This is the first of 13 classes on midrash.
At first the facilitator should explain (or elicit from the group) the need for midrash. Use the first three sources (Isaiah, Amos and Nehemiah) to show that the need for someone to explain the meaning of the text has always been there. The "reprover at the gate" is someone who understands what we would call "the spirit of the text" and stays at the gate chastising those who would use the text to subvert justice.
Second, as an exercise, the participants join in havruta, each trying to decide the meaning of the root D.R.SH. in each of the proposed verses. The facilitator may decide to select a only few verses per havruta, to save time. After, decide as a group how D.R.SH. is to be understood in relation to the text.
Third part of this first class is to read over the guide to discussion below, and use the guide for the first classes. Later, all are able to discuss without using the sheet.
The order of this course is as follows:
Basic Introduction (this one)
Intro class 1, 2 and 3 (https://www.sefaria.org/sheets/119965; https://www.sefaria.org/sheets/119966 and https://www.sefaria.org/sheets/120108)
Aggadic Midrashim I, II, IIIa, IIIb, IV and V (https://www.sefaria.org/sheets/120653; https://www.sefaria.org/sheets/124749; https://www.sefaria.org/sheets/134733; https://www.sefaria.org/sheets/137295; https://www.sefaria.org/sheets/138399 and https://www.sefaria.org/sheets/142279)
Midreshei Halachah I, II and III (https://www.sefaria.org/sheets/145116; https://www.sefaria.org/sheets/122618 and https://www.sefaria.org/sheets/151091)
Enjoy!
People of the Book: Canon, Meaning, and Authority, by Moshe Halbertal
pp. 19-20
The sealing of Scripture arrested the prophetic activity that had been instrumental in its formulation...The moment the text was sealed, authority was removed from the writers of the text and transferred to its interpreters...The sealing of Scriptures does indeed indicate recognition of the exclusive authority of these texts, but at the same time the authority is redistributed. Thus the sealing of the Scriptures instigates a comprehensive upheaval within the Jewish community. The new leadership model of the Torah scholar arises, the religious ideal of Torah study becomes central, and new institutions such as the beit midrash acquire a prestigious position in the community. A new genre of writing also develops, that of interpretive texts linked to Biblical verses.
A Guide for discussing midrash ~ to be used in the introductory classes (after the first exercises)
1. Aesthetic-Artistic concerns:
Can you find a structure in this midrash?
How many voices appear in the midrash?
Are verbal connections being made?
2. Ideological concerns:
What are the ramifications of this midrash?
Are there moral, communal, spiritual messages or values?
Is a spiritual discipline being taught or discussed?
3. Textual concerns:
a. Omnisignificance: Are there words, expressions or letters that are discussed in this midrash? Does the midrash discuss redundancies, or non-essential terms?
b. Gap filling – Are there gaps in the biblical text that need to be filled?
c. Dialogue between distant verses:
Are verses being brought from elsewhere to connect with the main text in this midrash?
i) Contradictory verses or accounts: Is there a contradiction? How is it resolved?
A) Is a harmonization of the accounts or rulings presented?
B) Is one verse reinterpreted in light of the other?
C) Are both verses re-interpreted? Is there a synthesis?
ii) Thematic or linguistic connections:
A) Why are the verses juxtaposed?
Is there a common word of phrase?
Are there puns being used?
Is there a deeper connection between the two verses?
Are there aspects of both verses that were not apparent when each verse was examined individually?
(21) Who cause men to lose their lawsuits, Laying a snare for the reprover at the gate, And wronging by falsehood Him who was in the right.
(7) [Ah,] you who turn justice into wormwood And hurl righteousness to the ground! [Seek the LORD,] (8) Who made the Pleiades and Orion, Who turns deep darkness into dawn And darkens day into night, Who summons the waters of the sea And pours them out upon the earth— His name is the LORD! (9) It is He who hurls destruction upon strongholds, So that ruin comes upon fortresses! (10) They hate the reprover in the gate, And detest him whose plea is just. (11) Assuredly, Because you impose a tax on the poor And exact from him a levy of grain, You have built houses of hewn stone, But you shall not live in them; You have planted delightful vineyards, But shall not drink their wine. (12) For I have noted how many are your crimes, And how countless your sins— You enemies of the righteous, You takers of bribes, You who subvert in the gate The cause of the needy!
(1) the entire people assembled as one man in the square before the Water Gate, and they asked Ezra the scribe to bring the scroll of the Teaching of Moses with which the LORD had charged Israel. (2) On the first day of the seventh month, Ezra the priest brought the Teaching before the congregation, men and women and all who could listen with understanding. (3) He read from it, facing the square before the Water Gate, from the first light until midday, to the men and the women and those who could understand; the ears of all the people were given to the scroll of the Teaching. (4) Ezra the scribe stood upon a wooden tower made for the purpose, and beside him stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah at his right, and at his left Pedaiah, Mishael, Malchijah, Hashum, Hashbaddanah, Zechariah, Meshullam. (5) Ezra opened the scroll in the sight of all the people, for he was above all the people; as he opened it, all the people stood up. (6) Ezra blessed the LORD, the great God, and all the people answered, “Amen, Amen,” with hands upraised. Then they bowed their heads and prostrated themselves before the LORD with their faces to the ground. (7) Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites explained the Teaching to the people, while the people stood in their places. (8) They read from the scroll of the Teaching of God, translating it and giving the sense; so they understood the reading.
(כא) וַיֶּעְתַּ֨ר יִצְחָ֤ק לַֽה' לְנֹ֣כַח אִשְׁתּ֔וֹ כִּ֥י עֲקָרָ֖ה הִ֑וא וַיֵּעָ֤תֶר לוֹ֙ ה' וַתַּ֖הַר רִבְקָ֥ה אִשְׁתּֽוֹ׃ (כב) וַיִּתְרֹֽצֲצ֤וּ הַבָּנִים֙ בְּקִרְבָּ֔הּ וַתֹּ֣אמֶר אִם־כֵּ֔ן לָ֥מָּה זֶּ֖ה אָנֹ֑כִי וַתֵּ֖לֶךְ לִדְרֹ֥שׁ אֶת־ה'׃ (כג) וַיֹּ֨אמֶר ה' לָ֗הּ שְׁנֵ֤י גיים [גוֹיִם֙] בְּבִטְנֵ֔ךְ וּשְׁנֵ֣י לְאֻמִּ֔ים מִמֵּעַ֖יִךְ יִפָּרֵ֑דוּ וּלְאֹם֙ מִלְאֹ֣ם יֶֽאֱמָ֔ץ וְרַ֖ב יַעֲבֹ֥ד צָעִֽיר׃ (כד) וַיִּמְלְא֥וּ יָמֶ֖יהָ לָלֶ֑דֶת וְהִנֵּ֥ה תוֹמִ֖ם בְּבִטְנָֽהּ׃
(21) Isaac pleaded with the LORD on behalf of his wife, because she was barren; and the LORD responded to his plea, and his wife Rebekah conceived. (22) But the children struggled in her womb, and she said, “If so, why do I exist?” She went to D.R.SH. of the LORD, (23) and the LORD answered her, “Two nations are in your womb, Two separate peoples shall issue from your body; One people shall be mightier than the other, And the older shall serve the younger.” (24) When her time to give birth was at hand, there were twins in her womb.
(יד) וַיַּרְא֙ חֹתֵ֣ן מֹשֶׁ֔ה אֵ֛ת כָּל־אֲשֶׁר־ה֥וּא עֹשֶׂ֖ה לָעָ֑ם וַיֹּ֗אמֶר מָֽה־הַדָּבָ֤ר הַזֶּה֙ אֲשֶׁ֨ר אַתָּ֤ה עֹשֶׂה֙ לָעָ֔ם מַדּ֗וּעַ אַתָּ֤ה יוֹשֵׁב֙ לְבַדֶּ֔ךָ וְכָל־הָעָ֛ם נִצָּ֥ב עָלֶ֖יךָ מִן־בֹּ֥קֶר עַד־עָֽרֶב׃ (טו) וַיֹּ֥אמֶר מֹשֶׁ֖ה לְחֹתְנ֑וֹ כִּֽי־יָבֹ֥א אֵלַ֛י הָעָ֖ם לִדְרֹ֥שׁ אֱלֹקִֽים׃ (טז) כִּֽי־יִהְיֶ֨ה לָהֶ֤ם דָּבָר֙ בָּ֣א אֵלַ֔י וְשָׁ֣פַטְתִּ֔י בֵּ֥ין אִ֖ישׁ וּבֵ֣ין רֵעֵ֑הוּ וְהוֹדַעְתִּ֛י אֶת־חֻקֵּ֥י הָאֱלֹקִ֖ים וְאֶת־תּוֹרֹתָֽיו׃
(14) But when Moses’ father-in-law saw how much he had to do for the people, he said, “What is this thing that you are doing to the people? Why do you act alone, while all the people stand about you from morning until evening?” (15) Moses replied to his father-in-law, “It is because the people come to me to D.R.SH. of God. (16) When they have a dispute, it comes before me, and I decide between one person and another, and I make known the laws and teachings of God.”
(טז) וְאֵ֣ת ׀ שְׂעִ֣יר הַֽחַטָּ֗את דָּרֹ֥שׁ דָּרַ֛שׁ מֹשֶׁ֖ה וְהִנֵּ֣ה שֹׂרָ֑ף וַ֠יִּקְצֹף עַל־אֶלְעָזָ֤ר וְעַל־אִֽיתָמָר֙ בְּנֵ֣י אַהֲרֹ֔ן הַנּוֹתָרִ֖ם לֵאמֹֽר׃
(16) Then Moses D.R.SH. D.R.SH. about the goat of sin offering, and it had already been burned! He was angry with Eleazar and Itamar, Aaron’s remaining sons, and said,
(יב) אֶ֕רֶץ אֲשֶׁר־ה' אֱלֹקֶ֖יךָ דֹּרֵ֣שׁ אֹתָ֑הּ תָּמִ֗יד עֵינֵ֨י ה' אֱלֹקֶ֙יךָ֙ בָּ֔הּ מֵֽרֵשִׁית֙ הַשָּׁנָ֔ה וְעַ֖ד אַחֲרִ֥ית שָׁנָֽה׃ (ס)
(12) It is a land which the LORD your God D.R.SH., on which the LORD your God always keeps His eye, from year’s beginning to year’s end.
(ב) וְאִם־לֹ֨א קָר֥וֹב אָחִ֛יךָ אֵלֶ֖יךָ וְלֹ֣א יְדַעְתּ֑וֹ וַאֲסַפְתּוֹ֙ אֶל־תּ֣וֹךְ בֵּיתֶ֔ךָ וְהָיָ֣ה עִמְּךָ֗ עַ֣ד דְּרֹ֤שׁ אָחִ֙יךָ֙ אֹת֔וֹ וַהֲשֵׁבֹת֖וֹ לֽוֹ׃
(2) If your fellow does not live near you or you do not know who he is, you shall bring it home and it shall remain with you until your fellow D.R.SH. for it; then you shall give it back to him.
A first exercise: with your chavruta, using the context, guess the meaning of the root D.R.SH. in each of those verses above.
(ו) דִּרְשׁ֥וּ ה' בְּהִמָּצְא֑וֹ קְרָאֻ֖הוּ בִּֽהְיוֹת֥וֹ קָרֽוֹב׃ (ז) יַעֲזֹ֤ב רָשָׁע֙ דַּרְכּ֔וֹ וְאִ֥ישׁ אָ֖וֶן מַחְשְׁבֹתָ֑יו וְיָשֹׁ֤ב אֶל־ה' וִֽירַחֲמֵ֔הוּ וְאֶל־אֱלֹקֵ֖ינוּ כִּֽי־יַרְבֶּ֥ה לִסְלֽוֹחַ׃
(6) D.R.SH. ye the LORD while He can be found, call to Him while He is near. (7) Let the wicked give up his ways, the sinful man his plans; let him turn back to the LORD, and He will pardon him; to our God, for he freely forgives.
(יב) כִּ֣י כֹ֥ה אָמַ֛ר ה' אָנ֣וּשׁ לְשִׁבְרֵ֑ךְ נַחְלָ֖ה מַכָּתֵֽךְ׃ (יג) אֵֽין־דָּ֥ן דִּינֵ֖ךְ לְמָז֑וֹר רְפֻא֥וֹת תְּעָלָ֖ה אֵ֥ין לָֽךְ׃ (יד) כָּל־מְאַהֲבַ֣יִךְ שְׁכֵח֔וּךְ אוֹתָ֖ךְ לֹ֣א יִדְרֹ֑שׁוּ כִּי֩ מַכַּ֨ת אוֹיֵ֤ב הִכִּיתִיךְ֙ מוּסַ֣ר אַכְזָרִ֔י עַ֚ל רֹ֣ב עֲוֺנֵ֔ךְ עָצְמ֖וּ חַטֹּאתָֽיִךְ׃ (טו) מַה־תִּזְעַק֙ עַל־שִׁבְרֵ֔ךְ אָנ֖וּשׁ מַכְאֹבֵ֑ךְ עַ֣ל ׀ רֹ֣ב עֲוֺנֵ֗ךְ עָֽצְמוּ֙ חַטֹּאתַ֔יִךְ עָשִׂ֥יתִי אֵ֖לֶּה לָֽךְ׃
(12) For thus said the LORD: Your injury is incurable, your wound severe; (13) No one pleads for the healing of your sickness, there is no remedy, no recovery for you. (14) All your lovers have forgotten you, they do not D.R.SH. you; for I have struck you as an enemy strikes, with cruel chastisement, because your iniquity was so great and your sins so many. (15) Why cry out over your injury, that your wound is incurable? I did these things to you because your iniquity was so great and your sins so many.
(א) אַחֲרֵי־כֵ֗ן פָּתַ֤ח אִיּוֹב֙ אֶת־פִּ֔יהוּ וַיְקַלֵּ֖ל אֶת־יוֹמֽוֹ׃ (פ) (ב) וַיַּ֥עַן אִיּ֗וֹב וַיֹּאמַֽר׃ (ג) יֹ֣אבַד י֭וֹם אִוָּ֣לֶד בּ֑וֹ וְהַלַּ֥יְלָה אָ֝מַ֗ר הֹ֣רָה גָֽבֶר׃ (ד) הַיּ֥וֹם הַה֗וּא יְֽהִ֫י חֹ֥שֶׁךְ אַֽל־יִדְרְשֵׁ֣הוּ אֱל֣וֹקַּ מִמָּ֑עַל וְאַל־תּוֹפַ֖ע עָלָ֣יו נְהָרָֽה׃
(1) Afterward, Job began to speak and cursed the day of his birth. (2) Job spoke up and said: (3) Perish the day on which I was born, and the night it was announced, “A male has been conceived!” (4) May that day be darkness; may God above have no D.R.SH. for/about it; may light not shine on it;
(ג) וַיֹּ֤אמֶר מֶֽלֶךְ־יִשְׂרָאֵל֙ אֶל־עֲבָדָ֔יו הַיְדַעְתֶּ֕ם כִּֽי־לָ֖נוּ רָמֹ֣ת גִּלְעָ֑ד וַאֲנַ֣חְנוּ מַחְשִׁ֔ים מִקַּ֣חַת אֹתָ֔הּ מִיַּ֖ד מֶ֥לֶךְ אֲרָֽם׃ (ד) וַיֹּ֙אמֶר֙ אֶל־יְה֣וֹשָׁפָ֔ט הֲתֵלֵ֥ךְ אִתִּ֛י לַמִּלְחָמָ֖ה רָמֹ֣ת גִּלְעָ֑ד וַיֹּ֤אמֶר יְהֽוֹשָׁפָט֙ אֶל־מֶ֣לֶךְ יִשְׂרָאֵ֔ל כָּמ֧וֹנִי כָמ֛וֹךָ כְּעַמִּ֥י כְעַמֶּ֖ךָ כְּסוּסַ֥י כְּסוּסֶֽיךָ׃ (ה) וַיֹּ֥אמֶר יְהוֹשָׁפָ֖ט אֶל־מֶ֣לֶךְ יִשְׂרָאֵ֑ל דְּרָשׁ־נָ֥א כַיּ֖וֹם אֶת־דְּבַ֥ר ה'׃ (ו) וַיִּקְבֹּ֨ץ מֶֽלֶךְ־יִשְׂרָאֵ֥ל אֶֽת־הַנְּבִיאִים֮ כְּאַרְבַּ֣ע מֵא֣וֹת אִישׁ֒ וַיֹּ֣אמֶר אֲלֵהֶ֗ם הַאֵלֵ֞ךְ עַל־רָמֹ֥ת גִּלְעָ֛ד לַמִּלְחָמָ֖ה אִם־אֶחְדָּ֑ל וַיֹּאמְר֣וּ עֲלֵ֔ה וְיִתֵּ֥ן אדושם בְּיַ֥ד הַמֶּֽלֶךְ׃ (ז) וַיֹּ֙אמֶר֙ יְה֣וֹשָׁפָ֔ט הַאֵ֨ין פֹּ֥ה נָבִ֛יא לַה' ע֑וֹד וְנִדְרְשָׁ֖ה מֵאוֹתֽוֹ׃ (ח) וַיֹּ֣אמֶר מֶֽלֶךְ־יִשְׂרָאֵ֣ל ׀ אֶֽל־יְהוֹשָׁפָ֡ט ע֣וֹד אִישׁ־אֶחָ֡ד לִדְרֹשׁ֩ אֶת־ה' מֵאֹת֜וֹ וַאֲנִ֣י שְׂנֵאתִ֗יו כִּ֠י לֹֽא־יִתְנַבֵּ֨א עָלַ֥י טוֹב֙ כִּ֣י אִם־רָ֔ע מִיכָ֖יְהוּ בֶּן־יִמְלָ֑ה וַיֹּ֙אמֶר֙ יְה֣וֹשָׁפָ֔ט אַל־יֹאמַ֥ר הַמֶּ֖לֶךְ כֵּֽן׃
(3) The king of Israel said to his courtiers, “You know that Ramoth-gilead belongs to us, and yet we do nothing to recover it from the hands of the king of Aram.” (4) And he said to Jehoshaphat, “Will you come with me to battle at Ramoth-gilead?” Jehoshaphat answered the king of Israel, “I will do what you do; my troops shall be your troops, my horses shall be your horses.” (5) But Jehoshaphat said further to the king of Israel, “Please, first D.R.SH. the LORD.” (6) So the king of Israel gathered the prophets, about four hundred men, and asked them, “Shall I march upon Ramoth-gilead for battle, or shall I not?” “March,” they said, “and the Lord will deliver [it] into Your Majesty’s hands.” (7) Then Jehoshaphat asked, “Isn’t there another prophet of the LORD here through whom we can D.R.SH.?” (8) And the king of Israel answered Jehoshaphat, “There is one more man through whom we can D.R.SH. the LORD; but I hate him, because he never prophesies anything good for me, but only misfortune—Micaiah son of Imlah.” But King Jehoshaphat said, “Don’t say that, Your Majesty.”
(כא) וַיִּתְחַזֵּ֣ק אֲבִיָּ֔הוּ וַיִּ֨שָּׂא־ל֔וֹ נָשִׁ֖ים אַרְבַּ֣ע עֶשְׂרֵ֑ה וַיּ֗וֹלֶד עֶשְׂרִ֤ים וּשְׁנַ֙יִם֙ בָּנִ֔ים וְשֵׁ֥שׁ עֶשְׂרֵ֖ה בָּנֽוֹת׃ (ס) (כב) וְיֶ֙תֶר֙ דִּבְרֵ֣י אֲבִיָּ֔ה וּדְרָכָ֖יו וּדְבָרָ֑יו כְּתוּבִ֕ים בְּמִדְרַ֖שׁ הַנָּבִ֥יא עִדּֽוֹ׃ (כג) וַיִּשְׁכַּ֨ב אֲבִיָּ֜ה עִם־אֲבֹתָ֗יו וַיִּקְבְּר֤וּ אֹתוֹ֙ בְּעִ֣יר דָּוִ֔יד וַיִּמְלֹ֛ךְ אָסָ֥א בְנ֖וֹ תַּחְתָּ֑יו בְּיָמָ֛יו שָׁקְטָ֥ה הָאָ֖רֶץ עֶ֥שֶׂר שָׁנִֽים׃ (פ)
(21) But Abijah grew powerful; he married fourteen wives and begat twenty-two sons and sixteen daughters. (22) The other events of Abijah’s reign, his conduct and his acts, are recorded in the MIDRASH of the prophet Iddo. (23) Abijah slept with his fathers and was buried in the City of David; his son Asa succeeded him as king. The land was untroubled for ten years.
(24) The invading army of Aram had come with but a few men, but the LORD delivered a very large army into their hands, because they had forsaken the LORD God of their fathers. They inflicted punishments on [King] Joash. (25) When they withdrew, having left him with many wounds, his courtiers plotted against him because of the murder of the sons of Jehoiada the priest, and they killed him in bed. He died and was buried in the City of David; he was not buried in the tombs of the kings. (26) These were the men who conspired against him: Zabad son of Shimeath the Ammonitess, and Jehozabad son of Shimrith the Moabitess. (27) As to his sons, and the many pronouncements against him, and his rebuilding of the House of God, they are recorded in the MIDRASH in the book of the kings. His son Amaziah succeeded him as king.
(9) On the first day of the first month the journey up from Babylon was started, and on the first day of the fifth month he arrived in Jerusalem, thanks to the benevolent care of his God for him. (10) For Ezra had dedicated himself to D.R.SH. the Teaching of the LORD so as to observe it, and to teach laws and rules to Israel.
A second exercise: with your chavruta, using the context, guess the meaning of the root D.R.SH. in each of those verses above.
~ Does the fact that more time has passed between the two groups of sources has an impact on the meaning of D.R.SH.?
~ How is the very last source (Ezra) differ than the others?
וי"ו דגחון (ויקרא יא) צריך להיות זקוף שהיא חצי אותיות של תורה דרש דרש (שם י) חצי תיבות של תורה דרש בסוף שיטה דרש בראש שיטה:
The vav of gachon (belly, Lev. 11:42) needs to be straight [larger], since it is half of the letters of [the] Torah. D.R.SH. D.R.SH. (Lev. 10:16) is the half of the words of [the] Torah, [one] D.R.SH. at the end of a line, one D.R.SH. at the beginning of a line.
~ What do you think of this source?
~ Is there a message you can find here?
Some information:
Masekhet Soferim "The Tractate of the Scribes" (Hebrew: מסכת סופרים) is a non-canonical Talmudic treatise dealing especially with the rules relating to the preparation of the holy books, as well as with the regulations for the reading of the Law.
It belongs to the so-called "smaller tractates," a term applied to about 15 works in rabbinical literature, each containing all the important material bearing on a single subject. While they are mishnaic in form and are called "treatises," the topics discussed in them are arranged more systematically; for they are eminently practical in purpose, being, in a certain sense, the first manuals in which the data scattered through prolix sources have been collected in a brief and comprehensive form. The work is generally thought to have originated in eighth-century Palestine, and being of late and uncertain date is now generally printed as Talmudic addenda.
Attributed to the Chid"a (Chayim Yosef David Azulai, 1724, Jerusalem, Israel; March 1, 1806, Livorno, Italy)
Darosh at the end of a line, and Darash at the beginning of a line
This means – when you have expounded (darosh) the Torah to the point that you think you have exhausted all its meaning, and you think that you are at the very end of the “line” – not the line of layout, but the line of enquiry and scholarship – you should realize that you are really only “expounding the beginning of the line”.
אמצע התורה
הברייתא (בקידושין) אומרת שהאות האמצעית בתורה היא האות ו' שבמילה "גחון" בפסוק שבפרשתנו "כל הולך על גחון", והמילים האמצעיות בתורה הם "דרשֹ דרַש" שבפרשתנו.
לפני כ 40- שנה, ר' יצחק יוסף זילבר בדק עובדות אלו (ידנית, ללא מחשב) וגילה שהן אינן נכונות לכאורה. בתורה יש 304805 אותיות, האות ו' של
גחון היא ה 157237- בתורה, ואילו האות האמצעית הופיעה בפרשה שעברה: ו' של "אשה הוא לה'". גם המילים "דרש דרש" אינן המילים האמצעיות. מה פשר הברייתא?
תשובתו היא, שאלו הערות מסורה המתייחסות לשתי תופעות שונות בתורה. ישנן 17 אותיות משונות בתורה (גדולות, קטנות, וקטיעה), ו' של "גחון" שהיא אות גדולה, היא התשיעית, האמצעית
שבהן. ישנן 77 מילים כפולות בתורה (כגון: "אברהם אברהם", "בבקר בבקר"), הזוג "דרש דרש" הוא הזוג
ה 39- , האמצעי שבהם.
גם כאשר ברייתא איננה מובנת לנו, חשוב לזכור ש"חכמים יצפנו דעת ופי אויל מחתה קרבה".(ע"פ הרב אברהם קורמן, שמעתין תשל"ה)
NOTE for INSTRUCTOR: