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Today's Daf Yomi

January 11, 2017 | 讬状讙 讘讟讘转 转砖注状讝

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Bava Metzia 107

Does one need to keep to his commitment of what he will grow in the field he is cultivating? 聽Does it depend on what the change is (from which item to another – if it is better for the field in the long term or worse?) 聽A number of random halachot or advice are brought regarding trees near the border between 2 neighbors, is it best to have a field close to the city, what diseases are considered the worst, what one can do to avoid certain diseases, how important breakfast is and what one should eat for breakfast. 聽In the context of these, the idea of the evil eye is brought up and how destructive it can be, which in other words could be a way of talking about the dangers of jealousy/envy. 聽The last issue discussed has to do with measuring and making sure to leave 4 cubits of space bare聽in certain areas to allow access to people and in some cases other measurements, depending on what space is being discussed.


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诪讬拽诇

is lenient, as he maintains that donors are not particular in this regard. This shows that Rabban Shimon ben Gamliel is not bothered by a change of mind if no harm results.

讗诪专 讗讘讬讬 讟注诪讗 讚专讘谉 砖诪注讜谉 讻讚诪专 讚讗诪专 诪专 讛讗讬 诪讗谉 讚谞讬讞讗 诇讬讛 讚转转讘讜专 讗专注讬讛 诇讬讝专注讛 砖转讗 讞讟讬 讜砖转讗 砖注专讬 砖转讗 砖转讬 讜砖转讗 注专讘

Abaye said: Rabban Shimon ben Gamliel鈥檚 reason is as explained by the Master, Abaye鈥檚 teacher Rabba, as the Master says: One for whom it is preferable to grow crops and yet have his land remain as fertile as if it lay fallow should plant wheat one year and barley the next year. In addition, he should plant one year lengthwise and the following year crosswise. In this manner, he will prevent the field from being weakened.

讜诇讗 讗诪专谉 讗诇讗 讚诇讗 讻专讬讘 讜转谞讬 讗讘诇 讻专讬讘 讜转谞讬 诇讬转 诇谉 讘讛

The Gemara comments: And we said that his use of the land with-out following these dictates would weaken it only where he does not plow and repeat his plowing, i.e., plow the field twice before reseeding it, but if he plows and repeats his plowing, we have no problem with it. Consequently, the reasoning of Rabban Shimon ben Gamliel is that a change of crops at the wrong time can weaken the field.

转讘讜讗讛 诇讗 讬讝专注谞讛 拽讟谞讬转 [讜讻讜壮] 诪转谞讬 诇讬讛 专讘 讬讛讜讚讛 诇专讘讬谉 转讘讜讗讛 讬讝专注谞讛 拽讟谞讬转 讗诪专 诇讬讛 讜讛讗 讗谞谉 转谞谉 转讘讜讗讛 诇讗 讬讝专注谞讛 拽讟谞讬转 讗诪专 诇讬讛 诇讗 拽砖讬讗 讛讗 诇谉 讜讛讗 诇讛讜

搂 The mishna states that one who receives a field to plant it with grain may not plant it with legumes. Rav Yehuda taught Ravin that the halakha is that one who receives a field to plant it with grain may plant it with legumes. Ravin said to him: But didn鈥檛 we learn in the mishna that one who receives a field to plant it with grain may not plant it with legumes? Rav Yehuda said to him: This is not difficult, as this halakha is for us, the residents of Babylonia, and that halakha is for them, the residents of Eretz Yisrael. Since what type of seed to plant depends on the quality of the land, in Eretz Yisrael, where the land is weak, there is concern that the land will be weakened. This concern does not apply to Babylonian fields.

讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇专讘讬谉 讘专 专讘 谞讞诪谉 专讘讬谉 讗讞讬 讛谞讬 转讞诇讬 讚讘讬 讻转谞讗 讗讬谉 讘讛谉 诪砖讜诐 讙讝诇 注讜诪讚讜转 注诇 讙讘讜诇讬谉 讬砖 讘讛谉 诪砖讜诐 讙讝诇

Rav Yehuda said to Ravin bar Rav Na岣an: Ravin my brother, those cress plants that grow among flax are not subject to the prohibition of robbery, as the one taking them is effectively weeding the field, and the owner prefers that the cress not grow so as to not affect the growing flax. But if the plants stand on the boundary of where the flax is growing, so that their remaining there would not have a negative impact on the growing flax, they are subject to the prohibition of robbery, as it is assumed that the owner grew the plants there intentionally.

讜讗诐 讛讜拽砖讜 诇讝专注 讗驻讬诇讜 讚讘讬 讻转谞讗 谞诪讬 讬砖 讘讛诐 诪砖讜诐 讙讝诇 诪讗讬 讟注诪讗 诪讗讬 讚讗驻住讬讚 讗驻住讬讚

And if the cress plants were sufficiently grown to the point that they were hardened with seed growing inside, i.e., they were fully grown, then even if they were among the flax, they are subject to the prohibition of robbery. What is the reason? Concerning that flax to which they have already caused a loss, they have already caused the loss. Since the flax has already been damaged, by removing the cress now he does nothing to improve the crop and merely takes something from the owner.

讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇专讘讬谉 讘专 专讘 谞讞诪谉 专讘讬谉 讗讞讬 讛谞讬 讚讬诇讬 讚讬诇讱 讜讚讬诇讱 讚讬诇讬 谞讛讜讙 讘谞讬 诪爪专讗 讗讬诇谉 讛谞讜讟讛 诇讻讗谉 诇讻讗谉 讜讛谞讜讟讛 诇讻讗谉 诇讻讗谉

Ravin bar Rav Na岣an and Rav Yehuda owned adjacent fields, and their trees leaned over the boundaries. Rav Yehuda said to Ravin bar Rav Na岣an: Ravin my brother, these that are mine are yours, and those that are yours are mine. This is because it is customary with regard to those whose fields border on the field of their neighbors that with regard to a tree that tilts to here, i.e., to the property of one of them, its fruit belongs to the owner of the field here, to where it is tilting, and with regard to one that tilts to there, i.e., to the other side, its fruit belongs to the owner of the field there, as neighbors are not particular which portion of the land actually grew the fruit.

讚讗讬转诪专 讗讬诇谉 讛注讜诪讚 注诇 讛诪讬爪专 讗诪专 专讘 讛谞讜讟讛 诇讻讗谉 诇讻讗谉 讜讛谞讜讟讛 诇讻讗谉 诇讻讗谉 讜砖诪讜讗诇 讗诪专 讞讜诇拽讬谉

As a dispute was stated about this issue between amora鈥檌m: With regard to a tree that stands on the border between fields, Rav says: That which tilts to here, i.e., to this field, its fruit belongs to the owner of the field here, and that which tilts to there belongs to the owner of the field there. And Shmuel says: The owners of the two fields divide all the fruit.

诪讬转讬讘讬 讗讬诇谉 讛注讜诪讚 注诇 讛诪讬爪专 讬讞诇讜拽讜 转讬讜讘转讗 讚专讘 转专讙诪讗 砖诪讜讗诇 讗诇讬讘讗 讚专讘 讘诪诪诇讗 讻诇 讛诪讬爪专 讻讜诇讜

The Gemara raises an objection from a baraita: With regard to a tree that stands on the border between fields, they divide its fruit. This is apparently a conclusive refutation of Rav. The Gemara responds: Shmuel interpreted the baraita so that it should be in accordance with the opinion of Rav as referring to a case where the tree fills the entire boundary, and consequently it belongs to both of them.

讗讬 讛讻讬 诪讗讬 诇诪讬诪专讗 诇讗 爪专讬讻讗 讚转诇讬 讟讜谞讬讛 诇讞讚 讙讬住讗 讜讗讻转讬 诪讗讬 诇诪讬诪专讗 诪讛讜 讚转讬诪讗 讚讗诪专 诇讬讛 驻诇讜讙 讛讻讬 拽讗 诪砖诪注 诇谉 讚讗诪专 诇讬讛 诪讗讬 讞讝讬转 讚驻诇讙转 讛讻讬 驻诇讜讙 讛讻讬

The Gemara asks: If so, this is obvious; what is the purpose of the baraita stating its ruling? The Gemara answers: No, it is necessary in a situation where its boughs hang more to one side. The Gemara asks: But still, what is the purpose of stating it? The novelty of this halakha remains unclear. The Gemara explains: It is necessary, lest you say that the owner of the field above which the boughs hang can say to the owner of the other field: Let us divide the fruit in this manner, where each of us receives the fruit that grows over his land. The tanna therefore teaches us that the owner of the other field may say to him: What did you see to make you prefer to divide the fruit in this manner, based on bisecting the tree in one direction; divide the fruit instead in that manner, i.e., based on bisecting the tree in the other direction, so that we each receive an equal share.

讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇专讘讬谉 讘专 专讘 谞讞诪谉 专讘讬谉 讗讞讬 诇讗 转讝讘讬谉 讗专注讗 讚住诪讬讻讗 诇诪转讗 讚讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘 讛讜谞讗 讗诪专 专讘 讗住讜专 诇讜 诇讗讚诐 砖讬注诪讜讚 注诇 砖讚讛 讞讘讬专讜 讘砖注讛 砖注讜诪讚转 讘拽诪讜转讬讛

Rav Yehuda said to Ravin bar Rav Na岣an: Ravin my brother, do not buy land that is near a town, as Rabbi Abbahu says that Rav Huna says that Rav says: It is prohibited for a person to stand by another鈥檚 field when its ripe grain is standing, i.e., when its produce is ready for harvest, as he might harm the produce with the evil eye. Similarly, land near a town may be harmed by the people of the town watching it.

讗讬谞讬 讜讛讗 讗砖讻讞讬谞讛讜 专讘讬 讗讘讗 诇转诇诪讬讚讬讛 讚专讘 讗诪专 诇讛讜 诪讗讬 讗诪专 专讘 讘讛谞讬 拽专讗讬 讘专讜讱 讗转讛 讘注讬专 讜讘专讜讱 讗转讛 讘砖讚讛 讘专讜讱 讗转讛 讘讘讗讱 讜讘专讜讱 讗转讛 讘爪讗转讱

The Gemara asks: Is that so? But when Rabbi Abba encountered Rav鈥檚 students he said to them: What does Rav say with regard to the meaning of these verses of blessing: 鈥淏lessed shall you be in the city, and blessed shall you be in the field鈥 (Deuteronomy 28:3), and: 鈥淏lessed shall you be when you enter, and blessed shall you be when you exit鈥 (Deuteronomy 28:6)?

讜讗诪专讜 诇讬讛 讛讻讬 讗诪专 专讘 讘专讜讱 讗转讛 讘注讬专 砖讬讛讗 讘讬转讱 住诪讜讱 诇讘讬转 讛讻谞住转 讘专讜讱 讗转讛 讘砖讚讛 砖讬讛讜 谞讻住讬讱 拽专讜讘讬诐 诇注讬专 讘专讜讱 讗转讛 讘讘讗讱 砖诇讗 转诪爪讗 讗砖转讱 住驻拽 谞讚讛 讘砖注转 讘讬讗转讱 诪谉 讛讚专讱 讘专讜讱 讗转讛 讘爪讗转讱 砖讬讛讜 爪讗爪讗讬 诪注讬讱 讻诪讜转讱

And they said to him: This is what Rav said: 鈥淏lessed shall you be in the city鈥 means that your house should be adjacent to a synagogue, and the phrase: 鈥淏lessed shall you be in the field鈥 means that your property should be near the city. 鈥淏lessed shall you be when you enter鈥 means that you will not find your wife in a state where it is uncertain whether she has the halakhic status of a menstruating woman when you come in from a journey, which would render her forbidden to you. 鈥淏lessed shall you be when you go out鈥 means that those who emerge from you, i.e., your descendants, should be like you.

讜讗诪专 诇讛讜 专讘讬 讬讜讞谞谉 诇讗 讗诪专 讛讻讬 讗诇讗 讘专讜讱 讗转讛 讘注讬专 砖讬讛讗 讘讬转 讛讻住讗 住诪讜讱 诇砖讜诇讞谞讱 讗讘诇 讘讬转 讛讻谞住转 诇讗 讜专讘讬 讬讜讞谞谉 诇讟注诪讬讛 讚讗诪专 砖讻专 驻住讬注讜转 讬砖

And Rabbi Abba said to them: Rabbi Yo岣nan did not say this, but he interpreted the verse as follows: 鈥淏lessed shall you be in the city,鈥 means that there should be a bathroom near your table, but he did not refer to a synagogue. The Gemara adds: And Rabbi Yo岣nan conforms to his line of reasoning in this regard, as he says: There is a reward for the steps one takes to reach the location of a mitzva, and one who lives adjacent to a synagogue will not have the opportunity to earn this reward.

讘专讜讱 讗转讛 讘砖讚讛 砖讬讛讜 谞讻住讬讱 诪砖讜诇砖讬谉 砖诇讬砖 讘转讘讜讗讛 砖诇讬砖 讘讝讬转讬诐 讜砖诇讬砖 讘讙驻谞讬诐 讘专讜讱 讗转讛 讘讘讗讱 讜讘专讜讱 讗转讛 讘爪讗转讱 砖转讛讗 讬爪讬讗转讱 诪谉 讛注讜诇诐 讻讘讬讗转讱 诇注讜诇诐 诪讛 讘讬讗转讱 诇注讜诇诐 讘诇讗 讞讟讗 讗祝 讬爪讬讗转讱 诪谉 讛注讜诇诐 讘诇讗 讞讟讗

The Gemara returns to Rabbi Yo岣nan鈥檚 exposition of the verses: 鈥淏lessed shall you be in the field鈥 means that your property should be divided into thirds: One-third should be invested in grain, one-third in olives, and one-third in grapevines. 鈥淏lessed shall you be when you enter and blessed shall you be when you exit鈥 means that your exit from the world should be like your entry into the world: Just as your entry into the world was without sin, so too your exit from the world should be without sin.

诇讗 拽砖讬讗 讛讗 讚诪讛讚专 诇讬讛 砖讜专讗 讜专转拽讗 讛讗 讚诇讗 诪讛讚专 诇讬讛 砖讜专讗 讜专转拽讗

In any case, it is evident that Rav approves of one whose property is located near a city. How does this accord with his statement that there is concern for the evil eye when one鈥檚 field is viewed by people? The Gemara answers: This is not difficult. This statement is referring to a wall and an additional partition [ritka] that surround the plot and prevent it from being harmed by the evil eye. That statement is referring to a case where a wall and an additional partition do not surround it.

讜讛住讬专 讛壮 诪诪讱 讻诇 讞诇讬 讗诪专 专讘 讝讜 注讬谉 专讘 诇讟注诪讬讛 讚专讘 住诇讬拽 诇讘讬 拽讘专讬 注讘讚 诪讗讬 讚注讘讚 讗诪专 转砖注讬谉 讜转砖注讛 讘注讬谉 专注讛 讜讗讞讚 讘讚专讱 讗专抓

搂 The Gemara returns to expounding the themes of blessings and the evil eye. The Torah states: 鈥淎nd the Lord will take away from you all sickness鈥 (Deuteronomy 7:15). In interpreting this verse, Rav says: This verse is speaking about the evil eye. The Gemara comments: Rav conforms to his line of reasoning, as Rav went to a graveyard, and did what he did, i.e., he used an incantation to find out how those buried there died, and he said: Ninety-nine of these died by the evil eye, and only one died by entirely natural means.

讜砖诪讜讗诇 讗诪专 讝讛 讛专讜讞 砖诪讜讗诇 诇讟注诪讬讛 讚讗诪专 砖诪讜讗诇 讛讻诇 讘专讜讞 讜诇砖诪讜讗诇 讛讗 讗讬讻讗 讛专讜讙讬 诪诇讻讜转 讛谞讱 谞诪讬 讗讬 诇讗讜 讝讬拽讗 注讘讚讬 诇讛讜 住诪讗 讜讞讬讬

And Shmuel says: This term: 鈥淎ll sickness,鈥 refers to the wind. The Gemara comments: Shmuel conforms to his line of reasoning, as Shmuel says: Every injury suffered by people is due to the wind that enters wounds and bodily cavities. The Gemara asks: But according to Shmuel, aren鈥檛 there those executed by the monarchy and others killed by traumatic injury and not the wind? The Gemara responds: With regard to these too, were it not for the wind, they would prepare a medicine for those injured people and they would be healed and live, but the wind prevents this from happening.

专讘讬 讞谞讬谞讗 讗诪专 讝讜 爪讬谞讛 讚讗诪专 专讘讬 讞谞讬谞讗 讛讻诇 讘讬讚讬 砖诪讬诐 讞讜抓 诪爪谞讬诐 驻讞讬诐 砖谞讗诪专 爪谞讬诐 驻讞讬诐 讘讚专讱 注拽砖 砖讜诪专 谞驻砖讜 讬专讞拽 诪讛诐

Rabbi 岣nina says: This phrase: 鈥淎ll sickness,鈥 refers to the cold, as Rabbi 岣nina says: All occurrences that befall man are at the hands of Heaven, except for excess cold and heat, as it is stated: 鈥淐old and heat are on the path of the perverse; he who guards his soul shall keep far from them鈥 (Proverbs 22:5). This indicates that cold and heat are forms of harm caused by man, from which one can protect himself.

专讘讬 讬讜住讬 讘专 讞谞讬谞讗 讗诪专 讝讜 爪讜讗讛 讚讗诪专 诪专 爪讜讗转 讛讞讜讟诐 讜爪讜讗转 讛讗讜讝谉 专讜讘谉 拽砖讛 讜诪讬注讜讟谉 讬驻讛

Rabbi Yosei bar 岣nina says: This phrase: 鈥淎ll sickness,鈥 refers to excrement, as the Master says: With regard to excrement of the nose, i.e., mucous, and excrement of the ear, i.e., earwax, if a large amount is emitted, having much of it is harmful, but having a bit of it is beneficial.

专讘讬 讗诇注讝专 讗诪专 讝讜 诪专讛 转谞讬讗 谞诪讬 讛讻讬 诪讞诇讛 讝讜 诪专讛 讜诇诪讛 谞拽专讗 砖诪讛 诪讞诇讛 砖讛讬讗 诪讞诇讛 讻诇 讙讜驻讜 砖诇 讗讚诐 讚讘专 讗讞专 诪讞诇讛 砖砖诪讜谞讬诐 讜砖诇砖讛 讞诇讗讬诐 转诇讜讬谉 讘诪专讛 讜讻讜诇谉 驻转 砖讞专讬转 讘诪诇讞 讜拽讬转讜谉 砖诇 诪讬诐 诪讘讟诇转谉

Rabbi Elazar says: This term: 鈥淎ll sickness,鈥 refers to the gall bladder. The Gemara adds: This is also taught in a baraita: With regard to the term: 鈥淪ickness,鈥 this refers to the gall bladder. And why is the gall bladder called sickness? It is because it makes a person鈥檚 entire body ill. Alternatively, it is called sickness because eighty-three diseases, the numerical value of ma岣la, sickness, are dependent on the gall bladder. The Gemara comments: And with regard to all of them, consuming bread in the morning with salt and drinking a large jug of water negates their ill effects, as a simple morning meal is beneficial to the body.

转谞讜 专讘谞谉 砖诇砖讛 注砖专 讚讘专讬诐 谞讗诪专讜 讘驻转 砖讞专讬转 诪爪诇转 诪谉 讛讞诪讛 讜诪谉 讛爪谞讛 讜诪谉 讛讝讬拽讬谉 讜诪谉 讛诪讝讬拽讬谉 讜诪讞讻讬诪转 驻转讬 讜讝讜讻讛 讘讚讬谉 诇诇诪讜讚 转讜专讛 讜诇诇诪讚 讜讚讘专讬讜 谞砖诪注讬谉 讜转诇诪讜讚讜 诪转拽讬讬诐 讘讬讚讜

搂 The Gemara cites a related baraita: The Sages taught that thirteen matters of praise were stated with regard to a meal of bread eaten in the morning: It protects the diner from the heat, and from the cold, and from the winds, and from the harmful spirits; and it makes the simple wise, and one who consumes it will be victorious in judgment, he will merit to learn Torah and to teach it, and his statements are heard, and his study will remain in his possession.

讜讗讬谉 讘砖专讜 诪注诇讛 讛讘诇 讜谞讝拽拽 诇讗砖转讜 讜讗讬谞讜 诪转讗讜讛 诇讗砖讛 讗讞专转 讜讛讜专讙转 讻讬谞讛 砖讘讘谞讬 诪注讬诐 讜讬砖 讗讜诪专讬诐 讗祝 诪讜爪讬讗 讗转 讛拽谞讗讛 讜诪讻谞讬住 讗转 讛讗讛讘讛

In addition, his flesh does not generate excess sweat, and he engages in intercourse with his wife at the proper time, and he does not lust for another woman, and this meal is so advantageous that it even kills any louse in his intestines. And some say it even removes jealousy and brings in love. Since he is completely healthy, he is not inclined to be angered by others.

讗诪专 诇讬讛 专讘讛 诇专讘讗 讘专 诪专讬 诪谞讗 讛讗 诪讬诇转讗 讚讗诪专讬 讗讬谞砖讬 砖讬转讬谉 专讛讬讟讬 专讛讜讟 讜诇讗 诪讟讜 诇讙讘专讗 讚诪爪驻专讗 讻专讱 讜讗诪专讜 专讘谞谉 讛砖讻诐 讜讗讻讜诇 讘拽讬抓 诪驻谞讬 讛讞诪讛 讜讘讞讜专祝 诪驻谞讬 讛爪讬谞讛

In relation to the above baraita, Rabba said to Rava bar Mari: From where is this matter that people say derived: Sixty runners ran but could not catch the man who ate in the morning, and the Sages likewise said: Arise early and eat, in the summer due to the sun and in the winter due to the cold, so that one鈥檚 body should have the strength to withstand the climate.

讗诪专 诇讬讛 讚讻转讬讘 诇讗 讬专注讘讜 讜诇讗 讬爪诪讗讜 讜诇讗 讬讻诐 砖专讘 讜砖诪砖 诇讗 讬讻诐 砖专讘 讜砖诪砖 讻讬讜谉 讚诇讗 讬专注讘讜 讜诇讗 讬爪诪讗讜

Rava bar Mari said to him: It is derived from a verse, as it is written: 鈥淭hey shall not hunger nor thirst, neither shall the heat nor sun smite them鈥 (Isaiah 49:10). Why will the heat and the sun not smite them? Since they shall not hunger nor thirst, as they rose early to eat.

讗诪专 诇讬讛 讗转 讗诪专转 诇讬 诪讛转诐 讜讗谞讗 讗诪讬谞讗 诇讱 诪讛讻讗 讜注讘讚转诐 讗转 讛壮 讗诇讛讬讻诐 讜讘专讱 讗转 诇讞诪讱 讜讗转 诪讬诪讬讱 讜注讘讚转诐 讗转 讛壮 讗诇讛讬讻诐 讝讜 拽专讬讗转 砖诪注 讜转驻诇讛 讜讘专讱 讗转 诇讞诪讱 讜讗转 诪讬诪讬讱 讝讜 驻转 讘诪诇讞 讜拽讬转讜谉 砖诇 诪讬诐 诪讻讗谉 讜讗讬诇讱 讜讛住专转讬 诪讞诇讛 诪拽专讘讱

Rava said to him: You said to me that it is derived from there, but I say to you that it is derived from here, a different verse: 鈥淎nd you shall serve the Lord your God, and He will bless your bread and your water鈥 (Exodus 23:25), which he interprets as follows: 鈥淎nd you shall serve the Lord your God,鈥 this refers to the recitation of Shema and the Amida prayer, both of which constitute daily service of God. 鈥淎nd He will bless your bread and your water,鈥 this refers to bread with salt and a large jug of water consumed after morning prayers. From that point onward, the rest of the verse: 鈥淎nd I will take sickness away from your midst,鈥 will be fulfilled.

讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇专讘 讗讚讗 诪砖讜讞讗讛 诇讗 转讝诇讝诇 讘诪砖讞转讗 讚讻诇 驻讜专转讗 讜驻讜专转讗 讞讝讬 诇讻讜专讻诪讗 专讬砖拽讗 讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇专讘 讗讚讗 诪砖讜讞讗讛 讗专讘注 讗诪讜转 讚讗谞讬讙专讗 讝诇讝诇 讘讛讜 讚讗谞讛专讗 诇讗 转诪砖讞谞讛讜 讻诇诇

Rav Yehuda said to Rav Adda the surveyor: Do not treat measuring lightly even for small areas of land, as each little bit is suitable for growing the cultivated [rishka] saffron, a very expensive product. Rav Yehuda further said to Rav Adda the surveyor: With regard to the four cubits measured adjacent to an irrigation channel, you may treat them lightly, and it is not necessary to provide an exact measurement of them when calculating the areas of fields. And as for the four cubits adjacent to a river, do not measure them at all, but simply estimate the size and include them in the larger measurement.

专讘 讬讛讜讚讛 诇讟注诪讬讛 讚讗诪专 专讘 讬讛讜讚讛 讗专讘注 讗诪讜转 讚讗谞讬讙专讗 诇讘谞讬 讗谞讬讙专讗 讚讗谞讛专讗 讚讻讜诇讬 注诇诪讗

The Gemara comments: In this regard, Rav Yehuda conforms to his line of reasoning, as Rav Yehuda says: The four cubits adjacent to a channel belong to the residents of the houses alongside the channel, while the four cubits adjacent to a river belong to everyone.

诪讻专讬讝 专讘讬 讗诪讬 诪诇讗 讻转驻讬 谞讙讚讬 讘转专讬 注讘专讬 谞讛专讗 拽讜爪讜 专讘 谞转谉 讘专 讛讜砖注讬讗 拽抓 砖讬转住专 讗诪转讗 讗转讜 注诇讬讛 讘谞讬 诪砖专讜谞讬讗 讚驻谞讜讛讜 讛讜讗 住讘专 讻专砖讜转 讛专讘讬诐 讜诇讗 讛讬讗 讛转诐 讘注讬谞谉 讻讜诇讬 讛讗讬 讛讻讗 诪砖讜诐 讗诪转讜讞讬 讗砖诇讬讛谉 讛讜讗 讻诪诇讗 讻转驻讬 谞讙讚讬 住讙讬

Rabbi Ami would announce: Cut down the trees along the width of the full shoulders of the pullers of the boat on both sides of the river so that the trees should not interfere with the pulling of the boats. The Gemara relates: Rav Natan bar Hoshaya instructed people to cut down sixteen cubits on each side of the river, and the residents of Mashronya came upon him and beat him for issuing this directive. The Gemara explains: He holds that any pathway must be made as wide as like a public domain, which is sixteen cubits wide. But that is not so, as there, in the case of a public domain, we do require that much space; here, however, the space is necessary needs to be only enough to enable the stretching of the ropes to pull the boats. Therefore, the width of the full shoulders of the pullers is the sufficient measure of space needed in order not to interfere with the pulling of the boats.

专讘讛 讘专 专讘 讛讜谞讗 讛讜讛 诇讬讛 讛讛讜讗 讗讘讗 讗讙讜讚讗 讚谞讛专讗 讗诪专讜 诇讬讛 谞讬拽讜抓 诪专 讗诪专 诇讛讜 拽讜爪讜 注讬诇讗讬 讜转转讗讬 讜讛讚专 谞讬拽讜抓 讗谞讗 讛讬讻讬 注讘讬讚 讛讻讬 讜讛讻转讬讘 讛转拽讜砖砖讜 讜拽讜砖讜 讜讗诪专 专讬砖 诇拽讬砖 拽砖讜讟 注爪诪讱 讜讗讞专 讻讱 拽砖讜讟 讗讞专讬诐

The Gemara relates another incident: Rabba bar Rav Huna had a certain forest on the bank of a river. They said to him: Let the Master cut down the trees on the riverbank in accordance with the above statement. Rabba bar Rav Huna said to them: Let those above and below me along the river cut down their trees first, and then I will cut down my trees. I will achieve nothing by cutting down my trees on my own. The Gemara asks: How can he do so, i.e., wait for others to act? But isn鈥檛 it written: 鈥淕ather yourselves together, and gather [hitkosheshu vakoshu]鈥 (Zephaniah 2:1), and Reish Lakish says concerning this: Adorn [keshot] yourself and afterward adorn others. Therefore, one must first perform the required action himself before offering advice to others.

讛转诐 讗讘讗 讚讘讬 驻专讝拽 专讜驻讬诇讗 讛讜讛 讜讗诪专 讗讬 拽讬讬爪讜 拽讬讬爪谞讗 讜讗讬 诇讗 拽讬讬爪讜 讗诪讗讬 讗讬拽讜抓 讚讗讬 诪诪转讞讬 诇讛讜 讗砖诇讬讬讛讜 诪住转讙讬 诇讛讜

The Gemara responds: There it was the forest of the house of Parzak, the general, and it was obvious that they would pay no attention to a Jewish scholar. Rabba bar Rav Huna therefore said: If the workers of the Persian officer cut down, I will cut down as well, and if they do not cut down, why should I cut down for no purpose? Since if the pullers can stretch their ropes they can go along this side of the river,

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Bava Metzia 107

The William Davidson Talmud | Powered by Sefaria

Bava Metzia 107

诪讬拽诇

is lenient, as he maintains that donors are not particular in this regard. This shows that Rabban Shimon ben Gamliel is not bothered by a change of mind if no harm results.

讗诪专 讗讘讬讬 讟注诪讗 讚专讘谉 砖诪注讜谉 讻讚诪专 讚讗诪专 诪专 讛讗讬 诪讗谉 讚谞讬讞讗 诇讬讛 讚转转讘讜专 讗专注讬讛 诇讬讝专注讛 砖转讗 讞讟讬 讜砖转讗 砖注专讬 砖转讗 砖转讬 讜砖转讗 注专讘

Abaye said: Rabban Shimon ben Gamliel鈥檚 reason is as explained by the Master, Abaye鈥檚 teacher Rabba, as the Master says: One for whom it is preferable to grow crops and yet have his land remain as fertile as if it lay fallow should plant wheat one year and barley the next year. In addition, he should plant one year lengthwise and the following year crosswise. In this manner, he will prevent the field from being weakened.

讜诇讗 讗诪专谉 讗诇讗 讚诇讗 讻专讬讘 讜转谞讬 讗讘诇 讻专讬讘 讜转谞讬 诇讬转 诇谉 讘讛

The Gemara comments: And we said that his use of the land with-out following these dictates would weaken it only where he does not plow and repeat his plowing, i.e., plow the field twice before reseeding it, but if he plows and repeats his plowing, we have no problem with it. Consequently, the reasoning of Rabban Shimon ben Gamliel is that a change of crops at the wrong time can weaken the field.

转讘讜讗讛 诇讗 讬讝专注谞讛 拽讟谞讬转 [讜讻讜壮] 诪转谞讬 诇讬讛 专讘 讬讛讜讚讛 诇专讘讬谉 转讘讜讗讛 讬讝专注谞讛 拽讟谞讬转 讗诪专 诇讬讛 讜讛讗 讗谞谉 转谞谉 转讘讜讗讛 诇讗 讬讝专注谞讛 拽讟谞讬转 讗诪专 诇讬讛 诇讗 拽砖讬讗 讛讗 诇谉 讜讛讗 诇讛讜

搂 The mishna states that one who receives a field to plant it with grain may not plant it with legumes. Rav Yehuda taught Ravin that the halakha is that one who receives a field to plant it with grain may plant it with legumes. Ravin said to him: But didn鈥檛 we learn in the mishna that one who receives a field to plant it with grain may not plant it with legumes? Rav Yehuda said to him: This is not difficult, as this halakha is for us, the residents of Babylonia, and that halakha is for them, the residents of Eretz Yisrael. Since what type of seed to plant depends on the quality of the land, in Eretz Yisrael, where the land is weak, there is concern that the land will be weakened. This concern does not apply to Babylonian fields.

讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇专讘讬谉 讘专 专讘 谞讞诪谉 专讘讬谉 讗讞讬 讛谞讬 转讞诇讬 讚讘讬 讻转谞讗 讗讬谉 讘讛谉 诪砖讜诐 讙讝诇 注讜诪讚讜转 注诇 讙讘讜诇讬谉 讬砖 讘讛谉 诪砖讜诐 讙讝诇

Rav Yehuda said to Ravin bar Rav Na岣an: Ravin my brother, those cress plants that grow among flax are not subject to the prohibition of robbery, as the one taking them is effectively weeding the field, and the owner prefers that the cress not grow so as to not affect the growing flax. But if the plants stand on the boundary of where the flax is growing, so that their remaining there would not have a negative impact on the growing flax, they are subject to the prohibition of robbery, as it is assumed that the owner grew the plants there intentionally.

讜讗诐 讛讜拽砖讜 诇讝专注 讗驻讬诇讜 讚讘讬 讻转谞讗 谞诪讬 讬砖 讘讛诐 诪砖讜诐 讙讝诇 诪讗讬 讟注诪讗 诪讗讬 讚讗驻住讬讚 讗驻住讬讚

And if the cress plants were sufficiently grown to the point that they were hardened with seed growing inside, i.e., they were fully grown, then even if they were among the flax, they are subject to the prohibition of robbery. What is the reason? Concerning that flax to which they have already caused a loss, they have already caused the loss. Since the flax has already been damaged, by removing the cress now he does nothing to improve the crop and merely takes something from the owner.

讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇专讘讬谉 讘专 专讘 谞讞诪谉 专讘讬谉 讗讞讬 讛谞讬 讚讬诇讬 讚讬诇讱 讜讚讬诇讱 讚讬诇讬 谞讛讜讙 讘谞讬 诪爪专讗 讗讬诇谉 讛谞讜讟讛 诇讻讗谉 诇讻讗谉 讜讛谞讜讟讛 诇讻讗谉 诇讻讗谉

Ravin bar Rav Na岣an and Rav Yehuda owned adjacent fields, and their trees leaned over the boundaries. Rav Yehuda said to Ravin bar Rav Na岣an: Ravin my brother, these that are mine are yours, and those that are yours are mine. This is because it is customary with regard to those whose fields border on the field of their neighbors that with regard to a tree that tilts to here, i.e., to the property of one of them, its fruit belongs to the owner of the field here, to where it is tilting, and with regard to one that tilts to there, i.e., to the other side, its fruit belongs to the owner of the field there, as neighbors are not particular which portion of the land actually grew the fruit.

讚讗讬转诪专 讗讬诇谉 讛注讜诪讚 注诇 讛诪讬爪专 讗诪专 专讘 讛谞讜讟讛 诇讻讗谉 诇讻讗谉 讜讛谞讜讟讛 诇讻讗谉 诇讻讗谉 讜砖诪讜讗诇 讗诪专 讞讜诇拽讬谉

As a dispute was stated about this issue between amora鈥檌m: With regard to a tree that stands on the border between fields, Rav says: That which tilts to here, i.e., to this field, its fruit belongs to the owner of the field here, and that which tilts to there belongs to the owner of the field there. And Shmuel says: The owners of the two fields divide all the fruit.

诪讬转讬讘讬 讗讬诇谉 讛注讜诪讚 注诇 讛诪讬爪专 讬讞诇讜拽讜 转讬讜讘转讗 讚专讘 转专讙诪讗 砖诪讜讗诇 讗诇讬讘讗 讚专讘 讘诪诪诇讗 讻诇 讛诪讬爪专 讻讜诇讜

The Gemara raises an objection from a baraita: With regard to a tree that stands on the border between fields, they divide its fruit. This is apparently a conclusive refutation of Rav. The Gemara responds: Shmuel interpreted the baraita so that it should be in accordance with the opinion of Rav as referring to a case where the tree fills the entire boundary, and consequently it belongs to both of them.

讗讬 讛讻讬 诪讗讬 诇诪讬诪专讗 诇讗 爪专讬讻讗 讚转诇讬 讟讜谞讬讛 诇讞讚 讙讬住讗 讜讗讻转讬 诪讗讬 诇诪讬诪专讗 诪讛讜 讚转讬诪讗 讚讗诪专 诇讬讛 驻诇讜讙 讛讻讬 拽讗 诪砖诪注 诇谉 讚讗诪专 诇讬讛 诪讗讬 讞讝讬转 讚驻诇讙转 讛讻讬 驻诇讜讙 讛讻讬

The Gemara asks: If so, this is obvious; what is the purpose of the baraita stating its ruling? The Gemara answers: No, it is necessary in a situation where its boughs hang more to one side. The Gemara asks: But still, what is the purpose of stating it? The novelty of this halakha remains unclear. The Gemara explains: It is necessary, lest you say that the owner of the field above which the boughs hang can say to the owner of the other field: Let us divide the fruit in this manner, where each of us receives the fruit that grows over his land. The tanna therefore teaches us that the owner of the other field may say to him: What did you see to make you prefer to divide the fruit in this manner, based on bisecting the tree in one direction; divide the fruit instead in that manner, i.e., based on bisecting the tree in the other direction, so that we each receive an equal share.

讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇专讘讬谉 讘专 专讘 谞讞诪谉 专讘讬谉 讗讞讬 诇讗 转讝讘讬谉 讗专注讗 讚住诪讬讻讗 诇诪转讗 讚讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘 讛讜谞讗 讗诪专 专讘 讗住讜专 诇讜 诇讗讚诐 砖讬注诪讜讚 注诇 砖讚讛 讞讘讬专讜 讘砖注讛 砖注讜诪讚转 讘拽诪讜转讬讛

Rav Yehuda said to Ravin bar Rav Na岣an: Ravin my brother, do not buy land that is near a town, as Rabbi Abbahu says that Rav Huna says that Rav says: It is prohibited for a person to stand by another鈥檚 field when its ripe grain is standing, i.e., when its produce is ready for harvest, as he might harm the produce with the evil eye. Similarly, land near a town may be harmed by the people of the town watching it.

讗讬谞讬 讜讛讗 讗砖讻讞讬谞讛讜 专讘讬 讗讘讗 诇转诇诪讬讚讬讛 讚专讘 讗诪专 诇讛讜 诪讗讬 讗诪专 专讘 讘讛谞讬 拽专讗讬 讘专讜讱 讗转讛 讘注讬专 讜讘专讜讱 讗转讛 讘砖讚讛 讘专讜讱 讗转讛 讘讘讗讱 讜讘专讜讱 讗转讛 讘爪讗转讱

The Gemara asks: Is that so? But when Rabbi Abba encountered Rav鈥檚 students he said to them: What does Rav say with regard to the meaning of these verses of blessing: 鈥淏lessed shall you be in the city, and blessed shall you be in the field鈥 (Deuteronomy 28:3), and: 鈥淏lessed shall you be when you enter, and blessed shall you be when you exit鈥 (Deuteronomy 28:6)?

讜讗诪专讜 诇讬讛 讛讻讬 讗诪专 专讘 讘专讜讱 讗转讛 讘注讬专 砖讬讛讗 讘讬转讱 住诪讜讱 诇讘讬转 讛讻谞住转 讘专讜讱 讗转讛 讘砖讚讛 砖讬讛讜 谞讻住讬讱 拽专讜讘讬诐 诇注讬专 讘专讜讱 讗转讛 讘讘讗讱 砖诇讗 转诪爪讗 讗砖转讱 住驻拽 谞讚讛 讘砖注转 讘讬讗转讱 诪谉 讛讚专讱 讘专讜讱 讗转讛 讘爪讗转讱 砖讬讛讜 爪讗爪讗讬 诪注讬讱 讻诪讜转讱

And they said to him: This is what Rav said: 鈥淏lessed shall you be in the city鈥 means that your house should be adjacent to a synagogue, and the phrase: 鈥淏lessed shall you be in the field鈥 means that your property should be near the city. 鈥淏lessed shall you be when you enter鈥 means that you will not find your wife in a state where it is uncertain whether she has the halakhic status of a menstruating woman when you come in from a journey, which would render her forbidden to you. 鈥淏lessed shall you be when you go out鈥 means that those who emerge from you, i.e., your descendants, should be like you.

讜讗诪专 诇讛讜 专讘讬 讬讜讞谞谉 诇讗 讗诪专 讛讻讬 讗诇讗 讘专讜讱 讗转讛 讘注讬专 砖讬讛讗 讘讬转 讛讻住讗 住诪讜讱 诇砖讜诇讞谞讱 讗讘诇 讘讬转 讛讻谞住转 诇讗 讜专讘讬 讬讜讞谞谉 诇讟注诪讬讛 讚讗诪专 砖讻专 驻住讬注讜转 讬砖

And Rabbi Abba said to them: Rabbi Yo岣nan did not say this, but he interpreted the verse as follows: 鈥淏lessed shall you be in the city,鈥 means that there should be a bathroom near your table, but he did not refer to a synagogue. The Gemara adds: And Rabbi Yo岣nan conforms to his line of reasoning in this regard, as he says: There is a reward for the steps one takes to reach the location of a mitzva, and one who lives adjacent to a synagogue will not have the opportunity to earn this reward.

讘专讜讱 讗转讛 讘砖讚讛 砖讬讛讜 谞讻住讬讱 诪砖讜诇砖讬谉 砖诇讬砖 讘转讘讜讗讛 砖诇讬砖 讘讝讬转讬诐 讜砖诇讬砖 讘讙驻谞讬诐 讘专讜讱 讗转讛 讘讘讗讱 讜讘专讜讱 讗转讛 讘爪讗转讱 砖转讛讗 讬爪讬讗转讱 诪谉 讛注讜诇诐 讻讘讬讗转讱 诇注讜诇诐 诪讛 讘讬讗转讱 诇注讜诇诐 讘诇讗 讞讟讗 讗祝 讬爪讬讗转讱 诪谉 讛注讜诇诐 讘诇讗 讞讟讗

The Gemara returns to Rabbi Yo岣nan鈥檚 exposition of the verses: 鈥淏lessed shall you be in the field鈥 means that your property should be divided into thirds: One-third should be invested in grain, one-third in olives, and one-third in grapevines. 鈥淏lessed shall you be when you enter and blessed shall you be when you exit鈥 means that your exit from the world should be like your entry into the world: Just as your entry into the world was without sin, so too your exit from the world should be without sin.

诇讗 拽砖讬讗 讛讗 讚诪讛讚专 诇讬讛 砖讜专讗 讜专转拽讗 讛讗 讚诇讗 诪讛讚专 诇讬讛 砖讜专讗 讜专转拽讗

In any case, it is evident that Rav approves of one whose property is located near a city. How does this accord with his statement that there is concern for the evil eye when one鈥檚 field is viewed by people? The Gemara answers: This is not difficult. This statement is referring to a wall and an additional partition [ritka] that surround the plot and prevent it from being harmed by the evil eye. That statement is referring to a case where a wall and an additional partition do not surround it.

讜讛住讬专 讛壮 诪诪讱 讻诇 讞诇讬 讗诪专 专讘 讝讜 注讬谉 专讘 诇讟注诪讬讛 讚专讘 住诇讬拽 诇讘讬 拽讘专讬 注讘讚 诪讗讬 讚注讘讚 讗诪专 转砖注讬谉 讜转砖注讛 讘注讬谉 专注讛 讜讗讞讚 讘讚专讱 讗专抓

搂 The Gemara returns to expounding the themes of blessings and the evil eye. The Torah states: 鈥淎nd the Lord will take away from you all sickness鈥 (Deuteronomy 7:15). In interpreting this verse, Rav says: This verse is speaking about the evil eye. The Gemara comments: Rav conforms to his line of reasoning, as Rav went to a graveyard, and did what he did, i.e., he used an incantation to find out how those buried there died, and he said: Ninety-nine of these died by the evil eye, and only one died by entirely natural means.

讜砖诪讜讗诇 讗诪专 讝讛 讛专讜讞 砖诪讜讗诇 诇讟注诪讬讛 讚讗诪专 砖诪讜讗诇 讛讻诇 讘专讜讞 讜诇砖诪讜讗诇 讛讗 讗讬讻讗 讛专讜讙讬 诪诇讻讜转 讛谞讱 谞诪讬 讗讬 诇讗讜 讝讬拽讗 注讘讚讬 诇讛讜 住诪讗 讜讞讬讬

And Shmuel says: This term: 鈥淎ll sickness,鈥 refers to the wind. The Gemara comments: Shmuel conforms to his line of reasoning, as Shmuel says: Every injury suffered by people is due to the wind that enters wounds and bodily cavities. The Gemara asks: But according to Shmuel, aren鈥檛 there those executed by the monarchy and others killed by traumatic injury and not the wind? The Gemara responds: With regard to these too, were it not for the wind, they would prepare a medicine for those injured people and they would be healed and live, but the wind prevents this from happening.

专讘讬 讞谞讬谞讗 讗诪专 讝讜 爪讬谞讛 讚讗诪专 专讘讬 讞谞讬谞讗 讛讻诇 讘讬讚讬 砖诪讬诐 讞讜抓 诪爪谞讬诐 驻讞讬诐 砖谞讗诪专 爪谞讬诐 驻讞讬诐 讘讚专讱 注拽砖 砖讜诪专 谞驻砖讜 讬专讞拽 诪讛诐

Rabbi 岣nina says: This phrase: 鈥淎ll sickness,鈥 refers to the cold, as Rabbi 岣nina says: All occurrences that befall man are at the hands of Heaven, except for excess cold and heat, as it is stated: 鈥淐old and heat are on the path of the perverse; he who guards his soul shall keep far from them鈥 (Proverbs 22:5). This indicates that cold and heat are forms of harm caused by man, from which one can protect himself.

专讘讬 讬讜住讬 讘专 讞谞讬谞讗 讗诪专 讝讜 爪讜讗讛 讚讗诪专 诪专 爪讜讗转 讛讞讜讟诐 讜爪讜讗转 讛讗讜讝谉 专讜讘谉 拽砖讛 讜诪讬注讜讟谉 讬驻讛

Rabbi Yosei bar 岣nina says: This phrase: 鈥淎ll sickness,鈥 refers to excrement, as the Master says: With regard to excrement of the nose, i.e., mucous, and excrement of the ear, i.e., earwax, if a large amount is emitted, having much of it is harmful, but having a bit of it is beneficial.

专讘讬 讗诇注讝专 讗诪专 讝讜 诪专讛 转谞讬讗 谞诪讬 讛讻讬 诪讞诇讛 讝讜 诪专讛 讜诇诪讛 谞拽专讗 砖诪讛 诪讞诇讛 砖讛讬讗 诪讞诇讛 讻诇 讙讜驻讜 砖诇 讗讚诐 讚讘专 讗讞专 诪讞诇讛 砖砖诪讜谞讬诐 讜砖诇砖讛 讞诇讗讬诐 转诇讜讬谉 讘诪专讛 讜讻讜诇谉 驻转 砖讞专讬转 讘诪诇讞 讜拽讬转讜谉 砖诇 诪讬诐 诪讘讟诇转谉

Rabbi Elazar says: This term: 鈥淎ll sickness,鈥 refers to the gall bladder. The Gemara adds: This is also taught in a baraita: With regard to the term: 鈥淪ickness,鈥 this refers to the gall bladder. And why is the gall bladder called sickness? It is because it makes a person鈥檚 entire body ill. Alternatively, it is called sickness because eighty-three diseases, the numerical value of ma岣la, sickness, are dependent on the gall bladder. The Gemara comments: And with regard to all of them, consuming bread in the morning with salt and drinking a large jug of water negates their ill effects, as a simple morning meal is beneficial to the body.

转谞讜 专讘谞谉 砖诇砖讛 注砖专 讚讘专讬诐 谞讗诪专讜 讘驻转 砖讞专讬转 诪爪诇转 诪谉 讛讞诪讛 讜诪谉 讛爪谞讛 讜诪谉 讛讝讬拽讬谉 讜诪谉 讛诪讝讬拽讬谉 讜诪讞讻讬诪转 驻转讬 讜讝讜讻讛 讘讚讬谉 诇诇诪讜讚 转讜专讛 讜诇诇诪讚 讜讚讘专讬讜 谞砖诪注讬谉 讜转诇诪讜讚讜 诪转拽讬讬诐 讘讬讚讜

搂 The Gemara cites a related baraita: The Sages taught that thirteen matters of praise were stated with regard to a meal of bread eaten in the morning: It protects the diner from the heat, and from the cold, and from the winds, and from the harmful spirits; and it makes the simple wise, and one who consumes it will be victorious in judgment, he will merit to learn Torah and to teach it, and his statements are heard, and his study will remain in his possession.

讜讗讬谉 讘砖专讜 诪注诇讛 讛讘诇 讜谞讝拽拽 诇讗砖转讜 讜讗讬谞讜 诪转讗讜讛 诇讗砖讛 讗讞专转 讜讛讜专讙转 讻讬谞讛 砖讘讘谞讬 诪注讬诐 讜讬砖 讗讜诪专讬诐 讗祝 诪讜爪讬讗 讗转 讛拽谞讗讛 讜诪讻谞讬住 讗转 讛讗讛讘讛

In addition, his flesh does not generate excess sweat, and he engages in intercourse with his wife at the proper time, and he does not lust for another woman, and this meal is so advantageous that it even kills any louse in his intestines. And some say it even removes jealousy and brings in love. Since he is completely healthy, he is not inclined to be angered by others.

讗诪专 诇讬讛 专讘讛 诇专讘讗 讘专 诪专讬 诪谞讗 讛讗 诪讬诇转讗 讚讗诪专讬 讗讬谞砖讬 砖讬转讬谉 专讛讬讟讬 专讛讜讟 讜诇讗 诪讟讜 诇讙讘专讗 讚诪爪驻专讗 讻专讱 讜讗诪专讜 专讘谞谉 讛砖讻诐 讜讗讻讜诇 讘拽讬抓 诪驻谞讬 讛讞诪讛 讜讘讞讜专祝 诪驻谞讬 讛爪讬谞讛

In relation to the above baraita, Rabba said to Rava bar Mari: From where is this matter that people say derived: Sixty runners ran but could not catch the man who ate in the morning, and the Sages likewise said: Arise early and eat, in the summer due to the sun and in the winter due to the cold, so that one鈥檚 body should have the strength to withstand the climate.

讗诪专 诇讬讛 讚讻转讬讘 诇讗 讬专注讘讜 讜诇讗 讬爪诪讗讜 讜诇讗 讬讻诐 砖专讘 讜砖诪砖 诇讗 讬讻诐 砖专讘 讜砖诪砖 讻讬讜谉 讚诇讗 讬专注讘讜 讜诇讗 讬爪诪讗讜

Rava bar Mari said to him: It is derived from a verse, as it is written: 鈥淭hey shall not hunger nor thirst, neither shall the heat nor sun smite them鈥 (Isaiah 49:10). Why will the heat and the sun not smite them? Since they shall not hunger nor thirst, as they rose early to eat.

讗诪专 诇讬讛 讗转 讗诪专转 诇讬 诪讛转诐 讜讗谞讗 讗诪讬谞讗 诇讱 诪讛讻讗 讜注讘讚转诐 讗转 讛壮 讗诇讛讬讻诐 讜讘专讱 讗转 诇讞诪讱 讜讗转 诪讬诪讬讱 讜注讘讚转诐 讗转 讛壮 讗诇讛讬讻诐 讝讜 拽专讬讗转 砖诪注 讜转驻诇讛 讜讘专讱 讗转 诇讞诪讱 讜讗转 诪讬诪讬讱 讝讜 驻转 讘诪诇讞 讜拽讬转讜谉 砖诇 诪讬诐 诪讻讗谉 讜讗讬诇讱 讜讛住专转讬 诪讞诇讛 诪拽专讘讱

Rava said to him: You said to me that it is derived from there, but I say to you that it is derived from here, a different verse: 鈥淎nd you shall serve the Lord your God, and He will bless your bread and your water鈥 (Exodus 23:25), which he interprets as follows: 鈥淎nd you shall serve the Lord your God,鈥 this refers to the recitation of Shema and the Amida prayer, both of which constitute daily service of God. 鈥淎nd He will bless your bread and your water,鈥 this refers to bread with salt and a large jug of water consumed after morning prayers. From that point onward, the rest of the verse: 鈥淎nd I will take sickness away from your midst,鈥 will be fulfilled.

讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇专讘 讗讚讗 诪砖讜讞讗讛 诇讗 转讝诇讝诇 讘诪砖讞转讗 讚讻诇 驻讜专转讗 讜驻讜专转讗 讞讝讬 诇讻讜专讻诪讗 专讬砖拽讗 讗诪专 诇讬讛 专讘 讬讛讜讚讛 诇专讘 讗讚讗 诪砖讜讞讗讛 讗专讘注 讗诪讜转 讚讗谞讬讙专讗 讝诇讝诇 讘讛讜 讚讗谞讛专讗 诇讗 转诪砖讞谞讛讜 讻诇诇

Rav Yehuda said to Rav Adda the surveyor: Do not treat measuring lightly even for small areas of land, as each little bit is suitable for growing the cultivated [rishka] saffron, a very expensive product. Rav Yehuda further said to Rav Adda the surveyor: With regard to the four cubits measured adjacent to an irrigation channel, you may treat them lightly, and it is not necessary to provide an exact measurement of them when calculating the areas of fields. And as for the four cubits adjacent to a river, do not measure them at all, but simply estimate the size and include them in the larger measurement.

专讘 讬讛讜讚讛 诇讟注诪讬讛 讚讗诪专 专讘 讬讛讜讚讛 讗专讘注 讗诪讜转 讚讗谞讬讙专讗 诇讘谞讬 讗谞讬讙专讗 讚讗谞讛专讗 讚讻讜诇讬 注诇诪讗

The Gemara comments: In this regard, Rav Yehuda conforms to his line of reasoning, as Rav Yehuda says: The four cubits adjacent to a channel belong to the residents of the houses alongside the channel, while the four cubits adjacent to a river belong to everyone.

诪讻专讬讝 专讘讬 讗诪讬 诪诇讗 讻转驻讬 谞讙讚讬 讘转专讬 注讘专讬 谞讛专讗 拽讜爪讜 专讘 谞转谉 讘专 讛讜砖注讬讗 拽抓 砖讬转住专 讗诪转讗 讗转讜 注诇讬讛 讘谞讬 诪砖专讜谞讬讗 讚驻谞讜讛讜 讛讜讗 住讘专 讻专砖讜转 讛专讘讬诐 讜诇讗 讛讬讗 讛转诐 讘注讬谞谉 讻讜诇讬 讛讗讬 讛讻讗 诪砖讜诐 讗诪转讜讞讬 讗砖诇讬讛谉 讛讜讗 讻诪诇讗 讻转驻讬 谞讙讚讬 住讙讬

Rabbi Ami would announce: Cut down the trees along the width of the full shoulders of the pullers of the boat on both sides of the river so that the trees should not interfere with the pulling of the boats. The Gemara relates: Rav Natan bar Hoshaya instructed people to cut down sixteen cubits on each side of the river, and the residents of Mashronya came upon him and beat him for issuing this directive. The Gemara explains: He holds that any pathway must be made as wide as like a public domain, which is sixteen cubits wide. But that is not so, as there, in the case of a public domain, we do require that much space; here, however, the space is necessary needs to be only enough to enable the stretching of the ropes to pull the boats. Therefore, the width of the full shoulders of the pullers is the sufficient measure of space needed in order not to interfere with the pulling of the boats.

专讘讛 讘专 专讘 讛讜谞讗 讛讜讛 诇讬讛 讛讛讜讗 讗讘讗 讗讙讜讚讗 讚谞讛专讗 讗诪专讜 诇讬讛 谞讬拽讜抓 诪专 讗诪专 诇讛讜 拽讜爪讜 注讬诇讗讬 讜转转讗讬 讜讛讚专 谞讬拽讜抓 讗谞讗 讛讬讻讬 注讘讬讚 讛讻讬 讜讛讻转讬讘 讛转拽讜砖砖讜 讜拽讜砖讜 讜讗诪专 专讬砖 诇拽讬砖 拽砖讜讟 注爪诪讱 讜讗讞专 讻讱 拽砖讜讟 讗讞专讬诐

The Gemara relates another incident: Rabba bar Rav Huna had a certain forest on the bank of a river. They said to him: Let the Master cut down the trees on the riverbank in accordance with the above statement. Rabba bar Rav Huna said to them: Let those above and below me along the river cut down their trees first, and then I will cut down my trees. I will achieve nothing by cutting down my trees on my own. The Gemara asks: How can he do so, i.e., wait for others to act? But isn鈥檛 it written: 鈥淕ather yourselves together, and gather [hitkosheshu vakoshu]鈥 (Zephaniah 2:1), and Reish Lakish says concerning this: Adorn [keshot] yourself and afterward adorn others. Therefore, one must first perform the required action himself before offering advice to others.

讛转诐 讗讘讗 讚讘讬 驻专讝拽 专讜驻讬诇讗 讛讜讛 讜讗诪专 讗讬 拽讬讬爪讜 拽讬讬爪谞讗 讜讗讬 诇讗 拽讬讬爪讜 讗诪讗讬 讗讬拽讜抓 讚讗讬 诪诪转讞讬 诇讛讜 讗砖诇讬讬讛讜 诪住转讙讬 诇讛讜

The Gemara responds: There it was the forest of the house of Parzak, the general, and it was obvious that they would pay no attention to a Jewish scholar. Rabba bar Rav Huna therefore said: If the workers of the Persian officer cut down, I will cut down as well, and if they do not cut down, why should I cut down for no purpose? Since if the pullers can stretch their ropes they can go along this side of the river,

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