Decree when the reason no longer applies

Tosfos (Daf Yomi: Gittin 18a) asks: One of the reasons mentioned for the decree that the date should be recorded on a get is because perhaps the husband will want to save his niece from capital punishment if she committed adultery. Nowadays, Tosfos asks, when we do not execute anyone, why is there still a necessity to write the date in the get?

The Avnei Neizer (E”H: 188) cites a challenge to Tosfos’ question: Although the reason may not be applicable, the sages’ decree should still apply unless a greater Beis Din comes and nullifies it!

He answers that Tosfos understood that the initial decree was only established in a time and a place where they administered capital punishment. Accordingly, if nowadays, it is universal that we do not execute anyone, we are not nullifying the decree; rather, the enactment was never instituted for such cases. This is why it is not necessary for another Beis Din to annul the initial decree.

This would be comparable to that which Tosfos in Beitzah (6a) states: Tosfos writes that a matter that was only prohibited because of a specific concern will be permitted when the concern no longer exists. This principle justifies why we do not have to be concerned for water that was exposed at night and one is allowed to drink from it because in modern times snakes are not frequent in our homes.

The Gemora (Beitzah 30a) cites a Mishna that states that one is not allowed to clap or dance on Shabbos or Yom Tov. Rashi explains that the reason that one is prohibited from performing any of these actions is because they can lead to one fixing musical instruments. Tosfos states that this prohibition only applied in those days when they were experts in fashioning musical instruments. Presently, however, the decree does not apply, because we do not know how to fashion these instruments.

The Rema (O.C. 339:3) rules in accordance with Tosfos. Teshuvos HaRema (125) writes that there was an incident where a marriage occurred on Friday night and the people were not concerned that the groom would write the kesuvah, marriage contract on Shabbos. The reason for this permit was because it is not common in our times for the groom to write his own kesuvah.

Rav Shlomo Zalman Auerbach zt”l poses an interesting question. The halacha is that presently we do not have a legally qualified reshus harabim and for this reason one would be permitted to walk in a public thoroughfare on Shabbos while wearing various ornaments. According to this ruling, then, why are we still forbidden to blow shofar, shake a lulav and read the Megillah. Regarding these mitzvos there is a concern that one may come to carry the shofar, lulav or Megillah in the reshus harabim. Yet, the halachah is that our public thoroughfares are not deemed to be a legal reshus harabim, so we should no longer have these concerns.

Reb Shlomo Zalman also questions the opinion of the Raavad who maintains that muktzah is forbidden on account of a rabbinical decree that one should not come to carry into a reshus harabim. Why should this decree still apply when there is no longer a legally qualified reshus harabim?

Rav Shlomo Zalman explains that Tosfos is only referring to musical instruments. In previous times, everyone was capable of playing and repairing musical instruments. For this reason there was a decree prohibiting clapping and dancing. In our times, however, only a minority of people is capable of fixing musical instruments and because it is uncommon for people to fix musical instruments, there is no necessity for the decree against clapping and dancing.

Rabbah (Beitzah 5a) maintained that Rabban Yochanan Ben Zakkai rescinded the prohibition against accepting witnesses after the offering of the afternoon tamid sacrifice, and subsequently an egg that was laid on the first day of Rosh HaShanah was permitted to be eaten on the second day. Rav Yosef challenged Rabbah’s ruling because if the Chachamim assembled to render a ruling, they would need to reassemble to revoke their ruling. Rav Yosef added that one could not say that Rabban Yochanan Ben Zakkai convened with his colleagues to permit one to eat the egg, because their decision was only to accept the testimony after the offering of the afternoon tamid sacrifice, but they never took a vote on permitting the egg to be eaten.

Tosfos HaRosh in Avodah Zara (2a) rules that one is permitted to conduct business with gentiles during their holiday season as initially this was prohibited because gentiles in the past worshipped idols and now that gentiles do not worship idols, the decree is irrelevant.

Tosfos in Brachos (53b) writes that people are not scrupulous regarding mayim acharonim, washing the hands at the end of a meal, because we no longer have melach sedomis, salt from Sodom. Tosfos notes that although the practice of washing mayim achronmim was instituted by an assembly of a Bais Din, this institution was not unanimously accepted and thus this institution is not categorized as a ruling that is irrevocable unless a Bais Din reassembles and rescinds the ruling.

Reb Shlomo Kluger in Elef Lecho Shlomo (116) rules that one is permitted to learn by candlelight on Shabbos and we are not concerned that he may come to move the wick which will cause the fire to burn brighter, thus violating a biblical prohibition, because one does not need to move the wick of our present-day candles.

Teshuvos HaRosh (klal 2:8) rules that one is permitted to tie strings of linen on a four-cornered garment that is made from linen to fulfill the mitzvah of tzitzis and we are not concerned that one might tie strings of wool to the garment. The reason for this ruling is because all know that techeiles, a blue-dyed wool used for tzitzis, is not prevalent, thus there is no permit to tie strings of wool to a linen garment.

Teshuvos HaRosh writes that if is common knowledge why a decree was instituted and the rationale no longer applies, then the decree is considered irrelevant. Teshuvos HaRosh draws a contrast of this supposition to the case in our Gemora regarding the egg that was laid on the first day of Rosh HaShanah, because some people are not aware whey the egg was initially prohibited, nor do they understand why the reason to prohibit no longer applies.

Shearim Mitzuyanim B’Halachah rules that if necessary, one is permitted to take medicine on Shabbos. Taking medicine on Shabbos was initially forbidden as there was a concern that one would violate the prohibition of grinding. Now that medicine is prepared by the manufacturer and most people are not even aware of the process involved in manufacturing the medicine, there is no longer a concern that one who wishes to take medicine will violate the Shabbos prohibition of grinding herbs or spices.

[END]

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Listening is like Responding

The Gemora (Daf Yomi: Sotah 38a) cites a braisa: “So you should bless.” This must be done in a loud (meaning average, not a whisper) voice. Perhaps it can be done in a whisper? The verse states, “Say to them,” like a person talking to his friend.

The Beis HaLevi rules that one Kohen cannot recite the Priestly Blessing and the others will discharge their obligation by listening. Although there is a principle that “listening is like responding,” it is not effective by this mitzvah. The reason is based upon our Gemora: The Torah says, “Emor la’hem,” say to them, which the Gemora expounds to mean that it should be said in an audible tone. Each Kohen must recite it in this manner. It is not sufficient that he has “responded”; he must say it in a loud voice.

Reb Yaakov Emden states a similar qualification with respect to the laws of kerias haTorah. The halacha is that when one is called up to the Torah, he is required to read along together with the ba’al korei. He does not fulfill his obligation by listening to the ba’al korei. The reason for this is because the Torah must be read from the written scroll. If one is listening, and he wishes to discharge his obligation through the principle of “listening is like responding,” he cannot do so, for he is not responding from the scroll. It is regarded as if he is saying it “by heart,” and he cannot fulfill his obligation in that manner.

The Rogatchover Gaon explains using this principle why the entire congregation recites the “ten sons of Haman,” and they do not fulfill their obligation by listening to the ba’al korei. Although “listening is like responding,” there is a halacha that the ten names must be recited in one breath. If the congregation merely listens to the names being recited, it is considered as if they said the names, but they did not say them in one breath.

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Two for One

Rabbi Shimon ben Yochai said (Daf Yomi: Nazir 60b): The shaving of a nazir, whether he is tahor or tamei cannot count for the shaving of a metzora. This, he explains, is because each of the shavings are different than the other (either because one is to remove hair and one is to grow hair, or because one is before the korbanos and one is afterwards, or because one is after immersion in a mikvah and the other is before immersion).

Shulchan Aruch rules that on Purim, one must cease from learning Torah in order to go and hear the Megillah.

The Beis Efraim asked the son of the Noda B’Yehuda as to why this would be considered bitul Torah. Isn’t the reading of the Megillah also considered learning?

The Chachmas Shlomo answers according to our Gemora, which states that one action cannot count for two different things. If he will be intending to fulfill the mitzvah of studying Torah, it cannot count for the mitzvah of reading the Megillah. And if he intends to discharge his obligation for reading the Megillah, it cannot count for learning Torah. This is why it is regarded as bitul Torah. (This, he says, is according to those that rule that one needs intent in order to discharge his obligation; it is impossible to have in mind for two mitzvos when he is only performing one action.)

This answer is perplexing in light of the halacha that one who recites kerias shema is also fulfilling his mitzvah of studying Torah! We see that one action can accomplish two things.

The Beis Efraim maintains that one who reads the Megillah or listens to it will not be fulfilling a mitzva of studying Torah. The Avnei Neizer (O”C 517) disagrees with him vehemently to such an extent that he writes: “I do not believe that those words came out of the mouth from such a righteous person as the Beis Efraim.”

Reb Chaim Voloziner talks at great length that there is a concept of neglecting to study Torah in depth and not only time. According to this, the Gemora can be explained to mean that even though reading the Megillah is considered learning, nonetheless it would be regarded as bitul Torah since he is not delving into the depths of Torah; if not for the special halacha that one is obligated to close the Gemora and hear the Megillah.

The Beis Efraim himself speculates that perhaps one cannot fulfill the mitzvah of learning Torah through the reading of the Megillah because it is part of Tefillah. This is based on the viewpoint of the Beis Yosef, who rules regarding one who had forgotten to recite birchas hatorah in the morning. The blessing of Ahava Rabbah can be utilized as a birchas hatorah, providing that he learns immediately after Shemoneh Esrei. The recital of kerias shema will not be sufficient because that is part of Tefillah. Perhaps, the same logic can be used for the reading of the Megillah.

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HASHEM WANTS OUR TEFILLOS - Yevamos 64 - Daf Yomi

It is written in the Megillah [2:5]: There was a Jewish man in Shushan the capital, whose name was Mordechai, son of Yair, son of Shimei, son of Kish, from the tribe of Binyamin. The Gemora asks: What is the significance in mentioning all these names? The Gemora cites a braisa which states that all these names are in fact referring To Mordechai. He is called the son of Yair because he brightened the eyes of the Jewish people in prayer. He is referred to as the son of Shimei because Hashem listened to his prayers. He is called the son of Kish because he knocked on the Gates of Mercy and they were opened for him.

The Shem Meshmuel asks: According to this explanation, the phrases are seemingly in reverse order. First, one knocks on the Gates of Mercy, then Hashem would listen to his prayers and afterwards he would brighten the eyes of Klal Yisroel.

Rabbi Eliezer Ginzburg in his sefer, The King’s Treasures cites an important principle that was often said by the Mirrer Mashgiach, Reb Yerucham Levovitz.

The Medrash in Parshas Beshalach (61:5) states: Why did Hashem scare the Jewish people? The Medrash answers: Because Hashem desired their prayers. The Medrash is teaching us that the primary purpose behind the Splitting of the Sea was to stir Klal Yisroel to prayer.

Our Gemora tells us that Hashem desires the prayers of the righteous. The Matriarchs were barren only so that they should pray to Hashem for children. Their desire for progeny caused the Matriarchs and the Patriarchs to pray to Hashem at a level that under normal circumstances they would not have done.

This can be said in regard to the hardships that happened to the Jewish people in Shushan. It was to chase away the spiritual gloom that comes with exile and to brighten the eyes of Klal Yisroel through tefillah. The phrases are thus arranged in levels of importance.

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Daf Yomi - Megillah 32 - VOWELS IN THE MEGILLAH

The Gemora provides the reason for Rabbi Meir: One recites the blessing when the Torah is closed in order that people will not think that the blessings are written in the Torah.

Shulchan Aruch (691:9) rules that a Megillah which has been vowelized (the nekudos have been written in) or the blessings have been written on the front page, is not disqualified and it may be used.

The Mishna Berura writes that one should not initially write the blessings in the Megillah. It can be inferred that one may be permitted to insert the vowels and punctuation into the Megillah if he doesn’t know how to read the Megillah otherwise.

The Gr”A rules however, that it is forbidden to place the vowels into the Megillah.

The Maharsham rules that one should not draw pictures on the margins of a Megillah.

Reb Yitzchak Zilberstein comments that if a person cannot read the Megillah without punctuation and vowels written in, one may insert them in the verses and words that if they are read incorrectly would invalidate the reading.

The Aruch Hashulchan (691:14) rules that it is preferential to read the Megillah without the trop than to write the trop inside the Megillah.

Perhaps one can write the vowels and the trop on a piece of paper and tape it to the Megillah.

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Daf Yomi - Megillah 32 - Highlights

The Gemora cites a braisa: Rabbi Shimon ben Elozar said that Ezra established that the curses in Vayikra should be read prior to the festival of Shavuos and those mentioned in Devarim should be read prior to Rosh Hashanah.

Abaye and others say that it was Rish Lakish explain: This is in order for the year to end together with its curses.

The Gemora asks: This is understandable regarding Rosh Hashanah, but Shavuos is not a new year?

The Gemora answers: Shavuos is a new year for the fruits as we have learned in a Mishna that we are judged concerning the fruits of the trees on Shavuos and it is therefore appropriate to read the curses prior to Shavuos, so that the year relating to the fruits will end along with the curses. (31b)

Rabbi Shimon ben Elozar states further: If elderly men tell you to destroy and young men tell you to build, you should destroy and not build because the destroying of the elderly is building and the building of the young is actually destroying. The Gemora cites Rechovam, the son of Shlomo as a proof to this (he listened to the advice of the young ones and not the elders – he eventually lost the kingdom because of this). (31b)

The Gemora cites a braisa: Rabbi Meir maintains that the place where the Torah reading concludes on Shabbos morning, that is the place we begin by Shabbos Mincha; the place where we conclude by Mincha is the place we begin on Monday; the place where we conclude on Monday is the place we begin on Thursday; the place where we conclude on Thursday is the place we begin on Shabbos morning. Rabbi Yehudah disagrees: The place where we conclude on Shabbos morning is the place we begin by Mincha, Monday, Thursday and the following Shabbos. The Gemora rules according to Rabbi Yehudah’s opinion. (31b – 32a)

The Gemora cites a braisa: Rabbi Meir maintains that one who is called up to read from the Torah, opens it and looks where he will begin reading. He then rolls the Torah closed and recites the blessing. He then opens the Torah and begins to read from it. Rabbi Yehuda holds that he should open it to see where he will begin reading and recite the blessing without closing it first.

The Gemora provides the reason for Rabbi Meir: One recites the blessing when the Torah is closed in order that people will not think that the blessings are written in the Torah.

Rabbi Yehudah holds that this logic is applicable only to a different halacha. The reader of the Torah should not help the translator because people might think that the translation is written in the Torah but it is well known that the blessings are not written in the Torah. The Gemora rules according to Rabbi Yehudah’s opinion. (32a)

Rabbi Shefatya said in the name of Rabbi Yochanan: One who is rolling a Torah scroll closed should make sure that the seam (that joins one piece of parchment to the other) is positioned in the center of the Torah. (32a)

Rabbi Shefatya also said in the name of Rabbi Yochanan: The most prominent person among the congregants should receive the honor of rolling the Torah scroll closed. It was said in the name of Rabbi Yehoshua ben Levi that the one who rolls the Torah scroll closed receives a reward equal to the reward of all the readers from the Torah. (32a)

Rabbi Shefatya also said in the name of Rabbi Yochanan: One who reads from the Torah without the trop (cantillation) or he recites a Mishna without singing it is regarded as a sin.

Abaye disagrees with this interpretation and he states that it is considered a sin if two Torah scholars reside in one city and do not properly communicate with each other in halachic matters. (32a)

Rabbi Parnach states in the name of Rabbi Yochanan: Whoever holds a Sefer Torah without a covering will be buried bare. The Gemora offers various explanations of this statement. It is not understood why one who holds a Sefer Torah without a covering should be buried without shrouds. The Gemora then suggests that the statement means that the person will be buried without any mitzvos. The Gemora questions the logic behind this, and concludes that the statement means that he will not be buried without that specific mitzvah. Tosfos explains that if he had been studying from the sefer, he does not earn the reward of that study. If he had rolled the sefer Torah with his bare hands, he does not receive the reward of the gelilah (rolling the Sefer Torah). (32a)

It was taught in a braisa: Moshe ordained that we should publicly lecture on the duties of each day. We must lecture on the halachos of Pesach on Pesach, the halachos of Shavuos on Shavuos and the halachos of Sukkos on Sukkos. (32a)

WE SHALL RETURN TO YOU B’NEI HA’IR

AND TRACTATE MEGILLAH IS CONCLUDED

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Daf Yomi - Megillah 31 - WHEREVER YOU FIND HASHEM’S GREATNESS, THERE YOU WILL FIND HIS HUMILITY

It is said (Psalms 99:2): HaShem b’tziyon gadol varam hu al kol hamim, (before) Hashem Who is great in Zion and Who is exalted above all peoples. Rabbi Mordechai Bennett explains that the word gadol, great, connotes something that is at a low level and rises to the top, whereas the word ram, high, connotes something that is consistently on high.

The nations of the world erroneously assume that Hashem remains aloof in the heavens and thus He does not supervise the actions of those down below on earth. Rather, this administration is under the jurisdiction of the constellations. For this reason the nations declare that HaShem is exalted above all peoples. The Jewish People, however, are cognizant of the fact that Hashem is in control of every action performed by man, and for this reason the Jewish People declare that Hashem is great in Zion, as Zion refers to HaShem’s Chosen People.

With this interpretation we can understand what is said (Devarim 4:7): For which is a great nation that has a G-d Who is close to it, as is HaShem, our G-d, whenever we call to Him? We refer to HaShem as great, gadol, and He is close to us, thus obviating the need for an intermediary to submit our requests. Rather, we can beseech HaShem directly for all our needs.

This, then, is the explanation of the statement in our Gemora. Wherever you find Hashem’s greatness, there you will find His humility. Where Hashem’s greatness, gedulah, is found, there you will find His humility. Hashem’s greatness is that he resides among us and supervises all our actions.

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Daf Yomi - Megillah 31 - WHEREVER YOU FIND HASHEM’S GREATNESS, THERE YOU WILL FIND HIS HUMILITY

Rabbi Yochanan said: Wherever you find Hashem’s greatness, there you will find His humility. The Gemora cites Scriptural references to this.

The Imrei Eish says a novel explanation in this: When Hashem provides greatness, wisdom or riches to a person, how does he know if it is coming form Hashem or chas v’sholom from the sitra achra?

Rabbi Yochanan provides him with the key. If the gifts bestowed upon him lead to humility, this is a sign that it came from Hashem; however, if it leads to haughtiness, this illustrates that it was not a present from Hashem.

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Daf Yomi - Megillah 31 - Shabbos in the Daf

by Reb Ben

Megillah 31a

The Gemara states that wherever one finds the greatness of HaShem, that is where one finds His humility. This is truly a fascinating concept. The sefarim write that Hashem is infinite, yet He created the world by constricting Himself, so to speak, into the world, thus allowing a finite world to come into existence. This idea can be applied to Shabbos. On Shabbos, HaShem reveals Himself as a king, and if we were to contempt this phenomenon, we would be overwhelmed with the thought that we are preparing ourselves to accept and delight in HaShem’s kingship. Yet, HaShem bestowed upon the Jewish People this wondrous present called Shabbos, and in His humility, He allowed us to become partners, so to speak, in creation, as the Gemara (Shabbos 118b) teaches us that one who recites vayechulu Friday night is akin to being a partner in creation. This idea is manifest in the morning prayers of Shabbos, when we declare: Shochen ad marom vekadosh shemo, He Who abides forever, exalted and holy is His Name. We then recite the words: Vechasuv: ranenu tzaddikim baHaShem layesharim naavah sehillah, and it is written: (Tehillim 33:1) ‘sing joyfully, O righteous, before HaShem, for the upright, praise is fitting.’ We initially declare that HaShem is exalted and holy, and then we say that the righteous and upright sing before Him and praise Him. This indicates that despite HaShem’s greatness, He humbles Himself and allows the righteous and upright to praise Him. Similarly, later in the Shacharis prayers we recite the words laKel asher shavas mikol hamaasim bayom hashevii nisalah veyashav al kisei kevodo, to the G-d Who rested from all activity, on the seventh day He sat on His throne of glory. Although Hashem sits on His throne of glory, he allows us to delight in the Shabbos. We should take advantage of this opportunity where HaShem allows us to delight in His gift, His precious and holy Shabbos.

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Daf Yomi - Megillah 31 - Highlights

The Mishna states: On Pesach we read from the passages of the festivals in Vayikra. On Shavuos we read Seven weeks. On Rosh Hashanah we read On the seventh month, on the first day of the month. On Yom Kippur we read After the death. On the first day of Sukkos we read from the passages of the Festivals in Vayikra. On the other days of Sukkos we read from the passages dealing with the sacrifices of the festival. On Chanukah we read from the portion dealing with the korbanos offered by the princes. On Purim we read Then came Amalek. On Roshei Chodashim w read And on your new moons. On the Ma'amados we read regarding the Creation. On the fast days we read the blessings and the curses. The curses cannot be interrupted; rather one person gets called to the Torah and reads all of them. On Mondays and on Thursdays and on Shabbos Mincha we read from the regular Torah reading of the upcoming week. These verses must be repeated again on the following Shabbos.

The Mishna concludes with the verse [Vayikra 23:44]: And Moshe declared to the Children of Israel the festivals of Hashem. This teaches us that there is an obligation to read each festival section in its proper time. (30b – 31a)

The Gemora cites a braisa which teaches us the Torah reading for the festivals not mentioned in our Mishna.

On Pesach we read the portions referring to this festival, and the haftorah from the Prophets should be from Yehoshua pertaining to the Pesach of Gilgul. Presently, that we are in exile, and we observe two days, the first day should be about Gilgul and the second day from Melachim pertaining to the Pesach of Yoshiahu. On the remaining days of Pesach we read from selected small portions in which the Torah mentions Pesach. On the last days of Pesach we read And it came to pass when Pharaoh sent, and the haftorah from the Prophets should be from Shmuel And David spoke. On the eighth day (in exile) we should read All the first-born males, and the haftorah from the Prophets, in Isaiah, As yet to-day will he remain at Nob.

On Shavuos we read Seven weeks and the haftorah from the Prophets in Chavakkuk. Others say that we read In the third month and the haftorah from the Prophets should be from Yechezkel dealing with the Divine Chariot. Presently, that we are in exile, and we observe two days, we follow both opinion but we reverse it.

On Rosh Hashanah we read In the seventh month, and the haftorah from the Prophets Is not Ephraim a dear son. Others say that we read And Hashem visited Sarah and the haftorah from the Prophets regarding Chanah. Presently, that we are in exile, and we observe two days, we read as the others said and on the second day we read Hashem tested Avraham and the haftorah from the Prophets Is not Ephraim a dear son.

On Yom Kippur we read After the death and the haftorah from the Prophets For so says the Exalted and the Uplifted One. During Mincha we read about the laws of the forbidden marriages and the haftorah from the Prophets regarding Yonah. (31a)

Rabbi Yochanan said: Wherever you find Hashem’s greatness, there you will find His humility. The Gemora cites Scriptural references to this. (31a)

The braisa continues: On the first day of Sukkos we read from the passages of the Festivals in Vayikra and the haftorah from the Prophets Behold, Hashem’s awaited day is coming. Presently, that we are in exile, and we observe two days, we read on the second day the same as on the first, but the haftorah from the Prophets is And all the men of Israel assembled. (31a)

The Mishna stated: On the other days of Sukkos we read from the passages dealing with the sacrifices of the festival. On the last day of Sukkos (Shmini Atzeres) we read Any firstborn which is preceded by mitzvos and laws regarding the Sukkos season and the haftorah from the Prophets is And when Shlomo had concluded. On the next day (Simchas Torah, to those that are in exile) we read the last section of the Torah, which is V’zos Habrocha and we read the haftorah from the Prophets And Shlomo stood. (31a)

Rav Huna says in the name of Rav: Shabbos of the Intermediary Days, whether Pesach or Sukkos we read Look, you and on Pesach the haftorah from the Prophets is Dry bones and Sukkos On the day that Gog comes. (31a)

The Gemora discusses other readings of the Torah and other haftoros from the Prophets. (31a – 31b)

The Mishna had stated that some of the Israelites assigned to the mishmar would stay in their cities and read from the Torah portions pertaining to Creation. The Gemora wonders as to what is the connection between the ma’amados and Creation. It was said in the name of Rav Ashi that if not for the ma’amados (korbanos), the heavens and the earth would not be in existence. The Gemora states that Avraham Avinu asked the Ribbono shel Olam by the Bris Bein Habesarim "Perhaps Klal Yisroel will sin before You and You will do to them like You did to the Generation of the Flood?" The Ribbono shel Olam responded that He will not. Avraham asked as to what will be the method for Klal Yisroel to atone for their sins. Hashem responded that it will be with the bringing of korbanos. Hashem told Avraham Avinu that even after the destruction of the Beis Hamikdosh, at whenever Klal Yisroel will read the Torah portions pertaining to the korbanos, it will be regarded as if they brought korbanos and their sins will be forgiven. (31b)

The Mishna had stated: The curses cannot be interrupted; rather one person gets called to the Torah and reads all of them. The Gemora cites a Scriptural source for this. Rish Lakish says that it is because a blessing cannot be recited on a curse. The Gemora explains that the reader begins with a verse preceding the curses and concludes with a verse that follows the curses. (31b)

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Daf Yomi - Megillah 30 - WALLED CITIES ON SHABBOS

If Purim falls out on Friday, Rav maintains that Parshas Zochor should be read on the Shabbos preceding Purim since the remembering of Amalek should be accomplished before the mitzvos of Purim (based on the verse in the Megillah ‘nizkarim v’na’asim.’ Shmuel holds that Parshas Zochor should be read on the Shabbos following Purim since there are some walled cities that will mention Amalek and fulfill the mitzvos on the same day.

Why does the Gemora say that there are some walled cities that read on the fifteenth; all walled cities read the Megillah on the fifteenth?

In sefer Shoel Umeishiv (Tlisa’ah 3:29), he answers: The halacha is that the Megillah is not read on Shabbos because we are concerned that one might carry the Megillah in a public domain. This halacha is not applicable to a walled city since the city has an enclosure; it is therefore not regarded as a public domain and will therefore be permitted to carry inside of it. In such a city, there is no injunction against reading the Megillah on Shabbos. However, regarding a city that had a wall from the time of Yehoshua and presently does not; the Megillah cannot be read on Shabbos since it is regarded as a public domain.

This is what the Gemora means that there were some walled cities that read on the fifteenth; if the fifteenth of Adar falls out on Shabbos and it is still surrounded by a wall, they will read the Megillah on the fifteenth.

Dayan Weiss, in his sefer Minchas Yitzchak (6:67) answers: There is a dispute in the Gemora (14a) as to why Hallel is not recited on Purim. Rav Nachman states that the reading of the Megillah replaces the obligation to recite Hallel. Rava explains that there is no obligation to recite Hallel on the miracle of Purim because we are still servants of Achashverosh.

The Meiri writes that according to Rav Nachman, one who does not have an accessible Megillah has an obligation to recite Hallel.

If Purim would fall out on Shabbos and a Megillah would not be accessible, what would be done?

This would depend on the two reasons provided in the Gemora above (4b) as to why the Megillah is not recited on Shabbos. Rabbah explains: Since everyone is obligated to read the Megillah, but not all are able to read it; the Rabbis issued a decree not to read the Megillah on Shabbos as a precautionary measure, lest one take the Megillah in his hand and go with it to an expert to learn to read it, and at the same time he will carry four amos in a public domain. Rabbi Yosi offered another reason: It is because the poor anxiously wait for the day when the Megillah is read to receive gifts which are usually allocated when the Megillah is read. Since the money cannot be distributed to the poor on Shabbos, they moved the reading of the Megillah to a different day.

According to the first reason, there is no concern regarding Hallel and it can be recited on Shabbos. According to the second reason, we would not recite Hallel on Shabbos as a replacement for the Megillah.

This is what the Gemora means that there were some walled cities that read on the fifteenth; if the fifteenth of Adar falls out on Shabbos and a Megillah is not accessible, they will recite Hallel on the fifteenth.

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Daf Yomi - Megillah 30 - Highlights

The Gemora discusses how to read Parshas Shekalim (Ki Sisa, according to Shmuel), when the weekly portion is Parshas Tetzaveh. Rabbi Yitzchak Nafcha maintains that six people should be called to the Torah for Parshas Tetzaveh and the seventh should be from Ki Sisa for Shekalim. Abaye disagrees because it would not be recognizable that there is a special reading because Ki Sisa is immediately after Tetzaveh. Abaye holds that the sixth person called to the Torah should read the last portion of Tetzaveh and the beginning of Ki Sisa; the seventh person should repeat Ki Sisa (demonstrating that it is being read for the special portion). (30a)

The Gemora discusses how to read Parshas Shekalim (Ki Sisa, according to Shmuel), when the weekly portion is Parshas Ki Sisa. Rabbi Yitzchak Nafcha maintains that six people should be called to the Torah for Parshas Ki Sisa from after the section dealing with the shekalim and the seventh should read from the beginning of Ki Sisa for the special reading of Shekalim. Abaye disagrees and holds that six people should be called to the Torah for Parshas Ki Sisa starting from the beginning and the seventh should begin again Ki Sisa; the section dealing with the shekalim. (30a)

If Rosh Chodesh Adar falls out on Friday, Rav maintains that Parshas Shekalim should be read on the Shabbos preceding Rosh Chodesh since otherwise there will not be a complete two weeks (from the time that Parshas Shekalim is read until the fifteenth of Adar) where the bankers will sit and collect the shekalim. Shmuel holds that Parshas Shekalim is read on the Shabbos following Rosh Chodesh because the bankers will not remove their tables until after Shabbos. The Gemora states that the dispute between Rav and Shmuel is a Tannaic dispute. (30a)

If Purim falls out on Friday, Rav maintains that Parshas Zochor should be read on the Shabbos preceding Purim since the remembering of Amalek should be accomplished before the mitzvos of Purim (based on the verse in the Megillah ‘nizkarim v’na’asim.’ Shmuel holds that Parshas Zochor should be read on the Shabbos following Purim since there are some walled cities that will mention Amalek and fulfill the mitzvos on the same day. (30a)

If Purim falls out on Shabbos, Rav Huna maintains that there is no dispute and everyone agrees (even Rav) that Parshas Zochor is read on the Shabbos following Purim. Rav Nachman holds that there is an argument between Rav and Shmuel in this case as well. (30a)

The Mishna had stated: Parshas Parah is read on the third Shabbos. The Gemora asks: What is the meaning of the third Shabbos? The Gemora answers: The Shabbos following Purim. Rabbi Chama the son of Rabbi Chanina says: The Shabbos which precedes Rosh Chodesh Nissan. The Gemora explains that there is no argument here; they are discussing two different scenarios (one, where Rosh Chodesh Nissan fell out on Shabbos and the other, where it fell out during the weekday). (30a)

The Mishna had stated: On the fifth week, we return to the regular procedure of reading. Rabbi Ami says: this is referring to the regular procedure of the Torah reading (since during the four weeks, we would only read from the special portions). Rabbi Yirmiyah says: This is referring to the Haftorah from the Prophets (since there were special Haftoros read during the four preceding weeks). (30b)

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Daf Yomi - Megillah 29 - Highlights

It is written [Yechezkel 11:16]: Yet will I be to them as a minor sanctuary. Rabbi Yitzchak said: This is referring to the houses of prayer and Torah study that are in Bavel. Rabbi Elozar said: This is referring specifically to the house of Rav. (29a)

Abaye said: I initially studied Torah at home, and prayed at the house of prayer; but when I heard later that which David Hamelech said in Tehillim [26:8]: Hashem, I love the site of Your house, I went to study also in the house of prayer. (29a)

Rabbi Elozar Hakappar said: The houses of prayer and Torah study which are at present in Bavel will in the future be established in Eretz Yisroel. (29a)

The Mishna had stated: One is forbidden from using a synagogue as a shortcut. Rabbi Avahu qualifies this ruling: If the place where the synagogue was built was originally a path, it will be permitted to use the synagogue as a shortcut and it is not considered disrespectful.

Rabbi Nachman bar Yitzchak qualifies the ruling as well: If one initially entered the synagogue with the intention of staying there a while and afterwards changed his mind, he may exit through the other door (effectively using the synagogue as a shortcut) and it is not considered disrespectful.

Rabbi Chelbo says in the name of Rav Huna: If one entered the synagogue in order to pray there, he may exit through the opposite door. (Some Rishonim learn that by doing so, it is a sign that the synagogue is cherished by him.) (29a)

The following Mishna and Gemora will discuss the four special Torah readings in the weeks preceding the festival of Pesach.

The Mishna states: If Rosh Chodesh Adar falls out on Shabbos, Parshas Shekalim (the portion in the Torah referring to the collection of the coins for the new korbanos) is read on that Shabbos. If Rosh Chodesh Adar falls out during the week, Parshas Shekalim is read on the Shabbos preceding Rosh Chodesh. If the second scenario happens, there will be no special portion read on the following week. The following Shabbos, Parshas Zochor (the portion in the Torah referring to the mitzva of remembering what Amalek did to us – it is read then to be adjacent to Purim, connecting the erasing of Amalek to the erasing of Haman) is read. The following Shabbos, Parshas Parah (the portion in the Torah referring to the warning of ensuring that the korban Pesach will be performed in purity) is read. The following Shabbos, Parshas HaChodesh (the portion in the Torah referring to the korban Pesach) is read. On the following Shabbos, we resume the regular order of the Torah readings.

We would interrupt the regular order of the Torah readings for all festivals, Rosh Chodesh, Chanukah, Purim, fast days, Ma’amados and on Yom Kippur. (29a)

The Gemora cites a Mishna in Shekalim: On the first of Adar proclamation is made regarding the shekalim and kelayim (the prohibition against planting together different species of vegetables, fruit or seeds – the proclamation serves as a warning to uproot any shoots of other seeds that appear among the grain).

The Gemora asks: It is understandable to proclaim on the first of Adar regarding kelayim because it is the conclusion of the time of planting; but why did they proclaim at this time regarding the shekalim?

The Gemora answers: There is a verse which teaches us that every Nissan, they would start to purchase animals for the korbanos from the donated shekalim. This is why it was announced a month before to bring the shekalim. (29a – 29b)

The Gemora cites a dispute between Rav and Shmuel as to the content of Parshas Shekalim.

The Gemora discusses how to read Parshas Shekalim when Rosh Chodesh Adar falls out on a Shabbos whose regular Torah portion is close to the Shekalim portion. (29b)

Rabbi Yitzchak Nafcha describes the proper procedure for reading the Torah on Rosh Chodesh Adar that falls out on Shabbos, according to Shmuel, who maintains that Parshas Ki Sisa is read for Shekalim.

Rabbi Yitzchak Nafcha also describes the proper procedure for reading the Torah on Rosh Chodesh Teves that falls out on Shabbos, which is also Chanukah. (29b)

The Gemora cites a dispute among the Amoraim as to what is regarded as the primary reading of the Torah on Rosh Chodesh that is also Chanukah. (29b)

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Daf Yomi - Megillah 28 - FORGIVING BEFORE SLEEPING

The Gemora states: Rabbi Nechunya ban Hakanah said that one of the meritorious acts that he performed earning him longevity was the fact that he never went to bed to go to sleep before forgiving anyone that harmed him in any manner.

The Rosh Yosef explains the reasoning for this: At night, a person's neshama ascends to the heavens to receive judgment on all the day's actions. While in heaven, the neshama, if the person merits, is able to enter into the room of Hashem and listen to hidden secrets. The Gemora in shabbos (149b) states: A person, that someone else is punished on his account, does not merit entering this private chamber. That is why it is integral to forgive anyone that harmed you before falling asleep. Rabbi Nechunya waited the entire day because he wanted to give the people that caused him harm a chance to repent on their own and to perform the mitzva of repenting.

It is said over regarding the Skulener Rebbe that there is a person that goes out of his way every day to pain the Rebbe and cause him grief. Yet, the Rebbe greets him every morning with a cheerful "good morning" and a huge smile. When asked to explain himself, the Rebbe said that before going to sleep, he forgives everyone and each day is a new beginning. Every person deserves a cheerful greeting.

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Daf Yomi - Megillah 27 - BLESSINGS AND RETURNS

From Ohr Sameyach The Weekly Daf can be found here

"What happened to your belt?" asked the Sage Rav of his disciple Rabbi Huna when he noticed that he was wearing some makeshift belt of vegetation rather than his regular one.

"I gave away my belt as collateral in order to secure money to buy wine for Shabbat kiddush."
Rav was so impressed by his disciple's sacrifice of a personal garment for a mitzvah that he blessed him that he should, as a reward, "be covered with clothes."

Some time afterwards Rabbi Huna was hosting a wedding for his son Rabba. Rabbi Huna, who was a very short man, lay down upon a bed to rest while his family gathered for the celebration. His daughters and daughters-in-law did not notice his presence and they placed their coats on the bed, completely covering him with clothes in fulfillment of Rav's blessing.

When Rav heard that his blessing had thus been fulfilled he complained to Rabbi Huna:

"When I blessed you why did you not respond with a blessing of "the same to my master" (Rashi - it may have been a moment of Divine favor and the blessing would have been fulfilled for me as well).

Two problems arise in regard to understanding this story. Why was it necessary to mention the uncomplimentary fact of Rabbi Huna's diminutive size? Even more puzzling is Rav's disappointment in not receiving a counter-blessing after seeing the fulfillment of his blessing. What benefit would Rav have derived from being temporarily covered by clothes as was his disciple?

The simple approach to the first question is that it was necessary to mention Rabbi Huna's size in order to explain why his family members did not notice his presence on the bed where they placed their coats. In regard to the second issue, an interesting explanation is offered in the footnotes of Bach (Rabbi Yoel Sirkis):

Rav was upset because the fulfillment of his blessing indicated that it was moment of Divine favor and had he received a counter-blessing it may well have, in his case because of his greater merit, been fulfilled in the way it was intended by Rav - by being blessed with the wealth which enables one to cover himself with clothes.

A most innovative approach to answering these questions is suggested by Rabbi Yaakov Emden. Rav was the tallest sage of his generation while Rabbi Huna was among the shortest. Rabbi Huna therefore hesitated to return the blessing which Rav gave, as the clothes which fit his short figure would look absurd on the tall figure of his master.

An important lesson is to be learned from this story. When you receive a blessing from anyone, be sure to return it.

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Daf Yomi - Megillah 27 - NOTEBOOK WITH TORAH AND CALCULATIONS

What is the halacha regarding a notebook that has in the beginning mundane matters and at the end has sacred matters? Would there be a prohibition against putting the notebook down in a manner that the sacred matters are on the bottom?

Shulchan Aruch (Y”D 282:19) rules that it is forbidden to place the Prophets on top of a Torah if they are two separate scrolls, but if they are in one scroll, there would be no prohibition to have the Prophets on top.

This scenario could be allowed only because they are both sacred matters, however, when one is sacred and the other mundane, perhaps it would be prohibited. (Chashukei Chemed)

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Daf Yomi - Megillah 24 - GAZING AT THE KOHANIM’S OUTSTRETCHED HANDS

The Mishna had stated: A Kohen who has blemishes on his hands may not recite the priestly blessing. Rabbi Yehudah says: Even a Kohen, whose hands were dyed, may not recite the priestly blessing because the people stare at him.

Rashi explains: At the time when the Kohanim recited the priestly blessing, the Divine Presence rests on their outstretched hands.

Tosfos (Chagigah 16a) asks: That only happened in the times that the Beis Hamikdosh was in existence and the Kohanim used the Ineffable Name of Hashem, and therefore nowadays, there should be no prohibition against gazing at the Kohanim’s hands.

Tosfos learns that it is nevertheless forbidden to look at the Kohanim in order not to be distracted from what they are saying.

Turei Even writes that Rashi only wrote that explanation in the Mishna which ruled regarding blemishes on their hands and not on their faces or feet. This is because the Mishna is referring to the times when the Beis Hamikdosh was standing and the reason one cannot gaze is because of the Divine Presence that is resting upon their outstretched hands.

The commentators ask: Why weren’t we concerned for lack of concentration in the times of the Beis Hamikdosh?

Dvar Avraham answers based on a Hafla’ah in Kesuvos (24b) that just like a Kohen has an obligation to recite the Priestly blessing one time per day, so too the Israelites have an obligation to be blessed by the Kohanim only once per day. If the congregation heard the priestly blessing and are now listening again, there would be no concern for lack of concentration (since they fulfilled their mitzva already), but they still would not be able to gaze at the Kohanim’s hands because of the Divine Presence that is resting on their hands.

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Daf Yomi - Megillah 23 - MAY A CHILD OR WOMAN RECEIVE AN ALIYAH?

Kollel Iyun Hadaf discusses the halachic implications of our Gemora.

(a) Gemara
1. Beraisa: All count towards the seven, even a child or woman, but Chachamim said that a woman should not read for it is dishonorable to the Tzibur.
2. 24a - Mishnah: A child may read the Torah and translate.
(b) Rishonim
1. Rif and Rosh (3:5) bring the Beraisa and Mishnah.
i. Ran (DH ha'Kol): A child or woman may complete the seven, but all seven (Ran 15a Sof DH Masnisin - the majority) may not be children or women. When only the first and last Olim bless, these Aliyos must be given to men, for men cannot be Yotzei with the Berachah of a child or woman. Nowadays, everyone blesses, so a child or woman may read first or last.
2. Rosh (Kidushin 1:49): R. Tam says that a woman may bless on a Mitzvah from which she is exempt. R. Yitzchak bar Yehudah proves this from the Heter for women to read the Torah. R. Tam rejects the proof, for even if the Olah already blessed for his Mitzvah of Talmud Torah, he blesses again for Kri'as ha'Torah (i.e. the Berachah is to honor the Kri'ah). Also, perhaps the Heter for a woman to read was when only the first and last Olim used to bless, and she would be Olah in the middle (and not bless).
3. Rambam (Hilchos Tefilah 12:17): A woman should not read b'Tzibur for it is dishonorable to the Tzibur. If a child knows how to read and knows Whom we bless, he counts towards the number that must read.
i. Source (Hagahos Maimoniyos 70): In the Yerushalmi, Amora'im argue about whether a child must know how to bless or Whom we bless in order to count towards the seven on Shabbos. Likewise, when three read a child may complete the count.
4. Pirush ha'Mishnayos (24a): A Ga'on says that a child may read only after three have read.
(c) Poskim
1. Shulchan Aruch (OC 282:3): All count towards the seven, even a child or woman, but Chachamim said that a woman should not read for it is dishonorable to the Tzibur.
i. Beis Yosef (DH v'Chosav ha'Rav): The Avudraham says that in a city of all Kohanim a Kohen reads the first two Aliyos, and children and women read the rest. The Roke'ach does not allow a child to be one of the three, but he may be one of seven, i.e. after three have read.
ii. Note: In Sof Siman 135 (DH Kosav ha'Roke'ach), the Beis Yosef says that the Roke'ach allows a child to have an additional Aliyah (which is forbidden when three read), but not an obligatory Aliyah.
iii. Prishah (3): The Tur holds like the Rambam who forbids women to bless on Mitzvos from which they are exempt. Therefore, a woman or child may not receive an Aliyah nowadays, when every Oleh blesses.
iv. Question: It is the practice to allow children to receive Maftir!
v. Answer #1 Prishah (3): The initial enactment was to allow children to receive Maftir. If so, it was enacted that they may bless for Kavod ha'Torah.
vi. Answer #2 (Birkei Yosef 7, brought in Kaf ha'Chayim 25): A child may receive an Aliyah nowadays, for Talmud Torah applies to him, and others are commanded to teach him.
vii. Erech Lechem (135:13): The Rambam says that a child counts towards the number that must read, i.e. even when three read.
viii.Mishnah Berurah (11): A child may read only when seven read, but not when three, four, five or six read.
ix. Mishnah Berurah (12): Some say that if the only Kohen is a child we call him (to read). However, the Magen Avraham (6) learns from "V'Kidashto Ki Es Lechem Elokecha Hu Makriv" that we are commanded to honor only adult Kohanim, for only they do Avodah. Therefore, a Yisrael reads instead. Nowadays the custom is to call children only for Maftir, even after seven have read.
x. Mishnah Berurah (13): A child may not read out loud from the Torah to be Motzi the Tzibur until he brings two hairs. We rely on the Chazakah that a 13 year old brought two hairs. If there is no adult who can read it is better that a child read than to Mevatel Kri'as ha'Torah.
2. Rema: They can join to be part of the seven, but all may not be children or women.
i. Source (Gra DH v'Elu): The Mishnah says that a child or woman (singular) counts, i.e. only one. The Poskim's text reads 'All can complete the count...'
ii. Mishnah Berurah (14): 'All', i.e. the majority, may not be children or women.
iii. Note: The Mishnah Berurah explains the Rema. Above, the Mishnah Berurah said that our custom is to call a child only for Maftir.
3. Rema: A Kena'ani slave is like a woman; if his mother is a Yisraelis he may read.
i. Hagahos Maimoniyos (60): If his mother is a Yisraelis he is permitted (like a regular Yisrael), because the child of a slave or Nochri with a Yisraelis is Kosher.
ii. Note: Even though the Rema cites Hagahos Maimoniyos, it seems that he argues. Hagahos Maimoniyos connotes that if the child of a slave or Nochri from a Yisraelis would be a Mamzer, he could not read. The Rema explicitly permits a Mamzer to read!

OUTLINES OF HALACHOS FROM THE DAF

Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
daf@dafyomi.co.il http://www.dafyomi.co.il

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Daf Yomi - Megillah 22 - Concern for Burdening the Congregation

The Gemora proceeds to discuss the other part of the incident that transpired with Rav in Bavel. Rav was in Bavel on a public fast day. When the congregation fell on their faces to recite tachanun, Rav did not fall on his face.

The Gemora asks: Why didn’t Rav fall on his face to recite tachanun?

The Gemora answers: It was a stone floor and there is a biblical prohibition against prostrating oneself upon stones except in the Beis Hamikdosh.

The Gemora asks: The entire congregation should have avoided falling on the floor as well?

The Gemora answers: The stones were only in front of Rav.

The Gemora persists: Rav should have went to where everyone else was and fall there?

The Gemora answers: Rav did not want to burden the congregation by walking past them; they would be compelled to stand up for him (out of respect).

The sefer Reach Dudaim comments: Although prostrating during tachanun is a mitzva, Rebbe did not want to burden the congregation to stand up for him. This was not an act of piety on Rebbe’s account since it involved a leniency in his own mitzva; rather it is preferable according to halacha to be mevatel some specifics of the mitzva and not disrupt the congregation.

Reb Yitzchak Zilberstein makes a correlation between this Gemora and the following shaila: A congregation does not begin the tefillah until the Rabbi enters the synagogue. The Rabbi was walking to the synagogue when he realized that he had forgotten his lulav and esrog in his house. Should he reverse himself to get the lulav and esrog in order to have them by Hallel or would the time it would take be an unnecessary burden on his congregation? Rav did not perform the mitzva of tachanun in its proper way because he was concerned of burdening the congregation, so here too, the Rabbi should not cause the congregation to wait for him even though it will diminish somewhat his mitzva of Hallel.

However, he concludes that perhaps tachanun is different. The Tur writes (O”C 131) that tachanun is not an obligation like other portions of tefillah and this is why it is not recited when a choson (groom) is there. That is why Rav conceded part of the tachanun on the account of the congregation. This principle would not have been applicable if tachanun was compulsory. Shaking the lulav and esrog during the recital of Hallel is an essential part of the mitzva of the lulav and esrog and perhaps would override the burdening on the congregation.

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Daf Yomi - Working on Rosh Chodesh

Here are three posts for review regarding working on Rosh chodesh and Chol Hamoed, and how this prohibition specifically relates to women.

http://dafnotes.blogspot.com/2006/12/daf-yomi-rosh-hashana-23-women-working.html

http://dafnotes.blogspot.com/2006/12/daf-yomi-rosh-hashana-23-rosh-chodesh.html

http://dafnotes.blogspot.com/2006/12/daf-yomi-rosh-hashana-23-working-on.html

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