DAF YOMI - WHO CAME UP WITH THE IDEA?

DAF YOMI - WHO CAME UP WITH THE IDEA? Since Harav Meir Shapiro's Zt"l  introduction of the Daf Yomi at the Knessia Gedolah (August 1923) many claims have been made that the original idea came from various other Gedolim.   None of those claims can be substantiated, all are hearsay. However, an article appeared in a Zeirei Agudah journal (Digleinu) on December 1920 a couple of years before the Knessia Gedolah (August 1923) a Rav by the name of R Moishe Menachem Mendel Spivak (HYD.)wrote an article proposing the exact same concept of Daf Yomi as proposed years later by R.M.Shapiro.

הרב משה מנחם מנדל שפיוואק הי"ד.

please help with a pshat if you can Todays Daf Kidushin 33b

Todays Daf 
Kidushin 33b

The Gemoro says והביטו אחרי משה The stared behind Moshe "One (R. Yitzchok Nafcha*) is  Doresh this Pasuk לגנאי  They misbehaved  when they looked at Moshe כדאיתא as is 

mentioned."

The Gemoro doesn't elaborate what deplorable act they did.

Rashi explains that being they have done a דבר מגונה   (a deplorable act) the Gemoro doesn't want to publicize it.

Rashi continues that the Gemoro is referring to the Midrash Tanchuma (also Yerushalmi)

that the Bnai Yisrael looked at Moshe and said How fat are his legs how fat is his neck all this comes from us. (our money)

The question we (my Chavrusa) had:

Why would  Rashi publicize it when the Gemoro was careful not to publicize it?

If anyone can help us with a Pshat ,please do so.

*Tanchuma Ki Sisa

זכרונו לברכה לחיי העולם הבא

Daf Hashavua 

(Kidushin31b)

מכאן ואילך אומר         

" זכרונו לברכה לחיי העולם הבא"

living person

The מהרש"א  writes that  the word ז"ל - זכרונו לברכה" can be used even for people who are alive.

For people who died the proper term to use is, "זכרונו לברכה לחיי העולם הבא”

Goy

According to the Sefer Chasidim (786) Even for a Goy it is proper to use the term ז"ל

We find the term זכור לטוב for חרבונה

According to the Pirkei D'rebi Eliezer (3) it was אליהו הנביא זכור לטוב  disguised as חרבונה

Hence the spelling is different. It ends with  a Hei & not with an Alef like the first time

it appears.

Woman

The Shu"t Chavas Yair in the Hakdama writes about his grandmother חוה זצ"ל

The advantage of the Am Haoretz-Vort For Parshas Emor

Parshas Hashavua- Parshas Emor 

Sotah 21a

באגרא --- ונטרן להו לגברייהו עד דאתו מבי מדרשא

 The Chasam Sofer( Parshas Emor) writes:

” The Am Haoretz who supports Torah has an advantage over the Talmid Chacham who learns. When he supports Torah he is rewarded even if the Talmid Chacham is negligent and is not learning, what should he have done and why should he lose out" .

The Netziv said Pshat  on the Pasuk שלום רב לאהבי תורתיך- ואין למו מכשול 

Ohavei Toirosecho refers to the supporters of Torah. On them it is said Ein Lomo Michshol. For them things can’t go wrong. They will be rewarded regardless  if the Talmidei Chachamim learns or not.

The Chasam Sofer’s Sevara (logic)  would probably apply also for the wives

who send their husbands to learn and wait at home for them. They too should

be rewarded even if their husbands go to the Bais Hamedrash and Batel

(waste) their time there. What else could she have done?

Are they destroying the world?

Daf Hashavua

Sotah 22a

מבלי העולם,----- שמורין הלכה מתוך משנתן

The Maharsha writes ,  “In our generation,those who Pasken

Halacha directly  from the Shulchan Aruch don’t know the reason

behind the Halacha unless they learn the Gemoro (Shimush 

Talmid Chacham) etc.

They are the מבלי העולם, ויש לגעור בהן (destroyers of the world)

The  ויואל משה (מאמר לה"ק  ל"ה ) writes “this was applicable

only in the Maharsha's generation when there were no

Taz, Shach, Pri Megodim & Chavas Da’as etc. Today  we have

all these Nosei Kailim who light up the blind eyes in Halacha.

Even though it is better to start from the source, the Gemoro,

we may Pasken directly from the Shulchan Aruch". 

Daf Yomi

 

DAF YOMI NAZIR 55 בשידה תיבה ומגדל רבי מטמא אהל זרוק לא שמיה אהל---- NO חרם FOR TORAH SUPPORTERS  שו"ת יביע אומר יו"ד ה': כ"ו   R. Ovadyah Yosef zt”l. writes:   “When R. Moshe Montefiore Z”l  visited ירושלים, he paid a large sum of money to obtain a permit to enter the הר הבית. He and his Rabbi entered in a box which was carried by 4 Goyim.   When the קנאי (zealot) R. Yosef Moshe from Lisa zt”l (son of the חות דעת) heard what happened he blew with his Shofar and put R. Moshe Montefoire in חרם.   R.M.M. was very upset and claimed he was innocent. He was told that with a box, one may enter the הר הבית.     The רבני ירושלים told him to ignore the חרם for two reasons. a)  We don’t put in חרם for being עובר an איסור בשוגג. b)  The חק יעקב תע"ו writes, "There are certain people whom we don't put in חרם even if they deserve to  be put in חרם. One of them is someone who supports Torah. שה צלי כולו. ומבואר בש"ס פרק מקום שנהגו דמי שעבר והנהיג בני דורו לאכול גדיים מקולסים בלילי פסחים מנדין אותו וכדשלחו לתודס אלמלא תודס אתה גוזרני עליך נידוי וכמבואר שם ומוכח בסוגיא זו שלפעמים אף מי שראוי לנדותו מותר לנשאו פנים שלא לנדותו אם הוא גדול בתורה כמו בתודס או שמטיל מלאי לשום ת"ח או אפילו גברא אלמא כדאיתא שם בש"ס (ועיין בי"ד סימן קנ"ז) וכל זה כששב מחטאו   Moses Montefiore

Daf Hashavua Nazir 19b מעשה בהילני המלכה

Daf Hashavua

Nazir 19b

מעשה בהילני המלכה

Daf Yomi -Tha Chasam Sofer On Why Eliezer Wanted To Speak First

Daf Hashavua
Nazir 11b-12a

The Chasam Sofer explains why Eliezer insisted not to eat until he speaks first.

Eliezer suspected Besueil of wanting to poison him and by doing so Yitzchok will not be allowed to marry any woman in the world based on the Gemoro

  האומר לשלוחו צא וקדש לי  אשה סתם אסור בכל הנשים

(בקש לעקור את הכל)

This Halacha is only applicable if he tells him to be Mekadesh
אשה סתם.

If he specifies to take a woman from a specific place or family then he may marry women from other places or other families.

Eliezer’s intent to speak before the meal was to tell Besueil there
is no point to poison him because Avrohom was very specific to find a wife from his own family. Even if Eliezer will die, Yitzchok will be allowed to marry other women.

Love-Vort On Parshas Vayigash From The Kotzker

 Parshas Hashavua

Sotah  49a 

"דאמרי אינשי רחמי דאבא אבני, רחמי דבני אבני דהוו ליה"

'The love of a father is for his children. The love of his children is for their children."

(more love to your children than to your parents)

We find in this weeks Parsha . Yehudah was pleading to Yosef to allow Binyomin to return to his father otherwise his father (Yakov) will die. Why  not plead about the suffering  of Binyomin's ten sons ?

The Kotzker Rebbe answers "From here we see parents are in more pain when their children are suffering than the pain children have when their parents

are suffering". 

 ...................................................................................

The Zohar( Parshas V’yechi) writes ," people love

their grandchildren more  than their own children." 

סוד המרכבה daf Yomi - Rosh Hashana 11a

 Rosh Hashana 11a

                    סוד המרכבה


  

The Gemoro Rosh Hashana 11a says:  חדש זיו is the month of אייר.  The reason it is called זיו is that the אבות were  born in ניסן.  By the time the month of זיו (Iyar)  arrived all the אבות were already born. (see Rashi)  The רמ"א(E.H. 126:6 )writes: “Since there is a   מחלוקת how to spell  אייר   (if 1 or 2 Yuds) therefore we try to refrain from writing גיטין, the entire month.” ר' עקיבא איגר quotes  the ילקוט with the ראשי תיבות of אברהם, יצחק ,יעקב ,רחל and they are the סוד המרכבה (From the ילקוט we see that the spelling of אייר is with 2 Yuds.) A possible explanation on the סוד המרכבה The אלשיך in Parshas ויחי writes:  " The מרכבה requires to have all three אבות both  אברהם יצחק & יעקב (two yuds) Hence, this explains why the ראשי תיבות of אייר is the סוד המרכבה  אמבצי

 DAF YOMI

 התחלת מס' ראש השנה                   

רב שרירא גאון was asked regarding the order of ש"ס.

Why מס' ר"ה comes after -מס' כיפורים (יומא)-שקלים-
(סוכה - יו"ט (ביצה?

רב שרירא גאון answered that 
it was done randomly with no rhyme or reason.

The (רמב"ם (הקדמה לס' זרעים disagrees and attempts
to give a reason for each מסכתא as to why it follows the
previous one. (Some are complicated & difficult to
understand)

R Reuvain Margolis זצ"ל  in his יסוד המשנה ועריכתה 
has a simple solution to the order.

He says that we always start with the
largest מסכתא (most פרקים)
down to the smallest (least פרקים)
For example in סדר מועד
שבת 24
ערובין-פסחים 10
שקלים-יומא 8
סוכה-ביצה 5
ראש השנה- תענית -מגילה 4 
מועד קטן- חגיגה 3

This holds true in five of the six סדרים (considering
the 3 בבות as one מסכתא also סנהדרין & מכות are
considered as one מסכתא)

R. Margolis does have a problem explaining
סדר זרעים. He attempts to come up with a difficult
& complicated דוחק פשט

Hopefully you will agree with me. DAF YOMI beitza 38

 

DAF YOMI               ביצה ל"ח The גמרא says that when ר' אבא went to   Eretz Yisroel, he davened :  “יהא רעוא דאימא מילתא דתתקבל “ The גמרא continues and says:  ר' אבא tried to answer a question asked by the חכמים but they repeatedly laughed at  him.  ר' אושעיא defended the חכמים laughing at ר' אבא. The חתם סופר (O.Ch. 208) writes that the חז"ל  who were laughing at ר' אבא were trying to teach us  that it is wrong to daven that your words should be accepted by others. If you believe something to be true, then it doesn’t matter if others agree with you or not. It is not important for you to convince others to change their minds to agree with you. It is very puzzling, because the חתם סופר himself in Teshuva# 60 O.Ch. starts his answer to a שאלה  with the exact same תפילה: ויהא רעוא דאימא מלתא דתתקבל      Perhaps, we can explain this contradiction of Der Heiligeh Zaidah. Teshuva #60 deals with a situation after the War n 1809, when the city of Pressburg lay in ruins. Hundreds of homes were destroyed and damaged  by the shells fired across the Danube by Napoleon's Army. Close to two hundred houses were totally burned down to the ground. Many other homes were damaged and were inhabitable. Winter was approaching, and homes were desperately  needed. The שאלה was if it was permissible to allow Goyim to build and repair the houses on Shabbos. The חתם סופר was desperate to be מתיר and found  a היתר that he wasn't altogether comfortable with. He  writes that he wouldn’t rely on his היתר unless other Rabbanim would agree with him. The תפילה of ויהא רעוא דאימא מלתא דתתקבל  that the  חתם סופר davened for, wasn't that his opponents  should change their minds and agree with him. Such a  תפילה would be wrong. The חתם סופר davened that the other Rabbanim  would also agree with his היתר so that the homeless Yidden shouldn’t have to suffer any longer.אמבצי

 

 

מס' ביצה DAF YOMI

The מגן אברהם או"ח קנ"ו quotes from the ים של שלמה "One should keep his language clean therefore instead of using the word ביצים, one should say ביעים" Hence, , some refer to the Mesichta as, מס' ביעא instead of מס' ביצה The תפארת ישראל argues on the מג"א and says the  reason for changing ביצה from לשון הקדש to לשון ארמית  ביעא is because of the story in the גמרא where the townspeople mixed up the word מי ביצים (liquid egg) with מי בצעים (swamp water) and a מכשול in טומאה came out of it. From then on, we use the Aramaic word ביעא, Many ראשונים refer to the  מסכת ביצה as מסכת יום טוב

 

Sang or said? DAF YOMI Sukkah 51b

 

דף יומי סוכה נ"א ע"ב שעליהן הלוים עומדין בכלי שיר ואומרים שירה            Did they sing the שיר של יום?               The Sefer תורה לדעת* asks: a) Did the לויים actually sing the שיר של יום b) or they said it while the music was playing? The Mishna in  מס' סוכה it says, שעליהן הלוים עומדין בכלי שיר ואומרים שירה The Mishna in 'מס' תמיד ז':ד it says,השיר שהלויים היו אומרים. The Rambam, (תמידין ומוספין פ"ו ה"ז)  writes,  ודברו הלויים בשיר From these three sources, it seems that they didn't sing the שירה but said it. A תלמיד חשוב from Lakewood sent in three sources from where it seems (not מוכרח) that they actually did sing the שירה.  הרב מתתיהו בלום זצ"ל ולהבדיל בין חיים* אחיו גיסתי הרב משה מרדכי בלום שליט"א