## Shabbat Daf 88a

###### Shabbat 88a:1
[Shabbat 88a:1](https://torahapp.org/share/book/Shabbat/r/88a:1)

לְרַבָּנַן שְׁמוֹנָה חֲסֵרִים עֲבוּד.

**William Davidson Edition - English:**
and according **to the Rabbis, they established eight** months that were **lacking.**


###### Shabbat 88a:2
[Shabbat 88a:2](https://torahapp.org/share/book/Shabbat/r/88a:2)

תָּא שְׁמַע, דְּתַנְיָא בְּ״סֵדֶר עוֹלָם״: נִיסָן שֶׁבּוֹ יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם בְּאַרְבָּעָה עָשָׂר שָׁחֲטוּ פִּסְחֵיהֶן, בַּחֲמִשָּׁה עָשָׂר יָצְאוּ, וְאוֹתוֹ הַיּוֹם עֶרֶב שַׁבָּת הָיָה. וּמִדְּרֵישׁ יַרְחָא דְנִיסָן עֶרֶב שַׁבָּת — רֵישׁ יַרְחָא דְאִיָּיר חַד בְּשַׁבָּא, וְסִיוָן בִּתְרֵי בְּשַׁבָּא, קַשְׁיָא לְרַבִּי יוֹסֵי! אָמַר לָךְ רַבִּי יוֹסֵי: הָא מַנִּי — רַבָּנַן הִיא.

**William Davidson Edition - English:**
The Gemara cites another objection. **Come** and **hear** that **which was taught** in a *baraita* in the anthology called ***Seder Olam*:** In the month of **Nisan during which** the **Jewish people left Egypt, on the fourteenth they slaughtered their Paschal** lambs, **on the fifteenth** they **left** Egypt, **and that day was Shabbat eve. From** the fact **that** the **New Moon** of **Nisan** was on **Shabbat eve,** we can infer that the **New Moon** of **Iyyar** was on the **first** day **of the week, and** the New Moon of **Sivan** was **on** the **second** day **of the week.** This is **difficult** according **to** the opinion of **Rabbi Yosei,** who holds that the New Moon of Sivan was on Sunday. The Gemara answers that **Rabbi Yosei** could have **said to you: Whose** is the opinion in **this** *baraita*? **It is** the opinion of the **Rabbis.** Therefore, this *baraita* poses no difficulty to the opinion of the Rabbi Yosei.


###### Shabbat 88a:3
[Shabbat 88a:3](https://torahapp.org/share/book/Shabbat/r/88a:3)

תָּא שְׁמַע, רַבִּי יוֹסֵי אוֹמֵר: בַּשֵּׁנִי עָלָה מֹשֶׁה וְיָרַד, בַּשְּׁלִישִׁי עָלָה וְיָרַד, בִּרְבִיעִי יָרַד וְשׁוּב לֹא עָלָה. וּמֵאַחַר שֶׁלֹּא עָלָה, מֵהֵיכָן יָרַד? אֶלָּא: בָּרְבִיעִי עָלָה וְיָרַד, בַּחֲמִישִׁי בָּנָה מִזְבֵּחַ וְהִקְרִיב עָלָיו קׇרְבָּן, בַּשִּׁשִּׁי לֹא הָיָה לוֹ פְּנַאי. מַאי לָאו, מִשּׁוּם תּוֹרָה?

**William Davidson Edition - English:**
The Gemara cites another objection: **Come** and **hear** from that which was taught, that **Rabbi Yosei says: On the second** day of Sivan, **Moses ascended** Mount Sinai **and descended. On the third** day, **he ascended and descended. On the fourth** day, **he descended and did not ascend** Mount Sinai **again** until he was commanded along with all of the Jewish people. **And** the Gemara asks: How is it possible that he descended on the fourth day? **Since he did not ascend, from where did he descend? Rather,** this must be emended: **On the fourth** day, **he ascended and descended. On the fifth** day, **he built an altar and sacrificed an offering. On the sixth** day, **he had no time.** The Gemara asks: **Is that not because** he received the **Torah** on the sixth day of the month? Apparently, this *baraita* supports the opinion of the Rabbis.


###### Shabbat 88a:4
[Shabbat 88a:4](https://torahapp.org/share/book/Shabbat/r/88a:4)

לָא, מִשּׁוּם טוֹרַח שַׁבָּת. דְּרַשׁ הַהוּא גָּלִילָאָה עֲלֵיהּ דְּרַב חִסְדָּא: בְּרִיךְ רַחֲמָנָא דִּיהַב אוֹרְיָאן תְּלִיתַאי, לְעַם תְּלִיתַאי, עַל יְדֵי תְּלִיתַאי, בְּיוֹם תְּלִיתַאי, בְּיַרְחָא תְּלִיתַאי. כְּמַאן — כְּרַבָּנַן.

**William Davidson Edition - English:**
The Gemara rejects this: **No,** he had no time **due to the burden of** preparing for **Shabbat.** The Gemara adds: **A Galilean taught,** while standing **above Rav Ḥisda: Blessed is the all-Merciful One, Who gave the threefold Torah:** Torah, Prophets, and Writings, **to the three-fold nation:** Priests, Levites, and Israelites, **by means of a third-**born: Moses, who followed Aaron and Miriam in birth order, **on the third day** of the separation of men and women, **in the third month:** Sivan. On **whose** opinion is this homily based? It is based on the opinion of **the Rabbis,** who hold that the Torah was given on the third day of separation and not on the fourth day.


###### Shabbat 88a:5
[Shabbat 88a:5](https://torahapp.org/share/book/Shabbat/r/88a:5)

״וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר״, אָמַר רַב אַבְדִּימִי בַּר חָמָא בַּר חַסָּא: מְלַמֵּד שֶׁכָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם אֶת הָהָר כְּגִיגִית, וְאָמַר לָהֶם: אִם אַתֶּם מְקַבְּלִים הַתּוֹרָה מוּטָב, וְאִם לָאו — שָׁם תְּהֵא קְבוּרַתְכֶם. אָמַר רַב אַחָא בַּר יַעֲקֹב: מִכָּאן מוֹדָעָא רַבָּה לְאוֹרָיְיתָא. אָמַר רָבָא: אַף עַל פִּי כֵן הֲדוּר קַבְּלוּהָ בִּימֵי אֲחַשְׁוֵרוֹשׁ, דִּכְתִיב: ״קִיְּמוּ וְקִבְּלוּ הַיְּהוּדִים״ — קִיְּימוּ מַה שֶּׁקִּיבְּלוּ כְּבָר.

**William Davidson Edition - English:**
The Gemara cites additional homiletic interpretations on the topic of the revelation at Sinai. The Torah says, “And Moses brought forth the people out of the camp to meet God; **and they stood at the lowermost part of the mount”** (Exodus 19:17). **Rabbi Avdimi bar Ḥama bar Ḥasa said:** the Jewish people actually stood beneath the mountain, and the verse **teaches that the Holy One, Blessed be He, overturned the mountain above** the Jews **like a tub, and said to them: If you accept the Torah, excellent, and if not, there will be your burial. Rav Aḥa bar Ya’akov said: From here** there is **a substantial caveat to** the obligation to fulfill the **Torah.** The Jewish people can claim that they were coerced into accepting the Torah, and it is therefore not binding. **Rava said: Even so, they again accepted it** willingly **in the time of Ahasuerus, as it is written:** “The Jews **ordained, and took upon them,** and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews **ordained what they had already taken upon themselves** through coercion at Sinai.


###### Shabbat 88a:6
[Shabbat 88a:6](https://torahapp.org/share/book/Shabbat/r/88a:6)

אָמַר חִזְקִיָּה, מַאי דִּכְתִיב: ״מִשָּׁמַיִם הִשְׁמַעְתָּ דִּין אֶרֶץ יָרְאָה וְשָׁקָטָה״, אִם יָרְאָה — לָמָּה שָׁקְטָה? וְאִם שָׁקְטָה — לָמָּה יָרְאָה? אֶלָּא בַּתְּחִילָּה יָרְאָה וּלְבַסּוֹף שָׁקְטָה. וְלָמָּה יָרְאָה? כִּדְרֵישׁ לָקִישׁ. דְּאָמַר רֵישׁ לָקִישׁ, מַאי דִּכְתִיב: ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי״, ה׳ יְתֵירָה לָמָּה לִי? — מְלַמֵּד שֶׁהִתְנָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם מַעֲשֵׂה בְרֵאשִׁית וְאָמַר לָהֶם: אִם יִשְׂרָאֵל מְקַבְּלִים הַתּוֹרָה — אַתֶּם מִתְקַיְּימִין, וְאִם לָאו — אֲנִי מַחֲזִיר אֶתְכֶם לְתוֹהוּ וָבוֹהוּ.

**William Davidson Edition - English:**
**Ḥizkiya said: What is** the meaning of that **which is written: “You caused sentence to be heard from heaven; the earth feared, and was silent”** (Psalms 76:9)? **If it was afraid, why was it silent; and if it was silent, why was it afraid? Rather,** the meaning is: **At first, it was afraid, and in the end, it was silent.** “You caused sentence to be heard from heaven” refers to the revelation at Sinai. **And why was** the earth **afraid?** It is **in accordance with** the statement of **Reish Lakish, as Reish Lakish said: What is** the meaning of that **which is written: “And there was evening and there was morning, the sixth day”** (Genesis 1:31)? **Why do I require the superfluous** letter ***heh*,** the definite article, which does not appear on any of the other days? It **teaches that the Holy One, Blessed be He, established a condition with the act of Creation, and said to them: If Israel accepts the Torah** on the sixth day of Sivan, **you will exist; and if** they do **not** accept it, **I will return you to** the primordial state of **chaos and disorder.** Therefore, the earth was afraid until the Torah was given to Israel, lest it be returned to a state of chaos. Once the Jewish people accepted the Torah, the earth was calmed.


###### Shabbat 88a:7
[Shabbat 88a:7](https://torahapp.org/share/book/Shabbat/r/88a:7)

דָּרַשׁ רַבִּי סִימַאי: בְּשָׁעָה שֶׁהִקְדִּימוּ יִשְׂרָאֵל ״נַעֲשֶׂה״ לְ״נִשְׁמָע״ בָּאוּ שִׁשִּׁים רִיבּוֹא שֶׁל מַלְאֲכֵי הַשָּׁרֵת, לְכׇל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל קָשְׁרוּ לוֹ שְׁנֵי כְתָרִים, אֶחָד כְּנֶגֶד ״נַעֲשֶׂה״ וְאֶחָד כְּנֶגֶד ״נִשְׁמָע״. וְכֵיוָן שֶׁחָטְאוּ יִשְׂרָאֵל, יָרְדוּ מֵאָה וְעֶשְׂרִים רִיבּוֹא מַלְאֲכֵי חַבָּלָה וּפֵירְקוּם, שֶׁנֶּאֱמַר: ״וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֵב״. אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: בְּחוֹרֵב טָעֲנוּ, בְּחוֹרֵב פֵּרְקוּ. בְּחוֹרֵב טָעֲנוּ — כְּדַאֲמַרַן, בְּחוֹרֵב פֵּרְקוּ — דִּכְתִיב: ״וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל וְגוֹ׳״. אָמַר רַבִּי יוֹחָנָן: וְכוּלָּן זָכָה מֹשֶׁה וּנְטָלָן. דִּסְמִיךְ לֵיהּ: ״וּמֹשֶׁה יִקַּח אֶת הָאֹהֶל״. אָמַר רֵישׁ לָקִישׁ: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחֲזִירָן לָנוּ, שֶׁנֶּאֱמַר: ״וּפְדוּיֵי ה׳ יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל רֹאשָׁם״ — שִׂמְחָה שֶׁמֵּעוֹלָם עַל רֹאשָׁם.

**William Davidson Edition - English:**
**Rabbi Simai taught: When Israel accorded precedence** to the declaration **“We will do”** over the declaration **“We will hear,” 600,000 ministering angels came** and **tied two crowns to each and every member of the Jewish people, one corresponding to “We will do” and one corresponding to “We will hear.” And when the people sinned** with the Golden Calf, **1,200,000 angels of destruction descended and removed them** from the people, **as it is stated** in the wake of the sin of the Golden Calf: **“And the children of Israel stripped themselves of their ornaments from Mount Horeb onward”** (Exodus 33:6). **Rabbi Ḥama, son of Rabbi Ḥanina, said: At Horeb they put on** their ornaments, **and at Horeb they removed** them. The source for this is: **At Horeb they put them on, as we have said; at Horeb they removed them, as it is written: “And the children of Israel stripped themselves** of their ornaments from Mount Horeb.” **Rabbi Yoḥanan said: And Moses merited all** of these crowns **and took** them. What is the source for this? **Because juxtaposed to this** verse, it is stated: **“And Moses would take the tent [*ohel*]”** (Exodus 33:7). The word *ohel* is interpreted homiletically as an allusion to an aura or illumination [*hila*]. **Reish Lakish said: In the future, the Holy One, Blessed be He, will return them to us, as it is stated: “And the ransomed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their heads”** (Isaiah 35:10). **The joy that** they **once** had will once again be **upon their heads.**


###### Shabbat 88a:8
[Shabbat 88a:8](https://torahapp.org/share/book/Shabbat/r/88a:8)

אָמַר רַבִּי אֶלְעָזָר: בְּשָׁעָה שֶׁהִקְדִּימוּ יִשְׂרָאֵל ״נַעֲשֶׂה״ לְ״נִשְׁמָע״ יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶן: מִי גִּלָּה לְבָנַי רָז זֶה שֶׁמַּלְאֲכֵי הַשָּׁרֵת מִשְׁתַּמְּשִׁין בּוֹ? דִּכְתִיב: ״בָּרְכוּ ה׳ מַלְאָכָיו גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ״ — בְּרֵישָׁא ״עֹשֵׂי״, וַהֲדַר ״לִשְׁמֹעַ״. אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: מַאי דִּכְתִיב ״כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר וְגוֹ׳״ — לָמָּה נִמְשְׁלוּ יִשְׂרָאֵל לְתַפּוּחַ, לוֹמַר לָךְ: מָה תַּפּוּחַ זֶה פִּרְיוֹ קוֹדֶם לְעָלָיו, אַף יִשְׂרָאֵל הִקְדִּימוּ ״נַעֲשֶׂה״ לְ״נִשְׁמָע״.

**William Davidson Edition - English:**
**Rabbi Elazar said: When the Jewish people accorded precedence** to the declaration **“We will do”** over **“We will hear,” a Divine Voice emerged and said to them: Who revealed to my children this secret that the ministering angels use? As it is written: “Bless the Lord, you angels of His, you mighty in strength, that fulfill His word, hearkening unto the voice of His word”** (Psalms 103:20). **At first,** the angels **fulfill** His word, **and then** afterward they **hearken. Rabbi Ḥama, son of Rabbi Ḥanina, said: What** is the meaning of that **which is written: “As an apple tree among the trees of the wood,** so is my beloved among the sons. Under its shadow I delighted to sit and its fruit was sweet to my taste” (Song of Songs 2:3)? **Why were the Jewish people likened to an apple tree?** It is **to tell you that just as this apple** tree, **its fruit** grows **before its leaves, so too, the Jewish people accorded precedence to “We will do” over “We will hear.”**


###### Shabbat 88a:9
[Shabbat 88a:9](https://torahapp.org/share/book/Shabbat/r/88a:9)

הָהוּא מִינָא דְּחַזְיֵיהּ לְרָבָא דְּקָא מְעַיֵּין בִּשְׁמַעְתָּא, וְיָתְבָה אֶצְבְּעָתָא דִידֵיהּ תּוּתֵי כַּרְעָא וְקָא מָיֵיץ בְּהוּ, וְקָא מַבְּעָן אֶצְבְּעָתֵיהּ דְּמָא. אֲמַר לֵיהּ: עַמָּא פְּזִיזָא, דְּקַדְּמִיתוּ פּוּמַּיְיכוּ לְאוּדְנַיְיכוּ, אַכַּתִּי בְּפַחְזוּתַיְיכוּ קָיְימִיתוּ. בְּרֵישָׁא אִיבַּעְיָא לְכוּ לְמִשְׁמַע, אִי מָצִיתוּ — קַבְּלִיתוּ, וְאִי לָא — לָא קַבְּלִיתוּ. אֲמַר לֵיהּ: אֲנַן

**William Davidson Edition - English:**
The Gemara relates that **a heretic saw that Rava was immersed in** studying ***halakha*, and his fingers were beneath his leg and he was squeezing them, and his fingers were spurting blood.** Rava did not notice that he was bleeding because he was engrossed in study. The heretic **said to** Rava: You **impulsive nation, who accorded precedence to your mouths over your ears. You still bear your impulsiveness,** as you act without thinking. **You should listen first.** Then, **if you are capable** of fulfilling the commands, **accept** them. **And if not,** do **not accept** them. He **said to him:** About **us,**