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BEKIUS OF MESECHTA BROCHOIS DAF 9

1. The conduct of the Persians. 

2. The destiny of the Persians. 

3. Reciting the Shema at the remotest times, immediately near dawn and sunrise. 

4. Discussion of the Mishnoh regarding the compatibility of Rabon Gamlieil's and the Rabonon's views and the expression of "loi zu bilvad" attributed to Rabon Gamlieil. 

5. Leaving from Mitzrayim and the time frame for eating of the Pascal sacrifice. 

6. The days prior to the redemption from Egypt.

 7. The treasures that were promised. 

8. The despoiling of the Egyptians treasures and the permisibility of returning to Egypt. 

9. The promise of redemptiom and the imortality of the jewish nation. 

10. When the Soton gangs up on holiness and only Has-hem's help can save. 

11. M I S H N E H - The time for saying of Shema in the morning. 

12. G E M O R O - The saying of Shema in the morning and meeting Geuloh to Tefiloh. 

13. The greatness of connecting redemption to prayer.  

 

SUBJECT 

1. The conduct of the Persians. 

MASTER AND POSITION 

 RABON GAMLIEIL - The three (3) likable things about the Persians: their modesty when eating, in the privy and in "dovor acheir".

 NOTES

1. RASHI - "Dovor acheir" means cohabitation. 

 

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SUBJECT 

2. The destiny of the Persians. 

MASTER AND POSITION 

 VERSE: ANI TZIVISI LIMKUDOSHOI...

 SOURCE: Yesh.13.3 

R'YOISEIF - The mekudoshoi in the above Posuk are the Persians who are prepared and destined for Gehenoim.

 NOTES

1. METZUDOIS - "Mikdoshoi" can mean prepare as it says "hiskadshu lemochor" in Yehoishua.7.13, prepare yourself for tomorrow. 

2. MARSHO - The mekudoshoi in the above Posuk are the Persians who gave permission to build the Beis Hamikdosh. They will attempt to claim credit for this in the future as a defense for their hatred of jews as it is said in Mesechte Avoidoh Zoroh, first Peirek that they are still prepared for Gehenoim. 

 

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SUBJECT

3. Reciting the Shema at the remotest times, immediately near dawn and sunrise. 

MASTER AND POSITION

R'YEHUDOH / SHEMUEIL - The Halochoh is like RABON GAMLIEIL (The time for the Shema is untill dawn). 

R'SHIMOIN BEN YOICHOI - A person can recite the Shema twice a night and fulfill the requirements of reciting in the day and evening, once before dawn and once afterwards since it is still before sunrise it can be considered night. 

DISCUSSION - The above contradiction, that reciting after dawn and by premise it is still night and one fulfills the daytime requirement with this implying therefore that it is day, is correlated by the fact that people awake at dawn thereby suggesting that it is day as well, however, it is actually night.

R'ACHA BAR CHANINO / R'YEHOISHUA BEN LEIVI - Says the Halochoh is like R'SHIMOIN BEN YOICHOI.  

SOME SAY - That R'ACHA BAR CHANINO said that R'SHIMOIN BAR YOICHOI / R'AKIVO held a person can recite the Shema twice a day and fulfill the requirements of reciting it in the day and evening, once after sunrise and once before. Since before sunrise one can still call it night.

 DISCUSSION - The above contradiction, that reciting before sunrise and by premise it is still day and one fulfills the nighttime requirement with this implying that it is night, is correlated by the fact that people are still sleeping at this time suggesting that it is night as well, however, it is actually day. 

 R'ACHA BEREBI CHANINO / R'YEHOISHUA BEN LEIVI - The Halochoh is as per R'SHIMOIN / R'AKIVO as above (one can recite the Shema twice in one day and fulfill the requirement of day and evening recital). 

R'ZEIRO - Reciting the Shema twice during the day and fulfilling is specifically without "hashkiveinu". 

R'YITZCHOK BAR YOISEF - What R'ACHA BEREBI CHANINO / R'YEHOISHUA BEN LEIVI said we know from a generality that was said when a pair of scholars returned inebriated from a wedding of a son of R'YEHOISHUA BEN LEIVI. Yhey dozed off and awoke after dawn to recite the Shema and asked R'YEHOISHUA BEN LEIVI for a ruling regarding reciting to which he rendered affirmative. It was said that in case of compelling circumstances he is reliable.

NOTES 

 1. RASHI - Since "hashkiveinu" pertains to the start of bedtime and cannot be said right before sunrise even though it can be considered night. 

2. RAMBAM/MECHABER - The converging views of R'SHIMOIN BEN YOICHOI are to be relied upon in an ex post facto case if one wakes up after dawn and did not say the second Shema or if he must leave on a journey arly and says the first Shema before sunrise. 

3. BAAL HAMOOIR / TOISEFOIS - The only allowance one has in reciting the Shema twice in a period is according to the second version of R'SHIMOIN BEN YOICHOI which is upon waking up after dawn and reciting the second Shema but not as the first one followed by a second one during the daytime.

 4. ROSH/RASHBO - Since we know that in the Mishneh RABON GAMLIEIL only allowed his sons to say the Shema until dawn since he felt that in this case it was not an inevitable one, it could have been avoided. However if drunkenness does occur unavoidably then saying the Shema after dawn would also be permitted. 

5. PENEI YEHOISHUA - Considers drunkenness an inevitable event however in the case where RABON GAMLIEIL allowed his sons to say the Shema only until dawn was because since they had come from a wedding feast which was a MItzvoh they were absolved from other Mitzvois and were not that much of a victim of circumstance to require the full leniency of the law to permit an after dawn recital of the Shema. 

6. TOISEFOIS - Says that R'ZEIRO meant that "hashkiveinu" can be said until dawn but not after. 

7. RITZ GEIUS - Skipping "hashkiveinu" means only untill "vasakneinu".

8. ROSH - Skipping "hashkiveinu" means in its entirety if it is after dawn.

9. MISHNEH BERUROH - In (235.32) rules like the ROSH that skipping "hashkiveinu" means in its entirety if it is after dawn. 

10. REMOH - IN (235) rules to say the two (2) brochois before the Shema and after the Shema to continue untill "hashkiveinu". 

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11. RAMBAM/MISHNEH BERUROH - Saying the Shema is permitted after dawn because "uveshochbecho", some people are still sleeping, but Shemoineh Esrei which is Maariv proper does not have this liberty and is definitely prohibited. 

12. MECHABER - Being inebriated is considered an inevitable event. 

13. RASHI - In the case of the Gemoro the two (2) inebriated scholars were permitted to say the Shema after dawn because they fell asleep. But being drunk alone does not suffice as a condition to say the Shema after dawn. 

14. SIFSEI CHACHOMIM - Says that RASHI's view is like that of the ROSH that being inebriated does not grant one the right to postpone the Shema until after dawn, nobody forces one to drink excessively. 

15. CHAZOIN ISH - Explains that even though the Torah is not stringent in a case where one sins by allowing an idiocy to overtake him. But in the case of drinking this is not a consideration since he had a choice in the matter at the outset. 

 

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SUBJECT

4. Discussion of the Mishnoh regarding the compatibility of Rabon Gamlieil's and the Rabonon's views and the expression of "loi zu bilvad" attributed to Rabon Gamlieil.

 MASTER AND POSITION

DISCUSSION - Did not the sons of RABON GAMLIEIL in the event related in the Mishnoh about thei being drunk know their fathers ruling of saying the Shema untill dawn ? Yes, but their question was do the RABONON who only permit the saying of the Shema untill midnight argue with you and therefore the majority rules or do the RABONON agree with you but have instituted an extra guard to prevent people from missing it alltogether ? It was concluded that R'GAMLIEIL was right but the RABONON have instituted an extra precaution to prevent people from missing it alltogether. 

DISCUSSION - Since RABON GAMLIEIL never ruled that saying the Shema is restricted untill midnight the expression of RABON GAMLIEIL in the Mishnoh is difficult in stating that "not only is this (the saying of the Shema restricted untill midnight ?) all other precepts the sages required its completion by midnight may also be perfirmed untill dawn such as burning of the fats and the eating of the sacrifice". However, interpret it to mean "not only is the reading of the Shema to be untill midnight but even that which the RABONON allowed untill midnight can also be completed up untill dawn but the chachomim have instituted an extra guard to prevent people from missing it alltogether". 

NOTES 

1. RASHI - Even if one misses the Shema alltogether one is still required to recite it as an untimely reading.  

 

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SUBJECT

5.  Leaving from Mitzrayim and the time frame for eating of the Pascal sacrifice. 

MASTER AND POSITION 

DISCUSSION - The Mishnoh recounts beside reciting the Shema until dawn two (2) other activities which also can be made untill dawn, namely burning of the fats and eating of sacrifice meats. Why is not mentioned eating of the Pascal sacrifice as being able to eat it until dawn ? Did we not learn that davening maariv each night, saying Haleil on the night of Peisach and eating the Afikoimon (Pascal sacrifice) can be done until dawn ? 

R'YOISEF - Answered that indeed the prohibition of eating the Pascal sacrifice after midnight is according to R'ELOZOR BEN AZARYO and the permissiveness of eating it until dawn is according to R'AKIVO. 

VERSE: VEOCHLU ES HABOSOR BALEILOH HAZEH... 

SOURCE: ShemBo.12.8 [4]

 R'ELOZOR BEN AZARYO - "Hazeh" in the Posuk above and in the Posuk below indicate that eating the Pascal meat is to occur until midnight.

 VERSE: VEOVARTI VEERETZ MITZRAYIM BALEILOH HAZEH... 

SOURCE: ShemBo.12.12 [4] 

R'AKIVO - Allows the eating of the Pascal meat untill dawn as implied in the Posuk below to mean during the time of "chpozoin" which occurred until dawn: 

VERSE: ...BECHIPOZOIN...

SOURCE: ShemBo.12.11 [4] 

We know this from "...LOI SEITZU ISH MIPESACH BEISOI AD BOIKER." ShemBo.12.22 [5] that "boiker" signifies dawn. The word "leiloh" is used to tell us that the meat cannot be eaten during the day. This has to be said because other sacrificial meats such as a thanksgiving (toidoh) offering can indeed be eaten as soon it is slaughtered, even in the day. The need of the word "hazeh" in relation to the eating the meat is however used to indicate that eating is not to take place on the following night. This could have been learnt from the fact that peace offerings which are minor ones and can be eaten for two (2) days and one (1) night (in a leisurely manner) so too a Pascal offering which is also a minor one and is to be eaten at night can likewise be eaten in a similar vein as a relationship of 2:1, albeit two (2) nights and one (1) day.

 R'ELOZOR BEN AZARYO - Who learns that "hazeh" is utilized for comparisson purposes that the Pascal meat is to be eaten only untill midnight learns the eating of the Pascal meat must be on the first night only from the following Posuk, "ad boiker" which limits the performance to night only: 

VERSE: VELOI SOSIRU MIMENU AD BOIKER... 

SOURCE: ShemBo.12.10 [4] 

 R'AKIVO - He does not use "ad boiker" but rather "haleiloh hazeh" to prove the first night time only eating since "ad boiker" could apply to the second morning. 

R'ELOZOR - Insists that "ad boiker" cannot mean a second morning, that any mention of "boiker" is definitly the first one. The above Masters dispute like the following Masters:

 VERSE: ...SHOM TIZBACH ES HAPESACH BOOREV KEVOI HASHEMESH MOIEID TZEISCHO MIMITZRAYIM. 

SOURCE: DevReeih.16.6 [7] 

The intended interpretion: "Boorev" as meaning afternoon, "kevoi hashemesh" as meaning evening and "moieid tzeischo" as meaning the morning. 

R'ELIEZER - Gives the following sequence: slaughtering is done in the afternoon, eating is in the evening and burning the left over is done in the morning.

R'YEHOISHUA - Gives the following sequence: slaughtering is done in the afternoon, eating is in the evening untill the morning, agreeing with 

R'AKIVO. R'ABA - All agree that the redemption from Mitzrayim occured at night and the departure occured in the day as it says: 

VERSE: ...HOITZACHO ADNIS ELOIKECHO MIMITZRAYIM LOILOH. 

SOURCE: DevReeih.16.1 [7] 

VERSE: ...MIMOCHORAS HAPESACH YOTZU VENEI YISROEIL BEYOD ROMOH... 

SOURCE: BamMas.33.3 [1] The differences are in who was in haste ("bechipozoin") as follows: 

R'ELIEZER BEN AZARYO - The Egyptians were in a rush to expel the jews because the plague was affecting them. 

R'AKIVO - The jews were in a rush to leave since they were eating the meat through the night and left in the morning. As further proof of the above, the two (2) Pesukim, "hoitzacho adnis eloikecho mimitzrayim loiloh" and "mimochoras hapesach yotzu venei yisroeil beyod romoh", tell us that the egyptians wanted the jews to leave at night which is when the redemption began and the jews did not hurry until the morning. 

NOTES 

1. RASHI - There never was a thought that the Pascal offering can be eaten during the day but rather a possibility of two (2) consecutive nights without the interceding day invalidating it. 

2. BACH - Brings the RASHBAM at the end of Mesechte Pesochim that performing the eating of the Pascal meat could indeed have been thought to be eaten two (2) nights and one (1) day. So R"AKIVO teaches that "haleiloh hazeh" signifies the first night only. 

3. TOISEFOIS - How can R'ELOZOR BEN AZARYO hold that "haleiloh hazeh" means untill midnight if "ad boiker" definitely means untill the morning ? The interpretation is that do not do anything that will cause the meat to be "left over" untill morning, ie. leave it over after midnight.

 4. RASHI - "Shom tizbach es hapesach boorev" means in the afternoon since "boorev" means dark as in shadows, when the sun begind to cast its shadow. "Moieid tzeischo" means burning in the morning, however the second morning since the first morning is still Yoim Toiv. Since R'YEHOISHUA agrees with R'AKIVO who permits to eat untill dawn then R'ELIEZER must hol like R'ELOZOR BEN AZARYO who permits to eat untill midnight, otherwise there would be no need to record their difference. 

5. RAMBAM - Rules like R'AKIVO who allows the eating of the Pascal meat untill dawn, however the Rabonon issued an edict to limit it untill midnight and that is really R'AKIVO's decission.

6. RASHBO - Rules that R'AKIVO allows the eating of the Pascal meat untill dawn categorically. 

7. MORDECHIE - Opines that R'AKIVO allows the eating of the Pascal meat only untill midnight ex post facto since meat left over after dawn is a Torah transgression liable for excommunication. 

8. MECHABER - In (477.1) says to be careful and eat the afikoimon before midnight since it is similar to the Pascal meat. 

9. RAMBAM - Although for the Pascal meat he does not allow eating after midnight, for the afikoimon he permits eating it all night. 

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10. BEIS HALEIVI - Discusses various different arguments as to why the RAMBAM differs with the Pascal meat versus the afikoimon. 

11. BIUR HALOCHOH - In (477) says that the RIF does not support a midnight deadline for the afikoimon. 

12. RISHOINIM - Disagree with the RAMBAM and rule like R'ELIEZER BEN AZARYO that for the Pscal meat and for the afikoimon the Torah deadline is midnight. 

13. GRO - Feels that according to those who agree with the RAMBAM and permit the eating of the afikoimon untill dawn should still be careful about it and limit themselves to midnight. 

14. MISHKENOIS YAAKOIV - If midnight passed and the first piece of matzoh has not been eaten one can still make a brochoh on it by relying on the RAMBAM. 

15. PRI MEGODIM - There are too many Rishoinim who say that the midnight deadline is to be adhered to and therefore if one passed the deadline one should eat the matzoh according to the RAMBAM but without a brochoh. 

16. BIUR HALOCHOH - in (477) resounds the view if inadvertently missing the midnight deadline to eat without a brochoh. 

 

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SUBJECT 

6. The days prior to the redemption from Egypt. 

MASTER AND POSITION 

VERSE: DABEIR NO BEOZNEI HOOM... 

SOURCE: ShemBo.11.2 [3]

 R'YANIE - The above Posuk utilizes the expression "no" which is a form of requesting. Has-hem requested of Moisheh Rabeinu to tell the jews that He requests of them to borrow from the Mitzriyim golden and silver vessels 

** Omud 2
 so that Avrohom Ovinu should not say the following promise of hard labor was fulfilled but leaving with large treasures was not as it was said "...veacharei chei yeitzu birchush godoil." BerLech.15.14 [6] (ss).

 VERSE: ...VAAOVODUM VEINU OISOM... 

SOURCE: BerLech.15.13 [6] 

The jews responded we do not want to be burdened with extra baggage just take us out today. This is comparable to the parable of a prisoner who was told that tomorrow he will be released along with money and gifts. The prisoner responds to be let out today with nothing at all. 

NOTES

1. ETZEI PONIM - Greater is the test of being a rich honest jew than being a poor one. When the jews left Egypt in a state of poverty it was not known if they could survive if things were going good. Avrohom Ovinu did not want a nation that could survive easy times so he asked for the treasures.

 2. IYUN YAAKOIV - The parable of the prisoner is compatable to the subject at hand since the promise of the money was made if the jews would leave at a certain date. They requested to leave earlier so they forwent the treasures. 

 

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SUBJECT 

7. The treasures that were promised. 

MASTER AND POSITION 

VERSE: ...VAYASHILUM... 

SOURCE: ShemBo.12.36 [6] 

R'AMI - The above Posuk teaches us that it was transfered forcibly. Some say the Egyptians lent it to them forcibly. While others say the jews were forced to borrow it. Those who say the Egyptians lent it to them forcibly bases it on the following Posuk, the woman who went to the Egyptian neighbor for the utensils was actualy taking it. 

VERSE: ...UNEVAS BAYIS TECHALEIK SHOLOL.

SOURCE: Teh.68.13 Those who say the jews were forced to borrow it is because they did not want to carry such heavy loads. 

 NOTES 

1. MARSHO - The booty was taken with precise knowledge of their whereabouts since as RASHI explains during the plague if darkness the jews were able to see and locate the possessions of the Egyptians in the most hidden places. When requesting a particular utensil and the Egyptian denying its whereabouts the jew would know its exact location and have it turned over. 

 

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SUBJECT 

8. The despoiling of the Egyptians treasures and the permissibility of returning to Egypt. 

MASTER AND POSITION 

VERSE: ...VAYINATZLU ES MITZRAYIM. 

SOURCE: ShemBo.12.36 [6]

 

R'AMI - The above Posuk transalates like "Kimetzudoh", like a trap without corn, which results in an empty catch. 

RESH LOKISH -The above Posuk transalates like "Kimtzuloh", like the depths of the ocean, which is empty of fish. 

NOTES 

1. RASHI - Fish in the depths do not have any food so they swim at the surface so they do not exist in the bottom of the ocean. 

2. RAMBAM - Although the Torah prohibits living in Egypt he permits it nowadays. He went to live there.

3. BEN YEHOIYODO - Explains why it is permissible to return to Egypt nowadays. The jews must wander throughout the world and raise those sparks of holiness that exist by doing mitzvois and learning Torah in order to pave the way for the time of Moshiach. Mitzrayim was left barren of holiness when the jews left. Since them many jews returned and created sparks of holiness which now also have to be raised. The argument therefore between R'AMI and RESH LOKISH is that the instance of the corn, there once will be corn as referenced by the return of jews to Egypt and perforing Mitzvois thereby R'AMI permitting it. On the other hand the depths of the ocean will never contain fish and therefore RESH LOKISH prohibitting the return. 

 

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SUBJECT

9. The promise of redemption and the immortality of the Jewish nation. 

MASTER AND POSITION 

DISCUSSION - The following Posuk Has-hem told Moisheh Rabeinu (we do not pronounce the actual name, literally it means "I am here, I exist, my presence will be felt, 'ekeh asher ekeh', a double promise of presence"".) go and tell the yiden "Iwas with you with this shibud, in Mitzrayim, and I will be with you through exiles as well". Moisheh Rabeinu said "deal with the problem in its time, why tell them now that there will be more exiles, that this is not the ultimate one".

 VERSE: ...EKEH ASHER EKEH... 

SOURCE: ShemShem.3.14 [4]

 Has-hem responded "tell them then only the first part", as follows: 

VERSE: ...EKEH SHELOCHANI ALEICHEM. 

SOURCE: ShemShem.3.14 [4] 

NOTES 

1. MARSHO - In the dialogue Moisheh did not correct, choliloh, Has-hem but rather told him that is exactly what he meant to say and never to actually say anything about the second exile. Yhe promise of "ekeh" is that yiden will never cease to exist regardless of how bleak things seem to be. 

 

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SUBJECT

10. When the Soton gangs up on holiness and only Has-hem's help can save. 

MASTER AND POSITION

 VERSE: ANEINI ADNIS ANEINI... 

SOURCE: MelI.18.37 

R'AVUHU - Why did Eiliyohu say "aneini" twice ? To teach us that first of all answer us that a fire shall descend from above and consume all that is on the alter. Then answer that no one should say that it was magical. As it says in the Posuk below, first you made your presence not known and then you turnd It around and revealed It. 

VERSE: ...VEATOH HASIBOSO ES LIBOM ACHORANIS. 

SOURCE: MelI.18.37

NOTES 

1. FISHEL SCHECHTER - The relationship of this subject to the previous one of redemption is that regardless how deep in golus we are Has-hem's presence is tthere. We however need a special assistance from above to perceive it. What can be more salient in needing the help from Geaven than an alter dripping with water, consumed by fire and Eliyohu Hanovi still having to pray that disbelievers should not convince others that it ws magical and not from Has-hem. 

2. CHIDO - The water that Eiliyou Hanovi poured on the alter since magical powers are not effective in water. Nevertheless a special help is needed to disable the soton from swaying people away. 

 

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SUBJECT 

11. M I S H N E H - The time for saying of Shema in the morning. 

MASTER AND POSITION 

DISCUSSION - When is the time for saying the Shema of the morning ? When it is light enough so one can tell the difference between Techeiles and Lovon, blue and white.

 R'ELIEZER - The time for saying the Shema of the morning is when it is light enough so one can tell the difference between Techeiles and Karsi, blue and greeen, needing more light and therefore a lster time. The Shema can be said untill sunrise. 

R'YEHOISHUA - One has untill the first three (3) hours of the day because that is when the kings awake (since they are not in a very big rush to get up, their getting up is still called "uvkumecho" and qualifies for a timely moment). One who reads from the three (3) hours and on does not lose thereby since it is like learning Torah. 

NOTES 

 1. RASHI - Techeiles is "yorok", green. It looks like the vegetable "fooriesh" in O.F., which would be leek.

 2. TIFERES YISROEIL - RASHI means that green at predawn looks very bluish. 

 

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SUBJECT

12. G E M O R O - The saying of Shema in the morning and meeting Geuloh to Tefiloh. 

MASTER AND POSITION

 DISCUSSION - To what extent does the distinguishing between blue and white go ? If it is the comparison of a lump of white wool to a lump of blue wool, this can be recognized even at night. Say it therefore is between the blue within to the white within.

R'MEIR - The time for saying the Shema of the morning is when there is enough light so one can tell the difference between a wolf and a dog.

 R'AKIVO - The time for saying the Shema of the morning is when there is enough light so one can tell the difference between a regular donkey and a wild donkey. 

ACHEIRIM - The time for saying the Shema of the morning is when there is enough light so one can recognize a friend at a distance of four (4) cubits. 

R'HUNO - The law is as ACHEIRIM (recognizing a friend). 

ABIEYA - The law is as ACHEIRIM (recognizing a friend) as regards Tefilin and as regards the recital of Shema as the "vesikin", early risers. 

R'YOICHONON - The "vesikin" end the Shema during surise so that they can combine Geuloh to Tefiloh and also start Tefiloh ds soon as possible, when day begins. 

R'ZEIRO - The Posuk that substantiates the "vesikin" is as follows: 

VERSE: YIROUCHO IM SHOMESH VELIFNEI YOREIACH DOIR DOIRIM. 

SOURCE: Teh.72.5 

 R'YOICHONON BE ELIYOKUM - Testified in the name of the holy congregation of Yerusholayim that anyone who combines Geuloh to Tefiloh is guaranteed to be free from harm for the entire day. 

R'ZEIRO - Discussed this with R'YOICHONON BE ELIYOKUM and said "we did as you prescribed and were hurt". He asked "how were you hurt ?" to which he replied "we were assigned to take a myrtle branch to the king". He responded "this fuas a fantastic oppurtunity to see the face of a king !". 

R'YOICHONON - One should always make an effort to receive a jewish king and even a gentile one. If one merits to see this he merits to understand their difference.

 NOTES 

1. RASHI - The comparisson between the blue within to the white within is one ball of white wool dyed blue. The recognition of their color differences is more difficult. 

2. TOISFOIS - The comparison between the blue within to the white within is the blue thread in the tzitzis compared to the white thread of the tzitzis. 

3. TOISEFOIS - The term "acheirim" is usually used to describe R'MEIIR, but not here since he is quoted already. 

4. RASHI - "Vesikin" are the modest people who love mitzvois. 

5. RASHI - The reference of the moon in the Posuk "yiroucho im shomesh..." refers to Minchoh which also takes place at sunset ergo appearance of the moon. 

6. TOISEFOIS - The time when "vesikin" combine Geuloh to Tefiloh is in finishing "goal yisroeil" at the beginning of sunrise. 

7. RASHI - The "merit to see a king" mentioned above is to see the greatness of the jewish nation in the world to come. 

 

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SUBJECT

13. The greatness of connecting redemption to prayer. 

MASTER AND POSITION 

R'ILOEE - Said to ULOH, when you go to Eretz Yisroeil ask about the welfare of R'BROINO my brother in the presence of all the scholars present there since he is a great person who rejoices in mitzvois. He once joined redemption to prayer and the smile never left him all day. 

NOTES 

1. TOILDOIS YAAKOIV YOISEIF - R'BEROINO realized that his Prayers zccomplished much mercy for jews. He perceived the effects of his prayers. 

2. R'SHAMSON REFOEIL HIRSCH - The Posuk "yiroucho im shomesh..." signifies what Dovid Hamelech told Shloimoh Hamelech, let the king through example and personal influence create a fear of Has-hem and not the king from jews during the day, civic duties and business engaged by the people and continue for generations to come for the night. The twice a day one says the Shema and Shemoineh Esrei the proper way he draws down the fear of heaven upon himself and feels it as well, the way R'BEROINO felt it, a form of rebirth. The purpose of the kings of the nations is pomp, majesty, royal atmosphere leading to just another repeat scenario in another time and generation with no real substance. The purpose of a jewish king is to be a stepping stone to achieve more fear of heaven for all, as signified by the seifer Torah he carries. This is what R'YOICHONON explained about R'ZEIRO's experience, the myrtle branch which only has a good smell and appearance but no substance whatsoever is symbolic to a gentile king unlike a jewish king which carries withhim a great responsibility. This was a valuable devine lesson rewarded to you precisely for joining redemption to prayer. 

3. MECHABER - In (58.1) rules that the time for the morning Shema is when recognizing a casual friend at a distance of four (4) cubits. 

4. MOGEIN AVROHOM - The above time period for saying the Shema is similar to recognizing the difference between blue and white thread. 

5. MOGEIN AVROHOM - Rules in the name of the RAMBAN in the MILCHAMAS that the reason for Toisefois above defining the material to use in comparing the blue and white to be the tzitzis is so as to connect them to the saying of the Shema. The tzitzis is therefore tied in with the obligation of fearing Heaven. 

6. PRI MEGODIM - The time period for when the recognition of a friend takes place is six (6) minutes after dawn but is not the preferred time. 

7. KAF HCHAYIM - In Chapter (18) rules that the time when recognizing a friend in Yerushalayim is one (1) hour before sunrise. 

8. EISH LOVON (YEISH LEAVROHOM) - In Chapter (58) says that even if one can still see the moon and the stars but can recognize his friend it is still the time for The Shema. Furthermore, even though there is snow on the ground which helps light up the area and thereby making recognition earlier then a usual condition it stil qualifies as a valid cue as established by chazal.

 9. SEIFER HAPARDES - In Hilchois tzitzis (31) refers to a RASHI who permits the mitzvoh of tzitzis as long as one can see them. 

10. MECHABER - In (58.1) says that the preferred time for saying the Shema is as the "vesikin", who finish it when sunrise begins. The latest time for saying the Shema is three (3) divide hours (dividing the day into twelve (12) parts, each part one (1) hour) into the day. Winter being the shortest type of hours of its kind. 

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11. MISHNEH BERUROH - The summer is actually the most stringent times since people awake well into the day and the three (3) hours luring away the time remaining. 

12. RAMBAM - An hour is considered i/12th of a day. Most present day sources agree with this. 

13. MOGEIN AVROHOM - Based on the TERUMAS HADESHEN counts the twelve (12) hours from dawn till stars appear.

 14. GRO/BAAL HATANYA IN HIS SIDUR - Counts the twelve (12) hours from sunrise to sunset.

TO DAF 10

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