Day Yoimie Snippets .... Arachin 14,15,16, 17, 18, 19 & 20

A great opportunity for the entire family, to share some thoughts on the daf ...  the  family feels united by discussing what the head of the house is studying.
I try to break it down so that everyone can understand it .... 

You can copy and print this without my consent, since Torah belongs to all of us..... 

See  previous Daf Yoimie Snippets 

This week's "Daf Yoimie Snippets Sponsored For the Refuah Shliemah of 

צארטל בת אסתר מלכה 

''דף י''ד ''שדה אחוזה ושדה מקנה       

Page 14  Mesectas Arachin

''An Ancestral Field and an Acquired Field "

"Sedeh Achuza," an ancestral field, refers to a field in Eretz Yisroel whose owners inherited the land from generations of direct ancestors dating back to the days of Yehoshuah Bin Nun who apportioned Eretz Yisroel among the Shvatim, the tribes.

The term "Sedeh Achuza" comes from the word "acheeza" or "holding," because it refers to land that belonged to or was held by a family that was granted the land in perpetuity.

Even if such land is sold, it returns to the ownership of the seller during the Yovel, the Jubilee.

"Sedeh Mik'neh," an acquired field, is a field purchased from a family who owned a Sadeh Achuza.

A "Sedeh Mik'neh" would only belong to the individuals who acquired it,until the Yovel, at which point ownership of the field would revert back to its initial owners.

Press "read more" right below to see rest of the dafim

''דף ט''ו ''איסור לשון הרע       

Page 15  Mesectas Arachin

''The Prohibition Against Malicious Speech "

The Mishnah states:

The punishment imposed on our ancestors in the wilderness was due to Lashon Hara, malicious speech.

The harsh sentence suffered by the generation that left Egypt ..... none lived to enter Eretz Yisroel.... and it was so decreed because of the sin of Lashon Hara spoken by the meraglim, the spies in their malicious report about the land.

According to tradition, Hashem created the tongue differently from other appendages. All other appendages stand upright, prepared to carry out the task they were created to perform.

By contrast, the tongue lays horizontally and with obstacles placed in its path to guard speech.

All other appendages are external and not hidden.

However, the tongue is hidden behind two guardians (i.e. lips and teeth). 

These safeguards are intended to aid human beings seeking to avoid violation of the issur, the prohibition, against Loshon Hara.

''דף ט''ז ''חטא לשון הרע       

Page 16  Mesectas Arachin

''The Transgression of Malicious Speech "

The punishment of the skin disease, Tza'ra'at, afflicts human beings because of the transgression of Lashon Hara, malicious speech.

Rabbi Yehoshuah Ben Levi was asked:

"Why is it so that a person afflicted with Tza'ra'at, in contrast to other types of t'may'im, ritually unclean individuals, is required to sit in isolation outside the communal camp?

Rabbi Yehoshuah Ben Levi responded that Loshon Hara causes division and separation between people, the one who listens and the person who is the object of the malicious gossip are likely to subsequently come to be on bad terms.

For this reason, the Torah says a person who utters Lashon Hara should be separated from all the other people and sit outside the communal camp as punishment in the spirit of middah ke'neged middah.

Rabbi Yehoshua Ben Levi adds another distinction between the gossiper and other people that become tameh.

At the end of the purification process, the Metzora is required to sacrifice two birds.

Hashem effectively teaches that a person who babbles Loshon Hara should offer birds that chirp and babble all the time.

 ''דף י'ז ''כסף להקדש       

Page 17  Mesectas Arachin

''Money Consecrated to the Bais Ha'Mikdash"

Reuvein decided to donate money to the Bai Ha'Mikdash, declaring: "Erki alai", "I vow to consecrate" the sum of my own value to the Bais Ha'mikdash.

Reuvein stood before the kohein, who told him:

"because you are poor, you are not required to pay the sum of the money set forth in the Torah. I will determine how much money you are able to pay, and you will donate that sum as hekdash, consecrated funds, to the Bais Ha'Mikdash.

On the way home from the kohein's home, Reuvein heard a galloping horse fast approaching. In the saddle was a messenger carrying an igeret, a letter, in his hand.

The messenger handed the letter to Reuvein, an Reuvein read it with great excitement:

"Greeting to you Reuvein, I hereby inform you that your relative, Shimoen, passed away and bequeathed a huge sum of money to you."

Reuvein, being an honest guy, ran back to the kohen's home and breathlessly told him he had just been informed he had become extremely wealthy. 

Reuvein added:

"Certainly now I need to donate the full sum stipulated in the Torah"

The kohein replied that indeed the Mishna rules that a person who becomes wealthy between a vow and paying the sum required by that vow, is in fact obligated to pay the official amount assigned in the Torah, even though that person had been poor at the time the vow was made.

''דף י''ח ''עדותו של עיור בבית דין        

Page 18  Mesectas Arachin

''The Testimony of a Blind Person "

Avraham resided in Yerushalyim. One nice day, he and a friend noticed a thief breaking into an apartment and stealing a silver goblet. Avraham and his friend hurried to inform the apartment owner.

After the thief was caught with the stolen goblet, he was brought before the judges at the Bais Din. The two eidim, the witnesses came to testify against the thief.

The thief asserted:

" Avraham is pasul le'eidut, invalid to testify, because I heard that since the theft, Avraham became blind and people who are blind are pasul le'eidut."

Avraham replied:

" It is true that I suffered from a disease that had left me temporarily blind.

However, thanks to Hashem's mercy, I have fully recovered and now my vision is excellent."

The Mishnah states that an individual who went temporarily blind between the time of witnessing an incident and the moment of testimony in court, is able to offer valid testimony. 

Only an individual who was blind at the time of the incident or at the time of the trial, is deemed invalid to provide testimony.

 ''דף י''ט ''משקלי עלי        

Page 19  Mesectas Arachin

''Consecrating a Donation by a Person's Weight "

The Mishnah ruled that a person that says:

"Mishkali alai be'zahav" 

"I vow to donate my weight in gold to the Bais Ha'mikdash treasury".....

he is required to donate his weight in gold.

Likewise, if one declares:

"Mishkali alai be'Kesef" 

"I vow to donate my weight in silver to the Bais Ha'Mikdash treasury," he is required to donate his weight in silver.

What is the ruling regarding someone who says:
"Mishkali alai" without indicating an obligation to consecrate gold, silver, copper or any other specific material?

The halacha is that if the individual that made the vow was wealthy and intended to offer a substantial gift, that individual should donate gold.

 ''דף כ'' ''ערכי עלי        

Page 20  Mesectas Arachin

''Consecrating the Value of One's Leg "

An individual who declares: 

“Erki alai” "I vow to consecrate the sum of my own value", 

is required to donate to the Bais Ha'Mikdash the sum the Torah stipulates.

However, if a person says:

“Erekh ragli alai” 

"I vow to consecrate the valuation my own leg 

"is patur lachaluteen, completely exempt, from making a contribution.

What is the distinction between the two vows mentioned above? 

The Torah only cites a sum for an individual who vowed “Erki alai,” i.e., a valuation for an entire body. 

For that reason, one who vows “Raglai alai” 

"I vow to consecrate the valuation my own leg,"

is considered not to have said anything, because the Torah does not establish the valuation of separate limbs or organs. 

However, if an individual stated: “Erekh roshi alai” 

"I vow to consecrate the valuation of my head," 

is obligated to pay, because a head is considered equivalent to an entire body, since it is impossible to live without a head.