- שיתין מששת ימי בראשית נבראו
The Gemara brings sources that the shisin, into which the libations flowed, existed from the beginning of Creation. Rabbah bar bar Chanah said in the name of Rebbe Yochanan: שיתין מששת ימי בראשית נבראו – The shishin have existed since the six days of Creation. This is alluded in the passuk: חמוקי ירכיך כמו חלאים מעשה ידי אמן – Your concealed flanks are like jewels, the handiwork of a master craftsman. "Your concealed flanks" allude to the shisin that are at the foot (yerech) of the mizbayach, and the words "are like jewels" (chala’im) teaches that they are מחוללין ויורדין עד התהום – hollow and descend to the depths. The words "the handiwork of a master craftsman" is referring to the handiwork of the craftsmanship of Hakadosh Boruch Hu. It was taught in the academy of Rebbe Yishmael: The Torah begins with the word "בראשית" – אל תקרי "בראשית" אלא ברא שית – Do not pronounce it “Bereishis” (in the beginning) but rather “bara shis” (He created shis). Another Baraisa disputes this, maintaining that the shishin were manmade excavations.
- בשלשה דברים גדולה גמילות חסדים יותר מן הצדקה
It was taught in a Baraisa: בשלשה דברים גדולה גמילות חסדים יותר מן הצדקה – Acts of kindness are greater than tzedakah in three matters: (1) צדקה בממונו גמילות חסדים בין בגופו בין בממונו – Tzedakah is done only with one’s money . Acts of kindness are performed both, with his body and with his money. Rashi brings the examples of giving a hesped for a meis, being mesameach a chosson, or escorting a friend on a trip. (2) צדקה לעניים גמילות חסדים בין לעניים בין לעשירים – Tzedakah is given only to the poor, whereas acts of kindness are performed for both the poor and the rich. (3) צדקה לחיים גמילות חסדים בין לחיים בין למתים – Tzedakah is only performed for the living, whereas acts of kindness are performed for both the living and the dead.
- ותורת חסד על לשונה
Rebbe Elazar said: What is meant by that which is written in the passuk: "פיה פתחה בחכמה ותורת חסד על לשונה" – She opens her mouth with wisdom and the Torah of kindness is upon her tongue. Now, is there a Torah of chesed and a Torah that is not chesed? אלא תורה לשמה זו היא תורה של חסד – Rather, the distinction is that Torah learned for its own sake is referred to as a Torah of chesed, whereas Torah learned שלא לשמה – not for its own sake, is not referred to as a Torah of chesed. There are those who say that the distinction is as follows: תורה ללמדה זו היא תורה של חסד שלא ללמדה זו היא תורה שאינה של חסד – Torah that is learned with the intention of teaching it to others, is referred to as a Torah of chesed. However, Torah that is learned without the intention of teaching it to others is considered a Torah that is not of chesed.