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Today’s Daf Yomi Question:
Rava proves from a Mishna that walking (through a puddle) in an inconvenient manner is considered ‘walking’, but inconvenient usage (like storage in a pit) is not considered proper usage. What can be a reason to differentiate between the two things?
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Today’s Daf Yomi Question:
The Gemara advises one to instruct his household gently ‘so that they accept from him’. The Rosh cites the Gemara (Gittin 6b) that a person should never instill excessive fear in his home. This reason would indeed seem a sufficient basis for our Gemara as well; why does the Gemara provide the reason of ‘acceptance’ instead?
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Today’s Daf Yomi Question:
If the pasuk would only mention ‘Shechar’ I would attribute it to the ‘Ke’ila’ fig. Why would a pasuk be needed to allow purchasing a fruit with Maaser?
If the pasuk would only mention ‘Shechar’ I would attribute it to the ‘Ke’ila’ fig. Why would a pasuk be needed to allow purchasing a fruit with Maaser?
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Today’s Daf Yomi Question:
Rebbi Yochanan explains that since you can sweeten (almonds) over fire they are suitable for Maaser. Since the same rationale can apply to ‘Kafniyos’ (unripe dates) why does Rebbi Yehuda exempt them from Maaser?
Rebbi Yochanan explains that since you can sweeten (almonds) over fire they are suitable for Maaser. Since the same rationale can apply to ‘Kafniyos’ (unripe dates) why does Rebbi Yehuda exempt them from Maaser?
Rashi explains that the Chaver feels responsible for the Am Ha’aretz due to ‘Lifnei Iver’ (putting a stumbling block before a blind man); why shouldn’t he simply assume that fresh fruit off a tree is certainly Tevel (as an Am Ha’retz, he surely wouldn’t ponder that the Chaver feels especially responsible toward an unrelaible Am Haa’aretz)?
When placing the Eruv on a tree (below ten tefachim) why can’t he rely on instructing a goy to remove it for him – something which is permitted for the sake of Mitzvah – rather than removing it himself Bein Hashmashos (which is only permitted according to Rebbi)?
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Today’s Daf Yomi Question:
Rashi explains that the Chaver feels responsible for the Am Ha’aretz due to ‘Lifnei Iver’ (putting a stumbling block before a blind man); why shouldn’t he simply assume that fresh fruit off a tree is certainly Tevel (as an Am Ha’retz, he surely wouldn’t ponder that the Chaver feels especially responsible toward an unrelaible Am Haa’aretz)?
When placing the Eruv on a tree (below ten tefachim) why can’t he rely on instructing a goy to remove it for him – something which is permitted for the sake of Mitzvah – rather than removing it himself Bein Hashmashos (which is only permitted according to Rebbi)?
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Today’s Daf Yomi Question:
The Gemara located a Tanna who holds ’Ein Bereira’ by a Derabanan – from the Braisa of Techumin. Tosfos explains that we could not prove this from the Braisa of Maaser, since although Maaser of vegetables is Derabanan, nevertheless the concept of Maaser is rooted in Torah, and is therefore (perhaps ) more stringent. But isn’t Techumin also rooted in Torah, according to the opinions who hold that the Twelve Mil limit is min hatorah?
In the case of the unspecified Eruv under the tree, it works according to Shmuel, since there is but one eruv actually being activated. But in the case of a double-eruv placement (shetei ruchos) why should any of them work?
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Today’s Daf Yomi Question:
In the case of the unspecified eruv under the tree, it works according to Shmuel, since there is but one eruv actually being activated. But in the case of a double-eruv placement (shetei ruchos) why should any of them be valid?
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Today’s Daf Yomi Question:
All agree an Asheira can be used for a Lechi, since there is no Shiur requirement. Since the Mishna (14b) requires the Lechi to be ten tefachim high, how can Asheira be valid?
All agree an Asheira can be used for a Lechi, since there is no Shiur requirement. Since the Mishna (14b) requires the Lechi to be ten tefachim high, how can Asheira be valid?
