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47; R. Ya’akov Bezalel Zolty, Mishnat Ya’aveits in Sefer haZikkaron—Maran R. Ya’akov Bezalel Zolty, R. Joseph Buxbaum, ed. (Jerusalem: Moriah, 5747), Hilkhot Tsitsit 3:9, p. 58; R. Dov Tsvi Karellenstein, Ma’aglei Tseddek, O.H., sec. 2, s.v. ve-ye-vu’ar ba-ze,” R. Samuel haLevi Wosner, Resp. Sheivet HaLevi, VIII, sec. 1 and IX, sec. 2.

 24.Kiddushin, 31a; Bava Kama, 38a, 87a; Avoda Zara, 3a. It would appear from the talmudic sources that the phrase “eino me-tsuve ve-ose” as originally used by the first generation amora, Rabbi Hanina, implied a gentile, who lacks kedushat Yisrael (see infra, text at note 26) but nevertheless performed a mitsvah. The third generation amora, Rav Yosef, by analogy, applied it to a blind Jew as well, presumably because Rav Yehuda maintained that the blind, too, were exempted from all mitsvot; for discussion, see R. Ovadiah Yosef, Me’or Yisrael, II, Eruvin 97b, s.v.Td’h dilma.” The phrase is utilized with regard to women (Sotah 21a; Ran on Rif, Kiddushin 31a) and men (see Rashi, Berakhot, 45a s.v.Shani hatam”) performing non-obligatory mitsvot  once again by analogy: if a gentile who performs a mitsvah receives reward, certainly Jews who perform an optional mitsvah should receive reward.

 25.Hiddushei haRan, Rosh haShana 33a; Ran on Rif, Rosh haShana 33a; Ran on Rif, Kiddushin 31a. Cf. Tosafot Touques, Kiddushin 31a.

 26.R. Ben-Zion Meir Hai Uziel, Resp. Mishpetei Uziel, III, H.M. sec. 3. R. Joseph B. Soloveitchik, cited in: R. Zvi Schachter, Erets haTsvi, sec. 12, no. 12, pp. 96-97; in R. Menachem Genack, Gan Shoshanim, sec. 4, p. 10; and in Reshimot Shiurim, Shavuot-Nedarim II, R. Zvi Joseph Reichman, ed. [New York, 5756], Shavuot 30a, p. 7, end of note 12, p. 8, s.v “Shoneh ha-ishah,” and pp. 9-10, s.v.Mistaber eifo,” and note 14. For similar but somewhat different formulations, see R. Elhanan Bunim Wasserman, Kovets Shiurim, Kiddushin, secs. 142-144; Mishne Halakhot, Mahadura Tinyana, III, sec. 83; R. Isaac Tuvia Weiss, cited in Birkhot haMitsvah keTikunan, p. 476.

 27.See also R. Moses Feinstein, Resp. Igrot Moshe, O.H. IV, sec. 49.

 28.See also R. Moses Solomon Kasher, Torat haRogatchover, pp. 50-52. As is clear from the references cited in note 26, R. Joseph B. Soloveitchik was of the opinion that a gentile who performs mitsvot in which he is not obligated, cannot recite a berakha nor does he receive reward – because there simply has been no fulfillment of a ma’ase mitsva (mitsva action). This is also the opinion of R. Moses Feinstein, Resp. Iggerot Moshe, Y.D., I, sec. 3, s.v.ve-Lakhen haNakhon” and at length in Y.D., II, sec. 7.

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