Friday, December 1, 2023



זהר Parshas וישלח


The רמ"א writes that he heard that
the זהר was authored* by רשב"י

There is a  מחלוקת תנאים if גיד הנשה is מותר or
אסור  בהנאה (benefit)

ר' יהודה holds that it is מותר and ר' שמעון** holds 
it is אסור בהנאה.

The בית יוסף (Y.D. 65) writes, "that it is best
to refrain from having הנאה from the גיד הנשה
because The זהר פרשת וישלח writes that גיד הנשה 
is אסור בהנאה."
The רמ"א in דרכי משה writes, he heard "(שמעתי)
 that the מחבר of the זהר was ר' שמעון (Bar Yochai)  
the same ר' שמעון mentioned in ש"ס.
The רמ"א asks, If this is true, then why should
we care that the זהר holds that it is אסור בהנאה.

We have a rule, ר"י ור"ש הלכה כר"י- wherever
there is a מחלוקת between ר' שמעון and 
ר' יהודה the Halacha is like ר' יהודה."

I find it puzzling if we assume the בית יוסף also
held that the זהר is from רשב"י. How can he
claim that we should follow R.Shimon's ruling in the
משנה because R. Shimon in זהר also agrees?

It's like saying that he is right because he
himself said so.

If we assume that the בית יוסף wasn't aware
or didn't believe that רשב"י was the מחבר of 
the זהר then this will solve both קושיות.

Assuming the ב"י held the זהר was from רשב"י
then perhaps we can explain, the בית יוסף means
to say, to be מחמיר because על פי קבלה (זהר)
it is אסור בהנאה.

According to this, we can answer the קושיית הרמ"א

True, ע"פ הלכה it should be מותר בהנאה because we
always Pasken like ר' יהודה against ר' שמעון.
However, since according to ***קבלה (זהר), it
is אסור בהנאה it's preferable to follow ר' שמעון who
argues on ר' יהודה

 * רשב"י could not have written
the Zohar- in his times
דברים שבעל פה אי אתה רשאי לכותבן

 **סתם ר' שמעון הוא רשב"י

*** עיין מ"ב ס' כ"ה ס"ק מ"ב בשם הכנה"ג



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