Dedicate Daf 4b to:



בדחטי או בדשערי
4. Seclusion must last as long as it takes to remove
wheat
bread
or
as long as it takes to remove
barley
bread (wheat bread is smoother and easier to remove than barley bread)?

ברכיכא או באקושא
5. Seclusion must last as long as it takes to remove bread made from
loose
batter or bread made from
thick
batter (which is harder to remove than bread made from thin batter)?

The Gemara Answers:
תיקו
These questions are left unresolved.

 
 
The quoted nine opinions regarding the required duration of seclusion. The Gemara will now explain their source:
 
 
א"ר
=אמר רב
יצחק בר (רב) יוסף א"ר
=אמר רבי
יוחנן כל אחד ואחד בעצמו שיער
Rav Yitzchak bar Yosef said in the name of Rabbi Yochanan that the
Rabbis
estimated
the amount of time to have relations
on themselves
i.e how long it took for him to have relations
.

The Gemara Asks:
והאיכא בן עזאי דלא נסיב
But what about Ben Azzai who never got close
As mentioned in Yevamos, he was uninterested in getting married because he was too involved in Torah study.
married
(What is his source)?

The Gemara cites three answers:
איבעית אימא נסיב ופירש הוה
1.
He married, and
only later
separated
from his wife.

ואיבעית אימא מרביה שמיע ליה
2.
He heard
his opinion
from his teacher.

ואיבעית אימא סוד ה'
=השם
ליראיו
3.
"The secret of Hashem is to those who fear Him".
(He knew the amount of time necessary to have relations through divine inspiration).

 
 
The says that seclusion lasts the amount of time it takes to eat a loaf of bread. The source brought is the verse: "For
lust
for a harlot
reduces one
to
begging for
a loaf of bread".
 
The Gemara will now discuss this verse. There are two parts of the verse:
 
"For
lust
for a harlot
reduces one
to
begging for a loaf of bread."
"And the adulterous woman ensnares the precious soul."
 
The Gemara gives two interpretations to "For
lust
for a harlot
reduces one
to
begging for a loaf of bread
:"
 
 
דרש רב עוירא
Rav Avira expounded,

זמנין אמר לה משמיה דרבי אמי וזמנין אמר לה משמיה דרבי אסי
(At times he expounded
the following teaching
in the name of Rabbi Ami and at times he expounded it in the name of Rabbi Assi):

כל האוכל לחם בלא נטילת ידים כאילו בא על אשה זונה
1.
One who eats bread without
first
washing his hands is considered to have lived with a harlot,

שנאמר כי בעד אשה זונה עד ככר לחם
As the verse says
"For on account of a harlot a man is brought to a loaf of bread"

 
Rashi says that the Gemara is inverting the clauses of the verse, and it should be read:
 
For a loaf of bread (without washing), he receives the punishment of living with a harlot.
 
 
The Gemara rejects this interpretation:
 
 
אמר רבא האי בעד אשה זונה עד ככר לחם בעד ככר לחם עד אשה זונה מיבעי ליה
Rava argued
for the verse said
"for a harlot, a loaf of bread", but
according to Avira the verse
should have
said
"for the loaf of bread, a harlot."

 
 
 
אלא אמר רבא כל הבא על אשה זונה לסוף מבקש ככר לחם
2.
Rather, Rava
gave a different interpretation for the verse, and said that the verse means that
he who has relations with a harlot will come to beg for a loaf of bread.

 
The Gemara will now discuss washing one's hands.
 
 
א"ר
=אמר רבי
זריקא אמר ר"א
=רבי אלעזר
כל המזלזל בנטילת ידים נעקר מן העולם
Rabbi Zreika said in the name of Rabbi Elazar,
that he who refuses to
wash his hands
before bread
will be uprooted from the world
through poverty.

אמר רב חייא בר אשי אמר רב מים ראשונים צריך שיגביה ידיו למעלה
Rabbi Chiya bar Ashi said in the name of Rav, that one must raise his hands
after
washing his hands before
the meal,

מים אחרונים צריך שישפיל ידיו למטה
And
one must lower his hands when washing them after
the meal ( Mayim Acharonim ).

 
The purpose of Mayim Acharonim is to clean one's hands from "Sodomite salt", which can cause blindness.
 
 
תניא נמי הכי הנוטל ידיו צריך שיגביה ידיו למעלה
And so too, a Braisa teaches that one must raise his hands after washing them
for bread,

שמא יצאו המים חוץ לפרק ויחזרו ויטמאו את הידים
As the water may drip
down
past the wrist and make his hands impure.

 
The Sages close
So people would clean their hands before eating Terumah. The Sages were concerned that Kohanim would come home from the field with soiled hands, grab their bread, find it dirty, and throw it out, thereby violating the law that Terumah must be eaten and not disposed
decreed impurity on unwashed hands. However, this impurity is on the hand only until the wrist.
 
A Mishna says that one should wash his hands twice - the first washing purifies the hands but makes the water impure, while the second washing purifies the water.
 
However, there's still one concern. After the first washing, the water may flow past the wrist, and will not be purified by the second washing (one won't notice it). Then, the water will flow back down and make his hands impure again without him noticing.
 
Therefore, the Gemara suggests one to hold his hands up, so the water will flow down his arms and away from his hands.
 
 
אמר רבי אבהו כל האוכל פת בלא ניגוב ידים כאילו אוכל לחם טמא
Rabbi Avahu said that if one eats bread without drying his hands,
the Torah
considered
him
as if he ate impure bread,

שנאמר ויאמר ה'
=השם
ככה יאכלו בני ישראל את לחמם טמא
As the verse
says "And Hashem said: 'Thus shall the children of Israel eat their bread unclean' "

 
This verse is a prophecy in Yechezkel about the upcoming siege and exile. He prophesied how the Jewish people will be forced to eat various forms of repulsive food, and concluded with the statement "thus the Jewish people will eat their bread in impurity".
 
From this, the Gemara proves that eating bread with wet hands (which is repulsive) is as bad as eating it in a state of impurity.
 
 
Now, the Gemara will discuss the second part of the verse:
ומאי ואשת איש נפש יקרה תצוד
What does
the next part of the verse, which says
"a married woman, a precious soul will trap" mean?

The Gemara will cite two answers:
אמר רבי חייא בר אבא א"ר
=אמר רבי
יוחנן כל אדם שיש בו גסות הרוח לבסוף נכשל באשת איש
1.
Rabbi Chiya bar Abba said in the name of Rabbi Yochanan, that one who is haughty will eventually stumble
in the sin of having relations with
a married woman,

שנא'
=שנאמר
ואשת איש נפש יקרה תצוד
As
the verse
says
in a verse
"a married woman, a precious soul will entrap."

The Gemara rejects this explanation:
אמר רבא האי נפש יקרה
Rava asked
that the verse wouldn't call such a person
a precious soul
(for a haughty person isn't precious).

נפש גבוהה מיבעי ליה
But an "an elevated soul".

ועוד היא תצוד מיבעי ליה
Moreover,
the verse
should
have said
that
the harlot
entraps
him
!

The Gemara Answers:
אלא אמר רבא כל הבא על אשת איש אפילו למד תורה
2.
Rather, Rava explained
the verse as saying that
whoever lives with a married woman
will be trapped
even if
he is
learned
in
Torah,

דכתיב בה יקרה היא מפנינים
About which
the verse
writes "it's more precious than pearls".

 
The Gemara explains that the Torah isn't more precious than physical pearls but to...
 
 
מכהן גדול שנכנס לפני ולפנים
The Kohen Gadol who goes close
In Hebrew, Pninim - pearls - sound like Pnim - the inner chamber
inside
the Beis Hamikdash .

 
A Torah scholar is more precious than even a Kohen Gadol , but even he...
 
 
היא תצודנו לדינה של גיהנם
Will be
entrapped to the punishment of Gehenom
if he lives with a married woman.

 
 
 
The Gemara will now cite four teachings about haughtiness:
א"ר
=אמר רבי
יוחנן משום ר"ש
=רבי שמעון
בן יוחי כל אדם שיש בו גסות הרוח כאילו עובד עבודת כוכבים
1.
Rabbi Yochanan said in the name of Rabbi Shimon ben Yochai that the haughty are considered to have worshiped idols,

כתי'
=כתיב
הכא תועבת ה' כל גבה לב
One verse says
"a disgrace to Hashem is a haughty heart,"

וכתיב התם ולא תביא תועבה אל ביתך
And a different
verse says
"Do not bring a disgusting thing
(i.e an Idol)
into your house".

 
The Gezeira Shava of "disgrace" links the two verses, showing that a haughty heart is considered like an idol.
 
 
ורבי יוחנן דידיה אמר כאילו כפר בעיקר
2.
Rabbi Yochanan said
the following teaching
(on his own):
A haughty person is considered as if he
denied
Hashem,

שנאמר ורם לבבך ושכחת את ה'
=השם
אלהיך
As
a verse
says "You will elevate your heart and forget Hashem
your G - d".

 
 
 
ר'
=רבי
חמא בר חנינא אמר כאילו בא על כל העריות
3.
Rabbi Chama bar Chanina said that
a haughty person is considered to have lived with everyone forbidden to him.

כתי'
=כתיב
הכא תועבת ה' כל גבה לב
One verse says
"a disgrace to Hashem is a haughty heart,"

 
The verse says "A disgrace to Hashem is a haughty heart
punishment will come from G - d's
hand to
his
hand. He will not go clean."
 
The Gemara will discuss "
punishment will come from G - d's
hand to
his
hand. He will not go clean." .
 
 
וכתי'
=וכתיב
התם כי את כל התועבות האל
And
another verse says
"all of these
marital
abominations."

 
This Gezeira Shava links haughtiness to marital abomination.
 
 
עולא אמר כאילו בנה במה
4.
Ullah said
that a haughty person is considered
as if he built a
forbidden
private altar
for idol worship,

שנאמר חדלו לכם מן האדם אשר נשמה באפו כי במה נחשב הוא
As the verse
says "Cease from man, in whose nostrils is a breath; For how little is he to be accounted!"

אל תיקרי במה אלא במה
Don't read the verse BaMeh
(with what)
but,
read that verse as
Bamah
(a private altar).

 
 
 
Now that the Gemara explained the verse "a disgrace to Hashem is a haughty heart", the Gemara discusses the next verse:
 
The verse says "Men of crooked mind are an abomination to Hashem, But those whose way is blameless please Him. Assuredly (lit. From hand to hand), the evil man will not escape, But the offspring of the righteous will be safe."
 
 
The Gemara Asks:
מאי יד ליד לא ינקה
What does the
latter portion of the verse, which says
"From hand to hand, he shall not be cleaned" mean?

The Gemara will now give 3 interpretations of this verse:
אמר רב כל הבא על אשת איש
1.
Rav said that he who lives with a married woman,

אפי'
=אפילו
הקנהו להקב"ה
=להקדוש ברוך הוא
שמים וארץ כאברהם אבינו
Even if Hashem granted him heaven and earth like to Avraham,

דכתיב ביה הרימותי ידי אל ה'
=השם
אל עליון קונה שמים וארץ
About whom it's written "Raise your hands to Hashem, the Supernal G - d, the owner of heaven and earth,"

לא ינקה מדינה של גיהנם
Will never be cleansed from the judgment of Gehenom.

The Gemara rejects this explanation:
קשיא להו לדבי רבי שילא
The academy of Rabbi Shila asked:

האי יד ליד לא ינקה
Why does the verse say
"From hand to hand he shall not be cleansed"?

ידי מיבעי ליה
The verse
should
have said "from hand to
close
Plural, As the verse says by Avraham, and not "hand to hand"
hands "

The Gemara Answers:
אלא אמרי דבי רבי שילא
2.
Rather, the academy of Rabbi Shila said:

אפילו קיבל תורה כמשה רבינו
Even if
an adulterer was as great as
Moshe,

דכתיב ביה מימינו אש דת למו
About whom
the verse
writes "From his right hand came a fiery Torah,"

לא ינקה מדינה של גיהנם
He
shall not be cleansed from the punishment of Gehenom.

The Gemara rejects this explanation.
קשיא ליה לר'
=לרבי
יוחנן
Rabbi Yochanan asked:

האי יד ליד
The verse
says "Hand to hand,"

יד מיד מיבעיא ליה
According to the above interpretation, the verse
should
have said
"hand close
As Moshe was
given
the Torah
from hand."

The Gemara Answers:
אלא א"ר
=אמר רבי
יוחנן
3.
Rather, Rabbi Yochanan said:






Translation copyright by the OpenGemara project. If you would like permission to use our data, please contact us

Dedicated in loving memory of Leah Rivka Bas Reb Dovid HaKohen A"H.
Last build: 2019-01-31T02:13:56Z