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amother




Mustard
 

Post  Sun, Mar 01 2020, 1:17 am
In case anyone is interested - This Hilchos Brachos Symposium will live-streamed this (Sunday) morning on Torah Anytime.

https://ouintranet.org/newslet.....f.pdf
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Aylat




 
 
 
 

Post  Sun, Mar 01 2020, 10:32 am
naturalmom5 wrote:
Brochos 55

I was inspired to do something good, for the sake of Talmidei
Chachamim, to answer seeming contradictions in the words of our
Sages. Firstly, to explain where ayin hora gets its power to harm.
We firmly believe that a person cannot suffer any damage unless it
was decreed upon him in Heaven, as they said in Gemara Chullin
“no one even stubs his finger, unless it was decreed in Heaven.”
So, we may ask, if this person is completely innocent, how is it
possible for him to be harmed by ayin hora? And if he sinned, and
it was decreed that he should suffer damage, and ayin hora only
serves to bring the damage closer, how could Chazal offer formulas
to save one from ayin hora? Doesn’t Hashem have many ways to
punish a person for his sins, as the divine song maker wrote in
Tehillim “Where shall I go from Your spirit, and to where shall
I escape from You. If I alight to the heavens, You are there, if I
descend to the grave, behold here You are.”
We found an amazing explanation for this in the writings of the
saintly Rav of Ropshitz, in the sefer Zera Kodesh as follows:
“We must believe that everything in this world is a shadow or
comparison of what is Above, and one needs to connect everything
to its source. For example, in my youth I heard it said, that a
recommended practice for those who want to avoid giving ayin hora
to a baby, is that they should gaze upwards. In my opinion, it could
be that a tsaddik said this in his wisdom, as ayin hora comes as a
result of a person seeing something beautiful or worth a lot of
money, or perhaps, children or strength or any other good quality,
and he is amazed by the superiority of this thing. Even if his
amazement is out of love for it, nevertheless, he causes harm through
his amazement, by separating between the article and its source.
Because, if that person would truly be wise and close to Hashem,
he would not be amazed at all, as how can one be amazed at the
splendor of Hashem. What one is seeing is, in fact, the splendor of
Hashem, or a comparison of His wisdom that He has bequeathed to
one who was created in His image. One just needs to raise one’s
eyes upwards, and connect the things to their source. Then, it is ayin
tova and not ayin hora…
One must thank and praise Hashem for all the good that exists
in this world, as we find that our foremothers, Rachel and Leah,
did, when they praised Hashem and were not at all amazed. This is
what our Sages said in Midrash Yelamdenu. ‘And the L-rd
remembered Rachel,’ – our Sages taught us, what blessing should
one say upon seeing a beautiful person? Blessed is the One who
has such in His world. As we said before, that we must give praise
that He made such a thing in this world, as a replica of the splendor in heaven


This is beautiful. I will keep in mind beH.
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Aylat




 
 
 
 

Post  Sun, Mar 01 2020, 10:34 am
naturalmom5 wrote:
They are my husbands notes.. I can ask him for sources if you like

Awesome. Unfortunately sources not relevant to me at the moment because of time limitations. I was just wondering who was writing all these insights. Thanks for sharing here Smile
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Aylat




 
 
 
 

Post  Sun, Mar 01 2020, 10:41 am
naturalmom5 wrote:
Brochos 56


This is also the reason why the wicked in Gehinom are punished
like “meat in a cauldron.” Because the root of all transgressions of
the wicked is that they have false humility, and think that Hashem
does not want their mitzvos.
And on the other hand, they have
misplaced pride, which causes them to drive Hashem away, as
Hashem will not let His Presence rest on an arrogant person. And so,
the punishment is for them to cook in boiling water, which alludes to
the combination of humility and pride.

Now, to return to the idea of the saintly Rav Mordechai Banet,
that although there is an eternal struggle between water and fire, as
fire alludes to the trait of pride, since the nature of fire is always to
rise, while water alludes to the trait of humility, since the nature of
water is always to flow downwards to the lowest possible point.
However, a pot in which water is cooked on a fire, makes peace
between them, and alludes to the correct combination of the two traits,
true humility, when appropriate, and pride of sanctity, when needed.
Now, we can understand why they said in the Gemara that seeing
a pot in one’s dream is a symbol of peace, only if there is no meat
inside it. But, if there is meat there, it is not a symbol of peace, as it
is written And who ate the flesh of My people and flayed their
skin from upon them, and opened their bones and broke them, as
in a pot, and like meat within a cauldron.” This passuk alludes to
the punishment of the wicked in Gehinom, as we mentioned in the
name of Rabeinu Bachya: “Gehinom, where the wicked are turned
over like meat in a cauldron.”

Accordingly, if there is meat in the pot, this alludes to the
punishment of the wicked in Gehinom, for misusing the trait of
humility and pride. And as such, it is not a symbol of peace between
the two opposing traits, but on the contrary, as for this reason the
wicked are punished by being cooked as meat in a cauldron. But when
one sees a pot without meat inside, this is a symbol for peace between
true humility and pride of sanctity, to the extent that one will not cook
in Gehinom like meat in a cauldron.


Micah 3.3

** Uktzin perek 3 mishna 12

*** Tehillim 29.11


I had to read a few times to follow, but I think I got it. Very interesting connection.
The bolded is one of those ideas I try to live by.
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Aylat




 
 
 
 

Post  Sun, Mar 01 2020, 10:44 am
imorethanamother wrote:
I have one child who, for lack of a better word, is extremely intelligent. I actually think that he's somewhat impressed that I'm doing the daf, which is shocking, because so far in all my years of mothering him he's been so far, completely unimpressed. Very Happy

Anyway, I was listening to a shiur while reading inside and he said, "Is that the daf?"
Me: Yes, I'm so behind!!
Him: How behind?
Me: I'm on 53, the rest of the world is on 55.
Him: So just listen to the 8 minute daf on YouTube (he's seen me review with that, and thinks it's so cool).
Me: No, I really want to know it.
Him: Well, do you remember what happened on daf 24?
Me: .........
Him: Just listen to the 8 minute daf.

Exit, stage right.

Savage.


Zichru simanim. Really helps remember. About 8-10 minutes. Not a substitute for learning the daf. (But I see you said below you are doing so much learning already!)
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Aylat




 
 
 
 

Post  Sun, Mar 01 2020, 10:45 am
imorethanamother wrote:
NO DON'T TELL ME THAT. I'm on Daf Yomi, Nach Yomi, and all the regular speakers I used to listen to have fallen by the wayside and there's just not enough time in the day! Rabbi YY Jacobson has three shiurim I'm dying to listen to that I haven't had a chance to yet. Rabbi Glatstein - I have seven shiurim saved! I have to quit my job!! I've always loved loved Rambam, and I really want to know it inside....

Where can I find this? The OU app is my jam.


I signed up for it last cycle and succeeded in doing it not at all. You subscribe about 50shekel a month and they send a sefer and CD every few months. Can you listen to shiurim in Hebrew?
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Aylat




 
 
 
 

Post  Sun, Mar 01 2020, 10:53 am
naturalmom5 wrote:
Shavua Tov alll

That was a very exciting agadita today...

.Brochos 57



I got all excited to use some of my extra time on Shabbat to learn עין איה (R Kook on aggadata) for this daf and then discovered the volume I have is חלק א and only goes to about daf ל.
I think I know what I want for my birthday present this month...
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Aylat




 
 
 
 

Post  Sun, Mar 01 2020, 11:06 am
Brachot 41

I have a question from several pages ago.
גפן' - כדי רביעית יין לנזי
רשי- אכל חרצנים וזגים ולולבין כשיעור רביעית יין – חייב; ואין שיעור רביעית יין ורביעית מים שוין, לפי שהיין עב והמים קלושין, ויש ברביעית יין יותר ממה שיש ברביעית מים, כדאמרינן (במנחות קז.

According to my physics understanding of measuring volume by displacement - the density of the liquid used makes no difference. Can anyone correct my understanding?
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amother




Mustard
 

Post  Sun, Mar 01 2020, 11:25 am
Aylat wrote:
Brachot 41

I have a question from several pages ago.
גפן' - כדי רביעית יין לנזי
רשי- אכל חרצנים וזגים ולולבין כשיעור רביעית יין – חייב; ואין שיעור רביעית יין ורביעית מים שוין, לפי שהיין עב והמים קלושין, ויש ברביעית יין יותר ממה שיש ברביעית מים, כדאמרינן (במנחות קז.

According to my physics understanding of measuring volume by displacement - the density of the liquid used makes no difference. Can anyone correct my understanding?


The reason it makes a difference is because wine is thicker, so it doesn’t run over the edge until it forms a miniscus above the edge of the cup, whereas water runs over right away. Therefore more solids (e.g. seeds etc.) need to be put into the cup of wine, before the cup will begin to run over - so it takes more solids to displace a revi’is of wine than of water.
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malki2




 
 
 
 

Post  Sun, Mar 01 2020, 11:27 am
Aylat wrote:
Brachot 41

I have a question from several pages ago.
גפן' - כדי רביעית יין לנזי
רשי- אכל חרצנים וזגים ולולבין כשיעור רביעית יין – חייב; ואין שיעור רביעית יין ורביעית מים שוין, לפי שהיין עב והמים קלושין, ויש ברביעית יין יותר ממה שיש ברביעית מים, כדאמרינן (במנחות קז.

According to my physics understanding of measuring volume by displacement - the density of the liquid used makes no difference. Can anyone correct my understanding?


It seems like the wine has a greater surface tension and it therefore takes more to displace the wine to get the wine to spill out of the cup.
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Aylat




 
 
 
 

Post  Sun, Mar 01 2020, 12:12 pm
amother [ Mustard ] wrote:
The reason it makes a difference is because wine is thicker, so it doesn’t run over the edge until it forms a miniscus above the edge of the cup, whereas water runs over right away. Therefore more solids (e.g. seeds etc.) need to be put into the cup of wine, before the cup will begin to run over - so it takes more solids to displace a revi’is of wine than of water.


You don't need it to spill over, you measure the level in the glass it has risen by.

Currently in text msg conversation with my physics background BIL to try and understand this.


Last edited by Aylat on Sun, Mar 01 2020, 12:21 pm; edited 1 time in total
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malki2




 
 
 
 

Post  Sun, Mar 01 2020, 12:21 pm
Aylat wrote:
You don't need it to spill over, you measure the level in the glass it has risen by.


They didn’t have graduated cylinders back then. The filled up the cup to the brim, and measured the liquid that spilled out.
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Aylat




 
 
 
 

Post  Sun, Mar 01 2020, 12:22 pm
malki2 wrote:
They didn’t have graduated cylinders back then. The filled up the cup to the brim, and measured the liquid that spilled out.


How could you measure the liquid if it spilled?
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malki2




 
 
 
 

Post  Sun, Mar 01 2020, 12:25 pm
Aylat wrote:
How could you measure the liquid if it spilled?


They would put the smaller cup into a bigger cup and capture the liquid that spilled out. Then they would measure that liquid.
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Aylat




 
 
 
 

Post  Sun, Mar 01 2020, 12:27 pm
malki2 wrote:
They would put the smaller cup into a bigger cup and capture the liquid that spilled out. Then they would measure that liquid.


Doesn't make sense. Just mark the original volume level on the outside of the glass and then mark the new level and compare.
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malki2




 
 
 
 

Post  Sun, Mar 01 2020, 12:36 pm
Aylat wrote:
Doesn't make sense. Just mark the original volume level on the outside of the glass and then mark the new level and compare.


Your questions are good, and I’m just speculating, based on what it seems like they did then, and putting some kind of picture together. But it could be that glass wasn’t so common then. It seems like most cups were either metal or earthenware. So they couldn’t mark from then outside. The difference was likely very minor, so they had to pour it into a smaller cup to measure the liquid. Or make a cup that would exactly contain the spilled out liquid, and use that cup for measurements for the future.
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Aylat




 
 
 
 

Post  Sun, Mar 01 2020, 1:49 pm
Aylat wrote:
Brachot 41

I have a question from several pages ago.
גפן' - כדי רביעית יין לנזי
רשי- אכל חרצנים וזגים ולולבין כשיעור רביעית יין – חייב; ואין שיעור רביעית יין ורביעית מים שוין, לפי שהיין עב והמים קלושין, ויש ברביעית יין יותר ממה שיש ברביעית מים, כדאמרינן (במנחות קז.

According to my physics understanding of measuring volume by displacement - the density of the liquid used makes no difference. Can anyone correct my understanding?


New more problematic issue I didn't think of before: grapes float in water and wine so you can't measure their volume by displacement.

My BIL suggested something novel that answers both my questions. The measurement is for mass not volume. It is the mass of grapes that equals the mass of a reviit of wine. Easily measured with scales used then. This explains Rashi's distinction that it has to be a reviit of wine not water- wine is denser than water and a reviit of wine weighs more than a reviit of water.

I'd love to know if any mefarshim address this question and how they answer it, and if my BIL's answer could be correct.
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malki2




 
 
 
 

Post  Sun, Mar 01 2020, 1:55 pm
Aylat wrote:
New more problematic issue I didn't think of before: grapes float in water and wine so you can't measure their volume by displacement.

My BIL suggested something novel that answers both my questions. The measurement is for mass not volume. It is the mass of grapes that equals the mass of a reviit of wine. Easily measured with scales used then. This explains Rashi's distinction that it has to be a reviit of wine not water- wine is denser than water and a reviit of wine weighs more than a reviit of water.

I'd love to know if any mefarshim address this question and how they answer it, and if my BIL's answer could be correct.


Ayalat, I just dropped a grape into a cup of wine and it dropped to the bottom. Unless the grapes on your side of the pond are of different densities 😉 . . . But either way, they just pressed the food down into the water until the water got displaced.
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naturalmom5




 
 
 
 

Post  Sun, Mar 01 2020, 10:53 pm
Brochos 58

Brocha on Trees

Brocha on the trees in the month of Nissan

The brachah on trees in places where spring is in Tishrei and
not in Nissan / Is the time for the brachah on trees only during
the month of Nissan, or also a bit before and afterwards
- ריטב"א, הר צבי, מחצהש "ק , חת"ס, השיב משה, הלכות קטנות -

[א [This halachah about beautiful creatures and trees is brought in
Shulchan Aruch 1. However, the Mishnah Brurah 2 writes there
that nowadays we are not accustomed to say this brachah,
nevertheless, it is correct to say it without saying Hashem’s Name or
Sovereignty. And in the Shaar Hatziyun there 3 he writes, it seems that
the reason why we are not accustomed to say this brachah is because
the Gemara is referring specifically to when they are particularly
beautiful, and who knows how to ascertain this.
However, the Gemara earlier 4 brings a similar halachah, concerning
the blossoming trees in the month of Nissan, and there it says, Rav
Yehudah says, whoever goes out during the days of Nissan and sees trees
in blossom should say, “Blessed is …Whose world lacks nothing, and
Who created in it beautiful creatures and beautiful trees through which to
benefit mankind.” And so it is brought in Rosh Hashanah 5, and in
Shulchan Aruch 6.


And concerning what it says in the Gemara that whoever goes out
during the days of Nissan… the Ritva writes in Rosh Hashanah that “the
days of Nissan” are not exclusive, but rather, every place according to
when there are blossoms.
The Teshuvos Har Tzvi 7 deduces from the words of the Ritva, who
wrote “the days of Nissan are not exclusive, but every place when there
are blossoms,” and did not just write “that whenever he sees blossoms he
should say the brachah, since the days of Nissan are not exclusive,” he
meant to say that it does not depend on the month of Nissan, but whichever
month Divine Providence chose that there should be tree blossoms in that
place. The difference will be in distant countries where blossoming occurs
at a different time, so there the law will be to say the brachah when the
trees blossom in that country. Because Chazal’s institution was that every
person should bless upon seeing in his place at its time. For this reason the
Ritva wrote that every place according to when it blossoms, as every place
goes according to its own spring time. And so, in distant countries that
blossom during other months, the brachah should be said then.
And so, in our countries, where blossoming takes place during Nissan,
many Poskim wrote that the brachah was not instituted exclusively for
Nissan, but one may also say the brachah in the month of Adar or in Iyar,
as will be explained.

The Machatzis Hashekel there writes that when they said “one who
goes out in the month of Nissan” that was because it is the time that trees
usually blossom in hot climates, but the same would apply in another
month, that one who sees the first blossoms would say a brachah. He is
quoted by the Mishnah Brurah 8. The Birchei Yosef 9 writes in the name
of sefer Tzedah Laderech, that one may also say the brachah in Adar. The
chiddushei Chassam Sofer there cites the Elya Rabba who says that this
also applies to trees that blossom in Adar, and he adds, also in Iyar. He
brings a support for this from Nedarim 10, where it says that Shmuel made
mikva’os for his daughters in the days of Nissan, and placed mats [on the
river bed] in the days of Tishrei. The Rishonim comment that this was


not only Tishrei, but also during Elul, as the term “days of” means around
this time. And the Chassam Sofer wrote there that he had a tradition from
his Rebbe, that this applied as long as the equinox of Nissan extended
into the month of Iyar, for example, if the equinox of Nissan fell on the
20th of Nissan, one could say the brachah until the 20th of Iyar. 
The Halachos Ketanos 11 writes that since it says, “one who goes out
in the days of Nissan,” that implies that one does not say the brachah for
almond blossoms, which come out a long time before Nissan, but only
when most trees blossom. He deduces this from the wording of the
Rambam 12 who writes, “One who goes out to the fields and gardens...”
However, writes the Birchei Yosef there, this does not contradict what
the Tzedah Laderech wrote, that if one see blossoms in Adar, one says
the brachah then. Because the Halachos Ketanos only meant to exclude
almond trees, as they always blossom earlier in Adar. So, concerning
them he wrote not to say the brachah in Adar, but concerning other tree
if they happened to blossom earlier before Nissan, one may say the
brachah over them in Adar.

The Teshuvos Har Tzvi there explains the Halachos Ketanos in more
detail, and says that when the Gemara wrote that “one who goes out
during Nissan,” and did not just say, “one who goes out and sees trees in
blossom,” is because the brachah was instituted to be said when most trees
are in blossom, as the Halachos Ketanos wrote, that there must a lot of
trees, and not just for a single type of tree. So, the almond tree, whose
nature is to blossom before Nissan, one should not say the brachah on it
during Adar, as we do not say the brachah for a single type. And
normally, most types of trees blossom during Nissan, but if some happen
to blossom in Adar, one may certainly say the brachah on them.
However, the Birchei Yosef writes there that according to tradition
one says this brachah specifically during the month of Nissan only.
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amother




Mustard
 

Post  Mon, Mar 02 2020, 12:31 am
Brachos 58

Several years ago, we had the interesting experience of seeing President Obama, and the question arose as to whether one says a bracha upon seeing the president of the U.S. On the one hand, the president of the U.S. is widely considered the most powerful man in the world. On the other hand, he doesn’t have unlimited power of life and death over ordinary citizens. After looking into it, it turned out that most likely one would say a bracha on the U.S. president, because in addition to being the leader of the most powerful country on the planet, he does have unilateral power to order military actions (air strikes, assassinations, etc.) which result in death, not to mention his finger in the nuclear button. . . . (In the end, since we had a safek, we said the bracha without sheim u’malchus.)
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