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Today's Daf Yomi

June 3, 2020 | 讬状讗 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鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

Shabbat 89

Today’s shiur is dedicated by Leah Brick in memory of Rabbi Dr. Norman Lamm who was a champion of woman learning Torah. Leah thanks him for all that he has done for the entire Jewish community and for the kindness he has always shown to her family in particular.

Why was the Torah given to humans and not to angels? Why was Moshe worthy to have the Torah called “Moshe’s Torah”? How did Satan trick the people into believing that Moshe was not coming down from the mountain and led them to worship the golden calf? Why was it called Sinai? What other names was it called and why? The gemara moves on to the next topic from the mishna of the red wool that was tied around the scapegoat. It is learned out from a verse in Ezekiel. Why is scarlet in plural form? The verse is used to elaborate on a potential conversation between the Jews and God about whether or not our forefathers would go out to bat for us and would rebuke us in a sympathetic manner. Another similar drasha is brought from a different verse showing that Isaac is the only one who would be sympathetic. The next mishna continues with the amount one is obligated for carrying wood, spices, materials used for dying and for cleaning.

注讘讜讚转 讙诇讜诇讬诐 砖讜讘 诪讛 讻转讬讘 讘讛 讝讻讜专 讗转 讬讜诐 讛砖讘转 诇拽讚砖讜 讻诇讜诐 讗转诐 注讜砖讬诐 诪诇讗讻讛 砖讗转诐 爪专讬讻讬谉 砖讘讜转 砖讜讘 诪讛 讻转讬讘 讘讛 诇讗 转砖讗 诪砖讗 讜诪转谉 讬砖 讘讬谞讬讻诐 砖讜讘 诪讛 讻转讬讘 讘讛 讻讘讚 讗转 讗讘讬讱 讜讗转 讗诪讱 讗讘 讜讗诐 讬砖 诇讻诐 砖讜讘 诪讛 讻转讬讘 讘讛 诇讗 转专爪讞 诇讗 转谞讗祝 诇讗 转讙谞讘 拽谞讗讛 讬砖 讘讬谞讬讻诐 讬爪专 讛专注 讬砖 讘讬谞讬讻诐 诪讬讚 讛讜讚讜 诇讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 砖谞讗诪专 讛壮 讗讚谞讬谞讜 诪讛 讗讚讬专 砖诪讱 讜讙讜壮 讜讗讬诇讜 转谞讛 讛讜讚讱 注诇 讛砖诪讬诐 诇讗 讻转讬讘

idols that you require this special warning? Again Moses asked: What else is written in it? The Holy One, Blessed be He, said to him: 鈥淩emember the Shabbat day to sanctify it鈥 (Exodus 20:8). Moses asked the angels: Do you perform labor that you require rest from it? Again Moses asked: What else is written in it? 鈥淒o not take the name of the Lord your God in vain鈥 (Exodus 20:7), meaning that it is prohibited to swear falsely. Moses asked the angels: Do you conduct business with one another that may lead you to swear falsely? Again Moses asked: What else is written in it? The Holy One, Blessed be He, said to him: 鈥淗onor your father and your mother鈥 (Exodus 20:12). Moses asked the angels: Do you have a father or a mother that would render the commandment to honor them relevant to you? Again Moses asked: What else is written in it? God said to him: 鈥淵ou shall not murder, you shall not commit adultery, you shall not steal鈥 (Exodus 20:13) Moses asked the angels: Is there jealousy among you, or is there an evil inclination within you that would render these commandments relevant? Immediately they agreed with the Holy One, Blessed be He, that He made the right decision to give the Torah to the people, and as it is stated: 鈥淕od our Lord, how glorious is Your name in all the earth鈥 (Psalms 8:10), while 鈥渢hat Your majesty is placed above the heavens鈥 is not written because the angels agreed with God that it is appropriate to give the Torah to the people on earth.

诪讬讚 讻诇 讗讞讚 讜讗讞讚 谞注砖讛 诇讜 讗讜讛讘 讜诪住专 诇讜 讚讘专 砖谞讗诪专 注诇讬转 诇诪专讜诐 砖讘讬转 砖讘讬 诇拽讞转 诪转谞讜转 讘讗讚诐 讘砖讻专 砖拽专讗讜讱 讗讚诐 诇拽讞转 诪转谞讜转 讗祝 诪诇讗讱 讛诪讜转 诪住专 诇讜 讚讘专 砖谞讗诪专 讜讬转谉 讗转 讛拽讟专转 讜讬讻驻专 注诇 讛注诐 讜讗讜诪专 讜讬注诪讚 讘讬谉 讛诪转讬诐 讜讘讬谉 讛讞讬讬诐 讜讙讜壮 讗讬 诇讗讜 讚讗诪专 诇讬讛 诪讬 讛讜讛 讬讚注:

Immediately, each and every one of the angels became an admirer of Moses and passed something to him, as it is stated: 鈥淵ou ascended on high, you took a captive, you took gifts on account of man, and even among the rebellious also that the Lord God might dwell there鈥 (Psalms 68:19). The meaning of the verse is: In reward for the fact that they called you man, you are not an angel and the Torah is applicable to you, you took gifts from the angels. And even the Angel of Death gave him something, as Moses told Aaron how to stop the plague, as it is stated: 鈥淎nd he placed the incense, and he atoned for the people鈥 (Numbers 17:12). And the verse says: 鈥淎nd he stood between the dead and the living, and the plague was stopped鈥 (Numbers 17:13). If it were not that the Angel of Death told him this remedy, would he have known it?

讜讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讘砖注讛 砖讬专讚 诪砖讛 诪诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 讘讗 砖讟谉 讜讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 转讜专讛 讛讬讻谉 讛讬讗 讗诪专 诇讜 谞转转讬讛 诇讗专抓 讛诇讱 讗爪诇 讗专抓 讗诪专 诇讛 转讜专讛 讛讬讻谉 讛讬讗 讗诪专讛 诇讜 讗诇讛讬诐 讛讘讬谉 讚专讻讛 讜讙讜壮 讛诇讱 讗爪诇 讬诐 讜讗诪专 诇讜 讗讬谉 注诪讚讬 讛诇讱 讗爪诇 转讛讜诐 讗诪专 诇讜 讗讬谉 讘讬 砖谞讗诪专 转讛讜诐 讗诪专 诇讗 讘讬 讛讬讗 讜讬诐 讗诪专 讗讬谉 注诪讚讬 讗讘讚讜谉 讜诪讜转 讗诪专讜 讘讗讝谞讬谞讜 砖诪注谞讜 砖诪注讛 讞讝专 讜讗诪专 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 讞讬驻砖转讬 讘讻诇 讛讗专抓 讜诇讗 诪爪讗转讬讛 讗诪专 诇讜 诇讱 讗爪诇 讘谉 注诪专诐

And Rabbi Yehoshua ben Levi said: When Moses descended from standing before the Holy One, Blessed be He, with the Torah, Satan came and said before Him: Master of the Universe, where is the Torah?
He said to him: I have given it to the earth. He went to the earth, and said to it: Where is the Torah? It said to him: I do not know, as only: 鈥淕od understands its way, and He knows its place鈥 (Job 28:23).
He went to the sea and asked: Where is the Torah? And the sea said to him: 鈥淚t is not with me.鈥
He went to the depths and asked: Where is the Torah? And the depths said to him: 鈥淚t is not within me.鈥 And from where is it derived that the sea and the depths answered him this way? As it is stated: 鈥淭he depth said: It is not within me, and the sea said: It is not with me鈥 (Job 28:14). 鈥淒estruction and death said: We heard a rumor of it with our ears鈥 (Job 28:22).
Satan returned and said before the Holy One, Blessed be He: Master of the Universe, I searched for the Torah throughout all the earth and did not find it. He said to him: Go to Moses, son of Amram.

讛诇讱 讗爪诇 诪砖讛 讗诪专 诇讜 转讜专讛 砖谞转谉 诇讱 讛拽讚讜砖 讘专讜讱 讛讜讗 讛讬讻谉 讛讬讗 讗诪专 诇讜 讜讻讬 诪讛 讗谞讬 砖谞转谉 诇讬 讛拽讚讜砖 讘专讜讱 讛讜讗 转讜专讛 讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 诪砖讛 讘讚讗讬 讗转讛 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讞诪讜讚讛 讙谞讜讝讛 讬砖 诇讱 砖讗转讛 诪砖转注砖注 讘讛 讘讻诇 讬讜诐 讗谞讬 讗讞讝讬拽 讟讜讘讛 诇注爪诪讬 讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 讛讜讗讬诇 讜诪讬注讟转 注爪诪讱 转拽专讗 注诇 砖诪讱 砖谞讗诪专 讝讻专讜 转讜专转 诪砖讛 注讘讚讬 讜讙讜壮:

He went to Moses and said to him: The Torah that the Holy One, Blessed be He, gave you, where is it? Moses evaded the question and said to him: And what am I that the Holy One, Blessed be He, would have given me the Torah? I am unworthy. The Holy One, Blessed be He, said to Moses: Moses, are you a fabricator? Moses said before Him: Master of the Universe, You have a hidden treasure in which You delight every day, as it is stated: 鈥淎nd I was His delight every day, playing before Him at every moment鈥 (Proverbs 8:30). Should I take credit for myself and say that You gave it to me? The Holy One, Blessed be He, said to Moses: Since you belittled yourself, the Torah will be called by your name, as it is stated: 鈥淩emember the Torah of Moses My servant to whom I commanded at Horeb laws and statutes for all of Israel鈥 (Malachi 3:22).

讜讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讘砖注讛 砖注诇讛 诪砖讛 诇诪专讜诐 诪爪讗讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 砖讛讬讛 拽讜砖专 讻转专讬诐 诇讗讜转讬讜转 讗诪专 诇讜 诪砖讛 讗讬谉 砖诇讜诐 讘注讬专讱 讗诪专 诇驻谞讬讜 讻诇讜诐 讬砖 注讘讚 砖谞讜转谉 砖诇讜诐 诇专讘讜 讗诪专 诇讜 讛讬讛 诇讱 诇注讝专谞讬 诪讬讚 讗诪专 诇讜 讜注转讛 讬讙讚诇 谞讗 讻讞 讛壮 讻讗砖专 讚讘专转

And Rabbi Yehoshua ben Levi said: When Moses ascended on High, he found the Holy One, Blessed be He, tying crowns to letters. On the tops of certain letters there are ornamental crownlets. Moses said nothing, and God said to him: Moses, is there no greeting in your city? Do people not greet each other in your city? He said before Him: Does a servant greet his master? That would be disrespectful. He said to him: At least you should have assisted Me and wished Me success in My work. Immediately he said to Him: 鈥淎nd now, may the power of the Lord be great as you have spoken鈥 (Numbers 14:17).

(讗诪专) 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪讗讬 讚讻转讬讘 讜讬专讗 讛注诐 讻讬 讘砖砖 诪砖讛 讗诇 转拽专讬 讘讜砖砖 讗诇讗 讘讗讜 砖砖 讘砖注讛 砖注诇讛 诪砖讛 诇诪专讜诐 讗诪专 诇讛谉 诇讬砖专讗诇 诇住讜祝 讗专讘注讬诐 讬讜诐 讘转讞诇转 砖砖 讗谞讬 讘讗 诇住讜祝 讗专讘注讬诐 讬讜诐 讘讗 砖讟谉 讜注讬专讘讘 讗转 讛注讜诇诐 讗诪专 诇讛谉 诪砖讛 专讘讻诐 讛讬讻谉 讛讜讗 讗诪专讜 诇讜 注诇讛 诇诪专讜诐 讗诪专 诇讛谉 讘讗讜 砖砖 讜诇讗 讛砖讙讬讞讜 注诇讬讜 诪转 讜诇讗 讛砖讙讬讞讜 注诇讬讜 讛专讗讛 诇讛谉 讚诪讜转 诪讟转讜 讜讛讬讬谞讜 讚拽讗诪专讬 诇讬讛 诇讗讛专谉 讻讬 讝讛 诪砖讛 讛讗讬砖 讜讙讜壮:

And Rabbi Yehoshua ben Levi said: What is the meaning of that which is written: 鈥淎nd the people saw that Moses delayed [boshesh] to come down from the mount鈥 (Exodus 32:1)? Do not read the word in the verse as boshesh; rather, read it as ba鈥檜 shesh, six hours have arrived. When Moses ascended on High, he told the Jewish people: In forty days, at the beginning of six hours, I will come. After forty days, Satan came and brought confusion to the world by means of a storm, and it was impossible to ascertain the time. Satan said to the Jews: Where is your teacher Moses? They said to him: He ascended on High. He said to them: Six hours have arrived and he has not yet come. Surely he won鈥檛. And they paid him no attention. Satan said to them: Moses died. And they paid him no attention. Ultimately, he showed them an image of his death-bed and an image of Moses鈥 corpse in a cloud. And that is what the Jewish people said to Aaron: 鈥淔or this Moses, the man who brought us up out of the land of Egypt, we know not what has become of him鈥 (Exodus 32:1).

讗诪专 诇讬讛 讛讛讜讗 诪专讘谞谉 诇专讘 讻讛谞讗 诪讬 砖诪讬注 诇讱 诪讗讬 讛专 住讬谞讬 讗诪专 诇讬讛 讛专 砖谞注砖讜 讘讜 谞住讬诐 诇讬砖专讗诇 讛专 谞讬住讗讬 诪讬讘注讬 诇讬讛 讗诇讗 讛专 砖谞注砖讛 住讬诪谉 讟讜讘 诇讬砖专讗诇 讛专 住讬诪谞讗讬 诪讬讘注讬 诇讬讛 讗诪专 诇讬讛 诪讗讬 讟注诪讗 诇讗 砖讻讬讞转 拽诪讬讛 讚专讘 驻驻讗 讜专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讚诪注讬讬谞讬 讘讗讙讚转讗 讚专讘 讞住讚讗 讜专讘讛 讘专讬讛 讚专讘 讛讜谞讗 讚讗诪专讬 转专讜讜讬讬讛讜 诪讗讬 讛专 住讬谞讬 讛专 砖讬专讚讛 砖谞讗讛 诇讗诪讜转 讛注讜诇诐 注诇讬讜 讜讛讬讬谞讜 讚讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讞诪砖讛 砖诪讜转 讬砖 诇讜 诪讚讘专 爪讬谉 砖谞爪讟讜讜 讬砖专讗诇 注诇讬讜 诪讚讘专 拽讚砖 砖谞转拽讚砖讜 讬砖专讗诇 注诇讬讜 诪讚讘专 拽讚诪讜转 砖谞转谞讛 拽讚讜诪讛 注诇讬讜 诪讚讘专 驻讗专谉

One of the Sages said to Rav Kahana: Did you hear what is the reason that the mountain was called Mount Sinai? Rav Kahana said to him: It is because it is a mountain upon which miracles [nissim] were performed for the Jewish people. The Sage said to him: If so, it should have been called Mount Nisai, the mountain of miracles. Rather, Rav Kahana said to him: It is a mountain that was a good omen [siman] for the Jewish people. The Sage said to him: If so, it should have been called Har Simanai, the mountain of omens. Rav Kahana said to him: What is the reason that you do not frequent the school where you can study before Rav Pappa and Rav Huna, son of Rav Yehoshua, who study aggada? As Rav 岣sda and Rabba, son of Rav Huna, both said: What is the reason it is called Mount Sinai? It is because it is a mountain upon which hatred [sina] for the nations of the world descended because they did not accept the Torah. And that is what Rabbi Yosei, son of Rabbi 岣nina, said: The desert in which Israel remained for forty years has five names. Each name has a source and a rationale: The Zin Desert, because the Jewish people were commanded [nitztavu] in it; the Kadesh Desert, because the Jewish people were sanctified [nitkadshu] in it. The Kedemot Desert, because the ancient [keduma] Torah, which preceded the world, was given in it. The Paran Desert,

砖驻专讜 讜专讘讜 注诇讬讛 讬砖专讗诇 诪讚讘专 住讬谞讬 砖讬专讚讛 砖谞讗讛 诇讗讜诪讜转 讛注讜诇诐 注诇讬讜 讜诪讛 砖诪讜 讞讜专讘 砖诪讜 讜驻诇讬讙讗 讚专讘讬 讗讘讛讜 讚讗诪专 专讘讬 讗讘讛讜 讛专 住讬谞讬 砖诪讜 讜诇诪讛 谞拽专讗 讛专 讞讜专讘 砖讬专讚讛 讞讜专讘讛 诇讗讜诪讜转 讛注讜诇诐 注诇讬讜:

because the Jewish people were fruitful [paru] and multiplied in it; the Sinai Desert, because hatred descended upon the nations of the world on it, on the mountain on which the Jewish people received the Torah. And what is the mountain鈥檚 true name? Horeb is its name. And that disputes the opinion of Rabbi Abbahu, as Rabbi Abbahu said: Mount Sinai is its name. And why is it called Mount Horeb? It is because destruction [岣rba] of the nations of the world descended upon it.

诪谞讬谉 砖拽讜砖专讬谉 诇砖讜谉 砖诇 讝讛讜专讬转 讜讻讜壮: 讻砖谞讬诐 讻砖谞讬 诪讬讘注讬 诇讬讛 讗诪专 专讘讬 讬爪讞拽 讗诪专 诇讛诐 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讬砖专讗诇 讗诐 讬讛讬讜 讞讟讗讬讻诐 讻砖谞讬诐 讛诇诇讜 砖住讚讜专讜转 讜讘讗讜转 诪砖砖转 讬诪讬 讘专讗砖讬转 讜注讚 注讻砖讬讜 讻砖诇讙 讬诇讘讬谞讜 讚专砖 专讘讗 诪讗讬 讚讻转讬讘 诇讻讜 谞讗 讜谞讜讻讞讛 讬讗诪专 讛壮 诇讻讜 谞讗 讘讜讗讜 谞讗 诪讬讘注讬 诇讬讛 讬讗诪专 讛壮 讗诪专 讛壮 诪讬讘注讬 诇讬讛 诇注转讬讚 诇讘讗 讬讗诪专 诇讛诐 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讬砖专讗诇 诇讻讜 谞讗 讗爪诇 讗讘讜转讬讻诐 讜讬讜讻讬讞讜 讗转讻诐

We learned in the mishna: From where is it derived that one ties a scarlet strip of wool to the scapegoat? As it says: 鈥淚f your sins be like scarlet [kashanim], they will become white like snow鈥 (Isaiah 1:18). The Gemara wonders at this: Why does the verse use the plural form: Kashanim? It should have used the singular form: Kashani. Rabbi Yitz岣k said that the Holy One, Blessed be He, said to the Jewish people: Even if your sins are as numerous as those years [kashanim] that have proceeded continuously from the six days of Creation until now, they will become white like snow. Rava taught: What is the meaning of that which is written: 鈥淕o please and let us reason together, the Lord will say鈥 (Isaiah 1:18)? Why does the verse say: Go please? It should have said: Come please. And why does the verse say: The Lord will say? The prophet鈥檚 message is based on something that God already said. Therefore, the verse should have said: God said. Rather, the explanation of this verse is that in the future that will surely come, the Holy One, Blessed be He, will say to the Jewish people: Go please to your Patriarchs, and they will rebuke you.

讜讬讗诪专讜 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讗爪诇 诪讬 谞诇讱 讗爪诇 讗讘专讛诐 砖讗诪专转 诇讜 讬讚注 转讚注 讜诇讗 讘拽砖 专讞诪讬诐 注诇讬谞讜 讗爪诇 讬爪讞拽 砖讘讬专讱 讗转 注砖讜 讜讛讬讛 讻讗砖专 转专讬讚 讜诇讗 讘拽砖 专讞诪讬诐 注诇讬谞讜 讗爪诇 讬注拽讘 砖讗诪专转 诇讜 讗谞讻讬 讗专讚 注诪讱 诪爪专讬诪讛 讜诇讗 讘拽砖 专讞诪讬诐 注诇讬谞讜 讗爪诇 诪讬 谞诇讱 注讻砖讬讜 讬讗诪专 讛壮 讗诪专 诇讛谉 讛拽讚讜砖 讘专讜讱 讛讜讗 讛讜讗讬诇 讜转诇讬转诐 注爪诪讻诐 讘讬 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:

And the Jewish people will say before Him: Master of the Universe, to whom shall we go? Shall we go to Abraham, to whom You said: 鈥淜now certainly that your seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years鈥 (Genesis 15:13), and he did not ask for mercy on our behalf? Or perhaps we should go to Isaac, who blessed Esau and said: 鈥淎nd it shall come to pass when you shall break loose, that you shall shake his yoke from off your neck鈥 (Genesis 27:40), and he did not ask for mercy on our behalf. Or perhaps we should go to Jacob, to whom You said: 鈥淚 will go down to Egypt with you鈥 (Genesis 46:4), and he did not ask for mercy on our behalf. And if so, to whom shall we go? Shall we go to our Patriarchs, who do not have mercy on us? Rather, now God Himself says what punishment we deserve. The Holy One, Blessed be He, said to them: Since you made yourselves dependent on Me, 鈥淚f your sins be like scarlet, they will become white like snow.鈥

讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 诪讗讬 讚讻转讬讘 讻讬 讗转讛 讗讘讬谞讜 讻讬 讗讘专讛诐 诇讗 讬讚注谞讜 讜讬砖专讗诇 诇讗 讬讻讬专谞讜 讗转讛 讛壮 讗讘讬谞讜 讙讜讗诇谞讜 诪注讜诇诐 砖诪讱 诇注转讬讚 诇讘讗 讬讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讗讘专讛诐 讘谞讬讱 讞讟讗讜 诇讬 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讬诪讞讜 注诇 拽讚讜砖转 砖诪讱 讗诪专 讗讬诪专 诇讬讛 诇讬注拽讘 讚讛讜讛 诇讬讛 爪注专 讙讬讚讜诇 讘谞讬诐 讗驻砖专 讚讘注讬 专讞诪讬 注诇讬讬讛讜 讗诪专 诇讬讛 讘谞讬讱 讞讟讗讜 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讬诪讞讜 注诇 拽讚讜砖转 砖诪讱 讗诪专 诇讗 讘住讘讬 讟注诪讗 讜诇讗 讘讚专讚拽讬 注爪讛 讗诪专 诇讜 诇讬爪讞拽 讘谞讬讱 讞讟讗讜 诇讬 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讘谞讬 讜诇讗 讘谞讬讱 讘砖注讛 砖讛拽讚讬诪讜 诇驻谞讬讱 谞注砖讛 诇谞砖诪注 拽专讗转 诇讛诐 讘谞讬 讘讻讜专讬 注讻砖讬讜 讘谞讬 讜诇讗 讘谞讬讱

Apropos the Jewish people assessing their forefathers, the Gemara cites a related teaching. Rabbi Shmuel bar Na岣ani said that Rabbi Yonatan said: What is the meaning of that which is written: 鈥淔or You are our Father; for Abraham knows us not, and Israel does not acknowledge us; You, Lord, are our Father, our Redeemer, everlasting is Your name鈥 (Isaiah 63:16). In the future that will surely come, the Holy One, Blessed be He, will say to Abraham: Your children have sinned against Me. Abraham will say before Him: Master of the Universe, if so, let them be eradicated to sanctify Your name. God said: I will say it to Jacob. Since he experienced the pain of raising children, perhaps he will ask for mercy on their behalf. He said to Jacob: Your children have sinned. Jacob said before Him: Master of the Universe, if so, let them be eradicated to sanctify Your name. The Holy One, Blessed be He, said: There is no reason in elders and no wisdom in youth. Neither Abraham nor Jacob knew how to respond properly. He said to Isaac: Your children have sinned against Me. Isaac said before Him: Master of the Universe, are they my children and not Your children? At Sinai, when they accorded precedence to 鈥淲e will do鈥 over 鈥淲e will listen鈥 before You, didn鈥檛 You call them, 鈥淢y son, My firstborn son Israel鈥 (Exodus 4:22)? Now that they have sinned, are they my children and not Your children?

讜注讜讚 讻诪讛 讞讟讗讜 讻诪讛 砖谞讜转讬讜 砖诇 讗讚诐 砖讘注讬诐 砖谞讛 讚诇 注砖专讬谉 讚诇讗 注谞砖转 注诇讬讬讛讜 驻砖讜 诇讛讜 讞诪砖讬谉 讚诇 注砖专讬谉 讜讞诪砖讛 讚诇讬诇讜转讗 驻砖讜 诇讛讜 注砖专讬谉 讜讞诪砖讛 讚诇 转专转讬 住专讬 讜驻诇讙讗 讚爪诇讜讬讬 讜诪讬讻诇 讜讚讘讬转 讛讻住讗 驻砖讜 诇讛讜 转专转讬 住专讬 讜驻诇讙讗 讗诐 讗转讛 住讜讘诇 讗转 讻讜诇诐 诪讜讟讘 讜讗诐 诇讗讜 驻诇讙讗 注诇讬 讜驻诇讙讗 注诇讬讱 讜讗诐 转诪爪讗 诇讜诪专 讻讜诇诐 注诇讬 讛讗 拽专讬讘讬转 谞驻砖讬 拽诪讱 驻转讞讜 讜讗诪专讜 (讻讬) 讗转讛 讗讘讬谞讜 讗诪专 诇讛诐 讬爪讞拽 注讚 砖讗转诐 诪拽诇住讬谉 诇讬 拽诇住讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 讜诪讞讜讬 诇讛讜 讬爪讞拽 讛拽讚讜砖 讘专讜讱 讛讜讗 讘注讬谞讬讬讛讜 诪讬讚 谞砖讗讜 注讬谞讬讛诐 诇诪专讜诐 讜讗讜诪专讬诐 讗转讛 讛壮 讗讘讬谞讜 讙讜讗诇谞讜 诪注讜诇诐 砖诪讱

And furthermore, how much did they actually sin? How long is a person鈥檚 life? Seventy years. Subtract the first twenty years of his life. One is not punished for sins committed then, as in heavenly matters, a person is only punished from age twenty. Fifty years remain for them. Subtract twenty-five years of nights, and twenty-five years remain for them. Subtract twelve and a half years during which one prays and eats and uses the bathroom, and twelve and a half years remain for them. If You can endure them all and forgive the sins committed during those years, excellent. And if not, half of the sins are upon me to bear and half upon You. And if You say that all of them, the sins of all twelve and a half years that remain, are upon me, I sacrificed my soul before You and You should forgive them due to my merit. The Jewish people began to say to Isaac: You are our father. Only Isaac defended the Jewish people as a father would and displayed compassion toward his children. Isaac said to them: Before you praise me, praise the Holy One, Blessed be He. And Isaac points to the Holy One, Blessed be He, before their eyes. Immediately they lifted their eyes to the heavens and say: 鈥淵ou, Lord, are our Father, our Redeemer, everlasting is Your name.鈥

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 专讗讜讬 讛讬讛 讬注拽讘 讗讘讬谞讜 诇讬专讚 诇诪爪专讬诐 讘砖诇砖诇讗讜转 砖诇 讘专讝诇 讗诇讗 砖讝讻讜转讜 讙专诪讛 诇讜 讚讻转讬讘 讘讞讘诇讬 讗讚诐 讗诪砖讻诐 讘注讘转讜转 讗讛讘讛 讜讗讛讬讛 诇讛诐 讻诪专讬诪讬 注诇 注诇 诇讞讬讛诐 讜讗讟 讗诇讬讜 讗讜讻讬诇:

And since the Gemara mentioned Jacob鈥檚 descent to Egypt, the Gemara cites that which Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: Our father Jacob should have gone down to Egypt in iron chains as would an exile against his will, as decreed by God and related to Abraham. However, his merit caused him to descend without suffering, as it is written: 鈥淚 drew them with cords of man, with bands of love, and I was to them as they that take off the yoke on their jaws, and I fed them gently鈥 (Hosea 11:4).

诪转谞讬壮 讛诪讜爪讬讗 注爪讬诐 讻讚讬 诇讘砖诇 讘讬爪讛 拽诇讛 转讘诇讬谉 讻讚讬 诇转讘诇 讘讬爪讛 拽诇讛 讜诪爪讟专驻讬谉 讝讛 注诐 讝讛 拽诇讬驻讬 讗讙讜讝讬谉 拽诇讬驻讬 专诪讜谞讬诐 讗讬住讟讬住 讜驻讜讗讛 讻讚讬 诇爪讘讜注 讘讛谉 讘讙讚 拽讟谉 驻讬 住讘讻讛 诪讬 专讙诇讬诐 谞转专 讜讘讜专讬转 拽诪讜诇讬讗 讜讗砖诇讙 讻讚讬 诇讻讘住 讘讙讚 拽讟谉 驻讬 住讘讻讛 专讘讬 讬讛讜讚讛 讗讜诪专 讻讚讬 诇讛注讘讬专 讗转 讛讻转诐:

MISHNA: After an extended digression for a discussion of matters unrelated to the halakhot of Shabbat, this mishna resumes treatment of the halakhot of carrying from domain to domain on Shabbat. One who carries out wood on Shabbat is liable for a measure equivalent to the amount of wood necessary to cook an easily cooked egg. The measure that determines liability for carrying out spices is equivalent to that which is used to season an easily cooked egg. And all types of spices join together with one another to constitute the measure for liability. The measure that determines liability for carrying out nutshells, pomegranate peels, safflower, and madder, which are used to produce dyes, is equivalent to the amount that is used to dye a small garment placed atop a woman鈥檚 hairnet. The measure that determines liability for carrying out urine, natron, and borit, cimolian earth [Kimoleya], and potash, all of which are abrasive materials used for laundry, is equivalent to the amount that is used to launder a small garment placed atop a woman鈥檚 hairnet. And Rabbi Yehuda says: The measure that determines liability for these materials is equivalent to that which is used to remove a stain.

讙诪壮 转谞讬谞讗 讞讚讗 讝讬诪谞讗 拽谞讛 讻讚讬 诇注砖讜转 拽讜诇诪讜住 讗诐 讛讬讛 注讘 讗讜 诪专讜住住 讻讚讬 诇讘砖诇 讘讬爪讛 拽诇讛 砖讘讘讬爪讬诐 讟专讜驻讛 讜谞转讜谞讛 讘讗讬诇驻住 诪讛讜 讚转讬诪讗 讛转诐 讛讜讗 讚诇讗 讞讝讬 诇诪讬讚讬 讗讘诇 注爪讬诐 讚讞讝讜 诇讻讻讗 讚讗拽诇讬讚讗 讗驻讬诇讜 讻诇 砖讛讜讗 拽讗 诪砖诪注 诇谉:

GEMARA: With regard to the measure of wood, the Gemara asks: Didn鈥檛 we already learn it once? As we learned in a mishna: The measure that determines liability for carrying out a reed is equivalent to that which is used to make a quill. And if the reed was thick and unfit for writing, or if it was fragmented, the measure that determines its liability is equivalent to that which is used to cook an egg most easily cooked, one that is already beaten and placed in a stew pot. The measure of firewood is clearly delineated. The Gemara answers: Still, this mishna is necessary. You might have said: There, the measure of the crushed reed reflects the fact that it is not suitable for anything other than kindling. However, regarding wood that is suitable to be used as a tooth of a key [aklida], the measure that determines its liability should be even any small amount. Therefore, it teaches us that wood is typically designated for burning, and that determines the measure for liability for carrying out wood on Shabbat.

转讘诇讬谉 讻讚讬 诇转讘诇 讘讬爪讛 拽诇讛: 讜专诪讬谞讛讜 转讘诇讬谉 砖谞讬诐 讜砖诇砖讛 砖诪讜转 诪诪讬谉 讗讞讚 讗讜 诪砖诇砖讛 诪讬谞讬谉 (讜砖诐 讗讞讚) 讗住讜专讬谉 讜诪爪讟专驻讬谉 讝讛 注诐 讝讛 讜讗诪专 讞讝拽讬讛

We learned in the mishna that all types of spices join together with one another to constitute the measure equivalent to that which is used to season an easily cooked egg. The Gemara raises a contradiction from that which we learned elsewhere: Spices, which are prohibited due to two or three different prohibitions, e.g., one is prohibited due to orla, and one due to the prohibition of untithed produce, and they were all of a single species (Tosafot), or if they were of three different species, are prohibited, and they join together with each other to constitute a complete measure. And 岣zkiya said:

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鈥檚 learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. 鈥淎nd with thanks to Rabbanit Farber and Hadran who have made our learning possible.鈥

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Shabbat 89

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Shabbat 89

注讘讜讚转 讙诇讜诇讬诐 砖讜讘 诪讛 讻转讬讘 讘讛 讝讻讜专 讗转 讬讜诐 讛砖讘转 诇拽讚砖讜 讻诇讜诐 讗转诐 注讜砖讬诐 诪诇讗讻讛 砖讗转诐 爪专讬讻讬谉 砖讘讜转 砖讜讘 诪讛 讻转讬讘 讘讛 诇讗 转砖讗 诪砖讗 讜诪转谉 讬砖 讘讬谞讬讻诐 砖讜讘 诪讛 讻转讬讘 讘讛 讻讘讚 讗转 讗讘讬讱 讜讗转 讗诪讱 讗讘 讜讗诐 讬砖 诇讻诐 砖讜讘 诪讛 讻转讬讘 讘讛 诇讗 转专爪讞 诇讗 转谞讗祝 诇讗 转讙谞讘 拽谞讗讛 讬砖 讘讬谞讬讻诐 讬爪专 讛专注 讬砖 讘讬谞讬讻诐 诪讬讚 讛讜讚讜 诇讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 砖谞讗诪专 讛壮 讗讚谞讬谞讜 诪讛 讗讚讬专 砖诪讱 讜讙讜壮 讜讗讬诇讜 转谞讛 讛讜讚讱 注诇 讛砖诪讬诐 诇讗 讻转讬讘

idols that you require this special warning? Again Moses asked: What else is written in it? The Holy One, Blessed be He, said to him: 鈥淩emember the Shabbat day to sanctify it鈥 (Exodus 20:8). Moses asked the angels: Do you perform labor that you require rest from it? Again Moses asked: What else is written in it? 鈥淒o not take the name of the Lord your God in vain鈥 (Exodus 20:7), meaning that it is prohibited to swear falsely. Moses asked the angels: Do you conduct business with one another that may lead you to swear falsely? Again Moses asked: What else is written in it? The Holy One, Blessed be He, said to him: 鈥淗onor your father and your mother鈥 (Exodus 20:12). Moses asked the angels: Do you have a father or a mother that would render the commandment to honor them relevant to you? Again Moses asked: What else is written in it? God said to him: 鈥淵ou shall not murder, you shall not commit adultery, you shall not steal鈥 (Exodus 20:13) Moses asked the angels: Is there jealousy among you, or is there an evil inclination within you that would render these commandments relevant? Immediately they agreed with the Holy One, Blessed be He, that He made the right decision to give the Torah to the people, and as it is stated: 鈥淕od our Lord, how glorious is Your name in all the earth鈥 (Psalms 8:10), while 鈥渢hat Your majesty is placed above the heavens鈥 is not written because the angels agreed with God that it is appropriate to give the Torah to the people on earth.

诪讬讚 讻诇 讗讞讚 讜讗讞讚 谞注砖讛 诇讜 讗讜讛讘 讜诪住专 诇讜 讚讘专 砖谞讗诪专 注诇讬转 诇诪专讜诐 砖讘讬转 砖讘讬 诇拽讞转 诪转谞讜转 讘讗讚诐 讘砖讻专 砖拽专讗讜讱 讗讚诐 诇拽讞转 诪转谞讜转 讗祝 诪诇讗讱 讛诪讜转 诪住专 诇讜 讚讘专 砖谞讗诪专 讜讬转谉 讗转 讛拽讟专转 讜讬讻驻专 注诇 讛注诐 讜讗讜诪专 讜讬注诪讚 讘讬谉 讛诪转讬诐 讜讘讬谉 讛讞讬讬诐 讜讙讜壮 讗讬 诇讗讜 讚讗诪专 诇讬讛 诪讬 讛讜讛 讬讚注:

Immediately, each and every one of the angels became an admirer of Moses and passed something to him, as it is stated: 鈥淵ou ascended on high, you took a captive, you took gifts on account of man, and even among the rebellious also that the Lord God might dwell there鈥 (Psalms 68:19). The meaning of the verse is: In reward for the fact that they called you man, you are not an angel and the Torah is applicable to you, you took gifts from the angels. And even the Angel of Death gave him something, as Moses told Aaron how to stop the plague, as it is stated: 鈥淎nd he placed the incense, and he atoned for the people鈥 (Numbers 17:12). And the verse says: 鈥淎nd he stood between the dead and the living, and the plague was stopped鈥 (Numbers 17:13). If it were not that the Angel of Death told him this remedy, would he have known it?

讜讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讘砖注讛 砖讬专讚 诪砖讛 诪诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 讘讗 砖讟谉 讜讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 转讜专讛 讛讬讻谉 讛讬讗 讗诪专 诇讜 谞转转讬讛 诇讗专抓 讛诇讱 讗爪诇 讗专抓 讗诪专 诇讛 转讜专讛 讛讬讻谉 讛讬讗 讗诪专讛 诇讜 讗诇讛讬诐 讛讘讬谉 讚专讻讛 讜讙讜壮 讛诇讱 讗爪诇 讬诐 讜讗诪专 诇讜 讗讬谉 注诪讚讬 讛诇讱 讗爪诇 转讛讜诐 讗诪专 诇讜 讗讬谉 讘讬 砖谞讗诪专 转讛讜诐 讗诪专 诇讗 讘讬 讛讬讗 讜讬诐 讗诪专 讗讬谉 注诪讚讬 讗讘讚讜谉 讜诪讜转 讗诪专讜 讘讗讝谞讬谞讜 砖诪注谞讜 砖诪注讛 讞讝专 讜讗诪专 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 讞讬驻砖转讬 讘讻诇 讛讗专抓 讜诇讗 诪爪讗转讬讛 讗诪专 诇讜 诇讱 讗爪诇 讘谉 注诪专诐

And Rabbi Yehoshua ben Levi said: When Moses descended from standing before the Holy One, Blessed be He, with the Torah, Satan came and said before Him: Master of the Universe, where is the Torah?
He said to him: I have given it to the earth. He went to the earth, and said to it: Where is the Torah? It said to him: I do not know, as only: 鈥淕od understands its way, and He knows its place鈥 (Job 28:23).
He went to the sea and asked: Where is the Torah? And the sea said to him: 鈥淚t is not with me.鈥
He went to the depths and asked: Where is the Torah? And the depths said to him: 鈥淚t is not within me.鈥 And from where is it derived that the sea and the depths answered him this way? As it is stated: 鈥淭he depth said: It is not within me, and the sea said: It is not with me鈥 (Job 28:14). 鈥淒estruction and death said: We heard a rumor of it with our ears鈥 (Job 28:22).
Satan returned and said before the Holy One, Blessed be He: Master of the Universe, I searched for the Torah throughout all the earth and did not find it. He said to him: Go to Moses, son of Amram.

讛诇讱 讗爪诇 诪砖讛 讗诪专 诇讜 转讜专讛 砖谞转谉 诇讱 讛拽讚讜砖 讘专讜讱 讛讜讗 讛讬讻谉 讛讬讗 讗诪专 诇讜 讜讻讬 诪讛 讗谞讬 砖谞转谉 诇讬 讛拽讚讜砖 讘专讜讱 讛讜讗 转讜专讛 讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 诪砖讛 讘讚讗讬 讗转讛 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讞诪讜讚讛 讙谞讜讝讛 讬砖 诇讱 砖讗转讛 诪砖转注砖注 讘讛 讘讻诇 讬讜诐 讗谞讬 讗讞讝讬拽 讟讜讘讛 诇注爪诪讬 讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 讛讜讗讬诇 讜诪讬注讟转 注爪诪讱 转拽专讗 注诇 砖诪讱 砖谞讗诪专 讝讻专讜 转讜专转 诪砖讛 注讘讚讬 讜讙讜壮:

He went to Moses and said to him: The Torah that the Holy One, Blessed be He, gave you, where is it? Moses evaded the question and said to him: And what am I that the Holy One, Blessed be He, would have given me the Torah? I am unworthy. The Holy One, Blessed be He, said to Moses: Moses, are you a fabricator? Moses said before Him: Master of the Universe, You have a hidden treasure in which You delight every day, as it is stated: 鈥淎nd I was His delight every day, playing before Him at every moment鈥 (Proverbs 8:30). Should I take credit for myself and say that You gave it to me? The Holy One, Blessed be He, said to Moses: Since you belittled yourself, the Torah will be called by your name, as it is stated: 鈥淩emember the Torah of Moses My servant to whom I commanded at Horeb laws and statutes for all of Israel鈥 (Malachi 3:22).

讜讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讘砖注讛 砖注诇讛 诪砖讛 诇诪专讜诐 诪爪讗讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 砖讛讬讛 拽讜砖专 讻转专讬诐 诇讗讜转讬讜转 讗诪专 诇讜 诪砖讛 讗讬谉 砖诇讜诐 讘注讬专讱 讗诪专 诇驻谞讬讜 讻诇讜诐 讬砖 注讘讚 砖谞讜转谉 砖诇讜诐 诇专讘讜 讗诪专 诇讜 讛讬讛 诇讱 诇注讝专谞讬 诪讬讚 讗诪专 诇讜 讜注转讛 讬讙讚诇 谞讗 讻讞 讛壮 讻讗砖专 讚讘专转

And Rabbi Yehoshua ben Levi said: When Moses ascended on High, he found the Holy One, Blessed be He, tying crowns to letters. On the tops of certain letters there are ornamental crownlets. Moses said nothing, and God said to him: Moses, is there no greeting in your city? Do people not greet each other in your city? He said before Him: Does a servant greet his master? That would be disrespectful. He said to him: At least you should have assisted Me and wished Me success in My work. Immediately he said to Him: 鈥淎nd now, may the power of the Lord be great as you have spoken鈥 (Numbers 14:17).

(讗诪专) 专讘讬 讬讛讜砖注 讘谉 诇讜讬 诪讗讬 讚讻转讬讘 讜讬专讗 讛注诐 讻讬 讘砖砖 诪砖讛 讗诇 转拽专讬 讘讜砖砖 讗诇讗 讘讗讜 砖砖 讘砖注讛 砖注诇讛 诪砖讛 诇诪专讜诐 讗诪专 诇讛谉 诇讬砖专讗诇 诇住讜祝 讗专讘注讬诐 讬讜诐 讘转讞诇转 砖砖 讗谞讬 讘讗 诇住讜祝 讗专讘注讬诐 讬讜诐 讘讗 砖讟谉 讜注讬专讘讘 讗转 讛注讜诇诐 讗诪专 诇讛谉 诪砖讛 专讘讻诐 讛讬讻谉 讛讜讗 讗诪专讜 诇讜 注诇讛 诇诪专讜诐 讗诪专 诇讛谉 讘讗讜 砖砖 讜诇讗 讛砖讙讬讞讜 注诇讬讜 诪转 讜诇讗 讛砖讙讬讞讜 注诇讬讜 讛专讗讛 诇讛谉 讚诪讜转 诪讟转讜 讜讛讬讬谞讜 讚拽讗诪专讬 诇讬讛 诇讗讛专谉 讻讬 讝讛 诪砖讛 讛讗讬砖 讜讙讜壮:

And Rabbi Yehoshua ben Levi said: What is the meaning of that which is written: 鈥淎nd the people saw that Moses delayed [boshesh] to come down from the mount鈥 (Exodus 32:1)? Do not read the word in the verse as boshesh; rather, read it as ba鈥檜 shesh, six hours have arrived. When Moses ascended on High, he told the Jewish people: In forty days, at the beginning of six hours, I will come. After forty days, Satan came and brought confusion to the world by means of a storm, and it was impossible to ascertain the time. Satan said to the Jews: Where is your teacher Moses? They said to him: He ascended on High. He said to them: Six hours have arrived and he has not yet come. Surely he won鈥檛. And they paid him no attention. Satan said to them: Moses died. And they paid him no attention. Ultimately, he showed them an image of his death-bed and an image of Moses鈥 corpse in a cloud. And that is what the Jewish people said to Aaron: 鈥淔or this Moses, the man who brought us up out of the land of Egypt, we know not what has become of him鈥 (Exodus 32:1).

讗诪专 诇讬讛 讛讛讜讗 诪专讘谞谉 诇专讘 讻讛谞讗 诪讬 砖诪讬注 诇讱 诪讗讬 讛专 住讬谞讬 讗诪专 诇讬讛 讛专 砖谞注砖讜 讘讜 谞住讬诐 诇讬砖专讗诇 讛专 谞讬住讗讬 诪讬讘注讬 诇讬讛 讗诇讗 讛专 砖谞注砖讛 住讬诪谉 讟讜讘 诇讬砖专讗诇 讛专 住讬诪谞讗讬 诪讬讘注讬 诇讬讛 讗诪专 诇讬讛 诪讗讬 讟注诪讗 诇讗 砖讻讬讞转 拽诪讬讛 讚专讘 驻驻讗 讜专讘 讛讜谞讗 讘专讬讛 讚专讘 讬讛讜砖注 讚诪注讬讬谞讬 讘讗讙讚转讗 讚专讘 讞住讚讗 讜专讘讛 讘专讬讛 讚专讘 讛讜谞讗 讚讗诪专讬 转专讜讜讬讬讛讜 诪讗讬 讛专 住讬谞讬 讛专 砖讬专讚讛 砖谞讗讛 诇讗诪讜转 讛注讜诇诐 注诇讬讜 讜讛讬讬谞讜 讚讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讞诪砖讛 砖诪讜转 讬砖 诇讜 诪讚讘专 爪讬谉 砖谞爪讟讜讜 讬砖专讗诇 注诇讬讜 诪讚讘专 拽讚砖 砖谞转拽讚砖讜 讬砖专讗诇 注诇讬讜 诪讚讘专 拽讚诪讜转 砖谞转谞讛 拽讚讜诪讛 注诇讬讜 诪讚讘专 驻讗专谉

One of the Sages said to Rav Kahana: Did you hear what is the reason that the mountain was called Mount Sinai? Rav Kahana said to him: It is because it is a mountain upon which miracles [nissim] were performed for the Jewish people. The Sage said to him: If so, it should have been called Mount Nisai, the mountain of miracles. Rather, Rav Kahana said to him: It is a mountain that was a good omen [siman] for the Jewish people. The Sage said to him: If so, it should have been called Har Simanai, the mountain of omens. Rav Kahana said to him: What is the reason that you do not frequent the school where you can study before Rav Pappa and Rav Huna, son of Rav Yehoshua, who study aggada? As Rav 岣sda and Rabba, son of Rav Huna, both said: What is the reason it is called Mount Sinai? It is because it is a mountain upon which hatred [sina] for the nations of the world descended because they did not accept the Torah. And that is what Rabbi Yosei, son of Rabbi 岣nina, said: The desert in which Israel remained for forty years has five names. Each name has a source and a rationale: The Zin Desert, because the Jewish people were commanded [nitztavu] in it; the Kadesh Desert, because the Jewish people were sanctified [nitkadshu] in it. The Kedemot Desert, because the ancient [keduma] Torah, which preceded the world, was given in it. The Paran Desert,

砖驻专讜 讜专讘讜 注诇讬讛 讬砖专讗诇 诪讚讘专 住讬谞讬 砖讬专讚讛 砖谞讗讛 诇讗讜诪讜转 讛注讜诇诐 注诇讬讜 讜诪讛 砖诪讜 讞讜专讘 砖诪讜 讜驻诇讬讙讗 讚专讘讬 讗讘讛讜 讚讗诪专 专讘讬 讗讘讛讜 讛专 住讬谞讬 砖诪讜 讜诇诪讛 谞拽专讗 讛专 讞讜专讘 砖讬专讚讛 讞讜专讘讛 诇讗讜诪讜转 讛注讜诇诐 注诇讬讜:

because the Jewish people were fruitful [paru] and multiplied in it; the Sinai Desert, because hatred descended upon the nations of the world on it, on the mountain on which the Jewish people received the Torah. And what is the mountain鈥檚 true name? Horeb is its name. And that disputes the opinion of Rabbi Abbahu, as Rabbi Abbahu said: Mount Sinai is its name. And why is it called Mount Horeb? It is because destruction [岣rba] of the nations of the world descended upon it.

诪谞讬谉 砖拽讜砖专讬谉 诇砖讜谉 砖诇 讝讛讜专讬转 讜讻讜壮: 讻砖谞讬诐 讻砖谞讬 诪讬讘注讬 诇讬讛 讗诪专 专讘讬 讬爪讞拽 讗诪专 诇讛诐 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讬砖专讗诇 讗诐 讬讛讬讜 讞讟讗讬讻诐 讻砖谞讬诐 讛诇诇讜 砖住讚讜专讜转 讜讘讗讜转 诪砖砖转 讬诪讬 讘专讗砖讬转 讜注讚 注讻砖讬讜 讻砖诇讙 讬诇讘讬谞讜 讚专砖 专讘讗 诪讗讬 讚讻转讬讘 诇讻讜 谞讗 讜谞讜讻讞讛 讬讗诪专 讛壮 诇讻讜 谞讗 讘讜讗讜 谞讗 诪讬讘注讬 诇讬讛 讬讗诪专 讛壮 讗诪专 讛壮 诪讬讘注讬 诇讬讛 诇注转讬讚 诇讘讗 讬讗诪专 诇讛诐 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讬砖专讗诇 诇讻讜 谞讗 讗爪诇 讗讘讜转讬讻诐 讜讬讜讻讬讞讜 讗转讻诐

We learned in the mishna: From where is it derived that one ties a scarlet strip of wool to the scapegoat? As it says: 鈥淚f your sins be like scarlet [kashanim], they will become white like snow鈥 (Isaiah 1:18). The Gemara wonders at this: Why does the verse use the plural form: Kashanim? It should have used the singular form: Kashani. Rabbi Yitz岣k said that the Holy One, Blessed be He, said to the Jewish people: Even if your sins are as numerous as those years [kashanim] that have proceeded continuously from the six days of Creation until now, they will become white like snow. Rava taught: What is the meaning of that which is written: 鈥淕o please and let us reason together, the Lord will say鈥 (Isaiah 1:18)? Why does the verse say: Go please? It should have said: Come please. And why does the verse say: The Lord will say? The prophet鈥檚 message is based on something that God already said. Therefore, the verse should have said: God said. Rather, the explanation of this verse is that in the future that will surely come, the Holy One, Blessed be He, will say to the Jewish people: Go please to your Patriarchs, and they will rebuke you.

讜讬讗诪专讜 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讗爪诇 诪讬 谞诇讱 讗爪诇 讗讘专讛诐 砖讗诪专转 诇讜 讬讚注 转讚注 讜诇讗 讘拽砖 专讞诪讬诐 注诇讬谞讜 讗爪诇 讬爪讞拽 砖讘讬专讱 讗转 注砖讜 讜讛讬讛 讻讗砖专 转专讬讚 讜诇讗 讘拽砖 专讞诪讬诐 注诇讬谞讜 讗爪诇 讬注拽讘 砖讗诪专转 诇讜 讗谞讻讬 讗专讚 注诪讱 诪爪专讬诪讛 讜诇讗 讘拽砖 专讞诪讬诐 注诇讬谞讜 讗爪诇 诪讬 谞诇讱 注讻砖讬讜 讬讗诪专 讛壮 讗诪专 诇讛谉 讛拽讚讜砖 讘专讜讱 讛讜讗 讛讜讗讬诇 讜转诇讬转诐 注爪诪讻诐 讘讬 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:

And the Jewish people will say before Him: Master of the Universe, to whom shall we go? Shall we go to Abraham, to whom You said: 鈥淜now certainly that your seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years鈥 (Genesis 15:13), and he did not ask for mercy on our behalf? Or perhaps we should go to Isaac, who blessed Esau and said: 鈥淎nd it shall come to pass when you shall break loose, that you shall shake his yoke from off your neck鈥 (Genesis 27:40), and he did not ask for mercy on our behalf. Or perhaps we should go to Jacob, to whom You said: 鈥淚 will go down to Egypt with you鈥 (Genesis 46:4), and he did not ask for mercy on our behalf. And if so, to whom shall we go? Shall we go to our Patriarchs, who do not have mercy on us? Rather, now God Himself says what punishment we deserve. The Holy One, Blessed be He, said to them: Since you made yourselves dependent on Me, 鈥淚f your sins be like scarlet, they will become white like snow.鈥

讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 专讘讬 讬讜谞转谉 诪讗讬 讚讻转讬讘 讻讬 讗转讛 讗讘讬谞讜 讻讬 讗讘专讛诐 诇讗 讬讚注谞讜 讜讬砖专讗诇 诇讗 讬讻讬专谞讜 讗转讛 讛壮 讗讘讬谞讜 讙讜讗诇谞讜 诪注讜诇诐 砖诪讱 诇注转讬讚 诇讘讗 讬讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讗讘专讛诐 讘谞讬讱 讞讟讗讜 诇讬 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讬诪讞讜 注诇 拽讚讜砖转 砖诪讱 讗诪专 讗讬诪专 诇讬讛 诇讬注拽讘 讚讛讜讛 诇讬讛 爪注专 讙讬讚讜诇 讘谞讬诐 讗驻砖专 讚讘注讬 专讞诪讬 注诇讬讬讛讜 讗诪专 诇讬讛 讘谞讬讱 讞讟讗讜 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讬诪讞讜 注诇 拽讚讜砖转 砖诪讱 讗诪专 诇讗 讘住讘讬 讟注诪讗 讜诇讗 讘讚专讚拽讬 注爪讛 讗诪专 诇讜 诇讬爪讞拽 讘谞讬讱 讞讟讗讜 诇讬 讗诪专 诇驻谞讬讜 专讘讜谞讜 砖诇 注讜诇诐 讘谞讬 讜诇讗 讘谞讬讱 讘砖注讛 砖讛拽讚讬诪讜 诇驻谞讬讱 谞注砖讛 诇谞砖诪注 拽专讗转 诇讛诐 讘谞讬 讘讻讜专讬 注讻砖讬讜 讘谞讬 讜诇讗 讘谞讬讱

Apropos the Jewish people assessing their forefathers, the Gemara cites a related teaching. Rabbi Shmuel bar Na岣ani said that Rabbi Yonatan said: What is the meaning of that which is written: 鈥淔or You are our Father; for Abraham knows us not, and Israel does not acknowledge us; You, Lord, are our Father, our Redeemer, everlasting is Your name鈥 (Isaiah 63:16). In the future that will surely come, the Holy One, Blessed be He, will say to Abraham: Your children have sinned against Me. Abraham will say before Him: Master of the Universe, if so, let them be eradicated to sanctify Your name. God said: I will say it to Jacob. Since he experienced the pain of raising children, perhaps he will ask for mercy on their behalf. He said to Jacob: Your children have sinned. Jacob said before Him: Master of the Universe, if so, let them be eradicated to sanctify Your name. The Holy One, Blessed be He, said: There is no reason in elders and no wisdom in youth. Neither Abraham nor Jacob knew how to respond properly. He said to Isaac: Your children have sinned against Me. Isaac said before Him: Master of the Universe, are they my children and not Your children? At Sinai, when they accorded precedence to 鈥淲e will do鈥 over 鈥淲e will listen鈥 before You, didn鈥檛 You call them, 鈥淢y son, My firstborn son Israel鈥 (Exodus 4:22)? Now that they have sinned, are they my children and not Your children?

讜注讜讚 讻诪讛 讞讟讗讜 讻诪讛 砖谞讜转讬讜 砖诇 讗讚诐 砖讘注讬诐 砖谞讛 讚诇 注砖专讬谉 讚诇讗 注谞砖转 注诇讬讬讛讜 驻砖讜 诇讛讜 讞诪砖讬谉 讚诇 注砖专讬谉 讜讞诪砖讛 讚诇讬诇讜转讗 驻砖讜 诇讛讜 注砖专讬谉 讜讞诪砖讛 讚诇 转专转讬 住专讬 讜驻诇讙讗 讚爪诇讜讬讬 讜诪讬讻诇 讜讚讘讬转 讛讻住讗 驻砖讜 诇讛讜 转专转讬 住专讬 讜驻诇讙讗 讗诐 讗转讛 住讜讘诇 讗转 讻讜诇诐 诪讜讟讘 讜讗诐 诇讗讜 驻诇讙讗 注诇讬 讜驻诇讙讗 注诇讬讱 讜讗诐 转诪爪讗 诇讜诪专 讻讜诇诐 注诇讬 讛讗 拽专讬讘讬转 谞驻砖讬 拽诪讱 驻转讞讜 讜讗诪专讜 (讻讬) 讗转讛 讗讘讬谞讜 讗诪专 诇讛诐 讬爪讞拽 注讚 砖讗转诐 诪拽诇住讬谉 诇讬 拽诇住讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 讜诪讞讜讬 诇讛讜 讬爪讞拽 讛拽讚讜砖 讘专讜讱 讛讜讗 讘注讬谞讬讬讛讜 诪讬讚 谞砖讗讜 注讬谞讬讛诐 诇诪专讜诐 讜讗讜诪专讬诐 讗转讛 讛壮 讗讘讬谞讜 讙讜讗诇谞讜 诪注讜诇诐 砖诪讱

And furthermore, how much did they actually sin? How long is a person鈥檚 life? Seventy years. Subtract the first twenty years of his life. One is not punished for sins committed then, as in heavenly matters, a person is only punished from age twenty. Fifty years remain for them. Subtract twenty-five years of nights, and twenty-five years remain for them. Subtract twelve and a half years during which one prays and eats and uses the bathroom, and twelve and a half years remain for them. If You can endure them all and forgive the sins committed during those years, excellent. And if not, half of the sins are upon me to bear and half upon You. And if You say that all of them, the sins of all twelve and a half years that remain, are upon me, I sacrificed my soul before You and You should forgive them due to my merit. The Jewish people began to say to Isaac: You are our father. Only Isaac defended the Jewish people as a father would and displayed compassion toward his children. Isaac said to them: Before you praise me, praise the Holy One, Blessed be He. And Isaac points to the Holy One, Blessed be He, before their eyes. Immediately they lifted their eyes to the heavens and say: 鈥淵ou, Lord, are our Father, our Redeemer, everlasting is Your name.鈥

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 专讗讜讬 讛讬讛 讬注拽讘 讗讘讬谞讜 诇讬专讚 诇诪爪专讬诐 讘砖诇砖诇讗讜转 砖诇 讘专讝诇 讗诇讗 砖讝讻讜转讜 讙专诪讛 诇讜 讚讻转讬讘 讘讞讘诇讬 讗讚诐 讗诪砖讻诐 讘注讘转讜转 讗讛讘讛 讜讗讛讬讛 诇讛诐 讻诪专讬诪讬 注诇 注诇 诇讞讬讛诐 讜讗讟 讗诇讬讜 讗讜讻讬诇:

And since the Gemara mentioned Jacob鈥檚 descent to Egypt, the Gemara cites that which Rabbi 岣yya bar Abba said that Rabbi Yo岣nan said: Our father Jacob should have gone down to Egypt in iron chains as would an exile against his will, as decreed by God and related to Abraham. However, his merit caused him to descend without suffering, as it is written: 鈥淚 drew them with cords of man, with bands of love, and I was to them as they that take off the yoke on their jaws, and I fed them gently鈥 (Hosea 11:4).

诪转谞讬壮 讛诪讜爪讬讗 注爪讬诐 讻讚讬 诇讘砖诇 讘讬爪讛 拽诇讛 转讘诇讬谉 讻讚讬 诇转讘诇 讘讬爪讛 拽诇讛 讜诪爪讟专驻讬谉 讝讛 注诐 讝讛 拽诇讬驻讬 讗讙讜讝讬谉 拽诇讬驻讬 专诪讜谞讬诐 讗讬住讟讬住 讜驻讜讗讛 讻讚讬 诇爪讘讜注 讘讛谉 讘讙讚 拽讟谉 驻讬 住讘讻讛 诪讬 专讙诇讬诐 谞转专 讜讘讜专讬转 拽诪讜诇讬讗 讜讗砖诇讙 讻讚讬 诇讻讘住 讘讙讚 拽讟谉 驻讬 住讘讻讛 专讘讬 讬讛讜讚讛 讗讜诪专 讻讚讬 诇讛注讘讬专 讗转 讛讻转诐:

MISHNA: After an extended digression for a discussion of matters unrelated to the halakhot of Shabbat, this mishna resumes treatment of the halakhot of carrying from domain to domain on Shabbat. One who carries out wood on Shabbat is liable for a measure equivalent to the amount of wood necessary to cook an easily cooked egg. The measure that determines liability for carrying out spices is equivalent to that which is used to season an easily cooked egg. And all types of spices join together with one another to constitute the measure for liability. The measure that determines liability for carrying out nutshells, pomegranate peels, safflower, and madder, which are used to produce dyes, is equivalent to the amount that is used to dye a small garment placed atop a woman鈥檚 hairnet. The measure that determines liability for carrying out urine, natron, and borit, cimolian earth [Kimoleya], and potash, all of which are abrasive materials used for laundry, is equivalent to the amount that is used to launder a small garment placed atop a woman鈥檚 hairnet. And Rabbi Yehuda says: The measure that determines liability for these materials is equivalent to that which is used to remove a stain.

讙诪壮 转谞讬谞讗 讞讚讗 讝讬诪谞讗 拽谞讛 讻讚讬 诇注砖讜转 拽讜诇诪讜住 讗诐 讛讬讛 注讘 讗讜 诪专讜住住 讻讚讬 诇讘砖诇 讘讬爪讛 拽诇讛 砖讘讘讬爪讬诐 讟专讜驻讛 讜谞转讜谞讛 讘讗讬诇驻住 诪讛讜 讚转讬诪讗 讛转诐 讛讜讗 讚诇讗 讞讝讬 诇诪讬讚讬 讗讘诇 注爪讬诐 讚讞讝讜 诇讻讻讗 讚讗拽诇讬讚讗 讗驻讬诇讜 讻诇 砖讛讜讗 拽讗 诪砖诪注 诇谉:

GEMARA: With regard to the measure of wood, the Gemara asks: Didn鈥檛 we already learn it once? As we learned in a mishna: The measure that determines liability for carrying out a reed is equivalent to that which is used to make a quill. And if the reed was thick and unfit for writing, or if it was fragmented, the measure that determines its liability is equivalent to that which is used to cook an egg most easily cooked, one that is already beaten and placed in a stew pot. The measure of firewood is clearly delineated. The Gemara answers: Still, this mishna is necessary. You might have said: There, the measure of the crushed reed reflects the fact that it is not suitable for anything other than kindling. However, regarding wood that is suitable to be used as a tooth of a key [aklida], the measure that determines its liability should be even any small amount. Therefore, it teaches us that wood is typically designated for burning, and that determines the measure for liability for carrying out wood on Shabbat.

转讘诇讬谉 讻讚讬 诇转讘诇 讘讬爪讛 拽诇讛: 讜专诪讬谞讛讜 转讘诇讬谉 砖谞讬诐 讜砖诇砖讛 砖诪讜转 诪诪讬谉 讗讞讚 讗讜 诪砖诇砖讛 诪讬谞讬谉 (讜砖诐 讗讞讚) 讗住讜专讬谉 讜诪爪讟专驻讬谉 讝讛 注诐 讝讛 讜讗诪专 讞讝拽讬讛

We learned in the mishna that all types of spices join together with one another to constitute the measure equivalent to that which is used to season an easily cooked egg. The Gemara raises a contradiction from that which we learned elsewhere: Spices, which are prohibited due to two or three different prohibitions, e.g., one is prohibited due to orla, and one due to the prohibition of untithed produce, and they were all of a single species (Tosafot), or if they were of three different species, are prohibited, and they join together with each other to constitute a complete measure. And 岣zkiya said:

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