Perek VI . 63a 303 . ׳א ופ דב סגד

What was their punishment for these sins? As Rabba bar Ulla taught: “And it shall come to pass that instead of a sweet smell, there shall be a stench; and instead of a belt, a rope; and instead of well-set hair, baldness; and instead of a fine dress, a girding of sackcloth; instead of beauty, a brand” (Isaiah 3:24).

He explains: “And it shall come to pass that instead of a sweet smell there shall be a stench,” indicates that the place that they would perfume became decaying sores.

“And instead of a sash, a rope [nikpe],” indicates that the place where they were girded with a sash became covered with many bruises [nekafim].

“And instead of well-set hair, baldness,” indicates that the place where they would style their hair became bald spots.

“And instead of a fine dress [petigil], a girding of sackcloth,” indi-cates that the orifices [petaĥim] that lead to pleasure [gil] will become a place for a girding of sackcloth.

“Instead of beauty, a brand [ki],” Rava said: That is the popular expression that people say: Instead of beauty, a sore [kiva].

With regard to a different verse: “The Lord will smite with a scab the crown of the head of the daughters of Zion and the Lord will lay bare their secret parts” (Isaiah 3:17). And the Lord will smite with a scab the crown of the heads of the daughters of Zion; Rabbi Yosei, son of Rabbi Ĥanina, said: This teaches that there was an outbreak of leprosy among them. It is written here, scab [sippaĥ], and it is written there, among the types of leprosy: “For a sore, and for a scab [sappaĥat], and for a bright spot” (Leviticus 14:56).

With regard to the verse: And the Lord will lay bare their secret parts [pot’hen ye’areh], Rav and Shmuel disagree. One says: It means that they, i.e., their innards, were poured out [ye’areh] like a jug. And one says: That their orifices [pitĥeihen] were covered with hair as thick as a forest [ya’ar].

On the topic of the sins of Jerusalem and the abundance that ex-isted before its destruction, Rav Yehuda said that Rav said: The people of Jerusalem were people of arrogance.n They would couch their crude behavior in euphemisms. A person would say to another: On what did you dine today? Well-kneaded bread or bread that is not well-kneaded? On white wine or

on black wine? Sitting on a wide divan or on a narrow divan? With a good friend or a bad friend? And Rav Ĥisda said: And all these allude to promiscuity. These are all euphemisms for different types of women. Well-kneaded bread refers to a woman who is not a virgin; white wine refers to a fair-complexioned woman; a wide divan refers to a fat woman; a good friend refers to a good-looking woman.

On the topic of Jerusalem, Raĥava said that Rabbi Yehuda said: The logs of Jerusalem used for fuel were from the cinnamon tree, and when they would ignite them, their fragrance would waft through all of Eretz Yisrael. And since Jerusalem was destroyed, these fragrant logs were buried, and only a sliver the size of a grain of barley remains, and it is located in the treasury of [gazzai]l Tzimtzemai the queen.n

א: א עּוּלָ ה ּבַ ְדָדֵאיׁש ַאּבָ ַמאי ּ׳ּוְאָענּוֵתיֶהם? ּכִָהיּו ם ַמ ִיְהֶיה״ – ָמ ֹום ׁשֶ ַחת ּבֹׂשֶ “ְוָהָיה ּתַה ְנָמִ ים ְנָמִ ים, “ְוַתַחת מֹות ּבֹו ַנֲעׂשָ ּשְׂ ִמְתּבִַצְלצּול ָהיּו ֲחגּואֹות ּבְ ה״ – ָמ ֹום ׁשֶ ֲחגֹוָאה ִנְ ּ׳ָה ה ִמְ ׁשֶ ה ְנָ ִ׳ים ְנָ ִ׳ים, “ְוַתַחת ַמֲעׂשֶ ַנֲעׂשָה טֹות ּבֹו ַנֲעׂשָ ְ ָהיּו ִמְתַ ּשׁ ָ ְאָחה״ – ָמ ֹום ׁשֶַמֲחגֶֹאת ִתיִגיל ּ׳ְ “ְוַתַחת ְ ָאִחים, ְ ָאִחים ִיְהיּו יָלה ּגִ ִליֵדי ִביִאין ַהּמְ ָתִחים ּ׳ְ – ׂשָ ״ ָאָבא: ֲאַמא יִֹ׳י״ ַתַחת י “ּכִ ׂשַ , ְלַמֲחגֶֹאת י “ִחּלּוֵ׳י ׁשּוְ׳ָאא ִכיָבא״ד ָאְמִאי ֱאיָנׁשֵ ַהְיינּו ּדְ

י יֹוֵסי נֹות ִצּיֹון״ ָאַמא ַאּבִ ח( הפ ָ ְד ֹד ּבְ ״)ְוִסּ׳ַָצַאַעתד ֶהן ּבָ ְאָחה ּ׳ָ ׁשֶ ד ְמַלּמֵ ֲחִניָנא: י ַאּבִ ּבְֵאת “ַלּשְׂ ָהָתם: ּוְכִתיב חפ ּ׳ַ ‘ְוׂשִ ָהָכא ִתיב ּכְ

ַחת״ד ּ׳ַ ְוַלּסַ

ָאַמא: ַחד מּוֵאל, ּוׁשְ ַאב ְיָעֶאה״ ְתֵהן ּ׳ָ ״ַוהפ ְתֵחיֶהן ֲעׂשּו ּ׳ִ ּנַ יּתֹון, ְוַחד ָאַמא: ׁשֶ ִ ּ כּו ּכַ ּ׳ְ ׁשְ ּנִ ׁשֶ

ַּיַעאד ּכַ

ַלִים ְיאּוׁשָ י ַאְנׁשֵ ַאב: ָאַמא ְיהּוָדה ַאב ָאַמא ה ּמֶ ּבַ ַלֲחֵבאֹו: ָאָדם אֹוֵמא ָהיּוד ַחץ ׁשַ י ַאְנׁשֵֵאיָנּה ַ׳ת ׁשֶ ַ׳ת ֲעִמיָלה, אֹו ּבְ ָסַעְדּתָ ַהּיֹום? ּבְ

ַיִין ּגּוְאָדִלי אֹו ֲעִמיָלה, ּבְ

NOTESOne who takes out an amount of food that is less than the measure for which one is liable – יעּוא ִ ּשׁ חֹות ִמּכַ ּ׳ָ :ַהּמֹוִציא אֹוָכִלין In the context of the halakhot of Shabbat, intention is even more significant thanaction. Therefore, one who carries out a vessel that contains food isnot liable for carrying out the vessel because it is secondary to thefood inside it. The issue of whether or not one is liable for the vessel has practical significance in a case where one is not liable for carrying out the food, e.g., if he carries out less than the amount for which he would be liabile by Torah law. In that case, the Sages seek to prove that if the food was less than the required amount, it is no longer significant and the vessel is no longer secondary to it. In this context, a question is raised based on the assumption that smell is an indication that there is at least a minimal amount of food. However, this assumption isrejected based on the principle that an item that cannot be detected in a straightforward manner is considered non-existent or, at the very least, as lacking substance.

Three things bring a person to poverty – ָבִאים ְמִביִאין ֶאת ּדְ ה לֹׁשָ ׁשְֲעִנּיּות ִליֵדי :ָהָאָדם Apparently poverty is not the natural result of theactions listed in the Gemara; it is a divine punishment (see Rashi).However, some commentaries explain that one who conducts himself in an unhygienic manner displays the traits of idleness and laziness,which ultimately lead to poverty. Even with regard to the case of his wife’s jewelry, one who treats his wife poorly will cause his wife to

adopt a contemptuous attitude toward her household responsibilties, which will also lead to poverty (Me’iri). Some commentaries interpreted the issue of the woman’s jewelry as an example of the punishmentfitting the crime. Since one’s wife is dependent upon him and he fails to provide her with what she needs, he will be punished in kind and Heaven will not provide him with what he needs (Rabbeinu Nissim).

Like venom of a viper – ְכעֹוס ּבַ ֶאֶאס :ּכְ According to parallel texts and variants of this text, the simple explanation of this phrase is as if it were written: Like venom of a viper [ke’eres shel ekes]. Some commentaries explain this reading of the text as referring to a snake that bites out of anger [ka’as], in which case its poison causes more harm (ge’onim).

The people of Jerusalem were people of arrogance, etc. – י ַאְנׁשֵַחץ ָהיּו וכופ י ׁשַ ַלִים ַאְנׁשֵ :ְיאּוׁשָ Apparently, the Gemara describes the man-ner in which the people of Jerusalem would speak to underscorethat just like the women sinned, so too, the men were engaged inlicentiousness. Therefore, they all were punished (Rabbi Ya’akov ben Tzvi Emden).

HALAKHAOne who urinates before his bed – ׂתו ְ׳ֵני ִמּטַ ין ַמִים ּבִ ּתִ ׁשְ :ַהּמַ On who urinates on the ground before his bed while facing the bed, whether or not he is clothed at the time, is deplorable, as per the Gemara and the restrictions of Rava (Shulĥan Arukh, Oraĥ Ĥayyim 241).

One who demeans the ritual washing of the hands – ְנִטיַלת ּבִ ּוְמַזְלֵזל

:ָיַדִים One should be vigilant and perform the mitzva of ritual hand-washing in an exemplary manner. According to tractate Eduyyot, one who demeans that mitzva is punishable by ostracism and will become impoverished and will be expelled from the world (Rambam SeferAhava, Hilkhot Berakhot 6:19; Shulĥan Arukh, Oraĥ Ĥayyim 158:9).

LANGUAGEA flask of balsam oil [palyaton] – ְלָייטֹון :ּ׳ַ From the Latin word fol-liatum, meaning something made from leaf and flower concentrate.

Multi-spouted vessels [kenishkanin] – ִנין ָ ִניׁשְ ְ : The origin of thisword and its meaning are unclear. Kanishka is a word in Syrian, from the Greek kaniskion, meaning small basket. It might be related to the Latin phrase canistrom siccaria, meaning a basket in which a winedecanter is placed on the table. Various scholars suggest additionalsources to align the meaning with Rashi’s explanation, but their sug-gestions are unlikely.

Like venom of a viper [ke’eres bakhos] – ְכעֹוס ּבַ ֶאֶאס :ּכְ This combina-tion of words is difficult to understand and therefore received several interpretations and various readings. Some commentaries had thevariant reading, supported by parallel sources, ke’eres shel ekes, meaning like venom of a viper, from the Greek akis, meaning poisonous snake, viper. The Sages interpreted the word as te’akasna, meaning that they discharged venom like a viper [ekes].

סגד

Perek VIDaf 63 Amud a

ָ ָצא, ֵמַסב ּבְ אֹו ָאָחב ֵמַסב ּבְ ִלי, ַחְאּדָ ַיִין ּבְא: ָחֵבא ַאע? ֲאַמא ַאב ִחְסּדָ ָחֵבא טֹוב אֹו ּבְ ּבְ

ן ִלְזנּותד ְוכּוּלָ

ַלִים י ְיהּוָדה: ֲעֵצי ְיאּוׁשָ ָאַמא ַאֲחָבה ָאַמא ַאּבִיִ ין ֵמֶהן ָהיּו ַמּסִ ָעה ׁשֶ מֹון ָהיּו, ּוְבׁשָ ל ִ יּנָ ׁשֶָחְאָבה ֶ ּוִמּשׁ ָאֵאלד ִיׂשְ ֶאֶאץ ָכל ּבְ נֹוֵדב ֵאיָחן עֹוָאה, ׂשְ א ּכִ ֵּייא ֶאּלָ ּתַ ַלִים ִנְגְנזּו, ְולֹא ִנׁשְ ְיאּוׁשָ

ָתאד ִציְמְצַמאי ַמְלּכְ ַגָּזאי ּדְ ח ּבְ ּכַ ּתַ ּוִמׁשְ

The people of Jerusalem were people of arrogance, etc. – ַחץ ָהיּו וכופ י ׁשַ ַלִים ַאְנׁשֵ י ְיאּוׁשָ -The Gemara de :ַאְנׁשֵscribes the manner in which the people of Jerusalem would speak to underscore that just as the women sinned, so too the men were engaged in licentious-ness. Therefore, they all were punished (Rabbi Ya’akov Emden).

notes

Treasury [gazza] – ַגָּזא: From the Persian ganz, mean-ing treasury. This word in the form ganzakh appears in the Bible (see I Chronicles 28:11).

language

The treasury of Tzimtzemai the queen – ָּזאי ּגַָתא ִציְמְצַמאי ַמְלּכְ Based on the definition elsewhere :ּדְin the Arukh’ of the verb tzimtzem in the sense of deco-rate, some explain that the cinnamon was found in the queen’s royal treasury and used purely for decora-tive purposes (Maharsha).

notes

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304 Perek VI . 63a . ׳א ופ דב סגד

mishna Just as it is prohibited for a woman to carry out certain items unique to a woman into the public domain, the Sages said that a man may neither go out on Shabbat with a sword,h nor with a bow, nor with a shield [teris],l nor with an alla, nor with a spear.b And if he unwittingly went out with one of these weapons to the public domain he is liable to bring a sin-offering.

Rabbi Eliezer says: These weapons are ornaments for him; just as a man is permitted to go out into the public domain with other orna-ments, he is permitted to go out with weapons.

And the Rabbis say: They are nothing other than reprehensible and in the future they will be eliminated, as it is written: “And they shall beat their swords into plowshares and their spears into pruning hooks; nation will not raise sword against nation, neither will they learn war anymore” (Isaiah 2:4).

With regard to women’s ornaments, they added that a garter placed on her leg to hold up stockings is pure and cannot become ritually impure as a utensil, and she may even go out with it on Shabbat.

However, ankle chains, which were also women’s ornaments, can be-come ritually impure, and she may not go out with them on Shabbat.

gemara The Gemara asks: What is the meaning of the term alla? It means club [kulpa].lWe learned in the mishna that Rabbi Eliezer says: These weapons are ornaments for him. It was taught in a baraita that elaborates on this subject: The Rabbis said to Rabbi Eliezer: And since, in your opinion, they are ornaments for him, why are they to be eliminated in the messianic era? He said to them: They will not be needed anymore, as it is stated: “Nation will not raise sword against nation” (Isaiah 2:4). The Gemara asks: And let the weapons be merely for ornamen-tal purposes, even though they will not be needed for war. Abaye said: It is just as in the case of a candle in the afternoon. Since its light is not needed, it serves no ornamental purpose. Weapons, too; when not needed for war, they serve no ornamental purpose either.

And this baraita disagrees with the opinion of Shmuel,n as Shmuel said: The only difference between this world and the messianic erah is subjugation of the exiles to other kingdoms, from which the Jewish people will be released. However, in other respects, the world will re-main as it is, as it is written: “Because the poor will not cease from within the land” (Deuteronomy 15:11). Society will not change, and wars will continue to be waged.

However, this baraita supports the opinion of Rabbi Ĥiyya bar Abba who disagrees with Shmuel. As Rabbi Ĥiyya bar Abba said: All of the prophets only prophesiedh with regard to the messianic era; how-ever, with regard to the World-to-Comen it was stated: “No eye sees, God, except You, that which He will do for he that waits for Him” (Isaiah 64:3). What will be in the World-to-Come cannot be depicted even by means of prophecy.

ְולֹא ִייב ּסַ ּבַ לֹא ָהִאיׁש ֵיֵצא לֹא ַמתניפ ה, ְולֹא ַאּלָ ִאיס, ְולֹא ּבָ ּתְ ת, ְולֹא ּבַ ׁשֶ ֶ ּ ּבַ

אתד אֹוַמח, ְוִאם ָיָצא – ַחָּייב ַחּטָ ּבָ

יִטין ֵהן לֹוד ְכׁשִ י ֱאִליֶעֶזא אֹוֵמא: ּתַ ַאּבִ

ִלְגַנאי, א ֶאּלָ ֵאיָנן אֹוְמִאים ַוֲחָכִמים ים ְלִאּתִ ַחְאבֹוָתם תּו “ְוִכּתְ ֱאַמא: ּנֶ ׁשֶּגֹוי א ִיּשָׂ ְולֹא ְלַמְזֵמאֹות ַוֲחִניתֹוֵתיֶהם ֶאל ּגֹוי ֶחֶאב ְולֹא ִיְלְמדּו עֹוד ִמְלָחָמה״ד

תד ּבָ ַ ּשׁ ּה ּבַ יִאית – ְטהֹוָאה, ְויֹוְצִאין ּבָ ּבִ

ֶהן ּבָ יֹוְצִאין ְוֵאין ְטֵמִאים, – ָבִלים ּכְ תד ּבָ ַ ּשׁ ּבַ

אד ה ּוְלּ׳ָ ַאּלָ גמפ ַמאי ּבָ

לֹוד ֵהן יִטין ְכׁשִ ּתַ אֹוֵמא ֱאִליֶעֶזא י ַאּבִי ֱאִליֶעֶזא: ְוִכי ֵמַאַחא ְנָיא, ָאְמאּו לֹו ְלַאּבִ ּתֵַטִלין ּבְ ֵהן ָמה ֵני ִמּ׳ְ לֹו, ֵהן יִטין ַתְכׁשִ ּדְֵאיָנן יַח? ָאַמא ָלֶהן: ְלִ׳י ׁשֶ ׁשִ ִלימֹות ַהּמָּגֹוי ֶאל ּגֹוי א ִיּשָׂ “לֹא ֱאַמא: ּנֶ ׁשֶ ְצִאיִכין, ֵיי: ָעְלָמא! ָאַמא ַאּבַ ֶחֶאב״ – ְוֶתֱהִוי ְלנֹוי ּבְ

ִטיֲהָאא, ָאָגא ּבְ ְ ֲהָוה ַאּשׁ י ּדַ ִמיּדֵ

מּוֵאל: ֵאין ָאַמא ׁשְ מּוֵאל, ּדְ ׁשְ ּוְ׳ִליָגא ּדִא ֶאּלָ יַח ׁשִ ַהּמָ ִלימֹות ַהֶּזה ָהעֹוָלם ין ּבֵי לֹא ֱאַמא: “ּכִ ּנֶ ְלַבד, ׁשֶ ֻלּיֹות ּבִ יְעּבּוד ּגָ ׁשִ

ֶאב ָהָאֶאץ״ד ל ֶאְביֹון ִמּ ֶ ֶיְחּדַ

ָאַמא א, ּדְ א ַאּבָ י ִחָּייא ּבַ ְמַסַּייע ֵליּה ְלַאּבִלֹא ִביִאים ַהּנְ ל ּכָ א: ַאּבָ א ּבַ ִחָּייא י ַאּבֲִאָבל יַח, ׁשִ ַהּמָ ִלימֹות א ֶאּלָ אּו ִנְתַנּבְא – “ַעִין לֹא ָאָאָתה ֱאלִֹהים ָלעֹוָלם ַהּבָ

זּוָלְתָך״ד

A man may neither go out on Shabbat with a sword, etc. – ִייב וכופ ּסַ ּבַ It is prohibited to :לֹא ֵיֵצא ָהִאיׁש לֹא go out into the public domain carrying a weapon. One who does so is liable to bring a sin-offering, in accordance with the opinion of the Rabbis (Rambam Sefer Zemanim, Hilkhot Shabbat 19:1; Shulĥan Arukh, Oraĥ Ĥayyim 301:7).

The only difference between this world and the messianic era – יַח ׁשִ ין ָהעֹוָלם ַהֶּזה ִלימֹות ַהּמָ The :ֵאין ּבֵRambam adopted the opinion of Shmuel that there will be no change in the natural order of the world in the messianic era (Rambam Sefer Shofetim, Hilkhot Melakhim 12:2).

All of the prophets only prophesied, etc. – ל ּכָ

א וכופ אּו ֶאּלָ ִנְתַנּבְ ִביִאים לֹא All prophecies that the :ַהּנְprophets prophesied with regard to the reward that the Jewish people will merit, refer exclusively to the physical benefits that Israel will enjoy during the mes-sianic era, when their sovereignty in Eretz Yisrael will be restored. Since the reward of the World-to-Come is neither quantifiable nor imaginable, the prophets did not describe it in their prophecies to avoid devaluing it in the minds of the people (Rambam Sefer HaMadda, Hilkhot Teshuva 8:7).

halakha

Shield [teris] – ִאיס ,From the Greek θυρεός, thyreos :ּתְmeaning a large shield.

Club [kulpa] – א -Apparently, the correct read : ּוְלּ׳ָing is kupla from the Persian kūpāl, meaning club or lance. The ge’onim describe the kulpa as a rod with a thickened end on which there are nails or projections.

language

Shield and spear – ְתִאיס ּואֹוַמח:

Roman-style armor, shield and spear

background

And this baraita disagrees with the opinion of Shmuel – מּוֵאל ׁשְ ּדִ In general, when the opinion of an amora is :ּוְ׳ִליָגא inconsistent with the contents of a baraita, it is presented as a challenge to that amora. Yet, here the Gemara merely notes that the baraita disagrees with Shmuel. There are several pos-sible explanations. First, the Gemara does not raise objections with regard to aggadic material. Second, perhaps the Sages

deemed this baraita insufficiently authoritative or its language insufficiently precise because it had not been reviewed in the study hall of Rabbi Ĥiyya and Rabbi Oshaya (Rashash).

The messianic era and the World-to-Come – יַח ׁשִ ַהּמָ ְימֹות א ַהּבָ The disagreement with regard to the messianic :ְועֹוָלם era is not strictly aggadic. This dispute has practical halakhic ramifications as well. The Rambam’s halakhic ruling, based on

the opinion of Shmuel that the transition to the messianic era will be natural, precludes the necessity for one who proclaims himself as the Messiah to display any supernatural powers. Although the Rambam expresses his opinion differently in his Epistle to Yemen, fundamentally he stands by his opinion that the natural order of the world will not change in the messianic era, and no such changes should be anticipated.

notes

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Perek VI . 63a 305 . ׳א ופ דב סגד

And some say the disagreement between Rabbi Eliezer and the Rab-bis was different. They said to Rabbi Eliezer: Since in your opinion they are ornaments for him, why will they be eliminated in the messianic era? He said to them: Even in the messianic era they will not be eliminated. And that is in accordance with that which Shmu-el stated that the world will remain fundamentally the same, and he disagrees with Rabbi Ĥiyya bar Abba.

Abaye said to Rav Dimi, and some say it was to Rav Avya, and some say Rav Yosef said to Rav Dimi, and some say it was to Rav Avya, and some say Abaye said to Rav Yosef: What is the reason for the opinion of Rabbi Eliezer who said: These weapons are ornaments for him? As it is written: “Gird your sword upon your thigh, mighty one, your glory and your splendor” (Psalms 45:4), indicating that a sword is considered an ornament.

The Gemara relates that some time later Rav Kahana said to Mar, son of Rav Huna: Is that really a proof? This verse is written in reference to matters of Torah and should be interpreted as a metaphor. He said to him: Nevertheless, a verse does not depart from its literal meaning,n although there may be additional homiletical interpretations.

Rav Kahana said about this: When I was eighteen years old and had already learned the entire Talmud, and yet I did not know that a verse does not depart from its literal meaning until now. The Ge-mara asks: What is Rav Kahana teaching us with that statement? The Gemara answers: He comes to teach that a person should first learn and then understand the rationale.

Zarot is a mnemonic acronym for Elazar [zayin], Reish Lakish [reish], and their students [vav, tav], the amora'im who interpreted the verse in Psalms cited above

Rabbi Yirmeya said that Rabbi Elazar said: Two Torah scholars who sharpen one another in halakha; the Holy One, Blessed be He, ensures success for them, as it is written: “And in your majesty [vahadarkha] prosper, ride on, in behalf of truth and meekness and righteousness; and let your right hand teach you tremendous things” (Psalms 45:5). The Sages said: Do not read “and your majesty [vahadarkha],” rather, by changing

some of the vocalization and the letters, read it as and He will sharpen you [veĥidedkha], and ultimately you will be successful.

Moreover, they who act in that manner will rise to prominence, as it is written: “Prosper, ride on.”

I might have thought even if one engages in the study of Torah not for its own sake; therefore, the verse states: “On behalf of truth.”

I might have thought that one would be rewarded with prosperity even if he became arrogant; therefore, the verse states: “Meek-ness and righteousness.”

And if they do so in the proper manner they merit the Torah that was given with the right hand of the Holy One, Blessed be He, as it is written: “And let your right hand teach you tremendous things” (Psalms 45:5).

Rav Naĥman bar Yitzĥak said: They are rewarded with the matters stated with regard to the right hand of the Torah. As Rava bar Rav Sheila said and some say Rav Yosef bar Ĥama said that Rav Shesh-et said: What is the meaning of that which is written, “Length of days is in her right hand and in her left hand are riches and honor” (Proverbs 3:16)? Is that to say, however, that in her right there is length of days, but there are not riches and honor? Rather, it means: Those who relate to it with the skilled right hand, i.e., who study Torah for its own sake and with proper intentions, there is length of days and all the more so riches and honor for them. Whereas, those who relate to it with the unskilled left hand,n there are riches and honor; there is not length of days.

ֱאִליֶעֶזא: י ְלַאּבִ לֹו ָאְמאּו ָאְמִאי, ּדְ א ְוִאיּכֵָהן ָמה ֵני ִמּ׳ְ לֹו, ֵהן יִטין ַתְכׁשִ ּדְ ֵמַאַחא ְוִכי יַח? ָאַמא ָלֶהן: ַאב ִלימֹות ׁשִ ֵטִלין ִלימֹות ַהּמָ ּבְמּוֵאל, ּוְ׳ִליָגא ׁשְ ֵטִליןד ַהְיינּו ּדִ יַח ֵאיָנן ּבְ ׁשִ ַהּמָ

אד א ַאּבָ י ִחָּייא ּבַ ַאּבִ ּדְ

ְלַאב ָלּה ְוָאְמִאי יִמי, ּדִ ְלַאב ֵיי ַאּבַ ֵליּה ָאַמא יִמי, ְוָאְמִאי ָאְוָיא, ְוָאְמִאי ָלּה ַאב יֹוֵסב ְלַאב ּדִיֹוֵסב: ְלַאב ֵיי ַאּבַ ָלּה ְוָאְמִאי ָאְוָיא, ְלַאב ָלּה יִטין ְכׁשִ ָאַמא ּתַ י ֱאִליֶעֶזא ּדְ ַאּבִ ַמאי ַטְעָמא ּדְּבֹוא ּגִ ָיֵאְך ַעל ָך ַחְאּבְ “ֲחגֹוא ְכִתיב: ּדִ לֹו? ֵהן

הֹוְדָך ַוֲהָדֶאָך״ד

ַאב הּוָנא: ּדְ ֵאיּה ּבְ ְלָמא ֲהָנא ּכָ ַאב ֵליּה ָאַמא ֵאין ֵליּה: ָאַמא ִתיב! ּכְ ּתֹוָאה ִדְבֵאי ּבְ ַהאי

ׁשּוטֹוד ִמְ ָאא יֹוֵצא ִמיֵדי ּ׳ְ

ִנין ָמֵני ְסֵאי ׁשְ א ּתְ ד ָהֵויָנא ּבַ ֲהָנא ּכַ ָאַמא ַאב ּכְָלמּודא, ְוָלא יּה ַהּתָ ִמיְאָנא ֵליּה ְלכּוּלֵ ּגָ ַוֲהָוה ׁשּוטֹו ֵאין ִמְ ָאא יֹוֵצא ִמיֵדי ּ׳ְ ֲהָוה ָיַדֲעָנא ּדְִליְגַמא ּדְ – ָלן ַמע ַמׁשְ ָ א ַמאי אד ּתָ ָהׁשְ ַעד

אד ִאיִניׁש, ַוֲהַדא ִליְסּבַ

ִסיָמן ָזאֹותד

ֵני ׁשְ ֶאְלָעָזא: י ַאּבִ ָאַמא ִיְאְמָיה י ַאּבִ ָאַמא ֲהָלָכה – ִדין ֶזה ָלֶזה ּבַ ְלִמיֵדי ֲחָכִמים ַהְמַחּדְ ּתֱַאַמא: ּנֶ ׁשֶ ָלֶהם, ַמְצִליַח הּוא אּוְך ּבָ דֹוׁש ַהּ ָא ֶאּלָ ‘ַוֲהָדְאָךפ ְ ִאי ּתִ ַאל ְצַלח״ “ַוֲהָדְאָך ה, ִלְגדּוּלָ עֹוִלין ׁשֶ א ֶאּלָ עֹוד ְולֹא ְדָךפד ‘ְוִחּדֶּלֹא ׁשֶ ֲאִ׳יּלּו ָיכֹול ְאַכב״ד “ְצַלח ֱאַמא: ּנֶ ׁשֱֶאֶמת״ד ַבא ּדְ “ַעל לֹוַמא: ְלמּוד ּתַ – ָמּה ִלׁשְְלמּוד לֹוַמא “ְוַעְנָוה ְעּתֹו – ּתַ ָיכֹול ִאם ֵהִגיס ּדַָנה יּתְ ּנִ ן – זֹוִכין ַלּתֹוָאה ׁשֶ ין ּכֵ ֶצֶד ״ד ְוִאם עֹוׂשִ

ֱאַמא: “ְותֹוְאָך נֹוָאאֹות ְיִמיֶנָך״ד ּנֶ ָיִמין, ׁשֶ ּבְ

ִלְדָבִאים זֹוִכין ָאַמא: ִיְצָח א ּבַ ַנְחָמן ַאב ָאָבא ָאַמא ּדְ ּתֹוָאה, ל ׁשֶ יִמיָנּה ּבִ ֶאְמאּו ּנֶ ׁשֶא יָלא, ְוָאְמִאי ָלּה ָאַמא ַאב יֹוֵסב ּבַ א ַאב ׁשֵ ּבַ“אֶֹאְך ְכִתיב: ּדִ ַמאי ת, ׁשֶ ׁשֵ ַאב ָאַמא ָחָמא א א ְוָכבֹוד״ד ֶאּלָ מֹאָלּה עֹׁשֶ ׂשְ יִמיָנּה ּבִ ָיִמים ּבִא? א ְוָכבֹוד ֵליּכָ א, עֹׁשֶ יִמיָנּה אֶֹאְך ָיִמים ִאיּכָ ּבִא, ְוָכל ּה – ֹאֶאְך ָיִמים ִאיּכָ א: ְלַמְייִמיִנין ּבָ ֶאּלָא ּה – עֹוׁשֶ ְמִאיִלים ּבָ ׂשְ א ְוָכבֹודד ַלּמַ ן עֹוׁשֶ ּכֵ ׁשֶ

אד א, אֹוֶאְך ָיִמים ֵליּכָ ְוָכבֹוד ִאיּכָ

A verse does not depart from its literal mean-ing – ׁשּוטֹו ּ׳ְ Even when the :ֵאין ִמְ ָאא יֹוֵצא ִמיֵדי Bible is interpreted metaphorically, and even when halakhic conclusions are reached by means of a homiletic interpretation of a verse, these conclu-sions do not negate the literal meaning of the text. Even when verses are interpreted entirely as a parable and a lesson is learned from the parable, the literal meaning continues to resonate (Alfei Menashe).

Those who relate to it with the skilled right hand…those who relate to it with the unskilled left hand – ּה ּבָ ְמִאיִלים ׂשְ ּה…ַלּמַ -One in :ְלַמְייִמיִנין ּבָterpretation of these expressions is that relating to the Torah from the right hand refers to those who study it on a regular basis, just as they use their right hand on a regular basis. They dedicate all their efforts to Torah. Therefore, their reward is long life. Those who relate to it from the left are people who study Torah on a less regular basis. They merit wealth and honor for their involvement (Rav Yoshiya Pinto). The incredulous question with regard to the statement that the reward for those who relate to it with the right is only long life, im-plying that they do not merit wealth and honor, comes to negate that implication, since certainly that is not the case (Sama DeĤayyei).

notes

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306 Perek VI . 63a . ׳א ופ דב סגד

Rabbi Yirmeya said that Rabbi Shimon ben Lakish said: Two Torah scholars who are agreeable to each other when engaging in discussions of halakha, the Holy One, Blessed be He, listens to them, as it is stated: “Then they that feared the Lord spoke [nidberu] one with another; and the Lord hearkened, and heard, and a book of remembrance was written before Him, for them that feared the Lord, and that thought upon His name” (Malachi 3:16). And the term speech [dibbur] means nothing other than calm, as it is stated: “He subdues [yadber] people under us” (Psalms 47:4). He will cause the nations to submit to the Jewish people leading to a period of calm. Here too the term dibbur indi-cates calm and agreeability.

The Gemara asks: What is the meaning of the phrase in that verse: “And those who thought of His name”? Rabbi Ami said: Even if one merely planned to perform a mitzva, and ultimately due to circumstances beyond his control did not perform that mitzva, the verse ascribes him credit as if he performed it.

The Gemara continues in praise of those who perform mitzvot: Rav Ĥinnana bar Idi said: Anyone who performs a mitzva as it was commanded, others do not apprise him of bad tidings, as it is stated: “He who keeps the commandment shall know no evil thing” (Ecclesiastes 8:5).

Rav Asi, and some say Rabbi Ĥanina said: Even if the Holy One, Blessed be He, issued a decree, He may abrogate it, as it is stated: “For the word of the King has authority and who may say to Him: What do You do?” (Ecclesiastes 8:4). And, although this indicates that even though the King, God, issued a decree, juxtaposed to it is the verse: “He who guards the commandment shall know no evil thing” (Ecclesiastes 8:5). For one who ob-serves mitzvot properly, the decree is abrogated and he will know no evil.

Rabbi Abba said that Rabbi Shimon ben Lakish said: Two To-rah scholars who listen to each other in the discussion of hala-kha, the Holy One, Blessed be He, hears their voice, as it is stated: “You who dwell in gardens, the companions heed your voice, cause me to hear it” (Song of Songs 8:13).

And if they do not do so, i.e., they do not listen to each other, they cause the Divine Presence to depart from among Israel, as it is stated in the following verse: “Run away, my beloved, and be like a gazelle or a young hart upon the mountains of spices” (Song of Songs 8:14).

Rabbi Abba said that Rabbi Shimon ben Lakish said: Two in-dividual Torah scholars who, while studying together, cause one another to err [madgilim] in halakha [Tosafot], nevertheless, the Holy One, Blessed be He, loves them, as it is stated: “And his banner [vediglo] over me is love” (Song of Songs 2:4). Rava said: And that is only true in a case where they know the foundation of the law, and their error resulted from the lack of more sophis-ticated knowledge. And that is only true in a case where they do not have a prominent person in the city from whom they could learn without error.

Rabbi Abba said that Rabbi Shimon ben Lakish said: One who loans another money is greater than one who gives him charity.h And the one who places money into a common purse, i.e., one who enters into a partnership with a needy person, is the greatest of them all, since in that case the needy person is not embarrassed when receiving the assistance.

Rabbi Abba said that Rabbi Shimon ben Lakish said: Even if a Torah scholar is as vengeful and begrudging as a snake,n wrap him tightly around your waist,h i.e., keep him close, because you will benefit from his Torah. On the other hand, even if an am ha’aretz is righteous, do not dwell in his neighborhood, as his righteousness does not compensate for the fact that he is ignorant.

ֵני ׁשְ ָלִ יׁש: ן ּבֶ ְמעֹון ׁשִ י ַאּבִ ָאַמא ִיְאְמָיה י ַאּבִ ָאַמא דֹוׁש ֲהָלָכה – ַהּ ָ ְלִמיֵדי ֲחָכִמים ַהּנֹוִחין ֶזה ָלֶזה ּבַ ּתַאּו ִיְאֵאי ֱאַמא: “ָאז ִנְדּבְ ּנֶ יב ָלֶהן, ׁשֶ אּוְך הּוא ַמְ ׁשִ ּבָים א ַעּמִ ֱאַמא: “ַיְדּבֵ ּנֶ א ַנַחת, ׁשֶ ּבּוא ֶאּלָ הפ וגופ״ ֵאין ּדִ

ינּו״ד ְחּתֵ ּתַ

ב ֵ י ַאִמי: ֲאִ׳יּלּו ִחיּשׁ מֹו״? ָאַמא ַאּבִ ֵבי ׁשְ ַמאי “ּוְלחֹוׁשְָעָליו ַמֲעֶלה – ָאּה ֲעׂשָ ְולֹא ְוֶנֱאַנס ִמְצָוה, ַלֲעׂשֹות

ָאּהד ִאיּלּו ֲעׂשָ תּוב ּכְ ַהּכָ

ִמְצָוה ה ָהעֹוׂשֶ ּכֹל ִאיִדי: א ּבַ ָנא ִחיָנּ ַאב ָאַמא ָאעֹות, ׂשֹואֹות ּבְ אֹותֹו ִאין ְמַבּשְׂ ֵאין ַמֲאָמָאּה ּכְ

ָבא ָאע״ד ֱאַמא: “ׁשֹוֵמא ִמְצָוה לֹא ֵיַדע ּדָ ּנֶ ׁשֶ

דֹוׁש י ֲחִניָנא: ֲאִ׳יּלּו ַהּ ָ ָאַמא ַאב ַאִסי ְוִאיֵתיָמא ַאּבֱִאַמא: ּנֶ ׁשֶ ָלּה, ְמַבּטְ הּוא – ֵזיָאה ּגְ ּגֹוֵזא הּוא אּוְך ּבָה״ ֲעׂשֶ ְלטֹון ּוִמי יֹאַמא לֹו ַמה ּתַ ַבא ֶמֶלְך ׁשִ א ּדְ ֲאׁשֶ “ּבַ

ָבא ָאע״ד ּוְסִמיְך ֵליּה: “ׁשֹוֵמא ִמְצָוה לֹא ֵיַדע ּדָ

ֵני ׁשְ ָלִ יׁש: ן ּבֶ ְמעֹון ׁשִ י ַאּבִ ָאַמא א ַאּבָ י ַאּבִ ָאַמא – ֲהָלָכה ּבַ ָלֶזה ֶזה יִבים ְ ׁשִ ַהּמַ ֲחָכִמים ְלִמיֵדי ּתֶַבת ֱאַמא: “ַהּיֹוׁשֶ ּנֶ אּוְך הּוא ׁשֹוֵמַע ְל ֹוָלן, ׁשֶ דֹוׁש ּבָ ַהּ ָ

ִמיִעִני״, יִבים ְל ֹוֵלְך ַהׁשְ ים ֲחֵבִאים ַמְ ׁשִ ּנִ ּגַ ּבַ

ֶ ת ּלֶ ְסּתַ ּמִ ׁשֶ ִכיָנה ְ ַלּשׁ ּגֹוְאִמין ן – ּכֵ ין ְוִאם ֵאין עֹוׂשִַאח ּדֹוִדי ּוְדֵמה וגופ״ד ֱאַמא: “ּבְ ּנֶ ָאֵאל, ׁשֶ ִמִּיׂשְ

ֵני ׁשְ ָלִ יׁש: ן ּבֶ ְמעֹון ׁשִ י ַאּבִ ָאַמא א ַאּבָ י ַאּבִ ָאַמא – ֲהָלָכה ּבַ ָלֶזה ֶזה יִלים ְדּגִ ַהּמַ ֲחָכִמים ְלִמיֵדי ּתַָעַלי “ְוִדְגלֹו ֱאַמא: ּנֶ ׁשֶ אֹוֲהָבן, הּוא אּוְך ּבָ דֹוׁש ַהּ ָא, ַמְעּתָ ׁשְ ָיְדִעי צּוָאָתא ּדִ ַאֲהָבה״ד ָאַמא ָאָבא: ְוהּוא ּדְ

ָמָתא ְלִמיְגַמא ִמיֵניּהד ה ּבְ ֵלית ְלהּו ַאּבָ ְוהּוא ּדְ

דֹול ן ָלִ יׁש: ּגָ ְמעֹון ּבֶ י ׁשִ א ָאַמא ַאּבִ י( ַאּבָ )ָאַמא ַאּבִיס יֹוֵתא ּכִ יל ּבַ ה ְצָדָ ה, ּוַמּטִ ְלֶוה יֹוֵתא ִמן ָהעֹוׂשֶ ַהּמַ

ןד ִמּכּוּלָ

ִאם ָלִ יׁש: ן ּבֶ ְמעֹון ׁשִ י ַאּבִ ָאַמא א ַאּבָ י( ַאּבִ )ָאַמא ָחְגֵאיהּו – הּוא ָנָחׁש ּכְ ְונֹוֵטא נֹוֵ ם ָחָכם ְלִמיד ּתַדּוא ַעל ָמְתֶניָך, ִאם ַעם ָהָאֶאץ הּוא ָחִסיד – ַאל ּתָ

כּוָנתֹוד ׁשְ ּבִ

One who loans another money is greater than one who gives him charity – ְלֶוה יֹוֵתא ִמן דֹול ַהּמַ ּגָה ְצָדָ ה -There are different levels of char :ָהעֹוׂשֶity. The highest level is establishing a business partnership with a poor person or lending him money and encouraging him so that he will not be dependent on others (Rambam Sefer Zera’im, Hilkhot Mattenot Aniyyim 10:8; Shulĥan Arukh, Yoreh De’a 249:6).

If a Torah scholar…wrap him tightly around your waist – ְלִמיד ָחָכם…ָחְגֵאיהּו ַעל ָמְתֶניָך By :ִאם ּתַTorah law, it is a mitzva to associate with Torah scholars and to get close to them in order to learn from their deeds (Rambam Sefer HaMadda, Hilkhot Deot 6:1–2).

halakha

If a Torah scholar is as vengeful and begrudg-ing as a snake – ָנָחׁש ְלִמיד ָחָכם נֹוֵ ם ְונֹוֵטא ּכְ :ִאם ּתַSome explain that even if a Torah scholar is snake-like in that he has a difficult personality, one should still approach him and cleave to him. However, one should distance himself from an ignoramus, even if he is righteous (Me’iri).

notes

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Perek VI . 63b 307 . ׳א ופ דב סג:

Rav Kahana said that Rabbi Shimon ben Lakish said, and some say Rav Asi said that Reish Lakish said, and some say Rabbi Abba said that Rabbi Shimon ben Lakish said: Anyone who raises an evil dog within his homeh prevents kindness from entering into his home, since poor people will hesitate to enter his house. As it is alluded to in the verse: “To him that is afflicted [lamas],

kindness from his friend and awe of the Almighty will leave” ( Job 6:14), since in the Greek language they call a dog lamas.l Rav Naĥman bar Yitzĥak said: One who keeps an evil dog in his home even divests himself of fear of Heaven, as it is stated at the end of that verse: “And awe of the Almighty will leave.”

The Gemara relates: A certain pregnant woman who entered to use the oven in a certain house to bake, the dog in that house barked at her, and her fetus was displaced. The owner of the house said to her: Do not be afraid because his teeth have been removed and his claws have been removed. She said to him: Take your goodness and throw it on the thorns. Your encourage-ment is useless as the fetus has already been displaced and will certainly die.b

On a related note, Rav Huna said: What is the meaning of that which is written: “Rejoice young man in your youth, and let your heart cheer you in the days of your youth, and walk in the ways of your heart and in the sight of your eyes; but know that for all these things God will bring you to judgment” (Ecclesi-astes 11:9)? Until here, “the sight of your eyes,” these are the words of the evil inclination; from here on, “but know that, etc.,” these are the words of the good inclination.

Reish Lakish said: Until here, the verse refers to matters of Torah. One is provided the opportunity to study and involve himself in the Torah and rejoice in its innovations; from here on,

“but know that, etc.,” it refers to good deeds. One will ultimately stand trial for that which he studied and did not implement.

We learned in the mishna that a garter is pure.h Rav Yehuda said: Garter; that is a bracelet worn on the arm.

Rav Yosef raised an objection: It is stated here that a garter is pure and a woman may go out with it on Shabbat, while a brace-let is ritually impure. It is mentioned explicitly in the verse enu-merating the spoils of the war with the Midianites: “And we have brought the Lord’s offering, what every man has gotten, of jewels of gold, armlets, and bracelets, signet rings, earrings, and girdles, to make atonement for our souls before the Lord” (Numbers 31:50). Earlier in that chapter it is written with regard to the spoils:

“Purify yourselves on the third day and on the seventh day both you and your captives” (Numbers 31:19). Apparently, a bracelet can become ritually impure.

Rather, this is what Rav Yehuda is saying: A garter on the leg is in place of a bracelet on the arm. It goes around the leg to hold a stocking in place just as a bracelet goes around the arm. However, unlike a bracelet, a garter cannot become ritually impure because it is not an ornament. It simply holds up the stocking.

The Gemara relates: Ravin and Rav Huna were sitting before Rav Yirmeya. And Rav Yirmeya was sitting and dozing as the two students conversed. And Ravin sat and said: The difference between a garter and ankle chains is that a garter is worn on one leg, and ankle chains are worn on two legs.

ן ּבֶ ְמעֹון ׁשִ י ַאּבִ ָאַמא ֲהָנא ּכָ ַאב ָאַמא ָאַמא ַאִסי ַאב ָאַמא ָלּה ְוָאְמִאי ָלִ יׁש, א י ַאּבָ )ֵאיׁש ָלִ יׁש(, ְוָאְמִאי ָלּה ָאַמא ַאּבִל ן ָלִ יׁש: ּכֹל ַהְמַגּדֵ ְמעֹון ּבֶ י ׁשִ ָאַמא ַאּבִיתֹו – מֹוֵנַע ֶחֶסד ִמּתֹוְך תֹוְך ּבֵ ֶלב ַאע ּבְ ּכֶ

ס ֱאַמא: “ַלּמָ ּנֶ יתֹו, ׁשֶ ּבֵ

NOTESThe treasury of Tzimtzemai the queen – ָתא ִציְמְצַמאי ַמְלּכְ ָּזאי ּדְ Based :ּגַon the Arukh’s definition elsewhere of the verb tzimtzem in the sense of decorate, some explain that the cinnamon was found in the queen’s royal treasury purely for decorative purposes (Maharsha).

And this baraita disagrees with the opinion of Shmuel – ּוְ׳ִליָגא מּוֵאל ׁשְ In general, when the opinion of an amora is inconsistent with :ּדִthe contents of a baraita, it constitutes a difficulty for that amora. Yet, here, the Gemara merely notes that the baraita disagrees with Shmuel. There are several possible explanations. First, the Gemara does not raise objections with regard to aggadic material. Second, perhaps the Sages deemed this baraita insufficiently authoritative or its language insufficiently precise because it had not been reviewed in the house of study of Rabbi Ĥiyya and Rabbi Oshaya (Rashash).

The messianic era and the World-to-Come – ְועֹוָלם יַח ׁשִ ַהּמָ ְימֹות א The disagreement with regard to the messianic era is not strictly :ַהּבָaggadic. There are practical halakhic ramifications drawn from this dispute as well. The Rambam’s halakhic ruling, based on the opinion of Shmuel that the transition to the messianic era will be natural, pre-cludes the necessity for one who proclaims himself as the Messiah to display any supernatural powers. Although the Rambam expresses his opinion differently in his Epistle to Yemen, fundamentally he stands by his opinion that the natural order of the world will not change in the messianic era, and no such changes should be anticipated.

A verse does not depart from its literal meaning – ֵאין ִמְ ָאא יֹוֵצא ׁשּוטֹו ּ׳ְ Even when the Bible is interpreted metaphorically, and :ִמיֵדי even when halakhic conclusions are reached by means of a homiletic interpretation of a verse, these conclusions do not negate the literal meaning of the text. Even when verses are interpreted entirely as a parable and a lesson is learned from the parable, the literal meaning continues to resonate (Alfei Menashe).

Those who relate to it with the skilled right hand…those who relate to it with the unskilled left hand – ְמִאיִלים ׂשְ ּה…ַלּמַ ְלַמְייִמיִנין ּבָּה One interpretation of these expressions is that relating to it from :ּבָthe right hand refers to those who study Torah on a regular basis, just as they use their right hand on a regular basis. They dedicate all their efforts to Torah. Therefore, their reward is long life. Those who relate to it from the left are people who study Torah on a less regular basis. They merit wealth and honor for their involvement (Rav Yoshiya Pinto). The incredulous question with regard to the statement that the reward for those who relate from the right is only a long life, implying that they do not merit wealth and honor, comes to negate that implication, since certainly that is not the case (Sama DeĤayyei).

If a Torah scholar is as vengeful and begrudging as a snake – ִאם ָנָחׁש ְלִמיד ָחָכם נֹוֵ ם ְונֹוֵטאּכְ Some explain that even if a wise scholar :ּתַis snake-like in that he has a difficult personality, one should still ap-proach him and cleave to him. However, one should distance himself from an ignoramus, even if he is righteous (Me’iri).

HALAKHAA man may neither go out on Shabbat with a sword, etc. – לֹא ֵיֵצא ִייב וכופ ּסַ It is prohibited to go out into the public domain :ָהִאיׁש לֹא ּבַcarrying a weapon. One who does so is liable to bring a sin-offering, in accordance with the opinion of the Rabbis (Rambam Sefer Zemanim, Hilkhot Shabbat 19:1; Shulĥan Arukh, Oraĥ Ĥayyim 301:7).

The only difference between this world and the messianic era – ֵאין יַח ׁשִ ין ָהעֹוָלם ַהֶּזה ִלימֹותַהּמָ Rambam adopted the opinion of Shmuel :ּבֵthat there will be no change in the natural order of the world in the messianic era (Rambam Sefer Shofetim, Hilkhot Melakhim 12:2).

All of the prophets only prophesied, etc. – אּו ִנְתַנּבְ ִביִאים לֹא ַהּנְ ל ּכָ All prophecies that the prophets prophesied with regard to the :וכופreward that Israel will merit, refer exclusively to the physical benefits that Israel will enjoy during the messianic era, when their sovereignty will be restored to Israel. Since the reward of the World-to-Come is neither quantifiable nor imaginable, the prophets did not describe it in their prophecies to avoid devaluing it in the minds of the people (Rambam Sefer HaMadda, Hilkhot Teshuva 8:7).

One who loans another money is greater than one who gives him charity – ה ְצָדָ ה ְלֶוה יֹוֵתאִמן ָהעֹוׂשֶ ַהּמַ דֹול There are different levels :ּגָof charity; the highest level among them is establishing a business partnership with a poor person or lending him money and encourag-ing him so that he will not be dependent on others (Rambam Sefer Zera’im, Hilkhot Mattenot Aniyyim 10:8; Shulĥan Arukh, Yoreh De’a 249:6).

If a Torah scholar…wrap him tightly around your waist – ְלִמיד ִאם ּתַ By Torah law, it is a mitzva to seek to connect :ָחָכם…ָחְגֵאיהּו ַעלָמְתֶניָךwith Torah scholars and get close to them, in order to learn from their deeds (Rambam Sefer HaMadda, Hilkhot Deot 6:1–2).

Anyone who raises an evil dog within his home – ֶלב ַאע ל ּכֶ ּכֹל ַהְמַגּדֵיתֹו תֹוְך ּבֵ ,It is prohibited to keep dangerous objects in one’s home :ּבְe.g., raising an evil dog in one’s house, as per the opinion of Reish Lakish. Anyone who raises an evil dog is ostracized until he removes the vicious dog from his house (Rambam Sefer Nezikin, Hilkhot Rotze’aĥ UShmirat HaNefesh 11:4)

LANGUAGE

Treasury [gaza] – ַגָּזא: From the Persian ganz, meaning treasury. It appears in the Talmud as ginzakh.

Shield [teris] – ִאיס .From the Greek troas, meaning a large shield :ּתְ

Club [kulpa] – א Apparently, the correct reading is kupla from : ּוְלּ׳ָthe Persian kopal, meaning a rod with a thickened end. The ge’onim describe the kulpa as a rod with a thickened end on which there are nails or projections.

BACKGROUNDSpear and shield – אֹוַמח ּוְתִאיס:

Roman soldier in armor with a shield and spear in his hand

סג:

Perek VIDaf 63 Amud b

ְיָוִנית ֹוִאין ָלׁשֹון ּבְ ן ּכֵ ׁשֶ ָחֶסד״ ֵמֵאֵעהּו א ִיְצָח ָאַמא: ספ, ַאב ַנְחָמן ּבַ ְלֶכֶלב ‘ַלּמֱָאַמא: ּנֶ ׁשֶ ַמִים, ׁשָ ִיְאַאת ּנּו ִמּמֶ ּ׳ֹוֵא ַאב

י ַיֲעזֹוב״ד ּדַ “ְוִיְאַאת ׁשַ

יָתא ָעְייָלא ְלַההּוא ּבֵ ָתא ּדְ ַהִהיא ִאיּתְּהד א, ִאיְתֲעַ א ַוְלּדָ ְלּבָ ּה ּכַ ְלֵמיָ׳א, ְנַבח ּבָיְדֲחִלי, ּתִ ָלא ֵביָתא, ּדְ ָמִאי ָלּה ֲאַמא ִ יִלין טּוְ׳ֵאיּה, ֲאָמָאה ִ יִלי ִניֵביּה ּוׁשְ ׁשְ ּדְִדָיא ַאִחיְזַאי, ֵליּה: ׁשְ ּוָלא ִטיבּוִתיְך ְוׁשַ

ָבא ָנד ָוָלדד ּכְ

ַמח “ׂשְ ְכִתיב: ּדִ ַמאי הּוָנא, ַאב ָאַמא יֵמי ּבִ ָך ִלּבְ ִויִטיְבָך ַיְלדּוֶתָך ּבְ חּוא ּבָּוְבַמְאֵאה ָך ִלּבְ ַדְאֵכי ּבְ ְך ְוַהּלֵ ְבחּואֹוֶתיָך ְיִביֲאָך ה ֵאּלֶ ל ּכָ ַעל י ּכִ ְוָדע ֵעיֶניָך ְבֵאי ּדִ אן ּכָ ַעד – ט״ ּ׳ָ ׁשְ ּמִ ּבַ ָהֱאלִֹהים ְבֵאי ֵיֶצא טֹובד אן ְוֵאיָלְך ּדִ ֵיֶצא ָהַאע, ִמּכָ

ְלִדְבֵאי – אן ּכָ ַעד ָאַמא: ָלִ יׁש ֵאיׁש ים טֹוִביםד אן ְוֵאיָלְך – ְלַמֲעׂשִ תֹוָאה, ִמּכָ

יִאית יִאית ְטהֹוָאה״ד ָאַמא ַאב ְיהּוָדה: ּבִ “ּבִזֹו ֶאְצָעָדהד

יִאית – ְטהֹוָאה, ְויֹוֵצא ְמִתיב ַאב יֹוֵסב: ּבְִטֵמָאה ֶאְצָעָדה ְוִאיּלּו תד ּבָ ַ ּשׁ ּבַ ּה ּבָ

ִהיא!

ֶאְצָעָדה ַחת ּתַ יִאית ּבִ ָ ָאַמא: ָהִכי עֹוֶמֶדתד

ַאב ִיְאְמָיה, יּה ּדְ ְיֵתיב ָאִבין ְוַאב הּוָנא ַ ּמְֵוָיֵתיב ְמַנְמֵנםד ְוָ א ִיְאְמָיה ַאב ִויֵתיב ָבִלים – ַאַחת, ּכְ יִאית – ּבְ ָאִבין ְוָ ָאַמא: ּבִ

ִיםד ּתַ ׁשְ ּבִ

Anyone who raises an evil dog within his home – ל ּכֹל ַהְמַגּדֵיתֹו תֹוְך ּבֵ ֶלב ַאע ּבְ ,It is prohibited to keep dangerous objects :ּכֶe.g., an evil dog, in one’s home, as per the opinion of Reish Lakish. Anyone who raises an evil dog is ostracized until he removes the vicious dog from his house (Rambam Sefer Nezikin, Hilkhot Rotze’aĥ UShmirat HaNefesh 11:4).

halakha

Lamas – ס Many scholars attempted to determine the :ַלּמָGreek origin of this word. Apparently, it is not a precise translation of the word dog, rather one of the nicknames or reproofs for a dog, from the Greek, λοιμός, laimos, meaning plague.

language

Caution around dogs – ֶלב :ְזִהיאּות ִמּכֶ

Roman mosaic of a barking dog

background

A garter is pure – יִאית ְטהֹוָאה A garter cannot become :ּבִritually impure because it is not have the form of a vessel, as it is simply a ring that facilitates use of a vessel (Rambam Sefer Tahara, Hilkhot Kelim 9:4).

halakha

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308 Perek VI . 63b . :׳א ופ דב סג

Rav Huna said to him: These garters and those ankle chains are both worn on two legs. And when she wears garters on both legs they place a chain between them, and they become vessels with the legal status equal to that of ankle chains.

And Ravin asked: And does the chain that is connected to it render it a vessel? If a garter without a chain is not considered a vessel, why would the addition of a chain render it a vessel that can become ritu-ally impure?

And if you say the reason for this is in accordance with the opinion of Rabbi Shmuel bar Naĥmani, as Rabbi Shmuel bar Naĥmani said that Rabbi Yoĥanan said: From where is it derived that a metal vessel that makes a sound is considered a vessel and can become ritually impure? As it is stated: “Every thing that passes through the fire, you shall make it pass through the fire, and it shall be clean; nevertheless it shall be purified with the water of sprinkling; and all that does not pass through the fire you shall make to go through water” (Numbers 31:23). And the Sages interpret the verse homiletically: Every thing [davar], even speech [dibbur]; in other words, even an object that makes a sound shall pass through fire to become purified because it is a vessel.

However, this case is not similar. Granted, there, they require the vessel for the purpose of its sound and it performs an action. How-ever, here, what action does the chain perform? Although it creates a sound, the chain serves no purpose.

He said to him: Here, too, the chain is performing a purposeful action, as Rabba bar bar Ĥana said that Rabbi Yoĥanan said: There was one family in Jerusalem whose daughters’ strides were lengthy, and as a result their hymen membranes would fall away. In order to solve this problem they made them ankle chains and they hung a chain between them so that their strides would not be so largen and, indeed, their hymen membranes would no longer fall away. Meanwhile, Rabbi Yirmeya awoke from their voices and said to them: Correct, and Rabbi Yoĥanan said likewise.

On the topic of ritual impurity, the Gemara relates: When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoĥanan said: From where is it derived that a woven fabric of any size can become ritually impure? It is derived from the frontplate [tzitz]bh of the High Priest, which is considered a vessel despite its small size.

Abaye said to him: And is the frontplate a woven fabric?n Wasn’t it taught in a baraita: The frontplate is made like a kind of smooth plate of gold, and its width is two fingerbreadths, and it encircles the forehead from ear to ear. And on it is written in two lines: Yod heh, i.e., the Tetragrammaton, above, and kodesh lamed, i.e., sacred to, be-low. Thus, the words: Sacred to God, were written on the frontplate. In deference to the name of God, it would be written on the top line, and the words: Sacred to, on the line below.

And Rabbi Eliezer, son of Rabbi Yosei, said: I saw itn in the Caesar’s treasury in the city of Romeb and Sacred to God was written on one line. In any case, since the frontplate is a gold plate, how can it serve as a source for ritual impurity in fabrics?

ִים, ּתַ ׁשְ ּבִ ָוֵאּלּו ֵאּלּו הּוָנא: ַאב ֵליּה ָאַמא ָבִליםד יֵניֶהן, ְוַנֲעׂשּו ּכְ ֶלת ּבֵ ְלׁשֶ יִלין ׁשַ ּוַמּטִ

ָיא ֵליּה ָמָנא?! ּוְ ּבֹו ְמׁשַ ֶלת ׁשֶ ְלׁשֶ ְוׁשַ

ָאַמא ּדְ ַנֲחָמִני, א ּבַ מּוֵאל ׁשְ י ַאּבִ ּכְ יָמא ּתֵ ְוִכי ִיין י יֹוָחָנן: ִמּנַ א ַנֲחָמִני ָאַמא ַאּבִ מּוֵאל ּבַ י ׁשְ ַאּבִהּוא ָטֵמא – כֹות ׁשֶ ְכִלי ַמּתָ ִמיַע ֹול ּבִ ְלַמׁשְא ָיבֹא ָבֵאׁש״ ֲאִ׳יּלּו ָבא ֲאׁשֶ ל ּדָ ֱאַמא: “ּכָ ּנֶ ׁשֶ

ָמעד ַמׁשְ יּבּוא ּבְ ּדִ

עּו ָלּה ְלָ ָלא ְוָ ָעֵביד ָלָמא ָהָתם – ָ א ּבָ ׁשְ ּבִה ָ ָעֵביד? הד ָהָכא ַמאי ַמֲעׂשֶ ַמֲעׂשֶ

ה ַאּבָ ָאַמא ּדְ ה, ַמֲעׂשֶ ָעֵביד ָ א ַנִמי ָהָכא ָחה ּ׳ָ ִמׁשְ יֹוָחָנן: י ַאּבִ ָאַמא ָחָנה א ּבַ א ּבִַסיעֹוֵתיֶהן ּ׳ְ ָהיּו ׁשֶ ַלִים יאּוׁשָ ּבִ ָהְיָתה ַאַחת ָלֶהן ָעׂשּו אֹותד נֹוׁשְ תּולֹוֵתיֶהן ּבְ ְוָהיּו ּסֹות, ּגַּלֹא ׁשֶ יֵניֵהן, ּבֵ ֶלת ְלׁשֶ ׁשַ ילּו ְוִהּטִ ָבִלים, ּכְתּולֹוֵתיֶהן ּסֹות ְולֹא ָהיּו ּבְ ִסיעֹוֵתיֶהן ּגַ ִיְהיּו ּ׳ְי ִיְאְמָיה, ָאַמא ְלהּו הּו ַאּבִ אֹותד ִאיְתַעא ּבְ נֹוׁשְ

י יֹוָחָנןד א, ְוֵכן ָאַמא ַאּבִ ִייׁשַ

ִיין ְלָאִאיג י יֹוָחָנן: ִמּנַ יִמי ָאַמא ַאּבִ י ֲאָתא ַאב ּדִ ּכִיץד הּוא ָטֵמא – ִמּצִ הּוא ׁשֶ ל ׁשֶ ּכָ

ֵיי: ְוִציץ ָאִאיג הּוא?! ְוָהַתְנָיא: ָאַמא ֵליּה ַאּבַעֹות, י ֶאְצּבָ ּתֵ ל ָזָהב, ְואֹוַחב ׁשְ ִמין ַטס ׁשֶ ִציץ ּכְי ּתֵ ׁשְ ּבִ ָעָליו ְוָכתּוב ְלאֹוֶזן, ֵמאֹוֶזן ב ּומּוּ ָיִטין: “יו״ד ה״א״ ְלַמְעָלה ְו״ ֹוֶדׁש למ״ד״ ׁשִ

הד ְלַמּטָ

ְאִאיִתיו ֲאִני יֹוֵסי: י ַאּבִ ּבְ ֱאִליֶעֶזא י ַאּבִ ְוָאַמא יָטה ׁשִ ּבְ ַלהפ״ “ ֶֹדׁש ְוָכתּוב אֹוִמי ִעיא ּבְ

ַאַחת!

So that their strides would not be so large – ִסיעֹוֵתיֶהן ּ׳ְ ִיְהיּו ּלֹא ׁשֶּסֹות Some commentaries explain that the girls in that family would :ּגַoften run, fall, and get injured. Therefore, they made ankle chains that would make noise when they ran, reminding them to slow their gait (Me’iri).

And is the frontplate a woven fabric, etc. – ְוִציץ ָאִאיג הּוא וכופ: Some explain that since the frontplate was a gold band attached with a thread to a woven fabric, the fabric was considered part of the front-plate. Therefore, it was possible to derive the legal status of the fabric

from that of the frontplate and certainly to derive the status of an article made of fabric and metal. The Gemara rejects these possibili-ties since it was ascertained from the language of the tanna’im that the frontplate was primarily the metal part alone (Penei Yehoshua).

I saw it – ֲאִני ְאִאיִתיו: The Rambam explained that the Sages’ ruling that an inscription not written on the frontplate on two lines is valid, implies that it was inscribed that way at times. The frontplate seen by Rabbi Eliezer, son of Rabbi Yosei, was apparently inscribed on one line, even though they were not typically inscribed that way.

notes

Frontplate – ִציץ: The frontplate was a thin band of gold worn by the High Priest on his forehead. It extended from ear to ear. The words: Sacred to God, were inscribed on it, with “sacred to,” in-scribed below “God.” If the entire phrase were written on one line, it is nevertheless valid (Ram-bam Sefer Avoda, Hilkhot Kelei HaMikdash 9:1).

halakha

Frontplate – ִציץ: The frontplate was attached to the forehead of the high priest by a sky blue ribbon. The commentaries disagree whether one or more ribbons were used.

Depiction of the frontplate (see Tosafot)

I saw it in the city of Rome – ִעיא ּבְ ְאִאיִתיו ֲאִני Along with Rabbi Shimon bar Yoĥai, Rabbi :אֹוִמיEliezer, son of Rabbi Yosei, was a member of a Jewish delegation that traveled to Rome to petition for the repeal of decrees issued by the Romans against Israel. These Sages cured the emperor’s daughter of her insanity and were able to gain the emperor’s favor and the decrees were repealed. They were even granted permission to visit the emperor’s treasury and see his vari-ous treasures. There are other talmudic sources where Rabbi Eliezer, son of Rabbi Yosei, relates what he saw in the city of Rome.

background

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Perek VI . 64a 309 . ׳א ופ דב סדד

When Rav Dimi ascended to Neharde’a, he sent to the yeshiva students: The statements I said to you with regard to woven fabrics of any size becoming ritually impure regardless of their size, they are my mistake. However, this is what they said in the name of Rabbi Yoĥanan: From where is it derived that an ornament of any sizen can become ritually impure? It is derived from the frontplate. And from where is it derived that a woven fabric of any size can become ritually impure?h It is derived from the verse: “Or a garment or leather or sack; any vessel with which any work is done must be put into water and it shall be unclean until evening, then it shall be clean” (Leviticus 11:32). From the extraneous phrase, “or a garment,” it is derived that any garment, regardless how small, falls into this category.

Similarly, the Sages taught in a baraita: A woven fabric of any size can become ritually impure, and an ornament of any size can be-come ritually impure. An object that is half woven fabric and half ornament of any size can become ritually impure. And a sack is added to the category of garment; it too is ritually impure due to woven fabric.

Rava said in explanation of the baraita: A woven fabric of any size is ritually impure as derived from the phrase “or a garment.” An orna-ment of any size is ritually impure, as derived from the halakhot of the frontplate. A woven fabric and an ornament of any sizen is ritu-ally impure, as derived from that which is stated: “And Moses and Elazar the priest took the gold from them, all vessels with which la-bor is done” (Numbers 31:51). Any object that can be utilized for any action falls into the category of: All vessels with which labor is done.

One of the Sages said to Rava: That verse is written with regard to Midian.n There it is referring specifically to ritual impurity imparted by a corpse, and how is it possible to derive from that halakhot of ritual impurity in general?

Rava said to him: He derived by means of a verbal analogy

from the word vessel written there, with regard to the halakhot of ritual impurity imparted by a corpse, and the word vessel written with regard to the halakhot of other impurities.

It was taught in the baraita that a sack is added to the category of “garment”; it too is ritually impure due to woven fabric. The Ge-mara asks: Is that to say that a garment is not a woven fabric? Rath-er, the statement should be emended and say as follows: A sack made from goat hair is added to the category of garment; even though it is not woven it can nevertheless become ritually impure. The Ge-mara asks: For what is a garment made of unwoven goat hair suitable? Rabbi Yoĥanan said: Since a poor person occasionally braids three goat hairs and hangs it on his daughter’s neck as an ornament.h

The Sages taught a detailed halakhic exposition of that verse in a dif-ferent baraita. From the fact that the verse mentioned sack, I have only derived that a whole sack can become ritually impure. From where is it derived to include even reins [kilkeli]l and a saddle band fastened under the horse’s belly in the category of those objects that can become ritually impure? The verse states: “Or sack”; “or” teach-es that the verse is referring to items similar to a sack as well. I might have thought, on that basis, that I should include even the ropes and measuring cords. The verse states: “Sack,” just as a sack is spun and woven, so too, everything that is spun and woven can become ritu-ally impure. Ropes and measuring cords are not made from spun threads, and they are certainly not woven.

ַלח ׁשְ ָעא, ִלְנַהְאּדְ יִמי ּדִ ַאב ְסֵלי י ּכִ ָטעּות ָלֶכם י ָאַמְאּתִ ׁשֶ ָבִאים ּדְ ְלהּו: ּום ִמּשׁ ָאְמאּו ְך ּכָ ַאם ּבְ ָיִדי, ּבְ ֵהם הּוא ל ׁשֶ יט ּכָ ִיין ְלַתְכׁשִ ִמּנַ י יֹוָחָנן: ַאּבְִלָאִאיג ִיין ּוִמּנַ יץד ִמּצִ – ָטֵמא הּוא ׁשֶהּוא ָטֵמא – ֵמפאֹו ֶבֶגדפד הּוא ׁשֶ ל ׁשֶ ּכָ

ָטֵמא, הּוא ׁשֶ ל ּכָ ָאִאיג ַנן: ַאּבָ נּו ּתָָאִאיג ָטֵמא, הּוא ׁשֶ ל ּכָ יט ְוַתְכׁשִמּוָסב ָטֵמא, – הּוא ׁשֶ ל ּכָ יט ְוַתְכׁשִּום ָאִאיגד ֵמא ִמּשׁ ּטָ ֶגד ׁשֶ ׂשַ ַעל ַהּבֶ

– ָטֵמא הּוא ׁשֶ ל ּכָ ָאִאיג ָאָבא: ָאַמא הּוא ָטֵמא – ל ׁשֶ יט ּכָ ְכׁשִ ֵמפאֹו ֶבֶגדפ, ּתַהּוא ָטֵמא ל ׁשֶ יט ּכָ יץ, ָאִאיג ְוַתְכׁשִ ִמּצִ

הפד ִלי ַמֲעׂשֶ ִמפּכֹל ּכְ

ַנן ְלָאָבא: ַההּוא ָאַמא ֵליּה ַההּוא ֵמַאּבִָתיב! ִמְדָין ּכְ ּבְ

ַמא ָאַמא ֵליּה: ּגָ

NOTESSo that their strides would not be so large – ּסֹות ִסיעֹוֵתיֶהן ּגַ ּלֹא ִיְהיּו ּ׳ְ :ׁשֶSome commentaries explain that the girls in that family would often run, fall, and get injured. Therefore, they made ankle chains that would make noise when they ran, reminding them to slow their gait (Me’iri).

And is the frontplate a woven fabric, etc. – ְוִציץ ָאִאיג הּוא וכופ: Some explain that since the frontplate was a gold band attached with a thread to a woven fabric, the fabric was considered part of the front-plate. Therefore, there was room to derive the legal status of the fabric from that of the frontplate and certainly to derive the status of an article made of fabric and metal. The Gemara rejects these possibilities after it was ascertained from the language of the tanna’im that the frontplate was primarily the metal part alone (Penei Yehoshua).

I saw it – ֲאִני ְאִאיִתיו: The Rambam explained that from the fact that the Rabbis ruled that an inscription on the frontplate not written on two lines is valid, apparently, it was inscribed that way at times. The front-plate seen by Rabbi Eliezer, son of Rabbi Yossi, was apparently inscribed on one line, even though they were not typically inscribed in that way.

An ornament of any size – הּוא ל ׁשֶ יט ּכָ ְכׁשִ The question was raised :ּתַin Tosafot: Why not derive the halakha of the ritual impurity of an orna-ment of any size from a ring, mentioned among the vessels of Midian? Apparently, the Gemara seeks to ascertain the status of an object that is not only small, but is also only nominally an ornament and it is un-clear whether or not it is used for decorative purposes. Therefore, the Sages derived the halakha with regard to an item of that sort from the frontplate, which is only nominally an ornament, and not from a ring, which is a full-fledged ornament (Rashba).

A woven fabric and an ornament of any size – הּוא ל ׁשֶ יט ּכָ :ָאִאיג ְוַתְכׁשִThis term refers to a woven fabric that the weaver did not seek to com-plete. Nevertheless, it is considered a complete, albeit smaller, garment and it can become ritually impure. However, a swath of fabric that was ripped from a garment must meet a minimum size requirement in order to become ritually impure (Rashba).

That verse is written with regard to Midian – ִתיב ִמְדָין ּכְ -To :ַההּוא ּבְsafot and several other commentaries hold that the list of vessels from Midian did not relate to ritual impurity. Rather, it is simply a list of gifts from the heads of the army to the Tabernacle. However, since the Torah required all of the vessels to be sprinkled with purifying water, it is clear that these vessels can become ritually impure with ritual impurity imparted by a corpse. These vessels are certainly among the vessels that require sprinkling (Sefer HaYashar, Rashba).

HALAKHAA garter is pure – יִאית ְטהֹוָאה A garter cannot become ritually impure :ּבִbecause it is not shaped like a vessel. It is nothing more than the ring of a vessel (Rambam Sefer Tahara, Hilkhot Kelim 9:4).

Frontplate – ִציץ: The frontplate was a thin band of gold worn by the High Priest on his forehead. It extended from ear to ear. The words: Sacred to God, were inscribed on it, with the words: Sacred to, inscribed below the word: God. If the entire phrase was written on one line, it is valid (Rambam Sefer Avoda, Hilkhot Kelei HaMikdash VeHaOvdim Bo 9:1).

A woven fabric of any size can become ritually impure – ל ָאִאיג ּכָהּוא ָטֵמא הּוא ׁשֶ Any woven fabric made of wool or linen or any other :ׁשֶmaterial that grows on land is considered a garment and can become ritually impure, as per the baraita (Rambam Sefer Tahara, Hilkhot Kelim 1:11).

LANGUAGELamas – ס Many scholars attempted to determine the Greek origin :ַלּמָof this word. Apparently, it is not a precise translation of the word dog, rather one of the nicknames or reproofs for a dog, from the Greek, limso, or limus, meaning glutton.

BACKGROUNDCaution around dogs – ֶלב :ְזִהיאּות ִמּכֶ

Roman mosaic of a barking dog

Frontplate – ִציץ: The frontplate was attached to the forehead of the high priest by a sky blue ribbon. The commentaries disagree whether one or more ribbons were used.

Depiction of the frontplate (see Tosafot)

I saw it in the city of Rome – ִעיא אֹוִמי Along with Rabbi :ֲאִני ְאִאיִתיו ּבְShimon bar Yoĥai, Rabbi Eliezer, son of Rabbi Yosei, was a member of a Jewish delegation that traveled to Rome to repeal decrees issued by the Romans against Israel. These Sages cured the emperor’s daughter of her insanity and were able to gain the emperor’s favor and repeal the decrees. They were even granted permission to visit Caesar’s treasury and see various treasures. There are other talmudic sources where Rab-bi Eliezer, son of Rabbi Yosei, relates what he saw in the city of Rome.

סדד

Perek VIDaf 64 Amud a

ִליפ ֵמָהָתםד ִליפ ‘ּכְ ‘ּכְ

ּום ֵמא ִמּשׁ ּטָ ׁשֶ ֶגד ַהּבֶ “מּוָסב ׂשַ ַעל ֶגד ָלאו ָאִאיג הּוא?! ָהִכי ָאִאיג״, ַאּטּו ּבֶֶגד, ַאב ַעל ַהּבֶ ׂשַ ַעל ָ ָאַמא: מּוָסב ֲחִזי? ְלַמאי ָטֵמאד – ָאִאיג ֵאינֹו ׁשֶ י ּ׳ִלֹׁש ן ָעִני ֹוֵלַע ׁשָ ּכֵ י יֹוָחָנן: ׁשֶ ָאַמא ַאּבִ

ּתֹוד אא ּבִ ַצּוַ ִניִמין ְותֹוֶלה ּבְ

ׂשַ , א ֶאּלָ ִלי ֵאין “ׂשָ ״ ַנן: ַאּבָ נּו ּתְָוֶאת יְלְ ִלי ַהּ ִ ֶאת ְלַאּבֹות ִיין ִמּנַׂשָ פד ‘אֹו לֹוַמא ְלמּוד ּתַ – ַהֶחֶב ה ֶאת ַהֲחָבִלים ְוֶאת ֲאִני ְמַאּבֶ ָיכֹול ׁשְֶלמּוד לֹוַמא ‘ׂשָ פ; ַמה יחֹות – ּתַ ׁשִ ַהּמְל ָטוּוי ְוָאִאיגד ּשַׂ ָטוּוי ְוָאִאיג – ַאב ּכָ

Ornament of any size – הּוא ל ׁשֶ ּכָ יט ְכׁשִ The question :ּתַwas raised in Tosafot: Why not derive the halakha of the ritual impurity of an ornament of any size from a ring, mentioned among the vessels of Midian? Apparently, the Gemara seeks to ascertain the status of an object that is not only small, but is both nominally an ornament in its size and its use for decorative purposes. Therefore, the Sages derived the halakha pertaining to an item of that sort from the frontplate, which is only nominally an ornament, and not from a ring, which is a full-fledged ornament (Rashba).

Woven fabric and an ornament of any size – יט ָאִאיג ְוַתְכׁשִהּוא ל ׁשֶ This term refers to a fabric that the weaver did :ּכָnot seek to complete. Nevertheless, it is considered a complete, albeit smaller, garment and it can become ritually impure. However, fabric that was ripped from a garment must meet a minimum size requirement in order to become ritually impure (Rashba).

That verse is written with regard to Midian – ִמְדָין ַההּוא ּבְִתיב Tosafot and several other commentaries hold that :ּכְthe list of vessels from Midian did not relate to ritual impu-rity. Rather, it is simply a list of gifts from the heads of the army to the Tabernacle. However, since the Torah required all of the vessels to be sprinkled with purifying water, it is clear that these vessels can become ritually impure with ritual impurity imparted by a corpse. These vessels are certainly among the vessels that require sprinkling (Sefer HaYashar; Rashba).

notes

That woven fabric of any size can become ritually im-pure – הּוא ָטֵמא הּוא ׁשֶ ל ׁשֶ Any woven fabric made :ָאִאיג ּכָof wool, linen, or any other material that grows on land is considered a garment and can become ritually impure, as per the baraita (Rambam Sefer Tahara, Hilkhot Kelim 1:11).

halakha

Braided goat hairs – ים ְ לּוִעים Strands of hair that are :חּוּטִwoven into a garment or made into a chain can become ritually impure whether goats’ hair, camels’ hair, horses’ hair, or hair from the tail of a cow. However, ropes and cords made from these materials cannot become ritually impure, as per the baraita (Rambam Sefer Tahara, Hilkhot Kelim 1:12).

halakha

Reins [kilkeli] – יְלְ ִלי ִ: From the Greek word κιλίκιον, kilikion, which is a coarse fabric made from goat hair com-mon in the region of Cilicia.

language

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307–309

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