What is the meaning of “מיד תינוקות שומטין את לולביהן ואוכלין אתרוגיהן
Rashi explains the adults would grab the Lulavim and Esrogim from the hands of the children.
Why is this not a violation of stealing?
Rashi says because this was done in the spirit of simcha.
How does the spirit of simcha absolve one from the violation of stealing?
Learn “תוספת “מיד
Who applies this leniency to other scenarios in which damage occurs while engaged in activities in the spirit of simcha. and offers an alternate explanation in the Mishna.
See שולחן ערוך אורח חיים ס’ תרצ”ה רמ”א סוף סעיף ב “וי”א דאם הזיק and משנה ברורה ס”ק יג & יד
Learn the “גמרא דף מד: “אמר אייבו (eight lines from bottom of the Amud) until the two dots.
Questions:
What is the difference between the לישנא קמא and the לישנא בתרא?
Rashi explains the issue of concern for the halacha of traveling on Friday is the lack of food at one’s point of destination. Why does it matter the amount of distance one needs to travel even if one traveled less of a distance but arrived home close to Shabbos there would still be the same issue?
Does the same amount of limited distance apply if one is traveling by car or plane?
Click on Right Side of Player to Download the Shiur
Learn the “גמרא דף מד: “אמר אייבו (middle of the Amud) until the next “אמר אייבו” (eight lines from bottom of the Amud)
Question:
What was so upright and special about the person that ר’ אלעזר בר צדוק gave him such praise?
Continue learning the Gemara until the two dots.
Questions:
What is the difference between the לישנא קמא and the לישנא בתרא?
Rashi explains the issue of concern for the halacha of traveling on Friday is the lack of food at one’s point of destination. Why does it matter the amount of distance one needs to travel even if one traveled less of a distance but arrived home close to Shabbos there would still be the same issue?
Does the same amount of limited distance apply if one is traveling by car or plane?
Learn שולחן ערוך או”ח ס’ רמ”ט סעיף א with the משנה ברורה
Click on Right Side of Player to Download the Shiur
Quickly review the “גמרא דף מד: “אמר אייבו until next “אמר אייבו
Questions: In conclusion of the Gemara is the taking of Aravos on Hoshana Rabbah זכר למקדש or מנהג נביאים? What do we conclude lhalacha in regards to making a bracha on taking the Aravos? Learn טור אורח חיים ס’ תרס”ד סעיף ב for a few different opinions https://hebrewbooks.org/pdfpager.aspx?req=14268&st=&pgnum=595 And שולחן ערוך סע’ ב, ד-ו with the משנה ברורה for final conclusion https://hebrewbooks.org/pdfpager.aspx?req=60391&st=&pgnum=271
Major Question: The גמרא דף מג concluded that Aravah was בנטילה – everyone waved the Aravos each day of Sukkos in the Beis Hamikdash and the זכר למקדש replicates the way it was performed in the Beis Hamikdash & on דף מד the aravos were taken when encircling the Mizbaich.
The gemara concluded that Hoshanos we’re instituted זכר למקדש for the נטילה which was walking around the mizbaich? Why is our minhag to walk around the bima each day of Sukkos with the set of Daled Minim one time and on Hoshana Rabbah seven times. We should be holding aravos as they did in the Beis Hamikdash when they circled the Mizbaich? See בית יוסף & ב”ח סעיף ג https://hebrewbooks.org/pdfpager.aspx?req=14268&st=&pgnum=595
The גמרא דף מג concluded that Aravah was בנטילה – everyone waved the Aravos each day of Sukkos in the Beis Hamikdash and the זכר למקדש replicates the way it was performed in the Beis Hamikdash & on דף מד the aravos were taken when encircling the Mizbaich.
Why is our minhag to walk around the bima each day of Sukkos one time only with the set of Daled Minim and on Hoshana Rabbah seven times. We should be holding aravos when circling the bima as they did in the Beis Hamikdash when circling the Mizbaich?
But this seems incongruent with how the Beis Hamikdash as on the practice Especially since we conclude that Hoshanos we’re instituted זכר למקדש for the נטילה which was walking around the mizbaich?
The גמרא דף מג concluded that Aravah was בנטילה – everyone waved the Aravos each day of Sukkos in the Beis Hamikdash and the זכר למקדש replicates the way it was performed in the Beis Hamikdash & on דף מד the aravos were taken when encircling the Mizbeach.
Why is our minhag to walk around the bima each day of Sukkos one time only with the set of Daled Minim and on Hoshana Rabbah seven times. We should be holding aravos when circling the bima as they did in the Beis Hamikdash when circling the Mizbeach?
But this seems incongruent with how the Beis Hamikdash as on the practice Especially since we conclude that Hoshanos we’re instituted זכר למקדש for the נטילה which was walking around the mizbeach?
How could ר’ אבהו answer the contradiction of whether Aravah is a יסוד נביאים or הלכה למשה מסיני when the Gemara Temura clearly says one can not ask through prophecy to be taught forgotten halachos?
Learn חידושי גרי”ז על יומא page 26-27 who says a novel difference between a הלכה למשה מסיני and one that was forgotten and restored by עתניאל בן קנז or other Chachamim
Learn חידושי גרי”ז תמורה טז אות ב who explains a difference between תורה לאו בשמים and אין הנביא רשאי לחדש דבר
Note: The difference between יסוד and מנהג נביאים that Rashi gives.
The Gemara concludes כאן במקדש כאן בגבולין
See how Rashi explains this answer
According to Rashi the נביאים set up the taking of Aravos outside the Beis Hamikdash.
Was this for all seven days of Sukkos or just the last day – Hoshana Rabbah?
Major Question:
The Gemara on מד says that the taking of Aravos on Hoshana Rabbah is זכר למקדש.
But the gemara now says it was a either a יסוד and מנהג נביאים?
See רבינו חננאל (on side of the Gemara) for a different explanation than Rashi
Learn רמב״ם הלכות לולב פרק ז הלכה כא-כב and מגיד משנה
How could ר’ אבהו answer the contradiction of whether Aravah is a יסוד נביאים or הלכה למשה מסיני when the Gemara Temura clearly says one can not ask through prophecy to be taught forgotten halachos?
Learn חידושי גרי”ז על יומא page 26-27 who says a novel difference between a הלכה למשה מסיני and one that was forgotten and restored by עתניאל בן קנז or other Chachamim
Learn חידושי גרי”ז תמורה טז אות ב who explains a difference between תורה לאו בשמים and אין הנביא רשאי לחדש דבר
Note: The difference between יסוד and מנהג נביאים that Rashi gives.
The Gemara concludes כאן במקדש כאן בגבולין
See how Rashi explains this answer
According to Rashi the נביאים set up the taking of Aravos outside the Beis Hamikdash.
Was this for all seven days of Sukkos or just the last day – Hoshana Rabbah?
Major Question:
The Gemara on מד says that the taking of Aravos on Hoshana Rabbah is זכר למקדש.
But the gemara now says it was a either a יסוד and מנהג נביאים?
See רבינו חננאל (on side of the Gemara) for a different explanation than Rashi
Learn רמב״ם הלכות לולב פרק ז הלכה כא-כב and מגיד משנה
Click on Right Side of Player to Download the Shiur
Learn the Gemara “דף מד. “א”ל אביי (seven lines from the top of the Amud) until אלא אמר רב זביד
The Gemara presents three answers as to why Aravos (Hoshanos) are only taken one day זכר למקדש even though in the Beis Hamikdash aravos were taken all seven days of Sukkos.
Questions:
In the first proposed answer does Rava believe that indeed there is a Mitzvah to take aravos all seven days of Sukkos זכר למקדש?
In the final answer of the Gemara why does the fact that there is no Mitzvah from the Torah to take aravos outside of the Beis Hamikdash affect the decision of instituting a mitzvah of Aravah all seven days זכר למקדש as was done in the Beis Hamikdash?
Click on Right Side of Player to Download the Shiur
Very quickly review “גמרא מג: “ואלא לידחו (three lines from bottom of the Amud) until “דף מד. “א”ל אביי (seven lines from the top of the Amud)
Questions:
Why does there need to be a uniform practice both in chutz laaretz and Eretz Yisrael?
Learn “רש”י דף מד. “לדידהו who explains because the prohibition of לא תתגודדו – having groups performing mitzvos differently as it gives the appearance of two religions.
The גמרא יבמות דף יג:-יד states that לא תתגודדו is only an issue according to אביי when there are different practices in one city and according to רבא even in one city it is acceptable if there are two different ruling courts (שתי בתי דין) which explains how on Purim there are different days for reading the Megillah (see תוספת שם “כי & רא”ש ס’ ט)
So how could Rashi say there is an issue of לא תתגודדו to have chutz laaretz have different practice than Eretz Yisrael when they are two different regions?
Major Questions:
According to the Gemara, only after the destruction of the Beis Hamikdash did they institute a universal rule regarding taking Hoshanos on Hashanah Rabbah that coincides with Shabbos.
During the time of the Beis Hamikdash why was this not an issue of לא תתגודדו?
What changed after the destruction of the beis hamikdash that created an issue of people in chutz laaretz doing things differently than the Jews in Eretz Yisrael?
Why isn’t the keeping of a second day of Yom tov in chutz laaretz an issue of לא תתגודדו?
Continue learning the Gemara “דף מד. “א”ל אביי (seven lines from the top of the Amud) until אלא אמר רב זביד
Question:
What’s the final answer of the Gemara as to why Aravos (Hoshanos) are only taken one day זכר למקדש even though in the Beis Hamikdash aravos were taken all seven days of Sukkos?
Click on Right Side of Player to Download the Shiur
Learn the “גמרא מג: “איתיביה אביי (middle of the Amud) until “דף מד. “א”ל אביי (seven lines from the top of the Amud)
Questions:
What changed after the destruction of the beis hamikdash that created an issue of people in chutz laaretz doing things differently than the Jews in Eretz Yisrael?
Rashi “מד. “לדידהו says this is an issue of לא תתגודדו but the Gemara Yevomas clearly states that לא תתגודדו is only an issue when there are different practices in one city?
Learn “תוספת מג: “והביאו
Learn תוספת דף לד. “ואחת
Questions:
Why does there need to be a uniform practice both in chutz laaretz and Eretz Yisrael?
Learn “רש”י דף מד. “לדידהו who explains because the prohibition of לא תתגודדו – having groups performing mitzvos differently as it gives the appearance of two religions.
The גמרא יבמות דף יג:-יד states that לא תתגודדו is only an issue according to אביי when there are different practices in one city and according to רבא even in one city it is acceptable if there are two different ruling courts (שתי בתי דין) which explains how on Purim there are different days for reading the Megillah (see תוספת שם “כי & רא”ש ס’ ט)
So how could Rashi say there is an issue of לא תתגודדו to have chutz laaretz have different practice than Eretz Yisrael when they are two different regions?
According to the Gemara, only after the destruction of the Beis Hamikdash did they institute a universal rule regarding taking Hoshanos on Hashanah Rabbah that coincides with Shabbos.
During the time of the Beis Hamikdash why was this not an issue of לא תתגודדו?
What changed after the destruction of the beis hamikdash that created an issue of people in chutz laaretz doing things differently than the Jews in Eretz Yisrael?
See מאירי דף מג. ” ושאל בה איננו דיי בקיבועא דירחא
Click on Right Side of Player to Download the Shiur
Very quickly review גמרא דף מג: “אי הכי (thirteen lines from top of the Amud) until איתיביה אביי (middle of the Amud)
Questions:
According to the opinion that taking Aravah post churban is just a minhag and not even a mitzvah from the Rabanan why would one have permission to handle the Aravos on Shabbos as they are muktzah?
See ריטב”א “ופרכינן אי הכי for an answer.
The Gemara answers “Because we are not experts to calculate the precise day of Yom Tov that’s why we can’t take aravos on Hoshana Rabbah that coincides with Shabbos.”
What’s the major concern even if hoshana Rabbah is really the sixth day of Sukkos there is no issue with taking the Aravah as the Gemara said in essence one should be permitted to take Aravah every day of Sukkos to publicize that it’s a mitzvah from the Torah just we don’t to prevent people from treating the mitzvah of Lulav lightly?
Learn “תוספת מג: “לא איקלע
Learn the “גמרא מג: “איתיביה אביי (middle of the Amud) until “דף מד. “א”ל אביי (seven lines from the top of the Amud)
Questions:
What changed after the destruction of the beis hamikdash that created an issue of people in chutz laaretz doing things differently than the Jews in Eretz Yisrael?
Rashi “מד. “לדידהו says this is an issue of לא תתגודדו but the Gemara Yevomas clearly states that לא תתגודדו is only an issue when there are different practices in one city?
Learn “תוספת מג: “והביאו
Learn תוספת דף לד. “ואחת
Questions:
Why does there need to be a uniform practice both in chutz laaretz and Eretz Yisrael?
Learn “רש”י דף מד. “לדידהו who explains because the prohibition of לא תתגודדו – having groups performing mitzvos differently as it gives the appearance of two religions.
The גמרא יבמות דף יג:-יד states that לא תתגודדו is only an issue according to אביי when there are different practices in one city and according to רבא even in one city it is acceptable if there are two different ruling courts (שתי בתי דין) which explains how on Purim there are different days for reading the Megilah (see תוספת שם “כי & רא”ש ס’ ט)
So how could Rashi say there is an issue of לא תתגודדו to have chutz laaretz have different practice than Eretz Yisrael when they are two different regions?
According to the Gemara only after the destruction of the Beis Hamikdash did they institute a universal rule regarding taking Hoshanos on Hashanah Rabbah that coincides with Shabbos.
During the time of the Beis Hamikdash why was this not an issue of לא תתגודדו?
What changed after the destruction of the beis hamikdash that created an issue of people in chutz laaretz doing things differently than the Jews in Eretz Yisrael?
See מאירי דף מג. ” ושאל בה איננו דיי בקיבועא דירחא
Click on Right Side of Player to Download the Shiur
Very quickly review גמרא דף מג: “אי הכי (thirteen lines from top of the Amud) until איתיביה אביי (middle of the Amud)
Review תוס “שלוחי
Learn the ריטב”א and see how he gives a different explanation than Tosfos as to why the Gemara assumes that post Churban Beis Hamikdash there should be no concern of גזירה דרבה when taking the Aravah on Hoshana Rabbah when it coincides Shabbos.
Note the difference in explanation between Rashi and the ריטב”א “אי הכי כל regarding “אתי לפקפוקי בלולב”
Questions:
According to the opinion that taking Aravah post churban is just a minhag and not even a mitzvah from the Rabanan why would one have permission to handle the Aravos on Shabbos as they are muktzah?
See ריטב”א “ופרכינן אי הכי for an answer.
The Gemara answers “Because we are not experts to calculate the precise day of Yom Tov that’s why we can’t take aravos on Hoshana Rabbah that coincides with Shabbos.”
What’s the major concern even if hoshana Rabbah is really the sixth day of Sukkos there is no issue with taking the Aravah as the Gemara said in essence one should be permitted to take Aravah every day of Sukkos to publicize that it’s a mitzvah from the Torah just we don’t to prevent people from treating the mitzvah of Lulav lightly?
Learn תוספת “לא איקלע
Learn the “גמרא מג: “איתיביה אביי (middle of the Amud) until “דף מד. “א”ל אביי (seven lines from the top of the Amud)
Learn תוספת מג: “והביאו
Questions:
What changed after the destruction of the beis hamikdash that created an issue of people in chutz laaretz doing things differently than the Jews in Eretz Yisrael?
Rashi says this is an issue of לא תתגודדו but the Gemara Yevomas clearly states that it is only an issue when there are different practices in one city?
The Gemara says Aravah is permitted to be taken on Shabbos when it coincides with Hoshana Rabbah because שלוחי בית דין מייתי לה
List
1. The argument between the ריטב”א “ומהדרינן and מהרש”א whether this a retraction from the first reason of לפרסום שהיא מן התורה
2. The argument between תוספת מג: “שלוחי and the ריטב”א as to why the Gemara assumes that post Churban Beis Hamikdash there should be no concern of גזירה דרבה when taking the Aravah on Hoshana Rabbah when it coincides Shabbos.
3. The explanation from Rashi and an alternate explanation from the ריטב”א “אי הכי כל of “אתי לפקפוקי בלולב”
Questions:
According to the opinion that taking Aravah post churban is just a minhag and not even a mitzvah from the Rabanan why would one have permission to handle the Aravos on Shabbos as they are muktzah?
See ריטב”א “ופרכינן אי הכי for an answer.
The Gemara answers “Because we are not experts to calculate the precise day of Yom Tov that’s why we can’t take aravos on Hoshana Rabbah that coincides with Shabbos.”
What’s the major concern even if hoshana Rabbah is really the sixth day of Sukkos there is no issue with taking the Aravah as the Gemara said in essence one should be permitted to take Aravah every day of Sukkos to publicize that it’s a mitzvah from the Torah just we don’t to prevent people from treating the mitzvah of Lulav lightly?