8

The Maharsha discusses the pig story in Chidushei Agadot at the end of Sotah, as advertised, but the comment is applied not to the portion of the Gemara on 49b where the story is told, but to the portion of the Mishna on 49a that that portion of Gemara comments on. Here is the text of the relevant comment in the Maharsha: בפולמוס של טיטוס כו' פרש"י שהביא ...


5

The Mishna says "כל הארצות היו כשרות אלא מכאן היו מביאין" and tells about Omer and shti Halechem, which need to be from Erets Israel. So the Bartenura is right when he adds "של ארץ ישראל" The Bartenura's source should be the Rashi from manuscript in Menachot 83b: כל ארצות - של ארץ ישראל כשרות היו אלא מכאן היו מביאין:‏


5

There are two things that could convince you of no censorship. 1) The particular text is a flowing conversation indifferent from any other Talmudic banter. Which opposes the given example from Sanhedrin; the text is cut off abruptly there. 2) The Munich Manuscript (the only known complete Babylonian Talmud in manuscript, available here.) shows no signs ...


5

By making the neder to bring a mincha with barley when he knows it is not possible, this person is making a neder in vain – a neder shov. From INSIGHTS INTO THE DAILY DAF Nedarim 15 I see that The RAN (end of Nedarim 14b) writes that there is no Isur of "Neder Shav," a Neder made in vain, as there is an Isur of Shevu'as Shav, a Shevu'ah made in ...


4

When I learned Menachos by R Dovid Soloveitchick Shlita he would learn both Rashi's - the upper one he referred to as Rashi-in-der-hoich, and the other as Rashi csav-yad. I don't remember the specific order in which he learned them. If he learned both versions, you can be sure his father did too. In fact, the Gri"z stencil on Menachos does 'handel' with both ...


3

No, this seems to just be a victim of chance/statistics relating to printing or font size, I would guess. Similar spaces (albeit slightly less than this), can be found nearby, such as Menachos 62a (early Vilna print, modern print). This is because there is nothing relevant that looks likely to have been censored (unless someone post-Vilna Shas who ...


2

Menachos is considered one of the hardest masechtos and in my opinion the hardest. Artscroll uses both editions continuously. Tosfos seems to have had only the MS edition which would mean it is more authentic. There aren't any other rishonim (except perhaps the rashbo) but there is a wealth of achronim at least fifty on the otsar hachochma. I would suggest ...


2

The footnotes for the Eliyahu Touger translation( at the chabad.org site), on Hilkhot Temidin u-Musafin 7:7, for "[i]f it was reaped during the day, it is acceptable"(fn 18), say: Menachot 72a states that the Sages that maintain that it is acceptable to harvest the barley for the offering during the day do not accept the view that this barley may be ...


2

Okay, so I read through the Gemara, and although I see why it could be a little confusing, I think I also understand how to read it so that it makes perfect sense. The Gemara first addresses Shalmei Yachid: "If Shalmei Tzibbur, which do not require Semichah, require Tenufas Chayim, Shalmei Yachid, which do require Semichah, should certainly require Tenufas ...


2

The end of the Tosfos implies that there are 3 opinions. Keeping it simple: Rabbi Elazar ben Yaakov- waving during the viduy Rabbi Yehuda- waving after the viduy 3rd tanna (aka rabbanan)- no waving If the purpose of the mishna in Menachos 61a was to describe the bikurim process, then the reference to Rabbi Elazar would indicate a waving in line with R"E ...


2

I didn't spend too much time on this, but off the cuff: Without the reasoning of "nesachim is fruit juice and cannot come to chimutz", I could have said the R"Y haGelili and R"A are adding only one item- whichever is the lesser chidush to include. The statement of reasoning shows that the machlokes is not over which one is the simplest to include, but ...


2

To answer the implied question in your title: Yes, there were Terumoth and Maasroth in Babylon. See Yadayim 4:3 which takes this as a given. See also Rambam Hilchot Terumot 1:1.


2

Some context would help here. Earlier in the Gemara, Abayei discusses a somewhat similar case (Davidson Edition translation): אמר ליה ר' חנינא בר מניומי לאביי עציץ שאינו נקוב מהו אי לא נקוב הא לא נקוב Rabbi Ḥanina bar Minyumi said to Abaye: In a case of a flowerpot [atzitz] that is not perforated, what is the halakha with regard to separating teruma ...


2

I think you're mixing up which paragraph is the interrupting material. The gemara prior to your quote had been discussing the opinion of Rebbe. In that discussion it mentioned the rule of 'curtailed threads' as a possible understanding of Rebbe's understanding of the Mishna. It then returns to its primary topic: Rebbe's opinion. When it's done, it reanalyzes ...


2

It says Moses did not understand what was being said. It does not say he had not heard it before.


2

Partial answer: Menachot 6:7 teaches that the flour used for the Omer, Shtei Halechem and Lechem Hapanim was sifted many times before use. While (presumably) this was done in order to fulfil the requirement to use solet (fine flour) in these offerings, I would imagine that a side benefit would be to reduce (although not eliminate) the possibility of ...


2

I once heard Rav Herschel Schachter discuss this question. He gave an analogy, that if one were to bring out Euclid, and show him a modern suspension bridge, and tell him it was built using Euclidean geometry, he would have no idea what you are talking about. Because Euclid started with five postulates and built from there, and later mathematicians continued ...


1

Aruch HaShulchan Orach Chayyim 31:3 has a summary of various explanations of the sign. According to Rashi, Rif and Or Zarua', shabbat itself is the sign (as you noted). Aruch HaShulchan explains that this extends to Yom Tov which is also a form of shabbat. Tosafot and Rosh explain that the sign is either the prohibition of performing melachah, or the ...


1

Was discussing this with my rabbi recently and he gave me an answer. This can be answered based on logic. Moshe's learning of the Torah in many respects was not linear and was visual as well as with many details being conveyed simultaneously. One specific example of this is the menorah. While Rebbi Akiva is teaching a subject in a logical and progressive ...


1

Like this: See this article for a well detailed and researched discussion of this topic; concluding with the above picture. Here are some of the highlights: Finally, these comments by Les Saidels, who has done much research on the breads of the Beit HaMikdash, give some context to the difficulty caused by the V shaped diagram. In an email to me, he ...


1

They read the Parshiot as they are written. See ויקרא פרק-כג where the Torah says to keep Pesach and then on the morrow of the Sabbath to start counting the 7 weeks of the Omer after bringing the Omer on the morrow of the Sabbath. Since they didn't care for Rabbinical explanations - that the Sabbath in question in the first day of Pesach - so the next ...


1

It appears that he learned it from his teachers at the time he was learning mishnayos. Only later did he learn it from the gemara itself. Thus he credited the ones who taught him (and may have referenced the gemara). We see in the gemara that at times it credits Rav A and then quotes him as saying that he heard it from Rav B. We first give the credit to the ...


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