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Today's Daf Yomi

August 25, 2021 | 讬状讝 讘讗诇讜诇 转砖驻状讗

Masechet Sukkah is sponsored by Jonathan Katz in memory of his mother Margaret Katz (Ruth bat Avraham).

A month of shiurim are sponsored by Terri Krivosha for a refuah shleima for her beloved husband Rabbi Hayim Herring.

And for a refuah shleima for Pesha Etel bat Sarah.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Sukkah 49

Today’s daf is sponsored by Amy Cohn on the yahrzeit of her father Rav Dov Chaim ben Zeev z”l “who taught all his five daughters Talmud and the love of Torah. “Abballe: Since I started doing daf yomi with Rabanit Michelle I am reminded of many of your teachings and feel your presence.” And a refuah shleima for Ashira bat Ilana Shoshana who is undergoing surgery today and Gavriel Moshe Ben Tzivia. And refuah shleima to Barel Achiya ben Nitza.聽

The shitin, drainpipes that were under the altar where the libation would be poured into, were already created in the creation of the world by God or by man? What verses imply that they were created in the six days of creation? To those who hold it was made by God, it descended into the depths of the earth. To Rabbi Elazar bar Tzadok who held it was manmade, it has a floor. There was a marble tablet that cover up a hole in the ground where the wine would stop. 聽Occasionally a young kohen would clean out coagulated wine that remained there and would be taken out and burned in sanctity. Why did it need to be burned? The mishna states that laws of meila do not apply to the libations once it is in the drainpipe. Is this mishna stated according to Rabbi Elazar bar Tzadok or the rabbis? According to Reish Lakish they stopped up the drainpipes when they poured the wine to make it overflow to show satiation. Drashot are brought on the verses from the Song of Songs 7:2 that was quoted earlier as referring to the drainpipes. Now it is explained to relate to the pilgrimage to Jerusalem on the holidays. Another braita learns from this verse the importance of learning Torah with humility. Rabbi Elazar brings a drasha from another verse, teaching the same concept and he then brings several other drashot explaining the significance of going act of kindness, charity, justice, etc. He says that acts of kindness are more important than charity 鈥 why? What are the differences between them? He also explains what is meant by Torat chesed 鈥 two versions of what he said are brought.

砖讻诇 诪讝讘讞 砖讗讬谉 诇讜 诇讗 讻讘砖 讜诇讗 拽专谉 讜诇讗 讬住讜讚 讜诇讗 专讬讘讜注 驻住讜诇 诇注讘讜讚讛 专讘讬 讬讜住讬 讘专 讬讛讜讚讛 讗讜诪专 讗祝 讛住讜讘讘

As any altar that lacks a ramp, or a horn, or a base, or the shape of a square, either because it was not erected as a square or due to damage, is disqualified for use in the Temple service. Rabbi Yosei bar Yehuda says: Even the surrounding ledge must be complete, and if it is lacking it disqualifies the altar.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 砖讬转讬谉 诪砖砖转 讬诪讬 讘专讗砖讬转 谞讘专讗讜 砖谞讗诪专 讞诪讜拽讬 讬专讻讬讱 讻诪讜 讞诇讗讬诐 诪注砖讛 讬讚讬 讗诪谉 讞诪讜拽讬 讬专讻讬讱 讗诇讜 讛砖讬转讬谉 讻诪讜 讞诇讗讬诐 砖诪讞讜诇诇讬谉 讜讬讜专讚讬谉 注讚 讛转讛讜诐 诪注砖讛 讬讚讬 讗诪谉 讝讜 诪注砖讛 讬讚讬 讗讜诪谞讜转讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讘专讗砖讬转 讗诇 转讬拽专讬 讘专讗砖讬转 讗诇讗 讘专讗 砖讬转

Rabba bar bar 岣na said that Rabbi Yo岣nan said: The drainpipes [shittin] built into the altar and extending beneath it were created from the six days of Creation, as it is stated: 鈥淭he hidden of your thighs are like the links of a chain, the handiwork of a skilled workman鈥 (Song of Songs 7:2). The Gemara interprets the verse homiletically: 鈥淭he hidden of your thighs鈥; these are the drainpipes that are concealed within the altar; 鈥渁re like the links of a chain [岣la鈥檌m]鈥; they are hollow [me岣lalin] and descend to the depths; 鈥渢he handiwork of a skilled workman鈥; this is the handiwork of the Holy One, Blessed be He. On a similar note, it was taught in the school of Rabbi Yishmael that it is written: 鈥淚n the beginning [bereshit]鈥 (Genesis 1:1); do not read it as: Bereshit, but rather as: Bara shit, meaning that God created the pipeline descending from the altar.

转谞讬讗 专讘讬 讬讜住讬 讗讜诪专 砖讬转讬谉 诪讞讜诇诇讬谉 讜讬讜专讚讬谉 注讚 转讛讜诐 砖谞讗诪专 讗砖讬专讛 谞讗 诇讬讚讬讚讬 砖讬专转 讚讜讚讬 诇讻专诪讜 讻专诐 讛讬讛 诇讬讚讬讚讬 讘拽专谉 讘谉 砖诪谉 讜讬注讝拽讛讜 讜讬住拽诇讛讜 讜讬讟注讛讜 砖讜专拽 讜讬讘谉 诪讙讚诇 讘转讜讻讜 讜讙诐 讬拽讘 讞爪讘 讘讜 讜讬讟注讛讜 砖讜专拽 讝讛 讘讬转 讛诪拽讚砖 讜讬讘谉 诪讙讚诇 讘转讜讻讜 讝讛 诪讝讘讞 讜讙诐 讬拽讘 讞爪讘 讘讜 讗诇讜 讛砖讬转讬谉

It was taught in a baraita that Rabbi Yosei says: These drainpipes are hollow and descend to the depths, as it is stated: 鈥淟et me sing of my well beloved, a song of my beloved touching his vineyard. My well beloved had a vineyard in a very fruitful hill, and he dug it, and cleared it of stones, and planted it with the choicest vine, and built a tower in the midst of it, and also hewed out a vat therein鈥 (Isaiah 5:1鈥2). Rabbi Yosei interprets these verses homiletically as referring to the Temple. 鈥淗e planted it with the choicest vine鈥; this is referring to the Temple; 鈥渉e built a tower therein鈥; this is referring to the altar; 鈥渁nd hewed out a vat therein鈥; this is referring to the drainpipes. As the owner of the vineyard is a parable for God, this indicates that the drainpipes are a natural part of Creation.

转谞讬讗 讗诪专 专讘讬 讗诇注讝专 讘专 爪讚讜拽 诇讜诇 拽讟谉 讛讬讛 讘讬谉 讻讘砖 诇诪讝讘讞 讘诪注专讘讜 砖诇 讻讘砖 讜讗讞转 诇砖讘注讬诐 砖谞讛 驻专讞讬 讻讛讜谞讛 讬讜专讚讬谉 诇砖诐 讜诪诇拽讟讬谉 诪砖诐 讬讬谉 拽专讜砖 砖讚讜诪讛 诇注讬讙讜诇讬 讚讘讬诇讛 讜讘讗讬谉 讜砖讜专驻讬谉 讗讜转讜 讘拽讚讜砖讛 砖谞讗诪专 讘拽讚砖 讛住讱 谞住讱 砖讻专 诇讛壮

It was taught in a baraita that Rabbi Elazar bar Tzadok said: There was a small gap between the ramp and the altar west of the ramp, and once in seventy years young priests would descend there and gather from there the congealed wine left over from the libations that set over time, which resembled round cakes of dried and pressed figs. They would then come and burn it in sanctity in the Temple courtyard, as it is stated: 鈥淚n sanctity shall you pour a libation of strong drink unto the Lord鈥 (Numbers 28:7);

讻砖诐 砖谞讬住讜讻讜 讘拽讚讜砖讛 讻讱 砖专讬驻转讜 讘拽讚讜砖讛 诪讗讬 诪砖诪注 讗诪专 专讘讬谞讗 讗转讬讗 拽讚砖 拽讚砖 讻转讬讘 讛讻讗 讘拽讚砖 讛住讱 谞住讱 讜讻转讬讘 讛转诐 讜砖专驻转 讗转 讛谞讜转专 讘讗砖 诇讗 讬讗讻诇 讻讬 拽讚砖 讛讜讗

just as its pouring is in sanctity, so too must its burning be in sanctity. From where may it be inferred that this is referring to burning? Ravina said: It is derived by means of a verbal analogy between the term sanctity written with regard to libations and sanctity written with regard to leftover offerings. It is written here, with regard to libations: 鈥淚n sanctity shall you pour a libation鈥 (Numbers 28:7), and it is written there, with regard to leftover offerings: 鈥淵ou shall burn the leftovers in fire; they are not to be eaten, for they are sanctity鈥 (Exodus 29:34). Through the verbal analogy it is derived that leftover libations must also be burned.

讻诪讗谉 讗讝诇讗 讛讗 (讚转谞讬讗) 谞住讻讬诐 讘转讞讬诇讛 诪讜注诇讬谉 讘讛谉 讬专讚讜 诇砖讬转讬谉 讗讬谉 诪讜注诇讬谉 讘讛谉 诇讬诪讗 专讘讬 讗诇注讝专 讘专 爪讚讜拽 讛讬讗 讚讗讬 专讘谞谉 讛讗 谞讞转讜 诇讛讜 诇转讛讜诐

The Gemara notes: In accordance with whose opinion is that which is taught in this mishna? With regard to libations, initially, prior to being poured, one can misuse consecrated property with them, as is the case with all consecrated items. However, once they descended to the drainpipes, one does not violate the prohibition against misuse of consecrated property with them, because the mitzva was already fulfilled. Let us say that the mishna is in accordance with the opinion of Rabbi Elazar bar Tzadok, who holds that the libations did not descend to the depths but would collect between the ramp and the altar and would be collected once every seventy years. As, if it were in accordance with the opinion of the Rabbis, how could the libations be misused? Didn鈥檛 they already descend to the depths through the drainpipes?

讗驻讬诇讜 转讬诪讗 专讘谞谉 讘讚讗讬拽诇讟

The Gemara rejects this: Even if you say that the mishna is in accordance with the opinion of the Rabbis, it could be referring to a case where some of the wine landed outside the drainpipes and was collected in the space between the ramp and the altar.

讜讗讬讻讗 讚讗诪专讬 诇讬诪讗 专讘谞谉 讛讬讗 讜诇讗 专讘讬 讗诇注讝专 讘专 爪讚讜拽 讚讗讬 专讘讬 讗诇注讝专 讗讻转讬 讘拽讚讜砖转讬讬讛讜 拽讬讬诪讬 讗驻讬诇讜 转讬诪讗 专讘讬 讗诇注讝专 讗讬谉 诇讱 讚讘专 砖谞注砖讛 诪爪讜转讜 讜诪讜注诇讬谉 讘讜 讗诪专 专讬砖 诇拽讬砖 讘讝诪谉 砖诪谞住讻讬谉 讬讬谉 注诇 讙讘讬 诪讝讘讞 驻讜拽拽讬谉 讗转 讛砖讬转讬谉 诇拽讬讬诐 诪讛 砖谞讗诪专 讘拽讚砖 讛住讱 谞住讱 砖讻专 讛壮

And some say a different version of this exchange. Let us say that the mishna is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Elazar bar Tzadok. As, if it were in accordance with the opinion of Rabbi Elazar, then the wine that collected between the ramp and the altar remains in its sanctity, as it must be burned, and the prohibition against misuse would still apply. The Gemara rejects this: Even if you say that the mishna is in accordance with the opinion of Rabbi Elazar, there is no item whose mitzva has been performed with which one can violate the prohibition against misuse of consecrated property. Reish Lakish said: When they pour wine onto the altar, they plug the top of the drainpipes so that the wine does not descend to the depths, in order to fulfill that which is stated: 鈥淚n sanctity shall you pour a libation of strong drink [shekhar] unto the Lord鈥 (Numbers 28:7).

诪讗讬 诪砖诪注 讗诪专 专讘 驻驻讗 砖讻专 诇砖讜谉 砖转讬讛 诇砖讜谉 砖讘讬注讛 诇砖讜谉 砖讻专讜转 讗诪专 专讘 驻驻讗 砖诪注 诪讬谞讛 讻讬 砖讘注 讗讬谞讬砖 讞诪专讗 诪讙专讜谞讬讛 砖讘注 讗诪专 专讘讗 爪讜专讘讗 诪专讘谞谉 讚诇讗 谞驻讬砖讗 诇讬讛 讞诪专讗 诇讬讙诪注 讙诪讜注讬 专讘讗 讗讻住讗 讚讘专讻转讗 讗讙诪注 讙诪讜注讬

The Gemara asks: From where may it be inferred that this is referring to plugging the drainpipes? Rav Pappa said: Shekhar is an expression of drinking, of satiation, of intoxication. In order to underscore all three aspects of the libations, the space between the altar and the ramp would fill with wine. Rav Pappa said: Conclude from this that when a person is satiated from drinking wine, it is from his throat being filled with wine that he is satiated. Unlike food, wine does not satiate a person when it fills his stomach. Rava said: Therefore, let a young Torah scholar, who does not have much wine, swallow his wine in large swigs, filling his throat each time, as he will thereby maximize his enjoyment. And Rava himself, when drinking a cup of blessing, would swallow large swigs so as to drink the wine accompanying the mitzva in an optimal manner.

讚专砖 专讘讗 诪讗讬 讚讻转讬讘 诪讛 讬驻讜 驻注诪讬讱 讘谞注诇讬诐 讘转 谞讚讬讘 诪讛 讬驻讜 驻注诪讜转讬讛谉 砖诇 讬砖专讗诇 讘砖注讛 砖注讜诇讬谉 诇专讙诇 讘转 谞讚讬讘 讘转讜 砖诇 讗讘专讛诐 讗讘讬谞讜 砖谞拽专讗 谞讚讬讘 砖谞讗诪专 谞讚讬讘讬 注诪讬诐 谞讗住驻讜 注诐 讗诇讛讬 讗讘专讛诐 讗诇讛讬 讗讘专讛诐 讜诇讗 讗诇讛讬 讬爪讞拽 讜讬注拽讘 讗诇讗 讗诇讛讬 讗讘专讛诐 砖讛讬讛 转讞讬诇讛 诇讙专讬诐

搂 Apropos the homiletic interpretations of the verses from Song of Songs with regard to the drainpipes, the Gemara cites additional interpretations. Rava taught: What is the meaning of that which is written: 鈥淗ow beautiful are your steps in sandals, O prince鈥檚 daughter鈥 (Song of Songs 7:2)? How beautiful are the feet of the Jewish people at the time when they ascend to Jerusalem for the Festival. 鈥淥 prince鈥檚 daughter鈥; this is referring to the daughter of Abraham our Patriarch, who was called prince, as it is stated: 鈥淭he princes of the peoples are gathered, the people of the God of Abraham鈥 (Psalms 47:10). The verse calls the Jewish people the people of the God of Abraham and not the God of Isaac and Jacob. Why are the Jewish people associated specifically with Abraham? Rather than referring to the three Patriarchs, the verse is referring to the God of Abraham, who was first of the converts, and therefore it is reasonable for the princes of other nations to gather around him.

转谞讗 讚讘讬 专讘 注谞谉 诪讗讬 讚讻转讬讘 讞诪讜拽讬 讬专讻讬讱 诇诪讛 谞诪砖诇讜 讚讘专讬 转讜专讛 讻讬专讱 诇讜诪专 诇讱 诪讛 讬专讱 讘住转专 讗祝 讚讘专讬 转讜专讛 讘住转专

In the school of Rav Anan it was taught: What is the meaning of that which is written: 鈥淭he hidden of your thighs鈥 (Song of Songs 7:2)? Why are matters of Torah likened to a thigh? It is to tell you that just as the thigh is always concealed, covered by clothes, so too, matters of Torah are optimal when recited in private and not in public.

讜讛讬讬谞讜 讚讗诪专 专讘讬 讗诇注讝专 诪讗讬 讚讻转讬讘 讛讙讬讚 诇讱 讗讚诐 诪讛 讟讜讘 讜诪讛 讛壮 讚讜专砖 诪诪讱 讻讬 讗诐 注砖讜转 诪砖驻讟 讜讗讛讘转 讞住讚 讜讛爪谞注 诇讻转 注诐 讗诇讛讬讱 注砖讜转 诪砖驻讟 讝讛 讛讚讬谉 讜讗讛讘转 讞住讚 讝讜 讙诪讬诇讜转 讞住讚讬诐 讜讛爪谞注 诇讻转 注诐 讗诇讛讬讱 讝讜 讛讜爪讗转 讛诪转 讜讛讻谞住转 讻诇讛 诇讞讜驻讛 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 讚讘专讬诐 砖讚专讻谉 诇注砖讜转谉 讘驻专讛住讬讗 讗诪专讛 转讜专讛 讛爪谞注 诇讻转 讚讘专讬诐 砖讚专讻谉 诇注砖讜转谉 讘爪谞注讗 注诇 讗讞转 讻诪讛 讜讻诪讛

And this is what Rabbi Elazar said: What is the meaning of that which is written: 鈥淚t has been told you, O man, what is good, and what the Lord does require of you; only to do justly, and to love mercy, and to walk humbly with your God鈥 (Micah 6:8)? 鈥淭o do justly鈥; this is justice. 鈥淭o love mercy鈥; this is acts of kindness. 鈥淭o walk humbly with your God鈥; this is referring to taking the indigent dead out for burial and accompanying a poor bride to her wedding canopy, both of which must be performed without fanfare. The Gemara summarizes: And are these matters not inferred a fortiori? If, with regard to matters that tend to be conducted in public, as the multitudes participate in funerals and weddings, the Torah says: Walk humbly, then in matters that tend to be conducted in private, e.g., giving charity and studying Torah, all the more so should they be conducted privately.

讗诪专 专讘讬 讗诇注讝专 讙讚讜诇 讛注讜砖讛 爪讚拽讛 讬讜转专 诪讻诇 讛拽专讘谞讜转 砖谞讗诪专 注砖讛 爪讚拽讛 讜诪砖驻讟 谞讘讞专 诇讛壮 诪讝讘讞 讜讗诪专 专讘讬 讗诇注讝专 讙讚讜诇讛 讙诪讬诇讜转 讞住讚讬诐 讬讜转专 诪谉 讛爪讚拽讛 砖谞讗诪专 讝专注讜 诇讻诐 诇爪讚拽讛 讜拽爪专讜 驻讬 讞住讚 讗诐 讗讚诐 讝讜专注 住驻拽 讗讜讻诇 住驻拽 讗讬谞讜 讗讜讻诇 讗讚诐 拽讜爪专 讜讚讗讬 讗讜讻诇

Rabbi Elazar said: One who performs acts of charity is greater than one who sacrifices all types of offerings, as it is stated: 鈥淭o perform charity and justice is more acceptable to the Lord than an offering鈥 (Proverbs 21:3), including all types of offerings. And Rabbi Elazar said: Acts of kindness, assisting someone in need, are greater than charity, as it is stated: 鈥淪ow to yourselves according to charity, and reap according to kindness鈥 (Hosea 10:12). This means: If a person sows, it is uncertain whether he will eat or whether he will not eat, since much can go wrong before the seed becomes food. However, if a person reaps, he certainly eats. In this verse, charity is likened to sowing, while acts of kindness are likened to reaping.

讜讗诪专 专讘讬 讗诇注讝专 讗讬谉 爪讚拽讛 诪砖转诇诪转 讗诇讗 诇驻讬 讞住讚 砖讘讛 砖谞讗诪专 讝专注讜 诇讻诐 诇爪讚拽讛 讜拽爪专讜 驻讬 讞住讚

And Rabbi Elazar said: The reward for charity is paid from Heaven only in accordance with the kindness and generosity included therein and in accordance with the effort and the consideration that went into the giving. It is not merely in accordance with the sum of money, as it is stated: 鈥淪ow to yourselves according to charity, and reap according to kindness.鈥

转谞讜 专讘谞谉 讘砖诇砖讛 讚讘专讬诐 讙讚讜诇讛 讙诪讬诇讜转 讞住讚讬诐 讬讜转专 诪谉 讛爪讚拽讛 爪讚拽讛 讘诪诪讜谞讜 讙诪讬诇讜转 讞住讚讬诐 讘讬谉 讘讙讜驻讜 讘讬谉 讘诪诪讜谞讜 爪讚拽讛 诇注谞讬讬诐 讙诪讬诇讜转 讞住讚讬诐 讘讬谉 诇注谞讬讬诐 讘讬谉 诇注砖讬专讬诐 爪讚拽讛 诇讞讬讬诐 讙诪讬诇讜转 讞住讚讬诐 讘讬谉 诇讞讬讬诐 讘讬谉 诇诪转讬诐

The Sages taught that acts of kindness are superior to charity in three respects: Charity can be performed only with one鈥檚 money, while acts of kindness can be performed both with his person and with his money. Charity is given to the poor, while acts of kindness are performed both for the poor and for the rich. Charity is given to the living, while acts of kindness are performed both for the living and for the dead.

讜讗诪专 专讘讬 讗诇注讝专 讻诇 讛注讜砖讛 爪讚拽讛 讜诪砖驻讟 讻讗讬诇讜 诪讬诇讗 讻诇 讛注讜诇诐 讻讜诇讜 讞住讚 砖谞讗诪专 讗讜讛讘 爪讚拽讛 讜诪砖驻讟 讞住讚 讛壮 诪诇讗讛 讛讗专抓 砖诪讗 转讗诪专 讻诇 讛讘讗 诇拽驻讜抓 拽讜驻抓 转诇诪讜讚 诇讜诪专 诪讛 讬拽专 讞住讚讱 讗诇讛讬诐 (讞住讚 讛壮 诪诇讗讛 讛讗专抓) 讜讙讜壮 讬讻讜诇 讗祝 讬专讗 砖诪讬诐 讻谉 转诇诪讜讚 诇讜诪专 讜讞住讚 讛壮 诪注讜诇诐 讜注讚 注讜诇诐 注诇 讬专讗讬讜

And Rabbi Elazar said: Anyone who performs charity and justice is considered as though he filled the whole world in its entirety with kindness, as it is stated: 鈥淗e loves charity and justice; the earth is full of the kindness of the Lord鈥 (Psalms 33:5). Lest you say that anyone who comes to leap and perform an act of kindness may simply leap and do so without scrutiny, the verse states: 鈥淗ow precious is your kindness, O God鈥 (Psalms 36:8). It is a precious and rare occurrence to perform an act of kindness properly. One might have thought that even a God-fearing individual does not always encounter the opportunity to perform acts of kindness. Therefore, the verse states: 鈥淏ut the kindness of the Lord is from everlasting to everlasting upon them that fear Him鈥 (Psalms 103:17).

讗诪专 专讘讬 讞诪讗 讘专 驻驻讗 讻诇 讗讚诐 砖讬砖 注诇讬讜 讞谉 讘讬讚讜注 砖讛讜讗 讬专讗 砖诪讬诐 砖谞讗诪专 讞住讚 讛壮 诪注讜诇诐 讜注讚 注讜诇诐 注诇 讬专讗讬讜 讜讗诪专 专讘讬 讗诇注讝专 诪讗讬 讚讻转讬讘 驻讬讛 驻转讞讛 讘讞讻诪讛 讜转讜专转 讞住讚 注诇 诇砖讜谞讛 讜讻讬 讬砖 转讜专讛 砖诇 讞住讚 讜讬砖 转讜专讛 砖讗讬谞讛 砖诇 讞住讚 讗诇讗 转讜专讛 诇砖诪讛 讝讜 讛讬讗 转讜专讛 砖诇 讞住讚 砖诇讗 诇砖诪讛 讝讜 讛讬讗 转讜专讛 砖讗讬谞讛 砖诇 讞住讚 讗讬讻讗 讚讗诪专讬 转讜专讛 诇诇诪讚讛 讝讜 讛讬讗 转讜专讛 砖诇 讞住讚 砖诇讗 诇诇诪讚讛 讝讜 讛讬讗 转讜专讛 砖讗讬谞讛 砖诇 讞住讚

Rabbi 岣ma bar Pappa said: With regard to any person who has grace about him, it is certain that he is God-fearing, as it is stated: 鈥淏ut the kindness of the Lord is from everlasting to everlasting upon them that fear Him.鈥 When one sees that a certain individual is endowed with grace and kindness, one can be certain that he is a God-fearing person. And Rabbi Elazar said: What is the meaning of that which is written: 鈥淪he opens her mouth with wisdom, and a Torah of kindness is on her tongue鈥 (Proverbs 31:26)? The Gemara asks: Is there, then, a Torah of kindness and a Torah that is not of kindness? Rather, it is Torah studied for its own sake that is a Torah of kindness, as one studies it wholeheartedly; and it is Torah studied not for its own sake but for some ulterior motive that is a Torah that is not of kindness. Some say that it is Torah studied in order to teach it to others that is a Torah of kindness; it is Torah studied with the intent of not teaching it to others that is a Torah that is not of kindness.

讻诪注砖讛讜 讘讞讜诇 讻讜壮 讜讗诪讗讬 谞讬讬转讬 讘诪拽讜讚砖转 讗诪专 讝注讬专讬 拽住讘专 讗讬谉 砖讬注讜专 诇诪讬诐 讜讻诇讬 砖专转 诪拽讚砖讬谉 砖诇讗 诪讚注转

搂 The mishna continues: As its performance during the week, so is its performance on Shabbat, except that on Shabbat one would not draw water. Instead, on Shabbat eve, one would fill a golden barrel that was not consecrated and would place it in the Temple chamber, and water would be drawn from there on Shabbat. The Gemara asks: And why should one do so? Let him bring the water in a consecrated barrel. Ze鈥檌ri said: The tanna in the mishna holds that there is no requisite measure for the water to be poured for libation, and therefore more than three log could be consecrated; and that Temple vessels consecrate their content if it is fit to be consecrated, even without intent to consecrate it.

Masechet Sukkah is sponsored by Jonathan Katz in memory of his mother Margaret Katz (Ruth bat Avraham).
  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Sukkah 49-56 + Siyum – Daf Yomi: One Week at a Time

We are going to be finishing the 4th chapter this week and learning about the 2 pipes that were built...

Sukkah 49

The William Davidson Talmud | Powered by Sefaria

Sukkah 49

砖讻诇 诪讝讘讞 砖讗讬谉 诇讜 诇讗 讻讘砖 讜诇讗 拽专谉 讜诇讗 讬住讜讚 讜诇讗 专讬讘讜注 驻住讜诇 诇注讘讜讚讛 专讘讬 讬讜住讬 讘专 讬讛讜讚讛 讗讜诪专 讗祝 讛住讜讘讘

As any altar that lacks a ramp, or a horn, or a base, or the shape of a square, either because it was not erected as a square or due to damage, is disqualified for use in the Temple service. Rabbi Yosei bar Yehuda says: Even the surrounding ledge must be complete, and if it is lacking it disqualifies the altar.

讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 砖讬转讬谉 诪砖砖转 讬诪讬 讘专讗砖讬转 谞讘专讗讜 砖谞讗诪专 讞诪讜拽讬 讬专讻讬讱 讻诪讜 讞诇讗讬诐 诪注砖讛 讬讚讬 讗诪谉 讞诪讜拽讬 讬专讻讬讱 讗诇讜 讛砖讬转讬谉 讻诪讜 讞诇讗讬诐 砖诪讞讜诇诇讬谉 讜讬讜专讚讬谉 注讚 讛转讛讜诐 诪注砖讛 讬讚讬 讗诪谉 讝讜 诪注砖讛 讬讚讬 讗讜诪谞讜转讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讘专讗砖讬转 讗诇 转讬拽专讬 讘专讗砖讬转 讗诇讗 讘专讗 砖讬转

Rabba bar bar 岣na said that Rabbi Yo岣nan said: The drainpipes [shittin] built into the altar and extending beneath it were created from the six days of Creation, as it is stated: 鈥淭he hidden of your thighs are like the links of a chain, the handiwork of a skilled workman鈥 (Song of Songs 7:2). The Gemara interprets the verse homiletically: 鈥淭he hidden of your thighs鈥; these are the drainpipes that are concealed within the altar; 鈥渁re like the links of a chain [岣la鈥檌m]鈥; they are hollow [me岣lalin] and descend to the depths; 鈥渢he handiwork of a skilled workman鈥; this is the handiwork of the Holy One, Blessed be He. On a similar note, it was taught in the school of Rabbi Yishmael that it is written: 鈥淚n the beginning [bereshit]鈥 (Genesis 1:1); do not read it as: Bereshit, but rather as: Bara shit, meaning that God created the pipeline descending from the altar.

转谞讬讗 专讘讬 讬讜住讬 讗讜诪专 砖讬转讬谉 诪讞讜诇诇讬谉 讜讬讜专讚讬谉 注讚 转讛讜诐 砖谞讗诪专 讗砖讬专讛 谞讗 诇讬讚讬讚讬 砖讬专转 讚讜讚讬 诇讻专诪讜 讻专诐 讛讬讛 诇讬讚讬讚讬 讘拽专谉 讘谉 砖诪谉 讜讬注讝拽讛讜 讜讬住拽诇讛讜 讜讬讟注讛讜 砖讜专拽 讜讬讘谉 诪讙讚诇 讘转讜讻讜 讜讙诐 讬拽讘 讞爪讘 讘讜 讜讬讟注讛讜 砖讜专拽 讝讛 讘讬转 讛诪拽讚砖 讜讬讘谉 诪讙讚诇 讘转讜讻讜 讝讛 诪讝讘讞 讜讙诐 讬拽讘 讞爪讘 讘讜 讗诇讜 讛砖讬转讬谉

It was taught in a baraita that Rabbi Yosei says: These drainpipes are hollow and descend to the depths, as it is stated: 鈥淟et me sing of my well beloved, a song of my beloved touching his vineyard. My well beloved had a vineyard in a very fruitful hill, and he dug it, and cleared it of stones, and planted it with the choicest vine, and built a tower in the midst of it, and also hewed out a vat therein鈥 (Isaiah 5:1鈥2). Rabbi Yosei interprets these verses homiletically as referring to the Temple. 鈥淗e planted it with the choicest vine鈥; this is referring to the Temple; 鈥渉e built a tower therein鈥; this is referring to the altar; 鈥渁nd hewed out a vat therein鈥; this is referring to the drainpipes. As the owner of the vineyard is a parable for God, this indicates that the drainpipes are a natural part of Creation.

转谞讬讗 讗诪专 专讘讬 讗诇注讝专 讘专 爪讚讜拽 诇讜诇 拽讟谉 讛讬讛 讘讬谉 讻讘砖 诇诪讝讘讞 讘诪注专讘讜 砖诇 讻讘砖 讜讗讞转 诇砖讘注讬诐 砖谞讛 驻专讞讬 讻讛讜谞讛 讬讜专讚讬谉 诇砖诐 讜诪诇拽讟讬谉 诪砖诐 讬讬谉 拽专讜砖 砖讚讜诪讛 诇注讬讙讜诇讬 讚讘讬诇讛 讜讘讗讬谉 讜砖讜专驻讬谉 讗讜转讜 讘拽讚讜砖讛 砖谞讗诪专 讘拽讚砖 讛住讱 谞住讱 砖讻专 诇讛壮

It was taught in a baraita that Rabbi Elazar bar Tzadok said: There was a small gap between the ramp and the altar west of the ramp, and once in seventy years young priests would descend there and gather from there the congealed wine left over from the libations that set over time, which resembled round cakes of dried and pressed figs. They would then come and burn it in sanctity in the Temple courtyard, as it is stated: 鈥淚n sanctity shall you pour a libation of strong drink unto the Lord鈥 (Numbers 28:7);

讻砖诐 砖谞讬住讜讻讜 讘拽讚讜砖讛 讻讱 砖专讬驻转讜 讘拽讚讜砖讛 诪讗讬 诪砖诪注 讗诪专 专讘讬谞讗 讗转讬讗 拽讚砖 拽讚砖 讻转讬讘 讛讻讗 讘拽讚砖 讛住讱 谞住讱 讜讻转讬讘 讛转诐 讜砖专驻转 讗转 讛谞讜转专 讘讗砖 诇讗 讬讗讻诇 讻讬 拽讚砖 讛讜讗

just as its pouring is in sanctity, so too must its burning be in sanctity. From where may it be inferred that this is referring to burning? Ravina said: It is derived by means of a verbal analogy between the term sanctity written with regard to libations and sanctity written with regard to leftover offerings. It is written here, with regard to libations: 鈥淚n sanctity shall you pour a libation鈥 (Numbers 28:7), and it is written there, with regard to leftover offerings: 鈥淵ou shall burn the leftovers in fire; they are not to be eaten, for they are sanctity鈥 (Exodus 29:34). Through the verbal analogy it is derived that leftover libations must also be burned.

讻诪讗谉 讗讝诇讗 讛讗 (讚转谞讬讗) 谞住讻讬诐 讘转讞讬诇讛 诪讜注诇讬谉 讘讛谉 讬专讚讜 诇砖讬转讬谉 讗讬谉 诪讜注诇讬谉 讘讛谉 诇讬诪讗 专讘讬 讗诇注讝专 讘专 爪讚讜拽 讛讬讗 讚讗讬 专讘谞谉 讛讗 谞讞转讜 诇讛讜 诇转讛讜诐

The Gemara notes: In accordance with whose opinion is that which is taught in this mishna? With regard to libations, initially, prior to being poured, one can misuse consecrated property with them, as is the case with all consecrated items. However, once they descended to the drainpipes, one does not violate the prohibition against misuse of consecrated property with them, because the mitzva was already fulfilled. Let us say that the mishna is in accordance with the opinion of Rabbi Elazar bar Tzadok, who holds that the libations did not descend to the depths but would collect between the ramp and the altar and would be collected once every seventy years. As, if it were in accordance with the opinion of the Rabbis, how could the libations be misused? Didn鈥檛 they already descend to the depths through the drainpipes?

讗驻讬诇讜 转讬诪讗 专讘谞谉 讘讚讗讬拽诇讟

The Gemara rejects this: Even if you say that the mishna is in accordance with the opinion of the Rabbis, it could be referring to a case where some of the wine landed outside the drainpipes and was collected in the space between the ramp and the altar.

讜讗讬讻讗 讚讗诪专讬 诇讬诪讗 专讘谞谉 讛讬讗 讜诇讗 专讘讬 讗诇注讝专 讘专 爪讚讜拽 讚讗讬 专讘讬 讗诇注讝专 讗讻转讬 讘拽讚讜砖转讬讬讛讜 拽讬讬诪讬 讗驻讬诇讜 转讬诪讗 专讘讬 讗诇注讝专 讗讬谉 诇讱 讚讘专 砖谞注砖讛 诪爪讜转讜 讜诪讜注诇讬谉 讘讜 讗诪专 专讬砖 诇拽讬砖 讘讝诪谉 砖诪谞住讻讬谉 讬讬谉 注诇 讙讘讬 诪讝讘讞 驻讜拽拽讬谉 讗转 讛砖讬转讬谉 诇拽讬讬诐 诪讛 砖谞讗诪专 讘拽讚砖 讛住讱 谞住讱 砖讻专 讛壮

And some say a different version of this exchange. Let us say that the mishna is in accordance with the opinion of the Rabbis and not in accordance with the opinion of Rabbi Elazar bar Tzadok. As, if it were in accordance with the opinion of Rabbi Elazar, then the wine that collected between the ramp and the altar remains in its sanctity, as it must be burned, and the prohibition against misuse would still apply. The Gemara rejects this: Even if you say that the mishna is in accordance with the opinion of Rabbi Elazar, there is no item whose mitzva has been performed with which one can violate the prohibition against misuse of consecrated property. Reish Lakish said: When they pour wine onto the altar, they plug the top of the drainpipes so that the wine does not descend to the depths, in order to fulfill that which is stated: 鈥淚n sanctity shall you pour a libation of strong drink [shekhar] unto the Lord鈥 (Numbers 28:7).

诪讗讬 诪砖诪注 讗诪专 专讘 驻驻讗 砖讻专 诇砖讜谉 砖转讬讛 诇砖讜谉 砖讘讬注讛 诇砖讜谉 砖讻专讜转 讗诪专 专讘 驻驻讗 砖诪注 诪讬谞讛 讻讬 砖讘注 讗讬谞讬砖 讞诪专讗 诪讙专讜谞讬讛 砖讘注 讗诪专 专讘讗 爪讜专讘讗 诪专讘谞谉 讚诇讗 谞驻讬砖讗 诇讬讛 讞诪专讗 诇讬讙诪注 讙诪讜注讬 专讘讗 讗讻住讗 讚讘专讻转讗 讗讙诪注 讙诪讜注讬

The Gemara asks: From where may it be inferred that this is referring to plugging the drainpipes? Rav Pappa said: Shekhar is an expression of drinking, of satiation, of intoxication. In order to underscore all three aspects of the libations, the space between the altar and the ramp would fill with wine. Rav Pappa said: Conclude from this that when a person is satiated from drinking wine, it is from his throat being filled with wine that he is satiated. Unlike food, wine does not satiate a person when it fills his stomach. Rava said: Therefore, let a young Torah scholar, who does not have much wine, swallow his wine in large swigs, filling his throat each time, as he will thereby maximize his enjoyment. And Rava himself, when drinking a cup of blessing, would swallow large swigs so as to drink the wine accompanying the mitzva in an optimal manner.

讚专砖 专讘讗 诪讗讬 讚讻转讬讘 诪讛 讬驻讜 驻注诪讬讱 讘谞注诇讬诐 讘转 谞讚讬讘 诪讛 讬驻讜 驻注诪讜转讬讛谉 砖诇 讬砖专讗诇 讘砖注讛 砖注讜诇讬谉 诇专讙诇 讘转 谞讚讬讘 讘转讜 砖诇 讗讘专讛诐 讗讘讬谞讜 砖谞拽专讗 谞讚讬讘 砖谞讗诪专 谞讚讬讘讬 注诪讬诐 谞讗住驻讜 注诐 讗诇讛讬 讗讘专讛诐 讗诇讛讬 讗讘专讛诐 讜诇讗 讗诇讛讬 讬爪讞拽 讜讬注拽讘 讗诇讗 讗诇讛讬 讗讘专讛诐 砖讛讬讛 转讞讬诇讛 诇讙专讬诐

搂 Apropos the homiletic interpretations of the verses from Song of Songs with regard to the drainpipes, the Gemara cites additional interpretations. Rava taught: What is the meaning of that which is written: 鈥淗ow beautiful are your steps in sandals, O prince鈥檚 daughter鈥 (Song of Songs 7:2)? How beautiful are the feet of the Jewish people at the time when they ascend to Jerusalem for the Festival. 鈥淥 prince鈥檚 daughter鈥; this is referring to the daughter of Abraham our Patriarch, who was called prince, as it is stated: 鈥淭he princes of the peoples are gathered, the people of the God of Abraham鈥 (Psalms 47:10). The verse calls the Jewish people the people of the God of Abraham and not the God of Isaac and Jacob. Why are the Jewish people associated specifically with Abraham? Rather than referring to the three Patriarchs, the verse is referring to the God of Abraham, who was first of the converts, and therefore it is reasonable for the princes of other nations to gather around him.

转谞讗 讚讘讬 专讘 注谞谉 诪讗讬 讚讻转讬讘 讞诪讜拽讬 讬专讻讬讱 诇诪讛 谞诪砖诇讜 讚讘专讬 转讜专讛 讻讬专讱 诇讜诪专 诇讱 诪讛 讬专讱 讘住转专 讗祝 讚讘专讬 转讜专讛 讘住转专

In the school of Rav Anan it was taught: What is the meaning of that which is written: 鈥淭he hidden of your thighs鈥 (Song of Songs 7:2)? Why are matters of Torah likened to a thigh? It is to tell you that just as the thigh is always concealed, covered by clothes, so too, matters of Torah are optimal when recited in private and not in public.

讜讛讬讬谞讜 讚讗诪专 专讘讬 讗诇注讝专 诪讗讬 讚讻转讬讘 讛讙讬讚 诇讱 讗讚诐 诪讛 讟讜讘 讜诪讛 讛壮 讚讜专砖 诪诪讱 讻讬 讗诐 注砖讜转 诪砖驻讟 讜讗讛讘转 讞住讚 讜讛爪谞注 诇讻转 注诐 讗诇讛讬讱 注砖讜转 诪砖驻讟 讝讛 讛讚讬谉 讜讗讛讘转 讞住讚 讝讜 讙诪讬诇讜转 讞住讚讬诐 讜讛爪谞注 诇讻转 注诐 讗诇讛讬讱 讝讜 讛讜爪讗转 讛诪转 讜讛讻谞住转 讻诇讛 诇讞讜驻讛 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 讚讘专讬诐 砖讚专讻谉 诇注砖讜转谉 讘驻专讛住讬讗 讗诪专讛 转讜专讛 讛爪谞注 诇讻转 讚讘专讬诐 砖讚专讻谉 诇注砖讜转谉 讘爪谞注讗 注诇 讗讞转 讻诪讛 讜讻诪讛

And this is what Rabbi Elazar said: What is the meaning of that which is written: 鈥淚t has been told you, O man, what is good, and what the Lord does require of you; only to do justly, and to love mercy, and to walk humbly with your God鈥 (Micah 6:8)? 鈥淭o do justly鈥; this is justice. 鈥淭o love mercy鈥; this is acts of kindness. 鈥淭o walk humbly with your God鈥; this is referring to taking the indigent dead out for burial and accompanying a poor bride to her wedding canopy, both of which must be performed without fanfare. The Gemara summarizes: And are these matters not inferred a fortiori? If, with regard to matters that tend to be conducted in public, as the multitudes participate in funerals and weddings, the Torah says: Walk humbly, then in matters that tend to be conducted in private, e.g., giving charity and studying Torah, all the more so should they be conducted privately.

讗诪专 专讘讬 讗诇注讝专 讙讚讜诇 讛注讜砖讛 爪讚拽讛 讬讜转专 诪讻诇 讛拽专讘谞讜转 砖谞讗诪专 注砖讛 爪讚拽讛 讜诪砖驻讟 谞讘讞专 诇讛壮 诪讝讘讞 讜讗诪专 专讘讬 讗诇注讝专 讙讚讜诇讛 讙诪讬诇讜转 讞住讚讬诐 讬讜转专 诪谉 讛爪讚拽讛 砖谞讗诪专 讝专注讜 诇讻诐 诇爪讚拽讛 讜拽爪专讜 驻讬 讞住讚 讗诐 讗讚诐 讝讜专注 住驻拽 讗讜讻诇 住驻拽 讗讬谞讜 讗讜讻诇 讗讚诐 拽讜爪专 讜讚讗讬 讗讜讻诇

Rabbi Elazar said: One who performs acts of charity is greater than one who sacrifices all types of offerings, as it is stated: 鈥淭o perform charity and justice is more acceptable to the Lord than an offering鈥 (Proverbs 21:3), including all types of offerings. And Rabbi Elazar said: Acts of kindness, assisting someone in need, are greater than charity, as it is stated: 鈥淪ow to yourselves according to charity, and reap according to kindness鈥 (Hosea 10:12). This means: If a person sows, it is uncertain whether he will eat or whether he will not eat, since much can go wrong before the seed becomes food. However, if a person reaps, he certainly eats. In this verse, charity is likened to sowing, while acts of kindness are likened to reaping.

讜讗诪专 专讘讬 讗诇注讝专 讗讬谉 爪讚拽讛 诪砖转诇诪转 讗诇讗 诇驻讬 讞住讚 砖讘讛 砖谞讗诪专 讝专注讜 诇讻诐 诇爪讚拽讛 讜拽爪专讜 驻讬 讞住讚

And Rabbi Elazar said: The reward for charity is paid from Heaven only in accordance with the kindness and generosity included therein and in accordance with the effort and the consideration that went into the giving. It is not merely in accordance with the sum of money, as it is stated: 鈥淪ow to yourselves according to charity, and reap according to kindness.鈥

转谞讜 专讘谞谉 讘砖诇砖讛 讚讘专讬诐 讙讚讜诇讛 讙诪讬诇讜转 讞住讚讬诐 讬讜转专 诪谉 讛爪讚拽讛 爪讚拽讛 讘诪诪讜谞讜 讙诪讬诇讜转 讞住讚讬诐 讘讬谉 讘讙讜驻讜 讘讬谉 讘诪诪讜谞讜 爪讚拽讛 诇注谞讬讬诐 讙诪讬诇讜转 讞住讚讬诐 讘讬谉 诇注谞讬讬诐 讘讬谉 诇注砖讬专讬诐 爪讚拽讛 诇讞讬讬诐 讙诪讬诇讜转 讞住讚讬诐 讘讬谉 诇讞讬讬诐 讘讬谉 诇诪转讬诐

The Sages taught that acts of kindness are superior to charity in three respects: Charity can be performed only with one鈥檚 money, while acts of kindness can be performed both with his person and with his money. Charity is given to the poor, while acts of kindness are performed both for the poor and for the rich. Charity is given to the living, while acts of kindness are performed both for the living and for the dead.

讜讗诪专 专讘讬 讗诇注讝专 讻诇 讛注讜砖讛 爪讚拽讛 讜诪砖驻讟 讻讗讬诇讜 诪讬诇讗 讻诇 讛注讜诇诐 讻讜诇讜 讞住讚 砖谞讗诪专 讗讜讛讘 爪讚拽讛 讜诪砖驻讟 讞住讚 讛壮 诪诇讗讛 讛讗专抓 砖诪讗 转讗诪专 讻诇 讛讘讗 诇拽驻讜抓 拽讜驻抓 转诇诪讜讚 诇讜诪专 诪讛 讬拽专 讞住讚讱 讗诇讛讬诐 (讞住讚 讛壮 诪诇讗讛 讛讗专抓) 讜讙讜壮 讬讻讜诇 讗祝 讬专讗 砖诪讬诐 讻谉 转诇诪讜讚 诇讜诪专 讜讞住讚 讛壮 诪注讜诇诐 讜注讚 注讜诇诐 注诇 讬专讗讬讜

And Rabbi Elazar said: Anyone who performs charity and justice is considered as though he filled the whole world in its entirety with kindness, as it is stated: 鈥淗e loves charity and justice; the earth is full of the kindness of the Lord鈥 (Psalms 33:5). Lest you say that anyone who comes to leap and perform an act of kindness may simply leap and do so without scrutiny, the verse states: 鈥淗ow precious is your kindness, O God鈥 (Psalms 36:8). It is a precious and rare occurrence to perform an act of kindness properly. One might have thought that even a God-fearing individual does not always encounter the opportunity to perform acts of kindness. Therefore, the verse states: 鈥淏ut the kindness of the Lord is from everlasting to everlasting upon them that fear Him鈥 (Psalms 103:17).

讗诪专 专讘讬 讞诪讗 讘专 驻驻讗 讻诇 讗讚诐 砖讬砖 注诇讬讜 讞谉 讘讬讚讜注 砖讛讜讗 讬专讗 砖诪讬诐 砖谞讗诪专 讞住讚 讛壮 诪注讜诇诐 讜注讚 注讜诇诐 注诇 讬专讗讬讜 讜讗诪专 专讘讬 讗诇注讝专 诪讗讬 讚讻转讬讘 驻讬讛 驻转讞讛 讘讞讻诪讛 讜转讜专转 讞住讚 注诇 诇砖讜谞讛 讜讻讬 讬砖 转讜专讛 砖诇 讞住讚 讜讬砖 转讜专讛 砖讗讬谞讛 砖诇 讞住讚 讗诇讗 转讜专讛 诇砖诪讛 讝讜 讛讬讗 转讜专讛 砖诇 讞住讚 砖诇讗 诇砖诪讛 讝讜 讛讬讗 转讜专讛 砖讗讬谞讛 砖诇 讞住讚 讗讬讻讗 讚讗诪专讬 转讜专讛 诇诇诪讚讛 讝讜 讛讬讗 转讜专讛 砖诇 讞住讚 砖诇讗 诇诇诪讚讛 讝讜 讛讬讗 转讜专讛 砖讗讬谞讛 砖诇 讞住讚

Rabbi 岣ma bar Pappa said: With regard to any person who has grace about him, it is certain that he is God-fearing, as it is stated: 鈥淏ut the kindness of the Lord is from everlasting to everlasting upon them that fear Him.鈥 When one sees that a certain individual is endowed with grace and kindness, one can be certain that he is a God-fearing person. And Rabbi Elazar said: What is the meaning of that which is written: 鈥淪he opens her mouth with wisdom, and a Torah of kindness is on her tongue鈥 (Proverbs 31:26)? The Gemara asks: Is there, then, a Torah of kindness and a Torah that is not of kindness? Rather, it is Torah studied for its own sake that is a Torah of kindness, as one studies it wholeheartedly; and it is Torah studied not for its own sake but for some ulterior motive that is a Torah that is not of kindness. Some say that it is Torah studied in order to teach it to others that is a Torah of kindness; it is Torah studied with the intent of not teaching it to others that is a Torah that is not of kindness.

讻诪注砖讛讜 讘讞讜诇 讻讜壮 讜讗诪讗讬 谞讬讬转讬 讘诪拽讜讚砖转 讗诪专 讝注讬专讬 拽住讘专 讗讬谉 砖讬注讜专 诇诪讬诐 讜讻诇讬 砖专转 诪拽讚砖讬谉 砖诇讗 诪讚注转

搂 The mishna continues: As its performance during the week, so is its performance on Shabbat, except that on Shabbat one would not draw water. Instead, on Shabbat eve, one would fill a golden barrel that was not consecrated and would place it in the Temple chamber, and water would be drawn from there on Shabbat. The Gemara asks: And why should one do so? Let him bring the water in a consecrated barrel. Ze鈥檌ri said: The tanna in the mishna holds that there is no requisite measure for the water to be poured for libation, and therefore more than three log could be consecrated; and that Temple vessels consecrate their content if it is fit to be consecrated, even without intent to consecrate it.

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