ב"ש אומרים פטור אדם אשתו בגט ישן, ובית הלל אוסרין. ואיזהו גט ישן? כל שנתייחד עמה מאחד שכתבו לה
Tuesday, June 17, 2008
Tuesday, June 10, 2008
גיטין עט:א, פרק הזורק
היתה עומדת על ראש הגג, וזרקו לה, כיון שהגיע לאויר הגג, הרי זו מגורשת.
הוא מלמעלה, והיא מלמטה, וזרקו לה, כיון שיצא מרשות הגג, נמחק או נשרף, הרי זו מגורשת
Friday, May 23, 2008
Method
Many years ago I purchased my first set of Seforim. It was a "Shulchan Aruch HaRav" which I had mistaken for a "Shulchan Aruch." I was not anywhere near able to read it at that time but I hoped to work through it word by word. I didn't, but I should have. At the time it seemed impossible. I did realize that purchasing seforim was much more economical than purchasing "books" and I began to build my library not based on my ability but rather on my expectations of myself.
It was only later after signing up for online shiurim on Hilchos Shabbos did I implement my plan to sit down in front of the Shulchan Aruch and work through it word by word. In doing so I was able to reach the point where I could learn inside the text, especially when I was familiar with the topic. Today I can generally follow along in most seforim, but the Gemara has a great deal more Aramaic and my goal now is to discipline myself to better quire the language skill necessary to be successful.
I believe that others might benefit from this approach, so here are my suggestion.
1. Get a notebook. Each time you look up a word that you don't know write it down. It may allow you to quickly look up a word you know you've already run across, but more importantly it will help you remember. Don't worry if you find it easier to look a word up in the dictionary again than in your notebook, the process help you remember. When you look a word up again, write it down again. Keep track of the location you are studying in the margin of the notebook to give the words a little context. While it might not always be efficient to look up a word in your notebook, it does serve as a map of difficult words as you review the text it is based on.
2. Invest in dictionaries. My first dictionary was Jastrow's which I got from my wife on my 21st Birthday. I have a link to an online copy but I highly recommend purchasing one so they keep printing it. It's very useful and relatively inexpensive. My next recommendation is "the Practical Talmudic Dictionary" available from Feldheim. It is great because it will often locate not only the keyword you are looking for but an entire phrase. It is much more useful than it's predecessor, "the Impractical Talmudic Dictionary" (I'm sorry I couldn't resist). It is actually largely adapted from the "Aramaic Hebrew Dictionary" which has been expanded to the "Aramaic Hebrew English Dictionary" by Rabbi Ezra Zion Melamed. This is a great work as well, it is exhaustive like Jastrow and clear and crisp like the PTD. It can be a little difficult to locate words at times because of how it is alphabetized. While these works are geared towards the Talmud, I began learning Shulchan Aruch. While many dictionaries of Modern Hebrew didn't always reflect Hebrew used in classic seforim, Reuben Alcalay's "The Complete English Hebrew Dictionary" often had what I needed. I have also found cases where a Yiddish dictionary is handy since terms that are of recent origin or transliterated from other languages seem more likely to vary in modern Hebrew. Finally a book on Roshei Teivos (abbreviations) would be helpful but some of the works already listed and others I will mention have enough that I generally don't need one.
3. Nekudos. When possible try to get menukad versions, those with vowels printed. You will be able to converse much more intelligently if you learn to pronounce the words correctly rather than fake you way through it (like I did initially). In addition to the Artscroll's Gemara which give a vowelized original line by line with the translation, Tuvia's publishes a number of Gemara's which have the standard Vilna page with vowels for not only the Gemara but Rashi and Tosephos. There are versions of the Chayei Adam, Mishneh Berurah, and Kitzur Shulchan Aruch available with nekudos. I have a pocket sized set of Shulchan Aruch (which does not include commentaries) which is menukad but I do not know if it is still available.
4. Translations. It helps to have translations to narrow down the meaning when the usage is ambiguous or cannot be found. It also helps you get a feel for the flow of the language. Most importantly it keeps your understanding on the right track. Artscroll publishes the Talmud in English, Moznaim the Mishneh Torah, Feldheim the Mishnah Berurah. Kehot has a number of volumes worth of the Shulchan Aruch HaRav translated. Judaica Press has several volumes worth of the Chochmas Adam translated and there are several translations of the Kitzur Shulchan Aruch.
5. Perseverance. No excuses. Forget 2-4. You can make real progress with just a notebook, your sefer, and a dictionary (and a pen).
Give it a try. If it works for you too, please let me know.
It was only later after signing up for online shiurim on Hilchos Shabbos did I implement my plan to sit down in front of the Shulchan Aruch and work through it word by word. In doing so I was able to reach the point where I could learn inside the text, especially when I was familiar with the topic. Today I can generally follow along in most seforim, but the Gemara has a great deal more Aramaic and my goal now is to discipline myself to better quire the language skill necessary to be successful.
I believe that others might benefit from this approach, so here are my suggestion.
1. Get a notebook. Each time you look up a word that you don't know write it down. It may allow you to quickly look up a word you know you've already run across, but more importantly it will help you remember. Don't worry if you find it easier to look a word up in the dictionary again than in your notebook, the process help you remember. When you look a word up again, write it down again. Keep track of the location you are studying in the margin of the notebook to give the words a little context. While it might not always be efficient to look up a word in your notebook, it does serve as a map of difficult words as you review the text it is based on.
2. Invest in dictionaries. My first dictionary was Jastrow's which I got from my wife on my 21st Birthday. I have a link to an online copy but I highly recommend purchasing one so they keep printing it. It's very useful and relatively inexpensive. My next recommendation is "the Practical Talmudic Dictionary" available from Feldheim. It is great because it will often locate not only the keyword you are looking for but an entire phrase. It is much more useful than it's predecessor, "the Impractical Talmudic Dictionary" (I'm sorry I couldn't resist). It is actually largely adapted from the "Aramaic Hebrew Dictionary" which has been expanded to the "Aramaic Hebrew English Dictionary" by Rabbi Ezra Zion Melamed. This is a great work as well, it is exhaustive like Jastrow and clear and crisp like the PTD. It can be a little difficult to locate words at times because of how it is alphabetized. While these works are geared towards the Talmud, I began learning Shulchan Aruch. While many dictionaries of Modern Hebrew didn't always reflect Hebrew used in classic seforim, Reuben Alcalay's "The Complete English Hebrew Dictionary" often had what I needed. I have also found cases where a Yiddish dictionary is handy since terms that are of recent origin or transliterated from other languages seem more likely to vary in modern Hebrew. Finally a book on Roshei Teivos (abbreviations) would be helpful but some of the works already listed and others I will mention have enough that I generally don't need one.
3. Nekudos. When possible try to get menukad versions, those with vowels printed. You will be able to converse much more intelligently if you learn to pronounce the words correctly rather than fake you way through it (like I did initially). In addition to the Artscroll's Gemara which give a vowelized original line by line with the translation, Tuvia's publishes a number of Gemara's which have the standard Vilna page with vowels for not only the Gemara but Rashi and Tosephos. There are versions of the Chayei Adam, Mishneh Berurah, and Kitzur Shulchan Aruch available with nekudos. I have a pocket sized set of Shulchan Aruch (which does not include commentaries) which is menukad but I do not know if it is still available.
4. Translations. It helps to have translations to narrow down the meaning when the usage is ambiguous or cannot be found. It also helps you get a feel for the flow of the language. Most importantly it keeps your understanding on the right track. Artscroll publishes the Talmud in English, Moznaim the Mishneh Torah, Feldheim the Mishnah Berurah. Kehot has a number of volumes worth of the Shulchan Aruch HaRav translated. Judaica Press has several volumes worth of the Chochmas Adam translated and there are several translations of the Kitzur Shulchan Aruch.
5. Perseverance. No excuses. Forget 2-4. You can make real progress with just a notebook, your sefer, and a dictionary (and a pen).
Give it a try. If it works for you too, please let me know.
כירה שהסיקוה בקש ובגבבא, נותנים עליה תבשיל. בגפת ובעצים, לא יתן עד שיגרוף או עד שיתן את האפר.
בית שמאי אומרים, "חמין עבל לא תבשיל"
ובית הלל אומרים, "חמין ותבשיל."
בית שמאי אומרים, "נוטלין עבל לא מחזירין."
ובית הלל אומרים, "אף מחזירי
איבעיא להו:
האי "לא יתן", לא יחזיר הוא, אבל לשהות משהין, אף על פי שאינו גרוף ו אינו קטום?
ומני הנניה היא, דתניא "חנניה אומר, 'כל שהוא כמאכל בן דרוסאי מותר לשהותו על גבי כירה אע"פ שאינו גרוף ואינו קטום.'"
או דילמא לשהות תנן, ואי גרוף וקטום אין , אי לא לא. וכל שכן להחזיר
ת"ש מדקתני תרי בבי במתני':
(1)"ב"ש אומרים, 'חמין, אבל לא תבשיל' ובית הלל אומרים , 'חמין ותבשיל''
(2)"ב"ש אומרים, 'נוטלין, אבל לא מחזירין' וב"ה אומרים, 'אף מחזירין'"
אי אמרת בשלמא לשהות תנן, הכי קתני:
כירה שהסיקוה בקש ובגבבא משהין עליה תבשיל, בגפת ובעיצים לא ישהא עד שיגרוף או עד שיתן אפר.
ומה הן משהין? "בית שמאי אומרים, 'חמין, אבל לא תבשיל' וב"ה אומרים, 'חמין ותבשיל''
וכי היכי דפליגי בלשהות פליגי נמי בלהחזיר, ש"בית שמאי אומרים, 'נוטלין, אבל לא מחזירין' וב"ה אומרים, 'אף מחזירין'"
אלא אי אמרת להחזיר תנן, הכי קתני:
כירה שהסיקוה בקש וגבבא מחזירין עליה תבשיל, בגפת ובעעים לא יחזיר עד שיגרוף או עד שיתן אפר.
ומה הן מחזירין?"בית שמאי אומרים, 'חמין, אבל לא תבשיל' ובית הלל אומרים, 'חמין ותבשיל''
"בית שמאי אומרים, 'נוטלין, אבל לא מחזירין' ובית הלל אומרים, 'אף מחזירין'" הא תו למה
?!
To Be Continued....
בית שמאי אומרים, "חמין עבל לא תבשיל"
ובית הלל אומרים, "חמין ותבשיל."
בית שמאי אומרים, "נוטלין עבל לא מחזירין."
ובית הלל אומרים, "אף מחזירי
איבעיא להו:
האי "לא יתן", לא יחזיר הוא, אבל לשהות משהין, אף על פי שאינו גרוף ו אינו קטום?
ומני הנניה היא, דתניא "חנניה אומר, 'כל שהוא כמאכל בן דרוסאי מותר לשהותו על גבי כירה אע"פ שאינו גרוף ואינו קטום.'"
או דילמא לשהות תנן, ואי גרוף וקטום אין , אי לא לא. וכל שכן להחזיר
ת"ש מדקתני תרי בבי במתני':
(1)"ב"ש אומרים, 'חמין, אבל לא תבשיל' ובית הלל אומרים , 'חמין ותבשיל''
(2)"ב"ש אומרים, 'נוטלין, אבל לא מחזירין' וב"ה אומרים, 'אף מחזירין'"
אי אמרת בשלמא לשהות תנן, הכי קתני:
כירה שהסיקוה בקש ובגבבא משהין עליה תבשיל, בגפת ובעיצים לא ישהא עד שיגרוף או עד שיתן אפר.
ומה הן משהין? "בית שמאי אומרים, 'חמין, אבל לא תבשיל' וב"ה אומרים, 'חמין ותבשיל''
וכי היכי דפליגי בלשהות פליגי נמי בלהחזיר, ש"בית שמאי אומרים, 'נוטלין, אבל לא מחזירין' וב"ה אומרים, 'אף מחזירין'"
אלא אי אמרת להחזיר תנן, הכי קתני:
כירה שהסיקוה בקש וגבבא מחזירין עליה תבשיל, בגפת ובעעים לא יחזיר עד שיגרוף או עד שיתן אפר.
ומה הן מחזירין?"בית שמאי אומרים, 'חמין, אבל לא תבשיל' ובית הלל אומרים, 'חמין ותבשיל''
"בית שמאי אומרים, 'נוטלין, אבל לא מחזירין' ובית הלל אומרים, 'אף מחזירין'" הא תו למה
?!
To Be Continued....
Shabbos 36b English
Mishnah
One may place a cooked dish onto a כִּירָה which is fueled with קַשׁ or with גְבָבָא. [If it is fueled] with גֶפֶת then one may not place upon it until it is raked or until it has ashes are put on it.
Beis Shamai Says: “Hot water, but not a cooked dish.”
And Beis Hillel Says: “Hot water and a cooked dish.”
Beis Shamai Says “They raise it off, but do not return.”
And Beis Hillel Says: “They even return.”
Gemorah
They asked: “This ‘may not place’, is it ‘do not return’ but it may be left even though it is not raked nor is it קָטוּם? And who is it [who holds such an opinion]? It is Chanania as it is taught, ‘Chanania says, ‘All which is like the food of Ben Drosai it is permitted to leave it on top of a כִּירָה even though it is not raked or covered with ash.’” Or perhaps we are taught regarding leaving, and if it is raked or covered with ashes it is permitted and if not it is not [permitted], and all the more so with returning?
Come hear from what he stated, two clauses are in our Mishnah: “Beis Shamai Says: ‘Hot water, but not a dish.’ And Beis Hillel Says: ‘Hot water and a dish.’ Beis Shamai Says ‘They raise it off, but do not return.’ And Beis Hillel Says: ‘They even return.’” If you say correctly that we are taught regarding leaving so he teaches:
One may leave a cooked dish onto a כִּירָה which is fueled with קַשׁ or with גְבָבָא. [If it is fueled] with גֶפֶת then one may not leave upon it until it is raked or until it has ashes are put on it. And what do they leave? Beis Shamai Says: “Hot water, but not a cooked dish.” And Beis Hillel Says: “Hot water and a cooked dish.” And just as they disagree regarding leaving, they also disagree about returning. Beis Shamai Says “They raise it off, but do not return.” And Beis Hillel Says: “They even return.”
But if you say we are taught regarding returning so he teaches:
One may return a cooked dish onto a כִּירָה which is fueled with קַשׁ or with גְבָבָא. [If it is fueled] with גֶפֶת then one may not return upon it until it is raked or until it has ashes are put on it. And do they return? Beis Shamai Says: “Hot water, but not a cooked dish.” And Beis Hillel Says: “Hot water and a cooked dish.” Beis Shamai Says “They raise it off, but do not return.” And Beis Hillel Says: “They even return.”
Why do I need this [last clause] too?
One may place a cooked dish onto a כִּירָה which is fueled with קַשׁ or with גְבָבָא. [If it is fueled] with גֶפֶת then one may not place upon it until it is raked or until it has ashes are put on it.
Beis Shamai Says: “Hot water, but not a cooked dish.”
And Beis Hillel Says: “Hot water and a cooked dish.”
Beis Shamai Says “They raise it off, but do not return.”
And Beis Hillel Says: “They even return.”
Gemorah
They asked: “This ‘may not place’, is it ‘do not return’ but it may be left even though it is not raked nor is it קָטוּם? And who is it [who holds such an opinion]? It is Chanania as it is taught, ‘Chanania says, ‘All which is like the food of Ben Drosai it is permitted to leave it on top of a כִּירָה even though it is not raked or covered with ash.’” Or perhaps we are taught regarding leaving, and if it is raked or covered with ashes it is permitted and if not it is not [permitted], and all the more so with returning?
Come hear from what he stated, two clauses are in our Mishnah: “Beis Shamai Says: ‘Hot water, but not a dish.’ And Beis Hillel Says: ‘Hot water and a dish.’ Beis Shamai Says ‘They raise it off, but do not return.’ And Beis Hillel Says: ‘They even return.’” If you say correctly that we are taught regarding leaving so he teaches:
One may leave a cooked dish onto a כִּירָה which is fueled with קַשׁ or with גְבָבָא. [If it is fueled] with גֶפֶת then one may not leave upon it until it is raked or until it has ashes are put on it. And what do they leave? Beis Shamai Says: “Hot water, but not a cooked dish.” And Beis Hillel Says: “Hot water and a cooked dish.” And just as they disagree regarding leaving, they also disagree about returning. Beis Shamai Says “They raise it off, but do not return.” And Beis Hillel Says: “They even return.”
But if you say we are taught regarding returning so he teaches:
One may return a cooked dish onto a כִּירָה which is fueled with קַשׁ or with גְבָבָא. [If it is fueled] with גֶפֶת then one may not return upon it until it is raked or until it has ashes are put on it. And do they return? Beis Shamai Says: “Hot water, but not a cooked dish.” And Beis Hillel Says: “Hot water and a cooked dish.” Beis Shamai Says “They raise it off, but do not return.” And Beis Hillel Says: “They even return.”
Why do I need this [last clause] too?
Responding to Advise
Due to popular demand, or at least in response to advise from my friends at the "Dixie Yid" and "A Simple Jew Blogs", I am going to experiment with alternative style posts.
In addition to the "classic" style exhibited in my previous efforts I will try posts where the discussion of the Gemara is given in the post itself. These posts will represent an amud of Gemara, while the "classic" style will run from Mishna to Mishnah (once completed).
Additionally I have been asked to consider English content to make this project more accessible. After all those familiar with the Gemara already are less likely to benefit from this project. In so far as it often helps me to write out translations of what I'm working through in Hebrew or Aramaic there is the potential to do so. Translation is a tricky thing however and with the Gemara in particular I do not have sufficient background to do so properly. I therefore will try a two-fold approach that, b"H, will help us improve together.
The first will be to share the method I have used, and am using, to overcome the language barrier. I hope to post on this shortly. I may also occasionally share insights I have received or will receive on how to "לערן".
The second will be to post select translations I have prepared for review. I will also consider posting similar attempts by readers.
In these postings the comment sections are freed up for actual participation. I would enjoy seeing them be utilized to ask question on the Gemara which perhaps other readers will be able to share their insights. Additionally I would like to hear advise from others on Gemara study methods.
Thanks and keep the suggestions coming.
Yirmiahu
In addition to the "classic" style exhibited in my previous efforts I will try posts where the discussion of the Gemara is given in the post itself. These posts will represent an amud of Gemara, while the "classic" style will run from Mishna to Mishnah (once completed).
Additionally I have been asked to consider English content to make this project more accessible. After all those familiar with the Gemara already are less likely to benefit from this project. In so far as it often helps me to write out translations of what I'm working through in Hebrew or Aramaic there is the potential to do so. Translation is a tricky thing however and with the Gemara in particular I do not have sufficient background to do so properly. I therefore will try a two-fold approach that, b"H, will help us improve together.
The first will be to share the method I have used, and am using, to overcome the language barrier. I hope to post on this shortly. I may also occasionally share insights I have received or will receive on how to "לערן".
The second will be to post select translations I have prepared for review. I will also consider posting similar attempts by readers.
In these postings the comment sections are freed up for actual participation. I would enjoy seeing them be utilized to ask question on the Gemara which perhaps other readers will be able to share their insights. Additionally I would like to hear advise from others on Gemara study methods.
Thanks and keep the suggestions coming.
Yirmiahu
Thursday, May 22, 2008
שבת לו:ב, פרק כירה
כירה שהסיקוה בקש ובגבבא, נותנים עליה תבשיל. בגפת ובעצים, לא יתן עד שיגרוף או עד שיתן את האפר.
בית שמאי אומרים, "חמין עבל לא תבשיל"
ובית הלל אומרים, "חמין ותבשיל."
בית שמאי אומרים, "נוטלין עבל לא מחזירין."
ובית הלל אומרים, "אף מחזירין
בית שמאי אומרים, "חמין עבל לא תבשיל"
ובית הלל אומרים, "חמין ותבשיל."
בית שמאי אומרים, "נוטלין עבל לא מחזירין."
ובית הלל אומרים, "אף מחזירין
Inherent Limitations
This format obviously has the huge disadvantage of not having the standard meforshim on the side, and it obviously will have minor stylistic differences to adapt it to this format. As such at most it hope to be is a tool to help familiarize one with the flow of the discussion when one turns to a real Gemara.
Speaking of format, I'm still trying to find out if I can format right to left in my comments without turning the whole to the Hebrew setting.
If you have any suggestions on how to better divide the "comments" or any other comments, please give me an e-mail at yirmiahu@gmail.com
Speaking of format, I'm still trying to find out if I can format right to left in my comments without turning the whole to the Hebrew setting.
If you have any suggestions on how to better divide the "comments" or any other comments, please give me an e-mail at yirmiahu@gmail.com
Subscribe to:
Posts (Atom)