THOUGHTS ON THE DAILY DAF
brought to you by Kollel Iyun Hadaf of Har Nof
Rosh Kollel: Rav Mordecai Kornfeld
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1) THE BLESSINGS IN THE BEIS HA'MIKDASH
QUESTION: The Gemara says that in the Beis ha'Mikdash, the person reciting
the blessings would conclude the blessing with the words, "Baruch Hashem
Elokei Yisrael Min ha'Olam v'Ad ha'Olam...." The people would respond,
"Baruch Shem Kevod Malchuso..." after the blessing. The Gemara explains
that the reason was because "we do not respond 'Amen' in the Beis
ha'Mikdash." Why did they recite a different Chasimah to blessings, and
give a different response to blessings, in the Beis ha'Mikdash?
2) A DECENT OCCUPATION
ANSWER: The MAHARSHA in Sotah (40b) explains that only in this world do we
pronounce the name of Hashem with the name of "Adnus." In Olam ha'Ba,
Hashem's name will be pronounced the way it is written (Pesachim 50a). In
the Beis ha'Mikdash, they said "Ad ha'Olam" (lit. "until the world") to
show that only until the end of this world will we use the name "Adnus" to
refer to Hashem. After this world, the Name will be revealed it its
entirety. That is why in the Beis ha'Mikdash "Baruch Shem Kevod... *le'Olam
va'Ed*" ("*forever*") is the refrain. Since in the blessings uttered in the
Beis ha'Mikdash we allude to the Tetragrammaton as it is *spelled*, we
proclaim that it is *this name that will be used "for eternity," i.e. in
The Maharsha continues that we say "Amen" after blessings because the word
"Amen" alludes to both names of Hashem -- the way that it is written (which
has a Gematria value of 26), and the way that it is pronounced (which has a
Gematria of 65) -- which have a combined value of 91 (the same value as
"Amen"). We do not say "Amen" in the Beis ha'Mikdash because we want to
emphasize the eternity of the ineffable Name and we do not want to allude
to the finite quality of this world (which is represented by the Holy Name
as it is pronounced). We therefore say instead, "Baruch Shem Kevod...
le'Olam va'Ed" (which alludes only to the Holy Name as it is spelled).
(MAHARSHA, Sotah 40b, DH Minayin sh'Ein)
RAV YITZCHAK HUTNER zt'l (Pachas Yitzchak, Yom Kippur) adds that it is for
the same reason that we say "Baruch Shem Kevod Malchuso..." after the verse
"Shema Yisrael...." Normally, we only have in mind the concept of Hashem's
Adnus, His sovereignty, when we mention the name of Hashem in a blessing
our in our prayers (see OC 5). When we say Shema, though, we must also have
in mind the ineffable Name, as it is written (Vilna Gaon, ibid.). Since we
allude to the spelling of that name, we say immediately afterwards, "Baruch
Shem Kevod... le'Olam va'Ed," -- that is, "this is the name that will last
OPINIONS: The Gemara says that a person should teach his child a clean and
simple occupation, such as "Machta d'Talmiyusa." What is "Machta
(a) RASHI explains that "Machta d'Tamiyusa" refers to embroidery, where
lines of stitches are embroidered on top of a material.
(b) The ARUCH explains that it means that a person should be a tailor who
mends clothes, and not one who makes clothes. That way, he will not have to
take the measurements of women for making clothes.
(c) The ROSH and RA'AVAD explain that it is a type of knitting.
(d) TOSFOS RID says that it does not involve clothes at all. "Machta
d'Talmiyusa" is one who makes *needles*.
(Cited in EINAYIM LA'MISHPAT)
3) THE SOURCE FOR NOT INSTITUTING LEAP YEARS OUTSIDE OF ISRAEL
QUESTION: The Gemara says that if there are sages in Israel, then only they
can add an extra month (Adar Sheni) to the year, and not the sages outside
of Israel. The source for this is the verse, "Ki mi'Tzion Tetzei Torah..."
(Yeshaya 2:3). Why, then, does the Gemara in Sanhedrin (11b) cite a
different verse (Devarim 12:5), as cited by Rashi here (63a)? (See Tosfos,
Sanhedrin 11b, end of DH Ein.)
(a) TOSFOS (Shavuos 31a, DH v'Ro'eh) says that it is the style of the
Gemara to cite different verses as sources for the same Halachah in
(b) The MAHARSHA here answers that the verse in Devarim is the source for
not making a leap year outside of Israel when the Beis ha'Mikdash is
standing, as is implied from the context of the verse there. The verse
cited in our Gemara, "Ki mi'Tzion," refers to when the Beis ha'Mikdash is