In this daf, we are zocheh to see the beautiful ways of the hidden tzaddikim of Klal Yisrael. The Gemara continues the story of Abba Umna, showing his incredible anavah and how he refused to take back his stolen rugs once he had already dedicated them to tzedakah. We also learn of the great zechus of Rava, whose holy avodah protected his entire city, and we are introduced to the wondrous story of Rabbi Beroka Choza'a and Eliyahu HaNavi in the marketplace of Bei Lefet.
Through Eliyahu HaNavi, we discover the hidden greatness of simple-looking Yidden who earned a portion in the World-to-Come. We learn of a prison guard who risked his life to protect the tzniyus of Jewish women and save Klal Yisrael from harsh decrees, and two sweet jesters who dedicated themselves to bringing simchah to the brokenhearted and making shalom between people. The daf then transitions to the halachos of sounding the shofar during times of tzarah, detailing the specific calamities—such as agricultural pests and dangerous wild beasts—that require the tzibbur to cry out to Hashem.
לְצַפְרָא, כַּרְכִינְהוּ וְשַׁקְלִינְהוּ וְקָמוּ וּנְפַקוּ לְהוּ לְשׁוּקָא וְאַשְׁכְּחִינְהוּ.
In the morning, they rolled them up and took them, and they arose and went out to the marketplace and they found Abba.
אֲמַרוּ לֵיהּ: לְשַׁיְּימֵיהּ מָר הֵיכִי שָׁווּ.
They said to him: Let the Master appraise how much they are worth.
אֲמַר לְהוּ: הָכִי וְהָכִי.
He said to them: They are worth such and such.
אֲמַרוּ לֵיהּ: וְדִלְמָא שָׁווּ טְפֵי?
They said to him: But perhaps they are worth more?
אֲמַר לְהוּ: בְּהָכִי (שַׁקְלִינְהוּ) [שְׁקַלִי לְהוּ].
He said to them: For this amount I bought them.
אֲמַרוּ לֵיהּ: דִּידָךְ נִיהוּ וְשַׁקְלִינְהוּ מִינָּךְ.
They said to him: They are yours, and we took them from you.
אֲמַרוּ לֵיהּ: בְּמָטוּתָא מִינָּךְ בְּמַאי חֲשַׁדְתִּינַּן?
They said to him: We beg of you, of what did you suspect us when you realized we took them?
אֲמַר לְהוּ: אָמֵינָא, פִּדְיוֹן שְׁבוּיִים אִיקְּלַע לְהוּ לְרַבָּנַן, וְאִכְּסִיפוּ לְמֵימַר לִי.
He said to them: I said to myself, an opportunity for the redemption of captives presented itself to the Rabbis, and they were embarrassed to tell me and ask for the money directly, so they took the rugs to sell them.
אֲמַרוּ לֵיהּ: הַשְׁתָּא נִשְׁקְלִינְהוּ מָר!
They said to him: Now, let the Master take them back!
אֲמַר לְהוּ: מֵהָהוּא שַׁעְתָּא אַסַּחְתִּינְהוּ מִדַּעְתַּאי לִצְדָקָה.
He said to them: From that moment when I saw they were missing, I removed them from my mind and designated them for tzedakah, and I will not take back what was consecrated.
הֲוָה קָא חָלְשָׁא דַּעְתֵּיהּ דְּרָבָא מִשּׁוּם דְּאַבָּיֵי,
Rava was distressed because of the greater heavenly greeting received by Abaye, who was greeted every Erev Shabbos, while Rava was only greeted once a year.
אֲמַרוּ לֵיהּ: מִסָּתְיָיךְ דְּקָא מַגְּנַיתְּ אַכּוּלֵּהּ כַּרְכָא.
They said to him from Heaven to comfort him: It is enough for you that you protect the entire city with your great merit.
רַבִּי בְּרוֹקָא חוֹזָאָה הֲוָה שְׁכִיחַ בְּשׁוּקָא דְּבֵי לָפָט.
Rabbi Beroka Choza'ah was frequently found in the marketplace of Bei Lapat.
הֲוָה שְׁכִיחַ אֵלִיָּהוּ גַּבֵּיהּ, אֲמַר לֵיהּ: אִיכָּא בְּהַאי שׁוּקָא בַּר עָלְמָא דְּאָתֵי?
Eliyahu Hanavi was frequently found with him. He said to him: Is there in this marketplace anyone who is a member of the World-to-Come?
אֲמַר לֵיהּ: לָא.
He said to him: No.
אַדְּהָכִי וְהָכִי חֲזָא לְהָהוּא גַּבְרָא דַּהֲוָה סָיֵים מְסָאנֵי אוּכָּמֵי וְלָא רְמֵי חוּטָא דִתְכֵלְתָּא בִּגְלִימֵיהּ.
In the meantime, he saw a certain man who was wearing black shoes like the non-Jews and did not place a thread of techeiles on his cloak.
אֲמַר לֵיהּ: הַאי בַּר עָלְמָא דְּאָתֵי הוּא.
Eliyahu said to him: This man is a member of the World-to-Come.
רְהַט בָּתְרֵיהּ, אֲמַר לֵיהּ: מַאי עוֹבָדָךְ?
Rabbi Beroka ran after him and said to him: What is your occupation?
אֲמַר לֵיהּ: זִיל הָאִידָּנָא, וְתָא לִמְחַר.
He said to him: Go away now, and come tomorrow.
לִמְחַר אֲמַר לֵיהּ: מַאי עוֹבָדָךְ?
The next day, Rabbi Beroka said to him: What is your occupation?
אֲמַר לֵיהּ: זַנְדּוּקְנָא אֲנָא, וְאָסַרְנָא גַּבְרֵי לְחוֹד וְנָשֵׁי לְחוֹד, וְרָמֵינָא פּוּרְיַיאי בֵּין הָנֵי לְהָנֵי כִּי הֵיכִי דְּלָא לֵיתוֹ לִידֵי אִיסּוּרָא.
He said to him: I am a prison guard, and I imprison the men separately and the women separately, and I place my bed between these and those so that they will not come to transgression.
כִּי חָזֵינָא בַּת יִשְׂרָאֵל דְּיָהֲבִי נׇכְרִים עֲלַהּ עֵינַיְיהוּ, מָסַרְנָא נַפְשַׁאי וּמַצֵּילְנָא לַהּ.
When I see a Jewish woman upon whom the non-Jews have set their eyes, I risk my life and save her.
יוֹמָא חַד הֲווֹת נַעֲרָה מְאוֹרָסָה גַּבַּן דִּיהַבוּ בָּהּ נׇכְרִים עֵינַיְיהוּ, שְׁקַלִי דּוּרְדְּיָיא דְּחַמְרָא וּשְׁדַאי לַהּ בְּשִׁיפּוּלַהּ, וַאֲמַרִי: דַּשְׁתָּנָא הִיא.
One day, there was a betrothed young woman among us upon whom the non-Jews set their eyes. I took dregs of wine and threw them on her lower garments, and I said: She is a niddah, so they left her alone.
אֲמַר לֵיהּ: מַאי טַעְמָא לֵית לָךְ חוּטֵי, וּרְמֵית מְסָאנֵי אוּכָּמֵי?
Rabbi Beroka said to him: What is the reason you do not have tzitzis threads, and you wear black shoes?
אֲמַר לֵיהּ: עָיֵילְנָא וְנָפֵיקְנָא בֵּינֵי נׇכְרִים, כִּי הֵיכִי דְּלָא לִידְּעוּ דִּיהוּדָאָה אֲנָא.
He said to him: I go in and out among the non-Jews, so that they will not know that I am a Jew.
כִּי הָווּ גָּזְרִי גְּזֵירְתָּא, מוֹדַעְנָא לְהוּ לְרַבָּנַן וּבָעוּ רַחֲמֵי וּמְבַטְּלִי לִגְזֵירְתַּיְיהוּ.
When they decree a decree, I inform the Rabbis, and they pray for mercy and annul their decree.
וּמַאי טַעְמָא כִּי אָמֵינָא לָךְ אֲנָא מַאי עוֹבָדָךְ, וַאֲמַרְתְּ לִי: זִיל הָאִידָּנָא וְתָא לִמְחַר?
And what is the reason that when I said to you, 'What is your occupation?' you said to me, 'Go away now and come tomorrow'?
אֲמַר לֵיה...: בְּהַהִיא שַׁעְתָּא גָּזְרִי גְּזֵירְתָּא, וְאָמֵינָא: בְּרֵישָׁא אֵיזִיל וְאֶשְׁמְעַ[הּ], וְאֶשְׁלַח לְהוּ לְרַבָּנַן דְּלִבְעוֹ רַחֲמֵי עֲלַהּ דְּמִילְּתָא.
He said to him: At that moment, they had decreed a decree, and I said to myself: First I will go and hear the details, and I will send word to the Rabbis so that they may pray for mercy over this matter.
אַדְּהָכִי וְהָכִי אֲתוֹ הָנָךְ תְּרֵי אַחֵי.
In the meantime, those two brothers came to the marketplace.
אֲמַר לֵיהּ: הָנָךְ נָמֵי בְּנֵי עָלְמָא דְּאָתֵי נִינְהוּ.
Eliyahu said to him: These also are members of the World-to-Come.
אֲזַל לְגַבַּיְיהוּ, אֲמַר לְהוּ: מַאי עוֹבָדַיְיכוּ?
Rabbi Beroka went to them and said to them: What is your occupation?
אֲמַרוּ לֵיהּ: אִינָשֵׁי בָּדוֹחֵי אֲנַן, מְבַדְּחִינַן עֲצִיבֵי.
They said to him: We are cheerful people; we cheer up the depressed.
אִי נָמֵי, כִּי חָזֵינַן בֵּי תְרֵי דְּאִית לְהוּ תִּיגְרָא בַּהֲדַיְיהוּ, טָרְחִינַן וְעָבְדִינַן לְהוּ שְׁלָמָא.
Alternatively, when we see two people who have a quarrel between them, we exert ourselves and make peace for them.
עַל אֵלּוּ מַתְרִיעִין בְּכׇל מָקוֹם כּוּ׳.
We learned in the Mishnah: For these they sound the alarm in every place, etc.
תָּנוּ רַבָּנַן, עַל אֵלּוּ מַתְרִיעִין בְּכׇל מָקוֹם: עַל הַשִּׁדָּפוֹן, וְעַל הַיֵּרָקוֹן, וְעַל אַרְבֶּה וְחָסִיל, וְעַל חַיָּה רָעָה.
The Sages taught in a Braisa: For these they sound the alarm in every place: For blight, and for mildew, and for locusts and caterpillars, and for a dangerous beast.
רַבִּי עֲקִיבָא אוֹמֵר: עַל הַשִּׁדָּפוֹן וְעַל הַיֵּרָקוֹן בְּכׇל שֶׁהוּא.
Rabbi Akiva says: For blight and for mildew, they sound the alarm for any amount of damage.
אַרְבֶּה וְחָסִיל, אֲפִילּוּ לֹא נִרְאָה בְּאֶרֶץ יִשְׂרָאֵל אֶלָּא כָּנָף אֶחָד — מַתְרִיעִין עֲלֵיהֶן.
For locusts and caterpillars, even if there was not seen in Eretz Yisrael but a single wing of one pest, they sound the alarm over them.
וְעַל חַיָּה וְכוּ׳.
The Mishnah taught: And for a dangerous beast, etc.
תָּנוּ רַבָּנַן: חַיָּה רָעָה שֶׁאָמְרוּ, בִּזְמַן שֶׁהִיא מְשׁוּלַּחַת — מַתְרִיעִין עָלֶיהָ, אֵינָהּ מְשׁוּלַּחַת — אֵין מַתְרִיעִין עָלֶיהָ.
The Sages taught in a Braisa: The dangerous beast that they spoke of, when it is unleashed in an abnormal outbreak, they sound the alarm over it; but if it is not unleashed, they do not sound the alarm over it.
אֵי זוֹ הִיא מְשׁוּלַּחַת וְאֵי זוֹ הִיא שֶׁאֵינָהּ מְשׁוּלַּחַת?
Which is considered unleashed, and which is considered not unleashed?
נִרְאֵית בָּעִיר — מְשׁוּלַּחַת, בַּשָּׂדֶה — אֵינָהּ מְשׁוּלַּחַת.
If it is seen in the city, it is unleashed; if it is seen in the field, it is not unleashed.
בַּיּוֹם — מְשׁוּלַּחַת, בַּלַּיְלָה — אֵינָהּ מְשׁוּלַּחַת.
If it is seen by day, it is unleashed; if it is seen at night, it is not unleashed.
רָאֲתָה שְׁנֵי בְּנֵי אָדָם וְרָצְתָה אַחֲרֵיהֶן — מְשׁוּלַּחַת. נֶחְבֵּאת מִפְּנֵיהֶן — אֵינָהּ מְשׁוּלַּחַת.
If it saw two people and ran after them, it is unleashed. If it hid from them, it is not unleashed.
טָרְפָה שְׁנֵי בְּנֵי אָדָם וְאָכְלָה אֶחָד מֵהֶן — מְשׁוּלַּחַת. אָכְלָה שְׁנֵיהֶן — אֵינָהּ מְשׁוּלַּחַת.
If it mauled two people and ate only one of them, it is unleashed because it killed the other out of viciousness. If it ate both of them, it is not unleashed, as it was merely hungry.
עָלְתָה לַגַּג וְנָטְלָה תִּינוֹק מֵעֲרִיסָה — מְשׁוּלַּחַת.
If it climbed onto the roof and took a baby from a cradle, it is unleashed.
הָא גּוּפַהּ קַשְׁיָא, אָמְרַתְּ: נִרְאֲתָה בָּעִיר — מְשׁוּלַּחַת; לָא שְׁנָא בַּיּוֹם וְלָא שְׁנָא בַּלַּיְלָה.
The Gemara asks: This Braisa itself is difficult. You said: If it is seen in the city, it is unleashed, which implies there is no difference by day and there is no difference at night.
וַהֲדַר אָמְרַתְּ: בַּיּוֹם — מְשׁוּלַּחַת, בַּלַּיְלָה — אֵינָהּ מְשׁוּלַּחַת!
And then you said: By day it is unleashed, at night it is not unleashed!
לָא קַשְׁיָא, הָכִי קָאָמַר: נִרְאֲתָה בָּעִיר בַּיּוֹם — מְשׁוּלַּחַת. בָּעִיר בַּלַּיְלָה — אֵינָהּ מְשׁוּלַּחַת.
The Gemara answers: This is not difficult; this is what it is saying: If it is seen in the city by day, it is unleashed. If it is seen in the city at night, it is not unleashed.
אִי נָמֵי בַּשָּׂדֶה, אֲפִילּוּ בַּיּוֹם — אֵינָהּ מְשׁוּלַּחַת. (בַּשָּׂדֶה, בַּלַּיְלָה — אֵינָהּ מְשׁוּלַּחַת).
Alternatively, if it is seen in the field, even by day it is not unleashed. And if it is seen in the field at night, it is certainly not unleashed.
רָאֲתָה שְׁנֵי בְּנֵי אָדָם וְרָצְתָה אַחֲרֵיהֶן — מְשׁוּלַּחַת, הָא עוֹמֶדֶת — אֵינָהּ מְשׁוּלַּחַת.
The Gemara points out another contradiction: The Braisa states: If it saw two people and ran after them, it is unleashed, which implies that if it was merely standing and looking at them, it is not unleashed.
וַהֲדַר אָמְרַתְּ: נֶחְבֵּאת מִפְּנֵיהֶן — אֵינָהּ מְשׁוּלַּחַת, הָא עוֹמֶדֶת — מְשׁוּלַּחַת!
And then you said: If it hid from them, it is not unleashed, which implies that if it was merely standing, it is unleashed!
לָא קַשְׁיָא: כָּאן — בְּשָׂדֶה הַסְּמוּכָה לַאֲגַם, כָּאן — בְּשָׂדֶה שֶׁאֵינָהּ סְמוּכָה לַאֲגַם.
The Gemara answers: This is not difficult. Here, where standing is not considered unleashed, it is in a field close to a marsh where wild beasts are common. Here, where standing is considered unleashed, it is in a field that is not close to a marsh.
טָרְפָה שְׁנֵי בְּנֵי אָדָם כְּאֶחָד וְאָכְלָה אֶחָד מֵהֶן — מְשׁוּלַּחַת, שְׁנֵיהֶם — אֵינָהּ מְשׁוּלַּחַת.
The Braisa stated: If it mauled two people together and ate only one of them, it is unleashed; if it ate both of them, it is not unleashed.
וְהָא אָמְרַתְּ אֲפִילּוּ רָצְתָה!
The Gemara asks: But did you not say that even if it merely ran after them, it is considered unleashed? Why then must it maul them to be considered unleashed?
אָמַר רַב פָּפָּא: כִּי תָּנֵי הָהִיא, בְּאַגְמָא.
Rav Pappa said: When that ruling of the Braisa was taught, it was referring to a case in the marsh itself, where running after people is normal, so it is only considered unleashed if it mauls them and eats only one.
גּוּפָא: עָלְתָה לַגַּג וְנָטְלָה תִּינוֹק מֵעֲרִיסָה — מְשׁוּלַּחַת.
The Gemara analyzes the text itself: If it climbed onto the roof and took a baby from a cradle, it is unleashed.
פְּשִׁיטָא!
The Gemara asks: This is obvious! Why did the Braisa need to state this?
אָמַר רַב פָּפָּא: כְּכוּכֵי דְצַיָּידֵי.
Rav Pappa said: This is necessary to state even in a case where the roof was sloped and low like the huts of hunters, which are easily accessible, yet it is still considered unleashed.
עַל הַחֶרֶב וְכוּ׳.
We learned in the Mishnah: For the sword, etc.
תָּנוּ רַבָּנַן: חֶרֶב שֶׁאָמְרוּ, אֵינוֹ צָרִיךְ לוֹמַר חֶרֶב שֶׁאֵינוֹ שֶׁל שָׁלוֹם, אֶלָּא אֲפִילּוּ חֶרֶב שֶׁל שָׁלוֹם.
The Sages taught in a Braisa: The sword that they spoke of, it is not necessary to say that they sound the alarm for a sword that is not of peace (an invading army), but even for a sword of peace (an army passing through to fight elsewhere).
שֶׁאֵין לְךָ חֶרֶב שֶׁל שָׁלוֹם יוֹתֵר מִפַּרְעֹה נְכֹה, וְאַף עַל פִּי כֵן נִכְשַׁל בָּהּ הַמֶּלֶךְ יֹאשִׁיָּהוּ,
For you have no sword of peace greater than that of Pharaoh Necho, and even so, King Yoshiyahu stumbled through it,
שֶׁנֶּאֱמַר: ״וַיִּשְׁלַח אֵלָיו מַלְאָכִים לֵאמֹר מַה לִּי וָלָךְ מֶלֶךְ יְהוּדָה לֹא עָלֶיךָ אַתָּה הַיּוֹם כִּי אֶל בֵּית מִלְחַמְתִּי וֵאלֹהִים אָמַר לְבַהֲלֵנִי חֲדַל לְךָ מֵאֱלֹהִים אֲשֶׁר עִמִּי וְאַל יַשְׁחִיתֶךָ״.
as it is said: "And he sent messengers to him, saying: What have I to do with you, King of Yehudah? I do not come against you today, but against the house of my war, and Elokim commanded me to make haste; cease from meddling with Elokim Who is with me, that He not destroy you."
מַאי: ״אֱלֹהִים אֲשֶׁר עִמִּי״?
The Gemara asks: What is the meaning of "Elokim Who is with me"?
אָמַר רַב יְהוּדָה אָמַר רַב: זוֹ עֲבוֹדָה זָרָה.
Rav Yehudah said that Rav said: This refers to his idolatry, which Pharaoh Necho called his god.
אֲמַר: הוֹאִיל וְקָא בָּטַח בַּעֲבוֹדָה זָרָה — יָכֵילְנָא לֵיהּ.
Yoshiyahu said: Since he trusts in idolatry, I will be able to defeat him.
״וַיֹּרוּ הַיֹּרִים לַמֶּלֶךְ יֹאשִׁיָּהוּ וַיֹּאמֶר הַמֶּלֶךְ לַעֲבָדָיו הַעֲבִירוּנִי כִּי הׇחֳלֵיתִי מְאֹד״,
The pasuk says: "And the archers shot at King Yoshiyahu, and the king said to his servants: Take me away, for I am sorely wounded."
מַאי ״כִּי הׇחֳלֵיתִי מְאֹד״?
The Gemara asks: What is the meaning of "for I am sorely wounded"?
אָמַר רַב יְהוּדָה אָמַר רַב: מְלַמֵּד שֶׁעָשׂוּ כׇּל גּוּפוֹ כִּכְבָרָה.
Rav Yehudah said that Rav said: This teaches that they made his entire body like a sieve with their arrows.
אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: מִפְּנֵי מָה נֶעֱנַשׁ יֹאשִׁיָּהוּ — מִפְּנֵי שֶׁהָיָה לוֹ לִימָּלֵךְ בְּיִרְמְיָהוּ וְלֹא נִמְלַךְ.
Rabbi Shmuel bar Nachmani said that Rabbi Yonatan said: For what reason was Yoshiyahu punished? Because he should have consulted with Yirmeyahu, and he did not consult him.
מַאי דְּרַשׁ: ״וְחֶרֶב לֹא תַעֲבֹר בְּאַרְצְכֶם״, מַאי ״חֶרֶב״?
What verse did Yoshiyahu expound to justify his war? The verse: "And a sword shall not pass through your land." What is the meaning of "sword" here?
אִילֵּימָא חֶרֶב שֶׁאֵינָהּ שֶׁל שָׁלוֹם, וְהָכְתִיב: ״וְנָתַתִּי שָׁלוֹם בָּאָרֶץ״!
If we say it means a sword that is not of peace, but it is already written: "And I will give peace in the land"!
אֶלָּא אֲפִילּוּ שֶׁל שָׁלוֹם.
Rather, it must mean even a sword of peace shall not pass through.
וְהוּא אֵינוֹ יוֹדֵעַ שֶׁאֵין דּוֹרוֹ דּוֹמֶה יָפֶה.
But he did not know that his generation was not fittingly righteous, as they worshipped idols in secret, so the blessing did not apply.
כִּי הֲוָה נִיחָא נַפְשֵׁיהּ, חֲזָא יִרְמְיָהוּ שִׂפְווֹתֵיהּ דְּקָא מְרַחֲשָׁן, אָמַר: שֶׁמָּא חַס וְשָׁלוֹם מִילְּתָא דְּלָא מְהַגְּנָא אֲמַר אַגַּב צַעֲרֵיהּ.
When his soul was departing, Yirmeyahu saw his lips moving. He said: Perhaps, Heaven forbid, he is saying something improper due to his pain?
גְּחֵין וְשַׁמְעֵיהּ דְּקָא מַצְדֵּיק עֲלֵיהּ דִּינָא אַנַּפְשֵׁיהּ, אֲמַר: ״צַדִּיק הוּא ה׳ כִּי פִיהוּ מָרִיתִי״.
Yirmeyahu bent down and heard him justifying the Divine judgment upon himself; he said: "Hashem is righteous, for I have rebelled against His word."
פְּתַח עֲלֵיהּ הַהִיא שַׁעְתָּא: ״רוּחַ אַפֵּינוּ מְשִׁיחַ ה׳״.
Yirmeyahu opened his lamentation over him at that moment: "The breath of our nostrils, the anointed of Hashem was captured in their pits."
מַעֲשֶׂה וְיָרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם כּוּ׳.
We learned in the Mishnah: It happened that the Elders went down from Yerushalayim to their cities, etc.
אִיבַּעְיָא לְהוּ: כִּמְלֹא תַנּוּר תְּבוּאָה, אוֹ דִלְמָא כִּמְלֹא תַנּוּר פַּת.
A dilemma was raised to them: Does the Mishnah mean the capacity of an oven of grain, or perhaps the capacity of an oven of bread?
תָּא שְׁמַע: כִּמְלֹא פִי תַנּוּר.
Come and hear a proof from a Braisa: "Like the capacity of the opening of an oven."
וַעֲדַיִין תִּיבְּעֵי לְהוּ: כְּכִיסּוּיָא דְתַנּוּרָא, אוֹ דִלְמָא כִּי דָרָא דְרִיפְתָּא דְּהָדַר לֵיהּ לְפוּמָּא דְתַנּוּרָא?
And still the dilemma is raised to them: Does this mean like the cover of the oven, or perhaps like the row of bread that surrounds the opening of the oven?
תֵּיקוּ.
The Gemara concludes: Let it stand unresolved.
וְעוֹד גָּזְרוּ תַּעֲנִית עַל שֶׁאָכְלוּ זְאֵבִים כּוּ׳.
We learned in the Mishnah: And furthermore, they decreed a fast because wolves devoured two children, etc.
אָמַר עוּלָּא מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק: מַעֲשֶׂה וּבָלְעוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת וֶהֱקִיאוּם דֶּרֶךְ בֵּית הָרְעִי.
Ulla said in the name of Rabbi Shimon ben Yehotzadak: It happened that wolves swallowed two children and excreted them through the rectum.
וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים, וְטִיהֲרוּ אֶת הַבָּשָׂר, וְטִמְּאוּ אֶת הָעֲצָמוֹת.
And the case came before the Sages, and they ruled the flesh pure because it was digested, and they ruled the bones impure as they remained intact.
עַל אֵלּוּ מַתְרִיעִין בְּשַׁבָּת כּוּ׳.
We learned in the Mishnah: For these they sound the alarm on Shabbos, etc.
תָּנוּ רַבָּנַן: עִיר שֶׁהִקִּיפוּהָ נׇכְרִים אוֹ נָהָר, וְאֶחָד סְפִינָה הַמִּיטָּרֶפֶת בַּיָּם, וְאֶחָד יָחִיד שֶׁנִּרְדָּף מִפְּנֵי נׇכְרִים אוֹ מִפְּנֵי לִסְטִין וּמִפְּנֵי רוּחַ רָעָה — מַתְרִיעִין בְּשַׁבָּת.
The Sages taught in a Braisa: A city that non-Jews or a river surrounded, and similarly a ship that is tossed in the sea, and similarly an individual who is pursued by non-Jews or by bandits or by an evil spirit — they sound the alarm on Shabbos to cry out for help.
וְעַל כּוּלָּן יָחִיד רַשַּׁאי לְסַגֵּף אֶת עַצְמוֹ בְּתַעֲנִית.
And for all of them, an individual is permitted to afflict himself with a fast.
רַבִּי יוֹסֵי אוֹמֵר: אֵין הַיָּחִיד רַשַּׁאי לְסַגֵּף אֶת עַצְמוֹ בְּתַעֲנִית, שֶׁמָּא יִצְטָרֵךְ לַבְּרִיּוֹת וְאֵין הַבְּרִיּוֹת מְרַחֲמוֹת עָלָיו.
Rabbi Yose says: An individual is not permitted to afflict himself with a fast, lest he become dependent on people and people will not have mercy on him.
אָמַר רַב יְהוּדָה אָמַר רַב: מַאי טַעְמָא דְּרַבִּי יוֹסֵי — דִּכְתִיב: ״וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה״ — נְשָׁמָה שֶׁנָּתַתִּי בְּךָ הַחְיֵיה.
Rav Yehudah said that Rav said: What is the reason of Rabbi Yose? As it is written: "And man became a living soul" — which means: The soul that I gave you, keep it alive and do not weaken it.
שִׁמְעוֹן הַתִּימְנִי אוֹמֵר: אַף עַל הַדֶּבֶר כּוּ׳.
We learned in the Mishnah: Shimon HaTimni says: Even for pestilence, etc.
אִיבַּעְיָא לְהו...: לֹא הוֹדוּ לוֹ חֲכָמִים בַּשַּׁבָּת, אֲבָל בַּחוֹל — הוֹדוּ לוֹ, אוֹ דִלְמָא: לֹא הוֹדוּ לוֹ כְּלָל?
A dilemma was raised to them: Did the Sages mean that they did not agree with him on Shabbos, but on weekdays they agreed with him; or perhaps they did not agree with him at all?
תָּא שְׁמַע, דְּתַנְיָא: מַתְרִיעִין עַל הַדֶּבֶר בַּשַּׁבָּת, וְאֵין צָרִיךְ לוֹמַר בַּחוֹל.
Come and hear a proof, as it is taught in a Braisa: They sound the alarm for pestilence on Shabbos, and it goes without saying on weekdays.
רַבִּי חָנָן בֶּן פִּיטוֹם תַּלְמִידוֹ שֶׁל רַבִּי עֲקִיבָא מִשּׁוּם רַבִּי עֲקִיבָא אוֹמֵר: אֵין מַתְרִיעִין עַל הַדֶּבֶר כׇּל עִיקָּר.
Rabbi Chanan ben Pitom, the disciple of Rabbi Akiva, says in the name of Rabbi Akiva: They do not sound the alarm for pestilence at all on Shabbos.
עַל כׇּל צָרָה שֶׁלֹּא תָּבוֹא עַל הַצִּבּוּר כּוּ׳.
We learned in the Mishnah: For any trouble that may not come upon the community, etc.
תָּנוּ רַבָּנַן: עַל כׇּל צָרָה שֶׁלֹּא תָּבוֹא עַל הַצִּבּוּר מַתְרִיעִין עָלֶיהָ, חוּץ מֵרוֹב גְּשָׁמִים.
The Sages taught in a Braisa: For any trouble that may not come upon the community, they sound the alarm for it, except for an abundance of rain.
מַאי טַעְמָא?
The Gemara asks: What is the reason?
The daf begins by concluding the story of Abba Umna's extraordinary tzedakah and Rava's protective merit over his city, followed by Eliyahu HaNavi pointing out the hidden tzaddikim in the market of Bei Lefet—specifically a prison guard who saved Jewish women and warned the Sages of decrees, and two jesters who brought joy and made peace. The Gemara then transitions to a Mishnah and Baraita discussing the public alarms sounded for various tzaros. The Sages teach that we sound the alarm for blight, mildew, locusts, and dangerous beasts, with Rabbi Akiva ruling that even a single locust wing in Eretz Yisrael triggers the alarm. Finally, the Gemara defines what constitutes an abnormal outbreak of wild beasts in a populated area—such as a beast appearing in the city by day, chasing two people, or climbing onto a roof to snatch a baby—which requires sounding the alarm, as opposed to natural animal behavior driven by hunger.
We often look for greatness in the most obvious places—in the front of the beis medrash, in public displays of piety, or in grand, visible acts of leadership. But the Gemara on our daf pulls back the curtain of this world to show us what true greatness looks like in the eyes of Heaven. Elijah the Prophet points out that the ones who are truly zocheh to the World-to-Come are those who quietly, without any fanfare, dedicate their lives to helping other Yidden.
Look at the prison guard who dressed like a gentile to protect Jewish daughters and warn the Sages of harsh decrees, or the two brothers whose entire 'avodah' was simply to cheer up the brokenhearted and make peace between people. These were not famous roshei yeshiva; they were simple people in the marketplace. Yet, their quiet, hidden care for Hashem's children made them the nobility of the Next World.
This is a profound lesson for our daily lives. You do not need a crown or a title to be a giant in the eyes of the Aibershter. When you notice someone who is down and you take two minutes to make them smile, or when you step in to quietly resolve a small dispute between friends or family members, you are performing the highest avodah.
Today, look around your immediate circle—at work, in the shul, or right inside your own home—find one person who looks a bit down or stressed, and make a deliberate effort to cheer them up or offer a warm, encouraging word.