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

Today's Daf Yomi

January 21, 2022 | 讬状讟 讘砖讘讟 转砖驻状讘

This month鈥檚 shiurim are dedicated by Efrat Arnold in loving memory of Joshua Carr, Yehoshua Aryeh Leib ben Yonatan Chaim and Malka Esther HaCohen.

This month's shiurim are dedicated by Tova and David Kestenbaum in honor of their children and grandchildren.

  • 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.

Moed Katan 9

Today鈥檚 daf is sponsored by Adina Polak in loving memory of Shlomit Bat Bessi.

Today鈥檚 daf is sponsored by Leah Goldford in loving memory of her mother-in-law, Joyce Goldford, Zissel Pessel Bat Eliyahu Mordechai Ha-levi on her 11th yahrzeit. 鈥淗er motto was: 鈥渋f you don’t have anything good to say, say nothing.” This wasn’t a mere expression but the way she lived her life. Always having something nice to say with her soft voice, mild manner and beautiful smile, no Lashon hara ever came out of her mouth. I miss her and hold the sweet memories of her in my heart. I hope I have internalized her lessons and passed them on to my children and grandchildren. May her neshama have an Aliya and her memory be for a blessing.鈥澛

Today鈥檚 daf is sponsored by Gabrielle & Daniel Altman in loving memory of Hon, Myriam Altman z鈥漧. 鈥淪he was a trailblazer for women鈥檚 equality, who would have been immensely proud of her 6 family members who are learning the Daf, and probably would have been learning it herself.鈥

Pictures

What is the source that one cannot mix two smachot? They try to derive it from the verses in Kings 1 Chapter 8 that describe the sanctification of the Temple that took place in the seven days before the holiday. The proof is rejected and in the end, they learn it from a different part of the verse. When the Temple was dedicated, they did not celebrate Yom Kippur that year. They permitted it based on a kal vachomer from Shabbat and the Tabernacle. Why couldn鈥檛 they have also fasted and also celebrated the Temple sanctification? From where do we derive that Shabbat is overridden by the Tabernacle? A different source is brought to prove that the sanctification of the Temple overrode Yom Kippur. How do we know that they didn’t celebrate Yom Kippur that year? How do we know that God approved of this? Why does the verse there describe all the good that God did for King David? When King Solomon tried to bring in the Ark, the gates of the Holy of Holies stick to each other and wouldn鈥檛 open? Only when he prayed and eventually asked for mercy on the merits of David, then the gates opened and it became clear that David was forgiven for his sin with Batsheva. Stories are told of students who went to be blessed by rabbis and received blessings that sounded more like curses, but in the end, others explained it to them in a positive manner. What types of makeup are women allowed to use on chol hamoed? Do the same rules apply to younger women and older women? The Gemara brings a braita that shows Rabbi Yehuda鈥檚 stringency regarding putting lime on one鈥檚 skin to be more limited than it appeared in the Mishna. Does Rabbi Yehuda really hold that one can do something now that is uncomfortable as long as on the holiday one will be happy from the results of that initial action? It seems to contradict his opinion elsewhere on a different topic. What types of depilatory creams did women use?

诪讜转专讬谉 诇讬砖讗 注专讘 讛专讙诇 拽砖讬讗 诇讻讜诇讛讜

are permitted to marry on the eve of the pilgrimage Festival. This poses a difficulty to all of the opinions, as a wedding celebration ordinarily extends for seven days, and the majority of the celebration will coincide with the Festival.

诇讗 拽砖讬讗 诇诪讗谉 讚讗诪专 诪砖讜诐 砖诪讞讛 注讬拽专 砖诪讞讛 讞讚 讬讜诪讗 讛讜讗

The Gemara answers: This is not difficult, as this baraita can be reconciled with all of the opinions. According to the one who said that one may not get married on the intermediate days of a Festival because of joy, i.e., because one must not mix one joy with another, or because one may not put aside the rejoicing of the Festival and occupy himself with rejoicing with his wife, this is not difficult, as the primary joy of a wedding is only one day, and after that, the joy of the wedding will not affect the joy of the Festival.

诇诪讗谉 讚讗诪专 诪砖讜诐 讟讬专讞讗 注讬拽专 讟讬专讞讗 讞讚 讬讜诪讗 讛讜讗 诇诪讗谉 讚讗诪专 诪砖讜诐 讘讬讟讜诇 驻专讬讛 讜专讘讬讛 诇讞讚 讬讜诪讗 诇讗 诪砖讛讬 讗讬谞讬砖 谞驻砖讬讛

And according to the one who said that one may not marry on the intermediate days of a Festival due to the excessive exertion that the wedding preparations demand, it is not difficult, as the primary exertion is only one day. After the wedding, excessive exertion is not required. And according to the one who said that the reason is due to the neglect of the mitzva to be fruitful and multiply, there is no room for concern: Since there is only one day, the eve of the Festival, when he can get married and save money on the feast, a man will not delay his wedding in order to get married then, lest some unforeseen circumstance arise that will prevent him from getting married on that day. Therefore, according to all the reasons offered, there is no need to prohibit weddings on the eve of a Festival.

讜讚讗讬谉 诪注专讘讬谉 砖诪讞讛 讘砖诪讞讛 诪谞诇谉 讚讻转讬讘 讜讬注砖 砖诇诪讛 讘注转 讛讛讬讗 讗转 讛讞讙 讜讻诇 讬砖专讗诇 注诪讜 拽讛诇 讙讚讜诇 诪诇讘讜讗 讞诪转 注讚 谞讞诇 诪爪专讬诐 [诇驻谞讬 讛壮 讗诇讛讬谞讜] 砖讘注转 讬诪讬诐 讜砖讘注转 讬诪讬诐 讗专讘注讛 注砖专 讬讜诐 讜讗诐 讗讬转讗 讚诪注专讘讬谉 砖诪讞讛 讘砖诪讞讛 讗讬讘注讬 诇讬讛 诇诪讬谞讟专 注讚 讛讞讙 讜诪讬注讘讚 砖讘注讛 诇讛讻讗 讜诇讛讻讗

搂 The Gemara asks: With regard to the principle that one may not mix one joy with another joy, from where do we derive it? The Gemara explains that the source is as it is written with regard to the dedication of the Temple: 鈥淪o Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance of Hamath to the Brook of Egypt, before the Lord our God, seven days and seven days, fourteen days鈥 (I聽Kings 8:65). And if it is so that one may in fact mix one joy with another joy, he should have waited until the festival of Sukkot, which was the second set of seven days, and made a feast of seven days for this and for that, i.e., for the dedication of the Temple and for the festival of Sukkot together. The fact that he did not do so indicates that one must not mix one joy with another.

讜讚诇诪讗 诪讬谞讟专 诇讗 谞讟专讬谞谉 讜讛讬讻讗 讚讗转专诪讬 注讘讚讬谞谉 讗讬讘注讬 诇讬讛 诇砖讬讜专讬 驻讜专转讗

The Gemara raises a question: Perhaps, however, it may be derived from here only that we may not delay a wedding to be on a Festival, just as King Solomon did not delay the Temple dedication to be on the Festival, but nevertheless, where it happens to occur that way, we may indeed prepare a feast to celebrate both occasions together. The Gemara answers: If this were permitted, Solomon should have left a small part of the Temple unfinished until the Festival, and thereby arranged for a joint celebration of the dedication of the Temple and the festival of Sukkot.

砖讬讜专讬 讘谞讬谉 讘讬转 讛诪拽讚砖 诇讗 诪砖讬讬专讬谞谉 讗讬讘注讬 诇讬讛 诇砖讬讜专讬 讘讗诪讛 讻诇讬讗 注讜专讘

The Gemara responds: One may not leave any part of the building of the Temple undone, as a mitzva should be completed as quickly as possible. The Gemara modifies its previous opinion: Solomon should have left the cubit-wide plates with spikes, which were designed to eliminate the ravens, unfinished. The roof of the Temple was fitted with sharp metal spikes to deter the ravens, who were attracted by the smell of the sacrificial meat, from perching there. Although this was not considered a part of the building itself, delaying its installation would have allowed Solomon to delay the celebration of the Temple dedication.

讗诪讛 讻诇讬讗 注讜专讘 爪讜专讱 讘谞讬谉 讛讘讬转 讛讜讗 讗诇讗 诪讚诪讬讬转专 拽专讗 诪讻讚讬 讻转讬讘 讗专讘注讛 注砖专 讬讜诐 砖讘注转 讬诪讬诐 讜砖讘注转 讬诪讬诐 诇诪讛 诇讬 砖诪注 诪讬谞讛 讛谞讬 诇讞讜讚 讜讛谞讬 诇讞讜讚

The Gemara rejects this opinion as well: The cubit-wide plates with spikes to eliminate the ravens was a necessary element in the building of the Temple, and consequently Solomon could not delay its construction either. Rather, the proof is from the redundancy in the verse. Since it is written 鈥渇ourteen days,鈥 why do I need the verse to specify 鈥渟even days and seven days鈥? Learn from it that these seven days of celebrating the Temple dedication must be discrete, and similarly, these seven days of celebrating the Festival must be discrete, due to the principle that one may not mix one joy with another.

讗诪专 专讘讬 驻专谞讱 讗诪专 专讘讬 讬讜讞谞谉 讗讜转讛 砖谞讛 诇讗 注砖讜 讬砖专讗诇 讗转 讬讜诐 讛讻驻讜专讬诐 讜讛讬讜 讚讜讗讙讬诐 讜讗讜诪专讬诐 砖诪讗 谞转讞讬讬讘讜 砖讜谞讗讬讛谉 砖诇 讬砖专讗诇 讻诇讬讬讛 讬爪转讛 讘转 拽讜诇 讜讗诪专讛 诇讛诐 讻讜诇讻诐 诪讝讜诪谞讬谉 诇讞讬讬 讛注讜诇诐 讛讘讗

搂 Apropos the discussion of the celebration at Solomon鈥檚 dedication of the Temple, the Gemara relates that Rabbi Parnakh said that Rabbi Yo岣nan said: That year, the Jewish people did not observe Yom Kippur, as the seven-day celebration of the dedication of the Temple coincided with Yom Kippur and all seven days were celebrated with feasting. And the people were worried and said: Perhaps the enemies of the Jewish people, a euphemism for the Jewish people themselves, have become liable to be destroyed for the transgression of eating on Yom Kippur, which is punishable by karet. A Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come.

诪讗讬 讚专讜砖 讗诪专讜 拽诇 讜讞讜诪专 讜诪讛 诪砖讻谉 砖讗讬谉 拽讚讜砖转讜 拽讚讜砖转 注讜诇诐 讜拽专讘谉 讬讞讬讚 讚讜讞讛 砖讘转 讚讗讬住讜专 住拽讬诇讛 诪拽讚砖 讚拽讚讜砖转讜 拽讚讜砖转 注讜诇诐 讜拽专讘谉 爪讘讜专 讜讬讜诐 讛讻驻讜专讬诐 讚注谞讜砖 讻专转 诇讗 讻诇 砖讻谉

The Gemara asks: What derivation led them to conclude that it was permitted for them to eat on Yom Kippur? The Gemara explains that they based their ruling on an a fortiori inference: If at the dedication of the Tabernacle, whose sanctity is not a permanent sanctity, an individual鈥檚 offering, i.e., an offering of one of the tribal princes, overrides the prohibition of Shabbat, as the princes鈥 offerings were brought every day including Shabbat despite the attendant transgression of a prohibition that is punishable by stoning; then with regard to the dedication of the Temple, whose sanctity is a permanent sanctity and the offerings brought there were communal offerings, is it not all the more so clear that the dedication of the Temple overrides the prohibition of Yom Kippur, a violation that is punishable by the less severe punishment of karet?

讗诇讗 讗诪讗讬 讛讬讜 讚讜讗讙讬诐 讛转诐 爪讜专讱 讙讘讜讛 讛讻讗 爪讜专讱 讛讚讬讜讟 讛讻讗 谞诪讬 诪讬注讘讚 诇讬注讘讚讜 诪讬讻诇 诇讗 谞讬讻诇讜 讜诇讗 诇讬砖转讜 讗讬谉 砖诪讞讛 讘诇讗 讗讻讬诇讛 讜砖转讬讛

The Gemara asks: But if they had firm basis for their behavior, why were they worried? The Gemara answers that one can refute this a fortiori inference as follows: There, at the dedication of the Tabernacle, Shabbat was desecrated only for the necessities of the Temple service to God on High, i.e., by sacrificing offerings. Here, at the dedication of the Temple, they desecrated Yom Kippur by eating and drinking, which was for the need of common mortals. Based on this distinction the Gemara suggests: Here too, at the dedication of the Temple they should have performed the rites of the sacrificial offerings and they should not have eaten or drunk. The Gemara answers: There is no complete rejoicing without eating and drinking.

讜诪砖讻谉 讚讚讞讬 砖讘转 诪谞诇谉 讗讬诇讬诪讗 诪讚讻转讬讘 讘讬讜诐 讛专讗砖讜谉 讜讘讬讜诐 讛砖讘讬注讬 讚诇诪讗 砖讘讬注讬 诇拽专讘谞讜转 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 拽专讗 讘讬讜诐 注砖转讬 注砖专 讬讜诐 诪讛 讬讜诐 讻讜诇讜 专爪讜祝 讗祝 注砖转讬 注砖专 讻讜诇谉 专爪讜驻讬谉

With regard to the proof itself, the Gemara asks: And from where do we derive that the offerings brought at the dedication of the Tabernacle overrode Shabbat? If we say it is as it is written with regard to the offerings brought by the tribal princes: 鈥淥n the first day鈥 (Numbers 7:12) and 鈥渙n the seventh day鈥 (Numbers 7:48), this is not a conclusive proof, as perhaps this refers not to the seventh day of the week but to the seventh day of sacrificial offerings. Perhaps they skipped Shabbat and did not sacrifice offerings connected to the dedication of the Tabernacle on that day. Rav Na岣an bar Yitz岣k said: The verse also states: 鈥淥n the day of the eleventh day鈥 (Numbers 7:72). The repetition of the word day indicates that just as a day is all one continuous period of time, so too, the eleven days were all one continuous period of time, with no break in the middle, even for Shabbat.

讜讚诇诪讗 讬诪讬诐 讛专讗讜讬讬谉 讻转讬讘 拽专讗 讗讞专讬谞讗 讘讬讜诐 砖谞讬诐 注砖专 讬讜诐 诪讛 讬讜诐 讻讜诇讜 专爪讜祝 讗祝 砖谞讬诐 注砖专 讬讜诐 讻讜诇谉 专爪讜驻讬谉

The Gemara asks: But perhaps this refers only to days that are fit for an individual鈥檚 offerings, i.e., the offerings were sacrificed on eleven consecutive days that were suitable for sacrificing the offerings of an individual, but not on Shabbat. The Gemara answers: In another verse it is written: 鈥淥n the day of the twelfth day鈥 (Numbers 7:78), indicating that just as a day is all one continuous period of time, so too, the twelve days were all one continuous period of time.

讜讚诇诪讗 讛讻讗 谞诪讬 讬诪讬诐 讛专讗讜讬讬谉 讗诐 讻谉 转专讬 拽专讗讬 诇诪讛 诇讬

The Gemara asks again: But perhaps here too this is referring to days that are fit for sacrificing the offerings of an individual? The Gemara rejects this opinion: If so, why do I need two verses, the verse with regard to the eleventh day and the verse with regard to the twelfth day, to teach the same principle? The fact that the Torah uses repetitive phraseology in both verses indicates that all the days were consecutive, without a break for Shabbat.

讜诪拽讚砖 讚讚讜讞讛 讬讜诐 讛讻驻讜专讬诐 诪谞诇谉 讗讬诇讬诪讗 诪讚讻转讬讘 讗专讘注讛 注砖专 讬讜诐 讜讚诇诪讗 讬诪讬诐 讛专讗讜讬讬谉 讙诪专 讬讜诐 讬讜诐 诪讛转诐

The Gemara asks: And from where do we derive that the feasting at the time of the dedication of the Temple overrides Yom Kippur, so that the people did not have to fast? If we say it is derived from that which is written: Fourteen days, perhaps this is referring to days that are fit for feasting, to the exclusion of Yom Kippur. The Gemara answers: This is derived by means of a verbal analogy between the word 鈥渄ay鈥 mentioned in this context and the word 鈥渄ay鈥 mentioned there, with regard to the dedication of the Tabernacle. Just as there the days were consecutive, without a break for Shabbat, so too here, the days were consecutive, without a break for Yom Kippur.

讬爪转讛 讘转 拽讜诇 讜讗诪专讛 诇讛诐 讻讜诇讻诐 诪讝讜诪谞讬谉 诇讞讬讬 讛注讜诇诐 讛讘讗 讜诪谞诇谉 讚讗讞讬诇 诇讛讜 讚转谞讬 转讞诇讬驻讗 讘讬讜诐 讛砖诪讬谞讬 砖诇讞 讗转 讛注诐 讜讬讘专讻讜 讗转 讛诪诇讱 讜讬诇讻讜 诇讗讛诇讬讛诐 砖诪讞讬诐 讜讟讜讘讬 诇讘 注诇 讻诇 讛讟讜讘讛 讗砖专 注砖讛 讛壮 诇讚讜讚 注讘讚讜 讜诇讬砖专讗诇 注诪讜

It was stated above that a Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come. The Gemara asks: And from where do we derive that God pardoned them for this sin? The Gemara answers: The Sage Ta岣ifa taught in a baraita that the verse states: 鈥淥n the eighth day he sent the people away, and they blessed the king, and went to their tents joyful and glad of heart for all the goodness that the Lord had done for David His servant and for Israel His people鈥 (I聽Kings 8:66).

诇讗讛诇讬讛诐 砖讛诇讻讜 讜诪爪讗讜 谞砖讬讛诐 讘讟讛专讛 砖诪讞讬诐 砖谞讛谞讜 诪讝讬讜 讛砖讻讬谞讛 讜讟讜讘讬 诇讘 砖讻诇 讗讞讚 讜讗讞讚 谞转注讘专讛 讗砖转讜 讘讘谉 讝讻专 注诇 讻诇 讛讟讜讘讛 砖讬爪转讛 讘转 拽讜诇 讜讗诪专讛 诇讛诐 讻讜诇讻诐 诪讝讜诪谞讬谉 诇讞讬讬 讛注讜诇诐 讛讘讗

This verse may be expounded as follows: The words 鈥渢o their tents鈥 indicate that they went and found their wives in a state of purity, as the terms tent and house often denote one鈥檚 wife. The term 鈥渏oyful鈥 is referring to the fact they had enjoyed the splendor of the Divine Presence, as there was a revelation of the Divine Presence when the offerings were sacrificed in the Temple. The phrase 鈥渁nd glad of heart鈥 refers to the fact that each of their wives conceived a male child. The words 鈥渇or all the goodness鈥 indicate that a Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come, which is the ultimate good.

诇讚讜讚 注讘讚讜 讜诇讬砖专讗诇 注诪讜 讘砖诇诪讗 诇讬砖专讗诇 注诪讜 讚讗讞讬诇 诇讛讜 注讜谉 讬讜诐 讛讻驻讜专讬诐 讗诇讗 诇讚讜讚 注讘讚讜 诪讗讬 讛讬讗

The aforementioned verse stated: 鈥淔or all the goodness that the Lord had done for David His servant and for Israel His people.鈥 The Gemara asks: Granted, when the verse mentions the goodness that God did for Israel His people, this is referring to the fact that He pardoned them the sin of eating on Yom Kippur that year; but what is the goodness that God performed for David His servant?

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讘砖注讛 砖讘讬拽砖 砖诇诪讛 诇讛讻谞讬住 讗专讜谉 诇诪拽讚砖 讚讘拽讜 砖注专讬诐 讝讛 诇讝讛 讗诪专 砖诇诪讛 注砖专讬诐 讜讗专讘注 专谞谞讜转 讜诇讗 谞注谞讛 驻转讞 讜讗诪专 砖讗讜 砖注专讬诐 专讗砖讬讻诐 讜讙讜壮 讜诇讗 谞注谞讛

Rav Yehuda said that Rav said: When Solomon sought to bring the Ark into the Temple the gates clung together and could not be opened. Solomon uttered twenty-four songs of praise, and his prayer was not answered. He began and said: 鈥淟ift up your heads, O you gates, and be lifted up, you everlasting doors; and the King of glory shall come in鈥 (Psalms 24:7), but once again his prayer was not answered, and the Temple gates remained closed.

讻讬讜谉 砖讗诪专 讛壮 讗诇讛讬诐 讗诇 转砖讘 驻谞讬 诪砖讬讞讱 讝讻专讛 诇讞住讚讬 讚讜讚 注讘讚讱 诪讬讚 谞注谞讛 讘讗讜转讛 砖注讛 谞讛驻讻讜 驻谞讬 砖讜谞讗讬 讚讜讚 讻砖讜诇讬 拽讚讬专讛 讜讬讚注讜 讛讻诇 砖诪讞诇 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 注诇 讗讜转讜 注讜谉

Once he said: 鈥淣ow therefore arise, O Lord God, into your resting place, You, and the Ark of Your strength; Let your priests, O Lord God, be clothed with victory and let Your pious ones rejoice in goodness. O Lord God, do not turn away the face of Your anointed; remember the faithful love of David Your servant鈥 (II聽Chronicles 6:41鈥42), he was immediately answered. At that moment the faces of David鈥檚 enemies turned dark like the charred bottom of a pot, and all knew that the Holy One, Blessed be He, forgave him for that sin involving Bathsheba, as they saw that it was only in his merit that the gates of the Temple opened.

专讘讬 讬讜谞转谉 讘谉 注住诪讬讬 讜专讘讬 讬讛讜讚讛 讘谉 讙专讬诐 转谞讜 驻专砖转 谞讚专讬诐 讘讬 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讗讬驻讟讜专 诪讬谞讬讛 讘讗讜专转讗 诇爪驻专讗 讛讚讜专 讜拽讗 诪驻讟专讬 诪讬谞讬讛 讗诪专 诇讛讜 讜诇讗讜 讗讬驻讟专讬转讜 诪讬谞讬 讘讗讜专转讗

The Gemara relates that Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, studied the portion dealing with oaths in the study hall of Rabbi Shimon ben Yo岣i. After completing their studies, the disciples took leave of their master in the evening, but did not yet leave the city. In the morning they went back and took leave of him a second time. He said to them: Did you not already take leave of me yesterday in the evening?

讗诪专讜 诇讬讛 诇诪讚转谞讜 专讘讬谞讜 转诇诪讬讚 砖谞驻讟专 诪专讘讜 讜诇谉 讘讗讜转讛 讛注讬专 爪专讬讱 诇讬驻讟专 诪诪谞讜 驻注诐 讗讞专转 砖谞讗诪专 讘讬讜诐 讛砖诪讬谞讬 砖诇讞 讗转 讛注诐 讜讬讘专讻讜 讗转 讛诪诇讱 讜讻转讬讘 讜讘讬讜诐 注砖专讬诐 讜砖诇砖讛 诇讞讚砖 讛砖讘讬注讬 砖诇讞 讗转 讛注诐

They said to him: You have taught us, our teacher, that a disciple who takes leave of his teacher and then stays overnight in the same city must take leave of him an additional time, as it is stated at the conclusion of the dedication of the Temple: 鈥淥n the eighth day he sent the people away, and they blessed the king鈥 (I聽Kings 8:66), and elsewhere it is written: 鈥淎nd on the twenty-third day of the seventh month he sent the people away鈥 (II聽Chronicles 7:10). The eighth day in the verse is referring to the Eighth Day of Assembly, the twenty-second of the month of Tishrei, yet it says that he sent the people away on the next day, the twenty-third of the month.

讗诇讗 诪讻讗谉 诇转诇诪讬讚 讛谞驻讟专 诪专讘讜 讜诇谉 讘讗讜转讛 讛注讬专 爪专讬讱 诇讬驻讟专 诪诪谞讜 驻注诐 讗讞专转

Rather, it can be derived from here that a disciple who takes leave of his teacher and then stays overnight in the same city must take leave of him an additional time, just as the Jewish people took leave of Solomon an additional time on the day after the Festival, on the twenty-third of Tishrei.

讗诪专 诇讬讛 诇讘专讬讛 讘谞讬 讗讚诐 讛诇诇讜 讗谞砖讬诐 砖诇 爪讜专讛 讛诐 讝讬诇 讙讘讬讛讜谉 讚诇讬讘专讻讜讱 讗讝诇 讗砖讻讞讬谞讛讜 讚拽讗 专诪讜 拽专讗讬 讗讛讚讚讬 讻转讬讘 驻诇住 诪注讙诇 专讙诇讱 讜讻诇 讚专讻讬讱 讬讻讜谞讜 讜讻转讬讘 讗讜专讞 讞讬讬诐 驻谉 转驻诇住

Rabbi Shimon ben Yo岣i said to his son: These two people, Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, are men of noble form [tzura] i.e., wise and learned individuals; go to them so that they will bless you. He went and found them deep in discussion, raising apparent contradictions between verses as follows: It is written: 鈥淢ake level the path of your feet, and let all your ways be established鈥 (Proverbs 4:26), indicating that when one has the opportunity to perform more than one mitzva, he must evaluate which of them is most important. And elsewhere it is written: 鈥淟est you level out the path of life,鈥 (Proverbs 5:6), indicating that one must perform each mitzva as the opportunity arises, without considering its relative importance.

诇讗 拽砖讬讗 讻讗谉 讘诪爪讜讛 砖讗驻砖专 诇注砖讜转讛 注诇 讬讚讬 讗讞专讬诐

They explained that it is not difficult: Here, in the first verse cited above, it is discussing a mitzva that can be done by others, and therefore one must consider what is most worthwhile for him to perform himself and what he will leave to others.

讻讗谉 讘诪爪讜讛 砖讗讬 讗驻砖专 诇注砖讜转讛 注诇 讬讚讬 讗讞专讬诐

There, in the other verse, it is referring to a mitzva that cannot be done by others, and therefore, one must not consider its relative importance, but rather do it immediately.

讛讚专 讬转讘讬 讜拽讗 诪讘注讬 诇讛讜 讻转讬讘 讬拽专讛 讛讬讗 诪驻谞讬谞讬诐 讜讻诇 讞驻爪讬讱 诇讗 讬砖讜讜 讘讛 讛讗 讞驻爪讬 砖诪讬诐 讬砖讜讜 讘讛 讜讻转讬讘 讻诇 讞驻爪讬诐 诇讗 讬砖讜讜 讘讛 讚讗驻讬诇讜 讞驻爪讬 砖诪讬诐 诇讗 讬砖讜讜 讘讛

The two scholars, Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, once again sat and raised the following dilemma: In one place it is written in praise of the Torah: 鈥淪he is more precious than rubies; and all of your desires are not to be compared to her鈥 (Proverbs 3:15). One can infer from here that all human desires cannot be compared to the Torah, but the desires of Heaven, i.e., mitzvot, can indeed be compared to her. And elsewhere it is written: 鈥淔or wisdom is better than rubies; and all the things that may be desired are not to be compared to it鈥 (Proverbs 8:11), which indicates that even mitzvot cannot be compared to the Torah.

讻讗谉 讘诪爪讜讛 砖讗驻砖专 诇注砖讜转讛 注诇 讬讚讬 讗讞专讬诐 讻讗谉 讘诪爪讜讛 砖讗讬 讗驻砖专 诇注砖讜转讛 注诇 讬讚讬 讗讞专讬诐

They resolved this contradiction by stating that here, in the second verse, it is discussing a mitzva that can be done by others. In that case, even mitzvot cannot be compared to the Torah, and accordingly, one who is engaged in Torah study should not interrupt his studies in order to perform another mitzva. However, there, in the first verse, it is discussing a mitzva that cannot be done by others. In that case Torah study is not more important than the mitzva, and one should interrupt his studies in order to perform the mitzva.

讗诪专讜 诇讬讛 诪讗讬 讘注讬转 讛讻讗 讗诪专 诇讛讜 讚讗诪专 诇讬 讗讘讗 讝讬诇 讙讘讬讬讛讜 讚诇讬讘专讻讜讱 讗诪专讜 诇讬讛 讬讛讗 专注讜讗 讚转讝专注 讜诇讗 转讞爪讚 转注讬讬诇 讜诇讗 转讬驻讜拽 转讬驻讜拽 讜诇讗 转注讬讬诇 诇讬讞专讜讘 讘讬转讱 讜诇讬转讜讘 讗讜砖驻讬讝讱 诇讘诇讘诇 驻转讜专讱 讜诇讗 转讞讝讬 砖转讗 讞讚转讗

When Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, noticed Rabbi Shimon ben Yo岣i鈥檚 son, they said to him: What do you want here? He said to them: Father told me: Go to them so that they should bless you. They said to him as follows: May it be God鈥檚 will that you should sow and not reap, that you should bring in and not take out, that you should take out and not bring in, that your house should be destroyed and your lodging place should be inhabited, that your table should become confused, and that you should not see a new year.

讻讬 讗转讗 诇讙讘讬 讗讘讜讛 讗诪专 诇讬讛 诇讗 诪讘注讬讗 讚讘专讜讻讬 诇讗 讘讬专讻谉 讗讘诇 爪注讜专讬 爪注讜专谉 讗诪专 诇讬讛 诪讗讬 讗诪专讜 诇讱 讛讻讬 讜讛讻讬 讗诪专讜 诇讬 讗诪专 诇讬讛 讛谞讱 讻讜诇讛讜 讘专讻转讗 谞讬谞讛讜 转讝专注 讜诇讗 转讞爪讚 转讜诇讬讚 讘谞讬诐 讜诇讗 讬诪讜转讜 转注讬讬诇 讜诇讗 转讬驻讜拽 转注讬讬诇 讻诇转讗 讜诇讗 诇讬诪讜转讜 讘谞讱 讚诇讬驻拽讜谉 转讬驻讜拽 讜诇讗 转注讬讬诇 转讜诇讬讚 讘谞转讗 讜诇讗 讬诪讜转讜 讙讜讘专讬讬讛讜 讜诇讬讛讚专讜 诇讜转讬讱

When he came back to his father, he said to him: Not only did they not bless me, but they even caused me pain with their negative words. His father said to him: What exactly did they say to you? He answered: They said to me such and such. Rabbi Shimon ben Yo岣i said to his son: These are all blessings, uttered in a cryptic manner, and this is what they meant: When they said that you should sow and not reap they meant that you should bear sons and they should not die. Their statement that you should bring in and not take out means that you should bring in brides for your sons and your sons should not die, which would cause their wives to leave. When they said you should take out and not bring in they meant that you should have daughters and their husbands should not die, which would cause your daughters to return to you.

诇讬讞专讜讘 讘讬转讱 讜诇讬转讜讘 讗讜砖驻讬讝讱 讚讛讗讬 注诇诪讗 讗讜砖驻讬讝讱 讜讛讛讬讗 注诇诪讗 讘讬转讗 讚讻转讬讘 拽专讘诐 讘转讬诪讜 诇注讜诇诐 讗诇 转拽专讬 拽专讘诐 讗诇讗 拽讘专诐

When they said that your house should be destroyed and your lodging place should be inhabited, this should be interpreted allegorically. As this world is compared to your lodging place, and the World-to-Come is compared to your house, as it is written: 鈥淭heir inward thought [kirbam], is that their houses shall continue forever鈥 (Psalms 49:12), and the Sages said: Do not read it as 鈥渢heir inward thought [kirbam]鈥; rather read it as their graves [kivram]. According to this reading, one鈥檚 grave is considered his permanent house. The Sages gave Rabbi Shimon ben Yo岣i鈥檚 son a blessing that he should dwell in his temporary home rather than his permanent home, i.e., he should live a long life.

诇讘诇讘诇 驻转讜专讱 讘讘谞讬 讜讘谞转讗 讜诇讗 转讬讞讝讬 砖转讗 讞讚转讗 讚诇讗 转诪讜转 讗谞转讱 讜诇讗 转谞住讘 讗讬谞转转讗 讗讞专讬转讬

When they said that your table should become confused, they meant that you should be blessed with many sons and daughters, so that there will be noise and confusion at your table. When they said that you should not see a new year, they meant your wife should not die and as a result you should not have to marry another woman, about which it says: 鈥淲hen a man has taken a new wife, he shall not go out to war, neither shall he be charged with any business; he shall be free at home for one year鈥 (Deuteronomy 24:5).

专讘讬 砖诪注讜谉 讘谉 讞诇驻转讗 讗驻讟专 诪讬谞讬讛 讚专讘 讗诪专 诇讬讛 讗讘讜讛 讝讬诇 诇讙讘讬讛 讚诇讬讘专讻讱 讗诪专 诇讬讛 讬讛讗 专注讜讗 讚诇讗 转讘讬讬砖 讜诇讗 转转讘讬讬砖 讗转讗 讙讘讬 讗讘讜讛 讗诪专 诇讬讛 诪讗讬 讗诪专 诇讱 讗诪专 诇讬讛 诪讬诇讬谉 讘注诇诪讗 讛讜讗 讚讗诪专 诇讬

Apropos a blessing with an obscure meaning, the Gemara relates: Rabbi Shimon ben 岣lafta took leave of Rav. His father said to him: Go to him so that he should bless you. When Rabbi Shimon ben 岣lafta returned to him for a blessing, Rav said to him: May it be God鈥檚 will that you should not shame others and that you should not feel ashamed. He came home to his father, who said to him: What did he say to you? He said to him: Mere words he said to me, i.e., he did not say anything of significance.

讗诪专 诇讬讛 讘专讻讱 讘专讻转讗 讚讘专讻谉 拽讜讚砖讗 讘专讬讱 讛讜讗 诇讬砖专讗诇 讜转谞讗 讘讛 讚讻转讬讘 讜讗讻诇转诐 讗讻讜诇 讜砖讘讜注 讜讛诇诇转诐 讜讙讜壮 讜诇讗 讬讘讜砖讜 注诪讬 诇注讜诇诐 讜讬讚注转诐 讻讬 讘拽专讘 讬砖专讗诇 讗谞讬 讜讙讜壮 讜诇讗 讬讘讜砖讜 注诪讬 诇注讜诇诐

After Rabbi Shimon ben 岣lafta repeated what Rav had said, his father said to him: He blessed you with the blessing with which the Holy One, Blessed be He, blessed Israel and then repeated the blessing, indicating that is a very great blessing, as it is written: 鈥淎nd you shall eat in plenty, and be satisfied, and praise the Name of the Lord your God, who has dealt wondrously with you; and My people shall never be ashamed. And you shall know that I am in the midst of Israel, and that I am the Lord your God, and there is none else; and My people shall never be ashamed鈥 (Joel 2:26鈥27).

讜注讜砖讛 讗砖讛 转讻砖讬讟讬讛 转谞讜 专讘谞谉 讗诇讜 讛谉 转讻砖讬讟讬 谞砖讬诐 讻讜讞诇转 讜驻讜拽住转 讜诪注讘讬专讛 住专拽 注诇 驻谞讬讛 讜讗讬讻讗 讚讗诪专讬 诪注讘专转 住专拽 注诇 驻谞讬讛 砖诇 诪讟讛

搂 It was taught in the mishna: And a woman may engage in all of her usual cosmetic treatments on the intermediate days of a Festival. The Sages taught in a baraita: These are the cosmetic treatments of women that are permitted: She may paint her eyelids, she may remove unwanted hair [pokeset], and she may put rouge on her face. And some say: She may pass a comb over her lower face, i.e., she may remove the hair from her pubic area.

讚讘讬转讛讜 讚专讘 讞住讚讗 诪拽砖讟讗 讘讗谞驻讬 讻诇转讛 讬转讬讘 专讘 讛讜谞讗 讘专 讞讬谞谞讗 拽诪讬讛 讚专讘 讞住讚讗 讜讬转讬讘 讜拽讗诪专 诇讗 砖谞讜 讗诇讗 讬诇讚讛 讗讘诇 讝拽谞讛 诇讗

The Gemara relates that Rav 岣sda鈥檚 wife would adorn herself on the intermediate days of a Festival in the presence of her daughter-in-law, i.e., when she already had a married son. Rav Huna bar 岣nnana sat before Rav 岣sda, and he sat and said: They taught only that a woman is permitted to engage in cosmetic treatments on the intermediate days of a Festival only with regard to a young woman, as such treatments bring her joy, but in the case of an old woman, no, the treatments are not permitted, as she does not need them.

讗诪专 诇讬讛 讛讗诇讛讬诐 讗驻讬诇讜 讗诪讱 讜讗驻讬诇讜 讗讬诪讗 讚讗讬诪讱 讜讗驻讬诇讜 注讜诪讚转 注诇 拽讘专讛 讚讗诪专讬 讗讬谞砖讬 讘转 砖讬转讬谉 讻讘转 砖讬转 诇拽诇 讟讘诇讗 专讛讟讗

Rav 岣sda said to him: By God! Even your mother, and even your mother鈥檚 mother, and even a woman so old that she is standing at the edge of her grave are all permitted to adorn themselves. As people say in the popular adage: A woman of sixty years, like one of six, runs at the sound of the timbrel [tavla], implying that women of all ages are young in spirit; since they all take pleasure in their adornments, they are allowed to adorn themselves, regardless of age.

专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 转住讜讚 转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讗砖讛 诇讗 转住讜讚 诪驻谞讬 砖谞讬讜讜诇 讛讜讗 诇讛 讜诪讜讚讛 专讘讬 讬讛讜讚讛 讘住讬讚 砖讬讻讜诇讛 诇拽驻诇讜 讘诪讜注讚 砖讟讜驻诇转讜 讘诪讜注讚 砖讗祝 注诇 驻讬 砖诪爪讬专讛 讛讬讗 注讻砖讬讜 砖诪讞讛 讛讬讗 诇讗讞专 讝诪谉

搂 It was taught in the mishna that Rabbi Yehuda says: She may not apply lime to her skin because it renders her temporarily unattractive and she will be distressed during the Festival. It is taught in a baraita: Rabbi Yehuda says: A woman may not apply lime to her skin on the intermediate days of a Festival because it is temporarily a disgrace to her, as she appears unattractive until it is peeled off. But Rabbi Yehuda concedes that with regard to lime that she can peel off during the Festival, she may apply it on the intermediate days of the Festival, as even though she is distressed now, as the lime renders her appearance unattractive, she will be happy afterward, when the lime is removed and she sees the results.

讜诪讬 讗讬转 诇讬讛 诇专讘讬 讬讛讜讚讛 讛讗讬 住讘专讗 讜讛转谞谉

The Gemara asks: But does Rabbi Yehuda accept this reasoning that it is permitted, despite the fact that it causes distress, because it will cause joy later? Didn鈥檛 we learn elsewhere in a mishna (Avoda Zara 2a): On the three days before the holidays of idolaters, it is prohibited to do business with them, so as not to cause them to thank their idols for their success. Similarly, it is prohibited on these days to lend to them, to borrow from them, to repay a debt to them, or even to collect a debt from them.

专讘讬 讬讛讜讚讛 讗讜诪专 谞驻专注讬谉 诪讛谉 诪驻谞讬 砖诪爪专 讗诪专讜 诇讜 讗祝 注诇 驻讬 砖诪爪专 注讻砖讬讜 砖诪讞 讛讜讗 诇讗讞专 讝诪谉

Rabbi Yehuda says: One may collect a debt from them during this period, due to the fact that the gentile is distressed when he makes the payment. The Rabbis said to him: Even though he is distressed now, he will be happy afterward, as he is relieved of the debt, and therefore, it is prohibited to collect a debt from him during the three days before his holiday. In this mishna, Rabbi Yehuda considers only the immediate distress and does not consider the joy that will be experienced after some time.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讛谞讞 诇讛诇讻讜转 诪讜注讚 讚讻讜诇讛讜 诪爪专 注讻砖讬讜 讜砖诪讞 诇讗讞专 讝诪谉 谞讬谞讛讜

Rav Na岣an bar Yitz岣k said: Leave aside the halakhot governing a Festival, which cannot be compared to other areas, as all of the labors that are permitted on a Festival are permitted because even though one is distressed by them now, he will be happy about them afterward. For example, cooking and baking are permitted even though preparing food involves effort and trouble, because eating the food after it is prepared provides pleasure and enjoyment.

专讘讬谞讗 讗诪专 讙讜讬 诇注谞讬谉 驻专注讜谉 诇注讜诇诐 诪爪专

Ravina said a different explanation: According to Rabbi Yehuda, with regard to repaying a debt, a gentile is always distressed, even after he repays a debt. However, in general, even Rabbi Yehuda accepts the principle of taking into account the joy that will be experienced at a later time.

讗诪专 专讘 讬讛讜讚讛 讘谞讜转 讬砖专讗诇 砖讛讙讬注讜 诇驻讬专拽谉 讜诇讗 讛讙讬注讜 诇砖谞讬诐 注谞讬讜转 讟讜驻诇讜转 讗讜转谉 讘住讬讚 注砖讬专讜转 讟讜驻诇讜转 讗讜转谉 讘住讜诇转 讘谞讜转 诪诇讻讬诐 讘砖诪谉 讛诪讜专 砖谞讗诪专 砖砖讛 讞讚砖讬诐 讘砖诪谉 讛诪讜专

With regard to applying lime to one鈥檚 body, Rav Yehuda said: The daughters of Israel who reached physical maturity, but had not yet reached the age of majority, i.e., girls that were less than twelve years of age, and therefore embarrassed by their precocious physical development, would seek to remove the excess hair from their bodies. The poor among them would smear their skin with lime in order to remove the hair. The wealthy ones would smear themselves with fine flour for this purpose, and the daughters of kings would smear themselves with shemen hamor. As it is stated with regard to the women who were brought to King Ahasuerus: 鈥淪ix months with shemen hamor (Esther 2:12).

诪讗讬 砖诪谉 讛诪讜专 专讘 讛讜谞讗 讘专 讞讬讬讗 讗诪专 住讟讻转 专讘 讬专诪讬讛 讘专 讗诪讬 讗诪专 砖诪谉 讝讬转 砖诇讗 讛讘讬讗 砖诇讬砖

The Gemara asks: What is shemen hamor? Rav Huna bar 岣yya said: This is the perfume called setaket. Rav Yirmeya bar Ami said: It is olive oil extracted from an olive that has not yet reached one-third of its growth; the acidic oil is effective as a depilatory.

转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讗谞驻讬拽讬谞讜谉 砖诪谉 讝讬转 砖诇讗 讛讘讬讗 砖诇讬砖 讜诇诪讛 住讻讬谉 讗讜转讜 砖诪砖讬专 讗转 讛砖注专 讜诪注讚谉 讗转 讛讘砖专

It is taught in a baraita that Rabbi Yehuda says: Wherever the Mishna mentions anpikinon, it is referring to olive oil from an olive that has not yet reached one-third of its growth. And why do women spread it on the body? It is due to the fact that it removes the hair and pampers the skin.

专讘 讘讬讘讬 讛讜讛 诇讬讛 讘专转讗 讟驻诇讛 讗讘专 讗讘专 砖拽诇 讘讛 讗专讘注 诪讗讛 讝讜讝讬 讛讜讛 讛讛讜讗 讙讜讬 讘砖讘讘讜转讬讛 讚讛讜讛 诇讬讛 讘专转讗 讟驻诇讛 讘讞讚 讝诪谞讗 讜诪转讛 讗诪专 拽讟诇讗 讘讬讘讬 诇讘专转讬 讗诪专 专讘 谞讞诪谉 专讘 讘讬讘讬 讚砖转讬 砖讬讻专讗 讘注讬讬谉 讘谞转讬讛 讟驻诇讗 讗谞谉 讚诇讗 砖转讬谞谉 砖讬讻专讗 诇讗 讘注讬讬谉 讘谞转讬谉 讟驻诇讗

It was related that Rav Beivai had a daughter, and he spread lime on her limb by limb, which caused her hair to fall out and her skin to whiten. She became so beautiful that when marrying her off, he took four hundred dinars for her. There was a certain gentile in his neighborhood who also had a daughter and wanted to do this as well. He spread her entire body with lime all at once, and she died. That gentile said: Beivai killed my daughter. Rav Na岣an said: Rav Beivai, who regularly drinks beer, his daughters require that they be smeared with lime, as beer causes hair growth, but we who do not drink beer, our daughters do not require that they be smeared with lime, as they have little hair even without this treatment.

This month鈥檚 shiurim are dedicated by Efrat Arnold in loving memory of Joshua Carr, Yehoshua Aryeh Leib ben Yonatan Chaim and Malka Esther HaCohen.

And by Tova and David Kestenbaum in honor of their children and grandchildren.

  • 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

learn daf yomi one week at a time with tamara spitz

Moed Katan: 7-13 – Daf Yomi One Week at a Time

This week we will learn about how the priests checked and diagnosed Tzaraat and if they were allowed to do...
talking talmud_square

Moed Katan 10: The Grooves of a Millstone

Can one build or refurbish a millstone on Chol Hamoed? How does intention play a role on Chol Hamoed? Click...
talking talmud_square

Moed Katan 9: Eating on Yom Kippur

The daf discusses how Bnei Yisroel were allowed do eat and celebrate during the dedication of the Beit HaMikdash. Why...

Moed Katan 9

The William Davidson Talmud | Powered by Sefaria

Moed Katan 9

诪讜转专讬谉 诇讬砖讗 注专讘 讛专讙诇 拽砖讬讗 诇讻讜诇讛讜

are permitted to marry on the eve of the pilgrimage Festival. This poses a difficulty to all of the opinions, as a wedding celebration ordinarily extends for seven days, and the majority of the celebration will coincide with the Festival.

诇讗 拽砖讬讗 诇诪讗谉 讚讗诪专 诪砖讜诐 砖诪讞讛 注讬拽专 砖诪讞讛 讞讚 讬讜诪讗 讛讜讗

The Gemara answers: This is not difficult, as this baraita can be reconciled with all of the opinions. According to the one who said that one may not get married on the intermediate days of a Festival because of joy, i.e., because one must not mix one joy with another, or because one may not put aside the rejoicing of the Festival and occupy himself with rejoicing with his wife, this is not difficult, as the primary joy of a wedding is only one day, and after that, the joy of the wedding will not affect the joy of the Festival.

诇诪讗谉 讚讗诪专 诪砖讜诐 讟讬专讞讗 注讬拽专 讟讬专讞讗 讞讚 讬讜诪讗 讛讜讗 诇诪讗谉 讚讗诪专 诪砖讜诐 讘讬讟讜诇 驻专讬讛 讜专讘讬讛 诇讞讚 讬讜诪讗 诇讗 诪砖讛讬 讗讬谞讬砖 谞驻砖讬讛

And according to the one who said that one may not marry on the intermediate days of a Festival due to the excessive exertion that the wedding preparations demand, it is not difficult, as the primary exertion is only one day. After the wedding, excessive exertion is not required. And according to the one who said that the reason is due to the neglect of the mitzva to be fruitful and multiply, there is no room for concern: Since there is only one day, the eve of the Festival, when he can get married and save money on the feast, a man will not delay his wedding in order to get married then, lest some unforeseen circumstance arise that will prevent him from getting married on that day. Therefore, according to all the reasons offered, there is no need to prohibit weddings on the eve of a Festival.

讜讚讗讬谉 诪注专讘讬谉 砖诪讞讛 讘砖诪讞讛 诪谞诇谉 讚讻转讬讘 讜讬注砖 砖诇诪讛 讘注转 讛讛讬讗 讗转 讛讞讙 讜讻诇 讬砖专讗诇 注诪讜 拽讛诇 讙讚讜诇 诪诇讘讜讗 讞诪转 注讚 谞讞诇 诪爪专讬诐 [诇驻谞讬 讛壮 讗诇讛讬谞讜] 砖讘注转 讬诪讬诐 讜砖讘注转 讬诪讬诐 讗专讘注讛 注砖专 讬讜诐 讜讗诐 讗讬转讗 讚诪注专讘讬谉 砖诪讞讛 讘砖诪讞讛 讗讬讘注讬 诇讬讛 诇诪讬谞讟专 注讚 讛讞讙 讜诪讬注讘讚 砖讘注讛 诇讛讻讗 讜诇讛讻讗

搂 The Gemara asks: With regard to the principle that one may not mix one joy with another joy, from where do we derive it? The Gemara explains that the source is as it is written with regard to the dedication of the Temple: 鈥淪o Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance of Hamath to the Brook of Egypt, before the Lord our God, seven days and seven days, fourteen days鈥 (I聽Kings 8:65). And if it is so that one may in fact mix one joy with another joy, he should have waited until the festival of Sukkot, which was the second set of seven days, and made a feast of seven days for this and for that, i.e., for the dedication of the Temple and for the festival of Sukkot together. The fact that he did not do so indicates that one must not mix one joy with another.

讜讚诇诪讗 诪讬谞讟专 诇讗 谞讟专讬谞谉 讜讛讬讻讗 讚讗转专诪讬 注讘讚讬谞谉 讗讬讘注讬 诇讬讛 诇砖讬讜专讬 驻讜专转讗

The Gemara raises a question: Perhaps, however, it may be derived from here only that we may not delay a wedding to be on a Festival, just as King Solomon did not delay the Temple dedication to be on the Festival, but nevertheless, where it happens to occur that way, we may indeed prepare a feast to celebrate both occasions together. The Gemara answers: If this were permitted, Solomon should have left a small part of the Temple unfinished until the Festival, and thereby arranged for a joint celebration of the dedication of the Temple and the festival of Sukkot.

砖讬讜专讬 讘谞讬谉 讘讬转 讛诪拽讚砖 诇讗 诪砖讬讬专讬谞谉 讗讬讘注讬 诇讬讛 诇砖讬讜专讬 讘讗诪讛 讻诇讬讗 注讜专讘

The Gemara responds: One may not leave any part of the building of the Temple undone, as a mitzva should be completed as quickly as possible. The Gemara modifies its previous opinion: Solomon should have left the cubit-wide plates with spikes, which were designed to eliminate the ravens, unfinished. The roof of the Temple was fitted with sharp metal spikes to deter the ravens, who were attracted by the smell of the sacrificial meat, from perching there. Although this was not considered a part of the building itself, delaying its installation would have allowed Solomon to delay the celebration of the Temple dedication.

讗诪讛 讻诇讬讗 注讜专讘 爪讜专讱 讘谞讬谉 讛讘讬转 讛讜讗 讗诇讗 诪讚诪讬讬转专 拽专讗 诪讻讚讬 讻转讬讘 讗专讘注讛 注砖专 讬讜诐 砖讘注转 讬诪讬诐 讜砖讘注转 讬诪讬诐 诇诪讛 诇讬 砖诪注 诪讬谞讛 讛谞讬 诇讞讜讚 讜讛谞讬 诇讞讜讚

The Gemara rejects this opinion as well: The cubit-wide plates with spikes to eliminate the ravens was a necessary element in the building of the Temple, and consequently Solomon could not delay its construction either. Rather, the proof is from the redundancy in the verse. Since it is written 鈥渇ourteen days,鈥 why do I need the verse to specify 鈥渟even days and seven days鈥? Learn from it that these seven days of celebrating the Temple dedication must be discrete, and similarly, these seven days of celebrating the Festival must be discrete, due to the principle that one may not mix one joy with another.

讗诪专 专讘讬 驻专谞讱 讗诪专 专讘讬 讬讜讞谞谉 讗讜转讛 砖谞讛 诇讗 注砖讜 讬砖专讗诇 讗转 讬讜诐 讛讻驻讜专讬诐 讜讛讬讜 讚讜讗讙讬诐 讜讗讜诪专讬诐 砖诪讗 谞转讞讬讬讘讜 砖讜谞讗讬讛谉 砖诇 讬砖专讗诇 讻诇讬讬讛 讬爪转讛 讘转 拽讜诇 讜讗诪专讛 诇讛诐 讻讜诇讻诐 诪讝讜诪谞讬谉 诇讞讬讬 讛注讜诇诐 讛讘讗

搂 Apropos the discussion of the celebration at Solomon鈥檚 dedication of the Temple, the Gemara relates that Rabbi Parnakh said that Rabbi Yo岣nan said: That year, the Jewish people did not observe Yom Kippur, as the seven-day celebration of the dedication of the Temple coincided with Yom Kippur and all seven days were celebrated with feasting. And the people were worried and said: Perhaps the enemies of the Jewish people, a euphemism for the Jewish people themselves, have become liable to be destroyed for the transgression of eating on Yom Kippur, which is punishable by karet. A Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come.

诪讗讬 讚专讜砖 讗诪专讜 拽诇 讜讞讜诪专 讜诪讛 诪砖讻谉 砖讗讬谉 拽讚讜砖转讜 拽讚讜砖转 注讜诇诐 讜拽专讘谉 讬讞讬讚 讚讜讞讛 砖讘转 讚讗讬住讜专 住拽讬诇讛 诪拽讚砖 讚拽讚讜砖转讜 拽讚讜砖转 注讜诇诐 讜拽专讘谉 爪讘讜专 讜讬讜诐 讛讻驻讜专讬诐 讚注谞讜砖 讻专转 诇讗 讻诇 砖讻谉

The Gemara asks: What derivation led them to conclude that it was permitted for them to eat on Yom Kippur? The Gemara explains that they based their ruling on an a fortiori inference: If at the dedication of the Tabernacle, whose sanctity is not a permanent sanctity, an individual鈥檚 offering, i.e., an offering of one of the tribal princes, overrides the prohibition of Shabbat, as the princes鈥 offerings were brought every day including Shabbat despite the attendant transgression of a prohibition that is punishable by stoning; then with regard to the dedication of the Temple, whose sanctity is a permanent sanctity and the offerings brought there were communal offerings, is it not all the more so clear that the dedication of the Temple overrides the prohibition of Yom Kippur, a violation that is punishable by the less severe punishment of karet?

讗诇讗 讗诪讗讬 讛讬讜 讚讜讗讙讬诐 讛转诐 爪讜专讱 讙讘讜讛 讛讻讗 爪讜专讱 讛讚讬讜讟 讛讻讗 谞诪讬 诪讬注讘讚 诇讬注讘讚讜 诪讬讻诇 诇讗 谞讬讻诇讜 讜诇讗 诇讬砖转讜 讗讬谉 砖诪讞讛 讘诇讗 讗讻讬诇讛 讜砖转讬讛

The Gemara asks: But if they had firm basis for their behavior, why were they worried? The Gemara answers that one can refute this a fortiori inference as follows: There, at the dedication of the Tabernacle, Shabbat was desecrated only for the necessities of the Temple service to God on High, i.e., by sacrificing offerings. Here, at the dedication of the Temple, they desecrated Yom Kippur by eating and drinking, which was for the need of common mortals. Based on this distinction the Gemara suggests: Here too, at the dedication of the Temple they should have performed the rites of the sacrificial offerings and they should not have eaten or drunk. The Gemara answers: There is no complete rejoicing without eating and drinking.

讜诪砖讻谉 讚讚讞讬 砖讘转 诪谞诇谉 讗讬诇讬诪讗 诪讚讻转讬讘 讘讬讜诐 讛专讗砖讜谉 讜讘讬讜诐 讛砖讘讬注讬 讚诇诪讗 砖讘讬注讬 诇拽专讘谞讜转 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 拽专讗 讘讬讜诐 注砖转讬 注砖专 讬讜诐 诪讛 讬讜诐 讻讜诇讜 专爪讜祝 讗祝 注砖转讬 注砖专 讻讜诇谉 专爪讜驻讬谉

With regard to the proof itself, the Gemara asks: And from where do we derive that the offerings brought at the dedication of the Tabernacle overrode Shabbat? If we say it is as it is written with regard to the offerings brought by the tribal princes: 鈥淥n the first day鈥 (Numbers 7:12) and 鈥渙n the seventh day鈥 (Numbers 7:48), this is not a conclusive proof, as perhaps this refers not to the seventh day of the week but to the seventh day of sacrificial offerings. Perhaps they skipped Shabbat and did not sacrifice offerings connected to the dedication of the Tabernacle on that day. Rav Na岣an bar Yitz岣k said: The verse also states: 鈥淥n the day of the eleventh day鈥 (Numbers 7:72). The repetition of the word day indicates that just as a day is all one continuous period of time, so too, the eleven days were all one continuous period of time, with no break in the middle, even for Shabbat.

讜讚诇诪讗 讬诪讬诐 讛专讗讜讬讬谉 讻转讬讘 拽专讗 讗讞专讬谞讗 讘讬讜诐 砖谞讬诐 注砖专 讬讜诐 诪讛 讬讜诐 讻讜诇讜 专爪讜祝 讗祝 砖谞讬诐 注砖专 讬讜诐 讻讜诇谉 专爪讜驻讬谉

The Gemara asks: But perhaps this refers only to days that are fit for an individual鈥檚 offerings, i.e., the offerings were sacrificed on eleven consecutive days that were suitable for sacrificing the offerings of an individual, but not on Shabbat. The Gemara answers: In another verse it is written: 鈥淥n the day of the twelfth day鈥 (Numbers 7:78), indicating that just as a day is all one continuous period of time, so too, the twelve days were all one continuous period of time.

讜讚诇诪讗 讛讻讗 谞诪讬 讬诪讬诐 讛专讗讜讬讬谉 讗诐 讻谉 转专讬 拽专讗讬 诇诪讛 诇讬

The Gemara asks again: But perhaps here too this is referring to days that are fit for sacrificing the offerings of an individual? The Gemara rejects this opinion: If so, why do I need two verses, the verse with regard to the eleventh day and the verse with regard to the twelfth day, to teach the same principle? The fact that the Torah uses repetitive phraseology in both verses indicates that all the days were consecutive, without a break for Shabbat.

讜诪拽讚砖 讚讚讜讞讛 讬讜诐 讛讻驻讜专讬诐 诪谞诇谉 讗讬诇讬诪讗 诪讚讻转讬讘 讗专讘注讛 注砖专 讬讜诐 讜讚诇诪讗 讬诪讬诐 讛专讗讜讬讬谉 讙诪专 讬讜诐 讬讜诐 诪讛转诐

The Gemara asks: And from where do we derive that the feasting at the time of the dedication of the Temple overrides Yom Kippur, so that the people did not have to fast? If we say it is derived from that which is written: Fourteen days, perhaps this is referring to days that are fit for feasting, to the exclusion of Yom Kippur. The Gemara answers: This is derived by means of a verbal analogy between the word 鈥渄ay鈥 mentioned in this context and the word 鈥渄ay鈥 mentioned there, with regard to the dedication of the Tabernacle. Just as there the days were consecutive, without a break for Shabbat, so too here, the days were consecutive, without a break for Yom Kippur.

讬爪转讛 讘转 拽讜诇 讜讗诪专讛 诇讛诐 讻讜诇讻诐 诪讝讜诪谞讬谉 诇讞讬讬 讛注讜诇诐 讛讘讗 讜诪谞诇谉 讚讗讞讬诇 诇讛讜 讚转谞讬 转讞诇讬驻讗 讘讬讜诐 讛砖诪讬谞讬 砖诇讞 讗转 讛注诐 讜讬讘专讻讜 讗转 讛诪诇讱 讜讬诇讻讜 诇讗讛诇讬讛诐 砖诪讞讬诐 讜讟讜讘讬 诇讘 注诇 讻诇 讛讟讜讘讛 讗砖专 注砖讛 讛壮 诇讚讜讚 注讘讚讜 讜诇讬砖专讗诇 注诪讜

It was stated above that a Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come. The Gemara asks: And from where do we derive that God pardoned them for this sin? The Gemara answers: The Sage Ta岣ifa taught in a baraita that the verse states: 鈥淥n the eighth day he sent the people away, and they blessed the king, and went to their tents joyful and glad of heart for all the goodness that the Lord had done for David His servant and for Israel His people鈥 (I聽Kings 8:66).

诇讗讛诇讬讛诐 砖讛诇讻讜 讜诪爪讗讜 谞砖讬讛诐 讘讟讛专讛 砖诪讞讬诐 砖谞讛谞讜 诪讝讬讜 讛砖讻讬谞讛 讜讟讜讘讬 诇讘 砖讻诇 讗讞讚 讜讗讞讚 谞转注讘专讛 讗砖转讜 讘讘谉 讝讻专 注诇 讻诇 讛讟讜讘讛 砖讬爪转讛 讘转 拽讜诇 讜讗诪专讛 诇讛诐 讻讜诇讻诐 诪讝讜诪谞讬谉 诇讞讬讬 讛注讜诇诐 讛讘讗

This verse may be expounded as follows: The words 鈥渢o their tents鈥 indicate that they went and found their wives in a state of purity, as the terms tent and house often denote one鈥檚 wife. The term 鈥渏oyful鈥 is referring to the fact they had enjoyed the splendor of the Divine Presence, as there was a revelation of the Divine Presence when the offerings were sacrificed in the Temple. The phrase 鈥渁nd glad of heart鈥 refers to the fact that each of their wives conceived a male child. The words 鈥渇or all the goodness鈥 indicate that a Divine Voice issued forth and said to them: All of you are designated for life in the World-to-Come, which is the ultimate good.

诇讚讜讚 注讘讚讜 讜诇讬砖专讗诇 注诪讜 讘砖诇诪讗 诇讬砖专讗诇 注诪讜 讚讗讞讬诇 诇讛讜 注讜谉 讬讜诐 讛讻驻讜专讬诐 讗诇讗 诇讚讜讚 注讘讚讜 诪讗讬 讛讬讗

The aforementioned verse stated: 鈥淔or all the goodness that the Lord had done for David His servant and for Israel His people.鈥 The Gemara asks: Granted, when the verse mentions the goodness that God did for Israel His people, this is referring to the fact that He pardoned them the sin of eating on Yom Kippur that year; but what is the goodness that God performed for David His servant?

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讘砖注讛 砖讘讬拽砖 砖诇诪讛 诇讛讻谞讬住 讗专讜谉 诇诪拽讚砖 讚讘拽讜 砖注专讬诐 讝讛 诇讝讛 讗诪专 砖诇诪讛 注砖专讬诐 讜讗专讘注 专谞谞讜转 讜诇讗 谞注谞讛 驻转讞 讜讗诪专 砖讗讜 砖注专讬诐 专讗砖讬讻诐 讜讙讜壮 讜诇讗 谞注谞讛

Rav Yehuda said that Rav said: When Solomon sought to bring the Ark into the Temple the gates clung together and could not be opened. Solomon uttered twenty-four songs of praise, and his prayer was not answered. He began and said: 鈥淟ift up your heads, O you gates, and be lifted up, you everlasting doors; and the King of glory shall come in鈥 (Psalms 24:7), but once again his prayer was not answered, and the Temple gates remained closed.

讻讬讜谉 砖讗诪专 讛壮 讗诇讛讬诐 讗诇 转砖讘 驻谞讬 诪砖讬讞讱 讝讻专讛 诇讞住讚讬 讚讜讚 注讘讚讱 诪讬讚 谞注谞讛 讘讗讜转讛 砖注讛 谞讛驻讻讜 驻谞讬 砖讜谞讗讬 讚讜讚 讻砖讜诇讬 拽讚讬专讛 讜讬讚注讜 讛讻诇 砖诪讞诇 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 注诇 讗讜转讜 注讜谉

Once he said: 鈥淣ow therefore arise, O Lord God, into your resting place, You, and the Ark of Your strength; Let your priests, O Lord God, be clothed with victory and let Your pious ones rejoice in goodness. O Lord God, do not turn away the face of Your anointed; remember the faithful love of David Your servant鈥 (II聽Chronicles 6:41鈥42), he was immediately answered. At that moment the faces of David鈥檚 enemies turned dark like the charred bottom of a pot, and all knew that the Holy One, Blessed be He, forgave him for that sin involving Bathsheba, as they saw that it was only in his merit that the gates of the Temple opened.

专讘讬 讬讜谞转谉 讘谉 注住诪讬讬 讜专讘讬 讬讛讜讚讛 讘谉 讙专讬诐 转谞讜 驻专砖转 谞讚专讬诐 讘讬 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讗讬驻讟讜专 诪讬谞讬讛 讘讗讜专转讗 诇爪驻专讗 讛讚讜专 讜拽讗 诪驻讟专讬 诪讬谞讬讛 讗诪专 诇讛讜 讜诇讗讜 讗讬驻讟专讬转讜 诪讬谞讬 讘讗讜专转讗

The Gemara relates that Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, studied the portion dealing with oaths in the study hall of Rabbi Shimon ben Yo岣i. After completing their studies, the disciples took leave of their master in the evening, but did not yet leave the city. In the morning they went back and took leave of him a second time. He said to them: Did you not already take leave of me yesterday in the evening?

讗诪专讜 诇讬讛 诇诪讚转谞讜 专讘讬谞讜 转诇诪讬讚 砖谞驻讟专 诪专讘讜 讜诇谉 讘讗讜转讛 讛注讬专 爪专讬讱 诇讬驻讟专 诪诪谞讜 驻注诐 讗讞专转 砖谞讗诪专 讘讬讜诐 讛砖诪讬谞讬 砖诇讞 讗转 讛注诐 讜讬讘专讻讜 讗转 讛诪诇讱 讜讻转讬讘 讜讘讬讜诐 注砖专讬诐 讜砖诇砖讛 诇讞讚砖 讛砖讘讬注讬 砖诇讞 讗转 讛注诐

They said to him: You have taught us, our teacher, that a disciple who takes leave of his teacher and then stays overnight in the same city must take leave of him an additional time, as it is stated at the conclusion of the dedication of the Temple: 鈥淥n the eighth day he sent the people away, and they blessed the king鈥 (I聽Kings 8:66), and elsewhere it is written: 鈥淎nd on the twenty-third day of the seventh month he sent the people away鈥 (II聽Chronicles 7:10). The eighth day in the verse is referring to the Eighth Day of Assembly, the twenty-second of the month of Tishrei, yet it says that he sent the people away on the next day, the twenty-third of the month.

讗诇讗 诪讻讗谉 诇转诇诪讬讚 讛谞驻讟专 诪专讘讜 讜诇谉 讘讗讜转讛 讛注讬专 爪专讬讱 诇讬驻讟专 诪诪谞讜 驻注诐 讗讞专转

Rather, it can be derived from here that a disciple who takes leave of his teacher and then stays overnight in the same city must take leave of him an additional time, just as the Jewish people took leave of Solomon an additional time on the day after the Festival, on the twenty-third of Tishrei.

讗诪专 诇讬讛 诇讘专讬讛 讘谞讬 讗讚诐 讛诇诇讜 讗谞砖讬诐 砖诇 爪讜专讛 讛诐 讝讬诇 讙讘讬讛讜谉 讚诇讬讘专讻讜讱 讗讝诇 讗砖讻讞讬谞讛讜 讚拽讗 专诪讜 拽专讗讬 讗讛讚讚讬 讻转讬讘 驻诇住 诪注讙诇 专讙诇讱 讜讻诇 讚专讻讬讱 讬讻讜谞讜 讜讻转讬讘 讗讜专讞 讞讬讬诐 驻谉 转驻诇住

Rabbi Shimon ben Yo岣i said to his son: These two people, Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, are men of noble form [tzura] i.e., wise and learned individuals; go to them so that they will bless you. He went and found them deep in discussion, raising apparent contradictions between verses as follows: It is written: 鈥淢ake level the path of your feet, and let all your ways be established鈥 (Proverbs 4:26), indicating that when one has the opportunity to perform more than one mitzva, he must evaluate which of them is most important. And elsewhere it is written: 鈥淟est you level out the path of life,鈥 (Proverbs 5:6), indicating that one must perform each mitzva as the opportunity arises, without considering its relative importance.

诇讗 拽砖讬讗 讻讗谉 讘诪爪讜讛 砖讗驻砖专 诇注砖讜转讛 注诇 讬讚讬 讗讞专讬诐

They explained that it is not difficult: Here, in the first verse cited above, it is discussing a mitzva that can be done by others, and therefore one must consider what is most worthwhile for him to perform himself and what he will leave to others.

讻讗谉 讘诪爪讜讛 砖讗讬 讗驻砖专 诇注砖讜转讛 注诇 讬讚讬 讗讞专讬诐

There, in the other verse, it is referring to a mitzva that cannot be done by others, and therefore, one must not consider its relative importance, but rather do it immediately.

讛讚专 讬转讘讬 讜拽讗 诪讘注讬 诇讛讜 讻转讬讘 讬拽专讛 讛讬讗 诪驻谞讬谞讬诐 讜讻诇 讞驻爪讬讱 诇讗 讬砖讜讜 讘讛 讛讗 讞驻爪讬 砖诪讬诐 讬砖讜讜 讘讛 讜讻转讬讘 讻诇 讞驻爪讬诐 诇讗 讬砖讜讜 讘讛 讚讗驻讬诇讜 讞驻爪讬 砖诪讬诐 诇讗 讬砖讜讜 讘讛

The two scholars, Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, once again sat and raised the following dilemma: In one place it is written in praise of the Torah: 鈥淪he is more precious than rubies; and all of your desires are not to be compared to her鈥 (Proverbs 3:15). One can infer from here that all human desires cannot be compared to the Torah, but the desires of Heaven, i.e., mitzvot, can indeed be compared to her. And elsewhere it is written: 鈥淔or wisdom is better than rubies; and all the things that may be desired are not to be compared to it鈥 (Proverbs 8:11), which indicates that even mitzvot cannot be compared to the Torah.

讻讗谉 讘诪爪讜讛 砖讗驻砖专 诇注砖讜转讛 注诇 讬讚讬 讗讞专讬诐 讻讗谉 讘诪爪讜讛 砖讗讬 讗驻砖专 诇注砖讜转讛 注诇 讬讚讬 讗讞专讬诐

They resolved this contradiction by stating that here, in the second verse, it is discussing a mitzva that can be done by others. In that case, even mitzvot cannot be compared to the Torah, and accordingly, one who is engaged in Torah study should not interrupt his studies in order to perform another mitzva. However, there, in the first verse, it is discussing a mitzva that cannot be done by others. In that case Torah study is not more important than the mitzva, and one should interrupt his studies in order to perform the mitzva.

讗诪专讜 诇讬讛 诪讗讬 讘注讬转 讛讻讗 讗诪专 诇讛讜 讚讗诪专 诇讬 讗讘讗 讝讬诇 讙讘讬讬讛讜 讚诇讬讘专讻讜讱 讗诪专讜 诇讬讛 讬讛讗 专注讜讗 讚转讝专注 讜诇讗 转讞爪讚 转注讬讬诇 讜诇讗 转讬驻讜拽 转讬驻讜拽 讜诇讗 转注讬讬诇 诇讬讞专讜讘 讘讬转讱 讜诇讬转讜讘 讗讜砖驻讬讝讱 诇讘诇讘诇 驻转讜专讱 讜诇讗 转讞讝讬 砖转讗 讞讚转讗

When Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, noticed Rabbi Shimon ben Yo岣i鈥檚 son, they said to him: What do you want here? He said to them: Father told me: Go to them so that they should bless you. They said to him as follows: May it be God鈥檚 will that you should sow and not reap, that you should bring in and not take out, that you should take out and not bring in, that your house should be destroyed and your lodging place should be inhabited, that your table should become confused, and that you should not see a new year.

讻讬 讗转讗 诇讙讘讬 讗讘讜讛 讗诪专 诇讬讛 诇讗 诪讘注讬讗 讚讘专讜讻讬 诇讗 讘讬专讻谉 讗讘诇 爪注讜专讬 爪注讜专谉 讗诪专 诇讬讛 诪讗讬 讗诪专讜 诇讱 讛讻讬 讜讛讻讬 讗诪专讜 诇讬 讗诪专 诇讬讛 讛谞讱 讻讜诇讛讜 讘专讻转讗 谞讬谞讛讜 转讝专注 讜诇讗 转讞爪讚 转讜诇讬讚 讘谞讬诐 讜诇讗 讬诪讜转讜 转注讬讬诇 讜诇讗 转讬驻讜拽 转注讬讬诇 讻诇转讗 讜诇讗 诇讬诪讜转讜 讘谞讱 讚诇讬驻拽讜谉 转讬驻讜拽 讜诇讗 转注讬讬诇 转讜诇讬讚 讘谞转讗 讜诇讗 讬诪讜转讜 讙讜讘专讬讬讛讜 讜诇讬讛讚专讜 诇讜转讬讱

When he came back to his father, he said to him: Not only did they not bless me, but they even caused me pain with their negative words. His father said to him: What exactly did they say to you? He answered: They said to me such and such. Rabbi Shimon ben Yo岣i said to his son: These are all blessings, uttered in a cryptic manner, and this is what they meant: When they said that you should sow and not reap they meant that you should bear sons and they should not die. Their statement that you should bring in and not take out means that you should bring in brides for your sons and your sons should not die, which would cause their wives to leave. When they said you should take out and not bring in they meant that you should have daughters and their husbands should not die, which would cause your daughters to return to you.

诇讬讞专讜讘 讘讬转讱 讜诇讬转讜讘 讗讜砖驻讬讝讱 讚讛讗讬 注诇诪讗 讗讜砖驻讬讝讱 讜讛讛讬讗 注诇诪讗 讘讬转讗 讚讻转讬讘 拽专讘诐 讘转讬诪讜 诇注讜诇诐 讗诇 转拽专讬 拽专讘诐 讗诇讗 拽讘专诐

When they said that your house should be destroyed and your lodging place should be inhabited, this should be interpreted allegorically. As this world is compared to your lodging place, and the World-to-Come is compared to your house, as it is written: 鈥淭heir inward thought [kirbam], is that their houses shall continue forever鈥 (Psalms 49:12), and the Sages said: Do not read it as 鈥渢heir inward thought [kirbam]鈥; rather read it as their graves [kivram]. According to this reading, one鈥檚 grave is considered his permanent house. The Sages gave Rabbi Shimon ben Yo岣i鈥檚 son a blessing that he should dwell in his temporary home rather than his permanent home, i.e., he should live a long life.

诇讘诇讘诇 驻转讜专讱 讘讘谞讬 讜讘谞转讗 讜诇讗 转讬讞讝讬 砖转讗 讞讚转讗 讚诇讗 转诪讜转 讗谞转讱 讜诇讗 转谞住讘 讗讬谞转转讗 讗讞专讬转讬

When they said that your table should become confused, they meant that you should be blessed with many sons and daughters, so that there will be noise and confusion at your table. When they said that you should not see a new year, they meant your wife should not die and as a result you should not have to marry another woman, about which it says: 鈥淲hen a man has taken a new wife, he shall not go out to war, neither shall he be charged with any business; he shall be free at home for one year鈥 (Deuteronomy 24:5).

专讘讬 砖诪注讜谉 讘谉 讞诇驻转讗 讗驻讟专 诪讬谞讬讛 讚专讘 讗诪专 诇讬讛 讗讘讜讛 讝讬诇 诇讙讘讬讛 讚诇讬讘专讻讱 讗诪专 诇讬讛 讬讛讗 专注讜讗 讚诇讗 转讘讬讬砖 讜诇讗 转转讘讬讬砖 讗转讗 讙讘讬 讗讘讜讛 讗诪专 诇讬讛 诪讗讬 讗诪专 诇讱 讗诪专 诇讬讛 诪讬诇讬谉 讘注诇诪讗 讛讜讗 讚讗诪专 诇讬

Apropos a blessing with an obscure meaning, the Gemara relates: Rabbi Shimon ben 岣lafta took leave of Rav. His father said to him: Go to him so that he should bless you. When Rabbi Shimon ben 岣lafta returned to him for a blessing, Rav said to him: May it be God鈥檚 will that you should not shame others and that you should not feel ashamed. He came home to his father, who said to him: What did he say to you? He said to him: Mere words he said to me, i.e., he did not say anything of significance.

讗诪专 诇讬讛 讘专讻讱 讘专讻转讗 讚讘专讻谉 拽讜讚砖讗 讘专讬讱 讛讜讗 诇讬砖专讗诇 讜转谞讗 讘讛 讚讻转讬讘 讜讗讻诇转诐 讗讻讜诇 讜砖讘讜注 讜讛诇诇转诐 讜讙讜壮 讜诇讗 讬讘讜砖讜 注诪讬 诇注讜诇诐 讜讬讚注转诐 讻讬 讘拽专讘 讬砖专讗诇 讗谞讬 讜讙讜壮 讜诇讗 讬讘讜砖讜 注诪讬 诇注讜诇诐

After Rabbi Shimon ben 岣lafta repeated what Rav had said, his father said to him: He blessed you with the blessing with which the Holy One, Blessed be He, blessed Israel and then repeated the blessing, indicating that is a very great blessing, as it is written: 鈥淎nd you shall eat in plenty, and be satisfied, and praise the Name of the Lord your God, who has dealt wondrously with you; and My people shall never be ashamed. And you shall know that I am in the midst of Israel, and that I am the Lord your God, and there is none else; and My people shall never be ashamed鈥 (Joel 2:26鈥27).

讜注讜砖讛 讗砖讛 转讻砖讬讟讬讛 转谞讜 专讘谞谉 讗诇讜 讛谉 转讻砖讬讟讬 谞砖讬诐 讻讜讞诇转 讜驻讜拽住转 讜诪注讘讬专讛 住专拽 注诇 驻谞讬讛 讜讗讬讻讗 讚讗诪专讬 诪注讘专转 住专拽 注诇 驻谞讬讛 砖诇 诪讟讛

搂 It was taught in the mishna: And a woman may engage in all of her usual cosmetic treatments on the intermediate days of a Festival. The Sages taught in a baraita: These are the cosmetic treatments of women that are permitted: She may paint her eyelids, she may remove unwanted hair [pokeset], and she may put rouge on her face. And some say: She may pass a comb over her lower face, i.e., she may remove the hair from her pubic area.

讚讘讬转讛讜 讚专讘 讞住讚讗 诪拽砖讟讗 讘讗谞驻讬 讻诇转讛 讬转讬讘 专讘 讛讜谞讗 讘专 讞讬谞谞讗 拽诪讬讛 讚专讘 讞住讚讗 讜讬转讬讘 讜拽讗诪专 诇讗 砖谞讜 讗诇讗 讬诇讚讛 讗讘诇 讝拽谞讛 诇讗

The Gemara relates that Rav 岣sda鈥檚 wife would adorn herself on the intermediate days of a Festival in the presence of her daughter-in-law, i.e., when she already had a married son. Rav Huna bar 岣nnana sat before Rav 岣sda, and he sat and said: They taught only that a woman is permitted to engage in cosmetic treatments on the intermediate days of a Festival only with regard to a young woman, as such treatments bring her joy, but in the case of an old woman, no, the treatments are not permitted, as she does not need them.

讗诪专 诇讬讛 讛讗诇讛讬诐 讗驻讬诇讜 讗诪讱 讜讗驻讬诇讜 讗讬诪讗 讚讗讬诪讱 讜讗驻讬诇讜 注讜诪讚转 注诇 拽讘专讛 讚讗诪专讬 讗讬谞砖讬 讘转 砖讬转讬谉 讻讘转 砖讬转 诇拽诇 讟讘诇讗 专讛讟讗

Rav 岣sda said to him: By God! Even your mother, and even your mother鈥檚 mother, and even a woman so old that she is standing at the edge of her grave are all permitted to adorn themselves. As people say in the popular adage: A woman of sixty years, like one of six, runs at the sound of the timbrel [tavla], implying that women of all ages are young in spirit; since they all take pleasure in their adornments, they are allowed to adorn themselves, regardless of age.

专讘讬 讬讛讜讚讛 讗讜诪专 诇讗 转住讜讚 转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讗砖讛 诇讗 转住讜讚 诪驻谞讬 砖谞讬讜讜诇 讛讜讗 诇讛 讜诪讜讚讛 专讘讬 讬讛讜讚讛 讘住讬讚 砖讬讻讜诇讛 诇拽驻诇讜 讘诪讜注讚 砖讟讜驻诇转讜 讘诪讜注讚 砖讗祝 注诇 驻讬 砖诪爪讬专讛 讛讬讗 注讻砖讬讜 砖诪讞讛 讛讬讗 诇讗讞专 讝诪谉

搂 It was taught in the mishna that Rabbi Yehuda says: She may not apply lime to her skin because it renders her temporarily unattractive and she will be distressed during the Festival. It is taught in a baraita: Rabbi Yehuda says: A woman may not apply lime to her skin on the intermediate days of a Festival because it is temporarily a disgrace to her, as she appears unattractive until it is peeled off. But Rabbi Yehuda concedes that with regard to lime that she can peel off during the Festival, she may apply it on the intermediate days of the Festival, as even though she is distressed now, as the lime renders her appearance unattractive, she will be happy afterward, when the lime is removed and she sees the results.

讜诪讬 讗讬转 诇讬讛 诇专讘讬 讬讛讜讚讛 讛讗讬 住讘专讗 讜讛转谞谉

The Gemara asks: But does Rabbi Yehuda accept this reasoning that it is permitted, despite the fact that it causes distress, because it will cause joy later? Didn鈥檛 we learn elsewhere in a mishna (Avoda Zara 2a): On the three days before the holidays of idolaters, it is prohibited to do business with them, so as not to cause them to thank their idols for their success. Similarly, it is prohibited on these days to lend to them, to borrow from them, to repay a debt to them, or even to collect a debt from them.

专讘讬 讬讛讜讚讛 讗讜诪专 谞驻专注讬谉 诪讛谉 诪驻谞讬 砖诪爪专 讗诪专讜 诇讜 讗祝 注诇 驻讬 砖诪爪专 注讻砖讬讜 砖诪讞 讛讜讗 诇讗讞专 讝诪谉

Rabbi Yehuda says: One may collect a debt from them during this period, due to the fact that the gentile is distressed when he makes the payment. The Rabbis said to him: Even though he is distressed now, he will be happy afterward, as he is relieved of the debt, and therefore, it is prohibited to collect a debt from him during the three days before his holiday. In this mishna, Rabbi Yehuda considers only the immediate distress and does not consider the joy that will be experienced after some time.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讛谞讞 诇讛诇讻讜转 诪讜注讚 讚讻讜诇讛讜 诪爪专 注讻砖讬讜 讜砖诪讞 诇讗讞专 讝诪谉 谞讬谞讛讜

Rav Na岣an bar Yitz岣k said: Leave aside the halakhot governing a Festival, which cannot be compared to other areas, as all of the labors that are permitted on a Festival are permitted because even though one is distressed by them now, he will be happy about them afterward. For example, cooking and baking are permitted even though preparing food involves effort and trouble, because eating the food after it is prepared provides pleasure and enjoyment.

专讘讬谞讗 讗诪专 讙讜讬 诇注谞讬谉 驻专注讜谉 诇注讜诇诐 诪爪专

Ravina said a different explanation: According to Rabbi Yehuda, with regard to repaying a debt, a gentile is always distressed, even after he repays a debt. However, in general, even Rabbi Yehuda accepts the principle of taking into account the joy that will be experienced at a later time.

讗诪专 专讘 讬讛讜讚讛 讘谞讜转 讬砖专讗诇 砖讛讙讬注讜 诇驻讬专拽谉 讜诇讗 讛讙讬注讜 诇砖谞讬诐 注谞讬讜转 讟讜驻诇讜转 讗讜转谉 讘住讬讚 注砖讬专讜转 讟讜驻诇讜转 讗讜转谉 讘住讜诇转 讘谞讜转 诪诇讻讬诐 讘砖诪谉 讛诪讜专 砖谞讗诪专 砖砖讛 讞讚砖讬诐 讘砖诪谉 讛诪讜专

With regard to applying lime to one鈥檚 body, Rav Yehuda said: The daughters of Israel who reached physical maturity, but had not yet reached the age of majority, i.e., girls that were less than twelve years of age, and therefore embarrassed by their precocious physical development, would seek to remove the excess hair from their bodies. The poor among them would smear their skin with lime in order to remove the hair. The wealthy ones would smear themselves with fine flour for this purpose, and the daughters of kings would smear themselves with shemen hamor. As it is stated with regard to the women who were brought to King Ahasuerus: 鈥淪ix months with shemen hamor (Esther 2:12).

诪讗讬 砖诪谉 讛诪讜专 专讘 讛讜谞讗 讘专 讞讬讬讗 讗诪专 住讟讻转 专讘 讬专诪讬讛 讘专 讗诪讬 讗诪专 砖诪谉 讝讬转 砖诇讗 讛讘讬讗 砖诇讬砖

The Gemara asks: What is shemen hamor? Rav Huna bar 岣yya said: This is the perfume called setaket. Rav Yirmeya bar Ami said: It is olive oil extracted from an olive that has not yet reached one-third of its growth; the acidic oil is effective as a depilatory.

转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 讗谞驻讬拽讬谞讜谉 砖诪谉 讝讬转 砖诇讗 讛讘讬讗 砖诇讬砖 讜诇诪讛 住讻讬谉 讗讜转讜 砖诪砖讬专 讗转 讛砖注专 讜诪注讚谉 讗转 讛讘砖专

It is taught in a baraita that Rabbi Yehuda says: Wherever the Mishna mentions anpikinon, it is referring to olive oil from an olive that has not yet reached one-third of its growth. And why do women spread it on the body? It is due to the fact that it removes the hair and pampers the skin.

专讘 讘讬讘讬 讛讜讛 诇讬讛 讘专转讗 讟驻诇讛 讗讘专 讗讘专 砖拽诇 讘讛 讗专讘注 诪讗讛 讝讜讝讬 讛讜讛 讛讛讜讗 讙讜讬 讘砖讘讘讜转讬讛 讚讛讜讛 诇讬讛 讘专转讗 讟驻诇讛 讘讞讚 讝诪谞讗 讜诪转讛 讗诪专 拽讟诇讗 讘讬讘讬 诇讘专转讬 讗诪专 专讘 谞讞诪谉 专讘 讘讬讘讬 讚砖转讬 砖讬讻专讗 讘注讬讬谉 讘谞转讬讛 讟驻诇讗 讗谞谉 讚诇讗 砖转讬谞谉 砖讬讻专讗 诇讗 讘注讬讬谉 讘谞转讬谉 讟驻诇讗

It was related that Rav Beivai had a daughter, and he spread lime on her limb by limb, which caused her hair to fall out and her skin to whiten. She became so beautiful that when marrying her off, he took four hundred dinars for her. There was a certain gentile in his neighborhood who also had a daughter and wanted to do this as well. He spread her entire body with lime all at once, and she died. That gentile said: Beivai killed my daughter. Rav Na岣an said: Rav Beivai, who regularly drinks beer, his daughters require that they be smeared with lime, as beer causes hair growth, but we who do not drink beer, our daughters do not require that they be smeared with lime, as they have little hair even without this treatment.

Scroll To Top