# dafyomi

lvr: 29
dfh: a
trd:
<b><font color='blue'>1) </font></b><font color='blue'>'MISHNAH:' EVENTS WHICH INVOKE THE FASTS (cont.)</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  A city which suffered pestilence or collapsing buildings 
          sounds the Shofar and fasts, and the surrounding cities 
          fast but do not sound the Shofar.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Akiva):</font></b> The surrounding cities should sound the 
               Shofar but not fast.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Pestilence is defined as a city that can produce 500 
               troops suffering three deaths in three days.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  The procedure is begun in all cities if one city 
          experienced plagues on the produce, locusts, attacks of 
          wild animals, or invaders.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  The elders once decreed a fast because a quantity of crop 
          plague was seen in Ashkelon.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  A fast was once decreed because wolves ate two children 
          beyond the Yarden.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Yosi):</font></b> The wolves did not eat anyone; they were 
               merely seen.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  The procedure is begun even on Shabbos for a city 
          surrounded by troops or flooded, and for a storm-tossed 
          ship.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Yosi):</font></b> The Shofar is only sounded as a call for 
               aid, but not for prayer.
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  (Shimon haTeimani):</font></b> The procedure is also done for 
          pestilence.
<br> <b>    <b><font color='darkgreen'>(g)</font></b><font color='darkgreen'>  (Chachamim):</font></b> This is not so.
<br> <b>    <b><font color='darkgreen'>(h)</font></b></b>  The procedure is done to remove all types of trouble, 
          except for too much rain.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Choni ha'Me'agel was asked to pray for rain, but was 
               not answered.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> He stood in a circle and vowed not to move until 
               rain fell.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> Originally it was too light; then too heavy; then 
               just right.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b>Even when enough had fallen, he refused to pray that it should stop.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> Shimon b. Shetach sent a message that for anyone 
               else to do this would be wholy inappropriate, but 
               Choni was beloved Above like a child.
<br> <b>    <b><font color='darkgreen'>(i)</font></b></b>  If the people were fasting and rain fell, theny they 
          should complete their fast only if it fell after dawn.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Eliezer):</font></b> They should complete their fast only 
               if it fell after midday.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Once, when the people were fasting in Lod, rain fell 
               before midday. R. Tarfon told them to eat and 
               celebrate, and they recited Hallel in the afternoon.
<br><b>
<br></b><b><b><font color='blue'>2) </font></b><font color='blue'>STARTING THE FASTING PROCESS</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  Question:</font></b> The Mishnah said that the procedure of fasting 
          applies to where the first rainfall did not occur; but a 
          Beraisa states that the first two rainfalls are to be 
          asked for, and only the third is to be fasted for!?
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Answer:</font></b> The Mishnah means to say that it applies to where 
          the sequence of the first three rainfalls did not occur.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  The Mishnah continues that if the crops were malformed, 
          the procedure is begun immediately.
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  (R. Nachman):</font></b> This is only true if they were malformed, 
          but not if they were dry, as then there is no hope for 
          improvement.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  Question:</font></b> This is obvious - the Mishnah only spoke of 
          malformed crops!?
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  Answer:</font></b> It refers to where the seeds recovered so far as 
          to produce stalks.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> One might have thought that this is enough of a sign 
               of recovery to justify fasting, so R. Nachman tells 
               us that it is still pointless.
<br><b>
<br></b><b><b><font color='blue'>3) </font></b><font color='blue'>DEARTH AND FAMINE</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that if there was a cessation of rain 
          for forty days between rainfalls, the procedure is begun, 
          as it is a punishment of dearth.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> This means that it is a punishment which <i>leads</i> to 
               dearth.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  (R. Nachman):</font></b> If a city lacks produce and has to import 
          it by river, it is dearth; if it has to be imported from 
          a different country, it is famine.
<br>
<br>

sjt:
<font><b>1) ENDING A FAST EARLY WHEN THE 'TZARAH' ENDS</b></font><b>
<br>QUESTION:</b> The Mishnah states that if a day of fasting was decreed due to a lack of rain and then rain falls during that day of fasting, under certain circumstances (depending on what time of day the rain falls) the fast does not continue. According to the Tana Kama, if the rain falls before sunrise, the fast does not continue. According to Rebbi Eliezer, if the rain falls before midday, the fast does not continue. Instead, the people eat and drink and treat the day like a festive Yom Tov, and in the afternoon they recite Hallel. Once the fast has begun (according to the Tana Kama) or once most of it has passed (according to Rebbi Eliezer), the entire day of fasting must be observed (Yerushalmi). According to this reasoning, if the community accepted an entire series of fasts due to lack of rain, it is clear that there is no need to complete the series of fasts if rain falls.
</p><p>
The Gemara earlier (10b) teaches that if one was in the middle of a fast due to some threat (Tzarah) which then passed, or if one was in the middle of a fast on behalf of a sick person who then recovered, he must complete his fast. In addition, the Rishonim write that the Gemara there implies that if his fast was part of a series of fasts which he had accepted upon himself, he must continue to observe the entire series of fasts (<b>RASHI</b> there and Rishonim; see <b>ME'IRI</b>, however, who disagrees).
</p><p>
What is the difference between the case of the Mishnah here and the case in the Gemara earlier (10b)?
</p><p>
<b>ANSWERS:</b>
<br>(a) The <b>RA'AVAD</b> (Hilchos Ta'aniyos 1:15) explains that whether or not one must complete the fast depends on the nature of the Tzarah for which one is fasting. Only when one fasts for rain does the fast end when the need ceases on the day of the Ta'anis. The day becomes a day of festivity because the cessation of a drought is cause for great rejoicing. A lack of rain differs from all other types of Tzarah. When rain comes and ends a drought, the threat of famine has ended. In contrast, when one fasts for any other Tzarah (such as disease or disaster), even when the particular threat passes there is still concern that it might return.
</p><p>
The <b>GEVURAS ARI</b> suggests that according to the Ra'avad's reasoning, in the case of other types of Tzarah that end during the fast, one must continue to fast only when the Tzarah stops and <i>relief</i> comes, since there is concern that the Tzarah might return. However, if one fasts on behalf of a sick person and that person <i>dies</i>, the Tzarah has clearly finished and he should stop fasting.
</p><p>
However, this conclusion is questionable. <b>RASHI</b> (10b, DH Al ha'Tzarah) points out that there is another consideration to take into account when the Tzarah ends. If one stops fasting when the Tzarah ends with no salvation, he gives the appearance as though his fast is contingent on Hashem's response to his prayer; it appears as though he threatens Hash-m that he will continue to fast only if Hash-m sends salvation. Since this is clearly disrespectful to Hash-m, one should continue fasting if a Tzarah ends with no positive outcome.
</p><p>
The <b>ROSH</b> questions the Ra'avad's approach. Why does the Ra'avad say that the coming of rain during a fast day marks the end of the drought (and Tzarah)? One stops fasting even when only a little rain falls, even though it is not enough rain for the entire season. Perhaps no more rain will fall for the rest of the season and the drought will return! (The Ra'avad apparently maintains that such a situation would be considered a 'new' drought.)
</p><p>
(b) <b>RASHI</b> (25b, DH v'Yiheyu) and other Rishonim explain that the type of Tzarah for which one fasts makes no difference; all Tzaros are the same when it comes to interrupting the fast day. Rather, the difference is whether one is observing an individual Ta'anis (a Ta'anis Yachid) or a communal Ta'anis (a Ta'anis Tzibur). When one fasts as an individual, he must continue his fast until the end of the day, but when he fasts together with the Tzibur, the fast ends when the Tzarah ends (when it rains).
</p><p>
Several explanations are offered for this difference between a Ta'anis Yachid and a Ta'anis Tzibur.
</p><p>
1. The <b>MAGID MISHNEH</b> (in his first explanation) writes that the Chachamim were lenient with regard to a Ta'anis Tzibur so as not to burden the entire community ('Tircha d'Tzibura').
</p><p>
2. The <b>MAGID MISHNEH</b> (in his second explanation) writes that when Beis Din decrees a Ta'anis for the community, they include a condition that if it rains in the middle of the fast day, the Ta'anis will be annulled. This condition is effective even when Beis Din does not explicitly declare it, because of the principle of 'Lev Beis Din Masneh Aleihen' -- unspoken conditions for enactments of Beis Din are fully binding and effective. In contrast, when an individual observes a personal Ta'anis, any condition which he does not verbally express is not binding because 'Devarim sheb'Lev Einam Devarim' -- thoughts in one's heart are not binding (until they are verbalized).
</p><p>
3. The <b>ROSH</b> infers a different explanation from the wording of the <b>RAMBAM</b>. When the community observes a Ta'anis Tzibur, they are obligated to recite Hallel ha'Gadol when Hash-m answers their prayers. Since Hallel may be recited only when one is satiated and feels good (26a), the people must stop fasting in order to eat so that they may fulfill their obligation to recite Hallel. An individual, on the other hand, does not recite Hallel when his prayers are answered, and therefore there is no reason for him to stop fasting in the middle of the day.
</p><p>

<b>HALACHAH:</b> The <b>SHULCHAN ARUCH</b> (OC 569) records as the Halachah the answer of Rashi, as explained by the Rosh. The Shulchan Aruch adds, based on the Yerushalmi, that if the Talmidei Chachamim decide to continue fasting nonetheless, the rest of the Tzibur is also obligated to finish the fast.
</p><p>
If it is discovered that the Ta'anis was accepted in error -- that is, the Tzarah ended before the day of the fast, and those who accepted the fast were unaware of it -- then even an individual does not have to complete his fast.
</p><p>
If one was fasting on behalf of a sick person who died during the day of the fast, an individual who was observing a Ta'anis Yachid must complete his fast (as Rashi says on 10b). Whether or not a <i>Tzibur</i> must complete the Ta'anis Tzibur in such a situation is the subject of dispute among the Acharonim (see <b>MISHNAH BERURAH</b> OC 569:5). Some rule that a Tzibur must complete the fast (even if the person for whom they were fasting died before midday), based on the reasoning suggested by the <b>ROSH</b> (that the only reason to stop fasting is in order to say Hallel, which the Tzibur obviously does not say when the person died). Others maintain that the Tzibur may stop the fast because the other two reasons mentioned above (1 and 2) still apply.
</p><p>
The <b>SHA'AR HA'TZIYUN</b> writes that perhaps one should be stringent and complete the fast even though the Tzarah has ended. He writes that even according to the reason that Beis Din makes the fast conditional upon the Tzarah persisting, Beis Din may stipulate that the fast will be annulled only if Hash-m answers their prayers in a positive way. If the Tzarah ends without a clear salvation from Hash-m (such as in the case of the sick person who dies), perhaps the fast is not annulled.
</p><p>


lvr: 29
dfh: b
trd:
</p><p>
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  (R. Chanina):</font></b> If a Se'ah can be bought for a Sela and it 
          is common, this is dearth; if four Se'ah can be bought 
          for a Sela but it is not common, this is famine.
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  (R. Yochanan):</font></b> This refers to where currency is plentiful 
          and fruit is expensive; but if currency is expensive and 
          fruit is plentiful, the procedure is begun immediately.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> 'I remember when four Se'ah could be purchased for a 
               Sela, yet people were swollen from starvation in 
               Tiverya because there was no currency.'
<br><b>
<br></b><b><b><font color='blue'>4) </font></b><font color='blue'>RAIN THAT IS SOMEWHAT BENEFICIAL</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that the procedure is started 
          immediately if rain that benefits only plants, trees or 
          cisterns fell.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Rain that benefits plants but not trees is rain that 
               falls gently but not hard.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Rain that benefits trees but not plants is rain that 
               falls hard but not gently.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> Rain that benefits plants and trees but not cisterns 
               is rain that falls both gently and hard but not in 
               large quantities.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Question:</font></b> How is it possible to have rain that is good 
          for cisterns but not for plants and trees?
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  Answer:</font></b> When it falls overly powerfully.
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  (Beraisa):</font></b> The procedure is begun even during Pesach if 
          rain had not fallen for trees.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> It is begun even during Sukkos if rain had not 
               fallen for the cisterns.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> It is begun immediately if there is no drinking 
               water.
<br>             <b>  <b><font color='darkgreen'>i. </font></b></b>  'Immediately' means on the ensuing Monday, 
                    Thursday and Monday.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  All these apply only to the place where they happened.
<br> <b>    <b><font color='darkgreen'>(f)</font></b></b>  For Askara (croup) the procedure is done only if it is 
          fatal.
<br> <b>    <b><font color='darkgreen'>(g)</font></b></b>  For Gubai-locusts the procedure is done even if for the 
          smallest quantity.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Shimon b. Elazar):</font></b> This is also true for 
               Chagav-locusts.
<br> <b>    <b><font color='darkgreen'>(h)</font></b><font color='darkgreen'>  (Beraisa):</font></b> The procedure is done for trees in the first 
          six years of the Shemittah cycle alone; for cisterns, 
          even in Shemittah.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Shimon b. Gamliel):</font></b> It is done for trees even in 
               Shemittah, as the poor require them for their 
               sustenance.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Another Beraisa states similarly, referring to 
               free-growing trees.
<br><b>
<br></b><b><b><font color='blue'>5) </font></b><font color='blue'>THE PATTERN OF RAIN NOWADAYS</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (Beraisa):</font></b> Since the destruction of the Beis ha'Mikdash, 
          the rains do not fall as freely.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  In some years they are plentiful, in others scarce; in 
          some years they fall in their proper time, in others not.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> A year when they fall in their proper time is like a 
               servant being paid on Sunday; he has time to bake 
               his bread for Shabbos properly.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> A year when they do not fall in their proper time is 
               like a servant being paid on Erev Shabbos; he does 
               not have time to bake his bread for Shabbos 
               properly.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> A year with plentiful rain is like a servant 
               receiving his payment all in one go so that only one 
               lot of flour is absorbed by the mill (and similarly, 
               the rain-water is absorbed by the earth and the wind 
               only once).
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> A year when there is insufficient rain is like a 
               servant who receives his sustenance little by 
               little, so that each time he kneads, he loses more 
               flour (and so it is with the rain-water).
<br>       <b>   <b><font color='darkgreen'>5.  </font></b><font color='darkgreen'> (Alternative metaphor):</font></b> It is like a person mixing 
               cement; he needs ample water to mix it properly.
<br><b>
<br></b><b><b><font color='blue'>6) </font></b><font color='blue'>THE STORY OF NAKDIMON BEN GURYON</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (Beraisa):</font></b> Once during the pilgrimage there was no 
          drinking water.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  Nakdimon b. Guryon borrowed twelve cisterns of water from 
          a Roman nobleman against twelve Kikar of silver if it was 
          not repaid by a certain day.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  When the morning of the given date arrived, then midday, 
          and then late afternoon, and no rain came, he kept 
          telling the Roman that there was still time.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  The Roman scoffed that if had not rained the whole year, 
          it certainly wouldn'y rain now.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  He happily went to the bathhouse while Nakdimon sadly 
          went to the Beis Hamikdash.
<br>


lvr: 29
dfh: a
trd:
<b><font color='blue'>1) </font></b><font color='blue'>THE STORY OF NAKDIMON (cont.)</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  Nakdimon prayed that he had taken the water only to 
          benefit the pilgrims, and the rain promptly fell.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  When Nakdimon asked for the surplus water to be returned, 
          the 	Roman replied that it was too late anyway, as it 
          was after sunset.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  Nakdimon prayed again, and the sun came out.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  Nakdimon was really Buni; he was so called because the 
          sun shone for him (Nikdarah Chama).
<br><b>
<br></b><b><b><font color='blue'>2) </font></b><font color='blue'>WHEN THE SUN STOOD STILL</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (Beraisa):</font></b> Three people merited that the sun changed its 
          course for them - Moshe, Yehoshua, and Nakdimon.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Question:</font></b> Nakdimon is as we have said, Yehoshua is 
          learned from a Pasuk, but how do we know that it happened 
          with Moshe?
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  Answer #1 (R. Elazar):</font></b> It is learned from Yehoshua by way 
          of a Gezeirah Shavah with the word Achel.
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  Answer #2 (R. Shmuel bar Nachmani):</font></b> The Gezeirah Shavah 
          is with the word Tes.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  Answer #3 (R. Yochanan):</font></b> The Pasuk says that the nations 
          trembled, which refers to the sun stopping for Moshe.
<br><b>
<br></b><b><b><font color='blue'>3) </font></b><font color='blue'>CURSES AND BLESSINGS</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Pasuk which speaks of one city receiving rain, and 
          another not, means both as a curse; the one receiving 
          rain receives too much.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  The Pasuk referring to Jerusalem as a Nidah is a 
          blessing; just as a Nidah is eventually permitted, so too 
          does Jerusalem eventually regain its status.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  The Pasuk says that Jerusalem is like a widow; only 
          <i>like</i> a widow, but not actually as a widow; as a woman 
          whose husband is overseas but will return.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  It speaks of Hash-m making the Jews despised, which is a 
          blessing in that they will not be appointed as 
          tax-collectors or oppressive officers.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  The Pasuk which says that Hash-m shall smite Israel as a 
          reed in the water is a blessing:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Achiya ha'Shiloni's curse is better than Bil'am's 
               blessing.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Achiya cursed Israel as a reed, which stands in the 
               water, renews its stem, has many roots, and sways 
               with the wind.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> Bil'am blessed Israel as a cedar, which does not 
               stand in the water, does not renew its stem, does 
               not have many roots, and breaks in the southerly 
               wind.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> Furthermore, the reed merits that it is used as a 
               quill for writing a Torah.
<br><b>
<br></b><b><b><font color='blue'>4) </font></b><font color='blue'>AS SOFT AS A REED</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (Beraisa):</font></b> A person should always be as soft as a reed 
          rather than as stiff (haughty) as a cedar.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> R. Elazar b. R. Shimon was once riding and feeling 
               proud of himself for having learned much Torah.
<br>
<br>

sjt:
<font><b>1) RAIN IN ONE CITY, DROUGHT IN ANOTHER</b></font><b>
<br>QUESTION:</b> The Mishnah (18b) states that when one city in a province receives no rain, the residents of that city must fast and blow the Shofar. Surrounding areas must fast but do not blow the Shofar. The Mishnah cites a verse which describes such a case: 'I will bring rain upon one city, and upon another city I will not bring rain' (Amos 4:7). 
</p><p>
The Gemara here says that the verse in Amos means 'Shteihen l'Klalah' -- when one city receives rain and the other city does not, <i>both</i> cities suffer from a Divine punishment. The city that does not receive rain obviously suffers because none of its fields produce crops. The other city suffers because, as <b>RASHI</b> explains, it receives too much rain which ruins its crops. The verse means that neither city has any food to eat (as the Gemara earlier (6b) mentions).
</p><p>
This explanation, however, contradicts the words of <b>RASHI</b> in the Mishnah (beginning of 19a). Rashi there says that the reason why the areas surrounding the drought-afflicted city must blow the Shofar is because the people from the city which did not receive any rain will come to the surrounding areas to buy food, and as a result there will not be enough food for everyone. Both cities will suffer from famine.
</p><p>
Why does Rashi in the Mishnah not explain the same way he explains here in the Gemara (that the other city receives too much rain and as a result the crops are destroyed)?
</p><p>
<b>ANSWER:</b> Rashi understands that even though the <i>verse</i> means that 'Shteihen l'Klalah' -- one city suffers from no rain and the other city suffers from too much rain, the <i>Mishnah</i> cannot be discussing a case in which one city receives no rain and the other city receives too much. The Mishnah mentions nothing about a catastrophe in the second city; it says only that when one city receives <i>no</i> rain it must fast and blow the Shofar and the surrounding cities must fast. Moreover, if there is a second city that receives too much rain, its residents should also have to fast <i>and</i> blow the Shofar, but the Mishnah says that the surrounding areas only fast but do not blow the Shofar. It must be that the Mishnah is discussing a situation different from that described in the verse which it quotes (as the Gemara explains). In the case of the Mishnah, one city received no rain and the other city received a <i>normal</i> amount of rain. In such a case, the suffering of the city which received rain is not as serious as that of the city which received no rain, and therefore the people of that city only fast and do not blow the Shofar.
</p><p>
How does Rashi understand the Gemara earlier (6b) in which Rav Chisda says that if rain falls on parts of a country but not on all of the country, it is not a sign of Divine punishment and the people do <i>not</i> need to pray for the situation to improve? The Mishnah says that even if the second city does not get flooded by the rains, that city still needs to fast!
</p><p>
The answer must be that there are three different cases according to Rashi:
</p><p>
1. When it rains too much in the second city, the rain certainly is considered a Klalah and the people must fast and blow the Shofar. (This is the situation expressed by the verse, as the Gemara says, 'Shteihen l'Klalah.')
</p><p>
2. When it rains normally in the second city (as much as it rains in other years), it is a bad sign because the residents are going to have to share their food supply with the residents of the drought-afflicted city. Nevertheless, the situation is not as perilous as when the second city gets flooded. Therefore, the second city only fasts but does not blow the Shofar. (This is the case described by the Mishnah.)
</p><p>
3. In Rav Chisda's case (on 6b), the amount of rain fit for two cities fell on one city and caused that city to have enough crops to supply food to both cities. In such a case, neither city needs to fast because the rainfall of one city benefited both cities.
</p><p>
(According to both of Rashi's explanations, the residents of the city in which it rained must fast because of the threat which faces <i>them</i>. The other Rishonim here argue with Rashi and assert that the people of the city in which it rained do not fast due to their <i>own</i> plight, but they fast in solidarity with their brethren in the neighboring city. According to these Rishonim, cases 1 and 2 above are the same; in both cases, the residents of the city in which it rained fast out of empathy for the drought-afflicted city.)
</p><p>
<br>


lvr: 29
dfh: b
trd:
</p><p>
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> He happened across an ugly person, who greeted him.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> R. Elazar responded by saying, 'Good-for-nothing! Is 
               everyone in your town as ugly as you?'
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> The man responded, 'I do not know; why do not you 
               ask the Craftsman Who made me?'
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> Contrite, R. Elazar bowed and begged forgiveness, 
               but the man wouldn't be swayed.
<br>       <b>   <b><font color='darkgreen'>6.  </font></b></b> R. Elazar followed the man to his town, whereupon 
               his townsfolk came out and greeted R. Elazar as a 
               rabbi.
<br>       <b>   <b><font color='darkgreen'>7.  </font></b></b> The man said that if R. Elazar is a rabbi, there 
               should not be too many other such people.
<br>       <b>   <b><font color='darkgreen'>8.  </font></b></b> The townsfolk urged him to forgive R. Elazar, which 
               he did on the condition that he should not make a 
               habit of such an attitude.
<br>       <b>   <b><font color='darkgreen'>9.  </font></b></b> R. Elazar promptly expounded that a person should 
               always be as easygoing as a reed rather than as 
               stiff (haughty) as a cedar, and therefore the reed 
               merits that it is used as a quill for writing a 
               Torah, tefillin and mezuzos.
<br><b>
<br></b><b><b><font color='blue'>5) </font></b><font color='blue'>COLLAPSING BUILDINGS</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that a city which suffered pestilence or 
          collapsing buildings sounds the Shofar and fasts.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  (Beraisa):</font></b> This refers to buildings which were sound but 
          not to those which are shaky; it refers to those which 
          were not due to collapse, but not to those which were 
          bound to collapse.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> Aren't sound buildings and building which 
               are not due to collapse the same thing?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer #1:</font></b> Buildings that are too tall might be 
               sound but are bound to collapse.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b><font color='darkgreen'> Answer #2:</font></b> Buildings that are situated on riverbanks 
               might be sound but are bound to collapse.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  There was a ruinous wall in Neharda'a which Rav and 
          Shmuel would not pass beneath, even though it had been 
          standing for thirteen years.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> When Rav Ada bar Ahava passed that way, Rav told 
               Shmuel that it was safe, as his merit would protect 
               them.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  R. Huna made use of R. Ada b. Ahava's merit to retrieve 
          his wine from a ruined building.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> R. Ada b. Ahava was angry; he held that a person 
               should not rely on a miracle, and even if one 
               transpires, it detracts from his merits.
<br>             <b>  <b><font color='darkgreen'>i. </font></b></b>  The Pasuk speaks of Yaakov's merits having 
                    decreased due to the miracles that Hash-m did 
                    for him.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  R. Ada b. Ahava's merit was that, as he said when asked 
          about his longevity, that he never grew angry at home, 
          walked in front of a greater person, thought about Torah 
          in unclean places, walked four Amos without Torah or 
          Tefillin, slept or napped in a Beis ha'Midrash, rejoiced 
          in another's downfall, or called someone by a derogatory 
          nickname (according to others - called someone by a 
          family nickname).
<br><b>
<br></b><b><b><font color='blue'>6) </font></b><font color='blue'>THE GOOD DEEDS OF RAV HUNA</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  Rava asked Rafram bar Papa about R. Huna's good deeds of 
          his youth.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  He replied that on a cloudy day, R. Huna would ride 
          around town in a golden carriage, and demolish all the 
          dangerous walls. If the owner could not afford to rebuild 
          it, he would pay for it himself.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  Every Friday he would send people to buy all the leftover 
          vegetables from the market and throw them into the river.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> Why did not he give the vegetables to the 
               poor?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> As then they would rely on him for their 
               vegetables, which would be disastrous if he had 
               none.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b><font color='darkgreen'> Question:</font></b> Why did not he give them to animals?
<br>       <b>   <b><font color='darkgreen'>4.  </font></b><font color='darkgreen'> Answer:</font></b> As he held that one is not permitted to give 
               food that is fit for humans to animals.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b><font color='darkgreen'> Qustion:</font></b> Why did he buy them at all?
<br>       <b>   <b><font color='darkgreen'>6.  </font></b><font color='darkgreen'> Answer:</font></b> So that they would not be discouraged from 
               bringing vegetables for Shabbos.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  When he had a medical problem, he would place a bottle of 
          water at the gate for anyone to take.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Some say he did this to avoid their being harmed by 
               Shivsa, the demon who attacks anyone who eats 
               without washing his hands.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  When he ate bread, he would open his door wide and invite 
          anyone who wished to come and join him.
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  (Rava):</font></b> I could emulate all his deeds except that one, as 
          there are too many poor people in my town.
<br>

sjt:
<p>
<font><b>2) AGADAH: THE UGLY PERSON</b></font><b>
<br>QUESTIONS:</b> The Gemara relates that Rebbi Elazar bar Rebbi Shimon was once riding his donkey proudly on the river bank after having learned much Torah. He was greeted by a very ugly person and he did not reply to the greeting. Instead, he said, 'Empty one! How ugly are you! Are all of the people of your city as ugly as you?'
</p><p>
The person replied, 'I do not know. But go and say to the Craftsman Who made me how ugly His handiwork is.'
</p><p>
When Rebbi Elazar realized what he had done, he dismounted his donkey, spread himself upon the ground before the person and begged for forgiveness.
</p><p>
(a) Why did Rebbi Elazar not return the greeting of the person in the first place? Just because a person is not handsome is no reason to ignore his greeting.
</p><p>
(b) Second, how could Rebbi Elazar have made such an insulting comment to the person? It is inconceivable that such a great Tana would have insulted someone just because of his appearance.
</p><p>
<b>ANSWERS:</b>
<br>(a) The reason why Rebbi Elazar acted so harshly when the person greeted him was because Rebbi Elazar considered the person's greeting disrespectful. The Gemara teaches that it is not respectful for a less-learned person to greet a more-learned person (Berachos 27b, Shekalim 7a; see Insights to Shekalim 7:1). Proper respect dictates that one should wait until the Chacham greets him first and then respond to the greeting.
</p><p>
Therefore, when the person greeted Rebbi Elazar, he did not respond because he maintained that the person did not conduct himself properly by greeting him first.
</p><p>
(b) Rebbi Elazar's comment may now be understood as follows. The Gemara in Shekalim says that different regions had different customs with regard to greeting the Rav. The people in some places were not aware of the custom to refrain from greeting the Rav out of respect.
</p><p>
Rebbi Elazar said to the person, 'Are all of the people of your city <i>like this</i>?' Rebbi Elazar maintained that one may not extend a greeting to a more-learned person, but he realized that this person was unaware of this practice. He therefore asked whether the person came from a place where it was considered acceptable to extend greetings to a greater person. He asked in a disdainful manner to express that he considered such a custom inappropriate.
</p><p>
The person, though, was not aware that there was any custom <i>not</i> to greet a Rav, so when he was not greeted in return by Rebbi Elazar and he heard Rebbi Elazar's statement, he misinterpreted Rebbi Elazar's statement to be an insult of his physical features. He understood the question, 'Are all of the people of your city like this,' to mean, 'Are they all as ugly as you?' Although the Gemara quotes Rebbi Elazar as asking, 'Are all of the people of your city <i>as ugly as you</i>,' that is not what Rebbi Elazar actually said but rather what the person <i>heard</i> him say. Rebbi Elazar actually said, 'Are all of the people of your city <i>like this</i>,' but his relatively disdainful manner bespoke the sort of statement that the person thought he heard (see Tosfos to Nazir 10a, who says that the phrase 'he spoke' can also refer to something expressed by one's actions). After he heard the response of the ugly person, Rebbi Elazar strongly regretted having expressed himself in such a way without having specified what he was upset about (i.e. the way the person greeted him), and he regretted not having more tolerance for the other person's custom.
</p><p>
This is why, in the end of the incident, Rebbi Elazar publicly taught that 'a person should be soft like a reed and not hard like a cedar.' He was expressing his regret for the way he had acted. According to the simple way of reading the incident, the issue was one of haughtiness, as the beginning of the incident implies. However, the trait of haughtiness is unrelated to being 'soft' (tolerant) or 'hard' (intolerant). According to this explanation, the primary issue was not haughtiness but tolerance. Hence, it was appropriate for Rebbi Elazar to talk about being 'soft (tolerant) like a reed' and not 'hard (intolerant) like a cedar.' (Based on ideas mentioned in the <b>BEN YEHOYADA</b> and <b>IYUN YAKOV</b>.)
</p><p>


lvr: 29
dfh: a
trd:
<b><font color='blue'>1) </font></b><font color='blue'>ILFA AND R. YOCHANAN</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  Ilfa and R. Yochanan were in financial difficulties and 
          decided to leave yeshivah for business.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  Sitting under a ruinous wall, R. Yochanan overheard one 
          Malach saying to another that they should push the wall 
          onto them, as they were leaving eternal life for temporal 
          life.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  The other Malach said to leave them be as one of them was 
          destined for great things.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  Since Ilfa did not hear this, R. Yochanan concluded that 
          they were referring to him, and returned to yeshivah.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  R. Yochanan became Rosh Yeshivah; Ilfa was told that he 
          would have earned that had he stayed.
<br> <b>    <b><font color='darkgreen'>(f)</font></b></b>  Ilfa promptly hung from a ship's mast and said that he 
          would drown himself if unable to state the source for a 
          Beraisa of R. Chiya and R. Oshiya in a Mishnah.
<br> <b>    <b><font color='darkgreen'>(g)</font></b></b>  An old man challenged him with the following Beraisa:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> If a dying man requests that his children be given a 
               Shekel per week, and they require a Sela, then they 
               are given a Sela.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> If he said 'give them nothing other than a Shekel,' 
               then they are given a Shekel.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> If he named other heirs after them, then with either 
               phraseology they are given a Shekel.
<br> <b>    <b><font color='darkgreen'>(h)</font></b></b>  Ilfa replied that it is based on R. Meir's view that it 
          is a mitzvah to fulfill a dead man's wishes.
<br><b>
<br></b><b><b><font color='blue'>2) </font></b><font color='blue'>NACHUM ISH GAM-ZU</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  Nachum Ish Gam-Zu was blind, lacking hands and feet, 
          covered in boils, lying in a ruinous house, with his bed 
          placed in water-jugs to prevent the ants reaching him.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> His students wanted to rescue him from the house and 
               then his vessels.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> He told them to save the vessels first as it was his 
               merit that was keeping it from collapsing.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> As soon as they took him out, the house collapsed.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> When asked why such as Tzadik was suffering so, he 
               told them that he brought it upon himself:
<br>             <b>  <b><font color='darkgreen'>i. </font></b></b>  When traveling laden on a donkey, a beggar 
                    asked him for sustenance.
<br>             <b>  <b><font color='darkgreen'>ii. </font></b></b> He told the beggar to wait for him to dismount 
                    from the donkey, but by the time he had done 
                    so, the beggar had died.
<br>             <b>  <b><font color='darkgreen'>iii. </font></b></b>Nachum asked that his body which had not had 
                    sufficient mercy on the other should suffer.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> His students said 'Woe that we have seen you so!'; 
               he replied 'Woe if you had <i>not</i> seen me so.'
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  He was called Nachum Ish Gam-Zu as he would say about 
          everything Gam Zu le'Tovah - this is also for the best.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The community once sent their tribute to the King - 
               precious stones - with Nachum, because he 
               experienced miracles.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> While staying in an inn, the innkeepers replaced the 
               jewels with earth.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> Upon being presented with the tribute, the king 
               wanted to kill the Jews.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> Nachum said 'Gam Zu le'Tovah.'
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> Eliyahu ha'Navi appeared in disguise and suggested 
               that the earth was Avraham's miraculous earth which 
               turned into swords.
<br>       <b>   <b><font color='darkgreen'>6.  </font></b></b> The king tested it successfully against another 
               state, and sent Nachum back with jewels.
<br>       <b>   <b><font color='darkgreen'>7.  </font></b></b> While staying at the inn, he told them that he had 
               been given them for that which eh had brought.
<br>       <b>   <b><font color='darkgreen'>8.  </font></b></b> The innkeepers demolished the building and presented 
               the king with the rubble, telling him that Nachum's 
               earth came from there; when it did not turn into 
               swords, they were killed.
<br><b>
<br></b><b><b><font color='blue'>3) </font></b><font color='blue'>PESTILENCE</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that plague is defined as a city that 
          can raise 500 troops suffering three deaths in three 
          days.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  (Beraisa):</font></b> A city of 1500 men (such as Akko) and nine die 
          in three days - this is plague.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> If they die in one day or four days, it is not 
               plague.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  A city of 500 men (such as Amiko) suffering three deaths 
          in three days - this is plague.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> If they die in one day or four days, it is not 
               plague.
<br>
<br>

sjt:
<font><b>1) THE STORY OF ILFA AND REBBI YOCHANAN</b></font><b>
<br>QUESTIONS:</b> The Gemara relates the story of Ilfa and Rebbi Yochanan. Ilfa and Rebbi Yochanan suffered from abject poverty while they immersed themselves in Torah learning. Their situation became so difficult that they decided to leave the Beis Midrash and go to work in fulfillment of the verse, 'There will be no destitute among you' (Devarim 15:4). When they were on their way to find work, Rebbi Yochanan overheard two Mal'achei ha'Shares conversing with each other. The Mal'achim said that these two people deserved to be killed for leaving the life of eternity (Torah study) and involving themselves in the temporary life of pursuing a material livelihood. The Mal'achim added that the only reason they did not kill Ilfa and Rebbi Yochanan is because the fate of one of them would soon take a propitious turn. Rebbi Yochanan heard this conversation and decided to continue learning Torah in poverty and not to go to work. Ilfa, who did not hear the words of the Mal'achim, went to work.
</p><p>
By the time Ilfa returned from his business endeavors, Rebbi Yochanan had been inaugurated as the Rosh Yeshiva, a position of great prestige and wealth (Rashi). The people of the town said to Ilfa upon his return, 'Had you stayed and learned Torah [like Rebbi Yochanan], you would have become the Rosh Yeshiva!'
</p><p>
When Ilfa heard this, he ascended the mast of a ship and suspended himself in the crow's nest at the top. He proclaimed, 'If anyone can ask me a question which I cannot answer about the source in the Mishnah of any statement of Rebbi Chiya and Rebbi Oshiya in the Beraisa, I will jump down from here and drown myself!'
</p><p>
This incident poses a number of questions.
</p><p>
Why did Ilfa climb to the top of a ship to make his announcement? Why did he not simply go to the top of a Beis Midrash or some other structure on land?
</p><p>
Why did Ilfa threaten to kill himself? The Torah forbids one from killing himself, regardless of the amount of distress he experiences. (See <b>BEN YEHOYADA</b>.)
</p><p>
<b>ANSWER: RAV JOSEPH PEARLMAN</b> shlit'a of London quotes his father, <b>RAV REFOEL DOVID</b> zt'l, who gave a beautiful explanation for this Gemara (as cited in <b>HA'MEIR</b>, Parshas Vayechi 5742).
</p><p>
Rav Refoel Dovid explained that when Ilfa returned from his business endeavors, he felt that he was being criticized for not having attained the heights in Torah which he could have attained. He felt that this criticism was unjust. He maintained that his choice to follow the path of 'Torah Im Derech Eretz,' learning Torah while working for a livelihood, was justified. He wanted to prove to his detractors that his Torah learning had not suffered at all as a result of his involvement in pursuing a livelihood (as Rashi writes, '[Ilfa said:] Even though I became involved in commerce, I did not forget any of my learning').
</p><p>
Ilfa was a merchant who, like the people of Zevulun, traveled by ship to faraway places to trade his wares. (This might be why he was called Ilfa; the word 'Ilfa' in Aramaic means 'ship.') By climbing to the top of the mast of the ship, Ilfa demonstrated that although he had reached the pinnacle of success in his business, his involvement in business had not interfered with his Torah learning.
</p><p>
He declared that he was prepared to answer any question in Torah that would be posed to him, and if he would be unable to answer it he would 'jump down' from the top of the ship -- that is, he would leave his immensely successful business and wealth and abandon his Derech of learning and working together -- and 'drown himself' completely in the sea of Torah, as Rebbi Yochanan had done. If his Torah learning had suffered as a result of his involvement in business, he was willing to jump down from the world of business success and immerse himself in the sea of Torah.
</p><p>
According to this explanation, Ilfa felt no regret for the path he had chosen. He considered himself to have chosen the correct way in the service of Hash-m, just as Rebbi Yochanan felt that <i>he</i> had chosen the correct way in the service of Hash-m. How, though, could Ilfa's path have been an acceptable one, if the Mal'achim themselves said that one who leaves Torah learning deserves to die?
</p><p>
<b>RAV REUVEN MARGOLIYOS</b> (introduction to Margoliyos ha'Yam) suggests that both Ilfa and Rebbi Yochanan did exactly what they were supposed to do; Ilfa accomplished no less than Rebbi Yochanan. The Midrash (Shir ha'Shirim Rabah 8:7) says that Rebbi Yochanan told Rebbi Chiya bar Aba that he once owned a vast amount of real estate, but he sold it in order to continue learning Torah. Rebbi Chiya bar Aba cried for him that he no longer had anything with which to support himself when he would become old. Ilfa, on the other hand, may have come from a very poor family. Had he not worked for a living, he would have had nothing at all to eat. Since Rebbi Yochanan had what to eat and only wanted to work as much as necessary to ensure that he would have sustenance in his old age, he made the right choice when he decided to abandon his plan to work and instead to live off of his inheritance until it would be depleted. He would trust in Hash-m and not worry about what he would do for sustenance in his old age. Ilfa, in contrast, had nothing to sell and nothing with which to support himself, and thus he made the correct choice when he decided to involve himself in business.
</p><p>
]Why, though, did the Mal'achim want to kill <i>both</i> Ilfa and Rebbi Yochanan for leaving the life of Torah study, if Ilfa's choice was justified? 
</p><p>
Moreover, the Gemara explains that Ilfa and Rebbi Yochanan were sitting below a weak wall which the Mal'achim wanted to topple on them. What is the significance of the fact that the wall was weak? If one who leaves Torah learning indeed deserves death, then the Mal'achim would have had grounds to collapse the wall onto Ilfa and Rebbi Yochanan even if it would have been a strong wall.
</p><p>
The Gemara earlier (20a) says that one may not walk below a weak wall because he thereby diminishes his merits, which become 'used up' by protecting him from the danger that the weak wall poses (Berachos 55a, Rosh Hashanah 16b). Ilfa and Rebbi Yochanan's lives were in danger simply because they negligently sat under a weak wall. The Mal'achim said that had they still been involved in learning Torah, their Torah study would have protected them (as the Gemara says in Sotah 21a). Since Torah is not within the realm of nature, those who study it are freed from nature's grasp (as the Midrash says in Bamidbar Rabah 10:8: 'The only one who is truly free is one who toils in Torah'). Once they decided to stop learning Torah and become involved in a worldly occupation, they no longer merited Divine protection from natural calamities. Nevertheless, they were protected by the merit of Rebbi Yochanan who was destined to become the generation's next Torah leader.
</p><p>
   
</p><p>


lvr: 29
dfh: b
trd:
</p><p>
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  Drokras was a city of 500 men and it suffered three 
          deaths in a single day.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> R. Nachman bar R. Chisda decreed a fast.
<br>             <b>  <b><font color='darkgreen'>i. </font></b><font color='darkgreen'>  (R. Nachman bar Yitzchak):</font></b> This followed R. 
                    Meir's view that if an ox is declared a Mu'ad 
                    for goring three times in three days, all the 
                    more so if it gored three times in a single 
                    day.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> When asked to join R. Nachman bar R. Chisda, he 
               replied that the man honors the place rather than 
               the place honoring the man.
<br>             <b>  <b><font color='darkgreen'>i. </font></b></b>  We find this with Har Sinai which was 
                    sacrosanct only as long as the Shechinah was 
                    there.
<br>             <b>  <b><font color='darkgreen'>ii. </font></b></b> Likewise, a Metzora was only forbidden to enter 
                    the camp while the Mishkan was standing.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> R. Nachman bar R. Chisda responded that he would 
               come and join R. Nachman bar Yitzchak.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> He replied that it would be more appropriate for him 
               to join R. Nachman bar R. Chisda, as his father was 
               greater.
<br><b>
<br></b><b><b><font color='blue'>4) </font></b><font color='blue'>'TZADIKIM' SAVING THEIR CITIES</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  In Sura there was pestilence except in Rav's 
          neighborhood.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> They thought this was due to Rav's merit, but were 
               told in a dream that his merit is far greater than 
               that.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Rather, it was due to someone there who would lend 
               digging tools for burials.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  In Drokras there was a fire, but it did not affect R. 
          Huna's neighborhood.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> They thought this was due to R. Huna's merit, but 
               were told in a dream that his merit is far greater 
               than that.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Rather, it was due to a woman who would heat her 
               oven and then lend it to her neighbors.
<br><b>
<br></b><b><b><font color='blue'>5) </font></b><font color='blue'>FORECASTING DANGER</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  When told that locusts were seen, R. Yehudah decreed a 
          fast even before any damage had occurred, as it was bound 
          to happen.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  When told that there was a disease amongst the pigs, he 
          decreed a fast.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> Does this mean that he holds that rampant 
               diseases amongst one species spread to others?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> No, it was because humans have similar 
               anatomy to pigs and are likely to suffer from the 
               same diseases.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  When Shmuel was told that there was an epidemic in a 
          distant town, he decreed a fast, as there was no barrier 
          to prevent it from spreading to his town.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  When R. Nachman was told that there was an epidemic in 
          Eretz Yisrael, he decreed a fast in Bavel; because 'when 
          the mistress is smitten, the servant will certainly be 
          smitten.'
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> This implies that no such extrapolation is 
               to be made from one city in the Diaspora to another 
               - why, then, did Shmuel decree a fast in his town 
               because of an epidemic in another town?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> Because there were caravans traveling 
               between the two.
<br><b>
<br></b><b><b><font color='blue'>6) </font></b><font color='blue'>ABA THE BLOOD-LETTER</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  Aba the blood-letter received a Divine greeting every 
          day, which only happened to Abaye every Erev Shabbos and 
          to Rava every Erev Yom Kippur.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  Abaye was discouraged, but was told that he could not 
          match Aba's deeds:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> When treating women, Aba would cover them with a 
               sheet and draw the blood through slits so as not to 
               look at her.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> He would place the payment box in a concealed place 
               so that those who could not afford to pay would not 
               be embarrassed.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> He would treat Torah scholars for free and give them 
               money for buying food to recuperate.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  Abaye once sent a pair of scholars to investigate him; he 
          gave them cushions to sleep on, which they took.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> They met Aba at the market and asked him to evaluate 
               the cushions, which he did.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> They then owned up and asked him what he had 
               suspected.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> He replied that he had thought they needed the money 
               to urgently redeem captives, and would no longer 
               take the cushions back as he had already committed 
               himself to donating them to charity.
<br>


lvr: 29
dfh: a
trd:
<b><font color='blue'>1) </font></b><font color='blue'>MERITOROUS PEOPLE</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  Rava was disheartened because Abaye received Divine 
          greetings more frequently than he.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> He was told that his own merit protected the entire 
               (non-deserving) town.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  R. Beruka Chaza'a would frequently be joined by Eliyahu 
          ha'Navi. One day in the market he asked him if there was 
          anyone present who was a Ben Olam ha'Ba and was told that 
          there was not.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  Later, Eliyahu pointed out a man wearing black 
          (non-Jewish) shoes and no tzitzis.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  R. Beruka asked the man his profession, and was told to 
          return tomorrow.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  The next day, the man told him that he was a jailer, and 
          he imprisoned men and women separately, placing his bed 
          between them.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> He would endanger himself to help a Jewish girl who 
               was in danger from her captors.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> One betrothed Jewish girl in particular was in 
               danger.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> He put wine lees on her skirt and told the men that 
               she was a Nidah.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> He told R. Beruka that he dressed as a non-Jew so 
               that he could pass amongst them undetected and learn 
               of any decrees against the Jews in advance so as to 
               warn them to pray.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> That was why he first told R. Beruka to return 
               tomorrow - as he had just learned of a decree and 
               had to hurry to warn them.
<br> <b>    <b><font color='darkgreen'>(f)</font></b></b>  Meanwhile, two other people happened along, and Eliyahu 
          said that they too were Bnei Olam ha'Ba.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> R. Beruka asked them their profession, and they 
               replied that they were jesters who would cheer up 
               unhappy people and smooth over disputes between 
               people.
<br><b>
<br></b><b><b><font color='blue'>2) </font></b><font color='blue'>CROP-PLAGUE AND LOCUSTS</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that the procedure of fasting and Shofar 
          is done in all towns if one town experiences plague on 
          the crops, locusts, or wild animals.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  (R. Akiva):</font></b> this is true even for the slightest amount of 
          plague; and for locusts, even if only one was seen in 
          Eretz Yisrael.
<br><b>
<br></b><b><b><font color='blue'>3) </font></b><font color='blue'>ANIMALS ON THE RAMPAGE</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (Beraisa):</font></b> The crisis with wild animals spoken of refers 
          to where they were on the rampage; otherwise, the 
          procedure is not done.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> 'On the rampage' is defined as when they are seen in 
               the town, but not if they are seen in the wild.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> It is also defined as when they are seen by day, but 
               not when they are seen by night.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> If an animal saw two people and chased them, it is 
               considered to be on the rampage, but not if it fled.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> If it killed two people and ate one, it is 
               considered to be on the rampage, but not if it ate 
               both (in which case it is merely hungry).
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> If it climbed into a house and grabbed a baby from 
               its crib, it is considered to be on the rampage.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Question:</font></b> It first said that it is only on the rampage if 
          it appears in the town, implying regardless of the time 
          of day; yet it then says that it is only on the rampage 
          if seen by day!?
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  Answer:</font></b> It means that if it is seen in the town, it is 
          considered on the rampage, but only if seen by day, 
          whereas if seen by night or in the wild even by day it is 
          not on the rampage.
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  Question:</font></b> It said that if it chased the people, it is on 
          the rampage, implying that if it stood still, it is not; 
          yet then it says that if it flees, it is not on the 
          rampage, implying that if it stood still, it is!?
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  Answer:</font></b> The first refers to a field near marshland; it 
          feels secure on home turf, and standing still does not 
          signify that it is dangerous; the second rule refers to 
          where it is not near marshland.
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  Question:</font></b> The Beraisa said that it is only on the rampage 
          if it killed two people and ate one of them, but the 
          previous rule said that it is on the rampage if it just 
          chases people!?
<br> <b>    <b><font color='darkgreen'>(g)</font></b><font color='darkgreen'>  Answer:</font></b> This rule refers to where it is in its marshland 
          territory, and only killing them is a sign that it is 
          unusually dangerous.
<br> <b>    <b><font color='darkgreen'>(h)</font></b><font color='darkgreen'>  Question:</font></b> The Beraisa said that if it climbed into a 
          house and grabbed a baby from its crib, it is considered 
          to be on the rampage - but is not this obvious?
<br> <b>    <b><font color='darkgreen'>(i)</font></b><font color='darkgreen'>  Answer:</font></b> It refers to a hunter's shack, which is not 
          perceived as proper human habitation.
<br><b>
<br></b><b><b><font color='blue'>4) </font></b><font color='blue'>FOREIGN ARMIES PASSING THROUGH</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that the procedure is done in all towns 
          if one town encounters a foreign army.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  (Beraisa):</font></b> This even includes an army that is travelling 
          in peace to fight a different country.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> For there was no better such example that the army 
               of Pharaoh-Necho, and it brought Yoshiyahu to 
               disaster.
<br>
<br>

sjt:
<font><b>1) TWO RESPONSES TO TROUBLE: FASTING AND BLOWING THE SHOFAR</b></font><b>
<br>QUESTION:</b> The Mishnah (19a) teaches that when a city's crops face ruin as a result of being smitten with Shidafon, or when an illness of Yerakon (Rashi) threatens the townspeople, the residents of that city blow the Shofar ('Masri'in') in supplication and to arouse the people to repent. All other cities also blow the Shofar even though the threat has not yet reached their area. The Mishnah records an incident in Ashkelon where the elders decreed a Ta'anis because they saw that Shidafon had affected crops the size of the opening of an oven.
</p><p>
The Gemara here quotes a Beraisa in which Rebbi Akiva says that the Shofar is blown in a situation of Shidafon and Yerakon regardless of the quantity of produce which has been destroyed. The threat posed by Shidafon and Yerakon is so dire that emergency measures are taken even when the amount affected by the threat is miniscule.
</p><p>
<b>RASHI</b> points out that the incident in the Mishnah seems to contradict Rebbi Akiva's opinion. The Mishnah says that the elders reacted to a threat of Shidafon only when the crops affected were enough to fill the opening of an oven. Rebbi Akiva, however, says that any amount of Shidafon warrants reaction.
</p><p>
Rashi gives two answers. In his first answer, he says that Rebbi Akiva means that the <i>Shofar</i> is blown for any amount of Shidafon, but in order to declare a <i>Ta'anis</i> the amount must be enough to fill the opening of an oven. The Mishnah refers to the amount required to declare a Ta'anis.
</p><p>
The <b>MAGID MISHNEH</b> (Hilchos Ta'anis 2:11) asks why Rashi suggests that the Shofar is blown for any amount of Shidafon, while a Ta'anis is declared only when there is a certain minimum amount of damage. After all, the Mishnah states that fasting is a <i>less</i> severe reaction to a threat. For a lesser threat, a Ta'anis is declared without the Shofar, and for a greater threat, the Shofar is blown as well. Consequently, whenever the Shofar is blown, a Ta'anis is also observed. (This is true according to most Rishonim, and it is implicit in the words of Rashi on the Mishnah as well. See, however, the Ra'avad (cited by the Ritva and Rishonim) who understands the Mishnah differently.) It is unreasonable, therefore, to suggest that for a minute amount of Shidafon, the Shofar is blown without a Ta'anis.
</p><p>
<b>ANSWERS:</b>
<br>(a) The <b>SEFAS EMES</b> answers that perhaps Rashi's intention is as follows. Rashi maintains that since Ashkelon -- where the incident in the Mishnah occurred -- was in Chutz la'Aretz (see Gitin 2a), it was necessary only to fast and not to blow the Shofar. This is what Rashi means when he says that the Mishnah refers to fasting; the Mishnah is discussing Shidafon in Chutz la'Aretz for which a Ta'anis is declared but the Shofar is not blown. Moreover, when the Shidafon is outside of Eretz Yisrael there must be a minimum amount of damage (enough to fill the opening of an oven) in order to declare a Ta'anis. Rebbi Akiva in the Beraisa is discussing Shidafon in Eretz Yisrael, in which case the Shofar is blown in addition to fasting. Just as Shidafon in Eretz Yisrael is more severe than in Chutz la'Aretz (in that both the Shofar is blown and a Ta'anis is declared), it is also more severe in that the Shofar is blown (and a Ta'anis is declared) for <i>any</i> amount.
</p><p>
(b) The Tana'im in the Mishnah argue about the cities near a city which is suffering from drought and famine. The Tana Kama says that the surrounding cities fast but do not blow the Shofar, while Rebbi Akiva says that those cities blow the Shofar but do not fast. Most Rishonim rule that those cities fast but do not blow the Shofar (like the Tana Kama).
</p><p>
Even though Rashi seems to rule like the Rishonim who say that first a Ta'anis is declared, and then, if the threat increases, the Shofar is blown, here Rashi says that first the Shofar is blown, and then a Ta'anis is declared if the threat increases. Rashi gives this explanation here because the Beraisa is expressing the opinion of Rebbi Akiva, and it is Rebbi Akiva in the Mishnah who says that the Shofar is blown without fasting. (Rebbi Akiva maintains that the blowing of the Shofar is a less severe reaction than the declaration of a Ta'anis.) Rashi is saying that Rebbi Akiva in the Beraisa is consistent with his opinion in the Mishnah. Since Rebbi Akiva maintains that the Shofar is blown before a Ta'anis is declared, he says that the Mishnah's incident -- in which a fast was declared only because a minimum amount of Shidafon was found -- refers specifically to <i>fasting</i>. The Shofar is blown even when a minute amount of Shidafon is found. The Chachamim, in contrast, maintain that both the Shofar is blown <i>and</i> a Ta'anis is declared only when there is enough Shidafon to fill the opening of an oven. (Rashi could have said that Rebbi Akiva argues entirely with the ruling of the elders in Ashkelon, just as he argues with the Tana Kama with regard to the Halachah, but Rashi preferred not to have Rebbi Akiva arguing with the Tana Kama about a factual occurrence.)
</p><p>

 
<br><font><b>2) A DIVINELY-SENT BEAST</b></font><b>
<br>QUESTION:</b> The Beraisa says that when a wild animal is at large and threatens the safety of the townspeople, the Shofar is blown only if that wild animal is 'Divinely sent' ('Meshulachas'). The Shofar is not blown when the wild animal is merely roaming around naturally. The Beraisa describes at length what constitutes a wild animal which is Divinely sent and one which is not (see Chart).
</p><p>
The Beraisa says that a wild animal which kills two people and eats only one of them is Divinely sent, because a wild animal normally does not kill people unless it is hungry, in which case it eats whoever it kills. Therefore, if it kills two people and eats only one of them, this is a sign that the animal is Divinely sent. <b>TOSFOS</b> says that the animal is also Divinely sent if it kills two people and eats neither of them, and that the Beraisa is teaching a Chidush by saying that it is Divinely sent even when it eats a person (that is, one might have thought that since it ate a person, it was hungry and is not Divinely sent).
</p><p>
Why does the Gemara define 'Divinely sent' as a beast that killed two people and ate only one of them? The Beraisa should say that it is Divinely sent if it killed even one person and did not eat him! The fact that it killed him but did not eat him shows that it killed due to Divine retribution and not because it was hungry. (<b>GEVURAS ARI</b>)
</p><p>
<b>ANSWERS:</b>
<br>(a) The <b>GEVURAS ARI</b> answers that the Beraisa intends to teach a greater Chidush when it says that the beast killed two people. One might have thought that when a beast kills two people and eats only one of them, it is not considered Divinely sent because perhaps it was merely hungry and just happened to kill more than it needed (and had leftovers), as Tosfos suggests. The Beraisa therefore teaches that wild animals kill only as much as they need to eat and no more. Certainly the animal is Divinely sent if it kills one person and does not eat him, or kills two people and eats none.
</p><p>
(b) The <b>SEFAS EMES</b> argues and says that the animal is Divinely sent only if it kills two people and eats one. If it kills one and does not eat him, it is not Divinely sent. The reason for this is because the Gemara in Shabbos (151b) says that even a lion is afraid to attack two people. In contrast, when an animal sees a single person and is afraid of him, the animal does not necessarily run away; it might attack the person out of self-defense and not because it is hungry (and thus it will not eat the person). Therefore, if a wild animal kills (or pursues) a single person -- even if the animal does not eat its victim -- this is no sign that it is Divinely sent. Perhaps the animal killed him out of fear. In contrast, an animal does not attack <i>two</i> people out of fear, but only if it is hungry. Hence, if it killed two people because it was hungry, it should have eaten them both as well. The fact that it ate only one shows that it is Divinely sent.
</p><p>
<br>


lvr: 29
dfh: b
trd:
</p><p>
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Pharaoh-Necho said that he did not intend to fight 
               the Jews and warned Yoshiyahu against starting 
               trouble.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> Yoshiyahu reasoned that since Pharaoh-Necho was 
               trusting in idols, he could defeat him.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> He was pierced with arrows like a sieve.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> Yoshiyahu was punished for not consulting Yirmiyahu.
<br>       <b>   <b><font color='darkgreen'>6.  </font></b></b> Yoshiyahu did not want to let them through as the 
               Pasuk says that no sword shall pass through Eretz 
               Yisrael, which must be referring to armies passing 
               through in peace, as active warfare has already been 
               ruled out by a different Pasuk.
<br>       <b>   <b><font color='darkgreen'>7.  </font></b></b> Yoshiyahu's mistake was that his people were not as 
               righteous as he thought (to merit being victorious).
<br>       <b>   <b><font color='darkgreen'>8.  </font></b></b> When he was dying, Yirmiyahu saw him murmuring, and 
               worried that his pain was causing him to say 
               something inappropriate.
<br>       <b>   <b><font color='darkgreen'>9.  </font></b></b> Bending down, he heard Yoshiyahu accepting the 
               justice of Hashem's punishment, and he praised him.
<br><b>
<br></b><b><b><font color='blue'>5) </font></b><font color='blue'>CROP PLAGUE</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that a fast was decreed because 
          crop-plague in the amount of an ovenfull was seen in 
          Ashkelon.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Question:</font></b> Does this mean an oven full of produce, or the 
          lesser amount of an oven's worth of bread?
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  Answer:</font></b> A Beraisa speaks of an oven's mouth full, which 
          refers to bread, placed on shelves near the opening.
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  Question:</font></b> Does this mean a row of bread surrounding the 
          opening, or reaching from the base until the opening?
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  Answer:</font></b> Teyku.
<br><b>
<br></b><b><b><font color='blue'>6) </font></b><font color='blue'>WOLVES</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that a fast was once decreed because 
          wolves ate two children.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  It once happened that wolves swallowed two babies whole 
          and excreted them.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  The Chachamim ruled that the flesh (which was digested) 
          would not cause Tum'ah, but the bones would.
<br><b>
<br></b><b><b><font color='blue'>7) </font></b><font color='blue'>INDIVIDUAL FASTS</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (Beraisa):</font></b> Whether a city is surrounded by non-Jews or a 
          flooded river, or a ship is storm-tossed, or an 
          individual is running from non-Jews or robbers or a demon 
          possession, a person may inflict a fast upon himself.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  (R. Yosi):</font></b> A person may not fast, in case in his weakened 
          state he requires the support of others and they do not 
          have mercy.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> His reason is that the Pasuk says that man became a 
               living soul, which is a command to keep our soul 
               alive.
<br><b>
<br></b><b><b><font color='blue'>8) </font></b><font color='blue'>PESTILENCE</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah stated that Shimon ha'Teimani said that the 
          procedure is also done on Shabbos in the event of 
          pestilence, but the Chachamim disagreed.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Question:</font></b> Did they only disagree about doing it on 
          Shabbos, or did they hold that it should never be done?
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  Answer:</font></b> In a Beraisa, the Tana Kama states that it is 
          done even on Shabbos.
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  (R. Chanan b. Pitam citing R. Akiva):</font></b> It is never done 
          for pestilence.
<br><b>
<br></b><b><b><font color='blue'>9) </font></b><font color='blue'>OVERABUNDANT RAIN</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  Question:</font></b> The Mishnah said that the procedure is done to 
          protect from all forms of suffering except an 
          overabundance of rain - why?
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Answer (R. Yochanan):</font></b> As we do not pray about too much of 
          a good thing.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> This is learned from a Pasuk in which Hash-m 
               promises too much Berachah.
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  (Rami bar Rav):</font></b> In Bavel, however, they do pray about too 
          much rain.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Likewise, a Beraisa states that in a rainy year, the 
               men of the Mishmar would tell the men of the Maimad 
               to pray on behalf of those in Bavel that their 
               houses should not drown them.
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  Question:</font></b> At what point do we pray that the rain should 
          stop?
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  Answer (R. Eliezer):</font></b> When a person can stand on the high 
          stone of Keren Afel and dip his feet in the water (i.e. 
          never).
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> A Beraisa speaks instead of dipping his 
               hands in?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> When you can dip your feet in, you can also 
               bend and dip your hands in.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b><font color='darkgreen'> (Rabah bar Chanah):</font></b> Standing on Keren Afel, a 
               merchant riding a camel and brandishing a spear 
               looks like a worm.
<br>

sjt:
<p>
<font><b>3) FASTING ON BEHALF OF SOMEONE ELSE'S TROUBLES</b></font><b>
<br>QUESTION:</b> When a city is in danger (for example, it is surrounded by Nochrim or by a flooding river), or when a boat is being tossed around by a violent storm at sea, a single person is permitted to 'afflict' ('l'Sagef') himself by fasting, according to the Tana Kama of the Beraisa. Rebbi Yosi argues and says that one is not permitted to afflict himself by fasting because he might become sick and unable to work, and then he will have to resort to begging.
</p><p>
Apparently, all agree that when a city or person is threatened with mortal danger, there is no <i>obligation</i> for an individual to fast on behalf of that city or person (when no public Ta'anis has been declared). The Tana Kama and Rebbi Yosi argue only whether one is <i>permitted</i> to fast if he wants to do so.
</p><p>
This Beraisa seems to contradict the Mishnah earlier (18b) which states that if rain does not fall on one city, the surrounding cities fast for the city in distress. How is the Beraisa here to be reconciled with the Mishnah earlier?
</p><p>
<b>ANSWERS:</b>
<br>(a) <b>RASHI</b> in the Mishnah (19a) answers that the cities around the city in trouble do not fast for the other city's trouble, but they fast for themselves. Since the residents of the drought-afflicted city must buy their food from the surrounding cities, those cities are also threatened by a depletion of their food supply. 
</p><p>
However, the <b>RAMBAN</b>, <b>RITVA</b>, and other Rishonim there disagree with Rashi. They maintain that the surrounding cities fast in sympathy for the city in distress.
</p><p>
(b) The <b>RAMBAN</b> (cited by the Ran) answers that fasting for someone else's distress depends on what type of Tzarah threatens him. The Beraisa here refers to an immediate, mortal danger. In such a case, the people in danger are unable to fast themselves because they are occupied with worldly efforts to save themselves. Since they cannot fast, the people around them also have no obligation to fast because no fast is observed on behalf of someone who himself has no obligation to fast.
</p><p>
(c) The <b>RAN</b> answers that in a case of immediate danger, the people do not observe the normal series of Monday-Thursday-Monday fasts, but rather they observe consecutive fasts, day after day, until their prayers are answered. It is not possible to obligate surrounding cities to fast such consecutive Ta'aniyos. Therefore, in such a case of immediate danger, the Chachamim did not require the surrounding cities to fast at all. The argument between the Tana Kama and Rebbi Yosi is whether an individual is <i>permitted</i> to fast consecutive fasts one day after another. That is why they refer to an individual who fasts in such a case as 'l'Sagef,' literally one who 'tortures' himself (as fasting for consecutive days is like torture).
</p><p>
The Ran's explanation answers another question. The Amora'im (11a) disagree about whether a person who observes a private fast is considered a sinner or a holy person. Why does neither opinion there cite support from the Tana'im in the Beraisa here? (See <b>TOSFOS</b> DH Rebbi Yosi.)
</p><p>
The Ran answers that the argument here between the Tana Kama and Rebbi Yosi is unrelated to the argument between the Amora'im there with regard to whether one who fasts acts properly or improperly. Everyone agrees that it is not good to fast for <i>consecutive</i> days, because such fasts may weaken the person to the point that he becomes unable to support himself. (An ordinary person is not physically strong enough to afflict himself in such a manner.)
</p><p>
(d) The <b>RAMBAN</b> (end of 19a) offers a different solution. He explains that the Chachamim did not institute that the public must fast when an individual (or individuals) are in danger. The public must fast only when the entire community is in danger. Rebbi Yosi and the Rabanan argue only about a case in which <i>individuals</i> are in danger, such as the case of a ship on stormy seas or a person being pursued by Nochrim. (They do not argue about the case of a <i>city</i> surrounded by Nochrim or by a river.)
</p><p>


lvr: 29
dfh: a
trd:
<b><font color='blue'>1) </font></b><font color='blue'>IDEAL RAIN</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (Beraisa):</font></b> The Pasuk about Hash-m giving rain in its 
          proper time means that it will neither soak the people 
          nor leave them thirsty but will be in the correct amount.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Too much rain washes away the soil and prevents 
               produce.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  (Alternate explanation):</font></b> 'In its proper time' means that 
          on Tuesday and Friday nights.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Such rain fell in the time of R. Shimon b. Shetach 
               and caused the produce to grow to great size.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> They preserved samples as a lesson in what sin might 
               be withholding.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> Likewise in the days of Hurdus, when they were 
               building the Beis ha'Mikdash, the rain fell by 
               night.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  By day, the sun shone, and the people knew that their 
          work was for Heaven.
<br><b>
<br></b><b><b><font color='blue'>2) </font></b><font color='blue'>CHONI HA'ME'AGEL AND THE RAIN</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (Beraisa):</font></b> It happened once that most of Adar had passed 
          and there was still no rain.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  Choni ha'Me'agel was asked to pray for rain, but was 
          unsuccessful.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  He drew a circle, stood inside, and told Hash-m that he 
          wouldn't move until rain fell.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  The rain began to trickle, and his students said that the 
          Heavens were trying to release him from his oath.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  Choni asked for substantial rain, and it fell strongly in 
          huge drops.
<br> <b>    <b><font color='darkgreen'>(f)</font></b></b>  When his students said that it would destroy them, he 
          asked for rain of blessing.
<br> <b>    <b><font color='darkgreen'>(g)</font></b></b>  The rain fell appropriately, until everyone had to seek 
          refuge on Har ha'Bayis.
<br> <b>    <b><font color='darkgreen'>(h)</font></b></b>  When asked to pray that the rain should stop, Choni 
          replied that one should not pray about too much good; but 
          he took a cow as a thanks-offering and said to Hash-m 
          that the people cannot accept too much good.
<br> <b>    <b><font color='darkgreen'>(i)</font></b></b>  The rain stopped, the sun shone, and the people gathered 
          mushrooms from the fields.
<br> <b>    <b><font color='darkgreen'>(j)</font></b></b>  Shimon b. Shetach said that Choni deserved to be 
          excommunicated; had Eliyahu decreed no rain, and Chon 
          ireversed it, it would have been a Chilul Hash-m.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> But he said that he was powerless, as Choni was 
               before Hash-m like a child whose father fulfills his 
               every request.
<br> <b>    <b><font color='darkgreen'>(k)</font></b></b>  The Sanhedrin sent praise to Choni, expounding Pesukim to 
          speak of how his prayers had helped.
<br><b>
<br></b><b><b><font color='blue'>3) </font></b><font color='blue'>CHONI HA'ME'AGEL AND THE BIG SLEEP</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (R. Yochanan):</font></b> Choni was always troubled by the Pasuk 
          which referred to Galus Bavel as a dream - how can one 
          sleep for seventy years?
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  He once met a man planting a carob tree, and asked when 
          it would bear fruit.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  When the man replied that it would take seventy years, 
          Choni asked how he expected to benefit.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  The man replied that his ancestors planted it for him, 
          and he was planting it for his descendants.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  Choni fell asleep, and when he awoke, he saw a man 
          harvesting the carobs.
<br> <b>    <b><font color='darkgreen'>(f)</font></b></b>  The man turned out to be the grandson of the original 
          man, and Choni realized that he had slept for seventy 
          years.
<br> <b>    <b><font color='darkgreen'>(g)</font></b></b>  Choni's son was no longer alive, but his grandson was.
<br> <b>    <b><font color='darkgreen'>(h)</font></b></b>  Nobody believed who he was, despite his being able to 
          answer all their difficulties.
<br> <b>    <b><font color='darkgreen'>(i)</font></b></b>  Lacking the appropriate respect, he was grieved and 
          prayed to die.
<br> <b>    <b><font color='darkgreen'>(j)</font></b><font color='darkgreen'>  (Rava):</font></b> Thus people say, 'Either friends or death.'
<br><b>
<br></b><b><b><font color='blue'>4) </font></b><font color='blue'>THE HABITS OF ABA CHILKIYAH</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  Aba Chilkiyah, Choni's grandson, would be asked to pray 
          for rain when it was needed.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  Once, the rabbis found him plowing in the field; he did 
          not respond to their greeting.
<br>
<br>

sjt:
<font><b>1) AGADAH: CHONI HA'ME'AGEL'S SEVENTY-YEAR SLUMBER</b></font><b>
<br>QUESTION:</b> The Gemara relates that throughout his life, Choni ha'Me'agel was bothered by the meaning of the verse, '... When Hash-m returned the captives of Zion, we were like dreamers' (Tehilim 126:1). When Hash-m returned the Jews from the seventy-year exile in Bavel, it was like they awakened from a slumber of seventy years. Choni was perplexed how a person could sleep for seventy years. 
</p><p>
Hash-m provided an answer to Choni's question. Choni met a man planting a carob tree, and he asked him why he was planting a tree which would bear fruit only after seventy years. The man told him that just as his father had planted a carob tree for him, he wanted to plant a carob tree for his children. Afterwards, Choni sat down to eat his bread and was overcome with sleep. He was hidden behind a rock formation, where he slept for seventy years. When he awoke, he saw the grandson of the man who planted the carob tree picking carobs from the tree. He also saw that his donkey had given birth to herds of donkeys.
</p><p>
When he discussed subjects with the Chachamim in the Beis Midrash, they commented that his answers made the subjects 'as clear as they were in the days of Choni ha'Me'agel.' The Gemara relates that they did not believe him when he said that he was Choni and they did not give him proper respect. He prayed to Hash-m to spare him the frustration, and he was taken from the world.
</p><p>
The question which bothered Choni throughout his life seems nonsensical. The verse says only that 'we were <i>like</i> dreamers (k'Cholmim).' It is clearly a metaphor: the years of the Babylonian exile passed like a dream. The verse does not say that the exiles actually slept for seventy years. Why was Choni bothered with how a person could sleep for seventy years?
</p><p>
<b>ANSWER:</b> The <b>CHIDUSHEI HA'GE'ONIM</b> (in the <b>EIN YAKOV</b>) and the <b>VILNA GA'ON</b> (as recorded by his son in <b>SA'ARAS ELIYAHU</b>, p. 12) explain that the seventy years of slumber which Choni wondered about represents the average lifespan of a person. Choni saw that the people in his generation did not concentrate their efforts on Torah study and Mitzvah fulfillment, but they wasted their time on material pursuits. He wondered how a person could neglect his primary purpose in the world and spend his life focused on transient, meaningless pursuits (and thus 'sleep for seventy years').
</p><p>
Choni wanted to find out what motivates people to waste their time in this world and to spend their seventy-year lifespan doing nothing more than sleeping, with their eyes closed to the true purpose of life. This was the question which bothered Choni for so long.
</p><p>
Hash-m revealed to him part of the answer. Hash-m showed him a person planting a carob tree. He asked the person why he was planting a carob tree if he would not be around to enjoy its fruits, since a carob tree bears fruit only after seventy years. Choni recognized that most people waste their time in pursuit of meaningless pleasures in this world because the pleasure of Olam ha'Ba is not immediate while the pleasure of Olam ha'Zeh is immediate. People prefer to receive immediate gratification rather than to invest their energies in obtaining pleasure that will come only after many years.
</p><p>
In his conversation with the man who planted the carob tree, Choni discovered the answer to his question about why people waste their lives in pursuit of meaningless pleasures. The man -- by planting a carob tree -- was acting in a way incongruous with the way other people act. The man was willing to forego immediate gratification and instead toil for a benefit which would be reaped only seventy years later, just as one who engages in Torah and Mitzvos defers his pleasure to Olam ha'Ba. Most other people prefer the immediate but fleeting pleasures of this world.
</p><p>
When the Gemara says that Choni 'sat down to eat,' it means that he realized that it was the desires of this world (represented by eating) which shut a person's mind and lure him to meaningless pursuits. The realization of the taste of worldly pleasures caused him to 'be concealed by a rock,' which refers to the Yetzer ha'Ra which entices a person to abandon his pursuit of Olam ha'Ba in exchange for worldly pleasures (the Gemara in Sukah (52a) relates that 'Yechezkel called the Yetzer ha'Ra 'rock'') and to 'fall asleep' and neglect the pursuit of a meaningful life for seventy years.
</p><p>
When Choni awoke, he saw that his donkey ('Chamor') had given birth to many herds. When man immerses himself in the material pursuits of this world, he becomes irreversibly entrenched and cannot extract himself from the drive for worldly pleasure, which is represented by the Chamor. (The Chamor, donkey, symbolizes a total attachment to the material pleasures of this world. The word 'Chamor' is related to 'Chomer' and 'Chumriyus,' materialism.)
</p><p>
<br>


lvr: 29
dfh: b
trd:
</p><p>
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  Later, when collecting firewood, he placed it on one 
          shoulder and his cloak on the other shoulder.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  He did not wear shoes except when he had to cross water.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  When he had to cross thorns, he lifted up his clothing.
<br> <b>    <b><font color='darkgreen'>(f)</font></b></b>  Arriving home, his wife wore make-up to greet him.
<br> <b>    <b><font color='darkgreen'>(g)</font></b></b>  She entered the house, then him, then the rabbis.
<br> <b>    <b><font color='darkgreen'>(h)</font></b></b>  he did not invite the rabbis to join his family in their 
          meal.
<br> <b>    <b><font color='darkgreen'>(i)</font></b></b>  He gave his older son one loaf of bread and two to the 
          younger son.
<br> <b>    <b><font color='darkgreen'>(j)</font></b></b>  He told his wife that the rabbis had come about the rain, 
          so they should go pray on the roof and perhaps be spared 
          taking credit for it.
<br> <b>    <b><font color='darkgreen'>(k)</font></b></b>  They went to the roof and stood in opposite corners; the 
          clouds approached his wife first.
<br> <b>    <b><font color='darkgreen'>(l)</font></b></b>  Upon descending, he asked the rabbis why they had come.
<br> <b>    <b><font color='darkgreen'>(m)</font></b></b>  When they replied that they came to ask him for rain, he 
          blessed Hash-m that he was not needed.
<br> <b>    <b><font color='darkgreen'>(n)</font></b></b>  They said that they knew the rain fell in his merit, and 
          asked him to explain all of his actions.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> He did not respond to their greeting as he was a 
               worker hired for his time.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> He put the firewood on the shoulder without the 
               cloak as the cloak was borrowed, and not for that 
               purpose.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> He only wore shoes while walking through water as 
               only then was he unable to see what he was stepping 
               on.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> He lifted his clothes amongst thorns as flesh heals 
               but clothing doesn't.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> His wife wore make-up to greet him so that he should 
               not think of other women.
<br>       <b>   <b><font color='darkgreen'>6.  </font></b></b> His wife entered before him so that she should not 
               be left outside with the rabbis (who he did not 
               know).
<br>       <b>   <b><font color='darkgreen'>7.  </font></b></b> He did not offer the rabbis food as he did not have 
               enough and he did not want to take credit for an 
               offer that he could not honor.
<br>       <b>   <b><font color='darkgreen'>8.  </font></b></b> He gave more bread to the younger son as he had been 
               away at yeshivah and had not eaten.
<br>       <b>   <b><font color='darkgreen'>9.  </font></b></b> His wife's prayers were answered first as she gave 
               food directly to the poor, whereas he only gave them 
               money to buy food.
<br>        <b>  <b><font color='darkgreen'>10. </font></b></b> Alternately, he prayed that the local bandits should 
               die, whereas she prayed that they should repent, 
               which they did.
<br><b>
<br></b><b><b><font color='blue'>5) </font></b><font color='blue'>PEOPLE WHO COULD BRING RAIN</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  Chanan ha'Nichva was the grandson of Choni ha'Me'agel.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  When there was a need for rain, the rabbis would send 
          children to him; they would tug his cloak and beg for 
          rain.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  He would pray to Hash-m to give rain for the sake of the 
          children that could not discern who was really giving it.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> He was so called because he would conceal himself 
               (Machvi) while relieving himself.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  The difference between the mighty ones of Eretz Yisrael 
          and the pious ones of Bavel is that the latter had to 
          pray for rain in groups.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  The former, such as R. Yonah, could pray for rain alone; 
          he would say that he was going to buy grain, but would 
          instead pray that rain should fall, and then tell his 
          family that it was plentiful.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> R. Mani, his son, was being molested by the people 
               of the prince's house.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> He prayed at his father's grave, and their horses 
               legs became trapped until they consented to stop 
               bothering him.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> He told R. Yitzchak b. Elyashav that members of his 
               father-in-law's householf were opressing him, and he 
               prayed that they should become poor.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> But when they grew overly dependant on R. Mani's 
               charity, he prayed for them to grow wealthy again.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> He told R. Yitzchak that he was not attracted to his 
               wife, so he prayed for her to become beautiful.
<br>       <b>   <b><font color='darkgreen'>6.  </font></b></b> But R. Mani told him that she had become conceited, 
               he prayed for her to return to her ugliness.
<br>       <b>   <b><font color='darkgreen'>7.  </font></b></b> Two students of R. Yiztchak b. Elyashiv asked him to 
               pray that they should become wiser, but he told them 
               that he no longer possessed the power.
<br>

sjt:
<p>
<font><b>2) AGADAH: RAIN AND REPENTANCE</b></font><b>
<br>QUESTION:</b> When Aba Chilkiyah (the grandson of Choni ha'Me'agel) and his wife prayed for rain, his wife's prayers were answered first. The Gemara explains in its first answer that her prayers were answered first because of the merit of her acts of Tzedakah: she gave food to the poor, while her husband gave only money. She was available in her home at all times to help the poor, and whenever a poor person came to ask for help she would give him something. In return for her superior fulfillment of the Mitzvah of Tzedakah, her prayers for rain were answered first.
</p><p>
The Gemara's second reason for why her prayers were answered first is because she used to pray that the sinners in her neighborhood do Teshuvah and repent, while her husband used to pray that they die. In return, she was rewarded that her prayers for rain were answered first.
</p><p>
According to the Gemara's first reason (her acts of Tzedakah were superior), the element of reward measure-for-measure, 'Midah k'Neged Midah,' is evident. Since she provided sustenance to the poor, she merited that Hash-m provided sustenance to the world through her prayers for rain. 
</p><p>
However, what is the relationship between her prayers that the sinners repent, and being rewarded that her prayers for rain were answered first? Why should rain come in the merit of her prayers that the sinners repent? (<b>YEFEH EINAYIM</b>, cited by <b>BEN YEHOYADA</b>)
</p><p>
<b>ANSWERS:</b>
<br>(a) The repentance of sinners is a form of renewal and rejuvenation. When they do Teshuvah, they are considered as though they are returning to life from a state of death. Similarly, rain provides new life to the world. (See <b>BEN YEHOYADA</b>.)
</p><p>
(b) The Gemara later (25b) relates that both Rebbi Eliezer and Rebbi Akiva prayed for rain, but only Rebbi Akiva's prayers were answered. A Bas Kol proclaimed that the reason why Rebbi Akiva's prayers were answered was not because he was greater than Rebbi Eliezer, but because he was 'Ma'avir Al Midosav' -- he was forgiving of insult.
</p><p>
What does the Gemara mean when it says that Rebbi Akiva was not greater than Rebbi Eliezer? If Rebbi Akiva was 'Ma'avir Al Midosav' while Rebbi Eliezer was not, then Rebbi Akiva indeed was greater!
</p><p>
<b>RAV YISRAEL SALANTER</b> (in <b><b><b>OR</b></b> YISRAEL</b> #28) explains that there are two different approaches to the service of Hash-m. Rebbi Eliezer's attribute was strict adherence to the honor of the Torah, to uphold and protect it. This attribute was similar to the attribute of Shamai, Rebbi Eliezer's mentor (Tosfos, Shabbos 130b), as the Gemara in Shabbos (31a) describes. Rebbi Akiva, a student of the academy of Hillel, approached Avodas Hash-m with a different attribute -- that of humility and forgiving of insult, the attribute of Hillel (ibid.). Both are equally valid approaches in serving Hash-m; one cannot be called 'greater' than the other. This difference in approach was the subject of dispute like any other Machlokes Tana'im. Although in this case the Halachah was later decided in favor of Hillel (Shabbos 30b), this does not detract from the value of the Avodas Hash-m of Shamai and his followers.
</p><p>
If both approaches are equally valid, why was Rebbi Akiva's prayer answered and Rebbi Eliezer's was not? The answer is that when one beseeches Hash-m for Rachamim (to bring rain), if he embodies the attribute of Rachamim himself his prayers will be answered, measure for measure.
</p><p>
According to Rav Yisrael Salanter's explanation, Aba Chilkiyah's wife was answered first because her attribute was that of Rachamim, as she demonstrated by her prayers that the sinners not die but repent. In response to her prayers measure for measure, Hash-m exercised His trait of Rachamim and sent rain to the people. (M. Kornfeld)
</p><p>


lvr: 29
dfh: a
trd:
<b><font color='blue'>1) </font></b><font color='blue'>THE HARSHNESS OF R. YOSI FROM YUKRAS</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  R. Yosi bar Avin left R. Yosi from Yukras to study before 
          R. Ashi.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  One day R. Yosi heard R. Ashi citing Shmuel that one who 
          takes a fish from the sea on Shabbos has transgressed as 
          soon as an area of its skin the size of a Sela has dried.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  R. Yosi said that he should note that it is only if this 
          area is between its fins.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  R. Ashi replied that that is the opinion of R. Yosi bar 
          Avin.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  R. Yosi bar Avin replied that he was that man.
<br> <b>    <b><font color='darkgreen'>(f)</font></b></b>  R. Ashi asked why he had left R. Yosi of Yukras, and he 
          replied that someone who did not pity his son and 
          daughter would not pity him.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The incident with his son was that when he was 
               delayed from bringing food to his workers, his son 
               prayed that the tree should produce figs for them.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> When his father, who had been delayed for a mitzvah, 
               arrived, he said that since he caused the tree to 
               give fruit in the wrong time, he should die before 
               his time.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> The incident with his daughter was that he caught 
               someone staring at her beauty.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> He said that she should die rather than cause others 
               to sin.
<br> <b>    <b><font color='darkgreen'>(g)</font></b></b>  When he hired out his donkey, it would return by itself 
          with the exact rental on its back. If the hirer put on 
          too much or too little, it refused to go.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Once the hirer left a pair of shoes on its back, and 
               it wouldn't move until he removed them.
<br><b>
<br></b><b><b><font color='blue'>2) </font></b><font color='blue'>THE CHARITABLE ELAZAR OF BIRTA</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The charity-collectors would hide from Elazar of Birta as 
          he would give them everything he had.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  Once when he went to buy his daughter's wedding dress he 
          noticed them and forced them to tell him what they were 
          colecting for.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  When they said that it was for orphans, he said that they 
          took precedence.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  He gave them all his money except one Zuz, with which he 
          bought wheat.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  When his wife looked in their grain store, she saw that 
          it was bursting with wheat.
<br> <b>    <b><font color='darkgreen'>(f)</font></b></b>  When his daughter told him of the miracle, he said that 
          it was all Hekdesh, and they were entitled to no more 
          than a pauper would be.
<br><b>
<br></b><b><b><font color='blue'>3) </font></b><font color='blue'>ACTIONS THAT MERIT RAIN</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  R. Yehudah the Nasi decreed a fast when there was no 
          rain, but his prayers were not answered.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> He bemoaned that he was so much less than Shmuel 
               haRamasi who was successful at this.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> He was disheartened, and then rain fell (because of 
               his contrition).
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  The Nasi once decreed a fast and only told R. Yochanan 
          and Resh Lakish on that morning.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Resh Lakish was worried that they had not accepted 
               it in advance, but R. Yochanan said that since the 
               Nasi had decreed it, that was not necessary.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  The Nasi once decreed a fast, but no rain fell.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Oshiya the Younger noted that the Jewish people are 
               like a bride; if her eyes (i.e. the leaders) are in 
               bad shape, her whole body needs checking.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> The Nasi's servants began to throttle him.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> The townsfolk told them to leave him alone; he 
               bothered them, too, but they ignored him, as he 
               acted for the sake of Heaven.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  Rebbi decreed a fast and was not answered, but the rain 
          fell when Ilfa said so.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> His merit was that he made Kiddush and Havdalah for 
               a town that could not afford wine.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  Rav decreed a fast and was not answered, but the rain 
          fell when the Shali'ach Tzibur said so.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> His merit was that he was a schoolteacher who would 
               teach poor children together with wealthy ones, not 
               taking money if they could not afford it.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> He would also bribe reluctant students into learning 
               with fish from his pond.
<br> <b>    <b><font color='darkgreen'>(f)</font></b></b>  R. Nachman decreed a fast but no rain fell. He said that 
          he should be thrown off a wall, and was disheartened, and 
          rain fell.
<br> <b>    <b><font color='darkgreen'>(g)</font></b></b>  Rabah decreed a fast but was not answered.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The people challenged him that R. Yehudah was 
               successful at it.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> He replied that if it was due to study, his 
               generation was superior, as they studied all six 
               Sedarim and not just Nezikin.
<br>
<br>

sjt:
<font><b>1) HALACHAH: GIVING MORE THAN A FIFTH OF ONE'S MONEY TO TZEDAKAH</b></font><b>
<br>QUESTION:</b> The Gemara describes the generosity of a man named Rebbi Elazar Ish Birasa. He was so benevolent that the communal Tzedakah collectors used to run away from him and hide so that he would not give too much Tzedakah and impoverish himself. The Gemara relates that on one occasion, Rebbi Elazar Ish Birasa was on the way to the market with a huge sum of money to buy a dowry for his daughter. He found the Tzedakah collectors and gave them all of his money, except for a single Zuz (with which he was able to buy one wheat kernel). 
</p><p>
Why was Rebbi Elazar Ish Birasa justified in giving away all of his money to Tzedakah? The Gemara in Kesuvos (50a) relates that the Rabanan of Usha instituted that one may not give away more than one fifth of his assets to Tzedakah. (<b>GEVURAS ARI</b>)
</p><p>
<b>ANSWERS:</b>
<br>(a) The <b>CHAFETZ CHAIM</b> (in <b>AHAVAS CHESED</b> 20:2, and footnote to 19:4) writes that the prohibition against giving away more than one fifth applies to giving to a general Tzedakah fund. It does not apply to a specific appeal made by a poor person who is in need of food or clothing. In such a case, one is permitted to give the poor person as much as he needs, and he is considered praiseworthy for doing so if he has the means. (The Chafetz Chaim bases this ruling on the <b>RAMBAM</b> in Perush ha'Mishnayos, beginning of Pe'ah, and the <b>VILNA GA'ON</b> in his famous letter to his family, 'Alim l'Terufah.' The ruling of the Rambam and the Vilna Ga'on is based on the Yerushalmi.)
</p><p>
(b) The <b>RASHASH</b> and <b>BEN YEHOYADA</b> point out that the Girsa of the <b>DIKDUKEI SOFRIM</b> and of many old texts of the Gemara is 'Elazar Ish <i>Bartosa</i>,' a Tana whose teaching is quoted in Avos (3:8): 'Give to Hash-m what is His, because you and all that you have belong to Him.' This is an apt teaching for the person the Gemara here discusses, who sought to give away all of his money to Tzedakah.
</p><p>
If he was a Tana, the Gevuras Ari's question is answered. The law that one may not give away more than a fifth of his assets was instituted by the Rabanan in Usha, after the Churban. According to this Girsa, the Tana whom the Gemara describes lived <i>before</i> the era of the Beis Din in Usha. Therefore, in his day there was no prohibition against giving away more than a fifth of one's money to Tzedakah.
</p><p>
(The Rashash suggests that the reason why the <b>GEVURAS ARI</b> asks the question is because he assumed that the person described in the Gemara was not the Tana of the Mishnah, since the Gemara does not call him 'Rebbi' Elazar but just 'Elazar.') 
</p><p>
<br>


lvr: 29
dfh: b
trd:
</p><p>
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> Furthermore, R. Yehudah considered sections of 
               Uktzin to be as difficult as the questions of Rav 
               and Shmuel, whereas Rabah's group had studied it 
               thirteen times.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> Yet nevertheless, R. Yehudah could take off his shoe 
               and rain would fall, whereas Rabah could pray all 
               day unsuccessfully.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> He concluded that it was because the generation was 
               less worthy.
<br> <b>    <b><font color='darkgreen'>(h)</font></b></b>  R. Yehudah saw two people throwing bread, concluded that 
          there was abundance, and caused an Ayin Hara which 
          brought famine.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> His Shamash was told to persuade him to visit the 
               market and see the famine.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> When he saw people crowding for food, he told his 
               Shamash to remove his shoes to prepare to pray for 
               rain.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> As soon as he took off one shoe, rain fell.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> When he came to take off the other shoe, Eliyahu 
               told him that Hash-m would destroy the world if he 
               did so.
<br><b>
<br></b><b><b><font color='blue'>4) </font></b><font color='blue'>MAKING USE OF MIRACLES</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  Rav Mari saw Malachim in the guise of sailors filling 
          their boat with sand, which turned into flour.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> When people thronged to buy it, he told them not to, 
               as it was the work of miracles.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> The next day, a boat of grain arrived.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  Rava decreed a fast in Hegronia, but no rain fell, so he 
          extended it overnight.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The next day he asked if anyone had had a dream; one 
               person did have a dream which was a greeting from 
               Above.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Rava interpreted this to mean that it was a 
               fortuitous time to pray, and he was answered.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  A man, sentenced to lashes in Rava's court for having 
          relations with a non-Jew, died in the process.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Shavur Malka wanted to punish Rava, but his mother 
               Ifra Hurmiz warned him not to mess with the Jews as 
               Hash-m grants their wishes, such as when they 
               request rain.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> He challenged them to produce rain in the height of 
               summer.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> Rava prayed, but no rain came. He pleaded that 
               Hash-m should perform miracles as he did for their 
               ancestors, and rain fell in torrents.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> Rava's father appeared to him in a dream and told 
               him that he was in trouble for having bothered 
               Hash-m, and he should sleep elsewhere.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> The next day he found his bed scratched by knives.
<br><b>
<br></b><b><b><font color='blue'>5) </font></b><font color='blue'>ACTIONS THAT MERIT RAIN</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  R. Papa decreed a fast, but no rain came.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Feeling faint, he ate some porridge before praying 
               again, and still no rain came.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> R. Nachman teased him that he should eat some more 
               porridge; he was embarrassed, and rain fell.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  R. Chanina b. Dosa was walking along when rain fell.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> He said, 'Everyone is benefiting, and I am in 
               distress!?' and the rain stopped.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Arriving home, he said, 'Everyone is in distress, 
               and I am benefiting!?' and the rain continued.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b><font color='darkgreen'> (R. Yosef):</font></b> Compared to his prayers, those of the 
               Kohen Gadol are worthless:
<br>             <b>  <b><font color='darkgreen'>i. </font></b><font color='darkgreen'>  (Mishnah):</font></b> The Kohen would pray that if the 
                    year is hot, it should be wet, and Hash-m 
                    should ignore the prayer of travelers that it 
                    should not rain.
<br>             <b>  <b><font color='darkgreen'>ii. </font></b></b> The prayer would conclude that the rulership 
                    should not depart from Beis Yehudah, and that 
                    Yisrael should not need to rely on each other 
                    for sustenance.
<br>

sjt:
<p>
<font><b>2) AGADAH: REBBI CHANINA BEN DOSA'S WORLDVIEW</b></font><b>
<br>QUESTION:</b> The Gemara describes some of the miracles performed by the holy Tana, Rebbi Chanina ben Dosa. The Gemara in the end of Maseches Sotah states that he was the last of the 'Anshei Ma'aseh' -- miracle performers (literally, 'men of deeds').
</p><p>
Why did Rebbi Chanina merit to have the power to perform such extraordinary miracles?
</p><p>
<b>ANSWER: RAV TZADOK HA'KOHEN</b> points out that all of the descriptions of Rebbi Chanina in the Mishnah and Gemara are in the context of a narrative; only once is a Halachic practice quoted in his name. That single Halachic teaching is in Avos (3:9) where Rebbi Chanina teaches, 'If one's fear of heaven precedes his [Torah] wisdom, his wisdom will endure... If one's deeds are more abundant than his [Torah] wisdom, his wisdom will endure.' This statement is a fitting description of his own approach to the service of Hash-m. It was through the flawless fulfillment of this approach that he reached his unique spiritual heights.
</p><p>
The Gemara in Berachos (33b) teaches that 'Rebbi Chanina said: The only thing Hash-m keeps in His treasury is Yir'as Shamayim, the fear of G-d.' Rebbi Chanina ben Dosa rose to great levels of Yir'as Shamayim, and for this reason the Gemara in Berachos (61b) says that 'it is for Rebbi Chanina ben Dosa that Olam ha'Ba was created!'
</p><p>


lvr: 29
dfh: a
trd:
<b><font color='blue'>1) </font></b><font color='blue'>CHANINA'S MIRACLES</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  Every day a Divine voice states that the world is 
          sustained in the merit of Chanina b. Dosa, who suffices 
          with a Kav of carobs weekly.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  His wife would heat the oven and put smoke-emitting 
          substances in it so the neighbors wouldn't realize that 
          they could not afford bread.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> An inquisitive neighbor went to investigate, and she 
               went to hide out of shame.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> The neighbor saw the oven full of bread, and called 
               for her to bring a shovel to remove it.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> She replied that she had gone to get one, and she 
               indeed had, as she was accustomed to miracles.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  She complained that there was no food, so Chanina told 
          her to pray.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Hash-m gave her the leg of a golden stool, but she 
               complained after seeing in a dream that all the 
               Tzadikim had a three-legged stool and theirs had 
               only two legs.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> After praying, it was removed.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> The latter miracle was greater, as things are given 
               but not taken away.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  One Erev Shabbos, Chanina saw his daughter distraught 
          because she had lit with vinegar instead of oil.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> He told her that the One Who makes oil burn can just 
               as easily make vinegar burn.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> It burned through the day and provided light for 
               Havdalah.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  His goats were accused of causing trouble.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> He said that if that were true, then they should be 
               eaten by bears, otherwise they should bring bears 
               impaled on their horns, which is what happened.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> His neighbor's house had beams that were too short. 
               He blessed them and they were miraculously extended.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> Others say that they miraculously had pieces added 
               on.
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  Question #1:</font></b> How did he come to have goats if he was so 
          poor?
<br> <b>    <b><font color='darkgreen'>(g)</font></b><font color='darkgreen'>  Question #2:</font></b> Surely it is forbidden to raise small 
          domestic animals in Eretz Yisrael?
<br> <b>    <b><font color='darkgreen'>(h)</font></b><font color='darkgreen'>  Answer:</font></b> His wife once found some chickens that someone 
          had left on their doorstep.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> R. Chanina hatched their eggs, and sold the chickens 
               for goats.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> When the owner returned, he gave him the goats.
<br><b>
<br></b><b><b><font color='blue'>2) </font></b><font color='blue'>THE SLEEP OF R. ELAZAR OF PEDAS</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  R. Elazar b. Pedas was very poor. After blood-letting, he 
          had nothing to eat except garlic, whereupon he fainted.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  The rabbis found him in his sleep, laughing and crying, 
          with light emitting from his forehead.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  Upon awaking, he told them that Hash-m had offered to 
          destroy the world on the chance that he would be reborn 
          wealthy.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> But he did not want to take the risk, since he was 
               also told that he had already lived more than half 
               his life.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> As a reward, he would be given 13 rivers of 
               Afarsamon oil in the next world, but nothing else, 
               so as to leave for others.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> When he said that Hash-m was not limited, He tapped 
               him on the head.
<br><b>
<br></b><b><b><font color='blue'>3) </font></b><font color='blue'>TECHNIQUES FOR BRINGING RAIN</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  R. Chama bar Chanina decreed a fast but no rain fell.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> When challenged that R. Yehoshua b. Levi was able to 
               bring rain, he replied that R. Yehoshua was clearly 
               superior.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> They suggested that everyone concentrate and perhaps 
               they would become contrite, but their prayers were 
               still unanswered.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> He called to the skies to become cloudy, but nothing 
               happened.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> He accused them of being brazen, and rain came.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  Levi decreed a fast but no rain came.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> He said that Hash-m had ascended to Heaven and was 
               not showing mercy upon His children.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Rain fell, and Levi became lame.
<br>             <b>  <b><font color='darkgreen'>i. </font></b><font color='darkgreen'>  (R. Elazar):</font></b> Never reproach Hash-m.
<br>             <b>  <b><font color='darkgreen'>ii. </font></b><font color='darkgreen'> Question:</font></b> Was not it due to Levi having done a 
                    certain type of press-up that made him lame?
<br>             <b>  <b><font color='darkgreen'>iii. </font></b><font color='darkgreen'>Answer:</font></b> Both were factors.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  R. Chiya bar Lulayni overheard clouds saying that they 
          would rain on Ammon and Moav.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> He protested to Hash-m that nations which refused 
               the Torah should not receive rain, and rain fell on 
               the Jews instead.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  He explained that the Pasuk compares a Tzadik to both a 
          date-palm and a cedar because the trunk of the latter 
          grows back Techiyas ha'Meisim) and the former produces 
          fruit (like reward in the next world).
<br>
<br>

sjt:
<font><b>1) BENEFITING FROM MIRACLES</b></font><b>
<br>QUESTION:</b> The Gemara relates a number of incidents involving wonders performed by Rebbi Chanina ben Dosa. In one incident, Rebbi Chanina's daughter accidentally lit the Shabbos candles with vinegar instead of oil. She did not realize her mistake until after Shabbos had already entered, and she was very distressed about it. Rebbi Chanina told her that just as Hash-m makes oil burn, He can make vinegar burn. The candles burned throughout all of Shabbos, and when Shabbos ended they used the flame for Havdalah.
</p><p>
In another incident, a woman complained to Rebbi Chanina that the support beams of her new house were not long enough to support the house. He gave her a blessing, and the beams miraculously extended in length.
</p><p>
The Gemara earlier implies that deriving benefit from such miracles is inappropriate. The Gemara (24a, 24b) says that one should not benefit from a miracle because doing so diminishes one's merits. For this reason, people of high spiritual stature refrain from benefiting from objects created miraculously (see Rashi to 24b, DH Ela, who cites the Gemara on 20b). Why did Rebbi Chanina willingly derive benefit from the Shabbos candles which were miraculously fueled by vinegar, and permit the woman to derive benefit from the beams which were extended miraculously?
</p><p>
<b>ANSWERS:</b>
<br>(a) <b>RASHI</b> explains that Rebbi Chanina did not derive any benefit from the miracle of the burning vinegar. Even though the Gemara says that he used the flame for Havdalah, the Gemara means that he lit another candle from that candle and used the second candle for Havdalah (which did not constitute benefiting from a miracle). The reason why he prayed that the vinegar should burn like oil was only so that his daughter would not be depressed throughout Shabbos.
</p><p>
The <b>YA'AVETZ</b> questions Rashi's explanation. On Shabbos night, when no other light source was available, Rebbi Chanina must have derived benefit from the light of the miracle-candles. Perhaps Rashi maintains that Rebbi Chanina's wife lit other candles which provided light throughout the night, and therefore he indeed did not use the light of the miracle-candles which his daughter lit.
</p><p>
When Rebbi Chanina caused the beams of a woman's house to extend, he certainly did not derive any benefit from the miracle. The woman who owned the house did not conduct herself with Midas Chasidus, and thus it was not her practice to refrain from benefiting from miracles.
</p><p>
(b) As mentioned above, the <b>YA'AVETZ</b> disagrees with Rashi's explanation and asserts that Rebbi Chanina's household likely derived benefit from the miraculous light. He further points out that the Gemara relates another incident in which Hash-m miraculously made bread for Rebbi Chanina's wife, who went upstairs to get a baker's shovel to remove the bread from the oven to prevent it from burning. Apparently, she intended to benefit from the bread, for if she did not intend to benefit from the bread, there was no reason to prevent it from burning.
</p><p>
The <b>YA'AVETZ</b> and <b>BEN YEHOYADA</b> ask further that the Navi (Melachim I, chapter 17) relates that Eliyahu ha'Navi instructed a poor widow to bake a cake from the small amount of dough that she had and to give him some to eat. The small amount of dough provided a continuous supply of bread which Eliyahu and the widow ate throughout the famine. Why did Eliyahu eat the bread if it came about through a miracle?
</p><p>
The Ya'avetz answers that in the cases of Rebbi Chanina and Eliyahu ha'Navi, something already existed before the miracle occurred. The miracle did not create anything new; it merely caused the extant item (a bit of bread or dough) to persist and not diminish. Benefiting from this type of miracle is permitted. Similarly, when the vinegar which Rebbi Chanina's daughter lit burned like oil, the miracle was not that it ignited in the first place. Rather, the vinegar ignited naturally, and the miracle caused it to continue to burn and not to become extinguished right away. Therefore, Rebbi Chanina and his family were permitted to benefit from the light.
</p><p>
Similarly, the Ben Yehoyada writes that the miracle was that <i>nothing diminished</i>, and not that more was added. Since the miracle is not readily apparent in such a case, one may derive benefit from it.
</p><p>
Perhaps the question from the conduct of Eliyahu ha'Navi does not bother Rashi for the following reason. In that case, Eliyahu received a clear prophecy from Hash-m that the famine would occur and that Eliyahu would survive by eating the miracle-bread. When Hash-m informs His prophet that a miracle will occur to help him, he may benefit from the miracle and there is no diminution of his Zechuyos.
</p><p>
(c) <b>RAV TZADOK HA'KOHEN</b> (in <b>PRI TZADIK</b>) writes that causing vinegar to burn was not a miracle. Rather, Rebbi Chanina's level of Emunah was so great that it was clear to him that there is no such thing as nature. Rather, everything occurs because Hash-m wills it to occur. Just as He wills oil to burn, He can also will vinegar to burn.
</p><p>
What exactly does Rav Tzadok mean? Whether or not Rebbi Chanina believed that Hash-m would make vinegar burn, no vinegar in the natural world can burn. In order to cause it to burn, Hash-m must alter the natural order of the world. Regardless of one's level of Emunah, vinegar that burns is still a miracle and one should refrain from deriving benefit from it.
</p><p>
The <b>BEN YEHOYADA</b>, who suggests a similar answer, explains this idea further. Tzadikim have a clear perception of Hashem's control of the world. To them, everything that happens is a result of Hashem's involvement. In return for their trust in Hash-m, He deals with them in a manner which is beyond the boundaries of nature. For the Tzadik, everything 'natural' in the world is a miracle in the sense that he sees Hashem's hand as it guides every occurrence. A 'true' miracle is merely a different form of Hashem's natural order. For someone of such a high stature, Hash-m operates the world with a different type of natural order, one which is not limited by the forces of nature known to man.
</p><p>
Consequently, a Tzadik's life is not governed by 'natural properties' of objects or 'laws of nature.' A miracle which occurs when a change happens in the natural properties of an object does not diminish his merits. (This applies only when the miracle brings no new object into the world. When the miracle creates a new object, one must refrain from benefiting from the miracle.)
</p><p>
The Ben Yehoyada adds that this explains why the daughter of Rebbi Chanina was upset. Since Shabbos had already entered and she saw that the vinegar was burning miraculously, why was she upset? The answer is that she was upset because she did not want to benefit from a miracle. Rebbi Chanina comforted her by telling her that for a person who lives with the awareness of Hashem's presence at every moment, such a change in the 'natural' order is not considered a miracle at all, and one is permitted to derive benefit from it.
</p><p>
This approach answers another question. The Gemara earlier (24a) relates that Rebbi Yosi d'Min Yukras became very upset with his son for providing his workers with food in a miraculous manner. He rebuked his son and told him that one should not trouble Hash-m to provide things through a miracle. Why, then, did Rebbi Chanina 'trouble Hash-m' to stretch the beams of his neighbor's house and to make the vinegar burn?
</p><p>
According to Rav Tzadok ha'Kohen and the Ben Yehoyada, the miracles which Hash-m performed for Rebbi Chanina were not considered 'trouble' for Hash-m; they were considered within the realm of the natural order.
</p><p>
According to the other approaches mentioned above, perhaps it is improper to ask for a miracle only when one needs something for <i>himself</i> and he demands it from Hash-m instead of forgoing the item. If, however, someone <i>else</i> asks a Tzadik for help, the Tzadik may not tell him not to bother Hash-m. Rather, the Tzadik should ask Hash-m to help the person. It is not considered a bother to Hash-m since the Tzadik does not make any request for himself. When Rebbi Chanina said that Hash-m would make the vinegar burn, he did so for the benefit of his upset daughter and not for his own benefit. (See <b>GEVURAS ARI</b>.)
</p><p>


<font><b>2) AGADAH: THE PITFALLS OF POVERTY</b></font><b>
<br>QUESTION:</b> Rebbi Elazar ben Pedas lived a life of dire poverty and suffered greatly. When he asked Hash-m for help, Hash-m offered to destroy the world and re-create it in order to give Rebbi Elazar a chance to be born in a more fortuitous Mazal. Rebbi Elazar asked Hash-m whether he had lived a majority of his life yet. Hash-m answered that he had, and Rebbi Elazar said that in that case he does not want the world to be destroyed and re-created just for him.
</p><p>
Why did Rebbi Elazar's decision depend on whether or not he had lived a majority of his life already?
</p><p>
<b>ANSWER: RAV YEHUDAH LANDY</b> suggests the following explanation. The Gemara in Eruvin (41b) lists three things which are 'Ma'avirin Es ha'Adam... Al Da'as Kono' -- which cause a person to leave the service of Hash-m. One of them is the pangs of poverty. The reason Rebbi Elazar resented being so poor was because he feared that his poverty would interfere with his service of Hash-m, as the Gemara in Eruvin describes.
</p><p>
The Gemara in Yoma (38b) quotes Rebbi Yochanan (who was Rebbi Elazar's mentor) who says that if most of a person's life has passed without sin, that person is assured that he will not sin for the remainder of his life. That is why Rebbi Elazar asked whether a majority of his life had already passed. If it had, then he could rest assured that his poverty would not cause him to sin since he did not sin during the majority of his life. He could confidently decide to bear the physical suffering of his poverty for the remainder of his life.
</p><p>
<br>


lvr: 29
dfh: b
trd:
</p><p>
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> We see that the trunk of a cedar does not 
               grow back:
<br>             <b>  <b><font color='darkgreen'>i. </font></b><font color='darkgreen'>  (Beraisa):</font></b> One who buys a tree to cut it down, 
                    must do so a certain distance from the ground 
                    for certain trees;
<br>             <b>  <b><font color='darkgreen'>ii. </font></b></b> For other trees, such as cedars, he can remove 
                    the roots, as they will not grow back anyway.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> This refers to a different type of cedar; 
               there are ten types.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  (Beraisa):</font></b> R. Eliezer once decreed thirteen fasts but no 
          rain fell.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> When the people were finally leaving, he asked them 
               if they had dug graves; their weeping brought rain.
<br> <b>    <b><font color='darkgreen'>(f)</font></b></b>  On a different occasion, he said the twenty-four Berachos 
          but was not answered, and R. Akiva said two Avinu 
          Malkeinu's and was answered.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The rabbis were suspicious of him, but a Bas-Kol 
               said that it was not that R. Akiva was greater, 
               rather that he was willing to overlook wrongs 
               against him.
<br><b>
<br></b><b><b><font color='blue'>4) </font></b><font color='blue'>WHEN TO STOP FASTING</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (Beraisa):</font></b> People should stop fasting for rain when 
          enough has fallen...
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Meir):</font></b> To penetrate the cavity made by a plough.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> (Chachamim):</font></b> To penetrate a Tefach in dry land, two 
               in regular land, and three in tilled land.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  (R. Shimon b. Elazar):</font></b> For every Tefach of rain that 
          penetrates the earth, three Tefachim rise from the 
          depths.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> A Beraisa states that two rise?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> That refers to tilled earth.
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  (R. Elazar):</font></b> When the water libation is done on Sukos, 
          the depths call to each other to pour forth.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Rabah saw Ridayah, the Malach of rain, who looked 
               like a cow with a split lip, standing between the 
               upper and lower Tehomos.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> He told the upper to pour down and the lower to 
               spring forth.
<br><b>
<br></b><b><b><font color='blue'>5) </font></b><font color='blue'>COMPLETING THE FAST AFTER RAINFALL</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (Beraisa):</font></b> If the people were fasting and rain fell...
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Meir):</font></b> They complete their fast only if it fell 
               after sunrise.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> (R. Yehudah):</font></b> They complete it only if it fell after 
               midday.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b><font color='darkgreen'> (R. Yosi):</font></b> They complete it only if it fell after 
               nine hours, as we find that Achav only ate at the 
               ninth hour.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  R. Yehudah the Nasi decreed a fast, and even though rain 
          fell after sunrise, he thought to complete the fast, but 
          was told that midday is the demarcation point.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  Shmuel ha'Katan decreed a fast and rain fell before 
          sunrise.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The people wanted to take credit for it, but he 
               compared it to a master who gives in to his slave's 
               request rather than hear his voice.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  On another occasion, Shmuel ha'Katan decreed a fast and 
          rain fell after sunset.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The people wanted to take credit for it, but he 
               compared it to a master who delays giving in to his 
               slave's request so as to make him suffer and be 
               contrite.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  Question:</font></b> When would Shmuel ha'Katan consider rain to 
          reflect well on the people?
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  Answer:</font></b> If it fell as soon as they said that Hash-m 
          brings rain.
<br> <b>    <b><font color='darkgreen'>(g)</font></b></b>  The Mishnah said that once, when the people were fasting 
          in Lod, rain fell before midday; R. Tarfon told them to 
          eat and celebrate, and they recited Hallel in the 
          afternoon.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> Why did not they say Hallel before 
               feasting?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> Hallel is only said on a full stomach.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b><font color='darkgreen'> Question:</font></b> When R. Papa's fast was answered before 
               midday, they said Hallel and feasted afterwards!?
<br>       <b>   <b><font color='darkgreen'>4.  </font></b><font color='darkgreen'> Answer:</font></b> In that town, drunkenness was common, and if 
               they feasted first, they might have been unable to 
               say Hallel.
<br>

sjt:
<p>
<font><b>3) WHO IS IN CHARGE OF THE RAIN?</b></font><b>
<br>QUESTION: RASHI</b> (DH Hai Ridya) writes that the Mal'ach appointed over rain is called 'Ridya.' Rashi earlier (7b, DH Afilu) says that the actual name of the Mal'ach is 'Af Bri.'
</p><p>
How can a Mal'ach be in charge of the rain? The Gemara (2a) explicitly states that no agent is appointed over the rain. Hash-m is directly in charge of the rain.
</p><p>
<b>ANSWER: TOSFOS</b> in Nidah (16b, DH Malach) answers that the Mal'ach Af Bri does not actually cause rain to fall himself. Rather, when Hash-m decides to give rain, He instructs Af Bri to carry out His will.
</p><p>
Similarly, the <b>TOSFOS HA'ROSH</b> there implies that while Hash-m gives the rain, the Mal'ach distributes it to different places.
</p><p>


lvr: 29
dfh: a
trd:
<b><font color='blue'>1) </font></b><font color='blue'>'MISHNAH:' THE 'MA'AMADOS'</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Kohanim bless the people at four times (Shacharis, 
          Musaf, Minchah and Ne'ilah) on three occasions - fasts, 
          Ma'amados, and Yom Kipur.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  The function of Ma'amados is as follows. The Torah tells 
          everyone to bring Korbanos, but they cannot be brought in 
          the absence of their owners.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  The Nevi'im therefore decreed that there be twenty-four 
          Mishmaros of Kohanim, paralleled by twenty-four Ma'amados 
          of Kohanim, Levi'im and Yisraelim.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  When each Mishmar had its turn, the Kohanim and Levi'im 
          would go to serve in the Beis ha'Mikdash and the 
          Yisraelim would gather and read from Ma'ase Bereishis 
          according to each day of the week.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The larger sections would be read by two people, the 
               smaller by one.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> At Shacharis, Musaf and Minchah, everyone would 
               recite it for themselves.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> On Erev Shabbos at Minchah it was not done, out of 
               respect for Shabbos.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  (R. Akiva):</font></b> On any day where there was Hallel, there was 
          no Ma'amad for Shacharis.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> On any day where there was a Korban Musaf, there was 
               no Ma'amad for Ne'ilah.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> On any day where there was a Korban Eitzim, there 
               was no Ma'amad for Minchah.
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  (Ben Azai):</font></b> R. Yehoshua learned as follows:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> On any day where there was a Korban Musaf, there was 
               no Ma'amad for Minchah.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> On any day where there was a Korban Eitzim, there 
               was no Ma'amad for Ne'ilah.
<br> <b>    <b><font color='darkgreen'>(g)</font></b></b>  R. Akiva retracted and followed Ben Azai.
<br> <b>    <b><font color='darkgreen'>(h)</font></b></b>  There were nine occasions when people would donate wood 
          for the pyres and bring Korbanos (as listed).
<br> <b>    <b><font color='darkgreen'>(i)</font></b></b>  On the first of Teves there was no Ma'amad as there was 
          Hallel, Korban Musaf, and a Korban Eitzim.
<br>
<br>

sjt:
<font><b>1) RECITING VERSES FROM THE TORAH BY HEART</b></font><b>
<br>QUESTION:</b> The Mishnah states that during Shacharis the Ma'amados read from the Sefer Torah, and during the other Tefilos of the day they read the Parshiyos by heart 'like those who read the Shema.'
</p><p>
What does the Mishnah intend to add by saying that the Parshiyos are read like the Shema?
</p><p>
<b>ANSWER:</b> The Gemara in Gitin (60b) rules that a verse in the Torah may not be read by heart. Why, then, are the Ma'amados permitted to read verses from the Torah by heart? The Mishnah addresses this question when it adds that they read the verses by heart 'like those who read the Shema.' The Mishnah means that the same way one is permitted to read the Shema by heart, the Ma'amados are permitted to read the Parshiyos by heart. Reading the Shema by heart is permitted because it is incumbent upon every Jew to read the Shema twice each day, and not every Jew has a Sidur from which to read it. The Mishnah says that just as one is permitted to recite the Shema by heart, the Ma'amados are permitted to read the Parshiyos by heart.
</p><p>
Why, though, is one permitted to recite the Shema by heart, if the Gemara in Gitin rules that verses in the Torah may not be said by heart? 
</p><p>
(a) The <b>RITVA</b> in Yoma (70a) explains, based on the Yerushalmi, that the prohibition against reading verses of the Torah by heart applies only to verses which must be read publicly ('Chovas Keri'as Tzibur'). The prohibition does not apply to verses read for the sake of reviewing the Torah, or for the sake of giving praise to Hash-m.
</p><p>
In the case of the Mishnah here, the obligation for the Ma'amados to read from the Torah publicly applies only during Shacharis. During the rest of the day, there is no obligation to read from the Torah, and therefore they may recite the verses by heart. Similarly, there is no obligation to read the Shema publicly, and therefore it may be recited by heart.
</p><p>
<b>TOSFOS</b> in Temurah (14b, DH Devarim) also suggests that one is prohibited to recite verses by heart only when he recites them on behalf of the public (to enable them to fulfill their obligation). In the case of Keri'as Shema and the reading of the Ma'amados, no individual reads on behalf of the public.
</p><p>
(b) The <b>TALMIDEI RABEINU YONAH</b> in Berachos (9b) cite <b>RABEINU SHLOMO MIN HA'HAR</b>, who asks a similar question on the Gemara in Berachos. He explains that the Torah requires an individual to read certain verses, but it does not require him to read them from a Sefer Torah. For example, the Torah requires one to recite the Shema twice each day, but it permits him to recite the verses of Shema by heart. The Torah does not expect every person to read the Shema twice each day from a Sefer Torah. The same applies to the verses of Birkas Kohanim which the Kohanim recite each day when they bless the people. Similarly, in the case of the Gemara here, when the Torah requires the members of the Ma'amados to recite these verses, it does not require that they recite them from a Sefer Torah.
</p><p>
(c) The <b>TUR</b> (OC 49) quotes his uncle, <b>RABEINU CHAIM</b>, who says that one is permitted to recite by heart verses in which he is fluent, because there is no concern that he might err. This may explain why the Shema and the verses recited by the Ma'amados may be said by heart.
</p><p>
(d) The <b>SHILTEI GIBORIM</b> in Megilah (14a of the pages of the Rif) rules that it is permissible for the congregation as a whole to recite verses by heart. This would apply to Shema and the verses said by the Ma'amados as well. Apparently, his reasoning is the same as that of the Tur: since there is no concern that the entire congregation will err, they are permitted to recite the verses by heart.
</p><p>
(See Insights to Yoma 68:2 and Temurah 14:1 for more on the prohibition against reading verses of the Torah by heart.)
</p><p>
<br>


lvr: 29
dfh: b
trd:
<b>
<br></b><b><b><font color='blue'>2) </font></b><font color='blue'>'MISHNAH:' NATIONAL TRAGEDIES</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  Five calamities befell our ancestors on the Seventeenth 
          of Tamuz:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The Luchos were broken;
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> The bringing of the Tamid was annulled;
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> The walls of Jerusalem were breached;
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> Apostemus burned a Sefer Torah;
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> An idol was placed in the Beis ha'Mikdash.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  ...and five on Tish'ah b'Av:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> It was decreed that our ancestors would not enter 
               Eretz Yisrael
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> The first Beis ha'Mikdash was destroyed;
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> The second Beis ha'Mikdash was destroyed;
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> Beitar was captured;
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> Jerusalem was razed to the ground.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  From the beginning of Av, pleasure is curtailed.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  During the week in which Tish'ah b'Av falls, it is 
          forbidden to have haircuts or wash clothing, except on 
          Thursday out of respect for Shabbos.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  On Erev Tish'ah b'Av, a person may not eat two cooked 
          foods, eat meat or drink wine.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Shimon b. Gamliel):</font></b> He should change his custom.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> (R. Yehudah):</font></b> He should overturn his bed
<br>       <b>   <b><font color='darkgreen'>3.  </font></b><font color='darkgreen'> (Chachamim):</font></b> He need not overturn his bed.
<br><b>
<br></b><b><b><font color='blue'>3) </font></b><font color='blue'>'MISHNAH:' 'TU B'AV' AND 'YOM KIPPUR'</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (R. Shimon b. Gamliel):</font></b> There were never days as festive 
          as the fifteenth of Av and Yom Kipur:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The girls would dress in white garments that were 
               borrowed, so as not to embarrass those who lacked 
               any.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> All the garments required Tevilah first.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> They would dance in the vineyards, and say that the 
               men should look at their families rather than their 
               beauty.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  The Pasuk speaks of Shlomo being crowned on his wedding 
          day, which refers to the giving of the Torah;
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  and it speaks of the day of his heart's rejoicing, which 
          refers to the rebuilding of the Beis ha'Mikdash.
<br><b>
<br></b><b><b><font color='blue'>4) </font></b><font color='blue'>THE PRAYERS DURING WHICH THE 'KOHANIM 'BLESSED THE PEOPLE</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  Question:</font></b> The Mishnah said that the Kohanim bless the 
          people at four times (Shacharis, Musaf, Minchah and 
          Ne'ilah) on three occasions - fasts, Ma'amados, and Yom 
          Kipur; but there is no Musaf on fasts and Ma'amados!
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Answer:</font></b> It means that on three occasions, the Kohanim 
          would bless the people during every prayer, which 
          sometimes resulted in four times.
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  (R. Nachman citing Rabah bar Avuha):</font></b> Such is R. Meir's 
          opinion, but the Chachamim hold that Kohanim never bless 
          during Minchah or Ne'ilah.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  The Chachamim mentioned refers to R. Yehudah:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Meir):</font></b> the Kohanim bless during Shacharis, 
               Musaf, Minchah and Ne'ilah.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> (R. Yehudah):</font></b> They bless during Shacharis and Musaf 
               but not during Minchah or Ne'ilah.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b><font color='darkgreen'> (R. Yosi):</font></b> They bless during Ne'ilah but not 
               Minchah.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  The point of contention is as follows:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> R. Meir holds that the Kohanim do not ordinarily 
               bless during Minchah because they might be drunk, 
               which is not a concern on these days.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> R. Yehudah holds that since drunkenness is common on 
               most days during the time of Minchah and Ne'ilah, 
               the Rabanan decreed that the Kohanim should not 
               bless at those times even on days where there is no 
               such concern.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> R. Yosi holds that this decree was only applied to 
               Minchah, which occurs every day, but not to Ne'ilah.
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  (R. Yehudah citing Rav):</font></b> The Halachah follows R. Meir.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> This means that he would lecture as such in public.
<br> <b>    <b><font color='darkgreen'>(g)</font></b><font color='darkgreen'>  (R. Yochanan):</font></b> The people are accustomed to follow R. 
          Meir.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> This means that we do not tell people to do so, but 
               if they did, we do not make them start again.
<br> <b>    <b><font color='darkgreen'>(h)</font></b><font color='darkgreen'>  (Rava):</font></b> The custom is in accordance with R. Meir.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> This means that he would tell people to do so if 
               asked, but was not so confident as to publicly teach 
               it.
<br> <b>    <b><font color='darkgreen'>(i)</font></b><font color='darkgreen'>  (R. Nachman):</font></b> The Halachah follows R. Yosi.
<br> <b>    <b><font color='darkgreen'>(j)</font></b></b>  The Halachah does indeed follow R. Yosi.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> Why nowadays do the Kohanim bless the 
               people at Minchah on a Ta'anis?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> Since it is done close to sunset, it is like 
               doing it during Ne'ilah.
<br><b>
<br></b><b><b><font color='blue'>5) </font></b><font color='blue'>A 'KOHEN 'MAY NOT BLESS THE PEOPLE WHILE DRUNK</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  Question:</font></b> All agree that a Kohen may not bless while 
          drunk - how do we know this?
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Answer:</font></b> The Torah juxtaposes the Kohen's blessing with 
          the Nazir to teach that he is likewise forbidden to drink 
          wine.
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  Question:</font></b> Perhaps the Kohen should likewise be forbidden 
          to eat grapeskins?
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  Answer:</font></b> The Pasuk states that he should serve and bless; 
          like someone who serves in the Beis ha'Mikdash, he may 
          eat grapeskins.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  Question:</font></b> Perhaps, like someone who serves in the Beis 
          ha'Mikdash, he may not perform if he is blemished?
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  Answer:</font></b> He is linked to Nazir, who is not disqualified by 
          being blemished.
<br> <b>    <b><font color='darkgreen'>(g)</font></b><font color='darkgreen'>  Question:</font></b> Why compare the Kohen to the one serving for 
          the leniency of eating grapeskins rather than to the 
          Nazir for the stringency of being forbidden to do so?
<br> <b>    <b><font color='darkgreen'>(h)</font></b><font color='darkgreen'>  Answer:</font></b> Since it is an Asmachta, it is d'Rabbanan, and 
          therefore takes the lenient option.
<br>

sjt:
<p>
<font><b>2) HALACHAH: BIRKAS KOHANIM DURING MINCHAH ON A TA'ANIS</b></font><b>
<br>OPINIONS:</b> The Gemara records different opinions among the Tana'im whether Birkas Kohanim is recited during Minchah on a Ta'anis (see Chart). Which opinion does the Halachah follow?
</p><p>
The Gemara concludes that the Halachah follows the view of Rebbi Yosi who says that Birkas Kohanim is not recited during Minchah on a Ta'anis, but only during Shacharis, Musaf, and Ne'ilah. His reason is because Minchah on all other days is recited at a time when people are still under the influence of the intoxicating beverages they consumed during the afternoon meal, and a Kohen is forbidden to bless the people after he has consumed an intoxicating beverage. If the Kohanim would be permitted to recite Birkas Kohanim during Minchah on a Ta'anis, they might recite it on an ordinary day as well, after they have consumed wine. However, when Minchah on a Ta'anis is recited late in the day (just before sunset), Birkas Kohanim <i>is</i> recited; in that case, Minchah is like Tefilas Ne'ilah which has no parallel on an ordinary day.
</p><p>
The Rishonim give different interpretations for this 'compromise.'
</p><p>
(a) According to the <b>RAMBAN</b>, the Gemara maintains that the Kohanim <i>may</i> recite Birkas Kohanim during Minchah on a Ta'anis even when Minchah is recited early in the afternoon, as Rebbi Meir rules. However, the Gemara rules as a stringency that the Kohanim should not recite it unless Minchah is recited towards the end of the day.
</p><p>
(b) Other Rishonim understand the Gemara in the opposite way: the Gemara maintains that the Kohanim may <i>not</i> recite Birkas Kohanim during Minchah, as Rebbi Yosi rules. However, on a Ta'anis in which Ne'ilah is not recited (such as the five fast days observed for the destruction of the Beis ha'Mikdash), Birkas Kohanim <i>is</i> recited because Minchah takes the place of Ne'ilah on such a day.
</p><p>

<b>HALACHAH:</b> The Gemara's conclusion implies that whether or not Birkas Kohanim is recited during Minchah on a Ta'anis depends on <i>when</i> in the day Minchah is recited. When Minchah is recited early in the afternoon, Birkas Kohanim is not recited. When Minchah is recited late in the afternoon, it takes the place of Ne'ilah and Birkas Kohanim is recited.
</p><p>
However, the <b>CHAZON ISH</b> (OC 20) suggests that perhaps Birkas Kohanim does <i>not</i> depend on when Minchah is recited. Rather, since the practice during the <i>times of the Gemara</i> was to recite Minchah late in the afternoon, the Chachamim instituted that Birkas Kohanim is recited during Minchah of a Ta'anis regardless of when Minchah is recited. (This explains the practice followed by some congregations to recite Birkas Kohanim during Minchah on a Ta'anis even when Minchah is recited early in the afternoon.)
</p><p>
After sunset, Birkas Kohanim is not recited (as the Yerushalmi here says). Therefore, if the Chazan's repetition of the Minchah Shemoneh Esreh extends past sunset, Birkas Kohanim is not recited. The same applies for Ne'ilah. (See <b>MISHNAH BERURAH</b> OC 129:1.)
</p><p>
Even though Birkas Kohanim is not said during Minchah when Minchah is recited early in the afternoon, if a Kohen mistakenly goes up to say Birkas Kohanim he is not sent down and he may say Birkas Kohanim. Also, the common practice is for the Chazan to recite the verses of Birkas Kohanim during Minchah on a Ta'anis when the actual Birkas Kohanim is not performed.
</p><p>


lvr: 29
dfh: a
trd:
<b><font color='blue'>1) </font></b><font color='blue'>THE NUMBER OF 'MISHMAROS'</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that the function of Ma'amados is that 
          the Torah tells everyone to bring Korbanos, but they 
          cannot be brought in the absence of their owners.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  The Nevi'im therefore decreed that there be twenty-four 
          Mishmaros of Kohanim, paralleled by twenty-four Ma'amados 
          of Kohanim, Levi'im and Yisraelim.
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  (Beraisa):</font></b> There were twenty-four Mishmaros in Eretz 
          Yisrael and twelve in Yericho.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> That totals thirty-six, twelve too many!?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> It means that twelve of the twenty-four were 
               in Yericho.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  Each Mishmar, when its turn came, would split up; half 
          went to Yerushalayim, and half went to Yericho to arrange 
          food and water for them.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  (R. Yehudah citing Shmuel):</font></b> Kohanim, Levi'im and 
          Yisraelim must be present in Yerushalayim for the Korban 
          to be valid.
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  (R Shimon b. Elazar):</font></b> Kohanim, Levi'im and musical 
          instruments must be present.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The dispute revolves around whether it is voices or 
               instruments which are essential for song.
<br> <b>    <b><font color='darkgreen'>(g)</font></b><font color='darkgreen'>  (R. Chama bar Guria citing Rav):</font></b> Moshe established eight 
          Mishmaros, four from Elazar and four from Isamar.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Shmuel expanded them to sixteen, and David expanded 
               them to twenty-four.
<br>             <b>  <b><font color='darkgreen'>i. </font></b><font color='darkgreen'>  Question:</font></b> A Beraisa states that David and 
                    Shmuel jointly expanded them to twenty-four!?
<br>             <b>  <b><font color='darkgreen'>ii. </font></b><font color='darkgreen'> Answer:</font></b> It means that from Shmuel's expansion 
                    to sixteen, David enlarged it to twenty-four.
<br> <b>    <b><font color='darkgreen'>(h)</font></b><font color='darkgreen'>  (Beraisa):</font></b> Moshe established sixteen Mishmaros, eight 
          from Elazar and eight from Isamar.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> When Elazar's desendants became more numerous, he 
               divided them into twenty-four.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> The Pasuk states that he divided Elazar's 
               descendants into sixteen Mishmaros.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> Another Pasuk states that Elazar doubled and Isamar 
               remained the same.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> The second Pasuk is brought in case one thought that 
               Isamara had also doubled in size.
<br> <b>    <b><font color='darkgreen'>(i)</font></b><font color='darkgreen'>  Question:</font></b> This Beraisa contradicts R. Chama bar Guria!?
<br> <b>    <b><font color='darkgreen'>(j)</font></b><font color='darkgreen'>  Answer:</font></b> It is a Machlokes Tana'im, and R. Chama bar Guria 
          holds like the Tana who says that Moshe made eight 
          Mishmaros.
<br> <b>    <b><font color='darkgreen'>(k)</font></b><font color='darkgreen'>  (Beraisa):</font></b> Four Mishmaros returned from Bavel, and the 
          Nevi'im divided them into twenty-four.
<br>
<br>

sjt:
<font><b>1) THE INCREASE IN THE NUMBER OF 'MISHMAROS'</b></font><b>
<br>QUESTION:</b> The Gemara says that originally there were 16 Batei Avos -- 8 from the family of Elazar and 8 from the family of Isamar. In the times of David ha'Melech, the family of Elazar increased significantly, and the 8 family groups of Elazar were divided into 16 Batei Avos, for a total of 24 (16 from Elazar and 8 from Isamar). The Gemara asks what the source is that the family of Elazar doubled. Perhaps it was the family of Isamar which doubled. The Gemara proves that the family of Isamar remained the same from the verse, 'One Beis Av was apportioned to Elazar, and apportioned, apportioned to Isamar' (Divrei ha'Yamim I 24:6).
</p><p>
What is the Gemara's proof from this verse? The verse implies that <i>twice</i> as many Batei Av were apportioned to <i>Isamar</i> than to Elazar, the opposite of what the Gemara is trying to prove. How does the verse imply that <i>Elazar</i> had twice as many Batei Avos as Isamar?
</p><p>
<b>ANSWERS:</b>
<br>(a) <b>RASHI</b> explains that the words 'apportioned, apportioned' mean that the number of Mishmaros that had been apportioned <i>previously</i> to Isamar remained and nothing more was added.
</p><p>
(b) Some explain that the verse refers to the lottery which was conducted in order to determine the new order of the Mishmaros, now that eight additional Mishmaros were added. How many lots were included in the lottery? To represent the 16 Batei Avos of Elazar, 16 lots were included. How many lots were included to represent the 8 Batei Avos of Isamar? If only 8 lots would have been put in the lottery for the 8 Batei Avos of Isamar, the Batei Avos of Elazar would have a far greater chance of being chosen first. Therefore, they wrote each one of the Batei Avos of Isamar on <i>two</i> lots in order to make the lottery fair and equal.
</p><p>
That is what the verse means when it says 'apportioned, apportioned to Isamar' -- the repetition of the word 'apportioned' refers to the <i>two</i> lots that were written for each of the Batei Avos of Isamar, since they had <i>half</i> as many Batei Avos.
</p><p>
The <b>NACHALAS DAVID</b> in <b>HAVEN B'MIKRA</b> (at the end of Nachalas David) cites this explanation but rejects it for several reasons. First, the Gemara cites the verse to prove that the number of Batei Avos of Isamar did not double. According to this explanation, however, perhaps they did double -- from four to eight. Second, the verse itself does not read well according to this explanation. The verse refers to the people themselves and mentions nothing about the lots. Third, it is not logical to suggest that they made two lots for one Mishmar in order to double their chances in the lottery. What would happen if <i>both</i> lots of the same Mishmar were selected? It obviously would have to be discarded, and thus the lottery itself would have become less meaningful.
</p><p>
(c) The <b>NACHALAS DAVID</b> suggests an original explanation which is consistent with the straightforward meaning of the verse and which conforms with the Gemara perfectly. He explains that since Elazar was older than Isamar, it was decided that the a Mishmar from the family of Elazar would serve first. That Mishmar would be followed immediately by one from Isamar (so as not to leave him too far behind Elazar). Therefore, in order to determine the order of the Mishmaros, they made two separate boxes and conducted two separate lotteries: one for the family of Elazar and one for the family of Isamar. Elazar drew the first one and Isamar the second, and they continued to draw lots in an alternating manner, first Elazar and then Isamar.
</p><p>
The increase of the family of Elazar from 8 Mishmaros to 16 meant that each family group became divided into two families. Consequently, it was decided that the spin-off from the family group would always serve immediately after the first half of the original family group served, because it would not be fair to have the spin-off serve at an entirely different time than the first half of that family (since they used to serve together as one Mishmar). Therefore, when they drew lots to determine the order of the Mishmaros from Elazar's family, they drew only 8 lots for the original 8 Mishmaros. The spin-off family groups would serve immediately after the original Mishmar from which they came.
</p><p>
They placed into a box 8 lots, representing the original 8 Mishmaros of Elazar, in order to determine the order of all 16 Mishmaros of Elazar (the lottery determined the order of the original Mishmaros, each of which was followed by its spin-off group). A lot was first chosen from Elazar's box to determine which of his Mishmaros would be first (and second, the spin-off Mishmar). Then, the first lot from Isamar's box was chosen to determine which Mishmar from Isamar would serve first, after the first two Mishmaros of Elazar.
</p><p>
However, it emerged that the drawing of <i>one</i> lot from Elazar's box determined the order of <i>two</i> Mishmaros (the original Mishmar and its spin-off). If they subsequently chose only one lot from Isamar's box, Isamar would have only one Mishmar following Elazar's two Mishmaros, and thus Isamar would not be on an equal standing with Elazar. Therefore, after they chose one lot from Elazar's box, they chose <i>two</i> lots, and thus two Mishmaros, from Isamar's box. Then, <i>one</i> lot was chosen again from Elazar's box (which determined their third and fourth Mishmaros), and then <i>two</i> lots were again chosen from Isamar's box to determine their third and fourth Mishmaros. This process continued until the <i>fourth</i> lot was chosen from the box of Elazar (which determined the seventh and eighth Mishmaros of Elazar) and the <i>seventh</i> and <i>eighth</i> lots were chosen from the box of Isamar (which determined the seventh and eighth Mishmaros of Isamar). After that, there remained no Mishmaros from the family of Isamar to choose (since they had only eight), and there were still eight Mishmaros from Elazar which remained to be chosen (by selecting four lots). Thus, the final four lots were all chosen from Elazar's box.
</p><p>
This is subtly and succinctly expressed by the verse. In the lottery which selected the order of the Mishmaros of Elazar, one lot was chosen to determine two Mishmaros -- the original Mishmar and its spin-off. Afterwards, <i>two</i> lots were chosen from the Mishmaros of Isamar to select <i>two</i> Mishmaros ('apportioned, apportioned').
</p><p>
Further support for this explanation is found in the verses which list the Mishmaros of the families of Elazar and Isamar. Whenever the verses list the Mishmaros, each verse randomly lists one, two, or three Mishmaros. Here, however, each verse lists exactly two Mishmaros. Why do the verses here list the Mishmaros in this specific manner? The answer is that the verses are listing them the way they were chosen by the lots, two at a time.
</p><p>
The Nachalas David uses this approach to explain a cryptic statement in the Yerushalmi. The Yerushalmi here (Ta'anis 4:2) states that the seventeenth Mishmar was called 'Chezir' because it served at the point at which the cycle 'returned' ('Chazar') to the family of Elazar. All of the commentators are at a loss to explain the intent of the Yerushalmi.
</p><p>
The <b>VILNA GA'ON</b> in Divrei ha'Yamim explains that the Yerushalmi alludes to the Gemara here which says that they added another 8 Mishmaros to Elazar. Since there originally was a total of only 16 Mishmaros (8 from Elazar and 8 from Isamar), the fact that there was a seventeenth Mishmar indicated that new Mishmaros had been added. The Vilna Ga'on's explanation, however, is not consistent with the wording of the Yerushalmi. According to his explanation, the Yerushalmi should say that the seventeenth Mishmar was called 'Chezir' because '<i>it hints that</i>' 8 Mishmaros were added from Elazar. There is no indication that the seventeenth Mishmar itself was from Elazar. What does the Yerushalmi mean when it says that 'the cycle <i>returned</i> to Elazar'?
</p><p>
According to the explanation of the Nachalas David, the intent of the Yerushalmi is clear. After the sixteenth Mishmar was chosen by the lottery (8 from Elazar and 8 from Isamar), no more lots were drawn for the lottery of Isamar (because there were no more Mishmaros to choose from Isamar), and thus 'the cycle' of drawing lots 'returned to Elazar' -- all of the remaining lots were drawn from the lottery of the Mishmaros of Elazar!
</p><p>
<br>


lvr: 29
dfh: b
trd:
</p><p>
<br> <b>    <b><font color='darkgreen'>(l)</font></b></b>  They then mixed lots for the twenty-four, and the four 
          drew six each.
<br> <b>    <b><font color='darkgreen'>(m)</font></b></b>  Even if Yehoyariv (the first of the Mishmaros) would have 
          arrived from Bavel after that, they would have had to 
          wait until after the entire group of Yedayah had served.
<br><b>
<br></b><b><b><font color='blue'>2) </font></b><font color='blue'>'KORBANOS 'KEEP THE WORLD GOING</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  Question:</font></b> The Mishnah said that the Yisraelim would 
          gather and read from Ma'ase Bereishis - how do we know 
          this?
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Answer:</font></b> Were it not for the Ma'amados, the world could 
          not exist.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Avraham asked Hash-m how he could be sure that his 
               descendants would inherit the land - perhaps they 
               would sin and be eradicated.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Hash-m told him to perform the Bris Bein ha'B'sarim 
               i.e. Korbanos.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> When Avraham asked what would be when there is no 
               Beis ha'Mikdash, Hash-m said that reciting the order 
               of Korbanos would be considered as bringing them and 
               would earn forgiveness.
<br><b>
<br></b><b><b><font color='blue'>3) </font></b><font color='blue'>THE PRAYERS OF THE 'MA'AMAD'</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (Beraisa):</font></b> The men of the Mishmar would pray that the 
          Korbanos should be accepted in good will.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  The men of the Ma'amad would go to Shul and fast four 
          times:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> On Monday, for those sailing in boats;
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> On Tuesday, for those travelling in the wilderness;
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> On Wednesday, that children should not contract 
               croup;
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> On Thursday, that pregnant women should not miscarry 
               and nursing mothers should be able to nurse.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> On Friday, they would not fast, out of respect for 
               Shabbos; and all the more so on Shabbos itself.
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  Question:</font></b> Why did not they fast on Sunday?
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  Answer #1 (R. Yochanan):</font></b> Because it is a Christian 
          holiday.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  Answer #2 ( R. Shmuel bar Nachmani):</font></b> Because it is the 
          third day from man's creation (when he is weak).
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  Answer #3 (Resh Lakish):</font></b> Because the extra Neshamah which 
          was given to man on Evev Shabbos has been removed, and he 
          is weak.
<br><b>
<br></b><b><b><font color='blue'>4) </font></b><font color='blue'>THE TORAH PORTIONS READ DURING THE 'MA'AMAD'</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that on Sunday they would read from 
          Bereishis and Yehi Rakiya.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  Bereishis would be read by two people, Yehi Rakiya by 
          one.
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  Question:</font></b> Yehi Rakiya was read by one as it is only three 
          Pesukim; but how could Bereishis be read by two - it is 
          only five Pesukim, and each must read at least three?
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  Answer #1 (Rav):</font></b> The second person repeats the third 
          Pasuk of the first person.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  Answer #2 (Shmuel):</font></b> The third Pasuk is split into two.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> Why did not Rav say like Shmuel?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> He held that we cannot divide a Pasuk that 
               Moshe did not divide.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b><font color='darkgreen'> Question:</font></b> How could Shmuel say that we split it up; 
               R. Chanina with great difficulty received permission 
               to do so only with schoolchildren?
<br>       <b>   <b><font color='darkgreen'>4.  </font></b><font color='darkgreen'> Answer:</font></b> Shmuel would hold that just as permission 
               was given in that case because there was no other 
               solution, here too there is no other solution and 
               permission would be given.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b><font color='darkgreen'> Question:</font></b> Why doesn't Shmuel hold that the second 
               person repeats the third Pasuk of the first person?
<br>       <b>   <b><font color='darkgreen'>6.  </font></b><font color='darkgreen'> Answer:</font></b> It is forbidden, in order to prevent 
               problems of latecomers thinking that the first 
               person only read two Pesukim, or early leavers 
               thinking that the second person will only read two 
               Pesukim.
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  Question:</font></b> We find in a Beraisa that neither Rav nor 
          Shmuel's suggestion is given:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (During a regular reading):</font></b> a section of six Pesukim 
               is read by two people, a section of five by one.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> If one person read three Pesukim of the five-Pasuk 
               section, the second reads the last two Pesukim plus 
               one Pasuk of the next section.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> Some say they he should read three Pesukim of the 
               next section, as no less than three Pesukim should 
               be read from any section.
<br> <b>    <b><font color='darkgreen'>(g)</font></b><font color='darkgreen'>  Answer:</font></b> Other solutions were given in that case because 
          it was possible to read also from the following section.
<br>

sjt:
<p>
<font><b>2) DIVIDING A VERSE IN THE TORAH</b></font><b>
<br>QUESTION:</b> Rav and Shmuel argue about how five verses are to be divided between two people during the Torah reading when each person must read at least three verses. Rav says that they <i>repeat</i> a verse: the first person reads the first three verses, and the second person repeats the last verse that the first person read and continues with the last two verses. Shmuel says that they <i>split</i> a verse: the first person reads the first two verses and half of the third, and the second person reads the second half of the third verse and the last two verses.
</p><p>
The Gemara explains that Rav disagrees with Shmuel because he rules that 'any verse which Moshe Rabeinu did not divide, we are not permitted to divide.' This principle is generally understood to mean that whenever a verse from the Torah is read or quoted, it must be read in its entirety. Since the Halachah follows the opinion of Rav with regard to how to divide five verses between two people (<b>SHULCHAN ARUCH</b> OC 423:2), the Halachah should also follow Rav with regard to dividing any verse: whenever a verse is read it must be read in its entirety.
</p><p>
In practice, however, many incomplete verses from Tanach are recited in various contexts. The following are some examples of such instances:
</p><p>
1. In the Hagadah of Pesach, several verses are quoted but not in their entirety: Devarim 6:3 in the paragraph, 'Said Rebbi Elazar ben Azaryah'; Devarim 6:20 in the paragraph, 'The wise son'; Shemos 12:16 in the paragraph, 'The wicked son'; Shemos 1:22 in the paragraph, 'And our labor'; Shemos 3:9 in the paragraph, 'And our oppression'; Divrei ha'Yamim I 21:16 in the paragraph, 'And with an outstretched arm'; the second half of Devarim 6:21, 'Avadim Hayinu' ('... we were slaves') is quoted as the opening phrase for the paragraph of Avadim Hayinu and the first words of that verse, 'v'Amarta l'Vincha...' ('And you shall say to your son...') are omitted.
</p><p>
2. In the Kidush of Shabbos night, only the second half of Bereishis 1:31 ('va'Yehi Erev va'Yehi Voker Yom ha'Shishi') is recited.
</p><p>
3. In the Kidush of Shabbos morning, many have the practice not to say the entire paragraph of 'Zachor Es Yom ha'Shabbos,' and yet they nevertheless say the last words of the paragraph, 'Al Ken Berach Hash-m Es Yom ha'Shabbos va'Yekadshehu,' which is an incomplete verse from Shemos 20:11.
</p><p>
4. When the Chazan returns the Sefer Torah to its place after Keri'as ha'Torah, he says, 'Yehalelu Es Shem Hash-m Ki Nisgav Shemo Levado,' the first half of Tehilim 148:13. The congregation recites after him, 'Hodo Al Eretz v'Shamayim,' the second half of that verse. Why is the congregation permitted to recite an incomplete verse? (See <b>RAV JOSEPH PEARLMAN's</b> comprehensive discussion of this topic in <b>HA'MEIR</b>, 5753).
</p><p>
<b>ANSWERS:</b>
<br>(a) The <b>MAGEN AVRAHAM</b> discusses this problem in several places (see end of OC 51, beginning of OC 282, and OC 422:8). In OC 282, he suggests that whenever verses are recited in the context of praises and supplications in the prayer service, the principle does not apply and partial verses may be recited.
</p><p>
This explains why a partial verse may be recited in Kidush of Shabbos night and Shabbos day, and as part of the prayer service when the Sefer Torah is returned (see also <b>CHASAM SOFER</b> OC #10). This also explains why a partial verse, 'Avadim Hayinu,' may be recited in the Hagadah; that paragraph merely paraphrases the verse in the context of a narrative discussion.
</p><p>
However, this explanation does not suffice for all of the instances in which partial verses are recited, such as in the Hagadah when the verses are cited as proofs for various Derashos.
</p><p>
(b) The <b>MAGEN AVRAHAM</b> (in OC 422:8) quotes the <b>KOL <b><b>BO</b></b></b> who suggests that this principle applies only to verses in Torah and Nevi'im, but not to verses in Kesuvim. This approach is also proposed by the <b>ME'IRI</b> (Sukah 39a).
</p><p>
However, this answer suffices only for those instances in which incomplete verses from Kesuvim are recited (such as Divrei ha'Yamim I 21:16 in the Hagadah, and Tehilim 148:13 when the Sefer Torah is returned). Moreover, the logical basis for differentiating between verses in Nevi'im and verses in Kesuvim is not clear. (See <b>TOSFOS</b> to Rosh Hashanah 34a, DH Maschil, and the <b>RAN</b> there who assert that the books of Nevi'im differ from Kesuvim in certain Halachic matters. See, however, <b>TOSFOS YOM TOV</b>, Rosh Hashanah 4:6, who asserts that the Ran rescinded this view. In contrast, see <b>RAN</b> to Megilah 27a, <b>TOSFOS</b> to Bava Basra 13b, and <b>REMA</b> YD 284.)
</p><p>
(c) <b>RAV REUVEN MARGOLIYOS</b> (in <b>NEFESH CHAYAH</b>, Milu'im 51:7) writes that the principle that 'any verse which Moshe Rabeinu did not divide, we are not permitted to divide' does <i>not</i> mean that every time we quote a verse, we must quote it in its entirety. Rather, it means that we are not permitted to <i>end</i> a verse in a place where Moshe Rabeinu did not end it. We may, however, omit the first words of a verse and <i>start</i> reading the verse in the middle, but we must continue from that point until the end of the verse.
</p><p>
This understanding of the principle seems to be inherent in the wording of the principle itself. The words 'Kol Pesuka d'Lo Paskei Moshe...' literally mean, 'Any <i>stop</i> which Moshe did not stop, we are not permitted to stop.' The emphasis of the rule is on <i>stopping</i> the verse at a point at which Moshe Rabeinu did not stop the verse. However, we may <i>begin</i> the verse from any point. (J. <b>TAUB</b> and Y. SHAW in <b>THE MALBIM HAGGADAH</b>, Targum Press, p. 84, fn. 20.)
</p><p>
This approach explains all of the partial quotations of verses in the Hagadah. In every instance, the verse is quoted until its end, and only the beginning words of the verse are omitted. This approach also explains the partial verses quoted in Kidush of Shabbos night, Kidush of Shabbos day, and when the Torah is returned after Keri'as ha'Torah. (The Chazan, who says aloud only the first half of Tehilim 148:13, presumably says the second half together with the Tzibur.)
</p><p>
<b>RAV JOSEPH PEARLMAN</b> shlit'a of London points out that the Acharonim do not seem to accept this approach (see also <b>RASHBA</b> to Berachos 14b) since they do not use it to answer their questions about certain partial verses that we recite. The <b>NETZIV</b> (in <b>MEROMEI SADEH</b> to Berachos 12b) also clearly does not accept it.
</p><p>

<b>HALACHAH:</b> Although the final answer above (c) permits the recitation of a partial verse as long as that part of the verse is said until its end, the <b>MACHATZIS HA'SHEKEL</b> (OC 422:8) writes that when the congregation recites 'Hodo Al Eretz v'Shamayim' when the Sefer Torah is returned to its place, one should recite the first half of the verse quietly with the Chazan and then continue with 'Hodo Al Eretz v'Shamayim.'
</p><p>
(According to the <b>MA'ASEH RAV</b>, the <b>VILNA GA'ON</b> recited the entire verse in the case of Kidush and in the prayer service, and not the partial verse as it is printed in the Sidur.)
</p><p>


lvr: 29
dfh: a
trd:
<b><font color='blue'>1) </font></b><font color='blue'>THE TORAH PORTIONS READ DURING THE 'MA'AMAD  '(cont.)</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that the larger sections would be read 
          by two people, the smaller by one,
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  ...at Shacharis, at Musaf and at Minchah, everyone would 
          recite it for themselves.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> Does this mean that the reading would be 
               done at Shacharis and Musaf, and at Minchah everyone 
               would recite it themselves, or does it mean that it 
               would be done at Shacharis, and at Musaf and Minchah 
               everyone would recite it themselves?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> A Beraisa states the latter.
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  (R. Yosi):</font></b> An individual may not recite Torah by heart in 
          public; rather, everyone would recite it together.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  The Mishnah said that on any day where there was a Korban 
          Eitzim, there was no Ma'amad for Ne'ilah.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> Why did it push aside the Ma'amad of 
               Ne'ilah, but not that of Minchah?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> Minchah is d'Oraisa, Ne'ilah is d'Rabanan.
<br><b>
<br></b><b><b><font color='blue'>2) </font></b><font color='blue'>THE DAYS OF THE WOOD-DONORS</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that there were seven occasions when 
          people would donate wood for the pyres and bring 
          Korbanos.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  (Beraisa):</font></b> These people donated wood when the returnees 
          from Bavel did not find wood in the Lishkah.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  The Nevi'im decreed that even when the Lishkah would have 
          wood, these people should still be privileged to donate 
          it.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  Two of the groups mentioned are the pestle-smugglers and 
          the fig-harvesters:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> A decree was once passed that the Jews could not 
               bring wood for the pyre or Bikkurim to Jerusalem, 
               and guards were placed on the routes (like those of 
               Yeravam).
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Certain righteous people outwitted the guards by 
               placing the Bikkurim in baskets and covering them 
               with figs, claiming that they were to be processed 
               with their pestle and mortars.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  It is taught that the ladder-people acted similarly.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> A decree was once passed that the Jews could not 
               bring wood for the pyre and guards were stationed.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> The God-fearing men made the wood into ladders and 
               told the guards that they were going to take birds 
               from the dovecotes.
<br> <b>    <b><font color='darkgreen'>(f)</font></b></b>  Regarding such people, the Pasuk says that 'the Tzadik is 
          remembered for blessing.'
<br> <b>    <b><font color='darkgreen'>(g)</font></b></b>  Regarding Yeravam ben Nevat and company, the Pasuk states 
          that 'the name of the wicked shall rot.'
<br> <b>    <b><font color='darkgreen'>(h)</font></b></b>  The Mishnah listed the Bnei Pachas Moav ben Yehudah as 
          another group.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Meir):</font></b> These are the descendants of King David 
               (Pachas Moav=Ruth).
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> (R. Yosi):</font></b> They are the descendants of Yoav (a 
               descendant of Ruth).
<br> <b>    <b><font color='darkgreen'>(i)</font></b></b>  The Mishnah listed the Bnei Adin ben Yehudah as another 
          group.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Yehudah):</font></b> These are the descendants of King 
               David (Adin, soft and humble).
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> (R. Yosi):</font></b> They are the descendants of Yoav.
<br> <b>    <b><font color='darkgreen'>(j)</font></b><font color='darkgreen'>  Question:</font></b> Who is the Mishnah, which singles out the Bnei 
          Parosh as having an additional wood-donating day, 
          following?
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> It cannot be R. Meir, as he would hold that the Bnei 
               David (i.e. the Bnei Pachas Moav) also had another 
               day.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> It cannot be R. Yehudah, as he would hold that the 
               Bnei David (i.e. the Bnei Adin) also had another 
               day.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> It cannot be R. Yosi, as he would hold that the Bnei 
               Yoav (Bnei Pachas and Bnei Adin) also had two days.
<br> <b>    <b><font color='darkgreen'>(k)</font></b><font color='darkgreen'>  Answer:</font></b> It follows R. Yosi, and there is a dispute as to 
          whether he held that Bnei Pachas were Bnei Yoav or Bnei 
          Adin were Bnei Yoav.
<br>
<br>

sjt:
<font><b>1) RECITING A BLESSING FOR A CUSTOM</b></font><b>
<br>QUESTION:</b> The Gemara relates that when Rav visited Bavel, he saw that the community recited Hallel on Rosh Chodesh. He wanted to stop them, until he noticed that they skipped parts of Hallel. He understood from their omissions that their recitation of Hallel was merely a Minhag from their forebears.
</p><p>
<b>RABEINU TAM</b> (cited by Tosfos) infers from this incident that a blessing is recited upon the performance of a Minhag. If the people in Bavel did not recite a blessing for their Minhag of saying Hallel on Rosh Chodesh, it would have been obvious to Rav that their practice was merely a Minhag and he would not have had any reason to stop them.
</p><p>
Rabeinu Tam (cited by Tosfos in Sukah 44b) adds that the requirement to recite a blessing for a Minhag is also evident from the fact that blessings are recited upon the performance of the Mitzvos of Yom Tov Sheni (such as Arba'as ha'Minim on Sukos, and Matzah on Pesach), even though the second day of Yom Tov outside of Eretz Yisrael is only a Minhag, as the Gemara says in Beitzah (4b).
</p><p>
The <b>HAGAHOS MAIMONIYOS</b> (Hilchos Chanukah 3:7, #5) cites further proof that a blessing is recited for a Minhag from Maseches Sofrim, which states that a blessing ('... Asher Kideshanu b'Mitzvosav v'Tzivanu...') is recited when each of the Megilos is read. The obligation to read the Megilos (Eichah, Koheles, Ruth, Shir ha'Shirim) at certain times of the year is not mentioned anywhere in the Gemara and is only a Minhag, but a blessing is still recited.
</p><p>
Rabeinu Tam asks, however, that the Gemara here seems to contradict the Gemara in Sukah (44b). The Gemara there quotes Aivo who relates that Rebbi Elazar was given an Aravah branch and he waved it ('Chibut') but did not recite a blessing. Rebbi Elazar maintained that the waving of the Aravah branch is 'Minhag Nevi'im,' a custom initiated by the prophets.
</p><p>
Rabeinu Tam answers that the Gemara in Sukah does not contradict the Gemara here because the Minhag to say Hallel on Rosh Chodesh differs from the Minhag of Chibut Aravah. What is the difference between the Minhag of Chibut Aravah (for which no blessing is recited) and the other Minhagim (for which a blessing is recited)? Rabeinu Tam says that the Minhag of Chibut Aravah involves nothing more than a simple act of waving the Aravah. The reading of Hallel, however, is a more significant act, 'because it is like reading verses from the Torah.'
</p><p>
What does Rabeinu Tam mean? How can one say a blessing with the words, '... Asher Kideshanu b'Mitzvosav v'Tzivanu...,' simply because the Minhag is 'like reading verses from the Torah'? Neither the Torah nor the Chachamim command that Hallel be recited on Rosh Chodesh, just as they do not command that the Aravah be waved on Sukos. Moreover, how does Rabeinu Tam's answer explain why blessings are recited for the Mitzvos performed on Yom Tov Sheni?
</p><p>
<b>ANSWER:</b> The <b>BRISKER RAV</b> (end of Chidushim to Maseches Sukah) explains as follows. <b>RASHI</b> in Sukah (44a, DH Minhag) writes that the reason why a blessing is not recited for a Minhag is because the requirement to observe a Minhag is not included in the Mitzvah of 'Lo Sasur' -- 'Do not turn away from what they (the Chachamim) instruct you' (Devarim 17:11).
</p><p>
However, according to the <b>RAMBAM</b>, 'Lo Sasur' includes the obligation to obey any Mitzvah d'Rabanan <i>and</i> any <i>Minhag</i> that the Chachamim instructed us to observe (introduction to Mishneh Torah; see Sefer ha'Mitzvos, Shoresh Rishon; Lo Sa'aseh #312, Mitzvas Aseh #174). Why, according to the Rambam, is no blessing recited for the Minhag of Chibut Aravah?
</p><p>
The Brisker Rav explains that it must be that the blessing recited upon the performance of the act is <i>not</i> related to whether the act is a Minhag or a Mitzvah. Rather, when the Chachamim instructed that a certain Minhag be observed but did not enact it as a Mitzvah, their intent was to give it a status different from the status of a Mitzvah. They wanted it to have the status of an obligation of a Minhag, and not an obligation of a Mitzvah. This means that they wanted a certain practice to be observed but they did not want to define the practice as a Mitzvah (a 'Shem Mitzvah'). For example, when the Chachamim enacted the Minhag of Chibut Aravah, they did not want the nature of the act to be considered any more than an act of picking up an Aravah and hitting the floor with it ('Einah Ela Tiltul,' in the words of Rabeinu Tam). It is not a new category of Mitzvah called 'Chibut Aravah' which one can 'fulfill' or 'not fulfill.'
</p><p>
No blessing is recited for such a Minhag. Other Minhagim are different and require that a blessing be recited before they are performed. The Mitzvos performed on Yom Tov Sheni (Lulav, Sukah, Matzah) are defined as acts of Mitzvah, since the Torah commands them as Mitzvos for the first day of Yom Tov. The act of holding a Lulav on Yom Tov Sheni is defined as an act of Mitzvah of 'Netilas Lulav' and not merely a motion of bending down and picking up a palm branch. The same applies to reading the Megilos and reciting Hallel. When Rabeinu Tam says that the recitation of Hallel is no different from the reading of the Torah, he means that the act of reading the Torah is a Mitzvah for which the Chachamim instituted a blessing, and thus any act of reading a portion of the Torah is included in the definition of the 'Shem Mitzvah' of 'Keri'as ha'Torah.'
</p><p>
The <b>RAMBAM</b> (Hilchos Chanukah 3:7), in contrast, rules that a blessing is not recited for Hallel on Rosh Chodesh 'because it is a Minhag, and we do not recite a blessing for a Minhag.' However, he seems to contradict this ruling when he writes (in Hilchos Yom Tov 6:14) that Yom Tov Sheni is also a Minhag, and yet he agrees that the Mitzvos of Yom Tov Sheni <i>do</i> require blessings. Why is Hallel different from the Mitzvos of Yom Tov Sheni, according to the Rambam? Both should require a blessing.
</p><p>
The Brisker Rav explains that the Rambam agrees that there is a difference between a Minhag which the Chachamim defined as an act of 'Mitzvah' and a Minhag which they did not designate as a Mitzvah, but for which they merely prescribed the motions of a certain act. Accordingly, the Rambam agrees that blessings are recited for the Mitzvos of the Minhag of Yom Tov Sheni. The reading of Hallel, though, is different.
</p><p>
The Brisker Rav quotes his father, Rabeinu Chaim ha'Levi, who explains that the blessing recited for reading the Torah is not clearly a Birkas ha'Mitzvos, a blessing recited upon the performance of a Mitzvah. There is reason to say that the blessing recited upon reading the Torah is not recited for the fulfillment of the Mitzvah, but rather it is recited as an expression of reverence for the Torah. (Indeed, the Gemara in Berachos (21a) derives this blessing from the verse (Devarim 32:3), 'Ki Shem Hash-m Ekra Havu Godel l'Elokeinu.') Accordingly, it is possible that the Chachamim did not define the reading of the Torah as an act of Mitzvah for which a blessing <i>of a Mitzvah</i> must be recited (perhaps they established that a blessing is not recited on this type of Mitzvah). Therefore, the recitation of half-Hallel does not warrant a Birkas ha'Mitzvos ('li'Kro Es ha'Hallel') because it is compared to the Mitzvah of reading from the Torah, which does not have a Birkas ha'Mitzvos. (See also Insights to Sukah 44::3.)
</p><p>


lvr: 29
dfh: b
trd:
<b>
<br></b><b><b><font color='blue'>3) </font></b><font color='blue'>PUSHING ASIDE THE 'MA'AMAD'</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  Question:</font></b> Why did the Mishnah say that Hallel at 
          Shacharis pushes aside the Ma'amad for Shacharis, whereas 
          a Korban Musaf pushes aside the Ma'amad for Minchah?
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Answer:</font></b> If the Korban Musaf pushes aside the Ma'amad for 
          a different Tefillah, it certainly pushes aside the 
          Ma'amad for it its own Tefillah as well.
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  Question:</font></b> The intent of the question was, let it <i>only</i> 
          push aside the Ma'amad of Musaf?
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  Answer:</font></b> Such indeed is the opinion of R. Yosi, who said 
          that on any day where there is Musaf, there is a Ma'amad:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> This cannot refer to the Ma'amad of Shacharis, as 
               then it would be identical to the Tana Kama's view.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> It cannot refer to the Ma'amad of Musaf, because it 
               is impossible that it wouldn't push aside its own 
               Ma'amad.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> So it must mean that there is a Ma'amad of Minchah 
               and Ne'ilah.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  Question:</font></b> Why did not the Mishnah also say that on the 
          1st of Nisan there was no Ma'amad, as there was Hallel, 
          Korban Musaf and Korban Eitzim?
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  Answer:</font></b> We see here that Hallel on Rosh Chodesh is not 
          d'Oraisa:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> There are eighteen days when we say the whole 
               Hallel:</font></b> eight of Sukos, eight of Chanukah, one of 
               Pesach and one of Shavuos.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> In the Diaspora, there are twenty-one days:</font></b> nine of 
               Sukos, eight of Chanukah, two of Pesach and two of 
               Shavuos.
<br> <b>    <b><font color='darkgreen'>(g)</font></b></b>  When Rav saw Hallel recited on Rosh Chodesh in Bavel, he 
          was going to stop it.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> But when he saw that they skipped paragraphs, he 
               realized that it was only a custom.
<br> <b>    <b><font color='darkgreen'>(h)</font></b><font color='darkgreen'>  (Beraisa):</font></b> An individual should not begin Hallel on Rosh 
          Chodesh; but if he did, he should finish it.
<br><b>
<br></b><b><b><font color='blue'>4) </font></b><font color='blue'>THE TRAGEDIES OF THE 17TH OF TAMUZ</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  Question:</font></b> The Mishnah said that the Luchos were broken on 
          the 17th of Tamuz - how do we know this?
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Answer:</font></b> From the following Beraisa:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (Tana Kama):</font></b> The Ten Commandments were given on the 
               sixth of Sivan.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> (R. Yosi):</font></b> They were given on the seventh.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> According to both, Moshe went up that day to get the 
               Luchos.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> He was there for forty days, descending on the 17th 
               and smashing the Luchos.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  That the Tamid was annulled on the 17th of Tamuz is known 
          from a received tradition.
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  Question:</font></b> The Mishnah said that the walls of Yerushalayim 
          were breached on the 17th of Tamuz; but the Pesukim say 
          that it was on the ninth!?
          Answer: In the time of the first Beis ha'Mikdash, they 
          were breached on the ninth; in the second, on the 
          seventeenth.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  That Apostemus burned a Torah on the 17th of Tamuz is 
          known from a received tradition.
<br> <b>    <b><font color='darkgreen'>(f)</font></b></b>  That an idol was placed in the Heichal on the 17th of 
          Tamuz is known from a Pasuk about the abomination.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> Another Pasuk refers to two of them!?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> Two were places there, and one fell and 
               broke the other's hand.
<br>


lvr: 29
dfh: a
trd:
<b><font color='blue'>1) </font></b><font color='blue'>THE TRAGEDIES OF 'TISH'AH B'AV'</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  Question:</font></b> How do we know that it was on Tish'ah b'Av that 
          it was decreed upon our ancestors not to enter Eretz 
          Yisrael?
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Answer:</font></b> The Mishkan was put up on the 1st of Nisan. The 
          cloud lifted from it on the 20th of Iyar. The people 
          complained for three days, and they were granted quail 
          for a month. Then, on the 22nd of Sivan, Miriam was 
          locked up for seven days. On the 29th of Sivan, the spies 
          were sent out, and returned after 40 days, on the ninth 
          of Av.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> Question:</font></b> There are only 39 days from th 19th of 
               Sivan until the 9th of Av?
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> Answer:</font></b> In that year, Tamuz was a full month.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> On that night of the ninth of Av, the people wept. 
               Hash-m said that since they wept for nothing, He 
               would cause them to weep for generations.
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  Question:</font></b> How do we know that the First Beis ha'Mikdash 
          was destroyed on Tish'ah b'Av?
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  Answer:</font></b> One Pasuk says that it happened on the seventh, 
          another says that it happened on the tenth;
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The reconciliation is that they entered on the 
               seventh, they ate and defiled it on the seventh, 
               eighth and ninth, lit the fires at sunset on the 
               ninth, and they burnt for a day.
<br>             <b>  <b><font color='darkgreen'>i. </font></b><font color='darkgreen'>  (R. Yochanan):</font></b> If I had lived then, I would 
                    have established the fast on the tenth, as most 
                    of the Beis ha'Mikdash burned then.
<br>             <b>  <b><font color='darkgreen'>ii. </font></b></b> The Rabanan held that we follow the start of 
                    the punishment.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  Question:</font></b> How do we know that the Second Beis ha'Mikdash 
          was destroyed on Tish'ah b'Av?
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  Answer:</font></b> Good events are brought about on good days, bad 
          events are brought about on bad days.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The Churban took place on Motzai Shabbos and Motzai 
               Shemittah.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> The Levi'im sang the Shir for Wednesday, which ends 
               with a lament, and as they sang it, the Churban 
               began.
<br> <b>    <b><font color='darkgreen'>(g)</font></b></b>  That Beitar was captured on Tish'ah b'Av is known from a 
          received tradition.
<br> <b>    <b><font color='darkgreen'>(h)</font></b></b>  That Yerushalayim was razed to the ground on Tish'ah b'Av 
          is known from a received tradition.
<br><b>
<br></b><b><b><font color='blue'>2) </font></b><font color='blue'>THE EVENTS OF THE 'CHURBAN'</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  When Turnusrufus destroyed the Heichal, he sentenced R. 
          Gamliel to execution.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The Roman officer announced in the Beis ha'Midrash 
               that the man with the big nose (the most important 
               man) is wanted.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> R. Gamliel hid, but the Roman found him and asked 
               him if he would bring him to Olam ha'Ba if he would 
               save him.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> When R. Gamliel agreed and swore to it, the Roman 
               threw himself off the roof.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> The Romans had a law that if one of the leaders 
               died, the decrees would be revoked.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> A Bas Kol announced that the Roman had earned a 
               place in Olam ha'Ba.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  (Beraisa):</font></b> When the first Beis ha'Mikdash was being 
          destroyed, the young Kohanim took the keys to the 
          Heichal, went up to the roof and threw them to Hash-m, 
          saying that they were no longer trusted to look after 
          them.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> A type of hand descended and took the keys, and the 
               Kohanim leapt into the flames.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Yeshayahu lamented their death, and hashem lamented 
               the desolation.
<br>
<br>

sjt:
<font><b>1) AGADAH: THE EVENTS OF THE SEVENTEENTH OF TAMUZ AND THE NINTH OF AV -- MEASURE FOR MEASURE</b></font><b>
<br></b>The Mishnah (26a-26b) relates the five tragedies that befell the Jewish people on the Seventeenth of Tamuz and the five tragedies that befell them on the Ninth of Av. The Gemara (29a) explains that because of the terrible sin our forefathers committed in the times of Moshe Rabeinu on the Ninth of Av, that day became designated for destruction. Every year when that day arrives the sin of our forefathers is remembered.
</p><p>
A closer examination of the specific tragedies that occurred on these days reveals how Hash-m caused these events to happen based on the principle of 'Midah k'Neged Midah' (punishment measure for measure).
</p><p>
(a) The Jewish people originally sinned on Tish'ah b'Av when they sent Meraglim to spy the land, and as a result of their malevolent report, the Jewish people rejected Eretz Yisrael. They gave up their desire for Eretz Yisrael and lost the motivation to conquer it, even though Hash-m had already informed them of its unique virtues.
</p><p>
The destruction of each Beis ha'Mikdash centuries later constituted far more than just the loss of the opportunity to perform the Avodos as commanded by the Torah. It was the event which, both symbolically and actually, marked the end of organized and autonomous Jewish life in Eretz Yisrael.
</p><p>
The Chachamim consider the destruction of the Beis ha'Mikdash and the concept of exile to be part and parcel of the same punishment. (See, for example, Berachos 3a and Chagigah 5b.) The Torah itself makes this connection: 'I will destroy your sanctuary... and I will scatter you among the nations' (Vayikra 26:31-2). Because the Jewish people expressed on Tish'ah b'Av an unwillingness to accept the gift of Eretz Yisrael, they eventually lost that gift on the same date.
</p><p>
The city of Beitar was the central stronghold of the Bar Kochba rebellion against Rome (Eichah Rabasi 2). Some sixty years after the destruction of the second Beis ha'Mikdash, the Jews -- under the leadership of Bar Kochba -- attempted to throw off the yoke of Roman domination. They succeeded in establishing a virtually autonomous Jewish state in Eretz Yisrael for several years (132-135 C.E.). The Roman conquest of the city of Beitar, and the quelling of the Bar Kochba revolt, effectively represented the end of any hope of Jewish sovereignty in Eretz Yisrael for the foreseeable future. Accordingly, the fall of Beitar was an appropriate punishment for the sin of the spies and the nation's rejection of Eretz Yisrael.
</p><p>
The last of the five events of Tish'ah b'Av -- the final razing of Yerushalayim -- was designed to quash any hopes among the Jews for a restoration of their sovereignty. On the same date which marked the Jewish people's original rejection of Eretz Yisrael, Eretz Yisrael showed its own scorn, so to speak, for the Jewish people.
</p><p>
(b) The punishments for the sin of the Seventeenth of Tamuz were also meted measure for measure, Midah k'Neged Midah. The most obvious case was that of Menasheh's act of placing an idol in the Beis ha'Mikdash. This treacherous act symbolized the replacement of the worship of Hash-m with that of an idol -- in Hashem's own Beis ha'Mikdash. Menasheh's act was a just punishment for the Jewish people who had committed the same sin when they built the Golden Calf at Har Sinai -- on the Seventeenth of Tamuz -- centuries earlier.
</p><p>
Because the Jews offered sacrifices to the Golden Calf on the Seventeenth of Tamuz, Hash-m caused the daily Tamid sacrifice to be discontinued on the Seventeenth of Tamuz.
</p><p>
The burning of the Torah by Epistemos was an appropriate punishment for the sin of the Golden Calf, which caused Moshe Rabeinu to shatter the Luchos. As a punishment for bringing about the destruction of Hashem's Luchos on the Seventeenth of Tamuz, the Jews witnessed the burning of Hashem's Torah by a blasphemous ruler on the Seventeenth of Tamuz.
</p><p>
The breaching of the walls of Yerushalayim was also an appropriate punishment for the sin committed on the Seventeenth of Tamuz. The Gemara in Bava Basra (7b) relates that the men of righteousness and Torah scholars of the generation provide protection for the entire community, like the wall of a city. The Gemara says that the verse, 'I am a wall' (Shir ha'Shirim 8:10), refers to the Torah which affords protection to its people, and 'my breasts are like towers' refers to Torah scholars. When the Jewish people rejected the leadership of Moshe Rabeinu and chose the Golden Calf to lead them instead, they showed disdain for the ultimate scholar of the Torah. Since Torah scholars are compared to city walls, a fitting punishment for their sin was the breaching of the walls of Yerushalayim on the anniversary of their rejection of the greatest Torah scholar. (M. Kornfeld)
</p><p>


<font><b>2) THE RETURN OF THE KEYS OF THE HEICHAL</b></font><b>
<br>QUESTION:</b> The Beraisa relates that at the time of the destruction of the first Beis ha'Mikdash, the young Kohanim took the keys of the Heichal, ascended to the roof, and said, 'Ribono Shel Olam! Since we did not merit to be trusted treasurers before You, these keys are being given to You!' They threw the keys heavenwards, and the form of a hand descended and took the keys. The young Kohanim then leaped into the flames.
</p><p>
A number of points in this account need explanation. First, why did the Kohanim throw only the keys of the Heichal up to the heavens? They could have thrown the keys of the Azarah as well.
</p><p>
Second, why did they throw the keys at all? The Heichal was already burning down and thus its keys were useless.
</p><p>
Third, the Gemara earlier (25a) teaches that Hash-m performs a miracle only to <i>give</i> something to the world. He does not <i>take</i> things through miracles. Why, then, did He take the keys from the young Kohanim?
</p><p>
It must be that the young Kohanim were trying to teach something through their symbolic act of throwing the keys up to the heavens. What were they trying to teach?
</p><p>
<b>ANSWER: RAV YOSEF SALANT</b> zt'l in <b>BE'ER YOSEF</b> explains as follows. The Gemara in Shabbos (31a) quotes Rabah bar Rav Huna who says that 'any person who has Torah but does not have Yir'as Shamayim is comparable to a treasurer (Gizbar) to whom the keys to the inner chambers were entrusted but not the keys to the outer chambers.' Just as the keys to the inner chambers are useless if one cannot get to those rooms since he does not have the keys to the outer chambers, so, too, a person's Torah is worthless if he does not have Yir'as Shamayim.
</p><p>
Rabah bar Rav Huna specifically uses the word 'Gizbar' in his metaphor to allude to the Gizbarim in the Beis ha'Mikdash and the keys which they held.
</p><p>
The Gemara in Bava Basra (21a) says that the Chachamim enacted that teachers for young children be appointed in Yerushalayim so that the children would be brought to Yerushalayim to learn Torah in fulfillment of the verse, 'Ki mi'Tziyon Tetzei Torah u'Dvar Hash-m mi'Yerushalayim...' -- 'For Torah shall come forth from Tziyon, and the word of Hash-m from Yerushalayim' (Yeshayah 2:3). <b>TOSFOS</b> there adds that by learning Torah in Yerushalayim, 'the child would see the great holiness there, he would see the Kohanim involved in the Avodah, and his heart would be inspired to Yir'as Shamayim and he would develop a great yearning to learn Torah.' (Tosfos cites support from the Sifri which says that the Mitzvah of Ma'aser Sheni is especially great because it leads to Talmud Torah: by requiring the people to come to Yerushalayim, the Mitzvah of Ma'aser Sheni enables them to see all of the people involved in Avodas Hash-m and they become inspired as well.)
</p><p>
The different parts of the Beis ha'Mikdash had different influences on the people who witnessed the Avodah there. When the people would come to the Azarah and see everyone involved in the service of Hash-m in holiness and purity -- the Kohanim as they performed the Avodah, the Leviyim as they sang and played their instruments, and the Yisraelim involved in the Ma'amados -- they would be profoundly moved and inspired to reach great levels of Yir'as Shamayim.
</p><p>
Hence, the Azarah was the source of Avodas Hash-m and Yir'as Shamayim. The Azarah was the pipeline, so to speak, through which Hash-m sent Yir'as Shamayim into the world.
</p><p>
The Heichal, on the other hand, represented the light of Torah and wisdom. The Heichal contained the Menorah, which was lit with pure olive oil and emanated an untainted light unto the world. The Heichal was the pipeline through which Hash-m sent to the world wisdom, Chochmah, the ability to fathom the depths of the Torah and to be guided by its light. 
</p><p>
Therefore, the Azarah, which represented Yir'as Shamayim, was outside of the Heichal, which represented Torah. The only way to enter the Heichal was by going through the Azarah. Rabah bar Rav Huna states that the only way to attain true growth in Torah is through Yir'as Shamayim. One who learns Torah but does not have Yir'as Shamayim is like a Gizbar of the Beis ha'Mikdash who has the keys to the Heichal but not the keys to the Azarah. The keys to the Heichal are worthless without the keys to the Azarah. Without Yir'as Shamayim, one's Torah learning is meaningless.
</p><p>
When the Heichal was destroyed, the wellspring through which Chochmah flowed into the world was blocked. As a result, it became far more difficult to comprehend the wisdom of the Torah. In place of the natural flow of Chochmah into the world which the Heichal provided, other means of attaining Chochmah would have to be found. This is the intention of Rebbi Yehoshua ben Chananya, who teaches that if a person seeks to attain wisdom, he must not only minimize his involvement in business and maximize the time that he learns, but he must also pray for mercy from Hash-m to give him wisdom (Nidah 70b). Tefilah, prayer, took the place of the Heichal as the means of attaining Chochmah in this world.
</p><p>
This was the intention of the young Kohanim when they took the keys of the Heichal and threw them heavenward. They were showing that from the time of the Churban, the keys to attaining Chochmah have returned to Hash-m, and the only way to attain Chochmah is by devoting one's heart to Hash-m in prayer and beseeching Him to open his heart and light up his eyes in the beauty of the Torah.
</p><p>
This is why they threw only the keys of the Heichal. Only those keys were going back to Hash-m. The keys to the Azarah -- that is, the keys to Yir'as Shamayim -- remain here with us in this world even after the Churban, because 'everything is in the hands of Shamayim except for Yir'as Shamayim' (Berachos 33b; see Rashi to Nidah 16b). Since the attainment of Yir'as Shamayim is in the hands of man, the Kohanim did not throw the keys of the Azarah heavenward. They threw only the keys of the Heichal. They thereby showed that the source of Chochmah in the world has been destroyed, and until the Beis ha'Mikdash is rebuilt our ability to comprehend the depths of the Torah is lacking and the only means to compensate is through Tefilah. (Heard from Rav Kalman Weinreb, shlit'a.)
</p><p>


<font><b>3) THE DEATHS OF THE YOUNG KOHANIM</b></font><b>
<br>QUESTION:</b> The Beraisa relates that at the time of the destruction of the first Beis ha'Mikdash, the young Kohanim took the keys of the Heichal, ascended to the roof, and said, 'Ribono Shel Olam! Since we did not merit to be trusted treasurers before You, these keys are being given to You!' They threw the keys heavenwards, and the form of a hand descended and took the keys. The young Kohanim then leaped into the flames.
</p><p>
Were the Kohanim wrong in killing themselves, or was there some Halachic basis for their action? (See Insights to Avodah Zarah 18:1.)
</p><p>
<b>ANSWERS:</b>
<br>(a) In order to avoid being tortured and forced to abandon Torah and Mitzvos one is permitted to kill himself, as in the case of Shaul and Yehonasan. (See Gitin 57b, <b>DA'AS ZEKEINIM</b> to Bereishis 9:5, and <b>TOSFOS</b> to Avodah Zarah 18a, DH v'Al.)
</p><p>
(b) The Gemara in Kesuvos (103b) relates that a certain 'washer,' upon hearing news of the death of Rebbi Yehudah ha'Nasi, ascended to his roof and 'fell' to his death. A Bas Kol announced that this washer merited life in Olam ha'Ba.
</p><p>
<b>RAV YAKOV EMDEN</b> asks why did he merit Olam ha'Ba? One explanation that he gives is that the death of Rebbi Yehudah ha'Nasi was so traumatic to this simple Jew that he went out of his mind. He did not consciously choose, with his working faculties, to throw himself off of the roof, and indeed he only 'fell.' He therefore was not held accountable for his death but was credited with having reached such a degree of greatness that the death of the Torah sage caused him such tremendous anguish. (See also <b>SHEVUS YAKOV</b> 2:101.)
</p><p>
Here, too, perhaps the Kohanim jumped into the flames out of unbearable anguish over the destruction of the Beis ha'Mikdash, and their action was not considered a conscious act.
</p><p>


lvr: 29
dfh: b
trd:
<b>
<br></b><b><b><font color='blue'>3) </font></b><font color='blue'>RAV'S RULES</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (R. Yehudah son of R. Shmuel bar Shilas citing Rav):</font></b> Just 
          as we decrease pleasure when Av begins, we increase 
          pleasure when Adar begins.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Papa):</font></b> Therefore, if a Jew has a court case with 
               a non-Jew, he should not conduct it in Av, when 
               there is bad Mazal, but rather in Adar.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  The Pasuk about hopes for the exile in Bavel refers to 
          the date-palms and linen garments there.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  When Yitzchak referred to the smell of Ya'akov as being 
          like that of a field which Hash-m has blessed, he was 
          referring to an apple-field.
<br><b>
<br></b><b><b><font color='blue'>4) </font></b><font color='blue'>WASHING CLOTHES DURING THE WEEK OF 'TISH'AH B'AV'</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that during the week in which Tish'ah 
          b'Av falls, it is forbidden to have haircuts or wash 
          clothing.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Nachman):</font></b> Only washing clothes to wear is 
               forbidden, but not washing clothes for after Tish'ah 
               b'Av.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> (R. Sheshes):</font></b> Even washing clothes for afterwards is 
               forbidden.
<br>             <b>  <b><font color='darkgreen'>i. </font></b></b>  Proof of this is that the laundries of Bei Rav 
                    would shut down in this period.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Question:</font></b> The Mishnah appears to contradict R. Nachman:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The Mishnah said that it is permitted to wash 
               clothes on Thursday out of respect for Shabbos;
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> This cannot refer to washing them in order to wear 
               them on Thursday.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> So it must refer to washing them to wear afterwards 
               on Shabbos, which is only permitted on Thursday for 
               Shabbos, but not on other days for after Tish'ah 
               b'Av!?
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  Answer:</font></b> It is referring to washing it in order to wear it 
          immediately, in a case where he only has one shirt, so 
          this is his last chance to do so before Shabbos.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> We find that someone who only has one shirt may wash 
               it on Chol ha'Mo'ed.
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  (R. Binyomin citing R. Elazar):</font></b> Only washing clothes to 
          wear is forbidden, but not washing clothes for after 
          Tish'ah b'Av.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  Question:</font></b> A Beraisa states that it is forbidden to wash 
          clothes before Tish'ah b'Av even for after Tish'ah b'Av.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The ironing of bavel is like the washing of those 
               days.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Linen clothing may be ironed.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> This refutes R. Elazar's view.
<br> <b>    <b><font color='darkgreen'>(f)</font></b></b>  Although linen clothing may be ironed, it may not be worn 
          during the week when Tish'ah b'Av falls.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (Rav):</font></b> This only refers to the days until Tish'ah 
               b'Av.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> (Shmuel):</font></b> It refers to the entire week.
<br> <b>    <b><font color='darkgreen'>(g)</font></b><font color='darkgreen'>  Question:</font></b> We see that it only refers to the days until 
          Tish'ah b'Av:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (Beraisa):</font></b> During the week in which Tish'ah b'Av 
               falls, it is forbidden to have haircuts or wash 
               clothing, except on Thursday out of respect for 
               Shabbos.
<br>             <b>  <b><font color='darkgreen'>i. </font></b></b>  This means that if Tish'ah b'Av fell on Sunday, 
                    it is permitted to wash all week.
<br>             <b>  <b><font color='darkgreen'>ii. </font></b></b> If it fell from Monday to Thursday, it is 
                    forbidden to wash before but permitted after.
<br>             <b>  <b><font color='darkgreen'>iii. </font></b></b>If it fell on Friday, it is permitted to wash 
                    on Thursday out of respect for Shabbos.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> If one did not wash clothing on Thursday, one may do 
               so on Friday afternoon after Minchah.
<br>             <b>  <b><font color='darkgreen'>i. </font></b><font color='darkgreen'>  Abaye (or Rav Acha bar Ya'akov):</font></b> cursed anyone 
                    who did so.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> If fell on Monday or Thursday, three people are 
               called to the Torah, one for Maftir.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> If it fell on Tuesday or Wednesday, one person is 
               called up to the Torah and for Maftir.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b><font color='darkgreen'> (R. Yosi):</font></b> In all cases, three are called up.
<br> <b>    <b><font color='darkgreen'>(h)</font></b><font color='darkgreen'>  Answer:</font></b> It is a Machlokes between Tannaim, with Shmuel 
          holding like R. Shimon b. Gamliel:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (Beraisa):</font></b> If Tish'ah b'Av or Erev Tish'ah b'Av fell 
               on Shabbos, one may eat and drink freely like the 
               feast of Shlomo.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> (R. Meir):</font></b> One may nor have haircuts or wash clothes 
               from Rosh Chodesh until Tish'ah b'Av.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b><font color='darkgreen'> (R. Yehudah):</font></b> These are prohibited for the entire 
               month of Av.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b><font color='darkgreen'> (R. Shimon b. Gamliel):</font></b> They are prohibited for the 
               entire week of Tish'ah b'Av.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b><font color='darkgreen'> (R. Yochanan ):</font></b> All these opinions are based on a 
               Pasuk speaking of rejoicing being banned for a 
               festival (Rosh Chodesh), month, and a week.
<br> <b>    <b><font color='darkgreen'>(i)</font></b><font color='darkgreen'>  (Rava):</font></b> The Halachah follows R. Shimon b. Gamliel.
<br> <b>    <b><font color='darkgreen'>(j)</font></b><font color='darkgreen'>  (Rava):</font></b> The Halachah follows R. Meir.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> These are meant leniently;
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Like R. Shimon b. Gamliel in that it is only for the 
               week of Tish'ah b'Av, not from Rosh Chodesh;
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> Like R. Meir in that they are only forbidden until 
               Tish'ah b'Av, not after.
<br>


lvr: 29
dfh: a
trd:
<b><font color='blue'>1) </font></b><font color='blue'>EATING ON EREV 'TISH'AH B'AV'</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that on Erev Tish'ah b'Av, a person may 
          not eat two cooked foods, eat meat or drink wine.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  (R. Yehudah):</font></b> This only refers to after midday, and to 
          the final meal.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  Both are intended to work in conjunction leniently - it 
          only applies to the final meal, and only if it is after 
          midday.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  There is a Beraisa in accordance with the second 
          statement:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> A person may consume meat and wine on Erev Tish'ah 
               b'Av only if he is due to eat another meal.
<br> <b>    <b><font color='darkgreen'>(e)</font></b></b>  There is a Beraisa in accordance with the first 
          statement:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> On Erev Tish'ah b'Av, a person may not eat two 
               cooked foods, eat meat or drink wine.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> (R. Shimon b. Gamliel):</font></b> He should change his custom.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b><font color='darkgreen'> (R. Yehudah):</font></b> This means that if he is used to 
               eating two cooked foods, he should only eat one;
<br>             <b>  <b><font color='darkgreen'>i. </font></b></b>  If he is used to dining with ten people, he 
                    should dine with five;
<br>             <b>  <b><font color='darkgreen'>ii. </font></b></b> If he is used to drinking ten cups, he should 
                    drink five.
<br>             <b>  <b><font color='darkgreen'>iii. </font></b></b>This only refers to after midday, but before 
                    midday, everything is allowed.
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  (Beraisa) (R. Meir):</font></b> On Erev Tish'ah b'Av, a person may 
          not eat two cooked foods, eat meat or drink wine.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (Chachamim):</font></b> He should change his custom, and 
               decrease his consumption of meat and wine by half, 
               and have none if he usually has none.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> (R. Shimon b. Gamliel):</font></b> If he is used to having 
               radishes or salted fish or meat as dessert, he may 
               do so.
<br> <b>    <b><font color='darkgreen'>(g)</font></b><font color='darkgreen'>  (Beraisa):</font></b> For the Seudas ha'Mafsekes of Tish'ah b'Av, 
          one may not eat meat, drink wine, or wash.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> For Seudos preceding other fasts, or earlier on Erev 
               Tish'ah b'Av, one may eat meat and drink wine, but 
               one may not wash.
<br> <b>    <b><font color='darkgreen'>(h)</font></b><font color='darkgreen'>  (R. Yishmael citing his father R. Yosi):</font></b> Whenever it is 
          permitted to eat meat and drink wine, it is permitted to 
          wash.
<br><b>
<br></b><b><b><font color='blue'>2) </font></b><font color='blue'>RESTRICTIONS OF 'TISH'AH B'AV'</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (Beraisa):</font></b> All laws that apply to a mourner apply to 
          Tish'ah b'Av:
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Aside from eating and drinking, it is forbidden to 
               wash, annoint oneself, wear leather shoes, engage in 
               marital relations, read from Tenach, learn Mishnah, 
               Talmud, Midrash, Halachos, and Agados (as Torah 
               gladdens the heart).
<br>       <b>   <b><font color='darkgreen'>2.  </font></b><font color='darkgreen'> (Tana Kama):</font></b> One is permitted to study topics with 
               which one is unfamiliar.
<br>             <b>  <b><font color='darkgreen'>i. </font></b></b>  One is also permitted to read Kinnos, Iyov, and 
                    the sad parts of Yirmiyah.
<br>             <b>  <b><font color='darkgreen'>ii. </font></b></b> Children are still required to study.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b><font color='darkgreen'> (R. Yehudah):</font></b> One is <i>not</i> permitted to study topics 
               with which one is unfamiliar.
<br>             <b>  <b><font color='darkgreen'>i. </font></b></b>  One is permitted to read Kinnos, Iyov, and the 
                    sad parts of Yirmiyah.
<br>             <b>  <b><font color='darkgreen'>ii. </font></b></b> Children do <i>not</i> study.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  (Beraisa):</font></b> A mourner may eat salted meat and drink new 
          wine from the vat.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The meat must have been salted for three days, like 
               the Shelamim.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Wine is considered new from the vat while it is 
               bubbling.
<br>             <b>  <b><font color='darkgreen'>i. </font></b><font color='darkgreen'>  (Beraisa):</font></b> Wine that is bubbling is not 
                    forbidden if left uncovered (snakes will not 
                    drink it); it bubbles for three days.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  On Erev Tish'ah b'Av, R. Yehudah would have dry bread 
          with salt, sit on the floor between the oven and the 
          stove, eat and drink from a jar of water, and he looked 
          as though a deceased relative was lying in front of him.
<br>
<br>

sjt:
<font><b>1) HALACHAH: EATING MEAT, WASHING CLOTHES, AND CUTTING HAIR BEFORE TISH'AH B'AV</b></font><b>
<br></b>The Gemara discusses various activities which the Chachamim prohibited immediately before Tish'ah b'Av. These enactments are the source for the common practices observed today.
</p><p>
(a) <b>EATING MEAT</b>. The Gemara concludes that the prohibition against eating meat and drinking wine applies only during the Se'udah ha'Mafsekes on Erev Tish'ah b'Av, when the Se'udah ha'Mafsekes is eaten after midday. According to the Gemara, one is permitted to eat meat and drink wine earlier during the day on Erev Tish'ah b'Av, as well as during the days prior to Tish'ah b'Av. (This is the practice of Jews of Yemenite descent today, who eat meat and drink wine during the days before Tish'ah b'Av, until the Se'udah ha'Mafsekes.)
</p><p>
However, the Rishonim write that the common practice is to refrain from meat and wine the entire day on Erev Tish'ah b'Av. Moreover, some Rishonim rule (based on the Yerushalmi) that meat and wine are prohibited during the entire week in which Tish'ah b'Av falls. Others maintain that the prohibition should be observed from Rosh Chodesh Av, nine days before Tish'ah b'Av. This is the practice of Ashkenazim.
</p><p>
(b) <b>WASHING CLOTHES AND CUTTING HAIR</b>. Three Tana'im argue about when the prohibitions against washing clothes and cutting hair apply. Rebbi Meir maintains that washing clothes and cutting hair are prohibited from Rosh Chodesh Av until Tish'ah b'Av. Rebbi Yehudah maintains that they are prohibited the entire month of Av (from Rosh Chodesh). Raban Shimon ben Gamliel maintains that these prohibitions apply only during the week in which Tish'ah b'Av falls, including the days after Tish'ah b'Av.
</p><p>
Rava rules like Raban Shimon ben Gamliel who says that the prohibitions against washing clothes and cutting hair apply only during the week in which Tish'ah b'Av falls. He also rules in part like Rebbi Meir who says that the prohibitions apply only during the days before Tish'ah b'Av but not afterwards.
</p><p>
It is the practice of Ashkenazic Jews to refrain from washing clothes from Rosh Chodesh Av (<b>REMA</b> OC 551:3) and to refrain from cutting hair from the Seventeenth of Tamuz. However, <b>RAV MOSHE FEINSTEIN</b> zt'l (Igros Moshe OC 4:102) rules that since the Gemara concludes that the prohibitions apply only during the week of Tish'ah b'Av, one may wash his clothes or cut his hair before the week of Tish'ah b'Av order to prevent a financial loss. During the week of Tish'ah b'Av, however, one may not wash his clothes or cut his hair even to prevent a financial loss.
</p><p>
If the Gemara prohibits washing clothes and cutting hair only during the week of Tish'ah b'Av, why are these prohibitions observed by Ashkenazim even before the week of Tish'ah b'Av?
</p><p>
The <b>VILNA GA'ON</b> (in <b>BI'UR HA'GRA</b> OC 551:6) cites the Gemara in Bava Basra (60b) which says that after the Beis ha'Mikdash was destroyed, the people proposed that eating meat and drinking wine be prohibited altogether. Rebbi Yishmael ben Elisha told them that 'we do not enact decrees upon the community when a majority of the community is unable to observe them.' It is evident from the Gemara there that meat and wine ideally should be prohibited at all times while the Beis ha'Mikdash is in ruins, but in practice they are not prohibited because of the difficulty the people would have in abiding by such a law.
</p><p>
The Vilna Ga'on explains that since the Tzibur <i>is</i> able to refrain from meat and wine for a short period each year, the Chachamim introduced the custom of abstaining from them (for as long as the Tzibur could abide by such a custom according to the Chachamim's assessment). Hence, the Chachamim introduced the custom to refrain from meat and wine (and from washing clothes) for the nine days from Rosh Chodesh until Tish'ah b'Av, as most of the Tzibur is able to observe those stringencies for that amount of time. (A similar logic may be the basis for the custom not to cut hair during the three weeks from the Seventeenth of Tamuz until Tish'ah b'Av.)
</p><p>
<br>


lvr: 29
dfh: b
trd:
<b>
<br></b><b><b><font color='blue'>3) </font></b><font color='blue'>CONDUCT ON 'TISH'AH B'AV'</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (Mishnah):</font></b> It is permitted to work on Tish'ah b'Av only 
          if such is the local custom.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  A Talmid Chacham may never work on Tish'ah b'Av.
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  (R. Shimon b. Gamliel):</font></b> Everyone should act as a 
          Talmid-Chacham in this regard.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Also, everyone should act as a Talmid Chachahm with 
               regard to fasting the first fasts for rainfall (see 
               10b).
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  (Beraisa) (R. Shimon b. Gamliel):</font></b> If someone eats and 
          drinks on Tish'ah b'Av, it is as though they did so on 
          Yom Kipur.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  (R. Akiva):</font></b> Someone who works on Tish'ah b'Av will never 
          see a sign of blessing from it.
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  (Chachamim):</font></b> Someone who works on Tish'ah b'Av and does 
          not mourn for Yerushalayim will not live to see its 
          rejoicing.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Only someone who mourns for Yerushalayim merits to 
               see its rejoicing.
<br> <b>    <b><font color='darkgreen'>(g)</font></b></b>  Someone who eats meat and drinks wine on Tish'ah b'Av is 
          referred to by the Pasuk about sin being on the person's 
          bones.
<br><b>
<br></b><b><b><font color='blue'>4) </font></b><font color='blue'>OVERTURNING THE BED</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah quoted R. Yehudah that a person should 
          overturn his bed, and the Chachamim disagreed.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  When R. Yehudah was asked what pregnant and nursing 
          mothers should do, he replied that he only intended those 
          who are able to sleep on the floor.
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  (Beraisa):</font></b> R. Yehudah agreed to the Chachamim for a 
          person who cannot sleep on the floor, and they agreed to 
          him for a person who can.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> They differed only with regard to overturning other 
               beds that are not used for sleeping.
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  (Rava):</font></b> The Halachah follows the Chachamaim and there was 
          no such agreement with R. Yehudah.
<br><b>
<br></b><b><b><font color='blue'>5) </font></b><font color='blue'>THE SIX EVENTS OF 'TU B'AV'</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The rejoicement of Yom Kipur is due to it being the day 
          of forgiveness and the day that the Luchos were given.
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  Question:</font></b> Why was the fifteenth of Av a festival?
<br> <b>    <b><font color='darkgreen'>(c)</font></b><font color='darkgreen'>  (R. Yehudah citing Shmuel):</font></b> It is the day on which the 
          tribes were permitted to intermarry.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> We see this from the Bnos Tzelafchad, where the 
               prohibition only applied to that generation.
<br> <b>    <b><font color='darkgreen'>(d)</font></b><font color='darkgreen'>  (R. Yosef citing R. Nachman):</font></b> It is the day on which the 
          tribe of Binyamin was permitted to intermarry with the 
          other tribes.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The ban, due to the episode of the concubine at 
               Givah, only applied to that generation.
<br> <b>    <b><font color='darkgreen'>(e)</font></b><font color='darkgreen'>  (Rabah bar bar Chanah citing R. Yochanan):</font></b> It is the day 
          on which they realized that the decree of those destined 
          to die in the desert had ended.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> Only then did Hash-m continue to speak to Moshe.
<br> <b>    <b><font color='darkgreen'>(f)</font></b><font color='darkgreen'>  (Ulla):</font></b> It is the day on which Hoshea ben Eilah removed 
          the guards that Yeravam had set up to prevent people 
          going to Yerushalayim for Yom Tov.
<br>

sjt:
<p>
<font><b>2) AGADAH: ALL WHO MOURN FOR YERUSHALAYIM WILL REJOICE IN HER</b></font><b>
<br>QUESTION:</b> The Gemara states, 'All who mourn for Yerushalayim will merit and see her joy.'
</p><p>
What does this mean? Throughout the generations, many great Jewish men and women have mourned for Yerushalayim from the depths of their souls, but none of them merited to see the rebuilding of the city and the Beis ha'Mikdash in their lifetimes.
</p><p>
<b>ANSWER:</b> The <b>KOHELES YITZCHAK</b> quotes <b>RAV CHAIM BERLIN</b> who gives the following explanation for this Gemara.
</p><p>
The Torah relates that Yakov Avinu mourned for Yosef for 22 years, when he was under the assumption that Yosef had been killed. Why did Yakov Avinu mourn for such a long time? The Gemara in Berachos (58b) teaches that the pain of the death of a loved one remains in one's heart for only twelve months; after twelve months have passed, one naturally forgets the pain of the loss. Why, then, did Yakov Avinu mourn for 22 years? <b>RASHI</b> (Bereishis 37:35) cites the Midrash which answers that the pain of the death of a loved one fades only when the person is actually dead. If he is still alive (unbeknown to his mourning relative), the memory does not fade from the heart.
</p><p>
When the Beis ha'Mikdash was destroyed, the mourning over the loss should have lasted for only twelve months. If the Beis ha'Mikdash was irrevocably destroyed, the painful memory should have faded from its mourners' hearts, and there should no longer be mourning for the Beis ha'Mikdash. However, the fact that the Jewish people continue to mourn over the loss of the Beis ha'Mikdash indicates that it is not permanently lost -- but that it is really 'still alive' and will be rebuilt. This knowledge gives the mourners hope and encouragement, and they experience joy in the knowledge that the Beis ha'Mikdash will be rebuilt!
</p><p>


<font><b>3) THE DAY ON WHICH THE PEOPLE IN THE 'MIDBAR' STOPPED DYING</b></font><b>
<br>QUESTIONS:</b> One of the events which occurred on the Fifteenth of Av, making it a day of celebration, was that the Jews in the Midbar stopped dying on that day ('Kalu Mesei Midbar'). <b>RASHI</b> cites the Midrash which says that in the Midbar, on every Tish'ah b'Av the people would dig graves for themselves, lie down in them overnight, and the next morning many of them would not arise. In the final year of their sojourn in the Midbar, all of those who went to sleep in their graves on the night of Tish'ah b'Av arose the next morning. The next few nights they continued to go to sleep in their graves, thinking that they had erred in the calculation of the date, until they saw the full moon in the sky and knew beyond a doubt that the Ninth of Av had passed and that it was already the middle of the month, the Fifteenth of Av.
</p><p>
There are several points in this account which are difficult to understand. 
</p><p>
First, in the year in which the Jews stopped dying in the Midbar, whoever had been decreed to die had already died. No one who was of age at the time of the sin of the Meraglim (when Hash-m decreed that all men between the ages of 20 and 60 would die and not enter Eretz Yisrael) was still alive. Why, then, did they think that they still needed to dig graves?
</p><p>
Second, if no one died on that Tish'ah b'Av, and Tish'ah b'Av was the only day on which they died, then the last day on which Jews died in the Midbar was on <i>Tish'ah b'Av</i> of the <i>previous</i> year! Accordingly, they should have instituted the day of celebration on the <i>tenth</i> of Av and not on the Fifteenth of Av, because the last day on which Jews died was the ninth of Av of the previous year. The Shechinah should have resumed speaking to Moshe Rabeinu the year before, since Tish'ah b'Av of the previous year was the last day on which the Gezeirah applied.
</p><p>
Third, why does the Gemara mention that on that day, the Fifteenth of Av, communication between the Shechinah and Moshe Rabeinu resumed? If the day celebrates the cessation of punishment in the Midbar, why does the Gemara need to mention the fact that the Shechinah began speaking again to Moshe Rabeinu? 
</p><p>
<b>ANSWERS:</b>
<br>(a) <b>TOSFOS</b> in Bava Basra (121a, DH Yom she'Kalu) asserts that although it is true that the people died in the Midbar only on Tish'ah b'Av, they also died even in the fortieth (and final) year of their sojourn. That year, the rest of the Jewish people were mourning for their relatives who died on Tish'ah b'Av. They mourned for seven days, during which time the Shechinah did not dwell among the people (because the Shechinah dwells only amidst joy and not amidst mournfulness), and thus Moshe Rabeinu received no communication from the Shechinah. Only when the seven days of mourning concluded did communication between the Shechinah and Moshe Rabeinu resume. Seven days after Tish'ah b'Av (including Tish'ah b'Av itself and part of the seventh day, since 'Miktzas ha'Yom k'Kulo') was the Fifteenth of Av.
</p><p>
This approach, however, is not in agreement with the Yerushalmi cited by Rashi. The Yerushalmi says that no one died on Tish'ah b'Av of the last year, and thus they dug graves unnecessarily.
</p><p>
(b) <b>TOSFOS</b> here cites others who explain that even though most of the people died each year on Tish'ah b'Av, there were some people who died on other days of the year. The last day of any year on which <i>anyone</i> died was the fourteenth of Av. No one died after the fourteenth, and therefore the Fifteenth of Av became a day of celebration.
</p><p>
This approach, like the first one above, is not in agreement with the Yerushalmi cited by Rashi.
</p><p>
(c) <b>TOSFOS</b> in Bava Basra (ibid.) cites <b>RABEINU TAM</b> who suggests that Hash-m indeed annulled the Gezeirah of death in the Midbar. Consequently, the people who were supposed to die on the last year did not die. This explains why they continued to dig graves that year; there were still people alive who were decreed to die but who did not know that the decree had been rescinded.
</p><p>
Why did the Shechinah return to Moshe Rabeinu only on the Fifteenth of Av, and why is that fact relevant? Moreover, why is the cessation of death in the Midbar celebrated on the Fifteenth of Av if the last day on which Jews died was the ninth of Av of the previous year?
</p><p>
Perhaps before the arrival of the Fifteenth of Av, Hash-m had not yet annulled the decree of death. There were Jews who were still destined to die, and thus in the last year those Jews returned to their graves each day in anxious expectation of their destined punishment. However, on the Fifteenth of Av the Shechinah returned to Moshe Rabeinu. This showed that Hash-m had annulled the decree and pardoned the people. Those who had been decreed to die that year survived.
</p><p>
(The Yerushalmi says that when they saw the full moon they knew that the decree had been lifted. In that respect the Gemara here argues with the Yerushalmi, because the Gemara here says that they knew that the decree was lifted when they saw that the Shechinah returned to Moshe Rabeinu.)
</p><p>
However, the Torah explicitly says that the only ones who remained alive from that generation were Yehoshua and Kalev (Bamidbar 26:65). How, then, can the Gemara say that the decree was annulled and some of the people of that generation lived?
</p><p>
Rabeinu Tam answers as follows. The decree of death in the Midbar stated that any person who was between the ages of 20 and 60 at the time of the sin of the Meraglim would die in the Midbar. The Midrash says that each year those who reached the age of 60 died, and thus at the end of forty years all of the people who were over 20 at the time of the Meraglim had already died. The last year, the only ones who were still alive who thought that they would die (for whom Hash-m annulled the decree) were those who were <i>exactly</i> 20 at the time of the sin of the Meraglim.
</p><p>
Before Hash-m annulled the decree, the intent of the decree was to be <i>inclusive</i> -- anyone between the ages of 20 and 60 was to die, including those who were exactly 20 years old at the time of the sin of the Meraglim. When Hash-m had mercy and decided to annul the remainder of the decree, He did not completely annul the decree, but rather He re-interpreted it: instead of being inclusive of the 20 year-olds, He made it <i>exclusive</i> of the 20 year-olds. Thus, it is correct to say both that the decree was carried out entirely and no one who was included in the decree remained alive, <i>and</i> that Hash-m annulled the decree! Since Yehoshua and Kalev were older than 20 at the time of the Meraglim, they indeed were the only ones who remained of all of the people between the ages of 20 (exclusive) and 60 at the time of the Meraglim who had to die.
</p><p>


lvr: 29
dfh: a
trd:
<b><font color='blue'>1) </font></b><font color='blue'>THE SIX EVENTS OF 'TU B'AV' (cont.)</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b><font color='darkgreen'>  (R. Masna):</font></b> It is the day on which the dead of Beitar 
          were allowed to be buried.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> On that day, they established the Berachah of ha'Tov 
               (that the bodies had not decomposed) ve'ha'Meitiv 
               (that they were allowed to bury them).
<br> <b>    <b><font color='darkgreen'>(b)</font></b><font color='darkgreen'>  (Raba &amp; R. Yosef):</font></b> It was the day on which they stopped 
          chopping wood for the Mizbe'ach.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b><font color='darkgreen'> (R. Eliezer ha'Gadol):</font></b> From the fifteenth of Av, the 
               sun's strength wanes, and they stopped cutting wood 
               for the pyre as it wouldn't dry properly.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> It was called the axe-breaking day.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> From this point on, whoever adds on to his 
               night-time Torah study will have years added to his 
               life.
<br>       <b>   <b><font color='darkgreen'>4.  </font></b></b> One who does not do so will be gathered in.
<br>       <b>   <b><font color='darkgreen'>5.  </font></b></b> This means that his mother will bury him.
<br><b>
<br></b><b><b><font color='blue'>2) </font></b><font color='blue'>THE DANCE OF THE UNMARRIED GIRLS</font></b>
<br> <b>    <b><font color='darkgreen'>(a)</font></b></b>  The Mishnah said that the girls would borrow clothing 
          from each other.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> A princess would borrow from the Kohen Gadol's 
               daughter, her from the deputy Kohen Gadol's 
               daughter, her from the daugher of the Kohen of war, 
               her from the daughter of another Kohen, and other 
               girls from everyone else, so as not to embarrass 
               whoever did not have.
<br> <b>    <b><font color='darkgreen'>(b)</font></b></b>  The Mishnah said that all the garments required Tevilah 
          first; this was true even if they were folded in a 
          closet.
<br> <b>    <b><font color='darkgreen'>(c)</font></b></b>  The Mishnah said that they would dance in the vineyards; 
          those who lacked wives would go there.
<br>       <b>   <b><font color='darkgreen'>1.  </font></b></b> The beautiful ones would tell them to pay attention 
               to beauty, as a wife is for her beauty.
<br>       <b>   <b><font color='darkgreen'>2.  </font></b></b> Those with Yichus would tell them to pay attention 
               to that, as a wife is for her children.
<br>       <b>   <b><font color='darkgreen'>3.  </font></b></b> The ugly ones would tell them to marry for the sake 
               of Heaven, and to adorn their wives with golden 
               jewelry.
<br> <b>    <b><font color='darkgreen'>(d)</font></b></b>  Hash-m is destined to make a circle of Tzadikim; He will 
          sit inside, and they will point, as the Pasuk refers to 
          them saying 'This is my G-d, we will rejoice in His 
          salvation.'
<br>

sjt:
<font><b>1) CELEBRATING THE DAY WHEN NO MORE WOOD IS CUT</b></font><b>
<br>QUESTION:</b> Rabah and Rav Yosef say that the reason why the Fifteenth of Av was made into a festive day is because the cutting of the wood used for fuel on the Mizbe'ach ended on that day. Since the sun was no longer strong enough to keep the wood dry, they stopped cutting the wood for the Mizbe'ach.
</p><p>
What is so special about the day on which they stopped cutting wood? Why does that event warrant celebration?
</p><p>
<b>ANSWER: RABEINU GERSHOM</b> in Bava Basra (121b) explains that since they no longer needed to cut wood, they had much more time to learn Torah. Having more time to learn Torah was the cause for celebration.
</p><p>
According to Rabeinu Gershom, Rabah and Rav Yosef's reason is related to the following statement in the Gemara that from the Fifteenth of Av and onward the days begin to get shorter and the nights longer, and this extra time must be used to learn Torah. Accordingly, the cause for celebration on the Fifteenth of Av is the increased time for Torah learning.
</p><p>


<font><b>2) YOM KIPPUR AND THE FIFTEENTH OF AV -- JOYOUS DAYS FOR THE JEWISH PEOPLE</b></font><b>
<br>QUESTION:</b> The Gemara discusses the joyous days of Yom Kippur and the Fifteenth of Av. Why does the Mishnah and Gemara discuss this topic at the end of Maseches Ta'anis? How is it related to the topics of the rest of the Maseches?
</p><p>
<b>ANSWERS:</b>
<br>(a) The most basic answer is that since the rest of the Maseches discusses topics of inauspicious times -- such as the fast days for troubles that befall the Jewish people and the fast days observed in mourning for the Beis ha'Mikdash -- the Chachamim wanted to conclude the Maseches on a positive note. Therefore, the final Sugya discusses days of joy and celebration, Yom Kippur and the Fifteenth of Av.
</p><p>
There is, however, a deeper reason for why the Mishnah and Gemara discuss joyous days at the end of Maseches Ta'anis.
</p><p>
(b) The first part of the Mishnah (26b) discusses the fast days of the Seventeenth of Tamuz and the Ninth of Av. On the Seventeenth of Tamuz, Moshe Rabeinu descended the mountain and found that the people had built the Golden Calf. He cast down the Luchos and shattered them. On the Ninth of Av, Hash-m decreed that the Jewish people who were guilty of the sin of the Meraglim would not enter Eretz Yisrael.
</p><p>
The last part of the Mishnah discusses positive things specifically related to those tragic events. The Mishnah relates how Hash-m gave to the Jewish people what they had lost on the tragic occasions of the Seventeenth of Tamuz and Tish'ah b'Av. On Yom Kippur, Hash-m granted atonement to the Jewish people for the sin of the Golden Calf and gave them the second set of Luchos. On the Fifteenth of Av, Hash-m annulled the decree of death for the Jews in the Midbar and permitted the Jewish people to enter Eretz Yisrael. (See following Insight.)
</p><p>


<font><b>3) 'ON THE DAY OF THE JOY OF HIS HEART'</b></font><b>
<br>QUESTION:</b> The Mishnah (26b) states that 'there were no Yamim Tovim for the Jewish people like the Fifteenth of Av and Yom Kippur... and so it says (Shir ha'Shirim 3:11), 'Daughters of Yerushalayim, go out and see Shlomo in the crown with which his mother crowned him on his wedding day' -- this refers to the day of the giving of the Torah, 'And on the day of the joy of his heart' -- this refers to the building of the Beis ha'Mikdash that will be rebuilt speedily in our days.'
</p><p>
What is the connection between the statement that there were no Yamim Tovim like the Fifteenth of Av and Yom Kippur and the verse in Shir ha'Shirim? This question is especially difficult in light of the fact that the Mishnah introduces the verse with the words 'and so it says,' which clearly imply that the verse <i>proves</i> that the Fifteenth of Av and Yom Kippur were days of joy.
</p><p>
<b>ANSWER: RASHI</b> (26b, DH Zeh Matan Torah) explains that 'the day of the giving of the Torah' mentioned in the Mishnah refers to Yom Kippur, when Hash-m gave the second set of Luchos to Moshe Rabeinu after He forgave the people for the sin of the Golden Calf which occurred on the Seventeenth of Tamuz. (See previous Insight.)
</p><p>
How, though, are we to understand the reference to 'the building of the Beis ha'Mikdash that will be rebuilt speedily in our days'? In what way is the Beis ha'Mikdash related directly to the Fifteenth of Av or to Yom Kippur? (See Bartenura.)
</p><p>
Perhaps the Mishnah understands that the verse refers not to the building of the <i>first</i> Beis ha'Mikdash, but rather, as the Mishnah itself says, to 'the Beis ha'Mikdash that will be rebuilt speedily in our days' -- the <i>third</i> Beis ha'Mikdash. When Mashi'ach comes and the third Beis ha'Mikdash is built, the sin which brought about the destruction of the Beis ha'Mikdash on Tish'ah b'Av will have been rectified and the Jewish people will be completely righteous in the eyes of Hash-m. Hence, the happiness of 'the day of the building of the Beis ha'Mikdash' refers to the rejoicing in the complete forgiveness of the sins of Tish'ah b'Av which precipitated the destruction of the Beis ha'Mikdash.
</p><p>
The Jewish people received a taste of that complete forgiveness, on a limited scale, on the Fifteenth of Av over three millennia ago as they traveled to Eretz Yisrael in the Midbar. On that day, Hash-m allowed the sinners who were still alive to enter Eretz Yisrael (see Insights to Ta'anis 30:1). On the same date the Jewish people can anticipate with eagerness the 'day of the joy of his heart,' the long-awaited moment of the restoration of the Beis ha'Mikdash. Accordingly, the Mishnah indeed cites a source for the celebrations of the Fifteenth of Av and for the rejoicing of Yom Kippur.
</p><p>
These days were proclaimed to be days of joy and celebration in the hope that the fast days of the Seventeenth of Tamuz and the Ninth of Av themselves will be transformed into days of joy and celebration, as the prophet said: 'The fast of the fourth [month] (17 Tamuz), the fast of the fifth (9 Av), the fast of the seventh (3 Tishrei), and the fast of the tenth (10 Teves) will be for the house of Yehudah for joy and happiness, and for days of festivity' (Zecharyah 8:19). May this prophecy be fulfilled speedily in our days. (M. Kornfeld)
</p><p>


<font><b>4) THE DANCE OF THE TZADIKIM</b></font><b>
<br>QUESTION:</b> The Mishnah (26b) describes how the young women danced in the vineyards on the Fifteenth of Av and on Yom Kippur. The Gemara here concludes the Maseches by saying that in the future, Hash-m will make a circle of Tzadikim. The Shechinah will sit inside the circle, and the Tzadikim will point towards the center of the circle and declare, 'This is my G-d, we will rejoice in His salvation.'
</p><p>
What is the meaning of this circle of Tzadikim?
</p><p>
<b>ANSWER:</b> The Gemara's description of the circle of Tzadikim as they point to the Shechinah in the center teaches that every Tzadik has his own unique approach to Avodas Hash-m which differs from the approach of the other Tzadik (and sometimes even appears to be the exact opposite). All of the Tzadikim together comprise the full circle. Each successive Tzadik around the circle faces a slightly different direction, such that those at opposite sides face opposite directions. Nevertheless, they are all equidistant from the center. This alludes to the fact that all of their different approaches to serving Hash-m are acceptable, as long as their primary goal is Kidush Shem Shamayim. In the future, Hash-m will reveal that the approaches of all of the Tzadikim in the world were l'Shem Shamayim, and that even though they followed different approaches, they all strove to fulfill the will of Hash-m. (<b>RAV LEIBELE EIGER</b> in <b>TORAS CHESED</b>, in the name of his grandfather, <b>REBBI AKIVA EIGER</b>)
</p><p>
(In <b>KOVETZ <b><b>ES</b></b> HE'ASEF</b>, Rav Yakov D. Homnick adds that not only are all of the unique Derachim of the Tzadikim acceptable, but they are <i>necessary</i>, because if any single Tzadik does not fulfill his particular form of service of Hash-m, the 'circle' around Hash-m is incomplete.)
</p><p>
The connection between the description of the future dance of the Tzadikim and the previous Sugya which discusses the Fifteenth of Av is that the celebration of the Fifteenth of Av represents the Simchah that the Jewish people will experience when the final redemption arrives and the third Beis ha'Mikdash is built. (See previous Insight.) This redemption will come about through the Achdus, unity, of the Jewish people, as the Midrash explains on the verse, 'va'Yehi b'Yeshurun Melech b'Hisasef Roshei Am, Yachad Shivtei Yisrael' -- 'He is King in Yeshurun when the leaders of the people gather themselves <i>together</i>, when the tribes of Yisrael <i>are united</i>' (Devarim 33:5). The events which the Fifteenth of Av celebrates are events which brought about Achdus among the people (for example, the tribes became permitted to marry into one another, and the tribe of Binyamin was allowed back into the nation), and that is why the Mishnah says that 'anyone who does not know his tribe (that is, the day on which he is supposed to bring the wood for the Mizbe'ach)' brings the wood on the Fifteenth of Av. That is also why that day was designated for making Shiduchim.
</p><p>
This also explains why, on the Fifteenth of Av, the young women lent each other their garments, thereby creating a tremendous atmosphere of Achdus, despite the fact that the Gemara (Megilah 13a) says that the nature of a woman is to feel jealous of the beauty of another woman.
<br> 
<br>(Rav Homnick demonstrates that the declarations of the young women during their dance reflected their Achdus as well. When each individual recognizes her own unique strengths and approach to serving Hash-m, and all serve Hash-m together in their unique ways, they create Achdus, as the circle of the Tzadikim demonstrates.)
</p><p>
For this reason, Maseches Ta'anis concludes with a description of the circle of the Tzadikim. The Gemara concludes its discussion of the days of mourning for the destruction of Yerushalayim and the Beis ha'Mikdash by showing how to unite the nation and to merit the final redemption and the rebuilding of Yerushalayim and the Beis ha'Mikdash, may we merit to witness it speedily in our days.
</p><p>


lvr: 29
dfh: a
trd:
<font face='Times New Roman, Arial, Helvetica' size='+1'>
<center>
<h2>Dafyomi Advancement Forum</h2>
<b>www.dafyomi.co.il</b><p>
<font size='+2'><i>- missing page notice -</i></font>
</p></center>
<p>

</p><center>
<table border='0' cellpadding='2' cellspacing='0' width='463'>
<tbody><tr>
<td><font face='Times New Roman, Arial, Helvetica' size='+1'>We are sorry, but the page that you wish to view has been moved or does not exist on our servers.<p>  Please send us an 


