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Laws of the Calendar
Laws of the Calendar
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Rabbi Yitzḥak said: One who angers his friend, even
only
verbally, must appease him, as it is stated: “My son, if you have become a guarantor for your neighbor, if you have struck your hands for a stranger, you are snared by the words of your mouth… Do this now, my son, and deliver yourself, seeing you have come into the hand of your neighbor. Go, humble yourself [
hitrapes
] and urge [
rehav
] your neighbor”
(Proverbs 6:1–3). This should be understood as follows:
If you have money
that you owe him…
Yoma 87a:11-13
An
additional
dilemma was raised before
the Sages:
What is
the ruling with regard to the obligation
to mention Hanukkah in
the
additional prayer
on Shabbat during Hanukkah or on the New Moon of Tevet, which falls during Hanukkah? The sides of the dilemma are: Do we say that
since
Hanukkah
has no
additional prayer
of its own,
and the additional prayer has no connection to Hanukkah,
we do not mention
it?
Or, perhaps it is
the essence of
the day that is obligated
in the mention of Hanukkah…
Shabbat 24a:5-24b:1
A dilemma was raised before
the Sages:
What is
the ruling with regard to the obligation
to mention Hanukkah in Grace after Meals?
The dilemma is:
Since it is merely an obligation by rabbinic law, do we not mention it? Or, perhaps due to publicity of the miracle, we mention it. Rava said
that
Rav Seḥora said
that
Rav Huna said: One does not mention
it.
And if,
nevertheless,
he comes to mention
it,
he mentions it in
the blessing of
thanksgiving…
Shabbat 24a:2
The Gemara asks:
How could
Rav
act this way? Didn’t Rabbi Yosei bar Ḥanina say: Anyone who requests forgiveness from another should not ask more than three times?
The Gemara answers:
Rav is different,
since he was very pious and forced himself to act beyond the letter of the law. The Gemara asks:
And how could Rabbi Ḥanina act this way
and refuse to forgive Rav, though he asked many times?
Didn’t Rava say:
With regard to
anyone who suppresses his honor
and forgives someone for hurting him, God
pardons all his sins?
Yoma 87b:2
He also said:
Nor was I
ever
inflexible
in exacting
a measure
of retribution against those who wronged me. This is referring to conduct such as that
which Rava said: Anyone who overlooks
exacting
a measure
of retribution against those who wronged him,
all his transgressions are removed from him, as it is stated: “He pardons iniquity and overlooks transgression”
(Micah 7:18), which is homiletically read as saying:
For whom does He pardon iniquity? For he who overlooks transgressions
that others have committed against him.
Megillah 28a:14
MISHNA:
Despite
the fact
that
the assailant who caused damage
gives to
the victim all of the required payments for the injury, his transgression is
not forgiven for him
in the heavenly court
until he requests
forgiveness
from
the victim,
as it is stated
that God told Abimelech after he had taken Sarah from Abraham:
“Now therefore restore the wife
of the man; for he is a prophet, and he shall pray for you, and you shall live” (Genesis 20:7)…
Bava Kamma 92a:4
All eight days of Chanukah one says "For the Miracles" in the grace after meals in the blessing of the land, and in prayer during the blessing of thanksgiving. If one did not say it, one does not return [in order to repeat and make the proper insertion]. (See above chapter 294 paragraph 4 and 5). However, if one remembered while still saying the blessing, as long as one has not said the name of God [in the closing line of the blessing], even if one remembered between the words "You" and "God", one should return [and make the proper insertion]…
Shulchan Arukh, Orach Chayim 682:1-683:1
“A man should appease his friend (i.e., a person whom he wronged) on the Eve of Yom Kippur” - Containing four paragraphs.
Yom Kippur does not atone for sins between a man and his comrad (fellow-man) until he conciliates him. Even if he angered him only in words, he is required to appease him (his fellow-man). And if at first he is not pacified, he (must) return and go to him a second and third time. Each time he should take three men with him, and if on the third time he does not become reconciled he (no longer) is obligated to him…
Shulchan Arukh, Orach Chayim 606:1-4
The
baraita
continues:
On Yom Kippur they read
the portion of
“After the death”
(Leviticus 16)
, and they read as the
haftara
the portion of
“For thus says the High and Lofty One”
(Isaiah 57:14–58:14), which deals with fasting and repentance.
And during the afternoon
service they
read from
the portion detailing
forbidden sexual relations
(Leviticus 18) to convey the severity of these transgressions, so that if anyone transgressed any of these prohibitions he will repent on Yom Kippur…
Megillah 31a:11
The
baraita
continues:
On Purim
they read the portion of
“And Amalek came”
(Exodus 17:8–16).
On the New Moon
they read the portion of
“And in the beginnings of your month”
(Numbers 28:11–15). When
the New Moon occurs on Shabbat, they read as the
haftara
the portion that concludes with
“And it shall come to pass that every New Moon,
and every Shabbat, shall all flesh come to bow down on the ground before Me” (Isaiah 66), as it mentions both Shabbat and the New Moon. When the New Moon
occurs on Sunday, on the previous day,
i.e…
Megillah 31a:18
This challenge is rejected:
How can you compare? There, actually, even on Shabbat,
the prayer leader
need not
repeat the prayer, just as the prayer is not repeated any other evening.
It was the Sages who instituted
repetition of the prayer
due to
concern for potential
danger.
The Sages sought to slightly delay those leaving the synagogue to enable people who came late to leave together with the rest of the worshippers. This was necessary because synagogues were often located beyond the city limits, and it was dangerous to walk alone at night…
Shabbat 24b:3
Rav said: The
ne’ila
prayer exempts
one from
the evening prayer.
Since one recited an added prayer after the afternoon prayer, when darkness fell, it serves as the evening prayer. The Gemara comments that
Rav
conforms
to his
line of
reasoning
above,
as he said: It is an added prayer, and since he has prayed it he needs no further
prayer in the evening.
Yoma 87b:12
The Gemara asks:
On
the
Ninth of Av itself, what do we read as the
haftara
? Rav said:
The portion containing the verse
“How
did the faithful city
become a harlot?”
(Isaiah 1:21). The Gemara asks:
What Torah portion
do they read?
It is taught
in a
baraita
that
others say:
They read the portion containing the verse
“But if you will not hearken to me”
(Leviticus 26:14).
Rabbi Natan bar Yosef said:
They read the portion containing the verse:
“How long will this people provoke me?”
(Numbers 14:11)…
Megillah 31b:2
Come
and
hear
another proof: On
or
of Yom Kippur, one recites seven
blessings in the
Amida
prayer
and confesses
his sins; in
the morning prayer, one recites seven
blessings
and confesses; in the additional prayer, one recites seven
blessings
and confesses; in the afternoon prayer, one recites seven
blessings
and confesses; in the evening
prayer,
one recites
an
abridged
version of the standard
Amida
prayer of
eighteen
blessings, as the people are weary from fasting…
Pesachim 3a:7
Rabbi Ḥanina ben Gamliel says in the name of his forefathers: One recites
the complete
eighteen
blessings,
due to
the fact that he is
required to recite
havdala
in
the fourth blessing of the
Amida
:
Who graciously grants knowledge.
Havdala
cannot be inserted into the abridged version. Evidently, Rabbi Ḥanina ben Gamliel does not agree with Rabbi Eliezer’s ruling that one recites
havdala
in the blessing of thanksgiving, one of the final three blessings of the
Amida
prayer…
Niddah 8b:3
One says
Havdalah
over the cup (of wine) but one does not say the benediction over the spices even if it (Yom Kippur) falls on the Sabbath. We (say a) blessing over the light, but we do not say a blessing after Yom Kippur on the light which they brought forth now from stones (i.e., sparks). Some say that we do say the benediction over the first fire which was ignited by this spark and onward. A Jew who lights the candle from the fire of a non-Jew does not (say a) blessing over it at the close of Yom Kippur even though at the end of the Sabbath we do bless it…
Shulchan Arukh, Orach Chayim 624:3-5
17. A mourner or an excommunicant that is going on the road is allowed to wear shoes and when he reaches the city, he takes them off. And so too on Tisha B'av.
Note (Rema): And same in a place that we dwell amongst Gentiles, he does not take off unless on a Jewish street, and so is the custom. [Tur and Haagos Maimoni, Haagos Mordechai beginning of the first Chapter].
18. There is one who says not to sleep on the night of Tisha B'av with his wife in (the same) bed. And the matter is fitting to do because "go go" (i.e…
Shulchan Arukh, Orach Chayim 554:17-21
The (legal) distinction that there is between Tisha B'av to the other fasts, and in it there are 4 paragraphs.
All are obligated to fast on these Four fasts, and it is forbidden to break the fence (i.e. not fast)
Rema: However, those who are pregnant or nursing that are very distressed, do not fast [Hagaos Maimoni and the Maggid Chapter 5]. And even if they (the above) are not distressed, they are not obligated to fast, rather customarily they are strict. (This lack of obligation for those in a lack of distress) is specifically on the 3 fasts, but Tisha B'av…
Shulchan Arukh, Orach Chayim 550:1-2
The Gemara asks:
Is that so? Didn’t Rav see a certain man planting flax on Purim, and cursed him, and
the man’s
flax never grew.
The Gemara answers:
There,
the man
was
obligated to observe Purim
on that day
that he planted the flax. Therefore, it was certainly prohibited to perform labor.
Rabba, son of Rava, said
a different answer to the question:
Even
if
you say
that Rabbi Yehuda HaNasi planted the sapling
on his
own
day
of Purim, i.e…
Megillah 5b:8-11
Rav Ḥana bar Bizna says
that
Rabbi Shimon Ḥasida says: Any fast that does not include
the participation of some
of the sinners of the Jewish people is not a fast, as the smell of galbanum is foul and
yet
the verse lists it with the ingredients of the incense. Abaye says
that this is derived
from here:
“It is He Who builds His upper chambers in the heavens
and has established His bundle on the earth”
(Amos 9:6), i.e., when the people are united as a bundle, including their sinners, they are established upon the earth.
Keritot 6b:18
Laws of the Calendar
דיני הלוח העברי
General Laws of Prohibited Work on Shabbat
Laws of Desecrating Shabbat for the Sake of Saving Lives
Rabbinical Shabbat Prohibitions
Laws of Shabbat Lights
Laws of Work Done on Shabbat
Main and Sub Categories of Work
Laws of Plowing on Shabbat
Laws of Planting on Shabbat
Laws of Reaping on Shabbat
Laws of Gathering on Shabbat
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