Spikes in your Ears

Rabbi Bar Kappara expounded:
The handiwork of the righteous is greater than the handiwork of (G-d in creating) the heavens and earth.

For concerning the handiwork of the heavens and earth it is written [Isaiah 48:13]: Also, My hand has laid the foundation of the earth and my Right hand has spread out the heavens.

(This verse suggests that the heavens and earth were created with one hand)

But Concerning the handiwork of the righteous, it is written [Exodus 15:17]: The Foundation of your dwelling place that you has hem has made the sanctuary, my Lord, that your hands established.

(i.e. Scripture is suggesting that the Temple which was built by the righteous was created by two hands)


Rabbi Bar Kappara expounded:
Why is it written: You shall have a spike in addition to your weapons/azeinecha [Deuteronomy 23:14]. Do not read Azeinecha (weapons) But rather Oznecha (Meaning your Ears).

(Thus the phrase should say.. You shall have a spike in addition to your ears!)

For a person hears something that is not proper he should place his finger (which is tapered like a spike) in his ears.

The Rabbis taught in a Baraisa: A Person should not allow his ears to hear idle talk, Because they (the ears) are the most easily burned of the limbs.

(When a person sins, he contaminates his limbs. This creates a heavenly fire in Gehinnom that will ultimately exact retribution from the sinner. The point of the baraisa is that when one listens to forbidden speech, they will thus be the first limbs to be involved in the transgression, and they be the first to be burned by the heavenly fire. Rashi draws a parallel by the fact that the ears are physically the most easily burned as well. This Baraisa adds that one should not even listen to idle talk because this can easily lead to forbidden talk)


Kesubos 5a/b

..on Marriage

R'Tanchum said in the name of R'Chani'lai: Any man who does not have a wife, lives without happiness, without Blessing, and without goodness.

Without happiness as it is written: and you shall rejoice, and your household [Deuteronomy 14:26 The word household is analogous to one's wife]

Without blessing as it is written: to bring a blessing to rest upon your home [Ezekiel 44:30]

Without goodness, as it is written: It is not good that man be alone (I will make him a helpmate) [Genesis 2:18]

In Eretz Yisrael they say: An unmarried man lives without Torah and without a protective wall.

Without Torah, as it is written: Is my own helpmate not with me? Is wisdom to be thrust aside from me? [Job 6:13]

Without a protective all, as it is written: An you will know that your tent is at peace and you will visit your home and find nothing amiss [Job 5:24]

R' Yehoshua ben Levi said: Any man who knows that his wife is a G-D fearing woman but does not visit with her (conjugally) is called a "Sinner". For it says: An you will know that your tent is whole (and you will visit your home and you will not sin)

Rabbis Taught in a Baraisa: One who loves his wife like his own self, and who honors her more than his own self, and who guides his sons and daughters on the straight path, and who marries then off close to their age (of Puberty). Concerning him Scripture states: and you will know that your tent is at peace.

- Yevamos 62b

Talmud & Birth Control?

Rav Bivi taught a Baraisa before Rav Nachman: Three women may cohabit using a wad (absorbent material to prevent pregnancy). They are: A minor, A Pregnant Woman & a Nursing Woman. A Minor is permitted because she may become pregnant and she may die. A Pregnant Woman is permitted as she may render her fetus a Sandal (a Fetus with a deformation). A Nursing woman is permitted as she may be forced to wean her child and he will die. (The thought was that if she becomes pregnant her body would stop producing milk suitable for her existing child)

[As a general rule, Torah advocates having children and having as many children as possible. Children are considered the greatest source of blessing and who doesn't want more blessing? The Torah enjoins us to be fruitful and multiply and we want to do this to the best of our ability, by having as many children as we are granted by G‑d.

Yet, having said that, there are certain situations when it will be detrimental to a woman's health or emotional wellbeing and she needs the physical break from another pregnancy. That is why we have rabbis who deal with the special circumstances of every individual. And that is why every individual should have a rabbi to whom they can turn. None of us are carbon copies of another, and each of our situations are different. If for some reason a woman or a couple is finding it difficult to have more children this is something that needs to be discussed with a competent and caring Rabbi with whom they can be open and forthright and who can advise them objectively on the Torah's position, specifically for their situation.

It is important to note that even if the circumstances call for a rabbinical dispensation allowing birth control, not all forms of contraception are allowed. The rabbi with whom you consult will certainly advise you in this area as well. -Chana Weisberg for Chabad.org]

- Yevamos 12b

Obey Mom & Dad!

The Torah in Leviticus 18:16 states that it is forbidden for a brother to marry his brother's former wife. However what about the laws of Yibum? (When a man dies childless the Torah Commands that the brother of the deceased, marries his brother's widow as his wife )

The Gemara defines this as "A Positive Commandment overriding a Prohibition".

The Gemara goes on to list other instances:

1) Laws of Shaatnez (Forbidden mixture of Wool & Linen) & Tzitzis (i.e. The garment can be made from linen & the threads of the tzitzis wool)

2) Prohibition of "You Shall not round the corners of your heads" (i.e. forbids the cutting the hair above the temples), However a Metzora (person who has contracted Tzaraas) is required to shave his head.

3) The Mitzvot of the Pesach offering overrides the prohibition of doing labor on Shabbos.

4) The Mitzvot of Circumcision overrides the prohibition of doing labor on Shabbos.

5) The Mitzvot of Honoring one's parents overrides the Sabbath, as the Gemara references: Every man: your Mother & Father shall you revere and my sabbaths shall you observe. (Leviticus 19:3) In other words, if one's father or mother instructs him to do something that involves the desecration of the sabbath (Only in terms of Melachah - forbidden labor), he should follow the parent's instructions because the commandment to honor one's parents would override the sabbath prohibition. Please note however, this does not give parents free reign to have their children desecrate the sabbath, it merely states that if a child is (unfortunately) in the position of choosing, he must obey his parents.


- Yevamos 5 a/b

Intro to Yevamos

(Apologies for the gap and lack of posts... I was away for a week on Business.. Just getting back into the routine. Although I have been keeping up with the Daf [6-hour plane flights sure helped] Getting back into the "schedule" takes a bit of adjustment. Sometimes I feel as if I should take a break and comment on the minutes we need to squirrel away in the day just to keep up with the Daf Yomi cycle. Let alone blog about it :-)

We start a new Mesecta/Tractate (Yevamos) and a new Seder/order (Nashim - The Order of Women). A little background to Yevamos, and some term that will be used in the pages ahead:

Background:
When a man dies childless, his wife is not automatically released from the marriage. Instead the Torah commands that the Brother of the Deceased marries the widow as his wife (Yibum). If not, the act of Chalizah must be performed to release her. (The shoe of the brother is removed by the widow before the court and she spits before him stating; "So should be done to the man who will not build his brother's house". Deuteronomy 25:5-10)

The Torah in Leviticus 18:16 states that it is forbidden for a bother to marry his brother's former wife. When a Man dies with children, or if a man divorces his wife, his brother may not marry her as the Torah defines this as a Ervah (One of the 21 forbidden relationships).

Other Ervah prohibitions remain in effect even under the circumstances of Yibum.

If the man who died had multiple wives and anyone of them was an Ervah to the Yavam (Surviving brother), both the Ervah and her Tzarah (Other wife i.e. co-wife) are released from the Yibum/Chalitzah requirement.


Terms:
Yibum - The Marriage between the Surviving bother and the widow when the deceased is childless

Chalitzah - The procedure which a women, removed the shoe of the surviving brother to release her obligation to marry him

Ervah - One of 21 Forbidden relationships

Yavam - The surviving paternal bother of the deceased

Tzarah - A co-wife, if the deceased had more then one wives

Yevamah - The Widow.

Tumah & Taharah

[The Gemara for the rest of the mesechta reviews the laws pertaining to Tumah (Ritual Impurity) and Taharah (Ritual Purity)]

Rav Nachman said: Whoever rinses his hands for produce (not bread) he is from the Haughty of Sprit.

[This is because by Rabbinic decree, whoever eats bread is obligated to wash their hands before eating. (Netilas Yadayim) The fact that someone washes their hands when they are not eating bread, it is Rav Nachman describes as acting haughty since washing is not required -- The Gemara is talking about the spiritual washing of hands]

The Rabbis taught in a Baraisa: One who rinses his hands, if he had intention (for making his hands pure) his hands are Tahor (Pure). If he did not have intentions (for making his hands pure) his hands are Tamei (Contaminated by Tumanh, Ritual Impurity and capable of spreading the impurity). And so too one who immerses his hands (in a mikvah), if he had intention (for Purity) then his hands are Tahor (Pure). If he did not have intention, his hands remain Tamei (Impure).

[The Gemara now questions this ruling]

But it was taught in another Baraisa: Whether he had intentions or not, his hands are Tahor (Pure).

Rav Nachman explains: (that there is no contradiction between the two Baraisot as in the later Baraisa the hands are purified) For Chullin (Ordinary unsanctified foods, where as the first Baraisa is talking about) For Maaser (one 10th of a farmers crop, brought for an offering).

[By this Rav Nachman is eluding to the higher the level of Holiness, the stronger the intention must be

From the Shulchan Aruch:
For Washing before eating Bread one must wash with full handfuls of water (Liberal amounts) you hold the vessel containing the water in your left hand and wash the right hand first three times from wrist to finger tips. Then you hold the vessel in your right hand and wash the left hand three times from wrist to finger tips. After you wash both hands, rub them together and rasie them opposite your head as it is said in Psalms 134:2 "Lift up your hands" and recite the following blessing... Asher Kiddeshanu bemitzvosav vetzivanu al natilas yadayim (Who has sanctified us with the commandments and has commanded us regarding washing the hands)]

- Chagigah 18b/19a

50 Ways to Count the Omer

[One of the beautiful things about studying Gemara though the daily daf yomi cycle is sometimes discussions in the Gemara almost magically sync up with either ones studies, the weekly parsha or Holiday. Today's daf on page 17b is no excetion as the Gemara discusses briefly the counting of the Omer (which we are currently doing).]

Come learn a proof from a Baraisa that Rabbah bar Shmuel taught: The Torah said: Count 30 days and sanctify by bringing a mussaf offering. Count 50 days and santify the festival of Shavous by bringing a olas reiayh (burned offering of appearace at the temple) and chagigah offering (peace offering of celebration).

Rava said: Is it so that for Shavous we count days but we do not count weeks? But Abaye has said: There is a commandment to count days, for it is written: (leviticus 23:16) You shall count 50 days; and there is a commandment to count weeks, for it is written: (deuteronomy 16:9) You shall count seven weeks for yourself. And further more, the festival of weeks is written (i.e. Shavous)

[By Yeruchem Eilfort http://www.chabad.org

From the second night of Passover until the day before the holiday of Shavuot, the Jewish people engage in an unique mitzvah called sefirat ha'omer (counting of the omer). The Torah commands us during this time each year to count seven complete weeks for a total of 49 days. At the end of the seven-week period we celebrate Shavuot, which means "weeks."

This is considered a mitzvah, so the count, which takes place each night, is preceded by a blessing. However, we may only recite the blessing if we have not missed a single night of counting. If we have omitted the counting even one night during that stretch, we may no longer recite the blessing, but instead must listen as our friend says the blessing and then do the counting.

During the times of the Holy Temple, at the end of counting a special grain offering was brought. This offering was waved in different directions, similar to how the lulav is waved during the holiday of Sukkot, to demonstrate G-d Almighty's all-encompassing presence.

Why do we count these days? We learn several reasons. The foremost is that the count demonstrates our thrill for the impending occasion of receiving on the Torah, celebrated on Shavuot. Just as a child often counts the days until the end of school, or for an upcoming family vacation, we count the days to show our excitement at again receiving the Torah (as we do in fact receive the Torah in a renewed sense every year).

We also learn that this period is meant to spiritually prepare and refine ourselves. When the Jewish people were in Egypt nearly 3,400 years ago, they had assimilated many of the immoral ways of the Egyptian people. The Jews had sunk to an unprecedented level of spiritual defilement and were on the brink of destruction. At the last possible moment the Children of Israel were miraculously redeemed. They underwent a spiritual rebirth and quickly ascended to the holiest collective state they had ever reached. They were so holy, in fact, that they were compared to angels when they stood at the foot of Mt. Sinai to receive the Torah.

It was during that 49-day period that they underwent such a radical transformation. From the lowest lows to the highest heights in just seven weeks!

The commandments of the Torah are not meant merely as our history, but instead represent on ongoing life-lesson for every Jew. We view the Torah as freshly received every day of our lives and approach it and its commandments with appropriate vigor.

So too must we digest the lesson of the counting of omer. It is specifically during this time that we strive to grow and mature in our spiritual state. The Torah does not allow us to become satisfied with our current level of spirituality. Instead it tells us to set high goals for ourselves and then methodically strive to reach that goal.

The growth that occurs during this time is akin to a marathon. We pace ourselves and seek to improve day by day until we reach the day that we again receive the Torah. In this process we look deep within ourselves and work on all of our negative attributes. If we are challenged in the realm of acts of kindness, we go out of our way to do more charitable works. If we are lacking in the area of justice, we hold ourselves to the highest possible standards and are exacting and demanding in our personal behavior and habits. And so it goes for all of our traits.

For more information on the mitzvah of counting the Omer please visit the following link on at Chabad.org]

- Chagigah 17b

Misconception - Women

(The Torah States in Leviticus 1:2) Speak to the sons of Israel, When a person among you shall bring an offering to Hashem, he shall lean his hands on the head of the olah offering. This teaches that the sons of Israel perform Semichah (Personal Sacrificial offering, where the owner of the animal places both hands on the animal and leans on the animal while confessing) but the Daughters of Israel do not perform Semicha on their sacrifices.

R'Yose and R'Simon say: The daughters of Israel have the option to perform Semichah if they wish.

Abba Elazar recounted the following incident: One time we had a calf that was a Shelamim offering, and we brought it to the women's section of the courtyard (of the temple). The Women performed semichah on it. Not because there is a Semicha requirement for women, but in order to give satisfaction to the women.

[the Gemara in Rosh Hashanah 33a discusses the fact that women may perform the mitzvah of blowing the shofar. Once again in Gemara we see a source where women are permitted to perform time bound mitzvahs normally reserved for men. It's a well know fact that Rashi's daughters use to put on tefillin daily. Why are women not required to perform "time bound mitzvahs" (aside from lighting candles on shabbat)? The answer can be found in a misconception of orthodox Judaism. Many think that in orthodox Judaism, Women are treated as second class citizens.

THIS CAN'T BE FURTHER FROM THE TRUTH!

Men need to perform time bound mitzvahs to come closer to Hashem. This is because, through out the Torah there is incident after incident where MEN are going against the word of Hashem and sinning. The closest incident we find in the Torah where a woman has sinned is when Miriam spoke lashon horah (gossip) against her brother Moses. Men have to perform physical mitzvahs to make up for the sins of their forefather. Women don't have that issue. A woman's soul is closer to G-D then a man's soul. Women are spiritually superior then men. A women can do one thing (with the help of Hashem) that a man can never do, and that is give birth. It is these reasons that a women's soul is much loftier then a mans, and therefore is not required to perform time bound mitzvahs.

There are people who wear orange jump suits and pick up trash on the side of the road. They do this because they have to perform community service as part of their punishment. That doesn't stop someone from picking up trash if they were so inclined. But they don't HAVE to... Same hold true for Women and Mitzvahs.

How did that old Harry Belafonte song go? "That's right... The women are smarter... that's right, the women are... insert: Spiritually Superior" ]

- Chagigah 16b

Two Paths

R'Meir said:
Whenever the Holy one, Blessed be he, created, he created something else corresponding to it: He created mountains, he created hills. He created oceans, he created rivers.

R'Akiva said:
G-D created righteous persons, and he created wicked persons. He created Gan Eden (Heaven) and he created Gehinnom (hell). Each and every person has two portions, one in Gan Eden, and one in Gehinnom. When a righteous person merits, he takes his portion and his peer's portion in Gan Eden. When a wicked person becomes guilty, he takes his portion and his peer's portion in Gehinnom.

[What the Gemara is saying is that a righteous person introduces virtue in this world, and thereby makes the world a better place for everyone in it. His good deeds entice others to do good as well. On the flip side, a wicked person bring evil into the world and entices others to do evil. He is held accountable for his sins and those that were enticed by him. A wicked man is only rewarded in this world for the good deeds he has done. He is not rewarded in the world to come. A righteous person, received his reward in the world to come.

G-D gives us free will, and created dual options for us. He sets before us two paths. It's up to us to follow the path of righteous. In doing so, our reward will be eternal]

- Chagigah 15a

Caution: Ezekiel

R'Ami said:
One may not transmit secrets of the Torah (Kaballah) except to someone with these five attributes:
1. Captain of 50
2. Respected Person
3. Adviser
4. Teacher of the Wise
5. Comprehender of the Mysteries.

[The Gemara sites another example where learning before you are really ready might be detrimental.]

The Rabbis taught in a Baraisa: An incident with one child, who was reading in school in the book of Ezekiel, and was contemplating Chashmal (Rashi translates Chashmal as "Grasping what it is"), and a fire emerged from Chashmal and burned him. In response, people sought to conceal the book of Ezekiel (so incidents like that would never happen again).

Chanayah ben Chizkiyah said to them, "If this child was a prodigy, are they all prodigies?"

[In other words this child was a prodigy in that he could comprehend and fully understand the book of Ezekiel. For an adult, the danger is not the same as if an adult would understand the text, they would probably be mature enough to understand without harm.

With that being said, you can close your browser now or continue below with an excerpt from Ezekiel that the Gemara covers (if you dare :-)

The Gemara previously noting the differences between Ezekiel and Isaiah's vision, expounds upon Ezekiel vision of the 4 faces of the Chayot in the Chariot (the thrown chariot of G-d. ]

As for the likeness of their faces: There was a human face; and a lion's face to the right for the four of them; and an ox's face to the left for the four of them, and an eagle's face for the four of them. Each one had four faces; the one face, the face of the keruv; the second face, the face of the human, the third face of a lion, and the fourth face of an eagle. However the ox is not listed.

Reish Lakish said: Ezekiel beseeched for mercy regarding the ox, and G-d transformed it into a Keruv (face of a child). Ezekiel said before him, "master of the universe, can a prosecutor act as a defender?" (since the ox recalls the sin of the Golden Calf, and would be inappropriate to be included among the faces of the Chariot)

- Chagigah 13a/b

[The Gemara goes on to record a dispute as to how the angels were created]

R'Shimon the saintly said: Each day ministering angels are created from the stream of fire, and they utter song and cease to exist, as it says: They are new every morning great is your praise upon them (Lamentations 3:23)

R'Shmuel bar Nachmani said in the name of R'Yonasan: From each and every word the emerges from the mouth of the Holy One, Blessed is He, a single angel is created as it says: By the Word of Hashem the heavens were made and by the breath of his mouth all their host (Psalms 33:6)

- Chagigah 14a

List Mania

Rav Yehuda said in the name of Rav: Ten things were created on the first day (of creation) and they are:
1. Heaven
2. Earth
3. Tohu
4. Bohu
5. Light
6. Darkness
7. Breath
8. Water
9. Length of Day
10. Length of Night

A Baraisa Taught: Tohu is a green line that encircles the entire world. It is from that line that darkness emerges, as it says (in Psalm 18:12) "He made Darkness his concealment around it". Bohu refers to the damp stone sunk in the deep, from these stones that water emerges, as it says (in Isaiah 34:11) "And he shall extend upon it the line of Tohu and the Stones of Bohu.

(Rashi defines Tohu as astonishment and Bafflement. He defines Bohu as Emptiness and Desolation)

The Baraisa continues:
And was light created on the first day? Because it is written: (in Genesis 1:17) "And G-D set the sun and moon in the firament of the heaven to give light on the earth. And it was written: and it was evening and it was morning, the fourth day".

R'Elazar said: The light that the Holy One Blessed is He, created on the first day: Man could use it to survey everything from on end of the world to the other end of the world. Once the Holy One, Blessed is he looked at the generation of the Flood and the generation of the dispersion, and he saw that their deeds were perverse, he proceeded to hid it from them as it says (in Job 38:15) "And the light was withheld from the wicked."

The sages say that the Luminaries themselves which were created on the first day, but not suspended until the fourth day!

Rav Zutra bar Toviya said in the name of Rav: The World was created with ten things:
1. Wisdom
2. Insight
3. Understanding
4. Strength
5. Rebuke
6. Might
7. Righteousness
8. Justice
9. Kindness
10. Compassion


[What was that I posted yesterday about peeking behind "The Curtain"? ]

- Chagigah 12a


Reish Lakish said: Whoever engages in Torah study at night, The Holy one, Blessed is he, endows him with charm during the day.

[I'll have to ask my co-workers if I come in smiling each morning after I'm up until 1:30am studying. (This is normally the case for me, as I reserve my study time until after the kids are in Bed.) On second thought, maybe not. I'll take the Talmud's word that I'm Charming :-)]

- Chagigah 12b

Behind the Curtain

Chapter 2 - Ein Dorshin

First Mishnah:
The laws of Forbidden unions may not be taught among three people,(Teacher, 2 students) Nor Maaseh Bereishis (Wisdom of the natural world) be taught between two people (Teacher & Student) Nor Merkavah (Wisdom of metaphysical world) be studies by one person unless that person was a scholar who could arrive at an understanding on his own.

Whoever scrutinizes these four things would have better for him had he never come into the world:
1. What is above
2. What is below
3. What is before
4. What is after

And whoever has no heed for the creator, it would have been better for him had he never come into the world.

[I have visions of the line from the Wizard of OZ... "Pay no attention to the man behind the curtain." The mishnah (and later expounded in the gemara)clearly maintains that the study of the "workings of what goes on behind the curtain" should be taught in a precise way, and should not be undertaken until one has studied the "prerequisites".]

- Chagigah 11b

Mt. suspended by a hair

Mishnah:
The release from vows hover in the air, as they have no Support.

[By Support the Mishnah means the laws are not fully explained in the Torah]

The laws of Shabbat, the Chagigah offerings and Meilah (Using consecrated items for secular purposes) are like Mountains suspended by a hair, for there are few references in the Torah, but there are a lot of laws. Monetary laws, services and laws of Taharah (ritual purity), Tumah(ritual impurity), and illicit sexual relations have support and are the fundamentals of Torah.

[The gemara goes on to give examples of laws that are "like a Mountain suspended by a hair"]

The Torah forbid calculated labor and calculated labor is not written

[The Gemara is saying that the Torah in Exodus 35 prohibits doing labor with the intent to build the Mishkan. The laws are focused on the intent of the action. In some cases the same work performed but with a different intent is not subjected to prohibition. Rashi uses the example of digging a hole. To dig a hole for the intent of building is prohibited, however digging a hole to get dirt is not prohibited]

Rami Bar Chama said: (Meilah) is necessary only for which we learned in the Mishnah. If the Agent executed his agency the Sender is guilty of Meilah. The Agent did not execute his agency, the agent is guilty of Meilah.

[Rami Bar Chama is referring to the Mishnah in Meilah 20a, where someone "the Sender" gave an agent money and asked him to buy a certain item, but didn't realize the money he used was consecrated for Temple use. If the agent did what he was commissioned to do, the sender is liable and not the agent, However If the Agent, didn't make the purchase or bought something he wasn't asked to buy, He (the agent) is liable for Meilah]

Rav Ashi said: (Meilah) is necessary only for which we learned in the Mishnah: He took a stone or a beam from the temple treasury, he is not guilty of Meilah. But if He gave it to his fellow, he is guilty of Meilah and his fellow is not guilty of Meilah

[Rav Ashi is referring to the Mishnah in Meilah 19b which say that since the fellow is receiving the consecrated object it is as if he took the item and is subject paying restitution for the object. See Rabbi's even knew back then... it's all about Intent and possession is 9/10th of the law ;-) ]

- Chagigah 10a/b

Seize the Mitzvah

Mishna:
Someone who did not offer the chagigah (peace offering in honor of the festival) on the first of Yom Yov, may offer the chagigah throughout the festival even on the last day of the Yom Tov of Succos (Shemini Atzeres). If the festival passed and one did not offer a chagigah, he is not responsible for it.

[In other words he missed the boat and can no longer bring the chagigah for the festival]

Concerning this situation (failing to bring a Chagigah) it is said: A Crooked thing can not be straightened and a lack cannot be counted. R'Shimon ben Menasys said: What is a "crooked thing that can not be straightened"? This refers to one who cohabited with an ervah (forbidden sexual relationship) and gave birth to a Mamzer.

[What the Mishna is saying is that someone who brings a Mamzer into this word has a physical reminder of his transgression. Unlike someone who Robs and can make-up for the sin, this sin can not be reversed (as we will read below) NOTE: In the times of the Mishna, a Mamzer was restricted to who he could marry. See Rambam Hilchos Isurei Binah 15:1]

If you say that the verse refers to someone who steals or robs, that can not be the meaning as he is able to make the matter straight. [By repaying what was stolen]

R'Shimon ben Yochai said: One is not called crooked unless he was straight at first and then became crooked. And who is this? This is a Torah Scholar who forsakes the Torah. [As opposed to someone who transgressed as they didn't know any better]

[Gemara later in Chagigah 9b goes on to say:]

This was taught in a baraisa: A Crooked thing Can not be straightened: This refers to one who Omitted the reading of the Morning Shema or the reading of the Evening Shema or one who omitted the morning prayer. And the Lack cannot be counted: This refers to one whose friends were counted to do a Mitzvah, but was not counted with them.......Any Torah Scholar who forsakes the Torah, Regard him like a Bird wandering from its nest, or a man who wanders from his place [A man who committed adultery]

[What the Mishna is saying is that there are times when you just can't make up the mitzvah. That being the case, we must all be mindful of the mitzvahs we are obligated to do, and seize the opportunity at once! So don't forget to say the Shema twice daily as you can never make up those mitzvah points lost! Seize the Mitzvah!]

- Chagigah 9a

Let Them Eat Meat!

The Rabbis taught in a Baraisa: "You Shall Rejoice on Your Festival" [Devarim 16:14]. This verse includes all kinds of rejoicing in regards to the mitzvah of Rejoicing on the Festivals.

(Although the Torah here tells us we need to rejoice, it doesn't specify how we are to rejoice. We later learn that when the Temple is standing we are obligated to rejoice over eating the sacrificial foods in Devarim 27:7)

Based on this verse, the sages said: Israel can fulfill their obligation with the meat of the Nedarim, Nedavos & Maaser Behimah**. The Kohanim can fulfill their obligation with the meat of the Chatas, Asham, Behor & Breast and Thigh of the Shelamin offering**. It could have been thought that one could fulfill their obligation with a Bird Offering or Minchah Offering, however the Torah states: You shall rejoice on your festival.

(Using B'Chagecha for "on Your Festival" in Hebrew. This has the same root as the Hebrew word Chagigah "Offering". This teaches us that the offering must be of the same type as the Festival Offering which excludes both the Bird and Minchah offerings. The Gemara lists and additional reason for the exclusion of the Bird and Meal offerings:)

Rav Ashi said: It (the exclusion of Bird/Minchah) can be found in the verse "You Shall Rejoice". Excluded is the eating of the offerings as there is no Joy. (i.e. the meat from a bird and cakes from Minchah are not filling and thus will not bring joy) And why does Rav Ashi have to say about the term b'Chagecha? That word is for Rav Daniel Bar Katina who said in the name of Rav: From where do we know that we may not take (Marry)wives on Chol Hamoed (Intermediate days of the festival) Because it stated: You Shall Rejoice on your festival stressing that your rejoice should only be on account of the festival, and not your new Bride.

(This verse teaches us we should not get married on Chol Hamoed as not to eclipse the Rejoicing for the Festival with the Celebration of the wedding

**Offering Terms:
Nedarim - commitments to bring a sacrifice
Nedavos - animals declared to be sacrifices
Maaser Behimah - Animal Tithe 1/10
Chatas - Sin Offering
Behor - A first-born animal
Shelamin - Peace Offering)

- Chagigah 8a/b

No Limits

Today the Gemara cites a Mishna in Pe'ah 1:1, which was later incorporated into the morning blessing liturgy.

These are things that have no measure:

(By "no measure" the Gemara means things that have no limits according to Torah law. They have no minimum requirement below which would render performance of the mitzvah meaningless, nor do that have an upper limit which would render the performance to no longer be meritorious. In other words the slightest performance of the mitzvah would fullfill the obligation but doing more brings with it more merit)

1. Pe'ah (Leaving part of your crop for the poor)

2. Bikkurim (Bringing of the first ripened fruits to the temple)

3. The Re'ayon (The obligation to appear at the temple for the 3 festival with an offering)

4. Acts of Kindness

5. The Study of Torah

(Jewish Men are obligated to study Torah at all times. At the minimum, it is possible to fulfill the obligation by learning for a short period of time each day and night. Of course, the more one studies Torah, the greater his reward. This also applies to someone who works for a living and who is not a full time Torah Scholar. In other words, mitzvah points are gained by just squeezing in a few minutes a day to study Torah. One who has Free time on his hands however is obligated to Study Torah!)

- Chagigah 7a

Teach Your Children

Abaye said:
Wherever an adult would be obligated to perform a Mitzvah under Biblical Law, There is also an obligation to train a minor under Rabbinic law. Wherever an Adult would not be obligated to perform a Mitzvah under Biblical Law, a minor also would not be subjected to the obligation of training under Rabbinic law.

(In the case of today's daf, if an Adult is not obligated to bring an offerning due to a disqualification. There would be no Rabbinic obligation to train the child if the child would also be subjected to the disqualification, even if the Child could become qualified by the time they would reach adulthood)

- Chagigah 6a

Good Shabbos!

G-D's sympathy

The Rabbis taught in a Baraisa: The Holy One, Blessed is he, weeps for three types of people every day:

(Rabbeinu Chanael explains the Baraisa means that G-D List these three types of People that should be wept over by others every day)

1. One who is able to occupy himself with Torah Study but doesn't

2. One who is unable to occupy himself with Torah Study but does!

3. And Over a communal leader who behaves arrogantly towards the community.

(Where points number 1 & 3 are self explanatory, point number 2 is a bit puzzling. Shouldn't G-D be happy with one who is unable to study Torah but does so anyway? The Baraisa teaches us that G-D shares the pain of the person who exerts himself and studies Torah in the most difficult set of circumstances. As it is states in Psalm 91:15 "I am with him in distress". Thus G-D is weeping is in sympathy for the harsh circumstances which causes a Torah Scholar to suffer)

- Chagigah 5b

A precious stone

The Rabbis taught in a Baraisa: There was once an incident involving R'Yochanan Ben Berokah and R'Elazar ben Chisma, who went to visit R'Yehoshua in Perkiin.

R'Yehoshua said to them: What novel teaching was expounded in the study hall today?

They Said to him: We are your disciples and we drink your waters!

R'Yehoshua said in reply: Even so, it is impossible for scholars of the study hall to conduct a session without expounding a novel teaching. Whose week was it to lecture in the study hall?

They Replied: It was the week of R' Elazar ben Azaryah.

R'Yehoshua again Inquired: And what subject was the discourse today?

They Answered him: on the Torah portion of Gathering (Hakheil - this event took place the evening following the first day of sukkos in the Shemittah year. Everyone would gather in the temple courtyard to hear the king read the book of Deuteronomy)

R'Yehoshua interrogated further: And what did he expound on the subject?

They explained that R'Elazar first cited the following verse: Gather together the people - the men, the women and the small children. R'Elazar then elaborated: We can understand if the men come to learn, and the women come to hear, why do the small children come? (as they are too young to learn or hear). Rather it is on order to give a reward to those who bring them!

[This statement is the basis for the practice of bringing small children to shul]

R'Yehoshua said to them: A Precious Stone was in you hand, and you sought to withhold it from me!?

- Chagigah 3a