14

Aruch Hashulchan (Orach Chaim 285:2) suggests that it is in commemoration of the three times that the generalities and the specifics (כללות ופרטות) of the Torah were repeated (Sotah 37b): once at Sinai, once by Hashem speaking to Moshe from the Tent of Meeting, and a third time by Moshe in the plains of Moav. The reason for doing the Targum one time, he says,...


14

You may be referring to a comment by the Rashash, who in turn explains a comment by Rashi on B'rachos 8a (s.v. כפיטורי בפי ושט). Rashi says: ים אוקיינוס יש בו מקומות שאינו מקבל ברזל ומחברין לוחי הספינה ע"י חבלים ועקלים שתוחבי' בנקביו ותוקעין אותו בדוחק לפי שהם גסין כמדת הנקב My translation: There are places in the ocean that do not tolerate iron, and ...


13

I thought to answer as follows: When the Gemara answers that Rav is a tanna, that is when the question is on Rav alone. In this case the question is on a joint statement of Rav and Shmuel. (Whether there is also a concept of "Shmuel is a tanna" as well is subject to debate, but for the sake of this answer let's assume that there isn't.) Thus even if the ...


11

Excerpt from Dafnotes: The Rambam, in his introduction to his commentary on the Mishnah writes that Seder Zera’im, which addresses the mitzvos of the Land (Eretz Yisrael), was placed at the beginning of the six Orders (Sedarim) because it deals with the halachos of food from the vegetable kingdom, which is the foundation for all living existence. ...


11

Yotzer Or and Yotzer Hameorot are actually part of the same long bracha. It has both an opening an closing bracha. See Rambam, Hilchot Kriat Shma 1:5-7. Halacha 5 says: הקורא קריאת שמע מברך לפניה ולאחריה ביום מברך שתים לפניה ואחת לאחריה ובלילה מברך שתים לפניה ושתים לאחריה. In the morning, there are 2 before Shma, and 1 after. For night, it's 2 and 2. ...


10

Rashi in Pesachim 56a writes that Sefer HaRefuos was hidden because their hearts were not humbled over their illness but were, rather, healed immediately. Rambam in Peirush Hamishna (Pesachim 4:10) rejects this approach arguing that just as one may not hold back food from the hungry, so too one may not withhold healing from the ill. Instead, Rambam writes ...


10

R. Ezekiel Landau discusses this aspect of the tale in his commentary there. He explains that the spirit cannot leave the body until the body decomposes, and that is why we conduct burials in a manner that will quicken the process, by burying directly in the ground and using linen shrouds. A mat of reeds slows the rotting process and therefore the body of ...


9

Rashi Shavuos 2b - a bit more than halfway down says that Stam Rabbi Shimon is Rabbi Shimon bar Yochai Rashbam Bava Basra 102a - towards the bottom of the page also says that Stam Rabbi Shimon is Rabbi Shimon bar Yochai


8

The Rambam (Hil. Avel, 4:4) presents this custom as halacha, and he is followed by many other rishonim including the Rokeach (Hil. Aveilus, 313), Sefer HaAgudah (B'rachos, Chapter 9), Kol Bo (§ 114), and the Ramban (Toras HaAdam, Sha'ar HaSof, Inyan HaHotza'ah). This custom is also presented by such later authorities as the Beit Yosef (YD 376) and, more ...


8

In verse (Melachim 2:8), King David tells Shlomo: וְהִנֵּה עִמְּךָ שִׁמְעִי בֶן-גֵּרָא בֶן-הַיְמִינִי, מִבַּחֻרִים In the Zohar Mishpatim (דף קז עמוד ב): כתיב והנה עמך שמעי בן גרא, מאי והנה עמך, זמין הוא עמך תדיר, רבו הוה, ... אבל שמעי דא דאשתכח עמיה תדיר, אמר והנה עמך.‏ Translation - the Zohar learns from the verse "with you" to mean that he is ...


7

If you read further in the Gemara Bava Kama 74b you see that although he blinded him he did not go free as there were no witnesses.


7

www.shut-halacha.co.il reports a Teshuva from Rav Avigdor Nebenzahl which says: מי שעבר ניתוח בהרדמה כללית צריך לברך הגומל, כיון שהרדמה כללית הנה סכנה. Someone who underwent surgery with a total anesthetic should say Hagomel since a total anesthetic is a danger. ADDITION Yeshiva.org's article on Birkas Hagomel distinguishes between the views of ...


7

It is a ‘prohibition’ derived from the positive command implied by Vayikra 25:46: לעולם בהם תעבדו For all time shall you treat them as slaves See Sefer HaChinuch 347 for details.


7

This is indeed brought down by some as the Halacha, and in practice, both positions (face up and face down) are forbidden. See the Kitzur Shulchan Aruch 71:5: וְצָרִיךְ לִזָּהֵר מְאֹד לְהַרְגִּיל אֶת עַצְמוֹ לִשְׁכַּב עַל צִדּוֹ. וְאִסּוּר גָּדוֹל לִשְׁכַּב פְּרַקְדָּן, דְּהַיְנוּ גַּבּוֹ לְמַטָּה וּפָנָיו לְמַעְלָה, אוֹ בְּהִפּוּךְ פָּנָיו לְמַטָּה ...


6

No source on this, but my thought is that the gemara is trying to say that since vayehi erev, vayehi boker, we should start all things with night first.


6

See the Q&A cited in yydl's answer to a related question: Rashi to Berachos there says that it was a piece less than the size of a barleycorn, which isn't subject to tum'ah and therefore doesn't require burial. Aruch, and Rashbam to Bava Basra 116a (both cited in Mesores Hashas to Berachos there) explain that it was a tooth, which according to many ...


6

This post, on the Avodah list, cites Kol Mevasser (1:76)* who asks for Kesef Mishneh's source, as well as the related question of how David could have been a member of the Sanhedrin anyway (whether as its head or not). This sefer suggests, like DoubleAA in his comment above, that David may have been the nasi, a position which he says can indeed be filled ...


6

First of all, what you say is not exactly true. It might be the case that every English translation that you have seen understands the word to mean morning - and most probably because it is preceded by the verb "to rise" - but there are Hebrew commentaries that understand it in line with this gemara. Both the Radak and the Metzudat Tziyon understand the word ...


6

The gemara there also recounts the story of an Amora who specifically stood up in order to show that he was not following the position of Beis Shammai. The Bach in hilchos krias shema (Orech Chaim 63), cited by the mishna berura (same place), rules that one should be careful not to sit down just before shema in order to not give the impression that he is ...


6

NOTE: both of these are only partial answers; the 1st may be against the Rashba and the 2nd is disputed First Answer The simplest answer might be that the times of getting up and going to sleep are based on when non-Jews, who are exempt from Shema, wake up (after all, non-Jews do make up the vast majority of the human population). Rishonim (see Tos. 2b) ...


6

The Vilna Gaon in Shenos Eliyahu writes that the Talmud started with the mitzvah of Krias Shema because this is the first mitzva in which a person becomes obligated, as it begins at nightfall, and will therefore be the first mitzvah they encounter in adulthood. R' Tzaddok HaKohen in Tzidkas Hatzadik explains that blessings express our acceptance of Hashem's ...


6

From the Rambam's introduction to the Mishna, in my own, loose translation: When a doctor wants to keep a patient healthy, he first adjusts his diet. Thus, the wise compiler of the Mishna started with B'rachos, adjusting our diet, for no one may eat before saying a b'racha. Then, so as to deal with a complete topic, he spoke of b'rachos in general; and ...


6

The plural expression is common in Hazalic literature that refers to divine involvement with man, thus for example, Shabbat (104a) which famously states that man is allowed to sin, but helped to purify himself: בא ליטמא - פותחין לו, בא ליטהר - מסייעים אותו One who comes to become impure, they allow him, one who comes to become pure, they help him. ...


6

You were correct about it being the Ben Ish Chai, but it is found in the Binayahu section of the set usually referred to as only Ben Yehoyada. (There were various printings of Ben Yehoyada and Binayahu. The version on Hebrew books for instance does not contain this piece) See also She'arim Metzuyanim Bihalacha on Bava Metzia 84a who quotes this source but ...


6

This topic is dealt with extensively by Rav Asher Weiss on his website. The following is a summary. To begin with, two major authorities have already said that today there is no practical application of Chazal's dictum גדולה עבירה לשמה: The Ramchal (Kinas Hashem Tzevakos II ענין יעל) and Rav Chaim Volozhin (As pointed out by @Alex, in Keser Rosh § 132). The ...


6

There is another gemara where Rav is refuted from a beraita, and the gemara does not answer that Rav is a tanna who can argue. Take a look at Menachot 5a (today's page in the Daf Yomi cycle!). Rav is of the opinion that an asham metzora (a leper's guilt offering) which has been slaughtered shelo lishmo (with the intent that it not be an asham metzora but ...


6

Rav Yaakov Emden -Shilas Yaavetz 1:17 writes that a pet needs to be fed first and fish are included. It is important to note that if the animal has a feeding schedule and your pet wouldn't be hungry you would be allowed to it first, see teshuva inside. Text:


5

The full text of the relevant piece follows. I have put statements of R Chanina in bold, and statements of the gemara-narrator/stama in italics. אמר רבי חנינא הכל בידי שמים חוץ מיראת שמים שנאמר ועתה ישראל מה ה' אלהיך שואל מעמך כי אם ליראה אטו יראת שמים מילתא זוטרתא היא והא"ר חנינא משום ר' שמעון בן יוחי אין לו להקב"ה בבית גנזיו אלא אוצר של יראת שמים שנאמר ...


5

The Mord'chai on B'rachos (#19) implies that the reason for the practice is to familiarize oneself with the words of the Torah. Ramifications of this law include the automatic fulfilment of it by teachers of Torah to children and the fact that a commentary is a valid substitute for the translation. Others disagree, holding that there is special significance ...


5

In Halichos Mordechai, The Traveler's Companion, by Rabbi Eliezer Wanger, he says, quoting R' Avraham Chaim Na'ah (K'zot HaShulchan 65 and Badei HaShulchan 2): One does not say Birkas Gomeil if he traveled through a desert by train (footnote -- because on a train one is not worried about wild animals and bandits). However, in footnote 14 he says says: ...


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