BSD

Brochos 6b (2)

Teves 10, 5786. 12/27/2025

Some short notes:

1 – The Shiur was on עשרה בטבת and we picked up the גמרא of last week that discusses the שכר for fasting on such a day.

אֲמַר מָר זוּטְרָא: אַגְרָא דְּתַעֲנִיתָא, צִדְקְתָא.

Mar Zutra said: The primary reward for fasting is for the charity given to the poor on the fast day.

We mentioned the גמרא and Rashi in Sanhedrin (35, a) that this צדקה is specifically for ready-to-eat food (as opposed non edible such as grains) that is distributed at the end of the fast to poor people. These needy souls eagerly await for the fast to end to collect edible food with which they can break their fast.

As an example of ‘edible foods’ the גמרא cites: ‘bread and dates’.

Does that mean the custom at the time was for people to eat dates when a fast day ended? Maybe.

Anyway, based on the גמרא that says אין עני אלא בדעת, which includes all of us….we served dates….

2 – Next the גמרא discusses the prohibition of Davening in the opposite direction than the rest of the Shul. We mentioned the difference of opinions of Rashi and Tosfos as to which direction the Shul the גמרא is referring to is facing.

One interesting architectural point is that ‘all the Shuls faced (either) מזרח או מעריב, and the doors were on the opposite end either מזרח או מעריב’.

כל פתחי בית הכנסת היו במזרח והכי תניא בתוספתא דמגילה (פרק ג) מעין מקדש ומשכן,

פניהם למערב ואחוריהם למזרח.

See the Tosfos on 6a.

 

 

 

 

 

 

 

 

 

 

3 – The גמרא dissects the פסוק in תהלים  י״ב:ט

סָבִיב רְשָׁעִים יִתְהַלָּכוּן

The wicked walk round about (the righteous).

כְּרוּם זֻלּוּת לִבְנֵי אָדָם

What is the meaning of these last four words?

Two explanations are offered.

One is about the importance of תפילה.

The other refers to a person that unfortunately needs to reach out to others for financial assistance ר”ל. He loses dignity in their eyes (זֻלּוּת לִבְנֵי אָדָם ), and his face changes colors like a כרום.

Now what is a כרום?

A multicolored bird.

See here.

https://daf-yomi.com/DYItemDetails.aspx?itemId=9417

Sunbird

So the חכמים are teaching us that the colorful bird in the Gemara symbolizes someone struggling financially or is overwhelmed by debt. This hardship forces them to seek help, causing them embarrassment – a ‘change of face’.

3 – The מהרש”א says that it refers primarily to a מלוה that ‘walks around’ a לוה that has no money to pay back his loan, causing the לוה to change colors.

סָבִיב רְשָׁעִים יִתְהַלָּכוּן

The wicked walk round-about (the righteous and destitute).

4 – The איי הים , by the Maggid of Slonim, Reb Yehudah Adel (or Edel), offers a deeper insight: when seeking help, one must adapt to the giver’s perspective, adjusting their approach and even their thinking to align with the donor’s values. He needs to conform and say to the giver ‘I’m really like you’. So that is the meaning that the person in need ‘changes colors’…..

5 – We spoke about a fascinating topic – The fast of the 9th of Teves.

See first here from the Shulchan Aruch. OC 580, 2.

‘The חכמים did not know the reason for the fast of the 9th of Teves’.

What follows is just the tip of the iceberg on this subject.

There are two issues here:

1 – As the commentators question – this day is the Yortzeit of Ezra the Scribe  – עזרא הסופר.

So what is unknown? Just as we fast on ז אדר  ( for משה רבינו)  and on  ראש חודש אב (for אהרן הכהן) we also fast on ט טבת for עזרא הסופר!

2 – We find in various sources the reason for this ט טבת fast – and the cause for the resistance to reveal it.

A- The birthday of אותו האיש.

Unrelated image, but thought it should go here.

See here from the תוספות חדשים למגילת תענית.

The Rebbe references this source in a letter about ניטל. LS 15, 554

B – The passing of Reb Shimon who sacrificed his life by joining the church.

Briefly – the חכמים, realizing that some Jews may be swayed by this new religion, searched for a way to cause these אפיקורסים to abandon תורה ומצוות. If this new sect would remain ‘frum’ (with their mistaken belief on the idea of אותו האיש) they reasoned, it would attract others.

Reb Shimon (a תנא) volunteered to ‘join’ this religion and it was him who convinced their followers to stop keeping Shabbos etc. This caused a total dissociation from this new sect.

This Reb Shimon is associated in non-Jewish sources as  שמעון הקלפוס or Simeon of Jerusalem.

This secret mission was never publicized and neither was the reason for the fast on the day of Reb Shimon’s passing ever revealed.

See here.

See an interesting article here and here.

There obviously is much more on this fascinating topic.

6 – Reb Michoel Seligson has pointed to an interesting observation. The היום יום of ט טבת refers to a topic of עבודה זרה. (expectorating is a fancy word for ‘spitting’)

R’ Michoel Seligson

7 – Some Chabad history: We mentioned the cute colored Haitian, Bondejour, who was part of the maintenance staff of 770.

At that time, 770 was not covered with tiles – it was just concrete. After Davening, with hundreds of people spitting during עלינו, the visible spots on the concrete was not a pretty sight.

Bondejour would holler at everybody that it’s not respectful. כבוד בית הכנסת….

He had a point, one must say….perhaps spitting into a handkerchief would be more appropriate.

Interestingly, at the time, the staff of 770 was this Bondejour, who only spoke French, and להבדיל , a Jewish fellow from Flatbush who just came off the boat from Georgia – a גרוזיני, who only spoke גרוזיניש!

It was quite humorous to observe how these two worked hand-in-hand communicating with hand motions only….

 

 

 

 

 

 

 

 

 

One bright moment would be every morning when they would approach Reb Michoel Lipker ע”ה (after Davning in in 770) who grew up in גרוזיה and then moved on Shlichus to Morocco. Being fluent in both Georgian and French, he would translate the day’s schedule for both…..

 

 

 

 

 

 

 

 

 

 

8 – The story of the Magid Shiur who always refused a cup of coffee when offered by his students. When asked why, he would respond cryptically עיין זבחים פז,ב. His students looked up this גמרא but found nothing about ‘drinking coffee’ or anything else while learning. They thought that perhaps the מגיד שיעור had another גירסה but he would not divulge his true meaning.

Finally, after much nagging, he told them to look up זבחים פז,ב in the ש”ס that is in his study.

Sure enough, when opening his ש”ס at  זבחים פז,ב they found a large coffee stain…..

 

 

 

 

 

9 – The גמרא continues with the famous saying:

וַאֲמַר רִבִּי חֶלְבּוֹ אֲמַר רַב הוּנָא: לְעוֹלָם יְהֶא אָדָם זָהִיר בִּתְפִלַּת הַמִּנְחָה, שֶׁהֲרֵי אֵלִיָּהוּ לֹא נַעֲנָה אֶלָּא בִּתְפִלַּת הַמִּנְחָה, שֶׁנֶּאֱמַר: ״וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר״ וְגוֹ׳ (מלכים א י״ח:ל״ו). ״עֲנֵנִי ה׳, עֲנֵנִי!״

And Rabbi Ḥelbo said that Rav Huna said: One must always be vigilant with regard to מנחה, as Elijah’s prayer was only answered in the afternoon prayer, as it is stated: “And it was at the time of the afternoon offering that Elijah the Prophet came near, and he said: Answer me, Lord, answer me, that this people will know that You, Lord, are God” (I Kings 18:36-37). Because Elijah was answered in the afternoon prayer, it has particular significance.

If this an actual מנחה brought by אחיהו הנביא or was it during מנחה, afternoon time, we will discuss IYH next week.

  10 – We mentioned the מהרש”א that the point of the גמרא is not the obligation to Daven  מנחה (which is obvious), but the idea that one should Daven מנחה as soon as its time arrives.

Now there is the time of מנחה גדולה that begins at 30 minutes after חצות, which is the  earliest time one may Daven מנחה.

 

 

 

 

 

 

 

 

 

Then there is מנחה גדולה that starts two and a half (Halachic) hours before צאת הכוכבים.

Simply put – on a perfect day of 12 equal hours of  day and night,  מנחה גדולה begins at 12:30 PM and מנחה קטנה at 3:30 PM.

According to the Shulchan Aruch, (233,1)  מנחה, should לכתחילה be not before מנחה גדולה, or 3:30.

Why people  Daven at מנחה גדולה is a good question.

10 -We mentioned in jest about this fellow who always insisted to Daven Mincha on Shabbos right after Shacharis.

He was told that for him, it is not תפילת מנחה but rather   קריאת שמע שעל המיטה …. so he can dive into bed the entire afternoon until מעריב…..

Some even suspected that he was wearing his pajamas under his kapote….

 

BSD

Brochos 6b

Teves 3, 5786. 12/23/2025

Short notes on some interesting topics discussed.

1 – The topic of never missing a day of Shul attendance.

אֲמַר רַבִּין בַּר רַב אִדָּא אֲמַר רִבִּי יִצְחָק: כָּל הָרָגִיל לָבֹא לְבֵית הַכְּנֶסֶת וְלֹא בָא יוֹם אֶחָד, הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁאִיל בּוֹ, שֶׁנֶּאֱמַר: ״מִי בָכֶם יְרֵא ה׳ שׁוֹמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נוֹגַהּ לוֹ״.

 Ravin bar Rav Adda said that Rabbi Yitzḥak said: One who is accustomed to come to the synagogue and did not come one day, the Holy One, Blessed be He, asks about him, as it were, to determine what happened to him, as it is stated: “Who among you fears the Lord? Who hears the voice of His servant? Though he walks in darkness and has no light, let him trust in the name of the Lord, and rely upon his God”

In other words, God asks, who among you fears the השם yet did not come to hear the voice of the חזן, who engages in the service of God? He who went out before dawn and walked in darkness before prayer.

As the גמרא continues, it is referring to someone that skipped Shul, not to do a מצווה, but to attend his business.

If it is for a matter involving a mitzvah that he went and absented himself from prayer in the synagogue, then, despite the darkness, there is light for him, the aura of his mitzva will protect him. But if it is for an optional matter, some mundane purpose, that he went and absented himself from prayer in the synagogue, then, even once the day begins, there is no light for him (Maharsha).

2- The פסוק for there is no light for him is  וְאֵין נוֹגַהּ לוֹ. ‘Noga’ means light.

We mentioned something rather fascinating on this topic.

As per the זהר, the term אש נוגה is used to designate a Shul. ‘A fire of light’.

Zohar 3, 282a.

The זהר continues to say that the source of the word ‘Synagogue’ in Spanish is derived from אש נוגה. EshNoga, Shenegoga, Esnoga, synagōga (Latin) la sinagoga (Spanish) Sinagoga (Portuguese) .

It’s amazing that the זהר written thousands of years ago, uses a Hebrew word, אש נוגה, to explain the origin for the Latin/ Spanish/Portuguese word for Synagogue!

See here the זהר and the side note of Reb ראובן מרגליות. [See here for a dissenting opinion- and that’s another huge topic].

 

Actually, the old Portuguese Synagogue in Amsterdam is known as the Esnoga. Video.

Esnoga – Portuguese Synagogue in Amsterdam –

3 – The next piece of גמרא discusses the importance of having a set and designated place to Daven.

 אֲמַר רִבִּי חֶלְבּוֹ אֲמַר רַב הוּנָא: כָּל הַקּוֹבֵעַ מָקוֹם לִתְפִלָּתוֹ, אֱלֹהֵי אַבְרָהָם בְּעֶזְרוֹ,

Rabbi Ḥelbo said that Rav Huna said: One who sets a fixed place for his prayer, the God of Abraham assists him.

וּכְשֶׁמֵּת, אוֹמְרִים לוֹ: אֵי עָנָיו, אֵי חָסִיד, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ!

 And when he dies, those who eulogize one who set a fixed place for his prayer say about him: “Where is the humble one, where is the pious one, he was a  disciple of our father Abraham

 Wow!

As many דרשנים have asked – just by choosing a place to Daven and sticking to it one is considered a חסיד? An עניו? How is Davening consistently in one place a sign that one is a חסיד and humble?

Rabbeinu Yona explains that it is referring to a צדיק that is also קובע מקום.

We mentioned the בן יהוידע that explains it in a rather interesting (semi humorous?)  way.

In short: A shul has many seats. Some for the ‘important’ people. (As BM always says…Di be’sere mentchen). Some for the less important барахло. Seats for the rich, seats for the poor and seats for the middle class. Additionally, there are seats for children and teenagers.

Now, all Shul-goers start in the children’s area and then make their way to the teenagers’ seats and so on. Similarly, those that are now poor ל”ע, when blessed with wealth, they will inevitably change their seat to sit amongst the גבירים…….

However, a true עניו and חסיד, stays put in his original seat. His humility causes him to be a מכיר את מקומו and stay put. His ‘upward mobility’ did not get to his head.

And this is they type of person the גמרא is referring to! One who sets a fixed place for his prayer …is called ‘a humble one, where is the pious one, he was a  disciple of our father Abraham’.

4 – The גמרא continues with yet another interesting topic. It lists numerous positive actions and then tells us the rewards are for something else!

Here is the list

1 – אָמַר רַבִּי זֵירָא: אַגְרָא דְפִרְקָא — רִהֲטָא.

Rabbi Zeira said: The reward for attending the lecture is for running to the lecture.

2 – אָמַר אַבָּיֵי: אַגְרָא דְכַלָּה — דּוּחְקָא.

Abaye said: The reward for attending the kalla (Rabbi’s דרשה  before Yom Tov) is for sitting squashed amongst the crowd.

3 – אָמַר רָבָא: אַגְרָא דִשְׁמַעְתָּא — סְבָרָא.

Rava said: The reward for learning the halakhic traditions of the Amora’im is for the logical analysis not (only) for the dry הלכה.

4 – אָמַר רַב פָּפָּא: אַגְרָא דְבֵי טַמְיָא — שְׁתִיקוּתָא.

Rav Pappa said: The primary reward for attending a house of mourning is for the silence of the מנחם.

5 – אָמַר מָר זוּטְרָא: אַגְרָא דְתַעֲנִיתָא — צִדְקְתָא.

Mar Zutra said: The primary reward for fasting is for the charity given to the poor on the fast day

6 – אָמַר רַב שֵׁשֶׁת: אַגְרָא דְהֶסְפֵּדָא — דַּלּוֹיֵי.

Rav Sheshet said: The primary reward for delivering a eulogy is for causing those in attendance to raise their voices and cry

7 –  אָמַר רַב אָשֵׁי: אַגְרָא דְבֵי הִלּוּלֵי — מִילֵּי.

Rav Ashi said: The primary reward for participating in a wedding is for the words and blessings which bring Joy.

In general, the idea here as explained by many, is not to minimize the actual מצווה.

Surely participating in a Shiur and fasting on a תענית יום is important.

What these אמוראים were saying was that in addition to the actual מצווה, there are ancillary deeds that should not to be overlooked. Fasting, for example is the primary מצווה on a fast day of course. But let’s not forget about those in need.

8 – We suggested another idea based upon the words of a the famous חסיד Reb אברהם אלי’ Axelrod of Baltimore. See here about this legendary Chosid. The Life and Times of Rabbi Avrohom Elya Axelrod

‘The Rebbe [Rayatz] convinced Reb Avrohom Elya to start covering his tzitzit with his shirt to appease the people, but from that day forward, he wore a larger yarmulka that protruded from behind his hat, ensuring his Jewish identity was constantly showcased for all to see.’

When asked once as to why he was adamant for his Yarmulke to stick out from his hat he answered:

As the Alter Rebbe writes in Tanya chapter 9, the two souls are fighting over control of the body just like two kings fighting over control of a city.

Now, in a war, there is the ‘front line’ where the fiercest battles are fought. It is always beneficial for the defending city to ensure that this front line be placed as far as possible away from the city. The reason is that in case the front is overrun, there are other lines  of defense before the enemy can reach the city.

In my personal war, said Reb Eli, I want the fight to be about the size of my Yarmulke. My יצר טוב says that it should be large, my יצר הרע is fighting for it to be small.

So the size of my כיפה, is where my front line battle is.

And it should stay that way forever. All day ‘they’ are trying to sway me to either ‘large or small’ and again, ‘large or small’.

They are so busy with this little war that there never is a battle about other more important things, such as קיום המצוה or לימוד התורה.

So perhaps that is what the meaning of ‘The reward for attending the lecture is for running to the lecture’ is that the battle is not whether to attend a שיעור or not. Attendance is a given. The battle is whether to ‘run’ to it, to want to attend with a חיות and to arrive on time…..

Similarly, The reward for fasting is for the charity given to the poor on the fast day means that the battle is not whether to fast or not. Fasting is a given. The battle is how much to give צדקה on a יום תענית.

8 – Time allowed us to discuss the first one of the seven phrases of wisdom above. .

How can the reward for attending a שיעור be only for the running to the שיעור?

Rashi has a ‘sharp’ explanation: Most people attending usually do not comprehend anyway…. Even if they do, it’s only superficial comprehension and they cannot repeat it….

אגרא דפרקא – עיקר קבול שכר הבריות הרצים לשמוע דרשה מפי חכם היא שכר המרוצה. שהרי רובם אינם מבינים להעמיד גרסא ולומר שמועה מפי רבן לאחר זמן’ שיקבלו שכר למוד.

We mentioned the unique explanation on this idea of ‘reward for the running’ of the ספר הערוך.

Reb Nosson of Rome, whom we encountered in the past, authored the first Jewish dictionary focusing on Aramaic and other foreign words of ש”ס. It was one of the first Hebrew books to be printed in 1477.

See here at length.

For the entry of  the word אגר – reward, he writes:

אגר – אגרא דפירק׳  – ריהט׳ (ברכות ו) פי׳ כדי שישמע מתחילה.

Meaning that the reward for attending a שיעור is the running to the שיעור to arrive on time! 

Being present at the beginning of a שיעור or דרשה is as important as going to hear this שיעור.

9 – We briefly mentioned a famous ruling of Reb Nosson that is much debated in the ראשונים and has ramifications today. Namely, walking by a camera on Shabbos that has a motion sensor. Or even without a motion sensor- just by moving one is ‘creating’ a video of what the camera pans.

Very briefly – causing the camera to record one’s movement by passing it, is unintentional. דבר שאינו מתכוון which is מותר.

However, the rule of  דבר שאינו מתכוון (see this Shiur, Beitza 23a) applies only if the מלאכה may occur. In our case, it would mean there is a chance that it will not record. If there is no way the camera will not record (as is usually the case) then the rule of פסיק רישא applies and it reverts back to being prohibited. [In a sense it is considered דבר המתכוון]

Here comes Reb Nosson’s ruling (Tosfos Kesubos 6a ד”ה האי  and Tosfos in Shabbos 103a below ) into play – פסיק רישיה is prohibited only if the person performing this  מלאכה has any benefit from it.

וכן פירש בערוך דכל פסיק רישיה דלא ניחא ליה שרי

If he does not need it, or better yet he is unhappy with the מלאכה then it is back to a  דבר שאינו מתכוון.

Needles to say that we’re not offering here guidance on what to do……

10  – מי כעמך ישראל. The amazing story of the  חב”ד Atlanta קהילה coming out in force to attend the needs of a 6 month old orphan.

———————————————–

הרגיל לבוא כו׳ אפילו לפרנסה.

קובע מקום. רבינו יונה,

הכוונה היא שהוא צ״ג וגם קובע מקום לתפילתו.

מה השייכות לעניו? בן יהוידע- נשאר במקומו גם אחרי שהעשיר!!

פסיעה גסה.

שבת קיג, ב.

מה מחדש אביי? מהרש״א שכוונת אביי הוא לצאת מבהכנ״ס לביהמ״ד.

צלח- יש פסיעה גסה ויש למרהט : לרוץ. וזה החידוש.

אגרא דפירקא ריהטה. בערוך פי׳ לרוץ לבוא בזמן!!

https://library.alhatorah.org/?r1=Sefer_HeArukh_Aleph_%D7%90%D7%92%D7%A8&s1=1

ספר הערוך – אגר – אגרא דפירק׳  – ריהט׳ (ברכות ו) פי׳ כדי שישמע מתחיל׳. אגרא דכל׳ – דוחקא, שכר ישיבת החבור׳ דוחקא. אגרא דבי טמיא – שתיקות׳ שכר האבל שתיקות ולקבל באהבה. אגרא דהספדא דלויי שמגביה קולו בהספד שנאמר וישא קולו ויבך.

 

 

 

 

BSD

Brochos 6a (2)

Kislev 26, 5786. 12/16/2025

Topics discussed.

1 – Our גמרא explains the idea that the שכינה is always present when Torah is studied; whether it be a group of 10 learners, 3, 2 or even 1.

We mentioned the Alter Rebbe’s explanation of the different levels of the שכינה in Igeres HaKodesh 23.

The גמרא brings פסוקים to support the above and the verse for the single learner is:

וּמִנַּיִן שֶׁאֲפִילּוּ אֶחָד שֶׁיּוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה, שֶׁשְּׁכִינָה עִמּוֹ? שֶׁנֶּאֱמַר: ״בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ״ (שמות כ׳:כ׳).

And from where is it derived that when even one who sits and engages in Torah study, the שכינה  is with him? As it is stated: “In every place where I cause My Name to be mentioned, I will come to you and bless you” (Exodus 20:21)

‘I cause My Name to be mentioned’. Now where in this פסוק is the studying of תורה mentioned?

2- We discussed an interesting מהרש”א that explains ‘mentioning השם’s name means while learning תורה ‘. It means that when one studies תורה and encounters השם’s name  in the text, he is allowed to pronounce it!

That is perplexing as the פני יהושע asks. The הלכה is that one is not permitted to say ה’s name when learning. (as opposed to davening).

בד״ה אשר אזכיר את שמי אשר יזכר שמי על מצותי ודברי עכ״ל. ולפי פירושו אין זה ענין ליושב ועוסק בתורה דוקא כיון דבכל המצות שייך לומר כן.

וכן במה שפי׳ מהרש״א ז״ל דאשר אזכיר את שמי איירי בתורה דדרך לימודו יש לו רשות להזכיר שמו של הקב״ה נמי קשיא לי דה״ד אי בשם המיוחד אפילו דרך לימודו נמי אסור כדאיתא בפסחים ס״פ אלו עוברין דרבא סבר למידרשא בפירקא אמר ליה ההוא סבא לעלם כתיב. ואי בשאר שמות הדרא קושיא לדוכתי׳ מאי איריא תורה אפי׳ תפלה ושאר מצות אנו מזכירין שמו של הקב״ה בברכותיהן.

His explanation:

ולענ״ד היה נראה דודאי פשטא דקרא דאשר אזכיר את שמי לא איירי כלל בד״ת אלא בקרבנות דכתיבי ברישא דקרא וזבחת עליו את עולותיך ואת שלמיך וגו׳ ובסיפא דקרא דכתיב בכל המקום אשר אזכיר את שמי ופי׳ הרמב״ן ז״ל בפי׳ החומש דהיינו נמי בכל מקום שיקריב קרבנו. אלא דהכא בק״ו יליף לה כיון דאפי׳ ביחיד שהוא מקריב שכינה שרויה שם כדכתיב אבוא אליך בלשון יחיד א״כ כ״ש ת״ת דעדיף מעבודה כדאית׳ בכמה דוכתי:

We discussed this הלכה as the Alter Rebbe rules that an adult person who is learning  how to make a ברכה, is not permitted to pronounce השם’s name. 215, 2.

וכן אין עונין אמן אחר תינוק שלומד הברכות לפני רבו^יט שמותר ללמד לתינוק הברכות כתקונן אפילו שלא בזמנן^כ ואע”פ שהם לבטלה בשעת הלימוד אע”פ שאסור לגדול המתלמד^כא אבל כשאינן מברכין לבטלה עונין אחריהם אמן^כב כגון שמברכין אותן בזמנן כדי לפטור מחיובן שהם חייבים בהן כדי לחנכם במצות וכן בשעה שקורין ההפטרה בציבור ומברכין לפניה ולאחריה^כג:

See more on this from the Rebbe in Igros. 3, 503.

3 – Next section in the גמרא discusses the תפילין of הקב”ה and the idea of fear that is instilled by wearing תפילין שבראש.

וּמִנַּיִן שֶׁהַתְּפִילִּין עוֹז הֵם לְיִשְׂרָאֵל? דִּכְתִיב: ״וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם ה׳ נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָ״ (דברים כ״ח:י׳), וְתַנְיָא, רִבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: אֵלּוּ תְּפִילִּין שֶׁבָּרֹאשׁ.

It was taught in a baraisa that Rabbi Eliezer the Great says: This is a reference to the תפילין of the head, upon which the name of God is written in fulfillment of the verse: “That the name of the Lord is called upon you.”

We mentioned the Tosfos that deals with how the שם השם is visible on a Jew (כִּי שֵׁם ה׳ נִקְרָא עָלֶיךָ) when wearing  תפילין שבראש. Either because of the שין on the בית and the דלי”ת  on the knot, or simply due to the fact that he wears תפילין on top his head for all to see as opposed to the תפילין של יד which is hidden.

4 – Story of the Alter Rebbe and his explanation as to why the average person’s תפילין do not instill fear on others.

We mentioned the time R Simcha Elberg told the crowd at a Kinus Torah in 770 that he found an ‘amazing Medrash’ regarding the importance of putting on Tefillin, only to be told that every Bar Mitzvah boy learns this Medrash….

5 – Mentioned the גמרא in ראש השנה (17a)

פּוֹשְׁעֵי יִשְׂרָאֵל בְּגוּפָן וּפוֹשְׁעֵי אוּמּוֹת הָעוֹלָם בְּגוּפָן יוֹרְדִין לְגֵיהִנָּם וְנִידּוֹנִין בָּהּ שְׁנֵים עָשָׂר חֹדֶשׁ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ גּוּפָן כָּלֶה וְנִשְׁמָתָן נִשְׂרֶפֶת וְרוּחַ מְפַזַּרְתָּן תַּחַת כַּפּוֹת רַגְלֵי צַדִּיקִים

The rebellious Jews who have sinned with their bodies and also the rebellious people of the nations of the world who have sinned with their bodies descend to גיהנום and are judged there for twelve months. After twelve months, their bodies are consumed, their souls are burned, and a wind scatters them under the soles of the feet of the righteous

What is this ‘sinned with their bodies’? The גמרא continues:

קרקפתא דלא מנח תפילין- a head that does not put on תפילין.

According to the גירסה of רבינו חננאל and others the text reads קרקפתא דלא מנח תפילין לעולם! Just one time is sufficient to exit the awful category and status of פושעי ישראל בגופם!

When the Rebbe  initiated  מצבע תפילין  he quoted this גמרא about the importance of putting on תפילין at least once in a lifetime so he is not a קרקפתא דלא מנח תפילין.

He is no longer a ‘sinner with his body’.

We also mentioned the story of Hillel Piekarski, the well-known shliach of the Pletzel who never takes no for an answer,

He once  met a Jew who told him that since putting on Tefillin with a Shliach in the street years ago, he dons Tefillin daily.

Searching on his phone to show the Rabbi who the Shliach was, he discovered that the Shliach he met years ago was…Hillel Piekarski.

Speaking about פושעי ישראל בגופם we discussed as to what is פושעי ישראל בנשמתן?

The Mitteler Rebbe writes in his הקדמה to the אמרי בינה that it refers to those who do not study the idea יחודא עילאה ויחודא תתאה!!!

In simple words – studying the idea of אחדות השם and how this world is בטל לאלוקות.

6 – The topic of the minimum כוונה that is needed in שמונה עשרה to be יוצא the מצווה of תפילה.

R Chaim Soloveitchik of Brisk 

Spoke about the famous Reb Chaim of Brisk’s explanation on a seemingly contradiction of 2 הלכות in the Rambam.

רמב”ם הלכות תפילה פ”ד

טו –  כוונת הלב כיצד, כל תפילה שאינה בכוונה אינה תפילה, ואם התפלל בלא כוונה, חוזר ומתפלל בכוונה. מצא דעתו משובשת ולבו טרוד, אסור לו להתפלל עד שתתישב דעתו. לפיכך הבא מן הדרך והוא עיף או מצר, אסור לו להתפלל עד שתתישב דעתו. אמרו חכמים, שלשה ימים עד שינוח ותתקרר דעתו, ואחר כך יתפלל:

Proper intention: What is implied? Any prayer that is not [recited] with proper intention is not prayer. If one prays without proper intention, he must repeat his prayers with proper intention.

פ“י א – מי שהתפלל ולא כוון את לבו, יחזור ויתפלל בכוונה. ואם כוון לבו בברכה ראשונה, שוב אינו צריך

A person who prayed without concentrating [on his prayers] must pray a second time with concentration. However, if he had concentrated during the first blessing, nothing more is necessary.

Form the first הלכה it seems that the entire תפילה must be said with כוונה, whereas in the second הלכה the Rambam writes that בדיעבד, just the first ברכה needs to be בכוונה.

Reb Chaim’s famous answer is that there are two concepts in   כוונה בתפילה. The first is the general idea of being cognizant that one is עומד בתפלה לפני ד׳. The second one is the פירוש המילות.

Unlike other מצוות where there is the מעשה המצווה and the כוונה, in Davening, this (first and general)  כוונה is the מצווה.

ונראה דכוונה זו אינה מדין כוונה, רק שהוא מעצם מעשה התפלה, ואם אין לבו פנוי ואינו רואה את עצמו שעומד לפני ד׳ ומתפלל אין זה מעשה תפלה, והרי הוא בכלל מתעסק דאין בו דין מעשה. וע״כ מעכבת כוונה זו בכל התפלה, דבמקום שהיה מתעסק דינו כלא התפלל כלל, וכאלו דלג מלות אלה, והלא ודאי דלענין עצם התפלה כל הי״ט ברכות מעכבין.

So if one’s mind drifts off in the middle of שמונה עשרה  it is as if he skipped those words and one is not יוצא.

Wow! According to Reb Chaim one needs to have כוונה the entire שמונה עשרה, barring that, one is simply not יוצא!

As to פירוש המילות, just the first ברכה is  מעכב.

ורק היכא שמכוון ומכיר מעשיו ויודע שהוא עומד בתפלה אלא שאינו יודע פירוש הדברים שזה דין מסוים רק בתפלה לבד, הוספת דין כוונה.  בזה הוא דאיירי הסוגיא דברכות דף ל״ד [ע״א] המתפלל צריך שיכוון לבו בכל הברכות ואם אינו יכול לכוון את לבו בכולם יכוון באחת מהן, אמר ר׳ חייא א״ר ספרא משום חד דבי רבי באבות.  Just the first ברכה.

7 – The Rebbe mentions this Reb Chaim many times (LS 22, 117 footnote 9) as to the importance of being constantly aware of דע לפני מי אתה עומד and how it is an integral part of תפילה.

However, in response to someone that wrote to the Rebbe that he heard that the Rebbe’s opinion is that Reb Chaim’s words are  הלכה למעשה (implying that if this general כוונה is missing it is considered a  תפלה בטילה) he responded very sharply. He added that even Reb Chaim perhaps didn’t write this להלכה!

8 – We mentioned that even among Litvak’s, Reb Chaim’s ruling was not accepted. One of them, who is not part of the ‘Brisker brotherhood’ observed that it is practically impossible not to have any side thoughts for the entire span of שמונה עשרה.

9 – We concluded with the ירושלמי that as מפרשים write should not be taken literally.

https://yerushalmi.alhatorah.org/Full/Berakhot/10.15#e0n6

רִבִּי לִיָא רִבִּי יָסָא בְשֵׁם רִבִּי אָחָא רוּבָּא נִתְפַּלֵּל וְנִמְצָא עַצְמוֹ בְשׁוֹמֵעַ תְּפִילָּה חֲזָקָה כִּיוֵּין. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי אֶלְעָזָר: נִתְפַּלֵּל וְלֹא כִיוֵּין לִבּוֹ אִם יוֹדֵעַ שֶׁהוּא חוֹזֵר וּמְכַוֵּין אֶת לִבּוֹ יִתְפַּלֵּל וְאִם לָאו אַל יִתְפַּלֵּל. אָמַר רִבִּי חִייָא רוּבָּא: אֲנָא מִן יוֹמָי לֹא כַווְנִית אֶלָּא חַד זְמָן בָּעִי מְכַוְּונָה וְהִרְהָרִית בְּלִיבִּי וְאָמְרִית מַאן עֲלֵיל קוֹמוֹי מַלְכָּא קְדָמִי אַרְקַבֶּסָּא אוֹ רֵישׁ גָּלוּתָא. שְׁמוּאֵל אָמַר אֲנָא מָנִית אֶפְרוֹחַיָּא. רִבִּי בּוּן בַּר חִייָא אָמַר אֲנָא מָנִית דֵּימוֹסִיָּא. אָמַר רִבִּי מַתַּנְיָה אֲנָא מְחַזֵּק טִיבוּ לְרֹאשִׁי דְּכַד הֲוָה מָטֵי מוֹדִים הוּא כָרַע מִגַּרְמֵיהּ.

Rebbi Lia, Rebbi Yasa in the name of the great Rebbi Aḥa: If he prayed and he found himself in “He Who hears prayer”, he may assume that he prayed with intent. Rebbi Jeremiah in the name of Rebbi Eleazar: If he prayed without intent and he knows that the second time he will pray with intent, he may pray a second time; otherwise he should not pray. The great Rebbi Ḥiyya said: I never managed to pray with intent, but one time I made an effort to concentrate and I started to think and said to myself, who enters first before the king, the ἀργαπέτης or the Resh Galuta? Samuel said: I counted baby birds. Rebbi Abun bar Ḥiyya said: I counted stone rows. Rebbi Mattaniah said: I am thankful to my head that when I come to modim it bends down by itself.

 

BSD

Brochos 6a

Kislev 19, 5786. 12/9/2025

Gut Yom Tov.

1 – Our גמרא discusses מזיקין and שדים. Ghosts, demons and spirits.

As we mentioned, these are topics beyond our comprehension. It seems that we don’t have the merit today to intellectually grasp these ‘objects’ and how they interact with humans.

שלמה המלך ואשמדאי

Or, as some say, these demons have been banished from mingling amongst humans. It’s not that they don’t exist any more for there are multiple הלכות that are still practiced today that take them into account.

Here is one from the Alter Rebbe’s Shulchan Aruch.

[The spilling out of a bit of water is not common today. The Rebbe did do it!]

The גמרא however talks about these creatures as if they are literally all around us (a ratio of 11,000 מזיקים for every human), squeeze us, cause our clothing to wear out, make our knees fatigued etc.

The גמרא even suggests a verified recipe to produce an ointment that once applied to the eyes will cause a human to ‘see’ them.

2 – The גמרא continues on the topic of the importance of Davening in a שול.

We mentioned the הלכה that even if there is no Minyan in the שול, it is important to go there to Daven. See the Alter Rebbe here. 90, 10

We mentioned the person who came very late to shul for Minchah, thinking he missed it,  but was overjoyed to hear ” אשרי! ”  from the back of the Shul.

He quickly joined in, only to discover that they were starting סליחות!

ומי שהוא בעיר ונאנס ולא התפלל עם הצבור^צג והוא מתפלל ביחיד לאחר שכבר גמרו כל הצבור תפלתם בבית הכנסת אעפ”כ יש לו להתפלל בבית הכנסת מפני שהוא מקום קבוע ומיוחד לתפלת צבור^צד ותפלתו של אדם נשמעת שם כמו שנתבאר לעיל וגם מפני שהקב”ה מצוי בבית הכנסת^צה שנאמר^צו אלהים נצב בעדת אל כלומר בבית מועד שלו שנועדים שם לפניו:

3 – It was Yud Tes Kislev so we mentioned an interesting historical tidbit.

On Yud Tes Kislev 1965 תשכ”ה the Rebbe spoke about an עיר הנדחת.

The Rebbe addressed the apparent paradox in the laws of an Ir HaNidachas)

1. Individual Sin: An individual who commits idolatry (with witnesses and warning, בעדים והתראה ) is liable for Sekilah (stoning)—the most severe of the four court-administered death penalties.  ארבע מיתות בית דין
2. Communal Sin Paradox: The Torah, surprisingly, mandates a less severe punishment, Hereg (killing by the sword/beheading, the third most severe penalty), for all the idol-worshipers of an עיר הנדחת
3. The Question: Why does the punishment become more lenient when the sin is committed by a large group (a majority of a city), even though every individual within that group is technically liable for the harsher סקילה?

The Central Answer: The Loss of Individuality in a Group

The core point of the Rebbe’s discourse is that when many individuals gather to form a group:

• A New Entity Emerges: The collective ceases to be merely a sum of its parts. A new, single entity—the Ir HaNidachas is created.
• The Law Changes: The law is then applied to this new communal entity, not to the individual citizens.
• Conclusion: The established law for the Ir HaNidachat is Hereg. Because the individual is now viewed as part of this collective, the original individual penalty of Sekilah disappears, replaced entirely by the new communal penalty. The harsher individual law gives way to the specific, collective law a  ציבור, when the city unites in transgression.

In 1971 this שיחה was printed in Likutei Sichos. Vol 9. Page 106 and on.

4 – The Rebbe then receives a letter from someone who writes that there is an alternative explanation to the above paradox purportedly from the Vilna Gaon (GR”A) הגר”א.

Namely, the גר”א writes that when a group of individual are all עובד עבודה זרה they halachically become גויים!!! And the rule of a בן נח is indeed הרג and not סקילה.

5 – The Rebbe responded (רשימות קפט)  with a handwritten note categorically disputing that the גר”א ever wrote such a idea. How can one even think that the גר”א would say that a Yid becomes a goy???

He points to a known historical issue regarding the publications attributed to the GR”A after his passing. People were publishing books with Torah  ideas attributing it to the גר”א to the extent that the Kehilah in Vilna was alarmed. It seems that many of these ideas were not from the גר”א at all. (sounds familiar?…).

So they established a committee of Rabbis and elders to vet all of the works of the גר”א and published a proclamation: Any book published with out their approbation ‘is suspect’.

And this passage, concludes the Rebbe, does not have their stamp and cannot be attributed to the גר”א for many reasons. One is that if these individuals are considered גויים now, it would follow that if they are מקדש a בת ישראל she would not be מקודשת! And to say that, is far-fetched and very awkward indeed. Another perplexing result is that these sinners would need to be buried not in a Jewish cemetery – and surely the גמרא would make a mention of this odd phenomena.

In conclusion, the Rebbe ends off, is that

6 – Now interestingly enough, the proclamation of the Vilna Kehilla, as the Rebbe writes is….. Yud Tes Kislev תקנ”ח!

Exactly one year before the release of the Alter Rebbe in the year תקנ”ט!

In chronological order:

The Gro passes away יט תשרי תקנ”ח.

The proclamation is dated יט כסלו תקנ”ח.

The Alter Rebbe is arrested on איסרו חג סוכות תקנ”ט.

He is released יט כסלו תקנ”ט.

7- We suggested that perhaps this was a מרים בת בילגה story.

Was the Rebbe suggesting that he is ‘erasing’ a fraudulent and very foreign idea attributed to the גר”א….. on Yud Tes Kislev!

8 – We discussed taking 3 steps backward and forwards after עושה שלום in  שמונה עשרה, and the fellow who wanted to write a book (no less) about this henceforth unexplored area, but was told that 3 steps back was already written about, but he could still write about 3 steps forward…

 

 

 

 

BSD

Brochos 5b (2)

Kislev 12, 5786. 12/02/2025

Many interesting topics were discussed.

1 – Learning before Davening.

תַּנְיָא: אַבָּא בִּנְיָמִין אוֹמֵר: עַל שְׁנֵי דְבָרִים הָיִיתִי מִצְטַעֵר כָּל יָמַי: עַל תְּפִלָּתִי שֶׁתְּהֵא לִפְנֵי מִטָּתִי,………. לָא תֵּימָא לִפְנֵי מִטָּתִי, אֶלָּא אֵימָא סָמוּךְ לְמִטָּתִי.

Abba Binyamin would say: All of my life I have taken great pains with regard to two things:

#1 That my prayer should be before my bed …

The גמרא clarifies that he meant to say that he prayed adjacent to the time that he would get up (upon waking) from his bed;

As Rashi explains, he would not even learn before Davening.

רש”י: סמוך למטתי – כל ימי נזהרתי שלא לעשות מלאכה ושלא לעסוק בתורה כשעמדתי ממטתי עד שאקרא ק״ש ואתפלל.

Tosofos takes issue with this from a גמרא further on that relates that רב used to do exactly that – learn and then say קריאת שמע.

There is much discussion on this topic in פוסקים.

[We mentioned what the Mashpia Reb Zalman Gopin once told a Gerer Chosid:

To learn גמרא before Davning ‘Iz a Grob’keit….’. Needless to say the Gerer did not take this kind of talk very well]

2 – The bottom line as the Alter Rebbe (89,7) writes is that this only applies to someone that usually Davens without a Minyan,  thus his learning may extend past זמן קריאת שמע ותפילה. However, one that usually goes to Shul may learn at home until the scheduled Minyan begins.

אפילו ללמוד אסור משהגיע זמן התפלה^צו אם הוא רגיל להתפלל בבית מדרשו ביחיד^צז ואינו רגיל לילך לבית הכנסת יש לחוש שמא ימשך בלימודו ויעבור זמן קריאת שמע ותפלה אבל מי שרגיל לילך לבית הכנסת מותר ללמוד בביתו עד שעת תפלת הצבור.

3 – A clear path between a Davener and the wall.

Before the גמרא moves on to the second saying of Abba Binyamin, it discusses the הלכה that ‘nothing (דבר חוצץ) should be between the מתפלל  and the wall he faces’.

מִנַּיִן לַמִּתְפַּלֵּל שֶׁלֹּא יְהֶא דָּבָר חוֹצֵץ בֵּינוֹ לְבֵין הַקִּיר

What is considered a דבר חוץ?

A bed, says the גמרא, is חוצץ.

What about a בימה? A shtender? A table?

Tosfos says that anything that is stationary is not חוצץ, but a bed ‘seems that it is not stationary’.

אבל מלתא דקביעא כגון ארון ותיבה אין זה הפסק. אבל מטה נראה שאין זה קבוע.

Why not? A bed is heavier than a table.

The בית יוסף writes that Tosofs was referring to beds in ancient times that were collapsed daily and/or overturned to use as a table or a bench. The ב”ח takes issue with this explanation. Why would תוספות discuss a piece of furniture that was uncommon in their times?

The ט”ז says that the difference between a bed and a  בימה or a shtender is that these 2 objects are used for the purpose of Davning. Therefore they are not a חציצה.

The Alter Rebbe (90, 20) writes that indeed our beds are considered ‘stationary’ and can be between the מתפלל and the wall.

כ המתפלל י”ח^קפט צריך שלא יהיה דבר חוצץ בינו לבין הקיר^קצ שנאמר^קצא ויסב חזקיהו פניו אל הקיר ויתפלל ודבר קבוע כגון ארון ותיבה אינם חוצצין^קצב וכן מטות שלנו העשוים לשכיבה ואין דרך לטלטלן ממקום למקום נקראת דבר קבוע ואינן חוצצות^קצג ואינו חוצץ אלא דבר גדול שגבהו י’ טפחים ורחבו ד’ טפחים על ד’ טפחים^קצד אבל דבר קטן אינו חשוב הפסק בינו לקיר וכל דבר שהוא צורך התפלה אפילו הוא גדול הרבה אינו חשוב הפסק^קצה כגון השולחן שבבית שמניחין עליו הסידור ולכן נהגו בבית הכנסת שיש לפני כל אחד שולחן קטן (שקורין שטענדי”ר) שמניחין עליו הסידורים אע”פ שגבוה י’ ורוחב ד’.

Elsewhere the Alter Rebbe (98, 4) brings another reason for having no objects in front of a מתפלל.

ד התפלה היא במקום קרבן^יט ולכן צריך ליזהר שתהא דוגמת הקרבן בכוונה ושלא יערב בה מחשבה אחרת כמו מחשבה שפוסלת בקדשים^כ ותהא מעומד^כא כמו עבודה^כב וקביעות מקום^כג כמו הקרבנות^כד שכל אחד קבוע מקומו לשחיטתו ומתן דמו ושלא יחוץ דבר בינו לקיר^כה כמו הקרבן^כו שחציצה פוסלת בינו לכלי וראוי שיהיה לו מלבושים נאים מיוחדים לתפלה^כז כמו בגדי כהונה אלא שאין כל אדם יכול לבזבז על זה ומכל מקום טוב שיהיו לו מכנסיים מיוחדים לתפלה משום נקיות^כח (אע”פ שמן הדין אין צריך נקיות לתפלה יותר מתלמוד תורה שאע”פ שהמכנסיים מלוכלכים מבפנים מותר כמ”ש סימן ע”ו^כט):

 

We briefly mentioned the next הלכה that an animal is considered a חציצה and the subject of walking into a shul with an eye-seeing dog.

אגרות משה או”ח מה, also see  אגרות קודש יח תכב at end of letter

4 – The proper direction of one’s bed.

The second saying of Abba Binyamin:

וְעַל מִטָּתִי שֶׁתְּהֵא נְתוּנָה בֵּין צָפוֹן לַדָּרוֹם

My bed, headboard and footboard, should be placed in a North to South direction.

Why? Rashi says that is it due to the  שכינה that is in מזרח and מערב.

צפון לדרום – ראשה ומרגלותיה זה לצפון וזה לדרום. ונראה בעיני שהשכינה במזרח או במערב לפיכך נכון להסב דרך תשמיש לרוחות אחרות.

רבינו יונה says that it is to symbolize the importance of שכל and פרנסה which corresponds to the placement of the שלחן which was placed on the דרום side.

הרוצה להחכים ידרים ושיעשיר יצפין

(bread symbol of פרנסה ) and the מנורה (light indicates intelligence) which was placed on the צפון side.

The רמ”ע  of Fano says מזרח ומערב are the two sides from where אדם הראשון was created. אדם הראשון גופו מבבל וראשו מארץ ישראל, ואבריו נשאר ארצות”  – סנהדרין לח ע”ב

5 – Opinion on the זהר.

The זהר has an  opposite explanation on וְעַל מִטָּתִי שֶׁתְּהֵא נְתוּנָה בֵּין צָפוֹן לַדָּרוֹם.

It means that the bed, headboard and footboard,  should be indeed placed in an East West direction! Because it is the sides of the beds that  should not be מזרח ומערב due to the שכינה.

 

The Alter Rebbe (3, 9-10) says that we should follow the פוסקים but if it is difficult then we can rely on the זהר.

ט כשם שאסור לפנות בין מזרח למערב^כו כך אסור לישן בין מזרח למערב אם אשתו עמו במטה ודעתו לשמש^כז אלא יכוין שתהא ראש המטה ומרגלותיה זה לצפון וזה לדרום^כח ונכון להיזהר אפי’ אין אשתו עמו^כט:

י מי שאי אפשר לו בקלות להסב מטתו בין צפון לדרום^ל אין עליו איסור לשמש מטתו בין מזרח למערב ויש לסמוך על ספר הזוהר^לא שמצריך שיהא דוקא ראש המטה ומרגלותיה זה למזרח וזה למערב:

We mentioned that the Alter Rebbe ‘s final version of the Shulchan Aruch  מהדורא בתרא (of which we have only the 1st 3 סימנים) omits this entire topic!

There is a note from the Rebbe that we are not מדקדק on this.

6 – ‘Who learns  הלכות בית הבחירה׳’?

An interesting observation: The בית יוסף  when he discusses this issue of the bed direction quotes a רמב”ם in הלכות בית הבחירה.

He writes: The reason people are unaware of this Rambam is because ‘who learns  הלכות בית הבחירה? Maybe one or two in each generation!’

 

7 – Reb Yoel’s riddle with the reverse horse race. Last one to arrive – wins.

“you go. No, you go!”

The topic of being the last person to leave a בית כנסת will continue next week, בל”נ.

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Hebrew notes.

תוס’. ה, ב. מיטה שאני.

ב”י כי בימיהם היו מקפלין אותה. ב”ח – ל”ל לתוס’ ללמד הל’ שאינן נוהגין כעת?

והט”ז פי’ כי ארון ותיבה הן צורך התפילה משא”כ מטה.

 

טעם שצריך להתפלל נגד הקיר. א – רמב”ם שלא יהי’ ליבו פונה. ב- תפילה כמו קרבן- אסור שיה’ חציצה.

 

מיטה בין צפון לדרום.

אדה”ז במהדו”ב לא מביאו כלל!

הטעמים.

-שכינה.

ר”י -שיתפלל שיהי’ לצאצאיו חכמה ועשירות.

רמ”ע מפאנו – אין הטעם מפני השכינה. הטעם הוא שיה’ יצירת ולד חדש כמו אדה”ר שראשו מעפר א”י וגופו מבבל.