Psychology of the Daf Maseches Eruvin

The Daf Yomi from a Psychological Perspective

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אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: כֹּל שֶׁאֵין דַּעְתּוֹ מְיוּשֶּׁבֶת עָלָיו אַל יִתְפַּלֵּל, מִשּׁוּם שֶׁנֶּאֱמַר: ״בְּצָר אַל יוֹרֶה״. רַבִּי חֲנִינָא בְּיוֹמָא דְּרָתַח לָא מְצַלֵּי, אָמַר: ״בְּצָר אַל יוֹרֶה״ כְּתִיב. מָר עוּקְבָא בְּיוֹמָא דְשׁוּתָא לָא הֲוָה נָפֵיק לְבֵי דִינָא.

Rav Ḥiyya bar Ashi said that Rav said: Anyone whose mind is unsettled should not pray, as it is stated: When distressed, one should not issue decisions. The Gemara relates that Rabbi Ḥanina, on a day that he was angry, would not pray, as he said that it is written: When distressed, one should not issue decisions. The Gemara similarly relates that Mar Ukva, on a day of a south wind, would not venture out to the court, for this hot and harsh wind would disturb his usual clarity of mind.

אָמַר רַבִּי אֶלְעָזָר: הַבָּא מִן הַדֶּרֶךְ, אַל יִתְפַּלֵּל שְׁלֹשָׁה יָמִים, שֶׁנֶּאֱמַר: ״וָאֶקְבְּצֵם אֶל הַנָּהָר הַבָּא אֶל אַחֲוָא וַנַּחֲנֶה שָׁם יָמִים שְׁלֹשָׁה וָאָבִינָה בָּעָם וְגוֹ׳״.

Rabbi Elazar said: One who returns home from a journey should not pray for three days while recovering from the hardship of being on the road, as it is stated: “And I gathered them together at the river that runs to Aḥava, and we encamped there for three days, and I inspected the people” (Ezra 8:15), after which it is stated: “Then I proclaimed a fast there, at the river of Aḥava, that we might afflict ourselves before our God, to seek of Him a safe journey for us” (Ezra 8:21), which teaches that they rested three days before praying.

אֲבוּהּ דִּשְׁמוּאֵל, כִּי אָתֵי בְּאוֹרְחָא, לָא מְצַלֵּי תְּלָתָא יוֹמֵי. שְׁמוּאֵל לָא מְצַלֵּי בְּבֵיתָא דְּאִית בֵּיהּ שִׁיכְרָא. רַב פָּפָּא לָא מְצַלֵּי בְּבֵיתָא דְּאִית בֵּיהּ הַרְסָנָא.

The Gemara relates that Shmuel’s father, when he would return home from his journey, would not pray for three days, as he would have to rest from his journey. Shmuel himself would not pray in a house that contained an alcoholic beverage, as the scent of the alcohol would disturb his concentration during prayer. Similarly, Rav Pappa would not pray in a house that contained small fried fish, due to their smell.

Codified and described beautifully by Rambam Laws of Tefilla 4:16-17

Ritva and Rashba

אמרו רבותי ז״ל שלא נאמרו דברים אלו אלא בדורת ההם שהיה לבם נכון אבל עכשיו בין כך ובין כך אין מתכוונין ומוטב שלא תתבטל התפלה:

On a Practical level, we do not follow this ruling, because if we did we would never pray because we are never in the right State of Mind.

Please do not give up on prayer. It takes years and years of practice to learn how to appreciate prayer in philosophy, technique and intention of the heart and mind. It is enlightening to keep in mind the adage from Michael Jordan, and apply it to prayer:

“You can practice shooting 8 hours a day, but if your technique is wrong, then all you become is very good at shooting the wrong way. Get the fundamentals down and the level of everything you do will rise.” -- Michael Jordan, The Champion’s Comeback: How Great Athletes Recover, Reflect and Reignite (2016) by Jim Afremow

The Daf Yomi from a Psychological Perspective

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אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: שָׁתָה רְבִיעִית יַיִן — אַל יוֹרֶה. אָמַר רַב נַחְמָן: לָא מְעַלְּיָא הָא שְׁמַעְתָּא, דְּהָא אֲנָא כֹּל כַּמָּה דְּלָא שָׁתֵינָא רְבִיעֵתָא דְּחַמְרָא — לָא צִילָא דַּעְתַּאי.

However, Rav Naḥman did not give his approval to all of Rav Yehuda’s rulings, as Rav Yehuda said that Shmuel said: If one drank a quarter-log of wine, he may not issue a halakhic ruling, as the wine is liable to confuse his thinking. With regard to this second statement, Rav Naḥman said: This halakha is not excellent, as concerning myself, as long as I have not drunk a quarter-log of wine, my mind is not clear. It is only after drinking wine that I can issue appropriate rulings.

From here we see an idea that though it is important to abstain from bacchanalia, in an appropriate context being joyful and drinking a bit as well can help gladden the heart and therefore broaden the mind. Rav Tzadok HaCohen speaks of this concept in several places:

פרי צדיק פרשת נשא

פרי צדיק פסח כ״ט

Rambam (Shemoneh Perakim 5) speaks of the importance of sometimes relieving and refreshing to mind through artistic and aesthetic endeavors:

If man has this as his ideal, he will dispense with many of his customary deeds, and refrain from a great deal of ordinary conversation. He who follows this line of conduct will not trouble himself with adorning his walls with golden ornaments, nor with decorating his garments with golden fringe, unless it be for the purpose of enlivening his soul, and thus restoring it to health, or of banishing sickness from it, so that it shall become clear and pure, and thus be in the proper condition to acquire wisdom. Therefore, our Rabbis of blessed memory say, (Shabbat 25b) "It is becoming that a sage should have a pleasant dwelling, a beautiful wife, and domestic comfort"; for one becomes weary, and one's mind dulled by continued mental concentration upon difficult problems. Thus, just as the body becomes exhausted from hard labor, and then by rest and refreshment recovers, so is it necessary for the mind to have relaxation by gazing upon pictures and other beautiful objects, that its weariness may be dispelled. Accordingly, it is related (Shabbat 30b) that when the Rabbis became exhausted from study, they were accustomed to engage in entertaining conversation (in order to refresh themselves). From this point of view, therefore, the use of pictures and embroideries for beautifying the house, the furniture, and the clothes is not to be considered immoral nor unnecessary.

Know that to live according to this standard is to arrive at a very high degree of perfection, which, in consequence of the difficulty of attainment, only a few, after long and continuous perseverance on the paths of virtue, have succeeded in reaching. If there be found a man who has accomplished this that is one who exerts all the faculties of his soul, and directs them towards the sole ideal of comprehending God, using all his powers of mind and body, be they great or small, for the attainment of that which leads directly or indirectly to virtue I would place him in a rank not lower than that of the prophets. Such a man, before he does a single act or deed, considers and reflects whether or not it will bring him to that goal, and if it will, then, and then only, does he do it.

Such striving does the Almighty require of us, according to the words, (Deuteronomy 6:5) "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might", that is, with all the faculties of thy soul, each faculty having as its sole ideal the love of God. The prophets, similarly, urge us on in saying, (Proverbs 3:6) "In all thy ways know Him", in commenting upon which the sages said, (Berachot 63a) "even as regards a transgression (of the ritual or ceremonial law)," meaning thereby that thou shouldst set for every action a goal, namely, the truth, even though it be, from a certain point of view, a transgression. The sages of blessed memory, too, have summed up this idea in so few words and so concisely, at the same time elucidating the whole matter with such complete thoroughness, that when one considers the brevity with which they expressed this great and mighty thought in its entirety, about which others have written whole books and yet without adequately explaining it, one truly recognizes that the Rabbis undoubtedly spoke through divine inspiration. This saying is found among their precepts (in this tractate), and is, (Pirkei Avot 2:12) "Let all thy deeds be done for the sake of God". This, then, is the thought we have been dwelling upon in the present chapter, and what we have said must be considered sufficient for the needs of this introduction.

The Daf Yomi from a Psychological Perspective

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אָמַר רַב בְּרוֹנָא אָמַר רַב: כׇּל הַיָּשֵׁן בְּקִילְעָא שֶׁאִישׁ וְאִשְׁתּוֹ שְׁרוּיִין בָּהּ, — עָלָיו הַכָּתוּב אוֹמֵר: ״נְשֵׁי עַמִּי תְּגָרְשׁוּן מִבֵּית תַּעֲנוּגֶיהָ״.

With regard to the neglect of the commandment of procreation, Rav Beruna said that Rav said: Whoever sleeps in a chamber in which a husband and wife are resting, thus thwarting their intimacy, the verse says about him: “The women of my people you cast out from their pleasant houses” (Micah 2:9), and his punishment is detailed in that chapter.

וְאָמַר רַב יוֹסֵף: אֲפִילּוּ בְּאִשְׁתּוֹ נִדָּה.

And Rav Yosef said: This applies not only to a woman who is ritually pure and permitted to her husband, but even in the case of a man whose wife is menstruating, for even then, although she is prohibited to him, they are more comfortable being alone together.

רָבָא אָמַר: אִם אִשְׁתּוֹ נִדָּה הִיא — תָּבֹא עָלָיו בְּרָכָה. וְלָא הִיא, דְּעַד הָאִידָּנָא מַאן נַטְרֵיהּ?

Rava said: If his wife is menstruating, may a blessing come upon the person sleeping in the room, for he protects the couple from the possibility of sin. The Gemara rejects this: But that is not so, i.e., this argument is invalid, for who protected the husband until now? In other words, there is no need for concern in this case, and hence one must refrain from behavior that causes distress to the couple.

From here we see an important principle of allowing not just physical intimacy but respecting emotional intimacy and privacy between husband and wife and not interfering. This is something that parents in law and hosts should keep in mind when inviting couples and families for Shabbos and Yamim Tovim.

Chiddushei Aggados

אפילו באשתו נדה כו'. דליכא ביה משום שבושין לשמש מטתו אפי' בעת שינתו דחוששין שמא הוא נעור מ"מ בושין ממנו לדבר דברים שבצנעה בינו לבינה וכ"פ רבי יהונתן ע"ש:

Arukh Hashulkhan Even Haezer 25:5

אמרו חז"ל [עירובין ס"ג.] כל הישן בחדר שאיש ואשתו שרוים שם עליו הכתוב אומר "נְשֵׁי עַמִּי תְּגָרְשׁוּן מִבֵּית תַּעֲנֻגֶיהָ" (מיכה ב ט) כי הם בושין מפניו לבעול, ואפילו כשהיא נדה אין לו לישן שם דמונע אותם מלדבר דברי סתר, ולא יאמר אשמרם כדי שלא יבואו לידי עבירה, דעד האידנא מי שמרם. והפוסקים השמיטו זה ולא ידעתי למה.

Arukh Hashulkhan Orach Chayyim 240:3

ואסור לישן בחדר שאיש ואשתו ישינים שם, ולא עוד אלא אפילו היא נדה מכל מקום לא יישן אחר שם (עירובין ס"ג:), כי יש לה תענוג כשהיא בחדר אחד עם בעלה ומדברת ושואלת ממנו כל מה שתרצה, אבל כשיש אחר שם היא בושה ממנו, ועליהן אמר הנביא: "נשי עמי תגרשון מבית תענוגיה

Tosafos Yevamos 62b

חייב אדם לפקוד את אשתו - אומר ר"ת דפקידה זו אינו תשמיש אלא כשהוא רוצה לצאת בדרך אם הוא רחוק ממנה לא יצא לדרך אא"כ ישוב אליה ויפקדנה או בתשמיש או בשאר דברים וידבר על לבה

The Daf Yomi from a Psychological Perspective

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וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: בֶּן נֹחַ נֶהֱרָג עַל פָּחוֹת מִשָּׁוֶה פְּרוּטָה, וְלֹא נִיתָּן לְהִשָּׁבוֹן.

And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: A Noahide, i.e., a gentile who stole is executed for his crime, according to the laws applying to Noahides, even if he stole less than the value of a peruta. A Noahide is particular about his property and unwilling to waive his rights to it, even if it is of minimal value; therefore, the prohibition against stealing applies to items of any value whatsoever. And in the case of Noahides, the stolen item is not returnable, as the possibility of rectification by returning a stolen object was granted only to Jews. The principle that less than the value of a peruta is not considered money applies to Jews alone. With regard to gentiles, it has monetary value, and therefore one may rent from a gentile with this amount.

Rashi:

בן נח נהרג על הגזל - דהיא מז' מצות כדאמר בד' מיתות בסנהדרין (דף נו.) ואמר אזהרה שלהן זו היא מיתתן ואשמועינן ר' יוחנן דעכו"ם לא מחיל אפילו אפחות משוה פרוטה והוי גזל לדידהו:

Essentially the point is that since a gentile customarily is less forgiving about even an amount of money less than a peruta coin, so for him it is considered theft.

On the surface, this rabbinic pronouncement seems odd as Jews are known for their acumen in business, and in fact in the middle ages made their living off and from money lending. However, it seems that while this may be true, there was a certain ability to forgive and Overlook minor sums of money which the rabbis held were a unique cultural heritage of people of Jewish descent. As it states in Yevamos 79a:

אמר שלשה סימנים יש באומה זו הרחמנים והביישנין וגומלי חסדים רחמנים

David said: There are three distinguishing marks of this nation, the Jewish people. They are merciful, they are shamefaced, and they perform acts of kindness.

However, Likuttei Halakhos (Choshen Mishpat Laws of Stealing 1:1) offers a mystical twist to this interpretation:

The Likkutei Halakhos seems to be saying that there is a deep spiritual concept to money and a more physical material concept. The Jewish soul has an attachment to money because it represents the divine benefit, like rain, that flows from G-d. Therefore money represents a holiness, and that is a deeper understanding of the rabbinic statement that one who steals from someone is as if he is killing him by stealing his soul. However The secular concept of wealth has an attachment to money that is not based on holiness but merely on the momentary possession.

The two contrasting ideas about money, wealth, and material acquisition are represented within the idea of whether or not there is a minimum limit to theft, i.e., less than a peruta. Since for the Jewish soul, money represents something holy, all holy things require a space, that is a preparation and intention to allow for his presence. That is why many positive Commandments and negative Commandments have minimum requisite amounts such as a kzayis or a peruta coin. However the Secular concept of material wealth does not come from divine flow or holiness, therefore it has no space and place, and has no minimum limit.

The bottom line is a Jew Who sees in himself a direct connection with God and his beneficence, could not dismiss something as fundamental as money as not being Holy, and therefore it is subject to preparatory space and place.

The Daf Yomi from a Psychological Perspective

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כִּי אֲתָא רַב דִּימִי אָמַר: טַטְרוֹגֵי מְטַטְרְגִי לְהוּ בְּנֵי גָדֵר לִבְנֵי חַמָּתָן, וּמַאי ״הִתִּיר״ — הִתְקִין.

The Gemara relates that when Rav Dimi came from Eretz Yisrael to Babylonia, he said: This ruling was issued not due to their respective Shabbat limits, but rather because the residents of Geder would assault [metatreg] the residents of Ḥamtan. And what does it mean that Rabbi Yehuda HaNasi permitted the residents of Geder to descend to Ḥamtan, but not vice versa? He instituted this. In other words, this was not a halakhic ruling, but rather an ordinance instituted to protect the public welfare and prevent fighting.

וּמַאי שְׁנָא שַׁבָּת, דִּשְׁכִיחָא בָּהּ שִׁכְרוּת.

The Gemara asks: What is different about Shabbat that Rabbi Yehuda HaNasi instituted this ordinance only for Shabbat and not for the rest of the week? The Gemara answers: Drunkenness is common on Shabbat, when people eat to their heart’s content. Therefore, there is a greater chance of violent behavior.

כִּי אָזְלִי לְהָתָם, נָמֵי מְטַטְרְגִי לְהוּ? כַּלְבָּא בְּלָא מָתֵיהּ, שַׁב שְׁנִין לָא נָבַח

The Gemara asks: When the residents of Geder go to Ḥamtan, they will assault the residents there; of what use, then, is this ordinance? The Gemara answers, citing a popular saying: A dog that is not in its place will not bark for seven years. On its own turf, a dog barks readily, but it becomes scared in unfamiliar surroundings and remains silent. Similarly, the people of Geder are not nearly as bold when they visit Ḥamtan as they are in their own town.

הַשְׁתָּא נָמֵי מְטַטְרְגִי בְּנֵי חַמָּתָן לִבְנֵי גָדֵר! כּוּלֵּי הַאי לָא כָּיְיפִי לְהוּ.

The Gemara asks: If so, we should be concerned about the reverse scenario, that now too, the residents of Ḥamtan, in their home territory, will take revenge and assault the residents of Geder. The Gemara answers: The people of Geder would not be submissive to such an extent. While visiting Ḥamtan, they would not initiate fights, but they would certainly fight back if they were attacked. Consequently, the people of Ḥamtan would not dare initiate hostilities with them. Therefore, there is no concern about the safety of either group.

Research:

Ryan Boyko, a research assistant in the Department of Psychology in the Faculty of Arts and Sciences at Harvard University, studied 5,000 English Premier League games from 1992 to 2006, to discern any officiating bias and the influence of home crowds. The data was published in the Journal of Sports Sciences and suggested that for every additional 10,000 people attending, home team advantage increased by 0.1 goals. Additionally, his study proved what many football fans already suspect: that home teams are likely to be awarded more penalty kicks, but crucially, this is more likely with inexperienced referees. So, consideration of referee profiles should clearly be a refinement for home field advantage statistics.

Sports Illustrated, in a 17 January 2011 article, reported that home crowds, rigor of travel for visiting teams, scheduling, and unique home field characteristics, were not factors in giving home teams an advantage. The journal concluded that it was favorable treatment by game officials and referees that conferred advantages on home teams. They stated that sports officials are unwittingly and psychologically influenced by home crowds and the influence is significant enough to affect the outcomes of sporting events in favor of the home team.

An evolutionary psychology explanation for the home advantage effect refers to observed behavioral and physiological responses in animals when they are defending their home territory against intruders. This causes a rise in aggression and testosterone levels in the defenders. A similar effect has been observed in football with testosterone levels being significantly higher in home games than in away games. Goalkeepers, the last line of defense, have particularly strong testosterone changes when playing against a bitter rival as compared to a training season. How testosterone may influence results is unclear but may include cognitive effects such as motivation and physiological effects such as reaction time.

SOURCE: https://en.wikipedia.org/wiki/Home_advantage

Some psychological implications are: Be respectful to guests, in laws, spouses who are by in-laws, newcomers to classes etc.

The Daf Yomi from a Psychological Perspective

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אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: הָא דְּרַבִּי יִצְחָק, גְּמָרָא אוֹ סְבָרָא? אֲמַר לֵיהּ: מַאי נָפְקָא לַן מִינַּהּ? אֲמַר לֵיהּ: גְּמָרָא גְּמוֹר, זְמוֹרְתָּא תְּהֵא?!

Abaye said to Rav Yosef: Is that ruling of Rabbi Yitzḥak based on oral tradition or his own logic? Rav Yosef said to him: What practical difference does Rabbi Yitzḥak’s source make to us? Abaye said to him, quoting a well-known adage: When you study Talmud is it merely a song?; Is the material you study like the lyrics of a song that you do not understand? It is proper to investigate all aspects of the statements of the Sages, regardless of the practical ramifications.

Boaz on Mishna Erchin 4:1

והקשו בתוס' למה לא ערבינהו ותנינהו, השנים והערכין בנערך. ותו ק"ל למה שני בלישנא. ברישא נקט נידר ובסיפא נערך. וכ"כ ק"ל בכל דוכתא דתני חסורי מחסרא וה"ק, א"כ למה לא הגיהו המשנה. ולמה באמת הוה נקט תנא לישנא קטיעא. ואם שי"ל, שגם כאשר באמת חס"מ יש כוונה בהעניין באופן אחר, עכ"פ לא בכל דוכתא נוכל לתרץ כן. ולולא מסתפינא היה נ"ל ע"פ מ"ש תוס' שלהי מגילה [דל"ב א] על השונה בלא זימרא, וכ"כ אמרי' [ביצה כ"ד א] גמרא גמור זמורתא תהא, שהיו להן זמירות מיוחדין לכל משנה ומשנה. ולפע"ד היה זה כדי לחזק המשנה בכח הזכרון. מדהיו שונין המשניות על פה אפי' בימי רבי [כרש"י ב"מ דל"ג א]. וע"י הניגון נזכר היטב לישנא דמתני', באשר שהיה הזמר מסודר לפי המלות והבבות שבמשנה. ולכן כמה פעמים בחר התנא ג"כ במלה זאת ולפעמים באחר, הכל כפי הנאות לקול השיר המיוחד להמשנה. ומה"ט לפעמים נשנה בבא שנראית יתירה במשנה זו ואצ"ל זו, אבל היה כדי לשקול בבות המשנה כפי הבבות שבפרקי השיר. ומה"ט אף שהי' חשורי מחסרא הניחוה כך. מדמובן ממילא דאל"כ יהיה מעשה לסתור, ואם היו מבלבלים המלות יתבלבל השיר המיוחד לה ויתבלבל הזכרון, ותשתכח המשנה ח"ו, ובדבר זה יתורץ כמה קושיות ודקדוקים. ושמור זה, דאם גם ברוב פעמים מונחים פנינים יקרים בשינוי לשון התנא עכ"פ במקום שלא ידענו טעם אחר נסתפק א"ע בטעם זה, שהוא ג"כ אמיתי בעצמו:

The Idea being expressed is that the Mishnayos were designed to be memorized, possibly originally orally. Therefore, Tiferes Yisrael suggests that each Mishna had its own “song”, tune or perhaps meter. He goes on to say this is why sometimes certain Mishnayos are unexplainably short or long, sometimes in missing words sometimes having extra words. This is an order that the meter and rhyme should work properly.

This is not such a strange idea. There’s a field of study about cultures that are primarily oral, non-literary or pre-literary. Although there are about 3,000 languages spoken today in the world, in point of fact they’re only about 78 of those that have written literature (“Lore; an introduction to the science of folklore and literature”. Author: Edmonson, Munro S. Published: 1971.) In cultures that were pre-literate, many kinds of thoughts were held together by groups of sayings, Proverbs, and catchphrases and clichés. Research by Millman Party into the original Greek literature such as the Odyssey also has led him and others to conclude that it’s meter and catch phrases are based on it being originally an oral tradition, sung over in a particular way and only later was written down.

http://nrs.harvard.edu/urn-3:hlnc.essay:ParryM.Studies_in_the_Epic_Technique_of_Oral_Verse-Making1.1930

Another perspective on the singing of Mishna comes from Chasam Sofer on Chumash Zos Haberacha 4:

ולכל היד החזקה ברש"י ששבר הלוחות ידוע על ידי שבירת הלוחות בא שכחת התורה ובימי אבלו של משה נשתכחו שבעה מאות הלכות כדאיתא במס' תמורה והחזירן עתניאל בן קנז בפלפולו וענין הפלפול ובירור הלכה ידוע ליודעים והנה כמה פעמים מצינו בגמרא א"ל ומאי נפקא לך מינה א"ל גמרא גמור זמורתא תהא (ביצה דף כ"ד ע"א עיין ברש"י שם) ונלע"ד רמז נאה הנה ידוע דפלפול תורתינו הקדושה כוחו עצום מאוד ואיתא שהאר"י ז"ל הי' מפלפל בכח עד שהי' מזיע כי זיע של פלפול מסוגל לבער הקליפות (עיין בטו"ז הלכות פסח סימן ת"ס סעק"ב בשם האר"י ויעוין סימן ר"נ בשערי תשובה בשם האר"י) וידוע דלכן נקרא הפסוקי ופרשיות תהלים ושארי פסוקי שבח ושירה שאנו אומרים בין ברוך שאמר לישתבח פסוקי דזמרה לשון כריתה כמו ואת כרמך לא תזמור שמזמר עריצים ומבער כל הקליפות ומשטינים השוטטים באויר ומעכבים התפלה מלעלות מעלה מעלה והנה איתא בספר החיים מהגאון מו"ה רבן בצלאל אחיו של מהר"ל מפראג שתיבת ג'מ'ר'א' ר"ת ג'בריאל מ'יכאל ר'פאל א'וריאל שהוא מחנה השכינה הסובבת מרכבה העליונה ומי שעוסק בגמרא מסובב מהם מד' כיתות מחנה השכינה אלו (יעוין תו"מ במדבר דף ב' בד"ה מחנה ישראל) ומשמרים ומצילים אותו מכל פגע ונגע רע ועל ידי פלפול הגמרא מבער ומזמר הקליפות וזה רמז לו ג'מ'ר'א' גמור למד גמרא ועי"ז זמורתא לשון זמירה תהא כהלכה מכלל דפליגי בירור הלכה קבוע (מש"מ):

His idea is a more mystical one, that the word zamor does not allude to song the simple meaning, but to pruning. And the particular investigative analysis of study of Torah has a way of pruning away the “kelipos” The contaminated shells of dross materialism that block us from access to godliness in this world

The Daf Yomi from a Psychological Perspective

For Mareh Mekomos Click Below

אֲמַר לֵיהּ רַב נַחְמָן: מַאי טַעְמָא? אִילֵּימָא מִשּׁוּם דִּשְׁכִיחִי גַּבֵּי הַרְמָנָא, מַדְכְּרִי אַהֲדָדֵי — כּוּלְּהוּ יִשְׂרָאֵל נָמֵי בְּצַפְרָא דְּשַׁבְּתָא שְׁכִיחִי גַּבֵּי הֲדָדֵי. אֶלָּא אָמַר רַב נַחְמָן: כְּגוֹן דִּיסְקַרְתָּא דְנַתְּזוּאִי.

Rav Naḥman said to him: What is the reason for bringing this example? If you say that because large numbers of people are to be found at the residence of the governor [harmana] in order to request licenses and authorizations, and they remind each other of the reason it is permissible to establish an eiruv there, and consequently they will not arrive at mistaken conclusions with regard to other places, then every city should have the same status, as the entire Jewish people are also found together on Shabbat morning when they come to pray. Rather, Rav Naḥman said: For example, the village of Natzu’i was a private city belonging to a single individual before a large influx of residents turned it into a public city.

רש״׳ שם

בצפרא דשבתא שכיחי אהדדי - לשמוע דרשה

They will be by each other in shabbos morning to hear the rabbi teach Hilchos shabbos So they will remind each other.

But Ritva doesn’t mention the Rabbis derasha, just the discussions amongst people in Torah :

דשכיחי רבים גבי הרמנא דהיינו ריש גלותא ומדכרי אהדדי כלומר כי בהתאספם שם ישאו ויתנו באיסור והיתר ויזכירו איסור רשות הרבים זה לזה ושאינם מותרין בכל העיר אלא משום עירובי א״נ כלהו ישראל נמי שכיחי בצפרא דשבתא גבי הדדי ומדברים באיסור והיתר

What is this activity, going to hear the derasha?

The Gemara Berachos 6a tells us:

אָמַר רַבִּי זֵירָא: אַגְרָא דְפִרְקָא — רִהֲטָא.

Rabbi Zeira said: The reward for attending the lecture is for running. Since most individuals attending the lecture did not fully understand the material taught, the primary reward for attendance was given for their intention to hear the Torah being taught, as evidenced by their rush to arrive.

I would like to say that Gemara is not really being literal, and it means that aside from the actual study of Torah a big part of it is the energy and dedication and evidence to buy running to study. But, Rashi explains something difficult to accept :

אגרא דפרקא – עיקר קבול שכר הבריות הרצים לשמוע דרשה מפי חכם היא שכר המרוצה שהרי רובם אינם מבינים להעמיד גרסא ולומר שמועה מפי רבן לאחר זמן שיקבלו שכר למוד:

This would seem that the only people to actually get the reward for study Torah are those who are able to retain it. Indeed, (Derech Chaim 6:6:1155) actually cites this Rashi as proof for this exact concept

(1115) על פי הפסוק [ישעיה ח, כ] "לתורה ולתעודה אם לא יאמרו כדבר הזה אשר אין לו שחר". וכן כתב בספר ארחות צדיקים שער עשרים ושבעה [ובסמוך (לפני ציון 1126) יביאו], וז"ל: "וכן עתה רוב הלומדים מודים בעצמם שאין לומדים כהוגן, ויודעים שאינם לומדים כדרך הישר, כי מרב טרח הפטפוטים שהם מפטפטים הם מתבטלים לגמרי, ולא ישיגו ללמד לא תורה ולא נביאים וכתובים ולא אגדות, לא מדרשים ולא שום חכמה, מחמת רב תחבולות שלהם". ואין על לימוד זה מתן שכר, כי לימוד כזה הוא שקר, וכמו שביאר למעלה [לאחר ציון 1107], ואין מתן שכר על שקר. ואמרו חכמים [ברכות ו:] "אגרא דפרקא רהטא", ופירש רש"י שם "אגרא דפרקא - עיקר קבול שכר הבריות הרצים לשמוע דרשה מפי חכם היא שכר המרוצה, שהרי רובם אינם מבינים להעמיד גרסא ולומר שמועה מפי רבן לאחר זמן, שיקבלו שכר למוד". הרי "שכר למוד" הוא רק באופן שלאחר זמן נשאר אצל הלומד מה שלמד, אך אם לא נשאר [וכפי שביאר למעלה שכך הוא כשלומד באופן משובש], אין על זה "שכר למוד".

Those are strong words but this would seem to be Rashi’s and the Rebbe’s opinion.

The Daf Yomi from a Psychological Perspective

For Mareh Mekomos Click Below

תַּנְיָא, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָא: אֵין לְךָ שֶׁיָּפֶה לִמְדִידָה יוֹתֵר מִשַּׁלְשְׁלָאוֹת שֶׁל בַּרְזֶל, אֲבָל מַה נַּעֲשֶׂה שֶׁהֲרֵי אָמְרָה תּוֹרָה: ״וּבְיָדוֹ חֶבֶל מִדָּה״.

It was taught in a baraita that Rabbi Yehoshua ben Ḥananya said: You have nothing better for measuring than iron chains, as they do not stretch. But what shall we do, as the Torah states: “I lifted up my eyes again and looked, and behold a man with a measuring rope in his hand” (Zechariah 2:5), from which it is derived that measurements must be made with a rope.

וָאֶשָּׂ֥א עֵינַ֛י וָאֵ֖רֶא וְהִנֵּה־אִ֑ישׁ וּבְיָד֖וֹ חֶ֥בֶל מִדָּֽה׃

I looked up, and I saw a man holding a measuring line.

וָאֹמַ֕ר אָ֖נָה אַתָּ֣ה הֹלֵ֑ךְ וַיֹּ֣אמֶר אֵלַ֗י לָמֹד֙ אֶת־יְר֣וּשָׁלִַ֔ם לִרְא֥וֹת כַּמָּֽה־רָחְבָּ֖הּ וְכַמָּ֥ה אָרְכָּֽהּ׃

“Where are you going?” I asked. “To measure Jerusalem,” he replied, “to see how long and wide it is to be.”

וְהִנֵּ֗ה הַמַּלְאָ֛ךְ הַדֹּבֵ֥ר בִּ֖י יֹצֵ֑א וּמַלְאָ֣ךְ אַחֵ֔ר יֹצֵ֖א לִקְרָאתֽוֹ׃

But the angel who talked with me came forward, and another angel came forward to meet him.

וַיֹּ֣אמֶר אֵלָ֔ו רֻ֗ץ דַּבֵּ֛ר אֶל־הַנַּ֥עַר הַלָּ֖ז לֵאמֹ֑ר פְּרָזוֹת֙ תֵּשֵׁ֣ב יְרוּשָׁלִַ֔ם מֵרֹ֥ב אָדָ֛ם וּבְהֵמָ֖ה בְּתוֹכָֽהּ׃

The former said to him, “Run to that young man and tell him: “Jerusalem shall be peopled as a city without walls, so many shall be the men and cattle it contains.

וַאֲנִ֤י אֶֽהְיֶה־לָּהּ֙ נְאֻם־יְהוָ֔ה ח֥וֹמַת אֵ֖שׁ סָבִ֑יב וּלְכָב֖וֹד אֶֽהְיֶ֥ה בְתוֹכָֽהּ׃ (פ)

And I Myself—declares the LORD—will be a wall of fire all around it, and I will be a glory inside it.

Abravanel Zecharia 2:9

ובפרק המוכר את הספינה (ב"ב עה, ב) אמרו דרש רבי חנינא בקש הקדוש ברוך הוא למוד את ירושלם במדה אמרו מלאכי השרת רבונו של עולם הרבה כרכים נתת להם לאומות העולם ולא נתת להם במדה ירושלם ששמך בתוכה וצדיקים בתוכה תתן להם במדה מיד ויאמר אליו רוץ דבר אל הנער הלז פרזות תשב ירושלם מרוב אדם וגומר ר"ל שלא היה פרזות תשב ירושלם דבר סותר לחבל המדה בפעל כי אם שראשונה עלה במחשבה לתת לה קצבה גדולה ואחר כך מפני בקשת מלאכי השרת המליצים על ישראל נחם השם על דברו וצוה שלא ימדדו: ולזה פרש"י רוץ אל הנער הלז המלאך הדובר בו היה האיש אשר בידו חבל המדה צוהו אל תצא למדוד כי נמלך הקדוש ברוך הוא בפמליא שלו שלא יהיה לה קצב ושיעור נמשך הרב לדעת המדרש:

This Abravanel continues the theme we were discussing yesterday. Hashem rescinds his original intention to measure the future city of Jerusalem and now decides to throw away the measure and make it of unlimited size. This is a gesture of love without bounds.

Sometimes, in a relationship we have to be willing to stop measuring and counting points, and simply give and forgive.

The Daf Yomi from a Psychological Perspective

For Mareh Mekomos Click Below

מַתְנִי׳ אֵין מוֹדְדִין אֶלָּא בְּחֶבֶל שֶׁל חֲמִשִּׁים אַמָּה, לֹא פָּחוֹת וְלֹא יוֹתֵר. וְלֹא יִמְדּוֹד אֶלָּא כְּנֶגֶד לִבּוֹ.

MISHNA: One may measure a Shabbat limit only with a rope fifty cubits long, no less and no more, as will be explained in the Gemara. And one may measure the limit only at the level of one’s heart, i.e., whoever comes to measure the limit must hold the rope next to his chest.

Rashi Ibid

ולא ימדוד אלא כנגד לבו - קבעו לו חכמים מקום לשום כנגדו ראש החבל שלא יתן זה כנגד צוארו וזה כנגד רגליו והחבל מתקצר והתחומין מתמעטין

And will not measure except against his heart - the sages have set a standard for the terminal points of the rope, so that one will not measure from his neck and one from his legs, causing the distance to be shorter and the domain decreases.

The Gemara also explains that the length of the rope is 50 cubits, because a shorter rope will be too tight and cause the domain to be longer than is accurate, and a longer rope will hang to much and cause the domain to be shorter than is accurate.

I will indulge in a bit of “chassidish-style” drash on this section of the Gemara. (There is tremendous mystical potential lying within the legalistic details of Eruvin, see Maaseh Rokeach Seder Moed Maseches Eruvin on Mishna of Karpef

וה' יאיר עינינו בתורתו. וידעתי גם ידעתי שיש במסכתא זו רזין דרזין אך כבר כתבתי שאין לנו עסק בנסתרות, עד שיבא עני ורוכב על חמור ויתבערו רוח הטומאה מן הארץ ותמלא הארץ דיעה כמים לים מכסים. בבי"א.)

In any case, I cannot Help but notice that in these measurements we are told, that when one measures, one can only measure by their heart. Is this phrase an accident? After all, they could have chosen to measure from any part of the body; why not the head? Why not the waist? Furthermore, the choice of 50 cubits for the length of the Rope may not be arbitrary either. 50 is a significant number in Judaism. It is the number of days from Passover to Shavuous, which corresponds to the preparatory days leading from Redemption to the acceptance of the Torah. And it also, corresponds to The 50 Gates of wisdom as described in Rosh Hashana (21b). In addition the rope is not supposed to be too tight or too lose.

Is it possible that there is a deeper allegorical meaning here. That is, when one needs to set boundaries for oneself, if he or she wants to achieve it through wisdom, it needs to be made with the heart and not the head. The Mishna then is saying, literally and allegorically, "One may measure the boundaries only from the heart.”

The Daf Yomi from a Psychological Perspective

For Mareh Mekomos Click Below

אָמַר שְׁמוּאֵל: אֵין תְּקוּפַת נִיסָן נוֹפֶלֶת אֶלָּא בְּאַרְבָּעָה רִבְעֵי הַיּוֹם, אוֹ בִּתְחִלַּת הַיּוֹם אוֹ בִּתְחִלַּת הַלַּיְלָה, אוֹ בַּחֲצִי הַיּוֹם אוֹ בַּחֲצִי הַלַּיְלָה.

On the topic of the previous discussion with regard to calculating the directions of the world based upon the seasons, Shmuel said: The vernal equinox occurs only at the beginning of one of the four quarters of a day: Either precisely at the beginning of the day, or precisely at the beginning of the night, or at midday, or at midnight.

We must ask ourselves, what is the meaning of the seasons? If you don’t believe in a guiding Creator you can just say, “ok, the Earth is on a tilted axis and that makes the Seasons.” But when you believe in a Creator, such scientific truths only explain the “what”, not the “why”. What are we supposed to learn from the idea of different seasons? Furthermore, everything in the world operates in cycles: Day to Night, the Moon waxing and waning, being young and growing old, the solar year that is 365.24 days, sleep and awake. What do all of these cycles mean?

Such patterns in nature indicate the importance of cycles in the physical world. One of the disservices of industrialized life is dissociation from natural cycles. We no longer follow natural days, waking at dawn and sleeping at night, instead we follow the clock. Even then we use devices to keep us distracted and awake. Is it any wonder so many people have sleep disorders, ADHD and even general anxiety? Take a child or a baby outside and let them feel and smell the fresh grass and blue sky, and they become visibly happier and calmer. Our souls and our bodies are designed to follow cycles and rhythms. Most of the Jewish holidays correspond to agricultural seasons as well as the full moon. These were natural times of happiness and revelry when there where harvests or plantings, and more light at night. You might wonder, why does it matter?

Asking why this matters is as foolish as asking why love or hugs matter. It is a human process that is deeply important and non-rational. In matters because we are designed for some reason to thrive when we are in tune with it. Additionally, if you really need an intellectual explanation, I suggest that there is wisdom in accepting the cyclical nature of physical life. Unlike G-d, we live and we die. We sin and we repent. We fail and we succeed. It is important to know such truths deep in one’s bones so that we can accept what is and make the most of it.