BS”D

Suka 50b

Nisan 6, 5783. March 28, 2023

Continued with ניסוך המים. 

הֶחָלִיל — חֲמִשָּׁה וְשִׁשָּׁה. זֶהוּ הֶחָלִיל שֶׁל בֵּית הַשּׁוֹאֵבָה, שֶׁאֵינוֹ דּוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב.

MISHNA: The flute is played on the festival of Sukkot for five or six days. This is the flute of the Place of the Drawing of the Water, whose playing overrides neither Shabbat nor the Festival.

1- Is it שמחת בית השואבה or שמחת בית חשובה? 

The joy of the drawing of the water,  or the joy of performing the important מצוה.  

Two opinions of in our גמרא what it actually says in the  Mishna  – שואבה or חשובה. 

Interesting מהר”ץ חיות on our גמרא. 

He asks – what is the question? The two opinions were of people that lived much after רבינו הקדוש. So…. open up a משניות and see what it says!

He deducts from this that רבי only compiled and arranged the Mishnayos but did not write them. This allowed for different opinions on the exact wording until one text was universally accepted. 

2- The חליל and other musical instruments used for the שירת הלויים .

חליל is usually translated as a flute or recorder. 

Our גמרא also mentions the אבוב that was the the בית המקדש from the time of משה רבינו!

Another musical instrument mentioned is the אבוב, made of copper or wood. 

 Rav פפא in ערכין 10, a. says that חליל and אבוב שרק the same instrument.

See פירוש המשניות להרמב”ם ערכין ב , ג. 

ערכין י, ב. 

ת”ר אבוב היה במקדש חלק היה דק היה של קנה היה ומימות משה היה צוה המלך וציפוהו זהב ולא

 היה קולו ערב נטלו את צפויו והיה קולו ערב כמות שהיה

The Sages taught in a baraita: There was a flute in the Temple; it was smooth and it was thin, i.e., its sides were thin; it was made from reed, and it was in existence from the days of Moses. The king issued a command and they plated the flute with gold, but then its sound was not as pleasant as it was previously. They therefore removed its plating and its sound was then as pleasant as it was before. 

See בראשית 4, 21 that Yuval, one of למך’s sons, created the first musical instruments. 

וְשֵׁ֥ם אָחִ֖יו יוּבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י כׇּל־תֹּפֵ֥שׂ כִּנּ֖וֹר וְעוּגָֽב׃

And the name of his brother was Jubal; he was the ancestor of all who play the lyre and the pipe.

The תרגום of עוגב, is אבוב! In modern Hebrew, עוגב, is translated as an organ which is a large keyboard instrument. Here. 

3- Whereas our Mishna states explicitly the חליל would not be played on Shabbos and Yom Tov, a Beraisa quotes the opinion of Reb Yosi that the musical instruments were indeed played on Shabbos and Yom Tov. 

4- We discussed the old issue of using grape juice for Kiddush and the 4 cups of wine at the Seder.

Freshly squeezed juice from grapes is mentioned in the גמרא (BB 97b) as being valid for Kiddush.

However, is grape juice considered ‘wine’ in regards to drinking it during the 9 days? Here. 

The modern grape juice is different in 2 ways. 

Firstly, it’s pasteurized making it יין מבושל. That itself is not a major issue as the הלכה is that יין מבושל is fine.

The second issue is the fact that, unlike the grape juice of the גמרא, where the juice is unfermented wine, our grape juice will never turn into wine. See רשב”ם in BB above. 

Additionally, the Alter Rebbe writes that the ד כוסות need to be consumed דרך חשיבות. Does our grape juice fit this category?

See here

https://yaacovhaber.com/rth/using-grape-juice-for-kiddush/

https://beinenu.com/sites/default/files/alonim/164_107_77.pdf

https://www.hidush.co.il/hidush.asp?id=22535

BS”D

Sukkah 50a

Adar 22, 5783. March 15, 2023

1- Tosfos raises 2 points. 

A- What is the issue with filling the vessels with the water for ניסוך המים a day early? 

The Gemara says that it would become פסול בלינה since anything that is left overnight in a כלי קודש becomes פסול בלינה. 

Asks Tosfos: filling up the water a day early is not considered ‘filling it’, since it is before the זמן for the שאיבה which begins only at night. The fact that it was poured into  the vessel before the proper time of the שאיבה is as if ‘a monkey poured into the כלי!

[More on monkeys later]. So even when the זמן of nightfall arrives, it would not become קדוש since ‘no one’ filled it up. מעשה קוף. 

B- Why is the water for the ניסוך המים , that is filled from the שילוח, (a stream outside ירושלים) not become פסול due to the laws of יוצא. 

יוצא is a general rule that anything that is קודש cannot be taken out of either the עזרה or  ירושלים. Removing it causes it to become פסול.

So how can the water remain קודש if it is drawn outside the city walls?

We discussed Tosfos’s answer on these two interesting topics. 

2- We mentioned the famous question on the Gemara פסחים מא. This is in regards to a קרבן פסח, which must be broiled over a fire. Cooking it in water is strictly forbidden.  

[Will discuss at next shiur the reason for this BL”N]. 

What if one cooks the קרבן פסח in the חמי טבריה? The hot springs of טבריה? Rav Chisda ? says on is חייב! 

אָמַר רַב חִסְדָּא: הַמְבַשֵּׁל בְּחַמֵּי טְבֶרְיָא בְּשַׁבָּת — פָּטוּר. פֶּסַח שֶׁבִּשְּׁלוֹ בְּחַמֵּי טְבֶרְיָא — חַיָּיב.

Rav Ḥisda said: One who cooks food in the hot springs of Tiberias on Shabbat is exempt. One violates the Shabbat prohibition of cooking only if he uses a fire. In the case of a Paschal lamb that was cooked, i.e., boiled, in the hot springs of Tiberias, one is liable for boiling the offering.

The obvious question is that taking the קרבן פסח to טבריה would make it פסול! 

It cannot mean a type of hot spring like חמי טבריה in ירושלים, as the גמרא says elsewhere (Pesachim 8b) that there are no hot springs in ירשלים , least someone would say he’s coming not for the קדושה of ירשלים but to soak in the local spas….

Some suggest that the water from ‘טברי can retain it’s heat by bringing it in a thermos…. But would not that be a כלי שני?  Unless the thermos was immersed into the water in טבריה. 

B’H – We finished the 4th Perek. 

3 –  Fifth פרק 

Began to discuss the topic of the שמחה associated with ניסוך המים

As per Rashi, the שמחה is associated with  the drawing of the water as it says ושאבתם מים בששון. 

Mentioned the question on the Rambam that states the obligation for the שמחה יתרה that occurred on סוכות but omits to mention that is was due to ניסוך המים.

That’s a bit topic that the Rebbe spoke about many times. We will discuss it again in the future. To start see here. LS 17, 267 . 

4- We mentioned the answer on the above question from an ‘under the radar’ תלמיד חכם that was unknown until he published his magnom opus on the ספר המצוות of Reb Sa’adia Gaon. 

Reb Yeruchem Fishel Perlow. English 

5 – Speaking of מעשה קוף in the above תוספות, we discussed a fascinating piece in the מורה נבוכים where the Rambam states that there are species of beings that are an intermediary between a human and an animal! 

Part 3, 51

6- In this vein, we discussed the Mishna in כלאים. 8, 6. 

שׁוֹר בָּר, מִין בְּהֵמָה. וְרַבִּי יוֹסֵי אוֹמֵר, מִין חַיָּה. כֶּלֶב, מִין חַיָּה. רַבִּי מֵאִיר אוֹמֵר, מִין בְּהֵמָה. חֲזִיר, מִין בְּהֵמָה. עָרוֹד, מִין חַיָּה. הַפִּיל וְהַקּוֹף, מִין חַיָּה. וְאָדָם מֻתָּר עִם כֻּלָּם לִמְשֹׁךְ וְלַחֲרֹשׁ וּלְהַנְהִיג:

The wild ox [is in the category of] a בהמה. But Rabbi Yose says: [it is in the category] of chayyah. 

The dog [ is in the category of] a chayyah. But Rabbi Yose says: [it is in the category] of a behemah. The pig [is in the category of] a behemah. 

The wild donkey [is in the category of] a  chayyah. 

The elephant and the monkey [they are in the category of] a chayyah. A human being is permitted to draw, plow, or lead with any of them. 

The obvious question is why mention the elephant and monkey and not other animals. Why only these two animals? All animals are different.

The מלאכת שלמה suggest that these two animals resemble the human. The monkey with his upright posture and demeanor and the elephant with his ability to understand human speech. 

Therefore the  גמרא says that when one sees these two particular animals the ברכה of משנה הבריות is made. 

He adds that during the מבול some humans were punished by turning into monkeys and elephants. Evolution in reverse. 

That is the reason for this ברכה on these two animals only.

Truly משנה הבריות!  

Similarly, the Mishna in כלאים needs to tell us that despite the elephant and monkey being descendants from humans they are considered animals. 

Thanks to Dani Chitrik who sent this link:

ספר שלמה משנתו. ברכות נז, א. 

IY”H more on this in the next shiur . 

BS”D

Sukkah 49b (2)

Adar 7, 5783. February 28, 2023

1- Continued with the last lines of the אגדתא.

Our גמרא cites 3 distinction between צדקה and גמילות חסדים.

תָּנוּ רַבָּנַן: בִּשְׁלֹשָׁה דְּבָרִים גְּדוֹלָה גְּמִילוּת חֲסָדִים יוֹתֵר מִן הַצְּדָקָה.

א – צְדָקָה — בְּמָמוֹנוֹ; גְּמִילוּת חֲסָדִים — בֵּין בְּגוּפוֹ, בֵּין בְּמָמוֹנוֹ.

ב – צְדָקָה — לָעֲנִיִּים; גְּמִילוּת חֲסָדִים — בֵּין לָעֲנִיִּים בֵּין לָעֲשִׁירִים.

ג –  צְדָקָה — לַחַיִּים; גְּמִילוּת חֲסָדִים — בֵּין לַחַיִּים בֵּין לַמֵּתִים.

Mentioned the שפת אמת that proves from this גמרא  that  צדקה can only be performed with cash or gifting . Doing someone a favor, even to a needy and poor fellow, is גמילות חסדים.

2- The גמרא mentions the פסוק:

״אוֹהֵב צְדָקָה וּמִשְׁפָּט חֶסֶד ה׳ מָלְאָה הָאָרֶץ״.

Literally translated as charity and justice.

On a similar note there is a פסוק:

משפט וצדקה ביעקב אתה עשית

Spoke about the contrasting features of צדקה which means kindness, giving and showing affection. משפט – justice, on the other hand, shows rigidness, structure, and even harshness.

In other word, צדקה is a voluntary act of kindness which is not necessarily based on reciprocity. It is an expression of love, compassion, and understanding, and often requires one to put the needs of others before their own.

משפט, however, is driven by a sense of fairness and justice, and is based on a system of rules, laws, and regulations. It is often seen as a way to maintain order and justice in a society. צדקה is focused on helping others in a compassionate way, while משפט is focused on making sure that everyone is treated fairly and equally.

So how do these two, משפט וצדקה come together?

The Alter Rebbe expounds on this concept in תורה אור, בשלח סג, ב, suggesting that one should develop a genuine feeling of giving charity by applying משפט in his personal life.

משפט leads to צדקה.

This משפט is the “judgment” one makes of his expenditures, accounting for his basic needs (food, clothing, etc.) and his מותרות. By calculating that even though he has all he needs and more, someone else is lacking basic necessities, he can deduce that the charity he gives is simply “deducting” from his מותרות.

Through this .משפט\חשבון, or reckoning, of his extras and luxuries against the basic needs of another, one can come to צדקה.

Thus, משפט וצדקה ביעקב אתה עשית.

בחי’ משפט שעושה האדם בנפשו על מותרות חיי גופו נגד הצדקה.

כי הנה ארז”ל חייך קודמין לחיי חבירך ודוקא חייך ממש כמשל הקיתון של מים שאם ישתו שניהם ימותו כו’ כדאיתא בגמרא.
מה שאין כן המותרות שלך אינן קודמין לחיי חבירך שאינו בדין שיפנק האדם את נפשו בתפנוקי עלמא וחבירו ימות ברעב ח”ו.

ועל ידי משפט זה שעושה האדם שלא לתת יניקה וחיות מותרות הגוף גורם למעלה בחי’ משפט שלא יומשך חיות המותרות שהן החיצוני’ וסטרא אחרא. וזהו שמשבחים ומברכים את ה’ אוהב צדקה ומשפט:

3 – We moved on to the topic of כלי שרת and why the drawing of the ניסוך המים  was not performed on שבת but on the Friday preceding it.

4- We repeated the explanation of the יערות דבש on the entire saga and plan of Esther to lure המן to attend a party in her home which was devoid of עבודה זרה.

Thus we can understand why it says ויבהילו.

5- Being it was ז’ אדר, we discussed an idea of the מאור עינים. This ספר contains the תורות of Reb Menachem Nochum of Chernobyl, who was a friend of the Alter Rebbe and eventually, also his מחותן.

The question he poses is  on the גמרא, that המן was happy that the גורל he did fell out in חודש אדר, since it is the month that משה רבינו passed away. If המן knew Jewish calendar dates then he would also have known that it is also the day that he was born.

Many answers are offered.

The מאור עינים answers that המן surely knew that both, the לידה and פטירה occurred on ז’ אדר.  (Truma)

His mistake was that he figured that the fact that on ז’ אדר, when משה רבינו passed away it ‘canceled’ his לידה. The effect of Moshe was gone. His legacy didn’t continue.

Thus, the positive effect of ז’ אדר, being the day of the לידה is something of the past and overshadowed by his פטירה that occurred on that very same day.

However, says the מאור עינים, that is not what the גמרא meant ‘that on ז’ אדר he was also born’.

Born on ז’ אדר here means his rebirth!  A spiritually rebirth in the heart of every איד. And that occurred immediately after his פטירה. This amazing phenomenon was unknown to המן.

Thus, every Jew has a ניצוץ of Moshe Rabbeinu within himself.  This ניצוץ, grants the ability of every Jew to grasp and understand תורה, each according to his ability.

[This idea is discussed in Tanya 42.

אלא הענין הוא כי כל נפש ונפש מבית ישראל יש בה מבחי’ משרע”ה כי הוא משבעה רועים הממשיכים חיות ואלהות לכללו’ נשמות ישראל שלכן נקראים בשם רועים

ומשרע”ה הוא כללו’ כולם ונקרא רעיא מהימנא דהיינו שממשיך בחי’ הדעת לכללות ישראל לידע את ה’ כל אחד כפי השגת נשמתו ושרשה למעלה ויניקתה משרש נשמת משרע”ה המושרשת בדעת העליון שבי”ס דאצילות המיוחדות במאצילן ב”ה שהוא ודעתו אחד והוא המדע כו’.]

How does one develop this ניצוץ? How does one get to feel this concept?

This is accomplished by emulating a trait that Moshe excelled in.

וְהָאִ֥ישׁ מֹשֶׁ֖ה עָנָ֣ו מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃

Moshe was the most humble human on the face of the earth.

A person that strives towards humility and ביטול can reach this ניצוץ משה שבתוכו

The פסוק tell us, continues Reb Menachem Nachum, that Moshe was buried in a valley; a symbol of humility.

וַיִּקְבֹּר אֹתוֹ בַגַּיְ.

However, we all must remember that even if we have not attained such humility, regardless, this ניצוץ is there right inside of us.

As the פסוק attests to this by saying וְלֹא יָדַע אִישׁ אֶת קְבֻרָתוֹ עַד הַיּוֹם הַזֶּה.

It’s buried within us all…..even if we don’t know where…yet.

פורים שמח!