The Borders of Eretz Yisroel In the first Mishna of Maseches Gittin, we learn that when a

messenger brings a get from the Diaspora to Eretz Yisroel, he must testify that it was written and
signed in his presence. The Gemara offers two reasons for this requirement. According to Rabba,
this is to ensure that the get was written properly. According to Rava, this is to enable Beis Din in
Eretz Yisroel to verify that the signatures of the witnesses on the get are authentic. The Mishna
then launches into a discussion of the borders of Eretz Yisroel, as relevant to this restriction.
Various Tannaim offer their opinions as to which cities are within the borders of Eretz Yisroel,
and do not require the testimony of the messenger; and which cities are outside Eretz Yisroel,
and thus require his testimony. Rekem: In our Mishna, R' Yehuda notes that the city of Rekem is
outside Eretz Yisroel. However, the pesukim (Yeshoshua 20:7, regarding Kedesh, which is
another name for Rekem) imply that Rekem is inside Eretz Yisroel. This seems to contradict our
Mishna. Tosefos (s.v. Ashkelon) explains that although Rekem was inside the borders of Eretz
Yisroel regarding the holiness of the land, it was far from the centers of population. Therefore,
the concerns regarding gittin brought from chutz la'aretz are equally relevant to Rekem. East of
the Yarden: The area of Eretz Yisroel east of the Yarden River is divided into three sections. 1.
The northern section has the status of Eretz Yisroel in all aspects. 2. The middle section, which
comprises most of the length of the land between the Kineret and the Dead Sea, is questionably
part of Eretz Yisroel. 3. The southern section, beside the Dead Sea, is considered chutz la'aretz.
We will now describe the status of these three sections in greater detail. Gilad: The northern
section, which is today called the Golan, is also called the Land of Gilad. Moshe Rabbeinu
conquered this area from the warrior-kings, Sichon and Og, and then gave it to the Tribes of Gad
and Reuven as their inheritance. After the Babylonian Exile, Ezra returned to resettle the land.
He re-conquered this area, sanctifying it again with the holiness of Eretz Yisroel, which would
then remain forever (Tashbatz III, 200). Amon and Moav: The middle section once belonged to
the nations of Amon and Moav. When Bnei Yisroel first prepared to enter the Land, Hashem
commanded them not to wage war against Amon and Moav. Hashem did not yet intend to give us
their lands, as part of our inheritance (see Devarim 2:9). However, just before Bnei Yisroel
reached Eretz Yisroel, Amon and Moav were conquered by Sichon and Og. Since we were told
to conquer the lands of Sichon and Og, we were then allowed to claim the lands that they had
previously captured from Amon and Moav. The Rishonim do not come to a definite conclusion
whether these lands were also reconquered by Ezra, and thus regained the sanctity of Eretz
Yisroel which was lost during Telling the Tree from its Fruit Nine years have passed since
Meoros HaDaf HaYomi began its first shiur. The young children of the members of that first
shiur have since grown to become teenagers, and the teenage children have grown, gotten
married, and had children of their own. Only by watching the progress of the "children of Daf
Yomi", can we begin to realize the great benefit of setting fixed times for Torah study, and the
influence it has on the entire family. There is no doubt that the lives of these children were
improved by knowing that their fathers study Torah. If a father sets fixed times for Torah, the
Torah "affixes" itself in the hearts and minds of his family. Once there was a young man from a
Chassidic family, who was swept away from his heritage by the storm winds of "modern
enlightenment." Rather than send his children to Torah schools, he wanted to send them to
secular schools, where they would be educated in aspects of gentile culture, which are alien to
our tradition. However, there were certain aspects of Chassidic tradition that were so ingrained
into his psyche, that he could never escape them. He wanted to receive a beracha from the
Rebbe, before he began his children's education. He approached his Rebbe, the "Tal Chaim" of
Atunia, told him of his plans for schooling, and asked for a beracha. The Tal Chaim scolded the

father sternly, and refused to give his blessing. The wayward WW Informing on Another Jew
Reporting Dangerous Drivers Territorial Waters of Eretz Yisroel Buying a Home on
Shabbos 1 q y, g y g IN MEMORY OF " " "
' "" " " Pesukim on Wedding Invitations
864 ' ' ," - ' ," i' - " " ' ," '-' '
-" Chassid then decided to approach the brother of the Tal Chaim, the Ahavas
Yisroel of Vizhnitz, for a beracha. True to his name, the Ahavas Yisroel was known for his great
love of the Jewish people. When he arrived in Vizhnitz, the Rebbe welcomed him with open
arms and a beaming smile. When the Rebbe heard the man's plan to send his children to a secular
school, he offered no rebuke or complaint. Instead, he invited the father to join him for an
afternoon stroll through the woods. The two set out for their walk, and after a few moments the
Rebbe turned to his companion and said, "These trees remind me of an incident from my youth.
When I was a young child, I studied together with my friends in the home of a tutor (as was
customary in those days). Winter passed, and the fresh smells of spring wafted through the air.
When our tutor's wife needed to clean the house for Pesach, he took us out to learn in the garden
nearby. We sat down around him in a half-circle, and tried our best to concentrate, but the fresh
smells and beautiful greenery stole our attention. The tutor soon realized that his efforts to garner
our attention were wasted. Our eyes darted left and right, even as he spoke." "Finally, he decided
that instead of fighting a losing battle against the spring air, he would take advantage of the
opportunity to show us a few of the amazing miracles that Hashem instilled in nature. He led us
through the woods, pointing out different trees, bushes and flowers. He taught us about the
special qualities of each plant, and how to identify it by the shape and color of its leaves, flowers
and stem." The Rebbe went on to talk about the different trees, their qualities, and their
identifying characteristics. The Rebbe's companion thought it unusual that the Rebbe, a saintly
man who devoted every moment to the service of Hashem, should go on at such length about
matters that seemed so trivial. Suddenly, the Rebbe stopped, turned to his companion, and stared
at him in dramatic silence. Then, the Rebbe put his hand on the man's shoulder and said with
great emotion, "All these signs are necessary only until the tree puts forth its fruit. Once you see
the fruits, you know exactly what 2 the Babylonian Exile (see Tosefos, Yevamos 16a s.v. Amon).
The Acharonim also question the opinion of the Rambam in this matter, which is unclear (see
Kaftor V'Ferach ch. 47 and Chazon Ish: Shevi'is 63 s.k. 25, who debate this matter, which is
relevant to the laws of shemita today). Today, this area is part of Jordan. The southern region:
The southern region, alongside the Dead Sea, is also part of modern-day Jordan. It was not
conquered by Bnei Yisroel when they came from Egypt, since it was then still part of Amon and
Moav, which Bnei Yisroel were forbidden to conquer. Therefore, Ezra also refrained from
capturing it. This area is thus considered chutz la'aretz in all aspects, except that the Sages
imposed a Rabbinic requirement to tithe produce grown on Jewish-owned land in this region.
(See Rambam, Terumos 1:1; Derech Emuna, s.k. 105) The air of Israel makes one wise: Even the
areas east of the Yarden that are definitely part of Eretz Yisroel, are less holy than the western
side. The Mishna (Menachos 83b) tells us that when harvesting grains for the omer and shtei
halechem offerings, produce from the western side is preferable. The Tashbatz (ibid) writes that
our Sages' assurance that the air of Eretz Yisroel makes one wise (Bava Basra 158b), applies only
to the western side of the Yarden. Furthermore, when our Sages said that anyone who lives in
Eretz Yisroel lives without sin, and being buried in Eretz Yisroel is considered like being buried
beneath the Mizbei'ach (Kesubos 111a), they referred only to the western side. Moshe's burial
site: The Tashbatz brings an interesting proof for this from Moshe Rabbeinu, who was buried on

the eastern side of the Yarden. Hashem told Moshe that he would not merit to enter Eretz Yisroel
during his life, or even be buried there after his death. Yet Moshe was buried in the part of Eretz
Yisroel east of the Yarden. From here we learn that the advantages of entering Eretz Yisroel and
being buried there, apply only to the western side of the Yarden.
" / Underlining Pesukim In our Gemara, we find the
opinion of R' Yitzchak, who holds that if a person wishes to copy three words from the Torah, he
must first make a straight line on the paper, and then write the words. Thereby, he ensures that
the words from the Torah will be written in a straight line, to give dignity to the holy words. If he
copies only two words, he need not do so. The Pischei Teshuva (Y.D. 284 s.k. 1) explains that
when copying only two words, it is not obvious that one is copying from the Torah. (He adds that
even three words are permitted, when it does not express a complete idea. However, four words
always require an underline.) Writing straight: Tosefos on our sugya explains that it is enough to
underline the first line of text on a page. Once the first line is written straight, the following lines
will also be straight. Accordingly, the Beis Yosef (Y.D. 284) concludes that our Gemara refers
only to a possuk written on the first line of a page. Otherwise, if a line of non-Torah text has
already been written straight on the top of the page, the words from the Torah on the following
line will also be straight. Writing with vowels: The Tashbatz (I, 2) cites from the Rambam's
father, that if a person copies a possuk with its vowel punctuation, he need not underline. In a
poetic manner: According to Tosefos, if a person uses a possuk in a poetic manner, with no
intention to quote it as a Torah source, it need not be underlined. He understood that our Gemara
refers only to words from the Torah, cited in the context of Torah. For example, some people
have the custom to read the parsha of ketores from a piece of parchment. When copying the
parsha, the first line must be underlined, to ensure that the lines come out straight and dignified.
The Shach (Y.D. 284 s.k. 2) cites opinions that argue. They understood that no matter what the
context, words from the Torah must be underlined. This debate is quite relevant today. Many
have the custom to write a date on the top of their letters, using the parsha to denote the week,
and the day of the week. Instead of writing the name of the parsha, they quote a few words of
blessing from the parsha. For example, "The third day of the parsha of How goodly are your
tents, O Yaakov.'" According to the Shach, these words must be underlined, or written on lined
paper. According to Tosefos, perhaps this is considered a "poetic manner" that does not require
an underline. Ksav Ashuris: Nonetheless, it is very uncommon for people to underline pesukim
written in any context. The Rishonim noted that even in their own times, this explicit Gemara
seemed to be ignored. Why is this so? They explain that the obligation to underline pesukim
applies only when writing in Ksav Ashuris, the writing-style in which the Torah is written (see
Beis Yosef, 284). The Shulchan Aruch (284:2) cites this conclusion as the accepted halacha. The
Rambam (cited in Beis Yosef, Y.D. 283) writes that Ksav Ashuris is exceptionally holy, being the
writing-style in which the Torah was given, and the Luchos were carved. Therefore, it '-' '
-" kind of tree it is. When a Jew merits to raise proper, Jewish children, we know
exactly kind of Jew he is." The Rebbe's sincere message hit home, and the father realized where
the future of his family would lead, if he continued along his path. He sent his children to a Torah
school, and merited to raise many generations of observant Jews. Get / Tosefos searches
for a reason why a divorce contract is called a "get." The Chasam Sofer explains that the word
get is spelled with the Hebrew letters and . When these letters are spelled out in full, as
above, and the gematria of their letters are added together, we arrive at the sum total 502. The
rules of gematria allow adding another 1, representing the value of the word itself, for a total of
503, which is the gematria of the word, which means divorce. The possuk states, ,

which means "Drive away the scoffer" (Mishlei 22:10). From this possuk, our Sages learn that it
is a mitzva to divorce an evil wife (Yevamos 63). The word , "scoffer", is 120 in gematria, ten
times the gematria of , which is 12. ' / Greater than
Meeting Eliyahu HaNavi The Bnei Yissaschar infers from our Gemara, that it is a greater sign of
credibility for a person to develop true Torah insights, than to receive a revelation of Eliyahu
HaNavi. Our Gemara asks how we know that R' Avyasar is a credible source for halachic rulings.
The Gemara answers that R' Avyasar once argued with R' Yochanan over why a certain person in
Tanach got angry with his concubine. R' Avyasar then received a revelation of Eliyahu HaNavi,
who told him that Hashem was studying the same subject, and Hashem quoted both R'
Yochanan's and R' Avyasar's explanations since both opinions are correct. It was not enough for
the Gemara simply to state that Eliyahu HaNavi appeared to R' Avyasar. The Gemara had to add
is improper to use this style to write anything mundane. The Radvaz (Teshuvos IV, 45) writes, "It
has great holiness. Many deep secrets are hidden in the shapes of its letters. It may not be used
for mundane purposes." One must also be careful never to destroy Ksav Ashuris. The Poskim
discuss if the block letters used today also have the restrictions of Ksav Ashuris. Many rule that
they do not have such holiness, since for the most part they are invalid for use in a Sefer Torah
(Tzur Yaakov ch. 2; Igros Moshe Y.D. II, 76; Y.D. III, 120). As such, these letters may even be
brought into an unclean place (see Teshuvos Be'er Moshe III, 183). Wedding invitations: Some
have the custom not to write the words, "Kol sason v'kol simcha voice of joy and voice of
gladness," on their wedding invitations in one continuous line. Rather, they write two words on
one side of the invitations, and the other two words on the other side. This is to avoid writing
three words of a possuk in one continuous line. / Informing the
Authorities The Gemara tells the story of how a Jew named Geneiva tormented Mar Ukva to
such an extent, that Mar Ukva asked Rebbe Elazar if he may inform on Geneiva to the
authorities. Rebbe Elazar answered that this is forbidden. Rather, he advised Mar Ukva to go to
shul morning and night, and in the merit of his prayers (or Torah study see Tosefos), Hashem
would punish his enemies. We see from here that it is strictly forbidden to inform on another Jew
to the authorities. Endangering life: The Sma (Choshen Mishpat 388) explains that when a
person informs on another Jew to the authorities, even in a monetary matter, he places the other
Jew's life in danger. Once the authorities set their eyes on someone's possessions, their avarice
might lead them to take his life. The Rambam writes: "It is forbidden to inform on a Jew to the
gentiles, whether in matters concerning his bodily safety, or concerning his possessions. Even if
the other Jew is a wicked person, with many sins, and even if the other Jew torments him.
Anyone who informs on another Jew to the gentiles, whether in matters concerning his bodily
safety or his possessions, has no portion in the World to Come" (Hilchos Choveil U'Mazik, 8:9).
If informing on another Jew is such a severe sin, why did Mar Ukva even consider it? The leader
of the community: Mahari Assad (Teshuvos Yehuda Ya'aleh I, Y.D. 299) offers an interesting
explanation, based on the continuation of the Rambam (ibid, 8:11), who states that if a person
torments the entire community, he may be informed upon to the gentile authorities. Mar Ukva
was the Reish Galusa, the leader of the Jewish community of Babylon. As such, Mar Ukva
thought that perhaps since Geneiva was tormenting him, it was as if he was tormenting the entire
community. Therefore, Mar Ukva thought that it might be permissible to inform upon Geneiva.
Mahari Assad adds that Mar Ukva thought for certain that the gentiles would not kill Geneiva.
Mar Ukva was accustomed to having miracles performed for him. He therefore presumed that a
miracle would also occur in this case, to preserve Geneiva's life. However, R' Elazar told Mar
Ukva that it was still forbidden to inform on Geneiva. The torment Mar Ukva endured was not

considered a torment for the entire community. Furthermore, despite Geneiva's shortcomings, he
was still a noted Torah scholar (Gittin 32b), and it was therefore improper to have him punished
by the gentiles. Who prays for the community? The Chasam Sofer and his son the Ksav Sofer (in
their commentaries on our sugya) note that our sugya is in fact the source for the Rambam's
ruling, that one may inform on a person who torments the community. R' Elazar told Mar Ukva
that instead of informing on Geneiva, he should pray (or study Torah) to defeat him. This implies
that had this option not been unavailable, he would have been permitted to inform on Geneiva.
When an individual is tormented, he can turn to Hashem in prayer. When the entire community is
tormented, no one person takes it upon himself to pray with all his heart, since each person
assumes that someone else will pray instead (see Eiruvin 3a). Therefore, they have no option but
to inform on their tormentor. Dangerous drivers: The Minchas Yitzchak (VIII, 148) applies this
discussion to the issue of dangerous drivers. Normally, it would be forbidden to inform on
another Jew. However, if a person is known to drive recklessly, and has been warned to stop, but
ignored the warnings, one must inform on him, to prevent him from endangering the community.
He must be stopped by any means, even if he will be imprisoned. Reporting medical issues:
There was once a religious optometrist in Bnei Brak, named Dr. A. Avraham, who consulted the
Tzitz Eliezer regarding a recurring problem that Dear Readers, Meoros Daf HaYomi is interested
in hearing your comments, criticisms and suggestions, in order to improve the quality of our
newsletter. Please contact us at: daniel@meorot.co.il SINCERELY, THE MEOROS STAFF 3
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meorot@meorot.co.il that R' Avyasar's explanation of the possuk was cited in Heaven. Only from
this can we conclude that he is a credible source for halachic rulings (Igra D'Parka, 123).
" / Davening Early The Gemara tells us that Mar Ukva
was tormented by his adversaries, and R' Elazer advised him to go to shul morning and night,
and his adversaries would be destroyed. The Vilna Gaon explained the wording of the Gemara,
, to mean that one should daven early in the morning and night. When the Vilna Gaon
himself was pursued by his opponents, he followed this practice, and within three months they
were all destroyed (Peninim M'Shulchan HaGra).
/ In Due Time The Gemara tells us that if a person is harmed by another, but does
not respond, Hashem "Who lives forever," will exact judgment on his behalf. Why does the
Gemara here refer to Hashem as "He Who lives forever"? This is to teach us that even if the
guilty party is not punished immediately, one should never despair (see Pirkei Avos 1:7). Hashem
lives forever, and will punish him in due time. The Chafetz Chaim told the story of a certain
person who harmed someone else, and was punished only after thirty years had passed.
/ Eretz Yisroel Across the World In our Gemara, we learn that "the
conquest of an individual is considered a conquest" thus imparting the holiness of Eretz Yisroel
to the conquered territory. The Brisker Rav applied this to the Jewish people who live in the
Diaspora, and sanctify the land they live in, through their Torah and mitzvos. Hashem told
Yaakov Avinu, "I will give the land you lay on to you and to your descendants" (Bereishis
28:13). So too, wherever Yaakov descendants dwell, practicing there Torah and mitzvos,
becomes sanctified with the holiness of Eretz Yisroel. occurred in his line of business. Often he
would test drivers or soldiers, and find problems in their vision that rendered them unfit to drive
or serve in the army. According to the medical code of ethics, he was sworn to secrecy. However,
if he did not reveal these defects, his patients could endanger themselves and others. The Tzitz

Eliezer (XV, 13) ruled that he must take every measure to protect the community from harm.
Otherwise, he violates the possuk, "Do not stand by the blood of your friend" (Vayikra 19:16).
- / Territorial Waters of Eretz Yisroel
According to the Chachomim in our sugya, the western limits of Eretz Yisroel do not end with
the coast. Rather, Eretz Yisroel extends into the water, ending at an imaginary line drawn
between the Mountains of Amnon in the north, and the Egyptian River (the Nile) in the South.
Islands east of this line, if they are known to have been conquered by Bnei Yisroel when they
came from Egypt, are considered part of Eretz Yisroel. A messenger who brings a get from such
an island to mainland Eretz Yisroel, need not testify that he saw it written and signed. Yarden
River: The Talmud Yerushalmi (Challa 4:4) discusses whether the breadth of the Yarden River
itself is considered part of Eretz Yisroel, or perhaps Eretz Yisroel ends with the western bank of
the Yarden. The Chazon Ish (Shevi'is 63 s.k. 32) adds that we must also take into account that the
river swells in the rainy season, and contracts in the dry season. As such, if we consider the
Yarden the border of Eretz Yisroel, the border is apt to change slightly from season to season.
Based on this, R' Chaim Kanievski shlita, in his sefer Derech Emuna, discusses whether the
western border of Eretz Yisroel can also change, if the land of Eretz Yisroel would extend past
the imaginary line. Perhaps we can distinguish between the two borders. The eastern border is
the Yarden, wherever that may be, depending on the season. The western border is the imaginary
line, regardless of whether the area beneath it is ocean (as it is now), or dry land (as it may
become). This discussion would be practically relevant if Israel would ever decide to build a
system of dams and drainage systems (following the example of places such as Holland) to
extend its inhabitable land into the sea. " / Buying a Home on
Shabbos In our Gemara, we learn that in order to buy a home in Eretz Yisroel from a gentile, one
may transgress the Rabbinic prohibition of "amira l'akum" instructing a gentile to perform a
forbidden task on our behalf. For this purpose, a Jew may ask a gentile to draw up a contract,
even on Shabbos. Which prohibition? The Poskim debate whether our Sages permitted only
having a gentile write a contract, or if they also permitted making the actual acquisition on
Shabbos. According to the Mishpatei Tzedek (cited in Magen Avraham 306:11 s.k. 19), one may
ask a gentile to draw up a contract only if he already made the acquisition before Shabbos. Our
Sages permitted only amira l'akum. They did not permit making acquisitions. The Eliya Rabba
(ibid) argues that one may even make the acquisition on Shabbos, by allowing the gentile to take
the money to complete the sale. He bases this ruling on the Talmud Yerushalmi (Moed Katan
2:4), which rules that "one may make a purchase from a gentile on Shabbos, by pointing towards
a purse full of money, and telling the gentile to take it." From here we learn that the actual
acquisition may also be made on Shabbos. The Shulchan Aruch seems to support this opinion, by
stating simply, "One may buy [a house] in Eretz Yisroel from a gentile on Shabbos," seeming to
imply that the actual sale may also be made on Shabbos. The Mishna Berura rules the same. Why
may one purchase a house? Rashi (s.v. M'shum) explains that we may purchase a house from a
gentile on Shabbos, "In order to drive the idolaters away, and settle Jews in their place." The
Rivash (Teshuvos 101, 387) adds that the mitzva of settling Eretz Yisroel is primarily to prevent
the holy land from falling into the hands of the impure. We learn this from the possuk in the
Torah, (Devarim 7:2), which our Sages interpret to mean, "Do not grant them occupancy
in the land" (Avoda Zara 20a). To redeem the land from their hands, our Sages permitted
violating Rabbinic prohibitions (Magen Avraham s.k. 20). The Chazon Ish (Shevi'is 24:3) ruled
that according to all opinions (see Rambam and Ra'avad, Issurei Biah 14:7,8) Arabs today fall
under the prohibition of "Do not grant them occupancy in the land." The only gentiles who

should be permitted to live in Eretz Yisroel, are those who observe their seven mitzvos, and
believe that the Jews must observe our 613 mitzvos.