Shekalim 8b (ח:) — the Talmud in English

He said to him

Rabbi Yoshiyya:

Let us learn

the

unstated

measure of the collection boxes, which was not explained in tractate Shabbat, from

the stated

measure of the collection boxes for the Chamber donation, whose measure is explained.

As it was taught

in a beraita explaining the manner of taking the Chamber donation:

With three collection boxes, each holding three se’a, which are

together

nine se’a, which are

altogether over the course of the year

twenty-seven se’a [

since the money was placed in them three times a year, as explained above],

the Chamber is collected.

We learn from here that the standard measure of the collection boxes is three se’a.

We learned in the Mishna:

And written on them [

on the boxes into which the money was collected]

aleph, bet, gimel.

And the Gemara explains:

Why were aleph, bet, gimel written on them?

To indicate that one takes what is needed

to purchase offerings

from the

box that was collected from the Chamber

first, before the second.

And

takes what is needed

from

the

second box before the third.

And so that he would know which of the boxes was collected first and which afterward, he would write aleph on the first, bet on the second, and gimel on the third.

Since the Gemara learned the measure of the collection boxes that may be cleared out on Shabbat through the principle of “the unstated from the stated,” the Gemara cites another law learned from the unstated through the stated:

There

in tractate Shabbat

we learned: One who carries wine

from a private domain into a public domain is liable to bring a sin-offering only if he carried an amount of wine

sufficient for

the measure of

diluting a cup.

That is, wine in such an amount that, if one adds water to it, as water is customarily added to undiluted wine, in order to make it diluted wine [ready for drinking], the resulting mixture will amount to a full cup.

It is known that the measure of water required to dilute wine is three parts water to one part wine. But we still do not know the measure of the cup, such that one who carries wine sufficient for its dilution reaches the measure for which he is liable.

Therefore

Rabbi Zeira asked Rabbi Yoshiyya: What is the measure of a cup?

He said to him,

Rabbi Yoshiyya:

Let us learn

this matter, the

unstated

which was not specified in the Mishna,

from

the matter

stated

in a beraita.

As Rabbi Hiyya taught: The four cups that they said

one must drink on Passover night

are

all together in the measure of

a quarter-log of wine, with

wine

of Italian

undiluted wine.

For each cup contains one-quarter of a quarter-log of wine, and when it is diluted it amounts to a quarter-log.

We thus learn that a diluted cup is a quarter-log.

And if so, one who carries a quarter of a quarter-log of wine on Shabbat is liable, as this is the measure of wine sufficient for diluting a cup.

Rabbi Yosei bar Avin said in the name of Rabbi Yohanan:

This statement, that the measure of wine for liability on Shabbat is sufficient for diluting a cup, is the view

of Rabbi Yehuda

and not everyone agrees with it.

As he taught:

The measure for carrying

water

to incur liability on Shabbat is

enough for one swallow [

one swallow].

Rabbi Yehuda says:

The measure is

enough to smear [

to spread, to soak]

the eye salve

with it.

One who carries enough water to smear the eye salve with it is liable.

And the measure for carrying

wine

to incur liability on Shabbat is

enough for one swallow

one time.

Rabbi Yehuda says:

Its measure is

enough to dilute a cup.

Thus, the tannaim disputed the measure for carrying wine, and Rabbi Yehuda is the one who holds that the measure is enough to dilute a cup.

The Gemara now discusses:

What is the measure of a cup

for drinking the four cups on Passover night, in the measures used in the time of the Sages?

Rabbi Avin said:

The measure of

tetrarton [

the name of a measure that was used in their time],

and

an additional

quarter

of this measure together constitute a Torah quarter-log.

The Gemara asks: The four cups of Passover—

may one drink them in a single sequence [

all at once, without an interruption between them]?

And the Gemara proves:

From what Rabbi Mana said in the name of Rabbi Yosei:

The sections of

Hallel, if he heard them

on Passover night

in the synagogue—

he has fulfilled

his obligation to recite Hallel on Passover night, even if he does not recite Hallel according to the order of the Haggada in his home.

It follows that he drinks the third and fourth cups one after the other without an interruption.

This indicates [

that is to say]:

If he drank them

the four cups

in a single sequence—

he has fulfilled

his obligation.

The Gemara asks:

May one drink them

each of the four cups

in separate intervals,

interrupting several times while drinking the same cup?

The Gemara resolves this:

Did they say that he should drink

four cups merely so that

he should drink, and not

in order

to become drunk

by drinking them? And if he drinks

in separate intervals [

with interruptions],

he too does not become drunk.

Therefore, it is entirely proper to drink with interruptions.

The Gemara asks:

May one fulfill

his obligation of the four cups

with

the drinking

of wine from

the

seventh year?

For it might have entered one’s mind that this is prohibited: Since he is obligated to drink the four cups, drinking them is considered “repaying a debt” with seventh-year produce, and it is prohibited to repay a debt with seventh-year produce, because it is prohibited to engage in commerce with seventh-year produce. Repaying a debt is considered like engaging in commerce.

And the Gemara resolves:

Rav Oshaya taught: One fulfills

his obligation of the four cups

with wine from

the year of

the seventh year.

The Gemara asks:

May one fulfill his obligation with konditon wine,

in which fragrant substances and spices are mixed?

The Gemara resolves:

From what Bar Kappara taught: Konditon

has the legal status

of wine—

this indicates [

that is to say]:

one fulfills his obligation with konditon wine.

The Gemara asks:

May one fulfill his obligation with wine that has been diluted

with more than three parts water to one part wine?

The Gemara resolves:

From what Rabbi Hiyya taught: With the four cups that they said one fulfills one’s obligation whether

they are

undiluted and whether

they are

diluted, provided that they contain

after dilution

the taste and appearance of wine.

Thus, it is not the quantity of water that determines the matter; rather, the taste of the wine determines it.

Rabbi Yirmeya said: It is a mitzva to fulfill one’s obligation

of the four cups

with red wine,

because red wine is superior.

As

it is stated

in Proverbs:

“Do not look upon wine when it becomes red, when it gives its eye in the cup,

it goes on smoothly.”

The meaning of the verse is: Do not set your eyes on wine that becomes red in appearance and is attractive and superior, because one who gives his eye to the cup thinks that even when he does crooked and prohibited things, he is going on smoothly.

In any event, since it says that even when it becomes red and is good one should not set one’s eyes on it, we see that red wine is superior.

It was taught

in a beraita: Wine

that has been cooked

is

like

wine

flavored with spices.

That is, it is konditon. And just as konditon is fit for the four cups, cooked wine is also fit.

And similarly, they raised the question:

May one fulfill his obligation with cooked wine?

And Rabbi Yona said: One fulfills his obligation with cooked wine.

And we say:

Rabbi Yona,

who permitted fulfilling the obligation with cooked wine,

was consistent with his own reasoning,

as he needed to drink cooked wine, because undiluted wine was harmful to him.

For when Rabbi Yona drank [

when he would drink]

the four cups [

cups]

of Passover—

his head would ache until Sukkot!

His head would hurt until the festival of Sukkot.

Therefore, he would drink cooked wine, which is not as strong.

She saw him

a

certain matron,

one prominent woman,

whose face was radiant [

Rabbi Yona’s face was radiant].

She said to him: Old man, old man, you possess one of these three things [

you possess one of these three things]:

Either you are a drinker of wine [

or you are one who drinks wine], and wine gladdens the heart of man, and therefore your face is radiant.

Or you lend money at interest,

and you have no concern about your livelihood, for one who lends at interest rests from his labor and his wealth increases.

Or you raise pigs,

and this too yields substantial profit; therefore your face is radiant, as you have no concern about your livelihood.

He said to her

a curse:

May the spirit of that woman perish

of this woman,

for none of these three things is found in me [

I possess none of these three things].

On the contrary, wine harms me, and lending at interest and raising pigs are prohibited to Jews.

Rather,

my face is radiant because

my learning is readily available to me,

my Torah learning is at hand, and this is a reason for a radiant countenance.

For

this

is what is written

in Ecclesiastes:

“A person’s wisdom

makes his face radiant.”

Rabbi Abbahu came to Tiberias.

Rabbi Yohanan’s students saw that his face was radiant [

they saw that Rabbi Abbahu’s face was radiant].

The students said

these

to Rabbi Yohanan: Rabbi Abbahu found a precious stone [

a pearl], thinking that Rabbi Abbahu’s face was radiant because he was happy at having found a precious stone. Rabbi Yohanan understood that his face was radiant because he had heard a new teaching in Torah.

When

Rabbi Abbahu came

Rabbi Abbahu

to him,

Rabbi Yohanan’s,

Rabbi Yohanan said to him

Rabbi Yohanan:

What new Torah teaching did you hear [

what new Torah matter did you hear]?

He said to him: An ancient Tosefta,

as he had found an old beraita that he had never seen before, and he saw new matters in it and rejoiced over it.

Rabbi Yohanan recited this verse about him,

Rabbi Yohanan recited this verse:

“A person’s wisdom makes his face radiant.”

Rabbi Hanin said:

The measure of

a Torah log [

the log mentioned in the Torah] is like

an ancient measure [

an old measure]

of the moraisa

with which moraisa is measured [

fish brine]

of Sepphoris.

Rabbi Yona said: And I knew it,

and I knew and recognized this measure,

for at the house of Rabbi Yannai they measured honey with it,

as at Rabbi Yannai’s they would measure honey with it. Text missing (Chavruta)