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Today's Daf Yomi

June 28, 2020 | 讜壮 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's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

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

Shabbat 114

Today’s shiur is sponsored by Rabbi Ilana Axel in honor of Rabbi Roger Ross, Rabbi Jill Hausman, Rabbi Mary Jane Newman and in memory of Rabbi William Kurry, z”l. With gratitude.聽

One should match the clothes to the event – this is derived from the Torah. From where? It is important for Torah scholars to dress in a respectful manner. Why? What is the size of a stain on clothing or on a saddle that would create a separation for laws of mikveh is one needed to purify it in a mikveh? Does it depend on whose clothing it is since different types of people would care about different sizes of stains. Can one burn fats on the altar from sacrifices on Shabbat that night if it happens to be Yom Kippur? Rabbi Yishmael and Rabbi Akiva have different approaches? Would they both agree that one does not blow the shofar on Yom Kippur that falls on Erev Shabbat to herald in Shabbat (as they normally did on Fridays in those days)? What about havdala in davening from Shabbat to Yom Kippur when Yom Kippur falls on Sunday? One is allowed to prepare vegetables for after Yom Kippur on Yom Kippur afternoon from the time of mincha. Why is that allowed? How can one prepare from Yom Kippur for after the holiday? Is that allowed even when Yom Kippur falls on Shabbat?

诪谞讬讬谉 诇砖谞讜讬 讘讙讚讬诐 诪谉 讛转讜专讛 砖谞讗诪专 讜驻砖讟 讗转 讘讙讚讬讜 讜诇讘砖 讘讙讚讬诐 讗讞专讬诐 讜转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 诇讬诪讚讱 转讜专讛 讚专讱 讗专抓 讘讙讚讬诐 砖讘讬砖诇 讘讛谉 拽讚讬专讛 诇专讘讜 讗诇 讬诪讝讜讙 讘讛谉 讻讜住 诇专讘讜

From where is it derived that changing clothes is a display of honor? As it is stated: 鈥淎nd he will remove his garments and will don other garments, and he will bring the ashes outside of the camp to a pure location鈥 (Leviticus 6:4). The school of Rabbi Yishmael taught: The Torah taught you etiquette. The clothes in which one prepared food for his master, one does not wear to pour his master wine. Since cooking makes one鈥檚 clothes dirty, he should wear fresh clothes when serving his master.

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讙谞讗讬 讛讜讗 诇转诇诪讬讚 讞讻诐 砖讬爪讗 讘诪谞注诇讬诐 讛诪讟讜诇讗讬诐 诇砖讜拽 讜讛讗 专讘讬 讗讞讗 讘专 讞谞讬谞讗 谞驻讬拽 讗诪专 专讘讬 讗讞讗 讘专讬讛 讚专讘 谞讞诪谉 讘讟诇讗讬 注诇 讙讘 讟诇讗讬

Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: It is disgraceful for a Torah scholar to go out to the marketplace in patched shoes. The Gemara asks: Didn鈥檛 Rabbi A岣 bar 岣nina go out in patched shoes? Rabbi A岣, son of Rav Na岣an, said: They only prohibited patched shoes if there is a patch upon a patch.

讜讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讻诇 转诇诪讬讚 讞讻诐 砖谞诪爪讗 专讘讘 注诇 讘讙讚讜 讞讬讬讘 诪讬转讛 砖谞讗诪专 讻诇 诪砖谞讗讬 讗讛讘讜 诪讜转 讗诇 转拽专讬 诪砖谞讗讬 讗诇讗 诪砖谞讬讗讬 专讘讬谞讗 讗诪专 专讘讚 讗讬转诪专 讜诇讗 驻诇讬讙讬 讛讗 讘讙诇讬诪讗 讛讗 讘诇讘讜砖讗

And Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: A Torah scholar on whose clothes a fat stain is found is liable to receive the death penalty, as it is stated: 鈥淎ll those who hate me love death鈥 (Proverbs 8:36), and the Sages said: Do not read: Those who hate me [mesanai]. Rather, read: Those who cause me to be hated [masniai]. Those who cause people to hate the Torah by creating the impression that those who study Torah are unclean deserve the death penalty. Ravina said: A fat stain [revav] was not stated, but rather a bloodstain [revad] was stated (Rabbeinu 岣nanel), which is a greater disgrace. The Gemara adds: They did not disagree over the halakha. Rather, the dispute is whether that which we learned concerning stains on a Torah scholar鈥檚 clothes refers to an overgarment that people wear over the rest of their clothes, while that which we learned with regard to a bloodstain refers to an undergarment, where a bloodstain is disgraceful but other types of spots are not.

讜讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 诪讗讬 讚讻转讬讘 讻讗砖专 讛诇讱 注讘讚讬 讬砖注讬讛讜 注专讜诐 讜讬讞祝 注专讜诐 讘讘讙讚讬诐 讘诇讜讗讬诐 讜讬讞祝 讘诪谞注诇讬诐 讛诪讟讜诇讗讬诐

And similarly, Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: That which is written: 鈥淎s My servant Isaiah went naked and barefoot for three years鈥 (Isaiah 20:3), is not to be understood literally. Rather, naked means that he wore tattered clothing, and barefoot means that he walked with patched shoes.

转谞谉 讛转诐 专讘讘 注诇 讛诪专讚注 讞讜爪抓 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 注讚 讻讗讬住专 讛讗讬讟诇拽讬 讜注诇 讛讘讙讚讬诐 诪爪讚 讗讞讚 讗讬谞讜 讞讜爪抓 诪砖谞讬 爪讚讚讬谉 讞讜爪抓 专讘讬 讬讛讜讚讛 讗讜诪专 诪砖讜诐 专讘讬 讬砖诪注讗诇 讗祝 诪爪讚 讗讞讚 讞讜爪抓

We learned in a mishna there: A fat stain on a donkey鈥檚 saddle interposes, i.e., if the saddle becomes impure, its immersion in a ritual bath is invalid unless the stain is removed. Rabban Shimon ben Gamliel says: A stain interposes only when it is as large as an Italian issar but not smaller. And if there were a fat stain on clothing on one side, it does not interpose, but if the stain is on both sides it interposes. Rabbi Yehuda says in the name of Rabbi Yishmael: It interposes even on one side.

讘注讗 诪讬谞讬讛 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 诪专讘讬 讞谞讬谞讗 诪专讚注转 诪爪讚 讗讞讚 讗讜 诪砖谞讬 爪讚讚讬谉 讗诪专 诇讬讛 讝讜 诇讗 砖诪注转讬 讻讬讜爪讗 讘讛 砖诪注转讬 讚转谞谉 专讘讬 讬讜住讬 讗讜诪专 砖诇 讘谞讗讬谉 诪爪讚 讗讞讚 讜砖诇 讘讜专 诪砖谞讬 爪讚讚讬谉 讜诇讗 转讛讗 诪专讚注转 讞砖讜讘讛 诪讘讙讚讜 砖诇 注诐 讛讗专抓

Rabbi Shimon ben Lakish raised a dilemma before Rabbi 岣nina: Is a stain on a saddle an interposition even if it is on just one side, or only if it is on both sides? Rabbi 岣nina said to him: That, I did not hear explicitly. However, I heard something similar to it. As we learned in that same mishna that Rabbi Yosei says: A garment belonging to builders [banna鈥檌n] is considered to have an interposition if it has a stain on one side, and that of an ignoramus, who is not meticulous, is considered to have an interposition when the stain is on both sides. And certainly a donkey鈥檚 saddle cannot be more important than the garment of an am ha鈥檃retz.

诪讗讬 讘谞讗讬谉 讗诪专 专讘讬 讬讜讞谞谉 讗诇讜 转诇诪讬讚讬 讞讻诪讬诐 砖注讜住拽讬谉 讘讘谞讬谞讜 砖诇 注讜诇诐 讻诇 讬诪讬讛谉 讜讗诪专 专讘讬 讬讜讞谞谉 讗讬讝讛讜 转诇诪讬讚 讞讻诐 砖诪讞讝讬专讬谉 诇讜 讗讘讬讚讛 讘讟讘讬注讜转 讛注讬谉 讝讛 讛诪拽驻讬讚 注诇 讞诇讜拽讜 诇讛讜驻讻讜 讜讗诪专 专讘讬 讬讜讞谞谉 讗讬讝讛讜 转诇诪讬讚 讞讻诐 砖诪诪谞讬谉 讗讜转讜 驻专谞住 注诇 讛爪讬讘讜专 讝讛 砖砖讜讗诇讬谉 讗讜转讜 讚讘专 讛诇讻讛 讘讻诇 诪拽讜诐 讜讗讜诪专 讜讗驻讬诇讜 讘诪住讻转 讻诇讛

The Gemara asks: Who are the builders mentioned here? Rabbi Yo岣nan said: These are Torah scholars, who are engaged in building the world all of their days. And with regard to this, Rabbi Yo岣nan said: Who is a Torah scholar of whom the Sages said that one must return a lost object to him based on visual identification, even if he does not provide an identifying sign for it? That is one who makes sure his upper undergarment is turned inward so that the uneven stitching is not visible. This means that he conducts himself like a Torah scholar in all his ways, even in matters of cleanliness and order (Maharsha). On a related note, the Gemara adds that which Rabbi Yo岣nan said: Who is a Torah scholar who may be appointed as a leader of the community? This is one who is asked about matters of halakha on any topic and he is able to answer, and even if he were asked about tractate Kalla, a tractate that few have mastered.

讜讗诪专 专讘讬 讬讜讞谞谉 讗讬讝讛讜 转诇诪讬讚 讞讻诐 砖讘谞讬 注讬专讜 诪爪讜讜讬谉 诇注砖讜转 诇讜 诪诇讗讻转讜 讝讛 砖诪谞讬讞 讞驻爪讜 讜注讜住拽 讘讞驻爪讬 砖诪讬诐 讜讛谞讬 诪讬诇讬 诇诪讬讟专讞 讘专讬驻转讬讛 讜讗诪专 专讘讬 讬讜讞谞谉 讗讬讝讛讜 转诇诪讬讚 讞讻诐 讻诇 砖砖讜讗诇讬谉 讗讜转讜 讛诇讻讛 讘讻诇 诪拽讜诐 讜讗讜诪专讛 诇诪讗讬 谞驻拽讗 诪讬谞讛 诇诪谞讜讬讬讛 驻专谞住 注诇 讛爪讬讘讜专 讗讬 讘讞讚讗 诪住讻转讗 讘讗转专讬讛 讗讬 讘讻讜诇讬讛 转谞讜讬讛 讘专讬砖 诪转讬讘转讗

And Rabbi Yo岣nan said: Who is the Torah scholar for whom the inhabitants of his city are commanded to perform his labor for him? This is one who sets his own matters aside and engages in matters of Heaven. It is therefore fitting for the community to support him. And that applies only to exerting themselves to provide him with his bread, as it is appropriate that they sustain him. And Rabbi Yo岣nan said: Who is included in the category of a Torah scholar? Anyone who is asked about the halakha with regard to any topic and is able to state it. And they say: What are the practical consequences of this question? It is to appoint him a leader of the community. If he is an expert in a single tractate, they appoint him as a leader in his place; if he is an expert in all of his learning, they appoint him as the head of the yeshiva.

专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讗诪专 讗诇讜 讻诇讬诐 讛讗讜诇讬讬专讬谉 讛讘讗讬谉 诪诪讚讬谞转 讛讬诐 诇诪讬诪专讗 讚讞讬讜专讬 谞讬谞讛讜 讜讛讗诪专 诇讛讜 专讘讬 讬谞讗讬 诇讘谞讬讜 讘谞讬 讗诇 转拽讘专讜谞讬 诇讗 讘讻诇讬诐 诇讘谞讬诐 讜诇讗 讘讻诇讬诐 砖讞讜专讬诐 诇讘谞讬诐 砖诪讗 诇讗 讗讝讻讛 讜讗讛讬讛 讻讞转谉 讘讬谉 讗讘诇讬诐 砖讞讜专讬诐 砖诪讗 讗讝讻讛 讜讗讛讬讛 讻讗讘诇 讘讬谉 讞转谞讬诐 讗诇讗 讘讻诇讬诐 讛讗讜诇讬讬专讬谉 讛讘讗讬谉 诪诪讚讬谞转 讛讬诐 讗诇诪讗 住讜诪拽讬 谞讬谞讛讜 诇讗 拽砖讬讗 讛讗 讘讙诇讬诪讬 讛讗 讘诇讘讜砖讬:

Rabbi Shimon ben Lakish said: These garments of the banna鈥檌n mentioned in the mishna are the clothes of the bath attendants [ulairin] that come from a country overseas, on which stains are apparent, and these men are meticulous about their cleanliness. The Gemara asks: Is that to say that these are white garments? Didn鈥檛 Rabbi Yannai say to his sons: My sons, do not bury me in white garments nor in black garments. Not in white, lest I not be acquitted in judgment, and I will be among the wicked like a groom among mourners. And not in black, lest I be acquitted in judgment, and I will be among the righteous like a mourner among grooms. Rather, bury me in the clothes of the bath attendants who come from a country overseas, which are neither black nor white. Apparently, these clothes of the bath attendants are red. The Gemara answers: This is not difficult, as a distinction can be made. When Rabbi Yannai indicates that they are red, that is referring to overgarments; the statement of Rabbi Shimon ben Lakish that indicated that they are white, that is referring to undergarments.

专讘讬 讬砖诪注讗诇 讗讜诪专 诪拽驻诇讬谉 讻讜壮: 转谞讜 专讘谞谉 注讜诇转 砖讘转 讘砖讘转讜 诇讬诪讚 注诇 讞诇讘讬 砖讘转 砖拽专讬讘讬谉 讘讬讜诐 讛讻讬驻讜专讬诐 讬讻讜诇 讗祝 砖诇 讬讜诐 讛讻驻讜专讬诐 讘砖讘转 转诇诪讜讚 诇讜诪专 讘砖讘转讜 讚讘专讬 专讘讬 讬砖诪注讗诇

We learned in the mishna that Rabbi Yishmael says: One may fold clothes and make beds on Yom Kippur for Shabbat if Yom Kippur occurs on Friday, and the fats of the sacrifices that were brought on Shabbat were offered on Yom Kippur that occurs on Sunday. The verse 鈥淭he burnt-offering of Shabbat on its Shabbat, besides the daily offering and its libation鈥 (Numbers 28:10) taught, with regard to the fats of Shabbat, that they are offered on Yom Kippur, because Yom Kippur is also called Shabbat, and the verse indicates that the Shabbat offering is offered on another Shabbat. I might have thought even the fats from Yom Kippur offerings could be sacrificed on Shabbat; therefore, the verse states 鈥渙n its Shabbat鈥 to specify that it is not so; this is the statement of Rabbi Yishmael.

专讘讬 注拽讬讘讗 讗讜诪专 注讜诇转 砖讘转 讘砖讘转讜 诇讬诪讚 注诇 讞诇讘讬 砖讘转 砖拽专讘讬诐 讘讬讜诐 讟讜讘 讬讻讜诇 讗祝 讘讬讜诐 讛讻讬驻讜专讬诐 转诇诪讜讚 诇讜诪专 讘砖讘转讜

Rabbi Akiva says that when the verse says: 鈥淭he burnt-offering of Shabbat on its Shabbat,鈥 it teaches that the fats of Shabbat are offered on a Festival that occurs on the following day. I might have thought that they could even be offered on Yom Kippur that occurred on the day after Shabbat. Therefore, the verse states 鈥渙n its Shabbat鈥 and not on another one.

讻砖转诪爪讗 诇讜诪专 诇讚讘专讬 专讘讬 讬砖诪注讗诇 谞讚专讬诐 讜谞讚讘讜转 拽专讬讘讬谉 讘讬讜诐 讟讜讘 讜讻讬 讗讬爪讟专讬讱 拽专讗 诇讬讜诐 讛讻讬驻讜专讬诐 诇讚讘专讬 专讘讬 注拽讬讘讗 谞讚专讬诐 讜谞讚讘讜转 讗讬谉 拽专讘讬谉 讘讬讜诐 讟讜讘 讜讻讬 讗讬爪讟专讬讱 拽专讗 诇诪讬砖专讗 讘讬讜诐 讟讜讘 讗诪专 专讘讬 讝讬专讗

When you analyze the matter you will find that you can say that, in accordance with the statement of Rabbi Yishmael, vows and free-will offerings are offered on a Festival. If sacrifices that fulfill vows can be postponed to a weekday but are nevertheless brought on a Festival, certainly fats from Shabbat can be offered on a Festival that follows it. And the verse is needed to permit offering Shabbat fats on Yom Kippur that follows it. However, according to Rabbi Akiva vows and free-will offerings are not brought on a Festival, and therefore the verse is needed to permit sacrificing the fats from Shabbat on a Festival that follows it, but on Yom Kippur it is prohibited. Rabbi Zeira said:

讻讬 讛讜讬谞讗 讘讘讘诇 讛讜讛 讗诪专讬 讛讗 讚转谞讬讗 讬讜诐 讛讻讬驻讜专讬诐 砖讞诇 诇讛讬讜转 注专讘 砖讘转 诇讗 讛讬讜 转讜拽注讬谉 讜讘诪讜爪讗讬 砖讘转 诇讗 讛讬讜 诪讘讚讬诇讬谉 讚讘专讬 讛讻诇 讛讬讗 讻讬 住诇讬拽谞讗 诇讛转诐 讗砖讻讞讬转讬讛 诇讬讛讜讚讛 讘专讬讛 讚专讘讬 砖诪注讜谉 讘谉 驻讝讬 讚讬转讬讘 讜拽讗诪专 专讘讬 注拽讬讘讗 讛讬讗 讚讗讬 专讘讬 讬砖诪注讗诇 讻讬讜谉 讚讗诪专 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 诇讬转拽注 讻讬 讛讬讻讬 讚诇讬讛讜讬 讬讚注讬 讚讞诇讘讬 砖讘转 拽专讬讘讬谉 讘讬讜诐 讛讻讬驻讜专讬诐 讜讗诪讬谞讗 诇讬讛 讗谞讗 讻讛谞讬诐 讝专讬讝讬谉 讛谉

When I was in Babylonia, I said with regard to that which was taught in a baraita: If Yom Kippur occurred on Shabbat eve, they would not sound the shofar as they did every Friday to herald the start of Shabbat; and if Yom Kippur occurred at the conclusion of Shabbat, they would not recite havdala to mark the end of the sanctity of Shabbat and the start of the sanctity of Yom Kippur, is a statement accepted by all. When I went to Eretz Yisrael, I found Yehuda, son of Rabbi Shimon ben Pazi, who sat and said: This baraita is in accordance with the opinion of Rabbi Akiva, as it equates the sanctity of Yom Kippur with that of Shabbat. As, if you say that it is in accordance with the opinion of Rabbi Yishmael, then, since Rabbi Yishmael said that fats from Shabbat are offered on Yom Kippur, let them sound the shofar so that the priests will know that the fats from Shabbat are offered on Yom Kippur and they may begin offering them (Rav Hai Gaon). And I said to him: You cannot prove this from here, because priests are vigilant and can be trusted to know this on their own, and there is no need to sound the shofar.

讗诪专 诇讬讛 诪专 拽砖讬砖讗 讘专讬讛 讚专讘 讞住讚讗 诇专讘 讗砖讬 诪讬 讗诪专讬谞谉 讻讛谞讬诐 讝专讬讝讬谉 讛谉 讜讛转谞谉 砖诇砖 诇讛讘讟讬诇 讗转 讛注诐 诪诪诇讗讻讛 砖诇砖 诇讛讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇 讻讚讗诪专 讗讘讬讬 诇砖讗专 注诪讗 讚讘讬专讜砖诇讬诐 讛讻讗 谞诪讬 诇砖讗专 注诪讗 讚讘讬专讜砖诇讬诐

Mar Kashisha, the son of Rav 岣sda, said to Rav Ashi: Do we say that priests are vigilant in that regard? Didn鈥檛 we learn in a mishna that three blasts were sounded in the Temple on Friday to stop the people from work, and three more were sounded to demarcate between sacred and profane? Apparently, even priests required the blasts to alert them to the beginning and end of Shabbat. The Gemara answers: As Abaye said in a different context, that certain matters were undertaken for the rest of the people in Jerusalem, so too here, these blasts were sounded for the rest of the people in Jerusalem and not for the priests.

讜诇讬转拽注 讻讬 讛讬讻讬 讚诇讬讚注讬 讚砖专讬 讘拽谞讬讘转 讬专拽 诪谉 讛诪谞讞讛 讜诇诪注诇讛 讗诪专 专讘 讬讜住祝 诇驻讬 砖讗讬谉 讚讜讞讬谉 砖讘讜转 诇讛转讬专

The Gemara asks: In any event, Let them sound the shofar so that they will know that trimming the vegetables, i.e., removing the leaf heads from vegetables in preparation for cutting them, is permitted from the late afternoon and onward. On Yom Kippur, it is permitted, starting at a certain point of the day, to prepare vegetables for the meal following the fast. However, this is not permitted on Shabbat, when it is prohibited to perform any action in preparation for the weekdays after Shabbat. Rav Yosef said: This is because a rabbinic prohibition [shevut] is not overridden in order to permit another action. Although sounding the shofar is not prohibited by Torah law on Shabbat, it is prohibited by rabbinic law on Shabbat and Yom Kippur, and this prohibition is not overridden to permit another action.

讜专讘 砖讬砖讗 讘专讬讛 讚专讘 讗讬讚讬 讗诪专 砖讘讜转 拽专讜讘讛 讛转讬专讜 砖讘讜转 专讞讜拽讛 诇讗 讛转讬专讜

And Rav Sheisha, son of Rav Idi, said: The Sages permitted doing so for an immediate rabbinic prohibition, e.g., sounding the shofar to permit prohibited actions immediately. They did not permit doing so for a more remote rabbinic prohibition, such as trimming vegetables, which is allowed only beginning late in the afternoon, several hours after the start of Yom Kippur (Rabbeinu 岣nanel).

讜砖讘讜转 拽专讜讘讛 讛转讬专讜 讜讛转谞谉 讬讜诐 讟讜讘 砖讞诇 诇讛讬讜转 注专讘 砖讘转 转讜拽注讬谉 讜诇讗 诪讘讚讬诇讬谉 诪讜爪讗讬 砖讘转 诪讘讚讬诇讬谉 讜诇讗 转讜拽注讬谉 讜讗诪讗讬 诇讬转拽注 讻讬 讛讬讻讬 讚诇讬讚注讬 讚砖专讬 讘砖讞讬讟讛 诇讗诇转专 讗诇讗 诪讞讜讜专转讗 讻讚专讘 讬讜住祝

The Gemara asks: And did they permit doing so for an immediate rabbinic prohibition? Didn鈥檛 we learn in a mishna that if a Festival occurs on Shabbat eve, one sounds the shofar to announce that Shabbat has begun, but one does not recite havdala over wine to mark the conclusion of the Festival, because the sanctity of Shabbat is greater than the sanctity of the Festival? And if a Festival occurs at the conclusion of Shabbat, one recites havdala to demarcate between the sanctity of Shabbat and the sanctity of the Festival, but one does not sound the shofar. And why does one not sound the shofar? Let them sound the shofar at the beginning of the Festival, so that people will know that slaughtering is permitted immediately on the Festival, although it was prohibited on Shabbat. Rather, it is clear that this must be explained in accordance with the opinion of Rav Yosef, who says that a rabbinic prohibition is not overridden to permit the performance of actions that were prohibited.

讗诪专 专讘讬 讝讬专讗 讗诪专 专讘 讛讜谞讗 讜讗诪专讬 诇讛 讗诪专 专讘讬 讗讘讗 讗诪专 专讘 讛讜谞讗 讬讜诐 讛讻讬驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转 讗住讜专 讘拽谞讬讘转 讬专拽 讗诪专 专讘 诪谞讗 转谞讗 诪谞讬谉 诇讬讜诐 讛讻讬驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转 砖讗住讜专 讘拽谞讬讘转 讬专拽 转诇诪讜讚 诇讜诪专 砖讘转讜谉 砖讘讜转 诇诪讗讬 讗讬诇讬诪讗 诇诪诇讗讻讛 讜讛讻转讬讘 诇讗 转注砖讛 讻诇 诪诇讗讻讛 讗诇讗 诇讗讜 讗拽谞讬讘转 讬专拽 砖诪注 诪讬谞讛

With regard to trimming vegetables on Yom Kippur, the Gemara cites that which Rabbi Zeira said that Rav Huna said, and some say Rabbi Abba said that Rav Huna said: If Yom Kippur occurs on Shabbat, trimming vegetables is prohibited. Rav Mana said: It was taught in a baraita: From where is it derived that on Yom Kippur that occurs on Shabbat trimming vegetables is prohibited? The verse states: 鈥淎 solemn rest [shabbaton], a holy Shabbat unto the Lord鈥 (Exodus 16:23), which means that there is an obligation to issue a rabbinic prohibition on this day. Issue a rabbinic prohibition for what activity? If you say this refers to prohibiting actual labor, isn鈥檛 it written explicitly: 鈥淏ut the seventh day is Shabbat for the Lord your God; you shall not perform any labor鈥 (Exodus 20:9)? Rather, does it not refer to trimming vegetables, which is prohibited on Shabbat even though it is not a full-fledged prohibited labor? The Gemara concludes: Indeed, learn from it that trimming vegetables is prohibited.

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讬讜诐 讛讻讬驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转 诪讜转专 讘拽谞讬讘转 讬专拽 诪讬转讬讘讬 诪谞讬谉 诇讬讜诐 讛讻讬驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转 砖讗住讜专 讘拽谞讬讘转 讬专拽 转诇诪讜讚 诇讜诪专 砖讘转讜谉 砖讘讜转 诇诪讗讬 讗讬诇讬诪讗 诇诪诇讗讻讛 讜讛讻转讬讘 诇讗 转注砖讛 讻诇 诪诇讗讻讛 讗诇讗 诇讗讜 讘拽谞讬讘转 讬专拽 诇讗 诇注讜诇诐 诇诪诇讗讻讛 讜诇注讘讜专 注诇讬讛 讘注砖讛 讜诇讗 转注砖讛

Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: If Yom Kippur occurs on Shabbat, trimming vegetables is permitted. The Gemara raised an objection from what we learned in the baraita cited earlier: From where is it derived that on Yom Kippur that occurs on Shabbat trimming vegetables is prohibited? The verse states: 鈥淎 solemn rest [shabbaton], a holy Shabbat unto the Lord鈥 (Exodus 16:23), which means that there is an obligation to issue a rabbinic prohibition on this day. Issue a rabbinic prohibition for what activity? If you say this refers to prohibiting actual labor, isn鈥檛 it written explicitly: 鈥淏ut the seventh day is Shabbat for the Lord your God; you shall not perform any labor鈥 (Exodus 20:9)? Rather, is it not referring to trimming vegetables, which is prohibited on Shabbat? The Gemara answers: No, that is not; rather, solemn rest actually refers to labor. It is a positive commandment to rest on Shabbat. Although the verse says explicitly: 鈥淏ut the seventh day is Shabbat for the Lord your God; you shall not perform any labor,鈥 this adds that one who performs a prohibited labor violates both a positive mitzva and a prohibition.

转谞讬讗 讻讜讜转讬讛 讚专讘讬 讬讜讞谞谉 讬讜诐 讛讻讬驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转

It was taught in a baraita in accordance with the opinion of Rabbi Yo岣nan: If Yom Kippur occurs on Shabbat,

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Shabbat 114

诪谞讬讬谉 诇砖谞讜讬 讘讙讚讬诐 诪谉 讛转讜专讛 砖谞讗诪专 讜驻砖讟 讗转 讘讙讚讬讜 讜诇讘砖 讘讙讚讬诐 讗讞专讬诐 讜转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 诇讬诪讚讱 转讜专讛 讚专讱 讗专抓 讘讙讚讬诐 砖讘讬砖诇 讘讛谉 拽讚讬专讛 诇专讘讜 讗诇 讬诪讝讜讙 讘讛谉 讻讜住 诇专讘讜

From where is it derived that changing clothes is a display of honor? As it is stated: 鈥淎nd he will remove his garments and will don other garments, and he will bring the ashes outside of the camp to a pure location鈥 (Leviticus 6:4). The school of Rabbi Yishmael taught: The Torah taught you etiquette. The clothes in which one prepared food for his master, one does not wear to pour his master wine. Since cooking makes one鈥檚 clothes dirty, he should wear fresh clothes when serving his master.

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讙谞讗讬 讛讜讗 诇转诇诪讬讚 讞讻诐 砖讬爪讗 讘诪谞注诇讬诐 讛诪讟讜诇讗讬诐 诇砖讜拽 讜讛讗 专讘讬 讗讞讗 讘专 讞谞讬谞讗 谞驻讬拽 讗诪专 专讘讬 讗讞讗 讘专讬讛 讚专讘 谞讞诪谉 讘讟诇讗讬 注诇 讙讘 讟诇讗讬

Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: It is disgraceful for a Torah scholar to go out to the marketplace in patched shoes. The Gemara asks: Didn鈥檛 Rabbi A岣 bar 岣nina go out in patched shoes? Rabbi A岣, son of Rav Na岣an, said: They only prohibited patched shoes if there is a patch upon a patch.

讜讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讻诇 转诇诪讬讚 讞讻诐 砖谞诪爪讗 专讘讘 注诇 讘讙讚讜 讞讬讬讘 诪讬转讛 砖谞讗诪专 讻诇 诪砖谞讗讬 讗讛讘讜 诪讜转 讗诇 转拽专讬 诪砖谞讗讬 讗诇讗 诪砖谞讬讗讬 专讘讬谞讗 讗诪专 专讘讚 讗讬转诪专 讜诇讗 驻诇讬讙讬 讛讗 讘讙诇讬诪讗 讛讗 讘诇讘讜砖讗

And Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: A Torah scholar on whose clothes a fat stain is found is liable to receive the death penalty, as it is stated: 鈥淎ll those who hate me love death鈥 (Proverbs 8:36), and the Sages said: Do not read: Those who hate me [mesanai]. Rather, read: Those who cause me to be hated [masniai]. Those who cause people to hate the Torah by creating the impression that those who study Torah are unclean deserve the death penalty. Ravina said: A fat stain [revav] was not stated, but rather a bloodstain [revad] was stated (Rabbeinu 岣nanel), which is a greater disgrace. The Gemara adds: They did not disagree over the halakha. Rather, the dispute is whether that which we learned concerning stains on a Torah scholar鈥檚 clothes refers to an overgarment that people wear over the rest of their clothes, while that which we learned with regard to a bloodstain refers to an undergarment, where a bloodstain is disgraceful but other types of spots are not.

讜讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 诪讗讬 讚讻转讬讘 讻讗砖专 讛诇讱 注讘讚讬 讬砖注讬讛讜 注专讜诐 讜讬讞祝 注专讜诐 讘讘讙讚讬诐 讘诇讜讗讬诐 讜讬讞祝 讘诪谞注诇讬诐 讛诪讟讜诇讗讬诐

And similarly, Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: That which is written: 鈥淎s My servant Isaiah went naked and barefoot for three years鈥 (Isaiah 20:3), is not to be understood literally. Rather, naked means that he wore tattered clothing, and barefoot means that he walked with patched shoes.

转谞谉 讛转诐 专讘讘 注诇 讛诪专讚注 讞讜爪抓 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 注讚 讻讗讬住专 讛讗讬讟诇拽讬 讜注诇 讛讘讙讚讬诐 诪爪讚 讗讞讚 讗讬谞讜 讞讜爪抓 诪砖谞讬 爪讚讚讬谉 讞讜爪抓 专讘讬 讬讛讜讚讛 讗讜诪专 诪砖讜诐 专讘讬 讬砖诪注讗诇 讗祝 诪爪讚 讗讞讚 讞讜爪抓

We learned in a mishna there: A fat stain on a donkey鈥檚 saddle interposes, i.e., if the saddle becomes impure, its immersion in a ritual bath is invalid unless the stain is removed. Rabban Shimon ben Gamliel says: A stain interposes only when it is as large as an Italian issar but not smaller. And if there were a fat stain on clothing on one side, it does not interpose, but if the stain is on both sides it interposes. Rabbi Yehuda says in the name of Rabbi Yishmael: It interposes even on one side.

讘注讗 诪讬谞讬讛 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 诪专讘讬 讞谞讬谞讗 诪专讚注转 诪爪讚 讗讞讚 讗讜 诪砖谞讬 爪讚讚讬谉 讗诪专 诇讬讛 讝讜 诇讗 砖诪注转讬 讻讬讜爪讗 讘讛 砖诪注转讬 讚转谞谉 专讘讬 讬讜住讬 讗讜诪专 砖诇 讘谞讗讬谉 诪爪讚 讗讞讚 讜砖诇 讘讜专 诪砖谞讬 爪讚讚讬谉 讜诇讗 转讛讗 诪专讚注转 讞砖讜讘讛 诪讘讙讚讜 砖诇 注诐 讛讗专抓

Rabbi Shimon ben Lakish raised a dilemma before Rabbi 岣nina: Is a stain on a saddle an interposition even if it is on just one side, or only if it is on both sides? Rabbi 岣nina said to him: That, I did not hear explicitly. However, I heard something similar to it. As we learned in that same mishna that Rabbi Yosei says: A garment belonging to builders [banna鈥檌n] is considered to have an interposition if it has a stain on one side, and that of an ignoramus, who is not meticulous, is considered to have an interposition when the stain is on both sides. And certainly a donkey鈥檚 saddle cannot be more important than the garment of an am ha鈥檃retz.

诪讗讬 讘谞讗讬谉 讗诪专 专讘讬 讬讜讞谞谉 讗诇讜 转诇诪讬讚讬 讞讻诪讬诐 砖注讜住拽讬谉 讘讘谞讬谞讜 砖诇 注讜诇诐 讻诇 讬诪讬讛谉 讜讗诪专 专讘讬 讬讜讞谞谉 讗讬讝讛讜 转诇诪讬讚 讞讻诐 砖诪讞讝讬专讬谉 诇讜 讗讘讬讚讛 讘讟讘讬注讜转 讛注讬谉 讝讛 讛诪拽驻讬讚 注诇 讞诇讜拽讜 诇讛讜驻讻讜 讜讗诪专 专讘讬 讬讜讞谞谉 讗讬讝讛讜 转诇诪讬讚 讞讻诐 砖诪诪谞讬谉 讗讜转讜 驻专谞住 注诇 讛爪讬讘讜专 讝讛 砖砖讜讗诇讬谉 讗讜转讜 讚讘专 讛诇讻讛 讘讻诇 诪拽讜诐 讜讗讜诪专 讜讗驻讬诇讜 讘诪住讻转 讻诇讛

The Gemara asks: Who are the builders mentioned here? Rabbi Yo岣nan said: These are Torah scholars, who are engaged in building the world all of their days. And with regard to this, Rabbi Yo岣nan said: Who is a Torah scholar of whom the Sages said that one must return a lost object to him based on visual identification, even if he does not provide an identifying sign for it? That is one who makes sure his upper undergarment is turned inward so that the uneven stitching is not visible. This means that he conducts himself like a Torah scholar in all his ways, even in matters of cleanliness and order (Maharsha). On a related note, the Gemara adds that which Rabbi Yo岣nan said: Who is a Torah scholar who may be appointed as a leader of the community? This is one who is asked about matters of halakha on any topic and he is able to answer, and even if he were asked about tractate Kalla, a tractate that few have mastered.

讜讗诪专 专讘讬 讬讜讞谞谉 讗讬讝讛讜 转诇诪讬讚 讞讻诐 砖讘谞讬 注讬专讜 诪爪讜讜讬谉 诇注砖讜转 诇讜 诪诇讗讻转讜 讝讛 砖诪谞讬讞 讞驻爪讜 讜注讜住拽 讘讞驻爪讬 砖诪讬诐 讜讛谞讬 诪讬诇讬 诇诪讬讟专讞 讘专讬驻转讬讛 讜讗诪专 专讘讬 讬讜讞谞谉 讗讬讝讛讜 转诇诪讬讚 讞讻诐 讻诇 砖砖讜讗诇讬谉 讗讜转讜 讛诇讻讛 讘讻诇 诪拽讜诐 讜讗讜诪专讛 诇诪讗讬 谞驻拽讗 诪讬谞讛 诇诪谞讜讬讬讛 驻专谞住 注诇 讛爪讬讘讜专 讗讬 讘讞讚讗 诪住讻转讗 讘讗转专讬讛 讗讬 讘讻讜诇讬讛 转谞讜讬讛 讘专讬砖 诪转讬讘转讗

And Rabbi Yo岣nan said: Who is the Torah scholar for whom the inhabitants of his city are commanded to perform his labor for him? This is one who sets his own matters aside and engages in matters of Heaven. It is therefore fitting for the community to support him. And that applies only to exerting themselves to provide him with his bread, as it is appropriate that they sustain him. And Rabbi Yo岣nan said: Who is included in the category of a Torah scholar? Anyone who is asked about the halakha with regard to any topic and is able to state it. And they say: What are the practical consequences of this question? It is to appoint him a leader of the community. If he is an expert in a single tractate, they appoint him as a leader in his place; if he is an expert in all of his learning, they appoint him as the head of the yeshiva.

专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讗诪专 讗诇讜 讻诇讬诐 讛讗讜诇讬讬专讬谉 讛讘讗讬谉 诪诪讚讬谞转 讛讬诐 诇诪讬诪专讗 讚讞讬讜专讬 谞讬谞讛讜 讜讛讗诪专 诇讛讜 专讘讬 讬谞讗讬 诇讘谞讬讜 讘谞讬 讗诇 转拽讘专讜谞讬 诇讗 讘讻诇讬诐 诇讘谞讬诐 讜诇讗 讘讻诇讬诐 砖讞讜专讬诐 诇讘谞讬诐 砖诪讗 诇讗 讗讝讻讛 讜讗讛讬讛 讻讞转谉 讘讬谉 讗讘诇讬诐 砖讞讜专讬诐 砖诪讗 讗讝讻讛 讜讗讛讬讛 讻讗讘诇 讘讬谉 讞转谞讬诐 讗诇讗 讘讻诇讬诐 讛讗讜诇讬讬专讬谉 讛讘讗讬谉 诪诪讚讬谞转 讛讬诐 讗诇诪讗 住讜诪拽讬 谞讬谞讛讜 诇讗 拽砖讬讗 讛讗 讘讙诇讬诪讬 讛讗 讘诇讘讜砖讬:

Rabbi Shimon ben Lakish said: These garments of the banna鈥檌n mentioned in the mishna are the clothes of the bath attendants [ulairin] that come from a country overseas, on which stains are apparent, and these men are meticulous about their cleanliness. The Gemara asks: Is that to say that these are white garments? Didn鈥檛 Rabbi Yannai say to his sons: My sons, do not bury me in white garments nor in black garments. Not in white, lest I not be acquitted in judgment, and I will be among the wicked like a groom among mourners. And not in black, lest I be acquitted in judgment, and I will be among the righteous like a mourner among grooms. Rather, bury me in the clothes of the bath attendants who come from a country overseas, which are neither black nor white. Apparently, these clothes of the bath attendants are red. The Gemara answers: This is not difficult, as a distinction can be made. When Rabbi Yannai indicates that they are red, that is referring to overgarments; the statement of Rabbi Shimon ben Lakish that indicated that they are white, that is referring to undergarments.

专讘讬 讬砖诪注讗诇 讗讜诪专 诪拽驻诇讬谉 讻讜壮: 转谞讜 专讘谞谉 注讜诇转 砖讘转 讘砖讘转讜 诇讬诪讚 注诇 讞诇讘讬 砖讘转 砖拽专讬讘讬谉 讘讬讜诐 讛讻讬驻讜专讬诐 讬讻讜诇 讗祝 砖诇 讬讜诐 讛讻驻讜专讬诐 讘砖讘转 转诇诪讜讚 诇讜诪专 讘砖讘转讜 讚讘专讬 专讘讬 讬砖诪注讗诇

We learned in the mishna that Rabbi Yishmael says: One may fold clothes and make beds on Yom Kippur for Shabbat if Yom Kippur occurs on Friday, and the fats of the sacrifices that were brought on Shabbat were offered on Yom Kippur that occurs on Sunday. The verse 鈥淭he burnt-offering of Shabbat on its Shabbat, besides the daily offering and its libation鈥 (Numbers 28:10) taught, with regard to the fats of Shabbat, that they are offered on Yom Kippur, because Yom Kippur is also called Shabbat, and the verse indicates that the Shabbat offering is offered on another Shabbat. I might have thought even the fats from Yom Kippur offerings could be sacrificed on Shabbat; therefore, the verse states 鈥渙n its Shabbat鈥 to specify that it is not so; this is the statement of Rabbi Yishmael.

专讘讬 注拽讬讘讗 讗讜诪专 注讜诇转 砖讘转 讘砖讘转讜 诇讬诪讚 注诇 讞诇讘讬 砖讘转 砖拽专讘讬诐 讘讬讜诐 讟讜讘 讬讻讜诇 讗祝 讘讬讜诐 讛讻讬驻讜专讬诐 转诇诪讜讚 诇讜诪专 讘砖讘转讜

Rabbi Akiva says that when the verse says: 鈥淭he burnt-offering of Shabbat on its Shabbat,鈥 it teaches that the fats of Shabbat are offered on a Festival that occurs on the following day. I might have thought that they could even be offered on Yom Kippur that occurred on the day after Shabbat. Therefore, the verse states 鈥渙n its Shabbat鈥 and not on another one.

讻砖转诪爪讗 诇讜诪专 诇讚讘专讬 专讘讬 讬砖诪注讗诇 谞讚专讬诐 讜谞讚讘讜转 拽专讬讘讬谉 讘讬讜诐 讟讜讘 讜讻讬 讗讬爪讟专讬讱 拽专讗 诇讬讜诐 讛讻讬驻讜专讬诐 诇讚讘专讬 专讘讬 注拽讬讘讗 谞讚专讬诐 讜谞讚讘讜转 讗讬谉 拽专讘讬谉 讘讬讜诐 讟讜讘 讜讻讬 讗讬爪讟专讬讱 拽专讗 诇诪讬砖专讗 讘讬讜诐 讟讜讘 讗诪专 专讘讬 讝讬专讗

When you analyze the matter you will find that you can say that, in accordance with the statement of Rabbi Yishmael, vows and free-will offerings are offered on a Festival. If sacrifices that fulfill vows can be postponed to a weekday but are nevertheless brought on a Festival, certainly fats from Shabbat can be offered on a Festival that follows it. And the verse is needed to permit offering Shabbat fats on Yom Kippur that follows it. However, according to Rabbi Akiva vows and free-will offerings are not brought on a Festival, and therefore the verse is needed to permit sacrificing the fats from Shabbat on a Festival that follows it, but on Yom Kippur it is prohibited. Rabbi Zeira said:

讻讬 讛讜讬谞讗 讘讘讘诇 讛讜讛 讗诪专讬 讛讗 讚转谞讬讗 讬讜诐 讛讻讬驻讜专讬诐 砖讞诇 诇讛讬讜转 注专讘 砖讘转 诇讗 讛讬讜 转讜拽注讬谉 讜讘诪讜爪讗讬 砖讘转 诇讗 讛讬讜 诪讘讚讬诇讬谉 讚讘专讬 讛讻诇 讛讬讗 讻讬 住诇讬拽谞讗 诇讛转诐 讗砖讻讞讬转讬讛 诇讬讛讜讚讛 讘专讬讛 讚专讘讬 砖诪注讜谉 讘谉 驻讝讬 讚讬转讬讘 讜拽讗诪专 专讘讬 注拽讬讘讗 讛讬讗 讚讗讬 专讘讬 讬砖诪注讗诇 讻讬讜谉 讚讗诪专 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 诇讬转拽注 讻讬 讛讬讻讬 讚诇讬讛讜讬 讬讚注讬 讚讞诇讘讬 砖讘转 拽专讬讘讬谉 讘讬讜诐 讛讻讬驻讜专讬诐 讜讗诪讬谞讗 诇讬讛 讗谞讗 讻讛谞讬诐 讝专讬讝讬谉 讛谉

When I was in Babylonia, I said with regard to that which was taught in a baraita: If Yom Kippur occurred on Shabbat eve, they would not sound the shofar as they did every Friday to herald the start of Shabbat; and if Yom Kippur occurred at the conclusion of Shabbat, they would not recite havdala to mark the end of the sanctity of Shabbat and the start of the sanctity of Yom Kippur, is a statement accepted by all. When I went to Eretz Yisrael, I found Yehuda, son of Rabbi Shimon ben Pazi, who sat and said: This baraita is in accordance with the opinion of Rabbi Akiva, as it equates the sanctity of Yom Kippur with that of Shabbat. As, if you say that it is in accordance with the opinion of Rabbi Yishmael, then, since Rabbi Yishmael said that fats from Shabbat are offered on Yom Kippur, let them sound the shofar so that the priests will know that the fats from Shabbat are offered on Yom Kippur and they may begin offering them (Rav Hai Gaon). And I said to him: You cannot prove this from here, because priests are vigilant and can be trusted to know this on their own, and there is no need to sound the shofar.

讗诪专 诇讬讛 诪专 拽砖讬砖讗 讘专讬讛 讚专讘 讞住讚讗 诇专讘 讗砖讬 诪讬 讗诪专讬谞谉 讻讛谞讬诐 讝专讬讝讬谉 讛谉 讜讛转谞谉 砖诇砖 诇讛讘讟讬诇 讗转 讛注诐 诪诪诇讗讻讛 砖诇砖 诇讛讘讚讬诇 讘讬谉 拽讜讚砖 诇讞讜诇 讻讚讗诪专 讗讘讬讬 诇砖讗专 注诪讗 讚讘讬专讜砖诇讬诐 讛讻讗 谞诪讬 诇砖讗专 注诪讗 讚讘讬专讜砖诇讬诐

Mar Kashisha, the son of Rav 岣sda, said to Rav Ashi: Do we say that priests are vigilant in that regard? Didn鈥檛 we learn in a mishna that three blasts were sounded in the Temple on Friday to stop the people from work, and three more were sounded to demarcate between sacred and profane? Apparently, even priests required the blasts to alert them to the beginning and end of Shabbat. The Gemara answers: As Abaye said in a different context, that certain matters were undertaken for the rest of the people in Jerusalem, so too here, these blasts were sounded for the rest of the people in Jerusalem and not for the priests.

讜诇讬转拽注 讻讬 讛讬讻讬 讚诇讬讚注讬 讚砖专讬 讘拽谞讬讘转 讬专拽 诪谉 讛诪谞讞讛 讜诇诪注诇讛 讗诪专 专讘 讬讜住祝 诇驻讬 砖讗讬谉 讚讜讞讬谉 砖讘讜转 诇讛转讬专

The Gemara asks: In any event, Let them sound the shofar so that they will know that trimming the vegetables, i.e., removing the leaf heads from vegetables in preparation for cutting them, is permitted from the late afternoon and onward. On Yom Kippur, it is permitted, starting at a certain point of the day, to prepare vegetables for the meal following the fast. However, this is not permitted on Shabbat, when it is prohibited to perform any action in preparation for the weekdays after Shabbat. Rav Yosef said: This is because a rabbinic prohibition [shevut] is not overridden in order to permit another action. Although sounding the shofar is not prohibited by Torah law on Shabbat, it is prohibited by rabbinic law on Shabbat and Yom Kippur, and this prohibition is not overridden to permit another action.

讜专讘 砖讬砖讗 讘专讬讛 讚专讘 讗讬讚讬 讗诪专 砖讘讜转 拽专讜讘讛 讛转讬专讜 砖讘讜转 专讞讜拽讛 诇讗 讛转讬专讜

And Rav Sheisha, son of Rav Idi, said: The Sages permitted doing so for an immediate rabbinic prohibition, e.g., sounding the shofar to permit prohibited actions immediately. They did not permit doing so for a more remote rabbinic prohibition, such as trimming vegetables, which is allowed only beginning late in the afternoon, several hours after the start of Yom Kippur (Rabbeinu 岣nanel).

讜砖讘讜转 拽专讜讘讛 讛转讬专讜 讜讛转谞谉 讬讜诐 讟讜讘 砖讞诇 诇讛讬讜转 注专讘 砖讘转 转讜拽注讬谉 讜诇讗 诪讘讚讬诇讬谉 诪讜爪讗讬 砖讘转 诪讘讚讬诇讬谉 讜诇讗 转讜拽注讬谉 讜讗诪讗讬 诇讬转拽注 讻讬 讛讬讻讬 讚诇讬讚注讬 讚砖专讬 讘砖讞讬讟讛 诇讗诇转专 讗诇讗 诪讞讜讜专转讗 讻讚专讘 讬讜住祝

The Gemara asks: And did they permit doing so for an immediate rabbinic prohibition? Didn鈥檛 we learn in a mishna that if a Festival occurs on Shabbat eve, one sounds the shofar to announce that Shabbat has begun, but one does not recite havdala over wine to mark the conclusion of the Festival, because the sanctity of Shabbat is greater than the sanctity of the Festival? And if a Festival occurs at the conclusion of Shabbat, one recites havdala to demarcate between the sanctity of Shabbat and the sanctity of the Festival, but one does not sound the shofar. And why does one not sound the shofar? Let them sound the shofar at the beginning of the Festival, so that people will know that slaughtering is permitted immediately on the Festival, although it was prohibited on Shabbat. Rather, it is clear that this must be explained in accordance with the opinion of Rav Yosef, who says that a rabbinic prohibition is not overridden to permit the performance of actions that were prohibited.

讗诪专 专讘讬 讝讬专讗 讗诪专 专讘 讛讜谞讗 讜讗诪专讬 诇讛 讗诪专 专讘讬 讗讘讗 讗诪专 专讘 讛讜谞讗 讬讜诐 讛讻讬驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转 讗住讜专 讘拽谞讬讘转 讬专拽 讗诪专 专讘 诪谞讗 转谞讗 诪谞讬谉 诇讬讜诐 讛讻讬驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转 砖讗住讜专 讘拽谞讬讘转 讬专拽 转诇诪讜讚 诇讜诪专 砖讘转讜谉 砖讘讜转 诇诪讗讬 讗讬诇讬诪讗 诇诪诇讗讻讛 讜讛讻转讬讘 诇讗 转注砖讛 讻诇 诪诇讗讻讛 讗诇讗 诇讗讜 讗拽谞讬讘转 讬专拽 砖诪注 诪讬谞讛

With regard to trimming vegetables on Yom Kippur, the Gemara cites that which Rabbi Zeira said that Rav Huna said, and some say Rabbi Abba said that Rav Huna said: If Yom Kippur occurs on Shabbat, trimming vegetables is prohibited. Rav Mana said: It was taught in a baraita: From where is it derived that on Yom Kippur that occurs on Shabbat trimming vegetables is prohibited? The verse states: 鈥淎 solemn rest [shabbaton], a holy Shabbat unto the Lord鈥 (Exodus 16:23), which means that there is an obligation to issue a rabbinic prohibition on this day. Issue a rabbinic prohibition for what activity? If you say this refers to prohibiting actual labor, isn鈥檛 it written explicitly: 鈥淏ut the seventh day is Shabbat for the Lord your God; you shall not perform any labor鈥 (Exodus 20:9)? Rather, does it not refer to trimming vegetables, which is prohibited on Shabbat even though it is not a full-fledged prohibited labor? The Gemara concludes: Indeed, learn from it that trimming vegetables is prohibited.

讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讬讜诐 讛讻讬驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转 诪讜转专 讘拽谞讬讘转 讬专拽 诪讬转讬讘讬 诪谞讬谉 诇讬讜诐 讛讻讬驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转 砖讗住讜专 讘拽谞讬讘转 讬专拽 转诇诪讜讚 诇讜诪专 砖讘转讜谉 砖讘讜转 诇诪讗讬 讗讬诇讬诪讗 诇诪诇讗讻讛 讜讛讻转讬讘 诇讗 转注砖讛 讻诇 诪诇讗讻讛 讗诇讗 诇讗讜 讘拽谞讬讘转 讬专拽 诇讗 诇注讜诇诐 诇诪诇讗讻讛 讜诇注讘讜专 注诇讬讛 讘注砖讛 讜诇讗 转注砖讛

Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: If Yom Kippur occurs on Shabbat, trimming vegetables is permitted. The Gemara raised an objection from what we learned in the baraita cited earlier: From where is it derived that on Yom Kippur that occurs on Shabbat trimming vegetables is prohibited? The verse states: 鈥淎 solemn rest [shabbaton], a holy Shabbat unto the Lord鈥 (Exodus 16:23), which means that there is an obligation to issue a rabbinic prohibition on this day. Issue a rabbinic prohibition for what activity? If you say this refers to prohibiting actual labor, isn鈥檛 it written explicitly: 鈥淏ut the seventh day is Shabbat for the Lord your God; you shall not perform any labor鈥 (Exodus 20:9)? Rather, is it not referring to trimming vegetables, which is prohibited on Shabbat? The Gemara answers: No, that is not; rather, solemn rest actually refers to labor. It is a positive commandment to rest on Shabbat. Although the verse says explicitly: 鈥淏ut the seventh day is Shabbat for the Lord your God; you shall not perform any labor,鈥 this adds that one who performs a prohibited labor violates both a positive mitzva and a prohibition.

转谞讬讗 讻讜讜转讬讛 讚专讘讬 讬讜讞谞谉 讬讜诐 讛讻讬驻讜专讬诐 砖讞诇 诇讛讬讜转 讘砖讘转

It was taught in a baraita in accordance with the opinion of Rabbi Yo岣nan: If Yom Kippur occurs on Shabbat,

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