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5

The Talmud states (Sanhedrin 17a) that one can only be appointed to the Sanhedrin if he can prove that a sheretz is pure (despite the fact that a sheretz is impure): אמר רב יהודה אמר רב אין מושיבין בסנהדרין אלא מי שיודע לטהר את השרץ מה"ת Rab Judah said in Rab's name: None is to be given a seat on the Sanhedrin unless he is able to prove the cleanness ...


1

The term מתכוין refers to intention. מדעת means awareness. There are times when the main point is one's awareness of an action, not one's intent. For example, we find in the gemara the concept of אבידה מדעת where something is considered to be "lost" with awareness. Example: putting items in a garbage pile which will be emptied (Baba Metzia 25b). It'...


1

This article, by R' David Kochav, suggests that the difference is that Eliyahu and Chana (and Moshe, who the Gemara (Berachos 32a) tells us also "cast words" against Hashem) lived when there was a Mishkan/Beis Hamikdash. Levi, on the other hand, lived at a time when the Beis Hamikdash was no longer standing, and "the gates of prayer are closed&...


5

Ben Yehoyada sidesteps the issue by positing that either they were not directly behind her, or that there was more than four amos between them. ואין להקשות איך היה הולך אחרי אשתו? דאפשר היה מצדד צידודי. אי נמי היה יותר מארבע אמות ביניהם דמותר כמפורש בדברי רבינו האר"י ז"ל בשער המצות. Maharsha says that a host has to enter first because of Derech ...


3

In a lengthy comment on this Talmudic passage in Ben Yehoyada, R. Joseph Hayyim of Baghdad addresses this question. He begins with a different question: how is it possible that R. Nachman was unaware of the law that one must not talk while eating? Furthermore, how could R. Yitzchak respond? The very statement he was quoting forbids making the statement! ...


2

Most likely due to the fact that first Rav Yitzchak quoted Rav Yochonan when he told told Rav Nachman that one should not talk when eating. Then when he finished eating, he continued to quote Rav Yochanan on another matter (Yaakov lo mes). This is not unusual in shas to string quotes of an amorah together. There are many examples in shas, here is one - ...


7

Tosafos (Gittin 68a, ד"ה וכתיב) addresses this very point, and refers to that episode in Bava Basra: אף על פי שזה הפסוק לא נכתב עדיין היו יודעין כמו ארור עושה מלאכת ה' רמיה בפ' לא יחפור (ב"ב דף כא:) גבי יואב Even though the posuk hadn't yet been written, they knew [the concept] already, as with [the verse in Yirmiyah in the episode with] Yoav. As ...


7

I believe the story you’re looking for is in Bava Metzi’a 83b: אשקיוהו סמא דשינתא ועיילוהו לביתא דשישא וקרעו לכריסיה הוו מפקו מיניה דיקולי דיקולי דתרבא They gave him a sedative to drink, and they brought him into a house of marble, and cut open his belly. They removed baskets upon baskets of fat from it.


3

Rabbi David Ribiat in The 39 Melachos, Volume 2, in Choraish says as follows: "Pushing a carriage or stroller on bare soil (even soft earth) is similarly permissible even if a distinct wheel-mark appears. This is because the rolling motion of the wheels does not loosen the soil, but rather compresses it (similar to a steam roller that compresses the ...


2

A buggy is allowed to be pushed on grass on shabbos even it if causes furrows (Shmiras Shabbos 28:48). Take a look at Shmiras Shabbos 26:19 and the footnotes there to get some idea on what is allowed with respect to walking on moist/dry grass on shabbos. It's not comprehensive but it brings a couple everyday examples that seem to be what you are asking for.


3

Rashi explains the Gemara as being a questions if the roots alone give the Halacha of (not) being in Eretz Yisroel. Everyone seems to agree there is some mixture in the above ground level in the the xylem and phloem. Question is if the the roots alone determine the Halachic status of the tree The botanical question in itself seems to be a relatively easy ...


3

The both did something outstanding. Most wise people can extrapolate from a given set of commands how to extend the concept. This is taken from the simple reading of the pasuk. The Ein Yaakov (Shabbos 113- "תן לחכם") cites that based on "ראשית חכמה יראת ה" they both based their wisdom (חכמה) on יראת ה and not mere wisdom. That is unique ...


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While it's good question and should be asked, one should keep in mind that the Torah's overall approach doesn't always match up with what we call "facts". There was no laboratory when it was written and even if it did exist, all over there are clear proofs that the Torah works based on mesorah which means what one learned from their rebbe who ...


2

I heard R' Tuvia Weiss (Ga'avad BD"TZ Yerushalayim) observing that the Mizbe'ach is used to seeing animals becoming sacrifices however, beacuse divorces cause children to be become sacrifices, even the mizbea'ch finds that painful.


1

I had a chidush about this once, building off the anthropomorphic nature assigned to the Mizbeach in this Medrash. The Mizbeach was not the only edifice originally allowed upon which to bring sacrifices. One was also allowed to sacrifice upon a Matzeiva, aka a Bamah. In fact chazzal said the Matzeiva was beloved in the times of the Avos, but fell out of ...


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