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

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 ...


7

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 ...


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 ...


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 ...


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.


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 ...


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

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

We find that it is permissible for anyone to sleep in a shul if there is a necessity: לצורך ב"ה מותר לאכול ולישן בתוכו ומטעם זה ישנים בליל יום הכפורים בב"ה: For the needs of the synagogue, you can eat and sleep in it. From this reason, you can sleep there the night of Yom Kippur. O.C. 151:4 (It used to be a practice for most people to sleep in ...


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

The answer I heard (don't remember the source) is that since it says "G-d made man straight" a person has an inherent ability to understand which observed behaviors to learn to do, and which behaviors to learn to avoid.


3

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

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

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

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 ...


2

R. Yitshak ben Malkitsedek of Simponto explains in his commentary to the Mishna there that indeed, originally they followed the leniencies of both, but in the course of time, they learned the teaching that one who follows the leniencies of both is considered bad, and therefore adjusted their practice. יש לומר על כן חזרו דתניא העושה כבית הלל והרוצה לעשות ...


2

The (אור זרוע (ח"ב עירובין סי' קמז speak a bit about him. Rashi on the page says that שדים do not keep shabbos. However, the אור זרוע quotes his rebbi ר' יהודה החסיד who says that the שדים accepted the torah (with some conditions, see there). In explanation of the gemara, he says that יוסף had a subterranean communication system that enabled them to ...


2

The Gemara a little further on asks two questions about this process; וְלִיגְמְרוּ כּוּלְּהוּ מִמֹּשֶׁה! כְּדֵי לַחֲלוֹק כָּבוֹד לְאַהֲרֹן וּבָנָיו, וְכָבוֹד לַזְּקֵנִים. With regard to the manner in which the Oral Law was taught, the Gemara asks: They should all have studied from Moses himself four times. The Gemara answers: The teaching was divided in ...


1

Note: The following is my opinion and is based primarily from the written Torah. The Bible seems to take it for granted that animals naturally have some form of morality, wisdom/understanding, and holiness. In the story of Gan Eden the serpent is called the "most wise" of the animals, as if other animals are wise and the serpent simply happens to ...


1

Rav Hutner (Mamarei Pachad Yitzchak, Pesach) implies that that which animals display good traits is a true reflection of a godly nobleness that is inherent in the nature of that animal. On a similar note, Rb Wolbe (Alei Shur chelek beis, on frumkeit) says that animals pray to Hashem.


1

The Rambam in his Introduction to his Pirush Hamishnah starts off with this Gemara and says it means a Mitzvah with all its explanations From Sefaria דע כי כל מצוה שנתן הקב"ה למשה רבינו ע"ה נתנה לו בפירושה. היה אומר לו המצוה ואחר כך אומר לו פירושה וענינה.וכל מה שהוא כולל ספר התורה. וענין למודו לישראל היה כפי שאומר (עירובין פ"ה דף נד:): Know ...


1

The inital group of 70 were explicitly commanded to be brought from the 12 tribes (6 from each tribe). As explained by Rashi in Beha'aloscha 11:2, 70 of the 72 from the twelve tribes were chosen by lot and Eldad and Medad remained behind to avoid embarassing whoever was not chosen. Rav Hirsch explains on Beha'aloscha 11:23 that this is designed to show that ...


1

Shulchan Aruch Even haezer 143, 10 הַנּוֹתֵן גֵּט לְאִשְׁתּוֹ ...אִם הִתְנָה עָלֶיהָ שֶׁתִּתֵּן לוֹ מָאתַיִם זוּז, וְחָזַר וְהִתְנָה בִּפְנֵי שְׁנַיִם שֶׁתִּתֵּן לוֹ שְׁלשׁ מֵאוֹת זוּז, כְּבָר בִּטֵּל הַתְּנַאי שֶׁל מָאתַיִם זוּז, וּצְרִיכָה לִתֵּן שְׁלשׁ מֵאוֹת זוּז. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה If a person gave a Get to his wife stipulating she must give ...


1

The Gemara (Eruvin 50b) seems to relate to your question and based on Rashi's explanation you have to designate an identifiable spot. Even saying "around that stone" is sufficient. However, just saying "at the 2,000 Ama spot on the horizon" is not considered a designation, since you cannot identify it, so you cannot designate it. בד''א. דבמקום שאינו ...


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