Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Daf Yomi

August 4, 2020 | 讬状讚 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.

Shabbat 151

What is Abba Shaul trying to add by saying, “If one can say it, then one can wait on the border when Shabbat is ending”? One can wait on the border to do a mitzva like for a bride or a dead person. One can also speak on Shabbat about buying or preparing things for these purposes. If a non-Jew does work on Shabbat, can a Jew benefit from this – on what does it depend? If the non-Jew did it for a non-Jew? Or what if it is unclear who it was done for? In the cases where the Jew can benefit, does he need to wait after Shabbat the amount of time it would take to do it after Shabbat? In cases where he cannot benefit, is it forbidden for him to benefit from it forever? One can do certain things with a person who died on Shabbat -what is allowed and what is not? One cannot close the eyes of a person about to die, even on a weekday as that hastens death. The gemara compares the fact that we desecrate Shabbat for a newborn baby but not for a dead person, even as great as King David. Poverty is cyclical – if you are not poor, likely one of your descendants will be. The gemara stresses the importance of helping and being sympathetic to others as you may need that kind of help in the future. The gemara describes old age and death and talks about how crying causes blindness in those over the age of forty. There are different types of tears – some that are good and some that are bad.

讛讗讬 讻诇 砖讗谞讬 讝讻讗讬 讘讗诪讬专转讜 专砖讗讬 讗谞讬 讘讞砖讬讻转讜 讻诇 砖讗讬谞讬 讝讻讗讬 讘讗诪讬专转讜 讗讬谞讬 专砖讗讬 讘讞砖讬讻转讜 诪讬讘注讬 诇讬讛 讗诇讗 讗住讬驻讗 拽讗讬 讗讘诇 诪讞砖讬讱 讛讜讗 诇砖诪讜专 讜诪讘讬讗 驻讬专讜转 讘讬讚讜 讛讗讬 讻诇 砖讗谞讬 讝讻讗讬 讘讞砖讬讻转讜 专砖讗讬 讗谞讬 讘讗诪讬专转讜 诪讬讘注讬 诇讬讛


this phrase: Anything that I am permitted to discuss on Shabbat I am permitted to wait for nightfall for its sake, is not appropriate. Rather, the mishna should have formulated the principle in the negative: With regard to anything that I am not permitted to discuss on Shabbat, I am not permitted to wait for nightfall for its sake, similar to the phraseology at the beginning of the mishna. Rather, it is referring to the latter clause of the mishna, which taught: But he may wait for nightfall in order to guard his produce, and he may bring produce in his hand. But even if this is correct, the phraseology does not fit. It should have said the opposite: Anything for which I am permitted to wait for nightfall I am permitted to discuss.


诇注讜诇诐 讗住讬驻讗 拽讗讬 讜讗讘讗 砖讗讜诇 讗讛讗 拽讗讬 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诪讜转专 诇讗讚诐 诇讜诪专 诇讞讘讬专讜 砖诪讜专 诇讬 驻讬专讜转 砖讘转讞讜诪讱 讜讗谞讬 讗砖诪讜专 诇讱 驻讬专讜转 砖讘转讞讜诪讬 讜拽讗诪专 讗讘讗 砖讗讜诇 诇转谞讗 拽诪讗 诪讬 诇讗 诪讜讚讬转 讚诪讜转专 讗讚诐 诇讜诪专 诇讞讘讬专讜 砖诪讜专 诇讬 驻讬专讜转 砖讘转讞讜诪讱 讜讗谞讬 讗砖诪讜专 诇讱 驻讬专讜转 砖讘转讞讜诪讬


The Gemara explains: Actually, it is referring to the latter clause of the mishna, and Abba Shaul relates to this statement that Rav Yehuda said that Shmuel said: It is permitted for a person to say to another on Shabbat: Guard my produce that is in your boundary for me, and I will guard your produce in my boundary for you. And this is what Abba Shaul said to the first tanna: Do you not agree that it is permitted for a person to say to another: Guard my produce that is in your boundary for me, and I will guard your produce that is in my boundary for you? It is in such a case that Abba Shaul permitted waiting for nightfall at the edge of the Shabbat boundary in order to guard produce.


讜讗讬诪讗 讻诇 砖讗谞讬 讝讻讗讬 讘讗诪讬专转讜 专砖讗讬 讗谞讬 诇讛讞砖讬讱 注诇讬讜 讻诇诇 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 讛讗 讚转谞讜 专讘谞谉 讗讬谉 诪讞砖讬讻讬谉 注诇 讛转讞讜诐 诇讛讘讬讗 讘讛诪讛 讛讬转讛 注讜诪讚转 讞讜抓 诇转讞讜诐 拽讜专讗 诇讛 讜讛讬讗 讘讗讛 讻诇诇 讗诪专 讗讘讗 砖讗讜诇 讻诇 砖讗谞讬 讝讻讗讬 讘讗诪讬专转讜 专砖讗讬 讗谞讬 诇讛讞砖讬讱 注诇讬讜


The Gemara still finds this difficult: And say simply: With regard to anything that I am permitted to discuss, I am permitted to wait for nightfall for its sake. When Abba Shaul stated that his ruling was a general principle, what did that come to include? The Gemara answers: It comes to include that which the Sages taught in the Tosefta: One may not wait for nightfall at the Shabbat boundary in order to bring an animal immediately after Shabbat. If the animal is standing right outside of the boundary, one may call it so that it will come to him. Abba Shaul said a general principle: With regard to anything that I am permitted to discuss on Shabbat, I am permitted to wait for nightfall for its sake. Here, since it is permitted to call to the animal, it is also permitted to wait for nightfall in order to retrieve it.


讜诪讞砖讬讻讬谉 诇驻拽讞 注诇 注住拽讬 讻诇讛 讜注诇 注住拽讬 讛诪转 诇讛讘讬讗 诇讜 讗专讜谉 讜转讻专讬讻讬谉 讜讗讜诪专讬诐 诇讜 诇讱 诇诪拽讜诐 驻诇讜谞讬 讜讗诐 诇讗 诪爪讗转 讘诪拽讜诐 驻诇讜谞讬 讛讘讗 诪诪拽讜诐 驻诇讜谞讬 诇讗 诪爪讗转 讘诪谞讛 讛讘讗 讘诪讗转讬诐 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗讜诪专 讜讘诇讘讚 砖诇讗 讬讝讻讬专 诇讜 住讻讜诐 诪拽讞:


The Sages also said: And all agree that one may wait for nightfall to attend to the needs of a bride and the needs of a corpse, such as to bring it a coffin and shrouds. And one may say to him, to one鈥檚 messenger, on Shabbat: Go to such and such place to buy them, and if you do not find them in that place, bring them from such and such a place. Similarly, one may instruct one鈥檚 messenger: If you do not find them for one hundred dinar, buy them for two hundred. However, Rabbi Yosei, son of Rabbi Yehuda, says: One is permitted to give instructions to a messenger on Shabbat, provided one does not mention to him a specific monetary amount to spend on the transaction.


诪转谞讬壮 诪讞砖讬讻讬谉 注诇 讛转讞讜诐 诇驻拽讞 注诇 注住拽讬 讻诇讛 讜注诇 注住拽讬 讛诪转 诇讛讘讬讗 诇讜 讗专讜谉 讜转讻专讬讻讬诐 讙讜讬 砖讛讘讬讗 讞诇讬诇讬谉 讘砖讘转 诇讗 讬住驻讜讚 讘讛谉 讬砖专讗诇 讗诇讗 讗诐 讻谉 讘讗讜 诪诪拽讜诐 拽专讜讘 注砖讜 诇讜 讗专讜谉 讜讞驻专讜 诇讜 拽讘专 讬拽讘专 讘讜 讬砖专讗诇 讜讗诐 讘砖讘讬诇 讬砖专讗诇 诇讗 讬拽讘专 讘讜 注讜诇诪讬转:


MISHNA: One may wait for nightfall at the Shabbat boundary to attend to the needs of a bride and the needs of a corpse, such as to bring him a coffin and shrouds. If a gentile brought flutes on Shabbat in order to play music during the eulogy and funeral procession, a Jew may not eulogize with them as accompaniment, unless they were brought from a nearby location within the Shabbat boundary and transporting them did not include any violation of halakha. If gentiles made someone a coffin and dug him a grave on Shabbat, and they then changed their minds and decided to give it to someone else, a Jew may be buried in it. However, if it was initially intended for a Jew, a Jew may never be buried in it.


讙诪壮 诪讗讬 诪诪拽讜诐 拽专讜讘 专讘 讗诪专 诪诪拽讜诐 拽专讜讘 诪诪砖 讜砖诪讜讗诇 讗诪专 讞讬讬砖讬谞谉 砖诪讗 讞讜抓 诇讞讜诪讛 诇谞讜


GEMARA: The mishna taught that if a gentile brought something from a nearby location on Shabbat, a Jew is permitted to make use of it. The Gemara asks: What exactly is considered to be from a nearby location? Rav said: Something that is from a location that is actually nearby, meaning that we know with certainty where the object was brought from. And Shmuel said: Even if we do not know exactly where it was brought from, we are concerned that it may have stayed overnight just outside the city wall, which is still within the Shabbat boundary, and no prohibition was violated for the sake of the object. Therefore, it would only be prohibited to use such an object if it was known with certainty that it had been brought from outside the Shabbat boundary. Thus, Rav and Shmuel disagree with regard to a situation in which we do not know where the object was brought from on Shabbat.


讚讬拽讗 诪转谞讬转讬谉 讻讜讜转讬讛 讚砖诪讜讗诇 讚拽转谞讬 注砖讛 诇讜 讗专讜谉 讜讞驻专 诇讜 拽讘专 讬拽讘专 讘讜 讬砖专讗诇 讗诇诪讗 诪住驻讬拽讗 砖专讬 讛讻讗 谞诪讬 诪住驻讬拽讗 砖专讬


The language of the mishna is precise according to Shmuel鈥檚 opinion, as it teaches: If a gentile made someone a coffin and dug him a grave on Shabbat and then changed his mind and decided to give it to someone else, a Jew may be buried in it. Consequently, we can derive that if it is uncertain whether the coffin and grave were made for a Jew, it is permitted. Here, too, in a case in which a gentile brings flutes, if it is uncertain whether their transportation was in violation of halakha, it is permitted.


讜转谞讬讗 讻讜讜转讬讛 讚专讘 注讬专 砖讬砖专讗诇 讜讙讜讬诐 讚专讬诐 讘讛 讜讛讬转讛 讘讛 诪专讞抓 讛诪专讞爪转 讘砖讘转 讗诐 专讜讘 讙讜讬诐 诇注专讘 专讜讞抓 讘讛 诪讬讚 讗诐 专讜讘 讬砖专讗诇 讬诪转讬谉 注讚 讻讚讬 砖讬讞诪讜 讞诪讬谉 诪讞爪讛 注诇 诪讞爪讛 (讗住讜专 讜讬诪转讬谉) 注讚 讻讚讬 砖讬讞诪讜 讞诪讬谉 专讘讬 讬讛讜讚讛 讗讜诪专 讘讗诪讘讟讬 拽讟谞讛 讗诐 讬砖 讘讛 专砖讜转 专讜讞抓 讘讛 诪讬讚


And a baraita was taught in accordance with the opinion of Rav: In the case of a city in which both Jews and gentiles live and in which there is a bathhouse that functions on Shabbat, if there is a majority of gentiles in the city, the halakha is that in the evening, after Shabbat, a Jew may bathe in it immediately. If there is a majority of Jews in the city, a Jew must wait until the amount of time necessary to heat up water after Shabbat has passed, so that one will not benefit from the fact that the water was heated on Shabbat. If the population of the city is half Jewish and half gentile, it is prohibited to bathe there immediately after Shabbat, and one must wait until the amount of time necessary to heat up water after Shabbat has passed. Rabbi Yehuda says: In the case of a small bath, if there is a ruling power in the city, a Jew may bathe in it immediately after Shabbat.


诪讗讬 专砖讜转 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讬爪讞拽 讘专讬讛 讚专讘 讬讛讜讚讛 讗诐 讬砖 讘讛 讗讚诐 讞砖讜讘 砖讬砖 诇讜 注砖专讛 注讘讚讬诐 砖诪讞诪诪讬谉 诇讜 注砖专讛 拽讜诪拽讜诪讬谉 讘讘转 讗讞转 讘讗诪讘讟讬 拽讟谞讛 诪讜转专 诇专讞讜抓 讘讛 诪讬讚:


The Gemara asks: What is the meaning the phrase: A ruling power? Rav Yehuda said that Rav Yitz岣k, son of Rav Yehuda, said: It means that if there is an important person in the city who has ten slaves who heat ten water jugs [kumkumin] for him at once in a small bath, it is permitted for a Jew to bathe in it immediately after Shabbat. This is because this bath may have been heated immediately after Shabbat for the use of this important person, rather than on Shabbat itself.


注砖讜 诇讜 讗专讜谉 讜讞驻专讜 诇讜 拽讘专 讜讻讜壮: 讗诪讗讬 讛讻讗 谞诪讬 讬诪转讬谉 讘讻讚讬 砖讬注砖讜 讗诪专 注讜诇讗 讘注讜诪讚 讘讗住专讟讬讗 转讬谞讞 拽讘专 讗专讜谉 诪讗讬 讗讬讻讗 诇诪讬诪专 讗诪专 专讘讬 讗讘讛讜 讘诪讜讟诇 注诇 拽讘专讜:


The mishna taught that if gentiles made someone a coffin and dug him a grave and then changed their minds and decided to make it available to someone else, it is permitted for a Jew to be buried in it. The Gemara asks: Why? Here, too, one should at the very least have to wait after Shabbat the amount of time necessary for them to do the work after Shabbat. The Gemara answers: Ulla said: The mishna is addressing a case in which the grave is located in a public street. This indicates that it was intended for a gentile because Jews are not usually buried there. The Gemara asks further: Granted, in the case of a grave, the halakha is understandable. However, in the case of a coffin, what is there to say? Why isn鈥檛 a Jew required to wait after Shabbat for the amount of time it would take to make the coffin? Rabbi Abbahu said: The mishna addresses a case in which the coffin was already placed over the grave of a gentile, which proves that it was intended for him.


诪转谞讬壮 注讜砖讬谉 讻诇 爪专讻讬 讛诪转 住讻讬谉 讜诪讚讬讞讬谉 讗讜转讜 讜讘诇讘讚 砖诇讗 讬讝讬讝 讘讜 讗讘专 砖讜诪讟讬谉 讗转 讛讻专 诪转讞转讬讜 讜诪讟讬诇讬谉 讗讜转讜 注诇 讛讞讜诇 讘砖讘讬诇


MISHNA: One may perform all of the needs of the dead on Shabbat. One may smear oil on the body and rinse it with water, and all of this is permitted provided that one does not move any of its limbs, which would constitute a violation of the laws of set-aside objects. When necessary, one may also remove a pillow from beneath it and thereby place it on cold sand in order


砖讬诪转讬谉 拽讜砖专讬谉 讗转 讛诇讞讬 诇讗 砖讬注诇讛 讗诇讗 砖诇讗 讬讜住讬祝 讜讻谉 拽讜专讛 砖谞砖讘专讛 住讜诪讻讬谉 讗讜转讛 讘住驻住诇 讗讜 讘讗专讜讻讜转 讛诪讟讛 诇讗 砖转注诇讛 讗诇讗 砖诇讗 转讜住讬祝:


to delay its decomposition. Similarly, one may tie the jaw of a corpse that is in the process of opening. One may not move it directly so that it will rise back to its original position, but so that it will not continue to open. And similarly, if one has a roof beam that has broken on Shabbat, one may support it with a bench or with long poles from a bed. One may not move it so that the beam will rise back to its original place, but so that it will not continue to fall.


讙诪壮 讜讛讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诪注砖讛 讘转诇诪讬讚讜 砖诇 专讘讬 诪讗讬专 砖谞讻谞住 讗讞专讬讜 诇讘讬转 讛诪专讞抓 讘讬拽砖 诇讛讚讬讞 拽专拽注 讗诪专 诇讜 讗讬谉 诪讚讬讞讬谉 诇住讜讱 拽专拽注 讗诪专 诇讜 讗讬谉 住讻讬谉 拽专拽注 讘拽专拽注 诪讞诇驻讗 诪转 讘拽专拽注 诇讗 诪讬讞诇祝


GEMARA: The Gemara questions the mishna鈥檚 lenient ruling with regard to smearing oil on a corpse: But didn鈥檛 Rav Yehuda say that Shmuel said: There was an incident with a student of Rabbi Meir who followed him into the bathhouse on Shabbat. The student wanted to rinse the ground. Rabbi Meir said to him: One may not rinse on Shabbat. The student wanted to smear the ground with oil. Rabbi Meir said to him: One may not smear on Shabbat. This indicates that it is prohibited to rinse or smear anything that may not be moved on Shabbat. The Gemara responds: The ground in one place can be confused with the ground in another place, and the Sages therefore prohibited these activities even on a tiled floor, such as that of a bathhouse, due to a concern that one may come to do so on a dirt floor and smooth it out. However, a corpse cannot be confused with the ground, and it is therefore permitted to rinse a corpse and smear it with oil.


讻诇 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 讛讗 讚转谞讜 专讘谞谉 诪讘讬讗讬谉 讻诇讬 诪讬拽专 讜讻诇讬 诪转讻讜转 讜诪谞讬讞讬谉 注诇 讻专讬住讜 讻讚讬 砖诇讗 转驻讜讞 讜驻讜拽拽讬谉 讗转 谞拽讘讬讜 讻讚讬 砖诇讗 转讬讻谞住 讘讛谉 讛专讜讞


We learned in the mishna that one may attend to all the needs of the dead on Shabbat. The Gemara asks: What does the word all include in the mishna鈥檚 ruling that one may have thought is not included? The Gemara answers: It is meant to include that which the Sages taught: One may bring cold vessels and metal vessels and place them on the corpse鈥檚 stomach so that it does not swell. And one may seal up its orifices so that air will not enter them and cause swelling.


讜讗祝 砖诇诪讛 讗诪专 讘讞讻诪转讜 注讚 砖诇讗 讬专转拽 讞讘诇 讛讻住祝 讝讛 讞讜讟 讛砖讚专讛 讜转专讜抓 讙讜诇转 讛讝讛讘 讝讛 讗诪讛 讜转砖讘专 讻讚 注诇 讛诪讘讜注 讝讛 讛讻专住 讜谞专讜抓 讛讙诇讙诇 讗诇 讛讘讜专 讝讛 驻专砖


And King Solomon also said in his wisdom with regard to old age and death: 鈥淏efore the silver cord is snapped asunder, and the golden bowl is shattered, and the pitcher is broken at the fountain, and the wheel falls, shattered, into the pit鈥 (Ecclesiastes 12:6), which the Gemara explains as follows: 鈥淏efore the silver cord is snapped asunder鈥; this is a reference to the spinal cord. 鈥淎nd the golden bowl [gullat] is shattered鈥; this is a reference to the member, which is like a spring of water [gulla]. 鈥淎nd the pitcher is broken at the fountain鈥; this is a reference to the stomach, which looks like a pitcher that swells and ruptures. 鈥淎nd the wheel [galgal] falls, shattered, into the pit鈥; this is a reference to excrement [gelalim].


讜讻谉 讛讜讗 讗讜诪专 讜讝专讬转讬 驻专砖 注诇 驻谞讬讻诐 驻专砖 讞讙讬讻诐 讗诪专 专讘 讛讜谞讗 讜讗诪专讬 诇讛 讗诪专 专讘 讞讙讗 讗诇讜 讘谞讬 讗讚诐 砖诪谞讬讞讬谉 讚讘专讬 转讜专讛 讜注讜砖讬谉 讻诇 讬诪讬讛诐 讻讞讙讬诐 讗诪专 专讘讬 诇讜讬 讗诪专 专讘 驻驻讬 讗诪专 专讘讬 讬讛讜砖注 诇讗讞专 砖诇砖讛 讬诪讬诐 讻专讬住讜 谞讘拽注转 讜谞讜驻诇转 诇讜 注诇 驻谞讬讜 讜讗讜诪专转 诇讜 讟讜诇 诪讛 砖谞转转 讘讬:


And similarly, it says in the verse: 鈥淎nd I will spread dung upon your faces, even the dung of your Festival offerings鈥 (Malachi 2:3). Rav Huna said, and some say that it was Rav 岣gga who said: This verse is referring to those people who neglect the words of the Torah and turn all of their days into Festivals. Rabbi Levi said that Rav Pappi said that Rabbi Yehoshua said: Three days after death, the stomach of the dead bursts and falls onto his face and says to him: Take what you have put inside me.


诪转谞讬壮 讗讬谉 诪注爪诪讬谉 讗转 讛诪转 讘砖讘转 讜诇讗 讘讞讜诇 注诐 讬爪讬讗转 谞驻砖 讜讛诪注爪讬诐 注诐 讬爪讬讗转 讛谞驻砖 讛专讬 讝讛 砖讜驻讱 讚诪讬诐:


MISHNA: One may not shut the eyes of the dead on Shabbat because the body is set-aside. And one may not shut the eyes even on a weekday while the soul departs. One must wait until the person has died. And one who shuts the eyes while the soul departs is a murderer because he has hastened the person鈥檚 death.


讙诪壮 转谞讜 专讘谞谉 讛诪注爪诪讜 注诐 讬爪讬讗转 讛谞驻砖 讛专讬 讝讛 砖讜驻讱 讚诪讬诐 诪砖诇 诇谞专 砖讻讘讛 讜讛讜诇讻转 讗讚诐 诪谞讬讞 讗爪讘注讜 注诇讬讛 诪讬讚 讻讘转讛 转谞讬讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讛专讜爪讛 砖讬转注爪诪讜 注讬谞讬讜 砖诇 诪转 谞讜驻讞 诇讜 讬讬谉 讘讞讜讟诪讜 讜谞讜转谉 砖诪谉 讘讬谉 专讬住讬 注讬谞讬讜 讜讗讜讞讝 讘砖谞讬 讙讜讚诇讬 专讙诇讬讜 讜讛谉 诪转注爪诪讬谉 诪讗诇讬讛谉


GEMARA: The Sages taught: One who shuts a person鈥檚 eyes while the soul departs is a murderer. This is analogous to a lamp that is gradually becoming extinguished but could continue to burn a little longer. If a person places his finger on it, it is immediately extinguished. It was taught in a baraita that Rabban Shimon ben Gamliel says: One who wants the eyes of a corpse to close should blow wine up its nose, and place oil between its eyelids, and grab hold of its two big toes, and its eyes will shut by themselves.


转谞讬讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 转讬谞讜拽 讘谉 讬讜诪讜 讞讬 诪讞诇诇讬谉 注诇讬讜 讗转 讛砖讘转 讚讜讚 诪诇讱 讬砖专讗诇 诪转 讗讬谉 诪讞诇诇讬谉 注诇讬讜 讗转 讛砖讘转 转讬谞讜拽 讘谉 讬讜诪讜 讞讬 诪讞诇诇讬谉 注诇讬讜 讗转 讛砖讘转 讗诪专讛 转讜专讛 讞诇诇 注诇讬讜 砖讘转 讗讞讚 讻讚讬 砖讬砖诪讜专 砖讘转讜转 讛专讘讛 讚讜讚 诪诇讱 讬砖专讗诇 诪转 讗讬谉 诪讞诇诇讬谉 注诇讬讜 讻讬讜谉 砖诪转 讗讚诐 讘讟诇 诪谉 讛诪爪讜转 讜讛讬讬谞讜 讚讗诪专 专讘讬 讬讜讞谞谉 讘诪转讬诐 讞驻砖讬 讻讬讜谉 砖诪转 讗讚诐 谞注砖讛 讞驻砖讬 诪谉 讛诪爪讜转


Incidental to the Gemara鈥檚 discussion of corpses, it cites that which was taught in a baraita: Rabban Shimon ben Gamliel says: For a living day-old baby, one desecrates Shabbat to save his life. Yet for the deceased David, king of Israel, one does not desecrate Shabbat. For a day-old baby we desecrate Shabbat because the Torah says: Desecrate one Shabbat for him so that he can observe many Shabbatot. But for the deceased David, king of Israel, one does not desecrate Shabbat, as once a person dies he is idle from mitzvot. And this is what Rabbi Yo岣nan said with regard to the verse: 鈥淪et apart among the dead [bametim 岣fshi], like the slain that lie in the grave, whom You remember no more鈥 (Psalms 88:6). Once a person dies, he becomes free [岣fshi] from the mitzvot.


讜转谞讬讗 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 转讬谞讜拽 讘谉 讬讜诪讜 讞讬 讗讬谉 爪专讬讱 诇砖讜诪专讜 诪谉 讛讞讜诇讚讛 讜诪谉 讛注讻讘专讬诐 讗讘诇 注讜讙 诪诇讱 讛讘砖谉 诪转 爪专讬讱 诇砖讜诪专讜 诪谉 讛讞讜诇讚讛 讜诪谉 讛注讻讘专讬诐 砖谞讗诪专 讜诪讜专讗讻诐 讜讞转讻诐 讬讛讬讛 讻诇 讝诪谉 砖讗讚诐 讞讬 讗讬诪转讜 诪讜讟诇转 注诇 讛讘专讬讜转 讻讬讜谉 砖诪转 讘讟诇讛 讗讬诪转讜


And it was also taught in a baraita that Rabbi Shimon ben Elazar said: It is not necessary to protect a live day-old baby from a weasel or from mice, for they run away from the baby. But if Og, the king of Bashan, is dead, it is necessary to protect even him from a weasel or from mice, as it is stated: 鈥淎nd the fear of you and the dread of you [岣ttekhem] shall be upon every beast of the earth, and upon every bird of the heavens鈥 (Genesis 9:2). The Gemara explains: As long as a person is alive [岣i], he is feared by the animals. Once he dies, he is no longer feared.


讗诪专 专讘 驻驻讗 谞拽讬讟讬谞谉 讗专讬讛 讗讘讬 转专讬 诇讗 谞驻讬诇 讛讗 拽讗 讞讝讬谞谉 讚谞驻讬诇 讛讛讜讗 讻讚专诪讬 讘专 讗讘讗 讚讗诪专 专诪讬 讘专 讗讘讗 讗讬谉 讞讬讛 砖讜诇讟转 讘讗讚诐 注讚 砖谞讚诪讛 诇讜 讻讘讛诪讛 砖谞讗诪专 讗讚诐 讘讬拽专 讘诇 讬诇讬谉 谞诪砖诇 讻讘讛诪讜转 谞讚诪讜 讗诪专 专讘讬 讞谞讬谞讗 讗住讜专 诇讬砖谉 讘讘讬转 讬讞讬讚讬 讜讻诇 讛讬砖谉 讘讘讬转 讬讞讬讚讬 讗讞讝转讜 诇讬诇讬转


Rav Pappa said: We hold that a lion does not pounce upon two people. The Gemara challenges this: But how can that be? We see that it does pounce upon two people. The Gemara answers: That statement of Rav Pappa must be in accordance with that which Rami bar Abba said: An animal does not overpower a person until he appears to it as an animal, as it is stated: 鈥淏ut man does not abide in honor, he is like the beasts that perish鈥 (Psalms 49:13). However, animals do not attack people who are human in their spiritual character. In a similar vein, Rabbi 岣nina said: It is prohibited to sleep alone in a house, and anyone who sleeps alone in a house will be seized by the evil spirit Lilith.


讜转谞讬讗 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 注砖讛 注讚 砖讗转讛 诪讜爪讗 讜诪爪讜讬 诇讱 讜注讜讚讱 讘讬讚讱 讜讗祝 砖诇诪讛 讗诪专 讘讞讻诪转讜 讜讝讻讜专 讗转 讘讜专讗讬讱 讘讬诪讬 讘讞讜专讜转讬讱 注讚 [讗砖专] (砖) 诇讗 讬讘讗讜 讬诪讬 讛专注讛 讗诇讜 讬诪讬 讛讝拽谞讛 讜讛讙讬注讜 砖谞讬诐 讗砖专 转讗诪专 讗讬谉 诇讬 讘讛诐 讞驻抓 讗诇讜 讬诪讬 讛诪砖讬讞 砖讗讬谉 讘讛诐 诇讗 讝讻讜转 讜诇讗 讞讜讘讛


It was also taught in a baraita with regard to the appreciation of life: Rabbi Shimon ben Elazar says: Perform mitzvot while you still find opportunities, and you have the financial means, and you are still under your own control. And King Solomon also said, in his wisdom: 鈥淎nd remember your Creator in the days of your youth, before the evil days come and the years arrive when you will say: I have no desire for them鈥 (Ecclesiastes 12:1). Rabbi Shimon ben Elazar explains: 鈥淭he evil days鈥; these are the days of old age. 鈥淎nd the years arrive when you will say: I have no desire for them鈥; these are the days of Messiah, in which there is neither merit nor liability.


讜驻诇讬讙讗 讚砖诪讜讗诇 讚讗诪专 砖诪讜讗诇 讗讬谉 讘讬谉 讛注讜诇诐 讛讝讛 诇讬诪讜转 讛诪砖讬讞 讗诇讗 砖讬注讘讜讚 诪诇讻讬讜转 讘诇讘讚 砖谞讗诪专 讻讬 诇讗 讬讞讚诇 讗讘讬讜谉 诪拽专讘 讛讗专抓


The Gemara comments that this explanation disagrees with the view of Shmuel, for Shmuel said: There is no difference between this world and the days of Messiah except for subjugation to foreign kingdoms alone, from which we will be released in the Messianic era, as it is stated: 鈥淔or the poor will never cease from the land, therefore I command you, saying: You shall surely open your hand to your brother, to your poor and your needy in your land.鈥 (Deuteronomy 15:11). This indicates that the ways of the world, including the existence of wealthy and poor socioeconomic strata, will continue forever.


转谞讬讗 专讘讬 讗诇注讝专 讛拽驻专 讗讜诪专 诇注讜诇诐 讬讘拽砖 讗讚诐 专讞诪讬诐 注诇 诪讚讛 讝讜 砖讗诐 讛讜讗 诇讗 讘讗 讘讗 讘谞讜 讜讗诐 讘谞讜 诇讗 讘讗 讘谉 讘谞讜 讘讗 砖谞讗诪专 讻讬 讘讙诇诇 讛讚讘专 讛讝讛 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讙诇讙诇 讛讜讗 砖讞讜讝专 讘注讜诇诐 讗诪专 专讘 讬讜住祝 谞拽讬讟讬谞谉 讛讗讬 爪讜专讘讗 诪专讘谞谉 诇讗 诪讬注谞讬 讜讛讗 拽讗 讞讝讬谞谉 讚诪讬注谞讬 讗诐 讗讬转讗 讚诪讬注谞讬 讗讛讚讜专讬 讗驻转讞讗 诇讗 诪讬讛讚专


It was taught in a baraita that Rabbi Elazar HaKappar says: A person should always request divine mercy with regard to this condition of poverty, for if he does not come to a state of poverty, his son will, and if his son does not come to such a state his grandson will, as it is stated: 鈥淵ou shall surely give him and your heart shall not be grieved when you give to him, for due to this thing [biglal hadavar hazeh] the Lord your God will bless you in all your work and in all that you put your hand toward鈥 (Deuteronomy 15:10). With regard to this verse, the tanna from the school of Rabbi Yishmael taught: Due to [biglal] this thing means that it is a wheel [galgal] that turns in the world, upon which people continuously rise and fall. Rav Yosef said: We hold that a Torah scholar will not become poor. The Gemara challenges this statement: But we see that they do become poor. The Gemara answers: Even so, if there is a Torah scholar who becomes poor, he will still never have to go around asking for charity at people鈥檚 doors.


讗诪专 诇讛 专讘讬 讞讬讬讗 诇讚讘讬转讛讜 讻讬 讗转讬 注谞讬讗 讗拽讚讬诪讬 诇讬讛 专讬驻转讗 讻讬 讛讬讻讬 讚诇拽讚诪讜 诇讘谞讬讱 讗诪专讛 诇讬讛 诪讬诇讟 拽讗 诇讬讬讟转 诇讛讜 讗诪专 诇讛 拽专讗 拽讗 讻转讬讘 讻讬 讘讙诇诇 讛讚讘专 讛讝讛 讜转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讙诇讙诇 讛讜讗 砖讞讜讝专 讘注讜诇诐 转谞讬讗 专讘讬 讙诪诇讬讗诇 讘专讘讬 讗讜诪专 讜谞转谉 诇讱 专讞诪讬诐 讜专讞诪讱 讜讛专讘讱 讻诇 讛诪专讞诐 注诇 讛讘专讬讜转 诪专讞诪讬谉 注诇讬讜 诪谉 讛砖诪讬诐 讜讻诇 砖讗讬谞讜 诪专讞诐 注诇 讛讘专讬讜转 讗讬谉 诪专讞诪讬谉 注诇讬讜 诪谉 讛砖诪讬诐


In a similar vein, the Gemara relates that Rabbi 岣yya said to his wife: When a poor person comes to the house, be quick to give him bread so that they will be quick to give bread to your children. She said to him: Are you cursing them, your children? He said to her: It is a verse that is written, as it says: 鈥淒ue to this thing,鈥 and the school of Rabbi Yishmael taught that it is a wheel that continuously turns in the world. Similarly, it was taught in a baraita that Rabbi Gamliel, son of Rabbi Yehuda HaNasi, says: The verse that states: 鈥淎nd He will show you mercy and have compassion on you and multiply you鈥 (Deuteronomy 13:18) teaches us that anyone who has compassion for God鈥檚 creatures will receive compassion from Heaven, and anyone who does not have compassion for God鈥檚 creatures will not receive compassion from Heaven.


注讚 讗砖专 诇讗 转讞砖讱 讛砖诪砖 讜讛讗讜专 讝讜 驻讚讞转 讜讛讞讜讟诐 讜讛讬专讞 讝讜 谞砖诪讛 讜讛讻讜讻讘讬诐 讗诇讜 讛诇住转讜转 讜砖讘讜 讛注讘讬诐 讗讞专 讛讙砖诐 讝讜 诪讗讜专 注讬谞讬讜 砖诇 讗讚诐 砖讛讜诇讱 讗讞专 讛讘讻讬 讗诪专 砖诪讜讗诇 讛讗讬 讚诪注转讗 注讚 讗专讘注讬谉 砖谞讬谉 讛讚专讗 诪讻讗谉 讜讗讬诇讱 诇讗 讛讚专讗


The Gemara returns to verses from Ecclesiastes that relate to death and old age. It is written: 鈥淏efore the sun and the light and the moon and the stars are darkened, and the clouds return after the rain鈥 (Ecclesiastes 12:2). The Sages taught: 鈥淭he sun and the light鈥; this is referring to the forehead and the nose which stick out from a person鈥檚 face. 鈥淎nd the moon鈥; this is referring to the soul, which shines within a person. 鈥淎nd the stars鈥; these are the cheeks. 鈥淎nd the clouds return after the rain鈥; this is the light of a person鈥檚 eyes, which goes and dwindles after one cries as if it were covered by clouds. Shmuel said: With regard to the tear that a person cries, until one reaches the age of forty years, one鈥檚 vision returns and is not harmed. From here on, once a person reaches the age of forty, it does not return, and every time a person cries his vision is weakened.


讜讗诪专 专讘 谞讞诪谉 讛讗讬 讻讜讞诇讗 注讚 讗专讘注讬谉 砖谞讬谉 诪专讜讜讞 诪讻讗谉 讜讗讬诇讱 讗驻讬诇讜 诪诇讬讗 讻讗讘讬住谞讗 讚讙讬专讚讗讬 讗讜拽讜诪讬 诪讜拽讬诐 讗专讜讜讞讬 诇讗 诪专讜讜讞 诪讗讬 拽讗 诪砖诪注 诇谉 讚讻诪讛 讚讗诇讬诐 诪讻讜讞诇讗 讟驻讬 诪注诇讬


And similarly, Rav Na岣an said: With regard to medicinal eye shadow, until one reaches the age of forty years, it enhances his eyesight. From here and on, even if one fills it as thick as a weaver鈥檚 pin [avisana degirda鈥檈i], it will maintain his eyesight but it will not enhance it. The Gemara asks about this: What is he teaching us with the example of a weaver鈥檚 pin? The Gemara answers: Generally speaking, the more eye shadow one applies, the more beneficial it is.


专讘讬 讞谞讬谞讗 砖讻讬讘讗 诇讬讛 讘专转讬讛 诇讗 讛讜讛 拽讗 讘讻讬 注诇讛 讗诪专讛 诇讬讛 讚讘讬转讛讜 转专谞讙讜诇转讗 讗驻讬拽转 诪讘讬转讱 讗诪专 诇讛 转专转讬 转讻诇讗 讜注讬讜专讗 住讘专 诇讛 讻讬 讛讗 讚讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 讬讜住讬 讘谉 拽爪专转讛 砖砖 讚诪注讜转 讛谉 砖诇砖 讬驻讜转 讜砖诇砖 专注讜转 砖诇 注砖谉 讜砖诇 讘讻讬


The Gemara relates a story: When Rabbi 岣nina鈥檚 daughter died, he did not cry over her. His wife said to him: Have you merely let a chicken out of your house, that you do not show any signs of sorrow? He said to her: If I cry, I will suffer twice, from bereavement and from blindness. The Gemara explains: He held in accordance with the statement that Rabbi Yo岣nan said in the name of Rabbi Yosei ben Ketzarta: There are six types of tears, three of which are good for the eyes and three of which are bad. Tears that come from smoke, and from crying out of sorrow,


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.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

learn daf yomi one week at a time with tamara spitz

Daf Yomi One Week at a Time – Shabbat 145-151

Join Rabbanit Dr. Tamara Spitz each week as she reviews the key topics of the previous week鈥檚 seven pages. This...

Shabbat 151

The William Davidson Talmud | Powered by Sefaria

Shabbat 151

讛讗讬 讻诇 砖讗谞讬 讝讻讗讬 讘讗诪讬专转讜 专砖讗讬 讗谞讬 讘讞砖讬讻转讜 讻诇 砖讗讬谞讬 讝讻讗讬 讘讗诪讬专转讜 讗讬谞讬 专砖讗讬 讘讞砖讬讻转讜 诪讬讘注讬 诇讬讛 讗诇讗 讗住讬驻讗 拽讗讬 讗讘诇 诪讞砖讬讱 讛讜讗 诇砖诪讜专 讜诪讘讬讗 驻讬专讜转 讘讬讚讜 讛讗讬 讻诇 砖讗谞讬 讝讻讗讬 讘讞砖讬讻转讜 专砖讗讬 讗谞讬 讘讗诪讬专转讜 诪讬讘注讬 诇讬讛


this phrase: Anything that I am permitted to discuss on Shabbat I am permitted to wait for nightfall for its sake, is not appropriate. Rather, the mishna should have formulated the principle in the negative: With regard to anything that I am not permitted to discuss on Shabbat, I am not permitted to wait for nightfall for its sake, similar to the phraseology at the beginning of the mishna. Rather, it is referring to the latter clause of the mishna, which taught: But he may wait for nightfall in order to guard his produce, and he may bring produce in his hand. But even if this is correct, the phraseology does not fit. It should have said the opposite: Anything for which I am permitted to wait for nightfall I am permitted to discuss.


诇注讜诇诐 讗住讬驻讗 拽讗讬 讜讗讘讗 砖讗讜诇 讗讛讗 拽讗讬 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诪讜转专 诇讗讚诐 诇讜诪专 诇讞讘讬专讜 砖诪讜专 诇讬 驻讬专讜转 砖讘转讞讜诪讱 讜讗谞讬 讗砖诪讜专 诇讱 驻讬专讜转 砖讘转讞讜诪讬 讜拽讗诪专 讗讘讗 砖讗讜诇 诇转谞讗 拽诪讗 诪讬 诇讗 诪讜讚讬转 讚诪讜转专 讗讚诐 诇讜诪专 诇讞讘讬专讜 砖诪讜专 诇讬 驻讬专讜转 砖讘转讞讜诪讱 讜讗谞讬 讗砖诪讜专 诇讱 驻讬专讜转 砖讘转讞讜诪讬


The Gemara explains: Actually, it is referring to the latter clause of the mishna, and Abba Shaul relates to this statement that Rav Yehuda said that Shmuel said: It is permitted for a person to say to another on Shabbat: Guard my produce that is in your boundary for me, and I will guard your produce in my boundary for you. And this is what Abba Shaul said to the first tanna: Do you not agree that it is permitted for a person to say to another: Guard my produce that is in your boundary for me, and I will guard your produce that is in my boundary for you? It is in such a case that Abba Shaul permitted waiting for nightfall at the edge of the Shabbat boundary in order to guard produce.


讜讗讬诪讗 讻诇 砖讗谞讬 讝讻讗讬 讘讗诪讬专转讜 专砖讗讬 讗谞讬 诇讛讞砖讬讱 注诇讬讜 讻诇诇 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 讛讗 讚转谞讜 专讘谞谉 讗讬谉 诪讞砖讬讻讬谉 注诇 讛转讞讜诐 诇讛讘讬讗 讘讛诪讛 讛讬转讛 注讜诪讚转 讞讜抓 诇转讞讜诐 拽讜专讗 诇讛 讜讛讬讗 讘讗讛 讻诇诇 讗诪专 讗讘讗 砖讗讜诇 讻诇 砖讗谞讬 讝讻讗讬 讘讗诪讬专转讜 专砖讗讬 讗谞讬 诇讛讞砖讬讱 注诇讬讜


The Gemara still finds this difficult: And say simply: With regard to anything that I am permitted to discuss, I am permitted to wait for nightfall for its sake. When Abba Shaul stated that his ruling was a general principle, what did that come to include? The Gemara answers: It comes to include that which the Sages taught in the Tosefta: One may not wait for nightfall at the Shabbat boundary in order to bring an animal immediately after Shabbat. If the animal is standing right outside of the boundary, one may call it so that it will come to him. Abba Shaul said a general principle: With regard to anything that I am permitted to discuss on Shabbat, I am permitted to wait for nightfall for its sake. Here, since it is permitted to call to the animal, it is also permitted to wait for nightfall in order to retrieve it.


讜诪讞砖讬讻讬谉 诇驻拽讞 注诇 注住拽讬 讻诇讛 讜注诇 注住拽讬 讛诪转 诇讛讘讬讗 诇讜 讗专讜谉 讜转讻专讬讻讬谉 讜讗讜诪专讬诐 诇讜 诇讱 诇诪拽讜诐 驻诇讜谞讬 讜讗诐 诇讗 诪爪讗转 讘诪拽讜诐 驻诇讜谞讬 讛讘讗 诪诪拽讜诐 驻诇讜谞讬 诇讗 诪爪讗转 讘诪谞讛 讛讘讗 讘诪讗转讬诐 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗讜诪专 讜讘诇讘讚 砖诇讗 讬讝讻讬专 诇讜 住讻讜诐 诪拽讞:


The Sages also said: And all agree that one may wait for nightfall to attend to the needs of a bride and the needs of a corpse, such as to bring it a coffin and shrouds. And one may say to him, to one鈥檚 messenger, on Shabbat: Go to such and such place to buy them, and if you do not find them in that place, bring them from such and such a place. Similarly, one may instruct one鈥檚 messenger: If you do not find them for one hundred dinar, buy them for two hundred. However, Rabbi Yosei, son of Rabbi Yehuda, says: One is permitted to give instructions to a messenger on Shabbat, provided one does not mention to him a specific monetary amount to spend on the transaction.


诪转谞讬壮 诪讞砖讬讻讬谉 注诇 讛转讞讜诐 诇驻拽讞 注诇 注住拽讬 讻诇讛 讜注诇 注住拽讬 讛诪转 诇讛讘讬讗 诇讜 讗专讜谉 讜转讻专讬讻讬诐 讙讜讬 砖讛讘讬讗 讞诇讬诇讬谉 讘砖讘转 诇讗 讬住驻讜讚 讘讛谉 讬砖专讗诇 讗诇讗 讗诐 讻谉 讘讗讜 诪诪拽讜诐 拽专讜讘 注砖讜 诇讜 讗专讜谉 讜讞驻专讜 诇讜 拽讘专 讬拽讘专 讘讜 讬砖专讗诇 讜讗诐 讘砖讘讬诇 讬砖专讗诇 诇讗 讬拽讘专 讘讜 注讜诇诪讬转:


MISHNA: One may wait for nightfall at the Shabbat boundary to attend to the needs of a bride and the needs of a corpse, such as to bring him a coffin and shrouds. If a gentile brought flutes on Shabbat in order to play music during the eulogy and funeral procession, a Jew may not eulogize with them as accompaniment, unless they were brought from a nearby location within the Shabbat boundary and transporting them did not include any violation of halakha. If gentiles made someone a coffin and dug him a grave on Shabbat, and they then changed their minds and decided to give it to someone else, a Jew may be buried in it. However, if it was initially intended for a Jew, a Jew may never be buried in it.


讙诪壮 诪讗讬 诪诪拽讜诐 拽专讜讘 专讘 讗诪专 诪诪拽讜诐 拽专讜讘 诪诪砖 讜砖诪讜讗诇 讗诪专 讞讬讬砖讬谞谉 砖诪讗 讞讜抓 诇讞讜诪讛 诇谞讜


GEMARA: The mishna taught that if a gentile brought something from a nearby location on Shabbat, a Jew is permitted to make use of it. The Gemara asks: What exactly is considered to be from a nearby location? Rav said: Something that is from a location that is actually nearby, meaning that we know with certainty where the object was brought from. And Shmuel said: Even if we do not know exactly where it was brought from, we are concerned that it may have stayed overnight just outside the city wall, which is still within the Shabbat boundary, and no prohibition was violated for the sake of the object. Therefore, it would only be prohibited to use such an object if it was known with certainty that it had been brought from outside the Shabbat boundary. Thus, Rav and Shmuel disagree with regard to a situation in which we do not know where the object was brought from on Shabbat.


讚讬拽讗 诪转谞讬转讬谉 讻讜讜转讬讛 讚砖诪讜讗诇 讚拽转谞讬 注砖讛 诇讜 讗专讜谉 讜讞驻专 诇讜 拽讘专 讬拽讘专 讘讜 讬砖专讗诇 讗诇诪讗 诪住驻讬拽讗 砖专讬 讛讻讗 谞诪讬 诪住驻讬拽讗 砖专讬


The language of the mishna is precise according to Shmuel鈥檚 opinion, as it teaches: If a gentile made someone a coffin and dug him a grave on Shabbat and then changed his mind and decided to give it to someone else, a Jew may be buried in it. Consequently, we can derive that if it is uncertain whether the coffin and grave were made for a Jew, it is permitted. Here, too, in a case in which a gentile brings flutes, if it is uncertain whether their transportation was in violation of halakha, it is permitted.


讜转谞讬讗 讻讜讜转讬讛 讚专讘 注讬专 砖讬砖专讗诇 讜讙讜讬诐 讚专讬诐 讘讛 讜讛讬转讛 讘讛 诪专讞抓 讛诪专讞爪转 讘砖讘转 讗诐 专讜讘 讙讜讬诐 诇注专讘 专讜讞抓 讘讛 诪讬讚 讗诐 专讜讘 讬砖专讗诇 讬诪转讬谉 注讚 讻讚讬 砖讬讞诪讜 讞诪讬谉 诪讞爪讛 注诇 诪讞爪讛 (讗住讜专 讜讬诪转讬谉) 注讚 讻讚讬 砖讬讞诪讜 讞诪讬谉 专讘讬 讬讛讜讚讛 讗讜诪专 讘讗诪讘讟讬 拽讟谞讛 讗诐 讬砖 讘讛 专砖讜转 专讜讞抓 讘讛 诪讬讚


And a baraita was taught in accordance with the opinion of Rav: In the case of a city in which both Jews and gentiles live and in which there is a bathhouse that functions on Shabbat, if there is a majority of gentiles in the city, the halakha is that in the evening, after Shabbat, a Jew may bathe in it immediately. If there is a majority of Jews in the city, a Jew must wait until the amount of time necessary to heat up water after Shabbat has passed, so that one will not benefit from the fact that the water was heated on Shabbat. If the population of the city is half Jewish and half gentile, it is prohibited to bathe there immediately after Shabbat, and one must wait until the amount of time necessary to heat up water after Shabbat has passed. Rabbi Yehuda says: In the case of a small bath, if there is a ruling power in the city, a Jew may bathe in it immediately after Shabbat.


诪讗讬 专砖讜转 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讬爪讞拽 讘专讬讛 讚专讘 讬讛讜讚讛 讗诐 讬砖 讘讛 讗讚诐 讞砖讜讘 砖讬砖 诇讜 注砖专讛 注讘讚讬诐 砖诪讞诪诪讬谉 诇讜 注砖专讛 拽讜诪拽讜诪讬谉 讘讘转 讗讞转 讘讗诪讘讟讬 拽讟谞讛 诪讜转专 诇专讞讜抓 讘讛 诪讬讚:


The Gemara asks: What is the meaning the phrase: A ruling power? Rav Yehuda said that Rav Yitz岣k, son of Rav Yehuda, said: It means that if there is an important person in the city who has ten slaves who heat ten water jugs [kumkumin] for him at once in a small bath, it is permitted for a Jew to bathe in it immediately after Shabbat. This is because this bath may have been heated immediately after Shabbat for the use of this important person, rather than on Shabbat itself.


注砖讜 诇讜 讗专讜谉 讜讞驻专讜 诇讜 拽讘专 讜讻讜壮: 讗诪讗讬 讛讻讗 谞诪讬 讬诪转讬谉 讘讻讚讬 砖讬注砖讜 讗诪专 注讜诇讗 讘注讜诪讚 讘讗住专讟讬讗 转讬谞讞 拽讘专 讗专讜谉 诪讗讬 讗讬讻讗 诇诪讬诪专 讗诪专 专讘讬 讗讘讛讜 讘诪讜讟诇 注诇 拽讘专讜:


The mishna taught that if gentiles made someone a coffin and dug him a grave and then changed their minds and decided to make it available to someone else, it is permitted for a Jew to be buried in it. The Gemara asks: Why? Here, too, one should at the very least have to wait after Shabbat the amount of time necessary for them to do the work after Shabbat. The Gemara answers: Ulla said: The mishna is addressing a case in which the grave is located in a public street. This indicates that it was intended for a gentile because Jews are not usually buried there. The Gemara asks further: Granted, in the case of a grave, the halakha is understandable. However, in the case of a coffin, what is there to say? Why isn鈥檛 a Jew required to wait after Shabbat for the amount of time it would take to make the coffin? Rabbi Abbahu said: The mishna addresses a case in which the coffin was already placed over the grave of a gentile, which proves that it was intended for him.


诪转谞讬壮 注讜砖讬谉 讻诇 爪专讻讬 讛诪转 住讻讬谉 讜诪讚讬讞讬谉 讗讜转讜 讜讘诇讘讚 砖诇讗 讬讝讬讝 讘讜 讗讘专 砖讜诪讟讬谉 讗转 讛讻专 诪转讞转讬讜 讜诪讟讬诇讬谉 讗讜转讜 注诇 讛讞讜诇 讘砖讘讬诇


MISHNA: One may perform all of the needs of the dead on Shabbat. One may smear oil on the body and rinse it with water, and all of this is permitted provided that one does not move any of its limbs, which would constitute a violation of the laws of set-aside objects. When necessary, one may also remove a pillow from beneath it and thereby place it on cold sand in order


砖讬诪转讬谉 拽讜砖专讬谉 讗转 讛诇讞讬 诇讗 砖讬注诇讛 讗诇讗 砖诇讗 讬讜住讬祝 讜讻谉 拽讜专讛 砖谞砖讘专讛 住讜诪讻讬谉 讗讜转讛 讘住驻住诇 讗讜 讘讗专讜讻讜转 讛诪讟讛 诇讗 砖转注诇讛 讗诇讗 砖诇讗 转讜住讬祝:


to delay its decomposition. Similarly, one may tie the jaw of a corpse that is in the process of opening. One may not move it directly so that it will rise back to its original position, but so that it will not continue to open. And similarly, if one has a roof beam that has broken on Shabbat, one may support it with a bench or with long poles from a bed. One may not move it so that the beam will rise back to its original place, but so that it will not continue to fall.


讙诪壮 讜讛讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诪注砖讛 讘转诇诪讬讚讜 砖诇 专讘讬 诪讗讬专 砖谞讻谞住 讗讞专讬讜 诇讘讬转 讛诪专讞抓 讘讬拽砖 诇讛讚讬讞 拽专拽注 讗诪专 诇讜 讗讬谉 诪讚讬讞讬谉 诇住讜讱 拽专拽注 讗诪专 诇讜 讗讬谉 住讻讬谉 拽专拽注 讘拽专拽注 诪讞诇驻讗 诪转 讘拽专拽注 诇讗 诪讬讞诇祝


GEMARA: The Gemara questions the mishna鈥檚 lenient ruling with regard to smearing oil on a corpse: But didn鈥檛 Rav Yehuda say that Shmuel said: There was an incident with a student of Rabbi Meir who followed him into the bathhouse on Shabbat. The student wanted to rinse the ground. Rabbi Meir said to him: One may not rinse on Shabbat. The student wanted to smear the ground with oil. Rabbi Meir said to him: One may not smear on Shabbat. This indicates that it is prohibited to rinse or smear anything that may not be moved on Shabbat. The Gemara responds: The ground in one place can be confused with the ground in another place, and the Sages therefore prohibited these activities even on a tiled floor, such as that of a bathhouse, due to a concern that one may come to do so on a dirt floor and smooth it out. However, a corpse cannot be confused with the ground, and it is therefore permitted to rinse a corpse and smear it with oil.


讻诇 诇讗转讜讬讬 诪讗讬 诇讗转讜讬讬 讛讗 讚转谞讜 专讘谞谉 诪讘讬讗讬谉 讻诇讬 诪讬拽专 讜讻诇讬 诪转讻讜转 讜诪谞讬讞讬谉 注诇 讻专讬住讜 讻讚讬 砖诇讗 转驻讜讞 讜驻讜拽拽讬谉 讗转 谞拽讘讬讜 讻讚讬 砖诇讗 转讬讻谞住 讘讛谉 讛专讜讞


We learned in the mishna that one may attend to all the needs of the dead on Shabbat. The Gemara asks: What does the word all include in the mishna鈥檚 ruling that one may have thought is not included? The Gemara answers: It is meant to include that which the Sages taught: One may bring cold vessels and metal vessels and place them on the corpse鈥檚 stomach so that it does not swell. And one may seal up its orifices so that air will not enter them and cause swelling.


讜讗祝 砖诇诪讛 讗诪专 讘讞讻诪转讜 注讚 砖诇讗 讬专转拽 讞讘诇 讛讻住祝 讝讛 讞讜讟 讛砖讚专讛 讜转专讜抓 讙讜诇转 讛讝讛讘 讝讛 讗诪讛 讜转砖讘专 讻讚 注诇 讛诪讘讜注 讝讛 讛讻专住 讜谞专讜抓 讛讙诇讙诇 讗诇 讛讘讜专 讝讛 驻专砖


And King Solomon also said in his wisdom with regard to old age and death: 鈥淏efore the silver cord is snapped asunder, and the golden bowl is shattered, and the pitcher is broken at the fountain, and the wheel falls, shattered, into the pit鈥 (Ecclesiastes 12:6), which the Gemara explains as follows: 鈥淏efore the silver cord is snapped asunder鈥; this is a reference to the spinal cord. 鈥淎nd the golden bowl [gullat] is shattered鈥; this is a reference to the member, which is like a spring of water [gulla]. 鈥淎nd the pitcher is broken at the fountain鈥; this is a reference to the stomach, which looks like a pitcher that swells and ruptures. 鈥淎nd the wheel [galgal] falls, shattered, into the pit鈥; this is a reference to excrement [gelalim].


讜讻谉 讛讜讗 讗讜诪专 讜讝专讬转讬 驻专砖 注诇 驻谞讬讻诐 驻专砖 讞讙讬讻诐 讗诪专 专讘 讛讜谞讗 讜讗诪专讬 诇讛 讗诪专 专讘 讞讙讗 讗诇讜 讘谞讬 讗讚诐 砖诪谞讬讞讬谉 讚讘专讬 转讜专讛 讜注讜砖讬谉 讻诇 讬诪讬讛诐 讻讞讙讬诐 讗诪专 专讘讬 诇讜讬 讗诪专 专讘 驻驻讬 讗诪专 专讘讬 讬讛讜砖注 诇讗讞专 砖诇砖讛 讬诪讬诐 讻专讬住讜 谞讘拽注转 讜谞讜驻诇转 诇讜 注诇 驻谞讬讜 讜讗讜诪专转 诇讜 讟讜诇 诪讛 砖谞转转 讘讬:


And similarly, it says in the verse: 鈥淎nd I will spread dung upon your faces, even the dung of your Festival offerings鈥 (Malachi 2:3). Rav Huna said, and some say that it was Rav 岣gga who said: This verse is referring to those people who neglect the words of the Torah and turn all of their days into Festivals. Rabbi Levi said that Rav Pappi said that Rabbi Yehoshua said: Three days after death, the stomach of the dead bursts and falls onto his face and says to him: Take what you have put inside me.


诪转谞讬壮 讗讬谉 诪注爪诪讬谉 讗转 讛诪转 讘砖讘转 讜诇讗 讘讞讜诇 注诐 讬爪讬讗转 谞驻砖 讜讛诪注爪讬诐 注诐 讬爪讬讗转 讛谞驻砖 讛专讬 讝讛 砖讜驻讱 讚诪讬诐:


MISHNA: One may not shut the eyes of the dead on Shabbat because the body is set-aside. And one may not shut the eyes even on a weekday while the soul departs. One must wait until the person has died. And one who shuts the eyes while the soul departs is a murderer because he has hastened the person鈥檚 death.


讙诪壮 转谞讜 专讘谞谉 讛诪注爪诪讜 注诐 讬爪讬讗转 讛谞驻砖 讛专讬 讝讛 砖讜驻讱 讚诪讬诐 诪砖诇 诇谞专 砖讻讘讛 讜讛讜诇讻转 讗讚诐 诪谞讬讞 讗爪讘注讜 注诇讬讛 诪讬讚 讻讘转讛 转谞讬讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讛专讜爪讛 砖讬转注爪诪讜 注讬谞讬讜 砖诇 诪转 谞讜驻讞 诇讜 讬讬谉 讘讞讜讟诪讜 讜谞讜转谉 砖诪谉 讘讬谉 专讬住讬 注讬谞讬讜 讜讗讜讞讝 讘砖谞讬 讙讜讚诇讬 专讙诇讬讜 讜讛谉 诪转注爪诪讬谉 诪讗诇讬讛谉


GEMARA: The Sages taught: One who shuts a person鈥檚 eyes while the soul departs is a murderer. This is analogous to a lamp that is gradually becoming extinguished but could continue to burn a little longer. If a person places his finger on it, it is immediately extinguished. It was taught in a baraita that Rabban Shimon ben Gamliel says: One who wants the eyes of a corpse to close should blow wine up its nose, and place oil between its eyelids, and grab hold of its two big toes, and its eyes will shut by themselves.


转谞讬讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 转讬谞讜拽 讘谉 讬讜诪讜 讞讬 诪讞诇诇讬谉 注诇讬讜 讗转 讛砖讘转 讚讜讚 诪诇讱 讬砖专讗诇 诪转 讗讬谉 诪讞诇诇讬谉 注诇讬讜 讗转 讛砖讘转 转讬谞讜拽 讘谉 讬讜诪讜 讞讬 诪讞诇诇讬谉 注诇讬讜 讗转 讛砖讘转 讗诪专讛 转讜专讛 讞诇诇 注诇讬讜 砖讘转 讗讞讚 讻讚讬 砖讬砖诪讜专 砖讘转讜转 讛专讘讛 讚讜讚 诪诇讱 讬砖专讗诇 诪转 讗讬谉 诪讞诇诇讬谉 注诇讬讜 讻讬讜谉 砖诪转 讗讚诐 讘讟诇 诪谉 讛诪爪讜转 讜讛讬讬谞讜 讚讗诪专 专讘讬 讬讜讞谞谉 讘诪转讬诐 讞驻砖讬 讻讬讜谉 砖诪转 讗讚诐 谞注砖讛 讞驻砖讬 诪谉 讛诪爪讜转


Incidental to the Gemara鈥檚 discussion of corpses, it cites that which was taught in a baraita: Rabban Shimon ben Gamliel says: For a living day-old baby, one desecrates Shabbat to save his life. Yet for the deceased David, king of Israel, one does not desecrate Shabbat. For a day-old baby we desecrate Shabbat because the Torah says: Desecrate one Shabbat for him so that he can observe many Shabbatot. But for the deceased David, king of Israel, one does not desecrate Shabbat, as once a person dies he is idle from mitzvot. And this is what Rabbi Yo岣nan said with regard to the verse: 鈥淪et apart among the dead [bametim 岣fshi], like the slain that lie in the grave, whom You remember no more鈥 (Psalms 88:6). Once a person dies, he becomes free [岣fshi] from the mitzvot.


讜转谞讬讗 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 转讬谞讜拽 讘谉 讬讜诪讜 讞讬 讗讬谉 爪专讬讱 诇砖讜诪专讜 诪谉 讛讞讜诇讚讛 讜诪谉 讛注讻讘专讬诐 讗讘诇 注讜讙 诪诇讱 讛讘砖谉 诪转 爪专讬讱 诇砖讜诪专讜 诪谉 讛讞讜诇讚讛 讜诪谉 讛注讻讘专讬诐 砖谞讗诪专 讜诪讜专讗讻诐 讜讞转讻诐 讬讛讬讛 讻诇 讝诪谉 砖讗讚诐 讞讬 讗讬诪转讜 诪讜讟诇转 注诇 讛讘专讬讜转 讻讬讜谉 砖诪转 讘讟诇讛 讗讬诪转讜


And it was also taught in a baraita that Rabbi Shimon ben Elazar said: It is not necessary to protect a live day-old baby from a weasel or from mice, for they run away from the baby. But if Og, the king of Bashan, is dead, it is necessary to protect even him from a weasel or from mice, as it is stated: 鈥淎nd the fear of you and the dread of you [岣ttekhem] shall be upon every beast of the earth, and upon every bird of the heavens鈥 (Genesis 9:2). The Gemara explains: As long as a person is alive [岣i], he is feared by the animals. Once he dies, he is no longer feared.


讗诪专 专讘 驻驻讗 谞拽讬讟讬谞谉 讗专讬讛 讗讘讬 转专讬 诇讗 谞驻讬诇 讛讗 拽讗 讞讝讬谞谉 讚谞驻讬诇 讛讛讜讗 讻讚专诪讬 讘专 讗讘讗 讚讗诪专 专诪讬 讘专 讗讘讗 讗讬谉 讞讬讛 砖讜诇讟转 讘讗讚诐 注讚 砖谞讚诪讛 诇讜 讻讘讛诪讛 砖谞讗诪专 讗讚诐 讘讬拽专 讘诇 讬诇讬谉 谞诪砖诇 讻讘讛诪讜转 谞讚诪讜 讗诪专 专讘讬 讞谞讬谞讗 讗住讜专 诇讬砖谉 讘讘讬转 讬讞讬讚讬 讜讻诇 讛讬砖谉 讘讘讬转 讬讞讬讚讬 讗讞讝转讜 诇讬诇讬转


Rav Pappa said: We hold that a lion does not pounce upon two people. The Gemara challenges this: But how can that be? We see that it does pounce upon two people. The Gemara answers: That statement of Rav Pappa must be in accordance with that which Rami bar Abba said: An animal does not overpower a person until he appears to it as an animal, as it is stated: 鈥淏ut man does not abide in honor, he is like the beasts that perish鈥 (Psalms 49:13). However, animals do not attack people who are human in their spiritual character. In a similar vein, Rabbi 岣nina said: It is prohibited to sleep alone in a house, and anyone who sleeps alone in a house will be seized by the evil spirit Lilith.


讜转谞讬讗 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 注砖讛 注讚 砖讗转讛 诪讜爪讗 讜诪爪讜讬 诇讱 讜注讜讚讱 讘讬讚讱 讜讗祝 砖诇诪讛 讗诪专 讘讞讻诪转讜 讜讝讻讜专 讗转 讘讜专讗讬讱 讘讬诪讬 讘讞讜专讜转讬讱 注讚 [讗砖专] (砖) 诇讗 讬讘讗讜 讬诪讬 讛专注讛 讗诇讜 讬诪讬 讛讝拽谞讛 讜讛讙讬注讜 砖谞讬诐 讗砖专 转讗诪专 讗讬谉 诇讬 讘讛诐 讞驻抓 讗诇讜 讬诪讬 讛诪砖讬讞 砖讗讬谉 讘讛诐 诇讗 讝讻讜转 讜诇讗 讞讜讘讛


It was also taught in a baraita with regard to the appreciation of life: Rabbi Shimon ben Elazar says: Perform mitzvot while you still find opportunities, and you have the financial means, and you are still under your own control. And King Solomon also said, in his wisdom: 鈥淎nd remember your Creator in the days of your youth, before the evil days come and the years arrive when you will say: I have no desire for them鈥 (Ecclesiastes 12:1). Rabbi Shimon ben Elazar explains: 鈥淭he evil days鈥; these are the days of old age. 鈥淎nd the years arrive when you will say: I have no desire for them鈥; these are the days of Messiah, in which there is neither merit nor liability.


讜驻诇讬讙讗 讚砖诪讜讗诇 讚讗诪专 砖诪讜讗诇 讗讬谉 讘讬谉 讛注讜诇诐 讛讝讛 诇讬诪讜转 讛诪砖讬讞 讗诇讗 砖讬注讘讜讚 诪诇讻讬讜转 讘诇讘讚 砖谞讗诪专 讻讬 诇讗 讬讞讚诇 讗讘讬讜谉 诪拽专讘 讛讗专抓


The Gemara comments that this explanation disagrees with the view of Shmuel, for Shmuel said: There is no difference between this world and the days of Messiah except for subjugation to foreign kingdoms alone, from which we will be released in the Messianic era, as it is stated: 鈥淔or the poor will never cease from the land, therefore I command you, saying: You shall surely open your hand to your brother, to your poor and your needy in your land.鈥 (Deuteronomy 15:11). This indicates that the ways of the world, including the existence of wealthy and poor socioeconomic strata, will continue forever.


转谞讬讗 专讘讬 讗诇注讝专 讛拽驻专 讗讜诪专 诇注讜诇诐 讬讘拽砖 讗讚诐 专讞诪讬诐 注诇 诪讚讛 讝讜 砖讗诐 讛讜讗 诇讗 讘讗 讘讗 讘谞讜 讜讗诐 讘谞讜 诇讗 讘讗 讘谉 讘谞讜 讘讗 砖谞讗诪专 讻讬 讘讙诇诇 讛讚讘专 讛讝讛 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讙诇讙诇 讛讜讗 砖讞讜讝专 讘注讜诇诐 讗诪专 专讘 讬讜住祝 谞拽讬讟讬谞谉 讛讗讬 爪讜专讘讗 诪专讘谞谉 诇讗 诪讬注谞讬 讜讛讗 拽讗 讞讝讬谞谉 讚诪讬注谞讬 讗诐 讗讬转讗 讚诪讬注谞讬 讗讛讚讜专讬 讗驻转讞讗 诇讗 诪讬讛讚专


It was taught in a baraita that Rabbi Elazar HaKappar says: A person should always request divine mercy with regard to this condition of poverty, for if he does not come to a state of poverty, his son will, and if his son does not come to such a state his grandson will, as it is stated: 鈥淵ou shall surely give him and your heart shall not be grieved when you give to him, for due to this thing [biglal hadavar hazeh] the Lord your God will bless you in all your work and in all that you put your hand toward鈥 (Deuteronomy 15:10). With regard to this verse, the tanna from the school of Rabbi Yishmael taught: Due to [biglal] this thing means that it is a wheel [galgal] that turns in the world, upon which people continuously rise and fall. Rav Yosef said: We hold that a Torah scholar will not become poor. The Gemara challenges this statement: But we see that they do become poor. The Gemara answers: Even so, if there is a Torah scholar who becomes poor, he will still never have to go around asking for charity at people鈥檚 doors.


讗诪专 诇讛 专讘讬 讞讬讬讗 诇讚讘讬转讛讜 讻讬 讗转讬 注谞讬讗 讗拽讚讬诪讬 诇讬讛 专讬驻转讗 讻讬 讛讬讻讬 讚诇拽讚诪讜 诇讘谞讬讱 讗诪专讛 诇讬讛 诪讬诇讟 拽讗 诇讬讬讟转 诇讛讜 讗诪专 诇讛 拽专讗 拽讗 讻转讬讘 讻讬 讘讙诇诇 讛讚讘专 讛讝讛 讜转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讙诇讙诇 讛讜讗 砖讞讜讝专 讘注讜诇诐 转谞讬讗 专讘讬 讙诪诇讬讗诇 讘专讘讬 讗讜诪专 讜谞转谉 诇讱 专讞诪讬诐 讜专讞诪讱 讜讛专讘讱 讻诇 讛诪专讞诐 注诇 讛讘专讬讜转 诪专讞诪讬谉 注诇讬讜 诪谉 讛砖诪讬诐 讜讻诇 砖讗讬谞讜 诪专讞诐 注诇 讛讘专讬讜转 讗讬谉 诪专讞诪讬谉 注诇讬讜 诪谉 讛砖诪讬诐


In a similar vein, the Gemara relates that Rabbi 岣yya said to his wife: When a poor person comes to the house, be quick to give him bread so that they will be quick to give bread to your children. She said to him: Are you cursing them, your children? He said to her: It is a verse that is written, as it says: 鈥淒ue to this thing,鈥 and the school of Rabbi Yishmael taught that it is a wheel that continuously turns in the world. Similarly, it was taught in a baraita that Rabbi Gamliel, son of Rabbi Yehuda HaNasi, says: The verse that states: 鈥淎nd He will show you mercy and have compassion on you and multiply you鈥 (Deuteronomy 13:18) teaches us that anyone who has compassion for God鈥檚 creatures will receive compassion from Heaven, and anyone who does not have compassion for God鈥檚 creatures will not receive compassion from Heaven.


注讚 讗砖专 诇讗 转讞砖讱 讛砖诪砖 讜讛讗讜专 讝讜 驻讚讞转 讜讛讞讜讟诐 讜讛讬专讞 讝讜 谞砖诪讛 讜讛讻讜讻讘讬诐 讗诇讜 讛诇住转讜转 讜砖讘讜 讛注讘讬诐 讗讞专 讛讙砖诐 讝讜 诪讗讜专 注讬谞讬讜 砖诇 讗讚诐 砖讛讜诇讱 讗讞专 讛讘讻讬 讗诪专 砖诪讜讗诇 讛讗讬 讚诪注转讗 注讚 讗专讘注讬谉 砖谞讬谉 讛讚专讗 诪讻讗谉 讜讗讬诇讱 诇讗 讛讚专讗


The Gemara returns to verses from Ecclesiastes that relate to death and old age. It is written: 鈥淏efore the sun and the light and the moon and the stars are darkened, and the clouds return after the rain鈥 (Ecclesiastes 12:2). The Sages taught: 鈥淭he sun and the light鈥; this is referring to the forehead and the nose which stick out from a person鈥檚 face. 鈥淎nd the moon鈥; this is referring to the soul, which shines within a person. 鈥淎nd the stars鈥; these are the cheeks. 鈥淎nd the clouds return after the rain鈥; this is the light of a person鈥檚 eyes, which goes and dwindles after one cries as if it were covered by clouds. Shmuel said: With regard to the tear that a person cries, until one reaches the age of forty years, one鈥檚 vision returns and is not harmed. From here on, once a person reaches the age of forty, it does not return, and every time a person cries his vision is weakened.


讜讗诪专 专讘 谞讞诪谉 讛讗讬 讻讜讞诇讗 注讚 讗专讘注讬谉 砖谞讬谉 诪专讜讜讞 诪讻讗谉 讜讗讬诇讱 讗驻讬诇讜 诪诇讬讗 讻讗讘讬住谞讗 讚讙讬专讚讗讬 讗讜拽讜诪讬 诪讜拽讬诐 讗专讜讜讞讬 诇讗 诪专讜讜讞 诪讗讬 拽讗 诪砖诪注 诇谉 讚讻诪讛 讚讗诇讬诐 诪讻讜讞诇讗 讟驻讬 诪注诇讬


And similarly, Rav Na岣an said: With regard to medicinal eye shadow, until one reaches the age of forty years, it enhances his eyesight. From here and on, even if one fills it as thick as a weaver鈥檚 pin [avisana degirda鈥檈i], it will maintain his eyesight but it will not enhance it. The Gemara asks about this: What is he teaching us with the example of a weaver鈥檚 pin? The Gemara answers: Generally speaking, the more eye shadow one applies, the more beneficial it is.


专讘讬 讞谞讬谞讗 砖讻讬讘讗 诇讬讛 讘专转讬讛 诇讗 讛讜讛 拽讗 讘讻讬 注诇讛 讗诪专讛 诇讬讛 讚讘讬转讛讜 转专谞讙讜诇转讗 讗驻讬拽转 诪讘讬转讱 讗诪专 诇讛 转专转讬 转讻诇讗 讜注讬讜专讗 住讘专 诇讛 讻讬 讛讗 讚讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 讬讜住讬 讘谉 拽爪专转讛 砖砖 讚诪注讜转 讛谉 砖诇砖 讬驻讜转 讜砖诇砖 专注讜转 砖诇 注砖谉 讜砖诇 讘讻讬


The Gemara relates a story: When Rabbi 岣nina鈥檚 daughter died, he did not cry over her. His wife said to him: Have you merely let a chicken out of your house, that you do not show any signs of sorrow? He said to her: If I cry, I will suffer twice, from bereavement and from blindness. The Gemara explains: He held in accordance with the statement that Rabbi Yo岣nan said in the name of Rabbi Yosei ben Ketzarta: There are six types of tears, three of which are good for the eyes and three of which are bad. Tears that come from smoke, and from crying out of sorrow,


Scroll To Top