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Previous dafPesachim 91
PESACHIM 91 - dedicated by Uri Wolfson in honor of his Chavrusa, Rav
Mordechai Rabin of Har Nof.
1) [line 1] HA'MEFAKE'ACH ES HA'GAL - one who removes the heap of stones
that collapsed on a person
2) [line 11] D'AVTECHINHU - they promised [to release him]
3) [line 14] CHUTZ L'CHOMAS BEIS PAGI - outside of the wall of Beis Pagi, an
area located at the city limits of Yerushalayim; i.e. outside of the
outermost wall of Yerusalayim
4) [line 29] BAMAS YACHID
(a) A Bamah is a raised area used for sacrifices. Before the Beis ha'Mikdash
was built (when the Mishkan was not in use), there were times when it was
permitted to offer sacrifices on public (Bamas Tzibur or Bamah Gedolah) and
private (Bamas Yachid) altars. (See Insights)
(b) BAMAS TZIBUR: Only one public altar was in use at any particular time.
At various times in our history, the Bamah Tzibur was in Gilgal (where the
Mishkan was kept before the land was completely conquered, until it was
moved to Shiloh), Nov and Giv'on (after the Mishkan in Shiloh was destroyed,
see Zevachim 112b). An individual could offer only voluntary sacrifices on a
Bamas Tzibur. There is a difference of opinion among the Tana'im as to
whether all communal sacrifices could be offered on a Bamas Tzibur or only
the communal sacrifices that have a fixed time. (Zevachim 117a)
(c) BAMAS YACHID: Any man, even if he was not a Kohen could build a Bamas
Yachid anywhere in Eretz Yisrael and offer upon it his personal sacrifices.
Only voluntary sacrifices were allowed to be offered on a Bamas Yachid.
5) [line 36] TEFEILAH - an attachment (her participation is adjunct to
6) [last line] TIFLUS - promiscuity
7) [line 1] PERITZUSA - immorality
8) [line 26] ZOCHEH (ZACHIN L'ADAM SHELO B'FANAV)
(a) When a person buys or sells an object, or marries or divorces a woman,
he must make a Ma'aseh Kinyan (a formal Halachically-binding act denoting
the change in status). This act may be performed by the Shali'ach (agent) of
the person who makes the Kinyan instead of the person himself.
(b) When the acquisition of a certain object is unquestionably beneficial
for a person, even though he has not appointed a Shali'ach to do so, someone
may acquire it for the person as if he were his Shali'ach. This act is
called Zachin l'Adam she'Lo v'Fanav. The Rishonim argue as to why "Zachin"
works. Some state that there is an "Anan Sahadei" (lit. "we are witnesses,"
- i.e. it is as clear to us as if he stated it himself) that the person
would have made him a Shali'ach in this case (RASHI Gitin 9b DH Yachzor,
TOSFOS Kesuvos 11a DH Matbilin). Other Rishonim claim that "Zachin" does not
work through a vehicle of Shelichus at all, since it also works for minors
who Halachically cannot appoint Shelichim. Rather, the Torah created a new
law called "Zachin ..." that allows one person to acquire an object for
another person in such cases (RAN Kidushin 42a -- this may be an argument
among the Tana'im in Bava Basra 156b).
(c) The Rishonim write that if the recipient expresses (afterwards, when he
finds out about the Zechiyah) that he does not wish to accept the object, he
does not obtain ownership. (although in rare instances the Rishonim suggest
that "Zachin" would work even if the recipient refuses the acquisition when
he hears about it -- see RASHBA Kidushin 23b).
9) [line 38] SHEMA YEDAKDEKU BO - perhaps they will be overly
strict/punctilious with it