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Shmuel Weissman edited Shulchan Arukh, Orach Chayim 170:1 and 22 others »
Version: https://www.nli.org.il/he/books/NNL_ALEPH002084080 (Hebrew)

דברי מוסר שינהג אדם בסעודה. ובו כב סעיפים: אין משיחין בסעודה שמא יקדים קנה לושט ואפילו מי שנתעטש [פי' שטארנודאר"י בלע"ז] בסעודה אסור לומר לו אסותא היו מסובין בסעודה ויצא אחד מהם להטיל מים נוטל ידו אחת ששפשף בה ואינו נוטל אלא בפני כולם שלא יחשדוהו שלא נטלו: הגה ואם לא שפשף אינו נוטל כלל אם לא נגע במקום טנופת אבל אם עשה צרכיו ודאי צריך נטילה: (הגהות אשירי פ"ב דברכות) והני מילי לשתות אבל לאכול נוטל אפילו בחוץ דמידע ידעי דאנינא (פירוש שמטרפת ומתבלבל דעתו) דעתיה ולא אכל בלא נטילה ואם דבר עם חבירו והפליג נוטל' שתי ידיו כיון שהסיח דעתו: הגה והא דבעינן נטילה לשתיה היינו בתוך הסעודה דחיישינן שמא יאכל אבל בלאו הכי אין צריך נטילה לשתיה: [הר"י ס"פ אלו דברים ורש"י פרק אמר להם הממונה]:

24 minutes ago
22 related »
הילה דהן published a new Source Sheet, ברכת הכוהנים / במדבר ו', כ"ג-כ"ז.
27 minutes ago
Shmuel Weissman deleted a connection between Ba'alei Brit Avram, Vayigash 6 and Genesis 45:3-4

30 minutes ago
Shmuel Weissman added a connection (commentary) between Ba'alei Brit Avram, Vayigash 6 and Genesis 46:28-29

30 minutes ago
Shmuel Weissman edited Shulchan Arukh, Orach Chayim 170:1 history »
Version: Maginei Eretz: Shulchan Aruch Orach Chaim, Lemberg, 1893 (Hebrew)

דברי מוסר שינהג אדם בסעודה. ובו כב סעיפים: אין משיחין בסעודה שמא יקדים קנה לושט ואפילו מי שנתעטש [פי' שטדארנודאר"י בלע"ז] בסעודה אסור לומר לו אסותא היו מסובין בסעודה ויצא אחד מהם להטיל מים נוטל ידו אחת ששפשף בה ואינו נוטל אלא בפני כולם שלא יחשדוהו שלא נטלו: הגה ואם לא שפשף אינו נוטל כלל אם לא נגע במקום טנופת אבל אם עשה צרכיו ודאי צריך נטילה: (הגהות אשירי פ"ב דברכות) והני מילי לשתות אבל לאכול נוטל אפילו בחוץ דמידע ידעי דאנינא (פירוש שמטרפת ומתבלבל דעתו) דעתיה ולא אכל בלא נטילה ואם דבר עם חבירו והפליג נוטל' שתי ידיו כיון שהסיח דעתו: הגה והא דבעינן נטילה לשתיה היינו בתוך הסעודה דחיישינן שמא יאכל אבל בלאו הכי אין צריך נטילה לשתיה: [הר"י ס"פ אלו דברים ורש"י פרק אמר להם הממונה]:

34 minutes ago
Shmuel Weissman added Shulchan Arukh, Orach Chayim 170:1 and 22 others »
Version: https://www.nli.org.il/he/books/NNL_ALEPH002084080 (Hebrew)

דברי מוסר שינהג אדם בסעודה. ובו כב סעיפים: אין משיחין בסעודה שמא יקדים קנה לושט ואפילו מי שנתעטש [פי' שטארנודאר"י בלע"ז] בסעודה אסור לומר לו אסותא היו מסובין בסעודה ויצא אחד מהם להטיל מים נוטל ידו אחת ששפשף בה ואינו נוטל אלא בפני כולם שלא יחשדוהו שלא נטלו: הגה ואם לא שפשף אינו נוטל כלל אם לא נגע במקום טנופת אבל אם עשה צרכיו ודאי צריך נטילה: (הגהות אשירי פ"ב דברכות) והני מילי לשתות אבל לאכול נוטל אפילו בחוץ דמידע ידעי דאנינא (פירוש שמטרפת ומתבלבל דעתו) דעתיה ולא אכל בלא נטילה ואם דבר עם חבירו והפליג נוטל' שתי ידיו כיון שהסיח דעתו: הגה והא דבעינן נטילה לשתיה היינו בתוך הסעודה דחיישינן שמא יאכל אבל בלאו הכי אין צריך נטילה לשתיה: [הר"י ס"פ אלו דברים ורש"י פרק אמר להם הממונה]:

36 minutes ago
22 related »
Shmuel Weissman edited Shemonah Kevatzim 1:867:2 history »
Version: Shmonah Kvatzim, trans. Yaacov David Shulman. 2025 (English)

Nor did Joshua, [who was a descendant of Joseph,] nullify it (Arachin 32b). That is because he wished to elevate the world with the wholeness of all life so that the evil inclination of idolatry would be transformed into a holy light, helping increase the flame of holiness.

38 minutes ago
Shmuel Weissman edited Chayyei Adam, Shabbat and Festivals 2:3 history »
Version: Chayei Adam, Vilna, 1844 (Hebrew)

אסרו חכמים לבשל בתחילה סמוך לחשיכה דבר שרוצה לאכול בשבת שמא יחתה בגחלים למהר בישולן (עיין סימן ר"ג מ"א ס"ק ד' וסימן רנ"ד ס"ק כ' וסי' רנ"ז ס"ק ב') ואפי' אין צריך לזה לשבת אסור דגזרינן שמא ימלך לאוכלו בשב' ויחתה ומ"מ דבר שא"א לאכלו בלילה כגון בשר חי מות' ליתן סמוך לחשיכ' ממש ולכן אסור להדביק פת בתנו' אלא א"כ יקרמו פניה דהיינו כל שפירס' ואין חוטין נמשכין ממנה וכן פשטידא או (פלאדן) כדי שיקרום פניה ויתבשל מה שבתוכה קודם שבת היינו קודם בין השמשות אע"ג שלא יקרום פניה קוד' קבלת שבת וצ"ע וכן כל דבר שאינו נאכל חי אלא ע"י הדחק כגון תפוחי יער ובצל וכיוצא בו אסור להניחו על האש אא"כ יש שהות קודם בה"ש שיתבשל כחצי בישולו דאז לא חיישינן עוד שיחתה בגחלים בשבת דבלא"ה יתבשל אבל דברים הנאכלין חיין כגון פירות וחלב וכיוצא בו לא חיישינן שיחתה וכל זה על האש או תנור שאינו טוח בטיט אבל בתנור שטוח בטיט כמו שאנו נוהגין מותר ליתן הכל דבזה לא חיישינן שמא יפתח הסתימה ואם עבר ונתן בשוגג ואין לו מה יאכל מותר. ובפת אסור להוציא מן התנור יותר ממה שצריך לשבת. ומ"מ לא יוציא ברחת דמחזי כעובדין דחול אלא בסכין וכיוצא בו ואם במזיד בין בפת ובין שאר דברים אסור עד מוצאי שבת (סימן רנ"ד סעיף ח') ומזה תראה שעובדרי דרכים שנותנין יורה עם דגים לבשל סמוך לחשיכה שצריכין ליזהר שעכ"פ יתבשל קודם חשיכה חצי בישול ואם לאו אסורין לאכול בשבת (שם):

40 minutes ago
Shmuel Weissman added a connection between Numbers 13:32 and Ramban on Genesis 37:2:2
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51 minutes ago
Shmuel Weissman added a connection between Deuteronomy 10:22 and Ramban on Genesis 37:2:1
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51 minutes ago
Shmuel Weissman added a connection between Proverbs 27:1 and Ramban on Genesis 37:2:1
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51 minutes ago
Shmuel Weissman edited Ramban on Genesis 37:2:1 history »
Version: Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976 (English)

THESE ARE THE ‘TOLDOTH’ (GENERATIONS) OF JACOB. And this is an account of the generations of Jacob. These are their settlements and the events which occurred to them until they attained settlement status. The first cause was Joseph, being seventeen years old, etc. It was through this incident that it happened that they descended to Egypt. This is the literal explanation of the text, which permits each detail to fall into its place. These are the words of Rashi. But the word toldoth cannot apply to a settlement.6Ramban thus understood the above text of Rashi as interpreting the word toldoth as having reference to Jacob’s settlement. Mizrachi, however, points out that Rashi’s intent is that the word Eileh (these are) refers to the settlements, while the word toldoth is to be understood in its usual sense as meaning “children.” The sense of the verse thus becomes: “These are the settlements of the children of Jacob.” And Rabbi Abraham ibn Ezra said [that the verse should be interpreted thus]: “These are the events which happened to him, and the occurrences which befell him.” This is similar in meaning to the usage in the verse, For thou knowest not what a day may bring forth.7Proverbs 27:1. The Hebrew is yolad yom (a day may bring forth). Similarly, according to Ibn Ezra, the word toldoth, which has the same roots as yolad, here means the events which evolved. But a person is not said to bring forth his events; it is only to days that events can be ascribed.8Ramban makes the point that toldoth can mean events when it modifies a period of time. However, when referring to a person, as in the present verse, it cannot have this meaning. Ramban thus takes issue with Ibn Ezra’s interpretation. Now perhaps the verse, according to Ibn Ezra, is saying, “These are the events which the days of Jacob brought forth.” The correct interpretation in my opinion is as follows: “These are the generations of Jacob: Joseph and his brothers, whom Scripture will mention further on.” Scripture here adopts a concise approach to their names since it already mentioned them above.9Above, 35:23-26. But the intent of the verse is to say that these are the generations of Joseph and his brothers to whom the following happened. It is also possible that the word Eileh (these are) alludes to all those mentioned in this book: Thy fathers went down into Egypt with threescore and ten persons.10Deuteronomy 10:22. The listing of the names of sixty-nine of these seventy people is found further on “in this book,” 46:8-27. Jochebed, who was born as they entered Egypt, is the seventieth. Just as in the chapter, These are the generations of Esau,11Above, Chapter 36. Scripture mentioned sons and sons’ sons, kings and chiefs, including all that there had been among them up to the time the Torah was given,12See Ramban above, 36:40. so will Scripture count the generations of Jacob, his sons and grandsons, and all his seed, mentioning only the outstanding details in their generations.

51 minutes ago
Shmuel Weissman edited Horayot 6a:10 history »
Version: William Davidson Edition - Vocalized Aramaic (Hebrew)

וְהָא מְזִידִין הֲווֹ?! הוֹרָאַת שָׁעָה הָיְתָה. הָכִי נָמֵי מִסְתַּבְּרָא, דְּאִי לָא תֵּימָא הָכִי – ״אֵילִים תִּשְׁעִים וְשִׁשָּׁה כְּבָשִׂים שִׁבְעִים וְשִׁבְעָה״, כְּנֶגֶד מִי? אֶלָּא הוֹרָאַת שָׁעָה הָיְתָה, הָכָא נָמֵי הוֹרָאַת שָׁעָה הָיְתָה.

an hour ago
Shmuel Weissman edited Otzar La'azei Rashi, Talmud, Berakhot 24 and 2 others »
Version: Otzar Laazei Rashi, Jerusalem, 1988 (Hebrew)

24 / (ברכות כח:) / אסדא רי"ד / red [radeau] / רפסודה ✭ raft

an hour ago
2 related »
Shmuel Weissman edited Derashot HaRan 11:31 history »
Version: wikisource (Hebrew)

ולפי דעתי שיש במלח צד ייחדהו שממנו ראו יותר שלא ירום לבבו מצד המלכות יותר ממה שראוי שלא ירום לב שער בני אדם מצד המעלות הנמצאות בהם והוא שידוע שהמלכות אינו דבר דבק למלך אבל הוא דבר ניתן אליו מאת העם או מאת השם יתברך לצורך תיקון העם או לצורך תיקון עצמו וזה שאמר טוב ילד מסכן וחכם ממלך זקן וכסיל אשר לא ידע להזהר עוד כי מבית האסורים יצא למלוך. נמצא שאין המלכות דבק עם המלך אבל תואר נוסף עליו לצורך תיקון הכלל ולכן אין ראוי למלך שיראה עצמו כמושל ושליט על העם אבל כעבד עליהם לצרך תקונם לצורך תיקונם. ומפני זה אמרו בהוריות (י.-י:) כסבורים ששררות אני נותן לכם. עבדות אני נותן לכם שנאמר וידברו אליו לאמר אם היום תהיה עבד לעם הזה (מלכים א יב ז) וזה שאמר דוד שאו שארים ראשיכם וכו' ויבא מלך הכבוד, מי זה מלך הכבוד וכו' (תהלים כד ז-ח). ונמצא כתוב לרבינו יונה במגילת סתרים שלו שפירש כך שהמלאכים כולם אינם מולכים על הכבוד אבל הוא מולך עליהם כי כפי מה שירצו ההמון לתת לו מן הכבוד כן יהיה לו מן המלכות עד שאם ירצו להסיר מהן כל הכבוד ההוא יוסר מהם המלכות לגמרי, ונמצא שאין מולכים על הכבוד. אבל הוא מולך עליהם אבל השפ יתברך הוא מלך הכבוד. כי היא מולך ומושל עליו ואחרי שאין כבוד המלך ומלכותו לתיקון עצמו רק לתיקון העם, ראוי יותר שלא ירום לבבו מצד מלכותו יותר ממה שראוי שלא ירום לב החכם מצד חוכמתו אשר קנה או השפיע השם עליו אליו לתיקון נפשו ראשונה. גם ראוי יותר שלא ירום לבבו מצד מלכותו יותר ממה שראוי שלא ירום לב אחד מהמון האנשים אשר אסף אושר ונכסים להיות המכוון מהמלכות ראשונה בעצם תיקון העם לא תיקונו.

an hour ago
Shmuel Weissman deleted a connection between Berakhot 54a and Rabbeinu Bahya, Devarim 6:5:3

an hour ago
Shmuel Weissman deleted a connection between Bava Kamma 9a and Rabbeinu Bahya, Devarim 6:5:3

an hour ago
Shmuel Weissman deleted a connection between Rabbeinu Bahya, Devarim 6:5:3 and Sukkah 41a

an hour ago
Shmuel Weissman deleted a connection between Megillah 29a and Rabbeinu Bahya, Devarim 6:5:1

an hour ago
Shmuel Weissman deleted a connection between Berakhot 62a and Rabbeinu Bahya, Devarim 6:5:1

an hour ago
Shmuel Weissman deleted a connection between Isaiah 40:8 and Rabbeinu Bahya, Devarim 6:5:1

an hour ago
Shmuel Weissman edited Rabbeinu Bahya, Devarim 6:5:1 history »
Version: Torah Commentary by Rabbi Bachya ben Asher, trans. Eliyahu Munk, 1998. (English)

ואהבת את ה' אלו-היך, “You shall love the Lord your G’d.” Seeing that we have no other G’d than Hashem we are bound to love Him. The point of “loving G’d” is to perform His commandments out of a sense of love for Him. If someone serves the Lord out of fear, his service is not of the best variety. The way this love for G’d expresses itself is by our studying the laws of the Torah and by obtaining a better understanding of what G’d expects from us through such study. As a result of such study we will enjoy having gained deeper insights of what the Lord wants from us. To tell us that this is the purpose of loving G’d, the Torah immediately continues with — והיו הדברים האלה אשר אנכי מצוך היום על לבבך, “these matters which I have commanded you this day will be upon your heart.” The verse is the practical manifestation of the result of your loving the Lord. The Sifri Vaetchanan 33 explains the subject of man loving G’d in a similar manner when the author writes that the key to this is found in the verse והיו הדברים האלה. The words ואהבת את ה' אלו-היך are an instruction to display love vis-a-vis G’d as one would vis-a-vis G’d’s creatures. This is what Avraham did and why G’d referred to him as אברהם אוהבי “Avraham who loves Me” in Isaiah 401, 8. Our sages, in elaborating on this theme, defined someone as loving G’d if by his conduct he brings people closer to G’d and thereby helps them secure their claim to the hereafter. This is the reason why the sages cited Avraham as their model for such love. Do not argue that seeing that the emotion described as חשק is perceived to be a stronger emotion than that of אהבה, love, why did the Torah not instruct us to וחשקת את ה' אלו-היך, “to display fondness of the Lord your G’d?” The answer to this question is that אהבה, “love”, is something that comes and goes, an emotion which manifests itself on occasion but does not manifest itself on other occasions. If someone loves a certain kind of food, he will experience this emotion when such food is placed before him and he eats it. He does not however, go around all day long “loving” that dish. When someone is in the grip of the emotion we call חשק an inordinate desire, [such as that of Shechem for Yaakov’s daughter Dinah, Ed.] this emotion is ever-present in his mind even if the object of his desire is out of sight and earshot. He will dream about the object he is so fond of. Seeing that we have been commanded to love the Lord with both our hearts לבבך, i.e. both the urges within us, (Berachot 62) as well as with all our soul and all our material assets, i.e. we must involve emotions which we cannot suppress in this love of G’d in order to fulfill the commandment properly. The Torah’s point in using this term ואהבת is to make clear that our love for G’d must always win out in a conflict with our other emotions. The other urges cannot be ignored as one cannot live without them. For instance, unless one has an urge to stay alive one will likely become the victim of death in its many forms in short order. Similarly, unless one has an active urge to acquire some material goods one will starve to death not having the wherewithal to pay for one’s food, clothing and shelter. The very relativity of the emotion אהבה then is what enables us to fulfill this commandment. Had the Torah commanded us to relate to G’d with the emotion חשק, this would involve our abandoning all other emotions in order to devote ourselves exclusively to the emotion of being fond of the Lord. We would have had to totally suppress even the emotions without which life on terrestrial earth is impossible. The end-result of relating to G’d in such a manner would effectively have made it impossible to fulfill any of the other commandments in the Torah as they all presuppose the activation of a whole range of human emotions. The definition of the emotion חשק implies דבקות, an inseparable attachment to the object of one’s חשק such as described in Psalms 91,14 כי בי חשק ואפלטהו. The point made in that psalm is that if only the Jewish people will display sufficient חשק, affinity to G’d, He will personally deliver them instead of only by means of an angel (compare Alshich). When one attains that level of affinity to G‘d one qualifies for what is commonly known as מיתת נשיקה, a death by kiss from G’d, i.e. a demonstration by G’d of His affinity to the person leaving earth. We find that even in His relationship to the entire Jewish people G’d speaks of such חשק, such an intense feeling of fondness for the Jewish people, when He says in Deut. 7,7 לא מרבכם מכל העמים חשק ה' בכם, “not because you are the most numerous of all the nations did the Lord entertain such a strong fondness for you.“ This verse clearly spelled out that G’d’s closeness, affinity to us, surpasses His affinity to any other nation. Our sages derived from there also that wherever the Jewish people are exiled, G’d, in the form of part of the Shechinah, is also present (Megillah 29).

an hour ago
Shmuel Weissman edited Steinsaltz on Zevachim 83b:14 and 2 others »
Version: William Davidson Edition - Hebrew (Hebrew)

ושואלים: ולמאן דמייתי לה [ולמי שמביא אותה] מ"כבשים", הכתיב [הרי נאמר] גם: "עלה"! ומשיבים: לשיטתו, אי כתיב [אם היה נאמר] רק "כבשים" ולא כתיב [היה נאמר] "עולה", הוה אמינא [הייתי אומר] אפילו נפסלו מחיים אם עלו לא ירדו, לכן כתב רחמנא [כתבה התורה] "עולה", לומר שמדובר במה שעולה על המזבח, ולא בכבשים חיים.

an hour ago
2 related »
Shmuel Weissman edited Zevachim 83a:8 history »
Version: William Davidson Edition - English (English)

§ The mishna teaches that Rabbi Yehuda says: If the priest took the blood into the Sanctuary unwittingly, the blood remains fit for presentation. The Gemara infers: But if his taking of the blood into the Sanctuary was intentional, it is disqualified. The Gemara analyzes this halakha: Is the blood disqualified only in a case where he took the blood into the Sanctuary and atoned, by sprinkling it inside the Sanctuary, as claimed by Rabbi ~~Eliezer~~Shimon in the mishna; or even in a case where he took the blood in and did not yet atone, in accordance with the opinion of Rabbi ~~Shimon~~Eliezer?

2 hours ago
Shmuel Weissman edited Steinsaltz on Zevachim 83a:8 history »
Version: William Davidson Edition - Hebrew (Hebrew)

<big>ב</big> עוד שנינו במשנה, ר' יהודה אומר: אם הכניס להיכל מדם חטאת חיצונה בשוגג — כשר. ומדייקים, הא [אבל] אם הכניס במזיד — פסול. ויש לדון בדבר: האם הוא פסול רק במקרה שהכניס הדם וכיפר (זרק הדם בפנים), וכדעת ר' ~~אליעזר~~שמעון במשנתנו, או גם במקרה שהכניס את הדם ועדיין לא כיפר, וכדעת ר' ~~שמעון~~אליעזר?

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Shmuel Weissman deleted a connection between Leviticus 16:14 and Steinsaltz on Zevachim 82b:18

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Shmuel Weissman added a connection between Leviticus 16:15 and Steinsaltz on Zevachim 82b:18
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Shmuel Weissman edited Steinsaltz on Zevachim 82b:18 history »
Version: William Davidson Edition - Hebrew (Hebrew)

ואם תימצי [תמצא] לומר כי הואיל ושלא במקומן הוא נפסל הדם, יש לשאול עוד: פר ושעיר של יום הכיפורים שהכהן הגדול הזה מדמן על הבדים של הארון שבקודש הקדשים, כדינם ("על הכפורת ולפני הכפורת", ויקרא טז, ידטו), וכשגמר עבודתם הוציאן אחר כך להיכל, וחזר והכניסן, מהו דינם?

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Shmuel Weissman deleted a connection between Leviticus 6 and Steinsaltz on Zevachim 82a:3

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Shmuel Weissman added a connection between Leviticus 6:17 and Steinsaltz on Zevachim 82a:3
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Shmuel Weissman edited Steinsaltz on Zevachim 82a:2 and 3 others »
Version: William Davidson Edition - Hebrew (Hebrew)

<big>א</big> ~~ו~~ושנינו במשנה: שהיה ר' עקיבא אמר: כל הדמים שנכנסו לכפר בהיכל, נפסלו בכך. ודנים כיצד למד ר' עקיבא דבר זה מן הכתוב האמור בענין זה, שאינו עוסק לכאורה אלא בחטאת ולא בשאר קרבנות, שנאמר: "וכל חטאת אשר יובא מדמה אל אהל מועד לכפר בקודש לא תאכל, באש תשרף" (ויקרא ו, כג). אמר רב יהודה אמר שמואל: משל למה הדבר דומה? לתלמיד שבתוך כדי הסעודה מזג (עירב, מהל) יין לרבו במים חמין, ושוב אמר לו הרב לתלמיד: מזוג לי! אמר לו התלמיד לרב: במה? כלומר, האם בחמין או בצונן? אמר לו הרב לתלמיד: וכי לא בחמין אנו עסוקין עד כה?! עכשיו, משחזרתי וביקשתי ממך למזוג, כוונתי שתמזוג לי בין בחמין בין בצונן.

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Shmuel Weissman edited Torah Temimah on Song of Songs 4:14:1 and 3 others »
Version: Torah Temimah, Vilna, 1904 (Hebrew)

נרד וכרכם. גנרד – נרדינון, כרכם – כמשמעו קנזר"ל נרד הוא שקורין בלשון ירושלמי נרדינון, וכרכם כמשמעו, שגם בימיהם היה ידוע בשמו זה שגם בלשון רומי נקרא כן.¶
. (שם)¶

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Shmuel Weissman edited Ramban on Genesis 35:18:1 history »
Version: Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976 (English)

‘BEN ONI’ (THE SON OF MY SORROW). I am of the opinion that he was so called because he alone was born in the land of Canaan which lies to the south (yamin) as one comes from Aram-naharaim, just as it is said: In the south, in the land of Canaan;220Numbers 33:40. Going on still toward the south.221Above, 12:9. Binyamin thus means a son of the south, just as in the verse: The north ‘v’yamin’ (and the south) Thou hast created them.222Psalms 89:13. For this reason the name Binyamin is here written “full” [with a yud after the mem to indicate that the name is derived from the word yamin (south)]. This is Rashi’s language. But I do not understand this claim that the Land of Israel lies to the south of Aram-naharaim for Aram is eastward of the Land of Israel, as it is written, And he came to the land of the children of the east,223Above, 29:1. and it is further written, From Aram Balak bringeth me, the king of Moab from the mountains of the East,224Numbers 23:7. and Jacob crossed the Jordan which is to the east of the Land of Israel, and he returned by way of Edom which is south of the Land of Israel. Thus you find that Aram is south-east of the Land of Israel, and the Land of Israel is to its north. However, if Benjamin was born within the border of Bethlehem Ephrathah which is in the land of Judah — as it is written, Bethlehem in Judah,225Judges 19:2. and it is further written, But thou, Bethlehem Ephratha, which art little to be among the thousands of Judah217Micah 5:1. — this was in the south of the Land of Israel, and he was thus born between Beth-el and Bethlehem Ephrath. And if the place was in the hill country of Ephraim, then it is in the north of the Land of Israel, as it is written, Judah shall abide in his border on the south, and the house of Joseph shall abide in their border on the north.226Joshua 18:5. And if it was in the portion of Benjamin, it was also not in the south, for it is written, And their border was on the north side.227Ibid., Verse 12. Thus in any case there was no reason to call Benjamin “a son of the south.” The correct interpretation appears to me to be that his mother called him ben oni, and she meant to say, “the son of my mourning,” similar in expression to: bread of ‘onim’ (mourners);228Hosea 9:4. I have not eaten thereof ‘b’oni’ (in my mourning).229Deuteronomy 26:14. And his father understood the word oni in the sense of “my strength,” similar in expression to: the first-fruits of ‘oni’ (my strength);230Genesis 49:293. And to those who have no ‘onim’ (power).231Isaiah 40:29. And therefore he called him Binyamin, “the son of power” or “the son of strength,” for in the right hand (yamin) there is strength and success, just as it is written: A wise man’s understanding is at his right hand;232Ecclesiastes 10:2. Thy right hand shall overtake all those that hate thee;233Psalms 21:9. The right hand of the Eternal is exalted.234Ibid., 118:16. Jacob wanted to call him by the name his mother had called him, for all his children were called by the names their mothers had called them, and he thus rendered it to good and to strength. Now I have seen in Bereshith Rabbah:23582:10. “Ben oni, ‘the son of my sorrow.’ And his father called him Benjamin, i.e., in the Sacred Language.” I do not know what this means for it is all the Sacred Language, and so are the names of all his sons in the Sacred Language. However, the Rabbis have alluded to that which I have said, namely, that Jacob rendered the expression so that it signified good.

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Shmuel Weissman edited Metzudat David on Daniel 2:40:2 history »
Version: On Your Way (Hebrew)

כל קבל. ר״ל לזה רמז עליה כברזל בעבור אשר הברזל מכתת ומרדד כל דבר וכמו הברזל אשר מרצץ כל דבר כן המלכות הרביעית תכתת ותרוצץ כל המלכיות האלה ואף הפליטה הנשארת מכשדים וממדי והיא מלכות ~~רומה~~ישמעאל אשר תתפשט מלכותם לאחר התפשטות מלכות יון כמו שהשוקים והרגלים המה למטה מן הבטן והירכים:¶

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Shmuel Weissman deleted a connection between Commentary on Sefer Hamitzvot of Rasag, Positive Commandments 59:20 and Pesachim 5a

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Shmuel Weissman deleted a connection between Avodah Zarah 71a and Commentary on Sefer Hamitzvot of Rasag, Positive Commandments 59:9

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Shmuel Weissman added a connection between Commentary on Sefer Hamitzvot of Rasag, Positive Commandments 59:8 and Shulchan Arukh, Yoreh De'ah 401
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Shmuel Weissman added a connection between Commentary on Sefer Hamitzvot of Rasag, Positive Commandments 59:8 and Shulchan Arukh, Orach Chayim 696
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Shmuel Weissman added a connection between Commentary on Sefer Hamitzvot of Rasag, Positive Commandments 59:6 and Yoma 5
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Shmuel Weissman added a connection between Commentary on Sefer Hamitzvot of Rasag, Positive Commandments 59:4 and Rosh Hashanah 8a
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Shmuel Weissman added a connection between Commentary on Sefer Hamitzvot of Rasag, Positive Commandments 59:3 and Rosh Hashanah 6b
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Shmuel Weissman edited Commentary on Sefer Hamitzvot of Rasag, Positive Commandments 59:1 and 36 others »
Version: Sefer Hamitzvot L'Rasag, Warsaw, 1914 -- vol. 1 (Hebrew)

כתוב זאת רמז מגילה. ונר ימי חנוכה עד כלות. פשוט דכוונת רבינו הגאון ז"ל כאן למצות קריאת מגילה בפורים. ולמצות הדלקת נר חנוכה. וכן באזהרותיו אשר על סדר עשרת הדברות (בדבור זכור) כתב וז"ל וערוך נר חנוכה עד שמינית. עד זאת זכרון בספר ונוסף חוק עלי תכנית. לקיים את אגרת הפורים הזאת השנית עכ"ל עיי"ש. וזה כמעט דברים אחדים ושפה אחת עם האמור כאן. דמש"כ כאן כתוב זאת רמז מגילה. ומש"כ שם עד זאת זכרון בספר וכו' נתכוון למה שאמרו (בפ"ק דמגילה ז' ע"א) שלחה להם אסתר לחכמים כתבוני לדורות. שלחו לה הלא כתבתי לך שלישים שלישים ולא רבעים. עד שמצאו לו מקרא כתוב בתורה כתוב זאת זכרון בספר וכו' עיי"ש ובפירש"י ורש"א בח"א שם. וזהו שכתב כאן כתוב זאת רמז מגילה. וכן מש"כ שם עד זאת זכרון בספר ונוסף חוק עלי תכנית כלומר עד שמצאו רמז ממקרא כתוב בתורה כתוב זאת זכרון בספר ואז הוא שהוסיפו חוק זה עלי תכנית. כלומר על הכתובים שכבר היו חותם תכנית. ולא היו רשאין להוסיף. כדכתיב הלא כתבתי לך שלשים ולא רבעים. ותכנית פירושו דבר קצוב ושלם בערך הראוי. והוא מלשון חותם תכנית (יחזקאל כ"ח י"ב) עי' רד"ק שם. וגם מש"כ כאן ונר ימי חנוכה עד כלות. מכוון עם מש"כ שם וערוך נר חנוכה עד שמינית. דמש"כ כאן עד כלות נראה שרמז למש"כ ויהי ביום כלות משה להקים את המשכן שהי' שמיני למילואים. ועד כלות כמו עד יום השמיני. וגם נקט לשון כלות לרמז למאי דתנן (בפרק בתרא דמגילה ל' ע"ב) בחנוכה קורין בנשיאים כן נראה לי בכוונתו. ואינו נראה לפרש דבריו ע"פ מה שאמרו (בפ"ב דשבת) מצותה משתשקע החמה עד שתכלה רגל מן השוק. דמלשון הגאון משמע יותר דעד כלות קאי על ימי חנוכה דסליק מיני'. דהיינו ליתן שיעור למספר הימים. ואין להאריך בזה: ¶

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Shmuel Weissman edited Penei Moshe on Jerusalem Talmud Sotah 1:1:7:4 history »
Version: Piotrków, 1898-1900 (Hebrew)

ומעלה בו בקינוי. כלומר דלא דרשינן בו דקרא אבעל כדדריש ר"א אלא אקינוי קאי שמעלה אחר שקינא לה ונסחתרה. והיותר נראה דהאי ומקנא ע"פ כו' עד בקינוי גרסי' לה לעיל בדברי ר' יוסי ברבי יהודה והתם שייכה אחר תיבת אלא בעדים וטעמיה דר"י בר' יודה מפרש דאמר מקנא לה ע"פ א' או ע"פ עצמו דדריש ומעלה בו אקינוי קאי והיינו דבעלה עצמו מקנא לה ולא כר"א דדריש לה אסתירה ועד א' מק"ו:

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Shmuel Weissman added a connection (commentary) between Gur Aryeh on Bereishit 35:11:2 and Rashi on Genesis 35:11:4

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Shmuel Weissman added a connection (commentary) between Gur Aryeh on Bereishit 35:11:2 and Rashi on Genesis 35:11:3

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Shmuel Weissman added a connection (commentary) between Gur Aryeh on Bereishit 35:11:1 and Rashi on Genesis 35:11:2

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Shmuel Weissman deleted a connection between Gur Aryeh on Bereishit 35:11:2 and Rashi on Genesis 35:11:1-6

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Shmuel Weissman deleted a connection between Gur Aryeh on Bereishit 35:11:1 and Rashi on Genesis 35:11:1-6

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Shmuel Weissman deleted a connection between Leviticus 6:7 and Steinsaltz on Zevachim 81b:15

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Shmuel Weissman added a connection between Leviticus 7:7 and Steinsaltz on Zevachim 81b:15
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Shmuel Weissman edited Steinsaltz on Zevachim 81b:15 history »
Version: William Davidson Edition - Hebrew (Hebrew)

ואם נתן מתערובת זו בתחילה בפנים ורק אחרי כן חזר ונתן בחוץ — ר' עקיבא פוסל את הניתן בחוץ, וחכמים מכשירים. והסבר מחלוקתם, שר' עקיבא אומר: כל דמים שדינם לינתן בחוץ שנכנסו לכפר בהיכל — פסולין הם. וחכמים אומרים: דם חטאת חיצונה בלבד הוא הנפסל אם הוכנס להיכל כדי להזות שם, שנאמר: "וכל חטאת אשר יובא מדמה אל אוהל מועד לכפר בקדש לא תאכל" (ויקרא ו, כג), אבל לא דמי שאר קרבנות. ר' אליעזר אומר: אף דם האשם דינו כחטאת, שהרי נאמר: "כחטאת כאשם תורה אחת להם" (ויקרא וז, ז), אבל לא דמי שאר קרבנות.

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Shmuel Weissman added a connection between Steinsaltz on Zevachim 81b:13 and Zevachim 80b
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Shmuel Weissman edited Steinsaltz on Zevachim 81b:11 and 2 others »
Version: William Davidson Edition - Hebrew (Hebrew)

כי אתא [כאשר בא] רב יצחק בר יוסף מארץ ישראל אמר, אמרי במערבא [אומרים בארץ ישראל]:: הכא במאי עסקינן [כאן, שנתערבו עליונים ותחתונים, במה אנו עוסקים]?? לא בתערובת דם חטאת ודם עולה, אלא כגון דאיערב [שהתערב] דם חטאת החיצונה, שניתן למעלה, בשירים של חטאת פנימית (שדמה ניתן תחילה בהיכל), שצריך ליתנם למטה על היסוד. ולאחר שנתן מן התערובת למעלה, יש בידיו תערובת שיריים בלבד, שמקומם שווה.

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Shmuel Weissman edited Steinsaltz on Zevachim 81a:3 history »
Version: William Davidson Edition - Hebrew (Hebrew)

ושואלים: ובבלול לא פליגי [חלוקים]? והתניא [והרי שנויה ברייתא], אמר ר' יהודה: לא נחלקו ר' אליעזר וחכמים על דם חטאת שניתן למעלה שנתערב בדם עולה שניתן למעלטה, שיקרב לדעת הכל. וכן לא נחלקו אם נתערב דם כשר בדם רובע ונרבע שלא יקרב. על מה נחלקו? על דם תמימה שנתערב בדם בעלת מום, שר' אליעזר אומר: יקרב, בין בבלול בין בכוסות, וחכמים אומרים: לא יקרב!

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Shmuel Weissman edited The Book of Maccabees I 4:16 history »
Version: כתובים אחרונים - יצחק זעקיל פרענקיל (Hebrew)

הנה גורגיאש ונגדודיו לפנינו על ההר, לכן עמדו על נפשכם במערכה, ואחרי הכותכם אותם תפשטו על השלל ואין מחריד.

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Shmuel Weissman added a connection between Megillah 3a and Ramban on Genesis 35:16:1
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Shmuel Weissman added a connection between Deuteronomy 33:12 and Ramban on Genesis 35:16:1
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Shmuel Weissman added a connection between Micah 5:1 and Ramban on Genesis 35:16:1
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Shmuel Weissman added a connection between Jeremiah 31:15 and Ramban on Genesis 35:16:1
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Shmuel Weissman edited Ramban on Genesis 35:16:1 history »
Version: Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976 (English)

A ‘KIVRATH’ OF LAND. Menachem ben Saruk207See Note 347, Seder Noach. explained the word as having the meaning of kabir (much), i.e., great distance. A Midrashic explanation is: “At the time when the ground is full of holes like a sieve, when there was plenty of ploughed ground. The winter was past, but the dry season had not yet come.” This, however, cannot be the literal sense of the verse, for in the case of Naaman we find, And he departed from him a ‘kivrath’ of land,208II Kings 5:19. [which cannot possibly have this meaning since the sense there is that he had walked away but a small distance from Naaman when Gehazi immediately ran after him] . I think that it is a name for a measure of land. This is Rashi’s language. The correct interpretation is that which Rabbi David Kimchi209An elder contemporary of Ramban, Rabbi David Kimchi, wrote extensive commentaries upon most of the books of the Bible which are deemed classical to this day. He also wrote a Hebrew grammar and lexicography. Ramban was influenced by his works. has advanced, i.e., that the letter kaph in the word kivrath is the kaph of comparison and is not a root letter of the word, the basic word being as in the verses: They were their ‘levaruth’ (food);210Lamentations 4:10. ‘Vethavreini’ (and give me to eat) bread,211II Samuel 13:5. meaning a small amount of food in the morning.212R’dak’s commentary on this verse is found in his Book of Roots under the root barah, and here in his commentary. And here the meaning of kivrath is the distance a pedestrian covers from morning to the time of eating, for all travellers measure distances in this manner. This I originally wrote when still in Spain, but now that I was worthy and came to Jerusalem213Ramban arrived in Jerusalem on the ninth day of Ellul in the year five thousand twenty-seven (1267). See my biography of Ramban (Hebrew, pp. 194-5; English p. 14 and 117). See also Note 361, Seder Noach and Note 25 in Seder Lech Lecha. — praise to G-d Who is kind and deals kindly! — I saw with my eyes that there is not even a mile between Rachel’s grave and Bethlehem. This explanation of Rabbi David Kimchi has thus been refuted, as have the words of Menachem [ben Saruk, who said that there was a great distance between the grave and Bethlehem]. Rather kivrath is a name for a measure of land, as Rashi has said, and there is no adjectival part in the word but only a substantive as in most nouns, with the kaph serving a formative purpose to indicate that it was not an exact measure. And if the word be adjectival, modifying eretz, it is possible that brath is like bath, as in the expression, What ‘brie’ (my son)? and what “bar” (O son) of my womb?214Proverbs 31:2. The word bath is thus the name for a small measure of land by which travellers measure the way, similar to the present day mile. It is called “bath of the land” for this small measure is as “a daughter” to the Persian mile or some other measure known in those days. And I have also seen that Rachel’s grave is not in Ramah nor near it, [as the plain meaning of the verse in Jeremiah, 31:15, would seem to indicate: A voice is heard in Ramah… Rachel weeping for her children]. Instead, Ramah which is in Benjamin is about four Persian miles distant from it, and Ramah of the hill-country of Ephraim215I Samuel 1:1. is more than two days’ travel from it. Therefore, I say that the verse stating, A voice is heard in Ramah,216Jeremiah 31:15. is a metaphor, in the manner of rhetorical expression, meaning to say that Rachel wept so loudly and bitterly that her voice was heard from afar in Ramah, which was on top of the mountain of [the territory of] her son Benjamin. [She cried for her children who went into exile] because they were not216Jeremiah 31:15. there, and she was desolate of them. Thus Scripture does not say, “In Ramah, Rachel weeps for her children.” but it says that the voice was heard there. It appears to me that Jacob buried Rachel on the road and did not bring her into Bethlehem in Judah, which was near there, because he saw by the prophetic spirit that Bethlehem Ephrathah will belong to Judah,217Micah 5:1. and he wished to bury her only within the border of her son Benjamin, and the road on which the monument over Rachel’s grave stands is near to Beth-el in the border of Benjamin. And so the Rabbis have said in the Sifre:218Sifre, Deuteronomy 33:12. “Rachel died in the portion of Benjamin,” as it is found in the Parshath V’zoth Habrachah.218Sifre, Deuteronomy 33:12. Now I have seen in the Targum of Yonathan ben Uziel219The standard Targum on the books of the Prophets. See Tractate Megillah 3a. See also Note 128, Seder Vayeitzei, on the three Targumim of the Pentateuch. that he discerned this, and he translated: “A voice is heard high in the world.” [He thus interpreted Ramah, not as the name of a place, since Rachel was not buried in Ramah, as explained above, but rather on the basis of its root ram (high)], and he thus translated the whole verse216Jeremiah 31:15. as applying to the congregation of Israel rather than Rachel.

2 hours ago
Shmuel Weissman edited Pitchei Teshuva on Shulchan Arukh, Yoreh De'ah 286:2 history »
Version: Ashlei Ravrevei: Shulchan Aruch Yoreh Deah, Lemberg, 1888 (Hebrew)

רפת בקר. עיין בה"ט וע"י' בספר יד הקטנה פ"ב מהלכות מזוזה אות י"ב שכתב דמה שאין נוהגים עכשיו בשום מקום לעשות מזוזה ברפת צ"ל דדוקא בימיהם דהיתה נקיה קצת ולא נפיש זוהמייהו אבל עכשיו אנו רואים בחוש דנפיש זוהמייהו. ומ"מ בלולין והוא חדר הבנוי העשוי לאווזים ותרנגולין נראה דודאי חייב במזוזה כל שיש בו ד"א ובתקרה ובשאר תנאים דהרי לא נפיש זוהמייהו כמו ברפת ואם אנו רואים דנפיש קצת עכ"פ אם הדלת היא בפנים והמזוזה היא מבחוץ ראוי לעשות בה מזוזה והכל לפי ראות עינים ע"ש:

2 hours ago
Shmuel Weissman edited Rashi on Exodus 10:22:1 and 2 others »
Version: Rashi Chumash, Metsudah Publications, 2009 (English)

There was total darkness. For three days, etc., [חֹשֶׁךְ אֲפֵילָה means:] darkness of gloom so that one person did not see another during those three days, and for another three days afterwards [there was] a darkness twice as thick where no one was able to rise from his place. If he was sitting he could not stand and if he was standing he could not sit. Why did He bring darkness on them? Because there were among the Israelites of that generation evil people who did not wish to leave, and they died out during the three days of darkness so that the Egyptians not see their demise thereby saying, “They are being struck as we are.” Furthermore, [during the darkness] the Israelites searched and saw their [the Egyptians’ valuable] vessels and when they left [Egypt] and asked them [for the valuable vessels] and they (the Egyptians) responded, “We have nothing [to give you],” he (the Israelite) would say to him, “But I did see it in your house and it is in that particular place.”ree days. [שְׁלֹשֶׁת יָמִים means:] a threesome of days. Terzaine in Old French — a threesome. Similarly, wherever it says: שִׁבְעַת יָמִים, it is septaine [in Old French] — a group of seven days.

3 hours ago
2 related »
Dov Stekel published a new Source Sheet, Parshat Hashavua Vayigash 5786: who owns the means of production?.
3 hours ago
Shmuel Weissman edited Orot HaKodesh 3:2:6:101 history »
Version: Orot HaKodesh -- Wikitext (Hebrew)

סדר שישי יסוד הכללות קא. היסוד הכללי האדם צרידך להחלץ תמיד ממסגרותיו הפרטיות, הממלאות את כל מהותו, עד שכל רעיונותיו סובבים תמיד רק על דבר גורלו הפרטי, שזהו מוריד את האדם לעומק הקטנות, ואין קץ ליסורים גשמיים ורוחניים, המסובבים מזה. אבל צריך שתהיה מחשבתו ורצונו, ויסוד רעיונותיו נתונים להכללות, לכללות הכל, לכללות העולם, לאדם, לכללות ישראל, לכל היקום. ומזה תתבסס אצלו גם הפרטיות שלו בצורה הראויה. וכל מה שהתפיסה הכללית היא יותר חזקה אצלו ככה תגדל שמחתו, וככה יזכה יותר להארת האור האלהי, כי שם מלא חל על עולם מלא, ולית שכינתא שריא באתר חסיר, וכיון דבאתר חסיר או פגים לא שריא, איך תשרה באתר שהכל נטול וחסר, ואין שם כי אם נקודה דלה מצערה ואפסית, שהיא הפרטיות האנכית לבדה. והתביעה הזאת להיות תמיד נתון ביסוד הכללי, בצרורא דלעילא דביה חיי כולא, הוא יסוד נשמת הצדיקים, המתהלכים לפני האלהים, ומתענגים על ד'. והם צריכים להתחזק לדעת את עצמות רצונם, ושלא לעזבו משום מניעה שבעולם, רק תמיד יגדלוהו יקדשוהו ויפארוהו, ויזכו לברכת ד', מיסוד בכל מכל כל.

3 hours ago
Shmuel Weissman added a connection between Berakhot 58b and Rashi on Leviticus 19:16:1
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3 hours ago
Shmuel Weissman edited Rashi on Leviticus 19:16:1 history »
Version: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 (Hebrew)

לא תלך רכיל. אֲנִי אוֹמֵר עַל שֵׁם שֶׁכָּל מְשַׁלְּחֵי מְדָנִים וּמְסַפְּרֵי לָשׁוֹן הָרַע הוֹלְכִים בְּבָתֵּי רֵעֵיהֶם לְרַגֵּל מַה יִּרְאוּ רָע, אוֹ מַה יִּשְׁמְעוּ רָע, לְסַפֵּר בַּשּׁוּק, נִקְרָאִים הוֹלְכֵי רָכִיל — הוֹלְכֵי רְגִילָה, אשפיי"מנט בְּלַעַז. וּרְאָיָה לִדְבָרַי, שֶׁלֹּא מָצִינוּ רְכִילוּת שֶׁאֵין כָּתוּב בִּלְשׁוֹן הֲלִיכָה, לֹא תֵלֵךְ רָכִיל, הֹלְכֵי רָכִיל נְחֹשֶׁת וּבַרְזֶל (ירמיהו ו'), וּשְׁאָר לָשׁוֹן הָרַע אֵין כָּתוּב בּוֹ הֲלִיכָה, מְלָשְׁנִי בַסֵּתֶר רֵעֵהוּ (תהילים ק"א), לָשׁוֹן רְמִיָּה (שם ק"כ), לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת (שם י"ב); לְכָךְ אֲנִי אוֹמֵר שֶׁהַלָּשׁוֹן הוֹלֵךְ וּמְרַגֵּל, שֶׁהַכַּ"ף נֶחֱלֶפֶת בְּגִימֶ"ל, שֶׁכָּל הָאוֹתִיּוֹת שֶׁמּוֹצָאֵיהֶם מִמָּקוֹם אֶחָד מִתְחַלְּפוֹת זוֹ בָזוֹ, בֵּי"ת בְּפֵ"א וְגִימֶ"ל בְּכַ"ף וְקוֹ"ף, וְנוּ"ן בְּלָמֶ"ד, וְזַיִ"ן בְּצָדִ"י, וְכֵן וַיְרַגֵּל בְּעַבְדְּךָ (שמואל ב י"ט) — רִגֵּל בְּמִרְמָה לֵאמֹר עָלַי רָעָה, וְכֵן לֹא רָגַל עַל לְשֹׁנוֹ (תהילים ט"ו), וְכֵן רוֹכֵל — הַסּוֹחֵר וּמְרַגֵּל אַחַר כָּל סְחוֹרָה, וְכֵן הַמּוֹכֵר בְּשָׂמִים לְהִתְקַשֵּׁט בָּהֶם הַנָּשִׁים, עַל שֵׁם שֶׁמְּחַזֵּר תָּמִיד בָּעֲיָרוֹת, נִקְרָא רוֹכֵל לְשׁוֹן רוֹגֵל; לָא תֵיכוּל קוּרְצִין כְּמוֹ וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא (דניאל בג׳:~~כ״ה~~ח׳), אָכַל בֵּיהּ קוּרְצָא בֵּי מַלְכָּא (ברבכות נ"ח:); נִרְאֶה בְעֵינַי שֶׁהָיָה מִשְׁפָּטָם לֶאֱכֹל בְּבֵית הַמְקַבֵּל דִּבְרֵיהֶם שׁוּם הַלְעָטָה, וְהוּא גְמַר חִזּוּק שֶׁדְּבָרָיו מְקֻיָּמִים וְיַעֲמִידֵם עַל הָאֱמֶת, וְאוֹתָהּ הַלְעָטָה נִקְרֵאת אֲכִילַת קוּרְצִין, לְשׁוֹן קוֹרֵץ בְּעֵינָיו (משלי ו'), שֶׁכֵּן דֶּרֶךְ כָּל הוֹלְכֵי רָכִיל לִקְרֹץ בְּעֵינֵיהֶם וְלִרְמֹז דִּבְרֵי רְכִילוּתָן, שֶׁלֹּא יָבִינוּ שְׁאָר הַשּׁוֹמְעִים:

3 hours ago
Shmuel Weissman edited Pardes Yosef, Genesis 32:4:1 history »
Version: Piotrkow, 1930 (Hebrew)

וישלח רש"י מלאכים ממש. עי' מדרש תלפיות ענף יעקב. איך יכול עשו לדבר עם מלאכים. וי"ל דשלח מלאכים ממש ושדים ורוחות רעות דעשו הי' רגיל עמהם בארץ שעיר, וכה"א שעירים ירקדו שמה, ולכן אמר תחלה וישלח יעקב מלאכים סתם שכולל שדים ור"ר, דמצינו שנקראו רוחות בשם מלאכים שנ' עושה מלאכיו רוחות, ובחזרה אמר וישיבו המלאכים בה"א הידועה כלו' שבו ליעקב אותם המלאכים שהי' מדברים עמו. אבל הר"ר נשארו עם עשו. ע"ש אריכות. וראיתי בשם הגר"ש מאוסטריפאלי ז"ל דאי' בזהר מיכאל מלכיאל שננדיאל הם עזרו ליעקב בעת צרתו מעשו ומספרם עזרת, ואנו צריכים לכוון זאת בתפלת עזרת אבותינו. והנה וישלח יעקב מלאכים בגי' מיכאל מלכיאל שננדיאל וזה שפרש"י מחמ"ש מיכאל מלכיאל שננדיאל, ובס' משנת דר"א הביא בשם הר"ר העשיל ז"ל ע"פ חז"ל דאם נאמר דצדיק עדיף ממלאך מותר לאדם לראות בשכינה, ואם מלאך עדיף אסור. ועי' בלקט שמואל. ואי' במד' ב' טעמים מדוע כהו עיניו של יצחק א' לפי שהציץ בשכינה. ב' כדי שיבא יעקב ויטול הברכות, א"כ לכך שלח יעקב מלאכים ממש להורות בזה דצדיק עדיף ממלאך. דודאי השולח עדיף משליח א"כ מוכח דמותר לצדיק להציץ בשכינה. וא"כ ק' מדוע כהו עיניו של יצחק וע"כ כדי שיטול יעקב הברכות וא"כ אין לך לשנוא אותי דבהשגחת הבורא נעשה זאת. ועי' בס' דברי יוסף דהא שכ' מלאכים לפניו דדוקא לפני' הי' מלאכים שהוא ידע, אבל לעיני עשו הי' נראין כאנשים דאל"כ לא הי' יצא ללחום עמו. או שלא הי' מלאכים מן השמים רק מלאכים הנבראים מלמוד תורתו ומצותיו ולכן אמר לפני' ע"ד וצדק לפניו יהלך, וכ"כ בנח"ק, וזה טעם מ"ש ותרי"ג מצות שמרתי דכל מצוה קנה מלאך א'. וא"כ יש לו מלאכים הרבה לשומרו ע"ש, ועי' בס' מתן שכרן של מצות להפמ"ג בחקירה א': וע' בס' שמע יעקב להגאון ר"י אלגזי בעהמח"ס ארעא דרבנן טעם ששלח מלאכים ולא אנשים, א' שרמז לו על מדות השלום כמ"ש בירושלמי פ"ב דר"ה המלאכים חציין אש וחציין מים הה"ד עושה שלום במרומיו. ב', דעשו הי' מחזיק עצמו לבכור כי יצא ראשונה, אבל יעקב אזל בתר מחשבה דטפה הראשונה שלו היתה, וע"כ לקח הבכורה ממנו, ומלאכים נבראו ביום ב' ואדם ביום ו', ואעפ"כ גדולים צדיקים ממלאכים ומשתמשים בהם, וע"כ משום דנשמותיהן של צדיקים קדמו במחשבה, וכן לענין בכורה אזלינן בתר מחשבה, ג' דדרשו רז"ל ויצא יעקב מב"ש מבארה של ברכות, וסמיך לי' החלום והנה ה' נצב עליו, הכוונה יעקב הי' מסופק אולי חטא בברכות דקיי"ל עני המהפך בחררה ובא אחר ונטלה ממנו נקרא רשע. ועשו הי' מחזר אחרי הברכות, אמנם כ' תוס' קידושין דנ"ט דבמתנה והפקר ליכא משום עני כי'. וז"ש ויצא יעקב מבארה של ברכות כלו' יצא המבוכה שהי' לו על עסקי הברכות, ע"י כי ויפגע והנה סולם כו' ומלאכי אלקים עולים ויורדים בו, דהם הי' מהפכים עלי' ואפ"ה והנה ה' נצב עלי והניח עליונים למעלה, ובזה נתיישבה דעתו דבכל מידי דהפקר ומחנה ליתא לדין עני המהפך, ולהכי שלח מלאכים ממש לרמז דהמלאכים משועבדים לישראל. ונשמע ג"כ דלא הי' לו עון בענין ברכות של עשו שלקח ממנו דבהפקר ל"ש פני המהפך ע"ש שדבריו מתוקים מדבש. ומהאריכות לא העתקתי:

3 hours ago
Shmuel Weissman added a connection between Deuteronomy 21:10 and Ramban on Genesis 35:8:1
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3 hours ago
Shmuel Weissman added a connection between Bereshit Rabbah 82:4 and Ramban on Genesis 35:8:1
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3 hours ago
Shmuel Weissman added a connection between Bereshit Rabbah 81:8 and Ramban on Genesis 35:8:1
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3 hours ago
Shmuel Weissman edited Ramban on Genesis 35:8:1 history »
Version: Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976 (English)

AND DEBORAH REBEKAH’s NURSE DIED. I do not know why this verse has been placed between the verse, And he called the place El-beth-el183Verse 7 here. and the following verse, And G-d appeared to Jacob again.184Verse 9 here. Scripture thus interrupts one subject which occurred at one time and in one place for when Jacob came to Luz, that is Beth-el,185Verse 6 here. he built an altar there and he called the place El-beth-el,183Verse 7 here. and G-d appeared to him there and He blessed him.184Verse 9 here. Why then was this verse concerning Deborah’s death placed in the midst of one subject? A feasible answer is that which our Rabbis have said,186Bereshith Rabbah 81:8. namely that the verse alludes to the death of Rebekah, and therefore Jacob called the name of that place, Alon-bachut (the oak of weeping), for the weeping and anguish could not have been such for the passing of the old nurse that the place would have been named on account of it. Instead, Jacob wept and mourned for his righteous mother who had loved him and sent him to Paddan-aram and who was not privileged to see him when he returned. Therefore G-d appeared to him and blessed him, in order to comfort him, just as He had done to his father Isaac following the death of Abraham.187Above, 25:11. With reference to both of them the Sages have said188Sotah 14 a; Bereshith Rabbah 82:4. that He gave them the blessing of consolation addressed to mourners. Proof for this is that which is said below, And Jacob came unto Isaac his father to Mamre,189Verse 27 here. for had Rebekah been there, Scripture would have mentioned “unto his father and unto his mother” for it was she who sent him. to Paddan-aram and caused him all the good, for Isaac commanded him to go there at her advice. Now Rashi commented: “Because the time of her death was kept secret in order that people might not curse her — the mother who gave birth to Esau — Scripture also does not make mention of her death.” This is a Midrash of the Sages.190Tanchuma Ki Theitzei 4. But neither does Scripture mention the death of Leah! Instead, we must say that the intent of the Sages was to explain why Scripture mentions Rebekah’s death by allusion, connecting the matter with her nurse. Since Scripture did refer to it, they wondered why the matter was hidden and not revealed. And the justification for the curse stated by Rashi is not clear since Scripture mentioned Esau at the death of Isaac, And Esau and Jacob his sons buried him.191Verse 29 here. It is, however, possible to say that Rebekah’s death lacked honor, for Jacob was not there, and Esau hated her and would not attend; Isaac’s eyes were too dim to see,192Above, 27:1. and he did not leave his house. Therefore, Scripture did not want to mention that she was buried by the Hittites. I found a similar explanation in Eileh Hadvarim Rabbah,193I found this not in Midrash Rabbah but in Tanchuma Ki Theitzei, 4. in the section of Ki Theitzei Lamilchamah,194Deuteronomy 21:10. where the Sages say: “You find that when Rebekah died, people said, ‘Who shall go before her? Abraham is dead. Isaac is confined to the house and his eyes are dim. Jacob is gone to Paddan-aram. If wicked Esau shall go before her, people will say, “Cursed be the breast that gave suck to this one.’”’ What did they do? They took out her bier at night. Rabbi Yosei bar Chaninah said, ‘Due to the fact that they took out her bier at night the Scriptures mentioned her death only indirectly. It is this which Scripture says, And he called its name Alon-bachut, two weepings, [one for Deborah and one for Rebekah]. Thus Scripture says, And G-d appeared unto Jacob… and blessed him.184Verse 9 here. What blessing did He give him? He gave him the blessing of consolation addressed to mourners.’” Thus far the Midrash. Now because Esau was the only one present at her burial, they feared the curse, and they did not view the burial as an honor to her, this being the significance of the Scriptural hint. Deborah was in Jacob’s company because after accompanying Rebekah to the land of Canaan, she had returned to her country, and now she was coming with Jacob in order to see her mistress. It may be that she was engaged in raising Jacob’s children out of respect for Rebekah and due to her love for her, and thus she resided with him. Now it is possible that she is not “the nurse” of whom it is said, And they sent away Rebekah their sister, and her nurse,195Above 24: 59. but that she was another nurse who remained in the house of Laban and Bethuel, and now Jacob brought her with him to support her in her old age out of respect to his mother, for it was the custom among the notables to have many nurses. It is improbable that the old woman would be the messenger whom his mother had dispatched to Jacob [to have him return to the Land of Israel], as Rabbi Moshe Hadarshan would have it.196Mentioned by Rashi in this verse. A preacher in the city of Narbonne, Provence, France, who lived in the second half of the eleventh century, Rabbi Moshe Hadarshan, compiled a collection of Agadic material on the book of Genesis. The book itself, which had a great influence upon Rashi and other writers, has been lost except for the quotations made by other scholars.

3 hours ago
Shmuel Weissman added a connection between Numbers 31:49 and Ramban on Genesis 34:13:1
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3 hours ago
Shmuel Weissman added a connection between Exodus 15:16 and Ramban on Genesis 34:13:1
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3 hours ago
Shmuel Weissman added a connection between I Samuel 13:5 and Ramban on Genesis 34:13:1
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3 hours ago
Shmuel Weissman added a connection between Psalms 44:4 and Ramban on Genesis 34:13:1
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3 hours ago
Shmuel Weissman added a connection between Bereshit Rabbah 80:9 and Ramban on Genesis 34:13:1
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3 hours ago
Shmuel Weissman added a connection between Deuteronomy 7:1 and Ramban on Genesis 34:13:1
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3 hours ago
Shmuel Weissman added a connection between Proverbs 6:7 and Ramban on Genesis 34:13:1
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3 hours ago
Shmuel Weissman added a connection between Proverbs 10:5 and Ramban on Genesis 34:13:1
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3 hours ago
Shmuel Weissman added a connection between Deuteronomy 16:18 and Ramban on Genesis 34:13:1
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3 hours ago
Shmuel Weissman added a connection between Genesis 49:7 and Ramban on Genesis 34:13:1
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3 hours ago
Shmuel Weissman edited Ramban on Genesis 34:13:1 history »
Version: Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976 (English)

AND THE SONS OF JACOB ANSWERED SHECHEM AND HAMOR HIS FATHER WITH SUBTLETY. Now Hamor and Shechem spoke to her father and her brothers,140Verse 11 here. but the patriarch did not answer them at all as his sons spoke in his place on this matter out of respect for him for since the affair was a source of shame to them, they did not want him to speak about it at all. There is a question which may be raised here. It would appear that they answered with the concurrence of her father and his advice for they were in his presence, and it was he who understood the answer which they spoke with subtlety, and, if so, why was he angry afterwards?141Further, Verse 30. See also Ramban further, 49:5. Moreover, it is inconceivable that Jacob would have consented to give his daughter in marriage to a Canaanite who had defiled her. Now surely all the brothers gave that answer with subtlety, while Simeon and Levi alone executed the deed, and the father cursed only their wrath.142Genesis 49:7. [But if all the brothers shared responsibility for the answer and the plan, why did Jacob single out only Simeon and Levi for chastisement?] The answer is that the craftiness lay in their saying that every male of theirs be circumcised,143Verse 15 here. as they thought that the people of the city will not consent to it. Even if perchance they will listen to their prince and they will all become circumcised, they will come on the third day, when they were in pain,144Verse 25 here. and will take their daughter145“Daughter.” in Tur: “sister.” from the house of Shechem. Now this was the advice of all the brothers and with the permission of their father, but Simeon and Levi wanted to take revenge of them and so they killed all the men of the city. It is possible that Jacob’s anger in cursing their wrath142Genesis 49:7. was because they killed the men of the city who had committed no sin against him; they should have killed Shechem alone. It is this which Scripture says, And the sons of Jacob answered Shechem and Hamor his father with subtlety, and spoke, because he had defiled Dinah their sister, for they all agreed to speak to him craftily because of the base deed which he had done to them. Now many people ask: “But how did the righteous sons of Jacob commit this deed, spilling innocent blood?” The Rabbi (Moshe ben Maimon) answered in his Book of Judges,146Hilchoth Melachim, IX, 14, with slight textual changes. The Book of Judges is the last of the fourteen books which comprise Maimonides’ great life work: The Mishneh Torah, or Yad Hachazakah. saying that “sons of Noah”147Or “a Noachide,” a term denoting the human race. See Seder Bereshith, Note 222. are commanded concerning Laws, and thus they are required to appoint judges in each and every district to give judgment concerning their six commandments148The six commandments prohibit idolatry, blasphemy, bloodshed, incest, robbery, and eating a limb or flesh which was cut from a living creature. The seventh one is the commandment to establish courts to enforce these laws. Together, these laws are generally referred to as “the seven Noachide laws.” Ramban will later set forth his thesis that the seventh commandment also requires that they establish laws regulating all civil matters such as damages, business regulations, labor laws, etc. which are obligatory upon all mankind. “And a Noachide who transgresses one of them is subject to the death-penalty by the sword. If he sees a person transgressing one of these seven148The six commandments prohibit idolatry, blasphemy, bloodshed, incest, robbery, and eating a limb or flesh which was cut from a living creature. The seventh one is the commandment to establish courts to enforce these laws. Together, these laws are generally referred to as “the seven Noachide laws.” Ramban will later set forth his thesis that the seventh commandment also requires that they establish laws regulating all civil matters such as damages, business regulations, labor laws, etc. laws and does not bring him to trial for a capital crime, he who saw him is subject to the same death-penalty. It was on account of this that the people of Shechem had incurred the death-penalty because Shechem committed an act of robbery and they saw and knew of it, but they did not bring him to trial.” But these words do not appear to me to be correct for if so, our father Jacob should have been the first to obtain the merit of causing their death, and if he was afraid of them, why was he angry at his sons and why did he curse their wrath a long time after that and punish them by dividing them and scattering them in Israel?142Genesis 49:7. Were they not meritorious, fulfilling a commandment and trusting in G-d Who saved them? In my opinion, the meaning of “Laws” which the Rabbis have counted among their seven Noachidic commandments148The six commandments prohibit idolatry, blasphemy, bloodshed, incest, robbery, and eating a limb or flesh which was cut from a living creature. The seventh one is the commandment to establish courts to enforce these laws. Together, these laws are generally referred to as “the seven Noachide laws.” Ramban will later set forth his thesis that the seventh commandment also requires that they establish laws regulating all civil matters such as damages, business regulations, labor laws, etc. is not just that they are to appoint judges in each and every district, but He commanded them concerning the laws of theft, overcharge, wronging, and a hired man’s wages; the laws of guardians of property, forceful violation of a woman, seduction, principles of damage and wounding a fellowman; laws of creditors and debtors, and laws of buying and selling, and their like, similar in scope to the laws with which Israel was charged, and involving the death-penalty for stealing, wronging or violating or seducing the daughter of his fellowman, or kindling his stack, or wounding him, and their like. And it is also included in this commandment that they appoint judges for each and every city, just as Israel was commanded to do,149Deuteronomy 16:18. but if they failed to do so they are free of the death-penalty since this is a positive precept of theirs [and failing to fulfill a positive precept does not incur the death-penalty]. The Rabbis have only said:150Sanhedrin 57a. “For violation of their admonishments there is the death-penalty,” and only a prohibition against doing something is called an “admonishment.” And such is the purport of the Gemara in Tractate Sanhedrin.15158b. See my Hebrew commentary, p. 192. And in the Jerusalem Talmud152Not found in our editions. See my Hebrew commentary, ibid. they have said: “With respect to Noachide laws, a judge who perverts justice is to be slain. If he took a bribe he is to be slain. With respect to Jewish laws, [if after having heard both parties] you know perfectly well what the proper legal decision should be, you are not permitted to withdraw from the case without rendering a decision, and if you know that it is not perfectly clear to you, you may withdraw from the case. But with respect to their laws, even though you know the law perfectly well you may withdraw from it.” From this it would appear that a non-Jewish judge may say to the litigants, “I am not beholden to you,” for it is only in Israel that there is an additional admonishment — “‘Lo thaguru’ (ye shall not be afraid) of the face of any man,”153Deuteronomy 1:17. meaning, “You shall not gather in, [i.e., restrain], your words before any man”154Sanhedrin 6b. This explanation is based upon the common root of the words thaguru and ogeir (gathering) as in the expression, gathering in summer, (Proverbs 10:5). — and surely he is not to be slain for failing to make himself chief, overseer, or ruler155Proverbs 6:7. in order to judge superiors. [Ramban thus disagrees with Rambam, who writes that the people of Shechem had incurred the death-penalty by not having brought Shechem to justice.] Moreover, why does the Rabbi [Moshe ben Maimon] have to seek to establish their guilt? Were not the people of Shechem and all seven nations156Deuteronomy 7:1. idol worshippers, perpetrators of unchaste acts, and practitioners of all things that are abominable to G-d? In many places Scripture loudly proclaims concerning them: Upon the high mountains, and upon their hills, and under every leafy tree, etc.;157Ibid., 12:2. Thou shalt not learn to do after the abominations, etc.?158Ibid., 18:9. For all these abominations have the men of the land done, etc.159Leviticus 18:27. However, it was not the responsibility of Jacob and his sons to bring them to justice. But the matter of Shechem was that the people of Shechem were wicked [by virtue of their violation of the seven Noachide laws]148The six commandments prohibit idolatry, blasphemy, bloodshed, incest, robbery, and eating a limb or flesh which was cut from a living creature. The seventh one is the commandment to establish courts to enforce these laws. Together, these laws are generally referred to as “the seven Noachide laws.” Ramban will later set forth his thesis that the seventh commandment also requires that they establish laws regulating all civil matters such as damages, business regulations, labor laws, etc. and had thereby forfeited their lives. Therefore Jacob’s sons wanted to take vengeance of them with a vengeful sword, and so they killed the king and all the men of his city who were his subjects, obeying his commands. The covenant represented by the circumcision of the inhabitants of Shechem had no validity in the eyes of Jacob’s sons for it was done to curry favor with their master [and did not represent a genuine conversion]. But Jacob told them here that they had placed him in danger, as it is said, You have troubled me, to make me odious,160Verse 30 here. and there,142Genesis 49:7. [i.e., at the time he blessed the other children], he cursed the wrath of Simeon and Levi for they had done violence to the men of the city whom they had told in his presence, And we will dwell with you, and we will become one people.161Verse 16 here. They would have chosen to believe in G-d and trust their word, and perhaps they might have indeed returned to G-d and thus Simeon and Levi killed them without cause for the people had done them no evil at all. It is this which Jacob said, Weapons of violence are their kinship.162Genesis, 49:5. And if we are to believe in the book, ‘The Wars of the Sons of Jacob,’163This is the Midrash Vayisu. See Eisenstein, Otzar Midrashim, p. 157, and L. Ginzberg’s, The Legends of the Jews, Vol. I, pp. 404-411. their father’s fear was due to the fact that the neighbors of Shechem gathered together and waged three major wars against them, and were it not for their father who also donned his weapons and warred against them, they would have been in danger, as is related in that book. Our Rabbis have mentioned something of this conflict in their commentary on the verse, Which I took out of the hand of the Amorite with my sword and with my bow.164Further, 48:22. They said,165As quoted here, the comment appears in Rashi, ibid. See also Bereshith Rabbah 80:9. “All the surrounding nations gathered together to join in battle against them, and Jacob donned his weapons to war against them,” just as Rashi writes there.164Further, 48:22. Scripture, however, is brief about this because it was a hidden miracle,166See Ramban above, 17:1. for the sons of Jacob were valiant men, and it appeared as if their own arm saved them.167Psalms 44:4. Scripture is similarly brief about the matter of Abraham in Ur of the Chaldees,168See Ramban above, 11:528. and it did not at all mention Esau’s wars with the Horites. Instead, Scripture mentions here that there was the terror of G-d upon the cities that were round them,169Further, 35:5. and they did not all assemble to pursue after the sons of Jacob169Further, 35:5. for they would have fallen upon them as the sand which is on the sea-shore in multitude.170I Samuel 13:5. And this is the meaning of the terror of G-d,169Further, 35:5. for the terror and dread171See Exodus 15:16. of the military prowess they had seen fell upon them. Therefore Scripture says, And Jacob came to Luz… he and all the people that were with him,172Further, 35:6. in order to inform us that not one man among them or their servants was lost in warfare.173See Numbers 31:49.

3 hours ago
Shmuel Weissman edited Keset HaSofer 18:7 history »
Version: Keset Hasofer, Ungvar 1871 (Hebrew)

גם צריכין ליזהר מאוד לדבק תחלה את המטלית היטב ואהבח"כ לכתוב עליו ולא לכתוב עליו תחלה ואח"כ לדבקו. וכן אם היה כתוב עליו ונפרד לא מהני לדבקו עם הכתוב עליו (וע"ל סי' י"א סעיף י"ג):

3 hours ago
Shmuel Weissman edited Arukh HaShulchan, Yoreh De'ah 120:14 history »
Version: Aruch HaShulchan, Vilna 1923-29 (Hebrew)

ודע דזה שכתבנו דלא בעי כוונה בטבילה זו יש חולקין בזה [ב"ח] וטעמן דבס"ס קצ"ח י"א דנדה בעי כוונה ע"ש וה"נ בכלים ולפ"ז גם ע"י עכו"ם אינו מועיל [שם] וקטן בר כוונה הוא כשמלמדים אותו שיכוין לטהר אבל עכו"ם אדעתא דנפשיה עביד וי"א דאפילו אם נדה בעי כוונה מאן לימא לן דטבילה זו שאינה מטומאה לטהרה ואין בה איסור כשהשתמשו בלא טבילה מאן לימא לן דבעי כוונה [ש"ך סקכ"ח] וסברא זו כתבו הרשב"א והתה"ד שם [עב"י ס"ס זה] ולבד זה נ"ל דהא בנדה קיי"ל בש"ע לקמן ס"ס קצ"ח כהרמב"ם דלא בעי כוונה ורק רבינו הרמ"א חשש שם לדעת המחמירים והוא עצמו כתב שם רק דיש להחמיר לכתחלה ע"ש וכיון דבעיקר הדין קיי"ל כן לכן בכלים גם לכתחלה אין להחמיר ושם החמיר לכתחלה משום דהוי איסור כרת וראיה ברורה לזה שהרי הרשב"א הוא מהחולקים על הרמב"ם בנדה שם ואיהו גופיה מתיר בטבילה ע"י עכו"ם כמ"ש בתשו' סי׳ תקי"א ע"ש [ערש"י יבמות קי"ט ד"ה מה לי ודו"ק]:

3 hours ago
Shmuel Weissman added a connection (commentary) between Piskei Tosafot on Zevachim 55:1 and Tosafot on Zevachim 90b:13:1

4 hours ago
Shmuel Weissman added a connection (commentary) between Piskei Tosafot on Zevachim 55:1 and Zevachim 90b:13

4 hours ago
Rudy Gireyev added a connection (commentary) between Ketubot 19b:9 and Tosafot Rid on Ketubot 20a:2

4 hours ago
Barry Block published a new Source Sheet, Righteous Like Noah? Barry Block, The Mussar Torah Commentary #HeshbonHeshvan October 18,2020.
16 hours ago
Barry Block published a new Source Sheet, "Not I! God will see to Pharaoh's welfare.".
16 hours ago
Stephan Claassen edited Pardes Rimmonim 3:1:6 history »
Version: Sefaria Community Translation (English)

See, in this holy passage [from the Zohar] he the Holy One, he [the Rashbi], of blessed memory, intended to depart on this height, as En Sof is exalted above its emanated entities, which need to take council, the lower from the higher, as it needs influx from its cause which influences on it, and therefore it says: “Let us make a human being”, as if to say: ‘You shall influence [on me] and I shall act, and a human being is found made by means of the two of us’. But [even] the upper one still needs to be influenced by its cause, as [even] in its hand there is also no [total] ability. But blessed En Sof has no need to talk to what is besides it ‘Let us make’, but [only] “I, I am He, and there is no god/elohim beside me”, meaning to say: with assistance [that is] with me: not below, as it does not have its equal below it, and not above, as there is no above beside it, because it is above all emanated entities. And he [= the Rashbi] said: ‘cause for all those above’, ‘above those causes’. He intended to clarify for us that the reason which is called ‘cause of causes’ is of two aspects. The first [aspect] he explained from the expression ‘ascent’, and the intention [is] that it is above all the upper ones. And the intention is not a spatial ascent - Heaven forbid! – as there is no spatial matter at all in Atsilut/Emanation, let alone in the Emanator, but the explanation [is] the reality of an upward ascent and the spirituality and the possibility. And the second explanation [and aspect] is from the expression ‘cause’/עילה and ‘reason’/סיבה as it is cause and reason for all the causes that there are in reality3The Ramak explains the difference between ‘cause’/עילה and ‘reason’/סיבה in more detail in his commentary Or Yakar (on the Tikkunei Zohar, volume IV, page 8, while commenting on Tikkkunei Zohar 17a, the second introduction to the Tikkunei Zohar). ‘Cause’/עילה indicates closeness to what is caused by it, while ‘reason’/סיבה indicates distance..

18 hours ago
Yaakov Simon added a connection (quotation) between Mishnah Berurah 56:1 and Shabbat 119b:5

18 hours ago
Moshe David HaCohen published a new Source Sheet, אור הגנוז.
18 hours ago
Rabbi Anita Josefa Barzman MD Founder, micro-mishkan.net published a new Source Sheet, Miketz 5786 - Blood reckoning | What is the value of a life?.
22 hours ago
Mordy Shotz added a connection between Mitpachat Sefarim 4:309 and Zohar, Pinchas 90:604

1 day, 2 hours ago
Rabbi SB Gershuny published a new Source Sheet, Chanukah: A Hidden History.
1 day, 6 hours ago
Rabbi SB Gershuny published a new Source Sheet, Alternative Circumcisions.
1 day, 7 hours ago
Joshua Jacobs Velde published a new Source Sheet, Chanukah: Calling Forth the Hidden Primordial Light of the Future.
1 day, 9 hours ago
Law and Halacha Journal translated Shulchan Arukh HaRav, Orach Chayim 307:30 history »
Version: Sefaria Community Translation (English)

Translation: Shulchan Arukh HaRav, Orach Chayim : Siman 307:30]: "And similarly, books of wars (and chronicles of the kings of the nations of the world), and likewise rhetoric and parables of mundane talk, such as Sefer Immanuel [Possibly: Sefer ha-Mahbarot by Immanuel ben Solomon of Rome (c. 1261–1328), including his rendition of Dante's Divine Comedy], and needless to say erotic words—it is forbidden to read them on Shabbat. Even to scan them without reading [aloud] is forbidden, as a decree [by the Sages] because of 'secular documents' (Shetarei Hedyotot). -And even on weekdays it is forbidden because of 'the seat of scoffers' (Moshav Letzim), even if they are written in the Holy Tongue (Hebrew). Regarding erotic words, there is an additional prohibition even if written in the Holy Tongue, because one incites the Evil Inclination within oneself. And whoever composed them, and whoever annotated them, and needless to say whoever printed them—they are included among those who cause the masses to sin. But those history books from which matters of ethics and fear of Heaven emerge, such as Sefer Josippon and the like—it is permitted to read them even on Shabbat, even if they are written in a foreign language. (Nevertheless, it is not proper for people to overindulge in them)."

1 day, 13 hours ago
noam tal published a new Source Sheet, Fable.
2 days, 2 hours ago
Daniel Aronson published a new Source Sheet, Parashat Miketz 5786 / פָּרָשַׁת מִקֵּץ.
2 days, 10 hours ago
Irena Altshul published a new Source Sheet, Sh'mot.
2 days, 10 hours ago
Barry Block published a new Source Sheet, "Not I! God will see to Pharaoh's welfare.".
2 days, 14 hours ago
noam tal published a new Source Sheet, סיפור לתקן עוול: משנה שבת.
2 days, 14 hours ago
noam tal published a new Source Sheet, שיר חנוכה 2025.
2 days, 15 hours ago
Gabriel Lehrman published a new Source Sheet, Torah of Darkness and Light.
2 days, 15 hours ago
Benjamin Davidson added a connection between Mishnah Oholot 13:6 and Tosefta Oholot 14:6

2 days, 17 hours ago
Benjamin Davidson edited Tosefta Oholot 14:6 history »
Version: Sefaria Community Translation (English)

Grasses that one detached [from the earth] and placed in a window, or that grew on their own [in the window]; or a bird that dwells in the window; or scraps of fabric that were less than three-by-three [fingerbreadths]; or a limb or flesh that are dangling from a domesticated animal or a animal or birds; or an idolator or a domesticated animal or an eight-year-old or an earthenware vessel or food or drink or a Torah scroll or salt -- behold, all of these reduce [the handbreadth's opening]. But snow and hail and frost and ice and water do not reduce.

2 days, 17 hours ago
Benjamin Lando edited Mishnah Berurah 673:1 history »
Version: Sefaria Community Translation (English)

(1) All oils and wicks etc. - There are bad oils that 'don't follow the wick' [smell bad], and there are bad wicks which don't carry a flame well. As above in Siman 264, [where it's written that] these bad oils and wicks are prohibited to light before Shabbos. You might think that the same prohibition applies to Chanukah because you might come to extinguish the flame, but this isn't the case, for we are not worried that you might extinguish the flame because it's established that you don't need to [rekindle the flame] if it's extinguished. After all, you have already performed the obligation of creating a remembrance of the miracle.

2 days, 19 hours ago
Israel Friedman published a new Source Sheet, 929/Exodus 26-30: Liminal Women.
2 days, 22 hours ago
noam tal published a new Source Sheet, פרשת השבוע: מקץ.
3 days, 1 hour ago
Shmuel Weissman added a connection (commentary) between Piskei Tosafot on Zevachim 54:1 and Zevachim 88b:6

3 days, 2 hours ago
Shmuel Weissman added a connection (commentary) between Piskei Tosafot on Zevachim 54:1 and Tosafot on Zevachim 88b:6:1

3 days, 2 hours ago
Shmuel Weissman added a connection (commentary) between Piskei Tosafot on Zevachim 51:1 and Zevachim 79b:2

3 days, 2 hours ago
Shmuel Weissman added a connection (commentary) between Piskei Tosafot on Zevachim 51:1 and Tosafot on Zevachim 79b:2:1

3 days, 2 hours ago
Shmuel Weissman deleted a connection between Piskei Tosafot on Zevachim 56:1 and Tosafot on Zevachim 80b:10:1

3 days, 2 hours ago
Shmuel Weissman deleted a connection between Piskei Tosafot on Zevachim 56:1 and Zevachim 80b:10

3 days, 2 hours ago
Shmuel Weissman deleted a connection between Piskei Tosafot on Zevachim 55:1 and Zevachim 80b:10

3 days, 2 hours ago
Shmuel Weissman deleted a connection between Piskei Tosafot on Zevachim 55:1 and Tosafot on Zevachim 80b:10:1

3 days, 2 hours ago
Shmuel Weissman deleted a connection between Piskei Tosafot on Zevachim 54:1 and Tosafot on Zevachim 80b:10:1

3 days, 2 hours ago
Shmuel Weissman deleted a connection between Piskei Tosafot on Zevachim 54:1 and Zevachim 80b:10

3 days, 2 hours ago
Shmuel Weissman deleted a connection between Piskei Tosafot on Zevachim 51:1 and Zevachim 79b:7

3 days, 2 hours ago
Shmuel Weissman deleted a connection between Piskei Tosafot on Zevachim 51:1 and Tosafot on Zevachim 79b:7:1

3 days, 2 hours ago
Shmuel Weissman edited Steinsaltz on Zevachim 80b:6 and 2 others »
Version: William Davidson Edition - Hebrew (Hebrew)

ומשיבים: הכא נמי [כאן גם כן] מדובר ברובא [ברוב] שהיו מה עליונים, וקא יהיב [והוא נותן] למעלה שיעור תחתונים ועוד, כך שבוודאי נתן מקצת מן העליונים במקומם. ומקשים: והא [והרי] "תחתונים עלו לו" קתני [שנה]! ולפי הסבר זה יתכן שנתן את כולם למעלה, ומדוע עלו לו? ומשיבים: עלו לו לשם שירים של החטאת.

3 days, 2 hours ago
2 related »
Charles Sheer published a new Source Sheet, "Ha-Neirot halalu" - What Does It Mean, Why Is It Said and Who Instituted It?".
3 days, 10 hours ago
Flo Com published a new Source Sheet, Responses To Modernity.
3 days, 11 hours ago
Benjamin Davidson edited Tosefta Oholot 14:5 history »
Version: Sefaria Community Translation (English)

Rabbi Yehuda says, even the thigh-bone of Og reduces the handbreadth['s opening], and so too would Rabbi Yehuda say,*ר' יהודה אומר אפילו קוליתו של עוג ה"ז ממעטה הטפח וכן היה ר' יהודה אומר (MS Vienna; and see GR"A (adding similar language before "[t]his is the general rule")) less than an olive's-bulk of flesh reduces [the minimum opening for impurity] caused by a quarter-kav of bones (Mishnah Oholot 13:5). Less than a barleycorn's-bulk of bone reduces [the minimum opening for impurity] caused by an olive's-bulk of flesh. And an olive's-bulk from a carcass [of an animal], or a lentil's-bulk from a sheretz, do not reduce it, but Rabbi Yehuda says they do reduce it. This is the general rule: Said Rebbi, any impurity that is not from a [human] corpse, or that is from a corpse but does not join together with the same [type of] impurity, behold, that reduces.

3 days, 16 hours ago
Aaron Kerben added a connection (reference) between II Samuel 15:4 and Rashi on Berakhot 64a:2:1

3 days, 16 hours ago
Aaron Kerben added a connection (reference) between II Samuel 15:10 and Rashi on Berakhot 64a:2:1

3 days, 16 hours ago
Aaron Kerben added a connection (reference) between II Samuel 19:1 and Rashi on Berakhot 64a:2:1

3 days, 16 hours ago
Rabbi Ruhi Sophia Rubenstein published a new Source Sheet, Hanukkah: Publicizing the Miracle.
3 days, 17 hours ago
Benjamin Davidson added a connection between Mishnah Oholot 15:8 and Tosefta Oholot 15:8

3 days, 17 hours ago
Benjamin Davidson added a connection between Mishnah Oholot 15:9 and Tosefta Oholot 15:8

3 days, 17 hours ago
Benjamin Davidson edited Tosefta Oholot 14:5 and 4 others »
Version: Sefaria Community Translation (English)

Rabbi Yehuda says, even the thigh-bone of Og reduces the handbreadth['s opening], and so too would Rabbi Yehuda say,*ר' יהודה אומר אפילו ה"ז ממעטה הטפח וכן היה ר' יהודה אומר (MS Vienna; and see GR"A (adding similar language before "[t]his is the general rule")), less than an olive's-bulk of flesh reduces [the minimum opening for impurity] caused by a quarter-kav of bones (Mishnah Oholot 13:5). Less than a barleycorn's-bulk of bone reduces [the minimum opening for impurity] caused by an olive's-bulk of flesh. And an olive's-bulk from a carcass [of an animal], or a lentil's-bulk from a sheretz, do not reduce it, but Rabbi Yehuda says they do reduce it. This is the general rule: Said Rebbi, any impurity that is not from a [human] corpse, or that is from a corpse but does not join together with the same [type of] impurity, behold, that reduces.

3 days, 17 hours ago
4 related »
Catriel Garland כתריאל גרלאנד published a new Source Sheet, הצו ההלכתי לשימור חינוכי-קהילתי ליהודים אפרו-ספרדים בוא: חובת התורה והמסורת.
3 days, 18 hours ago
Aya Baron published a new Source Sheet, Serach Remembers.
3 days, 19 hours ago
Aaron Levitt published a new Source Sheet, Chanukah and Chinuch.
3 days, 21 hours ago
Rabbi Amanda Katherine Weiss published a new Source Sheet, Miketz: Making It Through Hard Times.
3 days, 22 hours ago
Jack Hodari edited Tosefta Shabbat 16:1 and 6 others »
Version: Sefaria Community Translation (English)

One may not lift an animal, a wild animal, or a bird from a private domain—needless to say from a public domain. However, one may push them until they enter. One may place a basket in front of the chicks so that they may climb up and climb down on it, but it is forbidden to move the basket.

3 days, 23 hours ago
6 related »
Dennis Brown published a new Source Sheet, The Wisdom of KashrutDivine Law, Human Limitation, and the Stability of the Jewish Diet Across Time.
4 days ago
Francis Nataf published a new Source Sheet, Moshe's Fear of Speech and God's Solution.
4 days ago
Stephan Claassen edited Pardes Rimmonim 3:1:5 history »
Version: Sefaria Community Translation (English)

And see, this logical argument is put off by many reasons: if you want, say [a verse from] Scripture, if you want, say a logical argument. The logical argument is from the fact that the Emanator is distinct from His emanations on many points. The first [point of difference is] that the emanated entities do fall under time, and He [= the Emanator] does not fall under time. But I do not mean [here] time according to the simple meaning of our words [time as it is here below, in our physical reality], but the intention [of the word ‘time’ here] is that there already was such ‘time’ when there were not [yet] emanations, as [is the case] prior to the Emanation. And this is one of the matters withheld from En Sof, as there is no existence when It does not exist, but It is by necessity the existence and It is the provider of time, and not that It is subjected to time, Heaven forbid! 1This is a difficult paragraph; to me it appears that the Ramak thinks of a different kind of (causal) time, outside of En Sof, but prior to Emanation< . And on this subject is understood its saying: ‘First, and [there is] no beginning to His beginning’ [Piyyut ‘Yigdal’ by Daniel ben Yehuda (13th century) based on Maimonides’ 13 Principles of Faith] as although it is said ‘first’ - and each expression of ‘first’ points to [the fact that] it does possess beginning, as truly He is first for all that came behind him - , but the expression ‘first’ [here] points to the beginning of time. And on this it said that He is ‘first’ and nevertheless ‘there is no beginning to His beginning’, and the expression ‘first’ is only there to deny that there is anything prior to Him besides Him. And this is what it says in the Tikkunim [Tikkunei Zohar; Petichat Eliyahu] “I/ אני am first and I/ ואני am last” [Isaiah 44:6]. And the explanation of the Rashbi of blessed memory [is] that “I/אני” is En/ איןwhich is upper Keter. “and I/ ואני” is Malkut, which is the end/aim of Emanation, its end attached to its beginning, and its beginning to its end [an allusion to Sefer Yetzirah 1:7], as En/אין is א [upper] Keter, י Chochmah, ן Binah when one stretches the Wav/ו which is ן: [which is] the Yud/ יon [top of] the Wav/ וand [this is also] the reality of the ן by itself, is Malkut, according to the truth we find [that] I/אין comprises all Emanation. And this “I am first” is the mystery of the prolongation and extension of Emanation from above to below. “and I am last” is the reality of the light returning, turning itself from below towards above. And with this the subject of ‘first’ and ‘last’ is understood, as Keter is in truth called ‘first’ because it is the first to all that came in the beginning, which is from the emanated entities and below, but above it in En Sof, the expression ‘first’ does not belong ‘first’, and this is ‘and before “one” what can you count?’[Sefer Yetzirah 1:7]. Explanation: Keter is called one as it is the beginning of the calculation which is the number of the ten [Sefirot], as in it is comprised all calculation, and the calculation, its foundation is above, as we have explained in the previous gate. And it says that ‘before “one”’, which is what precedes it, which is En Sof, ‘what can you count?’, as there does not belong number nor speech nor affirmation at all. And about it, it is said (Job 37:20): “Would it be counted to Him when I speak?”, and there number does not belong. And with this introduction the verse (Isaiah 43:10) is understood, in which all plain expounders were confused: “You are My witnesses, word of HaShem, My servant, which I have chosen so that you will know and believe in Me, and so that you will understand that I [am] He, before Me no divinity was formed, and there will not be after Me.” And the explanation: “that I [am] He”, this is Keter, as “He” is Keter, which is truly called He/הוא. And to teach its hiding, the word ‘He’ is a special name for the concealed [the word ‘he’ indicates a greater distance than the word ‘you’]. And therefore, it says that ‘He’ is called I/אני, also thus to teach that it is [both] the beginning of the Emanation and the end of the Emanation in the mystery of “I am first and I am last” as we have explained [above]. And it says “that before Me no divinity was formed”, and the word “was formed” [is] according to its meaning as its explanation [is] ‘was not emanated’, because the expression of formation is similar to the meaning for the emanation, just like the meaning of the expression of creating which is ‘In the beginning [He] created’ [Genesis 1:1]. And it says: ‘that before Me nothing except for Me was created’, because it is beginning of what came with the restriction of what was created. And it is end to all Emanation, and this is what it says: ‘and after Me there will not be’. And this teaches the strength of the greatness of En Sof, King of Kings, the Holy One, blessed be He, which teaches on its existence that it does not fall under time but on the contrary, it brought out the time, and no existence in the world is formed in any way [in] its absence. And this is one of the many degrees on its emanated entities which all fall under existence, as there was already time when En Sof was without them, as before Emanation. And there are many who thought, saying that Keter was before all, meaning to say that although there was [still] no Emanation, it [= Keter] was [already] in existence and was forever clothing to the Emanator [they thus think that En Sof and Keter were always and forever existent]. And those who hold this opinion are ‘shield-bearers’ [an expression from Babylonian Talmud, Berakhot 27b, for Torah scholars ‘battling’ in Halakhic discussions], and the main object of the necessity that is forced upon them to this matter is a saying of our sages of blessed memory in the Pirkei DeRabbi Eliezer: ‘Before the world was created, there were only He and His name’2Note that this citation is not in the extant versions of Pirkei DeRabbi Eliezer.< . Explanation: ‘He and His name’ corresponds to En Sof and Keter. And they forced out of this that Keter precedes [emanation], and that it is being united with the Emanator and [is] garment to Him. But this subject is not appropriate to believe. But [it is appropriate to believe] that all of Emanation was emanated in one [single] time, and also Keter [is part] out of the totality of the emanated entities, as it is proven by many sayings, and part of them we will transfer to Gates with help of Hashem. And particularly in the Gate of Substance and Instruments [Gate IV] and in the Gate of the Order of Emanation [Gate V], and in the Gate of Brightnesses [Gate XI] with help of Heaven. It has been found that the Emanator is exalted above His emanations, because their absence preceded His Emanation, which is not the case for the Emanator, King of Kings, the Holy One blessed be He. And see, [this concludes] the first distinction. The Emanator is further distinguished from the emanated entities because their life depends on what is beside them - which is the Emanator, who enlivens them, and He is the source and the light and the abundance to all His emanated entities -, [thus] they are all found to need Him. But En Sof, blessed be He, does not need what is besides Him, but He is the source of living beings, and the living beings are emanated out of Him, while He is the life of the living beings. And therefore, the Rashbi of blessed memory named it in several places in the Tikkunim with the expression ‘Light that does not depend on light etc.’ [Zohar Chadash, Vaetchanan 15], since He does not depend on vitality and abundance from what is besides Him, but He is the source of the light for all other luminaries. And the Rashbi of blessed memory explained this matter in the Tikkunim (Tikkunei Zohar 15 folio 132b) [to be found in Zohar Chadash, Tikuna Kadma'ah 91] and in the Zohar on Bereshit (folio 22) [Zohar, Bereshit 15:168-169]: Rabbi Shimon further began and said: “See now that I, I am He, and there is no god beside Me” [Deuteronomy 32:39]. He said: Fellows, hear the ancient words which I want to reveal etc. Who is it who said: “See now that I, I am He, and there is no god beside Me”? But this is the cause for all those above, He who is called ‘cause of causes’ above those causes, as no one of these causes can do any deed unless it has received permission from the one that is above it, as I have established above in [the explanation of the verse] “Let Us make a human being” [Genesis 1:26]; “Let Us make” verily, on two it was said [the plural indicates more than one], as this one spoke to the one above it etc., and the one above it cannot do anything until it has received council from its fellow. But He who is called ‘cause on all causes’, above whom there is no one, and no one below [Him] equal to Him, this is what is written: “And with whom do you compare Me and am I equal with? said the Holy One” [Isaiah 40:25]. He said: See now that I, I am He, and there is no god/elohim beside Me” which receives council from Him as how which is said: “And God/Elohim said: ‘Let us make a human being’” End of citation. ¶


4 days, 2 hours ago
Stephan Claassen added a connection between Isaiah 40:25 and Pardes Rimmonim 3:1:5
(automatic citation link)

4 days, 2 hours ago
Stephan Claassen added a connection between Genesis 1:26 and Pardes Rimmonim 3:1:5
(automatic citation link)

4 days, 2 hours ago
Stephan Claassen added a connection between Deuteronomy 32:39 and Pardes Rimmonim 3:1:5
(automatic citation link)

4 days, 2 hours ago
Stephan Claassen added a connection between Genesis 15:168-169 and Pardes Rimmonim 3:1:5
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4 days, 2 hours ago
Stephan Claassen added a connection between Pardes Rimmonim 3:1:5 and Zohar Chadash, Tikuna Kadma'ah 91
(automatic citation link)

4 days, 2 hours ago
Stephan Claassen added a connection between Pardes Rimmonim 3:1:5 and Tikkunei Zohar 15
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4 days, 2 hours ago
Stephan Claassen added a connection between Pardes Rimmonim 3:1:5 and Zohar Chadash, Vaetchanan 15
(automatic citation link)

4 days, 2 hours ago
Stephan Claassen added a connection between Berakhot 27b and Pardes Rimmonim 3:1:5
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4 days, 2 hours ago
Stephan Claassen added a connection between Genesis 1:1 and Pardes Rimmonim 3:1:5
(automatic citation link)

4 days, 2 hours ago
Stephan Claassen added a connection between Isaiah 43:10 and Pardes Rimmonim 3:1:5
(automatic citation link)

4 days, 2 hours ago
Stephan Claassen added a connection between Job 37:20 and Pardes Rimmonim 3:1:5
(automatic citation link)

4 days, 2 hours ago
Stephan Claassen added a connection between Pardes Rimmonim 3:1:5 and Sefer Yetzirah 1:7
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4 days, 2 hours ago
Stephan Claassen added a connection between Isaiah 44:6 and Pardes Rimmonim 3:1:5
(automatic citation link)

4 days, 2 hours ago
Stephan Claassen edited Pardes Rimmonim 3:1:5 history »
Version: Sefaria Community Translation (English)

And see, this logical argument is put off by many reasons: if you want, say [a verse from] Scripture, if you want, say a logical argument. The logical argument is from the fact that the Emanator is distinct from His emanations on many points. The first [point of difference is] that the emanated entities do fall under time, and He [= the Emanator] does not fall under time. But I do not mean [here] time according to the simple meaning of our words [time as it is here below, in our physical reality], but the intention [of the word ‘time’ here] is that there already was such ‘time’ when there were not [yet] emanations, as [is the case] prior to the Emanation. And this is one of the matters withheld from En Sof, as there is no existence when It does not exist, but It is by necessity the existence and It is the provider of time, and not that It is subjected to time, Heaven forbid! 1This is a difficult paragraph; to me it appears that the Ramak thinks of a different kind of (causal) time, outside of En Sof, but prior to Emanation< . And on this subject is understood its saying: ‘First, and [there is] no beginning to His beginning’ [Piyyut ‘Yigdal’ by Daniel ben Yehuda (13th century) based on Maimonides’ 13 Principles of Faith] as although it is said ‘first’ - and each expression of ‘first’ points to [the fact that] it does possess beginning, as truly He is first for all that came behind him - , but the expression ‘first’ [here] points to the beginning of time. And on this it said that He is ‘first’ and nevertheless ‘there is no beginning to His beginning’, and the expression ‘first’ is only there to deny that there is anything prior to Him besides Him. And this is what it says in the Tikkunim [Tikkunei Zohar; Petichat Eliyahu] “I/ אני am first and I/ ואני am last” [Isaiah 44:6]. And the explanation of the Rashbi of blessed memory [is] that “I/אני” is En/ איןwhich is upper Keter. “and I/ ואני” is Malkut, which is the end/aim of Emanation, its end attached to its beginning, and its beginning to its end [an allusion to Sefer Yetzirah 1:7], as En/אין is א [upper] Keter, י Chochmah, ן Binah when one stretches the Wav/ו which is ן: [which is] the Yud/ יon [top of] the Wav/ וand [this is also] the reality of the ן by itself, is Malkut, according to the truth we find [that] I/אין comprises all Emanation. And this “I am first” is the mystery of the prolongation and extension of Emanation from above to below. “and I am last” is the reality of the light returning, turning itself from below towards above. And with this the subject of ‘first’ and ‘last’ is understood, as Keter is in truth called ‘first’ because it is the first to all that came in the beginning, which is from the emanated entities and below, but above it in En Sof, the expression ‘first’ does not belong ‘first’, and this is ‘and before “one” what can you count?’[Sefer Yetzirah 1:7]. Explanation: Keter is called one as it is the beginning of the calculation which is the number of the ten [Sefirot], as in it is comprised all calculation, and the calculation, its foundation is above, as we have explained in the previous gate. And it says that ‘before “one”’, which is what precedes it, which is En Sof, ‘what can you count?’, as there does not belong number nor speech nor affirmation at all. And about it, it is said (Job 37:20): “Would it be counted to Him when I speak?”, and there number does not belong. And with this introduction the verse (Isaiah 43:10) is understood, in which all plain expounders were confused: “You are My witnesses, word of HaShem, My servant, which I have chosen so that you will know and believe in Me, and so that you will understand that I [am] He, before Me no divinity was formed, and there will not be after Me.” And the explanation: “that I [am] He”, this is Keter, as “He” is Keter, which is truly called He/הוא. And to teach its hiding, the word ‘He’ is a special name for the concealed [the word ‘he’ indicates a greater distance than the word ‘you’]. And therefore, it says that ‘He’ is called I/אני, also thus to teach that it is [both] the beginning of the Emanation and the end of the Emanation in the mystery of “I am first and I am last” as we have explained [above]. And it says “that before Me no divinity was formed”, and the word “was formed” [is] according to its meaning as its explanation [is] ‘was not emanated’, because the expression of formation is similar to the meaning for the emanation, just like the meaning of the expression of creating which is ‘In the beginning [He] created’ [Genesis 1:1]. And it says: ‘that before Me nothing except for Me was created’, because it is beginning of what came with the restriction of what was created. And it is end to all Emanation, and this is what it says: ‘and after Me there will not be’. And this teaches the strength of the greatness of En Sof, King of Kings, the Holy One, blessed be He, which teaches on its existence that it does not fall under time but on the contrary, it brought out the time, and no existence in the world is formed in any way [in] its absence. And this is one of the many degrees on its emanated entities which all fall under existence, as there was already time when En Sof was without them, as before Emanation. And there are many who thought, saying that Keter was before all, meaning to say that although there was [still] no Emanation, it [= Keter] was [already] in existence and was forever clothing to the Emanator [they thus think that En Sof and Keter were always and forever existent]. And those who hold this opinion are ‘shield-bearers’ [an expression from Babylonian Talmud, Berakhot 27b, for Torah scholars ‘battling’ in Halakhic discussions], and the main object of the necessity that is forced upon them to this matter is a saying of our sages of blessed memory in the Pirkei DeRabbi Eliezer: ‘Before the world was created, there were only He and His name’2Note that this citation is not in the extant versions of Pirkei DeRabbi Eliezer.< . Explanation: ‘He and His name’ corresponds to En Sof and Keter. And they forced out of this that Keter precedes [emanation], and that it is being united with the Emanator and [is] garment to Him. But this subject is not appropriate to believe. But [it is appropriate to believe] that all of Emanation was emanated in one [single] time, and also Keter [is part] out of the totality of the emanated entities, as it is proven by many sayings, and part of them we will transfer to Gates with help of Hashem. And particularly in the Gate of Substance and Instruments [Gate IV] and in the Gate of the Order of Emanation [Gate V], and in the Gate of Brightnesses [Gate XI] with help of Heaven. It has been found that the Emanator is exalted above His emanations, because their absence preceded His Emanation, which is not the case for the Emanator, King of Kings, the Holy One blessed be He. And see, [this concludes] the first distinction. The Emanator is further distinguished from the emanated entities because their life depends on what is beside them - which is the Emanator, who enlivens them, and He is the source and the light and the abundance to all His emanated entities -, [thus] they are all found to need Him. But En Sof, blessed be He, does not need what is besides Him, but He is the source of living beings, and the living beings are emanated out of Him, while He is the life of the living beings. And therefore, the Rashbi of blessed memory named it in several places in the Tikkunim with the expression ‘Light that does not depend on light etc.’ [Zohar Chadash, Vaetchanan 15], since He does not depend on vitality and abundance from what is besides Him, but He is the source of the light for all other luminaries. And the Rashbi of blessed memory explained this matter in the Tikkunim (Tikkunei Zohar 15 folio 132b) [to be found in Zohar Chadash, Tikuna Kadma'ah 91] and in the Zohar on Bereshit (folio 22) [Zohar, Bereshit 15:168-169]: Rabbi Shimon further began and said: “See now that I, I am He, and there is no god beside Me” [Deuteronomy 32:39]. He said: Fellows, hear the ancient words which I want to reveal etc. Who is it who said: “See now that I, I am He, and there is no god beside Me”? But this is the cause for all those above, He who is called ‘cause of causes’ above those causes, as no one of these causes can do any deed unless it has received permission from the one that is above it, as I have established above in [the explanation of the verse] “Let Us make a human being” [Genesis 1:26]; “Let Us make” verily, on two it was said [the plural indicates more than one], as this one spoke to the one above it etc., and the one above it cannot do anything until it has received council from its fellow. But He who is called ‘cause on all causes’, above whom there is no one, and no one below [Him] equal to Him, this is what is written: “And with whom do you compare Me and am I equal with? said the Holy One” [Isaiah 40:25]. He said: See now that I, I am He, and there is no god/elohim beside Me” which receives council from Him as how which is said: “And God/Elohim said: ‘Let us make a human being’” End of citation. ¶


4 days, 2 hours ago
Mordy Shotz added a connection between Psalms 116:16 and Radak on Psalms 86:16:2

4 days, 3 hours ago
Mordy Shotz added a connection between Radak on Psalms 116:16:2 and Radak on Psalms 86:16:2

4 days, 3 hours ago
Mordy Shotz added a connection between Rashi on Psalms 116:16:1 and Rashi on Psalms 86:16:1

4 days, 3 hours ago
Richard Friedman added a connection between Esther 4:2 and Sforno on Genesis 41:14:2
(automatic citation link)

4 days, 7 hours ago
Richard Friedman added a connection between Malachi 3:1 and Sforno on Genesis 41:14:1
(automatic citation link)

4 days, 7 hours ago
Richard Friedman added a connection between Isaiah 51:1 and Sforno on Genesis 41:14:1
(automatic citation link)

4 days, 7 hours ago
Richard Friedman translated Sforno on Genesis 41:14:1 and 2 others »
Version: Sefaria Community Translation (English)

(1) THEY RUSHED HIM FROM THE DUNGEON. As is the case with all of God's salvations, that are performed in an instant, as is said (Isa. 51:1), "My salivation is soon to come," and as it is said (Ps. 81:14-15), "If only My people would listen to Me, ....then would I subdue their enemies at once." And such was the case of Egypt, as it says (Exod. 12:39), "since they had been driven out of Egypt." As [the Sages] said, "that our ancestors' dough did not have time to rise [before there appeared over them the King over kings of kings, the Holy One, blessed be He, and redeemed them.]" And the same is to happen in the future, as it said (Mal. 3:1), "the Sovereign you seek shall come to the temple suddenly."

4 days, 7 hours ago
2 related »
Richard Friedman translated Sforno on Genesis 41:9:1 history »
Version: Sefaria Community Translation (English)

IT IS MY SINS THAT I MENTION. Not like one who protests, "You put me in jail." Rather, it was for my sins.

4 days, 8 hours ago
Richard Friedman translated Sforno on Genesis 41:8:1 history »
Version: Sefaria Community Translation (English)

NONE OF THEM COULD INTERPRET THEM FOR PAR'OH. Because they thought that there were two, they erred in the interpretation. For in the first part, there was only the active and material cause, which was the cows plowing and the Nile irrigating, and in the second part, there was only the cause of the form and purpose, which was the sheaves.

4 days, 8 hours ago
Richard Friedman translated Sforno on Genesis 41:7:1 history »
Version: Sefaria Community Translation (English)

IT WAS A DREAM! He sensed that it was all one dream essentially, for it appeared to him in his second dream that it was of the same nature essentially as his first dream. And he himself made this explicit in saying (v.22), "I saw in my dream."

4 days, 9 hours ago
Ilan Koshnood published a new Source Sheet, Persia.
4 days, 9 hours ago
Isabel Bard added a connection between Meiri on Sotah 44a:5 and Proverbs 24:27
(automatic citation link)

4 days, 14 hours ago
Isabel Bard added a connection between Deuteronomy 20:5 and Meiri on Sotah 44a:5
(automatic citation link)

4 days, 14 hours ago
Isabel Bard translated Meiri on Sotah 44a:5 history »
Version: Sefaria Community Translation (English)

A person should always strive to have a house, before they strive for other possessions, and after that they should strive for other possessions like vineyards and fields, and after that they should marry. The Torah alluded to this - "Who is the man" etc (Devarim 20:5) - house is placed before vineyard and vineyard before wife. And King Shlomo in his wisdom said “Prepare your work outside, and make it fit for yourself in the field; and afterward build your house” (Mishlei 24:27). “Prepare your work outside”; this is a house. “And make it fit for yourself in the field”; this is a vineyard and other possessions. “And afterward you shall build your house”; this is a wife. And whilst on the topic, they taught it another way: "Prepare your work outside"; this is Torah, Mishnah, and Talmud. "And make it fit for yourself in the field"; these are good deeds, meaning to say, degrees and attributes of character. "And build a house"; that you should study and receive reward, meaning that you should influence your counterpart.

4 days, 14 hours ago
Yavni Bar-Yam added a connection between Leviticus 25:17 and Rambam on Mishnah Bava Metzia 4:10:1

4 days, 16 hours ago
A S added a connection (quotation) between Arukh HaShulchan, Orach Chaim 43:11 and Shulchan Arukh, Orach Chayim 43:5

4 days, 16 hours ago
Benjamin Davidson edited Tosefta Kelim Metzia 6:3 history »
Version: Sefaria Community Translation (English)

Rabbi Yehuda says~~, amo~~ concerning these ~~are~~, three categories [of vessels], in the name of Rabbi Akiva: Those which were made to [exclusively] serve man, such as a ladder, [and those made to exclusively serve other] vessels, such as a kolav (a shopkeeper's rack to display merchandise), a candelabra, and an anchuta (a wooden board), are pure. Those made to service [both] man and [other] service-vessels of man, such as a table, a plank, and a delphica (a three-legged service table), are impure. A wooden basket for flasks or for cups (Kel. 16:2)*such a basket is comprised of a single row of receptacles, each one joined to the next, similar to the "double inkpot" of Kel. 2:7 (Zar Zahav), where one of [the receptacles] broke off: [The broken section] is pure and is not [considered] joined to [the basket]. [If] the second broke off, it is pure and is not [considered] joined to it. [If] all three broke off, all are pure. Four baskets [in a square configuration] that are in a bath, where one of them broke: [The broken basket] is pure and is not [considered] joined to [the other three]. [If] the second broke, it is pure, and is not [considered] joined*ואין חבור (MS Vienna) to it. [If] two broke from one side, the [adjoining] wall that is between them is divided: That which services the impure is impure, and that which services the pure is pure. [If] two diagonal [baskets] broke off, the entire [adjoining] wall that is between them is impure. [If] the center of a wicker crate used to spread fertilizer is upraised and its sides are lower, it is still susceptible to impurity if one side is broken, because it can still contain fertilizer from the other side, [but] if the other side is broken, it is clean.*Mishneh Torah, Vessels 6:10 (Touger tr.) And as to all other vessels [whose apertures] are not large enough to receive olives, such as a reed tube and a reed basket, the measure [of their holes for impurity] is the majority of them (i.e., of their width), the words of Rabbi Meir (Kel. 17:4). Rabbi Elazar son of Rabbi Shimon says, with respect to spice-boxes that burst open, their measure is that of the spices [that they carry]. [If] they split apart, their measure is their full width. Said Rabbi Yehuda*cf. Kel. 17:5 (attributing the following statement to Rabbi Yosei), they only mentioned pomegranates of Badaan and leeks of Geba of Beit HaKutim in order that they tithe them as certain everywhere.

4 days, 17 hours ago
Benjamin Davidson edited Tosefta Oholot 14:4 and 2 others »
Version: Sefaria Community Translation (English)

Rabbi Yehuda says ~~over~~concerning these*this construction (אומר בהן) is found only in the Tosefta, always in relation to Rabbi Yehuda -- here, Tosefta Horayot 1:7, and Tosefta Kelim Metzia 6:3 three measurements in the name of Rabbi Akiva: One who makes [an opening in the wall] for conversation*לצוות; alt., לצאת ("for going out") (MS Vienna), or for guarding, or for enjoying the view (lit., "feeding his eyes"), [impurity is conveyed through] even the smallest size. For bringing in vessels and taking out vessels, for [human] use, and for a lamp, its measure is a handbreadth's opening. For a [weaver's] reed (לקנה) but not for his stave*ולא לצבתו; alt., ולאספתי ("and for tongs") (GR"A; accord Mishnah Oholot 13:4) -- Beit Shammai say, [an opening] of its full length, and Beit Hillel say, a handbreadth's opening.

4 days, 17 hours ago
2 related »
Jason Dov Goldhirsch published a new Source Sheet, Asher: The Light We Must Not Keep Silent. Wrestling with Hanukkah When Darkness Is Real.
4 days, 17 hours ago
Benjamin Davidson edited Tosefta Oholot 12:2 history »
Version: Sefaria Community Translation (English)

An overturned seah-measure on top of an overturned [earthenware] jar, [or] two seating-blocks one on top of the other, and a stone on top of the [uppermost] seating-block, bring in impurity. A seah-measure sitting right-side-up, and a jar sitting right-side-up, an inflated water-skin, a cushion cover filled with straw*כר מלא תבן (Rash MiShanz), a sheet cover filled with lumps of threads (mochin), a sheet cover filled with wrappings, two stones one on top of the other, and a seating block on top of the stone: [In all of these cases,] they do not bring in impurity.

4 days, 17 hours ago
Benjamin Davidson added a connection between Tosefta Kelim Metzia 6:3 and Tosefta Oholot 14:4
(automatic citation link)

4 days, 17 hours ago
Benjamin Davidson added a connection between Tosefta Horayot 1:7 and Tosefta Oholot 14:4
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4 days, 17 hours ago
Benjamin Davidson edited Tosefta Oholot 14:4 history »
Version: Sefaria Community Translation (English)

Rabbi Yehuda says over*this construction (אומר בהן) is found only in the Tosefta, always in relation to Rabbi Yehuda -- here, Tosefta Horayot 1:7, and Tosefta Kelim Metzia 6:3 three measurements in the name of Rabbi Akiva: One who makes [an opening in the wall] for conversation*לצוות; alt., לצאת ("for going out") (MS Vienna), or for guarding, or for enjoying the view (lit., "feeding his eyes"), [impurity is conveyed through] even the smallest size. For bringing in vessels and taking out vessels, for [human] use, and for a lamp, its measure is a handbreadth's opening. For a [weaver's] reed (לקנה) but not for his stave -- Beit Shammai say, [an opening] of its full length, and Beit Hillel say, a handbreadth's opening.

4 days, 17 hours ago
Benjamin Davidson added a connection between Mishnah Oholot 13:4 and Tosefta Oholot 14:4

4 days, 18 hours ago
Benjamin Davidson added a connection between Jastrow, זוּן 1 and Tosefta Oholot 14:4

4 days, 18 hours ago
A S added a connection (quotation) between Arukh HaShulchan, Orach Chaim 223:9-224 and Shulchan Arukh, Orach Chayim 223:6

4 days, 21 hours ago
A S added a connection (quotation) between Arukh HaShulchan, Orach Chaim 211:11 and Shulchan Arukh, Orach Chayim 211:4

4 days, 21 hours ago
Yavni Bar-Yam added a connection (midrash) between Exodus 21:1 and Mekhilta DeRabbi Yishmael, Tractate Nezikin 1:2

4 days, 21 hours ago
A S added a connection (quotation) between Arukh HaShulchan, Orach Chaim 197:9 and Shulchan Arukh, Orach Chayim 197:4

4 days, 21 hours ago
Yavni Bar-Yam added a connection between Rashi on Exodus 21:1:2 and Sefat Emet, Exodus, Mishpatim 4:3

4 days, 21 hours ago
רותי נסימי published a new Source Sheet, פרשת וישב - על הקשר בין יעקב, יוסף ואשת פוטיפר.
4 days, 21 hours ago
Justin Goldstein translated Avot DeRabbi Natan, Recension B 31:2 history »
Version: Sefaria Community Translation (English)

He used to say: Do not cover over their high places—so that you do not end up rebuilding them yourself. Do not tear down brick structures, so that people won’t tell you, “Come rebuild them with stone. If you are holding a young plant in your hands and someone says to you,“Look—the Messiah has arrived!” first finish planting the plant, and only afterward go out to greet them. If children tell you, “Come, let’s build the Temple,” do not listen to them. But if elders tell you, “Come, let’s dismantle the Temple,” listen to them. Why? Because what children build often leads to destruction, and what elders dismantle can be true rebuilding. The proof of this is Rehoboam son of Solomon.

4 days, 23 hours ago
יוסף ברוך פרומר published a new Source Sheet, שליש שלישי בקריאה ארצישראלית.
4 days, 23 hours ago
Shmuel Weissman edited Steinsaltz on Genesis 43:27 history »
Version: The Koren Steinsaltz Tanakh HaMevoar - Hebrew (Hebrew)

גם יוסף התנהג באופן ידידותי – וַיִּשְׁאַל לָהֶם לְשָׁלוֹם, ומעבר לכך – וַיֹּאמֶר: הֲשָׁלוֹםל לאֲבִיכֶם הַזָּקֵן אֲשֶׁר אֲמַרְתֶּם? הַעוֹדֶנּוּ חָי?

4 days, 23 hours ago
Yavni יבני Bar-Yam בר-ים added a connection between Bat Ayin, Vayeshev 7 and Bereshit Rabbah 84:3

4 days, 23 hours ago
Yavni יבני Bar-Yam בר-ים added a connection between Bat Ayin, Vayeshev 4 and Chagigah 3a:17

5 days ago
Shmuel Weissman edited Zevachim 107b:22 history »
Version: William Davidson Edition - English (English)

The Gemara concludes: From the fact that Rabbi Yehoshua based his opinion on the principle that the initial consecration sanctified the Temple and Jerusalem forever, can one not learn by inference that Rabbi Eliezer maintains that it did not sanctify them for-ever? The dispute between Rabbi Yoḥanan and Reish Lakish would then directly parallel the dispute between Rabbi Yehoshua and Rabbi Eliezer.

5 days, 1 hour ago
Shmuel Weissman edited Zevachim 105b:9 history »
Version: William Davidson Edition - English (English)

Rabbi Zeira said to him: Wherever an item can render a person impure through contact, it is considered a primary source of impurity, and one counts its first and second degrees of impurity. And wherever it cannot render a person impure through contact, one does not count its first and second degrees of impu-rity. Since the carcass of a kosher bird does not render a person impure through contact, but only by being swallowed, it is treated as a food with first-degree impurity.

5 days, 1 hour ago
Shmuel Weissman deleted a connection between Turei Zahav on Shulchan Arukh, Orach Chayim 673:6 and Yevamot 81a

5 days, 1 hour ago
Shmuel Weissman edited Turei Zahav on Shulchan Arukh, Orach Chayim 673:9 history »
Version: Maginei Eretz: Shulchan Aruch Orach Chaim, Lemberg, 1893 (Hebrew)

ואפי' כבת' בע"ש כו'. יש לי מקום עיון בדברים אלו שהם בת"ה סי' ק"ג ואעתיקם וז"ל יראה דאין זקוק לה אפי' כה"ג ואע"ג דעיקר המצו' מצ"ה כמ"ש המרדכי ולכך היינו יכולי' לו' דאם כבתה קודם התחלת קיום המצו' זקוק לה אמנם מדברכי' מבעוד יום להדליק נר של חנוכה ואע"ג דליכא מצו' עדיין מ"מ כיון דא"א בע"א חשיבא הכשר מצו' כדפי' התוס' ריש יבמות גבי הכשר מצו' דכיבוד אב ואם וכו' ולכן מברכין עליה ולה"נ אי כבת' אין זקוק לה שהרי כבר הותחל' המצו' בהכשר וראיה מדהתירו בחנוכה בשבת בשמנים האסורים בנר שבת והטעם משום דאסור להשתמש לאור' כדלעיל והשתא א"ת בנדון דידן דזקוק לה אמאי שרי ליחוש דלמא כבתה אחר קבלת השבת שהיא צ"ל קודם בין השמשות וכ"ז משך ב"ה אכתי ליכא קיום מצו' כמש"ל בשם המרדכי ונמצא בטל מן המצו' ואיכא למיגזר בהכי דלא מצי להדליק עכ"ד ולא נתיישבו לי דברים אלו דלפי הנרא' ודאי מ"ש כבתה אין זקוק היינו אם דלק עכ"פ בזמן החיוב דהיינו משתשקע החמ' ואם דלק קודם לזה קצת וכבה באותו קצת ודאי זקוק לה אלא דבשבת שא"א להמתין עד שקיעת החמה בהדלק' וצריך להתחיל קודם לו מקרי אותה שעה זמן התחל' כמו בחול מסיוף שקיע' דהכי תקנו חכמים שידליק בשע' שיש לו היתר להדליק וזהו לא מקרי הכשר מצוה אלא מצוה ממש הוה כיון דאות' שעה הוי כמו אחר שקיעת החמה וע"כ מותר להדליק בשמנים הפסולים בשבת ולא חיישינן שמא יכבה אחר קבלת שבת דאז הוה ממש כמו שבת עצמו ואם ידליק בהם לפני קבלת שבת אה"נ דא"צ [דצריך] לחזור ולהדליק ואפי' בכל השמנים הדין כן משא"כ קודם קבלת שבת שיש לו עדיין היתר להדליק מי יאמר לנו שאות' שעה הוה כמו אח"כ ודאי אין דנין אפשר משא"א ואע"פ שנתנו לו חכמי' רשות לברך קודם הזמן של קבלת שבת מ"מ לא הוה אז שבת ממש ודבר זה דומה לההיא דרב צלי של שבת בע"ש ובודאי לא נעש' שבת ממש לחייבו אם עשה מלאכ' באות' שעה שהקדים כאלו עשה בשבת עצמו ואע"ג דבתפל' עשה כבר שבת ה"ל ממש כן דבב"י סוף סי' תרע"ב מביא בשם מהרי"א דמפלג המנחה יכול להקדים דומיא דרב צלי שבת בע"ש ותו דגם בהדלקת נר של שבת איתא לעיל סי' רס"ג שיש היתר לעשות מלאכ' עד ברכו אע"פ שכבר בירך להדליק נר של שבת וה"נ כאן לענין נר חנוכה באמת דנימא שקיים המצו' במה שדלק אות' שעה ומה"ט נדחה נמי מ"ש ת"ה מההיא דשחוט לי בשל לי דחשיב קיום מצו' דהתם נמי כיון שרוצה להאכיל לאביו צריך שישחוט לו תחלה וזה הוה כמו אחר קבלת שבת דהכא. שוב ראיתי שגם רש"ל כתב בקיצור דיני' שלו דזקוק להדליק שני' בע"ש ולא כמהרי"א עכ"ל. עכ"פ נ"ל שאין לברך שנית כשידליק אם כבתה קודם קבלת שבת דהיינו כל זמן שיש עדיין היתר מחמת זמן קבלת שבת לפי הדין אלא יחזור וידליק בלא ברכה דהרי כבר בירך בהיתר כנ"ל ברור אע"פ שכ' רמ"א כן במי שרוצה להחמיר כו' נ"ל שמצד הדין יש לפסוק כן:

5 days, 1 hour ago
Shmuel Weissman edited Yevamot 28a:4 history »
Version: William Davidson Edition - English (English)

The Gemara asks: And let him say to him that here the reference is to a situation where the two brothers died at once, and consequently both of the women happened before the yevamin for levirate marriage at the same time. And this mishna is in accordance with the opinion of Rabbi Yosei HaGelili, who says: It is possible to be precise. It is possible to determine that two events occurred at exactly the same moment, where both sisters were forbidden at the time that they happened before the brothers-in-law. The Gemara answers: The tanna did not teach an unattributed mishna in accordance with the opinion of Rabbi Yosei HaGelili. Any time the mishna is cited in accordance with Rabbi Yosei HaGelili’s opinion, it is always attributed to him explicitly.

5 days, 1 hour ago
Yossef Bocobza published a new Source Sheet, Hannouka.
5 days, 2 hours ago
noam tal published a new Source Sheet, עקרונות עם סגולה לתקן וגם סיפור.
5 days, 6 hours ago
David M. Rosenberg published a new Source Sheet, Chanukah 5786/2025 - About Time.
5 days, 11 hours ago
Richard Friedman translated Sforno on Genesis 41:3:1 history »
Version: Sefaria Community Translation (English)

AND THEY STOOD BESIDE THE COWS. Before they consumed them. This to indicate that the famine and the plenty would overlap for some time, as in (v. 54), "There was famine in all lands, but throughout the land of Egypt there was bread."

5 days, 12 hours ago
Richard Friedman translated Sforno on Genesis 41:1:1 history »
Version: Sefaria Community Translation (English)

AFTER ... PHARAOH DREAMED. While he was dreaming about matters in his thoughts, he also dreamed that he was standing on the banks of the Nile, as our Rabbis said, "Just as there cannot be grain without straw, so there cannot be a dream without some worthless matters."

5 days, 12 hours ago
Josh Weiner translated Ben Ish Hai, Halachot 1st Year, Chanukah 14:1 history »
Version: Sefaria Community Translation (English)

It is forbidden to make use of the light of the candles, whether for holy or secular purposes, although it is permitted for the additional candle. Some are more stringent, and forbid the additional candle too. According to the secret, if one uses the light, a great rupture is created and the outer forces have access to the supernal light, as R. Isaac Luria pointed out. All of this applies only to the time of the mitzvah.¶

5 days, 16 hours ago
Josh Weiner translated Ben Ish Hai, Halachot 1st Year, Chanukah 13:1 history »
Version: Sefaria Community Translation (English)

It is forbidden to light some candles with oil and some with wax, since it may seem that two people lit them, and it is also not an adornment of the commandment. In addition, it is proper to have all the candles equal in size and appearance, to adorn the commandment. Yet the additional candle called shamash should look different to the channukah candles, so that it will be obvious that it is not part of the commandment - this is what I do.¶

5 days, 16 hours ago
Josh Weiner translated Ben Ish Hai, Halachot 1st Year, Chanukah 12:1 history »
Version: Sefaria Community Translation (English)

The best way to perform the commandment is with olive oil. If this olive oil, however was placed under a bed, it may not be used for shabbat or for channukah lights, because anything edible can receive evil spirits under a bed, and is rendered unfit for eating and for performing commandments. But if the oil was bitter and inedible, it does not receive evil spirits, and is permitted.¶

5 days, 16 hours ago
Rabbi SB Gershuny added a connection between Dirshuni II, Matriarchs and Patriarchs, XIII 14 and Ruth 4:18-21
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5 days, 17 hours ago
Rabbi SB Gershuny added a connection between Dirshuni II, Matriarchs and Patriarchs, XIII 13 and Menachot 43b
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5 days, 17 hours ago
Rabbi SB Gershuny added a connection between Dirshuni II, Matriarchs and Patriarchs, XIII 13 and Mishnah Berakhot 1:2
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5 days, 17 hours ago
Rabbi SB Gershuny added a connection between Dirshuni II, Matriarchs and Patriarchs, XIII 12 and Genesis 38:28
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5 days, 17 hours ago
Rabbi SB Gershuny added a connection between Dirshuni II, Matriarchs and Patriarchs, XIII 9 and Genesis 38:25
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5 days, 17 hours ago
Rabbi SB Gershuny added a connection between Dirshuni II, Matriarchs and Patriarchs, XIII 7 and Genesis 38:16
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5 days, 17 hours ago
Rabbi SB Gershuny added a connection between Dirshuni II, Matriarchs and Patriarchs, XIII 3 and Pirkei Avot 5:6
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5 days, 17 hours ago
Rabbi SB Gershuny translated Dirshuni II, Matriarchs and Patriarchs, XIII 1 and 14 others »
Version: Sefaria Community Translation (English)

The Secret of the Threads, by Rachel Adelman (translated by Rabbi SB Gershuny)

5 days, 17 hours ago
14 related »
A S added a connection (quotation) between Arukh HaShulchan, Orach Chaim 472:9 and Shulchan Arukh, Orach Chayim 472:7

5 days, 17 hours ago
Benjamin Davidson edited Tosefta Oholot 14:3 history »
Version: Sefaria Community Translation (English)

A window that is between two houses (i.e., which share a common wall): Its measure is a handbreadth's opening. [If] he concealed the outer one, even if he did not intend it, its measure is the size of a drill-hole. [If] the roof was placed [at the height of] the middle of the window, the measure of the lower part [is a handbreadth's-opening, and of the upper part that of drill-hole].*The bracketed portion follows MS Vienna, GR"A (and see Mishnah Oholot 13:1). And what are the "lattices" and the "gratings" (רפפות, MS Vienna) (i.e., whose holes join to form an opening the size of a drill-hole (Mishnah Oholot 13:1))? These (i.e., lattices) are those of storehouses, and those (i.e., gratings) are those of house-annexes. Rabbi Shimon ben Gamaliel says, windows that are in walled cities -- their measure is a handbreadth's opening, for they are only made for fortification, [for] they cause the wind to blow over them*מכניסין עליהן את הרוח; alt., מכניסין עליהן את הלוח ("they carry in planks over them~~~~") (Rash MiShanz, GR"A).

5 days, 17 hours ago
Benjamin Davidson added a connection between Mishnah Oholot 13:1 and Tosefta Oholot 14:3
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5 days, 17 hours ago
Benjamin Davidson edited Tosefta Oholot 14:2 and 2 others »
Version: Sefaria Community Translation (English)

[If] the shutter of a window-pane was removed, its measure is the size of a fist. And these are the "remains of a light hole" (Mishnah Oholot 13:1): A window that was sealed but there was not enough plaster to complete [the job], or where [the laborer's] fellows*חבירו (MS Vienna; GR"A) called him or it became dark on the night of Shabbat [before the job was completed]. And these are [the minimum measures for impurity to be conveyed through] the remains of a light hole: ~~[If a portion] t~~The height of two fingerbreadths and the width of a thumb-breadth. ~~[remain, it conveys impurity].¶~~

5 days, 17 hours ago
2 related »
Benjamin Davidson added a connection between Mishnat Eretz Yisrael on Mishnah Oholot 8:5:1 and Tosefta Oholot 14:3

5 days, 18 hours ago
Benjamin Davidson added a connection between Tosefta Oholot 14:3 and Tosefta Oholot 7:8

5 days, 18 hours ago
Rabbi Meir Goldstein published a new Source Sheet, Lonely Man of Faith Source Sheet.
5 days, 19 hours ago
Shoe Skogen published a new Source Sheet, So this guy Joseph, right....
5 days, 20 hours ago
Yavni יבני Bar-Yam בר-ים added a connection between Genesis 41:56 and Sefat Emet, Genesis, Miketz 3:3

5 days, 20 hours ago
Yavni יבני Bar-Yam בר-ים added a connection between Sefat Emet, Genesis, Miketz 1:4 and Vayikra Rabbah 32:5

5 days, 20 hours ago
Dovi Siderson published a new Source Sheet, נר איש וביתו.
5 days, 21 hours ago
Jericho Vincent published a new Source Sheet, Intro to Ivri: Kosher.
5 days, 21 hours ago
A S added a connection (commentary) between Rosh on Sanhedrin 3:7:2-8 and Sanhedrin 25a:6

5 days, 21 hours ago
A S edited Shulchan Arukh, Orach Chayim 345:1 and 20 others »
Version: Sefaria Community Translation (English)

1. There are four domains on Shabbat: the private domain, the public domain, the karmelit (meaning soft brittle: not wet or dry but in between Similarly this is not the private domain because it has no walls, but it is not the public domain as it is not similar to the flags of the wilderness because it's not a place where many people walk. Rash"i.) and a place of exemption.

5 days, 21 hours ago
20 related »
Jacob Weiner translated Rashi on Ketubot 10a:3:1 history »
Version: Sefaria Community Translation (English)

Rather, from inferior land - If she comes to collect her ketubah, and he has superior land and inferior land, but no intermediate quality land, she cannot say, ‘Give me superior land or intermediate land at its equivalent value.’ Rather, if he comes to give her inferior land at its equivalent value, he may give it.

5 days, 21 hours ago
A S edited Shulchan Arukh, Orach Chayim 344:1 and 2 others »
Version: Sefaria Community Translation (English)

The Law of Someone Who Is Wandering in the Desert on Shabbat,. Contains 2 Seifim: 1. One who is wandering in the desert and does not when is Shabbat, counts seven days from the day he realized he did not know, and sanctifies the seventh day with Kiddush and Havdalah. If one has sustenance, one is forbidden from doing any work whatsoever until he uses what he has, and thereafter one should do work each day, even on the day he sanctifies, to achieve minimal sustenance. One is permitted to walk every day, even on the day he sanctifies.

5 days, 21 hours ago
2 related »
A S edited Shulchan Arukh, Orach Chayim 343:1 and 2 others »
Version: Sefaria Community Translation (English)

Laws of a Child on Shabbat. A child may eat unkosher meat and the court is not required to prevent him from doing so, but his father must rebuke him and stop him from doing this (Torah prohibition). It is forbidden to actively feed him even foods that are only rabbinically forbidden. Similarly, it is forbidden to allow him to regularly desecrate Shabbat or holidays, even with rabbinically forbidden activities. Rem"a: There are some who limit this to a child who has not reached the age of education, but if he has reached this age, it is necessary to prevent him from sinning (Tosafot Perek Kol Kitvei), and some say that only his father, and not the court, is responsible for the child's education (Beit Yosef). If a child struck his father or transgressed otherwise in his youth, even though he does not need to repent when he matures, it is still good for him to take upon himself some element of repentance and atonement, even though his sin was at age when he was not eligible for punishment (Piskei Mahara"i Chapter 2).

5 days, 21 hours ago
2 related »
A S edited Shulchan Arukh, Orach Chayim 342:1 history »
Version: Sefaria Community Translation (English)

It Is Permitted At Twilight to Do Things Forbidden by Chazal By Enactment Everything that was forbidden by the rabbis was not forbidden at twilight (and see above chapter 261 and the end of chapter 307). This is only true if there is some mitzvah involved or it is a pressing circumstance. For example, one is permitted to climb a tree or float on the water in order to bring a lulav or a shofar. Similarly, one can lower an eruv that he made from a tree or take it from the carmelit. Similarly, if one is bothered and anxious about some rabbinically forbidden act (shvut), he is permitted to do it at twilight. For the same reason, one is permitted to tell a non-Jew to light a candle on Shabbat at twilight.

5 days, 21 hours ago
A S added a connection between Shabbat 3 and Shulchan Arukh, Orach Chayim 341:1
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5 days, 21 hours ago
A S edited Shulchan Arukh, Orach Chayim 341:1 and 3 others »
Version: Sefaria Community Translation (English)

Annulling Vows on Shabbat, 3 Seifim: 1. We annul vows on Shabbat if the vows' content is relevant to a Shabbat necessity, like if someone vowed not to eat or drink. We do this even if he had the opportunity to annul them before Shabbat. The husband can annul his wife's vows even if they are not relevant to Shabbat, because if he does not annul them today, he will not ever be able to annul them.

5 days, 21 hours ago
3 related »
A S edited Shulchan Arukh, Orach Chayim 337:1 and 4 others »
Version: Sefaria Community Translation (English)

The Laws of Sweeping the House and Something Done Unintentionally, 4 Seifim: 1. Something that one didn't intend to happen is allowed as long as it is not a definite consequence of the specific action (psik reisha). Therefore, a person may drag a bed, chair, or bench, whether it is big or small, provided that he doesn't intend to make a rut. One is permitted to sprinkle the floor because he does not intend to level the depressions [of the earth floor], rather he just doesn't want the dust to rise.

5 days, 21 hours ago
4 related »
Mordy Shotz added a connection between Jerusalem Talmud Chagigah 2:2:2 and Sotah 47b:22

6 days, 1 hour ago
Mordy Shotz added a connection between Jerusalem Talmud Chagigah 2:2:2 and Sanhedrin 88b:7

6 days, 1 hour ago
Rabbi Dr. Kenneth Brander published a new Source Sheet, SHABBAT CHANUKAH – Maoz Tzur and Spiritual Resistance: From Gaza to Sydney.
6 days, 4 hours ago
DJ Wartelsky published a new Source Sheet, "You Can Always Be Right, But it is Not Always Wise" - The Pursuit of Tzedek and its Parameters.
6 days, 6 hours ago
DJ Wartelsky published a new Source Sheet, To Tallis or Not to Tallis?.
6 days, 6 hours ago
רותי נסימי published a new Source Sheet, חנוכה תשפ"ו.
6 days, 7 hours ago
Shira Eliaser published a new Source Sheet, Wings of Fire: The Chanukah Prophecy.
6 days, 10 hours ago
Rabbi Elana Nemitoff-Bresler published a new Source Sheet, Miketz and Chanukah.
6 days, 12 hours ago
A S edited Shulchan Arukh, Orach Chayim 335:1 and 5 others »
Version: Sefaria Community Translation (English)

1. The Laws of a Barrel that Broke, 5 Seifim: If a barrel breaks, one may save three meals from it, even using multiple containers. If he uses one container, he can even save one hundred meals. He may also tell others, "Come and save for yourselves." He cannot sponge it, meaning putting a sponge near the wine to drip it out, this being a rabbinic enactment lest he come to squeeze it, [a prohibited labor]. This is true even if the sponge has a handle to avoid the problem of squeezing, because he should not do this the way he would do it on a weekday. One may not dab up oil, dipping his fingers in it and rubbing it off on the sides of a container [so that the oil runs down the sides and is thereby collected]. Rem"a: There are some who restrict this to a broken barrel, because in that case, he is panicked, and if he is allowed to save its contents we fear that he will fix it. However, if it is cracked and slowly dripping, he is less panicked, and is allowed to save the contents in containers, collecting and combining (Hagahot Mordechai and Tosafot Perek Kol Kitvei and Hagahot Maimoni Chapter 22). There are some who say that this all refers to saving food from one yard to another, but to another house that is enclosed with his house, he may save everything, as has been explained above regarding fires (Piskei Mahara"i Chatper 196).

6 days, 17 hours ago
5 related »
A S edited Shulchan Arukh, Orach Chayim 334:1 and 27 others »
Version: Sefaria Community Translation (English)

1. The Laws of a Fire on Shabbat,. Contains 27 Seifim: If a fire starts on Shabbat, if it is at night before the meal, one can save enough food for three meals: that which is appropriate for a man for a man and that which is appropriate for an animal for an animal. If the fire starts in the morning, one can save food for two meals, in the afternoon, food for one meal. This refers to the members of the household in which the fire is because there is concern that because they are panicked, while they are saving food they will forget that it is Shabbat and will put out the fire. However, nearby houses that are worried that fire will reach them are permitted to save as much food as they want.

6 days, 17 hours ago
27 related »
A S edited Shulchan Arukh, Orach Chayim 329:1 and 9 others »
Version: Sefaria Community Translation (English)

1. When to violate Shabbos. Contains 9 sections All cases of saving a life supersede Shabbat, and he who hurries in these matters is praised. Even if there is a fire in a different yard and there is concern that it will move to this yard and cause danger, we put it out to ensure that it does not spread.

6 days, 17 hours ago
9 related »
A S edited Shulchan Arukh, Orach Chayim 327:1 and 4 others »
Version: Sefaria Community Translation (English)

1. The Laws Governing Anointing Oneself on Shabbos, having 4 Seifim: A person who feels discomfort in his loins may not apply (a mixture of) oil and vinegar. One may, however, anoint oneself with oil (alone), but not with rose oil because it is very expensive and rare, and it is unusual to apply it other than for therapeutic purposes. In a place where rose oil is [easily] available and people commonly apply it even for purposes that are not curative, it is permitted to anoint oneself with it even for therapeutic purposes. <~~i>RAMA~~small>Rema: In a place where it is not customary to anoint with oil except for therapeutic purposes, it is forbidden to anoint oneself with any oil (Beis Yosef).</ismall>

6 days, 17 hours ago
4 related »
Yavni Bar-Yam added a connection between Exodus 20:2 and Shir HaShirim Rabbah 5:16:3

6 days, 17 hours ago
Yavni Bar-Yam added a connection between Exodus 19:8-9 and Mekhilta DeRabbi Yishmael, Tractate Bachodesh 2:27

6 days, 17 hours ago
Yavni Bar-Yam added a connection between Exodus 19:8-9 and Mekhilta DeRabbi Yishmael, Tractate Bachodesh 2:25

6 days, 17 hours ago
A S edited Shulchan Arukh, Orach Chayim 326:1 and 13 others »
Version: Sefaria Community Translation (English)

1. The Laws of Bathing on Shabbat,. Contains 13 Seifim: One is forbidden to wash his entire body, even when washing one limb at a time, even when using water that was heated before Shabbos, whether the water is in a vessel or in the ground. Even pouring water over oneself and washing is forbidden. Nevertheless one may wash his face hands and feet <~~i>RAMA~~small>Rema: or other limbs as long as he does not wash his entire body. [Beis Yosef in the name of the Rosh]</ismall> The above pertains to water heated by fire but one may wash his entire body with Tiberius hot spring water and needless to say that he may wash in cold water. One may only wash in Tiberius hot spring water that is in the ground but not in a vessel so as not to confuse it with regular hot water.

6 days, 17 hours ago
13 related »
A S edited Shulchan Arukh, Orach Chayim 325:1 and 16 others »
Version: Sefaria Community Translation (English)

1. A non-Jew who does work on behalf of a Jew, 16 Seifim: It is permitted to feed a non-Jew on the Sabbath and it is permitted to give him food before him in the courtyard in order to eat

6 days, 17 hours ago
16 related »
A S edited Shulchan Arukh, Orach Chayim 321:1 and 20 others »
Version: Sefaria Community Translation (English)

The Laws Governing Detaching [Produce] on Shabbos; the Laws Governing Grinding; the Laws Governing the Preparation of Food, Leatherworking, and Kneading, 19 Seifim:: If [before Shabbos,] one brought in bundles of wild hyssop, hyssop, or thyme to dry so that they would be fit for kindling, one may not make use of them on Shabbos. If one brought in [bundles of the leaves of these plants] for use as animal fodder one may break off portions from them and eat them with his hands but not with a utensil (as he would during the week). The stalks may be crushed with one’s fingertips

6 days, 18 hours ago
20 related »
A S edited Shulchan Arukh, Orach Chayim 320:1 and 20 others »
Version: Sefaria Community Translation (English)

1.The Laws of Squeezing on Shabbat,. Contains 20 Seifim: It is forbidden to squeeze olives and grapes on Shabbos ([see above Siman 252:5)] and if the juice seeped out by itself it is forbidden even if the fruit is intended only for eating. It is forbidden to squeeze berries and pomegranates and if the juice seeped out by itself, it depends, if they are intended for eating, then the juice is permitted and if it is intended for squeezing, then the juice is forbidden. It is permitted to squeeze all other fruit. ~~RAMA~~Rema: In a place where certain fruits are squeezed for their juice for drinking purposes, either to quench thirst or for pleasure, they share the same status as berries and pomegranates. If however they only squeeze them for medicinal purposes it is permitted. [Beis Yosef]. The prohibition applies only to squeezing; however it is permitted to suck juice from grapes with one’s mouth and all the more so other fruit. [Beis Yosef in the name of the Shibulei Leket]. There are those who prohibit sucking grapes etc. [Hagahos Maimoni]

6 days, 18 hours ago
20 related »
Yavni Bar-Yam added a connection between Sichot HaRan 86:6 and Taanit 26b:6

6 days, 18 hours ago
Yavni Bar-Yam added a connection between Mishnah Ta'anit 4:8 and Sichot HaRan 86:6

6 days, 18 hours ago
Yavni Bar-Yam added a connection between Likutei Halakhot, Even HaEzer, Laws of Sanctification 3:7:1 and Mishnah Ta'anit 4:8

6 days, 19 hours ago
Yavni Bar-Yam added a connection between Peninei Halakhah, Festivals 13:3:4 and Tiferet Yisrael 27:11

6 days, 19 hours ago
Yavni Bar-Yam added a connection between Peninei Halakhah, Festivals 13:2:2 and Taanit 26b:6

6 days, 19 hours ago
Benjamin Davidson edited Tosefta Oholot 14:2 history »
Version: Sefaria Community Translation (English)

[If] the shutter of a window-pane was removed, its measure is the size of a fist. And these are the "remains of a light hole" (Mishnah Oholot 13:1): A window that was sealed but there was not enough plaster to complete [the job], or where [the laborer's] fellows*חבירו (MS Vienna; GR"A) called him or it became dark on the night of Shabbat [before the job was completed]. And these are [the measures for] the remains of a light hole: [If a portion] the height of two fingerbreadths and the width of a thumb-breadth [remain, it conveys impurity].¶

6 days, 19 hours ago
Benjamin Davidson added a connection between Mishnat Eretz Yisrael on Mishnah Oholot 13:1:10 and Tosefta Oholot 14:2

6 days, 19 hours ago
Benjamin Davidson added a connection between Mishnah Oholot 13:1 and Tosefta Oholot 14:2

6 days, 19 hours ago
Benjamin Davidson added a connection between Mishneh Torah, Defilement by a Corpse 14:2 and Tosefta Oholot 14:2

6 days, 19 hours ago
Yavni Bar-Yam added a connection between Standing Again at Sinai; Judaism from a Feminist Perspective, 2; Torah; Reshaping Jewish Memory 1-3 and The Torah; A Women's Commentary, Contemporary Reflection, Yitro 1-3

6 days, 20 hours ago
Yaalit Mogilevskaja published a new Source Sheet, Chanukah Hevrutah.
6 days, 23 hours ago
Anna Dyson published a new Source Sheet, Anavah - Humility - ענוה.
1 week ago
Efrat Putterman published a new Source Sheet, Marrying a Dutch Sephardi So You Can Wait 1 Hour and Eat Kitniot - Does It Work?.
1 week ago
Shmuel Weissman added a connection between Mishneh Torah, Sales 5 and Rosh on Ketubot 11:14:1
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1 week ago
Shmuel Weissman edited Rosh on Ketubot 11:14:1 history »
Version: Vilna Edition (Hebrew)

מתני' שום הדיינין שפיחתו שתות או הותירו שתות מכרן בטל רשב"ג אומר מכרן קיים א"כ מה כח בית דין יפה אבל אם עשו אגרת בקורת אפילו מכרו שוה מנה במאתים או שוה מאתים במנה מכרן קיים הא דקתני פחתו מכרן בטל ניחא דנתאנו היתומים אבל אם הותירו שתות שנתאנה לוקח אמאי בטל לא יהא כח יתומים גרוע מכח אחר דאין אונאה לקרקעות ומתוך פירוש רש"י משמע דכיון דלגבי אונאת יתומים אמרי' מכרן בטל הוא הדין נמי לגבי אונאת לוקח ולסברא זו גם בשליח הדין כן כי היכי דאי טעה שליח ונתאנה המקח בטל דאמר ליה לתקוני שדרתיך ולא לעוותי ה"נ אם נתאנה לוקח וכן כתב רב האי ז"ל דבשליח אם הותיר שתות מכרו בטל ותמיהני למה הזכיר שתות אם רוצה לדמות הותיר לפיחת אפילו בדינר נמי דהא קיימא לן שליח כאלמנה והרב ר' יונה ז"ל כתב דאם הותיר השליח דינו כאיניש דעלמא שמוכר את שלו וזכה המשלח ביתרון ואם פיחת א"ל לתקוני שדרתיך ולא לעוותי אבל שומת בית דין כמו שהיתומים סומכין עליהם כך הלוקח סומך עליהם שלא יעשו עול ולא ירחמו בדין והוו ב"ד שלוחים של אלו ואלו הלכך בין פיחתו שתות בין הותירו שתות מכרן בטל אבל בפחות משתות מכרן קיים וכן מסתבר וכן היה נראה היכא דנתאנו יתומין דהמקח בטל אין ב"ד יכולין נלקיים המקח אם ירצו ולהכריח הלוקח להחזיר האונאה דכיון שרצו ב"ד לבטל המקח הרשות ביד הלוקח נמי לבטלו ומסתבר הני טעמי דאי מיפות כח ליתומים טפי מלוקח הא ריעא ליתמי ולא זבנו מינייהו והרמב"ם ז"ל (פי"ג מהלכות מכירה ה"י) כתב דאם רצו בית דין שלא לבטל המקח ויחזירו האונאה מחזירין: ¶

1 week ago
Shmuel Weissman edited Ritva on Kiddushin 42a:4 and 3 others »
Version: Chiddushei haRitva, Munkatch, 1908. (Hebrew)

אלא כדרב גידל אמר רב דאמר מנין ליתומים שבאו לחלוק בנכסי אביהם שמעמיד להם אפוטרופס לחוב ע"מ לזכות. פירשו בירושלמי שמעמידין אותה לזכות ואם חבו חבו אבל לחוב לגמרי אין מעמידין. וכן אמר מורי נר"ו שכל אותן דברים שאמרו במסכת גיטין שרשאין אפוטרופוס לעשות בנכסי יתומים כולן מדין זכות הן וכל דברים שאינן רשאין לעשות מדין חובה הוא ולפיכך אין מעשיהם בהם כלום אפילו בדיעבד שאין חבין לאדם שלא מדעתו וכל העמדת אפוטרופוס לזכות יתומים הוא והא דאייתינן הכא מעיקרא בחלוקת הארץ מדין זכייה השתא הדרינן למימר דהוי מדין אפוטרופוס לאו למימרא שאין אפוטרופוס עמדין זכייה דהא לא אפשר דא"כ אף לחוב יהו מעמידין לו אפוטרופוס ואמאי יכולין למחות ברוחות וטעותן חוזר אלא ודאי מדין זכייה הוא אלא שהרויח הכתוב בזכייה זו יותר מזכייה דעלמא דבעלמא אין זכייה אלא בזכות גמור שאין בו חובה כלל לא בתחלתו ולא בסופו אבל הכא מהני לחוב ע"מ לזכות כיון שאינה חובה ממש ואלו מדין זכייה יכול למחות ושאינו רוצה בזכייה זו אפי' שלא בטענה ולומר איני רוצה וכדפרישנא בפ"ק ואלו הכא אינו יכול למחות במעשיהן שעשו לזכות אלא בטענה גמורה כגון שטעו או למחות ברוחות שלא נפל לו חלקו במקום הראוי לו לעין דכי האי גוונא חובה הוא לו ואין מעשיהן כלום והיינו דמעיקרא פרכינן ותסתברא דהא מדין זכייה אתינן עלה בחלוקת הארץ א"כ כל אחד מהם יכול למחות ולבטל חלוקת הארץ דלכי גדול אמר לא ניחא לי בחלוקה זו ובלא טענה מספיקא אלא שיאמר בהר ניחא לי טפי מבבקעה או בבקעה ניחא לי טפי מבהר ומה הועילו בחלוקה זו אלא ודאי שהכתוב הרויח בזכוי זה משום הפסד הגדולים שיעמידו אפוטרופיס לחלק הקטנים ולזכות להם בחלקם כל זמן שלפי אומדן הדעת הוא זכות ואע"פ שאפשר שהוא להם חובה לפי דעתם דניחא להו מהם טפי מבבקעה וכיוצא בזה לא יהו יכולין למחות אלא א"כ חובה ממש כגון טעות. ולמחות ברוחות לומר שיתן לו חלקו אצל קרקע שירש מאבי אמו פליגי איכא מ"ד שאין יכולין למחות אף בזה דלאו חוב היא כ"כ דהוה דומיא דמחאה שבין הר לבקעה ואיכא מ"ד דכהא חובה היא ויכולין למחות בטענה אבל בין הר ובקעה דוכ"ש לומר שלא בטענה כלל אין אנו רוצים דומיא דזכייה בעלמא לא אפשר להו וזהו שגילה הכתוב במה שאמר נשיא אחד נשיא אחד ומכאן אניו למדין שמעמידין אפוטרופוס ליתומים הקטנים לפקח בנכסיהם לחלק עם אחיהם הגדולים ולעשות בהם דברים הנראי' שהם זכות אע"פ שלפי דעתם של קטנים יהא חובה אבל אי אפשר לחוב אותם ממש וזהו שאמרו בירושלמי שאנו לזכות עושים כן ואם חבו ממילא לדעתם חבו מפי מורי נר"ו:

1 week ago
3 related »
Nelly Altenburger added a connection between Isaiah 63:1 and Sefat Emet, Genesis, Miketz 20:4
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1 week ago
Nelly Altenburger added a connection between Psalms 137:7 and Sefat Emet, Genesis, Miketz 20:4
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1 week ago
Nelly Altenburger translated Sefat Emet, Genesis, Miketz 20:3 and 2 others »
Version: Sefaria Community Translation (English)

Concerning the dream: "Seven cows, fair of appearance, etc., and they were grazing in the achu." And in the Midrash: "Achvah (brotherhood) and peace in the world" - see there. The allusion is to the aspect of Joseph, who is peace, and he is the aspect of Shabbat, which encompasses the six days in a unity of oneness. Therefore he elevates everything to the root. This is what is said concerning Joseph: "A son of seventeen years, he was shepherding et achav (his brothers)." But concerning the [other] tribes it is written "to shepherd the flock," and the Sages expounded: et is dotted to [teach] "to shepherd themselves" - that they were not in proper unity, for they are the aspect of particularity. Similarly, the abundance that comes during the days of action - each day is unto itself. Therefore the allusion was from the seven cows that came after them, which were not in achvah (brotherhood/unity). But concerning Joseph it is written et achav (his brothers). Therefore it alludes to "seventeen." The explanation is: the seven have unification in the first three [sefirot], for so is Shabbat - the light of the seven days. In truth, Shabbat prepares the abundance also for the days of action, as it says "from it all six days are blessed." But it is not in revelation, as it is said that the manna did not fall on Shabbat. On the contrary, the weekdays prepare for Shabbat. This is the allusion: "And it was not known that they had come into their midst." But in truth, Shabbat sustains all the days. This is what is said concerning Joseph: "Fair of form and fair of appearance" - that the righteous one is "good of eye" (tov ayin), and through him all are blessed.

1 week ago
2 related »
Nelly Altenburger translated Degel Machaneh Ephraim, Miketz 1 and 2 others »
Version: Sefaria Community Translation (English)

"And it came to pass at the end of two years of days, and Pharaoh was dreaming, etc." Theere are many difficulties here: "two years of days" has no clear explanation, and also "and Pharaoh was dreaming" - it should have said "and Pharaoh dreamed." It appears to me, according to my humble opinion, what the Lord has graciously granted me in His mercy and through the Holy Spirit, that there is a wondrous secret here, mentioned above, which I received from my master, my teacher, my grandfather of blessed and holy memory: When the Kingship (Malchut) is, God forbid, without union with her Husband, from this comes all evils, God forbid. But when one unifies Malchut with the Holy One, Blessed be He, from this comes all good things and abundance - sustenance, life, peace - and all accusers are nullified and cancelled. The accuser becomes an advocate, and the evil angel is compelled to answer "Amen." Now it is known that the divine attributes (middot) are called "days," as it says "Six days the Lord made..." - it says sheshet [six], not shisha [six with the definite article]. And the Holy One, Blessed be He, is called "day" which includes all the days and attributes. And shanah (year) has the numerical value of sefirah (emanation). This is what the verse alludes to: "And it came to pass at the end of two years" - that is, the one who is the end of all the sefirot, which is Malchut; "days" - that is, when it unifies with the attributes and the Divine Name. Then certainly it is a time of favor, and the accuser becomes an advocate, and all good things come to the world - healing, sustenance, blessing, life, peace, and all kinds of good things hasten to come, because the accuser becomes an advocate.This is what is alluded to: "u-Far'oh" (and Pharaoh) - these are the letters of peh ra (evil mouth), which is the accuser; "cholem" (dreaming) - the letters of chomel (showing mercy) - meaning that he himself shows mercy upon Israel and teaches merit concerning them.And so may it be for us and for all Israel, Amen.

1 week ago
2 related »
Shmuel Weissman edited Zevachim 104b:11 and 2 others »
Version: William Davidson Edition - English (English)

The Gemara responds: But evidence to the contrary can be ad-duced from the fact that the latter clause of the mishna teaches: In all of those cases, one who benefits from them is liable for misuse of consecrated property if he derives benefit while they are burned in the place of the ashes, until the flesh is completely incinerated. The Gemara explains: From the fact that the latter clause is discussing flesh, infer that the first clause also discusses flesh, and not the sacrificial portions. The Gemara rejects this: Are the cases comparable? The latter clause discusses flesh, and the first clause discusses sacrificial portions.

1 week ago
2 related »
Aharon Mirlas published a new Source Sheet, Hallel on Nissim and the Takanah of Hadlakas Neiros on Chanukah.
1 week ago
Benjamin Davidson edited Tosefta Kilayim 1:9 history »
Version: Sefaria Community Translation (English)

One who places a small piece*מעה not מינה ("a kind") (MS Vienna, MS Erfurt, Lieberman) of lupine (tormus) on the side of a small piece of a gourd, in order for it to sharpen the [fecundity of the] earth ~~as a result~~in favor of [the gourd], is liable. One plants anything that promotes growth on top of marshes or chilat (a type of reed) is liable. On top of a stone or on top of spring of water is exempt. And [in regards to] something that does not promote growth, whether on top of marshes, or on top of chilat, or on top of stone, or on op of a spring of water, is exempt.

1 week ago
Alyssa Feigelson published a new Source Sheet, Immigration.
1 week ago
NoLove Teeric published a new Source Sheet, life/love.
1 week ago
NoLove Teeric published a new Source Sheet, INTRODUCTION.
1 week ago
Benjamin Davidson edited Tosefta Kilayim 1:9 history »
Version: Sefaria Community Translation (English)

One who places a small piece*מעה not מינה ("a kind") (MS Vienna, MS Erfurt, Lieberman) of lupine (tormus) on the side of a small piece of a gourd, in order for it to sharpen the [fecundity of the] earth as a result, is liable. One plants anything that promotes growth on top of marshes or chilat (a type of reed) is liable. On top of a stone or on top of spring of water is exempt. And [in regards to] something that does not promote growth, whether on top of marshes, or on top of chilat, or on top of stone, or on op of a spring of water, is exempt.

1 week ago
Rabbi Meir Goldstein published a new Source Sheet, Kedushat Levi: Depth of Hanukkah.
1 week ago
Josh Weiner translated Ben Ish Hai, Halachot 1st Year, Chanukah 6:1 history »
Version: Sefaria Community Translation (English)

The candles have to be lit in the place that they are set down. Even if the master of the house is sick and lying in bed, it is forbidden to bring the candle to the bed to have it lit and then set back in the chanukiya. Therefore, if it is impossible to get up and reach the place of the chanukiya, one should appoint a messenger to light the candles. The one who is sick can say the blessing, and the messenger immediately lights in the next room.¶

1 week ago
Josh Weiner translated Ben Ish Hai, Halachot 1st Year, Chanukah 2:1 history »
Version: Sefaria Community Translation (English)

2. Even though the blessing on Shabbat is lehadlik ner shel shabbat, on Channukah we bless lehadlik ner channukah, and we do not use the word shel, so that one can intend to the initials of the words, which spell out the holy name נחל, which allude to the verses notzer chesed lealafim and nafshenu chikta ladonai, since [in the story of Channukah] they were saved because of their trust in God and hoped for his salvation. My opinion is that this is why the miracle occurred in the month of Kislev, whose first and last letters spell out כו, which is equivalent to God's name, and the remaining letters are the initials of lefurkanach savrit ad0nai, which is Aramaic for "I hope for your salvation, O Lord."¶

1 week ago
Josh Weiner translated Ben Ish Hai, Halachot 1st Year, Chanukah 1:1 history »
Version: Sefaria Community Translation (English)

1. On the first night, we bless three blessings: Lehadlik, She'asa, and Shehechiyanu. Our blessed sages gave us a mnemonic for this, namely, the verse "Make a fiery seraph, raise it up on a staff (nes), behold it and live." [Numbers 21:8]... and after lighting the first candle, one says hanerot halalu . In the correct version of this text there are 36 words, corresponding to the candles of all eight days of the festival. And one should stand, together with one's wife and children, during the lighting of all the candles.

1 week ago
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Isabel Bard translated Meiri on Sanhedrin 42a:2 history »
Version: Sefaria Community Translation (English)

All who bless the month in its time, it's as though they have welcomed the face of the Shechina. For behond, this awakening and observation of the renewal of creation, and this is why one needs to bless standing, and a minority of sages were mentioned in this case that they jump and bless. And so is the custom of the masses now, to jump three times in an attitude of joy and affection for the mitzvah. And until when do we bless? If one didn't bless on the first, we bless on the second, and so on until the blemish of the moon is filled and it is full, until the sixteenth day of the month. But from here and onwards, she is "old" and it's not appropriate to bless "who renews the months" [literally: the new things]. And there are those who are accustomed to only bless on the first motzei Shabbat of the month, and this comes from that which was said in the Talmud Yerushalmi, we do not bless on the moon until one is drunk [עד שתתבשם], and they explained: until we bless [smelling] the spices [הבשמים], and I don't know the reason for this thing. In any case, there are those who explain: "until one is drink" - like one who is drunk at a wedding(?), and this is the circle of wedding hangings for bridegrooms which is made like a type of bowstring(?). And it comes like the matter that they said here, about seven, until it's made like a bowstring. And the halacha is not like this, rather until she is full as we have explained. And in any case, in Masechet Sofrim it was explained clearly like the first opinion, and that which it is said in Chapter 20, we only bless the moon on motzei Shabbat when one is drunk and one's clothes are nice, and one fixes one's eyes on it and straightens one's legs and blesses "at Whose word" etc., and concludes "Blessed are You, who sanctifies Israel and renews months". And it's said furthere there that once says three times "it should be a good sign to all of Israel, blessed is your Creator, blessed is your Former, blessed is your Sanctifier" and dances three dances towards it, and says "just as I dance and am unable to touch you, so should all who dance towards me not touch me - fall upon them fear and trembling, etc.," and one should say this in a mode of prayer and not a mode of cursing and muttering, God forbid, rather a mode of prayer and entreaty, and a mode of awakening and observing God's wonders and capability in the newness and the change in nature, and to punish rebels and care for the good.

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והרה עמל – הטעם כי תחלתו שוא וסופו הבל, כי כל מחשבותיו תעמדנה ולא תהיינה.

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יגמר נא רע – הוא הפועל. ורשעים – הם פעולים. ויש אומרים: שיסור רע רשעים.

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ורבי משה אמר: כי פירוש אם לא ישוב כמו אשר לא ישוב והפך זה אשר נשיא יחטא.

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וטעם פורק – כי האריה יפסיק המפרקת.

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לדולקים – עשה חרבו לטושה באש בוערת. ויש אומרים: לדולקים – כמו דלקת אחרי רדפת אחרי, לדולקים אחרי להורגי. יפעל – החצים.

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הנה יחבל – כמו: חבלתך אמך, בטרם יבוא חבל.

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וטעם ועליה למרום שובה – שישוב אל השמים לשבת על כסא המשפט, על כן אחריו ה' ידין עמים גם הוא נכון, שהיו עם כוש עבדים מהגוים וסבבו את דוד כאילו סובבו את השכינה, כי הוא עבד השם וחוסה בו כאשר הזכיר בתחילת המזמור.

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ה', חסיתי – פועל עומד ולעולם דבק עם בית.

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אודה – שדן דין צדקו והזכיר עליון כנגד ירד.

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וטעם סלה – באמת היה כן.

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אלהים – יש אומרים: כי צדיק פועל גם ישפוט אשר יזעום ה' בכל יום, והטעם הוא שופט תמיד. ולפי דעתי: כי צדיק תאר לשופט.

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כלי מות – שחשב להרוג בו אחרים.

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ואל זועם – השם בכל יום קשור עם הפסוק שהוא אחריו, אם לא ישוב ותחסור מלת אשר, כמו: להתחזק עם לבבם שלם, כאילו הוא ואם לא ישוב אשר חרבו ילטוש. ויש אומרים: כי אל – כמו אלה, על דרך: אל נולדו להרפא.

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ועדת – פירשתיו, וטעם ועליה שיתנשא עליהם ויראה להם כחו. ור' משה אמר: שעדת לאומים הם ישראל וטעם ועליה למרום שובה שיגביהנה למרום. ואין לפירוש הזה טעם או ריח.

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אם, שולמי – מהבנין הקל, אע"פ שלא נמצא מהבנין הקל שלומים, כי אם מהכבד. ויש אומרים: שהיה בשלום עמי.

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וטעם כף – כי בה יכה האדם ויהרג.

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ה' – הטעם אם עשיתי כזאת – שטרפתי ופרקתי.

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אמר רבי לוי: כי וי"ו ובוחן לבות וכליות נוסף ואיננו רק טעמו אתה תדע מי הוא צדיק או רשע, וטעם כליות כנוי לסתרים כמו הכליות שהם נסתרים, וטעם אלהים צדיק כנגד ותכונן צדיק.

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ה' – א"ר משה: כי טעם שפטני קח משפטי מחומסי. והנכון בעיני: כי אתה השם שופט הארץ שפטני כפי צדקי כי לא גמלתי כוש רעה.

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ירדוף – יש אומרים: יתרדוף ואין צורך, כי אין שם דגש שתהיה התי"ו מובלע. ועוד היה ראוי להיות יתרדף: וירמוס לארץ חיי – בעבור הקלון.

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אמר ר' משה: ועורה אלי ועורר אלי משפט, שגזרת שתסוב מלכות שאול אלי, כי שאול לפי דעתו כוש או פחד להזכירו בשמו הנודע. ובן בלעם אמר: עורר מה שדנת להושיעני. ועל דעת אלה תהיה גזרת ועורה, מהפעלים היוצאים כדרך מלת שב, שהיא פעמים יוצאת ופעמים עומדת. והנכון בעיני כי ועורה אלי – מלה עומדת ויחסר כ"ף ממשפט כמו ועיר פרא אדם יולד וכאשר תשמע עדת לאומים המשפט שעשית יבואו מאפסי ארץ, וזה טעם תסובבך.

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ולו – לנפשו.

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ואין מציל – רק אתה על כן למעלה והצילני.

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פן יטרף – כל אחד מאויביו, כמו: בנות צעדה עלי שור.

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אם, ויכוננה – הטעם מכוננת לירות.

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ותשוב מלת אל למלת רשעים שהיא למעלה.

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וכבודי – טעמו הנפש, כמו: בסודם אל תבא נפשי וכנגדה אל תחד כבודי וככה שמח לבי ויגל כבודי ואחריו אף בשרי ישכון לבטח, שהוא הגוף, על כן טעה רבי יהודה בן בלעם שאמר שכבודי הוא גופי והלא ידע אם לא שמע כי האדם מורכב מנפש וגוף והחלק הנכבד הנפש, על כן מלת כבוד והביאו בצרה הזאת, בעבור שמצא וכבודי לעפר ישכן סלה והנפש אינה יורדת לעפר, והכתוב הוא על דרך משל וככה דבקה לעפר נפשי.

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קומה, בעברות צוררי – בעבור עברותם קום כנגדם באפך. ויש אומרים: שתכעיסם עד שתהיינה להם עברות. ויש אומרים: התנשא בהתעברות צוררי.

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