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Today's Daf Yomi

April 20, 2015 | 讗壮 讘讗讬讬专 转砖注状讛

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

Ketubot 77

讜谞讻驻讛 讻诪讜诪讬谉 砖讘住转专 讚诪讬 讜讛谞讬 诪讬诇讬 讚拽讘讬注 诇讬讛 讝诪谉 讗讘诇 诇讗 拽讘讬注 诇讬讛 讻诪讜诪讬谉 砖讘讙诇讜讬 讚诪讬

And an epileptic is considered like a hidden blemish, for it is possible that nobody is aware of her ailment. The Gemara comments: And this applies only if the sickness comes at regular intervals, as the woman and her family can conceal her illness. But if the attacks do not appear at regular intervals and can occur at any time, this is considered like a visible blemish, as it is impossible that her condition is unknown to others.

诪转谞讬壮 讛讗讬砖 砖谞讜诇讚讜 讘讜 诪讜诪讬谉 讗讬谉 讻讜驻讬谉 讗讜转讜 诇讛讜爪讬讗 讗诪专 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘诪讜诪讬谉 讛拽讟谞讬诐 讗讘诇 讘诪讜诪讬谉 讛讙讚讜诇讬诐 讻讜驻讬谉 讗讜转讜 诇讛讜爪讬讗

MISHNA: In the case of a man who developed blemishes after marriage, the court does not force him to divorce his wife. Rabban Shimon ben Gamliel said: In what case is this statement said? It is said with regard to minor blemishes. However, with regard to major blemishes, which will be defined later in the Gemara, the court does force him to divorce her.

讙诪壮 专讘 讬讛讜讚讛 转谞讬 谞讜诇讚讜 讞讬讬讗 讘专 专讘 转谞讬 讛讬讜 诪讗谉 讚讗诪专 谞讜诇讚讜 讻诇 砖讻谉 讛讬讜 讚拽住讘专讛 讜拽讬讘诇讛 诪讗谉 讚讗诪专 讛讬讜 讗讘诇 谞讜诇讚讜 诇讗

GEMARA: Rav Yehuda teaches the mishna in accordance with the version quoted above: The man developed blemishes after marrying his wife. Conversely, 岣yya bar Rav teaches: The man had blemishes prior to the marriage. The Gemara clarifies the difference between the two opinions: The one who says that the man who developed blemishes after marriage does not have to divorce his wife says that the same halakha applies all the more so to one who had blemishes beforehand, as she was aware of them and accepted them. However, the one who says that the mishna is referring to one who had blemishes prior to his marriage would say that only in that case he is not compelled to divorce her, but if they developed after the marriage this is not the halakha, as she did not marry him under such conditions.

转谞谉 讗诪专 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘诪讜诪讬谉 拽讟谞讬诐 讗讘诇 讘诪讜诪讬谉 讙讚讜诇讬诐 讻讜驻讬谉 讗讜转讜 诇讛讜爪讬讗 讘砖诇诪讗 诇诪讗谉 讚讗诪专 谞讜诇讚讜 讛讬讬谞讜 讚砖讗谞讬 讘讬谉 讙讚讜诇讬诐 诇拽讟谞讬诐 讗诇讗 诇诪讗谉 讚讗诪专 讛讬讜 诪讛 诇讬 讙讚讜诇讬诐 诪讛 诇讬 拽讟谞讬诐 讛讗 住讘专讛 讜拽讬讘诇讛

We learned in the mishna: Rabban Shimon ben Gamliel said: In what case is this statement said? This is said with regard to minor blemishes, but with regard to major blemishes the court forces him to divorce her. The Gemara poses a question: Granted, according to the one who says that the correct version is: Developed blemishes, this is the reason that there is a difference between major and minor blemishes, as only major blemishes are grounds for divorce. But according to the one who says that the correct version is: Had blemishes, what difference is it to me whether they were major blemishes, and what difference is it to me whether they were minor ones? Either way, she was aware of them and accepted them.

讻住讘讜专讛 讛讬讗 砖讬讻讜诇讛 诇拽讘诇 讜注讻砖讬讜 讗讬谉 讬讻讜诇讛 诇拽讘诇 讜讗诇讜 讛谉 诪讜诪讬谉 讙讚讜诇讬诐 驻讬专砖 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 [讻讙讜谉] 谞讬住诪讬转 注讬谞讜 谞拽讟注讛 讬讚讜 讜谞砖讘专讛 专讙诇讜

The Gemara answers: In the case of major blemishes she can claim that she initially thought that she could accept a husband with such blemishes, but now that she is married she realizes that she cannot accept such an arrangement. The Gemara inquires: And what are these major blemishes of a husband that Rabban Shimon ben Gamliel considers grounds for divorce? Rabban Shimon ben Gamliel explained: For example, if his eye was blinded, or his hand cut off, or his leg broken.

讗转诪专 专讘讬 讗讘讗 讘专 讬注拽讘 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 专讘讗 讗诪专 专讘 谞讞诪谉 讛诇讻讛 讻讚讘专讬 讞讻诪讬诐

It was stated: Rabbi Abba bar Yaakov said that Rabbi Yo岣nan said: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel. Rava said that Rav Na岣an said: The halakha is in accordance with the statement of the Rabbis that there is no difference between minor and major blemishes.

讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛讗 讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讘讻诇 诪拽讜诐 砖砖谞讛 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘诪砖谞转谞讜 讛诇讻讛 讻诪讜转讜 讞讜抓 诪注专讘 讜爪讬讚谉 讜专讗讬讛 讗讞专讜谞讛 讗诪讜专讗讬 谞讬谞讛讜 讜讗诇讬讘讗 讚专讘讬 讬讜讞谞谉

The Gemara poses a question: And did Rabbi Yo岣nan actually say so, that the halakha follows Rabban Shimon ben Gamliel? But Rabba bar bar 岣nna said that Rabbi Yo岣nan said: Wherever Rabban Shimon ben Gamliel taught in our Mishna, the halakha is in accordance with him, apart from three cases: The halakha of a guarantor (Bava Batra 173b); the halakha he stated with regard to the divorce case in Sidon (Gittin 74a); and the latter of his disputes with the Rabbis with regard to the halakhot of evidence (Sanhedrin 31a). Since Rabbi Yo岣nan issued a statement that the halakha is in accordance with Rabban Shimon ben Gamliel in all but three exceptional cases, why would it be necessary for him to issue a special ruling in the present discussion? The Gemara answers: They are amora鈥檌m, and they disagree with regard to the opinion of Rabbi Yo岣nan. Rabbi Abba bar Yaakov maintains that Rabbi Yo岣nan did not issue a general directive, but rather provided a separate ruling for each case.

诪转谞讬壮 讜讗诇讜 砖讻讜驻讬谉 讗讜转讜 诇讛讜爪讬讗 诪讜讻讛 砖讞讬谉 讜讘注诇 驻讜诇讬驻讜住 讜讛诪拽诪抓 讜讛诪爪专祝 谞讞讜砖转 讜讛讘讜专住讬 讘讬谉 砖讛讬讜 注讚 砖诇讗 谞讬砖讗讜 讜讘讬谉 诪砖谞讬砖讗讜 谞讜诇讚讜 讜注诇 讻讜诇谉 讗诪专 专讘讬 诪讗讬专 讗祝 注诇 驻讬 砖讛转谞讛 注诪讛 讬讻讜诇讛 讛讬讗 砖转讗诪专 住讘讜专讛 讛讬讬转讬 砖讗谞讬 讬讻讜诇讛 诇拽讘诇 讜注讻砖讬讜 讗讬谞讬 讬讻讜诇讛 诇拽讘诇

MISHNA: And these are the defects for which the court forces him to divorce her: One afflicted with boils; or one who has a polyp; or one who works as a gatherer, or one who works as a melder of copper, or one who works as a tanner of hides, all of whose work involves handling foul-smelling materials. Whether he had these defects before they got married, or whether they developed after they got married, the court forces them to divorce. And with regard to all of these, Rabbi Meir said: Even though he stipulated with her ahead of time that he suffers from this particular ailment or this is his line of work, she can nevertheless demand a divorce and say: I thought I could accept this issue but now I realize I cannot accept it.

讜讞讻诪讬诐 讗讜诪专讬诐 诪拽讘诇转 讛讬讗 注诇 讻专讞讛 讞讜抓 诪诪讜讻讛 砖讞讬谉 诪驻谞讬 砖诪诪拽转讜 诪注砖讛 讘爪讬讚讜谉 讘讘讜专住讬 讗讞讚 砖诪转 讜讛讬讛 诇讜 讗讞 讘讜专住讬 讗诪专讜 讞讻诪讬诐 讬讻讜诇讛 讛讬讗 砖转讗诪专 诇讗讞讬讱 讛讬讬转讬 讬讻讜诇讛 诇拽讘诇 讜诇讱 讗讬谞讬 讬讻讜诇讛 诇拽讘诇

And the Rabbis say: If she initially agreed she must accept it against her will, apart from a situation in which her husband is afflicted with boils. In that case the Rabbis concede that he must divorce her, because the disease consumes his flesh when they engage in marital relations. The mishna relates an additional account: An incident occurred in Sidon involving a certain tanner who died childless, and he had a brother who was also a tanner. This brother was required to enter into levirate marriage with the widow. The Sages said: She can say: I could accept living with a tanner for your brother but I cannot accept it for you, and therefore he must perform 岣litza with her.

讙诪壮 诪讗讬 讘注诇 驻讜诇讬驻讜住 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 专讬讞 讛讞讜讟诐 讘诪转谞讬转讗 转谞讗 专讬讞 讛驻讛 专讘 讗住讬 诪转谞讬 讗讬驻讻讗 讜诪谞讞 讘讛 住讬诪谞讗 砖诪讜讗诇 诇讗 驻住讬拽 驻讜诪讬讛 诪讻讜诇讬讛 驻讬专拽讬谉

GEMARA: The Gemara inquires about several unclear terms which appear in the mishna: What is one who has a polyp? Rav Yehuda said that Shmuel said: This is one who has a foul odor of the nose. It was taught in a baraita: A polyp is a foul odor of the mouth. Rav Asi teaches the reverse, that Shmuel is the one who said a polyp is odor of the mouth. And he provided a mnemonic device for his opinion: Shmuel did not close his mouth from our entire chapter, meaning that he studied it and commented on it extensively. This statement was formulated in a way that contains a hint that Shmuel鈥檚 opinion involves the mouth.

讜讛诪拽诪抓 诪讗讬 诪拽诪抓 讗诪专 专讘 讬讛讜讚讛 讝讛 讛诪拽讘抓 爪讜讗转 讻诇讘讬诐 诪讬转讬讘讬 诪拽诪抓 讝讛 讘讜专住讬 讜诇讟注诪讬讱 转讬拽砖讬 诇讱 诪转谞讬转讬谉 讛诪拽诪抓 讜讛诪爪专祝 谞讞讜砖转 讜讛讘讜专住讬

The mishna taught, in the list of defects for which the husband is forced to divorce his wife: Or one who works as a gatherer. The Gemara asks: What is the meaning of a gatherer? Rav Yehuda said: This is referring to one who gathers dog excrement for use in tanning. The Gemara raises an objection from a baraita: A gatherer, this is a tanner. The Gemara responds: And according to your reasoning, the mishna itself should present a difficulty for you, as it states: One who works as a gatherer, or one who works as a melder of copper, or one who works as a tanner of hides, which indicates that the mishna holds that the gatherer and the tanner are not the same.

讘砖诇诪讗 诪转谞讬转讬谉 诇讗 拽砖讬讗 讻讗谉 讘讘讜专住讬 讙讚讜诇 讻讗谉 讘讘讜专住讬 拽讟谉 讗诇讗 诇专讘 讬讛讜讚讛 拽砖讬讗 转谞讗讬 讛讬讗 讚转谞讬讗 诪拽诪抓 讝讛 讘讜专住讬 讜讬砖 讗讜诪专讬诐 讝讛 讛诪拽诪抓 爪讜讗转 讻诇讘讬诐

The Gemara explains: Granted, the mishna is not difficult, as one can say that here, where the tanner is listed separately from the one who gathers, it is referring to a large-scale tanner, and there, when the baraita states that a gatherer is a tanner, it is speaking of a small-scale tanner. But according to Rav Yehuda it is difficult. The Gemara answers: It is a dispute between tanna鈥檌m, as it is taught in a baraita: A gatherer, this is a tanner, and some say: This is one who gathers dog excrement. Rav Yehuda follows this latter opinion.

讜讛诪爪专祝 谞讞讜砖转 讜讛讘讜专住讬 诪讗讬 诪爪专祝 谞讞讜砖转 专讘 讗砖讬 讗诪专 讞砖诇讬 讚讜讚讬 专讘讛 讘专 讘专 讞谞讛 讗诪专 讝讛 讛诪讞转讱 谞讞讜砖转 诪注讬拽专讜 转谞讬讗 讻讜讜转讬讛 讚专讘讛 讘专 讘专 讞谞讛 讗讬讝讛讜 诪爪专祝 讝讛 讛诪讞转讱 谞讞讜砖转 诪注讬拽专讜

The mishna teaches: And a coppersmith and a tanner. The Gemara poses a question: What is the meaning of a coppersmith? Rav Ashi said: A kettle smith, that is, one who beats copper in order to make kettles; his handling of copper leaves him with a bad odor. Rabba bar bar 岣nna said: This is one who hews copper from its source in the ground. The Gemara comments: It is taught in a baraita in accordance with the opinion of Rabba bar bar 岣nna: Who is a coppersmith? This is one who hews copper from its source.

讗诪专 专讘 讛讗讜诪专 讗讬谞讬 讝谉 讜讗讬谞讬 诪驻专谞住 讬讜爪讬讗 讜讬转谉 讻转讜讘讛 讗讝诇 专讘讬 讗诇注讝专 讗诪专讛 诇砖诪注转讗 拽诪讬讛 讚砖诪讜讗诇 讗诪专 讗讻住讜讛 砖注专讬 诇讗诇注讝专 注讚 砖讻讜驻讬谉 讗讜转讜 诇讛讜爪讬讗 讬讻驻讜讛讜 诇讝讜谉

搂 As the mishna discusses situations in which the court forces the husband to divorce his wife, the Gemara mentions a similar case. Rav said: A husband who says: I will not sustain my wife and I will not provide a livelihood for her, must divorce her and give her the payment of her marriage contract. Rabbi Elazar went and recited this halakha before Shmuel. Shmuel said: Feed [akhsuha] barley, animal fodder, to Elazar. In other words, he has spoken nonsense, as rather than forcing him to divorce her, it would be better for them to force him to sustain his wife.

讜专讘 讗讬谉 讗讚诐 讚专 注诐 谞讞砖 讘讻驻讬驻讛 讻讬 住诇讬拽 专讘讬 讝讬专讗 讗砖讻讞讬讛 诇专讘讬 讘谞讬诪讬谉 讘专 讬驻转 讚讬转讬讘 讜拽讗诪专 诇讛 诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 讗诪专 诇讬讛 注诇 讚讗 讗讻住讜讛 砖注专讬谉 诇讗诇注讝专 讘讘讘诇

The Gemara asks: And how does Rav respond to this argument? He bases his ruling on the principle that a person does not reside in a basket, i.e., in close quarters, with a snake. In other words, a woman cannot share her life with a man who provides for her needs only when compelled to do so by the court. The Gemara relates: When Rabbi Zeira ascended to Eretz Yisrael, he found Rabbi Binyamin bar Yefet sitting and reciting this halakha of Rav鈥檚 in the name of Rabbi Yo岣nan. He said to him: On account of this matter they fed Elazar with barley in Babylonia.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗住讬 讗讬谉 诪注砖讬谉 讗诇讗 诇驻住讜诇讜转 讻讬 讗诪专讬转讛 拽诪讬讛 讚砖诪讜讗诇 讗诪专 讻讙讜谉 讗诇诪谞讛 诇讻讛谉 讙讚讜诇 讜讙专讜砖讛 讜讞诇讜爪讛 诇讻讛谉 讛讚讬讜讟 诪诪讝专转 讜谞转讬谞讛 诇讬砖专讗诇 讘转 讬砖专讗诇 诇谞转讬谉 讜诇诪诪讝专 讗讘诇 谞砖讗 讗砖讛 讜砖讛讛 注诪讛 注砖专 砖谞讬诐 讜诇讗 讬诇讚讛 讗讬谉 讻讜驻讬谉 讗讜转讜

搂 The Gemara continues to discuss cases in which a husband is compelled to divorce his wife. Rav Yehuda said that Rav Asi said: The court forces men to divorce their wives only if they were married to women unfit to marry them. When I recited this halakha before Shmuel, he said: This applies to cases such as, for example, a widow married to a High Priest, a divorc茅e or a yevama who underwent 岣litza [岣lutza] married to a common priest, a daughter born from an incestuous or adulterous relationship [mamzeret], or a Gibeonite woman married to an Israelite, or a daughter of an Israelite married to a Gibeonite or to a mamzer. In all of these cases the marriage is prohibited by Torah law. But if someone married a woman and stayed with her for ten years and she did not give birth, although he is guilty of neglecting the mitzva to be fruitful and multiply, the court does not force him to divorce her.

讜专讘 转讞诇讬驻讗 讘专 讗讘讬诪讬 讗诪专 砖诪讜讗诇 讗驻讬诇讜 谞砖讗 讗砖讛 讜砖讛讛 注诪讛 注砖专 砖谞讬诐 讜诇讗 讬诇讚讛 讻讜驻讬谉 讗讜转讜 转谞谉 讗诇讜 砖讻讜驻讬谉 讗讜转讜 诇讛讜爪讬讗 诪讜讻讛 砖讞讬谉 讜讘注诇 驻讜诇讬驻讜住 讘砖诇诪讗 诇专讘 讗住讬 讚专讘谞谉 拽转谞讬 讚讗讜专讬讬转讗 诇讗 拽转谞讬 讗诇讗 诇专讘 转讞诇讬驻讗 讘专 讗讘讬诪讬 诇讬转谞讬 谞砖讗 讗砖讛 讜砖讛讛 注诪讛 注砖专 砖谞讬诐 讜诇讗 讬诇讚讛 讻讜驻讬谉 讗讜转讜

And Rav Ta岣lifa bar Avimi said that Shmuel said: Even in the case of someone who married a woman and stayed with her for ten years and she did not give birth, the court forces him to divorce her, as he is in violation of a positive mitzva. The Gemara poses a question: We learned in the mishna: And these are the defects for which the court forces him to divorce his wife: One afflicted with boils or one who has a polyp. Granted, according to Rav Asi, only cases in which the court compels a divorce by rabbinic law are taught in the mishna, but those that are by Torah law, such as a widow married to a High Priest, are not taught. However, according to Rav Ta岣lifa bar Avimi, let the mishna also teach that if he married a woman and stayed with her for ten years and she did not give birth, the court forces him to divorce her, as this is also a rabbinic enactment.

讗诪专 专讘 谞讞诪谉 诇讗 拽砖讬讗 讛讗 讘诪讬诇讬 讛讗 讘砖讜讟讬 诪转拽讬祝 诇讛 专讘讬 讗讘讗 讘讚讘专讬诐 诇讗 讬讜住专 注讘讚 讗诇讗 讗诪专 专讘讬 讗讘讗 讛讗 讜讛讗 讘砖讜讟讬

Rav Na岣an said: This is not difficult, as in this case the mishna discusses someone who is forced to divorce his wife by verbal means alone, but in that case it is referring to compelling him by beating him with rods. Although the court does compel a man to divorce his wife if she has not had children, the court does so only by speaking with him. Rabbi Abba strongly objects to this: Can there be a halakha of coercion by verbal means alone? But the verse states: 鈥淎 servant will not be corrected by words鈥 (Proverbs 29:19). Rather, Rabbi Abba said: Both this and that are referring to coercion by beating him with rods,

讛转诐 讻讬 讗诪专讛 讛讜讬谞讗 讘讛讚讬讛 砖讘拽讬谞谉 诇讛 讛讻讗 讗祝 注诇 讙讘 讚讗诪专讛 讛讜讬谞讗 讘讛讚讬讛 诇讗 砖讘拽讬谞谉 诇讛 讜讛专讬 诪讜讻讛 砖讞讬谉 讚讗祝 注诇 讙讘 讚讗诪专讛 讛讜讬谞讗 讘讛讚讬讛 诇讗 砖讘拽讬谞谉 诇讛 讚转谞谉 讞讜抓 诪诪讜讻讛 砖讞讬谉 诪驻谞讬 砖诪诪拽转讜 讜拽转谞讬

but there, with regard to the blemishes specified in the mishna, if she says: I want to be with him, we leave her alone with him and do not force a divorce, whereas here, in the case of a woman who has not given birth, even though she says: I want to be with him, we do not leave her alone, as her husband is neglecting the mitzva to be fruitful and multiply. The Gemara raises a difficulty: But there is the case of a husband afflicted with boils, where even though she says: I want to be with him, we do not leave her alone with him. As we learned in the mishna: Apart from a situation where her husband is afflicted with boils, because it consumes his flesh. And yet this halakha is taught in the same mishna as the others, which indicates that our above analysis is incorrect.

讛转诐 讻讬 讗诪专讛 讚讬讬专谞讗 讘讛讚讬讛 讘住讛讚讬 砖讘拽讬谞谉 诇讛 讛讻讗 讗祝 注诇 讙讘 讚讗诪专讛 讚讬讬专谞讗 讘讛讚讬讛 讘住讛讚讬 诇讗 砖讘拽讬谞谉 诇讛

The Gemara answers: Even so, there is a difference between these cases, as there, with regard to a man with boils, if she says: I am willing to live with him under the supervision of witnesses; that is, I will not seclude myself with him but I will nevertheless remain his wife, we leave her alone. However, here, even though she says: I will live with him under the supervision of witnesses, we do not leave her alone, but rather force him to divorce her.

转谞讬讗 讗诪专 专讘讬 讬讜住讬 砖讞 诇讬 讝拽谉 讗讞讚 诪讗谞砖讬 讬专讜砖诇讬诐 注砖专讬诐 讜讗专讘注讛 诪讜讻讬 砖讞讬谉 讛谉 讜讻讜诇谉 讗诪专讜 讞讻诪讬诐 转砖诪讬砖 拽砖讛 诇讛谉 讜讘注诇讬 专讗转谉 拽砖讛 诪讻讜诇谉 诪诪讗讬 讛讜讬 讚转谞讬讗 讛拽讬讝 讚诐 讜砖讬诪砖 讛讜讬讬谉 诇讜 讘谞讬诐 讜讬转讬拽讬谉 讛拽讬讝讜 砖谞讬讛诐 讜砖讬诪砖讜 讛讜讬讬谉 诇讜 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

It is taught in a baraita: Rabbi Yosei said: A certain Elder from among the residents of Jerusalem told me that there are twenty-four types of patients afflicted with boils, and with regard to all of them the Sages said that sexual relations are harmful to them, and those afflicted with ra鈥檃tan, a severe skin disease characterized by extreme weakness and trembling, are harmed even more than all of the others. The Gemara asks: From where and how does this disease come about? The Gemara answers: As it is taught in a baraita: One who let blood and immediately afterward engaged in sexual relations will have weak [vitaykin] children. If both of them let blood and then engaged in sexual relations, he will have children afflicted with ra鈥檃tan. Rav Pappa said in response: We said this only if he did not taste anything between bloodletting and intercourse, but if he tasted something we have no problem with it, as it is not dangerous.

诪讗讬 住讬诪谞讬讛 讚诇驻谉 注讬谞讬讛 讜讚讬讬讘讬 谞讞讬专讬讛 讜讗讬转讬 诇讬讛 专讬专讗 诪驻讜诪讬讛 讜专诪讜 讚讬讚讘讬 注讬诇讜讬讛 讜诪讗讬 讗住讜转讬讛 讗诪专 讗讘讬讬 驻讬诇讗 讜诇讜讚谞讗 讙讬专讚讗 讚讗讙讜讝讗 讜讙讬专讚讗 讚讗砖驻讗 讜讻诇讬诇 诪诇讻讗 讜诪转讞诇讗 讚讚讬拽诇讗 住讜诪拽讗 讜砖诇讬拽 诇讛讜 讘讛讚讬 讛讚讚讬 讜诪注讬讬诇 诇讬讛 诇讘讬转讗 讚砖讬砖讗 讜讗讬 诇讗 讗讬讻讗 讘讬转讗 讚砖讬砖讗 诪注讬讬诇 诇讬讛 诇讘讬转讗 讚砖讘 诇讘谞讬 讜讗专讬讞讗

The Gemara inquires: What are the symptoms of ra鈥檃tan? His eyes water, his nose runs, drool comes out of his mouth, and flies rest upon him. The Gemara further inquires: And what is his cure to remove the insect found in his head, which is associated with this illness? Abaye said: One takes pila and ladanum [lodana], which are types of grasses; and the ground shell of a nut; and shavings of smoothed hides; and artemisia [kelil malka]; and the calyx of a red date palm. And one cooks them together and brings the patient into a marble house, i.e., one that is completely sealed. And if there is no marble house available, the one performing the treatment brings the patient into a house whose walls have the thickness of seven bricks and one small brick.

讜谞讟讬诇 诇讬讛 转诇转 诪讗讛 讻住讬 注诇 专讬砖讬讛 注讚 讚专驻讬讗 讗专注讬转讗 讚诪讜讞讬讛 讜拽专注 诇诪讜讞讬讛 讜诪讬讬转讬 讗专讘注 讟专驻讬 讚讗住讗 讜诪讚诇讬 讻诇 讞讚 讻专注讗 讜诪讜转讬讘 讞讚 讜砖拽讬诇 讘爪讘转讗 讜拽诇讬 诇讬讛 讚讗讬 诇讗 讛讚专 注讬诇讜讬讛

And the one performing the treatment pours three hundred cups of this mixture on the patient鈥檚 head until his skull is soft, and then he tears open the patient鈥檚 skull to expose his brain, and brings four myrtle leaves and lifts up each time one foot of the insect that is found on the patient鈥檚 brain, and places one leaf under each foot of the insect so as to prevent it from attempting to cling to his brain when it is forcibly removed, and subsequently takes it with tweezers. And he then burns the insect, because if he does not burn it, it will return to him.

诪讻专讬讝 专讘讬 讬讜讞谞谉 讛讝讛专讜 诪讝讘讜讘讬 砖诇 讘注诇讬 专讗转谉 专讘讬 讝讬专讗 诇讗 讛讜讛 讬转讬讘 讘讝讬拽讬讛 专讘讬 讗诇注讝专 诇讗 注讬讬诇 讘讗讛诇讬讛 专讘讬 讗诪讬 讜专讘讬 讗住讬 诇讗 讛讜讜 讗讻诇讬 诪讘讬注讬 讚讛讛讬讗 诪讘讜讗讛 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪讬讻专讱 讘讛讜 讜注住讬拽 讘转讜专讛 讗诪专 讗讬诇转 讗讛讘讬诐 讜讬注诇转 讞谉 讗诐 讞谉 诪注诇讛 注诇 诇讜诪讚讬讛 讗讙讜谞讬 诇讗 诪讙谞讗

Rabbi Yo岣nan would announce: Be careful of the flies found on those afflicted with ra鈥檃tan, as they are carriers of the disease. Rabbi Zeira would not sit in a spot where the wind blew from the direction of someone afflicted with ra鈥檃tan. Rabbi Elazar would not enter the tent of one afflicted with ra鈥檃tan, and Rabbi Ami and Rabbi Asi would not eat eggs from an alley in which someone afflicted with ra鈥檃tan lived. Conversely, Rabbi Yehoshua ben Levi would attach himself to them and study Torah, saying as justification the verse: 鈥淭he Torah is a loving hind and a graceful doe鈥 (Proverbs 5:19). If it bestows grace on those who learn it, does it not protect them from illness?

讻讬 讛讜讛 砖讻讬讘 讗诪专讜 诇讬讛 诇诪诇讗讱 讛诪讜转 讝讬诇 注讘讬讚 诇讬讛 专注讜转讬讛 讗讝诇 讗讬转讞讝讬 诇讬讛 讗诪专 诇讬讛 讗讞讜讬 诇讬 讚讜讻转讗讬 讗诪专 诇讬讛 诇讞讬讬 讗诪专 诇讬讛 讛讘 诇讬 住讻讬谞讱 讚诇诪讗 诪讘注转转 诇讬 讘讗讜专讞讗 讬讛讘讛 谞讬讛诇讬讛 讻讬 诪讟讗 诇讛转诐 讚诇讬讬讛 拽讗 诪讞讜讬 诇讬讛 砖讜讜专 谞驻诇 诇讛讛讜讗 讙讬住讗

When Rabbi Yehoshua ben Levi was on the verge of dying, they said to the Angel of Death: Go and perform his bidding, as he is a righteous man and deserves to die in the manner he sees fit. The Angel of Death went and appeared to him. Rabbi Yehoshua ben Levi said to him: Show me my place in paradise. He said to him: Very well. Rabbi Yehoshua ben Levi said to him: Give me your knife that you use to kill mortals, lest you frighten me on the way. He gave it to him. When he arrived there, in paradise, he lifted Rabbi Yehoshua so he could see his place, and he showed it to him. Rabbi Yehoshua jumped and fell into that other side, thereby escaping into paradise.

谞拽讟讬讛 讘拽专谞讗 讚讙诇讬诪讬讛 讗诪专 诇讬讛 讘砖讘讜注转讗 讚诇讗 讗转讬谞讗 讗诪专 拽讜讚砖讗 讘专讬讱 讛讜讗 讗讬 讗讬转砖讬诇 讗砖讘讜注转讗 谞讬讛讚专 讗讬 诇讗 诇讗 谞讬讛讚专 讗诪专 诇讬讛 讛讘 诇讬 住讻讬谞讗讬 诇讗 讛讜讛 拽讗 讬讛讬讘 诇讬讛 谞驻拽讗 讘转 拽诇讗 讜讗诪专讛 诇讬讛 讛讘 谞讬讛诇讬讛 讚诪讬转讘注讗 诇讘专讬讬转讗 诪讻专讬讝 讗诇讬讛讜 拽诪讬讛 驻谞讜 诪拽讜诐 诇讘专 诇讬讜讗讬 驻谞讜 诪拽讜诐 诇讘专 诇讬讜讗讬

The Angel of Death grabbed him by the corner of his cloak. Rabbi Yehoshua ben Levi said to him: I swear that I will not come with you. The Holy One, blessed be He, said: If he ever in his life requested dissolution concerning an oath he had taken, he must return to this world with the Angel of Death, as he can have his oath dissolved this time also. If he did not ever request dissolution of an oath, he need not return. Since Rabbi Yehoshua had in fact never requested dissolution of an oath, he was allowed to stay in paradise. The Angel of Death said to him: At least give me my knife back. However, he did not give it to him, as he did not want any more people to die. A Divine Voice emerged and said to him: Give it to him, as it is necessary to kill the created beings; death is the way of the world. Elijah the Prophet announced before him: Make way for the son of Levi, make way for the son of Levi.

讗讝诇 讗砖讻讞讬讛 诇专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 讚讛讜讛 讬转讬讘 注诇 转诇转 注砖专 转讻讟拽讬 驻讬讝讗 讗诪专 诇讬讛 讗转 讛讜讗 讘专 诇讬讜讗讬 讗诪专 诇讬讛 讛谉 谞专讗转讛 拽砖转 讘讬诪讬讱 讗诪专 诇讬讛 讛谉 讗诐 讻谉 讗讬 讗转讛 讘专 诇讬讜讗讬 讜诇讗 讛讬讗 讚诇讗 讛讜讗讬 诪讬讚讬 讗诇讗 住讘专 诇讗 讗讞讝讬拽 讟讬讘讜转讗 诇谞驻砖讗讬

Rabbi Yehoshua ben Levi went and found in paradise Rabbi Shimon ben Yo岣i sitting on thirteen golden stools [takhtekei]. Rabbi Shimon ben Yo岣i said to him: Are you the son of Levi? He said to him: Yes. Rabbi Shimon said to him: Was a rainbow ever seen in your days? He said: Yes. Rabbi Shimon retorted: If so, you are not the son of Levi, as he is a completely righteous man. During the lifetimes of completely righteous people no rainbows are visible, as they are a sign that the world deserves to be destroyed by a flood; whereas the merit of the righteous protects the world from such things. The Gemara comments: And that is not so, for there was no rainbow seen at all during the lifetime of Rabbi Yehoshua, but he thought: I do not want to take credit for myself by presenting myself as such a righteous person.

专讘讬 讞谞讬谞讗 讘专 驻驻讗 砖讜砖讘讬谞讬讛 讛讜讛 讻讬 讛讜讛 拽讗 谞讬讞讗 谞驻砖讬讛 讗诪专讜 诇讬讛 诇诪诇讗讱 讛诪讜转 讝讬诇 注讘讬讚 诇讬讛 专注讜转讬讛 讗讝诇 诇讙讘讬讛 讜讗讬转讞讝讬 诇讬讛 讗诪专 诇讬讛 砖讘拽讬 转诇转讬谉 讬讜诐 注讚 讚谞讛讚专 转诇诪讜讚讗讬 讚讗诪专讬 讗砖专讬 诪讬 砖讘讗 诇讻讗谉 讜转诇诪讜讚讜 讘讬讚讜 砖讘拽讬讛 诇讘转专 转诇转讬谉 讬讜诪讬谉 讗讝诇 讗讬转讞讝讬 诇讬讛 讗诪专 诇讬讛 讗讞讜讬 诇讬 讚讜讻转讗讬 讗诪专 诇讬讛 诇讞讬讬 讗诪专 诇讬讛 讛讘 诇讬 住讻讬谞讱 讚诇诪讗 诪讘注转转 诇讬 讘讗讜专讞讗 讗诪专 诇讬讛 讻讞讘专讱 讘注讬转 诇诪讬注讘讚 诇讬

The Gemara relates a similar incident: Rabbi 岣nina bar Pappa was a friend of the Angel of Death and would see him frequently. When Rabbi 岣nina was on the verge of dying, they said to the Angel of Death: Go and perform his bidding. He went before him and appeared to him. He said to the angel: Leave me for thirty days until I have reviewed my studies, for they say: Happy is he who comes here, to paradise, with his learning in his hand. He left him, and after thirty days he again went and appeared to him. He said to the Angel of Death: Show me my place in paradise. He said to him: Very well. Rabbi 岣nina said to him: Give me your knife, lest you frighten me on the way. The Angel of Death said to him: Do you wish to do to me as your friend Rabbi Yehoshua ben Levi did, and escape?

讗诪专 诇讬讛 讗讬讬转讬 住驻专 转讜专讛 讜讞讝讬 诪讬 讗讬讻讗 诪讬讚讬 讚讻转讬讘 讘讬讛 讚诇讗 拽讬讬诪转讬讛 讗诪专 诇讬讛 诪讬 讗讬讻专讻转 讘讘注诇讬 专讗转谉 讜讗讬注住拽转 讘转讜专讛 讜讗驻讬诇讜 讛讻讬 讻讬 谞讞 谞驻砖讬讛 讗驻住讬拽 诇讬讛 注诪讜讚讗 讚谞讜专讗 讘讬谉 讚讬讚讬讛 诇注诇诪讗 讜讙诪讬专讬 讚诇讗 诪驻住讬拽 注诪讜讚讗 讚谞讜专讗 讗诇讗 诇讞讚 讘讚专讗 讗讜 诇转专讬谉 讘讚专讗

He said to him: Bring a Torah scroll and see: Is there anything written in it that I have not fulfilled? I am therefore worthy of entering Paradise alive, as did Rabbi Yehoshua ben Levi. He said to him: But did you attach yourself to those afflicted with ra鈥檃tan and study Torah, as he did? The Gemara comments: And even so, despite the fact that he was not equal to Rabbi Yehoshua ben Levi, when he passed away a pillar of fire separated him from everyone. And it is learned as a tradition that a pillar of fire separates in this manner only for one in a generation or for two in a generation.

拽专讘 诇讙讘讬讛 专讘讬 讗诇讻住谞讚专讬 讗诪专 注砖讛 讘砖讘讬诇 讻讘讜讚 讞讻诪讬诐 诇讗 讗砖讙讞 注砖讛 讘砖讘讬诇 讻讘讜讚 讗讘讬讱 诇讗 讗砖讙讞 注砖讛 讘砖讘讬诇 讻讘讜讚 注爪诪讱 讗讬住转诇拽 讗诪专 讗讘讬讬 诇讗驻讜拽讬 诪诪讗谉 讚诇讗 拽讬讬诐 (讗驻讬诇讜 讗讜转 讗讞转) 讗诪专 诇讬讛 专讘 讗讚讗 讘专 诪转谞讗 诇讗驻讜拽讬 诪诪专 讚诇讗 讗讬转 诇讬讛 诪注拽讛 诇讗讬讙专讬讛 讜诇讗 讛讬讗 诪讬讛讜讛 讛讜讛 讜讛讛讬讗 砖注转讗 讛讜讗 讚砖讚讬讬讛 讝讬拽讗

Due to the pillar of fire they could not go near Rabbi 岣nina bar Pappa to attend to his burial. Rabbi Alexandri approached him and said: Make the pillar of fire disappear in honor of the Sages. He did not pay attention to him. He said: Make it go away in honor of your father. Again he did not pay attention to him. Finally he said: Make it go away in your own honor, at which point the pillar disappeared. Abaye said: The purpose of the pillar of fire is to exclude him from the company of those who have not fulfilled even one letter of the Torah. Rav Adda bar Mattana said to him: It comes to exclude him from the Master himself, who does not have a guardrail for his roof. Rav Adda bar Mattana took this opportunity to rebuke Abaye. The Gemara comments: And that is not so as he in fact did have a guardrail, but the wind had just blown it off at that time.

讗诪专 专讘讬 讞谞讬谞讗 诪驻谞讬 诪讛 讗讬谉 讘注诇讬 专讗转谉 讘讘讘诇 诪驻谞讬 砖讗讜讻诇讬谉 转专讚讬谉 讜砖讜转讬谉 砖讻专 砖诇 讛讬讝诪讬 讗诪专 专讘讬 讬讜讞谞谉 诪驻谞讬 诪讛 讗讬谉 诪爪讜专注讬谉 讘讘讘诇 诪驻谞讬 砖讗讜讻诇讬谉 转专讚讬谉 讜砖讜转讬谉 砖讻专 讜专讜讞爪讬谉 讘诪讬 驻专转

Rabbi 岣nina said: For what reason are there no people afflicted with ra鈥檃tan in Babylonia? Because the Babylonians eat beets [teradin] and drink beer made from the hizmei plant. Rabbi Yo岣nan said: For what reason are there no lepers in Babylonia? Because they eat beets, drink beer, and bathe in the waters of the Euphrates, all of which are good for the body.

讛讚专谉 注诇讱 讛诪讚讬专 讗转 讗砖转讜

 

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

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Ketubot 77

The William Davidson Talmud | Powered by Sefaria

Ketubot 77

讜谞讻驻讛 讻诪讜诪讬谉 砖讘住转专 讚诪讬 讜讛谞讬 诪讬诇讬 讚拽讘讬注 诇讬讛 讝诪谉 讗讘诇 诇讗 拽讘讬注 诇讬讛 讻诪讜诪讬谉 砖讘讙诇讜讬 讚诪讬

And an epileptic is considered like a hidden blemish, for it is possible that nobody is aware of her ailment. The Gemara comments: And this applies only if the sickness comes at regular intervals, as the woman and her family can conceal her illness. But if the attacks do not appear at regular intervals and can occur at any time, this is considered like a visible blemish, as it is impossible that her condition is unknown to others.

诪转谞讬壮 讛讗讬砖 砖谞讜诇讚讜 讘讜 诪讜诪讬谉 讗讬谉 讻讜驻讬谉 讗讜转讜 诇讛讜爪讬讗 讗诪专 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘诪讜诪讬谉 讛拽讟谞讬诐 讗讘诇 讘诪讜诪讬谉 讛讙讚讜诇讬诐 讻讜驻讬谉 讗讜转讜 诇讛讜爪讬讗

MISHNA: In the case of a man who developed blemishes after marriage, the court does not force him to divorce his wife. Rabban Shimon ben Gamliel said: In what case is this statement said? It is said with regard to minor blemishes. However, with regard to major blemishes, which will be defined later in the Gemara, the court does force him to divorce her.

讙诪壮 专讘 讬讛讜讚讛 转谞讬 谞讜诇讚讜 讞讬讬讗 讘专 专讘 转谞讬 讛讬讜 诪讗谉 讚讗诪专 谞讜诇讚讜 讻诇 砖讻谉 讛讬讜 讚拽住讘专讛 讜拽讬讘诇讛 诪讗谉 讚讗诪专 讛讬讜 讗讘诇 谞讜诇讚讜 诇讗

GEMARA: Rav Yehuda teaches the mishna in accordance with the version quoted above: The man developed blemishes after marrying his wife. Conversely, 岣yya bar Rav teaches: The man had blemishes prior to the marriage. The Gemara clarifies the difference between the two opinions: The one who says that the man who developed blemishes after marriage does not have to divorce his wife says that the same halakha applies all the more so to one who had blemishes beforehand, as she was aware of them and accepted them. However, the one who says that the mishna is referring to one who had blemishes prior to his marriage would say that only in that case he is not compelled to divorce her, but if they developed after the marriage this is not the halakha, as she did not marry him under such conditions.

转谞谉 讗诪专 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘诪讜诪讬谉 拽讟谞讬诐 讗讘诇 讘诪讜诪讬谉 讙讚讜诇讬诐 讻讜驻讬谉 讗讜转讜 诇讛讜爪讬讗 讘砖诇诪讗 诇诪讗谉 讚讗诪专 谞讜诇讚讜 讛讬讬谞讜 讚砖讗谞讬 讘讬谉 讙讚讜诇讬诐 诇拽讟谞讬诐 讗诇讗 诇诪讗谉 讚讗诪专 讛讬讜 诪讛 诇讬 讙讚讜诇讬诐 诪讛 诇讬 拽讟谞讬诐 讛讗 住讘专讛 讜拽讬讘诇讛

We learned in the mishna: Rabban Shimon ben Gamliel said: In what case is this statement said? This is said with regard to minor blemishes, but with regard to major blemishes the court forces him to divorce her. The Gemara poses a question: Granted, according to the one who says that the correct version is: Developed blemishes, this is the reason that there is a difference between major and minor blemishes, as only major blemishes are grounds for divorce. But according to the one who says that the correct version is: Had blemishes, what difference is it to me whether they were major blemishes, and what difference is it to me whether they were minor ones? Either way, she was aware of them and accepted them.

讻住讘讜专讛 讛讬讗 砖讬讻讜诇讛 诇拽讘诇 讜注讻砖讬讜 讗讬谉 讬讻讜诇讛 诇拽讘诇 讜讗诇讜 讛谉 诪讜诪讬谉 讙讚讜诇讬诐 驻讬专砖 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 [讻讙讜谉] 谞讬住诪讬转 注讬谞讜 谞拽讟注讛 讬讚讜 讜谞砖讘专讛 专讙诇讜

The Gemara answers: In the case of major blemishes she can claim that she initially thought that she could accept a husband with such blemishes, but now that she is married she realizes that she cannot accept such an arrangement. The Gemara inquires: And what are these major blemishes of a husband that Rabban Shimon ben Gamliel considers grounds for divorce? Rabban Shimon ben Gamliel explained: For example, if his eye was blinded, or his hand cut off, or his leg broken.

讗转诪专 专讘讬 讗讘讗 讘专 讬注拽讘 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 专讘讗 讗诪专 专讘 谞讞诪谉 讛诇讻讛 讻讚讘专讬 讞讻诪讬诐

It was stated: Rabbi Abba bar Yaakov said that Rabbi Yo岣nan said: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel. Rava said that Rav Na岣an said: The halakha is in accordance with the statement of the Rabbis that there is no difference between minor and major blemishes.

讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛讗 讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讘讻诇 诪拽讜诐 砖砖谞讛 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘诪砖谞转谞讜 讛诇讻讛 讻诪讜转讜 讞讜抓 诪注专讘 讜爪讬讚谉 讜专讗讬讛 讗讞专讜谞讛 讗诪讜专讗讬 谞讬谞讛讜 讜讗诇讬讘讗 讚专讘讬 讬讜讞谞谉

The Gemara poses a question: And did Rabbi Yo岣nan actually say so, that the halakha follows Rabban Shimon ben Gamliel? But Rabba bar bar 岣nna said that Rabbi Yo岣nan said: Wherever Rabban Shimon ben Gamliel taught in our Mishna, the halakha is in accordance with him, apart from three cases: The halakha of a guarantor (Bava Batra 173b); the halakha he stated with regard to the divorce case in Sidon (Gittin 74a); and the latter of his disputes with the Rabbis with regard to the halakhot of evidence (Sanhedrin 31a). Since Rabbi Yo岣nan issued a statement that the halakha is in accordance with Rabban Shimon ben Gamliel in all but three exceptional cases, why would it be necessary for him to issue a special ruling in the present discussion? The Gemara answers: They are amora鈥檌m, and they disagree with regard to the opinion of Rabbi Yo岣nan. Rabbi Abba bar Yaakov maintains that Rabbi Yo岣nan did not issue a general directive, but rather provided a separate ruling for each case.

诪转谞讬壮 讜讗诇讜 砖讻讜驻讬谉 讗讜转讜 诇讛讜爪讬讗 诪讜讻讛 砖讞讬谉 讜讘注诇 驻讜诇讬驻讜住 讜讛诪拽诪抓 讜讛诪爪专祝 谞讞讜砖转 讜讛讘讜专住讬 讘讬谉 砖讛讬讜 注讚 砖诇讗 谞讬砖讗讜 讜讘讬谉 诪砖谞讬砖讗讜 谞讜诇讚讜 讜注诇 讻讜诇谉 讗诪专 专讘讬 诪讗讬专 讗祝 注诇 驻讬 砖讛转谞讛 注诪讛 讬讻讜诇讛 讛讬讗 砖转讗诪专 住讘讜专讛 讛讬讬转讬 砖讗谞讬 讬讻讜诇讛 诇拽讘诇 讜注讻砖讬讜 讗讬谞讬 讬讻讜诇讛 诇拽讘诇

MISHNA: And these are the defects for which the court forces him to divorce her: One afflicted with boils; or one who has a polyp; or one who works as a gatherer, or one who works as a melder of copper, or one who works as a tanner of hides, all of whose work involves handling foul-smelling materials. Whether he had these defects before they got married, or whether they developed after they got married, the court forces them to divorce. And with regard to all of these, Rabbi Meir said: Even though he stipulated with her ahead of time that he suffers from this particular ailment or this is his line of work, she can nevertheless demand a divorce and say: I thought I could accept this issue but now I realize I cannot accept it.

讜讞讻诪讬诐 讗讜诪专讬诐 诪拽讘诇转 讛讬讗 注诇 讻专讞讛 讞讜抓 诪诪讜讻讛 砖讞讬谉 诪驻谞讬 砖诪诪拽转讜 诪注砖讛 讘爪讬讚讜谉 讘讘讜专住讬 讗讞讚 砖诪转 讜讛讬讛 诇讜 讗讞 讘讜专住讬 讗诪专讜 讞讻诪讬诐 讬讻讜诇讛 讛讬讗 砖转讗诪专 诇讗讞讬讱 讛讬讬转讬 讬讻讜诇讛 诇拽讘诇 讜诇讱 讗讬谞讬 讬讻讜诇讛 诇拽讘诇

And the Rabbis say: If she initially agreed she must accept it against her will, apart from a situation in which her husband is afflicted with boils. In that case the Rabbis concede that he must divorce her, because the disease consumes his flesh when they engage in marital relations. The mishna relates an additional account: An incident occurred in Sidon involving a certain tanner who died childless, and he had a brother who was also a tanner. This brother was required to enter into levirate marriage with the widow. The Sages said: She can say: I could accept living with a tanner for your brother but I cannot accept it for you, and therefore he must perform 岣litza with her.

讙诪壮 诪讗讬 讘注诇 驻讜诇讬驻讜住 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 专讬讞 讛讞讜讟诐 讘诪转谞讬转讗 转谞讗 专讬讞 讛驻讛 专讘 讗住讬 诪转谞讬 讗讬驻讻讗 讜诪谞讞 讘讛 住讬诪谞讗 砖诪讜讗诇 诇讗 驻住讬拽 驻讜诪讬讛 诪讻讜诇讬讛 驻讬专拽讬谉

GEMARA: The Gemara inquires about several unclear terms which appear in the mishna: What is one who has a polyp? Rav Yehuda said that Shmuel said: This is one who has a foul odor of the nose. It was taught in a baraita: A polyp is a foul odor of the mouth. Rav Asi teaches the reverse, that Shmuel is the one who said a polyp is odor of the mouth. And he provided a mnemonic device for his opinion: Shmuel did not close his mouth from our entire chapter, meaning that he studied it and commented on it extensively. This statement was formulated in a way that contains a hint that Shmuel鈥檚 opinion involves the mouth.

讜讛诪拽诪抓 诪讗讬 诪拽诪抓 讗诪专 专讘 讬讛讜讚讛 讝讛 讛诪拽讘抓 爪讜讗转 讻诇讘讬诐 诪讬转讬讘讬 诪拽诪抓 讝讛 讘讜专住讬 讜诇讟注诪讬讱 转讬拽砖讬 诇讱 诪转谞讬转讬谉 讛诪拽诪抓 讜讛诪爪专祝 谞讞讜砖转 讜讛讘讜专住讬

The mishna taught, in the list of defects for which the husband is forced to divorce his wife: Or one who works as a gatherer. The Gemara asks: What is the meaning of a gatherer? Rav Yehuda said: This is referring to one who gathers dog excrement for use in tanning. The Gemara raises an objection from a baraita: A gatherer, this is a tanner. The Gemara responds: And according to your reasoning, the mishna itself should present a difficulty for you, as it states: One who works as a gatherer, or one who works as a melder of copper, or one who works as a tanner of hides, which indicates that the mishna holds that the gatherer and the tanner are not the same.

讘砖诇诪讗 诪转谞讬转讬谉 诇讗 拽砖讬讗 讻讗谉 讘讘讜专住讬 讙讚讜诇 讻讗谉 讘讘讜专住讬 拽讟谉 讗诇讗 诇专讘 讬讛讜讚讛 拽砖讬讗 转谞讗讬 讛讬讗 讚转谞讬讗 诪拽诪抓 讝讛 讘讜专住讬 讜讬砖 讗讜诪专讬诐 讝讛 讛诪拽诪抓 爪讜讗转 讻诇讘讬诐

The Gemara explains: Granted, the mishna is not difficult, as one can say that here, where the tanner is listed separately from the one who gathers, it is referring to a large-scale tanner, and there, when the baraita states that a gatherer is a tanner, it is speaking of a small-scale tanner. But according to Rav Yehuda it is difficult. The Gemara answers: It is a dispute between tanna鈥檌m, as it is taught in a baraita: A gatherer, this is a tanner, and some say: This is one who gathers dog excrement. Rav Yehuda follows this latter opinion.

讜讛诪爪专祝 谞讞讜砖转 讜讛讘讜专住讬 诪讗讬 诪爪专祝 谞讞讜砖转 专讘 讗砖讬 讗诪专 讞砖诇讬 讚讜讚讬 专讘讛 讘专 讘专 讞谞讛 讗诪专 讝讛 讛诪讞转讱 谞讞讜砖转 诪注讬拽专讜 转谞讬讗 讻讜讜转讬讛 讚专讘讛 讘专 讘专 讞谞讛 讗讬讝讛讜 诪爪专祝 讝讛 讛诪讞转讱 谞讞讜砖转 诪注讬拽专讜

The mishna teaches: And a coppersmith and a tanner. The Gemara poses a question: What is the meaning of a coppersmith? Rav Ashi said: A kettle smith, that is, one who beats copper in order to make kettles; his handling of copper leaves him with a bad odor. Rabba bar bar 岣nna said: This is one who hews copper from its source in the ground. The Gemara comments: It is taught in a baraita in accordance with the opinion of Rabba bar bar 岣nna: Who is a coppersmith? This is one who hews copper from its source.

讗诪专 专讘 讛讗讜诪专 讗讬谞讬 讝谉 讜讗讬谞讬 诪驻专谞住 讬讜爪讬讗 讜讬转谉 讻转讜讘讛 讗讝诇 专讘讬 讗诇注讝专 讗诪专讛 诇砖诪注转讗 拽诪讬讛 讚砖诪讜讗诇 讗诪专 讗讻住讜讛 砖注专讬 诇讗诇注讝专 注讚 砖讻讜驻讬谉 讗讜转讜 诇讛讜爪讬讗 讬讻驻讜讛讜 诇讝讜谉

搂 As the mishna discusses situations in which the court forces the husband to divorce his wife, the Gemara mentions a similar case. Rav said: A husband who says: I will not sustain my wife and I will not provide a livelihood for her, must divorce her and give her the payment of her marriage contract. Rabbi Elazar went and recited this halakha before Shmuel. Shmuel said: Feed [akhsuha] barley, animal fodder, to Elazar. In other words, he has spoken nonsense, as rather than forcing him to divorce her, it would be better for them to force him to sustain his wife.

讜专讘 讗讬谉 讗讚诐 讚专 注诐 谞讞砖 讘讻驻讬驻讛 讻讬 住诇讬拽 专讘讬 讝讬专讗 讗砖讻讞讬讛 诇专讘讬 讘谞讬诪讬谉 讘专 讬驻转 讚讬转讬讘 讜拽讗诪专 诇讛 诪砖诪讬讛 讚专讘讬 讬讜讞谞谉 讗诪专 诇讬讛 注诇 讚讗 讗讻住讜讛 砖注专讬谉 诇讗诇注讝专 讘讘讘诇

The Gemara asks: And how does Rav respond to this argument? He bases his ruling on the principle that a person does not reside in a basket, i.e., in close quarters, with a snake. In other words, a woman cannot share her life with a man who provides for her needs only when compelled to do so by the court. The Gemara relates: When Rabbi Zeira ascended to Eretz Yisrael, he found Rabbi Binyamin bar Yefet sitting and reciting this halakha of Rav鈥檚 in the name of Rabbi Yo岣nan. He said to him: On account of this matter they fed Elazar with barley in Babylonia.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗住讬 讗讬谉 诪注砖讬谉 讗诇讗 诇驻住讜诇讜转 讻讬 讗诪专讬转讛 拽诪讬讛 讚砖诪讜讗诇 讗诪专 讻讙讜谉 讗诇诪谞讛 诇讻讛谉 讙讚讜诇 讜讙专讜砖讛 讜讞诇讜爪讛 诇讻讛谉 讛讚讬讜讟 诪诪讝专转 讜谞转讬谞讛 诇讬砖专讗诇 讘转 讬砖专讗诇 诇谞转讬谉 讜诇诪诪讝专 讗讘诇 谞砖讗 讗砖讛 讜砖讛讛 注诪讛 注砖专 砖谞讬诐 讜诇讗 讬诇讚讛 讗讬谉 讻讜驻讬谉 讗讜转讜

搂 The Gemara continues to discuss cases in which a husband is compelled to divorce his wife. Rav Yehuda said that Rav Asi said: The court forces men to divorce their wives only if they were married to women unfit to marry them. When I recited this halakha before Shmuel, he said: This applies to cases such as, for example, a widow married to a High Priest, a divorc茅e or a yevama who underwent 岣litza [岣lutza] married to a common priest, a daughter born from an incestuous or adulterous relationship [mamzeret], or a Gibeonite woman married to an Israelite, or a daughter of an Israelite married to a Gibeonite or to a mamzer. In all of these cases the marriage is prohibited by Torah law. But if someone married a woman and stayed with her for ten years and she did not give birth, although he is guilty of neglecting the mitzva to be fruitful and multiply, the court does not force him to divorce her.

讜专讘 转讞诇讬驻讗 讘专 讗讘讬诪讬 讗诪专 砖诪讜讗诇 讗驻讬诇讜 谞砖讗 讗砖讛 讜砖讛讛 注诪讛 注砖专 砖谞讬诐 讜诇讗 讬诇讚讛 讻讜驻讬谉 讗讜转讜 转谞谉 讗诇讜 砖讻讜驻讬谉 讗讜转讜 诇讛讜爪讬讗 诪讜讻讛 砖讞讬谉 讜讘注诇 驻讜诇讬驻讜住 讘砖诇诪讗 诇专讘 讗住讬 讚专讘谞谉 拽转谞讬 讚讗讜专讬讬转讗 诇讗 拽转谞讬 讗诇讗 诇专讘 转讞诇讬驻讗 讘专 讗讘讬诪讬 诇讬转谞讬 谞砖讗 讗砖讛 讜砖讛讛 注诪讛 注砖专 砖谞讬诐 讜诇讗 讬诇讚讛 讻讜驻讬谉 讗讜转讜

And Rav Ta岣lifa bar Avimi said that Shmuel said: Even in the case of someone who married a woman and stayed with her for ten years and she did not give birth, the court forces him to divorce her, as he is in violation of a positive mitzva. The Gemara poses a question: We learned in the mishna: And these are the defects for which the court forces him to divorce his wife: One afflicted with boils or one who has a polyp. Granted, according to Rav Asi, only cases in which the court compels a divorce by rabbinic law are taught in the mishna, but those that are by Torah law, such as a widow married to a High Priest, are not taught. However, according to Rav Ta岣lifa bar Avimi, let the mishna also teach that if he married a woman and stayed with her for ten years and she did not give birth, the court forces him to divorce her, as this is also a rabbinic enactment.

讗诪专 专讘 谞讞诪谉 诇讗 拽砖讬讗 讛讗 讘诪讬诇讬 讛讗 讘砖讜讟讬 诪转拽讬祝 诇讛 专讘讬 讗讘讗 讘讚讘专讬诐 诇讗 讬讜住专 注讘讚 讗诇讗 讗诪专 专讘讬 讗讘讗 讛讗 讜讛讗 讘砖讜讟讬

Rav Na岣an said: This is not difficult, as in this case the mishna discusses someone who is forced to divorce his wife by verbal means alone, but in that case it is referring to compelling him by beating him with rods. Although the court does compel a man to divorce his wife if she has not had children, the court does so only by speaking with him. Rabbi Abba strongly objects to this: Can there be a halakha of coercion by verbal means alone? But the verse states: 鈥淎 servant will not be corrected by words鈥 (Proverbs 29:19). Rather, Rabbi Abba said: Both this and that are referring to coercion by beating him with rods,

讛转诐 讻讬 讗诪专讛 讛讜讬谞讗 讘讛讚讬讛 砖讘拽讬谞谉 诇讛 讛讻讗 讗祝 注诇 讙讘 讚讗诪专讛 讛讜讬谞讗 讘讛讚讬讛 诇讗 砖讘拽讬谞谉 诇讛 讜讛专讬 诪讜讻讛 砖讞讬谉 讚讗祝 注诇 讙讘 讚讗诪专讛 讛讜讬谞讗 讘讛讚讬讛 诇讗 砖讘拽讬谞谉 诇讛 讚转谞谉 讞讜抓 诪诪讜讻讛 砖讞讬谉 诪驻谞讬 砖诪诪拽转讜 讜拽转谞讬

but there, with regard to the blemishes specified in the mishna, if she says: I want to be with him, we leave her alone with him and do not force a divorce, whereas here, in the case of a woman who has not given birth, even though she says: I want to be with him, we do not leave her alone, as her husband is neglecting the mitzva to be fruitful and multiply. The Gemara raises a difficulty: But there is the case of a husband afflicted with boils, where even though she says: I want to be with him, we do not leave her alone with him. As we learned in the mishna: Apart from a situation where her husband is afflicted with boils, because it consumes his flesh. And yet this halakha is taught in the same mishna as the others, which indicates that our above analysis is incorrect.

讛转诐 讻讬 讗诪专讛 讚讬讬专谞讗 讘讛讚讬讛 讘住讛讚讬 砖讘拽讬谞谉 诇讛 讛讻讗 讗祝 注诇 讙讘 讚讗诪专讛 讚讬讬专谞讗 讘讛讚讬讛 讘住讛讚讬 诇讗 砖讘拽讬谞谉 诇讛

The Gemara answers: Even so, there is a difference between these cases, as there, with regard to a man with boils, if she says: I am willing to live with him under the supervision of witnesses; that is, I will not seclude myself with him but I will nevertheless remain his wife, we leave her alone. However, here, even though she says: I will live with him under the supervision of witnesses, we do not leave her alone, but rather force him to divorce her.

转谞讬讗 讗诪专 专讘讬 讬讜住讬 砖讞 诇讬 讝拽谉 讗讞讚 诪讗谞砖讬 讬专讜砖诇讬诐 注砖专讬诐 讜讗专讘注讛 诪讜讻讬 砖讞讬谉 讛谉 讜讻讜诇谉 讗诪专讜 讞讻诪讬诐 转砖诪讬砖 拽砖讛 诇讛谉 讜讘注诇讬 专讗转谉 拽砖讛 诪讻讜诇谉 诪诪讗讬 讛讜讬 讚转谞讬讗 讛拽讬讝 讚诐 讜砖讬诪砖 讛讜讬讬谉 诇讜 讘谞讬诐 讜讬转讬拽讬谉 讛拽讬讝讜 砖谞讬讛诐 讜砖讬诪砖讜 讛讜讬讬谉 诇讜 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

It is taught in a baraita: Rabbi Yosei said: A certain Elder from among the residents of Jerusalem told me that there are twenty-four types of patients afflicted with boils, and with regard to all of them the Sages said that sexual relations are harmful to them, and those afflicted with ra鈥檃tan, a severe skin disease characterized by extreme weakness and trembling, are harmed even more than all of the others. The Gemara asks: From where and how does this disease come about? The Gemara answers: As it is taught in a baraita: One who let blood and immediately afterward engaged in sexual relations will have weak [vitaykin] children. If both of them let blood and then engaged in sexual relations, he will have children afflicted with ra鈥檃tan. Rav Pappa said in response: We said this only if he did not taste anything between bloodletting and intercourse, but if he tasted something we have no problem with it, as it is not dangerous.

诪讗讬 住讬诪谞讬讛 讚诇驻谉 注讬谞讬讛 讜讚讬讬讘讬 谞讞讬专讬讛 讜讗讬转讬 诇讬讛 专讬专讗 诪驻讜诪讬讛 讜专诪讜 讚讬讚讘讬 注讬诇讜讬讛 讜诪讗讬 讗住讜转讬讛 讗诪专 讗讘讬讬 驻讬诇讗 讜诇讜讚谞讗 讙讬专讚讗 讚讗讙讜讝讗 讜讙讬专讚讗 讚讗砖驻讗 讜讻诇讬诇 诪诇讻讗 讜诪转讞诇讗 讚讚讬拽诇讗 住讜诪拽讗 讜砖诇讬拽 诇讛讜 讘讛讚讬 讛讚讚讬 讜诪注讬讬诇 诇讬讛 诇讘讬转讗 讚砖讬砖讗 讜讗讬 诇讗 讗讬讻讗 讘讬转讗 讚砖讬砖讗 诪注讬讬诇 诇讬讛 诇讘讬转讗 讚砖讘 诇讘谞讬 讜讗专讬讞讗

The Gemara inquires: What are the symptoms of ra鈥檃tan? His eyes water, his nose runs, drool comes out of his mouth, and flies rest upon him. The Gemara further inquires: And what is his cure to remove the insect found in his head, which is associated with this illness? Abaye said: One takes pila and ladanum [lodana], which are types of grasses; and the ground shell of a nut; and shavings of smoothed hides; and artemisia [kelil malka]; and the calyx of a red date palm. And one cooks them together and brings the patient into a marble house, i.e., one that is completely sealed. And if there is no marble house available, the one performing the treatment brings the patient into a house whose walls have the thickness of seven bricks and one small brick.

讜谞讟讬诇 诇讬讛 转诇转 诪讗讛 讻住讬 注诇 专讬砖讬讛 注讚 讚专驻讬讗 讗专注讬转讗 讚诪讜讞讬讛 讜拽专注 诇诪讜讞讬讛 讜诪讬讬转讬 讗专讘注 讟专驻讬 讚讗住讗 讜诪讚诇讬 讻诇 讞讚 讻专注讗 讜诪讜转讬讘 讞讚 讜砖拽讬诇 讘爪讘转讗 讜拽诇讬 诇讬讛 讚讗讬 诇讗 讛讚专 注讬诇讜讬讛

And the one performing the treatment pours three hundred cups of this mixture on the patient鈥檚 head until his skull is soft, and then he tears open the patient鈥檚 skull to expose his brain, and brings four myrtle leaves and lifts up each time one foot of the insect that is found on the patient鈥檚 brain, and places one leaf under each foot of the insect so as to prevent it from attempting to cling to his brain when it is forcibly removed, and subsequently takes it with tweezers. And he then burns the insect, because if he does not burn it, it will return to him.

诪讻专讬讝 专讘讬 讬讜讞谞谉 讛讝讛专讜 诪讝讘讜讘讬 砖诇 讘注诇讬 专讗转谉 专讘讬 讝讬专讗 诇讗 讛讜讛 讬转讬讘 讘讝讬拽讬讛 专讘讬 讗诇注讝专 诇讗 注讬讬诇 讘讗讛诇讬讛 专讘讬 讗诪讬 讜专讘讬 讗住讬 诇讗 讛讜讜 讗讻诇讬 诪讘讬注讬 讚讛讛讬讗 诪讘讜讗讛 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪讬讻专讱 讘讛讜 讜注住讬拽 讘转讜专讛 讗诪专 讗讬诇转 讗讛讘讬诐 讜讬注诇转 讞谉 讗诐 讞谉 诪注诇讛 注诇 诇讜诪讚讬讛 讗讙讜谞讬 诇讗 诪讙谞讗

Rabbi Yo岣nan would announce: Be careful of the flies found on those afflicted with ra鈥檃tan, as they are carriers of the disease. Rabbi Zeira would not sit in a spot where the wind blew from the direction of someone afflicted with ra鈥檃tan. Rabbi Elazar would not enter the tent of one afflicted with ra鈥檃tan, and Rabbi Ami and Rabbi Asi would not eat eggs from an alley in which someone afflicted with ra鈥檃tan lived. Conversely, Rabbi Yehoshua ben Levi would attach himself to them and study Torah, saying as justification the verse: 鈥淭he Torah is a loving hind and a graceful doe鈥 (Proverbs 5:19). If it bestows grace on those who learn it, does it not protect them from illness?

讻讬 讛讜讛 砖讻讬讘 讗诪专讜 诇讬讛 诇诪诇讗讱 讛诪讜转 讝讬诇 注讘讬讚 诇讬讛 专注讜转讬讛 讗讝诇 讗讬转讞讝讬 诇讬讛 讗诪专 诇讬讛 讗讞讜讬 诇讬 讚讜讻转讗讬 讗诪专 诇讬讛 诇讞讬讬 讗诪专 诇讬讛 讛讘 诇讬 住讻讬谞讱 讚诇诪讗 诪讘注转转 诇讬 讘讗讜专讞讗 讬讛讘讛 谞讬讛诇讬讛 讻讬 诪讟讗 诇讛转诐 讚诇讬讬讛 拽讗 诪讞讜讬 诇讬讛 砖讜讜专 谞驻诇 诇讛讛讜讗 讙讬住讗

When Rabbi Yehoshua ben Levi was on the verge of dying, they said to the Angel of Death: Go and perform his bidding, as he is a righteous man and deserves to die in the manner he sees fit. The Angel of Death went and appeared to him. Rabbi Yehoshua ben Levi said to him: Show me my place in paradise. He said to him: Very well. Rabbi Yehoshua ben Levi said to him: Give me your knife that you use to kill mortals, lest you frighten me on the way. He gave it to him. When he arrived there, in paradise, he lifted Rabbi Yehoshua so he could see his place, and he showed it to him. Rabbi Yehoshua jumped and fell into that other side, thereby escaping into paradise.

谞拽讟讬讛 讘拽专谞讗 讚讙诇讬诪讬讛 讗诪专 诇讬讛 讘砖讘讜注转讗 讚诇讗 讗转讬谞讗 讗诪专 拽讜讚砖讗 讘专讬讱 讛讜讗 讗讬 讗讬转砖讬诇 讗砖讘讜注转讗 谞讬讛讚专 讗讬 诇讗 诇讗 谞讬讛讚专 讗诪专 诇讬讛 讛讘 诇讬 住讻讬谞讗讬 诇讗 讛讜讛 拽讗 讬讛讬讘 诇讬讛 谞驻拽讗 讘转 拽诇讗 讜讗诪专讛 诇讬讛 讛讘 谞讬讛诇讬讛 讚诪讬转讘注讗 诇讘专讬讬转讗 诪讻专讬讝 讗诇讬讛讜 拽诪讬讛 驻谞讜 诪拽讜诐 诇讘专 诇讬讜讗讬 驻谞讜 诪拽讜诐 诇讘专 诇讬讜讗讬

The Angel of Death grabbed him by the corner of his cloak. Rabbi Yehoshua ben Levi said to him: I swear that I will not come with you. The Holy One, blessed be He, said: If he ever in his life requested dissolution concerning an oath he had taken, he must return to this world with the Angel of Death, as he can have his oath dissolved this time also. If he did not ever request dissolution of an oath, he need not return. Since Rabbi Yehoshua had in fact never requested dissolution of an oath, he was allowed to stay in paradise. The Angel of Death said to him: At least give me my knife back. However, he did not give it to him, as he did not want any more people to die. A Divine Voice emerged and said to him: Give it to him, as it is necessary to kill the created beings; death is the way of the world. Elijah the Prophet announced before him: Make way for the son of Levi, make way for the son of Levi.

讗讝诇 讗砖讻讞讬讛 诇专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 讚讛讜讛 讬转讬讘 注诇 转诇转 注砖专 转讻讟拽讬 驻讬讝讗 讗诪专 诇讬讛 讗转 讛讜讗 讘专 诇讬讜讗讬 讗诪专 诇讬讛 讛谉 谞专讗转讛 拽砖转 讘讬诪讬讱 讗诪专 诇讬讛 讛谉 讗诐 讻谉 讗讬 讗转讛 讘专 诇讬讜讗讬 讜诇讗 讛讬讗 讚诇讗 讛讜讗讬 诪讬讚讬 讗诇讗 住讘专 诇讗 讗讞讝讬拽 讟讬讘讜转讗 诇谞驻砖讗讬

Rabbi Yehoshua ben Levi went and found in paradise Rabbi Shimon ben Yo岣i sitting on thirteen golden stools [takhtekei]. Rabbi Shimon ben Yo岣i said to him: Are you the son of Levi? He said to him: Yes. Rabbi Shimon said to him: Was a rainbow ever seen in your days? He said: Yes. Rabbi Shimon retorted: If so, you are not the son of Levi, as he is a completely righteous man. During the lifetimes of completely righteous people no rainbows are visible, as they are a sign that the world deserves to be destroyed by a flood; whereas the merit of the righteous protects the world from such things. The Gemara comments: And that is not so, for there was no rainbow seen at all during the lifetime of Rabbi Yehoshua, but he thought: I do not want to take credit for myself by presenting myself as such a righteous person.

专讘讬 讞谞讬谞讗 讘专 驻驻讗 砖讜砖讘讬谞讬讛 讛讜讛 讻讬 讛讜讛 拽讗 谞讬讞讗 谞驻砖讬讛 讗诪专讜 诇讬讛 诇诪诇讗讱 讛诪讜转 讝讬诇 注讘讬讚 诇讬讛 专注讜转讬讛 讗讝诇 诇讙讘讬讛 讜讗讬转讞讝讬 诇讬讛 讗诪专 诇讬讛 砖讘拽讬 转诇转讬谉 讬讜诐 注讚 讚谞讛讚专 转诇诪讜讚讗讬 讚讗诪专讬 讗砖专讬 诪讬 砖讘讗 诇讻讗谉 讜转诇诪讜讚讜 讘讬讚讜 砖讘拽讬讛 诇讘转专 转诇转讬谉 讬讜诪讬谉 讗讝诇 讗讬转讞讝讬 诇讬讛 讗诪专 诇讬讛 讗讞讜讬 诇讬 讚讜讻转讗讬 讗诪专 诇讬讛 诇讞讬讬 讗诪专 诇讬讛 讛讘 诇讬 住讻讬谞讱 讚诇诪讗 诪讘注转转 诇讬 讘讗讜专讞讗 讗诪专 诇讬讛 讻讞讘专讱 讘注讬转 诇诪讬注讘讚 诇讬

The Gemara relates a similar incident: Rabbi 岣nina bar Pappa was a friend of the Angel of Death and would see him frequently. When Rabbi 岣nina was on the verge of dying, they said to the Angel of Death: Go and perform his bidding. He went before him and appeared to him. He said to the angel: Leave me for thirty days until I have reviewed my studies, for they say: Happy is he who comes here, to paradise, with his learning in his hand. He left him, and after thirty days he again went and appeared to him. He said to the Angel of Death: Show me my place in paradise. He said to him: Very well. Rabbi 岣nina said to him: Give me your knife, lest you frighten me on the way. The Angel of Death said to him: Do you wish to do to me as your friend Rabbi Yehoshua ben Levi did, and escape?

讗诪专 诇讬讛 讗讬讬转讬 住驻专 转讜专讛 讜讞讝讬 诪讬 讗讬讻讗 诪讬讚讬 讚讻转讬讘 讘讬讛 讚诇讗 拽讬讬诪转讬讛 讗诪专 诇讬讛 诪讬 讗讬讻专讻转 讘讘注诇讬 专讗转谉 讜讗讬注住拽转 讘转讜专讛 讜讗驻讬诇讜 讛讻讬 讻讬 谞讞 谞驻砖讬讛 讗驻住讬拽 诇讬讛 注诪讜讚讗 讚谞讜专讗 讘讬谉 讚讬讚讬讛 诇注诇诪讗 讜讙诪讬专讬 讚诇讗 诪驻住讬拽 注诪讜讚讗 讚谞讜专讗 讗诇讗 诇讞讚 讘讚专讗 讗讜 诇转专讬谉 讘讚专讗

He said to him: Bring a Torah scroll and see: Is there anything written in it that I have not fulfilled? I am therefore worthy of entering Paradise alive, as did Rabbi Yehoshua ben Levi. He said to him: But did you attach yourself to those afflicted with ra鈥檃tan and study Torah, as he did? The Gemara comments: And even so, despite the fact that he was not equal to Rabbi Yehoshua ben Levi, when he passed away a pillar of fire separated him from everyone. And it is learned as a tradition that a pillar of fire separates in this manner only for one in a generation or for two in a generation.

拽专讘 诇讙讘讬讛 专讘讬 讗诇讻住谞讚专讬 讗诪专 注砖讛 讘砖讘讬诇 讻讘讜讚 讞讻诪讬诐 诇讗 讗砖讙讞 注砖讛 讘砖讘讬诇 讻讘讜讚 讗讘讬讱 诇讗 讗砖讙讞 注砖讛 讘砖讘讬诇 讻讘讜讚 注爪诪讱 讗讬住转诇拽 讗诪专 讗讘讬讬 诇讗驻讜拽讬 诪诪讗谉 讚诇讗 拽讬讬诐 (讗驻讬诇讜 讗讜转 讗讞转) 讗诪专 诇讬讛 专讘 讗讚讗 讘专 诪转谞讗 诇讗驻讜拽讬 诪诪专 讚诇讗 讗讬转 诇讬讛 诪注拽讛 诇讗讬讙专讬讛 讜诇讗 讛讬讗 诪讬讛讜讛 讛讜讛 讜讛讛讬讗 砖注转讗 讛讜讗 讚砖讚讬讬讛 讝讬拽讗

Due to the pillar of fire they could not go near Rabbi 岣nina bar Pappa to attend to his burial. Rabbi Alexandri approached him and said: Make the pillar of fire disappear in honor of the Sages. He did not pay attention to him. He said: Make it go away in honor of your father. Again he did not pay attention to him. Finally he said: Make it go away in your own honor, at which point the pillar disappeared. Abaye said: The purpose of the pillar of fire is to exclude him from the company of those who have not fulfilled even one letter of the Torah. Rav Adda bar Mattana said to him: It comes to exclude him from the Master himself, who does not have a guardrail for his roof. Rav Adda bar Mattana took this opportunity to rebuke Abaye. The Gemara comments: And that is not so as he in fact did have a guardrail, but the wind had just blown it off at that time.

讗诪专 专讘讬 讞谞讬谞讗 诪驻谞讬 诪讛 讗讬谉 讘注诇讬 专讗转谉 讘讘讘诇 诪驻谞讬 砖讗讜讻诇讬谉 转专讚讬谉 讜砖讜转讬谉 砖讻专 砖诇 讛讬讝诪讬 讗诪专 专讘讬 讬讜讞谞谉 诪驻谞讬 诪讛 讗讬谉 诪爪讜专注讬谉 讘讘讘诇 诪驻谞讬 砖讗讜讻诇讬谉 转专讚讬谉 讜砖讜转讬谉 砖讻专 讜专讜讞爪讬谉 讘诪讬 驻专转

Rabbi 岣nina said: For what reason are there no people afflicted with ra鈥檃tan in Babylonia? Because the Babylonians eat beets [teradin] and drink beer made from the hizmei plant. Rabbi Yo岣nan said: For what reason are there no lepers in Babylonia? Because they eat beets, drink beer, and bathe in the waters of the Euphrates, all of which are good for the body.

讛讚专谉 注诇讱 讛诪讚讬专 讗转 讗砖转讜

 

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