Review the גמרא דף ז. “ומסיים (four lines from bottom of the Amud) until the end of דף ז עמוד ב
How is the case of מבוי שכלה לרחבה similar to the case of מבוי שנפרץ במלואו לחצר ונפרצה חצר כנגדו?
Questions:
In the case of מבוי שכלה לרחבה why does רב יהודה rule that it is permitted to carry inside the מבוי with just the placement of a Lechi or Korah at the entrance of the מבוי to reshus Harbim?
What would need to be done to permit one to carry inside the מבוי?
Why is it permitted to carry inside the רחבה even though it is open to the Reshus Harabim?
In the case of מבוי שנפרץ במלואו לחצר ונפרצה חצר כנגדו why does רב rule that it is forbidden to carry inside the מבוי?
Why does he rule that it is permitted to carry inside the חצר even though it is open to the Reshus Harabim?
What are the two points how the ruling of רב in the case of מבוי שנפרץ במלואו לחצר ונפרצה חצר כנגדו contradict the ruling of רב יהודה in the case of מבוי שכלה לרחבה?
How does רב ששת resolve the contradiction?
Continue learning the גמרא דף ח. “ולמאי דסליק (top of the Amud) until “אמר רבה (seven lines from top of the Amud)
Question:
How does נראה מבחוץ ושוה מבפנים help to permit carrying inside the מבוי?
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Learn Mishna דף לט and the Gemara until דף לט: “מתיב רב ששת (third line from top of the Amud)
Question:
Can the prohibition of doing commerce with fruits of shmitta be circumvented with selling the fruits בהבלעה?
See שפת אמת “וליתיב
Learn תוספת “וליתיב
Learn תוספות “שאין
And תוספות “יותר
See פני יהושע and שפת אמת who have big dispute whether the extra money paid for the Esrog sold for a mitzvah more than the cost of the Esrog if we’re to be sold as a fruit has kedushas shviis
Learn תוספות “מעות
Continue learning the Gemara דף לט”: “מתיב רב ששת until “אי הכי לולב נמי ”
Learn the גמרא דף ז. “יתיב רב יוסף (two dots) until אמר ליה אביי (second to last line of the amud)
Learn תוס’ “בקעה
Clarify the case of מבוי שכלה לרחבה
Learn תוס’ “אם
Continue learning the גמרא דף ז. ” אמר ליה אביי (second to last line of the amud) until דף ז: “השתא (five lines from bottom of the Amud)
Clarify the case of מבוי שנפרץ במלואו לחצר ונפרצה חצר כנגדו
What are the two points how the ruling of רב contradicts the ruling of the case of מבוי שכלה לרחבה
Continue learning the גמרא דף ז: “השתא (five lines from bottom of the Amud) until the bottom of the Amud
Conclusion of the Sugya: Following a בת קול
Clarify the two reasons “תוס’ דף ו: “כאן gives as to why the Chachamim were allowed to ignore the בת קול in the episode related in גמרא בבא מציעא דף נט עמוד ב?
Questions:
What’s the nafka minah between these two reasons?
Why did the Bas Kol say to follow Rebbe Eliezer if that was not the Halacha?
See רב ניסן גאון on the side of the גמרא ברכות דף יט עמוד א
Conclusion of the Sugya: Following Chumras of Two Different Opinions
Clarify the two different opinions when a we follow the rule ספק דאורייתא לחומרא ספק דרבנן לקולא and when we say following the chumrahs of two different opinions is considered foolish.
which brings a machlokes between when the day is considered over in regards to until what time a person can daven mincha and what time a person could start davening maariv.
Rabanan – Day ends at shkia (sunset)
Rebbe Yehuda – Day ends at Plag Hamincha (two and half halachic hours before shkia)
The Gemara concludes one could follow whichever opinion they decide.
Could a person daven Mincha after Plag hamincha and then daven Maariv immediately following (before Shkia)?
Would it be permitted if it was two different days?
and מאירי ברכות דף כז who have a machlokes regarding this matter
See קהילת יעקב ברכות ס’ א who explains this machlokes is dependent on our sugya.
Question:
When is a person considered a Rasha for following the leniencies of two different opinions? (two reasons of the Gemara)
Conclusion of the Sugya: Following a בת קול
Clarify the two reasons “תוס’ דף ו: “כאן gives as to why the Chachamim were allowed to ignore the בת קול in the episode related in גמרא בבא מציעא דף נט עמוד ב?
Questions:
What’s the nafka minah between these two reasons?
Why did the Bas Kol say to follow Rebbe Eliezer if that was not the Halacha?
See רב ניסן גאון on the side of the גמרא ברכות דף יט עמוד א
Review the “גמרא דף ז. “מ”מ קשיא until the two dots on דף ז
Clarify when keeping two chumras is considered foolish.
Learn “תוס’ דף ו: “ומי
According to the conclusion of the Gemara: When is a person considered a Rasha for following the leniencies of two different opinions? (two reasons of the Gemara)
See גמרא ע”ז דף ז. “ת”ר הנשאל (twelve lines from bottom of Amud) until “ת”ר ” (four lines from the bottom) which brings the rule ספק דאורייתא לחומרא ספק דרבנן לקולא.
Based on the above rule according to the first explanation of our Gemara why before the בת קול ruled the halacha like beis hillel was it left to the volition of the individual to decide to follow beis hillel or beis shamai. Why were they not bound by the rule ספק דאורייתא לחומרא ספק דרבנן לקולא ?
According to Rav Shizbi explanation one can not follow two chumrahs of two different opinions if they are סתרן אהדדי. Based on the rule of ספק דאורייתא לחומרא I should be obligated to follow the stringent opinion in both cases?
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Conclusion of Topic: Making a bracha עובר לעשייתן
Quickly review “תוספת דף לט. “עובר
Note:
Summarize the three options that Tosfos presents as to how to make the Bracha on the Daled Minim עובר לעשייתן.
Question:
Why does”nt Tosfos give the option of making the bracha prior to picking up the Daled Minim by grasping the Daled Minim with one’s hands while they are still on the table?
See first few lines of גמרא דף מב. “מדאגביה נפיק ביה
Learn “גמרא דף ו: “ההוא מבוי עקום (four lines before the wide lines) until “דף ז. “מ”מ קשיא (eight lines from top of the Amud) Question: See גמרא בבא מציעא דף נט עמוד ב relates an episode where there was a major dispute between the Chachamim and Rebbe Eliezer and although a בת קול said the Halacha is like Rebbe Eliezer the Chachamim did not follow the בת קול. How was the Chachamim allowed to ignore the בת קול? Learn “תוס’ דף ו: “כאן
Continue learning the “גמרא דף ז. “מ”מ קשיא until the two dots on דף ז Clarify when keeping two chumras is considered foolish. Learn “תוס’ דף ו: “ומי
Learn “גמרא דף ו: “ההוא מבוי עקום (four lines before the wide lines) until “דף ז. “מ”מ קשיא (eight lines from top of the Amud) Learn “תוס’ דף ו: “ומי Learn “תוס’ דף ו: “כאן
Continue learning the “גמרא דף ז. “מ”מ קשיא until the two dots on דף ז
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Very quickly review גמרא דף לח: “אמר רבא (three lines from the bottom of the Amud) until first set of two dots on דף לט
Learn שולחן ערוך אורח חיים ס’ נו רמ”א סעיף א Question: How is this halacha consistent with the conclusion of our Gemara? See משנה ברורה for an answer
Continue learning the Gemara until the Mishna
Topic: Making a bracha עובר לעשייתן
Question: Why should one make a bracha specifically before performing the mitzvah? See ריטב”א פסחים דף ז עמוד ב https://hebrewbooks.org/pdfpager.aspx?req=38616&st=&pgnum=12
Learn תוספת “עובר Note: How Tosfos describes what is עובר לעשייתן for the mitzvah of Daled Minim. The three options that Tosfos presents as to what is עובר לעשייתן for the mitzvah of Daled Minim.
Question: What’s the minimum action necessary to fulfill the Mitzvah of Daled Minim? See first few lines of גמרא דף מב. “מדאגביה נפיק ביה
Does the Rambam rule like Rebbe Yochanan? Seemingly the gemara only discussed whether the door needs to be closed at night or suitable to be closed in regards to a מבוי מפולש. From where does the Rambam know that ראוי לנעול is acceptable for a רה”ר? List the different explanations how to explain the ruling of the Rambam
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Sugya – שומע כעונה
Fundamental concept in how שומע כעונה operates If a person is in the middle of silent shemoneh esreh and the Shaliach Tzibbur is saying kedusha or kadish should he be silent and listen?
See רש”י סוכה לח: “הוא אמר ברוך Rashi says if a person is in middle of silent shemoneh esreh and the Shaliach Tzibbur is saying kedusha or kadish he should pay attention to the words and it will be considered as if he responded through the concept of שומע כעונה Learn תוספת “שמע ולא ענה who asks a question on Rashi from the גמרא ברכות
How does Rashi answer Tosfos’ question from the Gemara in Berachos? What is the point of disagreement between Rashi and Tosfos? See קהילת יעקב ברכות ס’ י”ב אות ב for two possible explanations. The second explanation is based on a fundamental חקירה in how the concept of שומע כעונה operates. Learn ריטב”א “הוא אומר ברוך who gives a different explanation as to why שומע כעונה does not help for the individual who is middle of his silent shemoneh esreh.
How do we conclude lhalacha if a person is in the middle of silent shemoneh esreh and the Shat”z is saying kedusha or kadish do we rule like Rashi or Tosfos? See שולחן ערוך אורח חיים ס’ ק”ד סעיף ז
List of cases to consider whether one can utilize the concept of שומע כעונה If one physically can not respond as he is mute? See שולחן ערוך יורה דעה ס’ א סעיף ז If one based on halacha reasons can not respond, for example, a dirty diaper in front of him, needs to use the restroom … ? See שולחן ערוך אורח חיים ס’ ק”ד סעיף ז ביאור הלכה “ויהיה כעונה
See שולחן ערוך אורח חיים ס’ קס”ז סעיף ב and משנה ברורה ס”ק י”ח-כ (extra see ביאור הלכה “והמברך who challenges the requirement of the person reciting the bracha to have intent with the Amen of the listener.)
Major Question on the Shulchan Aruch: Why does the listener who wants to be yotzei with the bracha of birchas hagomel need to respond Amen as we rule שומע כעונה works even without responding Amen? Learn ביאור הלכה “וענה אמן who brings three different answers
Question: Can one who already fulfilled a mitzvah be motzi another person with that mitzvah through שומע כעונה? See שולחן ערוך אורח חיים ס’ רע”ג סעיף ד Focus on the משנה ברורה ס”ק כ which brings the Pri Chodesh and the Artzos Hachaim who argues on the ruling of the Shulchan Aruch in regards if the listener knows how to recite the bracha himself.
See שולחן ערוך אורח חיים ס’ ח סעיף ה and משנה ברורה ס”ק יד and שער הציון אות כא which brings the same dispute as above. See משנה ברורה ס”ק יג which states at times it better for one person to recite the bracha for everyone https://hebrewbooks.org/pdfpager.aspx?req=60386&st=&pgnum=33&hilite=
How does doors remove the issue of אתי רבים ומבטלי מחיצות? Even if the doors are closed at night people are still streaming into this city/street the entire day?
How can the Gemara compare the requirements for the entrance to yerushalayim to the opening between the blocks of the פסי ביראות. The entrance of Yerushalyim was 16 Amos and the size of the space between the blocks of פסי ביראות was just 13 Amos. Perhaps the Rabanan would agree when the width of the entrance is 16 amos (the size of a Reshus Harabim) we would say אתי רבים ומבטלי מחיצות
Learn “תוס’ דף כב. “והא
Major Question:
There seems to be a contradiction between “תוס’ דף כב. “והא and “תוס’ דף ו: “והאמר According to תוס’ דף כב the Rabanan hold we do not say אתי רבים ומבטלי מחיצות on a צוה”פ but תוס’ דף ו is clear that we do say אתי רבים ומבטלי מחיצות on a צוה”פ?
See ת’ רע”א חדשות ס’ ו who explains there is a big difference between the case of the two Gemaras
Do דלתות need a צוה”פ?
This is a major dispute in the Achronim (See חזון איש)
Is it possible to transform a town square into a reshus hayachid?
See שולחן ערוך אורח חיים ס’ קס”ז סעיף ב and משנה ברורה ס”ק י”ח-כ (extra see ביאור הלכה “והמברך who challenges the requirement of the person reciting the bracha to have intent with the Amen of the listener.)
Major Question on the Shulchan Aruch: Why does the listener who wants to be yotzei with the bracha of birchas hagomel need to respond Amen as we rule שומע כעונה works even without responding Amen? Learn ביאור הלכה “וענה אמן who brings three different answers
Question: When listener is being yotzei Hallel through שומע כעונה does he need to respond הללויה why or why not? Is the response of הללויה the same as responding Amen? Bring a proof from ביאור הלכה “הלל” אורח חיים ס’ תכב סעיף ב who brings Rabbeinu Yeruchom https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=184
Yesterday we discussed two answers to the following major question: The gemara asks a question on the Rabanan how could they allow a לחי וקורה on one side and צוה”פ on the other when Yerushalayim needed it’s gates closed in order to prevent it from being a Reshus Harabim. How could the gemara challenge the Rabanan’s opinion from the opinion of Rebbe Yochanan when it’s clear from דף כב that they disagree on when we say אתי רבים ומבטלי מחיצות? Tosfos “תוס’ דף ו:” והאמר (from וא”ת) – From Rebbe Yochanan opinion of when we say אתי רבים ומבטלי מחיצות with only four partial walls we can learn that the Rabanan should also say אתי רבים ומבטלי מחיצות when there are just two complete walls. Ritva דף כב. “כאן הודיעך – The Gemara is ruling like Rebbe Yochanan when we say אתי רבים ומבטלי מחיצות but rules like the Rabanan in regards to the minimum amount of walls needed to create a Reshus Hayachid.
Major Question: Why should Yerushalayim need doors closed at night;Yerushalayim had four walls so according to Rabanan we should not say אתי רבים ומבטלי מחיצות and since it had two whole side walls we should not say אתי רבים ומבטלי מחיצות even according to Rebbe Yochanan? Learn תוס’ דף כב. “חייבין Learn ריטב”א דף כב. “כאן הודיעך for an answer https://hebrewbooks.org/pdfpager.aspx?req=37287&st=&pgnum=34
Questions: Does אתי רבים ומבטלי מחיצות break all the walls or just the ones the public are passing through? When the public walks through mechitzos does it break the entire wall on that side or just the area the people are walking through? Bring a proof from the above Ritva
Is it possible to transform a town square into a reshus hayachid?
Very quickly review משנה דף כב and the Gemara until א”ר יצחק (bottom of the Amud)
Clarify when we say אתי רבים ומבטלי מחיצות
Major Question: The gemara asks a question on the Rabanan how could they allow a לחי וקורה on one side and צוה”פ on the other when Yerushalayim needed it’s gates closed in order to prevent it from being a Reshus Harabim. How could the gemara ask on the Rabanan a question based on the requirements of Rebbe Yochanan. They clearly have different requirements. As the Rabanan hold if there are four corners it’s considered a Reshus Hayachid and we don’t say אתי רבים ומבטלי מחיצות? There is a major dispute in the Rishonim how to answer this question Learn “תוס’ דף ו:” והאמר from וא”ת
Question: When the public walks through mechitzos does it break the entire wall on that side or just the area the people are walking through? Learn תוס’ דף כב. “והא” & חייבין” Learn ריטב”א דף כב. “כאן הודיעך for a different approach than tosfos. https://hebrewbooks.org/pdfpager.aspx?req=37287&st=&pgnum=34
