gemara

Gemara. From where do we know this? Because the verse says, “And these days should be remembered and kept” (Esther 9:28) by day, but not by night. Shall we say that this is a refutation of R. Joshua b. Levi; for R. Joshua b. Levi said: One must read the Megillah by night and a second time by day? When the mishnah taught it, it referred to the day.

Gemara. From where do we know this? Because the verse says, “And these days shall be mentioned and kept” (Esther 9:28). For reading the Hallel: As it is written, “From the rising of the sun to its going down” (Psalms 113:3). R. Joseph says: Because it is written, “This is the day which the Lord has made” (Psalms 118:24). For the taking of the lulav: As it is written, “And you shall take for yourself on the first day” (Leviticus 23:40).

GEMARA: A Tanna stated: This is not the case with [the public reading of] the Torah. From where does this rule come? R. Abbahu said: As the verse says, "But as for you, stand here with me" (Deuteronomy 5:28). R. Abbahu also said: Were it not written in the Scripture, it would be impossible for us to say it: as it were, the Holy One, blessed be He, also was standing.

GEMARA. From where do we know this? R. Hiyya b. Abba said in the name of R. Yohanan: Because the verse says, "But I will be sanctified among the children of Israel" (Leviticus 22:32): every act of sanctification should not be done with less than ten.

GEMARA. What do these three verses represent? R. Assi said: The Torah, the Prophets, and the Writings.

GEMARA. What is the reason [why the one who says the haftarah does all of these other things]? Papa said: For his honor. Rabbah bar Shimi said: So they do not come to quarrel.

GEMARA. A Tanna stated: he deformities which they said were [disqualifying] are on the face, the hands and the feet. Joshua b. Levi said: If his hands are spotted he should not lift up his hands. It has been taught similarly: If his hands are spotted, he should not lift up his hands. If they are curved inwards or bent sideways, he should not lift up his hands.

GEMARA. What is the reason [why he must not act as reader]? We suspect that some heresy has been put into him.

GEMARA. We understand [the prohibition of saying] “We give thanks, we give thanks,” because it looks like there are two Powers; also of “Your name should be mentioned for the good”, because it implies, for good, yes, for evil, no, and we have learned: One is obligated to bless [God] for evil in the same way as he blesses for good. But what is the reason for prohibiting, “May Your mercy reach the nest of a bird”?

GEMARA. Our Rabbis taught: Some portions [of Scripture] are both read and translated, some are read but not translated, and some are neither read nor translated. The following are both read and translated: (Mnemonic: B’L’T’ ‘E’K’N’ N’SH’P’H’).

GEMARA. Townspeople who sold the town square. Rabbah b. Bar Hanah said in the name of R. Johanan: This is the view of R. Menahem b. Yose the anonymous author, but the sages that there is no sanctity in the town square.

GEMARA. The rabbis gave a good response to R. Meir? And R. Meir [what would he say]? [To sell] from a large town to a small one [is unobjectionable], because if it was holy to begin with, it is still holy now. But if it goes from a community to an individual, there is no holiness left.

GEMARA. According to R. Meir’s ruling, how do people live in it? [The rent they pay] would be interest!

GEMARA. Our Rabbis taught: We do not act frivolously in a synagogue. We do not eat in them, nor drink in them,

GEMARA. We have learned in another place (Mishnah Shekalim 2:1): On the first of Adar they make a proclamation with regard to the shekels

GEMARA. Our Rabbis taught: On Pesah we read from the section of the festivals and for haftarah the account of the Pesah at Gilgal (Joshua 5). And now that we keep two days of Pesah, the haftarah of the first day is the account of the Pesah in Gilgal and of the second day that of the Pesah of Josiah (II Kings 23:1-9, 21-25).

R. Kattinah said, Even at the time of the destruction of Jerusalem there did not cease from them faithful men, as it is said, "When a man shall take hold of his brother in the house of his father, saying, Thou hast clothing, be thou our ruler" (Is. iii. 6). Let things which are hid from the children of men, as a garment hides, be under thy hand. "And this ruin." What is the meaning of the expression "and this ruin"? Words which the children of men cannot understand, but if one tries, he stumbles over them, they are under thy hand. "In that day shall he swear, saying, I am not an healer, for in my house is neither bread nor clothing. Ye shall not make me ruler of the people" (Is. iii. 7). "Shall he swear" is simply a term expressing an oath, as it is said, "Thou shalt not swear falsely by the name of the LORD thy God" (Exod. xx. 7). "I am not an healer," i.e., I have not been of those that heal a college. "For in my house is neither bread nor clothing," i.e., There is not in my hand either Torah or Mishnah or Gemara. And perhaps it is different here. For if he had said to them, I teach Gemara, they would have said to him, Tell us something. But no, he cannot have feared detection, for he might have said, that he had learned it but had now forgotten. What is the meaning of the words "I am not an healer"? They mean, I am not a healer at all. But, after all, behold Rabba said, Jerusalem was not laid waste till there ceased from it honest men, as it is said, "Run ye to and fro in the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that doeth justly, that seeketh truth, and I will pardon her" (Jer. v. 1). There is no difficulty.

R. Kattinah said, Even at the time of the destruction of Jerusalem there did not cease from them faithful men, as it is said, "When a man shall take hold of his brother in the house of his father, saying, Thou hast clothing, be thou our ruler" (Is. iii. 6). Let things which are hid from the children of men, as a garment hides, be under thy hand. "And this ruin." What is the meaning of the expression "and this ruin"? Words which the children of men cannot understand, but if one tries, he stumbles over them, they are under thy hand. "In that day shall he swear, saying, I am not an healer, for in my house is neither bread nor clothing. Ye shall not make me ruler of the people" (Is. iii. 7). "Shall he swear" is simply a term expressing an oath, as it is said, "Thou shalt not swear falsely by the name of the LORD thy God" (Exod. xx. 7). "I am not an healer," i.e., I have not been of those that heal a college. "For in my house is neither bread nor clothing," i.e., There is not in my hand either Torah or Mishnah or Gemara. And perhaps it is different here. For if he had said to them, I teach Gemara, they would have said to him, Tell us something. But no, he cannot have feared detection, for he might have said, that he had learned it but had now forgotten. What is the meaning of the words "I am not an healer"? They mean, I am not a healer at all. But, after all, behold Rabba said, Jerusalem was not laid waste till there ceased from it honest men, as it is said, "Run ye to and fro in the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that doeth justly, that seeketh truth, and I will pardon her" (Jer. v. 1). There is no difficulty.

GEMARA: Why does the Mishna ask 'How do witnesses become false witnesses?' [since this is not the topic of the Mishnah] and furthermore, later on we learn [the definition of a false witness] But they [different witnesses come and] say to them [the false witnesses]. 'How can you testify? On that day and in that place, you were with us [in a different place, and therefore lying].

GEMARA: How is it valued? R' Hisda said, [according] to the husband.

GEMARA: R' Yehudah said, Shmuel said, the Sabbatical year clears a ten-year loan.

Witnesses testify this person should get forty lashes and are found to be false are lashed eighty times, for 'do not bear false witness' and for 'and you shall do unto him as he wished to do'. These are the words of R' Meir, and the Rabbis say they are only lashed forty times. GEMARA:

GEMARA: From where is this known [that lashes can not be divided]? Abaye says, The word "rasha" (wicked person) is said by the laws of lashes (Deuteronomy 25, 2) and the word "rasha" is said by the laws of the death penalty (Numbers 35, 31). Just as there is no half of a death penalty, so too there is no half of lashes.

GEMARA: From ever do we know these words [that witnesses need to be personally disqualified to become zomemim]? Rav Ada says, The Torah says, (Deuteronomy 19: 18) "And behold, a false witness, he has testified falsely", [we derive that they doesn't become zomemim] until the body of the testimony [the witnesses themselves] get contradicted.

GEMARA: We learned [in a beraisa], Beribi says, If the witnesses didn't succeed in having their victim killed they are executed if they did succeed in having him killed they aren't executed. His father asked him, My son isn't this a fortiori? [which would imply the opposite ruling]

GEMARA:Rava says, and this [that one can disqualify the whole group of witnesses] is only when they all testified בתוך כדי דיבור. Rav Acha mDifti said to Revina, let's see, how long is בתוך כדי דיבור? The amount of time that it takes for a student to greet his teacher. A hundred [witnesses] is too many [to all give testimony in this time slot]?!

GEMARA: Rav Zutra bar Tuvia said in the name of Rav, From where is it derived that a individual testimon[ies i.e separated]] isn't valid? That the Torah says (Deuteronomy 17, 6), "he shall not be executed by the mouth of one witness". What does the Torah mean with the word "one"? If it meant literally one witness, then I would know that from the beginning of the verse which says, "by the mouth of two witnesses". rather what does "one" mean? One and one. [separated]

GEMARA: Only before the same court is when his case is not retried, but brute a different court his case is retried. But the latter part of the mishna teaches, "Any circumstance where two witnesses get up and say that they testify about a certain man that he had his verdict in this-and-this court and so-and-so and so-and-so were his witnesses, that person gets executed."?

Gemara: From where is it derived [that downward motion that kills someone is punished by exile]? Shmuel said that the verse said: “And he cast it upon him, and he died” (Numbers 35:23) [meaning] until it falls in the way of falling.

Gemara: [The one who throws a stone] into the public domain is an intentional [sinner]! Rav Shmuel bar Yitzchak said: [Rather this is in a case when] he is taking down his wall. He should have been paying attention! [Rather this is in a case when] he is taking down his wall at night. At night also, he should have been paying attention!

Gemara: "The father is exiled for his son." But didn't you say (in an earlier Mishnah) that a father who strikes his son is not exiled? But he was learned (which is why he would be exiled, since it was not a hit of a Mitzvah). But you said, even when he is learned, it actually is a Mitzvah that he is doing [so he would not be exiled]. [Here, we're talking about when the father is a carpenter and his son] is a carpenter's apprentice [so he is just teaching him a trade—and he would not be exiled].

Gemara: Our rabbis taught [in a baraita]: "'Without vision' (Numbers 35:23)—to exclude the blind person—words of Rabbi Yehudah. Rabbi Meir says: '"Without vision" (Numbers 35:23)—to include the blind person.'"

Gemara: Our rabbis taught [in a baraita]: Moses set aside three cities across the Jordan. And opposite them, Joshua set aside [three cities] in the land of Canaan. They were arranged such that they resembled two rows in a vineyard: Hebron in Judah opposite Betzer in the wilderness; Shkhem on the mountain of Efraim opposite Ramot in Gilead; Kedesh on the mountain of Naftali opposite Golan in Bashan. And they divided [the length] into thirds so that they should be thirds: from the south to Hebron was like Hebron to Shkhem; from Hebron to Shkhem was like Shkhem to Kedesh; from Shkhem to Kedesh was like Kedesh to the north.

GEMARA: What is the reason [that he doesn't go to exile if the high priest dies before he gets there]? Abaye says it's a fortiori, And just as someone who was already in exile goes out [with the death the high priest], then now, someone who never went to exile should certainly not be exiled. But maybe the one was exiled got an atonement, and the one who wasn't exiled didn't [get his atonement]? Is exile the thing that grants atonement? The death of the high priest is what grants atonement.

GEMARA: But note a contradiction [from a baraisa regarding maiser sheni, the 2nd tithe], A tree which stands inside [of Jerusalem] but its branches extend outside [the city], or [a tree] which stands outside but its branches extend inside, from the wall and inside is considered inside [with regard to redeeming maiser shenei], and from the wall and outside is considered outside.

GEMARA: The Rabbis taught [in a baraisa],... (Exodus 21, 13) "And I have set aside for you a place etc." "And I have set aside for you" [implies] during your lifetime. "A place" [implies] from your place. "where he shall flee to" This teaches us that when Jews where exiled [while] in the wilderness, they would be exiled to the Levite camp.

GEMARA: Rav Kahana says, The dispute [in our Mishna] only concerns the six [primary cities of refuge]. That one opinion [Rebbi Yehuda] holds (Numbers 35,12) "For you" implies [only] for protection. And the other opinion [Rebbi Meir] holds "For you" implies for all of your needs. But by the forty two [additional cities of refuge] everyone agrees that [the murderers] would pay rent.

GEMARA: Liabilities of kares are taught in our mishna, liabilities of court execution are not taught in our mishna. Who is the author of our mishna? Rebbi Akiva. That we learned in a baraisa, Both liabilities of kares and liabilities of court execution

GEMARA: Rabah bar bar Channa said in the name of Rebbi Yochanon, these are the words of Rebbi Akiva, the unnamed authority. The sages, however, say that regarding bikorim, their placement is essential to them, but the recital [or their verses] is not essential to them.

GEMARA: The Rabbis taught in a baraisa (Leviticus 21,5) "Do not make a bald spot", I might think may mean that even one who made four or five bald spots is only liable once, the Torah therefore says, "A bald spot" to make one liable for each and every bald spot. Why does the Torah say "On the head"? Because it says (Deuteronomy 14,1) "You shall not cut yourselves nor make any baldness between your eyes the dead", I may think that this would mean that one is only liable for between the eyes, from where do I know to include the rest of the head? The Torah therefore says "On the head" to include the entire head.

GEMARA: Rav Acha brei d'Rava said to Rav Ashi, Is [one not liable for a tattoo] until he actually writes "I am Hashem"? [Rav Ashi] responded, no, it's as bar Kafra taught, one is not liable until he writes the name of a false deity, that the Torah says, "a tattoo you shall not imprint on yourselves, I am Hashem.

GEMARA: (Rav Bibi asked in the name of Rebbi Yosi, Is wearing considered literally wearing or is it) even if he just took in ant out his hand from his sleeve? Rav Acha brei dRav Ikka demonstrated by inserting [his hand] and removing [it]. Rav Ashi said that even if one only waited the amount of time in which he could have undressed and redressed, he would be liable.

GEMARA: What is the reason [that a sinner only receives thirty-nine lashes]? If the Torah would have written "forty in number" I would have said that it means exactly forty. Now, however, that it says "in the number of forty" I would say the number which counts to forty [i.e. thirty-nine]. Rava said, How foolish are people that they stand up for a Sefer Torah, but do not stand up for a Torah scholar [lit: great man]. For in the Torah it is said "forty", and the Rabbis came and subtracted one.

GEMARA: But it was taught in a baraisa, we do not use a single evaluation for two prohibitions!?

And if he dies under his hand, [the agent of court] is exonerated. If he added one additional lash and he died, then [the agent] is exiled on his account. If he soiled himself, whether with excrement or urine, he is exempt [from any further lashes]. Rebbi Yehuda says, A man [is exempt only with] excrement, but a woman with [is even exempt with] urine. GEMARA:

GEMARA: What is the reason?

GEMARA: Rabbi Yochanon says, Rabbi Chananya ben Gamliel's colleagues disputed what he had said. Rav Adda bar Ahava said in the name of the school of Rav, "We learned in a Mishna, there is no difference between Shabbos and Yom Kippur besides for that one is punishable by man and one is punishable with kares" Now if this is true [that malkus works in place of kares] then both are punishable by man?