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Today's Daf Yomi

July 10, 2020 | 讬状讞 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聽the students at the Emerging Scholars of Yeshivat Maharat in聽honor of Rabbanit Michelle and all your work!

Shabbat 127

The gemara gets into lots of details regarding how one can remove 4 or 5 baskets from the storage house in the case where it is needed for a mitzva – can one carry in out in many smaller utensils or only in 4 or 5 baskets. Can one carry that amount for each person that needs the space or for all the guests? If for all the guests, can one person do all the moving or does each person move for oneself? The gemara discusses the importance of having guests. A list is brought by Rabbi Yochanan of the top 6 mitzvot. One of them is judging one’s friend favorably. The gemara brings several stories of people who judged others favorably. The gemara then goes through each of the items mentioned in the mishna that can be carried out of the storage house – meaning it is not muktze and explains why it was mentioned if it was obvious or why it isn’t considered muktze?

讻讚讗诪专讬 讗讬谞砖讬 讜讗讬 讘注讬 讗驻讬诇讜 讟讜讘讗 谞诪讬 诪驻谞讬谉 讜诪讗讬 讗讘诇 诇讗 讗转 讛讗讜爪专 砖诇讗 讬讙诪讜专 讻讜诇讜 讚讬诇诪讗 讗转讬 诇讗砖讜讜讬讬 讙讜诪讜转 讗讘诇 讗转讞讜诇讬 诪转讞讬诇 讜诪谞讬 专讘讬 砖诪注讜谉 讛讬讗 讚诇讬转 诇讬讛 诪讜拽爪讛

as people who are not so precise in their formulation say: Four or five. And if one so desires, he may clear even more. And what then is the meaning of: However, one may not move these items to create space in the storeroom? It means that one may not finish moving the baskets out of the entire storeroom, lest he come to level the floor by filling the holes. However, one may begin removing baskets from the storeroom. And whose opinion is cited in this mishna? It is the opinion of Rabbi Shimon, who is not of the opinion that there is a prohibition of set-aside.

转谞讜 专讘谞谉 讗讬谉 诪转讞讬诇讬谉 讘讗讜爪专 转讞讬诇讛 讗讘诇 注讜砖讛 讘讜 砖讘讬诇 讻讚讬 砖讬讻谞住 讜讬爪讗 注讜砖讛 讘讜 砖讘讬诇 讜讛讗 讗诪专转 讗讬谉 诪转讞讬诇讬谉 讛讻讬 拽讗诪专 注讜砖讛 讘讜 砖讘讬诇 讘专讙诇讬讜 讘讻谞讬住转讜 讜讘讬爪讬讗转讜

The Sages taught in a baraita: One may not use the storeroom for the first time. If one has never taken supplies from this storeroom, he may not begin moving baskets from it. However, he makes a path in it, so that he will be able to enter and exit. The Gemara asks: He makes a path in it? Did you not say: One may not use the storeroom for the first time? The Gemara answers that the baraita is saying as follows: He makes a path in it by moving baskets with his feet, as he enters the storehouse and as he exits. He may not move the basket with his hand.

转谞讜 专讘谞谉 转讘讜讗讛 爪讘讜专讛 讘讝诪谉 砖讛转讞讬诇 讘讛 诪注专讘 砖讘转 诪讜转专 诇讛住转驻拽 诪诪谞讛 讘砖讘转 讜讗诐 诇讗讜 讗住讜专 诇讛住转驻拽 诪诪谞讛 讘砖讘转 讚讘专讬 专讘讬 砖诪注讜谉 专讘讬 讗讞讗 诪转讬专 讻诇驻讬 诇讬讬讗 讗诇讗 讗讬诪讗 讚讘专讬 专讘讬 讗讞讗 讜专讘讬 砖诪注讜谉 诪转讬专

The Sages taught in a baraita: With regard to piled grain, if one had started to take grain from the pile on Shabbat eve, it is permitted to satisfy his needs from it on Shabbat, and if not, it is prohibited to satisfy his needs from it on Shabbat; this is the statement of Rabbi Shimon. Rabbi A岣 permits doing so in any case. The Gemara raises a difficulty: On the contrary; it is Rabbi Shimon who is lenient with regard to the halakhot of set-aside. Rather, emend the baraita and say: This is the statement of Rabbi A岣. Rabbi Shimon permits doing so in any case.

转谞讗 讻诪讛 砖讬注讜专 转讘讜讗讛 爪讘讜专讛 诇转讱 讘注讗 诪讬谞讬讛 专讘 谞讞讜诪讬 讘专 讝讻专讬讛 诪讗讘讬讬 砖讬注讜专 转讘讜讗讛 爪讘讜专讛 讘讻诪讛 讗诪专 诇讬讛 讛专讬 讗诪专讜 砖讬注讜专 转讘讜讗讛 爪讘讜专讛 诇转讱

It was taught: How much is the measure of piled grain needed to confer the legal status of a storeroom? A half-kor. Rav Na岣mi bar Zekharya raised a dilemma before Abaye: The measure of piled grain, how much is it? Abaye said to him that they said: The measure of piled grain is a half-kor.

讗讬讘注讬讗 诇讛讜 讛谞讬 讗专讘注 讜讞诪砖 拽讜驻讜转 讚拽讗诪专 讘讗专讘注 讜讞诪砖 拽讜驻讜转 讗讬谉 讟驻讬 诇讗 讗诇诪讗 诇诪注讜讟讬 讘讛讬诇讜讻讗 注讚讬祝 讗讜 讚讬诇诪讗 诇诪注讜讟讬 诪砖讜讬 注讚讬祝

A dilemma was raised before the Sages: These four or five baskets, which the tanna stated in the mishna, is he saying the following: Four or five baskets, yes, one may move them, more baskets, no, one may not move them? This would indicate that it is preferable to minimize the walking distance because fewer baskets results in less walking in and out of the storeroom. Or perhaps it is preferable to minimize the size of the burden by carrying smaller baskets, as long as the total measure of all that one carries does not exceed the capacity of five large baskets?

转讗 砖诪注 讚转谞讬 讞讚讗 诪驻谞讬谉 讗驻讬诇讜 讗专讘注 讜讞诪砖 拽讜驻讜转 砖诇 讻讚讬 砖诪谉 讜砖诇 讻讚讬 讬讬谉 讜转谞讬讗 讗讬讚讱 讘注砖专 讜讘讞诪砖 注砖专讛 诪讗讬 诇讗讜 讘讛讗 拽诪讬驻诇讙讬 讚诪专 住讘专 诪注讜讟讬 讘讛讬诇讜讻讗 注讚讬祝 讜诪专 住讘专 诪注讜讟讬 讘诪砖讜讬 注讚讬祝

Come and hear a resolution to this dilemma, as one baraita taught: One may move even four or five baskets containing jugs of oil and jugs of wine. And it was taught in another baraita: One may move them even in ten and in fifteen baskets. What, is it not that the two baraitot disagree concerning the following matter, as this Sage in the first baraita holds that it is preferable to minimize the walking distance by moving fewer, heavier baskets, and this Sage in the second baraita holds that it is preferable to minimize the size of the burden by moving lighter baskets over the course of several trips.

诇讗 讚讻讜诇讬 注诇诪讗 诪注讜讟讬 讘讛讬诇讜讻讗 注讚讬祝 讜诪讬 住讘专转 讘注砖专 讜讘讞诪砖 注砖专讛讗拽讜驻讜转 拽讗讬 讗讻讚讬谉 拽讗讬 讜诇讗 拽砖讬讗 讛讗 讚诪砖转拽诇讬 讞讚 讞讚 讘拽讜驻讛 讜讛讗 讚诪讬砖转拽诇讬 转专讬 转专讬 讜讛讗 讚诪砖转拽诇讬 转诇转讗 转诇转讗 讜讘讚拽讜专讬 讚讛专驻谞讬讗

The Gemara rejects this: No, everyone agrees that it is preferable to minimize the walking distance. And do you hold that: In ten and in fifteen, is referring to baskets? It is referring to jugs, and there is no dispute between the baraitot. And this is not difficult: This baraita, which spoke of moving five, is referring to a case in which the jugs are taken one by one in each basket. And that baraita, which speaks of moving ten, is referring to a case in which the jugs are taken two by two in each basket. And that baraita, which speaks of moving fifteen, is referring to a case in which the jugs are taken three by three, e.g., in the case of the small jugs of Harpanya.

讗讬讘注讬讗 诇讛讜 讛谞讬 讗专讘注 讜讞诪砖 讚拽讗诪专 讗祝 注诇 讙讘 讚讗讬转 诇讬讛 讗讜专讞讬谉 讟讜讘讗 讗讜 讚讬诇诪讗 讛讻诇 诇驻讬 讛讗讜专讞讬谉 讜讗诐 转诪爪讬 诇讜诪专 讛讻诇 诇驻讬 讛讗讜专讞讬谉 讞讚 讙讘专讗 诪驻谞讬 诇讻讜诇讛讜 讗讜 讚讬诇诪讗 讙讘专讗 讙讘专讗 诪驻谞讬 诇谞驻砖讬讛

A dilemma was raised before the Sages: These four or five baskets, which the tanna stated in the mishna, is he saying that one may move only four or five baskets even though he has many guests? Or perhaps, it is all according to the number of guests, and if there are more guests one may move more baskets. And if you say it is all according to the number of guests, does one man move the baskets to make room for all of them, or perhaps each and every man moves a basket to make room for himself?

转讗 砖诪注 讚讗诪专 专讘讛 讗诪专 专讘讬 讞讬讬讗 驻注诐 讗讞转 讛诇讱 专讘讬 诇诪拽讜诐 讗讞讚 讜专讗讛 诪拽讜诐 讚讞讜拽 诇转诇诪讬讚讬诐 讜讬爪讗 诇砖讚讛 讜诪爪讗 砖讚讛 诪诇讗讛 注讜诪专讬诐 讜注讬诪专 专讘讬 讻诇 讛砖讚讛 讻讜诇讛 (砖诪注 诪讬谞讛 讛讻诇 诇驻讬 讛讗讜专讞讬谉)

Come and hear a resolution to this dilemma from that which Rabba said that Rav 岣yya said: Once Rabbi Yehuda HaNasi went to a certain place and saw that the place was too crowded for the students. And he went to the field and found a field full of bundles of grain, and Rabbi Yehuda HaNasi cleared the bundles from the whole field in its entirety. Conclude from it that the quantity that can be moved is all according to the number of guests.

讜专讘 讬讜住祝 讗诪专 专讘讬 讛讜砖注讬讗 驻注诐 讗讞转 讛诇讱 专讘讬 讞讬讬讗 诇诪拽讜诐 讗讞讚 讜专讗讛 诪拽讜诐 讚讞讜拽 诇转诇诪讬讚讬诐 讜讬爪讗 诇砖讚讛 讜诪爪讗 砖讚讛 诪诇讗讛 注讜诪专讬诐 讜注讬诪专 专讘讬 讞讬讬讗 讻诇 讛砖讚讛 讻讜诇讛 砖诪注 诪讬谞讛 讛讻诇 诇驻讬 讛讗讜专讞讬谉

And Rav Yosef said that Rav Hoshaya said: Once Rabbi 岣yya went to a certain place and saw that the place was too crowded for the students. And he went to the field and found a field full of bundles of grain, and Rabbi 岣yya cleared the bundles from the whole field in its entirety. Conclude from it that the quantity that can be moved is all according to the number of guests.

讜注讚讬讬谉 转讘注讬 诇讱 讞讚 讙讘专讗 诪驻谞讬 诇讬讛 诇讻讜诇讗 讗讜 讚讬诇诪讗 讻诇 讙讘专讗 讜讙讘专讗 诪驻谞讬 诇谞驻砖讬讛

The Gemara continues: And still you have a dilemma. Does one man move the baskets to make room for all of them, or perhaps each and every man moves baskets to make room for himself?

转讗 砖诪注 讜注讬诪专 专讘讬 讜诇讟注诪讬讱 专讘讬 讘讚谞驻砖讬讛 注讬诪专 讗诇讗 爪讜讛 讜注讬诪专 讜诇注讜诇诐 讻诇 讞讚 讜讞讚 诪驻谞讬 诇谞驻砖讬讛:

Come and hear a resolution to this question. We learned: And Rabbi Yehuda HaNasi cleared the bundles. Apparently, one person moved the bundles to make room for the others. The Gemara rejects the proof: And according to your reasoning, your opinion, do you think Rabbi Yehuda HaNasi, the spiritual leader of his generation, cleared the bundles himself? Rather, he ordered others to do so, and he thereby cleared the bundles. And actually, each and every one moves a bundle to make room for himself.

诪驻谞讬 讛讗讜专讞讬谉 讜讻讜壮: 讗诪专 专讘讬 讬讜讞谞谉 讙讚讜诇讛 讛讻谞住转 讗讜专讞讬谉 讻讛砖讻诪转 讘讬转 讛诪讚专砖 讚拽转谞讬 诪驻谞讬 讛讗讜专讞讬谉 讜诪驻谞讬 讘讟讜诇 讘讬转 讛诪讚专砖 讜专讘 讚讬诪讬 诪谞讛专讚注讗 讗诪专 讬讜转专 诪讛砖讻诪转 讘讬转 讛诪讚专砖 讚拽转谞讬 诪驻谞讬 讛讗讜专讞讬谉 讜讛讚专 讜诪驻谞讬 讘讟讜诇 讘讬转 讛诪讚专砖 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讙讚讜诇讛 讛讻谞住转 讗讜专讞讬谉 诪讛拽讘诇转 驻谞讬 砖讻讬谞讛 讚讻转讬讘 讜讬讗诪专 (讛壮) 讗诐 谞讗 诪爪讗转讬 讞谉 讘注讬谞讬讱 讗诇 谞讗 转注讘专 讜讙讜壮 讗诪专 专讘讬 讗诇注讝专 讘讗 讜专讗讛 砖诇讗 讻诪讚转 讛拽讚讜砖 讘专讜讱 讛讜讗 诪讚转 讘砖专 讜讚诐 诪讚转 讘砖专 讜讚诐 讗讬谉 拽讟谉 讬讻讜诇 诇讜诪专 诇讙讚讜诇 讛诪转谉 注讚 砖讗讘讗 讗爪诇讱 讜讗讬诇讜 讘讛拽讚讜砖 讘专讜讱 讛讜讗 讻转讬讘 讜讬讗诪专 (讛壮) 讗诐 谞讗 诪爪讗转讬 讜讙讜壮

We learned in the mishna: One may move baskets of produce due to the guests and in order to prevent the suspension of Torah study in the study hall. Rabbi Yo岣nan said: Hospitality toward guests is as great as rising early to go to the study hall, as the mishna equates them and teaches: Due to the guests and due to suspension of Torah study in the study hall. And Rav Dimi from Neharde鈥檃 says: Hospitality toward guests is greater than rising early to the study hall, as it teaches: Due to the guests, and only afterward: And due to suspension of Torah study in the study hall. Rav Yehuda said that Rav said on a related note: Hospitality toward guests is greater than receiving the Divine Presence, as when Abraham invited his guests it is written: 鈥淎nd he said: Lord, if now I have found favor in Your sight, please pass not from Your servant鈥 (Genesis 18:3). Abraham requested that God, the Divine Presence, wait for him while he tended to his guests appropriately. Rabbi Elazar said: Come and see that the attribute of the Holy One, Blessed be He, is not like that of flesh and blood. The attribute of flesh and blood people is such that a less significant person is unable to say to a more significant person: Wait until I come to you, while with regard to the Holy One, Blessed be He, it is written: 鈥淎nd he said: Lord, if now I have found favor in Your sight, please pass not from Your servant.鈥 Abraham requested that God wait for him due to his guests.

讗诪专 专讘 讬讛讜讚讛 讘专 砖讬诇讗 讗诪专 专讘讬 讗住讬 讗诪专 专讘讬 讬讜讞谞谉 砖砖讛 讚讘专讬诐 讗讚诐 讗讜讻诇 驻讬专讜转讬讛谉 讘注讜诇诐 讛讝讛 讜讛拽专谉 拽讬讬诪转 诇讜 诇注讜诇诐 讛讘讗 讜讗诇讜 讛谉 讛讻谞住转 讗讜专讞讬谉 讜讘讬拽讜专 讞讜诇讬诐 讜注讬讜谉 转驻诇讛 讜讛砖讻诪转 讘讬转 讛诪讚专砖 讜讛诪讙讚诇 讘谞讬讜 诇转诇诪讜讚 转讜专讛 讜讛讚谉 讗转 讞讘专讜 诇讻祝 讝讻讜转

Rav Yehuda bar Sheila said that Rabbi Asi said that Rabbi Yo岣nan said: There are six matters a person enjoys the profits of in this world, and nevertheless the principal exists for him for the World-to-Come, and they are: Hospitality toward guests, and visiting the sick, and consideration during prayer, and rising early to the study hall, and one who raises his sons to engage in Torah study, and one who judges another favorably, giving him the benefit of the doubt.

讗讬谞讬 讜讛讗 讗谞谉 转谞谉 讗诇讜 讚讘专讬诐 砖讗讚诐 注讜砖讛 讗讜转诐 讜讗讜讻诇 驻讬专讜转讬讛谉 讘注讜诇诐 讛讝讛 讜讛拽专谉 拽讬讬诪转 诇讜 诇注讜诇诐 讛讘讗 讜讗诇讜 讛谉 讻讬讘讜讚 讗讘 讜讗诐 讜讙诪讬诇讜转 讞住讚讬诐 讜讛讘讗转 砖诇讜诐 砖讘讬谉 讗讚诐 诇讞讘专讜 讜转诇诪讜讚 转讜专讛 讻谞讙讚 讻讜诇诐 [讛谞讬 讗讬谉 诪讬讚讬 讗讞专讬谞讗 诇讗]

The Gemara asks: Is that so? And did we not learn in a mishna: These are the matters that a person does them and enjoys their profits in this world, and nevertheless the principal exists for him for the World-to-Come, and they are: Honoring one鈥檚 father and mother, and acts of loving kindness, and bringing peace between a person and another, and Torah study is equal to all of them. By inference: These matters, yes, one enjoys their profits in this world and the principal exists for him in the World-to-Come; other matters, no.

讛谞讬 谞诪讬 (讘讙诪讬诇讜转 讞住讚讬诐 砖讬讬讻讬 诇讬砖谞讗 讗讞专讬谞讗 讛谞讬) 讘讛谞讬 砖讬讬讻讬

The Gemara answers: These too, hospitality toward guests and visiting the sick, are in the category of acts of loving-kindness. A different version of that answer: These matters on the longer list are attributable to those, the matters on the shorter list.

转谞讜 专讘谞谉 讛讚谉 讞讘讬专讜 诇讻祝 讝讻讜转 讚谞讬谉 讗讜转讜 诇讝讻讜转 讜诪注砖讛 讘讗讚诐 讗讞讚 砖讬专讚 诪讙诇讬诇 讛注诇讬讜谉 讜谞砖讻专 讗爪诇 讘注诇 讛讘讬转 讗讞讚 讘讚专讜诐 砖诇砖 砖谞讬诐 注专讘 讬讜诐 讛讻驻讜专讬诐 讗诪专 诇讜 转谉 诇讬 砖讻专讬 讜讗诇讱 讜讗讝讜谉 讗转 讗砖转讬 讜讘谞讬 讗诪专 诇讜 讗讬谉 诇讬 诪注讜转 讗诪专 诇讜 转谉 诇讬 驻讬专讜转 讗诪专 诇讜 讗讬谉 诇讬 转谉 诇讬 拽专拽注 讗讬谉 诇讬 转谉 诇讬 讘讛诪讛 讗讬谉 诇讬 转谉 诇讬 讻专讬诐 讜讻住转讜转 讗讬谉 诇讬 讛驻砖讬诇 讻诇讬讜 诇讗讞讜专讬讜 讜讛诇讱 诇讘讬转讜 讘驻讞讬 谞驻砖

The Sages taught in a baraita: One who judges another favorably is himself judged favorably. And there was an incident involving a certain person who descended from the Upper Galilee and was hired to work for a certain homeowner in the South for three years. On the eve of the Day of Atonement, he said to the homeowner: Give me my wages, and I will go and feed my wife and children. The homeowner said to him: I have no money. He said to him: In that case, give me my wages in the form of produce. He said to him: I have none. The worker said to him: Give me my wages in the form of land. The homeowner said to him: I have none. The worker said to him: Give me my wages in the form of animals. He said to him: I have none. The worker said to him: Give me cushions and blankets. He said to him: I have none. The worker slung his tools over his shoulder behind him and went to his home in anguish.

诇讗讞专 讛专讙诇 谞讟诇 讘注诇 讛讘讬转 砖讻专讜 讘讬讚讜 讜注诪讜 诪砖讜讬 砖诇砖讛 讞诪讜专讬诐 讗讞讚 砖诇 诪讗讻诇 讜讗讞讚 砖诇 诪砖转讛 讜讗讞讚 砖诇 诪讬谞讬 诪讙讚讬诐 讜讛诇讱 诇讜 诇讘讬转讜 讗讞专 砖讗讻诇讜 讜砖转讜 谞转谉 诇讜 砖讻专讜

After the festival of Sukkot, the homeowner took the worker鈥檚 wages in his hand, along with a burden that required three donkeys, one laden with food, one laden with drink, and one laden with types of sweets, and went to the worker鈥檚 home. After they ate and drank, the homeowner gave him his wages.

讗诪专 诇讜 讘砖注讛 砖讗诪专转 诇讬 转谉 诇讬 砖讻专讬 讜讗诪专转讬 讗讬谉 诇讬 诪注讜转 讘诪讛 讞砖讚转谞讬 讗诪专转讬 砖诪讗 驻专拽诪讟讬讗 讘讝讜诇 谞讝讚诪谞讛 诇讱 讜诇拽讞转 讘讛谉 讜讘砖注讛 砖讗诪专转 诇讬 转谉 诇讬 讘讛诪讛 讜讗诪专转讬 讗讬谉 诇讬 讘讛诪讛 讘诪讛 讞砖讚转谞讬 讗诪专转讬 砖诪讗 诪讜砖讻专转 讘讬讚 讗讞专讬诐 讘砖注讛 砖讗诪专转 诇讬 转谉 诇讬 拽专拽注 讜讗诪专转讬 诇讱 讗讬谉 诇讬 拽专拽注 讘诪讛 讞砖讚转谞讬 讗诪专转讬 砖诪讗 诪讜讞讻专转 讘讬讚 讗讞专讬诐 讛讬讗 讜讘砖注讛 砖讗诪专转讬 诇讱 讗讬谉 诇讬 驻讬专讜转 讘诪讛 讞砖讚转谞讬 讗诪专转讬 砖诪讗 讗讬谞谉 诪注讜砖专讜转 讜讘砖注讛 砖讗诪专转讬 诇讱 讗讬谉 诇讬 讻专讬诐 讜讻住转讜转 讘诪讛 讞砖讚转谞讬 讗诪专转讬 砖诪讗 讛拽讚讬砖 讻诇 谞讻住讬讜 诇砖诪讬诐

The homeowner said to him: When you said to me: Give me my wages, and I said: I have no money, of what did you suspect me? Why did you not suspect me of trying to avoid paying you? The worker answered, I said: Perhaps the opportunity to purchase merchandise [perakmatya] inexpensively presented itself, and you purchased it with the money that you owed me, and therefore you had no money available. The homeowner asked: And when you said to me: Give me animals, and I said: I have no animals, of what did you suspect me? The worker answered: I said: Perhaps the animals are hired to others. The homeowner asked: When you said to me: Give me land, and I said: I have no land, of what did you suspect me? The worker answered: I said: Perhaps the land is leased to others, and you cannot take the land from the lessees. The homeowner asked: And when you said to me: Give me produce, and I said: I have no produce, of what did you suspect me? The worker answered: I said: Perhaps they are not tithed, and that was why you could not give them to me. The homeowner asked: And when I said: I have no cushions or blankets, of what did you suspect me? The worker answered: I said: Perhaps he consecrated all his property to Heaven and therefore has nothing available at present.

讗诪专 诇讬讛 讛注讘讜讚讛 讻讱 讛讬讛 讛讚专转讬 讻诇 谞讻住讬 讘砖讘讬诇 讛讜专拽谞讜住 讘谞讬 砖诇讗 注住拽 讘转讜专讛 讜讻砖讘讗转讬 讗爪诇 讞讘讬专讬 讘讚专讜诐 讛转讬专讜 诇讬 讻诇 谞讚专讬 讜讗转讛 讻砖诐 砖讚谞转谞讬 诇讝讻讜转 讛诪拽讜诐 讬讚讬谉 讗讜转讱 诇讝讻讜转

The homeowner said to him: I swear by the Temple service that it was so. I had no money available at the time because I vowed and consecrated all my property on account of Hyrcanus, my son, who did not engage in Torah study. The homeowner sought to avoid leaving an inheritance for his son. And when I came to my colleagues in the South, the Sages of that generation, they dissolved all my vows. At that point, the homeowner had immediately gone to pay his worker. Now the homeowner said: And you, just as you judged favorably, so may God judge you favorably.

转谞讜 专讘谞谉 诪注砖讛 讘讞住讬讚 讗讞讚 砖驻讚讛 专讬讘讛 讗讞转 讘转 讬砖专讗诇 讜诇诪诇讜谉 讛砖讻讬讘讛 转讞转 诪专讙诇讜转讬讜 诇诪讞专 讬专讚 讜讟讘诇 讜砖谞讛 诇转诇诪讬讚讬讜

On a similar note, the Gemara relates that the Sages taught in a baraita: There was an incident involving a certain pious man who redeemed a young Jewish woman from captivity. When they arrived at the inn he had her lie beneath his feet. The next day, he descended, and immersed in a ritual bath to purify himself before Torah study and prayer, and taught his students. This conduct could arouse suspicion that the pious man kept the maiden for himself, as immersion in the morning is customary for men who have experienced a seminal emission by engaging in sexual relations.

讜讗诪专 (诇讛谉) 讘砖注讛 砖讛砖讻讘转讬讛 转讞转 诪专讙诇讜转讬 讘诪讛 讞砖讚转讜谞讬 讗诪专谞讜 砖诪讗 讬砖 讘谞讜 转诇诪讬讚 砖讗讬谞讜 讘讚讜拽 诇专讘讬

And the pious man said to his students: When I had her lie beneath my feet, of what did you suspect me? They said to him: We said: Perhaps there is a student among us whose conduct is not established before the rabbi, and he wanted to make certain that this student would not inappropriately accost the young woman. Therefore, the rabbi kept the woman close by.

讘砖注讛 砖讬专讚转讬 讜讟讘诇转讬 讘诪讛 讞砖讚转讜谞讬 讗诪专谞讜 砖诪讗 诪驻谞讬 讟讜专讞 讛讚专讱 讗讬专注 拽专讬 诇专讘讬 讗诪专 诇讛诐 讛注讘讜讚讛 讻讱 讛讬讛 讜讗转诐 讻砖诐 砖讚谞转讜谞讬 诇讻祝 讝讻讜转 讛诪拽讜诐 讬讚讬谉 讗转讻诐 诇讻祝 讝讻讜转

He said to them: When I descended and immersed, of what did you suspect me? They answered: Perhaps due to the exertion of travel, a seminal emission befell the rabbi. He said to them: I swear by the Temple service that it was so. And you, just as you judged me favorably, so may God judge you favorably.

转谞讜 专讘谞谉 驻注诐 讗讞转 讛讜爪专讱 讚讘专 讗讞讚 诇转诇诪讬讚讬 讞讻诪讬诐 讗爪诇 诪讟专讜谞讬转讗 讗讞转 砖讻诇 讙讚讜诇讬 专讜诪讬 诪爪讜讬讬谉 讗爪诇讛 讗诪专讜 诪讬 讬诇讱 讗诪专 诇讛诐 专讘讬 讬讛讜砖注 讗谞讬 讗诇讱

The Sages taught a similar baraita: Once there was a certain matter needed by Torah scholars. They wanted to discuss an issue with a certain matron whose company was kept by all the prominent people of Rome. The Torah scholars wanted to address the government on behalf of the Jewish people, and they sought the matron鈥檚 advice. They said: Who will go? Rabbi Yehoshua said to them: I shall go.

讛诇讱 专讘讬 讬讛讜砖注 讜转诇诪讬讚讬讜 讻讬讜谉 砖讛讙讬注 诇驻转讞 讘讬转讛 讞诇抓 转驻讬诇讬讜 讘专讞讜拽 讗专讘注 讗诪讜转 讜谞讻谞住 讜谞注诇 讛讚诇转 讘驻谞讬讛谉 讗讞专 砖讬爪讗 讬专讚 讜讟讘诇 讜砖谞讛 诇转诇诪讬讚讬讜

Rabbi Yehoshua and his students went to her. When he arrived with his students at the entrance of her house, he removed his phylacteries at a distance of four cubits from the door, and entered, and locked the door before them. After he emerged, he descended and immersed in a ritual bath, and taught his students. Here too, this was conduct that could arouse suspicion that something improper transpired.

讜讗诪专 (诇讛谉) 讘砖注讛 砖讞诇爪转讬 转驻讬诇讬谉 讘诪讛 讞砖讚转讜谞讬 讗诪专谞讜 讻住讘讜专 专讘讬 诇讗 讬讻谞住讜 讚讘专讬 拽讚讜砖讛 讘诪拽讜诐 讟讜诪讗讛

And he said to his students: When I removed the phylacteries, of what did you suspect me? They said to him, we said: The rabbi must hold that sacred items may not enter a place of impurity. Therefore, it would have been inappropriate to enter the house with phylacteries.

讘砖注讛 砖谞注诇转讬 讘诪讛 讞砖讚转讜谞讬 讗诪专谞讜 砖诪讗 讚讘专 诪诇讻讜转 讬砖 讘讬谞讜 诇讘讬谞讛

He asked: When I locked the door, of what did you suspect me? They said to him: We said: Perhaps there is a discreet royal matter that must be discussed between him and her and should not be revealed.

讘砖注讛 砖讬专讚转讬 讜讟讘诇转讬 讘诪讛 讞砖讚转讜谞讬 讗诪专谞讜 砖诪讗 谞讬转讝讛 爪讬谞讜专讗 诪驻讬讛 注诇 讘讙讚讬讜 砖诇 专讘讬 讗诪专 诇讛诐 讛注讘讜讚讛 讻讱 讛讬讛 讜讗转诐 讻砖诐 砖讚谞转讜谞讬 诇讝讻讜转 讛诪拽讜诐 讬讚讬谉 讗转讻诐 诇讝讻讜转:

Rabbi Yehoshua asked: When I descended and immersed, of what did you suspect me? They said to him, we said: Perhaps a bit of spittle sprayed from her mouth onto the rabbi鈥檚 clothes. The Sages decreed that the legal status of a gentile is like that of a zav; their bodily fluids transmit ritual impurity. Rabbi Yehoshua said to them: I swear by the Temple service that it was so. And you, just as you judged favorably, so may God judge you favorably.

诪驻谞讬谉 转专讜诪讛 讟讛讜专讛 讜讻讜壮: 驻砖讬讟讗 诇讗 爪专讬讻讗 讚诪谞讞讛 讘讬讚 讬砖专讗诇 诪讛讜 讚转讬诪讗 讻讬讜谉 讚诇讗 讞讝讬讗 诇讬讛 讗住讜专 拽讗 诪砖诪注 诇谉 讻讬讜谉 讚讞讝讬讗 诇讻讛谉 砖驻讬专 讚诪讬:

We learned in the mishna: One may move ritually pure teruma on Shabbat. The Gemara objects: That is obvious. The Gemara answers: It is necessary to teach this only in a case in which it is placed in Israelite hands. Lest you say: Since it is not suitable for the Israelite to eat, he is prohibited to move it on Shabbat; therefore, it teaches us that since it is suitable for a priest to eat, one may well move it on Shabbat.

讜讚诪讗讬 (讜讻讜壮): 讚诪讗讬 讛讗 诇讗 讞讝讬 诇讬讛 讻讬讜谉 讚讗讬 讘注讬 诪驻拽专 诇讬讛 诇谞讻住讬讛 讜讛讜讛 注谞讬 讜讞讝讬讗 诇讬讛 讛砖转讗 谞诪讬 讞讝讬 诇讬讛 讚转谞谉 诪讗讻讬诇讬谉 讗转 讛注谞讬讬诐 讚诪讗讬 讜讗转 讛讗讻住谞讬讗 讚诪讗讬 讜讗诪专 专讘 讛讜谞讗 转谞讗 讘讬转 砖诪讗讬 讗讜诪专讬诐 讗讬谉 诪讗讻讬诇讬谉 讗转 讛注谞讬讬诐 讚诪讗讬 讜讗转 讛讗讻住谞讬讗 讚诪讗讬 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪讗讻讬诇讬谉 讗转 讛注谞讬讬诐 讚诪讗讬 讜讗转 讛讗讻住谞讬讗 讚诪讗讬:

And we also learned in the mishna: One may move doubtfully tithed produce. The Gemara asks: With regard to doubtfully tithed produce, why may one move it? It is not suitable for him to eat. The Gemara answers: Since if he so desires, he may renounce all his property, declaring it ownerless, and he would then be poor, and the doubtfully tithed produce would be suitable for him, now too it is suitable for him. A pauper may eat doubtfully tithed produce, as we learned in a mishna: One may feed the poor doubtfully tithed produce and soldiers [akhsanya] doubtfully tithed produce. And Rav Huna said that it was taught: Beit Shammai say: One may neither feed the poor doubtfully tithed produce nor feed soldiers doubtfully tithed produce. And Beit Hillel say: One may feed the poor doubtfully tithed produce and feed soldiers doubtfully tithed produce. The halakha is in accordance with the opinion of Beit Hillel.

讜诪注砖专 专讗砖讜谉 砖谞讬讟诇讛 转专讜诪转讜 讜讻讜壮: 驻砖讬讟讗 诇讗 爪专讬讻讗 砖讛拽讚讬诪讜 讘砖讘讜诇讬诐 讜谞讟诇讛 讛讬诪谞讜 转专讜诪转 诪注砖专 讜诇讗 谞讟诇讛 讛讬诪谞讜 转专讜诪讛 讙讚讜诇讛

We learned in the mishna: And one may move first tithe whose teruma of the tithe has already been taken. The Gemara poses a question: It is obvious that if the teruma was already tithed it is non-sacred produce in every sense. The Gemara explains: It was necessary to teach this halakha only in the following case: A Levite preceded the priest while the grain was still on the stalks and brought it to the threshing floor, and before the grain was threshed, the teruma of the tithes was taken and the teruma gedola was not taken.

讜讻讬 讛讗 讚讗诪专 专讘讬 讗讘讛讜 讗诪专 专讬砖 诇拽讬砖 诪注砖专 专讗砖讜谉 砖讛拽讚讬诪讜 讘砖讘讜诇讬谉 驻讟讜专 诪转专讜诪讛 讙讚讜诇讛 砖谞讗诪专 讜讛专诪讜转诐 诪诪谞讜 转专讜诪转 讛壮 诪注砖专 诪谉 讛诪注砖专 诪注砖专 诪谉 讛诪注砖专 讗诪专转讬 诇讱 讜诇讗 转专讜诪讛 讙讚讜诇讛 讜转专讜诪转 诪注砖专 诪谉 讛诪注砖专

And the above mentioned halakha is in accordance with the opinion of Rabbi Abbahu, as Rabbi Abbahu said that Reish Lakish said: With regard to first tithe, in a case in which the Levite preceded the priest while the grain was still on the stalks, one is exempt from separating teruma gedola from it, as it is stated: 鈥淎nd you shall set apart from it a gift for the Lord, even a tenth part of the tithe鈥 (Numbers 18:26). By inference: A tenth part of the tithe, i.e., the teruma of the tithe, I, God, said to you that you must take, and not both teruma gedola and the teruma of the tithe.

讗诪专 诇讬讛 专讘 驻驻讗 诇讗讘讬讬 讗讬 讛讻讬 讗驻讬诇讜 讛拽讚讬诪讜 讘讻专讬 谞诪讬 诇讬驻讟专 讗诪专 诇讬讛 注诇讬讱 讗诪专 拽专讗 诪讻诇 诪转谞讜转讬讻诐 转专讬诪讜 讜讙讜壮

Rav Pappa said to Abaye: If so, even if the Levite preceded the priest after the kernels of grain were removed from the stalks and placed in a pile, the Levite should also be exempt from taking teruma gedola. Abaye said to him: With regard to your claim, the verse states: 鈥淔rom all that is given to you, you shall set apart that which is the Lord鈥檚 teruma (Numbers 18:29). God鈥檚 teruma, i.e., teruma gedola, must be taken from all the Levites鈥 gifts.

讜诪讛 专讗讬转 讛讗讬 讗讬讚讙谉 讜讛讗讬 诇讗 讗讬讚讙谉:

The Gemara asks: What did you see that led you to require teruma gedola from first tithe that was taken from grain in piles, and not from first tithe that was taken from grain on stalks? Abaye answers: This, stalks that were threshed and placed into piles, are completely processed and have become grain, and that, grains that have remained on the stalk, have not yet become grain. The verse states the following with regard to teruma gedola: 鈥淭he first of your grain鈥 (Deuteronomy 18:4) is given to the priest. Once it is considered grain, the rights of the priest take effect and the Levite is required to separate teruma gedola.

讜诪注砖专 砖谞讬 讜讻讜壮: 驻砖讬讟讗 诇讗 爪专讬讻讗 砖谞转谉 讗转 讛拽专谉 讜诇讗 谞转谉 讗转 讛讞讜诪砖 讛讗 拽讗 诪砖诪注 诇谉 讚讗讬谉 讞讜诪砖 诪注讻讘:

We learned in the mishna: One may move second tithe that was redeemed. The Gemara asks: This is obvious. The Gemara answers: It was necessary to teach this halakha only in a case where the consecrated property was not completely redeemed, i.e., where one gave payment for the principal, the value of the tithe, but he did not give payment for the fifth that he must add when redeeming items that he consecrated. And the mishna teaches us that failure to add the fifth does not invalidate the redemption, and the second tithe assumes non-sacred status from the moment that one pays the principal.

讜讛转讜专诪住 讛讬讘砖 讻讜壮: 讚讜讜拽讗 讬讘砖 讗讘诇 诇讞 诇讗 诪讗讬 讟注诪讗 讻讬讜谉 讚诪专讬专 诇讗 讗讻诇讛:

And we learned in the mishna: One may move even dry lupine, which is not fit for consumption by a person, because it is goat food. The Gemara comments: This applies only when lupine is dry. However, when it is moist, no it is prohibited to move it. What is the reason for this prohibition? Since lupine is extremely bitter when wet, an animal will not eat it.

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聽the students at the Emerging Scholars of Yeshivat Maharat in聽honor of Rabbanit Michelle and all your work!

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Shabbat 127

讻讚讗诪专讬 讗讬谞砖讬 讜讗讬 讘注讬 讗驻讬诇讜 讟讜讘讗 谞诪讬 诪驻谞讬谉 讜诪讗讬 讗讘诇 诇讗 讗转 讛讗讜爪专 砖诇讗 讬讙诪讜专 讻讜诇讜 讚讬诇诪讗 讗转讬 诇讗砖讜讜讬讬 讙讜诪讜转 讗讘诇 讗转讞讜诇讬 诪转讞讬诇 讜诪谞讬 专讘讬 砖诪注讜谉 讛讬讗 讚诇讬转 诇讬讛 诪讜拽爪讛

as people who are not so precise in their formulation say: Four or five. And if one so desires, he may clear even more. And what then is the meaning of: However, one may not move these items to create space in the storeroom? It means that one may not finish moving the baskets out of the entire storeroom, lest he come to level the floor by filling the holes. However, one may begin removing baskets from the storeroom. And whose opinion is cited in this mishna? It is the opinion of Rabbi Shimon, who is not of the opinion that there is a prohibition of set-aside.

转谞讜 专讘谞谉 讗讬谉 诪转讞讬诇讬谉 讘讗讜爪专 转讞讬诇讛 讗讘诇 注讜砖讛 讘讜 砖讘讬诇 讻讚讬 砖讬讻谞住 讜讬爪讗 注讜砖讛 讘讜 砖讘讬诇 讜讛讗 讗诪专转 讗讬谉 诪转讞讬诇讬谉 讛讻讬 拽讗诪专 注讜砖讛 讘讜 砖讘讬诇 讘专讙诇讬讜 讘讻谞讬住转讜 讜讘讬爪讬讗转讜

The Sages taught in a baraita: One may not use the storeroom for the first time. If one has never taken supplies from this storeroom, he may not begin moving baskets from it. However, he makes a path in it, so that he will be able to enter and exit. The Gemara asks: He makes a path in it? Did you not say: One may not use the storeroom for the first time? The Gemara answers that the baraita is saying as follows: He makes a path in it by moving baskets with his feet, as he enters the storehouse and as he exits. He may not move the basket with his hand.

转谞讜 专讘谞谉 转讘讜讗讛 爪讘讜专讛 讘讝诪谉 砖讛转讞讬诇 讘讛 诪注专讘 砖讘转 诪讜转专 诇讛住转驻拽 诪诪谞讛 讘砖讘转 讜讗诐 诇讗讜 讗住讜专 诇讛住转驻拽 诪诪谞讛 讘砖讘转 讚讘专讬 专讘讬 砖诪注讜谉 专讘讬 讗讞讗 诪转讬专 讻诇驻讬 诇讬讬讗 讗诇讗 讗讬诪讗 讚讘专讬 专讘讬 讗讞讗 讜专讘讬 砖诪注讜谉 诪转讬专

The Sages taught in a baraita: With regard to piled grain, if one had started to take grain from the pile on Shabbat eve, it is permitted to satisfy his needs from it on Shabbat, and if not, it is prohibited to satisfy his needs from it on Shabbat; this is the statement of Rabbi Shimon. Rabbi A岣 permits doing so in any case. The Gemara raises a difficulty: On the contrary; it is Rabbi Shimon who is lenient with regard to the halakhot of set-aside. Rather, emend the baraita and say: This is the statement of Rabbi A岣. Rabbi Shimon permits doing so in any case.

转谞讗 讻诪讛 砖讬注讜专 转讘讜讗讛 爪讘讜专讛 诇转讱 讘注讗 诪讬谞讬讛 专讘 谞讞讜诪讬 讘专 讝讻专讬讛 诪讗讘讬讬 砖讬注讜专 转讘讜讗讛 爪讘讜专讛 讘讻诪讛 讗诪专 诇讬讛 讛专讬 讗诪专讜 砖讬注讜专 转讘讜讗讛 爪讘讜专讛 诇转讱

It was taught: How much is the measure of piled grain needed to confer the legal status of a storeroom? A half-kor. Rav Na岣mi bar Zekharya raised a dilemma before Abaye: The measure of piled grain, how much is it? Abaye said to him that they said: The measure of piled grain is a half-kor.

讗讬讘注讬讗 诇讛讜 讛谞讬 讗专讘注 讜讞诪砖 拽讜驻讜转 讚拽讗诪专 讘讗专讘注 讜讞诪砖 拽讜驻讜转 讗讬谉 讟驻讬 诇讗 讗诇诪讗 诇诪注讜讟讬 讘讛讬诇讜讻讗 注讚讬祝 讗讜 讚讬诇诪讗 诇诪注讜讟讬 诪砖讜讬 注讚讬祝

A dilemma was raised before the Sages: These four or five baskets, which the tanna stated in the mishna, is he saying the following: Four or five baskets, yes, one may move them, more baskets, no, one may not move them? This would indicate that it is preferable to minimize the walking distance because fewer baskets results in less walking in and out of the storeroom. Or perhaps it is preferable to minimize the size of the burden by carrying smaller baskets, as long as the total measure of all that one carries does not exceed the capacity of five large baskets?

转讗 砖诪注 讚转谞讬 讞讚讗 诪驻谞讬谉 讗驻讬诇讜 讗专讘注 讜讞诪砖 拽讜驻讜转 砖诇 讻讚讬 砖诪谉 讜砖诇 讻讚讬 讬讬谉 讜转谞讬讗 讗讬讚讱 讘注砖专 讜讘讞诪砖 注砖专讛 诪讗讬 诇讗讜 讘讛讗 拽诪讬驻诇讙讬 讚诪专 住讘专 诪注讜讟讬 讘讛讬诇讜讻讗 注讚讬祝 讜诪专 住讘专 诪注讜讟讬 讘诪砖讜讬 注讚讬祝

Come and hear a resolution to this dilemma, as one baraita taught: One may move even four or five baskets containing jugs of oil and jugs of wine. And it was taught in another baraita: One may move them even in ten and in fifteen baskets. What, is it not that the two baraitot disagree concerning the following matter, as this Sage in the first baraita holds that it is preferable to minimize the walking distance by moving fewer, heavier baskets, and this Sage in the second baraita holds that it is preferable to minimize the size of the burden by moving lighter baskets over the course of several trips.

诇讗 讚讻讜诇讬 注诇诪讗 诪注讜讟讬 讘讛讬诇讜讻讗 注讚讬祝 讜诪讬 住讘专转 讘注砖专 讜讘讞诪砖 注砖专讛讗拽讜驻讜转 拽讗讬 讗讻讚讬谉 拽讗讬 讜诇讗 拽砖讬讗 讛讗 讚诪砖转拽诇讬 讞讚 讞讚 讘拽讜驻讛 讜讛讗 讚诪讬砖转拽诇讬 转专讬 转专讬 讜讛讗 讚诪砖转拽诇讬 转诇转讗 转诇转讗 讜讘讚拽讜专讬 讚讛专驻谞讬讗

The Gemara rejects this: No, everyone agrees that it is preferable to minimize the walking distance. And do you hold that: In ten and in fifteen, is referring to baskets? It is referring to jugs, and there is no dispute between the baraitot. And this is not difficult: This baraita, which spoke of moving five, is referring to a case in which the jugs are taken one by one in each basket. And that baraita, which speaks of moving ten, is referring to a case in which the jugs are taken two by two in each basket. And that baraita, which speaks of moving fifteen, is referring to a case in which the jugs are taken three by three, e.g., in the case of the small jugs of Harpanya.

讗讬讘注讬讗 诇讛讜 讛谞讬 讗专讘注 讜讞诪砖 讚拽讗诪专 讗祝 注诇 讙讘 讚讗讬转 诇讬讛 讗讜专讞讬谉 讟讜讘讗 讗讜 讚讬诇诪讗 讛讻诇 诇驻讬 讛讗讜专讞讬谉 讜讗诐 转诪爪讬 诇讜诪专 讛讻诇 诇驻讬 讛讗讜专讞讬谉 讞讚 讙讘专讗 诪驻谞讬 诇讻讜诇讛讜 讗讜 讚讬诇诪讗 讙讘专讗 讙讘专讗 诪驻谞讬 诇谞驻砖讬讛

A dilemma was raised before the Sages: These four or five baskets, which the tanna stated in the mishna, is he saying that one may move only four or five baskets even though he has many guests? Or perhaps, it is all according to the number of guests, and if there are more guests one may move more baskets. And if you say it is all according to the number of guests, does one man move the baskets to make room for all of them, or perhaps each and every man moves a basket to make room for himself?

转讗 砖诪注 讚讗诪专 专讘讛 讗诪专 专讘讬 讞讬讬讗 驻注诐 讗讞转 讛诇讱 专讘讬 诇诪拽讜诐 讗讞讚 讜专讗讛 诪拽讜诐 讚讞讜拽 诇转诇诪讬讚讬诐 讜讬爪讗 诇砖讚讛 讜诪爪讗 砖讚讛 诪诇讗讛 注讜诪专讬诐 讜注讬诪专 专讘讬 讻诇 讛砖讚讛 讻讜诇讛 (砖诪注 诪讬谞讛 讛讻诇 诇驻讬 讛讗讜专讞讬谉)

Come and hear a resolution to this dilemma from that which Rabba said that Rav 岣yya said: Once Rabbi Yehuda HaNasi went to a certain place and saw that the place was too crowded for the students. And he went to the field and found a field full of bundles of grain, and Rabbi Yehuda HaNasi cleared the bundles from the whole field in its entirety. Conclude from it that the quantity that can be moved is all according to the number of guests.

讜专讘 讬讜住祝 讗诪专 专讘讬 讛讜砖注讬讗 驻注诐 讗讞转 讛诇讱 专讘讬 讞讬讬讗 诇诪拽讜诐 讗讞讚 讜专讗讛 诪拽讜诐 讚讞讜拽 诇转诇诪讬讚讬诐 讜讬爪讗 诇砖讚讛 讜诪爪讗 砖讚讛 诪诇讗讛 注讜诪专讬诐 讜注讬诪专 专讘讬 讞讬讬讗 讻诇 讛砖讚讛 讻讜诇讛 砖诪注 诪讬谞讛 讛讻诇 诇驻讬 讛讗讜专讞讬谉

And Rav Yosef said that Rav Hoshaya said: Once Rabbi 岣yya went to a certain place and saw that the place was too crowded for the students. And he went to the field and found a field full of bundles of grain, and Rabbi 岣yya cleared the bundles from the whole field in its entirety. Conclude from it that the quantity that can be moved is all according to the number of guests.

讜注讚讬讬谉 转讘注讬 诇讱 讞讚 讙讘专讗 诪驻谞讬 诇讬讛 诇讻讜诇讗 讗讜 讚讬诇诪讗 讻诇 讙讘专讗 讜讙讘专讗 诪驻谞讬 诇谞驻砖讬讛

The Gemara continues: And still you have a dilemma. Does one man move the baskets to make room for all of them, or perhaps each and every man moves baskets to make room for himself?

转讗 砖诪注 讜注讬诪专 专讘讬 讜诇讟注诪讬讱 专讘讬 讘讚谞驻砖讬讛 注讬诪专 讗诇讗 爪讜讛 讜注讬诪专 讜诇注讜诇诐 讻诇 讞讚 讜讞讚 诪驻谞讬 诇谞驻砖讬讛:

Come and hear a resolution to this question. We learned: And Rabbi Yehuda HaNasi cleared the bundles. Apparently, one person moved the bundles to make room for the others. The Gemara rejects the proof: And according to your reasoning, your opinion, do you think Rabbi Yehuda HaNasi, the spiritual leader of his generation, cleared the bundles himself? Rather, he ordered others to do so, and he thereby cleared the bundles. And actually, each and every one moves a bundle to make room for himself.

诪驻谞讬 讛讗讜专讞讬谉 讜讻讜壮: 讗诪专 专讘讬 讬讜讞谞谉 讙讚讜诇讛 讛讻谞住转 讗讜专讞讬谉 讻讛砖讻诪转 讘讬转 讛诪讚专砖 讚拽转谞讬 诪驻谞讬 讛讗讜专讞讬谉 讜诪驻谞讬 讘讟讜诇 讘讬转 讛诪讚专砖 讜专讘 讚讬诪讬 诪谞讛专讚注讗 讗诪专 讬讜转专 诪讛砖讻诪转 讘讬转 讛诪讚专砖 讚拽转谞讬 诪驻谞讬 讛讗讜专讞讬谉 讜讛讚专 讜诪驻谞讬 讘讟讜诇 讘讬转 讛诪讚专砖 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讙讚讜诇讛 讛讻谞住转 讗讜专讞讬谉 诪讛拽讘诇转 驻谞讬 砖讻讬谞讛 讚讻转讬讘 讜讬讗诪专 (讛壮) 讗诐 谞讗 诪爪讗转讬 讞谉 讘注讬谞讬讱 讗诇 谞讗 转注讘专 讜讙讜壮 讗诪专 专讘讬 讗诇注讝专 讘讗 讜专讗讛 砖诇讗 讻诪讚转 讛拽讚讜砖 讘专讜讱 讛讜讗 诪讚转 讘砖专 讜讚诐 诪讚转 讘砖专 讜讚诐 讗讬谉 拽讟谉 讬讻讜诇 诇讜诪专 诇讙讚讜诇 讛诪转谉 注讚 砖讗讘讗 讗爪诇讱 讜讗讬诇讜 讘讛拽讚讜砖 讘专讜讱 讛讜讗 讻转讬讘 讜讬讗诪专 (讛壮) 讗诐 谞讗 诪爪讗转讬 讜讙讜壮

We learned in the mishna: One may move baskets of produce due to the guests and in order to prevent the suspension of Torah study in the study hall. Rabbi Yo岣nan said: Hospitality toward guests is as great as rising early to go to the study hall, as the mishna equates them and teaches: Due to the guests and due to suspension of Torah study in the study hall. And Rav Dimi from Neharde鈥檃 says: Hospitality toward guests is greater than rising early to the study hall, as it teaches: Due to the guests, and only afterward: And due to suspension of Torah study in the study hall. Rav Yehuda said that Rav said on a related note: Hospitality toward guests is greater than receiving the Divine Presence, as when Abraham invited his guests it is written: 鈥淎nd he said: Lord, if now I have found favor in Your sight, please pass not from Your servant鈥 (Genesis 18:3). Abraham requested that God, the Divine Presence, wait for him while he tended to his guests appropriately. Rabbi Elazar said: Come and see that the attribute of the Holy One, Blessed be He, is not like that of flesh and blood. The attribute of flesh and blood people is such that a less significant person is unable to say to a more significant person: Wait until I come to you, while with regard to the Holy One, Blessed be He, it is written: 鈥淎nd he said: Lord, if now I have found favor in Your sight, please pass not from Your servant.鈥 Abraham requested that God wait for him due to his guests.

讗诪专 专讘 讬讛讜讚讛 讘专 砖讬诇讗 讗诪专 专讘讬 讗住讬 讗诪专 专讘讬 讬讜讞谞谉 砖砖讛 讚讘专讬诐 讗讚诐 讗讜讻诇 驻讬专讜转讬讛谉 讘注讜诇诐 讛讝讛 讜讛拽专谉 拽讬讬诪转 诇讜 诇注讜诇诐 讛讘讗 讜讗诇讜 讛谉 讛讻谞住转 讗讜专讞讬谉 讜讘讬拽讜专 讞讜诇讬诐 讜注讬讜谉 转驻诇讛 讜讛砖讻诪转 讘讬转 讛诪讚专砖 讜讛诪讙讚诇 讘谞讬讜 诇转诇诪讜讚 转讜专讛 讜讛讚谉 讗转 讞讘专讜 诇讻祝 讝讻讜转

Rav Yehuda bar Sheila said that Rabbi Asi said that Rabbi Yo岣nan said: There are six matters a person enjoys the profits of in this world, and nevertheless the principal exists for him for the World-to-Come, and they are: Hospitality toward guests, and visiting the sick, and consideration during prayer, and rising early to the study hall, and one who raises his sons to engage in Torah study, and one who judges another favorably, giving him the benefit of the doubt.

讗讬谞讬 讜讛讗 讗谞谉 转谞谉 讗诇讜 讚讘专讬诐 砖讗讚诐 注讜砖讛 讗讜转诐 讜讗讜讻诇 驻讬专讜转讬讛谉 讘注讜诇诐 讛讝讛 讜讛拽专谉 拽讬讬诪转 诇讜 诇注讜诇诐 讛讘讗 讜讗诇讜 讛谉 讻讬讘讜讚 讗讘 讜讗诐 讜讙诪讬诇讜转 讞住讚讬诐 讜讛讘讗转 砖诇讜诐 砖讘讬谉 讗讚诐 诇讞讘专讜 讜转诇诪讜讚 转讜专讛 讻谞讙讚 讻讜诇诐 [讛谞讬 讗讬谉 诪讬讚讬 讗讞专讬谞讗 诇讗]

The Gemara asks: Is that so? And did we not learn in a mishna: These are the matters that a person does them and enjoys their profits in this world, and nevertheless the principal exists for him for the World-to-Come, and they are: Honoring one鈥檚 father and mother, and acts of loving kindness, and bringing peace between a person and another, and Torah study is equal to all of them. By inference: These matters, yes, one enjoys their profits in this world and the principal exists for him in the World-to-Come; other matters, no.

讛谞讬 谞诪讬 (讘讙诪讬诇讜转 讞住讚讬诐 砖讬讬讻讬 诇讬砖谞讗 讗讞专讬谞讗 讛谞讬) 讘讛谞讬 砖讬讬讻讬

The Gemara answers: These too, hospitality toward guests and visiting the sick, are in the category of acts of loving-kindness. A different version of that answer: These matters on the longer list are attributable to those, the matters on the shorter list.

转谞讜 专讘谞谉 讛讚谉 讞讘讬专讜 诇讻祝 讝讻讜转 讚谞讬谉 讗讜转讜 诇讝讻讜转 讜诪注砖讛 讘讗讚诐 讗讞讚 砖讬专讚 诪讙诇讬诇 讛注诇讬讜谉 讜谞砖讻专 讗爪诇 讘注诇 讛讘讬转 讗讞讚 讘讚专讜诐 砖诇砖 砖谞讬诐 注专讘 讬讜诐 讛讻驻讜专讬诐 讗诪专 诇讜 转谉 诇讬 砖讻专讬 讜讗诇讱 讜讗讝讜谉 讗转 讗砖转讬 讜讘谞讬 讗诪专 诇讜 讗讬谉 诇讬 诪注讜转 讗诪专 诇讜 转谉 诇讬 驻讬专讜转 讗诪专 诇讜 讗讬谉 诇讬 转谉 诇讬 拽专拽注 讗讬谉 诇讬 转谉 诇讬 讘讛诪讛 讗讬谉 诇讬 转谉 诇讬 讻专讬诐 讜讻住转讜转 讗讬谉 诇讬 讛驻砖讬诇 讻诇讬讜 诇讗讞讜专讬讜 讜讛诇讱 诇讘讬转讜 讘驻讞讬 谞驻砖

The Sages taught in a baraita: One who judges another favorably is himself judged favorably. And there was an incident involving a certain person who descended from the Upper Galilee and was hired to work for a certain homeowner in the South for three years. On the eve of the Day of Atonement, he said to the homeowner: Give me my wages, and I will go and feed my wife and children. The homeowner said to him: I have no money. He said to him: In that case, give me my wages in the form of produce. He said to him: I have none. The worker said to him: Give me my wages in the form of land. The homeowner said to him: I have none. The worker said to him: Give me my wages in the form of animals. He said to him: I have none. The worker said to him: Give me cushions and blankets. He said to him: I have none. The worker slung his tools over his shoulder behind him and went to his home in anguish.

诇讗讞专 讛专讙诇 谞讟诇 讘注诇 讛讘讬转 砖讻专讜 讘讬讚讜 讜注诪讜 诪砖讜讬 砖诇砖讛 讞诪讜专讬诐 讗讞讚 砖诇 诪讗讻诇 讜讗讞讚 砖诇 诪砖转讛 讜讗讞讚 砖诇 诪讬谞讬 诪讙讚讬诐 讜讛诇讱 诇讜 诇讘讬转讜 讗讞专 砖讗讻诇讜 讜砖转讜 谞转谉 诇讜 砖讻专讜

After the festival of Sukkot, the homeowner took the worker鈥檚 wages in his hand, along with a burden that required three donkeys, one laden with food, one laden with drink, and one laden with types of sweets, and went to the worker鈥檚 home. After they ate and drank, the homeowner gave him his wages.

讗诪专 诇讜 讘砖注讛 砖讗诪专转 诇讬 转谉 诇讬 砖讻专讬 讜讗诪专转讬 讗讬谉 诇讬 诪注讜转 讘诪讛 讞砖讚转谞讬 讗诪专转讬 砖诪讗 驻专拽诪讟讬讗 讘讝讜诇 谞讝讚诪谞讛 诇讱 讜诇拽讞转 讘讛谉 讜讘砖注讛 砖讗诪专转 诇讬 转谉 诇讬 讘讛诪讛 讜讗诪专转讬 讗讬谉 诇讬 讘讛诪讛 讘诪讛 讞砖讚转谞讬 讗诪专转讬 砖诪讗 诪讜砖讻专转 讘讬讚 讗讞专讬诐 讘砖注讛 砖讗诪专转 诇讬 转谉 诇讬 拽专拽注 讜讗诪专转讬 诇讱 讗讬谉 诇讬 拽专拽注 讘诪讛 讞砖讚转谞讬 讗诪专转讬 砖诪讗 诪讜讞讻专转 讘讬讚 讗讞专讬诐 讛讬讗 讜讘砖注讛 砖讗诪专转讬 诇讱 讗讬谉 诇讬 驻讬专讜转 讘诪讛 讞砖讚转谞讬 讗诪专转讬 砖诪讗 讗讬谞谉 诪注讜砖专讜转 讜讘砖注讛 砖讗诪专转讬 诇讱 讗讬谉 诇讬 讻专讬诐 讜讻住转讜转 讘诪讛 讞砖讚转谞讬 讗诪专转讬 砖诪讗 讛拽讚讬砖 讻诇 谞讻住讬讜 诇砖诪讬诐

The homeowner said to him: When you said to me: Give me my wages, and I said: I have no money, of what did you suspect me? Why did you not suspect me of trying to avoid paying you? The worker answered, I said: Perhaps the opportunity to purchase merchandise [perakmatya] inexpensively presented itself, and you purchased it with the money that you owed me, and therefore you had no money available. The homeowner asked: And when you said to me: Give me animals, and I said: I have no animals, of what did you suspect me? The worker answered: I said: Perhaps the animals are hired to others. The homeowner asked: When you said to me: Give me land, and I said: I have no land, of what did you suspect me? The worker answered: I said: Perhaps the land is leased to others, and you cannot take the land from the lessees. The homeowner asked: And when you said to me: Give me produce, and I said: I have no produce, of what did you suspect me? The worker answered: I said: Perhaps they are not tithed, and that was why you could not give them to me. The homeowner asked: And when I said: I have no cushions or blankets, of what did you suspect me? The worker answered: I said: Perhaps he consecrated all his property to Heaven and therefore has nothing available at present.

讗诪专 诇讬讛 讛注讘讜讚讛 讻讱 讛讬讛 讛讚专转讬 讻诇 谞讻住讬 讘砖讘讬诇 讛讜专拽谞讜住 讘谞讬 砖诇讗 注住拽 讘转讜专讛 讜讻砖讘讗转讬 讗爪诇 讞讘讬专讬 讘讚专讜诐 讛转讬专讜 诇讬 讻诇 谞讚专讬 讜讗转讛 讻砖诐 砖讚谞转谞讬 诇讝讻讜转 讛诪拽讜诐 讬讚讬谉 讗讜转讱 诇讝讻讜转

The homeowner said to him: I swear by the Temple service that it was so. I had no money available at the time because I vowed and consecrated all my property on account of Hyrcanus, my son, who did not engage in Torah study. The homeowner sought to avoid leaving an inheritance for his son. And when I came to my colleagues in the South, the Sages of that generation, they dissolved all my vows. At that point, the homeowner had immediately gone to pay his worker. Now the homeowner said: And you, just as you judged favorably, so may God judge you favorably.

转谞讜 专讘谞谉 诪注砖讛 讘讞住讬讚 讗讞讚 砖驻讚讛 专讬讘讛 讗讞转 讘转 讬砖专讗诇 讜诇诪诇讜谉 讛砖讻讬讘讛 转讞转 诪专讙诇讜转讬讜 诇诪讞专 讬专讚 讜讟讘诇 讜砖谞讛 诇转诇诪讬讚讬讜

On a similar note, the Gemara relates that the Sages taught in a baraita: There was an incident involving a certain pious man who redeemed a young Jewish woman from captivity. When they arrived at the inn he had her lie beneath his feet. The next day, he descended, and immersed in a ritual bath to purify himself before Torah study and prayer, and taught his students. This conduct could arouse suspicion that the pious man kept the maiden for himself, as immersion in the morning is customary for men who have experienced a seminal emission by engaging in sexual relations.

讜讗诪专 (诇讛谉) 讘砖注讛 砖讛砖讻讘转讬讛 转讞转 诪专讙诇讜转讬 讘诪讛 讞砖讚转讜谞讬 讗诪专谞讜 砖诪讗 讬砖 讘谞讜 转诇诪讬讚 砖讗讬谞讜 讘讚讜拽 诇专讘讬

And the pious man said to his students: When I had her lie beneath my feet, of what did you suspect me? They said to him: We said: Perhaps there is a student among us whose conduct is not established before the rabbi, and he wanted to make certain that this student would not inappropriately accost the young woman. Therefore, the rabbi kept the woman close by.

讘砖注讛 砖讬专讚转讬 讜讟讘诇转讬 讘诪讛 讞砖讚转讜谞讬 讗诪专谞讜 砖诪讗 诪驻谞讬 讟讜专讞 讛讚专讱 讗讬专注 拽专讬 诇专讘讬 讗诪专 诇讛诐 讛注讘讜讚讛 讻讱 讛讬讛 讜讗转诐 讻砖诐 砖讚谞转讜谞讬 诇讻祝 讝讻讜转 讛诪拽讜诐 讬讚讬谉 讗转讻诐 诇讻祝 讝讻讜转

He said to them: When I descended and immersed, of what did you suspect me? They answered: Perhaps due to the exertion of travel, a seminal emission befell the rabbi. He said to them: I swear by the Temple service that it was so. And you, just as you judged me favorably, so may God judge you favorably.

转谞讜 专讘谞谉 驻注诐 讗讞转 讛讜爪专讱 讚讘专 讗讞讚 诇转诇诪讬讚讬 讞讻诪讬诐 讗爪诇 诪讟专讜谞讬转讗 讗讞转 砖讻诇 讙讚讜诇讬 专讜诪讬 诪爪讜讬讬谉 讗爪诇讛 讗诪专讜 诪讬 讬诇讱 讗诪专 诇讛诐 专讘讬 讬讛讜砖注 讗谞讬 讗诇讱

The Sages taught a similar baraita: Once there was a certain matter needed by Torah scholars. They wanted to discuss an issue with a certain matron whose company was kept by all the prominent people of Rome. The Torah scholars wanted to address the government on behalf of the Jewish people, and they sought the matron鈥檚 advice. They said: Who will go? Rabbi Yehoshua said to them: I shall go.

讛诇讱 专讘讬 讬讛讜砖注 讜转诇诪讬讚讬讜 讻讬讜谉 砖讛讙讬注 诇驻转讞 讘讬转讛 讞诇抓 转驻讬诇讬讜 讘专讞讜拽 讗专讘注 讗诪讜转 讜谞讻谞住 讜谞注诇 讛讚诇转 讘驻谞讬讛谉 讗讞专 砖讬爪讗 讬专讚 讜讟讘诇 讜砖谞讛 诇转诇诪讬讚讬讜

Rabbi Yehoshua and his students went to her. When he arrived with his students at the entrance of her house, he removed his phylacteries at a distance of four cubits from the door, and entered, and locked the door before them. After he emerged, he descended and immersed in a ritual bath, and taught his students. Here too, this was conduct that could arouse suspicion that something improper transpired.

讜讗诪专 (诇讛谉) 讘砖注讛 砖讞诇爪转讬 转驻讬诇讬谉 讘诪讛 讞砖讚转讜谞讬 讗诪专谞讜 讻住讘讜专 专讘讬 诇讗 讬讻谞住讜 讚讘专讬 拽讚讜砖讛 讘诪拽讜诐 讟讜诪讗讛

And he said to his students: When I removed the phylacteries, of what did you suspect me? They said to him, we said: The rabbi must hold that sacred items may not enter a place of impurity. Therefore, it would have been inappropriate to enter the house with phylacteries.

讘砖注讛 砖谞注诇转讬 讘诪讛 讞砖讚转讜谞讬 讗诪专谞讜 砖诪讗 讚讘专 诪诇讻讜转 讬砖 讘讬谞讜 诇讘讬谞讛

He asked: When I locked the door, of what did you suspect me? They said to him: We said: Perhaps there is a discreet royal matter that must be discussed between him and her and should not be revealed.

讘砖注讛 砖讬专讚转讬 讜讟讘诇转讬 讘诪讛 讞砖讚转讜谞讬 讗诪专谞讜 砖诪讗 谞讬转讝讛 爪讬谞讜专讗 诪驻讬讛 注诇 讘讙讚讬讜 砖诇 专讘讬 讗诪专 诇讛诐 讛注讘讜讚讛 讻讱 讛讬讛 讜讗转诐 讻砖诐 砖讚谞转讜谞讬 诇讝讻讜转 讛诪拽讜诐 讬讚讬谉 讗转讻诐 诇讝讻讜转:

Rabbi Yehoshua asked: When I descended and immersed, of what did you suspect me? They said to him, we said: Perhaps a bit of spittle sprayed from her mouth onto the rabbi鈥檚 clothes. The Sages decreed that the legal status of a gentile is like that of a zav; their bodily fluids transmit ritual impurity. Rabbi Yehoshua said to them: I swear by the Temple service that it was so. And you, just as you judged favorably, so may God judge you favorably.

诪驻谞讬谉 转专讜诪讛 讟讛讜专讛 讜讻讜壮: 驻砖讬讟讗 诇讗 爪专讬讻讗 讚诪谞讞讛 讘讬讚 讬砖专讗诇 诪讛讜 讚转讬诪讗 讻讬讜谉 讚诇讗 讞讝讬讗 诇讬讛 讗住讜专 拽讗 诪砖诪注 诇谉 讻讬讜谉 讚讞讝讬讗 诇讻讛谉 砖驻讬专 讚诪讬:

We learned in the mishna: One may move ritually pure teruma on Shabbat. The Gemara objects: That is obvious. The Gemara answers: It is necessary to teach this only in a case in which it is placed in Israelite hands. Lest you say: Since it is not suitable for the Israelite to eat, he is prohibited to move it on Shabbat; therefore, it teaches us that since it is suitable for a priest to eat, one may well move it on Shabbat.

讜讚诪讗讬 (讜讻讜壮): 讚诪讗讬 讛讗 诇讗 讞讝讬 诇讬讛 讻讬讜谉 讚讗讬 讘注讬 诪驻拽专 诇讬讛 诇谞讻住讬讛 讜讛讜讛 注谞讬 讜讞讝讬讗 诇讬讛 讛砖转讗 谞诪讬 讞讝讬 诇讬讛 讚转谞谉 诪讗讻讬诇讬谉 讗转 讛注谞讬讬诐 讚诪讗讬 讜讗转 讛讗讻住谞讬讗 讚诪讗讬 讜讗诪专 专讘 讛讜谞讗 转谞讗 讘讬转 砖诪讗讬 讗讜诪专讬诐 讗讬谉 诪讗讻讬诇讬谉 讗转 讛注谞讬讬诐 讚诪讗讬 讜讗转 讛讗讻住谞讬讗 讚诪讗讬 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪讗讻讬诇讬谉 讗转 讛注谞讬讬诐 讚诪讗讬 讜讗转 讛讗讻住谞讬讗 讚诪讗讬:

And we also learned in the mishna: One may move doubtfully tithed produce. The Gemara asks: With regard to doubtfully tithed produce, why may one move it? It is not suitable for him to eat. The Gemara answers: Since if he so desires, he may renounce all his property, declaring it ownerless, and he would then be poor, and the doubtfully tithed produce would be suitable for him, now too it is suitable for him. A pauper may eat doubtfully tithed produce, as we learned in a mishna: One may feed the poor doubtfully tithed produce and soldiers [akhsanya] doubtfully tithed produce. And Rav Huna said that it was taught: Beit Shammai say: One may neither feed the poor doubtfully tithed produce nor feed soldiers doubtfully tithed produce. And Beit Hillel say: One may feed the poor doubtfully tithed produce and feed soldiers doubtfully tithed produce. The halakha is in accordance with the opinion of Beit Hillel.

讜诪注砖专 专讗砖讜谉 砖谞讬讟诇讛 转专讜诪转讜 讜讻讜壮: 驻砖讬讟讗 诇讗 爪专讬讻讗 砖讛拽讚讬诪讜 讘砖讘讜诇讬诐 讜谞讟诇讛 讛讬诪谞讜 转专讜诪转 诪注砖专 讜诇讗 谞讟诇讛 讛讬诪谞讜 转专讜诪讛 讙讚讜诇讛

We learned in the mishna: And one may move first tithe whose teruma of the tithe has already been taken. The Gemara poses a question: It is obvious that if the teruma was already tithed it is non-sacred produce in every sense. The Gemara explains: It was necessary to teach this halakha only in the following case: A Levite preceded the priest while the grain was still on the stalks and brought it to the threshing floor, and before the grain was threshed, the teruma of the tithes was taken and the teruma gedola was not taken.

讜讻讬 讛讗 讚讗诪专 专讘讬 讗讘讛讜 讗诪专 专讬砖 诇拽讬砖 诪注砖专 专讗砖讜谉 砖讛拽讚讬诪讜 讘砖讘讜诇讬谉 驻讟讜专 诪转专讜诪讛 讙讚讜诇讛 砖谞讗诪专 讜讛专诪讜转诐 诪诪谞讜 转专讜诪转 讛壮 诪注砖专 诪谉 讛诪注砖专 诪注砖专 诪谉 讛诪注砖专 讗诪专转讬 诇讱 讜诇讗 转专讜诪讛 讙讚讜诇讛 讜转专讜诪转 诪注砖专 诪谉 讛诪注砖专

And the above mentioned halakha is in accordance with the opinion of Rabbi Abbahu, as Rabbi Abbahu said that Reish Lakish said: With regard to first tithe, in a case in which the Levite preceded the priest while the grain was still on the stalks, one is exempt from separating teruma gedola from it, as it is stated: 鈥淎nd you shall set apart from it a gift for the Lord, even a tenth part of the tithe鈥 (Numbers 18:26). By inference: A tenth part of the tithe, i.e., the teruma of the tithe, I, God, said to you that you must take, and not both teruma gedola and the teruma of the tithe.

讗诪专 诇讬讛 专讘 驻驻讗 诇讗讘讬讬 讗讬 讛讻讬 讗驻讬诇讜 讛拽讚讬诪讜 讘讻专讬 谞诪讬 诇讬驻讟专 讗诪专 诇讬讛 注诇讬讱 讗诪专 拽专讗 诪讻诇 诪转谞讜转讬讻诐 转专讬诪讜 讜讙讜壮

Rav Pappa said to Abaye: If so, even if the Levite preceded the priest after the kernels of grain were removed from the stalks and placed in a pile, the Levite should also be exempt from taking teruma gedola. Abaye said to him: With regard to your claim, the verse states: 鈥淔rom all that is given to you, you shall set apart that which is the Lord鈥檚 teruma (Numbers 18:29). God鈥檚 teruma, i.e., teruma gedola, must be taken from all the Levites鈥 gifts.

讜诪讛 专讗讬转 讛讗讬 讗讬讚讙谉 讜讛讗讬 诇讗 讗讬讚讙谉:

The Gemara asks: What did you see that led you to require teruma gedola from first tithe that was taken from grain in piles, and not from first tithe that was taken from grain on stalks? Abaye answers: This, stalks that were threshed and placed into piles, are completely processed and have become grain, and that, grains that have remained on the stalk, have not yet become grain. The verse states the following with regard to teruma gedola: 鈥淭he first of your grain鈥 (Deuteronomy 18:4) is given to the priest. Once it is considered grain, the rights of the priest take effect and the Levite is required to separate teruma gedola.

讜诪注砖专 砖谞讬 讜讻讜壮: 驻砖讬讟讗 诇讗 爪专讬讻讗 砖谞转谉 讗转 讛拽专谉 讜诇讗 谞转谉 讗转 讛讞讜诪砖 讛讗 拽讗 诪砖诪注 诇谉 讚讗讬谉 讞讜诪砖 诪注讻讘:

We learned in the mishna: One may move second tithe that was redeemed. The Gemara asks: This is obvious. The Gemara answers: It was necessary to teach this halakha only in a case where the consecrated property was not completely redeemed, i.e., where one gave payment for the principal, the value of the tithe, but he did not give payment for the fifth that he must add when redeeming items that he consecrated. And the mishna teaches us that failure to add the fifth does not invalidate the redemption, and the second tithe assumes non-sacred status from the moment that one pays the principal.

讜讛转讜专诪住 讛讬讘砖 讻讜壮: 讚讜讜拽讗 讬讘砖 讗讘诇 诇讞 诇讗 诪讗讬 讟注诪讗 讻讬讜谉 讚诪专讬专 诇讗 讗讻诇讛:

And we learned in the mishna: One may move even dry lupine, which is not fit for consumption by a person, because it is goat food. The Gemara comments: This applies only when lupine is dry. However, when it is moist, no it is prohibited to move it. What is the reason for this prohibition? Since lupine is extremely bitter when wet, an animal will not eat it.

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