It means perhaps: And when the sun [of the next morning] appears, and ve-taher means the man becomes clean? —Rabbah son of R. Shila explains: In that case, the text would have to read ve-yithar.What is the meaning of ve-taher? The day clears away, conformably to the common expression,as people [commonly] say: the sunhas set and the day has cleared away. In the West, this explanation of Rabbah son ofR. Shila was unknown, and they raised the question:This u'va hashemesh, does it mean the real setting of the sun, and ve-taher meansthe day clears away? Or does it perhaps mean the appearance of the sun, and what isve-taher? the man becomes clean? They resolved it from a baraita,for it was taught in a baraita: The sign of the thing is the appearance of the stars.Hence you learn that it is the setting of the sun [which makes him clean] and the meaning of ve-taher is the clearing awayof the day. The Master said: From the time when the kohanim enter to eattheir terumah. They threw [a contradiction] against it: From what time may one recite the Shemain the evening? From the time that the poor man. comes [home] to eat his bread with salttill he rises from his meal. The last clausecertainly contradicts the Mishnah. Does the first clause also contradictthe Mishnah? — No. The poor man and the priest have one and the same time. They threw [a contradiction] against it:From what time may one begin to recite the Shema’ in the evening?From the time that the people come [home] to eat their meal on a Sabbatheve. These are the words of Rabbi Meir. But the Sages say: From the timethat the priests are entitled to eat their terumah. A signfor the matter is the appearance of the stars. And though there is no real proof of the matter, there is a hintto the matter. For it is written: So we engaged in the work: and half of themheld the spears from the rise of the dawn till the appearanceof the stars. And it says further: That in the night they may be a guard for us, and in the daymay work. (Why this second citation? — If you object and say that with the settingof the sun the night really begins , but that they left late and came early,[I shall reply]: Come and hear [the other verse]: ‘That in the night they may be a guard to us, and in the day may labour ’). Nowit is assumed that the ‘poor man’ and ‘the people’ have the same time [for their evening meal.]And if you say that the poor man and the priest also have the same time, then the Sageswould be saying the same thing as R. Meir? Hence you must conclude that the poor man has one timeand the priest has another time? — No; the ‘poor man’ and the priest have the sametime, but the ‘poor man’ and the ‘people’ have not the same time.But have the ‘poor man’ and the priest really the same time? They threw [a contradiction] against it:From what time may one begin to recite the Shema’ in the evening? From the timethat the [Sabbath] day becomes hallowed on the Sabbath eve. These are the words of Rabbi Eliezer.Rabbi Yehoshua says: From the time that the priests are ritually cleanto eat their terumah. Rabbi Meir says: From the timethat the priests take their ritual bath in order to eat their terumah. (Said to himRabbi Yehudah: When the priests take their ritual bath it is still day-time!)Rabbi Hanina says: From the time that the poor man comes [home] to eat his breadwith salt. Rabbi Ahai (some say: Rabbi Aha). says:From the time that most people come home to sit down to their meal. Now, ifyou say that the poor man and the priest have the same time, then Rabbi Hanina would be saying the same thing asRabbi Yehoshua ? From this you must conclude, must you not, that the poor man has onetime and the priest has another time. — Draw indeed that conclusion! Whichof them is later? — It is reasonable to conclude that the ‘poor man’ is later. For ifyou say that the ‘poor man’ is earlier, R. Hanina would be saying the same thing as R. Eliezer.Hence you must conclude that the poor man is later, must you not? — Draw indeedthat conclusion. The Master said: ‘Rabbi Judah said to him: Do notthe priests take their ritual bath when it is still daytime!’ The objection of Rabbi Yehudah to Rabbi Meir seems well founded! And Rabbi Meir?Thus he may reply to him: Do you think that I am referring to the twilight [as defined] by you? I am referring to the twilight[as defined] by Rabbi Yose. For Rabbi Yose says: The twilight is like the twinkling of an eye. This enters and that departs — and one cannot exactly fix it.דילמא ביאת אורו הוא, ומאי "וטהר"? טהר גברא.אמר רבה בר רב שילא: אם כן, לימא קרא 'ויטהר'.מאי "וטהר"? טהר יומא, כדאמרי אינשי: איערבשמשא ואדכי יומא .במערבא הא דרבה בררב שילא לא שמיע להו, ובעו לה מיבעיא:האי "ובא השמש" – ביאת שמשו הוא, ומאי "וטהר" –טהר יומא, או דילמא ביאת אורו הוא, ומאי"וטהר" – טהר גברא? והדר פשטו לה מברייתא:מדקתני בברייתא, "סימן לדבר – צאת הכוכבים",שמע מינה ביאת שמשו הוא; ומאי "וטהר"? טהריומא:אמר מר: משעה שהכהנים נכנסין לאכולבתרומתן.ורמינהו: "מאימתי קורין את שמעבערבין? משהעני נכנס לאכול פיתו במלח,עד שעה שעומד ליפטר מתוך סעודתו". סיפאודאי פליגא אמתניתין; רישא מי לימא פליגאאמתניתין? לא; עני וכהן חד שיעורא הוא.ורמינהו:"מאימתי מתחילין לקרות קריאת שמע בערבית?משעה שבני אדם נכנסין לאכול פיתן בערבישבתות, דברי רבי מאיר. וחכמים אומרים, משעהשהכהנים זכאין לאכול בתרומתן. סימן לדבר,צאת הכוכבים. ואף על פי שאין ראיה לדבר, זכרלדבר, שנאמר: "ואנחנו עושים במלאכה וחציםמחזיקים ברמחים מעלות השחר עד צאתהכוכבים". ואומר: "והיו לנו הלילה משמר והיוםמלאכה" .מאי "ואומר"?וכי תימא מכי ערבאשמשא ליליא הוא, ואינהו דמחשכי ומקדמי,תא שמע: "והיו לנו הלילה משמר והיום מלאכה" .קאסלקא דעתך דעני ובני אדם חד שיעורא הוא,ואי אמרת עני וכהן חד שיעורא הוא, חכמיםהיינו רבי מאיר. אלא שמע מינה עני שיעוראלחוד וכהן שיעורא לחוד .לא; עני וכהן חדשיעורא הוא, ועני ובני אדם לאו חד שיעוראהוא.ועני וכהן חד שיעורא הוא? ורמינהו:"מאימתי מתחילין לקרות שמע בערבין? משעהשקדש היום בערבי שבתות, דברי רבי אליעזר.רבי יהושע אומר, משעה שהכהנים מטוהריםלאכול בתרומתן. רבי מאיר אומר, משעהשהכהנים טובלין לאכול בתרומתן. אמר לורבי יהודה: והלא כהנים מבעוד יום הם טובלים!רבי חנינא אומר: משעה שעני נכנס לאכול פתובמלח. רבי אחאי, ואמרי לה רבי אחא, אומר:משעה שרוב בני אדם נכנסין להסב" .ואיאמרת עני וכהן חד שיעורא הוא, רבי חנינא היינורבי יהושע! אלא לאו שמע מינה שיעורא דענילחוד ושיעורא דכהן לחוד? שמע מינה. הימינייהו מאוחר? מסתברא דעני מאוחר; דאיאמרת דעני מוקדם, רבי חנינא היינו רבי אליעזר.אלא לאו שמע מינה דעני מאוחר? שמעמינה:אמר מר, "אמר ליה רבי יהודה: והלאכהנים מבעוד יום הם טובלים". שפיר קאמר ליה רבי יהודה לרבי מאיר. ורבי מאיר?הכי קאמר ליה: מי סברת דאנא אבין השמשות דידך קא אמינא? אנא אביןהשמשות דרבי יוסי קא אמינא, דאמר רבי יוסי: בין השמשות כהרף עין, זה נכנס וזה יוצא, ואי אפשר לעמוד עליו.
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