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Today's Daf Yomi

May 8, 2020 | 讬状讚 讘讗讬讬专 转砖状驻

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Shabbat 63

Today’s shiur is sponsored in memory of Edwin Gilberg, Issur Ben Menachem Mendel v鈥橲henka Sarah z”l by Judy and David Gilberg and Yosef Flesh ben Miriam and Yitzchak z”l by Nava Flesh.

Men are not allowed to go out on Shabbat wearing certain items and if they do, it is forbidden by Torah law. Which items? Are weapons considered like jewelry and are permitted or not? Ifin the times of the messiah there will no longer be weapons, does this prove the weapons are not considered like jewelry as they are only worn when needed? The gemara brings various drashot regarding Torah scholars who learn in the “right” way will be rewarded. Other statements are brought – what is the best way to give charity, why is someone who has a bad dog in one’s house considered to be preventing chesed, and what is the verse in Kohelet “one should be happy in one’s youth…” referring to? What is a “birit” mentioned in the mishna. How is it different from “kevalim”? From where do we derive that an item that is woven is suscpetible to impurities at a very small size? And the same for jewelry.

讘讬讬谉 讞专讚诇讬 讘诪住讘 专讞讘 讗讜 讘诪住讘 拽爪专 讘讞讘专 讟讜讘 讗讜 讘讞讘专 专注 讗诪专 专讘 讞住讚讗 讜讻讜诇谉 诇讝谞讜转

on black wine? Sitting on a wide divan or on a narrow divan? With a good friend or a bad friend? And Rav 岣sda said: And all these allude to promiscuity. These are all euphemisms for different types of women. Well-kneaded bread refers to a woman who is not a virgin; white wine refers to a fair-complexioned woman; a wide divan refers to a fat woman; a good friend refers to a good-looking woman.

讗诪专 专讞讘讛 讗诪专 专讘讬 讬讛讜讚讛 注爪讬 讬专讜砖诇讬诐 砖诇 拽讬谞诪讜谉 讛讬讜 讜讘砖注讛 砖讛讬讜 诪住讬拽讬谉 诪讛谉 专讬讞谉 谞讜讚祝 讘讻诇 讗专抓 讬砖专讗诇 讜诪砖讞专讘讛 讬专讜砖诇讬诐 谞讙谞讝讜 讜诇讗 谞砖转讬讬专 讗诇讗 讻砖注讜专讛 讜诪砖转讻讞 讘讙讝讗讬 讚爪讬诪爪诪讗讬 诪诇讻转讗:

On the topic of Jerusalem, Ra岣va said that Rabbi Yehuda said: The logs of Jerusalem used for fuel were from the cinnamon tree, and when they would ignite them, their fragrance would waft through all of Eretz Yisrael. And since Jerusalem was destroyed, these fragrant logs were buried, and only a sliver the size of a grain of barley remains, and it is located in the treasury of [gazzai] Tzimtzemai the queen.

诪转谞讬壮 诇讗 讬爪讗 讛讗讬砖 诇讗 讘住讬讬祝 讜诇讗 讘拽砖转 讜诇讗 讘转专讬住 讜诇讗 讘讗诇讛 讜诇讗 讘专讜诪讞 讜讗诐 讬爪讗 讞讬讬讘 讞讟讗转

MISHNA: Just as it is prohibited for a woman to carry out certain items unique to a woman into the public domain, the Sages said that a man may neither go out on Shabbat with a sword, nor with a bow, nor with a shield [teris], nor with an alla, nor with a spear. And if he unwittingly went out with one of these weapons to the public domain he is liable to bring a sin-offering.

专讘讬 讗诇讬注讝专 讗讜诪专 转讻砖讬讟讬谉 讛谉 诇讜

Rabbi Eliezer says: These weapons are ornaments for him; just as a man is permitted to go out into the public domain with other ornaments, he is permitted to go out with weapons.

讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谞谉 讗诇讗 诇讙谞讗讬 砖谞讗诪专 讜讻转转讜 讞专讘讜转诐 诇讗转讬诐 讜讞谞讬转讜转讬讛诐 诇诪讝诪专讜转 讜诇讗 讬砖讗 讙讜讬 讗诇 讙讜讬 讞专讘 讜诇讗 讬诇诪讚讜 注讜讚 诪诇讞诪讛

And the Rabbis say: They are nothing other than reprehensible and in the future they will be eliminated, as it is written: 鈥淎nd they shall beat their swords into plowshares and their spears into pruning hooks; nation will not raise sword against nation, neither will they learn war anymore鈥 (Isaiah 2:4).

讘讬专讬转 讟讛讜专讛 讜讬讜爪讗讬谉 讘讛 讘砖讘转

With regard to women鈥檚 ornaments, they added that a garter placed on her leg to hold up stockings is pure and cannot become ritually impure as a utensil, and she may even go out with it on Shabbat.

讻讘诇讬诐 讟诪讗讬诐 讜讗讬谉 讬讜爪讗讬谉 讘讛谉 讘砖讘转:

However, ankle chains, which were also women鈥檚 ornaments, can become ritually impure, and she may not go out with them on Shabbat.

讙诪壮 诪讗讬 讘讗诇讛 拽讜诇驻讗:

GEMARA: The Gemara asks: What is the meaning of the term alla? It means club [kulpa].

专讘讬 讗诇讬注讝专 讗讜诪专 转讻砖讬讟讬谉 讛谉 诇讜: 转谞讬讗 讗诪专讜 诇讜 诇专讘讬 讗诇讬注讝专 讜讻讬 诪讗讞专 讚转讻砖讬讟讬谉 讛谉 诇讜 诪驻谞讬 诪讛 讛谉 讘讟诇讬谉 诇讬诪讜转 讛诪砖讬讞 讗诪专 诇讛谉 诇驻讬 砖讗讬谞谉 爪专讬讻讬谉 砖谞讗诪专 诇讗 讬砖讗 讙讜讬 讗诇 讙讜讬 讞专讘 讜转讛讜讬 诇谞讜讬 讘注诇诪讗 讗诪专 讗讘讬讬 诪讬讚讬 讚讛讜讛 讗砖专讙讗 讘讟讬讛专讗

We learned in the mishna that Rabbi Eliezer says: These weapons are ornaments for him. It was taught in a baraita that elaborates on this subject: The Rabbis said to Rabbi Eliezer: And since, in your opinion, they are ornaments for him, why are they to be eliminated in the messianic era? He said to them: They will not be needed anymore, as it is stated: 鈥淣ation will not raise sword against nation鈥 (Isaiah 2:4). The Gemara asks: And let the weapons be merely for ornamental purposes, even though they will not be needed for war. Abaye said: It is just as in the case of a candle in the afternoon. Since its light is not needed, it serves no ornamental purpose. Weapons, too; when not needed for war, they serve no ornamental purpose either.

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

And this baraita disagrees with the opinion of Shmuel, as Shmuel said: The only difference between this world and the messianic era is subjugation of the exiles to other kingdoms, from which the Jewish people will be released. However, in other respects, the world will remain as it is, as it is written: 鈥淏ecause the poor will not cease from within the land鈥 (Deuteronomy 15:11). Society will not change, and wars will continue to be waged.

诪住讬讬注 诇讬讛 诇专讘讬 讞讬讬讗 讘专 讗讘讗 讚讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讻诇 讛谞讘讬讗讬诐 诇讗 谞转谞讘讗讜 讗诇讗 诇讬诪讜转 讛诪砖讬讞 讗讘诇 诇注讜诇诐 讛讘讗 注讬谉 诇讗 专讗转讛 讗诇讛讬诐 讝讜诇转讱

However, this baraita supports the opinion of Rabbi 岣yya bar Abba who disagrees with Shmuel. As Rabbi 岣yya bar Abba said: All of the prophets only prophesied with regard to the messianic era; however, with regard to the World-to-Come it was stated: 鈥淣o eye sees, God, except You, that which He will do for he that waits for Him鈥 (Isaiah 64:3). What will be in the World-to-Come cannot be depicted even by means of prophecy.

讜讗讬讻讗 讚讗诪专讬 讗诪专讜 诇讜 诇专讘讬 讗诇讬注讝专 讜讻讬 诪讗讞专 讚转讻砖讬讟讬谉 讛谉 诇讜 诪驻谞讬 诪讛 讛谉 讘讟诇讬谉 诇讬诪讜转 讛诪砖讬讞 讗诪专 诇讛谉 讗祝 诇讬诪讜转 讛诪砖讬讞 讗讬谞谉 讘讟诇讬谉 讛讬讬谞讜 讚砖诪讜讗诇 讜驻诇讬讙讗 讚专讘讬 讞讬讬讗 讘专 讗讘讗

And some say the disagreement between Rabbi Eliezer and the Rabbis was different. They said to Rabbi Eliezer: Since in your opinion they are ornaments for him, why will they be eliminated in the messianic era? He said to them: Even in the messianic era they will not be eliminated. And that is in accordance with that which Shmuel stated that the world will remain fundamentally the same, and he disagrees with Rabbi 岣yya bar Abba.

讗诪专 诇讬讛 讗讘讬讬 诇专讘 讚讬诪讬 讜讗诪专讬 诇讛 诇专讘 讗讜讬讗 讜讗诪专讬 诇讛 专讘 讬讜住祝 诇专讘 讚讬诪讬 讜讗诪专讬 诇讛 诇专讘 讗讜讬讗 讜讗诪专讬 诇讛 讗讘讬讬 诇专讘 讬讜住祝 诪讗讬 讟注诪讗 讚专讘讬 讗诇讬注讝专 讚讗诪专 转讻砖讬讟讬谉 讛谉 诇讜 讚讻转讬讘 讞讙讜专 讞专讘讱 注诇 讬专讱 讙讘讜专 讛讜讚讱 讜讛讚专讱

Abaye said to Rav Dimi, and some say it was to Rav Avya, and some say Rav Yosef said to Rav Dimi, and some say it was to Rav Avya, and some say Abaye said to Rav Yosef: What is the reason for the opinion of Rabbi Eliezer who said: These weapons are ornaments for him? As it is written: 鈥淕ird your sword upon your thigh, mighty one, your glory and your splendor鈥 (Psalms 45:4), indicating that a sword is considered an ornament.

讗诪专 诇讬讛 专讘 讻讛谞讗 诇诪专 讘专讬讛 讚专讘 讛讜谞讗 讛讗讬 讘讚讘专讬 转讜专讛 讻转讬讘 讗诪专 诇讬讛 讗讬谉 诪拽专讗 讬讜爪讗 诪讬讚讬 驻砖讜讟讜

The Gemara relates that some time later Rav Kahana said to Mar, son of Rav Huna: Is that really a proof? This verse is written in reference to matters of Torah and should be interpreted as a metaphor. He said to him: Nevertheless, a verse does not depart from its literal meaning, although there may be additional homiletical interpretations.

讗诪专 专讘 讻讛谞讗 讻讚 讛讜讬谞讗 讘专 转诪谞讬 住专讬 砖谞讬谉 讜讛讜讛 讙诪讬专谞讗 诇讬讛 诇讻讜诇讬讛 讛转诇诪讜讚 讜诇讗 讛讜讛 讬讚注谞讗 讚讗讬谉 诪拽专讗 讬讜爪讗 诪讬讚讬 驻砖讜讟讜 注讚 讛砖转讗 诪讗讬 拽讗 诪砖诪注 诇谉 讚诇讬讙诪专 讗讬谞讬砖 讜讛讚专 诇讬住讘专:

Rav Kahana said about this: When I was eighteen years old and had already learned the entire Talmud, and yet I did not know that a verse does not depart from its literal meaning until now. The Gemara asks: What is Rav Kahana teaching us with that statement? The Gemara answers: He comes to teach that a person should first learn and then understand the rationale.

住讬诪谉 讝专讜转:

Zarot is a mnemonic acronym for Elazar [zayin], Reish Lakish [reish], and their students [vav, tav], the amoraim who interpreted the verse in Psalms cited above

讗诪专 专讘讬 讬专诪讬讛 讗诪专 专讘讬 讗诇注讝专 砖谞讬 转诇诪讬讚讬 讞讻诪讬诐 讛诪讞讚讚讬谉 讝讛 诇讝讛 讘讛诇讻讛 讛拽讚讜砖 讘专讜讱 讛讜讗 诪爪诇讬讞 诇讛诐 砖谞讗诪专 讜讛讚专讱 爪诇讞 讗诇 转拽专讬 讜讛讚专讱 讗诇讗 讜讞讚讚讱 讜诇讗 注讜讚 讗诇讗 砖注讜诇讬谉 诇讙讚讜诇讛 砖谞讗诪专 爪诇讞 专讻讘 讬讻讜诇 讗驻讬诇讜 砖诇讗 诇砖诪讛 转诇诪讜讚 诇讜诪专 注诇 讚讘专 讗诪转 讬讻讜诇 讗诐 讛讙讬住 讚注转讜 转诇诪讜讚 诇讜诪专 讜注谞讜讛 爪讚拽 讜讗诐 注讜砖讬谉 讻谉 讝讜讻讬谉 诇转讜专讛 砖谞讬转谞讛 讘讬诪讬谉 砖谞讗诪专 讜转讜专讱 谞讜专讗讜转 讬诪讬谞讱

Rabbi Yirmeya said that Rabbi Elazar said: Two Torah scholars who sharpen one another in halakha; the Holy One, Blessed be He, ensures success for them, as it is written: 鈥淎nd in your majesty [vahadarkha] prosper, ride on, in behalf of truth and meekness and righteousness; and let your right hand teach you tremendous things鈥 (Psalms 45:5). The Sages said:
Do not read 鈥渁nd your majesty [vahadarkha],鈥 rather, by changing some of the vocalization and the letters, read it as and He will sharpen you [ve岣dedkha], and ultimately you will be successful.
Moreover, they who act in that manner will rise to prominence, as it is written: 鈥淧rosper, ride on.鈥
I might have thought even if one engages in the study of Torah not for its own sake; therefore, the verse states: 鈥淥n behalf of truth.鈥
I might have thought that one would be rewarded with prosperity even if he became arrogant; therefore, the verse states: 鈥淢eekness and righteousness.鈥
And if they do so in the proper manner they merit the Torah that was given with the right hand of the Holy One, Blessed be He, as it is written: 鈥淎nd let your right hand teach you tremendous things鈥 (Psalms 45:5).

专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 讝讜讻讬谉 诇讚讘专讬诐 砖谞讗诪专讜 讘讬诪讬谞讛 砖诇 转讜专讛 讚讗诪专 专讘讗 讘专 专讘 砖讬诇讗 讜讗诪专讬 诇讛 讗诪专 专讘 讬讜住祝 讘专 讞诪讗 讗诪专 专讘 砖砖转 诪讗讬 讚讻转讬讘 讗专讱 讬诪讬诐 讘讬诪讬谞讛 讘砖诪讗诇讛 注砖专 讜讻讘讜讚 讗诇讗 讘讬诪讬谞讛 讗专讱 讬诪讬诐 讗讬讻讗 注砖专 讜讻讘讜讚 诇讬讻讗 讗诇讗 诇诪讬讬诪讬谞讬谉 讘讛 讗专讱 讬诪讬诐 讗讬讻讗 讜讻诇 砖讻谉 注讜砖专 讜讻讘讜讚 诇诪砖诪讗讬诇讬诐 讘讛 注讜砖专 讜讻讘讜讚 讗讬讻讗 讗讜专讱 讬诪讬诐 诇讬讻讗

Rav Na岣an bar Yitz岣k said: They are rewarded with the matters stated with regard to the right hand of the Torah. As Rava bar Rav Sheila said and some say Rav Yosef bar 岣ma said that Rav Sheshet said: What is the meaning of that which is written, 鈥淟ength of days is in her right hand and in her left hand are riches and honor鈥 (Proverbs 3:16)? Is that to say, however, that in her right there is length of days, but there are not riches and honor? Rather, it means: Those who relate to it with the skilled right hand, i.e., who study Torah for its own sake and with proper intentions, there is length of days and all the more so riches and honor for them. Whereas, those who relate to it with the unskilled left hand, there are riches and honor; there is not length of days.

讗诪专 专讘讬 讬专诪讬讛 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 砖谞讬 转诇诪讬讚讬 讞讻诪讬诐 讛谞讜讞讬谉 讝讛 诇讝讛 讘讛诇讻讛 讛拽讚讜砖 讘专讜讱 讛讜讗 诪拽砖讬讘 诇讛谉 砖谞讗诪专 讗讝 谞讚讘专讜 讬专讗讬 讛壮 讜讙讜壮 讗讬谉 讚讘讜专 讗诇讗 谞讞转 砖谞讗诪专 讬讚讘专 注诪讬诐 转讞转讬谞讜

Rabbi Yirmeya said that Rabbi Shimon ben Lakish said: Two Torah scholars who are agreeable to each other when engaging in discussions of halakha, the Holy One, Blessed be He, listens to them, as it is stated: 鈥淭hen they that feared the Lord spoke [nidberu] one with another; and the Lord hearkened, and heard, and a book of remembrance was written before Him, for them that feared the Lord, and that thought upon His name鈥 (Malachi 3:16). And the term speech [dibbur] means nothing other than calm, as it is stated: 鈥淗e subdues [yadber] people under us鈥 (Psalms 47:4). He will cause the nations to submit to the Jewish people leading to a period of calm. Here too the term dibbur indicates calm and agreeability.

诪讗讬 讜诇讞讜砖讘讬 砖诪讜 讗诪专 专讘讬 讗诪讬 讗驻讬诇讜 讞讬砖讘 诇注砖讜转 诪爪讜讛 讜谞讗谞住 讜诇讗 注砖讗讛 诪注诇讛 注诇讬讜 讛讻转讜讘 讻讗讬诇讜 注砖讗讛

The Gemara asks: What is the meaning of the phrase in that verse: 鈥淎nd those who thought of His name鈥? Rabbi Ami said: Even if one merely planned to perform a mitzva, and ultimately due to circumstances beyond his control did not perform that mitzva, the verse ascribes him credit as if he performed it.

讗诪专 专讘 讞讬谞谞讗 讘专 讗讬讚讬 讻诇 讛注讜砖讛 诪爪讜讛 讻诪讗诪专讛 讗讬谉 诪讘砖专讬谉 讗讜转讜 讘砖讜专讜转 专注讜转 砖谞讗诪专 砖讜诪专 诪爪讜讛 诇讗 讬讚注 讚讘专 专注

The Gemara continues in praise of those who perform mitzvot: Rav 岣nnana bar Idi said: Anyone who performs a mitzva as it was commanded, others do not apprise him of bad tidings, as it is stated: 鈥淗e who keeps the commandment shall know no evil thing鈥 (Ecclesiastes 8:5).

讗诪专 专讘 讗住讬 讜讗讬转讬诪讗 专讘讬 讞谞讬谞讗 讗驻讬诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 讙讜讝专 讙讝讬专讛 讛讜讗 诪讘讟诇讛 砖谞讗诪专 讘讗砖专 讚讘专 诪诇讱 砖诇讟讜谉 讜诪讬 讬讗诪专 诇讜 诪讛 转注砖讛 讜住诪讬讱 诇讬讛 砖讜诪专 诪爪讜讛 诇讗 讬讚注 讚讘专 专注

Rav Asi, and some say Rabbi 岣nina said: Even if the Holy One, Blessed be He, issued a decree, He may abrogate it, as it is stated: 鈥淔or the word of the King has authority and who may say to Him: What do You do?鈥 (Ecclesiastes 8:4). And, although this indicates that even though the King, God, issued a decree, juxtaposed to it is the verse: 鈥淗e who guards the commandment shall know no evil thing鈥 (Ecclesiastes 8:5). For one who observes mitzvot properly, the decree is abrogated and he will know no evil.

讗诪专 专讘讬 讗讘讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 砖谞讬 转诇诪讬讚讬 讞讻诪讬诐 讛诪拽砖讬讘讬诐 讝讛 诇讝讛 讘讛诇讻讛 讛拽讚讜砖 讘专讜讱 讛讜讗 砖讜诪注 诇拽讜诇谉 砖谞讗诪专 讛讬讜砖讘转 讘讙谞讬诐 讞讘专讬诐 诪拽砖讬讘讬诐 诇拽讜诇讱 讛砖诪讬注谞讬

Rabbi Abba said that Rabbi Shimon ben Lakish said: Two Torah scholars who listen to each other in the discussion of halakha, the Holy One, Blessed be He, hears their voice, as it is stated: 鈥淵ou who dwell in gardens, the companions heed your voice, cause me to hear it鈥 (Song of Songs 8:13).

讜讗诐 讗讬谉 注讜砖讬谉 讻谉 讙讜专诪讬谉 诇砖讻讬谞讛 砖诪住转诇拽转 诪讬砖专讗诇 砖谞讗诪专 讘专讞 讚讜讚讬 讜讚诪讛 讜讙讜壮

And if they do not do so, i.e., they do not listen to each other, they cause the Divine Presence to depart from among Israel, as it is stated in the following verse: 鈥淩un away, my beloved, and be like a gazelle or a young hart upon the mountains of spices鈥 (Song of Songs 8:14).

讗诪专 专讘讬 讗讘讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 砖谞讬 转诇诪讬讚讬 讞讻诪讬诐 讛诪讚讙讬诇讬诐 讝讛 诇讝讛 讘讛诇讻讛 讛拽讚讜砖 讘专讜讱 讛讜讗 讗讜讛讘谉 砖谞讗诪专 讜讚讙诇讜 注诇讬 讗讛讘讛 讗诪专 专讘讗 讜讛讜讗 讚讬讚注讬 爪讜专转讗 讚砖诪注转讗 讜讛讜讗 讚诇讬转 诇讛讜 专讘讛 讘诪转讗 诇诪讬讙诪专 诪讬谞讬讛

Rabbi Abba said that Rabbi Shimon ben Lakish said: Two individual Torah scholars who, while studying together, cause one another to err [madgilim] in halakha [Tosafot], nevertheless, the Holy One, Blessed be He, loves them, as it is stated: 鈥淎nd his banner [vediglo] over me is love鈥 (Song of Songs 2:4). Rava said: And that is only true in a case where they know the foundation of the law, and their error resulted from the lack of more sophisticated knowledge. And that is only true in a case where they do not have a prominent person in the city from whom they could learn without error.

(讗诪专 专讘讬) 讗讘讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讙讚讜诇 讛诪诇讜讛 讬讜转专 诪谉 讛注讜砖讛 爪讚拽讛 讜诪讟讬诇 讘讻讬住 讬讜转专 诪讻讜诇谉

Rabbi Abba said that Rabbi Shimon ben Lakish said: One who loans another money is greater than one who gives him charity. And the one who places money into a common purse, i.e., one who enters into a partnership with a needy person, is the greatest of them all, since in that case the needy person is not embarrassed when receiving the assistance.

(讗诪专 专讘讬) 讗讘讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讗诐 转诇诪讬讚 讞讻诐 谞讜拽诐 讜谞讜讟专 讻谞讞砖 讛讜讗 讞讙专讬讛讜 注诇 诪转谞讬讱 讗诐 注诐 讛讗专抓 讛讜讗 讞住讬讚 讗诇 转讚讜专 讘砖讻讜谞转讜

Rabbi Abba said that Rabbi Shimon ben Lakish said: Even if a Torah scholar is as vengeful and begrudging as a snake, wrap him tightly around your waist, i.e., keep him close, because you will benefit from his Torah. On the other hand, even if an am ha鈥檃retz is righteous, do not dwell in his neighborhood, as his righteousness does not compensate for the fact that he is ignorant.

讗诪专 专讘 讻讛谞讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讜讗诪专讬 诇讛 讗诪专 专讘 讗住讬 讗诪专 (专讬砖 诇拽讬砖) 讜讗诪专讬 诇讛 讗诪专 专讘讬 讗讘讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讻诇 讛诪讙讚诇 讻诇讘 专注 讘转讜讱 讘讬转讜 诪讜谞注 讞住讚 诪转讜讱 讘讬转讜 砖谞讗诪专 诇诪住

Rav Kahana said that Rabbi Shimon ben Lakish said, and some say Rav Asi said that Reish Lakish said, and some say Rabbi Abba said that Rabbi Shimon ben Lakish said: Anyone who raises an evil dog within his home prevents kindness from entering into his home, since poor people will hesitate to enter his house. As it is alluded to in the verse: 鈥淭o him that is afflicted [lamas],

诪专注讛讜 讞住讚 砖讻谉 讘诇砖讜谉 讬讜谞讬转 拽讜专讬谉 诇讻诇讘 诇诪住 专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 讗祝 驻讜专拽 诪诪谞讜 讬专讗转 砖诪讬诐 砖谞讗诪专 讜讬专讗转 砖讚讬 讬注讝讜讘

kindness from his friend and awe of the Almighty will leave鈥 (Job 6:14), since in the Greek language they call a dog lamas. Rav Na岣an bar Yitz岣k said: One who keeps an evil dog in his home even divests himself of fear of Heaven, as it is stated at the end of that verse: 鈥淎nd awe of the Almighty will leave.鈥

讛讛讬讗 讗讬转转讗 讚注讬讬诇讗 诇讛讛讜讗 讘讬转讗 诇诪讬驻讗 谞讘讞 讘讛 讻诇讘讗 讗讬转注拽专 讜诇讚讛 讗诪专 诇讛 诪专讬 讚讘讬转讗 诇讗 转讬讚讞诇讬 讚砖拽讬诇讬 谞讬讘讬讛 讜砖拽讬诇讬谉 讟讜驻专讬讛 讗诪专讛 诇讬讛 砖拽讜诇讗 讟讬讘讜转讬讱 讜砖讚讬讗 讗讞讬讝专讬 讻讘专 谞讚 讜诇讚

The Gemara relates: A certain pregnant woman who entered to use the oven in a certain house to bake, the dog in that house barked at her, and her fetus was displaced. The owner of the house said to her: Do not be afraid because his teeth have been removed and his claws have been removed. She said to him: Take your goodness and throw it on the thorns. Your encouragement is useless as the fetus has already been displaced and will certainly die.

讗诪专 专讘 讛讜谞讗 诪讗讬 讚讻转讬讘 砖诪讞 讘讞讜专 讘讬诇讚讜转讱 讜讬讟讬讘讱 诇讘讱 讘讬诪讬 讘讞讜专讜转讬讱 讜讛诇讱 讘讚专讻讬 诇讘讱 讜讘诪专讗讛 注讬谞讬讱 讜讚注 讻讬 注诇 讻诇 讗诇讛 讬讘讬讗讱 讛讗诇讛讬诐 讘诪砖驻讟 注讚 讻讗谉 讚讘专讬 讬爪专 讛专注 诪讻讗谉 讜讗讬诇讱 讚讘专讬 讬爪专 讟讜讘

On a related note, Rav Huna said: What is the meaning of that which is written: 鈥淩ejoice young man in your youth, and let your heart cheer you in the days of your youth, and walk in the ways of your heart and in the sight of your eyes; but know that for all these things God will bring you to judgment鈥 (Ecclesiastes 11:9)? Until here, 鈥渢he sight of your eyes,鈥 these are the words of the evil inclination; from here on, 鈥渂ut know that, etc.,鈥 these are the words of the good inclination.

专讬砖 诇拽讬砖 讗诪专 注讚 讻讗谉 诇讚讘专讬 转讜专讛 诪讻讗谉 讜讗讬诇讱 诇诪注砖讬诐 讟讜讘讬诐:

Reish Lakish said: Until here, the verse refers to matters of Torah. One is provided the opportunity to study and involve himself in the Torah and rejoice in its innovations; from here on, 鈥渂ut know that, etc.,鈥 it refers to good deeds. One will ultimately stand trial for that which he studied and did not implement.

讘讬专讬转 讟讛讜专讛: 讗诪专 专讘 讬讛讜讚讛 讘讬专讬转 讝讜 讗爪注讚讛

We learned in the mishna that a garter is pure. Rav Yehuda said: Garter; that is a bracelet worn on the arm.

诪转讬讘 专讘 讬讜住祝 讘讬专讬转 讟讛讜专讛 讜讬讜爪讗 讘讛 讘砖讘转 讜讗讬诇讜 讗爪注讚讛 讟诪讗讛 讛讬讗

Rav Yosef raised an objection: It is stated here that a garter is pure and a woman may go out with it on Shabbat, while a bracelet is ritually impure. It is mentioned explicitly in the verse enumerating the spoils of the war with the Midianites: 鈥淎nd we have brought the Lord鈥檚 offering, what every man has gotten, of jewels of gold, armlets, and bracelets, signet rings, earrings, and girdles, to make atonement for our souls before the Lord鈥 (Numbers 31:50). Earlier in that chapter it is written with regard to the spoils: 鈥淧urify yourselves on the third day and on the seventh day both you and your captives鈥 (Numbers 31:19). Apparently, a bracelet can become ritually impure.

讛讻讬 拽讗诪专 讘讬专讬转 转讞转 讗爪注讚讛 注讜诪讚转

Rather, this is what Rav Yehuda is saying: A garter on the leg is in place of a bracelet on the arm. It goes around the leg to hold a stocking in place just as a bracelet goes around the arm. However, unlike a bracelet, a garter cannot become ritually impure because it is not an ornament. It simply holds up the stocking.

讬转讬讘 专讘讬谉 讜专讘 讛讜谞讗 拽诪讬讛 讚专讘 讬专诪讬讛 讜讬转讬讘 专讘 讬专诪讬讛 讜拽讗 诪谞诪谞诐 讜讬转讬讘 专讘讬谉 讜拽讗诪专 讘讬专讬转 讘讗讞转 讻讘诇讬诐 讘砖转讬诐

The Gemara relates: Ravin and Rav Huna were sitting before Rav Yirmeya. And Rav Yirmeya was sitting and dozing as the two students conversed. And Ravin sat and said: The difference between a garter and ankle chains is that a garter is worn on one leg, and ankle chains are worn on two legs.

讗诪专 诇讬讛 专讘 讛讜谞讗 讗诇讜 讜讗诇讜 讘砖转讬诐 讜诪讟讬诇讬谉 砖诇砖诇转 讘讬谞讬讛谉 讜谞注砖讜 讻讘诇讬诐

Rav Huna said to him: These garters and those ankle chains are both worn on two legs. And when she wears garters on both legs they place a chain between them, and they become vessels with the legal status equal to that of ankle chains.

讜砖诇砖诇转 砖讘讜 诪砖讜讬讗 诇讬讛 诪谞讗

And Ravin asked: And does the chain that is connected to it render it a vessel? If a garter without a chain is not considered a vessel, why would the addition of a chain render it a vessel that can become ritually impure?

讜讻讬 转讬诪讗 讻专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讚讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜讞谞谉 诪谞讬讬谉 诇诪砖诪讬注 拽讜诇 讘讻诇讬 诪转讻讜转 砖讛讜讗 讟诪讗 砖谞讗诪专 讻诇 讚讘专 讗砖专 讬讘讗 讘讗砖 讗驻讬诇讜 讚讬讘讜专 讘诪砖诪注

And if you say the reason for this is in accordance with the opinion of Rabbi Shmuel bar Na岣ani, as Rabbi Shmuel bar Na岣ani said that Rabbi Yo岣nan said: From where is it derived that a metal vessel that makes a sound is considered a vessel and can become ritually impure? As it is stated: 鈥淓very thing that passes through the fire, you shall make it pass through the fire, and it shall be clean; nevertheless it shall be purified with the water of sprinkling; and all that does not pass through the fire you shall make to go through water鈥 (Numbers 31:23). And the Sages interpret the verse homiletically: Every thing [davar], even speech [dibbur]; in other words, even an object that makes a sound shall pass through fire to become purified because it is a vessel.

讘砖诇诪讗 讛转诐 拽讗 讘注讜 诇讛 诇拽诇讗 讜拽注讘讬讚 诪注砖讛 讛讻讗 诪讗讬 诪注砖讛 拽注讘讬讚

However, this case is not similar. Granted, there, they require the vessel for the purpose of its sound and it performs an action. However, here, what action does the chain perform? Although it creates a sound, the chain serves no purpose.

讛讻讗 谞诪讬 拽讗 注讘讬讚 诪注砖讛 讚讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 诪砖驻讞讛 讗讞转 讛讬转讛 讘讬专讜砖诇讬诐 砖讛讬讜 驻住讬注讜转讬讛谉 讙住讜转 讜讛讬讜 讘转讜诇讜转讬讛谉 谞讜砖专讜转 注砖讜 诇讛谉 讻讘诇讬诐 讜讛讟讬诇讜 砖诇砖诇转 讘讬谞讬讛谉 砖诇讗 讬讛讬讜 驻住讬注讜转讬讛谉 讙住讜转 讜诇讗 讛讬讜 讘转讜诇讜转讬讛谉 谞讜砖专讜转 讗讬转注专 讘讛讜 专讘讬 讬专诪讬讛 讗诪专 诇讛讜 讬讬砖专 讜讻谉 讗诪专 专讘讬 讬讜讞谞谉

He said to him: Here, too, the chain is performing a purposeful action, as Rabba bar bar 岣na said that Rabbi Yo岣nan said: There was one family in Jerusalem whose daughters鈥 strides were lengthy, and as a result their hymen membranes would fall away. In order to solve this problem they made them ankle chains and they hung a chain between them so that their strides would not be so large and, indeed, their hymen membranes would no longer fall away. Meanwhile, Rabbi Yirmeya awoke from their voices and said to them: Correct, and Rabbi Yo岣nan said likewise.

讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 专讘讬 讬讜讞谞谉 诪谞讬讬谉 诇讗专讬讙 讻诇 砖讛讜讗 砖讛讜讗 讟诪讗 诪爪讬抓

On the topic of ritual impurity, the Gemara relates: When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yo岣nan said: From where is it derived that a woven fabric of any size can become ritually impure? It is derived from the frontplate [tzitz] of the High Priest, which is considered a vessel despite its small size.

讗诪专 诇讬讛 讗讘讬讬 讜爪讬抓 讗专讬讙 讛讜讗 讜讛转谞讬讗 爪讬抓 讻诪讬谉 讟住 砖诇 讝讛讘 讜专讜讞讘 砖转讬 讗爪讘注讜转 讜诪讜拽祝 诪讗讜讝谉 诇讗讜讝谉 讜讻转讜讘 注诇讬讜 讘砖转讬 砖讬讟讬谉 讬讜讚 讛讗 诇诪注诇讛 讜拽讜讚砖 诇诪讚 诇诪讟讛

Abaye said to him: And is the frontplate a woven fabric? Wasn鈥檛 it taught in a baraita: The frontplate is made like a kind of smooth plate of gold, and its width is two fingerbreadths, and it encircles the forehead from ear to ear. And on it is written in two lines: Yod heh, i.e., the Tetragrammaton, above, and kodesh lamed, i.e., sacred to, below. Thus, the words: Sacred to God, were written on the frontplate. In deference to the name of God, it would be written on the top line, and the words: Sacred to, on the line below.

讜讗诪专 专讘讬 讗诇讬注讝专 讘专讘讬 讬讜住讬 讗谞讬 专讗讬转讬讜 讘注讬专 专讜诪讬 讜讻转讜讘 拽讚砖 诇讛壮 讘砖讬讟讛 讗讞转

And Rabbi Eliezer, son of Rabbi Yosei, said: I saw it in the Caesar鈥檚 treasury in the city of Rome and Sacred to God was written on one line. In any case, since the frontplate is a gold plate, how can it serve as a source for ritual impurity in fabrics?

讻讬 住诇讬拽 专讘 讚讬诪讬 诇谞讛专讚注讗 砖诇讞 诇讛讜 讚讘专讬诐 砖讗诪专转讬 诇讻诐 讟注讜转 讛诐 讘讬讚讬 讘专诐 讻讱 讗诪专讜 诪砖讜诐 专讘讬 讬讜讞谞谉 诪谞讬讬谉 诇转讻砖讬讟 讻诇 砖讛讜讗 砖讛讜讗 讟诪讗 诪爪讬抓 讜诪谞讬讬谉 诇讗专讬讙 讻诇 砖讛讜讗 砖讛讜讗 讟诪讗 诪讗讜 讘讙讚

When Rav Dimi ascended to Neharde鈥檃, he sent to the yeshiva students: The statements I said to you with regard to woven fabrics of any size becoming ritually impure regardless of their size, they are my mistake. However, this is what they said in the name of Rabbi Yo岣nan: From where is it derived that an ornament of any size can become ritually impure? It is derived from the frontplate. And from where is it derived that a woven fabric of any size can become ritually impure? It is derived from the verse: 鈥淥r a garment or leather or sack; any vessel with which any work is done must be put into water and it shall be unclean until evening, then it shall be clean鈥 (Leviticus 11:32). From the extraneous phrase, 鈥渙r a garment,鈥 it is derived that any garment, regardless how small, falls into this category.

转谞讜 专讘谞谉 讗专讬讙 讻诇 砖讛讜讗 讟诪讗 讜转讻砖讬讟 讻诇 砖讛讜讗 讟诪讗 讗专讬讙 讜转讻砖讬讟 讻诇 砖讛讜讗 讟诪讗 诪讜住祝 砖拽 注诇 讛讘讙讚 砖讟诪讗 诪砖讜诐 讗专讬讙

Similarly, the Sages taught in a baraita: A woven fabric of any size can become ritually impure, and an ornament of any size can become ritually impure. An object that is half woven fabric and half ornament of any size can become ritually impure. And a sack is added to the category of garment; it too is ritually impure due to woven fabric.

讗诪专 专讘讗 讗专讬讙 讻诇 砖讛讜讗 讟诪讗 诪讗讜 讘讙讚 转讻砖讬讟 讻诇 砖讛讜讗 讟诪讗 诪爪讬抓 讗专讬讙 讜转讻砖讬讟 讻诇 砖讛讜讗 讟诪讗 诪讻诇 讻诇讬 诪注砖讛

Rava said in explanation of the baraita: A woven fabric of any size is ritually impure as derived from the phrase 鈥渙r a garment.鈥 An ornament of any size is ritually impure, as derived from the halakhot of the frontplate. A woven fabric and an ornament of any size is ritually impure, as derived from that which is stated: 鈥淎nd Moses and Elazar the priest took the gold from them, all vessels with which labor is done鈥 (Numbers 31:51). Any object that can be utilized for any action falls into the category of: All vessels with which labor is done.

讗诪专 诇讬讛 讛讛讜讗 诪专讘谞谉 诇专讘讗 讛讛讜讗 讘诪讚讬谉 讻转讬讘

One of the Sages said to Rava: That verse is written with regard to Midian. There it is referring specifically to ritual impurity imparted by a corpse, and how is it possible to derive from that halakhot of ritual impurity in general?

讗诪专 诇讬讛 讙诪专

Rava said to him: He derived by means of a verbal analogy

Masechet Shabbat is sponsored in memory of Elliot Freilich, Eliyahu Daniel ben Bar Tzion David Halevi z"l by a group of women from Kehilath Jeshurun, Manhattan.

  • This month's learning is sponsored by聽the students at the Emerging Scholars of Yeshivat Maharat in聽honor of Rabbanit Michelle and all your work!

Iyar is sponsored by Aviva and Benny Adler in memory of Yosef ben Zvi HaKohen, Dr. Joseph Kahane z"l and Yehuda Aryeh Leib ben Yisachar Dov Barash, Ari Adler z"l.

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Shabbat 63

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Shabbat 63

讘讬讬谉 讞专讚诇讬 讘诪住讘 专讞讘 讗讜 讘诪住讘 拽爪专 讘讞讘专 讟讜讘 讗讜 讘讞讘专 专注 讗诪专 专讘 讞住讚讗 讜讻讜诇谉 诇讝谞讜转

on black wine? Sitting on a wide divan or on a narrow divan? With a good friend or a bad friend? And Rav 岣sda said: And all these allude to promiscuity. These are all euphemisms for different types of women. Well-kneaded bread refers to a woman who is not a virgin; white wine refers to a fair-complexioned woman; a wide divan refers to a fat woman; a good friend refers to a good-looking woman.

讗诪专 专讞讘讛 讗诪专 专讘讬 讬讛讜讚讛 注爪讬 讬专讜砖诇讬诐 砖诇 拽讬谞诪讜谉 讛讬讜 讜讘砖注讛 砖讛讬讜 诪住讬拽讬谉 诪讛谉 专讬讞谉 谞讜讚祝 讘讻诇 讗专抓 讬砖专讗诇 讜诪砖讞专讘讛 讬专讜砖诇讬诐 谞讙谞讝讜 讜诇讗 谞砖转讬讬专 讗诇讗 讻砖注讜专讛 讜诪砖转讻讞 讘讙讝讗讬 讚爪讬诪爪诪讗讬 诪诇讻转讗:

On the topic of Jerusalem, Ra岣va said that Rabbi Yehuda said: The logs of Jerusalem used for fuel were from the cinnamon tree, and when they would ignite them, their fragrance would waft through all of Eretz Yisrael. And since Jerusalem was destroyed, these fragrant logs were buried, and only a sliver the size of a grain of barley remains, and it is located in the treasury of [gazzai] Tzimtzemai the queen.

诪转谞讬壮 诇讗 讬爪讗 讛讗讬砖 诇讗 讘住讬讬祝 讜诇讗 讘拽砖转 讜诇讗 讘转专讬住 讜诇讗 讘讗诇讛 讜诇讗 讘专讜诪讞 讜讗诐 讬爪讗 讞讬讬讘 讞讟讗转

MISHNA: Just as it is prohibited for a woman to carry out certain items unique to a woman into the public domain, the Sages said that a man may neither go out on Shabbat with a sword, nor with a bow, nor with a shield [teris], nor with an alla, nor with a spear. And if he unwittingly went out with one of these weapons to the public domain he is liable to bring a sin-offering.

专讘讬 讗诇讬注讝专 讗讜诪专 转讻砖讬讟讬谉 讛谉 诇讜

Rabbi Eliezer says: These weapons are ornaments for him; just as a man is permitted to go out into the public domain with other ornaments, he is permitted to go out with weapons.

讜讞讻诪讬诐 讗讜诪专讬诐 讗讬谞谉 讗诇讗 诇讙谞讗讬 砖谞讗诪专 讜讻转转讜 讞专讘讜转诐 诇讗转讬诐 讜讞谞讬转讜转讬讛诐 诇诪讝诪专讜转 讜诇讗 讬砖讗 讙讜讬 讗诇 讙讜讬 讞专讘 讜诇讗 讬诇诪讚讜 注讜讚 诪诇讞诪讛

And the Rabbis say: They are nothing other than reprehensible and in the future they will be eliminated, as it is written: 鈥淎nd they shall beat their swords into plowshares and their spears into pruning hooks; nation will not raise sword against nation, neither will they learn war anymore鈥 (Isaiah 2:4).

讘讬专讬转 讟讛讜专讛 讜讬讜爪讗讬谉 讘讛 讘砖讘转

With regard to women鈥檚 ornaments, they added that a garter placed on her leg to hold up stockings is pure and cannot become ritually impure as a utensil, and she may even go out with it on Shabbat.

讻讘诇讬诐 讟诪讗讬诐 讜讗讬谉 讬讜爪讗讬谉 讘讛谉 讘砖讘转:

However, ankle chains, which were also women鈥檚 ornaments, can become ritually impure, and she may not go out with them on Shabbat.

讙诪壮 诪讗讬 讘讗诇讛 拽讜诇驻讗:

GEMARA: The Gemara asks: What is the meaning of the term alla? It means club [kulpa].

专讘讬 讗诇讬注讝专 讗讜诪专 转讻砖讬讟讬谉 讛谉 诇讜: 转谞讬讗 讗诪专讜 诇讜 诇专讘讬 讗诇讬注讝专 讜讻讬 诪讗讞专 讚转讻砖讬讟讬谉 讛谉 诇讜 诪驻谞讬 诪讛 讛谉 讘讟诇讬谉 诇讬诪讜转 讛诪砖讬讞 讗诪专 诇讛谉 诇驻讬 砖讗讬谞谉 爪专讬讻讬谉 砖谞讗诪专 诇讗 讬砖讗 讙讜讬 讗诇 讙讜讬 讞专讘 讜转讛讜讬 诇谞讜讬 讘注诇诪讗 讗诪专 讗讘讬讬 诪讬讚讬 讚讛讜讛 讗砖专讙讗 讘讟讬讛专讗

We learned in the mishna that Rabbi Eliezer says: These weapons are ornaments for him. It was taught in a baraita that elaborates on this subject: The Rabbis said to Rabbi Eliezer: And since, in your opinion, they are ornaments for him, why are they to be eliminated in the messianic era? He said to them: They will not be needed anymore, as it is stated: 鈥淣ation will not raise sword against nation鈥 (Isaiah 2:4). The Gemara asks: And let the weapons be merely for ornamental purposes, even though they will not be needed for war. Abaye said: It is just as in the case of a candle in the afternoon. Since its light is not needed, it serves no ornamental purpose. Weapons, too; when not needed for war, they serve no ornamental purpose either.

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

And this baraita disagrees with the opinion of Shmuel, as Shmuel said: The only difference between this world and the messianic era is subjugation of the exiles to other kingdoms, from which the Jewish people will be released. However, in other respects, the world will remain as it is, as it is written: 鈥淏ecause the poor will not cease from within the land鈥 (Deuteronomy 15:11). Society will not change, and wars will continue to be waged.

诪住讬讬注 诇讬讛 诇专讘讬 讞讬讬讗 讘专 讗讘讗 讚讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讻诇 讛谞讘讬讗讬诐 诇讗 谞转谞讘讗讜 讗诇讗 诇讬诪讜转 讛诪砖讬讞 讗讘诇 诇注讜诇诐 讛讘讗 注讬谉 诇讗 专讗转讛 讗诇讛讬诐 讝讜诇转讱

However, this baraita supports the opinion of Rabbi 岣yya bar Abba who disagrees with Shmuel. As Rabbi 岣yya bar Abba said: All of the prophets only prophesied with regard to the messianic era; however, with regard to the World-to-Come it was stated: 鈥淣o eye sees, God, except You, that which He will do for he that waits for Him鈥 (Isaiah 64:3). What will be in the World-to-Come cannot be depicted even by means of prophecy.

讜讗讬讻讗 讚讗诪专讬 讗诪专讜 诇讜 诇专讘讬 讗诇讬注讝专 讜讻讬 诪讗讞专 讚转讻砖讬讟讬谉 讛谉 诇讜 诪驻谞讬 诪讛 讛谉 讘讟诇讬谉 诇讬诪讜转 讛诪砖讬讞 讗诪专 诇讛谉 讗祝 诇讬诪讜转 讛诪砖讬讞 讗讬谞谉 讘讟诇讬谉 讛讬讬谞讜 讚砖诪讜讗诇 讜驻诇讬讙讗 讚专讘讬 讞讬讬讗 讘专 讗讘讗

And some say the disagreement between Rabbi Eliezer and the Rabbis was different. They said to Rabbi Eliezer: Since in your opinion they are ornaments for him, why will they be eliminated in the messianic era? He said to them: Even in the messianic era they will not be eliminated. And that is in accordance with that which Shmuel stated that the world will remain fundamentally the same, and he disagrees with Rabbi 岣yya bar Abba.

讗诪专 诇讬讛 讗讘讬讬 诇专讘 讚讬诪讬 讜讗诪专讬 诇讛 诇专讘 讗讜讬讗 讜讗诪专讬 诇讛 专讘 讬讜住祝 诇专讘 讚讬诪讬 讜讗诪专讬 诇讛 诇专讘 讗讜讬讗 讜讗诪专讬 诇讛 讗讘讬讬 诇专讘 讬讜住祝 诪讗讬 讟注诪讗 讚专讘讬 讗诇讬注讝专 讚讗诪专 转讻砖讬讟讬谉 讛谉 诇讜 讚讻转讬讘 讞讙讜专 讞专讘讱 注诇 讬专讱 讙讘讜专 讛讜讚讱 讜讛讚专讱

Abaye said to Rav Dimi, and some say it was to Rav Avya, and some say Rav Yosef said to Rav Dimi, and some say it was to Rav Avya, and some say Abaye said to Rav Yosef: What is the reason for the opinion of Rabbi Eliezer who said: These weapons are ornaments for him? As it is written: 鈥淕ird your sword upon your thigh, mighty one, your glory and your splendor鈥 (Psalms 45:4), indicating that a sword is considered an ornament.

讗诪专 诇讬讛 专讘 讻讛谞讗 诇诪专 讘专讬讛 讚专讘 讛讜谞讗 讛讗讬 讘讚讘专讬 转讜专讛 讻转讬讘 讗诪专 诇讬讛 讗讬谉 诪拽专讗 讬讜爪讗 诪讬讚讬 驻砖讜讟讜

The Gemara relates that some time later Rav Kahana said to Mar, son of Rav Huna: Is that really a proof? This verse is written in reference to matters of Torah and should be interpreted as a metaphor. He said to him: Nevertheless, a verse does not depart from its literal meaning, although there may be additional homiletical interpretations.

讗诪专 专讘 讻讛谞讗 讻讚 讛讜讬谞讗 讘专 转诪谞讬 住专讬 砖谞讬谉 讜讛讜讛 讙诪讬专谞讗 诇讬讛 诇讻讜诇讬讛 讛转诇诪讜讚 讜诇讗 讛讜讛 讬讚注谞讗 讚讗讬谉 诪拽专讗 讬讜爪讗 诪讬讚讬 驻砖讜讟讜 注讚 讛砖转讗 诪讗讬 拽讗 诪砖诪注 诇谉 讚诇讬讙诪专 讗讬谞讬砖 讜讛讚专 诇讬住讘专:

Rav Kahana said about this: When I was eighteen years old and had already learned the entire Talmud, and yet I did not know that a verse does not depart from its literal meaning until now. The Gemara asks: What is Rav Kahana teaching us with that statement? The Gemara answers: He comes to teach that a person should first learn and then understand the rationale.

住讬诪谉 讝专讜转:

Zarot is a mnemonic acronym for Elazar [zayin], Reish Lakish [reish], and their students [vav, tav], the amoraim who interpreted the verse in Psalms cited above

讗诪专 专讘讬 讬专诪讬讛 讗诪专 专讘讬 讗诇注讝专 砖谞讬 转诇诪讬讚讬 讞讻诪讬诐 讛诪讞讚讚讬谉 讝讛 诇讝讛 讘讛诇讻讛 讛拽讚讜砖 讘专讜讱 讛讜讗 诪爪诇讬讞 诇讛诐 砖谞讗诪专 讜讛讚专讱 爪诇讞 讗诇 转拽专讬 讜讛讚专讱 讗诇讗 讜讞讚讚讱 讜诇讗 注讜讚 讗诇讗 砖注讜诇讬谉 诇讙讚讜诇讛 砖谞讗诪专 爪诇讞 专讻讘 讬讻讜诇 讗驻讬诇讜 砖诇讗 诇砖诪讛 转诇诪讜讚 诇讜诪专 注诇 讚讘专 讗诪转 讬讻讜诇 讗诐 讛讙讬住 讚注转讜 转诇诪讜讚 诇讜诪专 讜注谞讜讛 爪讚拽 讜讗诐 注讜砖讬谉 讻谉 讝讜讻讬谉 诇转讜专讛 砖谞讬转谞讛 讘讬诪讬谉 砖谞讗诪专 讜转讜专讱 谞讜专讗讜转 讬诪讬谞讱

Rabbi Yirmeya said that Rabbi Elazar said: Two Torah scholars who sharpen one another in halakha; the Holy One, Blessed be He, ensures success for them, as it is written: 鈥淎nd in your majesty [vahadarkha] prosper, ride on, in behalf of truth and meekness and righteousness; and let your right hand teach you tremendous things鈥 (Psalms 45:5). The Sages said:
Do not read 鈥渁nd your majesty [vahadarkha],鈥 rather, by changing some of the vocalization and the letters, read it as and He will sharpen you [ve岣dedkha], and ultimately you will be successful.
Moreover, they who act in that manner will rise to prominence, as it is written: 鈥淧rosper, ride on.鈥
I might have thought even if one engages in the study of Torah not for its own sake; therefore, the verse states: 鈥淥n behalf of truth.鈥
I might have thought that one would be rewarded with prosperity even if he became arrogant; therefore, the verse states: 鈥淢eekness and righteousness.鈥
And if they do so in the proper manner they merit the Torah that was given with the right hand of the Holy One, Blessed be He, as it is written: 鈥淎nd let your right hand teach you tremendous things鈥 (Psalms 45:5).

专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 讝讜讻讬谉 诇讚讘专讬诐 砖谞讗诪专讜 讘讬诪讬谞讛 砖诇 转讜专讛 讚讗诪专 专讘讗 讘专 专讘 砖讬诇讗 讜讗诪专讬 诇讛 讗诪专 专讘 讬讜住祝 讘专 讞诪讗 讗诪专 专讘 砖砖转 诪讗讬 讚讻转讬讘 讗专讱 讬诪讬诐 讘讬诪讬谞讛 讘砖诪讗诇讛 注砖专 讜讻讘讜讚 讗诇讗 讘讬诪讬谞讛 讗专讱 讬诪讬诐 讗讬讻讗 注砖专 讜讻讘讜讚 诇讬讻讗 讗诇讗 诇诪讬讬诪讬谞讬谉 讘讛 讗专讱 讬诪讬诐 讗讬讻讗 讜讻诇 砖讻谉 注讜砖专 讜讻讘讜讚 诇诪砖诪讗讬诇讬诐 讘讛 注讜砖专 讜讻讘讜讚 讗讬讻讗 讗讜专讱 讬诪讬诐 诇讬讻讗

Rav Na岣an bar Yitz岣k said: They are rewarded with the matters stated with regard to the right hand of the Torah. As Rava bar Rav Sheila said and some say Rav Yosef bar 岣ma said that Rav Sheshet said: What is the meaning of that which is written, 鈥淟ength of days is in her right hand and in her left hand are riches and honor鈥 (Proverbs 3:16)? Is that to say, however, that in her right there is length of days, but there are not riches and honor? Rather, it means: Those who relate to it with the skilled right hand, i.e., who study Torah for its own sake and with proper intentions, there is length of days and all the more so riches and honor for them. Whereas, those who relate to it with the unskilled left hand, there are riches and honor; there is not length of days.

讗诪专 专讘讬 讬专诪讬讛 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 砖谞讬 转诇诪讬讚讬 讞讻诪讬诐 讛谞讜讞讬谉 讝讛 诇讝讛 讘讛诇讻讛 讛拽讚讜砖 讘专讜讱 讛讜讗 诪拽砖讬讘 诇讛谉 砖谞讗诪专 讗讝 谞讚讘专讜 讬专讗讬 讛壮 讜讙讜壮 讗讬谉 讚讘讜专 讗诇讗 谞讞转 砖谞讗诪专 讬讚讘专 注诪讬诐 转讞转讬谞讜

Rabbi Yirmeya said that Rabbi Shimon ben Lakish said: Two Torah scholars who are agreeable to each other when engaging in discussions of halakha, the Holy One, Blessed be He, listens to them, as it is stated: 鈥淭hen they that feared the Lord spoke [nidberu] one with another; and the Lord hearkened, and heard, and a book of remembrance was written before Him, for them that feared the Lord, and that thought upon His name鈥 (Malachi 3:16). And the term speech [dibbur] means nothing other than calm, as it is stated: 鈥淗e subdues [yadber] people under us鈥 (Psalms 47:4). He will cause the nations to submit to the Jewish people leading to a period of calm. Here too the term dibbur indicates calm and agreeability.

诪讗讬 讜诇讞讜砖讘讬 砖诪讜 讗诪专 专讘讬 讗诪讬 讗驻讬诇讜 讞讬砖讘 诇注砖讜转 诪爪讜讛 讜谞讗谞住 讜诇讗 注砖讗讛 诪注诇讛 注诇讬讜 讛讻转讜讘 讻讗讬诇讜 注砖讗讛

The Gemara asks: What is the meaning of the phrase in that verse: 鈥淎nd those who thought of His name鈥? Rabbi Ami said: Even if one merely planned to perform a mitzva, and ultimately due to circumstances beyond his control did not perform that mitzva, the verse ascribes him credit as if he performed it.

讗诪专 专讘 讞讬谞谞讗 讘专 讗讬讚讬 讻诇 讛注讜砖讛 诪爪讜讛 讻诪讗诪专讛 讗讬谉 诪讘砖专讬谉 讗讜转讜 讘砖讜专讜转 专注讜转 砖谞讗诪专 砖讜诪专 诪爪讜讛 诇讗 讬讚注 讚讘专 专注

The Gemara continues in praise of those who perform mitzvot: Rav 岣nnana bar Idi said: Anyone who performs a mitzva as it was commanded, others do not apprise him of bad tidings, as it is stated: 鈥淗e who keeps the commandment shall know no evil thing鈥 (Ecclesiastes 8:5).

讗诪专 专讘 讗住讬 讜讗讬转讬诪讗 专讘讬 讞谞讬谞讗 讗驻讬诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 讙讜讝专 讙讝讬专讛 讛讜讗 诪讘讟诇讛 砖谞讗诪专 讘讗砖专 讚讘专 诪诇讱 砖诇讟讜谉 讜诪讬 讬讗诪专 诇讜 诪讛 转注砖讛 讜住诪讬讱 诇讬讛 砖讜诪专 诪爪讜讛 诇讗 讬讚注 讚讘专 专注

Rav Asi, and some say Rabbi 岣nina said: Even if the Holy One, Blessed be He, issued a decree, He may abrogate it, as it is stated: 鈥淔or the word of the King has authority and who may say to Him: What do You do?鈥 (Ecclesiastes 8:4). And, although this indicates that even though the King, God, issued a decree, juxtaposed to it is the verse: 鈥淗e who guards the commandment shall know no evil thing鈥 (Ecclesiastes 8:5). For one who observes mitzvot properly, the decree is abrogated and he will know no evil.

讗诪专 专讘讬 讗讘讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 砖谞讬 转诇诪讬讚讬 讞讻诪讬诐 讛诪拽砖讬讘讬诐 讝讛 诇讝讛 讘讛诇讻讛 讛拽讚讜砖 讘专讜讱 讛讜讗 砖讜诪注 诇拽讜诇谉 砖谞讗诪专 讛讬讜砖讘转 讘讙谞讬诐 讞讘专讬诐 诪拽砖讬讘讬诐 诇拽讜诇讱 讛砖诪讬注谞讬

Rabbi Abba said that Rabbi Shimon ben Lakish said: Two Torah scholars who listen to each other in the discussion of halakha, the Holy One, Blessed be He, hears their voice, as it is stated: 鈥淵ou who dwell in gardens, the companions heed your voice, cause me to hear it鈥 (Song of Songs 8:13).

讜讗诐 讗讬谉 注讜砖讬谉 讻谉 讙讜专诪讬谉 诇砖讻讬谞讛 砖诪住转诇拽转 诪讬砖专讗诇 砖谞讗诪专 讘专讞 讚讜讚讬 讜讚诪讛 讜讙讜壮

And if they do not do so, i.e., they do not listen to each other, they cause the Divine Presence to depart from among Israel, as it is stated in the following verse: 鈥淩un away, my beloved, and be like a gazelle or a young hart upon the mountains of spices鈥 (Song of Songs 8:14).

讗诪专 专讘讬 讗讘讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 砖谞讬 转诇诪讬讚讬 讞讻诪讬诐 讛诪讚讙讬诇讬诐 讝讛 诇讝讛 讘讛诇讻讛 讛拽讚讜砖 讘专讜讱 讛讜讗 讗讜讛讘谉 砖谞讗诪专 讜讚讙诇讜 注诇讬 讗讛讘讛 讗诪专 专讘讗 讜讛讜讗 讚讬讚注讬 爪讜专转讗 讚砖诪注转讗 讜讛讜讗 讚诇讬转 诇讛讜 专讘讛 讘诪转讗 诇诪讬讙诪专 诪讬谞讬讛

Rabbi Abba said that Rabbi Shimon ben Lakish said: Two individual Torah scholars who, while studying together, cause one another to err [madgilim] in halakha [Tosafot], nevertheless, the Holy One, Blessed be He, loves them, as it is stated: 鈥淎nd his banner [vediglo] over me is love鈥 (Song of Songs 2:4). Rava said: And that is only true in a case where they know the foundation of the law, and their error resulted from the lack of more sophisticated knowledge. And that is only true in a case where they do not have a prominent person in the city from whom they could learn without error.

(讗诪专 专讘讬) 讗讘讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讙讚讜诇 讛诪诇讜讛 讬讜转专 诪谉 讛注讜砖讛 爪讚拽讛 讜诪讟讬诇 讘讻讬住 讬讜转专 诪讻讜诇谉

Rabbi Abba said that Rabbi Shimon ben Lakish said: One who loans another money is greater than one who gives him charity. And the one who places money into a common purse, i.e., one who enters into a partnership with a needy person, is the greatest of them all, since in that case the needy person is not embarrassed when receiving the assistance.

(讗诪专 专讘讬) 讗讘讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讗诐 转诇诪讬讚 讞讻诐 谞讜拽诐 讜谞讜讟专 讻谞讞砖 讛讜讗 讞讙专讬讛讜 注诇 诪转谞讬讱 讗诐 注诐 讛讗专抓 讛讜讗 讞住讬讚 讗诇 转讚讜专 讘砖讻讜谞转讜

Rabbi Abba said that Rabbi Shimon ben Lakish said: Even if a Torah scholar is as vengeful and begrudging as a snake, wrap him tightly around your waist, i.e., keep him close, because you will benefit from his Torah. On the other hand, even if an am ha鈥檃retz is righteous, do not dwell in his neighborhood, as his righteousness does not compensate for the fact that he is ignorant.

讗诪专 专讘 讻讛谞讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讜讗诪专讬 诇讛 讗诪专 专讘 讗住讬 讗诪专 (专讬砖 诇拽讬砖) 讜讗诪专讬 诇讛 讗诪专 专讘讬 讗讘讗 讗诪专 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讻诇 讛诪讙讚诇 讻诇讘 专注 讘转讜讱 讘讬转讜 诪讜谞注 讞住讚 诪转讜讱 讘讬转讜 砖谞讗诪专 诇诪住

Rav Kahana said that Rabbi Shimon ben Lakish said, and some say Rav Asi said that Reish Lakish said, and some say Rabbi Abba said that Rabbi Shimon ben Lakish said: Anyone who raises an evil dog within his home prevents kindness from entering into his home, since poor people will hesitate to enter his house. As it is alluded to in the verse: 鈥淭o him that is afflicted [lamas],

诪专注讛讜 讞住讚 砖讻谉 讘诇砖讜谉 讬讜谞讬转 拽讜专讬谉 诇讻诇讘 诇诪住 专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 讗祝 驻讜专拽 诪诪谞讜 讬专讗转 砖诪讬诐 砖谞讗诪专 讜讬专讗转 砖讚讬 讬注讝讜讘

kindness from his friend and awe of the Almighty will leave鈥 (Job 6:14), since in the Greek language they call a dog lamas. Rav Na岣an bar Yitz岣k said: One who keeps an evil dog in his home even divests himself of fear of Heaven, as it is stated at the end of that verse: 鈥淎nd awe of the Almighty will leave.鈥

讛讛讬讗 讗讬转转讗 讚注讬讬诇讗 诇讛讛讜讗 讘讬转讗 诇诪讬驻讗 谞讘讞 讘讛 讻诇讘讗 讗讬转注拽专 讜诇讚讛 讗诪专 诇讛 诪专讬 讚讘讬转讗 诇讗 转讬讚讞诇讬 讚砖拽讬诇讬 谞讬讘讬讛 讜砖拽讬诇讬谉 讟讜驻专讬讛 讗诪专讛 诇讬讛 砖拽讜诇讗 讟讬讘讜转讬讱 讜砖讚讬讗 讗讞讬讝专讬 讻讘专 谞讚 讜诇讚

The Gemara relates: A certain pregnant woman who entered to use the oven in a certain house to bake, the dog in that house barked at her, and her fetus was displaced. The owner of the house said to her: Do not be afraid because his teeth have been removed and his claws have been removed. She said to him: Take your goodness and throw it on the thorns. Your encouragement is useless as the fetus has already been displaced and will certainly die.

讗诪专 专讘 讛讜谞讗 诪讗讬 讚讻转讬讘 砖诪讞 讘讞讜专 讘讬诇讚讜转讱 讜讬讟讬讘讱 诇讘讱 讘讬诪讬 讘讞讜专讜转讬讱 讜讛诇讱 讘讚专讻讬 诇讘讱 讜讘诪专讗讛 注讬谞讬讱 讜讚注 讻讬 注诇 讻诇 讗诇讛 讬讘讬讗讱 讛讗诇讛讬诐 讘诪砖驻讟 注讚 讻讗谉 讚讘专讬 讬爪专 讛专注 诪讻讗谉 讜讗讬诇讱 讚讘专讬 讬爪专 讟讜讘

On a related note, Rav Huna said: What is the meaning of that which is written: 鈥淩ejoice young man in your youth, and let your heart cheer you in the days of your youth, and walk in the ways of your heart and in the sight of your eyes; but know that for all these things God will bring you to judgment鈥 (Ecclesiastes 11:9)? Until here, 鈥渢he sight of your eyes,鈥 these are the words of the evil inclination; from here on, 鈥渂ut know that, etc.,鈥 these are the words of the good inclination.

专讬砖 诇拽讬砖 讗诪专 注讚 讻讗谉 诇讚讘专讬 转讜专讛 诪讻讗谉 讜讗讬诇讱 诇诪注砖讬诐 讟讜讘讬诐:

Reish Lakish said: Until here, the verse refers to matters of Torah. One is provided the opportunity to study and involve himself in the Torah and rejoice in its innovations; from here on, 鈥渂ut know that, etc.,鈥 it refers to good deeds. One will ultimately stand trial for that which he studied and did not implement.

讘讬专讬转 讟讛讜专讛: 讗诪专 专讘 讬讛讜讚讛 讘讬专讬转 讝讜 讗爪注讚讛

We learned in the mishna that a garter is pure. Rav Yehuda said: Garter; that is a bracelet worn on the arm.

诪转讬讘 专讘 讬讜住祝 讘讬专讬转 讟讛讜专讛 讜讬讜爪讗 讘讛 讘砖讘转 讜讗讬诇讜 讗爪注讚讛 讟诪讗讛 讛讬讗

Rav Yosef raised an objection: It is stated here that a garter is pure and a woman may go out with it on Shabbat, while a bracelet is ritually impure. It is mentioned explicitly in the verse enumerating the spoils of the war with the Midianites: 鈥淎nd we have brought the Lord鈥檚 offering, what every man has gotten, of jewels of gold, armlets, and bracelets, signet rings, earrings, and girdles, to make atonement for our souls before the Lord鈥 (Numbers 31:50). Earlier in that chapter it is written with regard to the spoils: 鈥淧urify yourselves on the third day and on the seventh day both you and your captives鈥 (Numbers 31:19). Apparently, a bracelet can become ritually impure.

讛讻讬 拽讗诪专 讘讬专讬转 转讞转 讗爪注讚讛 注讜诪讚转

Rather, this is what Rav Yehuda is saying: A garter on the leg is in place of a bracelet on the arm. It goes around the leg to hold a stocking in place just as a bracelet goes around the arm. However, unlike a bracelet, a garter cannot become ritually impure because it is not an ornament. It simply holds up the stocking.

讬转讬讘 专讘讬谉 讜专讘 讛讜谞讗 拽诪讬讛 讚专讘 讬专诪讬讛 讜讬转讬讘 专讘 讬专诪讬讛 讜拽讗 诪谞诪谞诐 讜讬转讬讘 专讘讬谉 讜拽讗诪专 讘讬专讬转 讘讗讞转 讻讘诇讬诐 讘砖转讬诐

The Gemara relates: Ravin and Rav Huna were sitting before Rav Yirmeya. And Rav Yirmeya was sitting and dozing as the two students conversed. And Ravin sat and said: The difference between a garter and ankle chains is that a garter is worn on one leg, and ankle chains are worn on two legs.

讗诪专 诇讬讛 专讘 讛讜谞讗 讗诇讜 讜讗诇讜 讘砖转讬诐 讜诪讟讬诇讬谉 砖诇砖诇转 讘讬谞讬讛谉 讜谞注砖讜 讻讘诇讬诐

Rav Huna said to him: These garters and those ankle chains are both worn on two legs. And when she wears garters on both legs they place a chain between them, and they become vessels with the legal status equal to that of ankle chains.

讜砖诇砖诇转 砖讘讜 诪砖讜讬讗 诇讬讛 诪谞讗

And Ravin asked: And does the chain that is connected to it render it a vessel? If a garter without a chain is not considered a vessel, why would the addition of a chain render it a vessel that can become ritually impure?

讜讻讬 转讬诪讗 讻专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讚讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜讞谞谉 诪谞讬讬谉 诇诪砖诪讬注 拽讜诇 讘讻诇讬 诪转讻讜转 砖讛讜讗 讟诪讗 砖谞讗诪专 讻诇 讚讘专 讗砖专 讬讘讗 讘讗砖 讗驻讬诇讜 讚讬讘讜专 讘诪砖诪注

And if you say the reason for this is in accordance with the opinion of Rabbi Shmuel bar Na岣ani, as Rabbi Shmuel bar Na岣ani said that Rabbi Yo岣nan said: From where is it derived that a metal vessel that makes a sound is considered a vessel and can become ritually impure? As it is stated: 鈥淓very thing that passes through the fire, you shall make it pass through the fire, and it shall be clean; nevertheless it shall be purified with the water of sprinkling; and all that does not pass through the fire you shall make to go through water鈥 (Numbers 31:23). And the Sages interpret the verse homiletically: Every thing [davar], even speech [dibbur]; in other words, even an object that makes a sound shall pass through fire to become purified because it is a vessel.

讘砖诇诪讗 讛转诐 拽讗 讘注讜 诇讛 诇拽诇讗 讜拽注讘讬讚 诪注砖讛 讛讻讗 诪讗讬 诪注砖讛 拽注讘讬讚

However, this case is not similar. Granted, there, they require the vessel for the purpose of its sound and it performs an action. However, here, what action does the chain perform? Although it creates a sound, the chain serves no purpose.

讛讻讗 谞诪讬 拽讗 注讘讬讚 诪注砖讛 讚讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 诪砖驻讞讛 讗讞转 讛讬转讛 讘讬专讜砖诇讬诐 砖讛讬讜 驻住讬注讜转讬讛谉 讙住讜转 讜讛讬讜 讘转讜诇讜转讬讛谉 谞讜砖专讜转 注砖讜 诇讛谉 讻讘诇讬诐 讜讛讟讬诇讜 砖诇砖诇转 讘讬谞讬讛谉 砖诇讗 讬讛讬讜 驻住讬注讜转讬讛谉 讙住讜转 讜诇讗 讛讬讜 讘转讜诇讜转讬讛谉 谞讜砖专讜转 讗讬转注专 讘讛讜 专讘讬 讬专诪讬讛 讗诪专 诇讛讜 讬讬砖专 讜讻谉 讗诪专 专讘讬 讬讜讞谞谉

He said to him: Here, too, the chain is performing a purposeful action, as Rabba bar bar 岣na said that Rabbi Yo岣nan said: There was one family in Jerusalem whose daughters鈥 strides were lengthy, and as a result their hymen membranes would fall away. In order to solve this problem they made them ankle chains and they hung a chain between them so that their strides would not be so large and, indeed, their hymen membranes would no longer fall away. Meanwhile, Rabbi Yirmeya awoke from their voices and said to them: Correct, and Rabbi Yo岣nan said likewise.

讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 专讘讬 讬讜讞谞谉 诪谞讬讬谉 诇讗专讬讙 讻诇 砖讛讜讗 砖讛讜讗 讟诪讗 诪爪讬抓

On the topic of ritual impurity, the Gemara relates: When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yo岣nan said: From where is it derived that a woven fabric of any size can become ritually impure? It is derived from the frontplate [tzitz] of the High Priest, which is considered a vessel despite its small size.

讗诪专 诇讬讛 讗讘讬讬 讜爪讬抓 讗专讬讙 讛讜讗 讜讛转谞讬讗 爪讬抓 讻诪讬谉 讟住 砖诇 讝讛讘 讜专讜讞讘 砖转讬 讗爪讘注讜转 讜诪讜拽祝 诪讗讜讝谉 诇讗讜讝谉 讜讻转讜讘 注诇讬讜 讘砖转讬 砖讬讟讬谉 讬讜讚 讛讗 诇诪注诇讛 讜拽讜讚砖 诇诪讚 诇诪讟讛

Abaye said to him: And is the frontplate a woven fabric? Wasn鈥檛 it taught in a baraita: The frontplate is made like a kind of smooth plate of gold, and its width is two fingerbreadths, and it encircles the forehead from ear to ear. And on it is written in two lines: Yod heh, i.e., the Tetragrammaton, above, and kodesh lamed, i.e., sacred to, below. Thus, the words: Sacred to God, were written on the frontplate. In deference to the name of God, it would be written on the top line, and the words: Sacred to, on the line below.

讜讗诪专 专讘讬 讗诇讬注讝专 讘专讘讬 讬讜住讬 讗谞讬 专讗讬转讬讜 讘注讬专 专讜诪讬 讜讻转讜讘 拽讚砖 诇讛壮 讘砖讬讟讛 讗讞转

And Rabbi Eliezer, son of Rabbi Yosei, said: I saw it in the Caesar鈥檚 treasury in the city of Rome and Sacred to God was written on one line. In any case, since the frontplate is a gold plate, how can it serve as a source for ritual impurity in fabrics?

讻讬 住诇讬拽 专讘 讚讬诪讬 诇谞讛专讚注讗 砖诇讞 诇讛讜 讚讘专讬诐 砖讗诪专转讬 诇讻诐 讟注讜转 讛诐 讘讬讚讬 讘专诐 讻讱 讗诪专讜 诪砖讜诐 专讘讬 讬讜讞谞谉 诪谞讬讬谉 诇转讻砖讬讟 讻诇 砖讛讜讗 砖讛讜讗 讟诪讗 诪爪讬抓 讜诪谞讬讬谉 诇讗专讬讙 讻诇 砖讛讜讗 砖讛讜讗 讟诪讗 诪讗讜 讘讙讚

When Rav Dimi ascended to Neharde鈥檃, he sent to the yeshiva students: The statements I said to you with regard to woven fabrics of any size becoming ritually impure regardless of their size, they are my mistake. However, this is what they said in the name of Rabbi Yo岣nan: From where is it derived that an ornament of any size can become ritually impure? It is derived from the frontplate. And from where is it derived that a woven fabric of any size can become ritually impure? It is derived from the verse: 鈥淥r a garment or leather or sack; any vessel with which any work is done must be put into water and it shall be unclean until evening, then it shall be clean鈥 (Leviticus 11:32). From the extraneous phrase, 鈥渙r a garment,鈥 it is derived that any garment, regardless how small, falls into this category.

转谞讜 专讘谞谉 讗专讬讙 讻诇 砖讛讜讗 讟诪讗 讜转讻砖讬讟 讻诇 砖讛讜讗 讟诪讗 讗专讬讙 讜转讻砖讬讟 讻诇 砖讛讜讗 讟诪讗 诪讜住祝 砖拽 注诇 讛讘讙讚 砖讟诪讗 诪砖讜诐 讗专讬讙

Similarly, the Sages taught in a baraita: A woven fabric of any size can become ritually impure, and an ornament of any size can become ritually impure. An object that is half woven fabric and half ornament of any size can become ritually impure. And a sack is added to the category of garment; it too is ritually impure due to woven fabric.

讗诪专 专讘讗 讗专讬讙 讻诇 砖讛讜讗 讟诪讗 诪讗讜 讘讙讚 转讻砖讬讟 讻诇 砖讛讜讗 讟诪讗 诪爪讬抓 讗专讬讙 讜转讻砖讬讟 讻诇 砖讛讜讗 讟诪讗 诪讻诇 讻诇讬 诪注砖讛

Rava said in explanation of the baraita: A woven fabric of any size is ritually impure as derived from the phrase 鈥渙r a garment.鈥 An ornament of any size is ritually impure, as derived from the halakhot of the frontplate. A woven fabric and an ornament of any size is ritually impure, as derived from that which is stated: 鈥淎nd Moses and Elazar the priest took the gold from them, all vessels with which labor is done鈥 (Numbers 31:51). Any object that can be utilized for any action falls into the category of: All vessels with which labor is done.

讗诪专 诇讬讛 讛讛讜讗 诪专讘谞谉 诇专讘讗 讛讛讜讗 讘诪讚讬谉 讻转讬讘

One of the Sages said to Rava: That verse is written with regard to Midian. There it is referring specifically to ritual impurity imparted by a corpse, and how is it possible to derive from that halakhot of ritual impurity in general?

讗诪专 诇讬讛 讙诪专

Rava said to him: He derived by means of a verbal analogy

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