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Daily Daf Dose
Rav Yehuda said in the name of Rav, what is the meaning of the following verse? “I will dwell in your tent in many worlds?” Is it possible for someone to dwell in a tent in both worlds? It means that David stated before Hashem: Master of the Universe, it should be Your will that after I die, they should say a statement in my name in this world (as well as my being in the next world), for Rabbi Yochanan said in the name of Rabbi Shimon ben Yochai: Any deceased Torah scholar, in whose name a traditional statement is reported in this world, his lips move gently in the grave (it is as if he is living in both worlds).
The Kinsker Rav in Chelkas Yoav (O”C 46) states that this is applicable even if one relates a Torah statement in his own name. In Heaven, it is known who was the author of this statement, and it will be attributed to him. He does say, however, that the one who said over the statement without attributing it to the proper author, has transgresses the negative prohibition of stealing. He has stolen the honor that the actual author duly deserved.
The Yefeh Mareh in his gloss to the Yerushalmi in Brachos disagrees, and he writes that it is only when the Torah scholar’s name is mentioned that his lips begin to move. From the fact that his name was mentioned in this world, it is regarded as if he is alive and his lips can move. The reason for this is based on a Yerushalmi in Shekalim (7b) which states that when a person is relating a Torah statement from another scholar, he should envision as if that scholar is standing beside him; it is through this that he is considered as if he is alive.
The Kinsker Rav in Chelkas Yoav (O”C 46) states that this is applicable even if one relates a Torah statement in his own name. In Heaven, it is known who was the author of this statement, and it will be attributed to him. He does say, however, that the one who said over the statement without attributing it to the proper author, has transgresses the negative prohibition of stealing. He has stolen the honor that the actual author duly deserved.
The Yefeh Mareh in his gloss to the Yerushalmi in Brachos disagrees, and he writes that it is only when the Torah scholar’s name is mentioned that his lips begin to move. From the fact that his name was mentioned in this world, it is regarded as if he is alive and his lips can move. The reason for this is based on a Yerushalmi in Shekalim (7b) which states that when a person is relating a Torah statement from another scholar, he should envision as if that scholar is standing beside him; it is through this that he is considered as if he is alive.
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