Back
Shabbat
Daf 67aהָאוֹמֵר: גַּד גַּדִּי וְסָנוּק לָא אַשְׁכִּי וּבוּשְׁכִי – יֵשׁ בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי. רַבִּי יְהוּדָה אוֹמֵר: גַּד אֵינוֹ אֶלָּא לְשׁוֹן עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר: “הָעֹרְכִים לַגַּד שֻׁלְחָן״.
After some discussion of the ways of the Amorite, the Gemara cites additional statements from the Amorite chapter in the Tosefta and from other sources on this topic. One who says: My fortune be fortunate [ gad gaddi ] and be not weary by day or by night; that statement contains an element of the ways of the Amorite. Rabbi Yehuda says: That is more severe than the ways of the Amorite, as gad is nothing other than a term of idolatry,
RASHI
האומר גד גדי התמזל מזלי:
וסנוק לא עיף אל תהי:
אשכי ובושכי יום ולילה:
יש בו משום דרכי האמורי וכן בכולן עד סוף פירקא גרסינן הרי זה מדרכי האמורי וה"ג בתוספ':
הוּא בִּשְׁמָהּ וְהִיא בִּשְׁמוֹ – יֵשׁ בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי,
One who requests that he be called by his wife’s name and she be called by his name for good fortune, his request contains an element of the ways of the Amorite.
RASHI
הוא בשמה והיא בשמו הוא ואשתו מחליפין שמותיהן זה בזה בלילה משום ניחוש:
“דּוֹנוּ דַּנֵּי״ – יֵשׁ בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי, רַבִּי יְהוּדָה אוֹמֵר: אֵין דָּן אֶלָּא לְשׁוֹן עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר: “הַנִּשְׁבָּעִים בְּאַשְׁמַת שֹׁמְרוֹן וְאָמְרוּ חֵי אֱלֹהֶיךָ דָּן״.
One who says: Let my barrels be strengthened [ donu danei ], that contains an element of the ways of the Amorite. Rabbi Yehuda says: That is more severe than the ways of the Amorite, as Dan is nothing other than a term of idol worship, as it is stated: “They that swear by the sin of Samaria and say: As your god Dan lives” (Amos 8:14).
RASHI
דוני דני התחזקו חביותי:
דן אינו חק האמורי אלא ע"ז ממש וחייב משום קורא בשם עבודת גלולים:
הָאוֹמֵר לָעוֹרֵב: “צְרַח״ וּלְעוֹרְבָתָא: “שְׁרִיקִי וְהַחֲזִירִי לִי זְנָבֵיךְ לְטוֹבָה״ – יֵשׁ בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי.
One who hears a raven calling and is concerned about a bad omen and says to the raven: Scream, and says to the female raven: Whistle and turn your tail to me for the best; those statements contain an element of the ways of the Amorite.
RASHI
האומר לעורב צרח כשהוא קורא אומר לו כן מפני שהוא מבשר בשורות ולוחש לו לחש זה:
הָאוֹמֵר: שַׁחֲטוּ תַּרְנְגוֹל זֶה שֶׁקָּרָא עַרְבִית, וְתַרְנְגוֹלֶת שֶׁקָּרְאָה גַּבְרִית – יֵשׁ בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי.
One who says: Slaughter this rooster
RASHI
שקרא ערבית איחר יותר משאר חביריו ול"נ שקרא כעורב:
שקראה גברית כתרנגול כמו קרא גברא (יומא דף כ:):
אֶשְׁתֶּה וְאוֹתִיר אֶשְׁתֶּה וְאוֹתִיר – יֵשׁ בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי.
One who says: I will drink and leave over, I will drink and leave over,
RASHI
אשתה ואותיר כדי שתהא ברכה מצויה ביינו:
הַמְבַקַּעַת בֵּיצִים בַּכּוֹתֶל (וְהַטָּח) בִּפְנֵי הָאֶפְרוֹחִים – יֵשׁ בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי.
One who cracks eggs on a wall and smears them in front of the chicks; that series of actions contains an element of the ways of the Amorite.
RASHI
המבקעת ביצים בכותל ואית דגרסי ביצים מקבעת לאחר שיצאו האפרוחים מחזרת הקליפות במקל וקובעתן בכותל לפניהם וזהו לנחש שלא ימותו:
וְהַמֵּגִיס בִּפְנֵי אֶפְרוֹחִים – יֵשׁ בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי.
And one who stirs the pot in front of chicks as an auspicious practice so they do not die; that action contains an element of the ways of the Amorite.
הַמְרַקֶּדֶת וְהַמּוֹנָה שִׁבְעִים וְאֶחָד אֶפְרוֹחִין בִּשְׁבִיל שֶׁלֹּא יָמוּתוּ – יֵשׁ בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי.
A woman who dances and counts the chicks until she reaches the number of seventy-one chicks, so they won’t die; her action contains an element of the ways of the Amorite.
הַמְרַקֶּדֶת לַכּוּתָּח, וְהַמְשַׁתֶּקֶת לָעֲדָשִׁים, וְהַמְצַוַּוחַת לַגְּרִיסִין – יֵשׁ בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי.
A woman who dances to ensure that the kutaḥ , a spice made from whey salt and bread, that she is preparing will be successful, and a woman who silences bystanders to ensure that the lentils will cook properly, and a woman who screams to ensure that the pearl barley will cook properly; all these contain an element of the ways of the Amorite.
RASHI
המרקדת לכותח כשעושה כותח מרקדת. לפניו והוא ניחוש שיתחזק:
המשתקת לעדשים כשנותנת בקדרה משתקת את כל העומדים כדי שיתבשלו ולגריסין מצווחת:
הַמַּשְׁתֶּנֶת בִּפְנֵי קְדֵירָתָהּ בִּשְׁבִיל שֶׁתִּתְבַּשֵּׁל מְהֵרָה – יֵשׁ בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי.
A woman who urinates in front of her pot so it will cook quickly; that action contains an element of the ways of the Amorite.
אֲבָל נוֹתְנִין קֵיסָם שֶׁל תּוּת וְשִׁבְרֵי זְכוּכִית בַּקְּדֵירָה בִּשְׁבִיל שֶׁתִּתְבַּשֵּׁל מְהֵרָה, וַחֲכָמִים אוֹסְרִין בְּשִׁבְרֵי זְכוּכִית מִפְּנֵי הַסַּכָּנָה.
But one may put a chip of mulberry wood and shards of glass in the pot so it will cook quickly, as doing so is effective and not merely superstition. And the Rabbis prohibit shards of glass not due to superstition; rather, due to the danger involved if the glass is not strained out completely.
RASHI
ה"ג אבל נותנין קיסם של תות מוריי"ר וחזק הוא כחומץ ומועיל לבשל ואין זה לנחש:
ה"ג אבל אסרו חכמים בשברי זכוכית אע"פ שמשום דרכי האמורי אין בו אסרו חכמים מפני הסכנה שלא יבלע:
תָּנוּ רַבָּנַן: נוֹתְנִין בּוּל שֶׁל מֶלַח לְתוֹךְ הַנֵּר בִּשְׁבִיל שֶׁתָּאִיר וְתַדְלִיק. וְנוֹתְנִין טִיט וְחַרְסִית תַּחַת הַנֵּר בִּשְׁבִיל שֶׁתַּמְתִּין וְתַדְלִיק.
The Sages taught in the Tosefta : One may place a lump of salt into a candle so it will burn brightly; that is effective and not merely for good fortune, so there is no element of the ways of the Amorites involved. And similarly, one may put mud or clay under a candle so it will burn longer.
RASHI
בול של מלח מלא אגרוף מלח בשביל שתאיר ותדליק שאין זה ניחוש אלא מסייע ממש שהמלח צולל את השמן וימשך אחר הפתילה:
טיט וחרסית מצננין את השמן ואינו דולק מהר:
אָמַר רַב זוּטְרָא: הַאי מַאן דְּמִיכְסִי שְׁרָגָא דְּמִשְׁחָא וּמְגַלֵּי נַפְטָא – קָעָבַר מִשּׁוּם בַּל תַּשְׁחִית.
Rav Zutra said: He who covers an oil lamp or who uncovers a kerosene lamp for no purpose violates the prohibition: Do not destroy, since by doing so the fuel burns more quickly.
RASHI
דמכסי שרגא דמשחא שעושה לו כיסוי למעלה ממהר לידלק:
נפט כשמגלין אותו האור הולך ונמשך אליו ומבעיר:
“חַמְרָא וְחַיֵּי לְפוּם רַבָּנַן״ – אֵין בּוֹ מִשּׁוּם דַּרְכֵי הָאֱמוֹרִי. מַעֲשֶׂה בְּרַבִּי עֲקִיבָא שֶׁעָשָׂה מִשְׁתֶּה לִבְנוֹ, וְעַל כָּל כּוֹס וְכוֹס שֶׁהֵבִיא אָמַר: חַמְרָא וְחַיֵּי לְפוּם רַבָּנַן, חַיֵּי וְחַמְרָא לְפוּם רַבָּנַן וּלְפוּם תַּלְמִידֵיהוֹן. הדרן עלך במה אשה
One who says while drinking: Wine and life to the mouth of the Sages, this does not fall into the category of the ways of the Amorite. There was an incident with Rabbi Akiva who made a banquet for his son, and over each and every cup he brought he said: Wine and life to the mouth of the Sages, wine and life to the mouth of the Sages and to the mouth of their students.
RASHI
חמרא וחיי כשמוזגין ונותנין כוס אומר כן לברכה בעלמא:
SUMMARY
In this chapter numerous halakhot with regard to garments, ornaments, and other items that a person bears on his body were elucidated; those with which it is permitted to go out into the public domain and those with which it is prohibited were enumerated. A general distinction was made between men’s ornaments and women’s ornaments, based on the assumption that many ornaments suitable for one gender are a burden for the other. In the category of women’s ornaments, it was established that a woman is prohibited to go out into the public domain on Shabbat with any item that she is likely to remove to show off its beauty. With regard to men’s ornaments, this is also true to a limited extent. Similarly, some items may not be worn in the public domain because one may remove them due to embarrassment. One may go out into the public domain only with those items with regard to which there is no concern lest one remove them and carry them, either because it is impossible to remove them or because one wearing them does not typically remove them. Even concerning items that serve medicinal purposes, it was established that it is only permitted to go out into the public domain with those items that a person is unlikely or unable to remove. There was a fundamental conceptual discussion whether or not weapons have the legal status of an ornament. The halakhic conclusion was that a weapon is a necessary evil and may be carried on Shabbat only in life and death situations.
INTRO
You shall keep the Sabbath, for it is holy for you. He who profanes it shall be put to death; whoever does work on it, that person shall be cut off from among his people. (Exodus 31:14)
If any one of the common people sin through error, in doing any of the things which the Lord has commanded not to be done, and is guilty, if his sin, which he has sinned, is known to him, then he shall bring his offering: a goat, a female without blemish, for his sin which he has sinned. (Leviticus 4:27–28)
One who profanes Shabbat intentionally is subject to death by stoning, if he were forewarned by witnesses, or karet, if he were not, as stated in the Torah. One who desecrates Shabbat unwittingly is liable to bring a sin-offering. In the halakhic midrash, the Sages derived through exegetical principles that the observance of Shabbat is different from other mitzvot. One who unwittingly performs several primary categories of prohibited labor on Shabbat can be liable to bring several sin-offerings. According to the accepted halakha, one who sinned unwittingly over the course of many Shabbatot is liable to bring a separate sin-offering for each and every Shabbat on which he performed a transgression because the profaning of each Shabbat constitutes a separate transgression. In this chapter, details of this principle are elaborated. The circumstances in which numerous unwitting transgressions are considered as one transgression and the circumstances in which each Shabbat desecrated is considered to be a separate transgression are determined. Just as each Shabbat constitutes its own discrete unit, so too the various primary categories of prohibited labor constitute discrete units. Consequently, although all types of creative labor are prohibited by the verse: “You shall not do any manner of labor” (Exodus 20:9), each primary category of prohibited labor is considered a separate prohibition. For example, if one unwittingly performs several primary categories of prohibited labor during one specified time period, he is liable to bring a separate sin-offering for each primary category of prohibited labor violated. It is therefore imperative to ascertain the fundamental parameters of these primary categories of labor in order to ascertain which subcategories are attributed to each. Although other chapters in this tractate deal specifically with several of these categories of labor, the general discussion of this topic is found in this chapter. This chapter includes a detailed discussion of the primary category of the prohibited labor of carrying out. The major theme of this chapter is an explication of the fundamental framework of the halakhot of Shabbat.
מתני׳ כְּלָל גָּדוֹל אָמְרוּ בְּשַׁבָּת: כָּל הַשּׁוֹכֵחַ עִיקַּר שַׁבָּת, וְעָשָׂה מְלָאכוֹת הַרְבֵּה בְּשַׁבָּתוֹת הַרְבֵּה – אֵינוֹ חַיָּיב אֶלָּא חַטָּאת אַחַת. הַיּוֹדֵעַ עִיקַּר שַׁבָּת, וְעָשָׂה מְלָאכוֹת הַרְבֵּה בְּשַׁבָּתוֹת הַרְבֵּה – חַיָּיב עַל כָּל שַׁבָּת וְשַׁבָּת. הַיּוֹדֵעַ שֶׁהוּא שַׁבָּת, וְעָשָׂה מְלָאכוֹת הַרְבֵּה בְּשַׁבָּתוֹת הַרְבֵּה – חַיָּיב עַל כָּל
The Sages stated a significant principle with regard to the halakhot of Shabbat: One who forgets the essence of Shabbat,