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Learn the Gemara דף מ: “תניא כוותיה until the Mishna דף מא
Questions:
If one can not redeem produce from it’s kedushas shevis than how could the Gemara on דף לט instruct of one accidentally purchased fruits from an Am Haaretz on shmita the purchaser should redeem the kedusha from the money on to fruits in his home?
Learn תוספת “אין and תוספות דף לט. “מעות
Conclusion of Sugya of Sheviis
Clarify in conclusion how and when kedushas sheviis can be transferred or removed
Question:
In the time when there is no Beis hamikdash one may redeem thousands of dollars worth of fruits of maaser sheni onto a lesser value coin.
According to ר’ אלעזר when one redeems kedushas sheviis can a large amount of produce be redeemed on to a lesser value coin?
Bring a proof from רש”י דף מא. “והא הכא
In conclusion:
Does a lulav that grew during shmita have kedushas sheviis? (מחלוקת רש”י לפ’ מש’ של רמב”ם)
Does an Esrog that was picked during shemitah have kedushas sheviis?
See ח’ מנחת שלמה דף מ who discusses at length whether produce grown for a mitzvah and not for consumption is considered having kedushas sheviis.
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Learn the Gemara דף מ: “תניא כוותיה until the Mishna דף מא
Questions:
If one can not redeem produce from it’s kedushas shevis than how could the Gemara on דף לט instruct of one accidentally purchased fruits from an Am Haaretz on shmita the purchaser should redeem the kedusha from the money on to fruits in his home?
Learn תוספת “אין and תוספת דף לט. “מעות
Conclusion of Sugya of Sheviis
Clarify in conclusion how and when kedushas sheviis can be transferred or removed
Question
In the time when there is no Beis hamikdash one may redeem thousands of dollars worth of fruits of maaser sheni onto a lesser value coin.
According to ר’ אלעזר when one redeems kedushas sheviis can a large amount of produce be redeemed on to a lesser value coin?
Bring a proof from רש”י דף מא. “והא הכא
In conclusion:
Does a lulav that grew during shmita have kedushas sheviis? (מחלוקת רש”י לפ’ מש’ של רמב”ם)
Does an Esrog that was picked during shemitah have kedushas sheviis?
See ח’ מנחת שלמה דף מ who discusses at length whether produce grown for a mitzvah and not for consumption is considered having kedushas sheviis.
Learn the Gemara דף מ: “תניא כוותיה until דף מא. “אמר רב אשי (third line from top of the Amud)
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Learn the Gemara דף מ: “אמר ר’ אלעזר (fifth line from top of the Amud) until תניא כוותיה”
Questions:
If one can not redeem produce from it’s kedushas shevis than how could the Gemara on דף לט instruct of one accidentally purchased fruits from an Am Haaretz on shmita the purchaser should redeem the kedusha from the money on to fruits in his home?
Learn תוספת “אין and תוספת דף לט. “מעות
According to ר’ אלעזר when one redeems kedushas shiviis does the money or item used for redeeming need to be the same value as the produce being redeemed?
We pasken in the time when there is no Beis hamikdash one may redeem thousands of dollars worth of fruits of maasar sheini onto a lesser value coin.
According to ר’ אלעזר when one redeems kedushas shiviis can a large amount of produce be redeemed on to a lesser value coin?
Bring a proof
Learn the Gemara דף מ: “תניא כוותיה until דף מא. “אמר רב אשי (third line from top of the Amud)
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Review 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 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 תוספות “בד”א
Question:
In conclusion of the Gemara would it be permissable to purchase an Esrog during shmita year from an Am Haaretz for less than the price of 3 meals?
The Rambam introduces the prohibition of purchasing fruits during shmita from an Am Haaretz with the prohibition of doing business or guarding fruits during shmita year.
How are these prohibitions connected?
If one is prohibited from purchasing any fruit that is normally guarded from an Am Haaretz as we are concerned he will not be careful to use the money with kedushas sheviis so why is it permissible to purchase a wild growing herb from him, we should have the same concern regarding what he will do with the money from the sale?
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Review 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 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 תוספות “בד”א
Question:
In conclusion of the Gemara would it be permissable to purchase an Esrog during shmita year from an Am Haaretz for less than the price of 3 meals?
The Rambam introduces the prohibition of purchasing fruits during shmita from an Am Haaretz with the prohibition of doing business or guarding fruits during shmita year.
How are these prohibitions connected?
If one is prohibited from purchasing any fruit that is normally guarded from an Am Haaretz as we are concerned he will not be careful to use the money with kedushas sheviis so why is it permissible to purchase a wild growing herb from him, we should have the same concern regarding what he will do with the money from the sale?
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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 ”
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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
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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
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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=
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
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=
Learn ביאור הלכה “הלל” אורח חיים ס’ תכב סעיף ב who brings Rabbeinu Yerucham who brings a proof from gemara that one must respond הללויה in order to be yotzei the reading of Hallel as a proof to the opinion of the Shulchan Aruch. Note the answer the Biur Halacha brings from the Pri Chodosh to explain our Gemara. https://hebrewbooks.org/pdfpager.aspx?req=60389&st=&pgnum=184
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Sugya – שומע כעונה
The Shulchan Aruch ס’ רי”ג says that in order to be מוציא through שומע כעונה the person needs to be a בר חיובא Question: Our Gemara says the source for שומע כעונה is when Shafan read the Torah in front of Yoshiayahu. What was Yoshiayahu’s obligation to read from the Torah?
Question: Which brachos are excluded from utilizing the rule of שומע כעונה? See שולחן ערוך אורח חיים ס’ קס”ז סעיף י”ט & כ and משנה ברורה ס”ק צב which differentiates between birchas hamitzvos and birchas hanehanin.
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.
Does שומע כעונה apply For someone who physically can not respond as he is mute? See שולחן ערוך יורה דעה ס’ א סעיף ז For someone who can not respond based on halacha for example, 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
The Shulchan Aruch ס’ רי”ג says that in order to be מוציא through שומע כעונה the person needs to be a בר חיובא Question: Our Gemara says the source for שומע כעונה is when Shafan read the Torah in front of Yoshiayahu. What was Yoshiayahu’s obligation to read from the Torah?
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Rashi says if a person is in middle of silent shmoneh esreh and the Shat”z is saying kedusha or kadish he should pay attention to the words and it will be considered as he responded through the concept of שומע כעונה. Last shiur we gave two possible explanations from the קהילת יעקב ברכות ס’ י”ב אות ב of the point of disagreement between Rashi and Tosfos? (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 shmoneh 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
Does שומע כעונה apply For someone who physically can not respond as he is mute? See שולחן ערוך יורה דעה ס’ א סעיף ז For someone who can not respond based on halacha for example, 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
The Shulchan Aruch ס’ רי”ג says that in order to be מוציא through שומע כעונה the person needs to be a בר חיובא Question: Our Gemara says the source for שומע כעונה is when Shafan read the Torah in front of Yoshiayahu. What was Yoshiayahu’s obligation to read from the Torah?
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Review גמרא דף לח: “הוא אומר ברוך הבא (middle of the Amud) until דף לח: “אמר רבא (three lines from the bottom of the Amud)
Rashi says if a person is in middle of silent shmoneh esrei and the Shat”z is saying kedusha or kadish he should pay attention to the words and it will be considered a Sid he responded through the concept of שומע כעונה
Learn תוספת “שמע ולא ענה who asks a question on Rashi from the גמרא ברכות Questions: How does Rashi answer Tosfos question from the Gemara in Brachos? Learn ר”ן דף יט: דפי הריף “וכתב רש”י (third line from top of the Amud) 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 shmoneh esrei.
List of cases to consider whether one can utilize the concept of שומע כעונה If one physically can not respond as he is mute? If one based on halacha reason can not respond for example, dirty diaper in front of him, needs to use the restroom … ?
How do we conclude lhalacha if a person is in middle of silent shmoneh esrei 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 reason can not respond for example, 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
The Shulchan Aruch ס’ רי”ג says that in order to be מוציא through שומע כעונה the person needs to be a בר חיובא Questions: Our Gemara says the source for שומע כעונה is when Shafan read the Torah in front of Yoshiayahu. What was Yoshiayahu obligation to read from the Torah?
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Very quickly review גמרא דף לח עמוד א from אמר רבא (last line) until דף לח: “אמר רבא (three lines from the bottom of the Amud)
The Gemara lists six halachos /minhagim of how they would read Hallel in the time of the Gemara.
The תוספת דף לח: “הלכתא notes that already in his times the reciting of Hallel was not in accordance with the minhagim of Rava and says since they were just customs if the custom was accepted to be different than no issue of not following the original custom of Rava. Question: Rashi says the first halacha/ minhag – there is a mitzvah for the public to respond the word הללויה after the Chazzan at the opening of Hallel. This applies to everyone even to people who know how to recite Hallel on their own. Why do we not follow this halacha when we recite Hallel? For an explanation learn the ר”ן דף י”ט. דפי הריף “הוא אומר הללויה https://hebrewbooks.org/pdfpager.aspx?req=14319&st=&pgnum=620 and ערוך לנר https://hebrewbooks.org/pdfpager.aspx?req=14414&st=&pgnum=148
In regard to repeating the ראשי פרקים Would the public repeat the opening line only after the Chazzan said the opening line or after each line recited by the Chazzan of that paragraph? When would the public respond with the word הללויה? Learn תוספת “מכאן שמצוה and the מאירי https://hebrewbooks.org/pdfpager.aspx?req=57966&st=&pgnum=105
Questions: Rashi “הוא אומר הללו עבדי” concludes that only someone who does not know how to recite Hallel can rely on the reciting of the Chazzan by responding הללויה. What is Rashi’s source for this stringency?
Learn תוספת “שמע ולא ענה Questions: How does Rashi answer Tosfos question from the Gemara in Brachos? Learn ר”ן דף יט: דפי הריף “וכתב רש”י (third line from top of the Amud) What is the point of disagreement between Rashi and Tosfos? See קהילת יעקב ברכות ס’ י”ג who presents a חקירה in the concept of שומע כעונה 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 shmoneh esreh.
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Quickly review גמרא דף לח עמוד א from after the second Mishna until אמר רבא (last line) Review תוס’ “מי Questions: Is the concept of שאף הן היו באותו הנס a reason to obligate מדאורייתא or only מדרבנן? Learn גמרא פסחים דף קח. “”ואמר רבי יהושע בן לוי נשים (last line until top line of דף קח עמוד ב Learn רשב”ם דף קח: “שאף הן היו באותו הנס and תוספות “שאף” & “היו https://hebrewbooks.org/shas.aspx?mesechta=4&daf=108&format=pdf
Learn תוספות מגילה דף ד. “שאף https://hebrewbooks.org/shas.aspx?mesechta=11&daf=4&format=pdf Note: The two different explanations of שאף הן היו באותו הנס Questions: What is the connection between the beginning and the end of Tosfos? According to the second answer of Tosfos the reasoning of שאף הן היו באותו הנס will obligate even for a mitzvah דאורייתא. How will Tosfos answer the question of Tosfos of Pesachim why are women not obligated in the mitzvah of Sukkah? See רש”ש on תוספות מגילה דף ד. “שאף
See חידושי גרי”ז ערכין דף ג. “אמר ריב”ל who gives two possible ways to explain the concept of how אף הן היו באותו הנס obligates in a Mitzvah and a nafkah mineh between the two reasons.
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Learn second משנה דף לח עמוד א and the Gemara until אמר רבא (last line)
Learn “תוס’ “מי Questions: Is the concept of שאף הן היו באותו הנס a reason to obligate מדאורייתא or only מדרבנן? Learn גמרא פסחים דף קח. “”ואמר רבי יהושע בן לוי נשים (last line until top line of דף קח עמוד ב) Learn רשב”ם דף קח: “שאף הן היו באותו הנס and תוספת “שאף” & “היו https://hebrewbooks.org/shas.aspx?mesechta=4&daf=108&format=pdf
Learn תוספת מגילה דף ד. “שאף https://hebrewbooks.org/shas.aspx?mesechta=11&daf=4&format=pdf Note: The two different explanations of שאף הן היו באותו הנס Questions: What is the connection between the beginning and the end of Tosfos? According to the second answer of Tosfos the reasoning of שאף הן היו באותו הנס will obligate even for a mitzvah דאורייתא. How will Tosfos answer the question of Tosfos of Pesachim why are women not obligated in the mitzvah of Sukkah? See רש”ש on תוספת פסחים דף קח
See חידושי גרי”ז ערכין דף ג. “אמר ריב”ל who gives two possible ways to explain the concept of how אף הן היו באותו הנס obligates in a Mitzvah and a nafkah mineh between the two reasons.