Source: http://halakhah.com/shabbath/shabbath_63.html
Timestamp: 2019-04-26 02:26:22+00:00

Document:
on dark [i.e., mustard-coloured] wine; on a broad couch or on a narrow couch; with a good companion or with a poor companion? R. Hisda observed: And all these are in reference to immorality.
MISHNAH. A MAN MUST NOT GO OUT WITH A SWORD, BOW, SHIELD, LANCE [ALLAH], OR SPEAR; AND IF HE DOES GO OUT, HE INCURS A SIN-OFFERING. R. ELIEZER SAID: THEY ARE ORNAMENTS FOR HIM. BUT THE SAGES MAINTAIN, THEY ARE MERELY SHAMEFUL, FOR IT IS SAID, AND THEY SHALL BEAT THEIR SWORDS INTO PLOWSHARES, AND THEIR SPEARS INTO PRUNING HOOKS: NATION SHALL NOT LIFT UP SWORD AGAINST NATION, NEITHER SHALL THEY LEARN WAR ANY MORE.2 A KNEE-BAND [BERITH] IS CLEAN, AND ONE MAY GO OUT WITH IT ON THE SABBATH; ANKLE-CHAINS [KEBALIM] ARE UNCLEAN,3 AND ONE MAY NOT GO OUT WITH THEM ON THE SABBATH.
GEMARA. What is, WITH AN ALLAH? — A lance.
Some there are who state: Said they [the Sages] to R. Eliezer: Since they are Ornaments for him, why should they cease in the days of the Messiah? In the days of the Messiah too they shall not cease, he answered. This is Samuel's view, and it disagrees with R. Hiyya b. Abba's.
R. Jeremiah said in the name of R. Simeon b. Lakish:23 When two scholars are amiable to each other in [their discussions in] halachah, the Holy One, blessed be He, gives heed to them, for it is said, Then they that feared the Lord spake [nidberu] one with another: and the Lord hearkened, and heard;24 now speech [dibbur] can 'only mean [with] gentleness, for it is said, He shall subdue [yadber] the peoples under us.25 What is meant by, and that thought upon his name?26 — Said R. Ammi: Even if one thinks of doing a good deed but is forcibly prevented and does not do it, the Writ ascribes it to him as though he did it.
R. Abba said in the name of R. Simeon b. Lakish: When two disciples form an assembly34 in halachah,35 the Holy One, blessed be He, loves them, as it is said, and his banner over me was love.36 Said Raba: Providing they know the features of a subject;37 providing also that there is no greater [scholar] in the town from whom to learn.
R. Abba also said in the name of R. Simeon b. Lakish: He who lends [money] is greater than he who performs charity;38 and he who forms a partnership39 is greater than all.
Jast. Rashi: of Queen Zimzemai.
'Clean' and 'unclean' mean not susceptible and susceptible to uncleanness respectively.
Being unnecessary then, it is not beautiful either. Thus, when war will be abolished, the instruments of war will not be adornments. Now, however, that they may be needed, they are also ornamental.
Sc. the view that they will cease to be in the days of the Messiah.
Deut. XV, 11. This implies that poverty will continue in the Messianic era. Hence the prophets' tidings of a new state of affairs cannot refer to the Messianic era, which will be the same as the present, save in this matter.
Sc. the Baraitha which states that weapons of war will cease to exist in the Messianic age.
Isa. LXIV, 3. — The conception of the future world is rather vague in the Talmud. In general, it is the opposite of [H], this world. In Ber, I, 5, 'this world' is opposed to the days of the Messiah, and this in turn is differentiated here from the future world. The following quotation from G. Moore, 'Judaism' (Vol. 2, p. 389) is apposite: 'Any attempt to systematize the Jewish notions of the hereafter imposes upon them an order and consistency which does not exist in them'.
'Thy sword' is metaphorical for learning, which is Israel's weapon. It is indicative of the peace-loving spirit of the Rabbis and their exaltation of Torah that they regarded it as axiomatic that such a verse could not be taken literally.
Granted that it is metaphorical, yet the Torah would not have been likened to the sword, unless the latter were ornamental.
An abbreviation of shishah sedarim, the six orders into which the Talmud is divided: v. supra 31a. [MS.M. Talmud, Shas being a correction by the censor].
[In the narrative and poetical passages v. Chayyes. Z. H. Glosses].
Even when one does not understand all he learns he should nevertheless study, and understanding will come eventually.
V. p. 110, n. 1. For the explanation of this Mnemonic v. Hyman, Toledoth, p. 18.
By means of debating, etc.
Zakah implies to acquire through one's merit.
Rashi:'... to the right hand' means that they study the Torah profoundly and intensively, just as the right hand is the stronger for work; alternatively, it refers to those who study the Torah for its own sake. '... to the left hand' implies the opposite of these.
Otherwise known as Resh Lakish.
Ps. XLVII, 3. Subdue implies lowliness, which in turn implies gentleness.
'He' may refer either to God or to the observer of the precept, who is given power to annul God's decree — a daring thought. The former interpretation is indicated in the parallel passage in B.M. 85a (Sonc. ed., p. 488); the latter in M.K. 16b; but v. Weiss, Dor, I, p. 145.
I.e., in spite of the king's word, viz., God's decree, whoso keepeth, etc.
Cant. VIII, 13. The Song of Songs was allegorically interpreted as a dialogue between God and Israel. 'In the gardens' thus means in the academies, and when one scholar hearkens to another's voice, God says. 'Cause me to hear it'.
Rashi, deriving the word from degel, a flag, i.e., who come under one flag. Tosaf. in A.Z. 22b, s.v. [H], interprets: even when two students outwit each other by sophistries, without seeking the real truth, yet God loves them.
In the absence of a teacher.
I.e., they have a general understanding of the subjects to be studied, so that a teacher is not indispensable.
Rashi: because the poor man is not ashamed to borrow. Also perhaps because one generally lends a larger sum than he would give as charity, and that may suffice to make the poor man independent.
With a poor man, providing the capital for him to trade with on agreed terms. Lit., 'who throws (money) into a (common) purse'.
The serpent was probably given that character on account of its part in the sin of Adam and Eve; cf. also Ta'an., Sonc. ed., 8a, Yoma 23a.
Cleave to him, for you will benefit by his scholarship.
His piety is tainted by his ignorance, which may influence his neighbour too. Cf. Ab. II, 6 (Sonc. ed., p. 15, n. 5).
The poor are afraid to call. Thus he can show no lovingkindness to them, nor can he earn the love of God.
Rabin and R. Huna were sitting before R. Jeremiah, and R. Jeremiah was dozing. Now Rabin sat and said: A berith is on one [leg]; whilst kebalim [ankle-chain] is on two.11 Said R. Huna to him, Both are on two, but a chain is placed between them and they become kebalim [anklets]. Does then the chain turn it into a utensil?12 And should you answer, This is in accordance with R. Samuel b. Nahmani, for R. Samuel b. Nahmani said in R. Jonathan's name: How do we know that a metal object which causes sound is unclean? Because it is said: Everything [dabar] that may abide the fire, ye shall make go through the fire:13 even speech [dibbur — i.e., sound] is implied.14 — As for there, it is well: it [the utensil] is needed for sound15 and it performs an action;16 but here, what action does it perform?17 — Here too it performs an action, for Rabbah b. Bar Hanah said in R. Johanan's name: There was a certain family in Jerusalem that had large steps, whereby their virginity was destroyed. So they made them leg-suspenders and placed a chain between them, that their steps should not be large, and then their virginity was not destroyed. R. Jeremiah awoke at that and exclaimed to them, Well spoken!18 and thus did R. Johanan say [too].
Perhaps from the Gk. [G]. Thus he translates: on account of a (wild) dog, love is kept back from one's neighbour.
From 'Rejoice' to 'thine eyes' is spoken by the Tempter (sin personified), urging man to sin; 'but know thou, etc.' is the warning of Good Desire, man's better nature (Rashi). Maharsha explains it differently.
Lit., 'the words of the Torah'.
Rejoice in your youth, when you can study, and apply your heart and eyes. i.e., your full understanding, to same. But know that you will be judged for non-fulfilment of the precepts learned by you in your studies.
It corresponds to a bracelet, i.e., the bracelet encircles the arm while the berith encircles the foot.
V. Krauss, T.A. I, pp. 205 and 665 (n. 977) on these terms.
That it is susceptible to uncleanness, as taught in the Mishnah. Surely not!
V. supra 58b for notes.
Viz., it makes a sound.
Though, of course, it holds up the stockings, that does not make it a utensil, which must serve an independent function, whereas this is merely an adjunct, as it were, to the stockings.
Lit., (with vf understood) 'thy strength be well'.
The headplate worn by the High Priest, v. Ex. XXVIII, 36ff. Though quite small, it was counted among the High Priest's adornments, and was therefore susceptible to uncleanness.
I.e., the Divine Name on the upper line and 'Holy unto' on the lower line.
Whither it was taken after the destruction of the Temple.
From this Baraitha we see that the ziz was not of woven material.
Lev. XI, 32. 'Or' is an extension.
Tosaf. observes that this implies that nevertheless some minimum is required in the size of woven material and ornaments.
Num. XXXI, 51 (E. V.: all wrought jewels).
Which treats of defilement through the dead. Such is graver than uncleanness through dead reptiles (sherazim), which it is sought to prove here.

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