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Daf Yomi

May 31, 2020 | 讞壮 讘住讬讜谉 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.

  • This month's learning is sponsored by Rabbi Hayim Herring with pride and love, in honor of his spouse, Terri Krivosha, who received this year's Sidney Barrows Lifetime Commitment Award from the Mpls. And St. Paul Federations in recognition of her distinguished contribution to the Twin Cities Legal and Jewish Communities.聽

Shabbat 86

Today’s daf is sponsored by Ami Plaksin in honor of his wife, Ilana, who despite her busy life, manages to find time to learn daf yomi.聽

The mishna lists the sources for the following laws: a women who has semen exit her body within 3 days of having intercourse is considered impure, one can wash an infant within three days of a brit milah even on Shabbat, a red string is tied around the scapegoat on Yom Kippur that turns white as a sign that their sins are forgiven, annointing is forbidden like drinking on Yom Kippur. Several opinions are brought regarding the amount of time semen from intercourse remains live in a woman’s body and makes her impure. The opinions are derived from different traditions regarding the days leading up to the receiving of the Torah and how many days the husbands and wives needed to separate before receiving the Torah.

讻讟讘诇讗 诪专讜讘注转 讻讟讘诇讗 讛讜讗 讚砖专讬 讛讗 诇讗讜 讛讻讬 讗住讜专 讛转诐 诇讗拽讜诇讬 讘讛 拽讜诇讗 讗讞专讬谞讗 诇讛转讬专 专讗砖 转讜专 讛讬讜爪讗 讛讬诪谞讛:


as a square board. All of the halakhot of planting various species were stated with regard to a square-shaped garden bed. By inference: When it is like a square board, it is permitted; and when that is not the case, it is prohibited. Planting different species in horizontal and vertical rows without a space between the species is ineffective, even with circles. Rav Ashi replied: When the baraita says a square board, it does not mean that the only way to demarcate between different species is when the rows are in that configuration. Rather, it is to introduce a different leniency. The baraita came to permit a triangular plot that protrudes from it into another field. This means that a triangular protrusion into another field is considered a conspicuous demarcation only if the bed was square; in that case, no additional measures are necessary.


诪转谞讬壮 诪谞讬谉 诇驻讜诇讟转 砖讻讘转 讝专注 讘讬讜诐 讛砖诇讬砖讬 (砖转讛讗) 讟诪讗讛 砖谞讗诪专 讛讬讜 谞讻谞讬诐 诇砖诇砖转 讬诪讬诐 诪谞讬谉 砖诪专讞讬爪讬谉 讗转 讛诪讬诇讛 讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 砖谞讗诪专 讜讬讛讬 讘讬讜诐 讛砖诇讬砖讬 讘讛讬讜转诐 讻讗讘讬诐 诪谞讬谉 砖拽讜砖专讬谉 诇砖讜谉 砖诇 讝讛讜专讬转 讘专讗砖 砖注讬专 讛诪砖转诇讞 砖谞讗诪专 讗诐 讬讛讬讜 讞讟讗讬讻诐 讻砖谞讬诐 讻砖诇讙 讬诇讘讬谞讜 诪谞讬谉 诇住讬讻讛 砖讛讬讗 讻砖转讬讬讛 讘讬讜诐 讛讻驻讜专讬诐 讗祝 注诇 驻讬 砖讗讬谉 专讗讬讛 诇讚讘专 讝讻专 诇讚讘专 砖谞讗诪专 讜转讘讗 讻诪讬诐 讘拽专讘讜 讜讻砖诪谉 讘注爪诪讜转讬讜:


MISHNA: The mishna continues to cite a series of unrelated halakhot based upon biblical allusions. From where is it derived that a woman who discharges semen even on the third day after relations is ritually impure, just like one who touches semen (see Leviticus 15:17)? Because the semen remains fit for insemination, it can transmit impurity, as it is stated prior to the revelation at Sinai: 鈥淎nd he said to the people, prepare yourselves for three days, do not approach a woman鈥 (Exodus 19:15). This three-day separation period ensured that even a woman who discharged semen would be pure. The mishna cites another halakha based on a biblical allusion: From where is it derived that one may wash the circumcision on the third day, meaning the third day after the circumcision, even if it occurs on Shabbat? As it is stated: 鈥淎nd it came to pass on the third day when they were in pain鈥 (Genesis 34:25). The pain of circumcision lasts at least three days, and as long as the child is in pain he is considered to be in danger. The mishna cites another halakha with an allusion in the Bible: From where is it derived that one ties a scarlet strip of wool to the head of the scapegoat that is dispatched to Azazel? As it is stated: 鈥淚f your sins be like scarlet, they will become white like snow鈥 (Isaiah 1:18). Since the goat is offered to atone for sins, red wool is tied to its horns. The mishna cites another allusion. From where is it derived that smearing oil on one鈥檚 body is like drinking and is similarly prohibited on Yom Kippur? Although there is no proof for this, there is an allusion to it, as it is stated: 鈥淎nd it comes into his inward parts like water and like oil into his bones鈥 (Psalms 109:18). The verse appears to equate smearing oil on one鈥檚 body with drinking water.


讙诪壮 专讬砖讗 讚诇讗 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛 住讬驻讗 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讚讗讬 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讟讛讜专讛 砖诪注谞讗 诇讬讛 诪讗谉 讚诇讗 诪讜拽讬 讻转谞讗讬 转谞讗 专讬砖讗 讟讛讜专讛 讜诪讜拽讬 诇讛 诇讻讜诇讛 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讜诪讗谉 讚诪讜拽讬诐 讻转谞讗讬 专讬砖讗 专讘谞谉 讜住讬驻讗 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛


GEMARA: The Gemara comments on the halakhot cited in the mishna: The first clause in the mishna with regard to discharged semen is not in accordance with the opinion of Rabbi Elazar ben Azarya. The latter clause in the mishna with regard to circumcision is in accordance with the opinion of Rabbi Elazar ben Azarya. As, if one was to assert that the first clause is also in accordance with the opinion of Rabbi Elazar ben Azarya, we heard him say that in that case the woman is ritually pure. The Gemara explains: He who does not establish the mishna as reflecting the opinions of two tanna鈥檌m, has a variant reading of the mishna; he teaches the halakha in the first clause: The woman is ritually pure, and establishes the entire mishna in accordance with the opinion of Rabbi Elazar ben Azarya. And he who establishes the mishna as reflecting the opinions of two tanna鈥檌m, holds that the first clause is in accordance with the opinion of the Rabbis, and the latter clause is in accordance with the opinion of Rabbi Elazar ben Azarya.


转谞讜 专讘谞谉 驻讜诇讟转 砖讻讘转 讝专注 讘讬讜诐 讛砖诇讬砖讬 讟讛讜专讛 讚讘专讬 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 专讘讬 讬砖诪注讗诇 讗讜诪专 驻注诪讬诐 砖讛谉 讗专讘注 注讜谞讜转 驻注诪讬诐 砖讛谉 讞诪砖 注讜谞讜转 驻注诪讬诐 砖讛谉 砖砖 注讜谞讜转 专讘讬 注拽讬讘讗 讗讜诪专 诇注讜诇诐 讞诪砖 讜讗诐 讬爪讗转讛 诪拽爪转 注讜谞讛 专讗砖讜谞讛 谞讜转谞讬谉 诇讛 诪拽爪转 注讜谞讛 砖砖讬转


The Gemara elaborates on the matter of a woman who discharges semen, citing that which the Sages taught in a baraita: A woman who discharges semen at any point on the third day is ritually pure; this is the statement of Rabbi Elazar ben Azarya. Rabbi Yishmael says: Even on the third day she is ritually impure. In addition, the only relevant tally is the number of days. The number of twelve-hour periods of night and day that passed is not relevant. Sometimes there are four twelve-hour periods that elapsed between cohabitation and discharge. If she had relations just before nightfall on Wednesday and discharged on Friday night at the beginning of Shabbat, it is considered as if three days passed, meaning Wednesday, Thursday and Friday; and four twelve-hour periods, meaning Wednesday night, Thursday day, Thursday night and Friday day. Sometimes there are five twelve-hour periods that elapsed, in a case where she discharged semen at the end of Friday night. Sometimes there are six twelve-hour periods that elapsed, if she had relations at the beginning of Tuesday night and discharged at the end of the third day. Rabbi Akiva says: The halakha is that it is always five twelve-hour periods. And if she had relations after part of the first period passed, she is given part of the sixth period to complete the requisite five twelve-hour periods, so that sixty hours will have elapsed between cohabitation and discharge.


讗诪专讜讛 专讘谞谉 拽诪讬讛 讚专讘 驻驻讗 讜讗诪专讬 诇讛 专讘 驻驻讗 诇专讘讗 讘砖诇诪讗 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讻专讘谞谉 讚讗诪专讬 讘讞诪砖 注讘讬讚 驻专讬砖讛 讜专讘讬 讬砖诪注讗诇 讻专讘讬 讬讜住讬 讚讗诪专 讘讗专讘注 注讘讬讚 驻专讬砖讛 讗诇讗 专讘讬 注拽讬讘讗 讻诪讗谉 诇注讜诇诐 讻专讘讬 讬讜住讬 讻讚讗诪专 专讘 讗讚讗 讘专 讗讛讘讛 诪砖讛 讘讛砖讻诪讛 注诇讛 讜讘讛砖讻诪讛 讬专讚


The Rabbis said this before Rav Pappa, and some say that Rav Pappa said this to Rava: Granted, Rabbi Elazar ben Azarya holds in accordance with the opinion of the Rabbis, who say with regard to the revelation at Sinai that Moses instituted separation between husbands and wives on the fifth day of the week. Since everyone agrees that the Torah was given on Shabbat, husbands and wives were separated for two days. And Rabbi Yishmael holds in accordance with the opinion of Rabbi Yosei, who said that Moses instituted separation on the fourth day of the week, meaning that husbands and wives were separated for three days. However, in accordance with whose opinion did Rabbi Akiva state his opinion? Ritual impurity, in this case, is not based on the passage of days but on the passage of twelve-hour periods, which do not correspond to either opinion mentioned with regard to the revelation at Sinai. The Gemara answers: Actually, Rabbi Akiva holds in accordance with the opinion of Rabbi Yosei. However, his understanding is based on that which Rav Adda bar Ahava said: Moses ascended Mount Sinai early in the morning, and he descended early in the morning and related to them the mitzva of separation.


讘讛砖讻诪讛 注诇讛 讚讻转讬讘 讜讬砖讻诐 诪砖讛 讘讘拽专 讜讬注诇 讗诇 讛专 住讬谞讬 讘讛砖讻诪讛 讬专讚 讚讻转讬讘 诇讱 专讚 讜注诇讬转 讗转讛 讜讗讛专谉 注诪讱 诪拽讬砖 讬专讬讚讛 诇注诇讬讬讛 诪讛 注诇讬讬讛 讘讛砖讻诪讛 讗祝 讬专讬讚讛 讘讛砖讻诪讛


The Gemara explains the source of this opinion: He ascended Mount Sinai early in the morning, as it is written: 鈥淎nd Moses rose up early in the morning, and went up to Mount Sinai, as the Lord had commanded him鈥 (Exodus 34:4). And he descended the mountain early in the morning, as it is written: 鈥淕o descend and you shall ascend together with Aaron鈥 (Exodus 19:24). The Torah juxtaposes descent to ascent to establish that just as Moses鈥 ascent was early in the morning, so too, his descent was early in the morning. Moses told the people to separate in the early morning so that there would be five complete periods of separation over the course of the three days.


诇诪讛 诇讬讛 诇诪讬诪专讗 诇讛讜 讜讛讗 讗诪专 专讘 讛讜谞讗 讬砖专讗诇 拽讚讜砖讬诐 讛谉 讜讗讬谉 诪砖诪砖讬谉 诪讟讜转讬讛谉 讘讬讜诐 讛讗 讗诪专 专讘讗 讗诐 讛讬讛 讘讬转 讗驻诇 诪讜转专 讜讗诪专 专讘讗 讜讗讬转讬诪讗 专讘 驻驻讗 转诇诪讬讚 讞讻诐 诪讗驻讬诇 讘讟诇讬转讜 讜诪讜转专


The Gemara asks: Why did he need to tell them to separate during the morning hours? Didn鈥檛 Rav Huna say: The Jewish people are holy and do not have relations during the day? It was not necessary to command them until night. The Gemara replies: It was necessary to tell them in the morning, as Rava said: If it was a dark house, it is permitted to have relations during the day. And similarly, Rava said, and some say that Rav Pappa said: A Torah scholar obscures the light in the room with his cloak and is thereby permitted to have relations during the day. Therefore, it was necessary to command the people to separate even during the daytime hours.


讜讛讗 讟讘讜诇讬 讬讜诐 谞讬谞讛讜 讗讘讬讬 讘专 专讘讬谉 讜专讘 讞谞讬谞讗 讘专 讗讘讬谉 讚讗诪专讬 转专讜讜讬讬讛讜 谞讬转谞讛 转讜专讛 诇讟讘讜诇 讬讜诐 讬转讬讘 诪专讬诪专 讜拽讗诪专 诇讛 诇讛讗 砖诪注转讗 讗诪专 诇讬讛 专讘讬谞讗 诇诪专讬诪专 谞讬转谞讛 拽讗诪专转 讗讜 专讗讜讬讛 拽讗诪专转 讗诪专 诇讬讛 专讗讜讬讛 拽讗诪讬谞讗


The Gemara asks: Didn鈥檛 some of the people have status of those who immersed themselves during the day when they received the Torah? Some of the women immersed themselves on Shabbat evening to purify themselves from the discharge of semen. Even after immersion, the purification process is not complete until sunset. It was Abaye bar Ravin and Rav 岣nina bar Avin who both said in response: The Torah was given to those who immersed themselves during the day, and that in no way diminishes the magnitude of the revelation. The Gemara relates that Mareimar sat and stated this halakha. Ravina said to Mareimar: Did you say that the Torah was actually given to those who immersed themselves during the day, or did you say that it was fit to be given to those who immersed themselves during the day, but, in reality, it was not? He said to him: I said that the Torah was fit to be given, but in actuality the nation was ritually pure, and the women did not discharge semen on the third day.


讜诇讬讟讘诇讜 讘讬谞讬 砖讬诪砖讬 讜诇讬拽讘诇讜 转讜专讛 讘讬谞讬 砖讬诪砖讬 讗诪专 专讘讬 讬爪讞拽 诇讗 诪专讗砖 讘住转专 讚讘专转讬 讜诇讬讟讘诇讜 讘爪驻专讗 讚砖讘转讗 讜诇讬拽讘诇讜 转讜专讛 讘爪驻专讗 讚砖讘转讗 讗诪专 专讘讬 讬爪讞拽 砖诇讗 讬讛讗 讛诇诇讜 讛讜诇讻讬谉 诇拽讘诇 转讜专讛 讜讛诇诇讜 讛讜诇讻讬谉 诇讟讘讬诇讛


The Gemara asks: And let them immerse during twilight on Shabbat eve and receive the Torah just after that during twilight. Why was it necessary to delay revelation until Shabbat morning? Rabbi Yitz岣k said that the verse said in that regard: 鈥淔rom the first, I did not speak in concealment鈥 (Isaiah 48:16). God did not give the Torah under the cloak of night, but rather in the light of day. The Gemara asks: And let them immerse themselves on Shabbat morning and receive the Torah on Shabbat morning. In that case, according to all opinions, the period of separation could have begun one twelve-hour period later. Rabbi Yitz岣k said: This was not done so that there would not be a situation where these, one segment of the people, would be going to receive the Torah while those, another segment of the people, would be going to immerse themselves. Optimally, the entire nation should go to receive the Torah together.


讗诪专 专讘讬 讞讬讬讗 讘专讘讬 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讝讜 讚讘专讬 专讘讬 讬砖诪注讗诇 讜专讘讬 注拽讬讘讗 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 砖砖 注讜谞讜转 砖诇诪讜转 讘注讬谞谉 讗诪专 专讘 讞住讚讗 诪讞诇讜拽转 砖驻讬专砖讛 诪谉 讛讗砖讛 讗讘诇 驻讬专砖讛 诪谉 讛讗讬砖 讟诪讗讛 讻诇 讝诪谉 砖讛讬讗 诇讞讛 诪转讬讘 专讘 砖砖转 讜讻诇 讘讙讚 讜讻诇 注讜专 讗砖专 讬讛讬讛 注诇讬讜 砖讻讘转 讝专注 驻专讟 诇砖讻讘转 讝专注 砖讛讬讗 住专讜讞讛 诪讗讬 诇讗讜 砖驻讬专砖讛 诪谉 讛讗讬砖 诇讗 砖驻讬专砖讛 诪谉 讛讗砖讛


Rabbi 岣yya, son of Rabbi Abba, said that Rabbi Yo岣nan said: These are the statements of Rabbi Yishmael and Rabbi Akiva. However, the Rabbis say: We require that six complete twelve-hour periods elapse between cohabitation and discharge. If a woman discharged semen less than seventy-two hours after having relations, the semen renders her ritually impure. Rav 岣sda said: The dispute over how long semen renders one ritually impure is only with regard to semen that is discharged from a woman; however, if it is discharged from a man, e.g., it was on a garment, it is impure as long as it is moist, regardless of how much time passed since its discharge. Rav Sheshet raises an objection based on what was taught in a baraita: The Torah states: 鈥淎nd every garment, and every hide on which there is semen shall be immersed in water, and be impure until evening鈥 (Leviticus 15:17). And the Sages taught: This excludes semen which is foul. What, is it not referring to semen discharged from a man, indicating that even moist semen becomes foul after a certain period of time and no longer transmits impurity? The Gemara rejects this: No, this halakha is referring to semen that was discharged from a woman.


讘注讬 专讘 驻驻讗 砖讻讘转 讝专注 砖诇 讬砖专讗诇 讘诪注讬 讙讜讬讛 诪讛讜 讬砖专讗诇 讚讚讗讬讙讬 讘诪爪讜转 讞讘讬诇 讙讜驻讬讬讛讜 讙讜讬诐 讚诇讗 讚讗讬讙讬 讘诪爪讜转 诇讗 讗讜 讚讬诇诪讗 讻讬讜谉 讚讗讻诇讬谉 砖拽爪讬诐 讜专诪砖讬诐 讞讘讬诇 讙讜驻讬讬讛讜 讜讗诐 转诪爪讬 诇讜诪专 讻讬讜谉 讚讗讻诇讬 砖拽爪讬诐 讜专诪砖讬诐 讞讘讬诇 讙讜驻讬讬讛讜 讘诪注讬 讘讛诪讛 诪讛讜 讗砖讛 (讛讬讗) 讚讗讬转 诇讛 驻专讜讝讚讜专 诪住专讞转 讗讘诇 讘讛诪讛 讚诇讬转 诇讛 驻专讜讝讚讜专 诇讗 讗讜 讚讬诇诪讗 诇讗 砖谞讗 转讬拽讜:


Rav Pappa raised a dilemma: What is the halakha with regard to semen of a Jew in the womb of a gentile woman? Do we say that since Jews are concerned about fulfilling mitzvot, due to that concern, their body temperature is hot and semen that is not absorbed becomes foul faster, in contrast to gentiles who are not concerned about fulfilling mitzvot for whom that is not the case? Or, perhaps, since gentiles eat detestable creatures and creeping animals their body temperature is also hot? And if you say that since they eat detestable creatures and creeping animals, their body temperature is hot, another dilemma can be raised: What is the halakha with regard to semen of a Jew in the womb of an animal? Do we say that in a woman, who has a long corridor [perozdor] to her womb, the semen becomes foul; but in an animal, which does not have as long a corridor, it does not? Or perhaps it is not different, and the period of time that the semen renders one ritually impure is the same in both cases? No resolution was found for these dilemmas. Therefore, let them stand unresolved.


转谞讜 专讘谞谉 讘砖砖讬 讘讞讚砖 谞讬转谞讜 注砖专转 讛讚讘专讜转 诇讬砖专讗诇 专讘讬 讬讜住讬 讗讜诪专 讘砖讘注讛 讘讜 讗诪专 专讘讗 讚讻讜诇讬 注诇诪讗 讘专讗砖 讞讚砖 讗转讜 诇诪讚讘专 住讬谞讬 讻转讬讘 讛讻讗 讘讬讜诐 讛讝讛 讘讗讜 诪讚讘专 住讬谞讬 讜讻转讬讘 讛转诐 讛讞讚砖 讛讝讛 诇讻诐 专讗砖 讞讚砖讬诐 诪讛 诇讛诇谉 专讗砖 讞讚砖 讗祝 讻讗谉 专讗砖 讞讚砖 讜讚讻讜诇讬 注诇诪讗 讘砖讘转 谞讬转谞讛 转讜专讛 诇讬砖专讗诇 讻转讬讘 讛讻讗 讝讻讜专 讗转 讬讜诐 讛砖讘转 诇拽讚砖讜 讜讻转讬讘 讛转诐 讜讬讗诪专 诪砖讛 讗诇 讛注诐 讝讻讜专 讗转 讛讬讜诐 讛讝讛 诪讛 诇讛诇谉 讘注爪讜诪讜 砖诇 讬讜诐 讗祝 讻讗谉 讘注爪讜诪讜 砖诇 讬讜诐 讻讬 驻诇讬讙讬 讘拽讘讬注讗 讚讬专讞讗 专讘讬 讬讜住讬 住讘专 讘讞讚 讘砖讘讗 讗讬拽讘注 讬专讞讗 讜讘讞讚 讘砖讘讗 诇讗 讗诪专 诇讛讜 讜诇讗 诪讬讚讬 诪砖讜诐 讞讜诇砖讗 讚讗讜专讞讗 讘转专讬 讘砖讘讗 讗诪专 诇讛讜 讜讗转诐 转讛讬讜 诇讬 诪诪诇讻转 讻讛谞讬诐


The Sages taught: On the sixth day of the month of Sivan, the Ten Commandments were given to the Jewish people. Rabbi Yosei says: On the seventh day of the month. Rava said: Everyone agrees that the Jews came to the Sinai desert on the New Moon, as it is written here: 鈥淚n the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai鈥 (Exodus 19:1), without elaborating what day it was. And it is written there: 鈥淭his month shall be to you the beginning of months; it shall be the first month of the year to you鈥 (Exodus 12:2). Just as there, the term 鈥渢his鈥 is referring to the New Moon, so too, here the term is referring to the New Moon. And similarly, everyone agrees that the Torah was given to the Jewish people on Shabbat, as it is written here in the Ten Commandments: 鈥淩emember the Shabbat day to keep it holy鈥 (Exodus 20:8), and it is written there: 鈥淎nd Moses said to the people: Remember this day, in which you came out from Egypt, out of the house of bondage, for by strength of hand the Lord brought you out from this place; there shall be no leaven eaten鈥 (Exodus 13:3). Just as there, the mitzva of remembrance was commanded on the very day of the Exodus, so too, here the mitzva of remembrance was commanded on the very day of Shabbat. Where Rabbi Yosei and the Sages disagree is with regard to the determination of the month, meaning which day of the week was established as the New Moon. Rabbi Yosei held: The New Moon was established on the first day of the week, and on the first day of the week He did not say anything to them due to the weariness caused by the journey. On the second day of the week, He said to them: 鈥淎nd you shall be to Me a kingdom of priests and a holy nation; these are the words that you shall speak to the children of Israel鈥 (Exodus 19:6).


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 Rabbi Hayim Herring with pride and love, in honor of his spouse, Terri Krivosha, who received this year's Sidney Barrows Lifetime Commitment Award from the Mpls. And St. Paul Federations in recognition of her distinguished contribution to the Twin Cities Legal and Jewish Communities.聽

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Shabbat 86

讻讟讘诇讗 诪专讜讘注转 讻讟讘诇讗 讛讜讗 讚砖专讬 讛讗 诇讗讜 讛讻讬 讗住讜专 讛转诐 诇讗拽讜诇讬 讘讛 拽讜诇讗 讗讞专讬谞讗 诇讛转讬专 专讗砖 转讜专 讛讬讜爪讗 讛讬诪谞讛:


as a square board. All of the halakhot of planting various species were stated with regard to a square-shaped garden bed. By inference: When it is like a square board, it is permitted; and when that is not the case, it is prohibited. Planting different species in horizontal and vertical rows without a space between the species is ineffective, even with circles. Rav Ashi replied: When the baraita says a square board, it does not mean that the only way to demarcate between different species is when the rows are in that configuration. Rather, it is to introduce a different leniency. The baraita came to permit a triangular plot that protrudes from it into another field. This means that a triangular protrusion into another field is considered a conspicuous demarcation only if the bed was square; in that case, no additional measures are necessary.


诪转谞讬壮 诪谞讬谉 诇驻讜诇讟转 砖讻讘转 讝专注 讘讬讜诐 讛砖诇讬砖讬 (砖转讛讗) 讟诪讗讛 砖谞讗诪专 讛讬讜 谞讻谞讬诐 诇砖诇砖转 讬诪讬诐 诪谞讬谉 砖诪专讞讬爪讬谉 讗转 讛诪讬诇讛 讘讬讜诐 讛砖诇讬砖讬 砖讞诇 诇讛讬讜转 讘砖讘转 砖谞讗诪专 讜讬讛讬 讘讬讜诐 讛砖诇讬砖讬 讘讛讬讜转诐 讻讗讘讬诐 诪谞讬谉 砖拽讜砖专讬谉 诇砖讜谉 砖诇 讝讛讜专讬转 讘专讗砖 砖注讬专 讛诪砖转诇讞 砖谞讗诪专 讗诐 讬讛讬讜 讞讟讗讬讻诐 讻砖谞讬诐 讻砖诇讙 讬诇讘讬谞讜 诪谞讬谉 诇住讬讻讛 砖讛讬讗 讻砖转讬讬讛 讘讬讜诐 讛讻驻讜专讬诐 讗祝 注诇 驻讬 砖讗讬谉 专讗讬讛 诇讚讘专 讝讻专 诇讚讘专 砖谞讗诪专 讜转讘讗 讻诪讬诐 讘拽专讘讜 讜讻砖诪谉 讘注爪诪讜转讬讜:


MISHNA: The mishna continues to cite a series of unrelated halakhot based upon biblical allusions. From where is it derived that a woman who discharges semen even on the third day after relations is ritually impure, just like one who touches semen (see Leviticus 15:17)? Because the semen remains fit for insemination, it can transmit impurity, as it is stated prior to the revelation at Sinai: 鈥淎nd he said to the people, prepare yourselves for three days, do not approach a woman鈥 (Exodus 19:15). This three-day separation period ensured that even a woman who discharged semen would be pure. The mishna cites another halakha based on a biblical allusion: From where is it derived that one may wash the circumcision on the third day, meaning the third day after the circumcision, even if it occurs on Shabbat? As it is stated: 鈥淎nd it came to pass on the third day when they were in pain鈥 (Genesis 34:25). The pain of circumcision lasts at least three days, and as long as the child is in pain he is considered to be in danger. The mishna cites another halakha with an allusion in the Bible: From where is it derived that one ties a scarlet strip of wool to the head of the scapegoat that is dispatched to Azazel? As it is stated: 鈥淚f your sins be like scarlet, they will become white like snow鈥 (Isaiah 1:18). Since the goat is offered to atone for sins, red wool is tied to its horns. The mishna cites another allusion. From where is it derived that smearing oil on one鈥檚 body is like drinking and is similarly prohibited on Yom Kippur? Although there is no proof for this, there is an allusion to it, as it is stated: 鈥淎nd it comes into his inward parts like water and like oil into his bones鈥 (Psalms 109:18). The verse appears to equate smearing oil on one鈥檚 body with drinking water.


讙诪壮 专讬砖讗 讚诇讗 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛 住讬驻讗 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讚讗讬 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讟讛讜专讛 砖诪注谞讗 诇讬讛 诪讗谉 讚诇讗 诪讜拽讬 讻转谞讗讬 转谞讗 专讬砖讗 讟讛讜专讛 讜诪讜拽讬 诇讛 诇讻讜诇讛 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讜诪讗谉 讚诪讜拽讬诐 讻转谞讗讬 专讬砖讗 专讘谞谉 讜住讬驻讗 讻专讘讬 讗诇注讝专 讘谉 注讝专讬讛


GEMARA: The Gemara comments on the halakhot cited in the mishna: The first clause in the mishna with regard to discharged semen is not in accordance with the opinion of Rabbi Elazar ben Azarya. The latter clause in the mishna with regard to circumcision is in accordance with the opinion of Rabbi Elazar ben Azarya. As, if one was to assert that the first clause is also in accordance with the opinion of Rabbi Elazar ben Azarya, we heard him say that in that case the woman is ritually pure. The Gemara explains: He who does not establish the mishna as reflecting the opinions of two tanna鈥檌m, has a variant reading of the mishna; he teaches the halakha in the first clause: The woman is ritually pure, and establishes the entire mishna in accordance with the opinion of Rabbi Elazar ben Azarya. And he who establishes the mishna as reflecting the opinions of two tanna鈥檌m, holds that the first clause is in accordance with the opinion of the Rabbis, and the latter clause is in accordance with the opinion of Rabbi Elazar ben Azarya.


转谞讜 专讘谞谉 驻讜诇讟转 砖讻讘转 讝专注 讘讬讜诐 讛砖诇讬砖讬 讟讛讜专讛 讚讘专讬 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 专讘讬 讬砖诪注讗诇 讗讜诪专 驻注诪讬诐 砖讛谉 讗专讘注 注讜谞讜转 驻注诪讬诐 砖讛谉 讞诪砖 注讜谞讜转 驻注诪讬诐 砖讛谉 砖砖 注讜谞讜转 专讘讬 注拽讬讘讗 讗讜诪专 诇注讜诇诐 讞诪砖 讜讗诐 讬爪讗转讛 诪拽爪转 注讜谞讛 专讗砖讜谞讛 谞讜转谞讬谉 诇讛 诪拽爪转 注讜谞讛 砖砖讬转


The Gemara elaborates on the matter of a woman who discharges semen, citing that which the Sages taught in a baraita: A woman who discharges semen at any point on the third day is ritually pure; this is the statement of Rabbi Elazar ben Azarya. Rabbi Yishmael says: Even on the third day she is ritually impure. In addition, the only relevant tally is the number of days. The number of twelve-hour periods of night and day that passed is not relevant. Sometimes there are four twelve-hour periods that elapsed between cohabitation and discharge. If she had relations just before nightfall on Wednesday and discharged on Friday night at the beginning of Shabbat, it is considered as if three days passed, meaning Wednesday, Thursday and Friday; and four twelve-hour periods, meaning Wednesday night, Thursday day, Thursday night and Friday day. Sometimes there are five twelve-hour periods that elapsed, in a case where she discharged semen at the end of Friday night. Sometimes there are six twelve-hour periods that elapsed, if she had relations at the beginning of Tuesday night and discharged at the end of the third day. Rabbi Akiva says: The halakha is that it is always five twelve-hour periods. And if she had relations after part of the first period passed, she is given part of the sixth period to complete the requisite five twelve-hour periods, so that sixty hours will have elapsed between cohabitation and discharge.


讗诪专讜讛 专讘谞谉 拽诪讬讛 讚专讘 驻驻讗 讜讗诪专讬 诇讛 专讘 驻驻讗 诇专讘讗 讘砖诇诪讗 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讻专讘谞谉 讚讗诪专讬 讘讞诪砖 注讘讬讚 驻专讬砖讛 讜专讘讬 讬砖诪注讗诇 讻专讘讬 讬讜住讬 讚讗诪专 讘讗专讘注 注讘讬讚 驻专讬砖讛 讗诇讗 专讘讬 注拽讬讘讗 讻诪讗谉 诇注讜诇诐 讻专讘讬 讬讜住讬 讻讚讗诪专 专讘 讗讚讗 讘专 讗讛讘讛 诪砖讛 讘讛砖讻诪讛 注诇讛 讜讘讛砖讻诪讛 讬专讚


The Rabbis said this before Rav Pappa, and some say that Rav Pappa said this to Rava: Granted, Rabbi Elazar ben Azarya holds in accordance with the opinion of the Rabbis, who say with regard to the revelation at Sinai that Moses instituted separation between husbands and wives on the fifth day of the week. Since everyone agrees that the Torah was given on Shabbat, husbands and wives were separated for two days. And Rabbi Yishmael holds in accordance with the opinion of Rabbi Yosei, who said that Moses instituted separation on the fourth day of the week, meaning that husbands and wives were separated for three days. However, in accordance with whose opinion did Rabbi Akiva state his opinion? Ritual impurity, in this case, is not based on the passage of days but on the passage of twelve-hour periods, which do not correspond to either opinion mentioned with regard to the revelation at Sinai. The Gemara answers: Actually, Rabbi Akiva holds in accordance with the opinion of Rabbi Yosei. However, his understanding is based on that which Rav Adda bar Ahava said: Moses ascended Mount Sinai early in the morning, and he descended early in the morning and related to them the mitzva of separation.


讘讛砖讻诪讛 注诇讛 讚讻转讬讘 讜讬砖讻诐 诪砖讛 讘讘拽专 讜讬注诇 讗诇 讛专 住讬谞讬 讘讛砖讻诪讛 讬专讚 讚讻转讬讘 诇讱 专讚 讜注诇讬转 讗转讛 讜讗讛专谉 注诪讱 诪拽讬砖 讬专讬讚讛 诇注诇讬讬讛 诪讛 注诇讬讬讛 讘讛砖讻诪讛 讗祝 讬专讬讚讛 讘讛砖讻诪讛


The Gemara explains the source of this opinion: He ascended Mount Sinai early in the morning, as it is written: 鈥淎nd Moses rose up early in the morning, and went up to Mount Sinai, as the Lord had commanded him鈥 (Exodus 34:4). And he descended the mountain early in the morning, as it is written: 鈥淕o descend and you shall ascend together with Aaron鈥 (Exodus 19:24). The Torah juxtaposes descent to ascent to establish that just as Moses鈥 ascent was early in the morning, so too, his descent was early in the morning. Moses told the people to separate in the early morning so that there would be five complete periods of separation over the course of the three days.


诇诪讛 诇讬讛 诇诪讬诪专讗 诇讛讜 讜讛讗 讗诪专 专讘 讛讜谞讗 讬砖专讗诇 拽讚讜砖讬诐 讛谉 讜讗讬谉 诪砖诪砖讬谉 诪讟讜转讬讛谉 讘讬讜诐 讛讗 讗诪专 专讘讗 讗诐 讛讬讛 讘讬转 讗驻诇 诪讜转专 讜讗诪专 专讘讗 讜讗讬转讬诪讗 专讘 驻驻讗 转诇诪讬讚 讞讻诐 诪讗驻讬诇 讘讟诇讬转讜 讜诪讜转专


The Gemara asks: Why did he need to tell them to separate during the morning hours? Didn鈥檛 Rav Huna say: The Jewish people are holy and do not have relations during the day? It was not necessary to command them until night. The Gemara replies: It was necessary to tell them in the morning, as Rava said: If it was a dark house, it is permitted to have relations during the day. And similarly, Rava said, and some say that Rav Pappa said: A Torah scholar obscures the light in the room with his cloak and is thereby permitted to have relations during the day. Therefore, it was necessary to command the people to separate even during the daytime hours.


讜讛讗 讟讘讜诇讬 讬讜诐 谞讬谞讛讜 讗讘讬讬 讘专 专讘讬谉 讜专讘 讞谞讬谞讗 讘专 讗讘讬谉 讚讗诪专讬 转专讜讜讬讬讛讜 谞讬转谞讛 转讜专讛 诇讟讘讜诇 讬讜诐 讬转讬讘 诪专讬诪专 讜拽讗诪专 诇讛 诇讛讗 砖诪注转讗 讗诪专 诇讬讛 专讘讬谞讗 诇诪专讬诪专 谞讬转谞讛 拽讗诪专转 讗讜 专讗讜讬讛 拽讗诪专转 讗诪专 诇讬讛 专讗讜讬讛 拽讗诪讬谞讗


The Gemara asks: Didn鈥檛 some of the people have status of those who immersed themselves during the day when they received the Torah? Some of the women immersed themselves on Shabbat evening to purify themselves from the discharge of semen. Even after immersion, the purification process is not complete until sunset. It was Abaye bar Ravin and Rav 岣nina bar Avin who both said in response: The Torah was given to those who immersed themselves during the day, and that in no way diminishes the magnitude of the revelation. The Gemara relates that Mareimar sat and stated this halakha. Ravina said to Mareimar: Did you say that the Torah was actually given to those who immersed themselves during the day, or did you say that it was fit to be given to those who immersed themselves during the day, but, in reality, it was not? He said to him: I said that the Torah was fit to be given, but in actuality the nation was ritually pure, and the women did not discharge semen on the third day.


讜诇讬讟讘诇讜 讘讬谞讬 砖讬诪砖讬 讜诇讬拽讘诇讜 转讜专讛 讘讬谞讬 砖讬诪砖讬 讗诪专 专讘讬 讬爪讞拽 诇讗 诪专讗砖 讘住转专 讚讘专转讬 讜诇讬讟讘诇讜 讘爪驻专讗 讚砖讘转讗 讜诇讬拽讘诇讜 转讜专讛 讘爪驻专讗 讚砖讘转讗 讗诪专 专讘讬 讬爪讞拽 砖诇讗 讬讛讗 讛诇诇讜 讛讜诇讻讬谉 诇拽讘诇 转讜专讛 讜讛诇诇讜 讛讜诇讻讬谉 诇讟讘讬诇讛


The Gemara asks: And let them immerse during twilight on Shabbat eve and receive the Torah just after that during twilight. Why was it necessary to delay revelation until Shabbat morning? Rabbi Yitz岣k said that the verse said in that regard: 鈥淔rom the first, I did not speak in concealment鈥 (Isaiah 48:16). God did not give the Torah under the cloak of night, but rather in the light of day. The Gemara asks: And let them immerse themselves on Shabbat morning and receive the Torah on Shabbat morning. In that case, according to all opinions, the period of separation could have begun one twelve-hour period later. Rabbi Yitz岣k said: This was not done so that there would not be a situation where these, one segment of the people, would be going to receive the Torah while those, another segment of the people, would be going to immerse themselves. Optimally, the entire nation should go to receive the Torah together.


讗诪专 专讘讬 讞讬讬讗 讘专讘讬 讗讘讗 讗诪专 专讘讬 讬讜讞谞谉 讝讜 讚讘专讬 专讘讬 讬砖诪注讗诇 讜专讘讬 注拽讬讘讗 讗讘诇 讞讻诪讬诐 讗讜诪专讬诐 砖砖 注讜谞讜转 砖诇诪讜转 讘注讬谞谉 讗诪专 专讘 讞住讚讗 诪讞诇讜拽转 砖驻讬专砖讛 诪谉 讛讗砖讛 讗讘诇 驻讬专砖讛 诪谉 讛讗讬砖 讟诪讗讛 讻诇 讝诪谉 砖讛讬讗 诇讞讛 诪转讬讘 专讘 砖砖转 讜讻诇 讘讙讚 讜讻诇 注讜专 讗砖专 讬讛讬讛 注诇讬讜 砖讻讘转 讝专注 驻专讟 诇砖讻讘转 讝专注 砖讛讬讗 住专讜讞讛 诪讗讬 诇讗讜 砖驻讬专砖讛 诪谉 讛讗讬砖 诇讗 砖驻讬专砖讛 诪谉 讛讗砖讛


Rabbi 岣yya, son of Rabbi Abba, said that Rabbi Yo岣nan said: These are the statements of Rabbi Yishmael and Rabbi Akiva. However, the Rabbis say: We require that six complete twelve-hour periods elapse between cohabitation and discharge. If a woman discharged semen less than seventy-two hours after having relations, the semen renders her ritually impure. Rav 岣sda said: The dispute over how long semen renders one ritually impure is only with regard to semen that is discharged from a woman; however, if it is discharged from a man, e.g., it was on a garment, it is impure as long as it is moist, regardless of how much time passed since its discharge. Rav Sheshet raises an objection based on what was taught in a baraita: The Torah states: 鈥淎nd every garment, and every hide on which there is semen shall be immersed in water, and be impure until evening鈥 (Leviticus 15:17). And the Sages taught: This excludes semen which is foul. What, is it not referring to semen discharged from a man, indicating that even moist semen becomes foul after a certain period of time and no longer transmits impurity? The Gemara rejects this: No, this halakha is referring to semen that was discharged from a woman.


讘注讬 专讘 驻驻讗 砖讻讘转 讝专注 砖诇 讬砖专讗诇 讘诪注讬 讙讜讬讛 诪讛讜 讬砖专讗诇 讚讚讗讬讙讬 讘诪爪讜转 讞讘讬诇 讙讜驻讬讬讛讜 讙讜讬诐 讚诇讗 讚讗讬讙讬 讘诪爪讜转 诇讗 讗讜 讚讬诇诪讗 讻讬讜谉 讚讗讻诇讬谉 砖拽爪讬诐 讜专诪砖讬诐 讞讘讬诇 讙讜驻讬讬讛讜 讜讗诐 转诪爪讬 诇讜诪专 讻讬讜谉 讚讗讻诇讬 砖拽爪讬诐 讜专诪砖讬诐 讞讘讬诇 讙讜驻讬讬讛讜 讘诪注讬 讘讛诪讛 诪讛讜 讗砖讛 (讛讬讗) 讚讗讬转 诇讛 驻专讜讝讚讜专 诪住专讞转 讗讘诇 讘讛诪讛 讚诇讬转 诇讛 驻专讜讝讚讜专 诇讗 讗讜 讚讬诇诪讗 诇讗 砖谞讗 转讬拽讜:


Rav Pappa raised a dilemma: What is the halakha with regard to semen of a Jew in the womb of a gentile woman? Do we say that since Jews are concerned about fulfilling mitzvot, due to that concern, their body temperature is hot and semen that is not absorbed becomes foul faster, in contrast to gentiles who are not concerned about fulfilling mitzvot for whom that is not the case? Or, perhaps, since gentiles eat detestable creatures and creeping animals their body temperature is also hot? And if you say that since they eat detestable creatures and creeping animals, their body temperature is hot, another dilemma can be raised: What is the halakha with regard to semen of a Jew in the womb of an animal? Do we say that in a woman, who has a long corridor [perozdor] to her womb, the semen becomes foul; but in an animal, which does not have as long a corridor, it does not? Or perhaps it is not different, and the period of time that the semen renders one ritually impure is the same in both cases? No resolution was found for these dilemmas. Therefore, let them stand unresolved.


转谞讜 专讘谞谉 讘砖砖讬 讘讞讚砖 谞讬转谞讜 注砖专转 讛讚讘专讜转 诇讬砖专讗诇 专讘讬 讬讜住讬 讗讜诪专 讘砖讘注讛 讘讜 讗诪专 专讘讗 讚讻讜诇讬 注诇诪讗 讘专讗砖 讞讚砖 讗转讜 诇诪讚讘专 住讬谞讬 讻转讬讘 讛讻讗 讘讬讜诐 讛讝讛 讘讗讜 诪讚讘专 住讬谞讬 讜讻转讬讘 讛转诐 讛讞讚砖 讛讝讛 诇讻诐 专讗砖 讞讚砖讬诐 诪讛 诇讛诇谉 专讗砖 讞讚砖 讗祝 讻讗谉 专讗砖 讞讚砖 讜讚讻讜诇讬 注诇诪讗 讘砖讘转 谞讬转谞讛 转讜专讛 诇讬砖专讗诇 讻转讬讘 讛讻讗 讝讻讜专 讗转 讬讜诐 讛砖讘转 诇拽讚砖讜 讜讻转讬讘 讛转诐 讜讬讗诪专 诪砖讛 讗诇 讛注诐 讝讻讜专 讗转 讛讬讜诐 讛讝讛 诪讛 诇讛诇谉 讘注爪讜诪讜 砖诇 讬讜诐 讗祝 讻讗谉 讘注爪讜诪讜 砖诇 讬讜诐 讻讬 驻诇讬讙讬 讘拽讘讬注讗 讚讬专讞讗 专讘讬 讬讜住讬 住讘专 讘讞讚 讘砖讘讗 讗讬拽讘注 讬专讞讗 讜讘讞讚 讘砖讘讗 诇讗 讗诪专 诇讛讜 讜诇讗 诪讬讚讬 诪砖讜诐 讞讜诇砖讗 讚讗讜专讞讗 讘转专讬 讘砖讘讗 讗诪专 诇讛讜 讜讗转诐 转讛讬讜 诇讬 诪诪诇讻转 讻讛谞讬诐


The Sages taught: On the sixth day of the month of Sivan, the Ten Commandments were given to the Jewish people. Rabbi Yosei says: On the seventh day of the month. Rava said: Everyone agrees that the Jews came to the Sinai desert on the New Moon, as it is written here: 鈥淚n the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai鈥 (Exodus 19:1), without elaborating what day it was. And it is written there: 鈥淭his month shall be to you the beginning of months; it shall be the first month of the year to you鈥 (Exodus 12:2). Just as there, the term 鈥渢his鈥 is referring to the New Moon, so too, here the term is referring to the New Moon. And similarly, everyone agrees that the Torah was given to the Jewish people on Shabbat, as it is written here in the Ten Commandments: 鈥淩emember the Shabbat day to keep it holy鈥 (Exodus 20:8), and it is written there: 鈥淎nd Moses said to the people: Remember this day, in which you came out from Egypt, out of the house of bondage, for by strength of hand the Lord brought you out from this place; there shall be no leaven eaten鈥 (Exodus 13:3). Just as there, the mitzva of remembrance was commanded on the very day of the Exodus, so too, here the mitzva of remembrance was commanded on the very day of Shabbat. Where Rabbi Yosei and the Sages disagree is with regard to the determination of the month, meaning which day of the week was established as the New Moon. Rabbi Yosei held: The New Moon was established on the first day of the week, and on the first day of the week He did not say anything to them due to the weariness caused by the journey. On the second day of the week, He said to them: 鈥淎nd you shall be to Me a kingdom of priests and a holy nation; these are the words that you shall speak to the children of Israel鈥 (Exodus 19:6).


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