din

And Sidon's hurtful king with battle-din

As men shall wish away--the din of war,

With thunders and earthquakes shall stop the din

And dreadful battle-din destruction bring.

Sound battle--din nor by a foe's mad hands

And of intolerable battle-din,

“The Daughter of Mizaheb;” because She hath nourishment from the two Countenances (Chokmah and Binah, which are within Kether); and shineth with two colours—namely from ChSD, Chesed, Mercy; and from DIN, Din, Judgment.

“The Daughter of Mizaheb;” because She hath nourishment from the two Countenances (Chokmah and Binah, which are within Kether); and shineth with two colours—namely from ChSD, Chesed, Mercy; and from DIN, Din, Judgment.

HALAKHAH: Does the sanctity of the Sabbatical fall on dyes for humans? Let us hear from the following (Lev. 25:6): “For you”, all that is needed by you. We have stated on that: For example eating, drinking, anointing, and coloring. This excludes wound dressing which is only for the sick. This excludes olentia which are only for the malodorous. Rebbi Jonah asked: Why does one exclude wound dressing because the sanctity of the Sabbatical cannot fall on it? But did we not state: “Sanctity of the Sabbatical falls on din, sad, and indigo seed that one sows after the end of the Sabbatical.” What is that? “For you”, for all of you equally. Rebbi Yose in the name of Rebbi Hila understood it from the following (Lev. 25:7): “Shall be”, even to kindle the light and to dye. Does this not destroy animal feed? Rebbi Mana said, explain it if animal feed is used for human needs and you cannot infer anything from it.

R. Joshua b. Levi also said : In twenty-four places [it is taught] that the Bet Din excommunicates a man for [lack of] respect to a teacher, and we learn them all in our Mishnah. R. Eleazar asked him : Where [are they to be found]? He replied : Search and thou wilt find them.

"Who talks after the bier of disciples of the wise" ; where is this to be found ? There is a Mishnaic teaching : ['Akabya b. Mahalalel] used to say : We may not administer the waters of a woman suspected of adultery to a female proselyte or freed woman ; but the Sages say : We may do so. And they said to him, "It happened with Karkemit, a [handmaid] freed handmaid of Jerusalem, and Shemayah and Abtalion did administer the waters to her!" 'Akabya said to them, "It was for show that they made her drink." Thereupon the Sages excommunicated him and he died under the ban, and the Bet Din stoned his coffin.

"Whoever despises the washing of the hands" ; where is this found ? There is a Mishnaic teaching : R. Judah said : God forbid that we should suppose that 'Akabya b. Mahalalel was excommunicated, for the Temple-court was not locked upon any man of Israel equal to him in knowledge, purity and fear of sin. But who was it they excommunicated? It was Eleazar b. Hanok, because he made light of the washing of the hands ; and when he died the Bet Din sent and placed a large stone upon his coffin, to teach that whoever is excommunicated and dies under the ban, the Bet Din stones his coffin.

"Whoever despises the washing of the hands" ; where is this found ? There is a Mishnaic teaching : R. Judah said : God forbid that we should suppose that 'Akabya b. Mahalalel was excommunicated, for the Temple-court was not locked upon any man of Israel equal to him in knowledge, purity and fear of sin. But who was it they excommunicated? It was Eleazar b. Hanok, because he made light of the washing of the hands ; and when he died the Bet Din sent and placed a large stone upon his coffin, to teach that whoever is excommunicated and dies under the ban, the Bet Din stones his coffin.

Rab 'Anan said in the name of Rab : If a man erred and omitted the reference to the New Moon in the evening Tefillah, we do not require him to repeat it, because the Bet Din only consecrate the new month in the day-time.

Our rabbis taught: on account of four things is the sun in eclipse: On account of an Av Bet Din who died and was not eulogized properly; on account of a betrothed young girl who cried out in the city and there was none to save her; on account of sodomy, and on account of two brothers whose blood was shed at the same time.

In the case of lulav there is a restrictive enactment on account of the reason of Rabbah. But if so, let us make the same restrictive enactment with regard to the aravah also? In the case of the aravah the agents of the Bet Din would bring it but the lulav is entrusted to everyone.

Mishnah: 1. What is the order of procedure on the (last seven) fast days? The ark is carried out into the open place of the town and wood-ashes are strewn upon it, upon the head of the Nasi, and the head of the Ab Bet Din, and every one present takes some of it and puts upon his own head. The Elder among them addresses them in words of exhortation, saying: Brethren: Of the people of Nineveh it is not said: And God saw their sackcloth and their fasting, but (Jonah, 3. 10): "And God saw their works, that they turned from their evil way," and in the Prophets it is said (Joel, 2. 13): "And rend your heart, and not your garments, and turn unto the Lord your God, for He is gracious and compassionate, long-suffering and abundant in mercy, and repenteth Him of the evil."

Gemara: What is the order of procedure on the fast days? The ark is carried out, etc. Does this order of procedure apply also to the first six fasts? This would contradict a Baraita which reads: On the first three and the second three fast days the people go to the synagogue and pray in the same way as they do during the whole year, but on the seven last fast days the ark is carried into the open place of the town and ashes are strewn on it (on the head of the Nasi, and on the head of the Ab Bet Din, and everyone else takes ashes and puts on his head; R. Nathan said, it was wood-ashes that were used)! Said R. Papa: Our Mishnah also has reference to the last seven fasts only.

On the head of the Nasi and the head of the Ab Bet Din. And then "everyone present takes some of it and puts upon his own head"? Does not a Baraita state: Rabbi said: For distinction the most important person comes first, but for degradation the least important comes first; for distinction the most important person comes first, because it is said (Levit., 10. 6): "And Moses spake unto Aaron and unto Eleazar and unto Ithamar his son." For degradation the least important comes first because the serpent was degraded first, then Eve, and then Adam?! Answer. In our case, too, it is a sign of distinction for them, for we thus demonstrate to them that they are the men to pray for mercy for all of us.

And everyone present takes some of it and puts upon his own head. Why do not the Nasi and the Ab Bet Din take the ashes themselves and put them on their heads? Why is it that someone else has to take them and put them on their heads? Said R. 'Abba of Cæsarea: Because self-humiliation is not the same as

Bar Kappara gave the following exposition: What is the meaning of the verse, “Why do you look askance [terazedun], mountains of peaks (gavnunim)” (Psalms 68:18). A bat kol (heavenly voice) went forth and said to them: Why do ye desire litigation [tirzu din] with Sinai? You are all full of blemishes as compared with Sinai. It is written here “gavnunim,” and it is written elsewhere “or humpbacked [gibben] or a dwarf” (Leviticus 21:20). Ashi observed: You can learn from this that if a man is arrogant, this is a blemish in him.

The Rabbis taught [in a baraisa], If they evaluated him that he would soil himself when lashed, then we exonerate him. [If they evaluated him] that he would soil himself after leaving Beis Din, we nevertheless flog him. And not only that, but even [if they evaluated him to soil himself beforehand, we still flog him. That the Torah says (Deuteronomy 25,2) "And he strikes him etc. And he becomes demeaned" And not that he was already demeaned in Beis Din.

The Rabbis taught [in a baraisa], If they evaluated him that he would soil himself when lashed, then we exonerate him. [If they evaluated him] that he would soil himself after leaving Beis Din, we nevertheless flog him. And not only that, but even [if they evaluated him to soil himself beforehand, we still flog him. That the Torah says (Deuteronomy 25,2) "And he strikes him etc. And he becomes demeaned" And not that he was already demeaned in Beis Din.

Rav Adda bar Ahava says in the name of Rav, The halacha is like Rabbi Chanania ben Gmaliel. Rav Yosef asked, Who went up to heaven, returned and said this? Abaye responded, rather it's like that which Rebbi Yehoshua ben Levi said, Three things that Beis Din shel mattah [court] did that Beis din shel malleh [the heavenly court] agreed to. Who ascended returned and told us? Rather we expounded verses, so too here we expound verses.

Rav Adda bar Ahava says in the name of Rav, The halacha is like Rabbi Chanania ben Gmaliel. Rav Yosef asked, Who went up to heaven, returned and said this? Abaye responded, rather it's like that which Rebbi Yehoshua ben Levi said, Three things that Beis Din shel mattah [court] did that Beis din shel malleh [the heavenly court] agreed to. Who ascended returned and told us? Rather we expounded verses, so too here we expound verses.

The text said, Rebbi Yehoshua ben Levi says, Three things that Beis Din shel mattah [court] did that Beis din shel malleh [the heavenly court] agreed to. These are they, Reading Miggilah [on purim], greeting with the name of G-d, and bringing maiser.

The text said, Rebbi Yehoshua ben Levi says, Three things that Beis Din shel mattah [court] did that Beis din shel malleh [the heavenly court] agreed to. These are they, Reading Miggilah [on purim], greeting with the name of G-d, and bringing maiser.