## Gittin Daf 7a

###### Gittin 7a:1
[Gittin 7a:1](https://torahapp.org/share/book/Gittin/r/7a:1)

לְמֵימְרִינְהוּ בְּנִיחוּתָא, כִּי הֵיכִי דְּלִיקַבְּלוּ מִינֵּיהּ. אָמַר רַב אָשֵׁי: אֲנָא לָא שְׁמִיעָא לִי הָא דְּרַבָּה בַּר בַּר חָנָה, וְקִיַּימְתִּיהָ מִסְּבָרָא.

**William Davidson Edition - English:**
**say them with calmness so that they will accept** instruction **from him. Rav Ashi said: I did not hear this** statement **of Rabba bar bar Ḥana, and** yet **I fulfilled it through** my own **reasoning.**


###### Gittin 7a:2
[Gittin 7a:2](https://torahapp.org/share/book/Gittin/r/7a:2)

אָמַר רַבִּי אֲבָהוּ: לְעוֹלָם אַל יָטִיל אָדָם אֵימָה יְתֵירָה בְּתוֹךְ בֵּיתוֹ, שֶׁהֲרֵי אָדָם גָּדוֹל הֵטִיל אֵימָה יְתֵירָה בְּתוֹךְ בֵּיתוֹ וְהֶאֱכִילוּהוּ דָּבָר גָּדוֹל.

**William Davidson Edition - English:**
**Rabbi Abbahu says: A person should never impose excessive fear upon** the members of **his household, as a great man imposed excessive fear upon his household and they fed him something** that carried **a great** prohibition.


###### Gittin 7a:3
[Gittin 7a:3](https://torahapp.org/share/book/Gittin/r/7a:3)

וּמַנּוּ? רַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל. הֶאֱכִילוּהוּ סָלְקָא דַּעְתָּךְ?! הַשְׁתָּא בְּהֶמְתָּן שֶׁל צַדִּיקִים אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיא תַּקָּלָה עַל יָדָם, צַדִּיקִים עַצְמָן לֹא כׇּל שֶׁכֵּן?

**William Davidson Edition - English:**
The Gemara asks: **And who was** this individual? The Gemara answers: **Rabbi Ḥanina ben Gamliel.** The Gemara asks: **Would it enter your mind** to say that **they** actually **fed him** forbidden food? **Now** consider that **the Holy One, Blessed be He, does not cause an error** to be performed **through the animals of the righteous.** With regard to **the righteous themselves** is it **not all the more so?** How can you say that Rabbi Ḥanina ben Gamliel ate forbidden food?


###### Gittin 7a:4
[Gittin 7a:4](https://torahapp.org/share/book/Gittin/r/7a:4)

אֶלָּא בִּקְּשׁוּ לְהַאֲכִילוֹ דָּבָר גָּדוֹל. וּמַאי נִיהוּ? אֵבֶר מִן הַחַי.

**William Davidson Edition - English:**
**Rather,** it means that **they sought to feed him something** that carried **a great** prohibition. **And what was this? A limb from a living** animal. One day the animal they brought him was missing a limb, and as the members of his household were very fearful they severed a limb from a living animal to make his meal appear whole, and he almost ate it.


###### Gittin 7a:5
[Gittin 7a:5](https://torahapp.org/share/book/Gittin/r/7a:5)

שְׁלַח לֵיהּ מָר עוּקְבָא לְרַבִּי אֶלְעָזָר: בְּנֵי אָדָם הָעוֹמְדִים עָלַי, וּבְיָדִי לְמׇסְרָם לַמַּלְכוּת, מַהוּ?

**William Davidson Edition - English:**
§ After mentioning letters sent from Eretz Yisrael to Babylonia and the issue of scoring parchment, the Gemara relates: **Mar Ukva,** the Exilarch in Babylonia, **sent** a letter **to Rabbi Elazar,** who was in Eretz Yisrael, in which the following was written: With regard to **people who stand over** and torment **me, and I have the power to deliver them into** the hands of **the government, what is** the *halakha*? May I hand them over to the authorities or not?


###### Gittin 7a:6
[Gittin 7a:6](https://torahapp.org/share/book/Gittin/r/7a:6)

שִׂרְטֵט וּכְתַב לֵיהּ: ״אָמַרְתִּי אֶשְׁמְרָה דְרָכַי מֵחֲטוֹא בִלְשׁוֹנִי אֶשְׁמְרָה לְפִי מַחְסוֹם בְּעוֹד רָשָׁע לְנֶגְדִּי״ – אַף עַל פִּי שֶׁרָשָׁע לְנֶגְדִּי, אֶשְׁמְרָה לְפִי מַחְסוֹם.

**William Davidson Edition - English:**
Rabbi Elazar **scored** parchment **and wrote to him** the following verse: **“I said: I will take heed to my ways, that I do not sin with my tongue; I will keep a curb upon my mouth, while the wicked is before me”** (Psalms 39:2). Rabbi Elazar quoted this verse to allude to the following response: **Even though “the wicked is before me,” “I will keep a curb upon my mouth.”**


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

שְׁלַח לֵיהּ: קָא מְצַעֲרִי לִי טוּבָא, וְלָא מָצֵינָא דְּאֵיקוּם בְּהוּ. שְׁלַח לֵיהּ: ״דּוֹם לַה׳ וְהִתְחוֹלֵל לוֹ״ – דּוֹם לַה׳, וְהוּא יַפִּילֵם לְךָ חֲלָלִים חֲלָלִים; הַשְׁכֵּם וְהַעֲרֵב עֲלֵיהֶן לְבֵית הַמִּדְרָשׁ, וְהֵן כָּלִין מֵאֵילֵיהֶן. הַדָּבָר יָצָא מִפִּי רַבִּי אֶלְעָזָר, וּנְתָנוּהוּ לִגְנִיבָא בְּקוֹלָר.

**William Davidson Edition - English:**
Mar Ukva **sent** word to **him** again: **They are tormenting me a great deal and I cannot stand them.** Rabbi Elazar **sent to him** in response: **“Resign yourself to the Lord, and wait patiently [*hitḥolel*] for Him;** do not fret yourself because of he who prospers in his way, because of the man who brings wicked devices to pass” (Psalms 37:7). This verse indicates: **“Resign yourself to the Lord,”** i.e., do not do anything, **and He will strike them down as many corpses [*ḥalalim*]. Rise before and stay later than them** in your visits **to the study hall, and they will disappear on their own.** The Gemara relates: **The matter emerged from the mouth of Rabbi Elazar, and Geneiva,** Mar Ukva’s tormentor, **was placed in a neck iron [*kolar*],** as one sentenced by the government.


###### Gittin 7a:8
[Gittin 7a:8](https://torahapp.org/share/book/Gittin/r/7a:8)

שְׁלַחוּ לֵיהּ לְמָר עוּקְבָא: זִמְרָא מְנָא לַן דַּאֲסִיר? שִׂרְטֵט וּכְתַב לְהוּ: ״אַל תִּשְׂמַח יִשְׂרָאֵל אֶל גִּיל בְּעַמִּים״.

**William Davidson Edition - English:**
The Gemara further relates: **They sent** the following question **to Mar Ukva: From where do we** derive that **song is forbidden** in the present, following the destruction of the Temple? **He scored** parchment **and wrote to them: “Rejoice not, O Israel, to exultation, like the peoples”** (Hosea 9:1).


###### Gittin 7a:9
[Gittin 7a:9](https://torahapp.org/share/book/Gittin/r/7a:9)

וְלִישְׁלַח לְהוּ מֵהָכָא: ״בַּשִּׁיר לֹא יִשְׁתּוּ יָיִן יֵמַר שֵׁכָר לְשׁוֹתָיו״! אִי מֵהָהוּא, הֲוָה אָמֵינָא הָנֵי מִילֵּי זִמְרָא דְמָנָא, אֲבָל דְּפוּמָּא שְׁרֵי, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara asks: **And let him send them** a response **from here: “They do not drink wine with a song; strong drink is bitter to them who drink it”** (Isaiah 24:9), indicating that song is no longer allowed. The Gemara answers: **If** he had answered **by** citing **that** verse, **I would say** that **this matter** applies only to **instrumental music,** in accordance with the previous verse: “The mirth of tabrets ceases, the noise of them who rejoice ends, the joy of the harp ceases” (Isaiah 24:8); **however, vocal** song is **permitted.** Therefore, Mar Ukva **teaches us** that all types of song are forbidden.


###### Gittin 7a:10
[Gittin 7a:10](https://torahapp.org/share/book/Gittin/r/7a:10)

אֲמַר לֵיהּ רַב הוּנָא בַּר נָתָן לְרַב אָשֵׁי: מַאי דִּכְתִיב ״קִינָה וְדִימוֹנָה וְעַדְעָדָה״? אֲמַר לֵיהּ: מָתְוָותָא דְּאֶרֶץ יִשְׂרָאֵל קָחָשֵׁיב.

**William Davidson Edition - English:**
In connection to the incident in which Mar Ukva was instructed not to take revenge against his tormentors, the Gemara relates similar discussions. **Rav Huna bar Natan said to Rav Ashi: What** is the meaning of that **which is written: “Kina, and Dimonah, and Adadah”** (Joshua 15:22)? **He said to him:** The verse **is listing the cities of Eretz Yisrael.**


###### Gittin 7a:11
[Gittin 7a:11](https://torahapp.org/share/book/Gittin/r/7a:11)

אֲמַר לֵיהּ: אַטּוּ אֲנָא לָא יָדַעְנָא דְּמָתְוָותָא דְּאֶרֶץ יִשְׂרָאֵל קָא חָשֵׁיב?! אֶלָּא רַב גְּבִיהָא מֵאָרַגִּיזָא אָמַר בָּהּ טַעְמָא: כֹּל שֶׁיֵּשׁ לוֹ קִנְאָה עַל חֲבֵירוֹ וְדוֹמֵם, שׁוֹכֵן עֲדֵי עַד עוֹשֶׂה לוֹ דִּין.

**William Davidson Edition - English:**
Rav Huna **said to him: Is that to say** that you think **I don’t know that** the verse **is listing the cities of Eretz Yisrael?** This is certainly the straightforward meaning of the verse. **Rather, Rav Geviha from Argiza said an explanation of** this verse, suggesting that it is an allusion to the following idea: **Anyone who harbors jealousy [*kina*] toward another, and** yet remains **silent [*domem*], He who dwells for all eternity [*adei ad*] performs judgment on his behalf.**


###### Gittin 7a:12
[Gittin 7a:12](https://torahapp.org/share/book/Gittin/r/7a:12)

אֲמַר לֵיהּ: אֶלָּא מֵעַתָּה, ״צִקְלָג וּמַדְמֵנָה וְסַנְסַנָּהּ״ הָכִי נָמֵי?! אֲמַר לֵיהּ: אִי הֲוָה רַב גְּבִיהָא מִבֵּי אָרַגִּיזָא הָכָא, הֲוָה אָמַר בָּהּ טַעְמָא. רַב אַחָא מִבֵּי חוֹזָאָה אָמַר בַּהּ הָכִי: כָּל מִי שֶׁיֵּשׁ לוֹ צַעֲקַת לְגִימָא עַל חֲבֵירוֹ, וְדוֹמֵם, שׁוֹכֵן בַּסְּנֶה עוֹשֶׂה לוֹ דִּין.

**William Davidson Edition - English:**
Rav Ashi **said to him: If that is so,** you should **also** expound the verse: **“Ziklag, and Madmannah, and Sansannah”** (Joshua 15:31), in a similar manner. Rav Huna **said to him: If Rav Geviha from Bei Argiza was here, he would say an explanation for it.** The Gemara relates: **Rav Aḥa from Bei Ḥoza’a said this about that** verse: **Anyone who has a complaint against another over a sip [*tza’akat legima*],** i.e., he has a claim that someone did not give him food, **and** remains **silent [*domem*], the One who dwells in the** burning **bush [*seneh*] performs judgment on his behalf.**


###### Gittin 7a:13
[Gittin 7a:13](https://torahapp.org/share/book/Gittin/r/7a:13)

אֲמַר לֵיהּ רֵישׁ גָּלוּתָא לְרַב הוּנָא: כְּלִילָא מְנָא לַן דְּאָסוּר? אֲמַר לֵיהּ: מִדְּרַבָּנַן, דִּתְנַן: בַּפּוּלְמוּס שֶׁל אַסְפַּסְיָינוּס גָּזְרוּ עַל עַטְרוֹת חֲתָנִים וְעַל הָאִירוּס.

**William Davidson Edition - English:**
**The Exilarch said to Rav Huna: From where do we** derive that it is **prohibited** to place **a garland** on a groom’s head? Rav Huna **said to him:** It is prohibited **by rabbinic law, as we learned** in a mishna (*Sota* 49a): **In the war [*pulmus*] of Vespasian they decreed upon the garlands of bridegrooms,** meaning that bridegrooms may no longer wear garlands, **and** they decreed **upon the drum [*irus*],** meaning they also banned the playing of drums.


###### Gittin 7a:14
[Gittin 7a:14](https://torahapp.org/share/book/Gittin/r/7a:14)

אַדְּהָכִי קָם רַב הוּנָא לְאִפְּנוֹיֵי, אֲמַר לֵיהּ רַב חִסְדָּא, קְרָא כְּתִיב: ״כֹּה אָמַר ה׳ אֱלֹהִים הָסִר הַמִּצְנֶפֶת וְהָרִם הָעֲטָרָה זֹאת לֹא זֹאת הַשָּׁפָלָה הַגְבֵּהַּ וְהַגָּבוֹהַּ הַשְׁפִּיל״ –

**William Davidson Edition - English:**
**In the meantime Rav Huna stood to relieve himself,** and after he left, **Rav Ḥisda,** who had not spoken up to that point out of reverence for his teacher, Rav Huna, **said to** the Exilarch: **A verse is written** with regard to this matter: **“Thus says the Lord God: The mitre shall be removed, and the garland taken off; this shall no more be the same; that which is low shall be exalted, and that which is high abased”** (Ezekiel 21:31).


###### Gittin 7a:15
[Gittin 7a:15](https://torahapp.org/share/book/Gittin/r/7a:15)

וְכִי מָה עִנְיַן מִצְנֶפֶת אֵצֶל עֲטָרָה? אֶלָּא לוֹמַר לָךְ: בִּזְמַן שֶׁמִּצְנֶפֶת בְּרֹאשׁ כֹּהֵן גָּדוֹל – עֲטָרָה בְּרֹאשׁ כׇּל אָדָם, נִסְתַּלְּקָה מִצְנֶפֶת מֵרֹאשׁ כֹּהֵן גָּדוֹל – נִסְתַּלְּקָה עֲטָרָה מֵרֹאשׁ כׇּל אָדָם.

**William Davidson Edition - English:**
**But in what way is a mitre connected to a garland?** These two are not placed on the head of the same type of person. **Rather,** this verse serves **to say to you: When the mitre is** found **on the head of the High Priest,** i.e., when the Temple is standing, then **a garland** may be found **on the head of every man** at his wedding. However, once **the mitre is removed from the head of the High Priest, the garland is removed from the head of every man.**


###### Gittin 7a:16
[Gittin 7a:16](https://torahapp.org/share/book/Gittin/r/7a:16)

אַדְּהָכִי אֲתָא רַב הוּנָא, אַשְׁכְּחִינְהוּ דַּהֲוֵי יָתְבִי, אֲמַר לֵיהּ: הָאֱלֹהִים! מִדְּרַבָּנַן, אֶלָּא חִסְדָּא שְׁמָךְ וְחִסְדָּאִין מִילָּךְ.

**William Davidson Edition - English:**
**In the meantime, Rav Huna came** back and **he found them sitting** and discussing this matter. **He said to** Rav Ḥisda in the form of an oath: **By God!** This prohibition applies **by rabbinic law. However, your name is Ḥisda and your words find favor [*ḥisda’in*],** as you have discovered a fine source for this *halakha*.


###### Gittin 7a:17
[Gittin 7a:17](https://torahapp.org/share/book/Gittin/r/7a:17)

רָבִינָא אַשְׁכְּחֵיהּ לְמָר בַּר רַב אָשֵׁי דַּהֲוָה גָּדֵיל כְּלִילָא לִבְרַתֵּיהּ, אֲמַר לֵיהּ: לָא סָבַר לַהּ מָר: ״הָסִר הַמִּצְנֶפֶת וְהָרִם הָעֲטָרָה״?! אֲמַר לֵיהּ: דּוּמְיָא דְּכֹהֵן גָּדוֹל – בְּגַבְרֵי, אֲבָל בִּנְשֵׁי – לָא.

**William Davidson Edition - English:**
The Gemara relates: **Ravina found Mar bar Rav Ashi braiding a garland for his daughter** upon her marriage. **He said to him: Doesn’t the Master hold** in accordance with the aforementioned *halakha* derived from the verse: **“The mitre shall be removed and the garland taken off”? He said to him:** This prohibition was stated in reference to one who is **similar to a High Priest,** and is only applicable **with regard to men. However, with regard to women,** the Sages did **not** issue this decree.


###### Gittin 7a:18
[Gittin 7a:18](https://torahapp.org/share/book/Gittin/r/7a:18)

מַאי ״זֹאת לֹא זֹאת״? דָּרֵשׁ רַבִּי עַוִּירָא, זִימְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּרַב אַמֵּי, וְזִימְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּרַב אַסִּי: בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: ״הָסִר הַמִּצְנֶפֶת וְהָרִם הָעֲטָרָה״, אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, זֹאת לָהֶן לְיִשְׂרָאֵל, שֶׁהִקְדִּימוּ לְפָנֶיךָ בְּסִינַי ״נַעֲשֶׂה״ לְ״נִשְׁמָע״?!

**William Davidson Edition - English:**
With regard to the above verse, the Gemara asks: **What** is the meaning of the expression: **“This shall no more be the same”? Rabbi Avira interpreted** this verse **homiletically. Sometimes he would say it in the name of Rav Ami, and sometimes he would say it in the name of Rav Asi: When the Holy One, Blessed be He, said to the Jewish people** at the time of the destruction of the Temple: **“Remove the mitre and take off the garland,” the ministering angels said before the Holy One, Blessed be He: Master of the Universe,** is **this** the appropriate treatment **for the Jewish people, who,** at the giving of the Torah **at Sinai, preceded** the statement of: **“We will do” to** the statement: **“We will hear”** (Exodus 24:7)?


###### Gittin 7a:19
[Gittin 7a:19](https://torahapp.org/share/book/Gittin/r/7a:19)

אָמַר לָהֶן: לֹא זֹאת לָהֶן לְיִשְׂרָאֵל, שֶׁהִשְׁפִּילוּ אֶת הַגָּבוֹהַּ וְהִגְבִּיהוּ אֶת הַשָּׁפֵל, וְהֶעֱמִידוּ צֶלֶם בַּהֵיכָל?!

**William Davidson Edition - English:**
God **said to them:** Is **this not** appropriate **for the Jewish people, who lowered the exalted and who exalted the lowly,** i.e., they did not serve God, **and** instead worshiped idols when **they established an idol in the Sanctuary?** This response is alluded to in the verse: “This shall no more be the same.”


###### Gittin 7a:20
[Gittin 7a:20](https://torahapp.org/share/book/Gittin/r/7a:20)

דָּרֵשׁ רַב עַוִּירָא, זִימְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּרַב אַמֵּי, וְזִימְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּרַב אַסִּי – מַאי דִּכְתִיב: ״כֹּה אָמַר ה׳ אִם שְׁלֵמִים וְכֵן רַבִּים וְכֵן נָגוֹזּוּ וְעָבָר וְגוֹ׳״? אִם רוֹאֶה אָדָם שֶׁמְּזוֹנוֹתָיו מְצוּמְצָמִין – יַעֲשֶׂה מֵהֶן צְדָקָה. וְכׇל שֶׁכֵּן כְּשֶׁהֵן מְרוּבִּין.

**William Davidson Edition - English:**
The Gemara cites another statement by the same Sages. **Rav Avira interpreted** a verse **homiletically. Sometimes he would say it in the name of Rav Ami, and sometimes he would say it in the name of Rav Asi: What** is the meaning of that **which is written: “Thus says the Lord: Though they be in full strength [*shelemim*], and likewise many, even so shall they be cut down, and he shall pass away;** and though I have afflicted you, I will afflict you no more” (Nahum 1:12). This means: **If a person sees that his sustenance is limited he should use it for charity, and all the more so when it is plentiful.** In other words, if his livelihood has finished [*nishlam*] he should perform charity, and he should certainly act in this manner if his means are plentiful.


###### Gittin 7a:21
[Gittin 7a:21](https://torahapp.org/share/book/Gittin/r/7a:21)

מַאי ״וְכֵן נָגוֹזּוּ וְעָבַר״? תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: כָּל הַגּוֹזֵז מִנְּכָסָיו וְעוֹשֶׂה מֵהֶן צְדָקָה – נִיצָּל מִדִּינָהּ שֶׁל גֵּיהִנָּם. מָשָׁל לִשְׁתֵּי רְחֵילוֹת שֶׁהָיוּ עוֹבְרוֹת בְּמַיִם, אַחַת גְּזוּזָה וְאַחַת אֵינָהּ גְּזוּזָה; גְּזוּזָה עָבְרָה, וְשֶׁאֵינָהּ גְּזוּזָה לֹא עָבְרָה.

**William Davidson Edition - English:**
The Gemara asks: **What** is the meaning of the phrase: **“Even so shall they be cut down [*nagozzu*], and he shall pass away”?** A Sage from **the school of Rabbi Yishmael taught: Anyone who shears off [*gozez*]** some **of his property and performs charity with it will be saved from the judgment of Gehenna.** The Gemara offers **a parable** that compares this case **to two sheep that were passing through the water. One** of them was **shorn and** the other **one** was **unshorn.** The **shorn** sheep **crossed** to the other side, **but the unshorn** sheep **did not cross,** as its wool absorbed the water and it drowned. Similarly, one who shears off his property and gives it as charity will not descend to Gehenna.