2.9.15
The Rambam in Maasaer Sheni I:5 does go like the sages in Usha that we go after picking. Then he goes like rabbi yochanan that an esrog coming from year 6 to year 7 is liable in maasar. This seems like a direct contradiction.
The Keseph Mishna says he is going לחומרא (being strict) in both cases. This seems to be absurd since the Rambam did not said we go by the time of picking and ripening according to which one is more strict.
To me it seems simple. It is like a gravitational field and an electric field. They don't interact.
The maasaer field is from Tu BeShevat to Tu Beshevat. So even though it is the 7th year in terms of shemitah it is still the sixth year in terms of Maasar.
________________________________________________________________________________
The רמב''ם in מעשר שני א:ה does go like the רבותינו in אושא that we go after לקיטה. Then he goes like רבי יוחנן that an אתרוג coming from ששית to שנה שביעית is liable in מעשר. This seems like a direct contradiction.
The כסף משנה says he is going לחומרא in both cases. This seems to be absurd since the רמב''ם did not said we go by the time of לקיטה and חנטה according to which one is more strict.
Rav Shach wrote "This כסף משנה is not understandable to me as much a it ought to be." He clearly was being polite.
To me it seems simple. It is like a gravitational field and an electric field. They don't interact.
The מעשר field is from ט''ו בשבט to ט''ו בשבט. So even though it is the שנה שביעית year in terms of שמיטה it is still the שנה ששית in terms of מעשר.
Though the כסף משנה is absurd you can still see why he said what he said. He was building on the גמרא where רבי עקיבא took two different kinds of מעשר from the same אתרוג because of some doubt which one it was liable to.
Also he might have considered my answer but noted that the phrase coming from ששית to שביעית only means the חנטה was in ששית. For all we know the לקיטה might be after ט''ו בשבט.
The Keseph Mishna says he is going לחומרא (being strict) in both cases. This seems to be absurd since the Rambam did not said we go by the time of picking and ripening according to which one is more strict.
To me it seems simple. It is like a gravitational field and an electric field. They don't interact.
The maasaer field is from Tu BeShevat to Tu Beshevat. So even though it is the 7th year in terms of shemitah it is still the sixth year in terms of Maasar.
________________________________________________________________________________
The רמב''ם in מעשר שני א:ה does go like the רבותינו in אושא that we go after לקיטה. Then he goes like רבי יוחנן that an אתרוג coming from ששית to שנה שביעית is liable in מעשר. This seems like a direct contradiction.
The כסף משנה says he is going לחומרא in both cases. This seems to be absurd since the רמב''ם did not said we go by the time of לקיטה and חנטה according to which one is more strict.
Rav Shach wrote "This כסף משנה is not understandable to me as much a it ought to be." He clearly was being polite.
To me it seems simple. It is like a gravitational field and an electric field. They don't interact.
The מעשר field is from ט''ו בשבט to ט''ו בשבט. So even though it is the שנה שביעית year in terms of שמיטה it is still the שנה ששית in terms of מעשר.
Though the כסף משנה is absurd you can still see why he said what he said. He was building on the גמרא where רבי עקיבא took two different kinds of מעשר from the same אתרוג because of some doubt which one it was liable to.
Also he might have considered my answer but noted that the phrase coming from ששית to שביעית only means the חנטה was in ששית. For all we know the לקיטה might be after ט''ו בשבט.
1.9.15
Music written for the glory of God
great title I was a teenager when this was written;
bar yochai
written in NY
orchestra This also was when I was in High School
n3n1
written in Uman
exodus 4
This I think was written in Philadelphia on a trip back from Uman.
q30
bar yochai
written in NY
orchestra This also was when I was in High School
n3n1
written in Uman
exodus 4
This I think was written in Philadelphia on a trip back from Uman.
q30
Chaim from Voloshin-- a disciple of the Gra said that when a person accepts on himself the yoke of Torah, there is removed from him the time wasting distractions. This is really a mishna but Reb Chaim puts a kind of emphasis on it. That is he said when one gets up in the morning and accepts on himself for that day to be involved in learning Torah, then the other time wasting and time consuming distractions are taken away from him.
This however does not mean to be in a yeshiva. Yeshivas today are very often themselves distractions. What this means in a practical vein is to get a small Talmud and to set aside a place in your home where you go through a half a page a day with Rashi, Tosphot, and the Maharsha and Maharam.
Along with this he also said that when one remembers his own sins constantly and confesses them that he will not be damaged in any way.
So here we have two valuable pieces of advice that I think provide a practical way to be saved from the many problems that plague a person.
This however does not mean to be in a yeshiva. Yeshivas today are very often themselves distractions. What this means in a practical vein is to get a small Talmud and to set aside a place in your home where you go through a half a page a day with Rashi, Tosphot, and the Maharsha and Maharam.
Along with this he also said that when one remembers his own sins constantly and confesses them that he will not be damaged in any way.
So here we have two valuable pieces of advice that I think provide a practical way to be saved from the many problems that plague a person.
An answer to a question in the Rambam
ראש השנה י''ד וט''ו.רמב''ם מעשר שני פרק א' הלכה ה' ו'(
מבוא. אני רוצה לענות על שאלה ברמב''ם. הרמב''ם מחליט הלכה כמו רבותינו באושא, היינו שהולכים לפי זמן לקיטה למעשר ולביעור. ואז בפסקה הבא [הלכה ו'] הוא מביא את הגמרא שאתרוג שנכנס משנה השישית לשנה השביעית הוא טבל אפילו אם זה היה רק בגודל של זית בשנה השישית ולאחר מכן בשנה השביעית הפך גדול כמו כיכר לחם. (לכאורה לפי מבט ראשון, זה נראה כמו שהולכים לפי חנטה בשביל מעשר.) התשובה שלי היא שהולכים לפי זמן הלקיטה אלא שאם הלקיטה הייתה בתקופה שבין ראש השנה של השנה השביעית עד ט''ו בשבט, אז זה עדיין נחשב כמו שנה הששית למעשר.
כדי לעשות את זה ברור תן לי להביא קצת רקע. (1) רבה אמר אתרוג שנכנס משישית לשביעית אינו מחויב מעשר ולא בביעור. אבל שנכנס מהשביעית לשמינית, הוא חייב בביעור. ( היינו החוקים של השנה השביעית). אביי שאל על זה. ונראה שאביי חושב שאנחנו הולכים לפי הזמן של חנטה וכך מהשישית לשביעית היא בעיה. בכל מקרה רבה עונה לו. רב המנונה אמר שאנחנו הולכים לפי הזמן של חנטה. רשב''י (רבי שמעון בן יהודה) בשם רבי שמעון אמר השישית לשביעית והשביעית שלמינית אינו מחויב בשום דבר, כי אנחנו צריכים את זמן הגידול וזמן הלקיטה להיות במצב של חובה. הגמרא השיבה שרבה ורב המנונה הולכים כמו חמשת הזקנים (שיטת רבן גמליאל) שלביעור הולכים לפי חנטה. רבותינו נמנו וגמרו באושא שלגבי אתרוג הולכים אחר לקיטה בין למעשר בין לשביעית. ואז רבי יוחנן אמר אתרוג שנכנס משישית לשביעית נחשב טבל--היינו מחויב מעשר. (2) רבן גמליאל אמר לאתרוג הולכים לפי חנטה לשנה השביעית ולפי לקיטה למעשר. רבי אליעזר אמר שאנחנו הולכים לפי לקיטה לכל דבר. (3) הראש השנה לשנת השמיטה ונטיעה הוא היום הראשון של תשרי. לאילן הוא ט''ו בשבט. (4) לא ניתן לשתול 30 ימים לפני ראש השנה של השנה השביעית כי מוסיפים מחול על הקודש. ומשהו שניטע כשמגיע לשנה הרביעית אחרי ראש השנה אסור להשאיר. ראש שנה דף י'. העובדה המפתח היא רש''י שם, בעמוד י' שמסביר את העניין. רש''י זו היא נקודת המוקד. לדבריו, למרות שהעץ הוא בשנתה ה -4 בגלל ראש השנה עבר, עדיין פרותיה ערלים ואסורים לנצח כי ט''ו בשבט לא בא. (5) לכן כאשר רמב''ם כותב אתרוג שנכנס משישית לשביעית מחויב מעשר, הוא מכוון מא' תשרי לראש השנה לאילנות בט''ו בשבט. אז למרות שלמעשר הולכים לפי זמן הלקיטה, אבל עדיין הוא לפני ט''ו בשבט והוא שהוא נחשב עדיין להיות בשנה שעברה - שנה השישית לעניין מעשר.
______________________________________________________________________________
Introduction.
I want to answer a question in the רמב''ם. In brief the רמב''ם decides the halacha like רבותינו שבאושא. and then in the next paragraph he brings the גמרא that a אתרוג going from the ששית into the שביעית year is טבל even if it was only the size of an olive in the ששית year and then in the שביעית year became as big as a loaf of bread. My answer is that he is referring to the period between ראש השנה of the שביעית year until ט''ו בשבט. That is what he means by saying it is a fruit of the ששית year that has gone into the שביעית.
To make it clear what I mean let me try to bring some background information.
(1) רבה said an אתרוג going from ששית to שביעית is not obligated in מעשר nor ביעור.
But going from שביעית to שמינית, it is liable to ביעור the laws of the שביעית year. אביי asked on this and it seems off hand that אביי is thinking we go by the time of חנטה and so from ששית to שביעית is a problem. In any case רבה answers him. רב המנונה said we go by the time of חנטה. The רשב''י in the name of רבי שמעון said ששית to שביעית and שביעית to שמינית is not obligated in anything because we need the זמן גידול and the זמן לקיטה should be in a state of obligation. The גמרא answers that רבה and רב המנונה are going like the חמישה זקנים that for the שביעית year we go by חנטה.
Then comes the two statements of רבי יוחנן which the רמב''ם brings. The אתרוג going from ששית to שביעית is considered טבל--obligated in מעשר. And בת ששית לשביעית לעולם שביעית
(2) רבן גמליאל said for an אתרוג we go by חנטה for the שביעית year and by לקיטה for the מעשר,
רבי אליעזר said we go by לקיטה for everything.
(3) The ראש השנה for the שביעית year and נטיעה is the first day of תשרי. For אילן it is the ט''ו בשבט.
(4) You can't plant 30 days before ראש השנה of the שביעית year because we add from the secular onto the holy. And something planted that reaches the forth year after ראש השנה is forbidden forever. ראש השנה 10.
The key fact is theרש''י over there on page 10 that explains this last statement. This רש''י is the focal point of everything I have written here. He says even though the tree is in its 4th year because ראש השנה has passed, still its fruits are ערלה forbidden forever because ט''ו בשבט has not come.
(5) Therefore when the רמב''ם writes the אתרוג comes from ששית to שביעית is obligated in מעשר he means the first משנה that ראש השנה for trees in ט''ו בשבט. So even though for מעשר we go by the time of לקיטה, but still since it is before ט''ו בשבט it is as far as the אתרוג is concerned still the last year--that is year ששית and thus obligated in מעשר even though it in the שביעית year as far as the laws of the שביעית year is concerned.
(6) You have to consider this like two fields. One is a gravitational field and the other is an electrical field. They don't interact. You have a מעשר field from tu beshavat to tu beshvat and another field for shemitah from rosh hashanah to rosh hashanah
Rosh HaShanah 14-15
Introduction.
I want to answer a question in the Rambam. In brief the Rambam decides the halacha like the sages in Usha. and then in the next paragraph he brings the Gemara that a estrog going from the 6th into the 7th year is tevel even if it was only the size of an olive in the 6th year and then in the 7th year became as big as a loaf of bread.My answer is that he is referring to the period between Rosh Hashanah of the 7th year until Tu Beshvat.
To make it clear what I mean let me try to bring some background information.
(1) Rabah said an estrog going from 6 to 7 is not obligated in tithes nor the laws of the seventh year.
But going from 7 to 8, it is liable to the laws of the 7th year. Abyee asked on this and it seems off hand that Abyee is thinking we go by the time of ripening and so from 6 to 7 is a problem. In any case Rabah answers him. Rav HaMenunah said we go by the time of ripening --period. The Rashbi in teh name of Rabbi Shimon said 6 to 7 and 7 to 8 is not obligated in anything because we need the growth and the picking time should be in a state of obligation. The Talmud answers that Rabah and Rav HaMenunah are going like Rabban Gamiel and the Five Elders that for the 7th year we go by ripening.
The sages in Usha said we go by the time of picking for everything
The comes the two statements of Rabbi Yochanan which the Rambam brings. The estrog going from 6 to 7 is considered tevel--obligated in tithes.
(2) Rabban Gamiel said for an estrog we go by ripening for the 7th year and by picking for the tithes,
Rabbi Eliezer said we go by picking for everything.
(3) The Rosh HaShanah for the 7th year and planting is the first day of Tishrei and for trees it is the 15th of Shevat.
(4) You can't plant 30 days before Rosh Hashanah of the 7th year because we add from the secular onto the holy. And something planted that reaches the forth year after Rosh Hashanah is forbidden forever. Rosh Hashanah 10.
The key fact is the Rashi over there on page 10 that explains this last statement. This Rashi is the focal point of everything I have written here. He says even though the tree is in its 4th year because Rosh Hashanah has passed, still its fruits are Orlah forbidden forever because Tu BeShevat has not come.
(5) Therefore when the Rambam writes the esrog comes from 6 to 7 is obligated in tithes he means the first Mishna that Rosh Hashanah for trees in Tu Beshavat. So even though for tithes we go by the time of picking, but still since it is before Tu Beshabat it is as far as the estrog is concerned still the last year--that is year 6 and thus obligated in tithes even though it in the 7th year as far as the laws of the 7th year is concerned.
I want to answer a question in the Rambam. In brief the Rambam decides the halacha like the sages in Usha. and then in the next paragraph he brings the Gemara that a estrog going from the 6th into the 7th year is tevel even if it was only the size of an olive in the 6th year and then in the 7th year became as big as a loaf of bread.My answer is that he is referring to the period between Rosh Hashanah of the 7th year until Tu Beshvat.
To make it clear what I mean let me try to bring some background information.
(1) Rabah said an estrog going from 6 to 7 is not obligated in tithes nor the laws of the seventh year.
But going from 7 to 8, it is liable to the laws of the 7th year. Abyee asked on this and it seems off hand that Abyee is thinking we go by the time of ripening and so from 6 to 7 is a problem. In any case Rabah answers him. Rav HaMenunah said we go by the time of ripening --period. The Rashbi in teh name of Rabbi Shimon said 6 to 7 and 7 to 8 is not obligated in anything because we need the growth and the picking time should be in a state of obligation. The Talmud answers that Rabah and Rav HaMenunah are going like Rabban Gamiel and the Five Elders that for the 7th year we go by ripening.
The sages in Usha said we go by the time of picking for everything
The comes the two statements of Rabbi Yochanan which the Rambam brings. The estrog going from 6 to 7 is considered tevel--obligated in tithes.
(2) Rabban Gamiel said for an estrog we go by ripening for the 7th year and by picking for the tithes,
Rabbi Eliezer said we go by picking for everything.
(3) The Rosh HaShanah for the 7th year and planting is the first day of Tishrei and for trees it is the 15th of Shevat.
(4) You can't plant 30 days before Rosh Hashanah of the 7th year because we add from the secular onto the holy. And something planted that reaches the forth year after Rosh Hashanah is forbidden forever. Rosh Hashanah 10.
The key fact is the Rashi over there on page 10 that explains this last statement. This Rashi is the focal point of everything I have written here. He says even though the tree is in its 4th year because Rosh Hashanah has passed, still its fruits are Orlah forbidden forever because Tu BeShevat has not come.
(5) Therefore when the Rambam writes the esrog comes from 6 to 7 is obligated in tithes he means the first Mishna that Rosh Hashanah for trees in Tu Beshavat. So even though for tithes we go by the time of picking, but still since it is before Tu Beshabat it is as far as the estrog is concerned still the last year--that is year 6 and thus obligated in tithes even though it in the 7th year as far as the laws of the 7th year is concerned.
Subscribe to:
Posts (Atom)