Monday, January 30, 2006

Rif Pesachim 5b {Pesachim 13a continues; 21a; 25a}



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5b

{Pesachim 13a continues}
to eat until the fourth {hour}. These are the words of Rabbi Eleazar Ish Bartota who cited Rabbi Yehoshua, and so is the halacha.

END PEREK ONE - Or leArba'a 'asar
BEGIN PEREK TWO

{Pesachim 21a}
Mishna:
The whole time that one is permitted to eat {chametz}, he may feed to domesticated animals, wild animals, and birds, sell it to a gentile, and is permitted to benefit from it. Once its time passes, he is prohibited from benefit from it, and he may not stoke his oven or pot range with it.
Rabbi Yehuda says: They only way of destroying chametz is via burning.
And the Sages say: He may crumble it and throw it to the wind, or cast it into the sea.

Gemara:
{The Tanna Kamma in} Our Mishna is not like Rabbi Yehuda, for if like Rabbi Yehuda, there is the fifth {hour} which he may not eat, but he may feed.
And Rav already ruled that the halacha is like Rabbi Yehuda.

"and is permitted to benefit from it":
This is obvious! No, it is necessary, for the case in which he singed it before its time {of prohibition}, and as Rava. For Rava said: If he singed it before its time, he is permitted to benefit from it even after its time.

("Once its time passes, he is prohibited from benefit from it":
{This is obvious!} No, it is necessary for the hours {in which is forbidden only} Rabbinically. For Rav Gidel cited Rav Chiyya bar Yosef who cited Rav {this parallels our gemara, but earlier, on daf 3 in dapei haRif he omitted Rav Chiyya bar Yosef}: One who betrothes a woman with chametz from 6 hours and on, even with wheat of Cordyene , we have no fear of his betrothal {to consider the woman married}
)

Chizkiya said: From where do we know that chametz on Pesach is forbidden in benefit? For it is stated {Shemot 13:3}:

ג וַיֹּאמֶר מֹשֶׁה אֶל-הָעָם, זָכוֹר אֶת-הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם מִבֵּית עֲבָדִים, כִּי בְּחֹזֶק יָד, הוֹצִיא יְהוָה אֶתְכֶם מִזֶּה; וְלֹא יֵאָכֵל, חָמֵץ. 3 And Moses said unto the people: 'Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place; there shall no leavened bread be eaten.
The chametz does not have in it permission to be eaten.
{In the Rif, nikkud is written in on the word יֵאָכֵל. The point is that this is the passive, rather than the active. It is thus the chametz which may not be eaten as opposed to the man who may not eat. Thus, the chametz may not be "consumed" or benefited from in any way. Perhaps this is the classic cheftza vs. gavra distinction. This certainly seems to be the case based on the grammatical derivation as the passive. But one might otherwise formulate this as "you have not in it any time of eating (/hanaah)."}

{Pesachim 25a}
Rav Yaakov cited Rabbi Yochanan: With anything one may be healed in case of danger, except for the wood of an Ashera tree. For they learnt {in a brayta}: Rabbi Eliezer said:

Friday, January 27, 2006

Rif Yomi Weekly Edition {Pesachim First Perek: 2a - 13a}

The first perek was quite compact, and I discovered that rather than fitting just 7 daf on two pages, I could fit the entire perek.

The final result can be downloaded here.

Thursday, January 26, 2006

Rif Pesachim 5a {Pesachim 10b continues ... 13a}



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5a

{Pesachim 10b continues}
he does not need to go back and search again, for we learnt {in the Mishna}, "They need not fear that a mole dragged from the house to house, etc."

And where he searched and afterwards spied a mouse entering the house with a loaf in his mouth, even though he {=the person} subsequently entered the house and found crumbs, we do not say that the mouse ate that loaf and these are its crumbs, but rather we say that these crumbs are from elsewhere and he needs to search for this loaf of the mouse.

For Rava said: A child enters with a loaf in his hand, and he {the adult} enters after him and sees crumbs, he does not need to search, for it is a child's way to make crumbs. A mouse enters with a loaf in its mouth and he enters after it and sees crumbs, he needs to search for it is not a mouse's way to make crumbs.

{Pesachim 11b}
Mishna:
Rabbi Meir says: They may eat the entire five, and must burn it at the beginning of six.
Rabbi Yehuda says: Thay may eat the entire four and they must suspend the entire five, and burn at the beginning of six.

{Pesachim 12b}
Gemara:
What is the reason {according to Rabbi Yehuda} they may not eat the entire five? As a decree for a cloudy day, for since there is no sun visible, he may come to err and confuse the fifth with the seventh {hour}.
If so, even the fourth, he should not eat?!
Rav Papa said: The fourth is everyone's mealtime, and he will not come to err.
Rav Nachman cited Rav: The halacha is like Rabbi Yehuda.

{Pesachim 13a}
The Sages learnt {in a brayta}: The 14th {of Nissan} which fell out on Shabbat, they destroy all {chametz} before Shabbat, and burn teruma {which is chametz} which has suspect, impure, and pure status, and they leave over food for two meals from the pure in order

Tuesday, January 24, 2006

Rif Pesachim 4b {Pesachim 8a continues ... 10b}



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4b

{Pesachim 8a continues}
and it states {Mishlei 20:27}:

כז נֵר ה, נִשְׁמַת אָדָם; חֹפֵשׂ, כָּל-חַדְרֵי-בָטֶן. 27 The spirit of man is the lamp of the LORD, searching all the inward parts.
And an exedra {which only has three walls} which has a lot of light, they may search it even by the light of the sun.

"Any place where they do not bring in chametz does not require searching...":
This that Bet Hillel say, the two outer upper rows, Rav and Shmuel argue in its explanation. And the halacha is like Shmuel who said it was the top row and the row one in from it, such that both of them are top rows.)

The Sages learnt {in a brayta}: The topmost and netheermost holes of a house, the roof of the verandah {= a balcony with a sloping roof}, {our gemara: and the roof of a turret,} a cow's stable, chicken-coops, a shed for straw, and store-houses of wine and oil do not require searching.

But they learnt {in a brayta}: Store-houses of wine require searching?!

There {where they require searching} is where he draws from them {for his immediate supplies}.

(And a loaf in the rafters, nullification is insufficient, but rather he requires a ladder to bring it down, lest it fall {during Pesach} and he come to eat it.)

Rav Chisda said: A fish pantry does not require searching.
But they learnt {in a brayta} that it requires searching!

This is no question. Here is {a pantry} for large {fish, such that more need not be brought to the table to a meal}, and here is for small.

Rabba bar Rav Huna said: Salt sheds and wax sheds require searching.
Rav Papa said: Storehouses for fuel and storehouses for dates require searching.

They learnt {in a brayta}: A hole {in the wall} between a man and his fellow, this one searches as far as his hand can reach, and this one searches as far as his hand can reach, and the remainder, he nullifes in his heart.

{Pesachim 8b}
They learnt {in a brayta}: A hole {in the wall} between a Jew and a gentile, this one {=the Jew} searches as far as his hand can reach and the remainder he nullifies in his heart. Plimo says: He does not search at all because of the danger, lest the gentile say, "he is doing witchcraft against me."

Rava said: A courtyard does not require searching because ravens are found there.

{Pesachim 9a}
Mishna:
They need not fear that a mole dragged from the house to house and from place to place, for if so from courtyard to courtyard and from town to town - there is no end to the matter.
{Pesachim 10b}
Rabbi Yehuda says: they search on the evening of the fourteenth, on the fourteenth in the morning or at the time of the removal.
The Sages say: If he did not search on the evening of the fourteenth, he searches on the fourteenth. If he did not search on the fourteenth, he searches on the Moed. If he did not search during the Moed, he searches after the Moed. And what he leaves, he puts in a guarded place so that he will not have to search for it.

{Rif:} To explain on the Moed and after the Moed -- during Pesach and after Pesach.

Gemara:
"And what he leaves, he puts in a guarded place...":
For example, he put down ten and found nine. But if he does not know how many he put down, even though he did not conceal it {in a guarded place}

Monday, January 23, 2006

Rif Pesachim 4a {Pesachim 7b continues ... 8a}



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4a

{Pesachim 7b continues}
at the start and then search.
For Rav Yehuda cited Shmuel: All the commandments, one blesses upon them before performing them.
Rav Chisda said {clarifying the statement of the school of Rav}: With the sole exception of immersion.
What is the reason? For {before immersion} he is not yet fit.

A brayta also says so: He immerses, and when he ascends from his immersion, he says: Baruch ata Hashem Elokeinu melech haOlam asher kiddeshanu beMitzvotav veTzivanu al haTevila.

And the Sages explain this as referring solely to the immersion of a convert, but the other immersions, they bless and afterwards immerse.

For we have established: A Niddah may separate challah and she is required to bless lihafrish challah {and thus a Niddah may bless in that state}.

And we learn {tnan} also: a zav who experiences a nocturnal emission and a Niddah who expels sperm {resulting from previous intercourse} require immersion.

The reason {they require immersion} is because he experienced a nocturnal emission and she expelled sperm. This implies that if he did not experience a nocturnal emission {but was just a zav} and she did not expel sperm {but was just a Niddah}, they may read {Shema} and pray and do not require immersion {before doing so}.

They search for chametz by the light of a candle ... because the light of a candle is good for searching.

The Sages learnt {in a brayta}: They do not search by the light of the sun, nor by the light of the moon, nor by the light of a torch, but only by the light of the candle, for the light of the candle is good for searching.

{Pesachim 8a}
And although there is no proof to the matter, there is a hint to the matter. For it is states {Shemot 12:19}

יט שִׁבְעַת יָמִים--שְׂאֹר, לֹא יִמָּצֵא בְּבָתֵּיכֶם: כִּי כָּל-אֹכֵל מַחְמֶצֶת, וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעֲדַת יִשְׂרָאֵל--בַּגֵּר, וּבְאֶזְרַח הָאָרֶץ. 19 Seven days shall there be no leaven found in your houses; for whosoever eateth that which is leavened, that soul shall be cut off from the congregation of Israel, whether he be a sojourner, or one that is born in the land.
and it states {by the steward searching for the goblet hidden in Binyamin's sack, in in Bereishit 44:12:
יב וַיְחַפֵּשׂ--בַּגָּדוֹל הֵחֵל, וּבַקָּטֹן כִּלָּה; וַיִּמָּצֵא, הַגָּבִיעַ, בְּאַמְתַּחַת, בִּנְיָמִן. 12 And he searched, beginning at the eldest, and leaving off at the youngest; and the goblet was found in Benjamin's sack.
and is states {in Tzefania 1:12}:
יב וְהָיָה בָּעֵת הַהִיא, אֲחַפֵּשׂ אֶת-יְרוּשָׁלִַם בַּנֵּרוֹת; וּפָקַדְתִּי עַל-הָאֲנָשִׁים, הַקֹּפְאִים עַל-שִׁמְרֵיהֶם, הָאֹמְרִים בִּלְבָבָם, לֹא-יֵיטִיב יְהוָה וְלֹא יָרֵעַ. 12 And it shall come to pass at that time, that I will search Jerusalem with lamps; and I will punish the men that are settled on their lees, that say in their heart: 'The LORD will not do good, neither will He do evil.'

Rif Pesachim 3b {Pesachim 7a continues ... 7b}



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3b

{Pesachim 7a continues}
Since it is not a time of prohibition and not a time of destroying, perhaps he will neglect and not nullify it.

And this that they learnt {in a brayta}: If he was sitting in the study hall and recalled that he has chametz in his house, he should nullify it in his heart, whether on Shabbat or Yom Tov. All is well as regards Shabbat, we can find such a case, such as when Shabbat falls on the 14th. But Yom Tov is a question, for it is after prohibition {has commenced}. And we establish it there as a student sitting before his teacher and he recalls that he has dough which is rolled {but not baked} in his house and fears lest it become chametz, he should preempt it and nullify it before it becomes chametz. But after it becomes chametz, he cannot nullify it.

Rav Yehuda said: One who searches {for chametz} needs to bless.
What should he bless?
Rav Papi cited Rava: al biur chametz {"on removal of chametz"}
Rav Papa cited Rava: levaer chametz {"to remove chametz"}

And the halacha is al biur chametz.

{Pesachim 7b}
And a man must bless

Sunday, January 22, 2006

Rif Pesachim 3a {Pesachim 6a continues ... 7a}



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3a

{Pesachim 6a continues}
before Pesach 30 days.
What is the reason? {Pesachim 6b} For Moshe stood on Pesach Rishon {=Pesach} and gave instructions regarding Pesach Sheni {for those who were impure, and Pesach Sheni was 30 days later}.

Rav Yehuda said {our gemara: Rav Yehuda cited Rav}: One who searches {for chametz} needs to nullify it.
How should he nullify? He says as follows: (All chamira {=leaven} which is in my domain which I have not seen and have not destroyed should be nullified and reckoned like dust.)

{Bach brings a different version: All chamira {=leaven} which is in my domain which I do not know about should be nullifed and reckoned like the dust of the earth.)

What is the reason {for this nullification}? Rava said: As a decree lest he find a tasty loaf and set his mind upon it {to keep it until after Pesach}.
And let him nullify it when he finds it! He may find it after it is already prohibited and will not be able to nullify it, because it is not in his domain. For Rabbi Eleazar cited Rabbi Yishmael: Two things are not in a man's domain and Scripture makes them as if they are in his domain: a pit {bor} in the public domain and chametz from 6 hours and on.
And let him nullify it in the 6th {hour}?!
{Pesachim 7a}
Since there is a Rabbinic prohibition upon it, he cannot nullify it, for it is not in his domain. For Rav Gidel cited Rav {our gemara: Rav Gidel cited R' Chiyya bar Yosef who cited Rav}: One who betrothes a woman with chametz from 6 hours and on, even with wheat of Cordyene, which is hard and dry {and thus does not easily become chametz, yet water fell on it after harvesting and so it is reckoned as chametz}, we have no fear of his betrothal {to consider the woman married}, for their {the chametz} benefit is prohibited.

And let him nullify it in the fourth or fifth hour?

Rif Pesachim 2b {Pesachim 5b continues ... 6a}



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2b

{Pesachim 5b continues}
and of the Temple, so too in the houses it is so.

Master said: I would think you could hide and accept deposits from the gentiles. Therefore it teaches {Shemot 12:19} לֹא יִמָּצֵא. {This implies that that of gentiles is forbidden.} But you said in the beginning, "of yours you may not see, but you may see that of others and of the Temple." {This implies that that of gentiles is permitted!} This is no contradiction. This is where he accepted responsibility upon himself, and here is where he did not accept responsibility upon himself. For if he accepted upon himself, it is forbidden, for it is like his own.

Just as Rava said to the residents of Mechoza: Remove the leaven belonging to the troops from your home, since if it is stolen of lost, it stands in your possession, and you will need to pay, it is considered as if it is yours.
And if he did not accept upon himself responsibility, it is permitted.

{Pesachim 6a}
Rava said: Cattle which will go to arnona {tax} is exempt from bechor (even though he may remove it from being paid as tax via its monetary equivalent). Dough which is liable as arnona {tax} is obligated in challah, even though he may not put off the tax with {equivalent} money. What is the reason? An animal has a voice {=it will be well-known} that it belongs to a gentile. Dough does not have a voice that it belongs to a gentile.

(Rav Yehuda cited Rav: If one finds chametz on Yom Tov, he overturns a vessel upon it.
And Rav Yehuda cited Rav: For the chametz of a gentile, he makes it a partition of 10 handbreadths.)

And Rav Yehuda cited Rav: He who goes out to sea, and one who sets out in a caravan, before 30 days {to Pesach}, is not bound to remove it {the chametz}. Within 30 days he must remove it.

Rava said: This that you said, "before 30 days he is not bound to remove it," this is only if it is not in his mind to return {during Pesach}. But if it is in his mind to return, even before 30 days he must remove it.

And Rava is consistent, for Rava said: One who makes his house into a storage house before 30 days, he need not remove it, while within 30 days, he must remove it. And they only said this where it is not in his mind to clear it {the storehouse}, but if it is in his mind to clear it, even before 30 days he also is bound remove it.

Why this business of 30 days? As they learn {in the brayta}: They ask questions regarding the laws of Pesach

Friday, January 20, 2006

Rif Pesachim 2a {Pesachim 4b continues ... 5b}



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2a

{Pesachim 4b continues}
whether personally or with his money.

They learnt {in a Mishna} there:

Rabbi Meir says: They may eat the entire fifth {hour} and they burn at the beginning of the sixth.
Rabbi Yehuda says: They may eat the entire fourth and suspend {from eating} the entire fifth hour, and the burn at the beginning of the sixth.
Everyone, however, maintains that chametz from six hours and on is forbidden. From where do we know this?

Abaye said: Two verses are written.
It is written {Shemot 12:19}:

יט שִׁבְעַת יָמִים--שְׂאֹר, לֹא יִמָּצֵא בְּבָתֵּיכֶם: כִּי כָּל-אֹכֵל מַחְמֶצֶת, וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעֲדַת יִשְׂרָאֵל--בַּגֵּר, וּבְאֶזְרַח הָאָרֶץ. 19 Seven days shall there be no leaven found in your houses; for whosoever eateth that which is leavened, that soul shall be cut off from the congregation of Israel, whether he be a sojourner, or one that is born in the land.
and it is written {Shemot 12:15}:
טו שִׁבְעַת יָמִים, מַצּוֹת תֹּאכֵלוּ--אַךְ בַּיּוֹם הָרִאשׁוֹן, תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם: כִּי כָּל-אֹכֵל חָמֵץ, וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל--מִיּוֹם הָרִאשֹׁן, עַד-יוֹם הַשְּׁבִעִי. 15 Seven days shall ye eat unleavened bread; howbeit the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.
How so {this first day}? {Whereas the seven days start on the 15th,} it is to include the 14th for destruction {of chametz - thus it must be destroyed from the 6th hour and on}.

But say that it is to include the night of the 14th {which is the earliest point in the 14th} for destruction?! It is written {in verse 15} בַּיּוֹם {which literally means "in the day", taken as "in the daytime}.

{Pesachim 5a}
But say from the morning {and not from the 6th hour}?! The word אַךְ {in verse 15} divides. That it was really in the 7th hour, {the first 6 hours, or half of the daytime, permitted,} and the Sages made an additional distance so that he does not touch {the time of} a Biblical prohibition.

{Pesachim 5b}
The Sages learnt {in a brayta}:
{Shemot 12:19}:
יט שִׁבְעַת יָמִים--שְׂאֹר, לֹא יִמָּצֵא בְּבָתֵּיכֶם: כִּי כָּל-אֹכֵל מַחְמֶצֶת, וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעֲדַת יִשְׂרָאֵל--בַּגֵּר, וּבְאֶזְרַח הָאָרֶץ. 19 Seven days shall there be no leaven found in your houses; for whosoever eateth that which is leavened, that soul shall be cut off from the congregation of Israel, whether he be a sojourner, or one that is born in the land.
What is it coming to teach? Has it not already said {in the next perek, in Shemot 13:7}

ז מַצּוֹת, יֵאָכֵל, אֵת, שִׁבְעַת הַיָּמִים; וְלֹא-יֵרָאֶה לְךָ חָמֵץ, וְלֹא-יֵרָאֶה לְךָ שְׂאֹר--בְּכָל-גְּבֻלֶךָ. 7 Unleavened bread shall be eaten throughout the seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee, in all thy borders.
? Since it is said וְלֹא-יֵרָאֶה לְךָ חָמֵץ וְלֹא-יֵרָאֶה לְךָ שְׂאֹר, it is yours that you should not see, but you may see of others and of the Temple. Perhaps you should be able to accept a deposit {for a loan} from gentiles and hide. Therefore the Torah states לֹא יִמָּצֵא, "should not be found."

I only know a gentile who is not in your control or who does not dwell with him in the courtyard. A gentile who is in your control and who dwells in the courtyard with him in the courtyard, from where? Therefore it teaches לֹא יִמָּצֵא {in 12:19}.

And I only know {from 12:19} in the houses. In the pits, ditches, and cavities, from where? Therefore it teaches {in 13:7} בְּכָל-גְּבֻלֶךָ - "in all your borders."

And I still will say that in the houses {of 12:19, which mentions houses and לֹא יִמָּצֵא} one will violate not seeing, not finding, not hiding, and not accepting deposits from gentiles, while in the borders {of 13:7, which mentions borders but not לֹא יִמָּצֵא, only לֹא-יֵרָאֶה לְךָ}, it is yours which you may not see, but you may see that of others and of the Temple. From where do I know to apply that which was said here {in 12:19} to there {13:7}, and that which was said there {13:7} here {12:19}? Therefore it teaches שְׂאֹר שְׂאֹר as a gezeira shava. שְׂאֹר {"leaven"} is stated by houses and שְׂאֹר is stated by borders. Just as by the שְׂאֹר stated by houses he violates for the prohibitions of not seeing, not finding, not hiding, and not accepting as a deposit from gentiles, so too the שְׂאֹר stated by borders he violates for the prohibitions of not seeing, not finding, not hiding, and not accepting as a deposit from gentiles. And just as the שְׂאֹר stated by borders, it is yours which you may not see but you may see that of others

Thursday, January 19, 2006

Pesachim 1b {Pesachim 3a continues ... 4b}



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1b
{Pesachim 3a continues}

in a decent language, for by a zav {who is male} they call it merkav, riding, whereas by a woman they call it sitting.

{That is, by a zav, in Vayikra 15:9:

ט וְכָל-הַמֶּרְכָּב, אֲשֶׁר יִרְכַּב עָלָיו הַזָּב--יִטְמָא. 9 And what saddle soever he that hath the issue rideth upon shall be unclean.
whereas by a woman, Vayikra 15:23:
כג וְאִם עַל-הַמִּשְׁכָּב הוּא, אוֹ עַל-הַכְּלִי אֲשֶׁר-הִוא יֹשֶׁבֶת-עָלָיו--בְּנָגְעוֹ-בוֹ: יִטְמָא, עַד-הָעָרֶב. 23 And if he be on the bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even.
and this is simply a difference of terminology.}

And it states {Iyyov 15:5}:
ה כִּי יְאַלֵּף עֲו‍ֹנְךָ פִיךָ; וְתִבְחַר, לְשׁוֹן עֲרוּמִים. 5 For thine iniquity teacheth thy mouth, and thou choosest the tongue of the crafty.
and it states {Iyyov 33:3}:
ג יֹשֶׁר-לִבִּי אֲמָרָי; וְדַעַת שְׂפָתַי, בָּרוּר מִלֵּלוּ. 3 My words shall utter the uprightness of my heart; and that which my lips know they shall speak sincerely.
{where בָּרוּר means pure}

{Pesachim 3b}
There were two students who sat before Rabbi. One said: Why must we harvest grapes in {ritual} cleanliness yet we may harvest olives in impurity? And one said: Why must we harvest grapes in {ritual} cleanliness yet we need not harvest olives in purity?
Rabbi said: I am certain of this {latter} one that he will give teaching in Israel. And it was not many days before he gave teaching in Israel. And who was he? Rabbi Yochanan.

{Pesachim 4a}
And now that we have established that Or refers to evening, and yet all agree that chametz is not forbidden until 6 hours and on {in the day}, like we will wish to say later on, why do we preempt and search during the evening? Let us wait until the morrow and search at 6? And if you say zerizin maqdimin lemitzvot {=the diligent do commandments promptly},
as is written {Vayikra 12:3}:
ג וּבַיּוֹם, הַשְּׁמִינִי, יִמּוֹל, בְּשַׂר עָרְלָתוֹ. 3 And in the eighth day the flesh of his foreskin shall be circumcised.
this teaches that all day is valid for circumcision, but zerizin maqdimin lemitzvot, for it is stated {Bereishit 22:3}

ג וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר, וַיַּחֲבֹשׁ אֶת-חֲמֹרוֹ, וַיִּקַּח אֶת-שְׁנֵי נְעָרָיו אִתּוֹ, וְאֵת יִצְחָק בְּנוֹ; וַיְבַקַּע, עֲצֵי עֹלָה, וַיָּקָם וַיֵּלֶךְ, אֶל-הַמָּקוֹם אֲשֶׁר-אָמַר-לוֹ הָאֱלֹהִים. 3 And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him.
then let us search in the morning?

Rav Nachman bar Yitzchak said: At the hour that people are found in their houses, and the light of the candle is good for searching.

Abaye said: Therefore a member of the rabbinate should not begin his usual studies on the afternoon of the thirteenth going into the night of the fourteenth, lest his studies draw him and he comes to neglect the commandment.

One who rents his house to his friend on the fourteenth, if the fourteenth began before he handed over the key, it is upon the landlord to search. And if after he handed over the key, the fourteenth began, it is upon the renter to search.

{Pesachim 4b}
It was a question to them:
One who rents a house to his friend on the presumption that it had been searched and it turns out that it had not been searched, is this considered a mistaken transaction or not?
And Abaye answers that it is not considered a mistaken transaction, both in the place that they pay to conduct the search and in the place that they conduct the search themselves.
What is the reason? A person is pleased to fulfil a precept,

Rif Pesachim 1a {Pesachim 2a - 3a}



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1a

{Pesachim 2a}
Mishna:
The evening {Or} of the fourteenth {of Nissan} they search for the chametz by the light of a candle.
Any place in which chametz is not brought does not require a search.
And why did they say the two rows in a cellar? A place to which they bring chametz.
Bet Shammai says: Two rows over the entire cellar;
and Bet Hillel say:The two outer rows, that are the uppermost.

Gemara:
What is meant by Or {in the Mishna}?
Rav Huna said: Naghei {lit. "light"}
And Rav Yehuda said: Leilei {=night}
{At this point, the assumption is that there is an actual dispute, and Rav Huna maintains the Mishna means daybreak of the fourteenth, while Rav Yehuda holds the break of night of the fourteenth. In the end we conclude otherwise:}

{Pesachim 3a}
All agree - both Rav Huna and Rav Yehuda - that Or means night, and they do not in fact argue. He {explains the terms} in accordance with his location and he in accordance with his location. In Rav Huna's place, they call Or Naghei. In Rav Yehuda's place, they call it Leilei.

And why did our Tanna not call it Leilei {and thus avoid the confusion}? He chose a refined expression. For Rabbi Yehoshua ben Levi said: One should never let an unrefined expression leave his mouth, for Scripture diverted 8 letters in order not to use an unrefined expression. For it is stated {Bereishit 7:2}:

ח מִן-הַבְּהֵמָה, הַטְּהוֹרָה, וּמִן-הַבְּהֵמָה, אֲשֶׁר אֵינֶנָּה טְהֹרָה; וּמִן-הָעוֹף--וְכֹל אֲשֶׁר-רֹמֵשׂ, עַל-הָאֲדָמָה. 8 Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the ground,
And they taught in the academy of Rabbi Yishmael: One should always speak

Monday, January 16, 2006

Rif Eruvin 35b {Eruvin 104a continues ... 104b}



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35b

{Eruvin 104a continues}
one may bring straw and level it.
And when he levels he should not level {by scattering straw} with a sal {=small basket} or a kupa {=large basket} but rather with the bottom broken from a basket.

"and they may fill from the Pilgrim's Well":
They learnt {in a Mishna} at the end of Middot {4:8}: {regarding one of the three lishchot, compartments, on the North side of the Bet Hamikdash} The compartment of the pilgrim, there was the pilgrim's well, and the wheel was upon it, and from there they distributed water to the congregation. {=eida. however, our Mishna actually states azara, courtyard. and so too Yoma 19a.}

Ulla visited the house of Rav Menashe. A certain person came and knocked on the door. He {=Ulla} said: Who is this person? May his body be desecrated, for he desecrates the Shabbat!
Rava {our gemara: Rabba} said to him: The only spoke {and forbad creation} of a musical sound.
And they {attempted to} refute Rava from this that they learnt {in a brayta}:

Liquids may be drawn by means of a deyofi {=siphon} and water may be allowed to drip from the arag {a perforated vessel} for a sick person on Shabbat.
For a sick person, yes. But for a healthy person, no. Is this not the case that he was sleeping and they desired that he wake up {from the non-musical sound of dripping}? And we may then derive that production of {even non-musical} sound is forbidden?
And he answers: no, it is where he was awake and it is desired that he fall asleep, and this is the reason that for a healthy person it is forbidden - because he is producing a tingling noise.

The explanation of deyofi is a siphon with which they draw wine.
And the explanation of mi arag {our gemara: miarak} is a vessel whose mouth is narrow above and is wide below, and on the bottom are tiny holes through which wine exits, and when they fall into a metal vessel, the sound is heard like music.

And they {attempted to} refute Rava from this that they learnt {in a brayta}:
If one guards his fruit against birds or his gourds against beasts {on Shabbat}, he may not clap his hand, beat his chest, or stamp his feet {yerakad} as he does during the week.
What is the reason? Is it not because producing a sound on Shabbat is forbidden?
And Rav Acha bar (Rav) Yaakov answers that this is a decree lest he pick up a pebble to throw at them.

And they further {attempt} to refute from this that Rav Yehuda cited Rav: Women playing with nuts is forbidden.
What is the reason? Is it not because producing a sound on Shabbat is forbidden?
And the answer there that no, it is because they make a tinkling {=musical} sound.

And Shmuel says that Women playing with apples is forbidden.
To explain, they cast one towards the other upon the ground, and they hit one another.
What is the reason? Is it not because producing a sound on Shabbat is forbidden?
There is to answer that it is lest they come to make furrows in the ground since the play is on the ground.

And they firther ask from our Mishna: "and they may fill from the Pilgrim's Well with the wheel in the Temple but not in the country."
What is the reason? Is it not because producing a sound is forbidden?
To explain, because the wheel produces a sound.
And they answer: No. It is a decree lest he draw water for his garden or for his ruin.

And it is logical to us that the halacha is like Rava, who said that they only said this {that it is forbidden} by a musical sound: Since Rav Acha bar Yaakov answered like him, it is clear that he holds like him. Further, we say that Amemar allowed filling using a wheel on Shabbat in Mechoza. He said: What is the reason the Sages decreed? Because of his garden and ruin. Here, there is neither garden nor ruin. However, when he saw that they began {Eruvin 104b} to soak flax in it {the water they drew via a wheel}, he forbade them. And thus it is clear that he held like Rava. For if he held like Ulla, he would not have permitted them to draw with a wheel at all, for it produces a sound.

And we see that a minority of {post-Talmudic} Sages who hold like Ulla and rely on the Yerushalmi, for we read there is masechet Yom Tov {=Beitza}: Rabbi Eleazar said: Anything that produces sound is forbidden on Shabbat. Rabbi Ila'a was detained in the study hall {on Friday night}. He exited to his house and they discovered him asleep at the gate in order that he not knock on Shabbat. And we say also: Rabbi Yirmiya permitted knocking on the gate on Shabbat. Rabbi Abba {not Abaye, who is not in Yerushalmi} said to him: Who permitted to you?

And we do not hold so, for since our sugya of our gemara permits, we are unconcerned that the Yerushalmi forbids, for on our gemara we rely, for it is later {contains later generations of Amoraim} and they were experts in Yerushalmi more than us, and if they did not establish that this statement in Yerushalmi is not to be relied upon, they would not have permitted it to us.

"And from the Haker Well":
What is the Haker Well?
Rav Nachman {our gemara: bar Yitzchak} said: A well of living waters, as it is said: {Yirmiyahu 6:7}

ז כְּהָקִיר בור (בַּיִר) מֵימֶיהָ, כֵּן הֵקֵרָה רָעָתָהּ; חָמָס וָשֹׁד יִשָּׁמַע בָּהּ עַל-פָּנַי, תָּמִיד--חֳלִי וּמַכָּה. 7 As a cistern welleth with her waters, so she welleth with her wickedness; violence and spoil is heard in her; before Me continually is sickness and wounds.

They learnt {in a brayta}: Not every haker well did they permit, but only this one. And when the exiles returned, they encamped by it, and the prophets among them permitted them to use it {on Yom Tov}. And it was not {only} the prophets among them who permitted them but rather it was a practice of their forefathers that they upheld.

Mishna:
If an unclean reptile is found in the Temple a priest carried it out with his belt, so as not to prolong the uncleanness. These are the words of Rabbi Yochanan ben Beroka.
Rabbi Yehuda says: with wooden tongs so as not to increase the uncleanness.
From where do they carry it out? From the Hekhal (sanctuary), from the Entrance Hall and from between the Entrance Hall and the Altar. There are the words of Rabbi Shimon ben Nanas.
Rabbi Akiva says: A place where one is liable to karet and to a sin-offering - from there they remove it, but in any other place, they put over it a large pot.
Rabbi Shimon says: Wherever the Sages permitted you anything, they gave you from your own {=that which is permitted to you}, for they permitted you only on account of a shevut {=Rabbinic law}.

END PEREK TEN
END MASECHET ERUVIN

Sunday, January 15, 2006

Rif Eruvin 35a {Eruvin 102b continues ... 104a}



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35a

{Eruvin 102b continues}
- there and there it is prohibited.

{Eruvin 103a}
One may cut off a wart in the Temple, but not in the country. And if with a utensil - there and there it is prohibited.

{Eruvin 102b}
Gemara:
The Sages learnt {in a brayta}: A plaster that was detached from a wound on Shabbat may be replaced on Shabbat. Rabbi Yehuda says: {only} if it slipped downward it may be pushed upwards, and if it slipped upwards it may be pushed downward. And one may uncover a part of the plaster and wipe the opening of the wound, but the plaster itself may not be wiped since it is considered {the forbidden labor of} spreading the salve, and if he spread the salve he is liable to a sin-offering.

Rav Chisda said: The dispute is only when it slipped off onto a vessel, but if it slipped off onto the ground all say that it is forbidden to replace it.

And we establish that the halacha is like the first Tanna {=Tanna Kamma}. And even though Rav Yehuda cited Shmuel that the halacha is like Rabbi Yehuda, the halacha is not like him. For Rav Ashi, who was later, acted in practice like the Tanna Kamma. For Mar the son of Rav Ashi said: I was standing before Father and the plaster slipped off onto his pillow, and he replaced it {on the wound}. And I said to him, "does master not hold like this that Rav Chisda stated that the dispute is only when it slipped off onto a vessel, but if it slipped off onto the ground all say that it is forbidden to replace it? And Rav Yehuda said that the halacha is like Rabbi Yehuda?!" He replied, "I did not hear of this," which means to say, "I do not accept this."

{Eruvin 103b}
Mishna:
If a kohen was wounded on his finger - he may wrap a weed round on it in the Temple, but not in the country.
If to bring forth blood, there and there it is prohibited.

{Eruvin 104a}
One may scatter salt on the ramp so that they shall not slip, and they may fill from the Pilgrim's Well and from the Great Well with a wheel on the Shabbat, and from the Hakar Well on a Yom Tov.

Rava lectured: If a courtyard {floor} was damaged by rainwater

Saturday, January 14, 2006

Rif Eruvin 34b {Eruvin 102a continues ... 102b}



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34b

{Eruvin 102a continues}
Rabbi Yossi holds that since there was a knob at one end, it has the status of a vessel upon it and it is permitted. And Rabbi Eliezer holds that since it cannot be lifted by its binding, no.

And the halacha is like Rabbi Yossi.

Mishna:
A bolt that is dragged - they may lock with it in the Temple, but not in the country {outside the Temple}; but if it is lying {on the ground} - it is prohibited there and there.
Rabbi Yehuda says: That which lying {is permitted} in the Temple and that which is dragged, in the country.

Gemara:
The Sages learnt {in a brayta}: What is the "bolt that drags" which they may lock with in the Temple but not in the country? That which is fastened and suspended and whose one end touches the ground.
Rabbi Yehuda says: that, even in the country is permitted. Rather, what is the bolt (that drags) that is forbidden in the country? Anything which is not fastened nor suspended but which is removed {from the sockets} and put away in a corner.

Rav Yehuda cited Shmuel: The halacha is like Rabbi Yehuda.
Rava said: This is only when it is fastened and suspended to the door. And if it could be lifted by its cord, even if it is not suspended except by the bolt of the door, it is permitted to move, like R' Tavla.

Rabbi Zera inquired: {If the bolt was} pressed {into the ground - that is, it did not merely rest in a socket in the threshold but passed through it down into the ground under it}, what {is the law}?
Rav Yosef asked: what is his question? Did he not hear this that they learnt {in a brayta}: If it was pressed, it is permitted; if is was detached {from the door} it is forbidden? Rabbi Yehuda says: If it was pressed, even though it was not detached, it is forbidden?
And Rav Yehuda cited Shmuel: The halacha is like Rabbi Yehuda. {Thus, the answer about "pressed"}

And what is the reason?
Abaye said: Because it looks like {the forbidden Shabbat labor of} building.

And if he made it {=the bolt} a handle it is permitted.

There was a certain beam at the house of Rabbi Pedat which required ten men to lift it to place it at the door. He said: It has the status of a vessel {and so is permitted}.

There was a certain mortar at the house of Mar Shmuel which had the capacity of an adarka which required ten men to lift it to place it at the door. He said: This has the status of a vessel.

{Eruvin 102b}
Mishna:
One may reinsert the lower hinge in the Temple, but not in the country. The upper - there and there it is prohibited.
Rabbi Yehuda says: The upper - in the Temple, and the lower - in the country.

Gemara:
The Sages learnt {in a brayta}: The hinge of the door of a box, a chest, or a turret {closet} in the Temple may be reinserted, while in the country it may only be adjusted {lit. they press down}.
But the upper one {hinge, which requires greater effort} in both instances {Temple and country} he may not reinsert, as a decree lest he drive it into its socket by force, and if he so drove it, he is liable to a sin-offering. Of a cistern, a cellar, or an annex he should not reinsert, and if he reinserted, he is liable to a sin-offering.

Mishna:
One may replace a plaster {on a wound} in the Temple, but not in the country. If for the first time - there and there it is prohibited.
One may tie a cord in the Temple, but not in the country. If for the first time

Friday, January 13, 2006

Rif Yomi Weekly Edition {Eruvin 101a-104a; Pesachim 2a-3b}

is now available here.

Rif Eruvin 34a {Eruvin 101a continues ... 102a}



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34a

{Eruvin 101a continues}
Mishna:
A person may not stand in the private domain and open {a door lock} to in the public domain, or in the public domain and open to in the private domain, unless he made a partition ten handbreadths high. These are the words of Rabbi Meir.
They said to him: It once happened in the market of פטמין in Jerusalem, that they used to lock up and place the key in the window above the door.
Rabbi Yossi says: It was a wool-dealers' market.

Gemara:
The market of פטמין is a market of fowl-sellers, as we say in Yom Tov {Betza 29b}: He goes to his regular פטם and says: give me one turtledove or one young pigeon.

{Eruvin 101b}
The Sages learnt {in a brayta}: The doors of garden gateways, when they have a gatehouse on the inner side, they may be opened and closed from within; when on the outside, they may be opened and closed from without. On both this side and that, they may be opened on both this side and that. If they do not have one, neither on this side nor that, they may not be opened, neither on this side nor that. And so too shops that open into a public domain. When the lock is below 10 handbreadths, he brings a key on erev Shabbat and places it on the threshold. The next day {=Shabbat} he opens and closed with it, and he returns it to the threshold. When the lock is above 10 handbreadths, he brings a key on erev Shabbat and places it in the lock. The next day, he opens and closes with it and returns it to its place {on top of the lock which is also a private domain}. These are the words of Rabbi Meir. And the Sages say: Even when the lock is above 10 handbreadths, he brings a key on erev Shabbat and places it on the threshold, and the next day, he opens and closes with it and returns it to the threshold or on a window above the door. But if the window is 4 X 4 {handbreadths} it is forbidden, for he is transfering from domain to domain.

This lock, how so? If it is not 4 X 4 {handbreadths} it is a mekom petur {place of exemption}. And if it has 4 x 4 {handbreadths}, in this would the Sages say that even when the lock is higher than ten {handbreadths} he may open and close and return it to the threshold?! He would be moving from a karmelit to a public domain!
Abaye said: In truth, it does not have 4 x 4 {handbreadths}, but there is enough space in it {=the door} to carve and complete it to 4. Rabbi Meir maintains that we carve {or regard it as carved} to complete, and the Sages hold that we do not carve to complete.

Mishna:
A bolt which has a knob on its top - Rabbi Eliezer forbids, but Rabbi Yossi permits.
Rabbi Eliezer said: It once happened in a synagogue in Tiberias that they treated it as permitted, until Rabban Gamliel and the Elders came and forbade them.
Rabbi Yose says: They treated it as prohibited and they {=Rabban Gamliel and the Elders} came and permitted them.

Gemara:
Where it can be lifted up by its binding {=the cord to which it was fastened to the door} all do not dispute that it is permitted. When do they argue? {Eruvin 102a} When it cannot be lifted by its binding.

Thursday, January 12, 2006

Rif Eruvin 33b {Eruvin 100a continues ... 101a}



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33b

{Eruvin 100a continues}
even though one side is on the level of the ground, he may not sit upon them since we may not ascend a tree and may not suspend from a tree and may not recline on a tree. And he may not ascend upon them while it is yet day {on Friday} to sit there the entire day. This is true for both tree and animal. But a cistern, a ditch, and a cave, and a fence, one may climb up or clibm down even if they are 100 cubits.

One {brayta} taught: If he ascended, he is forbidden to descend.
And another brayta: He is permitted to descend.
{Our gemara has these two braytot in opposite order.}
This is no difficulty. Here {that he may descend} was while it was yet day {that he ascended}, and here {that he may not} was {where he ascended} when it had already become dark.

And if you wish I will tell you that here and here was where it had already become dark, and there is no difficulty. Here {where he may descend} was where it was accidental and here was where it was deliberate.

{Eruvin 100b}
Rabba bar Rav Huna cited Rav {our gemara: Rami bar Chama cited Rav Assi}: A man is forbidden to walk on grass on Shabbat, for it is stated {Mishlei 19:2}:

ב גַּם בְּלֹא-דַעַת נֶפֶשׁ לֹא-טוֹב; וְאָץ בְּרַגְלַיִם חוֹטֵא. 2 Also, that the soul be without knowledge is not good; and he that hasteth with his feet sinneth.
{thus by mere walking one may sin}
One brayta taught: It is permitted to walk on grass on Shabbat.
And another brayta: It is forbidden.

This is no question. Here is in the sunny season and here is in the rainy season.
{Rashi: Since in the sunny season the grass has seeds which are now being dislodged by his feet. This explanation may not be valid given that the Rif's version continues under "rainy season" rather than "sunny season," in which case it may be that the rainy season is the more strict.}

And if you want I will tell you that here and here are in the rainy season {our gemara: sunny season}, and it is no question. Here is where he walks with shoes, and here is where he does not walk with shoes. If he wore shoes it is permitted, and if he did not wear shoes it is forbidden.
{A possible explanation: because without shoes, the grass will be caught in his toes and uprooted.}

And now that we have established like Rabbi Shimon that that which is not done with specific intent {davar sheAino mitkaven} is permitted, even all of them are permitted.

And Mari bar Abba cited Rav Ashi {our gemara: Rami bar Chama cited Rav Assi}: It is forbidden to compel {=force} one's wife to engage in a mitzvah {=marital relations}, for it is stated {Mishlei 19:2}:

ב גַּם בְּלֹא-דַעַת נֶפֶשׁ לֹא-טוֹב; וְאָץ בְּרַגְלַיִם חוֹטֵא. 2 Also, that the soul be without knowledge is not good; and he that hasteth with his feet sinneth.
{and raglayim is a common Biblical allusion to genitals.}

Rabbi Yehoshua ben Levi said: Whoever compels his wife to engage in a mitzvah {=marital relations} will have unworthy children.

Rav Ika bar Chanina said: What is the Scriptural reference? {The first part of the same pasuk:}
ב גַּם בְּלֹא-דַעַת נֶפֶשׁ לֹא-טוֹב; וְאָץ בְּרַגְלַיִם חוֹטֵא. 2 Also, that the soul be without knowledge is not good; and he that hasteth with his feet sinneth.
{perhaps: also without daat = consent; there will be a soul, person = nefesh born who is not good}

A brayta also says so: גַּם בְּלֹא-דַעַת נֶפֶשׁ לֹא-טוֹב - this is one who compels his wife to engage in a mitzvah {=marital relations}. וְאָץ בְּרַגְלַיִם חוֹטֵא - this is one who has intercourse and then repeats.

Is this so? But Rava said: One who wants male children should have intercourse and repeat! This is no question. Here {=the former,where it is a sin} is without her consent, and here {the latter, where it is no sin} is with her consent.

We learn in perek kol hayad {Nidda 17a}: Rav Chisda said: It is forbidden for a man to have intercourse during the day, for it is stated {Vayikra 19:18}:
יח לֹא-תִקֹּם וְלֹא-תִטֹּר אֶת-בְּנֵי עַמֶּךָ, וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ: אֲנִי, ה. 18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
{and ra'aya means beloved}
What is the derivation {from this verse}?
Abaye said: Lest you see in her something unflattering and she becomes disgusting to you. {and this will violate "love your wife."}

Rav Huna said: Israelites are holy and do not have intercourse during the day.
Rava said: If the house was dark, it is permitted {by day}.
Rava said, and some said it was Rav Papa: And a Torah scholar makes it dark with his cloak and has intercourse.

{Eruvin 101a}
Mishna:
The door in the muktzeh and the thorns in the breach, or mattings - one may not close with them, unless the are raised from the ground.

{Kahati explains muktzeh as an area designated for a certain purpose such as a rear-yard where produce, wood, etc. is stored and which had no proper hinged door, but which is closed by a propped up board and opened by lowering it to the ground}
Gemara:
To explain "the door in the muktzeh": That it is a place above a karmelit and is set aside {=muktzeh} from it, and it is such as a pen or a fold and he makes for it a door.

"and the thorns in the breach":
These are the thorns by which the breach is closed so that a thief or dangerous wild animal cannot enter.

"or mattings - one may not close with them, unless the are raised from the ground":
And they object: A door that drags {along the ground}, a reed-mat that drags, and a keg that drags, when they are fastened {to that which is being closed} and suspended {from the ground} we may close with them on Shabbat and, it need not be said, on Yom Tov. {see the different girsa of this brayta in the gemara. contrast with the Mishna.}
Abaye said {explaining the brayta}: When they have a hinge {tzir}.
Rava said: When they had a hinge.

To explain {tzir}: As is written {Mishlei 26:14}:
יד הַדֶּלֶת, תִּסּוֹב עַל-צִירָהּ; וְעָצֵל, עַל-מִטָּתוֹ. 14 The door is turning upon its hinges, and the sluggard is still upon his bed.
The Sages learnt {in a brayta}: If boughs of thorn-bushes or bundles of thorn-bushes {our gemara: just bundles; Rabbenu Chananel: bundles of wood} were prepared for {stopping up} a breach in a courtyard, when they are fastened and suspended, we may close with them on Shabbat and, it need not be said, on Yom Tov.

Rabbi Chiyya learnt {in one of his braytot}: a "widowed door" which is not dragged {upon the ground - our gemara: which is dragged}, we may not close with it on Shabbat.
A "windowed door," how so?
Some say that it is חד שיפה, and some say that it lacks a כישאמה.

To explain חד שיפה, {made of} one board, and the etymology of the word is from שבבא, from the language of {Hoshea 8:6}
ו כִּי מִיִּשְׂרָאֵל, וְהוּא--חָרָשׁ עָשָׂהוּ, וְלֹא אֱלֹהִים הוּא: כִּי-שְׁבָבִים יִהְיֶה, עֵגֶל שֹׁמְרוֹן. 6 For from Israel is even this: the craftsman made it, and it is no God; yea, the calf of Samaria shall be broken in shivers.
and one ב is assimilated into its fellow, and furthermore, the ב swaps with פ {as does in fact occur - e.g. parzela for barzel - the ב is the voiced equivalent of the פ} and we read shippa with a dagesh {in the peh, thus doubling it and making it plosive p rather than fricative f. Josh: though it is strange to have a geminate peh following a chirik maleh - perhaps it is there to assist reading but is not part of the form. We want the geminate peh because of the two bet in Hoshea}.

And the explanation of כישאמה - and some read גישתמא - this is the lower threshold which it lacks, and instead it goes down to the earth, amd when they open it, they remove it and uproot it - they do not close it on Shabbat.

Wednesday, January 11, 2006

Rif Eruvin 33a {Eruvin 99b continues ... 100a}



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33a

{Eruvin 99b continues}
Gemara:
"kolet" - yes, but to metzaref, no.

To explain kolet - to grab. That is to say, to accept from the water descending in the air and drink. But to dip with his hand {tzaref} in the gutter, no.
What is the reason?
Rav Nachman said: with a gutter (of 13 handbreadths) less than 3 handbreadths to the roof we are dealing. For anything within 3 handbreadths to the roof is like the roof.
A brayta also says so: A man may stand in the private public domain and lift his hand higher than ten handbreadths, less than three handbreadths to the roof, and kolet, but he should not yetzaref.
And another brayta: A man may not stand in the private public domain and lift his hand higher than ten handbreadths, less than three handbreadths to the roof, and metzaref. But he may kolet and and drink. {But from the upper spout he may kolet in any way emend to}: And from the upper spout in any manner.

It was taught {tana}: and if there is in the upper spout 4 x 4 {handbreadths} it is forbidden because it is taking from domain to domain.

Mishna:
A cistern in the public domain and its bank it ten handbreadths high - if there is a window above it, one may draw from it on Shabbat.
A rubbish heap in the public domain ten handbreadths high - if there is a window above it, one may pour into it water on Shabbat.

Gemara:
To explain: Since its banks are ten handbreadths high - for we have established that the public domain does not extend higher than ten handbreadths, but it is rather a mekom petur {exempt place} - we may therefore draw from it from a window which is above it.

And so too the rubbish heap, we establish this as the rubbish heap of the public, which is not made to be emptied out, but a rubbish heap of an individual, which is made to be emptied out, no. We fear lest it has been emptied out {and is less than ten handbreadths} and has the status of public domain.

Mishna:
A tree that overshadows the ground, if its boughs are less than three handbreadths from the ground - one may carry under it. If its roots are three handbreadths from the ground - one may not sit on them.

Gemara:
"if its boughs are less than three handbreadths from the ground" - to explain, since there are not three handbreadths between them and the ground, {lavud applies and} they are like levudin to the earth and they are thus like partitions. Therefore it is permitted to carry beneath the tree.
And Rav Acha bar Yaakov in perek hayashan {Succah 24b} establishes this as regarding palm branches and branches of bay trees, such that they do not move to and fro in a normal wind. For any partition which cannot stand in a normal wind is not a partition.
Rav Huna the son of Rav Yehoshua said: We may not carry in it where the area was greater than two bet seah
{Eruvin 100a}
for it is a dwelling place that serves only the outside air {=the place outside of it}, and any place that serves only the outside air, we may only carry inside of it up to two bet seah, which is 70 cubits and a fraction {square}.

"and if its roots are three handbreadths from the ground...":
Because it is forbidden to make use of a tree on Shabbat. But if they are not three handbreadths they are like the ground and it is permitted to sit on them.

It was stated {by Amoraim}:
The roots of a tree which come from above three handbreadths to within three handbreadths:
Rabba said: They are permitted, for anything which is less than three handbreadths from the ground is considered to be ground.
Rav Sheshet said: They are forbidden. Since they come by force of that which is forbidden, they are forbidden.

And the halacha is like Rabba, for Rav Yosef permitted to Abaye in accordance with Rabba.

The Sages learnt {in a brayta}: The roots of a tree which are higher than the ground three handbreadths, if the space beneath them are three {handbreadths},

Tuesday, January 10, 2006

Rif Eruvin 32b {Eruvin 98b continues ... 99b}



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32b

{Eruvin 98b continues}
Gemara:
This ledge is one which projects into the public domain higher than ten handbreadths, for we have established that the public domain only extends up to ten handbreadths, but higher than ten handbreadths is a mekom petur {exempt location}. Therefore we may place upon it and take from it on Shabbat, for since it is next to a private domain, it is like a private domain. However, we may only place upon it and take from it breakable vessels, such as cups and plates and the like, which if they fell to the public domain would break, such that they will not come to carry it {back into the house}. However, nonbreakable vessels are forbidden, for we fear lest they fall and he come to bring them from the public domain into the private domain.

{Eruvin 99a}
"And similarly he should not spit":
Rav Yosef said: If he urinated or spat accidentally, he is liable to a sin-offering, even though he did not uproot from a place of four {handbreadths}.
For Rava said: If he threw before a dog or before a furnace, he is liable. Thus his thoughts render it a place.
Here as well, his thoughts render it a place.
And these words are according to Rabbi Yehuda who says that a labor which is not needed for itself {melacha sheAina tzricha legufa} he is liable for it, such as one who takes out a corpse on a bed, but according to Rabbi Shimon, he is exempt, for spittle, one has no benefit from it once he has spat.

Rabbi Shimon ben Lakish said: One who coughs up phlegm before his teacher is {as if} liable to death, for it is stated {Mishlei 8:36}:

לו וְחֹטְאִי, חֹמֵס נַפְשׁוֹ; כָּל-מְשַׂנְאַי, אָהֲבוּ מָוֶת. 36 But he that misseth me wrongeth his own soul; all they that hate me love death.'
Read not mesan`ai {those who hate me} but rather masni`ai {those who cause others to hate me}.
But one who coughs up phlegm is acting under compulsion {ones}?! We mean that he coughs out phlegm and spits it out.

Mishna:
A man may not stand in the private domain and drink in the public domain, in the public domain and drink in the private domain, unless he puts his head and most of him into the place where he drinks.
Similarly, in the case of a vat.
{Eruvin 99b}
A man may catch from the gutter below ten handbreadths and from the upper spout - he may drink in any manner.

Sunday, January 08, 2006

Rif Eruvin 32a {Eruvin 95b continues; 97b - 98b}



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32a

{Eruvin 95b continues}
even beyond the techum.
They said to him: this one may not go more than its owner's feet.

{Eruvin 97b}
Gemara:
"And so too his son":
what is under discussion here? Where his mother gave birth in the field.

Mishna:
If a person was reading in a scroll {sefer} on the threshold, and the scroll rolled from his hand {but one end is still in his hand} - he may roll it to himself.
If a person was reading on the top of a roof and the scroll rolled from his hand - before it has reached ten handbreadths {from the ground}, he may roll it to himself. After it has reached ten handbreadths, he turns it on the writing {such that the writing faces the wall and is protected}.
Rabbi Yehuda says: Even if it is removed from the ground only a needle's thickness - he may roll it to himself.
Rabbi Shimon says: Even if on the very ground - he may roll it to himself, for there is nothing because of shevut {=Rabbinic law} that withstands the Holy Scriptures.

{Eruvin 98a}
Gemara:
"he turns it on the writing." And is such permitted? But we learned {in a brayta}: Scribes of scrolls {of Scripture}, tefillin, and mezuzot, were not permitted to turn a sheet of parchment on its face {with the writing downward}, put rather a cloth must be spread over it.
There it is possible {to spread over a cloth} while here it is not possible, for if he does not turn it over, there is more indignity {to which it will be exposed}.

And it is forbidden to throw holy writing because of indignity.

"he turns it on the writing." {Why is this necessary?} It did not rest {on anything, and so he should be permitted to roll it back to himself}!
Rava said: This was a case of a slanting wall {such that it was resting on the wall}.
Abaye said to him: If so, the end {of the Mishna} says: "Even if it is removed from the ground only a needle's thickness." But it has rested {on the wall, so why should a needle's thickness from the ground matter}?
He {=Rava} said to him: It {=the text of the Mishna} is {as if} deficient, and this is what it means to say: If it reached within 10 handbreadths of the earth, he turns it on its writing. When are these words said? By a slanting wall, since it {=the scroll} rests {upon it},
{Eruvin 98b}
but by a non-slanting wall, even below 3 handbreadths {where we might have thought to apply lavud}, he rolls it to himself. These are the words of Rabbi Yehuda. For Rabbi Yehuda says: Even if it is removed from the ground only a needle's thickness - he may roll it to himself.
What is the reason? We require {for the restriction that he may only turn it on its writing} that it rest upon something.

Mishna:
A ledge in front of a window - they may put on it and they may take from it on the Shabbat.
A man may stand in a private domain and move an object in the public domain, in the public domain and move an object in the private domain, provided that he does not carry beyond four cubits.

A man may not stand in a private domain and urinate into a public domain, in a public domain and urinate into a private domain.
And similarly, he may not spit.
Rabbi Yehuda says: Even when his spittle is detached in his mouth, he may not walk four amot until he spits.

Rif Eruvin 31b {Eruvin 95a continues ... 95b; 97a; Beitza 14a; Eruvin 95b}



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31b

{Eruvin 95a continues}
But if they are new ones, he is exempt.

If he found them in sets {many sets, each a shel yad and shel rosh} or in bundles {of mixed tefillin tied together} - he waits by them till nightfall, and he brings them in.

{Eruvin 95b}
And in danger - he covers them and he goes on his way.

Rabbi Shimon says: He gives them to his fellow and his fellow to his fellow, until he arrives at the outer courtyard, and so also his son {who was born on Shabbat in the field}, he gives him to his fellow, and his fellow to his fellow, even a hundred.

Gemara:
By new ones, why not?
For we fear lest they are actually amulets {which look like tefillin}.
{Eruvin 97a}
But old ones, since they are knotted {the straps are knotted to form a yud or daled} one would not exert himself this much for an amulet.

The father of Shmuel bar Rav Yitchak taught: The definition of "old" is that it has straps which are knotted. The definition of "new" is that it has straps which are not knotted.

"If he found them in sets or in bundles":
Rav Yehuda said: Are not sets bundles? Sets are in pairs. In bundles, many are tied together.

"he waits by them till nightfall, and he brings them in":
Why? Let him bring them in one pair at a time?
Rav Yitzchak the son of Rav Yehuda said: To me it was explained by Father: In the case where he can bring them in one pair at a time and finish before sunset, he should bring them in one pair at a time. And if not, he waits by them till nightfall and brings them in.

"And in danger - he covers them and he goes on his way":
We establish this as danger from gentiles, such as at the time of the decree {against tefillin} but if danger of bandits, he brings them all at once, moving each time in stages of less than four cubits.

We learn in the first perek of Yom Tov {= Beitza 14a}: If he was traveling on the road {on Friday} with tefillin on his head and the sun set upon him, he places his hand over them {to conceal that he is wearing them} until he reaches his house. If he was sitting in the study hall with tefillin on his head and the day was sanctified upon him {=it became Shabbat}, he places his hand over them until he reaches his house. And {in the road case} if there is a house close to the wall {of the city} which, if he placed them {=the tefillin} there, they would be guarded, he places them in the house close to the wall.

{Eruvin 95b}
Mishna:
Rabbi Yehudah says: A person may give a cask to his fellow, and his fellow to his fellow,

Friday, January 06, 2006

Rif Eruvin 31a {Eruvin 94a continues ... 95a}



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31a

{Eruvin 94a continues}
Gemara:
We conclude that their argument is about the sides of the public domain. Rabbi Eliezer holds that the sides of the public domain are like the public domain, and the Sages hold that the sides of the public domain are not like the public domain.

Mishna:
A courtyard that is breached into the public domain from its two sides, and similarly a house that is breached from its two sides, and similarly an alleyway whose beams or side-posts have been removed - are permitted on that Shabbat and prohibited for the future. These are the words of Rabbi Yehuda.
Rabbi Yossi says: If they are permitted for that Shabbat, they are permitted for the future; and if they are prohibited for the future, they are prohibited for the Shabbat.

Gemara:
With what {breach} are we dealing? If one that is ten {cubits but no more}, how does one side differ, which is permitted for we declare it {=the breach} an entrance. In the case of two sides, let us also declare it an entrance!
Rather, it {=the breach} is greater than 10 {cubits}. If so, even from one side also {should be forbidden}.

Rav said: In truth, with 10 {cubits as a breach}, {Eruvin 94b} but it occurred in the corner, for people do not make doors at corners.

"and similarly a house that is breached...":
Why is {breached} from one direction different that we say that {halachically} the mouth of the ceiling descends and closes? From two directions we should also say that the mouth of the ceiling descends and closes! (They said in the academy of Rav in Rav's name: A house which is breached in its corner. For an entrance in the corner people do not make. And so too a house that is breached from its two sides) Rav establishes it such that it is breached in its corner and the ceiling is slanting such that we cannot say that the mouth of the ceiling descends and closes.

It was stated {by Amoraim}:

An exedra {= An often semicircular portico with seats that was used in ancient Greece} situated in a valley:
Rav said: it is permitted to move {objects} throughout it {the exedra}, and even though it only has three partitions, we say that the mouth of the ceiling descends and closes.
And the halacha is like him.

{Eruvin 95a}
"Rabbi Yossi says: If they are permitted...":
It was a question to them:
Did Rabbi Yossi intend to forbid or permit?
Rav said: To forbid.
And so said Rabbi Yochanan: to forbid.
A brayta also says so: Rabbi Yossi says: Since they are prohibited for the future, they are forbidden for that Shabbat.

It was stated {by Amoraim}:
Rabbi Chiyya bar Ashi cited Rav: The halacha is like Rabbi Yossi.
And so is the halacha.

Mishna:
If a person builds an upper chamber on top of two houses, and similarly bridges that have thoroughfares, one may carry under them on the Shabbat. These aer the words of Rabbi Yehuda.
And the Sages prohibit.

And Rabbi Yehuda further said: One may make an eruv for an alleyway that is a thoroughfare {mefulash}. And the Sages prohibit.

END PEREK NINE - kol gaggot

BEGIN PEREK TEN

Mishna:
If a person finds tefillin, he may carry them in, pair by pair.
Rabban Gamliel says: Two by two.
To what does this apply? To old ones.