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BEKIUS OF MESECHTA BROCHOIS DAF 8

1. The explanations of the seeming discrepancy of evil people who prosper even in the face of their offensiveness to righteous people. 

2. The establishing a permanent place for davening. 

3. The greater purpose of servicing a Torah sage versus the actual learning of Torah. 

4. The davening with a MInion. 

5. The value of living in the Diaspora during the exile vis-a-vis living in Eretz Yisroeil. 

6. The finesse of entering a Shule to daven. 

7. Things a person should daven for. 

8. The values of Halochoh as it relates to learning it and the place where it is learned. 

9. Clarification of the fear of Heaven versus the necessity of working for sustenance. 

10. Living near one's teacher. 

11. Walking out of a Shule during the reading of the Torah. 

12. Reviewing the weekly Parshoh, laws pertaining to an Aramite woman, being careful in cutting meat and from an elderly sage who forgot his learning, specific points regarding koshering of a chicken, rules for respecting the holiness of a Shule. 

13. The habits of the Moidiin. 

 

SUBJECT 

1. The explanations of the seeming discrepancy of evil people who prosper even in the face of their offensiveness to righteous people. 

MASTER AND POSITION 

R'YOICHONON / R'SHIMOIN BEN YOICHOI = It is permitted to contend with wicked people in this world as it is said: 

VERSE: OIZVEI SOIROH YEHALELU ROSHO VESHOIMREI SOIROH YISGORU VOM. 

SOURCE: Mish.28.4 

R'DOISTOI BAR MOSUN = It is permitted to contend with wicked people in this world as it is said: VERSE: OIZVEI SOIROH YEHALELU ROSHO VESHOIMREI SOIROH YISGORU VOM.

SOURCE: Mish.28.4 If one would whisper in your ear the following so as not to take up with the evil doers respond that the weak hearted interpretation should not stand but rather reinterpret thus, "do not content with the wicked in order to become like them, etc.: 

VERSE: ...AL TISCHAR BAMEREIIM AL TEKANE BEOISEI AVLOH. 

SOURCE: Teh.37.1 The following Posuk sustantiates the above by interpreting the term "tekanei / yekanei" as not zealous but rather jealous: 

VERSE: AL YEKANEI LIBCHO BACHATOIM KI IM BEYIRAS ADNIS KOL HAYOIM. 

SOURCE: Mish.23.17 

R'YITZCHOK = It is not permitted to contend with wicked people in this world because he can prosper and persevere as well as win in judgement and even beat his opponents as it is said: 

VERSE: YOCHILU DEROCHOV BECHOL EIS... 

SOURCE: Teh.10.5 

VERSE: ...MOROIM MISHPOTECHO MINEGDOI... 

SOURCE: Teh.10.5 

VERSE: ...KOL TZOIREROV YOFIACH BOHEM. 

SOURCE: Teh.10.5 

To correlate this difference of opinion by differentiating between personal dealings which should be avoided with him and spiritual considerations in which one may feel safe in vindication. Or we can classify the subject as spiritual and differentiate between an evil person who thrives and to be avoided against one who is unfortunate. Or we can classify the subject as the case of a successful wicked person and differentiate between the defender whether he is ordinarily righteous ans avoid a situation or perfectly righteous in which case he can react accordingly. 

R'HUNO = What is the meaning of the following Posuk insofar as the evildoers thrash the righteous vis-a-vis the next two (2) Pesukim wherein the righteous are to be protected: 

VERSE: ...LOMOH SABIT BOIGDIM TACHARISH BEVALA ROSHO TZADIK MIMENU. 

SOURCE: Habak.1.13 

VERSE: ADNIS LOI YAAZVENU VEYODOI... 

SOURCE: Teh.37.33

VERSE: LOI YEUNEH LATZADIK KOL OVEN... 

SOURCE: Mish.12.21 

This is resolved since a wicked person can only be victorious with an ordinary righteous man but not with a perfectly righteous one. Or it can refer to a case of a successful wicked person who can overpower anyone.h 

NOTES 

1. TZLACH = Stresses theat the word "oilom hazeh" to mean that in oilom habo they are not there. 

2. MAGID TALUMOIS = Stresses theat the word "oilom hazeh" to mean that if one sees the wicked abusing afellow jew one is to come to his rescue. However, if one sees a wicked person violate a precept he should leave that to the courts. 

3. BEN YEHOIYODO = Interprets the term "oilom hazeh" as physical punishments rather spiritual ones such as excomunication since this could be too devestating. 

4. RASHI = Interprets "yochilu" to mean successful. 

5. SKOLYER REBE - Narrated a story he geard fro the BRODE ROV who heard it from R"SHIMOIN SOIFER who heard it fron his father the CHASAM SOIFER who learnt by his Rebe R"NOSON ADLER. As a student R"NOSON asked him to try to suppress a rowdy disrespecting gathering of a marriage feast so they could study in unobtrusive noise. After a number of tries when he returned with a bruised face R"NOSON blew a Shoifer and subsequently the groom perished. When this was reported to the judge he refused to arrest him saying that he may blow the Shoifer against me too.

 

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SUBJECT 

2.  The establishing a permanent place for davening. 

MASTER AND POSITION 

 R'YOICHONON / R'SHIMOIN BEN YOICHOI - When a person establishes a set place for davening his enemies will fall underneath him as it is said: 

VERSE: VESAMTI MOKOIM L(EAM)I YISROEIL UNETATIV VESHOCHAN TACHTOV VELOI YIRGAZ OID VELOI YOISIFU VENEI AVLOH LEANOISOI KAASHER BORISHOINOH. 

SOURCE: ShmII.7.10

 R"HUNO - Does the promise with the building of the Beis Hamikdosh mean that it will protect us from "leanoisoi" as above from being annoyed or "lechaloisoi" from being destroyed as follows ?:

 VERSE: VESAMTI MOKOIM LEAMI YISROEIL UNETATIHU VESHOCHAN TACHTOV VELOI YIRGAZ OID VELOI YOISIFU VENEI AVLOH âLECHALOISOIü (by us LEVALOISOI) KAASHER BORISHOINOH. 

SOURCE: DivHayI.17.9 

We reconcile by explaining that at first we will be spared annoyance and at the end when we sinned we will be spared only anihilation. 

 NOTES

1. REDAK - Interprets the word "yirgaz" as when a person is angry because he has no place to settle himself. 

2. RIF - Opines that an established place for oneseelf is for learning, not davening, since it says "unetativ" which means learning. As the NETZIV points out "vechayei oilom nota" which means Torah. 

 

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SUBJECT 

3. The greater purpose of servicing a Torah sage versus the actual learning of Torah. 

MASTER AND POSITION 

 R'YOICHONON / R'SHIMOIN BEN YOICHOI - Greater is the servicing a Torah sage than the actual learning of Torah as it is said: 

VERSE: ...POI ELISHO BEN SHOFOT ASHER YOTZAK MAYIM AL YEDEI ELIYOHU. 

SOURCE: MelII.3.11 

 NOTES

1. BENEI YISOSCHOR - In his Seifer Agro depirke teaches that when a pious rson decides on an issue of law he recieves divine inspiration to cide correctly as opposed to a theoretical discussion wherein he not as sure. 

 

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UBJECT

4.  The davening with a MInion. 

MASTER AND POSITION 

R'YITZCHOK to R'NACHMON - Why don't you go to shule to daven. He answered he cannotas he is too weak. So he offered to gather ten (10) people for a minion. He responded it is too much of a bother, not up to it. He then suggested that he daven at the same time as the congregation does. So he pondered why is this so important ? 

 So he said that R'YOICHONON / R'SHIMOIN BEN YOICHOI said what is meant by the following is taht a specific time for davening does indeed exist and it occurs when a congregation gathers for Tefiloh:

VERSE: VAANI SEFILOSI LECHO ADNIS EIS ROTZOIN... 

SOURCE: Teh.69.14 

R'YOISI BEREBI CHANINO - We can prove that there exists a proper time for davening more than other times by the following: 

VERSE: KOI OMAR ADNIS BEEIS ROTZOIN ANISICHO... 

SOURCE: Yesh.49.8

 R'ACHA BEREBI CHANINO - We can prove that there exists a proper time for davening more than other times ("kabir" being used in a sense of "tzibur") by the following Pesukim: 

VERSE: HEIN KEIL KABIR VELOI YIMOS...

 SOURCE: Iyov.36.5 

VERSE: PODOH BESHOLOIM NAFSHI MIKROV LI KI VERABIM HOYU IMODI. 

SOURCE: Teh.55.19 

 R'NOSON - We know that Has-hem does not despise the Tefilois of a congregation by the following: 

VERSE: HEIN KEIL KABIR VELOI YIMOS... 

SOURCE: Iyov.36.5 

VERSE: PODOH BESHOLOIM NAFSHI MIKROV LI KI VERABIM HOYU IMODI. 

SOURCE: Teh.55.19 

Has-hem says that "podoh besholoim nafshi" means that any person who involves himself in Torah study, acts of kindness and davens with a congregation it is as if he redeemed Me and my children from the nations.

 RESH LOKISH - Whoever has a Shule nearby and does not attend he is deemed a bad neighbor due to his sparse association (only touches) with his legacy as it is said: 

VERSE: KOIH OMAR ADNIS AL KOL SHECHEINIE HOROIM HANOIGIM BANACHALOH ASHER HINCHALTI ES AMI ES YISROEIL... 

SOURCE: Yirm.12.14

 In addition, he causes exile for him and his children as it continues further ("noisshom" to pluck, ..."vees"... him 'and' his children): 

VERSE: ...HINEINI NOISSHOM MEIAL ADMOSOM VEES BEIS YEHUDOH ETOISH MITOICHOM. 

SOURCE: Yirm.12.14 

NOTES

1. RASHI - In the Posuk "podoh..." "berabim" represents davening with a congregation, Torah means "sholoim" as in "vechol nesivoiseho sholoim" and "sholoim" again represents acts of kindness to others which cultivates peace. 

2. RASHBO - That Avoidoh, Torah and kindness are cosecutively thought, diction and action. 

3. TIFERES SHLOIMOH - The term "with a congregation" in addition to Avoidoh refers to Torah and kindness. "Podoh", redemption cannot occur if we learn say for aquiring reward and not to teach it or we daven only for ourselves. 

4. R'YOINOSON EIBISHITZ - One time depleted his savings account to bail out somebody. Others wanted to partake in the Mitzvoh and he refused. Upon the person's redemption his money was returned, realizing that heaven rejected his selfishness in carrying out this Mitzvoh alone. 

5. GRO - (An activity which must reverse a destruction of such magnitude as the Beis Hamikdosh and Diasporic exile must be accomplished through combined pluralistic action.) It is for this reason that a persons requests are more likely to be fulfilled during the repetition Shemoineh Esrei than the private one.

 

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SUBJECT 

5. The value of living in the Diaspora during the exile vis-a-vis living in Eretz Yisroeil. 

MASTER AND POSITION 

R'YOICHONON - He was told that there are elders living in Bovel and wondered how is this in light of the following Posuk "al hoadomoh" which means Eretz Yisroeil: 

VERSE: LEMAAN YIRBU YEMEICHEM VIMEI VENEICHEM AL HOADOMOH... 

SOURCE: Dev.Eik.12.21 [6(7)]

And was told that it was because they come early and stay late in the Shules. 

R'YEHOISHUA BEN LEIVI - He said ti his children to come early and stay late in Shules so that your lives will be extendd. 

R'ACHA BAR CHANINO - To substantiate the above statement refer to two consecutive "if-then" Pesukim as follows:

VERSE: ASHREI ODOM SHOIMEIA LI LISHKOID AL DALSOISIE YOIM YOIM LISHMOIR MEZUZOIS PESOCHOI. 

SOURCE: Mish.8.34 

VERSE: KI MOITZI MOITZEI CHAYIM... 

SOURCE: Mish.8.35 

NOTES

1. SHAMSHON REFOEIL HIRSCH - Explains "ashrei odom" to mean a driving forward direction, a person moving in the right direction. 

2. RITVAZ - Was asked if a prisoner was offered a day pass, should he take an immediate occasion or wait for Yoim Kipur. The response was take it right away since one does not permitted to postpone davening with a congregation. 

3. MISHNEH BERUROH - In (90) rules in case of a great loss one may forgo a Minion. If however, he stands to miss a large money deal by missing he is prohibitted from missing. R'ZALMAN MIRELISH while enroute to a Minion was presented a huge business deal and he refusd joyously when forgoing the oppurtunity to make a fortune in the merit of a Minion. Quotes the CHAYEI ODOM insofar as just coming to Shule for Kedushoh and Kadish, as some people feel, is not adequate, it must include Shemoineh Esrei.

 4. PENEI YEHOISHUA - Explains R'YOICHONON's surprise of elders living in Bovel, certainly there are elders living all over. What surprised him however was that statistically they outlived others due to the brochoh "lemaan yirbu...al hoadomoh" and "al hoadomoh". 

5. BEN YEHOIYODOH - Actually "al hoadomoh" means in Shules which have the status of Eretz Yisroeil as the Gemoro in Megiloh says that they will head towards. 6. SATMAR ROV - That "al hoadomoh" being like Eretz Yisroeil applies as well to homes conducted in a righteous manner. 

 

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SUBJECT

6. The finesse of entering a Shule to daven. 

MASTER AND POSITION 

 R'CHISDO - A person shall enter a Shule with two (2) doors and then begin to daven. This however means the time it takes to walk a distance of two (2) doors. 

NOTES

1. RASHI / YERUSHALMI - Interprets the meaning of two (2) doors as a respectful conduct of staying away from the door to indicate a desire to remain and not rush to leave. However if your permanent place is at the door it is proper since the reason is obvious. 

2. MAHARAM MIROTENBERG - Views the reason as being due to being distracted by outside activity. If there is nothing to see it is proper to sit at the door. 

3. ROSH - The limit of two (2) doors is a time interval required for composing oneself for davening, what and for who. 

4. BACH / MOGEIN AVROHOM - The limit of two (2) doors is the actual requirement of building same with a small hallway in order not to enter the Shule where people are davening directly from the street and disturbing them. 

 

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SUBJECT 

7. Things a person should daven for. 

MASTER AND POSITION 

R'CHANINO - The term "leeis metzoi" in the following Posuk is interpreted to signify finding a wife. This is borne out in the next Posuk: 

VERSE: AL ZOIS YISPALEIL KOL CHOSID EILECHO LEEIS METZOI... 

SOURCE: Teh.32.6 

VERSE: MOTZO ISHOH MOTZO TOIV... 

SOURCE: Mish.18.22 

When a person married in the west (Erettz Yisroeil) he was asked which target did you achieve "motzo" and drew out the will of Has-hem as it is said:

 VERSE: MOTZO ISHOH MOTZO TOIV... 

SOURCE: Mish.18.22 or "moitze" as it is said: 

VERSE: UMOITZE ANI MAR MIMOVES ES HOISHOH... 

SOURCE: Koih.7.26 

R'NOSON - The term "leeis metzoi" in the following Posuk is interpreted to signify finding Torah. This is borne out in the next Posuk: 

VERSE: AL ZOIS YISPALEIL KOL CHOSID EILECHO LEEIS METZOI... 

SOURCE: Teh.32.6 

VERSE: KI MOITZI MOITZEI CHAYIM...

 SOURCE: Mish.8.36 

R'NACHMON BAR YITZCHOK - The term "leeis metzoi" in the following Posuk is interpreted to signify finding a method of demise. This is borne out in the next Posuk: 

VERSE: AL ZOIS YISPALEIL KOL CHOSID EILECHO LEEIS METZOI... 

SOURCE: Teh.32.6 

VERSE: ...LAMOVES TOITZOOIS.

SOURCE: Teh.68.21

 It is also said that there are nine hundred three (903) methods of terminating life. The numerical value of "toitzoois" is nine hundred three (903). The worst method of death is asthma and can be compared to extracting a thorn from a piece of wool or as threading a string through a windpipe and on the other hand the easiest is the kiss of death which can be compared to removing a strand of hair from milk. 

R'YOICHONON - The term "leeis metzoi" in the following Posuk is interpreted to signify finding a grave site. This is borne out in the next Posuk: 

VERSE: AL ZOIS YISPALEIL KOL CHOSID EILECHO LEEIS METZOI... 

SOURCE: Teh.32.6 

VERSE: HASEMEICHIM ELEI GIL YOSISU KI YIMTZEU KOVER. 

SOURCE: Iyov.3.22 

ROVO BAR RAV SHILO - A person must ask for compassion even untill the last shovel full of earth at his burial.

 MAR ZUTRO - The term "leeis metzoi" in the following Posuk is interpreted to signify finding a bathroom. 

VERSE: AL ZOIS YISPALEIL KOL CHOSID EILECHO LEEIS METZOI... 

SOURCE: Teh.32.6 

In Eretz Yisroeil they said the Mar Zutro's interpretation is the best one of all. 

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NOTES 

1. CHASAN SOIFER / R'NOSON ADLER - Says that "motzo toiv" signifies the moment when a wife is assigned to a man [forty (40) days before he is even formed as an embryo]. "Moitze ani mar..." signifies that marriage which a person picks out himself and does not work out.

 2. MARSHO - From the context of the Posuk "ki moitzi moitzei chayim..." it means Rorah.

 3. SEMICHAS CHACHOMIM - "Finding Torah" means finding time to learn since the first question asked will be "did you set aside time for learning Torah ?"

 4. RASHI - Interprets "a method of demise" as finding a peacful demise.

 5. MARSHO - Bears out the concept of the numerical value of "moitzoois" as being pertinent since grammaticallly the Posuk should have said "moitoois". 

6. SHAAGAS ARYEH - He once offered to reward a vagabond for rescuing a child from a monastery that he would be buried next to him. Prior to his death, after the Shaagas Aryeh's death, he asked that the promise be made good. They would not comply. At the funeral procession a storm developed and could not proceed so they buried him on the spot. It turned out to be right near the Shaagas Aryeh. 

7. RASHI - To pray for a bathroom was so superior since in Bovel it was difficult to dig near their homes and had to journey to the fields. 

8. MARSHO - The reason in Eretz Yisroeil they said the Mar Zutro's interpretation is the best one of all was because it fits in better in the Posuk.

 9. RITVO - In Eretz Yisroeil they said the Mar Zutro's interpretation is the best one of all since the ability to keep oneself clean is the praise of his essence. 

 

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SUBJECT 

8. The values of Halochoh as it relates to learning it and the place where it is learned. 

MASTER AND POSITION 

RAFROM BAR POPO - Said to ROVO after ROVO proded him as to what he is saying in the Shules in the name of R'CHISDO thAt Has-hem loves the gates that are marked or designated for learning Halochoh more than places intended for davening or other forms of learning as is meant by the following Posuk: 

VERSE: OIHEIV ADNIS SHAAREI TZIYOIN MIKOIL MISHKENOIS YAAKOIV. 

SOURCE: Teh.87.2 

R'CHIYO BAR AMI / ULO - Since the Beis Hamikdosh was destroyed Has-hem posesses only the four (4) cubits of Halochoh.

 ABIEYA - Used to learn in his house and daven in Shule. When he heard the rule of R'CHIYO BAR AMI / ULO above he only daven where he learnt, ie. in his home. 

R'AMI and R'ASI - Had thirteen (13) Shules in Teverioh but would only davem in between the pillars of where they used to learn. 

NOTES 

1. MARSHO - Those places designated for learning Halochoh are intended for studying how to conduct oneself in every day matters. The Sanhedrin stationed at the entrance of the Beis Hamikdosh had an element of the Shechinoh resting on them so as not to decide incorrectly so when scholars gather to learn Halochoh the same effect of the Shechinoh is present, ie. Has-hem's four (4) cubits of Halochoh. 

2. RASHI - Learning between the pillars are those that were holding up the Shule where they used to learn.

3. SHLOH - The pillars represent the two (2) poles of the Seifer Torah, they would stare at the letters of the Torah and daven while drawing from its holiness.

 4. TOISEFOIS - In Daf 30 says that between the pillars meant davening alone without a congregation in the place thAt they learnt in. 

5. RAMBAM - Stresses that davening in the same place where one learns means with a Minion. 6. TZLACH - That RASHI means also that davening in the same place where one learns means with a Minion. 

 7. CHASAM SOIFER - The idea of four (4) cubits represents four (4) concepts of Torah so that the Shechinoh rests, ie "lillmoid, ulelameid, lishmoir velaasois" - learning, teaching, sustaining the negative commands and positive commands as well as Mikro, Misnoh, Talmud and Halochoh. 

8. BEN YEHOIYODOH - The idea of four (4) cubits represents four (4) concepts of Torah so that the Shechinoh rests, ie. Peshat, Remez, Drush and Soid. 

 

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SUBJECT 

9.  Clarification of the fear of Heaven versus the necessity of working for sustenance.

MASTER AND POSITION 

R'AMI VER'ASI - A person is greater if he lives off the labor of his own hands than one who fears Heaven. The following Pesukim show more praise for the laborer: 

VERSE: ...ASHREI ISH YOREI ES ADNIS... 

SOURCE: Teh.112.1 

VERSE: YEGIA KAPECHO KI SOICHEIL ASHRECHO VETOIV LOCH. 

SOURCE: Teh.128.2 

NOTES 

1. MARSHO - References a Gemoro in Tienis where R"CHANINO BEN DOISO pleaded for fortune and recieved a diamond. He subsequently noticed a table leg missing and realized his folly in his request and returned it. Although his fear of Heaven prompted this but a better route would be achieving it on one's own. 

2. R'YIEVI - Explains that one's own pleasure from learning Torah is better that if it is derived from fear of Heaven. 

3. SHLOH - Based on a Gemoro in Mesechtes Chulin a scholar who studied and knows the laws is better that one who out of fear of Heaven is overly stringent because he does not know better. 

 

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SUBJECT

10. iving near one's teacher. 

MASTER AND POSITION 

 R'CHIYO BAR AMI / ULO - One should always live in the vicinity of his teacher so he would refrain from misconduct. This is taken from Sloimoh Hamelech who did not marry the daughter of Paroih only after his teacher Shimi Ben Gero passsed away. This is not a contradiction to the rule that one should not live so close since it depends whether he can humble himself or be submisive to him it is proper otherwise it is better to live away. 

NOTES 

1. RASHI - it is better to stay away from living near one's teacher if unable to submit himself to him thereby transgressing only unwillingly by not availing himself of his teachings. 

 

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SUBJECT 

11. Walking out of a Shule during the reading of the Torah. 

MASTER AND POSITION

 R'HUNO BAR YEHUDO / R'MENACHEM / R'AMI - The following Posuk refers to a person who opens a seifer Torah and departs: 

VERSE: ...VEOIZVI ADNIS YICHLU. 

SOURCE: Yesh.1.28 

R'AVUHU - He did depart but only in between parshois (aliyois). 

R'POPO - He questioned whether it is permitted to depart between Pesukim, which response was "teiku". 

R'SHESHES - Would turn aside when the seifer Torah was open claiming that he is learning and the reader is learning and there is no contradiction.

 NOTES 

1. MECHABER - In (146.1) rules that one cannot leave once the Seifer Torah is place on the table and opened. In between aliyois it is acceptable. 

2. MOGEIN AVROHOM - Walking out at the aliyois is only acceotable in emergencies but not all the time. 

3. MISNEH BERUROH - In the name of the PRI MEGODIM that walking out during the reading applies to a person who already heard the reading and also even if there is a quorum without him. 

 

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SUBJECT

12. Reviewing the weekly Parshoh, laws pertaining to an Aramite woman, being careful in cutting meat and from an elderly sage who forgot his learning, specific points regarding koshering of a chicken, rules for respecting the holiness of a Shule.

 MASTER AND POSITION 

 R'HUNO BAR YEHUDO / R'AMI - Each person should review the weekly segment of the Torah, twice the Posuk and once the translation. 

**DAF 8b (Omud 2)
 
This applies even to the Pesukim that contain only names as follows:

VERSE: ATOROIS VEDIVOIN... 

SOUECE: BamMat.32.3 [6(3)] 

Anyone who does so has his life lengthened. 

R'BIBI BAR ABIEYA - His view was to review the entire Torah on the eve of Yoim Kipur.

 CHIYO BAR R'MIDIFTI - Told R'BIBI that the following Posuk indicates that since Yoim Kipur is really on the tenth day and the ninth day when one eats is considered as if he fasted then that day is to be set aside for eating and not reviewing the entire Torah: 

VERSE: ...VEINISEM ES NAFSHOISEICHEM BESISHOH LACHOIDESH BOEREV... 

SOURCE: Vay.Emo.23.32 [5] 

HAHU SABO (ELIYOHU HANOVI) - Do not set aside another day to review the entire Torah but rather each segment in its proper week not too late and not too early, together witheveryone.

 R'YEHOISHUA BEN LEIVI - Said to his children to finish reviewing your weekly portions together with the congregation, twice the Posuk and once the transalation. He also said to them to be careful of the windpipe when slaughtering as required by R'YEHUDOH latter.

R'YEHUDOH - For chickens since they are roasted whole to be sure to cut the entire windpipe so the entire blood drains out. He also told them to be careful of a scholar who forgot his learning due to a mishap because as we see the Luchois which broke were nevertheless placed in the ark.

 ROVO - Said to his children when you cut meat do not cut it while in your hands. Some say this is because it is dangerous and some say because it may spoil the meal. Also do not sleep on an Aramitesse's bed. And do not traverse the back of a Shule while the congregation is davening.

 DISCUSSION -Why indeed not to sleep on an Aramitesse's bed: Beacause R"POPO's experience some say that this means that one should not go to sleep without saying the Shema, some say it means not to marry a convert and some say it means not to marry an Aramite woman. He visited an Aramitesse who told him to sit on her bed. Upon asking to reveal the contents under it he found the a dead child suspecting a libel blaming him for the death. Do not traverse the back of a Shule while the congregation is davening. 

CHACHOMIM - The above above situation prompted the admonition not to sleep on an Aramitesse's bed. 

R'YEHOISHUA BEN LEIVI - Ruled not to traverse the back of a Shule while the congregation is davening. 

ABIEYA - One can traverse if there is more than one door, or if there is more than one Shule, or if he is carrying a package, or if he running or if he is wearing his Tefilin. All these conditions appear as if he is respecting the holiness of the Shule. 

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NOTES 

1. RABEINU BACHIE - In Parshas Matois indicates that the names "atorois vedivoin..." are names that were changed by the Benei Ruvein but nevertheless are names of idol worshipping places. Do not however consider them as inferior and omit their repetitionin the review process. They contain secrets of the essence of Creation. 

2. OTHERS - That the promise of longer life is suggests that any squandering of Torah learning will be credited to you in more time to compensate for it. 

3. IYUN YAAKOIV / CHOIVAS DAAS - Explains that R'BIBI emanated from the Benei Eili who lived brief lives. So by reviewing the Torah Erev Yoim Kipur when the book of life is opened his chances for long life would be improved. 

4. ZOIHAR - Each Shabos is crowned with the portion of the Torah for that week and the whole world is drawn according to that portion. This was evidenced once in Belz where the loggers would cut trees on a hill in the summer and would slide them don the frozen river in the winter. One year the river would not freeze to which the BELZER ROV explained the children that year were learning the weekly portion out of sequence and therefore the weather also followed the corresponding season associated with the weekly portion. 

5. MECHABER - In (285.1) rules that even if one hears the reading of the Torah he is still obligated to repeat it, twice the Posuk and once the transalation. 

6. MISHNEH BERUROH - Explains that the above ruling in 285.1 is to exclude repeatong the entire segment at once and hearing it in Shule for a second time.

7. MOGEIN AVROHOM / LECHEM CHAMUDOIS - Refers to ruling where one may ex post facto combine the Torah readung in Shule with his ownto comply with the requirement.

8. MOGEI AVROHOM/SHAAREI TESHUVOH - Suggests reviewing it twice the Posuk and once the transalation. 

9. MISHNEH BERUROH - Refers to the MAASEH RAV in the name of the GRO that he would review an entire Parshoh or at the end of a subject twice and then thetransalation. Hwever each to his own custom. Refers to the RITAVAZ that if a person is knowledgeable in the intonations and is able he should review it from a genuine seifer Torah. In any event one should utilize his capability of the intonation even in a Chumish. 

10. ROSH - As ruled by the MECHABER that learning RASHI replaces saying the transalation. 

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11. MISHNEH BERUROH - If there is no RASHI for a particular Posuk one is to recite the Posuk thrice. 

12. TUR - If one recites the Pesukim with another commentary other than RASHI he has not fulfilled the requirement. 13. MISHNEH BERUROH - In quoting the TAZ he permitts any reliable understandable commentary. 

14. BEIS YOISEF - Since the transalation explains every word and RASHI delves into the inner meanings it is noble to review both. 

15. MISHNEH BERUROH - In (285.6) says to read the Parshoh in its entirety without interruption. 

16. TOISEFOIS / ROSH - One can go over the Parshoh from Sunday and on. 

17. MISHNEH BERUROH - One can go over the Parshoh from Shabos Minchoh and on since the new Parshoh has started.

 18. MISHNEH BERUROH - In (285.8) says to read the Parshoh in its entirety on Friday afternoon. 

19. SHAAREI TESHUVOH/MATEI YEHUDOH - It is best from the outset to review the entire Parshoh properly on an everyday basis. The GRO conducted himself this way each day after Shachris and finished Friday afternoon. 

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20. TOISEFOIS - Refers to a MEDRISH that RABEINU HAKODOISH instructed his children not to eat before they had gone over the pertinent Parshoh. 

21. MISHNEH BERUROH - Cautions, if there are however guest in your home not to prolong with the review at their expense of waiting but postpone it after the meal. 

22. OIR ZORUA - In the begining of his Hilchois Shabos alows one to review the Pashoh early Shabos morning if he had not done so yet. The review can also take place in the following order if missed: Before MInchoh Shabos, the next Wednesday as the previous week still belongs to the next one untill then and the RABEINU SIMCHOH allows untill and including Simchas Torah.

 23. CHASAM SOIFER - The acronym for Shemois is Shenayim Mikro Veechod Targum. The names of all jews are implied to be contained withiin, untill Moshiach comes, as being present at Sienie and yetzias mitzrayim. Each person has a corresponding Ois to his Neshomoh. Only in harmony by reviewing the Parshoh does he accomplish together with the congregation to mend the world. Also the transalation represents the world at large and by saying it once it is nullified to the holiness of the dual Posuk and thereby making his path holy wherever he goes. 

24. R'NISON GOOIN - R'Popo's visit to an Aramite woman to collect money owed to him. 

25. SEMICHAS CHACHOMIM - Explains the usage of the female gender in discussing the prohibition of sleeping on the bed of an Aramitesse but questions the reading of the Shema which does not necessarily pertain to the female. The implication is that the defiling power is more potent from the female and it is from these forces that one is saying the Shema to be protected from. 

26. MARSHO - The prohibition of sleeping on the bed of an Aramitesse signifies to say the Shema in LOshoin Hakoidesh. 

27. MECHABER - In (90.8) Hilchoiis Tefiloh says it is prohibited to exit a Shule through an open door while the congregation is davening Shemoineh Esrei since it appears as if he is an apostate. 

28. PRI MEGODIM - One should not pass the back of a Shule even during Shema and Pesukei Dezimroh also. 

29. MISNEH BERUROH - There does not have to be another Shule to permit passing the back but even another Minion elsewhere would also qualify. 30. REMOH - If one is riding on an animal one may also pass the rear of the Shule. 

 

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SUBJECT

13.  The habits of the Moidiin.

 MASTER AND POSITION 

R'AKIVA - Admired three (3) things about the Moidiin; they cut their meat only on a table (according to Halochoh one should not bite into large pieces of food), they only kiss hands of a friend (to prevent saliva from contact) and they only use the fields for private consultation (a house may not be private enough).

 VERSE: VAYISLACH YAAKOIV VAYIKRO LEROCHEIL ULELEIOH HASODEH EL TZOINOI. 

SOURCE: BerVayeitz.31.4 [5] 

NOTES 

1. RASHI - The lack of privacy in a house is due to "walls have ears". 

2. MARSHO - Althiugh Yaakoiv went into the field to tend the sheep however the Posuk stresses the word field. 

3. YOIREH DEOH - In (178) it is pointed out that good traits may be learned from the Goiyim without transgressing "uvechukoiseihem loi seileichu".

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