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 ....
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.....
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צארטל בת אסתר מלכה
''דף ב' ''מסכת כרתות
Page 2 Mesectas Kreesois
"Mesactas Kreesois"
There are certain punishments the Torah did not place in the hands of the Beit Din to
administer.
Rather, the Torah determined certain cases were punishable by karet (a
penalty of Divine punishment, cutting off of the soul).
Masechet Keritot opens with a
listing of the offenses for which the penalty is karet, as well as the halachot related to
the implementation of the karet punishment — (from the word keritah, “cutting off”).
Rambam posits that there are three types of karet:
“Karet Kal” (mild ‘cutting off’):
where the offender dies before their time, but retains
their place in Olam Haba (World to Come) and still merits techiyat ha’meitim
(resurrection of the dead).
“Karet Chamur” (more serious ‘cutting off’):
where the offender lives a full life, but
does not merit Olam Haba.
“Karet HaChamur Be’Yoter” (the most severe ‘cutting off’):
where the offender’s life
is cut short and their soul is excluded from Olam HaBa.
However, the penalties are different for a Chozer B’Teshuvah (person who has
repented).
According to Rambam in Hilchot Teshuvah, even an individual who was
banned from Olam Haba, can regain that privilege if they were to do teshuva. The
importance of teshuva supersedes all considerations.
Press "read more" right below to see rest of the dafim
''דף ג' ''איך אפשר לעבוד עבודה זרה בשוגג
Page 3 Mesectas Kreesois
"Unintended Practice of Idol Worship
How is it possible for someone to perform an act of Avodah Zarah (idol worship)
unintentionally?
The question is discussed on this daf.
The question does not
pertain to a person who accidentally walks into a house of idol worship, under the
misconception it was a synagogue, and prays to HaShem there. Such an individual
did not commit any aveira (transgression), since the person had no premeditated
intention to bow down to idols.
Rather, the question about unintended idol
worship involves the following scenario:
A
person bowed to an idol, not of their own desire
to do so, but in order to honor an influential
individual, under the mistaken belief that doing
so as a sign of respect is not prohibited.
''דף ד' ''הנחש והעקרב
Page 4 Mesectas Kreesois
"The Snake & The Scorpian"
In Sefer Devarim (Book of
Deuteronomy), the Torah
prohibits acts of sorcery:
“There shall not be found
among you ... a ‘chover
chaver’ (charmer)...”.
A
‘chover chaver’ is an individual
who gathers together various
animals, using sorcery and
whispering charms. Use of
sorcery was prohibited, even
if used to bring together a
snake and a scorpion that
would kill each other and
by their mutual demise
potentially save human lives.
''דף ה' ''איך עשה משה את שמן המשחה
Page 5 Mesectas Kreesois
"How Did Moshe Prepare The Anointing Oil?"
The Shemen HaMish’cha found in the Beit HaMikdash was used to anoint all of the
service vessels, as well as Aharon and his sons.
Every time a new Kohen Gadol
was appointed, or when a new king was appointed from the Davidic line, those
appointees were also anointed with Shemen HaMish’cha.
On this daf, we learn about the process
through which Moshe Rabbeinu prepared
the Shemen HaMish’cha.
Moshe gathered
the various spices, which he blended and
mixed together. Then he soaked the blend
in warm, sweet spring water, until the full
flavor of the fragrant mix was released into
the water. He then poured some oil into the
mixture and cooked it until all of the water evaporated, and only the oil with the
scented essence remained.
Moshe placed the fragrant oil in a service vessel and
set it aside to be saved in perpetuity. According to tradition, all of the generations of
kohanim that served in the Beit HaMikdash used the Shemen HaMish’cha prepared
for them by Moshe Rabbeinu (Based on Rambam’s Hilchot K’lei HaMikdash).
''דף ו' ''סימני ליל ראש השנה
Page 6 Mesectas Kreesois
"Symbolic Foods for Rosh Hashana Eve"
It is customary to eat several “simanim” (symbolic foods) on Rosh HaShanah
eve.
On this daf, Abaye states:
At the start of the year, a person should make
an effort to eat gourd, bean, leeks, beets, and dates.
What is the significance of the tradition to dip apples into honey and say:
“May
it be Your will that the [upcoming] year is good and sweet”?
Rabbi Yeshaya
HaLevi Horovitz (17th century central European great rabbinic scholar, known
as HaSh’la Hakodosh, after his book “Sh’nay Luchot HaBrit”) explained that
eating simanim does not, in and of itself, mean anything.
The simanim are
intended as a wake-up call to encourage each individual to pay attention to the
specific attributes he or she needs to address.
Simanim cause each person to
realize the importance of returning to God and shine a spotlight on the things a
person should pray for during Rosh HaShanah, in preparation for the new year.
Rabbi Shlomo Kluger maintained the simanim of Rosh HaShanah eve are symbols of
the belief that God will grant us a positive judgement and decree a good year for us.
''דף ז' ''סבא כהן והשמן
Page 7 Mesectas Kreesois
"The Grandfather Kohen & The Oil "
Rabbi Shimon the kohen returned home in the late evening. During
the time of the Beit HaMikdash, kohanim were required to maintain
their ritual purity so that they would be able to eat terumah (priestly gifts) in a ritually pure state.
A bottle of oil stood on Rabbi Shimon’s kitchen table. He removed
the cork from the bottle, sprinkled several drops on his palms, and
began to rub the oil drops into both of his hands so the oil would penetrate his skin.
His young grandson asked: “Grandpa, what are you doing?” “The skin on my
hands is dry, so I am rubbing oil into it.” “My skin is dry too” the little boy replied.
In response, Rabbi Shimon took his grandson’s little hands and rubbed them
against the oil on his much larger hands.
When Rabbi Shimon saw his eldest grandson standing by, astonished, Shimon said: “I
know what you’re thinking — that it might be prohibited for me rub oil on your brother’s
hands, because you are not kohanim.
You are my daughter’s children, and because
your father is a Yisrael you are prohibited from deriving benefit from terumah. It is
wonderful you are concerned about these matters.
However, the Gemara states that
once a kohen has used some of terumah oil on himself, it becomes chullin (ordinary,
non-sacred) and then permitted for use by a Yisrael.”
''דף ח' ''הגר והקרבן
Page 8 Mesectas Kreesois
"The Convert & The Offering"
The Mishnah on this daf teaches that a convert is required to sacrifice a korban
(offering) as part of the conversion process.
That being the case, how do converts
complete the conversion process today, given that the Beit HaMikdash no longer
exists — and it is no longer possible to offer a korban?
The Talmud responds
that we learn from a gezeirat hakatuv (Biblical decree) that it is possible to accept
converts in every generation, even in an era when it is not possible to offer a korban.
''דף ט' ''טבילת כלים
Page 9 Mesectas Kreesois
"Ritually Immerswing Utensils"
It is required to immerse in a ritual bath utensils
acquired from a nochri (non-Jew). If a nochri converts
to Judaism, is that ger (convert) then obligated to
immerse his own utensils?
In such a case, immersion is still required, since the
utensils had initially belonged to a nochri.
This case is different—because the utensils remained in the
possession of the same owner. Nevertheless, despite the fact the ger became a
Jew, the obligation to immerse utensils previously possessed by a nochri stands.
''דף י' ''מי יכול להקריב קרבן פסח בטומאה
Page 10 Mesectas Kreesois
"Who Is Permitted To Sacrifice A Paschal Offering While Ritually Impure?"
There is a halacha that states if the majority of a community became t’mai’im
(ritually impure) as the result of tum’at ha’meht (contact with a corpse), then
it is permissible to sacrifice the Korban Pesach (Paschal Offering), while in a
state of tum’ah.
While a person afflicted with tum’at ha’meht was permitted
to offer the Korban Pesach, individuals afflicted with any other type of tum’ah
were prohibited from offering the Korban Pesach.
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