10

The Lechem was anyway not chameitz. It was baked on Pesach as it was baked every week. Mishna Menachot 5.1: כל המנחות באות מצה--חוץ מחמץ שבתודה, ושתי הלחם שהן באות חמץ. רבי מאיר אומר, שאור בודה להן מתוכן ומחמצן. רבי יהודה אומר, אף היא אינה באה מן המובחר; אלא מביא שאור, ונותן לתוך המידה, וממלא את המידה. אמרו לו, אף היא הייתה חסרה או יתרה.‏ All ...


7

The Aruch Hashulchan in siman 437 siff 7 writes that nowadays women are bodek even better than men and dig after a miniscule amount of chametz and wash and clean every place. Another point is to define what chazzal meant by women are atzlanios by citing one of the medrashim that uses the same terminology. See in Devarim Rabba Parsha 6 (#11) that prooves ...


7

Menachem Ben Yashar provides a fascinating answer here, very summarized as follows: The Yerushalmi's version was written during the time of the Beis Hamikdash, and thus, there was a real Halachic concern that the Ben Tipesh would not only not learn anything, but break the Halachos of Pesach. For that reason, we teach him a practical Halacha, with a clear ...


7

Here is Jastrow on Eivara (a limb), and Ivra (to be sure). He says that the latter comes from A-V-R, which is a lashon of strength in Aramaic.


6

כל המנחות נילושות בפושרין, ומשמרן שלא יחמיצו. "All the menahoth are kneaded with lukewarm water..." מנחות ה,ב, Tractate Menahoth 5:2 This is codified in the Rambam as well (מעשי הקרבנות יב:כא): כל המנחות הנאפות נילושות בפושרין ומשמרן שלא יחמיצו. הואיל ולישתן ואפייתן בפנים בעזרה אנשי פנים זריזין הן:


6

This article from the OU's magazine “Jewish Action” says that there are jokes in the Talmud, “It is related that Rabbi Aryeh Kaplan was once asked if there are any jokes in the Talmud, and his response was, “yes, but they’re all old.” Jokes with a “Hechsher” A cursory reading of the Talmud’s text validates that assertion. An informed reading may ...


6

It is not the case that a ruling in the Talmud will always overcome any possible custom developed later. In Talmudic times, there was no customary prohibition of kitniyot. Rav Huna, in the quote, is giving an example of what may be used as the two cooked dishes, even though of course other simple dishes would be fine as well. And he specifies orez (which ...


6

In your question you assume there was an eruv in Yerushalayim, and therefore find it difficult to understand why they would not carry the Korban Pesach home until night, and why they would bring the 4 minim before Shabbos. However, it is clear from the Gemara Eruvin 101a that no eruv was made in the streets of Yerushalayim. Rav Moshe Feinstein [in Igros ...


5

Yes, you are correct, the Talmude here [pesachim 9b] is making a pun. This is mentioned as one of the more famous examples, but there are others. Another example is Kiddushin 25a, Students called Rav Hemnuna 'cold fish' (for being unable to answer their questions) - המנונא Hemnuna, is similar to חמנונא Chamnuna, which is a 'warm fish.'. See also here for ...


5

Mabit (vol. 1 ch. 339) writes that this applies specifically to the father; not to the mother. However the Gemara Sanhedrin 72b writes that anytime that one knows that the intruder is a very close beloved friend who wouldn't harm him, then he cannot kill him, so Mabit would agree that if one has such a relationship with his mother then it would be forbidden ...


5

The Ramchal in Da'as Tevunos in the section בריאת הרע וגדריו, starting with siman 96 and particularly in siman 114 and 118, explains how demons came into existence. 114: כשאנו אומרים שהקב"ה ברא העולם הזה, ודאי נבין בתחילה בריאת הכלל, ואחר כך הפרטים, פירוש, בתחילה הטבע עצמו, ואחר כך אישיו. והנה כשרצה האדון ב"ה לחדש הטבע בטוב ורע, הנה ודאי הוא שבאה השפעה ...


5

Rav Dovid Tzvi Hoffman on this Passuk suggests that the word כסיה would mean forever/ongoing: ואולי הפירוש של ״כסיה״ – לדעתם של אלה הסוברים כי תיבה אחת יש כאן – הוא: המכוסה, העטוף, כלומר הנצח, כמו ״עולם״ מלשון עלם, להסתיר, ופירושו של הכתוב הוא אפוא: יהא זאת מצבת נצח Rabbi Chaim Heller (footnote 11 here) suggests that it would mean "throne", just as כסא ...


4

The Rambam says in Hilchot Korbon Pesach, Chapter 8, Law 3: ג. מצוה מן המובחר לאכול בשר הפסח אכילת שובע לפיכך אם הקריב שלמי חגיגה בארבעה עשר אוכל מהן תחילה ואח"כ אוכל בשר הפסח כדי לשבוע ממנו ואם לא אכל אלא כזית יצא ידי חובתו וכן אכילת בשר פסח שני בלילי חמשה עשר לחדש אייר מצות עשה שנאמר בו על מצות ומרורים יאכלוהו: Halacha 3 The optimum manner of ...


4

See Tosafos there (Pesachim 25a) which says that it's not referring to the medical aspects of the wood, buyt to its supernatural affects, which possibly brings one closer to idol worship.: חוץ מעצי אשירה. נראה לר''י דמיירי כגון שאין יכול להתרפא משאר עצים אלא בזה כגון על ידי שדים או שום דבר אחר משום דאתי למיטעי בתר ע''ז Similarly in Avoda Zara 27b ...


4

The ר״ן in פסחים on 30b says that we only say that women are lazy if there is no definite איסור, but if there is definitely an איסור (for instance, the removal of גיד הנשה) they are believed.


4

Rabbi Joshua ben Levi said, “Whoever teaches his grandson Torah is regarded as if he had received the Torah from Mount Sinai as it is said, ‘Teach your children and children’s children,’ and then it says: ‘The day you stood before God your Lord at Horeb.’” Talmud Bavli - Kiddushin 30a Rabbi Joshua ben Levi used to listen, every Friday, to his grandson ...


4

The answer is that the basic premise of the question that there are four discrete children, and all the Midrashim refer to "the same child", is baseless. In reality, the pashut peshat is that the four verses are synonymous. Pashtanically, for example, "what is this service to you" is not an antagonistic mockery, and it is not interpreted this way by any of ...


4

Rambam addresses this in Guide for the Perplexed 2:8. You must not find it strange that Aristotle differs here from the opinion of our Sages. The theory of the music of the spheres is connected with the theory of the motion of the stars in a fixed sphere, and our Sages have, in this astronomical question, abandoned their own theory in favour of ...


4

Using Hachi Garsinan, (or you can search the Hebrew terms here as well) or any other manuscript collection, in all (bar none) of the major written manuscripts that we have available (Munich 6, Munich 95, Columbia 294-295, Vatican 109b, Vatican 125, and many others, see here for more info), the correct reading is Sura. Only some printed versions have the ...


4

On the most basic level we can answer by stating simply that this is what the Sages instituted. The Mishnah in Pesachim (10:3) states: הביאו לפניו מטבל בחזרת עד שמגיע לפרפרת הפת MISHNAH. THEY THEN SET [IT] BEFORE HIM. HE DIPS THE LETTUCE BEFORE YET HE HAS REACHED THE AFTERCOURSE OF THE BREAD. (Soncino translation; capitals in original) The ...


3

I think this would be a dispute between Rashi and Rambam, but partly for a different reason. Before we factor in the dispute between Hillel and the Sages (and rishonim's interpretations thereof) we need to define what the essential nature of tzafun is. This appears to be a dispute between Rashi and Rambam. As I noted in this answer the simple reading of ...


3

Its none other than Eliyahu Hanavi as you can see from Berachos 6b : ההוא גברא דקא מצלי אחורי בי כנישתא ולא מהדר אפיה לבי כנישתא חלף אליהו חזייה אידמי ליה כטייעא ,that Eliyahu appeared as an Arab merchant. There are more sources which indicate him as such. The gemara in Bava Basra 73b brings this story: ואמר רבה בר בר חנה זימנא חדא הוה קא אזלינן במדברא ...


3

In an important responsum on superstition, the Rashba (no. 825) writes the following: ואי משום דרכי האמורי האמת אמרת שכל שיש בו משום רפואה וידוע לרופאים שהוא כן אין בו משום דרכי האמורי ויתר מזה שכל שלא נאסר בגמרא באותם המנויין בדרכי האמורי אין לנו לאוסרן לפי שאין הסגולות ידיעות ואין לנו לדון מדרכי הטבע המפורסם שהרי יש סגולות שלא נודע עיקרן לכל בעלי הטבע ...


3

I have heard that it was first published in the Amsterdam edition of the Talmud in (5474 - 5477) 1714 - 1717. It is attributed to Rabbi Yosef Shmuel of Cracow the father of Rabbi Yehuda Aryeh Leib who published this edition of the Amsterdam Talmud. In 1714, R. Judah Aryeh Leib ben Joseph Samuel, av be it din of Frankfurt-am-Main, arranged to have the ...


3

My Rebbe, the Stoliner Rosh Yeshivah shelitah, in Boropark, (R' Wolpin) told me an explanation of "why grapes" as opposed to other fruits. All other fruits eventually rot with age. Wine is the exception. It gets better with age. So too a good marriage. If people build a home on the values of an Am HaAretz, then eventually, the superficial "love" will likely ...


3

Tosafos in חגיגה daf 2b (כופין את רבו) already discusses this, and brings it as an example of doing a minor infraction to allow a fellow Jew to keep a great Mitzvah. תדע דשרינן ריש תמיד נשחט (פסחים דף נט. ושם) להקריב לכהן אחר תמיד של בין הערבים כפרת חבירו כדי שיאכל קרבן פסח לערב אע''ג דאיכא עשה דהשלמה If you look at the source - in פסחים daf 59a - the ...


3

In Tanakh, the name Hillel is always found defective: הִלֵּל (Judges 12:13, etc.). This form is also found in the Bar-Kosiba letters recovered at Wadi Murabbaʿat (הלל בן גריס, Mur. 24). However, the name Hillel is found both plene or defective in the best rabbinical manuscripts. Take, for example, the Codex Kaufmann A50, widely considered to be (one of) ...


3

Here is what Sokoloff records in his dictionary of Babylonian Aramaic: To answer the etymological question, therefore, the word comes from Middle Iranian.


2

The Shomronim/Samaritans were Populating the area of Samaria in Israel by Sancherev and were orriginally from several places included Kutta hence they are referred to by there orriginal names in the Gemara Chullin 6a as the "Kuttim" See Melachim 2 17,24: וַיָּבֵא מֶלֶךְ אַשּׁוּר מִבָּבֶל וּמִכּוּתָה וּמֵעַוָּא וּמֵחֲמָת וּסְפַרְוַיִם וַיֹּשֶׁב בְּעָרֵי ...


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