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Daf Yomi

August 9, 2020 | 讬状讟 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 156

Today’s daf is dedicated in memory of Mayer Penstein, Meyer Yosef ben Avraham v’Eta, a close family friend who loved to learn Torah, who passed away this past week. And by Racheli and Yaakov in honor of Deborah Aschheim on the occassion of her birthday. “Happy birthday Mom! We love you & miss you! Kol HaKavod on your Daf Yomi journey! Love, Cheli & Yaakov.”聽

The gemara continues to delve into the debate between the rabbis and Rabbi Yosi son of Rabbi Yehuda regarding kneading/mixing substances on Shabbat. Rabbi Yehushua ben Levi lists the significance of the day one is born and how that affects one’s personality. Rabbi Chanina disagrees and says it is not the day that affects it but the hour as it is affected by the constellations and each hour a different constellation rules. He holds that the constellations affect the Jews. Rabbi Yochanan and others disagree and hold that constellations do not affect Jewish people and several stories are brought to show who holds that way and why, including the story of Shmuel and Avlet, and Rabbi Akiva’s daughter on her wedding day who was destined to be bitten by a snake but due to her generous behavior, was able to overcome it. The mishna brings a debate regarding muktze between Rabbi Shimon (tana kama) and Rabbi Yehuda and the gemara lined up who held like who. The gemara then brings opinions that we hold like Rabbi Shimon on all debates between him and Rabbi Yehuda in masechet Shabbat other than one minor category of mutzke upon which there is a debate which category it is.

 

专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讛讬讗 讜讛谞讬 诪讬诇讬 讛讜讗 讚诪砖谞讬 讛讬讻讬 诪砖谞讬 讗诪专 专讘 讞住讚讗 注诇 讬讚 注诇 讬讚


It is the opinion of Rabbi Yosei, son of Rabbi Yehuda. And this leniency applies only in a case where one alters the way that he kneads. The Gemara asks: How does one alter the manner in which he kneads? Rav 岣sda said: One does not knead the dough all at once but rather a little bit at a time.


讜砖讜讬谉 砖讘讜讞砖讬谉 讗转 讛砖转讬转 讘砖讘转 讜砖讜转讬诐 讝讬转讜诐 讛诪爪专讬 讜讛讗诪专转 讗讬谉 讙讜讘诇讬谉 诇讗 拽砖讬讗 讛讗 讘注讘讛 讛讗 讘专讻讛 讜讛谞讬 诪讬诇讬 讛讜讗 讚诪砖谞讬


It was also taught: And they agree that one may mix the shatit, roasted barley to which honey is added, on Shabbat, and drink Egyptian beer, as it is not considered to be for medicinal purposes. The Gemara asks: Didn鈥檛 you say: One may not knead? That contradicts the statement that they agree that it is permitted to stir the shatit. The Gemara answers: This is not difficult, as there is a distinction between the cases. This dispute with regard to shatit is referring to mixing a thick mixture, which is similar to kneading. However, that statement where they agree that mixing is permitted is referring to a soft, thin mixture that cannot be kneaded. And all of these statements are referring to a case where one alters the way he kneads or stirs.


讛讬讻讬 诪砖谞讬 讗诪专 专讘 讬讜住祝 讘讞讜诇 谞讜转谉 讗转 讛讞讜诪抓 讜讗讞专 讻讱 谞讜转谉 讗转 讛砖转讬转 讘砖讘转 谞讜转谉 讗转 讛砖转讬转 讜讗讞专 讻讱 谞讜转谉 讗转 讛讞讜诪抓 诇讜讬 讘专讬讛 讚专讘 讛讜谞讗 讘专 讞讬讬讗 讗砖讻讞讬讛 诇讙讘诇讗 讚讘讬 谞砖讬讛 讚拽讗 讙讘讬诇 讜住驻讬 诇讬讛 诇转讜专讬讛 讘讟砖 讘讬讛 讗转讗 讗讘讜讛 讗砖讻讞讬讛 讗诪专 诇讬讛 讛讻讬 讗诪专 讗讘讜讛 讚讗诪讱 诪砖诪讬讛 讚专讘 讜诪谞讜 专讘讬 讬专诪讬讛 讘专 讗讘讗 讙讜讘诇讬谉 讜诇讗 诪住驻讬谉 讜讚诇讗 诇拽讬讟 讘诇讬砖谞讬讛 诪讛诇拽讬讟讬谉 诇讬讛 讜讛谞讬 诪讬诇讬 讛讜讗 讚诪砖谞讬


The Gemara asks: How does one alter the manner in which he performs these actions? Rav Yosef said: On a weekday one first places the vinegar in a vessel and then places the shatit. On Shabbat one first places the shatit and then places the vinegar. The Gemara relates that Levi, son of Rav Huna bar 岣yya, found the one who kneads in his parents鈥 home kneading bran on Shabbat and feeding it to his ox. He kicked him so that he would stop. When his father came and found him, he said to him: This is what your mother鈥檚 father said in the name of Rav. The Gemara interjects: And who is his mother鈥檚 father? It is Rabbi Yirmeya bar Abba, who said: One may knead but not feed animals, and a calf that does not take the food with its tongue may be fed on Shabbat. And this applies only when one alters the manner in which he does so.


讛讬讻讬 诪砖谞讬 讗诪专 专讘 讬讬诪专 讘专 砖诇诪讬讗 诪砖诪讬讛 讚讗讘讬讬 砖转讬 讜注专讘 讜讛讗 诇讗 诪注专讘 砖驻讬专 讗诪专 专讘 讬讛讜讚讛 诪谞注专讜 诇讻诇讬


The Gemara asks: How does one alter the manner in which he does so? Rav Yeimar bar Shelamya said in the name of Abaye: One moves the ladle or stirring utensil in the directions of warp and woof. The Gemara asks: Isn鈥檛 it the case that it will not mix well, so what is the point of stirring it that way? Rav Yehuda said: It means that one pours it into another vessel and in the process it is mixed.


讻转讬讘 讗驻讬谞拽住讬讛 讚讝注讬专讬 讗诪专讬转 拽讚诐 专讘讬 讜诪谞讜 专讘讬 讞讬讬讗 诪讛讜 诇讙讘诇 讗诪专 讗住讜专 诪讛讜 诇驻专拽 讗诪专 诪讜转专 讗诪专 专讘 [诪谞砖讬讗] 讞讚 拽诪讬 讞讚 转专讬 拽诪讬 转专讬 砖驻讬专 讚诪讬 转诇转讗 拽诪讬 转专讬 讗住讜专 专讘 讬讜住祝 讗诪专 拽讘 讜讗驻讬诇讜 拽讘讬讬诐 注讜诇讗 讗诪专 讻讜专 讜讗驻讬诇讜 讻讜专讬讬诐


It was written in Ze鈥檈iri鈥檚 notebook: I said before my rabbi, and the Gemara asks: And who is his rabbi? It is Rabbi 岣yya. And Ze鈥檈iri said before him: What is the ruling? Is it permitted to knead on Shabbat? He said: It is prohibited. What is the ruling with regard to emptying food from a vessel before one animal to place it before another animal? He said: It is permitted. Rav Menashya said: Placing one trough before one animal or two troughs before two animals, one may well do so. Placing three troughs before two animals is prohibited, because it is considered to be superfluous labor as he is bringing the animals more food than they need. Rav Yosef said: It is permitted to add a kav of additional food or even two kav. Ulla said: One may add a kor or even two kor and there is no need for concern.


讻转讬讘 讗驻讬谞拽住讬讛 讚诇讜讬 讗诪专讬转 拽讚诐 专讘讬 讜诪谞讜 专讘讬谞讜 讛拽讚讜砖 注诇 讚讛讜讜 讙讘诇讬谉 砖转讬转讗 讘讘讘诇 讜讛讜讛 爪讜讞 专讘讬 讜诪谞讜 专讘讬谞讜 讛拽讚讜砖 注诇 讚讛讜讜 讙讘诇讬谉 砖转讬转讗 讜诇讬转 讚砖诪讬注 诇讬讛 讜诇讬转 讞讬诇讗 讘讬讚讬讛 诇诪讬住专 诪讚专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛


It was written in Levi鈥檚 notebook: I said before my rabbi, and the Gemara asks: And who is his rabbi? It is our holy Rabbi, Rabbi Yehuda HaNasi. Levi spoke about the fact that people would knead shatit in Babylonia, and my rabbi, and who is it, our holy Rabbi, cried in protest over the fact that people would knead shatit. And there was no one who listened to him, and he did not have the power to prohibit it due to the people鈥檚 reliance on the opinion of Rabbi Yosei, son of Rabbi Yehuda, who permitted doing so.


讻转讬讘 讗驻讬谞拽住讬讛 讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讛讗讬 诪讗谉 讚讘讞讚 讘砖讘讗 讬讛讬 讙讘专 讜诇讗 讞讚讗 讘讬讛


After citing relevant halakhot written in the notebooks of various Sages, the Gemara relates that it was written in Rabbi Yehoshua ben Levi鈥檚 notebook: One who was born on the first day of the week, Sunday, will be a person and there will not be one in him.


诪讗讬 [讜诇讗 讞讚讗 讘讬讛] 讗讬诇讬诪讗 讜诇讗 讞讚 诇讟讬讘讜 讜讛讗诪专 专讘 讗砖讬 讗谞讗 讘讞讚 讘砖讘讗 讛讜讗讬 讗诇讗 诇讗讜 讞讚讗 诇讘讬砖讜 讜讛讗诪专 专讘 讗砖讬 讗谞讗 讜讚讬诪讬 讘专 拽拽讜讝转讗 讛讜讜讬讬谉 讘讞讚 讘砖讘讗 讗谞讗 诪诇讱 讜讛讜讗 讛讜讛 专讬砖 讙谞讘讬 讗诇讗 讗讬 讻讜诇讬 诇讟讬讘讜 讗讬 讻讜诇讬 诇讘讬砖讜 诪讗讬 讟注诪讗 讚讗讬讘专讜 讘讬讛 讗讜专 讜讞讜砖讱


The Gemara asks: What is the meaning of the phrase: There will not be one in him? If you say that there is not one quality for the best, that cannot be, as Rav Ashi said: I was born on the first day of the week, and one cannot say that there was nothing good about him. Rather, it must mean that there is not one quality for the worst. Didn鈥檛 Rav Ashi say: I and Dimi bar Kakuzta were both born on the first day of the week. I became a king, the head of a yeshiva, and he became the head of a gang of thieves, clearly a negative quality. Rather, one born on a Sunday is either completely for the best or completely for the worst. What is the reason for this? It is because both light and darkness were created on the first day of Creation.


讛讗讬 诪讗谉 讚讘转专讬 讘砖讘讗 讬讛讬 讙讘专 专讙讝谉 诪讗讬 讟注诪讗 诪砖讜诐 讚讗讬驻诇讬讙讜 讘讬讛 诪讬讗 讛讗讬 诪讗谉 讚讘转诇转讗 讘砖讘讗 讬讛讬 讙讘专 注转讬专 讜讝谞讗讬 讬讛讗 诪讗讬 讟注诪讗 诪砖讜诐 讚讗讬讘专讜 讘讬讛 注砖讘讬诐 讛讗讬 诪讗谉 讚讘讗专讘注讛 讘砖讘讗 讬讛讬 讙讘专 讞讻讬诐 讜谞讛讬专 诪讗讬 讟注诪讗 诪砖讜诐 讚讗讬转诇讜 讘讬讛 诪讗讜专讜转


One who was born on the second day of the week, Monday, will be a short-tempered person. What is the reason for this? It is because on that day, the second day of Creation, the upper and lower waters were divided. Therefore, it is a day of contentiousness.
One who was born on the third day of the week will be a rich man and a promiscuous person. What is the reason for this? It is because on that day, the third day, vegetation was created. It grows abundantly but is also mixed together without boundaries between the grass and the plants.
One who was born on the fourth day of the week will be a wise and enlightened person. What is the reason for this? It is because the heavenly lights were hung in the heavens on that day, and wisdom is likened to light.


讛讗讬 诪讗谉 讚讘讞诪砖讛 讘砖讘讗 讬讛讬 讙讘专 讙讜诪诇 讞住讚讬诐 诪讗讬 讟注诪讗 诪砖讜诐 讚讗讬讘专讜 讘讬讛 讚讙讬诐 讜注讜驻讜转 讛讗讬 诪讗谉 讚讘诪注诇讬 砖讘转讗 讬讛讬 讙讘专 讞讝专谉 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讞讝专谉 讘诪爪讜转 讛讗讬 诪讗谉 讚讘砖讘转讗 讬讛讬 讘砖讘转讗 讬诪讜转 注诇 讚讗讞讬诇讜 注诇讜讛讬 讬讜诪讗 专讘讗 讚砖讘转讗 讗诪专 专讘讗 讘专 专讘 砖讬诇讗 讜拽讚讬砖讗 专讘讗 讬转拽专讬


One who was born on the fifth day of the week will be a person who performs acts of kindness. What is the reason for this? It is because on that day the fish and fowl were created, and they do not receive their sustenance by performing work for people. They are sustained by the kindness of God alone.
One who was born on the sixth day of the week will be a seeker. Rav Na岣an bar Yitz岣k said that this means that he will be one who seeks out mitzvot, as most of the activity on Friday involves preparation for Shabbat.
One who was born on Shabbat will die on Shabbat, because they desecrated the great day of Shabbat on his behalf. Rava bar Rav Sheila said: And he will be called a person of great sanctity because he was born on the sacred day of Shabbat.


讗诪专 诇讛讜 专讘讬 讞谞讬谞讗 驻讜拽讜 讗诪专讜 诇讬讛 诇讘专 诇讬讜讗讬 诇讗 诪讝诇 讬讜诐 讙讜专诐 讗诇讗 诪讝诇 砖注讛 讙讜专诐 讛讗讬 诪讗谉 讚讘讞诪讛 讬讛讬 讙讘专 讝讬讜转谉 讬讛讬 讗讻讬诇 诪讚讬诇讬讛 讜砖转讬 诪讚讬诇讬讛 讜专讝讜讛讬 讙诇讬讬谉 讗诐 讙谞讬讘 诇讗 诪爪诇讞 讛讗讬 诪讗谉 讚讘讻讜讻讘 谞讜讙讛 讬讛讬 讙讘专 注转讬专 讜讝谞讗讬 讬讛讬 诪讗讬 讟注诪讗 诪砖讜诐 讚讗讬转讬诇讬讚 讘讬讛 谞讜专讗 讛讗讬 诪讗谉 讚讘讻讜讻讘 讬讛讬 讙讘专 谞讛讬专 讜讞讻讬诐 诪砖讜诐 讚住驻专讗 讚讞诪讛 讛讜讗 讛讗讬 诪讗谉 讚讘诇讘谞讛 讬讛讬 讙讘专 住讘讬诇 诪专注讬谉 讘谞讗讬 讜住转讬专 住转讬专 讜讘谞讗讬 讗讻讬诇 讚诇讗 讚讬诇讬讛 讜砖转讬 讚诇讗 讚讬诇讬讛 讜专讝讜讛讬 讻住讬讬谉 讗诐 讙谞讘 诪爪诇讞 讛讗讬 诪讗谉 讚讘砖讘转讗讬 讬讛讬 讙讘专 诪讞砖讘转讬讛 讘讟诇讬谉 讜讗讬转 讚讗诪专讬 讻诇 讚诪讞砖讘讬谉 注诇讬讛 讘讟诇讬谉 讛讗讬 诪讗谉 讚讘爪讚拽 讬讛讬 讙讘专 爪讚拽谉 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜爪讚拽谉 讘诪爪讜转 讛讗讬 诪讗谉 讚讘诪讗讚讬诐 讬讛讬 讙讘专 讗砖讬讚 讚诪讗 讗诪专 专讘 讗砖讬 讗讬 讗讜诪谞讗 讗讬 讙谞讘讗 讗讬 讟讘讞讗 讗讬 诪讜讛诇讗 讗诪专 专讘讛 讗谞讗 讘诪讗讚讬诐 讛讜讗讬 讗诪专 讗讘讬讬 诪专 谞诪讬 注谞讬砖 讜拽讟讬诇


Rabbi 岣nina said to his students who heard all this: Go and tell the son of Leiva鈥檌, Rabbi Yehoshua ben Levi: It is not the constellation of the day of the week that determines a person鈥檚 nature; rather, it is the constellation of the hour that determines his nature.
One who was born under the influence of the sun will be a radiant person; he will eat from his own resources and drink from his own resources, and his secrets will be exposed. If he steals he will not succeed, because he will be like the sun that shines and is revealed to all.
One who was born under the influence of Venus will be a rich and promiscuous person. What is the reason for this? Because fire was born during the hour of Venus, he will be subject the fire of the evil inclination, which burns perpetually.
One who was born under the influence of Mercury will be an enlightened and expert man, because Mercury is the sun鈥檚 scribe, as it is closest to the sun.
One who was born under the influence of the moon will be a man who suffers pains, who builds and destroys, and destroys and builds. He will be a man who eats not from his own resources and drinks not from his own resources, and whose secrets are hidden. If he steals he will succeed, as he is like the moon that constantly changes form, whose light is not its own, and who is at times exposed and at times hidden.
One who was born under the influence of Saturn will be a man whose thoughts are for naught. And some say that everything that others think about him and plan to do to him is for naught.
One who was born under the influence of Jupiter [tzedek] will be a just person [tzadkan]. Rav Na岣an bar Yitz岣k said: And just in this context means just in the performance of mitzvot.
One who was born under the influence of Mars will be one who spills blood. Rav Ashi said: He will be either a blood letter, or a thief, or a slaughterer of animals, or a circumciser. Rabba said: I was born under the influence of Mars and I do not perform any of those activities. Abaye said: My Master also punishes and kills as a judge.


讗讬转诪专 专讘讬 讞谞讬谞讗 讗讜诪专 诪讝诇 诪讞讻讬诐 诪讝诇 诪注砖讬专 讜讬砖 诪讝诇 诇讬砖专讗诇 专讘讬 讬讜讞谞谉 讗诪专 讗讬谉 诪讝诇 诇讬砖专讗诇 讜讗讝讚讗 专讘讬 讬讜讞谞谉 诇讟注诪讬讛 讚讗诪专 专讘讬 讬讜讞谞谉 诪谞讬讬谉 砖讗讬谉 诪讝诇 诇讬砖专讗诇 砖谞讗诪专 讻讛 讗诪专 讛壮 讗诇 讚专讱 讛讙讜讬诐 讗诇 转诇诪讚讜 讜诪讗讜转讜转 讛砖诪讬诐 讗诇 转讞转讜 讻讬 讬讞转讜 讛讙讜讬诐 诪讛诪讛 讛诐 讬讞转讜 讜诇讗 讬砖专讗诇


It was stated that Rabbi 岣nina says: A constellation makes one wise and a constellation makes one wealthy, and there is a constellation for the Jewish people that influences them. Rabbi Yo岣nan said: There is no constellation for the Jewish people that influences them. The Jewish people are not subject to the influence of astrology. And Rabbi Yo岣nan follows his own reasoning, as Rabbi Yo岣nan said: From where is it derived that there is no constellation for the Jewish people? As it is stated: 鈥淭hus said the Lord: Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them鈥 (Jeremiah 10:2). The nations will be dismayed by them, but not the Jewish people.


讜讗祝 专讘 住讘专 讗讬谉 诪讝诇 诇讬砖专讗诇 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪谞讬讬谉 砖讗讬谉 诪讝诇 诇讬砖专讗诇 砖谞讗诪专 讜讬讜爪讗 讗讜转讜 讛讞讜爪讛 讗诪专 讗讘专讛诐 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 讘谉 讘讬转讬 讬讜专砖 讗讜转讬 讗诪专 诇讜 诇讗讜 讻讬 讗诐 讗砖专 讬爪讗 诪诪注讬讱


And Rav also holds that there is no constellation for the Jewish people, as Rav Yehuda said that Rav said: From where is it derived that there is no constellation for the Jewish people? As it is stated with regard to Abraham: 鈥淎nd He brought him outside, and said: Look now toward heaven, and count the stars, if you are able to count them; and He said unto him: So shall your offspring be鈥 (Genesis 15:5). The Sages derived from this that Abraham said before the Holy One, Blessed be He: Master of the Universe, 鈥淏ehold, You have given me no offspring, and one born in my house is to be my heir鈥 (Genesis 15:3). The Holy One, Blessed be He, said to him: No. 鈥淎nd, behold, the word of the Lord came to him, saying: This man shall not be your heir; rather, one that will come forth from your own innards shall be your heir鈥 (Genesis 15:4).


讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 谞住转讻诇转讬 讘讗讬爪讟讙谞讬谞讜转 砖诇讬 讜讗讬谞讬 专讗讜讬 诇讛讜诇讬讚 讘谉 讗诪专 诇讬讛 爪讗 诪讗讬爪讟讙谞讬谞讜转 砖诇讱 砖讗讬谉 诪讝诇 诇讬砖专讗诇 诪讗讬 讚注转讬讱


Abraham said before Him: Master of the Universe, I looked at my astrological map, and according to the configuration of my constellations I am not fit to have a son. The Holy One, Blessed be He, said to him: Emerge from your astrology, as the verse states: 鈥淎nd He brought him outside,鈥 as there is no constellation for Israel. What is your thinking?


讚拽讗讬 爪讚拽 讘诪注专讘 诪讛讚专谞讗 讜诪讜拽诪讬谞讗 诇讬讛 讘诪讝专讞 讜讛讬讬谞讜 讚讻转讬讘 诪讬 讛注讬专 诪诪讝专讞 爪讚拽 讬拽专讗讛讜 诇专讙诇讜


Is it because Jupiter is situated in the west that you cannot have children? I will restore it and establish it in the east. And that is the meaning of that which is written with regard to Abraham: 鈥淲ho has raised up one from the east, he will call justice [tzedek] to his steps [leraglo]. He gives nations before him, and makes him rule over kings; his sword makes them as the dust, his bow as the driven stubble鈥 (Isaiah 41:2). God established Jupiter [tzedek] in the east on behalf of [leraglo] Abraham.


讜诪讚砖诪讜讗诇 谞诪讬 讗讬谉 诪讝诇 诇讬砖专讗诇 讚砖诪讜讗诇 讜讗讘诇讟 讛讜讜 讬转讘讬 讜讛讜讜 拽讗讝诇讬 讛谞讱 讗讬谞砖讬 诇讗讙诪讗 讗诪专 诇讬讛 讗讘诇讟 诇砖诪讜讗诇 讛讗讬 讙讘专讗 讗讝讬诇 讜诇讗 讗转讬 讟专讬拽 诇讬讛 讞讬讜讬讗 讜诪讬讬转 讗诪专 诇讬讛 砖诪讜讗诇 讗讬 讘专 讬砖专讗诇 讛讜讗 讗讝讬诇 讜讗转讬 讗讚讬转讘讬 讗讝讬诇 讜讗转讬


And from that which transpired to Shmuel, one can also conclude that there is no constellation for the Jewish people. The Gemara relates that Shmuel and the gentile sage Ablet were sitting, and they saw these people were going to the lake. Ablet said to Shmuel: This person will go and he will not return, because a snake will bite him and he will die. Shmuel said to him: If he is a Jew, he will go and come back. As they were sitting for a while, the person they discussed went away and then returned.


拽诐 讗讘诇讟 砖讚讬讛 诇讟讜谞讬讛 讗砖讻讞 讘讬讛 讞讬讜讬讗 讚驻住讬拽 讜砖讚讬 讘转专转讬 讙讜讘讬 讗诪专 诇讬讛 砖诪讜讗诇 诪讗讬 注讘讚转 讗诪专 诇讬讛 讻诇 讬讜诪讗 讛讜讛 诪专诪讬谞谉 专讬驻转讗 讘讛讚讬 讛讚讚讬 讜讗讻诇讬谞谉 讛讗讬讚谞讗 讛讜讛 讗讬讻讗 讞讚 诪讬谞谉 讚诇讗 讛讜讛 诇讬讛 专讬驻转讗 讛讜讛 拽讗 诪讬讻住祝 讗诪讬谞讗 诇讛讜 讗谞讗 拽讗讬诪谞讗 讜讗专诪讬谞讗 讻讬 诪讟讗讬 诇讙讘讬讛 砖讜讗讬 谞驻砖讗讬 讻诪讗谉 讚砖拽讬诇讬 诪讬谞讬讛 讻讬 讛讬讻讬 讚诇讗 诇讬讻住讬祝 讗诪专 诇讬讛 诪爪讜讛 注讘讚转 谞驻拽 砖诪讜讗诇 讜讚专砖 讜爪讚拽讛 转爪讬诇 诪诪讜转 讜诇讗 诪诪讬转讛 诪砖讜谞讛 讗诇讗 诪诪讬转讛 注爪诪讛


Ablet stood up, threw down the person鈥檚 burden, and inside he found a snake cut and cast in two pieces. Shmuel said to him: What did you do to merit being saved from death? The person said to him: Every day we all take bread together and eat from the bread. Today, there was one of us who did not have bread, and when it came time to gather the bread, he was embarrassed because he did not have any to give. I said to the others: I will go and take the bread. When I came to the person who did not have bread, I rendered myself as one who was taking from him so that he would not be embarrassed. Shmuel said to him: You performed a mitzva. Shmuel went out and taught based on this incident that even though it is written: 鈥淎nd charity will save from death鈥 (Proverbs 10:2), it does not only mean that it will save a person from an unusual death but even from death itself.


讜诪讚专讘讬 注拽讬讘讗 谞诪讬 讗讬谉 诪讝诇 诇讬砖专讗诇 讚专讘讬 注拽讬讘讗 讛讜讬讗 诇讬讛 讘专转讗 讗诪专讬 诇讬讛 讻诇讚讗讬 讛讛讜讗 讬讜诪讗 讚注讬讬诇讛 诇讘讬 讙谞谞讗 讟专讬拽 诇讛 讞讬讜讬讗 讜诪讬转讗 讛讜讛 讚讗讬讙讗 讗诪讬诇转讗 讟讜讘讗 讛讛讜讗 讬讜诪讗 砖拽诇转讛 诇诪讻讘谞转讗 讚爪转讗 讘讙讜讚讗 讗讬转专诪讬 讗讬转讬讘 讘注讬谞讬讛 讚讞讬讜讬讗 诇爪驻专讗 讻讬 拽讗 砖拽诇讛 诇讛 讛讜讛 拽讗 住专讬讱 讜讗转讬 讞讬讜讬讗 讘转专讛


And from that which transpired to Rabbi Akiva as well it can be derived that there is no constellation for the Jewish people, as Rabbi Akiva had a daughter, and Chaldean astrologers told him that on the same day that she enters the wedding canopy, a snake will bite her and she will die. She was very worried about this. On that day, her wedding day, she took the ornamental pin from her hair and stuck it into a hole in the wall for safekeeping, and it happened that it entered directly into the eye of the snake. In the morning, when she took the pin, the snake was pulled and came out with it.


讗诪专 诇讛 讗讘讜讛 诪讗讬 注讘讚转 讗诪专讛 诇讬讛 讘驻谞讬讗 讗转讗 注谞讬讗 拽专讗 讗讘讘讗 讜讛讜讜 讟专讬讚讬 讻讜诇讬 注诇诪讗 讘住注讜讚转讗 讜诇讬讻讗 讚砖诪注讬讛 拽讗讬诪谞讗 砖拽诇转讬 诇专讬住转谞讗讬 讚讬讛讘讬转 诇讬 讬讛讘转讬讛 谞讬讛诇讬讛 讗诪专 诇讛 诪爪讜讛 注讘讚转 谞驻拽 专讘讬 注拽讬讘讗 讜讚专砖 讜爪讚拽讛 转爪讬诇 诪诪讜转 讜诇讗 诪诪讬转讛 诪砖讜谞讛 讗诇讗 诪诪讬转讛 注爪诪讛


Her father Rabbi Akiva said to her: What did you do to merit being saved from the snake? She told him: In the evening a poor person came and knocked on the door, and everyone was preoccupied with the feast and nobody heard him. I stood and took the portion that you had given me and gave it to him. Rabbi Akiva said to her: You performed a mitzva, and you were saved in its merit. Rabbi Akiva went out and taught based on this incident that even though it is written: 鈥淎nd charity will save from death鈥 (Proverbs 10:2), it does not mean that it will save a person only from an unusual death, but even from death itself.


讜诪讚专讘 谞讞诪谉 讘专 讬爪讞拽 谞诪讬 讗讬谉 诪讝诇 诇讬砖专讗诇 讚讗讬诪讬讛 讚专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专讬 诇讛 讻诇讚讗讬 讘专讬讱 讙谞讘讗 讛讜讛 诇讗 砖讘拽转讬讛 讙诇讜讬讬 专讬砖讬讛 讗诪专讛 诇讬讛 讻住讬 专讬砖讬讱 讻讬 讛讬讻讬 讚转讬讛讜讜 注诇讱 讗讬诪转讗 讚砖诪讬讗 讜讘注讬 专讞诪讬 诇讗 讛讜讛 讬讚注 讗诪讗讬 拽讗诪专讛 诇讬讛 讬讜诪讗 讞讚 讬转讬讘 拽讗 讙专讬住 转讜转讬 讚讬拽诇讗 谞驻诇 讙诇讬诪讗 诪注讬诇讜讬讛 专讬砖讬讛 讚诇讬 注讬谞讬讛 讞讝讗 诇讚讬拽诇讗 讗诇诪讬讛 讬爪专讬讛 住诇讬拽 驻住拽讬讛 诇拽讬讘讜专讗 讘砖讬谞讬讛:


And from that which transpired to Rav Na岣an bar Yitz岣k as well it can be derived that there is no constellation for the Jewish people, As Chaldean astrologers told Rav Na岣an bar Yitz岣k鈥檚 mother: Your son will be a thief. She did not allow him to uncover his head. She said to her son: Cover your head so that the fear of Heaven will be upon you, and pray for Divine mercy. He did not know why she said this to him. One day he was sitting and studying beneath a palm tree that did not belong to him, and the cloak fell off of his head. He lifted his eyes and saw the palm tree. He was overcome by impulse and he climbed up and detached a bunch of dates with his teeth. Apparently, he had an inborn inclination to steal, but was able to overcome that inclination with proper education and prayer.


诪转谞讬壮 诪讞转讻讬谉 讗转 讛讚诇讜注讬谉 诇驻谞讬 讛讘讛诪讛 讜讗转 讛谞讘诇讛 诇驻谞讬 讛讻诇讘讬诐 专讘讬 讬讛讜讚讛 讗讜诪专 讗诐 诇讗 讛讬转讛 谞讘诇讛 诪注专讘 砖讘转 讗住讜专讛 诇驻讬 砖讗讬谞讛 诪谉 讛诪讜讻谉:


MISHNA: One may cut the pumpkins before an animal on Shabbat, as long as they were picked prior to Shabbat. And likewise one may cut an animal carcass before the dogs on Shabbat. Rabbi Yehuda says: If it was not already a carcass, i.e., it was not dead, prior to Shabbat, it is prohibited to cut it or even move it on Shabbat because it is not prepared for use on Shabbat.


讙诪壮 讗讬转诪专 (注专诇 砖讞讝 住讬诪谉) 讗诪专 注讜诇讗 讛诇讻讛 讻专讘讬 讬讛讜讚讛 (讜砖诪讜讗诇 讗诪专 讛诇讻讛 讻专讘讬 砖诪注讜谉)


GEMARA: A dispute between the amora鈥檌m with regard to the prohibition of set-aside on Shabbat was stated. Ayin, reish, lamed, shin, 岣t, zayin is a mnemonic for the names of the amora鈥檌m who stated the following halakhot. Ulla said: The halakha is in accordance with the opinion of Rabbi Yehuda, who holds that there is a prohibition of set-aside on Shabbat. And Shmuel said: The halakha is in accordance with the opinion of Rabbi Shimon.


讜讗祝 专讘 住讘专 讛诇讻讛 讻专讘讬 讬讛讜讚讛 诪讚讻专讻讬 讚讝讜讝讬 讚专讘 讗住专 讜砖诪讜讗诇 砖专讬 讜讗祝 诇讜讬 住讘专 讛诇讻讛 讻专讘讬 讬讛讜讚讛 讻讬 讛讗 讚诇讜讬 讻讬 讛讜讜 诪讬讬转讬 讟专讬驻转讗 诇拽诪讬讛 讘讬讜诪讗 讟讘讗 诇讗 讛讜讛 讞讝讬 诇讛 讗诇讗 讻讬 讬转讬讘 讗拽讬诇拽诇讬转讗 讚讗诪专 讚讬诇诪讗 诇讗 诪转讻砖专讗 讜讗驻讬诇讜 诇讻诇讘讬诐 诇讗 讞讝讬讗


And Rav also holds that the halakha is in accordance with the opinion of Rabbi Yehuda. From where is it ascertained that this is Rav鈥檚 opinion? From that which was taught with regard to the mats that are on ships; Rav prohibited moving them on Shabbat due to the prohibition of set-aside, and Shmuel permitted moving them. And Levi also holds that the halakha is in accordance with the opinion of Rabbi Yehuda, as can be seen from his practice when they would bring a slaughtered animal with regard to which there was concern that it was an animal with a condition that will cause it to die within twelve months [tereifa], before Levi on a Festival. He would examine it only when he was sitting near a garbage dump, as he said: Perhaps it would not be determined to be kosher and it would not be suited even for dogs, and then it would be prohibited to move the carcass. Apparently, he holds that it is prohibited to move a carcass that was not prepared for use before Shabbat.


讜砖诪讜讗诇 讗诪专 讛诇讻讛 讻专讘讬 砖诪注讜谉 讜讗祝 讝注讬专讬 住讘专 讛诇讻讛 讻专讘讬 砖诪注讜谉 讚转谞谉 讘讛诪讛 砖诪转讛 诇讗 讬讝讬讝谞讛 诪诪拽讜诪讛 讜转专讙诪讗 讝注讬专讬 讘讘讛诪转 拽讚砖讬诐 讗讘诇 讘讞讜诇讬谉 砖驻讬专 讚诪讬 讜讗祝 专讘讬 讬讜讞谞谉 讗诪专 讛诇讻讛 讻专讘讬 砖诪注讜谉 讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛讗 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻住转诐 诪砖谞讛 讜转谞谉


And Shmuel said: The halakha is in accordance with the opinion of Rabbi Shimon, who holds that the prohibition of set-aside does not apply on Shabbat. And Ze鈥檈iri also holds that the halakha is in accordance with the opinion of Rabbi Shimon, as we learned in a mishna: With regard to an animal that died on Shabbat, one may not move it from its place on Shabbat. And Ze鈥檈iri explained: This prohibition only applies to a consecrated animal, as consecrated items may not be fed to dogs in deference to their sanctity; therefore, it is set-aside and may not be moved on Shabbat. However, in the case of a non-sacred animal, one may well move it and use it because it does not have set-aside status. And Rabbi Yo岣nan also said that the halakha is in accordance with the opinion of Rabbi Shimon. The Gemara asks: And did Rabbi Yo岣nan really say that? Didn鈥檛 Rabbi Yo岣nan say: The halakha is in accordance with an unattributed mishna, and we learned in a mishna:


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.

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Daf Yomi One Week at a Time – Shabbat 152-157 +Siyum

We will review key concepts in Daf 152-157 including the effects of aging, having a Non-Jew carry your items on...

Shabbat 156

The William Davidson Talmud | Powered by Sefaria

Shabbat 156

专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讛讬讗 讜讛谞讬 诪讬诇讬 讛讜讗 讚诪砖谞讬 讛讬讻讬 诪砖谞讬 讗诪专 专讘 讞住讚讗 注诇 讬讚 注诇 讬讚


It is the opinion of Rabbi Yosei, son of Rabbi Yehuda. And this leniency applies only in a case where one alters the way that he kneads. The Gemara asks: How does one alter the manner in which he kneads? Rav 岣sda said: One does not knead the dough all at once but rather a little bit at a time.


讜砖讜讬谉 砖讘讜讞砖讬谉 讗转 讛砖转讬转 讘砖讘转 讜砖讜转讬诐 讝讬转讜诐 讛诪爪专讬 讜讛讗诪专转 讗讬谉 讙讜讘诇讬谉 诇讗 拽砖讬讗 讛讗 讘注讘讛 讛讗 讘专讻讛 讜讛谞讬 诪讬诇讬 讛讜讗 讚诪砖谞讬


It was also taught: And they agree that one may mix the shatit, roasted barley to which honey is added, on Shabbat, and drink Egyptian beer, as it is not considered to be for medicinal purposes. The Gemara asks: Didn鈥檛 you say: One may not knead? That contradicts the statement that they agree that it is permitted to stir the shatit. The Gemara answers: This is not difficult, as there is a distinction between the cases. This dispute with regard to shatit is referring to mixing a thick mixture, which is similar to kneading. However, that statement where they agree that mixing is permitted is referring to a soft, thin mixture that cannot be kneaded. And all of these statements are referring to a case where one alters the way he kneads or stirs.


讛讬讻讬 诪砖谞讬 讗诪专 专讘 讬讜住祝 讘讞讜诇 谞讜转谉 讗转 讛讞讜诪抓 讜讗讞专 讻讱 谞讜转谉 讗转 讛砖转讬转 讘砖讘转 谞讜转谉 讗转 讛砖转讬转 讜讗讞专 讻讱 谞讜转谉 讗转 讛讞讜诪抓 诇讜讬 讘专讬讛 讚专讘 讛讜谞讗 讘专 讞讬讬讗 讗砖讻讞讬讛 诇讙讘诇讗 讚讘讬 谞砖讬讛 讚拽讗 讙讘讬诇 讜住驻讬 诇讬讛 诇转讜专讬讛 讘讟砖 讘讬讛 讗转讗 讗讘讜讛 讗砖讻讞讬讛 讗诪专 诇讬讛 讛讻讬 讗诪专 讗讘讜讛 讚讗诪讱 诪砖诪讬讛 讚专讘 讜诪谞讜 专讘讬 讬专诪讬讛 讘专 讗讘讗 讙讜讘诇讬谉 讜诇讗 诪住驻讬谉 讜讚诇讗 诇拽讬讟 讘诇讬砖谞讬讛 诪讛诇拽讬讟讬谉 诇讬讛 讜讛谞讬 诪讬诇讬 讛讜讗 讚诪砖谞讬


The Gemara asks: How does one alter the manner in which he performs these actions? Rav Yosef said: On a weekday one first places the vinegar in a vessel and then places the shatit. On Shabbat one first places the shatit and then places the vinegar. The Gemara relates that Levi, son of Rav Huna bar 岣yya, found the one who kneads in his parents鈥 home kneading bran on Shabbat and feeding it to his ox. He kicked him so that he would stop. When his father came and found him, he said to him: This is what your mother鈥檚 father said in the name of Rav. The Gemara interjects: And who is his mother鈥檚 father? It is Rabbi Yirmeya bar Abba, who said: One may knead but not feed animals, and a calf that does not take the food with its tongue may be fed on Shabbat. And this applies only when one alters the manner in which he does so.


讛讬讻讬 诪砖谞讬 讗诪专 专讘 讬讬诪专 讘专 砖诇诪讬讗 诪砖诪讬讛 讚讗讘讬讬 砖转讬 讜注专讘 讜讛讗 诇讗 诪注专讘 砖驻讬专 讗诪专 专讘 讬讛讜讚讛 诪谞注专讜 诇讻诇讬


The Gemara asks: How does one alter the manner in which he does so? Rav Yeimar bar Shelamya said in the name of Abaye: One moves the ladle or stirring utensil in the directions of warp and woof. The Gemara asks: Isn鈥檛 it the case that it will not mix well, so what is the point of stirring it that way? Rav Yehuda said: It means that one pours it into another vessel and in the process it is mixed.


讻转讬讘 讗驻讬谞拽住讬讛 讚讝注讬专讬 讗诪专讬转 拽讚诐 专讘讬 讜诪谞讜 专讘讬 讞讬讬讗 诪讛讜 诇讙讘诇 讗诪专 讗住讜专 诪讛讜 诇驻专拽 讗诪专 诪讜转专 讗诪专 专讘 [诪谞砖讬讗] 讞讚 拽诪讬 讞讚 转专讬 拽诪讬 转专讬 砖驻讬专 讚诪讬 转诇转讗 拽诪讬 转专讬 讗住讜专 专讘 讬讜住祝 讗诪专 拽讘 讜讗驻讬诇讜 拽讘讬讬诐 注讜诇讗 讗诪专 讻讜专 讜讗驻讬诇讜 讻讜专讬讬诐


It was written in Ze鈥檈iri鈥檚 notebook: I said before my rabbi, and the Gemara asks: And who is his rabbi? It is Rabbi 岣yya. And Ze鈥檈iri said before him: What is the ruling? Is it permitted to knead on Shabbat? He said: It is prohibited. What is the ruling with regard to emptying food from a vessel before one animal to place it before another animal? He said: It is permitted. Rav Menashya said: Placing one trough before one animal or two troughs before two animals, one may well do so. Placing three troughs before two animals is prohibited, because it is considered to be superfluous labor as he is bringing the animals more food than they need. Rav Yosef said: It is permitted to add a kav of additional food or even two kav. Ulla said: One may add a kor or even two kor and there is no need for concern.


讻转讬讘 讗驻讬谞拽住讬讛 讚诇讜讬 讗诪专讬转 拽讚诐 专讘讬 讜诪谞讜 专讘讬谞讜 讛拽讚讜砖 注诇 讚讛讜讜 讙讘诇讬谉 砖转讬转讗 讘讘讘诇 讜讛讜讛 爪讜讞 专讘讬 讜诪谞讜 专讘讬谞讜 讛拽讚讜砖 注诇 讚讛讜讜 讙讘诇讬谉 砖转讬转讗 讜诇讬转 讚砖诪讬注 诇讬讛 讜诇讬转 讞讬诇讗 讘讬讚讬讛 诇诪讬住专 诪讚专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛


It was written in Levi鈥檚 notebook: I said before my rabbi, and the Gemara asks: And who is his rabbi? It is our holy Rabbi, Rabbi Yehuda HaNasi. Levi spoke about the fact that people would knead shatit in Babylonia, and my rabbi, and who is it, our holy Rabbi, cried in protest over the fact that people would knead shatit. And there was no one who listened to him, and he did not have the power to prohibit it due to the people鈥檚 reliance on the opinion of Rabbi Yosei, son of Rabbi Yehuda, who permitted doing so.


讻转讬讘 讗驻讬谞拽住讬讛 讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讛讗讬 诪讗谉 讚讘讞讚 讘砖讘讗 讬讛讬 讙讘专 讜诇讗 讞讚讗 讘讬讛


After citing relevant halakhot written in the notebooks of various Sages, the Gemara relates that it was written in Rabbi Yehoshua ben Levi鈥檚 notebook: One who was born on the first day of the week, Sunday, will be a person and there will not be one in him.


诪讗讬 [讜诇讗 讞讚讗 讘讬讛] 讗讬诇讬诪讗 讜诇讗 讞讚 诇讟讬讘讜 讜讛讗诪专 专讘 讗砖讬 讗谞讗 讘讞讚 讘砖讘讗 讛讜讗讬 讗诇讗 诇讗讜 讞讚讗 诇讘讬砖讜 讜讛讗诪专 专讘 讗砖讬 讗谞讗 讜讚讬诪讬 讘专 拽拽讜讝转讗 讛讜讜讬讬谉 讘讞讚 讘砖讘讗 讗谞讗 诪诇讱 讜讛讜讗 讛讜讛 专讬砖 讙谞讘讬 讗诇讗 讗讬 讻讜诇讬 诇讟讬讘讜 讗讬 讻讜诇讬 诇讘讬砖讜 诪讗讬 讟注诪讗 讚讗讬讘专讜 讘讬讛 讗讜专 讜讞讜砖讱


The Gemara asks: What is the meaning of the phrase: There will not be one in him? If you say that there is not one quality for the best, that cannot be, as Rav Ashi said: I was born on the first day of the week, and one cannot say that there was nothing good about him. Rather, it must mean that there is not one quality for the worst. Didn鈥檛 Rav Ashi say: I and Dimi bar Kakuzta were both born on the first day of the week. I became a king, the head of a yeshiva, and he became the head of a gang of thieves, clearly a negative quality. Rather, one born on a Sunday is either completely for the best or completely for the worst. What is the reason for this? It is because both light and darkness were created on the first day of Creation.


讛讗讬 诪讗谉 讚讘转专讬 讘砖讘讗 讬讛讬 讙讘专 专讙讝谉 诪讗讬 讟注诪讗 诪砖讜诐 讚讗讬驻诇讬讙讜 讘讬讛 诪讬讗 讛讗讬 诪讗谉 讚讘转诇转讗 讘砖讘讗 讬讛讬 讙讘专 注转讬专 讜讝谞讗讬 讬讛讗 诪讗讬 讟注诪讗 诪砖讜诐 讚讗讬讘专讜 讘讬讛 注砖讘讬诐 讛讗讬 诪讗谉 讚讘讗专讘注讛 讘砖讘讗 讬讛讬 讙讘专 讞讻讬诐 讜谞讛讬专 诪讗讬 讟注诪讗 诪砖讜诐 讚讗讬转诇讜 讘讬讛 诪讗讜专讜转


One who was born on the second day of the week, Monday, will be a short-tempered person. What is the reason for this? It is because on that day, the second day of Creation, the upper and lower waters were divided. Therefore, it is a day of contentiousness.
One who was born on the third day of the week will be a rich man and a promiscuous person. What is the reason for this? It is because on that day, the third day, vegetation was created. It grows abundantly but is also mixed together without boundaries between the grass and the plants.
One who was born on the fourth day of the week will be a wise and enlightened person. What is the reason for this? It is because the heavenly lights were hung in the heavens on that day, and wisdom is likened to light.


讛讗讬 诪讗谉 讚讘讞诪砖讛 讘砖讘讗 讬讛讬 讙讘专 讙讜诪诇 讞住讚讬诐 诪讗讬 讟注诪讗 诪砖讜诐 讚讗讬讘专讜 讘讬讛 讚讙讬诐 讜注讜驻讜转 讛讗讬 诪讗谉 讚讘诪注诇讬 砖讘转讗 讬讛讬 讙讘专 讞讝专谉 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讞讝专谉 讘诪爪讜转 讛讗讬 诪讗谉 讚讘砖讘转讗 讬讛讬 讘砖讘转讗 讬诪讜转 注诇 讚讗讞讬诇讜 注诇讜讛讬 讬讜诪讗 专讘讗 讚砖讘转讗 讗诪专 专讘讗 讘专 专讘 砖讬诇讗 讜拽讚讬砖讗 专讘讗 讬转拽专讬


One who was born on the fifth day of the week will be a person who performs acts of kindness. What is the reason for this? It is because on that day the fish and fowl were created, and they do not receive their sustenance by performing work for people. They are sustained by the kindness of God alone.
One who was born on the sixth day of the week will be a seeker. Rav Na岣an bar Yitz岣k said that this means that he will be one who seeks out mitzvot, as most of the activity on Friday involves preparation for Shabbat.
One who was born on Shabbat will die on Shabbat, because they desecrated the great day of Shabbat on his behalf. Rava bar Rav Sheila said: And he will be called a person of great sanctity because he was born on the sacred day of Shabbat.


讗诪专 诇讛讜 专讘讬 讞谞讬谞讗 驻讜拽讜 讗诪专讜 诇讬讛 诇讘专 诇讬讜讗讬 诇讗 诪讝诇 讬讜诐 讙讜专诐 讗诇讗 诪讝诇 砖注讛 讙讜专诐 讛讗讬 诪讗谉 讚讘讞诪讛 讬讛讬 讙讘专 讝讬讜转谉 讬讛讬 讗讻讬诇 诪讚讬诇讬讛 讜砖转讬 诪讚讬诇讬讛 讜专讝讜讛讬 讙诇讬讬谉 讗诐 讙谞讬讘 诇讗 诪爪诇讞 讛讗讬 诪讗谉 讚讘讻讜讻讘 谞讜讙讛 讬讛讬 讙讘专 注转讬专 讜讝谞讗讬 讬讛讬 诪讗讬 讟注诪讗 诪砖讜诐 讚讗讬转讬诇讬讚 讘讬讛 谞讜专讗 讛讗讬 诪讗谉 讚讘讻讜讻讘 讬讛讬 讙讘专 谞讛讬专 讜讞讻讬诐 诪砖讜诐 讚住驻专讗 讚讞诪讛 讛讜讗 讛讗讬 诪讗谉 讚讘诇讘谞讛 讬讛讬 讙讘专 住讘讬诇 诪专注讬谉 讘谞讗讬 讜住转讬专 住转讬专 讜讘谞讗讬 讗讻讬诇 讚诇讗 讚讬诇讬讛 讜砖转讬 讚诇讗 讚讬诇讬讛 讜专讝讜讛讬 讻住讬讬谉 讗诐 讙谞讘 诪爪诇讞 讛讗讬 诪讗谉 讚讘砖讘转讗讬 讬讛讬 讙讘专 诪讞砖讘转讬讛 讘讟诇讬谉 讜讗讬转 讚讗诪专讬 讻诇 讚诪讞砖讘讬谉 注诇讬讛 讘讟诇讬谉 讛讗讬 诪讗谉 讚讘爪讚拽 讬讛讬 讙讘专 爪讚拽谉 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜爪讚拽谉 讘诪爪讜转 讛讗讬 诪讗谉 讚讘诪讗讚讬诐 讬讛讬 讙讘专 讗砖讬讚 讚诪讗 讗诪专 专讘 讗砖讬 讗讬 讗讜诪谞讗 讗讬 讙谞讘讗 讗讬 讟讘讞讗 讗讬 诪讜讛诇讗 讗诪专 专讘讛 讗谞讗 讘诪讗讚讬诐 讛讜讗讬 讗诪专 讗讘讬讬 诪专 谞诪讬 注谞讬砖 讜拽讟讬诇


Rabbi 岣nina said to his students who heard all this: Go and tell the son of Leiva鈥檌, Rabbi Yehoshua ben Levi: It is not the constellation of the day of the week that determines a person鈥檚 nature; rather, it is the constellation of the hour that determines his nature.
One who was born under the influence of the sun will be a radiant person; he will eat from his own resources and drink from his own resources, and his secrets will be exposed. If he steals he will not succeed, because he will be like the sun that shines and is revealed to all.
One who was born under the influence of Venus will be a rich and promiscuous person. What is the reason for this? Because fire was born during the hour of Venus, he will be subject the fire of the evil inclination, which burns perpetually.
One who was born under the influence of Mercury will be an enlightened and expert man, because Mercury is the sun鈥檚 scribe, as it is closest to the sun.
One who was born under the influence of the moon will be a man who suffers pains, who builds and destroys, and destroys and builds. He will be a man who eats not from his own resources and drinks not from his own resources, and whose secrets are hidden. If he steals he will succeed, as he is like the moon that constantly changes form, whose light is not its own, and who is at times exposed and at times hidden.
One who was born under the influence of Saturn will be a man whose thoughts are for naught. And some say that everything that others think about him and plan to do to him is for naught.
One who was born under the influence of Jupiter [tzedek] will be a just person [tzadkan]. Rav Na岣an bar Yitz岣k said: And just in this context means just in the performance of mitzvot.
One who was born under the influence of Mars will be one who spills blood. Rav Ashi said: He will be either a blood letter, or a thief, or a slaughterer of animals, or a circumciser. Rabba said: I was born under the influence of Mars and I do not perform any of those activities. Abaye said: My Master also punishes and kills as a judge.


讗讬转诪专 专讘讬 讞谞讬谞讗 讗讜诪专 诪讝诇 诪讞讻讬诐 诪讝诇 诪注砖讬专 讜讬砖 诪讝诇 诇讬砖专讗诇 专讘讬 讬讜讞谞谉 讗诪专 讗讬谉 诪讝诇 诇讬砖专讗诇 讜讗讝讚讗 专讘讬 讬讜讞谞谉 诇讟注诪讬讛 讚讗诪专 专讘讬 讬讜讞谞谉 诪谞讬讬谉 砖讗讬谉 诪讝诇 诇讬砖专讗诇 砖谞讗诪专 讻讛 讗诪专 讛壮 讗诇 讚专讱 讛讙讜讬诐 讗诇 转诇诪讚讜 讜诪讗讜转讜转 讛砖诪讬诐 讗诇 转讞转讜 讻讬 讬讞转讜 讛讙讜讬诐 诪讛诪讛 讛诐 讬讞转讜 讜诇讗 讬砖专讗诇


It was stated that Rabbi 岣nina says: A constellation makes one wise and a constellation makes one wealthy, and there is a constellation for the Jewish people that influences them. Rabbi Yo岣nan said: There is no constellation for the Jewish people that influences them. The Jewish people are not subject to the influence of astrology. And Rabbi Yo岣nan follows his own reasoning, as Rabbi Yo岣nan said: From where is it derived that there is no constellation for the Jewish people? As it is stated: 鈥淭hus said the Lord: Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them鈥 (Jeremiah 10:2). The nations will be dismayed by them, but not the Jewish people.


讜讗祝 专讘 住讘专 讗讬谉 诪讝诇 诇讬砖专讗诇 讚讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪谞讬讬谉 砖讗讬谉 诪讝诇 诇讬砖专讗诇 砖谞讗诪专 讜讬讜爪讗 讗讜转讜 讛讞讜爪讛 讗诪专 讗讘专讛诐 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 讘谉 讘讬转讬 讬讜专砖 讗讜转讬 讗诪专 诇讜 诇讗讜 讻讬 讗诐 讗砖专 讬爪讗 诪诪注讬讱


And Rav also holds that there is no constellation for the Jewish people, as Rav Yehuda said that Rav said: From where is it derived that there is no constellation for the Jewish people? As it is stated with regard to Abraham: 鈥淎nd He brought him outside, and said: Look now toward heaven, and count the stars, if you are able to count them; and He said unto him: So shall your offspring be鈥 (Genesis 15:5). The Sages derived from this that Abraham said before the Holy One, Blessed be He: Master of the Universe, 鈥淏ehold, You have given me no offspring, and one born in my house is to be my heir鈥 (Genesis 15:3). The Holy One, Blessed be He, said to him: No. 鈥淎nd, behold, the word of the Lord came to him, saying: This man shall not be your heir; rather, one that will come forth from your own innards shall be your heir鈥 (Genesis 15:4).


讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 谞住转讻诇转讬 讘讗讬爪讟讙谞讬谞讜转 砖诇讬 讜讗讬谞讬 专讗讜讬 诇讛讜诇讬讚 讘谉 讗诪专 诇讬讛 爪讗 诪讗讬爪讟讙谞讬谞讜转 砖诇讱 砖讗讬谉 诪讝诇 诇讬砖专讗诇 诪讗讬 讚注转讬讱


Abraham said before Him: Master of the Universe, I looked at my astrological map, and according to the configuration of my constellations I am not fit to have a son. The Holy One, Blessed be He, said to him: Emerge from your astrology, as the verse states: 鈥淎nd He brought him outside,鈥 as there is no constellation for Israel. What is your thinking?


讚拽讗讬 爪讚拽 讘诪注专讘 诪讛讚专谞讗 讜诪讜拽诪讬谞讗 诇讬讛 讘诪讝专讞 讜讛讬讬谞讜 讚讻转讬讘 诪讬 讛注讬专 诪诪讝专讞 爪讚拽 讬拽专讗讛讜 诇专讙诇讜


Is it because Jupiter is situated in the west that you cannot have children? I will restore it and establish it in the east. And that is the meaning of that which is written with regard to Abraham: 鈥淲ho has raised up one from the east, he will call justice [tzedek] to his steps [leraglo]. He gives nations before him, and makes him rule over kings; his sword makes them as the dust, his bow as the driven stubble鈥 (Isaiah 41:2). God established Jupiter [tzedek] in the east on behalf of [leraglo] Abraham.


讜诪讚砖诪讜讗诇 谞诪讬 讗讬谉 诪讝诇 诇讬砖专讗诇 讚砖诪讜讗诇 讜讗讘诇讟 讛讜讜 讬转讘讬 讜讛讜讜 拽讗讝诇讬 讛谞讱 讗讬谞砖讬 诇讗讙诪讗 讗诪专 诇讬讛 讗讘诇讟 诇砖诪讜讗诇 讛讗讬 讙讘专讗 讗讝讬诇 讜诇讗 讗转讬 讟专讬拽 诇讬讛 讞讬讜讬讗 讜诪讬讬转 讗诪专 诇讬讛 砖诪讜讗诇 讗讬 讘专 讬砖专讗诇 讛讜讗 讗讝讬诇 讜讗转讬 讗讚讬转讘讬 讗讝讬诇 讜讗转讬


And from that which transpired to Shmuel, one can also conclude that there is no constellation for the Jewish people. The Gemara relates that Shmuel and the gentile sage Ablet were sitting, and they saw these people were going to the lake. Ablet said to Shmuel: This person will go and he will not return, because a snake will bite him and he will die. Shmuel said to him: If he is a Jew, he will go and come back. As they were sitting for a while, the person they discussed went away and then returned.


拽诐 讗讘诇讟 砖讚讬讛 诇讟讜谞讬讛 讗砖讻讞 讘讬讛 讞讬讜讬讗 讚驻住讬拽 讜砖讚讬 讘转专转讬 讙讜讘讬 讗诪专 诇讬讛 砖诪讜讗诇 诪讗讬 注讘讚转 讗诪专 诇讬讛 讻诇 讬讜诪讗 讛讜讛 诪专诪讬谞谉 专讬驻转讗 讘讛讚讬 讛讚讚讬 讜讗讻诇讬谞谉 讛讗讬讚谞讗 讛讜讛 讗讬讻讗 讞讚 诪讬谞谉 讚诇讗 讛讜讛 诇讬讛 专讬驻转讗 讛讜讛 拽讗 诪讬讻住祝 讗诪讬谞讗 诇讛讜 讗谞讗 拽讗讬诪谞讗 讜讗专诪讬谞讗 讻讬 诪讟讗讬 诇讙讘讬讛 砖讜讗讬 谞驻砖讗讬 讻诪讗谉 讚砖拽讬诇讬 诪讬谞讬讛 讻讬 讛讬讻讬 讚诇讗 诇讬讻住讬祝 讗诪专 诇讬讛 诪爪讜讛 注讘讚转 谞驻拽 砖诪讜讗诇 讜讚专砖 讜爪讚拽讛 转爪讬诇 诪诪讜转 讜诇讗 诪诪讬转讛 诪砖讜谞讛 讗诇讗 诪诪讬转讛 注爪诪讛


Ablet stood up, threw down the person鈥檚 burden, and inside he found a snake cut and cast in two pieces. Shmuel said to him: What did you do to merit being saved from death? The person said to him: Every day we all take bread together and eat from the bread. Today, there was one of us who did not have bread, and when it came time to gather the bread, he was embarrassed because he did not have any to give. I said to the others: I will go and take the bread. When I came to the person who did not have bread, I rendered myself as one who was taking from him so that he would not be embarrassed. Shmuel said to him: You performed a mitzva. Shmuel went out and taught based on this incident that even though it is written: 鈥淎nd charity will save from death鈥 (Proverbs 10:2), it does not only mean that it will save a person from an unusual death but even from death itself.


讜诪讚专讘讬 注拽讬讘讗 谞诪讬 讗讬谉 诪讝诇 诇讬砖专讗诇 讚专讘讬 注拽讬讘讗 讛讜讬讗 诇讬讛 讘专转讗 讗诪专讬 诇讬讛 讻诇讚讗讬 讛讛讜讗 讬讜诪讗 讚注讬讬诇讛 诇讘讬 讙谞谞讗 讟专讬拽 诇讛 讞讬讜讬讗 讜诪讬转讗 讛讜讛 讚讗讬讙讗 讗诪讬诇转讗 讟讜讘讗 讛讛讜讗 讬讜诪讗 砖拽诇转讛 诇诪讻讘谞转讗 讚爪转讗 讘讙讜讚讗 讗讬转专诪讬 讗讬转讬讘 讘注讬谞讬讛 讚讞讬讜讬讗 诇爪驻专讗 讻讬 拽讗 砖拽诇讛 诇讛 讛讜讛 拽讗 住专讬讱 讜讗转讬 讞讬讜讬讗 讘转专讛


And from that which transpired to Rabbi Akiva as well it can be derived that there is no constellation for the Jewish people, as Rabbi Akiva had a daughter, and Chaldean astrologers told him that on the same day that she enters the wedding canopy, a snake will bite her and she will die. She was very worried about this. On that day, her wedding day, she took the ornamental pin from her hair and stuck it into a hole in the wall for safekeeping, and it happened that it entered directly into the eye of the snake. In the morning, when she took the pin, the snake was pulled and came out with it.


讗诪专 诇讛 讗讘讜讛 诪讗讬 注讘讚转 讗诪专讛 诇讬讛 讘驻谞讬讗 讗转讗 注谞讬讗 拽专讗 讗讘讘讗 讜讛讜讜 讟专讬讚讬 讻讜诇讬 注诇诪讗 讘住注讜讚转讗 讜诇讬讻讗 讚砖诪注讬讛 拽讗讬诪谞讗 砖拽诇转讬 诇专讬住转谞讗讬 讚讬讛讘讬转 诇讬 讬讛讘转讬讛 谞讬讛诇讬讛 讗诪专 诇讛 诪爪讜讛 注讘讚转 谞驻拽 专讘讬 注拽讬讘讗 讜讚专砖 讜爪讚拽讛 转爪讬诇 诪诪讜转 讜诇讗 诪诪讬转讛 诪砖讜谞讛 讗诇讗 诪诪讬转讛 注爪诪讛


Her father Rabbi Akiva said to her: What did you do to merit being saved from the snake? She told him: In the evening a poor person came and knocked on the door, and everyone was preoccupied with the feast and nobody heard him. I stood and took the portion that you had given me and gave it to him. Rabbi Akiva said to her: You performed a mitzva, and you were saved in its merit. Rabbi Akiva went out and taught based on this incident that even though it is written: 鈥淎nd charity will save from death鈥 (Proverbs 10:2), it does not mean that it will save a person only from an unusual death, but even from death itself.


讜诪讚专讘 谞讞诪谉 讘专 讬爪讞拽 谞诪讬 讗讬谉 诪讝诇 诇讬砖专讗诇 讚讗讬诪讬讛 讚专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专讬 诇讛 讻诇讚讗讬 讘专讬讱 讙谞讘讗 讛讜讛 诇讗 砖讘拽转讬讛 讙诇讜讬讬 专讬砖讬讛 讗诪专讛 诇讬讛 讻住讬 专讬砖讬讱 讻讬 讛讬讻讬 讚转讬讛讜讜 注诇讱 讗讬诪转讗 讚砖诪讬讗 讜讘注讬 专讞诪讬 诇讗 讛讜讛 讬讚注 讗诪讗讬 拽讗诪专讛 诇讬讛 讬讜诪讗 讞讚 讬转讬讘 拽讗 讙专讬住 转讜转讬 讚讬拽诇讗 谞驻诇 讙诇讬诪讗 诪注讬诇讜讬讛 专讬砖讬讛 讚诇讬 注讬谞讬讛 讞讝讗 诇讚讬拽诇讗 讗诇诪讬讛 讬爪专讬讛 住诇讬拽 驻住拽讬讛 诇拽讬讘讜专讗 讘砖讬谞讬讛:


And from that which transpired to Rav Na岣an bar Yitz岣k as well it can be derived that there is no constellation for the Jewish people, As Chaldean astrologers told Rav Na岣an bar Yitz岣k鈥檚 mother: Your son will be a thief. She did not allow him to uncover his head. She said to her son: Cover your head so that the fear of Heaven will be upon you, and pray for Divine mercy. He did not know why she said this to him. One day he was sitting and studying beneath a palm tree that did not belong to him, and the cloak fell off of his head. He lifted his eyes and saw the palm tree. He was overcome by impulse and he climbed up and detached a bunch of dates with his teeth. Apparently, he had an inborn inclination to steal, but was able to overcome that inclination with proper education and prayer.


诪转谞讬壮 诪讞转讻讬谉 讗转 讛讚诇讜注讬谉 诇驻谞讬 讛讘讛诪讛 讜讗转 讛谞讘诇讛 诇驻谞讬 讛讻诇讘讬诐 专讘讬 讬讛讜讚讛 讗讜诪专 讗诐 诇讗 讛讬转讛 谞讘诇讛 诪注专讘 砖讘转 讗住讜专讛 诇驻讬 砖讗讬谞讛 诪谉 讛诪讜讻谉:


MISHNA: One may cut the pumpkins before an animal on Shabbat, as long as they were picked prior to Shabbat. And likewise one may cut an animal carcass before the dogs on Shabbat. Rabbi Yehuda says: If it was not already a carcass, i.e., it was not dead, prior to Shabbat, it is prohibited to cut it or even move it on Shabbat because it is not prepared for use on Shabbat.


讙诪壮 讗讬转诪专 (注专诇 砖讞讝 住讬诪谉) 讗诪专 注讜诇讗 讛诇讻讛 讻专讘讬 讬讛讜讚讛 (讜砖诪讜讗诇 讗诪专 讛诇讻讛 讻专讘讬 砖诪注讜谉)


GEMARA: A dispute between the amora鈥檌m with regard to the prohibition of set-aside on Shabbat was stated. Ayin, reish, lamed, shin, 岣t, zayin is a mnemonic for the names of the amora鈥檌m who stated the following halakhot. Ulla said: The halakha is in accordance with the opinion of Rabbi Yehuda, who holds that there is a prohibition of set-aside on Shabbat. And Shmuel said: The halakha is in accordance with the opinion of Rabbi Shimon.


讜讗祝 专讘 住讘专 讛诇讻讛 讻专讘讬 讬讛讜讚讛 诪讚讻专讻讬 讚讝讜讝讬 讚专讘 讗住专 讜砖诪讜讗诇 砖专讬 讜讗祝 诇讜讬 住讘专 讛诇讻讛 讻专讘讬 讬讛讜讚讛 讻讬 讛讗 讚诇讜讬 讻讬 讛讜讜 诪讬讬转讬 讟专讬驻转讗 诇拽诪讬讛 讘讬讜诪讗 讟讘讗 诇讗 讛讜讛 讞讝讬 诇讛 讗诇讗 讻讬 讬转讬讘 讗拽讬诇拽诇讬转讗 讚讗诪专 讚讬诇诪讗 诇讗 诪转讻砖专讗 讜讗驻讬诇讜 诇讻诇讘讬诐 诇讗 讞讝讬讗


And Rav also holds that the halakha is in accordance with the opinion of Rabbi Yehuda. From where is it ascertained that this is Rav鈥檚 opinion? From that which was taught with regard to the mats that are on ships; Rav prohibited moving them on Shabbat due to the prohibition of set-aside, and Shmuel permitted moving them. And Levi also holds that the halakha is in accordance with the opinion of Rabbi Yehuda, as can be seen from his practice when they would bring a slaughtered animal with regard to which there was concern that it was an animal with a condition that will cause it to die within twelve months [tereifa], before Levi on a Festival. He would examine it only when he was sitting near a garbage dump, as he said: Perhaps it would not be determined to be kosher and it would not be suited even for dogs, and then it would be prohibited to move the carcass. Apparently, he holds that it is prohibited to move a carcass that was not prepared for use before Shabbat.


讜砖诪讜讗诇 讗诪专 讛诇讻讛 讻专讘讬 砖诪注讜谉 讜讗祝 讝注讬专讬 住讘专 讛诇讻讛 讻专讘讬 砖诪注讜谉 讚转谞谉 讘讛诪讛 砖诪转讛 诇讗 讬讝讬讝谞讛 诪诪拽讜诪讛 讜转专讙诪讗 讝注讬专讬 讘讘讛诪转 拽讚砖讬诐 讗讘诇 讘讞讜诇讬谉 砖驻讬专 讚诪讬 讜讗祝 专讘讬 讬讜讞谞谉 讗诪专 讛诇讻讛 讻专讘讬 砖诪注讜谉 讜诪讬 讗诪专 专讘讬 讬讜讞谞谉 讛讻讬 讜讛讗 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻住转诐 诪砖谞讛 讜转谞谉


And Shmuel said: The halakha is in accordance with the opinion of Rabbi Shimon, who holds that the prohibition of set-aside does not apply on Shabbat. And Ze鈥檈iri also holds that the halakha is in accordance with the opinion of Rabbi Shimon, as we learned in a mishna: With regard to an animal that died on Shabbat, one may not move it from its place on Shabbat. And Ze鈥檈iri explained: This prohibition only applies to a consecrated animal, as consecrated items may not be fed to dogs in deference to their sanctity; therefore, it is set-aside and may not be moved on Shabbat. However, in the case of a non-sacred animal, one may well move it and use it because it does not have set-aside status. And Rabbi Yo岣nan also said that the halakha is in accordance with the opinion of Rabbi Shimon. The Gemara asks: And did Rabbi Yo岣nan really say that? Didn鈥檛 Rabbi Yo岣nan say: The halakha is in accordance with an unattributed mishna, and we learned in a mishna:


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