I am new to this wonderful Torah community and really thank everyone for posting and sharing Torah knowledge.

This coming Thursday, first day of Chol HaMoed, I am making a siyum, my first ever siyum, b''h on Brachos. As of now, I am formulating a shmooze to say over at the siyum and I am in need of some help.

In Brachos, throughout different dafim on the mesechta we learn about certain things that help increase ones days on this world. The two examples that I can remember was extending the echad in shema and I think overfilling ones cup with wine. I know there are a couple of more things though, and I wish I remembered what these things are and where they are in the mesechta. What I want to do is find a relation of all these things and say or look up a pshat on the correlation. So I'd appreciate if someone could point out these different things in the mesechta, what they are and where in the gemera they are. I really really would appreciate it.

B''h I will chazer the gemera again soon and not require so much reminders of what these things are, but in the meantime, I appreciate anyone who can help me.

I'd also not mind at all if someone could point out something in Brachos that has some shichus to Sukkos or the previous holidays. One thing that I found with some shichus was the gemera on the bottom of 63A that explains why Sotah and Nazir are next to eachother in the order of the Gemerahs. The gemerah says the reason is to teach you that one should not have wine when seeing a soteh. My Rabbi Calman Weinrib in Yeshivas Ner Israel gave an explanation to this is because the wine can help incite the yetzer hora within you that can be especially stronger when viewing a soteh in her sinful state. When anyone see's a sinful situation or a person who is a sinner, the yetzer hora actually can become stronger within you to also sin, so having wine can make that yetzer hora all the more stronger. So now that we are entering a new year and we just finished Yom Kippur, may we all learn what visual images causes an incitement of ones yetzer hora and learn how to stay away from such encounters, or atleast know how to act around them. This will G-d willing help create a year which we can all stay away from tiyva and sin and b''h bring on the geula of the mashiach!

Chag Samaech everyone, help is greatly appreciated!

Jonathan

How about Berachot 11a, Rabbi Y. sat in the Succah like Bet Shamai. Someone says he is chayav mitah. Of course this can not be take literally. However once we decided that the halacha is like Bet Hillel, anyone who still goes by Bet Shamai is challenging the basis of the torah, and would be chayiv mitah.
Now I can say a few things about certain groups that miss this point, but that is beyond the scope of this vort.

Aryeh Shore

I think you're thinking about the bottom of 54b by being extending prayers, your meal and (my brothers favorite) uses of the bathroom.

A good yom Tov

quote:

Now I can say a few things about certain groups that miss this point, but that is beyond the scope of this vort.

quote:

However once we decided that the halacha is like Bet Hillel, anyone who still goes by Bet Shamai is challenging the basis of the torah, and would be chayiv mitah.
Now I can say a few things about certain groups that miss this point, but that is beyond the scope of this vort.

This is only after there was a Bas Kol that the Halacha was like Bais Hillel (Eiruvin 13b) see Eiruvin 7a that R' Yehoshua that doesn't listen to Bas Kol, then this that the Halacha is like Bais Hillel is not so simple. So how can there be a group nowadays (unless they're following Bais Shamai) that such a case would exist.

I was thinking more in the lines of the Shulchan Aruch is the accepted halacha and that groups which ignore the shulchan aruch and use a rishon which the code already has rejected, may be not be doing the correct thing. Of course, the shulchan aruch does not have the authority of a bat kol, but we are talking about a vort.

A.S.

Aryeh Shore

To what extent does this apply. For instance, the Shulchon Orech PAskins a slight bend on the top of the Luluv is Kosher like the Rosh. The Shaarei T'shuva says that if one has another one he shouldn't be Yoitzeh with this one, since the RAn Pasul it. This is the prevelent Minhug among the Litvisha (Though the Chasisdim do L'Chatchila take the bent ones.) Would this be a problem to you?