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Today's Daf Yomi

February 21, 2016 | 讬状讘 讘讗讚专 讗壮 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 shleima of Naama bat Yael Esther.

Gittin 70

The gemara continues to discuss remedies for various diseases as well as explain what causes some of the various diseases. 聽The gemara then goes back to discuss the mishna – a person who sent a messenger to write a get and then got kordiyakus and then said not to write the get. 聽The mishna says we ignore his later orders. 聽There is an argument between Resh Lakish and Rabbi Yochanan about whether we can write the get while he has the kordiyakus or do we wait until he gets better and then we write it based on his earlier instructions. 聽 This touches again on the power of appointing a messenger. 聽Is he now acting independent of you? 聽Or is he only an extension of you and if you are no longer of sound mind, then he can’t act for you?


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注谞讘讬 转讗诇讗 讘诪讬诐

grapes grown by trellising the vine on a palm tree soaked in water.

诇讞讝讝讬转讗 诇讬转讬 砖讘 讞讬讟讬 讗专讝谞讬讬转讗 讜谞讬拽诇讬谞讛讜 讗诪专讗 讞讚转讗 讜谞驻讬拽 诪砖讞讗 诪讬谞讬讬讛讜 讜谞讬砖讜祝 专讘 砖讬诪讬 讘专 讗砖讬 注讘讚 诇讬讛 诇讛讛讜讗 讙讜讬 诇讚讘专 讗讞专 讜讗讬转住讬

As a remedy for lichen planus [岣zazita] on one鈥檚 skin, let him bring seven large wheat kernels [arzanayata] and let him roast them over a fire on the blade of a new hoe. And let him extract oil from the wheat and rub it into his skin. It is told: Rav Shimi bar Ashi used this remedy for a certain gentile who had something else, i.e., leprosy, and he was healed.

讗诪专 砖诪讜讗诇 讛讗讬 诪讗谉 讚诪讞讜 诇讬讛 讘讗诇讜谞讻讬 讚驻专住讗讬 诪讬讞讬讬讗 诇讗 讞讬讬 讗讚讛讻讬 讜讛讻讬 谞讬住驻讜 诇讬讛 讘砖专讗 砖诪讬谞讗 讗讙讜诪专讬 讜讞诪专讗 讞讬讬讗 讗驻砖专 讚讞讬讬 驻讜专转讗 讜诪驻拽讬讚 讗讘讬转讬讛

Shmuel said: One who is struck with Persian spears [alunkei] will not live long afterward, as he will certainly die from this wound. In the meantime, they should force-feed him fatty meat that was roasted over coals, and undiluted wine. If they do this, it is possible that he will live for a little bit longer and have time to instruct his household with regard to what they should do after his death.

讗诪专 专讘 讗讬讚讬 讘专 讗讘讬谉 讛讗讬 诪讗谉 讚讘诇注 讝讬讘讜专讗 诪讬讞讬讬讗 诇讗 讞讬讬 讗讚讛讻讬 讜讛讻讬 谞砖拽讬讛 专讘讬注转讗 讚讞诇讗 砖诪讝讙 讗驻砖专 讚讞讬讬 驻讜专转讗 讜诪驻拽讬讚 诇讘讬转讬讛

Similarly, Rav Idi bar Avin said: One who swallowed a hornet will not live. In the meantime they should give him a quarter-log of sharp [shamzag] vinegar to drink. If they do this, it is possible that he will live for a little bit longer and have time to instruct his household with regard to what they should do after his death.

讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗讻诇 讘砖专 砖讜专 讘诇驻转 讜诇谉 讘诇讘谞讛 讘诇讬诇讬 讗专讘注讛 注砖专 讗讜 讞诪砖讛 注砖专 讘转拽讜驻转 转诪讜讝 讗讞讝转讜 讗讞讬诇讜

Rabbi Yehoshua ben Levi says: If one ate ox meat with a turnip, and slept by the light of the moon on the night of the fourteenth or the fifteenth of the month in the season of Tammuz, i.e., summer, he will be afflicted with a岣lu, a severe fever.

转谞讗 讜讛诪诪诇讗 讻专讬住讜 诪讻诇 讚讘专 讗讞讝转讜 讗讞讬诇讜 讗诪专 专讘 驻驻讗 讗驻讬诇讜 诪转诪专讬 驻砖讬讟讗 住诇拽讗 讚注转讱 讗诪讬谞讗 讛讜讗讬诇 讜讗诪专 诪专 转诪专讬 诪砖讘注谉 讜诪砖讞谞谉 讜诪砖诇砖诇谉 讜诪讗砖专谉 讜诇讗 诪驻谞拽谉 讗讬诪讗 诇讗 拽讗 诪砖诪注 诇谉

A Sage taught: And one who fills his stomach with anything, meaning that he eats too much, will be afflicted with a岣lu. Rav Pappa said: Even if he fills his stomach with dates. The Gemara asks: Isn鈥檛 this obvious, as Rabbi Yehoshua ben Levi explicitly mentioned if one fills his stomach with anything. The Gemara answers: It might enter your mind to say that since the Master said the following in praise of dates: Dates satisfy the body, warm it up, act as a laxative, strengthen the body, and do not spoil it, one might say that as dates are beneficial, he would not be harmed by eating too many. Nevertheless, it teaches us that they can also cause harm when eaten in excess.

诪讗讬 讗讞讬诇讜 讗诪专 专讘讬 讗诇注讝专 讗砖 砖诇 注爪诪讜转 诪讗讬 讗砖 砖诇 注爪诪讜转 讗诪专 讗讘讬讬 讗砖 讙专诪讬

The Gemara asks: What is the affliction a岣lu mentioned here? Rabbi Elazar says: A fire of the bones. The Gemara asks: What is a fire of the bones? Abaye said: This is what is called esh garmei in Aramaic.

诪讗讬 讗住讜转讬讛 讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讻讜诇讛讜 砖拽讬讬谞讬 转诇转讗 讜砖讘注讗 讜转专讬住专 讜讛讗讬 注讚 讚诪转住讬

What is its remedy? Abaye said: My mother told me that any drink consumed for medicinal purposes should be taken for either three or seven or twelve days, depending on what is necessary for that specific ailment. And if this is taken to treat a岣lu then he must drink it until he is healed.

讻讜诇讛讜 砖拽讬讬谞讬 讗诇讬讘讗 专讬拽谞讗 讜讛讗讬 讘转专 讚讗讻诇 讜砖转讬 讜注讬讬诇 诇讘讬转 讛讻住讗 讜谞驻讬拽 讜诪砖讬 讬讚讬讛 讜诪讬讬转讜 诇讬讛 讘讜谞讗 讚砖转讬转讗 讚讟诇驻讞讬 讜讘讜谞讗 讚讞诪专讗 注转讬拽讗 讜谞讬讙讘诇讬谞讛讜 讘讛讚讬 讛讚讚讬 讜谞讬讻讜诇 讜谞讬讻专讜讱 讘住讚讬谞讬讛 讜谞讬讙谞讬讛 讜诇讬讻讗 讚谞讜拽诪讬讛 注讚 讚拽讗讬 诪谞驻砖讬讛 讜讻讬 拽讗讬 诇讬砖拽诇讬讛 诇住讚讬谞讬讛 诪讬谞讬讛 讜讗讬 诇讗 讛讚专 注讬诇讜讬讛

Any drink consumed for medicinal purposes should be consumed with an empty heart, i.e., without eating first. And for this disease of a岣lu he consumes the medicine after he eats and drinks and enters the bathroom, and exits and washes his hands, and they bring him a fistful of shetita, a type of food made from lentils, and a fistful of aged wine. And let him mix them together and let him eat this mixture. And let him wrap himself with his sheet and sleep. And let there be no one who will awaken him until he awakens on his own. And when he awakens let him remove the sheet from himself. And if he does not do this then the illness will return to him.

讗诪专 诇讬讛 讗诇讬讛讜 诇专讘讬 谞转谉 讗讻讜诇 砖诇讬砖 讜砖转讛 砖诇讬砖 讜讛谞讞 砖诇讬砖 诇讻砖转讻注讜住 转注诪讜讚 注诇 诪讬诇讜讗讱

Elijah the prophet said to Rabbi Natan: Eat a third of your fill, and drink a third of your fill, and leave a third of your fill, so that when you become angry you will become full. If you do this, there will be room, as it were, for the anger. If you become angry when your stomach is full you will be harmed.

转谞讬 专讘讬 讞讬讬讗 讛专讜爪讛 砖诇讗 讬讘讗 诇讬讚讬 讞讜诇讬 诪注讬讬诐 讬讛讗 专讙讬诇 讘讟讬讘讜诇 拽讬抓 讜讞讜专祝 住注讜讚转讱 砖讛谞讗转讱 诪诪谞讛 诪砖讜讱 讬讚讱 讛讬诪谞讛 讜讗诇 转砖讛讛 注爪诪讱 讘砖注讛 砖讗转讛 爪专讬讱 诇谞拽讘讬讱

Rabbi 岣yya teaches: One who does not want to come to a situation whereby he contracts intestinal disease should become accustomed to dipping his food in wine or vinegar, both in the summer and in the winter. He also teaches: You should remove your hand, i.e., stop eating, from a meal that you enjoy so that you do not overeat. And do not delay yourself at the time when it is necessary to relieve yourself.

讗诪专 诪专 注讜拽讘讗 讛讗讬 诪讗谉 讚砖转讬 讟讬诇讬讗 讞讬讜专讗 讗讞讝转讜 讜讬转拽 讗诪专 专讘 讞住讚讗 砖讬转讬谉 诪讬谞讬 讞诪专讗 讛讜讜 诪注诇讬讗 讚讻讜诇讛讜 住讜诪拽讗 专讬讞转谞讗 讙专讬注讗 讚讻讜诇讛讜 讟讬诇讬讗 讞讬讜专讗

Mar Ukva said: This one who drinks inferior white wine [tilya] will be afflicted with weakness [vitak]. Rav 岣sda said: There are sixty types of wine. The best of them all is red, fragrant wine. The worst of them all is inferior white wine.

讗诪专 专讘 讬讛讜讚讛 讛讗讬 诪讗谉 讚讬转讬讘 讘爪驻专谞讬 谞讬住谉 讙讘讬 谞讜专讗 讜砖讬讬祝 诪砖讞讗 讜谞驻讬拽 讜讬转讬讘 讘砖诪砖讗 讗讞讝转讜 讜讬转拽

Rav Yehuda said: This one who sits near the fire during the mornings in the month of Nisan and rubs himself with oil and then goes out and sits in the sun will be afflicted with weakness.

转谞讜 专讘谞谉 讛拽讬讝 讚诐 讜砖讬诪砖 诪讟转讜 讛讜讜讬讬谉 诇讜 讘谞讬诐 讜讬转拽讬谉 讛拽讬讝讜 砖谞讬讛诐 讜砖讬诪砖讜 讛讜讜讬讬谉 诇讛谉 讘谞讬诐 讘注诇讬 专讗转谉 讗诪专 专讘 驻驻讗 诇讗 讗诪专谉 讗诇讗 讚诇讗 讟注讬诐 诪讬讚讬 讗讘诇 讟注讬诐 诪讬讚讬 诇讬转 诇谉 讘讛

The Sages taught: One who let blood and afterward engaged in sexual intercourse has weak children conceived from those acts of intercourse. If both of them, husband and wife, let blood and engaged in sexual intercourse they will have children afflicted with a disease known as ra鈥檃tan. Rav Pappa said: We said this only if he did not taste anything after letting blood. But if he tasted something then we have no problem with it.

讗诪专 专讘讛 讘专 专讘 讛讜谞讗 讘讗 诪谉 讛讚专讱 讜砖讬诪砖 诪讟转讜 讛讜讜讬讬谉 诇讜 讘谞讬诐 讜讬转拽讬谉 转谞讜 专讘谞谉 讛讘讗 诪讘讬转 讛讻住讗 讗诇 讬砖诪砖 诪讟转讜 注讚 砖讬砖讛讛 砖讬注讜专 讞爪讬 诪讬诇 诪驻谞讬 砖砖讚 讘讬转 讛讻住讗 诪诇讜讛 注诪讜 讜讗诐 砖讬诪砖 讛讜讜讬讬谉 诇讜 讘谞讬诐 谞讻驻讬诐

Rabba bar Rav Huna says: One who came back from traveling on the road and engaged in sexual intercourse immediately has weak children conceived from those acts of intercourse. The Sages taught: With regard to one who comes in from the bathroom, he should not engage in sexual intercourse until he waits the measure of time it takes to walk half a mil because the demon of the bathroom accompanies him. And if he engaged in sexual intercourse without waiting this measure of time, he has children who are epileptic.

转谞讜 专讘谞谉 讛诪砖诪砖 诪讟转讜 诪注讜诪讚 讗讜讞讝转讜 注讜讬转 诪讬讜砖讘 讗讜讞讝转讜 讚诇专讬讗 讛讬讗 诪诇诪注诇讛 讜讛讜讗 诪诇诪讟讛 讗讜讞讝转讜 讚诇专讬讗

The Sages taught: One who engages in sexual intercourse while standing will be afflicted by spasms. One who engages in sexual intercourse while sitting will be afflicted with dalarya.If she, the woman, is above and he, the husband, is below during sexual intercourse, then he will be afflicted with dalarya.

诪讗讬 讚诇专讬讗 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 住诐 讚诇专讬讗 讚专讚专讗 诪讗讬 讚专讚专讗 讗诪专 讗讘讬讬 诪讜专讬拽讗 讚讞讜讞讬 专讘 驻驻讗 讗诇讬住 讜讘诇注 诇讬讛 专讘 驻驻讬 讗诇讬住 讜砖讚讬 诇讬讛

The Gemara asks: What is dalarya? Rabbi Yehoshua ben Levi said: The remedy for dalarya is dardara. The Gemara asks: What is dardara? Abaye said: Saffron of thorns. Rav Pappa would chew [aleis] and swallow this remedy. Rav Pappi would chew and spit it out.

讗诪专 讗讘讬讬 诪讬 砖讗讬谞讜 讘拽讬 讘讚专讱 讗专抓 诇讬转讬 砖诇砖讛 拽驻讬讝讬 拽讜专讟诪讬 讚讞讜讞讬 讜谞讬讚讜拽讬谞讛讜 讜谞讬砖诇讬拽讬谞讛讜 讘讞诪专讗 讜谞讬砖转讬 讗诪专 专讘讬 讬讜讞谞谉 讛谉 讛谉 讛讞讝讬专讜谞讬 诇谞注专讜转讬

Abaye says: As a remedy for one who is not an expert, i.e., does not have strength, in the way of the world, i.e., in sexual intercourse, let him bring three vessels [kefizei], each containing three-quarters of a log of safflower thorns. And let him grind them, and boil them in wine, and drink the mixture. Rabbi Yo岣nan says: These are the remedies that return me to my youth with regard to sexual intercourse.

砖诇砖讛 讚讘专讬诐 诪讻讞讬砖讬诐 讻讞讜 砖诇 讗讚诐 讜讗诇讜 讛谉 驻讞讚 讚专讱 讜注讜谉 驻讞讚 讚讻转讬讘 诇讘讬 住讞专讞专 注讝讘谞讬 讻讞讬 讚专讱 讚讻转讬讘 注谞讛 讘讚专讱 讻讞讬 注讜谉 讚讻转讬讘 讻砖诇 讘注讜谞讬 讻讞讬

Three things diminish a person鈥檚 strength, and they are: Fear, traveling on the road, and sin. The Gemara explains: Fear, as it is written: 鈥淢y heart flutters, my strength fails me鈥 (Psalms 38:11). Traveling on the road, as it is written: 鈥淗e has weakened my strength on the road鈥 (Psalms 102:24). Sin, as it is written: 鈥淢y strength fails because of my sin鈥 (Psalms 31:11).

砖诇砖讛 讚讘专讬诐 诪转讬讝讬谉 讙讜驻讜 砖诇 讗讚诐 讜讗诇讜 讛谉 讗讻诇 诪注讜诪讚 讜砖转讛 诪注讜诪讚 讜砖讬诪砖 诪讟转讜 诪注讜诪讚

Three things break a person鈥檚 body, and they are: If he ate while standing, if he drank while standing, and if he engaged in sexual intercourse while standing.

讞诪砖讛 拽专讜讘讬谉 诇诪讬转讛 讬讜转专 诪谉 讛讞讬讬诐 讜讗诇讜 讛谉 讗讻诇 讜注诪讚 砖转讛 讜注诪讚 讛拽讬讝 讚诐 讜注诪讚 讬砖谉 讜注诪讚 砖讬诪砖 诪讟转讜 讜注诪讚

There are five actions that bring one closer to death than to life, and they are: If he ate and stood up immediately, if he drank and stood up immediately, if he let blood and stood up immediately, if he slept and stood up immediately, and if he engaged in sexual intercourse and stood up immediately.

砖砖讛 讛注讜砖讛 讗讜转谉 诪讬讚 诪转 讜讗诇讜 讛谉 讛讘讗 讘讚专讱 讜谞转讬讬讙注 讛拽讬讝 讚诐 讜谞讻谞住 诇讘讬转 讛诪专讞抓 讜砖转讛 讜谞砖转讻专 讜讬砖谉 注诇 讙讘讬 拽专拽注 讜砖讬诪砖 诪讟转讜 讗诪专 专讘讬 讬讜讞谞谉 讜讛讜讗 砖注砖讗谉 讻住讬讚专谉

With regard to one who performs the following acts, if he performs the six of them consecutively he dies immediately, and they are: If one came back from a journey on the road and was exhausted, let blood, and entered the bathhouse, and drank and became intoxicated, and slept on the ground, and engaged in sexual intercourse, then he will die. Rabbi Yo岣nan says: But he will die for certain only in the case where he performs them in this order.

讗诪专 讗讘讬讬 讻住讬讚专谉 诪转 砖诇讗 讻住讬讚专谉 讞诇讬砖 讗讬谞讬 讜讛讗 诪注讜专转 注讘讚讛 诇讬讛 诇注讘讚讛 转诇转 诪讬谞讬讬讛讜 讜诪讬转 讛讛讜讗 讻讞讜砖 讛讜讛

Abaye said: If he performs these actions in this order he will die. But if he performs them out of order he will become weak. The Gemara asks: Is that so? But didn鈥檛 a woman named Me鈥檕ret make her slave perform three of these actions and he died as a result? The Gemara answers: That slave was weak, which is why he died. But an ordinary individual would die only upon performing all of these acts in the previously mentioned order.

砖诪讜谞讛 专讜讘谉 拽砖讛 讜诪讬注讜讟谉 讬驻讛 讜讗诇讜 讛谉 讚专讱 讜讚专讱 讗专抓 注讜砖专 讜诪诇讗讻讛 讬讬谉 讜砖讬谞讛 讞诪讬谉 讜讛拽讝转 讚诐

Eight actions are difficult for the body and the soul to handle in large amounts and are beneficial in small amounts, and they are: Traveling on the road, engaging in the way of the world, i.e., engaging in sexual intercourse, having wealth, work, drinking wine, sleep, hot water, and bloodletting.

砖诪讜谞讛 诪诪注讟讬诐 讗转 讛讝专注 讜讗诇讜 讛谉 讛诪诇讞 讜讛专注讘 讜讛谞转拽 讘讻讬讬讛 讜砖讬谞讛 注诇 讙讘讬 拽专拽注 讜讙讚讙讚谞讬讜转 讜讻砖讜转 砖诇讗 讘讝诪谞讛 讜讛拽讝转 讚诐 诇诪讟讛 讻驻诇讬诐

Eight actions or illnesses decrease the semen, and they are: Salt, hunger, a skin disease called netek, crying, sleeping on the ground, the melilot plant, and dodder eaten not in its time, i.e., before it is ripe. And bloodletting performed below, on the lower portion of the body, causes twice as much harm as the other actions mentioned.

转谞讗 讻砖诐 砖拽砖讛 诇诪讟讛 讻驻诇讬诐 讻讱 讬驻讛 诇诪注诇讛 讻驻诇讬诐 讗诪专 专讘 驻驻讗

The Sage taught: Just as bloodletting below causes twice as much harm, so too, bloodletting above, on the upper portion of the body, is twice as effective. Rav Pappa said:

诇诪讟讛 诇诪讟讛 诪谉 讛讘讬爪讬诐 诇诪注诇讛 诇诪注诇讛 诪谉 讛讘讬爪讬诐

When the Gemara mentioned letting blood from below it meant below the testicles, and when it mentioned letting blood from above it meant above the testicles.

讜讻砖讜转 砖诇讗 讘讝诪谞讛 转谞讗 讻砖诐 砖拽砖讛 砖诇讗 讘讝诪谞讛 讻讱 讬驻讛 讘讝诪谞讛 讗诪专 专讘 驻驻讗 讝诪谞讛 转诪讜讝 砖诇讗 讘讝诪谞讛 讟讘转 讬讜诪讬 谞讬住谉 讜讬讜诪讬 转砖专讬 诇讗 诪注诇讜 讜诇讗 拽砖讜

It was taught: And dodder eaten not in its time, before it is ripe, causes harm. The Gemara explains: A Sage taught: Just as eating dodder not in its time is harmful to the body, so too, eating it in its time, when it is ripe, is good for the body. Rav Pappa said: Its time is Tammuz, in the summer, and not in its time is Tevet, in the winter. And during the days of Nisan, spring, and the days of Tishrei, autumn, they neither help nor harm.

讗诪专 讻转讘讜 讙讟 诇讗砖转讬 讜讗讞讝讜 拽讜专讚讬讬拽讜住 讜讞讝专 讜讗诪专 讗诇 转讻转讘讜 讗讬谉 讚讘专讬讜 讛讗讞专讜谞讬诐 讻诇讜诐 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讻讜转讘讬谉 讜谞讜转谞讬谉 讙讟 诇讗诇转专 讜专讘讬 讬讜讞谞谉 讗诪专 讗讬谉 讻讜转讘讬谉 讗诇讗 诇讻砖讬砖转驻讛

搂 The Gemara returns to its discussion of the halakhot mentioned in the mishna. The mishna teaches: If he said: Write a bill of divorce for my wife, when he was lucid, and was then afflicted with temporary insanity and he retracted his previous statement and said: Do not write it, his latter statement is considered to be nothing, i.e., it is not halakhically valid. The Gemara comments on this that Rabbi Shimon ben Lakish says: In that case the court writes and gives the bill of divorce immediately, because even though he is insane, the court does not wait for him to return to his senses. And Rabbi Yo岣nan says: They write this bill of divorce based on his instructions only once he is healed and returns to a sound state of mind.

诪讗讬 讟注诪讗 讚专讬砖 诇拽讬砖 讚拽转谞讬 讗讬谉 讘讚讘专讬讜 讛讗讞专讜谞讬诐 讻诇讜诐 讜专讘讬 讬讜讞谞谉 讗诪专 诇讱 讗讬谉 讘讚讘专讬讜 讛讗讞专讜谞讬诐 讻诇讜诐 讚诇讻讬 诪转爪讬诇 诇讗 爪专讬讱 诇诪讬讛讚专 讗讬诪诇讜讻讬 讘讬讛 讜诇注讜诇诐 讗讬谉 讻讜转讘讬谉 讗诇讗 诇讻砖讬砖转驻讛

The Gemara elaborates: What is the reason for the opinion of Reish Lakish? As it teaches in the mishna: His final statement is considered to be nothing, which indicates that his initial statement stands and the court should act in accordance with his instructions. By contrast, Rabbi Yo岣nan could have said to you as follows: When the mishna said that his final statement is considered to be nothing it means that when his mind becomes lucid it is not necessary for the court to return and confirm his instructions; rather, they rely on his statement. But the court actually writes the bill of divorce only once he is healed.

讘诪讗讬 拽诪讬驻诇讙讬 专讬砖 诇拽讬砖 诪讚诪讬 诇讬讛 诇讬砖谉 讜专讘讬 讬讜讞谞谉 诪讚诪讬 诇讬讛 诇砖讜讟讛

The Gemara asks: With regard to what principle do Reish Lakish and Rabbi Yo岣nan disagree? Reish Lakish compares one afflicted with temporary insanity to one who is sleeping. If one said to write a bill of divorce and went to sleep then the court may write it without waiting for him to awaken. And Rabbi Yo岣nan compares him to an imbecile: When he is afflicted with temporary insanity he is not of sound mind and is therefore unfit to give a bill of divorce.

讜专讘讬 讬讜讞谞谉 谞诪讬 诇讬讚诪讬讛 诇讬砖谉 讬砖谉 诇讗 诪讞讜住专 诪注砖讛 讛讗讬 诪讞讜住专 诪注砖讛

The Gemara asks: And Rabbi Yo岣nan also could compare him to one who is sleeping, so why does he not do so? The Gemara answers: One who is sleeping is not lacking an action, meaning that no action is needed in order to awaken him, and he can awaken on his own. This one, who is afflicted with temporary insanity, is lacking an action by not taking the remedy mentioned earlier.

讜专讬砖 诇拽讬砖 谞诪讬 谞讬讚诪讬讬讛 诇砖讜讟讛 砖讜讟讛 诇讗 住诪讬讛 讘讬讚谉 讛讗讬 住诪讬讛 讘讬讚谉 讘讬砖专讗 住讜诪拽讗 讗讙讜诪专讬 讜讞诪专讗 诪专拽讗

The Gemara asks: And Reish Lakish could also compare him to an imbecile, so why does he not do so? The Gemara answers: There is a difference, as there is no remedy in our possession that can cure an imbecile. And since there is no remedy, a bill of divorce may not be written on his behalf. By contrast, for this one, who is afflicted with temporary insanity, there is a remedy in our possession. As the Gemara explained (67b): The remedy for this disease is for the afflicted person to eat lean red meat roasted over coals and drink wine that has been diluted with a large amount of water.

讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 砖讞讟 讘讜 砖谞讬诐 讗讜 专讜讘 砖谞讬诐 讜专诪讝 讜讗诪专 讻转讘讜 讙讟 诇讗砖转讬 讛专讬 讗诇讜 讬讻转讘讜 讜讬转谞讜

The Gemara asks: But did Rabbi Yo岣nan actually say this, that the court must wait for him to regain his mental capabilities? But didn鈥檛 Rav Yehuda say that Shmuel says: If one was attacked by another who slit his throat and severed the two pipes, his trachea and esophagus, or the majority of the two pipes, and the dying man signaled and thereby stated through his gestures: Write a bill of divorce for my wife, then those present should write and give a bill of divorce to his wife?

讜转谞讬讗 专讗讜讛讜 诪讙讜讬讚 讗讜 爪诇讜讘 注诇 讛爪诇讬讘讛 讜专诪讝 讜讗诪专 讻转讘讜 讙讟 诇讗砖转讬 讛专讬 讗诇讜 讬讻转讘讜 讜讬转谞讜

And it was similarly taught in a baraita: If they saw a man whose limbs had been severed or crucified on a cross, and he signaled and thereby stated: Write a bill of divorce for my wife, then those present should write and give the document to his wife. This teaches that it is permitted to write a bill of divorce even on behalf of one who cannot be cured and will certainly die. If so, why does Rabbi Yo岣nan claim that a bill of divorce may be written for someone afflicted with temporary insanity only once he has been cured?

讛讻讬 讛砖转讗 讛转诐 讚注转讗 爪讬诇讜转讗 讛讬讗 讜讻讞讬砖讜转讗 讛讜讗 讚讗转讞讬诇讛 讘讬讛 讛讻讗 讚注转讗 砖讙讬砖转讗 讛讬讗

The Gemara rejects this: How can these cases be compared? There, after his throat was slit or he was crucified, his mind is lucid, but he has begun to feel weakness and will die very soon. Consequently, he cannot speak, but his intellectual capabilities are assumed to be intact. But here, in the case of one afflicted with temporary insanity, his mind is confused, and he is not lucid enough to act with intent.

讜诪讬 讗诪专 砖诪讜讗诇 讛讻讬 讜讛讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 砖讞讟 讘讜 砖谞讬诐 讗讜 专讜讘 砖谞讬诐 讜讘专讞 诪注讬讚讬谉 注诇讬讜 讜讗讬 住诇拽讗 讚注转讱 讞讬 讛讜讗 讗诪讗讬 诪注讬讚讬谉 注诇讬讜

The Gemara asks: But did Shmuel actually say this, that someone whose throat has been slit is treated as though he is alive, and he can give a bill of divorce? But didn鈥檛 Rav Yehuda say that Shmuel says: If someone slit the two pipes in his throat or the majority of the two pipes and the victim fled without the witnesses seeing what ultimately happened to him, then they may testify with regard to him that he is dead? And if it enters your mind to say that one whose throat has been slit is alive and able to instruct others to write a bill of divorce for his wife, then why can witnesses testify with regard to him that he is dead?

讗诪专讬 讞讬 讛讜讗 讜住讜驻讜 诇诪讜转

The Gemara says in response to this that he is currently alive and on account of this he can give a bill of divorce to his wife, but ultimately he will certainly die within a short period of time. Consequently, it is possible to testify with certainty that he died later on.

讗诇讗 诪注转讛 讬讛讗 讙讜诇讛 注诇 讬讚讜 讗诇诪讛 转谞讬讗 砖讞讟 讘讜 砖谞讬诐 讗讜 专讜讘 砖谞讬诐 讛专讬 讝讛 讗讬谞讜 讙讜诇讛

The Gemara asks: If that is so, that he is assumed to have ultimately died, then the one who slit his throat should be exiled on his account if he did so unintentionally. Exile is the punishment for unintentionally killing another. If so, why is it taught in a baraita: If he unintentionally slit the two pipes in his throat or the majority of the two, for example if one dropped a knife and accidentally cut another鈥檚 trachea and esophagus, then this one is not exiled?

讛讗 讗讬转诪专 注诇讛 讗诪专 专讘讬 讛讜砖注讬讗 讞讬讬砖讬谞谉 砖诪讗 讛专讜讞 讘诇讘诇转讜 讗讬 谞诪讬 讛讜讗 拽讬专讘 讗转 诪讬转转讜

The Gemara answers: Wasn鈥檛 it stated with regard to that baraita that Rabbi Hoshaya says: We are concerned that perhaps the wind made him senseless, and it was not only the one who dropped the knife who caused this man鈥檚 death, but also the wind or some other factor. One who only partially causes the death of another is not exiled. Or also perhaps he, the one who had his throat slit, brought his death closer through his convulsions and his death throes.

诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讚砖讞讟讬讛 讘讘讬转讗 讚砖讬砖讗 讜驻讬专讻住 讗讬 谞诪讬 讚砖讞讟讬讛 讘讘专讗 讜诇讗 驻讬专讻住

What is the difference between the first and second explanations with regard to why the killer is not exiled? The difference between them is if he slit his throat in a marble house and the victim convulsed. In such a case the death cannot be attributed to the wind, so according to the first explanation the killer would be exiled. Rather, his death can be attributed to his convulsions, so according to the latter explanation the killer would not be exiled. Alternatively, he slit his throat outside and the victim did not convulse. In such a case the death can be attributed to the wind, so according to the first explanation the killer would not be exiled. Since it cannot be attributed to his convulsions, according to the latter explanation the killer would be exiled.

谞砖转转拽 讜讗诪专讜 诇讜 谞讻转讜讘 讙讟 诇讗砖转讱 讻讜壮 讜诇讬讞讜砖 讚诇诪讗 砖讬讞讬讗 讚诇讗讜 诇讗讜 谞拽讟讬讛 讗讬 谞诪讬 砖讬讞讬讗 讚讛谉 讛谉 谞拽讟讬讛

搂 The mishna teaches: In a case where the husband became mute, and the members of the court said to him: Shall we will write a bill of divorce for your wife? And he nodded his head as a signal, and then the court checked his intent three times with different questions; if he said no, shaking his head to questions to which he should have answered no, and yes to questions to which he should have answered yes, this demonstrates that he understands the questions and his intent is clear. The Gemara asks: But let there be a concern that perhaps the involuntary movement of: No, no, took hold of him, and he continuously nods his head as if he were signaling no, even though he does not intend it? Alternatively, perhaps the involuntary movement of: Yes, yes, took hold of him?

讗诪专 专讘 讬讜住祝 讘专 诪谞讬讜诪讬 讗诪专 专讘 谞讞诪谉 讚讗诪专讬谞谉 诇讬讛 讘住讬专讜讙讬谉

Rav Yosef bar Minyumi says that Rav Na岣an says: The meaning of the mishna is that we, the court, say alternating questions to him, switching between asking him questions to which he must answer yes and questions to which he must answer no.

讜诇讬讞讜砖 讚诇诪讗 砖讬讞讬讗 讚住讬专讜讙讬谉 谞拽讟讬讛 讚讗诪专讬谞谉 诇讬讛 讞讚 诇讗讜 讜转专讬谉 讛谉 讜转专讬谉 诇讗讜 讜讞讚 讛谉

The Gemara asks: But let there be a concern that perhaps alternating involuntary movements took hold of him, such that he switches between nodding his head yes and nodding his head no. The Gemara answers: The meaning of the mishna is that we, the court, say to him questions to which he must answer no once and yes twice, and twice no and one time yes. If he nevertheless answers each question correctly there is no concern that his movements were involuntary.

讚讘讬 专讘讬 讬砖诪注讗诇 转谞讗 讗讜诪专讬诐 诇讜 讚讘专讬诐 砖诇 讬诪讜转 讛讞诪讛 讘讬诪讜转 讛讙砖诪讬诐 讜砖诇 讬诪讜转 讛讙砖诪讬诐 讘讬诪讜转 讛讞诪讛

The school of Rabbi Yishmael taught: The court says to him questions concerning matters of the summer in the rainy season, and concerning matters of the rainy season in the summer, in order to check if he is answering coherently.

诪讗讬 谞讬讛讜 讗讬诇讬诪讗 讙诇讜驻拽专讬 讜住讚讬谞讬 诇讬讞讜砖 讚诇诪讗 拽讜专讗 讗讞讚讬讛 讗讬 谞诪讬 讞诪讛 讗讞讚讬讛

The Gemara asks: What are these matters that the court asks him? If we say that the court asks him if he wants a warm coat in the summer or a thin sheet in the rainy season, and he answers that he does, this cannot serve as proof of his intellectual capabilities, as the following is possible: Let there be a concern that perhaps he has the chills even though it is the summer and needs a warm coat. Alternatively, that the heat afflicted him during the rainy season and he requires a thin sheet, in which case his response does not demonstrate a lack of comprehension.

  • 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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Gittin 70

The William Davidson Talmud | Powered by Sefaria

Gittin 70

注谞讘讬 转讗诇讗 讘诪讬诐

grapes grown by trellising the vine on a palm tree soaked in water.

诇讞讝讝讬转讗 诇讬转讬 砖讘 讞讬讟讬 讗专讝谞讬讬转讗 讜谞讬拽诇讬谞讛讜 讗诪专讗 讞讚转讗 讜谞驻讬拽 诪砖讞讗 诪讬谞讬讬讛讜 讜谞讬砖讜祝 专讘 砖讬诪讬 讘专 讗砖讬 注讘讚 诇讬讛 诇讛讛讜讗 讙讜讬 诇讚讘专 讗讞专 讜讗讬转住讬

As a remedy for lichen planus [岣zazita] on one鈥檚 skin, let him bring seven large wheat kernels [arzanayata] and let him roast them over a fire on the blade of a new hoe. And let him extract oil from the wheat and rub it into his skin. It is told: Rav Shimi bar Ashi used this remedy for a certain gentile who had something else, i.e., leprosy, and he was healed.

讗诪专 砖诪讜讗诇 讛讗讬 诪讗谉 讚诪讞讜 诇讬讛 讘讗诇讜谞讻讬 讚驻专住讗讬 诪讬讞讬讬讗 诇讗 讞讬讬 讗讚讛讻讬 讜讛讻讬 谞讬住驻讜 诇讬讛 讘砖专讗 砖诪讬谞讗 讗讙讜诪专讬 讜讞诪专讗 讞讬讬讗 讗驻砖专 讚讞讬讬 驻讜专转讗 讜诪驻拽讬讚 讗讘讬转讬讛

Shmuel said: One who is struck with Persian spears [alunkei] will not live long afterward, as he will certainly die from this wound. In the meantime, they should force-feed him fatty meat that was roasted over coals, and undiluted wine. If they do this, it is possible that he will live for a little bit longer and have time to instruct his household with regard to what they should do after his death.

讗诪专 专讘 讗讬讚讬 讘专 讗讘讬谉 讛讗讬 诪讗谉 讚讘诇注 讝讬讘讜专讗 诪讬讞讬讬讗 诇讗 讞讬讬 讗讚讛讻讬 讜讛讻讬 谞砖拽讬讛 专讘讬注转讗 讚讞诇讗 砖诪讝讙 讗驻砖专 讚讞讬讬 驻讜专转讗 讜诪驻拽讬讚 诇讘讬转讬讛

Similarly, Rav Idi bar Avin said: One who swallowed a hornet will not live. In the meantime they should give him a quarter-log of sharp [shamzag] vinegar to drink. If they do this, it is possible that he will live for a little bit longer and have time to instruct his household with regard to what they should do after his death.

讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗讻诇 讘砖专 砖讜专 讘诇驻转 讜诇谉 讘诇讘谞讛 讘诇讬诇讬 讗专讘注讛 注砖专 讗讜 讞诪砖讛 注砖专 讘转拽讜驻转 转诪讜讝 讗讞讝转讜 讗讞讬诇讜

Rabbi Yehoshua ben Levi says: If one ate ox meat with a turnip, and slept by the light of the moon on the night of the fourteenth or the fifteenth of the month in the season of Tammuz, i.e., summer, he will be afflicted with a岣lu, a severe fever.

转谞讗 讜讛诪诪诇讗 讻专讬住讜 诪讻诇 讚讘专 讗讞讝转讜 讗讞讬诇讜 讗诪专 专讘 驻驻讗 讗驻讬诇讜 诪转诪专讬 驻砖讬讟讗 住诇拽讗 讚注转讱 讗诪讬谞讗 讛讜讗讬诇 讜讗诪专 诪专 转诪专讬 诪砖讘注谉 讜诪砖讞谞谉 讜诪砖诇砖诇谉 讜诪讗砖专谉 讜诇讗 诪驻谞拽谉 讗讬诪讗 诇讗 拽讗 诪砖诪注 诇谉

A Sage taught: And one who fills his stomach with anything, meaning that he eats too much, will be afflicted with a岣lu. Rav Pappa said: Even if he fills his stomach with dates. The Gemara asks: Isn鈥檛 this obvious, as Rabbi Yehoshua ben Levi explicitly mentioned if one fills his stomach with anything. The Gemara answers: It might enter your mind to say that since the Master said the following in praise of dates: Dates satisfy the body, warm it up, act as a laxative, strengthen the body, and do not spoil it, one might say that as dates are beneficial, he would not be harmed by eating too many. Nevertheless, it teaches us that they can also cause harm when eaten in excess.

诪讗讬 讗讞讬诇讜 讗诪专 专讘讬 讗诇注讝专 讗砖 砖诇 注爪诪讜转 诪讗讬 讗砖 砖诇 注爪诪讜转 讗诪专 讗讘讬讬 讗砖 讙专诪讬

The Gemara asks: What is the affliction a岣lu mentioned here? Rabbi Elazar says: A fire of the bones. The Gemara asks: What is a fire of the bones? Abaye said: This is what is called esh garmei in Aramaic.

诪讗讬 讗住讜转讬讛 讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 讻讜诇讛讜 砖拽讬讬谞讬 转诇转讗 讜砖讘注讗 讜转专讬住专 讜讛讗讬 注讚 讚诪转住讬

What is its remedy? Abaye said: My mother told me that any drink consumed for medicinal purposes should be taken for either three or seven or twelve days, depending on what is necessary for that specific ailment. And if this is taken to treat a岣lu then he must drink it until he is healed.

讻讜诇讛讜 砖拽讬讬谞讬 讗诇讬讘讗 专讬拽谞讗 讜讛讗讬 讘转专 讚讗讻诇 讜砖转讬 讜注讬讬诇 诇讘讬转 讛讻住讗 讜谞驻讬拽 讜诪砖讬 讬讚讬讛 讜诪讬讬转讜 诇讬讛 讘讜谞讗 讚砖转讬转讗 讚讟诇驻讞讬 讜讘讜谞讗 讚讞诪专讗 注转讬拽讗 讜谞讬讙讘诇讬谞讛讜 讘讛讚讬 讛讚讚讬 讜谞讬讻讜诇 讜谞讬讻专讜讱 讘住讚讬谞讬讛 讜谞讬讙谞讬讛 讜诇讬讻讗 讚谞讜拽诪讬讛 注讚 讚拽讗讬 诪谞驻砖讬讛 讜讻讬 拽讗讬 诇讬砖拽诇讬讛 诇住讚讬谞讬讛 诪讬谞讬讛 讜讗讬 诇讗 讛讚专 注讬诇讜讬讛

Any drink consumed for medicinal purposes should be consumed with an empty heart, i.e., without eating first. And for this disease of a岣lu he consumes the medicine after he eats and drinks and enters the bathroom, and exits and washes his hands, and they bring him a fistful of shetita, a type of food made from lentils, and a fistful of aged wine. And let him mix them together and let him eat this mixture. And let him wrap himself with his sheet and sleep. And let there be no one who will awaken him until he awakens on his own. And when he awakens let him remove the sheet from himself. And if he does not do this then the illness will return to him.

讗诪专 诇讬讛 讗诇讬讛讜 诇专讘讬 谞转谉 讗讻讜诇 砖诇讬砖 讜砖转讛 砖诇讬砖 讜讛谞讞 砖诇讬砖 诇讻砖转讻注讜住 转注诪讜讚 注诇 诪讬诇讜讗讱

Elijah the prophet said to Rabbi Natan: Eat a third of your fill, and drink a third of your fill, and leave a third of your fill, so that when you become angry you will become full. If you do this, there will be room, as it were, for the anger. If you become angry when your stomach is full you will be harmed.

转谞讬 专讘讬 讞讬讬讗 讛专讜爪讛 砖诇讗 讬讘讗 诇讬讚讬 讞讜诇讬 诪注讬讬诐 讬讛讗 专讙讬诇 讘讟讬讘讜诇 拽讬抓 讜讞讜专祝 住注讜讚转讱 砖讛谞讗转讱 诪诪谞讛 诪砖讜讱 讬讚讱 讛讬诪谞讛 讜讗诇 转砖讛讛 注爪诪讱 讘砖注讛 砖讗转讛 爪专讬讱 诇谞拽讘讬讱

Rabbi 岣yya teaches: One who does not want to come to a situation whereby he contracts intestinal disease should become accustomed to dipping his food in wine or vinegar, both in the summer and in the winter. He also teaches: You should remove your hand, i.e., stop eating, from a meal that you enjoy so that you do not overeat. And do not delay yourself at the time when it is necessary to relieve yourself.

讗诪专 诪专 注讜拽讘讗 讛讗讬 诪讗谉 讚砖转讬 讟讬诇讬讗 讞讬讜专讗 讗讞讝转讜 讜讬转拽 讗诪专 专讘 讞住讚讗 砖讬转讬谉 诪讬谞讬 讞诪专讗 讛讜讜 诪注诇讬讗 讚讻讜诇讛讜 住讜诪拽讗 专讬讞转谞讗 讙专讬注讗 讚讻讜诇讛讜 讟讬诇讬讗 讞讬讜专讗

Mar Ukva said: This one who drinks inferior white wine [tilya] will be afflicted with weakness [vitak]. Rav 岣sda said: There are sixty types of wine. The best of them all is red, fragrant wine. The worst of them all is inferior white wine.

讗诪专 专讘 讬讛讜讚讛 讛讗讬 诪讗谉 讚讬转讬讘 讘爪驻专谞讬 谞讬住谉 讙讘讬 谞讜专讗 讜砖讬讬祝 诪砖讞讗 讜谞驻讬拽 讜讬转讬讘 讘砖诪砖讗 讗讞讝转讜 讜讬转拽

Rav Yehuda said: This one who sits near the fire during the mornings in the month of Nisan and rubs himself with oil and then goes out and sits in the sun will be afflicted with weakness.

转谞讜 专讘谞谉 讛拽讬讝 讚诐 讜砖讬诪砖 诪讟转讜 讛讜讜讬讬谉 诇讜 讘谞讬诐 讜讬转拽讬谉 讛拽讬讝讜 砖谞讬讛诐 讜砖讬诪砖讜 讛讜讜讬讬谉 诇讛谉 讘谞讬诐 讘注诇讬 专讗转谉 讗诪专 专讘 驻驻讗 诇讗 讗诪专谉 讗诇讗 讚诇讗 讟注讬诐 诪讬讚讬 讗讘诇 讟注讬诐 诪讬讚讬 诇讬转 诇谉 讘讛

The Sages taught: One who let blood and afterward engaged in sexual intercourse has weak children conceived from those acts of intercourse. If both of them, husband and wife, let blood and engaged in sexual intercourse they will have children afflicted with a disease known as ra鈥檃tan. Rav Pappa said: We said this only if he did not taste anything after letting blood. But if he tasted something then we have no problem with it.

讗诪专 专讘讛 讘专 专讘 讛讜谞讗 讘讗 诪谉 讛讚专讱 讜砖讬诪砖 诪讟转讜 讛讜讜讬讬谉 诇讜 讘谞讬诐 讜讬转拽讬谉 转谞讜 专讘谞谉 讛讘讗 诪讘讬转 讛讻住讗 讗诇 讬砖诪砖 诪讟转讜 注讚 砖讬砖讛讛 砖讬注讜专 讞爪讬 诪讬诇 诪驻谞讬 砖砖讚 讘讬转 讛讻住讗 诪诇讜讛 注诪讜 讜讗诐 砖讬诪砖 讛讜讜讬讬谉 诇讜 讘谞讬诐 谞讻驻讬诐

Rabba bar Rav Huna says: One who came back from traveling on the road and engaged in sexual intercourse immediately has weak children conceived from those acts of intercourse. The Sages taught: With regard to one who comes in from the bathroom, he should not engage in sexual intercourse until he waits the measure of time it takes to walk half a mil because the demon of the bathroom accompanies him. And if he engaged in sexual intercourse without waiting this measure of time, he has children who are epileptic.

转谞讜 专讘谞谉 讛诪砖诪砖 诪讟转讜 诪注讜诪讚 讗讜讞讝转讜 注讜讬转 诪讬讜砖讘 讗讜讞讝转讜 讚诇专讬讗 讛讬讗 诪诇诪注诇讛 讜讛讜讗 诪诇诪讟讛 讗讜讞讝转讜 讚诇专讬讗

The Sages taught: One who engages in sexual intercourse while standing will be afflicted by spasms. One who engages in sexual intercourse while sitting will be afflicted with dalarya.If she, the woman, is above and he, the husband, is below during sexual intercourse, then he will be afflicted with dalarya.

诪讗讬 讚诇专讬讗 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 住诐 讚诇专讬讗 讚专讚专讗 诪讗讬 讚专讚专讗 讗诪专 讗讘讬讬 诪讜专讬拽讗 讚讞讜讞讬 专讘 驻驻讗 讗诇讬住 讜讘诇注 诇讬讛 专讘 驻驻讬 讗诇讬住 讜砖讚讬 诇讬讛

The Gemara asks: What is dalarya? Rabbi Yehoshua ben Levi said: The remedy for dalarya is dardara. The Gemara asks: What is dardara? Abaye said: Saffron of thorns. Rav Pappa would chew [aleis] and swallow this remedy. Rav Pappi would chew and spit it out.

讗诪专 讗讘讬讬 诪讬 砖讗讬谞讜 讘拽讬 讘讚专讱 讗专抓 诇讬转讬 砖诇砖讛 拽驻讬讝讬 拽讜专讟诪讬 讚讞讜讞讬 讜谞讬讚讜拽讬谞讛讜 讜谞讬砖诇讬拽讬谞讛讜 讘讞诪专讗 讜谞讬砖转讬 讗诪专 专讘讬 讬讜讞谞谉 讛谉 讛谉 讛讞讝讬专讜谞讬 诇谞注专讜转讬

Abaye says: As a remedy for one who is not an expert, i.e., does not have strength, in the way of the world, i.e., in sexual intercourse, let him bring three vessels [kefizei], each containing three-quarters of a log of safflower thorns. And let him grind them, and boil them in wine, and drink the mixture. Rabbi Yo岣nan says: These are the remedies that return me to my youth with regard to sexual intercourse.

砖诇砖讛 讚讘专讬诐 诪讻讞讬砖讬诐 讻讞讜 砖诇 讗讚诐 讜讗诇讜 讛谉 驻讞讚 讚专讱 讜注讜谉 驻讞讚 讚讻转讬讘 诇讘讬 住讞专讞专 注讝讘谞讬 讻讞讬 讚专讱 讚讻转讬讘 注谞讛 讘讚专讱 讻讞讬 注讜谉 讚讻转讬讘 讻砖诇 讘注讜谞讬 讻讞讬

Three things diminish a person鈥檚 strength, and they are: Fear, traveling on the road, and sin. The Gemara explains: Fear, as it is written: 鈥淢y heart flutters, my strength fails me鈥 (Psalms 38:11). Traveling on the road, as it is written: 鈥淗e has weakened my strength on the road鈥 (Psalms 102:24). Sin, as it is written: 鈥淢y strength fails because of my sin鈥 (Psalms 31:11).

砖诇砖讛 讚讘专讬诐 诪转讬讝讬谉 讙讜驻讜 砖诇 讗讚诐 讜讗诇讜 讛谉 讗讻诇 诪注讜诪讚 讜砖转讛 诪注讜诪讚 讜砖讬诪砖 诪讟转讜 诪注讜诪讚

Three things break a person鈥檚 body, and they are: If he ate while standing, if he drank while standing, and if he engaged in sexual intercourse while standing.

讞诪砖讛 拽专讜讘讬谉 诇诪讬转讛 讬讜转专 诪谉 讛讞讬讬诐 讜讗诇讜 讛谉 讗讻诇 讜注诪讚 砖转讛 讜注诪讚 讛拽讬讝 讚诐 讜注诪讚 讬砖谉 讜注诪讚 砖讬诪砖 诪讟转讜 讜注诪讚

There are five actions that bring one closer to death than to life, and they are: If he ate and stood up immediately, if he drank and stood up immediately, if he let blood and stood up immediately, if he slept and stood up immediately, and if he engaged in sexual intercourse and stood up immediately.

砖砖讛 讛注讜砖讛 讗讜转谉 诪讬讚 诪转 讜讗诇讜 讛谉 讛讘讗 讘讚专讱 讜谞转讬讬讙注 讛拽讬讝 讚诐 讜谞讻谞住 诇讘讬转 讛诪专讞抓 讜砖转讛 讜谞砖转讻专 讜讬砖谉 注诇 讙讘讬 拽专拽注 讜砖讬诪砖 诪讟转讜 讗诪专 专讘讬 讬讜讞谞谉 讜讛讜讗 砖注砖讗谉 讻住讬讚专谉

With regard to one who performs the following acts, if he performs the six of them consecutively he dies immediately, and they are: If one came back from a journey on the road and was exhausted, let blood, and entered the bathhouse, and drank and became intoxicated, and slept on the ground, and engaged in sexual intercourse, then he will die. Rabbi Yo岣nan says: But he will die for certain only in the case where he performs them in this order.

讗诪专 讗讘讬讬 讻住讬讚专谉 诪转 砖诇讗 讻住讬讚专谉 讞诇讬砖 讗讬谞讬 讜讛讗 诪注讜专转 注讘讚讛 诇讬讛 诇注讘讚讛 转诇转 诪讬谞讬讬讛讜 讜诪讬转 讛讛讜讗 讻讞讜砖 讛讜讛

Abaye said: If he performs these actions in this order he will die. But if he performs them out of order he will become weak. The Gemara asks: Is that so? But didn鈥檛 a woman named Me鈥檕ret make her slave perform three of these actions and he died as a result? The Gemara answers: That slave was weak, which is why he died. But an ordinary individual would die only upon performing all of these acts in the previously mentioned order.

砖诪讜谞讛 专讜讘谉 拽砖讛 讜诪讬注讜讟谉 讬驻讛 讜讗诇讜 讛谉 讚专讱 讜讚专讱 讗专抓 注讜砖专 讜诪诇讗讻讛 讬讬谉 讜砖讬谞讛 讞诪讬谉 讜讛拽讝转 讚诐

Eight actions are difficult for the body and the soul to handle in large amounts and are beneficial in small amounts, and they are: Traveling on the road, engaging in the way of the world, i.e., engaging in sexual intercourse, having wealth, work, drinking wine, sleep, hot water, and bloodletting.

砖诪讜谞讛 诪诪注讟讬诐 讗转 讛讝专注 讜讗诇讜 讛谉 讛诪诇讞 讜讛专注讘 讜讛谞转拽 讘讻讬讬讛 讜砖讬谞讛 注诇 讙讘讬 拽专拽注 讜讙讚讙讚谞讬讜转 讜讻砖讜转 砖诇讗 讘讝诪谞讛 讜讛拽讝转 讚诐 诇诪讟讛 讻驻诇讬诐

Eight actions or illnesses decrease the semen, and they are: Salt, hunger, a skin disease called netek, crying, sleeping on the ground, the melilot plant, and dodder eaten not in its time, i.e., before it is ripe. And bloodletting performed below, on the lower portion of the body, causes twice as much harm as the other actions mentioned.

转谞讗 讻砖诐 砖拽砖讛 诇诪讟讛 讻驻诇讬诐 讻讱 讬驻讛 诇诪注诇讛 讻驻诇讬诐 讗诪专 专讘 驻驻讗

The Sage taught: Just as bloodletting below causes twice as much harm, so too, bloodletting above, on the upper portion of the body, is twice as effective. Rav Pappa said:

诇诪讟讛 诇诪讟讛 诪谉 讛讘讬爪讬诐 诇诪注诇讛 诇诪注诇讛 诪谉 讛讘讬爪讬诐

When the Gemara mentioned letting blood from below it meant below the testicles, and when it mentioned letting blood from above it meant above the testicles.

讜讻砖讜转 砖诇讗 讘讝诪谞讛 转谞讗 讻砖诐 砖拽砖讛 砖诇讗 讘讝诪谞讛 讻讱 讬驻讛 讘讝诪谞讛 讗诪专 专讘 驻驻讗 讝诪谞讛 转诪讜讝 砖诇讗 讘讝诪谞讛 讟讘转 讬讜诪讬 谞讬住谉 讜讬讜诪讬 转砖专讬 诇讗 诪注诇讜 讜诇讗 拽砖讜

It was taught: And dodder eaten not in its time, before it is ripe, causes harm. The Gemara explains: A Sage taught: Just as eating dodder not in its time is harmful to the body, so too, eating it in its time, when it is ripe, is good for the body. Rav Pappa said: Its time is Tammuz, in the summer, and not in its time is Tevet, in the winter. And during the days of Nisan, spring, and the days of Tishrei, autumn, they neither help nor harm.

讗诪专 讻转讘讜 讙讟 诇讗砖转讬 讜讗讞讝讜 拽讜专讚讬讬拽讜住 讜讞讝专 讜讗诪专 讗诇 转讻转讘讜 讗讬谉 讚讘专讬讜 讛讗讞专讜谞讬诐 讻诇讜诐 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讻讜转讘讬谉 讜谞讜转谞讬谉 讙讟 诇讗诇转专 讜专讘讬 讬讜讞谞谉 讗诪专 讗讬谉 讻讜转讘讬谉 讗诇讗 诇讻砖讬砖转驻讛

搂 The Gemara returns to its discussion of the halakhot mentioned in the mishna. The mishna teaches: If he said: Write a bill of divorce for my wife, when he was lucid, and was then afflicted with temporary insanity and he retracted his previous statement and said: Do not write it, his latter statement is considered to be nothing, i.e., it is not halakhically valid. The Gemara comments on this that Rabbi Shimon ben Lakish says: In that case the court writes and gives the bill of divorce immediately, because even though he is insane, the court does not wait for him to return to his senses. And Rabbi Yo岣nan says: They write this bill of divorce based on his instructions only once he is healed and returns to a sound state of mind.

诪讗讬 讟注诪讗 讚专讬砖 诇拽讬砖 讚拽转谞讬 讗讬谉 讘讚讘专讬讜 讛讗讞专讜谞讬诐 讻诇讜诐 讜专讘讬 讬讜讞谞谉 讗诪专 诇讱 讗讬谉 讘讚讘专讬讜 讛讗讞专讜谞讬诐 讻诇讜诐 讚诇讻讬 诪转爪讬诇 诇讗 爪专讬讱 诇诪讬讛讚专 讗讬诪诇讜讻讬 讘讬讛 讜诇注讜诇诐 讗讬谉 讻讜转讘讬谉 讗诇讗 诇讻砖讬砖转驻讛

The Gemara elaborates: What is the reason for the opinion of Reish Lakish? As it teaches in the mishna: His final statement is considered to be nothing, which indicates that his initial statement stands and the court should act in accordance with his instructions. By contrast, Rabbi Yo岣nan could have said to you as follows: When the mishna said that his final statement is considered to be nothing it means that when his mind becomes lucid it is not necessary for the court to return and confirm his instructions; rather, they rely on his statement. But the court actually writes the bill of divorce only once he is healed.

讘诪讗讬 拽诪讬驻诇讙讬 专讬砖 诇拽讬砖 诪讚诪讬 诇讬讛 诇讬砖谉 讜专讘讬 讬讜讞谞谉 诪讚诪讬 诇讬讛 诇砖讜讟讛

The Gemara asks: With regard to what principle do Reish Lakish and Rabbi Yo岣nan disagree? Reish Lakish compares one afflicted with temporary insanity to one who is sleeping. If one said to write a bill of divorce and went to sleep then the court may write it without waiting for him to awaken. And Rabbi Yo岣nan compares him to an imbecile: When he is afflicted with temporary insanity he is not of sound mind and is therefore unfit to give a bill of divorce.

讜专讘讬 讬讜讞谞谉 谞诪讬 诇讬讚诪讬讛 诇讬砖谉 讬砖谉 诇讗 诪讞讜住专 诪注砖讛 讛讗讬 诪讞讜住专 诪注砖讛

The Gemara asks: And Rabbi Yo岣nan also could compare him to one who is sleeping, so why does he not do so? The Gemara answers: One who is sleeping is not lacking an action, meaning that no action is needed in order to awaken him, and he can awaken on his own. This one, who is afflicted with temporary insanity, is lacking an action by not taking the remedy mentioned earlier.

讜专讬砖 诇拽讬砖 谞诪讬 谞讬讚诪讬讬讛 诇砖讜讟讛 砖讜讟讛 诇讗 住诪讬讛 讘讬讚谉 讛讗讬 住诪讬讛 讘讬讚谉 讘讬砖专讗 住讜诪拽讗 讗讙讜诪专讬 讜讞诪专讗 诪专拽讗

The Gemara asks: And Reish Lakish could also compare him to an imbecile, so why does he not do so? The Gemara answers: There is a difference, as there is no remedy in our possession that can cure an imbecile. And since there is no remedy, a bill of divorce may not be written on his behalf. By contrast, for this one, who is afflicted with temporary insanity, there is a remedy in our possession. As the Gemara explained (67b): The remedy for this disease is for the afflicted person to eat lean red meat roasted over coals and drink wine that has been diluted with a large amount of water.

讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 砖讞讟 讘讜 砖谞讬诐 讗讜 专讜讘 砖谞讬诐 讜专诪讝 讜讗诪专 讻转讘讜 讙讟 诇讗砖转讬 讛专讬 讗诇讜 讬讻转讘讜 讜讬转谞讜

The Gemara asks: But did Rabbi Yo岣nan actually say this, that the court must wait for him to regain his mental capabilities? But didn鈥檛 Rav Yehuda say that Shmuel says: If one was attacked by another who slit his throat and severed the two pipes, his trachea and esophagus, or the majority of the two pipes, and the dying man signaled and thereby stated through his gestures: Write a bill of divorce for my wife, then those present should write and give a bill of divorce to his wife?

讜转谞讬讗 专讗讜讛讜 诪讙讜讬讚 讗讜 爪诇讜讘 注诇 讛爪诇讬讘讛 讜专诪讝 讜讗诪专 讻转讘讜 讙讟 诇讗砖转讬 讛专讬 讗诇讜 讬讻转讘讜 讜讬转谞讜

And it was similarly taught in a baraita: If they saw a man whose limbs had been severed or crucified on a cross, and he signaled and thereby stated: Write a bill of divorce for my wife, then those present should write and give the document to his wife. This teaches that it is permitted to write a bill of divorce even on behalf of one who cannot be cured and will certainly die. If so, why does Rabbi Yo岣nan claim that a bill of divorce may be written for someone afflicted with temporary insanity only once he has been cured?

讛讻讬 讛砖转讗 讛转诐 讚注转讗 爪讬诇讜转讗 讛讬讗 讜讻讞讬砖讜转讗 讛讜讗 讚讗转讞讬诇讛 讘讬讛 讛讻讗 讚注转讗 砖讙讬砖转讗 讛讬讗

The Gemara rejects this: How can these cases be compared? There, after his throat was slit or he was crucified, his mind is lucid, but he has begun to feel weakness and will die very soon. Consequently, he cannot speak, but his intellectual capabilities are assumed to be intact. But here, in the case of one afflicted with temporary insanity, his mind is confused, and he is not lucid enough to act with intent.

讜诪讬 讗诪专 砖诪讜讗诇 讛讻讬 讜讛讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 砖讞讟 讘讜 砖谞讬诐 讗讜 专讜讘 砖谞讬诐 讜讘专讞 诪注讬讚讬谉 注诇讬讜 讜讗讬 住诇拽讗 讚注转讱 讞讬 讛讜讗 讗诪讗讬 诪注讬讚讬谉 注诇讬讜

The Gemara asks: But did Shmuel actually say this, that someone whose throat has been slit is treated as though he is alive, and he can give a bill of divorce? But didn鈥檛 Rav Yehuda say that Shmuel says: If someone slit the two pipes in his throat or the majority of the two pipes and the victim fled without the witnesses seeing what ultimately happened to him, then they may testify with regard to him that he is dead? And if it enters your mind to say that one whose throat has been slit is alive and able to instruct others to write a bill of divorce for his wife, then why can witnesses testify with regard to him that he is dead?

讗诪专讬 讞讬 讛讜讗 讜住讜驻讜 诇诪讜转

The Gemara says in response to this that he is currently alive and on account of this he can give a bill of divorce to his wife, but ultimately he will certainly die within a short period of time. Consequently, it is possible to testify with certainty that he died later on.

讗诇讗 诪注转讛 讬讛讗 讙讜诇讛 注诇 讬讚讜 讗诇诪讛 转谞讬讗 砖讞讟 讘讜 砖谞讬诐 讗讜 专讜讘 砖谞讬诐 讛专讬 讝讛 讗讬谞讜 讙讜诇讛

The Gemara asks: If that is so, that he is assumed to have ultimately died, then the one who slit his throat should be exiled on his account if he did so unintentionally. Exile is the punishment for unintentionally killing another. If so, why is it taught in a baraita: If he unintentionally slit the two pipes in his throat or the majority of the two, for example if one dropped a knife and accidentally cut another鈥檚 trachea and esophagus, then this one is not exiled?

讛讗 讗讬转诪专 注诇讛 讗诪专 专讘讬 讛讜砖注讬讗 讞讬讬砖讬谞谉 砖诪讗 讛专讜讞 讘诇讘诇转讜 讗讬 谞诪讬 讛讜讗 拽讬专讘 讗转 诪讬转转讜

The Gemara answers: Wasn鈥檛 it stated with regard to that baraita that Rabbi Hoshaya says: We are concerned that perhaps the wind made him senseless, and it was not only the one who dropped the knife who caused this man鈥檚 death, but also the wind or some other factor. One who only partially causes the death of another is not exiled. Or also perhaps he, the one who had his throat slit, brought his death closer through his convulsions and his death throes.

诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讚砖讞讟讬讛 讘讘讬转讗 讚砖讬砖讗 讜驻讬专讻住 讗讬 谞诪讬 讚砖讞讟讬讛 讘讘专讗 讜诇讗 驻讬专讻住

What is the difference between the first and second explanations with regard to why the killer is not exiled? The difference between them is if he slit his throat in a marble house and the victim convulsed. In such a case the death cannot be attributed to the wind, so according to the first explanation the killer would be exiled. Rather, his death can be attributed to his convulsions, so according to the latter explanation the killer would not be exiled. Alternatively, he slit his throat outside and the victim did not convulse. In such a case the death can be attributed to the wind, so according to the first explanation the killer would not be exiled. Since it cannot be attributed to his convulsions, according to the latter explanation the killer would be exiled.

谞砖转转拽 讜讗诪专讜 诇讜 谞讻转讜讘 讙讟 诇讗砖转讱 讻讜壮 讜诇讬讞讜砖 讚诇诪讗 砖讬讞讬讗 讚诇讗讜 诇讗讜 谞拽讟讬讛 讗讬 谞诪讬 砖讬讞讬讗 讚讛谉 讛谉 谞拽讟讬讛

搂 The mishna teaches: In a case where the husband became mute, and the members of the court said to him: Shall we will write a bill of divorce for your wife? And he nodded his head as a signal, and then the court checked his intent three times with different questions; if he said no, shaking his head to questions to which he should have answered no, and yes to questions to which he should have answered yes, this demonstrates that he understands the questions and his intent is clear. The Gemara asks: But let there be a concern that perhaps the involuntary movement of: No, no, took hold of him, and he continuously nods his head as if he were signaling no, even though he does not intend it? Alternatively, perhaps the involuntary movement of: Yes, yes, took hold of him?

讗诪专 专讘 讬讜住祝 讘专 诪谞讬讜诪讬 讗诪专 专讘 谞讞诪谉 讚讗诪专讬谞谉 诇讬讛 讘住讬专讜讙讬谉

Rav Yosef bar Minyumi says that Rav Na岣an says: The meaning of the mishna is that we, the court, say alternating questions to him, switching between asking him questions to which he must answer yes and questions to which he must answer no.

讜诇讬讞讜砖 讚诇诪讗 砖讬讞讬讗 讚住讬专讜讙讬谉 谞拽讟讬讛 讚讗诪专讬谞谉 诇讬讛 讞讚 诇讗讜 讜转专讬谉 讛谉 讜转专讬谉 诇讗讜 讜讞讚 讛谉

The Gemara asks: But let there be a concern that perhaps alternating involuntary movements took hold of him, such that he switches between nodding his head yes and nodding his head no. The Gemara answers: The meaning of the mishna is that we, the court, say to him questions to which he must answer no once and yes twice, and twice no and one time yes. If he nevertheless answers each question correctly there is no concern that his movements were involuntary.

讚讘讬 专讘讬 讬砖诪注讗诇 转谞讗 讗讜诪专讬诐 诇讜 讚讘专讬诐 砖诇 讬诪讜转 讛讞诪讛 讘讬诪讜转 讛讙砖诪讬诐 讜砖诇 讬诪讜转 讛讙砖诪讬诐 讘讬诪讜转 讛讞诪讛

The school of Rabbi Yishmael taught: The court says to him questions concerning matters of the summer in the rainy season, and concerning matters of the rainy season in the summer, in order to check if he is answering coherently.

诪讗讬 谞讬讛讜 讗讬诇讬诪讗 讙诇讜驻拽专讬 讜住讚讬谞讬 诇讬讞讜砖 讚诇诪讗 拽讜专讗 讗讞讚讬讛 讗讬 谞诪讬 讞诪讛 讗讞讚讬讛

The Gemara asks: What are these matters that the court asks him? If we say that the court asks him if he wants a warm coat in the summer or a thin sheet in the rainy season, and he answers that he does, this cannot serve as proof of his intellectual capabilities, as the following is possible: Let there be a concern that perhaps he has the chills even though it is the summer and needs a warm coat. Alternatively, that the heat afflicted him during the rainy season and he requires a thin sheet, in which case his response does not demonstrate a lack of comprehension.

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