DAF HAYOMI B HALACHA Issue MONTHLY BULLETIN #42 סימן רג סעיף ח סימן רט סעיף ב : אדר תשע ז 888-5-DIRSHU 212 SECOND STREET, SUITE 404B LAKEWOOD, NEW JERSEY 08701 Learning הלכות ברכות הפרות Topics relevant to the material learned this month in Daf HaYomi B Halacha Why is the blessing over chocolate different from the haetz recited over cocoa beans? If one recited haadamah over milk or cheese, is it valid? Is hagafen recited over reconstituted grape juice? Is a blessing recited when drinking seltzer to clear one s throat? Does one recite hamotzi over bread made from wheat grown on trays raised off the ground? How much water may be added to grape juice without losing the hagafen? Should one recite a blessing over water that he drinks prior to a fast in order to prevent thirst? 1
Why is the blessing over chocolate different from the haetz recited over cocoa beans? Rav Shlomo Zalman (Minchas Shlomo vol. 1, 91:2) raises concern with the custom to recite shehakol over chocolate which seems to be halachically irregular. The Shulchan Aruch (203:7) rules that ground up spices mixed with sugar are still considered the main part and their appropriate blessing must be recited instead of shehakol over the sugar. The Mishnah Berurah ( 13) explains that this applies even though the sugar is the predominantly larger portion of the mixture since the sugar s purpose is to sweeten the spices. The cocoa in chocolate should be compared to ground spices which are sweetened with sugar and should retain haetz appropriate to cocoa beans. Rav Shlomo Zalman suggests a possibility that the cocoa bean might be an exception to the general rule of spices because it cannot be eaten in its natural state. Spices which are eaten in their natural state and obtain a specific blessing retain the blessing even when ground up because that is also considered a normal manner of eating the original spice; however cocoa beans which are not eaten in their natural state might not retain the blessing when ground up. He refutes this suggestion, citing ginger as a spice which similarly is not eaten in its natural state, yet retains haetz when ground up with sweetening ingredients. Nevertheless, Rav Shlomo Zalman s ruling (cited in Meor Hashabbos vol. 2, letter 30:2 and in Chiko Mamtakim vol. 1, Berachos p. 98) is that the custom should be followed and shehakol recited over chocolate. Even when eating chocolate covered almonds, where there is doubt whether the almond or the chocolate is the more significant item and determines the blessing, he ruled (cited in Vesein Berachah kuntres hateshuvos 202:9) that because the custom is to recite shehakol over chocolate haetz should not be recited to cover both; shehakol should be recited since it is also valid for the haetz. Rav Elyashiv (cited in Mekor Haberachah 21 and in Ashrei Haish vol. 1, 36:60) is of the opinion that the halachically correct blessing over chocolate is haetz, however he states several reasons justifying the custom to recite shehakol and rules that it is improper to veer from the custom. Nevertheless, if one recited haetz over chocolate it is valid. He suggests that if one wishes to be meticulous, haetz and shehakol should be recited over two other foods instead of reciting a blessing over chocolate. Other poskim are of the opinion that haetz is not halachically valid for chocolate. Shu t Shevet Halevi (vol. 7, 27:2) explains that chocolate differs from other spices which are merely ground up and sweetened with sugar because, due to the bitterness of ground cocoa, cocoa butter and other ingredients are added to alter the flavor, not merely to sweeten the original cocoa. He adds that there is a significant opinion mentioned in Biur Halachah (s.v. al, the opinion of the Emek Berachah quoted by the Shaarei Teshuvah) that when ginger is entirely ground up so it cannot be recognized its blessing changes to shehakol. Even though the Biur Halachah raises many questions on this opinion, he does not completely rule it out, and in the case of chocolate, Shevet Halevi rules that shehakol is appropriate. Shu t Ohr Letziyon (vol. 2, 14:5) offers another reason to recite shehakol over chocolate. The Mishnah Berurah ( 5) explains that barren trees whose fruits are inedible in their natural state do not have the significance of fruit trees and the blessing over their processed fruits when rendered edible is shehakol. Even though nowadays the cocoa plant is cultivated for manufacture of cocoa, historically this was not so since it is difficult to extract cocoa without extensive processing. Perhaps the halachic status of the cocoa plant is that of a barren tree, and no haetz may be recited over it. Rav Nissim Karelitz (Chut Shani Berachos p. 188 7) states as well that chocolate is different from other spices because the spices discussed in the Shulchan Aruch are merely ground up whereas the extensive processing involved in the manufacture of chocolate completely removes from the finished product any appearance of the original cocoa bean. Rav Moshe Feinstein (Iggros Moshe O Ch vol. 3, 31) also mentions as a matter of fact that the blessing over chocolate is shehakol. If one recited haadamah over milk or cheese is it valid? The Shulchan Aruch (204:1) rules that the appropriate blessing over milk, cheese, and other foods which do not originate from the earth is shehakol. Mushrooms which sprout on the ground are also included in this rule. The Mishnah Berurah ( 7) explains that they do not grow from the earth, but from the shuman (literally, fat) of the earth. [Their organisms differ from plants which derive their nutrients through their root systems from the earth.] If one inadvertently recited haadamah over cheese, the Kaf Hachayim ( 2) rules that it is valid. He derives this from the ruling of the Rambam (Maaser Sheni 7:5) regarding foods which may be redeemed with money which was used to redeem maaser-sheni. This maaser-sheni money may only be spent on foods derived from the earth (gidulei karka), but not salt. Yet animals are permitted to be purchased with maaser-sheni money. Since their nutrition is derived from earth-grown plants, they are considered gidulei karka. The Rambam also permits the purchase of honey, eggs, and milk with maaser-sheni money because they are derived from animals which are considered gidulei karka. Therefore, they are considered gidulei-gidulim and are halachically considered earth-derived. Because these foods have halachic status as earth-derivatives, if one inadvertently recited haadamah over them, it is valid. The Kaf Hachayim extends this reasoning to mushrooms, based on a similar ruling found in Shulchan Aruch (Yo D 217:23) regarding one who uttered a vow, prohibiting himself from deriving benefit from gidulei karka; his prohibition also precludes mushrooms. The Kaf Hachayim reasons that if mushrooms are considered gidulei karka for purposes of vows, then haadamah will exempt them. On the other hand, the Beer Heiteiv ( 1, citing Halachos Ketanos) rules that if one inadvertently recited haadamah over cheese, it is invalid and he must recite another blessing. Shu t Shevet Halevi (vol. 10, 42:2) rules that one should follow the Beer Heiteiv. He challenges the reasoning of the Kaf Hachayim about mushrooms, because the laws of vows are determined by colloquial speech and presumed intent of the one uttering the vow. Since mushrooms sprout on the ground, they are presumed to be included in the intention of one who vows about things that grow from the ground (gidulei karka) and no conclusion may be drawn from this regarding the halachic status of mushrooms which Chazal expressly excluded from the category of earth-derived foods, requiring a shehakol instead of haadamah. He also challenges the comparison to animals and animal-derived foods regarding maser-sheni money, by distinguishing between the gidulei karka status necessary for maser-sheni money, which depends on whether the earth nourishes the animal, which it does, and the p ri haadamah status necessary for haadamah, which depends on whether the earth is the root location from where it grows, which it is not; thus, animals and their derivatives are not considered the fruit of the earth Does one recite hamotzi over bread made from wheat grown on trays raised off the ground? The poskim discuss how integral a food s having grown from the earth is to determining its blessing. Aside from the issue of hydroponically grown plants, even the status of plants growing in soil might be questionable, if they are in a vessel which is not pierced in such a way that they are halachically considered to be growing from the earth ( atzitz she eino nokuv ). The Chayei Adam (51:17), based on a Yerushalmi (Kilayim 7), writes that wheat which was grown in an atzitz she eino nokuv is not considered as being brought forth from the earth and hamotzi (which includes the words min haaretz, from the land) may not be recited over bread made from it; mezonos is recited before eating it, however the after-blessing is birchas hamazon. Similarly, for vegetables normally requiring haadamah, since they cannot be considered growing from the ground, it may not be recited over them [presumably the blessing would be shehakol ]. With regard to fruits, however, he is uncertain whether they may be called pri (fruit) and whether a tree grown in such a container is called eitz (tree); he refers to his discussion elsewhere (Nishmas Adam 152:1) where he concludes that both words apply to such a fruit and the blessing haeitz is recited. The Chazon Ish (cited in Orchos Rabbeinu vol. 3, p. 223 and Chut Shani Berachos p. 182) believes that the Yerushalmi mentioned by the Chayei Adam is limited to the word aretz in hamotzi which specifically refers to terra firma and excludes wheat grown in an atzitz she eino nokuv, but does not apply to haadamah and haeitz which aptly describe fruits and vegetables grown above ground. Rav Shlomo Zalman (Shu t Minchas Shlomo vol. 2, 9) rules that the practice is to consider wheat grown in such containers like plants grown in the ground for all halachic purposes. Such wheat may be used to fulfill the obligation to eat Matzah and its blessing is hamotzi. Marror grown in this way is suitable for one s obligation on Pesach. He is cited (in Chiko Mamtakim vol. 1, p. 157) as having extended this ruling to lettuce grown in sand and water in vessels separated from the ground. Rav Elyashiv (Shiurim Berachos p. 528) and Rav Vozner (Koveitz Mibeis Leivi vol. 14, p. 52) also rule that the regular blessing must be recited over such fruits and vegetables. How much water may be added to grape juice without losing the hagafen? The Rama (204:5) rules that even though nowadays wine is not as strong as in ancient times, it may be diluted with up to six parts water and retain hagafen. The Mishnah Berurah ( 29 and 31) clarifies that it must still taste like wine and be fit for people to consume it as wine. The blessing over grape juice which has not fermented into wine is also hagafen and poskim discuss diluting grape juice and retaining its hagafen. Shu t Ohr Letziyon (20:18) rules that grape juice diluted with water retains its blessing, but not with as much water as fermented wine may be diluted. He stipulates that enough grape juice must remain to retain the wine flavor without the assistance of other ingredients. Rav Vozner (cited in Koveitz Mibeis 2 3
4 Leivi vol. 17 p. 49) and Rav Chaim Kanievsky (cited in Deror Yikra p. 432) are also of the opinion that grape juice may be diluted with some water, so long as a strong grape juice flavor remains. Rav Nissim Karelitz (Chut Shani Berachos p. 181) stipulates that more than half of the mixture must be grape juice [sugar and other ingredients together with water must constitute less than half] and it must retain enough grape juice flavor that people would equate it with unfermented wine (grape juice must). He warns that one may not rely upon this to dilute commercially produced grape juice, since it might have already been diluted. Rav Shlomo Zalman (Shu t Minchas Shlomo vol. 1, 4 and vol. 2, 13, also Halichos Shlomo Pesach 9:13 90) is of the opinion that the wine flavor of grape juice is too weak to be diluted with any appreciable amount of water. Even though the resultant mixture is sweet and has a grape flavor, its status is that of sweetened water over which shehakol is recited. He is uncertain of precisely how much water will ruin grape juice s hagafen, but states that one third water definitely renders it shehakol. He adds that even if other ingredients preserve the wine flavor after the dilution, it does not retain the hagafen. Rav Elyashiv (cited in Hilchos Shabbos Beshabbos vol. 1, p. 386 and in Shiurei Rav Elyashiv Berachos p. 371) also believes that grape juice may not be diluted with any water (except for a few drops). He explains that the status of wine does not depend on its sweetness, but rather on its intoxicating quality, and only because wine retains its intoxicating quality after dilution does its blessing remain hagafen. Since grape juice is not intoxicating, even though its blessing is hagafen, no matter how sweet it was and how much wine flavor it retains, it loses the status of hagafen once water has been added to it. Is hagafen recited over reconstituted grape juice? Related to diluting grape juice, there is similar discussion among poskim whether grape juice concentrate can be reconstituted and retain its hagafen. Rav Shlomo Zalman (Shu t Minchas Yitzchok ibid. and Halichos Shlomo Pesach 9:12) maintains that water added to the concentrate does not make it grape juice, even if it tastes exactly like grape juice, and its blessing is shehakol, like sweetened water. As noted above, Rav Shlomo Zalman does not allow any dilution of grape juice with water and makes no distinction for concentrate. He explains that only wine may be diluted, because its strength can interfere with its enjoyment and dilution makes it more drinkable, therefore dilution is normal, and does not downgrade its status as wine. He also permits wine to be reconstituted from concentrate and retain its status. Grape juice, however, does not require dilution; therefore dilution downgrades its status to sweetened water; it loses hagafen and the after-blessing of al hagefen and cannot be used for Kiddush. Shu t Ohr Letziyon (vol. 2, 20:21) states that no hagafen may be recited over reconstituted grape juice or wine. His opinion is that once the wine is dehydrated and concentrated it loses its status of wine and becomes food ; reconstitution does not restore its status of wine. [He distinguishes between wine sediments which can be diluted with water and remain wine although they could also probably be called food. Since wine sediments are part of the regular process of wine manufacture and wine can be produced from them, they do not become downgraded to food, whereas concentrating wine is not a regular process of its manufacture and demotes it.] Rav Elyashiv (cited in Ashrei Haish vol. 1, 36:16) also rules that wine reconstituted from concentrate loses its blessings and may not be used for Kiddush. [See also Koveitz Mibeis Leivi (vol. 14, p. 56) and Shu t Shevet Halevi (vol. 7, 234).] On the other hand, Shu t Minchas Yitzchok (vol. 8, 14) writes that the ruling of the Badatz is to recite hagafen even over reconstituted grape juice. He stipulates that less water may be added than the amount permitted to dilute wine and also requires the addition of some undiluted wine to the reconstituted grape juice. [He states the Badatz s instructions regarding the precise measurements allowed.] Is a blessing recited when drinking seltzer to clear one s throat? Water differs from other liquids with regard to reciting a blessing when drinking. The Shulchan Aruch (204:7) states that one only recites a blessing over water if he is thirsty, but not for drinking to clear his throat. The Mishnah Berurah ( 40) explains that it is unnecessary to actually feel thirsty; so long as he enjoys the drink, he is assumed to be somewhat thirsty and needs to recite a blessing. Had he not been thirsty at all, it is unlikely that he would enjoy the drink. He adds ( 42) that other liquids require a blessing even one only drinks them to clear one s throat because they taste good. The application of this halachah to unflavored seltzer is unclear. Does the carbonation provide the palate with pleasure that requires a blessing even if it is only drunk to clear one s throat, or is it the same as water which requires some thirst to enjoy the drink? 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Registration is now open Limited Openings Available! now beginning the third cycle of Dirshu s Kinyan Halacha Program ר"ח אייר,26 on April הלכות שבת Starting Openings for stipends are for married non-musmachim only. 888-5-Dirshu press 1 then 4 kinyanhalacha@dirshunj.org קנין ת ש ב ת ב ש ר ב ח ל ב ה ל כ ו ת ע ר ו ו ע ו ד ב ת פ ס ח ס ו כ ה
אדר תשע ז : סימן רג סעיף ח סימן רט סעיף ב (cited in Shaarei Haberachah 18: 75) rules that the carbonation is considered flavor and requires a blessing. Rav Nissim Karelitz (Chut Shani Ribbis p. 136 and Berachos p. 194) qualifies this depending on the circumstances. No hard rule applies because not everyone enjoys seltzer the same all the time. If one enjoys the seltzer he must recite a blessing even if he drinks it to clear his throat. ) thirsty while drinking. Rav Elyashiv (cited in Ashrei Haish vol 1, 36:18 and Rav Nissim Karelitz (Chut Shani ibid.) also rule that one does not recite a blessing when drinking for this purpose, but Rav Nissim Karelitz mentions that if one senses even a mild satisfaction while drinking (e.g. cool water on a hot day) a blessing should be recited. Rav Vozner (Shu t Shevet Halevi vol. 9, 42 and vol. 10, 42:12 and cited in Shaarei Haberachah 18: 77) concurs with the printed ruling of the Aishel Avrohom that a blessing must be recited when drinking to prevent future thirst, even if he has no pleasure at the moment. He also points out that this is the accepted custom. On the other hand, Rav Scheinberg (Chidushei Basra) and Rav Shtainman (cited in Shalmei Todah Berachos p. 17) are of the opinion that seltzer is the same as plain water and the carbonation does not provide the palate enjoyment to the degree that requires a blessing if it is merely drunk to clear one s throat. QUESTION OF THE MONTH Should one recite a blessing over water that he? drinks prior to a fast in order to prevent thirst The Mishnah Berurah (200: 9) states that when ten people eat together and most of them wish to recite birchas hamazon, necessitating a zimun including Elokeinu, the other three or four people must pause during their meal until after the leader s zimun response but they may resume eating while the first blessing is recited. Their participation in the zimun response is only counted for the addition of Elokeinu, but is not as if they actually recited a zimun; therefore if they continue to eat they may recite another zimun when they finish their meal. Prior to a fast people often drink extra water to hydrate themselves enough to prevent thirst. They are not thirsty and might not enjoy the water while drinking, yet the water is drunk for more than clearing one s throat. It is unclear whether this requires a blessing. It seems that they are merely permitted to recite a second zimun but not actually obligated to do so. However, the Mishnah Berurah (193: 17) rules that participants in a zimun are obligated to pause during their meal and listen to the entire first blessing recited by the leader. Since these people resumed eating and did not listen to the first blessing, they presumably did not fulfill their zimun obligation the first time and should be obligated to repeat the zimun. Why does the Mishnah Berurah not require them to recite a zimun when they? finish their meal The Aishel Avrohom (Butchatch, Tinyana) suggests that drinking for this purpose is like drinking to quench thirst and requires a However, the Daas Torah writes that the Aishel Avrohom s שבט אדר blessing. מוסר יום תאריך actual from his printed suggestion2/19/17 כ ג שבט and א in his conclusion בבא בתרא כח differed ז ל על הפסוק ß עד ß ומצ ות בקור חולים ß מסימן ר ß סעיף ב ß עד סימן ר א אמצע סעיף א ß ß ואם בעה ב ß פרק ג ß ß ואמרו ח ב כ ד שבט 2/20/17 מאמצע הסעיף ß ואם בעה ב ß עד סימן ר ב פרק ג ß ß ומצות בקור חולים ß עד ß וכשמבקש רחמים ß בבא בתרא כט notes ruled a ßblessing can only be recited if one is actually הרבים heß בבא בתרא ל that עד ß ובעוונותינו ß וכשמבקש רחמים ß פרק ג ג כ ה שבט 2/21/17 מתחילת סימן ר ב עד סעיף ב ß 28 יום Answers to the questions will be published in Issue #43. Answers should be emailed to daf-hayomi-behalacha@dirshunj.org to be entered into a raffle for כ ה אדר or faxed to 732-987-3949 by a set of Dirshu Mishnah Berurah. 2 ד כ ו שבט ה כ ז שבט ניסן אייר ו כ ח שבט יוםש תאריך כ ט שבט אא ל ß כ ג ניסן שבט בב כ ד ניסן א ß אדר גג כ ה ניסן ב ß אדר דד ג ß כ ו ניסן הה כ ז ניסן ד ß אדר אדר כ ח ניסן ה ß אדר וו יום ו ß כ ט ניסן תאריך שש אא ז ß ל ß ניסן ח ß אייר בב א ß גג ב ß ט ß אייר דד ג ß י ß אייר הה ד ß אייר י א אדר וו ה ß אייר י ב אדר י ג אייר שש ו ß 7 30 י ד אדר ט ו אדר ט ז אדר י ז אדר י ח אדר י ט אדר כ ß תאריך כ א אדר כ ב אדר כ ג אדר כ ד אדר כ ה אדר כ ו אדר כ ז אדר כ ח אדר כ ט אדר א ß ניסן ב ß ניסן ג ß ניסן ד ß ניסן ה ß ניסן 2/22/17 2/23/17 2/24/17 2/25/17 5/1/16 2/26/17 5/2/16 2/27/17 5/3/16 2/28/17 5/4/16 3/1/17 5/5/16 3/2/17 5/6/16 3/3/17 5/7/16 3/4/17 5/8/16 3/5/17 5/9/16 3/6/17 5/10/16 3/7/17 5/11/16 3/8/17 5/12/16 3/9/17 5/13/16 3/10/17 5/14/16 3/11/17 3/12/17 3/13/17 3/14/17 3/15/17 3/16/17 3/17/17 3/18/17 3/19/17 3/20/17 3/21/17 3/22/17 3/23/17 3/24/17 3/25/17 3/26/17 3/27/17 3/28/17 3/29/17 3/30/17 3/31/17 4/1/17 מסעיף ב ß עד סעיף ג ß מסעיף ג ß עד אמצע סעיף ד ß ß ואם שתאו ß חזרה מסימן ר ß סעיף ב עד סימן ר ב אמצע סעיף ד ß ואם שתאו ß מסימן קכ ד אמצע סעיף ח ß ß ולא יענה אמן יתומה ß עד סעיף ט ß מסימן ר ב אמצע סעיף ד ß ß ואם שתאו ß עד סעיף ז ß מסעיף ט ß עד סימן קכ ה מסעיף ז ß עד סעיף ט ß מתחילת סימן קכ ה עד אמצע סעיף ב ß ß וכן מנענעים ß מסעיף ט ß עד סעיף י א מאמצע הסעיף ß וכן מנענעים ß עד סימן קכ ו אמצע הסעיף ß ואם היה ß מסעיף י א עד סעיף י ב מאמצע הסעיף ß ואם היה ß עד סימן קכ ז מסעיף י ב עד סעיף ט ו חזרה מסימן קכ ד אמצע סעיף ח ß עד סימן קכ ז חזרה מסימן ר ב אמצע סעיף ד ß ß ואם שתאו ß עד סעיף טו מתחילת סימן קכ ז עד סימן קכ ח סיום חלק ראשון מסימן ר ב סעיף ט ו עד סעיף י ח עד סעיף ב ß מתחילת סימן קכ ח מסעיף י ח עד סימן ר ג סעיף ג ß מסעיף ב ß עד סעיף ה ß מסעיף ג ß עד סעיף ח ß מסעיף ה ß עד אמצע סעיף ו ß ß והלוי ß מסעיף ח ß עד סימן ר ד אמצע סעיף א ß ß ועל לולבי ß מאמצע סעיף ו ß ß והלוי ß עד סעיף ט ß מאמצע הסעיף ß ועל לולבי ß עד סעיף ג ß חזרה מתחילת סימן קכ ז עד סימן קכ ח סעיף ט ß חזרה מסימן ר ב סעיף ט ו עד סימן ר ד סעיף ג ß מסימן ר ד סעיף ג ß עד סעיף ו ß מסעיף ו ß עד סעיף ח ß מסעיף ח ß עד סעיף י א מסעיף י א עד סימן ר ה מתחילת סימן ר ה עד סעיף ב ß דף היומי בהלכה משנה ברורה סעיף ב ß חזרה מסימן ר ד סעיף ג ß עד סימן ר ה מסימן ר ה סעיף ב ß עד סעיף ג ß מסעיף ג עד סימן ר ו סעיף ב ß מסעיף ב ß עד סעיף ד ß מסעיף ד ß עד סעיף ו ß מסעיף ו ß עד סימן ר ח חזרה מסימן ר ה סעיף ב ß עד סימן ר ח מתחילת סימן ר ח עד סעיף ג ß מסעיף ג ß עד סעיף ו ß מסעיף ו ß עד סעיף ח ß מסעיף ח ß עד סעיף ט ß מסעיף ט ß עד סעיף י ß חזרה מתחילת סימן ר ח עד סעיף י ß פרק ג ß ß ובעוונותינו הרבים ß עד ß עוד איתא בשו ע ß פרק ג ß ß עוד איתא בשו ע ß עד ß פרק ד ß פרק ד ß עד ß ועתה יבואו הכתובים ß פרק ד ß ß ועתה יבואומוסר הכתובים ß עד ß ועתה נבאר ß פרק ו ß ß כן הדבר ß עד ß וזהו ß פרק ד ß ß ועתה נבאר ß עד ß וכוון בזה ß פרק ו ß ß וזהו ß עד סוף פרק ו ß פרק ד ß ß וכוון בזה ß עד ß וכל זה שכתבנו ß פרק ז ß עד ß וגם הוא ß עד ß ומשלו במדרש ß פרק ד ß ß וכל זה שכתבנו ß פרק ז ß ß וגם הוא ß עד ß והיא גדולה ß ה ß פרק ד ß ß ומשלו במדרש ß עד ß ואמרתי שכל ז פרק ז ß ß והיא גדולה ß עד ß ומי שמעלים ß פרק ד ß ß ואמרתי שכל זה ß עד פרק ה ß פרק ז ß ß ומי שמעלים ß עד ß ועל כן ß פרק ה ß עד ß ותמהני על איזה מקומות ß פרק ז ß ß ועל כן ß עד ß ודע אחי ß ר ß מוסר ß ועתה נדבר אודות הספ פרק ה ß ß ותמהני על איזה מקומות ß עד פרק ז ß ß ודע אחי ß עד ß ומה טוב ß ם ß פרק ה ß ß ועתה נדבר אודות הספר ß עד ß ועתה נדבר אודות ניחום אבלי נדבר עד אודו סותף פר ß ועתה טוב ß פרפרקק ז ß ה ß ß ומה סוםף ß עד חלק פראק ß ו ß ניחוקם ז ß אבלי שמחת דאיתא ß מצוק הא ß ש עלד ß וכמו ß ועיקק רב ß פר הלשון חל חתן ß שמירקת ו ß עד פר פרק א ß ß וכמו דאיתא ß עד ß וסיים הכתוב ß ז ß פרק ו ß ß ועיקר מצוה של שמחת חתן ß עד פרק פרק א ß ß וסיים הכתוב ß עד ß וגם צריך ß פרק ז ß עד ß ויש בעיניני השכלה ß ß וגם צריך ß עד סוף פרק אד ß פרק א ß ש בעיניני השכלה ß עד ß ויש עוד דל אח פרק ז ß ß וי פרק ב ß עד ß ולמה הדבר דומה ß פרק ז ß ß ויש עוד דל אחד ß עד ß ויש עוד ענין ß פרק ז ß ß ויש עוד ענין ß עד פרק ח ß פרק ח ß עד ß אם הוא רואה בחברו ß פרק ח ß ß אם הוא רואה בחברו ß עד ß והנה המתבונן ß פרק ח ß ß והנה המתבונן ß עד ß וע כ העצה היעוצה ß פרק ח ß ß וע כ העצה היעוצה ß עד חתימת הספר חתימת הספר עד השמטה השמטה עדמוסר ß והנה ענין כזה ß השמטה ß והנה ענין כזה ß עד ß וענין זה נוגע גם ß השמטה ß וענין זה נוגע גם ß עד סוף השמטה שם עולם תחילת הקדמה עד ß והנה כאשר נחפש ß שם עולם הקדמה ß והנה כאשר נחפש ß עד ß אך זה הכתוב ß הקדמה ß אך זה הכתוב ß עד ß ודע דעצה זו ß הקדמה ß ודע דעצה זו ß עד ß והנה כאשר נתבונן ß הקדמה ß והנה כאשר נתבונן ß עד סוף ההקדמה פרק א ß עד ß וראה עוד את חומר העוון ß פרק א ß ß וראה עוד את חומר הע ון ß עד ß ואיתא במדרש רבה ß פרק א ß ß ואיתא במדרש רבה ß עד ß אם לפי פשוטו ß פרק א ß ß אם לפי פשוטו ß עד ß אך באיזה ענין ß פרק א ß ß אך באיזה ענין ß עד פרק ב ß פרק ב ß עד ß והנה כאשר נרצה ß פרק ב ß ß והנה כאשר נרצה ß עד פרק ג ß בבא בתרא לא בבא בתרא לב בבא בתרא לג בבא בתרא לד קידושין נא בבא בתרא לה קידושין נב בבא בתרא לו קידושין נג בבא בתרא לז קידושין נד בבא בתרא לח קידושין נה בבא בתרא לט קידושין נו בבא בתרא מ בבלי נז קידושין בבא בתרא מא קידושין נח בבא בתרא מב קידושין נט בבא בתרא מג קידושין ס בבא בתרא מד קידושין סא בבא בתרא מה קידושין סב בבא בתרא מו קידושין סג בבא בתרא מז קידושין סד מח בבא בתרא בבא בתרא מט בבא בתרא נ בבא בתרא נא בבא בתרא נב בבא בתרא נג אדר ניסן בבא בתרא נד בבא בתרא נה בבא בתרא נו בבא בתרא נז בבא בתרא נח בבא בתרא נט בבא בתרא ס בבא בתרא סא בבא בתרא סב בבא בתרא סג בבא בתרא סד בבא בתרא סה בבא בתרא סו בבא בתרא סז בבא בתרא סח בבא בתרא סט "ryz t g"pyz ז 1997-2017 7 29
EVERYONE חכמה IS ENCOURAGED TO JOIN קנין THIS NEW PROGRAM: תומר דבורה ~ ארחות חיים להרא ש ~ אורחות צדיקים מסכת אבות עם פירוש רבינו יונה ~ מסילת ישרים THE WORLD OF Dirshu DAF YOMI BAVLI Kinyan Torah Chazaras HaShas Chazarah Chodshi Kinyan HaShas Weekly Tests Mishnayos Tests KOLLELIM Ba alei Batim Kollelim Chaburas Beis Medrash Govoha Amud Yomi Kollel Boker Chaburas Shas B Iyun New! The Kinyan Chochma Program is open to all. Those taking a Kinyan Torah or Daf HaYomi B Halacha test are invited to take this new test that month, as well. STIPENDS: 100% - $15 stipend / 90%-99% - $13 stipend KINYAN CHOCHMA SHIURIM ON KOL HALASHON: English: Rav Zev Smith Dirshu now has an English direct Kol Halashon number: 718.906.6449 - Push #3, then #1 Yiddish: Rav Yehoshua Nosson Feiffer 718.906.6400 - Push #3, then #3, then #30, then #2 For further information about this new program, please call Dirshu at 888-5-Dirshu ext. 142 To receive the first month s limud via email, please email KinyanChochma@dirshunj.org מרן ראש הישיבה הגרי"ג אידלשטיין שליט"א צריך לדעת שגם מוסר זה לימוד תורה, ובודאי שהחיזוק בקביעות בזה זה דבר חשוב STIPENDS FOR BOCHURIM: 100% - $10 stipend / 90%-99% - $8 stipend פרשה תאריך לימוד תרומה ל שבט - ד אדר אורחות חיים פתיחה עד סוף יום ה תצוה ז אדר - יא אדר יום ו עד סוף הספר ארחות צדיקים הקדמה עד וכל הדעות כי תשא יד אדר - יח אדר וכל הדעות - סוף ההקדמה מרן שר התורה הגר"ח קניבסקי שליט"א זה בוודאי דבר טוב, ובעיקר שכל אחד יתחזק בלימוד התורה, וטוב שיתחזקו בלימוד מוסר בין הסדרים ויקהל\פקודי כא אדר - כה אדר שער הגאוה עד ודע שאנחנו מחויבים מוצאי שבת פ ויחי תשע ז הסכמה מאת הרב הגאון רב מתתיהו סלומון, שליט א משגיח, בית מדרש גבוה חובת לימוד המוסר בכל יום מן המפורסמות כמו שכבר האריך מרן ר ישראל סלנטר באור ישראל בשם הפוסקים יעו ש ואין צריך להסכמה, אכן כפי רוב התועלת שיש בלימוד המוסר, כמו כן משתדל היצה ר וממציא כמה אמתלאות לעשות רפיון שלא ילמדו מוסר, ועל כן מה רבו השמחה במה שארגון דרשו כלל בתוך תכניותיהם גם סדר של לימוד המוסר בכל יום, להקל ולזרז שילמדו מוסר בכל יום, תחלה ללמוד ולידע ידיעות המוסר, ואח כ לקיים והשבות אל לבבך להשריש יסודות המוסר בלבם. ועל כן אמינא לפעלא טבא ויה ר שישרה שכינה במעשי ידיכם להרבות פעלים לכבוד שמים. בכבוד רב, הצטרפות הרב הגאון ר אלי בער וואכטפויגעל, שליט א, ראש ישיבה, ישיבה גדולה זכרון משה בעזהשי"ת ידוע כברמהקדמונים ההכרח ללמוד ולהגות בספרי יראה ומוסר, ובכל זאת היצר מתגבר להזניח לימודה עד שגם אצלבניתורהמצוישמתרשלים בזה, ע"כ נחזיק טיבותא לאירגון דרשו שמעוררים בכל תפוצות ישראל להתחזק בזה, ויה"ר שיתקבל הדברים בלבות בני ישראל וישם בלבנו אהבתו ויראתו לעשות רצונו ולעבדו בלבב שלם. Bottom Line Marketing Group: 718.377.4567 HALACHA Daf HaYomi B Halacha Kinyan Halacha Kinyan Shmittah YESHIVA PROGRAMS Daf HaYomi B Halacha L Bochurim Dirshu Boker Talmudo B Yadoi Mekadshei Sheviyi Yeshivas Bein Hazemanim DIRSHU PUBLICATIONS Mishnah Berurah Mahaduras Dirshu Sefer Chofetz Chaim Mahaduras Dirshu Sefer Shemiras Halashon Dirshu Shul Chumash with Ramban Ma areh Mekomos on Hilchos Shabbos Kinyan Halacha Kovetz Kuntresai Chizuk Kinyan Shmaatsa Ohel Series ACHEINU 3-Step System: Mentoring, Enrollment & Continued Follow-Up Acheinu Yeshivos Batei Chizuk International Kiruv Conference Day of Jewish Unity JOIN THOUSANDS WHO LEARN DAF HAYOMI B HALACHA AND MASTER THE HALACHOS OF DAILY LIVING! For more information or to receive a free pocket luach, call 888-5-DIRSHU, press 1 for English, then 2 for Daf HaYomi B Halacha. For dedication opportunities please call 732-987-3948 ext. 105 or email ag@dirshunj.org. Bottom Line MG: 718.377.4567