Keritot 6b Page 78 Jebhammoth 61 Work (Plus · 2026)

These references relate to specific discussions within the Babylonian Talmud

long-form article

Below is a exploring these Talmudic passages, their legal contexts, and how they interrelate in rabbinic thought. The article is structured for clarity, academic interest, and keyword relevance. keritot 6b page 78 jebhammoth 61 work

• The standard Vilna Talmud editions of Keritot and Yevamot.
• Rashi and Tosafot on the relevant dafim.
• Rambam, Mishneh Torah: Hilchot Teshuvah; Hilchot Ishut (for Yevamot-related family law).
• Modern scholarly commentaries on sacrificial laws and levirate marriage in rabbinic literature.

1. Keritot 6b – Provides the definition of melakhah for karet purposes. Unintentional violation requires a chatat (sin offering); intentional violation (with warning) incurs karet.
2. Page 78 – Likely a reference to a specific commentary, possibly the Tosafot on Keritot 6b, which discusses the “78 categories of forbidden labor” (a mnemonic: 39 main labors + 39 subcategories? No, actually 39 primary labors, but Tosafot sometimes counts derivations). Alternatively, page 78 in the Rif or Rosha commentary elaborates on the case of partial work.
3. Jebhammoth (Yevamot) 61 – Establishes that commanded service (avodah) is exempt from labor prohibitions. A kohen slaughtering a korban on Yom Kippur is not violating “work” — he is fulfilling avodah.
4. Work – The unifying theme: What constitutes forbidden labor vs. commanded sacred work. The Talmud in these two places creates a glorious dialectic: The same physical action (lifting an object, lighting a fire, slaughtering an animal) can be either a capital sin or a divine duty, depending on context, intent, and commandment.

Ritual Purity and Gentility

: A famous and controversial ruling by Rabbi Shimon ben Yochai on page 61a states that the graves of gentiles do not convey ritual impurity through "tent-impurity" ( tumat ohel ). He derives this from Ezekiel 34:31: "And you My sheep... are men [Adam]," concluding that in certain technical legal contexts, the term Adam refers specifically to the Jewish people. These references relate to specific discussions within the