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. And ֵלית ָלן ָּב ּה. ַו ֲא ִפ ּיל ּו ַּב ָּׂשֶדה ַנ ִמי ָלא ֲא ַמַרן even in a fi eld, we said there is cause for concern only in a case of ֶא ָּלא ַמ ָיּא, ֲא ָבל ַח ְמָרא ְו ׁ ִש ְיכָרא – ֵלית ָלן borrowed water; however, with regard to wine and beer, we have .no problem with it ָּב ּה. And with regard to one who passes over spilled water, we said he ְו ָה ֵעוֹבר ַﬠל ַמִים ׁ ְש ּפו ִכין – ָלא ֲא ַמַרן ֶא ָּלא places himself in danger only if no one sprinkled dirt over it and ְ ּד ָלא ַא ְפ ְס ִק ְינ ּהו ְּב ַﬠ ְפָרא, ְו ָלא ָּתף ְּב ּהו ּרו ָקא, no one spat in it. However, if someone sprinkled dirt over it or ֲא ָבל ַא ְפ ְס ִק ְינ ּהו אוֹ ָּתף ְּב ּהו ּרו ָקא – ֵלית spat in it, we have no problem with it. And we said this is a con- Modern reproduction of the Roman caliga, a relatively closed form ָלן ָּב ּה. ְו ָלא ֲא ַמַרן ֶא ָּלא ְ ּד ָלא ֲﬠ ַבר ֲﬠ ַל ְי ּיהו cern only if the sun did not pass over it, i.e., it occurred at night, of footwear compared to some ancient sandals and sixty steps of people walking in the area have not passed over ׁ ִש ְימ ׁ ָשא, ְו ָלא ֲﬠ ַבר ֲﬠ ַל ְי ּיהו ׁ ִש ִּיתין ִנ ְיגֵרי, ֲא ָבל it. However, if the sun passed over it and sixty steps passed over ֲﬠ ַבר ֲﬠ ַל ְי ּיהו ׁ ִש ְימ ׁ ָשא ַו ֲﬠ ַבר ֲﬠ ַל ְי ּיהו ׁ ִש ִּיתין it, we have no problem with it. And we said this concern only if ִנ ְיגֵרי – ֵלית ָלן ָּב ּה. ְו ָלא ֲא ַמַרן ֶא ָּלא ְ ּד ָלא B he was not riding a donkey and not wearing shoes; however, if ָר ֵכיב ֲח ָמָרא, ְו ָלא ָס ֵיּים ְמ ָס ֵני, ֲא ָבל ָר ֵכיב he was riding a donkey and wearing shoes, we have no problem ֲח ָמָרא ְו ָסֵיים ְמ ָס ֵני – ֵלית ָלן ָּב ּה. with it. Th e Gemara comments: And all this applies only where there is ְו ָה ֵני ִמ ֵּילי ֵה ָיכא ְ ּד ֵל ָּיכא ְל ֵמ ַיח ׁש ִל ְכ ׁ ָש ִפים, no reason for concern for witchcraft , as no one is interested in ֲא ָבל ֵה ָיכא ְ ּד ִא ָּיכא ְל ֵמ ַיח ׁש ִל ְכ ׁ ָש ִפים, ַאף ַﬠל harming him. However, where there is reason for concern for ַּגב ְ ּד ִא ָּיכא ָּכל ָה ֵני – ָח ְי ׁ ִיש ַינן. (ְו ַה ּהוא) ַּג ְבָרא witchcraft , even if all of these limiting conditions are in place, we Open-style sandal uncovered at Masada ְ ּדָר ֵכיב ֲח ָמָרא ְו ָסֵיים ְמ ָס ֵני, ְוָג ּמוד ְמ ָס ֵאנ ּיה are nevertheless concerned. And this is similar to what happened to a certain man who was riding a donkey and wearing shoes. NOTES ְו ָצ ּוו ַּכְר ֵﬠ ּיה. The Gemara : ֵאין ְמ ַמ ְּצ ִﬠין – Nevertheless, he passed over water and his shoes shrank and his Should not pass between feet shriveled up. in tractate Horayot states that this practice causes one to forget his studies. The Zohar claims it subjects .Th e Gemara continues to discuss this issue. Th e Sages taught: one to the evil eye ָּת ּנו ַר ָּב ַנן: ׁ ְשלֹ ׁ ָשה ֵאין ְמ ַמ ְּצ ִﬠין ְולֹא ִמ ְת ַמ ְּצ ִﬠין. N – Th ree objects should not be allowed to pass between two people He should begin…and conclude with God ְו ֵא ּל ּו ֵהן: ַה ֶּכ ֶלב, ְו ַה ֶ ּד ֶקל, ְו ָה ִא ָּׁשה. ְו ֵי ׁש According to the ge’onim, there is : ִנ ְפ ַּתח…ְו ַנ ְפ ִסיק ְּב ֵאל walking along a road, and people should not walk between two of ְאוֹמִרים: ַאף ַה ֲח ִזיר. ְו ֵי ׁש ְאוֹמִרים: ַאף them: A dog, a palm tree, and a woman. And some say: Also a no fixed wording for this incantation. Rather, one may ַה ָּנ ָח ׁש. pig. And some say: Also a snake. All of these were associated with say whatever he wants to remove the spell, provided witchcraft . that he begins and concludes with the word God or with the word no. Rabbeinu Ĥananel cites several ,Th e Gemara asks: And if they pass between them, what is the examples of verses of this kind. According to Rashi ְו ִאי ְמ ַמ ְּצ ִﬠין ַמאי ַּת ַּק ְנ ֵּת ּיה? ָא ַמר ַרב ַּפ ָּפא: remedy to prevent one from harm? Rav Pappa said: He should one should recite these specific verses from the book of Numbers, as they state that witchcraft and magic ִנ ְפ ַּתח ְּב ֵ׳אל׳ ְו ַנ ְפ ִסיק ְּב ֵ׳אל׳. begin reciting a verse that starts with the word God and conclude have no power over the Jewish people (Maharsha). with a verse that ends with the word God.N In other words, he should recite the passage: “God Who brought them out of Egypt is for them like the loft y horns of the wild ox. For there is no en- chantment with Jacob, nor is there any divination with Israel; now is it said of Jacob and of Israel: What has been performed by God” (Numbers :–). Th is verse indicates that spells do not aff ect the Jewish people. Alternatively, he should open with a verse that begins with the word ִאי ַנ ִמי: ִנ ְפ ַּתח ְּב׳לֹא׳ ְו ַנ ְפ ִסיק ְּב׳לֹא׳. lo, no, and should conclude with the same verse that ends with lo: “No [lo] man is God that he should lie; neither the son of man that he should repent. When He has said will He not do it, or when He has spoken will He not [lo] make it good?” (Numbers :). Perek X . 111a 251 . פרק י׳ דף קיא. NOTES Similarly, these two men, between whom a menstruating ָה ֵני ֵּבי ְּתֵרי ְ ּד ָמ ְצ ָﬠא ְל ּהו ִא ָּׁשה ִנָ ּדה, ִאם ְּת ִח ַּלת One meets a woman when she is ascending woman passes, if she is at the beginning of her menstruation ִנָ ּד ָת ּה ִהיא – ֶהוֹרֶגת ֶא ָחד ֵמ ֶהן. ִאם סוֹף ִנָ ּד ָת ּה ִהיא – ָּפ ַגע ְּב ִא ְּית ָתא ְּב ִﬠ ָ ּיד ָנא – from ritual immersion she kills one of them, i.e., she causes the death of one of the ְמִר ָיבה ָׂעוֹשה ֵּב ֵינ ֶיהן. ַמאי ַּת ַּק ְנ ֵּת ּיה? ִנ ְפ ַּתח ְּב ֵ׳אל׳ Some commentaries state that :ְ ּד ָס ְל ָקא ִמ ְּט ִב ָילה two men. If she is at the end of her menstruation she does not ְו ַנ ְפ ִסיק ְּב ֵ׳אל׳. this applies only if one met her as she emerged from the river before she dressed. kill, but she causes a fi ght between them. What is his remedy? He should open with a verse that begins with the word God and he should conclude with a verse that ends with the word God, as explained above.

Th e Gemara further states: Th ese two women, who are sitt ing ָה ֵני ְּתֵרי ָנ ׁ ֵשי ְ ּד ָי ְת ָבן ְּב ָפָר ׁ ַשת ְ ּדָר ִכים, ֲח ָדא ְּב ַהאי at a crossroads, one on this side of the road and the other on ִּג ָיסא ִ ּד ׁ ְש ִב ָילא ַו ֲח ָדא ְּב ִא ָיד ְך ִּג ָּיסא, ּו ְמ ַכְּו ָונן ַא ַּפְי ּיהו -the other side, and they are facing each other, they are cer ַל ֲהָדֵדי – ַוַ ּדאי ִּב ְכ ׁ ָש ִפים ֲﬠ ִס ָיקן. ַמאי ַּת ַּק ְנ ֵּת ּיה? ִאי tainly engaging in witchcraft . What is the remedy for one who ִא ָּיכא ִ ּד ְיר ָּכא ַא ֲחִר ָינא – ֵל ִיזיל ָּב ּה; ְו ִאי ֵל ָּיכא ִ ּד ְיר ָּכא walks by? If there is another route, he should go by it. And if ,there is no other route, if there is another person with him ַא ֲחִר ָינא, ִאי ִא ָּיכא ִא ִינ ׁיש ַא ֲחִר ָינא ַּב ֲהֵד ּיה – ִנ ְינ ְק ּטו they should hold hands and switch places. And if there is no ִל ַיד ְי ּיהו ַּב ֲה ֵדי ֲה ָד ֵדי ְו ִנ ַיח ְּל ּפו; ְו ִאי ֵל ָּיכא ִא ִינ ׁיש ,other person with him, he should say as follows: Iggeret ַא ֲחִר ָינא – ֵנ ָימא ָה ִכי: ִאֶּגֶרת ָאְז ַלת ַא ִּסָיא ְּב ּלו ִסָיּא Azlat, Asiya, Belusiya are killed by arrows. Th ese are names ִמ ְת ַק ְּט ָלא ְּב ֵחיק ָק ָבל. of demons invoked by witches.

-Th e Gemara cites a related statement: One who meets a wom ַהאי ַמאן ְ ּד ָפ ַגע ְּב ִא ְּית ָתא ְּב ִﬠ ָ ּיד ָנא ְ ּד ָס ְל ָקא ִמ ְּט ִב ַילת N an when she is ascending from the ritual immersion of a ִמ ְצָוה, ִאי ִא ּיהו ָקֵדים ּו ְמ ׁ ַש ֵּמ ׁש – ַא ֲחָדא ֵל ּיה ְלִד ֵיד ּיה mitzva, aft er her menstruation, if he has intercourse with any ּרוח ְז ּנו ִנים; ִאי ִא ִיהי ָקְד ָמה ּו ְמ ׁ ַש ְּמ ׁ ָשה – ַא ֲח ָדא ָל ּה woman fi rst, a spirit of immorality overtakes him; if she has ְלִד ָיד ּה ּרוח ְז ּנו ִנים. ַמאי ַּת ַּק ְנ ֵּת ּיה? ֵל ָימא ָה ִכי: ׁ״ש ֵוֹפ ְך intercourse fi rst, a spirit of immorality overtakes her. What is his remedy? He should say this: “He pours contempt upon ּב ּוז ַﬠל ְנִד ִיבים ַו ַיּ ְת ֵﬠם ְּב ּתוֹהו לֹא ָדֶר ְך״. princes,N and causes them to wander in the waste, where there is no way” (Psalms :). -Rav Yitzĥak said: What is the meaning of that which is writ ָא ַמר ַר ִּבי ִי ְצ ָחק, ַמאי ִ ּד ְכ ִתיב: ַּ״גם ִּכי ֵא ֵל ְך ְּב ֵגיא ten: “Th ough I walk through the valley of the shadow of ַצ ְל ָמֶות לֹא ִא ָירא ָרע ִּכי ַא ָּתה ִﬠ ָּמִדי״ – ֶזה ַה ָיּ ׁ ֵשן ?(: death, I will fear no evil, for You are with me” (Psalms ְּב ֵצל ֶ ּד ֶקל ְי ִח ִידי, ּו ְב ֵצל ְל ָב ָנה. ּו ְב ֵצל ֶ ּד ֶקל ְי ִח ִידי, ָלא Th is is a person who sleeps in the shadow of a single palm tree, ֲא ַמַרן ֶא ָּלא ְ ּד ָלא ָנ ֵפיל ּטו ָלא ְ ּד ַח ְבֵר ּיה ִﬠ ָּילֵו ּיה, ֲא ָבל and in the shadow of the moon. Despite his dangerous posi- tion, he trusts God and is not afraid. Th e Gemara qualifi es the ְנ ַפל ּטו ָלא ְ ּד ַח ְבֵר ּיה ִﬠ ָּילֵו ּיה – ֵלית ָלן ָּב ּה. previous statement: And with regard to one who sleeps in the shadow of a single palm tree, we said he is in danger only if the shadow of another palm tree does not fall upon him. However, if the shadow of another palm tree falls upon him, we have no problem with it. Th e Gemara asks: But what about that which was taught in a ֶא ָּלא ָהא ְ ּד ַת ְנָיא: ַה ָיּ ׁ ֵשן ְּב ֵצל ֶ ּד ֶקל ְי ִח ִידי ֶּב ָח ֵצר ְו ַה ָיּ ׁ ֵשן baraita: With regard to one who sleeps in the shadow of a ְּב ֵצל ְל ָב ָנה ָ ּדמוֹ ְּברֹ ׁאשוֹ, ֵה ִיכי ָ ּד ֵמי? ִאי ֵל ָימא ְ ּד ָלא single palm tree in a courtyard and one who sleeps in the ְנ ַפל ּטו ָּלא ְ ּד ַח ְבֵר ּיה ִﬠ ָּילֵו ּיה – ֲא ִפ ּיל ּו ַּב ָּׂשֶדה ַנ ִמי. shadow of the moon, his blood is upon his own head. What ֶא ָּלא ָלאו ׁ ְש ַמע ִמ ָּינ ּה: ֶּב ָח ֵצר – ַאף ַﬠל ַּגב ְ ּד ָנ ֵפיל are the circumstances? If we say that the shadow of another palm tree does not fall on him, he would also be harmed if he ּטו ָּלא ְ ּד ַח ְבֵר ּיה ִﬠ ָּילֵו ּיה? ׁ ְש ַמע ִמ ָּינ ּה. were in a fi eld. Rather, must one not conclude from this ba- raita that if one is in a courtyard, even if the shadow of an- other tree fell on him, it remains dangerous? Th e Gemara concludes: Indeed learn from it that this is so.

,Th e Gemara adds: And with regard to the shadow of the moon ּו ְב ִצ ָּיל ּה ׁ ֶשל ְל ָב ָנה – ָלא ֲא ַמַרן ֶא ָּלא ְּב ַמ ֲﬠָר ָב ּה, ֲא ָבל we said it is dangerous to sleep there only at the start of the ִּב ְמִד ְינ ַח ָתא – ֵלית ָלן ָּב ּה. month when the moon shines in the east, and therefore its shadow is in the west. However, at the end of the month, when the moon shines in the west and its shadow is in the east, we have no problem with it.

NOTES ,The Ma- readings cite a different verse: “He pours contempt upon princes : ׁש ֵוֹפ ְך ּב ּוז ַﬠל ְנִד ִיבים – He pours contempt upon princes harsha maintains that this is not a random incantation, as this verse and loosens the belt of the strong” (Job 12:21). This verse indicates is referring to pouring, which is reminiscent of immersion. Variant that God can protect the weak from evil.

פרק י׳ דף קיא. . Perek X . 111a 252 Perek X Daf 111 Amud b

NOTES -Th e Gemara continues to discuss harmful spirits. One who re ַהאי ַמאן ִ ּד ְמ ַפ ֵּני ַא ִּג ְיר ָ ּדא ְ ּד ִד ְיק ָלא – The Arukh explains that this : ּרוח ַּפ ְלָּגא – A spirit of a half lieves himself on the stump of a palm tree will be seized by a ַא ֲח ָדא ֵל ּיה ְלִד ֵיד ּיה ּרוח ַּפ ְלָּגא. ְו ַהאי ַמאן N means a headache in half of one’s head, a migraine. He spirit of a pain of half his head, i.e., a migraine, and one who further states that the phrase a spirit of sickness refers to ְ ּד ַמ ְצ ֵלי ֵר ׁ ֵיש ּיה ַא ִּג ְירָ ּדא ְ ּדִד ְיק ָלא – ַא ֲח ָדא places his head on the stump of a palm tree will be seized by .jaundice ֵל ּיה ּרוח ְצָרָדא. ַהאי ַמאן ְ ּד ָפ ְס ִﬠי ַאִ ּד ְיק ָלא, a spirit of sickness. One who walks over a palm tree, if the tree According to the Arukh, this means to run : ְלַג ֵזּוֹזי – To fleeing ִאי ִמ ְיק ַטל – ָק ֵטיל; ִאי ִא ֲיﬠ ַקר – ִמ ֲיﬠ ַקר is cut down, he too will be killed. If that tree is uprooted, he at a diagonal and to turn slightly to the side. :will also be uprooted and will die. Th e Gemara comments ּו ָמֵיית. ָה ֵני ִמ ֵּילי, ְ ּד ָלא ַמ ַּנח ַּכְר ֵﬠ ּיה ִﬠ ָילֵו ּיה, – Th is statement applies only if he does not place his legs upon The scarf of the Master is like that of a Torah scholar ֲא ָבל ַמ ַּנח ַּכְר ֵﬠ ּיה ִﬠ ָּילֵו ּיה – ֵלית ָלן ָּב ּה. In Babylonia, married Sages wore : ּסוָדֵר ּיה ְ ּד ָמר ִּכי ּצוְר ָבא ֵמַר ָּב ַנן it; however, if he places his legs upon it, we have no problem a special scarf around their heads to distinguish them and with it. indicate their status. In certain communities, it is still a cus- tom for Sages to wrap scarves around their hats. .Th e Gemara cites another statement with regard to shadows ֲח ִמ ָּׁשה ּטו ֵּלי ָהֵוי; ּטו ָּלא ְ ּד ִד ְיק ָלא

Th ere are fi ve types of dangerous shadows: Th e shadow of a BACKGROUND ְי ִח ָידא, ּטו ָּלא ְ ּד ַכ ְנָ ּדא, ּטו ָּלא ְ ּד ִפְר ָחא, single palm tree, the shadow of a tree called kanda, the shad- B Sorb – : Various authorities identify this tree as the ּטו ָּלא ִ ּד ְזַר ְד ָּתא. ִא ָּיכא ְ ּד ָא ְמִרי: ַאף ְזַרְד ָּתא :ow of a caperbush, and the shadow of the sorb tree. Some say Sorbus umbellata. This is a small bush or tree from the ּטו ָּלא ְ ּד ַאְר ָּבא, ְו ּטו ָּלא ַ ּד ֲﬠַר ְב ָּתא. ְּכ ָל ָלא Also the shadow of a ship and the shadow of a willow. Th e Rosaceae family that loses its leaves in the winter. Its height ְ ּד ִמ ְּיל ָתא: ָּכל ְ ּד ָנ ֵפ ׁיש ַﬠ ְנ ֵפ ּיה ָק ׁ ֵשי ּטו ֵּל ּיה general rule of the matt er is: Whatever has many branches, its ranges from 1–3.5 m. The tree is not found in Eretz Yisrael, shadow is dangerous. but grows in valley regions in the Near East that receive a great deal of rain. According to Rashi, this is the tree called And any tree whose wood is hard, its shadow is dangerous, zeradeta, while other commentaries identify the zeradeta ְו ָכל ְ ּד ָק ׁ ֵשי ִס ְילֵו ּיה – ָק ׁ ֵשי ּטו ֵּל ּיה ְל ַבר ִמ ְּכרוֹ .except for the tree called kero masa. Although its wood is as a species of crab apple ָמ ׁ ָשא, ַאף ַﬠל ַּגב ְ ּד ָק ׁ ֵשי ִס ְילֵו ּיה – ָלא ָק ׁ ֵשי hard, its shadow is not dangerous, as the demon said to her ּטו ֵּל ּיה, ַ ּד ֲא ָמָרה ָל ּה ׁ ִש ָידא ִל ְבָר ּה: ִּפ ְיר ֵחי son: Leave the kero masa tree alone, as it was that tree that ַנ ְפ ׁ ִש ְיך ִמ ְּכרוֹ ָמ ׁ ָשא, ְ ּד ִא ּיהו ּהוא ְ ּד ָק ֵטיל killed your father. And the tree later killed the son too. Th e kero masa tree is harmful to demons. Rav Ashi said: I saw that Rav ַל ֲא ּבו ְך, ְו ָק ֵטיל ְל ִד ֵיד ּיה. ָא ַמר ַרב ַא ׁ ִשי: .Kahana avoided all types of shadows ָחֵז ָינא ְלַרב ָּכ ֲה ָנא ְ ּד ָפֵר ׁיש ִמ ּכ ּו ְּל ּהו ּטו ֵּלי.

Th e Gemara comments: Th e demons near the caperbush are ֵּבי ִּפְר ֵחי – ּרו ֵחי; ְ ּד ֵבי ְזַרְד ָּתא – ׁ ִש ָידא; .called ruĥei. A demon found near the sorb trees is called shida ְ ּד ֵבי ִא ְיגֵרי – ִר ׁ ְיש ֵפי. ְל ַמאי ָנ ְפ ָקא ִמ ָּינ ּה? Th e demons found in gardens are called rishfei. Th e Gemara ְל ָק ֵמ ָיﬠא. asks: What is the practical diff erence of these defi nitions? It makes a diff erence for writing an amulet on behalf of one who has been harmed. It is necessary to know the name of the demon who caused the damage. Branch and fruit of the sorb tree

Th e Gemara further comments: Th e demon found near the ְ ּד ֵבי ִּפְר ֵחי ְּבִר ָיּה ׁ ֶש ֵאין ָל ּה ֵﬠ ַינִים. ְל ַמאי caperbush is a creature with no eyes. What is the practical ָנ ְפ ָקא ִמ ָּינ ּה? ְלַג ֵזּוֹזי ָל ּה. ִז ְימ ָנא ֲח ָדא ֲהָוה halakhic diff erence of this observation? It is relevant with regard ָאֵזיל ּצוְר ָבא ֵמַר ָּב ַנן ְל ַא ְפ ֵנוֹיי ְל ֵבי ִּפְר ֵחי. to fl eeingN from it. Th e Gemara relates: Once a Torah scholar ׁ ְש ַמע ְ ּד ָקא ֲא ָתא ִﬠ ָּילֵו ּיה, ְוָגֵזי ָל ּה. ִּכי went to relieve himself near a caperbush. He heard the demon coming and fl ed from it. When this evil spirit went, it grabbed ֲאַז ָלא – ַח ְּב ֵק ּיה ְל ִד ְיק ָלא; ָצַווח ִ ּד ְיק ָלא a palm tree and got stuck there. Th e palm tree dried out and ּו ָפ ְק ָﬠה ִהיא. the demon burst.

It was stated above that the demons found near the sorb tree ִּפְר ָחא ְ ּד ֵבי ְזַרְד ָּתא – ׁ ֵש ֵידי. ָהא ְזַרְד ָּתא are called sheidei. Th e Gemara comments: Th is sorb tree that ִ ּד ְס ִמ ָיכה ְל ָמ ָתא – ָלא ְּפ ָח ָתא ִמ ִּׁש ִּיתין is close to the city contains no less than sixty demons. Th e ׁ ֵש ֵידי. ְל ַמאי ָנ ְפ ָקא ִמ ָּינ ּה? ְל ִמ ְיכ ַּתב ָל ּה Gemara asks: What is the practical diff erence of this statement? ָק ֵמ ָיﬠא. Th e Gemara answers: It is relevant for writing an amulet for this number. Th e Gemara relates: A certain ruler of a city walked and stood ַה ּהוא ַּבר ַק ָּׁשא ְ ּד ָמ ָתא ְ ּד ָאֵזיל ְו ָק ֵאי ַג ֵּבי by a sorb tree that was near a city. Sixty sheidei demons came ְזַר ְד ָּתא ַ ּד ֲהָוה ְס ִמ ְיך ְל ָמ ָתא. ָﬠ ּלו ֵּב ּיה upon him and he was in danger. One of the Sages who did ׁ ִש ִּיתין ׁ ֵש ֵידי ְו ִא ְיס ַּת ַּכן. ֲא ָתא ְל ַה ּהוא not know that it was a sorb tree of sixty sheidei came and ֵמַר ָּב ַנן ְ ּד ָלא ָי ַדע ִ ּדְזַרְד ָּתא ְ ּד ׁ ִש ִּיתין ׁ ֵש ֵידי wrote him an amulet for one shida demon. Th at man heard that there was a celebration inside the tree, and the demons ִהיא, ָּכ ַתב ָל ּה ָק ֵמ יﬠ ַל ֲח ָדא ׁ ִש ָידא. ׁ ְש ַמע were singing: Th e scarf of the Master is like that of a Torah ְ ּד ָת ּלו ִח ְינ ָּגא ְּב ַגֵּו ּויה, ְו ָקא ַמ ׁ ְש ּרו ָה ִכי: scholar,N but we checked the Master and he does not know ּסוָדֵר ּיה ְ ּד ָמר ִּכי ּצוְר ָבא ֵמַר ָּב ַנן, ָּבֵד ְיק ָנא -how to say barukh, the blessing when donning a scarf. Th e de ֵּב ּיה ְּב ָמר ְ ּד ָלא ָי ַדע ָּב ּרו ְך. ֲא ָתא ַה ּהוא mons were mocking him and saying that he did not know how ֵמַר ָּב ַנן ְ ּדָי ַדע ִ ּדְזַרְד ָּתא ׁ ִש ִּיתין ׁ ֵש ֵידי ֲהָוה, to write an amulet. Another one of the Sages, who knew that ָּכ ַתב ָל ּה ָק ֵמ ָיﬠא ְ ּד ׁ ִש ִּיתין ׁ ֵש ֵידי. ׁ ָש ַמע ְ ּד ָקא it was a sorb tree of sixty sheidei, came and wrote an amulet against sixty demons. He heard them saying: Clear your items ָא ְמ ּרו: ַּפ ּנ ּו ָמ ַנְי ּיכו ֵמ ָה ָכא. away from here. Perek X . 111b 253 . פרק י׳ דף קיא: BACKGROUND Th e Gemara discusses the ketev meriri, a demon mentioned ֶק ֶטב ְמִר ִירי, ְּתֵרי ִק ְט ֵּבי ָה ּוו, ַחד ִמ ַּק ֵּמי ִט ֲיהָרא The common sea squill, Urginea maritima, in the Torah (Deuteronomy :). Th ere are two types of : ַח ְצ ָּבא – Sea squill ְו ַחד ִמ ָּב ַתר ִט ֲיהָרא. ְ ּד ִמ ַּק ֵּמי ִט ֲיהָרא – ֶק ֶטב is a flowering plant with a large bulb from the Asparagaceae ketev demons, one that comes before noon in the morning ְמִר ִירי ׁ ְשמוֹ, ּו ִמ ֲיחִזי ֵּבי ַּכָ ּדא ְ ּד ַכ ְמ ָּכא, ַו ֲהַדר family. The sea squill has very strong roots and is difficult to and the other one comes in the aft ernoon. Th e one that ֵּב ּיה ַּב ֲח ׁ ָשא. ְ ּד ָב ַתר ִט ֲיהָרא – ֶ״ק ֶטב ָי ׁש ּוד uproot entirely. For this reason, it was often used to mark fields. In the winter, the bulb grows green leaves, while in comes before noon is called ketev meriri, and it appears in a jug of kutaĥ, a Babylonian spice, and continuously revolves ָצ ֳהַרִים״ ְּׁשמוֹ, ּו ִמ ֲיחִזי ֵּבי ַקְר ָנא ְ ּד ִﬠ ָיזּא, ַו ֲהַדר the fall it sprouts blossoms that are approximately 1 mm around inside it. Th e ketev in the aft ernoon is called ketev ֵּב ּיה ְּכ ַנ ְפָיא. .long yashud tzaharayim (Psalms :), and it appears inside the horn of a goat and revolves around inside it like a sift er. Th e Gemara relates: Abaye was coming and walking along ַא ַּבֵיי ֲהָוה ׁ ָש ֵקיל ְו ָאֵזיל, ְו ָאֵזיל ַרב ַּפ ָּפא the street. And Rav Pappa was walking on his right and Rav ִמ ִימ ֵינ ּיה ְוַרב ּהו ָנא ְּבֵר ּיה ְ ּדַרב ְי ׁ ֻהוֹש ﬠ Huna, son of Rav Yehoshua, was on his left . Abaye saw a ִמ ְּׂש ָמ ֵאל ּיה. ַחְז ֵי ּיה ְל ַה ּהוא ֶק ֶטב ְמִר ִירי ְ ּד ָקא certain ketev meriri coming on his left side and he switched ָא ֵתי ְל ַא ֵּפ ּיה ִ ּד ְׂש ָמ ֵאל ּיה, ֲא ַהְדָרא ְלַרב ַּפ ָּפא Rav Pappa to his left and Rav Huna, son of Rav Yehoshua, -to his right. Rav Pappa said to Abaye: And I, what is diff er ִל ְׂש ָמ ֵאל ּיה, ּו ְלַרב ּהו ָנא ְּבֵר ּיה ְ ּדַרב ְי ׁ ֻהוֹשﬠ ent that you were not concerned about any possible harm to ִל ִימ ֵינ ּיה. ֲא ַמר ֵל ּיה ַרב ַּפ ָּפא: ֲא ָנא ַמאי ׁ ְש ָנא me? Abaye said to him: Th e time is in your favor.N You are ְ ּדלֹא ָח ׁ ַש ׁש ִלי? ֲא ַמר ֵל ּיה: ַא ְּת ׁ ַש ְﬠ ָּתא ָקְי ַימת wealthy and fortunate, and therefore I believe that you will ָל ְך. most likely not be harmed by the demon. Th e Gemara comments: From the fi rst of Tammuz to the ֵמ ַחד ְּב ַת ּמ ּוז ַﬠד ׁ ִש ְית ַסר ֵּב ּיה – ַו ַ ּדאי Bulb of sea squill .sixteenth of that month, these demons are certainly found ׁ ְש ִכ ִיחי; ִמ ָּכאן ְו ֵא ָיל ְך – ָס ֵפק ׁ ְש ִכ ִיחי ָס ֵפק From here onward it is uncertain whether they are found ָלא ׁ ְש ִכ ִיחי. ּו ִמ ׁ ְש ַּת ְּכ ִחי ְּב ּטו ֵּלי ְ ּד ַח ָצ ָבא ְ ּד ָלא or whether they are not found. And they can be found in B ָח ֵצב ַּגְר ִמ ָידא, ּו ְב ּטו ֵּלי ְ ּד ַצ ְפָרא ּו ַפ ְנָיא ְ ּד ָלא the shadow of a sea squill that has not grown a cubit, and in the shadow of objects in the morning and evening when ָהֵוי ַּגְר ִמ ָידא, ְו ִﬠ ָּיקר ְּב ּטו ֵּלי ְ ּד ֵבית ַה ִּכ ֵּסא. their length is less than a cubit. And they are mostly found in the shadow of a privy. Rav Yosef said: Th ese three matt ers cause blindness to the ָא ַמר ַרב ֵיוֹסף: ָה ֵני ְּת ָלת ִמ ֵּילי ָי ֵהיב ַאְר ּב ָונא B ,light of one’s eyes: One who combs his hair when it is dry ִל ְנ ָהורא: ַמן ְ ּד ָסֵריק ֵר ׁ ֵיש ּיה ָי ֵב ׁש, ּו ַמן ְ ּד ׁ ָש ֵתי B one who drinks wine that is dripping from the barrel, and ִטיף ִטיף, ּו ַמן ְ ּד ַס ֵיּים ְמ ָס ֵני ַא ְ ּד ַמ ְיּ ְית ֵנ ּיה one who puts on shoes when his feet are wet aft er being ַּכְר ָﬠא. washed. If a food is hanging in one’s house, it causes poverty. Th is is ְּת ַלאי ְּב ֵב ָיתא – ָק ׁ ֵשי ַל ֲﬠ ִנ ּיּו ָתא, ִּכְד ָא ְמִרי as people say in a popular proverb: He who hangs the basket ֱא ָינ ׁ ֵשי: ְּת ָלא ִס ְיל ָתא – ְּת ָלא ְמ ֵזוֹנ ּיה. ְו ָלא hangs his sustenance, i.e., he loses it. And we said this only ֲא ַמַרן ֶא ָּלא ִר ְיפ ָּתא, ֲא ָבל ִּב ְׂישָרא ְו ַכְו ֵורי – about hanging bread; however, if one hangs meat and fi sh, ֵלית ָלן ָּב ּה, ְאוֹר ֵח ּיה ִהיא. ַּפ ֵ ּארי ְּב ֵב ָיתא ָק ׁ ֵשי we have no problem with it. Th e reason is that it is the com- mon practice to hang meat and fi sh. Bran [parei]L in the ַל ֲﬠ ִנ ּיּו ָתא. ְנ ׁש ָוֹרא ְּב ֵב ָיתא – ָק ׁ ֵשי ַל ֲﬠ ִנ ּיּו ָתא. house causes poverty. Bread crumbs in the house cause ְּב ֵל ֵילי ׁ ַש ָּבתוֹת ּו ְב ֵל ֵילי ְר ִב ִיﬠית – ׁ ָש ּרו ַמִזּ ִיקין poverty. If these crumbs are spread throughout the house on ִﬠ ָּילֵו ּיה. Blossoming sea squill ,This Shabbat nights, i.e., Friday nights, or on Tuesday nights : ַאְר ּב ָוֹנא ִל ְנ ָהוֹרא – Blindness to the light of one’s eyes does not mean total blindness but the deterioration of the when demons are present, harmful spirits rest on them. eyesight. It is possible that when one combs his hair roughly, ,Th e administering angel appointed over food is called Nakid ִא ָיסָרא ִ ּד ְמ ֵזוֹני ָנ ִקיד ׁ ְש ֵמ ּיה, ִא ָיסָרא ַ ּד ֲﬠ ִנ ּיּו ָתא the action might trigger a reflex that causes a temporary i.e., he is clean [naki] and particular about cleanliness. Th e ָנ ָבל ׁ ְש ֵמ ּיה. ָצ ָﬠא ַא ּפ ּו ָמא ְ ּד ַח ְצ ָּבא – ָק ׁ ֵשי .loss of vision N .administering angel appointed over poverty is called Naval ַל ֲﬠ ִנ ּיּו ָתא. ַמאן ְ ּד ׁ ָש ֵתי ַמ ָיּא ְּב ָצ ֵﬠי – ָק ׁ ֵשי : ַמן ְ ּד ׁ ָש ֵתי ִטיף ִטיףּ – One who drinks wine that is dripping This statement might refer to wine remaining in the bottom Th e angel appointed over food will not stay in a dirty place, ִל ְב ַרוֹק ִּתי; ְ ּד ָא ֵכיל ַּת ְח ֵלי ְו ָלא ָמ ׁ ֵשי ְיֵד ּיה – of a barrel, which has a high alcohol content. This alcohol while the angel appointed over poverty will thrive there. A plate placed on a jug causes poverty. One who drinks water ִמ ְפ ִחיד ְּת ָל ִתין ִיוֹמין. .could cause minor poisoning that might damage one’s eyes In addition, one who always wears shoes even when his feet from a plate causes eye pain. One who eats cress without are wet will likely suffer rheumatic damage, which can also affect the nerves in his eyes. washing his hands will be afraid for thirty days.

LANGUAGE From a Syriac Aramaic word meaning : ַּפ ֵ ּארי – [Bran [parei bran.

NOTES ,When one keeps a clean house : ָנ ָבל ְו ָנ ִקיד – At certain times, Naval and Nakid : ׁ ַש ְﬠ ָּתא ָקְי ַימת ָל ְך – The time is in your favor one succeeds in everything he does, and nothing bad can the angel of sustenance can dwell there. However, when people happen to him during these periods. Rav Pappa was successful treat food disrespectfully and live in filth, the angel of poverty both in his personal life and in his business. dwells among them (Arukh).

פרק י׳ דף קיא: . Perek X . 111b 254