NOTES Rav Naĥman said that the verse said: “It was a night of watching ָא ַמר ַרב ַנ ְח ָמן: ָא ַמר ְקָרא: ֵ״ליל Some com- to the Lord” (Exodus :), which indicates that Passover night : ֵליל ַה ְמ ׁש ּו ָּמר ּו ָבא – A night that remains guarded ׁ ִש ּמוִרים״ – ֵליל ַה ְמ ׁש ּו ָּמר ּו ָבא ִמן mentaries explain that this night remains guarded throughout is a night that remains guardedN from demons and harmful H ַה ַּמִזּ ִיקין. history, as it is set aside as the time of redemption for the Jewish people. Therefore, there is no concern for danger on spirits of all kinds. Th erefore, there is no cause for concern about this night (see Rashi tractate Rosh HaShana 12b). Alternatively, this form of danger on this particular night. the verse states with regard to this night: “The night shines said a diff erent answer: Th e cup of blessing for Grace aft er ָר ָבא ָא ַמר: ּכוֹס ׁ ֶשל ְּבָר ָכה ִמ ְצ ָטֵרף like the day” (Psalms 139:12), i.e., demons have no power at -Meals on Passover night is used in the performance of an addi ְל ָטוֹבה, ְו ֵאינוֹ ִמ ְצ ָטֵרף ְלָר ָﬠה. ָר ִב ָינא .(that time (Iyyun Ya’akov Because safety is guaranteed on this night, the custom in -tional mitzva and is not simply an expression of freedom. Th ere ָא ַמר: ַאְר ָּב ָﬠה ָּכ ֵסי ַּת ִּק ּינו ַר ָּב ַנן ֶ ּדֶר ְך many communities was to leave one’s doors unlocked as an fore, it combines with the other cups for the good, i.e., to fulfi ll ֵח ּירות, ָּכל ַחד ְו ַחד expression of trust in God, as the were redeemed due the mitzva to drink four cups, and it does not combine for the to their faith (ge’onim). In addition, the blessing abridging the N seven blessings is not recited on Shabbat after the evening bad. With regard to the danger of drinking pairs of cups, it is as prayers because we are not afraid to walk home alone (Me’iri). though one drinks only three cups. Ravina said: Th e Sages insti- Other customs are based on similar considerations. tuted four separate cups, each of which is consumed in a manner that demonstrates freedom. Th erefore, each and every one ּכוֹס – The cup of blessing…does not combine for the bad Some commentaries explain that : ׁ ֶשל ְּבָר ָכה… ֵאינוֹ ִמ ְצ ָטֵרף ְלָר ָﬠה the cup of blessing used for the Grace after Meals does not combine with the other three cups because the three cups prior to the meal are either not part of the meal or are integral cern about danger, and therefore the blessing is unnecessary ֵליל – to the meal. However, the fourth cup following the Grace after A night that remains guarded from harmful spirits When Passover falls on Shabbat, the (Itur, citing the Ran; Kol Bo). This is the common practice (Beit : ַה ְמ ׁש ּו ָּמר ּו ָבא ִמן ַה ַּמִזּ ִיקין -Meals is no longer part of the meal and is therefore sepa rate from them (Me’iri). Other authorities state that the Sages blessing abridging seven blessings is not recited at the end of Yosef ). Similarly, when reciting Shema before going to bed, it is would drink four cups beside the cup used for Grace after the service. This blessing was instituted so that people would customary to recite only the paragraph of Shema itself but not Meals, so there were actually five cups in total (ge’onim; see remain in the synagogue a little longer to allow everyone to the other sections, which were instituted to provide protection Rabbeinu Yehonatan). leave at the same time. However, on Passover there is no con- from harmful spirits (Shulĥan Arukh, Oraĥ Ĥayyim 481:2).

Perek X Daf 110 Amud a

NOTES is a distinct mitzva in its own right. In other words, each cup is ִמ ְצָוה ְּב ַא ֵּפי ַנ ְפ ׁ ָש ּה ּהוא. .As the Gemara will later treated separately and one is not considered to be drinking in pairs : ִנ ְמ ַל ְך ּהוא – He has changed his mind explain, the danger of pairs applies only when one performs Th e baraita taught that one should not att end to his sexual needs ״לֹא ַי ֲﬠ ֶׂשה ְצָר ָכיו ְּתֵרי.״ ַא ַּמאי? ִנ ְמ ַל ְך -multiple actions on a single occasion. However, if one com pletes an activity and repeats it again later, the two actions do ;in pairs. Th e Gemara asks: Why should one be concerned for this ּהוא! ָא ַמר ַא ַּבֵיי, ָה ִכי ָק ָא ַמר: לֹא not combine (Rashash). N -he has changed his mind? One does not plan in advance to en יֹ ַאכל ְּתֵרי ְו ִי ׁ ְש ֶּתה ְּתֵרי, ְולֹא ַי ֲﬠ ֶׂשה In talmudic times, gage in marital relations twice, and therefore the two acts should : ּזוגוֹת ּו ַּמִזּ ִיקים – Pairs and harmful spirits ְצָר ָכיו ֲא ִפ ּיל ּו ַּפ ַﬠם ַא ַחת, ִ ּד ְיל ָמא most people were influenced by popular superstitions and not combine to form a dangerous pair. said: Th is is what ֲח ֵל ׁיש ּו ִמ ְּיתַרע. incantations. Provided that there was no concern for idolatry or prohibited gentile practices, the Sages did not attempt to the tanna is saying, i.e., the baraita should be understood in the uproot these customs. This was certainly true of practices following manner: One should not eat in pairs nor drink in pairs, that were so ingrained that people found them comforting and if he does so he should not att end to his sexual needs right and would have been distressed had they been prohibited aft erward even once, lest he is weakened by the act and will be from continuing them. For this reason, the Gemara subse- harmed for having eaten or drunk in pairs. quently says about pairs that one who is concerned about Th e Sages taught in another baraita: If one drinks in pairsN his ָּת ּנו ַר ָּב ַנן: ׁש ֶוֹתה ִּכ ְפ ַל ִים – ָ ּדמוֹ them should be careful not to perform actions in pairs, and one who is not concerned need not be careful (Me’iri). blood is upon his head, i.e., he bears responsibility for his own ְּברֹ ׁאשוֹ. ָא ַמר ַרב ְי ּהו ָדה: ֵא ָימ ַתי? ְו ִלישֹן – And to sleep is comparable to setting out on the road demise. Rav Yehuda said: When is that the case? When one did ִּבְז ַמן ׁ ֶש ּלֹא ָר ָאה ְּפ ֵני ַה ּׁש ּוק, ֲא ָבל .Apparently, Rabbeinu Ĥananel had a textual not leave the house and view the marketplace between cups : ְּכ ָל ֵצאת ַלֶ ּדֶר ְך ָ ּד ֵמי ָר ָאה ְּפ ֵני ַה ּׁש ּוק – ָהְר ׁש ּות ְּבָידוֹ. ָא ַמר variant, which he understood to mean that if one sleeps or However, if he saw the marketplace aft er the fi rst cup, he has ַרב ַא ׁ ִשי: ָחֵז ָינא ֵל ּיה ְלַרב ֲח ַנ ְנָיא ַּבר uses the lavatory between cups, they do not combine to form a dangerous pair. permission to drink another cup without concern. Likewise, : said: I saw Rav Ĥananya bar Beivai follow this policy ֵּב ָיבי ְ ּד ַא ָּכל ָּכ ָסא ֲהָוה ָנ ֵפיק ְו ָחֵזי ַא ֵּפי Upon drinking each cup, he would leave the house and view the ׁש ּו ָקא. marketplace.

And we said that there is concern for the safety of one who drinks ְו ָלא ֲא ַמַרן ֶא ָּלא ָל ֵצאת ַלֶ ּדֶר ְך ֲא ָבל ,in pairs only when he intends to set out on the road aft er drinking ְּב ֵביתוֹ לֹא. ָא ַמר ַר ִּבי ֵז ָירא: ְו ִלישֹן – -but if he intends to remain in his home there is no need for con ְּכ ָל ֵצאת ַל ֶ ּדֶר ְך ָ ּד ֵמי. ָא ַמר ַרב ַּפ ָּפא: cern. said: And one who plans to sleep is compa- N ְו ָל ֵצאת ְל ֵבית ַה ִּכ ֵּסא – ְּכ ָל ֵצאת rable to one who is sett ing out on the road. He should be con- cerned that he might be harmed. Th e Gemara asks: And if one ַל ֶ ּדֶר ְך ָ ּד ֵמי. ּו ְב ֵביתוֹ לֹא? ְו ָהא ָר ָבא intends to remain in his home, is there no cause for concern? But ָמ ֵני ְּכ ׁש ּוֵרי. Rava would count the beams of the house to keep track of the number of cups he had drunk so as to ensure that he would not consume an even number. פרק י׳ דף קי. . Perek X . 110a 246 BACKGROUND And likewise Abaye, when he would drink one cup, his mother ְו ַא ַּבֵיי ִּכי ׁ ָש ֵתי ַחד ָּכ ָסא ַמ ְנ ֵקיט ֵל ּיה These miniature silver : ִּבְר ַּכת ּכֹ ֲה ִנים – would immediately place two cups in his two hands so that he Priestly benediction scrolls, one of which contains an abbreviated version of the ִא ֵּימ ּיה ְּתֵרי ָכ ֵסי ִּב ְתֵרי ְיֵד ּיה, ְוַרב ַנ ְח ָמן would not inadvertently drink only one more cup and thereby priestly benediction, were found in Ketef Hinnom, southwest ַּבר ִי ְצ ָחק ִּכי ֲהָוה ׁ ָש ֵתי ְּתֵרי ָכ ֵסי ַמ ְנ ֵקיט expose himself to the danger of drinking in pairs. And similarly, of the Old City of Jerusalem. The scrolls are dated to the ֵל ּיה ׁ ַש ָּמ ֵﬠ ּיה ַחד ָּכ ָסא. ַחד ָּכ ָסא – when Rav Naĥman bar Yitzĥak would drink two cups, his at- sixth century BCE and may have been used as amulets. The tendant would immediately place one more cup in his hand, and Hebrew letters on the right are transcriptions of the ancient ַמ ְנ ֵקיט ֵל ּיה ְּתֵרי ָכ ֵסי ִּב ְתֵרי ְיֵד ּיה! ָאָדם .if he would drink one cup, the att endant would place two cups Hebrew script engraved on the scrolls ָח ׁש ּוב ׁ ָש ֵאני. in his two hands. Th ese reports indicate that one should be con- cerned for his safety aft er drinking an even number of cups, even when he remains at home. Th e Gemara answers: An important person is diff erent. Th e demons focus their att ention on him, and he must therefore be more careful than the average person. said: Ten cups contain no element of the danger associated ָא ַמר ּעו ָּלא: ֲﬠ ָׂשָרה ּכוֹסוֹת ֵאין ָּב ֶהם with pairs. Ulla rules here in accordance with his reasoning ִמ ּׁש ּום ּזוגוֹת. ּעו ָּלא ְל ַט ְﬠ ֵמ ּיה, ְ ּד ָא ַמר stated elsewhere, as Ulla said, and some say it was taught in a ּעו ָּלא, ְו ָא ְמִרי ָל ּה, ְּב ַמ ְת ִנ ָיתא ָּת ָנא: baraita: Th e Sages instituted that one must drink ten cups of N ֲﬠ ָׂשָרה ּכוֹסוֹת ִּת ְּיק ּנו ֲח ָכ ִמים ְּב ֵבית wine in the house of a mourner during the meal of comfort. And if it could enter your mind that ten cups do contain the element ָה ֵא ֶבל. ְו ִאי ָס ְל ָקא ַ ּד ְﬠ ָּת ְך ֲﬠ ָׂשָרה ּכוֹסוֹת of danger associated with pairs, how could the Sages arise and ֵי ׁש ָּב ֶהן ִמ ּׁש ּום ּזוגוֹת – ֵה ִיכי ָקְי ִימי ַר ָּב ַנן -institute something that might bring a person to a state of dan ְו ִת ְּק ּנו ִמ ְּיל ָתא ְ ּד ָא ֵתי ִל ֵידי ַס ָּכ ָנה? ֲא ָבל -ger? However, eight cups do contain the element of danger as ְּת ַמ ְנָיא – ֵי ׁש ָּב ֶהן ִמ ּׁש ּום ּזוגוֹת. sociated with pairs. Rav Ĥisda and Rabba bar both say that eight is also ַרב ִח ְסָ ּדא ְוַר ָּבה ַּבר ַרב ּהו ָנא ְד ָא ְמִרי safe from the dangers of pairs, as the number seven, represented ַּתְרַו ְי ּיהו: ׁ ָ״שלוֹם״, ְל ָטוֹבה – ִמ ְצ ָטֵרף, by the word shalom, combines with the previous cups for the ְלָר ָﬠה – לֹא ִמ ְצ ָטֵרף. ֲא ָבל ׁ ִש ָּיתא ֵי ׁש good but does not combine for the bad. Th e fi nal verse of the Scrolls with priestly benediction from the First Temple period B ָּב ֶהן ִמ ּׁש ּום ּזוגוֹת. The term pirka refers : ִּפְר ָקא – [priestly benediction reads: “Th e Lord lift His countenance upon The public lecture [pirka you and give you peace [shalom]” (Numbers :). Th e word to public lectures on practical halakha given by the Sages. shalom, the seventh Hebrew word in this verse, has a purely posi- These lectures were usually delivered before Festivals and tive connotation. Rav Ĥisda and Rabba bar Rav Huna therefore would focus on the halakhot of the upcoming Festival. The maintain that the seventh cup combines with the previous six only discourses were attended by the entire community, not just for good purposes. Aft er the seventh cup, i.e., from the eighth cup scholars, and they differed from the regular lectures that the and on, the cups constitute pairs for the good but not for the bad. Sages delivered in their schools. It was considered proper etiquette for students not to raise difficulties against the However, six cups do contain the element of danger associated opinion of a Sage who was delivering his discourse to the with pairs. entire community. Rabba and Rav Yosef both say that even drinking six cups is not ַר ָּבה ְוַרב ֵיוֹסף ְד ָא ְמִרי ַּתְרַו ְי ּיהו: dangerous. Th e reason is that the fi ft h cup, represented by the ִ״ו ֻיח ֶּנ ָּך״ – ְל ָטוֹבה – ִמ ְצ ָטֵרף, ְלָר ָﬠה – :word viĥuneka in the second verse of the priestly benediction לֹא ִמ ְצ ָטֵרף; ֲא ָבל ַאְר ָּב ָﬠה – ֵי ׁש ָּב ֶהן “Th e Lord make His face to shine upon you, and be gracious to ִמ ּׁש ּום ּזוגוֹת. you [viĥuneka]” (Numbers :), combines with the previous cups for the good but does not combine for the bad. However, four cups do contain the element of danger associated with pairs. -Abaye and Rava both say that even the number four is not danger ַא ַּבֵיי ְוָר ָבא ְד ָא ְמִרי ַּתְרַו ְי ּיהו: ְ״ו ִי ׁ ְש ְמֶר ָך״ ous, as veyishmerekha, the third word in the fi rst verse of the ְל ָטוֹבה ִמ ְצ ָטֵרף, ְלָר ָﬠה לֹא ִמ ְצ ָטֵרף. priestly benediction, reads: “Th e Lord bless you and keep you [veyishmerekha]” (Numbers :). It combines for the good but does not combine for the bad. And Rava follows his standard line of reasoning in this regard, as ְו ָאְזָדא ָר ָבא ְל ַט ְﬠ ֵמ ּיה, ְ ּדָר ָבא ַא ְּפ ִק ְינ ּהו N Rava allowed the Sages to leave aft er having drunk four cups ְלַר ָּב ַנן ְּב ַאְר ָּב ָﬠה ּכוֹסוֹת. ַאף ַﬠל ַּגב and was not concerned for their safety. Although Rava bar Livai ְ ּד ִא ַּיתַזּק ָר ָבא ַּבר ִל ַיואי – לֹא ָח ׁש ָל ּה was injured on one such occasion, Rava was not concerned that ְל ִמ ְּיל ָתא. ַ ּד ֲא ַמר: ַה ּהוא ִמ ּׁש ּום ְ ּד ְאוֹת ַבן the matt er had been caused by his consumption of an even num- ber of cups, as he said: Th at injury occurred because Rava bar ְּב ִפ ְיר ָקא ֲהָוה. Livai challenged me during the public lecture.B It is improper for a student to raise diffi culties against his rabbi during a public lecture, lest the rabbi be embarrassed by his inability to answer.

NOTES ָר ָבא ַא ְּפ ִק ְינ ּהו – Rava allowed the Sages to leave after four ֲﬠ ָׂשָרה ּכוֹסוֹת… ְּב ֵבית – Ten cups in the house of a mourner Rava was not concerned about witchcraft, as : ְלַר ָּב ַנן ְּב ַאְר ָּב ָﬠה The Sages established the practice of drinking in a house : ָה ֵא ֶבל of mourning in accordance with the adage: “Give strong drink witches were rare in his locale (Melo Haro’im). Alternatively, to him who is ready to perish, and wine to the bitter in soul” he relied on his great merit, as witchcraft does not affect the (Proverbs 31:6; Rashi). righteous (Rashash).

Perek X . 110a 247 . פרק י׳ דף קי. BACKGROUND Rav Yosef said: Yosef the DemonB said to me: Ashmedai,L ָא ַמר ַרב ֵיוֹסף, ָא ַמר ִלי ֵיוֹסף ׁ ִש ָידא: ַא ׁ ְש ְמַדאי The identity of Yosef the the king of the demons, is appointed over all who perform : ֵיוֹסף ׁ ִש ָידא – Yosef the Demon ַמ ְל ָּכא ְ ּד ׁ ֵש ֵידי ְמ ּמו ֶּנה ּהוא ַא ּכ ּו ְּל ּהו ּזו ֵגי, Demon, who is mentioned several times in the , is actions in pairs, and a king is not called a harmful spirit. A ּו ַמ ְל ָּכא לֹא ִא ְּיקֵרי ַמִזּיק. ִא ָּיכא ְד ָא ְמִרי ָל ּה :not entirely clear. Rashi cites two possible interpretations king would not cause harm. Consequently, there is no reason ְל ַהאי ִּג ָּיסא: ַאְ ּדַר ָּבה, ַמ ְל ָּכא [ַר ְת ַח ָנא ּהוא], Either he was a human who was expert in the activities of demons, or he was an actual demon who commonly to fear the harm of demons for having performed an action in -pairs. Some say this statement in this manner: On the con ַמאי ְ ּד ָב ֵﬠי ָﬠ ֵביד, ׁ ֶש ַה ֶּמ ֶל ְך ּפ ֵוֹרץ ָּגֵדר ַל ֲﬠ ׂשוֹת -spoke with the Sages and explained to them the prac trary, he is an angry king who does what he wants, as the לוֹ ֶ ּדֶר ְך ְו ֵאין ִמוֹחין ְּבָידוֹ. tices of demons. There is support in the Talmud for both interpretations. halakha is that a king may breach the fence of an individual N His right thumb in his left hand, and his left thumb in in order to form a path for himself, and none may protest his action. Similarly, the king of demons has full license to ַז ְק ָּפא ִ ּד ֵיד ּיה ִ ּד ִימ ֵינ ּיה ִּב ָידא ִ ּד ְׂש ָמ ֵאל ּיה ְוַז ְק ָּפא – his right hand .The image illustrates the grasping harm people who perform actions in pairs :ִ ּד ְׂש ָמ ֵאל ּיה ִּב ָידא ִ ּד ִימ ֵינ ּיה of thumbs as described in the Gemara. said: Yosef the Demon said to me: If one drinks ָא ַמר ַרב ַּפ ָּפא, ָא ַמר ִלי ֵיוֹסף ׁ ִש ָידא: two cups, we demons kill him; if he drinks four, we do not ִּב ְתֵרי – ָק ְט ִל ַינן; ְּב ַאְר ָּב ָﬠה – ָלא ָק ְט ִל ַינן; kill him. But this person who drank four, we harm him. Th ere ְּב ַאְר ָּב ָﬠה – ַמְזּ ִק ַינן. ִּב ְתֵרי – ֵּבין ְּב ׁש ֵוֹגג ֵּבין is another diff erence between two and four: With regard to ְּב ֵמִזיד; ְּב ַאְר ָּב ָﬠה, ְּב ֵמִזיד – ִאין, ְּב ׁש ֵוֹגג – one who drinks two, whether he did so unwitt ingly or inten- tionally, we harm him. With regard to one who drinks four, if ָלא. Right thumb in left hand, left thumb in right hand he does so intentionally, yes, he is harmed; if he does so un- witt ingly, no, he will not be harmed. LANGUAGE Th e Gemara asks: And if one forgets and it happens that he ְו ִאי ִא ׁ ְיש ְּת ֵלי ְו ִא ְּיקֵרי ּו ְנ ַפק, ַמאי ַּת ַּק ְנ ֵּת ּיה? Apparently, this name is ultimately goes outside aft er having drunk an even number of cups, what : ַא ׁ ְש ְמַדאי – Ashmedai ִל ְינקוֹט ַז ְק ָּפא ִ ּד ֵיד ּיה ִ ּד ִימ ֵינ ּיה ִּב ָידא derived from the early Iranian language Avestan, Aēšmō is his solution? Th e Gemara answers: He should take his right ִ ּד ְׂש ָמ ֵאל ּיה ְוַז ְק ָּפא ִ ּד ְׂש ָמ ֵאל ּיה ִּב ָידא ִ ּד ִימ ֵינ ּיה, .daēuuō, which means demon of wrath thumb in his left hand, and his left thumb in his right hand,B ְו ֵנ ָימא ָה ִכי: ַא ּת ּון ַו ֲא ָנא – ָהא ְּת ָל ָתא. ְו ִאי NOTES and say as follows: You, my thumbs, and I are three, which is not a pair. And if he hearsN a voice that says: You and I are ׁ ְש ִמ יﬠ ֵל ּיה ַ ּד ֲא ַמר: ַא ּת ּון ַו ֲא ָנא ָהא ַאְר ָּב ָﬠה – ֵנ ָימא ֵל ּיה: ַא ּת ּון ַו ֲא ָנא ָהא ֲח ִמ ָּׁשה. ְו ִאי ׁ ְש ִמ יﬠ A king may breach the fence of an individual in order four, which makes a pair, he should say to it: You and I are : ֶמ ֶל ְך ּפ ֵוֹרץ ָּגֵדר ַל ֲﬠ ׂשוֹת לוֹ ֶ ּדֶר ְך – to form a path for himself fi ve. And if he hears it say: You and I are six, he should say ֵל ּיה ַ ּד ֲא ַמר: ַא ּת ּון ַו ֲא ָנא ָהא ׁ ִש ָּיתא – ֵנ ָימא One of the privileges of a king is the right to breach fences to it: You and I are seven. Th e Gemara relates that there was ֵל ּיה: ַא ּת ּון ַו ֲא ָנא ָהא ׁ ִש ְב ָﬠה. ֲהָוה ּעו ְבָדא ַﬠד of fields in order to form a path for himself. The individual an incident in which someone kept counting aft er the demon ֵמ ָאה ְו ַחד, ּו ָפ ַקע ׁ ִש ָידא. concerned may not protest, as no one has the right to demand that the king construct his path in a particular until he reached a hundred and one, and the demon burst direction or that it must be of a certain width. In theory, in anger. the size of a king’s path is unlimited (Rashi). Ameimar said: Th e chief of witches said to me: One who ָא ַמר ָא ֵמ ָימר, ָא ְמָרה ִלי ִר ׁ ְיש ִּת ְינ ִהי ְ ּד ָנ ׁ ִשים Apparently, Rashi and the :ְו ִאי ׁ ְש ִמ יﬠ ֵל ּיה – And if he hears encounters witches should say this incantation: Hot feces in ַּכ ׁ ְש ָפ ִניּוֹת: ַהאי ַמאן ְ ּד ָפ ַגע ְּב ּהו ְּב ָנ ׁ ִשים Rashbam had a variant reading of this text: If one merely hears the voice of another person saying an even number, torn date baskets in your mouth, witches; may your hairs ַּכ ׁ ְש ָפ ִניּוֹת – ֵנ ָימא ָה ִכי: ֲחִרי ֲח ִמ ֵימי ְּבִד ּיק ּו ָלא he should respond by mentioning an odd number. fall out because you use them for witchcraft ; your crumbs, ַּבַזּ ָיּיא ְל ּפו ַּמ ְי ּיכו ָנ ׁ ֵשי ְ ּד ַחְר ׁ ַש ָיּיא, ָקַרח which you use for witchcraft , should scatt er in the wind; ַקְר ַח ְי ִיכי, ָּפַרח ַּפְר ַח ְי ִיכי,

Perek X Daf 110 Amud b

NOTES ;your spices, which you use for your witchcraft , should scatt er ִא ַּיב ּד ּור ַּת ְב ּלו ַנְי ִיכי, ַּפְר ָחא ִז ָיקא ְל ּמוִר ָיקא Your favor toward me has cooled and you should find the wind should carry away the fresh saff ron that you witch- ַח ְד ָּתא ְ ּד ָנ ְק ִט ּיתו ָנ ׁ ִשים ַּכ ׁ ְש ָפ ִניּוֹת. ַא ְד ָח ַנ ִני Incantations that are uttered as a : ַקְר ֲח ַנ ִני ְו ָח ַנ ְנ ִכי – favor es hold to perform your witchcraft . As long as I was shown ְו ָח ַנ ְנ ִכי ָלא ָא ִת ִיתי ְלגוֹ. ָה ׁ ְש ָּתא ְ ּד ָא ֵת ִיתי ְלגוֹ – protection from witchcraft do not always make sense. The favor from Heaven and you showed me favor, I did not come ַקְר ֲח ַנ ִני ְו ָח ַנ ְנ ִכי. -Arukh records a textual variant that he interprets in the fol lowing manner: As long as God had mercy upon me and here. Now that I have come here, your favor toward me has you, I did not come here. Now that I have come to you, may cooled and you should fi nd favor.N your hair fall out and may God show me favor. Th e Gemara relates that in the West, Eretz Yisrael, they were ְּב ַמ ַﬠְר ָבא ָלא ָק ְפִדי ַא ּזּוֵגי. ַרב ִ ּד ִימי ִמ ְּנ ַהְרְ ּד ָﬠא -All who are particular about pairs, the demons are par not particular with regard to pairs. Rav from Neharde’a ָק ֵפיד ֲא ִפ ּיל ּו ַא ּרו ׁ ְש ָמא ְ ּד ָח ִב ָיתא. ֲהָוה ּעו ְבָ ּדא ,In a similar vein : ָּכל ְ ּד ָק ֵפיד ָק ְפִדי ַּב ֲהֵד ּיה – ticular with him was particular about pairs even with regard to the signs on a ּו ָפ ַקע ָח ִב ָיתא. ְּכ ָל ָלא ְ ּד ִמ ְּיל ָתא: ָּכל ְ ּד ָק ֵפיד – the Sages said that one who believes in superstition is more likely to be impacted by it. This is similar to the verse “For barrel; he would not write pairs of symbols on a barrel. Th ere ָק ְפִדי ַּב ֲהֵד ּיה; ּוְד ָלא ָק ֵפיד ָלא ָק ְפִדי ַּב ֲהֵד ּיה. the thing which I feared has come upon me” (Job 3:25). In was an incident in which there were pairs of symbols on a barrel and the barrel burst. Th e Gemara concludes: Th e rule ּו ִמ ּיהו, ְל ֵמ ַיח ׁש ִמ ָּיב ֵﬠי. this case, the more one worries about demons, the easier it is for them to affect him. of the matt er is that all who are particular about pairs, the demons are particular with him;N and if one is not particular, they are not particular with him. However, one is required to be concerned about the harm that might result from pur- posely performing actions in pairs. פרק י׳ דף קי: . Perek X . 110b 248 NOTES When Rav Dimi came from Eretz Yisrael to Babylonia, he ִּכי ֲא ָתא ַרב ִ ּד ִימי ֲא ַמר: ׁ ְש ֵּתי ֵב ִיצים ּו ׁ ְש ֵּתי : ְצַווח ִ ּד ְיק ָלא ּו ָפ ַקע ּהוא – said: With regard to two eggs, two nuts, two cucumbers, and The palm tree dried out and he burst ,According to this text of this Gemara, as explained by Rashi ֱא ִגוֹזין, ׁ ְש ֵּתי ִק ּׁיש ּו ִאין ְוָד ָבר ַא ֵחר – ֲה ָל ָכה another matt er, there is a halakha transmitt ed to Moses from the man died and the palm tree he reclined on also dried ְלמֹ ׁ ֶשה ִמ ִּס ַיני. ּו ִמ ְס ַּת ְּפ ָקא ְל ּהו ְלַר ָּב ַנן ַמאי Sinai that they are dangerous in pairs. But the Sages are un- out. However, according to the Arukh, and apparently the ִנ ּיהו ָ ּד ָבר ַא ֵחר, ְו ַג ּזור ַר ָּב ַנן ְּב ּכו ְּל ּהו ּזו ֵגי certain about what the other matt er is, and therefore the Rashbam as well, the Gemara reads: The palm tree dried out Sages decreed that all pairs are prohibited due to that other and burst on him. This means that witchcraft was transferred ִמ ּׁש ּום ָ ּד ָבר ַא ֵחר. matt er. to the palm tree, which dried up and burst, while the man himself was saved. And the Gemara notes that that which we said above, that the ְו ָהא ַ ּד ֲא ַמַרן: ֲﬠ ָׂשָרה ְּת ַמ ְנָיא ׁ ִש ָּיתא ַאְר ָּב ָﬠה ָּכל – Anything whose production was completed by people Since the production of wine is completed by : ׁ ֶשְּג ָמרוֹ ִּב ֵידי ָאָדם numbers ten, eight, six, and four do not cause the danger ֵאין ָּב ֶהן ִמ ּׁש ּום ּזוֵגי – ָלא ֲא ַמַרן ֶא ָּלא ְל ִﬠ ְנָין associated with pairs, we said only with regard to harmful people, why is it dangerous to drink an even number of cups ַמִזּ ִיקין, ֲא ָבל ְל ִﬠ ְנַין ְּכ ׁ ָש ִפים – ֲא ִפ ּיל ּו ּטו ָבא spirits. However, with regard to witchcraft , we are con- ,of wine? The answer is that wine is produced from grapes ַנ ִמי ָח ְי ׁ ִיש ַינן. cerned even with regard to one who performed an activity a which are completed by Heaven. In this regard, wine differs greater number of times. from bread, which requires numerous stages of production before it is rendered edible (Tosefot Rid). -Th is is like that incident involving a certain man who di ִּכי ָהא ְ ּד ַה ּהוא ַּג ְבָרא ְ ּד ִגְר ׁ ָש ּה ִל ְד ֵב ְית ּהו. The general principle : ִא ָּׁשה ֲח ׁש ּו ָבה – vorced his wife. She went and married a shopkeeper who An important woman is that demons are more likely to focus their attention on ( ָאֵזיל) ִא ְּינ ַס ָּבה ְל ַח ּנו ָאה. ָּכל ָיוֹמא ֲהָוה sold wine in his store. Every day, the fi rst husband would go important or spiritually elevated people. Evil spiritual forces ָאֵזיל ּו ׁ ָש ֵתי ַח ְמָרא, ֲהָוה ָקא ָﬠ ְבָדא ֵל ּיה and drink wine in that shop. His ex-wife would perform ,attempt to destroy that which is more sacred. Consequently ְּכ ׁ ָש ִפים ְו ָלא ָקא ְמ ַה ְּנָיא ָל ּה ֵּב ּיה, ִמ ּׁש ּום witchcraft upon him, and it would not be eff ective for her prominent individuals and Torah scholars are at the greatest in her att empts to harm him because he was careful with risk. An important woman is therefore included in the risk ַ ּד ֲהָוה ִמְזַ ּד ַהר ְּב ַנ ְפ ׁ ֵש ּיה ְּב ּזוָגא. regard to pairs. associated with eating or drinking in pairs.

One day he drank a lot, and he did not know how much he LANGUAGE ָיוֹמא ַחד ִא ׁ ְש ֵּתי ּטו ָבא ְו ָלא ֲהָוה ָי ַדע ַּכ ָּמה ,From the Greek ἀσφάραγος, asfaragos : ִא ְיס ַּפְר ּג ּוס – drank. Until he drank sixteen cups, he was lucid and was Isparegus ׁ ָש ֵתי. ַﬠד ׁ ִש ְית ַסר – ֲהָוה ָצֵייל ְו ִא ְיז ַ ּד ַהר careful with regard to himself, to keep track of how many a drink prepared from cabbage soaked in wine or some other ְּב ַנ ְפ ׁ ֵש ּיה; ִמ ָּכאן ְו ֵא ָיל ְך ָלא ֲהָוה ָצֵייל ְו ָלא cups he had drunk. From here onward he was not lucid and alcoholic beverage. People drank this mixture for its supposed ִא ְיזַ ּד ַהר ְּב ַנ ְפ ׁ ֵש ּיה. ַא ִּפ ְיק ֵּת ּיה ְּב ּזוָגא. ִּכי ֲהָוה was not careful to watch himself, and she caused him to medicinal qualities. leave aft er having consumed a pair, i.e., an even number of ָאֵזיל, ַּגס ֵּב ּיה ַה ּהוא ַט ָיּ ָיﬠא. ֲא ַמר ֵל ּיה: cups. As he walked, a certain Arab met him and, noticing ַּג ְבָרא ְק ִט ָילא ּהוא ְ ּד ָאֵזיל ָה ָכא. ָאֵזיל, that he was bewitched, said to him: It is a dead man who ַח ְּב ֵק ּיה ְלִד ְיק ָלא. ְצַווח ִ ּד ְיק ָלא ּו ָפ ַקע ּהוא. walks here. He went and hugged a palm tree for support; the palm tree dried out due to the witchcraft , and he burst.N - said: Plates and loaves do not contain the ele ָא ַמר ַרב ֲﬠִו ָירא: ְק ָﬠרוֹת ְו ִכ ָּכרוֹת ֵאין ָּב ֶהם ment of danger associated with pairs. Th e Gemara elaborates ִמ ּׁש ּום ּזוגוֹת. ְּכ ָל ָלא ְ ּד ִמ ְּיל ָתא: ָּכל ׁ ֶשְּג ָמרוֹ upon this point: Th e rule of the matt er is that anything ִּב ֵידי ָאָדם – ֵאין ָּב ֶהן ִמ ּׁש ּום ּזוגוֹת. ְּג ָמרוֹ whose production was completed by people,N whether a ִּב ֵידי ׁ ָש ַמִים, ְּב ִמ ֵּילי ִמ ֵיני ְ ּד ֵמ ַיכל – ָח ְי ׁ ִיש ַינן. vessel or food, they do not contain the element of danger associated with pairs. Conversely, if the object was complet- ed by Heaven, e.g., with regard to types of food, we are concerned. Furthermore, a store does not contain the element of danger ֲח ּנות – ֵאין ָּב ֶהן ִמ ּׁש ּום ּזוגוֹת. ִנ ְמ ַל ְך – ֵאין associated with pairs. If one eats there, there is no danger, as ָּב ֶהן ִמ ּׁש ּום ּזוגוֹת. ֵאוֹרח – ֵאין ּבוֹ ִמ ּׁש ּום this is not his regular place. If one changed one’s mind aft er ּזוגוֹת. ִא ָּׁשה – ֵאין ָּב ּה ִמ ּׁש ּום ּזוגוֹת. ְו ִאי drinking an odd number of cups and added one more, his ִא ָּׁשה ֲח ׁש ּו ָבה – ָח ְי ׁ ִיש ַינן. drinking does not contain the element of danger associated with pairs, as he did not initially intend to drink an even num- ber. Th e behavior of a guest who eats or drinks in someone else’s house does not contain the element of danger associ- ated with pairs, as his host determines how much he will eat and drink. Th e behavior of a woman does not contain the element of danger associated with pairs, as demons are not particular with regard to how much a woman eats or drinks. But if she is an important woman,N we are concerned. -Rav Ĥinnana, son of Rav Yehoshua, said: Isparegus,L a wine ָא ַמר ַרב ִח ָּינ ָנא ְּבֵר ּיה ְ ּדַר ִּבי ְי ׁ ֻהוֹש ﬠ: based drink with added spices that people would regularly ִא ְיס ַּפְר ּג ּוס ִמ ְצ ָטֵרף ְל ָטוֹבה, ְו ֵאין ִמ ְצ ָטֵרף consume in the morning, combines with the number of cups ְלָר ָﬠה. of wine one has already consumed for the good, to raise the total to an odd number, and does not combine for the bad, to bring the sum to an even number. Ravina said in the name of Rava: If one is in doubt as to ָא ַמר ָר ִב ָינא ִמ ְּׁש ֵמ ּיה ְ ּדָר ָבא: ּזוֵגי ְל ּחו ְמָרא, whether he has drunk in pairs, he should be stringent and ְו ָא ְמִרי ֵל ּיה: ּזוֵגי ְל ּקו ָּלא. ָא ַמר ַרב ֵיוֹסף: ְּתֵרי drink another cup. And some say that one who is uncertain ְ ּד ַח ְמָרא ְו ַחד ְ ּד ׁ ִש ְיכָרא – לֹא ִמ ְצ ָטֵרף; ְּתֵרי with regard to pairs should be lenient and not drink an ad- ְ ּד ׁ ִש ְיכָרא ְו ַחד ְ ּד ַח ְמָרא – ִמ ְצ ָטֵרף. ditional cup, lest the additional cup be the even number. Rav Yosef said: Two cups of wine and one cup of beer do not combine; two cups of beer and one cup of wine do combine. Perek X . 110b 249 . פרק י׳ דף קי: NOTES And this is your mnemonic by which to remember this rule is a ְו ִס ָימ ֵנ ְיך: ֶזה ַה ְּכ ָלל ָּכל ַה ְמ ּחו ָּבר לוֹ An : ָּכל ַה ְמ ּחו ָּבר לוֹ וכו׳ – .Anything attached to an object, etc :mishna concerning the halakhot of ritual purity. Th is is the rule ִמן ֶה ָח ּמור ִמ ֶּמ ּנ ּו – ָט ֵמא; ִמן ַה ַּקל item must exist in a somewhat significant form for it to be sus- N With regard to anything att ached to an object, if the smaller ִמ ֶּמ ּנ ּו – ָטהוֹר. ceptible to ritual impurity. Therefore, fabrics that are comprised of various materials contract ritual impurity at different sizes. piece is more stringent than the larger one, the combined object The more valuable the material, the smaller its minimum size is ritually impure; if the att ached substance is more lenient than with regard to the contraction of ritual impurity. If two fabrics it, the combined object is ritually pure. In other words, if a small are sewn together, and the fabric that contracts ritual impurity piece of a type of fabric that contracts ritual impurity when it is at a larger size constitutes the majority of the mixture, it is called relatively small, which is a stringency, is att ached to a larger object lenient in the mishna; the more valuable fabric combines with comprised of a less valuable fabric that contracts ritual impurity the fabric of lesser value to render the mixture susceptible to ritual impurity at the larger size. However, if the more valuable, only when it is bigger, the two materials combine to form a uni- more stringent fabric constitutes the majority of the mixture, fi ed fabric that contracts ritual impurity if together they amount the mixture is not rendered susceptible to ritual impurity at the to the larger requisite size. However, if there is more of the strin- smaller requisite size. gent material, the two substances do not combine halakhically to form the amount of the smaller requisite size. Similarly, in the case of pairs, the wine is more signifi cant than the beer. Th erefore, the wine combines with the beer but not vice versa. Rav Naĥman said that Rav said: If one drinks two cups before ָא ַמר ַרב ַנ ְח ָמן ָא ַמר ַרב: ְּתֵרי ַק ָּמא the table is brought and the meal begins and one cup over the ַּת ָּכא ְו ַחד ַא ַּת ָּכא – ִמ ְצ ָטְר ִפי; ַחד table they combine, the person is not considered to have drunk ִמ ַּק ֵּמי ַּת ָּכא ּו ְתֵרי ַא ַּת ָּכא – לֹא a pair of cups. However, if one drinks one cup before the table ִמ ְצ ָטְר ִפין. is brought and two cups over the table they do not combine; the two cups he drank during the meal are considered a pair. strongly objects to this ruling: Is that to say ַמ ְת ִקיף ָל ּה ַרב ְמ ׁ ַשְר ׁ ִש ָיּא: ַא ּט ּו ֲא ַנן that we need to resolve the problem of pairs with regard to the ְל ַת ּק ֵוֹני ַּת ָּכא ָקא ָּב ֵﬠ ַינן? ְל ַת ּק ֵוֹני table? Is the presence of the table the decisive factor here? We ַּג ְבָרא ָּב ֵﬠ ַינן, ְו ַג ְבָרא ָקא ִמ ְית ַקן need to resolve the problem with regard to the person, and ְו ָק ֵאי! with regard to the person it is considered resolved. He began drinking before the table was brought, and he has consumed an odd number of cups. Rather, Rav Mesharshiya said: Everyone agrees that if one ( ֶא ָּלא ָא ַמר ַרב ְמ ׁ ַשְר ׁ ִש ָיּא:) ְ ּד ּכו ֵּלי drank two cups over the table during the meal and one aft er ָﬠ ְל ָמא ְּתֵרי ַא ַּת ָּכא ְו ַחד ְל ָב ַתר ַּת ָּכא – the table has been removed, they do not combine. Th is is like ָלא ִמ ְצ ָטְר ִפי. ִּכי ַה ִהיא ַמ ֲﬠ ֶׂשה ְ ּדַר ָּבה that incident involving Rabba bar Naĥmani, in which someone ַּבר ַנ ֲח ָמ ִני. drank in pairs and was harmed. Rabba instructed them to return the table so that the man could drink an additional cup over the table. Th is shows that the additional cup counts only if the drinker returns to the table. Rav Yehuda said that Shmuel said: Any type of drink that is ָא ַמר ַרב ְי ּהו ָדה ָא ַמר ׁ ְש ּמו ֵאל: ָּכל ,diluted combines to form an even or odd number ַה ָּמ ּזוג ִמ ְצ ָטֵרף,

Perek X Daf 111 Amud a

except for water. If one mixes water with other water, it is not ּחוץ ִמן ַה ַּמִים. ְוַר ִּבי ָיוֹח ָנן ָא ַמר: ֲא ִפ ּיל ּו considered diluted and does not count toward the number of ַמִים. ָא ַמר ַרב ַּפ ָּפא: ָלא ֲא ַמַרן ֶא ָּלא cups. And Rabbi Yoĥanan said: Even water joins the number of ֲח ִמ ֵימי ְלגוֹ ְקִר ֵירי, ּו ְקִר ֵירי ְלגוֹ ֲח ִמ ֵימי. cups. Rav Pappa said: We said this statement only about hot ֲא ָבל ֲח ִמ ֵימי ְלגוֹ ֲח ִמ ֵימי, ּו ְקִר ֵירי ְלגוֹ water poured into cold water, and cold water poured into hot water. Rabbi Yoĥanan maintains that these cups are considered ְקִר ִירי – ָלא. diluted. However, everyone agrees that hot water poured into hot water or cold water poured into cold water, no, they are not considered diluted. Th e Gemara cites more statements concerning superstitions and ָא ַמר ֵר ׁיש ָל ִק ׁיש: ַאְר ָּב ָﬠה ְ ּד ָבִרים witchcraft . Reish Lakish said: Th ere are four matt ers. Th e one ָה ֶׂעוֹשה ָאוֹתן ָ ּדמוֹ ְּברֹ ׁאשוֹ, ּו ִמ ְת ַח ֵיּיב who performs them, his blood is upon his own head, and he is ְּב ַנ ְפ ׁשוֹ. ֵא ּל ּו ֵהן: ַה ִּנ ְפ ֶנה ֵּבין ֶ ּד ֶקל held liable for his own life, due to the evil spirit that rests upon ְל ֶכוֹתל, ְו ָה ֵעוֹבר ֵּבין ׁ ְש ֵני ְד ָק ִלים, him: One who relieves himself in a spot between a palm tree and a wall, one who passes between two palm trees, one who ְו ַה ּׁש ֶוֹתה ַמ ִים ׁ ְש ּאו ִלין, ְו ָה ֵעוֹבר ַﬠל ,drinks borrowed water, and one who passes over spilled water ַמִים ׁ ְש ּפו ִכין, ַו ֲא ִפ ּיל ּו ׁ ְש ָפ ַכ ּתוֹ ִא ׁ ְש ּתוֹ .even if his wife poured it out in front of him ְּב ָפ ָניו. פרק י׳ דף קיא. . Perek X . 111a 250