The Meiri comments on the Gemara that one should only take leave from his friend in the midst of an Halachic conversation so that the friend will remember him, meaning that they should engage in conversation until the conversation naturally turns to a Halachic matter. As an example the Gemara tells the story of Rav Kahane who accompanied Rav Ashi and asked him about this idea that people say that that the palm trees in Babylonia were from Adam haRishon. He wanted to understand what was the point of this idea. In response Rav Ashi quoted the pasuk in Yirmiyahu about the land in which Adam did not dwell, and he explained that in this context Adam did not mean man, but Adam HaRishon. There were places where Adam did not decree that there should be civilization; only the places that Adam said should be settled ultimately were settled. This is not meant to be taken literally, that Adam traveled around the globe making such declarations, but it means that there are certain places that are naturally going to attract settlements, and others that won't. The Palms of Babylon were a place to which people were naturally attracted.
The Gemara mentions this story to bring out the point that if the conversation does not naturally segue into a Halachic conversation there is no need to introduce one, just take your leave with words of praise and encouragement.
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Rav Kook explains the prohibition for one who is drunk to daven, that even though drinking can enhance one's emotions, and davening is meant to be an emotional experience, still the emotions must be connected to the intellect. One who is drunk has heightened emotions, but his intellect is shattered, this is not the appropriate manner in which to daven.
Furthermore, davening is not meant to have an effect just in the moment, but to have an effect on how a person conducts himself when he is finished. Whereas one who is drunk has the ability to feel that which is good and righteous, he lacks the ability to make distinctions. The fine line between holy and profane, pure and impure, require a relaxed mind and one who is drunk sees everything as equal and cannot see the destruction inherent in certain paths. Therefore, one who is drunk may not daven.
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The Gemara says that if one suspects another person incorrectly, he is obligated to bless him. Rav Yitzchok Meir Morgenstern explains that since the Jewish Nation, the Torah and God are one a wrong thought about a fellow Jew who is a חלק אלוה, part and parcel of God, is akin to idolatry, like an improper thought about God who created him. The wrong thought about another is damaging and when the person realizes his mistake he must rectify the damage by bringing new light into the world through the means of a Brocha.
The Gemara mentions this story to bring out the point that if the conversation does not naturally segue into a Halachic conversation there is no need to introduce one, just take your leave with words of praise and encouragement. *************************************************************************
Rav Kook explains the prohibition for one who is drunk to daven, that even though drinking can enhance one's emotions, and davening is meant to be an emotional experience, still the emotions must be connected to the intellect. One who is drunk has heightened emotions, but his intellect is shattered, this is not the appropriate manner in which to daven.
Furthermore, davening is not meant to have an effect just in the moment, but to have an effect on how a person conducts himself when he is finished. Whereas one who is drunk has the ability to feel that which is good and righteous, he lacks the ability to make distinctions. The fine line between holy and profane, pure and impure, require a relaxed mind and one who is drunk sees everything as equal and cannot see the destruction inherent in certain paths. Therefore, one who is drunk may not daven.
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The Gemara says that if one suspects another person incorrectly, he is obligated to bless him. Rav Yitzchok Meir Morgenstern explains that since the Jewish Nation, the Torah and God are one a wrong thought about a fellow Jew who is a חלק אלוה, part and parcel of God, is akin to idolatry, like an improper thought about God who created him. The wrong thought about another is damaging and when the person realizes his mistake he must rectify the damage by bringing new light into the world through the means of a Brocha.
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