accepted.
For carrying out oil in a measure equivalent to that which is used to spread on
he is exempt. The Gemara asks:
i.e., one is liable only for carrying out the larger measure. However, when a substance has different uses and one is
i.e., one is liable for carrying out even the smaller amount.,Proof for this principle can be seen in the following examples.
The amount of wine that one typically drinks is greater that the amount of wine used for healing.
Based on the above principle, the Sages should have determined the measure based on its use for drinking.
where they typically drink wine. There, water is used as commonly for healing as it is for drinking (
).
.
.
is less than that. The measure that determines liability for carrying out
The blood of a bat, which lives in inhabited areas, for the cataract, which is inside the eye; the blood of a wild chicken, which lives outside inhabited areas, for the wart, which is external to the eye.,The Gemara cites a
from one domain to another without ascribing special significance to them.
those amounts.
.
from one domain to another without ascribing special significance to them.
One is not liable for merely storing. He is liable only for carrying out the stored item.
and removed the items to another domain. If he cleared
out. If he cleared
. The Gemara asks:
where the measure for clay is equivalent to that which is used to make an opening for the bellows to be placed in
When carrying out water to knead clay, a large amount is required; however, clay that was already prepared is fit for use for smaller objects as well.,
as the reed is used to measure the size of the foot. The measure that determines liability for carrying out
It means:
Until the
debtor says: I repaid the debt, or,
I did not repay the debt. If the debtor says: I repaid the debt in the promissory note and there are no witnesses to ratify the document in court, the document has no value. That is the opinion of the Rabbis who hold that an unratified document cannot force a debtor to pay. According to Rabbi Yehuda, who holds that a document need not be ratified, the debtor’s claim that he repaid the debt is not accepted and the creditor can collect his debt with the unratified promissory note.,
Rava said: Everyone agrees that when a debtor
admits that he wrote a promissory
note, the creditor
need not ratify it in court.
And here, it is with regard to the question whether or not
one writes a receipt that
they disagree. The
first tanna holds: One writes a receipt for a promissory note that was repaid. Since the debtor has the receipt in his possession, the creditor may keep the note and use it as paper.
And Rabbi Yehuda holds: One does not write a receipt. Therefore, the creditor is required to return the note to the debtor immediately upon repayment of the debt. It is in the interest of the debtor to destroy the document, and he has no reason to keep it.
Rav Ashi said: The dispute is with regard to a case where the debtor carried out the promissory note into the public domain. Rabbi Yehuda said he is liable
because he needs the repaid document
to show it
to a second creditor, as he says to him: Look, I am a man who repays his debts.,We learned in the mishna: The measure that determines liability for carrying out animal
hide is
equivalent to that which is used to make an amulet.
Rava raised a dilemma before Rav Naḥman: With regard to
one who carries out animal
hide, how much must he carry out on Shabbat in order to be liable?
He said to him, it is
as we learned in the mishna: The measure that determines liability for carrying out animal
hide is
equivalent to that which is used
to make an amulet. He raised another dilemma: With regard to one who
tans that hide,
how much must he tan in order to be liable?
He said to him: It is
no different, the same measure. He raised another dilemma: With regard to one who carries out animal hide
to tan it, how much must he carry out on Shabbat in order to be liable?
He said to him: It is
no different.,
And from where do you derive and
say that there is no difference whether or not the hide one carries out is tanned?
As we learned in a mishna: With regard to
one who whitens, and one who combs, and one who dyes, and one who spins, the measure of wool for which one is liable in performing those prohibited labors is
double the full width of the
distance between the forefinger and the middle finger. And the measure that determines liability for
one who weaves two threads is
double the full width of the
distance between the forefinger and the middle finger. Apparently, since the wool
is designated for spinning, the measure for which one is liable for whitening, combing, and dyeing is
equal to the measure for which one is liable for weaving that
spun thread.
Here too, since it is designated for tanning, its measure that determines liability for carrying it out into the public domain is
equal to the measure that determines liability for carrying out
tanned hides. Rava raised another dilemma: With regard to one who carries out animal hide
and has
no intention
to tan it, how much must he carry out on Shabbat in order to be liable?
He said to him: It is
no different.,Rava asked:
And is there
no halakhic
difference between carrying out
tanned hides
and carrying out hides that are
not tanned? He raised an objection to him based on a
baraita:
One who carries out herbs that were
soaked in water and ready for use as a dye is liable if he carried out a measure
equivalent to that which is used
to dye a sample the size of
a stopper for the shuttle of a loom.
While with regard to
herbs that were not soaked, we learned in a mishna: The measure that determines liability for carrying out
nutshells, and pomegranate peels, and for carrying out
safflower, and madder, which are herbs used as dyes, is
equivalent to that which is used
to dye a small cloth to cover the
opening of a woman’s hair
net. Apparently, the measure for which one is liable for carrying out raw materials is greater than the measure for which one is liable for carrying out prepared dyes. The Gemara answers:
But wasn’t it stated with regard to that mishna that
Rav Naḥman said that
Rabba bar Avuh said: Because a person does not go to the
trouble to soak herbs just
to dye a sample for the
shuttle of a loom? As a rule, there is no distinction between finished and unfinished products. The case of dye is different, as people do not typically prepare dyes in amounts that small. Therefore, even though that size is significant in and of itself, he is exempt for carrying them out.,He asked further:
And with regard to
seeds of garden plants
before one sowed them, we learned in a mishna: The measure that determines liability for carrying out
seeds of garden plants is
less than a dried fig-bulk. Rabbi Yehuda ben Beteira says: He is liable if he carries out
five seeds.
While with regard to carrying out seeds
after he sowed them, we learned in a mishna: The measure that determines liability for carrying out
manure or
fine sand is
equivalent to that which is used
to fertilize one
stalk of cabbage with it; this is
the statement of Rabbi Akiva. And the Rabbis say: The measure that determines liability for carrying it out is
equivalent to that which is used
to fertilize a leek. Apparently, after the seed was sown, the measure for liability is one plant. Before it is sown, the measure is at least five. The Gemara answers: As a rule, there is no distinction between an object that was processed and one that was not. However, this case is different.
Wasn’t it stated with regard to that halakha that there is a distinction between
this, where one is liable for carrying out one plant, and the mishna is referring to a case
where it
is already
sown; and
that, where one is only liable for carrying out at least five, and the mishna is referring to a case
where it is not yet
sown, because a person does not go to the
trouble to carry out just
one seed
for sowing?,He asked further:
And with regard to
clay before one kneads it, it was taught in a
baraita:
And the Rabbis agree with Rabbi Shimon with regard to one who carries out waste water to the public domain, that the measure that determines liability is
a quarter of a
log.
And we discussed this question:
For what use
is waste water fit? Rabbi Yirmeya said: It is used
to knead clay. Apparently, the measure that determines liability for the raw material is the amount kneaded with a quarter of a
log of waste water to form clay.
While with regard to clay
after one kneads it, it was taught in a
baraita: With regard to
clay, the measure for liability is
equivalent to that which is used
to make an opening for the bellows to be placed in
a crucible, which is a small amount. The Gemara answers:
There too, it is as we stated: Because a person does not go to the
trouble of kneading clay just
to make an opening for the bellows to be placed in
a crucible.,In order to resolve the dilemma with regard to the measure that determines liability for carrying out an animal hide on Shabbat, the Gemara states:
Come and
hear a
halakha that Rabbi Ḥiyya bar Ami said in the name of
Ulla: There are three hides, i.e., three stages in the process of tanning hides, and at each stage it is known by a different name:
Matza, and ḥifa, and diftera. Matza, as per its plain meaning, with no additives. It is
not salted, and not treated with flour, and not treated with gallnuts. And how much is the measure that determines liability for carrying out that hide on Shabbat?
Rav Shmuel bar Rav Yehuda taught: It is
equivalent to that which is used
to wrap around a small weight. And how big is this small weight?
Abaye said: A quarter of a quarter of a
litra in the system of weights in use in
Pumbedita.,
Ḥifa is hide
that is salted, and not treated with flour, and not treated with gallnuts. And how much is the measure that determines liability for carrying out that hide on Shabbat?
As we learned in the mishna: The measure that determines liability for carrying out animal
hide is
equivalent to that which is used
to make an amulet. Diftera is hide
that is salted, and treated with flour, and not treated with gallnuts. And how much is the measure that determines liability for carrying out that hide on Shabbat? The measure that determines liability for carrying it out is
equivalent to the amount which is used
to write a bill of divorce on it. In any case, it was taught that before it is tanned the measure for liability is
equivalent to that which is used
to wrap around a small weight. And Abaye said: A quarter of a quarter of a
litra in the system of weights in use in
Pumbedita. That is not the same as the measure that determines liability for a tanned hide, which is equivalent to that which is used to make an amulet. The Gemara answers:
There, it is referring to
wet hide just flayed that was left out to dry in the sun and is suitable only for wrapping around a weight (Rabbeinu Ḥananel). However, for carrying out hide that is tanned, his measure for liability is equivalent to that which is used to make an amulet.,The Gemara raises another difficulty:
And didn’t we learn in a mishna:
The garment must be at least
three by three handbreadths to become impure with ritual impurity
imparted by treading? And the sack made from goat hair must be at least
four by four handbreadths.
And the animal
hide must be
five by five, and a
mat must be
six by six. Those are the minimum measures for becoming a primary source of ritual impurity by means of
both ritual impurity
imparted by treading and ritual impurity
imparted by a corpse. And it was taught in the
Tosefta with regard to that mishna: With regard to
the garment and the sack and the hide; like the
measure for ritual impurity, so too is the
measure for carrying out on Shabbat. That is significantly larger than the measure for liability cited in the mishna for carrying out hide. The Gemara answers:
That Tosefta is referring to
kortovela, which is hide that was tanned in a manner that rendered it unfit for writing or wrapping. It is used for covering vessels and other similar uses (Rambam).
We learned in the mishna: The measure that determines liability for carrying out parchment is equivalent to that which is used to write the shortest portion in the phylacteries. And the Gemara raised a contradiction from that which was taught: The measure that determines liability for carrying out parchment and dokhsostos is equivalent to that which is used to write a mezuza on it. The Gemara asks: What is the meaning of mezuza in this context? It means those Torah portions of the mezuza that also appear in the phylacteries. The Gemara asks: And are the phylacteries called mezuza? The Gemara answers: Yes, as it was taught in a baraita: The straps of the phylacteries, when they are with the phylacteries, render the hands ritually impure as is the case with regard to contact with any sacred texts. When they are on their own, they do not render the hands ritually impure. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: One who touches the strap of the phylacteries remains ritually pure even if it is attached to the phylacteries, unless he touches the actual box of the phylacteries. Rabbi Zakkai says in Rabbi Shimon’s name: One remains ritually pure until he touches the mezuza itself. Apparently the Torah portions in phylacteries are called mezuza.,The Gemara asks: And from the fact that the latter clause of the mishna teaches: The measure that determines liability for carrying out parchment is equivalent to that which is used to write the shortest portion in the phylacteries, which is the portion of Shema Yisrael, by inference, in the first clause of the mishna we are dealing with a mezuza itself. Rather, this is what it teaches: With regard to parchment and dokhsostos, how much is the measure that determines liability for carrying them out? The measure that determines liability for carrying out dokhsostos is equivalent to that which one uses to write a mezuza on it. The measure that determines liability for carrying out parchment is equivalent to that which one uses to write on it the shortest passage that is in the phylacteries, which is Shema Yisrael.,Rav said: Dokhsostos has the same legal status as parchment: Just as one may write the portions of the phylacteries on parchment, so too, one may write the portions of the phylacteries on dokhsostos. The Gemara asks, we learned in the mishna: The measure that determines liability for carrying out parchment is equivalent to that which is used to write the shortest portion in the phylacteries, which is the portion of Shema Yisrael. By inference: Parchment, yes, the portions of the phylacteries may be written on it. Dokhsostos, no, the portions of the phylacteries may not be written on it. The Gemara answers: That is no proof, as the mishna is referring to the optimal manner in which to fulfill the mitzva, i.e., writing the portions of the phylacteries on parchment. However, one fulfills the mitzva by writing on dokhsostos as well. Come and hear that which was taught in a baraita: It is a halakha transmitted to Moses from Sinai that the portions of the phylacteries are written on parchment, and a mezuza is written on dokhsostos. When writing on parchment, one writes on the side of the hide that faced the flesh; on dokhsostos, one writes on the side of the hide on which there was hair. This contradicts the opinion of Rav, who said that phylacteries may be written on dokhsostos. The Gemara answers: The baraita is also referring to the optimal manner in which to fulfill the mitzva.,The Gemara asks: And wasn’t it taught in a baraita that if one deviated and wrote on something else it is invalid, indicating that the portions of the phylacteries may not be written on anything other than parchment? The Gemara rejects this: This baraita is referring to a mezuza, which is invalid if written on parchment. The Gemara asks: But was it not taught in a different baraita: If one deviated in this, phylacteries, and that, mezuza, it is invalid? The Gemara rejects this: Both this and that are referring to a mezuza, and this additional invalidation is in a case where one deviated and wrote it on parchment, on the side that faced the hair; or, alternatively, where he deviated and wrote it on dokhsostos, on the side that faced the flesh. And, if you wish, say instead: Actually, this and that are referring to phylacteries and a mezuza. However, the halakha with regard to a case where one deviated in this and that is subject to a tannaitic dispute, as it was taught in a baraita: If one deviated in this and that it is invalid. Rabbi Aḥa deems it valid in the name of Rabbi Aḥai bar Ḥanina, and some say in the name of Rabbi Ya’akov, son of Rabbi Ḥanina. Rav Pappa said: Rav said his statement in accordance with the opinion of the tanna from the school of Menashe. As it was taught in the school of Menashe: If one wrote it on paper or on a cloth it is invalid. However, if one wrote it on parchment or on a hide that was treated with gallnuts [gevil] or on dokhsostos it is valid.,The Gemara elaborates: If he wrote it; wrote what? If you say that it is referring to a mezuza, do we write a mezuza on parchment? Rather, isn’t it referring to phylacteries? Apparently, as Rav said, there are Sages who hold that the portions of the phylacteries may be written on dokhsostos. The Gemara rejects this: And according to your reasoning, do we write phylacteries on gevil? Rather, that baraita was taught with regard to a Torah scroll. The Gemara comments: Let us say that the following supports the opinion of Rav: Similarly, phylacteries that became tattered and a Torah scroll that became tattered, one may not make them into a mezuza, despite the fact that identical Torah portions appear in all three. This is prohibited because one does not downgrade from a level of greater sanctity, i.e., a Torah scroll or phylacteries, to a level of lesser sanctity, i.e., a mezuza.,The Gemara infers: The reason that one may not do so is because one does not downgrade. However, if the halakha were that one does downgrade, one would make a mezuza from phylacteries. The Gemara elaborates: On what is the portion of the phylacteries written? Isn’t it written on dokhsostos? This supports the opinion of Rav. The Gemara answers: No, the portion of the phylacteries is written on parchment. The Gemara asks: If so, how could a mezuza be made from it? Do we write a mezuza on parchment? The Gemara answers: Yes, as it was taught in a baraita: If one wrote a mezuza on parchment, or on paper, or on a cloth, it is invalid. Rabbi Shimon ben Elazar said: Rabbi Meir would write it on parchment, as it is thereby better preserved. Apparently, even a mezuza may be written on parchment, and there is no proof from the previous baraita. In reaction to the previous baraita, the Gemara comments: Now that you have arrived at this opinion that a mezuza may be written on both dokhsostos and parchment, according to Rav, as well, do not say: Dokhsostos has the same legal status as parchment with regard to phylacteries; rather, say: Parchment has the same legal status as dokhsostos. Just as on dokhsostos, one may write a mezuza, so too, on parchment, one may write a mezuza, in accordance with the opinion of Rabbi Meir.,We learned in the mishna: The measure that determines liability for carrying out ink is equivalent to that which is used to write two letters.
§80
A
tanna taught in a
Tosefta: The measure that determines liability for carrying out ink is equivalent to that which is used to write
two letters when he carries out dried
ink, and two letters when the ink is
in the quill, and
two letters in the inkwell [kalmarin]. Rava raised a dilemma: What is the
halakha if one carried out sufficient ink to write
one letter in the form of dried
ink, and sufficient ink to write
one letter in the quill, and sufficient ink to write
one letter in the inkwell? Do they join together to constitute the measure for liability, or is each considered separately? No resolution was found for this dilemma. Therefore,
let it s
tand unresolved.,
Rava said: One who carried out a measure of ink equivalent to that which is used to write
two letters on Shabbat,
and he wrote two letters
as he walked, even though he did not place the written material in the public domain, he is
liable for carrying out the ink.
Their writing is their placement. He is liable even without placing the ink on the ground.
And Rava said: One who carried out sufficient ink to write
one letter and he wrote it, and then
proceeded to carry out sufficient ink to write
one more
letter and he wrote it, is
exempt. What is the reason that he is exempt?
At the time that he carried out
the last drop of ink,
he was lacking the first measure of ink. The ink that he carried out first dried slightly in the interim and not enough remained to write one letter.,
And Rava said with regard to a similar issue:
One who carried out half of a dried fig on Shabbat
and placed it in a different domain,
and proceeded to carry out another
half of a dried fig and placed it, the
first becomes as one that was snatched by a dog or burned and he is
exempt, as he did not carry out the measure of a dried fig for which he would be liable. The Gemara wonders:
And why is he exempt;
isn’t an entire dried fig
placed together? Why isn’t he liable for carrying it out? The Gemara explains:
This is what Rava
is saying: And if he lifted the
first half-fig
first before placement of the
second, i.e., the two half-figs were never placed together, the
first becomes as one that was snatched by a dog or burned and he is
exempt. And Rava said: One who carried out half of a dried fig on Shabbat
and placed it in a different domain,
and proceeded to carry out another
half of a dried fig and passed the second half-fig
over the already placed first half-fig,
is liable even though they were never placed together. The Gemara asks:
And why is he liable? The second half-fig
did not come to rest. The Gemara answers: It is referring to a case
where he passed the second half-fig
within three handbreadths of the first half-fig. The
halakha is that objects less than three handbreadths apart are considered attached.,The Gemara asks:
And didn’t Rava himself
say: An object that passes
within three handbreadths of the ground, according
to the opinion of
the Rabbis, must come to rest atop some defined place and if it does not it is not considered placed? The Gemara answers: This is
not difficult. Here, where Rava said that it must actually come to rest, it is referring to
one who throws the object;
here, where proximity alone is sufficient to render him liable, it is referring to
one who passes an object in his hand, since he can place the object down at any point.,
The Sages taught: One who carried out half of a dried fig into the public domain on Shabbat
and proceeded to carry out another
half of a dried fig, within one lapse of awareness, is liable; within two lapses of awareness, he is exempt because in neither lapse did he carry out a measure that would render him liable.
Rabbi Yosei says: If he carried out the half-figs
within one lapse of awareness to one domain he is
liable; to two domains he is exempt. If he carried the two half-figs to two separate sections of the public domain, he is exempt because there is no permitted manner to unite the two halves.
Rabba said with regard to Rabbi Yosei’s statement:
That is only in a case
where there is an area in which there is
liability to bring a
sin-offering between them. It only applies in a case where there is a private domain between the two sections of the public domain and carrying between them is prohibited by Torah law.
However, if the two sections of the public domain were separated by
a karmelit, no, he would not be exempt. In that case, there is no Torah prohibition against carrying between the two sections of the public domain through the
karmelit, and by Torah law they are not considered separate.,
Abaye said: Even if they were separated by
a karmelit it is not considered one domain, and he is exempt.
However, if the two sections were separated by
a large beam, no, they are not considered separate.
And Rava said: Even if the two sections were separated by
a large beam, according to Rabbi Yosei, they are considered separate and he is exempt. The Gemara comments:
And Rava follows his line of
reasoning stated elsewhere
as Rava said: The definition of
domain for
Shabbat is like the definition of
domain for
bills of divorce. Just as with regard to bills of divorce, two areas separated by a beam are not considered one domain, so too, with regard to the
halakhot of Shabbat, they are not considered one domain.,We learned in the mishna: The measure that determines liability for carrying out
blue eye shadow is
equivalent to that which is used
to paint one eye blue. The Gemara asks: How could the mishna say
one eye? Women
do not paint only one eye
blue. Rav Huna said: Because modest women, who cover their faces with a veil,
paint only the
one eye that shows
blue. The Gemara
raises an objection from a
baraita:
Rabbi Shimon ben Elazar says: For carrying out
blue eye shadow, if it is used
for healing, the measure for liability is
equivalent to that which is used
to paint one eye blue; if it is used
to adorn the eye, the measure that determines liability for carrying out is
equivalent to that which is used
for two eyes. Hillel, son of Rabbi Shmuel bar Naḥmani, explained it: When this baraita was taught it was in reference to
village women. Because immodest behavior is less common there, women do not customarily cover their faces.,We learned in the mishna: The measure that determines liability for carrying out
wax is
equivalent to that which is used
to place on the opening of a small hole to seal it. A
tanna taught in a
Tosefta:
Enough to place on the opening of a small hole in a receptacle holding
wine. The size of a hole that enables pouring wine is smaller than the size of the hole required when pouring more viscous liquids.,We learned in the mishna: The measure that determines liability for carrying out
glue is
equivalent to that which is used
to place on the top of a board [shafshaf ]. The Sages
taught: This means an amount
equivalent to that which is used
to place on the top of a board that is attached
to the top of a hunter’s rod. Hunters would spread glue to trap the birds that land on the board.,We learned in the mishna: The measure that determines liability for carrying out
tar and sulfur is equivalent to that which is used
to seal a hole in a vessel and to
make a small
hole in that seal. Tar and sulfur were used to seal large cavities in jars. Holes were sometimes made in those seals. A
tanna taught in a
Tosefta: One is liable for carrying out a measure
equivalent to that which can be used
to make a large hole into
a small hole.,We learned in the mishna: The measure that determines liability for carrying out
crushed earthenware is
equivalent to that which is used to knead and make an opening for the bellows to be placed in a gold refiners’ crucible. Rabbi Yehuda says: An amount equivalent to that which is used to make a small tripod for the crucible. The Gemara wonders:
Is that to say that the measure of Rabbi Yehuda
is greater? Don’t we maintain that the measure of the Rabbis is greater, as we learned in a mishna that
Rabbi Yehuda says with regard to reeds: The measure for liability is
equivalent to that which is used
to take the measure of a shoe for a child? That is smaller than the measure determined by the Rabbis. The Gemara answers: Here too,
say it does not mean sufficient material to make the entire tripod, but to
plaster the cracks in the
small tripod of a small stove, which requires a minimal amount of plaster.,We learned in the mishna: The measure that determines liability for carrying out
bran is
equivalent to that which is used
to place on the opening of a gold refiners’ crucible.
The Sages taught: One who carries out hair is liable in a measure equivalent to that which is used to knead clay with it, as hair would be mixed with clay to reinforce it. The measure that determines liability for carrying out clay is if it is sufficient to make an opening for the bellows to be placed in a gold refiners’ crucible.,We learned in the mishna: The measure that determines liability for carrying out lime is equivalent to that which is used to spread as a depilatory on the smallest of girls. A tanna taught in a Tosefta: In a measure equivalent to that which is used to spread on the finger of the smallest of girls, who would use lime to soften and pamper the skin. Rav Yehuda said that Rav said that initially, lime was used for a different purpose. It was used for daughters of Israel who reached physical maturity, but had not yet reached the age of maturity, and women who sought to remove hair for cosmetic purposes. They would smear daughters of the poor with lime; they would smear daughters of the wealthy with fine flour; they would smear daughters of kings with shemen hamor, as it was stated: “For so were the days of their anointing filled, six months with shemen hamor” (Esther 2:12). The Gemara asks: What is shemen hamor? Rav Huna bar Ḥiyya said: Setaket. Rav Yirmeya bar Abba said: It is olive oil extracted from an olive that has not yet reached a third of its growth; the acidic oil is effective as a depilatory. It was taught in a baraita: Rabbi Yehuda says that anfiknon is olive oil from an olive that has not reached a third of its growth. And why is it spread on the body? Because it removes the hair and pampers the skin.,With regard to lime, the Gemara relates: Rav Beivai had a daughter. He smeared her with lime limb by limb and, as a result, she became so beautiful that when marrying her off, he received four hundred zuz in gifts for her beyond her dowry. There was a certain gentile in Rav Beivai’s neighborhood. He had a daughter and wanted to do the same. He smeared her entire body with lime at one time and she died. He said: Rav Beivai killed my daughter. Rav Naḥman said: Rav Beivai, who drinks beer, his daughters require that they be smeared with lime, as beer causes hair growth; we, who do not drink beer, our daughters do not require that they be smeared with lime.,We learned in the mishna: Rabbi Yehuda says: An amount equivalent to that which is used to spread on the hair that grows over the temple [kilkul] so that it will lie flat. Rabbi Neḥemya says: An amount equivalent to that which is used to spread on the temple [andifi] to remove fine hairs. The Gemara asks: What is kilkul and what is andifi? Rav said: The temple and the area beneath the temple. The Gemara asks: Is that to say that the measure of Rabbi Yehuda is greater? Don’t we maintain that the measure of the Rabbis is greater? The Gemara answers: Rabbi Yehuda’s measure is smaller than that of the Rabbis and greater than the measure of Rabbi Neḥemya. The Gemara raises an objection from a baraita where Rabbi Yehuda HaNasi said: The statement of Rabbi Yehuda and his measure appear to be correct with regard to dissolved lime, and the statement of Rabbi Neḥemya appears to be correct with regard to blocks of lime. And if it should enter your mind that these terms refer to the temple and the area beneath the temple, both that which is spread on this, kilkul, and that which is spread on that, andifi, are referring to dissolved lime. Rather, Rabbi Yitzḥak said that the school of Rabbi Ami said: When Rav Neḥemya said andifi he meant a’andifa, meaning the lime which was spread on the inside of earthenware vessels containing wine.,Rav Kahana strongly objected to this: And does a person turn his money into a loss [anparot]? In doing so, he ruins both the lime and the wine. Rather, Rav Kahana said: This lime is not placed inside the vessel, but it is used to make markings on the outside of the vessel to measure the contents of the vessel, as we learned in a mishna: In the Temple, there were markings on the hin vessel to measure wine. These would indicate that when it is filled to here, that is the measure of wine required for the libation of the sacrifice of an ox, half a hin; when it is filled to here, the measure of wine required for the libation of the sacrifice of a ram, a third of a hin; when it is filled to here, the measure of wine required for the libation of the sacrifice of a sheep, a quarter of a hin. And if you wish, say instead: What is andifa? It is the forehead upon which lime is smeared, not to remove hairs, but to pamper and soften the skin. Thick lime can be used for this purpose. And proof for that is cited from a certain Galilean who happened to come to Babylonia, to whom they said: Stand and teach us the esoteric Act of the Divine Chariot [Ma’aseh Merkava]. He said to them: I will teach it to you as Rabbi Neḥemya taught it to his colleague. And a hornet emerged from the wall and stung him on his forehead [andifi] and he died. Apparently, andifi means forehead. And with regard to the incident itself, they said about him, in a play on words: From his own, that came to him [min dilei da lei]. He was punished for his arrogance in seeking to teach Ma’aseh Merkava publicly.,MISHNA: The measure that determines liability for carrying out earth on Shabbat is equivalent to the seal of large sacks; this is the statement of Rabbi Akiva. Earth was used to seal the openings of sacks so that any tampering would be evident. And the Rabbis say: The measure for liability is much smaller, equivalent to the seal of letters. The measure that determines liability for carrying out manure and fine sand is equivalent to that which is used to fertilize one stalk of cabbage; this is the statement of Rabbi Akiva. And the Rabbis say: The measure that determines liability for carrying it out is equivalent to that which is used to fertilize a leek, which is less than that used for cabbage. The measure that determines liability for carrying out coarse sand is equivalent to that which is used to place on a full spoon of plaster. The measure that determines liability for carrying out a reed is equivalent to that which is used to make a quill. And if the reed was thick and unfit for writing, or if it was fragmented, its measure for liability is equivalent to that which is used to cook an egg most easily cooked, one that is already beaten and placed in a stew pot.,GEMARA: We learned in the mishna: The measure that determines liability for carrying out coarse sand is equivalent to that which is used to place on a full spoon of plaster. A tanna taught in a Tosefta: An amount equivalent to that which is placed on the opening of a plasterer’s trowel, and not on a spoon used for eating. The Gemara asks: Who is the tanna who holds that sand is beneficial for plaster and is, therefore, mixed with it? Rav Ḥisda said: It is Rabbi Yehuda, as it was taught in a baraita: In mourning the destruction of the Temple, one may not plaster his house with plaster, which is white, unless he mixed straw or sand in it, which will make the color off-white and less attractive. Rabbi Yehuda says: Straw is permitted, but sand is prohibited because when mixed with plaster it forms white cement [teraksid]. Apparently, Rabbi Yehuda holds that sand is typically mixed with plaster. Rava said: Even if you say that our mishna is in accordance with the opinion of the Rabbis who disagree with Rabbi Yehuda, we can say that its ruination is its improvement. Even though the Rabbis hold that mixing sand with plaster is not beneficial, since following the destruction of the Temple only partially ruined plaster may be used, adding sand to plaster enables its use.,We learned in the mishna: The measure that determines liability for carrying out a reed is equivalent to that which is used to make a quill. The size of the quill was not specified. A tanna taught in a Tosefta: This refers to a quill that reaches to the joints of one’s fingers. Rav Ashi raised a dilemma: Is this referring to the upper joint of the fingers, or the lower joint? No resolution was found to this dilemma, and therefore let it stand unresolved.,We learned in the mishna: And if the reed was thick and unfit for writing, it is considered as fuel, and its measure for liability is equivalent to that which is used to cook a beaten egg. A tanna taught in a Tosefta: Beaten means beaten in oil and placed in a stew pot. Mar, son of Ravina, said to his son: Have you heard what an egg cooked easily is? He said to him: The egg of a turtledove. He asked his father: What is the reason? Is it because it is small? If so, say the egg of a sparrow. He was silent and had no explanation. He subsequently asked his father: Have you heard anything about this? He said to him that Rav Sheshet said as follows: This refers to the egg of a chicken. And what is the reason that they call it an egg cooked easily? Because the Sages estimated that there is no egg easier to cook than the egg of a chicken. He asked his father: And what is different about this measure? All measures of prohibited labors on Shabbat involving food are a dried fig-bulk, and here the measure is like an egg cooked easily? He said to him that Rav Naḥman said as follows: He is liable for carrying out a dried fig-bulk from an egg cooked easily, not the entire egg.
§81
MISHNA: The measure that determines liability for carrying out
a bone is
equivalent to that which is used
to make a spoon. Rabbi Yehuda says: In a measure
equivalent to that which is used
to make from it a key. The measure that determines liability for carrying out
glass is
equivalent to that which is used
to scrape and smooth
the top of a bobbin, a sharpened stick used by weavers. The measure that determines liability for carrying out
a pebble or a stone is
equivalent to that which is used
to throw at a bird to chase it away.
Rabbi Elazar bar Ya’akov says: Equivalent to that which is used
to throw at an animal, which is larger.,
GEMARA: The Gemara asks:
Is that to say that the measure of Rabbi Yehuda is greater? Don’t we maintain that the measure of the Rabbis is greater? Ulla said: Rabbi Yehuda did not refer to the entire key, but to
the teeth of a key. With regard to the above, the Gemara cites that which
the Sages taught in a
baraita:
The teeth of a key are ritually pure, and they cannot become impure when separate from the key, as they have no function on their own. However, if
one affixed them to a key, they can become
ritually impure as part of a utensil.
And teeth
of a lock, even though one attached them to the door and affixed them with nails, are ritually pure, as anything attached to the ground has the same legal status
as the ground itself, which cannot become ritually impure.,We learned in the mishna: The measure that determines liability for carrying out
glass is
equivalent to that which is used
to scrape and smooth the top of a bobbin. A
tanna taught that
halakha in a
Tosefta in a different manner: The measure that determines liability for carrying out
glass is
equivalent to that which is used
to cut two threads at once, as a glass shard can be used in place of a knife.,We learned in the mishna: The measure that determines liability for carrying out
a pebble or a stone is
equivalent to that which is used
to throw at a bird to chase it away.
Rabbi Elazar ben Ya’akov says: Equivalent to that which is used to throw at an animal.
Rabbi Ya’akov said that
Rabbi Yoḥanan said: And that is only if the stone is large enough
that the animal
feels it. And how much is the measure of that stone?
It was taught in a
baraita:
Rabbi Elazar ben Ya’akov says: A weight of ten zuz.,The Gemara relates:
Zunin entered the study hall and
said to the Sages:
My teachers, with regard to
stones that may be moved on Shabbat for wiping in
the bathroom, how much is their measure? They said to him: Stones of only three sizes may be moved for that purpose:
An olive-bulk, a nut-bulk, and an egg-bulk. He said to them: And will he take scales [turtani] into the bathroom to weigh each stone?
They were counted and the Sages concluded that one need not measure the stones. He simply takes
a handful of stones.
It was taught in a
baraita:
Rabbi Yosei says the measure of bathroom stones is
an olive-bulk, a nut-bulk, and an egg-bulk. Rabbi Shimon, son of Rabbi Yosei, says in the name of his father: One need not measure the stones. He simply takes
a handful of stones.,
Our Sages taught in a
baraita with regard to Shabbat: Three sharpened stones may be taken into the bathroom. And what is their measure? Rabbi Meir says: A nut-bulk; Rabbi Yehuda says: An egg-bulk. Rafram bar Pappa said that
Rav Ḥisda said: Like the
dispute here, so too, there
is a dispute between these Sages
with regard to the minimum size of
a citron. The Gemara is surprised at the comparison. Why does the Gemara cite this
baraita as a mnemonic to recall the dispute about the size of a citron?
There, with regard to an citron, it is
a mishna that is known by all;
here it is
a baraita, which is more obscure and more likely to require a mnemonic and a comparison to a more popular source.
Rather, the phrasing is reversed:
Like the
dispute with regard to
an citron, so too, there
is a dispute here.,
Rav Yehuda said: However, one may
not move
the payis for use in a bathroom. The Gemara asks:
What is the meaning of
payis? Rabbi Zeira said: It refers to
clods of Babylonian earth, which is soft and flaky.
Rava said: It is prohibited to manipulate the anus
with a stone on Shabbat to help discharge bodily functions
in the manner that
one manipulates it
on weekdays. Mar Zutra strongly objected to this: According to Rava, should one
endanger himself by refraining from relieving himself? The Gemara explains: He meant he should do so
in an unusual manner and not in the manner it is typically done. With regard to the size of stones,
Rabbi Yannai said: If he has
a fixed place for a bathroom, he may take
a handful of stones; if he does not need them on Shabbat, he can use them on another occasion.
If he does
not have a fixed place he may bring in
an average size stone, which is the size
of a small mortar used
for crushing
spices. Rav Sheshet said: If the stone
has an indication on it that it has already been used in the bathroom,
one is permitted to move it for that purpose on Shabbat, regardless of its size.,The Gemara
raises an objection: Is it permitted to wipe with a stone that was already used? Didn’t the Sages say:
Ten things bring a person to suffer from
hemorrhoids and they are: One who eats the leaves of bulrushes, grape leaves, tendrils of grapevines, the palate and tongue of an animal, as well as any other part of the animal which is not smooth and which has protrusions,
without salt, the spine of a fish, a salty fish that is not fully cooked, and one who drinks wine dregs, and one who cleans himself with lime and clay, the materials from which earthenware is made,
and one who cleans himself with a stone with which another person
has cleaned himself. And some say: One who suspends himself in the bathroom as well. Apparently, using a previously used stone is dangerous to one’s health. The Gemara answers: This is
not difficult. Here, where it is prohibited, is referring
to a case where the stone is still
moist. Here, where it is permitted, is referring
to a case where the stone is
dry. And if you wish, say instead that
here, where it is prohibited, is referring to
one side, using the side that was already used;
here, where it is permitted, is referring
to both sides, using the other side of the same stone.
And if you wish, say instead that
this, where it is permitted, is referring
to one’s own stone, which he used to clean himself;
this, where it is prohibited, is referring to
another person’s stone, which poses a danger.,
Abaye said to Rav Yosef: What is the ruling if
rain fell on the stone
and the indications that it had been used previously in the bathroom
were obscured? The dilemma is: Is moving it permitted like a stone that is designated for use in the bathroom on Shabbat, or, is moving it prohibited since its indications were obscured and it might have the legal status of set-aside? Rav Yosef
said to him: If indication on them is apparent, even though it is partially obscured,
it is permitted, since the stone remains clear that it is designated for use in the bathroom.,
Rabba bar Rav Sheila raised a dilemma before Rav
Ḥisda: What is the halakha with regard to taking those stones up with him to the roof if his bathroom is there? Is it permitted or is it prohibited due to the exertion involved? He said to him: It is permitted; great is human dignity as it overrides a prohibition in the Torah. The Gemara relates: Mareimar sat and stated this halakha. Ravina raised an objection to the statement of Mareimar from a baraita where Rabbi Eliezer says: A person may take a wood chip from the ground before him to clean his teeth on Shabbat. And the Rabbis say one may take a wood chip only from the animal’s trough, which is already designated for the animal’s use, but not from wood on the ground, which is set-aside. Apparently, despite the fact that using the wood chip enhances human dignity, it is nevertheless prohibited due to the prohibition of set-aside. The Gemara rejects this: How can you compare? There, a person determines the place for his meal. Since he knows where he will eat he should have prepared toothpicks beforehand. Here, does a person determine the place for a bathroom? He relieves himself wherever he finds a discreet place to do so.,Rav Huna said: It is prohibited to defecate in a plowed field on Shabbat. The Gemara asks: What is the reason for that prohibition? If you say it is due to the fact that in doing so he treads on the furrows and destroys them, it should be prohibited even on weekdays. Rather, it is due to the concern that he will clean himself with a clod of earth on which grasses have grown. Didn’t Reish Lakish say that it is permitted to wipe with a stone upon which grasses have grown even though the grasses will be detached as a result? And that is the halakha even though one who unwittingly detaches grasses from it on Shabbat is liable to bring a sin-offering. Rather, the concern is lest he take a clod of earth from a high place, a pile of dirt, and throw it to a low place, into a hole in the ground. And in that case, he would be liable due to that which Rabba said, as Rabba said: If one had a hole and filled it, in the house, he is liable due to the prohibited labor of building; in the field, he is liable due to plowing.,With regard to the matter itself, Reish Lakish said: It is permitted to wipe with a stone upon which grasses have grown. And one who detaches grasses from it unwittingly on Shabbat is liable to bring a sin-offering. Rav Pappi said: Learn from that which Reish Lakish said that it is permitted to carry this perforated flowerpot on Shabbat. Rav Kahana strongly objects to this: If they said that it is permitted to carry a stone with weeds on it for a purpose, will they say it is permitted to carry a flowerpot for no purpose? Abaye said: Since the topic of a perforated pot has come to our hands, let us say something with regard to it: If it had been placed on the ground and one lifted it and placed it on top of pegs on Shabbat, he is liable for the labor of detaching. The roots of the plant could have protruded through the holes to draw sustenance from the ground, and when one lifts it he detaches it from that sustenance. Similarly, if it had been placed on pegs and one placed it on the ground, he is liable for the labor of planting.,Rabbi Yoḥanan said: It is prohibited to wipe with an earthenware shard on Shabbat. The Gemara asks: What is the reason for that prohibition? If you say that it is due to the danger that he might injure himself with the sharp edges of the shard, it should be prohibited also on weekdays. Rather, it is due to the fact that it invites witchcraft. If so, he should also not do so on weekdays. Rather, the concern is lest he remove hairs with the earthenware shard. However, that is an unintentional act, which is permitted. Rav Natan bar Oshaya said to those who raised the question: A great man said something, let us say a reason for it, and explain Rabbi Yoḥanan’s statement as follows: It is not necessary to say that it is prohibited on a weekday for the aforementioned reasons because he has the option of using a stone. However, with regard to Shabbat we would have said that since this shard has the status of a utensil and is not set-aside, he may well use it, as it is preferable to a stone, which is set-aside. Therefore, he teaches us that it is prohibited.,Rava taught that Rabbi Yoḥanan ruled that it is prohibited due to the removal of hairs, and he raised a difficulty between that which Rabbi Yoḥanan said here and that which Rabbi Yoḥanan said elsewhere. Did Rabbi Yoḥanan say it is forbidden to wipe with an earthenware shard on Shabbat? Apparently, he holds that an unintentional act is prohibited. Didn’t Rabbi Yoḥanan state a principle: The halakha is ruled in accordance with an unattributed mishna? And we learned in a mishna: A nazirite, for whom it is prohibited to cut his hair, may wash his hair on a weekday with sand and natron and separate it with his fingers; however, he may not comb it, which would certainly pull out some hair. Apparently, the unintentional act of removing hair while shampooing is permitted. Rather, it is clearly in accordance with the explanation of Rav Natan bar Oshaya.,The Gemara asks: What is the witchcraft involved with wiping with an earthenware shard? The Gemara explains: It is as that which transpired when Rav Ḥisda and Rabba bar Rav Huna were going on a boat. A certain matron [matronita] said to them: Let me sit with you, and they did not let her sit. She said something, an incantation of witchcraft, and stopped the boat. They said something, the Holy Name, and freed it. She said to them: What will I do to you, to enable me to harm you with witchcraft,
§82
as you do not clean yourselves
with an earthenware shard, and you do not kill lice on your garments, and you do not pull out a vegetable and eat it before you untie
the bundle that was tied by the gardener? This implies that all these actions carry with them the danger of witchcraft.,
Rav Huna said to his son Rabba: What is the reason that you are not to be
found among those who study
before Rav Ḥisda, whose halakhot are incisive? Rabba
said to him: For
what purpose
should I go to him? When I go to him, he sits me down and occupies me
in mundane matters not related to Torah. For example,
he said to me: One who enters a bathroom should not sit down immediately and should not exert himself
excessively because
the rectum rests upon three teeth, the muscles that hold it in place, and there is concern
lest the teeth of the
rectum dislocate through exertion
and he come to danger. Rav Huna
said to his son Rabba:
He is dealing with matters crucial to
human life, and you say that he is dealing
with mundane matters? Now that I know what you meant,
all the more so go before him.,The Gemara continues to discuss these
halakhot.
Rav Huna said: One who relieves himself and needs to wipe and
has before him a stone and an earthenware shard,
wipes with the stone and does not wipe with the earthenware shard, since he might injure himself.
And Rav Ḥisda said: He wipes with the earthenware shard
and does not wipe with the stone, which is set-aside. The Gemara
raises an objection from a
baraita:
If one had before him a stone and an earthenware shard,
he wipes with the earthenware shard
and does not wipe with the stone. That is a
conclusive refutation of the opinion of
Rav Huna. Rafram bar Pappa explained it before Rav Ḥisda in accordance with the opinion
of Rav Huna: It is not referring to earthenware shards, but to
the smooth
rims of vessels, which pose no danger.,
There were before him a stone and grasses. With regard to the preferred method to wipe on Shabbat, what is the ruling? There is a dispute between
Rav Ḥisda and Rav Hamnuna. One said: He wipes with the stone and does not wipe with the grasses; and one said: He wipes with the grasses and does not wipe with the stone. The Gemara
raises an objection from a
baraita:
One who wipes with something flammable, his lower teeth, which hold the intestines in place,
fall out. How then, may one clean himself with grasses? The Gemara answers: This is
not difficult: This, where it is permitted, is referring
to moist grass;
that, where it is prohibited, is referring
to dry grass.,The Gemara continues to discuss this topic. With regard to
one who needs to defecate and does not do so, there is a dispute between
Rav Ḥisda and Ravina. One said: An evil spirit dominates him; and one said: An odor of filth dominates him. It was taught in a
baraita in accordance with the one who said that
an odor of filth dominates him, as it was taught: One who needs to defecate and eats is comparable to an oven that was heated on top of its ashes; and that is the onset of an odor of filth.,The Gemara continues to discuss the issue:
One who needed to defecate and is unable to do so, Rav Ḥisda said: He should stand and sit, stand and sit. Rav Ḥanan from Neharde’a said: He should move to the sides and attempt to relieve himself in a different spot.
Rav Hamnuna said: He should manipulate with a stone in that place. And the Rabbis said: He should divert his thoughts to other matters.
Rav Aḥa, son of Rava, said to Rav Ashi: All the more so that when he diverts his thoughts he will not be able to
defecate. Rav Ashi
said to him: He should divert his thoughts from other matters, and focus exclusively on his effort to relieve himself.
Rav Yirmeya from Difti said: I saw a certain Arab who stood and sat, stood and sat, until it
poured out of him
like a pot. Apparently, that advice is effective.,
The Sages taught in a
baraita:
One who wishes to enter and partake of
a regular meal that will last for some time,
should pace a distance of
four cubits ten times, and some say, ten cubits four times, in order to expedite the movement of the bowels,
and defecate, and enter, and sit in his place.,
MISHNA: One who carries out a shard of
earthenware on Shabbat is liable if it is in a measure
equivalent to that which is used
to place between one pillar and another when piled on the ground to separate them; this is
the statement of Rabbi Yehuda. Rabbi Meir says: In a measure
equivalent to that which is used
to stoke a fire with it. Rabbi Yosei says: In a measure
equivalent to that which is used
to hold a quarter of a
log in it. Rabbi Meir said: Although there is no proof for the matter, there is a biblical
allusion to my opinion, as it is stated: “And He shall break it as a potter’s vessel is broken, smashing it without sparing;
and there shall not be found among its pieces a shard to rake fire on the hearth” (Isaiah 30:14).
Rabbi Yosei said to him: Is there
proof from there? The verse concludes:
“And to extract water from the cistern,” indicating that earthenware is significant if it is large enough to hold water.,
GEMARA: A dilemma was raised before the Sages: Is
the measure stated by
Rabbi Meir greater, or is
the measure stated by
Rabbi Yosei greater? The Gemara responds:
It is reasonable to say that
the measure of
Rabbi Yosei is greater; however, based on the
verse it appears that
the measure of
Rabbi Meir is greater. As, if it enters your mind to say that
the measure of
Rabbi Yosei with regard to the shard of earthenware
is greater, would the prophet first
curse him by saying that
a small vessel will not be found,
and then curse him by saying that
a larger vessel will not be found?
Abaye said: The mishna is also referring to a large shard of earthenware required
to stoke the fire of a large conflagration. Even in the mishna, Rabbi Meir’s measure is larger.,We learned in the mishna that
Rabbi Yosei said to him: Is there
proof from there? He cites proof for his opinion from the conclusion of that same verse. The Gemara comments:
Rabbi Yosei spoke well to Rabbi Meir. And how does
Rabbi Meir address that proof? He explains that the verse
is stated employing the style of:
There is no need. It should be understood as follows:
There is no need to say that
an item that is
significant to people, e.g., a large shard of earthenware to stoke a fire,
shall not be found, but even an item that is
insignificant to people, i.e., a shard to extract water,
shall not be found. Therefore, the conclusion of the verse does not contradict Rabbi Meir’s opinion.,
MISHNA: Rabbi Akiva said: From where is it derived
that idolatry, e.g., a statue of a deity
, transmits impurity imparted
by carrying even when the person who carries it does not come into contact with it
, just as a
menstruating woman does?
As it is stated: “And you will defile the silver overlays of your statues
, and the golden plating of your idols
, you will cast them away as you would a menstruating woman [dava], you will tell it, get out” (Isaiah 30:22).
Just as a menstruating woman transmits impurity imparted
by carrying, so too, idolatry transmits impurity imparted
by carrying.,
GEMARA: Since the
halakhot of idolatry and the impurity it causes are beyond the scope of tractate
Shabbat, the fundamentals of this
halakha are cited from tractate
Avoda Zara.
We learned in a mishna
there: One whose house was adjacent to a house of
idolatry, sharing a common wall,
and the dividing wall
fell, it is prohibited to rebuild it as he would thereby have built a wall for idol worship.
What should one do? He moves four cubits into his own land
and builds the wall there.
If the wall stood upon ground that belonged to him and to the house of idolatry, the area is calculated as half and half as far as moving into his property before rebuilding the wall, and one may build the wall four cubits from the middle of the wall. Its stones and its wood and its dust from the house of idolatry transmit impurity like creeping animals, and by rabbinic decree, one who touches them becomes impure like one who touches a creeping animal, as it is stated: “And you shall not bring an abomination into your house and become banned like it, you shall utterly detest it [shaketz teshaketzenu] and you shall utterly abhor it, for it is a banned object” (Deuteronomy 7:26). Shaketz is a term used with regard to creeping animals. Rabbi Akiva says: Idolatry transmits impurity like a menstruating woman, as it is stated: “You will cast them away as you would a menstruating woman [dava]” (Isaiah 30:22). Just as a menstruating woman transmits impurity imparted by carrying, as one who moves a menstruating woman without touching her becomes impure, so too, idolatry transmits impurity imparted by carrying. Rabba said in explanation of that which the verse said: “You will cast them away”: Make them foreign to you like a stranger. The end of the same verse: “You will tell it, get out” means that under no circumstances can you say to it, come in.,And to the essence of the dispute, Rabba said: With regard to impurity imparted by carrying, everyone agrees that idol worship transmits impurity, as it is juxtaposed to a menstruating woman in the verse. Where they argue, it is with regard to the halakha of a very heavy stone. There is a special law with regard to the ritual impurity of a zav and a menstruating woman. If they sit on an object, even if it is an object that cannot become ritually impure, and beneath that object is a vessel, even though the weight of the zav and the menstruating woman has no effect on the vessel, it becomes ritually impure. Rabbi Akiva holds that the impurity of idolatry is like the impurity of a menstruating woman in all respects; just as a menstruating woman transmits impurity via a very heavy stone, so too, idolatry transmits impurity via a very heavy stone. And the Rabbis hold that in this regard, the impurity of idolatry is like the impurity of a creeping animal; just as a creeping animal does not transmit impurity via a very heavy stone, so too, idolatry does not transmit impurity via a very heavy stone.,The Gemara asks: And according to Rabbi Akiva, who holds that the impurity of idolatry is similar to that of a menstruating woman in all respects, for what halakha was it juxtaposed to a creeping animal? The Gemara explains: In his opinion, it was not stated in reference to idolatry itself, but rather to its accessories, objects used for the purposes of idolatry. The Gemara asks further: And according to the Rabbis, for what halakha was it juxtaposed to a menstruating woman? To teach that it transmits impurity through carrying. And instead of juxtaposing idolatry to both a menstruating woman and to creeping animals, let the Torah juxtapose it to an animal carcass, which transmits impurity through carrying and does not transmit impurity via a very heavy stone, since according to the Rabbis the law is the same for idolatry. The Gemara answers: Yes, it is indeed so. In that sense, juxtaposition to an animal carcass would suffice. However, the juxtaposition to a menstruating woman teaches: Just as a menstruating woman does not transmit impurity through limbs, as if the limb of a menstruating woman is supported by a vessel, the vessel does not become ritually impure (Ra’avad), so too, idolatry does not transmit impurity through limbs, as a severed part of an idol does not transmit impurity. The Gemara is puzzled by this: But that which Rav Ḥama bar Guria raised as a dilemma: Does idolatry have the capacity to transmit impurity through limbs or does it not have the capacity to transmit impurity through limbs? Resolve the dilemma from this, as according to the opinion of the Rabbis, it does not transmit impurity through limbs. And the Gemara replies: Although that is so, Rav Ḥama bar Guria raised the dilemma in accordance with the opinion of Rabbi Akiva and the dilemma is unresolved.,And in another approach to this dispute, Rabbi Elazar said: With regard to a very heavy stone, everyone agrees that idolatry does not transmit impurity in that manner. Where they disagree is with regard to impurity imparted by carrying. Rabbi Akiva holds that the legal status of idolatry is like that of a menstruating woman: Just as a menstruating woman transmits impurity through carrying, so too, idolatry transmits impurity through carrying. And the Rabbis hold that the legal status of idolatry is like that of a creeping animal: Just as a creeping animal does not transmit impurity through carrying, so too, idolatry does not transmit impurity through carrying. The Gemara asks: And according to Rabbi Akiva’s opinion, with regard to what halakha was idolatry juxtaposed to a creeping animal? The Gemara answers: With regard to the halakha that its accessories do not transmit impurity through carrying. The Gemara asks: And according to the Rabbis, with regard to what halakha was idolatry juxtaposed to a menstruating woman? The Gemara answers: Just as a menstruating woman does not transmit impurity through her limbs, so too, idolatry does not transmit impurity through its limbs.
§83
And according to the opinion of
Rabbi Akiva, with regard
to what halakha was idolatry
juxtaposed to a menstruating woman? If it was to teach the
halakha of impurity imparted by
carrying, let it be juxtaposed to an animal
carcass and not to a menstruating woman and creeping animals. The Gemara answers:
Yes, it is indeed so. However, the juxtaposition to a menstruating woman teaches:
Just as a menstruating woman does not transmit impurity
through her
limbs, as a menstruating woman who leans on an object by a single limb does not transmit impurity imparted by carrying (Ra’avad),
so too, an idol does not transmit impurity
through its
limbs, and a section of an idol does not transmit impurity. The Gemara asks:
But that which Rav Ḥama bar Guria raised as a dilemma: Does idolatry have the capacity to transmit impurity through
limbs or does it not have the capacity to transmit impurity
through its limbs; resolve the dilemma
from this, as according to both the Rabbis and Rabbi Akiva, it does not transmit impurity
through limbs. According to this explanation, Rabbi Akiva agrees with the Rabbis. The Gemara rejects this:
Rav Ḥama bar Guria taught in accordance with the explanation of
Rabba and raised the dilemma in accordance with the opinion of
Rabbi Akiva.,The Gemara now clarifies the explanations of Rabba and Rabbi Elazar in light of other sources. The Gemara
raises an objection from that which was taught in a
baraita: The ritual impurity of
idolatry is
like that of
a creeping animal, and the ritual impurity of
its accessories is
like that of
a creeping animal. Rabbi Akiva says: The ritual impurity of
idolatry is
like that of
a menstruating woman, and the ritual impurity of
its accessories is
like that of
a creeping animal. Granted, according
to the opinion of
Rabbi Elazar, it works out
well. However, according
to the opinion of
Rabba, it is difficult. The dispute between Rabbi Akiva and the Rabbis in this
baraita is whether idolatry is likened to a creeping animal and does not transmit impurity imparted by carrying or whether it is likened to a menstruating woman and it does transmit impurity imparted by carrying. According to Rabba, the Rabbis agree that it does transmit impurity imparted by carrying.
Rabba could have
said to you: Is the proof from this
baraita stronger than the
mishna in tractate
Avoda Zara,
which taught: Its wood and stones and dirt transmit impurity like a creeping animal? With regard to that mishna
we established: What is the meaning of
like a creeping animal? It means that it is like a creeping animal in the sense
that it does not transmit impurity by means of a very heavy stone. Here too, the analogy to a creeping animal in the
baraita is in the sense that
it does not transmit impurity via a very heavy stone.,The Gemara
raises an objection from what we learned:
A gentile man and a gentile woman, with regard to whom the Rabbis issued a decree that they transmit impurity like a
zav,
idolatry and its accessories, all transmit impurity.
They transmit impurity,
and not their movement, i.e., they do not transmit impurity to one who moves them.
Rabbi Akiva says: Both
they and their movement transmit impurity.
Granted, according
to the explanation of
Rabbi Elazar, this works out
well; however, according
to the explanation of
Rabba, it is difficult. Rabba could have
said to you: And according to your reasoning, with regard to
a gentile man and a gentile woman as well, do
they transmit impurity
and their movement does
not transmit impurity?
Wasn’t it taught in a
baraita with regard to the verse:
“Speak to the children of Israel and say to them, when any man has an emission from his body, his emission is impure” (Leviticus 15:2), by Torah law, only
the children of Israel become impure through the
emission of a zav, and gentiles do not become impure through the
emission of a zav? But the Sages
decreed that they should be considered
like a zav for all their halakhic
matters. Since gentiles have the legal status of a
zav, they should transmit impurity through carrying. Therefore, the
baraita that states that gentiles do not transmit impurity through carrying is corrupted and must be emended.,
Rather, Rabba explains and adds to the
baraita in accordance with his reasoning: A gentile man and a gentile woman transmit impurity,
they and their movement and their very heavy stone. And
idolatry transmits impurity,
it and its movement but not its very heavy stone. Rabbi Akiva says: Idolatry transmits impurity,
it and its movement and its very heavy stone. And Rabbi Elazar explains and adds to the
baraita in accordance with his reasoning as follows:
A gentile man and a gentile woman transmit impurity,
they and their movement and their very heavy stone. Idolatry transmits impurity,
it and not its movement. And Rabbi Akiva says: Idolatry transmits impurity,
it and its movement.,
Rav Ashi strongly objects to this explanation: According to this explanation,
what is the meaning of the word
they in the context of this
baraita? It would have been sufficient to say that their movement transmits impurity. The fact that the gentiles themselves are ritually impure is obvious. Apparently, the word they is emphasized in order to teach an additional
halakha.
Rather, Rav Ashi said, this is what the
baraita is saying: With regard to
a gentile man and a gentile woman, whether they moved others or others moved them, the others
are ritually impure. The impurity of a gentile is like that of a
zav, which is unique in that anything that a
zav moves becomes impure even if he did not touch it directly.
Idolatry that moved others, the others remain
ritually pure; however,
others who moved it are ritually impure. With regard to
its accessories, whether they moved others or others moved them, the others remain
ritually pure. Rabbi Akiva says: A gentile man and a gentile woman and idolatry, whether they moved others or others moved them, the others
are ritually impure. Its accessories, whether they moved others or others moved them, the others remain
ritually pure. According to this explanation, both the word they and the word movement, both of which appear in the
baraita, are significant.,Rav Ashi’s explanation explains the
baraita, but the Gemara questions the matter itself. With regard to
idolatry, granted, a case
where others moved it can be easily
found. However, a case where the idolatry
moved others, under what circumstances
can it be found? How can an idol move another object?
Rami, son of Rav Yeiva, said, a case like that is possible,
as we learned in a mishna: In a case where
the zav sat
on one
pan of a balance
scale, and food and drinks were
on the
second pan, if
the zav tipped the scales, the food and drinks on the other pan
are ritually impure because the
zav moved them.
Even an inanimate object can move a source of impurity in that way. And if the food and drink tipped the scales, they remain ritually pure. The Gemara asks: In accordance with whose opinion is that which was taught in a baraita: All impure items that move other objects remain pure, meaning that an object does not become impure if moved by a source of impurity, except for movement by a zav, which has no counterpart in the whole Torah in its entirety? Let us say that this is not in accordance with the opinion of Rabbi Akiva, as if it were in accordance with the opinion of Rabbi Akiva, there is also the case of idolatry. In his opinion, idolatry also transmits impurity to an object by moving it. The Gemara answers: Even if you say that the baraita is in accordance with the opinion of Rabbi Akiva, teach: Zav and everything similar to it. According to Rabbi Akiva, just as a menstruating woman falls into that category, so too does an idol.,The dilemma that was cited incidental to an earlier discussion is examined here in depth. Rav Ḥama bar Guria raised a dilemma: Does idolatry have the capacity to transmit impurity through limbs or does it not have the capacity to transmit impurity through limbs? The Gemara narrows the parameters of the dilemma. In a situation where a common unskilled person can restore it to its original form, do not raise the dilemma, as in that case it is certainly considered to be attached and is not considered broken. The case where you could raise the dilemma is where a common unskilled person cannot restore it to its original form. What is the ruling in that case? The two sides of the dilemma are: Do we say that since a common unskilled person cannot restore it, it is considered broken? Or perhaps we say that it is not lacking anything? Idolatry can only be nullified by breaking it in a case where, as a result, it is incomplete. And some raise this dilemma in another direction based on a different assumption: In a situation where a common unskilled person cannot restore it to its original form, do not raise the dilemma, as in that case it is certainly considered to be broken. When you could raise the dilemma is in a situation where a common unskilled person can restore it to its original form. What is the ruling in that case? The two sides of the dilemma are: Do we say that since a common unskilled person can restore it, it is considered attached? Or perhaps we say that at present, it is in pieces and permitted? No resolution was found for either version of this dilemma. Therefore, let it stand unresolved.,Rav Aḥadvoi bar Ami raised a dilemma: What is the halakha with regard to idolatry that is less than an olive-bulk? Rav Yosef strongly objected to this: With regard to what use was this dilemma raised? If you say it was raised with regard to the matter of the prohibition of idolatry, let it only be like Zevuv, the Baal of Ekron, which was the size and form of a fly, as it was taught in a baraita with regard to the verse: “And they made Baal Berit into their god” (Judges 8:33). The Sages said that this is referring to Zevuv, the Baal of Ekron. It teaches that each and every person made an image of his god and placed it in his pocket. When he remembered it, he removed it from his pocket and embraced and kissed it. Apparently, even idolatry the size of a fly falls under the rubric of the prohibition of idolatry. Rather, the dilemma is: What is the halakha with regard to the matter of impurity? The two sides of the dilemma are as follows: Since an idol is juxtaposed to a creeping animal, just as a creeping animal transmits impurity when it is a lentil-bulk, so too, idolatry transmits impurity when it is a lentil-bulk. Or perhaps idolatry is juxtaposed to a corpse, and just as a corpse transmits impurity only when it is at least an olive-bulk, so too, idolatry transmits impurity only when it is at least an olive-bulk.,Rav Avya said, and some say it was Rabba bar Ulla who said: Come and hear a resolution to this dilemma from that which was taught in a baraita: Idolatry that is less than an olive-bulk has no impurity at all, as it is stated: “And he brought out the ashera from the house of the Lord, outside Jerusalem, to the brook of Kidron, and burned it at the brook of Kidron, and stamped it into powder, and cast its powder upon the graves of the common people” (II Kings 23:6). Just as a corpse transmits impurity when it is an olive-bulk, so too, idolatry transmits impurity when it is an olive-bulk.,The Gemara now asks a general question: And according to the Rabbis, with regard to what halakha was idolatry juxtaposed to a creeping animal? The juxtaposition establishes that like a creeping animal, it does not transmit impurity through carrying. The juxtaposition to a menstruating woman establishes that like a menstruating woman, it has the capacity to transmit impurity through limbs. The juxtaposition to a corpse establishes that it does not transmit impurity when it is a lentil-bulk. The Gemara suggests: Let us say that all of these juxtapositions come to teach a stringency. With regard to what halakha did the Torah juxtapose idolatry to a creeping animal? It is to establish that it transmits impurity when it is a lentil-bulk. The juxtaposition of idolatry to a menstruating woman is to establish that it transmits impurity via a very heavy stone; and the Torah juxtaposed it to a corpse to establish that it transmits impurity imparted by a tent, all of which are stringencies that exist with regard to those types of impurity. The Gemara answers: The impurity of idolatry is by rabbinic law. And whenever there are two possibilities with regard to a rabbinic decree, a leniency and a stringency, we juxtapose to establish the lenient possibility, and we do not juxtapose to establish the stringent possibility.,MISHNA: This is another mishna that digresses from the central topic of this tractate. It, too, is based on an allusion from the Bible. From where is it derived that the ship is ritually pure, in the sense that it cannot become impure? As it is stated: “The way of a ship in the midst of the sea” (Proverbs 30:19).,GEMARA: The allusion in the mishna requires clarification. The verse appears to state the obvious. Of course a ship is in the midst of the sea. Rather, this verse teaches us an allusion that the legal status of a boat is like that of the sea. Just as the sea is ritually pure and cannot become impure, so too, a boat is ritually pure and cannot become impure. It was taught in a baraita that Ḥananya says: This halakha is derived from the halakha of a sack, as the impurity of wooden vessels is likened to the impurity of a sack. Just as a sack, which can become ritually impure, is carried both full and empty, so too, any object that is carried both full and empty can become ritually impure. This is to exclude a ship, which is not carried on land full and empty, as due to its weight it cannot be carried full.,The Gemara asks: What is the practical difference between the two reasons? The halakhic ruling according to both is that a ship cannot become impure. The Gemara explains: There is a difference between them with regard to a ship made from earthenware or from any material other than wood. According to the one who said that it is derived from the verse: “A ship in the midst of the sea,” this boat is also in the midst of the sea. However, according to the one who said that it is derived from the halakha of a sack, this halakha applies only to those materials that are written in the same verse together with sack and are likened to it. If it is carried both full and empty, yes, it can become impure; and if it cannot be carried both full and empty, no, it cannot become impure. However, an earthenware ship can become impure even though it is not carried both full and empty.,Alternatively, there is a difference between them regarding a Jordan ship, which is a small boat used on the Jordan River. According to the one who said that it is derived from the verse: “A ship in the midst of the sea,” this is also a ship in the midst of the sea. A river is pure like the sea and the boat will remain pure. According to the one who said that it is derived from the halakha of a sack, and in order to become impure it must be carried full and empty, this is also carried both full and empty, and can become ritually impure. As Rabbi Ḥanina ben Akavya said: For what reason did they say that a Jordan ship can become impure? Because they load it on dry land and carry it on land and then lower it into the water. It is carried on land when full. Rav Yehuda said that Rav said: One should never prevent himself from attending the study hall for even one moment, as this mishna which states that a Jordan ship can become ritually impure was taught for several years in the study hall, but its reason was not revealed until Rabbi Ḥanina ben Akavya came and explained it.,Following Rav’s statement, the Gemara cites that which Rabbi Yonatan said: One should never prevent himself from attending the study hall or from engaging in matters of Torah, even at the moment of death, as it is stated: “This is the Torah: A person who dies in a tent” (Numbers 19:14). That is an allusion to the fact that even at the moment of death, one should engage in the study of Torah. Reish Lakish said: Matters of Torah only endure in a person who kills himself over the Torah, one who is ready to devote all his efforts to it, as it is stated: “This is the Torah: A person who dies in a tent,” meaning that the Torah is only attained by one who kills himself in its tent. Rava said:
§84
And according
to Ḥananya, who holds that a boat carried both full and empty can become ritually impure, is
carrying by oxen considered carrying? He answered his own question.
Yes, as
we learned in a mishna: In terms of the
halakhot of ritual purity and impurity,
there are three distinct types of
wagons: A wagon built
like a chair, meaning closed on the sides, can become
ritually impure with impurity imparted by
treading. Since it is designated for sitting, it becomes impure if a
zav sits on it, even if he does not touch it. A wagon built
like a bed can become
ritually impure with
impurity imparted by
a corpse. It contracts all types of impurity, except for impurity imparted by the treading of a
zav. A wagon made
of stone, whose bottom is netting, remains
ritually pure and does not become impure
from any type of impurity.
And Rabbi Yoḥanan said: And if in the stone wagon
there is a
receptacle for pomegranates, i.e., the holes are not large enough for a pomegranate to fall through, it is considered a utensil and it can become
impure with impurity imparted by
a corpse. Even though a stone wagon is not carried full, but is pulled by oxen, it can become ritually impure. Apparently, carrying by oxen is considered carrying.,By association, the Gemara now cites the second part of the mishna: With regard to laws of impurity,
there are three types of
chests: A chest that opens from the side, on which one can sit or lie, because it can be used for sitting, it can become
ritually impure with
impurity imparted by
treading if a
zav sits on it. Even if one needs to open the chest, a person can keep sitting on it. A chest that opens
from the top does not become ritually impure with impurity imparted by treading because it cannot be opened with somebody on it. However, it can become impure
with impurity imparted by
a corpse. And a chest
that comes in a very large
size, and can hold more than forty
se’a, remains
ritually pure and does not become impure
from any type of impurity.,
The Sages taught in a
baraita: With regard to impurity imparted by
treading, an earthenware vessel is ritually pure. If a
zav sits on an earthenware vessel and does not touch the inside of it, it does not become impure.
Rabbi Yosei says: That is
even the status of
a ship. The Gemara asks:
What is the
baraita saying? Rav Zevid said that the
baraita is saying the following: According to the first
tanna, with regard to impurity imparted by
treading, an earthenware vessel is ritually pure; however, if the
zav touches the vessel it becomes
impure. And an earthenware ship can become
impure with impurity imparted by the treading of a
zav,
in accordance with the opinion of
Ḥananya. Rabbi Yosei says: Even a boat is ritually pure, in accordance with the opinion of the
tanna of
our mishna.
Rav Pappa strongly objects to this explanation: If so,
what is the meaning of the word
even employed by Rabbi Yosei, indicating that he is adding to the opinion of the first
tanna of the
baraita? According to the above explanation, the first
tanna says that a boat can become ritually impure and Rabbi Yosei says that it is pure. Rabbi Yosei is not adding to the previous opinion but disagreeing with it.
Rather, Rav Pappa said that the
baraita is saying the following: With regard to impurity imparted by
treading, an earthenware vessel is ritually pure, and with regard to
its contact with a source of ritual impurity,
it is impure. And as far as
a wooden vessel is concerned, with regard to
both its impurity imparted by
treading and its contact with a source of ritual impurity, it is
impure. And a Jordan ship is ritually pure in accordance with the opinion of the
tanna of
our mishna.
Rabbi Yosei says: Even the boat is impure like other wooden vessels,
in accordance with the opinion of
Ḥananya.,The Gemara questions what was stated:
And from where do we derive that with regard to impurity imparted by
treading, an earthenware vessel is ritually pure? Ḥizkiya said: It is
as the verse states: “And whoever touches his bed shall wash his clothes, and bathe himself in water, and be impure until the evening” (Leviticus 15:5). The verse
juxtaposes his bed to himself. Just as he has the possibility of
purification through immersion
in a ritual bath, so too, his bed is referring to a vessel that
has the possibility of
purification in a ritual bath. Since an impure earthenware vessel cannot be purified in a ritual bath, unlike other vessels, it does not become ritually impure when a
zav lies on it.,Similarly,
the school of Rabbi Yishmael taught that the verse states: “Every bed on which she lies all the days of her
zava emission
shall be for her like the bed of her menstrual period” (Leviticus 15:26). The verse
juxtaposes her bed to herself: Just as she has the possibility of
purification in a ritual bath, so too, her bed is referring to a vessel that
has the possibility of
purification in a ritual bath. This is
to the exclusion of an earthenware vessel, which does not have the possibility of
purification in a ritual bath. Rabbi Ila strongly objects to this from what we learned:
From where is it derived that
a reed
mat becomes ritually impure
from contact with
a corpse?
And it is derived through an a fortiori inference: We know that small vessels do not become ritually impure through the impurity of a zav because they are not designated for sitting, and are too small for the zav to insert his finger into their airspace. If small earthenware pitchers remain pure and are not susceptible to the impurity of a zav, but they do become ritually impure from contact with a corpse; is it not logical that a reed mat, which contracts impurity from a zav, will become ritually impure from contact with a corpse? And why should the reed mat become impure? Isn’t it true that it does not have the possibility of purification in a ritual bath? Rabbi Ḥanina said to him: There, in the case of the mat, it is different because there is purification in other vessels of its kind, i.e., other wooden vessels that are made from materials that grow from the earth can be purified in a ritual bath.,Rabbi Ila said to Rabbi Ḥanina: May the all-Merciful save us from this opinion. Rabbi Ḥanina responded: On the contrary, may the all-Merciful save us from your opinion. And what is the reason that this is relevant? What is the significance of the fact that other vessels of its kind can be purified in a ritual bath if the vessel itself cannot be purified in a ritual bath? It is because two verses are written. In one verse it is written: “And whoever touches his bed shall wash his clothes, and bathe himself in water, and be impure until the evening” (Leviticus 15:5). The verse juxtaposes his bed to himself. Just as he has the possibility of purification through immersion in a ritual bath, so too, his bed has the possibility of purification in a ritual bath. This teaches that his bed has the same legal status as he does; in order for a bed on which a zav lies to be subject to the impurity imparted by lying, it must be immersible in a ritual bath. And in another verse it is written: “Every bed on which the zav lies shall be impure; and every vessel on which he sits shall be impure” (Leviticus 15:4). This verse includes all beds on which a zav might lie, even one that cannot be purified in a ritual bath. How can these two verses be reconciled? If there is purification in other vessels of its kind, even though it itself does not have purification in a ritual bath, it is subject to the impurity imparted by lying. However, if there is no purification in other vessels of its kind, the verse juxtaposes his bed to himself. Any vessel that is not like him in the sense that it cannot be purified in a ritual bath, is not subject to impurity imparted by lying.,Rava said: The fact that with regard to impurity imparted by treading, an earthenware vessel is ritually pure is derived from here, as it is stated: “And any open vessel that does not have a sealed cover on it becomes impure” (Numbers 19:15). By inference, if there is a sealed cover on it, it is pure. Are we not dealing even with a case where one designated the vessel for use by his wife, when she has the status of a menstruating woman? And even so, the Torah states that it is ritually pure? Apparently, an earthenware vessel with a sealed cover is not subject to impurity from any source.,MISHNA: The Gemara continues to discuss an additional halakha based on a biblical allusion. From where is it derived that in a garden bed that is six by six handbreadths, that one may plant five different types of seeds in it? He may do so without violating the prohibition of sowing a mixture of diverse kinds of seeds in the following manner. One sows four types of plants on each of the four sides of the garden bed and one in the middle. There is an allusion to this in the text, as it is stated: “For as the earth brings forth its growth, and as a garden causes its seeds to grow, so will the Lord God cause justice and praise to spring forth before all the nations” (Isaiah 61:11). Its seed, in the singular, is not stated; rather, its seeds, written in the plural. Apparently, it is possible that several seeds may be planted in a small garden.,GEMARA: The Gemara questions this allusion: From where is it inferred that the verse refers to five types of seeds? Rav Yehuda said that it is derived as follows: “For as the earth brings forth its growth” indicates five types of seeds because “brings forth” represents one and “its vegetation” represents one, and that totals two. “Its seeds,” written in the plural, represents at least two, and that totals four. “Cause to grow” is one more. This verse includes terms connoting planting and seeds in a single garden bed that total five species of seeds.
§85
And the Sages have
an accepted tradition
that five seeds
in a
six-handbreadth space
do not draw sustenance from one another.,The Gemara asks:
And from where do we derive
that when
the Sages have
an accepted tradition it
is a substantial
matter, meaning that the tradition is reliable?
Rabbi Ḥiyya bar Abba said that
Rabbi Yoḥanan said: What is the meaning of that
which is written: “You shall not cross your neighbor’s border, which they of the old times have set in your inheritance that you shall inherit” (Deuteronomy 19:14)? It means that
you shall not cross the border that the early generations
set, establishing the parameters necessary for each plant. The Gemara asks:
What is the meaning of the phrase:
The early generations
set? Rabbi Shmuel bar Naḥmani said that
Rabbi Yonatan said: What is the meaning of that
which was written: “These are the sons of Seir the Horite who inhabit the land, Lotan and Shoval and Zibeon and Ana” (Genesis 36:20)?
And is everyone else
inhabitants of the heavens, that it was necessary for the verse to emphasize that these inhabit the land?
Rather, it means
that they were experts in the settlement of the land, as they would say: This tract of land that is the
full length
of a rod is fit
for olive trees;
this full length
of a rod is fit
for grapes, this full length
of a rod is fit
for figs. And the members of this tribe were called
Horites [ḥori] since
they smelled [heriḥu] the earth to determine what is fit to be grown there. The allusion is based on a transposition of the letters
ḥet and
reish.
And in explanation of why the early inhabitants of Seir were called
Hivites [ḥivi] (see Genesis 36:2),
Rav Pappa said: Because
they would taste the earth like a snake [ḥivya] and determine what should be grown there according to the taste.
Rav Aḥa bar Ya’akov said that they were called
Horites [ḥori] because
they became free [benei ḥorin] of their possessions when the children of Esau drove them from their lands. Their primary name was actually Hivites.,With regard to the
halakha itself,
Rav Asi said: The
garden bed in the mishna whose area is six by six handbreadths is one whose
internal area
is six by six handbreadths
excluding the area of
its boundaries, which must be added to the total area.
That was also taught in a
baraita:
The internal area
of a garden bed is six by six handbreadths. The Gemara asks:
How much is the size of
its boundaries? The Gemara answers,
as we learned in a mishna that
Rabbi Yehuda says: The
width of the border
is like the width of a foot. And
Rabbi Zeira said, and some say it was
Rabbi Ḥanina bar Pappa who
said: What is the reason for the statement of
Rabbi Yehuda? As it is written: “And you water it with your foot like a garden of herbs” (Deuteronomy 11:10), meaning that
just as one’s
foot is a handbreadth wide,
so too, the boundary between garden beds where one walks to water plants
is also a handbreadth wide.,
Rav said: When we learned in the mishna that one may plant five kinds of seeds within
a garden bed without violating the prohibition of diverse kinds,
we learned this with regard to a garden bed
in a desolate area not surrounded by other plants. However, if the garden bed is among other garden beds, it is prohibited to plant that many species there because seeds from the different beds will intermingle. The Gemara asks: If the mishna is dealing with a solitary garden bed,
isn’t there space in
the corners, where more species of seeds could be planted without encountering the prohibition of diverse seeds?
The school of
Rav taught in the name of Rav: Rav’s statement is referring to a case
where one fills the
corners of the flowerbed with the five species of seeds, leaving no room in the corners for other varieties. The Gemara asks:
And let him plant on the outside and not fill up the inside, to increase the different seed types instead of filling up the corners.
Rather, Rav’s reasoning must be: It is a decree lest one will fill the corners after having first planted the garden bed, and thereby violate the prohibition of diverse kinds. The Gemara asks: And why should that matter, the legal status of the garden bed should merely be like a triangular [rosh tor] plot of vegetables. Didn’t we learn in a mishna: If a triangular plot of vegetables was protruding into another field, it is permitted; there, it is not considered a prohibited mixture of diverse kinds, because the end of the field is distinguishable. Based on the shapes of the two fields where they intersect, the demarcation between them is clear. And the Gemara answers: There is no leniency with regard to a triangular plot in a garden bed. This allowance with regard to a triangular section of one field jutting into another field applies only to a large field where the triangular shape can clearly be attributed to a different field, but in a small garden bed where the seeds are adjacent to one another, it is impossible to distinguish between the seeds.,And Shmuel said: When we learned in the mishna that one may plant five kinds of seeds within a garden bed without violating the prohibition of diverse kinds, we learned this even with regard to a garden bed among garden beds, not only in a solitary bed. The Gemara asks: Don’t the seeds become intermingled with one another? The Gemara answers: It is referring to a case where one inclines one row to here, in one direction, and one row to here, in a different direction (Me’iri). In that way they do not appear intermingled.,Ulla said: They raise a dilemma in the West, Eretz Yisrael: What is the halakha if one opened a single furrow across its entirety? Is it considered demarcation between the garden beds if one dug a furrow between two garden beds ( ge’onim, Tosafot)? Rav Sheshet said: The intermingling of these garden beds comes and nullifies the row. The furrow is not considered to be a demarcation between the beds. Rav Asi said: Its intermingling does not disqualify the row. Ravina raised an objection to the opinion of Rav Ashi from a mishna: One who plants two rows of cucumbers and two rows of gourds and two rows of Egyptian beans, it is permitted because each of the species is distinct. However, if he plants one row of cucumbers and one row of gourds and one row of Egyptian beans, it is prohibited because in single rows there is no clear demarcation between the species. This indicates that a furrow between different species of seeds does not prevent intermingling between them. Rav Ashi replied: The case in that mishna is an exception. Here, it is different because there are branches that grow out from these species which become entangled with each other, nullifying the furrow between them. Other vegetables, whose branches do not become entangled, may be planted with a single furrow between them.,Rav Kahana said that Rabbi Yoḥanan said: One who wishes to fill his entire garden with vegetables and does not want to distance the rows of seeds from one another may make a garden bed that is six by six handbreadths and make five circles inside it ( ge’onim, Rambam). He plants different species in the different circles and fills its corners with whatever additional species that he wants.,The Gemara asks: Aren’t there seeds between the circles, which intermingle with the species that are in the circles? The school of Rabbi Yannai say in response to this: This is referring to a case where one leaves the space in between them barren and does not plant there. Rav Ashi said: He may fill the entire bed with seeds, and demarcate between the different types of seeds in the following manner. If the circles were planted lengthwise, he plants the seeds in between widthwise; and if the circles were planted widthwise, he plants the seeds in between lengthwise. Ravina raised an objection to the opinion of Rav Ashi: We learned that the work space of a vegetable of one species, when planted with a vegetable of a different species, is six handbreadths. And one views them
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as a square
board. All of the
halakhot of planting various species were stated with regard to a square-shaped garden bed. By inference: When it is
like a square
board, it is permitted; and
when that is not the case, it is
prohibited. Planting different species in horizontal and vertical rows without a space between the species is ineffective, even with circles. Rav Ashi replied: When the
baraita says a square board, it does not mean that the only way to demarcate between different species is when the rows are in that configuration. Rather, it is
to introduce a different leniency. The
baraita came
to permit a triangular plot that protrudes from it into another field. This means that a triangular protrusion into another field is considered a conspicuous demarcation only if the bed was square; in that case, no additional measures are necessary.,
MISHNA: The mishna continues to cite a series of unrelated
halakhot based upon biblical allusions.
From where is it derived
that a woman who
discharges semen even
on the third day after relations
is ritually impure, just like one who touches semen (see Leviticus 15:17)? Because the semen remains fit for insemination, it can transmit impurity,
as it is stated prior to the revelation at Sinai: “And he said to the people,
prepare yourselves for three days, do not approach a woman” (Exodus 19:15). This three-day separation period ensured that even a woman who discharged semen would be pure. The mishna cites another
halakha based on a biblical allusion:
From where is it derived
that one may wash the circumcision on the third day, meaning the third day after the circumcision, even if
it occurs on Shabbat? As it is stated: “And it came to pass on the third day when they were in pain” (Genesis 34:25). The pain of circumcision lasts at least three days, and as long as the child is in pain he is considered to be in danger. The mishna cites another
halakha with an allusion in the Bible:
From where is it derived
that one ties a scarlet strip of wool
to the head of the
scapegoat that is dispatched to Azazel?
As it is stated: “If your sins be like scarlet, they will become white like snow” (Isaiah 1:18). Since the goat is offered to atone for sins, red wool is tied to its horns. The mishna cites another allusion.
From where is it derived
that smearing oil on one’s body
is like drinking and is similarly prohibited
on Yom Kippur? Although there is no proof for this, there is an allusion to it, as it is stated: “And it comes into his inward parts like water and like oil into his bones” (Psalms 109:18). The verse appears to equate smearing oil on one’s body with drinking water.,
GEMARA: The Gemara comments on the
halakhot cited in the mishna:
The first clause in the mishna with regard to discharged semen
is not in accordance with the opinion of
Rabbi Elazar ben Azarya. The latter clause in the mishna with regard to circumcision
is in accordance with the opinion of
Rabbi Elazar ben Azarya. As, if one was to assert that the first clause is also
in accordance with the opinion of
Rabbi Elazar ben Azarya, we heard him say that in that case the woman is
ritually pure. The Gemara explains:
He who does not establish the mishna as reflecting the opinions of two
tanna’im, has a variant reading of the mishna; he
teaches the
halakha in
the first clause: The woman is
ritually pure, and establishes the entire mishna
in accordance with the opinion of
Rabbi Elazar ben Azarya. And he who establishes the mishna as reflecting the opinions of two
tanna’im, holds that the
first clause is in accordance with the opinion of
the Rabbis, and the latter clause is in accordance with the opinion of
Rabbi Elazar ben Azarya.,The Gemara elaborates on the matter of a woman who discharges semen, citing that which
the Sages taught in a
baraita: A woman who
discharges semen at any point
on the third day is ritually pure; this is
the statement of Rabbi Elazar ben Azarya. Rabbi Yishmael says: Even on the third day she is ritually impure. In addition, the only relevant tally is the number of days. The number of twelve-hour periods of night and day that passed is not relevant.
Sometimes there are four twelve-hour
periods that elapsed between cohabitation and discharge. If she had relations just before nightfall on Wednesday and discharged on Friday night at the beginning of Shabbat, it is considered as if three days passed, meaning Wednesday, Thursday and Friday; and four twelve-hour periods, meaning Wednesday night, Thursday day, Thursday night and Friday day.
Sometimes there are five twelve-hour
periods that elapsed, in a case where she discharged semen at the end of Friday night.
Sometimes there are six twelve-hour
periods that elapsed, if she had relations at the beginning of Tuesday night and discharged at the end of the third day.
Rabbi Akiva says: The
halakha is that it is
always five twelve-hour
periods. And if she had relations after
part of the first period passed, she is given part of the sixth period to complete the requisite five twelve-hour periods, so that sixty hours will have elapsed between cohabitation and discharge.,
The Rabbis said this before Rav Pappa, and some say that
Rav Pappa said this
to Rava: Granted, Rabbi Elazar ben Azarya holds
in accordance with the opinion of
the Rabbis, who say with regard to the revelation at Sinai that Moses
instituted separation between husbands and wives
on the
fifth day of the week. Since everyone agrees that the Torah was given on Shabbat, husbands and wives were separated for two days.
And Rabbi Yishmael holds
in accordance with the opinion of
Rabbi Yosei, who
said that Moses
instituted separation on the
fourth day of the week, meaning that husbands and wives were separated for three days.
However, in accordance with whose opinion did
Rabbi Akiva state his opinion? Ritual impurity, in this case, is not based on the passage of days but on the passage of twelve-hour periods, which do not correspond to either opinion mentioned with regard to the revelation at Sinai. The Gemara answers:
Actually, Rabbi Akiva holds
in accordance with the opinion of
Rabbi Yosei. However, his understanding is based on that which
Rav Adda bar Ahava said: Moses ascended Mount Sinai
early in the morning, and he descended early in the morning and related to them the mitzva of separation.,The Gemara explains the source of this opinion:
He ascended Mount Sinai
early in the morning, as it is written: “And Moses rose up early in the morning, and went up to Mount Sinai, as the Lord had commanded him” (Exodus 34:4). And
he descended the mountain
early in the morning, as it is written: “Go descend and you shall ascend together with Aaron” (Exodus 19:24). The Torah
juxtaposes descent to ascent to establish that
just as Moses’
ascent was
early in the morning, so too, his
descent was
early in the morning. Moses told the people to separate in the early morning so that there would be five complete periods of separation over the course of the three days.,The Gemara asks:
Why did he need to tell them to separate during the morning hours?
Didn’t Rav Huna say: The Jewish people are holy and do not have relations during the day? It was not necessary to command them until night. The Gemara replies: It was necessary to tell them in the morning,
as Rava said: If it was a dark house, it is permitted to have relations during the day.
And similarly
Rava said, and
some say that
Rav Pappa said:
A Torah scholar obscures the light in the room
with his cloak and is thereby
permitted to have relations during the day. Therefore, it was necessary to command the people to separate even during the daytime hours.
The Gemara asks: Didn’t some of the people have status of those who immersed themselves during the day when they received the Torah? Some of the women immersed themselves on Shabbat evening to purify themselves from the discharge of semen. Even after immersion, the purification process is not complete until sunset. It was Abaye bar Ravin and Rav Ḥanina bar Avin who both said in response: The Torah was given to those who immersed themselves during the day, and that in no way diminishes the magnitude of the revelation. The Gemara relates that Mareimar sat and stated this halakha. Ravina said to Mareimar: Did you say that the Torah was actually given to those who immersed themselves during the day, or did you say that it was fit to be given to those who immersed themselves during the day, but, in reality, it was not? He said to him: I said that the Torah was fit to be given, but in actuality the nation was ritually pure, and the women did not discharge semen on the third day.,The Gemara asks: And let them immerse during twilight on Shabbat eve and receive the Torah just after that during twilight. Why was it necessary to delay revelation until Shabbat morning? Rabbi Yitzḥak said that the verse said in that regard: “From the first, I did not speak in concealment” (Isaiah 48:16). God did not give the Torah under the cloak of night, but rather in the light of day. The Gemara asks: And let them immerse themselves on Shabbat morning and receive the Torah on Shabbat morning. In that case, according to all opinions, the period of separation could have begun one twelve-hour period later. Rabbi Yitzḥak said: This was not done so that there would not be a situation where these, one segment of the people, would be going to receive the Torah while those, another segment of the people, would be going to immerse themselves. Optimally, the entire nation should go to receive the Torah together.,Rabbi Ḥiyya, son of Rabbi Abba, said that Rabbi Yoḥanan said: These are the statements of Rabbi Yishmael and Rabbi Akiva. However, the Rabbis say: We require that six complete twelve-hour periods elapse between cohabitation and discharge. If a woman discharged semen less than seventy-two hours after having relations, the semen renders her ritually impure. Rav Ḥisda said: The dispute over how long semen renders one ritually impure is only with regard to semen that is discharged from a woman; however, if it is discharged from a man, e.g., it was on a garment, it is impure as long as it is moist, regardless of how much time passed since its discharge. Rav Sheshet raises an objection based on what was taught in a baraita: The Torah states: “And every garment, and every hide on which there is semen shall be immersed in water, and be impure until evening” (Leviticus 15:17). And the Sages taught: This excludes semen which is foul. What, is it not referring to semen discharged from a man, indicating that even moist semen becomes foul after a certain period of time and no longer transmits impurity? The Gemara rejects this: No, this halakha is referring to semen that was discharged from a woman.,Rav Pappa raised a dilemma: What is the halakha with regard to semen of a Jew in the womb of a gentile woman? Do we say that since Jews are concerned about fulfilling mitzvot, due to that concern, their body temperature is hot and semen that is not absorbed becomes foul faster, in contrast to gentiles who are not concerned about fulfilling mitzvot for whom that is not the case? Or, perhaps, since gentiles eat detestable creatures and creeping animals their body temperature is also hot? And if you say that since they eat detestable creatures and creeping animals, their body temperature is hot, another dilemma can be raised: What is the halakha with regard to semen of a Jew in the womb of an animal? Do we say that in a woman, who has a long corridor [perozdor] to her womb, the semen becomes foul; but in an animal, which does not have as long a corridor, it does not? Or perhaps it is not different, and the period of time that the semen renders one ritually impure is the same in both cases? No resolution was found for these dilemmas. Therefore, let them stand unresolved.,The Sages taught: On the sixth day of the month of Sivan, the Ten Commandments were given to the Jewish people. Rabbi Yosei says: On the seventh day of the month. Rava said: Everyone agrees that the Jews came to the Sinai desert on the New Moon, as it is written here: “In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai” (Exodus 19:1), without elaborating what day it was. And it is written there: “This month shall be to you the beginning of months; it shall be the first month of the year to you” (Exodus 12:2). Just as there, the term “this” is referring to the New Moon, so too, here the term is referring to the New Moon. And similarly, everyone agrees that the Torah was given to the Jewish people on Shabbat, as it is written here in the Ten Commandments: “Remember the Shabbat day to keep it holy” (Exodus 20:8), and it is written there: “And Moses said to the people: Remember this day, in which you came out from Egypt, out of the house of bondage, for by strength of hand the Lord brought you out from this place; there shall be no leaven eaten” (Exodus 13:3). Just as there, the mitzva of remembrance was commanded on the very day of the Exodus, so too, here the mitzva of remembrance was commanded on the very day of Shabbat. Where Rabbi Yosei and the Sages disagree is with regard to the determination of the month, meaning which day of the week was established as the New Moon. Rabbi Yosei held: The New Moon was established on the first day of the week, and on the first day of the week He did not say anything to them due to the weariness caused by the journey. On the second day of the week, He said to them: “And you shall be to Me a kingdom of priests and a holy nation; these are the words that you shall speak to the children of Israel” (Exodus 19:6).
§87
On the third day of the week, God
said to them the mitzva of setting boundaries around Mount Sinai.
On the fourth day of the week, the husbands and wives
separated from one another.
And the Rabbis hold: On the second day
of the week the
New Moon was established, and
on the second day
of the week God
did not say anything to them due to the weariness caused by
their journey. On the third day of the week, God
said to them: “And you shall be to Me a kingdom of priests and a holy nation; these are the words that you shall speak to the children of Israel” (Exodus 19:6).
On the fourth day of the week, God
said to them the mitzva of setting boundaries around Mount Sinai.
On the fifth day of the week, the husbands and wives
separated from one another.
The Gemara raises an objection: Doesn’t the verse state: “And the Lord said to Moses: Go to the people
and sanctify them today and tomorrow and let them wash their garments” (Exodus 19:10), indicating that the husbands and wives were separated for only two days? This is
difficult according
to the opinion of
Rabbi Yosei, who said earlier that the separation was for three days.,The Gemara answers:
Rabbi Yosei could have
said to you: Moses added one day to the number of days that God commanded based
on his own
perception, as it was taught in a
baraita:
Moses did three things based
on his own
perception, and the Holy One, Blessed be He, agreed with him. He added one day to the days of separation before the revelation at Sinai based
on his own
perception. And he totally
separated from his
wife after the revelation at Sinai.
And he broke the tablets following the sin of the Golden Calf.,The Gemara discusses these cases:
He added one day based
on his own
perception. What source
did he interpret that led him to do so? He reasoned that since the Holy One, Blessed be He, said: “Sanctify them
today and tomorrow,” the juxtaposition of the two days teaches that
today is
like tomorrow; just as tomorrow the men and women will separate for that day
and the
night preceding
it, so too, today requires separation for the day
and the
night preceding
it. Since God spoke to him in the morning,
and the night of that day already
passed, Moses concluded:
Derive from it that separation must be in effect for
two days besides that day. Therefore, he extended the mitzva of separation by one day.
And from where do we derive that
the Holy One, Blessed be He, agreed with his interpretation? It is derived from the fact that the
Divine Presence did not rest upon Mount Sinai
until Shabbat morning, as Moses had determined.,
And he totally
separated from his
wife after the revelation at Sinai.
What source
did he interpret that led him to do so?
He reasoned an a fortiori inference by himself and
said: If Israel, with whom the Divine Presence spoke only one time and God
set a specific
time for them when the Divine Presence would be revealed, and yet
the Torah stated: “Prepare yourselves for three days,
do not approach a woman” (Exodus 19:15);
I, with whom the Divine Presence speaks all the time and God
does not set a specific
time for me, all the more so that I must separate from my wife.
And from where do we derive that
the Holy One, Blessed be He, agreed with him? As it is written after the revelation at Sinai:
“Go say to them: Return to your tents” (Deuteronomy 5:26), meaning to your homes and wives.
And afterward it is written that God told Moses:
“And you, stand here with Me” (Deuteronomy 5:27), indicating that Moses was not allowed to return home, as he must constantly be prepared to receive the word of God.
And some say a different source indicating that God agreed with his reasoning. When Aaron and Miriam criticized Moses’ separation from his wife, God said:
“With him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the Lord does he behold; why then were you not afraid to speak against My servant, against Moses?” (Numbers 12:8). This indicates that God agreed with his reasoning.,And
he broke the tablets following the sin of the Golden Calf.
What source
did he interpret that led him to do so? Moses
said: With regard to the
Paschal lamb,
which is only
one of six hundred and thirteen mitzvot, the Torah stated: “And the Lord said unto Moses and Aaron: This is the ordinance of the Paschal offering;
no alien shall eat of it” (Exodus 12:43), referring not only to gentiles, but to apostate Jews as well. Regarding the tablets, which represented
the entire Torah, and Israel at that moment were
apostates, as they were worshipping the calf,
all the more so are they not worthy of receiving the Torah.
And from where do we derive that
the Holy One, Blessed be He, agreed with his reasoning?
As it is stated: “The first tablets
which you broke [asher shibarta]” (Exodus 34:1),
and Reish Lakish said: The word
asher is an allusion to the phrase:
May your strength be true [yishar koḥakha]
due to the fact that you broke the tablets.,
Come and
hear an additional difficulty from the verse:
“And be prepared for the third day, for on the third day God will descend onto Mount Sinai before the eyes of the entire nation” (Exodus 19:11). This indicates that God said that the Torah would be given on the third day after two days of separation. This is
difficult according
to the opinion of
Rabbi Yosei. The Gemara answers:
Didn’t we say that
Moses added one day based
on his own
perception? Come and
hear a proof against this from what was taught in a
baraita. That which is stated in the Torah: “For on the
third day,” means
the third day
of the month and the third day
of the week. Apparently, the New Moon was on Sunday. This is
difficult according
to the opinion of
the Rabbis. The Gemara answers:
The Rabbis could have
said to you: Whose is the opinion in
this baraita? It is the opinion of
Rabbi Yosei. Therefore, this
baraita poses no difficulty to the opinion of the Rabbis.,According to the opinion of the Rabbis, that day was the
third day of
what reckoning?
As it was taught in a
baraita: It is written:
“And Moses reported the words of the people to the Lord” (Exodus 19:8).
And it is written immediately thereafter: “And God said to Moses: Behold I will come to you in a thick cloud so that the people will hear when I speak with you, and they will also believe in you forever.
And Moses told the words of the people to the Lord” (Exodus 19:9).,The Gemara asks:
What did the Holy One, Blessed be He, say to Moses, and what did Moses say to Israel, and what did Israel say to Moses, and what did Moses report to the Almighty? The verses do not elaborate on the content of God’s command to Moses, which Moses then told the people and which they accepted. It must be that
this refers to
the mitzva of setting boundaries, which Moses told the people and which they accepted. He then went back and reported to God that the people accepted the mitzva; this is
the statement of Rabbi Yosei bar Yehuda. Rabbi Yehuda HaNasi
says: At first, he explained the
punishment and the hardship involved in receiving the Torah,
as it is written: “And Moses reported [vayashev],” which is interpreted homiletically as:
Matters that shatter [meshabbevin] (Rav Hai Gaon)
a person’s mind; and, ultimately, he explained its reward, as it is written: “And Moses told [vayagged],” which is interpreted homiletically as:
Matters that draw a person’s heart like aggada. And some say that
at first, he explained its reward, as it is written: “And Moses reported,” which is interpreted homiletically as:
Matters that restore [meshivin] and calm
a person’s mind; and ultimately, he explained its punishment, as it is written: “And Moses told,” matters that are as difficult for a person as wormwood [gidin].,
Come and
hear a proof from that which was taught in a
baraita: The
sixth was
the sixth day
of the month and
the sixth day
of the week. This is also
difficult according
to the opinion of
the Rabbis. The Gemara answers:
This baraita is
also according to the opinion of
Rabbi Yosei. But if so, according to the opinion of the Rabbis, that day was the
sixth day of
what reckoning?
Rava said:
the sixth day from their encampment. Rav Aḥa bar Ya’akov said: The sixth day from the start of their journey. They left Refidim and arrived and camped in the desert on the same Shabbat. And Rava and Rav Aḥa bar Ya’akov disagree with regard to the mitzva of Shabbat commanded to the Jewish people at Mara, as it is written in the fourth commandment: “Observe the Shabbat day to keep it holy as the Lord your God commanded you” (Deuteronomy 5:11). And Rav Yehuda said that Rav said: As He commanded you in Mara, as it is stated: “There He made for him a statute and an ordinance, and there He proved him” (Exodus 15:25). Their dispute was: One Master held: They were commanded about Shabbat, but they were not commanded about Shabbat boundaries. Therefore, it was permitted to travel from Refidim on Shabbat, because the restriction of Shabbat boundaries was not yet in effect. And one Master held: They were also commanded about the boundaries, and therefore, it was prohibited to leave Refidim on Shabbat.,Come and hear an additional proof with regard to the day of the revelation at Sinai from what was taught in a baraita: In the month of Nisan during which the Jewish people left Egypt, on the fourteenth, they slaughtered their Paschal lambs; on the fifteenth, they left Egypt; and in the evening, the firstborn were stricken. The Gemara asks: Does it enter your mind to say that they were stricken in the evening? Was the Plague of the Firstborn after the Jews left Egypt? Rather, say that the evening before, the firstborn were stricken. And that day was the fifth day of the week. From the fact that the fifteenth of Nisan was a Thursday, the New Moon of Iyyar was Shabbat, as Nisan is typically thirty days long. And the New Moon of Sivan was on the first day of the week, as Iyyar is typically twenty-nine days long. This is difficult according to the opinion of the Rabbis, who hold that the New Moon of Sivan that year was on Monday.,The Gemara answers: The Rabbis could have said to you that a day was added to Iyyar that year and it was thirty days long. The New Moon was determined by testimony of witnesses who saw the new moon, together with astronomical calculations that the testimony was feasible. Therefore, Iyyar could be thirty days long. If that was the case, the New Moon of Sivan was on Monday. Come and hear an objection from what was taught in a different baraita that they did not add a day to Iyyar that year, as the Sages taught: In the month of Nisan during which the Jewish people left Egypt, on the fourteenth, they slaughtered their Paschal lambs; on the fifteenth, they left Egypt; and in the evening, the firstborn were stricken. The Gemara asks: Does it enter your mind to say that they were stricken in the evening? Was the Plague of the Firstborn after the Jews left Egypt? Rather, say that the evening before, the firstborn were stricken. And that day was the fifth day of the week. Nisan was complete, i.e., it was thirty days long, and the New Moon of Iyyar occurred on a Shabbat.,Iyyar was lacking, i.e., it was twenty-nine days long, and the New Moon of Sivan occurred on the first day of the week. This is difficult according to the opinion of the Rabbis. The Gemara answers: Whose is the opinion in this baraita? It is the opinion of Rabbi Yosei. Therefore, this baraita poses no difficulty to the opinion of the Rabbis.,Rav Pappa said: Come and hear a different proof from another verse, as it is stated: “And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt” (Exodus 16:1). And that day was Shabbat, as it is written: “And in the morning, then you shall see the glory of the Lord; for He has heard your murmurings against the Lord; and what are we, that you murmur against us?” (Exodus 16:7). The next day the glory of God was revealed, and He told them that in the afternoon the manna and quail would begin to fall, and it is written: “Six days you shall gather it; but on the seventh day is Sabbath, there shall be none in it” (Exodus 16:26). Apparently, the first six days after this command were weekdays on which the manna fell, and the fifteenth of Iyyar was Shabbat. And from the fact that the fifteenth of Iyyar was Shabbat, the New Moon of Sivan was on the first day of the week. This is difficult according to the opinion of the Rabbis. The Gemara answers: According to the Rabbis, a day was added to Iyyar that year and it was thirty days long. Therefore, the New Moon of Sivan was on Monday.,Rav Ḥavivi from Ḥozena’a said to Rav Ashi: Come and hear a different proof from the following verse: “And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was erected” (Exodus 40:17). It was taught: That day took ten crowns. It was the first day of Creation, meaning Sunday, the first day of the offerings brought by the princes, the first day of the priesthood, the first day of service in the Temple, the first time for the descent of fire onto the altar, the first time that consecrated foods were eaten, the first day of the resting of the Divine Presence upon the Jewish people, the first day that the Jewish people were blessed by the priests, and the first day of the prohibition to bring offerings on improvised altars. Once the Tabernacle was erected, it was prohibited to offer sacrifices elsewhere. And it was the first of the months. And from the fact that the New Moon of Nisan of that year was on the first day of the week, in the previous year, it was on the fourth day of the week.,As it was taught in a baraita, Aḥerim say: Between the festival of Assembly, i.e., Shavuot, of one year and the festival of Assembly of the following year, and similarly, between Rosh HaShana of one year and Rosh HaShana of the following year, there is only a difference of four days of the week. And if it was a leap year, there is a difference of five days between them. There are three hundred and fifty four days in a year, which are divided into twelve months, six months that are thirty days long and six months that are twenty-nine days long. If the New Moon of Nisan was on Wednesday, the New Moon of Iyyar was on Shabbat eve, and the New Moon of Sivan was on Shabbat. This is difficult both according to Rabbi Yosei, who holds that the New Moon of Sivan was on Sunday, and according to the Rabbis, who hold it was on Monday. The Gemara answers: Both Rabbi Yosei and the Rabbis disagree with Aḥerim. According to Rabbi Yosei, they established seven months that were lacking in the first year, i.e., seven months that were twenty-nine days long,
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and according
to the Rabbis, they established eight months that were
lacking.,The Gemara cites another objection.
Come and
hear that
which was taught in a
baraita in the anthology called
Seder Olam: In the month of
Nisan during which the
Jewish people left Egypt, on the fourteenth they slaughtered their Paschal lambs,
on the fifteenth they
left Egypt,
and that day was Shabbat eve. From the fact
that the
New Moon of
Nisan was on
Shabbat eve, we can infer that the
New Moon of
Iyyar was on the
first day
of the week, and the New Moon of
Sivan was
on the
second day
of the week. This is
difficult according
to the opinion of
Rabbi Yosei, who holds that the New Moon of Sivan was on Sunday. The Gemara answers that
Rabbi Yosei could have
said to you: Whose is the opinion in
this baraita?
It is the opinion of the
Rabbis. Therefore, this
baraita poses no difficulty to the opinion of the Rabbi Yosei.,The Gemara cites another objection:
Come and
hear from that which was taught, that
Rabbi Yosei says: On the second day of Sivan,
Moses ascended Mount Sinai
and descended. On the third day,
he ascended and descended. On the fourth day,
he descended and did not ascend Mount Sinai
again until he was commanded along with all of the Jewish people.
And the Gemara asks: How is it possible that he descended on the fourth day?
Since he did not ascend, from where did he descend? Rather, this must be emended:
On the fourth day,
he ascended and descended. On the fifth day,
he built an altar and sacrificed an offering. On the sixth day,
he had no time. The Gemara asks:
Is that not because he received the
Torah on the sixth day of the month? Apparently, this
baraita supports the opinion of the Rabbis.,The Gemara rejects this:
No, he had no time
due to the burden of preparing for
Shabbat. The Gemara adds:
A Galilean taught, while standing
above Rav Ḥisda: Blessed is the all-Merciful One, Who gave the three-fold Torah: Torah, Prophets, and Writings,
to the three-fold nation: Priests, Levites, and Israelites,
by means of a third-born: Moses, who followed Aaron and Miriam in birth order,
on the third day of the separation of men and women,
in the third month: Sivan. On
whose opinion is this homily based? It is based on the opinion of
the Rabbis, who hold that the Torah was given on the third day of separation and not on the fourth day.,The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai. The Torah says, “And Moses brought forth the people out of the camp to meet God;
and they stood at the lowermost part of the mount” (Exodus 19:17).
Rabbi Avdimi bar Ḥama bar Ḥasa said: the Jewish people actually stood beneath the mountain, and the verse
teaches that the Holy One, Blessed be He, overturned the mountain above the Jews
like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial. Rav Aḥa bar Ya’akov said: From here there is
a substantial caveat to the obligation to fulfill the
Torah. The Jewish people can claim that they were coerced into accepting the Torah, and it is therefore not binding.
Rava said: Even so, they again accepted it willingly
in the time of Ahasuerus, as it is written: “The Jews
ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews
ordained what they had already taken upon themselves through coercion at Sinai.,
Ḥizkiya said: What is the meaning of that
which is written: “You caused sentence to be heard from heaven; the earth feared, and was silent” (Psalms 76:9)?
If it was afraid, why was it silent; and if it was silent, why was it afraid? Rather, the meaning is:
At first, it was afraid, and in the end, it was silent. “You caused sentence to be heard from heaven” refers to the revelation at Sinai.
And why was the earth
afraid? It is
in accordance with the statement of
Reish Lakish, as Reish Lakish said: What is the meaning of that
which is written: “And there was evening and there was morning, the sixth day” (Genesis 1:31)?
Why do I require the superfluous letter
heh, the definite article, which does not appear on any of the other days? It
teaches that the Holy One, Blessed be He, established a condition with the act of Creation, and said to them: If Israel accepts the Torah on the sixth day of Sivan,
you will exist; and if they do
not accept it,
I will return you to the primordial state of
chaos and disorder. Therefore, the earth was afraid until the Torah was given to Israel, lest it be returned to a state of chaos. Once the Jewish people accepted the Torah, the earth was calmed.,
Rabbi Simai taught: When Israel accorded precedence to the declaration
“We will do” over the declaration
“We will hear,” 600,000 ministering angels came and
tied two crowns to each and every member of the Jewish people, one corresponding to “We will do” and one corresponding to “We will hear”. And when the people sinned with the Golden Calf,
1,200,000 angels of destruction descended and removed them from the people,
as it is stated in the wake of the sin of the Golden Calf:
“And the children of Israel stripped themselves of their ornaments from Mount Horeb onward” (Exodus 33:6).
Rabbi Ḥama, son of Rabbi Ḥanina, said: At Horeb they put on their ornaments,
and at Horeb they removed them. The source for this is:
At Horeb they put them on, as we have said; at Horeb they removed them, as it is written: “And the children of Israel stripped themselves of their ornaments from Mount Horeb”.
Rabbi Yoḥanan said: And Moses merited all of these crowns
and took them. What is the source for this?
Because juxtaposed to this verse, it is stated:
“And Moses would take the tent [ohel]” (Exodus 33:7). The word
ohel is interpreted homiletically as an allusion to an aura or illumination [
hila].
Reish Lakish said: In the future, the Holy One, Blessed be He, will return them to us, as it is stated: “And the ransomed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads” (Isaiah 35:10).
The joy that they
once had will once again be
upon their heads.,
Rabbi Elazar said: When the Jewish people accorded precedence to the declaration
“We will do” over
“We will hear,” a Divine Voice emerged and said to them: Who revealed to my children this secret that the ministering angels use? As it is written: “Bless the Lord, you angels of His, you mighty in strength, that fulfill His word, hearkening unto the voice of His word” (Psalms 103:20).
At first, the angels
fulfill His word,
and then afterward they
hearken. Rabbi Ḥama, son of Rabbi Ḥanina, said: What is the meaning of that
which is written: “As an apple tree among the trees of the wood, so is my beloved among the sons. Under its shadow I delighted to sit and its fruit was sweet to my taste” (Song of Songs 2:3)?
Why were the Jewish people likened to an apple tree? It is
to tell you that just as this apple tree,
its fruit grows
before its leaves, so too, the Jewish people accorded precedence to “We will do” over “We will hear”.,The Gemara relates that
a heretic saw that Rava was immersed in studying
halakha, and his fingers were beneath his leg and he was squeezing them, and his fingers were spurting blood. Rava did not notice that he was bleeding because he was engrossed in study. The heretic
said to Rava: You
impulsive nation, who accorded precedence to your mouths over your ears. You still bear your impulsiveness, as you act without thinking.
You should listen first. Then,
if you are capable of fulfilling the commands,
accept them.
And if not, do
not accept them. He
said to him: About
us,
who proceed wholeheartedly and with integrity, it is written: “The integrity of the upright will guide them” (Proverbs 11:3), whereas about those people who walk in deceit, it is written at the end of the same verse: “And the perverseness of the faithless will destroy them”.,Rabbi Shmuel bar Naḥamani said that Rabbi Yonatan said: What is the meaning of that which is written: “You have ravished my heart, my sister, my bride; you have ravished my heart with one of your eyes, with one bead of your necklace” (Song of Songs 4:9)? At first when you, the Jewish people, merely accepted the Torah upon yourselves it was with one of your eyes; however, when you actually perform the mitzvot it will be with both of your eyes. Ulla said with regard to the sin of the Golden Calf: Insolent is the bride who is promiscuous under her wedding canopy. Rav Mari, son of the daughter of Shmuel, said: What verse alludes to this? “While the king was still at his table my spikenard gave off its fragrance” (Song of Songs 1:12). Its pleasant odor dissipated, leaving only an offensive odor. Rav said: Nevertheless, it is apparent from the verse that the affection of the Holy One, Blessed be He, is still upon us, as it is written euphemistically as “gave off its fragrance,” and the verse did not write, it reeked. And the Sages taught: About those who are insulted and do not insult, who hear their shame and do not respond, who act out of love and are joyful in suffering, the verse says: “And they that love Him are as the sun going forth in its might” (Judges 5:31).,With regard to the revelation at Sinai, Rabbi Yoḥanan said: What is the meaning of that which is written: “The Lord gives the word; the women that proclaim the tidings are a great host” (Psalms 68:12)? It means that each and every utterance that emerged from the mouth of the Almighty divided into seventy languages, a great host. And, similarly, the school of Rabbi Yishmael taught with regard to the verse: “Behold, is My word not like fire, declares the Lord, and like a hammer that shatters a rock?” (Jeremiah 23:29). Just as this hammer breaks a stone into several fragments, so too, each and every utterance that emerged from the mouth of the Holy One, Blessed be He, divided into seventy languages. The Gemara continues in praise of the Torah. Rav Ḥananel bar Pappa said: What is the meaning of that which is written: “Listen, for I will speak royal things, and my lips will open with upright statements” (Proverbs 8:6)? Why are matters of Torah likened to a king? To teach you that just as this king has the power to kill and to grant life, so too, matters of Torah have the power to kill and to grant life.,And that is what Rava said: To those who are right-handed in their approach to Torah, and engage in its study with strength, good will, and sanctity, Torah is a drug of life, and to those who are left-handed in their approach to Torah, it is a drug of death. Alternatively, why are matters of Torah referred to as royal? Because to each and every utterance that emerged from the mouth of the Holy One, Blessed be He, two crowns are tied. Rabbi Yehoshua ben Levi said: What is the meaning of that which is written: “My beloved is to me like a bundle of myrrh that lies between my breasts” (Song of Songs 1:13)? The Congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, even though my beloved, God, causes me suffering and bitterness, He still lies between my breasts. And Rabbi Yehoshua ben Levi interpreted the verse: “My beloved is to me like a cluster [eshkol] of henna [hakofer] in the vineyards of [karmei] Ein Gedi” (Song of Songs 1:14). He, Whom everything [shehakol] is His, forgives [mekhapper] me for the sin of the kid [gedi], i.e., the calf, that I collected [shekaramti] for myself. The Gemara explains: From where is it inferred that the word in this verse, karmei, is a term of gathering? Mar Zutra, son of Rav Naḥman, said that it is as we learned in a mishna: A launderer’s chair upon which one gathers [koremim] the garments.,And Rabbi Yehoshua ben Levi said: What is the meaning of that which is written: “His cheeks are as a bed of spices, as banks of sweet herbs, his lips are lilies dripping with flowing myrrh” (Song of Songs 5:13)? It is interpreted homiletically: From each and every utterance that emerged from His cheeks, i.e., the mouth of the Holy One, Blessed be He, the entire world was filled with fragrant spices. And since the world was already filled by the first utterance, where was there room for the spices of the second utterance to go? The Holy One, Blessed be He, brought forth wind from His treasuries and made the spices pass one at a time, leaving room for the consequences of the next utterance. As it is stated: “His lips are lilies [shoshanim] dripping with flowing myrrh”. Each and every utterance resulted in flowing myrrh. Do not read the word in the verse as shoshanim; rather, read it as sheshonim, meaning repeat. Each repeat utterance produced its own fragrance.,And Rabbi Yehoshua ben Levi said: From each and every utterance that emerged from the mouth of the Holy One, Blessed be He, the souls of the Jewish people left their bodies, as it is stated: “My soul departed when he spoke” (Song of Songs 5:6). And since their souls left their bodies from the first utterance, how did they receive the second utterance? Rather, God rained the dew upon them that, in the future, will revive the dead, and He revived them, as it is stated: “You, God, poured down a bountiful rain; when Your inheritance was weary You sustained it” (Psalms 68:10). And Rabbi Yehoshua ben Levi said: With each and every utterance that emerged from the mouth of the Holy One, Blessed be He, the Jewish people retreated in fear twelve mil, and the ministering angels walked them back toward the mountain, as it is stated: “The hosts of angels will scatter [yidodun]” (Psalms 68:13). Do not read the word as yidodun, meaning scattered; rather, read it as yedadun, they walked them.,And Rabbi Yehoshua ben Levi said: When Moses ascended on High to receive the Torah, the ministering angels said before the Holy One, Blessed be He: Master of the Universe, what is one born of a woman doing here among us? The Holy One, Blessed be He, said to them: He came to receive the Torah. The angels said before Him: The Torah is a hidden treasure that was concealed by you 974 generations before the creation of the world, and you seek to give it to flesh and blood? As it is stated: “The word which He commanded to a thousand generations” (Psalms 105:8). Since the Torah, the word of God, was given to the twenty-sixth generation after Adam, the first man, the remaining 974 generations must have preceded the creation of the world. “What is man that You are mindful of him and the son of man that You think of him?” (Psalms 8:5). Rather, “God our Lord, how glorious is Your name in all the earth that Your majesty is placed above the heavens” (Psalms 8:2). The rightful place of God’s majesty, the Torah, is in the heavens.,The Holy One, Blessed be He, said to Moses: Provide them with an answer as to why the Torah should be given to the people. Moses said before Him: Master of the Universe, I am afraid lest they burn me with the breath of their mouths. God said to him: Grasp My throne of glory for strength and protection, and provide them with an answer. And from where is this derived? As it is stated: “He causes him to grasp the front of the throne, and spreads His cloud over it” (Job 26:9), and Rabbi Naḥum said: This verse teaches that God spread the radiance of His presence and His cloud over Moses. Moses said before Him: Master of the Universe, the Torah that You are giving me, what is written in it? God said to him: “I am the Lord your God Who brought you out of Egypt from the house of bondage” (Exodus 20:2). Moses said to the angels: Did you descend to Egypt? Were you enslaved to Pharaoh? Why should the Torah be yours? Again Moses asked: What else is written in it? God said to him: “You shall have no other gods before Me” (Exodus 20:3). Moses said to the angels: Do you dwell among the nations who worship
§89
idols that you require this special warning?
Again Moses asked:
What else
is written in it? The Holy One, Blessed be He, said to him:
“Remember the Shabbat day to sanctify it” (Exodus 20:8). Moses asked the angels:
Do you perform labor that you require rest from it?
Again Moses asked:
What else
is written in it? “Do not take the name of the Lord your God in vain” (Exodus 20:7), meaning that it is prohibited to swear falsely. Moses asked the angels:
Do you conduct
business with one another that may lead you to swear falsely?
Again Moses asked:
What else
is written in it? The Holy One, Blessed be He, said to him:
“Honor your father and your mother” (Exodus 20:12). Moses asked the angels:
Do you have a father or a mother that would render the commandment to honor them relevant to you?
Again Moses asked:
What else
is written in it? God said to him:
“You shall not murder, you shall not commit adultery, you shall not steal” (Exodus 20:13) Moses asked the angels:
Is there jealousy among you, or
is there an evil inclination within you that would render these commandments relevant?
Immediately they agreed with the Holy One, Blessed be He, that He made the right decision to give the Torah to the people, and
as it is stated: “God our Lord, how glorious is Your name in all the earth” (Psalms 8:10),
while “that Your majesty is placed above the heavens” is not written because the angels agreed with God that it is appropriate to give the Torah to the people on earth.,
Immediately, each and every one of the angels
became an admirer of Moses
and passed something to him, as it is stated: “You ascended on high, you took a captive, you took gifts on account of man, and even among the rebellious also that the Lord God might dwell there” (Psalms 68:19). The meaning of the verse is:
In reward for the fact
that they called you man, you are not an angel and the Torah is applicable to you,
you took gifts from the angels. And
even the Angel of Death gave him something, as Moses told Aaron how to stop the plague,
as it is stated: “And he placed the incense, and he atoned for the people” (Numbers 17:12).
And the verse
says: “And he stood between the dead and the living, and the plague was stopped” (Numbers 17:13).
If it were
not that the Angel of Death
told him this remedy,
would he have known it?,
And Rabbi Yehoshua ben Levi said: When Moses descended from standing
before the Holy One, Blessed be He, with the Torah,
Satan came and said before Him: Master of the Universe, where is the Torah?
He said to him: I have given it to the earth. He went to the earth, and
said to it: Where is the Torah? It
said to him: I do not know, as only:
“God understands its way, and He knows its place” (Job 28:23).
He went to the sea and asked: Where is the Torah?
And the sea
said to him: “It is not with me”.
He went to the depths and asked: Where is the Torah? And the depths
said to him: “It is not within me”. And from where is it derived that the sea and the depths answered him this way?
As it is stated: “The depth said: It is not within me, and the sea said: It is not with me” (Job 28:14).
“Destruction and death said: We heard a rumor of it with our ears” (Job 28:22).
Satan
returned and said before the Holy One, Blessed be He: Master of the Universe, I searched for the Torah
throughout all the earth and did not find it. He
said to him: Go to Moses,
son of Amram.,
He went to Moses and
said to him: The Torah that the Holy One, Blessed be He, gave you, where is it? Moses evaded the question and
said to him: And what am I that the Holy One, Blessed be He, would have given me the Torah? I am unworthy.
The Holy One, Blessed be He, said to Moses: Moses, are you a fabricator? Moses
said before Him: Master of the Universe, You have a hidden treasure in which You delight every day, as it is stated: “And I was His delight every day, playing before Him at every moment” (Proverbs 8:30).
Should I take credit for myself and say that You gave it to me?
The Holy One, Blessed be He, said to Moses: Since you belittled yourself, the Torah
will be called by your name, as it is stated: “Remember the Torah of Moses My servant to whom I commanded at Horeb laws and statutes for all of Israel” (Malachi 3:22).,
And Rabbi Yehoshua ben Levi said: When Moses ascended on High, he found the Holy One, Blessed be He, tying crowns to letters. On the tops of certain letters there are ornamental crownlets. Moses said nothing, and God
said to him: Moses, is there no greeting in your city? Do people not greet each other in your city? He
said before Him: Does a servant greet his master? That would be disrespectful. He
said to him: At least
you should have assisted Me and wished Me success in My work.
Immediately he
said to Him: “And now, may the power of the Lord be great as you have spoken” (Numbers 14:17).,And
Rabbi Yehoshua ben Levi said: What is the meaning of that
which is written: “And the people saw that Moses delayed [boshesh] to come down from the mount” (Exodus 32:1)?
Do not read the word in the verse as
boshesh; rather, read it as
ba’u shesh, six hours
have arrived. When Moses ascended on High, he told the Jewish people: In forty days, at the beginning of six hours,
I will come. After forty days, Satan came and brought confusion to the world by means of a storm, and it was impossible to ascertain the time. Satan
said to the Jews:
Where is your teacher Moses? They
said to him: He ascended on High. He
said to them: Six hours
have arrived and he has not yet come. Surely he won’t.
And they paid him no attention. Satan said to them: Moses
died. And they paid him no attention. Ultimately,
he showed them an image of his death-
bed and an image of Moses’ corpse in a cloud.
And that is what the Jewish people
said to Aaron: “For this Moses, the man who brought us up out of the land of Egypt, we know not what has become of him” (Exodus 32:1).,
One of the Sages said to Rav Kahana: Did you hear what is the reason that the mountain was called
Mount Sinai? Rav Kahana
said to him: It is because it is
a mountain upon which miracles [nissim] were performed for the Jewish people. The Sage said to him: If so,
it should have been called
Mount Nisai, the mountain of miracles.
Rather, Rav Kahana said to him: It is
a mountain that was a good omen [siman] for the Jewish people. The Sage said to him: If so,
it should have been called
Har Simanai, the mountain of omens. Rav Kahana
said to him: What is the reason that
you do not frequent the school where you can study
before Rav Pappa and Rav Huna, son of
Rav Yehoshua, who study aggada? As Rav Ḥisda and Rabba, son of Rav Huna, both said: What is the reason it is called
Mount Sinai? It is because it is
a mountain upon which hatred [sina] for the nations of the world descended because they did not accept the Torah.
And that is what Rabbi Yosei, son of Rabbi Ḥanina, said: The desert in which Israel remained for forty years
has five names. Each name has a source and a rationale:
The Zin Desert, because
the Jewish people were commanded [nitztavu] in it; the Kadesh Desert, because
the Jewish people were sanctified [nitkadshu] in it. The Kedemot Desert, because the
ancient [
keduma] Torah, which preceded the world,
was given in it. The Paran Desert,
because the Jewish people were fruitful [paru] and multiplied in it; the Sinai Desert, because hatred descended upon the nations of the world on it, on the mountain on which the Jewish people received the Torah. And what is the mountain’s true name? Horeb is its name. And that disputes the opinion of Rabbi Abbahu, as Rabbi Abbahu said: Mount Sinai is its name. And why is it called Mount Horeb? It is because destruction [ḥurba] of the nations of the world descended upon it.,We learned in the mishna: From where is it derived that one ties a scarlet strip of wool to the scapegoat? As it says: “If your sins be like scarlet [kashanim], they will become white like snow” (Isaiah 1:18). The Gemara wonders at this: Why does the verse use the plural form: Kashanim? It should have used the singular form: Kashani. Rabbi Yitzḥak said that the Holy One, Blessed be He, said to the Jewish people: Even if your sins are as numerous as those years [kashanim] that have proceeded continuously from the six days of Creation until now, they will become white like snow. Rava taught: What is the meaning of that which is written: “Go please and let us reason together, the Lord will say”(Isaiah 1:18)? Why does the verse say: Go please? It should have said: Come please. And why does the verse say: The Lord will say? The prophet’s message is based on something that God already said. Therefore, the verse should have said: God said. Rather, the explanation of this verse is that in the future that will surely come, the Holy One, Blessed be He, will say to the Jewish people: Go please to your Patriarchs, and they will rebuke you.,And the Jewish people will say before Him: Master of the Universe, to whom shall we go? Shall we go to Abraham, to whom You said: “Know certainly that your seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Genesis 15:13), and he did not ask for mercy on our behalf? Or perhaps we should go to Isaac, who blessed Esau and said: “And it shall come to pass when you shall break loose, that you shall shake his yoke from off your neck” (Genesis 27:40), and he did not ask for mercy on our behalf. Or perhaps we should go to Jacob, to whom You said: “I will go down to Egypt with you” (Genesis 46:4), and he did not ask for mercy on our behalf. And if so, to whom shall we go? Shall we go to our Patriarchs, who do not have mercy on us? Rather, now God Himself says what punishment we deserve. The Holy One, Blessed be He, said to them: Since you made yourselves dependent on Me, “If your sins be like scarlet, they will become white like snow”.,Apropos the Jewish people assessing their forefathers, the Gemara cites a related teaching. Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: What is the meaning of that which is written: “For You are our Father; for Abraham knows us not, and Israel does not acknowledge us; You, Lord, are our Father, our Redeemer, everlasting is Your name” (Isaiah 63:16). In the future that will surely come, the Holy One, Blessed be He, will say to Abraham: Your children have sinned against Me. Abraham will say before Him: Master of the Universe, if so, let them be eradicated to sanctify Your name. God said: I will say it to Jacob. Since he experienced the pain of raising children, perhaps he will ask for mercy on their behalf. He said to Jacob: Your children have sinned. Jacob said before Him: Master of the Universe, if so, let them be eradicated to sanctify Your name. The Holy One, Blessed be He, said: There is no reason in elders and no wisdom in youth. Neither Abraham nor Jacob knew how to respond properly. He said to Isaac: Your children have sinned against Me. Isaac said before Him: Master of the Universe, are they my children and not Your children? At Sinai, when they accorded precedence to “We will do” over “We will listen” before You, didn’t You call them, “My son, My firstborn son Israel” (Exodus 4:22)? Now that they have sinned, are they my children and not Your children?,And furthermore, how much did they actually sin? How long is a person’s life? Seventy years. Subtract the first twenty years of his life. One is not punished for sins committed then, as in heavenly matters, a person is only punished from age twenty. Fifty years remain for them. Subtract twenty-five years of nights, and twenty-five years remain for them. Subtract twelve and a half years during which one prays and eats and uses the bathroom, and twelve and a half years remain for them. If You can endure them all and forgive the sins committed during those years, excellent. And if not, half of the sins are upon me to bear and half upon You. And if You say that all of them, the sins of all twelve and a half years that remain, are upon me, I sacrificed my soul before You and You should forgive them due to my merit. The Jewish people began to say to Isaac: You are our father. Only Isaac defended the Jewish people as a father would and displayed compassion toward his children. Isaac said to them: Before you praise me, praise the Holy One, Blessed be He. And Isaac points to the Holy One, Blessed be He, before their eyes. Immediately they lifted their eyes to the heavens and say: “You, Lord, are our Father, our Redeemer, everlasting is Your name”.,And since the Gemara mentioned Jacob’s descent to Egypt, the Gemara cites that which Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: Our father Jacob should have gone down to Egypt in iron chains as would an exile against his will, as decreed by God and related to Abraham. However, his merit caused him to descend without suffering, as it is written: “I drew them with cords of man, with bands of love, and I was to them as they that take off the yoke on their jaws, and I fed them gently” (Hosea 11:4).,MISHNA: After an extended digression for a discussion of matters unrelated to the halakhot of Shabbat, this mishna resumes treatment of the halakhot of carrying from domain to domain on Shabbat. One who carries out wood on Shabbat is liable for a measure equivalent to the amount of wood necessary to cook an easily cooked egg. The measure that determines liability for carrying out spices is equivalent to that which is used to season an easily cooked egg. And all types of spices join together with one another to constitute the measure for liability. The measure that determines liability for carrying out nutshells, pomegranate peels, safflower, and madder, which are used to produce dyes, is equivalent to the amount that is used to dye a small garment placed atop a woman’s hairnet. The measure that determines liability for carrying out urine, natron, and borit, cimolian earth [Kimoleya], and potash, all of which are abrasive materials used for laundry, is equivalent to the amount that is used to launder a small garment placed atop a woman’s hairnet. And Rabbi Yehuda says: The measure that determines liability for these materials is equivalent to that which is used to remove a stain.,GEMARA: With regard to the measure of wood, the Gemara asks: Didn’t we already learn it once? As we learned in a mishna: The measure that determines liability for carrying out a reed is equivalent to that which is used to make a quill. And if the reed was thick and unfit for writing, or if it was fragmented, the measure that determines its liability is equivalent to that which is used to cook an egg most easily cooked, one that is already beaten and placed in a stew pot. The measure of firewood is clearly delineated. The Gemara answers: Still, this mishna is necessary. You might have said: There, the measure of the crushed reed reflects the fact that it is not suitable for anything other than kindling. However, regarding wood that is suitable to be used as a tooth of a key [aklida], the measure that determines its liability should be even any small amount. Therefore, it teaches us that wood is typically designated for burning, and that determines the measure for liability for carrying out wood on Shabbat.,We learned in the mishna that all types of spices join together with one another to constitute the measure equivalent to that which is used to season an easily cooked egg. The Gemara raises a contradiction from that which we learned elsewhere: Spices, which are prohibited due to two or three different prohibitions, e.g., one is prohibited due to orla, and one due to the prohibition of untithed produce, and they were all of a single species (Tosafot), or if they were of three different species, are prohibited, and they join together with each other to constitute a complete measure. And Ḥizkiya said: