Chagigah 4

The Gemara records that various Amoraim cried when they read certain verses, and some of those verses indicated that even if one repents from his misdeeds and has exemplary character traits, there is a only a  possibility that HaShem will show favor to the person.

It is noteworthy that in the recital of Slichos we beseech HaShem with the words אולי יחוס עם עני ואביון אולי ירחם, perhaps He will have compassion on a nation that is poor and impoverished, perhaps He will have mercy. We can suggest that we specifically implore HaShem with these words as we are acknowledging that our lives are in the balance and we are not entitled to anything. Rather, we express our hope that HaShem will have compassion on us and grant us life and fulfill our requests.

Chagigah 3

The Gemara cites the verse that states (Shir HaShirim 7:2) מַה יָּפוּ פְעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב, how lovely are your footsteps in sandals, O daughter of the noble? The Gemara interprets the verse to mean as follows: How lovely are the footsteps of the Jewish People when they ascend to Yerushalayim to celebrate the festival. “O daughter of the noble” refers to the daughter of our forefather Avraham, who is called “the noble,” as it is said (Tehillim 47:10) נְדִיבֵי עַמִּים נֶאֱסָפוּ עַם אֱ-לֹהֵי אַבְרָהָם, the nobles of the nations gathered, the nation of the G-d of Avraham. Does this verse mean to say that HaShem is the G-d of Avraham but not the G-d of Yitzchak and Yaakov? This certainly cannot be the case. Rather, here HaShem is referred to as the G-d of Avraham, because Avraham was the first of converts.

The Maharsha (Sukkah 49b) writes that when the Jews made the pilgrimage to the Bais HaMikdash on the festivals, they are praised as the daughter of the noble-hearted one. This means that they were akin to Avraham who was willing to sacrifice his son Yitzchak’s life to fulfill the will of HaShem. So too the pilgrims left their homes and their affairs behind to do HaShem’s will. We can suggest a further similarity between Avraham and the pilgrims. Rashi (Bereishis 22:2, citing Medrash Tanchuma 22) writes that HaShem did not inform Avraham immediately of the identity of the one that He wanted Avraham to sacrifice so that Avraham would receive a reward for each and every statement regarding the command. Similarly, HaShem gave the Jewish People a mitzvah of ascending to the Bais HaMikdash for the festivals and in this manner they were able to receive a reward for every step of their journey.

Chagigah 2

The Mishna states that all are obligated in the mitzvah of re’iyah, appearing in the Courtyard of the Bais HaMikdash on the three festivals, except a deaf-mute, a deranged person and a minor. A minor is defined further in the Mishna as one who cannot ride on his father’s shoulders and ascend from Yerushalayim to the Har Habayis, the Temple Mount. This is the opinion of Bais Shamami. Bais Hillel, however, maintains that a minor is one who is unable to hold his father’s hand and ascend from Yerushalayim to the Har Habayis, the Temple Mount.

We can suggest that these opinions all allude to the teaching of Rashi regarding the Shiras Hayam, the song that the Jewish People sang when the Sea split. It is said (Shemos 15:2) זֶה אֵ-לִי וְאַנְוֵהוּ אֱ-לֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ, this is my G-d and I will build Him a Sanctuary; the G-d of my father and I will exalt Him, and Rashi writes that the words אֱ-לֹהֵי אָבִי teach us that one should acknowledge that he is not the source of the sanctity. Rather, the sanctity is established for a Jew and HaShem’s G-dliness over him from the days of his forefathers. Similarly, our Mishna alludes to the idea that a child is one who cannot acknowledge that he must look to his father for guidance on matters of holiness. When one matures, however, he will realize that everything that he has accomplished in life is in the merit of his ancestors.

Moed Katan 17

The Gemara states that if one sees that his Evil Inclination is overwhelming him, he should go to a place where they do not recognize him, and he should clothe himself in black and wrap himself in black. He then should do what his heart desires and he should not desecrate the Name of Heaven in public.

The Rishonim (Rashi, citing Rav Hai Gaon, Tosfos, Rabbeinu Chananel) debate whether the Gemara means that one should literally sin or that by donning black clothing he will subdue his passions and thus not commit a  sin. One must wonder, however, why the Gemara states that one should clothe himself in black and wrap himself in black, which appears to be redundant.

The answer to this question is that the word ויתעטף, and wrap himself, can also be interpreted like the verse that states (Tehillim 102:1) תְּפִלָּה לְעָנִי כִי יַעֲטֹף, a prayer of the afflicted man when he swoons. The commentators write that the word יַעֲטֹף can also mean to humble one’s self. Thus, we  can suggest that the Gemara is stating that one should clothe himself in black and this action will allow him to humble himself and he will then refrain from committing a sin.

 

Moed Katan 16

The Gemara states that it is said (Shmuel II 23:1)  נְאֻם דָּוִד בֶּן יִשַׁי וּנְאֻם הַגֶּבֶר הֻקַם עָל, the words of Dovid the son of Yishai, the words of the man who was “hukam al,” which means, “the words of Dovid the son of Yishai, who established the benefit of repentance.” Rashi cites the Gemara (Avoda Zara 4b-5a) that states that Dovid was not deserving to have sinned with Bas-Sheva. Nonetheless, HaShem decreed that Dovid sin to demonstrate the power of repentance to sinners. If an individual would sin, he would thus be assured that his repentance would be accepted.

 

We can suggest that the verse here specifically mentions that Dovid was the son of Yishai, as the Gemara (Shabbos 55b) states that Yishai was one of the few individuals in history who never committed a sin. According to the Gemara here and in Avoda Zara, Dovid also never committed a sin, and even what occurred with Bas-Sheva was not deemed to be a sin. Additionally, we know that the number 10 and subsequently the number 100 symbolize perfection, and the word עָל equals in gematria 100. 

Moed Katan 15

The Gemara states that all the years that the Jewish People were in the Wilderness they were excommunicated from HaShem. It is noteworthy that the generation in the Wilderness is referred to as the דור דעה, the Generation of Knowledge, implying that they were learned and that they maintained a deep connection to HaShem. Nonetheless, because of various sins, i.e. the Golden Calf and the spies, the Jewish People were deemed to be excommunicated.

This idea is reflected in the Mishna at the end of Sota where it is said that prior to the arrival of Moshiach the situation will be desperate both spiritually and materialistically. When reading this Mishna it is hard to contemplate such extremes, as we live in times where for the most part people seem to prosper and many indulge in the luxuries of life. Nonetheless, we must have faith that our Sages were blessed with Divine Spirit and understood that despite our technological and material advances, we are still not living the ideal life that HaShem wishes for us. HaShem should allow us to return to Him and merit once again that special closeness to HaShem and His Torah.

 

Moed Katan 14

The Gemara states that a mourner does not conduct himself according to the laws and customs of mourning on the festival, because it is said (Devarim 16:14) וְשָׂמַחְתָּ בְּחַגֶּ, you shall rejoice on your festival. The Gemara explains that if the mourning period commences prior to the festival, then we apply the rule that a positive commandment of the public supersedes the positive commandment of the individual. Rashi writes that the verse וְשָׂמַחְתָּ בְּחַגֶּךָ was said collectively to the entire Jewish People. Rashi in manuscript writes that the commandment of וְשָׂמַחְתָּ בְּחַגֶּךָ is a public commandment because the entire Jewish People celebrates the festival together.

We learn further (Pesachim 109a) that the commandment of וְשָׂמַחְתָּ בְּחַגֶּךָ requires that a man gladden his wife and children on the festival. Thus, the essence of the festivals is that one person can gladden another and ultimately the entire Jewish People are together in joy. Additionally, we learn (Devarim 16:11) that on the festivals we are required to gladden the Levi, the convert, the orphan and the widow, and Rashi (Ibid) writes that HaShem says, “if you gladden My four (mentioned above) I will gladden your four, i,.e your son, your daughter, your servant and your maidservant.” Thus, we see that the Festivals are a time when we are required to gladden all those people that we are involved with and in that merit HaShem ensures that He will gladden us and all of our dependents.

 

Moed Katan 13

The Gemara states that on the eve of Shemini Atzeres, the final day of Sukkos, a shopkeeper brings out his wares and adorns the marketplace of the city with fruit in honor of the final day of the festival. The reason shopkeepers would adorn the marketplace with fruit specifically prior to Shemini Atzeres is because the Gemara (Sukkah 47a) states that Shemini Atzeres is a festival unto itself.

It is noteworthy that the Sfas Emes writes that Shemini Atzeres is the essential Sukkos. On Sukkos there is a custom to adorn the Sukkah with fruits. Based on the words of the Sfas Emes, we can understand why they would adorn the marketplace with fruits, as Shemini Atzeres is the essence of Sukkos, and if we adorn our Sukkos with fruits, then certainly we should adorn the marketplace with fruit in honor of Shemini Atzeres.

 

Moed Katan 12

The Gemara states that they asked Rav Nachman bar Yitzchak, is one allowed to seal a barrel of beer on Chol Hamoed? Rav Nachman responded, “Sinai, i.e. Rav Yosef, said that the halacha accords with Rabbi Yosi who allows the sealing of a barrel on Chol Hamoed.” Rashi explains that the reason Rav Yosef was called Sinai was because he was an expert in Mishnayos and Baraisos and they were as clear to him as the day they were given at Sinai.

We can suggest that the Gemara refers to Rav Yosef as Sinai specifically regarding the ruling of sealing a barrel of beer because the Gemara (Shabbos 88a) states that when HaShem gave the Torah to the Jewish People at Sinai, He held the mountain over their heads like a barrel of beer. The question in our Gemara was regarding sealing a barrel of beer, so as a mnemonic for this ruling the Gemara refers to Rav Yosef as Sinai.