«Загадочные Яйца 🥚» Kedoshim. 5784

They asked him: And in the case of a chick that dies inside the egg, from where does its spirit exit? Rabbi Yehoshua said to them: From where it enters, it departs.

We learned in the mishna if one repeats: We give thanks, we give thanks, they silence him.

Rabbi Zeira said: One who repeats himself while reciting Shema and says: Listen Israel, Listen Israel is like one who says: We give thanks, we give thanks.

The Gemara raises an objection: It was taught in a baraita: One who recites Shema and repeats it, it is reprehensible. One may infer: It is reprehensible, but they do not silence him.

The Gemara answers: This is not difficult; this case, where although it is reprehensible when one repeats Shema, they do not silence him, is referring to one who recites and repeats each individual word as he says it. In so doing he ruins the recitation of Shema. However, this case, where Rabbi Zeira holds that one who repeats Shema they silence him, refers to one who recites and repeats an entire verse, as it appears that he is worshiping separate authorities.

Rav Pappa said to Abaye with regard to this halakha: And perhaps initially he did not focus his attention on the recitation of Shema, so he repeated it and ultimately he focused his attention as he recited it the second time?

Abaye said to him: Can one have that degree of familiarity with Heaven, to the extent that he can take his words lightly and say them however he likes? If he did not focus his attention initially, we beat him with a blacksmith’s hammer until he focuses his attention, as conduct of that sort is unacceptable.

And this is the essence of the faith for which man was created: to believe that “there is no place void of Him”

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The answer lies in the meaning of “accepting the yoke of heaven” (kabalas ol malchus shamayim). A person must believe that the entire world is filled with G‑d’s glory, and that no place is empty of Him. G‑d’s existence is found in all of a person’s thoughts, and each one of them is a complete structure. Adverse and foreign thoughts enter one’s mind during prayer in order to be fixed and uplifted. If a person fails to believe this, he has not fully accepted the yoke of heaven, for he limits G‑d’s being. This is the meaning of “Shema, Shema.” Why did he say it twice? Most likely because he was not concentrating the first time, for he was having a foreign thought. Yet, had he realized that G‑d’s Presence is there too, he would not have had to say it twice.
This is captured in the Talmud’s terse language: “We hit him with a blacksmith’s hammer.” Meaning, one’s own thoughts strike him like a hammer, in order to be fixed and uplifted. But by say Shema twice, it is as though G‑d wasn’t there the first time. This person limits on G‑d’s existence and his own acceptance of the yoke of heaven. Thus, we silence him.
Ben Poras Yosef, p. 50b-c

One who sees eggs in a dream, it is a sign that his request is pending, as egg in Aramaic is beya, which is similar to the term for request. If one saw that the eggs broke, it is a sign that his request has already been granted, as that which was hidden inside the shell was revealed. The same is true of nuts, and the same is true of cucumbers, and the same is true of all glass vessels, and the same is true of anything similarly fragile that broke in his dream, it is a sign that his request was granted.

Even if there occur to him lustful imaginations or other extraneous thoughts during Divine service, in Torah or in devout prayer, he must not let his heart dwell on them but must immediately avert his mind from them.

Nor should he be foolish by attempting to sublimate the middot of the extraneous thought, as is known. For such things were meant only for tzaddikim, in whom extraneous thoughts do not occur of their own making, but those of others. But as for him whose extraneous thought is his own, from the aspect of evil that is in the left part of his heart, how can he raise it up when he himself is bound below?