Revach L'Neshama http://revach.net/ RSS feed for - Section: DAF YOMI Copyright 2007, Revach L'Neshama en-US Revach L'Neshama Logo 144 31 http://revach.net/img/small_header.jpg http://revach.net/ info@revach.net Fri, 12 Feb 2016 03:00:00 -0800 240 Gitin 62 - SUMMARY One may not separate Chalah for an Am ha’Eretz if the dough has already been made because it is already Tamei. One may make the dough for an Am ha’Eretz and separate the Chalah and place the dough in flat wooden utensils (that is not Mikabel Tu’mah) (1) We allow the Am ha’Eretz to take the Chalah in the utensils with the warning that if he touches the Chalah it will go back to being Tevel. One may not separate Te’rumah from the olives of an Am ha’Eretz that has already been processed by the Am ha’Eretz because it is Tamei. One may process the olives of the Am ha’Eretz and separate Te’rumah and place the Te’rumah in utensils that are not Mikabel Tu’mah. (2) We allow the Am ha’Eretz to take the Te’rumah with a warning that it will go back to Tevel if he touches it. It is forbidden to hoe together with a non-Jew on Shvi’is and it is forbidden to greet him with a double greeting of Shalom. It is permitted to give encouragement to a non-Jew who is working the land on Shvi’is. It is forbidden to enter the house of a non-Jew on their holiday to greet him, but if one sees him in the Shuk he may greet him apathetically. Talmidei Chachamim are referred to as Kings It is proper to greet a King with a double greeting of Shalom. It is forbidden to eat before giving food to one’s animals. If a husband instructs a Shli’ach to Hiskabel or Holech a Get to his wife he may retract the Shlichus. (3) If a wife instructs a Shli’ach to Hiskabel a Get once the Get reaches his hand she no longer may retract his Shlichus. (4) If the husband tells the Shli’ach Kabalah of the wife that I do not want you to be Mekabel it for her and instead I want you to bring it to her, the husband may retract. (5) R. Shimon Ben Gamliel says that if the wife tells the Shli’ach to Tol the Get he is a Shli’ach Kabalah and she may not retract the Shlichus once the Gemarah reaches his hand. A man may be a Shli’ach Kablah because a father can accept a Get for his daughter who is a Ketanah The five women who are not believed to testify that a woman’s husband died are believed to bring a Get and testify B'Fanai Nichtav. (6) A woman may be a Shli’ach to bring her won Get and testify B'Fanai Nichtav. If a wife appoints a Shli’ach to bring her the Get and the Shli’ach lies to the husband and says that he is a Shli’ach Kabalah and the husband says take it as she stated, the Get is not valid even when it reaches her hand.
 
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1. Although there is a still a concern that the Am ha’Eretz will touch the Chalah the Chachamim permit this for the sake of the livelihood of the dough maker who is a Chaver (person who is Shomer Taharah) 2. We place the Te’rumah in utensils made out of stone dung or eaRth because these utensils are not Mikabel Tu’mah. Although there is a still a concern that the Am ha’Eretz will touch the Te’rumah it is permitted for the sake of the livelihood of the olive processor who is a Chaver. 3. Because a Get is a Chov for the wife and one may not be a Shli’ach for someone when it is for his detriment, therefore he is a Shli’ach only for the husband and not for the wife. 4. Since the wife appointed the Shli’ach the hand of the Shli’ach is like her hand and she is immediately divorced when the Shli’ach receives the Get 5. Since he is no longer the Shli’ach of the wife and instead he is the Shli’ach of the husband the husband may retract the Shlichus until the Get reaches the hand of the wife 6. A mother-in- law, daughter of a mother-in- law, a Tzarah, wife of a brother and daughter of the husband are considered to be enemies of the wife and are not believed if they testify that the husband died because they may be lying and are trying to cause he to be prohibited on her husband.

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Gitin 62 - INSIGHTS GREETING A NON-JEW The Gemarah says that certain Amora’im were Makdim Shalom (greeted them with Shalom) to non-Jews. Why did they make a point of being Makdim them Shalom? The Ran says that it is the custom that when one greets you with Shalom that you greet him in return with a double greeting of Shalom. The reason for this custom may be because it is a Chesed to greet someone with Shalom and he Gr’a says that when one returns a Chesed he should do so with a greater Chesed than he received. If he only returns the exact Chesed that he received it is not regarded as a Chesed and rather it is regarded as Emes. Since it is forbidden to greet a non-Jew with a double greeting of Shalom the Amora’im made sure to greet them first.

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Gitin 62 - HALACHA A GOY ON SHVI’IS It is permitted to encourage a non-Jew on Shvi’is, but only verbally. For example if you see him plowing or planting on Shvi’is you may say to him Tischazak or Tatzli’ach or some other similar kind of encouragement because they are not prohibited from working on the land on Shvi’is. However it if forbidden to lend him a hand with his work on Shvi’is. (Rambam Hilchos Shemitah v’Yovel 8:8)

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Gitin 62 - LAMDAN It is proper to greet a King with a double greeting of Shalom. What is the significance of a double greeting of Shalom? Author’s Comment to Yesterday’s Lamdan The Ritva explains that although no Ave’irah is being transgressed when grinding the wheat however since when she eats it she is committing an Ave’irah it is forbidden to lend her a hand at all.

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Gitin 61 - SUMMARY If a person steals an animal that is caught in a trap with a receptacle it is Gezel Gamur, but if it is a trap without a receptacle it is only Gezel because of Darkei Shalom. (1) It is forbidden to take a Metziah from a deaf-mute, insane person or Katan for the reason of Darkei Shalom. R. Yosi holds that it is Gezel Gamur to take a Metziah from a Cheresh, Shoteh or Katan and thus it may be collected from the thief in Bais Din. If a poor person is cutting off olives from the bottom of the tree it is forbidden for anyone to take the olives from the bottom of the trees for the reason of Darkei Shalom. (2) If the poor person held the olives in his hand before it fell to the bottom it is Gezel Gamur to take the olives from the bottom of the tree. We support poor Goyim and we visit their sick and bury their dead along with the Bnei Yisrael for the reason of Darkei Shalom. It is permitted to lend a sifter, sieve or mill to a woman who is suspect on Shvi’is because of Darkei Shalom but it is forbidden to sift or grind with her. (3) It is permitted to lend a sifter or a sieve to the wife of an Am ha’Eretz and it is permitted to sift or grind or select with her because of Darkei Shalom. (4) It is permitted to encourage non-Jews who are working the fields on Shvi’is and it is permitted to Sho’el b'Shalom of a non-Jew for the reason of Darkei Shalom. Once the water is put in the dough it is forbidden to lend a hand to the wife of the Am ha’Eretz because the dough is now Tevel for Chalah. (5) Abaye says most Amei ha’Eretz separate Ma’aser. (6) R. Me'ir says that an Am ha’Eretz is someone who doesn’t eat Chulin b'Taharah; the Rabbanan hold that an Am ha’Eretz is someone who is suspect regarding Ma’aser. Rava says that it is permitted to lend a hand to a woman who doesn’t eat Chulin b'Taharah for the reason of Darkei Shalom. It is permitted to give wheat to grind or to watch a person who is suspect to eat fruit of Shvi’is and to give Te’rumah to a Kohen who is suspect to eat Te’rumah b'Tumah. It is forbidden to lend a hand to someone who is suspect to eat fruit of Shvi’is or to a Kohen who is suspect to eat Te’rumah b'Tumah. It is permitted to give Te’rumah to a Yisrael Am ha’Eretz to watch but not to a Kohen Am ha’Eretz because a Kohen is comfortable with Te’rumah and may be Mitamei it. (7) One am give his wheat to a grinder who is a Kusi or an Am ha’Eretz and he need not be concerned that his wheat was switched for wheat of Shvi’is or of Tevel, but he must be concerned that it has become Tame’i. (8) Someone who gives dough to his mother-in-law or to an innkeeper who is the wife of an Am ha’Eretz he must separate Ma’aser from what he gives her and from what he receives from her because she is suspect to switch the dough. (9)
 
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1. According to R. Yosi it is Gezel Gamur even if the trap does not have a receptacle.. 2. According to R. Yosi it is Gezel Gamur to take the olives from the bottom of the trees. 3. Because it is forbidden to give a hand to transgressors. 4. According to Abaye even though she is the wife of an Am ha’Eretz it is permitted to lend her a hand because most Amei ha’Eretz separate Ma’aser. According to Rava it is only permitted to lend a hand to the wife of an Am ha’Eretz who is suspect not to eat Chulin b'Taharah, but is not suspect regarding Ma’aser. 5. That which we are obligated to separate Ma’aser from Dmai is a Chumra. 6. It is only permitted to give the Te’rumah to the Kohen if has not yet been Muchshar (come into contact with water) and it is not yet Mekabel Tu’mah. 7. It is only forbidden to give it to the Kohen Am ha’Eretz if the Te’rumah was already Muchshar for Tu’mah. 8. It is only a concern that it became Tame’i if it was Muchshar for Tu’mah. 9. Although normally an Am ha’Eretz is not suspect to switch however a mother-in-law wants to switch for her daughter because she wants to give her a better dough and an innkeeper is suspect o switch for the benefit of the guest who is a Talmid Chacham.

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Gitin 61 - INSIGHTS DIN EMES AND SHALOM Rav Kahane collected olives from the bottom of the tree until the poor person who was on top of the tree told him that he had held it in his hand. Rav Kahane commented that he is from the town of R. Yoshiayh and R. Yoshiyah [who taught the townspeople] this Halachah is a Tzadik Yesod Olam. Why did he call R. Yoshiyah a Tzadik Yesod Olam? The Chasam Sofer explains that the world is sustained on Din, Emes and Shalom. When one is reliant that no one will take his olives because of Dareki Shalom although there is Shalom there is no Din since m'Ikar ha’Din it is permitted to take the olives. However without the Takanah of Darkei Shalom there would be Din but no Shlaom. R. Yoshiyah taught the townspeople to hold the olive sin their hand so that it would be theirs m'Ikar ha’Din, so now there is Din and Shalom. Therefore R. Yoshiyah is a Tzadik who is ensuring the existence foundations of the Olam.

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Gitin 61 - HALACHA PROVIDING FOR NON-JEWS Is someone transgresses one of the Mitzvos in the Torah b'Meizid there is no obligation to provided for him or lend him money. We provided for the non-Jewish poor along with Jewish poor for the reason of Darkei Shalom. (Shulchan Aruch YD 251:1)

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Gitin 61 - LAMDAN It is permitted to lend a sifter, sieve or mill to a woman who is suspect on Shvi’is for the reason of Darkei Shalom but it is forbidden to sift or grind with her. Rashi says that it is forbidden to grind with her because it is forbidden to lend a hand to someone ho is transgressing Ave’irah. What Ave’irah is being transgressed when grinding the wheat? (3) Author’s Comment to Yesterday’s Lamdan Because it is forbidden to learn by heart the written Torah and as long as the entire Torah is not written it is regarding as if one is learning by heart.

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Gitin 60 - SUMMARY Following the Kohen and Levi Talmidei Chachamim who are appointed over the Tzibur are called up to read from the Torah. (1) A Sefer Torah that is missing one parchment may not be used It is forbidden to read the Torah b'Tzibur from Chumashim (even if it is written in a scroll like a Sefer Torah) because it is dishonorable to the congregation. It is permitted to read from a Sefer Haftaros and from Sifrei Aggadah because Eis Lasos Haifairo Torahsechah. (2) It is a Machlokes if the Torah was written by Moshe Rabbeinu one Parshah at a time or if it was written all at once. (3) Hilni ha’Malka wrote the Parshah of Sotah on a golden tablet for the Bais ha’Mikdash. It is a Machlokes Tana'im if one Parshah of the Torah may be written down separately in order that a child may learn from it. Eight Parshiyos of the Torah were given on the day that the Mishkan was erected (the first day of Nisan in the second year after Yetzi’as Mitzrayim). It is a Machlokes if most Dinim of the Torah could be learned out from the written Torah or are Halachah l'Moshe m'Sinai. It is forbidden to write down the Oral Torah and to learn by heart the written Torah. If the custom was to place an Eiruv Chatze’iros in one particular house it may not be placed in a different house because of the concern that people may think that no E’iruv was made that Shabbos. Rav says that the fields farther from the source of the stream may water their fields first. Shmuel holds that the fields close to the source may water their fields first. It was not decided whether the Halachah follows Rav and Shmuel and therefore whoever is stronger may water his field first. (4) If it is not necessary to stop the flow of the stream they both Rav and Shmu’el agree that whoever wants may water his field first.
 
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1. After them Talmidei Chachamim who are suitable to be appointed over the Tzibur are called up, followed by the sons of Talmidei Chachamim who are appointed over the Tzibur, followed by the Roshei Knesset and everyone else. 2. M'Ikar ha’Din it is forbidden to write a Sefer Haftaros because it is forbidden to write the Nevi’im unless the entire Sefer is written, however since it is impossible for every Tzibur to buy all of the Sifrei Nevi’im the Chachamim permitted it. It is also forbidden to write Sifrei Aggada because it is forbidden to write down the Oral Torah. However, because people have shorter memories and otherwise the Torah would be forgotten the Chachamim permitted it. 3. According to one opinion as soon as Moshe Rabbeinu received a Parshah in the Torah he immediately wrote it down and according to another opinion he did not write the Torah down at all until he received the entire Torah. 4. However only the top and bottom field may fight it out but not the middle fields.

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Gitin 60 - INSIGHTS A FLAWED SEFER TORAH It is forbidden to read the Torah from Chumashim because it is dishonorable to the congregation. The Rashba says that if the entire Torah is written but there are some mistakes in one of the Chumashim it is permitted to read from the other Chumashim. Even though it is forbidden to read from a separate Chumash that is only because it is dishonorable to the congregation and in this case since the entire Torah is written it is not dishonorable. Even though a Sefer that is missing one parchment may not be used since the Chumash that is being read from does not contain mistakes it is permitted.

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Gitin 60 - HALACHA NO KOHANIM If there is no Levin in the Bais Knesset the Kohen who read from the Torah first shall read the second time but not a different Kohen so people will not think that the first Kohen is Pasul. Two Levitim may not be called up one after the other so people will not think that one of them is Pasul (Shulchan Aruch OC 135:8, 9) Even if they know that his father is a Levi they may think that he married a Mamezres and even though the son is a Mamzer he is called up to the Torah like any Yisra’el. (Mishnah Brurah)

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Gitin 60 - LAMDAN According to one opinion one section of the Torah may not be written separately in order that a child may learn from it. Why may it not be written? Author’s Comment to Yesterday’s Lamdan The Maharam Schiff answers that Kefitzah is a less accurate means of communication maybe the first time he didn’t have Kidushin in mind and now he intention is to be Mekadesh her, not to divorce her.

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