Talmud II fall 2023

Rashi

Between Tekhelet and white - a woolen fleece that was dyed Tekhelet and has places where the color did not catch up well:

Arod - wild donkey:

For tefillin - to don tefillin, for which it is a Mitzvah to don them prior to Kriyat Shema, in the second chapter(14:b):

Vatikin - humble people and mitzva lovers:

Praying during the day - sunrise is day according to all:

Mai Kera (from which verse we learn) - That it is a mitzvah to pray with sunrise:

It is written: they will revere you with the Shemesh - sunrise - when will they revere You? When they accept Your reverence, which is during Keriat Shema.

With the sun - that is, when the sun comes out, sunrise.

And before the moon - the Mitzvah of Mincha is also with the twilight of the sun:

Tosafot:

Between Tekhelet and white -

Rashi explained: a woolen fleece that was dyed Tekhelet and has places where the color did not catch well:

It is difficult, becasuse we say in Menahot (43:2):

You will see and remember - you will see this Mitzvah and recall another Mitzvah which depends on it.

And which is it? It is the reading of Shema,

As it was taught in the Mishnah:

From when does one read Shema in the morning? from when he can discern Tekhelet from white.

And if it refers to a fleece of wool, it does not depend on Tzitzit.

Additionally, at night also one can sometimes recognize wool which is not dyed normally.

Therefore we have to explain:

Between the Tekhelet in it - in the Tzitzit.

Which used to have Tekhelet, as well as two threads of white,

And they do in it one link of Tekhelet and one link of white.

Others say, until he sees his friend etc. -

In the Yerushalmi: What are we dealing with?

If he is a regular, even when he is far away he knows him,

and if he is not regular, even when he is close to him he doesn't know him.

It should be solved as one who is regular and not regular,

Like those guests who only come in summers.

And we must say that this Aḥerim is not R Meir, because his opinion is mentioned earlier.

Tosafot:

For Shema, like Vatikin -

This is perplexing, because we previusly ruled like the one who allows [reading Shema] immediately following the break of dawn,

and further down we rule like R Yehoshua who says [one can read] until three hours,

and here Abaye, who is a later scholar, rules and says like Vatikin and it seems that this is the halakha.

And we have to say that it is certain that the time of Shema starts after the break of dawn and continues until three hours

however, the choicest Mitzvah is like vatikin around sunrise, to say Geula (Gaal Yisrael) and Tefila (Amidah) together.

And even Vatikin agree with R Yehoshua that of one did not read [shema] before sunrise he can read until three hours,

and on this we rely.

And also in chapter מי שמתו (berakhot 22:2) where it says that one who had a nocturnal semen emission and went down to the mikveh, if he can get out and read before sunrise [he should so, and if not, he covers himself in the water and reads there]

The Talmud concludes there (25:2) that the Mishna could be understood according to [the combined opinions] of R yehoshua and Vatikin

This proves that vatikin agree with R Yehoshua that the deadline is the end of three hours.

Yet it is still difficult, because we say in Yoma (37): She [queen Heleni of Palmira] also made a golden candelabra

At sunrise, it would glow and people would know that sunrise has arrived and the time of Shema with it

The talmud establishes it [מוקי לה] there [as referring] to the rest of the people of Jerusalem [and not the people of the mishmar - shift, who would read much earlier]

It therefore implies that the main time of Shema is after sunrise, and this is not according to Vatikin who would read around sunrise, meaning before sunrise.

And we have to say that that time was set for the public because they were unable to be early and rush like the vatikin,

because most people cannot ascertain that hour

Rashi

Turns his face and studies his Mishna [=lesson] whe they would read the Torah

Tosafot

Rav Sheshet woud turn his face and study

And if you will say - but we have saud ubn Sotah

"What is is [the meaning] of the verse: as he opened it all the peple stood up -

Once the Sefer Torah is open one is not allowed to talk, even about Halakha?

We have to say that there we deal with a loud voice

So they will not cance the voice of the Torah reading

But here we deal with a low voice

And that he turned his face, teaches us more [something additional]

That even though he turns his face, which seems as abandonong Sefer torah, it is OK,

And the reason he turned his face is so he could focus on learning.

And Rav Alfas wrote

That Halakhot Gedolot explain

That only if ther are ten others present he can study

But if there are no ten with out him, no.

And here we deal with having ten without him

and the Alfasi provided another answer: rav Sgeshet is different because Torah was his profession

And we consider this explanation plausble

§ The mishna teaches that the residents of a courtyard can compel each inhabitant of that courtyard to financially participate in the building of a gatehouse and a door to the jointly owned courtyard. It is taught in a baraita that Rabban Shimon ben Gamliel says: Not all courtyards require a gatehouse. Rather, a courtyard that adjoins the public domain requires a gatehouse to prevent people from peering in. But a courtyard that does not adjoin the public domain does not require a gatehouse. The Gemara asks: And why don’t the Rabbis make this distinction? The Gemara answers: Even if a courtyard does not adjoin the public domain, people in the public domain sometimes are forced toward the courtyard due to crowding in the public domain, and come and enter the courtyard. § The mishna teaches that the residents of a city can compel each inhabitant of that city to contribute to the building of a wall, double doors, and a crossbar for the city. The Sages taught in a baraita: The residents of a city can compel each inhabitant of that city to build double doors and a crossbar for the city. And Rabban Shimon ben Gamliel says: Not all cities require a wall. Rather, a city that adjoins the state border requires a wall, whereas a city that does not adjoin the state border does not require a wall. The Gemara asks: And why don’t the Rabbis make this distinction? The Gemara answers: Even if a city does not adjoin the border, it sometimes happens that invading troops come into the area. Therefore, it is always good for a city to be protected by a wall. With regard to this issue, Rabbi Elazar asked Rabbi Yoḥanan: When the residents of the city collect money to build a wall, do they collect based on the number of people living in each house, or perhaps they collect based on the net worth of each person? Rabbi Yoḥanan said to him: They collect based on the net worth of each person, and Elazar, my son, you shall fix nails in this, i.e., this is an established halakha, and you must not veer from it. There are those who say that Rabbi Elazar asked Rabbi Yoḥanan: When they collect money to build a wall, do they collect based on the proximity of the houses to the wall, so that those people who live closer to the wall pay more? Or perhaps they collect based on the net worth of each person. Rabbi Yoḥanan said to him: They collect based on the proximity of the houses to the wall, and Elazar, my son, you shall fix nails in this. § It is related that Rabbi Yehuda Nesia once imposed payment of the tax for the wall even on the Sages. Reish Lakish said to him: The Sages do not require protection

Tosafot:

Citing the Talmud:

"If you wish, you can say that both are on the outside."

[Tosafor say]

We don't read "both are on the inside" [yet one is positive and one is negative]

When the gatehouse is inside, there is no distinction between door/no door or key/ no key

It is always negative, because the poor can only come to the gate [and stop there]

we cannot say that the phrase "it has a door" refers to the courtyard.

The Mishnah secifically says "he is compelled to build a door for the courtyard

3. Our version: both are on the outside - is a bit problematic

Berakhot 3a:14

When Israel enter synagogues and study halls and answer May His great name be blessed, the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in his house. What of the father who exiled his children, and woe to the children who were exiled from their father’s table

1.1. The respond יְהֵא שְׁמֵהּ הַגָּדוֹל מְבוֹרָךְ

1.2. from this we can refute what the author of the Vitri Mahazor explained - יְהֵא שְׁמֵהּ רַבָּא

1.3 That it is a prayer that we pray that His name will be completed

1.4 as it is written (Exodus 17:17) for there is a monument on the throne of Yah.

1.5. that neither His name nor His throne will be complete until the seed of Amalek is annihilated

1.6. And the meaning of this is that יְהֵא שמי"ה שֵׁם יָהּ רַבָּא, that is, we pray that his name be great and complete

1.7. וּמְבֹרָךְ לְעוֹלָם is another prayer, that is - blessed for the world to come.

1.8. This is not accepted [lit. seen], since here it says יְהֵא שְׁמֵהּ הַגָּדוֹל מְבוֹרָךְ

1.9. It signals [lit. makes heard] that it is one Tefila

1.10. and he does not intend to say that His name will be great and complete, but that His great name will be blessed/praised.

2.1 And also what the world [people] say that they say Kaddish in Aramaicbecause it is a beautiful prayer and a great praise

2.3. it was therefore established in the language of Targum (translation) so that the angels will not understand and will not be jealous of us

2.4 this is not accepted [lit. seen], since there are several beautiful prayers that are in the Hebrew language

2.5.but it seems as we say at the end of Sotah (p 49:1)

2.6. The world would no exist, if not for the sidra dikdushata and for the Yehe Shemeh Rabba after Agadata.

2.7. [meaning] that they were used to say Kaddish after the sermon and there were the simpletons who did not all understand the holy language

2.8. therefore they established it in the language of a translation so all would understand, becaause that was their language