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Shoftim - Selections from Rabbi Baruch Epstein

Shoftim - Selections from Rabbi Baruch Epstein

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Selections from the works of Rabbi Baruch Epstein from this Parsha
Selections from the works of Rabbi Baruch Epstein from this Parsha

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Published by: Rabbi Benyomin Hoffman on Sep 05, 2008
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From Rabbi Baruch HaLevi Epstein
ח ,זי קרפ םירבד
ןיִ-ןיֵ םדָלְ םָ-ןיֵ טָשְמִלַ רבָדָ ךָמְִ אלֵָיכִ עגַנֶלָ עגַנֶ ןיבֵו ןידִלְ
T.T. the reason that the Torah listed these three subjects, since these items seek to include all the basicteachings in the world:
םדל םד ןיב
teaching of permitted and not permitted
ןידל ןיד ןיב
teaching the laws of behavior between a person and one’s neighbor 
עגנל עגנ ןיב
teaching the concepts of tahara and tumah
טי ,זי קרפ םירבד
יָחַ יֵיְ-לכָ ב ארָקָְ
ירפסתלילה תברל
In Menachos, the Gemara learns the concept from the verse in Yehoshua
הליל םי ב תיגה
Tosefos learns from these two places, that a person does not make a new blessing every time that one sitsdown to learn Torah. Rather, similar to one who is constantly in a Sukkah, one makes one blessing inthe morning for the entire day and night. One does not lose one’s connection to the concept of learning since always obligated, and thus, only needs the one blessing for the entire day.
ט א קרפ םירבד'ה ינֵיֵְ רשָָהַ הֶֲתַ-יכִ ךָֶרְִִ יקִָהַ םָהַ רֵבַְ הָְ  הלה ט קרפ א/ג ףד הטס תס ילריאצנ "חא הלגעה הפרענך רחא ן ליפא אלא קת "םדה םהל רפנ" בית ה גרהי גרהה"ךברק יקנה םדה רעבת התא" רא
One might say that once the blood of the Eglah has caused a forgiveness, then, no further mitzvah exists.Therefore, the verse alludes to the concept that if the murderer is found, he would still be put to death.T.T. The Rambam explains the purpose of the ceremony with the Eglah is to publicize the unsolveddeath, which might lead to the revealing of the murderer. Similar to the words of the TargumYonasan ben Uziel, that the noise of the valley (echo) would not stop until it reaches all places, likethe worm that goes into all the crack and crevices that are hidden from a person.
הזינג ןעט רא ז"ע א ,זטךלה ילת ג,זיתדחי תדע ,זיאר ןקז ח ,זיתירבה דב י ,זיריסה אלד אל לע םיח סא ןנברד ילי י ,זי
PARSHAPAGES.com www.parshapages.blogspot.com
From Rabbi Baruch HaLevi Epstein
ךלה ספיגראב הע ט ,זיהאה תדע ט ,טי (םינ ,ףס ,סס) ךלה ל תצ ט ,זילבגה תגסה גי ,טי הע יפל הצ לע רבע רא דחא איבנ ט ,חי
תב תלבק) הל תארקל ידד הל
This poetic hymn contains the name of the author from the first letters of each stanza
ילה הל
.The source for this concept comes from the story (Shabbos 119a) that Rabbi Chaninah would go out tothe west at the beginning of Shabbos to greet the Shabbos Queen
אתל תב
. Rashi comments thatthis is like receiving the face of the King.And in the same Gemara, Rabbi Yanai would dress in special clothes at the beginning of Shabbos andsaid
הל יאב ,הל יאב
. Possibly the word
indicates the feeling towards Shabbos of love anddelight, similar to the feelings toward one’s Kallah, to whom everyone praises. (Rabbi Yanai oftenwould use flowery language). The repetition of the words
הל יאב ,הל יאב
indicates the extraaffection towards Shabbos (like when Avrohom was called twice by HaShem, or Yaacov or Moshe,etc.)It is possible to further explain that Rabbi Chaninah (who called Shabbos the Queen) and Rabbi Yanai(who called Shabbos a Kallah) disagreed regarding the matter of adding on to Shabbos (
). Is the law of adding from the weekday to the holy a concept from the Torah or just from theRabbis (as explained in the Bais Yosef Or. Ch. 261)? Rabbi Chaninah believes the addition to theShabbos is from the Torah, and thus, he calls the time period on Erev Shabbos close to the actualShabbos, the Queen, since from the Torah this period is eligible to be a actual part of Shabbos.Whereas, Rabbi Yanai holds that the period on Erev Shabbos close to the actual Shabbos is eligible for Shabbos only according to Rabbinical decree, and he therefore calls is a Kallah, alluding to the time period prior to the actual Chupah (when she is not yet an actual spouse).Apparently the author of this liturgical hymn wished to comply with both opinions. At first he calls thistime-period Kallah and in the final refrain he refers to the time-period as the Shabbos Queen. Thus,he fulfills the Talmudic concept (Berachos 39b) that a Yirei Shamayim attempts to fulfill bothopinions.In addition, in an Aggadic method one can explain the name of Kallah as applied to Shabbos. Shabbos isa concept of completion of the Creation and of all the needs of people. It is known from the end of Parsha Shoftim, the usual order of the life of people. First, a person builds a house, and afterwardsone plants a vineyard, after that one marries. Similarly, after all the matters of Creation, Shabboscame and completed the Creation, thus, a Kallah also comes after the establishment of the other foundations of a person’s life.Regarding the concept of whether Tosefes Shabbos is from the Torah, Rabbi Epstein wonders why noone mentions the extra word "
" (in many verses connected with Shabbos). This word impliessomething connected with Shabbos that would be possible to become connected, like the time period prior to the beginning of Shabbos.Further, Rabbi Epstein suggests another source from the Torah. For the seventh day of Creation, theTorah does not say “It was evening and it was morning the seventh day”, like the Torah does sayPARSHAPAGES.com www.parshapages.blogspot.com

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