10

Medrash Shochar Tov 9 says that Terach was born circumcised.


8

In Rava's scenario the entire square is the numerator, so it's not (green/orange), but ((green+orange+gray)/orange). So for your second diagram, the formula should be: BigArea/MigrashArea = ((2(r+1000+1000))^2)/(3(r+1000)^2 - 3r^2) or 3.6x10^7 / 9x10^6 = 4 Abaye, on the other hand, doesn't include the city, so for him it's ((green+orange)/orange). Since ...


8

The Encyclopedia Talmudit entry on “Bas Qol”, the paragraph about its impact on halachah focuses on the apparent conflict between the conclusion one would get from the Tanur Akhnai story and from the one about following Beis Hillel. A summary of resolutions: 1- Rav Nissim Gaon (Berachos 19b), opinion I: The bas qol said “halachah k’moso b’chol makom”. As a ...


8

The Shaarim Metzuyanim Bhalacha page 264 writes that it is lav davaka that he slept in the shul, but rather slept in a room near the shul. Text:


7

The context is as follows: ג' אין רואין פני גיהנם אלו הן דקדוקי עניות וחולי מעיין והרשות ויש אומרים אף מי שיש לו אשה רעה ואידך אשה רעה מצוה לגרשה ואידך זימנין דכתובתה מרובה אי נמי אית ליה בנים מינה ולא מצי מגרש לה למאי נפקא מינה לקבולי מאהבה Three kinds of person do not see the face of Gehenna, viz., [one who suffers from] oppressive poverty, one who is ...


7

It is worth noting that a talmid chacham is allowed to sleep in shul. The Mishna Berurah over there on the Shulchan Aruch that you cite writes: טו) אין ישנים וכו' - ומיירי באנשים דעלמא אבל לת"ח כשלומד שם כבר ביארנו בסק"ו דשרי) Don't sleep etc. - We are dealing with normal people, but for Torah scholars, we have already explained that it is ...


6

Notice the language of the Talmud. No specific area of halacha is mentioned, simply "The law follows us". Also notice that the two sides are Beit Shammai and Beit Hillel. The Talmud in Shabbos outlines Between 3 and 5 disputes between Hillel and Shammai themselves, a mere handful. However, throughout the mishnah, one can see many more argumens between Beit ...


6

Adding to @Dov's answer, Yosef the Shed was a shed who would assist the sages by giving them info on shedim, as Sforno writes on Vayikra 17:7: "חקת עולם תהיה זאת שלא יזבחו לשעירים אף על פי שלא היו מקבלים אותם לאלוה בשום פנים אבל היו חפצים בחברתם להיות השדים להם משרתים ומסייעים בעסקיהם או שליחותם אל ארץ רחוקה כמו שהזכירו (חולין פרק כל הבשר) על יוסף שידא ...


5

You seem to have hit the nail on the head. Point A is the important takeaway of this piece, and I don't know that you need to take its examples so literally as to worry about points B and C. As Rabbi Aharon Lichtenstein wrote: The passage implies, first, that a cluster of logically ante-halakhic virtues exists; second, that these virtues can be inferred ...


5

Rabbi Avraham Danczig -- best-known for his work Chayei Adam (c. 1800), describes his own life's struggle as a businessman trying to find time for Torah in the introduction to his work Chochmas Adam. He discusses it there. It's not that merchants are arrogant, the point was a warning "if you let yourself get too caught up in your work, you'll never have ...


5

The Gemara in Eruvin 43b discusses how R. Gamliel was able to measure the distance. The Gemara says that R. Gamliel had a hollow tube with which he was able to look and sight a distance of 2000 Amos. Per Rashi a long hollow tube narrows and shortens the viewer's range. The length of the tube can be calibrated to yield a maximum sighting distance of 2000 Amos....


5

This is actually the opening of a piyyut, the rest of which has been omitted, which begins: אנוש איך יתכפר וכל מעשיו בשפר נכתבים בספר. It can be found in full in Daniel Goldschmidt's מחזור לימים הנוראים volume 2 (for yom kippur) on pages 589–60. The line in question is used as an introductory line (a כותרת) as well as a refrain. On that page, he titles this ...


5

This is cited as law by R. Abraham Gombiner in Magen Avraham O.C. 167:1 אם שמע דין ונראה לו שהלכה כך מותר לאמרו בשם אדם גדול כי היכי דליקבלי מיניה If one hears a law and it seems to him that the law is as such it is permissible to say it in the name of a great person in order that they accept it from him.


4

Most city Eruvin use Matza as the food because it doesn't spoil quickly (Rama OC 368:5). There must be at least 6 (some say 8) eggs' worth of Matza, unless there are less than 18 people in the city in which case there needs to be one dried fig's worth per person (Sh"A OC 368:3). The Matza must belong to everyone. If one person wants to donate Matza to ...


4

I heard an answer to this when I was learning Yevamos, which went as follows: The rule of lo bashamayim applies to deciding matters of halacha. However, it does not apply to clarifying facts. Thus the Gemara in Shabbos 108a (with Rashi): בעא מיניה מר בריה דרבינא מרב נחמן בר יצחק מהו לכתוב תפילין על גבי עור של דג טהור א"ל אם יבא אליהו ויאמר מאי אם יבא ...


4

Tosafot in Yevamot 14a (d"h R. Yehoshua) asks precisely this question. Tosafot answers we don't generally follow the ruling of R. Yehoshua that holds we don't listen to a bat kol. Tosafot goes on to explain that by the Oven of Achnoi everyone agreed not to listen to the bat kol since it was only for the honor of R. Elazar who stated "From the heavens it ...


4

There doesn't seem to be much to work off. The only thing I have to add is the following: As has been noted, he also appears in Pesachim 110a - Interestingly, in both instances Rav Steinsaltz zt"l interprets his name to mean that he was a sheid/demon himself. See here for Eiruvin 43a and here for the above case in Pesachim. However, it is worth noting ...


3

As you noticed, they indeed changed the halacha to follow Rabban Gamliel in all cases, as Rav Kahati explains. (עיין בבלי עירובין ו, ב; ז, א) לפי שאין לאחוז שתי קולות הסורות זו את זו The reason as to why they initially accepted the kulos of both was because the two kulos appeared to be dealing with different areas of halacha. That is, one was speaking ...


3

We're discussing making an eruv techum. That type says "my home vis-a-vis where I can walk on shabbos isn't here, it's some place east of here where I dropped off some matza." That gives you plenty of walking space to the east, but then limits your walking distance to the west more so than had you made no eruv. As making such an eruv limits you in some ways, ...


3

@Gershon's answer is spot on. But just in case not everyone agrees, I will offer another. You state in your comment that there are many ma'amarei chazal which state that Avraham was the first person to circumcise himself. This leads you to the presumption that Terach did not have a bris at all. However see Rashi on 15:15 from Bereshis Rabbah 30:4 that ...


2

With regards to the short Amah, Rashi in Sukkah 5b (s"v Hanicha) says that there are three types of amos: 5 tefachim (20 etzba'os), 6 tefachim (24 etzba'os) and 6 tefachim + 1/2 etzbah (24 1/2 etzba'os). So when he says, "these four are really three" maybe he means that using the small amah of 5 x 4 = 20 tefachim. Using the regular medium amah 6 x 3 = 18 ...


2

All of the sources I found seem to deal on some level with the investigation of human nature. Ben Jehoaidah, Eruvin 13b explains that Israel, (he says ישראל‏ specifically), was created as a part of the בריאה‏ from the Throne of Glory, citing the Arizal that we were created for the glory of Gd. as opposed to angels who are a part of the יצירה‏. ...


2

unless this is where you got the question from, I would suggest that you see this blog post on the subject and the following discussion. There he brings the following three primary sources: Kli Yakar (Devarim 33:9):Who said to his father and to his mother, I have not seen him; nor did he acknowledge his brothers, nor knew his own children; for they ...


2

First considering that Gemarra was codified traditionally in 450 more likely in 960 in either case centuries after many of these debates occured, so precise details in how they occurred were not recorded by any person with living memory of them. However, there is no reason to believe that they occurred any differently than debates amongst Rabbanim(and more ...


2

See the last Tosfos on that page, that R. Eliezer does not hold of Hachanah and the reason one can not make an Eiruv Techumin is because one can not be Koneh Shevisah on Shabbos (and Yom Tov). On the other hand, he permits making an Eiruv Chatzeiros on Yom Tov.


2

An Explanation of Synonyms in Tana"ch by Rabbi Sh'lomo Aharon Wertheimer (pp. 240-241) differentiates the 3 terms in the following way: Netzach - continuous existence without change Sela - continual periodic action, as in day after day or generation after generation (cf. T'hilim 84:5 "אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ עוֹד יְהַלְלוּךָ סֶּלָה") Va'ed - unlimited ...


2

The גמרא is referring to an אוהל עראי - a temporary tent - in all the cases on that page, IIRC. The logic goes, that once you have a Tefach, you have an אוהל עראי -and now you are simply enlarging it. The Noda BiYehuda and others discuss it; seems like enlarging a tent is D'Rabonon and so is making an אוהל עראי - and 2 D'Rabonons are allowed.


2

When reading the meforshim on the gemora and various postings, the point is that we see instinctive behavior in animals that we should learn to apply to our own behavior. Thus, your point C does not apply because we are being told that we should learn proper behavior. An animal has no choice in behavior whereas human beings have free will. When we see proper ...


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