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Text Excerpt
התם משום מררייהו. אי הכי, היינו דקתני עלה: אמר רבן שמעון בן גמליאל: במה דברים אמורים? שלא נגעו במטה, אבל נגעו במטה – אסורין.
The Talmud rejects this proof: There, the parents threw the garments onto their son’s bier because of their bitterness over his death, but they did not really mean to designate the garments to be buried with him. The Talmud raises a difficulty: If so, how can one understand that which is taught with regard to this baraita: Rabban Shimon ben Gamliel said: In what case is this statement said? It is stated with regard to a case where the garments did not yet touch the bier before they were saved. But if they already touched the bier, they are forbidden. If no importance is ascribed to what is done out of bitterness, why should the garments that touched the bier be forbidden?
תרגמה עולא: במטה הנקברת עמו, דמחלפי בתכריכי המת.
Ulla interpreted the baraita as referring to a case where the garments were thrown onto a bier that was to be buried together with the son, and it is possible that those garments might be mistaken for shrouds of the deceased. The rabbis decreed that it is prohibited to derive benefit from such garments, lest people mistakenly think that just as they are permitted, so too, actual shrouds are permitted. There is no proof from here that mere designation is significant and that articles designated for the dead are permanently forbidden.
תא שמע: כיס שעשאו להניח בו תפילין – אסור להניח בו מעות. הניח בו תפילין – יניח בו מעות. אימא: עשאו והניח בו תפילין – אסור להניח בו מעות, כדרב חסדא.
The Talmud suggests: Come and hear a proof in support of Abaye’s opinion from a baraita: If one fashioned a pouch in which to put tefillin, it is prohibited to put money in it. If he put tefillin in it, but he did not designate it beforehand for that purpose, he may still put money in it. The ruling of the first clause indicates that designation is significant. The Talmud rejects this proof: Say that the baraita should be understood as follows: If one fashioned a pouch for tefillin and then put the tefillin in it, it is prohibited to put money in it. This is in accordance with the ruling of Rav Ḥisda, that if one designated a cloth for the purpose of bundling tefillin in it and then he wrapped the tefillin in it, he may no longer use the cloth to hold money.