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Today's Daf Yomi

February 26, 2019 | 讻状讗 讘讗讚专 讗壮 转砖注状讟

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Chullin 91

The gemara聽brings various sources in order to assess that when Rabbi Yehuda holds that the sciatic nerve that is forbidden is the right and not the left is it because he is certain it is the right or is out of uncertainty. Various drashot are brought from the Yaakov wrestling with the angel story as well as the story of Yaakov’s dream of angels going up and down the ladder.


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专讘 讗砖讬 讗诪专 诇讗 谞爪专讻讗 讗诇讗 诇砖诪谞讜 讚转谞讬讗 砖诪谞讜 诪讜转专 讜讬砖专讗诇 拽讚讜砖讬诐 谞讛讙讜 讘讜 讗讬住讜专

Rav Ashi said: The mishna鈥檚 ruling that the sinews must be burned is necessary only with regard to the fat around the sciatic nerve, as it is taught in a baraita: The fat around the sciatic nerve is permitted by Torah law, but the Jewish people are holy and treated it as forbidden. Since it is permitted by Torah law, it has the status of sacrificial meat and may not be simply discarded. Nevertheless, since the Jewish people treat it as forbidden, they do not eat it even from the Paschal offering, despite the mitzva to eat that offering in its entirety. Therefore, it is left until after the time when the meat may be eaten and it is burned as leftover sacrificial meat.

专讘讬谞讗 讗诪专 诇讗 谞爪专讻讗 讗诇讗 诇讻讚专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 砖谞讬 讙讬讚讬谉 讛谉 驻谞讬诪讬 住诪讜讱 诇注爪诐 讗住讜专 讜讞讬讬讘讬谉 注诇讬讜 讞讬爪讜谉 住诪讜讱 诇讘砖专 讗住讜专 讜讗讬谉 讞讬讬讘讬谉 注诇讬讜

Ravina said: The mishna鈥檚 statement is necessary only with regard to the outer nerve, and it is in accordance with that which Rav Yehuda said that Shmuel said. As Rav Yehuda said that Shmuel said: There are two nerves included in the prohibition of the sciatic nerve. The inner nerve that is next to the bone is forbidden by Torah law, and one is liable to be flogged for eating it. The outer nerve that is next to the flesh is forbidden by rabbinic law, and therefore one is not liable to be flogged for eating it. In the case of a Paschal offering, since the outer nerve is permitted by Torah law, it assumes the status of leftover sacrificial meat when it is not eaten.

转讗 砖诪注 讗讻诇 诪讝讛 讻讝讬转 讜诪讝讛 讻讝讬转 住讜驻讙 砖诪讜谞讬诐 专讘讬 讬讛讜讚讛 讗讜诪专 讗讬谞讜 住讜驻讙 讗诇讗 讗专讘注讬诐

The Gemara suggests: Come and hear another resolution to the dilemma about Rabbi Yehuda鈥檚 statement, from a mishna (96a): If one ate an olive-bulk from this sciatic nerve of the right leg and an olive-bulk from that sciatic nerve of the left leg, he incurs eighty lashes. Rabbi Yehuda says: He incurs only forty lashes.

讗讬 讗诪专转 讘砖诇诪讗 诪讬驻砖讟 驻砖讬讟讗 诇讬讛 砖驻讬专 讗诇讗 讗讬 讗诪专转 住驻讜拽讬 诪住驻拽讗 诇讬讛 讛讜讬讗 诇讛 讛转专讗转 住驻拽 讜砖诪注讬谞谉 诇讬讛 诇专讘讬 讬讛讜讚讛 讚讗诪专 讛转专讗转 住驻拽 诇讗 砖诪讛 讛转专讗讛

Granted, if you say it is obvious to Rabbi Yehuda that the sciatic nerve of the right thigh is the one forbidden by Torah law, it is well. But if you say he is uncertain, why would he hold that one incurs any lashes? When the individual is forewarned not to partake of each sciatic nerve, which is necessary in order to be liable for incurring lashes, it is an uncertain forewarning, and we have heard about Rabbi Yehuda that he said: An uncertain forewarning is not characterized as forewarning.

讚转谞讬讗 讛讻讛 讗转 讝讛 讜讞讝专 讜讛讻讛 讗转 讝讛 拽诇诇 讗转 讝讛 讜讞讝专 讜拽诇诇 讗转 讝讛 讛讻讛 砖谞讬讛诐 讘讘转 讗讞转 讗讜 砖拽诇诇 砖谞讬讛诐 讘讘转 讗讞转 讞讬讬讘 专讘讬 讬讛讜讚讛 讗讜诪专 讘讘转 讗讞转 讞讬讬讘 讘讝讛 讗讞专 讝讛 驻讟讜专

As it is taught in a baraita: If one is uncertain which of two men is his father and he struck this one and then struck that one, or cursed this one and then cursed that one, or struck both of them simultaneously, or cursed both of them simultaneously, he is liable to receive the death penalty, as he certainly struck or cursed his father. Rabbi Yehuda says: If he struck or cursed both of them simultaneously he is liable, provided he was forewarned that his action will certainly render him liable to receive the death penalty. But if he struck or cursed them one after the other he is exempt. Apparently, Rabbi Yehuda is of the opinion that one is not punished after uncertain forewarning; since in this case it is impossible to determine which of them is the father, inevitably each forewarning is uncertain. Similarly, if Rabbi Yehuda is uncertain which sciatic nerve is forbidden by Torah law, he should hold that since the forewarning before eating either sciatic nerve is uncertain, one who consumes both should be exempt.

讛讗讬 转谞讗 住讘专 诇讛 讻讗讬讚讱 转谞讗 讚专讘讬 讬讛讜讚讛 讚讗诪专 讛转专讗转 住驻拽 砖诪讛 讛转专讗讛

The Gemara answers: This tanna of that mishna, on 96a, holds in accordance with the opinion of another tanna with regard to the opinion of Rabbi Yehuda, who said that Rabbi Yehuda holds that an uncertain forewarning is characterized as forewarning.

讚转谞讬讗 诇讗 转讜转讬专讜 诪诪谞讜 注讚 讘拽专 讜讙讜壮 讘讗 讛讻转讜讘 诇讬转谉 注砖讛 讗讞专 诇讗 转注砖讛 诇讜诪专 砖讗讬谉 诇讜拽讬谉 注诇讬讜 讚讘专讬 专讘讬 讬讛讜讚讛

As it is taught in a baraita: The verse states with regard to the Paschal offering: 鈥淎nd you shall not leave any of it until morning; but that which remains of it until morning you shall burn with fire鈥 (Exodus 12:10). The verse comes to provide a positive mitzva to burn the leftover meat after it has taught a prohibition against leaving it over, to say that one is not flogged for violation of the prohibition; this is the statement of Rabbi Yehuda. Rabbi Yehuda holds that one is not flogged for any transgression that can be rectified by the performance of a positive mitzva.

专讘讬 讬注拽讘 讗讜诪专 诇讗 诪谉 讛砖诐 讛讜讗 讝讛 讗诇讗 诪砖讜诐 讚讛讜讛 诇讗讜 砖讗讬谉 讘讜 诪注砖讛 讜讻诇 诇讗讜 砖讗讬谉 讘讜 诪注砖讛 讗讬谉 诇讜拽讬谉 注诇讬讜

Rabbi Ya鈥檃kov says: This, the halakha that one is not flogged, is not for that reason. Rather, it is because leaving over sacrificial meat is a prohibition that does not involve an action, as one violates the prohibition through failure to take action, and concerning any prohibition that does not involve an action, one is not flogged for its violation. The forewarning one could receive for this transgression is an uncertain one, because witnesses who forewarn the individual cannot be certain until daybreak that he will leave it over. Nevertheless, this baraita indicates that if not for the fact that leaving over sacrificial meat can be rectified by a positive mitzva, Rabbi Yehuda would hold that one is flogged for leaving over sacrificial meat.

转讗 砖诪注 讗讻诇 砖谞讬 讙讬讚讬谉 诪砖转讬 讬专讻讜转 诪砖转讬 讘讛诪讜转 住讜驻讙 砖诪讜谞讬诐 专讘讬 讬讛讜讚讛 讗讜诪专 讗讬谞讜 住讜驻讙 讗诇讗 讗专讘注讬诐

The Gemara suggests: Come and hear a resolution of the uncertainty with regard to the opinion of Rabbi Yehuda from a baraita: If one ate two sciatic nerves from two thighs of two different animals, he incurs eighty lashes. Rabbi Yehuda says: He incurs only forty lashes.

诪讚拽讗诪专 诪砖转讬 讬专讻讜转 诪砖转讬 讘讛诪讜转 驻砖讬讟讗 讚转专讜讬讬讛讜 诇讗讬住讜专讗 讜诇专讘讬 讬讛讜讚讛 讗讬爪讟专讬讱 砖诪注 诪讬谞讛 诪讬驻砖讟 驻砖讬讟讗 诇讬讛 砖诪注 诪讬谞讛

The Gemara comments: From the fact that the first tanna said that he was referring to two thighs of two different animals, it is obvious that he meant they were both from the right thigh, because if one were from the right thigh and one were from the left thigh it would not matter if they were from two different animals or from the same animal. Consequently, both sciatic nerves are definitely forbidden by Torah law, and according to the first tanna one incurs eighty lashes for eating them. And it was necessary to teach that according to Rabbi Yehuda one incurs only forty lashes, as will be explained. Conclude from this baraita that it is obvious to Rabbi Yehuda that it is the sciatic nerve of the right thigh that is forbidden by Torah law. The Gemara affirms: Conclude from it that this is Rabbi Yehuda鈥檚 opinion.

讜讗讬 驻砖讬讟讗 诇讬讛 讗诪讗讬 住讜驻讙 讗专讘注讬诐 讜转讜 诇讗 诇讬诇拽讬 砖诪讜谞讬诐 讛讻讗 讘诪讗讬 注住拽讬谞谉 讻讙讜谉 讚诇讬转 讘讜 讻讝讬转 讚转谞讬讗 讗讻诇讜 讜讗讬谉 讘讜 讻讝讬转 讞讬讬讘 专讘讬 讬讛讜讚讛 讗讜诪专 注讚 砖讬讛讗 讘讜 讻讝讬转

The Gemara seeks to clarify the baraita: But if it is obvious to Rabbi Yehuda that the sciatic nerve from the right thigh is prohibited by Torah law, why does he incur forty lashes and nothing more? Let him be flogged eighty times. The Gemara answers: Here we are dealing with a case where the volume of one of the sciatic nerves is not an olive-bulk, and Rabbi Yehuda holds that in such a case one is not flogged for its consumption. As it is taught in a baraita: If one ate the entire sciatic nerve and its volume is not an olive-bulk, he is nevertheless liable to be flogged, because he ate a complete, natural unit of forbidden food. Rabbi Yehuda says: He is not liable unless it has a volume of at least an olive-bulk.

讜讟注诪讗 诪讗讬 讗诪专 专讘讗 讗诪专 拽专讗 讛讬专讱 讛诪讬讜诪谞转 砖讘讬专讱

The Gemara asks: And what is the reason that Rabbi Yehuda holds that only the sciatic nerve of the right thigh is forbidden by Torah law? Rava said that it is because the verse states: 鈥淭herefore the children of Israel eat not the sciatic nerve that is upon the spoon of the thigh鈥 (Genesis 32:33). The definite article indicates that this is referring to the most important thigh.

讜专讘谞谉 讛讛讜讗 讚驻砖讬讟 讗讬住讜专讬讛 讘讻讜诇讬讛 讬专讱 诇讗驻讜拽讬 讞讬爪讜谉 讚诇讗

And the Rabbis, who hold that the sciatic nerves of both the right and left thighs are forbidden by Torah law, explain the definite article as teaching that the prohibition applies to the one whose prohibition spreads through the entire thigh, i.e., the inner nerve. This serves to exclude the outer nerve, which is not prohibited by Torah law.

讜专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗诪专 讗诪专 拽专讗 讘讛讗讘拽讜 注诪讜 讻讗讚诐 砖讞讜讘拽 讗转 讞讘讬专讜 讜讬讚讜 诪讙注转 诇讻祝 讬诪讬谞讜 砖诇 讞讘讬专讜

And Rabbi Yehoshua ben Levi said that Rabbi Yehuda holds that the sciatic nerve of the right thigh is forbidden because the verse states: 鈥淎nd when he saw that he could not prevail against him, he touched the spoon of his thigh; and the spoon of Jacob鈥檚 thigh was strained, as he wrestled with him鈥 (Genesis 32:26). The angel grappled with Jacob like a man who hugs another in order to throw him to the ground, and his hand reaches to the spoon of the right thigh of the other.

专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 讻讙讜讬 谞讚诪讛 诇讜 讚讗诪专 诪专 讬砖专讗诇 砖谞讟驻诇 诇讜 讙讜讬 讘讚专讱 讟讜驻诇讜 诇讬诪讬谞讜

Rabbi Shmuel bar Na岣ani says: The angel appeared to him as a gentile, as the Master said: A Jew who is joined by a gentile on the road and continues his travels with him should position the gentile to his right, close to one鈥檚 dominant hand. This allows the Jew to defend himself against any potential attack. Since Jacob followed this practice, it was therefore Jacob鈥檚 right thigh that the angel touched.

专讘 砖诪讜讗诇 讘专 讗讞讗 拽诪讬讛 讚专讘 驻驻讗 诪砖诪讬讛 讚专讘讗 讘专 注讜诇讗 讗诪专 讻转诇诪讬讚 讞讻诐 谞讚诪讛 诇讜 讚讗诪专 诪专 讛诪讛诇讱 诇讬诪讬谉 专讘讜 讛专讬 讝讛 讘讜专

Rav Shmuel bar A岣 said before Rav Pappa in the name of Rava bar Ulla that the angel appeared to Jacob as a Torah scholar, and therefore Jacob positioned the angel on his right side, as the Master said: One who walks to the right of his teacher is an ignoramus, in that he does not know how to act with good manners. Consequently, it was Jacob鈥檚 right thigh that the angel touched.

讜专讘谞谉 诪讗讞讜专讬讛 讗转讗 讜谞砖讬讬讛 讘转专讜讬讬讛讜

And the Rabbis, who hold that the sciatic nerves of both thighs are forbidden, understand that the angel came from behind Jacob and hit him on both thighs.

讜专讘谞谉 讛讗讬 讘讛讗讘拽讜 注诪讜 诪讗讬 讚专砖讬 讘讬讛 诪讘注讬 诇讬讛 诇讻讗讬讚讱 讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪诇诪讚 砖讛注诇讜 讗讘拽 诪专讙诇讜转诐 注讚 讻住讗 讛讻讘讜讚 讻转讬讘 讛讻讗 讘讛讗讘拽讜 注诪讜 讜讻转讬讘 讛转诐 讜注谞谉 讗讘拽 专讙诇讬讜

The Gemara asks: And the Rabbis, what do they derive from this phrase: 鈥淎s he wrestled with him鈥 (Genesis 32:26)? The Gemara answers: They require it for the other interpretation of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: This teaches that the dust [avak] from their feet ascended to the throne of glory. It is written here: 鈥淎s he wrestled [behe鈥檃vko] with him,鈥 and it is written there in a description of how God will punish the wicked: 鈥淭he Lord, in the whirlwind and in the storm is His way, and the clouds are the dust of His feet鈥 (Nahum 1:3).

讜讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诇诪讛 谞拽专讗 砖诪讜 讙讬讚 讛谞砖讛 砖谞砖讛 诪诪拽讜诪讜 讜注诇讛 讜讻谉 讛讜讗 讗讜诪专 谞砖转讛 讙讘讜专转诐 讛讬讜 诇谞砖讬诐

搂 The Gemara cites another statement of Rabbi Yehoshua ben Levi concerning the sciatic nerve: And Rabbi Yehoshua ben Levi says: Why is its name called sciatic nerve [gid hanashe]? It is because the sciatic nerve left [nasha] its place and rose. And similarly the verse says: 鈥淭he mighty men of Babylon have ceased to fight, they remain in their strongholds; their might has left [nashata], they are become as women鈥 (Jeremiah 51:30).

讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 诪讗讬 讚讻转讬讘 讚讘专 砖诇讞 讘讬注拽讘 讜谞驻诇 讘讬砖专讗诇 讚讘专 砖诇讞 讘讬注拽讘 讝讛 讙讬讚 讛谞砖讛 讜谞驻诇 讘讬砖专讗诇 砖驻砖讟 讗讬住讜专讜 讘讻诇 讬砖专讗诇

The Gemara continues with other expositions pertaining to the sciatic nerve. Rabbi Yosei, son of Rabbi 岣nina, said: What is the meaning of that which is written: 鈥淭he Lord sent a word to Jacob, and it has fallen upon Israel鈥 (Isaiah 9:7)? 鈥淗e sent a word to Jacob鈥; this is a reference to the sciatic nerve. 鈥淎nd it has fallen upon Israel鈥; this teaches that its prohibition has been extended to the entire Jewish people.

讜讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 诪讗讬 讚讻转讬讘 讜讟讘讞 讟讘讞 讜讛讻谉 驻专注 诇讛谉 讘讬转 讛砖讞讬讟讛 讜讛讻谉 讟讜诇 讙讬讚 讛谞砖讛 讘驻谞讬讛诐 讻诪讗谉 讚讗诪专 讙讬讚 讛谞砖讛 谞讗住专 诇讘谞讬 谞讞

And Rabbi Yosei, son of Rabbi 岣nina, also said: What is the meaning of that which is written: 鈥淎nd when Joseph saw Benjamin with them, he said to the steward of his house: Bring the men into the house, and slaughter the animals, and prepare the meat; for the men shall dine with me at noon鈥 (Genesis 43:16)? Joseph commanded his steward: Expose the place of the slaughter on the neck of the animal to them so that the brothers will know that it is being slaughtered correctly. 鈥淎nd prepare鈥 teaches that Joseph instructed the steward to remove the sciatic nerve in their presence so that the brothers would know that it had been fully removed. The Gemara comments that this opinion is according to the one who said that the sciatic nerve was forbidden to the children of Jacob even before the Torah was given, when they still had the status of descendants of Noah.

讜讬讜转专 讬注拽讘 诇讘讚讜 讗诪专 专讘讬 讗诇注讝专 砖谞砖转讬讬专 注诇 驻讻讬谉 拽讟谞讬诐 诪讻讗谉 诇爪讚讬拽讬诐 砖讞讘讬讘 注诇讬讛诐 诪诪讜谞诐 讬讜转专 诪讙讜驻诐 讜讻诇 讻讱 诇诪讛 诇驻讬 砖讗讬谉 驻讜砖讟讬谉 讬讚讬讛谉 讘讙讝诇

The Gemara returns to the verse of Jacob wrestling with the angel. The verse states: 鈥淎nd Jacob was left alone; and a man wrestled with him until the breaking of the day鈥 (Genesis 32:25). Rabbi Elazar says: The reason Jacob remained alone was that he remained to collect some small pitchers that had been left behind. From here it is derived that the possessions of the righteous are dearer to them than their bodies. And why do they care so much about their possessions? It is because they do not stretch out their hands to partake of stolen property.

讜讬讗讘拽 讗讬砖 注诪讜 注讚 注诇讜转 讛砖讞专 讗诪专 专讘讬 讬爪讞拽 诪讻讗谉 诇转诇诪讬讚 讞讻诐 砖诇讗 讬爪讗 讬讞讬讚讬 讘诇讬诇讛 专讘讬 讗讘讗 讘专 讻讛谞讗 讗诪专 诪讛讻讗

The verse states: 鈥淎nd a man wrestled with him until the breaking of the day.鈥 Rabbi Yitz岣k says: From here it is derived that a Torah scholar should not go out of his house alone at night, as Jacob went out alone at night and was injured. Rabbi Abba bar Kahana said that the source for this instruction is from here:

讛谞讛 讛讜讗 讝专讛 讗转 讙专谉 讛砖注专讬诐

鈥淎nd now is there not Boaz our kinsman, whose maidens you were with? Behold, he winnows barley tonight in the threshing floor鈥nd it shall be, when he lies down, that you shall mark the place where he shall lie鈥 (Ruth 3:2鈥3). This teaches that the reason Boaz did not return home from the threshing floor was that a Torah scholar should not go out alone at night.

专讘讬 讗讘讛讜 讗诪专 诪讛讻讗 讜讬砖讻诐 讗讘专讛诐 讘讘拽专 讜讬讞讘砖 讗转 讜讙讜壮

Rabbi Abbahu said that the source is from here: 鈥淎nd Abraham rose early in the morning, and saddled his donkey, and took two of his young men with him and Isaac his son; and he split the wood for the burnt offering, and rose up, and went to the place that God had told him鈥 (Genesis 22:3). The fact that Abraham waited until morning and did not set off at night, even though others were traveling with him, indicates that a Torah scholar should not go out at night at all, and certainly not alone.

讜专讘谞谉 讗诪专讬 诪讛讻讗 诇讱 谞讗 专讗讛 讗转 砖诇讜诐 讗讞讬讱 讜讗转 砖诇讜诐 讜讙讜壮

And the Rabbis say that the source is from here, the verse that describes when Jacob sent Joseph to his brothers: 鈥淎nd he said to him: Go now, see whether it is well with you brothers and well with the flock; and bring me back word. So he sent him out of the valley of Hebron, and he came to Shechem鈥 (Genesis 37:14). The verse indicates that Jacob sent Joseph at a time when he could see his brothers, i.e., during the day. This shows that a Torah scholar should not go out alone at night.

专讘 讗诪专 诪讛讻讗 讜讬讝专讞 诇讜 讛砖诪砖

Rav said that the source is from here: 鈥淎nd the sun rose for him as he passed over Peniel, and he limped upon his thigh鈥 (Genesis 32:32). This indicates that Jacob remained where he was all night and left in the morning, because a Torah scholar should not go out alone at night.

讗诪专 专讘讬 注拽讬讘讗 砖讗诇转讬 讗转 专讘谉 讙诪诇讬讗诇 讜讗转 专讘讬 讬讛讜砖注 讘讗讬讟诇讬讝 砖诇 讗讬诪讗讜诐 砖讛诇讻讜 诇讬拽讞 讘讛诪讛 诇诪砖转讛 讘谞讜 砖诇 专讘谉 讙诪诇讬讗诇 讻转讬讘 讜讬讝专讞 诇讜 讛砖诪砖 讜讻讬 砖诪砖 诇讜 诇讘讚 讝专讞讛 讜讛诇讗 诇讻诇 讛注讜诇诐 讝专讞讛

The Gemara cites an incident involving the final verse cited above. Rabbi Akiva says: I asked the following question of Rabban Gamliel and Rabbi Yehoshua in the meat market [be鈥檌tliz] of the town Emmaus, where they went to purchase an animal for the wedding feast of Rabban Gamliel鈥檚 son: It is written in the verse: 鈥淎nd the sun shone for him when he passed Peniel, and he limped upon his thigh鈥 (Genesis 32:32). But did the sun shine only for him? Didn鈥檛 it shine for the entire world?

讗诪专 专讘讬 讬爪讞拽 砖诪砖 讛讘讗讛 讘注讘讜专讜 讝专讞讛 讘注讘讜专讜 讚讻转讬讘 讜讬爪讗 讬注拽讘 诪讘讗专 砖讘注 讜讬诇讱 讞专谞讛 讜讻转讬讘 讜讬驻讙注 讘诪拽讜诐 讻讬 诪讟讗 诇讞专谉 讗诪专 讗驻砖专 注讘专转讬 注诇 诪拽讜诐 砖讛转驻诇诇讜 讗讘讜转讬 讜讗谞讬 诇讗 讛转驻诇诇转讬 讻讚 讬讛讬讘 讚注转讬讛 诇诪讬讛讚专 拽驻爪讛 诇讬讛 讗专注讗 诪讬讚 讜讬驻讙注 讘诪拽讜诐

Rabbi Yitz岣k says: The verse means that the sun, which set early exclusively for him, also shone early exclusively for him in order to rectify the disparity created by the premature sunset. The Gemara explains when the sun set early for him: As it is written: 鈥淎nd Jacob went out from Beersheba and went toward Haran鈥 (Genesis 28:10). And it is written thereafter: 鈥淎nd he encountered the place, and he slept there, because the sun had set鈥 (Genesis 28:11). When Jacob arrived at Haran, he said: Is it possible that I passed a place where my fathers prayed and I did not pray there? When he set his mind to return, the land contracted for him. Immediately the verse states: 鈥淎nd he encountered the place,鈥 indicating that he arrived there miraculously.

讻讚 爪诇讬 讘注讬 诇诪讬讛讚专 讗诪专 讛拽讚讜砖 讘专讜讱 讛讜讗 爪讚讬拽 讝讛 讘讗 诇讘讬转 诪诇讜谞讬 讜讬驻讟专 讘诇讗 诇讬谞讛 诪讬讚 讘讗 讛砖诪砖

When he had finished praying and he wanted to return to Haran, the Holy One, Blessed be He, said: This righteous man came to my lodging place and he will depart without remaining overnight? Immediately, the sun set before its proper time so that Jacob would stay overnight in that place.

讻转讬讘 讜讬拽讞 诪讗讘谞讬 讛诪拽讜诐 讜讻转讬讘 讜讬拽讞 讗转 讛讗讘谉 讗诪专 专讘讬 讬爪讞拽 诪诇诪讚 砖谞转拽讘爪讜 讻诇 讗讜转谉 讗讘谞讬诐 诇诪拽讜诐 讗讞讚 讜讻诇 讗讞转 讜讗讞转 讗讜诪专转 注诇讬 讬谞讬讞 爪讚讬拽 讝讛 专讗砖讜 转谞讗 讜讻讜诇谉 谞讘诇注讜 讘讗讞讚

The Gemara cites another exposition of Rabbi Yitz岣k to explain an apparent contradiction between two verses pertaining to this incident. It is written: 鈥淎nd he took of the stones of the place, and placed them under his head, and lay down in that place to sleep鈥 (Genesis 28:11). And it is written: 鈥淎nd Jacob rose up early in the morning, and he took the stone that he had placed under his head, and set it up for a pillar, and poured oil upon the top of it鈥 (Genesis 28:18). The first verse indicates that Jacob took several stones, whereas the latter verse indicates that he took only one stone. Rabbi Yitz岣k says: This teaches that all those stones gathered to one place and each one said: Let this righteous man place his head upon me. And it was taught: And all of them were absorbed into one large rock.

讜讬讞诇诐 讜讛谞讛 住诇诐 诪爪讘 讗专爪讛 转谞讗 讻诪讛 专讞讘讜 砖诇 住讜诇诐 砖诪讜谞转 讗诇驻讬诐 驻专住讗讜转 讚讻转讬讘 讜讛谞讛 诪诇讗讻讬 讗诇讛讬诐 注诇讬诐 讜讬专讚讬诐 讘讜 注诇讬诐 砖谞讬诐 讜讬专讚讬诐 砖谞讬诐 讜讻讬 驻讙注讜 讘讛讚讬 讛讚讚讬 讛讜讜 诇讛讜 讗专讘注讛

The Gemara expounds other verses pertaining to the same incident. The verse states: 鈥淎nd he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it鈥 (Genesis 28:12). It was taught: How wide was the ladder? It was eight thousand parasangs [parsaot], as it is written: 鈥淎nd behold the angels of God ascending and descending on it.鈥 The word 鈥渁scending [olim],鈥 written in plural, indicates that there were two angels ascending simultaneously. Likewise, the term 鈥渁nd descending [veyordim],鈥 also in the plural, indicates that two angels were descending simultaneously. And when they met one another they were a total of four in one place, so the ladder must have been wide enough to accommodate four angels.

讜讻转讬讘 讘讬讛 讘诪诇讗讱 讜讙讜讬转讜 讻转专砖讬砖 讜讙诪讬专讬 讚转专砖讬砖 转专讬 讗诇驻讬 驻专住讬 讛讜讜

And it is written in a verse with regard to an angel: 鈥淗is body was like Tarshish鈥 (Daniel 10:6). And it is learned as a tradition that the city of Tarshish was two thousand parasangs. Consequently, in order to accommodate four angels, the ladder must have been eight thousands parasangs wide.

转谞讗 注讜诇讬谉 讜诪住转讻诇讬谉 讘讚讬讜拽谞讜 砖诇 诪注诇讛 讜讬讜专讚讬谉 讜诪住转讻诇讬谉 讘讚讬讜拽谞讜 砖诇 诪讟讛 讘注讜 诇住讻讜谞讬讛 诪讬讚 讜讛谞讛 讛壮 谞爪讘 注诇讬讜 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讗诇诪诇讗 诪拽专讗 讻转讜讘 讗讬 讗驻砖专 诇讗诪专讜 讻讗讚诐 砖诪谞讬祝 注诇 讘谞讜

It was taught that the angels were ascending and gazing at the image of [bidyokeno] Jacob above, engraved on the Throne of Glory, and descending and gazing at his image below. The angels subsequently became jealous of Jacob, and wanted to endanger his life. Immediately Jacob received divine protection, as the verse states: 鈥淎nd behold, the Lord stood over him鈥 (Genesis 28:13). Rabbi Shimon ben Lakish says: Were it not written in a verse it would be impossible to utter it, in deference to God, since it describes God as standing over Jacob to protect him from the angels like a man who waves a fan over his son to cool him down.

讛讗专抓 讗砖专 讗转讛 砖讻讘 注诇讬讛 讜讙讜壮 诪讗讬 专讘讜转讬讛 讗诪专 专讘讬 讬爪讞拽 诪诇诪讚 砖拽驻诇讛 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讻诇 讗专抓 讬砖专讗诇 讜讛谞讬讞讛 转讞转 讬注拽讘 讗讘讬谞讜 砖转讛讗 谞讜讞讛 诇讬讻讘砖 诇讘谞讬讜

The Gemara explains another verse from Jacob鈥檚 dream. 鈥淎nd behold, the Lord stood over him and said: I am the Lord, the God of Abraham your father and the God of Isaac. The land upon which you lie, to you will I give it, and to your seed鈥 (Genesis 28:13). The Gemara asks: What is the greatness of this promise, i.e., why is it expressed in this way despite the fact that in a literal sense Jacob was lying on a very small amount of land? Rabbi Yitz岣k says: This teaches that the Holy One, Blessed be He, folded up the entirety of Eretz Yisrael and placed it under Jacob, our patriarch, so that it would be easy for his children to conquer.

讜讬讗诪专 砖诇讞谞讬 讻讬 注诇讛 讛砖讞专 讗诪专 诇讜 讙谞讘 讗转讛 讗讜 拽讜讘讬讜住讟讜住 讗转讛 砖诪转讬讬专讗 诪谉 讛砖讞专 讗诪专 诇讜 诪诇讗讱 讗谞讬 讜诪讬讜诐 砖谞讘专讗转讬 诇讗 讛讙讬注 讝诪谞讬 诇讜诪专 砖讬专讛 注讚 注讻砖讬讜

The Gemara returns to the verses that describe Jacob wrestling with the angel. 鈥淎nd he said: Let me go, for the dawn has risen. And he said: I will not let you go until you bless me鈥 (Genesis 32:27). Jacob said to the angel: Are you a thief, or are you a gambler [kuveyustus], who is afraid of dawn? The angel said to him: I am an angel, and from the day I was created my time to recite a song before God has not arrived, until now. Now I must ascend so that I can sing songs of praise to God.

诪住讬讬注 诇讬讛 诇专讘 讞谞谞讗诇 讗诪专 专讘 讚讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 砖诇砖 讻转讜转 砖诇 诪诇讗讻讬 讛砖专转 讗讜诪专讜转 砖讬专讛 讘讻诇 讬讜诐 讗讞转 讗讜诪专转 拽讚讜砖 讜讗讞转 讗讜诪专转 拽讚讜砖 讜讗讞转 讗讜诪专转 拽讚讜砖 讛壮 爪讘讗讜转

The Gemara comments: This supports the opinion of Rav 岣nanel when he related what Rav said. As Rav 岣nanel said that Rav said: Three groups of ministering angels recite a song every day from the verse 鈥淗oly, holy, holy is the Lord鈥; one says: 鈥淗oly,鈥 and another one says: 鈥淗oly,鈥 and another one says: 鈥淗oly is the Lord of hosts; the whole earth is full of His glory鈥 (Isaiah 6:3).

诪讬转讬讘讬 讞讘讬讘讬谉 讬砖专讗诇 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 讬讜转专 诪诪诇讗讻讬 讛砖专转 砖讬砖专讗诇 讗讜诪专讬诐 砖讬专讛 讘讻诇 砖注讛 讜诪诇讗讻讬 讛砖专转 讗讬谉 讗讜诪专讬诐 砖讬专讛 讗诇讗 驻注诐 讗讞转 讘讬讜诐 讜讗诪专讬 诇讛 驻注诐 讗讞转 讘砖讘转 讜讗诪专讬 诇讛 驻注诐 讗讞转 讘讞讜讚砖 讜讗诪专讬 诇讛 驻注诐 讗讞转 讘砖谞讛 讜讗诪专讬 诇讛 驻注诐 讗讞转 讘砖讘讜注 讜讗诪专讬 诇讛 驻注诐 讗讞转 讘讬讜讘诇 讜讗诪专讬 诇讛 驻注诐 讗讞转 讘注讜诇诐

The Gemara raises an objection from the following baraita: The Jewish people are more dear to the Holy One, Blessed be He, than the ministering angels, as the Jewish people may recite a song of praise to God at any time, but ministering angels recite a song of praise only one time per day. And some say that the ministering angels recite a song of praise one time per week. And some say that they recite a song of praise one time per month. And some say that they recite a song of praise one time per year. And some say that they recite a song of praise one time in every seven years. And some say that they recite a song of praise one time per Jubilee. And some say that they recite a song of praise one time in the entire history of the world.

讜讬砖专讗诇 诪讝讻讬专讬谉 讗转 讛砖诐 讗讞专 砖转讬 转讬讘讜转 砖谞讗诪专 砖诪注 讬砖专讗诇 讛壮 讜讙讜壮 讜诪诇讗讻讬 讛砖专转 讗讬谉 诪讝讻讬专讬谉 讗转 讛砖诐 讗诇讗 诇讗讞专 砖诇砖 转讬讘讜转 讻讚讻转讬讘 拽讚讜砖 拽讚讜砖 拽讚讜砖 讛壮 爪讘讗讜转

And furthermore, the Jewish people mention the name of God after two words, as it is stated: 鈥淗ear, Israel: The Lord our God, the Lord is one鈥 (Deuteronomy 6:4). But the ministering angels mention the name of God only after three words, as it is written: 鈥淎nd one called unto another, and said: 鈥淗oly, holy, holy is the Lord of hosts; the whole earth is full of His glory鈥 (Isaiah 6:3).

讜讗讬谉 诪诇讗讻讬 讛砖专转 讗讜诪专讬诐 砖讬专讛 诇诪注诇讛 注讚 砖讬讗诪专讜 讬砖专讗诇 诇诪讟讛 砖谞讗诪专 讘专谉 讬讞讚 讻讜讻讘讬 讘拽专 讜讛讚专 讜讬专讬注讜 讻诇 讘谞讬 讗诇讛讬诐

And the ministering angels do not recite their song above until the Jewish people recite their song below, on earth, as it is stated: 鈥淲hen the morning stars sang together鈥 (Job 38:7), referring to the Jewish people, who are compared to stars; and only then does the verse state: 鈥淎nd all the sons of God shouted for joy,鈥 which is a reference to the angels. This baraita teaches that the angels mention the name of God only after three words, i.e., after saying the word 鈥渉oly鈥 three times, whereas according to what Rav 岣nanel stated that Rav said, the third group of angels says the word 鈥渉oly鈥 once and then immediately mentions the name of God.

讗诇讗 讗讞转 讗讜诪专转 拽讚讜砖 讜讗讞转 讗讜诪专转 拽讚讜砖 拽讚讜砖 讜讗讞转 讗讜诪专转 拽讚讜砖 拽讚讜砖 拽讚讜砖 讛壮 爪讘讗讜转 讜讛讗讬讻讗 讘专讜讱

The Gemara emends Rav 岣nanel鈥檚 statement citing Rav: Rather, Rav said that one group of ministering angels says: 鈥淗oly,鈥 and another one says: 鈥淗oly, holy,鈥 and another one says: 鈥淗oly, holy, holy is the Lord of hosts.鈥 The Gemara challenges the statement of the baraita that the angels mention the name of God only after three words: But there is the verse: 鈥淭hen a spirit lifted me up, and I heard behind me the voice of a great rushing: Blessed be the glory of the Lord from His place鈥 (Ezekiel 3:12). In this praise, 鈥淏lessed be the glory of the Lord,鈥 the word 鈥淟ord鈥 appears as the third Hebrew word, apparently uttered by the ministering angels.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Chullin 91

The William Davidson Talmud | Powered by Sefaria

Chullin 91

专讘 讗砖讬 讗诪专 诇讗 谞爪专讻讗 讗诇讗 诇砖诪谞讜 讚转谞讬讗 砖诪谞讜 诪讜转专 讜讬砖专讗诇 拽讚讜砖讬诐 谞讛讙讜 讘讜 讗讬住讜专

Rav Ashi said: The mishna鈥檚 ruling that the sinews must be burned is necessary only with regard to the fat around the sciatic nerve, as it is taught in a baraita: The fat around the sciatic nerve is permitted by Torah law, but the Jewish people are holy and treated it as forbidden. Since it is permitted by Torah law, it has the status of sacrificial meat and may not be simply discarded. Nevertheless, since the Jewish people treat it as forbidden, they do not eat it even from the Paschal offering, despite the mitzva to eat that offering in its entirety. Therefore, it is left until after the time when the meat may be eaten and it is burned as leftover sacrificial meat.

专讘讬谞讗 讗诪专 诇讗 谞爪专讻讗 讗诇讗 诇讻讚专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 砖谞讬 讙讬讚讬谉 讛谉 驻谞讬诪讬 住诪讜讱 诇注爪诐 讗住讜专 讜讞讬讬讘讬谉 注诇讬讜 讞讬爪讜谉 住诪讜讱 诇讘砖专 讗住讜专 讜讗讬谉 讞讬讬讘讬谉 注诇讬讜

Ravina said: The mishna鈥檚 statement is necessary only with regard to the outer nerve, and it is in accordance with that which Rav Yehuda said that Shmuel said. As Rav Yehuda said that Shmuel said: There are two nerves included in the prohibition of the sciatic nerve. The inner nerve that is next to the bone is forbidden by Torah law, and one is liable to be flogged for eating it. The outer nerve that is next to the flesh is forbidden by rabbinic law, and therefore one is not liable to be flogged for eating it. In the case of a Paschal offering, since the outer nerve is permitted by Torah law, it assumes the status of leftover sacrificial meat when it is not eaten.

转讗 砖诪注 讗讻诇 诪讝讛 讻讝讬转 讜诪讝讛 讻讝讬转 住讜驻讙 砖诪讜谞讬诐 专讘讬 讬讛讜讚讛 讗讜诪专 讗讬谞讜 住讜驻讙 讗诇讗 讗专讘注讬诐

The Gemara suggests: Come and hear another resolution to the dilemma about Rabbi Yehuda鈥檚 statement, from a mishna (96a): If one ate an olive-bulk from this sciatic nerve of the right leg and an olive-bulk from that sciatic nerve of the left leg, he incurs eighty lashes. Rabbi Yehuda says: He incurs only forty lashes.

讗讬 讗诪专转 讘砖诇诪讗 诪讬驻砖讟 驻砖讬讟讗 诇讬讛 砖驻讬专 讗诇讗 讗讬 讗诪专转 住驻讜拽讬 诪住驻拽讗 诇讬讛 讛讜讬讗 诇讛 讛转专讗转 住驻拽 讜砖诪注讬谞谉 诇讬讛 诇专讘讬 讬讛讜讚讛 讚讗诪专 讛转专讗转 住驻拽 诇讗 砖诪讛 讛转专讗讛

Granted, if you say it is obvious to Rabbi Yehuda that the sciatic nerve of the right thigh is the one forbidden by Torah law, it is well. But if you say he is uncertain, why would he hold that one incurs any lashes? When the individual is forewarned not to partake of each sciatic nerve, which is necessary in order to be liable for incurring lashes, it is an uncertain forewarning, and we have heard about Rabbi Yehuda that he said: An uncertain forewarning is not characterized as forewarning.

讚转谞讬讗 讛讻讛 讗转 讝讛 讜讞讝专 讜讛讻讛 讗转 讝讛 拽诇诇 讗转 讝讛 讜讞讝专 讜拽诇诇 讗转 讝讛 讛讻讛 砖谞讬讛诐 讘讘转 讗讞转 讗讜 砖拽诇诇 砖谞讬讛诐 讘讘转 讗讞转 讞讬讬讘 专讘讬 讬讛讜讚讛 讗讜诪专 讘讘转 讗讞转 讞讬讬讘 讘讝讛 讗讞专 讝讛 驻讟讜专

As it is taught in a baraita: If one is uncertain which of two men is his father and he struck this one and then struck that one, or cursed this one and then cursed that one, or struck both of them simultaneously, or cursed both of them simultaneously, he is liable to receive the death penalty, as he certainly struck or cursed his father. Rabbi Yehuda says: If he struck or cursed both of them simultaneously he is liable, provided he was forewarned that his action will certainly render him liable to receive the death penalty. But if he struck or cursed them one after the other he is exempt. Apparently, Rabbi Yehuda is of the opinion that one is not punished after uncertain forewarning; since in this case it is impossible to determine which of them is the father, inevitably each forewarning is uncertain. Similarly, if Rabbi Yehuda is uncertain which sciatic nerve is forbidden by Torah law, he should hold that since the forewarning before eating either sciatic nerve is uncertain, one who consumes both should be exempt.

讛讗讬 转谞讗 住讘专 诇讛 讻讗讬讚讱 转谞讗 讚专讘讬 讬讛讜讚讛 讚讗诪专 讛转专讗转 住驻拽 砖诪讛 讛转专讗讛

The Gemara answers: This tanna of that mishna, on 96a, holds in accordance with the opinion of another tanna with regard to the opinion of Rabbi Yehuda, who said that Rabbi Yehuda holds that an uncertain forewarning is characterized as forewarning.

讚转谞讬讗 诇讗 转讜转讬专讜 诪诪谞讜 注讚 讘拽专 讜讙讜壮 讘讗 讛讻转讜讘 诇讬转谉 注砖讛 讗讞专 诇讗 转注砖讛 诇讜诪专 砖讗讬谉 诇讜拽讬谉 注诇讬讜 讚讘专讬 专讘讬 讬讛讜讚讛

As it is taught in a baraita: The verse states with regard to the Paschal offering: 鈥淎nd you shall not leave any of it until morning; but that which remains of it until morning you shall burn with fire鈥 (Exodus 12:10). The verse comes to provide a positive mitzva to burn the leftover meat after it has taught a prohibition against leaving it over, to say that one is not flogged for violation of the prohibition; this is the statement of Rabbi Yehuda. Rabbi Yehuda holds that one is not flogged for any transgression that can be rectified by the performance of a positive mitzva.

专讘讬 讬注拽讘 讗讜诪专 诇讗 诪谉 讛砖诐 讛讜讗 讝讛 讗诇讗 诪砖讜诐 讚讛讜讛 诇讗讜 砖讗讬谉 讘讜 诪注砖讛 讜讻诇 诇讗讜 砖讗讬谉 讘讜 诪注砖讛 讗讬谉 诇讜拽讬谉 注诇讬讜

Rabbi Ya鈥檃kov says: This, the halakha that one is not flogged, is not for that reason. Rather, it is because leaving over sacrificial meat is a prohibition that does not involve an action, as one violates the prohibition through failure to take action, and concerning any prohibition that does not involve an action, one is not flogged for its violation. The forewarning one could receive for this transgression is an uncertain one, because witnesses who forewarn the individual cannot be certain until daybreak that he will leave it over. Nevertheless, this baraita indicates that if not for the fact that leaving over sacrificial meat can be rectified by a positive mitzva, Rabbi Yehuda would hold that one is flogged for leaving over sacrificial meat.

转讗 砖诪注 讗讻诇 砖谞讬 讙讬讚讬谉 诪砖转讬 讬专讻讜转 诪砖转讬 讘讛诪讜转 住讜驻讙 砖诪讜谞讬诐 专讘讬 讬讛讜讚讛 讗讜诪专 讗讬谞讜 住讜驻讙 讗诇讗 讗专讘注讬诐

The Gemara suggests: Come and hear a resolution of the uncertainty with regard to the opinion of Rabbi Yehuda from a baraita: If one ate two sciatic nerves from two thighs of two different animals, he incurs eighty lashes. Rabbi Yehuda says: He incurs only forty lashes.

诪讚拽讗诪专 诪砖转讬 讬专讻讜转 诪砖转讬 讘讛诪讜转 驻砖讬讟讗 讚转专讜讬讬讛讜 诇讗讬住讜专讗 讜诇专讘讬 讬讛讜讚讛 讗讬爪讟专讬讱 砖诪注 诪讬谞讛 诪讬驻砖讟 驻砖讬讟讗 诇讬讛 砖诪注 诪讬谞讛

The Gemara comments: From the fact that the first tanna said that he was referring to two thighs of two different animals, it is obvious that he meant they were both from the right thigh, because if one were from the right thigh and one were from the left thigh it would not matter if they were from two different animals or from the same animal. Consequently, both sciatic nerves are definitely forbidden by Torah law, and according to the first tanna one incurs eighty lashes for eating them. And it was necessary to teach that according to Rabbi Yehuda one incurs only forty lashes, as will be explained. Conclude from this baraita that it is obvious to Rabbi Yehuda that it is the sciatic nerve of the right thigh that is forbidden by Torah law. The Gemara affirms: Conclude from it that this is Rabbi Yehuda鈥檚 opinion.

讜讗讬 驻砖讬讟讗 诇讬讛 讗诪讗讬 住讜驻讙 讗专讘注讬诐 讜转讜 诇讗 诇讬诇拽讬 砖诪讜谞讬诐 讛讻讗 讘诪讗讬 注住拽讬谞谉 讻讙讜谉 讚诇讬转 讘讜 讻讝讬转 讚转谞讬讗 讗讻诇讜 讜讗讬谉 讘讜 讻讝讬转 讞讬讬讘 专讘讬 讬讛讜讚讛 讗讜诪专 注讚 砖讬讛讗 讘讜 讻讝讬转

The Gemara seeks to clarify the baraita: But if it is obvious to Rabbi Yehuda that the sciatic nerve from the right thigh is prohibited by Torah law, why does he incur forty lashes and nothing more? Let him be flogged eighty times. The Gemara answers: Here we are dealing with a case where the volume of one of the sciatic nerves is not an olive-bulk, and Rabbi Yehuda holds that in such a case one is not flogged for its consumption. As it is taught in a baraita: If one ate the entire sciatic nerve and its volume is not an olive-bulk, he is nevertheless liable to be flogged, because he ate a complete, natural unit of forbidden food. Rabbi Yehuda says: He is not liable unless it has a volume of at least an olive-bulk.

讜讟注诪讗 诪讗讬 讗诪专 专讘讗 讗诪专 拽专讗 讛讬专讱 讛诪讬讜诪谞转 砖讘讬专讱

The Gemara asks: And what is the reason that Rabbi Yehuda holds that only the sciatic nerve of the right thigh is forbidden by Torah law? Rava said that it is because the verse states: 鈥淭herefore the children of Israel eat not the sciatic nerve that is upon the spoon of the thigh鈥 (Genesis 32:33). The definite article indicates that this is referring to the most important thigh.

讜专讘谞谉 讛讛讜讗 讚驻砖讬讟 讗讬住讜专讬讛 讘讻讜诇讬讛 讬专讱 诇讗驻讜拽讬 讞讬爪讜谉 讚诇讗

And the Rabbis, who hold that the sciatic nerves of both the right and left thighs are forbidden by Torah law, explain the definite article as teaching that the prohibition applies to the one whose prohibition spreads through the entire thigh, i.e., the inner nerve. This serves to exclude the outer nerve, which is not prohibited by Torah law.

讜专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗诪专 讗诪专 拽专讗 讘讛讗讘拽讜 注诪讜 讻讗讚诐 砖讞讜讘拽 讗转 讞讘讬专讜 讜讬讚讜 诪讙注转 诇讻祝 讬诪讬谞讜 砖诇 讞讘讬专讜

And Rabbi Yehoshua ben Levi said that Rabbi Yehuda holds that the sciatic nerve of the right thigh is forbidden because the verse states: 鈥淎nd when he saw that he could not prevail against him, he touched the spoon of his thigh; and the spoon of Jacob鈥檚 thigh was strained, as he wrestled with him鈥 (Genesis 32:26). The angel grappled with Jacob like a man who hugs another in order to throw him to the ground, and his hand reaches to the spoon of the right thigh of the other.

专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 讻讙讜讬 谞讚诪讛 诇讜 讚讗诪专 诪专 讬砖专讗诇 砖谞讟驻诇 诇讜 讙讜讬 讘讚专讱 讟讜驻诇讜 诇讬诪讬谞讜

Rabbi Shmuel bar Na岣ani says: The angel appeared to him as a gentile, as the Master said: A Jew who is joined by a gentile on the road and continues his travels with him should position the gentile to his right, close to one鈥檚 dominant hand. This allows the Jew to defend himself against any potential attack. Since Jacob followed this practice, it was therefore Jacob鈥檚 right thigh that the angel touched.

专讘 砖诪讜讗诇 讘专 讗讞讗 拽诪讬讛 讚专讘 驻驻讗 诪砖诪讬讛 讚专讘讗 讘专 注讜诇讗 讗诪专 讻转诇诪讬讚 讞讻诐 谞讚诪讛 诇讜 讚讗诪专 诪专 讛诪讛诇讱 诇讬诪讬谉 专讘讜 讛专讬 讝讛 讘讜专

Rav Shmuel bar A岣 said before Rav Pappa in the name of Rava bar Ulla that the angel appeared to Jacob as a Torah scholar, and therefore Jacob positioned the angel on his right side, as the Master said: One who walks to the right of his teacher is an ignoramus, in that he does not know how to act with good manners. Consequently, it was Jacob鈥檚 right thigh that the angel touched.

讜专讘谞谉 诪讗讞讜专讬讛 讗转讗 讜谞砖讬讬讛 讘转专讜讬讬讛讜

And the Rabbis, who hold that the sciatic nerves of both thighs are forbidden, understand that the angel came from behind Jacob and hit him on both thighs.

讜专讘谞谉 讛讗讬 讘讛讗讘拽讜 注诪讜 诪讗讬 讚专砖讬 讘讬讛 诪讘注讬 诇讬讛 诇讻讗讬讚讱 讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪诇诪讚 砖讛注诇讜 讗讘拽 诪专讙诇讜转诐 注讚 讻住讗 讛讻讘讜讚 讻转讬讘 讛讻讗 讘讛讗讘拽讜 注诪讜 讜讻转讬讘 讛转诐 讜注谞谉 讗讘拽 专讙诇讬讜

The Gemara asks: And the Rabbis, what do they derive from this phrase: 鈥淎s he wrestled with him鈥 (Genesis 32:26)? The Gemara answers: They require it for the other interpretation of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: This teaches that the dust [avak] from their feet ascended to the throne of glory. It is written here: 鈥淎s he wrestled [behe鈥檃vko] with him,鈥 and it is written there in a description of how God will punish the wicked: 鈥淭he Lord, in the whirlwind and in the storm is His way, and the clouds are the dust of His feet鈥 (Nahum 1:3).

讜讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诇诪讛 谞拽专讗 砖诪讜 讙讬讚 讛谞砖讛 砖谞砖讛 诪诪拽讜诪讜 讜注诇讛 讜讻谉 讛讜讗 讗讜诪专 谞砖转讛 讙讘讜专转诐 讛讬讜 诇谞砖讬诐

搂 The Gemara cites another statement of Rabbi Yehoshua ben Levi concerning the sciatic nerve: And Rabbi Yehoshua ben Levi says: Why is its name called sciatic nerve [gid hanashe]? It is because the sciatic nerve left [nasha] its place and rose. And similarly the verse says: 鈥淭he mighty men of Babylon have ceased to fight, they remain in their strongholds; their might has left [nashata], they are become as women鈥 (Jeremiah 51:30).

讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 诪讗讬 讚讻转讬讘 讚讘专 砖诇讞 讘讬注拽讘 讜谞驻诇 讘讬砖专讗诇 讚讘专 砖诇讞 讘讬注拽讘 讝讛 讙讬讚 讛谞砖讛 讜谞驻诇 讘讬砖专讗诇 砖驻砖讟 讗讬住讜专讜 讘讻诇 讬砖专讗诇

The Gemara continues with other expositions pertaining to the sciatic nerve. Rabbi Yosei, son of Rabbi 岣nina, said: What is the meaning of that which is written: 鈥淭he Lord sent a word to Jacob, and it has fallen upon Israel鈥 (Isaiah 9:7)? 鈥淗e sent a word to Jacob鈥; this is a reference to the sciatic nerve. 鈥淎nd it has fallen upon Israel鈥; this teaches that its prohibition has been extended to the entire Jewish people.

讜讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 诪讗讬 讚讻转讬讘 讜讟讘讞 讟讘讞 讜讛讻谉 驻专注 诇讛谉 讘讬转 讛砖讞讬讟讛 讜讛讻谉 讟讜诇 讙讬讚 讛谞砖讛 讘驻谞讬讛诐 讻诪讗谉 讚讗诪专 讙讬讚 讛谞砖讛 谞讗住专 诇讘谞讬 谞讞

And Rabbi Yosei, son of Rabbi 岣nina, also said: What is the meaning of that which is written: 鈥淎nd when Joseph saw Benjamin with them, he said to the steward of his house: Bring the men into the house, and slaughter the animals, and prepare the meat; for the men shall dine with me at noon鈥 (Genesis 43:16)? Joseph commanded his steward: Expose the place of the slaughter on the neck of the animal to them so that the brothers will know that it is being slaughtered correctly. 鈥淎nd prepare鈥 teaches that Joseph instructed the steward to remove the sciatic nerve in their presence so that the brothers would know that it had been fully removed. The Gemara comments that this opinion is according to the one who said that the sciatic nerve was forbidden to the children of Jacob even before the Torah was given, when they still had the status of descendants of Noah.

讜讬讜转专 讬注拽讘 诇讘讚讜 讗诪专 专讘讬 讗诇注讝专 砖谞砖转讬讬专 注诇 驻讻讬谉 拽讟谞讬诐 诪讻讗谉 诇爪讚讬拽讬诐 砖讞讘讬讘 注诇讬讛诐 诪诪讜谞诐 讬讜转专 诪讙讜驻诐 讜讻诇 讻讱 诇诪讛 诇驻讬 砖讗讬谉 驻讜砖讟讬谉 讬讚讬讛谉 讘讙讝诇

The Gemara returns to the verse of Jacob wrestling with the angel. The verse states: 鈥淎nd Jacob was left alone; and a man wrestled with him until the breaking of the day鈥 (Genesis 32:25). Rabbi Elazar says: The reason Jacob remained alone was that he remained to collect some small pitchers that had been left behind. From here it is derived that the possessions of the righteous are dearer to them than their bodies. And why do they care so much about their possessions? It is because they do not stretch out their hands to partake of stolen property.

讜讬讗讘拽 讗讬砖 注诪讜 注讚 注诇讜转 讛砖讞专 讗诪专 专讘讬 讬爪讞拽 诪讻讗谉 诇转诇诪讬讚 讞讻诐 砖诇讗 讬爪讗 讬讞讬讚讬 讘诇讬诇讛 专讘讬 讗讘讗 讘专 讻讛谞讗 讗诪专 诪讛讻讗

The verse states: 鈥淎nd a man wrestled with him until the breaking of the day.鈥 Rabbi Yitz岣k says: From here it is derived that a Torah scholar should not go out of his house alone at night, as Jacob went out alone at night and was injured. Rabbi Abba bar Kahana said that the source for this instruction is from here:

讛谞讛 讛讜讗 讝专讛 讗转 讙专谉 讛砖注专讬诐

鈥淎nd now is there not Boaz our kinsman, whose maidens you were with? Behold, he winnows barley tonight in the threshing floor鈥nd it shall be, when he lies down, that you shall mark the place where he shall lie鈥 (Ruth 3:2鈥3). This teaches that the reason Boaz did not return home from the threshing floor was that a Torah scholar should not go out alone at night.

专讘讬 讗讘讛讜 讗诪专 诪讛讻讗 讜讬砖讻诐 讗讘专讛诐 讘讘拽专 讜讬讞讘砖 讗转 讜讙讜壮

Rabbi Abbahu said that the source is from here: 鈥淎nd Abraham rose early in the morning, and saddled his donkey, and took two of his young men with him and Isaac his son; and he split the wood for the burnt offering, and rose up, and went to the place that God had told him鈥 (Genesis 22:3). The fact that Abraham waited until morning and did not set off at night, even though others were traveling with him, indicates that a Torah scholar should not go out at night at all, and certainly not alone.

讜专讘谞谉 讗诪专讬 诪讛讻讗 诇讱 谞讗 专讗讛 讗转 砖诇讜诐 讗讞讬讱 讜讗转 砖诇讜诐 讜讙讜壮

And the Rabbis say that the source is from here, the verse that describes when Jacob sent Joseph to his brothers: 鈥淎nd he said to him: Go now, see whether it is well with you brothers and well with the flock; and bring me back word. So he sent him out of the valley of Hebron, and he came to Shechem鈥 (Genesis 37:14). The verse indicates that Jacob sent Joseph at a time when he could see his brothers, i.e., during the day. This shows that a Torah scholar should not go out alone at night.

专讘 讗诪专 诪讛讻讗 讜讬讝专讞 诇讜 讛砖诪砖

Rav said that the source is from here: 鈥淎nd the sun rose for him as he passed over Peniel, and he limped upon his thigh鈥 (Genesis 32:32). This indicates that Jacob remained where he was all night and left in the morning, because a Torah scholar should not go out alone at night.

讗诪专 专讘讬 注拽讬讘讗 砖讗诇转讬 讗转 专讘谉 讙诪诇讬讗诇 讜讗转 专讘讬 讬讛讜砖注 讘讗讬讟诇讬讝 砖诇 讗讬诪讗讜诐 砖讛诇讻讜 诇讬拽讞 讘讛诪讛 诇诪砖转讛 讘谞讜 砖诇 专讘谉 讙诪诇讬讗诇 讻转讬讘 讜讬讝专讞 诇讜 讛砖诪砖 讜讻讬 砖诪砖 诇讜 诇讘讚 讝专讞讛 讜讛诇讗 诇讻诇 讛注讜诇诐 讝专讞讛

The Gemara cites an incident involving the final verse cited above. Rabbi Akiva says: I asked the following question of Rabban Gamliel and Rabbi Yehoshua in the meat market [be鈥檌tliz] of the town Emmaus, where they went to purchase an animal for the wedding feast of Rabban Gamliel鈥檚 son: It is written in the verse: 鈥淎nd the sun shone for him when he passed Peniel, and he limped upon his thigh鈥 (Genesis 32:32). But did the sun shine only for him? Didn鈥檛 it shine for the entire world?

讗诪专 专讘讬 讬爪讞拽 砖诪砖 讛讘讗讛 讘注讘讜专讜 讝专讞讛 讘注讘讜专讜 讚讻转讬讘 讜讬爪讗 讬注拽讘 诪讘讗专 砖讘注 讜讬诇讱 讞专谞讛 讜讻转讬讘 讜讬驻讙注 讘诪拽讜诐 讻讬 诪讟讗 诇讞专谉 讗诪专 讗驻砖专 注讘专转讬 注诇 诪拽讜诐 砖讛转驻诇诇讜 讗讘讜转讬 讜讗谞讬 诇讗 讛转驻诇诇转讬 讻讚 讬讛讬讘 讚注转讬讛 诇诪讬讛讚专 拽驻爪讛 诇讬讛 讗专注讗 诪讬讚 讜讬驻讙注 讘诪拽讜诐

Rabbi Yitz岣k says: The verse means that the sun, which set early exclusively for him, also shone early exclusively for him in order to rectify the disparity created by the premature sunset. The Gemara explains when the sun set early for him: As it is written: 鈥淎nd Jacob went out from Beersheba and went toward Haran鈥 (Genesis 28:10). And it is written thereafter: 鈥淎nd he encountered the place, and he slept there, because the sun had set鈥 (Genesis 28:11). When Jacob arrived at Haran, he said: Is it possible that I passed a place where my fathers prayed and I did not pray there? When he set his mind to return, the land contracted for him. Immediately the verse states: 鈥淎nd he encountered the place,鈥 indicating that he arrived there miraculously.

讻讚 爪诇讬 讘注讬 诇诪讬讛讚专 讗诪专 讛拽讚讜砖 讘专讜讱 讛讜讗 爪讚讬拽 讝讛 讘讗 诇讘讬转 诪诇讜谞讬 讜讬驻讟专 讘诇讗 诇讬谞讛 诪讬讚 讘讗 讛砖诪砖

When he had finished praying and he wanted to return to Haran, the Holy One, Blessed be He, said: This righteous man came to my lodging place and he will depart without remaining overnight? Immediately, the sun set before its proper time so that Jacob would stay overnight in that place.

讻转讬讘 讜讬拽讞 诪讗讘谞讬 讛诪拽讜诐 讜讻转讬讘 讜讬拽讞 讗转 讛讗讘谉 讗诪专 专讘讬 讬爪讞拽 诪诇诪讚 砖谞转拽讘爪讜 讻诇 讗讜转谉 讗讘谞讬诐 诇诪拽讜诐 讗讞讚 讜讻诇 讗讞转 讜讗讞转 讗讜诪专转 注诇讬 讬谞讬讞 爪讚讬拽 讝讛 专讗砖讜 转谞讗 讜讻讜诇谉 谞讘诇注讜 讘讗讞讚

The Gemara cites another exposition of Rabbi Yitz岣k to explain an apparent contradiction between two verses pertaining to this incident. It is written: 鈥淎nd he took of the stones of the place, and placed them under his head, and lay down in that place to sleep鈥 (Genesis 28:11). And it is written: 鈥淎nd Jacob rose up early in the morning, and he took the stone that he had placed under his head, and set it up for a pillar, and poured oil upon the top of it鈥 (Genesis 28:18). The first verse indicates that Jacob took several stones, whereas the latter verse indicates that he took only one stone. Rabbi Yitz岣k says: This teaches that all those stones gathered to one place and each one said: Let this righteous man place his head upon me. And it was taught: And all of them were absorbed into one large rock.

讜讬讞诇诐 讜讛谞讛 住诇诐 诪爪讘 讗专爪讛 转谞讗 讻诪讛 专讞讘讜 砖诇 住讜诇诐 砖诪讜谞转 讗诇驻讬诐 驻专住讗讜转 讚讻转讬讘 讜讛谞讛 诪诇讗讻讬 讗诇讛讬诐 注诇讬诐 讜讬专讚讬诐 讘讜 注诇讬诐 砖谞讬诐 讜讬专讚讬诐 砖谞讬诐 讜讻讬 驻讙注讜 讘讛讚讬 讛讚讚讬 讛讜讜 诇讛讜 讗专讘注讛

The Gemara expounds other verses pertaining to the same incident. The verse states: 鈥淎nd he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it鈥 (Genesis 28:12). It was taught: How wide was the ladder? It was eight thousand parasangs [parsaot], as it is written: 鈥淎nd behold the angels of God ascending and descending on it.鈥 The word 鈥渁scending [olim],鈥 written in plural, indicates that there were two angels ascending simultaneously. Likewise, the term 鈥渁nd descending [veyordim],鈥 also in the plural, indicates that two angels were descending simultaneously. And when they met one another they were a total of four in one place, so the ladder must have been wide enough to accommodate four angels.

讜讻转讬讘 讘讬讛 讘诪诇讗讱 讜讙讜讬转讜 讻转专砖讬砖 讜讙诪讬专讬 讚转专砖讬砖 转专讬 讗诇驻讬 驻专住讬 讛讜讜

And it is written in a verse with regard to an angel: 鈥淗is body was like Tarshish鈥 (Daniel 10:6). And it is learned as a tradition that the city of Tarshish was two thousand parasangs. Consequently, in order to accommodate four angels, the ladder must have been eight thousands parasangs wide.

转谞讗 注讜诇讬谉 讜诪住转讻诇讬谉 讘讚讬讜拽谞讜 砖诇 诪注诇讛 讜讬讜专讚讬谉 讜诪住转讻诇讬谉 讘讚讬讜拽谞讜 砖诇 诪讟讛 讘注讜 诇住讻讜谞讬讛 诪讬讚 讜讛谞讛 讛壮 谞爪讘 注诇讬讜 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讗诇诪诇讗 诪拽专讗 讻转讜讘 讗讬 讗驻砖专 诇讗诪专讜 讻讗讚诐 砖诪谞讬祝 注诇 讘谞讜

It was taught that the angels were ascending and gazing at the image of [bidyokeno] Jacob above, engraved on the Throne of Glory, and descending and gazing at his image below. The angels subsequently became jealous of Jacob, and wanted to endanger his life. Immediately Jacob received divine protection, as the verse states: 鈥淎nd behold, the Lord stood over him鈥 (Genesis 28:13). Rabbi Shimon ben Lakish says: Were it not written in a verse it would be impossible to utter it, in deference to God, since it describes God as standing over Jacob to protect him from the angels like a man who waves a fan over his son to cool him down.

讛讗专抓 讗砖专 讗转讛 砖讻讘 注诇讬讛 讜讙讜壮 诪讗讬 专讘讜转讬讛 讗诪专 专讘讬 讬爪讞拽 诪诇诪讚 砖拽驻诇讛 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讻诇 讗专抓 讬砖专讗诇 讜讛谞讬讞讛 转讞转 讬注拽讘 讗讘讬谞讜 砖转讛讗 谞讜讞讛 诇讬讻讘砖 诇讘谞讬讜

The Gemara explains another verse from Jacob鈥檚 dream. 鈥淎nd behold, the Lord stood over him and said: I am the Lord, the God of Abraham your father and the God of Isaac. The land upon which you lie, to you will I give it, and to your seed鈥 (Genesis 28:13). The Gemara asks: What is the greatness of this promise, i.e., why is it expressed in this way despite the fact that in a literal sense Jacob was lying on a very small amount of land? Rabbi Yitz岣k says: This teaches that the Holy One, Blessed be He, folded up the entirety of Eretz Yisrael and placed it under Jacob, our patriarch, so that it would be easy for his children to conquer.

讜讬讗诪专 砖诇讞谞讬 讻讬 注诇讛 讛砖讞专 讗诪专 诇讜 讙谞讘 讗转讛 讗讜 拽讜讘讬讜住讟讜住 讗转讛 砖诪转讬讬专讗 诪谉 讛砖讞专 讗诪专 诇讜 诪诇讗讱 讗谞讬 讜诪讬讜诐 砖谞讘专讗转讬 诇讗 讛讙讬注 讝诪谞讬 诇讜诪专 砖讬专讛 注讚 注讻砖讬讜

The Gemara returns to the verses that describe Jacob wrestling with the angel. 鈥淎nd he said: Let me go, for the dawn has risen. And he said: I will not let you go until you bless me鈥 (Genesis 32:27). Jacob said to the angel: Are you a thief, or are you a gambler [kuveyustus], who is afraid of dawn? The angel said to him: I am an angel, and from the day I was created my time to recite a song before God has not arrived, until now. Now I must ascend so that I can sing songs of praise to God.

诪住讬讬注 诇讬讛 诇专讘 讞谞谞讗诇 讗诪专 专讘 讚讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 砖诇砖 讻转讜转 砖诇 诪诇讗讻讬 讛砖专转 讗讜诪专讜转 砖讬专讛 讘讻诇 讬讜诐 讗讞转 讗讜诪专转 拽讚讜砖 讜讗讞转 讗讜诪专转 拽讚讜砖 讜讗讞转 讗讜诪专转 拽讚讜砖 讛壮 爪讘讗讜转

The Gemara comments: This supports the opinion of Rav 岣nanel when he related what Rav said. As Rav 岣nanel said that Rav said: Three groups of ministering angels recite a song every day from the verse 鈥淗oly, holy, holy is the Lord鈥; one says: 鈥淗oly,鈥 and another one says: 鈥淗oly,鈥 and another one says: 鈥淗oly is the Lord of hosts; the whole earth is full of His glory鈥 (Isaiah 6:3).

诪讬转讬讘讬 讞讘讬讘讬谉 讬砖专讗诇 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 讬讜转专 诪诪诇讗讻讬 讛砖专转 砖讬砖专讗诇 讗讜诪专讬诐 砖讬专讛 讘讻诇 砖注讛 讜诪诇讗讻讬 讛砖专转 讗讬谉 讗讜诪专讬诐 砖讬专讛 讗诇讗 驻注诐 讗讞转 讘讬讜诐 讜讗诪专讬 诇讛 驻注诐 讗讞转 讘砖讘转 讜讗诪专讬 诇讛 驻注诐 讗讞转 讘讞讜讚砖 讜讗诪专讬 诇讛 驻注诐 讗讞转 讘砖谞讛 讜讗诪专讬 诇讛 驻注诐 讗讞转 讘砖讘讜注 讜讗诪专讬 诇讛 驻注诐 讗讞转 讘讬讜讘诇 讜讗诪专讬 诇讛 驻注诐 讗讞转 讘注讜诇诐

The Gemara raises an objection from the following baraita: The Jewish people are more dear to the Holy One, Blessed be He, than the ministering angels, as the Jewish people may recite a song of praise to God at any time, but ministering angels recite a song of praise only one time per day. And some say that the ministering angels recite a song of praise one time per week. And some say that they recite a song of praise one time per month. And some say that they recite a song of praise one time per year. And some say that they recite a song of praise one time in every seven years. And some say that they recite a song of praise one time per Jubilee. And some say that they recite a song of praise one time in the entire history of the world.

讜讬砖专讗诇 诪讝讻讬专讬谉 讗转 讛砖诐 讗讞专 砖转讬 转讬讘讜转 砖谞讗诪专 砖诪注 讬砖专讗诇 讛壮 讜讙讜壮 讜诪诇讗讻讬 讛砖专转 讗讬谉 诪讝讻讬专讬谉 讗转 讛砖诐 讗诇讗 诇讗讞专 砖诇砖 转讬讘讜转 讻讚讻转讬讘 拽讚讜砖 拽讚讜砖 拽讚讜砖 讛壮 爪讘讗讜转

And furthermore, the Jewish people mention the name of God after two words, as it is stated: 鈥淗ear, Israel: The Lord our God, the Lord is one鈥 (Deuteronomy 6:4). But the ministering angels mention the name of God only after three words, as it is written: 鈥淎nd one called unto another, and said: 鈥淗oly, holy, holy is the Lord of hosts; the whole earth is full of His glory鈥 (Isaiah 6:3).

讜讗讬谉 诪诇讗讻讬 讛砖专转 讗讜诪专讬诐 砖讬专讛 诇诪注诇讛 注讚 砖讬讗诪专讜 讬砖专讗诇 诇诪讟讛 砖谞讗诪专 讘专谉 讬讞讚 讻讜讻讘讬 讘拽专 讜讛讚专 讜讬专讬注讜 讻诇 讘谞讬 讗诇讛讬诐

And the ministering angels do not recite their song above until the Jewish people recite their song below, on earth, as it is stated: 鈥淲hen the morning stars sang together鈥 (Job 38:7), referring to the Jewish people, who are compared to stars; and only then does the verse state: 鈥淎nd all the sons of God shouted for joy,鈥 which is a reference to the angels. This baraita teaches that the angels mention the name of God only after three words, i.e., after saying the word 鈥渉oly鈥 three times, whereas according to what Rav 岣nanel stated that Rav said, the third group of angels says the word 鈥渉oly鈥 once and then immediately mentions the name of God.

讗诇讗 讗讞转 讗讜诪专转 拽讚讜砖 讜讗讞转 讗讜诪专转 拽讚讜砖 拽讚讜砖 讜讗讞转 讗讜诪专转 拽讚讜砖 拽讚讜砖 拽讚讜砖 讛壮 爪讘讗讜转 讜讛讗讬讻讗 讘专讜讱

The Gemara emends Rav 岣nanel鈥檚 statement citing Rav: Rather, Rav said that one group of ministering angels says: 鈥淗oly,鈥 and another one says: 鈥淗oly, holy,鈥 and another one says: 鈥淗oly, holy, holy is the Lord of hosts.鈥 The Gemara challenges the statement of the baraita that the angels mention the name of God only after three words: But there is the verse: 鈥淭hen a spirit lifted me up, and I heard behind me the voice of a great rushing: Blessed be the glory of the Lord from His place鈥 (Ezekiel 3:12). In this praise, 鈥淏lessed be the glory of the Lord,鈥 the word 鈥淟ord鈥 appears as the third Hebrew word, apparently uttered by the ministering angels.

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