Eliyahu's Locker Room

Subscribe to the Daily Daf Yomi Summary here.

The Gemora (Sukkah 5a) states that the presence of Hashem (as manifested in the higher worlds) never descended to within ten tefachim of the physical world. Similarly, Moshe and Eliyahu could not ascend to within ten tefachim of the upper worlds.

Discussing that Gemora, the Chasam Sofer explains that this was only as long as Eliyahu was encumbered by his physical body. However, once his soul was freed from its body, he assumed the status of an angel, and was not bound by any of these limitations.

The Chasam Sofer proceeds to say that when Mashiach comes, Eliyahu will once again don his body and live as a human amongst the other great people of that great generation. He will be allowed to rule on any halachic issues (a privilege reserved for mankind) since at that time he will have reassumed the existence of a human being. Meanwhile, however, he has the status of an angel, and therefore he is not bound by any of the limitations imposed upon men. This applies for halachah as well; Eliyahu may traverse the globe on Shabbos to go to a bris milah, even though this involves traveling beyond the permitted distance, since as an angel he is not bound by halachah.

Our Gemora relates an incident where Rabbah bar Avuha encountered Eliyahu in a graveyard. Rabbah asked him how he was permitted to be there despite his being a Kohen. The Chasam Sofer explains that Eliyahu must have been in his body at the time, because otherwise, he would have the status of an angel, and Rabbah would have known that as such, these halachos do not apply to him.

Read more!

FOOD FOR THOUGHT - Yevamos 62 - Daf Yomi

*** Rabbi Yochanan asked Rish Lakish: It is written [Melachim II 20:12]: At that time, Berodach-baladan son of Baladan, the king of Bavel, sent etc. (We see that an idolater is identified as the son of another idolater; this would seemingly be inconsistent with Rish Lakish’s viewpoint.)

Why did the Gemora use specifically this idolater’s name; there are many other names in the Torah, such as Balak ben Tzipor and others? What is the significance of mentioning Berodach-baladan son of Baladan?

*** Rav said: Everyone agrees that a slave does not have genealogical connections to their offspring, for it is written [Breishis 22:5]: Stay here by yourselves with the donkey. We understand that to mean that a slave is similar to a donkey.

Why would Avraham use such a seemingly derogatory language to his servant Eliezer and to his son Yishmael?

*** Rav Assi said: “The son of David will not come until all the souls are vacated from guf.” (There exists a chamber in heaven that contains the souls created during the six days of creation. The mitzvah of procreation is to bring the souls out of guf and advance the coming of Mashiach. One who has children fulfills this obligation even if they subsequently die.)

The Maharal writes that the souls which descend into this world before the Redemption are contained in a chamber called guf, body. This is because the souls residing in this world prior to the arrival of Mashiach have a connection to the body, the physical world. After the arrival of Mashiach, the souls will not be embedded inside the body; rather, they will be separate from the body.

*** Rabbi Akiva had twelve thousand pairs of students spread out from Gevas until Antiparis, and they all died during one period because they did not treat each other with respect.

Why does the Gemora say that there were twelve thousand pairs of students; it should have stated that there were twenty four thousand students?

Ben Yehoyadah answers: Rabbi Akiva observed that there was jealousy amongst them. He intentionally paired the younger students with the older ones in order that the younger disciples will be forced to respect those that were older than them. Nevertheless, it didn’t work, and they still didn’t honor each other.

Read more!

Daf Yomi - Yevamos 24 - FOOD FOR THOUGHT

*** Will succeed in the name of his deceased brother teaches us that the brother who performs the yibum inherits the entire property of the deceased brother.

The Zohar (Mishpatim) states: The yavam becomes the father of the deceased brother. Reb Nosson Lubart in Sheiris Nosson says that this is the reason why the yavam receives the entire property of his brother and the other brothers do not get anything. One who dies and a father and brothers survive him; the father receives the entire estate and not the brothers.

*** The Gemora stated: It does not mean that the son born from the yavam and yevamah should be called the same name as the deceased brother; if the deceased brother’s name was Yosef or Yochanan, that is what you should call the son.

Reb Tzadok Hakohen explains according to the secrets of Torah why it is these two names that are mentioned here and in the Gemora Gittin (34b). It seems that the Ben Yehoyadah had a different version in the Gemora, as he asks why the Gemora mentions Yosef and Yaakov, and not Reuven and Shimon like it usually does.

*** The Gemora cites a braisa: No converts will be accepted in the days of Mashiach (it will be assumed that they have ulterior motives). Similarly, no converts were accepted in the days of Dovid, nor in the days of Shlomo.

The Maharil states: Similarly, repentance will not be accepted in the days of Mashiach (it will be assumed that one has ulterior motives). A person should hurry to repent because we are anxiously awaiting the imminent arrival of Mashiach, and if someone doesn’t repent and Mashiach will arrive, he will remain with his sins.

(Margoliyos HaShas)

Read more!

Daf Yomi - Taanis 17 - BEIS HAMIKDOSH BEFORE MASHIACH

The Gemora in Taanis 17a states that Rebbe maintains that it is appropriate for kohanim nowadays to abstain from drinking wine. This is because we anticipate the rebuilding of the Beis Hamikdosh at any moment and the kohanim will be needed to perform the service. However, since the kohanim cannot identify as to which mishmar they belong to and there will be a long line of kohanim by Eliyahu Hanavi discovering their mishmar, by that time the effect of the wine will dissipate and they will be able to perform the service.

The Minchas Chinuch (152:9) asks from the Gemora Eruvin (43a) which rules that if one makes a vow to become a nazir on the day that Mashiach ben David will arrive, he is permitted to drink wine on Shabbos and Yom Tov since Eliyahu does not come on Erev Shabbos. According to this, why doesn’t our Gemora mention that the kohanim are allowed to drink wine on Shabbos and Yom Tov?

He answers, based on a Yerushalmi that while it’s true that Eliyahu does not arrive on Erev Shabbos but the Beis Hamikdosh can be built on Shabbos even without Eliyahu arriving first.

Rashi wonders how the Beis Hamikdosh could be built on Shabbos; isn’t that a desecration of Shabbos? Rashi answers that it is only regarding a Beis Hamikdosh built by humans that there is a restriction of building it on Shabbos. The third Beis Hamikdosh, however, will descend from Heaven miraculously, thus there are no restrictions regarding the building of the third Beis Hamikdosh.

The Maharil Diskin is troubled by this answer, as the Jewish People have an obligation to build the Beis Hamikdosh, so why would Hashem prevent us from performing this mitzvah?

The Maharil Diskin answers based on a Medrash in Eicha that states that when the Beis Hamikdosh was destroyed, the gates of the Beis Hamikdosh sank into the ground and in the future, the Jewish People will excavate the gates and affix them to the Beis Hamikdosh. The Gemora in Bava Basra rules that one who secures the gates in an ownerless field is deemed to be the one who acquires the field. Thus, we will fulfill the mitzvah of building the Beis Hamikdosh when we secure the gates of the Beis Hamikdosh. This can also be the explanation of the words that we recite in the Shemoneh Esrei of Mussaf on the festivals, show us its rebuilding and gladden us in its perfection. The word for perfection is tikkuno, which can allude to the securing of the Beis Hamikdosh gates.

According to this, we can still question the permissibility of constructing on Shabbos if we will still be required to affix the doors to the walls, which is obviously forbidden to do on Shabbos. Shemuas Chaim, in his introduction to the Mikdash Dovid answers that korbanos can still be offered even without the doors of the Beis Hamikdosh.

Read more!

Daf Yomi - Taanis 17 - ULTIMATE REDEMPTION

The Gemora in Taanis 17a states that Rebbe maintains that it is appropriate for kohanim nowadays to abstain from drinking wine. This is because we anticipate the rebuilding of the Beis Hamikdosh at any moment and the kohanim will be needed to perform the service. However, since the kohanim cannot identify as to which mishmar they belong to and there will be a long line of kohanim by Eliyahu Hanavi discovering their mishmar, by that time the effect of the wine will dissipate and they will be able to perform the service.

The Gevuros Ari asks that the Gemora in Rosh Hashanah (11a) cites a dispute between Rabbi Eliezer and Rabbi Yehoshua if the ultimate Redemption will transpire in Nissan or in Tishrei. Why does our Gemora rule that the kohanim cannot drink wine the entire year; it should be forbidden only during Nissan or Tishrei?

He answers, based on a Yerushalmi that while it’s true that the Redemption will occur in Nissan or in Tishrei, but the Beis Hamikdosh can be built even beforehand.

Alternatively, he answers that there are two types of Redemption. The Gemora in Rosh Hashanah is referring to the Redemption in its proper time. That will be in Nissan or Tishrei. However, there can be a Redemption that does not have a designated time and if Klal Yisroel is worthy, Mashiach and the Geulah can come at any time even if it’s not Nissan or Tishrei.

The Kli Chamdah disagrees with regard to the chronology that is implied by the Yerushalmi. In his opinion, the final reestablishment of Moshiach as king after he will have completed all the wars will take place either in Nissan or Tishrei. The original arrival of Moshiach will transpire much before then. During the time that Moshiach will be fighting, the Beis Hamikdosh will be rebuilt, and the Kohanim will be busy with the Avodah.

Read more!

Daf Yomi - Taanis 17 - Anticipation for Mashiach

RABBI CINER'S WEEKLY PARSHA PAGE
Parshas V'eschonon

This Shabbos, upon which we read parshas V'eschonon, is the Shabbos after Tisha B'Av-Shabbos Nachamu. Coming after the mourning of the Temple's destruction, we read (in the Haftorah) the comforting words of the Prophet Yishayahu: "'Nachamu, nachamu, {Be comforted, be comforted,) my nation,' says your Elokim {G-d}. [40:1]"

After having completed the three-week mourning period, culminating with last Shabbos's reading of Parshas Chazone and then Tisha B'Av itself, we now switch gears into the geulah {redemption} mode with the reading of Nachamu.

Readings are easy to change-feelings are much, much harder. The length of the exile has caused Moshiach {Messiah} to seem almost surrealistic.

This feeling of somewhat despair actually expresses itself in a tangible, halachic {Jewish Law} way. The kohanim {priests} that served in the Beis HaMikdash {Temple} were divided into twenty-four mishmaros {shifts}, each serving for one week in this twenty-four week rotation. Each shift was then subdivided with each Beis Av {family} serving one day of the week. Since a kohen who had partaken of intoxicating beverages could not perform the service, kohanim were forbidden to drink wine during their shifts.

The Talmud [Taanis 17A] shows how these laws apply to our present times.

The Chachamim {Sages} taught: a Kohen who knows that his forefathers were of those kohanim who served in the Temple, but doesn't know which week or day they served, will be forbidden to drink wine during the entire year. The reasoning being that the Temple will be speedily rebuilt and it might be his week to perform the service! He must be ready at all times and therefore cannot drink wine the entire year.

Rabi Yehuda HaNasi disagrees both in reasoning and in halachic outcome. Who is to say that the rotation will be the same once the Temple is rebuilt? Furthermore, when it will be rebuilt, perhaps all the kohanim will be needed for the re-consecration of the Temple? Therefore, all kohanim, regardless of their history of serving in the Temple should be forbidden to drink wine the entire year.

But, Rabi Yehuda HaNasi explains, the very fact that it has lied in ruins for so many years will allow the kohanim to drink wine in the present times-we do not halachically take into account the possibility of the Temple being suddenly rebuilt.

According to who, the Gemara concludes, do kohanim drink wine in the present times? According to the opinion of Rabi Yehuda HaNasi.

If that was the prevalent feeling during the time of Rabi Yehuda HaNasi, how are we, about two thousand years later, supposed to keep our hopes up? How can we optimistically feel that this will be the year of wonders and miracles, the likes of which haven't been seen since the churban {destruction}?

The Darchei Mussar brings from Rav Moshe Rosenstein, zt"l, the Mashgiach of the Lomze Yeshiva, the following explanation:

If a person is waiting for a package to arrive and it doesn't, then with each passing day his confidence that it will come keeps diminishing. It was supposed to have been here a week ago! If it didn't come when it was supposed to, then chances are it won't come now that we're moving past that point.

However, in a different type of situation, our feelings would be the opposite. Let's say a person has a penny collection-over the years he has accumulated tens of thousands of pennies. He has meticulously kept records of which pennies he has from each year with each different type of design that was issued. He carefully follows the news to hear which ones are in demand and are worth the most. One day he hears the most incredible thing. Another collector is willing to pay hundreds of thousands of dollars for a certain type of penny and he knows he has that exact type. He is exuberant but has quite a job ahead of him. He must now go through his entire collection to find that one, single penny. He rolls up his sleeves and starts to go through them, one at a time.

His attitude is very different. He doesn't look at the pile that he's gone though already and think that he'll never find it. He knows that it's there! Rather, he looks at the diminishing pile of what still hasn't been checked with his confidence growing every minute, thinking "I'm almost there, I'm almost there."

We have been waiting for Moshiach for thousands of years. We hoped he would come each day, but when that day passed it became painfully clear that that was not the day that Hashem had pinpointed, back at the time of creation, to be the day of the ultimate redemption. We're not moving further from the day, we keep getting closer. The pile of remaining days keeps diminishing…

We are now nearing the end of year 5762 and he must come well before the year six thousand. We ourselves have witnessed the chaotic speeding up of history that precedes Moshiach. The last minute, frenzied details are being completed to set the final stage for the purpose of humanity to be realized.

As we hear the words "Nachamu, nachamu" we must hear and feel in our hearts his ever-approaching footsteps.

Good Shabbos,
Yisroel Ciner

Read more!