## Eruvin Daf 100b

###### Eruvin 100b:1
[Eruvin 100b:1](https://torahapp.org/share/book/Eruvin/r/100b:1)

דְּלָא קָא עָבֵיד אִיסּוּרָא, אֲבָל הָכָא דְּקָא עָבֵיד אִיסּוּרָא, הָכִי נָמֵי דְּיֵרֵד.

**William Davidson Edition - English:**
**where one does not commit a transgression** by refraining from action. **However, here, where one commits a transgression** every additional moment he remains in the tree, **indeed, he** should **descend** from it.


###### Eruvin 100b:2
[Eruvin 100b:2](https://torahapp.org/share/book/Eruvin/r/100b:2)

תָּנֵי חֲדָא: אֶחָד אִילָן לַח וְאֶחָד אִילָן יָבֵשׁ, וְתַנְיָא אִידַּךְ: בַּמֶּה דְּבָרִים אֲמוּרִים — בְּלַח, אֲבָל בְּיָבֵשׁ — מוּתָּר.

**William Davidson Edition - English:**
The Gemara cites an apparent contradiction: **It was taught** in **one** *baraita* that **both a green tree and a dry tree** are included in the prohibition against climbing a tree, whereas **it was taught** in **another** *baraita*: **In what** case **are these matters,** that one may not climb a tree, **stated? With regard to a green** tree. **But in** the case of **a dry** one, **it is permitted** to climb it.


###### Eruvin 100b:3
[Eruvin 100b:3](https://torahapp.org/share/book/Eruvin/r/100b:3)

אָמַר רַב יְהוּדָה, לָא קַשְׁיָא: כָּאן — בְּשֶׁגִּזְעוֹ מַחְלִיף, כָּאן — בְּשֶׁאֵין גִּזְעוֹ מַחְלִיף.

**William Davidson Edition - English:**
**Rav Yehuda said:** It is **not difficult. Here,** the *baraita* that includes a dry tree in the prohibition is referring to a tree whose **stump sends out new** shoots when cut; whereas **there,** the *baraita* that excludes a dry tree from the prohibition is referring to one whose **stump does not send out new** shoots.


###### Eruvin 100b:4
[Eruvin 100b:4](https://torahapp.org/share/book/Eruvin/r/100b:4)

גִּזְעוֹ מַחְלִיף יָבֵשׁ קָרֵית לֵיהּ! אֶלָּא לָא קַשְׁיָא: כָּאן — בִּימוֹת הַחַמָּה, כָּאן — בִּימוֹת הַגְּשָׁמִים.

**William Davidson Edition - English:**
The Gemara expresses surprise at this answer: **You call** a tree whose **stump sends out new** shoots **dry?** This tree is not dry at all. **Rather,** it is **not difficult,** as both *baraitot* deal with a dry tree whose stump will not send out any new shoots. However, **here,** the *baraita* that permits climbing a dry tree, is referring **to the summer,** when it is evident that the tree is dead; whereas **there,** the *baraita* that prohibits climbing the tree is referring **to the rainy season,** when many trees shed their leaves and it is not obvious which remain alive and which are dead.


###### Eruvin 100b:5
[Eruvin 100b:5](https://torahapp.org/share/book/Eruvin/r/100b:5)

בִּימוֹת הַחַמָּה, הָא נָתְרִי פֵּירֵי! בִּדְלִיכָּא פֵּירֵי. וְהָא קָא נָתְרִי קִינְסֵי! בְּגִדּוּדָא.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **In the summer, the fruit** of the previous year left on the dry tree **will fall off** when he climbs it, and climbing the tree should therefore be prohibited lest he come to pick the fruit. The Gemara answers: We are dealing here with a case **where there is no fruit** on the tree. The Gemara asks: **But small branches will fall off** when he climbs the tree, and once again this should be prohibited in case he comes to break them off. The Gemara answers: We are dealing here **with a tree that has** already **been stripped** of all its small branches.


###### Eruvin 100b:6
[Eruvin 100b:6](https://torahapp.org/share/book/Eruvin/r/100b:6)

אִינִי?! וְהָא רַב אִיקְּלַע לְאַפְסַטְיָא, וַאֲסַר בְּגִדּוּדָא! רַב בִּקְעָה מָצָא, וְגָדַר בָּהּ גָּדֵר.

**William Davidson Edition - English:**
The Gemara asks: **Is that** really **so? But Rav arrived at** a place called **Apsetaya and prohibited** its residents from climbing even **a tree that had** already **been stripped of** all **its branches.** The Gemara answers: In truth, no prohibition was involved, but **Rav found** an unguarded **field,** i.e., a place where transgression was widespread, **and fenced it in.** He added a stringency as a safeguard and prohibited an action that was fundamentally permitted.


###### Eruvin 100b:7
[Eruvin 100b:7](https://torahapp.org/share/book/Eruvin/r/100b:7)

אָמַר רָמֵי בַּר אַבָּא אָמַר רַב אַסִּי: אָסוּר לְאָדָם שֶׁיְּהַלֵּךְ עַל גַּבֵּי עֲשָׂבִים בְּשַׁבָּת, מִשּׁוּם שֶׁנֶּאֱמַר: ״וְאָץ בְּרַגְלַיִם חוֹטֵא״.

**William Davidson Edition - English:**
**Rami bar Abba said** that **Rav Asi said: It is prohibited for a person to walk on grass on Shabbat, due to** the fact **that it is stated: “And he who hastens with his feet sins”** (Proverbs 19:2). This verse teaches that mere walking occasionally involves a sin, e.g., on Shabbat, when one might uproot the grass on which he walks.


###### Eruvin 100b:8
[Eruvin 100b:8](https://torahapp.org/share/book/Eruvin/r/100b:8)

תָּנֵי חֲדָא: מוּתָּר לֵילֵךְ עַל גַּבֵּי עֲשָׂבִים בְּשַׁבָּת, וְתַנְיָא אִידַּךְ: אָסוּר. לָא קַשְׁיָא: הָא — בְּלַחִים, הָא — בִּיבֵשִׁים.

**William Davidson Edition - English:**
The Gemara cites another apparent contradiction: **It was taught** in **one** *baraita* that **it is permitted to walk on grass on Shabbat, and it was taught** in **another** *baraita* that **it is prohibited** to do so. The Gemara answers: This is **not difficult. This** *baraita* is referring **to green** grass, which one might uproot, thereby transgressing the prohibition against reaping on Shabbat. **That** other *baraita* is referring **to dry** grass, which has already been cut off from its source of life, and therefore the prohibition of reaping is no longer in effect.


###### Eruvin 100b:9
[Eruvin 100b:9](https://torahapp.org/share/book/Eruvin/r/100b:9)

וְאִי בָּעֵית אֵימָא, הָא וְהָא בְּלַחִים, וְלָא קַשְׁיָא: כָּאן — בִּימוֹת הַחַמָּה, כָּאן — בִּימוֹת הַגְּשָׁמִים.

**William Davidson Edition - English:**
**And if you wish, say** instead that **both** *baraitot* are referring **to green** grass, **and** yet **there is no difficulty: Here,** the *baraita* that prohibits walking on grass is referring **to the summer,** when the grass includes seeds that might be dislodged by one’s feet, whereas **there,** the *baraita* that permits doing so is referring **to the rainy season,** when this problem does not exist.


###### Eruvin 100b:10
[Eruvin 100b:10](https://torahapp.org/share/book/Eruvin/r/100b:10)

וְאִיבָּעֵית אֵימָא, הָא וְהָא בִּימוֹת הַחַמָּה, וְלָא קַשְׁיָא: הָא — דְּסָיֵים מְסָאנֵיהּ, הָא — דְּלָא סָיֵים מְסָאנֵיהּ.

**William Davidson Edition - English:**
**And if you wish, say** instead that **both** *baraitot* are referring **to the summer, and** it is **not difficult: This** *baraita*, which permits walking on grass, is referring to a case **where one is wearing his shoes,** whereas **that** other *baraita*, which prohibits it, deals with a situation **where one is not wearing his shoes,** as the grass might get entangled between his toes and be uprooted.


###### Eruvin 100b:11
[Eruvin 100b:11](https://torahapp.org/share/book/Eruvin/r/100b:11)

וְאִיבָּעֵית אֵימָא: הָא וְהָא דְּסָיֵים מְסָאנֵיהּ, וְלָא קַשְׁיָא: הָא — דְּאִית לֵיהּ עוּקְצֵי, הָא — דְּלֵית לֵיהּ עוּקְצֵי.

**William Davidson Edition - English:**
**And if you wish, say** instead that **both** *baraitot* are referring to a case **where one is wearing his shoes, and** nevertheless this is **not difficult: This** *baraita* prohibits walking on grass, as it involves a case **where** one’s shoe **has a spike** on which the grass might get caught and be uprooted, whereas **that** other *baraita* permits it, because it deals a case **where** one’s shoe **does not have a spike.**


###### Eruvin 100b:12
[Eruvin 100b:12](https://torahapp.org/share/book/Eruvin/r/100b:12)

וְאִיבָּעֵית אֵימָא, הָא וְהָא דְּאִית לֵיהּ עוּקְצֵי: הָא — דְּאִית לֵיהּ שְׁרָכָא, הָא — דְּלֵית לֵיהּ שְׁרָכָא.

**William Davidson Edition - English:**
**And if you wish, say** instead that **both** are referring to a case **where** the shoe **has a spike,** and it is not difficult: **This** *baraita*, which prohibits walking on grass, is referring to a case **where** the grass is **long and entangled,** and it can easily get caught on the shoe, whereas **that** other *baraita* is referring to a case **where** the grass **is not long and entangled.**


###### Eruvin 100b:13
[Eruvin 100b:13](https://torahapp.org/share/book/Eruvin/r/100b:13)

וְהָאִידָּנָא דְּקַיְימָא לַן כְּרַבִּי שִׁמְעוֹן, כּוּלְּהוּ שְׁרֵי.

**William Davidson Edition - English:**
The Gemara concludes: **And now, when we maintain** that the *halakha* is **in accordance with the opinion** of **Rabbi Shimon,** who maintains that there is no liability for a prohibited act committed unwittingly during the performance of a permitted act, **all of these** scenarios **are permitted,** as here too, one’s intention is merely to walk and not to uproot grass on Shabbat.


###### Eruvin 100b:14
[Eruvin 100b:14](https://torahapp.org/share/book/Eruvin/r/100b:14)

וְאָמַר רָמֵי בַּר חָמָא אָמַר רַב אַסִּי: אָסוּר לְאָדָם שֶׁיָּכוֹף אִשְׁתּוֹ לִדְבַר מִצְוָה, שֶׁנֶּאֱמַר: ״וְאָץ בְּרַגְלַיִם חוֹטֵא״.

**William Davidson Edition - English:**
The Gemara cites another *halakha* derived from the verse mentioned in the previous discussion. **Rami bar Ḥama said** that **Rav Asi said: It is prohibited for a man to force his wife in the** conjugal **mitzva,** i.e., sexual relations, **as it is stated: “And he who hastens with his feet sins”** (Proverbs 19:2). The term his feet is understood here as a euphemism for intercourse.


###### Eruvin 100b:15
[Eruvin 100b:15](https://torahapp.org/share/book/Eruvin/r/100b:15)

וְאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל הַכּוֹפֶה אִשְׁתּוֹ לִדְבַר מִצְוָה הָוְיָין לוֹ בָּנִים שֶׁאֵינָן מְהוּגָּנִין. אָמַר רַב אִיקָא בַּר חִינָּנָא, מַאי קְרָאָה: ״גַּם בְּלֹא דַעַת נֶפֶשׁ לֹא טוֹב״.

**William Davidson Edition - English:**
**And Rabbi Yehoshua ben Levi said: Anyone who forces his wife to** perform **the** conjugal **mitzva will have unworthy children** as a consequence. **Rav Ika bar Ḥinnana said: What is the verse** that alludes to this? **“Also, that the soul without knowledge is not good”** (Proverbs 19:2). If intercourse takes place without the woman’s knowledge, i.e., consent, the soul of the offspring will not be good.


###### Eruvin 100b:16
[Eruvin 100b:16](https://torahapp.org/share/book/Eruvin/r/100b:16)

תַּנְיָא נָמֵי הָכִי: ״גַּם בְּלֹא דַעַת נֶפֶשׁ לֹא טוֹב״ — זֶה הַכּוֹפֶה אִשְׁתּוֹ לִדְבַר מִצְוָה. ״וְאָץ בְּרַגְלַיִם חוֹטֵא״ — זֶה הַבּוֹעֵל וְשׁוֹנֶה.

**William Davidson Edition - English:**
**That was also taught** in a *baraita*: **“Also, without knowledge the soul is not good”; this is one who forces his wife to** perform **the** conjugal **mitzva. “And he who hastens with his feet sins”; this is one who has intercourse** with his wife **and repeats** the act in a manner that causes her pain or distress.


###### Eruvin 100b:17
[Eruvin 100b:17](https://torahapp.org/share/book/Eruvin/r/100b:17)

אִינִי?! וְהָאָמַר רָבָא: הָרוֹצֶה לַעֲשׂוֹת כׇּל בָּנָיו זְכָרִים יִבְעוֹל וְיִשְׁנֶה! לָא קַשְׁיָא: כָּאן — לְדַעַת, כָּאן — שֶׁלֹּא לְדַעַת.

**William Davidson Edition - English:**
The Gemara is surprised by this teaching: **Is that so? But didn’t Rava say: One who wants all his children to be males** should **have intercourse** with his wife **and repeat** the act? The Gemara answers: This is **not difficult: Here,** where Rava issued this advice, he was referring to a husband who acts **with** his wife’s **consent. There,** the *baraita* that condemns this behavior is referring to one who proceeds **without** her **consent.**


###### Eruvin 100b:18
[Eruvin 100b:18](https://torahapp.org/share/book/Eruvin/r/100b:18)

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹחָנָן: כׇּל אִשָּׁה שֶׁתּוֹבַעַת בַּעְלָהּ לִדְבַר מִצְוָה הוֹוִין לָהּ בָּנִים שֶׁאֲפִילּוּ בְּדוֹרוֹ שֶׁל מֹשֶׁה לֹא הָיוּ כְּמוֹתָן. דְּאִילּוּ בְּדוֹרוֹ שֶׁל מֹשֶׁה כְּתִיב: ״הָבוּ לָכֶם אֲנָשִׁים חֲכָמִים וּנְבוֹנִים וִידוּעִים לְשִׁבְטֵיכֶם״, וּכְתִיב: ״וָאֶקַּח אֶת רָאשֵׁי שִׁבְטֵיכֶם אֲנָשִׁים חֲכָמִים וִידוּעִים״, וְאִילּוּ נְבוֹנִים לָא אַשְׁכַּח.

**William Davidson Edition - English:**
Apropos relations between husband and wife, the Gemara cites that **Rav Shmuel bar Naḥmani said** that **Rabbi Yoḥanan said: Any woman who demands** of **her husband that** he fulfill his conjugal **mitzva will have sons the likes of whom did not exist even in Moses’ generation. With regard to Moses’ generation, it is written: “Get you, wise men, and understanding, and well-known from each one of your tribes,** and I will make them head over you” (Deuteronomy 1:13), **and it is** later **written: “So I took the heads of your tribes, wise men, and well-known,** and made them heads over you” (Deuteronomy 1:15). **However,** men possessing **understanding,** which is a more lofty quality than wisdom, Moses **could not find** any of these.


###### Eruvin 100b:19
[Eruvin 100b:19](https://torahapp.org/share/book/Eruvin/r/100b:19)

וְאִילּוּ גַּבֵּי לֵאָה כְּתִיב: ״וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא כִּי שָׂכוֹר שְׂכַרְתִּיךָ״, וּכְתִיב: ״וּמִבְּנֵי יִשָּׂשכָר יוֹדְעֵי בִינָה לַעִתִּים לָדַעַת מַה יַּעֲשֶׂה יִשְׂרָאֵל רָאשֵׁיהֶם מָאתַיִם וְכׇל אֲחֵיהֶם עַל פִּיהֶם״.

**William Davidson Edition - English:**
**While with regard to Leah, it is written: “And Leah went out to meet him, and said, You must come in to me, for indeed I have hired you** with my son’s mandrakes” (Genesis 30:16). Her reward for demanding that Jacob fulfill the conjugal mitzva with her was the birth of Issachar, **and it is written: “And of the children of Issachar, men who had understanding of the times, to know what Israel ought to do; the heads of them were two hundred, and all their brethren were at their commandment”** (I Chronicles 12:33).


###### Eruvin 100b:20
[Eruvin 100b:20](https://torahapp.org/share/book/Eruvin/r/100b:20)

אִינִי?! וְהָאָמַר רַב יִצְחָק בַּר אַבְדִּימִי: עֶשֶׂר קְלָלוֹת נִתְקַלְּלָה חַוָּה, דִּכְתִיב:

**William Davidson Edition - English:**
The Gemara poses a question: **Is that so?** Is it proper for a woman to demand her conjugal rights from her husband? **But didn’t Rav Yitzḥak bar Avdimi say: Eve was cursed with ten curses,** due to the sin of the Tree of Knowledge, as **it is written:** “To the woman He said, I will greatly multiply your pain and your travail; in sorrow you shall bring forth children; and yet your desire shall be to your husband, and he shall rule over you” (Genesis 3:16)?


###### Eruvin 100b:21
[Eruvin 100b:21](https://torahapp.org/share/book/Eruvin/r/100b:21)

״אֶל הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה״, אֵלּוּ שְׁנֵי טִפֵּי דָמִים — אַחַת דַּם נִדָּה, וְאַחַת דַּם בְּתוּלִים. ״עִצְּבוֹנֵךְ״, זֶה צַעַר גִּידּוּל בָּנִים. ״וְהֵרוֹנֵךְ״, זֶה צַעַר הָעִיבּוּר. ״בְּעֶצֶב תֵּלְדִי בָּנִים״, כְּמַשְׁמָעוֹ.

**William Davidson Edition - English:**
Rav Yitzḥak bar Avdimi **proceeds to** explain this verse. **“To the woman He said: I will greatly multiply [*harba arbe*]”; these are** the **two drops of blood** unique to a woman, which cause her suffering, **one the blood of menstruation and** the other **one the blood of virginity. “Your pain”; this is the pain of raising children. “And your travail”; this is the pain of pregnancy. “In sorrow you shall bring forth children”; in accordance with its** plain **meaning,** i.e., the pain of childbirth.


###### Eruvin 100b:22
[Eruvin 100b:22](https://torahapp.org/share/book/Eruvin/r/100b:22)

״וְאֶל אִישֵׁךְ תְּשׁוּקָתֵךְ״, מְלַמֵּד שֶׁהָאִשָּׁה מִשְׁתּוֹקֶקֶת עַל בַּעְלָהּ בְּשָׁעָה שֶׁיּוֹצֵא לַדֶּרֶךְ. ״וְהוּא יִמְשׇׁל בָּךְ״, מְלַמֵּד שֶׁהָאִשָּׁה תּוֹבַעַת בַּלֵּב וְהָאִישׁ תּוֹבֵעַ בַּפֶּה. זוֹ הִיא מִדָּה טוֹבָה בַּנָּשִׁים.

**William Davidson Edition - English:**
**“And yet your desire shall be to your husband” teaches that the woman desires her husband,** e.g., **when he sets out on the road; “and he shall rule over you” teaches that the woman demands** her husband **in** her **heart** but is too shy to voice her desire, **but the man demands** his wife **verbally.** Rav Yitzḥak bar Avdimi adds: **This is a good trait in women,** that they refrain from formulating their desire verbally. Apparently, it is improper for a woman to demand her conjugal rights from her husband.


###### Eruvin 100b:23
[Eruvin 100b:23](https://torahapp.org/share/book/Eruvin/r/100b:23)

כִּי קָאָמְרִינַן, דְּמַרְצְיָא אַרְצוֹיֵי קַמֵּיהּ.

**William Davidson Edition - English:**
The Gemara answers: **When we say** that a woman who demands her conjugal rights from her husband is praiseworthy, it does not mean she should voice her desires explicitly. Rather, it means **that she** should **make herself pleasing to him,** and he will understand what she wants on his own.


###### Eruvin 100b:24
[Eruvin 100b:24](https://torahapp.org/share/book/Eruvin/r/100b:24)

הָנֵי שֶׁבַע הָוְויָן! כִּי אֲתָא רַב דִּימִי אָמַר: עֲטוּפָה כְּאָבֵל, וּמְנוּדָּה מִכׇּל אָדָם, וַחֲבוּשָׁה בְּבֵית הָאֲסוּרִין.

**William Davidson Edition - English:**
The Gemara analyzes the above statement with regard to Eve’s ten curses: Are they in fact ten? **They are** only **seven. When Rav Dimi came** from Eretz Yisrael to Babylonia, **he said** that the other curses are: A woman is **wrapped like a mourner,** i.e., she must cover her head; and she is **ostracized from all people and incarcerated within a prison,** as she typically spends all her time in the house.


###### Eruvin 100b:25
[Eruvin 100b:25](https://torahapp.org/share/book/Eruvin/r/100b:25)

מַאי מְנוּדָּה מִכׇּל אָדָם? אִילֵּימָא מִשּׁוּם דַּאֲסִיר לַהּ יִיחוּד, אִיהוּ נָמֵי אֲסִיר לֵיהּ יִיחוּד. אֶלָּא דַּאֲסִירָא לְבֵי תְרֵי.

**William Davidson Edition - English:**
The Gemara asks: **What is the meaning of ostracized from all people? If you say** this is **because it is forbidden for her to seclude herself** with a man, **it is also forbidden** for a man **to seclude himself** with women. **Rather,** it means **that it is forbidden** for her **to** marry **two** men, whereas a man can marry two women.


###### Eruvin 100b:26
[Eruvin 100b:26](https://torahapp.org/share/book/Eruvin/r/100b:26)

בְּמַתְנִיתָא תָּנָא: מְגַדֶּלֶת שֵׂעָר כְּלִילִית, וְיוֹשֶׁבֶת וּמַשְׁתֶּנֶת מַיִם כִּבְהֵמָה, וְנַעֲשֵׂית כַּר לְבַעְלָהּ.

**William Davidson Edition - English:**
**It was taught in a *baraita*** that the three additional curses are: **She grows** her **hair** long **like Lilit,** a demon; **she sits and urinates, like an animal; and serves as a pillow for her husband** during relations.


###### Eruvin 100b:27
[Eruvin 100b:27](https://torahapp.org/share/book/Eruvin/r/100b:27)

וְאִידַּךְ? הָנֵי שֶׁבַח הוּא לָהּ.

**William Davidson Edition - English:**
**And** why doesn’t **the other** Sage include these curses? The Gemara answers: He maintains that **these are praise for her,** not pain, either because they are modest practices, e.g., urinating in a seated position, or because they add to her comfort, e.g., her bottom position during relations.


###### Eruvin 100b:28
[Eruvin 100b:28](https://torahapp.org/share/book/Eruvin/r/100b:28)

דְּאָמַר רַבִּי חִיָּיא, מַאי דִּכְתִיב: ״מַלְּפֵנוּ מִבַּהֲמוֹת אָרֶץ וּמֵעוֹף הַשָּׁמַיִם יְחַכְּמֵנוּ״. ״מַלְּפֵנוּ מִבַּהֲמוֹת״ — זוֹ פְּרֵידָה, שֶׁכּוֹרַעַת וּמַשְׁתֶּנֶת מַיִם. ״וּמֵעוֹף הַשָּׁמַיִם יְחַכְּמֵנוּ״ — זֶה תַּרְנְגוֹל, שֶׁמְּפַיֵּיס וְאַחַר כָּךְ בּוֹעֵל.

**William Davidson Edition - English:**
**As Rabbi Ḥiyya said: What is** the meaning of **that which is written: “Who teaches us by the beasts of the earth, and makes us wiser by the birds of the sky”** (Job 35:11)? He explains: **“Who teaches us by the beasts of the earth”; this is the female mule, which crouches and urinates** and from which we learn modesty. **“And makes us wiser by the birds of the sky”; this is the rooster, which** first **cajoles** the hen **and then mates** with it.


###### Eruvin 100b:29
[Eruvin 100b:29](https://torahapp.org/share/book/Eruvin/r/100b:29)

אָמַר רַבִּי יוֹחָנָן: אִילְמָלֵא לֹא נִיתְּנָה תּוֹרָה, הָיִינוּ לְמֵידִין צְנִיעוּת מֵחָתוּל, וְגָזֵל מִנְּמָלָה, וַעֲרָיוֹת מִיּוֹנָה. דֶּרֶךְ אֶרֶץ מִתַּרְנְגוֹל — שֶׁמְּפַיֵּיס וְאַחַר כָּךְ בּוֹעֵל.

**William Davidson Edition - English:**
Similarly, **Rabbi Yoḥanan said: Even if the Torah had not been given, we would** nonetheless **have learned modesty from the cat,** which covers its excrement, **and** that **stealing** is objectionable **from the ant,** which does not take grain from another ant, **and forbidden relations from the dove,** which is faithful to its partner, **and proper relations from the rooster, which** first **appeases** the hen **and then mates** with it.


###### Eruvin 100b:30
[Eruvin 100b:30](https://torahapp.org/share/book/Eruvin/r/100b:30)

וּמַאי מְפַיֵּיס לַהּ? אָמַר רַב יְהוּדָה אָמַר רַב, הָכִי קָאָמַר לַהּ: זָבֵינְנָא לִיךְ זִיגָא דְּמָטוּ לִיךְ עַד כַּרְעָיךְ, לְבָתַר הָכִי אָמַר לַהּ: לִישְׁמַטְתֵּיהּ לְכַרְבַּלְתֵּיהּ דְּהָהוּא תַּרְנְגוֹלָא אִי אִית לֵיהּ וְלָא זָבֵינְנָא לִיךְ.

**William Davidson Edition - English:**
**What does** the rooster do to **appease** the hen? **Rav Yehuda said** that **Rav said:** Prior to mating, it spreads its wings as if to **say this: I will buy you a coat that will reach** down to **your feet. After** mating, the rooster bends its head as if to **say this: May the crest of this rooster fall off if he has** the wherewithal **and does not buy you one.** I simply have no money to do so.