6

This question is addressed by several of the commentators to this verse. Radak suggests either that the place was called Dan based on the future, or that it is referring to a different place that was actually called Dan at that time: על שם סופו כי כשכתב משה רבינו זה לא נקרא עדין כן אלא לֶשֶם היה נקרא וכשכבשוהו בני דן קראו לו דן בשם דן אביהם ואפשר שהיה מקום ...


4

In the days of the Talmud, witnesses would report to the Sanhedrin that they saw the new moon, and then the court would declare that the month started. Even if the court knew that the moon should be visible, if no witnesses came, they would wait until the next day to make it Rosh HaShanah or Rosh Chodesh. When the sage Hillel Nesiah saw that there would no ...


4

The Moznaim edition found at HebrewBooks.org does indeed have the text: מזין על הבהונות It would seem that the version you were looking at contains a misprint.


2

There is much discussion about this topic by many Acharonim. Rabbi Braun discusses it here and more in detail in the Hebrew mareh mekomos on that halacha. The consensus is that one is not Yotzei and needs to bentch again as discussed in that source at length with many sources. There is more debate about whether the obligation to repeat bentching remains ...


2

The distinguishing characteristic of misasek vs shogeg seems to be that the former refers to when your intended action was not actualized, while the latter refers to when you did what you meant to do but without intending to sin thereby. For example, in Keritot 20a we have the following passage: רבא אמר ליקדם איכא בינייהו והתניא היו לפניו שתי נרות דולקות (...


1

Misasek is when you don't intend to do what you did. Like you tried to pick up an object from the ground but accidently pulled off grass. If you know what you are doing and the results of what you are doing it's not misasek. Thus if you forgot it's shabbos, that has no effect on the intent of the action which you did. Therefore it's not misasek.


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