## Gittin Daf 62a

###### Gittin 62a:1
[Gittin 62a:1](https://torahapp.org/share/book/Gittin/r/62a:1)

נוֹתֶנֶת לָהּ וְאוֹכֶלֶת. הַשְׁתָּא מִיגְנָב גָּנְבָא, חַלּוֹפֵי לָא מְיחַלְּפָא?!

**William Davidson Edition - English:**
**may give her** food **and she may eat** it, and there is concern that she will feed others her produce that was not tithed. **Now,** if there is concern that the wife of the *am ha’aretz* might **steal** from her husband and give the other woman food without his permission, should there not be concern that **she might exchange** her own food with that of the other woman? Can she be relied upon not to make the exchange? She certainly cannot be trusted, and there is concern about this possibility. Consequently, it is not only in the cases of a man’s mother-in-law and an innkeeper that there is concern that food may be exchanged.


###### Gittin 62a:2
[Gittin 62a:2](https://torahapp.org/share/book/Gittin/r/62a:2)

אָמַר רַב יוֹסֵף: הָתָם נָמֵי, מוֹרְיָא וְאָמְרָה: תּוֹרָא מִדִּישֵׁיהּ קָאָכֵיל.

**William Davidson Edition - English:**
**Rav Yosef said: There too,** the wife of the *am ha’aretz* **rules** for herself that she is permitted to do this, **and she says: The ox may eat from its threshing.** She thinks that while she is engaged in preparing food, it is permitted for her to take from the food and it is not considered stealing. Consequently, it cannot be learned from here that every *am ha’aretz* is suspected of exchanging his own food with that of another.


###### Gittin 62a:3
[Gittin 62a:3](https://torahapp.org/share/book/Gittin/r/62a:3)

הֵעִיד רַבִּי יוֹסֵי בֶּן הַמְשׁוּלָּם מִשּׁוּם רַבִּי יוֹחָנָן אָחִיו, שֶׁאָמַר מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן חַסָּמָא: אֵין עוֹשִׂין חַלַּת עַם הָאָרֶץ בְּטׇהֳרָה, אֲבָל עוֹשִׂין עִיסַּת חוּלָּיו בְּטָהֳרָה; וְנוֹטֵל הֵימֶנָּה כְּדֵי חַלָּה, וּמַנִּיחָהּ בִּכְפִישָׁא אוֹ בְּאַנְחוּתָא; וּכְשֶׁבָּא עַם הָאָרֶץ לִיטּוֹל, נוֹטֵל אֶת שְׁתֵּיהֶן וְאֵינוֹ חוֹשֵׁשׁ.

**William Davidson Edition - English:**
§ The Gemara cites a *baraita* (*Tosefta*, *Demai* 3:1) dealing with produce deposited with an *am ha’aretz*: **Rabbi Yosei ben HaMeshullam testified in the name of Rabbi Yoḥanan, his brother, who said in the name of Rabbi Elazar ben Ḥasma:** A dough kneader who is a *ḥaver* **may not prepare** a loaf to serve as ***ḥalla* for an *am ha’aretz*** while keeping the *ḥalla* dough **in** a state of **ritual purity. But he may prepare** all of **his ordinary dough** while keeping the dough **in** a state of **purity, and** then **take** the amount required **for *ḥalla* from it, and place it in a basket [*kefisha*] or vessel [*anḥuta*],** which do not contract ritual impurity. **And when the *am ha’aretz* comes to take** what was prepared for him, **he can take both** the dough and the *ḥalla*, **and** the one who prepared the dough **does not** need to be **concerned** that the *am ha’aretz* will impart impurity to the *ḥalla*.


###### Gittin 62a:4
[Gittin 62a:4](https://torahapp.org/share/book/Gittin/r/62a:4)

וְאֵין עוֹשִׂין תְּרוּמַת זֵיתָיו בְּטׇהֳרָה, אֲבָל עוֹשִׂין זֵיתֵי חוּלָּיו בְּטָהֳרָה; וְנוֹטֵל הֵימֶנָּה כְּדֵי תְּרוּמָה, וּמַנִּיחָהּ בְּכִלְיוֹ שֶׁל חָבֵר; וּכְשֶׁבָּא עַם הָאָרֶץ לִיטּוֹל – נוֹטֵל אֶת שְׁתֵּיהֶן, וְאֵינוֹ חוֹשֵׁשׁ.

**William Davidson Edition - English:**
**And** similarly, an olive presser who is a *ḥaver* **may not prepare** oil **from the olives** of an *am ha’aretz* that are ***teruma*** while keeping the oil **in** a state of **ritual impurity. But he may prepare** all of **his ordinary olives** while keeping the oil **in** a state of **purity, and** then **take** the amounted required **for *teruma* from** all of the oil, **and place it in** ritually pure **vessels belonging to the *ḥaver*. And when the *am ha’aretz* comes to take** what was prepared for him, **he takes both** the ordinary oil and the *teruma*, **and** the olive presser **does not** need to be **concerned** that the *am ha’aretz* will impart impurity to the *teruma*.


###### Gittin 62a:5
[Gittin 62a:5](https://torahapp.org/share/book/Gittin/r/62a:5)

וְטַעְמָא מַאי? אָמַר רַבִּי יוֹחָנָן: מִשּׁוּם כְּדֵי חַיָּיו דְּגַבָּל, וּמִשּׁוּם כְּדֵי חַיָּיו דְּבַדָּד.

**William Davidson Edition - English:**
The Gemara asks: **And what is the reason** that such leniency was granted? **Rabbi Yoḥanan said: For the sake of the kneader’s livelihood and for the sake of the** olive **presser’s livelihood.**


###### Gittin 62a:6
[Gittin 62a:6](https://torahapp.org/share/book/Gittin/r/62a:6)

וּצְרִיכָא; דְּאִי אַשְׁמוֹעִינַן גַּבָּל – מִשּׁוּם דְּלָא נְפִישׁ אַגְרֵיהּ, אֲבָל בַּדָּד – דִּנְפִישׁ אַגְרֵיהּ, אֵימָא לָא. וְאִי אַשְׁמוֹעִינַן בַּדָּד – מִשּׁוּם דְּלָא שְׁכִיחַ לֵיהּ, אֲבָל גַּבָּל – דִּשְׁכִיחַ לֵיהּ, אֵימָא לָא; צְרִיכָא.

**William Davidson Edition - English:**
The Gemara comments: **And** it is **necessary** for the *baraita* to state this *halakha* in both cases, **as had** the *baraita* **taught** it to **us** only in the case of **a kneader,** one might have said the following: The Sages were lenient with the kneader **because his payment is not great,** and therefore he is poor and in need of help, **but** with regard to an olive **presser, whose payment is great, say** that the Sages were **not** lenient with him. **And had** the *baraita* **taught us** the *halakha* only in the case of an olive **presser,** one might have said: The Sages were lenient with the olive presser **because** this type of work **is not common.** It is performed only during the olive harvest, and therefore there is great concern about his livelihood. **But** with regard to **a kneader,** whose work **is common** and performed year-round, **say** that the Sages were **not** lenient with him. Consequently, it is **necessary** to state the *halakha* in both cases.


###### Gittin 62a:7
[Gittin 62a:7](https://torahapp.org/share/book/Gittin/r/62a:7)

אָמַר מָר: נוֹטֵל הֵימֶנָּה כְּדֵי חַלָּה, וּמַנִּיחָהּ בִּכְפִישָׁא אוֹ בְּאַנְחוּתָא; וּכְשֶׁבָּא עַם הָאָרֶץ לִיטּוֹל, נוֹטֵל אֶת שְׁתֵּיהֶן וְאֵינוֹ חוֹשֵׁשׁ. וְלֵיחוּשׁ דִּילְמָא נָגַע בָּהּ! דְּאָמְרִינַן לֵיהּ: חֲזִי, אִי נָגְעַתְּ בַּהּ הָדְרָא לְטִיבְלָא.

**William Davidson Edition - English:**
The Gemara proceeds to clarify several points in the aforementioned *baraita*, in which **the Master said:** He may **take** the amount required **for *ḥalla* from it, and place it in a basket or vessel,** which do not contract ritual impurity. **And when the *am ha’aretz* comes to take** what was prepared for him, **he can take both** the dough and the *ḥalla*, **and** the one who prepared the dough **does not** need to be **concerned** that the *am ha’aretz* will impart impurity to the *ḥalla*. The Gemara questions this ruling: **But let** there be **a concern lest** the *am ha’aretz* **touch** the *ḥalla* and thereby impart impurity to it. The Gemara explains: This is not a concern, **because we say to him: See** that you do not touch the *ḥalla*, because **if you touch it** the dough **will** once **again be** considered like **untithed produce.**


###### Gittin 62a:8
[Gittin 62a:8](https://torahapp.org/share/book/Gittin/r/62a:8)

וְלֵיחוּשׁ דִּילְמָא לָא אִיכְפַּת לֵיהּ! הַשְׁתָּא לְתַקּוֹנֵי קָא מִיכַּוֵּין, מִיכְפָּת לָא אִיכְפַּת לֵיהּ?!

**William Davidson Edition - English:**
The Gemara questions this explanation: **But let** there be **a concern lest he does not care** that the dough will once again be considered untithed. The Gemara explains: **Now** that it is evident **that his intention was to do** things in the **right** manner, and for this reason he employed a kneader who works in a state of ritual purity, can one say that **he does not care** whether or not his dough is properly prepared?


###### Gittin 62a:9
[Gittin 62a:9](https://torahapp.org/share/book/Gittin/r/62a:9)

אָמַר מָר: נוֹטֵל הֵימֶנָּה כְּדֵי תְרוּמָה, וּמַנִּיחָהּ בְּכִלְיוֹ שֶׁל חָבֵר; וּכְשֶׁבָּא עַם הָאָרֶץ לִיטּוֹל, נוֹטֵל אֶת שְׁתֵּיהֶן וְאֵינוֹ חוֹשֵׁשׁ. וְלֵיחוּשׁ דִּילְמָא נָגַע בַּהּ! בִּשְׁלָמָא הָתָם, אִית לֵיהּ הֶיכֵּרָא; הָכָא, מַאי הֶיכֵּרָא אִית לֵיהּ? דְּמַנַּח לֵיהּ בִּכְלֵי גְלָלִים, בִּכְלֵי אֲבָנִים, בִּכְלֵי אֲדָמָה.

**William Davidson Edition - English:**
**The Master said** with regard to oil, further in that *baraita*: He may **take** the amounted required **for *teruma* from** all of the oil, **and place it in** ritually pure **vessels belonging to the *ḥaver*. And when the *am ha’aretz* comes to take** what was prepared for him, **he takes both** the ordinary oil and the *teruma*, **and** the olive presser **does not** need to be **concerned** that the *am ha’aretz* will impart impurity to the *teruma*. The Gemara questions this ruling: **But let** there be **a concern lest** the *am ha’aretz* **touch** the *teruma* oil and impart impurity to it. **Granted, there,** in the case of *ḥalla*, **there is a conspicuous marker,** as one places the *ḥalla* in a special vessel that is not usually used for dough. But **here, what conspicuous marker is there?** The Gemara answers: **He places** the *teruma* oil **in dung vessels, in stone vessels,** or **in clay vessels,** which do not contract ritual impurity.


###### Gittin 62a:10
[Gittin 62a:10](https://torahapp.org/share/book/Gittin/r/62a:10)

אִי הָכִי, מַאי אִירְיָא דְּחָבֵר? אֲפִילּוּ דְּעַם הָאָרֶץ נָמֵי! הָכִי נָמֵי קָאָמַר: בְּכֵלִים שֶׁל עַם הָאָרֶץ, הָרְאוּיִין לְהִשְׁתַּמֵּשׁ בָּהֶן חָבֵר.

**William Davidson Edition - English:**
The Gemara raises a difficulty: **If so, why** mention **specifically** the vessels **of a *ḥaver*?** The same would hold true **even** for the vessels **of an *am ha’aretz*,** as they do not contract ritual impurity either. The Gemara answers: **That is also what** the *tanna* **is saying,** i.e., the olive presser takes the amount required for *teruma* and places it **in vessels belonging to the *am ha’aretz*** that cannot contract ritual impurity and are therefore **fit to be used by a *ḥaver*.**


###### Gittin 62a:11
[Gittin 62a:11](https://torahapp.org/share/book/Gittin/r/62a:11)

מַחְזִיקִין יְדֵי גּוֹיִם בַּשְּׁבִיעִית: מַחְזִיקִין?! וְהָאָמַר רַב דִּימִי בַּר שִׁישְׁנָא מִשְּׁמֵיהּ דְּרַב: אֵין עוֹדְרִין עִם הַגּוֹי בַּשְּׁבִיעִית, וְאֵין כּוֹפְלִין ״שָׁלוֹם״ לְגוֹי! לָא צְרִיכָא, לְמֵימְרָא לְהוּ ״אַחְזוּקוּ״ בְּעָלְמָא – כִּי הָא דְּרַב יְהוּדָה אֲמַר לְהוּ ״אַחְזוּקוּ״; רַב שֵׁשֶׁת אָמַר לְהוּ ״אַשַּׁרְתָּא״.

**William Davidson Edition - English:**
§ The mishna teaches that **one may assist gentiles** who work the land **during the Sabbatical** Year. The Gemara asks: May **one** really **assist** them? **But didn’t Rav Dimi bar Shishna say in the name of Rav: One may not hoe with a gentile during the Sabbatical** Year, **and one may not double the greeting** extended **to a gentile,** saying: *Shalom*, *shalom*? The Gemara answers: **No,** one may not actually help a gentile in his work, but **it is necessary** to state that one may **merely say to them: Be strong, as** in **that** incident **where Rav Yehuda said to** gentiles in such a situation: **Be strong,** and **Rav Sheshet said to them: Well done.** Statements of this kind are certainly permitted.


###### Gittin 62a:12
[Gittin 62a:12](https://torahapp.org/share/book/Gittin/r/62a:12)

וְאֵין כּוֹפְלִין ״שָׁלוֹם״ לְגוֹי: רַב חִסְדָּא מַקְדֵּים וְיָהֵיב לְהוּ שְׁלָמָא. רַב כָּהֲנָא אֲמַר לְהוּ ״שְׁלָמָא לְמָר״.

**William Davidson Edition - English:**
It was stated above in the name of Rav that **one may not double the greeting** of *shalom* extended **to a gentile.** The Gemara relates that **Rav Ḥisda** would **greet** gentiles **first** so that he would not have to respond to the greeting extended to him with a twofold *shalom*. **Rav Kahana,** by contrast, would wait for their greeting, and then **say to them: Peace to my master,** thereby freeing himself from having to say *shalom* twice.


###### Gittin 62a:13
[Gittin 62a:13](https://torahapp.org/share/book/Gittin/r/62a:13)

וְשׁוֹאֲלִין בִּשְׁלוֹמָן. הַשְׁתָּא אַחְזוֹקֵי מַחְזְקִינַן, שׁוֹאֲלִין בִּשְׁלוֹמָן מִיבַּעְיָא?! אָמַר רַב יֵיבָא: לֹא נִצְרְכָה אֶלָּא לְיוֹם אֵידָם – דְּתַנְיָא: לֹא יִכָּנֵס אָדָם לְבֵיתוֹ שֶׁל גּוֹי בְּיוֹם אֵידוֹ, וְיִתֵּן לוֹ ״שָׁלוֹם״. מְצָאוֹ בַּשּׁוּק – נוֹתֵן לוֹ בְּשָׂפָה רָפָה וּבְכוֹבֶד רֹאשׁ.

**William Davidson Edition - English:**
The mishna teaches that **one may extend greetings** to gentiles on account of the ways of peace. The Gemara asks: **Now** that it is taught that **one may assist them, is it necessary** to say that **one may extend greetings to them? Rav Yeiva said:** This *halakha* **is necessary only on their holidays, as it is taught** in a *baraita*: **A person may not enter the home of a gentile on his holiday and extend greetings to him,** as it appears that he is blessing him in honor of his holiday. If **he encounters him in the market, he may greet him in an undertone and in a solemn manner,** so that he does not appear to be rejoicing with him.


###### Gittin 62a:14
[Gittin 62a:14](https://torahapp.org/share/book/Gittin/r/62a:14)

רַב הוּנָא וְרַב חִסְדָּא הֲווֹ יָתְבִי. חָלֵיף וְאָזֵיל גְּנִיבָא, אֲמַר לֵיהּ חַד לְחַבְרֵיהּ: נֵיקוּם מִקַּמֵּיהּ, דְּבַר אוֹרְיָין הוּא. אָמַר לוֹ: וּמִקַּמֵּי פָּלְגָאָה נֵיקוּם?! אַדְּהָכִי אֲתָא אִיהוּ לְגַבַּיְיהוּ, אֲמַר לְהוּ: שְׁלָמָא עֲלַיְיכוּ מַלְכֵי, שְׁלָמָא עֲלַיְיכוּ מַלְכֵי! אֲמַרוּ לֵיהּ: מְנָא לָךְ דְּרַבָּנַן אִיקְּרוּ מְלָכִים? אֲמַר לְהוּ: דִּכְתִיב: ״בִּי מְלָכִים יִמְלוֹכוּ וְגוֹ׳״.

**William Davidson Edition - English:**
§ With regard to the matter of doubling one’s greeting, the Gemara relates that **Rav Huna and Rav Ḥisda were** once **sitting** when the Sage **Geneiva passed by** alongside them. **One** of them **said to the other: We should stand before him,** in his honor, **for he is a son of Torah.** The other one **said to him: But should we stand before an argumentative person? In the meantime,** Geneiva **approached them** and **said to them: Peace be upon you, kings, peace be upon you, kings. They said to him: From where do you** know **that the Sages are called kings? He said to them: As it is written** with regard to the Torah in the book of Proverbs: **“Through me kings rule”** (Proverbs 8:15).


###### Gittin 62a:15
[Gittin 62a:15](https://torahapp.org/share/book/Gittin/r/62a:15)

אֲמַרוּ לֵיהּ: וּמְנָא לָךְ דְּכָפְלִינַן ״שְׁלָמָא״ לְמַלְכֵי? אֲמַר לְהוּ, דְּאָמַר רַב יְהוּדָה אָמַר רַב: מִנַּיִן שֶׁכּוֹפְלִין ״שָׁלוֹם״ לְמֶלֶךְ? שֶׁנֶּאֱמַר: ״וְרוּחַ לָבְשָׁה אֶת עֲמָשַׂי רֹאשׁ הַשָּׁלִישִׁים וְגוֹ׳״.

**William Davidson Edition - English:**
Rav Huna and Rav Ḥisda **said to him** further: **And from where do you** know **that we must double the greeting** of *shalom* extended **to kings? He said to them: As Rav Yehuda says** that **Rav says: From where** is it derived **that one must double the greeting** of *shalom* extended **to a king? As it is stated: “And the spirit clothed Amasai, who was chief of the captains,** and he said: We are yours, David, and on your side, you son of Yishai; peace, peace be to you” (I Chronicles 12:19), indicating that a king is greeted with a doubled *shalom*.


###### Gittin 62a:16
[Gittin 62a:16](https://torahapp.org/share/book/Gittin/r/62a:16)

אָמְרִי לֵיהּ: לִיטְעוֹם מָר מִידֵּי. אֲמַר לְהוּ: הָכִי אָמַר רַב יְהוּדָה אָמַר רַב: אָסוּר לוֹ לְאָדָם שֶׁיִּטְעוֹם כְּלוּם עַד שֶׁיִּתֵּן מַאֲכָל לִבְהֶמְתּוֹ, שֶׁנֶּאֱמַר: ״וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ״, וַהֲדַר: ״וְאָכַלְתָּ וְשָׂבָעְתָּ״.

**William Davidson Edition - English:**
Rav Huna and Rav Ḥisda **said to** Geneiva: **Does the Master wish to taste something?** Geneiva **said to them: So says Rav Yehuda** that **Rav says: It is prohibited for a person to taste anything until he gives food to his animal, as it is stated** in the verse: **“And I will give grass in the field for your animals”** (Deuteronomy 11:15), **and** only **afterward** is it written in that verse: **“And you shall eat and be satisfied.”** I have yet to feed my animal, so I may not eat.


###### Gittin 62a:17
[Gittin 62a:17](https://torahapp.org/share/book/Gittin/r/62a:17)

**הֲדַרַן עֲלָךְ הַנִּיזָּקִין**