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Today's Daf Yomi

July 2, 2020 | 讬壮 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 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 118

Today’s daf is sponsored by Emma Rinberg in memory of her beloved and much missed father Dr. Eric Glick, Yitzchak Nisan ben Yaacov z”l on his 30th yahrzeit and by Barbara Ashkenas in memory of her dear parents Edward and Evelyn Weinberger z”l who together taught her the beauty of learning Torah performing acts of kindness and giving Tzdakah. And in memory of Dr. Sandra Shimoff who devoted her life to Torah and Talmud study sponsored by her daughter and son in law Sharonna and Ozer Shuster and her grandchildren, Bentzi and Shiffy Shuster.

How many meals does one need to eat on Shabbat- three or four? The gemara grapples with the different approaches in light of different tannaitic sources. The gemara brings several statements to encourage people to keep the mitzva of eating three meals on Shabbat by promising rewards in this world or in the future. Why was all this necessary? There are rabbis that mention mitzvot they are keeping or customs that they do in a way that stands out from others who are either not keeping these laws or not as meticulously.

诪爪讬诇讬谉 诪讝讜谉 砖诇砖 住注讜讚讜转 诪讗讬 诇讗讜 讚诇讗 讗讻诇 诇讗 讚讗讻诇 砖讞专讬转 诪爪讬诇讬谉 诪讝讜谉 砖转讬 住注讜讚讜转 诪讗讬 诇讗讜 讚诇讗 讗讻诇 诇讗 讚讗讻诇 讘诪谞讞讛 诪爪讬诇讬谉 诪讝讜谉 住注讜讚讛 讗讞转 诪讗讬 诇讗讜 讚诇讗 讗讻诇 诇讗 讚讗讻诇

one rescues food for three meals. What, is this not referring to a situation where he has not yet eaten any meals? Apparently, one is obligated to eat only three meals on Shabbat. The Gemara rejects this: No, it is referring to a situation where one already ate one meal. Three meals still remain, in accordance with the opinion of Rabbi 岣dka, who requires four meals. The Gemara challenges this from the continuation of the mishna: If a fire ignited in the morning, one may only rescue food for two meals. What, is it not referring to a situation where one has not yet eaten one鈥檚 morning meal and the obligation is to eat only three meals, one at night and two during the day? The Gemara rejects this: No, it is referring to a situation where one has already eaten the morning meal. The Gemara challenges this from the continuation of the mishna: If a fire ignited in the afternoon, one may rescue food for one meal. What, is it not referring to a situation where one has not yet eaten the afternoon meal and the obligation is to eat only three meals? The Gemara rejects this: No, it is referring to a situation where one has already eaten.

讜讛讗 诪讚拽转谞讬 住讬驻讗 专讘讬 讬讜住讬 讗讜诪专 诇注讜诇诐 诪爪讬诇讬谉 诪讝讜谉 砖诇砖 住注讜讚讜转 诪讻诇诇 讚转谞讗 拽诪讗 砖诇砖 住讘讬专讗 诇讬讛 讗诇讗 诪讞讜讜专转讗 诪转谞讬转讬谉 讚诇讗 讻专讘讬 讞讬讚拽讗

The Gemara challenges this: From the fact that it is taught in the latter clause of the mishna: Rabbi Yosei says: One may always rescue food for three meals, by inference, even the first tanna holds that the obligation is to eat three meals, as there is no dispute with regard to the number of meals on Shabbat. Rather, it is clear that the mishna is not in accordance with the opinion of Rabbi 岣dka. According to the tanna鈥檌m in the mishna, one is obligated to eat three meals on Shabbat.

讜讛讗 讚转谞谉 诪讬 砖讬砖 诇讜 诪讝讜谉 砖转讬 住注讜讚讜转 诇讗 讬讟讜诇 诪谉 讛转诪讞讜讬 诪讝讜谉 讗专讘注 注砖专讛 诇讗 讬讟讜诇 诪谉 讛拽讜驻讛 诪谞讬 诇讗 专讘谞谉 讜诇讗 专讘讬 讞讬讚拽讗 讗讬 专讘谞谉 讞诪住专讬 讛讜讬讬谉 讗讬 专讘讬 讞讬讚拽讗 砖讬转 住专讬 讛讜讬讬谉 诇注讜诇诐 专讘谞谉 讚讗诪专讬谞谉 诇讬讛 诪讗讬 讚讘注讬转 诇诪讬讻诇 讘讗驻讜拽讬 砖讘转讗 讗讻诇讬讛 讘砖讘转讗

And that which we learned in another mishna: One who has sufficient food for two meals in his possession may not take food from the charity plate that is distributed to the poor. He is not considered needy and would be taking food at the expense of people who are worse off than he. And one who has food for fourteen meals, enough meals for an entire week, may not take money from the charity fund. The Gemara asks: In accordance with whose opinion is this mishna? Apparently, it is neither in accordance with the opinion of the Rabbis nor in accordance with the opinion of Rabbi 岣dka. If it were in accordance with the opinion of the Rabbis, they maintain that they are fifteen meals that are eaten in a week, two each day, evening and morning, and three on Shabbat. If it were in accordance with the opinion of Rabbi 岣dka, they are sixteen meals that are eaten in a week, twelve during the six days of the week and four on Shabbat. The Gemara rejects this: Actually, the mishna is in accordance with the opinion of the Rabbis, but we say to him: That which you want to eat at the conclusion of Shabbat, Saturday night, eat it as the third meal on Shabbat.

诇讬诪讗 专讘谞谉 讛讬讗 讜诇讗 专讘讬 讞讬讚拽讗 讗驻讬诇讜 转讬诪讗 专讘讬 讞讬讚拽讗 讚讗诪专讬谞谉 诇讬讛 诪讗讬 讚讘注讬转 诇诪讬讻诇 讘诪注诇讬 砖讘转讗 讗讻诇讬讛 诇讗讜专转讗 讜讻讜诇讬 讬讜诪讗 讚诪注诇讬 砖讘转讗 讘转注谞讬转讗 诪讜转讘讬谞谉 诇讬讛 讗诇讗 讛讗 诪谞讬 专讘讬 注拽讬讘讗 讛讬讗 讚讗诪专 注砖讛 砖讘转讱 讞讜诇 讜讗诇 转爪讟专讱 诇讘专讬讜转

The Gemara asks: Let us say that this mishna is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi 岣dka. The Gemara rejects that approach: Even if you say that it is in accordance with the opinion of Rabbi 岣dka, the mishna can be understood, as we can say to him: That which you want to eat on Shabbat eve, Friday afternoon, eat at night on Shabbat instead. The Gemara asks: And do we have a person sit and fast all day on Shabbat eve? According to this suggestion, he would not eat at all on Friday. Rather, we must say: In accordance with whose opinion is this mishna? It is in accordance with the opinion of Rabbi Akiva, who said: Make your Shabbat like a weekday and do not be beholden to other beings. It is preferable to eat two meals on Shabbat as he does during the week if he can thereby avoid taking charity.

讜讛讗 讚转谞谉 讗讬谉 驻讜讞转讬谉 诇注谞讬 讛注讜讘专 诪诪拽讜诐 诇诪拽讜诐 诪讻讻专 讘驻讜谞讚讬讜谉 诪讗专讘注 住讗讬谉 讘住诇注 诇谉 谞讜转谞讬谉 诇讜 驻专谞住转 诇讬谞讛 讜讗诐 砖讘转 谞讜转谞讬谉 诇讜 诪讝讜谉 砖诇砖 住注讜讚讜转 诇讬诪讗 专讘谞谉 讛讬讗 讜诇讗 专讘讬 讞讬讚拽讗 诇注讜诇诐 专讘讬 讞讬讚拽讗 讻讙讜谉 讚讗讬讻讗 住注讜讚讛 讘讛讚讬讛 讚讗诪专讬谞谉 诇讬讛 讛讗 讚讗讬讻讗 讘讛讚讱 讗讻诇讬讛 讜讻讬 讗讝讬诇 讘专讬拽谉 讗讝讬诇 讚诪诇讜讜讬谞谉 诇讬讛 住注讜讚讛 讘讛讚讬讛 诪讗讬 驻专谞住转 诇讬谞讛 讗诪专 专讘 驻驻讗 驻讜专讬讗 讜讘讬 住讚讬讗:

And that which we learned in another mishna: One gives no less charity to a poor person who is traveling from place to place than a loaf worth a pundeyon, one forty-eighth of a sela, when the standard price of grain is four se鈥檃 for a sela. If he sleeps there, one gives him money for sleeping; and if he spends Shabbat in that city, one gives him food for three meals. Let us say that is in accordance with the opinion of the Rabbis and not the opinion of Rabbi 岣dka. The Gemara rejects this: Actually, it is in accordance with the opinion of Rabbi 岣dka. When it says that if the poor traveler spends Shabbat there one gives him food for three meals, it is referring to a case where there is one meal that he brought with him, for we say to him: This meal that you have with you, eat it. The Gemara is surprised at this: And when he goes, does he go empty-handed, with no food. The Gemara answers: We provide him a meal to accompany him when he leaves. The Gemara asks: What is the meaning of money for sleeping? Rav Pappa said: It means that one provides his sleeping needs, i.e., a bed and cushions.

转谞讜 专讘谞谉 拽注专讜转 砖讗讻诇 讘讛谉 注专讘讬转 诪讚讬讞谉 诇讗讻讜诇 讘讛谉 砖讞专讬转 砖讞专讬转 诪讚讬讞谉 诇讗讻讜诇 讘讛谉 讘爪讛专讬诐 讘爪讛专讬诐 诪讚讬讞谉 诇讗讻讜诇 讘讛谉 讘诪谞讞讛 诪谉 讛诪谞讞讛 讜讗讬诇讱 砖讜讘 讗讬谞讜 诪讚讬讞 讗讘诇 讻讜住讜转 讜拽讬转讜谞讬讜转 讜爪诇讜讞讬讜转 诪讚讬讞 讜讛讜诇讱 讻诇 讛讬讜诐 讻讜诇讜 诇驻讬 砖讗讬谉 拽讘注 诇砖转讬讛

The Sages taught in a baraita: With regard to bowls from which one ate in the evening on Shabbat, he may rinse them in order to eat from them in the morning. Bowls from which one ate in the morning, he may rinse them to eat from them in the afternoon. Bowls from which one ate in the afternoon, he may rinse them to eat from them in the afternoon. However, from the afternoon onward, one may no longer rinse them because there is no further need for these bowls on Shabbat, and it is prohibited to make preparations on Shabbat for a weekday. However, with regard to cups, and ladles, and flasks, which are vessels used for drinking, one rinses them all day long because there is no fixed time for drinking, and one does not know when he will drink again.

讗诪专 专讘讬 砖诪注讜谉 讘谉 驻讝讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪砖讜诐 讘专 拽驻专讗 讻诇 讛诪拽讬讬诐 砖诇砖 住注讜讚讜转 讘砖讘转 谞讬爪讜诇 诪砖诇砖 驻讜专注谞讬讜转 诪讞讘诇讜 砖诇 诪砖讬讞 讜诪讚讬谞讛 砖诇 讙讬讛谞诐 讜诪诪诇讞诪转 讙讜讙 讜诪讙讜讙 诪讞讘诇讜 砖诇 诪砖讬讞 讻转讬讘 讛讻讗 讬讜诐 讜讻转讬讘 讛转诐 讛谞讛 讗谞讻讬 砖讜诇讞 诇讻诐 讗转 讗诇讬讛 讛谞讘讬讗 诇驻谞讬 讘讜讗 讬讜诐 讜讙讜壮 诪讚讬谞讛 砖诇 讙讬讛谞诐 讻转讬讘 讛讻讗 讬讜诐 讜讻转讬讘 讛转诐 讬讜诐 注讘专讛 讛讬讜诐 讛讛讜讗 诪诪诇讞诪转 讙讜讙 讜诪讙讜讙 讻转讬讘 讛讻讗 讬讜诐 讜讻转讬讘 讛转诐 讘讬讜诐 讘讗 讙讜讙

Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of bar Kappara: Anyone who fulfills the obligation to eat three meals on Shabbat is rescued from three punishments: From the pangs of the Messiah, i.e., the suffering that precedes the advent of Messiah, and from the judgment of Gehenna, and from the war of Gog and Magog. The Gemara derives that one is rescued from the pangs of Messiah by means of a verbal analogy. It is written here, with regard to Shabbat, day: 鈥淓at it today鈥 (Exodus 16:25). And it is written there, with regard to Messiah, day: 鈥淏ehold, I am sending you Elijah the prophet before the coming of the great and awesome day of God鈥 (Malachi 3:23). The Gemara derives that one is rescued from the judgment of Gehenna by means of a verbal analogy. It is written here, with regard to Shabbat, day, as cited above. And it is written there, day: 鈥淭hat day will be a day of wrath, a day of trouble and distress, a day of destruction and desolation, a day of darkness and blackness, a day of cloud and thick fog鈥 (Zephaniah 1:15), which is interpreted as referring to the punishment of Gehenna. The Gemara derives that one is rescued from the war of Gog and Magog by means of a verbal analogy. It is written here, with regard to Shabbat, day. And it is written there, with regard to the War of Gog and Magog, day: 鈥淎nd it shall be on that day, on the day that Gog arrives on the land of Israel鈥 (Ezekiel 38:18).

讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 讬讜住讬 讻诇 讛诪注谞讙 讗转 讛砖讘转 谞讜转谞讬谉 诇讜 谞讞诇讛 讘诇讬 诪爪专讬诐 砖谞讗诪专 讗讝 转转注谞讙 注诇 讛壮 讜讛专讻讘转讬讱 注诇 讘诪转讬 讗专抓 讜讛讗讻诇转讬讱

Rabbi Yo岣nan said in the name of Rabbi Yosei: With regard to anyone who delights in the Shabbat, God gives him a boundless portion, i.e., a very large reward, as it is stated: 鈥淚f you keep your feet from violating Shabbat, from pursuing your affairs on My holy day, and you call Shabbat a delight, the Lord鈥檚 holy day honored, and you honor it by not going your own way, or attending to your own matters or speaking idle words. Then you shall delight in the Lord and I will cause you to ride on the heights of the world, and to feast

谞讞诇转 讬注拽讘 讗讘讬讱 讜讙讜壮 诇讗 讻讗讘专讛诐 砖讻转讜讘 讘讜 拽讜诐 讛转讛诇讱 讘讗专抓 诇讗专讻讛 讜讙讜壮 讜诇讗 讻讬爪讞拽 砖讻转讜讘 讘讜 讻讬 诇讱 讜诇讝专注讱 讗转谉 讗转 讻诇 讛讗专爪讜转 讛讗诇 讗诇讗 讻讬注拽讘 砖讻转讜讘 讘讜 讜驻专爪转 讬诪讛 讜拽讚诪讛 讜爪驻讜谞讛 讜谞讙讘讛

on the inheritance of Jacob your father, as the mouth of God has spoken鈥 (Isaiah 58:13鈥14). The reward for delighting in Shabbat is specifically the portion of Jacob. Not that of Abraham, about whom it is written, 鈥淩ise, walk through the land through its length and its width because I have given it to you鈥 (Genesis 13:17), i.e., only this land alone in its borders. And not that of Isaac, about whom it is written, 鈥淒well in this land and I will be with you and I will bless you because I will give all of these lands to you and your offspring鈥 (Genesis 26:3), meaning these lands and no others. Rather, that of Jacob, about whom it is written, 鈥淎nd your offspring will be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south, and all of the families of the land will be blessed through you and your offspring鈥 (Genesis 28:14). There are no boundaries for Jacob鈥檚 portion.

专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 谞讬爪讜诇 诪砖注讘讜讚 讙诇讬讜转 讻转讬讘 讛讻讗 讜讛专讻讘转讬讱 注诇 讘诪转讬 讗专抓 讜讻转讬讘 讛转诐 讜讗转讛 注诇 讘诪讜转讬诪讜 转讚专讜讱 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讻诇 讛诪注谞讙 讗转 讛砖讘转 谞讜转谞讬谉 诇讜 诪砖讗诇讜转 诇讘讜 砖谞讗诪专 讜讛转注谞讙 注诇 讛壮 讜讬转谉 诇讱 诪砖讗诇讜转 诇讘讱 注讜谞讙 讝讛 讗讬谞讬 讬讜讚注 诪讛讜 讻砖讛讜讗 讗讜诪专 讜拽专讗转 诇砖讘转 注讜谞讙 讛讜讬 讗讜诪专 讝讛 注讜谞讙 砖讘转 讘诪讛 诪注谞讙讜 专讘 讬讛讜讚讛 讘专讬讛 讚专讘 砖诪讜讗诇 讘专 砖讬诇转 诪砖诪讬讛 讚专讘 讗诪专 讘转讘砖讬诇 砖诇 转专讚讬谉 讜讚讙讬诐 讙讚讜诇讬诐 讜专讗砖讬 砖讜诪讬谉 专讘 讞讬讬讗 讘专 讗砖讬 讗诪专 专讘 讗驻讬诇讜 讚讘专 诪讜注讟 讜诇讻讘讜讚 砖讘转 注砖讗讜 讛专讬 讝讛 注讜谞讙 诪讗讬 讛讬讗 讗诪专 专讘 驻驻讗 讻住讗 讚讛专住谞讗

Rav Na岣an bar Yitz岣k said: One who delights in Shabbat is rescued from the oppression of exile. He derives it by means of a verbal analogy. It is written here, with regard to Shabbat: 鈥淎nd I will cause you to ride on the heights [bamotei] of the world鈥 (Isaiah 58:14), and it is written there: 鈥淵ou are fortunate Israel, who is like you? A nation redeemed by God, the shield that aids you and the sword of your triumph. Your enemies will try to defeat you and you will trample their high places [bamoteimo]鈥 (Deuteronomy 33:29). Rav Yehuda said that Rav said: With regard to anyone who delights in the Shabbat, God grants him his heart鈥檚 desires, as it is stated: 鈥淎nd you shall delight in God and He will grant you your heart鈥檚 desires鈥 (Psalms 37:4). This delight in God, which is mentioned in the verse, I do not know what it is. When it says: 鈥淎nd you shall call the Shabbat delight,鈥 one must say: It is the delight of Shabbat. The Gemara asks: With what does one delight in the day of Shabbat? Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: With a dish of beets, and large fish, and heads of garlic. Rav 岣yya bar Ashi said that Rav said: Even with regard to a small item and one prepared it in deference to Shabbat, it is a delight. The Gemara asks: What is the small item mentioned? Rav Pappa said: Small fried fish.

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 讛诪砖诪专 砖讘转 讻讛诇讻转讜 讗驻讬诇讜 注讜讘讚 注讘讜讚讛 讝专讛 [讻讚讜专] 讗谞讜砖 诪讜讞诇讬谉 诇讜 砖谞讗诪专 讗砖专讬 讗谞讜砖 讬注砖讛 讝讗转 讜讙讜壮 诪讞诇诇讜 讗诇 转拽专讬 诪讞诇诇讜 讗诇讗 诪讞讜诇 诇讜

Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: With regard to anyone who observes Shabbat in accordance with its halakhot, even if he worships idolatry as in the generation of Enosh, God forgives him his sins, as it is stated: 鈥淔ortunate is the man [enosh] who does this and the person who holds strong to it, one who guards the Shabbat from desecrating it [me岣llelo], and guards his hand from doing any evil鈥 (Isaiah 56:2). Do not read it as: From desecrating it [me岣llelo], but rather: He is forgiven [ma岣l lo]. With regard to the generation of Enosh it is written: 鈥淎nd to Seth, to him also there was born a son; and he called his name Enosh. Then they began [hu岣l] to call upon the Name of God鈥 (Genesis 4:26), meaning to desecrate [le岣llel] His name.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗诇诪诇讬 砖诪专讜 讬砖专讗诇 砖讘转 专讗砖讜谞讛 诇讗 砖诇讟讛 讘讛谉 讗讜诪讛 讜诇砖讜谉 砖谞讗诪专 讜讬讛讬 讘讬讜诐 讛砖讘讬注讬 讬爪讗讜 诪谉 讛注诐 诇诇拽讜讟 讜讻转讬讘 讘转专讬讛 讜讬讘讗 注诪诇拽 讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讗诇诪诇讬 诪砖诪专讬谉 讬砖专讗诇 砖转讬 砖讘转讜转 讻讛诇讻转谉 诪讬讚 谞讙讗诇讬诐 砖谞讗诪专 讻讛 讗诪专 讛壮 诇住专讬住讬诐 讗砖专 讬砖诪专讜 讗转 砖讘转讜转讬 讜讻转讬讘 讘转专讬讛 讜讛讘讬讗讜转讬诐 讗诇 讛专 拽讚砖讬 讜讙讜壮

Rav Yehuda said that Rav said: Had the Jewish people properly observed the first Shabbat that was commanded them, no nation or tongue would have ever ruled them, as it is stated: 鈥淎nd it happened on the seventh day, some people went out from the nation to collect and they did not find鈥 (Exodus 16:27). And it is written after they went out to collect manna: 鈥淎nd Amalek came and fought with Israel in Refidim鈥 (Exodus 17:8). Rabbi Yo岣nan said in the name of Rabbi Shimon ben Yo岣i: If only the Jewish people would keep two Shabbatot in accordance with their halakhot, they would be immediately redeemed, as it is stated: 鈥淪o said God to the eunuchs who will keep My Shabbatot鈥 (Isaiah 56:4), and it is written after that: 鈥淎nd I will bring them to My holy mountain and will let them rejoice in My house of prayer鈥 (Isaiah 56:7).

讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪讗讜讻诇讬 砖诇砖 住注讜讚讜转 讘砖讘转 讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪讙讜诪专讬 讛诇诇 讘讻诇 讬讜诐 讗讬谞讬 讜讛讗诪专 诪专 讛拽讜专讗 讛诇诇 讘讻诇 讬讜诐 讛专讬 讝讛 诪讞专祝 讜诪讙讚祝 讻讬 拽讗诪专讬谞谉 讘驻住讜拽讬 讚讝诪专讗

Rabbi Yosei said: May my portion be among those who eat three meals on Shabbat. Apropos this statement of Rabbi Yosei, the Gemara cites additional declarations. Rabbi Yosei said: May my portion be among those who complete hallel every day. The Gemara is surprised at this: Is that so? Didn鈥檛 the Master say: One who reads hallel every day is tantamount to one who curses and blasphemes God. He displays contempt for hallel by not reserving it for days on which miracles occurred. The Gemara answers: When we say this statement of Rabbi Yosei, we are referring to the verses of praise [pesukei dezimra], recited during the morning service, not to hallel (Psalms 113鈥118) recited on special days.

讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪诪转驻诇诇讬诐 注诐 讚诪讚讜诪讬 讞诪讛 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 诪爪讜讛 诇讛转驻诇诇 注诐 讚诪讚讜诪讬 讞诪讛 讗诪专 专讘讬 讝讬专讗 诪讗讬 拽专讗 讬讬专讗讜讱 注诐 砖诪砖 讜诇驻谞讬 讬专讞 讚讜专 讚讜专讬诐

And furthermore, Rabbi Yosei said: May my portion be among those who pray the morning and afternoon prayers with the reddening of the sun, i.e., the morning prayer at sunrise and the afternoon prayer adjacent to nightfall. Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: It is a mitzva to pray with the reddening of the sun. Rabbi Zeira said: What verse alludes to this? 鈥淭hey will fear You with the sun and before the moon, generation upon generation鈥 (Psalms 72:5). Fear of God, prayer, should be with the sun and before the moon.

讜讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪诪转讬 讘讞讜诇讬 诪注讬讬诐 讚讗诪专 诪专 专讜讘谉 砖诇 爪讚讬拽讬诐 诪转讬诐 讘讞讜诇讬 诪注讬讬诐 讜讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪诪转讬 讘讚专讱 诪爪讜讛 讜讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪诪讻谞讬住讬 砖讘转 讘讟讘专讬讗 讜诪诪讜爪讬讗讬 砖讘转 讘爪驻讜专讬 讜讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪诪讜砖讬讘讬 讘讬转 讛诪讚专砖 讜诇讗 诪诪注诪讬讚讬 讘讬转 讛诪讚专砖

And Rabbi Yosei said: May my portion be among those who die from intestinal disease, as the Master said: Most righteous people die of intestinal disease. It is a very harsh disease through which the sins of righteous people are cleansed before their death and also, as a result, they die with a clean body. And Rabbi Yosei said: May my portion be among those who die on the path to perform a mitzva. And Rabbi Yosei said: May my portion be among those who accept Shabbat in Tiberias, which is in a valley where day turns to evening earlier, and among those who see Shabbat out in Tzippori, which is located on a mountain top where the sun is visible for longer, and Shabbat ends later. And Rabbi Yosei said: May my portion be among those who seat others in the study hall, i.e., who cause others to come sit and study, and not among those who cause others to stand in the study hall, i.e., who announce that it is time to leave the study hall and go to eat.

讜讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪讙讘讗讬 爪讚拽讛 讜诇讗 诪诪讞诇拽讬 爪讚拽讛 讜讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪诪讬 砖讞讜砖讚讬谉 讗讜转讜 讜讗讬谉 讘讜 讗诪专 专讘 驻驻讗 诇讚讬讚讬 讞砖讚谉 讜诇讗 讛讜讛 讘讬

And Rabbi Yosei said: May my portion be among the collectors of charity and not the distributors of charity. One who collects charity collects fixed amounts, whereas distributors may inadvertently fail to give the poor person enough to cover his needs. And Rabbi Yosei said: May my portion be with one whom others suspect of sin and there is no basis for suspecting him. Rav Pappa said: They suspected me, and there was no basis for suspecting me.

讗诪专 专讘讬 讬讜住讬 讞诪砖 讘注讬诇讜转 讘注诇转讬 讜谞讟注转讬 讞诪砖讛 讗专讝讬诐 讘讬砖专讗诇 讜诪讗谉 讗讬谞讜谉 专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 讜专讘讬 讗诇注讝专 讘专讘讬 讬讜住讬 讜专讘讬 讞诇驻转讗 讘专讘讬 讬讜住讬 讜专讘讬 讗讘讟讬诇住 讘专讘讬 讬讜住讬 讜专讘讬 诪谞讞诐 讘专讘讬 讬讜住讬 讜讛讗讬讻讗 讜专讚讬诪住 讛讬讬谞讜 讜专讚讬诪住 讛讬讬谞讜 诪谞讞诐 讜讗诪讗讬 拽专讬 诇讬讛 讜专讚讬诪住 砖驻谞讬讜 讚讜诪讬谉 诇讜专讚 诇诪讬诪专讗 讚专讘讬 讬讜住讬 诪爪讜转 注讜谞讛 诇讗 拽讬讬诐 讗诇讗 讗讬诪讗 讞诪砖 讘注讬诇讜转 讘注诇转讬 讜砖谞讬转讬

Furthermore, Rabbi Yosei said: I engaged in relations five times, and I planted five cedars in Eretz Yisrael. And who are these cedars? The sons of Rabbi Yosei, who were great Sages of Israel: Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Yosei, and Rabbi 岣lafta, son of Rabbi Yosei, and Rabbi Avtilas, son of Rabbi Yosei, and Rabbi Mena岣m, son of Rabbi Yosei. The Gemara asks: Isn鈥檛 there Vardimas, who was also Rabbi Yosei鈥檚 son? The Gemara answers: Vardimas is the same as Mena岣m. And why did they call him Vardimas? Because his face was as beautiful as a rose [vered]. The Gemara asks: Is that to say based on this statement that Rabbi Yosei did not fulfill the mitzva of his wife鈥檚 conjugal rights, but only had relations with her five times? Rather, say it this way: I engaged in relations five times and I did so again, and the Sages said that one who seeks to father male offspring should engage in relations and do so again.

讗诪专 专讘讬 讬讜住讬 诪讬诪讬 诇讗 拽专讬转讬 诇讗砖转讬 讗砖转讬 讜诇砖讜专讬 砖讜专讬 讗诇讗 诇讗砖转讬 讘讬转讬 讜诇砖讜专讬 砖讚讬

Furthermore, Rabbi Yosei said that he always spoke euphemistically: In all my days, I did not call my wife, my wife, nor my ox, my ox. Rather, I called my wife, my home, because she is the essence of the home, and my ox, my field, because it is the primary force in the fields.

讗诪专 专讘讬 讬讜住讬 诪讬诪讬 诇讗 谞住转讻诇转讬 讘诪讬诇讛 砖诇讬 讗讬谞讬 讜讛讗诪专讜 诇讬讛 诇专讘讬 诪讗讬 讟注诪讗 拽专讗讜 诇讱 专讘讬谞讜 讛拽讚讜砖 讗诪专 诇讛讜 诪讬诪讬 诇讗 谞住转讻诇转讬 讘诪讬诇讛 砖诇讬 讘专讘讬 诪讬诇转讗 讗讞专讬转讬 讛讜讛 讘讬讛 砖诇讗 讛讻谞讬住 讬讚讜 转讞转 讗讘谞讟讜 讜讗诪专 专讘讬 讬讜住讬 诪讬诪讬 诇讗 专讗讜 拽讜专讜转 讘讬转讬 讗讬诪专讬 讞诇讜拽讬

Rabbi Yosei said: In all my days, due to modesty, I never looked at my circumcision. The Gemara asks: Is that so? Didn鈥檛 they say to Rabbi Yehuda HaNasi: Why did they call you our holy Rabbi? He said to them: It is because in all my days I never looked at my circumcision. If so, why wasn鈥檛 Rabbi Yosei also called our holy Rabbi? The Gemara replies: In the case of Rabbi Yehuda HaNasi, another matter of modesty was present in him, as he did not insert his hand below his belt due to his great modesty. And Rabbi Yosei said: In all my days, the walls of my house never saw the seams of my robe due to modesty, as he would only undress under his bed sheets.

讜讗诪专 专讘讬 讬讜住讬 诪讬诪讬 诇讗 注讘专转讬 注诇 讚讘专讬 讞讘专讬 讬讜讚注 讗谞讬 讘注爪诪讬 砖讗讬谞讬 讻讛谉 讗诐 讗讜诪专讬诐 诇讬 讞讘讬专讬 注诇讛 诇讚讜讻谉 讗谞讬 注讜诇讛 讜讗诪专 专讘讬 讬讜住讬 诪讬诪讬 诇讗 讗诪专转讬 讚讘专 讜讞讝专转讬 诇讗讞讜专讬

And Rabbi Yosei said: In all my days I never violated the words of my friends. I know about myself that I am not a priest, and nevertheless, if my friends say to me: Go up to the platform with the priests, I go up. And Rabbi Yosei said: In all my days I never said something and then retreated from it. Rabbi Yosei never said something positive or negative about a specific person and then denied it.

讗诪专 专讘 谞讞诪谉 转讬转讬 诇讬 讚拽讬讬诪讬转 砖诇砖 住注讜讚讜转 讘砖讘转 讗诪专 专讘 讬讛讜讚讛 转讬转讬 诇讬 讚拽讬讬诪讬转 注讬讜谉 转驻诇讛 讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 转讬转讬 诇讬 讚诇讗 住讙讬谞讗 讗专讘注 讗诪讜转 讘讙讬诇讜讬 讛专讗砖 讗诪专 专讘 砖砖转 转讬转讬 诇讬 讚拽讬讬诪讬转 诪爪讜转 转驻讬诇讬谉 讜讗诪专 专讘 谞讞诪谉 转讬转讬 诇讬 讚拽讬讬诪讬转 诪爪讜转 爪讬爪讬转

Rav Na岣an said: May I receive my reward because I fulfilled the obligation to eat three meals on Shabbat magnificently. Rav Yehuda said: May I receive my reward because I fulfilled the obligation of consideration during prayer. Rav Huna, son of Rav Yehoshua, said: May I receive my reward because I never walked four cubits with my head uncovered. Rav Sheshet said: May I receive my reward because I fulfilled the mitzva of phylacteries magnificently. And Rav Na岣an said: May I receive my reward because I fulfilled the mitzva of ritual fringes magnificently.

讗诪专 诇讬讛 专讘 讬讜住祝 诇专讘 讬讜住祝 讘专讬讛 讚专讘讛 讗讘讜讱 讘诪讗讬 讝讛讬专 讟驻讬 讗诪专 诇讬讛 讘爪讬爪讬转 讬讜诪讗 讞讚 讛讜讛 拽讗 住诇讬拽 讘讚专讙讗 讗讬驻住讬拽 诇讬讛 讞讜讟讗 讜诇讗 谞讞讬转 讜讗转讗 讻诪讛 讚诇讗 专诪讬讛 讜讗诪专 讗讘讬讬 转讬转讬 诇讬 讚讻讬 讞讝讬谞讗 爪讜专讘讗 诪专讘谞谉 讚砖诇讬诐 诪住讻转讬讛

Rav Yosef said to Rav Yosef, son of Rabba: In what area was your father, Rabba, especially vigilant? He said to him: It was in the mitzva of ritual fringes. The Gemara relates: One day he was climbing the stairs when a string from his ritual fringes was severed, and he would not descend until he placed a new string on the garment. And Abaye said: May I receive my reward because when I see a young Torah scholar who has completed a tractate that he studied

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 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.

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Shabbat 118

The William Davidson Talmud | Powered by Sefaria

Shabbat 118

诪爪讬诇讬谉 诪讝讜谉 砖诇砖 住注讜讚讜转 诪讗讬 诇讗讜 讚诇讗 讗讻诇 诇讗 讚讗讻诇 砖讞专讬转 诪爪讬诇讬谉 诪讝讜谉 砖转讬 住注讜讚讜转 诪讗讬 诇讗讜 讚诇讗 讗讻诇 诇讗 讚讗讻诇 讘诪谞讞讛 诪爪讬诇讬谉 诪讝讜谉 住注讜讚讛 讗讞转 诪讗讬 诇讗讜 讚诇讗 讗讻诇 诇讗 讚讗讻诇

one rescues food for three meals. What, is this not referring to a situation where he has not yet eaten any meals? Apparently, one is obligated to eat only three meals on Shabbat. The Gemara rejects this: No, it is referring to a situation where one already ate one meal. Three meals still remain, in accordance with the opinion of Rabbi 岣dka, who requires four meals. The Gemara challenges this from the continuation of the mishna: If a fire ignited in the morning, one may only rescue food for two meals. What, is it not referring to a situation where one has not yet eaten one鈥檚 morning meal and the obligation is to eat only three meals, one at night and two during the day? The Gemara rejects this: No, it is referring to a situation where one has already eaten the morning meal. The Gemara challenges this from the continuation of the mishna: If a fire ignited in the afternoon, one may rescue food for one meal. What, is it not referring to a situation where one has not yet eaten the afternoon meal and the obligation is to eat only three meals? The Gemara rejects this: No, it is referring to a situation where one has already eaten.

讜讛讗 诪讚拽转谞讬 住讬驻讗 专讘讬 讬讜住讬 讗讜诪专 诇注讜诇诐 诪爪讬诇讬谉 诪讝讜谉 砖诇砖 住注讜讚讜转 诪讻诇诇 讚转谞讗 拽诪讗 砖诇砖 住讘讬专讗 诇讬讛 讗诇讗 诪讞讜讜专转讗 诪转谞讬转讬谉 讚诇讗 讻专讘讬 讞讬讚拽讗

The Gemara challenges this: From the fact that it is taught in the latter clause of the mishna: Rabbi Yosei says: One may always rescue food for three meals, by inference, even the first tanna holds that the obligation is to eat three meals, as there is no dispute with regard to the number of meals on Shabbat. Rather, it is clear that the mishna is not in accordance with the opinion of Rabbi 岣dka. According to the tanna鈥檌m in the mishna, one is obligated to eat three meals on Shabbat.

讜讛讗 讚转谞谉 诪讬 砖讬砖 诇讜 诪讝讜谉 砖转讬 住注讜讚讜转 诇讗 讬讟讜诇 诪谉 讛转诪讞讜讬 诪讝讜谉 讗专讘注 注砖专讛 诇讗 讬讟讜诇 诪谉 讛拽讜驻讛 诪谞讬 诇讗 专讘谞谉 讜诇讗 专讘讬 讞讬讚拽讗 讗讬 专讘谞谉 讞诪住专讬 讛讜讬讬谉 讗讬 专讘讬 讞讬讚拽讗 砖讬转 住专讬 讛讜讬讬谉 诇注讜诇诐 专讘谞谉 讚讗诪专讬谞谉 诇讬讛 诪讗讬 讚讘注讬转 诇诪讬讻诇 讘讗驻讜拽讬 砖讘转讗 讗讻诇讬讛 讘砖讘转讗

And that which we learned in another mishna: One who has sufficient food for two meals in his possession may not take food from the charity plate that is distributed to the poor. He is not considered needy and would be taking food at the expense of people who are worse off than he. And one who has food for fourteen meals, enough meals for an entire week, may not take money from the charity fund. The Gemara asks: In accordance with whose opinion is this mishna? Apparently, it is neither in accordance with the opinion of the Rabbis nor in accordance with the opinion of Rabbi 岣dka. If it were in accordance with the opinion of the Rabbis, they maintain that they are fifteen meals that are eaten in a week, two each day, evening and morning, and three on Shabbat. If it were in accordance with the opinion of Rabbi 岣dka, they are sixteen meals that are eaten in a week, twelve during the six days of the week and four on Shabbat. The Gemara rejects this: Actually, the mishna is in accordance with the opinion of the Rabbis, but we say to him: That which you want to eat at the conclusion of Shabbat, Saturday night, eat it as the third meal on Shabbat.

诇讬诪讗 专讘谞谉 讛讬讗 讜诇讗 专讘讬 讞讬讚拽讗 讗驻讬诇讜 转讬诪讗 专讘讬 讞讬讚拽讗 讚讗诪专讬谞谉 诇讬讛 诪讗讬 讚讘注讬转 诇诪讬讻诇 讘诪注诇讬 砖讘转讗 讗讻诇讬讛 诇讗讜专转讗 讜讻讜诇讬 讬讜诪讗 讚诪注诇讬 砖讘转讗 讘转注谞讬转讗 诪讜转讘讬谞谉 诇讬讛 讗诇讗 讛讗 诪谞讬 专讘讬 注拽讬讘讗 讛讬讗 讚讗诪专 注砖讛 砖讘转讱 讞讜诇 讜讗诇 转爪讟专讱 诇讘专讬讜转

The Gemara asks: Let us say that this mishna is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi 岣dka. The Gemara rejects that approach: Even if you say that it is in accordance with the opinion of Rabbi 岣dka, the mishna can be understood, as we can say to him: That which you want to eat on Shabbat eve, Friday afternoon, eat at night on Shabbat instead. The Gemara asks: And do we have a person sit and fast all day on Shabbat eve? According to this suggestion, he would not eat at all on Friday. Rather, we must say: In accordance with whose opinion is this mishna? It is in accordance with the opinion of Rabbi Akiva, who said: Make your Shabbat like a weekday and do not be beholden to other beings. It is preferable to eat two meals on Shabbat as he does during the week if he can thereby avoid taking charity.

讜讛讗 讚转谞谉 讗讬谉 驻讜讞转讬谉 诇注谞讬 讛注讜讘专 诪诪拽讜诐 诇诪拽讜诐 诪讻讻专 讘驻讜谞讚讬讜谉 诪讗专讘注 住讗讬谉 讘住诇注 诇谉 谞讜转谞讬谉 诇讜 驻专谞住转 诇讬谞讛 讜讗诐 砖讘转 谞讜转谞讬谉 诇讜 诪讝讜谉 砖诇砖 住注讜讚讜转 诇讬诪讗 专讘谞谉 讛讬讗 讜诇讗 专讘讬 讞讬讚拽讗 诇注讜诇诐 专讘讬 讞讬讚拽讗 讻讙讜谉 讚讗讬讻讗 住注讜讚讛 讘讛讚讬讛 讚讗诪专讬谞谉 诇讬讛 讛讗 讚讗讬讻讗 讘讛讚讱 讗讻诇讬讛 讜讻讬 讗讝讬诇 讘专讬拽谉 讗讝讬诇 讚诪诇讜讜讬谞谉 诇讬讛 住注讜讚讛 讘讛讚讬讛 诪讗讬 驻专谞住转 诇讬谞讛 讗诪专 专讘 驻驻讗 驻讜专讬讗 讜讘讬 住讚讬讗:

And that which we learned in another mishna: One gives no less charity to a poor person who is traveling from place to place than a loaf worth a pundeyon, one forty-eighth of a sela, when the standard price of grain is four se鈥檃 for a sela. If he sleeps there, one gives him money for sleeping; and if he spends Shabbat in that city, one gives him food for three meals. Let us say that is in accordance with the opinion of the Rabbis and not the opinion of Rabbi 岣dka. The Gemara rejects this: Actually, it is in accordance with the opinion of Rabbi 岣dka. When it says that if the poor traveler spends Shabbat there one gives him food for three meals, it is referring to a case where there is one meal that he brought with him, for we say to him: This meal that you have with you, eat it. The Gemara is surprised at this: And when he goes, does he go empty-handed, with no food. The Gemara answers: We provide him a meal to accompany him when he leaves. The Gemara asks: What is the meaning of money for sleeping? Rav Pappa said: It means that one provides his sleeping needs, i.e., a bed and cushions.

转谞讜 专讘谞谉 拽注专讜转 砖讗讻诇 讘讛谉 注专讘讬转 诪讚讬讞谉 诇讗讻讜诇 讘讛谉 砖讞专讬转 砖讞专讬转 诪讚讬讞谉 诇讗讻讜诇 讘讛谉 讘爪讛专讬诐 讘爪讛专讬诐 诪讚讬讞谉 诇讗讻讜诇 讘讛谉 讘诪谞讞讛 诪谉 讛诪谞讞讛 讜讗讬诇讱 砖讜讘 讗讬谞讜 诪讚讬讞 讗讘诇 讻讜住讜转 讜拽讬转讜谞讬讜转 讜爪诇讜讞讬讜转 诪讚讬讞 讜讛讜诇讱 讻诇 讛讬讜诐 讻讜诇讜 诇驻讬 砖讗讬谉 拽讘注 诇砖转讬讛

The Sages taught in a baraita: With regard to bowls from which one ate in the evening on Shabbat, he may rinse them in order to eat from them in the morning. Bowls from which one ate in the morning, he may rinse them to eat from them in the afternoon. Bowls from which one ate in the afternoon, he may rinse them to eat from them in the afternoon. However, from the afternoon onward, one may no longer rinse them because there is no further need for these bowls on Shabbat, and it is prohibited to make preparations on Shabbat for a weekday. However, with regard to cups, and ladles, and flasks, which are vessels used for drinking, one rinses them all day long because there is no fixed time for drinking, and one does not know when he will drink again.

讗诪专 专讘讬 砖诪注讜谉 讘谉 驻讝讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪砖讜诐 讘专 拽驻专讗 讻诇 讛诪拽讬讬诐 砖诇砖 住注讜讚讜转 讘砖讘转 谞讬爪讜诇 诪砖诇砖 驻讜专注谞讬讜转 诪讞讘诇讜 砖诇 诪砖讬讞 讜诪讚讬谞讛 砖诇 讙讬讛谞诐 讜诪诪诇讞诪转 讙讜讙 讜诪讙讜讙 诪讞讘诇讜 砖诇 诪砖讬讞 讻转讬讘 讛讻讗 讬讜诐 讜讻转讬讘 讛转诐 讛谞讛 讗谞讻讬 砖讜诇讞 诇讻诐 讗转 讗诇讬讛 讛谞讘讬讗 诇驻谞讬 讘讜讗 讬讜诐 讜讙讜壮 诪讚讬谞讛 砖诇 讙讬讛谞诐 讻转讬讘 讛讻讗 讬讜诐 讜讻转讬讘 讛转诐 讬讜诐 注讘专讛 讛讬讜诐 讛讛讜讗 诪诪诇讞诪转 讙讜讙 讜诪讙讜讙 讻转讬讘 讛讻讗 讬讜诐 讜讻转讬讘 讛转诐 讘讬讜诐 讘讗 讙讜讙

Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of bar Kappara: Anyone who fulfills the obligation to eat three meals on Shabbat is rescued from three punishments: From the pangs of the Messiah, i.e., the suffering that precedes the advent of Messiah, and from the judgment of Gehenna, and from the war of Gog and Magog. The Gemara derives that one is rescued from the pangs of Messiah by means of a verbal analogy. It is written here, with regard to Shabbat, day: 鈥淓at it today鈥 (Exodus 16:25). And it is written there, with regard to Messiah, day: 鈥淏ehold, I am sending you Elijah the prophet before the coming of the great and awesome day of God鈥 (Malachi 3:23). The Gemara derives that one is rescued from the judgment of Gehenna by means of a verbal analogy. It is written here, with regard to Shabbat, day, as cited above. And it is written there, day: 鈥淭hat day will be a day of wrath, a day of trouble and distress, a day of destruction and desolation, a day of darkness and blackness, a day of cloud and thick fog鈥 (Zephaniah 1:15), which is interpreted as referring to the punishment of Gehenna. The Gemara derives that one is rescued from the war of Gog and Magog by means of a verbal analogy. It is written here, with regard to Shabbat, day. And it is written there, with regard to the War of Gog and Magog, day: 鈥淎nd it shall be on that day, on the day that Gog arrives on the land of Israel鈥 (Ezekiel 38:18).

讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 讬讜住讬 讻诇 讛诪注谞讙 讗转 讛砖讘转 谞讜转谞讬谉 诇讜 谞讞诇讛 讘诇讬 诪爪专讬诐 砖谞讗诪专 讗讝 转转注谞讙 注诇 讛壮 讜讛专讻讘转讬讱 注诇 讘诪转讬 讗专抓 讜讛讗讻诇转讬讱

Rabbi Yo岣nan said in the name of Rabbi Yosei: With regard to anyone who delights in the Shabbat, God gives him a boundless portion, i.e., a very large reward, as it is stated: 鈥淚f you keep your feet from violating Shabbat, from pursuing your affairs on My holy day, and you call Shabbat a delight, the Lord鈥檚 holy day honored, and you honor it by not going your own way, or attending to your own matters or speaking idle words. Then you shall delight in the Lord and I will cause you to ride on the heights of the world, and to feast

谞讞诇转 讬注拽讘 讗讘讬讱 讜讙讜壮 诇讗 讻讗讘专讛诐 砖讻转讜讘 讘讜 拽讜诐 讛转讛诇讱 讘讗专抓 诇讗专讻讛 讜讙讜壮 讜诇讗 讻讬爪讞拽 砖讻转讜讘 讘讜 讻讬 诇讱 讜诇讝专注讱 讗转谉 讗转 讻诇 讛讗专爪讜转 讛讗诇 讗诇讗 讻讬注拽讘 砖讻转讜讘 讘讜 讜驻专爪转 讬诪讛 讜拽讚诪讛 讜爪驻讜谞讛 讜谞讙讘讛

on the inheritance of Jacob your father, as the mouth of God has spoken鈥 (Isaiah 58:13鈥14). The reward for delighting in Shabbat is specifically the portion of Jacob. Not that of Abraham, about whom it is written, 鈥淩ise, walk through the land through its length and its width because I have given it to you鈥 (Genesis 13:17), i.e., only this land alone in its borders. And not that of Isaac, about whom it is written, 鈥淒well in this land and I will be with you and I will bless you because I will give all of these lands to you and your offspring鈥 (Genesis 26:3), meaning these lands and no others. Rather, that of Jacob, about whom it is written, 鈥淎nd your offspring will be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south, and all of the families of the land will be blessed through you and your offspring鈥 (Genesis 28:14). There are no boundaries for Jacob鈥檚 portion.

专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 谞讬爪讜诇 诪砖注讘讜讚 讙诇讬讜转 讻转讬讘 讛讻讗 讜讛专讻讘转讬讱 注诇 讘诪转讬 讗专抓 讜讻转讬讘 讛转诐 讜讗转讛 注诇 讘诪讜转讬诪讜 转讚专讜讱 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讻诇 讛诪注谞讙 讗转 讛砖讘转 谞讜转谞讬谉 诇讜 诪砖讗诇讜转 诇讘讜 砖谞讗诪专 讜讛转注谞讙 注诇 讛壮 讜讬转谉 诇讱 诪砖讗诇讜转 诇讘讱 注讜谞讙 讝讛 讗讬谞讬 讬讜讚注 诪讛讜 讻砖讛讜讗 讗讜诪专 讜拽专讗转 诇砖讘转 注讜谞讙 讛讜讬 讗讜诪专 讝讛 注讜谞讙 砖讘转 讘诪讛 诪注谞讙讜 专讘 讬讛讜讚讛 讘专讬讛 讚专讘 砖诪讜讗诇 讘专 砖讬诇转 诪砖诪讬讛 讚专讘 讗诪专 讘转讘砖讬诇 砖诇 转专讚讬谉 讜讚讙讬诐 讙讚讜诇讬诐 讜专讗砖讬 砖讜诪讬谉 专讘 讞讬讬讗 讘专 讗砖讬 讗诪专 专讘 讗驻讬诇讜 讚讘专 诪讜注讟 讜诇讻讘讜讚 砖讘转 注砖讗讜 讛专讬 讝讛 注讜谞讙 诪讗讬 讛讬讗 讗诪专 专讘 驻驻讗 讻住讗 讚讛专住谞讗

Rav Na岣an bar Yitz岣k said: One who delights in Shabbat is rescued from the oppression of exile. He derives it by means of a verbal analogy. It is written here, with regard to Shabbat: 鈥淎nd I will cause you to ride on the heights [bamotei] of the world鈥 (Isaiah 58:14), and it is written there: 鈥淵ou are fortunate Israel, who is like you? A nation redeemed by God, the shield that aids you and the sword of your triumph. Your enemies will try to defeat you and you will trample their high places [bamoteimo]鈥 (Deuteronomy 33:29). Rav Yehuda said that Rav said: With regard to anyone who delights in the Shabbat, God grants him his heart鈥檚 desires, as it is stated: 鈥淎nd you shall delight in God and He will grant you your heart鈥檚 desires鈥 (Psalms 37:4). This delight in God, which is mentioned in the verse, I do not know what it is. When it says: 鈥淎nd you shall call the Shabbat delight,鈥 one must say: It is the delight of Shabbat. The Gemara asks: With what does one delight in the day of Shabbat? Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: With a dish of beets, and large fish, and heads of garlic. Rav 岣yya bar Ashi said that Rav said: Even with regard to a small item and one prepared it in deference to Shabbat, it is a delight. The Gemara asks: What is the small item mentioned? Rav Pappa said: Small fried fish.

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 讛诪砖诪专 砖讘转 讻讛诇讻转讜 讗驻讬诇讜 注讜讘讚 注讘讜讚讛 讝专讛 [讻讚讜专] 讗谞讜砖 诪讜讞诇讬谉 诇讜 砖谞讗诪专 讗砖专讬 讗谞讜砖 讬注砖讛 讝讗转 讜讙讜壮 诪讞诇诇讜 讗诇 转拽专讬 诪讞诇诇讜 讗诇讗 诪讞讜诇 诇讜

Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: With regard to anyone who observes Shabbat in accordance with its halakhot, even if he worships idolatry as in the generation of Enosh, God forgives him his sins, as it is stated: 鈥淔ortunate is the man [enosh] who does this and the person who holds strong to it, one who guards the Shabbat from desecrating it [me岣llelo], and guards his hand from doing any evil鈥 (Isaiah 56:2). Do not read it as: From desecrating it [me岣llelo], but rather: He is forgiven [ma岣l lo]. With regard to the generation of Enosh it is written: 鈥淎nd to Seth, to him also there was born a son; and he called his name Enosh. Then they began [hu岣l] to call upon the Name of God鈥 (Genesis 4:26), meaning to desecrate [le岣llel] His name.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讗诇诪诇讬 砖诪专讜 讬砖专讗诇 砖讘转 专讗砖讜谞讛 诇讗 砖诇讟讛 讘讛谉 讗讜诪讛 讜诇砖讜谉 砖谞讗诪专 讜讬讛讬 讘讬讜诐 讛砖讘讬注讬 讬爪讗讜 诪谉 讛注诐 诇诇拽讜讟 讜讻转讬讘 讘转专讬讛 讜讬讘讗 注诪诇拽 讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讗诇诪诇讬 诪砖诪专讬谉 讬砖专讗诇 砖转讬 砖讘转讜转 讻讛诇讻转谉 诪讬讚 谞讙讗诇讬诐 砖谞讗诪专 讻讛 讗诪专 讛壮 诇住专讬住讬诐 讗砖专 讬砖诪专讜 讗转 砖讘转讜转讬 讜讻转讬讘 讘转专讬讛 讜讛讘讬讗讜转讬诐 讗诇 讛专 拽讚砖讬 讜讙讜壮

Rav Yehuda said that Rav said: Had the Jewish people properly observed the first Shabbat that was commanded them, no nation or tongue would have ever ruled them, as it is stated: 鈥淎nd it happened on the seventh day, some people went out from the nation to collect and they did not find鈥 (Exodus 16:27). And it is written after they went out to collect manna: 鈥淎nd Amalek came and fought with Israel in Refidim鈥 (Exodus 17:8). Rabbi Yo岣nan said in the name of Rabbi Shimon ben Yo岣i: If only the Jewish people would keep two Shabbatot in accordance with their halakhot, they would be immediately redeemed, as it is stated: 鈥淪o said God to the eunuchs who will keep My Shabbatot鈥 (Isaiah 56:4), and it is written after that: 鈥淎nd I will bring them to My holy mountain and will let them rejoice in My house of prayer鈥 (Isaiah 56:7).

讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪讗讜讻诇讬 砖诇砖 住注讜讚讜转 讘砖讘转 讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪讙讜诪专讬 讛诇诇 讘讻诇 讬讜诐 讗讬谞讬 讜讛讗诪专 诪专 讛拽讜专讗 讛诇诇 讘讻诇 讬讜诐 讛专讬 讝讛 诪讞专祝 讜诪讙讚祝 讻讬 拽讗诪专讬谞谉 讘驻住讜拽讬 讚讝诪专讗

Rabbi Yosei said: May my portion be among those who eat three meals on Shabbat. Apropos this statement of Rabbi Yosei, the Gemara cites additional declarations. Rabbi Yosei said: May my portion be among those who complete hallel every day. The Gemara is surprised at this: Is that so? Didn鈥檛 the Master say: One who reads hallel every day is tantamount to one who curses and blasphemes God. He displays contempt for hallel by not reserving it for days on which miracles occurred. The Gemara answers: When we say this statement of Rabbi Yosei, we are referring to the verses of praise [pesukei dezimra], recited during the morning service, not to hallel (Psalms 113鈥118) recited on special days.

讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪诪转驻诇诇讬诐 注诐 讚诪讚讜诪讬 讞诪讛 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 诪爪讜讛 诇讛转驻诇诇 注诐 讚诪讚讜诪讬 讞诪讛 讗诪专 专讘讬 讝讬专讗 诪讗讬 拽专讗 讬讬专讗讜讱 注诐 砖诪砖 讜诇驻谞讬 讬专讞 讚讜专 讚讜专讬诐

And furthermore, Rabbi Yosei said: May my portion be among those who pray the morning and afternoon prayers with the reddening of the sun, i.e., the morning prayer at sunrise and the afternoon prayer adjacent to nightfall. Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: It is a mitzva to pray with the reddening of the sun. Rabbi Zeira said: What verse alludes to this? 鈥淭hey will fear You with the sun and before the moon, generation upon generation鈥 (Psalms 72:5). Fear of God, prayer, should be with the sun and before the moon.

讜讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪诪转讬 讘讞讜诇讬 诪注讬讬诐 讚讗诪专 诪专 专讜讘谉 砖诇 爪讚讬拽讬诐 诪转讬诐 讘讞讜诇讬 诪注讬讬诐 讜讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪诪转讬 讘讚专讱 诪爪讜讛 讜讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪诪讻谞讬住讬 砖讘转 讘讟讘专讬讗 讜诪诪讜爪讬讗讬 砖讘转 讘爪驻讜专讬 讜讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪诪讜砖讬讘讬 讘讬转 讛诪讚专砖 讜诇讗 诪诪注诪讬讚讬 讘讬转 讛诪讚专砖

And Rabbi Yosei said: May my portion be among those who die from intestinal disease, as the Master said: Most righteous people die of intestinal disease. It is a very harsh disease through which the sins of righteous people are cleansed before their death and also, as a result, they die with a clean body. And Rabbi Yosei said: May my portion be among those who die on the path to perform a mitzva. And Rabbi Yosei said: May my portion be among those who accept Shabbat in Tiberias, which is in a valley where day turns to evening earlier, and among those who see Shabbat out in Tzippori, which is located on a mountain top where the sun is visible for longer, and Shabbat ends later. And Rabbi Yosei said: May my portion be among those who seat others in the study hall, i.e., who cause others to come sit and study, and not among those who cause others to stand in the study hall, i.e., who announce that it is time to leave the study hall and go to eat.

讜讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪讙讘讗讬 爪讚拽讛 讜诇讗 诪诪讞诇拽讬 爪讚拽讛 讜讗诪专 专讘讬 讬讜住讬 讬讛讗 讞诇拽讬 诪诪讬 砖讞讜砖讚讬谉 讗讜转讜 讜讗讬谉 讘讜 讗诪专 专讘 驻驻讗 诇讚讬讚讬 讞砖讚谉 讜诇讗 讛讜讛 讘讬

And Rabbi Yosei said: May my portion be among the collectors of charity and not the distributors of charity. One who collects charity collects fixed amounts, whereas distributors may inadvertently fail to give the poor person enough to cover his needs. And Rabbi Yosei said: May my portion be with one whom others suspect of sin and there is no basis for suspecting him. Rav Pappa said: They suspected me, and there was no basis for suspecting me.

讗诪专 专讘讬 讬讜住讬 讞诪砖 讘注讬诇讜转 讘注诇转讬 讜谞讟注转讬 讞诪砖讛 讗专讝讬诐 讘讬砖专讗诇 讜诪讗谉 讗讬谞讜谉 专讘讬 讬砖诪注讗诇 讘专讘讬 讬讜住讬 讜专讘讬 讗诇注讝专 讘专讘讬 讬讜住讬 讜专讘讬 讞诇驻转讗 讘专讘讬 讬讜住讬 讜专讘讬 讗讘讟讬诇住 讘专讘讬 讬讜住讬 讜专讘讬 诪谞讞诐 讘专讘讬 讬讜住讬 讜讛讗讬讻讗 讜专讚讬诪住 讛讬讬谞讜 讜专讚讬诪住 讛讬讬谞讜 诪谞讞诐 讜讗诪讗讬 拽专讬 诇讬讛 讜专讚讬诪住 砖驻谞讬讜 讚讜诪讬谉 诇讜专讚 诇诪讬诪专讗 讚专讘讬 讬讜住讬 诪爪讜转 注讜谞讛 诇讗 拽讬讬诐 讗诇讗 讗讬诪讗 讞诪砖 讘注讬诇讜转 讘注诇转讬 讜砖谞讬转讬

Furthermore, Rabbi Yosei said: I engaged in relations five times, and I planted five cedars in Eretz Yisrael. And who are these cedars? The sons of Rabbi Yosei, who were great Sages of Israel: Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Yosei, and Rabbi 岣lafta, son of Rabbi Yosei, and Rabbi Avtilas, son of Rabbi Yosei, and Rabbi Mena岣m, son of Rabbi Yosei. The Gemara asks: Isn鈥檛 there Vardimas, who was also Rabbi Yosei鈥檚 son? The Gemara answers: Vardimas is the same as Mena岣m. And why did they call him Vardimas? Because his face was as beautiful as a rose [vered]. The Gemara asks: Is that to say based on this statement that Rabbi Yosei did not fulfill the mitzva of his wife鈥檚 conjugal rights, but only had relations with her five times? Rather, say it this way: I engaged in relations five times and I did so again, and the Sages said that one who seeks to father male offspring should engage in relations and do so again.

讗诪专 专讘讬 讬讜住讬 诪讬诪讬 诇讗 拽专讬转讬 诇讗砖转讬 讗砖转讬 讜诇砖讜专讬 砖讜专讬 讗诇讗 诇讗砖转讬 讘讬转讬 讜诇砖讜专讬 砖讚讬

Furthermore, Rabbi Yosei said that he always spoke euphemistically: In all my days, I did not call my wife, my wife, nor my ox, my ox. Rather, I called my wife, my home, because she is the essence of the home, and my ox, my field, because it is the primary force in the fields.

讗诪专 专讘讬 讬讜住讬 诪讬诪讬 诇讗 谞住转讻诇转讬 讘诪讬诇讛 砖诇讬 讗讬谞讬 讜讛讗诪专讜 诇讬讛 诇专讘讬 诪讗讬 讟注诪讗 拽专讗讜 诇讱 专讘讬谞讜 讛拽讚讜砖 讗诪专 诇讛讜 诪讬诪讬 诇讗 谞住转讻诇转讬 讘诪讬诇讛 砖诇讬 讘专讘讬 诪讬诇转讗 讗讞专讬转讬 讛讜讛 讘讬讛 砖诇讗 讛讻谞讬住 讬讚讜 转讞转 讗讘谞讟讜 讜讗诪专 专讘讬 讬讜住讬 诪讬诪讬 诇讗 专讗讜 拽讜专讜转 讘讬转讬 讗讬诪专讬 讞诇讜拽讬

Rabbi Yosei said: In all my days, due to modesty, I never looked at my circumcision. The Gemara asks: Is that so? Didn鈥檛 they say to Rabbi Yehuda HaNasi: Why did they call you our holy Rabbi? He said to them: It is because in all my days I never looked at my circumcision. If so, why wasn鈥檛 Rabbi Yosei also called our holy Rabbi? The Gemara replies: In the case of Rabbi Yehuda HaNasi, another matter of modesty was present in him, as he did not insert his hand below his belt due to his great modesty. And Rabbi Yosei said: In all my days, the walls of my house never saw the seams of my robe due to modesty, as he would only undress under his bed sheets.

讜讗诪专 专讘讬 讬讜住讬 诪讬诪讬 诇讗 注讘专转讬 注诇 讚讘专讬 讞讘专讬 讬讜讚注 讗谞讬 讘注爪诪讬 砖讗讬谞讬 讻讛谉 讗诐 讗讜诪专讬诐 诇讬 讞讘讬专讬 注诇讛 诇讚讜讻谉 讗谞讬 注讜诇讛 讜讗诪专 专讘讬 讬讜住讬 诪讬诪讬 诇讗 讗诪专转讬 讚讘专 讜讞讝专转讬 诇讗讞讜专讬

And Rabbi Yosei said: In all my days I never violated the words of my friends. I know about myself that I am not a priest, and nevertheless, if my friends say to me: Go up to the platform with the priests, I go up. And Rabbi Yosei said: In all my days I never said something and then retreated from it. Rabbi Yosei never said something positive or negative about a specific person and then denied it.

讗诪专 专讘 谞讞诪谉 转讬转讬 诇讬 讚拽讬讬诪讬转 砖诇砖 住注讜讚讜转 讘砖讘转 讗诪专 专讘 讬讛讜讚讛 转讬转讬 诇讬 讚拽讬讬诪讬转 注讬讜谉 转驻诇讛 讗诪专 专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 转讬转讬 诇讬 讚诇讗 住讙讬谞讗 讗专讘注 讗诪讜转 讘讙讬诇讜讬 讛专讗砖 讗诪专 专讘 砖砖转 转讬转讬 诇讬 讚拽讬讬诪讬转 诪爪讜转 转驻讬诇讬谉 讜讗诪专 专讘 谞讞诪谉 转讬转讬 诇讬 讚拽讬讬诪讬转 诪爪讜转 爪讬爪讬转

Rav Na岣an said: May I receive my reward because I fulfilled the obligation to eat three meals on Shabbat magnificently. Rav Yehuda said: May I receive my reward because I fulfilled the obligation of consideration during prayer. Rav Huna, son of Rav Yehoshua, said: May I receive my reward because I never walked four cubits with my head uncovered. Rav Sheshet said: May I receive my reward because I fulfilled the mitzva of phylacteries magnificently. And Rav Na岣an said: May I receive my reward because I fulfilled the mitzva of ritual fringes magnificently.

讗诪专 诇讬讛 专讘 讬讜住祝 诇专讘 讬讜住祝 讘专讬讛 讚专讘讛 讗讘讜讱 讘诪讗讬 讝讛讬专 讟驻讬 讗诪专 诇讬讛 讘爪讬爪讬转 讬讜诪讗 讞讚 讛讜讛 拽讗 住诇讬拽 讘讚专讙讗 讗讬驻住讬拽 诇讬讛 讞讜讟讗 讜诇讗 谞讞讬转 讜讗转讗 讻诪讛 讚诇讗 专诪讬讛 讜讗诪专 讗讘讬讬 转讬转讬 诇讬 讚讻讬 讞讝讬谞讗 爪讜专讘讗 诪专讘谞谉 讚砖诇讬诐 诪住讻转讬讛

Rav Yosef said to Rav Yosef, son of Rabba: In what area was your father, Rabba, especially vigilant? He said to him: It was in the mitzva of ritual fringes. The Gemara relates: One day he was climbing the stairs when a string from his ritual fringes was severed, and he would not descend until he placed a new string on the garment. And Abaye said: May I receive my reward because when I see a young Torah scholar who has completed a tractate that he studied

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