Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

September 9, 2018 | 讻状讟 讘讗诇讜诇 转砖注状讞

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Menachot 30

The world was created with the letter heh which reflects the opportunity for free will and also for doing repentance. The world to come was created with a yud and the gemara explains why. In what situations can a sefer聽torah聽be fixed? What are the margins? Spacing? How many columns on each piece of parchment? What if one errs and omits God’s name? Can it be fixed? Several halachot are brought in which Rabbi Shimon聽Shezuri finds halachic solutions to problematic situations.


If the lesson doesn't play, click "Download"

讗讘诇 讬转专讜转 诇讬转 诇谉 讘讛

But if there are extraneous letters, we have no problem with it, and one may erase them. This is the first halakha that Rav stated, which is refuted in a baraita.

讗讬讚讱 讚讗诪专 专讘 讛讻讜转讘 住驻专 转讜专讛 讜讘讗 诇讙诪讜专 讙讜诪专 讜讗驻讬诇讜 讘讗诪爪注 讛讚祝 诪讬转讬讘讬 讛讻讜转讘 住驻专 转讜专讛 讘讗 诇讜 诇讙诪讜专 诇讗 讬讙诪讜专 讘讗诪爪注 讛讚祝 讻讚专讱 砖讙讜诪专 讘讞讜诪砖讬谉 讗诇讗 诪拽爪专 讜讛讜诇讱 注讚 住讜祝 讛讚祝 讻讬 拽讗 讗诪专 专讘 讘讞讜诪砖讬谉

The other is that which Rav says: One who writes a Torah scroll and comes to finish writing it may finish writing it anywhere in the column, and this is the halakha even with regard to finishing it in the middle of the column. The Gemara raises an objection from a baraita: One who writes a Torah scroll and comes to finish writing it may not finish writing it in the middle of the column in the manner that one finishes writing one of the five books of the Torah written as an independent scroll. Rather, he should progressively shorten the width of the lines until he finishes the scroll at the end of the column. The Gemara answers: When Rav says that one may finish writing even in the middle of a column, he was referring to one of the five books of the Torah.

讜讛讗 住驻专 转讜专讛 拽讗诪专 讘讞讜诪砖讬谉 砖诇 住驻专 转讜专讛 讗讬谞讬 讜讛讗诪专 专讘讬 讬讛讜砖注 讘专 讗讘讗 讗诪专 专讘 讙讬讚诇 讗诪专 专讘 诇注讬谞讬 讻诇 讬砖专讗诇 讘讗诪爪注 讛讚祝 讛讛讬讗 讘讗诪爪注 砖讬讟讛 讗讬转诪专

The Gemara asks: But doesn鈥檛 Rav say his statement with regard to a Torah scroll? The Gemara answers: He was referring to one of the five books that constitute a Torah scroll. Rav meant that when writing a Torah scroll, one may finish writing any of the first four books in the middle of a column. The Gemara asks: Is that so? But doesn鈥檛 Rabbi Yehoshua bar Abba say that Rav Giddel says that Rav says: The words: 鈥淚n the sight of all Israel鈥 (Deuteronomy 34:12), which conclude the Torah, may be written even in the middle of the column? The Gemara answers: That ruling that was stated is with regard to finishing the Torah scroll in the middle of the line, i.e., in the middle of the width of the column.

专讘谞谉 讗诪专讬 讗祝 讘讗诪爪注 砖讬讟讛 专讘 讗砖讬 讗诪专 讘讗诪爪注 砖讬讟讛 讚讜讜拽讗 讜讛诇讻转讗 讘讗诪爪注 砖讬讟讛 讚讜讜拽讗

The Gemara cites another opinion: The Rabbis say that one may finish writing a Torah scroll even in the middle of the line, but one may finish writing it at the end of the line as well. Rav Ashi says that one must finish writing the Torah scroll specifically in the middle of the line. And the halakha is that it must be ended specifically in the middle of the line.

讗诪专 专讘讬 讬讛讜砖注 讘专 讗讘讗 讗诪专 专讘 讙讬讚诇 讗诪专 专讘 砖诪谞讛 驻住讜拽讬诐 砖讘转讜专讛 讬讞讬讚 拽讜专讗 讗讜转谉 讘讘讬转 讛讻谞住转 讻诪讗谉 讚诇讗 讻专讘讬 砖诪注讜谉

Rabbi Yehoshua bar Abba says that Rav Giddel says that Rav says: With regard to the last eight verses of the Torah (Deuteronomy 32:5鈥12), a single individual reads them in the synagogue, as that section may not be divided between two readers. The Gemara asks: In accordance with whose opinion is this said? It is not in accordance with the opinion of Rabbi Shimon.

讚转谞讬讗 讜讬诪转 砖诐 诪砖讛 注讘讚 讛壮 讗驻砖专 诪砖讛 讞讬 讜讻转讘 讜讬诪转 砖诐 诪砖讛 讗诇讗 注讚 讻讗谉 讻转讘 诪砖讛 诪讻讗谉 讜讗讬诇讱 讻转讘 讬讛讜砖注 讘谉 谞讜谉 讚讘专讬 专讘讬 讬讛讜讚讛 讜讗诪专讬 诇讛 专讘讬 谞讞诪讬讛

As it is taught in a baraita: The verse states: 鈥淎nd Moses the servant of the Lord died there鈥 (Deuteronomy 34:5). Is it possible that after Moses died, he himself wrote: 鈥淎nd Moses died there鈥? Rather, Moses wrote the entire Torah until this point, and Joshua bin Nun wrote from this point forward; this is the statement of Rabbi Yehuda. And some say that Rabbi Ne岣mya stated this opinion.

讗诪专 诇讜 专讘讬 砖诪注讜谉 讗驻砖专 住驻专 转讜专讛 讞住专 讗讜转 讗讞转 讜讻转讬讘 诇拽讞 讗转 住驻专 讛转讜专讛 讛讝讛 讜砖诪转诐 讗转讜 讜讙讜壮

Rabbi Shimon said to him: Is it possible that the Torah scroll was missing a single letter? But it is written that God instructed Moses: 鈥淭ake this Torah scroll and put it by the side of the Ark of the Covenant鈥 (Deuteronomy 31:26), indicating that the Torah was complete as is and that nothing further would be added to it.

讗诇讗 注讚 讻讗谉 讛拽讚讜砖 讘专讜讱 讛讜讗 讗讜诪专 讜诪砖讛 讻讜转讘 讜讗讜诪专 诪讻讗谉 讜讗讬诇讱 讛拽讚讜砖 讘专讜讱 讛讜讗 讗讜诪专 讜诪砖讛 讻讜转讘 讘讚诪注 讻诪讛 砖谞讗诪专 诇讛诇谉 讜讬讗诪专 诇讛诐 讘专讜讱 诪驻讬讜 讬拽专讗 讗诇讬 讗转 讻诇 讛讚讘专讬诐 讛讗诇讛 讜讗谞讬 讻转讘 注诇 讛住驻专 讘讚讬讜

Rabbi Shimon explains: Rather, until this point, i.e., the verse describing the death of Moses, the Holy One, Blessed be He, dictated and Moses wrote the text and repeated after Him. From this point forward, with regard to Moses鈥 death, the Holy One, Blessed be He, dictated and Moses wrote with tears without repeating the words, due to his great sorrow. As it is stated there with regard to Jeremiah鈥檚 dictation of the prophecy of the destruction of the Temple to Baruch ben Neriah: 鈥淎nd Baruch said to them: He dictated all these words to me, and I wrote them with ink in the scroll鈥 (Jeremiah 36:18), but he did not repeat the words after Jeremiah.

诇讬诪讗 讚诇讗 讻专讘讬 砖诪注讜谉 讗驻讬诇讜 转讬诪讗 专讘讬 砖诪注讜谉 讛讜讗讬诇 讜讗讬砖转谞讬 讗讬砖转谞讬

The Gemara now states its inference: Shall we say that the ruling of Rav that the last verses of the Torah are read by only one reader is not in accordance with the opinion of Rabbi Shimon, since according to Rabbi Shimon these verses are similar to all other verses of the Torah, as they were all written by Moses? The Gemara answers: You may even say that Rav鈥檚 ruling was stated in accordance with the opinion of Rabbi Shimon; since they differ from the rest of the Torah in one way, as Moses wrote them without repeating the words, they differ from the rest of the Torah in this way as well, and they may not be divided between two readers.

讜讗诪专 专讘讬 讬讛讜砖注 讘专 讗讘讗 讗诪专 专讘 讙讬讚诇 讗诪专 专讘 讛诇讜拽讞 住驻专 转讜专讛 诪谉 讛砖讜拽 讻讞讜讟祝 诪爪讜讛 诪谉 讛砖讜拽 讻转讘讜 诪注诇讛 注诇讬讜 讛讻转讜讘 讻讗讬诇讜 拽讬讘诇讜 诪讛专 住讬谞讬 讗诪专 专讘 砖砖转 讗诐 讛讙讬讛 讗驻讬诇讜 讗讜转 讗讞转 诪注诇讛 注诇讬讜 讻讗讬诇讜 讻转讘讜

And Rabbi Yehoshua bar Abba says that Rav Giddel says that Rav says: One who purchases a Torah scroll in the marketplace is akin to one who snatches a mitzva in the marketplace, as the proper manner in which to perform the mitzva of writing a Torah scroll is to write one for himself. And if he himself writes a Torah scroll, the verse ascribes him credit as though he received it at Mount Sinai. Rav Sheshet says: If he emended even a single letter of the Torah scroll, thereby completing it, the verse ascribes him credit as though he had written it in its entirety.

(住讬诪谉 住讙诇诐) 转谞讜 专讘谞谉 注讜砖讛 讗讚诐 讬专讬注讛 诪讘转 砖诇砖 讚驻讬谉 讜注讚 讘转 砖诪谞讛 讚驻讬谉 驻讞讜转 诪讬讻谉 讜讬转专 注诇 讻谉 诇讗 讬注砖讛

搂 Before continuing its discussion of the halakhot of writing a Torah scroll, the Gemara presents a mnemonic for the upcoming halakhot: Samekh, gimmel, lamed, mem. The Sages taught: A person may prepare for a Torah scroll a sheet of parchment of any size from three columns and until eight columns, but one may not prepare a sheet of parchment that has less than three or more than eight columns.

讜诇讗 讬专讘讛 讘讚驻讬谉 诪驻谞讬 砖谞专讗讛 讗讙专转 讜诇讗 讬诪注讟 讘讚驻讬谉 诪驻谞讬 砖注讬谞讬讜 诪砖讜讟讟讜转 讗诇讗 讻讙讜谉 诇诪砖驻讞讜转讬讻诐 诇诪砖驻讞讜转讬讻诐 诇诪砖驻讞讜转讬讻诐 砖诇砖 驻注诪讬诐

And he may not increase the number of columns, e.g., by writing eight columns on a narrow sheet of parchment, since then each column has the appearance of a missive due to its narrow lines. And he may not decrease the number of columns, e.g., by writing three columns on a wide sheet of parchment, since then the lines will be so wide that the reader鈥檚 eyes will wander, as it will be difficult to find the beginning of a line. Rather, the ideal width of a line is, for example, where one can write lemishpe岣teikhem,鈥 鈥lemishpe岣teikhem,鈥 鈥lemishpe岣teikhem,鈥 for a total of three times.

谞讝讚诪谞讛 诇讜 讬专讬注讛 讘转 转砖注 讚驻讬诐 诇讗 讬讞诇讜拽 砖诇砖 诇讻讗谉 讜砖砖 诇讻讗谉 讗诇讗 讗专讘注 诇讻讗谉 讜讞诪砖 诇讻讗谉

If one happened to acquire a sheet of parchment that has space for nine columns, exceeding the eight-column limit, he should not divide it into two sheets of parchment with three columns here and six columns there; rather, he should divide it into two sheets of parchment with four columns here and five columns there, so that the two sheets will be similar in width.

讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘转讞诇转 讛住驻专 讗讘诇 讘住讜祝 讛住驻专 讗驻讬诇讜 驻住讜拽 讗讞讚 讜讗驻讬诇讜 讚祝 讗讞讚 驻住讜拽 讗讞讚 住诇拽讗 讚注转讱 讗诇讗 讗讬诪讗 驻住讜拽 讗讞讚 讘讚祝 讗讞讚

In what case is this statement that the sheet must contain a minimum of three columns said? It is said with regard to sheets at the beginning and middle of the scroll. But at the end of the scroll, a sheet may consist of even one verse, and even one column. The Gemara asks: Can it enter your mind to say that a sheet may contain one verse? Rather, say that it may consist of even one verse on one column.

砖讬注讜专 讙诇讬讜谉 诪诇诪讟讛 讟驻讞 诪诇诪注诇讛 砖诇砖 讗爪讘注讜转 讜讘讬谉 讚祝 诇讚祝 讻诪诇讗 专讬讜讞 专讜讞讘 砖转讬 讗爪讘注讜转 讜讘讞讜诪砖讬谉 诪诇诪讟讛 砖诇砖 讗爪讘注讜转 诪诇诪注诇讛 砖转讬 讗爪讘注讜转 讜讘讬谉 讚祝 诇讚祝 讻诪诇讗 专讬讜讞 专讜讞讘 讙讜讚诇

The measure of the margin of a Torah scroll is as follows: The size of the lower margin is one handbreadth [tefa岣]. There is a requirement for a large margin there, so that a reader not inadvertently rest his arm on the writing. The size of the upper margin, which is less susceptible to that occurrence, is three fingerbreadths [etzba鈥檕t], and the space between each column is equal to the full width of two fingerbreadths. And with regard to one of the five books of the Torah that is written as an independent scroll, the size of the lower margin is three fingerbreadths, the size of the upper margin is two fingerbreadths, and the space between each column is equal to the full width of a thumb-breadth [gudal].

讜讘讬谉 砖讬讟讛 诇砖讬讟讛 讻诪诇讗 砖讬讟讛 讜讘讬谉 转讬讘讛 诇转讬讘讛 讻诪诇讗 讗讜转 拽讟谞讛 讜讘讬谉 讗讜转 诇讗讜转 讻诪诇讗 讞讜讟 讛砖注专讛

And the space between one line of a Torah scroll and the following line must be equal to the space of a full line, and the space between one word and the following word must be equal to a full small letter, and as for the space between one letter and the following letter, it is sufficient for it to be equal to a full hairbreadth.

讗诇 讬诪注讟 讗讚诐 讗转 讛讻转讘 诇讗 诪驻谞讬 专讬讜讞 砖诇 诪讟讛 讜诇讗 诪驻谞讬 专讬讜讞 砖诇 诪注诇讛 讜诇讗 诪驻谞讬 专讬讜讞 砖讘讬谉 砖讬讟讛 诇砖讬讟讛 讜诇讗 诪驻谞讬 专讬讜讞 砖讘讬谉 驻专砖讛 诇驻专砖讛

The halakhot of the margins notwithstanding, a person may not reduce the size of the writing in a manner that the size of the writing is not consistent, not in order to ensure the correct amount of space for the lower margin, nor in order to ensure the correct amount of space for the upper margin, nor in order to ensure the correct amount of space between one line and the following line, nor in order to ensure the correct amount of space between one passage and the following passage, as this is not aesthetically pleasing.

谞讝讚诪谞讛 诇讜 转讬讘讛 讘转 讞诪砖 讗讜转讬讜转 诇讗 讬讻转讜讘 砖转讬诐 讘转讜讱 讛讚祝 讜砖诇砖 讞讜抓 诇讚祝

If one happens upon a word that comprises five letters and cannot be written in its entirety within the column, he may not write two letters within the column and three outside of the column, in the margin.

讗诇讗 砖诇砖 讘转讜讱 讛讚祝 讜砖转讬诐 讞讜抓 诇讚祝 谞讝讚诪谞讛 诇讜 转讬讘讛 讘转 砖转讬 讗讜转讬讜转 诇讗 讬讝专拽谞讛 诇讘讬谉 讛讚驻讬谉 讗诇讗 讞讜讝专 讜讻讜转讘 讘转讞讬诇转 讛砖讬讟讛

Rather, he should write three letters in the column and two outside of the column. If he happens upon a word that comprises two letters and cannot be written in its entirety within the column, he may not cast it in the margin between the two columns; rather, he should return and write the word at the beginning of the following line.

讛讟讜注讛 讘砖诐 讙讜专专 讗转 诪讛 砖讻转讘 讜转讜诇讛 讗转 诪讛 砖讙专专 讜讻讜转讘 讗转 讛砖诐 注诇 诪拽讜诐 讛讙专专 讚讘专讬 专讘讬 讬讛讜讚讛 专讘讬 讬讜住讬 讗讜诪专 讗祝 转讜诇讬谉 讗转 讛砖诐 专讘讬 讬爪讞拽 讗讜诪专 讗祝 诪讜讞拽 讜讻讜转讘

One who mistakenly omitted the name of God and wrote the next word before discovering his error should scrape off that which he wrote, and suspend the words that he scraped off above the line, and write the name of God upon the place that had been scraped; this is the statement of Rabbi Yehuda. Rabbi Yosei says: One may even suspend the name of God above the line, without scraping off the word that was written in its place. Rabbi Yitz岣k says: Not only may one scrape off the dry ink of the next word, but one may even wipe away the word while the ink is still wet and write the name of God in its place.

专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讻诇 讛砖诐 讻讜诇讜 转讜诇讬谉 诪拽爪转讜 讗讬谉 转讜诇讬谉 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 诪砖讜诐 专讘讬 诪讗讬专 讗讬谉 讻讜转讘讬谉 讗转 讛砖诐 诇讗 注诇 诪拽讜诐 讛讙专专 讜诇讗 注诇 诪拽讜诐 讛诪讞拽 讜讗讬谉 转讜诇讬谉 讗讜转讜 讻讬爪讚 注讜砖讛 诪住诇拽 讗转 讛讬专讬注讛 讻讜诇讛 讜讙讜谞讝讛

Rabbi Shimon Shezuri says: A scribe may suspend the entire name of God above the line, but he may not suspend part of the name of God above the line. Rabbi Shimon ben Elazar says in the name of Rabbi Meir: A scribe may not write the name of God either upon the place that had been scraped or upon the place that had been wiped away, and he may not suspend it above the line, as none of these options exhibit sufficient respect for the name of God. What should the scribe do? He should remove the entire sheet of parchment and inter it.

讗讬转诪专 专讘 讞谞谞讗诇 讗诪专 专讘 讛诇讻讛 转讜诇讬谉 讗转 讛砖诐 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬爪讞拽 讘专 砖诪讜讗诇 讛诇讻讛 诪讜讞拽 讜讻讜转讘

It was stated that the amora鈥檌m disagreed with regard to the final halakhic ruling: Rav 岣nanel says that Rav says: The halakha is that one suspends the name of God above the line. Rabba bar bar 岣na says that Rabbi Yitz岣k bar Shmuel says: The halakha is that one may even wipe away the word while the ink is still wet and write the name of God in its place.

讜诇讬诪讗 诪专 讛诇讻讛 讻诪专 讜诪专 讛诇讻讛 讻诪专 诪砖讜诐 讚讗驻讻讬 诇讛讜

The Gemara asks: And why is it necessary to state the actual opinions? Let this Sage, Rav 岣nanel in the name of Rav, say that the halakha is in accordance with the opinion of this Sage, Rabbi Yosei; and let this Sage, Rabba bar bar 岣na in the name of Rabbi Yitz岣k bar Shmuel, say that the halakha is in accordance with the opinion of that Sage, Rabbi Yitz岣k. The Gemara answers: Since there are those who reverse the opinions of the tanna鈥檌m, they needed to state the opinions explicitly.

讗诪专 专讘讬谉 讘专 讞讬谞谞讗 讗诪专 注讜诇讗 讗诪专 专讘讬 讞谞讬谞讗 讛诇讻讛 讻专讘讬 砖诪注讜谉 砖讝讜专讬 讜诇讗 注讜讚 讗诇讗 讻诇 诪拽讜诐 砖砖谞讛 专讘讬 砖诪注讜谉 砖讝讜专讬 讛诇讻讛 讻诪讜转讜

Ravin bar 岣nnana says that Ulla says that Rabbi 岣nina says: The halakha is in accordance with the opinion of Rabbi Shimon Shezuri; and moreover, not only is the halakha in accordance with his opinion with regard to this matter, but in any place where Rabbi Shimon Shezuri taught a halakha, the halakha is in accordance with his opinion.

讗讛讬讬讗 讗讬诇讬诪讗 讗讛讗 专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讻诇 讛砖诐 讻讜诇讜 转讜诇讬谉 诪拽爪转讜 讗讬谉 转讜诇讬谉 讜讛讗 讗讬转诪专 注诇讛 讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 讛诇讻讛 转讜诇讬谉 讗转 讛砖诐 讜专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘 讬爪讞拽 讘专 砖诪讜讗诇 讛诇讻讛 诪讜讞拽 讜讻讜转讘

The Gemara asks: To which statement of Rabbi Shimon Shezuri is this referring? If we say that it is referring to the statement here, where Rabbi Shimon Shezuri says: A scribe may suspend the entire name of God above the line, but he may not suspend part of the name of God above the line, that is difficult: But wasn鈥檛 it stated with regard to that baraita that Rav 岣nanel says that Rav says: The halakha is that one suspends the name of God above the line, and Rabba bar bar 岣na says that Rabbi Yitz岣k bar Shmuel says: The halakha is that one may even wipe away the word while the ink is still wet and write the name of God in its place?

讜讗诐 讗讬转讗 讛讜讗 谞诪讬 诇讬诪讗

And if it is so that when Rabbi 岣nina said that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri he was referring to this matter, then let Ravin bar 岣nnana also say along with those amora鈥檌m that the halakha is that one suspends the entire name of God above the line, but not a part of the name.

讗诇讗 讗讛讗 专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讗驻讬诇讜 讘谉 讞诪砖 砖谞讬诐 讜讞讜专砖 讘砖讚讛 砖讞讬讟转 讗诪讜 诪讟讛专转讜

Rather, say that Rabbi 岣nina鈥檚 statement that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri was referring not to the discussion here, but was stated with regard to this mishna (岣llin 74b): Rabbi Shimon Shezuri says: If one ritually slaughtered a pregnant cow and the calf was then removed alive, the ritual slaughter of the mother is effective with regard to the calf as well. And even if the calf is five years old and plowing the field when one wants to eat it, the earlier slaughter of its mother renders it permitted, and it does not require ritual slaughter before it is eaten.

讛讗 讗讬转诪专 注诇讛 讝注讬专讬 讗诪专 专讘讬 讞谞讬谞讗 讛诇讻讛 讻专讘讬 砖诪注讜谉 砖讝讜专讬 讜讗诐 讗讬转讗 讛讜讗 谞诪讬 诇讬诪讗

The Gemara asks: But wasn鈥檛 it already stated with regard to that mishna that Ze鈥檈iri says that Rabbi 岣nina says: The halakha is in accordance with the opinion of Rabbi Shimon Shezuri? And if it is so that when Rabbi 岣nina said that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri he was referring to this matter, then let Ravin bar 岣nnana also say along with Ze鈥檈iri that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri.

讗诇讗 讗讛讗 讘专讗砖讜谞讛 讛讬讜 讗讜诪专讬诐 讛讬讜爪讗 讘拽讜诇专 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 讞讝专讜 诇讜诪专 讗祝 讛诪驻专砖 讜讛讬讜爪讗 讘砖讬讬专讗 专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讗祝 讛诪住讜讻谉

Rather, say that Rabbi 岣nina鈥檚 statement was with regard to this mishna (Gittin 65b): Initially the Sages would say: With regard to one who was taken out in a collar [kolar] to be executed and said: Write a bill of divorce for my wife, these people should write and give her the document. Although he did not explicitly say the word give, this is understood to have been his intention, in order to release her from the obligation to perform levirate marriage or 岣litza. They then said that this halakha applies even to one who sets sail and one who departs with a caravan to a distant place. A bill of divorce is given to his wife under these circumstances even if her husband said only: Write a bill of divorce for my wife. Rabbi Shimon Shezuri says: Even in the case of one who is dangerously ill who gives that instruction, they write the bill of divorce and give it to his wife.

讗讬 谞诪讬 讗讛讗 转专讜诪转 诪注砖专 砖诇 讚诪讗讬 砖讞讝专讛 诇诪拽讜诪讛 专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讗祝 讘讞讜诇 砖讜讗诇讜 讜讗讜讻诇讜 注诇 驻讬讜

Alternatively, Rabbi 岣nina鈥檚 statement was with regard to this halakha: In the case of teruma of the tithe of demai, which is separated from the produce received from an am ha鈥檃retz, who is suspected of not separating tithes properly, that returned to its original place, i.e., it became mixed with the produce from which it had been separated, Rabbi Shimon Shezuri says: In this situation, not only did the Sages permit one to ask the am ha鈥檃retz whether he had set aside his tithes in the proper manner and to rely on his response on Shabbat, a day when it is not permitted to separate tithes, but one may ask him and eat based on his statement even on a weekday.

讜讛讗 讗讬转诪专 注诇讛 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘讬 砖诪注讜谉 砖讝讜专讬 讘诪住讜讻谉 讜讘转专讜诪转 诪注砖专 砖诇 讚诪讗讬 讜讗诐 讗讬转讗 讛讜讗 谞诪讬 诇讬诪讗

The Gemara asks: But wasn鈥檛 it already stated with regard to those mishnayot that Rabbi Yo岣nan says: The halakha is in accordance with the opinion of Rabbi Shimon Shezuri in the case of one who is dangerously ill, and in the case of teruma of the tithe of demai? And if it is so that when Rabbi 岣nina said that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri he was referring to these mishnayot, then let Ravin bar 岣nnana also say along with Rabbi Yo岣nan that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri.

讗诇讗 讗讛讗 专讘讬 讬讜住讬 讘谉 讻讬驻专 讗讜诪专 诪砖讜诐 专讘讬 砖诪注讜谉 砖讝讜专讬 驻讜诇 讛诪爪专讬 砖讝专注讜 诇讝专注 诪拽爪转讜 讛砖专讬砖 诇驻谞讬 专讗砖 讛砖谞讛 讜诪拽爪转讜 讗讞专 专讗砖 讛砖谞讛 讗讬谉 转讜专诪讬谉 诪讝讛 注诇 讝讛 诇驻讬 砖讗讬谉 转讜专诪讬谉 讜诪注砖专讬谉 诇讗 诪谉 讛讞讚砖 注诇 讛讬砖谉 讜诇讗 诪谉 讛讬砖谉 注诇 讛讞讚砖

Rather, say that Rabbi 岣nina鈥檚 statement was made with regard to this halakha: Rabbi Yosei ben Keifar says in the name of Rabbi Shimon Shezuri: If one planted a cowpea plant for its seed, i.e., not to be eaten as a vegetable but for one to either eat or plant its seeds, and some of the plants took root before Rosh HaShana, while some of them took root only after Rosh HaShana, one may not separate teruma or tithes from this for that, as one may not separate teruma or tithes from the new crop for the old or from the old crop for the new.

讻讬爪讚 讬注砖讛 爪讜讘专 讙专谞讜 诇转讜讻讜 讜谞诪爪讗 转讜专诐 讜诪注砖专 诪谉 讛讞讚砖 砖讘讜 注诇 讛讞讚砖 砖讘讜 讜诪谉 讛讬砖谉 砖讘讜 注诇 讛讬砖谉 砖讘讜

How, then, shall one act so that he not err and set aside teruma and tithes incorrectly? It is difficult to know when the plants took root. He shall pile the entire stock onto his threshing floor, into the middle of it, mix the stock together, and then separate teruma and tithes; and consequently it will turn out that he has separated teruma and tithes from the new crop in the mixture for the new crop in it, and from the old crop in the mixture for the old crop in it.

讛讗 讗讬转诪专 注诇讛 讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘讬 砖诪注讜谉 砖讝讜专讬 讜讗诐 讗讬转讗 讛讜讗 谞诪讬 诇讬诪讗

The Gemara asks: Wasn鈥檛 it already stated with regard to that baraita that Rabbi Shmuel bar Na岣ani says that Rabbi Yo岣nan says: The halakha is in accordance with the opinion of Rabbi Shimon Shezuri? And if it is so that when Rabbi 岣nina said that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri he was referring to this baraita, then let Ravin bar 岣nnana also say along with Rabbi Shmuel bar Na岣ani that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri.

讗诇讗 讗诪专 专讘 驻驻讗 讗砖讬讚讛 专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 讗讬讬谉 专讘 驻驻讗 讗诪专

Rather, Rav Pappa said: Rabbi 岣nina鈥檚 statement was with regard to a chest. Rav Na岣an bar Yitz岣k said that it was with regard to wine. The Gemara elaborates: Rav Pappa said

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

Sorry, there aren't any posts in this category yet. We're adding more soon!

Menachot 30

The William Davidson Talmud | Powered by Sefaria

Menachot 30

讗讘诇 讬转专讜转 诇讬转 诇谉 讘讛

But if there are extraneous letters, we have no problem with it, and one may erase them. This is the first halakha that Rav stated, which is refuted in a baraita.

讗讬讚讱 讚讗诪专 专讘 讛讻讜转讘 住驻专 转讜专讛 讜讘讗 诇讙诪讜专 讙讜诪专 讜讗驻讬诇讜 讘讗诪爪注 讛讚祝 诪讬转讬讘讬 讛讻讜转讘 住驻专 转讜专讛 讘讗 诇讜 诇讙诪讜专 诇讗 讬讙诪讜专 讘讗诪爪注 讛讚祝 讻讚专讱 砖讙讜诪专 讘讞讜诪砖讬谉 讗诇讗 诪拽爪专 讜讛讜诇讱 注讚 住讜祝 讛讚祝 讻讬 拽讗 讗诪专 专讘 讘讞讜诪砖讬谉

The other is that which Rav says: One who writes a Torah scroll and comes to finish writing it may finish writing it anywhere in the column, and this is the halakha even with regard to finishing it in the middle of the column. The Gemara raises an objection from a baraita: One who writes a Torah scroll and comes to finish writing it may not finish writing it in the middle of the column in the manner that one finishes writing one of the five books of the Torah written as an independent scroll. Rather, he should progressively shorten the width of the lines until he finishes the scroll at the end of the column. The Gemara answers: When Rav says that one may finish writing even in the middle of a column, he was referring to one of the five books of the Torah.

讜讛讗 住驻专 转讜专讛 拽讗诪专 讘讞讜诪砖讬谉 砖诇 住驻专 转讜专讛 讗讬谞讬 讜讛讗诪专 专讘讬 讬讛讜砖注 讘专 讗讘讗 讗诪专 专讘 讙讬讚诇 讗诪专 专讘 诇注讬谞讬 讻诇 讬砖专讗诇 讘讗诪爪注 讛讚祝 讛讛讬讗 讘讗诪爪注 砖讬讟讛 讗讬转诪专

The Gemara asks: But doesn鈥檛 Rav say his statement with regard to a Torah scroll? The Gemara answers: He was referring to one of the five books that constitute a Torah scroll. Rav meant that when writing a Torah scroll, one may finish writing any of the first four books in the middle of a column. The Gemara asks: Is that so? But doesn鈥檛 Rabbi Yehoshua bar Abba say that Rav Giddel says that Rav says: The words: 鈥淚n the sight of all Israel鈥 (Deuteronomy 34:12), which conclude the Torah, may be written even in the middle of the column? The Gemara answers: That ruling that was stated is with regard to finishing the Torah scroll in the middle of the line, i.e., in the middle of the width of the column.

专讘谞谉 讗诪专讬 讗祝 讘讗诪爪注 砖讬讟讛 专讘 讗砖讬 讗诪专 讘讗诪爪注 砖讬讟讛 讚讜讜拽讗 讜讛诇讻转讗 讘讗诪爪注 砖讬讟讛 讚讜讜拽讗

The Gemara cites another opinion: The Rabbis say that one may finish writing a Torah scroll even in the middle of the line, but one may finish writing it at the end of the line as well. Rav Ashi says that one must finish writing the Torah scroll specifically in the middle of the line. And the halakha is that it must be ended specifically in the middle of the line.

讗诪专 专讘讬 讬讛讜砖注 讘专 讗讘讗 讗诪专 专讘 讙讬讚诇 讗诪专 专讘 砖诪谞讛 驻住讜拽讬诐 砖讘转讜专讛 讬讞讬讚 拽讜专讗 讗讜转谉 讘讘讬转 讛讻谞住转 讻诪讗谉 讚诇讗 讻专讘讬 砖诪注讜谉

Rabbi Yehoshua bar Abba says that Rav Giddel says that Rav says: With regard to the last eight verses of the Torah (Deuteronomy 32:5鈥12), a single individual reads them in the synagogue, as that section may not be divided between two readers. The Gemara asks: In accordance with whose opinion is this said? It is not in accordance with the opinion of Rabbi Shimon.

讚转谞讬讗 讜讬诪转 砖诐 诪砖讛 注讘讚 讛壮 讗驻砖专 诪砖讛 讞讬 讜讻转讘 讜讬诪转 砖诐 诪砖讛 讗诇讗 注讚 讻讗谉 讻转讘 诪砖讛 诪讻讗谉 讜讗讬诇讱 讻转讘 讬讛讜砖注 讘谉 谞讜谉 讚讘专讬 专讘讬 讬讛讜讚讛 讜讗诪专讬 诇讛 专讘讬 谞讞诪讬讛

As it is taught in a baraita: The verse states: 鈥淎nd Moses the servant of the Lord died there鈥 (Deuteronomy 34:5). Is it possible that after Moses died, he himself wrote: 鈥淎nd Moses died there鈥? Rather, Moses wrote the entire Torah until this point, and Joshua bin Nun wrote from this point forward; this is the statement of Rabbi Yehuda. And some say that Rabbi Ne岣mya stated this opinion.

讗诪专 诇讜 专讘讬 砖诪注讜谉 讗驻砖专 住驻专 转讜专讛 讞住专 讗讜转 讗讞转 讜讻转讬讘 诇拽讞 讗转 住驻专 讛转讜专讛 讛讝讛 讜砖诪转诐 讗转讜 讜讙讜壮

Rabbi Shimon said to him: Is it possible that the Torah scroll was missing a single letter? But it is written that God instructed Moses: 鈥淭ake this Torah scroll and put it by the side of the Ark of the Covenant鈥 (Deuteronomy 31:26), indicating that the Torah was complete as is and that nothing further would be added to it.

讗诇讗 注讚 讻讗谉 讛拽讚讜砖 讘专讜讱 讛讜讗 讗讜诪专 讜诪砖讛 讻讜转讘 讜讗讜诪专 诪讻讗谉 讜讗讬诇讱 讛拽讚讜砖 讘专讜讱 讛讜讗 讗讜诪专 讜诪砖讛 讻讜转讘 讘讚诪注 讻诪讛 砖谞讗诪专 诇讛诇谉 讜讬讗诪专 诇讛诐 讘专讜讱 诪驻讬讜 讬拽专讗 讗诇讬 讗转 讻诇 讛讚讘专讬诐 讛讗诇讛 讜讗谞讬 讻转讘 注诇 讛住驻专 讘讚讬讜

Rabbi Shimon explains: Rather, until this point, i.e., the verse describing the death of Moses, the Holy One, Blessed be He, dictated and Moses wrote the text and repeated after Him. From this point forward, with regard to Moses鈥 death, the Holy One, Blessed be He, dictated and Moses wrote with tears without repeating the words, due to his great sorrow. As it is stated there with regard to Jeremiah鈥檚 dictation of the prophecy of the destruction of the Temple to Baruch ben Neriah: 鈥淎nd Baruch said to them: He dictated all these words to me, and I wrote them with ink in the scroll鈥 (Jeremiah 36:18), but he did not repeat the words after Jeremiah.

诇讬诪讗 讚诇讗 讻专讘讬 砖诪注讜谉 讗驻讬诇讜 转讬诪讗 专讘讬 砖诪注讜谉 讛讜讗讬诇 讜讗讬砖转谞讬 讗讬砖转谞讬

The Gemara now states its inference: Shall we say that the ruling of Rav that the last verses of the Torah are read by only one reader is not in accordance with the opinion of Rabbi Shimon, since according to Rabbi Shimon these verses are similar to all other verses of the Torah, as they were all written by Moses? The Gemara answers: You may even say that Rav鈥檚 ruling was stated in accordance with the opinion of Rabbi Shimon; since they differ from the rest of the Torah in one way, as Moses wrote them without repeating the words, they differ from the rest of the Torah in this way as well, and they may not be divided between two readers.

讜讗诪专 专讘讬 讬讛讜砖注 讘专 讗讘讗 讗诪专 专讘 讙讬讚诇 讗诪专 专讘 讛诇讜拽讞 住驻专 转讜专讛 诪谉 讛砖讜拽 讻讞讜讟祝 诪爪讜讛 诪谉 讛砖讜拽 讻转讘讜 诪注诇讛 注诇讬讜 讛讻转讜讘 讻讗讬诇讜 拽讬讘诇讜 诪讛专 住讬谞讬 讗诪专 专讘 砖砖转 讗诐 讛讙讬讛 讗驻讬诇讜 讗讜转 讗讞转 诪注诇讛 注诇讬讜 讻讗讬诇讜 讻转讘讜

And Rabbi Yehoshua bar Abba says that Rav Giddel says that Rav says: One who purchases a Torah scroll in the marketplace is akin to one who snatches a mitzva in the marketplace, as the proper manner in which to perform the mitzva of writing a Torah scroll is to write one for himself. And if he himself writes a Torah scroll, the verse ascribes him credit as though he received it at Mount Sinai. Rav Sheshet says: If he emended even a single letter of the Torah scroll, thereby completing it, the verse ascribes him credit as though he had written it in its entirety.

(住讬诪谉 住讙诇诐) 转谞讜 专讘谞谉 注讜砖讛 讗讚诐 讬专讬注讛 诪讘转 砖诇砖 讚驻讬谉 讜注讚 讘转 砖诪谞讛 讚驻讬谉 驻讞讜转 诪讬讻谉 讜讬转专 注诇 讻谉 诇讗 讬注砖讛

搂 Before continuing its discussion of the halakhot of writing a Torah scroll, the Gemara presents a mnemonic for the upcoming halakhot: Samekh, gimmel, lamed, mem. The Sages taught: A person may prepare for a Torah scroll a sheet of parchment of any size from three columns and until eight columns, but one may not prepare a sheet of parchment that has less than three or more than eight columns.

讜诇讗 讬专讘讛 讘讚驻讬谉 诪驻谞讬 砖谞专讗讛 讗讙专转 讜诇讗 讬诪注讟 讘讚驻讬谉 诪驻谞讬 砖注讬谞讬讜 诪砖讜讟讟讜转 讗诇讗 讻讙讜谉 诇诪砖驻讞讜转讬讻诐 诇诪砖驻讞讜转讬讻诐 诇诪砖驻讞讜转讬讻诐 砖诇砖 驻注诪讬诐

And he may not increase the number of columns, e.g., by writing eight columns on a narrow sheet of parchment, since then each column has the appearance of a missive due to its narrow lines. And he may not decrease the number of columns, e.g., by writing three columns on a wide sheet of parchment, since then the lines will be so wide that the reader鈥檚 eyes will wander, as it will be difficult to find the beginning of a line. Rather, the ideal width of a line is, for example, where one can write lemishpe岣teikhem,鈥 鈥lemishpe岣teikhem,鈥 鈥lemishpe岣teikhem,鈥 for a total of three times.

谞讝讚诪谞讛 诇讜 讬专讬注讛 讘转 转砖注 讚驻讬诐 诇讗 讬讞诇讜拽 砖诇砖 诇讻讗谉 讜砖砖 诇讻讗谉 讗诇讗 讗专讘注 诇讻讗谉 讜讞诪砖 诇讻讗谉

If one happened to acquire a sheet of parchment that has space for nine columns, exceeding the eight-column limit, he should not divide it into two sheets of parchment with three columns here and six columns there; rather, he should divide it into two sheets of parchment with four columns here and five columns there, so that the two sheets will be similar in width.

讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘转讞诇转 讛住驻专 讗讘诇 讘住讜祝 讛住驻专 讗驻讬诇讜 驻住讜拽 讗讞讚 讜讗驻讬诇讜 讚祝 讗讞讚 驻住讜拽 讗讞讚 住诇拽讗 讚注转讱 讗诇讗 讗讬诪讗 驻住讜拽 讗讞讚 讘讚祝 讗讞讚

In what case is this statement that the sheet must contain a minimum of three columns said? It is said with regard to sheets at the beginning and middle of the scroll. But at the end of the scroll, a sheet may consist of even one verse, and even one column. The Gemara asks: Can it enter your mind to say that a sheet may contain one verse? Rather, say that it may consist of even one verse on one column.

砖讬注讜专 讙诇讬讜谉 诪诇诪讟讛 讟驻讞 诪诇诪注诇讛 砖诇砖 讗爪讘注讜转 讜讘讬谉 讚祝 诇讚祝 讻诪诇讗 专讬讜讞 专讜讞讘 砖转讬 讗爪讘注讜转 讜讘讞讜诪砖讬谉 诪诇诪讟讛 砖诇砖 讗爪讘注讜转 诪诇诪注诇讛 砖转讬 讗爪讘注讜转 讜讘讬谉 讚祝 诇讚祝 讻诪诇讗 专讬讜讞 专讜讞讘 讙讜讚诇

The measure of the margin of a Torah scroll is as follows: The size of the lower margin is one handbreadth [tefa岣]. There is a requirement for a large margin there, so that a reader not inadvertently rest his arm on the writing. The size of the upper margin, which is less susceptible to that occurrence, is three fingerbreadths [etzba鈥檕t], and the space between each column is equal to the full width of two fingerbreadths. And with regard to one of the five books of the Torah that is written as an independent scroll, the size of the lower margin is three fingerbreadths, the size of the upper margin is two fingerbreadths, and the space between each column is equal to the full width of a thumb-breadth [gudal].

讜讘讬谉 砖讬讟讛 诇砖讬讟讛 讻诪诇讗 砖讬讟讛 讜讘讬谉 转讬讘讛 诇转讬讘讛 讻诪诇讗 讗讜转 拽讟谞讛 讜讘讬谉 讗讜转 诇讗讜转 讻诪诇讗 讞讜讟 讛砖注专讛

And the space between one line of a Torah scroll and the following line must be equal to the space of a full line, and the space between one word and the following word must be equal to a full small letter, and as for the space between one letter and the following letter, it is sufficient for it to be equal to a full hairbreadth.

讗诇 讬诪注讟 讗讚诐 讗转 讛讻转讘 诇讗 诪驻谞讬 专讬讜讞 砖诇 诪讟讛 讜诇讗 诪驻谞讬 专讬讜讞 砖诇 诪注诇讛 讜诇讗 诪驻谞讬 专讬讜讞 砖讘讬谉 砖讬讟讛 诇砖讬讟讛 讜诇讗 诪驻谞讬 专讬讜讞 砖讘讬谉 驻专砖讛 诇驻专砖讛

The halakhot of the margins notwithstanding, a person may not reduce the size of the writing in a manner that the size of the writing is not consistent, not in order to ensure the correct amount of space for the lower margin, nor in order to ensure the correct amount of space for the upper margin, nor in order to ensure the correct amount of space between one line and the following line, nor in order to ensure the correct amount of space between one passage and the following passage, as this is not aesthetically pleasing.

谞讝讚诪谞讛 诇讜 转讬讘讛 讘转 讞诪砖 讗讜转讬讜转 诇讗 讬讻转讜讘 砖转讬诐 讘转讜讱 讛讚祝 讜砖诇砖 讞讜抓 诇讚祝

If one happens upon a word that comprises five letters and cannot be written in its entirety within the column, he may not write two letters within the column and three outside of the column, in the margin.

讗诇讗 砖诇砖 讘转讜讱 讛讚祝 讜砖转讬诐 讞讜抓 诇讚祝 谞讝讚诪谞讛 诇讜 转讬讘讛 讘转 砖转讬 讗讜转讬讜转 诇讗 讬讝专拽谞讛 诇讘讬谉 讛讚驻讬谉 讗诇讗 讞讜讝专 讜讻讜转讘 讘转讞讬诇转 讛砖讬讟讛

Rather, he should write three letters in the column and two outside of the column. If he happens upon a word that comprises two letters and cannot be written in its entirety within the column, he may not cast it in the margin between the two columns; rather, he should return and write the word at the beginning of the following line.

讛讟讜注讛 讘砖诐 讙讜专专 讗转 诪讛 砖讻转讘 讜转讜诇讛 讗转 诪讛 砖讙专专 讜讻讜转讘 讗转 讛砖诐 注诇 诪拽讜诐 讛讙专专 讚讘专讬 专讘讬 讬讛讜讚讛 专讘讬 讬讜住讬 讗讜诪专 讗祝 转讜诇讬谉 讗转 讛砖诐 专讘讬 讬爪讞拽 讗讜诪专 讗祝 诪讜讞拽 讜讻讜转讘

One who mistakenly omitted the name of God and wrote the next word before discovering his error should scrape off that which he wrote, and suspend the words that he scraped off above the line, and write the name of God upon the place that had been scraped; this is the statement of Rabbi Yehuda. Rabbi Yosei says: One may even suspend the name of God above the line, without scraping off the word that was written in its place. Rabbi Yitz岣k says: Not only may one scrape off the dry ink of the next word, but one may even wipe away the word while the ink is still wet and write the name of God in its place.

专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讻诇 讛砖诐 讻讜诇讜 转讜诇讬谉 诪拽爪转讜 讗讬谉 转讜诇讬谉 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 诪砖讜诐 专讘讬 诪讗讬专 讗讬谉 讻讜转讘讬谉 讗转 讛砖诐 诇讗 注诇 诪拽讜诐 讛讙专专 讜诇讗 注诇 诪拽讜诐 讛诪讞拽 讜讗讬谉 转讜诇讬谉 讗讜转讜 讻讬爪讚 注讜砖讛 诪住诇拽 讗转 讛讬专讬注讛 讻讜诇讛 讜讙讜谞讝讛

Rabbi Shimon Shezuri says: A scribe may suspend the entire name of God above the line, but he may not suspend part of the name of God above the line. Rabbi Shimon ben Elazar says in the name of Rabbi Meir: A scribe may not write the name of God either upon the place that had been scraped or upon the place that had been wiped away, and he may not suspend it above the line, as none of these options exhibit sufficient respect for the name of God. What should the scribe do? He should remove the entire sheet of parchment and inter it.

讗讬转诪专 专讘 讞谞谞讗诇 讗诪专 专讘 讛诇讻讛 转讜诇讬谉 讗转 讛砖诐 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬爪讞拽 讘专 砖诪讜讗诇 讛诇讻讛 诪讜讞拽 讜讻讜转讘

It was stated that the amora鈥檌m disagreed with regard to the final halakhic ruling: Rav 岣nanel says that Rav says: The halakha is that one suspends the name of God above the line. Rabba bar bar 岣na says that Rabbi Yitz岣k bar Shmuel says: The halakha is that one may even wipe away the word while the ink is still wet and write the name of God in its place.

讜诇讬诪讗 诪专 讛诇讻讛 讻诪专 讜诪专 讛诇讻讛 讻诪专 诪砖讜诐 讚讗驻讻讬 诇讛讜

The Gemara asks: And why is it necessary to state the actual opinions? Let this Sage, Rav 岣nanel in the name of Rav, say that the halakha is in accordance with the opinion of this Sage, Rabbi Yosei; and let this Sage, Rabba bar bar 岣na in the name of Rabbi Yitz岣k bar Shmuel, say that the halakha is in accordance with the opinion of that Sage, Rabbi Yitz岣k. The Gemara answers: Since there are those who reverse the opinions of the tanna鈥檌m, they needed to state the opinions explicitly.

讗诪专 专讘讬谉 讘专 讞讬谞谞讗 讗诪专 注讜诇讗 讗诪专 专讘讬 讞谞讬谞讗 讛诇讻讛 讻专讘讬 砖诪注讜谉 砖讝讜专讬 讜诇讗 注讜讚 讗诇讗 讻诇 诪拽讜诐 砖砖谞讛 专讘讬 砖诪注讜谉 砖讝讜专讬 讛诇讻讛 讻诪讜转讜

Ravin bar 岣nnana says that Ulla says that Rabbi 岣nina says: The halakha is in accordance with the opinion of Rabbi Shimon Shezuri; and moreover, not only is the halakha in accordance with his opinion with regard to this matter, but in any place where Rabbi Shimon Shezuri taught a halakha, the halakha is in accordance with his opinion.

讗讛讬讬讗 讗讬诇讬诪讗 讗讛讗 专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讻诇 讛砖诐 讻讜诇讜 转讜诇讬谉 诪拽爪转讜 讗讬谉 转讜诇讬谉 讜讛讗 讗讬转诪专 注诇讛 讗诪专 专讘 讞谞谞讗诇 讗诪专 专讘 讛诇讻讛 转讜诇讬谉 讗转 讛砖诐 讜专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘 讬爪讞拽 讘专 砖诪讜讗诇 讛诇讻讛 诪讜讞拽 讜讻讜转讘

The Gemara asks: To which statement of Rabbi Shimon Shezuri is this referring? If we say that it is referring to the statement here, where Rabbi Shimon Shezuri says: A scribe may suspend the entire name of God above the line, but he may not suspend part of the name of God above the line, that is difficult: But wasn鈥檛 it stated with regard to that baraita that Rav 岣nanel says that Rav says: The halakha is that one suspends the name of God above the line, and Rabba bar bar 岣na says that Rabbi Yitz岣k bar Shmuel says: The halakha is that one may even wipe away the word while the ink is still wet and write the name of God in its place?

讜讗诐 讗讬转讗 讛讜讗 谞诪讬 诇讬诪讗

And if it is so that when Rabbi 岣nina said that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri he was referring to this matter, then let Ravin bar 岣nnana also say along with those amora鈥檌m that the halakha is that one suspends the entire name of God above the line, but not a part of the name.

讗诇讗 讗讛讗 专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讗驻讬诇讜 讘谉 讞诪砖 砖谞讬诐 讜讞讜专砖 讘砖讚讛 砖讞讬讟转 讗诪讜 诪讟讛专转讜

Rather, say that Rabbi 岣nina鈥檚 statement that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri was referring not to the discussion here, but was stated with regard to this mishna (岣llin 74b): Rabbi Shimon Shezuri says: If one ritually slaughtered a pregnant cow and the calf was then removed alive, the ritual slaughter of the mother is effective with regard to the calf as well. And even if the calf is five years old and plowing the field when one wants to eat it, the earlier slaughter of its mother renders it permitted, and it does not require ritual slaughter before it is eaten.

讛讗 讗讬转诪专 注诇讛 讝注讬专讬 讗诪专 专讘讬 讞谞讬谞讗 讛诇讻讛 讻专讘讬 砖诪注讜谉 砖讝讜专讬 讜讗诐 讗讬转讗 讛讜讗 谞诪讬 诇讬诪讗

The Gemara asks: But wasn鈥檛 it already stated with regard to that mishna that Ze鈥檈iri says that Rabbi 岣nina says: The halakha is in accordance with the opinion of Rabbi Shimon Shezuri? And if it is so that when Rabbi 岣nina said that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri he was referring to this matter, then let Ravin bar 岣nnana also say along with Ze鈥檈iri that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri.

讗诇讗 讗讛讗 讘专讗砖讜谞讛 讛讬讜 讗讜诪专讬诐 讛讬讜爪讗 讘拽讜诇专 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 讞讝专讜 诇讜诪专 讗祝 讛诪驻专砖 讜讛讬讜爪讗 讘砖讬讬专讗 专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讗祝 讛诪住讜讻谉

Rather, say that Rabbi 岣nina鈥檚 statement was with regard to this mishna (Gittin 65b): Initially the Sages would say: With regard to one who was taken out in a collar [kolar] to be executed and said: Write a bill of divorce for my wife, these people should write and give her the document. Although he did not explicitly say the word give, this is understood to have been his intention, in order to release her from the obligation to perform levirate marriage or 岣litza. They then said that this halakha applies even to one who sets sail and one who departs with a caravan to a distant place. A bill of divorce is given to his wife under these circumstances even if her husband said only: Write a bill of divorce for my wife. Rabbi Shimon Shezuri says: Even in the case of one who is dangerously ill who gives that instruction, they write the bill of divorce and give it to his wife.

讗讬 谞诪讬 讗讛讗 转专讜诪转 诪注砖专 砖诇 讚诪讗讬 砖讞讝专讛 诇诪拽讜诪讛 专讘讬 砖诪注讜谉 砖讝讜专讬 讗讜诪专 讗祝 讘讞讜诇 砖讜讗诇讜 讜讗讜讻诇讜 注诇 驻讬讜

Alternatively, Rabbi 岣nina鈥檚 statement was with regard to this halakha: In the case of teruma of the tithe of demai, which is separated from the produce received from an am ha鈥檃retz, who is suspected of not separating tithes properly, that returned to its original place, i.e., it became mixed with the produce from which it had been separated, Rabbi Shimon Shezuri says: In this situation, not only did the Sages permit one to ask the am ha鈥檃retz whether he had set aside his tithes in the proper manner and to rely on his response on Shabbat, a day when it is not permitted to separate tithes, but one may ask him and eat based on his statement even on a weekday.

讜讛讗 讗讬转诪专 注诇讛 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘讬 砖诪注讜谉 砖讝讜专讬 讘诪住讜讻谉 讜讘转专讜诪转 诪注砖专 砖诇 讚诪讗讬 讜讗诐 讗讬转讗 讛讜讗 谞诪讬 诇讬诪讗

The Gemara asks: But wasn鈥檛 it already stated with regard to those mishnayot that Rabbi Yo岣nan says: The halakha is in accordance with the opinion of Rabbi Shimon Shezuri in the case of one who is dangerously ill, and in the case of teruma of the tithe of demai? And if it is so that when Rabbi 岣nina said that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri he was referring to these mishnayot, then let Ravin bar 岣nnana also say along with Rabbi Yo岣nan that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri.

讗诇讗 讗讛讗 专讘讬 讬讜住讬 讘谉 讻讬驻专 讗讜诪专 诪砖讜诐 专讘讬 砖诪注讜谉 砖讝讜专讬 驻讜诇 讛诪爪专讬 砖讝专注讜 诇讝专注 诪拽爪转讜 讛砖专讬砖 诇驻谞讬 专讗砖 讛砖谞讛 讜诪拽爪转讜 讗讞专 专讗砖 讛砖谞讛 讗讬谉 转讜专诪讬谉 诪讝讛 注诇 讝讛 诇驻讬 砖讗讬谉 转讜专诪讬谉 讜诪注砖专讬谉 诇讗 诪谉 讛讞讚砖 注诇 讛讬砖谉 讜诇讗 诪谉 讛讬砖谉 注诇 讛讞讚砖

Rather, say that Rabbi 岣nina鈥檚 statement was made with regard to this halakha: Rabbi Yosei ben Keifar says in the name of Rabbi Shimon Shezuri: If one planted a cowpea plant for its seed, i.e., not to be eaten as a vegetable but for one to either eat or plant its seeds, and some of the plants took root before Rosh HaShana, while some of them took root only after Rosh HaShana, one may not separate teruma or tithes from this for that, as one may not separate teruma or tithes from the new crop for the old or from the old crop for the new.

讻讬爪讚 讬注砖讛 爪讜讘专 讙专谞讜 诇转讜讻讜 讜谞诪爪讗 转讜专诐 讜诪注砖专 诪谉 讛讞讚砖 砖讘讜 注诇 讛讞讚砖 砖讘讜 讜诪谉 讛讬砖谉 砖讘讜 注诇 讛讬砖谉 砖讘讜

How, then, shall one act so that he not err and set aside teruma and tithes incorrectly? It is difficult to know when the plants took root. He shall pile the entire stock onto his threshing floor, into the middle of it, mix the stock together, and then separate teruma and tithes; and consequently it will turn out that he has separated teruma and tithes from the new crop in the mixture for the new crop in it, and from the old crop in the mixture for the old crop in it.

讛讗 讗讬转诪专 注诇讛 讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻专讘讬 砖诪注讜谉 砖讝讜专讬 讜讗诐 讗讬转讗 讛讜讗 谞诪讬 诇讬诪讗

The Gemara asks: Wasn鈥檛 it already stated with regard to that baraita that Rabbi Shmuel bar Na岣ani says that Rabbi Yo岣nan says: The halakha is in accordance with the opinion of Rabbi Shimon Shezuri? And if it is so that when Rabbi 岣nina said that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri he was referring to this baraita, then let Ravin bar 岣nnana also say along with Rabbi Shmuel bar Na岣ani that the halakha is in accordance with the opinion of Rabbi Shimon Shezuri.

讗诇讗 讗诪专 专讘 驻驻讗 讗砖讬讚讛 专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 讗讬讬谉 专讘 驻驻讗 讗诪专

Rather, Rav Pappa said: Rabbi 岣nina鈥檚 statement was with regard to a chest. Rav Na岣an bar Yitz岣k said that it was with regard to wine. The Gemara elaborates: Rav Pappa said

Scroll To Top