ברייתא כיצד מרקדין לפני הכלה ב״ש אומרים כלה כמות שהיא וב״ה אומרים כלה נאה וחסודה אמר להם ב״ש אפילו היא חגרת או סומא הכתיב מדבר שקר תרחק. א״ל ב״ה מקח רע ישבחנו בעיניו או יגננו בעיניו ישבחנו בעיניו לפיכך ב״ה אומר תהא דעתו של אדם מעורבת עם הבריות: [גמ׳] וב״ה נמי ליכא הכא נאה. דלמא נאה במעשיה נאה מבתי אבות וחסידה בדנפשיה דאחזוקי בבישתא לא מחזקינן. וב״ש אומר מי כתיב משקר הרחק מדבר אפילו סתם. וב״ה אומר כי אמר רחמנא מדבר שקר משום ונקי וצדיק הא לקיומי שפיר דמי וב״ה מ״ש דמיתביה ממקח וליתביה מדאורייתא דתניא גדול השלום שאפילו הקב״ה שינה בו דמעיקרא כתיב [ואדוני וקן ולבסוף כתיב] ויאמר ה׳ אל אברהם וגו׳ ואני זקנתי. הכי קאמרי לא מיבעיא דמדאורייתא שפיר דמי אלא אף לבריתא שפיר דמי כלפליא. איפוך. גופא ונקי וצדיק אל תהרוג השתא נקי אמרת לא וצדיק מבעיא נקי מעדים וצדיק מתלמידים. ש״מ נקי מעדים ורשע מתלמידים אל תהרוג. רשע מתלמידים ס״ד אימא מאחד. דרש רבא מאי דכתיב כי צדיק ה׳ צדקות אהב ישר יחזו פנימו של צדיקים אי הכי צדיקים מבעיא ליה אלא לכדדריש רבא דאתא מארבעין ושריא מק״ו דריש לקיש כל הכתוב לחיים בירושלם: BARAITHA.1Keth. 16b-17a (Sonc. ed., pp. 92ff.). How does one dance2The meaning here is to recite the praises of a bride. before the bride? Beth Shammai said: The bride as she is; and Beth Hillel said: Beautiful and graceful bride!3Whether she possessed the qualifications or not. Beth Shammai said to Beth Hillel: Even if she is lame or blind? But it is written, Keep thee far from a false matter!4Ex. 23, 7; and there must be no departure from the truth even for a bride. Beth Hillel replied: If one has made a bad purchase, should one esteem it in his eyes or depreciate it? Surely one should esteem it in his eyes. Therefore Beth Hillel said: Always should the disposition of a man be pleasant towards his fellow-creatures.
GEMARA. But how can Beth Hillel [say of a bride] that she is beautiful when in fact she is not? [Beth Hillel can reply that in the circumstances people will understand it as] beautiful in her deeds and graceful in her person because we do not presume [to attribute to a person] what is unbecoming. And [what can] Beth Shammai [reply to this]? They can say: Is it written, ‘Keep far from a falsehood’? [It is written, From a false] matter,5lit. ‘word’. even if it be inexplicit.6It is therefore wrong to make a statement and expect people to take it in a different sense. And [what can] Beth Hillel [reply to this]? They can say: When the All-present declared, Keep thee far from a false matter, it is in connection with what follows, And the innocent and righteous slay thou not;7i.e. the context is giving false evidence which will lead to an innocent person being condemned to death. but where it is a case of preserving life8Creating a deeper love between husband and wife. it is in order [to depart from the strict truth]. Should the question be raised: Why do Beth Hillel in their refutation cite the example of ‘a bad purchase’, let them refute Beth Shammai from the Torah! For it has been taught:9Yeb. 65b (Sonc. ed., pp. 437f.); B.M. 87a (Sonc. ed., p. 502, n. 4). Great is peace, seeing that for its sake the Holy One, blessed be He, modified a statement. At first it is written, My lord being old,10Gen. 18, 12. and afterwards, I … who am old.11ibid. 13. When Sarah was told by the angel that she would have a son she laughed to herself and exclaimed, My lord being old; but when God repeated what she had said to Abraham, not to hurt his feelings He changed the word to I … who am old. [Beth Hillel] can reply: There is no question [that what we say] is correct according to the Torah, but it is also correct by the standard of human beings; reverse it.12The text should read kelappë ’alyah, lit. ‘towards the tail’, i.e. reverse it, and the word which follows is an explanatory gloss (Jastrow s.v. ’alyah). The meaning is, To meet the question raised, it would be best in the Baraitha first to cite the passage from Genesis and then the example of ‘a bad purchase’.
[It was quoted above:] And the innocent and righteous slay thou not. Since you mention the innocent [may not be slain], obviously the righteous [may not]!13The term innocent has a negative connotation, viz. one who keeps away from evil; but the term righteous has both a negative and positive connotation, viz. one who keeps away from evil and does good. [It denotes] ‘innocent because of witnesses’ and ‘righteous because of disciples’.14These are forensic terms. I. Where two witnesses testify against a man that he had committed an offence but disagree on the details, the accused is discharged. E.g., two witnesses testify that they saw him worshipping idols; one says that he worshipped the sun and the other that it was the moon. Because the witnesses are in disagreement on details, the man is acquitted. He is technically termed naḳi me‘edim, ‘innocent (or, freed) because of [the disagreement of] witnesses’. II. In the criminal court young scholars sat in rows in front of the judges. When the trial ended and before the verdict was delivered, any one of these scholars could, if he knew anything in favour of the accused, come forward and speak for him, and if the judges accepted his statement they discharged the accused. He was then termed ẓaddiḳ min hattalmidim, ‘righteous (i.e. acquitted) because of the disciples’. If the disciple wished to testify against the accused, he was not permitted to do so. That would be a case of rasha‘ min hattalmidim, ‘condemned because of the disciples’, which was not allowed. Cf. Sanh. 33b-34a (Sonc. ed., p. 212) and Rashi ad loc. From this we learn [the ruling]: Do not put to death ‘the innocent because of witnesses’ and ‘the condemned because of disciples’. [Do you think,] ‘Condemned because of disciples’? Say, because of one of the disciples.15This refusal to listen to disciples’ statements against the accused holds good only when one disciple came forward. This procedure is based on Num. 35, 30; cf. Sanh. loc. cit.
Raba expounded: What is the meaning of what is written, For the Lord is righteous, He loveth righteousness; the upright shall behold His face?16Ps. 11, 7. If so, [the verse should read,] ‘He loveth the righteous’!17Since He is described as righteous, that is the wording which might have been expected. But [it is to be understood] as Raba interpreted it:18Cf. ‘Erub 19a (Sonc. ed., pp. 129f.). Abraham19So the text must be emended. V reads ‘from forty’. comes and brings [redemption to the wicked who are under sentence to suffer in Gehinnom, in agreement with] Resh Laḳish [who said: The fire of Gehinnom has no power over the transgressors in Israel,] or it may be deduced by an argument from minor to major [from the golden altar], as it is stated, Every one that is written unto life in Jerusalem.20Isa. 4, 3. The text is obviously corrupt and is conjecturally reconstructed from the Talmud. Abraham, in freeing the sinners of Israel from Gehinnom, performs an act of righteousness which merits him the love of God, Who is righteous, especially as He has written unto [eternal] life every one in Jerusalem (i.e. the whole people of Israel).
ברייתא לא ישמח אדם בין הבוכים ולא יבכה בין השמחים לא יהא ער בין הישנים ולא יהא ישן בין הערים: [גמ׳] מאי איריא דתני לא ישמח ברישא ליתני לא יבכה. חדא דמידי דפורעונותא לא קתני ואדרבה דרבים עדיפא אלא כדשלמה נקיט ליה טוב ללכת אל בית אבל דיקא נמי דקתני לא ישמח ולא קתני לא ישחוק וקתני סוף לא יבכה ולא קתני לא יזעף. לעולם אל יהי אדם קפדן בסעודה בסעודתייהו הוא דלא להוי הא בדרשא ובישיבה ובדברים אחרים להוי. הא ב״ה קתני לה דקאמרי ליה לשמאי אף ע״ג דכביש לך קפדא להטיל אימא על הבריות בביתא מיהו לא ליקפד מר דלמא נמנע למעבד מצוה. מעשה בשלשה בני אדם שהמרו זה את זה ואמרו כל מי שילך ויקניט את הלל יטול ארבע מאות זוז ואותו יום ערב שבת היה וכו׳. מעשה בר׳ עקיבא שהיה מהלך בדרך וחד מן אתינא איקלע לגבי חד עכו״ם פרש לון ארבע ערשוון ועבד לון שירו סגיא ואשקי לון חמרא אמרי חזיין אנן דהדין חמרא דמייתא הוא אייתי לון בשרא אמרי הדין בשרא דכלבא הוה אייתי להון מורסא אמרי מי רגלים הוה בה אייתי לון חרדלא אמרי חפשושין הוה בה אזל לגבי ההיא קפילא א״ל מאי עובדיה דההוא חמרא א״ל ולא מידי א״ל אשתבעינך דתימא לי א״ל כרמא דאבא הוה והוה ביה קבריה. אזל לגבי טבחא וא״ל גדיא הוא דמיתא אימיה ואונקתיה מן כלבא. אזל לגבי מוריסא א״ל ליליא חד הוינא רוי ואחדוניה לבבא באנפוי וצריכנא למי רגלים ולא למסתגי לי פתחתי לה לדנא ורמאי ליה אזל לגבי חרדלא א״ל ליליא חד שבקתיה מגלי ועלון ביה. אזל ואטרח לון ועבד לון שירו אמרין דין לדין חזיין אנן כרעיה דמריה ביתא ככרעיה מימוס. שמע מארי ביתא א״ל דילמא קושטא אינון אמרין אזל עבד נפשיה מרע כתבין ליה כולי עלמא א״ל לאימיהא אילו אמרת לי שמא דאבא מסתינא אמרה ליה אמר לה משקרת. כיון דחזיתיה מסתער א״ל ברי זימנא חדא אייתי לי בעלי חד זמא ואיתבעלית ליה ועברתך. אזל גפף להון וסגיד להון ואמר קושטא אנתון עמא דאלהא קדישא והוא שאמר שלמה כי ברוב חכמה רב כעס ויוסיף דעת יוסיף מכאוב: עובדא הוה בחד גברא דאתא לבי כנשתא א״ל לינוקא סב הדין פריטי ואייתי מה נאכל ונשבע ונותר וניתי לביתין אייתי ליה מילחא א״ל מרי תיכול ותשבע ותותיר ותוביל: BARAITHA. One should not be joyous when in the presence of those who weep, or weep in the presence of those who rejoice. One should not be awake among those who sleep or asleep among those who are awake.
GEMARA. On what grounds does the Baraitha first teach, ‘One should not be joyous’? Let it first teach, ‘Or weep’, etc.! Firstly, because one should not begin with unfortunate circumstances,21lit. ‘matters of punishment’, here people who have cause to weep. but on the contrary, priority should be given to the majority.22And the majority rejoice rather than weep. [The Baraitha] follows the teaching of Solomon [who wrote], It is better to go to the house of mourning, than to go to the house of feasting.23Eccl. 7, 2. Here mourning is mentioned first. Here is an additional proof: [The Baraitha] reads, ‘One should not be joyous’ and not ‘One should not make merry’, and then ‘or weep’ and not ‘be serious’.24The wording of the Baraitha proves that, like Ecclesiastes, it does not deal with ordinary merry-making and seriousness, but with rejoicings at a marriage-feast and the anguish one feels in a house of mourning.
BARAITHA. One should not be impatient at meals.
GEMARA. One should not be [impatient] at meals; [is it then to be inferred from this] that in giving an exposition [of Torah], in studying and in other matters one may be [impatient]? Did not Beth Hillel cite this and say to Shammai, ‘Although you are hot-tempered and consequently overawe your fellow-beings, yet do not display impatience [towards the members of your household]25On terrorizing one’s household, cf. Giṭ. 6b-7a (Sonc. ed., p. 21). lest you hinder them from performing good deeds’?
26For the story, cf. Shab. 31a (Sonc. ed., pp. 138f.).It once happened that two27V has ‘three’. men made a wager with each other, saying, ‘He who goes and makes Hillel angry shall receive four hundred zuz’. Said one, ‘I will go and incense him’.28V has ‘etc.’ The anecdote is here reproduced in full from the Soncino version. That day was the Sabbath-eve, and Hillel was washing his head. He went, passed by the door of his house and called out, ‘Is Hillel here, is Hillel here?’28a(28a) He spoke rudely, without addressing Hillel by his title. Thereupon he robed and went out to him, saying, ‘My son, what do you require?’ ‘I have a question to ask,’ he said. ‘Ask, my son,’ he prompted. Thereupon he asked, ‘Why are the heads of the Babylonians29Hillel was a Babylonian, and so the question was intended as a personal insult. round?’ ‘My son, you have asked a great question,’ replied he; ‘because they have no skilful midwives.’ He departed, tarried a while, returned and called out, ‘Is Hillel here, is Hillel here?’ He robed and went out to him, saying, ‘My son, what do you require?’ ‘I have a question to ask,’ said he. ‘Ask, my son,’ he prompted. Thereupon he asked, ‘Why are the eyes of the Palmyreans bleared?’ ‘My son, you have asked a great question,’ replied he; ‘because they live in sandy places.’ He departed, tarried a while, returned and called out, ‘Is Hillel here, is Hillel here?’ He robed and went out to him, saying, ‘My son, what do you require?’ ‘I have a question to ask,’ said he. ‘Ask, my son,’ he prompted. He asked, ‘Why are the feet of the Africans wide?’ ‘My son, you have asked a great question,’ said he; ‘because they live in watery marshes.’30To enable them to walk with ease. ‘I have many questions to ask,’ said he, ‘but fear that you may become angry.’ Thereupon he robed, sat before him and said, ‘Ask all the questions you have to ask’. ‘Are you the Hillel who is called the Nasi’ of Israel?’ ‘Yes,’ he replied. ‘If that is so,’ he retorted, ‘may there not be many like you in Israel.’ ‘Why, my son?’ queried he. ‘Because I have lost four hundred zuz through you,’ complained he. ‘Be careful of your moods,’ he answered, ‘Hillel is worth it that you should lose four hundred zuz and yet another four hundred zuz through him, yet Hillel shall not lose his temper.’
31For a parallel to the story, cf. Midrash Rabbah, Lamentations, I, 1, §4 (Sonc. ed., pp. 74f.).It once happened that R. ‘Aḳiba, accompanied by an Athenian, went on a journey and chanced to stay with a Gentile. He prepared for them four beds, laid an abundant meal before them and gave them wine to drink. They said, ‘We discern that this wine [has the flavour of]the dead’. He brought them meat and they said, ‘This meat is dog’s flesh’. He brought them pickle and they said, ‘It contains urine’. He brought them mustard and they said, ‘It contains beetles’. [The host] went to the tavern-keeper and asked, ‘What happened to the wine?’ He replied, ‘Nothing’. He said, ‘I adjure you to tell me’. He replied, ‘The wine comes from my father’s vineyard where he is buried’. He went to the butcher who told him, ‘It was the meat of a lamb whose dam died and I made her suck from a bitch’. He went to the pickle-maker who told him, ‘One night I was drunk and [my family] locked me in. I wanted to pass water but was unable to go out, so I opened this [jar of pickle] and poured the urine into it’. He went to the mustard-maker who told him, ‘One night I left [the mustard] uncovered and beetles got into it’. He then took the trouble to prepare [another] meal for them. They said one to another, ‘We notice that the host’s legs are like those of a clown’. The host overheard this and said [to himself], ‘Perhaps these men speak the truth’. So he pretended to be very ill and people came to visit him. He said to his mother, ‘If you disclose to me the name of my father I will recover’. She told him, but he said to her, ‘You are telling a lie’. Since she noticed that he was grieved she said to him, ‘My son, once my husband brought a clown to me; I misconducted myself with him and conceived you’. He went and embraced them, bowed to them and exclaimed, ‘In truth you are the people of the Holy God’. This is what Solomon said, For in much wisdom is much vexation; and he that increaseth knowledge increaseth sorrow.32Eccl. 1, 18. The information which he obtained from his mother caused him sorrow.
33Cf. Midrash Rabbah, Lamentations, I, 1, §7 (Sonc. ed., p. 77).A man once entered a school and said to a child, ‘Take this money and bring me something of which we can eat our fill and leave some over to take home’. He brought him salt and said to him, ‘Sir, you may eat your fill and leave some over to take home’.
ברייתא לא יאכל אדם שום ובצל מראשו אלא מעליו ואם אכל הרי זה גרגרן. לא יאכל אדם בכל אצבעותיו מפני שנראה כגרגרן. ולא יכניס ידו לתוך פיהו: [גמ׳] אמר רבא לא שנו אלא בתוך אכילה אבל לאחר אכילה לא מ״ט משום אסתניס. ולא יתן בכוסו אלא כדי דעתו מ״ט משום שיורין דאמר מר כל שיורי כוסות מטפשין חוץ משיורי הבדלה. האי מאן דשתי שיורי ארבעין לא חיי לא יטול אדם את המקדא לשתות ופיהו מלא חיישינן לאניני הדעת לא יטול אדם את הכלי ביד ואצבעותיו מלוכלכות ברוטב. לא ינפח במים וישתה משום שתים ת״ר שלשה חייהם אינם חיין ואלו הם הרחמנים והרתחנין ואניני הדעת אמר רב יוסף וכלהו איתנהו בי. כל ימי עני רעים זה שדעתו רעה וטוב לב זה מי שדעתו יפה ד״א כל ימי עני רעים זה [רחמני וטוב לב זה] אכזרי. דרש רבא כל מי שיש בו שלש מדות הללו בידוע שהוא מזרעו של אברהם [אבינו] רחמן וביישן וגומל חסדים בשלמא גומל חסדים דכתיב חסד לאברהם בישן נמי כדדריש רבא הנה נא ידעתי [כי אשה יפת מראה את] ולא עד עכשיו. אלא רחמן הא אברהם לא רחים על בריה. היינו רבותיה דאברהם להודיעך חבתו בהקב״ה : BARAITHA.34Cf. Beẓah 25b (Sonc. ed., p. 129); DER VI, p. 553. A man should not eat leek or onion from its top but from the leaves; and if he did eat [in that manner] he is a glutton. A man should not eat using all his fingers because he has the appearance of a glutton; nor should one put his hand into his mouth.
GEMARA. Raba said: This35Not to put one’s hand into his mouth. applies only during the meal but not after it. Why? Because he may be delicate.36And he must remove the bits which stuck to his teeth.
BARAITHA. He should only fill his cup with as much as it is his intention [to drink].
GEMARA. What is the reason? Because of the ‘remnants’.37The wine left over in the cup. For the master said: All the ‘remnants’ of cups make one dull except the ‘remnants’ of the Habdalah.38Cf. Pirḳë d’R. Eliezer XX, ed. G. Friedlander, p. 146, n. 7: ‘Because the wise men have said: The observance of the “remnants” left over in connection with a religious act keeps back punishments’. Cf. Ṭur, ‘Oraḥ Ḥayyim in section Shabbath, §299. One who drinks ‘remnants’ for forty [days] will not survive.
BARAITHA. One should not take a potsherd which is full to the brim and drink from it so as not to offend fastidious persons. One should not handle a vessel with greasy fingers; nor should one blow on water and drink it for two [reasons].39Blowing causes foam and drinking it brings on catarrh in the head. Further, if he blows away the foam, it leads to poverty because some of the liquid is lost in the process. Cf. Ḥul. 105b (Sonc. ed., p. 585).
GEMARA. The Rabbis have taught:40Pes. 113b (Sonc. ed., p. 584). There are three whose life is not life, viz. the [over-] compassionate, the hot-tempered and the fastidious. R. Joseph said: All these [qualities] are found in me.
[It is written,] All the days of the poor are evil—this refers to a discontented man. But he that is of a merry heart hath a continual feast41Prov. 15, 15.—this refers to a contented man.42B.B. 145b (Sonc. ed., p. 628); Sanh. 100b (Sonc. ed., p. 683). Another explanation: All the days of the poor are evil—this refers to the compassionate. But he that is of a merry heart—this refers to the cruel.
Raba expounded:43Cf. Yeb. 79a (Sonc. ed., p. 535); Beẓah 32b (Sonc. ed., p. 165). Whoever is distinguished by the following three characteristics is certain that he is of the seed of our father Abraham: merciful, bashful and benevolent. This is all right with the benevolent, for it is written, Thou wilt show faithfulness to Jacob, mercy to Abraham;44Micah 7, 20. Mercy, i.e. benevolence, is associated with Abraham’s name. also bashful, as Raba interpreted: Behold now, I know that thou art a fair woman to look upon;45Gen. 12, 11. Now but not until now; cf. B.B. 16a (Sonc. ed., p. 80). but why merciful? Abraham had no mercy upon his son!46Isaac, whom he was ready to sacrifice at God’s command. Herein is to be found the greatness of Abraham, to make known how great was his love for the Holy One, blessed be He.47The episode has no relationship to the Patriarch’s mercy.
ברייתא לא יעבור אדם פרוסה בקערה ולא יקנח את הקערה בפרוסה ולא ישתה אדם מכוסו ויתן לחברו ולא ישוך אדם את פתו ויתננו לחברו אלא א"כ מחיש (אולי צ״ל מכיר) דעתו של חברו חמשה דברים נאמרו בפת אמר רבא אין פורסין לא את הפרוסה על הספר ולא את הספר על הפרוסה ואין סומכין לא את הספר בפרוסה ולא את הפרוסה בספר חישב עליו לקדש אסור לזורקו במקום מטונף: BARAITHA.48Cf. DER IX, p. 558. One should not move a piece of bread across the plate or wipe the plate with it. He should not drink from his cup and pass it to his friend; nor should he bite into the bread and pass it to his friend unless he knows his friend’s mind [that he does not object]. Five things have been said in connection with bread:49Cf. Ber. 50b (Sonc. ed., p. 305) where the reading is ‘four things’. The passage within brackets is inserted by H but omitted by V. [Raw meat should not be placed on bread, or a cup of wine on bread, or a plate on bread. Bread should not be thrown about, and one should not sit on articles of food].
GEMARA. Raba said: A piece of bread should not be placed on a book or a book on a piece of bread; a book should not be rested against a piece of bread or a piece of bread against a book. If it was his intention to recite Ḳiddush over it, he may not put it in an unclean place.
ברייתא לא ישלח אדם לחברו חבית של מים לשם שמן [גמ׳] מ״ט כל דבר של תקלה אסור לעשות דכתיב ולפני עור לא תתן מכשול איבעיא להו ירך שנתבשל בה גיד הנשה מהו לשלחו לעובד כוכבים. אבר מן החי לא מבעי לך דאמר מר בני נח מצווין על (הסירוס) [אבר מן החי] וקא עבר משום ולפני עור לא תתן מכשול. אבל הכא לא או דילמא לא שנא. ת״ש שולח [אדם] ירך לנכרי שגיד הנשה עמה: BARAITHA. A man should not send to his fellow a cask of water50Instead of water it would be better to read ‘wine’ as in Ḥul. 94a (Sonc. ed., p. 528). There the story is related of a tragedy which followed as the consequence of such an act of deception. as oil.
GEMARA. What is the reason? It is forbidden to do anything which may give him offence; as it is written, Nor put a stumbling-block before the blind.51Lev. 19, 14. The question was asked: May one send to a Gentile a thigh which has been cooked with the sinew?52Contrary to the Law of Gen. 32, 33. It is obvious that [one may not send to a Gentile] a limb cut from a living animal, for the master said:53Sanh. 56a (Sonc. ed., pp. 381f.). This is one of the seven Noachian laws. The sons of Noah54i.e. non-Jews. were forbidden to eat a limb cut from a living animal; therefore [one who sent a Gentile meat with the sinew of the thigh would commit an offence] because of Nor put a stumbling-block before the blind. But here [with the sinew of the thigh] they were not [forbidden and a violation of the law would not arise]; or perhaps there is a difference between the two cases! Come and hear:54a(54a) Ḥul. 93b (Sonc. ed., p. 525). A man may send to a Gentile a thigh wherein is the sinew.
ברייתא לא יאמר אדם לחבירו טול שמן מפך ריקן [גמ'] גונב דעת הבריות כגונב דעת המקום שהרי אמרה תורה על הגזלן לשלם בראשו ועל הגנב פי שנים בכלים ותשלומי ד׳ בצאן וחמשה בבקר מ״ט דחש רחמנא אטרחיה: BARAITHA.55Cf. ibid. 94a (Sonc. ed., p. 527). A man may not say to his fellow, ‘Take oil from the jar when it is [in fact] empty’.
GEMARA. He who steals the mind56Crafty deception, cf. I. Epstein, The Jewish Way of Life, pp. 58f. of his fellow is as though he deceived the All-present, because the Torah decreed that the robber must pay in full57Ex. 22, 2. for the theft, but the thief must pay twofold in the case of articles, fourfold in the case of sheep, but fivefold in the case of cattle.58ibid. XXI. 37. The thief had to carry the sheep off on his shoulders but he could ride on the ox. Cf. B.Ḳ. 79b (Sonc. ed., p. 452). Why [the difference]? Because the All-merciful showed consideration [to the thief for his trouble].
ברייתא לא יאכל אדם עד ארבע שעות ולא ישתה עד ארבע שעות: [גמ׳] איני והא אמר ליה רבא לרבה בר מרי מנא הא דאמרי אינשי שיתין רהוטי רהוט ולא דוריה לגברא דמצפרא כרך ואמור רבנן השכם ואכול בקיץ מפני החמה ובחורף מפני הצנה. התם דפת שחרית הכא במאי עסקינן באכילה מרובה רוחץ אדם לארבע שעות לא צריך: BARAITHA. A man should not eat [his breakfast] until four hours [of the day],59i.e. ten o’clock. The day began at 6 a.m. Cf. Shab. 10a (Sonc. ed., p. 36). or drink until four hours.
GEMARA. But it is not so! Did not Raba say to Rabbah b. Mari:60B.Ḳ. 92b (Sonc. ed., p. 534). Whence can the popular saying be derived, ‘Sixty runners may pursue him who has an early meal in the morning and will not overtake him’? And the Rabbis said: Have early breakfast in the summer because of the heat and in winter because of the cold! There it speaks of the morning meal [which is light], but here it deals with a heavy meal.
BARAITHA. A man should bathe at61H reads ‘until after four hours’. Cf. DER, p. 560f. four hours.
GEMARA. This is an unnecessary statement.62This is either a gloss or a printer’s error.
ברייתא מזגו לו את הכוס ישהה וישתהו וכמה ישהה בחמין ג' פעמים ובצונן ארבעה כדי ארבעה כוסות שנתנו לו. והא ארבעה קאמר ההוא לחמין. הנכנס לבית המרחץ כיצד יעשה אומר יהי רצון מלפניך ה׳ אלהי שתכניסני לשלום ותוציאני לשלום ותצילני מזו ומכיוצא בו לעתיד לבא ולא יארע בי קלקלה ואם יארע בי תהא מיתתי כפרתי על כל עונותי. קודם שיכנס מאחר שיתפלל פושט חלוקו ומתיר חגורו ומסלק את כובעו ואח״כ מסלק פרסקו התחתונה וכן לענין תפילין מסלק זה של ראש ואח״כ של יד שמעת מינה כובע לית בה משום קדושה וה״מ כובע אבל סודרא לא דכתיב סוד ה׳ ליריאיו מ״ט לא קתני מברך יהי רצון מלפניך ה׳ אלהי שתעלני מזו ומכיוצא בו לעתיד לבא ולכשיצא אומר מודה אני לפניך רבון העולמים שהצלתני משקיעת מים ומשריפת אש יהי רצון מלפניך ה׳ שתצילני מדומה לזו לעתיד לבא. מידי דדרך ארץ קתני דברכות לא קתני אלא הא דתנן לסוף פרקא הנכנס לבית הכסא אומר התכבדו ואמאי התם לאו ברכה היא דאמר מר היה מתעטף בטלית המצוייצת מניחו בקרן זוית ואינו צריך לומר אשר יצר למה לי איידי דתאנו הא תני הא: BARAITHA. When his cup is filled,63lit. ‘mixed’, i.e. with water. he should pause in drinking it.64He should not drink it in one draught; cf. Beẓah 25b (Sonc. ed., p. 130); Pes. 86b (Sonc. ed., p. 456). How many [pauses]? If [it is mixed] with warm water, he should pause three times; if with cold, four times, so that [it is equivalent to] his having been given four cups.
GEMARA. But it says four!65The question i: directed against the last words of the Baraitha. The assumption was that this clause is to be taken in connection with the one immediately before it: ‘If with cold, four times’. If there are four pauses, that would necessitate five draughts. This refers to when the cup is mixed with warm water.66In this case there are three pauses, making four draughts.
BARAITHA. When about to enter the bath-house how should a man act? He says,67Cf. DER X, p. 560. On the bath-house, cf. J. Rabbino-witz, Mishnah Megillah, p. 92. ‘May it be Thy will, O Lord my God, that Thou bring me in in peace and bring me out in peace. Do Thou save me from this and similar [dangers] in the future and may no mishap befall me; and if it does, may my death be an atonement for all my sins’. Before entering and after he has recited the prayer, he takes off his shirt, loosens his girdle, removes his hat and then slips off his undergarment. It is similar with the [removal of the] tefillin: first he removes the phylactery of the head and then the phylactery of the hand.68Men. 36a (Sonc. ed., p. 224).
GEMARA. From this you may deduce that there is no sanctity attached to the hat.69Seeing that the hat is not removed last. This applies only to the hat but not to the turban,70Sudra’, i.e. sudarium, the distinctive headgear of Rabbinical scholars. Cf. Ḳid. 8a (Sonc. ed., p. 29, n. 5); Shab. 77b (Sonc. ed., p. 368) and S. Krauss, Talmudische Archäologie, I, pp. 166f. as it is written, The counsel [sod] of the Lord is with them that fear Him [yere’aw].71Ps. 25, 14, taking the word sudra’ to be a hybrid made up of sod yere’aw.
Why does the Baraitha use the verb ‘says’ and not ‘makes the benediction’:72The assumption is that ‘says’ implies a general meditation while ‘makes a benediction’ indicates a specific prayer in the form of a benediction. The reading in Tosiftha Ber. VII, 17, is ‘prays’, which is more appropriate. ‘May it be Thy will, O Lord my God, to deliver me from this and similar [dangers] in the future’; and when leaving he says, ‘Lord of the universe! I thank Thee for that Thou hast delivered me from sinking in the water73Drowning in the bath. and from being burnt by fire.74Scalded by the vapour. May it be Thy will to deliver me from anything similar in the future’? [The Baraitha] is concerned with right conduct75i.e. expressing one’s sense of dependence on God. and not with the benedictions [to be recited]. But what about the following which is learnt at the end of the chapter:76What follows does not occur in this tractate but is found in DER XI, p. 566. One who enters a privy says, “Be honoured [ye honoured and holy beings who minister to the Most High! Give glory to our God, remain in your place, be mindful, help me, guard me, wait for me until I shall have entered and left; for what I am doing is the way of men”]’? There it is not a case of a ‘benediction’, for the master said:77What follows is not found in the Talmudic sources. If he wrapped himself in a ṭallith with fringes attached, he leaves it in the corner and he has no need to recite a prayer. Why, then, [does it continue with: One who leaves a privy says,] ‘Blessed be … Who hast formed man in wisdom’?78For the full form of the prayer, cf. P.B., p. 4. While it deals with the one, it also [takes the opportunity] to deal with the other.
ברייתא הנכנס לבית המרחץ אין מתעמל ואין מתגרד על השיש (ואין משתבר): [גמ׳] מאי מתעמל כגון האי דכיף רישיה ביני ברכיה. ואין מתגרד איני והא שמעיה דרבא הוה מגרד ליה כי אמרי׳ ביד: BARAITHA. One who enters the bath-house should not exercise himself,79Have massage. In V this clause is attached to the next Baraitha but is more appropriate here. or scrape himself on the marble [slab], or have his limbs broken.80A form of massage; cf. DER X, p. 560f. All these forms of exercise should not be undertaken in the public bath-house out of modesty.
GEMARA. What is the meaning of ‘exercise himself’? For example, pressing his head between his knees. ‘Or scrape himself’: but it is not so! For [we are informed that] the servant of Raba scraped him! It speaks of scraping with the hand. ‘Or have his limbs broken’; Rabban Gamaliel said: Whoever has his limbs broken on the marble is the companion of an ass.81Rabban Gamaliel must have had in mind the phrase a large-boned [garem] ass (Gen. 49, 14) and homiletically read the word as גרום, ‘with bones broken’. Hence the association of ‘the breaking of the bones’ with the ass.
ברייתא ואין משתבר אמר ר״ג כל המשתבר על השיש חברו של חמור. בית המרחץ נותן מקום זה שהוא נכנס לזה שהוא יוצא לא ישאל אדם שלום לחברו בבית המרחץ ואם ישאל לו יאמר לו בית המרחץ הוא. האוכל בשוק חברו של כלב: [גמ'] וה״מ בנהמא ומידי דרעבתנותא אבל מידי אחרינא לא: BARAITHA. In the bath-house, one who enters gives way to the one who is leaving.82Cf. j.B.Ḳ. III, 5, 3d: ‘One who enters a bath-house should show honour to him who leaves’. A man should not greet his friend in the bath-house,83Cf. Shab. 10b (Sonc. ed., p. 37); Tosiftha Ber. II, 20. and if he greets him first he should say to him, ‘This is a bath-house’. One who eats in the street is the companion of a dog.84Ḳid. 40b (Sonc. ed., p. 203).
GEMARA. This applies to bread and foods which [are eaten to satisfy] one’s hunger, but not to other things.
ברייתא לא יניח אדם שמן בזכוכית מפני הסכנה: [גמ'] מ״ט דילמא מיתבר ומסתכני ברייתא כדשמואל דאמר שמואל רחץ ולא סך ס״ד אימא לא סך מעיקרא : BARAITHA. A man should not leave oil85The oil was used by the bathers to remove the sweat and dirt from the body. in a glass because of danger.
GEMARA. What [danger] is there? Lest it be broken and endanger [the bathers]. As Samuel said:86Cf. Shab. 41a (Sonc. ed., p. 191). If one bathes without anointing [he is like water poured over a barrel].87The water pours around it but does not enter the barrel. Say,88Since a man does not bathe without anointing his body, read Samuel’s dictum in the following sense. ‘And has not anointed himself previously’.
ברייתא ובכל מקום לא ירוק אדם בפני חברו ולא יניח רגלו על שפת האמבט ויהא קופץ בתוכו מפני שהוא דרך המיתה. הקורא שמע שני פעמים הרי זה מגונה. והטובל שני פעמים הרי זה מגונה דילמא דייב על אינשי ולא חזי ליה רחץ בחמין ולא נשתטף בצונן הרי זה גוזל את הרבים: [גמ׳] היכי דמי כגון דעייל לבני בני ומייתי ליה מחמימי ומשתטף ונפיק דהא קא גזל להו. ותיפוק לי דלא סליק ליה בדחמים לנפשיה בביתא אי נמי בדסמיך לנהרא: BARAITHA. A man should not spit anywhere in front of his fellow or put his foot on the bath and jump into it, because it may lead to death. He who recites the Shema‘89He is suspected of the heresy of believing in the existence of two Supreme Powers; cf. Ber. 33b (Sonc. ed., p. 210). twice is reprehensible. So, too, is he reprehensible who immerses twice.90One immersion immediately after the first.
GEMARA. Lest [the water from his head and beard] drip on to people without their noticing it.91After his first immersion they will avoid him to escape the drippings but not after the second. H reads דייק (for דייב), ‘press against’; cf. Y.D. CCI, §62.
BARAITHA. If one bathes in hot water and does not slush himself with cold water he robs the public.
GEMARA. How is this? For example, he entered the bath and they brought him warm water, and he slushed himself with it and then went out; in such a case he has robbed the public!92By his using hot water for the shower, there will be less hot water for the other bathers. But should this not be excluded [from the category of robbery] seeing that his bathing is not beneficial to him?93Cf. Shab. 41a (Sonc. ed., p. 191): ‘If one bathes in hot water and does not have a cold shower, he is like iron put into the fire but not into cold water’, to temper it. He warms himself at home; or [the bath-house] is near a river.94In which he can dip to cool himself.
ברייתא והגוזל את הרבים מה יעשה ילך ויחפור בורות שיחין ומערות ויתקן את הדרכים ואת האסטרטיות ונמחל לו: [גמ׳] מני ר׳ עקיבא היא דאמר לא זה הדרך מוציאתו מידי עבירה עד שישלם גזילה לכל אחד ואחד אפי׳ תימא ר׳ (שמעון) [טרפון] דהא מתנח קמייהו: BARAITHA. If one has robbed the public, what should he do [to atone for his sin]?95Seeing that he does not know to whom to make restitution. He should dig wells, ditches and grottoes, or repair roads and streets; then he will be pardoned.96His work for the welfare of the community is a form of restitution. Cf. Beẓah 29a (Sonc. ed., p. 150); B.Ḳ. 94b (Sonc. ed., p. 550).
GEMARA. In accordance with whose view [is this Baraitha]? R. ‘Aḳiba’s, who said:97Cf. Yeb. 118b (Sonc. ed., p. 835). The case is where a man robbed one of five persons and does not know which was his victim, each declaring, ‘He robbed me’. There is a dispute between R. ‘Aḳiba and R. Ṭarfon. According to the former he has to leave the full amount of the robbery with every one of the persons involved; but R. Ṭarfon holds the view that he has to leave the amount of the robbery with the five claimants and withdraw. This is not the way that would absolve him from sin unless he pays [the full amount of the robbery] to each person. You might even say that it is in accordance with the view of R. Ṭarfon, because here [the amount] lies before them.98Every one of them can make use of the public facilities which the robber provided.
ברייתא כותבי ספרים תפילין ומזוזות הם ותגריהן ותגרי תגריהן אינם רואים סימן ברכה: [גמ׳] תוספתא סוף בכורים כותבי ספרים משום מחסרין ומשום מיתרין. תנן התם האומר אין תפילין לעבור על דברי תורה פטור חמש טוטפות להוסיף על דברי חכמים חייב מני ר׳ שמעון היא דאמר כי טובים דודיך מיין והכא נמי כיון דעקר לכוליה מילתא או לכוליה קרא מתרבש וכיון דעקר ליה לתלויה אי נמי לתגא מתרבש: ת״ר כותבי ספרים והמתורגמין ומעות הבאות ממדינת הים והחזנין אין רואין סימן ברכה לעולם. כותבי ספרים מאן נינהו ארבעה ועשרים ספרא דלא בדיק. והמתורגמין משום דנטלי שכר שבת. מעות הבאות ממדינת הים משום דמתרחיש בהו ניסא. והחזנין משום מלאכת ה׳. תנא כותבי ספרים תפילין ומזוזות אינם רואין סימן ברכה ואי עסוקין לשמה רואין: BARAITHA.99Pes. 50b (Sonc. ed., p. 246). As for them who write [Torah] scrolls tefillin and mezuzoth, they, their traders and their traders’ traders100i.e. all who trade with them directly or indirectly. do not see a sign of blessing.
GEMARA. ‘As for them who write scrolls’:101V inserts: ‘Tosiftha, end of tractate Bikkurim’, a marginal note which was included in the text. because they may omit or add a letter.102Cf. ‘Erub. 13a (Sonc. ed., p. 81), R. Ishmael’s injunction to R. Meir, who was a scribe, ‘Be meticulous in your work, because your occupation is sacred; should you perchance omit or add one letter, you would thereby destroy all the universe’.
We have learnt there:103Sanh. 88b (Sonc. ed., p. 587). If one says, ‘There is no precept of tefillin so that a Biblical law may be transgressed’, he is exempt [from punishment].104Since all people know that the Torah commands the donning of tefillin. [But if he rules that the phylactery of the head must consist of] five compartments, thus adding to the words of the Sages, he is liable.105Because not everyone is aware of the rule that it must have four compartments. According to whom is this? It is according to R. Simeon who said: [It is written,] For thy love is better than wine:106Cant. 1, 2. In the Heb. the word for love is plural and interpreted by R. Simeon in the sense of ‘beloved men’, i.e. the scribes and scholars who are beloved of God. [these are the scribes]. Accordingly when the man107Who declared that there was no precept of tefillin. uproots a whole [commandment of the Torah] or a whole verse, he is not liable;108This is the reading of H; the word in V is corrupt. but where he uproots the law concerning a suspended letter109Certain words in the Heb. text have a letter suspended above the line; cf. ARN, p. 164. or crownlets on letters110Cf. Men. 29b (Sonc. ed., p. 190): ‘Raba said: Seven letters in the Torah require each three crownlets’. he is liable.111Cf. j.Ber. I, 4, 3b: ‘The words of the scribes … are dearer than the words of the Torah’.
The Rabbis have taught:112For the parallels to these passages, cf. Pes. 50b (Sonc. ed., p. 245). The [earnings of] writers of scrolls, [the wages of] interpreters,113Officials who delivered the Sabbath lecture to the congregation. The Rabbi whispered his statements to the interpreter, who explained them to the people. The term may also denote those who translated the reading of the Torah in the service into Aramaic for the understanding of the congregation. money which comes from countries overseas,114Danger was involved in the transport of goods by sea and there was the risk of loss. and [the payment of] ḥazzanim115Functionaries who combined the offices of supervisor of children’s studies in the Synagogue, beadle, court crier and janitor. Cf. Shab. 11a (Sonc. ed., p. 41, n. 7). never see a sign of blessing. ‘The [earnings of] writers of scrolls’: what are these scrolls? The twenty-four books116On the number of the books of the Bible, cf. L. Blau, Zur Einleitung in die Heilige Schrift, pp. 6ff. if not examined. ‘Interpreters’: because they receive pay for work on the Sabbath. ‘Money which comes from countries overseas’: because a miracle happened.117And miracles do not happen every day; Pes. 50b (Sonc. ed., p. 240). ‘And [the payment of] ḥazzanim’: Because [they are engaged] in the work of the Lord. It has been taught:118Pes. loc. cit. They who write scrolls, tefillin and mezuzoth do not see a sign of blessing; but if they engage [in this task] for its own sake,119i.e. their aim is to be of service to the community, profit being a secondary consideration. they do see [a sign of blessing].
ברייתא המצפה לשכר חמורו ולשכר אשתו אינו רואה סימן ברכה [גמ׳] מ״ט דכתיב יודע צדיק נפש בהמתו בהמה [אינה] יודעת נפש צדיק. שכר אשתו דכתיב ללחמך ללחם ביתך למדה תורה [ד״א] שיהא לחמך קודם ללחם ביתך ואח״כ לנערותיך. אמר רבא כל הכופה אשתו ובני ביתו למלאכה יצר הרע מסתלק מהם שנאמר נסו ואין רודף רשע וצדיקים ככפיר יבטח אתיא כדתנן ר׳ שמעון [ב"ג] אומר המדיר אשתו מלעשות מלאכה יוציא ויתן כתובה לפי שהבטלה מביאה לידי שיעמום: BARAITHA. He who looks to the earnings of his ass or to the earnings of his wife120Pes. loc. cit. (Sonc. ed., p. 245). does not see a sign of blessing.
GEMARA. What is the reason? Because it is written, A righteous man regardeth the life of his beast:121Prov. 12, 10. a beast does regard the life of a righteous man. ‘The earnings of his wife’: for it is written, [And there will be goat’s milk enough] for thy food, for the food of thy household; and maintenance for thy maidens.122ibid. XXVII, 27. The Torah teaches that your food comes before the food of your household,123In Rabbinic phraseology the Biblical term ‘house’ is equated with one’s wife; cf. Yoma 2a (Sonc. ed., p. 1). and then comes the food of your maidens. Raba said: Whoever compels his wife or his household to work, the evil inclination departs from them;124Being fully occupied, they will have no time to indulge in wrong. as it is stated, The wicked flee when no man pursueth; but the righteous are secure as a young lion.125Prov. 28, 1. This conforms to what we learnt:126Keth. 59b (Sonc. ed., p. 353). Rabban Simeon b. Gamaliel said: If a man forbade his wife under a vow to do any work, he must divorce her and give her her kethubah, because idleness leads to idiocy.
ברייתא המשתכר בקנים ובקנקנים אינו רואה סימן ברכה לעולם: [גמ'] משום דשלטא בהו עינא הלכתא בשמן ולא ביין: BARAITHA.127Pes. 50b (Sonc. ed., p. 245). He who trades in canes and jars will never see a sign of blessing.
GEMARA. Because [their bulk being large] the [evil] eye has power over them. Therefore128Reading with H hilkak instead of V’s hilketha’. this applies only to [jars of] oil but not of wine.129Presumably jars of wine were smaller than jars of oil.
ברייתא פעם אחת היה ר״ע יושב ודורש (על שולחנו מפני הסכנה) תחת הזית ואמר מגדלי בהמה דקה ומקצצי אילנות טובים ומלמדי תינוקות שאין עושין מלאכה לאמיתן אינם רואים סימן ברכה: [גמ׳] איני והא אמר ר׳ חנינא אם היה מעולה בדמים מותר. התם בשאר אילנות הכא בזית דיקא נמי דקתני היה יושב תחת הזית מ״ט משום דברכתא נפיש ואתא איהו וקצצה. אימא רישא מגדלי בהמה דקה ואי משום ברכה אמאי אין רואין שוחטי איתמר: BARAITHA.130Pes. loc. cit. Once R. ‘Aḳiba was sitting and expounding beneath an olive-tree and said: They who breed small cattle,131e.g. sheep and goats. they who cut down beautiful trees,132To dispose of them for timber. and they who teach young children but do not do their work conscientiously will not see a sign of blessing.
GEMARA. But it is not so! For R. Ḥanina said:133B.Ḳ. 91b-92a (Sonc. ed., p. 530). If the value [of the tree for other purposes] exceeds that [of its fruit] it is permissible [to cut it down]. There134In the statement of R. Ḥanina. it speaks of other kinds of trees and here of olive-trees. Deduce this from what [the Baraitha] teaches, ‘He was sitting beneath an olive-tree’. Why [an olive-tree]? Because the blessing [which it provides] is great and yet the man comes and cuts it down! [I quote against that reasoning] the first clause, ‘They who breed small cattle’! If it is because they are a blessing, why do they not see [a sign of blessing]? The text should read, ‘They who slaughter [small cattle]’.
ברייתא התיר מנעלו ויצא לשוק הרי זה מגסי הרוח: [גמ׳] אלא מאי ליעבד ה״ק נפל מנעלו כשיצא לשוק הרי זה מגסי הרוח. אמר רבא גס רוח אסור להכניסו בבית דאמרי רבנן כל אדם שיש בו גסות הרוח נכשל באשת איש דכתיב תועבת ה׳ כל גבה לב ואפילו גדול בתורה כמשה רבינו לא ינקה מדינה של גיהנם וכל מי שדעתו שפלה הקב״ה מצילו מן הפורענות שבעולם שנאמר [כי] כה אמר רם ונשא שוכן עד וקדוש שמו מרום וקדוש אשכון ואת דכא ושפל רוח להחיות רוח שפלים ולהחיות לב נדכאים: BARAITHA.135Cf. DER XI, p. 565. The reading in the Baraitha must have been originally ‘if his shoe fell off and he went out’. Hence the point of the question in the Gemara: ‘What is he to do?’ His haughtiness is displayed in his desire to be different from others. If he loosened his shoe and went out into the street he is regarded as haughty.
GEMARA. What is he to do? This is what it means to say: If he put on136Reading with H na‘al; V has nafal, ‘fell off’. his shoe when he went out into the street he is regarded as haughty. Raba said: It is forbidden to bring a haughty man into one’s house; for the Rabbis said:137Soṭah 4b (Sonc. ed., p. 16). Any man in whom is haughtiness of spirit will in the end stumble through an [unfaithful] married woman, as it is stated, Every one that is proud in heart is an abomination to the Lord.138Prov. 16, 5. Even if he be learned in the Torah like Moses our teacher, he will not be free from the judgment of Gehinnom. As for everyone who is lowly of spirit, the Holy One, blessed be He, will save him from [evil] visitations that come upon the world; as it is stated, For thus saith the High and Lofty One that inhabiteth eternity, whose name is holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones139Isa. 57, 15. [55b].