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BEKIUS OF MESECHTA BROCHOIS DAF 6 

1. The voluntary acceptance of pain. 

2. Dealing with theft between employee and employer. 

3. The effects of orientating ones bed when Davening and sleeping. 

4. The effects of leaving a Shule with one person still davening. 

5. The effects of the demons we cannot see around us.

 6. The proximity of Has-hem vis-a-vis people learning or davening.

7. The Tefilin that Has-hem wears. 

8. The concern Has-hem has for the dedicated servant. 

9. Has-hem's reaction to the lack of attendance in Shule. 

10. The importance of a permanent place to daven in. 

11. The requirement to run to Shule, the rewards for attending a lecture, consoling the bereaved, fasting, effects of eulogising and jesting at a wedding. 

12. The direction one must face when davening, 

 

SUBJECT 

1. The voluntary acceptance of pain. 

MASTER AND POSITION 

R'YOICHONON - Upon visiting an ill R'CHIYO BAR ABA asked him do you love your painful predicament ? He answered nor the pain nor their reward. He then said give me your hand, he did and stood R'CHIYO BAR ABA up. 

R'CHANINA - In a similar case as above when R'YOICHONON was ill asked him do you love your painful predicament ? He answered nor the pain nor their reward. He then said give me your hand, he did and stood R'YOICHONON up. If R'YOICHONON stood up R'CHIYO BAR ABA why did he need R'CHANINA to raise him ? Because an individual cannot free himself from a prison (ie. if one is in trouble it is very difficult to extricxate himself, he needs the help of others). 

R'YOICHONON - Upon visiting an ill R'ELOZOR revealed his arm which cast a light over their very dark room and saw R'ELOZOR crying. R'YOICHONON asked are you crying due to missing Torah learning ? Consoling him by assuring that the amount of learning is not germane as long as it is performed correctly and sincerly. Is it then because you are not wealthy ? Consoling him that not everyone merits both, Torah and fortune. Is it then due to a lack of children ? Comforting him by showing the bone sliver of his tenth child while still being wholesome (He had one surviving son, R'MASNE and sent him to Bovel to learn). So then why do you cry ? R'ELOZOR answered, for this beauty that will sink to the ground. So they cried together for it was a worthy cause. So he asked him asked him do you love your painful predicament ? He answered nor the pain nor their reward. He then said give me your hand, he did and stood R'ELOZOR up and was recuperated. 

NOTES 

1. RASHI - R'YOICHONON's skin was very pure and shiny (yofo meoid as said in mesechte BOVO MRTZIO)

 2. BEN YEHOIYODO - Says that even the brightest of diamonds will not light up a room. However, R'YOICHONON elevated himself to a level of Odom Horishoin who before the sin was surrounded by a light and could reveals this light by showing his skin. 

3. MESECHTE MINOCHOIS - As regards the issue of learning much or little it is likened to the discussion at the end of the mesechte where it compares the large offerings of cattle of the well to do versus a meal offering brought by the poor as both being savory to Has-hem. 

4. OIREICH - The sliver R'YOICHONON carried with him was a tooth. 

5. GRO - R'ELOZOR was lamenting for the Shechinoh that will be sunk while we are in the Diaspora. 

6. CHIDO AND BEN YEHOIYODO - Say that the ARI ZAL was able to feel a persons pulse and tell what reasons are making him sick, not washing hands when needing, wearing shatneiz, etc. Since each of the 248 positive Mitzvois correspond to the 248 organs in a human body he was able to suggest a remedy to correct the Mitzvoh. This is perhaps what R"YOICHONON did to R'ELOZOR when taken by the hand.

 7. CHOFETZ CHAIM - A writer used to write about prisoners in jail and asked to experience an actual imprisonment. After some time he could no longer take it and was let out. Another prisoner heard and also asked to leave and was told that the other one came on his own and you were brought in. The analogy being that a person who asks to be reciever of pain for the sins of the generation and wants out due to Torah being squandered, etc. is unlike one who... 

 

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SUBJECT

2. Dealing with theft between employee and employer. 

MASTER AND POSITION 

R'YEHUDOH ACH DR'SALA CHASIDO or R'ADA BAR AHAVAH, and the RABONON came to visit R'HUNO to reckon why 400 barrels of his wine turned to vinegar. They said perhaps you shoud investigate your actions. He asked am I suspect ? They replied is perhaps Has-heem suspect insofar that He misjudges ? He said to them if I am suspect tell me and I will do Tsuvoh. They told him we heard you did not give the entitled twigs to your worker. He retorted that the worker robs him so why must he receive these twigs ? They replied that when a person steals from a thief the thief also feels the effects of the theft. He thereupon agreed to satisfy the worker and the vinegar reverted and was reinstated to wine. Others say that the price of vinegar and wine were evened out to make up for the loss. 

NOTES 

1. RASHI - Interprets the neglected or defaulted item to be twigs. 

2. REBI R'ZISHA - He gave his wife money to make a wedding dress for his daughter. Upon its completion the tailor sighed that he also needed one but cannot afford it. She then gave him the dress. Upon relating this to her husband he asked her did you pay him for his entire weeks work ? Pointing out that giving him a present and reimbursing his work are two distinct issues. 

3. BOVO KAMA / CHOISHEN MISHPOT (4.1) - As pertains to R'HUNO's plight this is discussed in an issue if someone steals from you the concept of "ovid inish tinei lenafshei" can apply and one can recoup his own loss. Resolving however that this can only occur if he were to take back the exact same thing stolen.

4. BEN YEHOIYODO - Explains that the vinegar that turned into wine is likened to sins turning into Mitzvois upon doing Tsuvoh. 

5. CHIDO - Says that in the case of the vinegar turning into wine R'HUNO paid the worker retroactive and in the opinion that the prices evened out R'HUNO only compensated him from that point on. 

 

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SUBJECT 

3. The effects of orientating ones bed when Davening and sleeping. 

MASTER AND POSITION

ABA BINYOMIN - Ensured that his Tefilois should be by his bed and his bed should face north and south. Can this mean that his bed was intercepting ? was it not said as follows: 

R'YEHUDOH/RAV / R'YEHOISHUA BEN LEIVI - When one davens nothing should interpose between him and the wall as it is said: 

VERSE:VAYASEIV CHIZKIYOHU PONOV EL HAKIR VEYISPALEIL... 

SOURCE:Yesh.38.3 

So we must say that his Tefilois were near his bed, not physically but rather immediately upon rising, being observant not to engage in frivolous pursuit. Regarding the orientation of ones bed it is said as follows: R'CHOMO BEREBI CHANINO/R'YITZCHOK - One who places his bed north and south will merit sons as it is said regarding (tzofoin): 

VERSE: ...UTZEFUNCHO TEMALEI VITNOM YISBEU VONIM... 

SOURCE: Teh.17.14 Another benefit of placing ones bed north/south is as follows: 

R'NACHMAN BAR YITZCHOK - Says that his wife will not miscarry as it is said, fufilled womb vis-a-vis filled womb, as follows: 

VERSE: ...UTZEFUNCHO TEMALEI VITNOM YISBEU VONIM... SOURCE: Teh.17.14 VERSE: VAYIMLEU YOMEIHO LOLEDES VEHINEIH SOIMIM BEVITNOH. 

SOURCE: BerToil.25.24 [1 - 2] 

NOTES

1. RASHI - As regards making ones Tefilois near his bed one should not work or learn before davening. 

2. TOISEFOIS - It is fine to learn before davening. 

3. ROSH - Like RASHI deems as regards making ones Tefilois near his bed one should not work or learn before davening. 

4. MECHABEIR - In Oirach Chaim in (89.6) says one should not learn before davening if he is alone, however in a quorum it is appropriate. According to the R'YOINOH if one learns in an assembly it is meritorious ("godoil zechus horabim"). 

5. RASHI - The Shechinoh is located east/west so thereffore ones bed should face north/south if he is with his wife. 

6. TOISEFOIS - Agrees with RASHI above. 

7. RAMBAM - While he is alone his bed must also be facing north/south. 

8. ARTZOIS HACHAIM - Says and is confirmed in OIRACH CHAIM (3.6) that the RAMBAM above refers only if he is unclad with no partition around the bed. If all is in order he may face the bed east/west. 

9. MEHARAM MIPANI - In a Zoiher on Parshas Bamidbor the north/south orientation of a bed refers to the sides of the bed but the head and foot should be east/west.. 

10. MISHNEH BERURAH - The head and foot of the bed should face north and south respectively. The GRO's understanding of the ZOIHAR it is also that way. 

 

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SUBJECT 

4. The effects of leaving a Shule with one person still davening. 

MASTER AND POSITION 

ABA BINYOMIN - When two (2) people enter to daven and one finishes before the other and leaves his tefilois are torn up (toirfim loi tefilosoi befonov) as it is said: VERSE: TOIREIF NAFSHOI BEAPOI HALEMAANECHO TEIOZEIV ORETZ... SOURCE: Iyov.18.4 Not only that but he cause the Shechinoh to escape as it is said: 

VERSE: ...VAYETAK TZUR MIMKOIMOI. 

SOURCE: Iyov.18.4 

Tzur is Has-hem as it is said, you are unmindful of He who brought you into this world: 

VERSE: TZUR YELODCHO TESHI...

 ** Omud  2
SOURCE: DevorHaz. 32.18 [3 -4]  If he indeed waits for him to finish and cares about anothers Tefilois merits as follows: 

R'YOISI BERAB CHANINO - He merits the following blessing: 

VERSE: LU HIKSHAVTO LEMITZVOISOI VAYEHI VANOHOR SHELOIMECHO VETZIDKOSCHO KEGALEI HAYOM. 

SOURCE: Yesh.48.18 

VERSE: VAYEHI CHACHOIL ZARECHO VETZETZOEI MEIECHO KIMEOISOV. 

SOURCE: Yesh.48.19 

NOTES 

1. RASHI - Explains the vers "toireif..." to mean they tera his soul in his face saying in wonder because of you (who finished davening) the the Shechinoh leaves the place ? 

2. PENEI YEHOISHUA - Explains that when Iyov asked why his sincere Tefilois were not answered and was told RASHI's (note 1) elucidation 

3. RASHI - Interprets "lu hikshavto..." to say, if only you would wait because of my mitzvois of loving kindness, to appreciate somebody else as well as yourself by waiting for the last person. 

4. REDAK / METZUDOIS - Interpret "vetzidkoscho kegalei..." to mean the righteousness that I will do with you will be abundant like the waves of the sea. 

5. TOISEFOIS - Brings the RABEINU TAM who applies the requirement to wait in a Shule out in the field. Brings the RABEINU YITZCHOK who would purposefully prolong his davening so he would remain last and not transgress, even if a fellow walked in late he would tarry and learn. 

6. EINAYIM LEMISHPOT - Points out the views of the OIROCH, RABEINU CHANANEIL, RIEVIN that even during the day when there is no fear one should not be left alone since there is added Kedushoh with two (2) people. When one leaves he is effectuates a reduction in the Shechinoh. 

7. MECHABER - In (90.15) considers that one must stay only when the other will not want to stay alone for fear as in a field or at night..

 8. MISHNEH BERUROH - Remaining behind is only necessary if no one started late. In a case like that the person is presumably not afraid. 

9. RABEINU YOINOH - Adds that if the last person tarries on his own one is not required to wait. 

10. REMOH - Brings the opinion of the RABEINU YITZCHOK that no matter what not to leave anyone behind alone. 

11. ARI ZAL - Is supported by many that one is to embrace the concept of loving ones neighbor prior to davening because it is well known that the more we unite the greater is the Shechinoh n our midst and conversly r"l the reverse. 

 

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SUBJECT

5. The effects of the demons we cannot see around us. 

MASTER AND POSITION 

ABA BINYOMIN - If we were able to see the demons surrounding us we could not survive it. 

ABIEYA - The demons are more prodigious and numerous than us. They surround us like the mound of dirt dug up around its ditch.

R'HUNO - Each of us has 1,000 to the left and 10,000 to the right. 

ROVO - That feeling xenophobia at a lightly populated Droshoh on Shabos and also weak kneed during learning Torah for no apparent reason is from the effects of the demons. The clothes of the Rabonim who does not engage in physical labor and wear out is due to demonic squandering of Torah, they rub up against them. Bruised feet for no apparent reason is also caused by demons. If one wants to know them, he can spread ashes around his bed and in the morning he will see chicken foot prints. If one wants to actually see them he should bring the placenta of a female black cat who was the offspring of another female black cat, each one the first born, burn it and grind it up and fill the eye (place a little of it in his eye) and will see them. The ashes must be placed in an iron tube and seal it with an iron seal to prevent theft. One is to make sure to close hIS mouth in order not to get hurt.

 R'BIBI BAR ABIEYA - He did this saw them and was hurt. However, the Rabonon were merciful and cured him. 

NOTES 

1. RASHI - The rubbing is called friction and causes the wearing out of the clothing.

2. MESECHTE GITIN - The story of Ashmedie where he impersonated Shloimoh Hamelech was uncovered by exposing his feet.

 3. RASHI - Interprets as puttong a little of the potion of black cat et al in the eye as filling of the eye. 

4. MESECHTE CHULIN - Points out that the demons are not permitted to take things that are sealed and locked. 

5. OIHEIV YISROEIL - In Parshas Sazria explains that the clothing of scholars discussed above is the clothing of the World to Come which is earned by learning Torah and that the wearing away of them stems from tattering of his Torah learning such as arrogance, insencere, a vehicle of hurting others and boasting self pride. The Gemoro is cautioning that while we can believe we are doing good the demons, angle of deat-, evil inclination and sat-n, can turn a Mitzvah which can earn him a beautiful garment to tattered ones. 

 

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SUBJECT 

6. The proximity of Has-hem vis-a-vis people learning or davening. 

MASTER AND POSITION 

ABA BINYOMN - Apersons Tefilois are not accepted unless they are in a Shule. Where there is harmonious song there is Tefiloh as itr is said: 

VERSE: ...LISHMOIA EL HORINOH VEEL HATFILOH... 

SOURCE: MelI.8.28 RAVIN BAR 

R'ADA/R'YITZCHOK - The proof that Has-hem exists in a congregation is as follows: 

VERSE: ...ELOIKIM NITZOV BEADAS KEIL... 

SOURCE: Teh.82.1 

The proof that when ten (10) people are together learning Has-hem is with them is as follows:

 VERSE: ...ELOIKIM NITZOV BEADAS KEIL... 

SOURCE: Teh.82.1 The proof that when three (3) judges are together judging Has-hem is with them is as follows: 

VERSE: ...BEKEREV ELOIKIM YISHPOIT. 

SOURCE:Teh.82.1 

The proof that when two (2) people are together learning Has-hem is with them is as follows:

 VERSE: OZ NIDBERU YREI ADNIS ISH EL REEIHU VAYAKSHEIV ADNIS VAYISHMA VAYIKOSEIV SEIFER ZIKOROIN LEFONOV LEYIREI ADNIS ULECHOISHVEI SHEMOI.

SOURCE:Malachi.3.17 

R'ASHI - what is meant by "ulechoishvoi shemoi" is that a person who deliberated in doing a Mitzvah and was diverted. It is as if he accomplished it. The proof that even when one (1) person is learning Has-hem is with them is as follows: 

VERSE: ...BECHOL HAMOKOIM ASHER AZKIR ES SHEMI OVOI EILECHO UBEIRACHTICHO. 

SOURCE: ShemYis.20.21 [7 - 8] 

The reason for specifying the varying degrees of participation in learning where only the case of one (1) would be all inclusive in terms of the presence of the Shechinoh is that with two (2) people learning their words are written in a book of remeberance. With the case of three (3) the participants were judging, making peace, not learning. So we are told this also is included as learning. In the case of ten (10) the difference is that the Shechinoh arrives before the assembly.

 NOTES 

1. RASHI - Songs and praises in harmony are said as a congregation. 

2. RASHI - Explains that a congregation consists of ten (10) since by the twelve (12) spies the term "eidoh" was used and excluding Coleiv ben Yefuneh and Yehoishua bin Nun who were not spying leaves ten (10). 

3. MESECHTE SANHEDRIN - Explains that a panel of three (3) judges are called "eloihim". 

4. RASHI - The transalation of the word "vayaksheiv" is Has-hem was waiting over there. 

5. METZUDOIS - Transalates the word "vayaksheiv" as Has-hem listens. 

6. R'CHAIM VELOZSHIN - In his seifer Ruach (Nefesh) Chaim in Mesechte Ovois (3.2) discusses the point where two (2) people are expounding Torah but only for ulterior motives other than true learning, such as competition in proving who is right, etc. and not for helping or teaching one another, then the term "beineihem" is missing. If indeed there is real studying then we apply "vayaksheiv adnis vayishma". 

7. RASHI - "azkir es shemi ovoi eilecho ubeirachticho" represents a singular expression signifying that Has-hem is present even with one person learning Torah. 

8. CHOFETZ CHAIM - Realted a well known anecdote about R'NOCHUM of GORODNO when in hiding he observed R'Nochom while alone learning and a fiery sight appeared surrounding him signifying that Has-hem is present even with one person learning Torah.

 9. TOISEFOIS - Points out that "bechol maasecho beseifer nichtovim" assures a record of even one (1) person learning, however with two (2) they are recorded in a specialy reserved seifer. 

10. BEN YEHOIYODOH - Points out that there is a general seifer where all people are mentioned in which multiple participation in learning is recorded. This is in addition to the exclusive one. 11. RASHI - Explains that the Pesukim bear out the points that Has-hem premiers in the case of ten (10) and arrives simoultaneously in the case of three (3) judges.

 

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SUBJECT

7. The Tefilin that Has-hem wears. 

MASTER AND POSITION =

 R'OVIN BAR R'ADA / R'YITZCHOK - We know that Has-hem puts on Tefilin as it is said: 

VERSE: NISHBA ADNIS BIYEMINOI UVIZROIYA UZOI... 

SOURCE:Yesh.62.8 

VERSE: ...BIYEMONOI EISH DOS LOMOI. 

SOURCE: DevVez.33.2 [1 - 2] 

VERSE: ADNIS OIZ LEAMOI YITEIN... 

SOURCE:Teh.29.11 

VERSE: VEROU KOL AMEI HOORETZ KI SHEIM ADNIS NIKRO OLECHO VEYORU MIMEKO. 

SOURCE: DevKiSov.28.10 [6 - 7] 

R'ELIEZER HAGODOIL - The term "veyoru" refers to the Tefilin of the head. R'NACHMAN BAR YITZCHOK - Said to R'CHIYO BAR OVIN Has-hem's Tefilin contains the Posuk: 

VERSE: UMI KEAMCHCHO YISROEIL GOI ECHOD BOORETZ... 

SOURCE:DivHayI.17.21 

That it is praises of us is borne out as follows: 

VERSE: ES ADNIS HEEMARTO HAYOIM...

SOURCE: DevKiSov.26.17 [3 - 4] 

VERSE: VAADNIS HEEEMIRCHO HAYOIM... 

SOURCE: DevKiSov.26.18 [3 - 4] 

Has-hem therefore said "you have made Me one entity in the world..." as it is said: 

VERSE: SHEMA YISROEIL ADNIS ELOIKEINU ADNIS ECHOD. 

SOURCE: DevVoes.6.4 [6(5) - 7(6)] ".

..I will in turn reciprocate it", as it is said: 

VERSE: UMI KEAMCHO YISROEIL GOI ECHOD BOORETZ. 

SOURCE:DivHayI.17.21 

R'ACHA BEREI DEROVO - He said to R'ASHI what are in the other compartments of Has-hem's Tefilin ? 

VERSE: KI MI GOI GODOIL... 

SOURCE: DevVoes.4.7 [2 - 3] 

VERSE: UMI GOI GODOIL... 

SOURCE: DevVoes.4.8 [2 - 3] 

VERSE: ASHRECHO YISROEIL... 

SOURCE: DEvVezHab.33.29 [6 - 7] 

VERSE: OI HANISOH ELOIKIM... 

SOURCE: DevVoes.4.34 [2 - 3] 

VERSE: ULESITCHO ELYOIN... 

SOURCE: DevKiSov.26.19 [3 - 4]

The Pesukim are arranged in four (4) partitions in a combined fashion where they are similar in significance as folloes: "ki mi goi/umi goi", "ashrecho/umi keamcho", "oi hanisoh" and "ulesitcho".  The Tefilin of the arm contains all the Pesukim, like in ours.

NOTES 

1. BAL HATANYO - A warden approached him when he was in jail and fainted at the sight of him wering his Tefilin. Attributing this to the Posuk "veyoru mimeko" his disciples asked him but they see us each day with Tefilin wiyhout this effect. He then expounded the Posuk as not saying on the head but in the head, infused and ingrained in the mind. 

2. RASHI - Explains that in our Tefilin we write praises to Has-hem while in Has-hem's Tefilin the praises of us are contained. 

3. TOLDOIS ODOM - Our ability to do Mitzvois and to experience their spirituality is as a result of Has-hem doing the same Mitzvoh and transmuting the sanctity to us. Tis is confirmed by the format "asher kidxhonu bemitzvoisov", his Mitzvois.

 

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SUBJECT 

8. The concern Has-hem has for the dedicated servant. 

MASTER AND POSITION 

R'OVIN BAR R'ADA / R'YITZCHOK - One who is accustomed to attending Shule each day and misses once, Has-hem aska of his whereabouts, as it is said:

 VERSE: MI BOCHEM YEREI ADNIS SHOIMEIA BEKOIL AVDOI ASHER HOLACH CHASHEICHIM VEEIN NOIGAH LOI... 

SOURCE:Yesh.50.10

"Chasheichim" means if he pursued darkness, ie. activity unrelated to preparation of davening, then "veein noigah" he will not have light, otherwise he will indeed have. The reason being beacause he went for his own needs without being faithful as it is said: 

VERSE: ...YIVTACH BESHEIM ADNIS. 

SOURCE:Yesh.50.10 

NOTES

1. MARSHO - Explains that "shoimeia bekoil avdoi" means one comes to hear the shliach tzibur. 

 

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SUBJECT 

9.  Has-hem's reaction to the lack of attendance in Shule. 

MASTER AND POSITION 

R'YOICHONON - If Has-hem arrives and does not find ten (10) in Shule He immediately becomes angry because there is no one there to answer for that which requires ten (10) as it is said: 

VERSE: MADUA BOSI VEEIN ISH KOROSI VEEIN OINEH... 

SOURCE: Yesh.50.2 

NOTES 

1. R'AKIVA EIGER - A ZOIHER in Parshas Terumoh brings a parable of a king meeting with a certain community to highlight the Posuk of "madua boosi". Only one (1) person was there to greet him at the time since as he explained the others were making proper preparations. This impressed the king and the one (1) person was credited for vindicating the others for being late. Had no one been there great distress could have resulted. 2. NOAM MEGODIM and MEOIR EINAYIM - "Ish" in the above Posuk signifies a person who effuses goodness and righteousness to others. It is a necessary ingredient for one who is resolute to represents the entire congregation and indeed appeases and not anger the glory of Has-hem. 

 

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SUBJECT 

10. The importance of a permanent place to daven in. 

MASTER AND POSITION

R'CHELBOI / R'HUNO - Whoever establishes a permanent place for prayer is considered a disciple of Avrohom Ovinu. Has-hem will similarly help him and people will enquire of him even after his demise, as it is said regarding a permanent place for Tefiloh: 

VERSE: VAYASHKEIM AVROHOM BABOIKER EL HAMOKOIM ASHER OMAD SHOM... 

SOURCE: BerVayer.19.27 [3 - 4] 

"Amidoh" is Tefiloh as it is said: 

VERSE: VAYAAMOID PINCHOS VAYEFLAL...

SOURCE: Teh.106.32 

NOTES 

1. MEFORSHIM - Testify that Yitzchok Ovinu davened at the door of the garden of eden or the Meoras Hamachpeiloh, "losuach basodeh". Avrohom Ovinu also knew where this is but elected to daven in his home. Therefore the Posuk attributes the credit for the importance of establishing a permanent place for davening to him even in one's own modest home. Furthermore, the first Brocho in the Shemoinei Esrei is dedicated to Avrohom. 

2. MECHABER - In (90.19) rules that one should in addition to a steady Shule also establish a permanent spot, within four (4) cubits, in the Shule. 

3. MOGEIN AVROHOM - In one's house or place of work one should as well designate a permanent place for Tefiloh.

 4. KAV HAYOSHOR - Supplies a ZOIHAR which assures a permanence to a newly built home provided one appropriates a space there for Tefiloh. 

 

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SUBJECT

11. The requirement to run to Shule, the rewards for attending a lecture, consoling the bereaved, fasting, effects of eulogising and jesting at a wedding. 

MASTER AND POSITION 

 R'CHELBOI / R'HUNO - Upon leaving a Shule one should not take long steps or imply hurridness. 

ABIEYA - The rushing away is discouraged, however on th approach it is considered a Mitzvoh. 

VERSE: ...NIRDEFOH LODAAS ES ADNIS... 

SOURCE: Hoish.6.3 R'ZEIRO - Whe he saw the Rabonon running to a lecture on Shabos he thought they were desecrating it. However when he heard the ruling of R'TANCHUM / S'YEHOISHUA BEN LEIVI that a person should always run to a lecture even on Shabos at which point he also ran as it is said: 

VERSE: ACHAREI ADNIS YEILCHU KEARYEIH YISHAG... 

SOURCE: Hoish.11.10 

R'ZEIRO - The reward for hearing a lecture is for the running. 

ABIEYA - The reward for hearing the lecture on a Yoim Toiv when everybody attends is for being harassed by the tight quarters with others and instead of being annoyed he appreciates the enthusiasm of everyone in learning Torah.

 ROVO - The reward for learning is due to the power of concentration and strain that is required to understand the meaning.

 R'POPO - The reard of consoling the bereaved is not by saying anything but by just being there and feeling the pain with them. 

MAR ZUTRO - The reward of a fast day is the charity through the appeals that would be given that day. 

R'SHEISHES - The effects of a eulogy is not the substance of what is being said but rather the tone, which bring the attendees to crying. 

R'ASHI - On the other hand at a wedding feast the contents of what is being said is the essence in order to delight the groom and bride.

 NOTES 

1. RASHI - When a person is chased as in "nirdefoh" it signifies running. 

2. MARSHO - Explains that the running to do a Mitzvoh can occur on Shabos also, since on Shabos one must move on foot in a different manner, by likenung the running to parallel that being caused by a chase from a lion, which will certainly take place on a Shabos as well. 

3. R'ASHI - Being rewarded for running is due to the fact that most people do not understand it anyhow but for the physical effort they are rewarded. 

4. MAGID TAALUMOIS (BENEI YISOSCHOR) - Connects the discussion on demons, as to how they bother people, to this discussion by pointing out that a lecture before Yoim Toiv prepares people for its santity and is decidedly where they attempt to do damage as opposed to Shabos where the sanctity comes on its own that they lack this power. 

5. ARI ZAL - When a person sweats his soul improves immensly while doing a Mitzvoh. 

6. FAMOUS STURY - When a jew would come to a Tzadik and pour his heart out the Tzadik after trying in vain to help would run after him and offer to cry with him. Afterwards the jew would exclaim how wonderful this felt and did indeed help. 

7. MARSHO - In Mesechte Megiloh explains that especially at the end of a fast day when people feel the hungriest are more prone to give charity. 

 

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SUBJECT

12. The direction one must face when davening, 

MASTER AND POSITION 

 R'HUNO - A person who daven's in the back of a Shule with his back facing the front is termed wicked since he is careless of and wants no part in the rest of the attendees as it is stated: 

VERSE: SOVIV RESHOIM HISHALOCHUN... 

SOURCE:Teh12.9 

ABIEYA - The above ruling iappplies only if his back faces the front of the Shule but if he is in the rear only arbitrarily it is fine. A case of one who was facing oppositlywas confronted by Eiliyohu Hanovi disguized as an arab merchant and said to him "kadu bar" are you praying to ? and he immediately drew his sword and slayed hin. 

NOTES

1. RASHI - Suggests that if one turns his back to the front he implies that there are "kadu", two (2) "bar", powers, in the world. 

2. MARSHO - Says that the person who killed the individual was an arab and not Eliyohu, sinc he does not come to kill anyone but rather brings good tidings. 3. MECHABER - iN (90.6) DISCUSSES If one stands in front of the Shule by the door he still must face towards the front and not with his back to the door. In the case of a wall in front of the Oroin and he is behind this wall he should face the Oroin even though his back is facing opposite that of the congregation and not with his back to the Oroin..

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