THE NEFF FAMILY MASECHES BERACHOS
prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
BERACHOS 2-3 - The first two Dafim in Shas, the start of the 12th Dafyomi cycle, have been dedicated anonymously by a reader in Switzerland.
(a) Some hold that there are three Mishmaros of angels every night. What do others say?
(b) What problem do we now have with Rebbi Eliezer in our Mishnah, who gives the final time for the Sh'ma as 'until the end of the first watch'? What ought he to have said?
(c) We answer that he holds that there are three Mashmaros. Why did he then refer to the end of the first watch, and not state specifically 'until four hours'?
(d) What is therefore the significance of the Pasuk in Yirmiyah "Hash-m mi'Marom Yish'ag", when does it occur?
(a) If one can recognize the first watch by the donkeys braying the dogs barking (respectively), what happens at the third watch?
(b) The beginning of the first watch is the advent of night and the end of the third, the advent of day (neither of which require a sign). Why then, does Rebbi Eliezer see fit to give a sign?
(c) Alternatively, he is referring to the end of the watches. Why then does he need to give a sign at the end of the third watch?
(d) What does Hash-m say by each Mishmar?
(a) Rebbi Yossi once entered one of the ruins of Yerushalayim to Daven, and Eliyahu waited for him at the entrance until he concluded his Tefilah. What did Rebbi Yossi reply when Eliyahu greeted him with the words 'Shalom alecha, Rebbi'?
(b) What did ...
1. ... Eliyahu remark in connection with the fact that Rebbi Yossi had Davened in a ruin?
2. ... Rebbi Yossi reply?
(c) How did Eliyahu counter that?
(d) Which three things did Rebbi Yossi learn from this episode?
(a) In answer to Eliyahu's query, Rebbi Yossi informed him that he heard a Bas Kol (a Heavenly Voice) cooing like a dove. What did the Bas Kol declare)?
(b) What did Eliyahu comment on that? How often does the Bas Kol make this declaration?
(c) And what did he tell him about Hash-m's reaction when Yisrael enter the Batei Keneisi'os and the Batei Medrashos, and loudly proclaim "Amein, Yehei Shemei ha'Gadol Mevorach ... "?
(a) Two of the three reasons given by the Beraisa why one should enter a ruin are because of suspicion and because of danger. What is the third?
(b) What does the Tana mean by ...
1. ... suspicion?
2. ... danger?
(c) Seeing as there is the reason of danger, why does the Tana need to add the reason of suspicion?
(a) How do we answer the Kashya why we need the reason of suspicion, since we have the reason of demons?
(b) How do we counter the Kashya that if that is so, the reason of suspicion does not apply either?
(c) In the same vein, why do we need the reason of ...
1. ... collapse? Why will the reasons of suspicion and demons not suffice?
2. ... demons, when we have the reasons of suspicion and collapse?
(d) How might we answer the last Kashya even when there is only one person?
(a) According to Rebbi in a Beraisa, the night comprises four Mishmaros. What does Rebbi Nasan say?
(b) How does Rebbi Nasan learn this from the Pasuk in Shoftim, which, in connection with the story of Gideon, refers to 'the middle watch'?
(c) How does ...
1. ... Rebbi counter this?
2. ... Rebbi Nasan refute Rebbi's answer?
(a) How does Rebbi now prove that there are four Mishmaros based on the two Pesukim in Tehilim "Chatzos Laylah Akum ... " . and "Kidmu Eynai Ashmuros"?
(b) How does Rebbi Nasan initially explain those Pesukim, based on Rebbi Yehoshua in the Mishnah later, who explains that it was the way of kings to arise in three hours?
(c) Rav Ashi answers 'Mashmarah u'Palga Nami Mishmaros Kari l'hu'. What does he mean by that?
(a) What does Rebbi Z'rika ... Amar Rebbi Yehoshua ben Levi permit one to say in front of a dead person?
(b) According to one Lashon, Rebbi Aba bar Kahana explains that this is only meant to exclude Divrei Torah. Why may one not say Divrei Torah in front of a Meis?
(c) What do others quoting Rebbi Aba bar Kahana say?
(d) Why is this statement, which has no direct connection to the Sugya, cited here?
(a) We query the earlier statement that David used to rise at midnight from the Pasuk in Tehilim "Kidamti ba'Neshef Va'ashave'ah". Based on the Pasuk in Mishlei "be'Neshef be'Erev Yom... ", when did he used to get up?
(b) To answer the Kashya, how does Rav Oshaya Amar Rav Acha interpret "Chatzos Laylah Akum ... " by combining it with "Kidamti ba'Neshef"?
(c) According to Rebbi Zeira, David would doze like a horse till midnight and strengthen himself like a lion from midnight and onwards. How does Rav Ashi answer the Kashya by dividing the night into two parts? What did he do before midnight and what did he do afterwards?
(a) We also query the earlier translation of Neshef as nighttime from the Pasuk in Shmuel "Vayakem David me'ha'Neshef ad ha'Erev". How do we initially translate that Pasuk?
(b) If, as we suggest "Neshef" in the latter Pasuk also means nighttime, Why does the Pasuk say "me'ha'Neshef ad ha'Erev le'Macharasam", and not "me'ha'Neshef ad ha'Neshef"?
(a) We ask that, if Moshe could not discern the exact moment when midnight was, how could David ha'Melech have known it? Based on the premise that "ka'Chatzos" means 'at around midnight', what makes us think that ...
1. ... Hash-m could not possibly have told Moshe 'ka'Chatzos'?
2. ... Moshe did not know when midnight was?
(b) We initially answer Chasida that David ha'Melech, like Moshe Rabeinu, could not possibly have known on his own the exact moment of midnight. And that his knowledge was based on a statement of Rav Chana bar Bizna Amar Rebbi Shimon Chasida Which statement?
(c) At dawn-break, the Chachamim would enter and inform David that the people needed Parnasah. What would David reply?
(d) The Chachamim would respond with 'Ein ha'Komeitz Masbi'a es ha'Ari'. What was the second half of their statement?
(e) What does the statement mean?
(a) What would David then instruct them to do?
(b) There followed four stages, all contained in the Pasuk in Divrei ha'Yamim "ve'Acharei Achitofel, Benayahu ben Yehoyada, ve'Evyasar, ve'Sar Tzeva la'Melech Yo'av". If, as Rav Yosef explains, Achitofel represented the war-ministry, and Benayahu ben Yehoyada, the Sanhedrin, what was the significance of Evyasar and Yo'av?
(c) Why were the 'Urim ve'Tumim' also called the 'K'reisi u'Peleisi'?
(d) From which Pasuk in Tehilim does Rebbi Yitzchak bar Ada (or ... b'reih de'Rav Idi) learn about David's harp?