Rephael Cattan

We are continuing in siman 3, discussing the concept of ain osim mitzvos chavilos.   The Gemara in Pesachim (102b) discusses a group eating a meal on Erev Shabbos which extends into Shabbos. Rav Yehuda holds that they need to make kiddush on a kos immediately, and should bring a second kos when they are ready […]

We are continuing in siman 3, discussing the concept of ain osim mitzvos chavilos.  We left off with the Chayei Adam’s opinion that ain osim mitzvos chavilos is a din derabanan. The Gemara itself does not clearly state ain osim mitzvos chavilos is derabanan, but it is implied. We learned (shiur 1385) that Rav Shimon

We are continuing in siman 3, discussing the concept of ain osim mitzvos chavilos.   We left off with the Chayei Adam’s opinion that ain osim mitzvos chavilos is a din derabanan. The Gemara itself does not clearly state ain osim mitzvos chavilos is derabanan, but it is implied. We learned (shiur 1385) that Rav Shimon

 We are continuing in siman 3, discussing the concept of ain osim mitzvos chavilos.   The Chayei Adam refers to the Gemara in Sotah, which discusses whether a kohen can process two sotahs simultaneously. Rav Yehuda holds that a kohen can not process them together, because the pasuk says vehe’emid osah, that the kohen has her–in

 We are beginning siman 3. The Chayei Adam writes that Chazal were concerned about a person performing multiple mitzvos through one process. This concern is known as ain osim mitzvos chavilos, that one should not perform mitzvos in bundles. One should not perform two mitzvos simultaneously, because we are concerned one will not have proper

 We have finished siman 2 and have a few points to clarify. First, we need to clarify whether the concept of bizayon of a mitzvah is deoraysa or derabanan. The Chayei Adam pointed out that it appears to be a drasha deoraysa, and that appears to be the consensus. Second, this question raises the question

 We are continuing siman 2, where the Chayei Adam discusses the concept of not doing mitzvos in a manner of bizayon. We learned the first two applications of this concept, that one should not do a mitzvah in a manner which appears flippant and degrading, and that one should not do a mitzvah in a

 We are continuing siman 2, where the Chayei Adam discusses the concept of not doing mitzvos in a manner of bizayon. Yesterday, we learned the first application of this concept, that one should not do a mitzvah in a manner which appears flippant and degrading. The Chayei Adam writes that the second application of not

We are beginning siman 2. Although the point of the Chayei Adam will appear to be obvious, he will explain specific points which fall under the umbrella of this idea, and will codify it for us.   The Chayei Adam writes that one cannot perform a mitzvah in a manner which appears to be a

 We have finished siman 1, and are discussing some points brought in the sefer Nasiach Bechukecha which are not addressed by the Chayei Adam.   Yesterday, we left off needing to discuss the definition of pagah, encountering a mitzvah. In other words, at which point is it considered that one has become engrossed in one mitzvah

 We have finished siman 1, and are discussing some points brought in the sefer Nasiach Bechukecha which are not addressed by the Chayei Adam. The final point he raises regards a conflict of two mitzvos in which A is more tadir and B is less tadir. We have learned that tadir supersedes ain ma’avirin, and

 We have finished siman 1, and will discuss some points brought in the sefer Nasiach Bechukecha which are not addressed by the Chayei Adam  His first point regards one who transgressed and was ma’avir al hamitzvos. For example, mitzvah A presented itself first, but the person passed over it to perform mitzvah B instead. Should

 We are continuing in siman 1. We are beginning the third limitation to the concept of ain ma’avirin. The Chayei Adam writes that included in the concept of ain ma’avirin is the idea not to delay performing a mitzvah (as we learned from the pasuk of ushmartem es hamatzos, see shiur 1370). This pasuk teaches

1We are continuing in siman 1. We are beginning the second limitation to the concept of ain ma’avirin. The Chayei Adam writes that ain ma’avirin only applies to a mitzvah in which one is actively involved. If someone else is involved in the mitzvah, and you are just a spectator, even though your presence increases

 We are continuing in siman 1, where the Chayei Adam introduces the concept of ain ma’avirin al hamitzvos. We have learned that the Chayei Adam holds that there are three limitations to this concept, in which ain ma’avirin would be superseded. The first limitation is when a person would not have time to perform both

 We are continuing in siman 1, where the Chayei Adam introduces the concept of ain ma’avirin al hamitzvos. We have learned the Chayei Adam holds that there are three limitations to this concept, in which ain ma’avirin would be superseded. Yesterday, we began learning about the first limitation, when a person would not have time

 We are continuing in siman 1, where the Chayei Adam introduces the concept of ain ma’avirin al hamitzvos. The concept of ain maavirin only applies when there are two mitzvos in question, where the proper way to perform them is the order in which they interface with the person, as we have learned regarding tallis

 We are beginning siman 1. The Chayei Adam writes that one should not be maavir al hamitzvos, meaning,  that if one is presented with the opportunity to perform two mitzvos, and comes upon one of them first, he is not allowed to ignore that mitzvah in order to perform the other. One may not leave

 We are beginning Klal 68. Klal 68 is a wide-ranging Klal, in which the Chayei Adam discusses various halachic concepts regarding the proper way to perform mitzvos. The idea behind this Klal possibly came from the Sefer Chareidim, a sefer written by one of the Gedolim who lived in Tzfas at the same time as