Holy Communion and Dedication
In the (distant) time, we learned about 'pashta kedushin' and 'holiness is not terminated for no reason.' I remember that evidence was presented from the trees of the Sukkah that there is temporary holiness, since in the Gemara Sukkah it is said that the name of Heaven applied to them for seven days. I think it was in the Rishba.
I dug through the Kedushin and Bandarim and pulled up Kamshonim. I also dug through the binders from the yeshiva and couldn't find any.
If the rabbi remembers whether there is such a thing at all and where, I would be happy.
לגלות עוד מהאתר הרב מיכאל אברהם
Subscribe to get the latest posts sent to your email.
0 Answers
You are right that you did not find it. It is in the Rashba Bitza 3 on the issue of sanctity of the trees of the sukkah. And see also the Kush there. But as far as I remember, the Rashba is making it difficult for Abaye and not for Bar Pada. And I, the little one, wondered why the Rashba did not make it difficult for him since the sanctity of the trees of the sukkah ends at the end of the holiday. And I reasoned that at the end of the holiday it is no longer a sukkah (but a pergola). The halachic concept of a sukkah includes time as an essential component.
In one of our Talmudic Logic books, I gave some additional examples of this idea. See Chapter 11 of the fourth book in the series. The sanctity of the Sukkah trees is one of the examples there.
——————————————————————————————
Asks:
Regarding the counting of the Omer, similarly, Rabbi Sheinberg in Mishkat Chaim says that the counting of the Omer depends on the Omer – starting with the scythe… Therefore, if we count in Tishrei there is no mitzvah, since there is no Omer. But in principle a lulav can also be in Adar and that would be a mitzvah, except that time is the cause of the akov, at this time and not another. In fact, a mitzvah that can be done at any time and yet is limited, is defined as a time-caused act.
The Rabbi's division between the Sukkah and the Kedesh is beautiful, I didn't remember. I thought differently, in the Kedesh, the time frame is global and therefore the holiness does not expire, in the Sukkah it is a kind of Jubilee, a world with a set time, like 'And work forever' – the world of the Jubilee, so here the eight days of the holiday are the world of the Sukkah, anyway, the holiness did not expire for nothing, when the eight days of the holiday ended, that world ended.
The Kobash in Bitza distinguishes between the sanctity that is in the hands of man and the sanctity of a sukkah that is sanctified from above. It does not appear that the Rashba understood this in this way. The Rashba makes it difficult to see how there is sanctity in the trees of a sukkah, since in a ganbach sukkah there is no beauty for the sake of the sanctity of a sukkah. The Rashba believes that man applied the sanctity, where in the Mahadir he cites those who say that in his sitting he sanctifies it, meaning that the man sanctifies the sukkah.
——————————————————————————————
Rabbi:
Regarding Yuval's world, see a beautiful explanation in the article by Haneska in Mayayan 1979.
Regarding the dedication of the sukkah (either by itself or by a person), I have a great deal to say about it.
Regarding the dedication of the sukkah (either by itself or by a person), I have a great deal to say about it.
לגלות עוד מהאתר הרב מיכאל אברהם
Subscribe to get the latest posts sent to your email.
השאר תגובה
Please login or Register to submit your answer