18

Stuff that grows by itself on public property is exempt from the rules of orla. Source: Radvaz's commentary to Rambam, Maaser Sheni 10:6 (though it's pretty clear from the Rambam himself, 10:5).


16

The second quote is based on the Sermon of the Mount, from the Christian gospel book of Matthew (5:17). As to the first quote, the Soncino writes that "There is no passage in any known Gospel that a son and daughter inherit alike." Modern religious (eg., Steinsaltz) and academic scholars understand the philosopher living near Imma Shalom, who is quoted in ...


15

I heard once in a recording from R. Y.S. Schorr that Shamai represented a middas hadin, an exacting attitude of strict justice (as is evidenced by those very stories). His measuring stick was a display of just that point - everything had to be measured and exactly according to what was deserved.


13

The Chassam Sofer seen here s.v. על רגל אחד says that Shammai besides being a Talmid Chacham was also a builder by trade, כי הוא היה תלמיד חכם וגם בנאי באמת הבנין. The apikores thought that a person must choose between being a good person who interacts with other people kindly, or one can dedicate their life to Hashem as a religious recluse. Shammai wanted ...


11

Another answer (suggested here in the Sefer "Kerem Efraim") is that because the tree was created through a miracle, it was not obligated in Orlah. He brings support from the Radak (Malachim Beis 100:4) who writes that the oil that was miraculously created for the wife of Ovadia did not require Maaser to be separated from it. He explains that for the first ...


11

Just how many sources do you want? There are so many, like in almost any topic. Here are a few (limited to those specifically that indicate whether or not Chazal thought of drinking as favorable or frowned upon) A bit of Shas: Berachot 40a quotes an opinion that the Etz HaDaas was a grapevine, because we know that grapes cause sorrow to the world. ...


10

This immediately follows another statement of R. Kahana's, which also quoted an exegesis of R. Nasan b. Minyome's in the name of R. Tanchum. Quoting another statement from the same people is pretty common in the Bavli. But there can be a deeper explanation also: Tora T'mima (ad loc.) shows that the brothers must not have known that the pit had snakes and ...


9

Indeed, the Beit Yosef (OC 36) cites the Gemara you reference and claims that the ש should have a pointed base. The Peri Megadim (EA end of 32) is unsure if this is a necessary component of the letter. The Keset HaSofer (5:2:ש) implies it would be Kosher Bedieved, but one should be very careful to avoid a flat base. The Mishna Berura (Mishnat Sofrim ש) is ...


9

Bartenura Shabbat 1:1: ולהכי נקט הוצאה בלשון עני ועשיר, דאגב אורחיה קמ״ל דמצוה הבאה בעבירה אסורה וחייבין עליה:‏ The reason for discussing carrying between domains in the context of a poor and rich person, is to teach something tangential, namely that a mitzvah performed via an aveirah [i.e. giving charity while carrying on shabbat] is forbidden, ...


8

Aruch HaShulchan 265:12 & 265:13 discusses this. From what I understand the Gemara is talking about placing a bowl of water under the candle where it would be prohibited even from Erev Shabbos, however oil with water in a glass is no issue. Orach Chaim 265:4 says that so long one has no intention that it is being done to extinguish the flame sooner it ...


8

Rabbi S.R. Hirsch writes that the story cannot be understood like this, because then the vote would be meaningless. He explains that Beis Hillel had been refusing a formal vote, and Beis Shammai on that day gathered outside the building and forcefully prevented Beis Hillel from leaving until a vote was held. Beis Hillel were the majority, but Beis Shammai ...


8

There is a book called שער הכולל that aims to explain the choices made in that version of the siddur. The author notes the following in regard to the phrase ובין איש לאשתו (chapter 1, paragraph 19): במשנה שלפנינו לא נמצאו התיבת הללו אבל בסדר היום ובשער השמים משל״ה מביאים הלשון הזה גם בתד״א פי״ג לענין אהרן הכהן מביא זה הלשון בין אדם לחבירו ובין איש ...


8

1) Tosfos to Shabbos 11a (as well as the Ran and others) answers that prayer on 33a refers to Krias Shema specifically. כגון רבי שמעון בן יוחי וחבריו - והא דאמר לקמן (דף לנ:) כי הוה מטי (זמן תפלה) לביש ומכסי ומצלי ההוא מצלי היינו ק"ש: 2) The Sefer Yosef Daas on Shabbos 11a suggests that according to the Rambam he still prayed one Shemonah Esrei a day, so ...


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

Tosfos answer, because a miracle occurred for the sake of his wearing tefillin. Only if he were wearing tefillin properly, i.e. with a clean body, would he merit such a miracle.


6

in chovos halevavos gate 9 ch.5 Do so in your heart and mind if you are unable to free your body to matters of the next world due to being so fully engaged with providing for your livelihood and maintenance, as our Rabbis mentioned on many (great men), who would toil in matters of this world, while being separate from it (in heart and mind), such ...


6

Shemirat Shabbat Kehilchata (16:18, cf. footnotes 69, 82) notes that the practice is to be lenient and cites the following from Orchot Chayim (Shabbat 261) to try and justify the practice, though in closing with a reference to the Beiur Halacha (303:18 sv. Ki) he indicates how weak he believes the justification is. וכן האשה לא תצא בדבר שהוא חוצץ בפני ...


6

Yes, the incantation will work today, but only if you are precise in your pronunciation of the Hebrew letters, in the manner that Chazal historically pronounced them. This is the only incantation which is not superstition, because it makes total rational sense that it will work. As I explain here: by holding the same food over his head, he stretches his ...


5

The rambam in de'os writes that it is forbidden to drink in the afternon (when you will get drunk) based of the Mishnah in avos (3: 10). The Orchos Chaim is also in the Kol Bo, and their source is the Meoros to Megillah 7b who also writes that there is no greater sin than drunkenness. Rabbeinu Avraham Ben HaRambam writes (p. 556 in English Feldheim ed.) ...


5

Excellent question! Of course Hashem is everywhere. In some times and places, we perceive His presence more strongly. In those instances, we say that the Shechinah is present. An analogy for this concept is radio waves. They're (pretty much) everywhere, but we can only "tune into" them when we have a receiver (i.e. a radio). Sorry - I don't remember the ...


5

The Maharsha there s.v. על רגל אחת explains that Shamai was, in the two accounts in which he was holding the construction cubit (as he was not reported to be holding it in the first account), showing the questioner some important element of his response. The fellow who asked to be taught the entire Torah on one foot was being shown that just as a building ...


5

Refer to the Mishnah in Pesachim 115a. According to one reading, it states that "On all other nights we are not REQUIRED to dip even once". This was the original text of that question, since, indeed, dipping was common during the time of the Gemarah. Years later (I don't know when), when dipping was not common, the text of this question changed.


5

Four answers to this question are brought here. (summarized below) Tosfos Yom Tov provides the first 3 answers. In his commentary to mishnayot Shabbos 7:2 he writes: Since 39 lashes are referred to as "forty minus one" (see Makkos 22a), 39 Melachot are as well. The Talmud (Shabbos 49b) says that the number of Melachot is derived from the number of times ...


5

See Mishnah Brurah s.k. 4 that only uses that nullify its kedushah are prohibited. (In addition, I think that the rule of mitzvos lav lehanos nitnu - pleasure of a mitzvah is not considered pleasure - might be relevant here, especially as there is no physical pleasure from fulfilling the mitzvah of kiddush.)


5

Here are three ways this Gemara is understood in Rishonim. The Yereim argues that the problem is if you add the green segment, then the non-blue parts make up a Pei, and that's a problem even though it's only part of a letter looking like another letter. This opinion gets quoted a bunch through to the Acharonim, but it's quite a difficult position since a) ...


5

The answer is that it doesn't matter what the case is exactly. The Talmud is not responsible to provide an exact scenario. However! It's your lucky day, because the Talmud (ibid.) provides a perfect scenario for you! Here it is: אמר רבה הזרק ונחה בפי הכלב או בפי הכבשן חייב והאנן ותנן קלטה אחר או קלטה הכלב או שנשרפה פטור התם דלא מכוין הכא דקא מכוין The ...


5

Cholent is considered a mixture of beans, potatoes, meat, etc. If you dip into cholent with a spoon, you are separating one glob of cholent from another glob. IOW, you are taking a mixture from a mixture. Since what you took is still mixed up, you have not performed "selection" of one type from another. So you have not performed borer at all. The Shulchan ...


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