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Today's Daf Yomi

July 12, 2015 | 讻状讛 讘转诪讜讝 转砖注状讛

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

Nedarim 49

诪转谞讬壮 讛谞讜讚专 诪谉 讛诪讘讜砖诇 诪讜转专 讘爪诇讬 讜讘砖诇讜拽 讗诪专 拽讜谞诐 转讘砖讬诇 砖讗讬谞讬 讟讜注诐 讗住讜专 讘诪注砖讛 拽讚专讛 专讱 讜诪讜转专 讘注讘讛 讜诪讜转专 讘讘讬爪讛 讟讜专诪讜讟讗 讜讘讚诇注转 讛专诪讜爪讛 讛谞讜讚专 诪诪注砖讛 拽讚专讛 讗讬谉 讗住讜专 讗诇讗 诪诪注砖讛 专转讞转讛 讗诪专 拽讜谞诐 讛讬讜专讚 诇拽讚专讛 砖讗讬谞讬 讟讜注诐 讗住讜专 讘讻诇 讛诪转讘砖诇讬谉 讘拽讚专讛

MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish.

讙诪壮 转谞讬讗 专讘讬 讬讗砖讬讛 讗讜住专 讜讗祝 注诇 驻讬 砖讗讬谉 专讗讬讛 诇讚讘专 讝讻专 诇讚讘专 砖谞讗诪专 讜讬讘砖诇讜 讗转 讛驻住讞 讘讗砖 讻诪砖驻讟

GEMARA: It is taught in a baraita: In the case of one who vowed that cooked foods are forbidden to him, Rabbi Yoshiya maintains that he is prohibited from eating roasted foods. And although there is no biblical proof of the matter, there is an allusion to the matter, as it is stated: 鈥淎nd they cooked the Paschal offering with fire according to the ordinance鈥 (II聽Chronicles 35:13). Since the Paschal offering must be roasted, it is evident that roasting can also be referred to as cooking.

诇讬诪讗 讘讛讗 拽诪讬驻诇讙讬 讚专讘讬 讬讗砖讬讛 住讘专 讛诇讱 讗讞专 诇砖讜谉 转讜专讛 讜转谞讗 讚讬诇谉 住讘专 讘谞讚专讬诐 讛诇讱 讗讞专 诇砖讜谉 讘谞讬 讗讚诐

The Gemara suggests: Let us say that they disagree with regard to this following principle, that Rabbi Yoshiya holds that one should follow the language of the Torah, and our tanna holds that with regard to vows one should follow the language of people.

诇讗 讚讻讜诇讬 注诇诪讗 讘谞讚专讬诐 讛诇讱 讗讞专 诇砖讜谉 讘谞讬 讗讚诐 诪专 讻讬 讗转专讬讛 讜诪专 讻讬 讗转专讬讛 讘讗转专讗 讚转谞讗 讚讬诇谉 诇爪诇讬 拽专讜 诇讬讛 爪诇讬 讜诇诪讘讜砖诇 拽专讜 诇讬讛 诪讘讜砖诇 讘讗转专讗 讚专讘讬 讬讗砖讬讛 讗驻讬诇讜 爪诇讬 拽专讜 诪讘讜砖诇

The Gemara refutes this suggestion: No, it is possible that everyone agrees that with regard to vows one should follow the language of people. Rather, this Sage stated his opinion in accordance with the language of his locale, and this Sage stated his opinion in accordance with the language of his locale. In the locale of our tanna, roasted food is called roasted and cooked food is called cooked, and in the locale of Rabbi Yoshiya even roasted food is called cooked.

讜讛讗 拽专讗 谞住讬讘 诇讛 讗住诪讻转讗 讘注诇诪讗

The Gemara raises a difficulty: But doesn鈥檛 Rabbi Yoshiya cite a verse as proof for his opinion, which shows that his opinion is not based on the vernacular? The Gemara answers: The verse is cited as a mere support for his opinion, as implied by his statement that the verse is only an allusion, not a full proof.

拽讜谞诐 转讘砖讬诇 讻讜壮 讜讛讗 诪转讘砖讬诇 谞讚专

It is stated in the mishna that one who said: A cooked food is konam for me and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one. The Gemara asks: Why is he permitted to eat it? But didn鈥檛 he vow that a cooked food, which includes one that is thick, is forbidden to him?

讗诪专 讗讘讬讬 讛讗讬 转谞讗 讻诇 诪讬讚讬 讚诪转讗讻诇 讘讬讛 专讬驻转讗 转讘砖讬诇 拽专讜 诇讬讛 讜讛转谞讬讗 讛谞讜讚专 诪谉 讛转讘砖讬诇 讗住讜专 讘讻诇 诪讬谞讬 转讘砖讬诇 讜讗住讜专 讘爪诇讬 讜讘砖诇讜拽 讜讘诪讘讜砖诇 讜讗住讜专 讘讛讬讟专讬讜转 专讻讜转 砖讛讞讜诇讬谉 讗讜讻诇讬谉 讘讛谉 驻讬转谉

Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita: One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [hiteriyyot], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread.

讗讬谞讬 讜讛讗 专讘讬 讬专诪讬讛 讞诇砖 注诇 诇讙讘讬讛 讛讛讜讗 讗住讬讗 诇讗住讬讜讛 讞讝讗 拽专讗 讚诪讞转 讘讘讬转讬讛 砖讘拽讬讛 讜谞驻拽 讗诪专 诪诇讗讱 诪讜转讗 讗讬转 诇讬讛 诇讚讬谉 讘讘讬转讬讛 讜讗谞讗 讗讬注讜诇 诇讗住讗讛 讬转讬讛

The Gemara asks: Is that so, that the sick eat gourds? But Rabbi Yirmeya fell ill, and a certain doctor came to him to heal him. He saw a gourd that was placed in his house, and he left Rabbi Yirmeya and exited the house and said: This person has an angel of death, a gourd, in his house, and I will enter to heal him? This incident teaches that gourds are detrimental for the sick.

诇讗 拽砖讬讗 讛讗 讘专讻讬讻讬 讛讗 讘讗砖讜谞讬 专讘讗 讘专 注讜诇讗 讗诪专 讛讗 讘拽专讗 讙讜驻讬讛 讜讛讗 讘讙讜讜讬讛 讚拽专讗 讚讗诪专 专讘 讬讛讜讚讛 诇讜诇讬讘讗 讚拽专讗 讘住讬诇拽讗 诇讜诇讬讘讗 讚讻讬转谞讗 讘讻讜转讞讗 讜讚讘专 讝讛 讗住讜专 诇讗讜诪专讜 讘驻谞讬 注诐 讛讗专抓

The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [luliva] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kute岣, a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds.

专讘讗 讗诪专 诪讗谉 讞讜诇讬谉 专讘谞谉 专讘讗 诇讟注诪讬讛 讚讗诪专 专讘讗

Rava said a different response: Who are the sick mentioned in the baraita, for whom a gourd is beneficial? They are the Sages, who are weakened by their toil in the study of Torah and their abstention from worldly pleasures, although they are not actually sick. Therefore, there is no contradiction. Gourds are harmful for people who are actually sick. The Gemara comments: Rava conforms to his standard line of reasoning, as Rava said:

讻诪讗谉 诪爪诇讬谞谉 注诇 拽爪讬专讬 讜注诇 诪专讬注讬 [讻诪讗谉 讻专讘讬 讬讜住讬] 诪讚讗诪专 拽爪讬专讬 讜诪专讬注讬 砖诪注 诪讬谞讛 拽爪讬专讬 拽爪讬专讬 诪诪砖 诪专讬注讬 专讘谞谉

In accordance with whose opinion do we pray every day for the sick and for the suffering? In accordance with whose opinion? In accordance with the opinion of Rabbi Yosei, who holds that one is judged every day, not only on Rosh HaShana, and therefore it is appropriate to pray for people every day. From the fact that he said: The sick and the suffering, one can learn from his statement that the term: The sick, is referring to actual sick people, while the term: The suffering, is referring to the Sages, who typically are physically frail.

讜诪讜转专 讘注讘讛 诪转谞讬转讬谉 讚诇讗 讻讘讘诇讗讬 讚讗诪专 专讘讬 讝讬专讗 讘讘诇讗讬 讟驻砖讗讬 讚讗讻诇讬 诇讞诪讗 讘诇讞诪讗

搂 It is stated in the mishna that one who vowed that loose cooked food is forbidden to him is permitted to taste a thick cooked food. The Gemara comments: The mishna is not in accordance with the custom of the Babylonians, as Rabbi Zeira said: Babylonians are foolish, as they eat bread with bread. They eat thick porridge with their bread, which is essentially eating one kind of bread with another. According to their custom, one who vows that cooked foods are forbidden to him is prohibited from eating even a thick cooked food.

讗诪专 专讘 讞住讚讗 讚诪砖讗讬诇 诇讛讜谉 诇讛诇讬谉 谞拽讚谞讬 讚讛讜爪诇 讛讚讬谉 讚讬讬住讗 讛讬讻讬谉 诪注诇讬 诇诪讬讻诇讛 讚讞讬讟讬 讘诇讞诪讗 讚讞讬讟讬 讜讚砖注专讬 讘诇讞诪讗 讚砖注专讬 讗讜 讚诇诪讗 讚讞讬讟讬 讘讚砖注专讬 讜讚砖注专讬 讘讚讞讬讟讬

In that context, Rav 岣sda said that those fastidious resi-dents of Huzal, Babylonia were asked: How is it best to eat this porridge? Should wheat porridge be eaten with wheat bread and barley porridge with barley bread, or perhaps wheat porridge should be eaten with barley bread and barley porridge with wheat bread?

专讘讗 讗讻诇讬讛 讘讞住讬住讬 专讘讛 讘专 专讘 讛讜谞讗 讗砖讻讞讬讛 诇专讘 讛讜谞讗 讚拽讗讻讬诇 讚讬讬住讗 讘讗爪讘注转讬讛 讗诪专 诇讬讛 讗诪讗讬 拽讗讻讬诇 诪专 讘讬讚讬讛 讗诪专 诇讬讛 讛讻讬 讗诪专 专讘 讚讬讬住讗 讘讗爪讘注转讗 讘住讬诐 讜讻诇 讚讻谉 讘转专转讬谉 讜讻诇 讚讻谉 讘转诇转

The Gemara relates: Rava would eat his bread with 岣sisei, a porridge made of toasted barley grains. Rabba, son of Rav Huna, found Rav Huna eating porridge with his fingers. He said to him: Why is the Master eating with his hands? Rav Huna said to him: This is what Rav said: Porridge eaten with a finger is tasty, and all the more so if it is eaten with two fingers, and all the more so with three. It is more enjoyable to eat porridge with your hands.

讗诪专 诇讬讛 专讘 诇讞讬讬讗 讘专讬讛 讜讻谉 讗诪专 诇讬讛 专讘 讛讜谞讗 诇专讘讛 讘专讬讛 诪讝诪谞讬诐 诇讱 诇诪讬讻诇 讚讬讬住讗 注讚 驻专住讛 诇诪讬讻诇 讘讬砖专讗 讚转讜专讗 注讚 转诇转讗 驻专住讬谉 讗诪专 诇讬讛 专讘 诇讞讬讬讗 讘专讬讛 讜讻谉 讗诪专 诇讬讛 专讘 讛讜谞讗 诇专讘讛 讘专讬讛 讻诇 诪讬讚注诐 诇讗 转驻诇讜讟 拽诪讬讛 专讘讱 诇讘专 诪谉 拽专讗 讜讚讬讬住讗 砖讛谉 讚讜诪讬谉 诇驻转讬诇转讗 砖诇 讗讘专 讜讗驻讬诇讜 拽诪讬 砖讘讜专 诪诇讻讗 驻诇讜讟

Rav said to his son 岣yya, and Rav Huna similarly said to his son Rabba: If you are invited to eat porridge, for such a meal you should travel up to the distance of a parasang [parsa]. If you are invited to eat ox meat, you should travel up to three parasangs. Rav said to his son 岣yya, and Rav Huna similarly said to his son Rabba: You should not spit out anything before your teacher, as this is disrespectful, apart from gourd and porridge, as they are like a burning lead wick in the intestines when they cannot be digested, and therefore spit them out even before King Shapur, due to the danger involved.

专讘讬 讬讜住讬 讜专讘讬 讬讛讜讚讛 讞讚 讗讻讬诇 讚讬讬住讗 讘讗爪讘注转讬讛 讜讞讚 讗讻讬诇 讘讛讜爪讗 讗诪专 诇讬讛 讚讗讻讬诇 讘讛讜爪讗 诇讚讗讻讬诇 讘讗爪讘注转讬讛 注讚 诪转讬 讗转讛 诪讗讻讬诇谞讬 爪讜讗转讱 讗诪专 诇讬讛 讚讗讻讬诇 讘讗爪讘注转讬讛 诇讚讗讻讬诇 讘讛讜爪讗 注讚 诪转讬 讗转讛 诪讗讻讬诇谞讬 专讜拽讱

The Gemara relates more incidents: Rabbi Yosei and Rabbi Yehuda dined together. One of them ate porridge with his fingers, and the other one ate with a fork [hutza]. The one who was eating with a fork said to the one who was eating with his fingers: For how long will you keep feeding me your filth? Must I keep eating off of your dirty fingernails? The one who was eating with his fingers said to the one who was eating with a fork: For how long will you keep feeding me your spittle, as you eat with a fork which you then put back in the common bowl.

专讘讬 讬讛讜讚讛 讜专讘讬 砖诪注讜谉 讗讬讬转讜 诇拽诪讬讬讛讜 讘诇讜住驻讬讬谉 专讘讬 讬讛讜讚讛 讗讻诇 专讘讬 砖诪注讜谉 诇讗 讗讻诇 讗诪专 诇讬讛 专讘讬 讬讛讜讚讛 诪讗讬 讟注诪讗 诇讗 讗讻讬诇 诪专 讗诪专 诇讬讛 专讘讬 砖诪注讜谉 讗诇讜 讗讬谉 讬讜爪讗讬谉 诪讘谞讬 诪注讬诐 讻诇 注讬拽专 讗诪专 诇讬讛 专讘讬 讬讛讜讚讛 讻诇 砖讻谉 砖谞住诪讜讱 注诇讬讛谉 诇诪讞专

Belospayin, a type of figs, were brought before Rabbi Yehuda and Rabbi Shimon. Rabbi Yehuda ate them, but Rabbi Shimon did not eat them. Rabbi Yehuda said to him: What is the reason that the Master is not eating? Rabbi Shimon said to him: These do not leave the intestines at all. They remain undigested. Rabbi Yehuda said to him: If so, all the more that one can rely on them to feel full tomorrow.

专讘讬 讬讛讜讚讛 讛讜讛 讬转讬讘 拽诪讬讛 讚专讘讬 讟专驻讜谉 讗诪专 诇讬讛 专讘讬 讟专驻讜谉 讛讬讜诐 驻谞讬讱 爪讛讜讘讬谉 讗诪专 诇讬讛 讗诪砖 讬爪讗讜 注讘讚讬讱 诇砖讚讛 讜讛讘讬讗讜 诇谞讜 转专讚讬谉 讜讗讻诇谞讜诐 讘诇讗 诪诇讞 讜讗诐 讗讻诇谞讜诐 讘诪诇讞 讻诇 砖讻谉 砖讛讬讜 驻谞讬谞讜 爪讛讜讘讬谉

Rabbi Yehuda was sitting before Rabbi Tarfon. Rabbi Tarfon said to him: Your face today is ruddy, i.e., a rosy, healthy color. Rabbi Yehuda said to him: Last night your servants, i.e., we students, went out to the field, and beets were brought to us, and we ate them without salt. This is the reason for our healthy complexion. And had we eaten them with salt, all the more so would our faces have been ruddy.

讗诪专讛 讛讛讬讗 诪讟专讜谞讬转讗 诇专讘讬 讬讛讜讚讛 诪讜专讛 讜专讜讬 讗诪专 诇讛 讛讬诪谞讜转讗 讘讬讚讗 讚讛讛讬讗 讗讬转转讗 讗讬 讟注讬诪谞讗 讗诇讗 拽讬讚讜砖讗 讜讗讘讚诇转讗 讜讗专讘注讛 讻住讬 讚驻住讞讗 讜讞讜讙专谞讬 爪讬讚注讬 诪谉 讛驻住讞 注讚 讛注爪专转 讗诇讗 讞讻诪转 讗讚诐 转讗讬专 驻谞讬讜

The Gemara cites related incidents: A certain gentile lady [matronita] said to Rabbi Yehuda, whose face was ruddy: How can one teach the Jews and be a drunk at the same time? He said to her: I place my integrity in the hands of this woman and should no longer be deemed credible if I ever taste any wine except for that of kiddush, havdala, and the four cups of Passover. And after I drink those four cups I tie my temples from Passover to Shavuot, as wine gives me a headache. Rather, my complexion is explained by the verse 鈥淎 man鈥檚 wisdom makes his face to shine鈥 (Ecclesiastes 8:1).

讗诪专 诇讬讛 讛讛讜讗 诪讬谞讗 诇专讘讬 讬讛讜讚讛 驻谞讬讱 讚讜诪讬谉 讗讬 讻诪诇讜讬 专讘讬转 讗讬 讻诪讙讚诇讬 讞讝讬专讬谉 讗诪专 诇讬讛 讘讬讛讜讚讗讬 转专讜讬讬讛讜 讗住讬专谉 讗诇讗 注砖专讬诐 讜讗专讘注讛 讘讬转 讛讻住讗 讗讬转 诇讬 诪谉 讘讬转讗 注讚 讘讬 诪讚专砖讗 讜讻诇 砖注讛 讜砖注讛 讗谞讬 谞讻谞住 诇讻诇 讗讞讚 讜讗讞讚

A certain heretic said to Rabbi Yehuda: Your face is similar either to usurers or to pig breeders. These people would earn a good living without expending much energy, which gave them plump, healthy complexions. Rabbi Yehuda said to him: Both of these occupations are prohibited to Jews. Rather, my face is ruddy because I have twenty-four bathrooms on the way from my home to the study hall, and all the time I enter each and every one of them. He did not suffer from constipation, which had a beneficial effect on his complexion.

专讘讬 讬讛讜讚讛 讻讚 讗讝讬诇 诇讘讬 诪讚专砖讗 砖拽讬诇 讙讜诇驻讗 注诇 讻转驻讬讛 讗诪专 讙讚讜诇讛 诪诇讗讻讛 砖诪讻讘讚转 讗转 讘注诇讬讛 专讘讬 砖诪注讜谉 砖拽讬诇 爪谞讗 注诇 讻转驻讬讛 讗诪专 讙讚讜诇讛 诪诇讗讻讛 砖诪讻讘讚转 讗转 讘注诇讬讛

搂 The Gemara relates: When Rabbi Yehuda would go to the study hall he would carry a pitcher [gulefa] on his shoulder to sit on, saying: Labor is great, as it brings honor to the laborer who performs it. It brought him honor by enabling him to avoid sitting on the floor of the study hall. Similarly, Rabbi Shimon would carry a basket on his shoulder, saying: Labor is great, as it brings honor to the laborer who performs it.

讚讘讬转讛讜 讚专讘讬 讬讛讜讚讛 谞驻拽转 谞拽讟转 注诪专讗 注讘讚讛 讙诇讬诪讗 讚讛讜讟讘讬 讻讚 谞驻拽转 诇砖讜拽讗 诪讬讻住讬讗 讘讬讛 讜讻讚 谞驻讬拽 专讘讬 讬讛讜讚讛 诇爪诇讜讬讬 讛讜讛 诪讻住讬 讜诪爪诇讬 讜讻讚 诪讬讻住讬 讘讬讛 讛讜讛 诪讘专讱 讘专讜讱 砖注讟谞讬 诪注讬诇

The Gemara further relates: Rabbi Yehuda鈥檚 wife went out to the market, collected wool, and made a thick [hutevei] cloak. When she would go out to the market she would cover herself with it, and when Rabbi Yehuda would go out to pray he would cover himself with the cloak and pray. And when he would cover himself with it he would recite the blessing: Blessed is He who wrapped me in a coat, as he took much pleasure in it.

讝讬诪谞讗 讞讚讗 讙讝专 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 转注谞讬转讗 专讘讬 讬讛讜讚讛 诇讗 讗转讗 诇讘讬 转注谞讬转讗 讗诪专讬谉 诇讬讛 诇讗 讗讬转 诇讬讛 讻住讜讬讗 砖讚专 诇讬讛 讙诇讬诪讗 讜诇讗 拽讘讬诇

On one occasion Rabban Shimon ben Gamliel, the Nasi, decreed a fast. Rabbi Yehuda did not come to the house of the fast, where everyone gathered. The people said to Rabban Shimon ben Gamliel: Rabbi Yehuda does not have a dignified garment to cover himself with, and therefore he shies away from public events. Rabban Shimon ben Gamliel sent him a cloak of his own, but Rabbi Yehuda did not accept this gift.

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

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Nedarim 49

The William Davidson Talmud | Powered by Sefaria

Nedarim 49

诪转谞讬壮 讛谞讜讚专 诪谉 讛诪讘讜砖诇 诪讜转专 讘爪诇讬 讜讘砖诇讜拽 讗诪专 拽讜谞诐 转讘砖讬诇 砖讗讬谞讬 讟讜注诐 讗住讜专 讘诪注砖讛 拽讚专讛 专讱 讜诪讜转专 讘注讘讛 讜诪讜转专 讘讘讬爪讛 讟讜专诪讜讟讗 讜讘讚诇注转 讛专诪讜爪讛 讛谞讜讚专 诪诪注砖讛 拽讚专讛 讗讬谉 讗住讜专 讗诇讗 诪诪注砖讛 专转讞转讛 讗诪专 拽讜谞诐 讛讬讜专讚 诇拽讚专讛 砖讗讬谞讬 讟讜注诐 讗住讜专 讘讻诇 讛诪转讘砖诇讬谉 讘拽讚专讛

MISHNA: In the case of one who vows that cooked foods are forbidden to him, he is permitted to eat roasted and boiled foods, as they are not defined as cooked. If one said: Cooked food is konam for me, and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one, which people do not generally refer to as a cooked food. And he is likewise permitted to eat a turemuta egg and the remutza gourd, as they are not considered cooked foods either. In the case of one who vows that food cooked in a dish is forbidden to him, he is prohibited from deriving benefit only from food that is cooked by boiling it in a dish. However, if one said: That which enters into a dish is konam for me, and for that reason I will not taste it, he is prohibited from tasting anything cooked in a dish.

讙诪壮 转谞讬讗 专讘讬 讬讗砖讬讛 讗讜住专 讜讗祝 注诇 驻讬 砖讗讬谉 专讗讬讛 诇讚讘专 讝讻专 诇讚讘专 砖谞讗诪专 讜讬讘砖诇讜 讗转 讛驻住讞 讘讗砖 讻诪砖驻讟

GEMARA: It is taught in a baraita: In the case of one who vowed that cooked foods are forbidden to him, Rabbi Yoshiya maintains that he is prohibited from eating roasted foods. And although there is no biblical proof of the matter, there is an allusion to the matter, as it is stated: 鈥淎nd they cooked the Paschal offering with fire according to the ordinance鈥 (II聽Chronicles 35:13). Since the Paschal offering must be roasted, it is evident that roasting can also be referred to as cooking.

诇讬诪讗 讘讛讗 拽诪讬驻诇讙讬 讚专讘讬 讬讗砖讬讛 住讘专 讛诇讱 讗讞专 诇砖讜谉 转讜专讛 讜转谞讗 讚讬诇谉 住讘专 讘谞讚专讬诐 讛诇讱 讗讞专 诇砖讜谉 讘谞讬 讗讚诐

The Gemara suggests: Let us say that they disagree with regard to this following principle, that Rabbi Yoshiya holds that one should follow the language of the Torah, and our tanna holds that with regard to vows one should follow the language of people.

诇讗 讚讻讜诇讬 注诇诪讗 讘谞讚专讬诐 讛诇讱 讗讞专 诇砖讜谉 讘谞讬 讗讚诐 诪专 讻讬 讗转专讬讛 讜诪专 讻讬 讗转专讬讛 讘讗转专讗 讚转谞讗 讚讬诇谉 诇爪诇讬 拽专讜 诇讬讛 爪诇讬 讜诇诪讘讜砖诇 拽专讜 诇讬讛 诪讘讜砖诇 讘讗转专讗 讚专讘讬 讬讗砖讬讛 讗驻讬诇讜 爪诇讬 拽专讜 诪讘讜砖诇

The Gemara refutes this suggestion: No, it is possible that everyone agrees that with regard to vows one should follow the language of people. Rather, this Sage stated his opinion in accordance with the language of his locale, and this Sage stated his opinion in accordance with the language of his locale. In the locale of our tanna, roasted food is called roasted and cooked food is called cooked, and in the locale of Rabbi Yoshiya even roasted food is called cooked.

讜讛讗 拽专讗 谞住讬讘 诇讛 讗住诪讻转讗 讘注诇诪讗

The Gemara raises a difficulty: But doesn鈥檛 Rabbi Yoshiya cite a verse as proof for his opinion, which shows that his opinion is not based on the vernacular? The Gemara answers: The verse is cited as a mere support for his opinion, as implied by his statement that the verse is only an allusion, not a full proof.

拽讜谞诐 转讘砖讬诇 讻讜壮 讜讛讗 诪转讘砖讬诇 谞讚专

It is stated in the mishna that one who said: A cooked food is konam for me and for that reason I will not taste it, he is prohibited from tasting a loose cooked food but is permitted to taste a thick one. The Gemara asks: Why is he permitted to eat it? But didn鈥檛 he vow that a cooked food, which includes one that is thick, is forbidden to him?

讗诪专 讗讘讬讬 讛讗讬 转谞讗 讻诇 诪讬讚讬 讚诪转讗讻诇 讘讬讛 专讬驻转讗 转讘砖讬诇 拽专讜 诇讬讛 讜讛转谞讬讗 讛谞讜讚专 诪谉 讛转讘砖讬诇 讗住讜专 讘讻诇 诪讬谞讬 转讘砖讬诇 讜讗住讜专 讘爪诇讬 讜讘砖诇讜拽 讜讘诪讘讜砖诇 讜讗住讜专 讘讛讬讟专讬讜转 专讻讜转 砖讛讞讜诇讬谉 讗讜讻诇讬谉 讘讛谉 驻讬转谉

Abaye said: This tanna maintains that anything with which bread is eaten is called a cooked food, whereas a thick dish is eaten without bread. And it is taught likewise in a baraita: One who vows that a cooked food is forbidden to him is prohibited from eating all types of cooked foods, and he is therefore prohibited from eating roasted, boiled, and cooked foods. And he is also prohibited from eating soft gourds [hiteriyyot], with which the sick eat their bread. This indicates that a cooked food is one eaten with bread.

讗讬谞讬 讜讛讗 专讘讬 讬专诪讬讛 讞诇砖 注诇 诇讙讘讬讛 讛讛讜讗 讗住讬讗 诇讗住讬讜讛 讞讝讗 拽专讗 讚诪讞转 讘讘讬转讬讛 砖讘拽讬讛 讜谞驻拽 讗诪专 诪诇讗讱 诪讜转讗 讗讬转 诇讬讛 诇讚讬谉 讘讘讬转讬讛 讜讗谞讗 讗讬注讜诇 诇讗住讗讛 讬转讬讛

The Gemara asks: Is that so, that the sick eat gourds? But Rabbi Yirmeya fell ill, and a certain doctor came to him to heal him. He saw a gourd that was placed in his house, and he left Rabbi Yirmeya and exited the house and said: This person has an angel of death, a gourd, in his house, and I will enter to heal him? This incident teaches that gourds are detrimental for the sick.

诇讗 拽砖讬讗 讛讗 讘专讻讬讻讬 讛讗 讘讗砖讜谞讬 专讘讗 讘专 注讜诇讗 讗诪专 讛讗 讘拽专讗 讙讜驻讬讛 讜讛讗 讘讙讜讜讬讛 讚拽专讗 讚讗诪专 专讘 讬讛讜讚讛 诇讜诇讬讘讗 讚拽专讗 讘住讬诇拽讗 诇讜诇讬讘讗 讚讻讬转谞讗 讘讻讜转讞讗 讜讚讘专 讝讛 讗住讜专 诇讗讜诪专讜 讘驻谞讬 注诐 讛讗专抓

The Gemara responds: This is not difficult. This baraita is referring to soft gourds, which are beneficial to the sick, and this incident is referring to hard ones, which are detrimental. Rava bar Ulla said a different answer: This incident is referring to the gourd itself, which is detrimental, and this baraita is referring to the innards [luliva] of the gourd, as Rav Yehuda said: The innards of the gourd are best eaten with chard; the innards of flax seeds are best eaten with kute岣, a dip made from bread crumbs and sour milk. And one may not say this matter in the presence of an ignoramus, so that ignoramuses do not uproot flax for consumption of its seeds.

专讘讗 讗诪专 诪讗谉 讞讜诇讬谉 专讘谞谉 专讘讗 诇讟注诪讬讛 讚讗诪专 专讘讗

Rava said a different response: Who are the sick mentioned in the baraita, for whom a gourd is beneficial? They are the Sages, who are weakened by their toil in the study of Torah and their abstention from worldly pleasures, although they are not actually sick. Therefore, there is no contradiction. Gourds are harmful for people who are actually sick. The Gemara comments: Rava conforms to his standard line of reasoning, as Rava said:

讻诪讗谉 诪爪诇讬谞谉 注诇 拽爪讬专讬 讜注诇 诪专讬注讬 [讻诪讗谉 讻专讘讬 讬讜住讬] 诪讚讗诪专 拽爪讬专讬 讜诪专讬注讬 砖诪注 诪讬谞讛 拽爪讬专讬 拽爪讬专讬 诪诪砖 诪专讬注讬 专讘谞谉

In accordance with whose opinion do we pray every day for the sick and for the suffering? In accordance with whose opinion? In accordance with the opinion of Rabbi Yosei, who holds that one is judged every day, not only on Rosh HaShana, and therefore it is appropriate to pray for people every day. From the fact that he said: The sick and the suffering, one can learn from his statement that the term: The sick, is referring to actual sick people, while the term: The suffering, is referring to the Sages, who typically are physically frail.

讜诪讜转专 讘注讘讛 诪转谞讬转讬谉 讚诇讗 讻讘讘诇讗讬 讚讗诪专 专讘讬 讝讬专讗 讘讘诇讗讬 讟驻砖讗讬 讚讗讻诇讬 诇讞诪讗 讘诇讞诪讗

搂 It is stated in the mishna that one who vowed that loose cooked food is forbidden to him is permitted to taste a thick cooked food. The Gemara comments: The mishna is not in accordance with the custom of the Babylonians, as Rabbi Zeira said: Babylonians are foolish, as they eat bread with bread. They eat thick porridge with their bread, which is essentially eating one kind of bread with another. According to their custom, one who vows that cooked foods are forbidden to him is prohibited from eating even a thick cooked food.

讗诪专 专讘 讞住讚讗 讚诪砖讗讬诇 诇讛讜谉 诇讛诇讬谉 谞拽讚谞讬 讚讛讜爪诇 讛讚讬谉 讚讬讬住讗 讛讬讻讬谉 诪注诇讬 诇诪讬讻诇讛 讚讞讬讟讬 讘诇讞诪讗 讚讞讬讟讬 讜讚砖注专讬 讘诇讞诪讗 讚砖注专讬 讗讜 讚诇诪讗 讚讞讬讟讬 讘讚砖注专讬 讜讚砖注专讬 讘讚讞讬讟讬

In that context, Rav 岣sda said that those fastidious resi-dents of Huzal, Babylonia were asked: How is it best to eat this porridge? Should wheat porridge be eaten with wheat bread and barley porridge with barley bread, or perhaps wheat porridge should be eaten with barley bread and barley porridge with wheat bread?

专讘讗 讗讻诇讬讛 讘讞住讬住讬 专讘讛 讘专 专讘 讛讜谞讗 讗砖讻讞讬讛 诇专讘 讛讜谞讗 讚拽讗讻讬诇 讚讬讬住讗 讘讗爪讘注转讬讛 讗诪专 诇讬讛 讗诪讗讬 拽讗讻讬诇 诪专 讘讬讚讬讛 讗诪专 诇讬讛 讛讻讬 讗诪专 专讘 讚讬讬住讗 讘讗爪讘注转讗 讘住讬诐 讜讻诇 讚讻谉 讘转专转讬谉 讜讻诇 讚讻谉 讘转诇转

The Gemara relates: Rava would eat his bread with 岣sisei, a porridge made of toasted barley grains. Rabba, son of Rav Huna, found Rav Huna eating porridge with his fingers. He said to him: Why is the Master eating with his hands? Rav Huna said to him: This is what Rav said: Porridge eaten with a finger is tasty, and all the more so if it is eaten with two fingers, and all the more so with three. It is more enjoyable to eat porridge with your hands.

讗诪专 诇讬讛 专讘 诇讞讬讬讗 讘专讬讛 讜讻谉 讗诪专 诇讬讛 专讘 讛讜谞讗 诇专讘讛 讘专讬讛 诪讝诪谞讬诐 诇讱 诇诪讬讻诇 讚讬讬住讗 注讚 驻专住讛 诇诪讬讻诇 讘讬砖专讗 讚转讜专讗 注讚 转诇转讗 驻专住讬谉 讗诪专 诇讬讛 专讘 诇讞讬讬讗 讘专讬讛 讜讻谉 讗诪专 诇讬讛 专讘 讛讜谞讗 诇专讘讛 讘专讬讛 讻诇 诪讬讚注诐 诇讗 转驻诇讜讟 拽诪讬讛 专讘讱 诇讘专 诪谉 拽专讗 讜讚讬讬住讗 砖讛谉 讚讜诪讬谉 诇驻转讬诇转讗 砖诇 讗讘专 讜讗驻讬诇讜 拽诪讬 砖讘讜专 诪诇讻讗 驻诇讜讟

Rav said to his son 岣yya, and Rav Huna similarly said to his son Rabba: If you are invited to eat porridge, for such a meal you should travel up to the distance of a parasang [parsa]. If you are invited to eat ox meat, you should travel up to three parasangs. Rav said to his son 岣yya, and Rav Huna similarly said to his son Rabba: You should not spit out anything before your teacher, as this is disrespectful, apart from gourd and porridge, as they are like a burning lead wick in the intestines when they cannot be digested, and therefore spit them out even before King Shapur, due to the danger involved.

专讘讬 讬讜住讬 讜专讘讬 讬讛讜讚讛 讞讚 讗讻讬诇 讚讬讬住讗 讘讗爪讘注转讬讛 讜讞讚 讗讻讬诇 讘讛讜爪讗 讗诪专 诇讬讛 讚讗讻讬诇 讘讛讜爪讗 诇讚讗讻讬诇 讘讗爪讘注转讬讛 注讚 诪转讬 讗转讛 诪讗讻讬诇谞讬 爪讜讗转讱 讗诪专 诇讬讛 讚讗讻讬诇 讘讗爪讘注转讬讛 诇讚讗讻讬诇 讘讛讜爪讗 注讚 诪转讬 讗转讛 诪讗讻讬诇谞讬 专讜拽讱

The Gemara relates more incidents: Rabbi Yosei and Rabbi Yehuda dined together. One of them ate porridge with his fingers, and the other one ate with a fork [hutza]. The one who was eating with a fork said to the one who was eating with his fingers: For how long will you keep feeding me your filth? Must I keep eating off of your dirty fingernails? The one who was eating with his fingers said to the one who was eating with a fork: For how long will you keep feeding me your spittle, as you eat with a fork which you then put back in the common bowl.

专讘讬 讬讛讜讚讛 讜专讘讬 砖诪注讜谉 讗讬讬转讜 诇拽诪讬讬讛讜 讘诇讜住驻讬讬谉 专讘讬 讬讛讜讚讛 讗讻诇 专讘讬 砖诪注讜谉 诇讗 讗讻诇 讗诪专 诇讬讛 专讘讬 讬讛讜讚讛 诪讗讬 讟注诪讗 诇讗 讗讻讬诇 诪专 讗诪专 诇讬讛 专讘讬 砖诪注讜谉 讗诇讜 讗讬谉 讬讜爪讗讬谉 诪讘谞讬 诪注讬诐 讻诇 注讬拽专 讗诪专 诇讬讛 专讘讬 讬讛讜讚讛 讻诇 砖讻谉 砖谞住诪讜讱 注诇讬讛谉 诇诪讞专

Belospayin, a type of figs, were brought before Rabbi Yehuda and Rabbi Shimon. Rabbi Yehuda ate them, but Rabbi Shimon did not eat them. Rabbi Yehuda said to him: What is the reason that the Master is not eating? Rabbi Shimon said to him: These do not leave the intestines at all. They remain undigested. Rabbi Yehuda said to him: If so, all the more that one can rely on them to feel full tomorrow.

专讘讬 讬讛讜讚讛 讛讜讛 讬转讬讘 拽诪讬讛 讚专讘讬 讟专驻讜谉 讗诪专 诇讬讛 专讘讬 讟专驻讜谉 讛讬讜诐 驻谞讬讱 爪讛讜讘讬谉 讗诪专 诇讬讛 讗诪砖 讬爪讗讜 注讘讚讬讱 诇砖讚讛 讜讛讘讬讗讜 诇谞讜 转专讚讬谉 讜讗讻诇谞讜诐 讘诇讗 诪诇讞 讜讗诐 讗讻诇谞讜诐 讘诪诇讞 讻诇 砖讻谉 砖讛讬讜 驻谞讬谞讜 爪讛讜讘讬谉

Rabbi Yehuda was sitting before Rabbi Tarfon. Rabbi Tarfon said to him: Your face today is ruddy, i.e., a rosy, healthy color. Rabbi Yehuda said to him: Last night your servants, i.e., we students, went out to the field, and beets were brought to us, and we ate them without salt. This is the reason for our healthy complexion. And had we eaten them with salt, all the more so would our faces have been ruddy.

讗诪专讛 讛讛讬讗 诪讟专讜谞讬转讗 诇专讘讬 讬讛讜讚讛 诪讜专讛 讜专讜讬 讗诪专 诇讛 讛讬诪谞讜转讗 讘讬讚讗 讚讛讛讬讗 讗讬转转讗 讗讬 讟注讬诪谞讗 讗诇讗 拽讬讚讜砖讗 讜讗讘讚诇转讗 讜讗专讘注讛 讻住讬 讚驻住讞讗 讜讞讜讙专谞讬 爪讬讚注讬 诪谉 讛驻住讞 注讚 讛注爪专转 讗诇讗 讞讻诪转 讗讚诐 转讗讬专 驻谞讬讜

The Gemara cites related incidents: A certain gentile lady [matronita] said to Rabbi Yehuda, whose face was ruddy: How can one teach the Jews and be a drunk at the same time? He said to her: I place my integrity in the hands of this woman and should no longer be deemed credible if I ever taste any wine except for that of kiddush, havdala, and the four cups of Passover. And after I drink those four cups I tie my temples from Passover to Shavuot, as wine gives me a headache. Rather, my complexion is explained by the verse 鈥淎 man鈥檚 wisdom makes his face to shine鈥 (Ecclesiastes 8:1).

讗诪专 诇讬讛 讛讛讜讗 诪讬谞讗 诇专讘讬 讬讛讜讚讛 驻谞讬讱 讚讜诪讬谉 讗讬 讻诪诇讜讬 专讘讬转 讗讬 讻诪讙讚诇讬 讞讝讬专讬谉 讗诪专 诇讬讛 讘讬讛讜讚讗讬 转专讜讬讬讛讜 讗住讬专谉 讗诇讗 注砖专讬诐 讜讗专讘注讛 讘讬转 讛讻住讗 讗讬转 诇讬 诪谉 讘讬转讗 注讚 讘讬 诪讚专砖讗 讜讻诇 砖注讛 讜砖注讛 讗谞讬 谞讻谞住 诇讻诇 讗讞讚 讜讗讞讚

A certain heretic said to Rabbi Yehuda: Your face is similar either to usurers or to pig breeders. These people would earn a good living without expending much energy, which gave them plump, healthy complexions. Rabbi Yehuda said to him: Both of these occupations are prohibited to Jews. Rather, my face is ruddy because I have twenty-four bathrooms on the way from my home to the study hall, and all the time I enter each and every one of them. He did not suffer from constipation, which had a beneficial effect on his complexion.

专讘讬 讬讛讜讚讛 讻讚 讗讝讬诇 诇讘讬 诪讚专砖讗 砖拽讬诇 讙讜诇驻讗 注诇 讻转驻讬讛 讗诪专 讙讚讜诇讛 诪诇讗讻讛 砖诪讻讘讚转 讗转 讘注诇讬讛 专讘讬 砖诪注讜谉 砖拽讬诇 爪谞讗 注诇 讻转驻讬讛 讗诪专 讙讚讜诇讛 诪诇讗讻讛 砖诪讻讘讚转 讗转 讘注诇讬讛

搂 The Gemara relates: When Rabbi Yehuda would go to the study hall he would carry a pitcher [gulefa] on his shoulder to sit on, saying: Labor is great, as it brings honor to the laborer who performs it. It brought him honor by enabling him to avoid sitting on the floor of the study hall. Similarly, Rabbi Shimon would carry a basket on his shoulder, saying: Labor is great, as it brings honor to the laborer who performs it.

讚讘讬转讛讜 讚专讘讬 讬讛讜讚讛 谞驻拽转 谞拽讟转 注诪专讗 注讘讚讛 讙诇讬诪讗 讚讛讜讟讘讬 讻讚 谞驻拽转 诇砖讜拽讗 诪讬讻住讬讗 讘讬讛 讜讻讚 谞驻讬拽 专讘讬 讬讛讜讚讛 诇爪诇讜讬讬 讛讜讛 诪讻住讬 讜诪爪诇讬 讜讻讚 诪讬讻住讬 讘讬讛 讛讜讛 诪讘专讱 讘专讜讱 砖注讟谞讬 诪注讬诇

The Gemara further relates: Rabbi Yehuda鈥檚 wife went out to the market, collected wool, and made a thick [hutevei] cloak. When she would go out to the market she would cover herself with it, and when Rabbi Yehuda would go out to pray he would cover himself with the cloak and pray. And when he would cover himself with it he would recite the blessing: Blessed is He who wrapped me in a coat, as he took much pleasure in it.

讝讬诪谞讗 讞讚讗 讙讝专 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 转注谞讬转讗 专讘讬 讬讛讜讚讛 诇讗 讗转讗 诇讘讬 转注谞讬转讗 讗诪专讬谉 诇讬讛 诇讗 讗讬转 诇讬讛 讻住讜讬讗 砖讚专 诇讬讛 讙诇讬诪讗 讜诇讗 拽讘讬诇

On one occasion Rabban Shimon ben Gamliel, the Nasi, decreed a fast. Rabbi Yehuda did not come to the house of the fast, where everyone gathered. The people said to Rabban Shimon ben Gamliel: Rabbi Yehuda does not have a dignified garment to cover himself with, and therefore he shies away from public events. Rabban Shimon ben Gamliel sent him a cloak of his own, but Rabbi Yehuda did not accept this gift.

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