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Today's Daf Yomi

July 3, 2014 | 讛壮 讘转诪讜讝 转砖注状讚

  • 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.

Taanit 22

Study Guide Taanit 22


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诇爪驻专讗 讻专讻讬谞讛讜 讜砖拽诇讬谞讛讜 讜拽诪讜 讜谞驻拽讜 诇讛讜 诇砖讜拽讗 讜讗砖讻讞讬谞讛讜 讗诪专讜 诇讬讛 诇砖讬讬诪讬讛 诪专 讛讬讻讬 砖讜讜 讗诪专 诇讛讜 讛讻讬 讜讛讻讬 讗诪专讜 诇讬讛 讜讚诇诪讗 砖讜讜 讟驻讬 讗诪专 诇讛讜 讘讛讻讬 砖拽诇讬谞讛讜 讗诪专讜 诇讬讛 讚讬讚讱 谞讬讛讜 讜砖拽诇讬谞讛讜 诪讬谞讱

In the morning, the Sages rolled up these rugs and took them, and they arose and went out to the market with them. And when Abba found them, the Sages said to him: Let the Master appraise these rugs, how much they are worth. He said to them: Their value is such and such. They said to him: But perhaps they are worth more. He said to them: This is what I paid for them. They said to him: The rugs are yours and we took them from you.

讗诪专讜 诇讬讛 讘诪讟讜转讗 诪讬谞讱 讘诪讗讬 讞砖讚转讬谞谉 讗诪专 诇讛讜 讗诪讬谞讗 驻讚讬讜谉 砖讘讜讬讬诐 讗讬拽诇注 诇讛讜 诇专讘谞谉 讜讗讻住讬驻讜 诇诪讬诪专 诇讬 讗诪专讜 诇讬讛 讛砖转讗 谞砖拽诇讬谞讛讜 诪专 讗诪专 诇讛讜 诪讛讛讜讗 砖注转讗 讗住讞转讬谞讛讜 诪讚注转讗讬 诇爪讚拽讛

After explaining the reason for their actions, the Sages said to him: Please tell us, what did you suspect of us? You knew that we had taken your rugs, and yet you did not say anything. He said to them: I said to myself, certainly an unexpected opportunity for a ransom of prisoners became available for the Sages, and they required immediate funds, but they were too embarrassed to say so to me or to ask for money. Instead, they took the rugs. The Sages said to him: Now that we have explained the situation, let the Master take back the rugs. He said to them: From that moment when I realized they were missing, I put them out of my mind and consigned them for charity. As far as I am concerned, they are already designated for that purpose, and I cannot take them back.

讛讜讛 拽讗 讞诇砖讗 讚注转讬讛 讚专讘讗 诪砖讜诐 讚讗讘讬讬 讗诪专讜 诇讬讛 诪住转讬讬讱 讚拽讗 诪讙谞讬转 讗讻讜诇讗 讻专讻讗

Rava was distressed due to the fact that Abaye received greetings from Heaven every Shabbat eve, while Rava received such greetings only once a year, on Yom Kippur eve, as stated above. They said to him: Be content that through your merit you protect your entire city.

专讘讬 讘专讜拽讗 讞讜讝讗讛 讛讜讛 砖讻讬讞 讘砖讜拽讗 讚讘讬 诇驻讟 讛讜讛 砖讻讬讞 讗诇讬讛讜 讙讘讬讛 讗诪专 诇讬讛 讗讬讻讗 讘讛讗讬 砖讜拽讗 讘专 注诇诪讗 讚讗转讬 讗诪专 诇讬讛 诇讗 讗讚讛讻讬 讜讛讻讬 讞讝讗 诇讛讛讜讗 讙讘专讗 讚讛讜讛 住讬讬诐 诪住讗谞讬 讗讜讻诪讬 讜诇讗 专诪讬 讞讜讟讗 讚转讻诇转讗 讘讙诇讬诪讬讛 讗诪专 诇讬讛 讛讗讬 讘专 注诇诪讗 讚讗转讬 讛讜讗

搂 The Gemara relates another story about the righteousness of common people. Rabbi Beroka 岣za鈥檃 was often found in the market of Bei Lefet, and Elijah the Prophet would often appear to him. Once Rabbi Beroka said to Elijah: Of all the people who come here, is there anyone in this market worthy of the World-to-Come? He said to him: No. In the meantime, Rabbi Beroka saw a man who was wearing black shoes, contrary to Jewish custom, and who did not place the sky-blue, dyed thread of ritual fringes on his garment. Elijah said to Rabbi Beroka: That man is worthy of the World-to-Come.

专讛讟 讘转专讬讛 讗诪专 诇讬讛 诪讗讬 注讜讘讚讱 讗诪专 诇讬讛 讝讬诇 讛讗讬讚谞讗 讜转讗 诇诪讞专 诇诪讞专 讗诪专 诇讬讛 诪讗讬 注讜讘讚讱 讗诪专 诇讬讛 讝谞讚讜拽谞讗 讗谞讗 讜讗住专谞讗 讙讘专讬 诇讞讜讚 讜谞砖讬 诇讞讜讚 讜专诪讬谞讗 驻讜专讬讬讗讬 讘讬谉 讛谞讬 诇讛谞讬 讻讬 讛讬讻讬 讚诇讗 诇讬转讜 诇讬讚讬 讗讬住讜专讗 讻讬 讞讝讬谞讗 讘转 讬砖专讗诇 讚讬讛讘讬 谞讻专讬诐 注诇讛 注讬谞讬讬讛讜 诪住专谞讗 谞驻砖讗讬 讜诪爪讬诇谞讗 诇讛 讬讜诪讗 讞讚 讛讜讜转 谞注专讛 诪讗讜专住讛 讙讘谉 讚讬讛讘讜 讘讛 谞讻专讬诐 注讬谞讬讬讛讜 砖拽诇讬 讚讜专讚讬讬讗 讚讞诪专讗 讜砖讚讗讬 诇讛 讘砖讬驻讜诇讛 讜讗诪专讬 讚砖转谞讗 讛讬讗

Rabbi Beroka ran after the man and said to him: What is your occupation? The man said to him: Go away now, as I have no time, but come back tomorrow and we will talk. The next day, Rabbi Beroka arrived and again said to him: What is your occupation? The man said to him: I am a prison guard [zandukana], and I imprison the men separately and the women separately, and I place my bed between them so that they will not come to transgression. When I see a Jewish woman upon whom gentiles have set their eyes, I risk my life to save her. One day, there was a betrothed young woman among us, upon whom the gentiles had set their eyes. I took dregs [durdayya] of red wine and threw them on the lower part of her dress, and I said: She is menstruating [dastana], so that they would leave her alone.

讗诪专 诇讬讛 诪讗讬 讟注诪讗 诇讬转 诇讱 讞讜讟讬 讜专诪讬转 诪住讗谞讬 讗讜讻诪讬 讗诪专 诇讬讛 注讬讬诇谞讗 讜谞驻讬拽谞讗 讘讬谞讬 谞讻专讬诐 讻讬 讛讬讻讬 讚诇讗 诇讬讚注讜 讚讬讛讜讚讗讛 讗谞讗 讻讬 讛讜讜 讙讝专讬 讙讝讬专转讗 诪讜讚注谞讗 诇讛讜 诇专讘谞谉 讜讘注讜 专讞诪讬 讜诪讘讟诇讬 诇讙讝讬专转讬讬讛讜 讜诪讗讬 讟注诪讗 讻讬 讗诪讬谞讗 诇讱 讗谞讗 诪讗讬 注讜讘讚讱 讜讗诪专转 诇讬 讝讬诇 讛讗讬讚谞讗 讜转讗 诇诪讞专 讗诪专 诇讬讛 讘讛讛讬讗 砖注转讗 讙讝专讬 讙讝讬专转讗 讜讗诪讬谞讗 讘专讬砖讗 讗讬讝讬诇 讜讗砖诪注 诇讛讜 诇专讘谞谉 讚诇讘注讬 专讞诪讬 注诇讛 讚诪讬诇转讗

Rabbi Beroka said to him: What is the reason that you do not have threads of ritual fringes, and why do you wear black shoes? The man said to him: Since I come and go among gentiles, I dress this way so that they will not know that I am a Jew. When they issue a decree, I inform the Sages, and they pray for mercy and annul the decree. Rabbi Beroka further inquired: And what is the reason that when I said to you: What is your occupation, you said to me: Go away now but come tomorrow? The man said to him: At that moment, they had just issued a decree, and I said to myself: First I must go and inform the Sages, so that they will pray for mercy over this matter.

讗讚讛讻讬 讜讛讻讬 讗转讜 讛谞讱 转专讬 讗讞讬 讗诪专 诇讬讛 讛谞讱 谞诪讬 讘谞讬 注诇诪讗 讚讗转讬 谞讬谞讛讜 讗讝诇 诇讙讘讬讬讛讜 讗诪专 诇讛讜 诪讗讬 注讜讘讚讬讬讻讜 讗诪专讜 诇讬讛 讗讬谞砖讬 讘讚讜讞讬 讗谞谉 诪讘讚讞讬谞谉 注爪讬讘讬 讗讬 谞诪讬 讻讬 讞讝讬谞谉 讘讬 转专讬 讚讗讬转 诇讛讜 转讬讙专讗 讘讛讚讬讬讛讜 讟专讞讬谞谉 讜注讘讚讬谞谉 诇讛讜 砖诇诪讗

In the meantime, two brothers came to the marketplace. Elijah said to Rabbi Beroka: These two also have a share in the World-to-Come. Rabbi Beroka went over to the men and said to them: What is your occupation? They said to him: We are jesters, and we cheer up the depressed. Alternatively, when we see two people who have a quarrel between them, we strive to make peace. It is said that for this behavior one enjoys the profits of his actions in this world, and yet his reward is not diminished in the World-to-Come.

注诇 讗诇讜 诪转专讬注讬谉 讘讻诇 诪拽讜诐 讻讜壮 转谞讜 专讘谞谉 注诇 讗诇讜 诪转专讬注讬谉 讘讻诇 诪拽讜诐 注诇 讛砖讚驻讜谉 讜注诇 讛讬专拽讜谉 讜注诇 讗专讘讛 讜讞住讬诇 讜注诇 讞讬讛 专注讛 专讘讬 注拽讬讘讗 讗讜诪专 注诇 讛砖讚驻讜谉 讜注诇 讛讬专拽讜谉 讘讻诇 砖讛讜讗 讗专讘讛 讜讞住讬诇 讗驻讬诇讜 诇讗 谞专讗讛 讘讗专抓 讬砖专讗诇 讗诇讗 讻谞祝 讗讞讚 诪转专讬注讬谉 注诇讬讛谉

搂 The mishna states: For the following calamities they sound the alarm in every place. The Sages taught: For the following calamities they sound the alarm in every place: For blight, for mildew, for locusts, for caterpillars, a type of locust that comes in large swarms and descends upon a certain place, and for dangerous beasts. Rabbi Akiva says: For blight and mildew they sound the alarm over any amount. For locusts, and for caterpillar, even if only a single wing of one of these pests was seen in all of Eretz Yisrael, they sound the alarm over them, as this is a sign that more are on their way.

讜注诇 讞讬讛 讜讻讜壮 转谞讜 专讘谞谉 讞讬讛 专注讛 砖讗诪专讜 讘讝诪谉 砖讛讬讗 诪砖讜诇讞转 诪转专讬注讬谉 注诇讬讛 讗讬谞讛 诪砖讜诇讞转 讗讬谉 诪转专讬注讬谉 注诇讬讛 讗讬 讝讜 讛讬讗 诪砖讜诇讞转 讜讗讬 讝讜 讛讬讗 砖讗讬谞讛 诪砖讜诇讞转 谞专讗讬转 讘注讬专 诪砖讜诇讞转 讘砖讚讛 讗讬谞讛 诪砖讜诇讞转 讘讬讜诐 诪砖讜诇讞转 讘诇讬诇讛 讗讬谞讛 诪砖讜诇讞转

The mishna taught that they sound the alarm for dangerous beasts that have invaded a town. The Sages taught in a baraita: The term dangerous beasts that they said is referring to a situation when there is an abnormal outbreak of the animals in a populated area (see Leviticus 26:22). In this case, they sound the alarm over them. However, if it is not an outbreak, they do not sound the alarm over them. The Gemara elaborates: What is considered an outbreak and what is not an outbreak? If a dangerous beast is seen in the city, this is an outbreak. If it is seen in the field, where it is usually found, this is not an outbreak. If it is seen during the day, this is an outbreak. If it is seen at night, this is not an outbreak.

专讗转讛 砖谞讬 讘谞讬 讗讚诐 讜专爪转讛 讗讞专讬讛谉 诪砖讜诇讞转 谞讞讘讗转 诪驻谞讬讛谉 讗讬谞讛 诪砖讜诇讞转 讟专驻讛 砖谞讬 讘谞讬 讗讚诐 讜讗讻诇讛 讗讞讚 诪讛谉 诪砖讜诇讞转 讗讻诇讛 砖谞讬讛谉 讗讬谞讛 诪砖讜诇讞转 注诇转讛 诇讙讙 讜谞讟诇讛 转讬谞讜拽 诪注专讬住讛 诪砖讜诇讞转

The baraita continues: If the beast saw two people and chased after them, this is an outbreak. If it hid from them, this is not an outbreak. If it tore apart two people and ate one of them, this is an outbreak, as it is clear that the animal did not attack merely due to hunger. If it ate both of them, this is not an outbreak, as the animal was evidently hungry and acted in accordance with its nature. If it climbed to the roof and took a baby from its cradle, this is an outbreak. This concludes the Gemara鈥檚 citation of the baraita.

讛讗 讙讜驻讛 拽砖讬讗 讗诪专转 谞专讗转讛 讘注讬专 诪砖讜诇讞转 诇讗 砖谞讗 讘讬讜诐 讜诇讗 砖谞讗 讘诇讬诇讛 讜讛讚专 讗诪专转 讘讬讜诐 诪砖讜诇讞转 讘诇讬诇讛 讗讬谞讛 诪砖讜诇讞转

The Gemara asks: This baraita is itself difficult. Initially, you said that if a dangerous beast is seen in the city, this is an outbreak, which indicates that it is no different whether it is seen by day and it is no different if it is seen at night. And then you said: If the animal is seen during the day, this is an outbreak; if it is seen at night, this is not an outbreak.

诇讗 拽砖讬讗 讛讻讬 拽讗诪专 谞专讗转讛 讘注讬专 讘讬讜诐 诪砖讜诇讞转 讘注讬专 讘诇讬诇讛 讗讬谞讛 诪砖讜诇讞转 讗讬 谞诪讬 讘砖讚讛 讗驻讬诇讜 讘讬讜诐 讗讬谞讛 诪砖讜诇讞转

The Gemara resolves this difficulty: This is not difficult, as this is what the baraita is saying: If it is seen in the city during the day, this is an outbreak; if it is seen in the city at night, this is not an outbreak. Alternatively, if it is seen in the field, even during the day, this is not an outbreak. If it is spotted in the field at night, this is certainly not an outbreak.

专讗转讛 砖谞讬 讘谞讬 讗讚诐 讜专爪转讛 讗讞专讬讛谉 诪砖讜诇讞转 讛讗 注讜诪讚转 讗讬谞讛 诪砖讜诇讞转 讜讛讚专 讗诪专转 谞讞讘讗转 诪驻谞讬讛谉 讗讬谞讛 诪砖讜诇讞转 讛讗 注讜诪讚转 诪砖讜诇讞转

The Gemara inquires about another apparent contradiction: The baraita states that if the beast saw two people and chased after them, this is an outbreak. This indicates that if it stands but does not run away, this is not an outbreak. And then you said that if it hid from them, this is not an outbreak, from which it may be inferred that if it stands and does not run away, this is an outbreak.

诇讗 拽砖讬讗 讻讗谉 讘砖讚讛 讛住诪讜讻讛 诇讗讙诐 讻讗谉 讘砖讚讛 砖讗讬谞讛 住诪讜讻讛 诇讗讙诐

The Gemara answers: This is not difficult, as the two sections of the baraita describe different situations. Here, where it is an outbreak, the beast is standing in a field near a marsh. It is natural for the animal to stand, for the beast knows that if people attempt to catch it, it can run into the marsh. Conversely, there, where it is not an outbreak, the beast is standing in a field that is not near a marsh. Since it has nowhere to run, standing demonstrates an unnatural lack of fear.

讟专驻讛 砖谞讬 讘谞讬 讗讚诐 讻讗讞讚 讜讗讻诇讛 讗讞讚 诪讛谉 诪砖讜诇讞转 砖谞讬讛诐 讗讬谞讛 诪砖讜诇讞转 讜讛讗 讗诪专转 讗驻讬诇讜 专爪转讛 讗诪专 专讘 驻驻讗 讻讬 转谞讬 讛讛讬讗 讘讗讙诪讗

The baraita taught that if the beast tore apart two people and ate one of them, this is an outbreak, but if it ate both of them this is not an outbreak. The Gemara asks: But didn鈥檛 you say that even if the animal merely chased after two people, this is an outbreak? Rav Pappa said: When that ruling of a beast that tore apart two people is taught, it is referring to an animal in a marsh. Since it is in its own habitat, it is natural for a territorial beast to attack.

讙讜驻讗 注诇转讛 诇讙讙 讜谞讟诇讛 转讬谞讜拽 诪注专讬住讛 诪砖讜诇讞转 驻砖讬讟讗 讗诪专 专讘 驻驻讗 讻讻讜讻讬 讚爪讬讬讚讬

The Gemara returns to the matter of the baraita itself. If a wild animal climbed to the roof and took a baby from its cradle, this is an outbreak. The Gemara asks: It is obvious that this animal is acting unnaturally. Why does the baraita mention this case? Rav Pappa said: The baraita is referring to the roof of a hunter鈥檚 hideout. Since this hut is in a wild area, one might have thought that it is natural for the beast to attack. Therefore, the baraita teaches us that this is still considered an outbreak.

注诇 讛讞专讘 讜讻讜壮 转谞讜 专讘谞谉 讞专讘 砖讗诪专讜 讗讬谞讜 爪专讬讱 诇讜诪专 讞专讘 砖讗讬谞讜 砖诇 砖诇讜诐 讗诇讗 讗驻讬诇讜 讞专讘 砖诇 砖诇讜诐 砖讗讬谉 诇讱 讞专讘 砖诇 砖诇讜诐 讬讜转专 诪驻专注讛 谞讻讛 讜讗祝 注诇 驻讬 讻谉 谞讻砖诇 讘讛 讛诪诇讱 讬讗砖讬讛讜 砖谞讗诪专

搂 The mishna taught that they sound the alarm for the sword. The Sages taught: With regard to the sword that they mentioned, it is not necessary to state that this includes a sword that is not of peace, i.e., an enemy army that has come to wage war against the Jews. Rather, even in a case of a sword of peace, when an army passes through with no intention of waging war against the Jews, but is merely on its way to another place, this is enough to obligate the court to sound the alarm, as you do not have a greater example of a sword of peace than Pharaoh Neco. He passed through Eretz Yisrael to wage war with Nebuchadnezzar, and nevertheless King Josiah stumbled in this matter, as it is stated:

讜讬砖诇讞 讗诇讬讜 诪诇讗讻讬诐 诇讗诪专 诪讛 诇讬 讜诇讱 诪诇讱 讬讛讜讚讛 诇讗 注诇讬讱 讗转讛 讛讬讜诐 讻讬 讗诇 讘讬转 诪诇讞诪转讬 讜讗诇讛讬诐 讗诪专 诇讘讛诇谞讬 讞讚诇 诇讱 诪讗诇讛讬诐 讗砖专 注诪讬 讜讗诇 讬砖讞讬转讱

鈥淏ut he sent ambassadors to him saying: What have I to do with you, king of Judea? I do not come against you this day, but against the house with which I am at war; and God has commanded me to make haste. Forbear from meddling with God, Who is with me, so that He will not destroy you鈥 (II聽Chronicles 35:21). This clearly shows that Pharaoh Neco had no intention of engaging Josiah in battle.

诪讗讬 讗诇讛讬诐 讗砖专 注诪讬 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讝讜 注讘讜讚讛 讝专讛 讗诪专 讛讜讗讬诇 讜拽讗 讘讟讞 讘注讘讜讚讛 讝专讛 讬讻讬诇谞讗 诇讬讛

The Gemara asks: What is the meaning of the phrase 鈥淕od, Who is with me鈥? Rav Yehuda said that Rav said: This is referring to Neco鈥檚 idolatry, which he brought for assistance. In other words, it is a secular reference and should be read as: The god that is with me, in my possession. Josiah said: Since he trusts in idolatry, I will be able to defeat him.

讜讬专讜 讛讬专讬诐 诇诪诇讱 讬讗砖讬讛讜 讜讬讗诪专 讛诪诇讱 诇注讘讚讬讜 讛注讘讬专讜谞讬 讻讬 讛讞诇讬转讬 诪讗讚 诪讗讬 讻讬 讛讞诇讬转讬 诪讗讚 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪诇诪讚 砖注砖讜 讻诇 讙讜驻讜 讻讻讘专讛

With regard to Josiah鈥檚 battle with Pharaoh Neco, the verse states: 鈥淎nd the archers shot at King Josiah and the king said to his servants: Move me away, for I am seriously wounded鈥 (II聽Chronicles 35:23). What is the meaning of the phrase: 鈥淔or I am seriously wounded鈥? Rav Yehuda said that Rav said: This teaches that the Egyptian archers made his entire body like a sieve from the many arrows they shot at him.

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 诪驻谞讬 诪讛 谞注谞砖 讬讗砖讬讛讜 诪驻谞讬 砖讛讬讛 诇讜 诇讬诪诇讱 讘讬专诪讬讛讜 讜诇讗 谞诪诇讱 诪讗讬 讚专砖 讜讞专讘 诇讗 转注讘专 讘讗专爪讻诐

Rabbi Shmuel bar Na岣ani said that Rabbi Yo岣nan said: For what reason was Josiah punished? Because he should have consulted with the prophet Jeremiah to find out if he should go to war, but he did not consult with him. How did Josiah interpret the verses of the Torah? How did they lead him to go to war? The verse states: 鈥淣either shall a sword go through your land鈥 (Leviticus 26:6).

诪讗讬 讞专讘 讗讬诇讬诪讗 讞专讘 砖讗讬谞讛 砖诇 砖诇讜诐 讜讛讻转讬讘 讜谞转转讬 砖诇讜诐 讘讗专抓 讗诇讗 讗驻讬诇讜 砖诇 砖诇讜诐 讜讛讜讗 讗讬谞讜 讬讜讚注 砖讗讬谉 讚讜专讜 讚讜诪讛 讬驻讛

What is the meaning of the term: 鈥淪word鈥? If we say that it is referring to a sword that is not of peace, but isn鈥檛 it written earlier in the same verse: 鈥淎nd I will give peace in the land鈥? Rather, the verse must mean that even a sword of peace shall not pass through the land, and Josiah sought to prevent this occurrence, in fulfillment of the blessing. But he did not know that his generation did not merit these blessings, and he would therefore not receive divine assistance in this regard.

讻讬 讛讜讛 谞讬讞讗 谞驻砖讬讛 讞讝讗 讬专诪讬讛讜 砖驻讜讜转讬讛 讚拽讗 诪专讞砖谉 讗诪专 砖诪讗 讞住 讜砖诇讜诐 诪讬诇转讗 讚诇讗 诪讛讙谞讗 讗诪专 讗讙讘 爪注专讬讛 讙讞讬谉 讜砖诪注讬讛 讚拽讗 诪爪讚讬拽 注诇讬讛 讚讬谞讗 讗谞驻砖讬讛 讗诪专 爪讚讬拽 讛讜讗 讛壮 讻讬 驻讬讛讜 诪专讬转讬 驻转讞 注诇讬讛 讛讛讬讗 砖注转讗 专讜讞 讗驻讬谞讜 诪砖讬讞 讛壮

The Gemara discusses Josiah鈥檚 deathbed reflections. When Josiah was dying, Jeremiah saw his lips moving. Jeremiah said: Perhaps, Heaven forbid, he is saying something improper and complaining about God鈥檚 judgment on account of his great distress. Jeremiah bent over and heard that he was justifying God鈥檚 judgment against himself. Josiah said: 鈥淭he Lord is righteous, for I have rebelled against His word鈥 (Lamentations 1:18). At that moment, Jeremiah began his eulogy for Josiah: 鈥淭he breath of our nostrils, the anointed of the Lord, was trapped in their pits鈥 (Lamentations 4:20).

诪注砖讛 讜讬专讚讜 讝拽谞讬诐 诪讬专讜砖诇讬诐 诇注专讬讛诐 讻讜壮 讗讬讘注讬讗 诇讛讜 讻诪诇讗 转谞讜专 转讘讜讗讛 讗讜 讚诇诪讗 讻诪诇讗 转谞讜专 驻转

搂 The mishna taught: An incident occurred in which Elders descended from Jerusalem to their cities and decreed a fast throughout the land because a small amount of blight was seen in the city of Ashkelon, enough to fill the mouth of an oven. A dilemma was raised before the Sages: Did they mean enough grain to fill an entire oven, or perhaps they meant enough grain to prepare bread to fill an oven? This is far less, as bread is stuck to the walls of the oven and does not fill its inner area.

转讗 砖诪注 讻诪诇讗 驻讬 转谞讜专 讜注讚讬讬谉 转讬讘注讬 诇讛讜 讻讻讬住讜讬讗 讚转谞讜专讗 讗讜 讚诇诪讗 讻讬 讚专讗 讚专讬驻转讗 讚讛讚专 诇讬讛 诇驻讜诪讗 讚转谞讜专讗 转讬拽讜

The Gemara answers: Come and hear the phrase of the mishna: Enough to fill the mouth of an oven. This indicates that the bread referred to does not fill the entire oven, but rather covers the mouth of the oven. The Gemara further asks: And still you can raise this dilemma before them: Is the mishna referring to the bread of the cover of the oven? Perhaps it is referring to a row of bread around the mouth of the oven. No resolution was found, and the Gemara states that the dilemma shall stand unresolved.

讜注讜讚 讙讝专讜 转注谞讬转 注诇 砖讗讻诇讜 讝讗讘讬诐 讻讜壮 讗诪专 注讜诇讗 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讛讜爪讚拽 诪注砖讛 讜讘诇注讜 讝讗讘讬诐 砖谞讬 转讬谞讜拽讜转 讜讛拽讬讗讜诐 讚专讱 讘讬转 讛专注讬 讜讘讗 诪注砖讛 诇驻谞讬 讞讻诪讬诐 讜讟讬讛专讜 讗转 讛讘砖专 讜讟诪讗讜 讗转 讛注爪诪讜转

搂 The mishna taught: And furthermore, they decreed a fast because wolves had eaten two children in Transjordan. Ulla said in the name of Rabbi Shimon ben Yehotzadak: An incident occurred in which wolves swallowed two children and excreted them. And the incident came before the Sages for a ruling. They were asked if the remains were ritually impure even after they had passed through the animal鈥檚 digestive tract, and they pronounced the flesh ritually pure, as it had been digested, but they pronounced the intact bones ritually impure.

注诇 讗诇讜 诪转专讬注讬谉 讘砖讘转 讻讜壮 转谞讜 专讘谞谉 注讬专 砖讛拽讬驻讜讛 谞讻专讬诐 讗讜 谞讛专 讜讗讞讚 住驻讬谞讛 讛诪讬讟专驻转 讘讬诐 讜讗讞讚 讬讞讬讚 砖谞专讚祝 诪驻谞讬 谞讻专讬诐 讗讜 诪驻谞讬 诇住讟讬谉 讜诪驻谞讬 专讜讞 专注讛 诪转专讬注讬谉 讘砖讘转 讜注诇 讻讜诇谉 讬讞讬讚 专砖讗讬 诇住讙祝 讗转 注爪诪讜 讘转注谞讬转

搂 The mishna further taught: For the following calamities they sound the alarm even on Shabbat: For a city that is surrounded by gentile troops, for a place in danger of being flooded by a river that has swelled its banks, or for a ship tossed about at sea. The Sages taught: In the case of a city that is surrounded by gentile troops or a river that has swelled beyond its banks, and this also applies to both a ship tossed about at sea and an individual who is being pursued by gentiles, or by thieves, or by an evil spirit, which may lead him to harm himself, they sound the alarm even on Shabbat. And in all these cases, an individual is permitted to afflict himself by fasting to annul the evil decrees against him.

专讘讬 讬讜住讬 讗讜诪专 讗讬谉 讛讬讞讬讚 专砖讗讬 诇住讙祝 讗转 注爪诪讜 讘转注谞讬转 砖诪讗 讬爪讟专讱 诇讘专讬讜转 讜讗讬谉 讛讘专讬讜转 诪专讞诪讜转 注诇讬讜 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪讗讬 讟注诪讗 讚专讘讬 讬讜住讬 讚讻转讬讘 讜讬讛讬 讛讗讚诐 诇谞驻砖 讞讬讛 谞砖诪讛 砖谞转转讬 讘讱 讛讞讬讬讛

Rabbi Yosei says: An individual is not permitted to afflict himself by fasting, lest he become too weak to work and be beholden to other beings, and those beings will not have mercy on him. Rav Yehuda said that Rav said: What is the reason of Rabbi Yosei? It is as it is written: 鈥淎nd man became a living soul鈥 (Genesis 2:7). Rabbi Yosei interprets this verse as a command: The soul I placed within you, preserve and sustain it.

砖诪注讜谉 讛转讬诪谞讬 讗讜诪专 讗祝 注诇 讛讚讘专 讻讜壮 讗讬讘注讬讗 诇讛讜 诇讗 讛讜讚讜 诇讜 讞讻诪讬诐 讘砖讘转 讗讘诇 讘讞讜诇 讛讜讚讜 诇讜 讗讜 讚诇诪讗 诇讗 讛讜讚讜 诇讜 讻诇诇

搂 The mishna taught that Shimon the Timnite says: One may cry out on Shabbat even for pestilence, but the Rabbis did not agree with him. A dilemma was raised before the Sages: Does this mean that the Rabbis did not agree with him with regard to crying out in these cases on Shabbat, but if they occur on a weekday they agreed with him? Or perhaps they did not agree with him at all, as they maintain that one never cries out over pestilence.

转讗 砖诪注 讚转谞讬讗 诪转专讬注讬谉 注诇 讛讚讘专 讘砖讘转 讜讗讬谉 爪专讬讱 诇讜诪专 讘讞讜诇 专讘讬 讞谞谉 讘谉 驻讬讟讜诐 转诇诪讬讚讜 砖诇 专讘讬 注拽讬讘讗 诪砖讜诐 专讘讬 注拽讬讘讗 讗讜诪专 讗讬谉 诪转专讬注讬谉 注诇 讛讚讘专 讻诇 注讬拽专

The Gemara answers: Come and hear, as it is taught in a baraita: One cries out for a plague of pestilence on Shabbat, and needless to say on weekdays. Rabbi 岣nan ben Pitom, the student of Rabbi Akiva, says in the name of Rabbi Akiva: One does not cry out for pestilence at all. This opinion attributed to Rabbi Akiva is the ruling of the Rabbis in the mishna.

注诇 讻诇 爪专讛 砖诇讗 转讘讜讗 注诇 讛爪讘讜专 讻讜壮 转谞讜 专讘谞谉 注诇 讻诇 爪专讛 砖诇讗 转讘讜讗 注诇 讛爪讘讜专 诪转专讬注讬谉 注诇讬讛 讞讜抓 诪专讜讘 讙砖诪讬诐 诪讗讬 讟注诪讗 讗诪专 专讘讬 讬讜讞谞谉 诇驻讬 砖讗讬谉 诪转驻诇诇讬谉 注诇 专讜讘 讛讟讜讘讛

搂 The mishna further states that they sound the alarm on account of any trouble that should not befall the community, a euphemism for trouble that may befall the community, except for an overabundance of rain. The Sages taught in a baraita: For any trouble that should not befall the community, they sound the alarm for it, except for an overabundance of rain. The Gemara asks: What is the reason for this? Rabbi Yo岣nan said: Because one does not pray over an excess of good. Since rain is generally good for the world, it is not appropriate to pray for it to stop, even when it falls in excess.

讜讗诪专 专讘讬 讬讜讞谞谉 诪谞讬讬谉 砖讗讬谉 诪转驻诇诇讬谉 注诇 专讜讘 讛讟讜讘讛 砖谞讗诪专 讛讘讬讗讜 讗转 讻诇 讛诪注砖专 讗诇 讘讬转 讛讗讜爪专 讜讙讜壮 诪讗讬 注讚 讘诇讬 讚讬 讗诪专 专诪讬 讘专 讞诪讗 注讚 砖讬讘诇讜 砖驻转讜转讬讻诐 诪诇讜诪专 讚讬

And Rabbi Yo岣nan said: From where is it derived that one does not pray over an excess of good? It is stated: 鈥淏ring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this, said the Lord of hosts, if I will not open for you the windows of heaven, and pour out for you a blessing that there shall be more than sufficiency鈥 (Malachi 3:10). What is the meaning of the phrase: 鈥淭hat there shall be more than sufficiency [ad beli dai]鈥? Rami bar 岣ma said: It means that the abundance will be so great that your lips will be worn out [yivlu], similar to the word beli, from saying enough [dai]. In other words, even when a blessing is delivered in gross excess, one should not pray for it to cease, as the verse blesses the people with an excess.

讗诪专 专诪讬 讘专 专讘 讬讜讚 讜讘讙讜诇讛 诪转专讬注讬谉 注诇讬讛 转谞讬讗 谞诪讬 讛讻讬 砖谞讛 砖讙砖诪讬讛 诪专讜讘讬谉 讗谞砖讬 诪砖诪专 砖讜诇讞讬谉 诇讗谞砖讬 诪注诪讚 转谞讜 注讬谞讬讻诐 讘讗讞讬讻诐 砖讘讙讜诇讛 砖诇讗 讬讛讗 讘转讬讛诐 拽讘专讬讛诐

Rami bar Rav Yud said: This is true in Eretz Yisrael, but in the Diaspora, i.e., Babylonia, they do sound the alarm over excessive rain. The reason is that Babylonia is in a low-lying region, where excessive rain poses a real danger. That opinion is also taught in a baraita: In a year whose rains are abundant, the members of the priestly watch in the Temple would send a message to the members of the non-priestly watch: Cast your eyes on your brothers in the Diaspora and have them in mind when you pray, so that their houses should not collapse from excessive rain and become their graves.

砖讗诇讜 讗转 专讘讬 讗诇讬注讝专 注讚 讛讬讻谉 讙砖诪讬诐 讬讜专讚讬谉 讜讬转驻诇诇讜 砖诇讗 讬专讚讜 讗诪专 诇讛诐 讻讚讬 砖讬注诪讜讚 讗讚诐 讘拽专谉 讗驻诇 讜讬砖讻砖讱 专讙诇讬讜 讘诪讬诐 讜讛转谞讬讗 讬讚讬讜 专讙诇讬讜 讻讬讚讬讜 拽讗诪讬谞讗

They asked Rabbi Eliezer: How much rain must fall until they should pray that it should not fall anymore? He said to them by way of exaggeration: Enough rain must fall so that a person stands at the colossal cliff Keren Ophel and dips his feet in water. The Gemara asks: But isn鈥檛 it taught in a baraita that Rabbi Eliezer said he must be able to place his hands in water? Rabbi Eliezer could answer: When I said to you that he must be able to place his feet, I meant like his hands, i.e., the water must be high enough that he can dip both his hands and feet into the water with ease.

讗诪专 专讘讛 讘专 讘专 讞谞讛 诇讚讬讚讬 讞讝讬讗 诇讬 拽专谉 讗驻诇 讚拽诐 讛讛讜讗 讟讬讬注讗 讻讬 专讻讬讘 讙诪诇讗 讜谞拽讬讟 专讜诪讞讗 讘讬讚讬讛 诪讬转讞讝讬 讗讬谞讬讘讗

With regard to the height of this great cliff, Rabba bar bar 岣na said: I personally saw Keren Ophel, and when I peered down I saw that an Arab was positioned below, and while riding a camel and holding a spear in his hand, he looked like a worm [iniva].

转谞讜 专讘谞谉 讜谞转转讬 讙砖诪讬讻诐 讘注转诐 诇讗 砖讻讜专讛 讜诇讗 爪诪讗讛 讗诇讗 讘讬谞讜谞讬转 砖讻诇 讝诪谉 砖讛讙砖诪讬诐 诪专讜讘讬谉 诪讟砖讟砖讬谉 讗转 讛讗专抓 讜讗讬谞讛 诪讜爪讬讗讛 驻讬专讜转 讚讘专 讗讞专

The Sages taught: 鈥淭hen I will give your rains in their season鈥 (Leviticus 26:4). This means that the earth will be neither drunk nor thirsty; rather, a moderate amount of rain will fall. For as long as the rains are abundant, they muddy the soil of the land, and it does not give out its produce. Alternatively,

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

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Taanit: 19-25 – Daf Yomi One Week at a Time

The third chapter of Masechet Taanit describes numerous reasons the Rabbis would institute a fast: famine, locusts, wild animals, invaders...

Taanit 22

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Taanit 22

诇爪驻专讗 讻专讻讬谞讛讜 讜砖拽诇讬谞讛讜 讜拽诪讜 讜谞驻拽讜 诇讛讜 诇砖讜拽讗 讜讗砖讻讞讬谞讛讜 讗诪专讜 诇讬讛 诇砖讬讬诪讬讛 诪专 讛讬讻讬 砖讜讜 讗诪专 诇讛讜 讛讻讬 讜讛讻讬 讗诪专讜 诇讬讛 讜讚诇诪讗 砖讜讜 讟驻讬 讗诪专 诇讛讜 讘讛讻讬 砖拽诇讬谞讛讜 讗诪专讜 诇讬讛 讚讬讚讱 谞讬讛讜 讜砖拽诇讬谞讛讜 诪讬谞讱

In the morning, the Sages rolled up these rugs and took them, and they arose and went out to the market with them. And when Abba found them, the Sages said to him: Let the Master appraise these rugs, how much they are worth. He said to them: Their value is such and such. They said to him: But perhaps they are worth more. He said to them: This is what I paid for them. They said to him: The rugs are yours and we took them from you.

讗诪专讜 诇讬讛 讘诪讟讜转讗 诪讬谞讱 讘诪讗讬 讞砖讚转讬谞谉 讗诪专 诇讛讜 讗诪讬谞讗 驻讚讬讜谉 砖讘讜讬讬诐 讗讬拽诇注 诇讛讜 诇专讘谞谉 讜讗讻住讬驻讜 诇诪讬诪专 诇讬 讗诪专讜 诇讬讛 讛砖转讗 谞砖拽诇讬谞讛讜 诪专 讗诪专 诇讛讜 诪讛讛讜讗 砖注转讗 讗住讞转讬谞讛讜 诪讚注转讗讬 诇爪讚拽讛

After explaining the reason for their actions, the Sages said to him: Please tell us, what did you suspect of us? You knew that we had taken your rugs, and yet you did not say anything. He said to them: I said to myself, certainly an unexpected opportunity for a ransom of prisoners became available for the Sages, and they required immediate funds, but they were too embarrassed to say so to me or to ask for money. Instead, they took the rugs. The Sages said to him: Now that we have explained the situation, let the Master take back the rugs. He said to them: From that moment when I realized they were missing, I put them out of my mind and consigned them for charity. As far as I am concerned, they are already designated for that purpose, and I cannot take them back.

讛讜讛 拽讗 讞诇砖讗 讚注转讬讛 讚专讘讗 诪砖讜诐 讚讗讘讬讬 讗诪专讜 诇讬讛 诪住转讬讬讱 讚拽讗 诪讙谞讬转 讗讻讜诇讗 讻专讻讗

Rava was distressed due to the fact that Abaye received greetings from Heaven every Shabbat eve, while Rava received such greetings only once a year, on Yom Kippur eve, as stated above. They said to him: Be content that through your merit you protect your entire city.

专讘讬 讘专讜拽讗 讞讜讝讗讛 讛讜讛 砖讻讬讞 讘砖讜拽讗 讚讘讬 诇驻讟 讛讜讛 砖讻讬讞 讗诇讬讛讜 讙讘讬讛 讗诪专 诇讬讛 讗讬讻讗 讘讛讗讬 砖讜拽讗 讘专 注诇诪讗 讚讗转讬 讗诪专 诇讬讛 诇讗 讗讚讛讻讬 讜讛讻讬 讞讝讗 诇讛讛讜讗 讙讘专讗 讚讛讜讛 住讬讬诐 诪住讗谞讬 讗讜讻诪讬 讜诇讗 专诪讬 讞讜讟讗 讚转讻诇转讗 讘讙诇讬诪讬讛 讗诪专 诇讬讛 讛讗讬 讘专 注诇诪讗 讚讗转讬 讛讜讗

搂 The Gemara relates another story about the righteousness of common people. Rabbi Beroka 岣za鈥檃 was often found in the market of Bei Lefet, and Elijah the Prophet would often appear to him. Once Rabbi Beroka said to Elijah: Of all the people who come here, is there anyone in this market worthy of the World-to-Come? He said to him: No. In the meantime, Rabbi Beroka saw a man who was wearing black shoes, contrary to Jewish custom, and who did not place the sky-blue, dyed thread of ritual fringes on his garment. Elijah said to Rabbi Beroka: That man is worthy of the World-to-Come.

专讛讟 讘转专讬讛 讗诪专 诇讬讛 诪讗讬 注讜讘讚讱 讗诪专 诇讬讛 讝讬诇 讛讗讬讚谞讗 讜转讗 诇诪讞专 诇诪讞专 讗诪专 诇讬讛 诪讗讬 注讜讘讚讱 讗诪专 诇讬讛 讝谞讚讜拽谞讗 讗谞讗 讜讗住专谞讗 讙讘专讬 诇讞讜讚 讜谞砖讬 诇讞讜讚 讜专诪讬谞讗 驻讜专讬讬讗讬 讘讬谉 讛谞讬 诇讛谞讬 讻讬 讛讬讻讬 讚诇讗 诇讬转讜 诇讬讚讬 讗讬住讜专讗 讻讬 讞讝讬谞讗 讘转 讬砖专讗诇 讚讬讛讘讬 谞讻专讬诐 注诇讛 注讬谞讬讬讛讜 诪住专谞讗 谞驻砖讗讬 讜诪爪讬诇谞讗 诇讛 讬讜诪讗 讞讚 讛讜讜转 谞注专讛 诪讗讜专住讛 讙讘谉 讚讬讛讘讜 讘讛 谞讻专讬诐 注讬谞讬讬讛讜 砖拽诇讬 讚讜专讚讬讬讗 讚讞诪专讗 讜砖讚讗讬 诇讛 讘砖讬驻讜诇讛 讜讗诪专讬 讚砖转谞讗 讛讬讗

Rabbi Beroka ran after the man and said to him: What is your occupation? The man said to him: Go away now, as I have no time, but come back tomorrow and we will talk. The next day, Rabbi Beroka arrived and again said to him: What is your occupation? The man said to him: I am a prison guard [zandukana], and I imprison the men separately and the women separately, and I place my bed between them so that they will not come to transgression. When I see a Jewish woman upon whom gentiles have set their eyes, I risk my life to save her. One day, there was a betrothed young woman among us, upon whom the gentiles had set their eyes. I took dregs [durdayya] of red wine and threw them on the lower part of her dress, and I said: She is menstruating [dastana], so that they would leave her alone.

讗诪专 诇讬讛 诪讗讬 讟注诪讗 诇讬转 诇讱 讞讜讟讬 讜专诪讬转 诪住讗谞讬 讗讜讻诪讬 讗诪专 诇讬讛 注讬讬诇谞讗 讜谞驻讬拽谞讗 讘讬谞讬 谞讻专讬诐 讻讬 讛讬讻讬 讚诇讗 诇讬讚注讜 讚讬讛讜讚讗讛 讗谞讗 讻讬 讛讜讜 讙讝专讬 讙讝讬专转讗 诪讜讚注谞讗 诇讛讜 诇专讘谞谉 讜讘注讜 专讞诪讬 讜诪讘讟诇讬 诇讙讝讬专转讬讬讛讜 讜诪讗讬 讟注诪讗 讻讬 讗诪讬谞讗 诇讱 讗谞讗 诪讗讬 注讜讘讚讱 讜讗诪专转 诇讬 讝讬诇 讛讗讬讚谞讗 讜转讗 诇诪讞专 讗诪专 诇讬讛 讘讛讛讬讗 砖注转讗 讙讝专讬 讙讝讬专转讗 讜讗诪讬谞讗 讘专讬砖讗 讗讬讝讬诇 讜讗砖诪注 诇讛讜 诇专讘谞谉 讚诇讘注讬 专讞诪讬 注诇讛 讚诪讬诇转讗

Rabbi Beroka said to him: What is the reason that you do not have threads of ritual fringes, and why do you wear black shoes? The man said to him: Since I come and go among gentiles, I dress this way so that they will not know that I am a Jew. When they issue a decree, I inform the Sages, and they pray for mercy and annul the decree. Rabbi Beroka further inquired: And what is the reason that when I said to you: What is your occupation, you said to me: Go away now but come tomorrow? The man said to him: At that moment, they had just issued a decree, and I said to myself: First I must go and inform the Sages, so that they will pray for mercy over this matter.

讗讚讛讻讬 讜讛讻讬 讗转讜 讛谞讱 转专讬 讗讞讬 讗诪专 诇讬讛 讛谞讱 谞诪讬 讘谞讬 注诇诪讗 讚讗转讬 谞讬谞讛讜 讗讝诇 诇讙讘讬讬讛讜 讗诪专 诇讛讜 诪讗讬 注讜讘讚讬讬讻讜 讗诪专讜 诇讬讛 讗讬谞砖讬 讘讚讜讞讬 讗谞谉 诪讘讚讞讬谞谉 注爪讬讘讬 讗讬 谞诪讬 讻讬 讞讝讬谞谉 讘讬 转专讬 讚讗讬转 诇讛讜 转讬讙专讗 讘讛讚讬讬讛讜 讟专讞讬谞谉 讜注讘讚讬谞谉 诇讛讜 砖诇诪讗

In the meantime, two brothers came to the marketplace. Elijah said to Rabbi Beroka: These two also have a share in the World-to-Come. Rabbi Beroka went over to the men and said to them: What is your occupation? They said to him: We are jesters, and we cheer up the depressed. Alternatively, when we see two people who have a quarrel between them, we strive to make peace. It is said that for this behavior one enjoys the profits of his actions in this world, and yet his reward is not diminished in the World-to-Come.

注诇 讗诇讜 诪转专讬注讬谉 讘讻诇 诪拽讜诐 讻讜壮 转谞讜 专讘谞谉 注诇 讗诇讜 诪转专讬注讬谉 讘讻诇 诪拽讜诐 注诇 讛砖讚驻讜谉 讜注诇 讛讬专拽讜谉 讜注诇 讗专讘讛 讜讞住讬诇 讜注诇 讞讬讛 专注讛 专讘讬 注拽讬讘讗 讗讜诪专 注诇 讛砖讚驻讜谉 讜注诇 讛讬专拽讜谉 讘讻诇 砖讛讜讗 讗专讘讛 讜讞住讬诇 讗驻讬诇讜 诇讗 谞专讗讛 讘讗专抓 讬砖专讗诇 讗诇讗 讻谞祝 讗讞讚 诪转专讬注讬谉 注诇讬讛谉

搂 The mishna states: For the following calamities they sound the alarm in every place. The Sages taught: For the following calamities they sound the alarm in every place: For blight, for mildew, for locusts, for caterpillars, a type of locust that comes in large swarms and descends upon a certain place, and for dangerous beasts. Rabbi Akiva says: For blight and mildew they sound the alarm over any amount. For locusts, and for caterpillar, even if only a single wing of one of these pests was seen in all of Eretz Yisrael, they sound the alarm over them, as this is a sign that more are on their way.

讜注诇 讞讬讛 讜讻讜壮 转谞讜 专讘谞谉 讞讬讛 专注讛 砖讗诪专讜 讘讝诪谉 砖讛讬讗 诪砖讜诇讞转 诪转专讬注讬谉 注诇讬讛 讗讬谞讛 诪砖讜诇讞转 讗讬谉 诪转专讬注讬谉 注诇讬讛 讗讬 讝讜 讛讬讗 诪砖讜诇讞转 讜讗讬 讝讜 讛讬讗 砖讗讬谞讛 诪砖讜诇讞转 谞专讗讬转 讘注讬专 诪砖讜诇讞转 讘砖讚讛 讗讬谞讛 诪砖讜诇讞转 讘讬讜诐 诪砖讜诇讞转 讘诇讬诇讛 讗讬谞讛 诪砖讜诇讞转

The mishna taught that they sound the alarm for dangerous beasts that have invaded a town. The Sages taught in a baraita: The term dangerous beasts that they said is referring to a situation when there is an abnormal outbreak of the animals in a populated area (see Leviticus 26:22). In this case, they sound the alarm over them. However, if it is not an outbreak, they do not sound the alarm over them. The Gemara elaborates: What is considered an outbreak and what is not an outbreak? If a dangerous beast is seen in the city, this is an outbreak. If it is seen in the field, where it is usually found, this is not an outbreak. If it is seen during the day, this is an outbreak. If it is seen at night, this is not an outbreak.

专讗转讛 砖谞讬 讘谞讬 讗讚诐 讜专爪转讛 讗讞专讬讛谉 诪砖讜诇讞转 谞讞讘讗转 诪驻谞讬讛谉 讗讬谞讛 诪砖讜诇讞转 讟专驻讛 砖谞讬 讘谞讬 讗讚诐 讜讗讻诇讛 讗讞讚 诪讛谉 诪砖讜诇讞转 讗讻诇讛 砖谞讬讛谉 讗讬谞讛 诪砖讜诇讞转 注诇转讛 诇讙讙 讜谞讟诇讛 转讬谞讜拽 诪注专讬住讛 诪砖讜诇讞转

The baraita continues: If the beast saw two people and chased after them, this is an outbreak. If it hid from them, this is not an outbreak. If it tore apart two people and ate one of them, this is an outbreak, as it is clear that the animal did not attack merely due to hunger. If it ate both of them, this is not an outbreak, as the animal was evidently hungry and acted in accordance with its nature. If it climbed to the roof and took a baby from its cradle, this is an outbreak. This concludes the Gemara鈥檚 citation of the baraita.

讛讗 讙讜驻讛 拽砖讬讗 讗诪专转 谞专讗转讛 讘注讬专 诪砖讜诇讞转 诇讗 砖谞讗 讘讬讜诐 讜诇讗 砖谞讗 讘诇讬诇讛 讜讛讚专 讗诪专转 讘讬讜诐 诪砖讜诇讞转 讘诇讬诇讛 讗讬谞讛 诪砖讜诇讞转

The Gemara asks: This baraita is itself difficult. Initially, you said that if a dangerous beast is seen in the city, this is an outbreak, which indicates that it is no different whether it is seen by day and it is no different if it is seen at night. And then you said: If the animal is seen during the day, this is an outbreak; if it is seen at night, this is not an outbreak.

诇讗 拽砖讬讗 讛讻讬 拽讗诪专 谞专讗转讛 讘注讬专 讘讬讜诐 诪砖讜诇讞转 讘注讬专 讘诇讬诇讛 讗讬谞讛 诪砖讜诇讞转 讗讬 谞诪讬 讘砖讚讛 讗驻讬诇讜 讘讬讜诐 讗讬谞讛 诪砖讜诇讞转

The Gemara resolves this difficulty: This is not difficult, as this is what the baraita is saying: If it is seen in the city during the day, this is an outbreak; if it is seen in the city at night, this is not an outbreak. Alternatively, if it is seen in the field, even during the day, this is not an outbreak. If it is spotted in the field at night, this is certainly not an outbreak.

专讗转讛 砖谞讬 讘谞讬 讗讚诐 讜专爪转讛 讗讞专讬讛谉 诪砖讜诇讞转 讛讗 注讜诪讚转 讗讬谞讛 诪砖讜诇讞转 讜讛讚专 讗诪专转 谞讞讘讗转 诪驻谞讬讛谉 讗讬谞讛 诪砖讜诇讞转 讛讗 注讜诪讚转 诪砖讜诇讞转

The Gemara inquires about another apparent contradiction: The baraita states that if the beast saw two people and chased after them, this is an outbreak. This indicates that if it stands but does not run away, this is not an outbreak. And then you said that if it hid from them, this is not an outbreak, from which it may be inferred that if it stands and does not run away, this is an outbreak.

诇讗 拽砖讬讗 讻讗谉 讘砖讚讛 讛住诪讜讻讛 诇讗讙诐 讻讗谉 讘砖讚讛 砖讗讬谞讛 住诪讜讻讛 诇讗讙诐

The Gemara answers: This is not difficult, as the two sections of the baraita describe different situations. Here, where it is an outbreak, the beast is standing in a field near a marsh. It is natural for the animal to stand, for the beast knows that if people attempt to catch it, it can run into the marsh. Conversely, there, where it is not an outbreak, the beast is standing in a field that is not near a marsh. Since it has nowhere to run, standing demonstrates an unnatural lack of fear.

讟专驻讛 砖谞讬 讘谞讬 讗讚诐 讻讗讞讚 讜讗讻诇讛 讗讞讚 诪讛谉 诪砖讜诇讞转 砖谞讬讛诐 讗讬谞讛 诪砖讜诇讞转 讜讛讗 讗诪专转 讗驻讬诇讜 专爪转讛 讗诪专 专讘 驻驻讗 讻讬 转谞讬 讛讛讬讗 讘讗讙诪讗

The baraita taught that if the beast tore apart two people and ate one of them, this is an outbreak, but if it ate both of them this is not an outbreak. The Gemara asks: But didn鈥檛 you say that even if the animal merely chased after two people, this is an outbreak? Rav Pappa said: When that ruling of a beast that tore apart two people is taught, it is referring to an animal in a marsh. Since it is in its own habitat, it is natural for a territorial beast to attack.

讙讜驻讗 注诇转讛 诇讙讙 讜谞讟诇讛 转讬谞讜拽 诪注专讬住讛 诪砖讜诇讞转 驻砖讬讟讗 讗诪专 专讘 驻驻讗 讻讻讜讻讬 讚爪讬讬讚讬

The Gemara returns to the matter of the baraita itself. If a wild animal climbed to the roof and took a baby from its cradle, this is an outbreak. The Gemara asks: It is obvious that this animal is acting unnaturally. Why does the baraita mention this case? Rav Pappa said: The baraita is referring to the roof of a hunter鈥檚 hideout. Since this hut is in a wild area, one might have thought that it is natural for the beast to attack. Therefore, the baraita teaches us that this is still considered an outbreak.

注诇 讛讞专讘 讜讻讜壮 转谞讜 专讘谞谉 讞专讘 砖讗诪专讜 讗讬谞讜 爪专讬讱 诇讜诪专 讞专讘 砖讗讬谞讜 砖诇 砖诇讜诐 讗诇讗 讗驻讬诇讜 讞专讘 砖诇 砖诇讜诐 砖讗讬谉 诇讱 讞专讘 砖诇 砖诇讜诐 讬讜转专 诪驻专注讛 谞讻讛 讜讗祝 注诇 驻讬 讻谉 谞讻砖诇 讘讛 讛诪诇讱 讬讗砖讬讛讜 砖谞讗诪专

搂 The mishna taught that they sound the alarm for the sword. The Sages taught: With regard to the sword that they mentioned, it is not necessary to state that this includes a sword that is not of peace, i.e., an enemy army that has come to wage war against the Jews. Rather, even in a case of a sword of peace, when an army passes through with no intention of waging war against the Jews, but is merely on its way to another place, this is enough to obligate the court to sound the alarm, as you do not have a greater example of a sword of peace than Pharaoh Neco. He passed through Eretz Yisrael to wage war with Nebuchadnezzar, and nevertheless King Josiah stumbled in this matter, as it is stated:

讜讬砖诇讞 讗诇讬讜 诪诇讗讻讬诐 诇讗诪专 诪讛 诇讬 讜诇讱 诪诇讱 讬讛讜讚讛 诇讗 注诇讬讱 讗转讛 讛讬讜诐 讻讬 讗诇 讘讬转 诪诇讞诪转讬 讜讗诇讛讬诐 讗诪专 诇讘讛诇谞讬 讞讚诇 诇讱 诪讗诇讛讬诐 讗砖专 注诪讬 讜讗诇 讬砖讞讬转讱

鈥淏ut he sent ambassadors to him saying: What have I to do with you, king of Judea? I do not come against you this day, but against the house with which I am at war; and God has commanded me to make haste. Forbear from meddling with God, Who is with me, so that He will not destroy you鈥 (II聽Chronicles 35:21). This clearly shows that Pharaoh Neco had no intention of engaging Josiah in battle.

诪讗讬 讗诇讛讬诐 讗砖专 注诪讬 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讝讜 注讘讜讚讛 讝专讛 讗诪专 讛讜讗讬诇 讜拽讗 讘讟讞 讘注讘讜讚讛 讝专讛 讬讻讬诇谞讗 诇讬讛

The Gemara asks: What is the meaning of the phrase 鈥淕od, Who is with me鈥? Rav Yehuda said that Rav said: This is referring to Neco鈥檚 idolatry, which he brought for assistance. In other words, it is a secular reference and should be read as: The god that is with me, in my possession. Josiah said: Since he trusts in idolatry, I will be able to defeat him.

讜讬专讜 讛讬专讬诐 诇诪诇讱 讬讗砖讬讛讜 讜讬讗诪专 讛诪诇讱 诇注讘讚讬讜 讛注讘讬专讜谞讬 讻讬 讛讞诇讬转讬 诪讗讚 诪讗讬 讻讬 讛讞诇讬转讬 诪讗讚 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪诇诪讚 砖注砖讜 讻诇 讙讜驻讜 讻讻讘专讛

With regard to Josiah鈥檚 battle with Pharaoh Neco, the verse states: 鈥淎nd the archers shot at King Josiah and the king said to his servants: Move me away, for I am seriously wounded鈥 (II聽Chronicles 35:23). What is the meaning of the phrase: 鈥淔or I am seriously wounded鈥? Rav Yehuda said that Rav said: This teaches that the Egyptian archers made his entire body like a sieve from the many arrows they shot at him.

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 诪驻谞讬 诪讛 谞注谞砖 讬讗砖讬讛讜 诪驻谞讬 砖讛讬讛 诇讜 诇讬诪诇讱 讘讬专诪讬讛讜 讜诇讗 谞诪诇讱 诪讗讬 讚专砖 讜讞专讘 诇讗 转注讘专 讘讗专爪讻诐

Rabbi Shmuel bar Na岣ani said that Rabbi Yo岣nan said: For what reason was Josiah punished? Because he should have consulted with the prophet Jeremiah to find out if he should go to war, but he did not consult with him. How did Josiah interpret the verses of the Torah? How did they lead him to go to war? The verse states: 鈥淣either shall a sword go through your land鈥 (Leviticus 26:6).

诪讗讬 讞专讘 讗讬诇讬诪讗 讞专讘 砖讗讬谞讛 砖诇 砖诇讜诐 讜讛讻转讬讘 讜谞转转讬 砖诇讜诐 讘讗专抓 讗诇讗 讗驻讬诇讜 砖诇 砖诇讜诐 讜讛讜讗 讗讬谞讜 讬讜讚注 砖讗讬谉 讚讜专讜 讚讜诪讛 讬驻讛

What is the meaning of the term: 鈥淪word鈥? If we say that it is referring to a sword that is not of peace, but isn鈥檛 it written earlier in the same verse: 鈥淎nd I will give peace in the land鈥? Rather, the verse must mean that even a sword of peace shall not pass through the land, and Josiah sought to prevent this occurrence, in fulfillment of the blessing. But he did not know that his generation did not merit these blessings, and he would therefore not receive divine assistance in this regard.

讻讬 讛讜讛 谞讬讞讗 谞驻砖讬讛 讞讝讗 讬专诪讬讛讜 砖驻讜讜转讬讛 讚拽讗 诪专讞砖谉 讗诪专 砖诪讗 讞住 讜砖诇讜诐 诪讬诇转讗 讚诇讗 诪讛讙谞讗 讗诪专 讗讙讘 爪注专讬讛 讙讞讬谉 讜砖诪注讬讛 讚拽讗 诪爪讚讬拽 注诇讬讛 讚讬谞讗 讗谞驻砖讬讛 讗诪专 爪讚讬拽 讛讜讗 讛壮 讻讬 驻讬讛讜 诪专讬转讬 驻转讞 注诇讬讛 讛讛讬讗 砖注转讗 专讜讞 讗驻讬谞讜 诪砖讬讞 讛壮

The Gemara discusses Josiah鈥檚 deathbed reflections. When Josiah was dying, Jeremiah saw his lips moving. Jeremiah said: Perhaps, Heaven forbid, he is saying something improper and complaining about God鈥檚 judgment on account of his great distress. Jeremiah bent over and heard that he was justifying God鈥檚 judgment against himself. Josiah said: 鈥淭he Lord is righteous, for I have rebelled against His word鈥 (Lamentations 1:18). At that moment, Jeremiah began his eulogy for Josiah: 鈥淭he breath of our nostrils, the anointed of the Lord, was trapped in their pits鈥 (Lamentations 4:20).

诪注砖讛 讜讬专讚讜 讝拽谞讬诐 诪讬专讜砖诇讬诐 诇注专讬讛诐 讻讜壮 讗讬讘注讬讗 诇讛讜 讻诪诇讗 转谞讜专 转讘讜讗讛 讗讜 讚诇诪讗 讻诪诇讗 转谞讜专 驻转

搂 The mishna taught: An incident occurred in which Elders descended from Jerusalem to their cities and decreed a fast throughout the land because a small amount of blight was seen in the city of Ashkelon, enough to fill the mouth of an oven. A dilemma was raised before the Sages: Did they mean enough grain to fill an entire oven, or perhaps they meant enough grain to prepare bread to fill an oven? This is far less, as bread is stuck to the walls of the oven and does not fill its inner area.

转讗 砖诪注 讻诪诇讗 驻讬 转谞讜专 讜注讚讬讬谉 转讬讘注讬 诇讛讜 讻讻讬住讜讬讗 讚转谞讜专讗 讗讜 讚诇诪讗 讻讬 讚专讗 讚专讬驻转讗 讚讛讚专 诇讬讛 诇驻讜诪讗 讚转谞讜专讗 转讬拽讜

The Gemara answers: Come and hear the phrase of the mishna: Enough to fill the mouth of an oven. This indicates that the bread referred to does not fill the entire oven, but rather covers the mouth of the oven. The Gemara further asks: And still you can raise this dilemma before them: Is the mishna referring to the bread of the cover of the oven? Perhaps it is referring to a row of bread around the mouth of the oven. No resolution was found, and the Gemara states that the dilemma shall stand unresolved.

讜注讜讚 讙讝专讜 转注谞讬转 注诇 砖讗讻诇讜 讝讗讘讬诐 讻讜壮 讗诪专 注讜诇讗 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讬讛讜爪讚拽 诪注砖讛 讜讘诇注讜 讝讗讘讬诐 砖谞讬 转讬谞讜拽讜转 讜讛拽讬讗讜诐 讚专讱 讘讬转 讛专注讬 讜讘讗 诪注砖讛 诇驻谞讬 讞讻诪讬诐 讜讟讬讛专讜 讗转 讛讘砖专 讜讟诪讗讜 讗转 讛注爪诪讜转

搂 The mishna taught: And furthermore, they decreed a fast because wolves had eaten two children in Transjordan. Ulla said in the name of Rabbi Shimon ben Yehotzadak: An incident occurred in which wolves swallowed two children and excreted them. And the incident came before the Sages for a ruling. They were asked if the remains were ritually impure even after they had passed through the animal鈥檚 digestive tract, and they pronounced the flesh ritually pure, as it had been digested, but they pronounced the intact bones ritually impure.

注诇 讗诇讜 诪转专讬注讬谉 讘砖讘转 讻讜壮 转谞讜 专讘谞谉 注讬专 砖讛拽讬驻讜讛 谞讻专讬诐 讗讜 谞讛专 讜讗讞讚 住驻讬谞讛 讛诪讬讟专驻转 讘讬诐 讜讗讞讚 讬讞讬讚 砖谞专讚祝 诪驻谞讬 谞讻专讬诐 讗讜 诪驻谞讬 诇住讟讬谉 讜诪驻谞讬 专讜讞 专注讛 诪转专讬注讬谉 讘砖讘转 讜注诇 讻讜诇谉 讬讞讬讚 专砖讗讬 诇住讙祝 讗转 注爪诪讜 讘转注谞讬转

搂 The mishna further taught: For the following calamities they sound the alarm even on Shabbat: For a city that is surrounded by gentile troops, for a place in danger of being flooded by a river that has swelled its banks, or for a ship tossed about at sea. The Sages taught: In the case of a city that is surrounded by gentile troops or a river that has swelled beyond its banks, and this also applies to both a ship tossed about at sea and an individual who is being pursued by gentiles, or by thieves, or by an evil spirit, which may lead him to harm himself, they sound the alarm even on Shabbat. And in all these cases, an individual is permitted to afflict himself by fasting to annul the evil decrees against him.

专讘讬 讬讜住讬 讗讜诪专 讗讬谉 讛讬讞讬讚 专砖讗讬 诇住讙祝 讗转 注爪诪讜 讘转注谞讬转 砖诪讗 讬爪讟专讱 诇讘专讬讜转 讜讗讬谉 讛讘专讬讜转 诪专讞诪讜转 注诇讬讜 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪讗讬 讟注诪讗 讚专讘讬 讬讜住讬 讚讻转讬讘 讜讬讛讬 讛讗讚诐 诇谞驻砖 讞讬讛 谞砖诪讛 砖谞转转讬 讘讱 讛讞讬讬讛

Rabbi Yosei says: An individual is not permitted to afflict himself by fasting, lest he become too weak to work and be beholden to other beings, and those beings will not have mercy on him. Rav Yehuda said that Rav said: What is the reason of Rabbi Yosei? It is as it is written: 鈥淎nd man became a living soul鈥 (Genesis 2:7). Rabbi Yosei interprets this verse as a command: The soul I placed within you, preserve and sustain it.

砖诪注讜谉 讛转讬诪谞讬 讗讜诪专 讗祝 注诇 讛讚讘专 讻讜壮 讗讬讘注讬讗 诇讛讜 诇讗 讛讜讚讜 诇讜 讞讻诪讬诐 讘砖讘转 讗讘诇 讘讞讜诇 讛讜讚讜 诇讜 讗讜 讚诇诪讗 诇讗 讛讜讚讜 诇讜 讻诇诇

搂 The mishna taught that Shimon the Timnite says: One may cry out on Shabbat even for pestilence, but the Rabbis did not agree with him. A dilemma was raised before the Sages: Does this mean that the Rabbis did not agree with him with regard to crying out in these cases on Shabbat, but if they occur on a weekday they agreed with him? Or perhaps they did not agree with him at all, as they maintain that one never cries out over pestilence.

转讗 砖诪注 讚转谞讬讗 诪转专讬注讬谉 注诇 讛讚讘专 讘砖讘转 讜讗讬谉 爪专讬讱 诇讜诪专 讘讞讜诇 专讘讬 讞谞谉 讘谉 驻讬讟讜诐 转诇诪讬讚讜 砖诇 专讘讬 注拽讬讘讗 诪砖讜诐 专讘讬 注拽讬讘讗 讗讜诪专 讗讬谉 诪转专讬注讬谉 注诇 讛讚讘专 讻诇 注讬拽专

The Gemara answers: Come and hear, as it is taught in a baraita: One cries out for a plague of pestilence on Shabbat, and needless to say on weekdays. Rabbi 岣nan ben Pitom, the student of Rabbi Akiva, says in the name of Rabbi Akiva: One does not cry out for pestilence at all. This opinion attributed to Rabbi Akiva is the ruling of the Rabbis in the mishna.

注诇 讻诇 爪专讛 砖诇讗 转讘讜讗 注诇 讛爪讘讜专 讻讜壮 转谞讜 专讘谞谉 注诇 讻诇 爪专讛 砖诇讗 转讘讜讗 注诇 讛爪讘讜专 诪转专讬注讬谉 注诇讬讛 讞讜抓 诪专讜讘 讙砖诪讬诐 诪讗讬 讟注诪讗 讗诪专 专讘讬 讬讜讞谞谉 诇驻讬 砖讗讬谉 诪转驻诇诇讬谉 注诇 专讜讘 讛讟讜讘讛

搂 The mishna further states that they sound the alarm on account of any trouble that should not befall the community, a euphemism for trouble that may befall the community, except for an overabundance of rain. The Sages taught in a baraita: For any trouble that should not befall the community, they sound the alarm for it, except for an overabundance of rain. The Gemara asks: What is the reason for this? Rabbi Yo岣nan said: Because one does not pray over an excess of good. Since rain is generally good for the world, it is not appropriate to pray for it to stop, even when it falls in excess.

讜讗诪专 专讘讬 讬讜讞谞谉 诪谞讬讬谉 砖讗讬谉 诪转驻诇诇讬谉 注诇 专讜讘 讛讟讜讘讛 砖谞讗诪专 讛讘讬讗讜 讗转 讻诇 讛诪注砖专 讗诇 讘讬转 讛讗讜爪专 讜讙讜壮 诪讗讬 注讚 讘诇讬 讚讬 讗诪专 专诪讬 讘专 讞诪讗 注讚 砖讬讘诇讜 砖驻转讜转讬讻诐 诪诇讜诪专 讚讬

And Rabbi Yo岣nan said: From where is it derived that one does not pray over an excess of good? It is stated: 鈥淏ring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this, said the Lord of hosts, if I will not open for you the windows of heaven, and pour out for you a blessing that there shall be more than sufficiency鈥 (Malachi 3:10). What is the meaning of the phrase: 鈥淭hat there shall be more than sufficiency [ad beli dai]鈥? Rami bar 岣ma said: It means that the abundance will be so great that your lips will be worn out [yivlu], similar to the word beli, from saying enough [dai]. In other words, even when a blessing is delivered in gross excess, one should not pray for it to cease, as the verse blesses the people with an excess.

讗诪专 专诪讬 讘专 专讘 讬讜讚 讜讘讙讜诇讛 诪转专讬注讬谉 注诇讬讛 转谞讬讗 谞诪讬 讛讻讬 砖谞讛 砖讙砖诪讬讛 诪专讜讘讬谉 讗谞砖讬 诪砖诪专 砖讜诇讞讬谉 诇讗谞砖讬 诪注诪讚 转谞讜 注讬谞讬讻诐 讘讗讞讬讻诐 砖讘讙讜诇讛 砖诇讗 讬讛讗 讘转讬讛诐 拽讘专讬讛诐

Rami bar Rav Yud said: This is true in Eretz Yisrael, but in the Diaspora, i.e., Babylonia, they do sound the alarm over excessive rain. The reason is that Babylonia is in a low-lying region, where excessive rain poses a real danger. That opinion is also taught in a baraita: In a year whose rains are abundant, the members of the priestly watch in the Temple would send a message to the members of the non-priestly watch: Cast your eyes on your brothers in the Diaspora and have them in mind when you pray, so that their houses should not collapse from excessive rain and become their graves.

砖讗诇讜 讗转 专讘讬 讗诇讬注讝专 注讚 讛讬讻谉 讙砖诪讬诐 讬讜专讚讬谉 讜讬转驻诇诇讜 砖诇讗 讬专讚讜 讗诪专 诇讛诐 讻讚讬 砖讬注诪讜讚 讗讚诐 讘拽专谉 讗驻诇 讜讬砖讻砖讱 专讙诇讬讜 讘诪讬诐 讜讛转谞讬讗 讬讚讬讜 专讙诇讬讜 讻讬讚讬讜 拽讗诪讬谞讗

They asked Rabbi Eliezer: How much rain must fall until they should pray that it should not fall anymore? He said to them by way of exaggeration: Enough rain must fall so that a person stands at the colossal cliff Keren Ophel and dips his feet in water. The Gemara asks: But isn鈥檛 it taught in a baraita that Rabbi Eliezer said he must be able to place his hands in water? Rabbi Eliezer could answer: When I said to you that he must be able to place his feet, I meant like his hands, i.e., the water must be high enough that he can dip both his hands and feet into the water with ease.

讗诪专 专讘讛 讘专 讘专 讞谞讛 诇讚讬讚讬 讞讝讬讗 诇讬 拽专谉 讗驻诇 讚拽诐 讛讛讜讗 讟讬讬注讗 讻讬 专讻讬讘 讙诪诇讗 讜谞拽讬讟 专讜诪讞讗 讘讬讚讬讛 诪讬转讞讝讬 讗讬谞讬讘讗

With regard to the height of this great cliff, Rabba bar bar 岣na said: I personally saw Keren Ophel, and when I peered down I saw that an Arab was positioned below, and while riding a camel and holding a spear in his hand, he looked like a worm [iniva].

转谞讜 专讘谞谉 讜谞转转讬 讙砖诪讬讻诐 讘注转诐 诇讗 砖讻讜专讛 讜诇讗 爪诪讗讛 讗诇讗 讘讬谞讜谞讬转 砖讻诇 讝诪谉 砖讛讙砖诪讬诐 诪专讜讘讬谉 诪讟砖讟砖讬谉 讗转 讛讗专抓 讜讗讬谞讛 诪讜爪讬讗讛 驻讬专讜转 讚讘专 讗讞专

The Sages taught: 鈥淭hen I will give your rains in their season鈥 (Leviticus 26:4). This means that the earth will be neither drunk nor thirsty; rather, a moderate amount of rain will fall. For as long as the rains are abundant, they muddy the soil of the land, and it does not give out its produce. Alternatively,

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