Hillel was known to be incredibly patient and answered silly questions on Erev Shabbat from someone who was just trying to get him angry. A number of people came to convert before Shamai and Hillel and had preconditions, like only wanting to accept the written Torah or wanted to convert to become the high priest. Shamai was impatient with them and kicked them out but Hillel accepted them and ultimately through learning, they came to accept all of Judaism. One came and asked to know all the Torah while standing on one leg – Shamai kicked him out but Hillel told him “What is hated by you, do not do to your friend. And the rest is all commentary.” Fear of God is the most important thing and one who learns without having it is considered missing something very basic – like getting keys to an inner room without getting the keys to the main room that leads to that inner room. Various verses are brought showing the importance of fearing God. How do all these stories/statements connect to the topic of Shabbat and the mishna that we are learning regarding situations when one can or cannot extinguish a candle of Shabbat? The opinion of Rabbi Yossi in the mishna that one can extinguish for all the reasons other than one who wants to save the wick, is it according to Rabbi Shimon or Rabbi Yehuda regarding melacha sheaina tzricha legufa? Two approaches are brought – one explaining it according to Rabbi Yehuda and one according to Rabbi Shimon.
This month’s learning is dedicated to the refuah shleima of our dear friend, Phyllis Hecht, גיטל פעשא בת מאשה רחל by all her many friends who love and admire her. Phyllis’ emuna, strength, and positivity are an inspiration.
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This month’s learning is dedicated to the refuah shleima of our dear friend, Phyllis Hecht, גיטל פעשא בת מאשה רחל by all her many friends who love and admire her. Phyllis’ emuna, strength, and positivity are an inspiration.
Shabbat 31
שֶׁהִמְרוּ זֶה אֶת זֶה, אָמְרוּ: כׇּל מִי שֶׁיֵּלֵךְ וְיַקְנִיט אֶת הִלֵּל יִטּוֹל אַרְבַּע מֵאוֹת זוּז. אָמַר אֶחָד מֵהֶם: אֲנִי אַקְנִיטֶנּוּ. אוֹתוֹ הַיּוֹם עֶרֶב שַׁבָּת הָיָה, וְהִלֵּל חָפַף אֶת רֹאשׁוֹ. הָלַךְ וְעָבַר עַל פֶּתַח בֵּיתוֹ, אָמַר: מִי כָּאן הִלֵּל, מִי כָּאן הִלֵּל? נִתְעַטֵּף וְיָצָא לִקְרָאתוֹ. אָמַר לוֹ: בְּנִי, מָה אַתָּה מְבַקֵּשׁ? אָמַר לוֹ: שְׁאֵלָה יֵשׁ לִי לִשְׁאוֹל. אָמַר לוֹ: שְׁאַל בְּנִי. שְׁאַל: מִפְּנֵי מָה רָאשֵׁיהֶן שֶׁל בַּבְלִיִּים סְגַלְגַּלּוֹת? אָמַר לוֹ: בְּנִי, שְׁאֵלָה גְּדוֹלָה שָׁאַלְתָּ. מִפְּנֵי שֶׁאֵין לָהֶם חַיּוֹת פִּקְּחוֹת.
who wagered with each other and said: Anyone who will go and aggravate Hillel to the point that he reprimands him, will take four-hundred zuz. One of them said: I will aggravate him. That day that he chose to bother Hillel was Shabbat eve, and Hillel was washing the hair on his head. He went and passed the entrance to Hillel’s house and in a demeaning manner said: Who here is Hillel, who here is Hillel? Hillel wrapped himself in a dignified garment and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. Hillel said to him: Ask, my son, ask. The man asked him: Why are the heads of Babylonians oval? He was alluding to and attempting to insult Hillel, who was Babylonian. He said to him: My son, you have asked a significant question. The reason is because they do not have clever midwives. They do not know how to shape the child’s head at birth.
הָלַךְ וְהִמְתִּין שָׁעָה אַחַת, חָזַר וְאָמַר: מִי כָּאן הִלֵּל, מִי כָּאן הִלֵּל? נִתְעַטֵּף וְיָצָא לִקְרָאתוֹ. אָמַר לוֹ: בְּנִי, מָה אַתָּה מְבַקֵּשׁ? אָמַר לוֹ: שְׁאֵלָה יֵשׁ לִי לִשְׁאוֹל. אָמַר לוֹ: שְׁאַל בְּנִי. שְׁאַל: מִפְּנֵי מָה עֵינֵיהֶן שֶׁל תַּרְמוֹדִיִּין תְּרוּטוֹת? אָמַר לוֹ: בְּנִי, שְׁאֵלָה גְּדוֹלָה שָׁאַלְתָּ. מִפְּנֵי שֶׁדָּרִין בֵּין הַחוֹלוֹת.
That man went and waited one hour, a short while, returned to look for Hillel, and said: Who here is Hillel, who here is Hillel? Again, Hillel wrapped himself and went out to greet him. Hillel said to him: My son, what do you seek? The man said to him: I have a question to ask. He said to him: Ask, my son, ask. The man asked: Why are the eyes of the residents of Tadmor bleary [terutot]? Hillel said to him: My son, you have asked a significant question. The reason is because they live among the sands and the sand gets into their eyes.
הָלַךְ וְהִמְתִּין שָׁעָה אַחַת, חָזַר וְאָמַר: מִי כָּאן הִלֵּל, מִי כָּאן הִלֵּל? נִתְעַטֵּף וְיָצָא לִקְרָאתוֹ, אָמַר לוֹ: בְּנִי, מָה אַתָּה מְבַקֵּשׁ? אָמַר לוֹ: שְׁאֵלָה יֵשׁ לִי לִשְׁאוֹל. אָמַר לוֹ: שְׁאַל בְּנִי. שְׁאַל: מִפְּנֵי מָה רַגְלֵיהֶם שֶׁל אַפְרִקִיִּים רְחָבוֹת? אָמַר לוֹ: בְּנִי שְׁאֵלָה גְּדוֹלָה שָׁאַלְתָּ — מִפְּנֵי שֶׁדָּרִין בֵּין בִּצְעֵי הַמַּיִם.
Once again the man went, waited one hour, returned, and said: Who here is Hillel, who here is Hillel? Again, he, Hillel, wrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask. The man asked: Why do Africans have wide feet? Hillel said to him: You have asked a significant question. The reason is because they live in marshlands and their feet widened to enable them to walk through those swampy areas.
אָמַר לוֹ: שְׁאֵלוֹת הַרְבֵּה יֵשׁ לִי לִשְׁאוֹל, וּמִתְיָרֵא אֲנִי שֶׁמָּא תִּכְעוֹס. נִתְעַטֵּף וְיָשַׁב לְפָנָיו. אָמַר לוֹ: כׇּל שְׁאֵלוֹת שֶׁיֵּשׁ לָךְ לִשְׁאוֹל שְׁאַל. אָמַר לוֹ אַתָּה הוּא הִלֵּל שֶׁקּוֹרִין אוֹתְךָ ״נְשִׂיא יִשְׂרָאֵל״? אָמַר לוֹ: הֵן. אָמַר לוֹ: אִם אַתָּה הוּא, לֹא יִרְבּוּ כְּמוֹתְךָ בְּיִשְׂרָאֵל. אָמַר לוֹ: בְּנִי, מִפְּנֵי מָה? אָמַר לוֹ מִפְּנֵי שֶׁאִבַּדְתִּי עַל יָדְךָ אַרְבַּע מֵאוֹת זוּז. אָמַר לוֹ: הֱוֵי זָהִיר בְּרוּחֲךָ כְּדַי הוּא הִלֵּל שֶׁתְּאַבֵּד עַל יָדוֹ אַרְבַּע מֵאוֹת זוּז וְאַרְבַּע מֵאוֹת זוּז, וְהִלֵּל לֹא יַקְפִּיד.
That man said to him: I have many more questions to ask, but I am afraid lest you get angry. Hillel wrapped himself and sat before him, and he said to him: All of the questions that you have to ask, ask them. The man got angry and said to him: Are you Hillel whom they call the Nasi of Israel? He said to him: Yes. He said to him: If it is you, then may there not be many like you in Israel. Hillel said to him: My son, for what reason do you say this? The man said to him: Because I lost four hundred zuz because of you. Hillel said to him: Be vigilant of your spirit and avoid situations of this sort. Hillel is worthy of having you lose four hundred zuz and another four hundred zuz on his account, and Hillel will not get upset.
תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּגוֹי אֶחָד שֶׁבָּא לִפְנֵי שַׁמַּאי. אָמַר לוֹ: כַּמָּה תּוֹרוֹת יֵשׁ לָכֶם? אָמַר לוֹ: שְׁתַּיִם, תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה. אָמַר לוֹ: שֶׁבִּכְתָב אֲנִי מַאֲמִינְךָ, וְשֶׁבְּעַל פֶּה — אֵינִי מַאֲמִינְךָ. גַּיְּירֵנִי עַל מְנָת שֶׁתְּלַמְּדֵנִי תּוֹרָה שֶׁבִּכְתָב. גָּעַר בּוֹ וְהוֹצִיאוֹ בִּנְזִיפָה. בָּא לִפְנֵי הִלֵּל, גַּיְירֵיהּ. יוֹמָא קַמָּא אֲמַר לֵיהּ: א״ב ג״ד. לִמְחַר אֲפֵיךְ לֵיהּ. אֲמַר לֵיהּ: וְהָא אֶתְמוֹל לָא אֲמַרְתְּ לִי הָכִי! אֲמַר לֵיהּ: לָאו עֲלַי דִּידִי קָא סָמְכַתְּ? דְּעַל פֶּה נָמֵי סְמוֹךְ עֲלַי.
The Sages taught: There was an incident involving one gentile who came before Shammai. The gentile said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. The gentile said to him: With regard to the Written Torah, I believe you, but with regard to the Oral Torah, I do not believe you. Convert me on condition that you will teach me only the Written Torah. Shammai scolded him and cast him out with reprimand. The same gentile came before Hillel, who converted him and began teaching him Torah. On the first day, he showed him the letters of the alphabet and said to him: Alef, bet, gimmel, dalet. The next day he reversed the order of the letters and told him that an alef is a tav and so on. The convert said to him: But yesterday you did not tell me that. Hillel said to him: You see that it is impossible to learn what is written without relying on an oral tradition. Didn’t you rely on me? Therefore, you should also rely on me with regard to the matter of the Oral Torah, and accept the interpretations that it contains.
שׁוּב מַעֲשֶׂה בְּגוֹי אֶחָד שֶׁבָּא לִפְנֵי שַׁמַּאי. אָמַר לוֹ: גַּיְּירֵנִי עַל מְנָת שֶׁתְּלַמְּדֵנִי כׇּל הַתּוֹרָה כּוּלָּהּ כְּשֶׁאֲנִי עוֹמֵד עַל רֶגֶל אַחַת! דְּחָפוֹ בְּאַמַּת הַבִּנְיָן שֶׁבְּיָדוֹ. בָּא לִפְנֵי הִלֵּל, גַּיְירֵיהּ. אָמַר לוֹ: דַּעֲלָךְ סְנֵי לְחַבְרָךְ לָא תַּעֲבֵיד — זוֹ הִיא כׇּל הַתּוֹרָה כּוּלָּהּ, וְאִידַּךְ פֵּירוּשָׁהּ הוּא, זִיל גְּמוֹר.
There was another incident involving one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot. Shammai pushed him away with the builder’s cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.
שׁוּב מַעֲשֶׂה בְּגוֹי אֶחָד שֶׁהָיָה עוֹבֵר אֲחוֹרֵי בֵּית הַמִּדְרָשׁ, וְשָׁמַע קוֹל סוֹפֵר שֶׁהָיָה אוֹמֵר: ״וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חוֹשֶׁן וְאֵפוֹד״. אָמַר: הַלָּלוּ לְמִי? אָמְרוּ לוֹ: לְכֹהֵן גָּדוֹל. אָמַר אוֹתוֹ גּוֹי בְּעַצְמוֹ: אֵלֵךְ וְאֶתְגַּיֵּיר בִּשְׁבִיל שֶׁיְּשִׂימוּנִי כֹּהֵן גָּדוֹל. בָּא לִפְנֵי שַׁמַּאי, אָמַר לוֹ: גַּיְּירֵנִי עַל מְנָת שֶׁתְּשִׂימֵנִי כֹּהֵן גָּדוֹל. דְּחָפוֹ בְּאַמַּת הַבִּנְיָן שֶׁבְּיָדוֹ. בָּא לִפְנֵי הִלֵּל, גַּיְירֵיהּ.
There was another incident involving one gentile who was passing behind the study hall and heard the voice of a teacher who was teaching Torah to his students and saying the verse: “And these are the garments which they shall make: A breastplate, and an efod, and a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). The gentile said: These garments, for whom are they designated? The students said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammai and said to him: Convert me on condition that you install me as High Priest. Shammai pushed him with the builder’s cubit in his hand. He came before Hillel; he converted him.
אָמַר לוֹ: כְּלוּם מַעֲמִידִין מֶלֶךְ אֶלָּא מִי שֶׁיּוֹדֵעַ טַכְסִיסֵי מַלְכוּת, לֵךְ לְמוֹד טַכְסִיסֵי מַלְכוּת. הָלַךְ וְקָרָא. כֵּיוָן שֶׁהִגִּיעַ ״וְהַזָּר הַקָּרֵב יוּמָת״, אָמַר לֵיהּ: מִקְרָא זֶה עַל מִי נֶאֱמַר? אָמַר לוֹ: אֲפִילּוּ עַל דָּוִד מֶלֶךְ יִשְׂרָאֵל. נָשָׂא אוֹתוֹ גֵּר קַל וָחוֹמֶר בְּעַצְמוֹ: וּמַה יִּשְׂרָאֵל שֶׁנִּקְרְאוּ בָּנִים לַמָּקוֹם וּמִתּוֹךְ אַהֲבָה שֶׁאֲהָבָם קְרָא לָהֶם: ״בְּנִי בְּכוֹרִי יִשְׂרָאֵל״, כְּתִיב עֲלֵיהֶם ״וְהַזָּר הַקָּרֵב יוּמָת״ — גֵּר הַקַּל שֶׁבָּא בְּמַקְלוֹ וּבְתַרְמִילוֹ, עַל אַחַת כַּמָּה וְכַמָּה.
Hillel said to him, to the convert: Is it not the way of the world that only one who knows the protocols [takhsisei] of royalty is appointed king? Go and learn the royal protocols by engaging in Torah study. He went and read the Bible. When he reached the verse which says: “And the common man that draws near shall be put to death” (Numbers 1:51), the convert said to Hillel: With regard to whom is the verse speaking? Hillel said to him: Even with regard to David, king of Israel. The convert reasoned an a fortiori inference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn” (Exodus 4:22), and nevertheless it is written about them: And the common man that draws near shall be put to death; a mere convert who came without merit, with nothing more than his staff and traveling bag, all the more so that this applies to him, as well.
בָּא לִפְנֵי שַׁמַּאי, אָמַר לוֹ: כְּלוּם רָאוּי אֲנִי לִהְיוֹת כֹּהֵן גָּדוֹל? וַהֲלֹא כְּתִיב בַּתּוֹרָה: ״וְהַזָּר הַקָּרֵב יוּמָת״. בָּא לִפְנֵי הִלֵּל, אָמַר לוֹ: עַנְוְותָן הִלֵּל, יָנוּחוּ לְךָ בְּרָכוֹת עַל רֹאשְׁךָ, שֶׁקֵּרַבְתַּנִי תַּחַת כַּנְפֵי הַשְּׁכִינָה. לְיָמִים נִזְדַּוְּוגוּ שְׁלָשְׁתָּן לִמְקוֹם אֶחָד, אָמְרוּ: קַפְּדָנוּתוֹ שֶׁל שַׁמַּאי בִּקְּשָׁה לְטוֹרְדֵנוּ מִן הָעוֹלָם, עִנְוְותָנוּתוֹ שֶׁל הִלֵּל קֵרְבַתְנוּ תַּחַת כַּנְפֵי הַשְּׁכִינָה.
The convert came before Shammai and told him that he retracts his demand to appoint him High Priest, saying: Am I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hillel and said to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence. The Gemara relates: Eventually, the three converts gathered together in one place, and they said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence.
אָמַר רֵישׁ לָקִישׁ: מַאי דִכְתִיב ״וְהָיָה אֱמוּנַת עִתֶּיךָ חוֹסֶן יְשׁוּעוֹת חׇכְמַת וָדָעַת וְגוֹ׳״. ״אֱמוּנַת״ — זֶה סֵדֶר זְרָעִים. ״עִתֶּיךָ״ — זֶה סֵדֶר מוֹעֵד. ״חוֹסֶן״ — זֶה סֵדֶר נָשִׁים. ״יְשׁוּעוֹת״ — זֶה סֵדֶר נְזִיקִין. ״חׇכְמַת״ — זֶה סֵדֶר קׇדָשִׁים. ״וָדָעַת״ — זֶה סֵדֶר טְהָרוֹת. וַאֲפִילּוּ הָכִי, ״יִרְאַת ה׳ הִיא אוֹצָרוֹ״.
The Gemara continues discussing the conduct of the Sages, citing that Reish Lakish said: What is the meaning of that which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge, the fear of the Lord is his treasure” (Isaiah 33:6)? Faith; that is the order of Zera’im, Seeds, in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). Your times; that is the order of Moed, Festival, which deals with the various occasions and Festivals that occur throughout the year. Strength; that is the order of Nashim, Women. Salvations; that is the order of Nezikin, Damages, as one who is being pursued is rescued from the hands of his pursuer. Wisdom; that is the order of Kodashim, Consecrated Items. And knowledge; that is the order of Teharot, Purity, which is particularly difficult to master. And even if a person studies and masters all of these, “the fear of the Lord is his treasure,” it is preeminent.
אָמַר רָבָא: בְּשָׁעָה שֶׁמַּכְנִיסִין אָדָם לְדִין, אוֹמְרִים לוֹ: נָשָׂאתָ וְנָתַתָּ בָּאֱמוּנָה? קָבַעְתָּ עִתִּים לַתּוֹרָה? עָסַקְתָּ בִּפְרִיָּה וּרְבִיָּה? צִפִּיתָ לִישׁוּעָה? פִּלְפַּלְתָּ בְּחׇכְמָה? הֵבַנְתָּ דָּבָר מִתּוֹךְ דָּבָר? וַאֲפִילּוּ הָכִי, אִי יִרְאַת ה׳ הִיא אוֹצָרוֹ — אִין, אִי לָא — לָא. מָשָׁל לְאָדָם שֶׁאָמַר לִשְׁלוּחוֹ: הַעֲלֵה לִי כּוֹר חִיטִּין לָעֲלִיָּיה. הָלַךְ וְהֶעֱלָה לוֹ. אָמַר לוֹ: עֵירַבְתָּ לִי בָּהֶן קַב חוֹמְטוֹן? אָמַר לוֹ: לָאו. אָמַר לוֹ: מוּטָב אִם לֹא הֶעֱלֵיתָה.
With regard to the same verse, Rava said: After departing from this world, when a person is brought to judgment for the life he lived in this world, they say to him in the order of that verse: Did you conduct business faithfully? Did you designate times for Torah study? Did you engage in procreation? Did you await salvation? Did you engage in the dialectics of wisdom or understand one matter from another? And, nevertheless, beyond all these, if the fear of the Lord is his treasure, yes, he is worthy, and if not, no, none of these accomplishments have any value. There is a parable that illustrates this. A person who said to his emissary: Bring a kor of wheat up to the attic for me to store there. The messenger went and brought it up for him. He said to the emissary: Did you mix a kav of ḥomton, a preservative to keep away worms, into it for me? He said to him: No. He said to him: If so, it would have been preferable had you not brought it up. Of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.
תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: מְעָרֵב אָדָם קַב חוֹמְטוֹן בְּכוֹר שֶׁל תְּבוּאָה, וְאֵינוֹ חוֹשֵׁשׁ.
On a related note, the Gemara cites a halakha that was taught in the school of Rabbi Yishmael: A person who sells wheat may, ab initio, mix a kav of ḥomton into a kor of grain and need not be concerned that by selling it all at the price of grain he will be guilty of theft, as the kav of ḥomton is essential for the preservation of the wheat.
אָמַר רַבָּה בַּר רַב הוּנָא: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ תּוֹרָה וְאֵין בּוֹ
Rabba bar Rav Huna said: Any person who has Torah in him but does not have
יִרְאַת שָׁמַיִם, דּוֹמֶה לְגִזְבָּר שֶׁמָּסְרוּ לוֹ מַפְתְּחוֹת הַפְּנִימִיּוֹת וּמַפְתְּחוֹת הַחִיצוֹנוֹת לֹא מָסְרוּ לוֹ, בְּהֵי עָיֵיל? מַכְרִיז רַבִּי יַנַּאי: חֲבָל עַל דְּלֵית לֵיהּ דָּרְתָא וְתַרְעָא לְדָרְתָא עָבֵיד. אָמַר רַב יְהוּדָה: לֹא בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ אֶלָּא כְּדֵי שֶׁיִּירְאוּ מִלְּפָנָיו, שֶׁנֶּאֱמַר: ״וְהָאֱלֹהִים עָשָׂה שֶׁיִּירְאוּ מִלְּפָנָיו״.
fear of Heaven is like a treasurer [gizbar] to whom they gave keys to the inner doors of the treasury but they did not give keys to the outer door. With what key will he enter? Although the Torah is the inner key, without fear of Heaven one cannot gain access to the genuine Torah. Similarly, Rabbi Yannai would proclaim: Woe unto one who does not have a courtyard, and who makes a fence for the courtyard, i.e., a person who lacks fear of Heaven and is nevertheless involved in Torah study. Rav Yehuda said: The Holy One, Blessed be He, only created His world so that people would fear before Him, as it is stated: “And God has so made it that men should fear before Him” (Ecclesiastes 3:14).
רַבִּי סִימוֹן וְרַבִּי אֶלְעָזָר הֲווֹ יָתְבִי. חָלֵיף וְאָזֵיל רַבִּי יַעֲקֹב בַּר אַחָא. אֲמַר לֵיהּ חַד לְחַבְרֵיהּ: נֵיקוּ מִקַּמֵּיהּ, דִּגְבַר דָּחֵיל חֶטְאִין הוּא. אֲמַר לֵיהּ אִידַּךְ: נֵיקוּ מִקַּמֵּיהּ, דִּגְבַר בַּר אוֹרְיָין הוּא. אֲמַר לֵיהּ: אָמֵינָא לָךְ אֲנָא דִּגְבַר דָּחֵיל חֶטְאִין הוּא, וְאָמְרַתְּ לִי אַתְּ בַּר אוֹרְיָין הוּא?!
The Gemara also related that Rabbi Simon and Rabbi Elazar were sitting. Rabbi Ya’akov bar Aḥa passed and went adjacent to them. One said to the other: Let us stand before him as he is a man who fears sin. The other said to him in response: Let us stand before him, as he is a man of Torah study. He said to him: I said to you that he is a man who fears sin, and you said me that he is a man of Torah study? The former is much greater praise than the latter.
תִּסְתַּיֵּים דְּרַבִּי אֶלְעָזָר הוּא דְּאָמַר דִּגְבַר דָּחֵיל חֶטְאִין הוּא. דְּאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי אֶלְעָזָר: אֵין לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ אֶלָּא יִרְאַת שָׁמַיִם בִּלְבַד, שֶׁנֶּאֱמַר: ״וְעַתָּה יִשְׂרָאֵל מָה ה׳ אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה וְגוֹ׳״, וּכְתִיב: ״וַיֹּאמֶר לָאָדָם הֵן יִרְאַת ה׳ הִיא חׇכְמָה וְגוֹ׳״ — שֶׁכֵּן בְּלָשׁוֹן יְוָנִי קוֹרִין לְאַחַת ״הֵן״. תִּסְתַּיֵּים.
The Gemara remarks: Conclude that Rabbi Elazar is the one who said that he is praiseworthy because he is a man who fears sin, as elsewhere he also spoke in praise of fear. As Rabbi Yoḥanan said in the name of Rabbi Elazar: The Holy One, Blessed be He, has in His world only fear of Heaven alone, as it is stated: “And now, Israel, what does the Lord your God ask of you, but to fear the Lord your God” (Deuteronomy 10:12). And it is written: “And unto man He said: Behold [hen], the fear of the Lord, that is wisdom; and to depart from evil is understanding” (Job 28:28), as in the Greek language they call one hen. Apparently, fear of God is of primary importance. The Gemara concludes: Indeed, conclude that Rabbi Elazar is the one who said so.
דָּרֵשׁ רַב עוּלָּא: מַאי דִכְתִיב ״אַל תִּרְשַׁע הַרְבֵּה וְגוֹ׳״ — הַרְבֵּה הוּא דְּלָא לִירְשַׁע, הָא מְעַט לִירְשַׁע?! אֶלָּא: מִי שֶׁאָכַל שׁוּם וְרֵיחוֹ נוֹדֵף יַחְזוֹר וְיֹאכַל שׁוּם אַחֵר וִיהֵא רֵיחוֹ נוֹדֵף?!
Rav Ulla taught: What is the meaning of that which is written: “Be not overmuch wicked” (Ecclesiastes 7:17)? This appears difficult, as, is that to say that only overmuch one should not be wicked; a little, one should be wicked? Rather, this can be understood based on the following adage: One who ate a clove of garlic and its odor spreads, should he again eat another clove of garlic so that its odor will spread further? If you were somewhat wicked, do not think that it is legitimate to continue and be very wicked.
דָּרֵשׁ רָבָא בַּר רַב עוּלָּא: מַאי דִכְתִיב ״כִּי אֵין חַרְצֻבּוֹת לְמוֹתָם וּבָרִיא אוּלָם״ — אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לֹא דַּיָּין לָרְשָׁעִים שֶׁאֵינָן חֲרֵדִין וַעֲצֵבִין מִיּוֹם הַמִּיתָה, אֶלָּא שֶׁלִּבָּם בָּרִיא לָהֶן כְּאוּלָם. וְהַיְינוּ דְּאָמַר רַבָּה מַאי דִכְתִיב ״זֶה דַרְכָּם כֵּסֶל לָמוֹ״ — יוֹדְעִין רְשָׁעִים שֶׁדַּרְכָּם לְמִיתָה, וְיֵשׁ לָהֶם חֵלֶב עַל כִּסְלָם. שֶׁמָּא תֹּאמַר שִׁכְחָה הִיא מֵהֶן? תַּלְמוּד לוֹמַר: ״וְאַחֲרֵיהֶם בְּפִיהֶם יִרְצוּ סֶלָה״.
Rava bar Rav Ulla taught: What is the meaning of that which is written: “For there are no pangs [ḥartzubot] at their death and their body is sound” (Psalms 73:4)? The Holy One, Blessed be He, said: Is it not enough for wicked people that they are not anxious [ḥared] or sad [atzuv], ḥartzubot is an acronym of ḥared and atzuv, in anticipation of the day of their death, but also, their heart is as unyielding for them as the entrance to a hall is wide, and they devote no thought to it. And that is what Rabba said: What is the meaning of that which is written: “This is the way of them that are foolish and of those who after them speak approvingly, Selah” (Psalms 49:14)? It means that the wicked know that their path leads to eternal death, but they have fat on their kidneys that prevents that realization from entering their hearts. Lest you say that it is simply forgotten from them; therefore, the verse states: “And of those who after them speak approvingly, Selah” (Psalms 49:14). They are aware of their fate and speak of it, but it does not affect them.
כְּחָס עַל הַנֵּר כּוּ׳. רַבִּי יוֹסֵי כְּמַאן סְבִירָא לֵיהּ? אִי כְּרַבִּי יְהוּדָה סְבִירָא לֵיהּ, אֲפִילּוּ בְּהָנָךְ נָמֵי לִיחַיֵּיב! וְאִי כְּרַבִּי שִׁמְעוֹן סְבִירָא לֵיהּ, פְּתִילָה נָמֵי לִיפְטַר. אָמַר עוּלָּא: לְעוֹלָם כְּרַבִּי יְהוּדָה סְבִירָא לֵיהּ, וְקָסָבַר רַבִּי יוֹסֵי סוֹתֵר עַל מְנָת לִבְנוֹת בִּמְקוֹמוֹ הָוֵי סוֹתֵר. עַל מְנָת לִבְנוֹת שֶׁלֹּא בִּמְקוֹמוֹ — לָא הָוֵי סוֹתֵר.
We learned in the mishna that if one extinguished a flame on Shabbat because he sought to spare the lamp, the oil, or the wick, he is liable, but Rabbi Yosei exempts in all cases except in a case in which he extinguished the flame to spare the wick. The Gemara asks with regard to Rabbi Yosei: In accordance with whose opinion does he hold with regard to prohibited labor performed on Shabbat not for its own sake? If he holds in accordance with the opinion of Rabbi Yehuda, who holds that one is liable for a prohibited labor performed on Shabbat not for its own sake, then even in all those cases he should also deem him liable. And if he holds in accordance with the opinion of Rabbi Shimon, who holds that one is exempt for a prohibited labor performed on Shabbat not for its own sake, then even in the case of a wick he should also deem him exempt. Ulla said: Actually, Rabbi Yosei holds in accordance with the opinion of Rabbi Yehuda. However, Rabbi Yosei holds that with regard to every destructive action, if he dismantles in order to rebuild in the same place, then it is considered to be dismantling, and he is liable for having performed a prohibited labor on Shabbat. However, one who demolishes in order to build elsewhere it is not considered performance of the prohibited labor of dismantling. He merely performed a destructive act and is not liable. When one extinguishes the flame to spare the lamp or the oil, he does not do so in order to relight them. When he does so to spare the wick, he indicates that he intends to relight the wick.
אֲמַר לֵיהּ רַבָּה: מִכְּדֵי כׇּל מְלָאכוֹת יָלְפִינַן לְהוּ מִמִּשְׁכָּן, וְהָתָם סוֹתֵר עַל מְנָת לִבְנוֹת שֶׁלֹּא בִּמְקוֹמוֹ הוּא! אֲמַר לֵיהּ: שָׁאנֵי הָתָם כֵּיוָן דִּכְתִיב ״עַל פִּי ה׳ יַחֲנוּ״, כְּסוֹתֵר עַל מְנָת לִבְנוֹת בִּמְקוֹמוֹ דָּמֵי.
Rabba said to him: That reasoning is implausible. After all, all labors prohibited on Shabbat, we derive them from the labors performed in the Tabernacle, and there it was a case of dismantling in order to build elsewhere. They would dismantle the Tabernacle and reconstruct it at the next encampment. Ulla said to Rabba: That is not a proof, as there, in the case of the Tabernacle, it is different. Since it is written: “At the commandment of the Lord they encamped” (Numbers 9:23). The time and place of their travels and their encampments were not determined by them but rather by the word of God. Consequently, when they took down the Tabernacle it was tantamount to demolishing in order to build in the same place. Since the demolition and the construction were both accomplished at the command of God, there was never a case of destruction without a constructive purpose.
וְרַבִּי יוֹחָנָן אָמַר: לְעוֹלָם כְּרַבִּי שִׁמְעוֹן סְבִירָא לֵיהּ. וּמַאי שְׁנָא פְּתִילָה? כִּדְאָמַר רַב הַמְנוּנָא, וְאִיתֵּימָא רַב אַדָּא בַּר אַהֲבָה: הָכָא בִּפְתִילָה שֶׁצָּרִיךְ לְהַבְהֲבָהּ עָסְקִינַן, דִּבְהָהִיא אֲפִילּוּ רַבִּי שִׁמְעוֹן מוֹדֵי, דְּקָא מְתַקֵּן מָנָא. אָמַר רָבָא: דַּיְקָא נָמֵי, דְּקָתָנֵי שֶׁהוּא עוֹשָׂהּ פֶּחָם, וְלָא קָתָנֵי מִפְּנֵי שֶׁנַּעֲשֵׂית פֶּחָם. שְׁמַע מִינַּהּ.
And Rabbi Yoḥanan said: Actually, Rabbi Yosei holds in accordance with the opinion of Rabbi Shimon. And as far as the question, what is different about a wick, that can be answered as Rav Hamnuna said, and some say, Rav Adda bar Ahava said: Here, we are dealing with a wick that one must singe before lighting it in order to facilitate its burning, as, in that case, even Rabbi Shimon agrees that extinguishing the flame is prohibited, as, by doing so, he prepares a vessel for use. Rava said: That interpretation is also precise in the language of the mishna, as it was taught in the mishna that one who extinguished a wick is liable because he makes the wick into charcoal intentionally, and it was not taught because charcoal was made on its own. The Gemara concludes: Conclude from it that the mishna is to be understood in that manner.
מַתְנִי׳ עַל שָׁלֹשׁ עֲבֵירוֹת נָשִׁים מֵתוֹת בִּשְׁעַת לֵידָתָן: עַל שֶׁאֵינָן זְהִירוֹת בַּנִּדָּה, בַּחַלָּה, וּבְהַדְלָקַת הַנֵּר.
MISHNA: This mishna concludes the aggadic treatment of the topic of kindling the Shabbat lights. For three transgressions women are punished and die during childbirth: For the fact that they are not careful in observing the laws of a menstruating woman, and in separating ḥalla from the dough, and in lighting the Shabbat lamp.
גְּמָ׳ נִדָּה מַאי טַעְמָא? אָמַר רַבִּי יִצְחָק: הִיא קִלְקְלָה בְּחַדְרֵי בִטְנָהּ, לְפִיכָךְ תִּלְקֶה בְּחַדְרֵי בִטְנָהּ. תִּינַח נִדָּה — חַלָּה וְהַדְלָקַת הַנֵּר מַאי אִיכָּא לְמֵימַר? כְּדִדְרַשׁ הַהוּא גָּלִילָאָה עֲלֵיהּ דְּרַב חִסְדָּא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: רְבִיעִית דָּם נָתַתִּי בָּכֶם — עַל עִסְקֵי דָם הִזְהַרְתִּי אֶתְכֶם.
GEMARA: The Gemara asks: A woman who was not careful in observing the laws of menstruation, what is the reason that she is punished during childbirth? Rabbi Yitzḥak said: She sinned with regard to the chambers of her womb; therefore, she is afflicted in the chambers of her womb. The Gemara asks: Granted, with regard to menstruation; but with regard to a woman who was not careful in separating ḥalla and in kindling the Shabbat lights, what is there to say? Rather, it must be explained in accordance with that which that Galilean taught before Rav Ḥisda. The Holy One, Blessed be He, said: I placed a quarter [revi’it] of a log of blood in you when you were formed, and about matters of the blood of menstruation I warned you.
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In January 2020, my chevruta suggested that we “up our game. Let’s do Daf Yomi” – and she sent me the Hadran link. I lost my job (and went freelance), there was a pandemic, and I am still opening the podcast with my breakfast coffee, or after Shabbat with popcorn. My Aramaic is improving. I will need a new bookcase, though.
Atlanta, Georgia, United States
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Minneapolis, United States
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Jerusalem, Israel
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Edmonton, Alberta, Canada
When we heard that R. Michelle was starting daf yomi, my 11-year-old suggested that I go. Little did she know that she would lose me every morning from then on. I remember standing at the Farbers’ door, almost too shy to enter. After that first class, I said that I would come the next day but couldn’t commit to more. A decade later, I still look forward to learning from R. Michelle every morning.
Ra’anana, Israel
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Karmiel, Israel
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
San Diego, United States
Ontario, Canada
Los Angeles, United States
Ive been learning Gmara since 5th grade and always loved it. Have always wanted to do Daf Yomi and now with Michelle Farber’s online classes it made it much easier to do! Really enjoying the experience thank you!!
Neve Daniel, Israel
Jerusalem, Israel
I started learning on January 5, 2020. When I complete the 7+ year cycle I will be 70 years old. I had been intimidated by those who said that I needed to study Talmud in a traditional way with a chevruta, but I decided the learning was more important to me than the method. Thankful for Daf Yomi for Women helping me catch up when I fall behind, and also being able to celebrate with each Siyum!
Bakersfield, United States
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Tekoa, Israel
Hearing and reading about the siyumim at the completion of the 13 th cycle Daf Yomi asked our shul rabbi about starting the Daf – he directed me to another shiur in town he thought would allow a woman to join, and so I did! Love seeing the sources for the Divrei Torah I’ve been hearing for the past decades of living an observant life and raising 5 children .
Pittsburgh, Pennsylvania, United States
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Ra’anana, Israel
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Brookline, United States
I started learning Talmud with R’ Haramati in Yeshivah of Flatbush. But after a respite of 60 years, Rabbanit Michelle lit my fire – after attending the last three world siyumim in Miami Beach, Meadowlands and Boca Raton, and now that I’m retired, I decided – “I can do this!” It has been an incredible journey so far, and I look forward to learning Daf everyday – Mazal Tov to everyone!
Florida, United States
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dover Heights, Australia
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Jerusalem, Israel
Shortly after the death of my father, David Malik z”l, I made the commitment to Daf Yomi. While riding to Ben Gurion airport in January, Siyum HaShas was playing on the radio; that was the nudge I needed to get started. The “everyday-ness” of the Daf has been a meaningful spiritual practice, especial after COVID began & I was temporarily unable to say Kaddish at daily in-person minyanim.
Wynnewood, United States
Shabbat 31
שֶׁהִמְרוּ זֶה אֶת זֶה, אָמְרוּ: כׇּל מִי שֶׁיֵּלֵךְ וְיַקְנִיט אֶת הִלֵּל יִטּוֹל אַרְבַּע מֵאוֹת זוּז. אָמַר אֶחָד מֵהֶם: אֲנִי אַקְנִיטֶנּוּ. אוֹתוֹ הַיּוֹם עֶרֶב שַׁבָּת הָיָה, וְהִלֵּל חָפַף אֶת רֹאשׁוֹ. הָלַךְ וְעָבַר עַל פֶּתַח בֵּיתוֹ, אָמַר: מִי כָּאן הִלֵּל, מִי כָּאן הִלֵּל? נִתְעַטֵּף וְיָצָא לִקְרָאתוֹ. אָמַר לוֹ: בְּנִי, מָה אַתָּה מְבַקֵּשׁ? אָמַר לוֹ: שְׁאֵלָה יֵשׁ לִי לִשְׁאוֹל. אָמַר לוֹ: שְׁאַל בְּנִי. שְׁאַל: מִפְּנֵי מָה רָאשֵׁיהֶן שֶׁל בַּבְלִיִּים סְגַלְגַּלּוֹת? אָמַר לוֹ: בְּנִי, שְׁאֵלָה גְּדוֹלָה שָׁאַלְתָּ. מִפְּנֵי שֶׁאֵין לָהֶם חַיּוֹת פִּקְּחוֹת.
who wagered with each other and said: Anyone who will go and aggravate Hillel to the point that he reprimands him, will take four-hundred zuz. One of them said: I will aggravate him. That day that he chose to bother Hillel was Shabbat eve, and Hillel was washing the hair on his head. He went and passed the entrance to Hillel’s house and in a demeaning manner said: Who here is Hillel, who here is Hillel? Hillel wrapped himself in a dignified garment and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. Hillel said to him: Ask, my son, ask. The man asked him: Why are the heads of Babylonians oval? He was alluding to and attempting to insult Hillel, who was Babylonian. He said to him: My son, you have asked a significant question. The reason is because they do not have clever midwives. They do not know how to shape the child’s head at birth.
הָלַךְ וְהִמְתִּין שָׁעָה אַחַת, חָזַר וְאָמַר: מִי כָּאן הִלֵּל, מִי כָּאן הִלֵּל? נִתְעַטֵּף וְיָצָא לִקְרָאתוֹ. אָמַר לוֹ: בְּנִי, מָה אַתָּה מְבַקֵּשׁ? אָמַר לוֹ: שְׁאֵלָה יֵשׁ לִי לִשְׁאוֹל. אָמַר לוֹ: שְׁאַל בְּנִי. שְׁאַל: מִפְּנֵי מָה עֵינֵיהֶן שֶׁל תַּרְמוֹדִיִּין תְּרוּטוֹת? אָמַר לוֹ: בְּנִי, שְׁאֵלָה גְּדוֹלָה שָׁאַלְתָּ. מִפְּנֵי שֶׁדָּרִין בֵּין הַחוֹלוֹת.
That man went and waited one hour, a short while, returned to look for Hillel, and said: Who here is Hillel, who here is Hillel? Again, Hillel wrapped himself and went out to greet him. Hillel said to him: My son, what do you seek? The man said to him: I have a question to ask. He said to him: Ask, my son, ask. The man asked: Why are the eyes of the residents of Tadmor bleary [terutot]? Hillel said to him: My son, you have asked a significant question. The reason is because they live among the sands and the sand gets into their eyes.
הָלַךְ וְהִמְתִּין שָׁעָה אַחַת, חָזַר וְאָמַר: מִי כָּאן הִלֵּל, מִי כָּאן הִלֵּל? נִתְעַטֵּף וְיָצָא לִקְרָאתוֹ, אָמַר לוֹ: בְּנִי, מָה אַתָּה מְבַקֵּשׁ? אָמַר לוֹ: שְׁאֵלָה יֵשׁ לִי לִשְׁאוֹל. אָמַר לוֹ: שְׁאַל בְּנִי. שְׁאַל: מִפְּנֵי מָה רַגְלֵיהֶם שֶׁל אַפְרִקִיִּים רְחָבוֹת? אָמַר לוֹ: בְּנִי שְׁאֵלָה גְּדוֹלָה שָׁאַלְתָּ — מִפְּנֵי שֶׁדָּרִין בֵּין בִּצְעֵי הַמַּיִם.
Once again the man went, waited one hour, returned, and said: Who here is Hillel, who here is Hillel? Again, he, Hillel, wrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask. The man asked: Why do Africans have wide feet? Hillel said to him: You have asked a significant question. The reason is because they live in marshlands and their feet widened to enable them to walk through those swampy areas.
אָמַר לוֹ: שְׁאֵלוֹת הַרְבֵּה יֵשׁ לִי לִשְׁאוֹל, וּמִתְיָרֵא אֲנִי שֶׁמָּא תִּכְעוֹס. נִתְעַטֵּף וְיָשַׁב לְפָנָיו. אָמַר לוֹ: כׇּל שְׁאֵלוֹת שֶׁיֵּשׁ לָךְ לִשְׁאוֹל שְׁאַל. אָמַר לוֹ אַתָּה הוּא הִלֵּל שֶׁקּוֹרִין אוֹתְךָ ״נְשִׂיא יִשְׂרָאֵל״? אָמַר לוֹ: הֵן. אָמַר לוֹ: אִם אַתָּה הוּא, לֹא יִרְבּוּ כְּמוֹתְךָ בְּיִשְׂרָאֵל. אָמַר לוֹ: בְּנִי, מִפְּנֵי מָה? אָמַר לוֹ מִפְּנֵי שֶׁאִבַּדְתִּי עַל יָדְךָ אַרְבַּע מֵאוֹת זוּז. אָמַר לוֹ: הֱוֵי זָהִיר בְּרוּחֲךָ כְּדַי הוּא הִלֵּל שֶׁתְּאַבֵּד עַל יָדוֹ אַרְבַּע מֵאוֹת זוּז וְאַרְבַּע מֵאוֹת זוּז, וְהִלֵּל לֹא יַקְפִּיד.
That man said to him: I have many more questions to ask, but I am afraid lest you get angry. Hillel wrapped himself and sat before him, and he said to him: All of the questions that you have to ask, ask them. The man got angry and said to him: Are you Hillel whom they call the Nasi of Israel? He said to him: Yes. He said to him: If it is you, then may there not be many like you in Israel. Hillel said to him: My son, for what reason do you say this? The man said to him: Because I lost four hundred zuz because of you. Hillel said to him: Be vigilant of your spirit and avoid situations of this sort. Hillel is worthy of having you lose four hundred zuz and another four hundred zuz on his account, and Hillel will not get upset.
תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּגוֹי אֶחָד שֶׁבָּא לִפְנֵי שַׁמַּאי. אָמַר לוֹ: כַּמָּה תּוֹרוֹת יֵשׁ לָכֶם? אָמַר לוֹ: שְׁתַּיִם, תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה. אָמַר לוֹ: שֶׁבִּכְתָב אֲנִי מַאֲמִינְךָ, וְשֶׁבְּעַל פֶּה — אֵינִי מַאֲמִינְךָ. גַּיְּירֵנִי עַל מְנָת שֶׁתְּלַמְּדֵנִי תּוֹרָה שֶׁבִּכְתָב. גָּעַר בּוֹ וְהוֹצִיאוֹ בִּנְזִיפָה. בָּא לִפְנֵי הִלֵּל, גַּיְירֵיהּ. יוֹמָא קַמָּא אֲמַר לֵיהּ: א״ב ג״ד. לִמְחַר אֲפֵיךְ לֵיהּ. אֲמַר לֵיהּ: וְהָא אֶתְמוֹל לָא אֲמַרְתְּ לִי הָכִי! אֲמַר לֵיהּ: לָאו עֲלַי דִּידִי קָא סָמְכַתְּ? דְּעַל פֶּה נָמֵי סְמוֹךְ עֲלַי.
The Sages taught: There was an incident involving one gentile who came before Shammai. The gentile said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. The gentile said to him: With regard to the Written Torah, I believe you, but with regard to the Oral Torah, I do not believe you. Convert me on condition that you will teach me only the Written Torah. Shammai scolded him and cast him out with reprimand. The same gentile came before Hillel, who converted him and began teaching him Torah. On the first day, he showed him the letters of the alphabet and said to him: Alef, bet, gimmel, dalet. The next day he reversed the order of the letters and told him that an alef is a tav and so on. The convert said to him: But yesterday you did not tell me that. Hillel said to him: You see that it is impossible to learn what is written without relying on an oral tradition. Didn’t you rely on me? Therefore, you should also rely on me with regard to the matter of the Oral Torah, and accept the interpretations that it contains.
שׁוּב מַעֲשֶׂה בְּגוֹי אֶחָד שֶׁבָּא לִפְנֵי שַׁמַּאי. אָמַר לוֹ: גַּיְּירֵנִי עַל מְנָת שֶׁתְּלַמְּדֵנִי כׇּל הַתּוֹרָה כּוּלָּהּ כְּשֶׁאֲנִי עוֹמֵד עַל רֶגֶל אַחַת! דְּחָפוֹ בְּאַמַּת הַבִּנְיָן שֶׁבְּיָדוֹ. בָּא לִפְנֵי הִלֵּל, גַּיְירֵיהּ. אָמַר לוֹ: דַּעֲלָךְ סְנֵי לְחַבְרָךְ לָא תַּעֲבֵיד — זוֹ הִיא כׇּל הַתּוֹרָה כּוּלָּהּ, וְאִידַּךְ פֵּירוּשָׁהּ הוּא, זִיל גְּמוֹר.
There was another incident involving one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot. Shammai pushed him away with the builder’s cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.
שׁוּב מַעֲשֶׂה בְּגוֹי אֶחָד שֶׁהָיָה עוֹבֵר אֲחוֹרֵי בֵּית הַמִּדְרָשׁ, וְשָׁמַע קוֹל סוֹפֵר שֶׁהָיָה אוֹמֵר: ״וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חוֹשֶׁן וְאֵפוֹד״. אָמַר: הַלָּלוּ לְמִי? אָמְרוּ לוֹ: לְכֹהֵן גָּדוֹל. אָמַר אוֹתוֹ גּוֹי בְּעַצְמוֹ: אֵלֵךְ וְאֶתְגַּיֵּיר בִּשְׁבִיל שֶׁיְּשִׂימוּנִי כֹּהֵן גָּדוֹל. בָּא לִפְנֵי שַׁמַּאי, אָמַר לוֹ: גַּיְּירֵנִי עַל מְנָת שֶׁתְּשִׂימֵנִי כֹּהֵן גָּדוֹל. דְּחָפוֹ בְּאַמַּת הַבִּנְיָן שֶׁבְּיָדוֹ. בָּא לִפְנֵי הִלֵּל, גַּיְירֵיהּ.
There was another incident involving one gentile who was passing behind the study hall and heard the voice of a teacher who was teaching Torah to his students and saying the verse: “And these are the garments which they shall make: A breastplate, and an efod, and a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). The gentile said: These garments, for whom are they designated? The students said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammai and said to him: Convert me on condition that you install me as High Priest. Shammai pushed him with the builder’s cubit in his hand. He came before Hillel; he converted him.
אָמַר לוֹ: כְּלוּם מַעֲמִידִין מֶלֶךְ אֶלָּא מִי שֶׁיּוֹדֵעַ טַכְסִיסֵי מַלְכוּת, לֵךְ לְמוֹד טַכְסִיסֵי מַלְכוּת. הָלַךְ וְקָרָא. כֵּיוָן שֶׁהִגִּיעַ ״וְהַזָּר הַקָּרֵב יוּמָת״, אָמַר לֵיהּ: מִקְרָא זֶה עַל מִי נֶאֱמַר? אָמַר לוֹ: אֲפִילּוּ עַל דָּוִד מֶלֶךְ יִשְׂרָאֵל. נָשָׂא אוֹתוֹ גֵּר קַל וָחוֹמֶר בְּעַצְמוֹ: וּמַה יִּשְׂרָאֵל שֶׁנִּקְרְאוּ בָּנִים לַמָּקוֹם וּמִתּוֹךְ אַהֲבָה שֶׁאֲהָבָם קְרָא לָהֶם: ״בְּנִי בְּכוֹרִי יִשְׂרָאֵל״, כְּתִיב עֲלֵיהֶם ״וְהַזָּר הַקָּרֵב יוּמָת״ — גֵּר הַקַּל שֶׁבָּא בְּמַקְלוֹ וּבְתַרְמִילוֹ, עַל אַחַת כַּמָּה וְכַמָּה.
Hillel said to him, to the convert: Is it not the way of the world that only one who knows the protocols [takhsisei] of royalty is appointed king? Go and learn the royal protocols by engaging in Torah study. He went and read the Bible. When he reached the verse which says: “And the common man that draws near shall be put to death” (Numbers 1:51), the convert said to Hillel: With regard to whom is the verse speaking? Hillel said to him: Even with regard to David, king of Israel. The convert reasoned an a fortiori inference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn” (Exodus 4:22), and nevertheless it is written about them: And the common man that draws near shall be put to death; a mere convert who came without merit, with nothing more than his staff and traveling bag, all the more so that this applies to him, as well.
בָּא לִפְנֵי שַׁמַּאי, אָמַר לוֹ: כְּלוּם רָאוּי אֲנִי לִהְיוֹת כֹּהֵן גָּדוֹל? וַהֲלֹא כְּתִיב בַּתּוֹרָה: ״וְהַזָּר הַקָּרֵב יוּמָת״. בָּא לִפְנֵי הִלֵּל, אָמַר לוֹ: עַנְוְותָן הִלֵּל, יָנוּחוּ לְךָ בְּרָכוֹת עַל רֹאשְׁךָ, שֶׁקֵּרַבְתַּנִי תַּחַת כַּנְפֵי הַשְּׁכִינָה. לְיָמִים נִזְדַּוְּוגוּ שְׁלָשְׁתָּן לִמְקוֹם אֶחָד, אָמְרוּ: קַפְּדָנוּתוֹ שֶׁל שַׁמַּאי בִּקְּשָׁה לְטוֹרְדֵנוּ מִן הָעוֹלָם, עִנְוְותָנוּתוֹ שֶׁל הִלֵּל קֵרְבַתְנוּ תַּחַת כַּנְפֵי הַשְּׁכִינָה.
The convert came before Shammai and told him that he retracts his demand to appoint him High Priest, saying: Am I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hillel and said to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence. The Gemara relates: Eventually, the three converts gathered together in one place, and they said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence.
אָמַר רֵישׁ לָקִישׁ: מַאי דִכְתִיב ״וְהָיָה אֱמוּנַת עִתֶּיךָ חוֹסֶן יְשׁוּעוֹת חׇכְמַת וָדָעַת וְגוֹ׳״. ״אֱמוּנַת״ — זֶה סֵדֶר זְרָעִים. ״עִתֶּיךָ״ — זֶה סֵדֶר מוֹעֵד. ״חוֹסֶן״ — זֶה סֵדֶר נָשִׁים. ״יְשׁוּעוֹת״ — זֶה סֵדֶר נְזִיקִין. ״חׇכְמַת״ — זֶה סֵדֶר קׇדָשִׁים. ״וָדָעַת״ — זֶה סֵדֶר טְהָרוֹת. וַאֲפִילּוּ הָכִי, ״יִרְאַת ה׳ הִיא אוֹצָרוֹ״.
The Gemara continues discussing the conduct of the Sages, citing that Reish Lakish said: What is the meaning of that which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge, the fear of the Lord is his treasure” (Isaiah 33:6)? Faith; that is the order of Zera’im, Seeds, in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). Your times; that is the order of Moed, Festival, which deals with the various occasions and Festivals that occur throughout the year. Strength; that is the order of Nashim, Women. Salvations; that is the order of Nezikin, Damages, as one who is being pursued is rescued from the hands of his pursuer. Wisdom; that is the order of Kodashim, Consecrated Items. And knowledge; that is the order of Teharot, Purity, which is particularly difficult to master. And even if a person studies and masters all of these, “the fear of the Lord is his treasure,” it is preeminent.
אָמַר רָבָא: בְּשָׁעָה שֶׁמַּכְנִיסִין אָדָם לְדִין, אוֹמְרִים לוֹ: נָשָׂאתָ וְנָתַתָּ בָּאֱמוּנָה? קָבַעְתָּ עִתִּים לַתּוֹרָה? עָסַקְתָּ בִּפְרִיָּה וּרְבִיָּה? צִפִּיתָ לִישׁוּעָה? פִּלְפַּלְתָּ בְּחׇכְמָה? הֵבַנְתָּ דָּבָר מִתּוֹךְ דָּבָר? וַאֲפִילּוּ הָכִי, אִי יִרְאַת ה׳ הִיא אוֹצָרוֹ — אִין, אִי לָא — לָא. מָשָׁל לְאָדָם שֶׁאָמַר לִשְׁלוּחוֹ: הַעֲלֵה לִי כּוֹר חִיטִּין לָעֲלִיָּיה. הָלַךְ וְהֶעֱלָה לוֹ. אָמַר לוֹ: עֵירַבְתָּ לִי בָּהֶן קַב חוֹמְטוֹן? אָמַר לוֹ: לָאו. אָמַר לוֹ: מוּטָב אִם לֹא הֶעֱלֵיתָה.
With regard to the same verse, Rava said: After departing from this world, when a person is brought to judgment for the life he lived in this world, they say to him in the order of that verse: Did you conduct business faithfully? Did you designate times for Torah study? Did you engage in procreation? Did you await salvation? Did you engage in the dialectics of wisdom or understand one matter from another? And, nevertheless, beyond all these, if the fear of the Lord is his treasure, yes, he is worthy, and if not, no, none of these accomplishments have any value. There is a parable that illustrates this. A person who said to his emissary: Bring a kor of wheat up to the attic for me to store there. The messenger went and brought it up for him. He said to the emissary: Did you mix a kav of ḥomton, a preservative to keep away worms, into it for me? He said to him: No. He said to him: If so, it would have been preferable had you not brought it up. Of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.
תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: מְעָרֵב אָדָם קַב חוֹמְטוֹן בְּכוֹר שֶׁל תְּבוּאָה, וְאֵינוֹ חוֹשֵׁשׁ.
On a related note, the Gemara cites a halakha that was taught in the school of Rabbi Yishmael: A person who sells wheat may, ab initio, mix a kav of ḥomton into a kor of grain and need not be concerned that by selling it all at the price of grain he will be guilty of theft, as the kav of ḥomton is essential for the preservation of the wheat.
אָמַר רַבָּה בַּר רַב הוּנָא: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ תּוֹרָה וְאֵין בּוֹ
Rabba bar Rav Huna said: Any person who has Torah in him but does not have
יִרְאַת שָׁמַיִם, דּוֹמֶה לְגִזְבָּר שֶׁמָּסְרוּ לוֹ מַפְתְּחוֹת הַפְּנִימִיּוֹת וּמַפְתְּחוֹת הַחִיצוֹנוֹת לֹא מָסְרוּ לוֹ, בְּהֵי עָיֵיל? מַכְרִיז רַבִּי יַנַּאי: חֲבָל עַל דְּלֵית לֵיהּ דָּרְתָא וְתַרְעָא לְדָרְתָא עָבֵיד. אָמַר רַב יְהוּדָה: לֹא בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ אֶלָּא כְּדֵי שֶׁיִּירְאוּ מִלְּפָנָיו, שֶׁנֶּאֱמַר: ״וְהָאֱלֹהִים עָשָׂה שֶׁיִּירְאוּ מִלְּפָנָיו״.
fear of Heaven is like a treasurer [gizbar] to whom they gave keys to the inner doors of the treasury but they did not give keys to the outer door. With what key will he enter? Although the Torah is the inner key, without fear of Heaven one cannot gain access to the genuine Torah. Similarly, Rabbi Yannai would proclaim: Woe unto one who does not have a courtyard, and who makes a fence for the courtyard, i.e., a person who lacks fear of Heaven and is nevertheless involved in Torah study. Rav Yehuda said: The Holy One, Blessed be He, only created His world so that people would fear before Him, as it is stated: “And God has so made it that men should fear before Him” (Ecclesiastes 3:14).
רַבִּי סִימוֹן וְרַבִּי אֶלְעָזָר הֲווֹ יָתְבִי. חָלֵיף וְאָזֵיל רַבִּי יַעֲקֹב בַּר אַחָא. אֲמַר לֵיהּ חַד לְחַבְרֵיהּ: נֵיקוּ מִקַּמֵּיהּ, דִּגְבַר דָּחֵיל חֶטְאִין הוּא. אֲמַר לֵיהּ אִידַּךְ: נֵיקוּ מִקַּמֵּיהּ, דִּגְבַר בַּר אוֹרְיָין הוּא. אֲמַר לֵיהּ: אָמֵינָא לָךְ אֲנָא דִּגְבַר דָּחֵיל חֶטְאִין הוּא, וְאָמְרַתְּ לִי אַתְּ בַּר אוֹרְיָין הוּא?!
The Gemara also related that Rabbi Simon and Rabbi Elazar were sitting. Rabbi Ya’akov bar Aḥa passed and went adjacent to them. One said to the other: Let us stand before him as he is a man who fears sin. The other said to him in response: Let us stand before him, as he is a man of Torah study. He said to him: I said to you that he is a man who fears sin, and you said me that he is a man of Torah study? The former is much greater praise than the latter.
תִּסְתַּיֵּים דְּרַבִּי אֶלְעָזָר הוּא דְּאָמַר דִּגְבַר דָּחֵיל חֶטְאִין הוּא. דְּאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי אֶלְעָזָר: אֵין לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ אֶלָּא יִרְאַת שָׁמַיִם בִּלְבַד, שֶׁנֶּאֱמַר: ״וְעַתָּה יִשְׂרָאֵל מָה ה׳ אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה וְגוֹ׳״, וּכְתִיב: ״וַיֹּאמֶר לָאָדָם הֵן יִרְאַת ה׳ הִיא חׇכְמָה וְגוֹ׳״ — שֶׁכֵּן בְּלָשׁוֹן יְוָנִי קוֹרִין לְאַחַת ״הֵן״. תִּסְתַּיֵּים.
The Gemara remarks: Conclude that Rabbi Elazar is the one who said that he is praiseworthy because he is a man who fears sin, as elsewhere he also spoke in praise of fear. As Rabbi Yoḥanan said in the name of Rabbi Elazar: The Holy One, Blessed be He, has in His world only fear of Heaven alone, as it is stated: “And now, Israel, what does the Lord your God ask of you, but to fear the Lord your God” (Deuteronomy 10:12). And it is written: “And unto man He said: Behold [hen], the fear of the Lord, that is wisdom; and to depart from evil is understanding” (Job 28:28), as in the Greek language they call one hen. Apparently, fear of God is of primary importance. The Gemara concludes: Indeed, conclude that Rabbi Elazar is the one who said so.
דָּרֵשׁ רַב עוּלָּא: מַאי דִכְתִיב ״אַל תִּרְשַׁע הַרְבֵּה וְגוֹ׳״ — הַרְבֵּה הוּא דְּלָא לִירְשַׁע, הָא מְעַט לִירְשַׁע?! אֶלָּא: מִי שֶׁאָכַל שׁוּם וְרֵיחוֹ נוֹדֵף יַחְזוֹר וְיֹאכַל שׁוּם אַחֵר וִיהֵא רֵיחוֹ נוֹדֵף?!
Rav Ulla taught: What is the meaning of that which is written: “Be not overmuch wicked” (Ecclesiastes 7:17)? This appears difficult, as, is that to say that only overmuch one should not be wicked; a little, one should be wicked? Rather, this can be understood based on the following adage: One who ate a clove of garlic and its odor spreads, should he again eat another clove of garlic so that its odor will spread further? If you were somewhat wicked, do not think that it is legitimate to continue and be very wicked.
דָּרֵשׁ רָבָא בַּר רַב עוּלָּא: מַאי דִכְתִיב ״כִּי אֵין חַרְצֻבּוֹת לְמוֹתָם וּבָרִיא אוּלָם״ — אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לֹא דַּיָּין לָרְשָׁעִים שֶׁאֵינָן חֲרֵדִין וַעֲצֵבִין מִיּוֹם הַמִּיתָה, אֶלָּא שֶׁלִּבָּם בָּרִיא לָהֶן כְּאוּלָם. וְהַיְינוּ דְּאָמַר רַבָּה מַאי דִכְתִיב ״זֶה דַרְכָּם כֵּסֶל לָמוֹ״ — יוֹדְעִין רְשָׁעִים שֶׁדַּרְכָּם לְמִיתָה, וְיֵשׁ לָהֶם חֵלֶב עַל כִּסְלָם. שֶׁמָּא תֹּאמַר שִׁכְחָה הִיא מֵהֶן? תַּלְמוּד לוֹמַר: ״וְאַחֲרֵיהֶם בְּפִיהֶם יִרְצוּ סֶלָה״.
Rava bar Rav Ulla taught: What is the meaning of that which is written: “For there are no pangs [ḥartzubot] at their death and their body is sound” (Psalms 73:4)? The Holy One, Blessed be He, said: Is it not enough for wicked people that they are not anxious [ḥared] or sad [atzuv], ḥartzubot is an acronym of ḥared and atzuv, in anticipation of the day of their death, but also, their heart is as unyielding for them as the entrance to a hall is wide, and they devote no thought to it. And that is what Rabba said: What is the meaning of that which is written: “This is the way of them that are foolish and of those who after them speak approvingly, Selah” (Psalms 49:14)? It means that the wicked know that their path leads to eternal death, but they have fat on their kidneys that prevents that realization from entering their hearts. Lest you say that it is simply forgotten from them; therefore, the verse states: “And of those who after them speak approvingly, Selah” (Psalms 49:14). They are aware of their fate and speak of it, but it does not affect them.
כְּחָס עַל הַנֵּר כּוּ׳. רַבִּי יוֹסֵי כְּמַאן סְבִירָא לֵיהּ? אִי כְּרַבִּי יְהוּדָה סְבִירָא לֵיהּ, אֲפִילּוּ בְּהָנָךְ נָמֵי לִיחַיֵּיב! וְאִי כְּרַבִּי שִׁמְעוֹן סְבִירָא לֵיהּ, פְּתִילָה נָמֵי לִיפְטַר. אָמַר עוּלָּא: לְעוֹלָם כְּרַבִּי יְהוּדָה סְבִירָא לֵיהּ, וְקָסָבַר רַבִּי יוֹסֵי סוֹתֵר עַל מְנָת לִבְנוֹת בִּמְקוֹמוֹ הָוֵי סוֹתֵר. עַל מְנָת לִבְנוֹת שֶׁלֹּא בִּמְקוֹמוֹ — לָא הָוֵי סוֹתֵר.
We learned in the mishna that if one extinguished a flame on Shabbat because he sought to spare the lamp, the oil, or the wick, he is liable, but Rabbi Yosei exempts in all cases except in a case in which he extinguished the flame to spare the wick. The Gemara asks with regard to Rabbi Yosei: In accordance with whose opinion does he hold with regard to prohibited labor performed on Shabbat not for its own sake? If he holds in accordance with the opinion of Rabbi Yehuda, who holds that one is liable for a prohibited labor performed on Shabbat not for its own sake, then even in all those cases he should also deem him liable. And if he holds in accordance with the opinion of Rabbi Shimon, who holds that one is exempt for a prohibited labor performed on Shabbat not for its own sake, then even in the case of a wick he should also deem him exempt. Ulla said: Actually, Rabbi Yosei holds in accordance with the opinion of Rabbi Yehuda. However, Rabbi Yosei holds that with regard to every destructive action, if he dismantles in order to rebuild in the same place, then it is considered to be dismantling, and he is liable for having performed a prohibited labor on Shabbat. However, one who demolishes in order to build elsewhere it is not considered performance of the prohibited labor of dismantling. He merely performed a destructive act and is not liable. When one extinguishes the flame to spare the lamp or the oil, he does not do so in order to relight them. When he does so to spare the wick, he indicates that he intends to relight the wick.
אֲמַר לֵיהּ רַבָּה: מִכְּדֵי כׇּל מְלָאכוֹת יָלְפִינַן לְהוּ מִמִּשְׁכָּן, וְהָתָם סוֹתֵר עַל מְנָת לִבְנוֹת שֶׁלֹּא בִּמְקוֹמוֹ הוּא! אֲמַר לֵיהּ: שָׁאנֵי הָתָם כֵּיוָן דִּכְתִיב ״עַל פִּי ה׳ יַחֲנוּ״, כְּסוֹתֵר עַל מְנָת לִבְנוֹת בִּמְקוֹמוֹ דָּמֵי.
Rabba said to him: That reasoning is implausible. After all, all labors prohibited on Shabbat, we derive them from the labors performed in the Tabernacle, and there it was a case of dismantling in order to build elsewhere. They would dismantle the Tabernacle and reconstruct it at the next encampment. Ulla said to Rabba: That is not a proof, as there, in the case of the Tabernacle, it is different. Since it is written: “At the commandment of the Lord they encamped” (Numbers 9:23). The time and place of their travels and their encampments were not determined by them but rather by the word of God. Consequently, when they took down the Tabernacle it was tantamount to demolishing in order to build in the same place. Since the demolition and the construction were both accomplished at the command of God, there was never a case of destruction without a constructive purpose.
וְרַבִּי יוֹחָנָן אָמַר: לְעוֹלָם כְּרַבִּי שִׁמְעוֹן סְבִירָא לֵיהּ. וּמַאי שְׁנָא פְּתִילָה? כִּדְאָמַר רַב הַמְנוּנָא, וְאִיתֵּימָא רַב אַדָּא בַּר אַהֲבָה: הָכָא בִּפְתִילָה שֶׁצָּרִיךְ לְהַבְהֲבָהּ עָסְקִינַן, דִּבְהָהִיא אֲפִילּוּ רַבִּי שִׁמְעוֹן מוֹדֵי, דְּקָא מְתַקֵּן מָנָא. אָמַר רָבָא: דַּיְקָא נָמֵי, דְּקָתָנֵי שֶׁהוּא עוֹשָׂהּ פֶּחָם, וְלָא קָתָנֵי מִפְּנֵי שֶׁנַּעֲשֵׂית פֶּחָם. שְׁמַע מִינַּהּ.
And Rabbi Yoḥanan said: Actually, Rabbi Yosei holds in accordance with the opinion of Rabbi Shimon. And as far as the question, what is different about a wick, that can be answered as Rav Hamnuna said, and some say, Rav Adda bar Ahava said: Here, we are dealing with a wick that one must singe before lighting it in order to facilitate its burning, as, in that case, even Rabbi Shimon agrees that extinguishing the flame is prohibited, as, by doing so, he prepares a vessel for use. Rava said: That interpretation is also precise in the language of the mishna, as it was taught in the mishna that one who extinguished a wick is liable because he makes the wick into charcoal intentionally, and it was not taught because charcoal was made on its own. The Gemara concludes: Conclude from it that the mishna is to be understood in that manner.
מַתְנִי׳ עַל שָׁלֹשׁ עֲבֵירוֹת נָשִׁים מֵתוֹת בִּשְׁעַת לֵידָתָן: עַל שֶׁאֵינָן זְהִירוֹת בַּנִּדָּה, בַּחַלָּה, וּבְהַדְלָקַת הַנֵּר.
MISHNA: This mishna concludes the aggadic treatment of the topic of kindling the Shabbat lights. For three transgressions women are punished and die during childbirth: For the fact that they are not careful in observing the laws of a menstruating woman, and in separating ḥalla from the dough, and in lighting the Shabbat lamp.
גְּמָ׳ נִדָּה מַאי טַעְמָא? אָמַר רַבִּי יִצְחָק: הִיא קִלְקְלָה בְּחַדְרֵי בִטְנָהּ, לְפִיכָךְ תִּלְקֶה בְּחַדְרֵי בִטְנָהּ. תִּינַח נִדָּה — חַלָּה וְהַדְלָקַת הַנֵּר מַאי אִיכָּא לְמֵימַר? כְּדִדְרַשׁ הַהוּא גָּלִילָאָה עֲלֵיהּ דְּרַב חִסְדָּא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: רְבִיעִית דָּם נָתַתִּי בָּכֶם — עַל עִסְקֵי דָם הִזְהַרְתִּי אֶתְכֶם.
GEMARA: The Gemara asks: A woman who was not careful in observing the laws of menstruation, what is the reason that she is punished during childbirth? Rabbi Yitzḥak said: She sinned with regard to the chambers of her womb; therefore, she is afflicted in the chambers of her womb. The Gemara asks: Granted, with regard to menstruation; but with regard to a woman who was not careful in separating ḥalla and in kindling the Shabbat lights, what is there to say? Rather, it must be explained in accordance with that which that Galilean taught before Rav Ḥisda. The Holy One, Blessed be He, said: I placed a quarter [revi’it] of a log of blood in you when you were formed, and about matters of the blood of menstruation I warned you.
