת היה לו ובכל שמה. וא"ת ולמה לא השיאה ליצחק למ"ד בפרק ארבע מיתות (סנהדרין דף נח:) דבן נח מותר באחותו וי"ל דשמא קטנה היתה ולא רצה עדיין להשיאה ליצחק אי נמי מהגר היתה לו ולא משרה ולכך לא רצה להשיאה ליצחק Tosfos asks, if Avraham Avinu had a daughter why didn't Yitzchak marry her, according to the opinion that a ben ...


7

Yaavetz address this. He suggests that the tipcha on the word לא in לא תשכח hints to an allowance to mention the name in order to remember Torah. In accordance to the Gemara 'to bring the disgusting one into the study hall', in order to release the holy sparks that are contained within. He also points to the Gemara stating Haman's children taught Torah in ...


6

In Ben Yehoyada, the Ben Ish Chai writes that Bava ben Buta was spared by Herod because he was known to be someone who doesn't hold a grudge or take revenge. He would forgive people who wronged him and he would even act kindly to those who had harmed him. The source text for this explanation is a story in Nedarim (66b). A husband got angry at his wife for ...


6

I think the real answer is that he meant 15b. ויהי בימי שפוט השופטים. דור ששופט את שופטיו. אמר לו טול קיסם מבין עיניך. אומר לו טול קורה מבין עיניך. אמר לו כספך היה לסיגים. אמר לו סבאך מהול במים. And it was in the days of the judges judging. The generation was judging the judges. The judge would say remove a twig from between your eyes, the person would ...


6

The gemara in Bava Kamma 117b brings a machlokes between R' Elazar and the Sages. If someone steals (gozel) a field, what happens if the field is then flooded? R' Elazar holds that the thief must replace the victim's loss by buying him another field elsewhere. The Sages say the thief merely says "Here is your land". R' Elazar holds karka is nigzeles while ...


4

The Books of Obadiah, Nahum, and Jonah contain prophecies that are predominately addressing Gentiles. The Talmud does not mention them as prophets of the Gentiles though, only Beor, Bilaam, Job, and his 4 companions. So perhaps the Talmud is referring to the general trend of their prophecy, most of which remained unwritten (Megillah 14b), not specifically ...


4

This excellent source sheet produced by R. Anthony Manning, lists a number of different approaches to resolving the discrepancy: 1. Seder Olam is correct and the conventional chronology is incorrect. Conventional chronology is incorrect due to Christian manipulation (R. Sa'adia Gaon) or Greek manipulation (R. Alexander Hool). 2. Conventional chronology is ...


4

אין אדם רואה חוב אצל עצמו. כתובות קה ע׳ב. This is in a few other places in ש׳ס too.


3

Dr. Slifkin writes (The Torah Encyclopedia of The Animal Kingdom p. 234) writes: Taken at face value, these descriptions do not concur with our knowledge of what actually happens; deer are observed to give birth without any assistance from snakes. Some suggest that the Talmud is recording the zoological beliefs of the era. Others argue that the Talmud is ...


3

It seems to be a function of how likely there is to be residue that would interfere with accurate measurements. Let us look at Rashbam's commentary to the different statements of the Mishnah in to see how this plays out. The earlier part of the Mishnah says: הסיטון מקנח מדותיו אחד לשלשים יום ובעל הבית אחד לשנים עשר חדש רבן שמעון בן גמליאל אומר חילוף ...


3

In actuality, he did treat her exceptionally well, but was very careful not to embarrass either of them. Note Rus 2:19 in which Naomi notices that she had been treated exceptionally well. The commentary to 2:17 states that he instructed his workers to "forget" or "drop" unusual amounts of wheat so that she could glean (legally) a large amount and not realize ...


3

Mishna Negaim 2:5 כל הנגעים אדם רואה חוץ מנגעי עצמו also in Ran Nedarim 8b seventh wide line


2

Coming from the word "Rasha" meaning "bad or "evil". "Ersha" is the future tense of "rasha", so Iyov is saying: "It is in your knowledge (you know) that I will not do evil (i.e. - become evil or wicked)..." I'd like to know how Chabad's translation of "become condemned" fits in, here. That seems to imply a "passive" verb, and I don't see this definition ...


2

Megillas Esther to Sefer Hamitzvos Shorashim 1:4:16 explains that Moshe was shown exact written copies of the books of the Neviim as we have them nowadays, but was not allowed to publish or share them, and notes that the Gemara therefore lists who wrote which book in Bava Basra 14b (because they were still written by those people later?), and does not say ...


2

Regarding the first issue, I think a key point that has to be noted is the precise wording used by Tosafos, particularly at the end. When discussing ailments that are directly God-inflicted, Tosafos does not say you might think that healing them is contravening the decree of the king. Rather, Tosafos says that you might think that healing them appears like ...


2

Depending on what you mean by "imply", yes, the Talmudic passage does imply that God has a physical form/image. The simple reading of the passage is that God has an image/form. If not for the fact that there is a philosophical/theological issue with a corporeal God we would not reinterpret the passage. Rambam, the greatest champion of incorporeality, ...


1

Let us start by outlining three simple, basic observations: Secular historians place the first year of Darius in 423 BCE. Traditional Jewish reckoning places the destruction of the Second Jerusalem Temple in 68 CE, which does indeed differ mildly from the scholarly accepted date of 70 CE. From 423 BCE until 68 CE there are precisely 490 years (...


1

According to Marcus Jastrow and Wilhelm Bacher in the Jewish Encyclopedia entry for "Ashi": A celebrated Babylonian amora; born 352; died 427; reestablished the academy at Sura, and was the first editor of the Babylonian Talmud. According to a tradition preserved in the academies (Ḳid. 72b), Ashi was born in the same year that Raba, the great ...


1

UPDATE Behar 25:1 וַיְדַבֵּר יְהֹוָה אֶל משֶׁה בְּהַר סִינַי לֵאמֹר: RASHI on Mount Sinai: What [special relevance] does the subject of Shemittah [the “release” of fields in the seventh year] have with Mount Sinai? Were not all the commandments stated from Sinai? However, [this teaches us that] just as with Shemittah, its general principles and ...


1

The entire conversation can be stated in legal terms. The first question relies on the assumption that when a king hates someone you should not feed him. Why not? Where is this assumption coming from? It is saying that this is the law. Says Rabbi Akiva, your application of the law is misplaced, because we are children. Says Turnus Rufus, but now it is ...


1

The Aruch Hashulchan in סימן תקס - לעשות זכר לחורבן is very explicit: ו''כנגד הפתח'' הוא כנגד ממש, כגון אם הפתח במזרח – צריך לעשות דווקא בכותל מערב. ומי שעושה בכותל שהפתח שם, למעלה מהפתח – אינו כלום.‏ He says it has to be directly opposite the front door. (Right now I can't find it, but I know there's an opinion that says one can put it above the ...


1

Rashash (on the mishna in the g'mara) cites a machlokes as to who has to provide the location of the divider: Rashbam says it's the seller [as do Rabenu Ger'shom on the page of the g'mara, alleged Rashi on the page of the Rif, and Nimuke Yosef], while Rambam (commentary on the mishna) says it's the buyer.


1

See Ran Avoda Zar 16b on dafi harif, after mishna. The Gemara says if you add stuff to honey it ruins. The Rans 2nd phsat there


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