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Today's Daf Yomi

January 13, 2016 | 讙壮 讘砖讘讟 转砖注状讜

  • 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 Shlemah of Naama bat Yael Esther.

Gittin 31

A person has maaser that belong to a levi in his house. 聽Can he buy it off of him and not worry that they is trumat maaser there? 聽A few different explanations of exactly what the situation is are given. 聽A big discussion ensues over the weather – what are the differnet kinds of winds and what kind of damage they can incur.


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讘砖转讬 转专讜诪讜转 讛讻转讜讘 诪讚讘专 讗讞转 转专讜诪讛 讙讚讜诇讛 讜讗讞转 转专讜诪转 诪注砖专 讻砖诐 砖转专讜诪讛 讙讚讜诇讛 谞讬讟诇转 讘讗讜诪讚 讜讘诪讞砖讘讛 讻讱 转专讜诪转 诪注砖专 谞讬讟诇转 讘讗讜诪讚 讜讘诪讞砖讘讛 讜讻砖诐 砖讬砖 诇讜 专砖讜转 诇讘注诇 讛讘讬转 诇转专讜诐 转专讜诪讛 讙讚讜诇讛 讻讱 讬砖 诇讜 专砖讜转 诇讘注诇 讛讘讬转 诇转专讜诐 转专讜诪转 诪注砖专

The verse speaks of two terumot; one is standard teruma and one is teruma of the tithe. Since they are mentioned together, they can be compared: Just as standard teruma is taken by estimate, as there is no requirement for the amount separated to be measured precisely, and it can be taken by thought, as one is not required to physically separate it before consuming the remaining produce, so too, teruma of the tithe may be taken by estimate and by thought. And this comparison also teaches that just as the homeowner has permission, i.e., the right, to separate standard teruma, so too, the homeowner has permission to separate teruma of the tithe.

诪转谞讬壮 讛诪谞讬讞 驻讬专讜转 诇讛讬讜转 诪驻专讬砖 注诇讬讛谉 转专讜诪讛 讜诪注砖专讜转 诪注讜转 诇讛讬讜转 诪驻专讬砖 注诇讬讛谉 诪注砖专 砖谞讬 诪驻专讬砖 注诇讬讛谉 讘讞讝拽转 砖讛谉 拽讬讬诪讬谉 讗诐 讗讘讚讜 讛专讬 讝讛 讞讜砖砖 诪注转 诇注转 讚讘专讬 专讘讬 讗诇注讝专

MISHNA: With regard to one who sets aside produce with the understanding that he will separate terumot and tithes with it, so that when he has untithed produce he can render it fit by declaring that the teruma and tithes that must be separated will be from the produce that he had set aside for this purpose, or one who sets aside money with the understanding that he will separate and to redeem second tithe with it, then he may later separate the teruma or tithe with them, based on the presumption that the produce or the money are extant. He need not be concerned that perhaps the produce or money was lost in the meantime. If he discovers that they were lost, then he must be concerned that the produce or money that he set aside was lost, from the time until the same time, as will be explained in the Gemara, and he must separate teruma and tithes from the produce a second time; this is the statement of Rabbi Elazar.

专讘讬 讬讛讜讚讛 讗讜诪专 讘砖诇砖讛 驻专拽讬诐 讘讜讚拽讬谉 讗转 讛讬讬谉 讘拽讬讚讜诐 砖诇 诪讜爪讗讬 讛讞讙 讜讘讛讜爪讗转 住诪讚专 讜讘砖注转 讻谞讬住转 诪讬诐 讘讘讜住专

Rabbi Yehuda says: One checks the wine that is set aside to be used for separating terumot and tithes for other wine to see if it has turned to vinegar, which would render it unfit for this purpose, at three times during the year: When the east wind blows at the conclusion of the festival of Sukkot, and when the blossoms fall and the grape buds emerge and appear as small clusters, and at the time when water enters and fills the unripe grape. Since there is a change in the weather at these times, one should check to ensure that the wine has not turned to vinegar.

讙诪壮 诪讗讬 诪注转 诇注转 专讘讬 讬讜讞谞谉 讗诪专 诪注转 诇注转 砖诇 讘讚讬拽讛 专讘讬 讗诇注讝专 讘谉 讗谞讟讬讙谞讜住 讗讜诪专 诪砖讜诐 专讘讬 讗诇注讝专 讘专讘讬 讬谞讗讬

GEMARA: The mishna taught that if the produce or money was lost, then one must be concerned that it occurred from the time until the same time. The Gemara asks: What is meant by: From the time until the same time? Rabbi Yo岣nan said: It means from the time it was checked and found to be lost, until the same time of day on the previous day. If one had used that produce to render fit other produce within the twenty-four hours before noticing that it had been lost, one must separate teruma and tithes for that produce again. Rabbi Elazar ben Antigonus says in the name of Rabbi Elazar, son of Rabbi Yannai:

诪注转 诇注转 砖诇 讛谞讞讛

It means from the time that it was set aside until the same time the day after it was set aside. In other words, he must be concerned about all of the untithed produce that he had rendered fit after the first twenty-four hour period from when he set aside the produce or money had passed.

转谞谉 讗诐 讗讘讚讜 讛专讬 讝讛 讞讜砖砖 诪注转 诇注转 讘砖诇诪讗 诇诪讗谉 讚讗诪专 诪注转 诇注转 砖诇 讘讚讬拽讛 砖驻讬专

We learned in the mishna: If he discovers that they were lost, then he must be concerned that the produce or money that he set aside was lost from the time until the same time. Granted, according to the one who said that this means from the time it was checked and found to be lost until the same time of day on the previous day, it works out well, as the wine is presumed to have turned to vinegar from that moment.

讗诇讗 诇诪讗谉 讚讗诪专 诪注转 诇注转 砖诇 讛谞讞讛 讛讗讬 诪注转 诇注转 注讚 诪注转 诇注转 诪讬讘注讬 诇讬讛 拽砖讬讗

But according to the one who said that this means from the time that it was set aside until the same time the day after it was set aside, this expression: From the time until the same time, is imprecise, as the presumption is that the wine turned to vinegar dating back to the day after it had been set aside. Therefore, it should have said: One is concerned going back until then from the time it was set aside to the same time the following day, i.e., twenty-four hours after it had been set aside. The Gemara comments: The wording of the mishna is difficult according to that opinion.

讚讘专讬 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗诇注讝专 讞诇讜拽讬谉 注诇讬讜 讞讘讬专讬讜 注诇 专讘讬 讗诇注讝专 讚转谞谉 诪拽讜讛 砖谞诪讚讚 讜谞诪爪讗 讞住专 讻诇 讟讛专讜转 砖谞注砖讜 注诇 讙讘讬讜 诇诪驻专注 讘讬谉 讘专砖讜转 讛讬讞讬讚 讘讬谉 讘专砖讜转 讛专讘讬诐 讟诪讗讜转

The mishna teaches that this is the statement of the tanna Rabbi Elazar. The amora Rabbi Elazar says: Rabbi Elazar鈥檚 colleagues disagree with him, as we learned in a mishna (Mikvaot 2:2): In the case of a ritual bath that was known to have contained the requisite forty se鈥檃, which was then measured and found deficient in its quantity of water, all pure items that had been rendered pure in it, retroactive to when the ritual bath was last measured, whether this ritual bath is found in the private domain or in the public domain, are impure.

驻砖讬讟讗 讚讞诇讜拽讬谉 诪讛讜 讚转讬诪讗 诪讗讬 诇诪驻专注 诪注转 诇注转 拽讗 诪砖诪注 诇谉

The Gemara comments: It is obvious that those who ascribe to the statement of that mishna disagree with Rabbi Elazar the tanna. What novel idea is Rabbi Elazar the amora teaching? The Gemara answers: It is necessary lest you say that what the term retroactive is referring to is any item that was immersed and purified from the time it was found to be deficient until the same time the previous day, in accordance with the opinion of Rabbi Elazar. Therefore, he teaches us that in fact they disagree and deem impure all items immersed from the time that the ritual bath had last been checked.

专讘讬 讬讛讜讚讛 讗讜诪专 讘砖诇砖讛 驻专拽讬诐 讻讜壮 转谞讗 讘拽讬讚讜诐 砖诇 诪讜爪讗讬 讛讞讙 砖诇 转拽讜驻讛

搂 The mishna teaches that Rabbi Yehuda says: One checks the wine at three times during the year. One of these times is when the east wind blows at the conclusion of the festival of Sukkot. A Sage taught: It is checked when the east wind blows at the conclusion of the festival of Sukkot in the season of Tishrei, i.e., autumn. However, if the summer continues until the festival of Sukkot, then in the event of this unusual occurrence one does not check the wine.

转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讘砖诇砖讛 驻专拽讬诐 诪讜讻专讬谉 讗转 讛转讘讜讗讛 诇驻谞讬 讛讝专注 讜讘砖注转 讛讝专注 讜讘驻专讜住 讛驻住讞 讜讘砖诇砖讛 驻专拽讬诐 诪讜讻专讬谉 讗转 讛讬讬谉 讘驻专讜住 讛驻住讞 讜讘驻专讜住 注爪专转 讜讘驻专讜住 讛讞讙 讜砖诪谉 诪注爪专转 讜讗讬诇讱 诇诪讗讬 讛诇讻转讗 讗诪专 专讘讗 讜讗讬转讬诪讗 专讘 驻驻讗 诇砖讜转驻讬谉 诪讻讗谉 讜讗讬诇讱 诪讗讬 讗诪专 专讘讗 讻诇 讬讜诪讗 驻讬专拽讬讛 讛讜讗

It is taught in a baraita: Rabbi Yehuda says that at three times during the year one sells the grain: Before the time of the sowing, and during the time of the sowing, and before the festival of Passover. And at three times of the year one sells the wine: Before the festival of Passover, and before the festival of Shavuot, and before the festival of Sukkot. And oil is sold from the festival of Shavuot and onward. The Gemara asks: With regard to what halakha was this stated? One may sell these products whenever he so desires. Rava said, and some say that it was Rav Pappa who said: This halakha was stated with regard to partners, as one partner may sell these products without the permission of the other only at these times of the year. At other times, he must first receive permission from his partner. From this point forward, i.e., after the latest of the three times has passed, what is the halakha? Rava said: Every day is its time to be sold.

讜讬讛讬 讻讝专讜讞 讛砖诪砖 讜讬诪谉 讗诇讛讬诐 专讜讞 拽讚讬诐 讞专讬砖讬转 诪讗讬 讞专讬砖讬转 讗诪专 专讘 讬讛讜讚讛 讘砖注讛 砖诪谞砖讘转 注讜砖讛 转诇诪讬诐 转诇诪讬诐 讘讬诐

搂 Having mentioned the east wind, the Gemara quotes a related verse: 鈥淎nd it came to pass, when the sun arose, that God prepared a vehement [岣rishit] east wind鈥 (Jonah 4:8). The Gemara asks: What is the meaning of the word 岣rishit鈥? Rav Yehuda says: It means a wind that plows [岣reshet], as at the time that the wind blows, it forms many furrows in the sea, as though it were plowing the sea.

讗诪专 诇讬讛 专讘讛 讗讬 讛讻讬 讛讬讬谞讜 讚讻转讬讘 讜转讱 讛砖诪砖 注诇 专讗砖 讬讜谞讛 讜讬转注诇祝 讗诇讗 讗诪专 专讘讛 讘砖注讛 砖诪谞砖讘转 诪砖转拽转 讻诇 讛专讜讞讜转 诪驻谞讬讛 讜讛讬讬谞讜 讚讻转讬讘 讗砖专 讘讙讚讬讱 讞诪讬诐 讘讛砖拽讟 讗专抓 诪讚专讜诐 讗诪专 专讘讬 转讞诇讬驻讗 讘专 专讘 讞住讚讗 讗诪专 专讘 讞住讚讗 讗讬诪转讬 讘讙讚讬讱 讞诪讬诐 讘砖注讛 砖讛砖拽讬讟 讗专抓 诪讚专讜诐 砖讘砖注讛 砖诪谞砖讘转 诪砖转拽转 讻诇 讛专讜讞讜转 诪驻谞讬讛

Rabba said to him: If that is so, then that which is written in the continuation of the verse: 鈥淎nd the sun beat upon the head of Jonah and he fainted鈥 (Jonah 4:8), is difficult; it seems from the continuation of the verse that the wind was not extremely hot, not strong. Rather, Rabba says: At the time that it blows, it silences all the winds before it. Therefore, it is called 岣rishit, because all other winds are silent [ma岣rishot] before it. Since only this wind was blowing, it became very hot. And this is as it is written: 鈥淵ou whose garments are hot, when the earth is still by reason of the south wind鈥 (Job 37:17). Rabbi Ta岣lifa bar Rav 岣sda says that Rav 岣sda says in explanation of this verse: When are your garments hot, i.e., when is there the greatest heat? It is when the earth is still by reason of the south wind, as at the time that the southern wind blows, it silences all the winds before it.

专讘 讛讜谞讗 讜专讘 讞住讚讗 讛讜讜 讬转讘讬 讞诇讬祝 讜讗讝讬诇 讙谞讬讘讗 注诇讬讬讛讜 讗诪专 讞讚 诇讞讘专讬讛 谞讬拽讜诐 诪拽诪讬讛 讚讘专 讗讜专讬讬谉 讛讜讗 讗诪专 诇讬讛 讗讬讚讱 诪拽诪讬 驻诇讙讗讛 谞讬拽讜诐 讗讚讛讻讬 讗转讗 讗讬讛讜 诇讙讘讬讬讛讜 讗诪专 诇讛讜 讘诪讗讬 注住拽讬转讜 讗诪专讜 诇讬讛 讘专讜讞讜转

The Gemara relates that Rav Huna and Rav 岣sda were sitting, and Geneiva passed by them. One said to the other: Let us stand before him, as he is a son of the Torah. The other said to him: Shall we stand before a quarrelsome person? In the meantime, Geneiva came to them and said to them: With what were you dealing when you were sitting together? They said to him: We were dealing with winds.

讗诪专 诇讛讜 讛讻讬 讗诪专 专讘 讞谞谉 讘专 专讘讗 讗诪专 专讘 讗专讘注 专讜讞讜转 诪谞砖讘讜转 讘讻诇 讬讜诐 讜专讜讞 爪驻讜谞讬转 诪谞砖讘转 注诐 讻讜诇谉 砖讗诇诪诇讗 讻谉 讗讬谉 讛注讜诇诐 诪转拽讬讬诐 讗驻讬诇讜 砖注讛 讗讞转 讜专讜讞 讚专讜诪讬转 拽砖讛 诪讻讜诇谉 讜讗诇诪诇讗 讘谉 谞抓 诪注诪讬讚讛 诪讞专讘转 讻诇 讛注讜诇诐 讻讜诇讜 诪驻谞讬讛 砖谞讗诪专 讛诪讘讬谞转讱 讬讗讘专 谞抓 讬驻专砖 讻谞驻讬讜 诇转讬诪谉

He said to them: This is what Rav 岣nan bar Rava says that Rav says: Four winds blow on each day, and the north wind blows together with each of the other three; as, if this were not so and the northern wind did not blow, then the world would not survive for even one hour. And the south wind is harsher than all of them, and were it not for the angel called Ben Netz, who stops it from blowing even harder, then it would destroy the entire world before it, as it is stated: 鈥淒oes the hawk [netz] soar by your wisdom, and stretch her wings toward the south?鈥 (Job 39:26).

专讘讗 讜专讘 谞讞诪谉 讘专 讬爪讞拽 讛讜讜 讬转讘讬 讛讜讛 讞诇讬祝 讜讗讝讬诇 专讘 谞讞诪谉 讘专 讬注拽讘 讚讬转讬讘 讘讙讜讛专拽讗 讚讚讛讘讗 讜驻专讬住 注诇讬讛 住专讘诇讗 讚讻专转讬 专讘讗 讗讝诇 诇讙讘讬讛 专讘 谞讞诪谉 讘专 讬爪讞拽 诇讗 讗讝诇 诇讙讘讬讛 讗诪专 讚诇诪讗 诪讗讬谞砖讬 讚讘讬 专讬砖 讙诇讜转讗 谞讬谞讛讜 专讘讗 爪专讬讱 诇讛讜 讗谞讗 诇讗 爪专讬讻谞讗 诇讛讜

The Gemara also relates that Rava and Rav Na岣an bar Yitz岣k were sitting, and Rav Na岣an bar Ya鈥檃kov was passing by them while sitting on a gilt carriage [goharka] and with a green cloak [sarbela] spread over him. Rava went to him, but Rav Na岣an bar Yitz岣k did not go to him. He said: Perhaps they are members of the house of the Exilarch. Rava needs them, but I do not need them.

讻讚讞讝讗 讚专讘 谞讞诪谉 讘专 讬注拽讘 讛讜讛 讗讝讬诇 诇讙讘讬讛 讙诇讬 诇讚专注讬讛 讗诪专 砖讚讬讗 谞砖讬讘 讗诪专 专讘讗 讛讻讬 讗诪专 专讘 讗砖讛 诪驻诇转 讘讜 讜砖诪讜讗诇 讗诪专 讗驻讬诇讜 诪专讙诇讬转 砖讘讬诐 诪专拽讘转 讘讜 专讘讬 讬讜讞谞谉 讗诪专 讗驻讬诇讜 砖讻讘转 讝专注 砖讘诪注讬 讗砖讛 诪住专讞转 讘讜

When he saw that it was Rav Na岣an bar Ya鈥檃kov, he also went to him. Rav Na岣an bar Ya鈥檃kov uncovered his arm due to the heat and said: The wind called Shadya is blowing. Rava says that this is what Rav says about this wind: A woman miscarries in its wake. And Shmuel says: Even a pearl [margalit] that is in the sea decomposes in its wake. Rabbi Yo岣nan says: Even the semen that is in a woman鈥檚 womb putrefies in its wake.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜砖诇砖转谉 诪拽专讗 讗讞讚 讚专砖讜 讻讬 讛讜讗 讘讬谉 讗讞讬诐 讬驻专讬讗 讬讘讜讗 拽讚讬诐 专讜讞 讛壮 诪诪讚讘专 注讜诇讛 讜讬讘讜砖 诪拽讜专讜 讜讙讜壮 讬讘讜砖 诪拽讜专讜 讝讜 诪拽讜专讛 砖诇 讗砖讛 讜讬讞专讘 诪注讬讬谞讜 讝讛 砖讻讘转 讝专注 砖讘诪注讬 讗砖讛 讛讜讗 讬砖住讛 讗讜爪专 讻诇 讻诇讬 讞诪讚讛 讝讜 诪专讙诇讬转 砖讘讬诐

Rav Na岣an bar Yitz岣k, who was present, said about their statements: And the three of them derived their statements from one verse, as it is stated: 鈥淔or though he be fruitful among the reed-plants, an east wind shall come, the wind of the Lord coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up; he shall spoil the treasure of all precious vessels鈥 (Hosea 13:15). The statement that a woman miscarries in its wake is based on the phrase 鈥淗is spring shall become dry,鈥 as this is referring to a woman鈥檚 womb. With regard to the phrase 鈥淎nd his fountain shall be dried up,鈥 this is referring to the semen that is in a woman鈥檚 womb. And with regard to the phrase 鈥淗e shall spoil the treasure of all precious vessels,鈥 this is referring to a pearl in the sea.

讗诪专 专讘讗 注讚讬 住讜专讗讛 讛讜讗 讚讚讬讬拽讬 拽专讗讬 诪讗讬 讻讬 讛讜讗 讘讬谉 讗讞讬诐 讬驻专讬讗 讗诪专 专讘讗 讗驻讬诇讜

Rava says: This Sage is from Sura, as they are precise with verses. The Gemara asks: What is the meaning of: 鈥淭hough he be fruitful [yafri] among the reed-plants鈥? Rava said: Even

  • 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 Shlemah of Naama bat Yael Esther.

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Gittin 31

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Gittin 31

讘砖转讬 转专讜诪讜转 讛讻转讜讘 诪讚讘专 讗讞转 转专讜诪讛 讙讚讜诇讛 讜讗讞转 转专讜诪转 诪注砖专 讻砖诐 砖转专讜诪讛 讙讚讜诇讛 谞讬讟诇转 讘讗讜诪讚 讜讘诪讞砖讘讛 讻讱 转专讜诪转 诪注砖专 谞讬讟诇转 讘讗讜诪讚 讜讘诪讞砖讘讛 讜讻砖诐 砖讬砖 诇讜 专砖讜转 诇讘注诇 讛讘讬转 诇转专讜诐 转专讜诪讛 讙讚讜诇讛 讻讱 讬砖 诇讜 专砖讜转 诇讘注诇 讛讘讬转 诇转专讜诐 转专讜诪转 诪注砖专

The verse speaks of two terumot; one is standard teruma and one is teruma of the tithe. Since they are mentioned together, they can be compared: Just as standard teruma is taken by estimate, as there is no requirement for the amount separated to be measured precisely, and it can be taken by thought, as one is not required to physically separate it before consuming the remaining produce, so too, teruma of the tithe may be taken by estimate and by thought. And this comparison also teaches that just as the homeowner has permission, i.e., the right, to separate standard teruma, so too, the homeowner has permission to separate teruma of the tithe.

诪转谞讬壮 讛诪谞讬讞 驻讬专讜转 诇讛讬讜转 诪驻专讬砖 注诇讬讛谉 转专讜诪讛 讜诪注砖专讜转 诪注讜转 诇讛讬讜转 诪驻专讬砖 注诇讬讛谉 诪注砖专 砖谞讬 诪驻专讬砖 注诇讬讛谉 讘讞讝拽转 砖讛谉 拽讬讬诪讬谉 讗诐 讗讘讚讜 讛专讬 讝讛 讞讜砖砖 诪注转 诇注转 讚讘专讬 专讘讬 讗诇注讝专

MISHNA: With regard to one who sets aside produce with the understanding that he will separate terumot and tithes with it, so that when he has untithed produce he can render it fit by declaring that the teruma and tithes that must be separated will be from the produce that he had set aside for this purpose, or one who sets aside money with the understanding that he will separate and to redeem second tithe with it, then he may later separate the teruma or tithe with them, based on the presumption that the produce or the money are extant. He need not be concerned that perhaps the produce or money was lost in the meantime. If he discovers that they were lost, then he must be concerned that the produce or money that he set aside was lost, from the time until the same time, as will be explained in the Gemara, and he must separate teruma and tithes from the produce a second time; this is the statement of Rabbi Elazar.

专讘讬 讬讛讜讚讛 讗讜诪专 讘砖诇砖讛 驻专拽讬诐 讘讜讚拽讬谉 讗转 讛讬讬谉 讘拽讬讚讜诐 砖诇 诪讜爪讗讬 讛讞讙 讜讘讛讜爪讗转 住诪讚专 讜讘砖注转 讻谞讬住转 诪讬诐 讘讘讜住专

Rabbi Yehuda says: One checks the wine that is set aside to be used for separating terumot and tithes for other wine to see if it has turned to vinegar, which would render it unfit for this purpose, at three times during the year: When the east wind blows at the conclusion of the festival of Sukkot, and when the blossoms fall and the grape buds emerge and appear as small clusters, and at the time when water enters and fills the unripe grape. Since there is a change in the weather at these times, one should check to ensure that the wine has not turned to vinegar.

讙诪壮 诪讗讬 诪注转 诇注转 专讘讬 讬讜讞谞谉 讗诪专 诪注转 诇注转 砖诇 讘讚讬拽讛 专讘讬 讗诇注讝专 讘谉 讗谞讟讬讙谞讜住 讗讜诪专 诪砖讜诐 专讘讬 讗诇注讝专 讘专讘讬 讬谞讗讬

GEMARA: The mishna taught that if the produce or money was lost, then one must be concerned that it occurred from the time until the same time. The Gemara asks: What is meant by: From the time until the same time? Rabbi Yo岣nan said: It means from the time it was checked and found to be lost, until the same time of day on the previous day. If one had used that produce to render fit other produce within the twenty-four hours before noticing that it had been lost, one must separate teruma and tithes for that produce again. Rabbi Elazar ben Antigonus says in the name of Rabbi Elazar, son of Rabbi Yannai:

诪注转 诇注转 砖诇 讛谞讞讛

It means from the time that it was set aside until the same time the day after it was set aside. In other words, he must be concerned about all of the untithed produce that he had rendered fit after the first twenty-four hour period from when he set aside the produce or money had passed.

转谞谉 讗诐 讗讘讚讜 讛专讬 讝讛 讞讜砖砖 诪注转 诇注转 讘砖诇诪讗 诇诪讗谉 讚讗诪专 诪注转 诇注转 砖诇 讘讚讬拽讛 砖驻讬专

We learned in the mishna: If he discovers that they were lost, then he must be concerned that the produce or money that he set aside was lost from the time until the same time. Granted, according to the one who said that this means from the time it was checked and found to be lost until the same time of day on the previous day, it works out well, as the wine is presumed to have turned to vinegar from that moment.

讗诇讗 诇诪讗谉 讚讗诪专 诪注转 诇注转 砖诇 讛谞讞讛 讛讗讬 诪注转 诇注转 注讚 诪注转 诇注转 诪讬讘注讬 诇讬讛 拽砖讬讗

But according to the one who said that this means from the time that it was set aside until the same time the day after it was set aside, this expression: From the time until the same time, is imprecise, as the presumption is that the wine turned to vinegar dating back to the day after it had been set aside. Therefore, it should have said: One is concerned going back until then from the time it was set aside to the same time the following day, i.e., twenty-four hours after it had been set aside. The Gemara comments: The wording of the mishna is difficult according to that opinion.

讚讘专讬 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗诇注讝专 讞诇讜拽讬谉 注诇讬讜 讞讘讬专讬讜 注诇 专讘讬 讗诇注讝专 讚转谞谉 诪拽讜讛 砖谞诪讚讚 讜谞诪爪讗 讞住专 讻诇 讟讛专讜转 砖谞注砖讜 注诇 讙讘讬讜 诇诪驻专注 讘讬谉 讘专砖讜转 讛讬讞讬讚 讘讬谉 讘专砖讜转 讛专讘讬诐 讟诪讗讜转

The mishna teaches that this is the statement of the tanna Rabbi Elazar. The amora Rabbi Elazar says: Rabbi Elazar鈥檚 colleagues disagree with him, as we learned in a mishna (Mikvaot 2:2): In the case of a ritual bath that was known to have contained the requisite forty se鈥檃, which was then measured and found deficient in its quantity of water, all pure items that had been rendered pure in it, retroactive to when the ritual bath was last measured, whether this ritual bath is found in the private domain or in the public domain, are impure.

驻砖讬讟讗 讚讞诇讜拽讬谉 诪讛讜 讚转讬诪讗 诪讗讬 诇诪驻专注 诪注转 诇注转 拽讗 诪砖诪注 诇谉

The Gemara comments: It is obvious that those who ascribe to the statement of that mishna disagree with Rabbi Elazar the tanna. What novel idea is Rabbi Elazar the amora teaching? The Gemara answers: It is necessary lest you say that what the term retroactive is referring to is any item that was immersed and purified from the time it was found to be deficient until the same time the previous day, in accordance with the opinion of Rabbi Elazar. Therefore, he teaches us that in fact they disagree and deem impure all items immersed from the time that the ritual bath had last been checked.

专讘讬 讬讛讜讚讛 讗讜诪专 讘砖诇砖讛 驻专拽讬诐 讻讜壮 转谞讗 讘拽讬讚讜诐 砖诇 诪讜爪讗讬 讛讞讙 砖诇 转拽讜驻讛

搂 The mishna teaches that Rabbi Yehuda says: One checks the wine at three times during the year. One of these times is when the east wind blows at the conclusion of the festival of Sukkot. A Sage taught: It is checked when the east wind blows at the conclusion of the festival of Sukkot in the season of Tishrei, i.e., autumn. However, if the summer continues until the festival of Sukkot, then in the event of this unusual occurrence one does not check the wine.

转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讘砖诇砖讛 驻专拽讬诐 诪讜讻专讬谉 讗转 讛转讘讜讗讛 诇驻谞讬 讛讝专注 讜讘砖注转 讛讝专注 讜讘驻专讜住 讛驻住讞 讜讘砖诇砖讛 驻专拽讬诐 诪讜讻专讬谉 讗转 讛讬讬谉 讘驻专讜住 讛驻住讞 讜讘驻专讜住 注爪专转 讜讘驻专讜住 讛讞讙 讜砖诪谉 诪注爪专转 讜讗讬诇讱 诇诪讗讬 讛诇讻转讗 讗诪专 专讘讗 讜讗讬转讬诪讗 专讘 驻驻讗 诇砖讜转驻讬谉 诪讻讗谉 讜讗讬诇讱 诪讗讬 讗诪专 专讘讗 讻诇 讬讜诪讗 驻讬专拽讬讛 讛讜讗

It is taught in a baraita: Rabbi Yehuda says that at three times during the year one sells the grain: Before the time of the sowing, and during the time of the sowing, and before the festival of Passover. And at three times of the year one sells the wine: Before the festival of Passover, and before the festival of Shavuot, and before the festival of Sukkot. And oil is sold from the festival of Shavuot and onward. The Gemara asks: With regard to what halakha was this stated? One may sell these products whenever he so desires. Rava said, and some say that it was Rav Pappa who said: This halakha was stated with regard to partners, as one partner may sell these products without the permission of the other only at these times of the year. At other times, he must first receive permission from his partner. From this point forward, i.e., after the latest of the three times has passed, what is the halakha? Rava said: Every day is its time to be sold.

讜讬讛讬 讻讝专讜讞 讛砖诪砖 讜讬诪谉 讗诇讛讬诐 专讜讞 拽讚讬诐 讞专讬砖讬转 诪讗讬 讞专讬砖讬转 讗诪专 专讘 讬讛讜讚讛 讘砖注讛 砖诪谞砖讘转 注讜砖讛 转诇诪讬诐 转诇诪讬诐 讘讬诐

搂 Having mentioned the east wind, the Gemara quotes a related verse: 鈥淎nd it came to pass, when the sun arose, that God prepared a vehement [岣rishit] east wind鈥 (Jonah 4:8). The Gemara asks: What is the meaning of the word 岣rishit鈥? Rav Yehuda says: It means a wind that plows [岣reshet], as at the time that the wind blows, it forms many furrows in the sea, as though it were plowing the sea.

讗诪专 诇讬讛 专讘讛 讗讬 讛讻讬 讛讬讬谞讜 讚讻转讬讘 讜转讱 讛砖诪砖 注诇 专讗砖 讬讜谞讛 讜讬转注诇祝 讗诇讗 讗诪专 专讘讛 讘砖注讛 砖诪谞砖讘转 诪砖转拽转 讻诇 讛专讜讞讜转 诪驻谞讬讛 讜讛讬讬谞讜 讚讻转讬讘 讗砖专 讘讙讚讬讱 讞诪讬诐 讘讛砖拽讟 讗专抓 诪讚专讜诐 讗诪专 专讘讬 转讞诇讬驻讗 讘专 专讘 讞住讚讗 讗诪专 专讘 讞住讚讗 讗讬诪转讬 讘讙讚讬讱 讞诪讬诐 讘砖注讛 砖讛砖拽讬讟 讗专抓 诪讚专讜诐 砖讘砖注讛 砖诪谞砖讘转 诪砖转拽转 讻诇 讛专讜讞讜转 诪驻谞讬讛

Rabba said to him: If that is so, then that which is written in the continuation of the verse: 鈥淎nd the sun beat upon the head of Jonah and he fainted鈥 (Jonah 4:8), is difficult; it seems from the continuation of the verse that the wind was not extremely hot, not strong. Rather, Rabba says: At the time that it blows, it silences all the winds before it. Therefore, it is called 岣rishit, because all other winds are silent [ma岣rishot] before it. Since only this wind was blowing, it became very hot. And this is as it is written: 鈥淵ou whose garments are hot, when the earth is still by reason of the south wind鈥 (Job 37:17). Rabbi Ta岣lifa bar Rav 岣sda says that Rav 岣sda says in explanation of this verse: When are your garments hot, i.e., when is there the greatest heat? It is when the earth is still by reason of the south wind, as at the time that the southern wind blows, it silences all the winds before it.

专讘 讛讜谞讗 讜专讘 讞住讚讗 讛讜讜 讬转讘讬 讞诇讬祝 讜讗讝讬诇 讙谞讬讘讗 注诇讬讬讛讜 讗诪专 讞讚 诇讞讘专讬讛 谞讬拽讜诐 诪拽诪讬讛 讚讘专 讗讜专讬讬谉 讛讜讗 讗诪专 诇讬讛 讗讬讚讱 诪拽诪讬 驻诇讙讗讛 谞讬拽讜诐 讗讚讛讻讬 讗转讗 讗讬讛讜 诇讙讘讬讬讛讜 讗诪专 诇讛讜 讘诪讗讬 注住拽讬转讜 讗诪专讜 诇讬讛 讘专讜讞讜转

The Gemara relates that Rav Huna and Rav 岣sda were sitting, and Geneiva passed by them. One said to the other: Let us stand before him, as he is a son of the Torah. The other said to him: Shall we stand before a quarrelsome person? In the meantime, Geneiva came to them and said to them: With what were you dealing when you were sitting together? They said to him: We were dealing with winds.

讗诪专 诇讛讜 讛讻讬 讗诪专 专讘 讞谞谉 讘专 专讘讗 讗诪专 专讘 讗专讘注 专讜讞讜转 诪谞砖讘讜转 讘讻诇 讬讜诐 讜专讜讞 爪驻讜谞讬转 诪谞砖讘转 注诐 讻讜诇谉 砖讗诇诪诇讗 讻谉 讗讬谉 讛注讜诇诐 诪转拽讬讬诐 讗驻讬诇讜 砖注讛 讗讞转 讜专讜讞 讚专讜诪讬转 拽砖讛 诪讻讜诇谉 讜讗诇诪诇讗 讘谉 谞抓 诪注诪讬讚讛 诪讞专讘转 讻诇 讛注讜诇诐 讻讜诇讜 诪驻谞讬讛 砖谞讗诪专 讛诪讘讬谞转讱 讬讗讘专 谞抓 讬驻专砖 讻谞驻讬讜 诇转讬诪谉

He said to them: This is what Rav 岣nan bar Rava says that Rav says: Four winds blow on each day, and the north wind blows together with each of the other three; as, if this were not so and the northern wind did not blow, then the world would not survive for even one hour. And the south wind is harsher than all of them, and were it not for the angel called Ben Netz, who stops it from blowing even harder, then it would destroy the entire world before it, as it is stated: 鈥淒oes the hawk [netz] soar by your wisdom, and stretch her wings toward the south?鈥 (Job 39:26).

专讘讗 讜专讘 谞讞诪谉 讘专 讬爪讞拽 讛讜讜 讬转讘讬 讛讜讛 讞诇讬祝 讜讗讝讬诇 专讘 谞讞诪谉 讘专 讬注拽讘 讚讬转讬讘 讘讙讜讛专拽讗 讚讚讛讘讗 讜驻专讬住 注诇讬讛 住专讘诇讗 讚讻专转讬 专讘讗 讗讝诇 诇讙讘讬讛 专讘 谞讞诪谉 讘专 讬爪讞拽 诇讗 讗讝诇 诇讙讘讬讛 讗诪专 讚诇诪讗 诪讗讬谞砖讬 讚讘讬 专讬砖 讙诇讜转讗 谞讬谞讛讜 专讘讗 爪专讬讱 诇讛讜 讗谞讗 诇讗 爪专讬讻谞讗 诇讛讜

The Gemara also relates that Rava and Rav Na岣an bar Yitz岣k were sitting, and Rav Na岣an bar Ya鈥檃kov was passing by them while sitting on a gilt carriage [goharka] and with a green cloak [sarbela] spread over him. Rava went to him, but Rav Na岣an bar Yitz岣k did not go to him. He said: Perhaps they are members of the house of the Exilarch. Rava needs them, but I do not need them.

讻讚讞讝讗 讚专讘 谞讞诪谉 讘专 讬注拽讘 讛讜讛 讗讝讬诇 诇讙讘讬讛 讙诇讬 诇讚专注讬讛 讗诪专 砖讚讬讗 谞砖讬讘 讗诪专 专讘讗 讛讻讬 讗诪专 专讘 讗砖讛 诪驻诇转 讘讜 讜砖诪讜讗诇 讗诪专 讗驻讬诇讜 诪专讙诇讬转 砖讘讬诐 诪专拽讘转 讘讜 专讘讬 讬讜讞谞谉 讗诪专 讗驻讬诇讜 砖讻讘转 讝专注 砖讘诪注讬 讗砖讛 诪住专讞转 讘讜

When he saw that it was Rav Na岣an bar Ya鈥檃kov, he also went to him. Rav Na岣an bar Ya鈥檃kov uncovered his arm due to the heat and said: The wind called Shadya is blowing. Rava says that this is what Rav says about this wind: A woman miscarries in its wake. And Shmuel says: Even a pearl [margalit] that is in the sea decomposes in its wake. Rabbi Yo岣nan says: Even the semen that is in a woman鈥檚 womb putrefies in its wake.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜砖诇砖转谉 诪拽专讗 讗讞讚 讚专砖讜 讻讬 讛讜讗 讘讬谉 讗讞讬诐 讬驻专讬讗 讬讘讜讗 拽讚讬诐 专讜讞 讛壮 诪诪讚讘专 注讜诇讛 讜讬讘讜砖 诪拽讜专讜 讜讙讜壮 讬讘讜砖 诪拽讜专讜 讝讜 诪拽讜专讛 砖诇 讗砖讛 讜讬讞专讘 诪注讬讬谞讜 讝讛 砖讻讘转 讝专注 砖讘诪注讬 讗砖讛 讛讜讗 讬砖住讛 讗讜爪专 讻诇 讻诇讬 讞诪讚讛 讝讜 诪专讙诇讬转 砖讘讬诐

Rav Na岣an bar Yitz岣k, who was present, said about their statements: And the three of them derived their statements from one verse, as it is stated: 鈥淔or though he be fruitful among the reed-plants, an east wind shall come, the wind of the Lord coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up; he shall spoil the treasure of all precious vessels鈥 (Hosea 13:15). The statement that a woman miscarries in its wake is based on the phrase 鈥淗is spring shall become dry,鈥 as this is referring to a woman鈥檚 womb. With regard to the phrase 鈥淎nd his fountain shall be dried up,鈥 this is referring to the semen that is in a woman鈥檚 womb. And with regard to the phrase 鈥淗e shall spoil the treasure of all precious vessels,鈥 this is referring to a pearl in the sea.

讗诪专 专讘讗 注讚讬 住讜专讗讛 讛讜讗 讚讚讬讬拽讬 拽专讗讬 诪讗讬 讻讬 讛讜讗 讘讬谉 讗讞讬诐 讬驻专讬讗 讗诪专 专讘讗 讗驻讬诇讜

Rava says: This Sage is from Sura, as they are precise with verses. The Gemara asks: What is the meaning of: 鈥淭hough he be fruitful [yafri] among the reed-plants鈥? Rava said: Even

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