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Today's Daf Yomi

June 27, 2020 | 讛壮 讘转诪讜讝 转砖状驻

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

  • This month鈥檚 learning is sponsored by Jon and Yael Cohen in memory of Dr. Robert Van Amerongen.聽May his memory be blessed.

Shabbat 113

Today’s daf is sponsored by Gitta Jaroslawicz Neufeld in memory of her father, Yosef Ben Menachem Mendel v鈥橮esha z”l and by Harriet Hartman in memory of her husband Moshe ben Yehuda Aryeh z”l on his first yahrzeit.

What kind of knot can be tied to a pail? What about to an animal and its eating trough? Can one fold laundry on Shabbat? Make one’s bed? On what does it depend? The gemara

extrapolates a verse in Isaiah relating to how one’s behavior on Shabbat should be different than during the week in terms of dress, speech and walking. In the context of fancy clothing, the gemara sidetracks to discuss drashot from the book of Ruth relating to Ruth and Boaz’s behavior in the story as well as allusions in the story to events that would happen in the future.

讞讚讗 诪讬谞讬讬讛讜 讘讟讜诇讬 诪讘讟讬诇 拽讗 诪砖诪注 诇谉 讗诪专 专讘 讬讜住祝 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讛诇讻讛 讻专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗诪专 诇讬讛 讗讘讬讬 讛诇讻讛 诪讻诇诇 讚驻诇讬讙讬 讗诪专 诇讬讛 诪讗讬 谞驻拽讗 诇讱 诪讬谞讛 讗诪专 诇讬讛 讙诪专讗 讙诪讜专 讝诪讜专转讗 转讛讗:

that one of the knots one voids, because he can enable the animal to go out, albeit with difficulty, after untying one knot, therefore, it teaches us that both are considered temporary knots, and it is permitted to tie them. Rav Yosef said that Rav Yehuda said that Shmuel said: The halakha is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov. Abaye said to Rav Yosef: If you rule the halakha in accordance with his opinion, does that mean, by inference, that the Rabbis disagree, or perhaps is there no dispute and everyone accepts the opinion of Rabbi Eliezer ben Ya鈥檃kov? Rav Yosef said to him: What difference is there to you whether or not the Rabbis disagree? In either case, the halakha is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov. Abaye answered Rav Yosef using a folk expression: Is it simply learn the lesson, let it be like a song? In other words, is it sufficient to simply parrot the halakhic ruling? Rather, it is necessary to examine the issue to understand it, even if it does not yield a practical halakhic difference.

诪转谞讬壮 拽讜砖专讬谉 讚诇讬 讘驻住拽讬讗 讗讘诇 诇讗 讘讞讘诇 专讘讬 讬讛讜讚讛 诪转讬专 讻诇诇 讗诪专 专讘讬 讬讛讜讚讛 讻诇 拽砖专 砖讗讬谞讜 砖诇 拽讬讬诪讗 讗讬谉 讞讬讬讘讬谉 注诇讬讜:

MISHNA: One may tie a bucket with a belt on Shabbat, as he will certainly not leave it tied to the bucket, and therefore it is not a permanent knot. But one may not tie a bucket with a rope. Rabbi Yehuda permits doing so. Rabbi Yehuda stated a principle: With regard to any knot that is not permanent, one is not liable for tying it.

讙诪壮 讞讘诇 讚诪讗讬 讗讬 诇讬诪讗 讞讘诇 讚注诇诪讗 专讘讬 讬讛讜讚讛 诪转讬专 拽砖专 砖诇 拽讬讬诪讗 讛讜讗 讗诇讗 讞讘诇 讚讙专讚讬 诇诪讬诪专讗 讚专讘谞谉 住讘专讬 讙讝专讬谞谉 讞讘诇 讚讙专讚讬 讗讟讜 讞讘诇 讚注诇诪讗 讜专讘讬 讬讛讜讚讛 住讘专 诇讗 讙讝专讬谞谉

GEMARA: We learned in the mishna that according to the first tanna, it is prohibited to tie a rope to a bucket on Shabbat, and Rabbi Yehuda permits doing so. The Gemara asks: A rope of what kind? If you say it is referring to a standard rope, does Rabbi Yehuda permit doing so? It is a permanent knot. Rather, it is referring to a weaver鈥檚 rope; since the weaver needs it for his work, he will untie it after Shabbat. The Gemara asks: Is that to say that the Rabbis hold that we issue a decree prohibiting a weaver鈥檚 rope due to a standard rope, and Rabbi Yehuda holds that we do not issue a decree?

讜专诪讬谞讛讜 讞讘诇 讚诇讬 砖谞驻住拽 诇讗 讬讛讗 拽讜砖专讜 讗诇讗 注讜谞讘讜 讜专讘讬 讬讛讜讚讛 讗讜诪专 讻讜专讱 注诇讬讜 驻讜谞讚讗 讗讜 驻住拽讬讗 讜讘诇讘讚 砖诇讗 讬注谞讘谞讜

The Gemara raises a contradiction from that which was taught in a baraita: With regard to the rope of a bucket that was severed on Shabbat, one may not tie it with a regular knot; rather, he may tie a bow. And Rabbi Yehuda says: One may wrap a hollow belt around it or a sash as long as he does not tie it into a bow.

拽砖讬讗 讚专讘讬 讬讛讜讚讛 讗讚专讘讬 讬讛讜讚讛 拽砖讬讗 讚专讘谞谉 讗讚专讘谞谉

This is difficult, as there is a contradiction between one statement of Rabbi Yehuda and another statement of Rabbi Yehuda, as in the baraita he issued a decree prohibiting tying a bow due to tying a knot, and in the mishna he issued no decree. And this is also difficult, as there is a contradiction between one statement of the Rabbis and another statement of the Rabbis, as in the baraita they do not issue a decree and in the mishna they do issue a decree.

讚专讘谞谉 讗讚专讘谞谉 诇讗 拽砖讬讗 讞讘诇 讘讞讘诇 诪讬讞诇祝 注谞讬讘讛 讘拽砖讬专讛 诇讗 诪讬讞诇驻讗 讚专讘讬 讬讛讜讚讛 讗讚专讘讬 讬讛讜讚讛 诇讗 拽砖讬讗 讛转诐 诇讗 诪砖讜诐 讚诪讬讞诇驻讗 注谞讬讘讛 讘拽砖讬专讛 讗诇讗 注谞讬讘讛 讙讜驻讛 拽砖讬专讛 讛讬讗

The Gemara responds: The contradiction between one statement of the Rabbis and the other statement of the Rabbis is not difficult, as they are of the opinion that a rope may be confused with another rope. Therefore, the Rabbis issued a decree prohibiting a weaver鈥檚 rope, because if it were permitted one might mistakenly come to tie a standard rope. However, a bow is not confused with a knot, and therefore they did not issue a decree prohibiting a bow. The contradiction between one statement of Rabbi Yehuda and the other statement of Rabbi Yehuda is not difficult, as there, where he prohibited tying a bow, it is not because a bow may be confused with a knot, but because, in his opinion, a bow itself is a full-fledged knot and is not prohibited due to a decree.

讗诪专 专讘讬 讗讘讗 讗诪专 专讘 讞讬讬讗 讘专 讗砖讬 讗诪专 专讘 诪讘讬讗 讗讚诐 讞讘诇 诪转讜讱 讘讬转讜 讜拽讜砖专讜 讘驻专讛 讜讘讗讬讘讜住 讗讬转讬讘讬讛 专讘讬 讗讞讗 讗专讬讻讗 讚讛讜讗 专讘讬 讗讞讗 讘专 驻驻讗 诇专讘讬 讗讘讗 讞讘诇 砖讘讗讬讘讜住 拽讜砖专讜 讘驻专讛 讜砖讘驻专讛 拽讜砖专讜 讘讗讬讘讜住 讜讘诇讘讚 砖诇讗 讬讘讬讗 讞讘诇 诪转讜讱 讘讬转讜 讜讬拽砖讜专 讘驻专讛 讜讘讗讬讘讜住 讛转诐 讞讘诇 讚注诇诪讗 讛讻讗 讞讘诇 讚讙专讚讬

Rabbi Abba said that Rav 岣yya bar Ashi said that Rav said: A person may bring a rope from inside his house on Shabbat and tie one end of it to a cow and the other end to a trough. That is not considered a permanent knot, because he will certainly untie the rope. Rabbi A岣 Arikha, who was nicknamed Rabbi A岣 the Long, due to his height, who is also called Rabbi A岣 bar Pappa, raised an objection to Rabbi Abba from the baraita: With regard to a rope that is tied to the trough, one may tie it to a cow, and a rope that is tied to the cow one may tie it to a trough, provided that one does not bring a rope from inside his house and tie it to the cow and to the trough. The Gemara answers: There, where they permitted it, it is referring to a weaver鈥檚 rope, which will certainly be untied.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻诇讬 拽讬讜讗讬 诪讜转专 诇讟诇讟诇谉 讘砖讘转 讘注讜 诪讬谞讬讛 诪专讘 讬讛讜讚讛 讻讜讘讚 讛注诇讬讜谉 讜讻讜讘讚 讛转讞转讜谉 诪讛讜 讗讬谉 讜诇讗讜 讜专驻讬讗 讘讬讚讬讛 讗讬转诪专 讗诪专 专讘 谞讞诪谉 讗诪专 砖诪讜讗诇 讻诇讬 拽讬讜讗讬 诪讜转专 诇讟诇讟诇谉 讘砖讘转 讗驻讬诇讜 讻讜讘讚 讛注诇讬讜谉 讜讻讜讘讚 讛转讞转讜谉 讗讘诇 诇讗 讗转 讛注诪讜讚讬诐

Rav Yehuda said that Shmuel said: A weaver鈥檚 tools may be moved on Shabbat. They raised a dilemma before Rav Yehuda: What is the ruling with regard to the upper beam and the lower beam of the weaver鈥檚 loom? Does this leniency apply to them? Rav Yehuda did not provide a clear answer. He said: Yes and no, and the matter was uncertain to him. It was stated: Rav Na岣an said that Shmuel said: A weaver鈥檚 tools may be moved on Shabbat, even the upper beam and the lower beam, but not the posts.

讗诪专 诇讬讛 专讘讗 诇专讘 谞讞诪谉 诪讗讬 砖谞讗 注诪讜讚讬诐 讚诇讗 讗讬诇讬诪讗 讚拽注讘讬讚 讙讜诪讜转 讙讜诪讜转 诪诪讬诇讗 拽讗 讛讜讬讬谉 讚转谞谉 讛讟讜诪谉 诇驻转 讜爪谞讜谞讜转 转讞转 讛讙驻谉 讗诐 诪拽爪转 注诇讬讜 诪讙讜诇讬谉 讗讬谞讜 讞讜砖砖 诇讗 诪砖讜诐 讻诇讗讬诐 讜诇讗 诪砖讜诐 砖讘讬注讬转 讜诇讗 诪砖讜诐 诪注砖专 讜谞讬讟诇讬谉 讘砖讘转

Rava said to Rav Na岣an: What is different about the posts that one may not carry them? If we say it is because one makes holes when removing the post from the ground, holes come into being on their own and that is not prohibited, as we learned in a mishna: With regard to one who stores a turnip or radish in the ground beneath a vine for safekeeping, if some of its leaves were exposed, making it possible to grab the turnip or the radish and pull it out of the ground, he need not be concerned, neither due to diverse kinds, i.e., that he violated the prohibition of planting food crops in a vineyard, as there was no intent to plant them, nor due to concern that he violated the prohibition against working the land during the Sabbatical Year, nor due to tithes, i.e., that it would be considered as if he picked it from the ground and would be obligated to tithe it, and they may be taken from the ground on Shabbat. Apparently, the Rabbis do not prohibit doing so due to concern that one will thereby create a hole.

讘砖讚讛 诇讗 讗转讬 诇讗砖讜讜讬讬 讙讜诪讜转 讛讻讗 讘讘讬转 讗转讬 诇讗砖讜讜讬讬 讙讜诪讜转 讘注讗 诪讬谞讬讛 专讘讬 讬讜讞谞谉 诪专讘讬 讬讛讜讚讛 讘专 诇讬讜讗讬 讻诇讬 拽讬讜讗讬 讻讙讜谉 讻讜讘讚 讛注诇讬讜谉 讜讻讜讘讚 讛转讞转讜谉 诪讛讜 诇讟诇讟诇谉 讘砖讘转 讗诪专 诇讬讛 讗讬谉 诪讟诇讟诇讬谉 诪讛 讟注诐 诇驻讬 砖讗讬谉 谞讬讟诇讬谉:

Rav Na岣an answered him: The cases are not comparable. In a field one will not come to fill holes; however, here, where the holes are created in the house, the concern is that one may come to smooth out the holes. Therefore, the Rabbis prohibited it. Rabbi Yo岣nan raised a dilemma before Rabbi Yehuda bar Liva鈥檈i: With regard to weaver鈥檚 tools, such as the upper beam and the lower beam of the loom, what is the ruling in terms of carrying them on Shabbat? Rabbi Yehuda said to him: One may not carry them. Rabbi Yo岣nan asked him: What is the reason for this? Rabbi Yehuda bar Liva鈥檈i answered: Because they are not usually carried even during the week, as they are extremely heavy and are considered fixed in place. Therefore, the Sages prohibited carrying them on Shabbat.

诪转谞讬壮 诪拽驻诇讬谉 讗转 讛讻诇讬诐 讗驻讬诇讜 讗专讘注讛 讜讞诪砖讛 驻注诪讬诐 讜诪爪讬注讬谉 讗转 讛诪讟讜转 诪诇讬诇讬 砖讘转 诇砖讘转 讗讘诇 诇讗 诪砖讘转 诇诪讜爪讗讬 砖讘转 专讘讬 讬砖诪注讗诇 讗讜诪专 诪拽驻诇讬谉 讗转 讛讻诇讬诐 讜诪爪讬注讬谉 讗转 讛诪讟讜转 诪讬讜诐 讛讻讬驻讜专讬诐 诇砖讘转 讜讞诇讘讬 砖讘转 拽专讬讘讬谉 讘讬讜诐 讛讻讬驻讜专讬诐 讗讘诇 诇讗 砖诇 讬讜诐 讛讻驻讜专讬诐 讘砖讘转 专讘讬 注拽讬讘讗 讗讜诪专 诇讗 砖诇 砖讘转 拽专讬讘讬谉 讘讬讜诐 讛讻讬驻讜专讬诐 讜诇讗 砖诇 讬讜诐 讛讻讬驻讜专讬诐 拽专讬讘讬谉 讘砖讘转:

MISHNA: One may fold the garments after removing them even four or five times, and one may make the beds from Shabbat evening in preparation for Shabbat day, but not from Shabbat in preparation for the conclusion of Shabbat, since one may not perform an action on Shabbat that is preparation for a weekday. Rabbi Yishmael says: One may fold the garments and make the beds from Yom Kippur in preparation for Shabbat if Yom Kippur occurs on Friday. And the fats of the offerings that were sacrificed on Shabbat are offered on Yom Kippur, but not those of Yom Kippur on Shabbat, because the sanctity of Shabbat is greater than the sanctity of Yom Kippur. Rabbi Akiva says: Neither are the fats of the offerings sacrificed on Shabbat offered on Yom Kippur, nor are those of Yom Kippur offered on Shabbat.

讙诪壮 讗诪专讬 讚讘讬 专讘讬 讬谞讗讬 诇讗 砖谞讜 讗诇讗 讘讗讚诐 讗讞讚 讗讘诇 讘砖谞讬 讘谞讬 讗讚诐 诇讗 讜讘讗讚诐 讗讞讚 谞诪讬 诇讗 讗诪专谉 讗诇讗 讘讞讚砖讬诐 讗讘诇 讘讬砖谞讬诐 诇讗 讜讞讚砖讬诐 谞诪讬 诇讗 讗诪专谉 讗诇讗 讘诇讘谞讬诐 讗讘诇 讘爪讘讜注讬诐 诇讗 讜诇讗 讗诪专谉 讗诇讗 砖讗讬谉 诇讜 诇讛讞诇讬祝 讗讘诇 讬砖 诇讜 诇讛讞诇讬祝 诇讗

GEMARA: The Sages in the school of Rabbi Yanai said: They only taught that it is permitted when one person is folding the garments alone on Shabbat; however, when two people are folding the garments together, no, they may not do so, because when two people fold garments it is tantamount to repairing the garment. And with regard to when a single person is folding the garments, we only said it is permitted when he is folding a new garment, which is suitable to be worn even if it were not folded; however, with regard to old garments, no, he may not do so. And with regard to new garments, we only said that one may fold the garments when they are white; however, when they are colored, no, one may not do so. And with regard to white garments, we only said it is permitted to fold them on Shabbat when one does not have garments into which one could change; however, if one has other garments into which he could change, he may not fold them.

转谞讗 砖诇 讘讬转 专讘谉 讙诪诇讬讗诇 诇讗 讛讬讜 诪拽驻诇讬诐 讻诇讬 诇讘谉 砖诇讛谉 诪驻谞讬 砖讛讬讛 诇讛谉 诇讛讞诇讬祝 讗诪专 专讘 讛讜谞讗 讗诐 讬砖 诇讜 诇讛讞诇讬祝 讬讞诇讬祝 讜讗诐 讗讬谉 诇讜 诇讛讞诇讬祝 讬砖诇砖诇 讘讘讙讚讬讜 诪转拽讬祝 诇讛 专讘 住驻专讗 讜讛讗 诪讬转讞讝讬 讻专诪讜转 专讜讞讗 讻讬讜谉 讚讻诇 讬讜诪讗 诇讗 拽注讘讬讚 讜讛讗讬讚谞讗 讛讜讗 讚拽讗 注讘讬讚 诇讗 诪讬转讞讝讬 讻专诪讜转 专讜讞讗

And it was taught in the Tosefta: The members of Rabban Gamliel鈥檚 household did not even fold their white garments because they had others into which they could change. Rav Huna said: If one has new garments into which he could change on Shabbat, he will change into those garments; and if one does not have garments into which he could change, he lets his garments hang down before Shabbat to beautify himself in deference to Shabbat as it used to be the custom of wealthy people to wear their clothes loosely. Rav Safra strongly objects to this: Doesn鈥檛 this appear as haughtiness? The Gemara answers: Since every day he does not do so, and now in honor of Shabbat he is doing so, it does not appear as haughtiness. Rather it is apparent that he is acting in deference to Shabbat.

讜讻讘讚转讜 诪注砖讜转 讚专讻讬讱 讜讻讘讚转讜 砖诇讗 讬讛讗 诪诇讘讜砖讱 砖诇 砖讘转 讻诪诇讘讜砖讱 砖诇 讞讜诇 讜讻讬 讛讗 讚专讘讬 讬讜讞谞谉 拽专讬 诇诪讗谞讬讛 诪讻讘讚讜转讬 诪注砖讜转 讚专讻讬讱 砖诇讗 讬讛讗 讛讬诇讜讻讱 砖诇 砖讘转 讻讛讬诇讜讻讱 砖诇 讞讜诇 诪诪爪讜讗 讞驻爪讱 讞驻爪讬讱 讗住讜专讬谉 讞驻爪讬 砖诪讬诐 诪讜转专讬谉 讜讚讘专 讚讘专

On a related note, the Gemara cites what we learned with regard to the following passage: 鈥淚f you keep your feet from breaking, from pursuing your affairs on My holy day, and you call Shabbat a delight, the Lord鈥檚 holy day honorable, and you honor it by not going your own way, from attending to your affairs and speaking idle words鈥 (Isaiah 58:13). The Rabbis derived from the words 鈥渁nd you honor it鈥 that your dress on Shabbat should not be like your dress during the week, as Rabbi Yo岣nan would refer to his clothing as my honor, indicating that appropriate clothing is a form of deference. The words 鈥済oing your own way鈥 mean that your walking on Shabbat should not be like your walking during the week. 鈥淔rom attending to your affairs鈥 means it is prohibited to deal with your weekday affairs and to speak about them on Shabbat. However, affairs of Heaven, i.e., those pertaining to mitzvot, are permitted. 鈥淎nd speaking idle words鈥

砖诇讗 讬讛讗 讚讘讜专讱 砖诇 砖讘转 讻讚讘讜专讱 砖诇 讞讜诇 讚讘讜专 讗住讜专 讛专讛讜专 诪讜转专 讘砖诇诪讗 讻讜诇讛讜 诇讞讬讬 讗诇讗 砖诇讗 讬讛讗 讛讬诇讜讻讱 砖诇 砖讘转 讻讛讬诇讜讻讱 砖诇 讞讜诇 诪讗讬 讛讬讗 讻讬 讛讗 讚讗诪专 专讘 讛讜谞讗 讗诪专 专讘 讜讗诪专讬 诇讬讛 讗诪专 专讘讬 讗讘讗 讗诪专 专讘 讛讜谞讗 讛讬讛 诪讛诇讱 讘砖讘转 讜驻讙注 讘讗诪转 讛诪讬诐 讗诐 讬讻讜诇 诇讛谞讬讞 讗转 专讙诇讜 专讗砖讜谞讛 拽讜讚诐 砖转注拽专 砖谞讬讛 诪讜转专 讜讗诐 诇讗讜 讗住讜专

means that your speech on Shabbat should not be like your speech during the week, i.e., one should not discuss his weekday affairs on Shabbat. However, it is only speech that they said is prohibited, whereas merely contemplating weekday affairs is permitted. The Gemara asks: Granted, all of these directives, fine, they are understood. However, what is the meaning of the following phrase: That your walking on Shabbat should not be like your walking during the week? The Gemara answers: It is in accordance with that which Rav Huna said that Rav said, and some say that Rabbi Abba said that Rav Huna said: If one were walking on Shabbat and came upon a stream of water and had to cross it, if the stream is narrow and one could place his first foot down on the other side before raising the second one, it is permitted to cross it; and if it is not possible and one must jump to cross it, it is prohibited. That is the type of walking that is not permitted on Shabbat.

诪转拽讬祝 诇讛 专讘讗 讛讬讻讬 诇讬注讘讬讚 诇讬拽祝 拽诪驻讬砖 讘讛讬诇讜讻讗 诇讬注讘专 讝讬诪谞讬谉 讚诪讬转讜讜住谉 诪讗谞讬 诪讬讗 讜讗转讬 诇讬讚讬 住讞讬讟讛 讗诇讗 讘讛讗 讻讬讜谉 讚诇讗 讗驻砖专 砖驻讬专 讚诪讬 讗诇讗 讻讚讘注讗 诪讬谞讬讛 专讘讬 诪专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 诪讛讜 诇驻住讜注 驻住讬注讛 讙住讛 讘砖讘转 讗诪专 诇讬讛 讜讻讬 讘讞讜诇 诪讬 讛讜转专讛 砖讗谞讬 讗讜诪专 驻住讬注讛 讙住讛 谞讜讟诇转 讗讞讚 诪讞诪砖 诪讗讜转 诪诪讗讜专 注讬谞讬讜 砖诇 讗讚诐 讜诪讛讚专 诇讬讛 讘拽讬讚讜砖讗 讚讘讬 砖诪砖讬

Rava strongly objects to this: Since we have said that one鈥檚 walking on Shabbat should not be like his walking during the week, and jumping constitutes prohibited walking, if one encounters a stream on Shabbat, what should he do to cross to the other side? If he circumvents the stream, he is increasing the distance that he is walking and exerting extra effort on Shabbat. If he walks through the water, sometimes his clothes will absorb water and he will come to wring them out. What then should he do? Rather, in this case, since it is not possible to cross any other way, he may well cross it, i.e., it is permitted for him to jump over the stream. Therefore, rather say that walking that is defined as characteristic of weekday walking involves taking large steps. As Rabbi Yehuda HaNasi raised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: What is the ruling with regard to taking large steps on Shabbat? That is what the Gemara meant when it used the phrase: Your walking during the week. Rabbi Yishmael said to him: And during the week are large steps permitted? As I say: A large step takes away one five-hundredth of a person鈥檚 eyesight. The Gemara comments: And his eyesight is restored to him during kiddush on Shabbat evening.

讘注讗 诪讬谞讬讛 专讘讬 诪专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 诪讛讜 诇讗讻讜诇 讗讚诪讛 讘砖讘转 讗诪专 诇讬讛 讜讻讬 讘讞讜诇 诪讬 讛讜转专讛 砖讗谞讬 讗讜诪专 讗祝 讘讞讜诇 讗住讜专 诪驻谞讬 砖讛讜讗 诪诇拽讛 讗诪专 专讘讬 讗诪讬 讻诇 讛讗讜讻诇 诪注驻专讛 砖诇 讘讘诇 讻讗讬诇讜 讗讜讻诇 诪讘砖专 讗讘讜转讬讜 讜讬砖 讗讜诪专讬诐 讻讗讬诇讜 讗讜讻诇 砖拽爪讬诐 讜专诪砖讬诐 讚讻转讬讘 讜讬诪讞 讗转 讻诇 讛讬拽讜诐 讜讙讜壮

And Rabbi Yehuda HaNasi raised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: What is the ruling with regard to eating earth for medicinal purposes on Shabbat? Rabbi Yishmael said to him: And during the week is it permitted to eat soil? As I say: Even during the week it is prohibited because it is harmful. Rabbi Ami said: Anyone who eats the dust of Babylonia, it is as if he is eating the flesh of his ancestors buried there. And some say: It is as if he eats abominations and creeping creatures, as it is written: 鈥淎nd He wiped out all that existed on the face of the earth, from humans to animals, to creeping creatures to the birds in the sky, and they were wiped off the land鈥 (Genesis 7:23).

讗诪专 专讬砖 诇拽讬砖 诇诪讛 谞拽专讗 砖诪讛 砖谞注专 砖讻诇 诪转讬 诪讘讜诇 谞谞注专讜 诇砖诐 讗诪专 专讘讬 讬讜讞谞谉 诇诪讛 谞拽专讗 砖诪讛 诪爪讜诇讛 砖讻诇 诪转讬 诪讘讜诇 谞爪讟诇诇讜 诇砖诐 [讜讬砖 讗讜诪专讬诐 讻讗讬诇讜 讗讜讻诇] 砖拽爪讬诐 讜专诪砖讬诐 讜讛讗 讜讚讗讬 讗讬转诪讞讜讬讬 讗讬转诪讞讜 讗诪专讬 讻讬讜谉 讚诪诇拽讬 讙讝专讜 讘讬讛 专讘谞谉 讚讛讗 讛讛讜讗 讙讘专讗 讚讗讻诇 讙专讙讬砖转讗 讜讗讻诇 转讞诇讬 讜拽讚讞讜 诇讬讛 转讞诇讬讛 讘诇讘讬讛 讜诪讬转

Apropos dead residue in the ground, Reish Lakish said: Why is Babylonia called Shinar? It is because all those who died in the Flood were deposited there [ninaru lesham]. Rabbi Yo岣nan said: Why is Babylonia called Metzula? It is because all those who died in the Flood sank there [nitztalelu lesham]. The Gemara asks: We said that some say that if one eats dirt from Babylonia, it is as if he eats abominations and creeping creatures. However, certainly their bodies have putrefied and decomposed, and therefore they are no longer prohibited. Rather, since soil is harmful, the Sages issued a decree not to eat it. The decree was not issued due to the prohibition of eating creeping creatures; rather, it was issued because a certain person ate soil for medicinal purposes and also ate cress. The cress took root in the soil that was inside him and began to grow. And the cress punctured his heart and he died.

讜专讞爪转 讜住讻转 讜砖诪转 砖诪诇转讬讱 讗诪专 专讘讬 讗诇注讝专 讗诇讜 讘讙讚讬诐 砖诇 砖讘转 转谉 诇讞讻诐 讜讬讞讻诐 注讜讚 讗诪专 专讘讬 讗诇注讝专 讝讜 专讜转 讛诪讜讗讘讬讛 讜砖诪讜讗诇 讛专诪转讬

The Gemara continues to discuss Shabbat. Naomi advised Ruth: 鈥淎nd you shall bathe, and anoint yourself, and put on your robes, and go down to the threshing floor. Do not make yourself known to the man until he has finished eating and drinking鈥 (Ruth 3:3). Rabbi Elazar said: These robes are Shabbat garments that Naomi told her to wear in honor of the occasion. Apropos the book of Ruth, the Gemara cites additional statements of Rabbi Elazar with regard to Ruth: 鈥淕ive to the wise one and he will become wiser; let the righteous one know and he will learn more鈥 (Proverbs 9:9). Rabbi Elazar said: This refers to Ruth the Moabite and Samuel of Rama, who received advice and added to it with their wisdom.

专讜转 讚讗讬诇讜 谞注诪讬 拽讗诪专讛 诇讛 讜专讞爪转 讜住讻转 讜砖诪转 砖诪诇转讬讱 注诇讬讱 讜讬专讚转 讛讙专谉 讜讗讬诇讜 讘讚讬讚讛 讻转讬讘 讜转专讚 讛讙专谉 讜讛讚专 讜转注砖 讻讻诇 讗砖专 爪讜转讛 讞诪讜转讛 砖诪讜讗诇 讚讗讬诇讜 注诇讬 拽讗诪专 诇讬讛 砖讻讘 讜讛讬讛 讗诐 讬拽专讗 讗诇讬讱 讜讗诪专转 讚讘专 讛壮 讻讬 砖讜诪注 注讘讚讱 讜讗讬诇讜 讘讚讬讚讬讛 讻转讬讘 讘讬讛 讜讬讘讗 讛壮 讜讬转讬爪讘 讜讬拽专讗 讻驻注诐 讘驻注诐 砖诪讜讗诇 砖诪讜讗诇 讜讬讗诪专 砖诪讜讗诇 讚讘专 讻讬 砖诪注 注讘讚讱 讜诇讗 讗诪专 讚讘专 讛壮

The Gemara elaborates. Whereas Naomi said to Ruth: 鈥淎nd you shall bathe, and anoint yourself, and put on your robes, and go down to the threshing floor,鈥 but with regard to Ruth herself it is written, 鈥淎nd she went down to the threshing floor鈥 (Ruth 3:6), and only afterward does it say, 鈥淎nd she did according to all that her mother-in-law commanded her.鈥 Ruth decided to anoint herself at the threshing floor and not on the road so that people would not meet her on the way there and suspect her of immorality. Whereas Eli said to Samuel: 鈥淕o and lie down and if He calls you, you say: Speak, Lord, for Your servant is listening鈥 (I Samuel 3:9), but with regard to Samuel himself it is written: 鈥淎nd the Lord came and stood, and He called like He did the other times: Samuel, Samuel. And Samuel said: Speak, for Your servant is listening鈥 (I Samuel 3:10), and he did not say: Speak, Lord, since he would not assume it was God speaking to him until he was sure of it.

讜转诇讱 讜转讘讗 讜转诇拽讟 讘砖讚讛 讗诪专 专讘讬 讗诇注讝专 砖讛诇讻讛 讜讘讗转 讛诇讻讛 讜讘讗转 注讚 砖诪爪讗讛 讘谞讬 讗讚诐 讛诪讛讜讙谞讬谉 诇讬诇讱 注诪讛诐 讜讬讗诪专 讘讜注讝 诇谞注专讜 讛谞爪讘 注诇 讛拽讜爪专讬诐 诇诪讬 讛谞注专讛 讛讝讗转 讜讻讬 讚专讻讜 砖诇 讘讜注讝 诇砖讗讜诇 讘谞注专讛 讗诪专 专讘讬 讗诇注讝专 讚讘专 讞讻诪讛 专讗讛 讘讛 砖谞讬 砖讘诇讬谉 诇拽讟讛 砖诇砖讛 砖讘诇讬谉 讗讬谞讛 诇拽讟讛

And the verse in Ruth states: 鈥淎nd she went, and she came, and she collected in the field after the harvesters鈥 (Ruth 2:3). Rabbi Elazar said: This verse teaches that she went and came, went and came, until she found suitable people with whom to walk. It also says: 鈥淎nd Boaz said to his youth who was standing over the harvesters: To whom does this young woman belong?鈥 (Ruth 2:5). This is surprising: And was it Boaz鈥檚 habit to inquire about a young woman? Rabbi Elazar said: He saw in her a matter of wisdom and Torah, and that is why he asked about her. What he saw was that she collected two stalks, but she did not collect three stalks. She thereby acted in accordance with the halakha that three stalks lying together are not considered to be gleanings left for the poor; rather, they remain in the possession of the owner of the field.

讘诪转谞讬转讗 转谞讗 讚讘专 爪谞讬注讜转 专讗讛 讘讛 注讜诪讚讜转 诪注讜诪讚 谞讜驻诇讜转 诪讬讜砖讘 讜讻讛 转讚讘拽讬谉 注诐 谞注专讜转讬 讜讻讬 讚专讻讜 砖诇 讘讜注讝 诇讚讘拽 注诐 讛谞砖讬诐 讗诪专 专讘讬 讗诇注讝专 讻讬讜谉 讚讞讝讗 讜转砖拽 注专驻讛 诇讞诪讜转讛 讜专讜转 讚讘拽讛 讘讛 讗诪专 砖专讬 诇讗讬讚讘讜拽讬 讘讛

It was taught in a baraita: He saw a matter of modesty in her when she was collecting stalks. She picked stalks that were upright while she was standing, and stalks that had fallen she picked while sitting; due to her modesty she did not bend over to take them. It also says: 鈥淎nd Boaz said to Ruth: Do you hear, my daughter? Do not go to glean in another field and do not leave from here, but cling to my maidens鈥 (Ruth 2:8). This is also surprising. And was it Boaz鈥檚 habit to cling to women? Rabbi Elazar said: Since he saw 鈥淎nd Orpah kissed her mother-in-law and Ruth clung to her鈥 (Ruth 1:14), he said: It is permitted to cling to a woman like this.

讜讬讗诪专 诇讛 讘注讝 诇注转 讛讗讻诇 讙砖讬 讛诇诐 讗诪专 专讘讬 讗诇注讝专 专诪讝 专诪讝 诇讛 注转讬讚讛 诪诇讻讜转 讘讬转 讚讜讚 诇爪讗转 诪诪讱 讚讻转讬讘 讘讬讛 讛诇诐 砖谞讗诪专 讜讬讘讗 讛诪诇讱 讚讜讚 讜讬砖讘 诇驻谞讬 讛壮 讜讬讗诪专 诪讬 讗谞讻讬 讗讚谞讬 讛壮 讜诪讬 讘讬转讬 讻讬 讛讘讗转谞讬 注讚 讛诇诐 讜讟讘诇转 驻转讱 讘讞诪抓 讗诪专 专讘讬 讗诇注讝专 诪讻讗谉 砖讛讞讜诪抓 讬驻讛 诇砖专讘

It also says: 鈥淎nd Boaz said to her at mealtime: Come here [halom] and eat from the bread and dip your bread in vinegar. And she sat beside the harvesters and he gave her roasted grain and she ate, and she was satiated, and she left some over鈥 (Ruth 2:14). Rabbi Elazar interpreted this and said that he hinted to her prophetically: In the future the kingdom of David will come from you, as it is written with regard to it, i.e., the kingdom of David: 鈥淗ere,鈥 as it is stated: 鈥淎nd King David came and sat before God and said: Who am I, Lord, God, and who is my family that You have brought me to here [halom]?鈥 (II Samuel 7:18). With regard to his saying: 鈥淎nd dip your bread in vinegar鈥 (Ruth 2:14), Rabbi Elazar said: From here we see that vinegar is good to have in hot weather.

专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专诪讝 专诪讝 诇讛 注转讬讚 讘谉 诇爪讗转 诪诪讱 砖诪注砖讬讜 拽砖讬谉 讻讞诪抓 讜诪谞讜 诪谞砖讛 讜转砖讘 诪爪讚 讛拽讜爪专讬诐 讗诪专 专讘讬 讗诇注讝专 诪爪讚 讛拽讜爪专讬诐 讜诇讗 讘转讜讱 讛拽讜爪专讬诐 专诪讝 专诪讝 诇讛 砖注转讬讚讛 诪诇讻讜转 讘讬转 讚讜讚 砖转转讞诇拽

Rabbi Shmuel bar Na岣ani said that he hinted to her: A son will come from you in the future whose actions will be as sharp as vinegar, and who is he? King Manasseh. 鈥淎nd she sat beside the harvesters.鈥 Rabbi Elazar said with regard to this: Beside the harvesters, and not among the harvesters. He hinted to her that the kingdom of David will be divided in the future and her children will not always be in the center of Israel.

讜讬爪讘讟 诇讛 拽诇讬 讜转讗讻诇 讗诪专 专讘讬 讗诇注讝专 讜转讗讻诇 讘讬诪讬 讚讜讚 讜转砖讘注 讘讬诪讬 砖诇诪讛 讜转转专 讘讬诪讬 讞讝拽讬讛 讜讗讬讻讗 讚讗诪专讬 讜转讗讻诇 讘讬诪讬 讚讜讚 讜讘讬诪讬 砖诇诪讛 讜转砖讘注 讘讬诪讬 讞讝拽讬讛 讜转转专 讘讬诪讬 专讘讬 讚讗诪专 诪专 讗讛讜专讬专讬讛 讚专讘讬 讛讜讛 注转讬专 诪砖讘讜专 诪诇讻讗 讘诪转谞讬转讗 转谞讗 讜转讗讻诇 讘注讜诇诐 讛讝讛 讜转砖讘注 诇讬诪讜转 讛诪砖讬讞 讜转转专 诇注转讬讚 诇讘讗:

It also says in the verse: 鈥淎nd he gave her roasted grain and she ate, and she was satiated, and she left some over.鈥 The Gemara explains: 鈥淎nd he gave her roasted grain and she ate鈥; this is also interpreted as a prophetic message. Rabbi Elazar said: 鈥淎nd she ate鈥 was fulfilled by her children鈥檚 children in the days of David; 鈥淎nd she was satiated鈥 was fulfilled in the days of Solomon; 鈥淎nd she left some over鈥 was fulfilled in the days of Hezekiah. And some say that there is a different interpretation: 鈥淎nd she ate,鈥 was fulfilled in the days of David and Solomon; 鈥淎nd she was satiated,鈥 was fulfilled in the days of Hezekiah; 鈥淎nd she left some over鈥 was fulfilled in the days of Rabbi Yehuda HaNasi. As the Master said: Rabbi Yehuda HaNasi鈥檚 horsekeeper [ahuriyarei] was richer than the king of Persia. It was taught in a baraita: 鈥淎nd she ate,鈥 in this world; 鈥渁nd she was satiated,鈥 in the days of the Messiah; 鈥渁nd she left some over,鈥 in the future, at the end of days.

讜转讞转 讻讘讜讚讜 讬拽讚 讬拽讜讚 讻讬拽讜讚 讗砖 讗诪专 专讘讬 讬讜讞谞谉 讜转讞转 讻讘讜讚讜 讜诇讗 讻讘讜讚讜 诪诪砖 专讘讬 讬讜讞谞谉 诇讟注诪讬讛 讚专讘讬 讬讜讞谞谉 拽专讬 诇诪讗谞讬讛 诪讻讘讚讜转讬

It was mentioned earlier that Rabbi Yo岣nan called his clothing his honor. The Gemara cites the interpretation of the verse that speaks about the downfall of the king of Assyria: 鈥淭herefore, the Lord, the Lord of hosts, will send leanness to his fat ones and under his honor He will burn a burning like a burning fire鈥 (Isaiah 10:16).
Rabbi Yo岣nan said: 鈥淎nd under his honor,鈥 but not his actual honor. The Gemara explains: Rabbi Yo岣nan follows his own reasoning, for he called his clothing my honor, which means that the bodies of the king of Assyria鈥檚 soldiers were burned. However, their garments were miraculously not burned.

专讘讬 讗诇注讝专 讗讜诪专 讜转讞转 讻讘讜讚讜 转讞转 讻讘讜讚讜 诪诪砖 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 转讞转 讻讘讜讚讜 讻砖专讬驻转 讘谞讬 讗讛专谉 诪讛 诇讛诇谉 砖专讬驻转 谞砖诪讛 讜讙讜祝 拽讬讬诐 讗祝 讻讗谉 砖专讬驻转 谞砖诪讛 讜讙讜祝 拽讬讬诐

Rabbi Elazar said: 鈥淎nd under his honor鈥 means in place of his actual honor. That is to say, their bodies were burned. Since, in Rabbi Elazar鈥檚 opinion, the word under means in the place of, the verse accordingly means that in the place of his honor, i.e., the body, there remain ashes.
Rabbi Shmuel bar Na岣ani said: Under his honor means beneath his flesh, similar to the burning of the sons of Aaron. Just as there, i.e., the burning of Aaron鈥檚 sons, the soul burned while the body remained intact, so too here, i.e., the burning of Assyrian soldiers, the soul burned while the body remained intact.

讗诪专 专讘讬 讗讞讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉

Rabbi A岣 bar Abba said that Rabbi Yo岣nan said:

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

  • This month鈥檚 learning is sponsored by Jon and Yael Cohen in memory of Dr. Robert Van Amerongen.聽May his memory be blessed.

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Shabbat 113

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Shabbat 113

讞讚讗 诪讬谞讬讬讛讜 讘讟讜诇讬 诪讘讟讬诇 拽讗 诪砖诪注 诇谉 讗诪专 专讘 讬讜住祝 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讛诇讻讛 讻专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗诪专 诇讬讛 讗讘讬讬 讛诇讻讛 诪讻诇诇 讚驻诇讬讙讬 讗诪专 诇讬讛 诪讗讬 谞驻拽讗 诇讱 诪讬谞讛 讗诪专 诇讬讛 讙诪专讗 讙诪讜专 讝诪讜专转讗 转讛讗:

that one of the knots one voids, because he can enable the animal to go out, albeit with difficulty, after untying one knot, therefore, it teaches us that both are considered temporary knots, and it is permitted to tie them. Rav Yosef said that Rav Yehuda said that Shmuel said: The halakha is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov. Abaye said to Rav Yosef: If you rule the halakha in accordance with his opinion, does that mean, by inference, that the Rabbis disagree, or perhaps is there no dispute and everyone accepts the opinion of Rabbi Eliezer ben Ya鈥檃kov? Rav Yosef said to him: What difference is there to you whether or not the Rabbis disagree? In either case, the halakha is in accordance with the opinion of Rabbi Eliezer ben Ya鈥檃kov. Abaye answered Rav Yosef using a folk expression: Is it simply learn the lesson, let it be like a song? In other words, is it sufficient to simply parrot the halakhic ruling? Rather, it is necessary to examine the issue to understand it, even if it does not yield a practical halakhic difference.

诪转谞讬壮 拽讜砖专讬谉 讚诇讬 讘驻住拽讬讗 讗讘诇 诇讗 讘讞讘诇 专讘讬 讬讛讜讚讛 诪转讬专 讻诇诇 讗诪专 专讘讬 讬讛讜讚讛 讻诇 拽砖专 砖讗讬谞讜 砖诇 拽讬讬诪讗 讗讬谉 讞讬讬讘讬谉 注诇讬讜:

MISHNA: One may tie a bucket with a belt on Shabbat, as he will certainly not leave it tied to the bucket, and therefore it is not a permanent knot. But one may not tie a bucket with a rope. Rabbi Yehuda permits doing so. Rabbi Yehuda stated a principle: With regard to any knot that is not permanent, one is not liable for tying it.

讙诪壮 讞讘诇 讚诪讗讬 讗讬 诇讬诪讗 讞讘诇 讚注诇诪讗 专讘讬 讬讛讜讚讛 诪转讬专 拽砖专 砖诇 拽讬讬诪讗 讛讜讗 讗诇讗 讞讘诇 讚讙专讚讬 诇诪讬诪专讗 讚专讘谞谉 住讘专讬 讙讝专讬谞谉 讞讘诇 讚讙专讚讬 讗讟讜 讞讘诇 讚注诇诪讗 讜专讘讬 讬讛讜讚讛 住讘专 诇讗 讙讝专讬谞谉

GEMARA: We learned in the mishna that according to the first tanna, it is prohibited to tie a rope to a bucket on Shabbat, and Rabbi Yehuda permits doing so. The Gemara asks: A rope of what kind? If you say it is referring to a standard rope, does Rabbi Yehuda permit doing so? It is a permanent knot. Rather, it is referring to a weaver鈥檚 rope; since the weaver needs it for his work, he will untie it after Shabbat. The Gemara asks: Is that to say that the Rabbis hold that we issue a decree prohibiting a weaver鈥檚 rope due to a standard rope, and Rabbi Yehuda holds that we do not issue a decree?

讜专诪讬谞讛讜 讞讘诇 讚诇讬 砖谞驻住拽 诇讗 讬讛讗 拽讜砖专讜 讗诇讗 注讜谞讘讜 讜专讘讬 讬讛讜讚讛 讗讜诪专 讻讜专讱 注诇讬讜 驻讜谞讚讗 讗讜 驻住拽讬讗 讜讘诇讘讚 砖诇讗 讬注谞讘谞讜

The Gemara raises a contradiction from that which was taught in a baraita: With regard to the rope of a bucket that was severed on Shabbat, one may not tie it with a regular knot; rather, he may tie a bow. And Rabbi Yehuda says: One may wrap a hollow belt around it or a sash as long as he does not tie it into a bow.

拽砖讬讗 讚专讘讬 讬讛讜讚讛 讗讚专讘讬 讬讛讜讚讛 拽砖讬讗 讚专讘谞谉 讗讚专讘谞谉

This is difficult, as there is a contradiction between one statement of Rabbi Yehuda and another statement of Rabbi Yehuda, as in the baraita he issued a decree prohibiting tying a bow due to tying a knot, and in the mishna he issued no decree. And this is also difficult, as there is a contradiction between one statement of the Rabbis and another statement of the Rabbis, as in the baraita they do not issue a decree and in the mishna they do issue a decree.

讚专讘谞谉 讗讚专讘谞谉 诇讗 拽砖讬讗 讞讘诇 讘讞讘诇 诪讬讞诇祝 注谞讬讘讛 讘拽砖讬专讛 诇讗 诪讬讞诇驻讗 讚专讘讬 讬讛讜讚讛 讗讚专讘讬 讬讛讜讚讛 诇讗 拽砖讬讗 讛转诐 诇讗 诪砖讜诐 讚诪讬讞诇驻讗 注谞讬讘讛 讘拽砖讬专讛 讗诇讗 注谞讬讘讛 讙讜驻讛 拽砖讬专讛 讛讬讗

The Gemara responds: The contradiction between one statement of the Rabbis and the other statement of the Rabbis is not difficult, as they are of the opinion that a rope may be confused with another rope. Therefore, the Rabbis issued a decree prohibiting a weaver鈥檚 rope, because if it were permitted one might mistakenly come to tie a standard rope. However, a bow is not confused with a knot, and therefore they did not issue a decree prohibiting a bow. The contradiction between one statement of Rabbi Yehuda and the other statement of Rabbi Yehuda is not difficult, as there, where he prohibited tying a bow, it is not because a bow may be confused with a knot, but because, in his opinion, a bow itself is a full-fledged knot and is not prohibited due to a decree.

讗诪专 专讘讬 讗讘讗 讗诪专 专讘 讞讬讬讗 讘专 讗砖讬 讗诪专 专讘 诪讘讬讗 讗讚诐 讞讘诇 诪转讜讱 讘讬转讜 讜拽讜砖专讜 讘驻专讛 讜讘讗讬讘讜住 讗讬转讬讘讬讛 专讘讬 讗讞讗 讗专讬讻讗 讚讛讜讗 专讘讬 讗讞讗 讘专 驻驻讗 诇专讘讬 讗讘讗 讞讘诇 砖讘讗讬讘讜住 拽讜砖专讜 讘驻专讛 讜砖讘驻专讛 拽讜砖专讜 讘讗讬讘讜住 讜讘诇讘讚 砖诇讗 讬讘讬讗 讞讘诇 诪转讜讱 讘讬转讜 讜讬拽砖讜专 讘驻专讛 讜讘讗讬讘讜住 讛转诐 讞讘诇 讚注诇诪讗 讛讻讗 讞讘诇 讚讙专讚讬

Rabbi Abba said that Rav 岣yya bar Ashi said that Rav said: A person may bring a rope from inside his house on Shabbat and tie one end of it to a cow and the other end to a trough. That is not considered a permanent knot, because he will certainly untie the rope. Rabbi A岣 Arikha, who was nicknamed Rabbi A岣 the Long, due to his height, who is also called Rabbi A岣 bar Pappa, raised an objection to Rabbi Abba from the baraita: With regard to a rope that is tied to the trough, one may tie it to a cow, and a rope that is tied to the cow one may tie it to a trough, provided that one does not bring a rope from inside his house and tie it to the cow and to the trough. The Gemara answers: There, where they permitted it, it is referring to a weaver鈥檚 rope, which will certainly be untied.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻诇讬 拽讬讜讗讬 诪讜转专 诇讟诇讟诇谉 讘砖讘转 讘注讜 诪讬谞讬讛 诪专讘 讬讛讜讚讛 讻讜讘讚 讛注诇讬讜谉 讜讻讜讘讚 讛转讞转讜谉 诪讛讜 讗讬谉 讜诇讗讜 讜专驻讬讗 讘讬讚讬讛 讗讬转诪专 讗诪专 专讘 谞讞诪谉 讗诪专 砖诪讜讗诇 讻诇讬 拽讬讜讗讬 诪讜转专 诇讟诇讟诇谉 讘砖讘转 讗驻讬诇讜 讻讜讘讚 讛注诇讬讜谉 讜讻讜讘讚 讛转讞转讜谉 讗讘诇 诇讗 讗转 讛注诪讜讚讬诐

Rav Yehuda said that Shmuel said: A weaver鈥檚 tools may be moved on Shabbat. They raised a dilemma before Rav Yehuda: What is the ruling with regard to the upper beam and the lower beam of the weaver鈥檚 loom? Does this leniency apply to them? Rav Yehuda did not provide a clear answer. He said: Yes and no, and the matter was uncertain to him. It was stated: Rav Na岣an said that Shmuel said: A weaver鈥檚 tools may be moved on Shabbat, even the upper beam and the lower beam, but not the posts.

讗诪专 诇讬讛 专讘讗 诇专讘 谞讞诪谉 诪讗讬 砖谞讗 注诪讜讚讬诐 讚诇讗 讗讬诇讬诪讗 讚拽注讘讬讚 讙讜诪讜转 讙讜诪讜转 诪诪讬诇讗 拽讗 讛讜讬讬谉 讚转谞谉 讛讟讜诪谉 诇驻转 讜爪谞讜谞讜转 转讞转 讛讙驻谉 讗诐 诪拽爪转 注诇讬讜 诪讙讜诇讬谉 讗讬谞讜 讞讜砖砖 诇讗 诪砖讜诐 讻诇讗讬诐 讜诇讗 诪砖讜诐 砖讘讬注讬转 讜诇讗 诪砖讜诐 诪注砖专 讜谞讬讟诇讬谉 讘砖讘转

Rava said to Rav Na岣an: What is different about the posts that one may not carry them? If we say it is because one makes holes when removing the post from the ground, holes come into being on their own and that is not prohibited, as we learned in a mishna: With regard to one who stores a turnip or radish in the ground beneath a vine for safekeeping, if some of its leaves were exposed, making it possible to grab the turnip or the radish and pull it out of the ground, he need not be concerned, neither due to diverse kinds, i.e., that he violated the prohibition of planting food crops in a vineyard, as there was no intent to plant them, nor due to concern that he violated the prohibition against working the land during the Sabbatical Year, nor due to tithes, i.e., that it would be considered as if he picked it from the ground and would be obligated to tithe it, and they may be taken from the ground on Shabbat. Apparently, the Rabbis do not prohibit doing so due to concern that one will thereby create a hole.

讘砖讚讛 诇讗 讗转讬 诇讗砖讜讜讬讬 讙讜诪讜转 讛讻讗 讘讘讬转 讗转讬 诇讗砖讜讜讬讬 讙讜诪讜转 讘注讗 诪讬谞讬讛 专讘讬 讬讜讞谞谉 诪专讘讬 讬讛讜讚讛 讘专 诇讬讜讗讬 讻诇讬 拽讬讜讗讬 讻讙讜谉 讻讜讘讚 讛注诇讬讜谉 讜讻讜讘讚 讛转讞转讜谉 诪讛讜 诇讟诇讟诇谉 讘砖讘转 讗诪专 诇讬讛 讗讬谉 诪讟诇讟诇讬谉 诪讛 讟注诐 诇驻讬 砖讗讬谉 谞讬讟诇讬谉:

Rav Na岣an answered him: The cases are not comparable. In a field one will not come to fill holes; however, here, where the holes are created in the house, the concern is that one may come to smooth out the holes. Therefore, the Rabbis prohibited it. Rabbi Yo岣nan raised a dilemma before Rabbi Yehuda bar Liva鈥檈i: With regard to weaver鈥檚 tools, such as the upper beam and the lower beam of the loom, what is the ruling in terms of carrying them on Shabbat? Rabbi Yehuda said to him: One may not carry them. Rabbi Yo岣nan asked him: What is the reason for this? Rabbi Yehuda bar Liva鈥檈i answered: Because they are not usually carried even during the week, as they are extremely heavy and are considered fixed in place. Therefore, the Sages prohibited carrying them on Shabbat.

诪转谞讬壮 诪拽驻诇讬谉 讗转 讛讻诇讬诐 讗驻讬诇讜 讗专讘注讛 讜讞诪砖讛 驻注诪讬诐 讜诪爪讬注讬谉 讗转 讛诪讟讜转 诪诇讬诇讬 砖讘转 诇砖讘转 讗讘诇 诇讗 诪砖讘转 诇诪讜爪讗讬 砖讘转 专讘讬 讬砖诪注讗诇 讗讜诪专 诪拽驻诇讬谉 讗转 讛讻诇讬诐 讜诪爪讬注讬谉 讗转 讛诪讟讜转 诪讬讜诐 讛讻讬驻讜专讬诐 诇砖讘转 讜讞诇讘讬 砖讘转 拽专讬讘讬谉 讘讬讜诐 讛讻讬驻讜专讬诐 讗讘诇 诇讗 砖诇 讬讜诐 讛讻驻讜专讬诐 讘砖讘转 专讘讬 注拽讬讘讗 讗讜诪专 诇讗 砖诇 砖讘转 拽专讬讘讬谉 讘讬讜诐 讛讻讬驻讜专讬诐 讜诇讗 砖诇 讬讜诐 讛讻讬驻讜专讬诐 拽专讬讘讬谉 讘砖讘转:

MISHNA: One may fold the garments after removing them even four or five times, and one may make the beds from Shabbat evening in preparation for Shabbat day, but not from Shabbat in preparation for the conclusion of Shabbat, since one may not perform an action on Shabbat that is preparation for a weekday. Rabbi Yishmael says: One may fold the garments and make the beds from Yom Kippur in preparation for Shabbat if Yom Kippur occurs on Friday. And the fats of the offerings that were sacrificed on Shabbat are offered on Yom Kippur, but not those of Yom Kippur on Shabbat, because the sanctity of Shabbat is greater than the sanctity of Yom Kippur. Rabbi Akiva says: Neither are the fats of the offerings sacrificed on Shabbat offered on Yom Kippur, nor are those of Yom Kippur offered on Shabbat.

讙诪壮 讗诪专讬 讚讘讬 专讘讬 讬谞讗讬 诇讗 砖谞讜 讗诇讗 讘讗讚诐 讗讞讚 讗讘诇 讘砖谞讬 讘谞讬 讗讚诐 诇讗 讜讘讗讚诐 讗讞讚 谞诪讬 诇讗 讗诪专谉 讗诇讗 讘讞讚砖讬诐 讗讘诇 讘讬砖谞讬诐 诇讗 讜讞讚砖讬诐 谞诪讬 诇讗 讗诪专谉 讗诇讗 讘诇讘谞讬诐 讗讘诇 讘爪讘讜注讬诐 诇讗 讜诇讗 讗诪专谉 讗诇讗 砖讗讬谉 诇讜 诇讛讞诇讬祝 讗讘诇 讬砖 诇讜 诇讛讞诇讬祝 诇讗

GEMARA: The Sages in the school of Rabbi Yanai said: They only taught that it is permitted when one person is folding the garments alone on Shabbat; however, when two people are folding the garments together, no, they may not do so, because when two people fold garments it is tantamount to repairing the garment. And with regard to when a single person is folding the garments, we only said it is permitted when he is folding a new garment, which is suitable to be worn even if it were not folded; however, with regard to old garments, no, he may not do so. And with regard to new garments, we only said that one may fold the garments when they are white; however, when they are colored, no, one may not do so. And with regard to white garments, we only said it is permitted to fold them on Shabbat when one does not have garments into which one could change; however, if one has other garments into which he could change, he may not fold them.

转谞讗 砖诇 讘讬转 专讘谉 讙诪诇讬讗诇 诇讗 讛讬讜 诪拽驻诇讬诐 讻诇讬 诇讘谉 砖诇讛谉 诪驻谞讬 砖讛讬讛 诇讛谉 诇讛讞诇讬祝 讗诪专 专讘 讛讜谞讗 讗诐 讬砖 诇讜 诇讛讞诇讬祝 讬讞诇讬祝 讜讗诐 讗讬谉 诇讜 诇讛讞诇讬祝 讬砖诇砖诇 讘讘讙讚讬讜 诪转拽讬祝 诇讛 专讘 住驻专讗 讜讛讗 诪讬转讞讝讬 讻专诪讜转 专讜讞讗 讻讬讜谉 讚讻诇 讬讜诪讗 诇讗 拽注讘讬讚 讜讛讗讬讚谞讗 讛讜讗 讚拽讗 注讘讬讚 诇讗 诪讬转讞讝讬 讻专诪讜转 专讜讞讗

And it was taught in the Tosefta: The members of Rabban Gamliel鈥檚 household did not even fold their white garments because they had others into which they could change. Rav Huna said: If one has new garments into which he could change on Shabbat, he will change into those garments; and if one does not have garments into which he could change, he lets his garments hang down before Shabbat to beautify himself in deference to Shabbat as it used to be the custom of wealthy people to wear their clothes loosely. Rav Safra strongly objects to this: Doesn鈥檛 this appear as haughtiness? The Gemara answers: Since every day he does not do so, and now in honor of Shabbat he is doing so, it does not appear as haughtiness. Rather it is apparent that he is acting in deference to Shabbat.

讜讻讘讚转讜 诪注砖讜转 讚专讻讬讱 讜讻讘讚转讜 砖诇讗 讬讛讗 诪诇讘讜砖讱 砖诇 砖讘转 讻诪诇讘讜砖讱 砖诇 讞讜诇 讜讻讬 讛讗 讚专讘讬 讬讜讞谞谉 拽专讬 诇诪讗谞讬讛 诪讻讘讚讜转讬 诪注砖讜转 讚专讻讬讱 砖诇讗 讬讛讗 讛讬诇讜讻讱 砖诇 砖讘转 讻讛讬诇讜讻讱 砖诇 讞讜诇 诪诪爪讜讗 讞驻爪讱 讞驻爪讬讱 讗住讜专讬谉 讞驻爪讬 砖诪讬诐 诪讜转专讬谉 讜讚讘专 讚讘专

On a related note, the Gemara cites what we learned with regard to the following passage: 鈥淚f you keep your feet from breaking, from pursuing your affairs on My holy day, and you call Shabbat a delight, the Lord鈥檚 holy day honorable, and you honor it by not going your own way, from attending to your affairs and speaking idle words鈥 (Isaiah 58:13). The Rabbis derived from the words 鈥渁nd you honor it鈥 that your dress on Shabbat should not be like your dress during the week, as Rabbi Yo岣nan would refer to his clothing as my honor, indicating that appropriate clothing is a form of deference. The words 鈥済oing your own way鈥 mean that your walking on Shabbat should not be like your walking during the week. 鈥淔rom attending to your affairs鈥 means it is prohibited to deal with your weekday affairs and to speak about them on Shabbat. However, affairs of Heaven, i.e., those pertaining to mitzvot, are permitted. 鈥淎nd speaking idle words鈥

砖诇讗 讬讛讗 讚讘讜专讱 砖诇 砖讘转 讻讚讘讜专讱 砖诇 讞讜诇 讚讘讜专 讗住讜专 讛专讛讜专 诪讜转专 讘砖诇诪讗 讻讜诇讛讜 诇讞讬讬 讗诇讗 砖诇讗 讬讛讗 讛讬诇讜讻讱 砖诇 砖讘转 讻讛讬诇讜讻讱 砖诇 讞讜诇 诪讗讬 讛讬讗 讻讬 讛讗 讚讗诪专 专讘 讛讜谞讗 讗诪专 专讘 讜讗诪专讬 诇讬讛 讗诪专 专讘讬 讗讘讗 讗诪专 专讘 讛讜谞讗 讛讬讛 诪讛诇讱 讘砖讘转 讜驻讙注 讘讗诪转 讛诪讬诐 讗诐 讬讻讜诇 诇讛谞讬讞 讗转 专讙诇讜 专讗砖讜谞讛 拽讜讚诐 砖转注拽专 砖谞讬讛 诪讜转专 讜讗诐 诇讗讜 讗住讜专

means that your speech on Shabbat should not be like your speech during the week, i.e., one should not discuss his weekday affairs on Shabbat. However, it is only speech that they said is prohibited, whereas merely contemplating weekday affairs is permitted. The Gemara asks: Granted, all of these directives, fine, they are understood. However, what is the meaning of the following phrase: That your walking on Shabbat should not be like your walking during the week? The Gemara answers: It is in accordance with that which Rav Huna said that Rav said, and some say that Rabbi Abba said that Rav Huna said: If one were walking on Shabbat and came upon a stream of water and had to cross it, if the stream is narrow and one could place his first foot down on the other side before raising the second one, it is permitted to cross it; and if it is not possible and one must jump to cross it, it is prohibited. That is the type of walking that is not permitted on Shabbat.

诪转拽讬祝 诇讛 专讘讗 讛讬讻讬 诇讬注讘讬讚 诇讬拽祝 拽诪驻讬砖 讘讛讬诇讜讻讗 诇讬注讘专 讝讬诪谞讬谉 讚诪讬转讜讜住谉 诪讗谞讬 诪讬讗 讜讗转讬 诇讬讚讬 住讞讬讟讛 讗诇讗 讘讛讗 讻讬讜谉 讚诇讗 讗驻砖专 砖驻讬专 讚诪讬 讗诇讗 讻讚讘注讗 诪讬谞讬讛 专讘讬 诪专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 诪讛讜 诇驻住讜注 驻住讬注讛 讙住讛 讘砖讘转 讗诪专 诇讬讛 讜讻讬 讘讞讜诇 诪讬 讛讜转专讛 砖讗谞讬 讗讜诪专 驻住讬注讛 讙住讛 谞讜讟诇转 讗讞讚 诪讞诪砖 诪讗讜转 诪诪讗讜专 注讬谞讬讜 砖诇 讗讚诐 讜诪讛讚专 诇讬讛 讘拽讬讚讜砖讗 讚讘讬 砖诪砖讬

Rava strongly objects to this: Since we have said that one鈥檚 walking on Shabbat should not be like his walking during the week, and jumping constitutes prohibited walking, if one encounters a stream on Shabbat, what should he do to cross to the other side? If he circumvents the stream, he is increasing the distance that he is walking and exerting extra effort on Shabbat. If he walks through the water, sometimes his clothes will absorb water and he will come to wring them out. What then should he do? Rather, in this case, since it is not possible to cross any other way, he may well cross it, i.e., it is permitted for him to jump over the stream. Therefore, rather say that walking that is defined as characteristic of weekday walking involves taking large steps. As Rabbi Yehuda HaNasi raised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: What is the ruling with regard to taking large steps on Shabbat? That is what the Gemara meant when it used the phrase: Your walking during the week. Rabbi Yishmael said to him: And during the week are large steps permitted? As I say: A large step takes away one five-hundredth of a person鈥檚 eyesight. The Gemara comments: And his eyesight is restored to him during kiddush on Shabbat evening.

讘注讗 诪讬谞讬讛 专讘讬 诪专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 诪讛讜 诇讗讻讜诇 讗讚诪讛 讘砖讘转 讗诪专 诇讬讛 讜讻讬 讘讞讜诇 诪讬 讛讜转专讛 砖讗谞讬 讗讜诪专 讗祝 讘讞讜诇 讗住讜专 诪驻谞讬 砖讛讜讗 诪诇拽讛 讗诪专 专讘讬 讗诪讬 讻诇 讛讗讜讻诇 诪注驻专讛 砖诇 讘讘诇 讻讗讬诇讜 讗讜讻诇 诪讘砖专 讗讘讜转讬讜 讜讬砖 讗讜诪专讬诐 讻讗讬诇讜 讗讜讻诇 砖拽爪讬诐 讜专诪砖讬诐 讚讻转讬讘 讜讬诪讞 讗转 讻诇 讛讬拽讜诐 讜讙讜壮

And Rabbi Yehuda HaNasi raised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: What is the ruling with regard to eating earth for medicinal purposes on Shabbat? Rabbi Yishmael said to him: And during the week is it permitted to eat soil? As I say: Even during the week it is prohibited because it is harmful. Rabbi Ami said: Anyone who eats the dust of Babylonia, it is as if he is eating the flesh of his ancestors buried there. And some say: It is as if he eats abominations and creeping creatures, as it is written: 鈥淎nd He wiped out all that existed on the face of the earth, from humans to animals, to creeping creatures to the birds in the sky, and they were wiped off the land鈥 (Genesis 7:23).

讗诪专 专讬砖 诇拽讬砖 诇诪讛 谞拽专讗 砖诪讛 砖谞注专 砖讻诇 诪转讬 诪讘讜诇 谞谞注专讜 诇砖诐 讗诪专 专讘讬 讬讜讞谞谉 诇诪讛 谞拽专讗 砖诪讛 诪爪讜诇讛 砖讻诇 诪转讬 诪讘讜诇 谞爪讟诇诇讜 诇砖诐 [讜讬砖 讗讜诪专讬诐 讻讗讬诇讜 讗讜讻诇] 砖拽爪讬诐 讜专诪砖讬诐 讜讛讗 讜讚讗讬 讗讬转诪讞讜讬讬 讗讬转诪讞讜 讗诪专讬 讻讬讜谉 讚诪诇拽讬 讙讝专讜 讘讬讛 专讘谞谉 讚讛讗 讛讛讜讗 讙讘专讗 讚讗讻诇 讙专讙讬砖转讗 讜讗讻诇 转讞诇讬 讜拽讚讞讜 诇讬讛 转讞诇讬讛 讘诇讘讬讛 讜诪讬转

Apropos dead residue in the ground, Reish Lakish said: Why is Babylonia called Shinar? It is because all those who died in the Flood were deposited there [ninaru lesham]. Rabbi Yo岣nan said: Why is Babylonia called Metzula? It is because all those who died in the Flood sank there [nitztalelu lesham]. The Gemara asks: We said that some say that if one eats dirt from Babylonia, it is as if he eats abominations and creeping creatures. However, certainly their bodies have putrefied and decomposed, and therefore they are no longer prohibited. Rather, since soil is harmful, the Sages issued a decree not to eat it. The decree was not issued due to the prohibition of eating creeping creatures; rather, it was issued because a certain person ate soil for medicinal purposes and also ate cress. The cress took root in the soil that was inside him and began to grow. And the cress punctured his heart and he died.

讜专讞爪转 讜住讻转 讜砖诪转 砖诪诇转讬讱 讗诪专 专讘讬 讗诇注讝专 讗诇讜 讘讙讚讬诐 砖诇 砖讘转 转谉 诇讞讻诐 讜讬讞讻诐 注讜讚 讗诪专 专讘讬 讗诇注讝专 讝讜 专讜转 讛诪讜讗讘讬讛 讜砖诪讜讗诇 讛专诪转讬

The Gemara continues to discuss Shabbat. Naomi advised Ruth: 鈥淎nd you shall bathe, and anoint yourself, and put on your robes, and go down to the threshing floor. Do not make yourself known to the man until he has finished eating and drinking鈥 (Ruth 3:3). Rabbi Elazar said: These robes are Shabbat garments that Naomi told her to wear in honor of the occasion. Apropos the book of Ruth, the Gemara cites additional statements of Rabbi Elazar with regard to Ruth: 鈥淕ive to the wise one and he will become wiser; let the righteous one know and he will learn more鈥 (Proverbs 9:9). Rabbi Elazar said: This refers to Ruth the Moabite and Samuel of Rama, who received advice and added to it with their wisdom.

专讜转 讚讗讬诇讜 谞注诪讬 拽讗诪专讛 诇讛 讜专讞爪转 讜住讻转 讜砖诪转 砖诪诇转讬讱 注诇讬讱 讜讬专讚转 讛讙专谉 讜讗讬诇讜 讘讚讬讚讛 讻转讬讘 讜转专讚 讛讙专谉 讜讛讚专 讜转注砖 讻讻诇 讗砖专 爪讜转讛 讞诪讜转讛 砖诪讜讗诇 讚讗讬诇讜 注诇讬 拽讗诪专 诇讬讛 砖讻讘 讜讛讬讛 讗诐 讬拽专讗 讗诇讬讱 讜讗诪专转 讚讘专 讛壮 讻讬 砖讜诪注 注讘讚讱 讜讗讬诇讜 讘讚讬讚讬讛 讻转讬讘 讘讬讛 讜讬讘讗 讛壮 讜讬转讬爪讘 讜讬拽专讗 讻驻注诐 讘驻注诐 砖诪讜讗诇 砖诪讜讗诇 讜讬讗诪专 砖诪讜讗诇 讚讘专 讻讬 砖诪注 注讘讚讱 讜诇讗 讗诪专 讚讘专 讛壮

The Gemara elaborates. Whereas Naomi said to Ruth: 鈥淎nd you shall bathe, and anoint yourself, and put on your robes, and go down to the threshing floor,鈥 but with regard to Ruth herself it is written, 鈥淎nd she went down to the threshing floor鈥 (Ruth 3:6), and only afterward does it say, 鈥淎nd she did according to all that her mother-in-law commanded her.鈥 Ruth decided to anoint herself at the threshing floor and not on the road so that people would not meet her on the way there and suspect her of immorality. Whereas Eli said to Samuel: 鈥淕o and lie down and if He calls you, you say: Speak, Lord, for Your servant is listening鈥 (I Samuel 3:9), but with regard to Samuel himself it is written: 鈥淎nd the Lord came and stood, and He called like He did the other times: Samuel, Samuel. And Samuel said: Speak, for Your servant is listening鈥 (I Samuel 3:10), and he did not say: Speak, Lord, since he would not assume it was God speaking to him until he was sure of it.

讜转诇讱 讜转讘讗 讜转诇拽讟 讘砖讚讛 讗诪专 专讘讬 讗诇注讝专 砖讛诇讻讛 讜讘讗转 讛诇讻讛 讜讘讗转 注讚 砖诪爪讗讛 讘谞讬 讗讚诐 讛诪讛讜讙谞讬谉 诇讬诇讱 注诪讛诐 讜讬讗诪专 讘讜注讝 诇谞注专讜 讛谞爪讘 注诇 讛拽讜爪专讬诐 诇诪讬 讛谞注专讛 讛讝讗转 讜讻讬 讚专讻讜 砖诇 讘讜注讝 诇砖讗讜诇 讘谞注专讛 讗诪专 专讘讬 讗诇注讝专 讚讘专 讞讻诪讛 专讗讛 讘讛 砖谞讬 砖讘诇讬谉 诇拽讟讛 砖诇砖讛 砖讘诇讬谉 讗讬谞讛 诇拽讟讛

And the verse in Ruth states: 鈥淎nd she went, and she came, and she collected in the field after the harvesters鈥 (Ruth 2:3). Rabbi Elazar said: This verse teaches that she went and came, went and came, until she found suitable people with whom to walk. It also says: 鈥淎nd Boaz said to his youth who was standing over the harvesters: To whom does this young woman belong?鈥 (Ruth 2:5). This is surprising: And was it Boaz鈥檚 habit to inquire about a young woman? Rabbi Elazar said: He saw in her a matter of wisdom and Torah, and that is why he asked about her. What he saw was that she collected two stalks, but she did not collect three stalks. She thereby acted in accordance with the halakha that three stalks lying together are not considered to be gleanings left for the poor; rather, they remain in the possession of the owner of the field.

讘诪转谞讬转讗 转谞讗 讚讘专 爪谞讬注讜转 专讗讛 讘讛 注讜诪讚讜转 诪注讜诪讚 谞讜驻诇讜转 诪讬讜砖讘 讜讻讛 转讚讘拽讬谉 注诐 谞注专讜转讬 讜讻讬 讚专讻讜 砖诇 讘讜注讝 诇讚讘拽 注诐 讛谞砖讬诐 讗诪专 专讘讬 讗诇注讝专 讻讬讜谉 讚讞讝讗 讜转砖拽 注专驻讛 诇讞诪讜转讛 讜专讜转 讚讘拽讛 讘讛 讗诪专 砖专讬 诇讗讬讚讘讜拽讬 讘讛

It was taught in a baraita: He saw a matter of modesty in her when she was collecting stalks. She picked stalks that were upright while she was standing, and stalks that had fallen she picked while sitting; due to her modesty she did not bend over to take them. It also says: 鈥淎nd Boaz said to Ruth: Do you hear, my daughter? Do not go to glean in another field and do not leave from here, but cling to my maidens鈥 (Ruth 2:8). This is also surprising. And was it Boaz鈥檚 habit to cling to women? Rabbi Elazar said: Since he saw 鈥淎nd Orpah kissed her mother-in-law and Ruth clung to her鈥 (Ruth 1:14), he said: It is permitted to cling to a woman like this.

讜讬讗诪专 诇讛 讘注讝 诇注转 讛讗讻诇 讙砖讬 讛诇诐 讗诪专 专讘讬 讗诇注讝专 专诪讝 专诪讝 诇讛 注转讬讚讛 诪诇讻讜转 讘讬转 讚讜讚 诇爪讗转 诪诪讱 讚讻转讬讘 讘讬讛 讛诇诐 砖谞讗诪专 讜讬讘讗 讛诪诇讱 讚讜讚 讜讬砖讘 诇驻谞讬 讛壮 讜讬讗诪专 诪讬 讗谞讻讬 讗讚谞讬 讛壮 讜诪讬 讘讬转讬 讻讬 讛讘讗转谞讬 注讚 讛诇诐 讜讟讘诇转 驻转讱 讘讞诪抓 讗诪专 专讘讬 讗诇注讝专 诪讻讗谉 砖讛讞讜诪抓 讬驻讛 诇砖专讘

It also says: 鈥淎nd Boaz said to her at mealtime: Come here [halom] and eat from the bread and dip your bread in vinegar. And she sat beside the harvesters and he gave her roasted grain and she ate, and she was satiated, and she left some over鈥 (Ruth 2:14). Rabbi Elazar interpreted this and said that he hinted to her prophetically: In the future the kingdom of David will come from you, as it is written with regard to it, i.e., the kingdom of David: 鈥淗ere,鈥 as it is stated: 鈥淎nd King David came and sat before God and said: Who am I, Lord, God, and who is my family that You have brought me to here [halom]?鈥 (II Samuel 7:18). With regard to his saying: 鈥淎nd dip your bread in vinegar鈥 (Ruth 2:14), Rabbi Elazar said: From here we see that vinegar is good to have in hot weather.

专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专诪讝 专诪讝 诇讛 注转讬讚 讘谉 诇爪讗转 诪诪讱 砖诪注砖讬讜 拽砖讬谉 讻讞诪抓 讜诪谞讜 诪谞砖讛 讜转砖讘 诪爪讚 讛拽讜爪专讬诐 讗诪专 专讘讬 讗诇注讝专 诪爪讚 讛拽讜爪专讬诐 讜诇讗 讘转讜讱 讛拽讜爪专讬诐 专诪讝 专诪讝 诇讛 砖注转讬讚讛 诪诇讻讜转 讘讬转 讚讜讚 砖转转讞诇拽

Rabbi Shmuel bar Na岣ani said that he hinted to her: A son will come from you in the future whose actions will be as sharp as vinegar, and who is he? King Manasseh. 鈥淎nd she sat beside the harvesters.鈥 Rabbi Elazar said with regard to this: Beside the harvesters, and not among the harvesters. He hinted to her that the kingdom of David will be divided in the future and her children will not always be in the center of Israel.

讜讬爪讘讟 诇讛 拽诇讬 讜转讗讻诇 讗诪专 专讘讬 讗诇注讝专 讜转讗讻诇 讘讬诪讬 讚讜讚 讜转砖讘注 讘讬诪讬 砖诇诪讛 讜转转专 讘讬诪讬 讞讝拽讬讛 讜讗讬讻讗 讚讗诪专讬 讜转讗讻诇 讘讬诪讬 讚讜讚 讜讘讬诪讬 砖诇诪讛 讜转砖讘注 讘讬诪讬 讞讝拽讬讛 讜转转专 讘讬诪讬 专讘讬 讚讗诪专 诪专 讗讛讜专讬专讬讛 讚专讘讬 讛讜讛 注转讬专 诪砖讘讜专 诪诇讻讗 讘诪转谞讬转讗 转谞讗 讜转讗讻诇 讘注讜诇诐 讛讝讛 讜转砖讘注 诇讬诪讜转 讛诪砖讬讞 讜转转专 诇注转讬讚 诇讘讗:

It also says in the verse: 鈥淎nd he gave her roasted grain and she ate, and she was satiated, and she left some over.鈥 The Gemara explains: 鈥淎nd he gave her roasted grain and she ate鈥; this is also interpreted as a prophetic message. Rabbi Elazar said: 鈥淎nd she ate鈥 was fulfilled by her children鈥檚 children in the days of David; 鈥淎nd she was satiated鈥 was fulfilled in the days of Solomon; 鈥淎nd she left some over鈥 was fulfilled in the days of Hezekiah. And some say that there is a different interpretation: 鈥淎nd she ate,鈥 was fulfilled in the days of David and Solomon; 鈥淎nd she was satiated,鈥 was fulfilled in the days of Hezekiah; 鈥淎nd she left some over鈥 was fulfilled in the days of Rabbi Yehuda HaNasi. As the Master said: Rabbi Yehuda HaNasi鈥檚 horsekeeper [ahuriyarei] was richer than the king of Persia. It was taught in a baraita: 鈥淎nd she ate,鈥 in this world; 鈥渁nd she was satiated,鈥 in the days of the Messiah; 鈥渁nd she left some over,鈥 in the future, at the end of days.

讜转讞转 讻讘讜讚讜 讬拽讚 讬拽讜讚 讻讬拽讜讚 讗砖 讗诪专 专讘讬 讬讜讞谞谉 讜转讞转 讻讘讜讚讜 讜诇讗 讻讘讜讚讜 诪诪砖 专讘讬 讬讜讞谞谉 诇讟注诪讬讛 讚专讘讬 讬讜讞谞谉 拽专讬 诇诪讗谞讬讛 诪讻讘讚讜转讬

It was mentioned earlier that Rabbi Yo岣nan called his clothing his honor. The Gemara cites the interpretation of the verse that speaks about the downfall of the king of Assyria: 鈥淭herefore, the Lord, the Lord of hosts, will send leanness to his fat ones and under his honor He will burn a burning like a burning fire鈥 (Isaiah 10:16).
Rabbi Yo岣nan said: 鈥淎nd under his honor,鈥 but not his actual honor. The Gemara explains: Rabbi Yo岣nan follows his own reasoning, for he called his clothing my honor, which means that the bodies of the king of Assyria鈥檚 soldiers were burned. However, their garments were miraculously not burned.

专讘讬 讗诇注讝专 讗讜诪专 讜转讞转 讻讘讜讚讜 转讞转 讻讘讜讚讜 诪诪砖 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 转讞转 讻讘讜讚讜 讻砖专讬驻转 讘谞讬 讗讛专谉 诪讛 诇讛诇谉 砖专讬驻转 谞砖诪讛 讜讙讜祝 拽讬讬诐 讗祝 讻讗谉 砖专讬驻转 谞砖诪讛 讜讙讜祝 拽讬讬诐

Rabbi Elazar said: 鈥淎nd under his honor鈥 means in place of his actual honor. That is to say, their bodies were burned. Since, in Rabbi Elazar鈥檚 opinion, the word under means in the place of, the verse accordingly means that in the place of his honor, i.e., the body, there remain ashes.
Rabbi Shmuel bar Na岣ani said: Under his honor means beneath his flesh, similar to the burning of the sons of Aaron. Just as there, i.e., the burning of Aaron鈥檚 sons, the soul burned while the body remained intact, so too here, i.e., the burning of Assyrian soldiers, the soul burned while the body remained intact.

讗诪专 专讘讬 讗讞讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉

Rabbi A岣 bar Abba said that Rabbi Yo岣nan said:

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