Perek X Daf 111 Amud A

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. Rav Mesharshiya 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 BACKGROUND Th e Gemara elaborates: With regard to one who relieves himself ַה ִּנ ְפ ֶנה ֵּבין ֶ ּד ֶקל ְל ֶכוֹתל – ָלא ֲא ַמַרן ֶא ָּלא ַּפ ְס ִק ְינ ּהו – between a palm tree and a wall, we said that he places himself in A public domain crosses between them :ְר ׁש ּות ָהַר ִּבים ְ ּד ֵלית ֵל ּיה ַאְר ַּבע ַא ּמוֹת, ֲא ָבל ִאית ֵל ּיה danger only when there are not four cubits of space between the ַאְר ַּבע ַא ּמוֹת – ֵלית ָלן ָּב ּה. ְו ִכי ֵלית ֵל ּיה two objects. However, if there are four cubits, we have no problem ַאְר ַּבע ַא ּמוֹת, ָלא ֲא ַמַרן ֶא ָּלא ְ ּד ֵל ָּיכא ִ ּד ְיר ָּכא with it. Th e demons have enough room to pass, and he will not obstruct them. And furthermore, even when there are not four ַא ֲחִר ָינא, ֲא ָבל ִא ָּיכא ִ ּד ְיר ָּכא ַא ֲחִר ָינא – ֵלית cubits, we said there is a problem only when the demons have no ָלן ָּב ּה. other route besides that one. However, if they have another route, we have no problem with it. And with regard to one who passes between two palm trees, we ְו ָה ֵעוֹבר ֵּבין ׁ ְש ֵני ְד ָק ִלים ָלא ֲא ַמַרן ֶא ָּלא ְ ּד ָלא said that he is in danger only if a public domain does not cross ַּפ ְס ִק ְינ ּהו ְר ׁש ּות ָהַר ִּבים, ֲא ָבל ַּפ ְס ִק ְינ ּהו ְר ׁש ּות between them. However if a public domain crosses between ָהַר ִּבים – ֵלית ָלן ָּב ּה. ַה ּׁש ֶוֹתה ַמִים ׁ ְש ּאו ִלין them,B we have no problem with it, as demons are not permitt ed Public domain between palm trees ָלא ֲא ַמַרן ֶא ָּלא ְ ּד ׁ ַשְי ִיל ְינ ּהו ָק ָטן. ֲא ָבל ָּגדוֹל – to cause harm in a public place. And with regard to one who drinks -The Aramaic term ma : ָסֵיּים ְמ ָס ֵני – Wearing shoes ֵלית ָלן ָּב ּה. borrowed water, we said it is dangerous only if a minor borrowed sana, translated here as shoe, may include various it. However, if an adult borrowed the water, we have no problem forms of footwear. From the context in the Gemara it with it. is apparent that in this case the term refers to a type of shoe which is relatively closed since the shrinking .And even if a minor borrowed it, we said this poses a danger only of the shoe had much eﬀect on the person wearing it ַו ֲא ִפ ּיל ּו ׁ ַש ְי ִיל ְינ ּהו ָק ָטן ַנ ִמי ָלא ֲא ַמַרן ֶא ָּלא if it occurred in a fi eld, where water is not found. However, in a ַּב ָּׂשֶדה, ְ ּד ָלא ׁ ְש ִכ ִיחי, ֲא ָבל ָּב ִﬠיר ִ ּד ׁ ְש ִכ ִיחי – city, where water can be found, we have no problem with it.

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