The Ramban changed his mind when he saw it.-Kever Rochel

The Ramban in Parshas Vaychi  (48-7)  writes that Rochel died and was buried
in Romo which is in the chelek of Binyomin.

The Ralbag 35-20  and the Chezkuni  48-7 both agree with this Ramban that Rochel
was buried in the chelek of Binyomin.

Shmuel (1-10-2)    Shmuel told Shaul you will find two people IM KEVURAS ROCHEL
BIGVUL BINYOMIN B’ZELZTACH (are at Kever Rochel which is within the borders
of Binyamin in Zelztach)
We see from this pasuk that Kever Rochel  is in the chelek of Binyamin.

Bais Lechem , definitely is  in the chelek of Yehudah.(Ruth 1-1)
Rashi and most  Rishonim hold that Kever Rochel is in Bais Lechem (Yehudah)

Rashi in Shmuel solves the problem and quotes a Tosefta in Sotah (11-7)   

Shmuel told Shaul the two people are now at Kever Rochel and by the time you

get there they will be at within the border of Binyamin, and not that K.Rochel

is in Chelek Binyamin.

The Ramban  in Parshas Vayishlach  writes that after he arrived in E.Y. and
saw with his own eyes K. Rochel, he changed his mind and held that K. Rochel
is less than a mil away from Bais Lechem  (Yehudah & not in Romo).


R. Binyamin from Toledo travelled to  Yerushalayim in the year 1170 and wrote in his
travel diary a short description of K. Rochel. "The matzeiva had 11 stones .
Over the matzeivah there was a dome built on four posts. All the yidden that
came by would write their names on the stones of
the  matzeiva."(graffiti on the matzeivah) .

The Ramban arrived in Eretz Yisrael in the year 1267.  Approximately 100 years
after R. Binyamin Toledo’s trip to Eretz Yisrael. The Ramban probably  saw  the
same sight and that made him change his mind  claiming this to be the real and
authentic  Kever Rochel.

There is another problem that needs to be solved, Bais Lechem is to the south of
Yerushalayim . Bavel is to the north of  Yerushalayim. When the yidden were exiled
to Bavel they would not of had to past through Kever Rochel.

GUT SHABBOS

Daf of the week-Trivia

Daf of the week:

O. Ch. 321 – 8  Fine salt that got clumped together may be cut up into very small pieces.

The Mishna Verura (sk 31) explains ,because ein tochen achar tochen.

There is no  issur of grinding  something that was ground up once before.

O. Ch 302-7 Dried mud on clothing may not be rubbed (scraped) off on Shabbos

It is considered Tochen.

Why is there an issur tochen on mud? Originally the mud was sand , so the rule

of ein tochen achar should apply?

This question was asked by R.Akiva Eiger.( O. Ch. 302)

The Chazon Ish writes if the clumping was done by humans ,

(salt) the rule applies (ein tochen achar tochen)

if done through nature(mud)  then there is tochen achar tochen.

The Shevisas Shabbos  says that if it was clumped together and is very hard

(mud) the rule of ein tochen achar tochen is not applicable.

According to the Sh. S. there is reason to be machmir  not to cut small

pieces of sugar cubes.

Gut Shabbos

La"n Zvi Yehudah ben Moishe- Refuos

Daf of the week

The Mahril said ,  all   the  refuos and lachashim  mentioned in shas, are forbidden to be practiced.

It only works in certain conditions. If someone will try it and it won’t work he will ridicule the chachamim.

There is one exception, and that is, if someone has a bone stuck in his throat.

The gemoro ( Shabbos 67a) says that he should bring another bone and place it on the back of his head

and say  chad chad nochis bola bola nochis chad chad.

This lachash is allowed because it is boduk umenuso (guaranteed) to work in all conditions.

I once heard that this lachash only works if you use the sefardic havarah (accent).

The ches and the ayin (from chad, nochis and bola) are pronounced from deep inside the throat.

Pronouncing these two letters (sefardi) manipulates the throat, so that the bone will dislodge.

Eloko D'Meier Aneini

Eloko D'Meier Aneini Who is this Meier ? Is it the a) Tanna R.Meier b) R. Meier Ba'al Haness c) R. Meier Permishlan d) None of the above                      A freilichen und LECHTIGEN Chanukah The obvious answer should be the Tanna R.Meier. According to the Maharsha (avoda zarah 18a) It can’t  refer to the Tanna R.Meier because he was still alive. In his lifetime he would not use his own name attached to  Hashem. The Maharsha says that Meier is not a name. It is a word, the one who lights up the world. (Hamei’ir La’aretz  V’ladarim  Aleha) Or it refers to the G-D who lit for  us during the times of the Greeks with the ness of Chanukah candles.

 

La"n Zvi Yehuda ben Moishe 30 Kislev Alef d'Rosh. Chodesh Teves

In  Hilchos Chanukah there is one halacha that  is different from all other halachos.

This halacha  has no mekor in chazal ,  the first mekor is from Eliyahu Hanavi.

What Halacha is this?

The Chida writes that the Chesed  L’avraham (nehar 58 mayan 2) found a

ksav  yad kodesh and copied from there, this halacha.

There are only 15 materials that a menorah may be made of.

It also has to stand on its own without leaning  on something,

He holds that you need a keli to light the Chanukah

licht. You may not place candles on the floor or wall and light. You must

have a menorah or cups to place the candles in.  You also may not

use a onion or a potato to place the oil or candle in it.(it is not considered a keli)”

*1 This  ksav  yad kodesh  , was discovered, recently (in our times ) .

It is a kunteres on hilchos Chanukah .  written by  R. Yitzchok  sagi nahor *2

who claimed the halachos were told to him by Eliyahu Hanavi.

 *1 printed in sefer hazikaron R. Y. Hutner

*2 He was born blind ,  son of  the Ravad 3

                    R. Bachaya (vayeishev) calls him the avi hamekubolim 

la"n ZVI YEHUDAH BEN MOISHE- NIFTAR LAMED KISLEV ALEF D'ROSH CHODESH TEVES

A few years ago the two brothers, Menachem and Mordechai lost their mother Miriam. They both live presently in the same city and both daven and learn in the same shul. Their Rov paskend that Menachem has Yahrzeit (after the same mother) one day before Mordechai 


The year Miriam died , had two days Rosh Chodesh. She died on the first day Rosh Chodesh Teves (30 Kislev) The following year ( first yahrzeit) It was only one day Rosh Chodesh (there is no 30th kislev) In this case there is a machlokes haposkim* which day to keep the yahrzeit

 HALACHA V'LO LEMA'ASEH 
 The Mogen Avraham (#568) holds you keep the yahrzeit on the 29th of kislev which corresponds with the last day of the month, and since you started the first yahrzeit on the 29th, you continue for the rest of your life on the 29th of kislev. The Shaarei Teshuva ,Bigdei yesha and Aruch Hashulchan, hold you always keep the Yahrzeit on Rosh Chodesh. The first year after Miriam’s death ,Menachem davened in BHM”D Chofetz Chaim. He asked his Rov when to keep the yarzeit . His rov said, The mishna Veruro who is considered the posek achron, writes (568 sk 42) that the minhag is like the Mogen Avraham. Therefore being this year there is only one day Rosh Chodesh, he has to keep the yahrzeit on the 29th of Kislev. He must also continue to do so all the years, the Magen Avraham writes the first yahrzeit establishes all the coming yahrzeits. Mordechai davened in Tiferes Yerushalayim and asked his Rov when to keep the Yahrzeit. His Rov answered that R. Moishe was the poisek hador in America. In Igros Moshe (Y.D. 3-159) he disagrees with the Magen Avraham and paskens like the Aruch Hashulchan etc. therefore he should keep the Yahrzeit on Rosh Chodesh Teves. By the time the second yahrzeit came around Mordechai and Menachem ended up davening in the same shul and asked the sheilo from their new rov. The rov paskened, Menachem started his first yahrzeit on the 29th of kislev He must continue the 29th. Mordechai started the first yahrzeit on Rosh Chodesh , he must continue on Rosh Chodesh. (no one disagrees with the magen avraham, that the first yahrzeit establishes the date forever.) * There are two more shitos 1) Taz 2) Elef Lamateh

This weeks daf What’s Pshat ?

Shabbos 63a R. Kahane said , “ When I was eighteen years I completed the whole shas and I didn’t know that the pasuk doesn’t leave the pshat (ein hamikra yotzei midei p’shuto.) until now. It. is very difficult to understand how an eighteen year Yeshiva Bachur who completed all of shas, isn’t aware that the pesukim are meant to be understood as poshut pshat. The Chasam Sofer (T.M. Beshalach d.h. ketzas midrush) writes that the original mesorah was to teach the children only Drush and not Pshat. Even though this system doesn’t seem right ,but this was the mesora from the previous generations. I once asked a mechanech if it would be ok. for children to read stories about a Tzadik and a Rosho where the Tzadik always outsmarts and cheats,the Rosho with half truths and half lies. The answer is obvious. The question that follows is how do you teach children Chumash Breishis. From parshas Lech Lecho and onward we find in every parsha tricks and lies that( ch v) our Avos hakdoshim did. A few examples, Avraham & Yitzchok both tell their wives to say they are brothers and sisters. Soroh said va’adoni zakein and the Torah changes it to va’ani zokanti Yakov telling his father “anochi esauv bechorechu” etc. This might be the reason why the mesorah was to start teaching the children the drush first. You should teach them that for pickuach nefesh you may and must lie. If some one wants to kill a yid and asks you where the yid is hiding, you can’t say I don’t say lies and tell him where he is hiding but you say you don’t know where he is. You have to teach them that mutor leshanos mipnei hashalom. For the sake of peace you may change the story etc. If you don’t teach them immediately the drush then it might have a negative effect on them. It could be that this was another reason why chazal instituted to teach Chumash Vayikra, first. Gut Shabbos

Trivia Of The Week

Who is the person in this weeks parsha (Vayeshev) ,  who lived even longer than Mesushelach?

See Seder Hadoros (year 2548 ) Chirom king of Tzur  (times of Shlomo Hamelech). was Chiro ish ho’adilomi (Yehudah’s friend and father-in-law ) Chirom must have lived at least  1200 years. Mesushelach lived only 969 years. Chirom king of Tzur was Shlomo Hamelech’s great great  - -  grandfather

gimmel aveiros

The Rabbeinu Yonah (sha”t 3-139) and the Meiri,  (Sotah 10b- Brachos 43b)

both disagree with tosfos and hold there are only 3 aveiros where the din is yehoreig v’al ya’avor.

The R. Yonah writes that halbanas panim is a form of retzicha.(included in gimmel aveiros)

The meiri writes that the gimmel aveiros you are mechuav  in  yehoreig v’al ya’avor,

whereas  by malbin pnei chaveiro it says noach  i.e. it is preferable do so,  not that you

are mechuyav.  

How many aveiros are there, that the halacha requires a person to let himself be killed, rather than to be oiver the aveira (yehoreig v'al ya'avor)?

                         According to tosfos Sotah 10b there are at least 4

The gemara learns from the story of Tamar and Yehudah that you should rather

let yourself be thrown  in a burning furnace than embarrass a person in public.

Tosfos asks why does the gemara in Pesachim 25a list only three aveiros and not

four (Hamalbin  Pnei Chaveiro -)

Tosfos answers the list of Pesachim  (gimmel aveiros) are only those

aveiros that are mentioned befeirush in the Torah. Not to embarrass a

person is not mentioned befeirush in the Torah.

 Even though it’s not mentioned befeirush, it is an aveirah that’s  yehoreig v’al ya’avor.

PS. I did not word the question right. There are times where on all 613 mitzvohs

the din would be yehoreig v'al ya'avor. (shmad, chillul hashem- befarhesya)