Difference between revisions of "Devar/5769/Behar-Bechukotai"
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{{heb|בהלכה: '''סֵפֶר תּוֹרָה תְּפִלִּין וּמְזוּזוֹת… עַל גַּבֵּי עוֹרוֹת שְׁאֵינָן מְעֻבָּדִין, אוֹ שֶׁכָּתַב סֵפֶר תּוֹרָה אוֹ תְּפִלִּין עַל עוֹר שֶׁלֹּא עִבְּדוֹ לִשְׁמָן -- הֲרֵי אֵלּוּ פְּסוּלִין''' {{hcite|i/2301n.htm#14|הל' תפילין מזוזה וספר תורה א:יד}}. ועיבוד העור מפורש שם, הלכה ו - ומועתק מבבלי שבת עט., ראה שם. והיום אין כמעט מי שמעבד עורות כהלכה אלא יחידים בלבד -- ומשמעות הדבר שרוב בני ישראל בכל העולם מברכים על ספרי תורה פסולים לכתחילה. ולמה משתמשים ב"שיטה החדשה" לעיבוד העור? כי היא זולה ומהירה יותר.}} | {{heb|בהלכה: '''סֵפֶר תּוֹרָה תְּפִלִּין וּמְזוּזוֹת… עַל גַּבֵּי עוֹרוֹת שְׁאֵינָן מְעֻבָּדִין, אוֹ שֶׁכָּתַב סֵפֶר תּוֹרָה אוֹ תְּפִלִּין עַל עוֹר שֶׁלֹּא עִבְּדוֹ לִשְׁמָן -- הֲרֵי אֵלּוּ פְּסוּלִין''' {{hcite|i/2301n.htm#14|הל' תפילין מזוזה וספר תורה א:יד}}. ועיבוד העור מפורש שם, הלכה ו - ומועתק מבבלי שבת עט., ראה שם. והיום אין כמעט מי שמעבד עורות כהלכה אלא יחידים בלבד -- ומשמעות הדבר שרוב בני ישראל בכל העולם מברכים על ספרי תורה פסולים לכתחילה. ולמה משתמשים ב"שיטה החדשה" לעיבוד העור? כי היא זולה ומהירה יותר.}} | ||
| − | {{heb|בהלכה | + | {{heb|בהלכה: '''הַשּׁוֹחֵט צָרִיךְ שֶׁיִּבְדֹּק הַסַּכִּין בְּחֻדָּהּ, וּמִצַּד זֶה, וּמִצַּד זֶה. וְכֵיצַד בּוֹדְקָהּ: מוֹלִיכָהּ וּמְבִיאָהּ עַל בְּשַׂר אֶצְבָּעוֹ, וּמוֹלִיכָהּ וּמְבִיאָהּ עַל צִפָּרְנוֹ, מִשָּׁלוֹשׁ רוּחוֹתֶיהָ, שְׁהֶן פִּיהָ וּשְׁנֵי צְדָדִין -- כְּדֵי שֶׁלֹּא יִהְיֶה בָּהּ פְּגָם כְּלָל; וְאַחַר כָּךְ יִשְׁחֹט בָּהּ''' {{hcite|i/5301n.htm#19|שם יט}} וגם בבלי חולין יז:, ראש שם. ולמה אין כמעט מי שבודקים כהלכה אלה מעטים מאד? שהבדיקה הקפדנית הזאת יקרה ואטית, ופוגעת הרווחים.}} |
{{heb|בהלכה: '''הַהוֹצָאָה מֵרְשׁוּת לִרְשׁוּת, מְלָאכָה מֵאֲבוֹת מְלָאכוֹת הִיא''' {{hcite|i/3112n.htm#8|הל' שבת יב:ח}}. ורשות הרבים: '''אֵיזוֹ הִיא רְשׁוּת הָרַבִּים -- מִדְבָּרוֹת וִיעָרִים וְשָׂדוֹת, וּדְרָכִים הַמְּפֻלָּשִׁין לָהֶן: וּבִלְבָד שֶׁיִּהְיֶה רֹחַב הַדֶּרֶךְ שֵׁשׁ עֶשְׂרֵה אַמָּה, וְלֹא תִהְיֶה עָלָיו תַּקְרָה''' {{hcite|i/3114n.htm#1|שם יד:א}} וראה בבלי שבת צט. ואי-אפשר לערב בין רשות הרבים לרשות היחיד. ולמה מטלטלים ב"עירובים" שאינם עירובים? כי יותר קל להאמין למי שמקל בדבר שרוצים לעשות, מאשר לשמוע למה שחז"ל ציוו.}} | {{heb|בהלכה: '''הַהוֹצָאָה מֵרְשׁוּת לִרְשׁוּת, מְלָאכָה מֵאֲבוֹת מְלָאכוֹת הִיא''' {{hcite|i/3112n.htm#8|הל' שבת יב:ח}}. ורשות הרבים: '''אֵיזוֹ הִיא רְשׁוּת הָרַבִּים -- מִדְבָּרוֹת וִיעָרִים וְשָׂדוֹת, וּדְרָכִים הַמְּפֻלָּשִׁין לָהֶן: וּבִלְבָד שֶׁיִּהְיֶה רֹחַב הַדֶּרֶךְ שֵׁשׁ עֶשְׂרֵה אַמָּה, וְלֹא תִהְיֶה עָלָיו תַּקְרָה''' {{hcite|i/3114n.htm#1|שם יד:א}} וראה בבלי שבת צט. ואי-אפשר לערב בין רשות הרבים לרשות היחיד. ולמה מטלטלים ב"עירובים" שאינם עירובים? כי יותר קל להאמין למי שמקל בדבר שרוצים לעשות, מאשר לשמוע למה שחז"ל ציוו.}} | ||
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In ''halacha'': '''A Torah scroll, ''tefillin'' or ''mezuzot''… upon skins which were not properly processed, or if he wrote a Torah scroll or ''tefilling'' on skins which were not processed for the sake of the ''mitsva'' -- they are invalid''' {{hcite|i/2301n.htm#14|Laws of Tefillin, Mezuzah and Torah scrolls 1:14}}. The proper processing is detailed there, ''halacha'' 6 -- and copied from the Talmud Bavli shabbat 79a, see there. But today almost no-one processes the skins according to ''halacha'', except a very few individuals -- and the consequence of this is that the majority of Jews in the entire world make blessings over Torah scrolls which are invalid from the very beginning. And why do we use the "new method" for processing skins? Because it is cheaper and quicker. | In ''halacha'': '''A Torah scroll, ''tefillin'' or ''mezuzot''… upon skins which were not properly processed, or if he wrote a Torah scroll or ''tefilling'' on skins which were not processed for the sake of the ''mitsva'' -- they are invalid''' {{hcite|i/2301n.htm#14|Laws of Tefillin, Mezuzah and Torah scrolls 1:14}}. The proper processing is detailed there, ''halacha'' 6 -- and copied from the Talmud Bavli shabbat 79a, see there. But today almost no-one processes the skins according to ''halacha'', except a very few individuals -- and the consequence of this is that the majority of Jews in the entire world make blessings over Torah scrolls which are invalid from the very beginning. And why do we use the "new method" for processing skins? Because it is cheaper and quicker. | ||
| + | |||
| + | In ''halacha'': '''One who slaughters [an animal for food] just check the knife on the edge of the blade, and on both sides of the blade. And how does he check? He must draw it to and fro on the skin of his finger, and draw it to and fro on his fingernail, on all three sides, which are the edge and the two sides of the blade -- in order that there not be any defect whatsoever in it; and afterwards he may slaughter with it''' {{hcite|i/5301n.htm#19|שם יט}}. Likewise in the Bavli Hullin 17b, see there. And why does almost no-one but a few individuals check in this manner? Because this exacting examination is expensive and slow, and diminishes profits from the slaughtering operations. | ||
In ''halacha'': '''Carrying an object from one "domain" to another is a forbidden labor [on shabbat]''' {{hcite|i/3112n.htm#8|Laws of Shabbat 12:8}}. And the "public domain" is defined: '''What is a "public domain"? The wilderness and forests, and roads leading to them: but only if the width of the road is sixteen ''amot'' (approx 24 feet) or wider, and they are not covered with a roof'''{{hcite|i/3114n.htm#1|ibid 14:1}}, and see Bavli Shabbat 99a. It is impossible to make an ''eruv'' between a private and a public domain. And why do we "carry" in "''eruvim''" which are not ''eruvim''? Because it is easier to believe one who is lenient regarding that which we want to do, than to obey what our Sages commanded. | In ''halacha'': '''Carrying an object from one "domain" to another is a forbidden labor [on shabbat]''' {{hcite|i/3112n.htm#8|Laws of Shabbat 12:8}}. And the "public domain" is defined: '''What is a "public domain"? The wilderness and forests, and roads leading to them: but only if the width of the road is sixteen ''amot'' (approx 24 feet) or wider, and they are not covered with a roof'''{{hcite|i/3114n.htm#1|ibid 14:1}}, and see Bavli Shabbat 99a. It is impossible to make an ''eruv'' between a private and a public domain. And why do we "carry" in "''eruvim''" which are not ''eruvim''? Because it is easier to believe one who is lenient regarding that which we want to do, than to obey what our Sages commanded. | ||
Revision as of 10:24, 15 May 2009
עברית
English
If ye walk in My statutes, and keep My commandments, and do them (Lev 26:6)
If we keep God's commandments, and obey His prophets and His sages, we will receive a bounty of blessings. "If ye walk in My statutes" is the beginning of a conditional promise, which if we keep the condition, the promise will be fulfilled.
In halacha: A Torah scroll, tefillin or mezuzot… upon skins which were not properly processed, or if he wrote a Torah scroll or tefilling on skins which were not processed for the sake of the mitsva -- they are invalid (Laws of Tefillin, Mezuzah and Torah scrolls 1:14). The proper processing is detailed there, halacha 6 -- and copied from the Talmud Bavli shabbat 79a, see there. But today almost no-one processes the skins according to halacha, except a very few individuals -- and the consequence of this is that the majority of Jews in the entire world make blessings over Torah scrolls which are invalid from the very beginning. And why do we use the "new method" for processing skins? Because it is cheaper and quicker.
In halacha: One who slaughters [an animal for food] just check the knife on the edge of the blade, and on both sides of the blade. And how does he check? He must draw it to and fro on the skin of his finger, and draw it to and fro on his fingernail, on all three sides, which are the edge and the two sides of the blade -- in order that there not be any defect whatsoever in it; and afterwards he may slaughter with it (שם יט). Likewise in the Bavli Hullin 17b, see there. And why does almost no-one but a few individuals check in this manner? Because this exacting examination is expensive and slow, and diminishes profits from the slaughtering operations.
In halacha: Carrying an object from one "domain" to another is a forbidden labor [on shabbat] (Laws of Shabbat 12:8). And the "public domain" is defined: What is a "public domain"? The wilderness and forests, and roads leading to them: but only if the width of the road is sixteen amot (approx 24 feet) or wider, and they are not covered with a roof (ibid 14:1), and see Bavli Shabbat 99a. It is impossible to make an eruv between a private and a public domain. And why do we "carry" in "eruvim" which are not eruvim? Because it is easier to believe one who is lenient regarding that which we want to do, than to obey what our Sages commanded.
The Torah also cautions us regarding what will happen and if ye shall reject My statutes, and if your soul abhor Mine ordinances, so that ye will not do all My commandments, but break My covenant (Lev 26:15). May it be His will that we return to Him, and to the words of His prophets and Sages.
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