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Today's Daf Yomi

May 22, 2020 | 讻状讞 讘讗讬讬专 转砖状驻

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

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.

  • This month's learning聽is sponsored by Leah Goldford in loving memory of聽her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat聽Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.

Shabbat 77

Today’s daf is sponsored by Danielle Barta in honor of her mother – “she inspired me to start learning Daf Yomi with Hadran and insipires me to always be the best me!聽

What is the ratio of water to wine used to make wine? How does this effect the requisite amount required for carrying out wine? What is the requisite amount of congealed wne that one would be responsible for carrying? Since the mishna used the words “gemia” the gemara wants to know if it was written with an ayin or an aleph. The gemara then asks that same question regarding a number of other words.聽 The gemara asks questions regarding the requisite amounts mentioned in the mishna and are left without answers (teiku). Nothing is creating in this world without a purpose. Several creatures are listed and their purpose is explained. There are small creatures that can scare larger creatures. Rabbi Zeira finds Rav Yehuda in a good mood one day and asks him all sorts of questions regarding things in nature and why they were created in that way. He also asked him the etymology of a number of words in Aramaic. The mishna says the amount of oil to put on a small limb – a small limb of a small person or of a grown person?

转谞讬谞讗 讛诪讜爪讬讗 讬讬谉 讻讚讬 诪讝讬讙转 讻讜住 讜转谞讬 注诇讛 讻讚讬 诪讝讬讙转 讻讜住 讬驻讛 讜拽转谞讬 住讬驻讗 讜砖讗专 讻诇 讛诪砖拽讬谉 讘专讘讬注讬转 讜专讘讗 诇讟注诪讬讛 讚讗诪专 专讘讗 讻诇 讞诪专讗 讚诇讗 讚专讬 注诇 讞讚 转诇转 诪讬讗 诇讗讜 讞诪专讗 讛讜讗


learned that in the mishna: One who carries out undiluted wine is only liable if he carries out a measure equivalent to the wine typically diluted for a cup. And it was taught with regard to the mishna: A measure equivalent to the wine diluted for a significant cup of wine. And it was taught in the latter clause of the mishna: And the measure that determines liability for carrying out all other liquids is a quarter of a log. Since a quarter of a log is the significant measure for liquids, that is also the significant measure for diluted wine. And Rava is consistent with his line of reasoning, as Rava said: Any wine that does not hold one part wine diluted by three parts water is not wine. Wine must be sufficiently potent to be capable of being diluted with water three times its measure.


讗诪专 讗讘讬讬 砖转讬 转砖讜讘讜转 讘讚讘专 讞讚讗 讚转谞谉 讜讛诪讝讜讙 砖谞讬 讞诇拽讬 诪讬诐 讜讗讞讚 讬讬谉 诪谉 讛讬讬谉 讛砖讬专讜谞讬 讜注讜讚 诪讬诐 讘讻讚 讜诪爪讟专驻讬谉


Abaye said: There are two possible responses with regard to this matter. One, as we learned in a mishna: Diluted wine, which is used to determine the exact color of red, is two parts water and one part wine from the wine of the Sharon. Apparently, wine constitutes one-third and not one-quarter of the diluted cup. And furthermore: Rava鈥檚 opinion is that the measure that determines liability for carrying out wine is a measure that, when diluted, would equal a quarter of a log, i.e., a quarter of a quarter of a log of undiluted wine. Is it possible that the water is in the jug and yet joins together with the wine? The wine that he is carrying out is less than the required measure and is not fit for drinking.


讗诪专 诇讬讛 专讘讗 讛讗 讚拽讗诪专转 砖谞讬 讞诇拽讬 诪讬诐 讜讗讞讚 讬讬谉 诪谉 讛讬讬谉 讛砖讬专讜谞讬 讬讬谉 讛砖讬专讜谞讬 诇讞讜讚 讚专驻讬 讗讬 谞诪讬 讛转诐 诪砖讜诐 讞讝讜转讗 讗讘诇 诇讟注诪讗 讘注讬 讟驻讬 讜讚拽讗诪专转 诪讬诐 诪讻讚 讜诪爪讟专驻讬谉 诇注谞讬谉 砖讘转 诪讬讚讬 讚讞砖讬讘 讘注讬谞谉 讜讛讗 谞诪讬 讛讗 讞砖讬讘


Rava said to him: That which you said that the dilution ratio that determines the color red is two parts water and one part wine, from the wine of the Sharon, is no proof. Wine of the Sharon is unique in that it is weak, and therefore two parts of water are sufficient to dilute it. Alternatively, there the dilution ratio mentioned is for determining the appearance of the color red; however, for the purpose of taste, more water is necessary. And that which you said: Is it possible that the water is in the jug and yet joins together with the wine? With regard to the liability of carrying out on Shabbat, we require an object that is significant, and this quarter of a quarter of a log of wine is also significant.


转谞讗 讬讘砖 讘讻讝讬转 讚讘专讬 专讘讬 谞转谉 讗诪专 专讘 讬讜住祝 专讘讬 谞转谉 讜专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗诪专讜 讚讘专 讗讞讚 专讘讬 谞转谉 讛讗 讚讗诪专谉 讜专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 砖砖讛 讚讘专讬诐 诪拽讜诇讬 讘讬转 砖诪讗讬 讜诪讞讜诪专讬 讘讬转 讛诇诇 讚诐 谞讘诇讛 讘讬转 砖诪讗讬 诪讟讛专讬谉 讜讘讬转 讛诇诇 诪讟诪讗讬谉 讗诪专 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗祝 讻砖讟诪讗讜 讘讬转 讛诇诇 诇讗 讟诪讗讜 讗诇讗 讘讚诐 砖讬砖 讘讜 专讘讬注讬转 讛讜讗讬诇 讜讬讻讜诇 诇拽专讜砖 讜诇注诪讜讚 注诇 讻讝讬转


A tanna taught in a Tosefta: The measure that determines liability for carrying out congealed wine on Shabbat is an olive-bulk; this is the statement of Rabbi Natan. Rav Yosef said: Rabbi Natan and Rabbi Yosei, son of Rabbi Yehuda, said the same thing. Rabbi Natan鈥檚 statement is that which we just stated. And the statement of Rabbi Yosei, son of Rabbi Yehuda, is as it was taught in a baraita that Rabbi Yehuda says: Six matters are among the leniencies of Beit Shammai and among the stringencies of Beit Hillel. They include the blood of a carcass. Beit Shammai deem it ritually pure, as, in their opinion, only the flesh of a carcass imparts impurity; and Beit Hillel deem it ritually impure. Rabbi Yosei, son of Rabbi Yehuda, said: Even when Beit Hillel deemed it impure, they deemed impure only a measure of blood that contains a quarter of a log, since it can congeal and constitute an olive-bulk. Rav Yosef draws a parallel between the two opinions. Both tanna鈥檌m agree that a quarter of a log of liquid congeals to the size of an olive-bulk.


讗诪专 讗讘讬讬 讚讬诇诪讗 诇讗 讛讬讗 注讚 讻讗谉 诇讗 拽讗诪专 专讘讬 谞转谉 讛讻讗 讚讘注讬 专讘讬注讬转 讗诇讗 讘讬讬谉 讚拽诇讬砖 讗讘诇 讘讚诐 讚住诪讬讱 讻讝讬转 诇讗 讘注讬 专讘讬注讬转 讗讬 谞诪讬 注讚 讻讗谉 诇讗 拽讗诪专 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讛转诐 讚讻讝讬转 住讙讬 诇讬讛 讘专讘讬注讬转 讗诇讗 讘讚诐 讚住诪讬讱 讗讘诇 讬讬谉 讚拽诇讬砖 讻讝讬转 讛讜讬 讬讜转专 诪专讘讬注讬转 讜讻讬 诪驻讬拽 驻讞讜转 诪讻讝讬转 诇讬讞讬讬讘:


Abaye said: Perhaps that is not the case, as Rabbi Natan said that a quarter of a log is required only here, with regard to wine, which is liquid; however, with regard to blood, which is viscous, in order to produce an olive-bulk when congealed, a quarter of a log is not required. Less than a quarter of a log of blood congeals into an olive-bulk. Alternatively, Rabbi Yosei, son of Rabbi Yehuda, said that in order to create a congealed olive-bulk, a quarter of a log is sufficient only there, with regard to blood, which is viscous; however, wine, which is liquid, in order to create a congealed olive-bulk, more than a quarter of a log of wine is required. And, therefore, even when he carries out less than an olive-bulk on Shabbat, let him be liable. There is no proof that the two tannaitic opinions are parallel.


讞诇讘 讻讚讬 讙诪讬注讛: 讗讬讘注讬讗 诇讛讜 讻讚讬 讙诪讬讗讛 讗讜 讻讚讬 讙诪讬注讛 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讛讙诪讬讗讬谞讬 谞讗 诪注讟 诪讬诐 诪讻讚讱


We learned in the mishna: The measure that determines liability for carrying out milk is equivalent to that which is swallowed [kedei gemia] in one gulp. A dilemma was raised before the Sages: Is the correct version of the mishna: Kedei gemia with an alef or kedei gemia with an ayin? Rav Na岣an bar Yitz岣k said: It should be written with an alef as we find in the Torah: 鈥淎nd he said: Give me to swallow [hagmi鈥檌ni with an alef ] please, a little water from your jug鈥 (Genesis 24:17).


讗讬讘注讬讗 诇讛讜


A similar dilemma with regard to spelling was raised before the Sages.


讙专讗讬谞讬谉 讗讜 讙专注讬谞讬谉 讗诪专 专讘讗 讘专 注讜诇讗 讜谞讙专注 诪注专讻讱


In the mishna at the end of the previous chapter we learned that the measure that determines liability for carrying out foods is calculated without their seeds [garinin]. Is the correct version garinin with an alef or garinin with an ayin? Rava bar Ulla said: It is with an ayin, since it stems from the same root as: 鈥淎nd it shall be subtracted [venigra with an ayin] from your valuation鈥 (Leviticus 27:18).


讗讬讘注讬讗 诇讛讜 讗讜诪诪讜转 讗讜 注讜诪诪讜转 讗诪专 专讘 讬爪讞拽 讘专 讗讘讚讬诪讬 讗专讝讬诐 诇讗 注诪诪讛讜 讘讙谉 讗诇讛讬诐


A dilemma was raised before the Sages: Do we describe dimming coals as omemot with an alef or omemot with an ayin? Rav Yitz岣k bar Avdimi said: It is written with an ayin, as it is stated: 鈥淭he cedars in the garden of God could not hide it [amamuhu with an ayin]鈥 (Ezekiel 31:8).


讗讬讘注讬讗 诇讛讜 诪讗诪爪讬谉 转谞谉 讗讜 诪注诪爪讬谉 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讜注爪诐 注讬谞讬讜 诪专讗讜转 讘专注


A dilemma was raised before the Sages: With regard to closing the eyes of the dead, did we learn in the mishna me鈥檃mtzin with an alef, or me鈥檃mtzin with an ayin? Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: It is written with an ayin as it is stated: 鈥淎nd closes [ve鈥檕tzem with an ayin] his eyes from seeing evil鈥 (Isaiah 33:15).


转谞讜 专讘谞谉 讛诪讜爪讬讗 讞诇讘 砖诇 讘讛诪讛 讻讚讬 讙诪讬讗讛 讞诇讘 砖诇 讗砖讛 讜诇讜讘谉 砖诇 讘讬爪讛 讻讚讬 诇讬转谉 讘诪砖讬驻讗 砖诇 拽讬诇讜专 [拽讬诇讜专] 讻讚讬 诇砖讜祝 讘诪讬诐 讘注讬 专讘 讗砖讬 讻讚讬 砖讬驻讛 讗讜 讻讚讬 讗讞讬讝讛 讜砖讬驻讛 转讬拽讜:


With regard to carrying out milk, the Sages taught: One who carries out the milk of an animal on Shabbat is liable only for a measure equivalent to that which is swallowed in one gulp. The measure that determines liability for carrying out a woman鈥檚 milk and the white of an egg is equivalent to that which is used to place on the part of an eye bandage upon which the ointment is placed directly on the wound. And the aforementioned eye bandage must be sufficiently large to use it to rub both his eyes with water. Rav Ashi raised a dilemma: Is the measure that determines liability for the bandage equivalent to that with which water can be rubbed on both eyes, or is it equivalent to that which can be held and rubbed? Is the part of the bandage held in his hand when applying the bandage to his eyes also taken into account? No resolution was found for this dilemma. Therefore, let it stand unresolved.


讚讘砖 讻讚讬 诇讬转谉 注诇 讛讻转讬转: 转谞讗 讻讚讬 诇讬转谉 注诇 驻讬 讻转讬转 讘注讬 专讘 讗砖讬 注诇 讻转讬转 讗驻讜诪讗 讚讻讜诇讛 讻转讬转 讗讜 讚讬诇诪讗 讗诪讜专砖讗 拽诪讗 讚讻转讬转 诇讗驻讜拽讬 讛讜讚专谞讗 讚诇讗 转讬拽讜:


We learned in the mishna: The measure that determines liability for carrying out honey is equivalent to that which is used to place on a sore caused by chafing. A tanna taught in a Tosefta: The precise measure is equivalent to that which is placed on the opening of a sore, i.e., on the wound itself. Rav Ashi raised a dilemma: Does the term on a sore mean the measure of honey spread on the opening of the entire sore; or, perhaps it means the measure spread on the primary protuberance of the sore, to the exclusion of the surrounding area upon which he does not spread honey? No resolution was found for this dilemma either. Therefore, let it stand unresolved.


讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讻诇 诪讛 砖讘专讗 讛拽讚讜砖 讘专讜讱 讛讜讗 讘注讜诇诪讜 诇讗 讘专讗 讚讘专 讗讞讚 诇讘讟诇讛 讘专讗 砖讘诇讜诇 诇讻转讬转 讘专讗 讝讘讜讘 诇爪讬专注讛 讬转讜砖 诇谞讞砖 讜谞讞砖 诇讞驻驻讬转 讜住诪诪讬转 诇注拽专讘 讛讬讻讬 注讘讬讚 诇讬讛 诪讬讬转讬 讞讚讗 讗讜讻诪讗 讜讞讚讗 讞讬讜专讗 讜砖诇拽讬 诇讛讜 讜砖讬讬驻讬 诇讬讛


On the subject of sores, the Gemara cites a statement referring to one of the methods for healing a sore. Rav Yehuda said that Rav said: Everything that the Holy One, Blessed be He, created in His world, He did not create anything for naught. He created a snail as a remedy for a sore; He created a fly to be crushed and spread as a remedy on a wasp sting; He created a mosquito as a remedy for a snake bite; and He created the snake itself as a remedy for a skin rash; and He created a gecko as a remedy for a scorpion bite. The Gemara explains: How does one implement the remedy? He brings two geckos, one black and one white, cooks them, and spreads the resulting ointment on the affected area.


转谞讜 专讘谞谉 讞诪砖讛 讗讬诪讜转 讛谉 讗讬诪转 讞诇砖 注诇 讙讘讜专 讗讬诪转 诪驻讙讬注 注诇 讗专讬 讗讬诪转 讬转讜砖 注诇 讛驻讬诇 讗讬诪转 住诪诪讬转 注诇 讛注拽专讘 讗讬诪转 住谞讜谞讬转 注诇 讛谞砖专 讗讬诪转 讻讬诇讘讬转 注诇 诇讜讬转谉 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪讗讬 拽专讗 讛诪讘诇讬讙 砖讚 注诇 注讝:


With regard to these creatures, the Gemara cites that which our Sages taught: There are five dreads, i.e., dread that the weak cast over the mighty: The dread of the mafgia, a small creature, over the lion; the dread of the mosquito over the elephant; the dread of the gecko over the scorpion; the dread of the swallow over the eagle; the dread of the kilbit, a small fish, over a whale. Rav Yehuda said that Rav said: What is the verse that alludes to these matters? As it is written: 鈥淗e that causes destruction [shod] to flash upon the mighty, so that destruction comes upon the fortress鈥 (Amos 5:9), which is interpreted as: He who lifts the downtrodden [shadud] over the mighty.


专讘讬 讝讬专讗 讗砖讻讞 诇专讘 讬讛讜讚讛 讚讛讜讛 拽讗讬 讗驻讬转讞讗 讚讘讬 讞诪讜讛 讜讞讝讬讬讛 讚讛讜讛 讘讚讬讞讗 讚注转讬讛 讜讗讬 讘注讬 诪讬谞讬讛 讻诇 讞诇诇讬 注诇诪讗 讛讜讛 讗诪专 诇讬讛 讗诪专 诇讬讛 诪讗讬 讟注诪讗 注讬讝讬 诪住讙谉 讘专讬砖讗 讜讛讚专 讗讬诪专讬 讗诪专 诇讬讛 讻讘专讬讬转讜 砖诇 注讜诇诐 讚讘专讬砖讗 讞砖讜讻讗 讜讛讚专 谞讛讜专讗 诪讗讬 讟注诪讗 讛谞讬 诪讻住讬讬谉 讜讛谞讬 诪讙诇讬讬谉 讛谞讬 讚诪讻住讬谞谉 诪讬谞讬讬讛讜 诪讻住讬讬谉 讜讛谞讬 讚诇讗 诪讻住讬谞谉 诪讬谞讬讬讛讜 诪讙诇讬讬谉 诪讗讬 讟注诪讗 讙诪诇讗 讝讜讟专 讙谞讜讘转讬讛 诪砖讜诐 讚讗讻诇 讻讬住讬 诪讗讬 讟注诪讗 转讜专讗 讗专讬讻讗 讙谞讜讘转讬讛 诪砖讜诐 讚讚讬讬专 讘讗讙诪讬 讜讘注讬 诇讻专讻讜砖讬 讘拽讬


On the topic of the nature of the world, the Gemara relates that Rabbi Zeira found Rav Yehuda, who was standing at the entrance of his father-in-law鈥檚 house, and observed that he was in an especially cheerful mood. And Rabbi Zeira understood that were he to ask Rabbi Yehuda about anything in the entire world, he would tell him the answer. He therefore posed questions to him on a variety of topics unrelated to halakha. He asked: Why do goats walk in front of the flock and then ewes follow? He said to him: It is just as it was in the creation of the world, which at first was dark and then light followed. Goats, which are typically black, precede the ewes, which are typically white. And he asked: Why are the genitals of these ewes covered with a tail, whereas these goats are exposed? He answered: These ewes, whose wool we use to cover ourselves, are rewarded in that they are covered; and those goats, whose hair we do not use to cover ourselves, are exposed. And he asked: Why is the camel鈥檚 tail short? He answered: Because a camel eats thorns, and a long tail would become entangled in the thorns. And he asked: Why is the ox鈥檚 tail long? He answered: Because the ox lives in a swamp and must fend off mosquitoes.


诪讗讬 讟注诪讗 拽专谞讗 讚拽诪爪讗 专讻讬讻讗 诪砖讜诐 讚讚讬讬专讗 讘讞讬诇驻讬 讜讗讬 拽砖讬讗 谞讚讬讗 讜诪转注讜讜专讗 讚讗诪专 砖诪讜讗诇 讛讗讬 诪讗谉 讚讘注讬 讚诇讬住诪讬讛 诇拽诪爪讗 砖诇讜驻讬谞讛讜 诇拽专谞讬讛 诪讗讬 讟注诪讗 讛讗讬 转讬诪专讗 讚转专谞讙讜诇转讗 诪讚诇讬 诇注讬诇讗 讚讚讬讬专讬 讗讚驻讬 讜讗讬 注讬讬诇 拽讟专讗 诪转注讜讜专讗 讚砖讗 讚专讱 砖诐 讚专讙讗 讚专讱 讙讙 诪转讻讜诇讬转讗 诪转讬 转讻诇讛 讚讗 讘讬转讗 讘讗 讜讗讬转讬讘 讘讛 讘讬拽转讗 讘讬 注拽转讗


He continued to ask: Why is the grasshopper鈥檚 antenna soft? He answered: Because it lives in the plains among the grass, and if the antenna were hard it would break and the grasshopper would go blind. When the grasshopper loses its antenna it is unable to move, as Shmuel said: One who seeks to blind a grasshopper should remove its antenna. And he asked: Why does the chicken鈥檚 lower eyelid cover the upper one? He answered: Because a chicken lives on rafters in houses, and if the smoke from the houses were to enter its eyes without the protection of the eyelid, it would go blind. He asked further: Why is a door called dasha in Aramaic? He said to him: It is an acronym for derekh sham, which means through there. Why is a stair called darga? He said to him: It is an acronym for derekh gag, which means the way to the roof. Why are spices called mitkolita? He said to him: It is an acronym for matai tikhleh da, which means when will this be finished. Since spices are used sparingly, they last a long time. Why is a house called beita? He said to him: It is an acronym for bo ve鈥檈itiv ba, which means come and I will sit in it. Why is a small house called bikta? He said to him: It is an acronym for bei akta, which means a narrow house.


讻讜驻转讗 讻讜祝 讜转讬讘 诇讘谞讬 诇讘谞讬 讘谞讬 讛讜爪讗 讞爪讬爪讛 讞爪讘讗 砖讞讜爪讘 诪讬诐 诪谉 讛谞讛专 讻讜讝讛 讻讝讛 砖讜讟讬转讗 砖讟讜转讗 诪砖讬讻诇讗 诪讗砖讬 讻讜诇讛 诪砖讻讬诇转讗 诪砖讬讗 讻诇转讗 讗住讬转讗 讞住讬专转讗 讘讜讻谞讛 讘讜讗 讜讗讻谞讛


A barrel is called kufta, which is an acronym for kuf vetiv, which means turn it over and sit. Bricks are called livnei, which is an allusion to livnei benei, which means for the children of children. A fence made of thorns is called hutza and Rav Yehuda said that it is merely a 岣tzitza, which means partition, as opposed to a true fence. A jug used for drawing water is called a 岣tzba because it hews [岣tzev] water from the river. A small jug is called kuza, alluding to kazeh, which means: Give me one like that. Myrtle branches with which people dance at a wedding are called shutita, an allusion to shetuta, which means madness, as the frenzied dancing appears to be madness. The large vessel used for washing is called meshikhla, which is an acronym for mashei kula, which means: It washes all. A small vessel used for washing is called mashkhilta, and Rav Yehuda explained that it is an acronym for mashya kalta, which means: It washes the bride. A mortar is called asita, alluding to 岣sirta, which means lacking, since it has a large cavity. The pestle that is inserted into the mortar for pounding its contents is called bukhna, which is an acronym for bo ve鈥檃kkena, which means: Come and I will strike it.


诇讘讜砖讛 诇讗 讘讜砖讛 讙诇讬诪讗 砖谞注砖讛 讘讜 讻讙诇诐 讙讜诇转讗 讙诇讬 讜讗讬转讬讘 驻讜专讬讗 砖驻专讬谉 讜专讘讬谉 注诇讬讛 讘讜专 讝讬谞拽讗 讘讜专 讝讛 谞拽讬 住讜讚专讗 住讜讚 讛壮 诇讬专讗讬讜 讗驻讚谞讗 讗驻讬转讞讗 讚讬谉 转谞讜 专讘谞谉 砖诇砖讛 讻诇 讝诪谉 砖诪讝拽讬谞讬谉 诪讜住讬驻讬谉 讙讘讜专讛 讜讗诇讜 讛谉 讚讙 讜谞讞砖 讜讞讝讬专:


An outer garment is called levusha, which is an acronym for lo busha, which means no shame, as one who is clothed is no longer ashamed. A broad outer garment is called gelima, an allusion to the fact that, by wearing it, one is transformed into an amorphous golem-like figure, as his limbs are indistinguishable. A beautiful coat is termed golta, which is an acronym for geli ve鈥檈itiv, which means reveal, remove the coat, and only then I will sit, so that the coat will not get dirty. A bed is called purya, an allusion to the fact that people parin veravin, which means procreate, upon it. An empty pit is called bor zinka, which is an acronym for bor ze naki, which means that this pit is empty of water. The head covering of Torah scholars is called sudara, an acronym for sod yareh, which is a reference to the verse: 鈥淭he counsel of the Lord is with them who fear Him [sod Hashem lire鈥檃v]鈥 (Psalms 25:14). A palace is called apadna, which is an acronym for apit岣 dein, meaning: To this entrance all come. The Gemara cites an additional baraita related to the nature of the creatures. There are three creatures that grow mightier with age, and they are the fish, and the snake, and the pig.


砖诪谉 讻讚讬 诇住讜讱 讗讘专 拽讟谉: 讗诪专讬 讚讘讬 专讘讬 讬谞讗讬 砖诪谉 讻讚讬 诇住讜讱 讗讘专 拽讟谉 砖诇 拽讟谉 讘谉 讬讜诪讜 诪讬转讬讘讬 砖诪谉 讻讚讬 诇住讜讱 讗讘专 拽讟谉 讜拽讟谉 讘谉 讬讜诪讜 诪讗讬 诇讗讜 讗讘专 拽讟谉 讚讙讚讜诇 讜讗讘专 讙讚讜诇 砖诇 拽讟谉 讘谉 讬讜诪讜 讗诪专讬 诇讱 讚讘讬 专讘讬 讬谞讗讬 诇讗 讛讻讬 拽讗诪专 砖诪谉 讻讚讬 诇住讜讱 讗讘专 拽讟谉 砖诇 拽讟谉 讘谉 讬讜诪讜


We learned in the mishna: The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb. The school of Rabbi Yannai said it should be explained as follows: The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb of a day-old child. The Gemara raises an objection from a baraita: The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb and a day-old child. Does this not mean: A small limb of an adult and a large limb of a day-old child? The Gemara rejects this: The school of Rabbi Yannai could have said to you: No, this is what the baraita is saying: The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb, and the small limb in question is that of a day-old child.


诇讬诪讗 讻转谞讗讬 砖诪谉 讻讚讬 诇住讜讱 讗讘专 拽讟谉 讜拽讟谉 讘谉 讬讜诪讜 讚讘专讬 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 专讘讬 谞转谉 讗讜诪专 讻讚讬 诇住讜讱 讗讘专 拽讟谉 诪讗讬 诇讗讜 讘讛讗 拽诪讬驻诇讙讬 讚专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 住讘专 讗讘专 拽讟谉 砖诇 拽讟谉 讜专讘讬 谞转谉 住讘专 讗讘专 拽讟谉 讚讙讚讜诇 讗讜 讗讘专 讙讚讜诇 讚拽讟谉 讗讘诇 讗讘专 拽讟谉 砖诇 拽讟谉 讘谉 讬讜诪讜 诇讗 诇讗 讚讻讜诇讬 注诇诪讗 讗讘专 拽讟谉 讚拽讟谉 讘谉 讬讜诪讜 诇讗


The Gemara suggests: Let us say that this is parallel to a dispute between tanna鈥檌m, as it was taught in a baraita: The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb and a day-old child; this is the statement of Rabbi Shimon ben Elazar. Rabbi Natan says: Equivalent to that which is used to spread on a small limb. Is it not that they disagree about the following? Rabbi Shimon ben Elazar holds: It refers to a small limb of a small child, and Rabbi Natan holds: The measure for liability is equivalent to that which is used to spread on a small limb of an adult or a large limb of a child, but for a measure equivalent to that which is used to spread on a small limb of a day-old child, no, one is exempt. The Gemara rejects this: No, everyone agrees that for carrying out oil in a measure equivalent to that which is used to spread on a small limb of a day-old child, no, one is exempt,

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聽is sponsored by Leah Goldford in loving memory of聽her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat聽Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.

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 77

转谞讬谞讗 讛诪讜爪讬讗 讬讬谉 讻讚讬 诪讝讬讙转 讻讜住 讜转谞讬 注诇讛 讻讚讬 诪讝讬讙转 讻讜住 讬驻讛 讜拽转谞讬 住讬驻讗 讜砖讗专 讻诇 讛诪砖拽讬谉 讘专讘讬注讬转 讜专讘讗 诇讟注诪讬讛 讚讗诪专 专讘讗 讻诇 讞诪专讗 讚诇讗 讚专讬 注诇 讞讚 转诇转 诪讬讗 诇讗讜 讞诪专讗 讛讜讗


learned that in the mishna: One who carries out undiluted wine is only liable if he carries out a measure equivalent to the wine typically diluted for a cup. And it was taught with regard to the mishna: A measure equivalent to the wine diluted for a significant cup of wine. And it was taught in the latter clause of the mishna: And the measure that determines liability for carrying out all other liquids is a quarter of a log. Since a quarter of a log is the significant measure for liquids, that is also the significant measure for diluted wine. And Rava is consistent with his line of reasoning, as Rava said: Any wine that does not hold one part wine diluted by three parts water is not wine. Wine must be sufficiently potent to be capable of being diluted with water three times its measure.


讗诪专 讗讘讬讬 砖转讬 转砖讜讘讜转 讘讚讘专 讞讚讗 讚转谞谉 讜讛诪讝讜讙 砖谞讬 讞诇拽讬 诪讬诐 讜讗讞讚 讬讬谉 诪谉 讛讬讬谉 讛砖讬专讜谞讬 讜注讜讚 诪讬诐 讘讻讚 讜诪爪讟专驻讬谉


Abaye said: There are two possible responses with regard to this matter. One, as we learned in a mishna: Diluted wine, which is used to determine the exact color of red, is two parts water and one part wine from the wine of the Sharon. Apparently, wine constitutes one-third and not one-quarter of the diluted cup. And furthermore: Rava鈥檚 opinion is that the measure that determines liability for carrying out wine is a measure that, when diluted, would equal a quarter of a log, i.e., a quarter of a quarter of a log of undiluted wine. Is it possible that the water is in the jug and yet joins together with the wine? The wine that he is carrying out is less than the required measure and is not fit for drinking.


讗诪专 诇讬讛 专讘讗 讛讗 讚拽讗诪专转 砖谞讬 讞诇拽讬 诪讬诐 讜讗讞讚 讬讬谉 诪谉 讛讬讬谉 讛砖讬专讜谞讬 讬讬谉 讛砖讬专讜谞讬 诇讞讜讚 讚专驻讬 讗讬 谞诪讬 讛转诐 诪砖讜诐 讞讝讜转讗 讗讘诇 诇讟注诪讗 讘注讬 讟驻讬 讜讚拽讗诪专转 诪讬诐 诪讻讚 讜诪爪讟专驻讬谉 诇注谞讬谉 砖讘转 诪讬讚讬 讚讞砖讬讘 讘注讬谞谉 讜讛讗 谞诪讬 讛讗 讞砖讬讘


Rava said to him: That which you said that the dilution ratio that determines the color red is two parts water and one part wine, from the wine of the Sharon, is no proof. Wine of the Sharon is unique in that it is weak, and therefore two parts of water are sufficient to dilute it. Alternatively, there the dilution ratio mentioned is for determining the appearance of the color red; however, for the purpose of taste, more water is necessary. And that which you said: Is it possible that the water is in the jug and yet joins together with the wine? With regard to the liability of carrying out on Shabbat, we require an object that is significant, and this quarter of a quarter of a log of wine is also significant.


转谞讗 讬讘砖 讘讻讝讬转 讚讘专讬 专讘讬 谞转谉 讗诪专 专讘 讬讜住祝 专讘讬 谞转谉 讜专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗诪专讜 讚讘专 讗讞讚 专讘讬 谞转谉 讛讗 讚讗诪专谉 讜专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 砖砖讛 讚讘专讬诐 诪拽讜诇讬 讘讬转 砖诪讗讬 讜诪讞讜诪专讬 讘讬转 讛诇诇 讚诐 谞讘诇讛 讘讬转 砖诪讗讬 诪讟讛专讬谉 讜讘讬转 讛诇诇 诪讟诪讗讬谉 讗诪专 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讗祝 讻砖讟诪讗讜 讘讬转 讛诇诇 诇讗 讟诪讗讜 讗诇讗 讘讚诐 砖讬砖 讘讜 专讘讬注讬转 讛讜讗讬诇 讜讬讻讜诇 诇拽专讜砖 讜诇注诪讜讚 注诇 讻讝讬转


A tanna taught in a Tosefta: The measure that determines liability for carrying out congealed wine on Shabbat is an olive-bulk; this is the statement of Rabbi Natan. Rav Yosef said: Rabbi Natan and Rabbi Yosei, son of Rabbi Yehuda, said the same thing. Rabbi Natan鈥檚 statement is that which we just stated. And the statement of Rabbi Yosei, son of Rabbi Yehuda, is as it was taught in a baraita that Rabbi Yehuda says: Six matters are among the leniencies of Beit Shammai and among the stringencies of Beit Hillel. They include the blood of a carcass. Beit Shammai deem it ritually pure, as, in their opinion, only the flesh of a carcass imparts impurity; and Beit Hillel deem it ritually impure. Rabbi Yosei, son of Rabbi Yehuda, said: Even when Beit Hillel deemed it impure, they deemed impure only a measure of blood that contains a quarter of a log, since it can congeal and constitute an olive-bulk. Rav Yosef draws a parallel between the two opinions. Both tanna鈥檌m agree that a quarter of a log of liquid congeals to the size of an olive-bulk.


讗诪专 讗讘讬讬 讚讬诇诪讗 诇讗 讛讬讗 注讚 讻讗谉 诇讗 拽讗诪专 专讘讬 谞转谉 讛讻讗 讚讘注讬 专讘讬注讬转 讗诇讗 讘讬讬谉 讚拽诇讬砖 讗讘诇 讘讚诐 讚住诪讬讱 讻讝讬转 诇讗 讘注讬 专讘讬注讬转 讗讬 谞诪讬 注讚 讻讗谉 诇讗 拽讗诪专 专讘讬 讬讜住讬 讘专讘讬 讬讛讜讚讛 讛转诐 讚讻讝讬转 住讙讬 诇讬讛 讘专讘讬注讬转 讗诇讗 讘讚诐 讚住诪讬讱 讗讘诇 讬讬谉 讚拽诇讬砖 讻讝讬转 讛讜讬 讬讜转专 诪专讘讬注讬转 讜讻讬 诪驻讬拽 驻讞讜转 诪讻讝讬转 诇讬讞讬讬讘:


Abaye said: Perhaps that is not the case, as Rabbi Natan said that a quarter of a log is required only here, with regard to wine, which is liquid; however, with regard to blood, which is viscous, in order to produce an olive-bulk when congealed, a quarter of a log is not required. Less than a quarter of a log of blood congeals into an olive-bulk. Alternatively, Rabbi Yosei, son of Rabbi Yehuda, said that in order to create a congealed olive-bulk, a quarter of a log is sufficient only there, with regard to blood, which is viscous; however, wine, which is liquid, in order to create a congealed olive-bulk, more than a quarter of a log of wine is required. And, therefore, even when he carries out less than an olive-bulk on Shabbat, let him be liable. There is no proof that the two tannaitic opinions are parallel.


讞诇讘 讻讚讬 讙诪讬注讛: 讗讬讘注讬讗 诇讛讜 讻讚讬 讙诪讬讗讛 讗讜 讻讚讬 讙诪讬注讛 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讛讙诪讬讗讬谞讬 谞讗 诪注讟 诪讬诐 诪讻讚讱


We learned in the mishna: The measure that determines liability for carrying out milk is equivalent to that which is swallowed [kedei gemia] in one gulp. A dilemma was raised before the Sages: Is the correct version of the mishna: Kedei gemia with an alef or kedei gemia with an ayin? Rav Na岣an bar Yitz岣k said: It should be written with an alef as we find in the Torah: 鈥淎nd he said: Give me to swallow [hagmi鈥檌ni with an alef ] please, a little water from your jug鈥 (Genesis 24:17).


讗讬讘注讬讗 诇讛讜


A similar dilemma with regard to spelling was raised before the Sages.


讙专讗讬谞讬谉 讗讜 讙专注讬谞讬谉 讗诪专 专讘讗 讘专 注讜诇讗 讜谞讙专注 诪注专讻讱


In the mishna at the end of the previous chapter we learned that the measure that determines liability for carrying out foods is calculated without their seeds [garinin]. Is the correct version garinin with an alef or garinin with an ayin? Rava bar Ulla said: It is with an ayin, since it stems from the same root as: 鈥淎nd it shall be subtracted [venigra with an ayin] from your valuation鈥 (Leviticus 27:18).


讗讬讘注讬讗 诇讛讜 讗讜诪诪讜转 讗讜 注讜诪诪讜转 讗诪专 专讘 讬爪讞拽 讘专 讗讘讚讬诪讬 讗专讝讬诐 诇讗 注诪诪讛讜 讘讙谉 讗诇讛讬诐


A dilemma was raised before the Sages: Do we describe dimming coals as omemot with an alef or omemot with an ayin? Rav Yitz岣k bar Avdimi said: It is written with an ayin, as it is stated: 鈥淭he cedars in the garden of God could not hide it [amamuhu with an ayin]鈥 (Ezekiel 31:8).


讗讬讘注讬讗 诇讛讜 诪讗诪爪讬谉 转谞谉 讗讜 诪注诪爪讬谉 讗诪专 专讘讬 讞讬讬讗 讘专 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讜注爪诐 注讬谞讬讜 诪专讗讜转 讘专注


A dilemma was raised before the Sages: With regard to closing the eyes of the dead, did we learn in the mishna me鈥檃mtzin with an alef, or me鈥檃mtzin with an ayin? Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: It is written with an ayin as it is stated: 鈥淎nd closes [ve鈥檕tzem with an ayin] his eyes from seeing evil鈥 (Isaiah 33:15).


转谞讜 专讘谞谉 讛诪讜爪讬讗 讞诇讘 砖诇 讘讛诪讛 讻讚讬 讙诪讬讗讛 讞诇讘 砖诇 讗砖讛 讜诇讜讘谉 砖诇 讘讬爪讛 讻讚讬 诇讬转谉 讘诪砖讬驻讗 砖诇 拽讬诇讜专 [拽讬诇讜专] 讻讚讬 诇砖讜祝 讘诪讬诐 讘注讬 专讘 讗砖讬 讻讚讬 砖讬驻讛 讗讜 讻讚讬 讗讞讬讝讛 讜砖讬驻讛 转讬拽讜:


With regard to carrying out milk, the Sages taught: One who carries out the milk of an animal on Shabbat is liable only for a measure equivalent to that which is swallowed in one gulp. The measure that determines liability for carrying out a woman鈥檚 milk and the white of an egg is equivalent to that which is used to place on the part of an eye bandage upon which the ointment is placed directly on the wound. And the aforementioned eye bandage must be sufficiently large to use it to rub both his eyes with water. Rav Ashi raised a dilemma: Is the measure that determines liability for the bandage equivalent to that with which water can be rubbed on both eyes, or is it equivalent to that which can be held and rubbed? Is the part of the bandage held in his hand when applying the bandage to his eyes also taken into account? No resolution was found for this dilemma. Therefore, let it stand unresolved.


讚讘砖 讻讚讬 诇讬转谉 注诇 讛讻转讬转: 转谞讗 讻讚讬 诇讬转谉 注诇 驻讬 讻转讬转 讘注讬 专讘 讗砖讬 注诇 讻转讬转 讗驻讜诪讗 讚讻讜诇讛 讻转讬转 讗讜 讚讬诇诪讗 讗诪讜专砖讗 拽诪讗 讚讻转讬转 诇讗驻讜拽讬 讛讜讚专谞讗 讚诇讗 转讬拽讜:


We learned in the mishna: The measure that determines liability for carrying out honey is equivalent to that which is used to place on a sore caused by chafing. A tanna taught in a Tosefta: The precise measure is equivalent to that which is placed on the opening of a sore, i.e., on the wound itself. Rav Ashi raised a dilemma: Does the term on a sore mean the measure of honey spread on the opening of the entire sore; or, perhaps it means the measure spread on the primary protuberance of the sore, to the exclusion of the surrounding area upon which he does not spread honey? No resolution was found for this dilemma either. Therefore, let it stand unresolved.


讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讻诇 诪讛 砖讘专讗 讛拽讚讜砖 讘专讜讱 讛讜讗 讘注讜诇诪讜 诇讗 讘专讗 讚讘专 讗讞讚 诇讘讟诇讛 讘专讗 砖讘诇讜诇 诇讻转讬转 讘专讗 讝讘讜讘 诇爪讬专注讛 讬转讜砖 诇谞讞砖 讜谞讞砖 诇讞驻驻讬转 讜住诪诪讬转 诇注拽专讘 讛讬讻讬 注讘讬讚 诇讬讛 诪讬讬转讬 讞讚讗 讗讜讻诪讗 讜讞讚讗 讞讬讜专讗 讜砖诇拽讬 诇讛讜 讜砖讬讬驻讬 诇讬讛


On the subject of sores, the Gemara cites a statement referring to one of the methods for healing a sore. Rav Yehuda said that Rav said: Everything that the Holy One, Blessed be He, created in His world, He did not create anything for naught. He created a snail as a remedy for a sore; He created a fly to be crushed and spread as a remedy on a wasp sting; He created a mosquito as a remedy for a snake bite; and He created the snake itself as a remedy for a skin rash; and He created a gecko as a remedy for a scorpion bite. The Gemara explains: How does one implement the remedy? He brings two geckos, one black and one white, cooks them, and spreads the resulting ointment on the affected area.


转谞讜 专讘谞谉 讞诪砖讛 讗讬诪讜转 讛谉 讗讬诪转 讞诇砖 注诇 讙讘讜专 讗讬诪转 诪驻讙讬注 注诇 讗专讬 讗讬诪转 讬转讜砖 注诇 讛驻讬诇 讗讬诪转 住诪诪讬转 注诇 讛注拽专讘 讗讬诪转 住谞讜谞讬转 注诇 讛谞砖专 讗讬诪转 讻讬诇讘讬转 注诇 诇讜讬转谉 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪讗讬 拽专讗 讛诪讘诇讬讙 砖讚 注诇 注讝:


With regard to these creatures, the Gemara cites that which our Sages taught: There are five dreads, i.e., dread that the weak cast over the mighty: The dread of the mafgia, a small creature, over the lion; the dread of the mosquito over the elephant; the dread of the gecko over the scorpion; the dread of the swallow over the eagle; the dread of the kilbit, a small fish, over a whale. Rav Yehuda said that Rav said: What is the verse that alludes to these matters? As it is written: 鈥淗e that causes destruction [shod] to flash upon the mighty, so that destruction comes upon the fortress鈥 (Amos 5:9), which is interpreted as: He who lifts the downtrodden [shadud] over the mighty.


专讘讬 讝讬专讗 讗砖讻讞 诇专讘 讬讛讜讚讛 讚讛讜讛 拽讗讬 讗驻讬转讞讗 讚讘讬 讞诪讜讛 讜讞讝讬讬讛 讚讛讜讛 讘讚讬讞讗 讚注转讬讛 讜讗讬 讘注讬 诪讬谞讬讛 讻诇 讞诇诇讬 注诇诪讗 讛讜讛 讗诪专 诇讬讛 讗诪专 诇讬讛 诪讗讬 讟注诪讗 注讬讝讬 诪住讙谉 讘专讬砖讗 讜讛讚专 讗讬诪专讬 讗诪专 诇讬讛 讻讘专讬讬转讜 砖诇 注讜诇诐 讚讘专讬砖讗 讞砖讜讻讗 讜讛讚专 谞讛讜专讗 诪讗讬 讟注诪讗 讛谞讬 诪讻住讬讬谉 讜讛谞讬 诪讙诇讬讬谉 讛谞讬 讚诪讻住讬谞谉 诪讬谞讬讬讛讜 诪讻住讬讬谉 讜讛谞讬 讚诇讗 诪讻住讬谞谉 诪讬谞讬讬讛讜 诪讙诇讬讬谉 诪讗讬 讟注诪讗 讙诪诇讗 讝讜讟专 讙谞讜讘转讬讛 诪砖讜诐 讚讗讻诇 讻讬住讬 诪讗讬 讟注诪讗 转讜专讗 讗专讬讻讗 讙谞讜讘转讬讛 诪砖讜诐 讚讚讬讬专 讘讗讙诪讬 讜讘注讬 诇讻专讻讜砖讬 讘拽讬


On the topic of the nature of the world, the Gemara relates that Rabbi Zeira found Rav Yehuda, who was standing at the entrance of his father-in-law鈥檚 house, and observed that he was in an especially cheerful mood. And Rabbi Zeira understood that were he to ask Rabbi Yehuda about anything in the entire world, he would tell him the answer. He therefore posed questions to him on a variety of topics unrelated to halakha. He asked: Why do goats walk in front of the flock and then ewes follow? He said to him: It is just as it was in the creation of the world, which at first was dark and then light followed. Goats, which are typically black, precede the ewes, which are typically white. And he asked: Why are the genitals of these ewes covered with a tail, whereas these goats are exposed? He answered: These ewes, whose wool we use to cover ourselves, are rewarded in that they are covered; and those goats, whose hair we do not use to cover ourselves, are exposed. And he asked: Why is the camel鈥檚 tail short? He answered: Because a camel eats thorns, and a long tail would become entangled in the thorns. And he asked: Why is the ox鈥檚 tail long? He answered: Because the ox lives in a swamp and must fend off mosquitoes.


诪讗讬 讟注诪讗 拽专谞讗 讚拽诪爪讗 专讻讬讻讗 诪砖讜诐 讚讚讬讬专讗 讘讞讬诇驻讬 讜讗讬 拽砖讬讗 谞讚讬讗 讜诪转注讜讜专讗 讚讗诪专 砖诪讜讗诇 讛讗讬 诪讗谉 讚讘注讬 讚诇讬住诪讬讛 诇拽诪爪讗 砖诇讜驻讬谞讛讜 诇拽专谞讬讛 诪讗讬 讟注诪讗 讛讗讬 转讬诪专讗 讚转专谞讙讜诇转讗 诪讚诇讬 诇注讬诇讗 讚讚讬讬专讬 讗讚驻讬 讜讗讬 注讬讬诇 拽讟专讗 诪转注讜讜专讗 讚砖讗 讚专讱 砖诐 讚专讙讗 讚专讱 讙讙 诪转讻讜诇讬转讗 诪转讬 转讻诇讛 讚讗 讘讬转讗 讘讗 讜讗讬转讬讘 讘讛 讘讬拽转讗 讘讬 注拽转讗


He continued to ask: Why is the grasshopper鈥檚 antenna soft? He answered: Because it lives in the plains among the grass, and if the antenna were hard it would break and the grasshopper would go blind. When the grasshopper loses its antenna it is unable to move, as Shmuel said: One who seeks to blind a grasshopper should remove its antenna. And he asked: Why does the chicken鈥檚 lower eyelid cover the upper one? He answered: Because a chicken lives on rafters in houses, and if the smoke from the houses were to enter its eyes without the protection of the eyelid, it would go blind. He asked further: Why is a door called dasha in Aramaic? He said to him: It is an acronym for derekh sham, which means through there. Why is a stair called darga? He said to him: It is an acronym for derekh gag, which means the way to the roof. Why are spices called mitkolita? He said to him: It is an acronym for matai tikhleh da, which means when will this be finished. Since spices are used sparingly, they last a long time. Why is a house called beita? He said to him: It is an acronym for bo ve鈥檈itiv ba, which means come and I will sit in it. Why is a small house called bikta? He said to him: It is an acronym for bei akta, which means a narrow house.


讻讜驻转讗 讻讜祝 讜转讬讘 诇讘谞讬 诇讘谞讬 讘谞讬 讛讜爪讗 讞爪讬爪讛 讞爪讘讗 砖讞讜爪讘 诪讬诐 诪谉 讛谞讛专 讻讜讝讛 讻讝讛 砖讜讟讬转讗 砖讟讜转讗 诪砖讬讻诇讗 诪讗砖讬 讻讜诇讛 诪砖讻讬诇转讗 诪砖讬讗 讻诇转讗 讗住讬转讗 讞住讬专转讗 讘讜讻谞讛 讘讜讗 讜讗讻谞讛


A barrel is called kufta, which is an acronym for kuf vetiv, which means turn it over and sit. Bricks are called livnei, which is an allusion to livnei benei, which means for the children of children. A fence made of thorns is called hutza and Rav Yehuda said that it is merely a 岣tzitza, which means partition, as opposed to a true fence. A jug used for drawing water is called a 岣tzba because it hews [岣tzev] water from the river. A small jug is called kuza, alluding to kazeh, which means: Give me one like that. Myrtle branches with which people dance at a wedding are called shutita, an allusion to shetuta, which means madness, as the frenzied dancing appears to be madness. The large vessel used for washing is called meshikhla, which is an acronym for mashei kula, which means: It washes all. A small vessel used for washing is called mashkhilta, and Rav Yehuda explained that it is an acronym for mashya kalta, which means: It washes the bride. A mortar is called asita, alluding to 岣sirta, which means lacking, since it has a large cavity. The pestle that is inserted into the mortar for pounding its contents is called bukhna, which is an acronym for bo ve鈥檃kkena, which means: Come and I will strike it.


诇讘讜砖讛 诇讗 讘讜砖讛 讙诇讬诪讗 砖谞注砖讛 讘讜 讻讙诇诐 讙讜诇转讗 讙诇讬 讜讗讬转讬讘 驻讜专讬讗 砖驻专讬谉 讜专讘讬谉 注诇讬讛 讘讜专 讝讬谞拽讗 讘讜专 讝讛 谞拽讬 住讜讚专讗 住讜讚 讛壮 诇讬专讗讬讜 讗驻讚谞讗 讗驻讬转讞讗 讚讬谉 转谞讜 专讘谞谉 砖诇砖讛 讻诇 讝诪谉 砖诪讝拽讬谞讬谉 诪讜住讬驻讬谉 讙讘讜专讛 讜讗诇讜 讛谉 讚讙 讜谞讞砖 讜讞讝讬专:


An outer garment is called levusha, which is an acronym for lo busha, which means no shame, as one who is clothed is no longer ashamed. A broad outer garment is called gelima, an allusion to the fact that, by wearing it, one is transformed into an amorphous golem-like figure, as his limbs are indistinguishable. A beautiful coat is termed golta, which is an acronym for geli ve鈥檈itiv, which means reveal, remove the coat, and only then I will sit, so that the coat will not get dirty. A bed is called purya, an allusion to the fact that people parin veravin, which means procreate, upon it. An empty pit is called bor zinka, which is an acronym for bor ze naki, which means that this pit is empty of water. The head covering of Torah scholars is called sudara, an acronym for sod yareh, which is a reference to the verse: 鈥淭he counsel of the Lord is with them who fear Him [sod Hashem lire鈥檃v]鈥 (Psalms 25:14). A palace is called apadna, which is an acronym for apit岣 dein, meaning: To this entrance all come. The Gemara cites an additional baraita related to the nature of the creatures. There are three creatures that grow mightier with age, and they are the fish, and the snake, and the pig.


砖诪谉 讻讚讬 诇住讜讱 讗讘专 拽讟谉: 讗诪专讬 讚讘讬 专讘讬 讬谞讗讬 砖诪谉 讻讚讬 诇住讜讱 讗讘专 拽讟谉 砖诇 拽讟谉 讘谉 讬讜诪讜 诪讬转讬讘讬 砖诪谉 讻讚讬 诇住讜讱 讗讘专 拽讟谉 讜拽讟谉 讘谉 讬讜诪讜 诪讗讬 诇讗讜 讗讘专 拽讟谉 讚讙讚讜诇 讜讗讘专 讙讚讜诇 砖诇 拽讟谉 讘谉 讬讜诪讜 讗诪专讬 诇讱 讚讘讬 专讘讬 讬谞讗讬 诇讗 讛讻讬 拽讗诪专 砖诪谉 讻讚讬 诇住讜讱 讗讘专 拽讟谉 砖诇 拽讟谉 讘谉 讬讜诪讜


We learned in the mishna: The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb. The school of Rabbi Yannai said it should be explained as follows: The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb of a day-old child. The Gemara raises an objection from a baraita: The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb and a day-old child. Does this not mean: A small limb of an adult and a large limb of a day-old child? The Gemara rejects this: The school of Rabbi Yannai could have said to you: No, this is what the baraita is saying: The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb, and the small limb in question is that of a day-old child.


诇讬诪讗 讻转谞讗讬 砖诪谉 讻讚讬 诇住讜讱 讗讘专 拽讟谉 讜拽讟谉 讘谉 讬讜诪讜 讚讘专讬 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 专讘讬 谞转谉 讗讜诪专 讻讚讬 诇住讜讱 讗讘专 拽讟谉 诪讗讬 诇讗讜 讘讛讗 拽诪讬驻诇讙讬 讚专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 住讘专 讗讘专 拽讟谉 砖诇 拽讟谉 讜专讘讬 谞转谉 住讘专 讗讘专 拽讟谉 讚讙讚讜诇 讗讜 讗讘专 讙讚讜诇 讚拽讟谉 讗讘诇 讗讘专 拽讟谉 砖诇 拽讟谉 讘谉 讬讜诪讜 诇讗 诇讗 讚讻讜诇讬 注诇诪讗 讗讘专 拽讟谉 讚拽讟谉 讘谉 讬讜诪讜 诇讗


The Gemara suggests: Let us say that this is parallel to a dispute between tanna鈥檌m, as it was taught in a baraita: The measure that determines liability for carrying out oil is equivalent to that which is used to spread on a small limb and a day-old child; this is the statement of Rabbi Shimon ben Elazar. Rabbi Natan says: Equivalent to that which is used to spread on a small limb. Is it not that they disagree about the following? Rabbi Shimon ben Elazar holds: It refers to a small limb of a small child, and Rabbi Natan holds: The measure for liability is equivalent to that which is used to spread on a small limb of an adult or a large limb of a child, but for a measure equivalent to that which is used to spread on a small limb of a day-old child, no, one is exempt. The Gemara rejects this: No, everyone agrees that for carrying out oil in a measure equivalent to that which is used to spread on a small limb of a day-old child, no, one is exempt,

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