Daf Yomi - Moed Katan 3 - Can a Woman Plow during Shemitah?

The Gemora presents a dispute between Rabbi Yochanan and Rabbi Elozar whether one would incur the thirty-nine lashes if he would plow during Shemitah.

Rashi (2b) states that there is a positive commandment which forbids plowing on Shemitah. It is written [Shmos 34:21]: From plowing and harvesting you shall desist. The point of contention between the two Amoraim is if there is a negative commandment as well.

The Rambam in Hilchos Shemitah rules that one who plows during Shemitah does not incur the thirty-nine lashes. Kesef Mishna explains: Since in our Gemora, it was left ambiguously regarding which Amora held what, we cannot administer the lashes when there is uncertainty.

Sha’ar Hamelech in the beginning of Hilchos Shemitah writes that the Yerushalmi in Shabbos (7:2) states that Rabbi Yochanan is the one who maintains that he does not receive the lashes and the rule is that when Rabbi Yochanan and Rabbi Elozar argue, the halacha is in accordance with Rabbi Yochanan.

Minchas Chinuch (112) comments that women are obligated in this mitzva even though it is a positive commandment that has a time element to it and the principle is that women are exempt from any positive mitzva which is governed by time. He explains that this is applicable only regarding a positive mitzva that is incumbent on the body of the person and not a mitzva like Shemitah, which is a mitzva that is dependent on the land (mitzvos hateluyos ba’aretz).

Proof to this is cited from the Ritva in Kiddushin (29a). The Gemora rules, based on a Scriptural verse that women are not obligated to perform a circumcision on their sons. Tosfos asks: Why is a possuk necessary; circumcision is a positive mitzva which is governed by time since the mitzva can only be performed by day, and women are exempt? The Ritva answers: Any mitzva which is not related to the person themselves; this principle does not apply. The mitzva of milah is to perform the circumcision on the son and therefore women would be obligated if not for the special verse teaching us otherwise.

Read more!

Daf Yomi - Moed Katan 2 - Highlights

(There is a matter of dispute among the Rishonim if the prohibition against performing labor on Chol Hamoed (the intermediate days of Pesach and Sukkos) is Biblical (Rashi) or Rabbinic (Tosfos). There are many different categories of labor that is permitted on Chol Hamoed. The first Mishna discusses the permissibility of performing labor on Chol Hamoed when otherwise; the person will suffer a substantial loss (Chagigah 18a). Even in such cases, one cannot perform labor that involves excessive exertion.)

The Mishna states: One is permitted to water an irrigated field (one that is located on a mountain and cannot survive on rainfall alone) on Chol Hamoed and during Shemitah (the Sabbatical year, when generally, it is forbidden to work the field). This may be done whether the water is from a newly emerged spring (where the walls are not very strong and there is a concern that they will collapse and he will repair them in a manner that is prohibited to do on Chol Hamoed) or from an older one. One may not water this field from a pool of rainwater or from a well and he may not dig ditches surrounding the grapevines (these are all forbidden on Chol Hamoed because they involve excessive exertion).

Rabbi Elozar ben Azarya says: One may not create a new irrigation canal during Chol Hamoed or Shemitah but the Chachamim maintain that this is permitted during Shemitah. One may repair a damaged canal on Chol Hamoed.

(Performing labor for the sake of the public is also permitted on Chol Hamoed.)
One may make repairs to the water containers in the public domain, and clean them (from the mud and small stones that accumulate in them). One may repair the roads, streets and ritual baths, and they may do all public needs, and they may mark the graves, and they may go out to inspect the fields for kilayim (the prohibition against planting together different species of vegetables, fruit or seeds – agents of beis din would be sent out at this time to warn the people to uproot any shoots of other seeds that appear among the grain). (2a)

The Gemora states: The Mishna rules that it is permitted to water an irrigated field on Chol Hamoed whether the water is from a newly emerged spring or from an older one; however, it is forbidden to water a rain-watered field because the water is not needed to prevent damage to the crops.

The Gemora Asks: Who is the Tanna that holds that it is permitted to perform labor on Chol Hamoed only if it will prevent one from suffering a substantial loss; however, it will be forbidden to perform labor for the sake of making a profit or to cause a benefit; and even when it is permitted to perform labor, it will only be allowed if there is no excessive exertion involved.
The Gemora answers: it is the opinion of Rabbi Eliezer ben Yaakov. He states in a Mishna below (6b): one is permitted to draw water from one tree to another on Chol Hamoed by creating a path from the tree that has water underneath it however, one is forbidden to water his entire rain-watered field (since the watering is beneficial and not to prevent a loss.)

The Gemora asks: it is evident that Rabbi Eliezer ben Yaakov maintains that one can not perform labor on Chol Hamoed if it is only beneficial and not to prevent a loss, but we do not see that he holds that there is a prohibition against excessive exertion even in situations where he is performing labor to prevent a loss?

Rav Papa answers: The Tanna of the Mishna is Rabbi Yehudah. We have learned in a braisa: One may water from a freshly emerging spring, even for a rain-watered field. This is the opinion of Rabbi Meir. Rabbi Yehudah says: One may only water an irrigation field that has dried up. Rabbi Elozar ben Azarya disagrees and says: Neither this nor that (whether the old spring dried up or whether it didn’t). Furthermore, Rabbi Yehudah says: One should not clean out his spring of water and use it to water his garden or his ruin on Chol Hamoed.

Abaye explains Rabbi Yehudah’s viewpoint: One may water an irrigation field if the spring of water that was used until now to water the field has dried up and now there is a new spring of water which can be used (stopping the watering of the seeds will cause damage).

It emerges from Rabbi Yehudah that one cannot perform labor on Chol Hamoed for the sake of a benefit because he holds that it is only permitted to water the irrigated field if it has previously been watered; he also maintains that one cannot use excessive exertion even to prevent a loss and that is why he ruled that one cannot clean out the spring of water to water his garden.

The Gemora challenges Abaye’s proof: Perhaps Rabbi Yehudah would hold that an old spring of water, where we are not concerned that the walls will collapse, may be used to water even a rain-watered field. This would be inconsistent with our Mishna which ruled that a rain-watered field may never be watered.

The Gemora answers: That cannot be Rabbi Yehudah’s opinion, for if so, our Mishna would not be following the opinion of any Tanna. The Gemora concludes that Rabbi Yehudah does not make a distinction between a new spring and an old one. Both springs may be used to water an irrigated field but they may not be used to water a rain-watered field. (2a – 2b)

(The Gemora discusses a halacha pertaining to Shabbos, which will be relevant to our discussion later.) The Gemora asks: On account of which category of labor shall we legally warn a person who weeds or waters seeds on Shabbos? (There are thirty-nine main categories of labor that are forbidden on Shabbos and in order for one to be liable to receive a punishment for intentionally performing a prohibited labor on Shabbos; he must receive a legal warning prior to performing the act not to perform this specific labor.) Rabbah said: He is warned not to plow. Just as plowing softens the earth, watering and weeding soften the earth. Rav Yosef said: He is warned not to plant. Just as planting causes the produce to grow, watering and weeding the seeds cause the produce to grow.

Abaye disagrees and maintains that he is actually transgressing both plowing and planting and therefore, he can be legally warned on account of either one.

The Mishna had stated: One is permitted to water an irrigated field on Chol Hamoed and during Shemitah. The Gemora asks: It is understandable why this is allowed on Chol Hamoed but not during Shemitah? It is forbidden to perform labor on Chol Hamoed because it is considered exertion and where there is a financial loss, the Rabbis were lenient and permitted it. In regards to Shemitah, where there is a Biblical prohibition against planting and plowing, why would one be allowed to water an irrigated field?

Abaye answers: Our Mishna follows the opinion of Rebbe who maintains that Shemitah nowadays is only a Rabbinic injunction.

Rava answers: Even if Shemitah nowadays is subject to the Biblical prohibition, only the main categories (av melocha) are Biblically forbidden and not the secondary labors (toldos). (2b - 3a)

Read more!

Daf Yomi - Moed Katan 2 - Why Moed Katan?

What is the meaning in the name “Moed Katan”?

The Torah refers to the sun as the meor hagadol and the moon as meor hakatan. Rashi cites from Chazal that they were both created the same size, but the moon complained and said that two kings cannot use the same crown and therefore the moon was diminished. The question is asked: It is well known that the moon does not have any intrinsic light source of its own, but rather it is only reflecting the sun light. What is the meaning that they were created equally?

The Gemora Bava Metziah (12b) states: An adult who is supported by his father is regarded as a katan, a minor and a katan who is not provided for by the father, but rather supports himself, he is referred to as an adult, a gadol.

It emerges that the term gadol means that he has from himself and katan means that he receives from someone else.

Reb Aryeh Tzvi Frummer answers that that this was precisely the punishment to the moon; the moon did not decrease in size but rather its retribution was that it will not contain its own light and it will only provide light that it receives from the reflection of the sun.

Initially, the sun and the moon were both gedolim since they both had an intrinsic light source; afterwards, the moon became a katan because it could not provide light by itself. The Zohar in Breishis seems to explain in an identical manner.

The Beis Yosef (O”C 31) cites the Zohar in Shir Hashirim that Chol Hamoed is akin to the moon; it does not have its own sanctity but rather it receives kedusha from the Yom Tov.

It is for this reason why the name of this Mesechta, which contains many halachos regarding Chol Hamoed, is called Moed Katan.

Read more!

Daf Yomi - Moed Katan 2 - Incident with the Chafetz Chaim

Reb Moshe Bik used to say over the following incident: It once happened in Radin that there were several men that passed away one after the other in a very short span of time. They called a gathering to contemplate as to what was the message that Hashem was sending them.

The Chafetz Chaim arose and proclaimed that the Mesechta Moed Katan is complaining to the Ribino shel Olam that it is a Mesechta that the Yeshivos do not learn. Only mourners learn this Mesechta and that is why many people were passing away.

(Sefer Meir Einei Yisroel 2: P. 239)

Read more!

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.

Read more!

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

Read more!

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.

Read more!

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.

Read more!

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.

Read more!

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)

Read more!

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.

Read more!

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)

Read more!

Daf Yomi - Megillah 29 - THE SMALL SANCTUARY

By Gil Student

Hirhurim

The Talmud (Megillah 29a) expounds on the prophetic verse "I shall become to them a small sanctuary in the countries where they shall come" (Ezekiel 11:16) - that in the times of exile the synagogue is the equivalent of the Temple. Synagogues are not merely a post-exilic invention to facilitate communal prayer but, rather, are part of an historical continuum beginning with the Tabernacle built in the Desert, continuing with the two Temples in Jerusalem, and culminating with the third, messianic Temple. This equation bears clear and documented halakhic ramifications.

The Tosefta (Megillah 3:14) rules that a synagogue’s doors must be opposite its ark as was done in the Tabernacle. This architectural law, based solely on the equation of a synagogue with the Desert era sanctuary, is cited by halakhic authorities throughout the ages. This is certainly an indication that the synagogue’s designation as a "small sanctuary" is an halakhic mandate, particularly in regard to its architecture.

Similarly, the Mishnah (Megillah 3:3, 28a) states that a synagogue that is in ruins and unusable retains its sanctity because the Torah relates God’s statement, "I will make your sanctuaries desolate" (Leviticus 26:31); even in destruction they are still called sanctuaries. Thus, the status of synagogues as small sanctuaries has halakhic ramifications in terms of holiness, as documented in a Tannaitic halakhic passage. The medieval commentators expand on this as follows below.

The precise sanctity of a synagogue is explained by Nahmanides as being the same sanctity of any other item used for a mitzvah, such as a sukkah or shofar. This is a holiness that exists while the mitzvah is being performed. However, at times when a synagogue is neither in use nor set aside for a mitzvah it retains no sanctity. Rabbenu Nissim of Gerona (Ran on Rif, Megillah 8a) disputes this understanding at length and instead explains that synagogues are imbued with a holiness while certain key prayers are being recited and, for other times, the Sages decreed that a rabbinic sanctity be instilled into synagogues. R. Eliezer of Metz (Yere'im, 324), however, is of the view that synagogues always have a biblical sanctity similar to that of the Temple in Jerusalem and, therefore, the biblical obligation to fear the Temple (Leviticus 19:30) applies equally to synagogues. This is echoed by R. Moshe of Coucy (Semag, aseh 164) and R. Yitzhak of Corbille (Semak, 6). Significantly, commentators have deduced from Maimonides' words that he is of the same view. Certainly, according to R. Eliezer of Metz et al., the synagogue is halakhically and biblically a small sanctuary. Even according to Rabbenu Nissim the equation of synagogues and the Temple stands, albeit alternating between a biblical and a rabbinic level. Only according to Nahmanides is the equation left on the aggadic level.

The Gemara (Megillah 28a-b) quotes the Tosefta (Megillah 2:11) that frivolity is prohibited in a synagogue. Many see the root of this prohibition as the holiness due to its status as a "small sanctuary." Just like we are obligated to fear the holy Temple, we are similarly required to act respectfully inside its exilic counterpart.

R. Mordekhai ben Hillel (Megillah, ch. 3 no. 827) writes that the biblical prohibition against tearing down parts of the Temple also applies to a synagogue because it is a "small sanctuary." This is agreed to by many of the scholars mentioned above and is brought down as practical halakhah by R. Moshe Isserles in his authoritative glosses to Shulhan Arukh (Orah Hayim 152:1).

In an important responsum (no. 161), R. Yosef Colon (fifteenth century) contends that the Sages consistently equated synagogues with the Temple. In addition to the passage of "small sanctuary" and the Mishnah regarding a desolate synagogue, R. Colon cites Shabbos 11a where the law is stated that the synagogue must be the tallest building in a town. As a prooftext for this rule the Talmud quotes a verse in Ezra (9:9) regarding the building of the Temple – "To raise the house of our Lord." Evidently, the Talmud considers verses about the Temple to be valid indicators about the proper architecture of the synagogue. R. Colon further cites the Mordekhai who extends this equation to the holiness of the Temple, as we saw above, and then extends the concept himself to equate donations to a synagogue with donations to the Temple.

Clearly, the idea of the synagogue having the status of the Temple is more than a mere homiletic device and has extensive halakhic applications. In the lands of exile our sole refuge of holiness from the mundane world is the synagogue, the sanctuary that accompanies us in our wanderings. All agree that the respect due to such a holy place demands that frivolity be prohibited in the synagogue much as it was in the Temple.

It is also noteworthy that the classical peshat commentaries to Ezekiel – Rashi, R. David Kimhi, R. Yosef Kara, Metzudat David, R. Yitzhak Abrabanel – all explain the phrase "I shall become to them a small sanctuary" (Ezekiel 11:16) as referring to synagogues in exile.

Read more!

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)

Read more!

More on Forgiving before Sleeping

From Josh Waxman at Parshablog http://parsha.blogspot.com/2007/03/daf-yomi-megillah-daf-28a-forgiving.html

Yes, I know asking questions on homiletics is cheap, but in the process I send some traffic Daf Note's way.

From a post at DafNotes:


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.

...

In Aramaic/Hebrew, the gemara:

שאלו תלמידיו את רבי נחוניא בן הקנה במה הארכת ימים אמר להם מימי לא נתכבדתי בקלון חברי ולא עלתה על מטתי קללת חברי וותרן בממוני הייתי לא נתכבדתי בקלון חברי כי הא דרב הונא דרי מרא אכתפיה אתא רב חנא בר חנילאי וקא דרי מיניה א"ל אי רגילת דדרית במאתיך דרי ואי לא אתייקורי אנא בזילותא דידך לא ניחא לי ולא עלתה על מטתי קללת חברי כי הא דמר זוטרא כי הוה סליק לפורייה אמר שרי ליה לכל מאן דצערן


I would have simply said that this showed that while human, and thus being hurt and upset by people that aggravate him, he made sure not to bear a grudge for too long, and made his peace with them (perhaps with the declaration that Mar Zutra made). This is a positive thing to do, and seems to have little to do with entering into the room of Hashem. And does entering into this inner chamber have anything to do with longevity?

Indeed, it sounds much closer to the advice to married couples: "Don't go to bed angry!"

Or else something like "Lo siTor."

Furthermore, if "[a]t night, a person's neshama ascends to the heavens to receive judgment on all the day's actions," then shouldn't he make sure to forgive before the other person goes to sleep? It shouldn't be predicated on when he goes to sleep.

And what about that gemara in Shabbat? The gemara reads as follows:

וא"ר יעקב בריה דבת יעקב כל שחבירו נענש על ידו אין מכניסין אותו במחיצתו של הקב"ה מנלן אילימא משום דכתיב (מלכים א כב) ויאמר ה' מי יפתה את אחאב ויעל ויפול ברמות גלעד ויאמר זה בכה וזה אמר בכה ויצא הרוח ויעמוד לפני ה' ויאמר אני אפתנו וגו' ויאמר אצא והייתי רוח שקר בפי כל נביאיו ויאמר תפתה וגם תוכל צא ועשה כן ואמרינן מאי רוח א"ר יוחנן זה רוחו של נבות ומאי צא אמר רב צא ממחיצתי

R. Jacob son of Jacob's daughter also said: He through whom his neighbour is punished is not permitted to enter within the barrier [precincts] of the Holy One, blessed be He. How do we know this? Shall we say, because it is written, And the Lord said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner; and another said on that manner. And there came forth a spirit and stood before the Lord, and said, I will persuade him. And he said, I will go forth and be a lying spirit in the mouth of all his Prophets. And he [the Lord] said, Thou shalt entice him, and shalt prevail also: go forth, and do so. Now we discussed, What spirit is meant? And R. Johanan answered: The spirit of Naboth the Jezreelite. And what does 'go forth' mean? Said Rab, Go forth from within My precincts!
In the above instance, it was already determined that Achav was going to be punished. The spirit of Navot was simply the mechanism by which to do it. It was because he was the mechanism, not the cause, that he was henceforth exiled from that precinct. And indeed, if it was because of the wrong done to Navot, that Navot had not yet forgiven {this is not established, and may not be tree}, that was the cause of Achav being punished, how could the spirit of Navot have been in the precinct of Hashem in the first place?

Read more!

SOON

Iy"H, we will be home tomorrow and get a chance to post on the end of Megillah and the beginning of Moed Koton, starting Monday iy"H.

Thank you

Everyone should be zoche to simchos.

Read more!

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.

Read more!

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.

Read more!

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)

Read more!

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.

Read more!