Brachos 23 – ברכות כג

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Today’s Daf Question:

The Gemara prohibits relieving oneself while wearing Tefilin and as Tosfos explains this pertains even to may raglayim (urinating) in an established bais hakisei since it might lead to gedolim which is prohibited.  We also find that one must cover the tefilin while relieving oneself (whether by wrapping them in his clothing or hiding them inside his hands etc.).  It appears that if he is not engaged in relieving, there is no prohibition on bringing tefilin into a beis hakisei per se – although it contains waste the tefilin need not be covered in its present.  Why is there a difference between pre-existing waste which poses no problem and current relieving which does create a problem?

Brachos 29 – ברכות כט

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Today’s Daf Yomi Question:

The Gemara explains why we don’t add another bracha to Havineinu on motzei Shabbos (for havdala) since Havineinu was established specifically as a ‘seven bracha unit’ and not eight.  If Havineinu assumes a new identity as a ‘seven bracha tefilla’ then why doesn’t the Gemara require a source corresponding to this number as the Gemara sought regarding the various types of shemone esrei (i.e. 18 of weekdays, 7 of Shabbos etc.)?

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Brachos 61 – ברכות סא

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Shabbos 104 – שבת קד

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Today’s Daf Yomi Question:

The Mishna says if one writes on his flesh he is chayav. Why is this case considered kesiva, since it will disappear due to the effect of the body’s moisture/heat?

 

Shabbos 149 – שבת קמט

One may not read ‘Ksav tachas hatzurah’ for it may lead to reading of business documents (Rashi).  Is there something unique about this particular writing, or does this mean that any reading of words is assur on Shabbos?

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Shabbos 149 – שבת קמט

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Today’s Daf Yomi Question:

One may not read ‘Ksav tachas hatzurah’ for it may lead to reading of business documents (Rashi).  Is there something unique about this particular writing, or does this mean that any reading of words is assur on Shabbos?

 

Eruvin 19 – עירובין יט

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Today’s Daf Yomi Question:

Rebbi Yehuda seems to agree that the limit of a standard pietza is ten amos; which is presumably learned from Halacha lemoshe misinai.  If so, how can he allow an opening of thirteen by Pasei Bira’os?

Yevamos 25 – יבמות כה

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Next day’s Daf Yomi – Yevamos 26

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Brachos 19 – ברכות יט

The Gemara says that regarding monetary matters, one may harbor ill (even to a Torah scholar) until he actually returns the money to its rightful owner.  Apparently teshuva (repentance) is not suffiecient.  How is this consistent with the Gemara in Kiddushin (49b) which states that if one in mekadesh a woman on condition that he is a tzaddik, even if he was a known rasha (presumably having violated interpersonal monetary prohibitions as well) nevertheless the Kiddushin is valid on the chance that he quickly repented in his heart.  In our Gemara it seems that simply contemplating thoughts of teshuva is not sufficient regarding monetary matters, unless he substantiates it with proper action.