Young Israel of Westside Shiurim

The Mishna said one can carry a basket with a stone inside. The case is that the stone is filling a gap of the basket and therefore a part of the kli. Otherwise one would be obligated to shake out the muktzeh rock instead of carrying it with the basket.
There’s a law of bosis that a muktzeh item makes its holder muktzeh if it’s placed there intentionally. But if there also a non muktzeh item inside, the holder isn’t a bosis and the Halacha is jsut that the muktzeh item should preferably be shaken out. If there’s a good excuse why one doesn’t want to shake it out, the muktzeh item can be moved together with holder and non muktzeh item. An example would be when one needs the space where the items are, so shaking out the muktzeh item in the space doesn’t help.
On Shabbos, it’s forbidden to tithe terumos/maasros bc it’s like “fixing.” However, r Yehuda allows one to separate מדומע on Shabbos. The case is that Terumah fell to 100 times of chulin. The Terumah is nullified 1:00, but the Halacha is that 1/100th should be given to a Kohen. R Yehuda allows one to tithe that 1/100 on Shabbos and it’s not called fixing. The rationale for this is that one could tithe מדומע without performing a physical tithing of the 1/100, as even jsut mentally thinking about a portion going to the Kohen suffices to permit the produce. The act of separating is therefore no fixing since it could’ve been permitted without the physical action of tithing.
When a rock was mistakenly left on barrel wine, the barrel is not a bosis. When one wants wine on Shabbos, they should shake off the rock first. But if the rock may collide into something and make damage, one can carry the whole barrel with the rock and shake it out elsewhere. Really one could expect thst it’s permitted to remove the rock directly bc it’s part of the act of getting to the food and not forbidden under muktzeh rules, but we don’t prefer that bc it’s more work since anyways the battle will be lifted and tilted to remove the wine.
There’s a dispute- Beis Shammai doesn’t allow borrer on Yom tov and beis Hillel doesz
Of someone forgot to bring in their wallet and it’s muktzeh, some opinions allow a leniency or putting a non muktzeh item on top of it and moving Them together, but the Genara rejects it and there’s no heter to be lenient for muktzeh jsut bc it’s loss of money.

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Usual straw is for kindling and muktzeh. If it’s on a bed and one wants to lie down, it’s permitted for them to move it with a body part that’s not the hand as they’re lying down. This is permitted under the category of טלטול מן הצד- indirect movements of muktzeh. Another illustration of this heter would be to pick up a radish buried in the soil, even though some soil will be picked up and fall away as well.
A homemade garment press (2 boards stuck together) can’t be used to press garments on Shabbos to prepare for after Shabbos but one is allowed to lift up the top board to take out a garment that was there. However, its forbidden to do that with a professional one bc since Th e boards are pressed so tightly together it’s like destroying to pick them up.
Grinding is forbidden on Shabbos. But dicing a pepper with a שינוי is permitted- like by using handle of a knife.
One should dry themselves after bathing in sea bc if they don’t it may be like “carrying” the water in a karmelis when they come out.
Clay on ones shoe- it can be scraped off against a wooden beam without any issues. Some prohibit scraping against a wall bc it appears like adding layer of clay to the wall (boneh) Some prohibit scraping against uneven soil so it doesn’t lead to leveling the ground.
It’s forbidden to scrape off the clay off an old shoe bc it would be ממחק if a layer of leather is peeled off. A new shoe may be screwed with back of a knife. However, some always forbid using knife to scrape off the clay even on a new shoe.
If clay is stuck to one garment, one is not allowed to rub out the spot with their hands (cleaning) But it’s permitted to rub the inside of the garment underneath the stain.
One cannot pour oil on leather on Shabbos bc of מעבד- tanning. It’s forbidden to apply (even indirectly) a lot of oil to leather than can tann it even if ones intent is jsut to polish the leather. However, jsut applying small amount of oil that cost tan the leather and can only polish it is permitted indirectly (like putting oil on foot and then putting on shoe)
One can’t out with a shoe too big on Shabbos so they don’t come to carry it. A torn shoe is permitted for men but not women. A woman can’t wear a new shoe (it may not fit and she’ll come to carry)
When a shoe is finished being made on a shoe-form, r Eliezer says it does not accept tumah (not yet a kli) until it’s taken off the form or at least loose from the form. It would be muktzeh on Shabbos. Rabanan say it’s not muktzeh bc it’s a kli as soon as it’s finished being produced.
If one carries a live child holding a pouch, they are export for the child bc חי נושא את עצמו but liable for the pouch. It is considered like they themselves are carrying the pouch. Accordingly, it is forbidden to carry a child holding a stone on Shabbos bc it’s like moving the stone (muktzeh) But if they child really needs the father the Rabbis were lenient and allowed it.

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Why moshe said torah in 70 languages

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Rav papas pain

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Finding Simcha

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the difference between seeing israel and experiencing israel

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Vows are creative and they are not

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Why Mensahe and why half?

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why we deserve to be saved

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The vengeance of the Jews is the vengeance of God

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דף קכז לע״נ הענטשע בת שמואל שמשון אברהם בן משה הכהן עזריאל בן יעקב שמואל משה בן שמשון אברהם הכהן

Acc to r Yehuda’s stricter definition of muktzeh, one can’t move items in a storehouse on Shabbos bc they were put away, but it’s still permitted to walk through and clear space with ones feet as they walk.
Even piling up a significant amount to grain (15 se’ah) defines it as being “for storage” and acc for Yehuda it is muktzeh on Shabbos.
Generally, the rabbis don’t allow moving boxes of stuff around on Shabbos bc it’s excessive טירחא. But it’s fine for guests or the beis midrash to move 5 boxes. The Gemara wonders if the point is the volume of 5 boxes however many trips one makes, or if the point is that one can only make 5 trips and the volume doesn’t matter.
The limit of 5 boxes means 5 boxes per guest coming, not a total of 5 boxes. However, the Gemara wonder that perhaps one person cannot move all the boxes for guests and we instead require that each guest move their own boxes.
The Heter to move boxes is for guests and beis midrash. This shows the great value of hosting guests, and perhaps that it’s even more than the beis midrash.
We learn from Avraham’s dialogue with HaShem that greeting guests is greater than the Shechina.
Having guests and judging others favorably have reward in this world and The World to Come. HaShem judges favorably those who judge others favorably.
The Gemara has theee stories about great people who judged others favorably even though it seemed they were doing the wrong thing.
Terumah is not muktzeh on Shabbos even if it’s in the hands of a non Kohen who can’t eat it bc it’s fit for a Kohen. Demai isn’t muktzeh bc it’s allowed for the poor and anyone can theoretically make themselves poor and eat it.
Maaser Sheini and kedkesh that have been redeemed are pemitted to be eaten and not muktzeh even before the extra 1/5th charge has been paid.
One isn’t obligated to tithe before the grain is finished it’s production (מירוח- smoothing of the pile) One can tithe before that as well if they like. The order is first 2 percent Terumah then 10 percent of the remainder as maaser, and the levi is to give a 1/10 of his 1/10th as תרומת מעשר. If the maaser rishon was tithed ahead of the Terumah, there will be a smaller amount remaining for we Kohen to receive 2 percent from. In that case, does the Levi have add xtra for the Kohen to compensate for what he lost out on? It depends. If the tithing was before the מירוח, then the Levi is exempt from giving xtra part for Terumah. But if it occurred after the מירוח, the Levi must give extra.

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The chopped vuv

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דף קכו לע״נ הענטשע בת שמואל שמשון אברהם בן משה הכהן עזריאל בן יעקב שמואל משה בן שמשון אברהם הכהן

Regrading putting in window shutters on Shabbos- There are 3 opinions in the Tanaaim. a- R Eliezer is the strictest, allowing it only if the shutter was attached to the wall already and suspended. (The rope holding the shutter doesn’t reach all the way to the ground) Otherwise, it’s considered building. b- anonymous Tanna says the shutter must be previously attached but it doesn’t have to be suspended c- R shimon Ben Gamliel and our Tanna: it’s permitted even if the shutter isn’t attached at all.
There’s a second issue mixed with putting in a window shutter on Shabbos. Acc to the most lenient opinion that you can put in a shutter that wasn’t even attached, one has to watch out for muktzeh. If the “shutter” is just a plain piece of wood it would require some kind of designation prior to Shabbos. R Shimon Ben Gamliel personally holds even mental designation suffices but R Yochanan does not rule with this point. We encounter R Yochanans opinion regarding someone using a random item to cover a pot on Shabbos. R Yochanan rules that the item must have some kli like function in order to be used and one cannot rely on mental designation.
Another similar case to the window shutters is a door bolt. We’d have the same 3 opinions about using the door bolt on Shabbos. (Only attached and suspended, attached without being suspended, and even unattached).
One cannot cover a hole in the ground (like a pit) with a lid unless the lid has a handle. It would appear like building and destroying. The handle makes it clear that the lid is made to come on and off so it’s not building. There’s a dispute if this is true for covering a kli that’s attached to the ground (like an oven) or not. All agree a regular movable kli’s cover has no issue and does not need a handle.
The Rabbis did not want excessive effort on Shabbos so it’s forbidden to clear away boxes unless there’s important needs - such as room for guests or in the study hall, or food for animals. One just has to make sure the boxes don’t contain muktzeh items.
There’s a dispute how much one is allowed to clear in these important situations. Acc to Rav Chisda, only a maximum of 5 boxes is allowed. Additionally, one isn’t allowed to clear the whole space bc they may come to level the ground afterwards, so if there’s only 5 boxes to begin with, one can only clear 4. However, Shmuel holds one can clear however many boxes he needs as long as the floor isn’t totally exposed.
There’s dispute between R Yehuda and R Shimon regarding boxes in storage. R shimon says usable items in storage aren’t muktzeh so they may be moved. But r Yehuda says once they’re put in storage they become muktzeh.

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Everything we see and hear is a call for action

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Shreds of reeds that come off a mat are not muktzeh, bc they are still usable in the same capacity of the mats- covering dirt.
Remnants of a talis that are at least 3x3 finger-breadths are not muktzeh bc they can be patches. Smaller than 3x3 would be muktzeh
There a dispute between R Meir and R Yehuda whether shards of an oven are muktzeh. (In general, there’s a dispute between them if broken pieces of utensils are muktzeh on shabbks if they are still usable but not in the same way the utensil was) With the oven shards, R Meir says everyone should agree that they are not muktzeh bc one can hear fire underneath the shards and place dough flat on the shard and it will bake. R Yehuda responds that the shards are not used in the same way as the oven bc the fire in an oven is on the inside and the dough stands vertically, so the shards which work differently are viewed as נולד and muktzeh.
There’s a dispute about the capability for ovens to become tamei. R Yehuda says ovens only contract tumah if they were once part of the ground- attached firmly into the ground. But the rabbis says that portable ovens also contract tumah.
A muktzeh item can theoretically become not muktzeh if it becomes part of a kli before Shabbos. For example, if a rock is firmly placed inside a makeshift bucket (gourd shell) to help draw water then the rock isn’t muktzeh bc it’s part of the bucket.
There’s a dispute in the Gemara if this works only bc a significant act was done to the rock (firmly attaching it to the bucket). What about a rock that is simply placed on top of a barrel to be a cover? No big action was done to the rock to change it into usage but it was placed on top of the barrel. This is a dispute in the Gemara if the rock becomes non muktzeh by placement on the barrel. Acc the opinion that it’s ineffective, not only is the rock still muktzeh, it will also make the barrel a base for muktzeh which becomes muktzeh as well if the rock was intentionally left there.
Another scenario for this dispute is to designate rocks to become chairs on Shabbos. (There is one opinion that mental designation suffices) Its a dispute if wiping down the rocks (small action) would suffice to designate the rocks as non muktzeh.

8: Designation works for ordinary muktzeh but not for חיסרון כיס items the owner wouldn’t use for other things.

There are certain cases where a muktzeh item is very normal for it to be used also for as non muktzeh, like hardened branches of a palm tree that can also be used as as benches to sit on. In this case, the Gemara favors the opinion that mental designation suffices to make it non muktzeh.
Window shutters- R Eliezer is concerned that attaching them on Shabbos is like temporary building. So he only allows one to put in shutters that are always attached with rope to the wall and are suspended. But the rabanan are lenient and aren’t concerned for temporary building so they allow putting the shutter in even if they were on the ground.

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Why yehoshua is moshes successor

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In the times of Ezra/Nechemia, when they found the people weak in observing Shabbos, they placed a temporary ban from moving even כלים שמלאכתם להיתר. The gemara finds certain scenarios in the Mishna when it appears that even regular כלים are forbidden to use on Shabbos and the Gemara suggests the Mishanyos were a reflection on these temporary restrictions.
Even after Nechemias laws were eased and כלים שמלאכתם להיתר can be moved on Shabbos, we still only move the כלים only if there is an actual need to use them. For example, when flaying the Korban Pesach on Shabbos, they wouldn’t use staffs to suspend the carcass bc they could just use each other’s arms and hang the animal over them.
There’s one tanna R’ nechemia (not connected to nechemia) who holds that even כלים שמלאכתם להיתר cannot be moved unless it’s for their designated use. Acc to this view, a regular kli cannot be moved to use its place. This is so extreme that the Gemara wonders how one can move dirty pots and plates away from the table on Shabbos! The Gemara explains there’s a special leniency in muktzeh called גרף של רעי- repulsive muktzeh can be moved.
A כלי שמלאכתו לאיסור can be moved לצורך גופו. There’s a dispute if it can be moved לצורך מקומו but the prevailing opinion is that it may be moved. However, this is only for כלי. But a piece of wood is totally muktzeh on Shabbos and cannot be moved at all bc it’s not a כלי. On Yom tov, wood is prepared for firewood (permissible on Yom tov) and therefore not muktzeh. However, Beis Shammai makes a decree to treat the wood as muktzeh on Yom tov to protect the laws of Shabbos.
When a kli breaks on Shabbos, there a dispute. Tanna Kamma says as long as the shard is suitable for some usage, it’s not muktzeh. But R Yehuda says it must be suitable for the same general usage the original kli was made for (like fragment of glass kli that can hold some oil). If it’s not suitable for the same usage, it’s called נולד- a new entity and a form of muktzeh.
Leftover bricks from construction could become not muktzeh bc now they will be used or sitting. But if the owner stacks them up it means they’re designated for future construction so they’re muktzeh.
The shards of a broken kli are not muktzeh acc to Tanna Kamma bc they’re fit for some random usage. (Like covering a kli) The Gemara has a dispute whether this is true even if the shard is not in a location that has many keilim to cover (like in a street).
If someone throws a kli into the garbage it doesn’t become muktzeh bc it’s perfectly usable. But if they throw a broken shard in the garbage before Shabbos then it becomes muktzeh bc it has been thrown out.

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Picking up the pieces

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Intro to the Daf: There are 3 types of movements for כלים. Moving them לצורך גופם- to use them in permissible ways. לצורך מקומם- to use the space they currently occupy. חמה לצל- to protect the kli, like moving it from sun into the shade.
Our Mishna rules that a hammer can be moved to crack a nut. Acc to Rav Yehuda, this is only with a hammer designated to crack nuts, but a regular hammer, a כלי שמלאכתו לאיסור, cannot be moved at all- even לצורך גופו. However, Rabbah (prevailing opinion) disagrees and understands the Mishna to be referring to any hammer, and the rule is that a כלי שמלאכתו לאיסור May be moved לצורך גופו- another permissible usage like cracking a nut.
The category of muktzeh of כלי שמלאכתו לאיסור is a remnant of a decree made by nechemia at the time of second Beis Hamikdash. Ezra snd nechemia observed that the people of Israel were extremely weak in observing Shabbos so they instituted strong decrees of גזירת כלים- not to move any utensils of Shabbos, even those that are מלאכתם להיתר! The only כלים someone could move were cutlery for food. This was an extreme measure at the time to preserve the sanctity of Shabbos. The Rabbis gradually removed these strict measures.
After the dust settles from the the Rabbis easing up the decree, we have a dispute. a. Abaye- כלי שמלאכתו להיתר can be moved לצורך גופו and מקומו, but not חמה לצל. A כלי שמלאכתו לאיסור can be moved only לצורך גופו and not לצורך מקומו. b. Rava- a מלאכתו להיתר can be moved for anything even חמה לצל. A מלאכתו לאיסור can be moved for גופו ומקומו, but not חמה לצל.
There’s a unique category of muktzeh called חיסרון כיס- a type of kli that the owner is particular about and wouldn’t use for other purposes beside its primary function. Those are totally muktzeh on Shabbos. Example would be the knife like part of the plow or the carpenters saw etc.
There a dispute about moving muktzeh indirectly. If a fig was buried in straw, can one take a poker and pick up the fig with some straw and the straw will fall off? It’s a dispute and we rule it is permitted.
A sewing needle (כלי שמלאכתו לאיסור) can be moved to remove a splinter. What if the eye of the needle breaks making it unusable for sewing but still suitable to remove splinters? One opinion says it’s not muktzeh bc of the usage to remove splinters, but one opinion says that one usually just throws out broken needles and it’s therefore muktzeh. In laws of tumah, once the needle break it certainly loses susceptibility to tumah bc it’s no longer does what it was made to do.
A cane used for tuning olives is not muktzeh bc of this usage. It would not accept tumah if it’s hollow bc a wooden kli without a receptacle does not accept tumah.
There a dispute about straightening limbs of an infant on Shabbos. Is it like “fixing” the body? Removing a splinter is not analogous bc that’s removed something stuck on to the body. And all agree it’s forbidden to take something that induces vomiting bc that fixes the body but setting the limbs is more of a regular conditioning of the body.

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The transition between Israel and Egypt

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Large candlesticks that cans till be moved with one hand aren’t muktzeh. But if they require two hands to move them, they are muktzeh. Wagons that require two people to move them are muktzeh.
If a non Jew performs a melocho for the sake of a Jew, he can’t benefit from the melocho. But if he does the melocho for himself, the Jew can also benefit. Examples were using candle non jew lit for himself, using leftover water he drew from a well to water his animal, and using a ramp built to descend from a ship.
If a non Jew does a type of melocho that he can add more for the jew in the presence of the jew that he has a restionshop with the jew can’t benefit even though the goy did it for himself as well. But if it was not in the Jews presence or a melocho that can’t have more added for a jew (lighting a candle) it’s fine unless it’s was done only for the Jew.
If someone light candle at a party that is mostly Jews, it’s forbidden to have pleasure from the candle. Even though it wasn’t lit in presence of the Jew and it can’t add more for the Jew, we assume the candle was lit specifically for the majority so it’s assur to have benefit from.
Keilim are not muktzeh. The door of a utensil that fell off (door of a movable closet for example) isn’t muktzeh and is still viewed as being part of the kli. This is true even if it fell off before Shabbos began. In contrast, the door of a house that fell off is muktzeh bc a house isn’t a kli.
There’s a discussion of one is allowed to take a door off from a kli or return it to a kli on Shabbos. The gemara favors the opinion that אין בנין וסתירה בכלים so it’s not forbidden to take the door off, but it’s till rabbincally forbidden to rerun the door lest one come to wedging it in with force which could be מכה בפטיש.
A kli that is primarily made for usages that are forbidden on Shabbos isn’t fully muktzeh. One is allowed to move the item to perform a muttar purpose. For example, a hammer may be moved to crack a nut.

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One is not allowed to instruct a non jew to do melocho on Shabbos even to put out a fire. The rabbis were lenient by a fire and allow one to vaguely suggest to the non jew by saying “whoever puts out the fire will not lose.”
One doesn’t have to stop a non jew from putting out his fire. Even if it appears that the non jew is doing it for the jew, the reality is that The non jew is always doing it for himself, expecting some reward. In contrast, one must stop their child from putting out the fire bc the child is doing it for the parent.
One can use a bowl to cover a flame so it won’t spread fire, cover feces so children don’t touch it, and cover a scorpion so it won’t come to bite.
Children’s feces are not muktzeh bc dogs peck at them. Even though the feces wasn’t here when Shabbos began, since it’s likely to come, it’s not muktzeh. However, chicken feces are muktzeh and cannot be moved. The one exception is when they are גרף של רעי- in a place that’s disturbing humans by their repulsive smell and sight.
There dispute between r Yehuda and r shimon about מלאכה שאין צריכה לגופה. Acc to r Yehuda even if melocho is not done for objective sake of the melocho one is liable. But acc to r shimon one is exempt if they’re doing melocho for different reason. Trapping or killing animal is צריכה לגופה only to use the animal, so if one does it to protect themselves, it’s לא צריכה לגופה. Acc to r Yehuda it’s still biblically forbidden and acc to r shimon it’s only assur rabbincally.
If a poisonous animal is attacking a person, one can trap or kill the animal even acc to r Yehuda to save a persons life. Additionally, it may be permitted even if the animal is not attacking if one just steps on the animal in natural course of walking. However, to go out of ones way to kill poisonous animal that isn’t attacking is forbidden acc to r Yehuda. Acc to r shimon, one can even go out of their way to kill poisonous animals that aren’t currently attacking. Since it’s לא צריכה לגופה, the rabbis were lenient bc of potential danger. The gemara is not sure if this is only for 5 animals very prone to attack or to any potentially threatening animals.
If someone is able to kill snake that comes their way, they should know that HaShem gave them the merit to kill them. But if they don’t kill it, they should know they were only saved bc of a miracle.

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At time of Churban, people in Jerusalem were not honest about business but they were honest about not being able to fill positions as Rabbis bc they were unlearned .
Even though Chazal restricted saving more than 3 meals for a fire, one could save a whole basket even if there’s many meals bc his effort is limited to one single act. According to one opinion, it’s always permitted to save more than 3 meals as long it’s to the immediate courtyard and the restriction is only to another courtyard. After some deliberation, the gemara ruled that one may exert effort to gather a lot of good into one cloak and then carry out the cloak. The Rabbis only prohibited removal in several utensils.
One can tell other people to save food for themselves. They can technically keep all the food for themselves bc it’s hefker but God fearing people wouldn’t take it for free. So they return the stuff to the owner after Shabbos and they have the right to ask for compensation and it’s not against the laws of שכר שבת bc it was not discussed on Shabbos as a job.
One can save clothing as well. R Meir allows one to wear as much stuff as they possibly can but r Yosi only allows one to wear what it normal to wear. However, bc it’s being worn and not carried, the Rabbis allowed him to make many trips and save more and more clothing. He can therefore even tell other people to come help save stuff for him.
There a dispute if one can cause extinguishing on Shabbos or not. One Tanna allows it- like spreading a moist goats hide over a closet that fire has taken hold of, or even putting water on a side of a cloak where fire is on the other side, or making a wall in front of fire with utensils fill of water that may burst when the fire comes and extinguish the fire. R Yosi does not agree and he prohibits causing fire to go out on Shabbos. The gemara explains the concept behind this is the language in the Torah לא תעשה- into direct actions are melocho, but causing melocho is ok. R Yosi through is scared the frenzy may lead to putting out fire.
Another context of doing vs causing is when someone has a name of HaShem written on their skin and they have to go to the mikveh. It will cause the name of HaShem to be erased but it’s not a direct act of erasing. Bc the language of the pasuk is לא תעשון, there’s no problem of causing the name to be erased. Everyone agrees it’s preferable to cover the name with a piece of reed so one isn’t naked in front of Hashem’s name. There’s a dispute if one should should look for a reed if they have a mitzvah to go to the mikveh right now or just try to cover it with their hand. The root of the issue is whether it’s a mitzvah to go to the mikveh on time.
When a lamp is behind a door, one has to be carful that they don’t put out the fire by moving from the wind. Even though it’s not the intent but it’s a psik reisha.

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Good or bad

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How making shoes was so holy

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There a dispute if one has to eat 3 or 4 meals on Shabbos. The Gemara proves that our Mishnas position is that one eats 3 meals.
A person is entitled to charity from the “kuppah” if they don’t have 14 meals for the week. We dont consider 15 or 16 bc for Shabbos meals bc R akiva teaches it’s better to forgo having special Shabbos meals and not take from charity.
When a poor person passes through town and we’re giving him charity, we give him xtra meal for 3rd meal of Shabbos. He gets a bed and pillow when staying the night.
One can wash dishes on Shabbos they will need later in Shabbos, but it’s forbidden to wash dishes after the third meal bc they won’t be used again on Shabbos. Drinking utensils are always permitted even after the third meal bc people always drink
Anyone who eats the 3 meals of Shabbos will be saved from 3 punishments- pain before Moshiach, gehonim, and gog/Magog.
Anyone who delights in Shabbos gets special inheritance of Yaakov. Yaakov was promised ופרצת- limitless boundaries. They are also spared from oppression in Galus. And they get their hearts desires.
ענג שבת comes with special foods- like beets fish and garlic. But even for poor people who can’t afford those items, simply preparing a little fried fish is kavod Shabbos.
Keeping Shabbos can bring forgiveness even for idolatry.
Had the Jews kept the first Shabbos properly, no enemies would have attacked them. If we’ll keep 2 shabbosim, we’ll be redeemed.
R Yosi remarked he wanted his reward to be like those who eat 3 meals on Shabbos, say psukei dmizra very day, (not regular Hallel) daven with the red of the sun, and those who die with intestinal disease (the righteous), those who die going to perform a mitzvah, and those who are suspected wrongly.
Better to be the one who ushers students into the beis midrash then one who ushers them out. Better to be a collector of charity than a distributor of charity.
R Yosi would call his wife his “home” and his ox his “field.” R Yosi listened well to his colleagues, and was very modest.

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Transitions between impurity and purity

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Our Mishna rules that a Sefer may be saved from a fire on Shabbos together with a case that has money in it. It seems that we are lenient here on two accounts- carrying the case unnecessarily to a place that may be forbidden rabinically to carry and the moving of muktzeh money. We are lenient bc it’s the easiest and most efficient way to save the Torah. Even though the owner ends up benefiting personally by saving the container and money, they may do so bc it’s also an “honor for HaShem” to save the Torah the easiest way.
Generally, the law is that a bosis (holder) for muktzeh is treated like muktzeh. In our case, the container is a bosis for both muktzeh (money) and non muktzeh (the Torah) so the container itself does not become a bosis. We would usually require one to shake out the muktzeh item from the bosis but we don’t require that here bc we don’t want any delays in taking out the Torah and it’s complicated to shake out money from the container and keep the Torah inside. In contrast, it would be forbidden to bring a container with money to the Torah to save it bc it’s so easy to just shake out the money while one is running to the Torah.
On erev pesach, the Korban pesach May be brought even on Shabbos. One can even flay the skin to the breast to take out the sacrificial parts nicely. R yishmael doesn’t allow any further flaying but the rabanan allow it if it’s done with a Shinui of flaying in small strips. Since there will be more honor to HaShem with the meat better preserved and the animal fully flayed, we are lenient to flay in this way. The source for this is our Mishna where we are lenient not to shake out the money bc it’s easier to take the Torah out this way.
When saving a Torah on Shabbos, it can be carried into an alley that isn’t perfectly “fixed” for carrying. By biblical law, we hold 3 walls is sufficient to make the area a reshus hayachid, (unlike r Yehuda who says even 2 walls suffices) but rabbinically we require some fixing on the fourth side as well. R Eliezer holds 2 lechis are required for regular carrying. But for the Sefer Torah it is certainly fine to carry to an alley with only one lechi, and Ben Beseira allows it without any lechis at all.
The Rabbis were concerned that if people would save all their possessions from a fire they may come to put out the fire, so they decreed that one can only save enough food for Shabbos meals. (On fri night they save 3, Shabbos morning 2, Shabbos afternoon 1. But r yosi always allows 3 meals to be saved) They can save food for their animals to eat as well.
If someones barrel of wine breaks on top of a roof on Shabbos, one can save only one vessels worth bc if they could be busy saving everything, they may come to carry a vessel through the street.
In the scenario of the breaking barrel, if one has guests coming they may save more wine for them. It’s a dispute if one can do הערמה- subterfuge- by quickly inviting guests he knows won’t end up showing in order to save more wine.
A similar scenario of subterfuge is when a parent and offspring cows fall into a pit on Yom tov. Only one can be slaughtered on Yom tov (bc of the prohibition of slaughtering parent and offspring on the same day). The owner doesn’t want one to remain in the pit where it’s bad for it’s health. Here too it’s a dispute if subterfuge is permitted to bring one up, “planning” to slaughter it, and then change ones mind and decide to slaughter the other so they end up with both brought up.
It’s forbidden to perform special skill of peeling bread off oven wall on Shabbos. If one forgot bread in the oven and now it’s shabbos, they can save 3 seudos worth of bread and peel it off with a knife for a Shinui.
There an obligation to have 2 loaves of bread at Shabbos meals but only one need to be broken.
One should wake up early on Friday to shop for Shabbos
It’s nice to use eiruv chatzeiros bread for another mitzvah like lechem Mishna.

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Why speaking is different

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The small section of ויהי בנסוע הארון: There’s a dispute if it’s meant to be in פרשת בהעלותך or its really supposed to be in פרשת במדבר with the flags and camping of the Jews. It has inverted נs around it to show it’s in the wrong place, and the reason it’s “temporarily” placed here is to seperate between the calamities of בהעלותך (Jews complaining and the story of the meat with the שלו). Acc to the opinion that its in the correct place, the נs are there to show it’s a separate “book” of the Torah and there are really 7 books of the Torah, not 5!
The Gemara has an unresolved question about saving a Sefer Torah whose letters were erased but the margins are still intact. Do the margins have kedusha of כתבי הקדש? The gemara clarified that the space under the letters certainly doesn’t have independent kedusha and it’s only holy bc of the letters. But perhaps the margins have a sense of independent kedusha that warrants saving even when the letters are gone.
Sifrei Torah written by minim we don’t save from a fire. Acc to r Yosi, we generally cut out the namese of HaShem from their toros and place them in גניזה. Acc to r tarfon, we have a mitzvah to burn them!
Seforim the philosophers would write to debate ethics is unclear if they’re treated with kedusha or not. We are generally distrusting of these people .
The Gemara relates a story with imma Shalom and r gamliel her brother. They exposed a philosopher judge who was supposed to be honest by bribing him with a gold lamp and a donkey about a case of a girl inheriting with her brothers.
One can’t read kesuvim on Shabbos. Acc to Tanna Kamma, it’s to ensure ppl attend the late morning lecture in the beis midrash. The issur is only during the time of the lecture and it’s a dispute between Rav and shmuel if it’s in all locations or only in the beis midrash. However, r Nechemiah has a different reason why the rabbis outlawed kesuvim. It’s a protection so ppl don’t read ordinary documents. Acc to this reason, it’s forbidden all day long.
When saving a Sefer Torah, one may save the case with it, and even if there’s money in it. One can bring it to an alley without an eiruv and it’s a dispute if it can be carried to an open alley.
On erev pesach that is Shabbos, one may offer the Korban pesach. It is permitted to flay the skin certainly to the breast in order to take out the parts to be burned on the mizbeach in an honorable way where the strands of hair from the hide won’t get stuck to the meat. However, r yishmael doesn’t allow more flaying beyond the breast bc it’s unnecessary. But rabanan allow flaying the whole thing so the meat will stay fresh for that night or so the Korban doesn’t hang like a dead carcass. Additionally, the rabanan don’t view the half flayed animal as muktzeh and r yishamal does.

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A new generation with different outlook

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One isn’t allowed to save all their stuff from a fire on Shabbos, but they may save any כתבי הקדש. This applies to a Torah, Neviim, or Kesuvim. Even though there’s a rule against studying kesuvim in Shabbos bc we want to encourage ppl to attend the lecture at the beis midrash, the kesuvim is still saved in a fire.
There’s a tannaic dispute in Maseches Megillah if כתבי הקדש May be written and read in other languages or only in Hebrew. If they can, one certainly would save a translation from a fire on Shabbos. But if it’s illegal to write and read translations of כתבי הקדש, Rav Huna says they aren’t saved from a fire on Shabbos (he does concede they require storage in גניזה in general) and Rav Chisda says they are still saved from a fire on Shabbos.
Old worn out decayed כתבי הקדש aren’t saved from a fire on Shabbos but they do require גניזה.
Brachos and amulets written, even thigh they have Hashems name and some Pesukim, do not have the kedusha of כתבי הקדש and aren’t saved in a fire on Shabbos. (They are like oral law that isn’t to be written) The Rabbis were very critical of those who write these things, saying it’s tantamount to burning Torah.
The Gemara wonders whether we save כתבי הקדש that are written with dies this will not last a long time. Ultimately the Gemara proves we do save them as only a מגילת אסתר has a special law that requires black ink that lasts.
A Sefer Torah whose letters get rubbed out- if there are still 85 letters in the Torah, it has קדושת כתבי הקדש and is saved in a fire. (These 85 letters it’s a dispute if the letters can be completely scattered through the Torah or not). The significance of the number 85 is that the smallest “book” of the Torah is the book of ויהי בנסוע הארון which has 85 letters.

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Having special clothes for more important occasion has a source in the Torah from the Kohen having special clothes for taking out the ash from the mizbeach thst were lower from regular בגדי כהונה.
A talmid chochom must be especially careful that they appear neat and respectful. Their shoes shouldn’t have double patches, their outer clothes shouldn’t have any stains, and the inner shirt shouldn’t have a semen stain. The reason it that it causes ppl to dislike that Torah.
When immersing tamei items, no chatzizas can exist blocking the water. A grease stain on a garment or saddlecloth can theoretically be a chatzitza, but the rule is that חציצה is into something one is particular to remove. So small little stains may not be chatzitza. There’s a dispute if a grease stain only on one side is a problem or not. Acc to one opinion it depends on what type of clothing it’s on- on Torah scholars/fancy bath attendant clothing, it’s more likely to be a chatzitza.
To be qualified as a real talmid Chachom that’s worthy of being public leader all over, one must be able to respond to questions asked from any topic.
R Yannai requested to be buried in colored clothing, not white or black, so he wouldn’t stand in the afterlife in either Gehonim or Gan Eden.
Acc to r yishmael, Shabbos has more holiness than Yom Kippur. We derive from the pasuk that leftover fasts from Shabbos offerings can be burned the next night on Yom Kippur. But leftover fats from Yom Kippur offerings (Friday) can not be burned on Shabbos. Acc to r akiva Shabbos and Yom Kippur are equal and no fats from can be burned on other days. However, a regular Yom tov is certainly not as holy as Shabbos so leftover fats from Shabbos May be burned on Yom tov.
On regular Friday, there were Shofar blasts blown before Shabbos to inform ppl to stop doing melocho. If Yom Kippur was Friday they didn’t blow. (Even though acc to r yishmael it could be informative for the future that Yom Kippurs sanctity is less than Shabbos and fats from Shabbos could be burned on Sunday Yom Kippur, they didn’t blow for this, bc kohanim know all this well and are זריזים).
On Shabbos, there is a rabbinic prohibition against trimming vegetables and readying them for chopping. It’s excessive labor on Shabbos. On Yom Kippur, it is allowed in the late afternoon bc it brings more pain to the one fasting which is a good thing (rashi) and brings out more עינוי. This is one exception of melocho pemitted on Yom Kippur that is forbidden on Shabbos. We don’t blow the Shofar to educate about this heter bc our focus on bowing Shofar is to instruct what is forbidden and not to instruct what is permitted.

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One is allowed to make a knot for attaching rope across the opening of a yard so animal doesn’t leave bc it’s temporary and will be undone when animal goes out. This is true even if there are two ropes.
One may tie a girdle to a pail (like to draw water) bc the girdle is used so knot will be temporary. But it’s forbidden to use a rope bc it may be a permanent knot. R Yehuda allows a weavers rope to be used bc the weaver will take it away when he needs to do work but the Rabanan prohibit even the weaves rope as גזירה to other ropes.
If the rope of a pail snaps in the middle, R Yehuda does not allow even a bow knot (a slip knot) to be made to attach the two ends bc he holds a bow knot is a knot. The Rabanan allow a slip knot bc it’s simply not considered a knot and it doesn’t even resemble a regular knot.
Weavers instruments are not muktzeh. Even though they are made for work, it is still possible to use them for other uses so it’s not muktzeh. The heavy beams that hold the loom is a dispute if they are muktzeh bc of their heavy weight. The vertical poles should be moved bc after they are pulled out, one may come to level the floor which is boneh.
It’s permitted to fold clothing on Shabbos for later usage on Shabbos as long as the following conditions are met: It’s done by one person only, the clothing is new, it’s white clothing, and one doesn’t have more clothes. Otherwise it is forbidden bc it’s fixing the garment.
One should not prepare on Shabbos for after Shabbos by making the beds. However, acc to r Yishmael one can prepare on Yom Kippur for Shabbos bc Shabbos’s holiness is higher. R akiva hold it’s forbidden bc the holiness of Yom Kippur ad Shabbos is equal.
One din of kavod Shabbos is to have special clothes. It is forbidden to examine business needs on Shabbos or discuss them, but it’s ok to think about them.
It’s forbidden to walk with large strides on Shabbos. If one has to cross a stream and the only plausible way it by jumping over it, it’s permitted.
Someone who walks With large strides looses 1/500th of their eyesight. This can be restored from kiddush Friday night.
It is inadvisbale to eat dirt even for medicinal purposes. It is harmful to the the body. Dirt from Bavel has bad associations with ancestors buried there.
Rus wore Shabbos clothes when she went to Boaz granery. She wisely only adorned herself once she got there so ppl wouldn’t think she was a prostitute.
Boaz was impressed by Rus modestly on not bending down to pick up to grains but rather sitting and that she was well aware of Hikchos Leket.
Sancheirevs army besieged Jerusalem and miraculously died. Their bodies burned without their clothes burning. Or only their souls burned without their bodies burning.

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What the Heavens teach us about dispute

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There are 3 different categories of knots. Knots made to last forever that are forbidden Biblically. Knots that are made to untie on the same day that are permitted. Knots made to last for a while but not forever that are forbidden Rabbinically.
Women would wear garment with knots that tied over the shoulders- those are permitted to make on Shabbos bc they’re made to unite that day. We’re not concerned with possibility that she’ll only undo one of the two straps and slip the garment off without untying both.
Knot made on hat is permitted to tie on Shabbos. Even if the hats loose were not concerned the woman may just pull off the hat without untying the knot.
Fine people tie shoelaces tight and making knots is therefore permitted on Shabbos bc it’s made to be untied that day when one takes off the shoe. Students at the yeshiva would tie their shoes very loosely and undo the knots only once a week so they can’t tie those knots on Shabbos.
Strap on sandals is generally forbidden to make in Shabbos bc it’s knot that’s made to last, but a sandal used by two different people with different sized feet may be adjusted on Shabbos bc it’s not made to last.
The sandals had two leather straps- one on the outside and one on the inside, between ones legs. If the inner one would break, they would fix it. If the outer one break, although it was possible to fix it, they didn’t do it, bc the repair was noticeable and unbecoming. So R Yehuda holds that if the outer strap broke, the sandal is no longer considered a shoe. It would lose tumah it previously contracted, it would be muktzeh on Shabbos, and it could not be used for Chalitza. However, the Rabanan disagree and still consider it a shoe bc one could made it into the sandal for the other foot, where the outside would become the inside and the repair wouldn’t be as noticeable. Acc to the Rabbis, it still has contracted tumah, it’s not muktzeh, and it may be be used for Chalitza.
There’s a concept of פנים חדשות. If too many repairs are done to a kli it’s no longer the same kli. If a kli Gets many small holes that one keeps on sealing it loses an old tumah once the seals are the size of a pomegranate. Even though the kli at no point had a hole the size of a pomegranate, it’s a new kli with all the seals so it loses previous tumah.
R Yochanan is praised as being like an angel for introducing this concept of פנים חדשות.

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Picking up Korachs fire pans

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Tragedy and Korach

Snakebites can be cured by the embryos of white donkeys, as long as the donkey is not a treifa. This is for regular snake bites, but special snake bites that occur for punishment for disobeying Rabbinic decrees cannot be cured.
Snakes go after the scent of a persons footsteps, and one should avoid giving a scent when a snake is after him. Also, snakes don’t go on sandy terrain.
Sometimes snakes desire women and that can be tested by seeing if snake wraps itself around her clothing with her scent.
The Gemara has remedies for a woman who was entered by a snake.
One may not drink urine on Shabbos for medicine bc it’s not a regular drink. Only regular drinks are permitted bc they’re not apparent they’re for medicines
It’s forbidden to drink special medicine water from “between the palm trees” that cleans out the bowels. It’s forbidden to drink the “water that pierces” - a certain Egyptian beer that pieces the bile of the gallbladder.
There’s a medicine called כוס עיקרין- the cup of sterility. It’s a medicine used for irregular blood flows of a woman and for jaundice. It has sap, alum, and saffron, and be mixed with wine and beer. When it’s mixed with wine, it does not cause sterility and is used to help stop irregular flows of blood. When it’s mixed with beer, it’s used for jaundice but it does cause sterility. This medicine cannot be taken on Shabbos. The Gemara provides many alternatives for curing זבה and jaundice.
It is forbidden to castrate animals and also forbidden to castrate humans. ובארצכם לא תעשו is the source. The Gemara is unsure whether the prohibition is only to mutilate the reproductive organs themselves or even to cause one to be steril (like drinking this potion). Ultimately, the Gemara favors that it’s forbidden even to cause it without harming the reproductive organs.
It is forbidden to further mutilate reproductive organs that have already been hurt. If the testicles were crushed, detaching then would cause a second obligation.
The prohibition is even for old men who seem impotent bc that impotence can be cured.
Whether the issur applies to women depends whether they are commanded to have children. This is a dispute. Certainly it does not apply to an old woman or a barren woman.

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Certain treatments are ineffective for healing the eye. Hops, coriander, some other herbs. They may be used then on Shabbos. Eating hops can be done even when it is effective bc healthy ppl also eat hops.
Basting roast in ok. Even though it’s “fixing” the food, it’s still permitted the roast is edible without the it. This is comparable to the heter of putting clear wine or water in a strainer on Shabbos and it’s not borrer since it’s usable without further straining.
It’s forbidden to put vinegar on wound to reduce swelling bc it’s an act of healing. It’s permitted for most ppl to use wine bc it’s ineffective (unless one has sensitive skin) However, if the wound was on the top of the foot or the top of the hand it’s potentially a life threatening injury and it’s like an internal wound that one may desecrate Shabbos for.
Back when bathing was permitted on Shabbos, one could bathe on Shabbos in clean waters that healthy ppl bathe in, but not in waters that are only for medicinal purposes. It is only forbidden to linger in the water bc then it’s very discernible that ones doing an act of healing. For the Great Sea, there are purer parts where one may linger and dirtier parts where one may not linger.
There a dispute if seas of the world are considered מעיין or מקוה. The practical difference is whether it’s kosher to become pure if the waters are not still. Only a מעיין can purify with flowing waters but a מקוה can only purify still waters. R Meir says all seas all treated like מקוה. R Yehuda says only the Greats seas are like mikveh inland seas are like מעיין. R Yosi says all seas are treated like מעיין.
One can take “medicine” on Shabbos that is Foods healthy people eat. Any foods/drink only used by sick people is forbidden. It is permitted to drink them though to quench thirst.
One can’t eat eizovyon on Shabbos. It’s kind of hyssop that cures intestinal worms. One may eat pennyroyal that cures worms in the liver.

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Rav Lachem

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Animal inside a house and ראובן stands by the door but does not fill it, and then Shimon comes and completes the blocking, Shimon is liable. If Reuven fully blocked the opening and Shimon also sat there adding security, only Reuven is liable. Even if Reuven leaves and Shimon is automatically left there blocking the door, Shimon remains exempt. This is no different from someone locking a door in his home when an animal is inside. Not only is Shimon exempt, it is permitted for him to sit with Reuven and continue to sit after Reuven leaves.
Usually, the term פטור implies it is still forbidden rabbinically, but there are 3 exceptions. a. Our case of Shimon blocking a door already blocked by Reuven b. Someone who makes hole in a boil- If the intent is to have a two- way opening for pus to exit and air to enter he is liable. But if the only intent is for pus to exit, he’s פטור. (אינה צריכה לגופה) It’s also permitted bc the rabbis were lenient for pain. c. Trapping snake(not life threatening) on Shabbos to use the snake after is liable. To prevent biting is פטור. Here as well it is permitted bc the rabbis were lenient with pain.
Most sheratzim do not give tumah when they die. There are 8 sheratzim mentioned in Torah that do have tumah of neveila. There are 3 opinions in Mishna in Chulin about the hides of these 8 sheratzim. a. R Yochanan ben Nuri- the hides of these sheratzim (unlike most sheratzim) are thick. Only the meat of these creatures is tamei and not the hides. Only the meat of a neveila is tamei and the hide is not considered meat. b. Rabanan- All 8 have thick hides but there is a גזירת הכתוב about the second pasuk of 4 that says their hides also give off tumah like the meat. c- R Yehuda holds we examine the physical makeup of the 8 sheratzim. 3 of the 8 have thin skins that is considered like meat and gives tumah and 5 of the 8 have thick skin that doesn’t give tumah.
This dispute is relevant to laws or Shabbos. Making a bruise is a melocho bc blood is “removed.” Even if no blood exits from the skin, we assume the blood has been removed but is just trapped under the skin. We only say this by creatures with thick skin that could trap blood, but by thin skinned creatures one isn’t liable for a bruise, bc we assume the bruise isn’t blood trapped under the skin. Regarding the 8 sheratzim, both r Yochanan Ben Nuri and Rabanan say all 8 have thick skin so making a bruise in all 8 is liable ok Shabbos, but acc to r Yehuda only 5 of the 8 have thick skin.
A wound on Shabbos is only when it is irreversible. But a bruise on thin skin or no bruise at all is not a melocho.
There’s a dispute about killing lice on Shabbos. The Gemara says they don’t reproduce, and the rabanan hold one is liable only for killing life that reproduces, but r Eliezer one is liable for killing lice.
Someone who takes fish out of water is liable for killing as soon as dry spot size of sela developed by the fins.
Someone who extends hand into animals womb and dislocated the embryo is liable. This is compared to detached hops from shrubs. One is liable for removing it from its natural area of growth even though it’s not detaching from the ground necessarily.

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Generally, a destructive act is exempt on shabbos (מקלקל). However, a Braisa says that חובל - making wounds and מבעיר- burning fires are exceptions and even in destructive manner one is liable. These must be exceptions bc there can never be any inherent positive outcome from wounds and burning. Even if one wants blood for their cat or ashes from the fire, the melocho itself is still inherently destructive. Acc to r shimon that מלאכה שאין צריכה לגופה פטור, we only look at melocho in its inherent purpose and we don’t take into account other objectives. It must be that חובל and מבעיר are exceptions and one is liable even when performing them destructively. However, acc to r Yehuda that מלאכה שאין צריכה לגופה חייב, melochos are broader and include other side benefits as well. It follows that חובל ומבעיר do not have to be exceptions and the cases of liability would be only if one had a usage for blood or ashes.
R shimon claims we see that חובל is an exception bc we require a special permit to do a Bris on Shabbos even though the extraction of blood is destructive. R Yehuda counters that the act is constructive bc it’s “fixing” the baby. Regarding העברה, r shimon proves it is an exception bc it’s forbidden to burn the adulterers Kohenes on Shabbos so we see destructive burning is forbidden. But r Yehuda counters that the issue there is the cooking of lead and not burning the girl.
Birds are usually considered trapped if they are in an enclosed house with a roof. But a unique bird called דרור that is very hard to control is trapped only if it’s inside a small closet area.
Animals are trapped even in a small garden that is enclosed. R Yehuda says they’re trapped only inside a home.
The definition of small garden is that the animal can be reached in a single lunge/the shadows from walls reach the other wall/does not have many corners
One isn’t liable for trapping an animal that can’t move- like a lame animal, old, or sick with fatigue, or grasshoppers when dew is on the ground. If the animal can move one is liable even if it has a fever, is blind, or is sleeping.
It’s a dispute, but he rabanan say one isn’t liable for trapping a species that isn’t normally trapped by people, like hornets and mosquitos.

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The aftermath of the Meraglim

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If someone intended to write one letter and ended up with two (like trying to write a ח and instead writing two ז)- if the זs and complete and not missing the crowns on top like in the Torah one is liable. But if they are lacking the crowns they are incomplete and one is exempt.
Writing a notrikon- one letter with a ׳ that stands for a word is a dispute if one is exempt or liable. We find usage of notrikon is the Torah. For example, אברהם is notrikon as its really an acronym for different praises of Avraham.
If someone writes two letters in separate lapses of awareness, r gamliel says אין ידיעה לחצי שיעור so one is liable but rabanan say the awareness in the middle divides the two actions and one is exempt.
The minimum amount for liability of weaving is 2 threads. (Width size of gap beteeen index and middle finger) R Eliezer disagrees and says that if one is starting a garment the size is 3 threads (maybe only thin or thick, dif opinion about that) and if one adds to a garment one is liable for adding even one thread.
One is liable for ripping on Shabbos in order to sew two stitches. (Regular ripping is not obligated bc it’s a destructive act generally.) Like a garment that was a bit lumpy one would tear the section to resew that part.
There’s an obligation to tear ones garments for death of close relative, a Torah scholar, even an upright person, and in the presence of any soul that departs the world. In that scenario, the ripping is constructive bc it fulfills the mitzvah of ripping. Similarly, there is a case where ripping in anger is constructive if it to instill fear in ones home. In these two scenarios, R Yehuda holds one liable for ripping on Shabbos even though it’s not in mind to resew. However, R Shimon says even in those two cases where the ripping is constructive one is still exempt bc it is מלאכה שאין צריכה לגופה- the ripping is performed for a different objective than the melocho itself.
Ripping in anger without the reason of instilling fear in the home is considered a bad thing bc it gives in to the yetzer hara and makes it worse.

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Attitude shapes the eye

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The four types of learners

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The impact of tears

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Someone who strikes hammer against metal while working (to ensure the surface of the hammer would remain smooth) is doing מכה בפשיש acc to r shimon ben gamliel bc it’s fixing the hammer. Tanna kamma says it’s not liable bc it’s done in the middle of work.
Plowing and sowing any amount is obligated in Shabbos. In the mishkan they would dig furrows for one stalk of herb needed for dye, and sometimes we plow a tiny amount before planting pumpkin seed.
Weeding is a form of sowing, and if someone plucks a tiny amount to help a tree/ground grow better, they are liable. If someone cuts wood/grass for usage, that is a form of “kotzer” and the size is larger. Even if ones intent is for usage, if it does inevitably improve the soil they are liable for sowing bc it’s a פסיק רישא. However, this is only in their own field where they are happy for the field to be improved, but if they take out from someone else’s field, where they are apathetic about growth in the field, they are exempt.
Someone who writes two letters with any inks in any language or any characters is obligated for writing on Shabbos. R Yosi holds that the obligation is not for letters but for any marks, bc in his view, they marked the kerashim in pairs when they transported them without writing letters.
Acc to r Yosi that the melocho is marking, one is liable for marking with either arm. Like the Rabanan that it’s writing letters, only writing with the dominant hand is liable (except for ambidextrous person who’s liable for both hands)
If someone intends to write a full pasuk and writes only one word, all Tanaim agree that he is still liable. If he writes only two letters, R shimon says he is exempt. Likewise, someone who intends to drill a hole through wood and does only a smaller amount is exempt acc to r shimon. The Rabanan disagree and claim that even when less is done than intended, one is obligated as long as what they’ve done is significant in its own right. So if someone intended to write שמעון and writes only the first two letters of שמ they are liable bc שם is a name.
This novelty that one is liable for שם משמעון May be only bc ש and מ are two different letters. If it’s a case of of someone intending to write ששך and they write only two ש, it’s a dispute between r Yehuda and rabbis is they are liable.
The case of שם משמעון requires further explanation bc the מ is different in שמעון than in שם. In shimon it is an open men and in shem it is a closed mem. How can it be considered that the first two letters were the same as his intent? The Gemara proves from here that the two forms of mem can be switched in a Torah or Tefillin and it’s still kosher and the subtle change is therefore insignificant. However, there is a tanna who disagrees and maintains that a Torah isn’t kosher if the form of the mem is applied incorrectly.
The two forms of mem existed at the time of the luchos but they were forgotten and the Nevi’im Had to reestablish which went in the middle of a word and which at the end.

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How bikurim fixed the sin

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To be liable for a Chatas, one must do a melocho בשוגג. The person must be mistaken not only in the beginning of the melocho but at the end of the molocho as well. For example, if someone throws an object in order to inflict a wound (forgetting it was Shabbos) if they remembered it was Shabbos before the wound was made they are exempt from a Korban. Similarly, if they threw an item in the street but remembered it was Shabbos before it landed.
If someone throws an item on Shabbos but holds on to one end, they are not liable for transferring. Like a clamp attached to a rope- even if one throws the clamp 4 Amos they are exempt bc they’re still holding the rope.
If someone threw an object and instead of the hanacha happening from their own force, something else intercepts the hanacha. A dog catches it, or someone else, or it got burned by a fire- in these cases the thrower is exempt bc the hanacha is not from his force.
There’s a dispute between r gamliel and Rabanan about ידיעה לחצי שיעור- if awareness in middle of Shogeg sin splits up the two parts or not. For example, someone wrote one letter on Shabbos bshogeg then realized the mistake. If they subsequently forget again, would it combine to the first letter? R gamliel says it would and Rabban say it would Not. Someone who carried two Amos bshogeg, then 2 Amos במזיד, then 2 more Amos בשוגג- even r gamliel agrees the two parts of Shogeg do not combine bc in this case a full size (4 Amos) happened during meizid state. In contrast, if someone threw 6 Amos- first 2 Amos they were Shogeg, next 2 meizid and last 2 Shogeg- even Rabban agree they are liable bc when throwing he can’t stop it after 4 Amos once it’s thrown so his awareness in the middle does not divide.
Even though there is a rule than hanacha is only on place of 4 tefach, but if one intends specifically for object to land on certain spot they are liable whatever the size.
The shiur for melocho or boneh- building- is any tiny amount. In the mishkan, if a plank of wood get a worm in it and bored a hole, they’d pour some lead to seal the hole. Similarly, a homeowner with a hole in the wall may seal it with clay.
There’s 3 levels when building a wall. The foundation one is a liable for firmly placing the stones securely in the ground. The next few rows it’s boneh only if the bricks are cemented as well. The top level even just placing brick is boneh.
Rav holds even minimal acts of fixing items can be boneh, while Shmuel holds minimal acts are not boneh. 3 examples- chiseling a stone is bones like rav and only מכה בפטיש like shmeul. Making small hole in chicken coop to let out fumes. Or Wedging a peg in the cavity of a hoe to secure the two parts.

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Does techeles remind us of HaShem or vice versa

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Small boats of Mishan- shaped like a “top” in the sense that the width of 4 tefachim does not reach the floor of the boat- Rav Huna says they aren’t considered a reshus hayachid since the walls are “hanging ” bc they aren’t considered “walls” where the width is no loner 4 tefachim. Bc the walls are hanging and don’t reach the bottom of the domain, one cannot carry more than 4 Amos in the boat.
Rav Huna’s view is challenged by Rav Nachman who says the small boats are a reshus hayachid bc of the principle of גוד אחית- a Halacha from Sinai that walls automatically are viewed as extending downwards. If we use גוד אחית, the walls are viewed like they extend to the bottom of the reshus even though the floor is not 4 tefachim.
There’s a dispute between r Yosi and the rabanan if גוד אחית is destroyed by a physical reality that clearly indicates there is no wall, like goats breaking right through the imaginary wall. In our case with the small “top” boats, that point isnt relevant bc there’s nothing breaking through the imaginary extension of the walls in the water. Even though fish swim through the imaginary walls, the fish don’t break the imaginary wall. (They aren’t visible)
An illustration of these points: In an old ruined building, where the bottom of the walls are gone so the walls don’t reach the floor, R Yosi says we use גוד אחית and the interior is a reshus hayachid but the rabanan say the goats walking right into the ruin takes away the usage of גוד אחית. However, in water there is no problem with fish breaking imaginary walls so someone can draw water using walls that suspend over water even like the rabanan.
One cannot carry between two seperate reshus hayachids owned by different people on Shabbos without an Eiruv Chazterios that enjoins the two domains. An eiruv only works for two adjacent reshus hayachids, but not between two reshus hayachids separated by a karmelis.
Because of these issues, two boats floating in the sea owned by dif people need an eiruv chatzeiros to carry between them. The eiruv is only effective if the boats are tied bc otherwise the sea will separate beteeen them. They can be tied with any material as long as the boats will not separate from each other.

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Life is one big place

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A

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There were two layers of curtains covering the mishkan. The first layer was made of colored wools and the second layer was made from goat hair. The second layer was made with great wisdom bc they somehow spun the hair into threads while the hair was still attached to the goats.
We learn the size of reshus harabim- 16 Amos wide- from the wagons used in the desert to transport the kerashim. There were two rows of wagons. Each wagon took up 5 Amos (2 and 1/2 wide, + 1 1/4 per wheels) and there was 5 Amos space between wagons. Plus one xtra amma bc a Levi stood on side of the wagons to make sure boards didn’t fall
A big rock in the street - 10 tefachim high and 4 tefachim wide- is a reshus hayachid. Similarly, a pit 10 tefach deep and 4 tefach wide is a reshus hayachid.
The banks of a pit can combine in height with the walls of the inside pit to make a total height of 10 tefachim so the pit would be a reshus hayachid.
A wall that is 10 tefach high but not 4 tefach wide could be a reshus hayachid if it encloses another domain. This is logical: “if it makes another domain a reshus hayachid, certainly it itself is a reshus hayachid!”
If there’s a pit 9 tefach deep and someone takes out a tefach worth of dirt, the gemara is unsure if they’re liable. The akira of the item is simultaneous with the creation of the reshus hayachid. Similarly, what if someone places down dirt in a pit exactly 10 tefach deep? The hanacha is simultaneous with the removal of the status of reshus hayachid. However, this question is only bc dirt is a material one leaves permanently in the pit. But a random item wouldn’t detract from the size and one would be liable for putting it in 10 tefach pit.
Another similar question is if someone throws a four tefach board on top of a 10 tefach board in a street, where the item will be completing the status of the reshus hayachid. And if in this case one is exempt bc the time is first completing the Reshus hayachid, the gemara adds a safek if the board had another item on top. Maybe there it takes another moment before the top item will “land” and settle on top of the board and reshus will already be in place.

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Traveling by the word of HaShem

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The amount of 4 Amos in the street for liability of transfers can be made from two separate domains. Practically then if someone threw from one public domain though a private domain and into another public domain and it traveled 4 Amos between the 2 public domain they would be liable.
A street that has a roof is not classified as reshus harabim for carrying on Shabbos bc it’s not like the prototype of reshus harabim- the open camp of the Jews in the desert.
The Kerashims dimensions were 10 Amos high, 1 and 1/2 ammah wide, and 1 ammah thick. R Yehuda holds the thickness tapered off towards the top where it came to a point and R Nechemiah holds it was an ammah thick all the way to the top.
The kerashim were moved on 4 wagons when the mishkan moved. The wagons were 5 Amos long, 2 and 1/2 wide, and an ammah and a 1/4 on either side for the wheels. The kershaim were stacked up (12 per wagon) with their length across the width of the wagons. Acc to the Gemaras conclusion they laid the kerashim on their narrow side of 1 ammah on the wagons, and had 4 stacks of 3 Kreshashin on each wagon. There was one ammah of space open in the middle of the wagon where no kerashim were. Under that space would be considered a public street domain bc there was no roof on top of it.
The mishkans interior was 30 Amos long by ten Amos wide. It was covered by two layers of curtains. The first layer was 10 panels measured 28 Amos long by 4 Amos wide. The second layer was 11 panels of 30 Amos long and 4 Amos wide. As mentioned in #3, there’s a dispute if the Kerashim were an ammah thick on the top. If they were not thick at the top, the curtains curtains hung further down in the sides of the mishkan. If the were thick at the top, the curtains didn’t hang as far down. Ultimately, it means there’s a dispute if the second layer would cover the bottom ammah of the אדנים sockets or if they remained exposed.
The curtains covered the western walls kerashim and even draped down on the floor. How much extra curtain dragged on the floor? Again, this depends on the dispute if the kerashim were an ammah thick on the top. If they were, the excess curtain was 1 ammah, and if they were thin at the top, the excess was 2 Amos

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Separation between punishments

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A

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Value is in the demand

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Earthenware kli that has a leak is still a kli and can be used to sanctify the parah adumah waters. However, a broken shard that’s designated for usage around the home loses tumah when it starts leaking bc “no one brings a shard for a shard”- it’ll just be thrown away.
The size of a hole in flowerpot to make contents considered attached to the ground in regard to laws of hechser is a dispute. Either size of small root or the size of pomegranates.
Throwing from one domain to another on Shabbos is a toldah or carrying and liable.
If someone throws from one private domain into another but it goes through a public street- the Rabban say he’s exempt bc it didn’t land in the street while r akiva says he’s obligated.
There’s something called מושיט- extending an item from one private domain to another over airspace if street. This is derived form the leviims movement of boards on the wagons from back wagon to front wagon. It’s a toldah of hotzaah on Shabbos, but it not if the item is transferred scrolls a street; it’s got to be like the leviim where the two wagons were on the same side of the street
Hotzaah has a source from the Pesukim. Moshe told the people to stop bringing donations to him. He was in public domain and was saying not to make transfers from private tents to him on Shabbos
The Av is carrying out from private place to street. Hachnasa- bringing in from street to private domain- is a toldah derives logically from hotzaah.
Both av and toldah need korban. But tow dif Avos or two did Toldos require seperate Korbanos, while an av and its own toldah only need one Korban. (R Eliezer disagrees and holds Av and its toldah require seperate korbanos)
There’s a new Halacha from Sinai that throwing or transferring 4 Amos in a public domain is obligated. We don’t have a direct source from the mishkan, bc we don’t find they needed to throw or move things 4 Amos in the street but the Halacha reaches this rule.
The מקושש did something wrong on Shabbos with wood. Some say he carried the wood 4 Amos in street, some day he detached growing wood, and some say he gathered the wood together.

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Keeping the fire alive

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R Eliezer holds eye paining is dying from the Torah while Rabban day its only assur rabbincally. Braiding and fixing hair is “building” from the Torah acc to r Eliezer (we find HaShem “built” Chava by braiding her hair) and rabanan say it’s forbidden only rabbinically.
Milking animal is מפרק- extracting, a toldah of דש. Straining coagulated milk is borer. And making cheese by pressing curds together is boneh.
R Eliezer says sprinkling water on floor is boneh, as in sweeping floors. But the rabbis disagree and are only concerned for leveling holes in the ground. A stone floor is for sure not a problem, and acc to r shimon that דבר שאין מתכון מותר it’s likewise not an issue to pour water to to take dust out of the room.
R Eliezer holds that taking out honeycombs from beehive is a form of Tolesh but the rabbis disagree.
Regarding a flowerpot without a hole- there is no tolesh for removing a plant growing inside bc it’s not connected to the ground. But one with a hole is considered attached to the ground and there is tolesh for removing the plant. (R shimon holds even pots with holes are not considered attached to the ground unless the hole is on the bottom of the pot and leaves a small area underneath it.)
Another context in Halacha with holes in flowerpots is hechsher for foods- foods contract tumah only if they became wet after being detached from the ground. All agree that a flower growing a in a pot with a hole is considered attached and cannot get a hechsher.
A broken shard of pottery can still accept tumah if it’s designated for use around the house, but not if it has a hole that lets liquid seep out.
An earthenware kli that allows liquid to seep in cannot be used to sanctify the parah adumah waters.
An earthenware kli with a hole big enough for a small root makes contents attached to the ground for the laws of hechsher.
A regular food kli loses tumah with a hole that olives pass through. But if it’s made to hold pomegranates, the size of the hole won’t make it lose tumah unless pomegranates pass through.
A sealed earthenware kli does not accept tumah unless most of its seal is opened. (For a small kli even if a pomegranate can pass though the seal it accepts tumah)

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We tell HaShem to wait for us

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If someone carries out less than dried fig size of food they are exempt. Even if the food was inside a container they are exempt bc the container is secondary to the food. But if they intend to use the container in the second domain, they are liable for the container.
If someone carries out fig size of food with a container and rhe intend to use the container in the second domain, they’re liable “also for the container.” This can mean if they find out about the foods liability before the containers liability they would have to bring two korbanos.
Carrying live person is not forbidden from the Torah bc live people automatically assist the carrier by shifting their weight. Even if the person is lying in a bed there’s no obligation bc the bed is secondary.
Carrying out live animals is dispute. R Nassan says even there the carrier is exempt bc live animals shift their weight but the rabanan say animals stiffen and the Carrier is obligated.
All agree that tied up people/animals in ropes don’t have this leniency bc they don’t shift their weight.
R shimon holds מלאכה שאין צריכה לגופה פטור, so carrying out even dead bodies won’t be obligated bc one doesn’t need to use the dead body in the second domain. Even if the intent is to bury the body, it’s still not צריכה לגופה bc the carrier isnt benefiting from using the body.
If the body is in danger lying in one domain, all agree it’s permitted to move it to a karmelis on Shabbos bc כבוד הבריאות pushes away the drabanan.
It is forbidden to “remove tzaras.” The minimum white hairs inside a spot to be tzaras is 2. If there were 2 hairs and someone removed one, they are liable. If there were 3 and someone removes 1, there’s a dispute. Rav Sheshes says he’s exempt bc 2 hairs remain but rav Nachman says he’s liable bc it could become significant if another hair would be removed.
Someone who Carries an olive size from corpse is liable. If there was only an olive size left and someone carries out 1/2 they are liable bc it’s significant act bc it removes tumah (size for tumah is an olives worth). If there 1 and 1/2 olive size and someone carries out 1/2 olive, it’s be same dispute like by tzaras.
Cutting fingernails and hair is gozez- like shearing wool from animals. Rabanan says liability is only if removed with vessel but r Eliezer says even with ones own hands there’s liability. The size for liability is removing two hairs, unless it’s one random white hair in the middle of darker ones (although men shouldn’t do that)
If fingernail is Mostly off and it’s causing pain, it is permitted to remove it with ones hand.

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If two people do melocho together, each doing one part, they are exempt. An example would be זה עוקר וזה מניח- one does an akira and the other does the hanacha.
If two people both carry together, R Meir says they are both liable. R shimon says they are both exempt. R Yehuda says it depends- if they are both capable of doing it themselves they are exempt. But if they’re Incapable of doing it themselves they are liable.
If reuven and shimon together carried an item- reuven could do it alone and shimon could not, then shimon’s contribution is merely “insignificant assistance” and everyone agrees that reuven is liable and not shimon.
This concept of insignificant assistance is relevant to other areas of Halacha as well. Examples include a Kohen standing on the floor of the Temple but leaning somewhat on a vessel or rock, or a Kohen doing service with the right hand but getting some assistance from the left hand. Additionally, the law regarding zav is that there’s tumas midras when the majority of zavs weight is supported. If a zav rides an animal and there are shawls under the legs of the animal each of the legs are Tahor bc one leg relative to the other three is insignificant support. (Animal cns stand on three legs) In contrast, if a zav is sitting on four legged couch with Shawls underneath, all the shawls are tamei bc they are all needed for the couch to stay.
In a scenario when two people performing melocho together are liable, the Gemara wonders if one shiur/measurement suffices time obligate them both or whether there must be two shiurim. The gemara favors that one size obligates Both.
If beis din makes mistake in Halacha ruling and someone sins bc of their mistake, there’s a tanaaic dispute if they are exempts

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We have a dispute if אגד כלי שמיה אגד- where an entire item is transferred but the utnensil that holds it is still somewhat in the other domain. There also a dispute about אגד גוף (item is completely transferred in hand to another domain the body of the person is till the original domain). But the case is only if the hand is within 3 tefachim of the ground. Otherwise one is certainly exempt.
If someone carries in an unusual way, they are exempt. Example would be in ones foot or in his mouth. But left hand or on one shoulder is not unusual and liable. (The family of Kehas Carried the aron on their shoulder)
If someone carries an item in the street on their hand above 10 tefachim, they are liable (even though 10 tefachim and above is not the street) bc we learn from the way Kehas carried the Ark and Altar. They carried them on their shoulders and they were above 10 tefachim off the ground. The Aron was only 10 tefachim so carried on shoulder was certainly 10 tefach off ground. The Altar was 10 Amos High and it may have been above 10 tefachim from the ground. (This depends on how tall Leviim were. Moshe was 10 Amos but maybe he’s the exception bc leaders are supposed to be tall rich and wise)
Carrying something on top of ones head is unusual and exempt. Even though people of hutzal do it, it’s still weird and even for them it’s considered unusual
Someone who wraps money in cloth and carries it behind their back is unclear if it’s considered unusual. It may be bc the weak guarding of the cloth may make it weird. There’s a dispute between r Yehuda and rabanan about carrying a money belt with its mouth open down. R Yehuda says it’s not weird and rabanan say it is.
If someone intended for the cloth to be in front of him (good guarding) but it slipped behind him while he’s moving he’s exempt bc it’s מתעסק- not the way he intended it. In the opposite case, he intended it to be behind but it slipped in front, he may be obligated bc its an upgrade and not considered against his intent.

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The nessiims unity

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R akiva and r chananya ben tradyon

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Even though there are minimum sizes for carrying items, if someone has a specific purpose in mind for carrying a small amount they are liable. (Planting even one kernel or seed, for a sample, or for medicine).
If someone stored away a small amount for a specific purpose and then carried it out subsequently without any specific intent, they are liable bc of the original intent in why it wa stored away. However, our tanna holds this is only for the person who stored it away, but no one else would be liable for carrying out the item.
If someone plans on carrying out “their whole house,” they are still liable for carrying out the regular amounts mentioned in the mishnayos, bc such a thought is negated in view of most people.
Hotzaah has two components- the akira and the hanacha. If someone did akira with one intent (to eat) and hanacha eith dif intent (to plant) they would still be liable
a- What’s the law is one carries 1/2 a fig planning to plant and then it grew to a full sized fig and the hanacha was done with intent to eat? b- what’s Halacha if one does akira on full fig planning to eat but it shrinks and the hanacha on 1/2 fig is done with intent to plant? c- what happens if the akira and hanacha where on a full fig with intent to eat but in the middle of the transfer the food shrunk and then grew back? These questions are unresolved.
An egg size of food transfers tumas ochlin. If someone threw small amount of food into tamei house and it combines with other food to make an egg size, maybe they are obligated for transferring on Shabbos. Even though it wasn’t the right amount for laws of Shabbks, perhaps the significance for tumah makes it significant for Shabbos as well.
In order to be obligated for transfer, the item cannot come to rest in a neutral domain. If the item has akira from private domain and a hanacha in public domain, but in the middle it was placed on a karmelis, there is no liability.
One is not obligated for transfer unless the entire item is in the new domain. If there’s items in a box and the item itself is completely transferred but a part of the box itself is still not transferred, there a dispute in the genara. The question is אגד כלי שמיה אגד or not

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How the nazir has control of the self

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When carrying out raw materials to make dye (like peels from pomegranates) the minimum size for liability is only if it’s enough to make dye to color the cloth on top of a woman’s hat. But if someone carries actual dye, already produced, the size is smaller- enough to dye a sample.
There are five things used las detergents mentioned in the Mishna. Like 40 day old urine, sulfur, sand etc. Carrying these is significant bc it can clean. The size is to clean that small cloth and r Yehuda says the size to clean niddah stain.
Type of pepper that fights bad breath. Even tiny amount is liable for carrying. Tiny amount of tar is liable bc it helps migraine. Tiny amount of perfume also liable. Tiny piece of metal liable bc it can be used or Ox goad.
If someone vaguely donates to the beis Hamikdash, like he says I will give iron without specifying an amount, he must give a minimum amount that the temple can use. It would be 1x1 Ammah of iron that could be used to scare away birds from the roof. If someone pledges to give copper, they must give at least an amount equal to one maah of silver, or a copper fork which was used to prepare wicks of the menorah.
Worn out scrolls must be placed in geniza. Even small amount one is liable for carrying bc its significance is that is must be placed in genizah.
Someone who Carries a box of perfumes with many smaller boxes inside is only obligated one Chatas bc it’s considered one act of carrying
Minimum amount of seeds to be liable for carrying is a dispute. Either a little less than a dried fog which is significant for planting or (r Yehuda) 5 seeds. Valuable seeds, like cucumbers, even just 2 seeds. Once a seed is already planted, even one is significant, so carrying fertilizer sufficient for just one stalk is liable.
Two hairs from the tail of a horse or cow is liable. (Make traps out of them) one bristle from pigs back is liable (used in stitching)
There’s a certain bird from orchard that is used to assist ones learning. It somehow helps one remember knowledge. Any amount of this bird is liable for carrying bc its significant for this usage.
A live kosher grasshopper is significant even small size bc it can be used as a toy for a child. However, this is only a kosher one bc it’s forbidden to give a non kosher one to kid to play bc the kid may eat it if it dies. R Yehuda says even a non kosher one can be a toy and the kid would not eat it after it would die, bc, on the contrary, he would eulogize it.

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Value of saying Shema while walking

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HaShem spoke to Moshe or Himself

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When Moshe went to Heaven to get the Torah, the angels complained that Torah wasn’t for human beings. Moshe refuted them and showed how Torah is for us. The angels showed great respect for Moshe and gave him “presents”. Even the angel of death gave Moshe a present by teaching that Kitores stops a plague.
After Torah was given, the Satan went looking for Torah. He went to earth the sea the depths, Gehonim etc. until he finally got to Moshe. Moshe seems to lie about receiving the Torah out of humility and HaShem actually rewards Moshe for that humility and says Torah will be called תורת משה.
When Moshe went to Heaven he found HaShem writing crowns for on the letters. HaShem told Moshe he should encourage Him, and Moshe davened for Hashems strength to be greater.
It says בושש משה regarding the golden calf. It can be understood as בשש- that moshe would come back on the 16th of tamuz, when in reality it meant in the sixth hour of the 17th he would come back. Satan showed the people a dead coffin of Moshe.
The name of Sinai is that the mountain brought hatred to the nations of the world (when they didn’t come for Torah). Otherwise, it’s called Chorev (brought destruction to the nations) “Tzin” bc the Jews were commanded there, “Kadesh” bc the Jews were sanctified there, “Paran” bc the Jews had children there.
The red wool of the goat on Yom Kippur turned white to show HaShem forgave the Jewish people. The word is שנים instead of שני to indicate that even if sins are like “years,” meaning total habit and regular like years passing, HaShem will still forgive us.
The pasuk with the wool says לכו נא ונוכחה- HaShem said that the Jews should accept rebuke form the Avos but the Jews refused and said we are only dependent on HaShem and we want rebuke from Him. It was at this point that HaShem promised atonement.
When the Jews sinned, HaShem told Avraham and Yaakov, who both said the Jews deserved punishment. However, Yitzchak stood up for the Jews by arguing that a persons life is 70 years. Subtract 20 before a person is punished, 25 of nights, 12.5 of eating drinking and bathroom, and sinning is only 12.5 years. Yitzchak then said to HaShem: “let’s split it.” And then he claimed that the Akeida should help.
Minimum amount of wood to be liable for carrying is the amount to fuel cooking an easily cooked egg. Spices the amount to spice that egg. Even different spices can combine if they “sweeten” together and combine is taste.

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Korbanos of nesiim

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As discussed, r Yosi says Torah was given on 7 Sivan on a Shabbos and Rabanan say that Shabbos was the 6 of Sivan. A new perspective on the dispute is that r Yosi holds the Exodus was a thrursday and the rabanan says it was a Friday.
Acc to the rabanan, the Torah was given on the 3rd day of abstaining relations. The Torah of 3 parts:תנך, was given to people of 3: כהנים לוי ישראל, by a 3rd born (Moshe) in the third month on the third day of abstaining.
It says the Jews stood under the mountain: Hashem picked Har Sinai over the Jews heads and coerced us into accepting the Torah. In the times of Purim, we rededicated ourselves to Torah and accepted it willingly.
The Earth was scared until the Torah was given, bc their very existence was contingent on the Jews getting the Torah.
When the Jews said naseh before nishma, 600,000 angels made them two crowns each, and after the golden calf, 1,200,000 angels stripped them of these crowns. Moshe received all of them and they will eventually be returned to our heads.
Na’aseh v’nishma is a secret usually used by angels. This is like the Apple tree whose fruit come Before the leaves
Golden calf was like kallah committing adultery in her bridal chamber.
Every word said at matan Torah split into 70 languages. Each word had two crowns attached to it. With every word coming, a new powerful scent filled the world. HaShem cleared the smells with wine in between.
Torah has power to heal (those who hold with the right hand) and to hurt (those who hold with left hand)
Some Jews died after hearing HaShem talk and had to be revived with special few. Other Jews jumped back 12 mil and had to be helped back to Har Sinai
When Moshe went to Heaven to receive the Torah, the angels complained that Torah is not meant for human beings, but Moshe refuted their arguments by showing that the Torah is meant for humans.

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Never an ideal situation

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There a dispute between tanna kamma- torah was given on the 6th of Sivan, and r Yosi- Torah was given on the 7th of Sivan.
Certain details everyone agrees to. The Jews came to Midbar Sinai on Rosh Chodesh and the Torah was given on Shabbos. The first day the Jews came no info/laws were given bc everyone was tired from the journey. Day 2 of Sivan was the day when the Jews were told ואתם תהיו לי ממלכת כהנים. Day 3 of Sivan was establishing boundaries around the mountain. Day 4 of Sivan they were told to abstain “today and Tom” from relations before “the third day” would be matan Torah.
The rabbanan interpret this simply that there was 2 day period without relations- the 4th and 5th of Sivan- and the Torah was the 6th if Sivan on the 3rd day. Accordingly, it must be Rosh Chodesh was on Monday.
R Yosi holds Moshe added a day to “today and tomorrow.” Since “today” would be incomplete, Moshe added an additional day, so the total period of abstaining from relations was 3 days- 4, 5, and 6 of Sivan, and the Torah was given on Shabbos the 7th of Sivan. Accordingly, Rosh Chodesh was Sunday.
The Gemara quotes a braisa assuming they Jews left mitzrayim on a Thursday. Nisan is always 30 days, which means Rosh Chodesh Iyar that year was a Shabbos. Usually, iyar is 29 days, so Rosh Chodesh Sivan would be Sunday. (Like r Yosi) The rabanan say Iyar was 30 days, so Rosh Chodesh was Monday.
Moshe did 3 things acc to his own understanding and Hashem agreed- he added a day before matan Torah, separated from his wife bc Hashem was constantly speaking with him, and broke the luchos bc the Jews were doing Avoda Zara.
The Jews first received Laws of Shabbos in Mara b4 matan Torah. There’s a dispute in the gemara if they received the laws of techum at that point as well.

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There’s a law of פולטת שכבת זרע- If semen comes out from woman’s body after intercourse, it contaminants her. The source is from מתן תורה where days before were forbidden in intercourse. The reason was to ensure that no woman would be tamei if she discharged the semen right before the Torah was given. By refraining from intercourse for a few days before, it ensured that any woman could go to the mikveh the night before Matan Torah and that no semen would make her Tamei afterwards. After a few days, the semen loses its stays bc it spoils in the womb.
There are four opinions on the timing of this law. Everyone agreees Matan Torah was on Shabbos morning. a. R elazar says the time of separation started on Thursday. For two days, semen can make tumah, but not on the third day. b. R yishmael says the time of separation began on Wednesday. We learn that semen can make tumah for three days, but not on the fourth day. c. R akiva says the time of separation began at dawn on Wednesday so there a full 60 hours until they went to mikveh for Matan Torah. These first three opinions all hold that the women went to the mikveh on Friday night bc it wouldn’t be proper to go Shabbos morning. It’d be better that all the Jews march in unison to Matan Torah. d. The rabanan hold the separation began wed at dawn and that they went to the mikveh Shabbos morning. A full 72 hours passed between potential intercourse and time of tevilah.
We see from this discussion that the only issue was women would be tamei at Matan Torah from פולטת שכבת זרע, but it was fine is they were טבולי יום at the time. Certain vestiges of tumah remain after tevilah until the next nightfall, but those remains of tumah did not preclude the tevul Yom from being at matan torah. (Practically, women also toiveled on Friday afternoon and did not have semen emerge from their bodies and weren’t even tevul Yom at Matan Torah, but the point is that it could have happened. Had semen came out before Friday night, they would have immersed again Friday night)
The Torah was given during the day specifically bc “HaShem did not give the Torah in secret.”
This whole discussion is all when semen emerged from woman’s body, (the heat of the body spoils the semen) but semen that came out from mans body and was lying around has tumah as long as it’s still moist.
The Gemara is unsure if jewish semen in non Jewish woman spoils as quickly. Maybe Jewish bodies are “warmer” bc of nervousness to perform Mitzvos or non Jewish bodies are also warm bc they add crawly creatures. The gemara is certainly unsure about Jewish semen in an animal.

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Complete 7 weeks

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Planting mixture of seeds is assur only when they are viewed as growing together. The mishna discusses the scenario of a 6x6 tefach box where 4 different types of seeds can be planted along each edge and then a 5th type of seed right in the middle. The seeds on the edges don’t look mixed bc they run perpendicular, and the middle seed isn’t mixed with the sides bc it’s distanced 3 tefachim from each side. With 3 tefach distance the rabbis know it won’t nourish from the ground together.
Where’d the rabbis learn about these details of nourishment? They learned it from the the Chorite ppl who were such expert sub agriculture they could smell and taste the soil to figure out what to plant.
When the mishna spoke of the 6x6 patch, it was not including the walkway around it. Generally, a normal patch has a 1x1 walkway surrounding the patch to water the vegetables.
Acc to rav, our mishna is only discussing a case where the patch is not surrounded by other planted patches. In that case, the four seeds can be planted to the edge with no concern. If there are surrounding patches, it doesn’t work bc the seeds from the neighboring patches are too close together and are perceived like one big planting. Shmuel disagrees. He holds one can stagger the edges and ensure that proper distance is maintained between one patch and the next.
Since kilayim is all about the perception of mixture, there’s a rule of ראש תור. If the tip from a big field protrudes into another location with different spices, it’s not kilayim bc it’s easy to see that the tip is just an extension from the bigger field.
One can plant different types of seeds in a field parallel to each other if they are planted in pairs. If they are planted as single rows, they have harder time sticking out independently so it’s kilayim. Acc to one opinion, this is only by species that have long vines that can get intermingled.
Another method of planting dif species in a 6x6 square is by planting in a circular 5 space and then having dif species on the edges. The difference in shape helps keep it distinct.

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Rus on shavuos

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Acc to chananya, a boats susceptibility to tumah depends whether it can be moved when loaded with stuff. If it can’t be moved by people but it could be moved with oxen, it could accept tumah.
For tumas midras- a zav/zava/nidah siting or lying on couch or chair. The item must be primarily designated for such a usage. If the item is primarily for something else and it happens to be that ppl often sit on it, it doesn’t accept midras. For example: a chest that opens form the top does not accept tumas midras but one that opens from the side would.
Earthenware materials are excluded from Tumas midras. We derive that the law of the couch is like the zav. Jsut as the zav can get pure by going to mikveh, so too midras applies only to items that be purified in mikveh. Earthenware cannot be toiveled and so it does not have midras.
Wooden kli without receptacle generally doesn’t accept tumah. If the kli is made to lie on, like a reed mat, it does accept tumah even though it has no receptacle. Since it has the capability for midras, it cns accept any tumah.
Wooden kli with a receptacle can be purified in mikveh. One without a receptacle cannot be purified in mikveh if it became tamei with midras. (It’s odd that they can accept the midras if they can’t be purified in light of the law that earthenware can’t get midras since it can’t be purified. But the gemara uses pesukim to show this law and says that at lest wood in general could be purified, even though though this specific scenario it can’t.
In a 6x6 tefach garden, one could have 5 different types of seeds and it still wouldn’t be kilayim. Four types around the perimeter and one seed in the middle of the garden

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Zav/zavva/nidda give off tumah in many ways. מגע- contact. משא- someone carries them even w/out touching. מדרס- any designated time for siting/lying becomes an ab HaTumah when they sit/lie on it. Covered stone- when sitting on stone, they give tumah to things beneath the stone. היסט- If the zav carries an item without contact.
How many of those tumos does an idol have? It certainly gives tumah with מגע- contact. Acc to rabba, it also certainly gives tumah to someone carrying it, but acc to r elazar, only r akiva has that stringency. Acc to rabba, r akiva holds it gives tumah of covered stone and of היסט. (Acc to r elazar no one holds an idol has these tumos) An example of an idol giving היסט would be if an idol is one side of the scale and it weighs down the scale, supporting some food on the other side.
Non Jewish men and women are rabbincally all treated like zav and zavva in order to discourage connection. This is a fill fledged tumah jsut like zav and Zava
If an idol is in pieces, the gemara in unsure if it’s still tamei. The gemara has two versions of the safek: either in a case where only a professional can repair the idol or when anyone could .
Since an idol is compared to a dead body, we derive that only an idol bigger than an olive gives off tumah. However, a tiny idol is certainly forbidden in benefit.
A boat does not accept tumah. Our tanna drives this form the pasuk comparing the boat to the sea- jsut as the sea isn’t susceptible to tumah, a boat is also not. Acc to this, it wouldn’t matter if it’s a big or small boat or what material it’s made from.
Chananya has another source for a boat not accepting tumah. The Torah writes wood accepts tumah next to sack: just as Sack has a receptacle and can be moved empty of full, so too wood kli only accepts tumah with קיבול that can be moved even full. A big wood boat can’t be moved full and is therefore Tahor. An earthenware boat or a small wood boat would be tamei though.

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The missing date of shavuos

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Rav chisda would advise how to defecate- he said it’s important not to harm the the teeth of the rectum by straining too much or sitting too forcefully etc.
On Shabbos it’s a dispute if it’s better to use rocks or pottery for wiping. Rocks are safer but pottery isn’t muktzeh. Def the smooth pottery rim from a kli is the best bc it’s safe and not muktzeh
One opinion favors wiping with grass. However, it shouldn’t be dry grass what is flammable bc it’s never good to wipe with flammable materials.
One should not push away the urge to defecate. It causes bad breath and body odors
Standing up and down helps for bowel movements as well as waking short walks.
Size for liability of earthenware: tanna kamma says amount kept in between slats of wood. R Meir amount to pick up a lit coal from a large fire. R Yosi says size to scoop up Reviis of water.
An idol is not only Forbidden in benefit; it also gives off tumah as the navi compares it to a niddah.
What’s the extent of the tumah? R akiva holds it give tumah not only through contact but also through carrying. Just as nidda gives tumah through carrying. It’s a dispute in the gemara acc to r akiva if idols have the added din of the “covering stone” like nidda that transfers tumah to whatever is held under the stone.
Acc to the rabanan, the tumah of idols is not quite as strict as niddah. It certainly does not have the xtra law of the transfer of tumah through the stone. It’s a dispute in the gemara acc to rabanan if the idol gives tumah by carrying.
If an idol has a limb broken off, we are lenient and we say it does not give off tumah. (Def acc to the Rabanan. Acc to r akiva this question remains)

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Renewing our vows with Hashem

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Size for liability of a bone is size to make a spoon. R Yehuda, who is consistently more stringent with the shiurim in our perek, says enough to make teeth for a lock.
Teeth of a lock themselves don’t accept tumah, but attached to the lock, they do accept tumah. Lock for a gate though does not accept tumah, bc anything attached to the ground does not accept tumah.
Size of glass is enough to cut two excess pieces of thread from the warp/or(identical alternative) scrape the head of a weavers pick to separate the threads.
Size for rock and pebble is enough to scare away a bird. R elazar says weight of 10 zuz that would scare away an animal.
Usually stones are muktzeh, but the rabbis allowed one to move rocks in order to wipe after the bathroom on Shabbos. There’s a dispute how many stones may be moved. Either 3 stones- one size of olive, but, and egg, or a full handful or stones. Alternatively, 3 stones of either egg size of nut size.
One can move around a pebble by the rectum on Shabbos to help go to the bathroom as long as it’s done in unusual manner.
A rock used for crushing spices is not allowed for wiping on Shabbos (severe form of muktzeh) unless it had been used for wiping and is still repulsive. It is generally inadvisbake to reuse a rock for wiping as it leads to hemorrhoids, but it’s ok either if it wasn’t used on same side, if it’s already dried, or if it’s the same person.
The rabbis are lenient bc of כבוד הבריאות to move rocks for wiping even if it involves a lot of טירחא. They are not lenient to use muktzeh wood as toothpick for food stuck in teeth bc a person should have prepared that by the table before Shabbos
If moss is growing on a rock, it is תולש to remove the grass on Shabbos bc the grass is growing there. However, it is permitted to wipe with it bc even if the grass ends up coming off it’s a דבר שאינו מתכון.
One shouldn’t defecate in freshly plowed field on Shabbos bc they may discard the rock in furrow which would level the ground and that will be preparing for planting and choresh.
Perforated flowerpot on the ground is forbidden to move further from the ground. (Rabbincally bc it distances it from the place of growth) the rabbis were only lenient with rock with moss to wipe bc its a need to wipe. It is also forbidden rabbincislly to take the flowerpot off a peg and put it on the ground bc it’s like planting.
Wiping with pottery is bad for witchcraft reasons. Even on Shabbos, when would say pottery is preferred over a rock bc it’s not muktzeh, we still say not to use pottery. There’s no issue that the sharp pottery may remove hair bc it would be דבר שאינו מתכון.

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Why two loaves of bread?

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Size for liability of carrying ink is enough to make two letters. Can be carried in form of dry ink, ink in feather, or ink in the inkwell. The gemara is unsure if these dif forms of ink can combine for the size.
Normally, you need to do a הנחה to the item to be liable- placing it down in the new location. If someone writes ink on paper as they are walking That is a form of הנחה bc the ink will permanently be on the paper so they are liable even if the paper doesn’t come to rest.
If one carries out half the size in one act and another half size in a second carrying, the two actions can combine for חיוב if the first item is intact still at the time the second item comes. If it was burned, taken by a dog, or if it’s size diminished by the time the second half size was brought, there is no חיוב.
Even though we require הנחה to be liable, if the object is carried through the domain less than 3 tefachim away from the ground, לבוד considers it as if its at rest on the ground. We don’t use לבוד for an item flying through a domain within 3 tefachim of the ground, though. In that scenario, there’s nothing linking the item to the domain at all.
Acc to r Yosi, for two actions of carrying to combine for the requisite size they must be carried to the same domain. If one carries half size to one street and another half size to a dif street they are exempt. The gemara has a dispute about what divides streets- either another private domain between them, even a karmelis, or even a large log.
Mishna said size the liability for eye paint is enough for one eye. This is for super modest women who covered one eye with a veil but for other women the size is for two eyes.
Size for wax is to put on opening of small hole of a wine barrel. Size for glue is enough to put on board that bird trappers use.
Lime is used to remove hair. Size for liability is enough to remove hair from finger of young girl. Poorer girls use lime, richer use flour, and daughters of Kings use שמן המור- special spiced oil or oil from olives that haven’t grown a third. R Yehuda says lime is liable in smaller amount of removing hair around the temples, and r nechemia says even the size of lime that is placed in the forehead to make the skin glow. Alternatively, lines of lime would be placed as measuring markers and that’s the size of liability.
Fine sand size for liability is enough to fertilize one Stalk of cabbage or leek. Coarse sand is the size to add to lime plaster. It sounds like our mishna holds sand is beneficial for lime plaster. However, we see that the rabanan actually say the opposite- sand ruins the brightness of plaster. This is evident in the law that after the Churban, one cannot use bright plaster unless they put in sand also. However, this law itself may be the reason why sand is significant to put in plaster in order to allow to be used.
A reeds size is enough to use as a pen that comes up to the joints of the fingers. If it’s unusable as a pen, then a reeds size is enough for fuel to cook an easily cooked egg. (Fig size from Egg of hen)

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If someone carries a loan document that’s already been paid, are they liable? There’s a dispute tanna kamma and r Yehuda with four possibilities. a. The lender carries it and the t.k. Says he is exempt bc it has no value since it’s forbidden for a lender to keep a paid loan document. R Yehuda holds its permitted and it has value to wrap around a flask b. The lender is carrying the doc whose signatures have not been verified. The borrower admits the signatures are valid but also claims he paid already. Acc to t.k. We are forced to believe the borrower and the doc is worthless while r Yehuda holds we believe the borrower that the doc is valid and do not believe it was paid; so the doc has value. c. The lender is carrying the doc after he was paid. He couldn’t find the doc at the time of payment to return it to the borrower. The t.k. Holds a lender always has the right to write a receipt to the borrower and keep payment without returning the actual document so the doc is worthless. R Yehuda holds the borrower has the right to demand his payment back unless the lender gives him the doc so the doc has value. d. The borrower is carrying out the paid loan doc. T.k. Sees no value to the borrower but r Yehuda says the doc has value to show future creditors that he is trustworthy
Mishna said size for עור (hides) is to make an amulet. Rav Nachman says this is not only by a tanned hide but even for an in tanned hide. Even though it is unfit the way it currently is to make an amulet, we still view the hide as being significant to make an amulet. This is because a person may go through the bother of tanning even a small piece of hide in order to make an amulet.
This size of hide to make an amulet even on untanned hides is only if it’s possible to tan the hide. A boiled hide will only be used for furniture and has a larger size. Similarly, moist hides will not be tanned and instead their size is amount to wrap weights inside.
There are two parts of the hide. The top part is called קלף and the bottom part דוכסוסטוס. A Sefer Torah May be written on a full Hide, but mezuzah and Tefillin should be written on split hide. Mezuzah should ideally be written on the bottom part of the hide. If it’s written on the top, one tanna r Meir says it is still kosher. Tefillin should be written on the top part of the hide, and if it’s written on the bottom, the gemara goes back and forth on whether it’s kosher.
If Tefillin wear out, one cannot use the scrolls for a mezuzah bc it is a downgrading then holiness of the scrolls as Tefillin is holier than a mezuzah.

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Connection of Bamidbar to shavuos

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Size for liability of carrying oil is to anoint a small limb. There is a dispute whether this refers to a small limb or an adult or even the small limb of a baby. (Gemara favors the second severe interpretation)
When the rabbis set the sizes for liability, the used the common usage of the item. If two uses are common, then their size is stringently applied to the smaller size.
The size for water is not a Reviis, even though water is commonly drunk. It is based on the size used for healing, (in an eye plaster). This is either only in the Galil where water is consistently used for healing, or bc water is just the best liquid to use in the eye plaster.
Size for blood is a dispute- either a Reviis or the amount to apply to an age (heal a speck protruding from the eye). They would apply blood from a hen. Blood for a mole was used for cataract.
Waste waters size is a reviis. It could be used to knead clay. Clay itself is a small size of forming hole around opening of crucible, but one wouldn’t bother just kneading clay that size so the waste water has a larger size to knead a lot of clay.
Size of rope is enough to make handle for basket. But for a reed it’s smaller size to make a hanging loop to hold sifter. (One doesn’t use ropes for this bc the coarse ropes may cut it into the kli.)
Size for paper is based on taking enough to write a tax collectors receipt. But erased paper that is not fit for writing is size to wrap around a flask. Hides size is big enough to make amulet. Parchment the size to write parsha of shema yisroel. Ink is the amount to write two letters.
Blank papers size is to write tax collectors receipt. The receipt had two extra large letters written on it, which is equivalent to two regular letters and a margin to hold the document.
Someone who Carries a tax receipt is liable. After they have already shown it to tax collector, it’s a dispute. Tanna Kamma says they are exempt bc it has no real purpose, while r Yehuda says they are obligated bc it can be used to show to additional tax collectors or to verify that indeed it was paid, or just to prove that he’s a person who pays taxes.

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Walking on the rosd

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For most liquids the size for carrying is a רביעית, but for wine it is a 1/4 of a רביעית. The reason given is that it is used for כוס של ברכה. Rava understands that undiluted strong wines are meant to be mixed with 3x water, so a 1/4 wine will total a full reviis after mixed. This fits with the law that all liquids are a Reviis. Acc to rava, our mishna is proof that כוס של ברכה is a רביעית. Abaye disagrees and says that wine is diluted 2:1, not 3:1, and views the mishnas rules that one is obligated for a 1/4 רביעית of wine bc wine is simply more significant to be stored away for כוס של ברכה and not bc it will end up as reviis after its diluted. Acc to Abaye, there is no proof that כוס של ברכה is a Reviis.
If wine congeals, r Nossan says the size for liability is a כזית. The reason is that a רביעית of wine will congeal into a cazayis, so the two sizes are the same.
We find that liquid of reviis congeals to a cazayis in another Halacha. The law is that flesh of a נבילה gives off tumah. Reviis of Blood from a נבילה is tamei acc to beis Hillel, bc the blood can congeal into a cazayis. This may not be the same exact law as wine, bc blood is thicker than wine.
The mishna mentions that liability for animal milk is כדי גמיעה- the amount of a swallow. This leads to a question of the proper spelling of גמיאה or גמיעה, which the gemara eventually rules is with an א.
Liability for honey is in the amount to cover the “head” of a sore, which either means the surface or the tip.
Everything in Creation has a purpose. Slugs are remedies for sores, the fly for hornets bite, gnat for the snake, snakes for boils, spiders for scorpions.
There’s a concept that Hashem can have weaker species defeat stronger ones. For example, an elephant is afraid of the gnat.
Rav Yehuda Teaches many interesting points about nature. Goats go ahead of the flock and sheep in the back bc darkness (darker goats) is b4 light (white sheeps)
Sheep has tails covering and goats do not. This is bc we use sheep as clothing to cover ourselves but not goats.
Camels have short tails bc they eat thorns and oxen have long tails bc they are in swamps and need to swat away bugs. Horns of locust are soft bc they need them to see so they’re soft so they don’t fall off easily. Roosters have their lower eyelids close over their upper eyelids so the rising smoke doesn’t enter their eyes
Aramaic language is very significant and the etymology of the words can be from Hebrew. For example, לבושא- garment is from לא בושה- no embarrassment. סודרא- Rabbis turban is סוד ה ליריאיו- Hashems reveals secrets to those who fear Him.

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Why the desert is chosen for Torah

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There are different sizes for various items to be considered significant in regard to carrying. If one carries an insignificant item, they are exempt from a Korban. For example, all human foods are significant if they are the size of a dried fig, but animal foods have different sizes. (Processed straw the amount to fill mouth of a cow, straw from beans the amount to fill mouth of a camel, unprocessed straw the size to fill mouth of a lamb, grass to fill the moth of a kid, etc)
There are 3 opinions for tho these sizes work. Our tanna holds these sizes are given for ordinary cases, but if someone specifically stores a smaller size for a particular use, it becomes “signficant” to them, and they would be obligated if they subsequently carried it out. R Shimon Ben Elazar is even more stringent and he adds that is Reuven specifically stored a smaller size, even Shimon would be obligated if he carried it out. R Shimon is most lenient and he says even if one stores away a smaller size, they are not obligated if they carry it. (Furthermore, he holds that all the sizes mentioned are only for an average person, but a rich mans items are only significant in larger sizes)
Straw is fed to cows and the size is therefore to fill mouth of a cow. If someone carries out straw with intent to feed it to a camel, they are still obligated even though it won’t fill the camels mouth bc it is still a significant item.
Straw from beans is usually fed to camels and not cows and the size is therefore to fill camels mouth. If someone carried out straw from beans the size of cows mouth with intent to feed a cow, it is a dispute whether that intent makes the item significant or not. The root of the question is that this bean straw will be “forced eating” for the cow and that may not be called eating.
Generally, there is a principle that items in Halacha with different sizes can not combine to make a שיעור. However, if the items are sometimes used together, they can combine for the more lenient amount. To illustrate: straw (to fill cows moth) and straw from beans (to fill camels mouth) have diff sizes. If one carries some regular straw and some straw from beans that together add up to the requisite size of filling a camels mouth, they are obligated. (If they only amount to the size of a cows mouth, he is exempt) The reason they can combine is bc these items are sometimes used together by a shopkeeper to bundle together samples outside the stoor.
All people foods size is like a dried fig. If someone carries flour and it only amounts to a dried fig if the bran is included, they are exempt bc bran is not a food. However, regarding the size for הפרשת חלה we do incorporate the bran in the size bc sometimes poor people bake bread without separating the bran.
R Yehuda holds that shells of lentils are food and part of the amount. Shells of fresh beans as well, but shells of dried beans are not food bc their black appearance makes them look like bugs in the food and no one eats it.
the size for most liquids is רביעית. However, wine is significant with 1/4 of a Reviis, bc it’s made to dilute with 3 parts of water and total a reviis for כוס של ברכה.

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Prep for shavuos

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Ripping in order to fix is קורע, as in the mishkan they ripped curtain that worms had made holes inside before repairing them.
Even just stretching a thread to tighten connection between two pieces of garment is a form of sewing.
It is forbidden to converse with a heretic. It is not forbidden to converse with a sorcerer.
It is a mitzvah to engage in astronomy and other science in order to gain deeper appreciation of Hashem.
Acc to r Yehuda, squeezing out blood from a snail/fish is a form of דישה. However, the rabbis hold that אין דישה אלא בגידולי קרקע.
Squeezing out blood from a snail to extract the dye is not forbidden under נטילת נשמה bc the one squeezing is disinterested in killing the snail. If anything, they prefer it to live so the dye will be clear color.
Acc to rav, one who slaughters an animal is also performing צובע- dying- bc they are interested in making the hide red so ppl will be more excited to buy meat. This is in addition to the melocho of killing- נטילת נשמה.
Salting Hides is not its own melocho; it’s jsut a form of tanning, that is מעבד.
There’s an additional melocho called שירטוט- tracing lines in skin to prepare them for cutting.
If someone salts meat heavily to preserve it for travel, it’d a dispute if that’s called tanning or if perhaps foods are exempt from tanning.
Dressing a wound on Shabbos cns be ממחק- smoothing.
Any final touch on a kli is מכה בפטיש. Like coloring a picture on a kli, blowing glass, removing protruding threads form a garment.
Writing two letters is כותב. Erasing in order to write is כותב- even erasing jsut one letter in order to write two in its space.
A toldah and av only requires one Korban, while r Eliezer says it’s requires two.
R yehuda adds two additional melochos by setting up the threads of the loom and flattening the threads so they fit though, but the rabanan say it’s included in the other melochos of the loom.

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The two covers of the tachash and techeles

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זורה, בורר, מרקד are essentially the same act of labor as they all spectate undesired parts. They are are still categorized as separate melochos bc they are distinct acts that were done for the mishkan.
There something called כותש- pounding the grain to remove some bran stuck to the inside kernel. (It’s very similar to the melocho of threshing) This is not mentioned in the Mishna bc a poor person would skip this step in the process of making bread.
בורר- we have a confusing braisa that first permits borer and then outlaws it. The Genara presents five possibilities. The first two are rejected for their rationale and the last three are accepted. a. Borer is fine for Shabbos itself but forbidden for storage after Shabbos. b. Borrer is fine in smaller increments that the size of a fig and forbidden is larger sizes. c. Borrer is fine with ones hand and forbidden with utensils. d. Borrer is fine if the good is taken from the bad and forbidden if the bad is taken from the good e. Borrer is fine is it done for immediate eating and forbidden if it for later usage.
טוחן- grinding. Although the Av melocho is when the grinding also changes the form of the kernel, the Toldah is expanded to chopping beets into small pieces. Crushing dirt in preparation of an earthenware barrel would also be טוחן, or cutting logs into small pieces.
מחתך- measured cutting. When one cuts in specific way/size. If one cut log into specific size for woodchips. Another example is clipping the feather of a bird to give it the right size for stuffing a pillow.
בישול- the tanna actually calls it אופה bc it uses the normal case if someone preparing bread and not the mishkans case of cooking dies. Bishul is defined by softening the properties and has nothing to do with food particularly. Liquifying pitch would be bishul. If one has a moist peg and they heat it in order to harden it, they are doing bishul bc of the initial stage of softening the wood which causes the water to evaporate before it eventually hardens.
גוזז- shearing wool. It is usual to do this with a kli. However, there’s a toldah called תולש that includes the normal act of plucking a feather from a bird with ones hands.
מנפץ and טווה- the combing and spinning of the wool. This is usually done once the wool is already shorn from the animal. In the mishkans construction, a remarkable wisdom was granted and they actually performed these acts while the wool was still on the animal. However, in our times this is called an abnormal way and one is exempt.
קושר- tying a knot. One is liable only for an absolutely permanent knot; not a knot that will be untied.
מתיר- untying knots. In the mishkan they would tie and untie knots when trapping the חילזון when extending their trapping nets.
תופר- sewing two stitches. This is forbidden only if the stitches won’t come apart, like if someone tied them with a knot.

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Why going to eretz yisroel is harder than leaving mitzrayim

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Misasek is exempt from a Korban. If someone didn’t intend for the action at all, clearly that’s misasek. But if they intended for the overall action, but in a muttar format, and inadvertently performed it in an assur way, Abaye says it’s not misasek and there is an obligation to bring a Korban. Rava says it is still misasek.
There are 3 examples of this dispute. Someone intends the cut a detached vegetable and cuts an attached vegetable. Someone intends to throw 2 Amos in the street but ends up throwing 4 Amos. Someone intends to throw in a private domain but ends up throwing in a public domain.
There are 39 melochos. We won’t mention them each by name, (like the Mishna does) but we’ll rather analyze them with the gemara.
Sowing- זורע. Also planting trees in included in this as an av melocho applied to trees- נוטע. Similarly, grafting new trees is also tantamount to playing a new tree and is an av like נוטע. However, they can also be like sowing, and one would not have to bring a seperate Korban if they sowed and grafted. Pruning a tree is a toldah of planting.
חורש- plowing and any actions that loosen the soil and better ready it for planting/growth. In Israel, bc of the hard ground, they sometimes have to plow after sowing. Filling a hole with soil in a field would be choresh, and removing a mound of soil in a field could also be Choresh.
If someone digs in the house bc they need to use some dirt, they are not liable for building. Acc to r shimon they are exempt bc it’s a מלאכה שאין צריכה לגופה and acc to r Yehuda they are also exempt bc it is מקלקל- the melocho itself is destructive.
If someone prunes and also happens to need the wood, they are obligated 2 Korbanos. One for pruning- toldah of planting, and one for harvesting.
If someone harvests beets or aspasta, they are obligated 2 Korbanos- one for harvesting and one for planting, bc it is making new growth occur.
If someone throws clod of dirt at tree and detaches dates, they are exempt from melocho bc it is an irregular way to detach dates.
מעמר- gathering. If someone gathers together items that grow form the ground in their place of growth, they are doing a melocho.

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There is a unique sin for sleeping with a שפחה חרופה- a slavewoman betrothed to a Hebrew slave. It is treated differently from regular adultery and the punishment is a Korban asham. Usually a sin offering is only for unintentional sin, but here, the Korban is brought for intentional and unintentional sin alike. A Korban asham is very similar to a Korban chatas, but it is a different type of Korban.
By a Korban Chatas, the rule is that one can only receive atonement if they have knowledge of their sin- ידיעת חטא. The knowledge is the trigger for the obligation to bring the Korban, and without it, there can be atonement. For a Korban asham, there is a dispute (in kreisos). R akiva says a Korban asham also works only with ידיעה, while r tarfon says asham can atone without knowledge.
Ullah suggests a fascinating סברא that acc to r Tarfon that knowledge of sin isn’t required for a Korban asham, then ידיעת חטא beteeen multiple acts of sleeping with the slavewoman would not require separate Korbanos. By eating forbidden fat and the like, knowledge of sin between different כזיתים mandates more Korbanos, but our scenario of Asham is different bc ידיעת חטא is inconsequential by Asham.
If someone already designated a Korban Asham for sleeping with the slavewoman and then slept with her again unintentionally, they must bring another Korban.
Asham for sleeping with the slavewoman is even for intentional sin. The gemara in Kreisos derives that even multiple ביאות done intentionally require only one Korban. If someone performed multiple unintentional acts of ביאה with knowledge of sin between each, (even acc to r akiva that אשם בעי ידיעה) could they bring only one Korban? On the one hand, one Korban suffices bc it cannot be more stringent than multiple intentional acts of ביאה. R yochana, however, says many Korbanos are required. In his view, knowledge of sin triggers a ln obligation for Korban that should be viewed as the first step as if the Korban is already designated and therefore no subsequent sin can get atonement.
מתעסק- mistakes in the very action one does- are not like Shogeg and are exempt from Korban. A basic example would be a knife fell, and when one went to pick it off the ground, he somehow cut something growing.
If someone intended to cut something detached from the ground but mistakenly cut something growing from the ground, Abaye says that it not מתעסק bc an act of cutting was performed and the intent was to perform an act of cutting. Rava says it is מתעסק and does not require Korban bc cutting something detached/attached is viewed as different intent completely.
On Shabbos, is someone does dif types of melochos they are obligated for each one. But if someone performs dif types of avoda Zara in one lapse of awareness, they bring only one Korban.
A classic Shogeg by avoda Zara would be if someone knew something is an idol but wasn’t aware the act he performed was an act of service. Someone who bows to a structure (not an idol) thinking it’s a Shul but it really houses an idol is not avoda Zara at all. Similarly, is someone bows to a statue of a King (not a real idol) without accepting it as a deity, that’s not avoda Zara at all.
Someone who bows to an idol bc they’re scared or out of fear to a person (they don’t accept is as deity) it’s a dispute if they are obligated a Chatas.

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The 10th animal is holy naturally

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In general, if someone does the same sin twice in one lapse of awareness, one Korban suffices for both actions.
On Shabbos, there are two different forms of שוגג- forgetting Shabbos and forgetting that a particular melocho is assur. Theoretically, one can perform the same melocho twice without realizing he sinned but with both forms of Shogeg. The case is someone was initially aware harvesting is forbidden but unaware it was Shabbos and they harvested. Subsequently, they remembered it was Shabbos but somehow forgot that harvesting is assur, and they harvested again. Can both of those sins be covered by the same Korban bc there was no awareness of sin in the middle, or do we say that different forms of Shogeg cannot he covered by the same Korban? This is a dispute with Abaye/rava vs. R Zeira.
R Zeira holds different forms of Shogeg do not combine and one would bring two seperate korbanos in the above scenario. Likewise, if someone harvested half a figs size (minimum size for obligation on Shabbos) without awareness of Shabbos and another half dig without awareness of melocho being assur, the two forms of Shogeg do not combine and they are not obligated at all.
Abaye and Rava hold the two forms of Shogeg do combine. A confusing scenario that can occur is when first someone is unaware it’s Shabbos and they do two separate melochos (call it harvesting and grinding). They subsequently realize it’s Shabbos but forget these melochos are assur so they do both again. If they first become aware of the first set of sins and designate a single Korban (forgetting Shabbos requires only one Korban for multiple melochos) they don’t have to bring any more Korbanos when they become aware of the second set of sins. They are automatically included in the first Korban. However, if they became aware of the second set first and designated a Korban for one. (Let’s say harvesting) When they eventually become aware of the first set of sins, the first harvesting is automatically included in the Korban. But could the grinding be included? In this case, the designation of the Korban was for “harvesting” specially (forgetting melochos requires Korban for each melocho) so maybe grinding can’t be included. However, the first grinding is included thru a principle called גרירה- dragging. Once the first harvesting is included the grinding is there as well. Abaye takes this one step further and says once the first grinding is included, the second grinding is also automatically included!
Another example of גרירה would be if someone eats two כזית of forbidden fat. They find out the first זית was forbidden but they are still unaware of the second one. Then they eat a third זית and then become aware that 2 and 3 were sins. 1 and 2 were one lapse of awareness and 2 and 3 were one lapse of awarensss, but 1 and 3 were not. If someone designated a Korban for 2, both 1 and 3 are included. But if the Korban is designated for 1 or 3, how can the other be included? Through גרירה- once 2 is included, the other one will automatically be dragged as well.
R yehoshua holds different types of taste divide sins. If someone ate fat that is fried, it would not combine with another eating of fat that is baked.
If someone ate two כזית of forbidden fat and then found out about one but not the other, R Yochanan holds the ידיעה now divides as the knowledge is a trigger for Korban for first כזית. If they find out about the second כזית, a second Korban is required. Reish lakish diagrees and says one Korban suffices for both. If one already designated a Korban for first כזית, Reish Lakish May possibly still say one Korban suffices.

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Raben Gamliel

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The depth of one man tripping over his brother

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There are 39 categories of forbidden melochos on Shabbos. The number 39 is derived from אלה=36 + דברים= 2 + הדברים=1.
Although logically one would think the 39 melochos are different forms of the same sin (and therefore one who violates multiple melochos should bring just one Korban) we derive that actually each melocho is distinct and requires it’s own Korban.
This concept of חילוק מלאכות has few sources. Either bc the Torah singles out melocho of kindling a flame to show melochos are distinct, or bc it says מות ימות and we apply the double language to say ones money is “hit” twice as they must bring two Korbanos for two melochos, or from the language of אחת מהנה that implies one sin can obligate multiple Korbanos.
Even though there a concept of חילוק מלאכות, that is all when someone forgets about the melochos. But when someone is aware of the melochos and does multiple melochos bc he forgets it Shabbos, there’s only one Korban. The Gemara explains the rationale is that the Torah obligates a Korban bc of the forgetting of the law, and in this case, there was only one thing fogotten.
What is someone is unaware that it is shabbis and they only don’t know multiple melochos are assur? When they perform a few melochos, do we treat like שגגת שבת and one Korban suffices or like שגגת מלאכות and they need multiple korbanos? The gemara is back and forth on this but ultimately we favor the side that one korban suffices.

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Struggling with the Torah

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Munbaz derives from the comparison between Shogeg and meizid that one is Shogeg even when they know the sin is forbidden. As long as they are unaware of the consequences of sin, like the obligation to bring a Korban after sinning, they are called Shogeg and must bring a Korban. The rabbis disagree and say Shogeg about consequences is not Shogeg. Shogeg is only when the person is unaware of the sin itself.
What would the rabbis say in a case where the person is aware the sin is forbidden but unaware that it carries the Kares penalty? R yochanan says that is Shogeg bc they are unaware of the full severity of the sin, while reish lakish says one is not Shogeg unless they mistakenly think the act itself is permissible.
There is a prohibition to break ones oath. It one unintentionally violated the oath, there is a Korban. This Korban is a novelty bc usually a Korban is required only for severe sins that have Kares penalty if performed intentionally. Nullifying an oath is plain לאו and it nontheless has a Korban is violated unintentionally. If someone knew about their oath and even knows it’s forbidden to break the oath, they could still be Shogeg if they are unaware of the Korban consequence. Even through the rabbis usually reject that argument, they agree in this context bc the Korban is a novelty to begin with.
A non Kohen is prohibited to eat Terumah. (It is a לאו and it carries penalty of מיתה בידי שמים). If they eat Terumah bshogeg, they must repay the principle with an additional fifth. If someone knew that it’s forbidden to eat Terumah but was unaware of the severity of the sin (they don’t know it has מיתה בידי שמים) there’s a dispute in the gemara if r Yochanan would consider that Shogeg and require the extra fifth charge.
If someone is traveling and forgets the day of the week, they are now in the horrible predicament bc each day may be Shabbos. They must refrain from doing melocho bc of the possibility that it may be Shabbos. They are permitted to perform melocho to keep themselves alive each day, but no more.
For this person who lost track of the days, one day a week should be designated as “Shabbos” in the sense that they should make Kiddush and Havdalah. The gemara has a dispute how to do this. We rule that one should count 6 days and then the 7th day declare as Shabbos by making Kiddush and Havdalah.
If someone remembered how many days it has been since he left, (but he doesn’t know what day of the week it is) he has the right to assume he didn’t leave on Shabbos and that every 7 days since that day is certainly not Shabbos. He is permitted to do any melocho then on that day.
We drive from the pesukim that there’s a scenario of one Korban for multiple shabbosim (forgetting Shabbos exists) and a second scenario of one Korban per Shabbos (forgetting it is Shabbos)

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How r shimon saves every Jew

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Our perek is called כלל גדול- the big rule. We refer to it as a big rule bc other rules that appear in mishanyos are not as broad as hilchos Shabbos that can apply to plants even detached from the ground. There is another כלל גדול in maseches sheviis bc the laws of Shemita are broader than the rule of maaser, as shemita applies even to animal food. Some have text of כלל גדול by maaser bc its laws are broader than the rule of פאה, as maaser applies even to figs and vegetables.
Figs ripen few by few and not all at the same time, and are therefore excluded from פאה. Vegetables are excluded from פאה bc they perish quickly.
If someone forgets about the essence of Shabbos, meaning they once knew about Shabbos but now they forget completely about the concept and perform many melochos on many Shabbosim, they are obligated to bring just one Korban Chatas for all of the transgressions.
If someone knows about the concept of Shabbos but loses track of the day of the week and doesn’t realize it is Shabbos, one Korban suffices per week even if they did various types of melochos during the day.
If someone knows about Shabbos and that it is Shabbos, but forgets that certain actions are forbidden, they must bring seperate Korabn Chatas for each category of the melochos performed.
If someone does a toldah (subcategory of the 39 melochos) they bring a Chatas. But for two Toldos of the same category, one Chatas suffices.
If someone never knew about Shabbos, like a תינוק שנשבה, it is a dispute if they are obligated to bring a Chatas for their transgressions. Acc to rav and shmuel, one is obligated to bring a Chatas, but r Yochanan and reish lakish say the person is exempt from a Korban bc they had no way of knowing and a Korban is only for Shogeg that is guilty on some level.
This dispute about a תינוק שנשבה is really a dispute between מונבז and r akiva. Munbaz makes a Torah comparison between shogeg and meizid and says jsut as intentional sins have awareness of wrongdoing while they are performed, so too Shogeg is only when someone performs the an act with some awareness of sin. (They are “Shogeg” bc they are not aware of the full severity of sin but they are absolved in they don’t know of the sin at all)

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White fire in the Torah

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The Gemara describes a therapy for a bad fever that involves using a thornbush and referencing the story of Moshe and the burning bush. Hashem used the thornbush bc it is so low and humble. Other therapies for boils, blisters, and demons are described.
Mishna permits anyone to go out with gold bells that princes go out with. Why aren’t we scared they will be taken off in the street bc they don’t “fit” regular people? Either they must be tied in to the garment or we’re following R shimon’s opinion that כל ישראל בני מלכים- are Jews at their essence are viewed as being noble like princes.
The rabbis don’t allow healings in general that are Amorite customs. Examples are eggs from a locust that helps for earache, tooth from fox that helps with sleep, or nail from gallows that helps with wounds. R Meir allows it bc these are effective healings and it is even permitted to go out with them on Shabbos. The Gemara rules leniently like R Meir.
One can paint a tree what is producing fruit too quickly and it’s not דרכי אמורי bc the red paint serves purpose of alerting the public to pray for the tree.
Effective healings are not דרכי אמורי, like getting rid of bones in throat, but random superstitions are forbidden. Putting glass in pot is permitted bc it is effective to get it to cook quicker, but the rabbis think it’s a dangerous practice.
One can put salt in lamps so it will burn brighter, and it’s ok to put clay under a lamp so it will burn slower.
It’s בל תשחית to waste oil in a lamp.
Toasting rabbis is no

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Hod of hod

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R Meir allows an amputee to go out with a wooden bottom fake leg. This leg is “like his shoe”, as it covers up that he’s missing a foot. R Yosi forbids this. The Gemara has much discussion whether the opinions are actually reversed, but this is the outcome of r Yosi forbidding.
This dispute between r Yosi and r Meir is relevant also in the laws of chalitza, when the woman takes off her brother in laws shoe. If she takes off her brothers in laws wooden shoe, it’s a dispute between r Meir and r Yosi.
There a sandal worn by those who work with plaster so their shoes don’t get ruined. This shoe is made from straw and sometimes worn all the way to the home. It’s a dispute whether it’s a “shoe” in regards to chalitza and wearing on Shabbos, and again, r Yosi would not consider it a shoe.
The wooden fake leg does not accept tumah bc it’s a wooden kli without a receptacle. If it’s has room for some soft rags to fit inside, it does accept tumah. The gemara has a dispute if this is only tumah from dead body or even tumas midras. Midras is reserved for items designated for sitting and placing ones weight, and the amputee does place his weight on it. On the other hand, its primary function is to hide his missing leg and not to support the weight.
Mishna mentions a double amputee who crawls on shins and knees. The amputee uses leather supports to crawl. He can go out with these supports on Shabbos. An amputee with no real usage of legs at all may go out with a low chair and hand crutches that he used to pick himself up and propel forward. However, if there are leg supports that attach to the stumps of his legs it’s forbidden, bc those easily fall off.
One cannot go out with masks used for play on Shabbos bc they are not a תכשיט or a מלבוש
When father separated from sons, the young boys could suffer from the separation. An Emotional remedy would be for the father to take a strap from his right shoe and tie in to the left arm of the son. The son may go out with this strap on Shabbos.
Although the rabbis don’t allow use of medicine on Shabbos, there are some healings that are ok bc they are not like potions at all. Like putting hot water on stomach, swaddling a baby to set limbs, rubbing water and oil to remove intoxication, “strangling” to set a vertebrae.
Abaye says many different ways of healing he heard from his “mother,” like for curing daily fevers.

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דף סה לע״נ הענטשע בת שמואל

When there a prohibition of מראית עין, there’s a dispute if the rabbis forbid it even in secrecy or only in front of people. Example is spreading out wet clothes on Shabbos where ppl can’t see, but if they did, they may think he’s wrongly done laundry on Shabbos.
Wad in ear for dripping wax is ok only if it’s tied to the ear. R Yochanan was lenient if it’s inserted tightly. Wad to catch blood is ok even ifs not tied bc it’s gross so no one will come to carry it even if it falls out.
False silver tooth is surely fine. A golden one the rabbis don’t let bc one may remove it to show it off, but r Meir is lenient bc it is embarrassing to take out a fake tooth.
Silver coins with images were put on wounds for medicinal reasons and one may go out with these on Shabbos.
When young girls had their ears pierced they’d have strands in their ears to make sure the holes didn’t close. They can go out with these on Shabbos but shmuels father wouldn’t allow his daughters to go out with colored ones.
Shmuels father wouldn’t let his daughters sleep right next to each other. Either bc it may lead to more desire for men or bc it may lead to forbidden act of women מסוללים.
There two possibilities for immersion. Either a מעיין- natural flowing water which can purify even if the waters move. Or a מקוה- rainwater that must be still. If one immerses in a river, they must be sure that its not a majority of rainwater bc then it wouldn’t be effective since the waters are not still. There’s a dispute in the gemara if after rainy season we must be concerned that the Euphrates River is filled with majority of rainwater.
Certain cloaks worn by Median woman had fasteners on them. One can put these on and wear them on Shabbos. But one can’t use a coin as a fastener bc coins are muktzeh.
The Gemara has a question if one may do הערמה to get a nut to a child in the street. Instead of carrying the nut in the street, a mother could use the nut as the fastener on her cloak and bring it that way. Maybe these “tricks” are forbidden, or Maybe they’re allowed bc this is anyway not a normal way of carrying.

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woven threads can accept tumah even in minimal amounts if they’re made specifically that way. Goats hair, even if it’s just twisted together and not technically “woven,” it’s considered woven and accepts tumah. The example would be a poor person taking a few strands of goats hair and twisting them as a necklace for his daughter.
Woven strands of goats hair accept tumah not only if they’re made for people clothes, like sackcloth, but even if they’re made as straps for animals to bind their harness. However, non woven goat hairs, like measuring strings, do not accept tumah.
We include items made even from the tails of horses and cows to accept tumah.
All these laws are true both for the tumah from sheretz and tumah from dead body. Even though these tumos are different in size and duration, there is a גזירה שוה that links the two.
After the war with Midyan, the Jews brought a donation from the spoils of war to atone for improper thoughts they had with the girls of midyan. These included special metal lingerie as well as ordinary jewelry.
A woman may go out with other strands of hair tied in her hair- her own, her friends, or even an animals. However, a young girl cannot go out with older woman’s hair and nice versa bc they will be rediculed and it will lead to carrying.
Our mishna holds that any jewelry that’s forbidden to wear in the street may not be worn in the courtyard either. However, the rabbis were lenient with woolen cap and a wig bc a woman should remain attractive to her husband. This is compared to a leniency r akiva introduced for a nidda to adorn herself to remain attractive.
A woman may go out with item in her mouth that help her breath or help pain with a tooth. She shouldn’t put them in on Shabbos so people don’t suspect her of carrying.
A gold tooth is a dispute between r Meir and Rabanan if it may be worn.

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Chametz in the house

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The real human being

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One s should not go to the street wearing armor and weapons. It is biblical carrying bc weapons are not ornaments or clothing. R Eliezer allows it bc he holds weapons adorn the person.
The dispute is based on the Neviims words that there will be no weapons of war in the future. Rabanan say this indicates weapons are not good things while r Eliezer says they only become unattractive once they are unnecessary. In a different version, r Eliezer suggests that the neviims words are not a reference to the times of Moshiach but rather to Olam Habba. When Moshisch comes, life will continue regularly and there will be weapons.
A proof to r Eliezer is the pasuk in tehillim that says “your sword will be girded on your loins,” but one can counter the pasuk is only metaphoric for Torah. However, the Gemara notes that even if so, a pasuk cannot be completely removed form it’s simple pshat.
There is tremendous value in 2 Torah Scholars studying together. The Gemara discusses 4 scenarios- of the two sharpening one another, speaking nicely to each other, listening to each other, and gathering each other when their Rebbe is unavailable. All of these cases merit great blessings.
שומר מצוה לא ידע דבר רע is a verse from Koheles interpreted that someone who performs a mitzvah correctly has even the power to nullify Gods decrees against him.
It’s bad to raise wild dogs- they turn away kindness and there’s a story of a woman miscarrying from one.
A garter holding up stockings is not a כלי bc it doesn’t directly serve rhe person. There’s a type with a chain connected that is a כלי and susceptible to tumah. The reason is that the chain prevents someone from taking large steps which is a function so that girls don’t lose בתולים.
We derive from the Tzitz that an ornament of any size can be a כלי. The Tzitz was size of 2 fingers breath wide. It had קודש לה written on it. There a dispute if Hashem’s name was written on the top line out of respect or in the same line as קודש.
Even think we’ve learned about minimum dimensions for a cloth to accept tumah, a small woven cloth made intentionally to be a small garment does accept tumah.

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The distant road

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Even if amulets cannot be brought into a bathroom, they may if they are covered by leather. However, Tefillin can’t be brought into a bathroom even though they are covered in leather bc of the exposed ש on the outside of the leather box.
One shouldn’t go out on Shabbos wearing armor that may give appearance he’s giving to war.
Woman who goes out with signet ring is doing a forbidden act from the Torah. A man who goes with the signet ring is not bc for men it is a תכשיט. A man who goes with plain ring is doing biblical issue bc men didn’t usually wear rings, but a woman in plain ring is not issur from the Torah. In this regard, we treat men and women like two separate “populations” and we don’t say a תכשיט for one is automatically a תכשיט for all.
Since shepherds wear sackcloth clothing, it’s considered garments and Anyone May wear them outside on Shabbos.
An ornament is only batel to the body if its a normal one. A brooch is an example of an ornament that’s still forbidden from the Torah bc it’s not so common.
A little spice box women would go out with to help their odor or flask of balsam oil- R Meir says it’s forbidden from the Torah, the rabbis say it’s batel to the body but we’re concerned woman may remove it so assur rabbinically, and r Eliezer permits it completely bc woman wouldn’t remove it and embarrass herself that she has an odor problem.
If there are no spices in the box, all agree that it’s assur from the Torah bc it’s carrying the box. When there are spices, we consider the box as subordinate to the contents, but without the actual spices, it’s carrying the box.
Gemara had mentioned balsam oil so the gemara mentions that before the חורבן the navi chastises the people for being too into luxuries like balsam oil. The rabbis legislated post Churban not to use matters of pleasure and joy, but this didn’t include balsam oil which is just pleasure.
The navi ciritizes the practice of couples swapping wives and says it will be the cause for exile.
Urinating before ones bead, not doing נטילת מדים with lot of water, and having ones wide complain that she isn’t treated to jewelry can cause someone to become poor.
The navi criticizes the practice of some Jewish girls who would use different tactics to attract attention of the boys.

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Really desiring thanking HaShem

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A person shouldn’t wear a single shoe in the street. (Ppl May redicule him and he’ll remove the shoe and carry it) If he has a wound and that’s why he’s wearing one shoe it’s permitted. There are two ways to understand this. A. He ordinarily wouldn’t wear shoes but he doesn’t want the wound to be in pain by striking things he steps on so he wears jsut one shoe on the foot with the wound. Ppl understand that and won’t make fun of him and so it’s ok. B- he ordinarily would wear both shoes but he doesn’t want his shoe to irritate the wound so he doesn’t wear a shoe on the foot with the wound. People see the wound on the foot without the shoe and don’t make fun of him.
When one puts on shoes, r Yochanan advises putting on the left first bc left is significant by wearing Tefillin. The braisa says to put on right shoe first. The gemara says certain amoraim would practically do either way while some would put on right first and tie the left first.
One is not biblically carrying by wearing Tefillin in street on Shabbos. Tefillin are considered a garment bc they are typically worn. However, the rabbis say it’s forbidden to wear Tefillin in the street bc one need to remove them when going to the bathroom and this will lead to carrying. These points are true whether or not there is an obligation to wear Tefillin on Shabbos.
An amulet proven effective may be worn on Shabbos (it protects the body) for any level of sickness. It may even be worn to protect against future illness. It should be worn though and not carried in ones hand. It shouldn’t be attached to jewelry so it doesn’t look like it’s being worn as jewelry which it’s not. It may either written names of Hashem or pesukim or jsut roots of some herbs.
One can wear an amulet proven to work or an amulet written by an expert writer of amulets even if this particular amulet has not been proven.
In order for a writer of amulets to prove he writes legitimate amulets, he must be able to cure 3 different people with his amulets. Otherwise, we may say this particular person he cured had good מזל. If he cures 3 people with the same amulet, this amulet is certainly effective but the writer hasn’t proven he’s an expert for another amulet unless he writes 3 dif types.
Amulets that have Hashems name have limited amount of kedusha. They certainly require גניזה and should not discarded regularly. They do not merit to be saved from a fire on Shabbos (where the rabbis only allow preserving essential כתבי הקדש). The gemara is unsure whether one can enter a bathroom with an uncovered amulet.

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Sefiras omer vs. sefiras yovel

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A ring with a signet can be considered a תכשיט for a man and yet for a woman it would be a משוי. For a woman, she would be carrying the signet while the signet would be batel to the mans body.
Sometimes women use needles to hold stray hairs. Those needles a woman could go out with Shabbos bc she wouldn’t remove, just like she can go out with a garter to hold her stockings. Other type of eye-less needles are more like jewelry and those are forbidden to wear on Shabbos bc she may remove them.
It is forbidden to wear the wooden sandal with nails on the bottom. The source of this was a tragic incident when these sandals were a cause for Jews to die. There’s dif versions of the exact story, but the main point is the Jews heard noises/were concerned the Enemey was comign to attack them and in their own panic, they stampeded each other and many died. Since this story happened on Shabbos, the rabanan said not wear this sandal on Shabbos (and yom Tom which resembles Shabbos)
The rabanan only outlawed the sandals like the ones in the story that have many nails to strengthen the stitching. If there’s jsut some few nails for decorative reasons, the sandal is permitted. (Dispute is this means 5,7, 13 or maybe even 22, or 24!)
If the nails are not attached regularly, it is permitted. If one made it more like a shoe, it is also permitted. If the entire bottom is loaded with nails it is permitted. The only sandals forbidden are those that were used in the story.
It is forbidden to wear the sandal even inside the home. There’s a Machlokes if one can carry the sandal around in the house bc he may come to wear it, but the gemara rules leniently.

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What peah teaches us about Rosh Hashana

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A kli is susceptible to tumah. If it’s primary function if removed, is it still susceptible to tumah? It is has a secondary function that resembles the original function, it retains the tumah. If it has a secondary function that is unlike the original one, then it’s a Machlokes if it could still have tumah or not. So, for example, a bell with a clapper inside is a kli bc it functions as a noisemaker. If the clapper is removed, does it still have tumah? Some say it still has tumah only bc it could still make noise by hitting it on the side of a pot, while others say the fact that it can be used as a cup is enough to retain the tumah.
Utensils that function only for animals do not accept tumah. Nontheless, a metal shoe for animals does accept tumah bc of a secondary function it has. Some say it has to resemble its main function, so the secondary function has to be something like a person using the shoe in times of war to flee. Others hold the secondary function does not have to resemble the original one, and even functions that drinking from the shoe or using it for oil cools give it susceptibility to tumah.
All agree regarding the unique tumah of midras (if a zav/Zavva sit on a chair made to sit it becomes an av hatumah) that if the chair/mat no longer has a primary function of sitting then the tumas midras is lost.
Regarding the jewelry of ירושלים של זהב- r Meir holds it a a burden and not jewelry at all and one is biblically prohibited form wearing it on Shabbos. The Rabanan say it’s not a burden but it can’t be worn bc someone may take it off and come to carry it. R Eliezer says it may even be worn ideally, bc since it is only worn by very distinguished women, there’s no concern they’d take it off to show someone else.
Tiaras are a dispute in the genara if they can be worn. Some say they are reserved for distinguished women who wouldn’t take them off.
The Gemara notes that there’s no question about wearing two belts on Shabbos. Rashi explains it is certainly forbidden bc the second belt is a burden.
A ring without a signet is forbidden rabbincally bc a women way show it off. The mishna implies one with a signer is a total burden and biblically forbidden. It seems the signet is the essential part of the ring.

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Slaves used to have different חותמות they would were as indications they were slaves. It is not real carrying on Shabbos but the rabbis were concerned about the slave taking it off to conceal that he was a slave. This concern applies to emblems made by the save himself, but an emblem made by his master can be worn bc the slave would be too scared to ever take if out out of disrespect.
Even the emblems made by the master may only be worn on the slaves neck, but those attached to the garment are forbidden. We’re concerned the emblem may fall off and the slave, scared of his master seeing the garment without the emblem, may come to fold it over and wrap it on his shoulders which is carrying on Shabbos.
Metal emblems are always forbidden bc if they become detached the slave may be compelled to carry them back for the owner. The permit is only for clay ones.
No emblems are considered כלים and so they are not susceptible to tumah. They don’t “decorate” the slave.
Sometimes slaves went out with bells on them. Those are certainly כלים because they “adorn” the slave and could become tamei. Slave can’t go out on Shabbos with one on the neck bc if it became detached he may carry it back. One sewn into his garment is ok.
Animals only sometimes went out with bells. Plain animal bells cannot become tamei bc animals aren’t adorned. If the bells have clapper in them and make noise, they do accept tumah, bc making noise is a significant function for humans.
Bells on doors do not accept tumah bc they are battel to the door which has not tumah as its part of the ground.
Bells for animals or children are only tamei if they have the clapper in them. If they became tamei with the clapper and that the clapper is removed, the tumah still remains bc the bell could still make noise by banging against a pot.

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A woman may not go out with strands of wool and linen in her hair on Shabbos. The reason is that these things are a chatzitzah for the mikveh, and we’re concerned for a woman who had to go to the mikveh on Shabbos. She would take off the strands before immersing and afterwards she may carry them outside in the street. This is only a concern for strands that are very tight. Other strands of hair are not as tight and are not a chatzizta, and woven thicker strands are also not a problem bc they do not get so tight. If, however, the strands were dirty and one would one to remove them before bathing, it may be problematic even though they are loose.
Strands of wool/linen on the neck have different status. Sometimes they are placed to hold clothing and are loose so the woman does not feel strangle herself. Those are not a chatzitzah and may be worn on Shabbos. But the ones worn as part of an ornate “bib” were tied very tight (so the woman would appear plump) are a chatzitzah and cannot be worn on Shabbos.
Strands of wool/linen stuck into the holes of pierced ears are fine to go out with on Shabbos bc they are not removed.
A person can go out with an effective amulet on Shabbos.
A woman cannot go out with any jewelry that she may be tempted to take off and show her friend. We are scared she may come to carry it. This includes rings and pins, bracelets etc.
Any hat is fine bc a woman would not uncover her hair. Anything ornaments tied to the hat are fine, but untied ornaments are a problem.
Caps under a head covering is a dispute if the woman may come to take them off or not.

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Rethinking putting stumbling blocks in front of the blind

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Yosi Ben yoezer

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Children of Shmeul it says in pasuk they didn’t follow their fathers ways and went after money. It’s a dispute what exactly they did. Either they explicitly requested their maaser portions, they judged cases of ppl they invested with, they took too much maaser, or they took the gifts supposed to go to kohanim.
With dovid and batsheva, Rebbe defends dovid and says he didn’t really sin. Uriah sent her a bill of divorce that was effective and when dovid slept with her she was not married. Dovid caused Uriah’s death but that’s defended bc Uriah was מורד במלכות- he was disrespectful to Dovid. Perhaps dovid should have tried him in the Sanhedrin and not personally caused his death, but his death was certainly no murder.
There’s a a dispute between rav and shmuel if Dovid sinned by believing lashon harsh about מפיבושת. The background is that מפיבושת was yonasans son, shauls grandson, was taken in to dovids house after Dovid became king. He was a tremendous Talmid chochom. When Dovid was forced to leave the palace when Avshalom rebelled, Mefiboshes did not come with him. His slave, tziva, slandered Mefiboshes and told Dovid he was no longer loyal to him and secretly he wished to become King. Acc to Rav, dovid immediately accepted the slander and gave away Mefiboshes property to tziva. According to rav, the punishment for dovid believing the slander was that his own kingdom was split, which led to idolatry and then the destruction of the temple.

Shmuel disagrees and says Dovid did not believe the lashon harah. Dovid came back and found signs that Mefiboshes was not loyal to him and that’s why he really gave away his property.

The Pasuk seams to say that Shlomo wives caused him to do avoda Zara, but the Gemara says it means he wanted to sin but didn’t actually do it. However, since Shlomo should have protested against the sins of these women and he didn’t, he was held accountable.
When shlomo married daughter of Pharoh, the angel Gavriel through a reed in the sea and it formed a little island that became Rome. With more idolatry in the days if Yarovam, the island developed more and more.
Yoshiya is deceived as “returning to Hashem,” so one opinion says he must have been a sinner initially. However, another opinion says he wasn’t a sinner but rather that he regretted judging court cases from 8-18, and he returned all money to parties he had ruled against.

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Why the luchos could be read backwards

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There a concept that the leaders are held responsible for the sins of their flock.
One should rebuke someone else for a sin if there is some possibility they will listen.
In Yechezkels vision of the חורבן, he originally describes that the tzadikim would be spared punishment. Gavriel the angel was to place a letter ת on their forehead and they’d be spared. However, the middah of Strict justice convinced HKBH to punish the righteous also for not protesting the sins of their generation. HKBH listened and the punishment actually began with the righteous.
According to Shmeul, the merits of זכות אבות have run out. (Either in days of Hoshea, Chazael, Eliyahu, or Chizkiyahu.)
There were four people who never sinned- בנימין, ישי, עמרם, כלאב- they still died bc after Adam sinend, death became a way of the world even for those who don’t sin. (Moshe and Aron seems to be a dispute if they sinned)
It’s a dispute in the Tanaim, but the genara favors the opinion that Reuven did not literally sin and sleep with Billah. He moved his fathers bed into his mother’s tent. Acc to one opinion he came close to sin but Tefillah spared him.
Eli had two sons who “didn’t follow his ways”- chafni and Pinchas. Pinches was surely rightoeus as we find his grandson was a Kohen serving in the temple. For Chofni, it’s a dispute if he was a big sinner or not. The pesukim say they committed adultery, but it could mean either that jsut chofni did or that they don’t bring the bird offerings of women quick enough and that delayed them from returning to their husbands. Either way, Pinchas has was guilty of not protesting his brothers ways.

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Comparison between yaakov and eisav and the Goats of Yom kipour

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Female sheep can go out with their tales tied down so males don’t mate with them.
When lambs are born, their fleece is licked perfectly white by the mother. The owners would cover the fleece with some leather to preserve the pristine whiteness. The animal can go out with this leather covering on Shabbos
Animals can’t go out with certain protective items that may fall off in the street. Bc they’re expensive, the owner might come to carry them if they fall off in the street. Examples are cushion By the camels tail that is only tied to its tail, the “ladder” on the donkeys neck that protects it from scratching, straps on donkeys feet, straps on chickens legs, the little wagon under the tail of a ram, or the pieces of special wood stuck in the nose of female sheep to cause sneezing so the worms in their heads will fall off.
It’s forbidden to move animals in street giving impression that they’re being taken to the market for selling. Examples are tying bunch of camels to each other and leading one or Taking a cow with a bell.
Animals can’t be walking in the street with their legs bound, either front left with back leg, or leg itself bent. Since the animal finds this painful, it by definition is considered carrying a burden
When pulling animal by leash, the end of the leash should not extend more than tefach down, and also, the leash should not drag by the ground.
Animals cannot go out with identifying cords (to make sure chickens for example don’t get mixed up)
Holding multiple leashes in one hand, some of wool and some of linen, is not an issue of kilyayim Unless they are tied together around the hand.

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Do we really experience Nissim every day?

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Donkeys are cold and can wear saddle cloths in the street to protect their body with warmth. However, this is only if was “tied in their body on Friday,” meaning that the donkey usually wears this saddle cloth and it is treated like a garment for it. A saddle is a dispute if it can be worn bc it’s doesn’t add much warmth.
Rams can go out attached together (it helps protect them in the street) They can go out with leather patch protecting them from attacks of wolves who go after the male sheep. Rams can go out with leather covering their genitals so they don’t mate with females. Females can go out with their tails held upward so the genitals will be exposed and males will come mate.
One can’t do excessive טירחא on Shabbos. Regarding laboring for animals, to take them out of suffering both rav and Shmuel permit. For example- putting on a saddle cloth to keep donkey warm. To give them additional pleasure- like placing on a feeders basket around their necks, rav allows but shmuel does not. Taking off a saddle may be forbidden bc it could just fall off the animal by itself and it’s not necessary to take it off by hand, or perhaps rav does hold its muttar to give animal a pleasure of cooling off. Putting on a saddle may be permitted jsut like putting on a saddle cloth or it may be forbidden bc it’s doesn’t add significant warmth.
Animals and people may go in street with amulets that are proven to work. It is necessary for an amulet to be proven that it works for animals and not jsut rely on proof it’s effective for people.
Animals may not go out with shoes on Shabbos bc they may fall off and owner will come to carry them
Sometimes goats go in street with pouches over their udders to either catch milk or to stop lactation- one tanna allows both, r Yosi forbids both, and r Yehuda allows the one that stops lactation and forbids the one that catches the milk.
One can’t perform act of healing of sickness on Shabbos (it may lead to grinding herbs on Shabbos). For ones animal that is sick it is a dispute but the gemara rules it is ok.
Story about a man left with Baby. He couldn’t afford a wet nurse and a miracle occurred and he grew breasts to nurse the kid. One opinion is that this reflects on the greatness of the person and one opinion says it reflects on the weakness of the person that he couldn’t have normal nature work for him.

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The meaning of צעקה

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Leash for a goat should be tied in holes into its horns, bc if it just around its neck, the leash will easily slip off and the owner may come to carry it in the street. The Gemara is unsure about if the rope tied into its beard.
A cow cannot go out with a strap between its horns. If the strap is for decoration, it is certainly a problem (bc it is unusual to adorn cows and it’s therefore considered a burden). If it’s for protection, to control the cow, it’s really excessive protection and subject to a dispute if excessive protection is considered a burden or not. (Same dispute as the nose ring for camel and leash for a cat form yesterday)
A red heifer is only kosher if it has not performed “work.” Carrying a burden would invalidate it.
A horses collar if it’s easily pulled by the owner is certainly not a burden as the mishna stated. But if it’s jsut wrapped around the neck and hard for the owner to pull, it’s a dispute if the collar is considered a burden. (Rashi holds one opinion is lenient for adornments on animals and tos holds even wrapped around it still provides some protection bc the owner can grab it.)
A persons rings can become tamei. An animals ring cannot (they are not classified as כלים). If a person had a ring and it became tamei, it would remain tamei even if a person started using it for his animal bc no change has been done To the ring. If one performs a physical change to the item, it loses its tumah. (R Yehuda says this is only if the change is destructive)
An item used by people on animals, like a collar leash or a staff that drives animals is considered a kli bc it’s used by people.
A ring used in a belt is so a kli bc it’s an adornment to the garment and not directly for the person.
Only metal rings can become tamei but not wood ones. The only wooden keilim that become tamei are those that have a receptacle.
A sewing needle that was tamei and had its eye broken would lose its tumah (it’s not longer useable for its original function), but a needle made without a hole to be a pin come accept tumah.
On Shabbos a woman is not doing a melocho Doraysa wearing a finger ring. But if she wears a ring with a seal she is liable. A woman who wears a pin isn’t doing doraysa carrying but if she wears a sewing needle with an eye she is carrying.

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It’s forbidden to insulate on Shabbos itself even if the material does not add additional heat. (Lest one come to heat up the food to peak temp before insulating)
If one insulated correctly before Shabbos and it subsequently fell off, it is ok to replace the insulation
Cold water may be insulated. (Rashi explains it means to keep it cool)
Cold food that is typically insulated to keep hot- there’s a dispute whether it’s ok to insulate it to keep it cold. Rebbe himself switched his opinion on the matter
There is no prohibition of בישול עכום with water.
One can add additional layers of insulation to food on Shabbos. Moreover, one can switch the insulation on Shabbos
It is permitted to insulate a כלי שני.
If a pot lid is muktzeh and completely closes the pot, there is no way to get out the food.
One cannot crush snow or hail on Shabbos. (Rashi says it’s like creating new water.) but it’s ok to put ice inside a cup of water
Ones animal can’t do work on Shabbos, like carrying. However, a rope used to lead a camel is not carrying. (Anything for the animals well being is not a “burden.”)
A female dromedary needs more retaraisnt and she can go out with a nose ring leash. For her, a rope would be carrying, bc it’s ineffective. The nose ring for a camel is excessive restraint and that’s a matter of doubt in the gemara if it’s ok. Ultimately the gemara favors the opinion that permits that.
Any animals that usually go out with a collar may go out with collars and be pulled by them.
A rope collar for big beasts is carrying bc it’s ineffective. For a small beast it’s ok. For a cat it is excessive restraint and it’s a matter of dispute, but again, like the camel with the nose ring, the gemara favors they opinion that permits it.

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The importance of the Kohen for tzaras

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The mishna discussed the scneario of using wool shearings to insulate a pot where the wool is muktzeh and one has to shake off the shearings to access the food. According to rava, this is only if one didn’t designate the shearings for insulation, but if they were designated, they are no longer muktzeh. Without designation, however, they are very much muktzeh even thigh they have been used now for insulation. Acc to ravina, is someone used regular wool shearings for insulation they become non muktzeh naturally by being used for insulation. The mishnas case is only by wool shearings of a warehouse that will clearly be returned to the shelves, and only in that case are the shearings muktzeh.
Hardened branches that were harvested for firewood are muktzeh. If someone wants to use them as makeshift chairs on Shabbos they need to designate them before Shabbos. There’s 3 opinions for how to designate. Either simply using it as a chair on Friday, by mentally designating it permanently as a chair, or by fixing the branches as a chair, like tying some together.
Dirt is muktzeh but someone can designate dirt before Shabbos for usage in the home. In this scneario, everyone agrees that mental designation suffices because there is no action to “fix” the dirt for usage.
One is allowed to wear a bandage on Shabbos in the street if it is functioning properly. If not, it is forbidden and is carrying, unless one wore it that way on Friday.
One of the 39 Melochos is ממחק- smoothing down. One can’t shine a soft metal like silver on Shabbos with materials that will inevitably smooth down the metal. Sand is acceptable acc to r Yehuda if it won’t smooth down and acc to r shimon if it’s even possible that it won’t smooth it.
A Nazir who can’t cut hair is allowed to use sand to wash hair acc to r shimon bc דבר שאינו מתכון מותר. On Shabbos as well r shimon would allow and not be concerned for hair becoming detached. But r Yehuda would not allow
Certain rabbis held that men cannot wash their hair will certain shampoos bc it’s feminine activity and לא תלבש בגד אשה. Others felt it was כבוד הקב״ה to do so.
One is allowed to pull out a turnip by its exposed leaves soil on Shabbos and it’s not a problem of moving soil bc it’s indirect movement.

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Antigonus Ish Socho

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The idea of seeing the person and not just the blemish

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The mishna has a group of materials are forbidden to use for insulation only when they are moist. When they are moist, they add heat, but when they’re dry, it’s muttar bc they don’t add heat. ( straw grape skins grasses or fibers) The gemara in unsure if this is only when they’re naturally moist or even externally moist
Fruits and clothing can be used or insulation. (Dispute beteeen mishna and braisa if they are ok if moist). Dove feathers, sawdust, splinters form flax combings are all ok.
There a story about Elisha who risked his life to wear Tefillin when it was outlawed by the romans. He lied and said his Tefillin were dove feathers and they miraculously appeared that way. The jewish people are compared to a dove and are only protected through mitzvos.
Hides are acceptable for insulation and are not muktzeh bc they are fit to lie on. The Gemara has a dispute whether this is only for an ordinary person who might use the hides to lie on, or even for a professional leather maker. Perhaps for the אומן it is muktzeh bc they wouldn’t want to mess it up.
Cotton shearings are ok for insulation but they are muktzeh. This presents a challenge when opening the pot to take out food. The shearings cannot be moved directly;rather, one picks up the lid of the pot and shakes off the shearings.
The number 39 melochos is based off the 39 activities of labor performed in the mishkan. Additionally the gemara mentions that the word מלאכה appears 39 times in the Torah.
It says Yosef came to the house (of potifar) to do his “work.” It’s a dispute in the gemara if this is literal or a euphemism for sexual activity, meaning he was planning on sleeping with potifars wife.

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How the parshas name relates to tzaras. Why we celebrate the end of death

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Placing one kettle on top of another kettle in not considered hatmana. However, on Shabbos, one should not heat cold water by placing on top of a hot kettle.
Squeezing a cloth or turban on Shabbos is forbidden. (It’s cleaning the material) The Rabbis do not let one place his turban in place where it will get wet so he won’t be tempted to squeeze out the water. There’s no such conern by an ordinary rag.
Usually, raw materials that will eventually be turned into felt or threads would be muktzeh on Shabbos. If someone used these materials before Shabbos for insulating foods, the Gemara is unsure whether the items remain muktzeh. Perhaps by using the items for insulation, they items have been “designated” and transformed into insulating materials and would not longer be muktzeh.
Stuffing a pillow for first time on Shabbos is forbidden. (מכה בפטיש) However, it is allowed to return the stuffing to the pillow if it fell out.
Ripping a material in a shirt for the neck-hole is forbidden on Shabbos for מכה בפטיש. A barrel with a sealed lid may be opened on Shabbos bc there it is two items sealed together, not making hole in one item.
Launderers would stitch garments together so they wouldn’t be lost in the laundry. The rule is that until one starts to rip away these stitches, the two garments are treated like one kli. This is relevant to the laws of tumah- if a dead rodent were to make contact with one garment, both would become contaminated. This is is because the launderer has an interest in keeping the clothes together, even after the act of laundry (in case they get dirty again). But other situations are not like this. For example, piece of wood temporarily stuck into an axe as a handle would bro become a “part” of the Kli when it’s not being used.
An oven with an attachment of a receptacle. R shimon says the receptacle is not treated as the same kli as the oven, but r Meir says that rabbincally, we are strict to consider them the same kli.
Two blades stuck together to make scissors- when they are being used, they are certainly considered one kli. If the scissors is not in use, then really they are not considered one, but the rabbis were stringent to treat them like one kli. If the scissors became tamei, the rabbis are also stringent and require that both blades individuals receive the ashes from the Parah Adumah to become pure.

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What is the meaning of the word "Omer" and why is it so important

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We’ve discussed the rule of bosis for muktzeh also becoming muktzeh. The gemara introduces the concept of a בסיס לדבר המותר ולדבר האסור- where the bosis Is both for a muktzeh and non muktzeh item. If there is a basket that holds both a rock and fruits, where clearly the fruit is more significant than the rock, the basket is not muktzeh.
Even if the muttar item is only slightly more significant than the muktzeh, the base is not a bosis, like the case of a shovel holding both ash (prepared for usage) and woodchips. (Muktzeh)
Significance is relative, so broken wicks (muktzeh) in the Galil where there was a shortage of flax for wicks, would be more significant than oil. But outside the Galil, oil would be more significant than broken wicks.
There’s a special leniency to move muktzeh that is repulsive and disturbing, like a pale of excrement
The “coppersmiths bed”- a portable bed that is made to take apart and reassemble. As long as the pieces are not assembled “tightly” and one does not nail anything in, there is an opinion that it is permitted to assemble the bed on Shabbos and it is not מכה בפטיש bc the loose nature of the building is not “final.” (There is a dissenting view that forbids it.)
Sparks do not make a kli into a bosis bc they are considered to have no substance.
Generally, there is a dispute if one is allowed to indirectly extinguish a fire in Shabbos to prevent loss of money. Everyone agrees that it is forbidden to place a cup of water under falling sparks bc it may lead to direct extinguishing. Moreover, to protect that scnenario, the Rabbis dont allow setting up the cup of water even on Friday.
Hatmana- insulating food- is forbidden on Friday if the material adds heat. (Bc it may lead to insulating with ash/coal mix, where one will be tempted to stoke the coals). Examples of forbidden materials is olive pulp, manure, salt, lime, sand (even dried out.) wet straw, grasses, shreds of clothing.
With intense heat, like pulp of olives, it is forbidden even if the material is surrounding a box that wraps the food. But with less intense heat, like sesame pulp, it is only forbidden if the material directly wraps the food.

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The tragic story of Gechazi and the lasting hope of his legacy

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One can’t move a menorah that has dif sections bc if it falls one may be tempted to fix it and this is forbidden bc of מכה בפטיש. A large menorah with grooves may be mistaken for a sectioned menorah and is forbidden to move. A small grooved menorah is a dispute
It’s very complicated for how we rule between r shimon and r Yehuda regrading a lamp that went out on Shabbos. The amoraim were very divided on the issue.
R shimon does not subsribe to מוקצה מחמת מיאוס- so an old earthenware lamp is not muktzeh just because it is gross. But what about a naphta lamp which is so repulsive it would never be used as a kli at all? One opinion says r shimon concedes it is muketzeh even though it’s a kli. But a second opinion says it’s not muktzeh bc it cns be used to cover a pot or something else random like that. A kli is not muktzeh as long as it could theoretically be used for some random usage.
Women cannot wear jewelry in the streets on Shabbos bc they may take it off. Even wearing jewelry in the courtyard is forbidden lest they forget and wear it in the street. However, the rings are not muktzeh bc of the same principle that a kli does not become muktzeh as long as it is suitable for some random usage.
A Korban Bechor that gets a permanent blemish can be slaughtered and eaten. An expert must rule it is a real blemish. This shouldn’t be done on Yom tov, and if the expert wrongly did so, the animal remains muktzeh and is forbidden to slaughter even according to r shimon. This is different from leftover oil from a lamp that burned out bc there a person is anticipating that to occur but regarding the Korban bechor the owner is not anticipating that the expert will wrongly rule on Yom tov.
A woman may have a vow annulled on Shabbos or someone may have a vow permitted by rabbi for the needs of Shabbos. Here too, there is anticipation for the heter and the items of the vow would not be muktzeh.
When the lamp is lit, r shimon concedes it cannot be moved. The reason for this is because the flame is muktzeh and so the oil and lamp become a bosis for muktzeh.
R shimon allows דבר שאינו מתכון even where the issue is biblical and he is therefore not worried for the lamp being extinguished while the owner moves it bc its not the intent. The only reason it’s assur to move when it’s lit is bc of bosis to muktzeh.

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It is forbidden to climb or use trees on Shabbos/Yom tov (lest one come to cut off a branch) The rabbis even forbid placing lamps on trees for Yom tov bc one may come to ascend the tree to go move the lamp at some point on Yom tov, but on Shabbos, if the Halacha is like r Yehuda that a lit lamp Remains muktzeh for the whole Shabbos, it is ok to keep it on a tree for Shabbos bc there’s no concern it will be moved.
According to r shimon any Suitable item is not muktzeh on Shabbos, even if it’s not designated for usage. (Like an item in storage) Moreover, even if someone plants wheat and pushes it away from bring used, the wheat remains non muktzeh as long as it is usable.
There’s a different form of muktzeh that even r Shimon agrees to called הוקצה למצותו- set aside for a mitzvah. R shining concedes that oil that drips out of the lamp on Shabbos while the lamp is still brining is muktzeh. Similarly, parts of a succah or even its decorations are muktzeh for the duration of succos.
R shimon concedes that if someone placed dried figs and raisins go dry on the roof that they are muktzeh. This is bc in addition to pushing them away, these fruits become barely edible until they fully dry. Other fruits that were set out to dry Would not be muktzeh like r shimon
On Yom tov when it’s muttar to slaughter for food, there may be muktzeh concern to take an animal that usually grazes away for civilizations for long extended periods of time. This is certainly according to r Yehuda, and perhaps even acc to r Shimon.
A new egg is not muktzeh acc to r Shimon if it’s born on Shabbos. An egg with a undeveloped chick is certainly muktzeh.
There is a big dispute in the Amoraim how to rule between r Yehuda and r shimon
R shimon only holds a small lamp is not muktzeh but a big candelabra is muktzeh bc it’s usually left in place.

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Leftover oil in lamp lit on Shabbos is muktzeh according to r Yehuda but not muktzeh according to r shimon
מוקצה מחמת מיאוס- a kli that became gross and unlikely to be used on Shabbos. (Example: an old earthenware lamp, not lit on shabbks even) r Yehuda holds its muktzeh but r Meir and r shimon do not.
מוקצה מחמת איסור- a kli that was inaccessible when Shabbos began bc it would be violating Shabbos. (A lit lamp) it’s muktzeh acc to r Yehuda and r Meir but not acc to r shimon
R shimon agrees by large cup of oil or bowl lit that it remains muktzeh for Shabbos bc one had no anticipation that the candle would go out. He only disagreed by the small lamp.
Taking out oil from lit candle is forbidden bc of extinguishing. (Candle flickers) But r elezar son of r Shimon allows it if the flame was almost out
If one verbally designated a bed to hold money, the bed is not muktzeh. If one also used the bed to hold money, it becomes a “money holder” and it a muktzeh item.
If someone placed money on a bed before Shabbos, the bed becomes a בסיס and cannot be moved on Shabbos. If the muktzeh was moved off the bed on Shabbos, it’s dispute between r shimon and r Yehuda is the bed remains muktzeh
A removable wheel from a coach is treated like a separate kli from the coach. If there’s a muktzeh item on the wheel, the wheel becomes a בסיס and can’t be moved.

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Symbolism of fins and scales

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The mishna said one can’t move a cup to catch dripping oil from the lamp. The Gemara introduces a new reason for this based in the principle of ביטול כלי מהיכנו- if the muktzeh oil will fall in the kli, kli will become a בסיס base for the muktzeh and will also become muktzeh. Making a non muktzeh kli into muktzeh is rabbiniccslky forbidden on Shabbos (bc it resembles building/destroying the kli)
The issue of ביטול כלי מהכנו is not relevant to catching a muktzeh item that may become non Muktzah, like tevel. (Would become non muktzeh if it was tithed). Another similar example would be placing kli for chicks to use as a temporary ladder on Shabbos. This is ok bc the chicks will leave so it’s not ביטול כלי.
There’s a dispute between r shimon and r Yehuda regarding the scope of Muktzah. There are many different points they disagree about, but one is the idea of מגו דאיתקצאי- if something was not “prepared” for Shabbos at the onset of Shabbos, r Yehuda holds its muktzeh for the entire Shabbos no matter what occurs. R shimon says there is no such idea.
R Yitzchak holds one cannot move a non muktzeh item for the sake of a muktzeh item, even if it’s to save something. However, if the non muktzeh item was already in ones hand, they are allowed to continue and use it for a muktzeh item.
A beehive is not muktzeh if there is honey inside. During the winter when there isn’t much honey but there is jsut two combs left for the bees to eat, r shining says the combs are not muktzeh bc they are suitable for human consumption, but r Yehuda says they are set aside for the bees so they are muktzeh.
If a dead body is in the sun of Shabbos, one cannot move the dead body out bc it is muktzeh. They could put another non muktzeh item on top of the dead body and move both the body and the item together. If no body is available, there is a dispute if one can indirectly move the muktzeh by flipping it from bed to bed. The gemara favors that it is forbidden.
If there is a dead body around a fire and there’s no non muktzeh time around to move it with, there is one opinion that it’s muttar to move the muktzeh body bc otherwise ones distress about the body may cause them to put out the fire and violate Shabbos.

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The importance of mesorah

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Basic rule is that a כלי ראשון can cook but a כלי שני cannot. To illustrate, beis Hillel says that one can pour some cold water into hot water in a כלי שני. Beis Shammai, however, is stringent and does not allow it unless the hot water is being poured into cold.
Even though beis Hillel permits cold water to be poured into hot water in a כלי שני, he is stringent if the hot water is in a bathtub. (Presumably, the temperature there is hotter than drinking water) A washbasin is not included in this stringency.
Most spices may not be added to a כלי ראשון but may be added to a כלי שני. There are 3 opinions regarding salt. It’s either exactly like regular spices, or it may be added even to a כלי ראשון, or it may not be added even to a כלי שני.
Oil that drips from a burning lamp is muktzeh and cannot be moved. One should not move a non muktzeh item for the sake of a muktzeh item, and so, it is forbidden to bring a cup to catch the falling oil.
Even though one generally cannot move a non muktzeh item for the sake of a muktzeh item, the rabbis were lenient for cases of saving things. For example, a chicken lays an egg on Shabbos (muktzeh) one can cover the egg so people don’t step on it and crush it. This is only for frequent, regular cases but not for anomalous cases, like an egg on an incline one can’t put out a kli to catch the egg.

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It is forbidden to touch ones member while urinating. However, one can touch it to cover themselves while bathing in river, because the fright of drowning in the water will ensure one will not be aroused.
It is generally prohibited to cover ones bris millah, bc it looks like they are ashamed of their bris. But for modesty, one may, like when they are facing towards people.
It is recommended health wise to drink with eating, use bathroom before eating, open ones mouth while steaming, to rinse with cold water after bathing, and to drink hot water while bathing.
There’s an אנטיכי- either a stove with compartments, one for water and one for coals. Or it may be a pot with two layers- top for water, bottom for water. Either way, it is forbidden to drink hot water from it on Shabbos even if the coals were removed bc it the heat is retained so well.
In a kli rishon one can’t add cold water that would cook. One may add a lot of cold water at once that would only get warmed. Into a kli sheini one can add even a little cold water that will heat it.
There a prohibition on Shabbos of מצרף- of hardening metal. After metal is heated, if one adds a lot of cold water to the top of the kli the Metal can harden. It is a form Of מכה בפטיש.
Adding a lot cold water to a kli taken off the fire (and it’s hot water removed) if ones intention is to warm the cold water and not to harden the metal kli- this is a dispute of דבר שאינו מתכון. R Shimon allows it and r Yehuda does not.
מלאכה שאינה צריכה לגופה- doing a melocho not for its objective reason but alternative reason. Like putting out a wooden coal with fire so people don’t get hurt. This is a dispute between r Yehuda and r shimon. R Yehuda says chayav and r Sholom says patur. This issue is not the same issue as דבר שאינו מתכון, and in fact, Shmuel holds like r Shimon regarding דבר שאינו מתכון but like r Yehuda by מלאכה שאינה צריכה לגופה.
Extinguishing out hot metal on Shabbos is only drabanan and it may be done to make sure people don’t get hurt.

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With water heated up before Shabbos- one can’t wash their whole body but can wash hands face and feet. Rav holds limb by limb is fine (and maybe even the entire body except for one limb) and shmuel holds it is forbidden. The gemara seems to favor Shmeuls opinion that it is forbidden.
It used to be fine to bathe on Shabbos with water heated before, but the bath attendants were heating water on Shabbos so the rabbis forbade bathing on Shabbos. They still permitted sweating in the bathhouse, but people were really bathing and claiming they were sweating, so that was outlawed as well. It is however ok to bathe in the hot springs of Teveriah on Shabbos.
Someone who doesn’t listen to the Rabanan is called a “sinner.”
Included in the prohibition to bathe would be washing with cold water and then standing in front of a fire.
One cannot put pitcher of water close by a fire to reach יד סולדת הו, but it is ok for it jsut to take off the chill.
Regarding oil- r yehuda certainly holds that it’s exactly like water and can’t be by fire to reach יד סולדת but could be jsut close enough to take off the chill. R shimon Ben gamliel holds that by oil even jsut warming slightly is considered cooking and it’s forbidden unless one does it irregularly by smearing oil on the body and then standing by the fire. There is the tanna whose opinion is unclear. In one possibility, he holds oil is not subject to cooking at all even if it reaches יד סולדת בו
Water in a כלי ראשון has capacity to cook but in a כלי שני it no longer has capacity to cook.
One can’t talk torah in a bathhouse even in secular language. The one permit is to stop someone from doing a sin it is ok.
One can’t swim on Shabbos bc they may make a life preserver. It is questionable whether a large tub that has a run over it is included in this prohibition.

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Cooking on Shabbos is forbidden form the Torah even with derivatives of fire. Even slightly roasting an egg by placing it next to a kettle is assur from the Torah.
Cooking in the sun itself on Shabbos is totally permissible. Cooking in תולדות החמה- like a hot scarf heated by the sun- is assur rabbinically so it’s not consumes with תולדות האור. But r Yosi permits it and makes no decree
Even r Yosi agrees one can’t bury a raw egg is hot sand on Shabbos bc it either may lead to insulating with ash or muketzeh issues with moving the sand.
There was a story with ppl of Teveriah who set up b4 Shabbos a system of cold pipes running through the hot springs. The cold water would be heated automatically on Shabbos. The rabbis were against risk practice and did not allow the people of teveriah to use the heated water. The is either proof that fully insulating before Shabbos with material that adds heat is forbidden and/or that cooking on Shabbos with תולדות החמה is forbidden. R Yosi counters than the springs of teveriah are really תולדות האור bc they’re heated from fire of Gehonim.
On Shabbos, the Rabbis do not allow bathing even with water heated before Shabbos. However, one could use water heated before Shabbos to wash hands face and feet.
On Yom tov, beis Shammai does not allow one to heat up water to wash hands face and feet. Beis Hillel allows it bc of ״מתוך״- and this is a universal need.
Showering on Shabbos- r Meir forbids it even in cold water. R shimon allows it even in hot water. R yehuda forbids it in hot water heated even before Shabbos but allows it in cold water. The Halacha is like r yehuda

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If someone cooked on Shabbos, we generally make a distinction between whether it was intentional (food is forbidden) and unintentional (food is permitted). However, regarding the laws of שהייה we are stricter. The rabbis said that even if it’s done unintentionally, the food is forbidden to eat. This was a second decree because ppl were doing שהייה intentionally and claiming it was unintentional.
Eggs are an example of מצתמק ויפה and cannot have שהייה even if they are fully cooked (like the rabanan)
Beis Hillel permits “chazara” to a fire on Shabbos that is גרוף וקטום. The gemara adds that the food should be kept in ones hands and not placed on the floor. (Placing on a peg or on a couch is a safek in the gemara)
There are two version regarding the variable of דעת regarding chazara. In the first, stricter opinion, in addition to the food being kept in ones hands, there also must be דעת להחזיר. In the second more lenient opinion, it is permissible to do chazara if either it is still in ones hands OR there was דעת להחזיר even if it is currently on the ground.
If one switched the contents of the pot to another pot, there is a safek in the gemara if chazara is permissible.
All of what we’ve discussed so far was with a כירה- a rectangular shaped stove top that fits two pots. Regarding a תנור- an old oven with a tiny hole on top, since the heat concentration is so much stronger, it is always assur to do שהייה- even if it fueled with weak fuel, like straw. It is even assur to place food close to that תנור.
For a כופח- a Square stovetop that fits one pot and is hotter than a Kirah but not as hot as a tanur, it depends on its fuel. If it is fueled by straw, then שהייה is permitted jsut like a kirah. If it is fueled with wood, then שהייה is assur jsut like a tanur.

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As mentioned on daf 36, we have two possible ways to interpret our mishna. The divergence is based on the dispute between chananya and the rabbis about שהייה- leaving food from before Shabbos on exposed fire to cook by itself. The rabbis forbid this (bc one may be tempted to stoke the coals) while chananya permits it if the food is already מאכל בן דרוסאי- jsut edible. The gemara is ultimately unsure how our tanna here holds.
On Shabbos, beis Hillel permits חזרה- returning food to a fire, as long as the fire is גרוף וקטור- coals clearer away or ash covers the coals. However, this is qualified only to return food to the top of a stovetop but not to return the food inside the actual stove. (Looks too much like cooking)
As we’ve learned, one can’t put uncooked food on exposed coals to cook on Shabbos. (Like chananya, this is only b4 it’s edible) This law only restricts one to put food inside or on top of the Stovetop, but it is permitted to put it next to the stovetop. (לסמוך)
According to the rabanan that restrict שהייה for any uncooked food, there is a dispute in the genara whst they hold about מצתמק ויפה לו- fully cooked food that gets better the longer it will stay on the fire. If staying on the fire will be bad for the food, it certainly is ok(like flour based foods, figs, cereals, or dates.)
If someone placed ash over the coals to make it קטומה, but then the coals flared up again by themselves, the gemara is unsure if שהייה is allowed. Perhaps it is ok bc an act of cooling the coals was performed or perhaps is is assur bc now the coals are strong again. The gemara seems to also suggest a compromise, where uncooked food will be forbidden but fully cooked food that’s מצתמק ויפה לו will be permitted.

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Shofar and trumpets are a Tanaic dispute for muktzeh on Shabbos. One important variable is that a shofar is curved and usable as a cup for a child. R yehudas position is that the shofar is not muktzeh at all but the trumpets are. R shimon holds even the trumpets are not muktzeh (evidently he holds a utensil primarily used for issur is not muktzeh) R Nechemiah holds even a shofar is muktzeh bc he holds utensils can only be used for their primary use on Shabbos
The terms shofar and chatzarzros for confusing and can be used interchangeably. The gemara lists other examples or such phenomenons.
A stovetop can have food on it before Shabbos if the stove is fueled with straw or stubble. These materials wouldn’t really heat up food anyway so there’s no concerns. However, good fuel like wood is forbidden to fuel the stovetop for food on Shabbos with food on it (we’re scared the fuel may be stoked to expedite the cooking process.)
This prohibition of having food exposed on fuel on Shabbos is a dispute between chananya and the rabbis. Acc to the rabbis it is always forbidden if the food can use some xtra cooking, but acc to chananya is it ok if the food has reached בן דרוסאי- barely edible. The gemara is unsure whose opinion is reflected in the mishna.
One can shovel away the coals or put ash on them and then keep cooking food on the stovetop on Shabbos. Acc to beis Shammai this is only for hot water but acc to beis Hillel it is permissible to do this for food as well.
One cannot our food on a stovetop on Shabbos bc it looks like cooking. This is even if the fire if the fuel is covered with ash. But acc to beis Hillel, one can “return” food to a fire on Shabbos.

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Tremendously Large keilim cannot be considered movable keilim and they are therefore muktzeh on Shabbos and not subject to tumah. The size for excessively large is a kli that holds either 2 kor, 3 joe, or 4. (It’s a dispute)
We said bein hashmashos is determined by the redness in the eastern sky. We really mean that there is an intensity of redness in the western sky that shines onto the eastern sky as well
The well of Miriam is visible from atop Mt. Carmel.
During r yehuda’s bein hashmashos, r yehuda would rule that a Kohen cannot immerse in a mikveh. However, according to r Yosi he could bc r Yosi holds that bein hashmashos has not yet started
Before Kohen can eat Terumah (if he was tamei and he immersed) it must be definitely night. One should wait even until r YOsis bein hashmashos is over. It seems we are stringent both for r yehuda and r yosis bein hashmashos
Another sign for bein hashmahos is based on medium sized stars. One is still certain day. Two is Bein hashmashos and 3 is certain night
One who does melocho bein hashmashos is not liable bc it wasn’t certain Shabbos. But if he did melocho on fri bein hashmashos and also next day bein hashmashos, he is liable.
For those who are not expert, they should light candles while the sun is still atop the palm trees. On cloudy days, there are indications from roosters, ravens, and pumpkins about the status of day/night
There is a minhag to have 6 shofar sounds before Shabbos. First, one blow for ppl in the fields to stop work and come in. Second, for stores to close. Third, to light candles (and take off Tefillin) They would wait time for last minute cooking and then blow tekiya, Teruah, tekiya.
After the last sound, there is a dispute if Shabbos starts righter away or if there still xtra time. There may be extra time bc the one blowing shofar had to be left with time to take his shofar which is muktzeh back home.

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R shimon be Yochai did kind deed for the community. There was a road where doubt occurred about whether dead bodies were buried there and kohanim couldn’t go. RASHBI fixer this issue. He killed someone who ridiculed him and he also killed the person who originally told on him
B4 Shabbos a person should say in his house- did you tithe? Make eiruv? Light candles. He should say these things gently
Bein hashmahos one can’t tithe but they could tithe demai which is a doubt to begin with. Bein hashmashos one cannot make eiruv techumin but they could make eiruv chatzeiros and insulate pots
An eiruv techumin must be there at onset of Shabbos, intact. We treat bein hashmashos leniently, so if after the fact someone made eiruv during bein hashmashos, it works. Or if eiruv was eaten bein hashmashos, were lenient
Can’t insulate with elements that don’t add heat on Shabbos. Rabbis were scared someone would warm up food to leak temp right before insulating.
Can’t insulate with elements that add heat even on Friday. Rabbis were concerned someone would insulate with remetz- ash mixed with coals- and would stoke coals on Shabbos
Bein Hashmashos could be all day, all night, part of both. Makes dif for zav who sees bein hashmashos two days in a row. He may have seen 3 days in a row (korban+tumah) 2 days in a row (tumah) or seen then had a day separating (no tumah)
Bein hashmashos- like r yehuda. Rav yehuda explains it starts after sunset and goes for next 13.5 minute. Both when eastern sky is red and even when the bottom half is dark until the top is dark also. Rabba says it first starts when the bottom part of sky gets dark and lasts 12 min R Nechemiah says bein hashamahks is 9 min R Yosi says it’s blink of an eye after night begins acc to the other two

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For wrong judgement and bitul Torah, the Jews will be invaded and famine will come.
False paths and chillul Shabbos and Hashems name, wild beasts willl increase and cattle will be destroyed
For sins of murder, the Beis Hamikdash will be destroyed and the Shechina will leave.
For immoral relations, and not keeping shemita/yovel, the Jews are exiled
For bad language, calamities befall the Jews. Orphans won’t be answered. People can get lot of gehonim for bad lanaguage
Hydrakon can be a sign that someone has sinned.
Askarah (throat disease) happens bc of lashon harsh or eating things that haven’t been tithed. Or bc of bitul Torah
There’s a concept that the righteous can suffer on behalf of the whole generation. Same thing for school children
R yehuda and r shimon disagreed whether to be appreciative to the Romans or not. R shimon was hunted down by the romans and he fled and hid in a cave with his son. He survived on miracles. When he exited the cave, he and his son suffered from seeing ppl not engaged in Torah study. Eventually, they were calmed when they saw an old man running with 2 haddasim bundles, one for zachor and one for Shamor. R shimon became much bigger in Torah from his time in the cave.

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Men can be punished for past sins when they cross a bridge or any similar dangers.
Rav wouldn’t cross river on boats with non Jew so as not to be “grabbed” with him. Shmuel did the opposite bc angels don’t control two nations at once.
R Yannai wokld check the boat before crossing. A persons should not position themselves in danger. R zeira wouldn’t walk by olam trees on very windy days.
Torah says by putting up fence on a roof כי יפול הנופל ממנו- it is predestined that the is person will fall. But it is still prudent to put up fence so you’re not the cause of it
Person getting sick and bedridden should imagine themselves being judged and tried and that their line advocates are repentance and good deeds.
Women are punished for cleaning their kids clothes on Shabbos and calling the Aron kodesh a regular chest.
People’s children can die early for unfulfilled vows or for bitul torah. Alternatively, for lack of mezuzah or lack of Tzitzis.

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Hillel was more patient and humble than Shammai. It happened with 3 stories of potential converts, one who only believed in written Torah, one who wanted to learn Torah on one foot, and one one who wanted to be a Kohen gadol- Shammai pushed them away and Hillel converted then with great patience.
There were 2 people who made a bet if one of them could anger Hillel. One tried angering him By asking annoying questions on Friday afternooon and Hillel refuses to get upset.
The pesukim in Koheles emphasize the importance of fear of Heaven. Even with lots of Torah study, one really needs fear of Heaven to preserve the Torah. Otherwise, the Torah can spoil.
Pasuk in Koheles says don’t be too wicked means even if one sins, they shouldn’t continue to sin
Wicked know they will die but they are too addicted to pleasure to stop their sins
R Yosi said if one put out candle to save lamp or oil they’re exempt. But to save the wick they are liable. There are two explanations for the dif R Yosi holds מלאכה שאינה צריכה לגופה חייב, but destructive acts are liable on Shabbos only if the intent is to build something constructive in their spot. סותר על מנת לבנות במקומו . So putting out wick to save lamp or oil is exempt but wick is obligated. Or, alternatively, r Yosi holds מלאכה שאינה צריכה לגופה פטור, but if they need the wick to get charred so it will light better next time that’s called צריכה לגופה.
3 sins women are punished by childbirth- nidda, challah and lighting candles. Childbirth is vulnerable time and laxity in these areas is punishable at that time

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Extinguishing a candle is a melocho on Shabbos. But putting it out for a reason besides making the candle itself better would be a מלאכה שאינה צריכה לגופה- that’s a dispute between r yehuda (obligated) and r shimon (exempt). Examples would be to save oil, lamp, or save a wick, so someone could fall asleep better, etc.
Everyone agrees it is permissible to put out a candle for a life threatening scenario.
There are pesukim in both Koheles and mishlei that seemingly contradict each other and contradict points from tehillim, and bc of this, the rabbis did not want to have these seforim in tanach, but ultimately, answers are provided and they are included
Only live people can do torah or mitzvos. Dead people’s merit is greater than live people. Also, decrees from the dead (like moshe rabeinu) cns be greater than decrees of living Kings. When shlomo tried bringing in the Aron to the Kodeh Kodshim, rhe gates refused to open until he invoked the merit of his dead father, Dovid. This was the sign Dovid was forgiven for his sin with Batsheva.
Dovid died on a Shabbos when he stopped learning for one second. His body was muktzeh and it was moved only indirectly together with other non muktzeh items.
Laughter is described in Koheles as good and bad. It’s bad referring to laughter with the wicked that is jsut to give them reward in their word. It’s good for the righteous in the World to Come.
Happiness is also described as good and bad. It’s only good when it’s associated with a mitzvah. Happiness is a tool for prophecy and for learning Halacha.
A teacher should start torah lesson with a joke. Students should always be serious.
For most matters, we don’t respond to a fool. But in torah, we respond and answer a fools claims

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Rava explains the dispute in the mishna about using a garment as a wick for Shabbos candles to be based on whether it will light properly without charring it first.
There’s dispute between r yehuda and r Shimon for muktzeh. One relevant case is on Yom tov to to use broken pieces of utensils for firewood. R yehuda forbids it bc the broken shards are “Nolad”- viewed as new items that were born on Yom Tov and not designated for usage. Same would be for date pits and shells from nuts- when Yom tov began they were food items and now they are “born” once the food is off.
According to r yehuda that one can’t use broken shards for firewood, the Gemara wonders how we can make a fire with unbroken keilim bc once they break after the they first light one will be handling the fragments when stoking the fire. The gemara answers it is ok if one adds other wood that is not muktzeh bc then they are handling the mixture of both and not just the muktzeh item.
There’s a dispute between r Eliezer and r akiva about a garment between 3x3 fingers width and 3x3 hands width that a person designated for an insignificant activity (like plugging pipes of a bathhouse or holding a hot pot). After that, if the person threw out the garment, is certainly loses its susceptibility to tumah, and if the person stored it away in a chest it certainly is still susceptible to tumah bc the owner shows he regards the rag as being significant. The dispute would be in cases like if the owner hung the rag on a peg or put it behind a door.
One cannot take out oil from a lamp on Shabbos (it is a form of extinguishing). If a person makes a contraption of a seperate eggshell that slowly drips into the lamp, it is also forbidden to take oil out of the eggshell. The Rabbis forbid using such a contraption altogether for Shabbos candles lest one come to take out oil from the eggshell. Same thing for a backup oil from pottery. Only case it is allowed would be if the pottery was attached firmly bc then it’s like it’s one big kli is R yehuda allows it in all cases.
Dragging bench on soil on Shabbos is dispute between r Shimon (דבר שאינו מתכון מותר) and r yehuda (דבר שאינו מתכון אסור). It is ok acc to r Shimon bc ones primary intent is not to dig furrows but only to move the bench.
There’s a dispute in the gemara if the case is where one could easily pick up the bench (small ones). Perhaps in that case (small ones) r Shimon would not allow one to drag. Or, perhaps the opposite, if they were big benches that could not be picked up, even r yehuda allows it and the case of dispute is only by Small benches. The gemara ends up proving r Shimon allows one to drag even small benches.

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For tumas ohel, the only material from trees that accepts such tumah is flax. This is bc it is the only material from trees that we find is called אהל. We find flax called ohel from the mishkan where it was used as one of the 3 coverings for the mishkan.
Wood beams are not subject to tumas ohel even though the קרשים in the mishkan were world, bc the pasuk language is make kerashim for the mishkan, implying the kerashim was not the mishkan/ohel itself.
Hides and goat hairs are subject to tumas ohel, as they were used for the ohel of the mishkan.
R elazar wonders about non kosher hides being subject to tumas ohel bc the תחש that Moshe used for the mishkan covering may have been non kosher. It comes out a dispute in the Gemara if the תחש was kosher or not.
In regard to laws of tzaras and sheretz, where hides can become tamei, even non kosher hides can become tamei.
Tefillin parchment must be from Kosher animal. The Tefillin boxes as well. And even the straps. And the sinews that sew the boxes.
The תחש was used only once in history for the mishkan. It had one horn and we are not sure if it was domestic or wild animal.
A wick made of a garment folded up but not yet singed, R Eliezer says it is still susceptible to Tumah. He holds folding it does not nullify the status of בגד. R akiva says once it is folded it loses its status of בגד.
On Yom tov, there’s a dispute between r Yehuda and r Shimon if one can light with broken keilim (broken on Yom tov.) this is a muktzeh question.
When one lights Shabbos candles, they should light most of the wick protruding from the oil. (Not just the top)
Accordingly, if a folded up garment was exactly 3x3 fingers wide, like r Eliezer that it is still a garment, it can’t be used for Shabbos candles on erev shabbat that is also Yom tov, bc as soon as a tiny amount is lit it will lose its status of a בגד and it’s forbidden to light the broken pieces of keilim on Yom tov.

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Bitul on Chametz

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When it says בגד by tzaras, it specifies wool or linen. We include any sized cloth, even 3x3 fingers width. The pasuk also includes שתי או ערב- threads unwoven.

It also says בגד by tumah from dead rodents. Tana from r yishmael taught that we learn out that it is also only by wool or linen and not other materials. There’s a dispute between Abaye and Rava if R Shimon disagrees with R yishmael and does include other materials form tumah, at least if they are bigger and 3x3 tefachim. The source to include them would be או בגד.

We discover another braisa from r yishmael that includes other materials for tumah. How is that reconciled with the first braisa?

Either 1. It is a dispute 2. We include materials that are 3x3 tefachim and the first braisa only excluded them from 3x3 fingers 3. The first braisa was never discussing tumah, but rather the meaning of בגד by shaatnez and it was explaining this the only fibers forbidden to be mixed and wool and linen 4. The first braisa was not discussing tumah but rather tzitzis and it was saying the only materials obligated in tzitzis are wool and linen.

This is a major dispute if other types of materials are obligated in tzitzis. Rava certainly holds other materials are obligated as well
A night garment is exempt from tzitzis but a blind persons garment is obligated in tzitzis.
Schach cannot come from materials succptable to tumah. Even bundles of flax, unprocessed, that are only subject to tumah by tzaras, and not other tumah, cannot be used.
Only material of trees good for wicks is flax. Otherwise, they don’t hold flames well

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Balsam oil can be dangerous with fire, as evident in the story with the mother in law who hated for daughter in law and had adorn herself in balsam oil and then get goes to fire. She burned.
Tevel tamei (before grain is tithed) it is forbidden to burn it for fuel. Source for this din is based on the source that Terumah tamei can be burned. The source was HaShem said to Aron I have you 2 terumos (Tahor and Tamei) and so we compare the two. Jsut as Tahor Terumah one cannot enjoy its benefit (eating) until it is removed and tithed, so good tamei Terumah one cannot enjoy its benefit of burning until it is removed and tithed.
We prefer lighting with oil extracted from fruits and not oil extracted from trees. They don’t light well.
R tarfon holds only olive oil is acceptable for Shabbos candles. Other tanaaim vehemently disagree claiming that olive oil is a luxury not available to everyone.
בגד is a term for garment by laws of accepting tumah- like tumah from a Rodent or tzaras. The minimum size for a בגד is 3x3 fingers width. This seems like a scrap most would discard, but a poor person may use it and it’s therefore accepting of tumah.
R Shimon Ben Elazar says this Halacha of 3x3 fingers is not appliacable to plants except flax, mending that only flax is a plant that can make a בגד of 3x3 fingers. Other materials (like cotton) cannot and would not accept tumah. There is a dispute in the gemara if a larger בגד of 3x3 tefachim from other materials is also excluded or not in this opinion.
R yishmael categorically holds only wool or linen can make a בגד and no other materials, irrespective of size.
By the laws of tzaraas, the Torah says not only are finsihed weaves accepting of tumah but even the designated threads can accept tumah- the שתי and ערב- warp and the woof.

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The mishna outlawed burning Terumah temai oil on Yom tov for candles. This implies that on a regular day one can burn oil of Terumah that became tamei and Benefit from its burning.
Maaser Sheini the pasuk says לא בערתי ממנו בטמא- it is forbidden to benefit from the burning of tamei maaser. There are 3 possible sources to teach that Terumah may be different. ואני נתתי לך את תרומתיHaShem HaShem said He gave Aron 2 Terumahs.

“Mimenu” by maaser implies something else is dif from maaser and we apply that to Terumah

By Terumah it says תתן לו- and we expound ולא לאורו- that one cant take xtra portion of tamei Terumah to exempt Tahor Terumah bc it would “only go to Kohens light.” We see it would at least go to his light.

Regarding sacrifices that became disqualified and need to be burned, the law is that one cannot benefit from them being burned.
A tamei person who eats kodshim gets Kares but a tamei who eats Terumah gets מיתה בידי שמים. Kares is more severe. (Premature death +childless)
R yishmael said not to light with itran bc it has a bad smell. He’s scared someone may leave the room where the candle is. This shows that it is important to eat where the Shabbos lights are.
It is a mitzvah to prepare for Shabbos with things like bathing and wearing special clothes.
It is a dispute between beis Shammai and Beis Hillel if linen Garment should have tzitzis in it
The pasuk in eicha laments loss of Shalom bayis after Churban and that’s reference to loss of oil for Shabbos candles.
Balsam oil acc to one opinion is forbidden bc it smells so good we’re scared someone may take out oil that is burning and that would be extinguishing on Shabbos.

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We mentioned that there is Al hanissim in davening, but what about during birchas Hamazon? It’s only drabanan so maybe there’s no need but there is an aspect of פרסומי ניסא. The Gemara says one doesn’t “need” to, but if done, it should be during נודה and not רצה.
Once it’s concluded that one doesn’t have to say al Hanisim in Birchas Hamazon, the Gemara wonders about yaalev vyavo during Birchas Hamazon on Rosh Chodesh. (Rosh Chodesh is from the Torah but it’s not assur in work) It is a dispute but the Gemara favors the opinion that one must mention it.
On fast days there is the addition of עננו to davening. In the gemaras time, it was added to Maariv (night b4 the fast) shachris and Mincha.
Should we say Al Hanissim at Mussaf on Chanukah? (Like Shabbos or Rosh Chodesh) Chanukah isn’t “the cause” of Mussaf so maybe it can be omitted but on the other hand maybe once it’s a Tefillah said on Chanukah, it should have Al Hanissim. Ultimately, the Gemara says it should have Al Hanissim.
There are a few comparable cases that the Gemara discusses. They used to lain Haftorah by Shabbos Mincha but not on Yom Tov Mincha. So if it was both Shabbos and Yom Tov and they were laining Haftorah, should the Brachos include mention of Yom Tov. Another similar case is Yom Kippur that is also Shabbos. At Neilah, one should mention Shabbos as well.
There’s another case that the Gemara says is incomparable to Al Hanissim in Mussaf. We say Mini Chazaras Hashatz after Friday night Maariv. We do not say it after Yom Tov Maariv. If it’s both Shabbos and Yom Tov and we’re saying the mini Chazras Hashatz, we do NOT mention Yom tov. The reason is that to begin with, the mini Chazras Hashatz is not essential. It was added to davening to make sure no latecomer would walk home alone.
Terumah that is tamei has a mitzvah for it to be burned. However, on Yom tov one cannot fulfill that mitzvah and burn oil of Terumah that became tamei, bc one can’t burn on Yom Tov unless it’s dedicated for food. Even though we have a principle that a mitzvah pushes away an aveira, we do not use that principle here as derived from various Pesukim. Additionally, refraining from work on Yom Tov may also be a positive mitzvah and a mitzvah certainly can’t push away a negative and positive mitzvah.

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The Gemara concludes that the bracha is להדליק candles of Chanukah bc the lighting is the mitzvah and therefore if a child lit the menorah the mitzvah would not be fulfilled.
Women are obligated in Chanukah lights bc they were part of the miracle
Even a guest needs to light Chanukah candles. They can also use option of contributing a little money for the oil. In addition, if someone is lighting in their primary home, that exempts them.
Olive oil is the choicest for ner Chanukah. It is also the choicest oil used to produce black ink.
Someone who sees Chanukah lights should make שעשה ניסים (and שהחינו on the 1st night) if they won’t be lighting a menorah for whatever reasons
We keep שעשה נסים for each of the days of Chanukah bc each day was a new miracle
We say וצונו on lighting menorah even though it’s not from the Torah bc the Torah says we have to listen to the Rabanan. But there’s no bracha on separating demai bc demai is either a safek to begin with or only due to a minor concern that. There is a bracha on 2nd day Yom tov even though it’s a safek so ppl take will take it seriously.
A person with two entrances from two dif directions must light two menoras so ppl don’t suspect him of not lighting a menorah. We learn this concept form פאה where the Torah says to leave the corner of the harvest and not just designate any part of the harvest for the poor so ppl won’t suspect the farmer of not fulfilling peah.
A lamp with two seperate wicks can be used for two people’s mitzvah. But if the wicks will come together it is not kosher even for one person bc it resembles a torch which is not acceptable for menorah.
A person with enough money for either Shabbos candles or Chanukah lights should spend it on Shabbos candles bc of שלום בית. Chanukah candles should have priority over buying wine for kiddush bc of פרסומי ניסא.
Reward for lighting Shabbos and menorah candles is having sons who will be torah scholars.
The right time for Shabbos candles is not too early before Shabbos (it’s not apparent that the candles are for Shabbos) but also not right before. We learn this from the pillar of fire in the desert that overlapped a bit with the cloud during the day before the day ended.
We don’t use שמן שריפה for Shabbos candles. This is oil of Terumah that became tamei. It shouldn’t be used either bc one may tilt the oil out of zealousness to do the mitzvah of burning the oil or really it is only forbidden when Erev Shabbos is also a Yom tov bc there is a law that one cannot burn disqualified kodshim on Yom tov. (It is burning not for אוכל נפש)

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Chanukah light placed higher than 20 amos is no good, (normal line of vision does not extend beyond that point so it won't publicize the miracle)
The pit the brothers threw Yosef in was empty of water, but filled with snakes and scorpions.
Menorah should go on the left side of the doorway, (when one is entering) so the mezuzah is on one side and the menorah on the other.
The pasuk indicates that one should not perform the mitzvah of kissui hadam with one's foot, but rather with one's hand, and this serves as a source that one should not act disrespectfully with mitzvos. Similarly, one should not count money by the light of Chanukah and one cannot benefit from Sucah decorations.
There's a dispute between Rav and Shmuel whether one can light one Chanukah light from another. In one version, Rav forbids it specifically where one is using a wood chip to transfer the fire from candle to candle bc it is disgraceful to use mitzvah light to ignite an ordinary flame. Shmuel holds it is ok bc its being done ultimately for the sake of a mitzvah. In this version, even Rav would allow it is one lit the 2nd candle directly from the first. In a second version, Rav forbids it even when lighting directly, bc it temporarily weakens the first candle and that is disrespectful to the mitzvah.
In the Menorah in the Beis Hamikdash, the "western candle" would miraculously stay lit longer than the other candles, and they would light the other candles from it. The Gemara seems to prove from this at least that one may light one mitzvah candle directly from another. However, the Gemara counters that it depends on a bigger question by Chanukah- is the mitzvah the lighting itself or the "placement" of the menroah? This question pertains to a case where a child lit a menorah and an adult placed it down. If the mitzvah is the lighting, the mitzvah is not fulfilled. But if the mitzvah is the placing, then the mitzvah is fulfilled. If the mitzvah is the placing and the lighting is only preparing the mitzvah, then perhaps one cannot light one candle from another bc they aren't actually fulfilling the mitzvah with the lighting itself.

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Even with “bad” wicks that you can’t light with, you may use them as part of a big bonfire.
Can’t use שמן קיק- kik is either oil extracted from a certain bird, cottonseed oil, or oil from kikayon plant from Yonah.
If one adds some good oil into these bad oils, can you light with the mixture? It’s a dispute in the Gemara, and the issue is whether the Rabbis enacted a further decree outlawing it to protect the rule not to use bad oils.
Melted fat and dissolved fish innards are not acceptable as oil bc one may come to use ones that were not meted or dissolved.
For the menorah in the Beis Hamikdash, the pasuk says להעלות נר- to cause candle to go up by itself without any help from other things. This means bad wicks or oils can the used. But for the lights of simchas beis hashoeva on succos, it was fine.
To use bad wicks and oils for Chanukah lights depends on whether כבתה זקוק לה- if the menorah goes out during the 1/2 hour time, must one relight it. If yes, then you can’t use bad wicks bc they may go out and you’ll forget to re-light. But if you don’t have to relight, you could use bad wicks and oils for Chanukah.
There’s a dispute if you can use Chanukah lights for your own benefit or not. If you can’t, then on Friday night of Chanukah the Chanukah lights could be from bad wicks bc you won’t be reading from the light anyhow and won’t come to adjust the light.
There are 3 levels for chanukah. Basic mitzvah is one candle per home. מהדרין is one candle per person in the home. מהדרין מן המהדרין is to change the candles per night.
Beis Shammai says to change the number of Chanukah lights is descending order. Either כנגד ימים הנכנסים- how many days are still to come. Or we find precedent to go down from פרי החג- the bulls on Succos. Beis Hillel says to go up. Either כנגד ימים היוצאים- the days of Chanukah passed, or bc of מעלין בקדש.
Best place for Chanukah lights is outside ones door. If not possible, then at the window facing the street. If that’s dangerous, then even on ones table in their home is fine. There should be a shamash to indicate that the Chanukah lights are not for benefit.
On Chanukah, someone has a “right” to keep their menorah outside. If they put it outside and it caught fire with something, they are not obligated.

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One is not allowed to keep food that is still cooking when Shabbos begins on the fire (bc they may come to stoke the coals). However, once the food has reached בן דרוסאי- edible state, it is permitted (bc it’s less likely someone would stoke the coals). The equivalent with bread is if the bread turns crusty on its top that faces the fire it is ok to keep it on the fire. (R Eliezer requires it to be crusty on its bottom as well)
There’s a similar application of בן דרוסאי by בישול עכום. If a Jew cooks something to edible state, it is permitted to eat the food even if a non Jew finsihed the cooking.
By fires as well, one should not light a fire right b4 Shabbos and leave it by itself bc one may come to stoke the coals. But if the fire has already taken hold of “most” of it it ok. (There a dispute if that means each piece of wood must be mostly on fire or if the fire just needs to be sufficiently established)
A single piece of wood must have fire hold most of it to be left on b4 Shabbos. There’s a dispute if that is most of the thickness or most of the circumference.
Two anomalies where these rules don’t apply- by the Korban Pesach roasting it can be put on right b4 Shabbos bc the members of the group will remind one another and also the fire in the Temple lit to warm the Kohanim. (Bc kohanim are זריזים and would not stoke the coals)
Certain circumstances of reeds and date pits used as fuel for a fire do not require the fire to take hold on most of it b4 Shabbos bc they are easily combustible. Also pitch, sulfur, cheese, and grease.
The Rabbis forbid lighting candles on Shabbos with wicks that don’t draw the fuel well. Examples would be the wooly substance inside bark of cedar trees, flax who stems were beaten but not combed, floss silk, wooly substance under willow tree, green substance that grows on boats in the sea, wool or hair.

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According to Beis Shammai, one has to make sure his chametz is destroyed before Pesach. So it’s not enough to sell it to a non Jew unless we’re confident he’ll consume it before pesach. But beis Hillel says it’s fine if one removes it from his possession.
We are not allowed to feed animals on Shabbos unless they are our own, with the exception of dogs. Similarly, we can feed indigent non Jews ok Shabbos.
According to Beis Shammai, one cannot give clothes to a non Jewish launderer on Friday or a letter to a non Jewish postman on Friday unless the work can get done before Shabbos. Beis Hillel allows it if one was קצץ- they establish a set price for the job as opposed to the non Jew being paid for the time he works. If one was not קצץ- then beis Hillel still allows it if there’s enough time for the non Jew to reach the inside of the city if the mayor residents (the recipient of the letter) is fixed in the city.
One cannot set out on a trip with a boat within 3 days of Shabbos, unless it’s for a mitzvah need. We should not slay siege around a city within 3 days of Shabbos.
It takes longer to wash white clothing than colored clothing.
There is a melacha called דש/מפרק. Not to extract foods from within their cases. This can be like squeezing juice out of grapes. If the grapes were already cut open, there is a dispute if it would be biblical melacha to squeeze out more juice or we say the “beverage” is already out by itself. Similarly, one cannot squeeze honey out of a comb on Shabbos. But if the honeycomb was already cut open, it is a dispute if one can squeeze more honey out.
There’s a dispute regarding muktzeh between R Shimon and r yehuda. Muktzeh certainly applies to items that are designated for use, such as stones or sticks. But what about items that are designated for use, but not for use on Shabbos? Examples would be mats used to cover ships cargo, a goat for its milk, or dates intended to be sold. R Shimon allows these items to be moved while r yehuda prohibits it. It is a dispute between rav and shmuel how we rule.

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Why marror is after pesach

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How we got to Mitzrayim to begin with

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There’s a dispute between רבי and ר יוסי regarding the laws of לישה- kneading on Shabbos. Rebbe holds the melacha is even with just mixing the flour and water. R Yosi holds the melacha is only when one manually kneads the two. R Yosi simply holds that manual kneading is the forbidden act and it is true even with materials that mix well by themselves, like ashes with water or dyes.
Acc to רבה- even Beis Hillel agrees that one is not allowed to have a mill grind wheat by itself on Shabbos bc it makes loud noise and it disgraces the Shabbos. Acc to רב יוסף there is no such problem and only Beis Shammai wouldn’t allow the mill.
Regarding the dispute Beis Shmmai and Hillel about vessels resting on Shabbos, it is only about vessels doing work. But even Beis Shammai would allow incense to burn on ones property (soil) on Shabbos bc it is not a vessel doing the work.
Even Beis Shammai allows ones lamp to burn on Shabbos bc it they make the lamps הפקר so it’s not their vessels doing work.
Even beis Hillel agrees that food can’t be cooking by itself on Shabbos bc we’re concerned a person may stoke the coals cooking the food to expedite the process. We’re not concerned by foods where opening the oven would harm the food bc a person wouldn’t stoke the coals and harm the food. We’re also not concerned in cases where the oven is sealed bc there is a built in reminder not to stoke the coals since it is a bother to remove the seal.
Even for foods that are forbidden to be cooked by themselves on Shabbos, it is permitted by קדרא חייתא - if the stuff is totally raw bc then we aren’t scared someone would stoke the coals bc anyways the food isn’t for Friday night and by day it will get cooked by itself.
One cannot stir a pot of dye on the fire. (Tosafos- bc of dying and Rashi- bc it expedites the cooking process)

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A dead body transmits tumah to any sized material directly above it. There’s another law that when there is a “roof” above a dead body, at least one tefach thick, then the tumah spreads to anything under the same roof. By rabbinic law, one of the 18 decrees, a roof can be even something that is 1/3 of a tefach.
There is a law in tumah for foods that it cannot accept tumah unless it first became wet with a liquid. The law is that the emergence of a liquid has to be לרצון- acc to the will of the owner. If someone harvests grapes in a basket this has small holes and the liquid can seep out, presumably it is not to the will of the owner and it therefore cannot make the grapes susceptible to tumah. That was the opinion of Hillel. However, Shammai decreed as one of the 18 decrees that the juice from the grapes is “machshir.” One reason is that we’re concerned the basket may be impure and the liquids will become tamei. Tamid liquids are considered significant bc of their tumah and so they would be able to be “machshir.” A second reason is we’re concerned for a basket lined with pitch that would contain the liquid and it would be in the will of the owner. A third reason is we’re worried for a clusters of grapes that get tangled and the only way to untangle them would be to press them and causing liquid to come out (so it’s considered to the will of the owner) A fourth concern is one may check on the ripeness of the grapes by pressing them and causing liquid to emerge to his will.
By the letter of the law, if one replants Terumah in the ground, what emerges new is ordinary chulin. However, one of the 18 decrees is that the growth from Terumah is considered Terumah. The reason is we’re concerned a Kohen may have Terumah that became tamei, and instead of burning it like he should, he would wait for the planting season to replant it. (We don’t want tamei Terumah just sitting around bc someone may eat it)
If someone has their wallet on them right as Shabbos is starting and they are on the road, they should instruct a non Jew to carry it in for them. This is preferable over walking less than 4 Amos at a time in the street. (The rabbis have this leniency bc or else ppl would jsut carry it outright)
More of 18 decrees is to prevent intermarriage, the rabbis forbade bread and oil of non Jews. This is to prevent us from drinking the wine of non Jews, which would lead to intermarriage and then indolatry. Moreover, the rabbis said a non Jewish boy is tamei zav so we won’t allow our children to hang around them ( it could lead to homosexuality)
Beis Shammai holds your vessels have to rest on Shabbos, so one can’t soak inks or dyes before Shabbos unless it will be completely soaked before Shabbos begins. Beis Hillel holds ones vessels can work for them on Shabbos so this is permitted. Another illustration of this would be setting a trap for animals b4 Shabbos.
Beis Shammai does not allow one to do an action that can be misinterpreted as a Jew instructing a non Jew to do work on Shabbos but Beis Hillel permits
Beis Shammai does not allow one to give laundry to non Jew unless there is enough time for the laundry to get done before Shabbos.

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People are earthenware keilim

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We learned yesterday that the Rabbis instituted Tumah on glass bc it comes from sand and resembles earthenware. Earthenware accepts Tumah only from the inside and not from its outside and yet we find that glass accepts tumah from its outside. This is because glass is also like metal in the sense that it can be fixed if it becomes broken, and the Rabbis therefore gave it the law that it accepts Tumah from the outside like metal. A second answer from Rav Ashi is that since glass is clear, the “outside” is treated like the “inside” bc the outside is visible from the inside.
When a tamei vessel breaks and is unusable, it loses its Tumah status. Even if it is repaired, by Torah law the old Tumah does not return. However, the Rabbis added a stringency that the old Tumah comes back if the vessel is fixed. The reason for this decree is that the Rabbis observed that if a vessel would become in contact with a dead body and require 7 day wait for purity, people would seek the alternative option of breaking the vessel and repairing it in order to expedite its purity. This would eliminate the usage of the Parah Adumah waters that are usually used for purity. A second concern was that people would not “break” the vessels and wold simply make small holes in them before fixing them. A third concern was that people would think that a vessel immersed in a mikveh is immediately pure, when, in fact, it requires “haarev shemsesh”-setting of the sun, before it can be used.
Even though glass is somewhat similar to metal in the sense it can be fixed if it breaks, it does not have the Rabbinic law that old tumah returns when it fixed, bc that would be a double D’rabanan. (glass is rabbinic tumah to begin with, in addition to the variable of the fixed vessel)
Earthenware accepts tumah only if it has some hollow part. Metal accepts tumah even if it is flat. The Rabbis were lenient with glass and said that flat glass does not accept tumah so that people would remember that glass is only tamei from the Rabbis and not burn terumah that came in contact with impure glass.
In summary- the Rabbis added tumah to glass because it resembles earthenware. It still accepts tumah from the outside bc 1.it also resembles metal bc it can be fixed or 2. its inside and outside are all the same. Flat glass does not accept Tumah. Glass does not have the stringency that old Tumah comes back if its fixed.
Another one of the 18 decrees is regarding the laws of drawn water and that way they invalidate mikveh waters. If they are caught by any sort of vessel, they becomes “drawn waters.” However, this is only if the vessels were placed intentionally to catch the waters. In random buckets in a courtyard caught water, the water would not be considered “drawn water.” If it was cloudy and someone put out buckets under a drain, then water that falls in would be considered drawn water, and even if the clouds had scattered before they subsequently returned and it rained.
Another of the 18 decrees is about blood of Niddah. The law is that even a baby girl who has menstruated is tamei. The Kussim did not observe this law and the Rabbis therefore said that all Kussi girls are automatically Niddas.

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We mentioned that Hillel and Shammai argued in 3 places, so the gemara explores them. The amount of dough obligated in tithing challah for the Kohen. Shammai says one kav. Hillel says two kav. The Halacha is compromise view of 1 and a half kav. This is equal to the amount of manna each Jew are a day in the desert. Second dispute is about amount of drawn water invalidates a mikveh. Third dispute is when a woman gets her period if she is considered retroactively tamei or not.
The law that land outside of Israel is tamei was first instituted by the zugos, in the beginning of the 2nd temple. The original decree was on the soil itself and only to suspend Terumah it touched, not to burn it. The Rabbis 80 years before the destruction of the Temple added that Terumah should be suspended if it was above airspace of land outside Israel. In Usha, post the destruction they added to burn Terumah that came in contact with the soil.
A brief intro- Earthenware can accept tumah and cannot be purified in a mikveh. Only hollow vessels accept this tumah. If it brakes, it loses tumah and does not regain tumah it it rebuilt. Earthenware contracts tumah from inside, not outside. Metal contracts tumah even if it is flat. It can be purified in a mikveh. It contracts tumah with contact.

Glass is not mentioned in the Torah as a material that accepts tumah. However, the rabbis added glass to list of vessels that contract tumah. This is because glass is from the sand, which resembles earthenware that comes from the ground. It should follow that glass cannot be purified in a mikveh bc it’s like earthenware, but if a glass vessel had a lead patch to plug a hole, it could have purification in a mikveh bc r Meir says we go after the “mamid “- the material holding the kli together.

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Lets give an intro to understand the 18 decrees of beis Shammai and beis Hillel. By Torah law, a person or vessel does not become tamei from a secondary Tumah. (Dead body is avi avos hatumah, contact with dead body makes av hatumah. Then something with contact with that becomes a rishon. That’s the farthest tumah can extend to a person. Or, for example, a dead animal or rodent is an av hatumah, and a person who touches it will be a rishon.) Avi Avos- dead body Av hatumah- someone is contact with dead body. A dead animal. A dead rodent. Nidda, Zav, Métzorah- even their spit. Rishon- something in contact with an av. (Could be person, vessel, food, or drink) Sheini- food or drink in contact with a rishon Shelishi- (only by Terumah or kodshim)- food in contact with a sheini Revii- (only by kodshim)- food in contact with a shelishi.

There is one scenario from the Torah of a person being like a “sheini” in the sense that they can invalidate Terumah with their touch. A “tevul yom”- a Kohen who immersed in a mikveh but is waiting for nightfall to become completely pure.

However, the Rabbis decreed as the first of the 18 decrees that if a person eats tamei foods (either rishon or sheini) they become like a Sheini and any Terumah they touch would become invalid. The same is true for a person who drinks tamei liquids.

The reason for this decree is bc of the scenario where a person was eating a tamei food, and while it was in his moth, he took a drink of Terumah wine. The wine would become invalid inside his mouth when it makes contact with the tamei food. To guard against this, the rabbis simply said if you eat tamei food you are tamei and then there’s no possibility that he would drink Terumah wine.

Additionally, the Rabbis said that liquids that become tamei always become a rishon and not less. (Liquids have higher vulnerability to tumah and therefore they are always rishon.) When a tamei liquid touches a vessel, the Rabbis said the vessel becomes tamei. The reason for this decree is bc the spit of a metzorah or nidda is actually an av hatumah and can contaminate a vessel. So the rabbis Added that any tamei liquid can contaminate a vessel.
Someone who takes a bath (drawn water) after immersing in Mikveh or a Tahor person who takes a shower with drawn water becomes tamei. The reason for this decree is that people used to take baths after immersing in smelly mikveh waters and eventually the mistake was made that the bath is really the source of purity and not the mikveh.
A holy scroll is a sheini- so any Terumah that touches it would become invalid. The reason for this is they used to keep Terumah by their scrolls. (Both were holy!) mice would come to the food and eat away at the scrolls as well, so the rabbis said the scrolls are tamei to keep away Terumah from the scrolls.
Hands are automatically a Sheini until they are washed. Originally, Shlomo Hamelech instituted this rule for Kodshim. We’re concerned there may be something dirty on ones hands that will make the food repulsive and one won’t eat the kodshim and it will go to waste. So Shlomo said one’s hands are tamei and that forces washing. Shammai and Hillel added this law for Terumah as well. It wasn’t accepted though until their disciples legislated it once again.

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Different forms of Kashering

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Why we check our garments before Shabbos

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It’s a nice stirgnency for Tahor people not to consume Tamei food, and the mishna didn’t even bother discussing that, bc people keep that. (The mishna added that a zav and Zava who are both tamei shouldn’t eat together so they don’t end up sleeping together)
The rabbis advise against a Torah scholar who is tamei from eating with an ignorant tamei person- either bc the ignorant person may not have tithed his produce correctly or bc the Torah scholar may continue to eat together even after he is pure and will end up eating tamei foods
Not only can couple not have relations when she is nidda bhr even close to relations is assur( like skin to skin contact)The genara wonders about sleeping together in clothing, bc they are two people who can remind each other and they are deviating from Normal practice. Ultimately the gemara says it is forbidden. Similarly, the gemara says a Niddah couple cannot eat together regularly.
The genara says ulah would kids his sisters but that it is unclear if this was in fact permitted for lost people.
There was a story with a Torah scholar was died very young bc he wasn’t careful with laws of distancing from niddah.
There were 18 specula enactments made in the attic of chananya Ben chizkiya. He went to the attic to expound on Seder Chizkiya and reconcile it’s passages with the Torah.

He also wrote a special book called Megillas taanis. (Days were don’t fast or eulogize bc we were saved from tragedy) we don’t appreciate being saved anymore bc were so numbed from suffering

Dead body fees pain when worms go through the body.
Some of the 18 decrees- a person who eats tamei foods, either rishon or sheini, the person becomes a sheini and must stay away from Terumah. Same is true if he drinks liquids that are tamei. Someone who immersed in drawn water or has contact with a Sefer is also a sheini. Ones unwashed hands are a sheini.

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A person is allowed to walk out with Tefillin on close to Shabbos and there is no decree that he may come to carry them on Shabbos, bc Tefillin one is always cognizant they are on him. This is rooted in the law that one is actually obligated to touch his Tefillin when they are on. It’s derived as kal vachomer from the tzitz of the Kohen Gadol.
One can’t take louse off clothing on Shabbos next to candlelight bc he may tilt the light. However, one can in general take the louse off clothing and we’re not concerned that it may lead to killing the bug.
There’s a 3 way dispute about killing louse on Shabbos. One opinion says it is biblically prohibited, like killing a camel. One opinion say it is only drabanan, and one opinion permits it outright. (Louse do not lay eggs and may not be like the rams killed in the mishkan)
One should not discuss business on Shabbos. ממצוא חפצך- however, beis Hillel permits any business relating to mitzvos, like arranging shidduchim, hiring teachers, etc.
It is with difficulty that the Rabbis allow one to visit the sick and consul mouners on Shabbos. One does not pray for the sick on Shabbos bc it is too distressing but we mention the idea that Shabbos is restraining the prayer and That Shabbos itself can heal.
One should always include a suck person together with other Cholim in prayer (תוך שאר חולי ישראל).
Hashems presence is with a sick person.
The angels don’t understand Aramaic language and so one shouldn’t daven in that language generally, but for the sick it is ok bc Hashems presence is with the sick
One cannot read by candlelight on Shabbos even if it is impractical to adjust the flame. ( it is high and away)
A prominent person is allowed to read by candlelight bc they generally do not adjust their own candles.
R yishmael thought he was above this decree until it was happened to him and he either almost tilted the candle or he actually did it.
It’s a dispute if a non regular servant can inspect tableware by candlelight on Shabbos.

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The rooftops in the city that people use should not be higher than the roof of the Shul.
The thoughts and considerations of the government are very deep.
It is good to fast the day one sees a bad dream, and even if that day is Shabbos.
In the middle of learning Torah, regular people need to stop for Shema and for davening times. But special ppl like R Shimon only stop for Shema and not for davening bc torah is their full life. At special extenuating circumstances, like when Rabbis convene to establish the leap year, they don’t have to interrupt even to say Shema.
Tailor shouldn’t go out close to Shabbos with his needle bc he may forget and carry it out on Shabbos. Same with a scribe and his quill.
One cannot take bugs off his clothes on Shabbos or read by candlelight. However, just glancing at text without reading is ok, like the gabbai glancing at what the children are studying to know which parsha it is.
A person in one domain should not lean into a different domain and drink. (Were concerned he may transfer the whole cup into his domain) It’s permissible if he extends his head and most of his body into the second domain.
There is a dispute between Abaye and Rava if we make this decree regarding a Karmelis. To begin with, transfer to Karmelis is only rabbinic, so the question is whether we protect the Karmelis with a Drabanan or not.
The gemara tried to prove from our mishna that we make double protection for carrying, bc the tailor has the needle presumably on his clothing(that is not Norma way of carrying that would only be rabbinic) and we still make a decree that he shouldn’t go out close to Shabbos. The gemara introduces the opinion of R Yehuda, that for a tailor, carrying a needle in his clothes is not “weird” and it’s therefore not a שינוי and hed be obligated from the Torah for carrying that way.
There is a law that until crops are finished their production, one can snack from them even before terumah has been taken. For example, one can drink some fresh wine from the press as long as they don’t take the wine out.
A zav who wears a sort of “diaper” is carrying but it is a מלאכה שאינה צריכה לגופה- he has no interest in among the diaper go to the second location, jsut he doesn’t want to get dirty. This is a dispute between r Shimon and r yehuda is he is obligated or exempt.

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One should wear shoes when davening.
There’s a dispute whether davening long is good if it takes away time from Torah study.
We mentioned One shouldn’t start judging a case close to Mincha but if they started they don’t have to stop. Starting is defined by putting on robes to judge, or it the judges were already wearing robes from Previous cases, then when the lawyers start arguments.
Judging court cases is very important and can stop learning for it. However, one does not have to judge cases all day. As long as they judge correctly for a time, They are considered partners with HKBH in creation and it’s like the judged all day long. (Once meal time comes (6th hour) they can stop judging)
4th hour is meal time for regular ppl. 5th hour for laborers and 6th hour for Torah scholars
There are 3 sections to bathhouse. Outer section where ppl are already dressed one can daven and out on Tefillin. In middle Section where some ppl are naked, one should not pray or say Shema and put on Tefillin, but they don’t have to take off Tefillin already worn. They cns greet ppl with the name Shalom (Hashem’s name) In the most inner room, where everyone is naked, one can’t even wear Tefillin and can’t greet ppl with the name Shalom. This is true even if there is no one in the bathhouse at the time.
A designated bathhouse that has not yet been used one is allowed to pray. However, a designated bathroom is questionable bc the very name of a bathroom is repulsive.
One has to tell a recipient when he gives them a present. We learn this from HaShem telling the Jews that he gave them the Shabbos. (They wouldn’t have been aware of the huge reward of keeping Shabbos, but a gift that will be self evident that it’s given the giver does not have to inform the recipient of the gift, like moshes shining face)
A person is always drawn and attracted to what they know.
We learn from Yosef and the Shevatim that a parent shouldn’t favor one son over another.
Lot ran to Tzoar bc it was a recently built city and had less history of sin.

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There is violation against having any chametz on Pesach. The Rambam states that this is even for less than an olives worth of chametz. However, chametz mixtures that are in tiny proportions, or absorptions of chemetz in pots, one is allowed to keep them over Pesach. The restriction applies only to chametz that is real and tangible. Therefore, one is not required to sell or kasher any pots they don't need to use on peach. In fact, in may be a bad idea to sell pots bc then one may have to toilet them once the non Jew sells them back. One should simply clean the pots well and store them away in places that will not tempt them to use the pots on Pesach.
One cannot eat Chametz on Pesach, and this is a severe issue that is punishable with Kares. One cannot eat any chametz on Pesach, even if only a tiny tiny amount is mixed in. In fact, the halachah is that there is no bitul whatsoever how chametz on Pesach (even 1 to 1,000 is not batel) Therefore, is someone cooks with a chametz pot on Pesach the law is that the food is completely forbidden. What is the reason for this stringency?

There are two reasons. The Rosh says that it is out of the stringency of Pesach where the chametz is so assur and ppl are not accustomed to staying away from chametz. Therefore, the Rosh adds that only on Pesach itself does this law apply. On Erev Pesach, when eating chametz does not carry the Kares punishment, Chametz could be nullified in regular proportions.

The Rambam has a different answer. Chametz is a דבר שיש לו מתירין- after pesach there is no issue with eating chametz and therefore one cannot use bitul to permit chametz on pesach. (The law against eating chametz that went thru pesach is only drabanan.) According to the rambam, even chametz before pesach should not have bitul bc of this logic that it is דבש שיש לו מתירין.

We pasken like the Rosh and only on Peasch is chametz not batel. But b4 pesach, it could be batel.

Usually, נותן טעם לפגם is mutar. But on pesach, when there is no bitul, many rishonim were stringent for taam pagum. This means that food cooked in a chametz pot that hasn’t been used in 24 hours would still be assur on Pesach. Before Peaach, one can be lenient bc we pasken like the Rosh that b4 pesach, chametz can be nullified.
If something was batel before pesach, does it become assur once pesach comes? Example- one cooked in not fresh chametz pot b4 pesach. The food is mutar and can be eaten, even on Erev Pesach. But once pesach starts, can they still eat it? On the one hand, it was already batel. On the other hand, perhaps the issur is re-awakened once pesach starts and there is no bitul for chametz. This is a dispute in S.A.- we can be lenient in most circumstances.

So, an amazing chiddish emerges- if someone did not kasher their pot and cooked it pesach in a regular pot that hasn’t cooked in 24 hours, the food cooked could be eaten on Pesach!

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In an alleyway that is walled on 3 sides and open on 4th side to the street- there needs to be a Lechi (vertical beam) in entranceway to permit carrying in the alley. However, one can only carry from the inner point of the beam and in, so the thickness of the entranceway itself would be forbidden to carry. One can also permit the alley with a korah- a horizontal beam that is on top of the alley. In that case, the outer tip of the beam is viewed as descending and forming a partition. In this latter case, as long there are no doors that “close out” the beam from the alley, one can carry under the beam, but if the door close out the beam, one cannot carry under the beam.
There is a principle called פי תקרה יורד וסתם- the edge of the roof descends and seals. This refers to a ceiling that is 4x4 tefachim. If two beams were not 4x4 but they were separated by an airspace less than 3 tefachim, they can be considered attached thru lavud, be like a thick ceiling, and then “descend and seal.” However, if doors close between the two beams, then the two beams cannot be considered connected.
Close to Mincha time, one cannot begin a time consuming activity- like a meal, a haircut, tanning hides, court case- until they daven. If they already started they don’t have to interrupt.
The gemara explains this is referring for Mincha Gedola time- the early part of the afternoon. According to one opinion, this is only for an extreme haircut that is particularly time consuming or a wedding meal. But a regular meal or haircut may be strarted in the beginning of the afternoon. A second opinion feels that even a regular meal and haircut should not begin in the first part of the afternoon bc the scissors may break or the meal go on very long.

All agree that once the time of Mincha Ketana comes- the second half of the afternoon- one cannot do any of these activities until the pray and they are even required to stop what they’re doing to pray.

In bavel they used to wear tight belts. Once one loosened his belt, it is considered that the meal has started and they don’t have to interrupt to daven Mincha (or Maariv since it it optional.)
One shouldn’t wear a belt while davening.

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If someone transferred a large basket that is the size of a “domain”- 10 tefachim high walls and 4x4 wide, they are exempt, (bc one is liable for transferring “items” like by the mishkan and not domains.) In circular basket, that requires 6 tefachim to fit 4x4 box inside.
If an item is not completely transferred into the second domain, one is exempt. So if someone transfers an 11 tefach High item into a public domain, they are exempt, bc the top tefach sticks above the domain. The gemara has a dispute if a 7.5 tefach basket falls face down to the street if one is liable, bc it came to rest once it was “lavud”- within 3 tefachim of the ground, and at that moment it was above 10 tefachim from the floor
Something in the street less than 3 tefachim off the ground is reshus harabim. Above 3 it is a karmelis bc it’s not really used by the public. But if it’s 9 tefachim off the ground, it is a reshus harabim, bc the public will use it to adjust their packages. A hole in the street that is 9 tefachim deep is a dispute bc it’s defined as “תשמיש על ידי הדחק”- forced usage but still usage and it’s unclear it makes it public domain or not.
For an eiruv techumin to “work,” a person must have in mind to be living in a place where the bread is halachically accessible.
Rebbes opinion is that is Rabbinic prohibitions on Shabbos May only go in effect after definite nightfall.
A puddle in the street is considered reshus harabim bc the public walks right through it, both in the summer and the winter.
If one doesn’t fully pick an item off the ground, but jsut picks up one end at a time, the Halacha is that they are exempt bc they haven’t done a full akira.
A threshold in front a home that is less than 4x4 is considered a makom petur and it sis therefore fine to transfer between that threshold and the house, or fork threshold to the street. One should not, however, transfer from house to street through using stop in the threshold. (If they do it, they are patur bc item is at rest in the neural zone)

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Ashes and Purity: an unlikely combination

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The connection between Purim, Parah, and Carona

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A very large enclosed field whose walls were not made for “dira” - for living purposes, the field is biblically considered a private domain (so if one threw in an item from the street they’d be liable) but the rabbis said it is forbidden to carry 4 Amos inside bc it’s like a kamelis.
The nooks off the street where traffic sometimes spills are Karmelis. The area between the pillars where merchandise is hung may be a karmelis. The seats in front of the pillars is certainly a karmelis.
Someone threw 4 Amos in a street and it stuck onto the face of a brick within 10 tefachim they are liable. Above 10 tefachim they are exempt (public domains don’t reach higher than 10 tefachim). If it landed on top of the brick, then within 3 tefachim they are liable, bc ppl would step on the top of the brick, but higher than 3 tefachim, they are exempt bc the public wouldn’t step there. Small thrunbushes send excrement within 3 tefachim is a dispute how to view them.
Dimensions of a karmelis- only something 4 tefachim wide. Anything smaller is automatically considered makom petur. Another leniency is that karmelis does not extend its height above 10 tefachim, jsut like a public domain. This is in contrast to private domain, whose walls create division up to the Heaven.
A house whose height is 9 tefachim to the ceiling and the ceiling is 1 tefach thick- the roof is a private domain but the inside of the house is a karmelis and won’t can’t carry 4 Amos inside. If they dig a 4x4 hole in the floor, then the hole turns into a private domain and then entire house follows, bc we have a rule that crevices off a private domain are considered a private domain.
Small crevices off private domain are like private domain. What about small crevices off public domain? It’s a dispute. Like a wall in a street with small crevices. Are those crevices a reshus harabim or not.

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Someone who carries from private domain to public domain but through a neutral zone- Ben azzai says he’s exempt and rabbis say he’s obligated. Ben azzai holds that מהלך כעומד דמי- each step in considered a new stop and go and it’s therefore viewed as one transfer from private domain to neutral zone and a second transfer from neutral zone to street. But the rabbis hold that as long as you don’t stop if one continuous act and you’re obligated despite the fact you went through a neutral zone.
There are 4 types of domains. A private domain is an enclosed area- like a ditch or inside a fence- that is 4x4 tefachim. Only these areas are private domains (this is to the exclusion of r yehuda who holds that 2 full fledged parallel walls can make a private domain) A public domain is a highway or a town square, or open alleyways. (This is to the exclusion of r yehudas view that in the case of a well, when the 4 L shaped wall indentations around the well can create a private domain, and r yehuda says if the public walks through it is a public domain.) There is a “Carmelis” domain- like an open field, valley, sea, desert in our times, that is rabbincially prohibited and is in between public and private domain. There is “makom petur” that is allowable to transfer between there and public area and private area.
A desert is usually a Carmelis, but in the time when the Jews camped there, it was a public domain bc it was accessed by the public.
There is one mysterious melacha that if violated, one does not receive the death penalty. We don’t know which one it is, but it is certainly not hotzaah.

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We are still trying to figure out why one is liable in the mishna for taking out or placing in a hand. A hand is not 4x4 tefachim and we assume we need 4x4 tefachim significance for akira and hanacha. The genara attempts to say our mishna is dealing with someone holding a 4x4 basket in his hand, or dealing with someone whose hand is within 3 tefachim of the ground, (someone bowing, standing in a ditch, or a midget) but these solutions are not accepted. Ultimately, the answer is that a persons hand is significant in its own right as if it was 4x4 and that is why one is liable for doing akira/hanacha with a hand.
Someone throws an item to a different domain- if the receiver stood in place and it landed in his hand, the thrower is liable bc we he did the hanacha is his friend hand, but if the receiver moved to catch the item, the receiver is the one who performed the hanacha and they are therefore both exempt.
If one person throws something form one domain (akira) then runs to the other domain and catches his own throw (hanacha) is he liable? He’s done both an akira and hanacha but not fluid motion and connection between his akira and hanacha? Unresolved.
One who scoops out rainwater from a puddle has done an akira to the water. Even though the water was floating on other water, (so the argument could be made it was not at “rest” and therefore no akira) we say the whole puddle in one big “item” that is all at rest.
A walnut floating in water is not at rest and no akira if one picks it up. A walnut in a cup that is floating on water is a doubt, bc on the one hand the walnut isn’t moving but the cup is.
Oil floating on top of wine- if one picks up the oil it is a tannic dispute if that’s an akira. The dispute is whether the oil is viewed as seperate entity from the wine( therefore not at rest and no akira) or one big entity (at rest=akira)
One is only liable for melacha of transfer if the original akira is done with intent to transfer the item out of the domain. If one wasn’t planning on transferring the item out of the domain when the akira is done, even if they subsequently change their mind, they still are not liable for transfer.

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If someone stuck bread into an oven on Shabbos there is a predicament for what they should do. On the one hand, רדיית הפת- the art of taking bread out of an oven- is rabbincally forbidden on Shabbos. But if the bread is left in, the person will come to an violation of Shabbos when the bread bakes. The Gemara in unsure what the right thing is to do. However, another person is certainly NOT allowed to take the bread out, bc we have a principle that a person should not sin in order to help their friend.
The Mishna ruled that taking an item out of a hand is considered an akira. This seems difficult bc we think an akira and hanacha are only from/to a place that is 4x4 tefachim and a hand is smaller. The gemara attends to explain that r akiva holds we don’t need akira/hanacha for 4x4 bc he says קלוטה כמי שהונחה- something passing thru a domain is considered held and placed down in that domain. However, the Gemara note this may only be regarding making a hanacha and not regarding an akira.
If one threw from private domain into another private domain but it traveled through the airspace of a public domain- r akiva says he is obligated bc of kluta principle it is like the object came to rest in the street. But the rabanan say he is exempt.
There is a unique anomaly called מושיט- a derivative of carrying. One cannot extend an item from one private domain to another private domain if the item travels above a street(even though above 10 tefachim is not considered the public domain!)
If one threw an item and it landed on tree branches, there is a dispute if that’s considered like it landed on the main part of the tree (trunk) a place of 4x4 or maybe we consider the branches their own place and it did not land on place or 4x4.
Rebbe holds that an enclosed private domain is considered “full” and if an item whizzes through it is like it landed and is uprooted from place of 4x4
A covered public domain is halachically not a reshus harabim on Shabbos bc it is not like the Jewish camp in the desert

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Usually, when the term "patur" is used in Maseches Shabbos, one is exempt but it is still rabbinically prohibited. However, this rule is only when there is some form of action involved.
When two people perform one melacha act together, like for example, one does the akira and one the hanacha, they are both exempt. This is derived from the reading of the Pasuk.
If one person placed an item on someone else's back in a reshus hayachid, and then the second person began walking out of the rehsus hayachid, the Gemara says that the second person's act of walking is considered an act of "akira" and he is therefore liable for violating Shabbos if he subsequently moved out into the street and stopped. However, this is different from the case in our mishna when an object is placed into an extended hand, where the misha rules that both parties are exempt. A hand extended into a different domain is not considered at rest bc it is not at rest on the ground of that location. But an object upon a stationary body is fully considered as if it is at least on the ground of that location.
A hand extended into another domain does not make the item held inside it to be like it is at rest in the domain of the person. This point is evident in the Mishna's rulings that if one takes something out of the extended hand from the other reshus, both parties are exempt.
If one did the wrong thing and picked something up and from one reshus and extended it into another reshus without placing down, they have violated the rabbinic law against making an akira. The Gemara wonders whether they Rabbis now penalize the person and don't allow him to bring his hand back in. Instead, he would be forced to hold his hand extended until after Shabbos. (It would be as is the Rabbis instituted that the outstretched hand is treated like a Karmelis and pulling the hand back in would be a transfer from karmeklis to a reshus hayachid) The rabbis perhaps would only say this penalty for someone who stuck there hand out deliberately.
The special procedure of removing bread stuck to oven walls is forbidden from the Rabbis on the Shabbos. If one already placed bread in the oven, and if the bread bakes, it will emerge that they have biblically violated shabbos, are they allowed to removed the bread before it bakes to save themselves? They will be violating the drabanan of removing the bread, but if they don't, they will certainly violate the biblical melacha of baking. We will learn more about this question tomorrow.

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To perform the biblical act of הוצאה, one must do both an “akira” (uprooting an time from its place) and “hanacha” (placing it “down” in the second reshus.
There are two forbidden types of “hotza’ah” (umbrella term for transferring items between private and public domain. One is the explicit issur in the Torah of taking from private domain and placing in public domain. The derivative is called הכנסה״” -transfer from public domain to private domain.
In the scenario of the poor man standing in public domain and rich man inside his home, we have eight scenarios.
The poor man picks picks up and places it inside rich mans hands. (Poor man “hachnasa” and the rich man is permissible.)
Poor one extends his arm, takes item out of the rich man’s hand, and takes it outside. (Poor man “hotzaah” and rich man is permissible)
Rich man picked something up extended his arm and places it in the poor mans hand outside. (Rich man did “hotzzah” and poor man is permissible.)
Rich man extends his arm take something out of the poor mans hands, then brings the item inside. (Rich man has done “hachnasa” and the poor man is permissible)
The poor man uprooted an item and extended his hand inside, but the rich man took it out of his hand. (Both are exempt but forbidden, as poor man did akira and rich man did hanacha)
The poor man lifted an item and placed it into the outstretched hand of the rich man, who then brought the item into private domain. (Both are exempt, as again, the poor man did akira and the rich man did hanacha)
Rich man extends his hands outside and the poor man takes it out of his hand. (Both are exempt, as the rich man did akira and poor man did the hanacha)
The rich man lifted an item and placed it in the outstretched hand of the poor man, who then brought it outside. (Both are exempt, as again, the rich man did akira and the poor man did the hanacha) The mishna describes these cases as 2 that are 4 for “inside” and 2 that are 4 “outside.” (The 2 are hotzaah and hachnasa and the 4 still need to be defined, bc it would seem that there are 4 scenarios for each the rich and poor man doing a rabbinic either Akira or hanacha)
There is another mishna in shavuos where the mishna says yetzios of Shabbos are 2 that are 4. There the mishna means there are 2 explicit in the Torah (hotzaah from poor and rich man) which are 4 (a hachnasa from rich and poor man). There the mishna does not bother discussing the cases where only akira or hanacha are done.

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Anyone who forces time, time pushes back on them. (Avshalom tried to prematurely take kingship from dovid and died). Anyone who is patient with time, time pays them back. We see this in story with rav Yosef and raba. Rav Yosef was ״Sinai” the one with more knowledge but Raba was “oker Harim,” the one with more analytical ability. It was determined that Sinai was greater but rav Yosef refused to be Rosh yeshivas and was patient bc his astrologers told him he had only 2 years of Rosh yehsivish b4 his death. Rabba was leader for 22 years and then rav Yosef was Rosh yehsiva for 2 and an xtra 1/2 year.
יענך ה ביום צרה we say אלקי יעקב. We assume the brunt of the responsibility is on yaakov to daven for us bc he is the one who actually made the Jewish People.
Someone who eats with Torah scholar is like they are with the Shechina.
Someone who takes leave of his friend says, לך לשלום- to peace, but one who takes leave of dead body says לך השלום- with peace.
It’s big merit to go to study hall immediately after davening. חיל אל חיל.
Torah Scholars increase peace in the world

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In the beis hamikdash, they didn't say amen but rather "baruch shem" after brachos. Each bracha warrants a separate response.
We derive that one uses Hashem's name to great people from Boaz. Also from the angel who greeted Gidoen. The Gemara invokes the principle that there are times to forsake the Torah in order to uphold Hashem's wishes.
In a generation where the Rabbis aren't sharing Torah, one should. In a generation where people are distributing their Torah, one should focus on their own studies. If the generation particularly, loves Torah, teach it and don't be afraid of losing out on personal learning. One should not issue Halachic rulings in a place of an existent authority.
It's unwise to give a stranger too much authority in one's home, as we see from the story of Potifar and Yosef.
Sota is next to Nazir bc after seeing the Sota and the ill effects of wine, one should become a nazir. Sota is also next to parsha of giving tithes to the Kohen bc if one doesn't tithe correctly they will eventually need the Kohen for Sota ritual and fall into poverty.
In time of distress, one should bring Hashem into their pain. Additionally, one should make sure not to weaken in any areas of Torah.
Declaring leap years is something that really should only be done in Israel.unless the person outside of Israel is clearly grater than those left in Israel. This is based on the pasuk that torah emanates form Tzion.
When the Yeshiva started in Yavneh, all sorts of Torah was recited there. One piece of Torah from R Yehuda was that Torah Scholars are considered those who "seek Hashem." Moshe and Hashem had to show "each other kind faces" in order for the Torah to be properly transmitted to the Jewish people. After the Golden Calf, Moshe was instructed to move his tent back into the Jewish camp and be with the people.
Every day, Torah is supposed to be fresh and considered as if it was just given. This is the reason why it is so severe to miss even one day of Krias Shema.
It is important to study Torah in groups and not alone. It is also important to study very hard and to toil in Torah. It is also vital to first learn a lot of information and only then break it apart and analyze it. There is tremendous value in hosting a Talmid Chacham and supporting him.

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Why the real miracle of Purim really takes place before Purim

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Stories in the gemara about talmidim following their teachers to the bathroom to study their conduct, as everything is Torah that needs to be learned.
One shouldn’t expose themselves until they are sitting down. One shouldn’t wipe with their right hand. There are five reasons- 1. Torah was given with Hashems right hand 2. Right hand used for eating 3. One ties Tefillin with right hand 4. One shows the cantillation notes with it 5. One writes holy things with right hand
Modestly/silence protects one in the bathroom from all sorts of dangerous things. Abaye had a 🐑 that went into the bathroom with him. Raves wife’s would make noise to scare away dangerous things when he was in the bathroom.
When defecating in public there are two opinions. The lenient opinion that if one is behind a fence, it is ok even if he can be heard. And if one can’t be heard, it’s ok even if he is exposed. The strict opinion is that one must not be heard or seen.
One should not over exaggerate at a eulogy.
At night one does not have to go out so far to defecate, but it stilll should be in a corner and one still shouldn’t expose themselves too much.
It is inappropriate to speak inside a bathroom.
Shaul was extremely modest in his conduct in the bathroom and it was that merit that Dovid didn’t kill him even though he was a “rodef.”
Dovid cut off corner of Shaul’s cloak. He was punished for disrespecting clothing bc later in his life clothing no longer warmed him.
In another encounter between Shaul and Dovid, Dovid said HaShem incites Shaul against him. Dovid was punished for saying this and he forgot the law that Jews should not be counted directly. He counted them directly and there was a plague. Hashems kindness was that is lasted very short. It stopped when HaShem “saw” the angels form yaakov, the ashes from akeidas Yitzchak, the coins the Jews once counted with, the beis Hamikdash.
One can’t make the Temple into a shortcut. This law applies to a Shul as well, unless 1. One entered for a mitzvah 2. The shortcut predated rhe Shul 3. One already davened in the Shul
In beis Hamikdash, one can’t wear shoes or spit. Both of these things are permissible in ones home.

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It says Hashem formed Adam, and the word formed (vayitzer) is spelled with two yuds bc we all have dual demands of either suffering from temptation or from following God. Alternatively, it is bc the first person, Adam ,was actually a male and female joined back to back. The Gemara notes that this is really a dispute- one opinion says male and female were originally one big figure, and another opinion says that the tail of Adam was taken and formed into a female. Additionally, it was originally God's plan to crate Man and Female as separate entities, but Hashem "switched" to create Female from Male.
When Hashem created Female, he "braided her hair" and brought her to Adam. Hashem arranged the wedding for Adam and it teaches us that one shouldn't' feel it is beneath them to organize someone else's wedding.
A man should not walk behind a woman. It is wicked to count out money into a woman's hand in order to gaze at her. It is forbidden to walk behind a woman, an idol, or to pass behind a Shul when they are davening (it appears that he doesn't care to pray.) However, if one is carrying something, or if there is another door, or riding a donkey, or wearing Tefillin, then there is no concern.
The evil inclination is like a fly that sits between the two gateways of the heart, meaning that it ruins a lot of good. Alternatively, the inclination is like wheat (the good of Man is attracted to evil)
Two kidneys= good and bad advise .(good from the right and bad from the left). Kidneys advise, heart considers, tongue speaks, the mouth concludes the speech. Esophagus take in food, the windpipe makes voice, lung draws in liquids, the liver is the root of anger, the gallbladder calms the liver, the spleen laughs, the gizzard grinds food, the stomach makes sleep, the nose wakes one up.
The righteous are ruled by their good inclination and the wicked by their evil. People in the middle are ruled by both. Different amoraim considered themselves in the middle. The World to Come is for the righteous and this world is for the wicked.
"And you should love Hashem with all you soul"- (this is the source to give up one's life and not to do idolatry.) R' Akiva violated the rules of the Romans and publicly taught Torah. He was caught and died a painful death but was able to say Shema as he was being taken to death and fulfilled this Pasuk.
The mishna said one "opposite the eastern opening to the Temple mount" can't act with lightheadedness. This is only from "tzofim" and in and only if one can see into the Temple and when the Temple is standing.

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When buying new home or clothing, one says שהחינו. If one already inherited a similar item or if he already bought a similar type of item, there’s dispute in the gemara whether שהחינו is still recited since it’s not as new to him.
We say הטוב והמטיב on good that has potential to be bad- like finding lost time that the King May interrogate him about. We say דיין האמת on and that has potential to be good- like flooding in one’s field that may fertilize the land.
We don’t daven Tefillos that can’t change a previous reality. Nonetheless, there was a miracle once when Leah prayed the gender of her child be changed to a girl so rachel could have more sons. Also, within 40 days of fetus’s life one could pray.
Hillel deceives a lofty concept they no matter what happened in his home, his family wouldn’t scream bc they have lot of belief and faith in HaShem.
There special prayer instituted for going into a town(especially a place where they execute ppl without fairly trying them.)
There special prayer b4 and after one enters a bathhouse so no danger occurs. Also b4 blootletting a special prayer is said.
We derive from ורפה ירפה that doctors are allowed to practice and it is not against the will of HaShem.
There dispute in gemara if one should tell angels to leave before using the bathroom.
The gemara discusses all the various ברכת השחר- they are decribed as part of the morning routine. When one wakes up, אלקי נשמה. When hearing rooster, נתן לשכוי, etc
We are supposed to say blessing over bad with the same happiness as blessing over good. We learn from r akiva that כל שעבד רחמנא לטב עבד- from story with his candle, donkey, and hen

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The constellation Ash is the tail of the Ram (aries=kimah). Ash is missing some stars. It happened bc when Hashem wanted to bring a flood to the world, he took two stars form Kimah, and to close the gap, he took two stars from the tail, Ash and closed it up.
Earthquakes come either from Hashem's two tears, or Hashem clapping His hand, Hashem kicking the sky, or Hashem pushing his feet under His throne.
Thunder is the clouds colliding , or clouds pouring water into one another, or a lighting bolt striking a cloud that shatters pieces of hail, or hollow clouds that the wind blows through their openings. Thunder was created only to straighten out he crookedness within the heart.
One only makes the bracha on very strong winds, like a hurricane. Hurricanes do not begin at night and they do not last two straight hours.
The Gemara suggests bowing to rainbows, but ultimately, the Gemara is against it so it doesn't look like bowing to the rainbow itself, but one should recite a special bracha on the rainbow.
For the compeers, earthquakes, thunder, and lightning, the Gemara concludes that either the bracha of "Kocho Maleh Olam" or "oseh ma'aseh bereishis" is acceptable.
There is a bracha for a perfectly clear sky without a trace of a cloud but the Gemara says this hasn't happened since the destruction of the Beis Hamikdash.
One makes a bracha on the sun every 28 years when it returns to exact spot it was at the time of creation. It returns at the spring equininox when it's a tuesday night at sundown.
Theres two blessings for rain. "Hatov v'hameitiv" and a "modim for the rain." We only say hatov v'hameitiv if there was a lot of rain that fell, or alternatively, when one actually has land so he is personally benefiting from the rain. However, this is only true if one is sharing the land with a partner. Otherwise, it is shehechyanu. This is the general rule for hatov v'hametiv- it must a shared joy, like having a baby boy or inheriting with other brothers, or drinking wine with others.

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1.When Bavel will be destroyed, wild animals will come and harm its neighbors as well. When Shomron was destroyed, its neighbors were blessed, bc Shmoron become a place for planting fertile vineyards.

When someone sees large group of Jew (600,000) in Israel theres bracha that recited "the Sage of Secrets"- bracha is depicting how different each person is.
Ben Zoma noted how the difference in attitude between a gracious guest who gives proper gratitude to the host and a selfish guest who gives no gratitude to his host.
Special bracha for Talmidei Chacahim and for non Jewish sages. Special bracha for Jewish and non Jewish Kings.
Rav SHeshes was blind but was still able to predict when the King would come bc the King comes after the silent still sound just like the Pasuk describes with Hashem.
Rav Shila had a story where gave lashes to someone who slept with a non Jewish woman. The person slandered him for giving punishment without authority. Eliyahu Hanvai came and helped testify that the story was the man had slept with a donkey. The royal palace wanted to kill the man until Rav SHilla explained how merciful God is and hinted that we should mirror God and have mercy as well.
Special brach for Jewish homes in their inhabited state or in their destruction. Same for non Jewish homes- a bracha is recited for them. Rav Chana's home was known especially for its amazing hospitality. There is a comfort for these homes being destroyed that our homes are linked to the Beis Hamikdash, and as long as Hashem's house in in ruins, ours are no better.
Special bracha for graves. Special bracha for seeing friend after 30 days (shehechyanu) and after 12 months (m'chaye meisim) It takes 12 months to forget about a dead person.
Spotted people, black skinned, red skin, white skin, obese people, dwarfs, or person with warts, we say "Meshane briyos." Amputated person, blind, person with very dense hair, person with boils we say "dayan ha'emes." It depends whether the person was born with the defect (meshane briyos) or it developed later (dayan ha'emes)
On Zikin, we say "Hashme's strength fills the world." ZIkin is comet star. WE have tradition that this star doesn't pass through Kesil (name of constellation) and if it would it would destroy the world. Zikin may also be when the light of "rakiya" shines though "violin"-the bottom layer of the sky.
Theres two constellations- Kimah and Kesil. They balance each other as Kesil is hot and Kima is cold.

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The name הונא in a dream means a miracle will happen. חנניה חנינא mean double miracles (נ stands for נס)
In a dream, answering Kadish means you go to olam haba, saying shema means you’re fit for prophecy, putting on Tefillin means you’ll be great, and in the middle of davening to HaShem is a good sign.
Someone (in a dream) who sleeps with his mother will get wisdom, sleeps with betrothed girl will get Torah, (Torah is מאושרה-betrothed to the Jews), sleeps with sister will get wisdom, sleeps with Married woman will go to olam haba. All of these are where one hasn’t thought about these women before going to sleep.
In a dream, wheat=peace, barely=forgiveness of sin, full grapevine=birth of healthy children, empty vine= mashiach, figs= remembering Torah, pomegranates=business success, split pomegranates= Torah success or full of mitzvos, olives=success or good reputation, olive trees=many sons, oil=light of Torah, dates= end of sin, goats= blessed years, Haddasim= blessed assets, esrog= beautiful to HaShem, lulav= dedicated to HaShem, goose= wisdom, male chicken= sons, hen = nice garden, egg, glass, or any easily breakable items= his request is pending and once they break it is answered, boat= good reputation, standing naked in bavel=void of sin, naked in Israel = void of mitzvos, entering swamp=Rosh yehsiva, forest= leader for elite students, bloodletting=forgiveness, snake= easy sustenance, snake biting you=great parnassah, you biting snake is bad sign.
All drinks are good signs except for wine which can be good or bad, except for Torah scholars when it is always good.
Dovid (in a dream)=chassidus, Shlomo=wisdom, achav= punishment.
Book of melachim (in a dream)= greatness, Yechezkel=wisdom, isiah=comfort, Yeshaya=punishment. Tehillim=chassidus, mishlei=wisdom, Iyov=punishment, shir hashirim=chassidus, Koheles=wisdom, eicha=punishment, Esther=miracles.
Someone who sees rebbe Yehuda hannasi=wisdom, r elazar Ben azarya=wealth, r yishmael=punishment. Someone who sees Ben azzai=chassidus, Ben zoma= wisdom, acher=punishment.
All animals are good in dreams except for elephant not saddled and monkeys
Metal tools in their blades are bad signs, all fruits are good sign except unripe figs, turnip heads are good in the ground but out of the ground they are bad and they resemble a club.
Some things are 1/60th- shabbks to olam haba, fire to Gehonim, honey to the manna, sleep to death, dream to prophecy.
Sound, sight and smell restore ones mind. Nice house, wife, and furniture expand ones mind.
Large cucumbers are bad, but small ones are good like Rebbe and Antonines who always had cucumbers at their table.
There’s a bracha recited in seeing markulis avoda Zara regarding Hashems patience with people who do the wrong thing. Also a prayer for people to stop doing idolatry. There’s 5 potential blessings in Babel. One of them related to theme that bavel is slowly being destroyed and even the animals are taking out dirt form bavel constantly.

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The Gemara records two stories about R' Yehoshua and Shmuel who were able to predict to Kings what they would dream about by placing thoughts in their head during the day and thereby causing them to echo these thoughts in their dreams.

2.Bar Hedya was an interpreter of dreams and if he was payed, he would interpret it nicely, but if he wasn't paid, he would say it meant something bad. Abaye and Rava both dreamed the same dreams, but Abaye got a good interpretation bc he paid while Rava did not and he received a negative interpretation. For example, the pasuk of "your ox will be slaughtered in front of your eyes and you will not eat from it," to Abaye was interpreted that his business would do so well that he would be so overcome with joy he'd have no interest in eating. But for Rava he said the dream meant his business would fail and he'd be so distressed, he'd have no interest in eating. The Gemara continues with many such example of opposite interpretations for Abaye and Rava even though they had the same dream. Very tragic things were predicted and occurred for Rava - his wife died, he was extremely poor etc. Eventually, Rava paid Bar Hedya and had a positive interpretation for his dreams. Afterwards, Rava discovered in Bar Hedya's books the great secret the the interpreter of dreams actually has the power to dictate the meaning of the dream. Rava was upset, specifically about the death of his wife that he now realized was bc of Bar Hedya's interpretation, and he cursed Bar Hedya. Bar Hedya tried to run away to self imposed exile to Rome. The master of the treasury had a dream but he didn't pay Bar Hedya to interpret it so Bar Hedya ignored him. Eventually, Bar Hedya informed him that worms set themselves upon all the royal silk garb that he was supposed to be watching. The Romans realized that Bar Hedya could have prevented a lot of the damage and that he refused simply bc he wasn't paid his fare. The Romans executed him in a gruesome way by splitting his body in two.

The Gemara relates two stories of Rebbe interpreting frightening dreams positively. A nose falling off meant that although he was threatened, the wrath was lifted. Two hands cut off meant there would be no need to work. Two legs cut off meant there would be no need to walk from place to place. In Adar you will die and you will not see the month of Nissan meant he will die in glory (hadar like adar and not see tests, nisayon like nissan)

4.R Yishamel once interpreted dreams of a Tzeduki negatively. Pouring oil into olives was a sign he had slept with his mother, plucking a star out of the sky meant he had kidnapped a Jew. Swallowing a star meant he had sold the Jew and used the money. Eyes touching one another meant he had slept with his sister. Kissing the moon meant he had slept with another Jew's wife. Walking in the shadow of a myrtle meant he has slept with a betrothed naarah. Ravens around his bead meant his wife had committed adultery. Doves around his bed meant he had defiled many women. Holding two doves that were flying away meant he married two wives who he divorced. Peeling eggs meant he stripped corpses (of their clothing) It turns out that it was true and the Tzeduki was guilty of each of these crimes.

A well is a sign of peace, or Torah, or life itself. The three dream visions of peace are a river, a bird, and a kettle.

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Do we build the mishkan first or the Aron? The depth of Betzalels name. The struggle between pragmatics and ideals.

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It is commendable to pray a long tefillah, but it isn't good to expect the prayer to be answered. Rather, a person should increase his reliance on Hashems's mercy. It is good to have a long meal so it will increase the possibility of a poor man entering and eating. We derive that once the Beis Hamikdash was destroyed, a person's table atones for them instead of the Altar. It is good to spend a long time in the bathroom, but only if one is sitting. If one is suspended, then it can increase the possibility of hemorrhoids.
3 things shorten one's life- refusing to read from torah by an aliya, refusing to lead benching, and assuming authority (acting in an overbearing manner even in private). This is why Yosef died before the rest of his brothers
One should not appoint a leader over the community unless the community is consulted first. Betzalel was only appointed once Hashem asked Moshe and Moshe then asked the people if they approved.
Moshe was told to make the mishkan first and then the Keilim for the mishkan. He reversed the order of instructions to Betzalel, who caught he mistake, and explained to Moshe that it is impossible to have the keilim first bc they have no where to be stored. Moshe's response was that maybe you were in the shadow of God (btzel Kel) and thats how you knew this.
Betzaelel has particular wisdom of how to join the letters which heaven and earth were created from. God grants wisdom only to those who already are wise.
A dream of one fasting is really bad. Any dream that is not interpreted is like an unread letter (the dream only has effect thru interpretation) A negative dream is better than a positive dream bc it causes one to repent. Sometimes a dream's value can be in the reaction itself even if it is not fulfilled. Seeing a bad dream can be worse than an actual beating. Every dream has some senseless matters mixed in. No dream is ever fully fulfilled, like by Yosef, where he said his mother would also bow to him but she never did. We also see from Yosef that a dream can take up to 22 years to be fulfilled.
A righteous person does not directly experience the pain of bad dreams but rather others see the negative dream regarding him (and inform him to that he will take care and avoid sin) It is bad not to go 7 days without any dreams at all, but it's ok if you dream but can't remember the dream.
Someone distressed about a bad dream can go to three people and they can "remedy" the dream. They have a declaration and prayer that Hashem should make it better. They saw pesukim about transformation, redemption, and peace.
Someone who is unsure of the meaning of a dream can go in front of Kohamim blessing the people and recite a special prayer that his dreams come out good. He should finish before the Kohanim finish their blessing so the amen of the tzibur affirms his prayer as well.
The first day one is sick they shouldn't reveal it to others so his luck will not worsen. But from then on, he should reveal it to others so that they will pray for him.
Dreams through an angel come true but dreams through demons have no meaning.
There is a concept of the interpreter of the dream having the power to make the meaning of the dream. We learn this from Yosef that his interpretation caused the actual outcome.
Sometimes dreams are just the thoughts one had during the day. Therefore, dreams at the end of the night, a dream about his friend, and a dream that is interpreted within a dream, or a repeated dream are more likely to actually come true.

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One recites a bracha when he sees a place where miracles happened to the Jewish people. (there is also a bracha made when one sees a place where a personal miracles occurred to him specifically). The source for this bracha is derived from Yisro. There's also a bracha when seeing a place that idolatry has been uprooted.
When one sees earthquakes, thunder, winds, or lightning, theres a bracha of "Kocho maleh olam"- Hashem's strength fills the world.
Mountains, hills, seas, rivers, or deserts warrant a blessing of "oseh ma'aseh bresishis"- that Hashem makes the works of Creation. R' Yehuda adds a special blessing for seeing the "great sea."
For rain and good news one recites "hatov v'hameitv." For bad news, one says "Dayan Ha'emes." There is a shehechyanu bracha recited when one builds a new house or buys new clothes.
One shouldn't daven in vain, like davening "I hope the screaming is not from my house" or I hope my pregnant wife gives birth to a boy.
There is a special blessing recited when one comes in and leaves a city.
One is obligated to thank Hashem for the bad as well as the good.
One cannot behave lightheadedly opposite the Eastern gate of the Beis Hamikdash. He also shouldn't enter the Temple Mount with his staff, shoes, money belt, or dusty feet. He shouldn't make it a shortcut or spit there.
They used to make brachos in temple, "blessed is Hahsem,..until this world," but they changed the nusach to "from this World until the World" to indicate that there is another World to Come.
The Rabbis instituted greeting people using Hashem's name based on Boaz's greetings to his men is Sefer Rus.
Examples of places where miracles happened for the Jews is crossing of the Red Sea, crossing of the Jordan, crossing of canyons of Aronon (where Hashem crushed the Amorties waiting to ambush the Jews) stones of Elgavish (the hail stones that stopped midair when Moshe prayed for hail to stop and were later used by Yehoshua) the stone that Og wanted to throw at the Jews that fell over his face and he couldn't get off bc his teeth extended, Lots's wive, (the blessing for Hashem remembering Lot bc of Avraham) the walls of Yericho that were swallowed in their place. (they didn't collapse bc they were just as wide as they tall)
Four people have to thank Hashem- those who cross the seas, go through the desert, people recovering from illness, and one who gets out of jail. They thank Hashem with the bracha of "Hagomel." The bracha should be said in front of 10 people, 2 of which are Torah scholars. Sometimes answering Amen to such a type of bracha is like one themselves said the words.
A sick person, a bride, or groom need protection. Maybe also mourners, torah scholars at night, and women who gave brith.

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One should be careful not to use besamim from a non Jew after Shabbos bc besamim were often used for idolatry and it is forbidden to benefit from them.
One cannot recite bracha on candle after Shabbos from fire that a non Jew lit on Shabbos, but one may use a candle that was lit permissibly on Shabbos for a sick person. Similarly, one may use a candle lit before Shabbos that was going the whole Shabbos.
Halachically, flames are viewed as constantly being renewed. Technically, after a small time has passed after Shabbos, one should be allowed to make bracha on candle that was lit on Shabbos bc now there is new part of the flame that was not lit on Shabbos. However, the Rabbis do not let that lest one make the bracha when it is still the first pillar of flame. Moreover, the Rabbis made one single decree that forbids using any flame lit by a non Jew that originated in the hands of a non Jew. In contrast, a Jew was involved in any way (either he lit the new flame from a non Jew's flame or the non-Jew lit the flame from a Jew's flame,) the bracha may be recited.
If one sees fire and they don't know if is a Jew's flame or non- Jews flame, they go after the majority of flames in the city.
One can only say bracha on the fire that is made to illuminate but not fire that is made for cooking or warming. One can usually tell by how strong the fire is whether it is made for light or not. In a beis midrash, there are circumstances that they light a candle in honor of a prominent person and that light cannot be used for bracha bc it is not for light. If however, there is a Shamash who lives in the shul and the moon is not strong that night, we can assume the light was lit for illumination as well.
When candle is brought to many people in beis midrash, beis hillel says one person recites the bracha on everyones behalf (when many people do mitzvah together it is more honor to Hashem) but Beis Shammai says they should each do bracha to themselves to limit interruption from studies. Some also had practice not to give someone a blessing if they'd sneeze in the beis midrash not to interrupt studies.
Besamim used to remove bad odors cannot be used for bracha. Only besamim made to smell for their good smell may be used. Fragrance in bathrooms cannot be used. Perfume for clothing cannot be used. Or besamim used for sorcery. But besamim in a store can have bracha bc the storeowner wants ppl to smell so that they will end up buying.
How close must a person be to candle to make a bracha? It is a dispute. Some say as long as it is strong candle that illuminates may can make bracha even from afar, while others counter that one must be actually very close to candle in order to recite the bracha. Also, the flame itself must be visible (not around a corner for example)
One does not have to search for a bracha to recite the brachia on if they don't have one.
Beis Hillel say that it is posssible to bentsh in a different place than where one ate. This is only if they left the first place and forgot to bench, but if they intentionally left without benching, they must return to the original spot. There stories in the Gemara about people who went back for benching and were greatly rewarded.
For a large meal, one has 72 minutes to bench. For a small meal, it is as long as he is thirst from the food. However, there is an opinion in the Gemara that it depends on whether he is still hungry (and that may be even after 72 minutes )
There is a dispute who gets greater reward- the one who recites the bracha or the one who answers amen.
We don't answer amen when children are learning brachos but we would answer amen to brachos they make over the Haftorah in shul. (a legitimate bracha)
One should recite brachos with clean hands.

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There are two versions of the dispute B’S and B’H regarding sequence of Havdalah when one is also saying Birchas Hamazon (he had only one cup of wine so he is using it both for birchas Hamazon of melave malka and havdalah. R Meir says that B’S says candle, birchas Hamazon, besamim, and havdalah. B’H says candle, besamim, birchas Hamazon, and havdalah. (Root of dispute is regarding where birchas Hamazon is placed) Acc to r yehuda, all agree birchas Hamazon is first and havdalah is last. The dispute is that B’S says candle then besamim and B’H says besamim and then candle. We follow r yehudas opinion and therefore at havdalah we say besamim b4 the candle.
At kiddush Beis Shammai says hagafen is after the bracha on Shabbos. But at havdalah he agrees the hagafen is first and havdalah bracha is last, bc we want to show reluctance to let go of Shabbos.
There is a dispute in the Tanaim is birchas Hamazon requires a cup of wine. (This is relevant in the gemara to someone with only one cup of wine who wants to drink it after the meal but he will then lose the cup to wine for bentching.)
B’S says to wash hands before pre-meal drinks, then drink wine, then eat bread without washing again. He holds it is forbidden to drink out of a cup with a tamei exterior. (He’s scared some wine may splash into the outside, contract tumah, and contaminate the hands) We must therefore wash hands before drinking wine so that the tamei hands ( sheini) do not touch some liquid drops on the outside of the cup, which would turn the liquid into a rishon and give it the unique liquid capacity to contaminate the exterior of the cup. In contrast, B’H holds one is allowed to drink from a cup that has a tamei exterior (he’s not scared for wine splashing out), so he has an opposite concern. If one washes their hands first, he may not dry them properly, and the wet hands will touch the possibly tamei exterior of the cup and then contaminate his hands. Therefore, beis Hillel advises to wash first before eating the bread not the wine. In addition, it’s better to wash as close as possible to the actual meal.
There dispute B’S and B’H where to place the wet napkin one washed their hands with. B’S says to keep it on the table, (he holds one is forbidden to eat on a table that is a sheini tumah out of concern one may eat Terumah on it. However, the chair one eats on may be tamei and the wet napkin will touch the chair, the liquid becomes a rishon, and then his hands will become tamei and lose the effects of netilas yadayim. B’H holds there is no law that one can’t eat on a tamei table, so there’s also a concern if one places the moist napkin on the table the moistness will contract tumah and contaminate the foods on the table. Once there are concerns wherever you place the napkin, we prefer it be on the chair and not the table bc the whole concept of hands becoming tamei is drabanan whereas the concept of food become tamei is from the Torah.
B’S says before washing mayim achronim (and spilling water on the floor) one has to sweep the floor to make sure no big pieces of bread are there that would be ruined by the water. However, B’H says we assume the learned waiter would have removed any large pieces of bread from the floor prior to mayim achronim. (The root of the dispute is whether one may use an unlearned waiter)
Everyone agrees בורא connotes the past and is acceptable language for בורא אש. But B’S and B’H disagree. B’S says מאור bc fire is singular but B’H says מאורי bc we are blessing HaShem for the multiple colors in the fire.

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Someone who has food in their mouth and realizes they forgot a bracha. If the food will not be repulsive if it is taken out, (like a lollipop) then it should be taken out, a bracha should be said, and then the food is eaten. If the food will become repulsive, then one moves it to the side of his mouth. By liquids, where there is impossible, one is forced to swallow the drink.
If one already finished eating and realizes they forgot a bracha, the Gemara ruled that the opportunity for bracha has been lost.
Old wine is food for stomach, but new wine is bad
אספרגוס (undiluted wine/beer mixed with some spices in the morning) can be made with either wine or beer. There are different health values for each. The wine one is food for heart, eyes, and spleen, while the beer one is good for head, stomach, and hemorrhoids. The wine one should be supplemented with bread and the beer one should be supplemented with whatever type of food the beer was made from.
10 laws for cup of Bracha. It requires rinsing both inside and out, the cup should be complete, undiluted wine should be put in, the cup should be surrounded with people or other cups, it should be received with 2 hands, held in the right, lifted up one tefach, one should look at the cup, wear something on their head, and it should be sent to ones wife.
The left hand shouldn’t help support the cup held in right hand.
There is a concept that a woman’s “fruits” are automatically blessed thru her husband, and once yalta (rava Nachman’s wife) didn’t get the cup from bentching bc of this concept and she was very upset.
Even number of cups are dangerous to drink.
One should ideally sit down when reciting Birchas Hamazon.
Beis Shammai and Hillel disagree about many matters regarding seudah. B’S says first bracha on the day of shabbks and then bracha of hagafen on the wine. This is for 2 reasons. (The day of Shabbos is the reason why we’re drinking the wine. The obligation for kiddush set in b4 the wine was actually present. B’H says first bracha on the wine and then bracha on the day of Shabbos. This is for two reasons. We need the wine to be able to do kiddush and bc wine is more tadir(frequent) than kiddush.

The Gemara rules like beis Hillel (even thigh a heavenly voice already declared the law is like Hillel bc not everyone respects what heavenly voices rule)

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The leader should include himself in the zimun blessing and say נברך instead of ברכו.
Better to say בטובו than מטובו , bc the mem limits they amount of good from Hashem.
In most requests we limit how much we ask HaShem but for Torah we ask in limitless bounds.
We say שאכלנו בשלו and not למי שאכלנו to recognize that it is only HaShem we are thanking.
We must be careful not to say על המזון שאכלנו so it’s doesn’t appear like we’re thanking the food itself, but this is only with a zimun of 3, but not with 10, where we clearly mention Hashems name.
It’s a dispute between r akiva and r Yosi if we increase name of HaShem if the group is larger or if we always keep the same נוסח once it reaches 10.
The Gemara relates a practice of people eating with the reish gelusa that they weren’t able to hear the zimun well bc of the large crowd so they would quietly make zimun of 3 without the reish gelusa noticing.
3, 4, or 5 people who ate together cannot break up bc of the obligation of zimun on them. However, 6 may break up into 2 groups of 3. 10 may not break up, but 20 may break up to two groups of 10.
Two groups that ate in close enough proximity that some of each group could see the other group can be considered one group for zimun.
Obligation to make zimun sets in as soon as people sit down to eat with each other, even before they’ve eaten. So one person can’t break off from group of 3 from that point and on.
3 people from 3 Seperate groups that each were obligated in zimun can combine together for zimun when they actually bentch.
A common waiter can combine two groups for zimun even if they can’t see each other.
Concentrated wine without water dilution is a dispute. R eliezer says it is not considered drinkable and it’s therefore not hagafen and one can wash netilas yadayim with it. The rabanan consider it drinkable bc it can be mixed with other drinks and it is therefore hagafen and one can’t use it from netilas yadayim. (Everyone agrees by cup of bracha the wine should be diluted first)
One shouldn’t ruin bread by placing raw meat on it. One shouldn’t throw bread or pass a cup of wine that would spill over bread. For other foods, it depends if the food will get ruined. For example, one can throw hard nuts but not soft figs that will be ruined.

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In the second bracha of Birchas Hamazon, there should be an opening of "nodeh"-thanks to Hashem and a closing of "hoda'ah"- thanks to Hashem. If one leaves out both, it is considered disgraceful. It is also wrong to conclude the blessing "Hashem, who gives lands," (bc it doesn't make Israel sound special) and wrong to conclude the third blessing with "Hashem, who saves the Jews." (more about this in #3)
There is a dispute if the fourth bracha of "hatov v'hameitiv" needs "malchus" -referring to Hashem as the King of the world. If the bracha if from the Torah, then it is a continuous stream of brachos following the ones before it and wouldn't require a new "malchus." But if the fourth bracha is drabanan then it is independent of the others and requires it own mention of "malchus."
There is a question of how to end the third blessing of Birchas Hamazon. The opening of the blessing discusses Hashem saving the Jews and rebuilding Jerusalem, but the focus of the bracha is Jersualem. Some say the collusion of the bracha could be "Hashem, who saves the Jews, " while others say it must be "Rebuilder of Jerusalem." It def shouldn't be both together, bc endings of brachos should not have two subjects. The reason is that "we don't perform mitzvos in bundles" and combine two separate praises at the end of a bracha.
One should mention bris, torah, and Kingship of Dovid in Birchas Hamazon. The Gemara seems to imply that women and slaves wouldn't say these phrases but that men certainly must.
In the 4th bracha of "Hatov V'hameitiv," we say "malchus" in the beginning of the bracha, and we also add additional references to Hashem's malchus. (Blessed are You, Hashem, our God, King of the universe, the almighty, our father, our King, ...the King who is good..) It is either to make up for the last two brachos missing a "malchus" or perhaps just for the 3rd blessings omission of malchus, bc its inappropriate to speak of Dovid's kingship and not mention Hashem's.

6.If someone forgets to mention Shabbos, Yom tov, or Rosh Chodesh in benching, and they have finished the third blessing, there is a special makeup bracha they can recite before they start the fourth bracha. However, once one began the fourth bracha already, they have to repeat the whole birches hamazon. However, a distinction is made between Rosh Chodesh and the others, as on Rosh CHodesh one is not obligated to eat a meal and so if they forget to say Yaaleh V'yavo they do not have to repeat. Only on Shabbos and Yom Tov, when we are obligated to eat a meal, does forgetting Yaaleh V'yavo warrant a repeat.

There is a dispute between R' Meir and R' Yehuda how much a person needs to eat to lead the benching. R' Meir says cazyis and R' Yehuda says size of an egg. R" Meir says "And you will eat" references eating (cazayis) "and you will be full" references drinking, while R" Yehuda says "and you will eat and be full" references eating size of an egg.
There is a Tanna'ic dispute if the words of zimmun change based on how many ppl are present. According to one opinion, we say the words never change, just like in shul the words are the same regardless of the size of the minyan. A second opinion says that we add more names for Hashem depending if the crowd is 10, 100, 1000, or 10,000.
When there are 4 people, the leader could say "bless Hashem" because he is talking to 3 who constitute a zimun themselves, but it is always preferable to include for an individual to include himself in his words and it is better to say "let us bless Hashem"

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If 9 people ate bread and one had vegetables, they make a zimun with Hashem’s name. Same with 8 or 7 who ate bread and 2 or 3 ate vegetable. However, if 6 ate bread and 4 had vegetables, it is a dispute in the gemara. One opinion says there is zimun of 10 bc a majority ate bread, but a second opinion says there’s no zimun of 10 bc 6 is not a discernible majority.
After King Yannai murdered all the Rabbis he was eating a meal end no one knew how to bentsh. His wife, Shalomtzion, produced her brother Shimon Ben Shetach to lead bentching. (She’d been hiding him previously) They brought him a cup of wine for bentching but he refused to lead bentching until he had eaten, so he drank the cup of wine first before bentching and then led bentching. However, the Gemara disapproves of this, bc even though we said that a zimun of 10 can be completed by people who don’t eat bread, the one who actually leads birchas Hamazon Jsut have eaten at least a cazayis or bread.
First bracha of Birchas Hamazon was instituted by Moshe when the Jews ate the manna. Second Bracha is from Yehoshua when the Jews entered Israel and the 3rd bracha is a combination from dovid and shlomo with Jerusalem and the Beis HaMikdash. The fourth blessing was added after the Beitar revolt when the Jewish bodies were allowed to be buried and they miraculously had not rotted.
It is a dispute between the tannaim if zimun preface to bentching has a source from the Torah or not. (וברכת את ה אלקיך) There’s also a a dispute if the fourth bracha is from the Torah.
What source to say hamotzi before eating? Some say it’s a kal vachomer logic that if we thank HaShem when were full, certainly we should thank Him when we’re hungry. Others bring various textual sources for blessing before bread.
Source for birchas hatorah acc to one opinion is within birchas Hamazon itself (הארץ הטובה)
To fulfill birchas Hamazon, one should metion bris and Torah in the 2nd bracha and Kingship of Dovid in the 3rd bracha.

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Those who are sharing the same loaf of bread as the head of the household breaking the bread should not begin eating their portion of bread until the the head of the household tasted it first.
Two people sharing the same platter should wait for one another but 3 do not need if one takes a break.
The one who recited hamotzi is the one who gets food first but he can honor someone else to partake in the food first.
One should not break the bread until amen is finished form crowd. A different approach is that we don't require amen to be finished from all the crowd, as a majority of the crowd suffices, bc it is actually improper to answer an amen that is too long.
Amen should not be Chatufa- with a sh'va instead of a kamatz. It should not be ketufah- without the end nun. Or Yesomah- without hearing the bracha it is answering.

6.Even if 2 people have finished their meal, a 3rd person can join late and considered to "eat with them" since the 2 would theoretically still eat more if their favorite dishes were brought.

7.The greatest person should lead the zimun even if he arrived late to the meal.

D'mai is grain that is doubtful if it was tithed. We are lenient for poor people and soldiers to be fed Demai.
Terumah should be taken before Ma'aser. If ma'aser was taken first, it depends whether it was tithed before the time of "miruach"- the smoothen of the pile of grain that triggers the obligation to tithe- If the ma'aser was taken prior to this time, it doesn't require any xtra terumah to be removed from it. But if it was taken after this time, then an xtra terumah must be take from it.
When Ma'aser Sheni is redeemed, the owner adds an xtra fifth to the money, but that 1/5th does not withhold the transfer of Kedusha.
One should not make a zimun with an "am ha'aretz." One can make a zimun with a learned Cussi. An "am ha'aretz" is either someone lenient in laws of Tahara, someone who doesn't tithe produce, someone who misses reciting Shema, someone who doesn't wear tefillin, or tzitzis, someone without a mezuzah, someone who doesn't raise his kids to learn Torah, or possibly even a torah scholar who does not study the reasons for the Mishayos.
Ma'aser SHeni should be redeemed onto money with an image on it. Hekdesh should be redeemed onto money and not land.
One can use a baby for number 10 for zimun and minyan. But not to be number 3 for the zimun.
A slave can be number 10 for a minyan.
One who is from the first 10 people at minyan gets equal reward as the whole minyan.

16.The gamers suggests that 9 with an Aron can be a minyan but it is rejected bc an aron is not a person.

Even on Shabbos, 3 people are required for zimun. But 2 Torah scholars discussing Torah is considered like 3 for zimun.
To be number 3 for zimun, we can include kids who have pubic hairs even though they are not yet 13. And according to one opinion in the Genara, even if they simply understand that bentching is to Hashem

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1.The head of household should be the one to break the bread so he breaks it generously and gives everyone large pieces. There is a dispute who should lead birches hamazon- some say it should be whoever broke the bread and some say it should specifically be a guest so that he will recite a special blessing given from a guest to a host.

The Gemara has a dispute how far zimun goes. (according to rashi's explanation, the gemara is wondering where zimun ends and the regular birches hamazon begins) R' Nachman says the first blessing of Hazan is already part of Birchas Hamazon and R" Sheshes says that first blessing of Hazan is part of zimun and not birchas hamazon.
The Gemara determines that the last blessing of Birchas Hamazon (hatov v'hameitiv) is not part of the biblical birches hamazon. This is evident in the law workers may skip the last bracha to get back to their jobs. An additional proof is that it starts with a new 'Baruch atah Hashem" even though there is a rule that a bracha that follows another bracha does not need a new "Baruch Atah Hashem." (it must be that "hatov v'hameitiv" is in its independent bracha and not part of the series of Birchas Hamazon.)
In a house of mourning, R' Akiva's position is that instead of "hamtov v'ahmeitv" the blessing of "dayan Ha'emes" is said instead. According to the Rabbis, both are recited and the "dayan ha'emes" is incorporated into the last blessing of Birchas Hamazon.
Someone who interrupted his meal to "answer" with two other people's zimun, where does he return when he completes his own meal and now says Birchas Hamazon? R' Zevid says he goes back to the beginning of Birchas Hamaozn. But the Rabbis say he can begin from the second blessing of Birchas Hamazon.
The correct halacha for eating etiquette- When two people eat together, the prominent one reclines first and the smaller person below him . When there are 3 people, the most prominent person reclines first in the middle, the second most prominent in the bed above him, and the least prominent in the bed below him.
For washing hands before meal, the most prominent person should wash first. (unless he will have to wait to say hamotzi for everyone and be forced to wait)
For washing mayim achronim- when there are 5 ppl or less, we start with the most prominent persona and he then leads the benching. When there are more than 5, we start from the lowest person until we get till the last 5, then the most prominent person washes and leads the benching.
We don't honor ppl with letting them go first on roads or bridges. (causes too much traffic and can be dangerous)

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When 3 people eat bread together, they are obligated in zimun.
The rule that the meal has to be permitted food to obligate zimun, but forbidden food does not warrant zimun.
A non Jew, woman, or slave cannot be number 3 for the zimun.
A waiter who ate a cazayis can can be number 3 with two people he was serving.
The source that the number 3 brings people together to thank HaShem is גדלו לה אתי or כי שם ה אקרא.
Amen shouldn’t be louder than the bracha. The translator shouldn’t be louder than the speaker.
There is a dispute if 2 people are allowed to make a zimun if they want to. Even if they could, it is wrong for a 3rd person to leave before zimun bc he is taking away the obligatory zimun.
Women can make their own zimun if they would like.
A meal of women and slaves if considered meal of פריצות and no zimun should be recited.
When the 3rd person has left the room, a zimun can still be made if they call out to him and he answers. But for zimun of 10, he must be sitting with them.
When there are only two people and no zimun, it is actually preferable for them to bentsh seperately.
When 3 people eat together and one wants to make zimun and leave early, the other 2 should not feel compelled to interrupt their eating for him. But if 2 want zimun, one is compelled to interrupt his eating for their zimun.
There should be a zimun even where there is no great person to honor.
Usually, one shouldn’t answer amen to his own Brachos. But after בונה ברחמיו ירושלים one should say אמן and show that the biblical bensthing is over.

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There is a rule of ikar and tafel- that the bracha on the main food exempts the need for bracha on a food that accompanies it. Even bread can become a tafel in a rare case where one is eating special super sweet fruits that are countered with salty items that need bread to accompany them.
There is discussion about these amazing fruits of Genusar in Israel that are remarkably delicious. Israel's trees also have many many pigeons. Israel is also known for superb "yichus" where kohanim would marry daughters of Kohanim.
When one eats the 7 special foods of Israel- R" Gamliel says a full birches hamazon is required. The Rabbis disagree and say birches hamazon is only for bread and an abridged version of birches hamazon is recited for the 7 species. A third opinion, R' Akiva, says one should say birches hamazon after any filling foods, like a cabbage.
Water needs bracha when drunk for thirst (as opposed to helping the food go down). The bracha is a dispute if it shehakol or boreh nefashos, and the gemara rules that it is shehakol.
There is a difference in the conclusion of Al Hamichya for fruits from Israel and others fruits. For fruits from Israel, one says "for the land and its fruits," but for fruits outside of Israel, one recites "for the land and the fruits."
There is a dispute whether boreh nefashos is recited after eating any foods or only significant foods. Eventually the Gemara rules that all foods have after bracha even something like water. However, smell does not have bracha after.
After performing a mitzvah, generally there is no bracha. However, the Gemara mentions a practice to make bracha of "lishmor chukav" after taking off Tefillin.
The gemara discusses the health virtues of an egg.
Spleen meat is good for teeth and bad for stomach. (chew it and spit it out.) Leeks are bad for teeth and good for stomach (cook them and swallow w/out chewing) Raw vegetables make pale face (after bloodletting) Anything eaten b4 fully grown impedes growth (less than a 1/4 grown) Anything near life gives life. (meat near the neck area) Cabbage is filling (and healthy). Beets are healing. Turnips can be healthy but only in certain circumstances. (overcooked or followed wine wine or meat)
It is harmful to speak with someone who ate raw vegetable in first 4 hours of the day. Second view is that it is forbidden to eat the raw vegetables in the first 4 hours of the day.

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The mishna said the rule is everyone must be reclining together for one person to be motzi others. That is for bread. What about wine? There are 3 opinions. One opinion is that wine is the same as bread. 2nd opinion is that for wine one persons can never be motzi others. 3rd opinion is that for wine one can be motzi others even if they’re sitting together and not reclining.
During meal itself, one person should not be motzi others bc it is difficult to concentrate on a bracha during a meal when the throat is full.
There is a concept that the one who starts receiving a kibud should finish it. Like in the mishna the one who is motzi others with Hagafen should also be honored with being motzi others with blessing on the incense. Similarly, the one who is honored with washing mayim achronim first should lead the bentching. (Even if someone more important is present)
The bracha on smells should be made once the smoke is rising even before once has smelled the scent.
There is a bracha of עצי בשמים that is recited on good smelling woods, but the gemara rules it is only if the wood is actually present and being smelled, but not with incense where the wood is burned. There, the bracha should be מיני בשמים. Ground wood in oil is dispute if it’s still עצי בשמים. There’s also a special bracha for good smelling balsam oil.
Hard stalks also count as עצי בשמים, even though they are not actually wood- like jasmine.
Roses- it depends whether the stalks are soft or hard.
There is a special bracha on good smelling fruits- נותן ריח טוב בפירות.
There’s a special bracha for blossoming trees in nissan.
Source for bracha on smell is כל הנשמה תהלל קה- the soul enjoys smell!
Hashem makes that everyone likes the specific job that they are given on life. Even pigs will specifically dirty clean things given to them.
For protection against demons- a torch gives you xtra power of 1 additional persons and the moon is like 2 additional people.
Person should throw themselves into fiery furnace and not embarrass someone else publicly.
The correct order when to make when one has oil and hadassim- it’s a dispute but the gemara prefers oil fist bc it has good smell and it has enjoyment of smearing.
Between fragrant oil and wine- it’s a dispute which one to make bracha on. Maybe smell bc it’s immediate pleasure or wine bc it goes into the body.
Torah scholars don’t wear perfume, go out alone, talk to women in the street, wear ripped shoes, eat with unlearned people, or come last to study hall, walk with erect posture, or walk too quickly.

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Pas hab׳ah bkisnin- the breads that are more like a pastry. Although they are really bread, since people generally do not make a meal out of them, the rabbis said to make mezonos and not to say birchas Hamazon. However, if one eats an amount of these pastries that is the amount of a full meal they are in fact required to say hamotzi and to bentsh.
Once one׳s mind is this the meal is finished and that they will now bentsh, a new bracha would be required for any new foods brought out. According to one view in the Gemara that happens when the tables in front of people eating are cleared. Another view is that it depends when people clean their hands with oil. However, the Gemara ultimately rules that since bentshing is supposed to immediately follow washing mayim Achronim, until mayim achronim is washed ones mindset is that the meal is still continuing.
The Brachos on wine before meal can exempt the bracha from wine drunk at the end of a meal. A bracha on appetizer before meal can exempt bracha for appetizer at the end of the meal. The bracha on bread exempts appetizers but the bracha on appetizers does not exempt the bracha on bread.
Only if a group is reclinjng together (formally eating together) can one person be Motzi others with Brachos on foods. However, the Gemara qualifies that if a group of people verbally declared their intention to eat together, one can be motzi others even if they are not “reclining.”
During a meal itself, one person cannot be motzi others with bracha on wine.
The Gemara qualifies the rule of bracha on wine exempting bracha for wine after the meal to be true only when one is accustomed to drinking wine after the meal, like on a Shabbos or holiday, but at a regular meal when one is not accustomed to drinking post meal, a new bracha would be required for each new cup of wine. Moreover, even on Shabbos, if a person generally does not drink after the meal, they would require another bracha on the wine.
The gemara wonder whether a bracha on wine made during the meal can exempt wine drunk after the meal. Is it only wine b4 meal (that’s drinking) or even wine during the meal (that’s only “soaking” the food)

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When too much spirituality can be a disadvantage

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There is a dispute between R Yehuda and the Rabanan regarding priority of brachos. R Yehuda says the 7 species come first and the Rabanan say the “Chaviv” comes first.
One opinion holds that their dispute is only when both foods are the same bracha, but when they are separate Brachos, for example a turnip that is chaviv and an olive, there is no dispute and all agree there is no correct order for which bracha to recite first. However, a second opinion says the argument between r yehuda and Rabanan is relevant even when the two foods are separate Brachos, like a radish and an olive. Their dispute is based off the idea that even within the 7 species, the order in which they appear in the Torah has priority for Brachos. The Torah lists the fruits in order of their significance. R yehuda therefore says 7 species bracha b4 the chaviv but the rabbis say chaviv bracha gods first.
In terms of the order of thx 7 species, we also give priority to the ones listed closer to the word ארץ at the end of the pasuk. In conclusion, then, the level of priority would be 1.wheat 2. Olives 3.barley 4. Dates 5. Grapes 6. Digs 7. Pomegranates
A different opinion says that each of the seven fruits correspond to a separate Halacha in the Torah whose amount is the size of this fruit. According to that opinion, we don’t make a big deal out of the order of the fruits bc we cannot assign higher significance to some Halachos over others.
There are 3 opinions regarding fruit eaten during the meal of bread. One opinion says to make bracha b4 and not after. 2nd opinion says bracha b4 and after. And 3rd opinion says that bread exempts all food in the meal even fruit.
According to everyone, wine in the middle of a meal requires its own bracha bc wine carries its own signficance for Brachos even beyond when you’re benefiting from it

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One should not make a hefsek between hamotzi and eating bread. But speaking regarding the meal is not a hefsek. For example, take the bread. Bring salt. Prepare food for the oxen.
It is forbidden to eat before one feeds their animals.
One should not recite hamotzi for the table until there is salt/dips before each party so that they can enjoy their bread right away.
Urine does not fully empty unless one is sitting. Loose earth is also acceptable, or from a high place onto an inclined surface.
After eating, one should have salt. After drinking, one should drink water.
It is good to eat lentils every 30 days, but not too frequently. Same for mustard. Eating small fish is healthy.
Ketzach prevents a person from heart pain. But its odor is dangerous
R' yehuda holds that a person should be specific with his brachos and that is why he broke "pri ha'adama" into smaller categories. It says to bless Hashem "day by day," meaning that each unique day has its own blessing and so too with foods.
Hashem makes it that the more Torah knowledge one possesses the easier it is to hold more. This is the opposite of vessels that cannot hold more once they are full.
One is yotzei the blessing for fruits if they recite a ha'adma. But they are not yotzei if they make a ha'aetz for a vegetable. And one is always yotzei after the fact if they recite a shehakol.
The tanna of our mishna who validates a "pri ha'adma" on a fruit holds that tree fruits are fundamentally grown from the ground and the tree is really just subordinate to the ground. This is only R' Yehuda's position, but the other Rabbis hold the tree is the fundamental source of growth and therefore one is not yotzei with a ha'adama on the fruit. This dispute is found regarding reading Bikurim if the tree was cut down by the time one brings the fruit.
Adam Harishon ate from a tree, but which type? It was either a grapevine, a fig, or a wheat stalk. Even though a wheat stalk is called a "tree," wheat is still "ha'adma" bc fruits are grown only on perennials and not on trees that die and come back. The important takeaway is that ha'etz vs ha’adama does not depend on "tree" but rather on whether it grew on a perennial.
There is a dispute whether shehakol exempts even bread and wine. There is a dispute among Tana'im if one deviates form the nusach of the brachia that the Rabbis made whether they are yotzei are not. However, the Gemara tells us that these two disputes are not necessarily the same. (the latter is an issue on making up a new bracha and the former is that one did not mention the bread or wine)
One can be yotzei birches hamazon in other languages and even if the words are not a translation of the Hebrew words.
A bracha needs to mention the name of Hashem, and there is a dispute if also must mention Hashem's kingship.
Anything that does not grow from the ground is Shehakol, meat fish grasshoppers, milk, eggs, cheese. Truffles and mushrooms are shehakol bc they grow from the ground only through the air, and they are therefore classified not something that draws from the ground.
Shehakol is recited over spoiled wine or a cooked food that spilled. R' Yehuda says there is no blessing on something that was a curse, (like the vinegar which is spoiled wine or like dates that were scorched by the sun.

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The size of cazayis for bracha achrona is the size of a medium olive. A big olive minus a pit would require a bracha achrona.
If there is a ha'dama food and a shehakol food that is "chaviv," the ha'adama food comes first bc its bracha is more important. Between two shehakol foods, a food that is "chaviv" generally has precedence, but if the other food is more filling, it is a dispute in the gemara whether the chaviv comes first or the more filling food comes first.
There's a dispute if dicing a turnip makes it better or worse, and if it does make it worse, the bracha would be downgraded to a shehakol.
A mezonos ingredient to a dish that is only there for consistency does not make the dish into a mezonos.
Cooked beets are very healthy
Water in which vegetables were cooked is ha'adma.
Water in which dill was cooked- the gemara wonders if dill enhances the flavor of a dish or just removes bad odors from the dish and the difference would be if the water is ha'adama or shehakol. The Gemara concludes that dill enhances flavor.
Dried out bread in a bowl with other foods is hamotzi, (and one can prioritize that homotzi over a regular loaf of bread- tosafos) However, another opinion seems to prioritize reciting hamotzi over a whole loaf of bread.
There is a dispute when to cut a whole loaf of bread. After the bracha if finished, or that the loaf should be cut by the time the bracha is finished.
if there's bigger broken piece of bread or a smaller whole bread, there is a dispute which to prioritize the hamotzi over. To satisfy both opinions, one can hold both breads and recite hamotzi on both. Certainly wheat bread is prioritized over barely bread.
One should always give the kohen a nicer portion of terumah. If the kohen is not nearby, there is a dispute if one should give a nicer portion or the portion that will stay fresh longer.
One needs two breads on Shabbos, but not does necessarily have to break both.
On Pesach, one should use a broken matzah bc it is lechem oni- poor mans bread
Rav Ashi would break off one large section of bread for needs on Shabbos (to show how dear Shabbos meal was to him)
It is nice to eat the Eruv bread on Shabbos to do another mitzvah with bread that has already had one mitzvah done with it

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There is a concept of "bread" that is more of a pastry than bread like in the sense that it is not usually eaten as a staple of a meal and is therefore mezonos. But if one makes a meal out of it, it is hamotzi and benching.
Date honey is shehakol and is not treated like the fruit itself. But a solid from fruit that has been somewhat crushed but not completely mashed is haetz.
Shatisa (sweet flour mixed with oil and water). The thick form is mezonos as it is made for eating, but the loose pourable one is shehakol, bc it is considered more of a medicine.
On Shabbos, one can't do any explicit acts related to medicine. However, a food that is sometimes eaten regularly, even though it is mostly made for medicine, may be used on Shabbos bc it is not readily apparent that it is for medicine.

5.The Rabanan say the nusach of the brach is Hamotzi, but R' nechamia holds it is only Motzi. Everyone agrees that the word should mean that Hashem made bread in past tense, and the question is whether Hamotzi implies the past or not. Motzi is certainly acceptable but Hamtozi is also good according to the Rabanan.

There is a great dispute whether cooked vegetables are still haadma or whether cooking has "changed" their form and now it is shehakol.
A vegetable that is generally not eaten raw is certainly hadma once it is cooked and shehakol b4, like cabbage, beets, and pumpkins.
There is a dispute between R' Meir and R' Yosi is one fulfills mitzvah with matza that was boiled after being baked. However, that is untreated to our discussion bc there is an additional variable that the "taste" of matza may be thrown off by boiling. Same point is true by marror that cooked marror is no good for the mitzvah bc the taste is off, even if the bracha would still be haadama

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1.The Gemara rejects Rav and SHmuels's opinion that rice is not mezonos and proves conclusively that rice is in fact mezonos.

There is a dispute between R' Yochanan Ben Nuri and the Rabanan about rice, as R' Yochanan says it can be made into Halachic "bread," but the Rabbis disagree and say rice can never be considered "bread."
There is a fundamental dispute between R' Gamliel and the Rabanan. According to R" Gamliel, full birches hamazon is recited over any of the 7 special species, not only bread. According to the Rabbis, the 7 species have "al hamichya" bracha.
Even though rice is mezonos, the after bracha is not al hamichya but only bores nefashos.
"Chavitsa"- a cooked dish made with small pieces of bread. The Gemara says that if the pieces are more than a cazayis, they are "hamotzi," but otherwise it is just mezonos. However, the Gemara adds that if the pieces have the appearance of bread, then even if they are less than a cazayis the bracha is still hamotzi.
Teroknin are obligated in Challah (it is bread). Teroknin is flour and water cooked directly in hole in stove and not in a pan. Even though its a looser batter, but it still takes some form of bread.
Teresa is exempt from Challah (it is not classified as bread,) It is a very loose batter that spreads out on the hot stove and does make form of bread.
Any dough cooked in the sun is technically not considered bread, but if one makes the shape like regular bread, it may be obligated in Challah. (Rabbinically, so people don't get confused.)

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Wheat flour is a dispute if its haadama or shehakol. The root of the dispute is that the flour is a changed form from the grain itself. This is not analogous to the case of olive oil where the bracha is haetz even though the form changes from the olive, bc oil is the objective of why we plant olives and not a changed form.
Barley flour and raw pumpkins are shehakol bc they aren’t being eaten in a way that affords prime enjoyment.
Soft palm branches that are edible soft but would harden if they are left on date tree is a dispute in the gemara if they are shehakol or haadama. The reason they would be shehakol is bc the date trees are not planted with the intention of cutting down branches and eating the soft part.
Caper bushes have 3 parts. The berries, their husks, and edible buds in their leaves. The berries are a dispute between Beis Shammai and Hillel whether they are fruit or possibly a vegetable, but we completely disregard Beis Shammai and the berries are certainly fruit. The husks are a dispute between r Eliezer and r akiva if they are fruit. Outside of Israel, one can be lenient regarding Orlah laws and assume the husks are not fruit.
Why are the husks of the caper berries not considered a Shomer, which is subject to Orlah as well? Bc a shomer is something that is necessary for the life of the fruit but the husks of the caper berry aren’t necessary for the berries to live. (This is in contrast to husks of pomegranates or dates that are subject to Orlah as shomrim to the fruit).
Peppercorns are dispute if they are shehakol or no bracha bc it’s not eating at all. Rava says it’s not eating at all and even on Yom Kippur One isn’t liable for eating peppercorns. However, moist fresh peppercorns even rava agrees is considered eating.
Ginger that is moist and fresh is considered eating but dried out ginger is not called a food.
When one of the 5 grains is in a mixture but it’s not the primary ingredient, it’s a dispute if the bracha is Mezonos or not. We rule that the 5 grains are always called the ikar and the bracha is mezonos.
Rav says only the five grains have mezonos but not rice.

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Fruits are העץ with the exception of wine. Vegetables are האדמה with the exception of bread.
R Yehuda holds that greens have special bracha of מיני דשאים.
What is the source for making a bracha? The gemara tries to develop a source from the soul of קדש הלילום לה׳ but it ultimately does not work. The source is logic that it is forbidden to derive pleasure from food without first thanking Hashem.
There is a dispute if only grapes are obligated in 4th year bringing to Jerusalem or all fruit trees
Singing in beis Hamikdash is only with wine.
It is through a bracha that Hashem give us permission to eat food
One pasuk indicates that we are meant to work while one pasuk indicates we are supposed to learn. R yishmael says we should split the time, while R Shimon says we should jsut learn and then our work will be done by others. The gemara comments that only few people can attain r Shimon’s approach.
Our generation has weakened in the sense that we know much less Torah and in the sense that we are trying to get out of performing mitzvos
Why does wine get a special bracha? Because it has changed for the better, satiates, and makes one happy.
The reason one doesn’t say birchas Hamazon after wine even thigh wine satiates is bc it is not generally made into a meal.
The correct bracha for olive oil is העץ. However, in most cases this bracha will not be said. If one drinks plain oil, it is harmful and no bracha is necessary. If eaten with bread, it is exempted by the breads bracha. If drunk with beet juice, it is exempted by the beet juices bracha. However, if one had a sore throat and added a lot of oil into the beet juice, the correct bracha would be העץ.

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If someone skipped Bracha while acting as Chazan and couldn't continue, someone else should take over and should not hesitate. He begins from the beginning of the bracha that was missed.
The chazan doesn't answer Amen to Birches Kohanim so he doesn't get distracted. He also does not duchan even if he is the only Kohen unless he is confident he won't get confused.
In general , one should be reluctant to get up to daven.
Rav huna says if chazan made mistake in first 3 brachos, he goes back to beginning. In middle section, he goes back to Atah Chonen, and in the last section, he goes back to R'tzei. Rav Assi said there is no order for the middle section. (Brachos can even be said out of order) Our mishna said when the chazan makes a mistake he goes back to beginning of skipped bracha- that definitely rejects rav assi nut not necessarily rav huna bc the whole section may be called "one bracha" and the mishna indeed meant back to Atah Chonen.
Requests should only be made in the middle section of Shmone Esrei.
Moshe at times davens very long (40 days and nights) and at times very short (one liner like by Miriam)
One should not bow during brachos that chazal did not legislate for bowing. However, a Kohen Gadol bowes at the end of each bracha and Kind at the beginning of each bracha as well bc they need the xtra humility.
It is improper to bow during Hallel and Birches Hamazon but modim remains unclear whether or not to bow.
Someone who make mistake during first bracha of Shmone Esrei it is a bad omen. Fluency in tefillah is a good sign.
There is a dispute whether the times of Mashiach will be completely different than now or pretty much the same except that the Jews won't be persecuted
There is a dispute whether Ba'alei teshuvha are greater than tzadikim
It is not good to daven in an open valley.
R chanina ben dosa had remarkable powers of tefillah

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One does not interrupt Shmone Esrei for a snake, bc it probably won't bite, but one should interrupt for a scorpion. However, snakes will bite it one falls into a pit with them.
An black ox during spring is considered very dangerous and one should interrupt Shmone Esrei is they see one.
R" Chanina Ben Dosa once killed a large serpent when it bit him and it showed that with extreme righteousness, one can kill dangerous animals.
Mashiv Haruach is in bracha of restoration of life bc rain gives life. V"sein Tal Umatar is in birches hashanim bc it provide sustenance, and havdlah is in blessing of wisdom bc it takes wisdom to divide between holy and regular. It's also the first weekday blessing.
Wisdom, beis hamikdash, and vengeance, are all great as they are written between two names of Hashem.
R akiva says Havdalh is its own bracha in SHmone Esrei. R Eliezer says its part of Modim. And Chachmim say part of Atah Chonen.
Havdalah historically was first placed in tefillah. Then people got richer so they placed it on a cup of wine. Then people got poorer, so they reinstated it in davening. But they said it one can they should also make havdalah on wine.
IF one makes havdalah before davening maariv, they still say havdalah in davening
If someone forgot Havdalah in davening and then ate before havdalah, they need to daven again.
On matzei shabbos that is yom tov there is no regular bracha to insert the havdlah in. IT's possible to put it in modim but ultimately the gemara prefers a special "Vatodienu" insertion into the middle bracha of the yom tov SHmone Esrei.
WE silence one two says sending away mother bird is expression of Hashems mercy, either bc it makes jealousy between animals or bc Hashmes laws are not an expression of his mercy for birds.
WE don't add on more praise for Hashem than was instituted by the Anshei Kenesses Hagdola.
Someone who repeats each word of SHema is not silenced but its bad way of saying Shema, but someone who repeats each line of SHmea is silenced bc it appears like he is saying Shema to two different powers.

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There is a theme that Hashem is responsible for our shortcomings, as the Pesukim describe that now we don’t have real spirit or heart.
Moshe blames Hashem for the golden calf bc Hashem Provided the Jews with too much gold and silver
Moshe lost his strength after the golden calf bc his strength came from the Jews greatness. However, bc Hashem told Moshe to leave Him alone, Moshe understood that he had the ability to daven and he was encourage to do so.
Moshe grabbed Hashem and wouldn’t let go until He forgave the Jews.

5.ויחל משה- many interpretations. Moshe harasses Hashem, he nullified Hashem vow, he offered his life, he invoked middah of mercy, he told Hashem it wasn’t a holy thing to destroy the Jews, or he was overcome with a fierce fever.

Moshe argues that since Hashem promised in His great name, he can’t go back on his promises to the Avos
Moshe argues that the world will say Hashem became like a female and is unable to kill 31 kings
We learn from Moshe to first praise Hashem and then make requests
Moshe merited to see Israel bc of his prayers and not bc of his good deeds
Fasting is higher level than charity bc it is with ones actual body
Tefillah is higher level than Korbanos
After Churban Habayis, the gates of Tefillah are closed and there is an iron wall that divides between us and Hashem, but the gates of tears in never closed
It is good to daven long and persistent with lots of concentration. However, it is bad to expect Hashem to fulfill the request bc one davened.
The proof that Hashem has hit forgotten us is that all the stars and constellations were made for the Jews and they continue to exist after the Churban
Hashem tell us He has selective memory to recall our Korbanos and Matan Torah but not the sin of golden calf.
One should prepare in Shul b4 davening, as it’s יושבי ביתך b4 יהללוך סלה. Similarly, after Tefillah one should linger in Shul.
When the mishna said not to return greeting to King mid Shmone Esrei, that’s only a Jewish king but one could return a greeting to a non Jewish king who would not understand. (Bc of danger)

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The Rabbis would break expensive crystals at weddings and sing sad lyrics to somber the mood.
One should not engage in anything that weighs on the mind before davening. Better to learn clear cut Halachos
Another approach is to engage is happy things relating to mitzvos before davening. summary either seriousness, Halachos, or Simcha.
One should take take leave of friend from a Torah thought
We learn from Daniel to daven with windows, daven 3 times a day and to Jerusalem.
We learn from Chana to have Kavana, to eneunciate the words but not out loud, that a drunk can’t pray, that one should rebuke someone doing skmething wrong, that one should stick up for themselves if accused wrongly, that one should bless someone they falsely accused, and that davening drunk is like idolatry.
Chana said צבאות bc if Hashem has such huge legions of celestial spheres how can it be that she can’t have one child!
A sotah who drinks and is Found innocent gets blessed. Acc to r yishmale, a barren woman will have her womb opened and acc to r akiva, an already fertile woman will have increased blessing in childbearing. Acc to r yishanel, Chana threatened to become a sotah so her womb would open.
Chana davened for זרע אנשים- either a prominent child, child who would make two kings, child equal to moshe and Aharon, or average child.
Shmeul ruled in presence of Eli hakohen who wanted to punish Shemuel with death until Chana intervened. He ruled that a non Kohen May slaughter a Korban
Chana spoke harshly towards Hashem and said why did you have me breasts if not to nurse. Eliyahu similarly spoke harshly to Hashem and said it was Hashems fault people sinned.

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Tefillas Haderech should be said once one has set out on the road until one parah into the journey.
There are two opinions regarding the need to stand when reciting Tefilas Haderech
Difference between Havinenu and the shortened tefillah in danger. Havieneiu is a fulfillment of tefillah, keeps the first 3 and last 3 brachos, should be said standing, and exempts one from praying once they are home. The shortened tefillah for danger has no first 3 or last 3 brachos, can be said while traveling, and does not except one from praying once they reach home.
Someone traveling on a donkey, there is a dispute if he needs to get off the donkey to pray. Some say that even if there someone else to watch the donkey, he does not have to get off the donkey bc he is disturbed by having to deal his travels.
Everyone is the world is trying to face their faces and minds to the Kapores.
There is a dispute which has greater priority- davening standing or davening with connecting geulah to tefillah.
There are 3 opinions regarding mussaf. 1.An individual never has to pray 2. An individual always has to pray. 3. An individual has to pray if there is no shilach tzibur being motzei him
When davening with minyan on Rosh CHodesh, even if one forgets yaalevh vyavo- they don't repeat bc they will hear it from the Chazaan and they themselves will mention yaaleh vyavo in the next Tefillah. (except at mincha where thats the last tefillah)
Someone who forgets yaalev vyavo at maariv they never have to repeat bc the court wouldn't declare the new month until the morning.
One should daven with seriousness. WE derive this from verse to "rejoice with trembling." We also derive that too much happiness is not good and should always be mixed with some fear.
The early chassidim would prepare one hour for tefillah. One cannot interrupt the Shmone Esrei even if a snake wraps around his leg.

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Shmuel Hakatan instituted the bracha against heretics in Shemone Esrei. He once was leading davening and forgot the text of that bracha and ws delayed 3 hours until he was able to recall the language. The Gemara challenges this by a rule that if someone is not saying the bracha against heretics, we suspect they are a heretic and we remove them from the "amud." The Gemara answers with a dispute between Abaye and Rava. According to Abaye, people who were always righteous simply do not turn wicked and that's why Shmuel Hakatan was not suspected. Rava holds even fully righteous people can turn bad, and he suggests that the only reason Shmuel Hakatan was not removed was bc he had started the bracha and was therefore clearly not a heretic. (the dispute between abaye and rave is regarding the identity of Yannai Hamelch and Yochanan Kohen Gadol)
7 brachos on Shabbos correspond to the 7 "kolos" in Tehillim 29. the 9 brachos on Rosh Hashana correspond to the 9 names of Hashem in Chana's prayer, bc she was answered on Rosh Hashana. The 24 brachos on fast days correspond to the 24 languages of Tefillah sung by Shlomo when the Aron was blocked from entering the Kodesh Kodshim.
We learned in the Mishan that R' Yehoshua allows for an abridged version of Shmone Esrei. There are two opinions of how it is shortened. Either each bracha is shortened but there are still 18 brachos. Another option is called "Havineinu" where the middle section of Shmone Esrei is consolidated into one large bracha with each bracha having just one phase that relates to its theme.
One can't say Haveineu option of Motzei Shabbos bc there is not bracha where one can "insert " the havdalah.
One can't say Havineienu option during the winter bc there is no where to place "v'seen tal umatar." (it is confusing to add it just that phrase in the middle of Havineinu.)
If one forgot to say V'sein Tal Umatar and remembered before Shome Tefillah, they can insert it there. If they already passed Shome Tefillah, they have to go all the way back.
If someone forgot Yaaleg Vyavo- anytime before they finished Shmone Esrei they go back to go back to beginning of R'tzei. There are two versions in the Gemara. The lenient version says that if someone didn't take three steps back or even if they did but they still have supplications to say, they can still go back to rtzei and not repeat the whole TEfillah. The second stringent opinion says one can only be lenient if they haven't yet taken three steps back AND they still have supplications to say.

8.

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R' Gamliel was deposed from his role of Nasi after humiliating R Yehoshua over their dispute if Maarriv is optional or obligatory. The New Nasi was R" Elazar Ben Azarya, who was only 18 years old. A miracle occurred and he grew white hair so he looked older. There was a change in policy of who was allowed in to the Beis Midrash. While R" Gamliel allowed only people of pure character in, the new regime allowed anyone in and new students flocked to the beis midrash. Many new Halachos were taught, induing the law introduced by R" Yehoshua that in today's times, a convert from Amon can marry a Jewish woman, bc the nations have already been mixed up and we assume the person is not from Amon. R' Gamliel then apologized to R' Yehoshua and R' Yehoshua forgave him. The Rabbis then were ready to reinstate R' Gamliel as Nasi but they couldn't just get rid of R' Elazar Ben Azarya bc he had already been Nasi. A compromise was reached that R' Gamliel would lecture 3/4 of the week R' Elazar 1/4th of the weeks.
The Rabbis say mussaf can be said the whole day, but they concede one is called negligent if they delay saying mussaf until after the 7th hour.
If one has both mussaf and mincha to pray, R" Yehuda says to pray Mussaf first bc he holds the time for mussaf elapses first. The rabbis say to pray mincha first become it comes more frequently than Mussaf.
Although it is a dispute in the Gemara, we rule that it is permissible to eat a little before praying mussaf or mincha and only a full seuda is forbidden.
R' Nechunya had a special prayer he would recite before entering the Beis Midrash that focused on success in the Torah he would study. After leaving, he would daven a prayer of thanks for the chance to learn Torah.
R' Yocahan ben Zaaki famous advise from his deathbed was that his students should fear Hashem at least as much as they feared people.
R' Gamliel holds that one must recite the full SHmone Esrei, but R" Yehoshua holds of an abridged version. There is certainly an abridged version used when one is on the road.
If one is on a donkey, he should descend before davening, But if he doesn't have someone to hold his donkey, he could pray sitting.

9.The 18 brachos correspond to the 18 names of Hashem in tehiillim 29. Or the 18 names of Hashem in SHema. or the 18 vertebrae in the spine.

A 19th Bracha was introduced by Shmuel Hakatan when the heretics gained power.

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The Head Tefillin and the meaning of Totafos

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When R Yehuda says Shachris is until 4 hours into the day, he mean thorough and including the 4th hour. When he says Mussaf is until the 7th hour, he means through and including the 7th hour. When he says Mincha is until plag hamincha, he means until and thought he first half of the mincha time, i.e. the midway point of the mincha time and the end of the day.
The Halacha is like R yehuda that schachris is only until 4 hours into the day
By the manna, it says the people would gather it "in the "boker boker" and then when the sun grew hot it would melt. A braisa says the sun grew hot at the hour hours so clearly that means the boker is only until and not including the 4th hour. Usually boker means either through the 4th hour (r yehuda) or noon (rabanan,) but here the xtra word boker means it was earlier.
For the latest time of mincha, one can either hold like the rabbis and pray until evening or like r yehuda and only pray until plag. The ramifications are relevant for maariv as well- if one does like r yehuda they can pray maariv after plag, but if one does like the rabanan, they cannot daven maariv until evening.
One cannot pass within 4 amos of someone in the middle of Shmone Esrei.
A student shouldn't pray next to or behind his Rebbe.
If one prays early maariv friday afternoon, they must refrain from doing melacha after that. But if someone made a mistake and prayed early thinking it was night, once they realize their mistake, it is not yet shabbos for them.

8.One can make kiddush after they accept early shabbos even before night.

9.There is a concept of davening weekday Shmone Esrei early after plag on Shabbos afternoon and even saying Havdalah before Shabbos concludes.

There is a big dispute regarding whether Maariv is obligation or optional.

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Seforim must be double covered in bedroom to have relations. A garment draped over a cabinet of books is considered a double covering. But a Sefer Torah is so holy that a full mechitza is necessary, and if possible, it really should be moved out of the room.
Person should distance 4 amos from excrement and urine b4 Shema, and if it's still in front of him, he should really make sure it's not in his vision. However, regarding a bathroom that has been designated but not yet used, one can pray even within the line of vision.
We learned that a Ba'al Keri should immerse b4 studying Torah. If he has an additional Tumah and therefore immersion will anyways purify him completely, we have a dispute between Rabbis and R' Yehuda. The Rabbis still require immersion to at least rid the person of Keri and allow him to study Torah, but R' Yehuda says he will anyways be tamei there is no requirement to go to the mikvah b4 studying Torah. R' Yehuda says this leniency regardless of whether the Keri came before the other tumah.
Shachris can be fulfilled until midday. R' Yehuda says until 4 hours into the day. Mincah is until evening. R" Yehuda says until play hamincha. Mussaf can be the entire day. R' Yehuda says only until 7 hours into the day.
Even though the mishna says latest time for schachris is midday, that is for tefiillah in its time, but there is also a makeup time for those who missed the shcahris to pray an additional mincha.
The Gemara wonders is one missed mincha, can there be a makeup prayer at night by Maariv or do makeups only work within the same day itself. We rule that there could be a makeup prayer.
There is no makeup for someone who intentionally missed davening.
If one missed friday mincha, they daven 2 marrivs of Shabbos. If one missed shabbos mincha, they daven 2 weekday marries. Havdalah should be made in the first and not the second. If one made havdalah in the second and not the first, the 2nd one counts for maariv and he must daven a 3rd for the makeup.
Tefillos were instituted either bc the Avos set them up. Or bc they are associated with the offerings brought in the Temple.
R" Yehuda's plag hamincha time is 10 3/4 into the day, or an hour and a quarter b4 the end of the day.

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Someone covered from the hips down can read the Shema, but cannot daven Shmone Esrei, (standing if front of God requires covering ones' heart)
Someone who forgot to take off their Tefilliin before going to bathroom, should cover them while defecating, and leave the bathroom after the first discharge.
Excrement on one's flesh (covered and not smelling) or if one's hand is in bathroom airspace, there is a dispute if he can say Shema. Rav Huna says it's ok bc only nose and mouth are limbs involved in saying Shema, but Rav Chisda says it's not ok bc all limbs are involved in Sheva.
A bad smell formreal excrement- Rav Huna says its enough to distance 4 amos from the excrement but Rav Chisda says you have to distance 4 amos from where the smell ends.
Most animal excrement is not a problem for Shema. But for pigs and chickens-there is a problem- but there is a dispute if it's the excrement alone or only when it is with hides.
Bad smell with no excrement (someone else's flatulence)- for Torah it is ok to learn but not for Shema
Passing excrement- Abaye says it ok to say Shema bc the "camp" is still clean but Rav says it is no good.
Mouth of pig is always like passing excrement even if it just came out of a river
Doubt of excrement is forbidden but doubt of urine is ok, bc from the Torah only in front of the steam itself is forbidden and its all from the Rabbis who restrict urine that is still moist
There is a dispute if urine is make it forbidden to say Shema only while it still moist or even as long as its trace is noticeable. For excrement- there is a dispute if once the surface becomes crusted it is still a problem. If it crumbles through when it rolls, it certainly is ok.
One's head cannot be exposed to the ervah when reciting SHema. There is a dispute regarding other limbs being exposed to the ervah, like the heart or the heel. A heel touching the ervah is a dispute.
A clear covering of ervah is still a problem bc it can be seen but a clear covering of excrement is ok bc it is covered.
Excrement covered by one's shoe is ok but if its stuck on one's shoe that is a question
Even non -Jews nakedness is a problem
It is easier to nullify urine by first placing water before the urine comes in
A empty pale that has absorbed excrement is also a problem. There is a dispute if being on the other side of a bed is acceptable.
A pale under a bed is ok- def if the bottom of the bed is under 3 tefachim from the ground. Between 3-10 is unclear and 10 is certainly not considered covered.
One cannot have relations in a room with a Sefer unless it is double covered.

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One can sleep with Tefillin under his head- the bulge of the Tefillin should not be directly under his dead though. Other Amoraim followed similar methods of wrapping their Tefiillin in double wrappings near their bed to keep them safe.
Two naked people lying under a blanket. Face to face it is surely forbidden to recite the Shema. But buttock to buttock there is a dispute. One opinion permits his wife (his wife is like "his own body" but forbids anyone else and one opinion allows both someone else and his wife. The root of the question is whether the buttocks area is called "ervah." Another scenario where this is relevant is a naked woman making a bracha sitting on the ground.
Little children's private areas do not present issue of ervah. What is the age that it becomes ervah? One opinion says 3 for girl and 9 for a boy. Another opinion says 11 for a girl and 12 for a boy.
Exposed pubic hair is not evan.
To gaze any part of forbidden woman for pleasure is forbidden. To be in line of vision without gazing for pleasure it is only an issue is there is one teach of usually covered area that is exposed and then one cannot say Shema within that line of vision.
Thigh is ervah. Voice is ervah. Hair is ervah.
One should not hand tefiilin TEfiilin by their straps. It is a dispute if they can be hung by their boxes. It's definitely ok to hand them from their bag, but a Sefer Torah should not never be hung in any of these ways
One should not pray out loud. IF they need it to help concentrate it is ok but not if it disturbs other people praying.
Belching and yawning during Shmone esrei is wrong if done voluntarily but fine is happens involuntarily
Sneezing from nose is totally fine and actually a good sign. Passing wind is not good and is a bad sign.
One should not spit during davening but should rather absorb it in his cloak. If that is disgusting to him, he should spit it backwards.
For someone who can't control passing wind during davening they should move back 4 amos pass wind and then there is a special prayer recited before resuming davening
A naked person under blanket cannot say Shema unless they block the head from the ervah. Others require the heart to be blocked from the ervah as well.
One cannot think Torah is dirty alley, but there is a dispute if one can think or recite Shema while walking through the alley if they don't stop there.

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If one paused during Shmone Esrei the amount of time it takes to daven the whole Shmone Esrei- they must restart. If they paused shortly because of urine on their legs- it is is a dispute if they must go back to the beginning or resume from where they stopped.
One can’t daven with the urge to go to bathroom. But if they can restrain it for 72 minute, it is a davening.
שמור רגלך כאשר תלך לבית אלקים- either avoid sin to need to bring Korbanos. (If you need a Korban, repent with it and don’t mindlessly bring Korbanos without repenting) Another interpretation is to check ones bowels before prayer.
One should take their Tefillin off their head 4 Amos before a permanent bathroom. For a new bathroom, one takes Tefillin off right before defecating and after distance 4 Amos then put back on.
There is a dispute in the gemara if one can urinate with Tefillin. The strict opinion is concerned that one change to defecate or pass wind
When one goes to defecate, they definitely can’t wear their Tefillin. Where should they place them? Beis Shammai- in bathroom wool facing street. Beis Hillel- held in ones hand. R Akiva- in ones hand under garment or in bathroom wall facing the bathroom. The variables are that we need to protect the Tefillin from thieves and form mice.
If it’s almost night and one won’t put his Tefillin back on, they should hold it in a bag while defecating. The bag should have a tefach space if it’s the regular Tefillin bag.
R Yochanan would give his Sefer to his students b4 going to bathroom but he brought his Tefillin in in his hands bc it would protect him from demons
One should not hold Tefillin in hand while davening. Or a Sefer Torah or anything that distracts his mind from davening.
Even though one should hold Tefillin in hand while defecating, he should not hold while urinating bc after urinating one must wipe their feet and they shouldn’t do so while holding Tefillin.
One should empty their Bowels before eating.
One shouldn’t eat with Tefillin on but they should put them on b4 bentching.
One shouldn’t wrap money in the same kerchief they use to wrap Tefillin. But if it wasn’t designated as Tefillin kerchief, it’s ok. If it was designated but not yet used, it’s a dispute.
One can sleep with Tefillin under head but not under feet.

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The Gemara is bothered by a contradiction in R' Yehuda's opinion. In the Mishna and Bra'aisa, he allows a Ba'al Keri to recite aloud the blessings before and after eating. (it seems that he doesn't hold of "Tevilas Ezra." Yet, the Mishan later clearly implies that R' Yehuda does require Baal Keri to immerse before learning/davening. The Gemara answers that although R' Yehuda holds of "tevilas ezra," it does restrict the baal keri from learning simple things like laws of Derech Eretz and simply reciting blessings is permitted.
There are varying opinions regarding the type of Torah a Baal Keri cannot learn. R' Yosei allows one to recite but not go in depth with Mishna. R' Yonasan allows him to even elaborate on a mishna but not a gemara. R' Nasan allows even Gemara as long Hashems's name is not recited. R' Yocahan Hasandler allows nothing at all. R" Akiva may not even allow him into the beis midrash. R' Yehuda allows the laws of Derech Eretz but he was personally stringent for himself.
R' Yehuda Ben Beseria holds a Baal Keri is allowed to learn Torah bc Torah is like fire and is impervious to contamination. This is the world's custom.
There was a leniency within Tevilas Ezra that instead of immersion in 40 seah, if 9 kabin is poured on the Baal Keri it allows him to study Torah. Some Rabbis did not teach this leniency publicly.
Even if Tevilas Ezra is technically gone, it is still good to be stringent and one merits longevity if they go to the mikvah. It also can help prevent sin.
There is a dispute if one can perform "tevilas ezra" in hot bathhouse.
Ezra originally instituted for healthy persons who willingly saw Keri to immerse in a mikvah. After, the Rabbis added that if it was not willingly, then 9 Kabin suffices. Then there is a dispute about a sick or weak person who willingly sees Keri is he needs immersion in 40 seah or 9 kabin suffices, and additionally, if a weak person unwillingly saw Keri if he needs 9 kabin or nothing at all.
There is a dispute if a Ba'al Keri who is reciting Torah for others should immerse in 40 seah. The 40 seah could be "Sh'euvin- drawn water" but there is a dispute if they may be in a vessel or in the ground.
Someone who realizes they are Keri in the middle of Shmone Esrei should continue praying but should shorten the Tefillah.
Someone in a mikvah who doesn't have enough time to get out of the mikvah and get dressed b4 the time for Shema will elapse can recite the Shema in the water
A person must be distanced 4 amos from excrement or urine when praying.
Someone who discovers excrement ahead of where they are praying should move ahead if possible or at least to the sides.
If one discovers excrement where they are praying and in a place they should have checked, the law is that the Tefillah doesn't count and they must pray again.
If one urinates during Tefillah, they must stop while the urine flows and only then continue. There is a dispute if one has to go back to beginning of Shmone esrei or resume from the spot they were up to.

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Birchas Hamazon after eating is from the Torah (ואכלת ושבעת וברכת) and birchas hatorah b4 learning is from the Torah (כי שם ה אקרא הבו גדל). The gemara attempts to derive through logic that Hamotzi b4 eating and a blessing after learning should also be required (even from the Torah) but this logic does not hold up.
There is one opinion in the Gemara that mitzvah of reading Shema is only from the Rabbis and בשכבך ובקומך is really taking about learning Torah, not shema. However, the mitzvah to recall Exodus is definitely from the Torah.
The main accepted opinion is that reading Shema is from the Torah, so if one had a doubt if they read Shema, they would have to repeat it.
Regarding davening, if one has doubt if they davened, there is a dispute. One opinion says not to pray again and one says it’s great to pray again.
If one is davening and they remember they already davened, they stop in middle of the bracha and end. But if on Shabbos one starts the weekday bracha, they should finish the bracha.
If one prayed alone and then has an opportunity to pray with the tzibur, if they can add something new and private to the shmone esrei they should pray again. Otherwise, better not to.
Someone who arrives late in Shul and the tzibur is already in middle of Shmone esrei- one opinion says not to start silent Shmone Esrei unless he knows he’ll finish when the rhe shatz says Modim and he can bow with the tzibur. Another opinion says not to start unless he can finish by the time the chazan will say Kedusha, so he won’t miss the chance to say Keduaha.
We rule that one does not interrupt silent Shmone esrei even for אמן יהא שמיה רבא
The Rabbis say a baal Keri thinks only birchas Hamazon but not hamotzi. R Yehuda said the Baal Keri could say even hamotzi. It sounds like r Yehuda doesn’t accept the law of baal Keri being forbidden to say torah. The gemara challenges this point and ultimately the conclusion is that R Yehuda does concede a baal Keri can’t learn torah and he only meant that he should think the hamotzi but def he should not say it.
One who teaches his children torah it is as if they received the Torah itself from har Sinai.
A baal Keri who also has another Tumah, either that proceeded or followed the semina emission, there is a dispute between rabbis and r Yehuda if that baal Keri must immerse before learning bc anyways he will still be “impure” for other aspects.

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Todos Ish Romi and frogs. Parsha and daf connect again!

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1.Rav Pappa wondered why it is that his generation did not merit the same miracles as previous generations, when the current generation was even more learned than previous ones. Abaye answered that previous generations sanctified Hashem's name to a greater extent.

R' Yochanan used to sit by the mikeveh when women would immerse. The women would look at him and have beautiful children. He was not afraid of "ayin harah" bc he was from yosef who was above the ayin harah.
Women, slaves, and minors are exempt from Shema, Tefillin. They are obligated to prayer, in mezuzah, and in birches hamazon.
It is a novelty that women are exempt from Shema bc Shema declares faith in God so its reasonable to assume women should be included in that obligation.
Women have to pray even though its time bound bc women require Divine mercy just like men.
Women are obligated in Kiddush, even though it is a time bound mitzvah, bc there is a link between "Shamor" and "zachor"-since women have the negative prohibitions, they have the postive mitzvos as well
The Gemara wonders whether women are biblically required to say birches hamazon. (the text refers to people inheriting Israel, and women didn't inherit Israel). They definitely are mandated by the Rabbis, but the question is whether a woman can be "motzi" a man, bc someone obligated rabbinically cannot exempt someone obligated biblically.
If a man ate an amount of bread (like a cazayis, but still is not fully satiated) they only have to say birches hamazon rabbinically. By torah law, only fully satiated has to bench. In that scenario, a woman or child could definitely be "motzi" the man, bc they are both obligated on the same level.
The reason why Hashem shows us favor is bc we bentch even when we are not fully satiated.
A 'Baal keri" is restricted from praying and learning until he immerses. Nonetheless, he should think the words of Shema. But theres no need for him to think the blessings around Shema. He should think the blessings after eating but not the ones b4 eating. (basically, anything from the Torah he should think)
One way to understand this is that "thinking is like saying" and he fulfills the mitzvah of Shema and Birches Hamazon. Even though "thinking is like saying," the Ba'al Keri is restricted only from saying and not thinking bc the precedent from Mt. Siani was that "baal Keri" should not articulate words of Torah.
A different opinion is that "thinking is not like saying" and he is not fulfilling the mitzvah of shame or birches hamazon, but the Rabbis nonetheless said he should do as much as he could for mitzvos from the Torah, but for Rabbinic things he need not bother.

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1.The dead are unaffected by disparaging remarks people make about them. Either because they don't know about it or bc they know but don't care. But Hashem will stand up for the honor of a Talmid Chacham's honor and punish those who speak badly against them after their death.

Even if one observes a Talmid Chacham sin, they should assume they repent
We find people in Mishanyos excommunicated for three things 1. Belittling Netilas Yadayim 2. Saying bad things about Talmidei Chachamim 3. Saying arrogant things toward Hashem
Choni Hamagel was rude to Hashem when he kept on telling Hashem how to bring the rain but he was not excommunicated bc Hashem fulfilled his even request
Todos Ish Romi instituted that the Jews eat roasted meat after destruction of Temple to remember the Koran Pesach but the Rabbis were very against it
We try not to schedule carrying out the coffin right around time for Shema unless it is a very prominent person

7.During eulogy, the crowd could skip out one by one to say Shema but they shouldn't say Shema in the room with the body.

A person should never give Satan an opening
After burial, if one can finish even just the first Pasuk of SHema before reaching the "rows," they should start.
If one realizes they are wearing Shaanez shirt in a public place they take off the shirt even though it will be embarrassing. There is no concern for Kavod Habryios on a biblical issue. However, for Rabbinic issues one can use Kavod Habriyos as excuse. For example, if the mourner would choose to go on road that is impure rabbinically, the crowd can follow him
There is a prohibition in the Torah of "Lo Sasur"- listening to the Rabbis. The Gemara seems to have a dialogue about whether that now means that every rabbinic legislation if really form the Torah.
A big exception to the rule is returning lost objects where one does not have to do something beneath their dignity to return the object.
Another exception is that one should has to choose between bringing Korban Pesach and attending to a dead body that no one else is attending to, they should value Kavod Habriyos and bury the dead even though they won't bring the Pesach. This is because it is passive violation (not bringing the Pesach) and not active prohibition.

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Our Mishna says onen is exempt from mitzvos when the dead body is in front of him, but the Braisa seems to contradict this. The Braisa says it is preferable not to eat in front of a dead body unless there is no other option and one could then just turn their face the other way and eat. The Braisa then continues to say an onen is exempt from mitzvos, clearly implying whether or not they are in the presence of the dead body! The Gemara gives 2 answers- either the exemption is only when one is in presence of the body and the Braisa only exempted the onen in that case, or alternatively, the exemption is even when not in the presence of the body, and our mishna uses "the body is front of him" loosely and it really means any time the body is not yet buried.
Another exemption from mitzvos is for someone watching the dead body, bc they too are engaged in a mitzvah.
Within 4 amos of a dead body one should not perform a mitzvah bc it mocks the dead
There is a dispute if a dead body needs to be watched on a boat where it is unlikely there are mice
One should not transport bones on a dead person or a Sefer Torah while riding astride them.
It is a big mitzvah to escort a dead body and wrong to see the body being escorted and not join in
R Chiya and R yonasan dispute whether the dead are aware of what happens here. For example, having tzitzis drag on a grave. The Gemara later clarifies they def are aware of pain to their own bodies.
There is a concept that the righteous living are called alive after death and the wicked are called dead even when alive.
Benayahu increased Torah, was the greatest in times of the Temples, broke through ice to dip in a mikvah, and finished Sifra in one day
There is a concept of the dead finding out about things in this world from those who pass away or from certain declerations made in Heaven.

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1.Gemara continues with all the different private prayers dif amoraim would inset at the end of Shmone Esrei

Women have more security of going to Olam Hara in the merit of encouraging the torah study of both the children and husbands
When the rabbis would take leave of each other, they would give blessings for peace and spiritual growth
There are righteous people who have their own "right" to support from God and are not reliant on God's charity. However, there is also a concept of a tzadik who supports the whole world but they themselves barely receive anything.
The descendants of the Givonim are evil and the people of Masa Mechasya are evil. They witness the greatness of the Jewish people and yet none of them ever convert.
If a groom wants to say Shema, the Rabbis allow him but R' Shimon Ben Gamliel considers it to be arrogant display. On Tisha Ba'v, there are places that have the custom of refraining from work and places that don't have such a custom. If a place without the custom, only the Torah scholars should refrain from working and everyone else should work or else it is considered haughty. R Shimon Ben Gamliel allows anyone to refrain from working. It seems like the exact reversal of their opinion here! One approach is indeed that the names must be switched and both opinions are consistent in both cases. Another approach is to distinguish between the cases. By Shema, it may not appear haughty bc everyone else is reading the Shema but by Tisha Bav everyone is working. Or, alternatively, by Shema he is actively saying the Shema, whereas by Tisha Bav he is passively not working and it doesn't look as haughty.
An Onen have to say Shema or do any mitzvos. (Extended concept of being busy with mitzvah of burying the dead)
Those who haven't yet carried the coffin are exempt from Mitzvos but those who have had a chance are obligated in mitzvos, except for Tefillah bc their minds are occupied with the ceremony.

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The Pasuk compares streams to tents to teach that just as a mikvah purifies, so too the tent of Torah purifies and atones.
If one makes mistakes while reading Shema, they return to spot of the mistake. However, if one is uncertain if a mistake was made during the 3rd paragraph of Shema, they can assume it was said correctly bc ppl are most fluent in the last paragraph.
Workers can recite Shema on top of a tree but not Shmone Esrei. But on a fig or olive tree a worker can even pray. This leniency is only for workers but self employed ppl should descend in all cases.
When workers are saying the Shema on top of the tree, they should stop their work during the first chapter, but they may continue their actual work during the second chapter.
Workers who are paid only with their food, recite Shema with full brachos and recite brachos b4 and after eating, daven full shemone esrei. (they shouldn't lead the davening though or do birches kohanim) But workers who are paid wages should daven an abridged shmone esrei, not recite hamotzi, and combine 2nd and 3rd blessings of bentching.
A groom who gets married to a virgin is exempt from Shmema for up to 4 nights before they have reactions. The concept is that his mind is preoccupied due to mitzvah. R' Gamliel though still said Shema even when he got married.
Rabban Gamliel washed himself on first night of Aveilus bc he held is was only Drabanan and since he was a delicate person he was allowed to wash.
Usually the law is that one does not accept condolences for a slave. However, Rabban Gamliel accepted condolences for his salve Tevi bc was a very learned slave.
The term avos is reserved for Avraham Yitzchak Yaakov and imahos for Srah Rivka Rachel and Leah bc after that the characters were not as prominent.
We should not call salves "Abba" or "imma" so no one thinks regular kids are children of slaves.
Someone who says Shema and prays it is like they offered fats on the Altar and cleaned off its ash, and will inherit two worlds- this world and the World to Come.
Various amoriam would add private additions to Shmone Esrei when they were finished.

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The best way to be מקבל עול מלכות שמים is to go to bathroom, wash hands, recite Shema, and daven. One who does this it is like they built an Altar and brought a Korban on it.
One who washes their hands before Tefillah is purified like they immersed their whole body
One who doesn’t have water could wipe their hands on anything that will clean them.
One should burden themselves up 4 mil to find water for Tefillah ahead, and 1 mil behind.
R Yosi- one does not fulfill Shema unless they heard the words they say. R Yehuda- one does fulfill the Shema without hearing. The gemara clarifies that R Yehuda’s position is that it is ideal for one to hear the words jsut that בדיעבד you are yotzei if you didn’t. There is a 3rd tanna, R Meir, who holds it is even ideal to recite Shema without hearing what you say. (Halacha is like the middle opinion)
If one didn’t say the words clearly- R Yehuda says they are not yotzei and r Yosi says they are. (Halacha is you are yotzei)
The dispute about hearing the words is not only by Shema but also by reading a Megillah, reciting a bracha, and birchas Hamazon. (There is one opinion in the gemara that everyone agrees by other areas you don’t have to hear)
Pasuk in Mishkei compares the womb to the grave. We derive that just as the womb accepts seed and produces child, so too the grave accepts the body and will produce a live body with resurrection.
In tefillin and mezuzah, one writes the entire paragraph of Shema- including the verses that state the command to write tefillin and mezuzah. This is derived from the language of וכתב תם- complete.
One shouldn’t run words together during Shema.
Anyone who reads Shema carefully has Gehonim cooled down.

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Gemara clarifies that acc to R' Meir- between paragraphs, one can great out of honor and respond out of honor, and in the middle of paragraphs greet and respond out of fear. According to R' Yehuda, between paragraphs one can greet out of honor and respond to anyone, and in the middle of paragraphs greet out of fear and respond out of honor.
The Gemara wonders whether the same laws apply to greetings during Hallel. The Gemara establishes that days of full Hallel, the same laws apply, but on days of half hallel, one can respond to a greeting even in the middle of a paragraph (even for honor.)
One can "taste" up to a revi'is on a fast day. "Tasting" does not require a bracha.
It is forbidden to greet someone before davening by going out to their home to greet them. If they coincidentally meet them, it is ok.
One should not work or travel before davening in the morning.
One is considered bad if they go 7 days without a dream, and anyone who learns b4 going to bed will not receive bad things.
We rule like R yehuda that between end of Shema and "Emes" it is forbidden to interrupt at all.
At night, there were different customs about reciting the 3rd chapter of Shema and the bracha that follows. If one "starts" the paragraph, they should finish the whole thing (our practice) but some customs was to make sure not make a real "start" and just have an abridged version that skipped tzitzis but makes mention of the Exodus.
A reason for the order of the paragraphs of Shema is the first has learning, teaching, and doing mitzvos, the second paragraph has only teaching and doing, and the lsat paragraph only discusses doing mitzvos. This is in addition to the reason of our mishna that it makes sense to accept God before discussing mitzvos.
Rav would recite the Shema without his Tefillin. We are taught though that in practice, one should always put on Tefillin prior to reciting Shema, so we are forced to conclude that the case with Rav was that his Tefillin were not around and the time for Shema was ending.
Saying Shema without tefllin is "incomplete" and tantamount to saying false testimony against God.

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Why 903 types of death? Parsha with a sprinkle of Daf

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After the ingathering of the exiles, the miracles of the Exodus will be secondary to the greater miracles of the wars of Gog and Magog. Similar concept to yaakov's name "switched" to yisrael- he retained the name yaakov but it became secondary.
It is forbidden to call Avraham by his previous name "avram." However, there is no such prohibition for calling Sarah by her previous name "Sari" or calling yisrael "Yaakov."
If someone was in the middle of correcting a Torah and read the Shema portion in the Torah, they fulfill the mitzvah as long as they had intent to really read the words.
In between paragraphs, R Meir says you can greet and respond out of honor, and in the middle of paragraphs, greet and respond out of fear. R' Yehuda says- in between paragraphs you can greet out of honor and respond to anyone, and in the middle of paragraphs, greet out of fear and respond even out of honor.
The order of Shema is first acceptance of God, then mitzvos, then Tzitzis which is only a day time mitzvah.
Rebbe holds Shema must be said in Hebrew but the Rabbis say it can be said in any language. (there is a similar issue regarding all Krias Hatorah it it can be said in any language or only in Hebrew)
Shema is not fulfilled if said out of order.
There seems to be a specific need for concentration during the Shema, but theres a dispute for who much of it. Either only first Pasuk, first 3 pesukim, or the entire first paragraph of Shema.
Most opinions hold that the second paragraph of Shema must be said, but one opinion suggested that one can think it and fulfill the mitzvah even without saying the 2nd paragraph.
One should extent the "daled" in the word Echad and think about Hashem being spread to all four corners of the world.
One must remain stationary until the end of the 3rd pasuk (al livavecha) or until the end of the whole first paragraph.
Rebbe was busy giving lecture during time of Shema and would only say the first pasuk. (some say whole first paragraph). It is a dispute if he even finished the rest of Shema after the lecture ended since the time for Shema ended.
One should not be lying on his back or even titled a little on the side when reciting Shema.

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Chazal wanted to institute the Ten Commandments as a part of the Shema but they didn't do it because people would mock and say that only the 10 commandments are important.
If someone is holding wine but thinks it is beer. He begins his bracha planning to finish shehakol then realizes the mistake and correctly finishes with hagafen it is obvious he it yotzei. (bc even had he followed through in his mistake and finished with shehakol he would be yoztei, as shehakol works for all foods)
If someone is holding beer and thinks it is wine. He begins his bracha intending to finish with hagafen then realizes the mistake and finishes with shehakol- are they yotzei? Is the more essential part the beginning or the end? This question is unresolved.

4.Dates are so filling that if one said Birchas hamazon on dates, they would be yotzei.

The bracha following Shema in morning is dedicated to God's kindness and the bracha at night is dedicated to belief in God.
At the blessings when we bow, one picks up his head prior to saying God's name.
During 10 says of Teshuvah, we switch the text of Shonei Esrei to "hamelech hakadosh" and "hamelech Hamidhpast."
It is important to daven for those who need help and certainly Torah scholars
Embarrassment from sin atones for the sin
The Rabbis wanted to stick the blessings of Billam into Shema, bc of the pasuk comparing the Jews to the crouched lion waking up, but they didn't so Shema wouldn't be too long.
We may not recite only fragments of Pesukim or just one pasuk out of a paragraph.
Last paragraph of Shema about tzitzis has 5 topics- 1. Tzitzis 2. Exodus 3. Yoke of matzos 4. watching out from bad values 5. sinful thoughts (idolatrous thoughts as well?)
There is a dispute if one must recall the Exodus during the night Shema. There is also a dispute whether in the World to Come there will be a mitzvah to recall the Exodus.

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Beis Shammai says you must say shema st night lying down and in the morning standing bc the lanaguage of the pasuk is “as your lie down and stand up.”
Beis Hillel says you say shema in any position bc the pasuk says “when you walk on the road.”
Beis Shammai says “walking on the road” is necessary to teach that one is exempt from saying Shema if they’re involved in another mitzvah, even with thoughts of relations on wedding night. Beis Hillel concedes this law is true, but still argues that you see Shema can be said as one walks on the road.
A mourner is obligated in all Mitzvos except Tefillin that are referred to as glory.
Since Halacha follows Beis Hillel, it is wrong and dangerous at times to follow beis Shammai opinions of lying down for Shema.
One is not allowed fo tamper with the structure of brachos. Short ones should remain short and long remains long.
The first bracha b4 shema in the morning mentions both light and dark bc one must mention both day and night on both shachris and Maariv.
There is a dispute whether the second bracha text is “Ahava Raba” or “Ahavas olam.”
One must recite Bircas hatorah b4 learning, but if they forgot and davened already, saying Ahava Raba exempts u from saying birchas hatorah.
Dispute what forms of Torah need Bircas hstorah- jsut scripture, expounding scripture, mishna, or even gemara.
There are 3 suggestions for birchas hatorah, so we incorporate all 3 parts. 1. לעסוק בדברי תורה 2.והערב נא
אשר בחר בנו
In times of beis Hamikdash, the kohanim would recite shema earlier then the ideal time as part of the service. They would leave out one of birchas krias shema- Either יוצר אור bc it was b4 the right time or אהבה רבה bc they did not have enough time.

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Bruria advises r Meir to daven for sinners to repent, not for them to perish.
Avshaloms rebellion is next to war of Gog Umagog to help us see that anything is possible and if avshalom (a son) could rebel, so too gog (slave) could attempt to rebel
Dovid sings in 5 separate dimensions of life- 1. For life in the womb 2. Recognition of the celestial spheres 3. Nursing 4. Seeing wicked fall 5. Death
Hashem is amazing in they way He forms real life and outlives his creations
There are 5 similarities between the soul and Hashem- soul fills the whole body, soul sees but cannot be seen, soul sustains the whole body, soul is pure, and soul lives in inner chambers.
Chizkiya the King knew he would have wicked son and therefore chose not to get married. He got sick and was thereby visited by the prophet, Yeshaya. He is informed he will die and lose reward in Olam Habah. He prays and introduces the idea that even when a sharp sword is on a persona theoat, they should despair from Tefillah.
Chizkiya prayed in the merit of praying Vasikin (סומך גאולה לתפילה) and for hiding book of cures.
3 good things Chizkiya did were hiding book of cures, destroying the copper snake, and dragging his fathers body to burial. 3 bad things he did were stoping of Gichon waters, sending doors to Sahcheriv, and making leap month on 30th day of Adar.
Always better to daven in merit of someone else besides yourself
Elisha benefited from Shunamit woman- she made him special attic or special wall. Shmuel chose not to benefit from others.
Giving to Torah scholars is like offering Korbanos
One should pray in low place and with legs together
It is forbidden to eat before praying
After 3 hours into the day, one does not fulfill mitzvah of Shema. However, it is a dispute in Gemara if one davens after 3 hours the blessings around Shema are still recited.
Beis Shammai says that at night Shema must be said lying and in morning standing while Beis Hillel says position does not matter.

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If time of דחק, night Shema can be said until sunrise, but the bracha of השכיבנו should be ommited.
The Rabanan agree that krias shema is really the whole night;they were just placing safeguard but encouraging chatzos
The mishna did not use eating Korban Pesach as example of full-night mitzvah. That is like ר אלעזר בן עזריה- the meat must be eaten by midnight. R akiva disagrees and holds the mitzvah can be fulfilled the whole night.
The redemption began at night but culminated in morning when Jews actually left. Roots of dispute are about חיפזון- the time of haste. Haste of Egyptians kicking us out or haste of the Jews leaving.
Hashem requested that we take riches form Egypt so Avraham would not complain. The Jews did not want to take riches bc of the burden.
Hashem said אהיה אשר שהיה- that He would be with Jews in future Galus as well, but Moshe suggested that it wouldn’t be wise to mention future Galus at that point.
Earliest time for shema in morning is dispute 1. Dif between blue and white patches on wool 2. Dif between blue and green 3. Dif between wolf and dog 4. Dif between donkey and wild donkey 5. Recognizing friend 4 Amos away.
Latest time for Shema is either sunrise or the Halachic opinion of 3 hours into the day when Kong’s get up.
Most ideal time for Shema is Vasikin when sun rises. Someone who does this is not harmed
It is commendable to run to see both Jewish and non-Jewish Kings.
רב בריונא smiled all day from joy of vasikin.
ה שפתי תפתח is not interruption between geulah and tefillah- it becomes part of tefillah.
יהיו לרצון is said after shmone esrei even though it could have for before bc Dovid said it after 18 chapters of Tehillim.
The first 2 chapters of tehillim are really one big chapter.

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Anyone who 1.studies Torah 2.performs kind acts 3. davens with the tzibur is like they redeemed Hashem and His children from the exile.
One is called a bad neighbor if they don't daven in the local shul
Although longevity is reserved for Israel, the people of Bavel merited long life bc they came early and stayed late in Shul
"The pious man davens to find"- either 1.wife 2. succeed in Torah 3. good death (903 possible ways to die 4. good burial 5. ease in finding a bathroom
After destruction of Temple, Hashem loves the places of Halacha study. Because of this, it is preferable to daven where one learns.
Self-sufficiency can be greater than fear of Hashem.
It is recommended to live near one's Rebbe, as long as they listen to Rebbe's words
It's forbidden to leave shul while Sefer Torah is being read
Reviewing Parsha 2 times with Targum brings long life. It should not be done before or after that week's Parsha.
Advise passed to children- Be careful to cut main blood artery when slaughtering birds, don't cut meat on hands, respect Torah scholars who forgot their Torah, don't sit on Armemean women's beds.
Don't pass behind shul when tzibur is davening, unless 1. theres another entrance on other side 2. there are other shuls 3.they are running 4. carrying package 5. wearing Tefillin
Persia/ Media is modest and sensitive, but till go to Gehonim
Two version- 1. After dawn it is technically night but one can read morning Shema bc there are those who are waking up 2. Close to sunrise it is technically day but one can fulfill nighttime shame bc there are those who are still sleeping.

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Hashem davens and asks that his mercy overcome strict justice, and once the Kohen Gadol r yishmael gave Hashem this exact bracha.
We learn from Moshe and Hashem’s dialogue after the Egel that one should not appease someone while they are angry.
Hashem has a 1,888th an hour when he is upset every day. This occurs during the first few hours of the day when Kings take off crowns to bow to the sun. The rooster’s crown turns white at this moment.
Billam was able to identify this moment and planned to curse the Jews then, but Hashem did not get angry those days that Billam attempted.
Moshe wanted to understand why the wicked prosper and the righteous suffer. Hashem responded that full tzadik does not suffer but incomplete tzadik suffers to get away punishment in this world. Half Rasha prospers so he gets his reward in this world and full rasha suffers. Another opinion says Hashem told Moshe we cannot understand His ways and Moshe only looks at the knot of tefilin of God that symbolizes the complexities of God’s justice.
There is a dispute whether it was good or bad for Moshe to humbly turn away from looking at the burning bush.
Avraham was the first to call Hashem an אדון.
Leah was the first to thank Hashem with the name יהודה
ראובן is ראו בן- see contrast between the way עשו and ראובן reacted to losing the birthright.
There is a concept of שמא גרים- a name can be a real embodiment of a persons character.
Internal struggle within ones home is more painful than the wars of גוג ומגוג.
Dovid was “happy” to learn that it was Absalom rebellion against him bc he was confident his son would have compassion as opposed to a slave who could rebell.
Should one fight with רשעים? Four approaches1. Not with personal matters only with Hashem’s honor. 2. Only if the rasha does not have success. 3. Only if one is a full tzadik 4. If either one is a full tzadik or the rasha does not have success
Helping Torah scholars can be greater than learning
There is value to davening at the time the minyan davens even when davening alone.

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We are surrounded by thousands of demons that cramp us and bother our bodies
One can theoretically verify the existence of these demons and even see them but it is dangerous
Our tefillos are better heard in Shul bc it is place of song
Hashems presence is felt in Shul, wherever 10 people gather to daven Hashem comes first, when 3 people sit to judge Hashem comes, 2 people learning Hashem comes to write the novel chiddushim and even one person alone learning has Hashems presence with him.
Hashem wears tefilin and in His tefilin it says pesukim of His love to the Jews.
Hashem asks about people who usually come to Shul and miss a day
We learn from Avraham the law that one should have a set place to Daven
One should not run out of Shul but one should run to Shul and even on Shabbos.
Reward for shiur can be the running. Reward for shiur could be the cramped feeling. Reward for learning is the svaros. Reward for shiva call is the silence. Reward for fasting is the Tzedaka. Reward for eulogies is the wailing. Reward for wedding is the nice words
One who davens out of Shul and faces wrong way is called wicked
כרום זולת is reference to tefillah or to people who turn colors when they need other people’s help
We learn from eliyahu to be vigilant with Mincha. Maariv and Shachris is important to daven on time.
At a wedding it is important to gladden the bride and groom (get torah given with 5 “sounds” and not just take. (Transgress the 5 “sounds”)
For person with fear of Hashem, the whole world is for him.

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Today’s daf was very large with so many disparate points of aggada, but I’ll do my best.

Krias Shema by the bed is a powerful tool to fighting the Evil inclination and likened to a double edged sword.
There is evidence from Scripture itself that Moshe received תורה שבעל פה from Sinai
Krias Shema/learning Torah has the ability to cure יסורים
When יסורים come, they can be punishment for specific sin, or bc of neglect in Torah study, or possibly out of Hashem’s love.
יסורין של אהבה can be liberating and free us from sense of bondage much like a slave who is freed when losing a limb.
3 great gifts that are received only through יסורין- Torah, Israel, and Olam Habah.
Burying ones children could be יסורין של אהבה, whereas not having children is generally not considered to be from Hashems love.
Tzara’as can be out of love in Bavel or when the spot is hidden.
R Yochanan is involved both is curing someone’s יסורין and having his own יסורין cured.
Rav Huna had יסורין out of punishment for stealing from his sharecropper who stole from him.
A person should not work before praying in morning
Ones bed should be north to south, not east to west
It is wrong not to wait for someone else finishing their prayers in Shul.

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Moshe said כ חצות bc he didn’t want to leave room for Egyptian mistakes and mockery if they would miscalculate the time. Or the כ was bc Moshe spoke exactly 24 hrs before.
Dovid refers to himself as a חסיד bc he woke up earlier than most Kings or bc he was humble enough to deal with blood of Niddah to permit women to their husbands and would even check his rulings with מפיבשת. Dovid was also nervous that he would not merit עולם הבא (dots over לולא) bc sin can take away merits. (So we find with Ya’akov and with the Second beis mikdash)
The middle opinion to say shema only until chatzos is bc Chazal were so concerned ppl would fall asleep and miss shema
There is a dispute if at night there is a need to be סומך גאולה לתפילה. Dispute hinges upon whether there was גאולה at night in mitzrayim. Or whether krias Shema should always be closer to “bed.”
השכיבנו is an extension of גאולה and ה׳ שפתי is an extension of תפילה.
Saying Asheri 3 times a day brings you to עולם הבא bc it has aleph beis and פותח את ידך.
There is no nun is Ashrei bc of the pasuk נפלה ולא תוסיף קום בתולת ישראל.
מיכאל flies in 1, גבריאל in 2, אליהו-4, and מלאך המות 8.
There is an xtra mitzvah to Shema at ones bed unless תלמיד חכם who can recite just a pasuk.

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R Eliezer holds the latest time for Shema is 4 hours into the night.
The night is divided into 3 watches in his opinion, and he says to say shema by the end of the first watch to emphasize that watches are a reality in our world.
At each watch, Hashem cries for his children who have caused the destruction of the beis handikadh.
Sign for 1st mishmar-donkeys braying 2nd mishmar- dogs barking 3rd mishmar- babies nursing and spouses conversing
One should enter a ruined building bc 1.supsicion of immorality 2. Danger of wall falling 3. Presence of demons
There is a tannaic dispute whether the night is divided into 3 or 4 watches
Dovid got up on chatzos. He was aware of chatzos bc of a harp on top of his bed. He may have been awake previously as well, either dozing lightly or enagaged in Torah study.

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Earliest time for shema is when Kohen eats his terumah (nightfall)
Latest time is end of 1st watch, (r Eliezer) or midnight (rabbis) or dawn (r gamliel)
R gamliel emphasizes his opinion in a story to his children that really one can read shema until dawn and it’s jsut preferable to take care of it by midnight
We start learning about night shema bc either the pasuk starts with the night time shema or the worlds creation begins with night
The kohen who was Previously tamei has a three step processs for purity. He immerses and may eat ma’aser but not terumah. After nightfall he may eat terumah but not kodshim. The next day he brings Korban and eats kodshim.
There are various other opinions regarding the earliest start time for the night Shema. They range from sundown, ppl eating meal Friday night, moments b4 stars emerge, emergence of stars, when poor man eats dinner, and when regular ppl eat dinner.
There is a dispute about the length of bein hashmashos (when we are unsure whether it is day or night) Acc to r Yehudah this is a significant amount of time but acc to r Yosi it is simply the blink of an eye before the stars emerge.

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