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Avodah Zarah 50

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Avodah Zarah 50

בִּמְקוֹרָבוֹת נָמֵי, דְּאִיכָּא לְמֵימַר מִינֵּיהּ נְפַל — דִּבְרֵי הַכֹּל אֲסוּרוֹת, כִּי פְּלִיגִי — בִּמְרוּחָקוֹת.

Furthermore, everyone agrees that also in the case of stones that are near the stone pile dedicated to Mercury, with regard to which it can be said that they fell from it, they are prohibited. Rabbi Yishmael and the Rabbis disagree only when the stones are distant.

וְהָא ״בְּצַד מַרְקוּלִיס״ קָתָנֵי, מַאי ״בְּצַד״? בְּצַד אַרְבַּע אַמּוֹת דִּידֵיהּ.

The Gemara challenges: But the mishna teaches that the stones are at the side of Mercury, indicating that they are nearby. The Gemara explains: What is meant by the term: At the side of Mercury? It means at the side of its four cubits.

רַבִּי יִשְׁמָעֵאל סָבַר: עוֹשִׂין מַרְקוּלִיס קָטָן בְּצַד מַרְקוּלִיס גָּדוֹל, שָׁלֹשׁ דְּדׇמְיָין לְמַרְקוּלִיס — אֲסוּרוֹת, שְׁתַּיִם — מוּתָּרוֹת. רַבָּנַן סָבְרִי: אֵין עוֹשִׂין מַרְקוּלִיס קָטָן בְּצַד מַרְקוּלִיס גָּדוֹל, לָא שְׁנָא שָׁלֹשׁ וְלָא שְׁנָא שְׁתַּיִם, נִרְאוֹת עִמּוֹ — אֲסוּרוֹת, שֶׁאֵין נִרְאוֹת עִמּוֹ — מוּתָּרוֹת.

The Gemara clarifies the dispute: Rabbi Yishmael holds that at times, idol worshippers initially construct a small stone pile dedicated to Mercury at the side of a large stone pile dedicated to Mercury. Therefore, three stones, which resemble a complete pile dedicated to Mercury, are prohibited. Two stones, which do not resemble a stone pile dedicated to Mercury, are permitted. Conversely, the Rabbis hold that idol worshippers do not construct a small stone pile dedicated to Mercury at the side of a large stone pile dedicated to Mercury. Therefore, the halakha is not different in a case where there are three stones, and it is not different in a case where there are two stones. In both cases those stones that can be seen together with the pile dedicated to Mercury are prohibited, as they may have fallen from it, whereas those that cannot be seen together with the stone pile are permitted.

אָמַר מָר: בְּיָדוּעַ שֶׁנָּשְׁרוּ מִמֶּנּוּ — דִּבְרֵי הַכֹּל אֲסוּרוֹת. וּרְמִינְהִי: אֲבָנִים שֶׁנָּשְׁרוּ מִן הַמַּרְקוּלִיס, נִרְאוֹת עִמּוֹ — אֲסוּרוֹת, שֶׁאֵין נִרְאוֹת עִמּוֹ — מוּתָּרוֹת. וְרַבִּי יִשְׁמָעֵאל אוֹמֵר: שָׁלֹשׁ — אֲסוּרוֹת, שְׁתַּיִם — מוּתָּרוֹת. אָמַר רָבָא: לָא תֵּימָא ״שֶׁנָּשְׁרוּ״, אֶלָּא אֵימָא ״שֶׁנִּמְצְאוּ״.

§ The Master said: In a case where it is known that these stones fell from it, everyone agrees that they are prohibited. And the Gemara raises a contradiction to Rabbi Yoḥanan’s statement from his statement presented in a baraita: With regard to stones that fell from a pile dedicated to Mercury, those that can be seen together with it are prohibited; those that cannot be seen together with it are permitted. And Rabbi Yishmael says: Three stones are prohibited, but two stones are permitted. The baraita indicates that Rabbi Yishmael and the Rabbis also disagree where it is known that the stones fell from the stone pile. Rava said: Do not say in the baraita: Stones that fell from a pile. Rather, say: Stones that were found adjacent to the pile. There is no certainty that they fell from the pile.

וְסָבַר רַבִּי יִשְׁמָעֵאל שְׁתַּיִם מוּתָּרוֹת? וְהָתַנְיָא: רַבִּי יִשְׁמָעֵאל אוֹמֵר: שְׁתַּיִם בִּתְפִיסָה לוֹ אֲסוּרוֹת, שָׁלֹשׁ, אֲפִילּוּ מְרוּחָקוֹת — אֲסוּרוֹת!

The Gemara asks: And does Rabbi Yishmael actually hold that two stones that are found adjacent to the pile are permitted? But isn’t it taught in a baraita: Rabbi Yishmael says: Two stones that are found in the area of the pile dedicated to Mercury are prohibited. Three stones are prohibited, even if they are found at a distance.

אָמַר רָבָא: לָא קַשְׁיָא, כָּאן בִּתְפִיסָה אַחַת, כָּאן בִּשְׁתֵּי תְּפִיסוֹת, וְהֵיכִי דָּמֵי? דְּאִיכָּא גּוּבְהָה בֵּינֵי וּבֵינֵי.

Rava said: It is not difficult. Here, in the second baraita, it is referring to a case where both the pile and the adjacent stones are in the same area, in which case the stones are forbidden. There, in the first baraita, it is referring to a case where they are in two adjacent areas, in which case they are permitted. And what is considered two adjacent areas? This is referring to a case where there is an elevated area between them, and evidently the stones did not fall from the pile.

וּמַרְקוּלִיס כְּהַאי גַּוְונָא מִי הָוֵי? וְהָא תַּנְיָא: אֵלּוּ הֵן אַבְנֵי בֵּית קוּלִיס — אַחַת מִכָּאן וְאַחַת מִכָּאן וְאַחַת עַל גַּבֵּיהֶן! אָמַר רָבָא: כִּי תַּנְיָא הָהִיא — בְּעִיקַּר מַרְקוּלִיס.

The Gemara asks: And are stones that are merely adjacent to each other in this way considered a pile dedicated to Mercury? But isn’t it taught in a baraita: These are the stones of a place of worship dedicated to Mercury: One stone is situated on one side and one is situated on the other side, and one is situated atop of them, but not where the stones are merely adjacent to each other? Rava said: When that baraita is taught, it is with regard to the main pile of stones dedicated to Mercury, but the stones that are added to it are not necessarily arranged in this way.

בֵּי יַנַּאי מַלְכָּא חֲרוּב, אֲתוֹ גּוֹיִם אוֹקִימוּ בֵּיהּ מַרְקוּלִיס, אֲתוֹ גּוֹיִם אַחֲרִינֵי דְּלָא פָּלְחִי לְמַרְקוּלִיס שַׁקְלִינְהוּ, וְחִיפּוּ בָּהֶן דְּרָכִים וּסְטָרְטָאוֹת, אִיכָּא רַבָּנַן דְּפָרְשִׁי וְאִיכָּא רַבָּנַן דְּלָא פָּרְשִׁי.

§ The Gemara relates: The house of King Yannai was destroyed, and gentiles came and placed stones dedicated to Mercury in it. Later, other gentiles who did not worship Mercury came and took those stones and paved paths and streets with them. There were Rabbis who withdrew from these paths, and there were other Rabbis who did not withdraw from these paths.

אָמַר רַבִּי יוֹחָנָן: בְּנָן שֶׁל קְדוֹשִׁים מְהַלֵּךְ עֲלֵיהֶן, וַאֲנַן נִפְרוֹשׁ מֵהֶן? מַאן נִיהוּ ״בְּנָן שֶׁל קְדוֹשִׁים״? רַבִּי מְנַחֵם בְּרַבִּי סִימַאי, וְאַמַּאי קָרוּ לֵיהּ ״בְּנָן שֶׁל קְדוֹשִׁים״? דַּאֲפִילּוּ בְּצוּרְתָּא דְּזוּזָא לָא מִיסְתַּכַּל.

Rabbi Yoḥanan said: The son of holy ones walks on them. Should we withdraw from them? The Gemara asks: Who is the person referred to as the son of holy ones? The Gemara answers: It is Rabbi Menaḥem, son of Rabbi Simai. And why did they call him the son of holy ones? They did so because Rabbi Menaḥem would not even gaze at the form on a coin, as it was sometimes an idolatrous symbol.

מַאי טַעְמָא דְּמַאן דְּפָרֵישׁ? סָבַר לַהּ כִּי הָא דְּאָמַר רַב גִּידֵּל אָמַר רַב חִיָּיא בַּר יוֹסֵף אָמַר רַב: מִנַּיִן לְתִקְרוֹבֶת עֲבוֹדָה זָרָה שֶׁאֵין לָהּ בְּטִילָה עוֹלָמִית? שֶׁנֶּאֱמַר: ״וַיִּצָּמְדוּ לְבַעַל פְּעוֹר וַיֹּאכְלוּ זִבְחֵי מֵתִים״, מָה מֵת אֵין לוֹ בְּטִילָה לְעוֹלָם, אַף תִּקְרוֹבֶת עֲבוֹדָה זָרָה אֵין לָהּ בְּטִילָה לְעוֹלָם.

The Gemara asks: What is the reason of the one who withdraws from those paths? He holds in accordance with that which Rav Giddel says that Rav Ḥiyya bar Yosef says that Rav says: From where is it derived that with regard to an offering brought in idolatrous worship, there can never be any nullification of its prohibited status? This is derived from a verse, as it is stated: “They joined themselves to Baal of Peor, and ate the offerings to the dead” (Psalms 106:28). Just as the prohibited status of a corpse has no nullification, and it is forever prohibited to derive benefit from it, so too, the prohibited status of an offering brought in idolatrous worship has no nullification ever.

וּמַאן דְּלָא פָּרֵישׁ, אָמַר: בָּעֵינָא כְּעֵין פְּנִים, וְלֵיכָּא.

And the one who does not withdraw from those paths says: In order for idol worship to prohibit an offering I require the offering to be like those offerings sacrificed inside the Temple, and there is no parallel to this offering in the Temple service, as stones are not brought as offerings.

אָמַר רַב יוֹסֵף בַּר אַבָּא: אִיקְּלַע רַבָּה בַּר יִרְמְיָה לְאַתְרִין, וַאֲתָא וְאַיְיתִי מַתְנִיתָא בִּידֵיהּ: גּוֹי שֶׁהֵבִיא אֲבָנִים מִן הַמַּרְקוּלִיס וְחִיפָּה בָּהֶן דְּרָכִים וּסְרַטְיָאוֹת —

Rav Yosef bar Abba said: Rabba bar Yirmeya happened to come to our locale, and when he came he brought the following baraita with him: In the case of a gentile who brought stones from a pile dedicated to Mercury and paved paths and theaters with them,

מוּתָּרוֹת, יִשְׂרָאֵל שֶׁהֵבִיא אֲבָנִים מִן הַמַּרְקוּלִיס וְחִיפָּה בָּהֶן דְּרָכִים וּסְרַטְיָאוֹת — אֲסוּרוֹת, וְלֵית נַגָּר וְלָא בַּר נַגָּר דְּיִפְרְקִינַּהּ.

they are permitted, as the gentile nullified their prohibited status. In the case of a Jew who brought stones from a pile dedicated to Mercury and paved paths and streets with them, they are prohibited. And there is neither a carpenter [naggar] nor a son of a carpenter who can resolve this, i.e., no one can resolve the difficulty inherent in this statement, not a Torah scholar, and not even a scholar who is the son of a scholar.

אֲמַר רַב שֵׁשֶׁת: אֲנָא לָא נַגָּר אֲנָא וְלָא בַּר נַגָּר אֲנָא, וּפָרֵיקְנָא לֵיהּ: מַאי קוּשְׁיָא לֵיהּ? דְּרַב גִּידֵּל. בָּעֵינָא כְּעֵין פְּנִים, וְלֵיכָּא.

Rav Sheshet said: As for me, I am not a carpenter, nor am I the son of a carpenter, and yet I will resolve the difficulty. What is the difficulty that Rabba bar Yirmeya finds in the baraita? The baraita is difficult because of the statement of Rav Giddel, that the prohibited status of offerings brought in idol worship can never be revoked. This is not difficult, as in order for idol worship to prohibit an offering I require the offering to be like those offerings sacrificed inside the Temple, and there is not a parallel offering of stones in the Temple.

אָמַר רַב יוֹסֵף בַּר אַבָּא: אִיקְּלַע רַבָּה בַּר יִרְמְיָה לְאַתְרִין, וַאֲתָא וְאַיְיתִי מַתְנִיתָא בִּידֵיהּ: מַתְלִיעִין וּמְזַהֲמִין בַּשְּׁבִיעִית, וְאֵין מַתְלִיעִין וּמְזַהֲמִין בַּמּוֹעֵד.

§ Rav Yosef bar Abba said: Rabba bar Yirmeya happened to come to our locale, and when he came he brought the following baraita with him: One may remove worms from a tree and place manure on a cut in a tree during the Sabbatical Year, but one may not remove worms or place manure on a cut during the intermediate days of the Festival.

כָּאן וְכָאן אֵין מְגַזְּמִין, וְסָכִין שֶׁמֶן לִגְזוֹם, בֵּין בַּמּוֹעֵד בֵּין בַּשְּׁבִיעִית. וְלֵית נַגָּר וְלָא בַּר נַגָּר דְּיִפְרְקִינַּהּ.

The baraita continues: Both here, in the case of the Sabbatical Year, and there, in the case of the intermediate days of the Festival, one may not prune the trees. But one may smear oil on the previously pruned tree on the place where one pruned it in order to prevent the tree from being damaged, both during the intermediate days of the Festival and during the Sabbatical Year. And there is neither a carpenter nor a son of a carpenter who can resolve this.

אָמַר רָבִינָא: אֲנָא לָא נַגָּר אֲנָא וְלָא בַּר נַגָּר אֲנָא, וּמְפָרֵקְינָא לַהּ: מַאי קָא קַשְׁיָא לֵיהּ? אִילֵּימָא מוֹעֵד אַשְּׁבִיעִית קָא קַשְׁיָא לֵיהּ — מַאי שְׁנָא שְׁבִיעִית דְּשָׁרֵי, וּמַאי שְׁנָא מוֹעֵד דְּאָסוּר? מִי דָּמֵי?! שְׁבִיעִית — מְלָאכָה אָסַר רַחֲמָנָא, טִירְחָא שְׁרֵי; מוֹעֵד — אֲפִילּוּ טִירְחָא נָמֵי אָסוּר.

Ravina said: As for me, I am not a carpenter, nor am I the son of a carpenter, and yet I will resolve the difficulty. What is the difficulty that Rabba bar Yirmeya finds in the baraita? If we say that the difference between the intermediate days of the Festival and the Sabbatical Year poses a difficulty to him, this cannot be so. One cannot explain that Rabba bar Yirmeya is asking what is different about the Sabbatical Year that one is permitted to remove worms and place manure on a cut, and what is different about the intermediate days of the Festival that it is prohibited to do so, as this is not a valid question. Are they comparable? With regard to the Sabbatical Year, the Merciful One prohibited only agricultural labor, whereas other forms of exertion are permitted. With regard to the intermediate days of the Festival, even other forms of exertion are prohibited.

וְאֶלָּא זִיהוּם אַגִּיזּוּם קָא קַשְׁיָא לֵיהּ: מַאי שְׁנָא זִיהוּם דְּשָׁרֵי, וּמַאי שְׁנָא גִּיזּוּם דְּאָסוּר? מִי דָּמֵי?! זִיהוּם — אוֹקוֹמֵי אִילָנָא, וּשְׁרֵי; גִּיזּוּם — אַבְרוֹיֵי אִילָנָא, וְאָסוּר.

Ravina suggests: Rather, perhaps the difference between placing manure and pruning poses a difficulty to him. What is different about placing manure that it is permitted during the Sabbatical Year, and what is different about pruning that it is prohibited? Ravina rejects this suggestion: This is also not a valid question. Are they comparable? The purpose of placing manure is to preserve the tree, and therefore it is permitted, whereas the purpose of pruning is to enhance the tree, and therefore it is prohibited.

וְאֶלָּא, זִיהוּם אַזִּיהוּם קָא קַשְׁיָא לֵיהּ, דְּקָתָנֵי: מַתְלִיעִין וּמְזַהֲמִין בַּשְּׁבִיעִית, וּרְמִינְהִי: מְזַהֲמִין אֶת הַנְּטִיעוֹת, וְכוֹרְכִין אוֹתָן, וְקוֹטְמִין אוֹתָן, וְעוֹשִׂין לָהֶם בָּתִּים, וּמַשְׁקִין אוֹתָן עַד רֹאשׁ הַשָּׁנָה — עַד רֹאשׁ הַשָּׁנָה אִין, בִּשְׁבִיעִית לָא!

Ravina suggests: Rather, perhaps the contradiction between the aforementioned baraita with regard to placing manure and another mishna with regard to placing manure poses a difficulty to him, as the baraita teaches: One may remove worms from a tree and place manure on a cut in a tree during the Sabbatical Year. And one may raise a contradiction from a mishna (Shevi’it 2:4): One may place manure on the saplings, and one may bind their branches to the trunk so that they grow upright. And one may lop off their tops to promote their growth, and make shelters for them to shield them from the sun, and water them. All these actions are permitted until Rosh HaShana of the Sabbatical Year. One can infer that until Rosh HaShana, yes, one may place manure on the tree; but during the Sabbatical Year itself one may not do so.

וְדִלְמָא כִּדְרַב עוּקְבָא בַּר חָמָא, דְּאָמַר רַב עוּקְבָא בַּר חָמָא: תְּרֵי קִשְׁקוּשֵׁי הָווּ, חַד לְאַבְרוֹיֵי אִילָנָא וְאָסוּר, וְחַד לְסַתּוֹמֵי פִּילֵי וּשְׁרֵי. הָכִי נָמֵי תְּרֵי זִיהוּמֵי הָוֵי, חַד לְאוֹקוֹמֵי אִילָנֵי וּשְׁרֵי, וְחַד לְאַבְרוֹיֵי אִילָנֵי וְאָסוּר!

Ravina rejects this suggestion: But perhaps one can account for the apparent contradiction in a similar fashion to the explanation of Rav Ukva bar Ḥama, as Rav Ukva bar Ḥama says: There are two types of hoeing [kishkushei]. The purpose of one type is to enhance the tree’s health, and it is therefore prohibited. And the purpose of one type is to close up cracks in the ground, which is permitted, as it is done only to prevent the trees from dying and not to enhance their growth. So too, one may suggest that there are two types of placing manure: One type whose purpose is to preserve the trees, and is therefore permitted, and one type whose purpose is to enhance the trees, and is therefore prohibited.

וְאֶלָּא, סִיכָה אַסִּיכָה קָא קַשְׁיָא לֵיהּ, דְּקָתָנֵי: סָכִין שֶׁמֶן לִגְזוֹם בֵּין בַּמּוֹעֵד וּבֵין בַּשְּׁבִיעִית, וּרְמִינְהִי: סָכִין אֶת הַפַּגִּין וּמְנַקְּבִין וּמְפַטְּמִין אוֹתָן עַד רֹאשׁ הַשָּׁנָה — עַד רֹאשׁ הַשָּׁנָה אִין, בִּשְׁבִיעִית לָא!

Ravina suggests: Rather, perhaps the contradiction between the halakha in the baraita with regard to smearing oil and the halakha in another mishna with regard to smearing oil poses a difficulty for him, as the baraita teaches: One may smear oil on the previously pruned tree, on the place where one pruned it, both during the intermediate days of the Festival and during the Sabbatical Year. And one may raise a contradiction from the mishna (Shevi’it 2:5): One may smear oil on the unripe figs in the sixth year of the Sabbatical cycle in order to accelerate their ripening, and similarly one may pierce them and fill the cut with oil to facilitate their ripening until Rosh HaShana. One can infer that until Rosh HaShana, yes, one may smear; but during the Sabbatical Year itself one may not do so.

מִי דָּמֵי?! הָכָא אוֹקוֹמֵי אִילָנָא, וּשְׁרֵי; הָתָם פַּטּוֹמֵי פֵּירָא, וַאֲסִיר!

Ravina rejects this suggestion: That is also not a valid question. Are they comparable? Here, the purpose of smearing oil on the place where the tree was pruned is to preserve the tree, and therefore it is permitted. There, the purpose of smearing oil on the unripe figs is to enhance and enlarge the fruit and is therefore prohibited.

אֲמַר לֵיהּ רַב סַמָּא בְּרֵיהּ דְּרַב אָשֵׁי לְרָבִינָא בַּר יִרְמְיָה: סִיכָה דְּמוֹעֵד אַזִּיהוּם דְּמוֹעֵד קָא קַשְׁיָא לֵיהּ, מִכְּדִי הַאי אוֹקוֹמֵי וְהַאי אוֹקוֹמֵי, מַאי שְׁנָא הַאי דִּשְׁרֵי וּמַאי שְׁנָא הַאי דַּאֲסִור? הַיְינוּ דְּקָאָמַר לֵיהּ: לֵית נַגָּר וְלָא בַּר נַגָּר דְּיִפְרְקִינַּהּ.

Rav Samma, son of Rav Ashi, said to Ravina: The contradiction between the halakha with regard to smearing oil during the intermediate days of the Festival and the halakha with regard to placing manure during the intermediate days of the Festival poses a difficulty for Rabba bar Yirmeya. Since the purpose of this action is to preserve the tree, and the purpose of that action is to preserve the tree, what is different in this case that it is permitted, and what is different in that case that it is prohibited? This is the reason that Rabba bar Yirmeya said to him: There is neither a carpenter nor a son of a carpenter who can resolve this.

אָמַר רַב יְהוּדָה אָמַר רַב: עֲבוֹדָה זָרָה שֶׁעוֹבְדִין אוֹתָהּ בְּמַקֵּל, שָׁבַר מַקֵּל בְּפָנֶיהָ — חַיָּיב, זָרַק מַקֵּל בְּפָנֶיהָ — פָּטוּר. אֲמַר לֵיהּ אַבָּיֵי לְרָבָא: מַאי שְׁנָא שָׁבַר דַּהֲוָה לֵיהּ כְּעֵין זְבִיחָה, זָרַק נָמֵי הֲוָה לֵיהּ כְּעֵין זְרִיקָה! אֲמַר לֵיהּ: בָּעֵינָא זְרִיקָה מִשְׁתַּבֶּרֶת, וְלֵיכָּא.

§ Rav Yehuda says that Rav says: In the case of an object of idol worship that is worshipped by means of a stick, e.g., by beating a stick on another object in order to produce noise, if one broke a stick before it, he is liable. If he threw a stick before it, he is exempt. Abaye said to Rava: What is different about the case where one broke a stick? In this case one is liable because it is similar to slaughtering an offering, which is a rite performed in the Temple; so too, in the case where one threw a stick, it is similar to the sprinkling of the blood on the altar. Rava said to Abaye: In order for a sacrificial rite to be similar to the sprinkling of blood, I require a form of throwing that scatters the offering, and that is not the case here.

אֵיתִיבֵיהּ: סָפַת לָהּ צוֹאָה, אוֹ שֶׁנִּסֵּךְ לְפָנֶיהָ עָבִיט שֶׁל מֵימֵי רַגְלַיִם —

Abaye raised an objection to Rava’s explanation from a baraita: One who fed [safat] an idol excrement, or who poured a chamber pot of urine before it as a libation,

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Meet the diverse women learning Gemara at Hadran and hear their stories. 

I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!

Harriet Hartman
Harriet Hartman

Tzur Hadassah, Israel

I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.

Jenifer Nech
Jenifer Nech

Houston, United States

I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.

Gila Loike
Gila Loike

Ashdod, Israel

After reading the book, “ If All The Seas Were Ink “ by Ileana Kurshan I started studying Talmud. I searched and studied with several teachers until I found Michelle Farber. I have been studying with her for two years. I look forward every day to learn from her.

Janine Rubens
Janine Rubens

Virginia, United States

I saw an elderly man at the shul kiddush in early March 2020, celebrating the siyyum of masechet brachot which he had been learning with a young yeshiva student. I thought, if he can do it, I can do it! I began to learn masechet Shabbat the next day, Making up masechet brachot myself, which I had missed. I haven’t missed a day since, thanks to the ease of listening to Hadran’s podcast!
Judith Shapiro
Judith Shapiro

Minnesota, United States

My Daf journey began in August 2012 after participating in the Siyum Hashas where I was blessed as an “enabler” of others.  Galvanized into my own learning I recited the Hadran on Shas in January 2020 with Rabbanit Michelle. That Siyum was a highlight in my life.  Now, on round two, Daf has become my spiritual anchor to which I attribute manifold blessings.

Rina Goldberg
Rina Goldberg

Englewood NJ, United States

I started learning Daf Yomi inspired by תָּפַסְתָּ מְרוּבֶּה לֹא תָּפַסְתָּ, תָּפַסְתָּ מוּעָט תָּפַסְתָּ. I thought I’d start the first page, and then see. I was swept up into the enthusiasm of the Hadran Siyum, and from there the momentum kept building. Rabbanit Michelle’s shiur gives me an anchor, a connection to an incredible virtual community, and an energy to face whatever the day brings.

Medinah Korn
Medinah Korn

בית שמש, Israel

The start of my journey is not so exceptional. I was between jobs and wanted to be sure to get out every day (this was before corona). Well, I was hooked after about a month and from then on only looked for work-from-home jobs so I could continue learning the Daf. Daf has been a constant in my life, though hurricanes, death, illness/injury, weddings. My new friends are Rav, Shmuel, Ruth, Joanna.
Judi Felber
Judi Felber

Raanana, Israel

I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!

Batsheva Pava
Batsheva Pava

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I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!

Rabbi Nicki Greninger
Rabbi Nicki Greninger

California, United States

Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.

Nancy Kolodny
Nancy Kolodny

Newton, United States

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Susan Fisher
Susan Fisher

Raanana, Israel

When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.

Hannah Lee
Hannah Lee

Pennsylvania, United States

While vacationing in San Diego, Rabbi Leah Herz asked if I’d be interested in being in hevruta with her to learn Daf Yomi through Hadran. Why not? I had loved learning Gemara in college in 1971 but hadn’t returned. With the onset of covid, Daf Yomi and Rabbanit Michelle centered me each day. Thank-you for helping me grow and enter this amazing world of learning.
Meryll Page
Meryll Page

Minneapolis, MN, United States

The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.

Laura Warshawsky
Laura Warshawsky

Silver Spring, Maryland, United States

I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.

I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.

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Janice Block

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Robin Zeiger
Robin Zeiger

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I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!

Mona Fishbane
Mona Fishbane

Teaneck NJ, United States

I began daf yomi in January 2020 with Brachot. I had made aliya 6 months before, and one of my post-aliya goals was to complete a full cycle. As a life-long Tanach teacher, I wanted to swim from one side of the Yam shel Torah to the other. Daf yomi was also my sanity through COVID. It was the way to marking the progression of time, and feel that I could grow and accomplish while time stopped.

Leah Herzog
Leah Herzog

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Beth Elster
Beth Elster

Irvine, United States

Avodah Zarah 50

בִּמְקוֹרָבוֹת נָמֵי, דְּאִיכָּא לְמֵימַר מִינֵּיהּ נְפַל — דִּבְרֵי הַכֹּל אֲסוּרוֹת, כִּי פְּלִיגִי — בִּמְרוּחָקוֹת.

Furthermore, everyone agrees that also in the case of stones that are near the stone pile dedicated to Mercury, with regard to which it can be said that they fell from it, they are prohibited. Rabbi Yishmael and the Rabbis disagree only when the stones are distant.

וְהָא ״בְּצַד מַרְקוּלִיס״ קָתָנֵי, מַאי ״בְּצַד״? בְּצַד אַרְבַּע אַמּוֹת דִּידֵיהּ.

The Gemara challenges: But the mishna teaches that the stones are at the side of Mercury, indicating that they are nearby. The Gemara explains: What is meant by the term: At the side of Mercury? It means at the side of its four cubits.

רַבִּי יִשְׁמָעֵאל סָבַר: עוֹשִׂין מַרְקוּלִיס קָטָן בְּצַד מַרְקוּלִיס גָּדוֹל, שָׁלֹשׁ דְּדׇמְיָין לְמַרְקוּלִיס — אֲסוּרוֹת, שְׁתַּיִם — מוּתָּרוֹת. רַבָּנַן סָבְרִי: אֵין עוֹשִׂין מַרְקוּלִיס קָטָן בְּצַד מַרְקוּלִיס גָּדוֹל, לָא שְׁנָא שָׁלֹשׁ וְלָא שְׁנָא שְׁתַּיִם, נִרְאוֹת עִמּוֹ — אֲסוּרוֹת, שֶׁאֵין נִרְאוֹת עִמּוֹ — מוּתָּרוֹת.

The Gemara clarifies the dispute: Rabbi Yishmael holds that at times, idol worshippers initially construct a small stone pile dedicated to Mercury at the side of a large stone pile dedicated to Mercury. Therefore, three stones, which resemble a complete pile dedicated to Mercury, are prohibited. Two stones, which do not resemble a stone pile dedicated to Mercury, are permitted. Conversely, the Rabbis hold that idol worshippers do not construct a small stone pile dedicated to Mercury at the side of a large stone pile dedicated to Mercury. Therefore, the halakha is not different in a case where there are three stones, and it is not different in a case where there are two stones. In both cases those stones that can be seen together with the pile dedicated to Mercury are prohibited, as they may have fallen from it, whereas those that cannot be seen together with the stone pile are permitted.

אָמַר מָר: בְּיָדוּעַ שֶׁנָּשְׁרוּ מִמֶּנּוּ — דִּבְרֵי הַכֹּל אֲסוּרוֹת. וּרְמִינְהִי: אֲבָנִים שֶׁנָּשְׁרוּ מִן הַמַּרְקוּלִיס, נִרְאוֹת עִמּוֹ — אֲסוּרוֹת, שֶׁאֵין נִרְאוֹת עִמּוֹ — מוּתָּרוֹת. וְרַבִּי יִשְׁמָעֵאל אוֹמֵר: שָׁלֹשׁ — אֲסוּרוֹת, שְׁתַּיִם — מוּתָּרוֹת. אָמַר רָבָא: לָא תֵּימָא ״שֶׁנָּשְׁרוּ״, אֶלָּא אֵימָא ״שֶׁנִּמְצְאוּ״.

§ The Master said: In a case where it is known that these stones fell from it, everyone agrees that they are prohibited. And the Gemara raises a contradiction to Rabbi Yoḥanan’s statement from his statement presented in a baraita: With regard to stones that fell from a pile dedicated to Mercury, those that can be seen together with it are prohibited; those that cannot be seen together with it are permitted. And Rabbi Yishmael says: Three stones are prohibited, but two stones are permitted. The baraita indicates that Rabbi Yishmael and the Rabbis also disagree where it is known that the stones fell from the stone pile. Rava said: Do not say in the baraita: Stones that fell from a pile. Rather, say: Stones that were found adjacent to the pile. There is no certainty that they fell from the pile.

וְסָבַר רַבִּי יִשְׁמָעֵאל שְׁתַּיִם מוּתָּרוֹת? וְהָתַנְיָא: רַבִּי יִשְׁמָעֵאל אוֹמֵר: שְׁתַּיִם בִּתְפִיסָה לוֹ אֲסוּרוֹת, שָׁלֹשׁ, אֲפִילּוּ מְרוּחָקוֹת — אֲסוּרוֹת!

The Gemara asks: And does Rabbi Yishmael actually hold that two stones that are found adjacent to the pile are permitted? But isn’t it taught in a baraita: Rabbi Yishmael says: Two stones that are found in the area of the pile dedicated to Mercury are prohibited. Three stones are prohibited, even if they are found at a distance.

אָמַר רָבָא: לָא קַשְׁיָא, כָּאן בִּתְפִיסָה אַחַת, כָּאן בִּשְׁתֵּי תְּפִיסוֹת, וְהֵיכִי דָּמֵי? דְּאִיכָּא גּוּבְהָה בֵּינֵי וּבֵינֵי.

Rava said: It is not difficult. Here, in the second baraita, it is referring to a case where both the pile and the adjacent stones are in the same area, in which case the stones are forbidden. There, in the first baraita, it is referring to a case where they are in two adjacent areas, in which case they are permitted. And what is considered two adjacent areas? This is referring to a case where there is an elevated area between them, and evidently the stones did not fall from the pile.

וּמַרְקוּלִיס כְּהַאי גַּוְונָא מִי הָוֵי? וְהָא תַּנְיָא: אֵלּוּ הֵן אַבְנֵי בֵּית קוּלִיס — אַחַת מִכָּאן וְאַחַת מִכָּאן וְאַחַת עַל גַּבֵּיהֶן! אָמַר רָבָא: כִּי תַּנְיָא הָהִיא — בְּעִיקַּר מַרְקוּלִיס.

The Gemara asks: And are stones that are merely adjacent to each other in this way considered a pile dedicated to Mercury? But isn’t it taught in a baraita: These are the stones of a place of worship dedicated to Mercury: One stone is situated on one side and one is situated on the other side, and one is situated atop of them, but not where the stones are merely adjacent to each other? Rava said: When that baraita is taught, it is with regard to the main pile of stones dedicated to Mercury, but the stones that are added to it are not necessarily arranged in this way.

בֵּי יַנַּאי מַלְכָּא חֲרוּב, אֲתוֹ גּוֹיִם אוֹקִימוּ בֵּיהּ מַרְקוּלִיס, אֲתוֹ גּוֹיִם אַחֲרִינֵי דְּלָא פָּלְחִי לְמַרְקוּלִיס שַׁקְלִינְהוּ, וְחִיפּוּ בָּהֶן דְּרָכִים וּסְטָרְטָאוֹת, אִיכָּא רַבָּנַן דְּפָרְשִׁי וְאִיכָּא רַבָּנַן דְּלָא פָּרְשִׁי.

§ The Gemara relates: The house of King Yannai was destroyed, and gentiles came and placed stones dedicated to Mercury in it. Later, other gentiles who did not worship Mercury came and took those stones and paved paths and streets with them. There were Rabbis who withdrew from these paths, and there were other Rabbis who did not withdraw from these paths.

אָמַר רַבִּי יוֹחָנָן: בְּנָן שֶׁל קְדוֹשִׁים מְהַלֵּךְ עֲלֵיהֶן, וַאֲנַן נִפְרוֹשׁ מֵהֶן? מַאן נִיהוּ ״בְּנָן שֶׁל קְדוֹשִׁים״? רַבִּי מְנַחֵם בְּרַבִּי סִימַאי, וְאַמַּאי קָרוּ לֵיהּ ״בְּנָן שֶׁל קְדוֹשִׁים״? דַּאֲפִילּוּ בְּצוּרְתָּא דְּזוּזָא לָא מִיסְתַּכַּל.

Rabbi Yoḥanan said: The son of holy ones walks on them. Should we withdraw from them? The Gemara asks: Who is the person referred to as the son of holy ones? The Gemara answers: It is Rabbi Menaḥem, son of Rabbi Simai. And why did they call him the son of holy ones? They did so because Rabbi Menaḥem would not even gaze at the form on a coin, as it was sometimes an idolatrous symbol.

מַאי טַעְמָא דְּמַאן דְּפָרֵישׁ? סָבַר לַהּ כִּי הָא דְּאָמַר רַב גִּידֵּל אָמַר רַב חִיָּיא בַּר יוֹסֵף אָמַר רַב: מִנַּיִן לְתִקְרוֹבֶת עֲבוֹדָה זָרָה שֶׁאֵין לָהּ בְּטִילָה עוֹלָמִית? שֶׁנֶּאֱמַר: ״וַיִּצָּמְדוּ לְבַעַל פְּעוֹר וַיֹּאכְלוּ זִבְחֵי מֵתִים״, מָה מֵת אֵין לוֹ בְּטִילָה לְעוֹלָם, אַף תִּקְרוֹבֶת עֲבוֹדָה זָרָה אֵין לָהּ בְּטִילָה לְעוֹלָם.

The Gemara asks: What is the reason of the one who withdraws from those paths? He holds in accordance with that which Rav Giddel says that Rav Ḥiyya bar Yosef says that Rav says: From where is it derived that with regard to an offering brought in idolatrous worship, there can never be any nullification of its prohibited status? This is derived from a verse, as it is stated: “They joined themselves to Baal of Peor, and ate the offerings to the dead” (Psalms 106:28). Just as the prohibited status of a corpse has no nullification, and it is forever prohibited to derive benefit from it, so too, the prohibited status of an offering brought in idolatrous worship has no nullification ever.

וּמַאן דְּלָא פָּרֵישׁ, אָמַר: בָּעֵינָא כְּעֵין פְּנִים, וְלֵיכָּא.

And the one who does not withdraw from those paths says: In order for idol worship to prohibit an offering I require the offering to be like those offerings sacrificed inside the Temple, and there is no parallel to this offering in the Temple service, as stones are not brought as offerings.

אָמַר רַב יוֹסֵף בַּר אַבָּא: אִיקְּלַע רַבָּה בַּר יִרְמְיָה לְאַתְרִין, וַאֲתָא וְאַיְיתִי מַתְנִיתָא בִּידֵיהּ: גּוֹי שֶׁהֵבִיא אֲבָנִים מִן הַמַּרְקוּלִיס וְחִיפָּה בָּהֶן דְּרָכִים וּסְרַטְיָאוֹת —

Rav Yosef bar Abba said: Rabba bar Yirmeya happened to come to our locale, and when he came he brought the following baraita with him: In the case of a gentile who brought stones from a pile dedicated to Mercury and paved paths and theaters with them,

מוּתָּרוֹת, יִשְׂרָאֵל שֶׁהֵבִיא אֲבָנִים מִן הַמַּרְקוּלִיס וְחִיפָּה בָּהֶן דְּרָכִים וּסְרַטְיָאוֹת — אֲסוּרוֹת, וְלֵית נַגָּר וְלָא בַּר נַגָּר דְּיִפְרְקִינַּהּ.

they are permitted, as the gentile nullified their prohibited status. In the case of a Jew who brought stones from a pile dedicated to Mercury and paved paths and streets with them, they are prohibited. And there is neither a carpenter [naggar] nor a son of a carpenter who can resolve this, i.e., no one can resolve the difficulty inherent in this statement, not a Torah scholar, and not even a scholar who is the son of a scholar.

אֲמַר רַב שֵׁשֶׁת: אֲנָא לָא נַגָּר אֲנָא וְלָא בַּר נַגָּר אֲנָא, וּפָרֵיקְנָא לֵיהּ: מַאי קוּשְׁיָא לֵיהּ? דְּרַב גִּידֵּל. בָּעֵינָא כְּעֵין פְּנִים, וְלֵיכָּא.

Rav Sheshet said: As for me, I am not a carpenter, nor am I the son of a carpenter, and yet I will resolve the difficulty. What is the difficulty that Rabba bar Yirmeya finds in the baraita? The baraita is difficult because of the statement of Rav Giddel, that the prohibited status of offerings brought in idol worship can never be revoked. This is not difficult, as in order for idol worship to prohibit an offering I require the offering to be like those offerings sacrificed inside the Temple, and there is not a parallel offering of stones in the Temple.

אָמַר רַב יוֹסֵף בַּר אַבָּא: אִיקְּלַע רַבָּה בַּר יִרְמְיָה לְאַתְרִין, וַאֲתָא וְאַיְיתִי מַתְנִיתָא בִּידֵיהּ: מַתְלִיעִין וּמְזַהֲמִין בַּשְּׁבִיעִית, וְאֵין מַתְלִיעִין וּמְזַהֲמִין בַּמּוֹעֵד.

§ Rav Yosef bar Abba said: Rabba bar Yirmeya happened to come to our locale, and when he came he brought the following baraita with him: One may remove worms from a tree and place manure on a cut in a tree during the Sabbatical Year, but one may not remove worms or place manure on a cut during the intermediate days of the Festival.

כָּאן וְכָאן אֵין מְגַזְּמִין, וְסָכִין שֶׁמֶן לִגְזוֹם, בֵּין בַּמּוֹעֵד בֵּין בַּשְּׁבִיעִית. וְלֵית נַגָּר וְלָא בַּר נַגָּר דְּיִפְרְקִינַּהּ.

The baraita continues: Both here, in the case of the Sabbatical Year, and there, in the case of the intermediate days of the Festival, one may not prune the trees. But one may smear oil on the previously pruned tree on the place where one pruned it in order to prevent the tree from being damaged, both during the intermediate days of the Festival and during the Sabbatical Year. And there is neither a carpenter nor a son of a carpenter who can resolve this.

אָמַר רָבִינָא: אֲנָא לָא נַגָּר אֲנָא וְלָא בַּר נַגָּר אֲנָא, וּמְפָרֵקְינָא לַהּ: מַאי קָא קַשְׁיָא לֵיהּ? אִילֵּימָא מוֹעֵד אַשְּׁבִיעִית קָא קַשְׁיָא לֵיהּ — מַאי שְׁנָא שְׁבִיעִית דְּשָׁרֵי, וּמַאי שְׁנָא מוֹעֵד דְּאָסוּר? מִי דָּמֵי?! שְׁבִיעִית — מְלָאכָה אָסַר רַחֲמָנָא, טִירְחָא שְׁרֵי; מוֹעֵד — אֲפִילּוּ טִירְחָא נָמֵי אָסוּר.

Ravina said: As for me, I am not a carpenter, nor am I the son of a carpenter, and yet I will resolve the difficulty. What is the difficulty that Rabba bar Yirmeya finds in the baraita? If we say that the difference between the intermediate days of the Festival and the Sabbatical Year poses a difficulty to him, this cannot be so. One cannot explain that Rabba bar Yirmeya is asking what is different about the Sabbatical Year that one is permitted to remove worms and place manure on a cut, and what is different about the intermediate days of the Festival that it is prohibited to do so, as this is not a valid question. Are they comparable? With regard to the Sabbatical Year, the Merciful One prohibited only agricultural labor, whereas other forms of exertion are permitted. With regard to the intermediate days of the Festival, even other forms of exertion are prohibited.

וְאֶלָּא זִיהוּם אַגִּיזּוּם קָא קַשְׁיָא לֵיהּ: מַאי שְׁנָא זִיהוּם דְּשָׁרֵי, וּמַאי שְׁנָא גִּיזּוּם דְּאָסוּר? מִי דָּמֵי?! זִיהוּם — אוֹקוֹמֵי אִילָנָא, וּשְׁרֵי; גִּיזּוּם — אַבְרוֹיֵי אִילָנָא, וְאָסוּר.

Ravina suggests: Rather, perhaps the difference between placing manure and pruning poses a difficulty to him. What is different about placing manure that it is permitted during the Sabbatical Year, and what is different about pruning that it is prohibited? Ravina rejects this suggestion: This is also not a valid question. Are they comparable? The purpose of placing manure is to preserve the tree, and therefore it is permitted, whereas the purpose of pruning is to enhance the tree, and therefore it is prohibited.

וְאֶלָּא, זִיהוּם אַזִּיהוּם קָא קַשְׁיָא לֵיהּ, דְּקָתָנֵי: מַתְלִיעִין וּמְזַהֲמִין בַּשְּׁבִיעִית, וּרְמִינְהִי: מְזַהֲמִין אֶת הַנְּטִיעוֹת, וְכוֹרְכִין אוֹתָן, וְקוֹטְמִין אוֹתָן, וְעוֹשִׂין לָהֶם בָּתִּים, וּמַשְׁקִין אוֹתָן עַד רֹאשׁ הַשָּׁנָה — עַד רֹאשׁ הַשָּׁנָה אִין, בִּשְׁבִיעִית לָא!

Ravina suggests: Rather, perhaps the contradiction between the aforementioned baraita with regard to placing manure and another mishna with regard to placing manure poses a difficulty to him, as the baraita teaches: One may remove worms from a tree and place manure on a cut in a tree during the Sabbatical Year. And one may raise a contradiction from a mishna (Shevi’it 2:4): One may place manure on the saplings, and one may bind their branches to the trunk so that they grow upright. And one may lop off their tops to promote their growth, and make shelters for them to shield them from the sun, and water them. All these actions are permitted until Rosh HaShana of the Sabbatical Year. One can infer that until Rosh HaShana, yes, one may place manure on the tree; but during the Sabbatical Year itself one may not do so.

וְדִלְמָא כִּדְרַב עוּקְבָא בַּר חָמָא, דְּאָמַר רַב עוּקְבָא בַּר חָמָא: תְּרֵי קִשְׁקוּשֵׁי הָווּ, חַד לְאַבְרוֹיֵי אִילָנָא וְאָסוּר, וְחַד לְסַתּוֹמֵי פִּילֵי וּשְׁרֵי. הָכִי נָמֵי תְּרֵי זִיהוּמֵי הָוֵי, חַד לְאוֹקוֹמֵי אִילָנֵי וּשְׁרֵי, וְחַד לְאַבְרוֹיֵי אִילָנֵי וְאָסוּר!

Ravina rejects this suggestion: But perhaps one can account for the apparent contradiction in a similar fashion to the explanation of Rav Ukva bar Ḥama, as Rav Ukva bar Ḥama says: There are two types of hoeing [kishkushei]. The purpose of one type is to enhance the tree’s health, and it is therefore prohibited. And the purpose of one type is to close up cracks in the ground, which is permitted, as it is done only to prevent the trees from dying and not to enhance their growth. So too, one may suggest that there are two types of placing manure: One type whose purpose is to preserve the trees, and is therefore permitted, and one type whose purpose is to enhance the trees, and is therefore prohibited.

וְאֶלָּא, סִיכָה אַסִּיכָה קָא קַשְׁיָא לֵיהּ, דְּקָתָנֵי: סָכִין שֶׁמֶן לִגְזוֹם בֵּין בַּמּוֹעֵד וּבֵין בַּשְּׁבִיעִית, וּרְמִינְהִי: סָכִין אֶת הַפַּגִּין וּמְנַקְּבִין וּמְפַטְּמִין אוֹתָן עַד רֹאשׁ הַשָּׁנָה — עַד רֹאשׁ הַשָּׁנָה אִין, בִּשְׁבִיעִית לָא!

Ravina suggests: Rather, perhaps the contradiction between the halakha in the baraita with regard to smearing oil and the halakha in another mishna with regard to smearing oil poses a difficulty for him, as the baraita teaches: One may smear oil on the previously pruned tree, on the place where one pruned it, both during the intermediate days of the Festival and during the Sabbatical Year. And one may raise a contradiction from the mishna (Shevi’it 2:5): One may smear oil on the unripe figs in the sixth year of the Sabbatical cycle in order to accelerate their ripening, and similarly one may pierce them and fill the cut with oil to facilitate their ripening until Rosh HaShana. One can infer that until Rosh HaShana, yes, one may smear; but during the Sabbatical Year itself one may not do so.

מִי דָּמֵי?! הָכָא אוֹקוֹמֵי אִילָנָא, וּשְׁרֵי; הָתָם פַּטּוֹמֵי פֵּירָא, וַאֲסִיר!

Ravina rejects this suggestion: That is also not a valid question. Are they comparable? Here, the purpose of smearing oil on the place where the tree was pruned is to preserve the tree, and therefore it is permitted. There, the purpose of smearing oil on the unripe figs is to enhance and enlarge the fruit and is therefore prohibited.

אֲמַר לֵיהּ רַב סַמָּא בְּרֵיהּ דְּרַב אָשֵׁי לְרָבִינָא בַּר יִרְמְיָה: סִיכָה דְּמוֹעֵד אַזִּיהוּם דְּמוֹעֵד קָא קַשְׁיָא לֵיהּ, מִכְּדִי הַאי אוֹקוֹמֵי וְהַאי אוֹקוֹמֵי, מַאי שְׁנָא הַאי דִּשְׁרֵי וּמַאי שְׁנָא הַאי דַּאֲסִור? הַיְינוּ דְּקָאָמַר לֵיהּ: לֵית נַגָּר וְלָא בַּר נַגָּר דְּיִפְרְקִינַּהּ.

Rav Samma, son of Rav Ashi, said to Ravina: The contradiction between the halakha with regard to smearing oil during the intermediate days of the Festival and the halakha with regard to placing manure during the intermediate days of the Festival poses a difficulty for Rabba bar Yirmeya. Since the purpose of this action is to preserve the tree, and the purpose of that action is to preserve the tree, what is different in this case that it is permitted, and what is different in that case that it is prohibited? This is the reason that Rabba bar Yirmeya said to him: There is neither a carpenter nor a son of a carpenter who can resolve this.

אָמַר רַב יְהוּדָה אָמַר רַב: עֲבוֹדָה זָרָה שֶׁעוֹבְדִין אוֹתָהּ בְּמַקֵּל, שָׁבַר מַקֵּל בְּפָנֶיהָ — חַיָּיב, זָרַק מַקֵּל בְּפָנֶיהָ — פָּטוּר. אֲמַר לֵיהּ אַבָּיֵי לְרָבָא: מַאי שְׁנָא שָׁבַר דַּהֲוָה לֵיהּ כְּעֵין זְבִיחָה, זָרַק נָמֵי הֲוָה לֵיהּ כְּעֵין זְרִיקָה! אֲמַר לֵיהּ: בָּעֵינָא זְרִיקָה מִשְׁתַּבֶּרֶת, וְלֵיכָּא.

§ Rav Yehuda says that Rav says: In the case of an object of idol worship that is worshipped by means of a stick, e.g., by beating a stick on another object in order to produce noise, if one broke a stick before it, he is liable. If he threw a stick before it, he is exempt. Abaye said to Rava: What is different about the case where one broke a stick? In this case one is liable because it is similar to slaughtering an offering, which is a rite performed in the Temple; so too, in the case where one threw a stick, it is similar to the sprinkling of the blood on the altar. Rava said to Abaye: In order for a sacrificial rite to be similar to the sprinkling of blood, I require a form of throwing that scatters the offering, and that is not the case here.

אֵיתִיבֵיהּ: סָפַת לָהּ צוֹאָה, אוֹ שֶׁנִּסֵּךְ לְפָנֶיהָ עָבִיט שֶׁל מֵימֵי רַגְלַיִם —

Abaye raised an objection to Rava’s explanation from a baraita: One who fed [safat] an idol excrement, or who poured a chamber pot of urine before it as a libation,

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