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 BEKIUS OF MESECHTA BROCHOIS DAF 10

1. The opening and closing Pesukim of Tefiloh (has-hem sefosie..., yihyu lerotzoin...), and of Tehilim (ashrei hoish..., ashrei kol choisei...). 

2. The conduct of oneself towards wicked people.

3. The response to an apostate regarding praise of the barren woman. 

4. The response to an apostate regarding the sequence of events as they appear in the Torah such as the Chapter on Goig Umogoig.

5. The momentous praises Dovid Hamelech gave to Has-hem. 

6. Analogies of the awesome wondrous doings of Has-hem vis-a-vis the paltry creativity of man.

7. The confrontation and encounter between Yeshayahu and Chizkiyohu regarding a futile cause.

8. Chizkiyohu Hamelech's reaction to Yeshayohu's prophecy of impending death. 

9. Some activities of Chizkiyohu. 

10. The effects of davening in behalf of oneself versus in behalf of others. 

11. The room built for Elisho Hanovi vis--vis permitting one to benefit from another re: Shmueil Hanovi who wouldn't. 

12. The perception of a woman versus a man's

 

SUBJECT 

1. The opening and closing Pesukim of Tefiloh (has-hem sefosie..., yihyu lerotzoin...), and of Tehilim (ashrei hoish..., ashrei kol choisei...). 

MASTER AND POSITION 

How can Tefiloh and Geuloh be joined, there are interruptions as indicated by the following obligatory insertions: 

R'YOICHONON - The opening and closing Pesukim of Tefiloh is to be "has-hem sefosie..." and "yihyu lerotzoin...", respectively. The above is not problematic since the following applies: 

R'ELOZOR - R'YOICHONON 's rule is to be applied to Maariv where it is not so necessary to join Geuloh to Tefiloh, since the main redemption took plave in the morning.. It is however still difficult due to the following rule:

 R'YOICHONON - The person who joins Geuloh to Tefiloh at Maariv is destined to the world to come, so indeed how is the joining rule effected ? This difficulty is resolved by the following rulings: 

R'ELOZOR - R'YOICHONON 's rule is to be applied to Minchoh where it is not necessary to join Geuloh to Tefiloh.

 R'ASHI - These Pesukim were established by the Rabonon and therefore are part and parcel of the Tefiloh and can be joined without considering it an interruption. The question arises about "hashkiveinu" which being a major chapter, not merely Pesukim, may indeed be an interruption. It is resolved also since the Rabonon established it and therefore is considered an extension of the Tefiloh and does not prevent the concept of joininmg. The reason the Posuk "yihyu lerotzoin imrei fi..." is said only at the end when it can be said as an opening verse is as follows: 

R'YEUDDOH BEREIH R'SHIMOIN BEN PAZI - Dovid Hamelech said this Posuk after eighteen (18) chapters so we likewise follow that. The official count of nineteen (19) however is reduced to eighteen (18) since the first two (2) are really combined as one (1) as indicated by the following:

 R'YEUDDOH BEREIH R'SHIMOIN BEN PAZI - Says that Dovid Hamelech did not give praise untill the ownfall of the wicked as shown in the one hundred and third (103rd) Chapter as follows:

 VERSE: YITAMU CHATOIM MIN HOORETZ URESHOIM OID EINOM BORCHI NAFSHI ES ADNIS HELELUKOH. 

SOURCE: Teh.104.35 

Since this is by count the one hundred abd fourth (104th) Chapter the first (1st) two (2) Chapters are deemed to be one (1) long chapter.

 R'SHMUEIL BAR NACHMEINI/R'YOICHONON - Explains why specifically these two (2) Chapters are to be considered as one (1) and no other one is since ****DAF 10a any Chapter that Dovid Hamelech loved he opened and closed with the word "ashrei", which is in the first (1st) two (2) Chapters as follows and stands to reason that they are like one (1): 

VERSE: ASHREI HOISH... 

SOURCE: Teh.1.1 

VERSE: ...ASHREI KOL CHOISI VOI. 

SOURCE: Teh.2.12 

NOTES 

1. TOISEFOIS - Points out that although no other Chapter in Tehilim contains the word "ashrei" in its opening and closing and therefore the expression 'any Chapter that Dovid Hamelech loved he opened and closed with "ashrei", ' necessarily refers to other words such as "halelukoh" as well. 


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SUBJECT 

2. The conduct of oneself towards wicked people. 

MASTER AND POSITION 

R'MEIR - Asked for mercy death for obscene (Biryoinim) individuals who were harrasing him excessively. 

BERURYO - His wife asked him for an opinion on the following Posuk as to why he asked for their demise, because it says "choitim" ? does it not say "chatoim" which signifies sins, y"h, and not the sinners ?, continue to the end (shefeil) the objective is "ureshoim oid einom". Rather plead that they should repent and achieve the same result. 

VERSE: YITAMU CHATOIM MIN HOORETZ URESHOIM OID EINOM BORCHI NAFSHI ES ADNIS HELELUKOH. 

SOURCE: Teh.104.35

R'MEIR heeded the advice and they indeed repented. 

NOTES 

1. RASHI - Biryoinim are scatological (profane) characters. 

2. MESECHTE GITIN - Biryoinim were those that refused to accept the advice of the sages when told not to do battle with the Romans.. 3. TZLACH - R'MEIR pleaded death for their own welfare when realizing that these people were losing their future reward due to their behavior.

 2. RASHI - The word "shefeil" always means the end of a POsuk. 

3. MARSHO - If we say that all is from Heaven except the actual fear of Heaven, how could R'MEIR pray that the fear of Heaven should be upon these individuals ? The ANAF YOISEIF answers that there are people whose behavior is as a result of the environment, money or the lack of it, wrong friends, etc. and not from sheer evil. When these are removed the person likewise improves. So this is what R'MEIR prayed for that the bad influence be removed. 

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SUBJECT 

3. The response to an instigator on barren woman singing. 

MASTER AND POSITION

An apostate (saducee) asked BERURYO, why should a woman who cannot have children sing ?, as the following posuk says:

 VERSE: RONI AKOROH LOI YOLODOH...KI RABIM BENEI SHOIMEIMOH MIBNEI VEULOH OMAR ADNIS. 

SOURCE: Yesh.54.1 

To which she responded, fool! continue to the end (shefeil) the objective is not to give birth to the wrong kind of children. The Posuk means to say 'sing O Israel who is compared to a barren woman who will not give birth to children destined to hell as you are. 


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SUBJECT

4. The response to an instigator on the sequence of events vis-a-vis their appearance in the Torah such as the Chapter on Goig Umogoig.

MASTER AND POSITION

An apostate (saducee) asked R'AVIHU why are the following two (2) Pesukim out of sequence to that Which happened first (1st) ? Did not Avsholoim's chase occur later than Shaul's chase ?

 R'AVIHU - Since you do not expound by the method of contiguity of Pesukim (semuchim) find difficulty in this. For us it is not. The Torah is not necessarily chronological. As R'YOICHONON said below: 

VERSE: MIZMOIR LEDOVID BEVORCHOI MIPNEI AVSHOLOIM BENOI. 

SOURCE: Teh.3.1 

VERSE: ...LEDOVID MICHTOM BEVORCHOI MIPNEI SHOUL BAMEOROH. 

SOURCE: Teh.57.1

 R'YOICHONON - The methodology of expounding with the concept of contiguity of Pesukim (semuchim) is found in the following Posuk: 

VERSE: SEMUCHIM LOAD LEOILOM ASUIIM BEEMES VEYOSHOR. 

SOURCE: Teh.111.8 

And indeed the reason the chapter on Goig Umogoig is stated adjacent to the chapter on Avsholoim even though it is supposed to occur way later is to tell us that in the future if one asks, will a worker rebel against his leader ? implying the nature of the battle of Goig Umogoig we are to answer with the simile of the event of Avsholoim who rebelled against his father.

NOTES

1. RASHI - Explains the term "a worker who rebels against his leader" to mean that in the time of Moshiach there will be much confusion when people will contradict and rebel the Prophet's word. 2. SIFSEI CHACHOMIM - The term "leader" refers to Dovid who tells us the ultimate out come of Moshiach and Goig Umogoig. 


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SUBJECT

5. The momentous praises Dovid Hamelech gave to Has-hem. 

MASTER AND POSITION 

R'YOICHONON / R'SHIMOIN BEN YOICHOI - When Shloimoh said this Posuk he was referring to his father Dovid who lived in the following five (5) worlds and said the following praises: 

VERSE: PIHO POSCHOH BECHOCHMOH VESOIRAS CHESED AL LESHOINOH. 

SOURCE: Mish.31.26 1) 

From the womb (kerovie) of his mother he said:

 VERSE: ...BORCHI NAFSHI ES ADNIS VECHOL KEROVIE ES SHEIM KODSHOI. 

SOURCE: Teh.103.1 2)

 When emmerging to the open air he looked at the stars and said song and praise: 

VERSE: BORCHU ADNIS MALOCHOV GIBOIREI KOIACH OISEI DEVOROI LISHMOIA BEKOIL DEVOROI. BORCHU ADNIS KOL TZEVOOV... 

SOURCE: Teh.103.20 3) 

When nursing from the bosom he sang: 

VERSE: BORCHI NAFSHI ES ADNIS VEAL TISHKECHI KOL GEMULOV. 

SOURCE: Teh.103.2 

R'AVUHU - The "femulov" represents praise for Has-hem for locating the bosom near the heart, which is the source of understanding, in lieu of the birth opening. The reason humans are created this way, different from animals is as follows: R'YEHUDOH - So the child emerging would not have to look at the uncovered place. 

R'MASNO - So the child emerging would not have to nurse from the place where the waste discharges. 4) When witnessing the downfall of wicked people he sang: 

VERSE: YITAMU CHATOIM MIN HOORETZ URESHOIM OID EINOM BORCHI NAFSHI ES ADNIS HELELUKOH. 

SOURCE: Teh.104.35 5)

When he looked upon his day of death he sang: 

VERSE: BORCHI NAFSHI ES ADNIS ADNIS ELOIKIE GODALTO MEOID HOID VEHODOR LOVOSHTO. 

SOURCE: Teh.104.1

 RABAH BAR R'SHILO - The fact that this Posuk was referring to his death is known from the end of the same chapter as follows:

VERSE: TASTIR PONECHO YIBOHEILUN TOISEF RUCHOM YIGVOUN... 

SOURCE: Teh.104.29 


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NOTES 

1. MARSHO - The word "kerovie" can be referring to Dovid Hamelech's giving praise from his own inards since they are connected to the outside through an umbilacle chord trough which he sang. 

2. GRO - Refers to this teaching as a source for rearing children to possess the fear of Heaven as not to look at forbidden places and not to eat forbidden foods.

 3. BENEI YISOSCHOR -This subject is teaching us to raise children so that they do not eat from food bought from money that was stolen or obtained through distasteful means or food itself that was not kosher. 

4. BEN YEHOIYODO - By Dovid Hamelech saying praise he asks Has-hem to cut off the defiling powers of this world that prevent the jew from experiencing holiness. This is ehat Avigayil meant when she said to Dovid ..."milchamois Has-hem adoini nilchom..." (shmI.25.28).

 5. MARSHO - In Teh.104.30 it states "teshalach ruchacho yiboreiun..." which alludes to the resurrection of the dead. This is what Dovid is saying praise for that the demise of righteous people is the end of their troubles and the beginning of a new life. 

6. BEN YEHOIYODO - That "toiseif ruchom yigvoun" is an expression of the soul increasing, that the death of righteous people are more worthy that their lifetime existence since they cleave to their deeds to a greater extent in the next world. That the expression of "looked upon the day of death" means only on the 'day' and not on death itself. Also points out in Mesechte Shabos that the expression of 'the day of death is referring to Dovid's request of Has-hem to know when he will die. When told that this is secret information and cannot be divulged, he asked at least for the say on which he will pass away. He was told it would br on Shabos which he was aware of all his life. 

7. ARIZAL - We say "tzidkoscho" after Minchoh on Shabos in deference to the three (3) tzadikim that passed away on Shabos, Yoiseif Hatzadik, Moisheh Rabeinu and Dovid Hamelech. This time is a propitious one for praying and for requesting mercy for jews, as it is said 'vaani sefilosi lecho addnis eis rotzoin...'. This is the day Dovid Hamelech looked at and realized that the merits of the three (3) tzadikim can be a salvation and it is when contemplating on this precise day that he gave praisn. 


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SUBJECT

6. Analogies of the awesome wondrous doings of Has-hem vis--vis the paltry creativity of man. 

MASTER AND POSITION

R'SIMI BAR UKVO (MAR UKVO) - While he was with R'SHIMOIN BEN PAZI organizing the various sayings (Agadetes) in the presence of R'YEHOISHUA BEN LEIVI were expounding the following Posuk:

VERSE: ...BORCHI NAFSHI ES ADNIS VECHOL KEROVIE ES SHEIM KODSHOI. 

SOURCE: Teh.103.1 One accomplishments of man is to draw a figure of a human being on the wall devoid of spirit, soul, bowels and intestines while Has-hem shapes one creation into another one and provides in them all of the above missing entities. This is also what Chanah said "veein tzur" as meaning "ein tzayir "keiloikeinu" as follows: 

VERSE: EIN KODOISH KAADNIS KI EIN BILTECHO VEEIN TZUR KEILOIKEINU. 

SOURCE: ShemI.2.2 

R'YEHUDOH BAR MENASIAH - To know what Canah meant with "ein biltecho" one should pronounce it "ein levaloischo" as meaning that nothing can outlive You Has-hem ("Bolu" means falling apart). Has-hem outlives His accomplishments while man's handiwork last longer than himself. The following was offered as an alternative for the meaning of each one of the following five (5) Borchi Nafshi's that Dovid Hamelech said. Each one corresponding to the similarity of Has-hem to the Neshomoh: 1) Just as Has-hem fills the entire world so too does the Neshomoh fill the entire body.

VERSE: ...BORCHI NAFSHI ES ADNIS VECHOL KEROVIE ES SHEIM KODSHOI. 

SOURCE: Teh.103.1 2) 

Just as Has-hem sees but cannot be seen so too the too does the Neshomoh see and cannot be seen since it inside as implied as follows: 

VERSE: BORCHU ADNIS MALOCHOV GIBOIREI KOIACH OISEI DEVOROI LISHMOIA BEKOIL DEVOROI. BORCHU ADNIS KOL TZEVOOV... 

SOURCE: Teh.103.20 3) 

Just as Has-hem nourishes the entire world so too does the Neshomoh nourish the entire body as is implied as follows: 

VERSE: BORCHI NAFSHI ES ADNIS VEAL TISHKECHI KOL GEMULOV. 

SOURCE: Teh.103.2 4) 

Just as Has-hem is pure so too is the Neshomoh as is implied as follows, by cleansing from sin it is the Neshomoh that is affected:

VERSE: YITAMU CHATOIM MIN HOORETZ URESHOIM OID EINOM BORCHI NAFSHI ES ADNIS HELELUKOH. 

SOURCE: Teh.104.35 5) 

Just as Has-hem sits in the innermost of chambers so too does the Neshomoh sit in the innermost of chambers as is omplied by the following in the manner by which Has-hem is enveloped: 

VERSE: BORCHI NAFSHI ES ADNIS ADNIS ELOIKIE GODALTO MEOID HOID VEHODOR LOVOSHTO. 

SOURCE: Teh.104.1

So Dovid said, the Neshomoh that contains all these five (5) elements shall praise Has-hem who likewise possesses these five (5) attributes. 

NOTES

1. MARSHO - Points out in Mesechte Sanhedrin that ROVO created a Goilom, R'CHISDO created a calf and ate it, the legend of the MAHARAL and Yosele gpolom and the GRO's attempt to create a goilom when he was seven (7) years old and was stoppre by Heaven. These were creations however only came about with the holy name of Has-hem and were missing various lifelike attribute such as speech, etc. Speech being the power of the human spirit (neshomoh), as translated by Targum for "nefesh chayoh" as "ruach nemalelon", spirit of speech. Also points out that although the word "tzur" occurs many places throughout Tanach as meaning all-powerful, it defies tht definition here since "veein tzur keiloikeinu" implies other powers a bit less strong but nevertheless powerful precluding the exclusivity of the word "tzur". However here the meaning is apro pos since only Has-hem can give real life as opposed to drawings upon a wall or even a goilem. 

2. NEFESH CHAIM/BAAL HATANYO - Has-hem's presence exists it each and every thing and item which gives it life. Although we possess a spirit our spirit possesses one of its own as well. In the hierarchy of spirits the lower one is considered a body. The higher the level of its essence the closer to Has-hem the entity approaches to the extent where its final form of matter exists as Has-hem. It is Therefore the cause why matter cannot be destroyed but rather its form may only be converted to another state. 

3. BAAL HATANYO - Certain aspects of the Neshomoh can never be damaged, it always remains pure. 


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SUBJECT

7. The confrontation and encounter between Yeshayahu and Chizkiyohu regarding futile causes.

 MASTER AND POSITION 

R'HAMNUNO - Expounds the meaning of the following Posuk as to say, who is like Has-hem who can form a compromise (pesher, peshoroh) between two (2) righteous people, Chizkiyohu and Yeshayohu in bringing them together since each one was reluctant to make the first move: 

VERSE: MI KEHECHOCHOM UMI YOIDEIA PESHER DOVOR... 

SOURCE: Kohel.8.1 

Chizkiyohu said the following indicates that a Novi goes to a king: 

VERSE: VAYEILECH EILIYOHU LEHEIROOIS EL ACHOV... 

SOURCE: MelI.18. 2 

While Yeshayahu said that Yehoirom ben Achov went to Elisho who was a Novi. Has-hem therefore brought illness Upon Chizkiyohu and told Yeshayohu to visit him as it is said: 

VERSE: BAYOMIM HOHEIM CHOLOH CHIZKIYOHU LOMUS VAYOVOI EILOV YESHAYOHU VEN OMUTZ HANOVI VAYOIMER EILOV KOI OMAR ADNIS TZAV LEVEISECHO KI MES ATOH VELOI SICHYEH. 

SOURCE: MelII.20.1 ; Yesh.38.1 

 DISCUSSION - The meaning of "You will die and not live" represents the demise in both worlds, since Chizkiyohu did not procreate explaining that his actions were motivated by divine inspiration insofar that his children will be wicked and would ultimately inherit the monarchy, which he did not wish to occur. So Yeshayohu told him that this was wrong, one cannot rely on divine inspiration to neglect the requirement of fathering children but rather to leave that up to Has-hem to decide. 

** Omud 2
Chizkiyohu Hamelech then retorted if so allow me to marry your daughter and my fears may be obliterated due to our combined merits. Yeshayohu replied, but it has already been decreed that you depart. So he angrily answered, so finish your prophecy and leave, I have learnt from my grandfather Dovid that one does not give up even when the sword is at his throat the end can still be reversed by davening for mercy as occurred for Dovid Hamelech. This is also evidenced by the following: 

R'YOICHONON & R'ELIEZER - Also taught that one does not give up even when the sword is at his throat since at the end one can still daven for mercy, as it says, "even if he will slay me I will still hope for Has-hem":

 VERSE: HEIN YIKTELENI LOI AYACHEIL... 

SOURCE: Iyov.13.15 

NOTES 

1. YAAROIS DEVASH - Says that Yeshayohu did not want to go to Chizkiyohu and foretell his impending death was near in order to deter the prophecy. In indeed going through with it and in the merit of forgoing on his own honor the death would be averted. 


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SUBJECT

8. Cizkiyohu Hamelech's reaction to Yeshayohu's prophecy of impending death. 

MASTER AND POSITION 

 R'CHONON - If a master of dream interpretation portends one's demise one may not relinquish praying for mercy for it is said: 

VERSE: KI VERIOV CHALOIMOIS VAHAVOLIM UDEVORIM HARBEH KI ES HOELOIKIM YERO. 

SOURCE: Kohel.5.6 

Chizkiyohu immediately turned to the 'kir' and davened as it says: 

VERSE: VAYASEIV CHIZKIYOHU PONOV EL HAKIR VAYISPALEIL EL ADNIS. 

SOURCE: Yesh.38.2 

R'SHIMOIN BEN LOKISH - Renders the meaning of 'kir' as the depths of his heart, as it says "from my intestines I suffer the depths of my heart":

 VERSE: MEIIE MEIIE OICHILOH KIROIS LIBI... 

SOURCE: Yerm.4.19 

R'LEIVI - Renders the meaning of 'kir' as Cizkiyohu davening regarding the events of the 'kir'in the days of Shunamis who made a small chamber for Elisho Hanovi to house him temporerily for which he resurrected her son, so too should the merits of grandfather Dovid Hamelech who covered the entire temple with silver and gold definitely deserve to result in the saving of Chizkiyohu's life. Chizkiyohu continued as follows: 

VERSE: ...ZECHOIR NO ES ASHER HISHALACHTI LEFONECHO BEEMES UVELEIV SHOLEIM VEHATOIV BEEINECHO OSISI... 

SOURCE: Yesh.38.3 

R'YEHUDOH / RAV - Interprets 'vehatoiv' as meaning he joined Geuloh to Tefiloh. 

R'LEIVI - Interprets 'vehatoiv' as meaning he hid the book of medicinal remedies since having this available nobody feared anything and caused people to be careless in transgressions.

 NOTES 

1. PENEI YEHOISHUA - Explains that the reticence in having children caused a separation in the heavens that Chizkiyohu corrected by joining Geuloh to Tefiloh. 

2. MITZLACH - According to R'SHIMOIN BEN YECHOI in Mesechte Bovo Basro Avrohom Ovinu had a pearl suspended from his neck which was capable of healing. When he passed away this pearl was hung in the sun. Chizkiyohu s therefore joined Geuloh to Tefiloh, which occurs at sunrise, and asked that in that merit this pearl should heal him. 

3. SHPOLER ZEIDEH - An event took place where two (2) sisters visited him in desperation to save an ill mother. He advised them to place some honey, which was their family business, at the their fathers gravesite and mention that the mother will soon join him and this was a gift. Naturally the girls collapsed at his advise. When they revived he told them that that all was fine. He explained that the daughters were living in a loose manner and for this their mother was suffering now due to her lack of disciplining them. The intense belief and trust they exhibited vor the tzadik caused their actions nulify the decree and to bring their mother back to health. 

4. MINCHAS ELOZOR (DIVREI TORAH) - When Yeshayohu prophsized Chizkiyohu 's death he wanted and knew that it would result in a shock and will not resign himself to this portent. This would in turn touch his heart in a way which otherwise would not affect him so and caused him to daven. When Chizkiyohu said to finish your prophecy and leave he meant that the fright that he was losing so much was enough to abolish the decree and was ready to daven. As we find later on in Daf 55 if someone has nightmares, the fear alone causes a degree of humility and nullifies the decree of the particular dream. 

5. MARSHO - The term 'master of dreams' means any type of dream that is perpetuated through an angle or demon or whether the dream is real or meaningless. Most probably being meaningless a jew nevertheless can daven and ask for mercy so to nullify the dream. 


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SUBJECT

9. Some activities of Cizkiyohu. 

MASTER AND POSITION 

RABONON - Chizkiyohu performed six (6) things. For three (3) he received approbation, namely, he hid the book of healing, he destroyed the copper snake and he dragged his fathers corpse on a bed of rope to the gravesite. For three (3) he did not, namely, he sealed the brook of Gichoin, he cut the doors of the Heichal and dropped them off by the Assyrian king and he interalated the month of Nisan during the first of the month of Nisan proper. This can however be performed only on Adar.  Was not Chizkiyohu aware of the following Posuk which prohibits adding a second month of Nisan since the first month of the year must be kept sacred as only one: 

VERSE: HACHOIDESH HZEH LOCHEM ROISH CHODOSHIM...

 SOURCE: ShemBo.12.2 [4] (SP) 

Yes, however he erred in what SHMUEIL said as follows: 

SHMUEIL - The thirtieth (30th) day of Ador it is too late to add an extra month even though it is yet Ador and not Nisan since there is potential for witnesses ? to come and proclaim it Ador. Chizkiyohu erred on the thirtieth (30th) day when he added a month since he didn't accept the above ruling of SHMUEL.

 NOTES 

1. RASHI - Explains that the river of Gichoin was not the Nohor Hagodoil which is not in Eretz Yisroeil. This water supply was closed by Chizkiyohu in order prevent the approaching Asirian king from using it. 

2. BEN YEHOIYODO - On Mesechte Pesochim in the name of the CHIDO who received a story from the elders of Yerusholayim about an incident where every Friday when the Arabs go to pray the gates of the city are locked and it is quiet one can hear the sound of running water at the gates. The sultan asked R'CHAIM VITAL a disciple of the ARI ZAAL to open a water supply to Yerusholayim, hearing that a jewish king had closed it, knowing that he had the ability to open it and threatening him with his life if he did not open it by the time he goes to daven that Friday. R'GAIM went to Damascus using time travel and in a dream the ARI ZAL admonished him for not attending to the sultan's request since R'CHAIM was an emanation from Chizkiyohu and therefore could have conceivably opened the water supply. He replied that he was reluctant to use supernatural influences. To which the ARI responded that he did anyhow by coming here this way and that it was too late, he rorwent the oppurtunity to sanctify the Name of Has-hem. The BEN YEHOIYODO knew where the sultan, Abu Sifin, was buried in Bagdad and many, jew and Arab alike, would go there to pray. There was a kabalist at that time, the Sosoin Mordechai who authored the seifer Koil Sosoin, who rented a room near this grave and mystically nullified the supernatural power of this gravesite after which its attraction dispelled. Furthermore, this brook Gichoin corresponded to its heavenly likeness so that the opening of it would have initiated the beginning of the redemptiom since Chizkiyohu was destined to be the Moshiach and the closing of this brook temporarily closed the necessary flow of heavenly vitality. He forfeited the opportunity by not offering praise to Has-hem upon the death of Sancherev. 


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SUBJECT

10. The effects of davening vis--vis in behalf of oneself versus in behalf of others. 

MASTER AND POSITION 

R'YOICHONON / R'YOISI BEN ZIMRO - If one davens in his own behalf his wish is granted albeit in accordance to someone else's credit. On the other hand if one davens for another's behalf his wish is granted in accordance with his own credit. This is borne out in the case of Moisheh Rabeinu who davened in the merit of others, the Ovois, he was granted his request based on his own merits when Has-hem refrained from destroying as it is said: 

VERSE: ZECHOIR LEAVROHOM LEYITZCHOK ULEYISRAEIL AVODECHO... 

SOURCE: ShemKiSiso.32.13 [6] (PP)

VERSE: VAYOIMER LEHASHMIDOM LULEI MOISHEH VECHIROI OMAD BAPERETZ LEFONOV LEHOSHIV CHAMOSOI MEIHASHCHIS. 

SOURCE: Teh.105. 23 

n contrast Chizkiyohu davened in his own behalf was granted his needs on the basis of others as it is said: 

VERSE: ...ZECHOIR NO ES ASHER HISHALACHTI LEFONECHO... 

SOURCE: Yesh.38.3 

VERSE: VEGANOISI EL HOIR HAZOIS LEHOISHIYOH LEMAANI ULEMAAN DOVID AVDI. 

SOURCE: MelII.19.34 

R'YEHOISHUA BEN LEIVI - Further accentuates the feebleness of davening in ones own behalf as it is further stated in the case of Chizkiyohu that when peace finally arrived it was bitter: 

VERSE: HINEIH LESHOLOIM MAR LI MOR... 

SOURCE: Yesh.38.17 


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SUBJECT 

11. The room built for Elisho Hanovi vis-a-vis permitting one to benefit from another re: Shmueil Hanovi who wouldn't 

MASTER AND POSITION 

VERSE: NAASEH NO ALIYAS KIR KETANOH... 

SOURCE: MelII.4.10 

RAV / SHMUEIL - One says that the room that Shunamis, who had no children and hoped in the merit of the Novi living with them she would conceive suggested to her husband to build for Elisho Hanovi, as referred to in the above Posuk, a room for him that was open on top and subsequently covered over. The other says that it was a large gallery and was divided into two (2). According to the opinion of the one who says that a gallery was divided with a wall, the term "kir" (wall) is appropriate and in the opinion of the one who says that a room was built above the term "kir" is defined as a roof covering. According to the opinion of the one who says that a room was built above the term "aliyas" is appropriate and in the opinion of the one who says that a gallery was divided with a wall, the term "aliyas" is defined as meaning the best choice of rooms.

VERSE: ...VENOSIM LOI SHOM MITOH VESHULCHON VECHISEI UMNEOIROH... 

SOURCE: MelII.4.10 

ABIEYA / R'YITZCHOK - If one wishes to derive benefit from others he can do so as Elisho did and if one does not want to benefit from others that too is right as we see from the following Posuk:

 VERSE: USESHUVOSOI HAROMOSOH KI SHOM BEISOI... 

SOURCE: ShemI.7.17 

R'YOICHONON - Says that wherever Shmueil Hanovi went he took along with him whatever he need. 

NOTES

1. MARSHO / YALKUT - Clarifies the duplicate explananation of "kir" to mean a roof covering as signifying a special treatment of the covering ie. a major work, yaying beams and supports and painting a layer of waterproofing. 

2. BEN YEHOIYODO - Explains that the value of a room from a partition is in keeping the other occupants distant and separate since staying close would expose them to excessive radiance which would be risky, where as a room by roofing over it would indeed keep the family close and benefit from the radiance and holiness of the Novi. 


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SUBJECT 

12. The perception of a woman versus a man's. 

MASTER AND POSITION 

VERSE: VATOIMER EL ISHOH HINEH NO YODAATI KI ISH ELOIKIM KODOISH HU. 

SOURCE: MelII.4. 9 

R'YOISI BEN R'CHANINO - We see from the above Posuk that a woman's perception is greater than that of a man's. 

RAV / SHMUEIL - One says that the term "he is holy" is known from the fact that a fly did not appear near his table while the other says it is known from the fact that she spread a linnen sheet on his bed which never saw sperm on it. 

R'YOISI BEN R'CHANINO - The term "he is holy" signifies that Elisho Hanovi proper was holy, however his sexton Geichazi was unholy as is evident in the following Posuk which implies he touched her beauty: 

VERSE: ...VAYIGASH GEICHAZI LEHODFOH... 

SOURCE: MelII.4. 28 

NOTES 

1. CHIDO - Points out that in the Bei Hamikdosh no flies appeared at the spot where the sacrifices were carried out, a place where under other circumstances would be infested. Similarly by Elisho flies did not appear due to his holiness. 

2. MARSHO - Explains that where there is refrain from illicit behavior a spirit of holiness resides in an individual. 

3. RASHI - He touched her beauty means her breast. 

4. R'TZODOIK - Questions the term "unholy" applied to Elisho's servant versus "dastardly" for touching her wrongfully. However, he opines that it was by accident and even as an accident it signifies that something was not completely in order and therefore the term "unholy". 

 DAF 11   (this Daf does not continue)

1. Likening the effect of hospitality towards Elisho to an altar. 

2. The position of the body when davening. 

3. The position of the feet when davening. 

4. Eating before davening. 

5. Untill when we can recite the Shema. 6. If one recites the Shema after the prescribed time.

 

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