## Shabbat Daf 63a

###### Shabbat 63a:1
[Shabbat 63a:1](https://torahapp.org/share/book/Shabbat/r/63a:1)

בְּיַיִן חַרְדָּלִי? בְּמֵסַב רָחָב, אוֹ בְּמֵסַב קָצָר? בְּחָבֵר טוֹב, אוֹ בְּחָבֵר רָע? אָמַר רַב חִסְדָּא: וְכוּלָּן לִזְנוּת.

**William Davidson Edition - English:**
**on black wine?** Sitting **on a wide divan or on a narrow divan? With a good friend or a bad friend? And Rav Ḥisda said: And all these** allude **to promiscuity.** These are all euphemisms for different types of women. Well-kneaded bread refers to a woman who is not a virgin; white wine refers to a fair-complexioned woman; a wide divan refers to a fat woman; a good friend refers to a good-looking woman.


###### Shabbat 63a:2
[Shabbat 63a:2](https://torahapp.org/share/book/Shabbat/r/63a:2)

אָמַר רַחֲבָה אָמַר רַבִּי יְהוּדָה: עֲצֵי יְרוּשָׁלַיִם שֶׁל קִינָּמוֹן הָיוּ, וּבְשָׁעָה שֶׁהָיוּ מַסִּיקִין מֵהֶן, רֵיחָן נוֹדֵף בְּכָל אֶרֶץ יִשְׂרָאֵל. וּמִשֶּׁחָרְבָה יְרוּשָׁלַיִם נִגְנְזוּ, וְלֹא נִשְׁתַּיֵּיר אֶלָּא כִּשְׂעוֹרָה, וּמִשְׁתְּכַח בֵּי גַזָּא דְּצִימְצְמַאי מַלְכְּתָא.

**William Davidson Edition - English:**
On the topic of Jerusalem, **Raḥava said** that **Rabbi Yehuda said: The logs of Jerusalem** used for fuel **were from** the **cinnamon** tree, **and when they would ignite them, their fragrance would waft through all of Eretz Yisrael. And since Jerusalem was destroyed, these** fragrant logs **were buried, and only a** sliver the size of a grain of **barley remains, and it is located in the treasury of [*gazzai*] Tzimtzemai the queen.**


###### Shabbat 63a:3
[Shabbat 63a:3](https://torahapp.org/share/book/Shabbat/r/63a:3)

**מַתְנִי׳** לֹא יֵצֵא הָאִישׁ לֹא בְּסַיִיף וְלֹא בְּקֶשֶׁת וְלֹא בִּתְרִיס וְלֹא בְּאַלָּה וְלֹא בְּרוֹמַח. וְאִם יָצָא — חַיָּיב חַטָּאת.

**William Davidson Edition - English:**
**MISHNA:** Just as it is prohibited for a woman to carry out certain items unique to a woman into the public domain, the Sages said that **a man may neither go out** on Shabbat **with a sword, nor with a bow, nor with a shield [*teris*], nor with an *alla*, nor with a spear. And if he** unwittingly **went out** with one of these weapons to the public domain **he is liable to bring a sin-offering.**


###### Shabbat 63a:4
[Shabbat 63a:4](https://torahapp.org/share/book/Shabbat/r/63a:4)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: תַּכְשִׁיטִין הֵן לוֹ.

**William Davidson Edition - English:**
**Rabbi Eliezer says: These** weapons **are ornaments for him;** just as a man is permitted to go out into the public domain with other ornaments, he is permitted to go out with weapons.


###### Shabbat 63a:5
[Shabbat 63a:5](https://torahapp.org/share/book/Shabbat/r/63a:5)

וַחֲכָמִים אוֹמְרִים: אֵינָן אֶלָּא לִגְנַאי, שֶׁנֶּאֱמַר: ״וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת וְלֹא יִשָּׂא גוֹי אֶל גּוֹי חֶרֶב וְלֹא יִלְמְדוּ עוֹד מִלְחָמָה״.

**William Davidson Edition - English:**
**And the Rabbis say: They are nothing other than reprehensible** and in the future they will be eliminated, **as it is written: “And they shall beat their swords into plowshares and their spears into pruning hooks; nation will not raise sword against nation, neither will they learn war anymore”** (Isaiah 2:4).


###### Shabbat 63a:6
[Shabbat 63a:6](https://torahapp.org/share/book/Shabbat/r/63a:6)

בִּירִית — טְהוֹרָה וְיוֹצְאִין בָּהּ בְּשַׁבָּת.

**William Davidson Edition - English:**
With regard to women’s ornaments, they added that **a garter** placed on her leg to hold up stockings **is pure** and cannot become ritually impure as a utensil, **and she may** even **go out with it on Shabbat.**


###### Shabbat 63a:7
[Shabbat 63a:7](https://torahapp.org/share/book/Shabbat/r/63a:7)

כְּבָלִים — טְמֵאִים וְאֵין יוֹצְאִין בָּהֶן בְּשַׁבָּת.

**William Davidson Edition - English:**
However, **ankle chains,** which were also women’s ornaments, can become ritually **impure, and she may not go out with them on Shabbat.**


###### Shabbat 63a:8
[Shabbat 63a:8](https://torahapp.org/share/book/Shabbat/r/63a:8)

**גְּמָ׳** מַאי בְּ׳אַלָּה׳ — קוּלְפָא.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What is** the meaning of the term ***alla*?** It means **club [*kulpa*].**


###### Shabbat 63a:9
[Shabbat 63a:9](https://torahapp.org/share/book/Shabbat/r/63a:9)

רַבִּי אֱלִיעֶזֶר אוֹמֵר תַּכְשִׁיטִין הֵן לוֹ. תַּנְיָא: אָמְרוּ לוֹ לְרַבִּי אֱלִיעֶזֶר: וְכִי מֵאַחַר דְּתַכְשִׁיטִין הֵן לוֹ, מִפְּנֵי מָה הֵן בְּטֵלִין לִימוֹת הַמָּשִׁיחַ? אָמַר לָהֶן: לְפִי שֶׁאֵינָן צְרִיכִין, שֶׁנֶּאֱמַר: ״לֹא יִשָּׂא גוֹי אֶל גּוֹי חֶרֶב״. וְתֶהֱוֵי לְנוֹי בְּעָלְמָא! אָמַר אַבָּיֵי: מִידֵּי דְּהָוֵה אַשְּׁרָגָא בְּטִיהֲרָא.

**William Davidson Edition - English:**
We learned in the mishna that **Rabbi Eliezer says: These** weapons **are ornaments for him. It was taught** in a *baraita* that elaborates on this subject: The Rabbis **said to Rabbi Eliezer: And since,** in your opinion, **they are ornaments for him, why are they** to be **eliminated in the messianic era? He said to them: They will not be needed** anymore, **as it is stated: “Nation will not raise sword against nation”** (Isaiah 2:4). The Gemara asks: **And let the weapons be merely for ornamental** purposes, even though they will not be needed for war. **Abaye said:** It is **just as in** the case of **a candle in the afternoon.** Since its light is not needed, it serves no ornamental purpose. Weapons, too; when not needed for war, they serve no ornamental purpose either.


###### Shabbat 63a:10
[Shabbat 63a:10](https://torahapp.org/share/book/Shabbat/r/63a:10)

וּפְלִיגָא דִּשְׁמוּאֵל. דְּאָמַר שְׁמוּאֵל: אֵין בֵּין הָעוֹלָם הַזֶּה לִימוֹת הַמָּשִׁיחַ אֶלָּא שִׁיעְבּוּד גָּלֻיוֹת בִּלְבַד, שֶׁנֶּאֱמַר: ״כִּי לֹא יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ״.

**William Davidson Edition - English:**
**And** this *baraita* **disagrees with** the opinion of **Shmuel, as Shmuel said: The only difference between this world and the messianic era is subjugation of the exiles** to other kingdoms, from which the Jewish people will be released. However, in other respects, the world will remain as it is, **as it is written: “Because the poor will not cease from within the land”** (Deuteronomy 15:11). Society will not change, and wars will continue to be waged.


###### Shabbat 63a:11
[Shabbat 63a:11](https://torahapp.org/share/book/Shabbat/r/63a:11)

מְסַיַּיע לֵיהּ לְרַבִּי חִיָּיא בַּר אַבָּא. דְּאָמַר רַבִּי חִיָּיא בַּר אַבָּא: כׇּל הַנְּבִיאִים לֹא נִתְנַבְּאוּ אֶלָּא לִימוֹת הַמָּשִׁיחַ, אֲבָל לְעוֹלָם הַבָּא: ״עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ״.

**William Davidson Edition - English:**
However, **this** *baraita* **supports** the opinion of **Rabbi Ḥiyya bar Abba** who disagrees with Shmuel. **As Rabbi Ḥiyya bar Abba said: All of the prophets only prophesied with regard to the messianic era; however, with regard to the World-to-Come** it was stated: **“No eye sees, God, except You,** that which He will do for he that waits for Him” (Isaiah 64:3). What will be in the World-to-Come cannot be depicted even by means of prophecy.


###### Shabbat 63a:12
[Shabbat 63a:12](https://torahapp.org/share/book/Shabbat/r/63a:12)

וְאִיכָּא דְאָמְרִי: אָמְרוּ לוֹ לְרַבִּי אֱלִיעֶזֶר: וְכִי מֵאַחַר דְּתַכְשִׁיטִין הֵן לוֹ, מִפְּנֵי מָה הֵן בְּטֵלִין לִימוֹת הַמָּשִׁיחַ? אָמַר לָהֶן: אַף לִימוֹת הַמָּשִׁיחַ אֵינָן בְּטֵלִין. הַיְינוּ דִּשְׁמוּאֵל, וּפְלִיגָא דְּרַבִּי חִיָּיא בַּר אַבָּא.

**William Davidson Edition - English:**
**And some say** the disagreement between Rabbi Eliezer and the Rabbis was different. **They said to Rabbi Eliezer: Since** in your opinion **they are ornaments for him**, **why will they be eliminated in the messianic era? He said to them: Even in the messianic era they will not be eliminated. And that is** in accordance with **that which Shmuel** stated that the world will remain fundamentally the same, **and** he **disagrees with Rabbi Ḥiyya bar Abba.**


###### Shabbat 63a:13
[Shabbat 63a:13](https://torahapp.org/share/book/Shabbat/r/63a:13)

אֲמַר לֵיהּ אַבָּיֵי לְרַב דִּימִי, וְאָמְרִי לַהּ לְרַב אַוְיָא, וְאָמְרִי לַהּ רַב יוֹסֵף לְרַב דִּימִי, וְאָמְרִי לַהּ לְרַב אַוְיָא, וְאָמְרִי לַהּ אַבָּיֵי לְרַב יוֹסֵף: מַאי טַעְמָא דְּרַבִּי אֱלִיעֶזֶר דְּאָמַר תַּכְשִׁיטִין הֵן לוֹ — דִּכְתִיב: ״חֲגוֹר חַרְבְּךָ עַל יָרֵךְ גִּבּוֹר הוֹדְךָ וַהֲדָרֶךָ״.

**William Davidson Edition - English:**
**Abaye said to Rav Dimi, and some say** it was **to Rav Avya, and some say Rav Yosef said to Rav Dimi, and some say** it was **to Rav Avya, and some say Abaye said to Rav Yosef: What is the reason for** the opinion of **Rabbi Eliezer who said: These** weapons **are ornaments for him? As it is written: “Gird your sword upon your thigh, mighty one, your glory and your splendor”** (Psalms 45:4), indicating that a sword is considered an ornament.


###### Shabbat 63a:14
[Shabbat 63a:14](https://torahapp.org/share/book/Shabbat/r/63a:14)

אֲמַר לֵיהּ רַב כָּהֲנָא לְמָר בְּרֵיהּ דְּרַב הוּנָא: הַאי בְּדִבְרֵי תוֹרָה כְּתִיב! אֲמַר לֵיהּ: אֵין מִקְרָא יוֹצֵא מִידֵי פְּשׁוּטוֹ.

**William Davidson Edition - English:**
The Gemara relates that some time later **Rav Kahana said to Mar, son of Rav Huna:** Is that really a proof? **This** verse **is written in reference to matters of Torah** and should be interpreted as a metaphor. **He said to him:** Nevertheless, **a verse does not depart from its literal meaning,** although there may be additional homiletical interpretations.


###### Shabbat 63a:15
[Shabbat 63a:15](https://torahapp.org/share/book/Shabbat/r/63a:15)

אָמַר רַב כָּהֲנָא: כַּד הֲוֵינָא בַּר תַּמְנֵי סְרֵי שְׁנִין וַהֲוָה גְּמִירְנָא לֵיהּ לְכוּלֵּיהּ תַּלְמוּדָא, וְלָא הֲוָה יָדַעְנָא דְּאֵין מִקְרָא יוֹצֵא מִידֵּי פְּשׁוּטוֹ עַד הַשְׁתָּא. מַאי קָא מַשְׁמַע לַן? דְּלִיגְמַר אִינִישׁ וַהֲדַר לִיסְבַּר.

**William Davidson Edition - English:**
**Rav Kahana said** about this: **When I was eighteen years old and** had already **learned the entire Talmud, and** yet **I did not know that a verse does not depart from its literal meaning until now.** The Gemara asks: **What is** Rav Kahana **teaching us** with that statement? The Gemara answers: He comes to teach **that a person should** first **learn and then understand** the rationale.


###### Shabbat 63a:16
[Shabbat 63a:16](https://torahapp.org/share/book/Shabbat/r/63a:16)

סִימָן ״זָרוֹת״.

**William Davidson Edition - English:**
***Zarot*** is a **mnemonic** acronym for Elazar [*zayin*], Reish Lakish [*reish*], and their students [*vav*, *tav*], the *amoraim* who interpreted the verse in Psalms cited above


###### Shabbat 63a:17
[Shabbat 63a:17](https://torahapp.org/share/book/Shabbat/r/63a:17)

אָמַר רַבִּי יִרְמְיָה אָמַר רַבִּי אֶלְעָזָר: שְׁנֵי תַּלְמִידֵי חֲכָמִים הַמְחַדְּדִין זֶה לְזֶה בַּהֲלָכָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַצְלִיחַ לָהֶם, שֶׁנֶּאֱמַר: ״וַהֲדָרְךָ צְלַח״. אַל תִּקְרֵי: ״וַהֲדָרְךָ״, אֶלָּא ״וַחֲדָדְךָ״. וְלֹא עוֹד אֶלָּא שֶׁעוֹלִין לִגְדוּלָּה, שֶׁנֶּאֱמַר: ״צְלַח רְכַב״. יָכוֹל אֲפִילּוּ שֶׁלֹּא לִשְׁמָהּ — תַּלְמוּד לוֹמַר: ״עַל דְּבַר אֱמֶת״. יָכוֹל אִם הֵגֵיס דַּעְתּוֹ — תַּלְמוּד לוֹמַר: ״וְעַנְוָה צֶדֶק״. וְאִם עוֹשִׂין כֵּן זוֹכִין לַתּוֹרָה שֶׁנִּיתְּנָה בְּיָמִין, שֶׁנֶּאֱמַר: ״וְתוֹרְךָ נוֹרָאוֹת יְמִינֶךָ״.

**William Davidson Edition - English:**
**Rabbi Yirmeya said** that **Rabbi Elazar said: Two Torah scholars who sharpen one another in *halakha*; the Holy One, Blessed be He,** ensures **success for them, as it is written: “And in your majesty [*vahadarkha*] prosper,** ride on, in behalf of truth and meekness and righteousness; and let your right hand teach you tremendous things” (Psalms 45:5). The Sages said: 
**Do not read “and your majesty [*vahadarkha*],” rather,** by changing some of the vocalization and the letters, read it as **and He will sharpen you [*veḥidedkha*],** and ultimately you will be successful. 
**Moreover, they** who act in that manner will **rise to prominence, as it is written: “Prosper, ride on.”** 
**I might have thought even** if one engages in the study of Torah **not for its own sake;** therefore, **the verse states: “On behalf of truth.”** 
**I might have thought** that one would be rewarded with prosperity even **if he became arrogant;** therefore, **the verse states: “Meekness** and **righteousness.”** 
**And if they do so** in the proper manner **they merit the Torah that was given with the right hand** of the Holy One, Blessed be He, **as it is written: “And let your right hand teach you tremendous things”** (Psalms 45:5).


###### Shabbat 63a:18
[Shabbat 63a:18](https://torahapp.org/share/book/Shabbat/r/63a:18)

רַב נַחְמָן בַּר יִצְחָק אָמַר: זוֹכִין לִדְבָרִים שֶׁנֶּאֶמְרוּ בִּימִינָהּ שֶׁל תּוֹרָה. דְּאָמַר רָבָא בַּר רַב שֵׁילָא, וְאָמְרִי לַהּ אָמַר רַב יוֹסֵף בַּר חָמָא אָמַר רַב שֵׁשֶׁת: מַאי דִכְתִיב ״אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאלָהּ עֹשֶׁר וְכָבוֹד״ — אֶלָּא בִּימִינָהּ אֹרֶךְ יָמִים אִיכָּא, עֹשֶׁר וְכָבוֹד לֵיכָּא?! אֶלָּא: לַמַּיְימִינִין בָּהּ — אֹרֶךְ יָמִים אִיכָּא, וְכָל שֶׁכֵּן עוֹשֶׁר וְכָבוֹד. לַמַּשְׂמְאִילִים בָּהּ — עוֹשֶׁר וְכָבוֹד אִיכָּא, אוֹרֶךְ יָמִים לֵיכָּא.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said: They are rewarded with the matters stated with regard to the right** hand **of the Torah. As Rava bar Rav Sheila said and some say Rav Yosef bar Ḥama said** that **Rav Sheshet said: What is** the meaning of **that which is written, “Length of days is in her right hand and in her left hand are riches and honor”** (Proverbs 3:16)? Is that to say, **however,** that **in her right** there **is length of days, but there are not riches and honor? Rather,** it means: **Those who relate to it with the** skilled **right** hand, i.e., who study Torah for its own sake and with proper intentions, **there is length of days and all the more so riches and honor** for them. Whereas, **those who relate to it with the** unskilled **left** hand, **there are riches and honor; there is not length of days.**


###### Shabbat 63a:19
[Shabbat 63a:19](https://torahapp.org/share/book/Shabbat/r/63a:19)

אָמַר רַבִּי יִרְמְיָה אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: שְׁנֵי תַּלְמִידֵי חֲכָמִים הַנּוֹחִין זֶה לָזֶה בַּהֲלָכָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַקְשִׁיב לָהֶן, שֶׁנֶּאֱמַר: ״אָז נִדְבְּרוּ יִרְאֵי ה׳ וְגוֹ׳״ — אֵין דִּבּוּר אֶלָּא נַחַת, שֶׁנֶּאֱמַר: ״יַדְבֵּר עַמִּים תַּחְתֵּינוּ״.

**William Davidson Edition - English:**
**Rabbi Yirmeya said** that **Rabbi Shimon ben Lakish said: Two Torah scholars who are agreeable to each other** when engaging **in** discussions of ***halakha*, the Holy One, Blessed be He, listens to them, as it is stated: “Then they that feared the Lord spoke [*nidberu*]** one with another; and the Lord hearkened, and heard, and a book of remembrance was written before Him, for them that fear the Lord, and that think upon His name” (Malachi 3:16). **And** the term **speech** [***dibbur***] **means nothing other than calm, as it is stated: “He subdues [*yadber*] people under us”** (Psalms 47:4). He will cause the nations to submit to the Jewish people leading to a period of calm. Here too the term *dibbur* indicates calm and agreeability.


###### Shabbat 63a:20
[Shabbat 63a:20](https://torahapp.org/share/book/Shabbat/r/63a:20)

מַאי ״וּלְחוֹשְׁבֵי שְׁמוֹ״? אָמַר רַבִּי אַמֵּי: אֲפִילּוּ חִישֵּׁב לַעֲשׂוֹת מִצְוָה, וְנֶאֱנַס וְלֹא עֲשָׂאָהּ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ עֲשָׂאָהּ.

**William Davidson Edition - English:**
The Gemara asks: **What is** the meaning of the phrase in that verse: **“And that think upon His name”? Rabbi Ami said: Even if one** merely **planned to perform a mitzva, and** ultimately **due to circumstances beyond his control did not perform** that mitzva, **the verse ascribes him** credit **as if he performed it.**


###### Shabbat 63a:21
[Shabbat 63a:21](https://torahapp.org/share/book/Shabbat/r/63a:21)

אָמַר רַב חִינָּנָא בַּר אִידִי: כָּל הָעוֹשֶׂה מִצְוָה כְּמַאֲמָרָהּ אֵין מְבַשְּׂרִין אוֹתוֹ בְּשׂוֹרוֹת רָעוֹת, שֶׁנֶּאֱמַר: ״שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע״.

**William Davidson Edition - English:**
The Gemara continues in praise of those who perform mitzvot: **Rav Ḥinnana bar Idi said: Anyone who performs a mitzva as it was commanded,** others **do not apprise him** of **bad tidings, as it is stated: “He who keeps the commandment shall know no evil thing”** (Ecclesiastes 8:5).


###### Shabbat 63a:22
[Shabbat 63a:22](https://torahapp.org/share/book/Shabbat/r/63a:22)

אָמַר רַב אַסִּי, וְאִיתֵּימָא רַבִּי חֲנִינָא: אֲפִילּוּ הַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹזֵר גְּזֵירָה — הוּא מְבַטְּלָהּ, שֶׁנֶּאֱמַר: ״בַּאֲשֶׁר דְּבַר מֶלֶךְ שִׁלְטוֹן וּמִי יֹאמַר לוֹ מַה תַּעֲשֶׂה״, וּסְמִיךְ לֵיהּ: ״שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע״.

**William Davidson Edition - English:**
**Rav Asi, and some say Rabbi Ḥanina said: Even if the Holy One, Blessed be He, issued a decree, He** may **abrogate it, as it is stated: “For the word of the King has authority and who may say to Him: What do You do?”** (Ecclesiastes 8:4). **And,** although this indicates that even though the King, God, issued a decree, **juxtaposed to it** is the verse: **“He who guards the commandment shall know no evil thing”** (Ecclesiastes 8:5). For one who observes mitzvot properly, the decree is abrogated and he will know no evil.


###### Shabbat 63a:23
[Shabbat 63a:23](https://torahapp.org/share/book/Shabbat/r/63a:23)

אָמַר רַבִּי אַבָּא אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: שְׁנֵי תַּלְמִידֵי חֲכָמִים הַמַּקְשִׁיבִים זֶה לָזֶה בַּהֲלָכָה הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמֵעַ לְקוֹלָן, שֶׁנֶּאֱמַר: ״הַיּוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִנִי״.

**William Davidson Edition - English:**
**Rabbi Abba said** that **Rabbi Shimon ben Lakish said: Two Torah scholars who listen to each other in** the discussion of ***halakha*, the Holy One, Blessed be He, hears their voice, as it is stated: “You who dwell in gardens, the companions heed your voice, cause me to hear it”** (Song of Songs 8:13).


###### Shabbat 63a:24
[Shabbat 63a:24](https://torahapp.org/share/book/Shabbat/r/63a:24)

וְאִם אֵין עוֹשִׂין כֵּן — גּוֹרְמִין לַשְּׁכִינָה שֶׁמִּסְתַּלֶּקֶת מִיִּשְׂרָאֵל, שֶׁנֶּאֱמַר: ״בְּרַח דּוֹדִי וּדְמֵה וְגוֹ׳״.

**William Davidson Edition - English:**
**And if they do not do so,** i.e., they do not listen to each other, **they cause the Divine Presence to depart from** among **Israel, as it is stated** in the following verse: **“Run away, my beloved, and be like** a gazelle or a young hart upon the mountains of spices” (Song of Songs 8:14).


###### Shabbat 63a:25
[Shabbat 63a:25](https://torahapp.org/share/book/Shabbat/r/63a:25)

אָמַר רַבִּי אַבָּא אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: שְׁנֵי תַּלְמִידֵי חֲכָמִים הַמַּדְגִּילִים זֶה לָזֶה בַּהֲלָכָה הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹהֲבָן, שֶׁנֶּאֱמַר: ״וְדִגְלוֹ עָלַי אַהֲבָה״. אָמַר רָבָא: וְהוּא דְּיָדְעִי צוּרְתָּא דִשְׁמַעְתָּא. וְהוּא דְּלֵית לְהוּ רַבָּה בְּמָתָא לְמִיגְמַר מִינֵּיהּ.

**William Davidson Edition - English:**
**Rabbi Abba said** that **Rabbi Shimon ben Lakish said: Two** individual **Torah scholars who,** while studying together, **cause one another to err [*madgilim*] in *halakha*** [*Tosafot*], nevertheless, **the Holy One, Blessed be He, loves them, as it is stated: “And his banner [*vediglo*] over me is love”** (Song of Songs 2:4). **Rava said: And that is** only true in a case **where they know the foundation of the law,** and their error resulted from the lack of more sophisticated knowledge. **And that is** only true in a case **where they do not have a prominent** person **in the city from whom** they could **learn** without error.


###### Shabbat 63a:26
[Shabbat 63a:26](https://torahapp.org/share/book/Shabbat/r/63a:26)

אָמַר רַבִּי אַבָּא אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: גָּדוֹל הַמַּלְוֶה יוֹתֵר מִן הָעוֹשֶׂה צְדָקָה. וּמֵטִיל בַּכִּיס, יוֹתֵר מִכּוּלָּן.

**William Davidson Edition - English:**
**Rabbi Abba said** that **Rabbi Shimon ben Lakish said: One who loans** another **money is greater than one who gives** him **charity. And the one who places** money **into** a common **purse,** i.e., one who enters into a partnership with a needy person, **is the greatest of them all,** since in that case the needy person is not embarrassed when receiving the assistance.


###### Shabbat 63a:27
[Shabbat 63a:27](https://torahapp.org/share/book/Shabbat/r/63a:27)

אָמַר רַבִּי אַבָּא אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: אִם תַּלְמִיד חָכָם נוֹקֵם וְנוֹטֵר כְּנָחָשׁ הוּא — חׇגְרֵיהוּ עַל מׇתְנֶיךָ. אִם עַם הָאָרֶץ הוּא חָסִיד — אַל תָּדוּר בִּשְׁכוּנָתוֹ.

**William Davidson Edition - English:**
**Rabbi Abba said** that **Rabbi Shimon ben Lakish said:** Even **if a Torah scholar is as vengeful and begrudging as a snake, wrap him** tightly around **your waist,** i.e., keep him close, because you will benefit from his Torah. On the other hand, even **if an *am ha’aretz* is righteous, do not dwell in his neighborhood,** as his righteousness does not compensate for the fact that he is ignorant.


###### Shabbat 63a:28
[Shabbat 63a:28](https://torahapp.org/share/book/Shabbat/r/63a:28)

אָמַר רַב כָּהֲנָא אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, וְאָמְרִי לַהּ אָמַר רַב אַסִּי אָמַר רֵישׁ לָקִישׁ, וְאָמְרִי לַהּ אָמַר רַבִּי אַבָּא אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: כׇּל הַמְגַדֵּל כֶּלֶב רַע בְּתוֹךְ בֵּיתוֹ מוֹנֵעַ חֶסֶד מִתּוֹךְ בֵּיתוֹ, שֶׁנֶּאֱמַר: ״לַמָּס

**William Davidson Edition - English:**
**Rav Kahana said** that **Rabbi Shimon ben Lakish said, and some say Rav Asi said** that **Reish Lakish said, and some say Rabbi Abba said** that **Rabbi Shimon ben Lakish said: Anyone who raises an evil dog within his home prevents kindness from** entering **into his home,** since poor people will hesitate to enter his house. As it is alluded to in the verse: **“To him that is afflicted [*lamas*],**