Friday, May 19, 2006

One Month Hiatus - there is no Rif on Shekalim

Thursday, May 18, 2006

Rif Pesachim 28a {Menachot 66a continues; 68b}



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28a

{Menachot 66a continues}
Perhaps he should reap, count, and then bring {as an offering}? Therefore it teaches {Vayikra 23:15-16}:

טו וּסְפַרְתֶּם לָכֶם, מִמָּחֳרַת הַשַּׁבָּת, מִיּוֹם הֲבִיאֲכֶם, אֶת-עֹמֶר הַתְּנוּפָה: שֶׁבַע שַׁבָּתוֹת, תְּמִימֹת תִּהְיֶינָה. 15 And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the sheaf of the waving; seven weeks shall there be complete;
טז עַד מִמָּחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת, תִּסְפְּרוּ חֲמִשִּׁים יוֹם;
וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה, לַיהוָה.
16 even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the LORD.
Perhaps he should reap by day and bring by day and count by day? Therefore it teaches us {Vayikra 23:15}:
טו וּסְפַרְתֶּם לָכֶם, מִמָּחֳרַת הַשַּׁבָּת, מִיּוֹם הֲבִיאֲכֶם, אֶת-עֹמֶר הַתְּנוּפָה: שֶׁבַע שַׁבָּתוֹת, תְּמִימֹת תִּהְיֶינָה. 15 And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the sheaf of the waving; seven weeks shall there be complete;
When are they complete? When he begins in the evening. How so? Reaping and counting at night, and bringing {as an offering} by day.

And just as it is a commandment to count days, so is it a commandment to count weeks {as both days and weeks are mentioned in the pesukim}. For Abaye said: It is a commandment to count days and a commandment to count weeks.

And it is forbidden for us to eat chadash {the new crop} until the evening of the 17th of Nissan which is the night of the 18th, for it is written {Vayikra 23:14}:
יד וְלֶחֶם וְקָלִי וְכַרְמֶל לֹא תֹאכְלוּ, עַד-עֶצֶם הַיּוֹם הַזֶּה--עַד הֲבִיאֲכֶם, אֶת-קָרְבַּן אֱלֹהֵיכֶם: חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם, בְּכֹל מֹשְׁבֹתֵיכֶם. {ס} 14 And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day, until ye have brought the offering of your God; it is a statute for ever throughout your generations in all your dwellings. {S}
And they learn {in a Mishna in the third perek of Orlah}: The chadash {new crop} is forbidden Biblically.

And we say in the gemara {Menachot 68b}: Ravina said: They said to me: If your father ate {chadash} on the evening of 17th which was the night of the 18th, he holds like Rabbi Yehuda, who said: Is it not forbidden Biblically, for it is written {Vayikra 23:14}:
יד וְלֶחֶם וְקָלִי וְכַרְמֶל לֹא תֹאכְלוּ, עַד-עֶצֶם הַיּוֹם הַזֶּה--עַד הֲבִיאֲכֶם, אֶת-קָרְבַּן אֱלֹהֵיכֶם: חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם, בְּכֹל מֹשְׁבֹתֵיכֶם. {ס} 14 And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day, until ye have brought the offering of your God; it is a statute for ever throughout your generations in all your dwellings. {S}
until {ad} the actual {itzumo} day, and he holds that until {ad} is inclusive {ad veAd bekhlal -- thus that day would also be forbidden}, and we are concerned for safek {doubt - in this case sefeika deyoma}. Therefore, the 17th which is in doubt of being the 16th, one should not eat until night.
And so is the halacha.

Tuesday, May 16, 2006

Rif Pesachim 27b {Pesachim 120b continues ... 121b; Menachot 65b-66a}



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27b

and eats all that he needs. And then he blesses for each and every one in their houses, and they drink the cup of kiddush and the haggada, and eat matza and vegetables, but he does not eat with them anything at all. And he leaves them to finish their meal, and they bless birkat haMazon, and he goes to another house and does so, and so for each and every house. And at the end he goes to his own house and finishes the Hallel and drinks the cup of Hallel.

And we learn these matters from that which they learnt {in a brayta in Rosh haShana 29a}: All blessings, even though he himself has already fulfilled, he may fulfill for others, except for on bread and blessings on fruits, which if he has not {yet} fulfilled {his own obligation to make a blessing} he may fulfill for others, and if he has fulfilled, he cannot fulfill for others.

And Rechava inquired: The blessing on bread of matza, which is haMotzi, and the blessing of wine for kiddush, which is borei peri haGafen, what {is the law}? {Do we say that} since it is an obligation {=a mitzvah rather than simply a blessing on enjoyment of foods} he fulfills for others, or perhaps it is a blessing {on food} and not an obligation.

And we resolve this from which Rav Ashi said: When we were in the house of Rav Papa, he made kiddush for us, and {later} when his field laborer came in from work, he repeated kiddush for him.

And we derive from this that although he blessed haMotzi for himself on the matza which is an obligation, when there is one who did not hear and did not fulfill his obligation, he repeats the blessing for him, whether it is haMotzi, whether al achilat matza; whether borei peri haAdama, whether al achilat maror; whether borei peri haGafen. All of them are due to one cause -- that they are a commandment.
And so is the halacha.

And he, once he blessed birkat haMazon, he should not taste anything, for we establish that we do not conclude after matza with afikoman.

And if he wishes to put these other houses first, and bless for them, and not eat nor taste anything, and return to his house, the permission is in his hand and it is fine.

Rava said: Matza nowadays is Biblical, and maror is Rabbinic.

Why is maror different in that it is written by it {Bemidbar 9:11}:

יא בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר יוֹם, בֵּין הָעַרְבַּיִם--יַעֲשׂוּ אֹתוֹ: עַל-מַצּוֹת וּמְרֹרִים, יֹאכְלֻהוּ. 11 in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs;
{they shall eat it = the korban Pesach. thus} - at a time when there is a korban Pesach, yes, at the time when there is no korban Pesach, no. In regards to matza as well, it states עַל-מַצּוֹת ?!וּמְרֹרִים יֹאכְלֻהוּ
Regarding matza, Scriptures returns, for it is written {Shemot 12:18}:
יח בָּרִאשֹׁן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ, בָּעֶרֶב, תֹּאכְלוּ, מַצֹּת: עַד יוֹם הָאֶחָד וְעֶשְׂרִים, לַחֹדֶשׁ--בָּעָרֶב. 18 In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.
{though this is a statement about the entire span of 7 days - however, read the following brayta}

There is a brayta in accordance with Rava: {Devarim 16:8}:
ח שֵׁשֶׁת יָמִים, תֹּאכַל מַצּוֹת; וּבַיּוֹם הַשְּׁבִיעִי, עֲצֶרֶת לַה' אֱלֹקֶיךָ--לֹא תַעֲשֶׂה, מְלָאכָה. {ס} 8 Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to the LORD thy God; thou shalt do no work therein. {S}
just as the seventh {mentioned in the pasuk} is voluntary, so are the six days voluntary. What is the reason? This {the seventh, mentioned elsewhere, in Shemot 12:17 as a day in which one eats matzot} is something which was in the general {klal - namely, in Shemot 12:17} and left the general in order to teach - it teaches not just upon itself, but to teach about the entire generality. {And thus matza is something one should eat rather than chametz, but it has the status of reshut rather than obligation to eat.} Perhaps even the first night is voluntary? Therefore it teaches {Bemidbar 9:11} עַל-מַצּוֹת וּמְרֹרִים, יֹאכְלֻהו. I only have {=know} when the Temple is standing {since it is a reference to eating it = the korban Pesach which matzot}. From where do I know when the Temple is not standing. Therefore it teaches {Shemot 12:18}:
יח בָּרִאשֹׁן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ, בָּעֶרֶב, תֹּאכְלוּ, מַצֹּת: עַד יוֹם הָאֶחָד וְעֶשְׂרִים, לַחֹדֶשׁ--בָּעָרֶב. 18 In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.
Scriptures establishes it as an obligation.

Yerushalmi, in Shevuot, in the third perek: {If he made} an oath not to eat matza, it is forbidden for him to eat matza on the night of Pesach. An oath not to eat matza on the night of Pesach, he is lashed and eats matza on the night of Pesach. An oath that I will not sit in the shade, it is forbidden to sit in the shade of a Succah {on Succot}. An oath that I will not sit in the shade of a Succah, he is lashed and sits in the shade of a Succah.

{So much for oaths regarding matza and Succah. What about wine, in terms of the 4 cups?}

It is written in the Sifrei of the academy of Rav: {Bemidbar 6:3}:
ג מִיַּיִן וְשֵׁכָר יַזִּיר, חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה; וְכָל-מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה, וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל. 3 he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried.
to equate wine of a commandment with voluntary wine, etc..

{Pesachim 121b}
Rabbi Simlai visited the house of of people performing a pidyon haBen {redemption of the firstborn}. They asked him: al pidyon haBen, the father certainly blesses. Shehechiyanu, who blesses? Should the cohen bless because the benefit comes to his hand, or should the father of the son blesses because he performs the mitzvah? He did not have {the answer} in his hand. He came and asked in the bet midrash. They told him: The father of the son blesses both.
And the halacha is that the father of the son blesses both.

{Menachot 65b}
And we are obligated to count the days of the seven weeks, from the evening of the 15th of Nissan which is the night of {=beginning} the 16th, for it is written {Vayikra 23:15}:
טו וּסְפַרְתֶּם לָכֶם, מִמָּחֳרַת הַשַּׁבָּת, מִיּוֹם הֲבִיאֲכֶם, אֶת-עֹמֶר הַתְּנוּפָה: שֶׁבַע שַׁבָּתוֹת, תְּמִימֹת תִּהְיֶינָה. 15 And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the sheaf of the waving; seven weeks shall there be complete;
And the Sages learnt {in a brayta}: {Vayikra 23:15}:
טו וּסְפַרְתֶּם לָכֶם, מִמָּחֳרַת הַשַּׁבָּת, מִיּוֹם הֲבִיאֲכֶם, אֶת-עֹמֶר הַתְּנוּפָה: שֶׁבַע שַׁבָּתוֹת, תְּמִימֹת תִּהְיֶינָה. 15 And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the sheaf of the waving; seven weeks shall there be complete;
Each and every person counts for himself.
מִמָּחֳרַת הַשַּׁבָּת - "from the morrow after the day of rest" - from the morrow of Yom Tov {of Pesach}

{Menachot 66a}
And a brayta also says so: {from same pasuk:}

טו וּסְפַרְתֶּם לָכֶם, מִמָּחֳרַת הַשַּׁבָּת, מִיּוֹם הֲבִיאֲכֶם, אֶת-עֹמֶר הַתְּנוּפָה: שֶׁבַע שַׁבָּתוֹת, תְּמִימֹת תִּהְיֶינָה. 15 And ye shall count unto you from the morrow after the day of rest, from the day that ye brought the sheaf of the waving; seven weeks shall there be complete;
טז עַד מִמָּחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת, תִּסְפְּרוּ
חֲמִשִּׁים יוֹם; וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה, לַיהוָה.
16 even unto the morrow after the seventh week shall ye number fifty days; and ye shall present a new meal-offering unto the LORD.
Perhaps this means that he should reap and bring {as an offering}, and then begin counting whenever he likes? Therefore it teaches {Devarim 16:7}:
ט שִׁבְעָה שָׁבֻעֹת, תִּסְפָּר-לָךְ: מֵהָחֵל חֶרְמֵשׁ, בַּקָּמָה, תָּחֵל לִסְפֹּר, שִׁבְעָה שָׁבֻעוֹת. 9 Seven weeks shalt thou number unto thee; from the time the sickle is first put to the standing corn shalt thou begin to number seven weeks.

Monday, May 15, 2006

Rif Pesachim 27a {Pesachim 120a; 119b; 120a}



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27a

{Pesachim 120a}
{the Mishna continues}
If some of them slept, they may eat.
All of them, they may not eat.
Rabbi Yossi said: If they dozed, they may eat. If they fell into a heavy sleep, they may not eat.

{Pesachim 119b}
Gemara:
What is {meant by} "afikoman?"
Rav said: That they should not uproot themselves from one company to another.
And Shmuel said: Such as mushrooms for myself and pigeons for Abba.

Chanania, Rabbi Shela, and Rabbi Yochanan say: such as dates, parched grain, and nuts.
There is a brayta in accordance with Rabbi Yochanan: They should not conclude after the korban Pesach with an afikoman -- such as dates, parched grain, and nuts.

Rav Yosef cited Rav Yehuda who cited Shmuel: They should not conclude after matza with an afikoman.
{Pesachim 120a}
Mar Zutra taught it thus: Rav Yosef cited Rav Yehuda who cited Shmuel: They should not conclude after the korban Pesach with an afikoman -- but after matza, they may conclude.

It is logical to us in accordance with the first version, for it is according to the gemara, while the latter version is according to Mar Zutra. Therefore we act in accordance with the former version, which is in accordance with the gemara, and so does the world act -- that after they eat sundry treats and types of fruit, they eat at the end an olive's volume of Shmura Matza, and they do not taste after this anything except for the cup of birkat haMazon and the cup of Hallel. And one who thirsty, he does not have permission to drink anything except water, but wine, no.

And if he does not have sufficient Shmura Matza for the entire meal, but only a single olive's volume, he should eat at the beginning from the non-Shmura, and bless upon it {only} haMotzi. And at the end {of the entire meal, much later; other explanations are possible}, he should bless upon the olive's volume of Shmura leEchol matza {=al achilat matza} and eat it. And {in the middle} he should bless upon the maror and eat, and then return and wrap {non-Shmura} matza and maror together and eat without a blessing.
{? Alternatively, based on the order given, rather than referring to the very end of the meal, perhaps Rif is suggesting two olive measures are required for matza at the start, as some have the custom, and so the Shmura is eaten immediately after the non-Shmura at the start ?}

For they learnt {in a brayta}: Sponge-cakes, honey-cakes, and iskeritin, one may fill his belly with them, so long as he eats an olive's volume of matza at the end.

And one who lacks wine on the night of Pesach may make kiddush on a loaf {in this case, matza}, just as is the case on Shabbat and Yom Tov. And how should he act? He begins at the start with hamotzi and breaks the loaf, and he places his hands upon it until he finishes kiddush. And after he finishes kiddush, he blesses leEchol matza and eats, and afterwards makes use of {or: dips} with other vegetables {=karpas} and they move the table away, and afterwards he says Ma Nishtana and all of the haggada until ga`al yisrael {"Who redeemed Israel"} and blesses on maror and eats, and then wraps matza and maror and eats with no blessing.

And one who needs to make the blessing in two or three houses {for other people}, how should he act? He blesses initially in his own house and eats

Sunday, May 14, 2006

Rif Pesachim 26b {Pesachim 118a continues ... 119b}



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26b

{Pesachim 118a continues}
The Sages learnt {in a brayta}: The fifth, he says upon the Great Hallel. These are the words of Rabbi Tarfon. Others say {that he should say upon it Tehillim perek 23} "The Lord is my Shepherd; I shall not want."

From where does the Great Hallel begin?
Rav Yehuda said: From {Tehillim perek 136} Hodu

{that is, the perek that begins:

א הוֹדוּ לַה' כִּי-טוֹב: כִּי לְעוֹלָם חַסְדּוֹ. 1 O give thanks unto the LORD, for He is good, for His mercy endureth for ever.
ב הוֹדוּ, לֵאלֹקֵי הָאֱלֹהִים: כִּי לְעוֹלָם חַסְדּוֹ. 2 O give thanks unto the God of gods, for His mercy endureth for ever.
}
until {the next perek, Tehillim 137} עַל נַהֲרוֹת בָּבֶל.

And Rabbi Yochanan said: From {Tehillim perek 120} "Shir HaMaalot" until עַל נַהֲרוֹת בָּבֶל.

Rav Yaakov bar Acha said: From כִּי-יַעֲקֹב, בָּחַר לוֹ יָהּ {Tehillim perek 135:4, but presumably from the beginning of the perek and the reference is just to uniquely identify the perek} until עַל נַהֲרוֹת .בָּבֶל

And the practice in the world is like Rav Yehuda in both of them - in regard to the Blessing of Song and the Great Hallel.

{Pesachim 119b}
Mishna:
We are not maftirin after the pesach with afikoman.
{Soncino renders: One may not conclude after the paschal meal [by saying]: 'Now to the entertainment [afikoman].'}

Friday, May 12, 2006

Rif Pesachim 26a {Pesachim 116b continues; 117b - 118a}



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26a

{Pesachim 116b continues}
Rabbi Akiva says: {he should conclude as follows:} So should Hashem our God bring us to other seasons and festivals which come to us in peace, happy in the building of Your city, and joyous in Your service, and we shall eat there from the Pesach offerings and from the zevachim whose blood reaches the corner of Your altar in favor, and we will thank you with a new song upon our redemption and the redemption of our souls. Baruch Ata Hashem Who Has Redeemed Israel.

And we establish like Rabbi Akiva.

Gemara:
Rava said: And he must say {Devarim 6:23}:

כג וְאוֹתָנוּ, הוֹצִיא מִשָּׁם--לְמַעַן, הָבִיא אֹתָנוּ, לָתֶת לָנוּ אֶת-הָאָרֶץ, אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵינוּ. 23 And He brought us out from thence, that He might bring us in, to give us the land which He swore unto our fathers.
{etc.}
And Rava said: He must lift the matza; he must lift the maror; the meat he need not lift, lest they say "this meat for the Pesach" {meaning in memory of the korban Pesach} and it will appear as if eating sacrifices outside the Temple. And he concludes with Geulah.

{Presumably modifying the Mishna about the three things he must say - this is an additional thing he must say (and we indeed say this verse after the three things, in the paragraph starting Chayav Adam Lir`ot), and furthermore, as he says these three things he should lift it up, and finally, he should have this concluding Geulah as spelled out by Rabbi Akiva.}

{Pesachim 117b}
Rava said: Of {the blessing after} the reading of Shema and Hallel, "Who Redeemed Israel." {Ga`al = past tense} Of the Shemoneh Esrei {of weekdays, in the blessing of Re`ei Na BeAnyeinu, the ending is} "Who Redeems Israel" {Goel = Present Tense}.
What is the reason? They {Shemoneh Esrei} are mercy. {and thus as a request for mercy should be in present tense}

Rabbi Zera said: In Kiddush, it is "who has sanctified us with His commandments," while in Shemoneh Esrei, it is "Sanctify us with Your commandments." What is the reason? They are mercy.

Rav Acha bar Yaakov said: And he needs to mention the Exodus from Egypt in the kiddush of the day - it is written here {Devarim 16:3}:
ג לֹא-תֹאכַל עָלָיו חָמֵץ, שִׁבְעַת יָמִים תֹּאכַל-עָלָיו מַצּוֹת לֶחֶם עֹנִי: כִּי בְחִפָּזוֹן, יָצָאתָ מֵאֶרֶץ מִצְרַיִם--לְמַעַן תִּזְכֹּר אֶת-יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם, כֹּל יְמֵי חַיֶּיךָ. 3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.
{emphasis on the word tizkor}
and it is written there {Shemot 20:7}:
ז זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ. 7 Remember the sabbath day, to keep it holy.
{and the zachor is a source for making mention of the Shabbat day - that is kiddush. Thus, all days of Shabbat, which in general has the connotation of holy days of rest, including Yom Tov, one must make mention of the Exodus from Egypt, which has tizkor written by it.
Perhaps one could suggest the following alternative - Rav Acha bar Yaakov is only speaking of kiddush for Pesach, and is noting the word tizkor and interpreting it as zachor is used for Shabbat - in kiddush. Thus, there is an obligation within kiddush hayom of Pesach to make mention of the Exodus.}

Rabba bar Shela said: In Shemoneh Esrei, {the 15th blessing ends} Matzmiach Yeshua {Who causes salvation to spring forth}. In the {third of the four blessings after the} haftara {which has similar content it ends}, Magen David {the Shield of David}.

{Shmuel II 7:9}
ט וָאֶהְיֶה עִמְּךָ, בְּכֹל אֲשֶׁר הָלַכְתָּ, וָאַכְרִתָה אֶת-כָּל-אֹיְבֶיךָ, מִפָּנֶיךָ; וְעָשִׂתִי לְךָ שֵׁם גָּדוֹל, כְּשֵׁם הַגְּדֹלִים אֲשֶׁר בָּאָרֶץ. 9 And I have been with thee whithersoever thou didst go, and have cut off all thine enemies from before thee; and I will make thee a great name, like unto the name of the great ones that are in the earth.
Rav Yosef taught: this is that we say {the blessing} "Magen David."
{The "great ones that are in the earth" are Avraham, Yitzchak and Yaakov. And just as they are in Shemoneh Esrei in the blessing that ends Magen Avraham - and this is a form of making a great name, as we shall see in a moment - so too David is in a blessing that ends Magen David.}

Rabbi Shimon ben Lakish said: {Bereishit 12:2}:
ב וְאֶעֶשְׂךָ, לְגוֹי גָּדוֹל, וַאֲבָרֶכְךָ, וַאֲגַדְּלָה שְׁמֶךָ; וֶהְיֵה, בְּרָכָה. 2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.
This is that they say "God of Avraham" {in Shemoneh Esrei}.
וַאֲבָרֶכְךָ - "and I will bless thee" - this is that they say "God of Yitzchak"
וַאֲגַדְּלָה שְׁמֶךָ - "and make thy name great" - this is that they say "God of Yaakov"
Perhaps they should conclude {the blessing} with all {three} of them? Therefore it teaches וֶהְיֵה, בְּרָכָה - "and be thou a blessing" - with you they conclude and they do not conclude with all of them.

Rava said: I found the elders of Pumpedita {=Rav Yehuda and Rav Ena} sitting and saying, "On Shabbat, both in Shemoneh Esrei and in kiddush {we conclude} Mekadesh HaShabbat {Who sanctifies the Shabbat}. On Yom Yov, both in Shemoneh Esrei and in kiddush {we conclude} Mekadesh Yisrael veHaZemanim {Whe sanctifies Israel and the seasons}."

And so is the halacha.

Mishna:
They mix for him the third cup. He blesses on his food {birkat haMazon}.
The fourth, he finishes upon it the Hallel, and says upon it the Blessing of Song.

And between all these cups, if he wishes to drink he may drink, but between the third and the fourth he should not drink.

Gemara:
Yerushalmi: Why? So that he should not become drunk? He is already drunk! {Here is why not:} What is the difference between wine within the meal and wine after the meal? Wine after the meal intoxicates. Wine within the meal does not intoxicate.

{Bavli:} Ravina said to Rava {our Gemara: Rav Chanan said to Rava}: We may derive from this {requirement of the third cup over which birkat haMazon is said} that the blessing {of birkat haMazon} requires a cup {of wine}.
He said to him: The Sages instituted four cups symbolizing freedom. since it is so, let us perform a mitzvah with each one.

"The fourth, he finishes upon it the Hallel, and says upon it the Blessing of Song":
{Pesachim 118a}
What is "the Blessing of Song?"
Rav Yehuda said: Yehallecha.
And Rabbi Yochanan said: Nishmat Kol Chai.

Thursday, May 11, 2006

Rif Pesachim 25b {Pesachim 115b continues ... 116b}



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25b

{Pesachim 115b continues}
something which sullies.

Rav Shimi bar Ashi said: Matza before each and every one, and maror before each and every one, but they do not uproot the table except before he who says the haggada.
And Rav Kahana {our gemara: Huna} said: All of these {=matza and maror} only before he who says the haggada.

And the halacha is like Rav Kahana.

And why do we uproot the table?
Rabbi Yannai {alternate girsa: the school of Rabbi Yannai} said: So that the children should see and ask.

Abaye was sitting before Rabba. He saw that he saw that they removed the tray. He said: Have we already eaten that you are removing the tray?
Rabba said: You have exempted us from saying "Mah Nishtana." {Why is this night different}

Shmuel said: {Devarim 16:3}:

ג לֹא-תֹאכַל עָלָיו חָמֵץ, שִׁבְעַת יָמִים תֹּאכַל-עָלָיו מַצּוֹת לֶחֶם עֹנִי: כִּי בְחִפָּזוֹן, יָצָאתָ מֵאֶרֶץ מִצְרַיִם--לְמַעַן תִּזְכֹּר אֶת-יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם, כֹּל יְמֵי חַיֶּיךָ. 3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.
"bread {lechem} upon which we say {onin} upon it many things."

A brayta also says so: לֶחֶם עֹנִי - "bread {lechem} upon which we say {onin} upon it many things."
Another explanation: לֶחֶם עֹנִי - what is the way of a pauper? with a piece. so too here with a piece.
{Pesachim 116a}
Another explanation: לֶחֶם עֹנִי - what is the way of a pauper? he fires {the oven} and she bakes {without delay since they cannot afford to let the oven cool}, so too here, he fires and she bakes.

Therefore, on Pesach we bless on one {whole matza} and one broken one, but on other Yamim Tovim we break bread on two whole loaves, just as on Shabbat. For Rabbi Abba said: A man is required to break bread on two whole loaves on Shabbat. What is the reason? {Shemot 16:22}
כב וַיְהִי בַּיּוֹם הַשִּׁשִּׁי, לָקְטוּ לֶחֶם מִשְׁנֶה--שְׁנֵי הָעֹמֶר, לָאֶחָד; וַיָּבֹאוּ כָּל-נְשִׂיאֵי הָעֵדָה, וַיַּגִּידוּ לְמֹשֶׁה. 22 And it came to pass that on the sixth day they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses.
is written, and the Sages explained that on Yom Tov as well we need to break bread on two loaves, as on Shabbat, for the basic obligation on Shabbat was because the manna did not fall on Shabbat, but rather on erev Shabbat it came down in pairs. And on Yom Tov as well it also did not fall, but rather on erev Yom Tov it came down in pairs, just as it came down on erev Shabbat. Therefore we need to break bread during Yom Tov on two whole loaves just as we are obligated to do on Shabbat.
And on Pesach {the derasha of} לֶחֶם עֹנִי comes and reduces half of one of them. Therefore we break bread on one and a half. And when he breaks bread he places the half matza next to the whole one and breaks {=blesses and eats}. What is the reason? לֶחֶם עֹנִי is written about it.

"Even though charoset is not a precept. Rabbi Eleazar beRabbi Tzadok says: it is a precept":
What precept? In memory of the apple tree {perhaps under which the Israelite women gave birth in Egypt, based on Sotah 11b}.
To explain: {Shir Hashirim 8:5}:

ה מִי זֹאת, עֹלָה מִן-הַמִּדְבָּר, מִתְרַפֶּקֶת, עַל-דּוֹדָהּ; תַּחַת הַתַּפּוּחַ, עוֹרַרְתִּיךָ--שָׁמָּה חִבְּלַתְךָ אִמֶּךָ, שָׁמָּה חִבְּלָה יְלָדַתְךָ. 5 Who is this that cometh up from the wilderness, leaning upon her beloved? Under the apple-tree I awakened thee; there thy mother was in travail with thee; there was she in travail and brought thee forth.
{and see context}
And Rabbi Yochanan said: In memory of the clay.
Abaye said: Therefore if needs to be made to have an acid taste {in memory of the apple-trees} and needs to be thick {in memory of the clay}.

A brayta in accordance with Rabbi Yochanan: The spices {תבלין - used in charoset} in memory of the straw {תבן - perhaps a word play} -- to explain, such as cinnamon and sinbul, which are similar to straw -- charoset in memory of the clay. Rabbi Eleazar beRabbi Tzadok said: So did the spice vendors declare in Yerushalayim: Come and acquire for yourselves spices for the precept!

Mishna:
They mix him a second cup, and here the son asks. If the son does not have the knowledge to ask, the father teaches him:
"In what way is this night different from all other nights?
That on all nights we do not dip a single time, while on this night, twice.
That on all nights we each chametz and matza, while on this night, only matza.
{The Bach adds, likely incorrectly -- see Mishna in Yerushalmi, which only has three}:
[That on all nights we eat other vegetables, while on this night, maror.]
That on all nights we eat roasted, boiled, or cooked meat, while on this night, only roasted.

According the comprehension of the son the father teaches.
And he expounds from {Devarim 26:5}
ה וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי ה אֱלֹקֶיךָ, אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה, וַיָּגָר שָׁם בִּמְתֵי מְעָט; וַיְהִי-שָׁם, לְגוֹי גָּדוֹל עָצוּם וָרָב. 5 And thou shalt speak and say before the LORD thy God: 'A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous.
until he finishes the entirety of the passage {parsha - either at pasuk 8, as we do it, or pasuk 9}.

Gemara:
And nowadays he should not say "roasted meat" for we do not have the korban Pesach.

The Sages learnt {in a brayta}: If his son is wise, he asks him. And if not, his wife asks him. And if not, he asks himself. And even two Torah scholars who are expert in the laws of Pesach ask one another, "Why is this night different..."

"He begins with disgrace and ends with the laudatory":
What is the disgrace?
Rav said: "Initially idol worshippers..." {Mitechila ovedei avoda zara}
And Shmuel said: "Slaves" {=Avadim Hayinu = Devarim 6:21}

And nowadays, we do like both of them.

{Pesachim 116b}
Mishna:
Rabban Gamliel used to say: Whoever does not say these three things on Pesach did not fulfill his obligation, and these are they: Pesach, Matza, and Maror.
Pesach, because Hashem leaped {Pasach} over the houses of our ancestors in Egypt {during the plague of the firstborn}, for it is stated {Shemot 12:27}:
כה וְהָיָה כִּי-תָבֹאוּ אֶל-הָאָרֶץ, אֲשֶׁר יִתֵּן יְהוָה לָכֶם--כַּאֲשֶׁר דִּבֵּר; וּשְׁמַרְתֶּם, אֶת-הָעֲבֹדָה הַזֹּאת. 25 And it shall come to pass, when ye be come to the land which the LORD will give you, according as He hath promised, that ye shall keep this service.
כו וְהָיָה, כִּי-יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם: מָה הָעֲבֹדָה הַזֹּאת, לָכֶם. 26 And it shall come to pass, when your children shall say unto you: What mean ye by this service?
כז וַאֲמַרְתֶּם זֶבַח-פֶּסַח הוּא לַה', אֲשֶׁר פָּסַח עַל-בָּתֵּי בְנֵי-יִשְׂרָאֵל בְּמִצְרַיִם, בְּנָגְפּוֹ אֶת-מִצְרַיִם, וְאֶת-בָּתֵּינוּ הִצִּיל; וַיִּקֹּד הָעָם, וַיִּשְׁתַּחֲווּ. 27 that ye shall say: It is the sacrifice of the LORD'S passover, for that He passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses.' And the people bowed the head and worshipped.
כח וַיֵּלְכוּ וַיַּעֲשׂוּ, בְּנֵי יִשְׂרָאֵל: כַּאֲשֶׁר צִוָּה ה אֶת-מֹשֶׁה וְאַהֲרֹן, כֵּן עָשׂוּ. {ס 28 And the children of Israel went and did so; as the LORD had commanded Moses and Aaron, so did they.
{etc., meant to include the explanation. Thus, perhaps, this response is part of the Biblically mandated response to the children - וַאֲמַרְתֶּם . The other two are also explanations of other parts of the "service" about which the son asks.}

Maror because the Egyptians embittered {marreru} the lives of our ancestors in Egypt, for it is stated {Shemot 1:14}:
יד וַיְמָרְרוּ אֶת-חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה, בְּחֹמֶר וּבִלְבֵנִים, וּבְכָל-עֲבֹדָה, בַּשָּׂדֶה--אֵת, כָּל-עֲבֹדָתָם, אֲשֶׁר-עָבְדוּ בָהֶם, בְּפָרֶךְ. 14 And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigour.
Matza because they {Bach: our ancestors in Egypt} were redeemed. For it is stated {Shemot 12:39}:
לט וַיֹּאפוּ אֶת-הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם, עֻגֹת מַצּוֹת--כִּי לֹא חָמֵץ: כִּי-גֹרְשׁוּ מִמִּצְרַיִם, וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ, וְגַם-צֵדָה, לֹא-עָשׂוּ לָהֶם. 39 And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.
{etc.}
Therefore we are obligated to thank, praise, extol, exalt, and bless He who performed for our ancestors and us all these miracles -- he took us out from slavery to freedom, and say before him Halleluyah {the Hallel}.

Until where should he say?
Bet Shammai say: Until {the end of Tehillim perek 113}
ט מוֹשִׁיבִי, עֲקֶרֶת הַבַּיִת-- אֵם-הַבָּנִים שְׂמֵחָה:
הַלְלוּ-יָהּ.
9 Who maketh the barren woman to dwell in her house as a joyful mother of children. {N}
Hallelujah.
and Bet Hillel say: Until {the end of the next perek, Tehillim perek 114}
ח הַהֹפְכִי הַצּוּר אֲגַם-מָיִם; חַלָּמִישׁ, לְמַעְיְנוֹ-מָיִם. 8 Who turned the rock into a pool of water, the flint into a fountain of waters.
And he ends with Geulah {redemption}.
Rabbi Tarfon says: {Blessed are You ... Who has redeemed us and redeemed our ancestors from Egypt, and brought us to this night, to eat on it matza and maror, and he does not conclude {with another blessing}.

Wednesday, May 10, 2006

Rif Pesachim 25a {Pesachim 114b continues ... 115b}



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25a

{Pesachim 114b continues}
and the cooked one as a remembrance for the korban Chagiga.

Ravina said: even a bone and its broth.

It is obvious that where there are other vegetables he blesses Borei Peri haAdama at the beginning {over the other vegetables} and when he reaches the lettuce, he blesses al Achilat Maror and eats.
However, when there are no other vegetables present, what should he bless?
Rav Huna said: He blesses Borei Peri haAdama in the beginning upon the Maror {=lettuce}, and when he reaches the lettuce, he blesses al achilat Maror and eats {again}.

{Pesachim 115a}
Rav Chisda said to him: After he fills his belly from it, he goes back and blesses upon it {al achilat Maror}?
Rather, Rav Chisda said: He blesses at the start upon it borei peri haAdama and al achilat Maror, and eats, and afterwards {when he reaches the point of eating Maror in the Seder} he eats it without a blessing.
And the halacha is like Rav Chisda.

And why does he dip twice? So that the children will see and ask.

Rav Acha the son of Rava would go after other vegetables in order to remove himself from the dispute.

Ravina cited Rav {possibly Mesharshia} the son of Rav Chanan {or gemara: Rav Natan}: so did Hillel {the Amora} say on the authority of tradition: One should not make a sandwich of matza and maror {nowadays} together and eat them. Because we hold that matza nowadays is Biblical while maror is Rabbinic, and the Rabbinic maror with come and nullify the Biblical matza. And even according to the one who says that precepts do not nullify one another, this applies to Biblical with Biblical or Rabbinic with Rabbinic, but Biblical and Rabbinic, the Rabbinic will come and nullify the Biblical.

They learnt {in a brayta}: They said about Hillel {the Tanna} that he would wrap them together and eat them, because it is stated {Bemidbar 9:11}:

יא בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר יוֹם, בֵּין הָעַרְבַּיִם--יַעֲשׂוּ אֹתוֹ: עַל-מַצּוֹת וּמְרֹרִים, יֹאכְלֻהוּ. 11 in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs;
Rabbi Yochanan said: His colleagues argue upon Hillel, for it states in a brayta:
Perhaps one would not be able to fulfill his obligation unless he wrapped them together and ate them just as Hillel ate them? Thus it teaches us {Bemidbar 9:11}:
יא בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר יוֹם, בֵּין הָעַרְבַּיִם--יַעֲשׂוּ אֹתוֹ: עַל-מַצּוֹת וּמְרֹרִים, יֹאכְלֻהוּ. 11 in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs;
{perhaps from the singular יֹאכְלֻהוּ or perhaps from מַצּוֹת וּמְרֹרִים. Or perhaps from the pasuk in Shemot 12 instead. See commentaries for more info on this derasha.}
Thus, even this by itself and that by itself.
And now that the halacha is not stated like Hillel nor like the Sages, and we need to do a remembrance to the Temple and we also require to eat each and every one alone, such that the Rabbinic maror does not come and nullify the Biblical matza, he blesses upon the matza alone and eats, and blesses upon the maror alone and eats, and afterwards wraps matza and maror and eats them without a blessing, as a remembrance to the Temple, like Hillel.

Rabbi Eleazar cited Rabbi Hoshaya: anything dipped in liquids requires washing of hands.
{Pesachim 115b}
Rav Papa said: One should not leave the maror in the charoset for a long time, lest its sweetness enter it and nullify its bitterness, and we require the taste of maror and it would not be present.

Rav Chisda brought Rabbana Ukva and he lectured: even if he washed his hands for the first dipping, he needs to wash his hands for the second dipping.
Why? He already washed them the second time? Since he needs to say the haggada and hallel, perhaps his mind was diverted and he touched

Rif Pesachim 24b {Pesachim 114a-b}



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24b

and the reason for the latter is a good reason, and it is good to do so.

{Pesachim 114a}
Mishna:
They mix for him the first cup.
Bet Shammai say: He blesses on the day and afterwards blesses on the wine.
And Bet Hillel say: He blesses on the wine and afterwards blesses on the day.

They bring before him and he is מטבל {dips/makes use of} the lettuce until {/before} he reaches the aftercourse of the bread {of the later lettuce. or: the breaking of the bread. J: this is a non-trivial statement with a big secret, which we cannot get into here}.

They bring before him matza, lettuce and charoset, and even though charoset is not a mitzvah.
Rabbi Eleazar bar Tzadok says: it is a mitzvah.
And in the {days of the} Temple they would bring before him the actual korban Pesach.

{Pesachim 114b}
Gemara:
They learnt {in a brayta}: Rabbi Yossi says: Even though he dipped with the lettuce, it is a mitzvah to bring before him matzah, lettuce, and charoset and two cooked foods.
What are these two cooked foods?
Rav Huna said: Beet and rice. {even these constitute two dishes}
Rabba would specifically go after beet and rice since it exited the mouth of Rav Huna.
Chizkiya said: Even a fish and the egg {smeared} upon it {are considered two dishes}.
Rav Yosef said: Two types of meat - one in remembrance for the korban Pesach and one as a remembrance for the korban Chagiga.

The roasted one as a remembrance for the korban Pesach

Monday, May 08, 2006

{24b} and the reason for the latter is a good reason, and it is good to do so.

blogging to resume in 2 days...

Sunday, May 07, 2006

Rif Pesachim 24a {Pesachim 110a; Chullin 86b}



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24a

{Pesachim 109b continues}
Ravina said: {Pesachim 110a} Each and every one is a precept in and of itself.

And the {post-Talmudic} Sages say: since each and every one is a precept in and of itself, we bless Borei Peri haGafen on each and every cup.
And they support this opinion from this that they learn {tnan - in Chullin 86b}:
One may slaughter 100 undomesticated animals in one place and perform one covering {of the blood} for all of them. 100 birds in one place and perform one covering for all of them.
Rabbi Yehuda says: If he slaughtered an undomesticated animal, he should cover, and afterwards slaughter the bird.
And we say upon it: Rabbi Yochanan said: Rabbi Yehuda admits regarding the blessing that he only blesses one blessing.
Ravina said to Rav Acha the son of Rava, and some say that Rav Acha the son of Rava said to Rav Ashi: How is this different than the incident with Rav Brona and Rav Chananel the students of Rav? -- who were sitting at a meal, and Rav Yeva the elder was acting as waiter, and they said to him, "give and we will bless," and afterwards they said to him "give to us and we will drink." Rav Yeva the Elder said to them: So said Rav: Once you say "give to us and we will bless," it is forbidden to you to drink wine.
And the response to him {why it is different}: There, drinking and blessing are impossible to co-occur. Here, it is possible for him to slaughter with one hand and cover with one hand.

We deduce now that in terms of birkat haMazon, since it is not possible to drink and bless at the same time, it is an interruption, and when he finishes birkat haMazon, he needs to make a new Borei Peri haGafen.
So too, since it is not possible to read and drink at they same time, he needs to return and bless, after he finishes the haggada and after he finishes hallel, borei peri haGafen. And it is a good reckoning, and so does one need to do.

However, regarding {the blessing after wine,} al haGefen veAl peri haGefen, there is one who maintains that one does not bless it except at the end, and there is one who maintains that one blesses it after the two cups before the meal and after the two cups after the meal.

Friday, May 05, 2006

Rif Pesachim 23b {Pesachim 109a-b}



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Pesachim 23b

{Pesachim 109a}
what use do children have with wine? Rather, one should distribute to them roasted kernels and nuts so that they will ask. {omits "so that they will not sleep. " compare with girsa in our gemara of this entire section}

They learnt {in a brayta}: They said about Rabbi Tarfon {and so too a similar brayta in Yerushalmi. our gemara: Akiva} that he distributed roasted kernels and nuts on erev Pesach to children in order that they should ask.

They learnt {in a brayta}: Rabbi Eliezer the Great says: We are chotef the matzot {eat them hastily -- but see commentaries} to the children so that they do not sleep.

They said about Rabbi Akiva that in all his days, he never said that the time has arrived to stand up from the Bet Midrash except for the night of Pesach and erev Yom Kippur. On the night of Pesach because of the children that they should not sleep {thus one should start the Seder early} and on erev Yom Kippur in order to feed their children.

The Sages learnt {in a brayta}: A man is required to cause his household to rejoice during the festival, for it is stated {Devarim 16}:

יד וְשָׂמַחְתָּ, בְּחַגֶּךָ: אַתָּה וּבִנְךָ וּבִתֶּךָ, וְעַבְדְּךָ וַאֲמָתֶךָ, וְהַלֵּוִי וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה, אֲשֶׁר בִּשְׁעָרֶיךָ. 14 And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, and the stranger, and the fatherless, and the widow, that are within thy gates.
And how should you make them happy? {Our gemara begins: with wine} Rabbi Yehuda said: Men with what is fitting for them and women with what is fitting for them.
Men with what is fitting for them - wine. And women with what is fitting for them - with what?
Rav Yosef taught: In Bavel, with dyed garments. In Eretz Yisrael, with ironed linen garments.

Rabbi Yitzchak said: The xestes {a standard measure, somewhat less than a pint} for muries {fish hash} in Tzippori was equal to the log of the Temple, and with it we measure the reviit {=1/4 of a log} for Pesach.

Rabbi Yochanan said: The ancient tomanta in Teveria was greater than this by 1/4, and with that we measure the reviit for Pesach.

Rav Chisda said: The Biblical reviit is 2 X 2 X 2 7/10 fingerbreadths.
And measured with the thumb, as they learnt {in a brayta}: {Vayikra 15:16}:
טז וְאִישׁ, כִּי-תֵצֵא מִמֶּנּוּ שִׁכְבַת-זָרַע--וְרָחַץ בַּמַּיִם אֶת-כָּל-בְּשָׂרוֹ, וְטָמֵא עַד-הָעָרֶב. 16 And if the flow of seed go out from a man, then he shall bathe all his flesh in water, and be unclean until the even.
In water = the water of a mikveh
All of his flesh in water = water into which all of his body may enter.
And how much is that? 1 cubit X 1 cubit X 3 cubits high. {That is, three cubic cubits.} And the Sages gave the measure of the waters of a mikveh to be 40 seah.

To explain: The Biblical reviit is 1 1/2 eggs volumes. And the log is 4 reviit which are 6 eggs. {Since 4 X 1.5 = 6.}
And how do we know that a log is 4 reviit? For they learnt {in the Mishna in Menachot 87b that there are 7 liquid measures in the Temple}: The hin, 1/2 hin, 1/3 hin, 1/4 hin, the log, 1/2 log, 1/3 log, 1/4 log. {The Mishna which lists 7 skips 1/3 log, which for some reason is listed here.}

Thus the log is composed of 4 reviit.
The hin is 12 log, for it is written זה, and זה is in gematria 12 log.
Thus, a hin is 48 reviit {because 12 X 4 = 48}, which are 72 eggs {because 48 X 1.5 = 72}.
A kav is 4 log which is 16 reviit {because 4 log per kav X 4 reviit per log = 16} which are 24 eggs {because 16 X 1.5 = 24}.

And how do we know that the kav is 4 log? For they learnt {in a Mishna}:
Hillel says: A hin full of drawn water invalidates the mikveh - for one is obligated to relate {the teaching} in his teacher's language - and how much is a hin - 12 log.
Shammai says: 9 kav which are 36 log.
Thus, the kav is 4 log {since 9 X 4 = 36}.

The seah is 6 kav which are 2 hin {since 6 kav = 24 log, and there are 12 log to a hin} which are 24 log {since there are 12 log to a hin} which are 96 reviit {since 24 X 4 = 96} which are 144 eggs {since 96 X 1.5 = 144}.

The eifah is 3 seah, which are 18 kav {since there are 6 kav to a seah} which are 6 hin, which are 72 log, which are 288 reviit, which are 432 eggs.

The measure of challah is an omer, which is 1/10th of an eifah, which is 43 eggs. And so too for matzah.

The Biblical reviit is 2 X 2 {X 2 7/10} fingerbreadths.
{How so?}
The Sages measured the water of a mikveh as 40 seah. The seah is 6 kav. The kav is 4 log. The log is 4 reviit.
{Meanwhile,} A cubit is 6 handbreadths. A handbreadths is 4 fingerbreadths, measured with the thumb.

Now, 1 cubit X 1 cubit X 3 cubits high {which is the dimensions of a mikveh} contains 40 seah.

{We can do a simple calculation here, easier than that of the Rif. Since to convert cubits to fingerbreadths, we multiply by 24 (that is, X 6 X 4), we may calculate that:
1 cubic cubit = 24 X 24 X 24 fingers = 13824 cubic fingers.
3 cubic cubits = 3 X 13824 = 41,472 cubic fingers.

This is for 40 seah. Divide by 40, then by 6, then by 4, then by 4 again to get 1 reviit.
Thus, the ratio of 40 seah to 1 reviit is 3840:1.
Thus, 41,472 / 3840 will give us the cubic fingers for 1 reviit.
41,472 / 3840 = 10.8 cubic fingers.

Is this 2 X 2 X 2 7/10 fingers?
2 X 2 X 2.7 = 10.8 exactly.

However, Rif does not have modern geometry, and so he must resort to a more complicated calculation to acheive the same result. Feel free to skip over that, since it is after all just math.

Now, the Yerushalmi gives a different volume measure for a reviit, namely 2 X 2 X 1 + 1/2 + 1/3.
How can we arrive at that amount. I would posit the following - the only obvious room for ambiguity here is in the amah - the cubit. There were two cubit measures. One was composed of 6 handbreadths and the other of 5 handbreadths. The reviit of Bavli is computed using the 6 handbreadth cubit. Let us recalculate assuming a 5 handbreadth cubit, and see if we can arrive at the measure described in the Yerushalmi.

Since to convert cubits to fingerbreadths, we multiply by 20 (that is, X 5 X 4), we may calculate that:
1 cubic cubit = 20 X 20 X 20 fingers = 8000 cubic fingers.
3 cubic cubits = 3 X 8000 = 24,000 cubic fingers.
This is for 40 seah. Divide by 40, then by 6, then by 4, then by 4 again to get 1 reviit.
Thus, the ratio of 40 seah to 1 reviit is 3840:1.
Thus, 24,000 / 3840 will give us the cubic fingers for 1 reviit.
24,000 / 3840 = 6.25 cubic fingers.

How much is that?
That is 2 X 2 X 1.5625 fingerbreadths.
How much is 1.5625 fingerbreadths?
It is 1 + 1/2 + 1/16 fingerbreadths.

This is only slightly less than the Yerushalmi's measure of 1 + 1/2 + 1/3 fingerbreadths.

However, realize first of all that they were not using modern methods of calculation, and so to come to a figure with such precision would be quite difficult. Furthermore, the way these measures seem to work in both Bavli and in Yerushalmi is as the sum of a series of fractions.

Thus, in Bavli, the height is calculated as 2 + 1/2 + 1/5.
And thus, in Yerushalmi, the height is calculated as 1 + 1/2 + 1/3.

In theory, we might have imagined a series of continuously reducing fractions (with zero as the numerator until we reached 1/16), but such precision is unnecessary and overly complicated. Instead, the "good enough" way of describing numbers might be to continuously add smaller fractions until you have the minimum with possibly a bit over. We could not add 0/3 to 1/2 because we would have too little; adding 1/3 takes us over the top, and is thus sufficient.

To repeat where we left off:
}

Now, 1 cubit X 1 cubit X 3 cubits high {which is the dimensions of a mikveh} contains 40 seah.
Half of that is 1 X 1 X 1 1/2 cubits high, which is 9 handbreadths {6 + 3 handbreadths} containing 20 seah.
Half of that is 1 X 1 X 3/4 cubits high, which is 4 1/2 handbreadths, containing 10 seah.
Half of that is 1 X 1/2 cubits X 4 1/2 handbreadths high, containing 5 seah.
Half of that is 1/2 X 1/2 cubits X 4 1/2 handbreadths high, containing 2 1/2 seah, which are 15 kav {since the seah is 6 kav, so 12 kav + 3 kav = 15 kav}
{Recall that there are 6 handbreadths to a cubit, so 1/2 a cubit = 3 handbreadths}
Half of that is 3 handbreadths X 3 handbreadths X 2 1/4 handbreadths high, which are 7 1/2 kav.
Half of that is 3 handbreadths X 1 1/2 handbreadths X 2 1/4 handbreadths high, which are 4 kav - 1/4 of a kav {= 3 3/4 kav}, which are 15 log {since there are 4 log to a kav, and 3.75 X 4 = 15}.
Half of that is 1 1/2 handbreadths X 1 1/2 handbreadths X 2 1/4 handbreadths high, which are 7 1/2 log.
{Recall that there are 4 fingers to a handbreadths, so 1 1/2 handbreadths = 6 fingerbreadths, and 2 1/4 handbreadths = 9 fingerbreadths.}
Thus, 6 fingerbreadths X 6 fingerbreadths X 9 fingerbreadths high are found to be 7 1/2 log.

Half of that is 6 fingers X 3 fingers X 9 fingers high, containing 4 log - 1/4 log {thus, 3 3/4 log}, which are 15 reviit {since there are 4 reviit to a log, and 3 3/4 X 4 = 15}.
And how much are 6 fingers by 3 fingers X 9 fingers high? {We now multiply to get cubic fingers, such that 6 * 3 * 9 = 162.} Thus, 162 cubic fingers are found to be 15 reviit.

Thus, to each reviit is 11 fingerbreadths - 1/5 {thus, 10 4/5 fingerbreadths = 10.8 cubic fingerbreadths, by simple division of 162/15}, which is the same as 2 X 2 X 2 + 1/2 + 1/5 fingerbreadths high {since 2 * 2 * 2.7 = 10.8} in this division.

And this is the calculation {since Rif cannot rely on the simpler, modern arithmetic}: The portion of 2 X 2 is 4. By a height of 2 = 8 cubic fingerbreadths.
And when you add to this 1/2 a fingerbreadth X 4 {the area}, you have {an additional} 2 cubic fingerbreadths.
And you already had 8 cubic fingerbreadths in hand, so now there are 10 cubic fingerbreadths.
And there is an additional 1/5 X 4, which is 1 - 1/5 {=4/5}.
And you already had 10 cubic fingerbreadths in hand, so now there are 11 cubic fingerbreadths - 1/5 fingerbreadth.
And they are a reviit.
Thus, the reviit of the Torah is discovered to be 2 X 2 X 2 + 1/2 + 1/5 high figerbreadths, no less and no more.

"And they should not give him less than 4 cups of wine, even from the charity plate":
How could the Sages establish a decree which brings to danger? But they learnt {in a brayta}: One should not eat in pairs nor drink in pairs.
Rav Nachman bar Yitzchak {our gemara: just R Nachman} said: Scriptures stated {Shemot 12:42}:
מב לֵיל שִׁמֻּרִים הוּא לַה', לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם: הוּא-הַלַּיְלָה הַזֶּה לַה', שִׁמֻּרִים לְכָל-בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם. {פ} 42 It was a night of watching unto the LORD for bringing them out from the land of Egypt; this same night is a night of watching unto the LORD for all the children of Israel throughout their generations. {P}
It is a night that is guarded for all time from harmful spirits.

Rava said: The cup of blessing {of birkat haMazon} combines for good but not for bad.

Thursday, May 04, 2006

Rif Pesachim 23a {Bava Batra 96a continues; Pesachim 107b - 108b}




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{Bava Batra 96a continues}
The first three days are certain. From then on it is a case of doubt.

What does this mean?
Rabbi Yochanan said: This is what it means to say: The first three days are certainly wine. From then on it is a case of doubt.

What is the reason? Because wine begins to deteriorate from above, and he had tasted it and determined that {at that point} it had not deteriorated.
And if you try to say that it deteriorated immediately after, its smell is venegar and its taste is wine, and anything which smells like vinegar and tastes like wine is wine.

And even though Rabbi Yehoshua ben Levi objected and said that anything which smells like vinegar and tastes like wine is vinegar, and we do not know like whom Rav Yosef resolved this, we find that Abaye and Rava argue in this dispute in Avoda Zara in perek haSocher et haPoel. For it was stated {by Amoraim}: wine in vinegar, all agree {that it has an impact with the amount} if it is noten taam {imparts taste}. Wine into vinegar, Abaye said: in any amount -- for if it smells like vinegar and tastes like wine, it is vinegar. And Rava said: if it is noten taam -- for if it smells like vinegar and tastes like wine, it is wine.

And we have established that the halacha is like Rava, and since Rabbi Yochanan establishes like Rava and Rabbi Yehoshua ben Levi establishes like Abaye, we automatically deduce that the halacha is like Rabbi Yochanan.

And dregs upon which one casts water, even though it has the taste of wine, we do not bless upon it Borei Peri haGafen, for we say {Bava Batra 97a}:
Rav Nachman inquired of Rabbi Chiyya: Dregs which have the taste of wine, what?
He said to him: Do you think it is wine? It merely is a blunter {of teeth}.

{Pesachim 107b}
"Close to mincha, one should not eat until it becomes dark...":
What is the reason?
Lest he come to eat matza in gluttonous eating. {achila gasa}

Rav Assi {our gem: Yossi} said: But he may dip {מטבל} with various sweetmeats {Soncino: fruit or meat without bread - these were generally dipped in a relish}

To explain מטבל - it means מטפל {thus the Rif switches the voiced bilabial plosive b for the unvoiced bilabial plosive p, a phonetic phenomenon which is not unknown - consider the Arabic tendency to talk of botatoes and barking lots.} That is to say, he brings his bread through various sweetmeats, such as fruits, kitniyot {legumes}, and the like.

Rabbi Tzadok would be מטבל {either would dip with, or according to Rif, dip into} vegetables.

A brayta also says so: The attendant {shamash} may be מטבל with the innards and place it before the guests. And although there is no proof to the matter, there is a hint to the matter, for it is stated {Yirmiyahu 4:3}:

ג כִּי-כֹה אָמַר יְה, לְאִישׁ יְהוּדָה וְלִירוּשָׁלִַם, נִירוּ לָכֶם, נִיר; וְאַל-תִּזְרְעוּ, אֶל-קֹצִים. 3 For thus saith the LORD to the men of Judah and to Jerusalem: break up for you a fallow ground, and sow not among thorns.
{and see commentaries (e.g. Rashi) for exactly how this hints at this. it would seem that the idea is not to put food =matza into a fallow and empty ground, but prepare it beforehand by eating at least something}.

Rava would drink wine the entire day of erev Pesach in order to encourage his heart {apetite?} in order to enjoy the matza at night.

{Pesachim 108a}
"And even the poorest Israelite should not eat unless he reclines":
It was stated {by Amoraim}:
Matza requires reclining. Maror does not require reclining.
Wine - it was stated in the name of Rav Nachman that it requires reclining, and it was stated in the name of Rav Nachman that it does not require reclining.
And they do not argue. This is as regards the first two cups, and this is as regards the last two cups.

Some say it to this side and some say it to that side.
Some say it to this side, that the final two cups require reclining for there was to us freedom. The first two cups do not require reclining for we did not yet have freedom, for we are still saying that were slaves.
And some say it to that side, that the first two cups require reclining for at that time there was freedom {from the slavery}. The final two cups do not require reclining for what was, was.

And now that it is stated like this and like that, they all require reclining.

Lying on the back is not considered reclining. Reclining on the right side is not considered reclining. And not only that, but there is a fear lest the food enter the windpipe before the gullet and he come to danger.

A woman does not require reclining. And if she is an important woman, she requires reclining.
A son by his father requires reclining.
A student by his teacher, what?
Come and hear, for Abaye said: When we were in the house of Master {=Rabba bar Rav Nachman}, we reclined on each other's knees. When we came to the house of Rav Yosef, he told us: You need not do this, for the fear of your teacher is like the fear of Heaven.

It was a question to them: An attendant {at the meal}, what?
And we conclude that he requires reclining.

Rabbi Yehoshua ben Levi said: {Pesachim 108b} Women are obligated in these four cups, for they too were in that miracle.

Rav Yehuda cited Shmuel: These four cups require that they have in them sufficient for the mixing of a good cup {defined elsewhere perhaps as 1 part wine and 3 parts water}. If he drank them unmixed, he fulfilled the obligation of four cups but did not fulfill "freedom." If he drank them at one time, he fulfilled "freedom" but did not fulfill four cups.
If he gave to his sons and the members of his household to drink, he fulfilled.
Rav Nachman bar Yitzchak said: Provided that he drank the majority of the cup.

The Sages learnt {in a brayta}: These four cups need to have in them {J: likely that the sum of them must have in them} a reviit. This is so for men, women, and children. Rabbi Yehuda said: And of

Wednesday, May 03, 2006

Rif Pesachim 22b {Pesachim 107a continues; Bava Batra 97a; Bava Batra 95b-96a}




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22b
{Pesachim 107a continues}
to bless {birkat haMazon} except on wine, but on beer, no.
And these words are where he did not establish his meal on it, but if he established his meal on it, we have no concern with it.

Rav Huna said, and so did Gidel from Narash teach {a brayta}: One who makes kiddush and tastes a cheekful, he fulfills, and if not, he did not fulfill.
And the cup he tasted with his mouth he cannot use to bless birkat haMazon, nor say upon it kiddush or havdala, for Master said: if he tasted it, he renders it unfit.



We learn in perek HaMocher Peirot leChaveiro {Bava Batra 97a}:
Mar Zutra bar Tovia cited Rav: We do not say kiddush {sanctification} on the day except on wine which is fit to be poured on the altar. To exclude that which has a bad smell and to exclude that which was exposed. And even if he filtered it with a seive, it is still invalid, because {of the verse in Malachi 1:8:
ח וְכִי-תַגִּישׁוּן עִוֵּר לִזְבֹּחַ אֵין רָע, וְכִי תַגִּישׁוּ פִּסֵּחַ וְחֹלֶה אֵין רָע; הַקְרִיבֵהוּ נָא לְפֶחָתֶךָ, הֲיִרְצְךָ אוֹ הֲיִשָּׂא פָנֶיךָ--אָמַר, ה צְבָאוֹת. 8 And when ye offer the blind for sacrifice, is it no evil! And when ye offer the lame and sick, is it no evil! Present it now unto thy governor; will he be pleased with thee? or will he accept thy person? saith the LORD of hosts.
But wine from his vat, we may make kiddush on it.
For Rabbi Chiyya taught: wine from his vat he should not bring {on the altar} and if he brought it is valid.
And since if it is brought it is valid, we, even ab initio may make kiddush on it.

For {Alternatively, And} Rava said: A man may squeeze a cluster of grapes and say upon it kiddush of the day.
And mixed wine they also consider good, for Rabbi Yossi bar Chanina said: The Sages admit to Rabbi Eliezer regarding the cup of blessing {of birkat haMazon} that one may only bless on it once they put within it water. Therefore we make kiddush on it {mixed wine}.

And wine from the cellar and from raisins one should not bring, and if he brought it, it is valid. And since if he brought it, it is valid, we, even ab initio may bless on it.

However, the {post Talmudic} Rabbis say that not all raisins may one make kiddush over, but rather -- those which are withered on the vine and are not {entirely} dry, and when you press them, moisture exudes from them, these are the ones that you steep them in water and press them, and make kiddush on them. But if when you press them, moisture does not exude from them, we do not make kiddush on them.

And wine which smells like vinegar but which tastes like wine, we make kiddush on it and bless upon it Borei Peri HaGafen.
For we learn in perek haMocher Peirot leChaveiro {Bava Batra 95b}:
Rav Yehuda cited Shmuel: Wine which is sold in a store, we bless upon it Borei Peri haGafen. And Rav Chisda said: Of what use to me is wine which is turning sour?
And we say upon this: Abaye said to Rav Yosef: This is Rav Yehuda and this is Rav Chisda. Master {=Rav Yosef}, who does he hold like?
He {Rav Yosef} said to him: I know a brayta.

{Bava Batra 96a}
For they learnt {in a brayta}: If one tested {via tasting, or by smelling} a [wine] jug for the purpose of taking from it terumah, periodically, and afterwards it is found to be vinegar,

Rif Pesachim 22a {Pesachim 107a continues; 106a-b; 107a}




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22a
{Pesachim 107a continues}
that if he did not make havdala on a cup at night, even though he tasted {food}, he may make havdala the next day, as we have stated that if he tasted {food} he may {still} make kiddush, and if he tasted he may {still} make havdala.
And this that Amemar did not taste anything and went to bed fasting, and on the morrow made havdala and then tasted something, it was not because if he had tasted something he would not have been able to make havdala that he acted so, but rather because it is forbidden for a person to taste anything before he makes havdala he acted so.
It matters not whether at night or during the day, for Mar Yenoka and Mar Keshisha the son of Rav Chisda said to Rav Ashi: "Many times we visited Amemar, and one time we did not have wine and we brought him beer, and he did not make havdala and went to bed fasting. The next day we endeavored and brought him wine, and he made havdala and tasted something."
We derive from this three things. We derive from this that is forbidden for one to taste something before he makes havdala; and we derive from this that one who makes havdala in Shemoneh Esrei {saying Ata Chonantanu} still must make havdala on a cup; and we derive from this that one who did not make havdala on Motzaei Shabbat, he may make havdala throughout the entire week.
"Another year, we visited him once and we did not have wine and we brought him beer. He said: this is Chamar Medina {the national beverage}. He made havdala on it and tasted something.

And one is not required to sit fasting until one found wine or beer. Rather if one did not find on Motzaei Shabbat and went to bed fasting, and on the morrow he endeavored and did not find, he may eat. And if he encounters it until the third day, he makes havdala, but not on the flame.

{Pesachim 106a}
The Sages learnt {in a brayta}: {Shemot 20:7}:

ז זָכוֹר אֶת-יוֹם הַשַּׁבָּת, לְקַדְּשׁוֹ. 7 Remember the sabbath day, to keep it holy.
Make mention {=זכרהו} of it on wine. I only know during the day {to make kiddush, since it states יוֹם}. At night, how do I know? Therefore it teaches זָכוֹר אֶת-יוֹם הַשַּׁבָּת.

{The problem is that} the Tanna returns to learn about night and takes the verse to refer {basically} to day. And further, the main kiddush is at night! Rather, say: זָכוֹר אֶת-יוֹם הַשַּׁבָּת,לְקַדְּשׁוֹ - mention it over wine as it enters. This only tells me night. Day, from where? Therefore it teaches זָכוֹר אֶת-יוֹם.

During the day, what should he say {for kiddush}? Rav Yehuda said: Borei Peri HaGafen.

Rav Ashi visited Mechoza. They told him: Master should make kiddush for us the Great Kiddush. He said {to himself}: What is the Great Kiddush? Let us see. Whenever there is a blessing, Borei Peri HaGafen is at the head. He said Borei Peri HaGafen, drawing it out. He saw an elderly man bend down and drink {and realized that that was the entirety of it}. He applied to himself the verse {Kohelet 2:14}:
יד הֶחָכָם עֵינָיו בְּרֹאשׁוֹ, וְהַכְּסִיל בַּחֹשֶׁךְ הוֹלֵךְ; וְיָדַעְתִּי גַם-אָנִי, שֶׁמִּקְרֶה אֶחָד יִקְרֶה אֶת-כֻּלָּם. 14 The wise man, his eyes are in his head; but the fool walketh in darkness. And I also perceived that one event happeneth to them all.
{And not the simple meaning that a wise man plans in advance, but rather I would say he interprets this as follows: The wise man looks towards its head. It in this case is kiddush, and at its head is Borei Peri HaGafen}.

{Pesachim 106b}
Rav Brona cited Rav: If he washed his hands, he should not make kiddush.
And so did Rav Ada bar Ahava cite Rav: If he washed his hands, he should not make kiddush.
Rav Yitzchak bar Shmuel bar Marta said to them: Rav has not yet died, and you have already abandoned {=forgotten} his teachings! Many times I stood before Rav. At times that he preferred bread, he made kiddush on bread, and times that he preferred wine, he made kiddush on wine. Thus, the matter depends on preference {what one would prefer}, and not on washing does it depend.
And so is the halacha.

{Pesachim 107a}
The Sages learnt {in a brayta}: We only make kiddush on wine {Ran: this is not to exclude bread but to exclude beer}; and we only bless on wine; and we only say shira {song/praise} on wine.
But on beer and water, do we not bless Shehakol?
Rather, Abaye said, so should you learn {the brayta}: We do not say "bring the cup of blessing"