## Yoma Daf 37b

###### Yoma 37b:1
[Yoma 37b:1](https://torahapp.org/share/book/Yoma/r/37b:1)

אָמַר אַבָּיֵי: בִּידוֹת סַכִּינִין. מֵיתִיבִי: אַף הוּא עָשָׂה כַּנֵּי כֵלִים, וְאוֹגְנֵי כֵלִים, וִידוֹת כֵּלִים, וִידוֹת סַכִּינִין שֶׁל יוֹם הַכִּפּוּרִים שֶׁל זָהָב. תַּרְגְּמַהּ אַבָּיֵי: בְּקַתָּתָא דְּנַרְגֵי וַחֲצִינֵי.

**William Davidson Edition - English:**
**Abaye said:** Although gold is not suitable for knife blades, as it is too soft for use in slaughter, the mishna is referring to **knife handles.** The Gemara **raises an objection** from a different *baraita*: King Munbaz **also made** the **bases of vessels,** the **grips of vessels,** the **handles of vessels, and the handles of knives of Yom Kippur of gold.** Apparently, knives are not categorized as vessels; therefore, the handles of the Yom Kippur vessels that Munbaz donated were not knife handles. The Gemara answers: **Abaye interpreted** that Munbaz donated gold for the **handles of axes and hatchets.** The blades of these implements cannot be made of gold; rather, like knives, they require stronger material.


###### Yoma 37b:2
[Yoma 37b:2](https://torahapp.org/share/book/Yoma/r/37b:2)

הֵילֶנִי אִמּוֹ עָשְׂתָה נִבְרֶשֶׁת שֶׁל זָהָב וְכוּ׳. תָּנָא: בְּשָׁעָה שֶׁהַחַמָּה זוֹרַחַת נִיצוֹצוֹת יוֹצְאִין מִמֶּנָּה, וְהַכֹּל יוֹדְעִין שֶׁהִגִּיעַ זְמַן קְרִיאַת שְׁמַע.

**William Davidson Edition - English:**
§ The mishna continues: Queen **Helene, his mother, fashioned a** decorative **gold chandelier** above the entrance of the Sanctuary. It was **taught** in a mishna: **When the sun rose, sparks** of light would **emanate from** the chandelier, which was polished, **and everyone knew that the time** to **recite *Shema* had arrived.** The ideal time to recite *Shema* is at the moment of sunrise.


###### Yoma 37b:3
[Yoma 37b:3](https://torahapp.org/share/book/Yoma/r/37b:3)

מֵיתִיבִי: הַקּוֹרֵא אֶת שְׁמַע שַׁחֲרִית עִם אַנְשֵׁי מִשְׁמָר, וְאַנְשֵׁי מַעֲמָד — לֹא יָצָא, מִפְּנֵי שֶׁאַנְשֵׁי מִשְׁמָר מַשְׁכִּימִין וְאַנְשֵׁי מַעֲמָד מֵאֲחֵרִים! אָמַר אַבָּיֵי: לִשְׁאָר עַמָּא דְּבִירוּשְׁלֶם.

**William Davidson Edition - English:**
The Gemara **raises an objection: One who recites *Shema*** in the **morning with the men of the priestly watch,** who served in the Temple during a given week, **or with the men of the non-priestly watch,** designated groups of Israelites who accompanied the priestly watch to Jerusalem that week, **did not fulfill** his obligation. That is **because the men of the priestly watch** recite *Shema* too **early** so that they will have sufficient time to perform the Temple service, **and the men of the non-priestly watch,** who recite lengthy prayers and stand over the daily morning offering when it is sacrificed, **postpone** reciting *Shema*. For whom, then, did the emanating sparks signal the time to recite *Shema*? **Abaye said:** It was an indicator **for the rest of the people in Jerusalem,** who recited *Shema* at the appropriate time to recite *Shema*.


###### Yoma 37b:4
[Yoma 37b:4](https://torahapp.org/share/book/Yoma/r/37b:4)

וְאַף הִיא עָשְׂתָה טַבְלָא. שָׁמְעַתְּ מִינַּהּ כּוֹתְבִין מְגִילָּה לְתִינוֹק לְהִתְלַמֵּד בָּהּ. אֲמַר רֵישׁ לָקִישׁ מִשּׁוּם רַבִּי יַנַּאי: בְּאָלֶף בֵּית.

**William Davidson Edition - English:**
§ The mishna relates: Queen Helene **also fashioned** a golden **tablet** on which the *sota* Torah portion was written. The Gemara comments: **You learn from this** that **one** may **write a scroll** that contains only several portions of the Torah, **from which a child may be taught.** The Sages disputed whether it is permitted to do so even for the purpose of education. **Reish Lakish said in the name of Rabbi Yannai:** There is no proof from this mishna, as the tablet prepared by Queen Helene consisted of the letters **of** the ***alef*-*beit*,** i.e., only the first letter of each word was written on the tablet, representing the word.


###### Yoma 37b:5
[Yoma 37b:5](https://torahapp.org/share/book/Yoma/r/37b:5)

מֵיתִיבִי: כְּשֶׁהוּא כּוֹתֵב רוֹאֶה וְכוֹתֵב מָה שֶׁכָּתוּב בַּטַּבְלָא! אֵימָא: רוֹאֶה וְכוֹתֵב כְּמָה שֶׁכָּתוּב בַּטַּבְלָא.

**William Davidson Edition - English:**
The Gemara **raises an objection** from the *halakhot* of *sota*: **When** the scribe **writes** the *sota* scroll, **he looks and writes that which is written on the tablet.** Apparently, the full text of the passage was written on the tablet. The Gemara rejects this: Emend the *baraita* and **say: He looks and writes like** that **which is written on the tablet.** The tablet aids the scribe in remembering the text that must be written.


###### Yoma 37b:6
[Yoma 37b:6](https://torahapp.org/share/book/Yoma/r/37b:6)

מֵיתִיבִי: כְּשֶׁהוּא כּוֹתֵב — רוֹאֶה וְכוֹתֵב מָה שֶׁכָּתוּב בַּטַּבְלָא, וּמָה כָּתוּב בַּטַּבְלָא — ״אִם שָׁכַב אִישׁ אוֹתָךְ״ [״וְאִם לֹא שָׁכַב״], ״אִם שָׂטִית״ ״אִם לֹא שָׂטִית״! הָתָם

**William Davidson Edition - English:**
The Gemara **raises an objection** from a different *baraita*: **When he writes, he looks and writes that which is written on the tablet. And what is written on the tablet? If a man lay with you…and if he did not lay with you; if you strayed…if you did not stray** (see Numbers 5:19–20). Apparently, the full text of the passage was written on the tablet. The Gemara answers: **There,** it was written