Tuesday, November 20, 2007

Some Gemara Berachos Notes from Our Shiur

Made by ari and yossi
Tosfos ג: - Yhe Shem rabah mvarach is said in aramiac so the angels won’t understand it
יהי שמי רבא מברך

Gemara- There are three reasons you can’t enter a churban
A) Suspicion that you might do something immoral
B) The building might fall
C) Demons might be there
Why do we need all three reasons? Why not one?
It comes to teach you that one reason doesn’t apply another one might apply

We see there are cases where only one answer applies which implies that all reasons are necessary.
רבנו צדוקIn the destruction of the בית המקדש there were three steps
1) שכינה left
2) בית המקדש destroyed
3) בני ישראל sent to גלות
A person who wants to leave Judaism his יצר הרע first attacks his emotion (heart) then his intellect (brain)

ל: That a person who is doing a מצוה even though You know he is doing it wrong you shouldn’t stop
לא: It is better to pray alone with moreכוונה than with a מנין and no כוונה

It says that one who goes by the חומרא even though the הלכה is להקאל you are an idiot.
רב צדוק -There are some reasons you can hold like the חומרא:
1) You can hold the חומרא if you hold the הלכה is the like the חומרא
2) Love of G-d hold the חומרא to give a gift to G-d
3) Fear of G-d you can do the חומרא to show your fear of G-d
4) To distance one’s self from this world
5) If you start to hold like a חומרא which others hold like you can
This only applies to אדםמקום not בין אדם לחברו
By בין אדם לחברו you can be מחמיר
דובר צדק- A Chasid is one who distances himself from תווה קנאה וכבוד
Torah fights תווה because one should want to own and study torah
עבודה fights כבוד and עבודה means work in the בית המקדש but now days תפילה
Because if one humbles himself before ה' he want the כבוד
Doing חסד fights קנאה and all קנאה causes all עברות בין אדם לחברו
The mishna list each vs. its opposite backwards 1st mishna lists 1) תורה 2) עבודה 3) גמילות חסדים
2nd mishna- 1) קנאה 2) תאווה 3) כבוד
7 things bring צרעת one of them is קנאה
To be רע you have to be mean against your friends and that’s why we send a מצורע out of the camp to learn the fundamentals of being a good Jew.
Rabi Yossi says there is a contradiction one פסוק saysה' will help Yaakov and another says that Yaakov was scared of עשו and davened to ה' to protect him but ה' promised to help Yaakov and we know all positive נבוא must come true
רב צדוק says that Yaakov knew the promise would be fulfilled but he was davening to ה' that he would not have to do an עברה when he encounters עשו
ר' יוחנן says one who סומך גולה לתפילה של ערבית is a בן עולם הבא
מהר"ל- people who want to be in עולם הבא are סומך תפילה
רבי יהושע בן לוי- you say ש"ע first then שמע
He brings a pasook and a סברא
סברא- that בני ישראל where allowed to leave at night but then they left at morning
But at night doesn’t count because they let at the day
Pasook- vshachbcha ovkumecha that just like the morning you get up say שמע and then ש"ע so too at night say שמע then ש"ע
רבי יהושע- no just like at day the first thing you after you get up is שמע so too by night right before you lie down say שמע
Question: Do you say I need to סומך גולה לתפילה so I have תפילה or I am saying תפילה so I need to סומך גולה לתפילה
רש"י- 1st opinion- That in תהילים it says ה' צורי וגואלי next to יענך ה' which shows you need the גאולה next to תפילה 2nd opinion- The ירושלמיsays that one who doesn’t say תפילה and only says the גאולה is like making the king come and you run away from the king before you make a request
ר' זבין- Wants to prove from the לשון of סומך גאולה לתפילה that since it says bring the גאולה to the תפילה
The צל"ח answers that שמע can be said at משיכיר (dawn) and ש"ע at sunrise so instead of bringing ש"ע to שמע they did the opposite which fits the language of סומך גאולה לתפיל
מהרש"ל- Says that יהיו לרצון אמרפי...וגואלי is split into two parts and יענך ה' is telling you the result that ה' will listen
יהיו לרצון אמרפי is teaching you גאולה and ה' צורי וגואלי is teaching you תפילה
רבנו יונה- We say גאולה then we daven because we are עבדים and עבדים are עובד
2nd answer- we have בטחון and people have בטחון ask בקשות so after saying the גאולה we daven ש"ע
רבנו יונה- If you daven מעריב early you say all the paragraphs before and after שמע without ה'’s name and then ש"ע and later at the appropriate time you say שמע at home with ה'’s name and then a voluntary ש"ע
This shows that he holds that the main thing is גאולה by saying that once you mention גאולה you must say a תפילה
Rav shlomo zlaman aurebach- We don’t hold like רבנו יונה because now days we have a distracted ש"ע and it is inappropriate to add a ש"ע without having a proper כוונה
We call ברוך ה' לעולם a Part of ש"ע which continues the גאולה
When one comes late to מעריב and starts ש"עbefore שמע is skipped גאולה and we know that ברוך ה'is גאולה so you should say ש"ע then say all of שמע and then say ברוך ה' instead of a voluntary ש"ע
2nd suggestion- maybe if you come late and you need to say גאולה say a פסוק of גאולה then start ש"ע
According to רבנו יונה this won’t work because even you say all of the ברכות without ה'’s name and שמע it isn’t גאולה and you have to say it all over again later withה'’s name
According to the גרא saying שמע must fulfill the mitzvah of שמע in order for it to count towards סומך לגאולה
So on שבת if you say שמע before davening and then say it again in davening it doesn’t count as a real גאולה
If you can say a voluntary ש"ע why can’t you say a voluntary גאולה
Saying another שמע won’t work because it is only תורה and not a voluntary גאולה
מהרש"ל- Earlier It says his explanation of the pasookim
He says you can’t ask on him that because the pasook (according to him) of תפילה comes before גאולה we should say תפילה first
You can’t because we only say גאולה to introduce the תפילה
The Gemara later on says that you should be סומך because it will protect you from getting hurt
This helps you understand the אור זרוע- So the pasook says יום צרע to show you that you are סומך only on days where you are in stress so on שבת you don’t have to be סומך
תוספות ד: רבי יוחנן – People who say ברוך ה' how are they סומך גאולה if they interrupt the גאולה by saying it?
It’s a גאולה אריכתא since the רבנן made it so the early comers would say it so those who come late can catch up
Also ברוך ה' has 18 pasookim which says G-d’s name 18 times like the ברכות in ש"ע (implies that it is a תפילה)
The בה"ג paskins like ר' יוחנן
ר' עמרם גאון says that the reason we say קדיש at מעריב to show you don’t need to be סומך because מעריב is voluntary not obligatory
ר' עמרם makes no sense because then ר' יוחנן would hold it is voluntary and we would have to paskin like him but we paskin it is obligatory
We do paskin מעריב is obligatory and that you have to סומך
תוספי תוספות- Even though we interrupt between שמע and ש"ע in מעריב by saying השכבנו and we say ברוך ה', he says that ברוך has G-d’s name 18 times so for those who don’t know how to say ש"ע can just say ברוך and be יוצא and after they established to say ירו עינינו
There were some גדולים that didn’t say ברוך ה' because they didn’t like the answer that it is a גאולה אריכתא
רבנו יונה- The reason השכבנו is a גאולה ארכתא because it has a theme of גאולה because ב"י was afraid at the גאולה and said a תפילה so השכבנו represents the תפילה that they said
ר' בכהופר- maybe השכבנו was said as part of the ברכות of שמע and then they would go to sleep but once they made מעריב obligatory they put השכבנו with שמע into תפילה and the קדיש they would say even though it might be an interruption
רבנו יונה- why isn’t ברוך ה' a הפסק ?
When ערבית was voluntary they would say שמע with the ציבור and then say ברוך ה' because it says G-d’s name 18 times and then say ירו עינינו then a קדיש
Once they made מעריב obligatory ברוך isn’t considered a הפסק because it became part of the structure (מתבע תפילה) of davening
אישי ישראל- the one interruption one can make between גאולה and תפילה is if you finished saying גאל ישראל you may answer to someone else’s גאל ישראל but the best thing is to start ה' שפתי or finish the bracha with the chazzan so you won’t have to answer אמן
רמ"א- You have to be סומך on יום טוב because it is a יום דין
משנה ברורה- you don’t have to be סומך on יום טוב because it isn’t a יום צער

ציץ אליעזר- people don’t daven וותיקין but if they got to shul at that time even though there is no מנין but there will be one in ten minutes he can daven without a מנין and then stop right before תחנון and then continue with the מניון in order that his תפילות should mix with the מנין’s
The proof for this is from the צל"ח that if someone came late to the מנין and they finished ש"ע he can daven with them as long as they are still praising ה' like אשרי and ובא לציון your תפילות are accepted with them as the פסוק says on דף ו.
If you come late and you are davening שחרית when the מנין is saying מוסף it counts as תפילה בצבור the מגן אברהם says that it only works in shul and if you are davening שחרית at home and the מנין is davening מוסף it doesn’t work
הגהות חדושים- if you daven at home your תפילות aren’t heard but the next time you daven in shul your תפילות go up with those of the תפילה in shul
If you have 50 ש"ע without כוונה and the 51st is with כוונה they all go up with the 51st
The צל"ח says that if there is a shul in his town and doesn’t daven there he is called a bad neighbor of ה'
If there is a shul right next to his house and his window faces the shul he can face the shul and be part of the minyan even though he is part of the minyan he isn’t in shul and is still called a bad neighbor
And it is bad for people to daven in the hall next to the main sanctuary torah
הליכות שלמה- It is better to daven at a minyan that you would have more כוונה at even though you might have to cut out early or come later
Even if you are going to miss פסוקי דזמרא the קדיש at the end and קריאת התורה
When you cut out early make it clear why you’re leaving so people won’t think you hate תפילה (ח"ו)
Rav Shomo Zalman Aurebach-If there are 9 people needing a 10th and you know that if you go you will have less כוונה can you say no?
If it is a descent minyan he should daven with them but if it is a bad miyan he doesn’t have to
Just sitting there and answering won’t work according to the משנה ברורה because according to it 10 people have to start ש"ע together but according to the רמב"ם only six need to start
If there are two אבלים you can divide the minyan in to two separate ones but if you don’t have to you shouldn’t because ברוב עם הדרת מלך
If someone is davening in a set minyan even if his set minyan in is in the hall he isn’t called a bad neighbor
If there is a minyan at a guy’s house (not your set one) you can only daven there if it is a חסד
מהר"ל- you are יוצא the מצוה of תלמוד תורה only when learning with two people
גר"א- you can’t think words of תורה until you say the ברכות התורה s
רב צדוק- If you say over a word of Torah to your friend it is engraved in the souls of Jews and all the souls make up the ספר הזכרונות
It says ראובן saved יוסף and if he knew it would have been written in the torah he would have carried yosef on his soldiers
They didn’t realize at their time that it was efficient enough to be written in תנ"ך
Chazal writes that in the past when a person writes in down a נביא wrote it down now days ה' and אלי-הו writes it in the hearts of קלל ישראל
גמרא ו:- If a person goes to shul regularly and doesn’t go one day ה' asks where is he
If he didn’t come for a מצוה then he gets light but if he w\ent for a regular thing then he doesn’t get light
If ה' comes to shul and doesn’t find ten people he gets “angry”
מהרש"א- the case is when 9 people come and the 10th guy doesn’t come on time
A person who makes a permanent place for his תפילה he will be compared to the students of Abraham when he dies
רבנו יונה- This isn’t talking about a place in shul since the whole place is a place of תפילה the גמרא is talking about a home daven in the same place the ירושלמיsays that anyone who makes a permanent place to daven in his house he is surrounded by a מחיצה of ברזל and it makes you an ענב and a חסיד
Just because a person davens in the same place we give him such great praise that he is a student of אברהם?
It isn’t that he is making a permanent place it is that he loves tefillah so much that he makes sure to daven in the same place
It isn’t enough to have a permanent place he has to have a known place and a set place
מחלוקת in the ירושלמי about מקום קבוע
Opinion #1- You have to have a set place in shul
Opinion #2- if you daven alone there is a iron wall around you
Answer- one is talking about a person davening alone and the other is one who is davening in a minyan
רבנו יונה- it is good to daven at home and at shul but a home you need to have a set place and in shul you can daven anywhere
ר"ש סיריליאו- Home is bad when you are just davening but home is good when you are davening at the same time as a minyan and you can daven at home because you learn torah there
שערי תורה- Home is bad without a minyan and good at home when there is a minyan in your house
Two reasons for a מקום קבוע- #1- it is like a קרבן
#2- to have better כוונה
So if you have better כוונה in a different seat according to #1 you can’t switch but according to #2 you can
רא"ש- you need a מקום קבוע because of #1 Home is always bad and if you have a set place it doesn’t matter but that contradicts so he answers that a set place in shul is good not everywhere and a minyan is only good at shul
רבנו יונה- you need a מקום קבוע because of #2 and because of this at home you need a set place but in shul everywhere will give you the same כוונה

Encyclopedia תלמודית- the רא"ש says you can forbid someone from sitting in your seat if it is your מקום קבוע by taking a נדר
You can’t make נדר on things that the whole community owns like the ארון but a private seat that you bought you can make a נדר on it
מאירי- you can’t make a נדר on a מקום קבוע because the whole shul is your מקום קבוע and that seat is yours to keep order in the shul

Anyone can sell their מקום קבוע and pocket the money because you aren’t taking the קדושה from the seat
The exception is that when you build the shul they can make a תקנע that you are only buying that seat for those years high holidays
If a חשוב person has a seat in shul and his son is a terrible person and the father dies the son inherits the seat and can sit in it
If someone has a seat that he doesn’t use he must rent out the seat for a proper price
If someone has a seat and the shul wants to put a seat in the aisle next to your seat you can forbid the shul from building it
If someone owns a bench and they want to extend it and the person who sits at the end doesn’t want it to happen the shul can’t extend it
If the people in the back wants to raise their seat in to see the shul they can’t
If they want to raise it a little to help their sight they can if it isn’t noticeable
There is a shul where everyone writes their name on their seat it is like a שטר and you own it
Some אחרונים say the people don’t buy the land that their seat is on but they buy a שבוד on the seat
If a shul is destroyed and the build a new one in the same place everyone has their same seat that was in the old shul
אישי ישראל- Everyone should have a set place in shul or the בית מדרש
תורת חיים- a set place is only for ש"ע
You don’t have to sit in the same place your entire life
You can have a set place for the summer and another for the winter
You can change places for a מצווה or if people around you are bothering even if the guy isn’t talking but is a רשע
If a person is davening at home he should have a set place at home so people in his house won’t bother him
Within 4 אמות it is still considered your מקום קבוע so if someone sits in your seat don’t start a fight just sit close to your regular seat
In shul don’t sit in your fathers place even by woman a daughter shouldn’t sit in their parents set seat unless they get permission from their parents
Don’t daven within the eight טפחים of the entrance so you won’t look out and get distracted
When you enter a room wait a second then start ש"ע

1 comment:

  1. Was it a gemurah shiur or a rav tzadok shiur?[;