TheYeshiva.net - Rabbi YY Jacobson

Rambam Hilchos Talmud Torah Chapter 7

Thursday, Aug 13, 10:00am EST

47 min

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Class Summary:

This class in Rambam the laws of Talmud Torah, chapter seven, wil be presented on Thursday Parshas Reah, 23 Av, 5780, August 13, 2020, streaming live from Rabbi Jacobson's home in Monsey, NY

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B
ben -3 years ago
didn't the Vilna Gaon place the Alter Rebbe in cherem?
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M
Menachem -3 years ago
Dear Rabbi Y.Y. Jacobson
Can you please show us which Rambams your using for your shiurim?
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M
Moshe -3 years ago
Maybe the snake was also a messenger
of Hashem?
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M
Moshe -3 years ago
Mar Zutra put himself in nidui first
Iike the unintentional muderer gets to take his teacher to the ohr miklot
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Anonymous -3 years ago
Story about halacha 8
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SM
Sara Metzger -3 years ago
Someone asked ...
How do descendants of excommunicated Jews know whether or not they are descendants of that ban and how do they remove it from themselves?
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S
Sara -3 years ago
Are there stories of people who were banned, Examples? And if yes, what did they do?
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- S
  Sara -3 years ago
  I see the the categories of what a person could have done now, in Chapter 6, the 24 things...
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  - S
    Sara -3 years ago
    If you explained this, I missed it. Where did these 24 transgression categories come from? Where did Rambam get them from? How were they determined?
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    - M
      Moshe -3 years ago
      Rabbi YY mentioned yesterday that the Rambam collected the 24 from all over Tanach abd Gemora.
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- M
  Moshe -3 years ago
  even today if a person doesn't show after 3 ssummed to a proper beis din, he is held "in contempt", a lesser form of cherem. Enforcement and compliance by all is another matter.
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S
Sara -3 years ago
Really?
Lashes were actually given if nasi, etc sinned/transgressed?

Never heard the word excommunicated in reference to Judaism, Always thought it was related to Christianity. Interesting
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- M
  Moshe -3 years ago
  Christians and other religions took much from us.. like reincarnation.
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M
Moshe -3 years ago
lesser and greater cherems today?
This chaptet discusses the various aspects of cherem.

Consider the current pandemic.

We were, or some still are, prevented from going to a minyan, going to shul, learning as.a group in person, doing in person commerce with each other, even having guests to make a mizumin, etc (query whether, if online commerce or learning or zoom existed in the time these cherems were used, they, too, would have been included in a ban)?

It seems that the One who sent this pandemic has put the whole world into a cherem of sorts. And America and the yidden disproportionately represented.

If the purpose of a cherem is to get the offender to do teshuva, I say we have all done teshuva, recognized now what's important and what's not, what's kosher abd whats not and we should all therefore be fully and immediately released from this pandemic as well as the 2,000 year cherem of this longest darkest golus now!
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- M
  Moshe -3 years ago
  notice also the "social distancing" of 6 feet also in the halacha.
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DHK
Dr. Heshie Klein -3 years ago
Chapter 6 – Halacha 3 is not congruent with Halacha 14:18
The Rambam, in Halacha 3, says, A Talmid Chochom should avoid walking where people usually go, in order to avoid putting a tircha (a burden) on people, which would cause them to have to stand up for him if they see him.

If one sees a Talmid Chochom, he is obligated to stand.

It reminds me of Reb Zecharya ben Akulis, whose “excess humility” caused the churbon of the second Bais HaMikdash.

Why does the Rambam consider standing up for a Talmid Chochom as a burden, if it’s a Mitzvah? Aderabah, I would think it’s a chance to give people an opportunity to do another Mitzvah, rather than a burden.

The 18th reason that Rambam enumerates in halacha 14 for putting a person into Cheirem is:

“a person who prevents the many from performing a Mitzvah.”

What about the Talmid Chochom who takes a roundabout way to his Yeshiva, and thereby prevents the many people on his direct route, from performing the Mitzvah of standing for a Talmid Chochom, even though the person may consider it a tircha.

Many Mitzvos require tircha (effort) on the part of the person.

If you do a Mitzvah with your full heart, then you do not perceive it as a tircha, rather as an opportunity to get closer to Hashem. If, on the other hand, you consider it a tircha, still, mitoch shelo lishmah, bah lishmah.

The Lubavitcher Rebbe, zt’l, sent thousands of shluchim around the world, and he instructed them to (my words-) be matriach people to put on tefillin. He wasn’t worried about putting a tircha on the non-frum people who were his target. And look at his amazing results!

Once a Talmud said to his Rebbi, I know you have to go to the airport today, and I need to do a mitzvah. Can I drive you to the airport?

The Rebbi said, “Please don’t make me the victim of your mitzvah.”
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- M
  Moshe -3 years ago
  Heshie: perhaps the idea of standing up as a mitzvah is not a mitzvah dorisa or derabbbonin. The word mitzvah used in many ways. Perhaps here it means just a good deed. The chocham walking in and out of a beis medresh would cause endless and repeated interruptions if all stood each time . Moreover, something repeated so often loses its significance.
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  - DHK
    Dr, Heshie Klein -3 years ago
    Moshe, Thank you for your thoughtful response.
    
    Standing up is a Mitzvah and a Halacha:
    
    “Mip’nei seivah takkum, v’hodartah p’nei zakein” is a d’oraisha (Vayikra 19:32), as quoted by the Rambam in Hilchos Talmud Torah, Chapter 6, Halacha 1, where the Rambam says it means one has to stand for a chochom.
    
    I agree with you that talmidim having to stand every time the Rebbi walks in and out of the beis medrash would cause endless and repeated interruptions, and that in such a case, the standing would lose its meaning and significance. A very good point – things that are repeated too frequently become robotic, and a number of the nevi’im chastise the people when they convey this exact same message from Hashem – “I don’t want your korbonos or your ketores because you are doing these things by rote, and your hearts are not in them.”
    
    However, I am referring to the issue of the chochom going out of his way to walk through a sparsely populated path on his way to the beis medrash, so that less people will have to stand as he walks by, instead of taking the direct, shorter, most traveled route, in order to avoid putting a tircha on the people along that most traveled route, which is more densely populated. Each person along that shorter route would have to stand only once, when the chochom passes by within their 4 ahmos. That is the “tircha” I am referring to.
    
    If the chochom would choose the shorter, more densely populated path, he would be giving more people the opportunity to do a mitzvah and thereby helping them to get closer to Hashem. And in this way, the chochom would be mekayim the mitzvah of being "a light unto the nation(s)."
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- Anonymous -3 years ago
  Sometimes should make them stand up for you- dependent on intention
  
  Kovetz
  
  אין ראוי לת"ח שיטריח וכו' וחכמים היה מקיפין והולכין וכו'. וגרסינן ירושלמי בכורים פרק ג' הל' א' כמה צריך אדם לעמוד מפני זקן שמעון בר רבא בשם ר"י פעמים ביום ר"א אומר פעם אחת ביום לא כן תני רשב"א מניין לזקן שלא יטריח ת"ל זקן ויראת וכו' ע"ד דר"י ניחא ע"ד דר"א לא יקום כל עיקר ר"י בר אחא בשם ר"א דלא יחמי סייעתא דסבין ועבר קומיהן בגין דיקומון לון מן קמיה דלא יטריח לסבין, מלשון זה משמע דוקא לסבין שלא יטריח אבל לבחורים לית לן בה, ורבינו לא הביא הך חילוקא. וראיתי בספר צרור הכסף בליקוטים (דף קל"ג ע"ב) הביא לירושלמי הזה והקשה מהא דאיתא במדרש פ' בהעלותך על קרא דאספה לי שבעים איש וכו' אמר רב כשהייתי רואה סיעה של ב"א הייתי הולך בדרך אחרת שלא להטריח עליהם כשאמרתי דברי לפני ר"מ א"ל צריך אתה לעבור לזכותם ע"כ. וא"כ קשה על רבינו הך חילוקא. אמנם יראה מלשון רבינו כמ"ש עוד שם בס' הנ"ל לחלק דהירושלמי איירי בלא צריך לעבור שם משא"כ במעשה דר"א כוונתו היה לילך דרך שם וכיון שראה הסיעה עיקם הדרך וע"ז אמר שכה"ג צריך לעבור לזכותם להרגילם ביראת שמים, וכן מדוקדק בלשון רבינו וכ"מ בתלמודא דידן בקידושין (דף ל"ג:) דמקשה תלמודא על הא דאמר אין ת"ח רשאי לעמוד מפני רבו אלא שחרית וערבית מהא דאמר רשב"א מניין לזקן שלא יטריח ואי אמרת שחרית וערבית בלבד אמאי לא נטרח חיובא הוא ומשני כמה דאפשר ליה לא נטרח, הרי דתליא מלתא בדאפשר ליה, והנה לפ"מ דמשני בירושלמי דזקן לא יטריח מיירי דלא יחמו סייעתא דסבין ויעבור קומיהן ל"ק כלל קושית הגמרא דהא התוס' כתבו שם ד"ה אין דוקא תלמידים
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  - DK
    Dr.Heshie Klein -3 years ago
    I'm not sure what point you are trying to make. I find that, for me, quoting a full page of text in Hebrew or Aramic, makes it difficult for me to understand. I would be happy to hear YOUR WORDS AND YOUR THOUGHTS, in ENGLISH. I read the entire paragraph you quoted and I sitll don'tunderstand what your point is.
    
    Nonetheless, I do appreciate that what I wrote inspired you to write to me.
    
    Thank you for that!
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Anonymous -3 years ago
Halacha 4
Perhaps another answer based on the Shulchan Aruch Harav we had earlier.
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Anonymous -3 years ago
Emunah Vetorah

חכם זקן בחכמה וכן נשיא או אב בית דין שסרח אין מנדין אותו בפרהסיא. מיירי שעבר שנכשל ועכשיו חזר בתשובה וידוע לבית דין שכן, רק החכם מתבייש בתשובתו אבל חכם שעומד במרדו תורתו פלסתר והוא כקדשים שנפל בהם מום וגרוע מינה שאין בו קדושה כלל שמחלל תורתו ואין להתחשב בו או לכבדו כלל, ועיין בברכי יוסף ר"ס רמ"ג שאם יש בידו חילול השם אסור לשמוע מפיו דברי תורה ולסמוך על הוראתו, ובמחבר שם (ס"ק ג) שת"ח המזלזל במצוות שאין בו יראת שמים הרי הוא כקל שבציבור.
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Anonymous -3 years ago
Halacha 1
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Anonymous -3 years ago
Halacha 5
Rav Sheinberg

MIshnas Chaim hakdama chagiga

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Anonymous -3 years ago
Halacha 13

Lichora meduyak that doesn't say can't be mochel rather it is assur. The mechila helps because torah delay, however, there is a bizayon to the torah.

Also see that even though there was a bizayon to the torah it still helps mechila. Could have thought have to ask mechilah from the torah. The answer is that the talmid chacham who is the manifestation of the glory of the torah in this world is the baalim on the torah to forgive its insult.
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