Chidushim on Daf Yomi

ברכות ה,ב

The Ramban says on ואולך אתכם קוממיות that even the Torah allows a doctor to cure, he should not go the doctor.
It is important to realize on what the Ramban is saying this. There will be a time when we will be a hundred times as great, so Hashem brings on us pain from love. This is a test of trust of Hashem, so we don’t want to do anything to stop it through a doctor, only Hashem who brought it on him should cure him.

ברכות ו,א
The gemora says that the tefila is only listened to in a shul. The Baal Haturim on Yaakov Avinu’s dream it says ויקץ יעקב משנתו ויאמר the final letters are צבור indicating we should daven betzibur.

ברכות ז,א
It says Hashem prays, to whom? What is the benefit? Maybe the meaning is to hope.

Tosfas says that Bilom could have said כלם. The Chasam Sofer says it should be מלך – מוח, לב, , כליות thinking, emotions, desire but Bilom wanted to reverse it which is no good as desire (taava) like an animal, would rule over everything.
ויהפוך ה’ את הקללה לברכה Hashem turned it back.
The Ben Ish Chai says that Biom was told, you are suppose to read it like a goy, from left to right.

Hashem pays a tzadik for his good deeds in the next world and his bad deeds in this world, whereas a rasha in reverse that is why a tzadik suffers this world whereas a rasha enjoys himself.

ברכות ז,ב

The Sefer Beis Elokim from the Rav Mabit in Tefila, 2 explains the meaning of:
לעולם יסדר אדם שבחו של מקום ואחר כך יתפלל, does Hashem ch’v need flattery? Avraham Avinu came to realize that when we daven we must keep in mind that Hashem is the Master of the Universe and only he can fulfill our needs. Therefore the reading and writing of Hashem is integrated into one. If we want a matnas chinom we must be aware of this. It says in Shulchan Aruch O’CH 98,5 that a person should not daven because of his good deeds that he has because then they will examine his behavior and actions.-

ברכות ח,א

How do we have elders in Bavel when it says that they will become old in Eretz Yisroel ? The gemora says that they stay in Beis Hamedrash early in the morning and late at night makes them live long. Asks the Meharsha it is still not EY?
Answers the Meharsha that the Beis Hamedrash and Beis Haknesses will become part of EY. It is interesting that even though it is not EY but because they will become part of, it is considered EY, so Moshe Rabbenu before he died, went to learn in the Beis Hamedrash to feel the taste of EY.
The rest of the pasuk quoted needs some explanation כימי השמים על הארץ what does this mean? The Chasam Sofer explains that it refers to Kabolas Hatorah when Hashem lowered the heaven on top of Har Sinai.

Most shuls have two doors to get into, an outside door and an inner door. Why? A person should know that he is entering a holy place, so it gives him between doors time to think it over.

The whole Beis Hamidrash can be considered four amos of halacha. We find that according to the Zohar Hakadash one is not suppose walk in his house four amos without washing his hands in the morning. The Rashba says that the whole room is like four amos.
The Iyun Yaakov on the Ein Yaakov says that Aron was 2 1/2 length by 1 1/2 width and 1 1/2 height.
Either two add up to 4 indicating 2 1/2 in knowledge (bekios) and 1 1/2 in pilpul to arrive to a halacha
I want to say that in every one of the four chalokim in Shulchan Aruch we find something pertaining to four amos. This would tell us to learn the whole Shulchan Aruch.

The gemora that praises to extend our hands to support ourselves for the benefit in this world is a proof to the Rambam Hilchas Talmud Torah (3,10) that a person should have an occupation and not to rely on others to be supported.

The Shlah Hakadash emphasizes the parshiyos meaning that we should lein two times a parasha separated by a פ or a ס and then the targum on it. We can do this in middle of leining, if ten people listen. This might be the connection between the two statements after another. SA O’CH 285,2 says that Rashi can be said in place of the targum but a yirei shomayim should say both.

ברכות ט,א

שלא יאמר אותו צדיק ועבדים וענוי אותם קיים בהם ואחרי כן יצאו ברכוש גדול לא קיים בהם Avraham Avinu should not say that the servitude and affliction was done to them but the coming out from Mitzraim with great wealth was not. In the Haggadah it says ברוך שומר הבטחתו לישראל we thank Hashem for keeping His promise. Asks the Dubna Magid, doesn’t Hashem have to keep his promise on His own? He gives two meshalim.
There was a young man who was working for a man. He wanted to pay him in paper money which the young man refused to accept, saying he wants to get paid in coins. He was trying to convince him that paper money is just as good, but the young man did not want to budge. The man decided to ask the young man’s
father for advice. He told him, my son worked for you, so you must pay him a currency that he values.
The nimshal, the great wealth Hashem promised was the Torah. The Jews at that time did not understand the value of it, so Avraham Avinu said, pay them with a great wealth they appreciate.

There was a young man being trained as a waiter. He was told serve fish and horseradish together, He did not follow the direction and gave on one table fish and on the other table horseradish. The horseradish people were upset where is our fish?
Avraham Avinu said that the same people must get the great wealth who suffered. The emphasis is done to ‘them’ and not to another generation who did not suffer.
Why was there a bizas mitzraim and a bizas hayom?
The Dubna Magid has on this also amashel:
Tho kings decided to battle by picking their strongest fighters to fight in their behalf and the nation whose fighter loses will serve the other.
One fighter turned things around in the last minute. His king got upset at him, why did you give me the fear and feeling that I lost? If their would not be a bizas mitzraim by borrowing kelim, the Jews would have thought that they will not get it.
This might be another answer to the question above that the promise would be kept through bizas hayom
but Avraham wanted them to know right away that the promise is being kept.

The Rabbenu Bechaye in Parashas Korach explains וישמע משה ויפל על פניו and Moshe heard and fell on his face.
Sometimes you tie yourself up to show that Hashem can only help you. He explains that this is the reason we put our feet together by shmoine esrei like malochim. We want to show that without the help of Hashem our feet are tied together and we cannot move. He also explains there that although the goyim do the same with their hands, we do it with our feet representing movement.

ברכות יא,ב

I heard fron Rav Noach Eisick Oelbaum shlita that women are also mechuyov in Birchas Hatorah because it is not a birchas hamitzva but birchas hahodoah, a blessing of praise for being able to learn Torah.
We say, כולנו יודעי שמך folowed by ולומדי תורתך לשמה what is the connection? I think Hashems name is י-ה-ו-ה
stands for היה, הוה, ויהיה was, is and will be reminds us of אמת made up of the first letter, middle letter and last letter. Torah lishma, for its own sake means learning to arrive to the truth. Shimon Hamosini was willing to give up his lives work on interpreting esin when he found one that he could not interpret. Hiow is it that Rebbi
Akiva was able to interpret, to fear the talmidei chachomim, but not him? He felt that it was not necessary to be told as the talmidei chachomim knowledge comes from Hashem whereas Rav Akiva appreciated it because he was originaly an am haaretz.

The Baal Haturim at the end of the aseres hadibros points out that there are 620 letters in it corresponding the 613 mitzvos and 7 mitzvos of bnei noach.
The Rabbenu Bechaye in Sefer Kad Hakemach under the topic Shavuos shows how all 613 mitzvos are implied in the aseres hadibros.

ברכות יב,ב

It says in SA O’CH 113,6 bowing down should be fast whereas straightienng out should be done slowly. Why? By bowing down we show humility, so by straightening out slowly we show that this respect is not a hardship on us. We find a similar thing in SA O’CH 123,3 to step out from shmonei esrei with the left foot first also tefilin on the head, put on with right hand and remove with left hand to show that he enjoys having the tefilin on.

When a talmid chacham is sick, we should feel sick for him. Why a talmid chacham. what about any person? The gemora in Shabbos 32,1 says, a person should pray for mercy not to get sick because if he gets sick, he will need great defenders. This is the reason that Hashem creates the cure before the illness as he might not be worthy to get healed. The Chasam Sofer O’CH 166 explains that we consider ourselves sick to be included in the prayer bur we might not be worthy of it as we are the leg, so include the prayer for a sick talmid chacham who is the head because of his zechus we will also be healed. I explained with a similar logic when on shabbos we say שבת היא מלזעוק ורפואה קרובה לבא Shabbos holds us back from screaning and cure will arrive soon, I think it means that we should feel the illness like our own and scream, but the holiness of shabbos holds us back. The zechus of shabbos by our not screaming should bring the cure.

So the question is why would we mention yetzias mitzraim after Meshiach arrives? The Migdal Eder Haggadah brings a mashel from the Minchas Aaaron:
There was a man who had stomach problems, but it did not bother him because he was poor, so he could only afford a little food which he was able to digest. One day a doctor cured him. He could not show any appreciation because now he desired more food but he could not afford it. When he became rich, he realized then what the doctor did for him and was able to fully appreciated. Similarly we are still in galus and we cannot fully appreciate yetzias mitzraim. When Meshiach will take us out of galus, then we will fully appreciate yetzias mitzraim and want to mention it to praise and thank Hashem for his miracles.

It should be above Yehoshua.

ברכות יג,ב

We find the expression of reward ימיו ושנותיו his days and years will be extended by leining two times Torah and one time targum and over here by extending the saying of echod. Why the double expression which looks the same? The Ben Yehoda explains that assigned days he will live in quality, having a good life and the years extended will be in quantity, giving him additiinal years as he uses his life productively.

In SA O’CH 62, 5 says clearly to place the hands on the eyes in order not be distracted from accepting oul malchus shomayim with a full kavono.
The Avudraham says that שמע is acronym for עול מלכות שמים.
The Shlah Hakadash says that the word shma also means to unite like וישמע שאול את העם Shaul brought the nation together. The Rabbenu Bachaye in Kad Kameach says that people who have a common cause, the same beliefs tend to unite. Unite the nation of Yisroel because we all believe that Hashem or G-d is One G-d.

ברכות יד,א

Rebbi says in Pirkei Avos 2 – איזהו דרך ישרה שיבור לו האדם what is the proper way that one should chose
כל שתפארת לעשיה ותפארת לו מן האדם – whatever is good for him and good for others. Explains the Midrash Shmuel
if there is choice, ben adam lechavero comes before ben adam lamokam because a ben adam lachavero includes ben adam lamokam. We see from the gemora the importance to interrupt krias shma to give shalom.

ברכות יד,ב

The gemora says we should not repeat אמת by saying אמת ויציב why not? There is an interesting argument between the Maharal and the Maharam Shik what comes first אמת or שלום? The Magaram Shik holds the אמת comes first because it says אמת והשלום אהבו. He said this against the reformers based on the pasuk ישעיהו פרק מח
אֵ֣ין שָׁל֔וֹם אָמַ֥ר יְדֹוָ֖ד לָרְשָׁעִֽים: there is no peace, Hashem says to the rashoim. The Maharal says that peace comes first because שלום is name of Hashem whereas אמת is the stamp. The name comes before the stamp. Now we learned in SA O’CH 61,9 not the repeat שמע because it looks like two rashuos., You need permission from two, violating what we are saying that there is only one G-d. Could be that the argument in the
in the gemora is, if this also applies not only to the name but also to the stamp.

ברכות ט,ו

There are four places where we find speech in the performance of a mitzva:
1. krias shma SA O’CH 62,3
2. tefila SA O’CH 101,2
3. leinen for oneself when called up
SA O’CH 141,2
4. repeating the parasha
SA O’CH 285,1

Krias shma should be enonciated preferably such that the one saying it can hear it.
Tefila similar to krias shma and therefore Eli thought that Chana was drunk because the custom was like that but Chana only moved her mouth but was not heard by one being next to her. See Teshuva Meahava 1,13.
According to the GRA the Urim Vetumim lit up כשרה and Eli misread it as שכרה. This needs some explanation as the Tumim is supposed to put the letters together. Maybe he became so distracted and did not have the proper machshovos to make the Tumim function correctly. See Ramban Shmos (28,30).
Leinen it says according to the Mechaber to say it so quietly that you can’t hear it whereas the RMA argues that it should not be worse than tefila. Maybe the Mechaber holds that it might distract the Baal Korei next to him.
Repeating the parasha how to say it is not mentioned but just thinking without saying is usually is not considered speech.

ברכות טז,א

There are two places that need kavono
1. krias shma SA O’CH 63,4 61,4-6
2. tefila SA O’CH 98,1

We are more lenient with krias shma than tefila. The enphasis is on the first parsha because of kabolas oul malchus shomayim, but the main kavono is at the first pasuk such that if he is not mechaven, he must repeat it. He should be mechaven that Hashem is One in the heavens and earth in all four directiions and he is reading krias shma to be yotze it and the name and honor of His is blessed for ever and ever.

ברכות טז,ב

We mentiion Rav’s tefila for benching Rosh Chodash. Our girsa is ימלא ה’ כל משאלות לבנו Hashem should fullfil our whole will of our heart has an alternate meaning that the name of Hashem should be come complete (currently its half but we are asking to become full)) לטובה for the good as sometimes we don’t know what is good for us.

The Ben Ish Chai has another mashel for the yetzer hara:
As a man was limping along, another man came riding on a horse. Having mercy on him, he allowed him to sit on the horse in the front holding on to the rains. When they got into town, the one sitting in the front, says to the other, get off my horse. So at the din torah, he argues this is my horse as I am sitting in the front and holding the rains. The dayan realizes that he wants to take his horse, says we know it belongs to you but you should not have allowed him to sit in the front, holding the rains and take over the horse.
The nimshal is obvious. the yetzer hara arrives as a guest and then he takes over.

The Chasam Sofer gives us an eitza how to fight the yetzer hara.
It says in Tehilim (34,15) ס֣וּר מֵ֭רָע וַעֲשֵׂה־ט֑וֹב בַּקֵּ֖שׁ שָׁל֣וֹם וְרָדְפֵֽהוּ Turn away from the bad and do good look for peace and go after it. He explains that there is always a conflict between the body and soul. We would like to make peace and resolve the conflict. So we should basically cycle through the making of peace and go after. We will create a small conflict between the body and soul by doing something inferior to the body and than make peace by letting the body get used to it. It has to be small such that the body will not get frustrated and reject it.

We all want to do the will of Hashem and what holds us back is the yeast in the dough. The Klei Yokor explains that the yeast makes the dough rise, it is a symbol of gaiva and that brings to sin, so we don’t eat chametz on Pesach. The Radvaz and the Abarbanel say that Chametz resembles the yetzer hara, if a dough is left idle without working on it, becomes chametz. Similarly, if a person is idle from Torah, the yetzer hara will rule over him.

There is an argument between the Rambam and the Ravad Hilchas Teshuva (8,2) what is olam habo. The Rambam holds that the olam habo is after death and the Ravad holds it’s after Techias Hamesim I heard an interesting idea at the time olam habo, we will wear our crown and enjoy the light of the shechina. What is the crown for? It will have precious stones and act like a prism to reflect the light so we could look into it.