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Today's Daf Yomi

December 20, 2015 | 讞壮 讘讟讘转 转砖注状讜

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • 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.

Gittin 7

Various comments and stories are brought regarding appropriate behavior in the house with family and other household members and those in the community who are behaving inappropriately, charity giving, not playing music and wearing bride and groom crowns after the destruction, etc. 聽The gemara then goes back to the mishna and discusses some border issues in the North. 聽Does one who brings a get on a boat need to make the declaration that one makes when bringing from abroad?


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诇诪讬诪专讬谞讛讜 讘谞讬讞讜转讗 讻讬 讛讬讻讬 讚诇讬拽讘诇讜 诪讬谞讬讛 讗诪专 专讘 讗砖讬 讗谞讗 诇讗 砖诪讬注讗 诇讬 讛讗 讚专讘讛 讘专 讘专 讞谞讛 讜拽讬讬诪转讬讛 诪住讘专讗

say them with calmness so that they will accept instruction from him. Rav Ashi said: I did not hear this statement of Rabba bar bar 岣na, and yet I fulfilled it through my own reasoning.

讗诪专 专讘讬 讗讘讛讜 诇注讜诇诐 讗诇 讬讟讬诇 讗讚诐 讗讬诪讛 讬转讬专讛 讘转讜讱 讘讬转讜 砖讛专讬 讗讚诐 讙讚讜诇 讛讟讬诇 讗讬诪讛 讬转讬专讛 讘转讜讱 讘讬转讜 讜讛讗讻讬诇讜讛讜 讚讘专 讙讚讜诇

Rabbi Abbahu says: A person should never impose excessive fear upon the members of his household, as a great man imposed excessive fear upon his household and they fed him something that carried a great prohibition.

讜诪谞讜 专讘讬 讞谞讬谞讗 讘谉 讙诪诇讬讗诇 讛讗讻讬诇讜讛讜 住诇拽讗 讚注转讱 讛砖转讗 讘讛诪转谉 砖诇 爪讚讬拽讬诐 讗讬谉 讛拽讚讜砖 讘专讜讱 讛讜讗 诪讘讬讗 转拽诇讛 注诇 讬讚诐 爪讚讬拽讬诐 注爪诪谉 诇讗 讻诇 砖讻谉

The Gemara asks: And who was this individual? The Gemara answers: Rabbi 岣nina ben Gamliel. The Gemara asks: Would it enter your mind to say that they actually fed him forbidden food? Now consider that the Holy One, Blessed be He, does not cause an error to be performed through the animals of the righteous. With regard to the righteous themselves is it not all the more so? How can you say that Rabbi 岣nina ben Gamliel ate forbidden food?

讗诇讗 讘拽砖讜 诇讛讗讻讬诇讜 讚讘专 讙讚讜诇 讜诪讗讬 谞讬讛讜 讗讘专 诪谉 讛讞讬

Rather, it means that they sought to feed him something that carried a great prohibition. And what was this? A limb from a living animal. One day the animal they brought him was missing a limb, and as the members of his household were very fearful they severed a limb from a living animal to make his meal appear whole, and he almost ate it.

砖诇讞 诇讬讛 诪专 注讜拽讘讗 诇专讘讬 讗诇注讝专 讘谞讬 讗讚诐 讛注讜诪讚讬诐 注诇讬 讜讘讬讚讬 诇诪住专诐 诇诪诇讻讜转 诪讛讜

搂 After mentioning letters sent from Eretz Yisrael to Babylonia and the issue of scoring parchment, the Gemara relates: Mar Ukva, the Exilarch in Babylonia, sent a letter to Rabbi Elazar, who was in Eretz Yisrael, in which the following was written: With regard to people who stand over and torment me, and I have the power to deliver them into the hands of the government, what is the halakha? May I hand them over to the authorities or not?

砖专讟讟 讜讻转讘 诇讬讛 讗诪专转讬 讗砖诪专讛 讚专讻讬 诪讞讟讜讗 讘诇砖讜谞讬 讗砖诪专讛 诇驻讬 诪讞住讜诐 讘注讜讚 专砖注 诇谞讙讚讬 讗祝 注诇 驻讬 砖专砖注 诇谞讙讚讬 讗砖诪专讛 诇驻讬 诪讞住讜诐

Rabbi Elazar scored parchment and wrote to him the following verse: 鈥淚 said: I will take heed to my ways, that I do not sin with my tongue; I will keep a curb upon my mouth, while the wicked is before me鈥 (Psalms 39:2). Rabbi Elazar quoted this verse to allude to the following response: Even though 鈥渢he wicked is before me,鈥 鈥淚 will keep a curb upon my mouth.鈥

砖诇讞 诇讬讛 拽讗 诪爪注专讬 诇讬 讟讜讘讗 讜诇讗 诪爪讬谞讗 讚讗讬拽讜诐 讘讛讜 砖诇讞 诇讬讛 讚讜诐 诇讛壮 讜讛转讞讜诇诇 诇讜 讚讜诐 诇讛壮 讜讛讜讗 讬驻讬诇诐 诇讱 讞诇诇讬诐 讞诇诇讬诐 讛砖讻诐 讜讛注专讘 注诇讬讛谉 诇讘讬转 讛诪讚专砖 讜讛谉 讻诇讬谉 诪讗讬诇讬讛谉 讛讚讘专 讬爪讗 诪驻讬 专讘讬 讗诇注讝专 讜谞转谞讜讛讜 诇讙谞讬讘讗 讘拽讜诇专

Mar Ukva sent word to him again: They are tormenting me a great deal and I cannot stand them. Rabbi Elazar sent to him in response: 鈥淩esign yourself to the Lord, and wait patiently [hit岣lel] for Him; do not fret yourself because of he who prospers in his way, because of the man who brings wicked devices to pass鈥 (Psalms 37:7). This verse indicates: 鈥淩esign yourself to the Lord,鈥 i.e., do not do anything, and He will strike them down as many corpses [岣lalim]. Rise before and stay later than them in your visits to the study hall, and they will disappear on their own. The Gemara relates: The matter emerged from the mouth of Rabbi Elazar, and Geneiva, Mar Ukva鈥檚 tormentor, was placed in a neck iron [kolar], as one sentenced by the government.

砖诇讞讜 诇讬讛 诇诪专 注讜拽讘讗 讝诪专讗 诪谞讗 诇谉 讚讗住讬专 砖专讟讟 讜讻转讘 诇讛讜 讗诇 转砖诪讞 讬砖专讗诇 讗诇 讙讬诇 讘注诪讬诐

The Gemara further relates: They sent the following question to Mar Ukva: From where do we derive that song is forbidden in the present, following the destruction of the Temple? He scored parchment and wrote to them: 鈥淩ejoice not, O Israel, to exultation, like the peoples鈥 (Hosea 9:1).

讜诇讬砖诇讞 诇讛讜 诪讛讻讗 讘砖讬专 诇讗 讬砖转讜 讬讬谉 讬诪专 砖讻专 诇砖讜转讬讜 讗讬 诪讛讛讜讗 讛讜讛 讗诪讬谞讗 讛谞讬 诪讬诇讬 讝诪专讗 讚诪谞讗 讗讘诇 讚驻讜诪讗 砖专讬 拽讗 诪砖诪注 诇谉

The Gemara asks: And let him send them a response from here: 鈥淭hey do not drink wine with a song; strong drink is bitter to them who drink it鈥 (Isaiah 24:9), indicating that song is no longer allowed. The Gemara answers: If he had answered by citing that verse, I would say that this matter applies only to instrumental music, in accordance with the previous verse: 鈥淭he mirth of tabrets ceases, the noise of them who rejoice ends, the joy of the harp ceases鈥 (Isaiah 24:8); however, vocal song is permitted. Therefore, Mar Ukva teaches us that all types of song are forbidden.

讗诪专 诇讬讛 专讘 讛讜谞讗 讘专 谞转谉 诇专讘 讗砖讬 诪讗讬 讚讻转讬讘 拽讬谞讛 讜讚讬诪讜谞讛 讜注讚注讚讛 讗诪专 诇讬讛 诪转讜讜转讗 讚讗专抓 讬砖专讗诇 拽讞砖讬讘

In connection to the incident in which Mar Ukva was instructed not to take revenge against his tormentors, the Gemara relates similar discussions. Rav Huna bar Natan said to Rav Ashi: What is the meaning of that which is written: 鈥淜ina, and Dimonah, and Adadah鈥 (Joshua 15:22)? He said to him: The verse is listing the cities of Eretz Yisrael.

讗诪专 诇讬讛 讗讟讜 讗谞讗 诇讗 讬讚注谞讗 讚诪转讜讜转讗 讚讗专抓 讬砖专讗诇 拽讗 讞砖讬讘 讗诇讗 专讘 讙讘讬讛讗 诪讗专讙讬讝讗 讗诪专 讘讛 讟注诪讗 讻诇 砖讬砖 诇讜 拽谞讗讛 注诇 讞讘讬专讜 讜讚讜诪诐 砖讜讻谉 注讚讬 注讚 注讜砖讛 诇讜 讚讬谉

Rav Huna said to him: Is that to say that you think I don鈥檛 know that the verse is listing the cities of Eretz Yisrael? This is certainly the straightforward meaning of the verse. Rather, Rav Geviha from Argiza said an explanation of this verse, suggesting that it is an allusion to the following idea: Anyone who harbors jealousy [kina] toward another, and yet remains silent [domem], He who dwells for all eternity [adei ad] performs judgment on his behalf.

讗诪专 诇讬讛 讗诇讗 诪注转讛 爪拽诇讙 讜诪讚诪谞讛 讜住谞住谞讛 讛讻讬 谞诪讬 讗诪专 诇讬讛 讗讬 讛讜讛 专讘 讙讘讬讛讗 诪讘讬 讗专讙讬讝讗 讛讻讗 讛讜讛 讗诪专 讘讛 讟注诪讗 专讘 讗讞讗 诪讘讬 讞讜讝讗讛 讗诪专 讘讛 讛讻讬 讻诇 诪讬 砖讬砖 诇讜 爪注拽转 诇讙讬诪讗 注诇 讞讘讬专讜 讜讚讜诪诐 砖讜讻谉 讘住谞讛 注讜砖讛 诇讜 讚讬谉

Rav Ashi said to him: If that is so, you should also expound the verse: 鈥淶iklag, and Madmannah, and Sansannah鈥 (Joshua 15:31), in a similar manner. Rav Huna said to him: If Rav Geviha from Bei Argiza was here, he would say an explanation for it. The Gemara relates: Rav A岣 from Bei 岣za鈥檃 said this about that verse: Anyone who has a complaint against another over a sip [tza鈥檃kat legima], i.e., he has a claim that someone did not give him food, and remains silent [domem], the One who dwells in the burning bush [seneh] performs judgment on his behalf.

讗诪专 诇讬讛 专讬砖 讙诇讜转讗 诇专讘 讛讜谞讗 讻诇讬诇讗 诪谞讗 诇谉 讚讗住讜专 讗诪专 诇讬讛 诪讚专讘谞谉 讚转谞谉 讘驻讜诇诪讜住 砖诇 讗住驻住讬讬谞讜住 讙讝专讜 注诇 注讟专讜转 讞转谞讬诐 讜注诇 讛讗讬专讜住

The Exilarch said to Rav Huna: From where do we derive that it is prohibited to place a garland on a groom鈥檚 head? Rav Huna said to him: It is prohibited by rabbinic law, as we learned in a mishna (Sota 49a): In the war [pulmus] of Vespasian they decreed upon the garlands of bridegrooms, meaning that bridegrooms may no longer wear garlands, and they decreed upon the drum [irus], meaning they also banned the playing of drums.

讗讚讛讻讬 拽诐 专讘 讛讜谞讗 诇讗驻谞讜讬讬 讗诪专 诇讬讛 专讘 讞住讚讗 拽专讗 讻转讬讘 讻讛 讗诪专 讛壮 讗诇讛讬诐 讛住专 讛诪爪谞驻转 讜讛专诐 讛注讟专讛 讝讗转 诇讗 讝讗转 讛砖驻诇讛 讛讙讘讛 讜讛讙讘讜讛 讛砖驻讬诇

In the meantime Rav Huna stood to relieve himself, and after he left, Rav 岣sda, who had not spoken up to that point out of reverence for his teacher, Rav Huna, said to the Exilarch: A verse is written with regard to this matter: 鈥淭hus says the Lord God: The mitre shall be removed, and the garland taken off; this shall no more be the same; that which is low shall be exalted, and that which is high abased鈥 (Ezekiel 21:31).

讜讻讬 诪讛 注谞讬谉 诪爪谞驻转 讗爪诇 注讟专讛 讗诇讗 诇讜诪专 诇讱 讘讝诪谉 砖诪爪谞驻转 讘专讗砖 讻讛谉 讙讚讜诇 注讟专讛 讘专讗砖 讻诇 讗讚诐 谞住转诇拽讛 诪爪谞驻转 诪专讗砖 讻讛谉 讙讚讜诇 谞住转诇拽讛 注讟专讛 诪专讗砖 讻诇 讗讚诐

But in what way is a mitre connected to a garland? These two are not placed on the head of the same type of person. Rather, this verse serves to say to you: When the mitre is found on the head of the High Priest, i.e., when the Temple is standing, then a garland may be found on the head of every man at his wedding. However, once the mitre is removed from the head of the High Priest, the garland is removed from the head of every man.

讗讚讛讻讬 讗转讗 专讘 讛讜谞讗 讗砖讻讞讬谞讛讜 讚讛讜讬 讬转讘讬 讗诪专 诇讬讛 讛讗诇讛讬诐 诪讚专讘谞谉 讗诇讗 讞住讚讗 砖诪讱 讜讞住讚讗讬谉 诪讬诇讱

In the meantime, Rav Huna came back and he found them sitting and discussing this matter. He said to Rav 岣sda in the form of an oath: By God! This prohibition applies by rabbinic law. However, your name is 岣sda and your words find favor [岣sda鈥檌n], as you have discovered a fine source for this halakha.

专讘讬谞讗 讗砖讻讞讬讛 诇诪专 讘专 专讘 讗砖讬 讚讛讜讛 讙讚讬诇 讻诇讬诇讗 诇讘专转讬讛 讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 讛住专 讛诪爪谞驻转 讜讛专诐 讛注讟专讛 讗诪专 诇讬讛 讚讜诪讬讗 讚讻讛谉 讙讚讜诇 讘讙讘专讬 讗讘诇 讘谞砖讬 诇讗

The Gemara relates: Ravina found Mar bar Rav Ashi braiding a garland for his daughter upon her marriage. He said to him: Doesn鈥檛 the Master hold in accordance with the aforementioned halakha derived from the verse: 鈥淭he mitre shall be removed and the garland taken off鈥? He said to him: This prohibition was stated in reference to one who is similar to a High Priest, and is only applicable with regard to men. However, with regard to women, the Sages did not issue this decree.

诪讗讬 讝讗转 诇讗 讝讗转 讚专砖 专讘讬 注讜讬专讗 讝讬诪谞讬谉 讗诪专 诇讛 诪砖诪讬讛 讚专讘 讗诪讬 讜讝讬诪谞讬谉 讗诪专 诇讛 诪砖诪讬讛 讚专讘 讗住讬 讘砖注讛 砖讗诪专 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讬砖专讗诇 讛住专 讛诪爪谞驻转 讜讛专诐 讛注讟专讛 讗诪专讜 诪诇讗讻讬 讛砖专转 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 讝讗转 诇讛谉 诇讬砖专讗诇 砖讛拽讚讬诪讜 诇驻谞讬讱 讘住讬谞讬 谞注砖讛 诇谞砖诪注

With regard to the above verse, the Gemara asks: What is the meaning of the expression: 鈥淭his shall no more be the same鈥? Rabbi Avira interpreted this verse homiletically. Sometimes he would say it in the name of Rav Ami, and sometimes he would say it in the name of Rav Asi: When the Holy One, Blessed be He, said to the Jewish people at the time of the destruction of the Temple: 鈥淩emove the mitre and take off the garland,鈥 the ministering angels said before the Holy One, Blessed be He: Master of the Universe, is this the appropriate treatment for the Jewish people, who, at the giving of the Torah at Sinai, preceded the statement of: 鈥淲e will do鈥 to the statement: 鈥淲e will hear鈥 (Exodus 22:7)?

讗诪专 诇讛谉 诇讗 讝讗转 诇讛谉 诇讬砖专讗诇 砖讛砖驻讬诇讜 讗转 讛讙讘讜讛 讜讛讙讘讬讛讜 讗转 讛砖驻诇 讜讛注诪讬讚讜 爪诇诐 讘讛讬讻诇

God said to them: Is this not appropriate for the Jewish people, who lowered the exalted and who exalted the lowly, i.e., they did not serve God, and instead worshiped idols when they established an idol in the Sanctuary? This response is alluded to in the verse: 鈥淭his shall no more be the same.鈥

讚专砖 专讘 注讜讬专讗 讝讬诪谞讬谉 讗诪专 诇讛 诪砖诪讬讛 讚专讘 讗诪讬 讜讝讬诪谞讬谉 讗诪专 诇讛 诪砖诪讬讛 讚专讘 讗住讬 诪讗讬 讚讻转讬讘 讻讛 讗诪专 讛壮 讗诐 砖诇诪讬诐 讜讻谉 专讘讬诐 讜讻谉 谞讙讜讝讜 讜注讘专 讜讙讜壮 讗诐 专讜讗讛 讗讚诐 砖诪讝讜谞讜转讬讜 诪爪讜诪爪诪讬谉 讬注砖讛 诪讛谉 爪讚拽讛 讜讻诇 砖讻谉 讻砖讛谉 诪专讜讘讬谉

The Gemara cites another statement by the same Sages. Rav Avira interpreted a verse homiletically. Sometimes he would say it in the name of Rav Ami, and sometimes he would say it in the name of Rav Asi: What is the meaning of that which is written: 鈥淭hus says the Lord: Though they be in full strength [shelemim], and likewise many, even so shall they be cut down, and he shall pass away; and though I have afflicted you, I will afflict you no more鈥 (Nahum 1:12). This means: If a person sees that his sustenance is limited he should use it for charity, and all the more so when it is plentiful. In other words, if his livelihood has finished [nishlam] he should perform charity, and he should certainly act in this manner if his means are plentiful.

诪讗讬 讜讻谉 谞讙讜讝讜 讜注讘专 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讻诇 讛讙讜讝讝 诪谞讻住讬讜 讜注讜砖讛 诪讛谉 爪讚拽讛 谞讬爪诇 诪讚讬谞讛 砖诇 讙讬讛谞诐 诪砖诇 诇砖转讬 专讞讬诇讜转 砖讛讬讜 注讜讘专讜转 讘诪讬诐 讗讞转 讙讝讜讝讛 讜讗讞转 讗讬谞讛 讙讝讜讝讛 讙讝讜讝讛 注讘专讛 讜砖讗讬谞讛 讙讝讜讝讛 诇讗 注讘专讛

The Gemara asks: What is the meaning of the phrase: 鈥淓ven so shall they be cut down [nagozzu], and he shall pass away鈥? A Sage from the school of Rabbi Yishmael taught: Anyone who shears off [gozez] some of his property and performs charity with it will be saved from the judgment of Gehenna. The Gemara offers a parable that compares this case to two sheep that were passing through the water. One of them was shorn and the other one was unshorn. The shorn sheep crossed to the other side, but the unshorn sheep did not cross, as its wool absorbed the water and it drowned. Similarly, one who shears off his property and gives it as charity will not descend to Gehenna.

讜注谞转讱 讗诪专 诪专 讝讜讟专讗 讗驻讬诇讜 注谞讬 讛诪转驻专谞住 诪谉 讛爪讚拽讛 讬注砖讛 爪讚拽讛 诇讗 讗注谞讱 注讜讚 转谞讬 专讘 讬讜住祝 砖讜讘 讗讬谉 诪专讗讬谉 诇讜 住讬诪谞讬 注谞讬讜转

The Gemara addresses the continuation of the verse: 鈥淎nd though I have afflicted you [ve鈥檌nnitikh]鈥 (Nahum 1:12). Mar Zutra says: This means that even a poor person [ani] who is sustained from charity must also perform charity. With regard to the expression: 鈥淎nd I will afflict you [a鈥檃nekh] no more,鈥 Rav Yosef teaches: This means that if he gives charity to others, God will no longer show him signs of poverty [aniyyut].

专讘讬 讬讛讜讚讛 讗讜诪专 诪专拽诐 诇诪讝专讞 讻讜壮 诇诪讬诪专讗 讚注讻讜 诇爪驻讜谞讛 讚讗专抓 讬砖专讗诇 拽讬讬诪讗 讜专诪讬谞讛讜 讛讬讛 诪讛诇讱 诪注讻讜 诇讻讝讬讘 诪讬诪讬谞讜 诇诪讝专讞 讛讚专讱 讟诪讗讛 诪砖讜诐 讗专抓 讛注诪讬诐 讜驻讟讜专讛 诪谉 讛诪注砖专 讜诪谉 讛砖讘讬注讬转 注讚 砖讬讜讚注 诇讱 砖讛讬讗 讞讬讬讘转

搂 The mishna teaches that Rabbi Yehuda says: From Rekem and eastward is considered to be a country overseas, from Akko and northward is also outside of Eretz Yisrael, and Akko itself is like north of Eretz Yisrael. The Gemara asks: Is this to say that Akko is located to the north of Eretz Yisrael? And the Gemara raises a contradiction from a baraita (Tosefta, Oholot 18:14) that indicates that Akko is not on the northern border of Eretz Yisrael: If one was traveling from Akko to Keziv, the area on his right, to the east of the road, is impure due to the impurity of the land of the nations, and that area is exempt from the obligation to separate tithe from its produce and from the mitzvot of the Sabbatical Year, as it is assumed to be outside of Eretz Yisrael, until he arrives at a place where it is known to you that it is obligated.

诪砖诪讗诇讜 诇诪注专讘 讛讚专讱 讟讛讜专讛 诪砖讜诐 讗专抓 讛注诪讬诐 讜讞讬讬讘转 讘诪注砖专 讜讘砖讘讬注讬转 注讚 砖讬讜讚注 诇讱 砖讛讬讗 驻讟讜专讛 注讚 讛讬讻谉 注讚 讻讝讬讘 专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 讗讜诪专 诪砖讜诐 讗讘讬讜 注讚 诇讘诇讘讜

The baraita continues: Conversely, the territory on his left, to the west of the road, is pure with regard to the impurity of the land of the nations, as it is assumed to be within Eretz Yisrael, and obligated in the mitzva to separate tithe from its produce and in the mitzvot of the Sabbatical Year, until he arrives at a place where it is known to you that it is exempt. Until where does this halakha apply? Until Keziv. Rabbi Yishmael, son of Rabbi Yosei, said in the name of his father: Until the place known as Lavlevu. In any case, this indicates that Akko is not considered the northern border of Eretz Yisrael, as the description in the baraita indicates that Keziv is further north than Akko.

讗诪专 讗讘讬讬 专爪讜注讛 谞驻拽讗 讜讬讛讬讘 转谞讗 住讬诪谞讗 讛讻讬 讗讬谉 拽专讗 谞诪讬 讬讛讬讘 住讬诪谞讗 讚讻转讬讘 讜讬讗诪专讜 讛谞讛 讞讙 讛壮 讘砖讬诇讜 诪讬诪讬诐 讬诪讬诪讛 讗砖专 诪爪驻讜谞讛 诇讘讬转 讗诇 诪讝专讞讛 讛砖诪砖 诇诪住诇讛 讛注讜诇讛 诪讘讬转 讗诇 砖讻诪讛 讜诪谞讙讘 诇诇讘讜谞讛 讜讗诪专 专讘 驻驻讗 诇诪讝专讞讛 砖诇 诪住诇讛

Abaye said: A strip extends northward from Akko, which is still considered part of Eretz Yisrael, but the general border is at the latitude of Akko. The Gemara asks: But would the tanna of the baraita provide a sign in this manner for an area of a strip of land? The Gemara answers: Yes, and a verse also provides a sign in this manner, as it is written: 鈥淎nd they said: Behold, there is the feast of the Lord from year to year in Shiloh, which is on the north of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and on the south of Lebonah鈥 (Judges 21:19). And Rav Pappa said: The expression: 鈥淥n the east side,鈥 should be understood as meaning to the east of the highway. This verse demonstrates that an area as narrow as a road can be used as a sign.

转谞讗 讞讚讗 讛诪讘讬讗 讙讟 讘住驻讬谞讛 讻诪讘讬讗 讘讗专抓 讬砖专讗诇 讜转谞讬讗 讗讬讚讱 讻诪讘讬讗 讘讞讜爪讛 诇讗专抓

搂 The Gemara presents a contradiction between two baraitot. It was taught in one baraita: One who brings a bill of divorce that was written on a boat in Eretz Yisrael is considered to be like one who brings it in Eretz Yisrael, and therefore he is not required to say: It was written in my presence and it was signed in my presence. And it is taught in another baraita (Tosefta 1:1) that one who brings a bill of divorce written on a boat in Eretz Yisrael is like one who brings a bill of divorce outside of Eretz Yisrael.

讗诪专 专讘讬 讬专诪讬讛 诇讗 拽砖讬讗 讛讗 专讘讬 讬讛讜讚讛 讛讗 专讘谞谉 讚转谞谉 注驻专 讞讜爪讛 诇讗专抓 讛讘讗 讘住驻讬谞讛 诇讗专抓 讞讬讬讘 讘诪注砖专 讜讘砖讘讬注讬转

Rabbi Yirmeya says: This is not difficult, as one can say that this baraita is in accordance with the opinion of Rabbi Yehuda, and that baraita is in accordance with the opinion of the Rabbis. As we learned in a mishna (岣lla 2:2): With regard to soil from outside of Eretz Yisrael that is brought on a boat to Eretz Yisrael, anything that grew in that soil is obligated in tithe and in the mitzvot of the Sabbatical Year. According to this opinion, soil is considered part of Eretz Yisrael once it arrives there, which means that the plants growing in it are considered to be in Eretz Yisrael.

讗诪专 专讘讬 讬讛讜讚讛 讗讬诪转讬 讘讝诪谉 砖讛住驻讬谞讛 讙讜砖砖转 讗讘诇 讗讬谉 讛住驻讬谞讛 讙讜砖砖转 驻讟讜专

Rabbi Yehuda said: When did the Sages say this ruling? When the boat is skimming [gosheshet] the sea floor, as it is weighed down in the water. However, when the boat is not skimming the sea floor, the soil is exempt. The Sage who maintains that the boat is considered to be like Eretz Yisrael with regard to a bill of divorce holds in accordance with the Rabbis of this mishna, and the one who maintains that the boat is not like Eretz Yisrael for the purposes of a bill of divorce holds in accordance with the opinion of Rabbi Yehuda.

讗讘讬讬 讗诪专 讛讗 讜讛讗 专讘讬 讬讛讜讚讛 讛讬讗 讜诇讗 拽砖讬讗 讻讗谉 讘讝诪谉 砖讗讬谉 讛住驻讬谞讛 讙讜砖砖转 讻讗谉 讘讝诪谉 砖讛住驻讬谞讛 讙讜砖砖转

Abaye said: It is possible to say that both this baraita and that baraita are in accordance with the opinion of Rabbi Yehuda, and it is not difficult: Here, the baraita where the soil is considered outside of Eretz Yisrael, deals with a situation when the boat is not skimming the sea floor; and there, in the baraita that states that the soil is considered to be like Eretz Yisrael, it is referring to a case when the boat is skimming the sea floor.

讗诪专 专讘讬 讝讬专讗 注爪讬抓 谞拽讜讘 讛诪讜谞讞 注诇 讙讘讬 讬转讚讜转 讘讗谞讜 诇诪讞诇讜拽转 专讘讬 讬讛讜讚讛 讜专讘谞谉

Rabbi Zeira says: In the case of a perforated pot that is resting on pegs, if something grew in it, we have arrived at the dispute of Rabbi Yehuda and the Rabbis concerning the soil on the boat. Just as the Rabbis maintain that the soil is considered attached to Eretz Yisrael even if the boat does not actually touch the sea floor, the same applies to a perforated flowerpot on pegs, whereas Rabbi Yehuda holds that in both cases the soil must actually be in contact with the earth for it to be considered part of Eretz Yisrael.

讗诪专 专讘讗 讚讬诇诪讗 诇讗 讛讬讗 注讚 讻讗谉 诇讗 拽讗诪专 专讘讬 讬讛讜讚讛 讛转诐 讗诇讗 讘住驻讬谞讛

Rava said, in rejection of this claim: Perhaps that is not so, as Rabbi Yehuda says his opinion only there, with regard to a boat,

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Gittin 7

The William Davidson Talmud | Powered by Sefaria

Gittin 7

诇诪讬诪专讬谞讛讜 讘谞讬讞讜转讗 讻讬 讛讬讻讬 讚诇讬拽讘诇讜 诪讬谞讬讛 讗诪专 专讘 讗砖讬 讗谞讗 诇讗 砖诪讬注讗 诇讬 讛讗 讚专讘讛 讘专 讘专 讞谞讛 讜拽讬讬诪转讬讛 诪住讘专讗

say them with calmness so that they will accept instruction from him. Rav Ashi said: I did not hear this statement of Rabba bar bar 岣na, and yet I fulfilled it through my own reasoning.

讗诪专 专讘讬 讗讘讛讜 诇注讜诇诐 讗诇 讬讟讬诇 讗讚诐 讗讬诪讛 讬转讬专讛 讘转讜讱 讘讬转讜 砖讛专讬 讗讚诐 讙讚讜诇 讛讟讬诇 讗讬诪讛 讬转讬专讛 讘转讜讱 讘讬转讜 讜讛讗讻讬诇讜讛讜 讚讘专 讙讚讜诇

Rabbi Abbahu says: A person should never impose excessive fear upon the members of his household, as a great man imposed excessive fear upon his household and they fed him something that carried a great prohibition.

讜诪谞讜 专讘讬 讞谞讬谞讗 讘谉 讙诪诇讬讗诇 讛讗讻讬诇讜讛讜 住诇拽讗 讚注转讱 讛砖转讗 讘讛诪转谉 砖诇 爪讚讬拽讬诐 讗讬谉 讛拽讚讜砖 讘专讜讱 讛讜讗 诪讘讬讗 转拽诇讛 注诇 讬讚诐 爪讚讬拽讬诐 注爪诪谉 诇讗 讻诇 砖讻谉

The Gemara asks: And who was this individual? The Gemara answers: Rabbi 岣nina ben Gamliel. The Gemara asks: Would it enter your mind to say that they actually fed him forbidden food? Now consider that the Holy One, Blessed be He, does not cause an error to be performed through the animals of the righteous. With regard to the righteous themselves is it not all the more so? How can you say that Rabbi 岣nina ben Gamliel ate forbidden food?

讗诇讗 讘拽砖讜 诇讛讗讻讬诇讜 讚讘专 讙讚讜诇 讜诪讗讬 谞讬讛讜 讗讘专 诪谉 讛讞讬

Rather, it means that they sought to feed him something that carried a great prohibition. And what was this? A limb from a living animal. One day the animal they brought him was missing a limb, and as the members of his household were very fearful they severed a limb from a living animal to make his meal appear whole, and he almost ate it.

砖诇讞 诇讬讛 诪专 注讜拽讘讗 诇专讘讬 讗诇注讝专 讘谞讬 讗讚诐 讛注讜诪讚讬诐 注诇讬 讜讘讬讚讬 诇诪住专诐 诇诪诇讻讜转 诪讛讜

搂 After mentioning letters sent from Eretz Yisrael to Babylonia and the issue of scoring parchment, the Gemara relates: Mar Ukva, the Exilarch in Babylonia, sent a letter to Rabbi Elazar, who was in Eretz Yisrael, in which the following was written: With regard to people who stand over and torment me, and I have the power to deliver them into the hands of the government, what is the halakha? May I hand them over to the authorities or not?

砖专讟讟 讜讻转讘 诇讬讛 讗诪专转讬 讗砖诪专讛 讚专讻讬 诪讞讟讜讗 讘诇砖讜谞讬 讗砖诪专讛 诇驻讬 诪讞住讜诐 讘注讜讚 专砖注 诇谞讙讚讬 讗祝 注诇 驻讬 砖专砖注 诇谞讙讚讬 讗砖诪专讛 诇驻讬 诪讞住讜诐

Rabbi Elazar scored parchment and wrote to him the following verse: 鈥淚 said: I will take heed to my ways, that I do not sin with my tongue; I will keep a curb upon my mouth, while the wicked is before me鈥 (Psalms 39:2). Rabbi Elazar quoted this verse to allude to the following response: Even though 鈥渢he wicked is before me,鈥 鈥淚 will keep a curb upon my mouth.鈥

砖诇讞 诇讬讛 拽讗 诪爪注专讬 诇讬 讟讜讘讗 讜诇讗 诪爪讬谞讗 讚讗讬拽讜诐 讘讛讜 砖诇讞 诇讬讛 讚讜诐 诇讛壮 讜讛转讞讜诇诇 诇讜 讚讜诐 诇讛壮 讜讛讜讗 讬驻讬诇诐 诇讱 讞诇诇讬诐 讞诇诇讬诐 讛砖讻诐 讜讛注专讘 注诇讬讛谉 诇讘讬转 讛诪讚专砖 讜讛谉 讻诇讬谉 诪讗讬诇讬讛谉 讛讚讘专 讬爪讗 诪驻讬 专讘讬 讗诇注讝专 讜谞转谞讜讛讜 诇讙谞讬讘讗 讘拽讜诇专

Mar Ukva sent word to him again: They are tormenting me a great deal and I cannot stand them. Rabbi Elazar sent to him in response: 鈥淩esign yourself to the Lord, and wait patiently [hit岣lel] for Him; do not fret yourself because of he who prospers in his way, because of the man who brings wicked devices to pass鈥 (Psalms 37:7). This verse indicates: 鈥淩esign yourself to the Lord,鈥 i.e., do not do anything, and He will strike them down as many corpses [岣lalim]. Rise before and stay later than them in your visits to the study hall, and they will disappear on their own. The Gemara relates: The matter emerged from the mouth of Rabbi Elazar, and Geneiva, Mar Ukva鈥檚 tormentor, was placed in a neck iron [kolar], as one sentenced by the government.

砖诇讞讜 诇讬讛 诇诪专 注讜拽讘讗 讝诪专讗 诪谞讗 诇谉 讚讗住讬专 砖专讟讟 讜讻转讘 诇讛讜 讗诇 转砖诪讞 讬砖专讗诇 讗诇 讙讬诇 讘注诪讬诐

The Gemara further relates: They sent the following question to Mar Ukva: From where do we derive that song is forbidden in the present, following the destruction of the Temple? He scored parchment and wrote to them: 鈥淩ejoice not, O Israel, to exultation, like the peoples鈥 (Hosea 9:1).

讜诇讬砖诇讞 诇讛讜 诪讛讻讗 讘砖讬专 诇讗 讬砖转讜 讬讬谉 讬诪专 砖讻专 诇砖讜转讬讜 讗讬 诪讛讛讜讗 讛讜讛 讗诪讬谞讗 讛谞讬 诪讬诇讬 讝诪专讗 讚诪谞讗 讗讘诇 讚驻讜诪讗 砖专讬 拽讗 诪砖诪注 诇谉

The Gemara asks: And let him send them a response from here: 鈥淭hey do not drink wine with a song; strong drink is bitter to them who drink it鈥 (Isaiah 24:9), indicating that song is no longer allowed. The Gemara answers: If he had answered by citing that verse, I would say that this matter applies only to instrumental music, in accordance with the previous verse: 鈥淭he mirth of tabrets ceases, the noise of them who rejoice ends, the joy of the harp ceases鈥 (Isaiah 24:8); however, vocal song is permitted. Therefore, Mar Ukva teaches us that all types of song are forbidden.

讗诪专 诇讬讛 专讘 讛讜谞讗 讘专 谞转谉 诇专讘 讗砖讬 诪讗讬 讚讻转讬讘 拽讬谞讛 讜讚讬诪讜谞讛 讜注讚注讚讛 讗诪专 诇讬讛 诪转讜讜转讗 讚讗专抓 讬砖专讗诇 拽讞砖讬讘

In connection to the incident in which Mar Ukva was instructed not to take revenge against his tormentors, the Gemara relates similar discussions. Rav Huna bar Natan said to Rav Ashi: What is the meaning of that which is written: 鈥淜ina, and Dimonah, and Adadah鈥 (Joshua 15:22)? He said to him: The verse is listing the cities of Eretz Yisrael.

讗诪专 诇讬讛 讗讟讜 讗谞讗 诇讗 讬讚注谞讗 讚诪转讜讜转讗 讚讗专抓 讬砖专讗诇 拽讗 讞砖讬讘 讗诇讗 专讘 讙讘讬讛讗 诪讗专讙讬讝讗 讗诪专 讘讛 讟注诪讗 讻诇 砖讬砖 诇讜 拽谞讗讛 注诇 讞讘讬专讜 讜讚讜诪诐 砖讜讻谉 注讚讬 注讚 注讜砖讛 诇讜 讚讬谉

Rav Huna said to him: Is that to say that you think I don鈥檛 know that the verse is listing the cities of Eretz Yisrael? This is certainly the straightforward meaning of the verse. Rather, Rav Geviha from Argiza said an explanation of this verse, suggesting that it is an allusion to the following idea: Anyone who harbors jealousy [kina] toward another, and yet remains silent [domem], He who dwells for all eternity [adei ad] performs judgment on his behalf.

讗诪专 诇讬讛 讗诇讗 诪注转讛 爪拽诇讙 讜诪讚诪谞讛 讜住谞住谞讛 讛讻讬 谞诪讬 讗诪专 诇讬讛 讗讬 讛讜讛 专讘 讙讘讬讛讗 诪讘讬 讗专讙讬讝讗 讛讻讗 讛讜讛 讗诪专 讘讛 讟注诪讗 专讘 讗讞讗 诪讘讬 讞讜讝讗讛 讗诪专 讘讛 讛讻讬 讻诇 诪讬 砖讬砖 诇讜 爪注拽转 诇讙讬诪讗 注诇 讞讘讬专讜 讜讚讜诪诐 砖讜讻谉 讘住谞讛 注讜砖讛 诇讜 讚讬谉

Rav Ashi said to him: If that is so, you should also expound the verse: 鈥淶iklag, and Madmannah, and Sansannah鈥 (Joshua 15:31), in a similar manner. Rav Huna said to him: If Rav Geviha from Bei Argiza was here, he would say an explanation for it. The Gemara relates: Rav A岣 from Bei 岣za鈥檃 said this about that verse: Anyone who has a complaint against another over a sip [tza鈥檃kat legima], i.e., he has a claim that someone did not give him food, and remains silent [domem], the One who dwells in the burning bush [seneh] performs judgment on his behalf.

讗诪专 诇讬讛 专讬砖 讙诇讜转讗 诇专讘 讛讜谞讗 讻诇讬诇讗 诪谞讗 诇谉 讚讗住讜专 讗诪专 诇讬讛 诪讚专讘谞谉 讚转谞谉 讘驻讜诇诪讜住 砖诇 讗住驻住讬讬谞讜住 讙讝专讜 注诇 注讟专讜转 讞转谞讬诐 讜注诇 讛讗讬专讜住

The Exilarch said to Rav Huna: From where do we derive that it is prohibited to place a garland on a groom鈥檚 head? Rav Huna said to him: It is prohibited by rabbinic law, as we learned in a mishna (Sota 49a): In the war [pulmus] of Vespasian they decreed upon the garlands of bridegrooms, meaning that bridegrooms may no longer wear garlands, and they decreed upon the drum [irus], meaning they also banned the playing of drums.

讗讚讛讻讬 拽诐 专讘 讛讜谞讗 诇讗驻谞讜讬讬 讗诪专 诇讬讛 专讘 讞住讚讗 拽专讗 讻转讬讘 讻讛 讗诪专 讛壮 讗诇讛讬诐 讛住专 讛诪爪谞驻转 讜讛专诐 讛注讟专讛 讝讗转 诇讗 讝讗转 讛砖驻诇讛 讛讙讘讛 讜讛讙讘讜讛 讛砖驻讬诇

In the meantime Rav Huna stood to relieve himself, and after he left, Rav 岣sda, who had not spoken up to that point out of reverence for his teacher, Rav Huna, said to the Exilarch: A verse is written with regard to this matter: 鈥淭hus says the Lord God: The mitre shall be removed, and the garland taken off; this shall no more be the same; that which is low shall be exalted, and that which is high abased鈥 (Ezekiel 21:31).

讜讻讬 诪讛 注谞讬谉 诪爪谞驻转 讗爪诇 注讟专讛 讗诇讗 诇讜诪专 诇讱 讘讝诪谉 砖诪爪谞驻转 讘专讗砖 讻讛谉 讙讚讜诇 注讟专讛 讘专讗砖 讻诇 讗讚诐 谞住转诇拽讛 诪爪谞驻转 诪专讗砖 讻讛谉 讙讚讜诇 谞住转诇拽讛 注讟专讛 诪专讗砖 讻诇 讗讚诐

But in what way is a mitre connected to a garland? These two are not placed on the head of the same type of person. Rather, this verse serves to say to you: When the mitre is found on the head of the High Priest, i.e., when the Temple is standing, then a garland may be found on the head of every man at his wedding. However, once the mitre is removed from the head of the High Priest, the garland is removed from the head of every man.

讗讚讛讻讬 讗转讗 专讘 讛讜谞讗 讗砖讻讞讬谞讛讜 讚讛讜讬 讬转讘讬 讗诪专 诇讬讛 讛讗诇讛讬诐 诪讚专讘谞谉 讗诇讗 讞住讚讗 砖诪讱 讜讞住讚讗讬谉 诪讬诇讱

In the meantime, Rav Huna came back and he found them sitting and discussing this matter. He said to Rav 岣sda in the form of an oath: By God! This prohibition applies by rabbinic law. However, your name is 岣sda and your words find favor [岣sda鈥檌n], as you have discovered a fine source for this halakha.

专讘讬谞讗 讗砖讻讞讬讛 诇诪专 讘专 专讘 讗砖讬 讚讛讜讛 讙讚讬诇 讻诇讬诇讗 诇讘专转讬讛 讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 讛住专 讛诪爪谞驻转 讜讛专诐 讛注讟专讛 讗诪专 诇讬讛 讚讜诪讬讗 讚讻讛谉 讙讚讜诇 讘讙讘专讬 讗讘诇 讘谞砖讬 诇讗

The Gemara relates: Ravina found Mar bar Rav Ashi braiding a garland for his daughter upon her marriage. He said to him: Doesn鈥檛 the Master hold in accordance with the aforementioned halakha derived from the verse: 鈥淭he mitre shall be removed and the garland taken off鈥? He said to him: This prohibition was stated in reference to one who is similar to a High Priest, and is only applicable with regard to men. However, with regard to women, the Sages did not issue this decree.

诪讗讬 讝讗转 诇讗 讝讗转 讚专砖 专讘讬 注讜讬专讗 讝讬诪谞讬谉 讗诪专 诇讛 诪砖诪讬讛 讚专讘 讗诪讬 讜讝讬诪谞讬谉 讗诪专 诇讛 诪砖诪讬讛 讚专讘 讗住讬 讘砖注讛 砖讗诪专 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讬砖专讗诇 讛住专 讛诪爪谞驻转 讜讛专诐 讛注讟专讛 讗诪专讜 诪诇讗讻讬 讛砖专转 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 讝讗转 诇讛谉 诇讬砖专讗诇 砖讛拽讚讬诪讜 诇驻谞讬讱 讘住讬谞讬 谞注砖讛 诇谞砖诪注

With regard to the above verse, the Gemara asks: What is the meaning of the expression: 鈥淭his shall no more be the same鈥? Rabbi Avira interpreted this verse homiletically. Sometimes he would say it in the name of Rav Ami, and sometimes he would say it in the name of Rav Asi: When the Holy One, Blessed be He, said to the Jewish people at the time of the destruction of the Temple: 鈥淩emove the mitre and take off the garland,鈥 the ministering angels said before the Holy One, Blessed be He: Master of the Universe, is this the appropriate treatment for the Jewish people, who, at the giving of the Torah at Sinai, preceded the statement of: 鈥淲e will do鈥 to the statement: 鈥淲e will hear鈥 (Exodus 22:7)?

讗诪专 诇讛谉 诇讗 讝讗转 诇讛谉 诇讬砖专讗诇 砖讛砖驻讬诇讜 讗转 讛讙讘讜讛 讜讛讙讘讬讛讜 讗转 讛砖驻诇 讜讛注诪讬讚讜 爪诇诐 讘讛讬讻诇

God said to them: Is this not appropriate for the Jewish people, who lowered the exalted and who exalted the lowly, i.e., they did not serve God, and instead worshiped idols when they established an idol in the Sanctuary? This response is alluded to in the verse: 鈥淭his shall no more be the same.鈥

讚专砖 专讘 注讜讬专讗 讝讬诪谞讬谉 讗诪专 诇讛 诪砖诪讬讛 讚专讘 讗诪讬 讜讝讬诪谞讬谉 讗诪专 诇讛 诪砖诪讬讛 讚专讘 讗住讬 诪讗讬 讚讻转讬讘 讻讛 讗诪专 讛壮 讗诐 砖诇诪讬诐 讜讻谉 专讘讬诐 讜讻谉 谞讙讜讝讜 讜注讘专 讜讙讜壮 讗诐 专讜讗讛 讗讚诐 砖诪讝讜谞讜转讬讜 诪爪讜诪爪诪讬谉 讬注砖讛 诪讛谉 爪讚拽讛 讜讻诇 砖讻谉 讻砖讛谉 诪专讜讘讬谉

The Gemara cites another statement by the same Sages. Rav Avira interpreted a verse homiletically. Sometimes he would say it in the name of Rav Ami, and sometimes he would say it in the name of Rav Asi: What is the meaning of that which is written: 鈥淭hus says the Lord: Though they be in full strength [shelemim], and likewise many, even so shall they be cut down, and he shall pass away; and though I have afflicted you, I will afflict you no more鈥 (Nahum 1:12). This means: If a person sees that his sustenance is limited he should use it for charity, and all the more so when it is plentiful. In other words, if his livelihood has finished [nishlam] he should perform charity, and he should certainly act in this manner if his means are plentiful.

诪讗讬 讜讻谉 谞讙讜讝讜 讜注讘专 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讻诇 讛讙讜讝讝 诪谞讻住讬讜 讜注讜砖讛 诪讛谉 爪讚拽讛 谞讬爪诇 诪讚讬谞讛 砖诇 讙讬讛谞诐 诪砖诇 诇砖转讬 专讞讬诇讜转 砖讛讬讜 注讜讘专讜转 讘诪讬诐 讗讞转 讙讝讜讝讛 讜讗讞转 讗讬谞讛 讙讝讜讝讛 讙讝讜讝讛 注讘专讛 讜砖讗讬谞讛 讙讝讜讝讛 诇讗 注讘专讛

The Gemara asks: What is the meaning of the phrase: 鈥淓ven so shall they be cut down [nagozzu], and he shall pass away鈥? A Sage from the school of Rabbi Yishmael taught: Anyone who shears off [gozez] some of his property and performs charity with it will be saved from the judgment of Gehenna. The Gemara offers a parable that compares this case to two sheep that were passing through the water. One of them was shorn and the other one was unshorn. The shorn sheep crossed to the other side, but the unshorn sheep did not cross, as its wool absorbed the water and it drowned. Similarly, one who shears off his property and gives it as charity will not descend to Gehenna.

讜注谞转讱 讗诪专 诪专 讝讜讟专讗 讗驻讬诇讜 注谞讬 讛诪转驻专谞住 诪谉 讛爪讚拽讛 讬注砖讛 爪讚拽讛 诇讗 讗注谞讱 注讜讚 转谞讬 专讘 讬讜住祝 砖讜讘 讗讬谉 诪专讗讬谉 诇讜 住讬诪谞讬 注谞讬讜转

The Gemara addresses the continuation of the verse: 鈥淎nd though I have afflicted you [ve鈥檌nnitikh]鈥 (Nahum 1:12). Mar Zutra says: This means that even a poor person [ani] who is sustained from charity must also perform charity. With regard to the expression: 鈥淎nd I will afflict you [a鈥檃nekh] no more,鈥 Rav Yosef teaches: This means that if he gives charity to others, God will no longer show him signs of poverty [aniyyut].

专讘讬 讬讛讜讚讛 讗讜诪专 诪专拽诐 诇诪讝专讞 讻讜壮 诇诪讬诪专讗 讚注讻讜 诇爪驻讜谞讛 讚讗专抓 讬砖专讗诇 拽讬讬诪讗 讜专诪讬谞讛讜 讛讬讛 诪讛诇讱 诪注讻讜 诇讻讝讬讘 诪讬诪讬谞讜 诇诪讝专讞 讛讚专讱 讟诪讗讛 诪砖讜诐 讗专抓 讛注诪讬诐 讜驻讟讜专讛 诪谉 讛诪注砖专 讜诪谉 讛砖讘讬注讬转 注讚 砖讬讜讚注 诇讱 砖讛讬讗 讞讬讬讘转

搂 The mishna teaches that Rabbi Yehuda says: From Rekem and eastward is considered to be a country overseas, from Akko and northward is also outside of Eretz Yisrael, and Akko itself is like north of Eretz Yisrael. The Gemara asks: Is this to say that Akko is located to the north of Eretz Yisrael? And the Gemara raises a contradiction from a baraita (Tosefta, Oholot 18:14) that indicates that Akko is not on the northern border of Eretz Yisrael: If one was traveling from Akko to Keziv, the area on his right, to the east of the road, is impure due to the impurity of the land of the nations, and that area is exempt from the obligation to separate tithe from its produce and from the mitzvot of the Sabbatical Year, as it is assumed to be outside of Eretz Yisrael, until he arrives at a place where it is known to you that it is obligated.

诪砖诪讗诇讜 诇诪注专讘 讛讚专讱 讟讛讜专讛 诪砖讜诐 讗专抓 讛注诪讬诐 讜讞讬讬讘转 讘诪注砖专 讜讘砖讘讬注讬转 注讚 砖讬讜讚注 诇讱 砖讛讬讗 驻讟讜专讛 注讚 讛讬讻谉 注讚 讻讝讬讘 专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 讗讜诪专 诪砖讜诐 讗讘讬讜 注讚 诇讘诇讘讜

The baraita continues: Conversely, the territory on his left, to the west of the road, is pure with regard to the impurity of the land of the nations, as it is assumed to be within Eretz Yisrael, and obligated in the mitzva to separate tithe from its produce and in the mitzvot of the Sabbatical Year, until he arrives at a place where it is known to you that it is exempt. Until where does this halakha apply? Until Keziv. Rabbi Yishmael, son of Rabbi Yosei, said in the name of his father: Until the place known as Lavlevu. In any case, this indicates that Akko is not considered the northern border of Eretz Yisrael, as the description in the baraita indicates that Keziv is further north than Akko.

讗诪专 讗讘讬讬 专爪讜注讛 谞驻拽讗 讜讬讛讬讘 转谞讗 住讬诪谞讗 讛讻讬 讗讬谉 拽专讗 谞诪讬 讬讛讬讘 住讬诪谞讗 讚讻转讬讘 讜讬讗诪专讜 讛谞讛 讞讙 讛壮 讘砖讬诇讜 诪讬诪讬诐 讬诪讬诪讛 讗砖专 诪爪驻讜谞讛 诇讘讬转 讗诇 诪讝专讞讛 讛砖诪砖 诇诪住诇讛 讛注讜诇讛 诪讘讬转 讗诇 砖讻诪讛 讜诪谞讙讘 诇诇讘讜谞讛 讜讗诪专 专讘 驻驻讗 诇诪讝专讞讛 砖诇 诪住诇讛

Abaye said: A strip extends northward from Akko, which is still considered part of Eretz Yisrael, but the general border is at the latitude of Akko. The Gemara asks: But would the tanna of the baraita provide a sign in this manner for an area of a strip of land? The Gemara answers: Yes, and a verse also provides a sign in this manner, as it is written: 鈥淎nd they said: Behold, there is the feast of the Lord from year to year in Shiloh, which is on the north of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and on the south of Lebonah鈥 (Judges 21:19). And Rav Pappa said: The expression: 鈥淥n the east side,鈥 should be understood as meaning to the east of the highway. This verse demonstrates that an area as narrow as a road can be used as a sign.

转谞讗 讞讚讗 讛诪讘讬讗 讙讟 讘住驻讬谞讛 讻诪讘讬讗 讘讗专抓 讬砖专讗诇 讜转谞讬讗 讗讬讚讱 讻诪讘讬讗 讘讞讜爪讛 诇讗专抓

搂 The Gemara presents a contradiction between two baraitot. It was taught in one baraita: One who brings a bill of divorce that was written on a boat in Eretz Yisrael is considered to be like one who brings it in Eretz Yisrael, and therefore he is not required to say: It was written in my presence and it was signed in my presence. And it is taught in another baraita (Tosefta 1:1) that one who brings a bill of divorce written on a boat in Eretz Yisrael is like one who brings a bill of divorce outside of Eretz Yisrael.

讗诪专 专讘讬 讬专诪讬讛 诇讗 拽砖讬讗 讛讗 专讘讬 讬讛讜讚讛 讛讗 专讘谞谉 讚转谞谉 注驻专 讞讜爪讛 诇讗专抓 讛讘讗 讘住驻讬谞讛 诇讗专抓 讞讬讬讘 讘诪注砖专 讜讘砖讘讬注讬转

Rabbi Yirmeya says: This is not difficult, as one can say that this baraita is in accordance with the opinion of Rabbi Yehuda, and that baraita is in accordance with the opinion of the Rabbis. As we learned in a mishna (岣lla 2:2): With regard to soil from outside of Eretz Yisrael that is brought on a boat to Eretz Yisrael, anything that grew in that soil is obligated in tithe and in the mitzvot of the Sabbatical Year. According to this opinion, soil is considered part of Eretz Yisrael once it arrives there, which means that the plants growing in it are considered to be in Eretz Yisrael.

讗诪专 专讘讬 讬讛讜讚讛 讗讬诪转讬 讘讝诪谉 砖讛住驻讬谞讛 讙讜砖砖转 讗讘诇 讗讬谉 讛住驻讬谞讛 讙讜砖砖转 驻讟讜专

Rabbi Yehuda said: When did the Sages say this ruling? When the boat is skimming [gosheshet] the sea floor, as it is weighed down in the water. However, when the boat is not skimming the sea floor, the soil is exempt. The Sage who maintains that the boat is considered to be like Eretz Yisrael with regard to a bill of divorce holds in accordance with the Rabbis of this mishna, and the one who maintains that the boat is not like Eretz Yisrael for the purposes of a bill of divorce holds in accordance with the opinion of Rabbi Yehuda.

讗讘讬讬 讗诪专 讛讗 讜讛讗 专讘讬 讬讛讜讚讛 讛讬讗 讜诇讗 拽砖讬讗 讻讗谉 讘讝诪谉 砖讗讬谉 讛住驻讬谞讛 讙讜砖砖转 讻讗谉 讘讝诪谉 砖讛住驻讬谞讛 讙讜砖砖转

Abaye said: It is possible to say that both this baraita and that baraita are in accordance with the opinion of Rabbi Yehuda, and it is not difficult: Here, the baraita where the soil is considered outside of Eretz Yisrael, deals with a situation when the boat is not skimming the sea floor; and there, in the baraita that states that the soil is considered to be like Eretz Yisrael, it is referring to a case when the boat is skimming the sea floor.

讗诪专 专讘讬 讝讬专讗 注爪讬抓 谞拽讜讘 讛诪讜谞讞 注诇 讙讘讬 讬转讚讜转 讘讗谞讜 诇诪讞诇讜拽转 专讘讬 讬讛讜讚讛 讜专讘谞谉

Rabbi Zeira says: In the case of a perforated pot that is resting on pegs, if something grew in it, we have arrived at the dispute of Rabbi Yehuda and the Rabbis concerning the soil on the boat. Just as the Rabbis maintain that the soil is considered attached to Eretz Yisrael even if the boat does not actually touch the sea floor, the same applies to a perforated flowerpot on pegs, whereas Rabbi Yehuda holds that in both cases the soil must actually be in contact with the earth for it to be considered part of Eretz Yisrael.

讗诪专 专讘讗 讚讬诇诪讗 诇讗 讛讬讗 注讚 讻讗谉 诇讗 拽讗诪专 专讘讬 讬讛讜讚讛 讛转诐 讗诇讗 讘住驻讬谞讛

Rava said, in rejection of this claim: Perhaps that is not so, as Rabbi Yehuda says his opinion only there, with regard to a boat,

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