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January 1, 2020 | 讚壮 讘讟讘转 转砖状驻

Niddah 70

The people of Alexandria asked Rabbi Yehoshua ben Chanania twelve questions of four types. The braita brings all the questions. Two lepers who brought their sacrifices and one died after only one set was brought how does the other one ensure that he bring his sacrifices? Other questions are asked regarding contradictory verses. What can one do to become learned? Rich? To have male children?


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转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

讛讬讗 转讜注讘讛 讜讗讬谉 讘谞讬讛 转讜注讘讬谉


With regard to one who remarries his divorced wife, the Torah states: 鈥淗er former husband, who sent her away, may not take her again to be his wife, after she is defiled, for that is an abomination before the Lord; and you shall not cause the land to sin, which the Lord your God gives you for an inheritance鈥 (Deuteronomy 24:4). By inference, she, the divorced wife, is an abomination, but her children are not abominations. In other words, if he transgressed the prohibition and remarried this woman, the daughters from that marriage are not disqualified from marrying priests.


砖谞讬 诪爪讜专注讬谉 砖谞转注专讘讜 拽专讘谞讜转讬讛谉 讝讛 讘讝讛 讜拽专讘 拽专讘谞讜 砖诇 讗讞讚 诪讛谉 讜诪转 讗讞讚 诪讛谉 讛砖谞讬 诪讛 转讛讗 注诇讬讜


The third question was as follows: Two wealthy people who were lepers came to purify themselves and each brought a sin offering, a guilt offering, and a burnt offering. Their offerings became intermingled with each other, and the offering of one of them was sacrificed, and subsequently one of them died. What shall be with the second individual, i.e., how can he complete his purification process? If the other one had not died, they could both bring the remaining offering with the stipulation that it should be sacrificed on behalf of whoever is the owner. But now that one is dead, the other person may not bring the remaining animal, as one may not sacrifice a sin offering for one who is dead. He may also not bring another animal instead, as the animal that was already sacrificed might have been his, and one may not bring a second sin offering.


讗诪专 诇讛谉 讻讜转讘 谞讻住讬讜 诇讗讞专讬诐 讜讛讜讬 注谞讬 讜诪讘讬讗 讞讟讗转 讛注讜祝 讛讘讗 注诇 讛住驻拽


Rabbi Yehoshua said to them: The solution is for him to write a contract giving all his possessions to others, whom he trusts to return them as a gift later, and he is then considered to be destitute. And as a poor leper, he brings a bird sin offering, which can be brought even in a case of uncertainty.


讜讛讗讬讻讗 讗砖诐 讗诪专 砖诪讜讗诇 讻砖拽专讘 讗砖诪讜


The Gemara challenges: But there is the guilt offering that a leper must bring, and this must be an animal not a bird, and may not be brought in a case of uncertainty. How can this leper bring his guilt offering? Shmuel says: Rabbi Yehoshua was referring specifically to a case where his guilt offering had already been sacrificed, before the animals became intermingled.


讗诪专 专讘 砖砖转 讙讘专讗 专讘讛 讻砖诪讜讗诇 诇讬诪讗 讻讬 讛讗讬 诪讬诇转讗 讻诪讗谉 讗讬 讻专讘讬 讬讛讜讚讛 讚讗诪专 讗砖诐 拽讘注讛 讜讻讬讜谉 讚拽讘注讛 诇讛 讗砖诐 讘注砖讬专讜转 诇讗 诪爪讬 诪讬讬转讬 讞讟讗转 讘讚诇讜转


Rav Sheshet said: Is it possible that a great man like Shmuel would say a statement like this? In accordance with whose opinion does this solution apply? If it is in accordance with the opinion of Rabbi Yehuda, who says that if the leper was wealthy when he sacrificed his guilt offering he has thereby fixed his manner of atonement, and must bring animals as his other two offerings, it is difficult: And once he fixed his guilt offering as an animal while he was wealthy, he may not bring a bird sin offering when he is destitute.


讚转谞谉 诪爪讜专注 砖讛讘讬讗 拽专讘谉 注谞讬 讜讛注砖讬专 讗讜 注砖讬专 讜讛注谞讬 讛讻诇 讛讜诇讱 讗讞专 讞讟讗转 讚讘专讬 专讘讬 砖诪注讜谉


As we learned in a mishna (Nega鈥檌m 14:11): With regard to a leper who brought an offering of a destitute person and thereafter he became wealthy, or if he brought an offering of a wealthy person and thereafter he became destitute, everything follows after the sin offering; this is the statement of Rabbi Shimon. If he was wealthy when he brought the sin offering, he brings the burnt offering of the wealthy; if he was destitute at that time, he brings the burnt offering of the destitute.


讜专讘讬 讬讛讜讚讛 讗讜诪专 讛讻诇 讛讜诇讱 讗讞专 讗砖诐 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 讛讻诇 讛讜诇讱 讗讞专 爪驻讜专讬诐


And Rabbi Yehuda says: Everything, i.e., the sin offering and the burnt offering, follows after his status at the time that his guilt offering was brought. Rabbi Eliezer ben Ya鈥檃kov says: Everything follows after the offering of the birds, brought seven days earlier, at the start of his purification process.


讜讗讬 讻专讘讬 砖诪注讜谉 讚讗诪专 讞讟讗转 拽讘注讛 讗祝 注诇 讙讘 讚诇讗 拽专讘 讗砖诐 谞讬转讬 讗讞专 讚讛讗 砖诪注讬谞谉 诇讬讛 诇专讘讬 砖诪注讜谉 讚讗诪专 诇讬讬转讬 讜诇转谞讬


Rav Sheshet continues: And if Rabbi Yehoshua鈥檚 statement is in accordance with the opinion of Rabbi Shimon, who said that the sin offering fixed the status of the remaining offerings, it is difficult: Why did Shmuel state that the case is where his guilt offering had already been sacrificed? Even if the guilt offering had not been sacrificed before the animals became intermingled, let him bring another animal as his guilt offering, and stipulate that if the guilt offering that was already slaughtered was his, this animal should be a peace offering. As we have heard that Rabbi Shimon said: Let him bring another animal and stipulate with regard to it.


讚转谞讬讗 讗诪专 专讘讬 砖诪注讜谉 诇诪讞专转 诪讘讬讗 讗砖诪讜 讜诇讜讙讜 注诪讜 讜诪注诪讬讚讜 讘砖注专 谞拽谞讜专 讜诪转谞讛 注诇讬讜 讜讗讜诪专 讗诐 诪爪讜专注 讛讜讗 讛专讬 讗砖诪讜 讜诇讜讙讜 注诪讜 讜讗诐 诇讗讜 讗砖诐 讝讛 讬讛讗 砖诇诪讬 谞讚讘讛


As it is taught in a baraita that Rabbi Shimon says, with regard to a leper of uncertain status who must bring a guilt offering and a log of oil for his purification: The following day, on the eighth day of his purification, he brings his guilt offering and his log of oil with it, and the priest stands him at the Gate of Nicanor, and the leper stipulates with regard to the offering and says: If this person, i.e., I, was a leper, this is his guilt offering and this is his log of oil with it. And if not, this animal that I brought for a guilt offering shall be a voluntary peace offering, as the two offerings are sacrificed in the same manner.


讜讗讜转讜 讗砖诐 讟注讜谉


And that guilt offering of uncertain status requires


砖讞讬讟转讜 讘爪驻讜谉 讜讟注讜谉 诪转谞转 讘讛讜谞讜转 讜住诪讬讻讛 讜谞住讻讬诐 讜转谞讜驻讛 讜讞讝讛 讜砖讜拽 讜谞讗讻诇 诇讝讻专讬 讻讛讜谞讛 诇讬讜诐 讜诇讬诇讛


that its slaughter must be performed in the north of the Temple courtyard, as in the case of a guilt offering, and it requires placement of the blood on the right thumb and right big toe and right earlobe of the leper, as described in Leviticus 14:14, and it requires placing hands on the head of the animal, and the accompanying wine libations and waving of the breast and thigh, like a peace offering. And it is eaten by males of the priesthood for one day and the following night, like a guilt offering, rather than for two days, like a peace offering.


讜诇讗 讛讜讚讜 诇讜 讞讻诪讬诐 诇专讘讬 砖诪注讜谉 诪驻谞讬 砖诪讘讬讗 拽讚砖讬诐 诇讘讬转 讛驻住讜诇


But the Rabbis did not concede to Rabbi Shimon, because they hold that he thereby brings sacrificial animals to a situation where the time that they may be eaten is restricted, thereby increasing the likelihood of disqualification, as it might be a peace offering, which may be eaten for two days and one night.


砖诪讜讗诇 住讘专 诇讛 讻专讘讬 砖诪注讜谉 讘讞讚讗 讜驻诇讬讙 注诇讬讛 讘讞讚讗


The Gemara answers that Shmuel holds in accordance with the opinion of Rabbi Shimon with regard to one halakha, i.e., that it is not the guilt offering that fixes whether the leper must bring the offerings of a wealthy person or a destitute person, but he disagrees with him with regard to one other halakha, as he does not permit such a stipulation in the case of a guilt offering.


砖诇砖讛 讚讘专讬 讗讙讚讛 讻转讜讘 讗讞讚 讗讜诪专 讻讬 诇讗 讗讞驻抓 讘诪讜转 讛诪转 讜讻转讜讘 讗讞讚 讗讜诪专 讻讬 讞驻抓 讛壮 诇讛诪讬转诐 讻讗谉 讘注讜砖讬谉 转砖讜讘讛 讻讗谉 讘砖讗讬谉 注讜砖讬谉 转砖讜讘讛


The Gemara details the three matters of aggada that the sages of Alexandria asked Rabbi Yehoshua. One verse states: 鈥淔or I have no pleasure in the death of him that dies, says the Lord God; but turn yourselves, and live鈥 (Ezekiel 18:32). And one verse states, with regard to the sons of Eli the High Priest, who did not pay attention to the reproof of their father: 鈥淚f one man sins against another, God shall judge him; but if a man sins against the Lord, who shall pray for him? But they did not listen to the voice of their father, because the Lord desired to kill them鈥 (I聽Samuel 2:25). Rabbi Yehoshua replied to them: Here, the verse in Ezekiel is referring to a case where the sinners repent, whereas there, the verse in Samuel is speaking of a case where the sinners do not repent.


讻转讜讘 讗讞讚 讗讜诪专 讻讬 诇讗 讬砖讗 驻谞讬诐 讜诇讗 讬拽讞 砖讞讚 讜讻转讜讘 讗讞讚 讗讜诪专 讬砖讗 讛壮 驻谞讬讜 讗诇讬讱 讻讗谉 拽讜讚诐 讙讝专 讚讬谉 讻讗谉 诇讗讞专 讙讝专 讚讬谉


The sages of Alexandria also asked the following: One verse states: 鈥淔or the Lord your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, Who shows no favor nor takes graft鈥 (Deuteronomy 10:17), and one verse states: 鈥淭he Lord shall show favor to you and give you peace鈥 (Numbers 6:26). How can this contradiction be resolved? Rabbi Yehoshua replied to them: Here, the verse in Numbers is dealing with the time before one鈥檚 sentence is issued, when God shows favor and forgives; there, the verse in Deuteronomy is referring to after the sentence has been issued, when He no longer forgives.


讻转讜讘 讗讞讚 讗讜诪专 讻讬 讘讞专 讛壮 讘爪讬讜谉 讜讻转讜讘 讗讞讚 讗讜诪专 讻讬 注诇 讗驻讬 讜注诇 讞诪转讬 讛讬转讛 讛注讬专 讛讝讗转 诇诪谉 讛讬讜诐 讗砖专 讘谞讜 讗讜转讛 注讚 讛讬讜诐 讛讝讛 讻讗谉 拽讜讚诐 砖谞砖讗 砖诇诪讛 讗转 讘转 驻专注讛 讻讗谉 诇讗讞专 砖谞砖讗 砖诇诪讛 讗转 讘转 驻专注讛


The sages of Alexandria further asked: One verse states: 鈥淔or the Lord has chosen Zion; He has desired it for His dwelling place鈥 (Psalms 132:13), and one verse states: 鈥淔or this city has been to Me a provocation of My anger and of My fury from the day that they built it until this day, so that I should remove it from before My face鈥 (Jeremiah 32:31). Rabbi Yehoshua replied to them: Here, the verse in Psalms is referring to the time before Solomon married Pharaoh鈥檚 daughter (see I聽Kings 3:1), whereas there, the verse in Jeremiah is speaking of the time after Solomon married Pharaoh鈥檚 daughter.


砖诇砖讛 讚讘专讬 讘讜专讜转 讗砖转讜 砖诇 诇讜讟 诪讛讜 砖转讟诪讗 讗诪专 诇讛诐 诪转 诪讟诪讗 讜讗讬谉 谞爪讬讘 诪诇讞 诪讟诪讗


The Gemara lists the three matters of ignorance that the sages of Alexandria asked Rabbi Yehoshua. What is the halakha with regard to the wife of Lot, who was turned into a pillar of salt as she fled from the city of Sodom (Genesis 19:26), in terms of whether she transmits ritual impurity as a corpse? Rabbi Yehoshua said to them: A corpse transmits ritual impurity, but a pillar of salt, even if it was formerly a person, does not impart ritual impurity.


讘谉 砖讜谞诪讬转 诪讛讜 砖讬讟诪讗 讗诪专 诇讛谉 诪转 诪讟诪讗 讜讗讬谉 讞讬 诪讟诪讗


The sages of Alexandria also asked Rabbi Yehoshua: What is the halakha with regard to the son of the Shunammite woman, who died and was brought to life by Elisha (II聽Kings 4:33鈥36), in terms of whether he transmits ritual impurity as a corpse? Rabbi Yehoshua said to them: A corpse transmits ritual impurity, but a living person does not transmit ritual impurity, even if he had been dead temporarily.


诪转讬诐 诇注转讬讚 诇讘讗 爪专讬讻讬谉 讛讝讗讛 砖诇讬砖讬 讜砖讘讬注讬 讗讜 讗讬谉 爪专讬讻讬谉 讗诪专 诇讛谉 诇讻砖讬讞讬讜 谞讞讻诐 诇讛谉 讗讬讻讗 讚讗诪专讬 诇讻砖讬讘讗 诪砖讛 专讘讬谞讜 注诪讛诐


The sages of Alexandria also asked Rabbi Yehoshua: With regard to the dead who will be resurrected in the future, will they require sprinkling with ashes of the red heifer on the third and seventh days, like one who is purified after coming into contact with a corpse, or will they not require that sprinkling? Rabbi Yehoshua said to them: When they come to life, we will be clever for them and clarify the halakha. There are those who say that Rabbi Yehoshua said to them: When Moses our teacher comes with them, he will tell us the correct halakha.


砖诇砖讛 讚讘专讬 讚专讱 讗专抓 诪讛 讬注砖讛 讗讚诐 讜讬讞讻诐 讗诪专 诇讛谉 讬专讘讛 讘讬砖讬讘讛 讜讬诪注讟 讘住讞讜专讛 讗诪专讜 讛专讘讛 注砖讜 讻谉 讜诇讗 讛讜注讬诇 诇讛诐 讗诇讗 讬讘拽砖讜 专讞诪讬诐 诪诪讬 砖讛讞讻诪讛 砖诇讜 砖谞讗诪专 讻讬 讛壮 讬转谉 讞讻诪讛 诪驻讬讜 讚注转 讜转讘讜谞讛


The sages of Alexandria also asked Rabbi Yehoshua three matters of behavior: What should a person do to become wise? Rabbi Yehoshua said to them: He should increase his time spent sitting in the study house and minimize his dealings in merchandise. The sages of Alexandria said to Rabbi Yehoshua: Many people have done so, and it did not help them to acquire wisdom. Rabbi Yehoshua responded: Rather, they should pray for mercy to receive wisdom from the One to Whom wisdom belongs, as it is stated: 鈥淔or the Lord gives wisdom; out of His mouth comes knowledge and discernment鈥 (Proverbs 2:6).


转谞讬 专讘讬 讞讬讬讗 诪砖诇 诇诪诇讱 讘砖专 讜讚诐 砖注砖讛 住注讜讚讛 诇注讘讚讬讜 讜诪砖讙专 诇讗讜讛讘讬讜 诪诪讛 砖诇驻谞讬讜


With regard to the subject of wisdom, Rabbi 岣yya teaches a parable of a flesh-and-blood king who prepared a feast for his servants. The servants eat the food placed before them, but in addition he sends some of the food that is before him to those he loves. Similarly, God sends some of His wisdom to those He loves, as the verse states: 鈥淔or the Lord gives wisdom.鈥


诪讗讬 拽讗 诪砖诪注 诇谉 讚讛讗 讘诇讗 讛讗 诇讗 住讙讬讗


The Gemara asks: Since the path to wisdom is through prayer, what is Rabbi Yehoshua teaching us when he says that one should increase his time spent sitting and studying? The Gemara answers that Rabbi Yehoshua is teaching that this, prayer, without that, sitting and learning, does not suffice.


诪讛 讬注砖讛 讗讚诐 讜讬转注砖专 讗诪专 诇讛谉 讬专讘讛 讘住讞讜专讛 讜讬砖讗 讜讬转谉 讘讗诪讜谞讛 讗诪专讜 诇讜 讛专讘讛 注砖讜 讻谉 讜诇讗 讛讜注讬诇讜 讗诇讗 讬讘拽砖 专讞诪讬诐 诪诪讬 砖讛注讜砖专 砖诇讜 砖谞讗诪专 诇讬 讛讻住祝 讜诇讬 讛讝讛讘


The sages of Alexandria asked: What should a person do to become wealthy? Rabbi Yehoshua said to them: He should increase his time involved in merchandise and conduct his business faithfully. The sages of Alexandria said to Rabbi Yehoshua: Many people have done so, and it did not help them become rich. Rabbi Yehoshua replied: Rather, they should pray for mercy to receive wisdom from the One to Whom wealth belongs, as it is stated: 鈥淢ine is the silver, and Mine the gold, says the Lord of hosts鈥 (Haggai 2:8).


诪讗讬 拽讗 诪砖诪注 诇谉 讚讛讗 讘诇讗 讛讗 诇讗 住讙讬


The Gemara asks: Since the path to wealth is through prayer, what is Rabbi Yehoshua teaching us when he says that one should increase his time spent involved in merchandise and conduct his business faithfully? Once again, the Gemara answers: Rabbi Yehoshua is teaching that this, prayer, without that, being involved in honest business, does not suffice.


诪讛 讬注砖讛 讗讚诐 讜讬讛讬讜 诇讜 讘谞讬诐 讝讻专讬诐 讗诪专 诇讛诐 讬砖讗 讗砖讛 讛讛讜讙谞转 诇讜


The sages of Alexandria further asked: What should a person do to have male children? Rabbi Yehoshua said to them: He should marry a woman who is fit for him


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Niddah 70

The William Davidson Talmud | Powered by Sefaria

Niddah 70

讛讬讗 转讜注讘讛 讜讗讬谉 讘谞讬讛 转讜注讘讬谉


With regard to one who remarries his divorced wife, the Torah states: 鈥淗er former husband, who sent her away, may not take her again to be his wife, after she is defiled, for that is an abomination before the Lord; and you shall not cause the land to sin, which the Lord your God gives you for an inheritance鈥 (Deuteronomy 24:4). By inference, she, the divorced wife, is an abomination, but her children are not abominations. In other words, if he transgressed the prohibition and remarried this woman, the daughters from that marriage are not disqualified from marrying priests.


砖谞讬 诪爪讜专注讬谉 砖谞转注专讘讜 拽专讘谞讜转讬讛谉 讝讛 讘讝讛 讜拽专讘 拽专讘谞讜 砖诇 讗讞讚 诪讛谉 讜诪转 讗讞讚 诪讛谉 讛砖谞讬 诪讛 转讛讗 注诇讬讜


The third question was as follows: Two wealthy people who were lepers came to purify themselves and each brought a sin offering, a guilt offering, and a burnt offering. Their offerings became intermingled with each other, and the offering of one of them was sacrificed, and subsequently one of them died. What shall be with the second individual, i.e., how can he complete his purification process? If the other one had not died, they could both bring the remaining offering with the stipulation that it should be sacrificed on behalf of whoever is the owner. But now that one is dead, the other person may not bring the remaining animal, as one may not sacrifice a sin offering for one who is dead. He may also not bring another animal instead, as the animal that was already sacrificed might have been his, and one may not bring a second sin offering.


讗诪专 诇讛谉 讻讜转讘 谞讻住讬讜 诇讗讞专讬诐 讜讛讜讬 注谞讬 讜诪讘讬讗 讞讟讗转 讛注讜祝 讛讘讗 注诇 讛住驻拽


Rabbi Yehoshua said to them: The solution is for him to write a contract giving all his possessions to others, whom he trusts to return them as a gift later, and he is then considered to be destitute. And as a poor leper, he brings a bird sin offering, which can be brought even in a case of uncertainty.


讜讛讗讬讻讗 讗砖诐 讗诪专 砖诪讜讗诇 讻砖拽专讘 讗砖诪讜


The Gemara challenges: But there is the guilt offering that a leper must bring, and this must be an animal not a bird, and may not be brought in a case of uncertainty. How can this leper bring his guilt offering? Shmuel says: Rabbi Yehoshua was referring specifically to a case where his guilt offering had already been sacrificed, before the animals became intermingled.


讗诪专 专讘 砖砖转 讙讘专讗 专讘讛 讻砖诪讜讗诇 诇讬诪讗 讻讬 讛讗讬 诪讬诇转讗 讻诪讗谉 讗讬 讻专讘讬 讬讛讜讚讛 讚讗诪专 讗砖诐 拽讘注讛 讜讻讬讜谉 讚拽讘注讛 诇讛 讗砖诐 讘注砖讬专讜转 诇讗 诪爪讬 诪讬讬转讬 讞讟讗转 讘讚诇讜转


Rav Sheshet said: Is it possible that a great man like Shmuel would say a statement like this? In accordance with whose opinion does this solution apply? If it is in accordance with the opinion of Rabbi Yehuda, who says that if the leper was wealthy when he sacrificed his guilt offering he has thereby fixed his manner of atonement, and must bring animals as his other two offerings, it is difficult: And once he fixed his guilt offering as an animal while he was wealthy, he may not bring a bird sin offering when he is destitute.


讚转谞谉 诪爪讜专注 砖讛讘讬讗 拽专讘谉 注谞讬 讜讛注砖讬专 讗讜 注砖讬专 讜讛注谞讬 讛讻诇 讛讜诇讱 讗讞专 讞讟讗转 讚讘专讬 专讘讬 砖诪注讜谉


As we learned in a mishna (Nega鈥檌m 14:11): With regard to a leper who brought an offering of a destitute person and thereafter he became wealthy, or if he brought an offering of a wealthy person and thereafter he became destitute, everything follows after the sin offering; this is the statement of Rabbi Shimon. If he was wealthy when he brought the sin offering, he brings the burnt offering of the wealthy; if he was destitute at that time, he brings the burnt offering of the destitute.


讜专讘讬 讬讛讜讚讛 讗讜诪专 讛讻诇 讛讜诇讱 讗讞专 讗砖诐 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 讛讻诇 讛讜诇讱 讗讞专 爪驻讜专讬诐


And Rabbi Yehuda says: Everything, i.e., the sin offering and the burnt offering, follows after his status at the time that his guilt offering was brought. Rabbi Eliezer ben Ya鈥檃kov says: Everything follows after the offering of the birds, brought seven days earlier, at the start of his purification process.


讜讗讬 讻专讘讬 砖诪注讜谉 讚讗诪专 讞讟讗转 拽讘注讛 讗祝 注诇 讙讘 讚诇讗 拽专讘 讗砖诐 谞讬转讬 讗讞专 讚讛讗 砖诪注讬谞谉 诇讬讛 诇专讘讬 砖诪注讜谉 讚讗诪专 诇讬讬转讬 讜诇转谞讬


Rav Sheshet continues: And if Rabbi Yehoshua鈥檚 statement is in accordance with the opinion of Rabbi Shimon, who said that the sin offering fixed the status of the remaining offerings, it is difficult: Why did Shmuel state that the case is where his guilt offering had already been sacrificed? Even if the guilt offering had not been sacrificed before the animals became intermingled, let him bring another animal as his guilt offering, and stipulate that if the guilt offering that was already slaughtered was his, this animal should be a peace offering. As we have heard that Rabbi Shimon said: Let him bring another animal and stipulate with regard to it.


讚转谞讬讗 讗诪专 专讘讬 砖诪注讜谉 诇诪讞专转 诪讘讬讗 讗砖诪讜 讜诇讜讙讜 注诪讜 讜诪注诪讬讚讜 讘砖注专 谞拽谞讜专 讜诪转谞讛 注诇讬讜 讜讗讜诪专 讗诐 诪爪讜专注 讛讜讗 讛专讬 讗砖诪讜 讜诇讜讙讜 注诪讜 讜讗诐 诇讗讜 讗砖诐 讝讛 讬讛讗 砖诇诪讬 谞讚讘讛


As it is taught in a baraita that Rabbi Shimon says, with regard to a leper of uncertain status who must bring a guilt offering and a log of oil for his purification: The following day, on the eighth day of his purification, he brings his guilt offering and his log of oil with it, and the priest stands him at the Gate of Nicanor, and the leper stipulates with regard to the offering and says: If this person, i.e., I, was a leper, this is his guilt offering and this is his log of oil with it. And if not, this animal that I brought for a guilt offering shall be a voluntary peace offering, as the two offerings are sacrificed in the same manner.


讜讗讜转讜 讗砖诐 讟注讜谉


And that guilt offering of uncertain status requires


砖讞讬讟转讜 讘爪驻讜谉 讜讟注讜谉 诪转谞转 讘讛讜谞讜转 讜住诪讬讻讛 讜谞住讻讬诐 讜转谞讜驻讛 讜讞讝讛 讜砖讜拽 讜谞讗讻诇 诇讝讻专讬 讻讛讜谞讛 诇讬讜诐 讜诇讬诇讛


that its slaughter must be performed in the north of the Temple courtyard, as in the case of a guilt offering, and it requires placement of the blood on the right thumb and right big toe and right earlobe of the leper, as described in Leviticus 14:14, and it requires placing hands on the head of the animal, and the accompanying wine libations and waving of the breast and thigh, like a peace offering. And it is eaten by males of the priesthood for one day and the following night, like a guilt offering, rather than for two days, like a peace offering.


讜诇讗 讛讜讚讜 诇讜 讞讻诪讬诐 诇专讘讬 砖诪注讜谉 诪驻谞讬 砖诪讘讬讗 拽讚砖讬诐 诇讘讬转 讛驻住讜诇


But the Rabbis did not concede to Rabbi Shimon, because they hold that he thereby brings sacrificial animals to a situation where the time that they may be eaten is restricted, thereby increasing the likelihood of disqualification, as it might be a peace offering, which may be eaten for two days and one night.


砖诪讜讗诇 住讘专 诇讛 讻专讘讬 砖诪注讜谉 讘讞讚讗 讜驻诇讬讙 注诇讬讛 讘讞讚讗


The Gemara answers that Shmuel holds in accordance with the opinion of Rabbi Shimon with regard to one halakha, i.e., that it is not the guilt offering that fixes whether the leper must bring the offerings of a wealthy person or a destitute person, but he disagrees with him with regard to one other halakha, as he does not permit such a stipulation in the case of a guilt offering.


砖诇砖讛 讚讘专讬 讗讙讚讛 讻转讜讘 讗讞讚 讗讜诪专 讻讬 诇讗 讗讞驻抓 讘诪讜转 讛诪转 讜讻转讜讘 讗讞讚 讗讜诪专 讻讬 讞驻抓 讛壮 诇讛诪讬转诐 讻讗谉 讘注讜砖讬谉 转砖讜讘讛 讻讗谉 讘砖讗讬谉 注讜砖讬谉 转砖讜讘讛


The Gemara details the three matters of aggada that the sages of Alexandria asked Rabbi Yehoshua. One verse states: 鈥淔or I have no pleasure in the death of him that dies, says the Lord God; but turn yourselves, and live鈥 (Ezekiel 18:32). And one verse states, with regard to the sons of Eli the High Priest, who did not pay attention to the reproof of their father: 鈥淚f one man sins against another, God shall judge him; but if a man sins against the Lord, who shall pray for him? But they did not listen to the voice of their father, because the Lord desired to kill them鈥 (I聽Samuel 2:25). Rabbi Yehoshua replied to them: Here, the verse in Ezekiel is referring to a case where the sinners repent, whereas there, the verse in Samuel is speaking of a case where the sinners do not repent.


讻转讜讘 讗讞讚 讗讜诪专 讻讬 诇讗 讬砖讗 驻谞讬诐 讜诇讗 讬拽讞 砖讞讚 讜讻转讜讘 讗讞讚 讗讜诪专 讬砖讗 讛壮 驻谞讬讜 讗诇讬讱 讻讗谉 拽讜讚诐 讙讝专 讚讬谉 讻讗谉 诇讗讞专 讙讝专 讚讬谉


The sages of Alexandria also asked the following: One verse states: 鈥淔or the Lord your God, He is God of gods, and Lord of lords, the great God, the mighty, and the awful, Who shows no favor nor takes graft鈥 (Deuteronomy 10:17), and one verse states: 鈥淭he Lord shall show favor to you and give you peace鈥 (Numbers 6:26). How can this contradiction be resolved? Rabbi Yehoshua replied to them: Here, the verse in Numbers is dealing with the time before one鈥檚 sentence is issued, when God shows favor and forgives; there, the verse in Deuteronomy is referring to after the sentence has been issued, when He no longer forgives.


讻转讜讘 讗讞讚 讗讜诪专 讻讬 讘讞专 讛壮 讘爪讬讜谉 讜讻转讜讘 讗讞讚 讗讜诪专 讻讬 注诇 讗驻讬 讜注诇 讞诪转讬 讛讬转讛 讛注讬专 讛讝讗转 诇诪谉 讛讬讜诐 讗砖专 讘谞讜 讗讜转讛 注讚 讛讬讜诐 讛讝讛 讻讗谉 拽讜讚诐 砖谞砖讗 砖诇诪讛 讗转 讘转 驻专注讛 讻讗谉 诇讗讞专 砖谞砖讗 砖诇诪讛 讗转 讘转 驻专注讛


The sages of Alexandria further asked: One verse states: 鈥淔or the Lord has chosen Zion; He has desired it for His dwelling place鈥 (Psalms 132:13), and one verse states: 鈥淔or this city has been to Me a provocation of My anger and of My fury from the day that they built it until this day, so that I should remove it from before My face鈥 (Jeremiah 32:31). Rabbi Yehoshua replied to them: Here, the verse in Psalms is referring to the time before Solomon married Pharaoh鈥檚 daughter (see I聽Kings 3:1), whereas there, the verse in Jeremiah is speaking of the time after Solomon married Pharaoh鈥檚 daughter.


砖诇砖讛 讚讘专讬 讘讜专讜转 讗砖转讜 砖诇 诇讜讟 诪讛讜 砖转讟诪讗 讗诪专 诇讛诐 诪转 诪讟诪讗 讜讗讬谉 谞爪讬讘 诪诇讞 诪讟诪讗


The Gemara lists the three matters of ignorance that the sages of Alexandria asked Rabbi Yehoshua. What is the halakha with regard to the wife of Lot, who was turned into a pillar of salt as she fled from the city of Sodom (Genesis 19:26), in terms of whether she transmits ritual impurity as a corpse? Rabbi Yehoshua said to them: A corpse transmits ritual impurity, but a pillar of salt, even if it was formerly a person, does not impart ritual impurity.


讘谉 砖讜谞诪讬转 诪讛讜 砖讬讟诪讗 讗诪专 诇讛谉 诪转 诪讟诪讗 讜讗讬谉 讞讬 诪讟诪讗


The sages of Alexandria also asked Rabbi Yehoshua: What is the halakha with regard to the son of the Shunammite woman, who died and was brought to life by Elisha (II聽Kings 4:33鈥36), in terms of whether he transmits ritual impurity as a corpse? Rabbi Yehoshua said to them: A corpse transmits ritual impurity, but a living person does not transmit ritual impurity, even if he had been dead temporarily.


诪转讬诐 诇注转讬讚 诇讘讗 爪专讬讻讬谉 讛讝讗讛 砖诇讬砖讬 讜砖讘讬注讬 讗讜 讗讬谉 爪专讬讻讬谉 讗诪专 诇讛谉 诇讻砖讬讞讬讜 谞讞讻诐 诇讛谉 讗讬讻讗 讚讗诪专讬 诇讻砖讬讘讗 诪砖讛 专讘讬谞讜 注诪讛诐


The sages of Alexandria also asked Rabbi Yehoshua: With regard to the dead who will be resurrected in the future, will they require sprinkling with ashes of the red heifer on the third and seventh days, like one who is purified after coming into contact with a corpse, or will they not require that sprinkling? Rabbi Yehoshua said to them: When they come to life, we will be clever for them and clarify the halakha. There are those who say that Rabbi Yehoshua said to them: When Moses our teacher comes with them, he will tell us the correct halakha.


砖诇砖讛 讚讘专讬 讚专讱 讗专抓 诪讛 讬注砖讛 讗讚诐 讜讬讞讻诐 讗诪专 诇讛谉 讬专讘讛 讘讬砖讬讘讛 讜讬诪注讟 讘住讞讜专讛 讗诪专讜 讛专讘讛 注砖讜 讻谉 讜诇讗 讛讜注讬诇 诇讛诐 讗诇讗 讬讘拽砖讜 专讞诪讬诐 诪诪讬 砖讛讞讻诪讛 砖诇讜 砖谞讗诪专 讻讬 讛壮 讬转谉 讞讻诪讛 诪驻讬讜 讚注转 讜转讘讜谞讛


The sages of Alexandria also asked Rabbi Yehoshua three matters of behavior: What should a person do to become wise? Rabbi Yehoshua said to them: He should increase his time spent sitting in the study house and minimize his dealings in merchandise. The sages of Alexandria said to Rabbi Yehoshua: Many people have done so, and it did not help them to acquire wisdom. Rabbi Yehoshua responded: Rather, they should pray for mercy to receive wisdom from the One to Whom wisdom belongs, as it is stated: 鈥淔or the Lord gives wisdom; out of His mouth comes knowledge and discernment鈥 (Proverbs 2:6).


转谞讬 专讘讬 讞讬讬讗 诪砖诇 诇诪诇讱 讘砖专 讜讚诐 砖注砖讛 住注讜讚讛 诇注讘讚讬讜 讜诪砖讙专 诇讗讜讛讘讬讜 诪诪讛 砖诇驻谞讬讜


With regard to the subject of wisdom, Rabbi 岣yya teaches a parable of a flesh-and-blood king who prepared a feast for his servants. The servants eat the food placed before them, but in addition he sends some of the food that is before him to those he loves. Similarly, God sends some of His wisdom to those He loves, as the verse states: 鈥淔or the Lord gives wisdom.鈥


诪讗讬 拽讗 诪砖诪注 诇谉 讚讛讗 讘诇讗 讛讗 诇讗 住讙讬讗


The Gemara asks: Since the path to wisdom is through prayer, what is Rabbi Yehoshua teaching us when he says that one should increase his time spent sitting and studying? The Gemara answers that Rabbi Yehoshua is teaching that this, prayer, without that, sitting and learning, does not suffice.


诪讛 讬注砖讛 讗讚诐 讜讬转注砖专 讗诪专 诇讛谉 讬专讘讛 讘住讞讜专讛 讜讬砖讗 讜讬转谉 讘讗诪讜谞讛 讗诪专讜 诇讜 讛专讘讛 注砖讜 讻谉 讜诇讗 讛讜注讬诇讜 讗诇讗 讬讘拽砖 专讞诪讬诐 诪诪讬 砖讛注讜砖专 砖诇讜 砖谞讗诪专 诇讬 讛讻住祝 讜诇讬 讛讝讛讘


The sages of Alexandria asked: What should a person do to become wealthy? Rabbi Yehoshua said to them: He should increase his time involved in merchandise and conduct his business faithfully. The sages of Alexandria said to Rabbi Yehoshua: Many people have done so, and it did not help them become rich. Rabbi Yehoshua replied: Rather, they should pray for mercy to receive wisdom from the One to Whom wealth belongs, as it is stated: 鈥淢ine is the silver, and Mine the gold, says the Lord of hosts鈥 (Haggai 2:8).


诪讗讬 拽讗 诪砖诪注 诇谉 讚讛讗 讘诇讗 讛讗 诇讗 住讙讬


The Gemara asks: Since the path to wealth is through prayer, what is Rabbi Yehoshua teaching us when he says that one should increase his time spent involved in merchandise and conduct his business faithfully? Once again, the Gemara answers: Rabbi Yehoshua is teaching that this, prayer, without that, being involved in honest business, does not suffice.


诪讛 讬注砖讛 讗讚诐 讜讬讛讬讜 诇讜 讘谞讬诐 讝讻专讬诐 讗诪专 诇讛诐 讬砖讗 讗砖讛 讛讛讜讙谞转 诇讜


The sages of Alexandria further asked: What should a person do to have male children? Rabbi Yehoshua said to them: He should marry a woman who is fit for him


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