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Daf Yomi

July 24, 2020 | 讙壮 讘讗讘 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 Shifra Tyberg and Rephael Wenger in loving memory of Zvi ben Yisrael Yitzhak Tyberg on his yahrzeit, and in honor of their daughter Ayelet's upcoming marriage to Ori Kinberg.

  • This month's learning is sponsored by Rabbi Hayim Herring with pride and love, in honor of his spouse, Terri Krivosha, who received this year's Sidney Barrows Lifetime Commitment Award from the Mpls. And St. Paul Federations in recognition of her distinguished contribution to the Twin Cities Legal and Jewish Communities.聽

Shabbat 140

Can one put eggs in a mustard strainer on Shabbat – why? If the mustard (oil or wine made from mustard) was kneaded in its own liquids before Shabbat, can one add liquid and mix it on Shabbat or is it a problem of kneading? Is there a difference if it is done with a utensil or by hand? Other drinks that people prepare in a way that involves kneading or may be used for medicinal purposes are discussed – can they be prepare don Shabbat or not? If one needs to take medicine for a number of days in a row, can one prepare the medicine on Shabbat? Can one rub a garment after laundering which was meant both to soften and to whiten – which is the main reason it is done? If for whitening, it would be forbidden. Rav Hisda has a long list of advice including financial, food-related, marital advice to his daughters, etc. Can one sweep the feeding trough of an animal on Shabbat? On what does it depend? Can one move food from one animal to another? It depends from which animal to which – how?

诇驻讬 砖讗讬谉 注讜砖讬谉 讗讜转讛 讗诇讗 诇讙讜讜谉


Because it is only made to enhance the color of the food. That does not negate the egg-white as significant food in the sense that it would be considered waste, and therefore, no actual selection is performed.


讗讬转诪专 讞专讚诇 砖诇砖讜 诪注专讘 砖讘转 诇诪讞专 讗诪专 专讘 诪诪讞讜 讘讻诇讬 讗讘诇 诇讗 讘讬讚


It is stated: With regard to mustard that one kneaded on Shabbat eve, on the following day, Shabbat, Rav said: One may dissolve it in wine or water with a vessel, but not with his hand, as using a vessel diverges from the normal method of preparation.


讗诪专 诇讬讛 砖诪讜讗诇 讘讬讚 讗讟讜 讻诇 讬讜诪讗 诪诪讞讜 诇讬讛 讘讬讚 诪讗讻诇 讞诪讜专讬诐 讛讜讗 讗诇讗 讗诪专 砖诪讜讗诇 诪诪讞讜 讘讬讚 讜讗讬谞讜 诪诪讞讜 讘讻诇讬


Shmuel said to him: Why may he not dissolve it with his hand? Is that to say that he dissolves it with his hand every day? If it is prepared in that manner, it is donkey food. Certainly dissolving by hand is not the manner in which mustard is prepared during the week. Therefore, dissolving mustard with a vessel should not be permitted on Shabbat. Rather, Shmuel said the opposite: He may dissolve it with his hand as a divergence from the typical method of preparation, but he may not dissolve it in the usual manner, with a vessel.


讗转诪专 专讘讬 讗诇注讝专 讗诪专 讗讞讚 讝讛 讜讗讞讚 讝讛 讗住讜专 讜专讘讬 讬讜讞谞谉 讗诪专 讗讞讚 讝讛 讜讗讞讚 讝讛 诪讜转专 讗讘讬讬 讜专讘讗 讚讗诪专讬 转专讜讬讬讛讜 讗讬谉 讛诇讻讛 讻专讘讬 讬讜讞谞谉


It is stated that amora鈥檌m from Eretz Yisrael also disputed this issue, as Rabbi Elazar said: Both this and that, dissolving by hand and with a vessel, are prohibited; while Rabbi Yo岣nan said: Both this and that are permitted. Abaye and Rava both said: The halakha is not in accordance with the lenient opinion of Rabbi Yo岣nan.


拽诐 专讘讬 讬讜讞谞谉 讘砖讬讟转讬讛 讚专讘讬 讗诇注讝专 拽诐 专讘讬 讗诇注讝专 讘砖讬讟转讬讛 讚砖诪讜讗诇 讗讘讬讬 讜专讘讗 讚讗诪专讬 转专讜讬讬讛讜 讛诇讻讛 讻专讘讬 讬讜讞谞谉


Subsequently, Rabbi Yo岣nan stood and adopted the opinion of Rabbi Elazar and prohibited both methods of dissolving. Rabbi Elazar stood and adopted the opinion of Shmuel, who prohibited using a vessel but permitted it by hand. Given these stances, Abaye and Rava both said: The halakha is in accordance with the opinion of Rabbi Yo岣nan, who prohibited both methods.


讗讬诪讬讛 讚讗讘讬讬 注讘讚讗 诇讬讛 讜诇讗 讗讻诇 讚讘讬转讛讜 讚讝注讬专讗 注讘讚讗 诇讬讛 诇专讘 讞讬讬讗 讘专 讗砖讬 讜诇讗 讗讻讬诇 讗诪专 诇讬讛 诇专讘讱 注讘讬讚讬 诇讬讛 讜讗讻诇 讜讗转 诇讗 讗讻诇转 讗诪专 专讘讗 讘专 砖讘讗 讛讜讛 拽讗讬诪谞讗 拽诪讬讛 讚专讘讬谞讗 讜讘讞砖讬 诇讬讛 讘砖讜驻转讗 讚转讜诪讗 讜讗讻诇


The Gemara relates: Abaye鈥檚 mother, actually his foster mother, prepared mustard for him, and he did not eat it. Ze鈥檈ira鈥檚 wife prepared mustard for Rav 岣yya bar Ashi, her husband鈥檚 student, and he did not eat it. She said to him: I made this for your rabbi and he ate it, and you do not eat it? Rava bar Shabba said: I was standing before Ravina, and they stirred mustard for him with the inner part of the garlic, and he ate it.


讗诪专 诪专 讝讜讟专讗 诇讬转 讛诇讻转讗 讻讻诇 讛谞讬 砖诪注转转讗 讗诇讗 讻讬 讛讗 讚讗转诪专 讞专讚诇 砖诇砖讜 诪注专讘 砖讘转 诇诪讞专 诪诪讞讜 讘讬谉 讘讬讚 讘讬谉 讘讻诇讬 讜谞讜转谉 诇转讜讻讜 讚讘砖 讜诇讗 讬讟专讜祝 讗诇讗 诪注专讘


Mar Zutra said: The halakha is not in accordance with any of these statements. Rather, it is in accordance with this one, as it was stated: Mustard that one kneaded on Shabbat eve, on the following day he may dissolve it either by hand or with a vessel, and he may place honey in it. And when he dissolves it he may not beat it forcefully as would a craftsman, but he may mix it gently.


砖讞诇讬讬诐 砖砖讞拽谉 诪注专讘 砖讘转 诇诪讞专 谞讜转谉 诇转讜讻谉 砖诪谉 讜讞讜诪抓 讜诪诪砖讬讱 诇转讜讻谉 讗诪讬转讗 讜诇讗 讬讟专讜祝 讗诇讗 诪注专讘 砖讜诐 砖专讬住拽讜 诪注专讘 砖讘转 诇诪讞专 谞讜转谉 诇转讜讻讜 驻讜诇 讜讙专讬住讬谉 讜诇讗 讬砖讞讜拽 讗诇讗 诪注专讘 讜诪诪砖讬讱 讗转 讗诪讬转讗 诇转讜讻谉 诪讗讬 讗诪讬转讗 谞讬谞讬讬讗 讗诪专 讗讘讬讬 砖诪注 诪讬谞讛 讛讗讬 谞讬谞讬讬讗 诪注诇讬讗 诇转讞诇讬:


Cress that one ground on Shabbat eve, on the following day he may place oil and vinegar in it, and add amita into the mixture, and he may not beat it, but he may mix it. Similarly, garlic that one crushed on Shabbat eve, on the following day, he may place beans and grits in it, and he may not pound, but mix, and he may add amita into the mixture. The Gemara asks: What is amita? The Gemara answers: It is mint. Abaye said: Learn from this that adding mint is beneficial for cress.


讜注讜砖讬谉 讗谞讜诪诇讬谉 讘砖讘转: 转谞讜 专讘谞谉 注讜砖讬谉 讗谞讜诪诇讬谉 讘砖讘转 讜讗讬谉 注讜砖讬谉 讗诇讜谞讟讬转 讜讗讬讝讜 讛讬讗 讗谞讜诪诇讬谉 讜讗讬讝讜 讛讬讗 讗诇讜谞讟讬转 讗谞讜诪诇讬谉 讬讬谉 讜讚讘砖 讜驻诇驻诇讬谉 讗诇讜谞讟讬转 讬讬谉 讬砖谉 讜诪讬诐 爪诇讜诇讬谉 讜讗驻专住诪讜谉 讚注讘讚讬 诇讘讬 诪住讜转讗 诇诪讬拽专


We also learned in the mishna: One may prepare anumlin on Shabbat. The Sages taught in a baraita: One may prepare anumlin on Shabbat. However, one may not prepare aluntit. The baraita explains: And what is anumlin and what is aluntit? Anumlin is a drink, which is a mixture of wine, honey, and pepper. Aluntit is a mixture of aged wine and clear water and balsam, which they prepare for use after bathing in a bathhouse to cool down from the heat of the bathhouse. It is prohibited to prepare it on Shabbat because it is a form of remedy.


讗诪专 专讘 讬讜住祝 讝讬诪谞讗 讞讚讗 注诇讬转 讘转专 诪专 注讜拽讘讗 诇讘讬 讘讗谞讬 讻讬 谞驻拽讬 讗转讗讬 讗砖拽讬讬谉 讞诪专讗 讞讚 讻住讗 讜讞砖讬 诪讘讬谞转讗 讚专讗砖讬 讜注讚 讟讜驻专讗 讚讻专注讬 讜讗讬 讗砖拽讬讬谉 讻住讗 讗讞专讬谞讗 讛讜讗讬 诪住转驻讬谞讗 讚诇诪讗 诪谞讻讜 诇讬 诪讝讻讜转讗 讚注诇诪讗 讚讗转讬 讜讛讗 诪专 注讜拽讘讗 讚砖转讬 讻诇 讬讜诪讗 砖讗谞讬 诪专 注讜拽讘讗 讚讚砖 讘讬讛:


Rav Yosef said: On one occasion, I followed Mar Ukva into a bathhouse. When I exited, he came and gave me one cup of this wine to drink, and I felt its chill from the hairs on my head down to the toenails on my feet. And if he had given me another cup to drink, and if I would have survived it, I would have feared a reduction of my merit in the World-to-Come. The Gemara asks: Didn鈥檛 Mar Ukva drink this wine every day? How was he not harmed? The Gemara answers: Mar Ukva was different, as he grew accustomed to it.


诪转谞讬壮 讗讬谉 砖讜专讬谉 讗转 讛讞讬诇转讬转 讘驻讜砖专讬谉 讗讘诇 谞讜转谉 诇转讜讱 讛讞讜诪抓 讜讗讬谉 砖讜诇讬谉 讗转 讛讻专砖讬谞讬谉 讜诇讗 砖驻讬谉 讗讜转谉 讗讘诇 谞讜转谉 诇转讜讱 讛讻讘专讛 讗讜 诇转讜讱 讛讻诇讻诇讛


MISHNA: One may not soak asafoetida in lukewarm water to prepare a medicinal drink from it; however, one may place it into vinegar like a standard spice. And one may not soak vetches in water in order to separate them from their chaff, nor rub them by hand so as to remove their chaff. However, one may place them into a sieve or into a basket, and if the chaff gets removed, so be it.


讗讬谉 讻讜讘专讬谉 讗转 讛转讘谉 讘讻讘专讛 讜诇讗 讬转谞谞讜 注诇 讙讘讬 诪拽讜诐 讙讘讜讛 讘砖讘讬诇 砖讬专讚 讛诪讜抓 讗讘诇 谞讜讟诇 讛讜讗 讘讻讘专讛 讜谞讜转谉 诇转讜讱 讛讗讬讘讜住:


One may not sift straw in a sieve, and similarly, one may not place it on a high place so that that the chaff blows away in the wind; however, one may take the straw in a sieve and place it into the trough of an animal, and one need not be concerned if the chaff is removed in the process.


讙诪壮 讗讬讘注讬讗 诇讛讜 砖专讛 诪讗讬 转专讙诪讗 专讘 讗讚讗 谞专砖讗讛 拽诪讬讛 讚专讘 讬讜住祝 砖专讛 讞讬讬讘 讞讟讗转


GEMARA: A dilemma was raised before the Sages: If one unwittingly soaked asafoetida on Shabbat, what is the halakha? Rav Adda from the city of Naresh interpreted it before Rav Yosef: If one soaked it, he is liable to bring a sin-offering.


讗诪专 诇讬讛 讗讘讬讬 讗诇讗 诪注转讛 砖专讛 讗讜诪爪讗 讘诪讬讗 讛讻讬 谞诪讬 讚诪讬讞讬讬讘 讗诇讗 讗诪专 讗讘讬讬 诪讚专讘谞谉 砖诇讗 讬注砖讛 讻讚专讱 砖讛讜讗 注讜砖讛 讘讞讜诇


Abaye said to him: But if that is so, if one soaked a piece of meat in water, would you also say that he is liable? No cooking was performed at all. Rather, Abaye said: It is prohibited by rabbinic decree, so that one will not conduct himself on Shabbat in the manner in which he conducts himself during the week.


讘注讗 诪讬谞讬讛 专讘讬 讬讜讞谞谉 诪专讘讬 讬谞讗讬 诪讛讜 诇砖专讜转 讗转 讛讞诇转讬转 讘爪讜谞谉 讗诪专 诇讬讛 讗住讜专 讜讛讗 讗谞谉 转谞谉 讗讬谉 砖讜专讬谉 讗转 讛讞诇转讬转 讘驻讜砖专讬谉 讛讗 讘爪讜谞谉 诪讜转专


Rabbi Yo岣nan raised a dilemma before Rabbi Yannai: What is the halakha with regard to soaking asafoetida in cold water on Shabbat? Rabbi Yannai said to him: It is prohibited. Rabbi Yo岣nan asked: Didn鈥檛 we learn in the mishna: One may not soak asafoetida in lukewarm water, indicating that it is permitted to soak it in cold water?


讗诪专 诇讬讛 讗诐 讻谉 诪讛 讘讬谉 诇讬 讜诇讱 诪转谞讬转讬谉 讬讞讬讚讗讛 讛讬讗 讚转谞讬讗 讗讬谉 砖讜专讬谉 讗转 讛讞诇转讬转 诇讗 讘讞诪讬谉 讜诇讗 讘爪讜谞谉 专讘讬 讬讜住讬 讗讜诪专 讘讞诪讬谉 讗住讜专 讘爪讜谞谉 诪讜转专


Rabbi Yannai said to him: If so, that is the difference between my knowledge and yours, as I am able to analyze the halakha more profoundly. In this case, the mishna is not a reliable source, as the mishna expresses an individual opinion. As it was taught in the Tosefta: One may neither soak asafoetida in hot water nor in cold water. Rabbi Yosei says: In hot water it is prohibited; in cold water it is permitted. The mishna that does not prohibit cold water is in accordance with the individual opinion of Rabbi Yosei, but the halakha is not ruled based on that opinion.


诇诪讗讬 注讘讚讬 诇讬讛 诇讬讜拽专讗 讚诇讬讘讗 专讘 讗讞讗 讘专 讬讜住祝 讞砖 讘讬讜拽专讗 讚诇讬讘讗 讗转讗 诇拽诪讬讛 讚诪专 注讜拽讘讗 讗诪专 诇讬讛 讝讬诇 砖转讬 转诇转讗 转讬拽诇讬 讞讬诇转转讗 讘转诇转讗 讬讜诪讬 讗讝诇 讗讬砖转讬 讞诪砖讗 讘砖讘转 讜诪注诇讬 砖讘转 诇爪驻专讗 讗讝诇 砖讗诇 讘讬 诪讚专砖讗 讗诪专讜 诇讬讛 转谞讗 讚讘讬 专讘 讗讚讗 讜讗诪专讬 诇讛 转谞讗 讚讘讬 诪专 讘专 专讘 讗讚讗 砖讜转讛 讗讚诐 拽讘 讗讜 拽讘讬讬诐 讜讗讬谞讜 讞讜砖砖


The Gemara asks: For what purpose is soaked asafoetida prepared? The Gemara answers: As a cure for heaviness of the heart. One who feels a pain in his heart drinks asafoetida. The Gemara relates: Rav A岣 bar Yosef felt heaviness in his heart. He came before Mar Ukva to ask his advice. Mar Ukva said to him: Go drink the weight of three shekels of asafoetida in three days. He went and drank on Thursday and Shabbat eve. In the morning, he went and asked in the study hall if he could drink it on Shabbat. They said to him: The Sage from the school of Rav Adda taught, and others say, that the Sage from the school of Mar bar Rav Adda taught: A person may drink asafoetida on Shabbat, even a kav or two kav, and he need not be concerned about the decree prohibiting medicine, because asafoetida is drunk by healthy people as well.


讗诪专 诇讛讜 诇砖转讜转 诇讗 拽诪讬讘注讬讗 诇讬 讻讬 拽讗 诪讬讘注讬讗 诇讬 诇砖专讜转 诪讗讬 讗诪专 诇讛讜 专讘 讞讬讬讗 讘专 讗讘讬谉 讘讚讬讚讬 讛讜讛 注讜讘讚讗 讜讗转讗讬 砖讗讬诇转讬讛 诇专讘 讗讚讗 讘专 讗讛讘讛 讜诇讗 讛讜讛 讘讬讚讬讛 讗转讗讬 砖讗讬诇转讬讛 诇专讘 讛讜谞讗 讜讗诪专 讛讻讬 拽讗诪专 专讘 砖讜专讛 讘爪讜谞谉 讜诪谞讬讞 讘讞诪讛


Rav A岣 bar Yosef said to them: With regard to drinking, I have no dilemma. When I raised a dilemma, it is with regard to soaking asafoetida; what is the halakha? Rav 岣yya bar Avin said to them: There was an incident that happened with me, and I came and asked that question to Rav Adda bar Ahava, and he did not have an answer for it. I came and asked Rav Huna, and he said that this is what Rav is saying: One may soak asafoetida in cold water and place it in the sun to warm it so it will be fit to drink.


讻诪讗谉 讚砖专讬 讗驻讬诇讜 诇诪讗谉 讚讗住专 讛谞讬 诪讬诇讬 讛讬讻讗 讚诇讗 讗讬砖转讬 讻诇诇 讗讘诇 讛讻讗 讻讬讜谉 讚讗讬砖转讬 讞诪砖讗 讜诪注诇讬 砖讘转讗 讗讬 诇讗 砖转讬 讘砖讘转 诪讬住转讻谉


The Gemara asks: Was Rav鈥檚 ruling according to the opinion of the one who permitted soaking asafoetida in cold water? The Gemara answers: His ruling could be even according to the opinion of the one who prohibited doing so; this prohibition applies only when he had not drunk asafoetida at all; however, here, since he drank it on Thursday and on Shabbat eve, if he does not drink on Shabbat he would thereby be endangered. Therefore, he is permitted even to soak the asafoetida.


诪讬住转诪讬讱 讜讗讝讬诇 专讘 讗讞讗 讘专 讬讜住祝 讗讻转驻讬讛 讚专讘 谞讞诪谉 讘专 讬爪讞拽 讘专 讗讞转讬讛 讗诪专 诇讬讛 讻讬 诪讟讬谞谉 诇讘讬 专讘 住驻专讗 注讬讬诇讬谞讗 讻讬 诪讟讜 注讬讬诇讬讛 讘注讗 诪讬谞讬讛 诪讛讜 诇讻住讻讜住讬 讻讬转谞讬转讗 讘砖讘转讗 诇专讻讜讻讬 讻讬转谞讬转讗 拽讗 诪讬讻讜讬谉 讜砖驻讬专 讚诪讬 讗讜 讚讬诇诪讗 诇讗讜诇讜讚讬 讞讬讜专讗 拽诪讬讻讜讬谉 讜讗住讬专 讗诪专 诇讬讛 诇专讻讜讻讬 拽讗 诪讬讻讜讬谉 讜砖驻讬专 讚诪讬


The Gemara relates another incident involving Rav A岣 bar Yosef: Rav A岣 bar Yosef was walking and leaning on the shoulder of Rav Na岣an bar Yitz岣k, his sister鈥檚 son. Rav A岣 said to him: When we arrive at Rav Safra鈥檚 house, bring me in. When they arrived, Rav Na岣an brought him in. Rav A岣 then raised a dilemma before Rav Safra: What is the halakha pertaining to rubbing and thereby softening a linen shirt that is hard after being laundered on Shabbat? Does one intend to soften the shirt, and one may well do so? Or perhaps he intends to generate whiteness in the shirt, and it is prohibited? Rav Safra said to him: He intends to soften, and one may well do so.


讻讬 谞驻拽 讗转讗 讗诪专 诇讬讛 诪讗讬 讘注讗 诪专 诪讬谞讬讛 讗诪专 诇讬讛 讘注讬 诪讬谞讬讛 诪讛讜 诇讻住讻讜住讬 讻讬转谞讬转讗 讘砖讘转讗 讜讗诪专 诇讬 砖驻讬专 讚诪讬


When Rav A岣 emerged and came from Rav Safra鈥檚 house, Rav Na岣an said to him: What dilemma did the Master raise before Rav Safra? Rav A岣 said to him: I raised the following dilemma before him: What is the halakha pertaining to rubbing and thereby softening a linen shirt on Shabbat, and he said to me: One may well do so.


讜转讘注讬 诇讬讛 诇诪专 住讜讚专讗 住讜讚专讗 诇讗 拽讗 诪讬讘注讬讗 诇讬 讚讘注讬 诪专讘 讛讜谞讗 讜驻砖讬讟 诇讬


Rav Na岣an bar Yitz岣k asked: And let the Master raise the same dilemma with regard to rubbing a scarf. He replied: I did not raise the dilemma with regard to a scarf, as I raised it before Rav Huna. And he resolved it for me and said that it is permitted (Rif).


讜转讬驻砖讬讟 诇讬讛 诇诪专 诪住讜讚专讗 讗诪专 诇讬讛 讛转诐 诪讬讞讝讬 讻讬 讗讜诇讜讚讬 讞讬讜专讗 讛讻讗 诇讗 诪讬讞讝讬 讻讗讜诇讜讚讬 讞讬讜专讗


Rav Na岣an asked him: And let the Master resolve the dilemma with regard to a shirt from Rav Huna鈥檚 ruling with regard to a scarf. Rav A岣 said to him: There is a difference between the cases: There, in the case of a shirt, it appears that one is generating whiteness, whereas here, in the case of a scarf, it does not appear that one is generating whiteness, as people are not so particular with the whiteness of a scarf, and one鈥檚 intention is undoubtedly to soften it.


讗诪专 专讘 讞住讚讗 讛讗讬 讻讬转谞讬转讗


Rav 岣sda said: With regard to this linen shirt,


诪砖诇驻讜 诇讚讬讚讛 诪拽谞讬讗 砖专讬 拽谞讬讗 诪诪谞讛 讗住讜专 讗诪专 专讘讗 讜讗诐 讻诇讬 拽讬讜讗讬 讛讜讗 诪讜转专


to remove it from the reed upon which it is hanging is permitted; however, to remove the reed from it is prohibited. Since the reed is not a vessel, it is set-aside. Rava said: And if it is hung on a weaver鈥檚 vessel, it is permitted to remove the vessel as well. Although its primary function is for a prohibited labor, since it is a vessel, it may be moved.


讗诪专 专讘 讞住讚讗 讛讗讬 讻讬砖转讗 讚讬专拽讗 讗讬 讞讝讬讗 诇诪讗讻诇 讘讛诪讛 砖专讬 诇讟诇讟讜诇讬 讜讗讬 诇讗 讗住讬专


Rav 岣sda said: This bundle of vegetables, if it is suitable for animal food, it is permitted to move it on Shabbat, but if not, it is prohibited to move it.


讗诪专 专讘 讞讬讬讗 讘专 讗砖讬 讗诪专 专讘 讛讗讬 转诇讬讗 讚讘砖专讗 砖专讬 诇讟诇讟讜诇讬 讚讻讜讜专讬 讗住讬专


Rav 岣yya bar Ashi said that Rav said as follows: In the case of this hook, if it is used for hanging meat, it is permitted to move it, as it is also suitable for other uses. However, if it is a hook for hanging fish, it is prohibited to move it, because it smells bad (Rabbeinu 岣nanel) and is used exclusively for fish.


讗诪专 专讘 拽讟讬谞讗 讛注讜诪讚 讘讗诪爪注 讛诪讟讛 讻讗讬诇讜 注讜诪讚 讘讻专讬住讛 砖诇 讗砖讛 讜诇讗讜 诪讬诇转讗 讛讬讗


Rav Ketina said: One who stands on a board in the middle of a bed, it is as though he were standing on the stomach of a woman. Just as he would certainly injure the woman, he will certainly break the bed (ge鈥檕nim). The Gemara comments: And it is not a correct matter, and it is not accepted as halakha.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚讝讘讬谉 讬专拽讗 诇讬讝讘讬谉 讗专讬讻讗 讻讬砖讗 讻讬 讻讬砖讗 讜讗讜专讻讗 诪诪讬诇讗


On the topic of the bundle of vegetables, the Gemara cites additional advice on similar issues that Rav 岣sda said to poor scholars experiencing difficulty earning a livelihood: A student of a Torah academy who buys vegetables should buy long ones. A bundle is a bundle, and they have a standard thickness at a standard price. However, the addition of length comes on its own for free.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚讝讘讬谉 拽谞讬讗 诇讬讝讘讬谉 讗专讬讻讗 讟讜谞讗 讻讬 讟讜谞讗 讜讗讜专讻讗 诪诪讬诇讗


And Rav 岣sda also said: A student of a Torah academy who buys reeds should buy long ones, since a bundle is a bundle. Bundles of reeds have a standard thickness, but the length comes on its own for free.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 [讚诇讗 谞驻讬砖讗 诇讬讛 专讬驻转讗] 诇讗 诇讬讻讜诇 讬专拽讗 诪砖讜诐 讚讙专讬专 讜讗诪专 专讘 讞住讚讗 讗谞讗 诇讗 讘注谞讬讜转讬 讗讻诇讬 讬专拽讗 讜诇讗 讘注转讬专讜转讬 讗讻诇讬 讬专拽讗 讘注谞讬讜转讬 诪砖讜诐 讚讙专讬专 讘注转讬专讜转讬 讚讗诪讬谞讗 讛讬讻讗 讚注讬讬诇 讬专拽讗 诇讬注讜诇 讘砖专讗 讜讻讜讜专讬


And Rav 岣sda further said: A student of a Torah academy who does not have much bread should not eat a vegetable, because it whets the appetite. And Rav 岣sda said: I neither ate a vegetable in my state of poverty, nor did I eat a vegetable in my state of wealth. In my poverty, I did not eat a vegetable because it whets the appetite. In my wealth, I did not eat a vegetable because I said: Where a vegetable enters, let meat and fish enter instead.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚诇讗 谞驻讬砖讗 诇讬讛 专讬驻转讗 诇讗 诇讬讘爪注 讘爪讜注讬 讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚诇讗 谞驻讬砖讗 诇讬讛 专讬驻转讗 诇讗 诇讬讘爪注 诪讗讬 讟注诪讗 讚诇讗 注讘讬讚 讘注讬谉 讬驻讛 讜讗诪专 专讘 讞住讚讗 讗谞讗 诪注讬拽专讗 诇讗 讛讜讗讬 讘爪注谞讗 注讚 讚砖讚讗讬 讬讚讬 讘讻讜诇讬 诪谞讗 讜讗砖讻讞讬 [讘讬讛 讻诇 爪专讻讬]


And Rav 岣sda said: A student of a Torah academy who does not have much bread should not cut it into thin slices; rather, he should eat what he has in one helping. And Rav 岣sda said: A student of a Torah academy who does not have much bread should not break it for guests. What is the reason? As he will not do so in a generous manner. And Rav 岣sda said: Originally, I would not break bread until I placed my hand in the entire dish to assure that I found that there was enough bread to meet my needs.


讜讗诪专 专讘 讞住讚讗 讛讗讬 诪讗谉 讚讗驻砖专 诇讬讛 诇诪讬讻诇 谞讛诪讗 讚砖注专讬 讜讗讻诇 讚讞讬讟讬 拽注讘专 诪砖讜诐 讘诇 转砖讞讬转 讜讗诪专 专讘 驻驻讗 讛讗讬 诪讗谉 讚讗驻砖专 诇诪讬砖转讬 砖讬讻专讗 讜砖转讬 讞诪专讗 注讜讘专 诪砖讜诐 讘诇 转砖讞讬转 讜诇讗讜 诪讬诇转讗 讛讬讗 讘诇 转砖讞讬转 讚讙讜驻讗 注讚讬祝


And Rav 岣sda also said: One who is able to eat barley bread and nevertheless eats wheat bread violates the prohibition against wanton destruction. One who wastes resources is comparable to one who destroys items of value. And Rav Pappa said: One who is able to drink beer and nevertheless drinks wine violates the prohibition against wanton destruction. The Gemara comments: And this is not a correct matter, as the prohibition against destruction of one鈥檚 body takes precedence. It is preferable for one to care for his body by eating higher quality food than to conserve his money.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚诇讬转 诇讬讛 诪砖讞讗 谞讬诪砖讬 讘诪讬讗 讚讞专讬爪讬


And Rav 岣sda said: A student of a Torah academy who has no oil should wash, i.e., smear himself, with ditch water, as the scum that accumulates in it is as useful as oil.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚讝讘讬谉 讗讜诪爪讗 诇讬讝讘讬谉 讗讜谞拽讗 讚讗讬转 讘讬讛 转诇转讗 诪讬谞讬 讘讬砖专讗


And Rav 岣sda said: A student of a Torah academy who buys meat should buy from the neck [unka], as there are three types of meat there.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚讝讘讬谉 讻讬转讜谞讬转讗 诇讬讝讘谉 诪讚谞讛专 讗讘讗 讜谞讬讞讜讜专讛 讻诇 转诇转讬谉 讬讜诪讬谉 讚诪驻讟讬讗 诇讬讛 转专讬住专 讬专讞讬 砖转讗 讜讗谞讗 注专讘讗 诪讗讬 讻讬转讜谞讬转讗 讻讬转讗 谞讗讛


And Rav 岣sda said: A student of a Torah academy who buys a linen shirt [kitonita] should buy it from those who work by the river Abba, and should wash it every thirty days, so that it will last him for the twelve months of the year. And I guarantee that the shirt will remain in good shape. The Gemara comments: What is the meaning of kitonita? A fine class [kita], as fine clothing provide one entry into a well-dressed class of people.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 诇讗 诇讬转讬讘 讗爪讬驻转讗 讞讚转讗 讚诪讻诇讬讗 诪讗谞讬讛


And Rav 岣sda said: A student of a Torah academy should not sit on a new mat, as its dampness ruins his garments.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 诇讗 诇讬砖讚专 诪讗谞讬讛 诇讗讜砖驻讬讝讬讛 诇讞讜讜专讬讛 诇讬讛 讚诇讗讜 讗讜专讞 讗专注讗 讚讬诇诪讗 讞讝讬 讘讬讛 诪讬讚讬 讜讗转讬 诇诪讙谞讬讗


And Rav 岣sda said: A student of a Torah academy should not give his clothes to his host to wash for him, as that is not proper behavior, for the host might see something on it, such as signs of a seminal emission, and he will be demeaned in the eyes of his host.


讗诪专 诇讛讜 专讘 讞住讚讗 诇讘谞转讬讛 转讬讛讜讬 爪谞讬注转谉 讘讗驻讬 讙讘专讬讬讻讜 诇讗 转讬讻诇讜谉 谞讛诪讗 讘讗驻讬 讙讘专讬讬讻讜


After citing Rav 岣sda鈥檚 recommendations to students, the Gemara cites his advice to his daughters. Rav 岣sda said to his daughters: Be modest before your husbands; do not eat bread before your husbands, lest you eat too much and be demeaned in their eyes.


诇讗 转讬讻诇讜谉 讬专拽讗 讘诇讬诇讬讗 诇讗 转讬讻诇讜谉 转诪专讬 讘诇讬诇讬讗 讜诇讗 转砖转讜谉 砖讬讻专讗 讘诇讬诇讬讗 讜诇讗 转讬驻谞讜谉 讛讬讻讗 讚诪驻谞讬 讙讘专讬讬讻讜


Similarly, he advised: Do not eat vegetables at night, as vegetables cause bad breath. Do not eat dates at night and do not drink beer at night, as these loosen the bowels. And do not relieve yourself in the place where your husbands relieve themselves, so that they will not be revolted by you.


讜讻讬 拽讗 拽讗专讬 讗讘讘讗 讗讬谞讬砖 诇讗 转讬诪专讜谉 诪谞讜 讗诇讗 诪谞讬


And when a person calls at the door seeking to enter, do not say: Who is it, in the masculine form, but rather: Who is it, in the feminine form. Avoid creating the impression that you have dealings with other men.


谞拽讬讟 诪专讙谞讬转讗 讘讞讚讗 讬讚讬讛 讜讻讜专讗 讘讞讚讗 讬讚讬讛 诪专讙谞讬转讗 讗讞讜讬 诇讛讜 讜讻讜专讗 诇讗 讗讞讜讬 诇讛讜 注讚 讚诪讬爪讟注专谉 讜讛讚专 讗讞讜讬 诇讛讜:


In order to demonstrate the value of modesty to his daughters, Rav 岣sda held a pearl in one hand and a clod of earth in the other. The pearl he showed them immediately, and the clod of earth, he did not show them until they were upset due to their curiosity, and then he showed it to them. This taught them that a concealed object is more attractive than one on display, even if it is less valuable.


讗讬谉 砖讜诇讬谉 讗转 讛讻专砖讬谞讬谉: 诪转谞讬转讬谉 讚诇讗 讻讬 讛讗讬 转谞讗 讚转谞讬讗 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 讗讬谉 诪砖讙讬讞讬谉 讘讻讘专讛 讻诇 注讬拽专:


We learned in the mishna: One may not soak vetches in water in order to separate them from their chaff. However, one may take the straw in a sieve and place it into the trough of an animal. The Gemara comments: The mishna is not in accordance with the opinion of this tanna, as it was taught in a baraita: Rabbi Eliezer ben Ya鈥檃kov says: One may not look at a sieve at all on Shabbat, lest one come to violate the prohibited labor of selecting.


诪转谞讬壮 讙讜专驻讬谉 诪诇驻谞讬 讛驻讟诐 讜诪住诇拽讬谉 诇爪讚讚讬谉 诪驻谞讬 讛专注讬 讚讘专讬 专讘讬 讚讜住讗 讜讞讻诪讬诐 讗讜住专讬谉 谞讜讟诇讬谉 诪诇驻谞讬 讘讛诪讛 讝讜 讜谞讜转谞讬谉 诇驻谞讬 讘讛诪讛 讝讜 讘砖讘转:


MISHNA: One may sweep hay from before an animal that is being fattened, and one may move hay to the sides for an animal that grazes on its own in the field (Rabbeinu 岣nanel); this is the statement of Rabbi Dosa. And the Rabbis prohibit doing so. One may take hay from before this animal and place it before that animal on Shabbat.


讙诪壮 讗讬讘注讬讗 诇讛讜 专讘谞谉 讗专讬砖讗 驻诇讬讙讬 讗讜 讗住讬驻讗 驻诇讬讙讬 讗讜 讗转专讜讬讬讛讜 驻诇讬讙讬


GEMARA: A dilemma was raised before the Sages: Do the Rabbis, who are stringent, disagree with the first clause of Rabbi Dosa鈥檚 statement, or do they disagree with the latter clause of the mishna, or do they disagree with both clauses?


转讗 砖诪注 讚转谞讬讗 讜讞讻诪讬诐 讗讜诪专讬诐 讗讞讚 讝讛 讜讗讞讚 讝讛 诇讗 讬住诇拽谞讜 诇爪讚讚讬谉


Come and hear a resolution from that which was taught in a baraita. And the Rabbis say: With regard to both this, hay placed before an animal set aside for fattening, and that, hay placed before an animal that grazes on its own, one may not move it to the sides. Apparently, the Rabbis rule stringently in both cases.


讗诪专 专讘 讞住讚讗 诪讞诇讜拽转 讘讗讬讘讜住 砖诇 拽专拽注 讗讘诇 讘讗讬讘讜住 砖诇 讻诇讬 讚讘专讬 讛讻诇 诪讜转专 讜讗讬讘讜住 砖诇 拽专拽注 诪讬 讗讬讻讗 诇诪讗谉 讚砖专讬 讛讗 拽讗 诪砖讜讬 讙讜诪讜转 讗诇讗 讗讬 讗讬转诪专 讛讻讬 讗讬转诪专 讗诪专 专讘 讞住讚讗 诪讞诇讜拽转 讘讗讬讘讜住 砖诇 讻诇讬 讗讘诇 讘讗讬讘讜住 砖诇 拽专拽注 讚讘专讬 讛讻诇 讗住讜专:


Rav 岣sda said: This dispute is with regard to a trough formed in the ground; however, with regard to a trough which is a vessel, everyone agrees that it is permitted. The Gemara expresses surprise: Is there anyone who permits doing so in a trough formed in the ground? Isn鈥檛 one leveling holes and thereby performing the prohibited labors of building or plowing? Rather, if it was stated, it was stated as follows: Rav 岣sda said: This dispute applies only to a trough that is a vessel; however, with regard to a trough formed in the ground, everyone agrees that it is prohibited, due to the concern lest one level holes.


讜谞讜讟诇讬谉 诪诇驻谞讬 讘讛诪讛: 转谞讗 讞讚讗 谞讜讟诇讬谉 诪诇驻谞讬 讘讛诪讛 砖驻讬讛 讬驻讛 讜谞讜转谞讬谉 诇驻谞讬 讘讛诪讛 砖驻讬讛 专注 讜转谞讬讗 讗讬讚讱 谞讜讟诇讬谉 诪诇驻谞讬 讘讛诪讛 砖驻讬讛 专注 讜谞讜转谞讬谉 诇驻谞讬 讘讛诪讛 砖驻讬讛 讬驻讛


We also learned in the mishna: One may take hay from before this animal and place it before that animal. It was taught in one baraita: One may take hay from before an animal whose mouth is fine and place it before an animal whose mouth is foul. And it was taught in another baraita: One may take hay from before an animal whose mouth is foul and place it in front of an animal whose mouth is fine. There is an apparent contradiction between the two baraitot.


讗诪专 讗讘讬讬 讗讬讚讬 讜讗讬讚讬 诪拽诪讬 讞诪专讗 诇拽诪讬 转讜专讗 砖拽诇讬谞谉 诪拽诪讬 转讜专讗 诇拽诪讬 讞诪专讗 诇讗 砖拽诇讬谞谉 讜讛讗 讚拽转谞讬 谞讜讟诇 诪诇驻谞讬 讘讛诪讛 砖驻讬讛 讬驻讛 讘讞诪讜专 讚诇讬转 诇讬讛 专讬专讬 讜谞讜转谞讬谉 诇驻谞讬 讘讛诪讛 砖驻讬讛 专注 讘驻专讛


Abaye said: Both this baraita and that baraita hold that one may take hay from before a donkey and place it before an ox. However, one may not take hay from before an ox and place it before a donkey. The formulation of the baraitot can be explained as follows: That which was taught: One may take hay from before an animal whose mouth is fine, is referring to a donkey, and the reason the baraita says its mouth is fine is because it has no spittle. Therefore, the donkey does not dampen the remaining hay with its saliva. And the statement: And one may place it before an animal whose mouth is foul, is referring to a cow,


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 Shifra Tyberg and Rephael Wenger in loving memory of Zvi ben Yisrael Yitzhak Tyberg on his yahrzeit, and in honor of their daughter Ayelet's upcoming marriage to Ori Kinberg.

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Shabbat 140

The William Davidson Talmud | Powered by Sefaria

Shabbat 140

诇驻讬 砖讗讬谉 注讜砖讬谉 讗讜转讛 讗诇讗 诇讙讜讜谉


Because it is only made to enhance the color of the food. That does not negate the egg-white as significant food in the sense that it would be considered waste, and therefore, no actual selection is performed.


讗讬转诪专 讞专讚诇 砖诇砖讜 诪注专讘 砖讘转 诇诪讞专 讗诪专 专讘 诪诪讞讜 讘讻诇讬 讗讘诇 诇讗 讘讬讚


It is stated: With regard to mustard that one kneaded on Shabbat eve, on the following day, Shabbat, Rav said: One may dissolve it in wine or water with a vessel, but not with his hand, as using a vessel diverges from the normal method of preparation.


讗诪专 诇讬讛 砖诪讜讗诇 讘讬讚 讗讟讜 讻诇 讬讜诪讗 诪诪讞讜 诇讬讛 讘讬讚 诪讗讻诇 讞诪讜专讬诐 讛讜讗 讗诇讗 讗诪专 砖诪讜讗诇 诪诪讞讜 讘讬讚 讜讗讬谞讜 诪诪讞讜 讘讻诇讬


Shmuel said to him: Why may he not dissolve it with his hand? Is that to say that he dissolves it with his hand every day? If it is prepared in that manner, it is donkey food. Certainly dissolving by hand is not the manner in which mustard is prepared during the week. Therefore, dissolving mustard with a vessel should not be permitted on Shabbat. Rather, Shmuel said the opposite: He may dissolve it with his hand as a divergence from the typical method of preparation, but he may not dissolve it in the usual manner, with a vessel.


讗转诪专 专讘讬 讗诇注讝专 讗诪专 讗讞讚 讝讛 讜讗讞讚 讝讛 讗住讜专 讜专讘讬 讬讜讞谞谉 讗诪专 讗讞讚 讝讛 讜讗讞讚 讝讛 诪讜转专 讗讘讬讬 讜专讘讗 讚讗诪专讬 转专讜讬讬讛讜 讗讬谉 讛诇讻讛 讻专讘讬 讬讜讞谞谉


It is stated that amora鈥檌m from Eretz Yisrael also disputed this issue, as Rabbi Elazar said: Both this and that, dissolving by hand and with a vessel, are prohibited; while Rabbi Yo岣nan said: Both this and that are permitted. Abaye and Rava both said: The halakha is not in accordance with the lenient opinion of Rabbi Yo岣nan.


拽诐 专讘讬 讬讜讞谞谉 讘砖讬讟转讬讛 讚专讘讬 讗诇注讝专 拽诐 专讘讬 讗诇注讝专 讘砖讬讟转讬讛 讚砖诪讜讗诇 讗讘讬讬 讜专讘讗 讚讗诪专讬 转专讜讬讬讛讜 讛诇讻讛 讻专讘讬 讬讜讞谞谉


Subsequently, Rabbi Yo岣nan stood and adopted the opinion of Rabbi Elazar and prohibited both methods of dissolving. Rabbi Elazar stood and adopted the opinion of Shmuel, who prohibited using a vessel but permitted it by hand. Given these stances, Abaye and Rava both said: The halakha is in accordance with the opinion of Rabbi Yo岣nan, who prohibited both methods.


讗讬诪讬讛 讚讗讘讬讬 注讘讚讗 诇讬讛 讜诇讗 讗讻诇 讚讘讬转讛讜 讚讝注讬专讗 注讘讚讗 诇讬讛 诇专讘 讞讬讬讗 讘专 讗砖讬 讜诇讗 讗讻讬诇 讗诪专 诇讬讛 诇专讘讱 注讘讬讚讬 诇讬讛 讜讗讻诇 讜讗转 诇讗 讗讻诇转 讗诪专 专讘讗 讘专 砖讘讗 讛讜讛 拽讗讬诪谞讗 拽诪讬讛 讚专讘讬谞讗 讜讘讞砖讬 诇讬讛 讘砖讜驻转讗 讚转讜诪讗 讜讗讻诇


The Gemara relates: Abaye鈥檚 mother, actually his foster mother, prepared mustard for him, and he did not eat it. Ze鈥檈ira鈥檚 wife prepared mustard for Rav 岣yya bar Ashi, her husband鈥檚 student, and he did not eat it. She said to him: I made this for your rabbi and he ate it, and you do not eat it? Rava bar Shabba said: I was standing before Ravina, and they stirred mustard for him with the inner part of the garlic, and he ate it.


讗诪专 诪专 讝讜讟专讗 诇讬转 讛诇讻转讗 讻讻诇 讛谞讬 砖诪注转转讗 讗诇讗 讻讬 讛讗 讚讗转诪专 讞专讚诇 砖诇砖讜 诪注专讘 砖讘转 诇诪讞专 诪诪讞讜 讘讬谉 讘讬讚 讘讬谉 讘讻诇讬 讜谞讜转谉 诇转讜讻讜 讚讘砖 讜诇讗 讬讟专讜祝 讗诇讗 诪注专讘


Mar Zutra said: The halakha is not in accordance with any of these statements. Rather, it is in accordance with this one, as it was stated: Mustard that one kneaded on Shabbat eve, on the following day he may dissolve it either by hand or with a vessel, and he may place honey in it. And when he dissolves it he may not beat it forcefully as would a craftsman, but he may mix it gently.


砖讞诇讬讬诐 砖砖讞拽谉 诪注专讘 砖讘转 诇诪讞专 谞讜转谉 诇转讜讻谉 砖诪谉 讜讞讜诪抓 讜诪诪砖讬讱 诇转讜讻谉 讗诪讬转讗 讜诇讗 讬讟专讜祝 讗诇讗 诪注专讘 砖讜诐 砖专讬住拽讜 诪注专讘 砖讘转 诇诪讞专 谞讜转谉 诇转讜讻讜 驻讜诇 讜讙专讬住讬谉 讜诇讗 讬砖讞讜拽 讗诇讗 诪注专讘 讜诪诪砖讬讱 讗转 讗诪讬转讗 诇转讜讻谉 诪讗讬 讗诪讬转讗 谞讬谞讬讬讗 讗诪专 讗讘讬讬 砖诪注 诪讬谞讛 讛讗讬 谞讬谞讬讬讗 诪注诇讬讗 诇转讞诇讬:


Cress that one ground on Shabbat eve, on the following day he may place oil and vinegar in it, and add amita into the mixture, and he may not beat it, but he may mix it. Similarly, garlic that one crushed on Shabbat eve, on the following day, he may place beans and grits in it, and he may not pound, but mix, and he may add amita into the mixture. The Gemara asks: What is amita? The Gemara answers: It is mint. Abaye said: Learn from this that adding mint is beneficial for cress.


讜注讜砖讬谉 讗谞讜诪诇讬谉 讘砖讘转: 转谞讜 专讘谞谉 注讜砖讬谉 讗谞讜诪诇讬谉 讘砖讘转 讜讗讬谉 注讜砖讬谉 讗诇讜谞讟讬转 讜讗讬讝讜 讛讬讗 讗谞讜诪诇讬谉 讜讗讬讝讜 讛讬讗 讗诇讜谞讟讬转 讗谞讜诪诇讬谉 讬讬谉 讜讚讘砖 讜驻诇驻诇讬谉 讗诇讜谞讟讬转 讬讬谉 讬砖谉 讜诪讬诐 爪诇讜诇讬谉 讜讗驻专住诪讜谉 讚注讘讚讬 诇讘讬 诪住讜转讗 诇诪讬拽专


We also learned in the mishna: One may prepare anumlin on Shabbat. The Sages taught in a baraita: One may prepare anumlin on Shabbat. However, one may not prepare aluntit. The baraita explains: And what is anumlin and what is aluntit? Anumlin is a drink, which is a mixture of wine, honey, and pepper. Aluntit is a mixture of aged wine and clear water and balsam, which they prepare for use after bathing in a bathhouse to cool down from the heat of the bathhouse. It is prohibited to prepare it on Shabbat because it is a form of remedy.


讗诪专 专讘 讬讜住祝 讝讬诪谞讗 讞讚讗 注诇讬转 讘转专 诪专 注讜拽讘讗 诇讘讬 讘讗谞讬 讻讬 谞驻拽讬 讗转讗讬 讗砖拽讬讬谉 讞诪专讗 讞讚 讻住讗 讜讞砖讬 诪讘讬谞转讗 讚专讗砖讬 讜注讚 讟讜驻专讗 讚讻专注讬 讜讗讬 讗砖拽讬讬谉 讻住讗 讗讞专讬谞讗 讛讜讗讬 诪住转驻讬谞讗 讚诇诪讗 诪谞讻讜 诇讬 诪讝讻讜转讗 讚注诇诪讗 讚讗转讬 讜讛讗 诪专 注讜拽讘讗 讚砖转讬 讻诇 讬讜诪讗 砖讗谞讬 诪专 注讜拽讘讗 讚讚砖 讘讬讛:


Rav Yosef said: On one occasion, I followed Mar Ukva into a bathhouse. When I exited, he came and gave me one cup of this wine to drink, and I felt its chill from the hairs on my head down to the toenails on my feet. And if he had given me another cup to drink, and if I would have survived it, I would have feared a reduction of my merit in the World-to-Come. The Gemara asks: Didn鈥檛 Mar Ukva drink this wine every day? How was he not harmed? The Gemara answers: Mar Ukva was different, as he grew accustomed to it.


诪转谞讬壮 讗讬谉 砖讜专讬谉 讗转 讛讞讬诇转讬转 讘驻讜砖专讬谉 讗讘诇 谞讜转谉 诇转讜讱 讛讞讜诪抓 讜讗讬谉 砖讜诇讬谉 讗转 讛讻专砖讬谞讬谉 讜诇讗 砖驻讬谉 讗讜转谉 讗讘诇 谞讜转谉 诇转讜讱 讛讻讘专讛 讗讜 诇转讜讱 讛讻诇讻诇讛


MISHNA: One may not soak asafoetida in lukewarm water to prepare a medicinal drink from it; however, one may place it into vinegar like a standard spice. And one may not soak vetches in water in order to separate them from their chaff, nor rub them by hand so as to remove their chaff. However, one may place them into a sieve or into a basket, and if the chaff gets removed, so be it.


讗讬谉 讻讜讘专讬谉 讗转 讛转讘谉 讘讻讘专讛 讜诇讗 讬转谞谞讜 注诇 讙讘讬 诪拽讜诐 讙讘讜讛 讘砖讘讬诇 砖讬专讚 讛诪讜抓 讗讘诇 谞讜讟诇 讛讜讗 讘讻讘专讛 讜谞讜转谉 诇转讜讱 讛讗讬讘讜住:


One may not sift straw in a sieve, and similarly, one may not place it on a high place so that that the chaff blows away in the wind; however, one may take the straw in a sieve and place it into the trough of an animal, and one need not be concerned if the chaff is removed in the process.


讙诪壮 讗讬讘注讬讗 诇讛讜 砖专讛 诪讗讬 转专讙诪讗 专讘 讗讚讗 谞专砖讗讛 拽诪讬讛 讚专讘 讬讜住祝 砖专讛 讞讬讬讘 讞讟讗转


GEMARA: A dilemma was raised before the Sages: If one unwittingly soaked asafoetida on Shabbat, what is the halakha? Rav Adda from the city of Naresh interpreted it before Rav Yosef: If one soaked it, he is liable to bring a sin-offering.


讗诪专 诇讬讛 讗讘讬讬 讗诇讗 诪注转讛 砖专讛 讗讜诪爪讗 讘诪讬讗 讛讻讬 谞诪讬 讚诪讬讞讬讬讘 讗诇讗 讗诪专 讗讘讬讬 诪讚专讘谞谉 砖诇讗 讬注砖讛 讻讚专讱 砖讛讜讗 注讜砖讛 讘讞讜诇


Abaye said to him: But if that is so, if one soaked a piece of meat in water, would you also say that he is liable? No cooking was performed at all. Rather, Abaye said: It is prohibited by rabbinic decree, so that one will not conduct himself on Shabbat in the manner in which he conducts himself during the week.


讘注讗 诪讬谞讬讛 专讘讬 讬讜讞谞谉 诪专讘讬 讬谞讗讬 诪讛讜 诇砖专讜转 讗转 讛讞诇转讬转 讘爪讜谞谉 讗诪专 诇讬讛 讗住讜专 讜讛讗 讗谞谉 转谞谉 讗讬谉 砖讜专讬谉 讗转 讛讞诇转讬转 讘驻讜砖专讬谉 讛讗 讘爪讜谞谉 诪讜转专


Rabbi Yo岣nan raised a dilemma before Rabbi Yannai: What is the halakha with regard to soaking asafoetida in cold water on Shabbat? Rabbi Yannai said to him: It is prohibited. Rabbi Yo岣nan asked: Didn鈥檛 we learn in the mishna: One may not soak asafoetida in lukewarm water, indicating that it is permitted to soak it in cold water?


讗诪专 诇讬讛 讗诐 讻谉 诪讛 讘讬谉 诇讬 讜诇讱 诪转谞讬转讬谉 讬讞讬讚讗讛 讛讬讗 讚转谞讬讗 讗讬谉 砖讜专讬谉 讗转 讛讞诇转讬转 诇讗 讘讞诪讬谉 讜诇讗 讘爪讜谞谉 专讘讬 讬讜住讬 讗讜诪专 讘讞诪讬谉 讗住讜专 讘爪讜谞谉 诪讜转专


Rabbi Yannai said to him: If so, that is the difference between my knowledge and yours, as I am able to analyze the halakha more profoundly. In this case, the mishna is not a reliable source, as the mishna expresses an individual opinion. As it was taught in the Tosefta: One may neither soak asafoetida in hot water nor in cold water. Rabbi Yosei says: In hot water it is prohibited; in cold water it is permitted. The mishna that does not prohibit cold water is in accordance with the individual opinion of Rabbi Yosei, but the halakha is not ruled based on that opinion.


诇诪讗讬 注讘讚讬 诇讬讛 诇讬讜拽专讗 讚诇讬讘讗 专讘 讗讞讗 讘专 讬讜住祝 讞砖 讘讬讜拽专讗 讚诇讬讘讗 讗转讗 诇拽诪讬讛 讚诪专 注讜拽讘讗 讗诪专 诇讬讛 讝讬诇 砖转讬 转诇转讗 转讬拽诇讬 讞讬诇转转讗 讘转诇转讗 讬讜诪讬 讗讝诇 讗讬砖转讬 讞诪砖讗 讘砖讘转 讜诪注诇讬 砖讘转 诇爪驻专讗 讗讝诇 砖讗诇 讘讬 诪讚专砖讗 讗诪专讜 诇讬讛 转谞讗 讚讘讬 专讘 讗讚讗 讜讗诪专讬 诇讛 转谞讗 讚讘讬 诪专 讘专 专讘 讗讚讗 砖讜转讛 讗讚诐 拽讘 讗讜 拽讘讬讬诐 讜讗讬谞讜 讞讜砖砖


The Gemara asks: For what purpose is soaked asafoetida prepared? The Gemara answers: As a cure for heaviness of the heart. One who feels a pain in his heart drinks asafoetida. The Gemara relates: Rav A岣 bar Yosef felt heaviness in his heart. He came before Mar Ukva to ask his advice. Mar Ukva said to him: Go drink the weight of three shekels of asafoetida in three days. He went and drank on Thursday and Shabbat eve. In the morning, he went and asked in the study hall if he could drink it on Shabbat. They said to him: The Sage from the school of Rav Adda taught, and others say, that the Sage from the school of Mar bar Rav Adda taught: A person may drink asafoetida on Shabbat, even a kav or two kav, and he need not be concerned about the decree prohibiting medicine, because asafoetida is drunk by healthy people as well.


讗诪专 诇讛讜 诇砖转讜转 诇讗 拽诪讬讘注讬讗 诇讬 讻讬 拽讗 诪讬讘注讬讗 诇讬 诇砖专讜转 诪讗讬 讗诪专 诇讛讜 专讘 讞讬讬讗 讘专 讗讘讬谉 讘讚讬讚讬 讛讜讛 注讜讘讚讗 讜讗转讗讬 砖讗讬诇转讬讛 诇专讘 讗讚讗 讘专 讗讛讘讛 讜诇讗 讛讜讛 讘讬讚讬讛 讗转讗讬 砖讗讬诇转讬讛 诇专讘 讛讜谞讗 讜讗诪专 讛讻讬 拽讗诪专 专讘 砖讜专讛 讘爪讜谞谉 讜诪谞讬讞 讘讞诪讛


Rav A岣 bar Yosef said to them: With regard to drinking, I have no dilemma. When I raised a dilemma, it is with regard to soaking asafoetida; what is the halakha? Rav 岣yya bar Avin said to them: There was an incident that happened with me, and I came and asked that question to Rav Adda bar Ahava, and he did not have an answer for it. I came and asked Rav Huna, and he said that this is what Rav is saying: One may soak asafoetida in cold water and place it in the sun to warm it so it will be fit to drink.


讻诪讗谉 讚砖专讬 讗驻讬诇讜 诇诪讗谉 讚讗住专 讛谞讬 诪讬诇讬 讛讬讻讗 讚诇讗 讗讬砖转讬 讻诇诇 讗讘诇 讛讻讗 讻讬讜谉 讚讗讬砖转讬 讞诪砖讗 讜诪注诇讬 砖讘转讗 讗讬 诇讗 砖转讬 讘砖讘转 诪讬住转讻谉


The Gemara asks: Was Rav鈥檚 ruling according to the opinion of the one who permitted soaking asafoetida in cold water? The Gemara answers: His ruling could be even according to the opinion of the one who prohibited doing so; this prohibition applies only when he had not drunk asafoetida at all; however, here, since he drank it on Thursday and on Shabbat eve, if he does not drink on Shabbat he would thereby be endangered. Therefore, he is permitted even to soak the asafoetida.


诪讬住转诪讬讱 讜讗讝讬诇 专讘 讗讞讗 讘专 讬讜住祝 讗讻转驻讬讛 讚专讘 谞讞诪谉 讘专 讬爪讞拽 讘专 讗讞转讬讛 讗诪专 诇讬讛 讻讬 诪讟讬谞谉 诇讘讬 专讘 住驻专讗 注讬讬诇讬谞讗 讻讬 诪讟讜 注讬讬诇讬讛 讘注讗 诪讬谞讬讛 诪讛讜 诇讻住讻讜住讬 讻讬转谞讬转讗 讘砖讘转讗 诇专讻讜讻讬 讻讬转谞讬转讗 拽讗 诪讬讻讜讬谉 讜砖驻讬专 讚诪讬 讗讜 讚讬诇诪讗 诇讗讜诇讜讚讬 讞讬讜专讗 拽诪讬讻讜讬谉 讜讗住讬专 讗诪专 诇讬讛 诇专讻讜讻讬 拽讗 诪讬讻讜讬谉 讜砖驻讬专 讚诪讬


The Gemara relates another incident involving Rav A岣 bar Yosef: Rav A岣 bar Yosef was walking and leaning on the shoulder of Rav Na岣an bar Yitz岣k, his sister鈥檚 son. Rav A岣 said to him: When we arrive at Rav Safra鈥檚 house, bring me in. When they arrived, Rav Na岣an brought him in. Rav A岣 then raised a dilemma before Rav Safra: What is the halakha pertaining to rubbing and thereby softening a linen shirt that is hard after being laundered on Shabbat? Does one intend to soften the shirt, and one may well do so? Or perhaps he intends to generate whiteness in the shirt, and it is prohibited? Rav Safra said to him: He intends to soften, and one may well do so.


讻讬 谞驻拽 讗转讗 讗诪专 诇讬讛 诪讗讬 讘注讗 诪专 诪讬谞讬讛 讗诪专 诇讬讛 讘注讬 诪讬谞讬讛 诪讛讜 诇讻住讻讜住讬 讻讬转谞讬转讗 讘砖讘转讗 讜讗诪专 诇讬 砖驻讬专 讚诪讬


When Rav A岣 emerged and came from Rav Safra鈥檚 house, Rav Na岣an said to him: What dilemma did the Master raise before Rav Safra? Rav A岣 said to him: I raised the following dilemma before him: What is the halakha pertaining to rubbing and thereby softening a linen shirt on Shabbat, and he said to me: One may well do so.


讜转讘注讬 诇讬讛 诇诪专 住讜讚专讗 住讜讚专讗 诇讗 拽讗 诪讬讘注讬讗 诇讬 讚讘注讬 诪专讘 讛讜谞讗 讜驻砖讬讟 诇讬


Rav Na岣an bar Yitz岣k asked: And let the Master raise the same dilemma with regard to rubbing a scarf. He replied: I did not raise the dilemma with regard to a scarf, as I raised it before Rav Huna. And he resolved it for me and said that it is permitted (Rif).


讜转讬驻砖讬讟 诇讬讛 诇诪专 诪住讜讚专讗 讗诪专 诇讬讛 讛转诐 诪讬讞讝讬 讻讬 讗讜诇讜讚讬 讞讬讜专讗 讛讻讗 诇讗 诪讬讞讝讬 讻讗讜诇讜讚讬 讞讬讜专讗


Rav Na岣an asked him: And let the Master resolve the dilemma with regard to a shirt from Rav Huna鈥檚 ruling with regard to a scarf. Rav A岣 said to him: There is a difference between the cases: There, in the case of a shirt, it appears that one is generating whiteness, whereas here, in the case of a scarf, it does not appear that one is generating whiteness, as people are not so particular with the whiteness of a scarf, and one鈥檚 intention is undoubtedly to soften it.


讗诪专 专讘 讞住讚讗 讛讗讬 讻讬转谞讬转讗


Rav 岣sda said: With regard to this linen shirt,


诪砖诇驻讜 诇讚讬讚讛 诪拽谞讬讗 砖专讬 拽谞讬讗 诪诪谞讛 讗住讜专 讗诪专 专讘讗 讜讗诐 讻诇讬 拽讬讜讗讬 讛讜讗 诪讜转专


to remove it from the reed upon which it is hanging is permitted; however, to remove the reed from it is prohibited. Since the reed is not a vessel, it is set-aside. Rava said: And if it is hung on a weaver鈥檚 vessel, it is permitted to remove the vessel as well. Although its primary function is for a prohibited labor, since it is a vessel, it may be moved.


讗诪专 专讘 讞住讚讗 讛讗讬 讻讬砖转讗 讚讬专拽讗 讗讬 讞讝讬讗 诇诪讗讻诇 讘讛诪讛 砖专讬 诇讟诇讟讜诇讬 讜讗讬 诇讗 讗住讬专


Rav 岣sda said: This bundle of vegetables, if it is suitable for animal food, it is permitted to move it on Shabbat, but if not, it is prohibited to move it.


讗诪专 专讘 讞讬讬讗 讘专 讗砖讬 讗诪专 专讘 讛讗讬 转诇讬讗 讚讘砖专讗 砖专讬 诇讟诇讟讜诇讬 讚讻讜讜专讬 讗住讬专


Rav 岣yya bar Ashi said that Rav said as follows: In the case of this hook, if it is used for hanging meat, it is permitted to move it, as it is also suitable for other uses. However, if it is a hook for hanging fish, it is prohibited to move it, because it smells bad (Rabbeinu 岣nanel) and is used exclusively for fish.


讗诪专 专讘 拽讟讬谞讗 讛注讜诪讚 讘讗诪爪注 讛诪讟讛 讻讗讬诇讜 注讜诪讚 讘讻专讬住讛 砖诇 讗砖讛 讜诇讗讜 诪讬诇转讗 讛讬讗


Rav Ketina said: One who stands on a board in the middle of a bed, it is as though he were standing on the stomach of a woman. Just as he would certainly injure the woman, he will certainly break the bed (ge鈥檕nim). The Gemara comments: And it is not a correct matter, and it is not accepted as halakha.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚讝讘讬谉 讬专拽讗 诇讬讝讘讬谉 讗专讬讻讗 讻讬砖讗 讻讬 讻讬砖讗 讜讗讜专讻讗 诪诪讬诇讗


On the topic of the bundle of vegetables, the Gemara cites additional advice on similar issues that Rav 岣sda said to poor scholars experiencing difficulty earning a livelihood: A student of a Torah academy who buys vegetables should buy long ones. A bundle is a bundle, and they have a standard thickness at a standard price. However, the addition of length comes on its own for free.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚讝讘讬谉 拽谞讬讗 诇讬讝讘讬谉 讗专讬讻讗 讟讜谞讗 讻讬 讟讜谞讗 讜讗讜专讻讗 诪诪讬诇讗


And Rav 岣sda also said: A student of a Torah academy who buys reeds should buy long ones, since a bundle is a bundle. Bundles of reeds have a standard thickness, but the length comes on its own for free.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 [讚诇讗 谞驻讬砖讗 诇讬讛 专讬驻转讗] 诇讗 诇讬讻讜诇 讬专拽讗 诪砖讜诐 讚讙专讬专 讜讗诪专 专讘 讞住讚讗 讗谞讗 诇讗 讘注谞讬讜转讬 讗讻诇讬 讬专拽讗 讜诇讗 讘注转讬专讜转讬 讗讻诇讬 讬专拽讗 讘注谞讬讜转讬 诪砖讜诐 讚讙专讬专 讘注转讬专讜转讬 讚讗诪讬谞讗 讛讬讻讗 讚注讬讬诇 讬专拽讗 诇讬注讜诇 讘砖专讗 讜讻讜讜专讬


And Rav 岣sda further said: A student of a Torah academy who does not have much bread should not eat a vegetable, because it whets the appetite. And Rav 岣sda said: I neither ate a vegetable in my state of poverty, nor did I eat a vegetable in my state of wealth. In my poverty, I did not eat a vegetable because it whets the appetite. In my wealth, I did not eat a vegetable because I said: Where a vegetable enters, let meat and fish enter instead.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚诇讗 谞驻讬砖讗 诇讬讛 专讬驻转讗 诇讗 诇讬讘爪注 讘爪讜注讬 讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚诇讗 谞驻讬砖讗 诇讬讛 专讬驻转讗 诇讗 诇讬讘爪注 诪讗讬 讟注诪讗 讚诇讗 注讘讬讚 讘注讬谉 讬驻讛 讜讗诪专 专讘 讞住讚讗 讗谞讗 诪注讬拽专讗 诇讗 讛讜讗讬 讘爪注谞讗 注讚 讚砖讚讗讬 讬讚讬 讘讻讜诇讬 诪谞讗 讜讗砖讻讞讬 [讘讬讛 讻诇 爪专讻讬]


And Rav 岣sda said: A student of a Torah academy who does not have much bread should not cut it into thin slices; rather, he should eat what he has in one helping. And Rav 岣sda said: A student of a Torah academy who does not have much bread should not break it for guests. What is the reason? As he will not do so in a generous manner. And Rav 岣sda said: Originally, I would not break bread until I placed my hand in the entire dish to assure that I found that there was enough bread to meet my needs.


讜讗诪专 专讘 讞住讚讗 讛讗讬 诪讗谉 讚讗驻砖专 诇讬讛 诇诪讬讻诇 谞讛诪讗 讚砖注专讬 讜讗讻诇 讚讞讬讟讬 拽注讘专 诪砖讜诐 讘诇 转砖讞讬转 讜讗诪专 专讘 驻驻讗 讛讗讬 诪讗谉 讚讗驻砖专 诇诪讬砖转讬 砖讬讻专讗 讜砖转讬 讞诪专讗 注讜讘专 诪砖讜诐 讘诇 转砖讞讬转 讜诇讗讜 诪讬诇转讗 讛讬讗 讘诇 转砖讞讬转 讚讙讜驻讗 注讚讬祝


And Rav 岣sda also said: One who is able to eat barley bread and nevertheless eats wheat bread violates the prohibition against wanton destruction. One who wastes resources is comparable to one who destroys items of value. And Rav Pappa said: One who is able to drink beer and nevertheless drinks wine violates the prohibition against wanton destruction. The Gemara comments: And this is not a correct matter, as the prohibition against destruction of one鈥檚 body takes precedence. It is preferable for one to care for his body by eating higher quality food than to conserve his money.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚诇讬转 诇讬讛 诪砖讞讗 谞讬诪砖讬 讘诪讬讗 讚讞专讬爪讬


And Rav 岣sda said: A student of a Torah academy who has no oil should wash, i.e., smear himself, with ditch water, as the scum that accumulates in it is as useful as oil.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚讝讘讬谉 讗讜诪爪讗 诇讬讝讘讬谉 讗讜谞拽讗 讚讗讬转 讘讬讛 转诇转讗 诪讬谞讬 讘讬砖专讗


And Rav 岣sda said: A student of a Torah academy who buys meat should buy from the neck [unka], as there are three types of meat there.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 讚讝讘讬谉 讻讬转讜谞讬转讗 诇讬讝讘谉 诪讚谞讛专 讗讘讗 讜谞讬讞讜讜专讛 讻诇 转诇转讬谉 讬讜诪讬谉 讚诪驻讟讬讗 诇讬讛 转专讬住专 讬专讞讬 砖转讗 讜讗谞讗 注专讘讗 诪讗讬 讻讬转讜谞讬转讗 讻讬转讗 谞讗讛


And Rav 岣sda said: A student of a Torah academy who buys a linen shirt [kitonita] should buy it from those who work by the river Abba, and should wash it every thirty days, so that it will last him for the twelve months of the year. And I guarantee that the shirt will remain in good shape. The Gemara comments: What is the meaning of kitonita? A fine class [kita], as fine clothing provide one entry into a well-dressed class of people.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 诇讗 诇讬转讬讘 讗爪讬驻转讗 讞讚转讗 讚诪讻诇讬讗 诪讗谞讬讛


And Rav 岣sda said: A student of a Torah academy should not sit on a new mat, as its dampness ruins his garments.


讜讗诪专 专讘 讞住讚讗 讘专 讘讬 专讘 诇讗 诇讬砖讚专 诪讗谞讬讛 诇讗讜砖驻讬讝讬讛 诇讞讜讜专讬讛 诇讬讛 讚诇讗讜 讗讜专讞 讗专注讗 讚讬诇诪讗 讞讝讬 讘讬讛 诪讬讚讬 讜讗转讬 诇诪讙谞讬讗


And Rav 岣sda said: A student of a Torah academy should not give his clothes to his host to wash for him, as that is not proper behavior, for the host might see something on it, such as signs of a seminal emission, and he will be demeaned in the eyes of his host.


讗诪专 诇讛讜 专讘 讞住讚讗 诇讘谞转讬讛 转讬讛讜讬 爪谞讬注转谉 讘讗驻讬 讙讘专讬讬讻讜 诇讗 转讬讻诇讜谉 谞讛诪讗 讘讗驻讬 讙讘专讬讬讻讜


After citing Rav 岣sda鈥檚 recommendations to students, the Gemara cites his advice to his daughters. Rav 岣sda said to his daughters: Be modest before your husbands; do not eat bread before your husbands, lest you eat too much and be demeaned in their eyes.


诇讗 转讬讻诇讜谉 讬专拽讗 讘诇讬诇讬讗 诇讗 转讬讻诇讜谉 转诪专讬 讘诇讬诇讬讗 讜诇讗 转砖转讜谉 砖讬讻专讗 讘诇讬诇讬讗 讜诇讗 转讬驻谞讜谉 讛讬讻讗 讚诪驻谞讬 讙讘专讬讬讻讜


Similarly, he advised: Do not eat vegetables at night, as vegetables cause bad breath. Do not eat dates at night and do not drink beer at night, as these loosen the bowels. And do not relieve yourself in the place where your husbands relieve themselves, so that they will not be revolted by you.


讜讻讬 拽讗 拽讗专讬 讗讘讘讗 讗讬谞讬砖 诇讗 转讬诪专讜谉 诪谞讜 讗诇讗 诪谞讬


And when a person calls at the door seeking to enter, do not say: Who is it, in the masculine form, but rather: Who is it, in the feminine form. Avoid creating the impression that you have dealings with other men.


谞拽讬讟 诪专讙谞讬转讗 讘讞讚讗 讬讚讬讛 讜讻讜专讗 讘讞讚讗 讬讚讬讛 诪专讙谞讬转讗 讗讞讜讬 诇讛讜 讜讻讜专讗 诇讗 讗讞讜讬 诇讛讜 注讚 讚诪讬爪讟注专谉 讜讛讚专 讗讞讜讬 诇讛讜:


In order to demonstrate the value of modesty to his daughters, Rav 岣sda held a pearl in one hand and a clod of earth in the other. The pearl he showed them immediately, and the clod of earth, he did not show them until they were upset due to their curiosity, and then he showed it to them. This taught them that a concealed object is more attractive than one on display, even if it is less valuable.


讗讬谉 砖讜诇讬谉 讗转 讛讻专砖讬谞讬谉: 诪转谞讬转讬谉 讚诇讗 讻讬 讛讗讬 转谞讗 讚转谞讬讗 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 讗讬谉 诪砖讙讬讞讬谉 讘讻讘专讛 讻诇 注讬拽专:


We learned in the mishna: One may not soak vetches in water in order to separate them from their chaff. However, one may take the straw in a sieve and place it into the trough of an animal. The Gemara comments: The mishna is not in accordance with the opinion of this tanna, as it was taught in a baraita: Rabbi Eliezer ben Ya鈥檃kov says: One may not look at a sieve at all on Shabbat, lest one come to violate the prohibited labor of selecting.


诪转谞讬壮 讙讜专驻讬谉 诪诇驻谞讬 讛驻讟诐 讜诪住诇拽讬谉 诇爪讚讚讬谉 诪驻谞讬 讛专注讬 讚讘专讬 专讘讬 讚讜住讗 讜讞讻诪讬诐 讗讜住专讬谉 谞讜讟诇讬谉 诪诇驻谞讬 讘讛诪讛 讝讜 讜谞讜转谞讬谉 诇驻谞讬 讘讛诪讛 讝讜 讘砖讘转:


MISHNA: One may sweep hay from before an animal that is being fattened, and one may move hay to the sides for an animal that grazes on its own in the field (Rabbeinu 岣nanel); this is the statement of Rabbi Dosa. And the Rabbis prohibit doing so. One may take hay from before this animal and place it before that animal on Shabbat.


讙诪壮 讗讬讘注讬讗 诇讛讜 专讘谞谉 讗专讬砖讗 驻诇讬讙讬 讗讜 讗住讬驻讗 驻诇讬讙讬 讗讜 讗转专讜讬讬讛讜 驻诇讬讙讬


GEMARA: A dilemma was raised before the Sages: Do the Rabbis, who are stringent, disagree with the first clause of Rabbi Dosa鈥檚 statement, or do they disagree with the latter clause of the mishna, or do they disagree with both clauses?


转讗 砖诪注 讚转谞讬讗 讜讞讻诪讬诐 讗讜诪专讬诐 讗讞讚 讝讛 讜讗讞讚 讝讛 诇讗 讬住诇拽谞讜 诇爪讚讚讬谉


Come and hear a resolution from that which was taught in a baraita. And the Rabbis say: With regard to both this, hay placed before an animal set aside for fattening, and that, hay placed before an animal that grazes on its own, one may not move it to the sides. Apparently, the Rabbis rule stringently in both cases.


讗诪专 专讘 讞住讚讗 诪讞诇讜拽转 讘讗讬讘讜住 砖诇 拽专拽注 讗讘诇 讘讗讬讘讜住 砖诇 讻诇讬 讚讘专讬 讛讻诇 诪讜转专 讜讗讬讘讜住 砖诇 拽专拽注 诪讬 讗讬讻讗 诇诪讗谉 讚砖专讬 讛讗 拽讗 诪砖讜讬 讙讜诪讜转 讗诇讗 讗讬 讗讬转诪专 讛讻讬 讗讬转诪专 讗诪专 专讘 讞住讚讗 诪讞诇讜拽转 讘讗讬讘讜住 砖诇 讻诇讬 讗讘诇 讘讗讬讘讜住 砖诇 拽专拽注 讚讘专讬 讛讻诇 讗住讜专:


Rav 岣sda said: This dispute is with regard to a trough formed in the ground; however, with regard to a trough which is a vessel, everyone agrees that it is permitted. The Gemara expresses surprise: Is there anyone who permits doing so in a trough formed in the ground? Isn鈥檛 one leveling holes and thereby performing the prohibited labors of building or plowing? Rather, if it was stated, it was stated as follows: Rav 岣sda said: This dispute applies only to a trough that is a vessel; however, with regard to a trough formed in the ground, everyone agrees that it is prohibited, due to the concern lest one level holes.


讜谞讜讟诇讬谉 诪诇驻谞讬 讘讛诪讛: 转谞讗 讞讚讗 谞讜讟诇讬谉 诪诇驻谞讬 讘讛诪讛 砖驻讬讛 讬驻讛 讜谞讜转谞讬谉 诇驻谞讬 讘讛诪讛 砖驻讬讛 专注 讜转谞讬讗 讗讬讚讱 谞讜讟诇讬谉 诪诇驻谞讬 讘讛诪讛 砖驻讬讛 专注 讜谞讜转谞讬谉 诇驻谞讬 讘讛诪讛 砖驻讬讛 讬驻讛


We also learned in the mishna: One may take hay from before this animal and place it before that animal. It was taught in one baraita: One may take hay from before an animal whose mouth is fine and place it before an animal whose mouth is foul. And it was taught in another baraita: One may take hay from before an animal whose mouth is foul and place it in front of an animal whose mouth is fine. There is an apparent contradiction between the two baraitot.


讗诪专 讗讘讬讬 讗讬讚讬 讜讗讬讚讬 诪拽诪讬 讞诪专讗 诇拽诪讬 转讜专讗 砖拽诇讬谞谉 诪拽诪讬 转讜专讗 诇拽诪讬 讞诪专讗 诇讗 砖拽诇讬谞谉 讜讛讗 讚拽转谞讬 谞讜讟诇 诪诇驻谞讬 讘讛诪讛 砖驻讬讛 讬驻讛 讘讞诪讜专 讚诇讬转 诇讬讛 专讬专讬 讜谞讜转谞讬谉 诇驻谞讬 讘讛诪讛 砖驻讬讛 专注 讘驻专讛


Abaye said: Both this baraita and that baraita hold that one may take hay from before a donkey and place it before an ox. However, one may not take hay from before an ox and place it before a donkey. The formulation of the baraitot can be explained as follows: That which was taught: One may take hay from before an animal whose mouth is fine, is referring to a donkey, and the reason the baraita says its mouth is fine is because it has no spittle. Therefore, the donkey does not dampen the remaining hay with its saliva. And the statement: And one may place it before an animal whose mouth is foul, is referring to a cow,


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