## Makkot Daf 20b

###### Makkot 20b:1
[Makkot 20b:1](https://torahapp.org/share/book/Makkot/r/20b:1)

אֶלָּא בַּחֲדָא הַתְרָאָה, מִי מִחַיַּיב? וְהָתְנַן: נָזִיר שֶׁהָיָה שׁוֹתֶה יַיִן כׇּל הַיּוֹם – אֵינוֹ חַיָּיב אֶלָּא אַחַת. אָמְרוּ לוֹ: ״אַל תִּשְׁתֶּה״, ״אַל תִּשְׁתֶּה״, וְהוּא שׁוֹתֶה – חַיָּיב עַל כׇּל אַחַת וְאַחַת! לָא צְרִיכָא, דְּסָךְ חֲמֵשׁ אֶצְבְּעוֹתָיו נָשָׁא וְאוֹתְבִינְהוּ בְּבַת אַחַת, דְּהָוְיָא לֵיהּ, הַתְרָאָה לְכׇל חֲדָא וַחֲדָא.

**William Davidson Edition - English:**
**Rather,** say that he created five bald spots **with one forewarning; is one liable** in that case? **But didn’t we learn** in a mishna (21a): **A nazirite who was drinking wine all day is liable** to receive **only one** set of lashes; if onlookers **said to him: Do not drink, do not drink,** forewarning him several times, **and he drinks** after each forewarning, he is **liable** to receive lashes **for each and every** drink. The Gemara answers: **No,** this *halakha* **is necessary only** with regard to one **who,** after one forewarning, **smeared his five fingers** in a **depilatory** agent **[*nasha*] and** then **placed** his fingers **simultaneously** on his hair, thereby creating five bald spots, **as** in that case, **it is** tantamount to **a forewarning for each and every** bald spot that he created. The novel element is that each bald spot is an independent transgression.


###### Makkot 20b:2
[Makkot 20b:2](https://torahapp.org/share/book/Makkot/r/20b:2)

וְכַמָּה שִׁיעוּר קׇרְחָה? רַב הוּנָא אוֹמֵר: כְּדֵי שֶׁיֵּרָאֶה מֵרֹאשׁוֹ. רַבִּי יוֹחָנָן אוֹמֵר מִשּׁוּם רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: כִּגְרִיס. כְּתַנָּאֵי: כַּמָּה שִׁיעוּר קׇרְחָה – כִּגְרִיס, אֲחֵרִים אוֹמְרִים: כְּדֵי שֶׁיֵּרָאֶה מֵרֹאשׁוֹ.

**William Davidson Edition - English:**
§ The Gemara asks: **And how much is the measure of a bald spot** for which one is liable? **Rav Huna says:** It must be of **sufficient** size so **that** bald skin **will be visible on his head. Rabbi Yoḥanan says in the name of Rabbi Elazar, son of Rabbi Shimon:** It is the size of **a Cilician bean [*kigeris*].** The Gemara comments: This amoraic dispute is **parallel to** a dispute between ***tanna’im*: And how much is the measure of a bald spot?** It is the size of **a Cilician bean. *Aḥerim* say:** It must be of **sufficient** size so **that** bald skin **will be visible on his head.**


###### Makkot 20b:3
[Makkot 20b:3](https://torahapp.org/share/book/Makkot/r/20b:3)

אָמַר רַב יְהוּדָה בַּר חֲבִיבָא: פְּלִיגִי בַּהּ תְּלָתָא תַּנָּאֵי, חַד אוֹמֵר: כִּגְרִיס, וְחַד אוֹמֵר: כְּדֵי שֶׁיֵּרָאֶה מֵרֹאשׁוֹ, וְחַד אוֹמֵר: כִּשְׁתֵּי שְׂעָרוֹת. וְאִיכָּא דְּמַפֵּיק שְׁתֵּי שְׂעָרוֹת וּמְעַיֵּיל בְּכַעֲדָשָׁה. וְסִימָנָךְ: בַּהֶרֶת – כִּגְרִיס, וּמִחְיָה – בְּכַעֲדָשָׁה.

**William Davidson Edition - English:**
**Rav Yehuda bar Ḥaviva said** that there are **three *tanna’im*** who **disagree concerning** this matter. **One says:** A spot the size of **a Cilician bean; and one says:** A spot of **sufficient** size so **that** bald skin **will be visible on his head; and one says:** A spot that is the measure **of two hairs. And there is one who removed** the opinion that it is the measure of **two hairs, and inserted** an opinion that it is the size **of a lentil. And your mnemonic** to remember the different opinions is from a mishna with regard to the *halakhot* of leprosy (*Nega’im* 6:5): The measure of impurity for **a snow-white leprous mark [*baheret*]** is **a Cilician bean, and** the measure of impurity for the **raw** flesh that grows within the *baheret* is **a lentil.**


###### Makkot 20b:4
[Makkot 20b:4](https://torahapp.org/share/book/Makkot/r/20b:4)

תָּנָא: הַנּוֹטֵל מְלֹא פִּי הַזּוּג בַּשַּׁבָּת – חַיָּיב. וְכַמָּה מְלֹא פִּי הַזּוּג? אָמַר רַב יְהוּדָה: שְׁתַּיִם. וְהָתַנְיָא: לַקׇּרְחָה שְׁתַּיִם! אֵימָא: וְכֵן לַקׇּרְחָה שְׁתַּיִם.

**William Davidson Edition - English:**
In a related *halakha*, the Sages **taught: One who removes a scissorsful [*melo pi hazug*]** of hair from his head **on Shabbat is liable. And how much is a scissorsful? Rav Yehuda says: Two** hairs. The Gemara asks: **But isn’t it taught** in a *baraita*: **For a bald spot** the measure is **two** hairs, from which it may be inferred that the measure with regard to labor on Shabbat is different than for a bald spot. The Gemara answers: Emend the *baraita* and **say: And likewise with regard to a bald spot** the measure is **two** hairs, indicating that the measure for Shabbat and the measure for a bald spot are the same.


###### Makkot 20b:5
[Makkot 20b:5](https://torahapp.org/share/book/Makkot/r/20b:5)

תַּנְיָא נָמֵי הָכִי: הַנּוֹטֵל מְלֹא פִּי הַזּוּג בַּשַּׁבָּת חַיָּיב, וְכַמָּה מְלֹא פִּי הַזּוּג – שְׁתַּיִם. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אַחַת. וּמוֹדִים חֲכָמִים לְרַבִּי אֱלִיעֶזֶר בִּמְלַקֵּט לְבָנוֹת מִתּוֹךְ שְׁחוֹרוֹת, אֲפִילּוּ אַחַת – שֶׁהוּא חַיָּיב. וְדָבָר זֶה אֲפִילּוּ בְּחוֹל אָסוּר, מִשּׁוּם שֶׁנֶּאֱמַר: ״לֹא יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה״.

**William Davidson Edition - English:**
**That is also taught** in a *baraita*: **One who removes a scissorsful** of hair **on Shabbat is liable. And how much is a scissorsful?** It is **two** hairs. **Rabbi Eliezer says: One** hair. **And the Rabbis concede to Rabbi Eliezer in** the case of **one who removes white** hairs **from black** ones, **even** if he removes **one** hair, **that he is liable.** Since his intent was to remove that particular hair, its removal constitutes a complete action. The Gemara adds: **And** for a man, **that matter is prohibited even during the week, due to** the fact **that it is stated: “Neither shall a man don a woman’s garment”** (Deuteronomy 22:5). Removal of white hairs for the purposes of beautification is characteristic of women, and it is prohibited for a man to perform those actions.


###### Makkot 20b:6
[Makkot 20b:6](https://torahapp.org/share/book/Makkot/r/20b:6)

וְהַמַּקִּיף פְּאַת רֹאשׁוֹ וְכוּ׳. תָּנוּ רַבָּנַן: ״פְּאַת רֹאשׁוֹ״ – סוֹף רֹאשׁוֹ, וְאֵיזֶהוּ סוֹף רֹאשׁוֹ – זֶה הַמַּשְׁוֶה צְדָעָיו לַאֲחוֹרֵי אׇזְנוֹ וּלְפַדַּחְתּוֹ.

**William Davidson Edition - English:**
§ The mishna teaches: **And one who rounds the edge of his head** is flogged. **The Sages taught: The edge of his head** is **the extremity of his head. And what is the extremity of his head? This is** a reference to **one who levels** the hairline of **his temples to** the hairline **behind his ear and to** the hairline of **his forehead.** There is no hair behind the ears or on the forehead. One who removes the hair from the temples so that they are like those areas violates the prohibition against rounding the edges of his head.


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

תָּנֵי תַּנָּא קַמֵּיהּ דְּרַב חִסְדָּא: אֶחָד הַמַּקִּיף וְאֶחָד הַנִּיקָּף – לוֹקֶה. אָמַר לֵיהּ: מַאן דְּאָכֵיל תַּמְרֵי בְּאַרְבֵּילָא לָקֵי? דְּאָמַר לָךְ: מַנִּי – רַבִּי יְהוּדָה הִיא, דְּאָמַר: לָאו שֶׁאֵין בּוֹ מַעֲשֶׂה לוֹקִין עָלָיו.

**William Davidson Edition - English:**
**The *tanna* taught** a *baraita* **before Rav Ḥisda: Both one who rounds** the edges of his head **and one** for **whom** the edges of his head **are rounded** are **flogged.** Rav Ḥisda **said to him: Is one who eats dates** that are **in a sieve [*arbeila*] flogged?** By analogy, if a person rounded the edges of another’s head, why should the person whose head was rounded receive lashes? He performed no action. Rav Ḥisda proceeded to explain to the *tanna*: In response to one **who says to you: Who is** the *tanna* of the *baraita*? Say that **it is Rabbi Yehuda, who says:** In the case of **a prohibition that does not involve an action, one is flogged for its** violation.


###### Makkot 20b:8
[Makkot 20b:8](https://torahapp.org/share/book/Makkot/r/20b:8)

רָבָא אוֹמֵר: בְּמַקִּיף לְעַצְמוֹ, וְדִבְרֵי הַכֹּל. רַב אָשֵׁי אוֹמֵר: בִּמְסַיֵּיעַ. וְדִבְרֵי הַכֹּל.

**William Davidson Edition - English:**
**Rava says:** This *baraita* can be explained as referring **to one who rounds** the edges of his head **for himself,** and he is liable both for rounding the edges of his head and for having the edges of his head rounded; **and everyone agrees** that he is flogged because he performed an action. **Rav Ashi says:** This *baraita* can be explained as referring to a case **where** the one for whom the edges of his head are being rounded **assists** the person rounding his head, by repositioning his head to facilitate that rounding, **and everyone agrees** that he is flogged.


###### Makkot 20b:9
[Makkot 20b:9](https://torahapp.org/share/book/Makkot/r/20b:9)

וְהַמַּשְׁחִית פְּאַת זְקָנוֹ. תָּנוּ רַבָּנַן: פְּאַת זְקָנוֹ – סוֹף זְקָנוֹ, וְאֵיזֶהוּ סוֹף זְקָנוֹ – שִׁבּוֹלֶת זְקָנוֹ.

**William Davidson Edition - English:**
§ The mishna teaches: **And one who mars the edge of his beard** is flogged. **The Sages taught: The edge of his beard** is **the extremity of his beard. And what is the extremity of his beard?** It is **the stalk of his beard,** i.e., the five edges of the beard enumerated in the mishna where hair collects in one spot, like grain on stalks.


###### Makkot 20b:10
[Makkot 20b:10](https://torahapp.org/share/book/Makkot/r/20b:10)

וְהַמְשָׂרֵט שְׂרִיטָה אַחַת וְכוּ׳. תָּנוּ רַבָּנַן: ״וְשֶׂרֶט״ – יָכוֹל אֲפִילּוּ שָׂרַט עַל בֵּיתוֹ שֶׁנָּפַל וְעַל סְפִינָתוֹ שֶׁטָּבְעָה בַּיָּם? תַּלְמוּד לוֹמַר: ״לְנֶפֶשׁ״ – אֵינוֹ חַיָּיב אֶלָּא עַל הַמֵּת בִּלְבַד. וּמִנַּיִן לַמְשָׂרֵט חָמֵשׁ שְׂרִיטוֹת עַל מֵת אֶחָד שֶׁהוּא חַיָּיב עַל כׇּל אַחַת וְאַחַת? תַּלְמוּד לוֹמַר: ״וְשֶׂרֶט״ – לְחַיֵּיב עַל כׇּל שְׂרִיטָה וּשְׂרִיטָה.

**William Davidson Edition - English:**
§ The mishna teaches: **And one who cuts one incision** in a display of mourning **over the dead** is flogged. **The Sages taught** a halakhic midrash on the verse: “And an incision for the soul you shall not place in your flesh” (Leviticus 19:28). Had the verse stated only: **“And an incision,”** one **might** have thought that this prohibition applies to any incision cut in sorrow, **even** if he **cut** an incision in sorrow **over his house that collapsed, or over his ship that sunk at sea.** Therefore, **the verse states: “For the soul,”** from which it is derived that **he is liable** for an incision in mourning **only for the dead alone. And from where** is it derived **that one who cuts five incisions** in mourning **over one dead** person **is liable for each and every** incision? **The verse states: “And an incision” to render** him **liable for each and every incision.**


###### Makkot 20b:11
[Makkot 20b:11](https://torahapp.org/share/book/Makkot/r/20b:11)

רַבִּי יוֹסֵי אוֹמֵר: מִנַּיִן לַמְשָׂרֵט שְׂרִיטָה אַחַת עַל חֲמִשָּׁה מֵתִים, שֶׁהוּא חַיָּיב עַל כׇּל אַחַת וְאַחַת? תַּלְמוּד לוֹמַר ״לְנֶפֶשׁ״ – לְחַיֵּיב עַל כׇּל נֶפֶשׁ וָנֶפֶשׁ.

**William Davidson Edition - English:**
**Rabbi Yosei says: From where** is it derived **concerning one who cuts one incision** in mourning **over five dead** people, **that he is liable for each and every** person for whom he cut that incision? **The verse states: “For the soul,” to render** him **liable for each and every dead** person.


###### Makkot 20b:12
[Makkot 20b:12](https://torahapp.org/share/book/Makkot/r/20b:12)

וְהָא אַפֵּיקְתֵּיהּ לְבֵיתוֹ שֶׁנָּפַל וְלִסְפִינָתוֹ שֶׁטָּבְעָה בַּיָּם!

**William Davidson Edition - English:**
The Gemara asks: **But didn’t you** already **derive** from the term “for the soul” an exemption for one who cut an incision in sorrow **over his house that collapsed, or over his ship that sunk at sea?**