## Chullin Daf 92a

###### Chullin 92a:1
[Chullin 92a:1](https://torahapp.org/share/book/Chullin/r/92a:1)

״בָּרוּךְ״ – אוֹפַנִּים הוּא דְּאָמְרִי לֵיהּ. וְאִיבָּעֵית אֵימָא: כֵּיוָן דְּאִתְיְהִיב רְשׁוּתָא, אִתְיְהִיב.

**William Davidson Edition - English:**
The Gemara answers that it is the ***ofanim* who say** the verse: **“Blessed be** the glory of the Lord from His place,” as the next verse mentions “the noise of the *ofanim*” (Ezekiel 3:13), and Rav Ḥanina’s statement citing Rav was referring not to *ofanim* but to ministering angels. **And if you wish, say** that **once permission has been given** to them to mention the name of God after three words when they say: “Holy, holy, holy,” permission is also **given** to them to mention the name of God again while praising Him even after fewer than three words.


###### Chullin 92a:2
[Chullin 92a:2](https://torahapp.org/share/book/Chullin/r/92a:2)

״וַיָּשַׂר אֶל מַלְאָךְ וַיֻּכָל בָּכָה וַיִּתְחַנֶּן לוֹ״ – אֵינִי יוֹדֵעַ מִי נַעֲשָׂה שַׂר לְמִי, כְּשֶׁהוּא אוֹמֵר ״כִּי שָׂרִיתָ עִם אֱלֹהִים״ – הֱוֵי אוֹמֵר יַעֲקֹב נַעֲשָׂה שַׂר לַמַּלְאָךְ.

**William Davidson Edition - English:**
The Gemara continues to discuss Jacob wrestling with the angel. The prophet states: **“So he strove [*vayyasar*] with an angel, and prevailed; he wept, and made supplication to him;** at Beth El he would find him, and there he would speak with us” (Hosea 12:5). From this verse **I do not know who became master [*sar*],** i.e., was victorious, **over whom. When** another verse **states:** “And he said: Your name shall no longer be called Jacob, but Israel; **for you have striven with angels** and with men, and have prevailed” (Genesis 32:29), **you must say** that **Jacob became master over the angel.**


###### Chullin 92a:3
[Chullin 92a:3](https://torahapp.org/share/book/Chullin/r/92a:3)

״בָּכָה וַיִּתְחַנֶּן לוֹ״ – אֵינִי יוֹדֵעַ מִי בָּכָה לְמִי, כְּשֶׁהוּא אוֹמֵר ״וַיֹּאמֶר שַׁלְּחֵנִי״, הֱוֵי אוֹמֵר: מַלְאָךְ בָּכָה לְיַעֲקֹב.

**William Davidson Edition - English:**
The verse in Hosea states: **“He wept, and made supplication to him.”** From this verse **I do not know who cried to whom. When** another verse **states: “And he said: Let me go,** for the dawn has risen” (Genesis 32:27), **you must say** that **the angel cried to Jacob.**


###### Chullin 92a:4
[Chullin 92a:4](https://torahapp.org/share/book/Chullin/r/92a:4)

״כִּי שָׂרִיתָ עִם אֱלֹהִים וְעִם אֲנָשִׁים״, אָמַר רַבָּה: רֶמֶז רָמַז לוֹ שֶׁעֲתִידִים שְׁנֵי שָׂרִים לָצֵאת מִמֶּנּוּ, רֹאשׁ גּוֹלָה שֶׁבְּבָבֶל וְנָשִׂיא שֶׁבְּאֶרֶץ יִשְׂרָאֵל, מִכָּאן רָמַז לוֹ גָּלוּת.

**William Davidson Edition - English:**
The verse states: “And he said: Your name shall no longer be called Jacob, but Israel; **for you have striven with angels [*elohim*] and with men,** and have prevailed” (Genesis 32:29). **Rabba says:** The angel **intimated to** Jacob **that in the future two princes would emerge from him:** They are the **Exilarch who is in Babylonia and the *Nasi* who is in Eretz Yisrael.** And **from here he** also **intimated to** Jacob that there would be **an exile.**


###### Chullin 92a:5
[Chullin 92a:5](https://torahapp.org/share/book/Chullin/r/92a:5)

״וּבַגֶּפֶן שְׁלֹשָׁה שָׂרִיגִים״, אָמַר רַב חִיָּיא בַּר אַבָּא אָמַר רַב: אֵלּוּ שְׁלֹשָׁה שָׂרֵי גֵּאִים הַיּוֹצְאִים מִיִּשְׂרָאֵל בְּכׇל דּוֹר וָדוֹר, פְּעָמִים שֶׁשְּׁנַיִם כָּאן וְאֶחָד בְּאֶרֶץ יִשְׂרָאֵל, פְּעָמִים שֶׁשְּׁנַיִם בְּאֶרֶץ יִשְׂרָאֵל וְאֶחָד כָּאן. יְהִיבוּ רַבָּנַן עֵינַיְיהוּ בְּרַבָּנָא עוּקְבָא וְרַבָּנָא נְחֶמְיָה בְּנֵי בְרַתֵּיה דְּרַב.

**William Davidson Edition - English:**
Similarly, with regard to the dream of Pharaoh’s butler, the verse states: **“And in the vine were three branches [*sarigim*];** and as it was budding, its blossoms shot forth, and its clusters brought forth ripe grapes” (Genesis 40:10). **Rav Ḥiyya bar Abba says** that **Rav says: These** three branches refer to the **three proud princes [*sarei ge’im*] who emerge from the Jewish people in each and every generation.** There are **times** when **two are here** in Babylonia **and one is in Eretz Yisrael,** and there are **times** when **two are in Eretz Yisrael and one is here** in Babylonia. When this was stated in the study hall, **the Sages** present **turned their eyes toward Rabbana Ukva and Rabbana Neḥemya, the sons of the daughter of Rav,** who were from the family of the Exilarch and were two leaders of the generation who resided in Babylonia.


###### Chullin 92a:6
[Chullin 92a:6](https://torahapp.org/share/book/Chullin/r/92a:6)

רָבָא אָמַר: אֵלּוּ שְׁלֹשָׁה שָׂרֵי גוֹיִם, שֶׁמְלַמְּדִים זְכוּת עַל יִשְׂרָאֵל בְּכׇל דּוֹר וָדוֹר.

**William Davidson Edition - English:**
**Rava says** a different explanation of the verse: **These** three branches [*sarigim*] **are the three ministering** angels appointed to oversee **the gentiles [*sarei goyim*], who plead in favor of the Jewish people in each and every generation.**


###### Chullin 92a:7
[Chullin 92a:7](https://torahapp.org/share/book/Chullin/r/92a:7)

תַּנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: ״גֶּפֶן״ – זֶה הָעוֹלָם, ״שְׁלֹשָׁה שְׂרִיגִים״ – זֶה אַבְרָהָם יִצְחָק וְיַעֲקֹב, ״וְהִיא כְפֹרַחַת עָלְתָה נִצָּהּ״ – אֵלּוּ הָאִמָּהוֹת, ״הִבְשִׁילוּ אַשְׁכְּלֹתֶיהָ עֲנָבִים״ – אֵלּוּ הַשְּׁבָטִים.

**William Davidson Edition - English:**
**It is taught** in a *baraita*: **Rabbi Eliezer says** an alternate interpretation of the verse. **“Vine”; this** is a reference to **the world. “Three branches”; this** is a reference to **Abraham, Isaac, and Jacob. “And as it was budding, its blossoms shot forth”; these are the matriarchs. “And its clusters brought forth ripe grapes”; these are the** twelve **tribes,** i.e., the twelve sons of Jacob.


###### Chullin 92a:8
[Chullin 92a:8](https://torahapp.org/share/book/Chullin/r/92a:8)

אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: וְכִי מַרְאִין לוֹ לְאָדָם מַה שֶּׁהָיָה? וַהֲלֹא אֵין מַרְאִין לוֹ לְאָדָם אֶלָּא מַה שֶּׁעָתִיד לִהְיוֹת! אֶלָּא ״גֶּפֶן״ – זֶה תּוֹרָה, ״שְׁלֹשָׁה שָׂרִיגִים״ – אֵלּוּ מֹשֶׁה וְאַהֲרֹן וּמִרְיָם, ״וְהִיא כְפֹרַחַת עָלְתָה נִצָּהּ״ – אֵלּוּ סַנְהֶדְרִין, ״הִבְשִׁילוּ אַשְׁכְּלֹתֶיהָ עֲנָבִים״ – אֵלּוּ הַצַּדִּיקִים שֶׁבְּכָל דּוֹר וָדוֹר.

**William Davidson Edition - English:**
**Rabbi Yehoshua said to him: But is a person shown** in a dream **what was** in the past? **Isn’t** it true that **one is shown only what will be in the future?** Since the patriarchs, matriarchs, and sons of Jacob were all born prior to this dream, the dream was not alluding to them. **Rather,** the verse should be interpreted as follows: **“Vine”; this** is a reference to **the Torah. “Three branches”; these are Moses, Aaron, and Miriam. “And as it was budding, its blossoms shot forth”; these are the** members of the **Sanhedrin. “And its clusters brought forth ripe grapes”; these are the righteous** people **who** live **in each and every generation.**


###### Chullin 92a:9
[Chullin 92a:9](https://torahapp.org/share/book/Chullin/r/92a:9)

אָמַר רַבָּן גַּמְלִיאֵל: עֲדַיִין צְרִיכִין אָנוּ לַמּוֹדָעִי, דְּמוֹקֵים לֵיהּ כּוּלֵּיהּ בְּחַד מָקוֹם. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: ״גֶּפֶן״ – זֶה יְרוּשָׁלַיִם, ״שְׁלֹשָׁה שָׂרִיגִים״ – זֶה מִקְדָּשׁ, מֶלֶךְ, וְכֹהֵן גָּדוֹל, ״וְהִיא כְפֹרַחַת עָלְתָה נִצָּהּ״ – אֵלּוּ פִּרְחֵי כְהוּנָּה, ״הִבְשִׁילוּ אַשְׁכְּלֹתֶיהָ עֲנָבִים״ – אֵלּוּ נְסָכִים.

**William Davidson Edition - English:**
**Rabban Gamliel said:** In order to understand this verse (Genesis 40:10) **we still need** the explanation **of** Rabbi Elazar **HaModa’i, who** is an expert in matters of *aggada*, as he **interprets all of** the phrases in the verse as referring to **one location. Rabbi Elazar HaModa’i says: “Vine”; this** is a reference to **Jerusalem. “Three branches”; this** is a reference to the **Temple,** the **king and** the **High Priest. “And as it was budding [*poraḥat*], its blossoms shot forth”; these are the young priests [*pirḥei khehunna*]. “And its clusters brought forth ripe grapes”; these are the** wine **libations.**


###### Chullin 92a:10
[Chullin 92a:10](https://torahapp.org/share/book/Chullin/r/92a:10)

רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מוֹקֵים לַהּ בְּמַתָּנוֹת, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: ״גֶּפֶן״ – זוֹ תּוֹרָה, ״שְׁלֹשָׁה שָׂרִיגִים״ – זֶה בְּאֵר, עַמּוּד עָנָן, וּמָן, ״וְהִיא כְפֹרַחַת עָלְתָה נִצָּהּ״ – אֵלּוּ הַבִּכּוּרִים, ״הִבְשִׁילוּ אַשְׁכְּלֹתֶיהָ עֲנָבִים״ – אֵלּוּ נְסָכִים.

**William Davidson Edition - English:**
**Rabbi Yehoshua ben Levi interprets it with** reference to the **gifts** that God gave the Jewish people, **as Rabbi Yehoshua ben Levi said: “Vine”; this** is a reference to the **Torah. “Three branches”; this** is a reference to the miraculous items that accompanied the Jewish people in the wilderness and sustained and protected them: The **well, the pillar of cloud, and the manna. “And as it was budding, its blossoms shot forth”; these are the first fruits** that are brought to the Temple. **“And its clusters brought forth ripe grapes”; these are** the wine **libations.**


###### Chullin 92a:11
[Chullin 92a:11](https://torahapp.org/share/book/Chullin/r/92a:11)

רַבִּי יִרְמְיָה בַּר אַבָּא אָמַר: ״גֶּפֶן״ – אֵלּוּ יִשְׂרָאֵל, וְכֵן הוּא אוֹמֵר: ״גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ״. ״שְׁלֹשָׁה שָׂרִיגִים״ – אֵלּוּ שְׁלֹשָׁה רְגָלִים שֶׁיִּשְׂרָאֵל עוֹלִין בָּהֶן בְּכׇל שָׁנָה וְשָׁנָה. ״וְהִיא כְפֹרַחַת עָלְתָה נִצָּהּ״ – הִגִּיעַ זְמַנָּן שֶׁל יִשְׂרָאֵל לִפְרוֹת וְלִרְבּוֹת, וְכֵן הוּא אוֹמֵר: ״וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ״.

**William Davidson Edition - English:**
**Rabbi Yirmeya bar Abba says: “Vine”; this** is a reference to **the Jewish people, and similarly** another verse **states: “You plucked up a vine out of Egypt;** You drove out the nations and planted it” (Psalms 80:9). **“Three branches”; these are the three** pilgrimage **Festivals, on which the Jewish people ascend** to Jerusalem **every year. “And as it was budding, its blossoms shot forth,”** means that **the time has arrived for the Jewish people to be fruitful and multiply, and similarly** another verse **states: “And the children of Israel were fruitful, and increased abundantly,** and multiplied, and became exceeding mighty; and the land was filled with them” (Exodus 1:7).


###### Chullin 92a:12
[Chullin 92a:12](https://torahapp.org/share/book/Chullin/r/92a:12)

״עָלְתָה נִצָּה״ – הִגִּיעַ זְמַן שֶׁל יִשְׂרָאֵל לִיגָּאֵל, וְכֵן הוּא אוֹמֵר: ״וְיֵז נִצְחָם עַל בְּגָדַי וְכׇל מַלְבּוּשַׁי אֶגְאָלְתִּי״, ״הִבְשִׁילוּ אַשְׁכְּלֹתֶיהָ עֲנָבִים״ – הִגִּיעַ זְמַנָּהּ שֶׁל מִצְרַיִם לִשְׁתּוֹת כּוֹס הַתַּרְעֵלָה.

**William Davidson Edition - English:**
**“Its blossoms [*nitzah*] shot forth”** means that **the time has arrived for the Jewish people to be redeemed. And similarly** another verse **states: “And their eternity [*nitzḥam*] is dashed against My garments, and I have redeemed all My raiment”** (Isaiah 63:3). **“And its clusters brought forth ripe grapes”** means that **the time has arrived for Egypt to drink the cup of fury,** i.e., to receive its punishment.


###### Chullin 92a:13
[Chullin 92a:13](https://torahapp.org/share/book/Chullin/r/92a:13)

וְהַיְינוּ דְּאָמַר רָבָא: שְׁלֹשָׁה כּוֹסוֹת הָאֲמוּרוֹת בְּמִצְרַיִם לָמָה? אֶחָד, שֶׁשָּׁתָת בִּימֵי מֹשֶׁה, וְאֶחָד שֶׁשָּׁתָת בִּימֵי פַּרְעֹה נְכֹה, וְאֶחָד שֶׁעֲתִידָה לִשְׁתּוֹת עִם כׇּל הַגּוֹיִם.

**William Davidson Edition - English:**
**And this is as Rava said: Why** are there **three cups stated with regard to Egypt** in the dream of Pharaoh’s butler (see Genesis 40:11)? They are an allusion to three cups of misfortune that would later befall Egypt: **One that** Egypt **drank in the days of Moses** during the ten plagues and the Exodus; **one that** Egypt **drank in the days of Pharaoh Nekho,** the king of Egypt defeated by Nebuchadnezzar; **and one that** Egypt **will drink in the future with all the** other **nations,** when they are punished in the time of the Messiah.


###### Chullin 92a:14
[Chullin 92a:14](https://torahapp.org/share/book/Chullin/r/92a:14)

אֲמַר לֵיהּ רַבִּי אַבָּא לְרַבִּי יִרְמְיָה בַּר אַבָּא: כִּי דָרֵישׁ לְהוּ רַב לְהָנֵי קְרָאֵי בְּאַגַּדְתָּא, כְּוָותָךְ דָּרֵישׁ לְהוּ.

**William Davidson Edition - English:**
**Rabbi Abba said to Rabbi Yirmeya bar Abba: When Rav interpreted these verses homiletically he interpreted them according to** the way in which **you** have interpreted them, and not according to any of the other opinions cited above.


###### Chullin 92a:15
[Chullin 92a:15](https://torahapp.org/share/book/Chullin/r/92a:15)

אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: אוּמָּה זוֹ כְּגֶפֶן נִמְשְׁלָה. זְמוֹרוֹת שֶׁבָּהּ – אֵלּוּ בַּעֲלֵי בָתִּים, אֶשְׁכּוֹלוֹת שֶׁבָּהּ – אֵלּוּ תַּלְמִידֵי חֲכָמִים, עָלִין שֶׁבָּהּ – אֵלּוּ עַמֵּי הָאָרֶץ, קְנוֹקָנוֹת שֶׁבָּהּ – אֵלּוּ רֵיקָנִים שֶׁבְּיִשְׂרָאֵל.

**William Davidson Edition - English:**
Similar to Rabbi Yirmeya bar Abba’s interpretation of the word vine as an allusion to the Jewish people, **Rabbi Shimon ben Lakish says: This nation is likened to a vine. The branches of** the vine support the clusters of grapes, the leaves, and the tendrils; **these are** represented among the Jewish people by **the homeowners,** who provide financial support for the entire nation. **The clusters** of grapes **on** the vine, **these are the Torah scholars. The leaves on** the vine, which protect the grapes, **these are the ignoramuses,** who protect the Torah scholars. **The tendrils of** the vine, which do not directly serve the grapes themselves, **these are the empty** ones **of the Jewish people.**


###### Chullin 92a:16
[Chullin 92a:16](https://torahapp.org/share/book/Chullin/r/92a:16)

וְהַיְינוּ דִּשְׁלַחוּ מִתָּם: לִיבְעֵי רַחֲמִים אִיתְכָּלַיָּא עַל עָלַיָּא, דְּאִילְמָלֵא עָלַיָּא לָא מִתְקַיְּימָן אִיתְכָּלַיָּא.

**William Davidson Edition - English:**
**And this is** the meaning of the instruction **that they sent from there,** i.e., from Eretz Yisrael: **Let the clusters** of grapes **pray for the leaves, as were it not for the leaves, the clusters** of grapes **would not survive.**


###### Chullin 92a:17
[Chullin 92a:17](https://torahapp.org/share/book/Chullin/r/92a:17)

״וָאֶכְּרֶהָ לִּי בַּחֲמִשָּׁה עָשָׂר כָּסֶף״, אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק: אֵין ״כִּירָה״ אֶלָּא לְשׁוֹן מְכִירָה, שֶׁנֶּאֱמַר ״בְּקִבְרִי אֲשֶׁר כָּרִיתִי לִי״.

**William Davidson Edition - English:**
§ The Gemara cites homiletical interpretations of other verses that pertain to the leaders of the Jewish people in Eretz Yisrael and Babylonia. The verse states: **“So I bought her [*va’ekkereha*] to me for fifteen pieces of silver,** and a *ḥomer* of barley, and a half-*ḥomer* of barley” (Hosea 3:2). **Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yehotzadak:** The term ***kira*,** which forms the basis of the verb *va’ekkereha*, **is nothing other than language** referring to **a sale [*mekhira*], as it is stated** that Joseph said: “My father made me swear, saying: Lo, I die; **in my grave that I have acquired [*kariti*] for me** in the land of Canaan, there shall you bury me” (Genesis 50:5).


###### Chullin 92a:18
[Chullin 92a:18](https://torahapp.org/share/book/Chullin/r/92a:18)

״בַּחֲמִשָּׁה עָשָׂר״ – זֶה חֲמִשָּׁה עָשָׂר בְּנִיסָן שֶׁבּוֹ נִגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם, ״כָּסֶף״ – אֵלּוּ צַדִּיקִים, וְכֵן הוּא אוֹמֵר ״צְרוֹר הַכֶּסֶף לָקַח בְּיָדוֹ״.

**William Davidson Edition - English:**
Rabbi Yoḥanan continues: **“For fifteen** pieces of silver”; **this** is a reference to **the fifteenth of Nisan,** the date **on which the Jewish people were redeemed from Egypt. “Silver”; these are the righteous** people. **And similarly,** another verse **states: “He has taken the bag of silver with him”** (Proverbs 7:20), a reference to God taking the righteous away prior to the destruction of the First Temple (see *Sanhedrin* 96b).


###### Chullin 92a:19
[Chullin 92a:19](https://torahapp.org/share/book/Chullin/r/92a:19)

״חוֹמֶר שְׂעוֹרִים וְלֶתֶךְ שְׂעוֹרִים״ – אֵלּוּ אַרְבָּעִים וַחֲמִשָּׁה צַדִּיקִים שֶׁהָעוֹלָם מִתְקַיֵּים בָּהֶם, וְאֵינִי יוֹדֵעַ אִם שְׁלֹשִׁים כָּאן וַחֲמִשָּׁה עָשָׂר בְּאֶרֶץ יִשְׂרָאֵל, וְאִם שְׁלֹשִׁים בְּאֶרֶץ יִשְׂרָאֵל וַחֲמִשָּׁה עָשָׂר כָּאן. כְּשֶׁהוּא אוֹמֵר: ״וָאֶקְחָה שְׁלֹשִׁים הַכֶּסֶף וָאַשְׁלִיךְ אֹתוֹ בֵּית ה׳ אֶל הַיּוֹצֵר״ – הֱוֵי אוֹמֵר: שְׁלֹשִׁים בְּאֶרֶץ יִשְׂרָאֵל וַחֲמִשָּׁה עָשָׂר כָּאן.

**William Davidson Edition - English:**
The verse states: **“A *ḥomer* of barley, and a half-*ḥomer* of barley.”** A *ḥomer* equals thirty *se’a*, and a half-*ḥomer* equals fifteen *se’a*, totaling forty-five *se’a*; **these are the forty-five righteous** individuals **in whose** merit **the world** continues to **exist. And** although the verse alludes to the fact that thirty of these righteous individuals are in one place and fifteen are elsewhere, **I do not know if thirty are here** in Babylonia **and fifteen are in Eretz Yisrael, or if thirty are in Eretz Yisrael and fifteen are here** in Babylonia. **When it says** in a different verse: **“And I took the thirty pieces of silver and cast them into the treasury, in the house of the Lord”** (Zechariah 11:13), **you must say** that **thirty** of the righteous individuals are **in Eretz Yisrael and fifteen are here** in Babylonia.


###### Chullin 92a:20
[Chullin 92a:20](https://torahapp.org/share/book/Chullin/r/92a:20)

אָמַר אַבָּיֵי: וְרוּבַּיְיהוּ מִשְׁתַּכְחִי בְּבֵי כְנִישְׁתָּא דְּתוּתֵי אַפְּתָא, וְהַיְינוּ דִּכְתִיב: ״וָאֹמַר אֲלֵיהֶם אִם טוֹב בְּעֵינֵיכֶם הָבוּ שְׂכָרִי וְאִם לֹא חֲדָלוּ וַיִּשְׁקְלוּ אֶת שְׂכָרִי שְׁלֹשִׁים כָּסֶף״.

**William Davidson Edition - English:**
**Abaye said: And most of the** fifteen righteous individuals in Babylonia **are found in the synagogue under the upper room. And this is** the meaning of that **which is written: “And I said to them: If it is good in your eyes, give me my hire; and if not, refrain. And they weighed for my hire thirty pieces of silver”** (Zechariah 11:12).


###### Chullin 92a:21
[Chullin 92a:21](https://torahapp.org/share/book/Chullin/r/92a:21)

רַבִּי יְהוּדָה אוֹמֵר: אֵלּוּ שְׁלֹשִׁים צַדִּיקֵי אוּמּוֹת הָעוֹלָם, שֶׁאוּמּוֹת הָעוֹלָם מִתְקַיְּימִים עֲלֵיהֶם. עוּלָּא אָמַר: אֵלּוּ שְׁלֹשִׁים מִצְוֹת שֶׁקִּבְּלוּ עֲלֵיהֶם בְּנֵי נֹחַ, וְאֵין מְקַיְּימִין אֶלָּא שְׁלֹשָׁה. אַחַת

**William Davidson Edition - English:**
**Rabbi Yehuda says: These are the thirty righteous** individuals among the **nations of the world, in whose** merit **the nations of the world** continue to **exist. Ulla says: These are the thirty mitzvot that the descendants of Noah** initially **accepted upon themselves; but they fulfill only three** of them. **One** of these three mitzvot is