Pesachim 112b — the Talmud in English

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that not all the fingers

organ of intercourse]

are equal,

and since the intercourse of this one is not as pleasant to her as that of the first, she will despise him and hate him.

d.

A mitzva and a substantial benefit:

if you wish to perform a mitzva and also profit from it, so that your wealth will increase—

he eats the produce, and he

version of the Ya'avetz and the Rashash]

the reward.

Lend your fellow money to conduct business with it, and take his field as collateral, and eat its produce in exchange for deducting a small amount from the loan [for there is no concern of interest in this, since this is a “mashkenta de-Sura,” which is permitted, as explained in Bava Metzia 67b]. In this manner the lender has a substantial profit: he eats the produce cheaply, and it is also a mitzva, since the borrower has a reward [profit] in that he profits in his business through the money that he lent him.

e.

A mitzva and a pure body—

he marries a woman, and he has children.

For he also fulfills the mitzva of procreation, and his body is also pure from impurity that comes through an accident.

Four things Rabbeinu HaKadosh commanded his sons.

a.

Do not dwell in Shakhnetziv [

name of a place]

because they are mockers, and they will draw you after mockery.

Perhaps you will be drawn after them to mock as they do.

b.

And do not sit upon an Aramaic bed.

And several opinions were stated in explaining the matter:

Some say: that you should not sleep

so that you should not lie down to sleep

without reciting the Shema,

for this is the practice of the Arameans.

And some say: that you should not marry

so that you should not marry

a convert woman.

For [Sanhedrin 97a] a convert, until ten generations, may not have a gentile insulted in his presence, since he still feels close to him.

And some say: an actual Aramean woman.

That he should not sit upon the bed of a gentile woman,

because of the incident involving Rav Pappa,

for a certain gentile woman owed him money, and he would enter her home day after day to collect his debt. One day she strangled her son and placed him upon the bed, and when Rav Pappa entered, she said to him: “Sit upon this bed until I bring the money.” When she returned, she said to him: “You killed my son!” Because of this Rav Pappa was forced to flee the country.

c.

And do not evade yourself from the customs collector, lest they catch you

they will seize you,

and take from you everything that you have,

they will take from you all that is yours.

d.

And do not stand before the ox when it rises from the marsh, because the Satan dances between its horns,

that is, it is insane at that time.

Rabbi Shmuel said:

specifically

with a black ox

and in the days of Nisan,

when the plants rise, its spirit becomes haughty, and it gores.

Rav Oshaya taught: One distances himself from a docile ox fifty cubits.

From an ox accustomed to gore, as far as his eyes can see.

A tanna taught in the name of Rabbi Meir: When the ox’s head is in the basket,

when the ox’s head is placed inside the basket from which it eats—that is, even when it is preoccupied with its eating—

go up to the roof,

go up to the roof,

and remove the ladder from beneath you,

remove the ladder from beneath you, lest it climb after you.

Rav said: The incantation of an ox,

the whisper that they say concerning an ox so that it should not gore [another interpretation: a rebuke with which they rebuke an ox to drive it away from them, or so that it should perform work. Rashbam]:

“Hen hen.”

The incantation of a lion: “Ze ze.”

The incantation of a camel: “Da da.”

The incantation of a ship

a ship:

“Hileni heya, hila, ve-hiluk holya.” [

According to Rashi, this is an incantation. According to the Rashbam, it is a sound to awaken the people who pull the ship by rope in order to bring it into the river.]

Abaye said: Skin, fish, and a cup, hot water, and eggs, and white lice—all of them are difficult for another matter [

leprosy].

And the Gemara explains:

Skin: one who sleeps upon the hide of a tanner,

one who sleeps upon a hide in the tannery before the work of tanning it has been completed.

Fish: shibuta,

one who eats a shibuta fish

in the days of Nisan.

A cup,

one who eats

the remnants of

“the fish-brain dish.”

a type of food made from small fish

Hot water: the heat of hot water that he pours over himself,

one who is accustomed to pour very hot water upon himself.

Eggs: one who treads upon eggshells,

one who steps upon eggshells.

White lice: one who whitens his garment,

he washes his garments

and does not guard it for eight days,

he did not wait eight days from the time he removed them until he washed them [another interpretation: he did not wait eight days from the time he washed them until he wore them. Rashbam],

and afterward he wears it; there are born

these lice,

they return, and they eat his flesh,

and are difficult for another matter [

leprosy].

Rav Pappa said: A house in which there is a cat

a cat,

a person should not enter it without shoes,

he should not enter there without shoes.

What is the reason?

Because the cat kills the snake and eats it,

the cat kills the snake and eats it.

And there are small bones in the snake,

and sometimes there are small bones in the snake,

and if a bone of the snake enters his foot,

if a bone from the snake enters his foot,

it does not come out,

it does not come out,

and it endangers him.

And this endangers him.

Some say: A house in which there is no cat, a person should not enter it in darkness

in the dark.

What is the reason?

Perhaps a snake will wind itself around him,

perhaps a snake will wind itself around him,

and he will not know, and will be endangered.

But in a house in which there is a cat, it kills the snakes.

Rabbi Yishmael son of Rabbi Yosei commanded Rabbi three things.

a.

Do not make a blemish in yourself.

What is it?

Do not have litigation with three,

so that you should not have a legal dispute with three people, lest because of their hatred they conspire against you,

for one is your litigant, and two

of them will be

witnesses

against you. And afterward they will divide the money among themselves.

b.

And do not stand over merchandise

to examine it

when you do not have money

to purchase the merchandise, since you cause a loss to the seller by this, for another person will not purchase it, since he sees that you are examining it and seeking to purchase it.

c.

If your wife immersed, do not have relations with her on the first night.

Rav said: And

this law applies specifically

with a “Torah-law menstruant.”

According to Torah law, a woman who sees blood at the time fit for menstruation—even if she saw blood for seven consecutive days—if she ceased on the seventh day before sunset, may immerse immediately at night, and she is pure.

But the Sages were stringent: even if she saw only a single drop of blood, and even if it was as small as a mustard seed, she must sit seven clean days according to the law of a zava. She begins counting her seven clean days on the day after the day on which she ceased seeing blood, and only after the seven clean days does she immerse and become pure.

However, at the time when they practiced according to Torah law, she was permitted by Torah law to immerse upon completion of the seven days of menstruation, immediately at night, at the beginning of the eighth day, even if she had seen blood throughout all seven days, until close to sunset of the seventh day. Nevertheless, even then there was reason to be stringent and not have relations with a woman on the eighth night after her immersion,

since it had been established

on the seventh day

that there was an “open spring,”

for even on that day, until before sunset, she had still seen blood. Therefore, one should be stringent and be concerned

lest the flow of ziva continued,

lest she continue to see blood on the night following the seventh day, which is a time fit for ziva, despite having ceased seeing blood before sunset. Therefore, one should wait and ascertain that she did not see blood also at the beginning of the eighth day, and then she is permitted to her husband without concern.

Rabbi Yosei son of Rabbi Yehuda commanded Rabbi three things: (the sign is “Keriat Shema”).

a.

Do not go out alone at night.

b.

And do not stand naked before a lamp.

c.

And do not enter a new bathhouse, lest it collapse,

the floor of the bathhouse may collapse and you will fall into the cavity filled with boiling water beneath it.

And the Gemara explains:

How much

is the bathhouse considered “new”?

Rabbi Yehoshua ben Levi said: Until twelve months.

And this that we said,

“And do not stand naked before a lamp,”

its reason is because

it was taught: One who stands naked before a lamp becomes epileptic,

a person sick with the falling disease.

Rabbi Yehoshua ben Levi said three things in the name of the people of Jerusalem: a. Do not increase upon roofs [ The Maharsha’s version has a gimel]. Do not make many of your actions publicly, in an exposed place, because of an incident that occurred, the incident of David and Bathsheba, who bathed upon the roof. b. When your daughter has matured, free your slave and give him to her! That is, he should hurry to marry her off, even to his slave. c. And be careful concerning your wife because of her first son-in-law. What is the reason? Rav Chisda said: Because of illicit relations, so that she should not commit adultery with him. Rav Kahana said: Because of money, for she will squander your money on him. And the Gemara says: Both of them are present, both reasons are valid. Rabbi Yohanan said: Three are among those who inherit the World to Come they are. These are they: a. One who dwells in the Land of Israel. b. And one who raises his sons for Torah study. c. And one who recites Havdala over wine at the conclusion of Shabbat. And the Gemara explains: What is it? What exertion is there in reciting Havdala over wine? For he leaves over from Kiddush for Havdala. When he has only a little wine, he sets aside what remains from the wine of Kiddush for Havdala, and does not drink it during his meal. Rabbi Yohanan said: Three upon whom the Holy One, blessed be He, makes proclamation every day for praise: a. Concerning a bachelor who dwells in a metropolis and does not sin. b. And concerning a poor person who returns a lost object to its owners. c. And concerning a wealthy person who tithes his produce privately, and does not reduce the tithes, even though this entails a considerable loss for him. Rav Safra, was a bachelor who dwelt in a metropolis. K Y G - B A tanna taught [ the amora who taught the baraitot recited] before Rava and Rav Safra the baraita above, that the Holy One, blessed be He, proclaims concerning three every day, among them a bachelor who dwells in a metropolis and does not sin. Rav Safra’s face brightened, he was happy about this, for he was a bachelor who dwelt in a metropolis. Rava said to him: It is not someone like the Master! Rather, it is like Rav Chanina and Rav Oshaya, who were shoemakers shoemakers in the Land of Israel, and they would sit in the marketplace of prostitutes, and make shoes for them they would make shoes for the prostitutes. And they would bring them, and bring them to them. They, the prostitutes, would look at them. And they, Rav Chanina and Rav Oshaya, would not raise their eyes they would not raise their eyes to look at them. And they would make them swear, and the prostitutes were accustomed to swear by the life of Rav Chanina and Rav Oshaya thus: “By their lives,” by the life of “the holy Sages of the Land of Israel”! Three are beloved by the Holy One, blessed be He: a. One who does not become angry. b. And one who does not become intoxicated. c. And one who does not insist upon his measures to repay evil to one who distressed him. Three are hated by the Holy One, blessed be He: a. One who speaks one thing with his mouth and another in his heart. b. And one who knows testimony concerning his fellow that can benefit him, and does not testify for him. c. And one who sees an illicit matter concerning his fellow and testifies against him alone. For it is like that of Tuvia, who sinned in an illicit matter, and came And one who engages in intercourse by candlelight has children subject to seizures.

The Sages taught: One who engages in intercourse on a bed upon which an infant is sleeping—that infant suffers a seizure.

And we said this only when he is not a one-year-old,

that he is less than one year old.

But if he is a one-year-old, we have no concern about it.

And we said this only when he sleeps alongside his feet,

that the infant sleeps beside the feet.

But if he sleeps alongside his head,

if he lies beside his head,

we have no concern about it.

And we said this only when he does not place his hand upon him,

that he did not place his hand upon him.

But if he places his hand upon him, we have no concern about it.

And this that we said

Do not go out alone at night,

its reason is that

it is taught: One should not go out alone at night, neither on Wednesday nights nor on Shabbat nights, because of Igrat bat Mahalat

[the name of a demon],

she and 180,000 angels of destruction go out, and each and every one of them has permission to cause harm on his own.

At first, they were prevalent all day,

every day.

One time,

once,

the demon encountered

the demon

Rabbi

Hanina ben Dosa.

She said to him: If it were not for the fact that they proclaim about you in heaven: “Take care with Hanina and his Torah!”

I would have endangered you,

I would have harmed you.

He said to her,

Rabbi Hanina ben Dosa:

If I am important in heaven,

if I am truly important in heaven,

I decree upon you that you shall never pass through an inhabited area!

She said to him: I beg you,

please,

leave me a little respite,

leave me a short time during which I will be able to pass through an inhabited area.

He left for her the Shabbat nights and the Wednesday nights.

And one more time she encountered him,

that same demon

Abaye.

She said to him: If it were not for the fact that they proclaim about you in heaven: “Take care with Nahmani and his Torah!” I would have endangered you.

His name was “Nahmani.” However, since his teacher raised him [Rabbah bar Nahmani], Rabbah bar Nahmani did not want to call him by his name, “Nahmani,” which was also his father’s name, and therefore called him “Abaye.”

He said to her,

Abaye:

If I am important in heaven, I decree upon you that you shall never pass through an inhabited area!

And we raise an objection to this:

But do we not see that they pass?