1 Sivan 5763 Horayos 5-14 ‫בס"ד‬ Vol.

210

Contents:
„ The chazan who lost his voice „ Haman’s evidence concerning Shavuos
„ Only a son inherits the father’s position „ Throwing apples on Shavuos
„ A 13-year-old rabbi „ The orchard contributed to supply apples to a synagogue
„ The order of government among the Jews „ Eight opinions for the duration of kedei achilas peras

‫יא\ב ואין מושחין מלך בן מלך‬

The chazan who lost his voice From the Editor
Our Gemara explains that kingship is inherited by a king’s son and Rambam rules The Daf HaYomi
likewise (Hilchos Melcahim, 1:7): “and since they anoint the king…his sons inherit the This week Daf HaYomi learners at every
kingship forever, for kingship is an inheritance…and not only kingship but all the location earn the merit to finish tractate
Horayos, which ends Seder Nezikin.
positions and appointments among the Jews are an inheritance to his son and The joy is great and many se’udos
his son’s son and so forth.” In another place (Hilchos Klei HaMikdash, 4:20) mitzvah are being arranged to celebrate
Rambam emphasizes: “This teaches that the kingship is an inheritance and the the important event. Another siyum of a
same applies to any position in Israel, that he who earns it earns it for his Seder is not a minor happening. Much
has been written about the advantage of
offspring.” Of course, Rambam mentions that all this applies only if the son learning the Daf HaYomi. In honor of the
“takes [his father’s] place in wisdom, or in fear of Hashem, even if he is not like siyum, a veteran reader sent us a story
him in wisdom.” publicized by Rav Shabsai Sheinfeld of
Only a son inherits his father’s position: We may tend to assume that all the Vienna during the first cycle of the Daf
HaYomi. The tale first appeared in the
relatives of the person who held the position, who can inherit his property, can Sefer HaYovel published by the admirers
inherit his public posts. However, some learn from Rambam’s phrasing – “an of HaGaon Rav Meir Shapira zt”l, founder
inheritance to his son and his son’s son…earns it for his offspring” – that only of the Daf HaYomi.
“Reb Mordechai has gone mad.” The
his sons inherit his public position (see Responsa Avnei Nezer, Y.D. 312, os 56).
rumor spread in the town like wildfire.
A 13-year-old rabbi: An interesting instance of the inheritance of a rabbinical For Reb Mordechai to go mad, said Reb
post occurred in France about 450 years ago when a local rabbi passed away Chuna, the gabai of the shtibel with a
and the community wanted to appoint Rabbi Moshe Alsheich in his stead. But sad look, it’s not enough that he should
Rabbi Shlomo Alkabetz prevented the appointment and instructed them to wait till encounter an event that would
unbalance an ordinary person. Reb
the son of the departed Rav became bar mitzvah. When the child became 13 Mordechai was understanding and
years old, he was appointed as their rabbi (a reply from Mahari Aripol in Ginas Veradim, shrewd, a source of advice to many of
Y.D., kelal 3, siman 8). his companions and if he went mad, the
A generation goes and a generation comes and by the nature of things, this world must have turned over, or at least
Reb Mordechai’s world.
halachic issue concerns various communities. The Chasam Sofer zt”l (Responsa, How did the residents of the town know
O.C. 13) was asked about a complicated affair when a “supreme rabbi” passed that Reb Mordechai had gone mad?
away. The leaders of the community wondered if they should appoint his son, a Maybe you’ll say that he put on a
talmid chacham and a G-d-fearing person, or another famous and outstanding shtreimel on Tishah B’Av or white socks
in the middle of the week. No, not that.
talmid chacham. The heart of the matter stemmed from
A “head of the rabbis” must be able to guide other rabbis: The Chasam long ago, during the First World War and
Sofer replied that in this case the son would not be helped by his inheritance as even before.
the essence of the chief rabbinate is to serve as a rabbi for rabbis and guide them Reb Mordechai was a lively young man
with four high-spirited sons, each of
in complicated matters. It is unsuitable, he writes, to appoint someone as whom could be the torment of all the
“supreme rabbi” if there are rabbis greater than he. It is interesting to quote his cats in town. Together they were a
closing words: “At any rate, I appear to cast thorns in the eyes of many rabbis. perfect set, with Reb Mordechai holding
Therefore, when the matter approaches this stand, we need patience and wisdom the reins. He was wise enough to
channel their energy and
and time will prove that we are right.” quick-wittedness to the beis midrash.
We now continue to another aspect of inheriting positions. Sometimes the holder “Anyway, they sharpen their tongues
of a post feels that he is too weak to go on. May he pass his position on to his against each other”, he explained to the
son while still alive? talented private teacher he brought to
the town. “Your job is to teach them to
An inheritance while the parent is alive: Apparently, an inheritance can take direct their skills to the sea of the
place only after a parent’s demise and cannot be effected while he is alive. Still, Talmud.” Reb Mordechai paid much for
all the halachic authorities who treat this topic mention the chazan who earned the best teachers and for seforim so
the Rashba’s attention (Responsa, I, 300) once he lost his voice and wanted to each of his sons should learn, while he
and his wife encouraged them by
appoint his son in his stead. The Rashba determined that he may do so and the showering them with love and
halachah was ruled accordingly (Remo, O.C. 53:25). appreciation for Torah until finally Reb
1
 Horayos 5-14 ‫ז' סיון‬-'‫א‬
Mordechai had some nachass from his
In his Eimek Berachah (p. 14), HaGaon Rav Aryeh Pomeranchik zt”l mentions that
sons, who grew to be fine young men.
Finally, we said? That’s a mistake. It about the inheritance of property we are told “A person who will die…and you will
was only the beginning. The war broke pass on his inheritance” (Bemidbar 27:8) whereas concerning the inheritance of
out. The town was completely destroyed kingship, from which we learn the inheritance of other posts, we are told “…so that
and Reb Mordechai and his sons
escaped to Prague. Reb Mordechai,
he will lengthen his days over his kingdom, he and his sons” (Devarim 17:20) – in
who was not used to leaving his town other words, he and his sons are included together and his sons’ kingship does not
except for the High Holidays when he depend on his death. He offers more interesting proof from our sugya, where we
visited his rebbe, experienced much are told that “we do not anoint a king who is the son of a king”. In other words, the
tribulation. It was no small matter to live
there. A city without chasidim or batei
son of a king does not need anointment, as he inherits the kingship. Apropos, the
midrash, without a mikveh or other holy Gemara explains that Shlomo inherited his kingship and reigned while his father
conveniences and in other words, a city was alive and only needed anointment because of Adoniyah, who contested the
full of eaters of neveilah.. Still, he kingship.
comforted himself with his four sons and
with the hope that he would soon return
More proof that the inheritance of posts does not depend on demise is furnished by
to his town, where every house and the Avnei Nezer (Responsa, ibid, os 56) from the Gemara (Sukkah 45b) that praises
stone were especially holy as opposed Yosam (see Rashi, ibid, s.v. Yosam). Though Yosam’s father, King Uziyah, became a
to Prague, where impurity walked the leper and was removed from his kingship, as explained in our Gemara (10a), Yosam
streets. Formerly, when they would talk
about cities, Reb Mordechai actually
did not assume the crown till his death and the Gemara praises him for his extreme
thought that the greatness of a city is humility.
measured according to the number of its Minchas Shai (92) mentions another question as to if a father may appoint his son if
synagogues and batei midrash and that he just chooses to move to another location (see Sefer HaMafteiach on Rambam, Hilchos
every city that became famous earned Melachim, 1:7, s.v. I din yerushah, where he explains that the inheritance of a kingship is not like the
its fame in their merit. In Prague he
inheritance of property).
learnt that a city earns its name without
synagogues and batei midrash but
simply because its buildings are high ‫יא\ב לא יסור שבט מיהודה‬
and its streets incalculably numerous. The order of government among the Jews
Years passed. Reb Mordechai’s sons
married, established fine families and
Our sugya teaches us the order of government: the king, the scepter (sheivet), the
spread afar. The eldest went to London, legislator (mechokek), the reish galusa (leader of the Exile), etc. HaGaon Rav Yitzchak
the next one to New York and the other Zeev of Brisk zt”l describes the governmental system among the Jews as
two to Vienna. Before they left, Reb determined by the Torah (HaGriz HaLevi on the Torah, Devarim 31:7).
Mordechai implored them with tears not
to neglect learning Torah and to devote
There are two major positions in Israel – the king and the president (nasi) of the
efforts and thought to the next Sanhedrin – and the Torah warns us about both of them: “…and a nasi among
generation, at least as much as he had your people you will not curse” (Shemos 22:27). In his commentary on the Torah
invested in their upbringing. Deep in his (ibid), Ramban defines the positions of the king and the nasi: the king heads the
heart he knew he would never see them
again, nor his grandchildren. That’s life. royal government and the nasi leads the government of the Torah (see ibid).
Since Reb Mordechai was left alone, he Our gemara teaches us the difference between a king and a nasi when it says
felt that his connection with this world “’The scepter will not pass from Yehudah’ – this is the leader of the Exile in
dwindled. His awful loneliness Babylonia, who rules over Israel with a rod (by force); ‘and a legislator from between
predominated his whole life and even
when he learnt Gemara, he would look his legs’ – these are the sons of the sons of Hillel (a nasi), who teach Torah in
at the empty chairs around the table and public.”
yearningly remember his sons, who Throughout history only two people served both as king and nasi. The first was
used to sit there and learn eagerly. How Moshe, who served as king, as explained in the Gemara (Zevachim 102a) and as
good it was to be together with them.
“Those were the days”, he would sigh head of the Sanhedrin as cited in the gemara (Sanhedrin, 2a) and the second was his
and worry every day about his sons, disciple, Yehoshua, who was king (Yoma 73b) and nasi of the Sanhedrin (Sanhedrin
whether they kept their promise to set 13b, which explains that Moshe placed his hands upon him to be in his stead and placing of the hands
aside time for Torah somewhere in does not apply to kingship).
London, New York or Vienna. “If only,” The difference between a king and a nasi: A king’s governmental authority is
he concluded to himself quietly so that
his weak wife should not hear, “they unlimited and stems from his position. On the other hand, a nasi’s authority
keep up their Jewishness. I’ll be depends on the members of the Sanhedrin and his rule is not completely
satisfied if that’s so.” independent.
He was somewhat pacified when he got
a letter from one of his sons. Only
somewhat as he immediately began to ‫יב\א השתא דאמרת סימנא מילתא היא‬
think what Aizik meant when he wrote Haman’s evidence concerning Shavuos
that he was observing the laws of the
Torah. In our days you couldn’t know
As you read this issue, you are surely occupied with preparations for Shavuos.
what he meant. Everyone had his own Therefore, it is interesting to read some evidence delivered many years ago by a
laws. And Velvel, who joyfully told of his most famous though not particularly reliable person: “In the month of Sivan they
activity for the community, Hashem enter the synagogue and curse the king and they call the day Shavuos and they go
should have mercy. What kind of
community was it? Such thoughts
to the roof and throw apples and gather them and say ‘Just as we gather the
possessed his brain and his brain was apples, may the gentiles, our enemies, be gathered from among us’.”
preoccupied with these thoughts until he The testifier was Haman, who wanted to slander the Jews in the eyes of
didn’t know where he was holding. Long Achashveirosh (Midrash Aba Guryon, p. 26; Midrash Agadas Esther, p. 16; Targum Sheni on Esther
days of pensive thought and sleepless
3:8). At this opportunity Haman aslo revealed the reason for the custom which is,
nights brought him to delve into Chazal’s
saying: “Woe is to the sons who have according to our Gemara, that “a symbol counts” (simana milsa). In other words,
been exiled from their father’s table.” there are symbols that stand for requests, such as eating the simanim on Rosh
Summer came and winter passed and HaShanah, and the custom of gathering apples is also a good symbol for gathering
the rumor spread. Reb Mordecahi had
2 the Jews (from their) enemies. cont'd on next page
 ‫ז' סיון‬-'‫א‬ Horayos 5-14
Throwing apples on Shavuos: Moroccan Jews practised the custom many years gone mad. Reb Mordechai, whose sons
had spread across the world – yes, Reb
ago. Apropos, Rav Y. Tessler cites an interesting testimony (Kovetz Tzanz-Kloizenburg
Mordechai had gone mad. His wrinkles
USA, vol. 1, and in the Hashlamos in vol. 5): “In former times they had the custom on had smoothed out somewhat and he was
Shavuos, while people danced with sifrei Torah, to throw apples from the women’s always in true joy. His eyes began to
section and the children would gather them” (Yahadus HaMagreb-Mesoros Uminhagim, p. shine with a secret fire and his back, that
had been bent, began to grow straight.
293).
He was just too happy.
The orchard contributed to supply apples to a synagogue: This ancient custom Those in the know did not determine his
was copied on Simchas Torah, when the Chasan Torah and Chasan Bereishis insanity just because of his joy. Listen
would throw apples to the congregation, who would gather them. Some practised by the window and hear his strange
words. Since the early morning he would
the custom in the synagogue while others did it in the courtyard (Minhagim devei sit and learn. That was alright. But from
Maharam MeRotenburg, pp. 69-70). In Worms the Chasanim and their families would his speech it unequivocally appeared
gather in a special house, where much fruit was prepared for that purpose and that other people were in the room.
which for many years were picked from an orchard “contributed” by a gentile on Immediately a few curious people went
to his home and while they bent under
condition that they would pick fruit from it for this purpose. Later, after the Thirty the window, they heard his hoarse voice:
Years’ War, which ended in 5408, the orchard was ruined but the community “Aizik, my dear son, what’s wrong with
continued the custom (Minhagim Dikehilas Kodesh Vormaiza, pp. 227-28). This custom, with you? Didn’t you manage to examine the
slight differences, was practised in Poland and Hungary and till our era is observed Rif and notice that he confirms with
Tosfos? Velvel, what do you think?
by certain Chasidic communities (see Kovetz Tzanz-Kloizenburg, USA, vol. 1, article by Rav Y.
Baruch also thinks the same, no?
Tessler, who describes the custom’s history and the custom of the Tzanzer Rebbe zt”l, who even
Yehoshua says nothing because he
worked wonders with these apples). Evidence of this custom is found in halachic works. agrees with me.” Thus he counted the
Thus, for example, Rabbi Yosef Teomim, author of Pri Megadim (669, and see ibid in names of his beloved sons and included
Baer Heiteiv and see also 171) warns that one should not throw the fruit into a despicable them in his lesson delivered to an empty
room while the faces of the listeners
place because of the prohibition not to waste (bal tashchis). A long time before, Rabbi changed intermittently from deep sorrow
Yaakov HaLevi Molin, the leader of Ashkenazic Jewry 600 years ago, warned to restrained laughter.
women not to buy fruit on yomtov (Maharil, Hilchos Yom Tov, p. 182) and his pupil Rabbi “He’s surely not learning with his wife”,
Yaakov – Mahari Weil (Responsa Mahari Weil, 191) – warned: “The Chasanim should said one. “His sons went away long ago.
His sorrow has driven him out of his mind
buy the fruit before yomtov”. Rabbi Eliyahu Shapira, author of Eliyah Rabah (335, and he imagines that they’re sitting with
S.K. 5) discusses why it is allowed to gather the fruit on yomtov since Chazal him and learning like before.”
forbade gathering fruit into a box. “He just shouldn’t try to lean on one of
Birkas kohanim during shacharis: Minhagei Rabbi Aizik Tirna (p. 132) recounts them”, added someone drily. “Do not
forsake us in old age.” How awful.
that about 600 years ago in Hungary kohanim would pronounce their berachah
After a while a young man, worried about
during shacharis on Simchas Torah and not, according to the custom practised Reb Mordechai’s honor, decided to enter
outside Eretz Israel, in musaf. The reason was “because of the joy of the people, the house during the shi’ur and get an
who buy fruit and throw them to the children in the synagogue for Simchas Torah”. impression of what was happening.
Maybe the windows could be closed or
Apparently, the added joy disturbed the kohanim’s ability to pronounce their the shi’ur moved to an inner room whose
berachah after observing the custom and birkas kohanim was therefore observed windows didn’t face the street. He
during shacharis. entered the room and saw Reb
Mordechai with a Vilna edition of
‫י\ב לעולם יעסוק אדם בתורה אפילו שלא לשמה‬ Berachos in front of him, surrounded by
the commentaries of the Rishonim and
A person should always learn Torah, even if not for its own sake Acharonim and papers written on both
Our sugya explains that though we should learn Torah lishmah, for its own sake – sides. Joyfully Reb Mordechai showed
in other words, as a goal and not as a means – a person may learn Torah not for its him the four pages. “Look: This is
Aizik’s letter from New York about
own sake for he thereby comes to learn it for its own sake. Opposed to our Gemra, Berachos 23 and this is Yehoshua’s
Tosfos (Berachos 17a, s.v. Ha’oseh shelo lishmah) cite another Gemara (ibid): “…and letter from London about Berachos 25…”
anyone who learns not for its own sake had better not have been created.” They Another rumor spread in the town. By
explain that the two sugyos treat different instances. Our Gemara concerns a writing letters Reb Mordechai’s sons
learn the Daf HaYomi with their father.
person who learns with the aim to acquire honor and praise and about him the That’s the explanation for his profound
Gemara says that he eventually will come to learn Torah for its own sake. The joy. The Daf HaYomi brought his sons
Gemara in Berachos concerns a person who learns to acquire knowledge in order back, took him out of his awful loneliness
to antagonize his companions and about him it says that it would be better had he and added new life to his soul. Since the
Daf HaYomi was instituted, Reb Mordechai
not been created. knew that his sons remained faithful to the
Most Rishonim adopt Tosfos’ opinion (Tosfos HaRi Sirleion, Berachos 17a; Sefer Chasidim, Torah and his troubled soul found rest.
289; Tosfos HaRosh, Berachos, ibid; Rashbatz, Magen Avos, 4:4; etc.). However, the Ritva With this story the writer wants to convey
(Yoma 72a, and Tosfos Yeshanim and Tosfos HaRosh, ibid) is stricter and asserts that learning to future generations the great power of
the Daf HaYomi. The Daf connects the
for honor is also forbidden. He explains our Gemara as referring to someone who days, the months and the years and the
learns for fear of punishment but who will eventually come to love Torah. tractate of a Jew’s life becomes colored
What should a person do if he doesn’t succeed in reaching the level of learning with the hues of the Torah and the scent
Torah for its own sake? Is there a purpose to his learning? (See Divrei Shaul, Megillah of Gan Eden envelops him. The Daf also
connects between brothers, fathers to
18a, by the author of Shoel Umeishiv). The Netziv zt”l (Responsa Meishiv Davar, I, 44) explains sons, grandchildren to grandfathers and
that our Gemara means that even if a person himself doesn’t reach the level of generally unites the learners’ hearts. It
learning Torah for its own sake, the next generation, following the ways of the places the Torah at the center of life, as
it should be, and bolsters our ambition
father, will learn it for its own sake. Therefore it is worthwhile to learn Torah not for “to observe all the words of the learning
its own sake, even one’s whole life long (see ibid, who proves such from Sanhedrin 105b). of Your Torah in love.”
HaGaon Rav Chayim of Volozhin asserts (Nefesh HaChayim in the perakim, Ch. 3) that it Rav Meir Shapira’s genius is also
cannot be that a person should learn all his life only for honor. In his opinion, when expressed in the little things that add 3
cont'd on next page
 Horayos 5-14 ‫ז' סיון‬-'‫א‬
charm to learning. The elders of that the Gemara says that a person should always learn Torah even not for its own
generation yearningly mention the charity sake, it promises that a person who learns Torah continuously will, some time after
box displayed at every Daf HaYomi
shi’ur, according to Rav Shapira’s
beginning learning, learn it for its own sake. On the other hand, no one says that
request. “Every time you turn a daf and he will only learn for the Torah’s own sake but he is promised that part of his
earn another merit, please put a coin in learning will be for its own sake, thus elevating all his learning).
the box. Adopt this custom.” We have Finally, “for its own sake” – lishmah – means something. What should we have in
recently heard that a few people have
renewed the custom and the sound of
mind? According to Rabbi Yehudah HeChasid (Sefer Chasidim, 944), lishmah means
coins accompanies the turning of the that the learner should think “Everything I learn, I’ll observe” (Rabbi Chayim Falaji
pages. The left hand turns the page and writes likewise in Zechirah LeChayim, II, 44:4). The Chasam Sofer (on Nedarim 81a) defines it
the right supports learning by aiding the thus: He who learns when his only goal is to know how to observe the mitzvah
establishment of more shi’urim. May it
be His will that we witness the realization
does not earn the high level of lishmah since it cannot be that learning to observe
of the prophet’s words: “For the earth is a mitzvah should be more important than the mitzvah itself. We are told that the
full of knowledge of Hashem, as water Torah “protects and saves” at all times, as opposed to the mitzvah, which protects
covers the sea” (Yeshayah 11:9). a person only during its observance. Only someone who learns for the sake of
(Those wishing to share an interesting learning, as Hashem commands us, earns the level of learning lishmah (and see
story or anecdote with an instructive Nefesh HaChayim, sha’ar 4, Ch. 3, and Ruach Chayim on Avos 6:1; Avnei Nezer’s statement about
lesson may send it to Meoros HaDaf
HaYomi, POB 471, Bnei Berak 55102, or this topic in his preface to Eglei Tal is cited at length in issue 153). In his chidushim on
by fax 03 5780243.) Pesachim 53b, the Chasam Sofer adds that someone who learns lishmah should
With the blessing of the Torah The Editor have in mind that his learning should direct his thoughts and views to Hashem’s will.
We point out that even if a person learns not lishmah, his thought should be that
Pearls he should eventually reach learning lishmah (Ma’alos HaTorah, 52 in the new edition).
‫ט\א גדלהו משל אחיו‬
Why Rabbi Chayim Ozer Had ‫יא\א שאכל חצי כזית חלב כשהוא הדיוט ונתמנה ועבר והשלימו‬
Curtains Kedei achilas peras
The Chafetz Chayim zt”l spoke much
against luxuries. He believed that One of the most important moments of the Seder night is when we eat a kezayis of
curtains were also so defined and when matzah within the duration needed to eat a peras of bread (kedei achilas peras). A
he visited a companion and saw that he peras is half a loaf, a whole loaf being one third of a kav, which is 24 eggs. In
had curtains, he retreated and refrained other words, the matzah must be eaten within the duration it takes to eat an
from visiting for a year. His Rebetzin
asked him, “But Rabbi Chayim Ozer amount of bread in the volume of four eggs.
Grodzhinski also has curtains?” The Eight opinions for kedei achilas peras: Till here everything is clear but we must
Chafetz Chayim replied, “Why don’t you determine the time it takes to eat an amount of bread in the volume of four eggs.
understand? Rabbi Chayim Ozer is the The number of opinions embraces the number of possibilities between two and
nasi of Israel and must live up to
Chazal’s saying: ‘Raise him from his nine minutes. Some say that the duration is nine minutes (see Mishnah Berurah, 618,
brothers’. He must stand it but I’m a S.K. 21, in the name of the Chasam Sofer). Some say in the name of the author of Tanya
simple person and don’t need all that” that it is eight minutes (Guliyos ‘Iliyos, Mikvaos 10:7). Some say seven minutes (Kaf
(HaTzadik Rabbi Shlomo). HaChayim, 210, S.K. 8) and some say six minutes (Responsa Tzemach Tzedek Hechadash, 9).
‫י\ב לעולם יעסוק אדם בתורה ובמצוות אפילו שלא‬ Some believe that kedei achilas peras is only five minutes (Techeles Mordechai in the
‫לשמה‬ preface, os 10) while others hold it is four or even three minutes (‘Aroch HaShulchan,
Always Not for Its Own Sake 202:8). Finally, some decrease the duration to only two minutes (see Responsa Chasam
“Always”, wondered the Kotzker Rebbe
zt”l and replied that as long as a person Sofer, VI, 16 and 23).
continues to grow in Torah, he will HaGaon Rav Y.S. Elyashiv remarks that the opinion that kedei achilas peras is two
always regard his previous level as minutes is questionable in the light of the event described in our sugya, according
learning Torah not for its own sake. to which it could be that a person could eat half a kezayis of forbidden fat (cheilev),
In memory of be appointed as the nasi of the Sanhedrin, be removed from his post and then eat
R. Gershon z’l, son of R. Betzalel z’l another half kezayis of cheilev, all within the duration of kedei achilas peras.
And R. Yehuda z’l , son of R. Eliyahu z’l Could it be that within two minutes we could fit in eating half a kezayis,
dedicated by their Families
appointment by the Sanhedrin with the consent of all, removal from that position
Distribution centers abroad: and eating another half kezayis? (Shabas Shabason, p. 340).
U.S.A. Meoros HaDaf HaYomi in Hebrew or English How the Marcheshes of Vilna calculated the distance from the Shiloach to
each week by mail. For details: tel. (718) 253-6218
New Jersey: Perry family: (201) 871-5850 Magdiyon: Concerning this issue, we should relate to a fascinating calculation
Los Angeles: Rav Shmuel Levinger: (818) 509-8880 conducted by the author of Marcheshes, the Rabbi of Vilna: The Tosefta in Zavim,
U.K. London: Yechezkel Ebert +44 (0) 8700-416000
Manchester: Sam Kahn (0) 7976402928 Ch. 1, says that the time needed to walk from the spring of Shiloach to a certain
CANADA Montreal: Rav Shmuel Lax: (514)274-4160 place in the Temple called Magdiyon equals the amount of time needed to
Toronto: Rav Daniel Kahn: (182) 784-8766
AUSTRALIA: Rav Yechezkel Brown: (613) 95300217
immerse and dry oneself off twice. Based on this Tosefta, the Marcheshes
BELGIUM: Rav Yaacov Senderovich 0475- 263759 calculated the distance between the Shiloach and Magdiyon, as follows:
BRAZIL: Rav Yehoshua Pasternak: (011) 30513955 The Gemara in Kerisos 13a estimates that the amount of time needed for a person
VENEZUELA:Rav Saadyah Shukrun:
(0058212) 552-66-25 to immerse himself is slightly less than kedei achilas peras. We then know that the
MEXICO: Rav Shaul Malah: (0052555) 251-02-46 walk from the Shiloach to Magdiyon takes four times kedei achilas peras as that is
FRANCE: Rav Yehuda Buchinger: 333-88140301
SWIZERLAND: Rav Refael Mosbacher: 01-4620030 the amount of time needed to immerse oneself and dry oneself off twice and each
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immersion and drying last a time equal to kedei achilas peras (Chasam Sofer, ibid).
Rechov HaRav Vegman 1 (corner of We still have to find out how many cubits a person can walk within the duration of
Chatam Sofer 5), POB 471, Bnei Brak, tel. kedei achilas peras. The Gemara in Sukkah 26a explains that the duration of
03 6164725, fax 03 5780243. eating the volume of an egg equals the time it takes to walk 100 cubits. If a peras
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equals the amount of four eggs, a person can walk 400 cubits within kedei achilas
For subscriptions, contributions, dedications peras. If it takes four kedei achilas peras to walk from the Shioach to Magdiyon,
4 and other matters: tel. 03 6160657. the distance is 1,600 cubits (Midos Veshi’urei Torah, Ch. 20, remark 86).