Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

February 5, 2017 | 讟壮 讘砖讘讟 转砖注状讝

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the Refuah Shlemah of Naama bat Yael Esther.

Bava Batra 14

Can one write聽a scroll with Torah, Neviim and Ketuvim together? 聽How many lines does one leave at the end of a book? 聽Can one start a book at the beginning of a section of parchment? 聽What is the ideal size for a Torah scroll to be? 聽How does that size work together with the opinion that there was a sefer Torah that sat in the Aron in the Beit Hamikdash? 聽There is a debate regarding the size of the aron and whether or not there was a Torah inside or adjacent to the aron. 聽 The gemara then discusses the order of the books of Tanach, which has several differences from聽the order in the Tanachim that we use today.
Study Guide Bava Batra 14


If the lesson doesn't play, click "Download"

讜讗诐 讘讗 诇讞转讜讱 讞讜转讱 诪讗讬 拽讗诪专 讛讻讬 拽讗诪专 砖讗诐 讘讗 诇讞转讜讱 讞讜转讱

And if he wishes to cut the scroll, he may cut it. The Gemara is surprised at this: What is the tanna saying? Why is mention made here of cutting the scroll? The Gemara answers: This is what the tanna is saying: He arranges the text so that if he finishes a book at the bottom of one column, he begins the next book at the top of the next column without leaving any empty space, so that if he wishes to cut the scroll, he may cut it. If he does not begin the next book at the top of the next column, he will not be able to cut the scroll, because it is not fitting for a scroll to begin with an empty space.

讜专诪讬谞讛讬 转讞诇转 住驻专 讜住讜驻讜 讻讚讬 诇讙讜诇 讻讚讬 诇讙讜诇 诪讗讬 讗讬 讻讚讬 诇讙讜诇 注诪讜讚 拽砖讬讗 讛拽祝 讗讬 讻讚讬 诇讙讜诇 讛拽祝 拽砖讬讗 注诪讜讚

The Gemara raises a contradiction between this baraita and another baraita that teaches: Enough parchment should be left at the beginning of the scroll and at its end for winding. The Gemara clarifies: For winding around what? If it means for winding around the pole to which the beginning of the scroll is fastened, this is difficult in light of what is taught in the first baraita, that at the end of the scroll enough parchment should be left for winding around the entire circumference of the scroll. And if it means for winding around the entire circumference, this is difficult in light of what is taught in the first baraita that at the beginning of the scroll enough parchment should be left for winding around the pole.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诇爪讚讚讬谉 拽转谞讬

Rav Na岣an bar Yitz岣k said: The tanna teaches the halakha disjunctively, referring to two separate cases. He issues a general statement requiring that enough parchment be left for winding as needed: At the beginning of the pole, enough to wind around the pole, and at the end of the scroll, enough to wind around the circumference.

专讘 讗砖讬 讗诪专 讻讬 转谞讬讗 讛讛讬讗 讘住驻专 转讜专讛 讻讚转谞讬讗 讻诇 讛住驻专讬诐 谞讙诇诇讬诐 诪转讞诇转谉 诇住讜驻谉 讜住驻专 转讜专讛 谞讙诇诇 诇讗诪爪注讬转讜 讜注讜砖讛 诇讜 注诪讜讚 讗讬诇讱 讜讗讬诇讱 讗诪专 专讘讬 讗诇讬注讝专 讘专讘讬 爪讚讜拽 讻讱 讛讬讜 讻讜转讘讬 住驻专讬诐 砖讘讬专讜砖诇讬诐 注讜砖讬谉 住驻专讬讛诐

Rav Ashi said: When that second baraita is taught, indicating that the same measure of parchment is left at both the beginning and the end of the scroll, it was referring to a Torah scroll, as it is taught in a baraita: All other scrolls are wound from the beginning to the end around a single pole, but a Torah scroll is wound from both ends to the middle around two poles, one of which he attaches at this end of the scroll and the other at the other end. Rabbi Eliezer, son of Rabbi Tzadok, said: This is how the scribes in Jerusalem made their scrolls, i.e., with poles at either end so that it could be rolled to the middle.

转谞讜 专讘谞谉 讗讬谉 注讜砖讬谉 住驻专 转讜专讛 诇讗 讗专讻讜 讬讜转专 注诇 讛拽讬驻讜 讜诇讗 讛拽讬驻讜 讬讜转专 注诇 讗专讻讜 砖讗诇讜 讗转 专讘讬 砖讬注讜专 住驻专 转讜专讛 讘讻诪讛 讗诪专 诇讛谉 讘讙讜讬诇 砖砖讛 讘拽诇祝 讘讻诪讛 讗讬谞讬 讬讜讚注

The Sages taught: A Torah scroll should not be made in such a manner that its length, i.e., its height, is greater than its circumference when it is rolled up; nor should its circumference be greater than its length. They asked Rabbi Yehuda HaNasi: What should the size of a Torah scroll be? Rabbi Yehuda HaNasi said to them: If it was written on a hide that was treated with gallnuts [gevil ] it should be six handbreadths long. They asked him further: How much should it be if it was written on ordinary parchment [kelaf ]? Rabbi Yehuda HaNasi said to them: I do not know.

专讘 讛讜谞讗 讻转讘 砖讘注讬谉 住驻专讬 讚讗讜专讬讬转讗 讜诇讗 讗讬转专诪讬 诇讬讛 讗诇讗 讞讚 专讘 讗讞讗 讘专 讬注拽讘 讻转讘 讞讚 讗诪砖讻讬讛 讚注讬讙诇讬 讜讗讬转专诪讬 诇讬讛 讬讛讘讜 讘讬讛 专讘谞谉 注讬谞讬讬讛讜 讜谞讞 谞驻砖讬讛

It is related that Rav Huna wrote seventy Torah scrolls himself, and it happened for him only once that the length and the circumference were equal. Rav A岣 bar Ya鈥檃kov wrote one Torah scroll on calf hide and it happened to have the same length and circumference. The Sages looked at him and his achievement with jealousy, and he died from their envious gaze.

讗诪专讜 诇讬讛 专讘谞谉 诇专讘 讛诪谞讜谞讗 讻转讘 专讘讬 讗诪讬 讗专讘注 诪讗讛 住驻专讬 转讜专讛 讗诪专 诇讛讜 讚讬诇诪讗 转讜专讛 爪讜讛 诇谞讜 诪砖讛 讻转讘 讗诪专 诇讬讛 专讘讗 诇专讘讬 讝讬专讗 谞讟注 专讘讬 讬谞讗讬 讗专讘注 诪讗讛 讻专诪讬 讗诪专 诇讬讛 讚讬诇诪讗 砖转讬诐 讻谞讙讚 砖转讬诐 讜讗讞转 讬讜爪讗 讝谞讘

The Sages said to Rav Hamnuna: Rabbi Ami wrote four hundred Torah scrolls. Rav Hamnuna said to them: Perhaps he wrote the verse: 鈥淢oses commanded us the Torah鈥 (Deuteronomy 33:4) four hundred times, rather than four hundred complete Torah scrolls, as it is difficult to say that he could have written so many, even over a lifetime. Similarly, Rava said to Rabbi Zeira: Rabbi Yannai planted four hundred vineyards. Rava said to him: Perhaps he did not plant large vineyards, but only the smallest possible vineyards recognized by halakha, which are composed of two vines facing another two vines, with a fifth one protruding like a tail, extending out beyond the square.

诪讬转讬讘讬 讗专讜谉 砖注砖讛 诪砖讛 讗诪转讬诐 讜讞爪讬 讗专讻讜 讜讗诪讛 讜讞爪讬 专讞讘讜 讜讗诪讛 讜讞爪讬 拽讜诪转讜 讘讗诪讛 讘转 砖砖讛 讟驻讞讬诐

The Gemara raises an objection to what is taught with regard to the length of a Torah scroll from a baraita: With regard to the Ark of the Covenant that Moses fashioned, its length was two and one-half cubits, its width was one and one-half cubits, and its height was one and one-half cubits (see Exodus 25:10), the cubit used for these measurements being six handbreadths. Therefore, the Ark was fifteen handbreadths long, nine handbreadths wide, and nine handbreadths high.

讜讛诇讜讞讜转 讗专讻谉 砖砖讛 讜专讞讘谉 砖砖讛 讜注讘讬讬谉 砖诇砖讛 诪讜谞讞讜转 讻谞讙讚 讗专讻讜 砖诇 讗专讜谉 讻诪讛 诇讜讞讜转 讗讜讻诇讜转 讘讗专讜谉 砖谞讬诐 注砖专 讟驻讞讬诐 谞砖转讬讬专讜 砖诐 砖诇砖讛 讟驻讞讬诐 爪讗 诪讛谉 讟驻讞 讞爪讬讜 诇讻讜转诇 讝讛 讜讞爪讬讜 诇讻讜转诇 讝讛 谞砖转讬讬专讜 砖诐 砖谞讬 讟驻讞讬诐 砖讘讛谉 住驻专 转讜专讛 诪讜谞讞

The baraita continues: And as for the tablets, their length was six handbreadths, their width was six handbreadths, and their thickness was three handbreadths. The tablets were placed along the length of the Ark, one next to the other. If so, how much space did the tablets occupy along the length of the Ark? Twelve handbreadths, as each tablet was six handbreadths long. Three handbreadths were left there along the length of the Ark, for a total of fifteen handbreadths. Deduct a handbreadth from them: One-half a handbreadth for this wall, namely, the thickness of the wooden Ark itself, and one-half a handbreadth for the other wall. Accordingly, two handbreadths were left there, in which the Torah scroll written by Moses lay.

砖谞讗诪专 讗讬谉 讘讗专讜谉 专拽 砖谞讬 诇讞讜转 讛讗讘谞讬诐 讗砖专 讛谞讞 砖诐 诪砖讛 [讜讙讜壮] 诪讗讬 讗讬谉 讘讗专讜谉 专拽 诪讬注讜讟 讗讞专 诪讬注讜讟 讜讗讬谉 诪讬注讜讟 讗讞专 诪讬注讜讟 讗诇讗 诇专讘讜转 住驻专 转讜专讛 砖诪讜谞讞 讘讗专讜谉

What biblical source indicates that a Torah scroll was placed there? As it is stated: 鈥淭here was nothing in the Ark except the two tablets of stone which Moses put there鈥 (I聽Kings 8:9). What does 鈥渢here was nothing in the Ark except鈥 mean? This is an example of a restriction following a restriction, as both terms, 鈥渘othing鈥 and 鈥渆xcept,鈥 indicate that the Ark was empty. And there is a hermeneutical principle that a restriction following a restriction serves only to amplify and include other matters. In this case, it serves to include a Torah scroll that lies in the Ark.

驻讬专谞住转 讗专讜谉 诇讗专讻讜 爪讗 讜驻专谞住 讗专讜谉 诇专讞讘讜 讻诪讛 诇讜讞讜转 讗讜讻诇讜转 讘讗专讜谉 砖砖讛 讟驻讞讬诐 谞砖转讬讬专讜 砖诐 砖诇砖讛 讟驻讞讬诐 爪讗 诪讛谉 讟驻讞 讞爪讬讜 诇讻讜转诇 讝讛 讜讞爪讬讜 诇讻讜转诇 讝讛 谞砖转讬讬专讜 砖诐 砖谞讬 讟驻讞讬诐 砖诇讗 讬讛讗 住驻专 转讜专讛 谞讻谞住 讜讬讜爪讗 讻砖讛讜讗 讚讞讜拽 讚讘专讬 专讘讬 诪讗讬专

The baraita continues: With this explanation you have accounted for the entire length of the Ark; go now and account for the width of the Ark, which was nine handbreadths. How much space did the tablets occupy of the width of the Ark, which was nine handbreadths wide? Six handbreadths; therefore, three handbreadths were left there along the width of the Ark. Deduct a handbreadth from them: One-half a handbreadth for the thickness of this wall and one-half a handbreadth for the thickness of the other wall. Accordingly, two handbreadths were left there. What was their purpose? These were necessary so that the Torah scroll would be able to go in and out without being pressed; this is the statement of Rabbi Meir.

专讘讬 讬讛讜讚讛 讗讜诪专 讘讗诪讛 讘转 讞诪砖讛 讟驻讞讬诐 讜讛诇讜讞讜转 讗专讻谉 砖砖讛 讜专讞讘谉 砖砖讛 讜注讘讬讬谉 砖诇砖讛 诪讜谞讞讜转 讘讗讜专讻讜 砖诇 讗专讜谉 讻诪讛 诇讜讞讜转 讗讜讻诇讜转 讘讗专讜谉 砖谞讬诐 注砖专 讟驻讞讬诐 谞砖转讬讬专 砖诐 讞爪讬 讟驻讞 讗爪讘注 诇讻讜转诇 讝讛 讜讗爪讘注 诇讻讜转诇 讝讛

Rabbi Yehuda disagrees and says: The cubit used for all the measurements of the Ark was five handbreadths long. There-fore, the Ark was twelve and one-half handbreadths long, seven and one-half handbreadths wide, and seven and one-half handbreadths high. And as for the tablets, their length was six handbreadths, their width was six handbreadths, and their thickness was three handbreadths, and they were placed along the length of the Ark, one next to the other. If so, how much space did the tablets occupy along the length of the Ark? Twelve handbreadths, so that one-half a handbreadth was left there, which is two fingerbreadths. One fingerbreadth of those two was for the thickness of this wall and one fingerbreadth of those two was for the thickness of the other wall.

驻讬专谞住转 讗专讜谉 诇讗专讻讜 爪讗 讜驻专谞住 讗专讜谉 诇专讞讘讜 讻诪讛 诇讜讞讜转 讗讜讙讚讜转 讘讗专讜谉 砖砖讛 讟驻讞讬诐 谞砖转讬讬专 砖诐 讟驻讞 讜诪讞爪讛 爪讗 诪讛谉 讞爪讬 讟驻讞 讗爪讘注 讜诪讞爪讛 诇讻讜转诇 讝讛 讜讗爪讘注 讜诪讞爪讛 诇讻讜转诇 讝讛 谞砖转讬讬专 砖诐 讟驻讞 砖讘讜 注诪讜讚讬谉 注讜诪讚讬谉 砖谞讗诪专 讗驻专讬讜谉 注砖讛 诇讜 讛诪诇讱 砖诇诪讛 诪注爪讬 讛诇讘谞讜谉 注诪讜讚讬讜 注砖讛 讻住祝 专驻讬讚转讜 讝讛讘 诪专讻讘讜 讗专讙诪谉 讜讙讜壮

With this explanation, you have accounted for the entire length of the Ark; go now and account for the width of the Ark, which was seven and one-half handbreadths. How much space did the tablets occupy in the Ark? Six handbreadths, meaning that one and one-half handbreadths were left there along the width of the Ark. Deduct one-half a handbreadth, one and one-half fingerbreadths for the thickness of this wall, and one and one-half fingerbreadths for the thickness of the other wall. Accordingly, one handbreadth was left there in which the silver columns were placed on either side of the tablets, as it is stated: 鈥淜ing Solomon made himself a palanquin of the timbers of Lebanon; he made its columns of silver, its back of gold, its seat of purple鈥 (Song of Songs 3:9鈥10). This is understood as an allusion to the Ark of the Covenant.

讜讗专讙讝 砖砖讬讙专讜 讘讜 驻诇砖转讬诐 讚讜专讜谉 诇讗诇讛讬 讬砖专讗诇 诪讜谞讞 诪爪讚讜 砖谞讗诪专 讜讗转 讻诇讬 讛讝讛讘 讗砖专 讛砖讘转诐 诇讜 讗砖诐 转砖讬诪讜 讘讗专讙讝 诪爪讚讜 讜砖诇讞转诐 讗讜转讜 讜讛诇讱 讜注诇讬讜 住驻专 转讜专讛 诪讜谞讞 砖谞讗诪专 诇拽讞 讗转 住驻专 讛转讜专讛 讛讝讛 讜砖诪转诐 讗转讜 诪爪讚 讗专讜谉 讘专讬转 讛壮 诪爪讚 讛讜讗 诪讜谞讞 讜诇讗 讘转讜讻讜

And the chest in which the Philistines sent the gift to the God of Israel was placed alongside the Ark, as it is stated: 鈥淎nd put the golden devices which you are restoring to Him for a guilt-offering in a chest by the side of it, and send it away that it may go鈥 (I聽Samuel 6:8). And upon this chest lay the Torah scroll, as it is stated: 鈥淭ake this Torah scroll and put it at the side of the Ark of the Covenant of the Lord鈥 (Deuteronomy 31:26). This means that it was placed at the side of the Ark, and not inside it.

讜诪讛 讗谞讬 诪拽讬讬诐 讗讬谉 讘讗专讜谉 专拽 诇专讘讜转

And accordingly, how do I realize the meaning of that which is stated: 鈥淭here was nothing in the Ark except the two tablets of stone which Moses put there,鈥 which, according to the opinion of Rabbi Meir, teaches that something else was in the Ark besides the tablets themselves? It serves to include

砖讘专讬 诇讜讞讜转 砖诪讜谞讞讬诐 讘讗专讜谉 讜讗讬 住诇拽讗 讚注转讱 住驻专 转讜专讛 讛拽讬驻讜 砖砖讛 讟驻讞讬诐 诪讻讚讬 讻诇 砖讬砖 讘讛拽讬驻讜 砖诇砖讛 讟驻讞讬诐 讬砖 讘讜 专讜讞讘 讟驻讞 讜讻讬讜谉 讚诇讗诪爪注讬转讜 谞讙诇诇 谞驻讬砖 诇讬讛 诪转专讬 讟驻讞讗 专讜讜讞讗 讚讘讬谞讬 讘讬谞讬 讘转专讬 驻讜砖讻讬 讛讬讻讬 讬转讬讘

the broken pieces of the first set of tablets, which were placed in the Ark. Having cited the baraita, the Gemara now presents its objection to what was taught earlier with regard to the dimensions of a Torah scroll: And if it should enter your mind to say, as Rabbi Yehuda HaNasi held, that the circumference of a Torah scroll is six handbreadths, now since any cylindrical object having a circumference of three handbreadths has a diameter of one handbreadth, a Torah scroll with a circumference of six handbreadths has a diameter of two handbreadths. And since a Torah scroll is wound to the middle, since it is rolled from both sides, it must take up more than two handbreadths due to the space between the sheets of parchment and the double rolling. According to Rabbi Meir, who says that the Torah scroll was placed inside the ark, how did the scroll fit in the remaining two handbreadths [pushkei] of space in the Ark?

讗诪专 专讘 讗讞讗 讘专 讬注拽讘 住驻专 注讝专讛 诇转讞诇转讜 讛讜讗 谞讙诇诇 讜讗讻转讬 转专讬 讘转专讬 讛讬讻讬 讬转讬讘 讗诪专 专讘 讗砖讬 讚讻专讬讱 讘讬讛 驻讜专转讗 讜讻专讻讬讛 诇注讬诇

Rav A岣 bar Ya鈥檃kov said: The scroll of the Temple courtyard, which was kept in the Ark, was wound to its beginning, i.e., it had only a single pole, so that its circumference was only two handbreadths. The Gemara asks: But still, how does an item that is two handbreadths wide fit into a space that is precisely two handbreadths? It would be impossible to fit it in. Rav Ashi said: A small section of the scroll was wound separately and then placed on top of the scroll.

讜专讘讬 讬讛讜讚讛 诪拽诪讬 讚诇讬转讬 讗专讙讝 住驻专 转讜专讛 讛讬讻讬 讛讜讛 讬转讬讘 讚驻讗 讛讜讛 谞驻讬拽 诪讬谞讬讛 讜讬转讬讘 注讬诇讜讛 住驻专 转讜专讛 讜专讘讬 诪讗讬专 讛讗讬 诪爪讚 讗专讜谉 诪讗讬 注讘讬讚 诇讬讛 讛讛讜讗 诪讬讘注讬 诇讬讛 讚诪转谞讞 诇讬讛 诪爪讚 讜诇讗 诪转谞讞 讘讬谞讬 诇讜讞讬 讜诇注讜诇诐 讘讙讜讬讛 诪谉 讛爪讚

Having concluded its current discussion, the Gemara now addresses the details of the aforementioned baraita and asks: And according to Rabbi Yehuda, who says that the Torah scroll rested on the chest that came from the Philistines, where was the Torah scroll placed before the chest arrived? The Gemara answers: A shelf protruded from the Ark and the Torah scroll rested on it. The Gemara asks: And according to Rabbi Meir, who says that the Torah scroll rested inside the Ark, what does he do with this verse: 鈥淭ake this Torah scroll and put it at the side of the Ark鈥 (Deuteronomy 31:26)? The Gemara answers: He requires that verse to teach that the Torah scroll was placed at the side of the tablets, and that it was not placed between the two tablets, but it was actually placed inside the Ark at the side of the tablets.

讜专讘讬 诪讗讬专 注诪讜讚讬谉 讛讬讻讗 讛讜讜 拽讬讬诪讬 诪讘专讗讬 讜专讘讬 诪讗讬专 砖讘专讬 诇讜讞讜转 讚诪讜谞讞讬谉 讘讗专讜谉 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讚专讘 讛讜谞讗 讚讗诪专 专讘 讛讜谞讗 诪讗讬 讚讻转讬讘 讗砖专 谞拽专讗 砖诐 砖诐 讛壮 爪讘讗讜转 讬砖讘 讛讻专讘讬诐 注诇讬讜 诪诇诪讚 砖诇讜讞讜转 讜砖讘专讬 诇讜讞讜转 诪讜谞讞讬诐 讘讗专讜谉

The Gemara asks: And according to Rabbi Meir, where were the silver columns placed? The Gemara answers: Outside the Ark. The Gemara further asks: And from where does Rabbi Meir derive that the broken pieces of the first set of tablets were placed in the Ark, as the verse from which Rabbi Yehuda learns this: 鈥淭here was nothing in the Ark except鈥 (I聽Kings 8:9), is needed by Rabbi Meir to teach that the Torah scroll was placed there? The Gemara answers: He derives this point from what Rav Huna expounded, as Rav Huna says: What is the meaning of that which is written: 鈥淭he Ark of God, whereupon is called the Name, the name of the Lord of hosts that sits upon the cherubs鈥 (II聽Samuel 6:2)? The phrase 鈥渢he name, the name of the Lord鈥 teaches that both the second tablets and the broken pieces of the first set of tablets were placed in the Ark.

讜讗讬讚讱 讛讛讜讗 诪讘注讬 诇讬讛 诇讻讚专讘讬 讬讜讞谞谉 讚讗诪专 专讘讬 讬讜讞谞谉 讗诪专 专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 诪诇诪讚 砖讛砖诐 讜讻诇 讻讬谞讜讬讜 诪讜谞讞讬谉 讘讗专讜谉

The Gemara asks: And what does the other Sage, i.e., Rabbi Yehuda, derive from this verse? The Gemara responds: He requires that text for that which Rabbi Yo岣nan says, as Rabbi Yo岣nan says that Rabbi Shimon ben Yo岣i says: This teaches that the ineffable name of God and all of His appellations were placed in the Ark.

讜讗讬讚讱 谞诪讬 诪讬讘注讬 诇讬讛 诇讛讻讬 讗讬谉 讛讻讬 谞诪讬 讗诇讗 砖讘专讬 诇讜讞讜转 讚诪讜谞讞讬谉 讘讗专讜谉 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讚转谞讬 专讘 讬讜住祝 讚转谞讬 专讘 讬讜住祝 讗砖专 砖讘专转 讜砖诪转诐 诪诇诪讚 砖讛诇讜讞讜转 讜砖讘专讬 诇讜讞讜转 诪讜谞讞讬谉 讘讗专讜谉

The Gemara inquires: And doesn鈥檛 the other Sage, Rabbi Meir, also require it for that? The Gemara answers: Yes, it is indeed so. Rather, from where does he derive that the broken pieces of the first set of tablets were placed in the Ark? The Gemara expounds: He derives this from that which Rav Yosef taught, as Rav Yosef taught a baraita: The verses state: 鈥淎t that time the Lord said to me: Hew for yourself two tablets of stone like the first鈥nd I will write on the tablets the words that were on the first tablets, which you broke, and you shall put them in the Ark鈥 (Deuteronomy 10:1鈥2). This teaches that both the second set of tablets and the broken pieces of the first set of tablets were placed in the Ark.

讜讗讬讚讱 讛讛讜讗 诪讬讘注讬 诇讬讛 诇讻讚专讬砖 诇拽讬砖 讚讗诪专 专讬砖 诇拽讬砖 讗砖专 砖讘专转 讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 讬讬砖专 讻讞讱 砖砖讘专转

The Gemara asks: And what does the other one, Rabbi Yehuda, learn from this verse? The Gemara answers: He requires it for that which Reish Lakish teaches, as Reish Lakish says: What is the meaning of that which is stated: 鈥淭he first tablets, which you broke [asher shibbarta]鈥? These words allude to the fact that God approved of Moses鈥 action, as if the Holy One, Blessed be He, said to Moses: May your strength be straight [yishar ko岣kha] because you broke them.

转谞讜 专讘谞谉 住讚专谉 砖诇 谞讘讬讗讬诐 讬讛讜砖注 讜砖讜驻讟讬诐 砖诪讜讗诇 讜诪诇讻讬诐 讬专诪讬讛 讜讬讞讝拽讗诇 讬砖注讬讛 讜砖谞讬诐 注砖专 诪讻讚讬 讛讜砖注 拽讚讬诐 讚讻转讬讘 转讞诇转 讚讘专 讛壮 讘讛讜砖注 讜讻讬 注诐 讛讜砖注 讚讘专 转讞诇讛 讜讛诇讗 诪诪砖讛 讜注讚 讛讜砖注 讻诪讛 谞讘讬讗讬诐 讛讬讜 讜讗诪专 专讘讬 讬讜讞谞谉 砖讛讬讛 转讞诇讛 诇讗专讘注讛 谞讘讬讗讬诐 砖谞转谞讘讗讜 讘讗讜转讜 讛驻专拽 讜讗诇讜 讛谉 讛讜砖注 讜讬砖注讬讛 注诪讜住 讜诪讬讻讛 讜诇讬拽讚诪讬讛 诇讛讜砖注 讘专讬砖讗

The Sages taught: The order of the books of the Prophets when they are attached together is as follows: Joshua and Judges, Samuel and Kings, Jeremiah and Ezekiel, and Isaiah and the Twelve Prophets. The Gemara asks: Consider: Hosea preceded some of the other prophets whose books are included in the Bible, as it is written: 鈥淭he Lord spoke first to Hosea鈥 (Hosea 1:2). At first glance this verse is difficult: But did God speak first with Hosea, and not with any other prophet before him? Weren鈥檛 there many prophets between Moses and Hosea? And Rabbi Yo岣nan says: He was the first of four prophets who prophesied in that period, and they were: Hosea and Isaiah, Amos and Micah. Accordingly, Hosea preceded those three prophets; and the book of Hosea as well should precede the books of those prophets.

讻讬讜谉 讚讻转讬讘 谞讘讜讗转讬讛 讙讘讬 讞讙讬 讝讻专讬讛 讜诪诇讗讻讬 讜讞讙讬 讝讻专讬讛 讜诪诇讗讻讬 住讜祝 谞讘讬讗讬诐 讛讜讜 讞砖讬讘 诇讬讛 讘讛讚讬讬讛讜 讜诇讬讻转讘讬讛 诇讞讜讚讬讛 讜诇讬拽讚诪讬讛 讗讬讬讚讬 讚讝讜讟专 诪讬专讻住

The Gemara answers: Since his prophecy is written together with those of Haggai, Zechariah, and Malachi in one book of the Twelve Prophets, and Haggai, Zechariah, and Malachi were the last of the prophets, he is counted with them. The Gemara inquires: But let the book of Hosea be written separately and let it precede the others. The Gemara answers: Were it written separately, since it is small it would be lost.

诪讻讚讬 讬砖注讬讛 拽讚讬诐 诪讬专诪讬讛 讜讬讞讝拽讗诇 诇讬拽讚诪讬讛 诇讬砖注讬讛 讘专讬砖讗 讻讬讜谉 讚诪诇讻讬诐 住讜驻讬讛 讞讜专讘谞讗 讜讬专诪讬讛 讻讜诇讬讛 讞讜专讘谞讗 讜讬讞讝拽讗诇 专讬砖讬讛 讞讜专讘谞讗 讜住讬驻讬讛 谞讞诪转讗 讜讬砖注讬讛 讻讜诇讬讛 谞讞诪转讗 住诪讻讬谞谉 讞讜专讘谞讗 诇讞讜专讘谞讗 讜谞讞诪转讗 诇谞讞诪转讗

The Gemara further asks: Consider: Isaiah preceded Jeremiah and Ezekiel; let the book of Isaiah precede the books of those other prophets. The Gemara answers: Since the book of Kings ends with the destruction of the Temple, and the book of Jeremiah deals entirely with prophecies of the destruction, and the book of Ezekiel begins with the destruction of the Temple but ends with consolation and the rebuilding of the Temple, and Isaiah deals entirely with consolation, as most of his prophecies refer to the redemption, we juxtapose destruction to destruction and consolation to consolation. This accounts for the order: Jeremiah, Ezekiel, and Isaiah.

住讬讚专谉 砖诇 讻转讜讘讬诐 专讜转 讜住驻专 转讛诇讬诐 讜讗讬讜讘 讜诪砖诇讬 拽讛诇转 砖讬专 讛砖讬专讬诐 讜拽讬谞讜转 讚谞讬讗诇 讜诪讙讬诇转 讗住转专 注讝专讗 讜讚讘专讬 讛讬诪讬诐 讜诇诪讗谉 讚讗诪专 讗讬讜讘 讘讬诪讬 诪砖讛 讛讬讛 诇讬拽讚诪讬讛 诇讗讬讜讘 讘专讬砖讗 讗转讞讜诇讬 讘驻讜专注谞讜转讗 诇讗 诪转讞诇讬谞谉 专讜转 谞诪讬 驻讜专注谞讜转 讛讬讗 驻讜专注谞讜转 讚讗讬转 诇讬讛 讗讞专讬转 讚讗诪专 专讘讬 讬讜讞谞谉 诇诪讛 谞拽专讗 砖诪讛 专讜转 砖讬爪讗 诪诪谞讛 讚讜讚 砖专讬讜讛讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 讘砖讬专讜转 讜转讜砖讘讞讜转

The baraita continues: The order of the Writings is: Ruth and the book of Psalms, and Job and Proverbs; Ecclesiastes, Song of Songs, and Lamentations; Daniel and the Scroll of Esther; and Ezra and Chronicles. The Gemara asks: And according to the one who says that Job lived in the time of Moses, let the book of Job precede the others. The Gemara answers: We do not begin with suffering, i.e., it is inappropriate to start the Writings with a book that deals so extensively with suffering. The Gemara asks: But the book of Ruth, with which the Writings opens, is also about suffering, since it describes the tragedies that befell the family of Elimelech. The Gemara answers: This is suffering which has a future of hope and redemption. As Rabbi Yo岣nan says: Why was she named Ruth, spelled reish, vav, tav? Because there descended from her David who sated, a word with the root reish, vav, heh, the Holy One, Blessed be He, with songs and praises.

讜诪讬 讻转讘谉 诪砖讛 讻转讘 住驻专讜 讜驻专砖转 讘诇注诐 讜讗讬讜讘 讬讛讜砖注 讻转讘 住驻专讜 讜砖诪讜谞讛 驻住讜拽讬诐 砖讘转讜专讛 砖诪讜讗诇 讻转讘 住驻专讜 讜砖讜驻讟讬诐 讜专讜转 讚讜讚 讻转讘 住驻专 转讛诇讬诐 注诇 讬讚讬 注砖专讛 讝拽谞讬诐 注诇 讬讚讬 讗讚诐 讛专讗砖讜谉 注诇 讬讚讬 诪诇讻讬 爪讚拽 讜注诇 讬讚讬 讗讘专讛诐 讜注诇 讬讚讬 诪砖讛 讜注诇 讬讚讬 讛讬诪谉 讜注诇 讬讚讬 讬讚讜转讜谉 讜注诇 讬讚讬 讗住祝

The baraita now considers the authors of the biblical books: And who wrote the books of the Bible? Moses wrote his own book, i.e., the Torah, and the portion of Balaam in the Torah, and the book of Job. Joshua wrote his own book and eight verses in the Torah, which describe the death of Moses. Samuel wrote his own book, the book of Judges, and the book of Ruth. David wrote the book of Psalms by means of ten elders of previous generations, assembling a collection that included compositions of others along with his own. He included psalms authored by Adam the first man, by Melchizedek king of Salem, and by Abraham, and by Moses, and by Heman, and by Jeduthun, and by Asaph,

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the Refuah Shlemah of Naama bat Yael Esther.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

Sorry, there aren't any posts in this category yet. We're adding more soon!

Bava Batra 14

The William Davidson Talmud | Powered by Sefaria

Bava Batra 14

讜讗诐 讘讗 诇讞转讜讱 讞讜转讱 诪讗讬 拽讗诪专 讛讻讬 拽讗诪专 砖讗诐 讘讗 诇讞转讜讱 讞讜转讱

And if he wishes to cut the scroll, he may cut it. The Gemara is surprised at this: What is the tanna saying? Why is mention made here of cutting the scroll? The Gemara answers: This is what the tanna is saying: He arranges the text so that if he finishes a book at the bottom of one column, he begins the next book at the top of the next column without leaving any empty space, so that if he wishes to cut the scroll, he may cut it. If he does not begin the next book at the top of the next column, he will not be able to cut the scroll, because it is not fitting for a scroll to begin with an empty space.

讜专诪讬谞讛讬 转讞诇转 住驻专 讜住讜驻讜 讻讚讬 诇讙讜诇 讻讚讬 诇讙讜诇 诪讗讬 讗讬 讻讚讬 诇讙讜诇 注诪讜讚 拽砖讬讗 讛拽祝 讗讬 讻讚讬 诇讙讜诇 讛拽祝 拽砖讬讗 注诪讜讚

The Gemara raises a contradiction between this baraita and another baraita that teaches: Enough parchment should be left at the beginning of the scroll and at its end for winding. The Gemara clarifies: For winding around what? If it means for winding around the pole to which the beginning of the scroll is fastened, this is difficult in light of what is taught in the first baraita, that at the end of the scroll enough parchment should be left for winding around the entire circumference of the scroll. And if it means for winding around the entire circumference, this is difficult in light of what is taught in the first baraita that at the beginning of the scroll enough parchment should be left for winding around the pole.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 诇爪讚讚讬谉 拽转谞讬

Rav Na岣an bar Yitz岣k said: The tanna teaches the halakha disjunctively, referring to two separate cases. He issues a general statement requiring that enough parchment be left for winding as needed: At the beginning of the pole, enough to wind around the pole, and at the end of the scroll, enough to wind around the circumference.

专讘 讗砖讬 讗诪专 讻讬 转谞讬讗 讛讛讬讗 讘住驻专 转讜专讛 讻讚转谞讬讗 讻诇 讛住驻专讬诐 谞讙诇诇讬诐 诪转讞诇转谉 诇住讜驻谉 讜住驻专 转讜专讛 谞讙诇诇 诇讗诪爪注讬转讜 讜注讜砖讛 诇讜 注诪讜讚 讗讬诇讱 讜讗讬诇讱 讗诪专 专讘讬 讗诇讬注讝专 讘专讘讬 爪讚讜拽 讻讱 讛讬讜 讻讜转讘讬 住驻专讬诐 砖讘讬专讜砖诇讬诐 注讜砖讬谉 住驻专讬讛诐

Rav Ashi said: When that second baraita is taught, indicating that the same measure of parchment is left at both the beginning and the end of the scroll, it was referring to a Torah scroll, as it is taught in a baraita: All other scrolls are wound from the beginning to the end around a single pole, but a Torah scroll is wound from both ends to the middle around two poles, one of which he attaches at this end of the scroll and the other at the other end. Rabbi Eliezer, son of Rabbi Tzadok, said: This is how the scribes in Jerusalem made their scrolls, i.e., with poles at either end so that it could be rolled to the middle.

转谞讜 专讘谞谉 讗讬谉 注讜砖讬谉 住驻专 转讜专讛 诇讗 讗专讻讜 讬讜转专 注诇 讛拽讬驻讜 讜诇讗 讛拽讬驻讜 讬讜转专 注诇 讗专讻讜 砖讗诇讜 讗转 专讘讬 砖讬注讜专 住驻专 转讜专讛 讘讻诪讛 讗诪专 诇讛谉 讘讙讜讬诇 砖砖讛 讘拽诇祝 讘讻诪讛 讗讬谞讬 讬讜讚注

The Sages taught: A Torah scroll should not be made in such a manner that its length, i.e., its height, is greater than its circumference when it is rolled up; nor should its circumference be greater than its length. They asked Rabbi Yehuda HaNasi: What should the size of a Torah scroll be? Rabbi Yehuda HaNasi said to them: If it was written on a hide that was treated with gallnuts [gevil ] it should be six handbreadths long. They asked him further: How much should it be if it was written on ordinary parchment [kelaf ]? Rabbi Yehuda HaNasi said to them: I do not know.

专讘 讛讜谞讗 讻转讘 砖讘注讬谉 住驻专讬 讚讗讜专讬讬转讗 讜诇讗 讗讬转专诪讬 诇讬讛 讗诇讗 讞讚 专讘 讗讞讗 讘专 讬注拽讘 讻转讘 讞讚 讗诪砖讻讬讛 讚注讬讙诇讬 讜讗讬转专诪讬 诇讬讛 讬讛讘讜 讘讬讛 专讘谞谉 注讬谞讬讬讛讜 讜谞讞 谞驻砖讬讛

It is related that Rav Huna wrote seventy Torah scrolls himself, and it happened for him only once that the length and the circumference were equal. Rav A岣 bar Ya鈥檃kov wrote one Torah scroll on calf hide and it happened to have the same length and circumference. The Sages looked at him and his achievement with jealousy, and he died from their envious gaze.

讗诪专讜 诇讬讛 专讘谞谉 诇专讘 讛诪谞讜谞讗 讻转讘 专讘讬 讗诪讬 讗专讘注 诪讗讛 住驻专讬 转讜专讛 讗诪专 诇讛讜 讚讬诇诪讗 转讜专讛 爪讜讛 诇谞讜 诪砖讛 讻转讘 讗诪专 诇讬讛 专讘讗 诇专讘讬 讝讬专讗 谞讟注 专讘讬 讬谞讗讬 讗专讘注 诪讗讛 讻专诪讬 讗诪专 诇讬讛 讚讬诇诪讗 砖转讬诐 讻谞讙讚 砖转讬诐 讜讗讞转 讬讜爪讗 讝谞讘

The Sages said to Rav Hamnuna: Rabbi Ami wrote four hundred Torah scrolls. Rav Hamnuna said to them: Perhaps he wrote the verse: 鈥淢oses commanded us the Torah鈥 (Deuteronomy 33:4) four hundred times, rather than four hundred complete Torah scrolls, as it is difficult to say that he could have written so many, even over a lifetime. Similarly, Rava said to Rabbi Zeira: Rabbi Yannai planted four hundred vineyards. Rava said to him: Perhaps he did not plant large vineyards, but only the smallest possible vineyards recognized by halakha, which are composed of two vines facing another two vines, with a fifth one protruding like a tail, extending out beyond the square.

诪讬转讬讘讬 讗专讜谉 砖注砖讛 诪砖讛 讗诪转讬诐 讜讞爪讬 讗专讻讜 讜讗诪讛 讜讞爪讬 专讞讘讜 讜讗诪讛 讜讞爪讬 拽讜诪转讜 讘讗诪讛 讘转 砖砖讛 讟驻讞讬诐

The Gemara raises an objection to what is taught with regard to the length of a Torah scroll from a baraita: With regard to the Ark of the Covenant that Moses fashioned, its length was two and one-half cubits, its width was one and one-half cubits, and its height was one and one-half cubits (see Exodus 25:10), the cubit used for these measurements being six handbreadths. Therefore, the Ark was fifteen handbreadths long, nine handbreadths wide, and nine handbreadths high.

讜讛诇讜讞讜转 讗专讻谉 砖砖讛 讜专讞讘谉 砖砖讛 讜注讘讬讬谉 砖诇砖讛 诪讜谞讞讜转 讻谞讙讚 讗专讻讜 砖诇 讗专讜谉 讻诪讛 诇讜讞讜转 讗讜讻诇讜转 讘讗专讜谉 砖谞讬诐 注砖专 讟驻讞讬诐 谞砖转讬讬专讜 砖诐 砖诇砖讛 讟驻讞讬诐 爪讗 诪讛谉 讟驻讞 讞爪讬讜 诇讻讜转诇 讝讛 讜讞爪讬讜 诇讻讜转诇 讝讛 谞砖转讬讬专讜 砖诐 砖谞讬 讟驻讞讬诐 砖讘讛谉 住驻专 转讜专讛 诪讜谞讞

The baraita continues: And as for the tablets, their length was six handbreadths, their width was six handbreadths, and their thickness was three handbreadths. The tablets were placed along the length of the Ark, one next to the other. If so, how much space did the tablets occupy along the length of the Ark? Twelve handbreadths, as each tablet was six handbreadths long. Three handbreadths were left there along the length of the Ark, for a total of fifteen handbreadths. Deduct a handbreadth from them: One-half a handbreadth for this wall, namely, the thickness of the wooden Ark itself, and one-half a handbreadth for the other wall. Accordingly, two handbreadths were left there, in which the Torah scroll written by Moses lay.

砖谞讗诪专 讗讬谉 讘讗专讜谉 专拽 砖谞讬 诇讞讜转 讛讗讘谞讬诐 讗砖专 讛谞讞 砖诐 诪砖讛 [讜讙讜壮] 诪讗讬 讗讬谉 讘讗专讜谉 专拽 诪讬注讜讟 讗讞专 诪讬注讜讟 讜讗讬谉 诪讬注讜讟 讗讞专 诪讬注讜讟 讗诇讗 诇专讘讜转 住驻专 转讜专讛 砖诪讜谞讞 讘讗专讜谉

What biblical source indicates that a Torah scroll was placed there? As it is stated: 鈥淭here was nothing in the Ark except the two tablets of stone which Moses put there鈥 (I聽Kings 8:9). What does 鈥渢here was nothing in the Ark except鈥 mean? This is an example of a restriction following a restriction, as both terms, 鈥渘othing鈥 and 鈥渆xcept,鈥 indicate that the Ark was empty. And there is a hermeneutical principle that a restriction following a restriction serves only to amplify and include other matters. In this case, it serves to include a Torah scroll that lies in the Ark.

驻讬专谞住转 讗专讜谉 诇讗专讻讜 爪讗 讜驻专谞住 讗专讜谉 诇专讞讘讜 讻诪讛 诇讜讞讜转 讗讜讻诇讜转 讘讗专讜谉 砖砖讛 讟驻讞讬诐 谞砖转讬讬专讜 砖诐 砖诇砖讛 讟驻讞讬诐 爪讗 诪讛谉 讟驻讞 讞爪讬讜 诇讻讜转诇 讝讛 讜讞爪讬讜 诇讻讜转诇 讝讛 谞砖转讬讬专讜 砖诐 砖谞讬 讟驻讞讬诐 砖诇讗 讬讛讗 住驻专 转讜专讛 谞讻谞住 讜讬讜爪讗 讻砖讛讜讗 讚讞讜拽 讚讘专讬 专讘讬 诪讗讬专

The baraita continues: With this explanation you have accounted for the entire length of the Ark; go now and account for the width of the Ark, which was nine handbreadths. How much space did the tablets occupy of the width of the Ark, which was nine handbreadths wide? Six handbreadths; therefore, three handbreadths were left there along the width of the Ark. Deduct a handbreadth from them: One-half a handbreadth for the thickness of this wall and one-half a handbreadth for the thickness of the other wall. Accordingly, two handbreadths were left there. What was their purpose? These were necessary so that the Torah scroll would be able to go in and out without being pressed; this is the statement of Rabbi Meir.

专讘讬 讬讛讜讚讛 讗讜诪专 讘讗诪讛 讘转 讞诪砖讛 讟驻讞讬诐 讜讛诇讜讞讜转 讗专讻谉 砖砖讛 讜专讞讘谉 砖砖讛 讜注讘讬讬谉 砖诇砖讛 诪讜谞讞讜转 讘讗讜专讻讜 砖诇 讗专讜谉 讻诪讛 诇讜讞讜转 讗讜讻诇讜转 讘讗专讜谉 砖谞讬诐 注砖专 讟驻讞讬诐 谞砖转讬讬专 砖诐 讞爪讬 讟驻讞 讗爪讘注 诇讻讜转诇 讝讛 讜讗爪讘注 诇讻讜转诇 讝讛

Rabbi Yehuda disagrees and says: The cubit used for all the measurements of the Ark was five handbreadths long. There-fore, the Ark was twelve and one-half handbreadths long, seven and one-half handbreadths wide, and seven and one-half handbreadths high. And as for the tablets, their length was six handbreadths, their width was six handbreadths, and their thickness was three handbreadths, and they were placed along the length of the Ark, one next to the other. If so, how much space did the tablets occupy along the length of the Ark? Twelve handbreadths, so that one-half a handbreadth was left there, which is two fingerbreadths. One fingerbreadth of those two was for the thickness of this wall and one fingerbreadth of those two was for the thickness of the other wall.

驻讬专谞住转 讗专讜谉 诇讗专讻讜 爪讗 讜驻专谞住 讗专讜谉 诇专讞讘讜 讻诪讛 诇讜讞讜转 讗讜讙讚讜转 讘讗专讜谉 砖砖讛 讟驻讞讬诐 谞砖转讬讬专 砖诐 讟驻讞 讜诪讞爪讛 爪讗 诪讛谉 讞爪讬 讟驻讞 讗爪讘注 讜诪讞爪讛 诇讻讜转诇 讝讛 讜讗爪讘注 讜诪讞爪讛 诇讻讜转诇 讝讛 谞砖转讬讬专 砖诐 讟驻讞 砖讘讜 注诪讜讚讬谉 注讜诪讚讬谉 砖谞讗诪专 讗驻专讬讜谉 注砖讛 诇讜 讛诪诇讱 砖诇诪讛 诪注爪讬 讛诇讘谞讜谉 注诪讜讚讬讜 注砖讛 讻住祝 专驻讬讚转讜 讝讛讘 诪专讻讘讜 讗专讙诪谉 讜讙讜壮

With this explanation, you have accounted for the entire length of the Ark; go now and account for the width of the Ark, which was seven and one-half handbreadths. How much space did the tablets occupy in the Ark? Six handbreadths, meaning that one and one-half handbreadths were left there along the width of the Ark. Deduct one-half a handbreadth, one and one-half fingerbreadths for the thickness of this wall, and one and one-half fingerbreadths for the thickness of the other wall. Accordingly, one handbreadth was left there in which the silver columns were placed on either side of the tablets, as it is stated: 鈥淜ing Solomon made himself a palanquin of the timbers of Lebanon; he made its columns of silver, its back of gold, its seat of purple鈥 (Song of Songs 3:9鈥10). This is understood as an allusion to the Ark of the Covenant.

讜讗专讙讝 砖砖讬讙专讜 讘讜 驻诇砖转讬诐 讚讜专讜谉 诇讗诇讛讬 讬砖专讗诇 诪讜谞讞 诪爪讚讜 砖谞讗诪专 讜讗转 讻诇讬 讛讝讛讘 讗砖专 讛砖讘转诐 诇讜 讗砖诐 转砖讬诪讜 讘讗专讙讝 诪爪讚讜 讜砖诇讞转诐 讗讜转讜 讜讛诇讱 讜注诇讬讜 住驻专 转讜专讛 诪讜谞讞 砖谞讗诪专 诇拽讞 讗转 住驻专 讛转讜专讛 讛讝讛 讜砖诪转诐 讗转讜 诪爪讚 讗专讜谉 讘专讬转 讛壮 诪爪讚 讛讜讗 诪讜谞讞 讜诇讗 讘转讜讻讜

And the chest in which the Philistines sent the gift to the God of Israel was placed alongside the Ark, as it is stated: 鈥淎nd put the golden devices which you are restoring to Him for a guilt-offering in a chest by the side of it, and send it away that it may go鈥 (I聽Samuel 6:8). And upon this chest lay the Torah scroll, as it is stated: 鈥淭ake this Torah scroll and put it at the side of the Ark of the Covenant of the Lord鈥 (Deuteronomy 31:26). This means that it was placed at the side of the Ark, and not inside it.

讜诪讛 讗谞讬 诪拽讬讬诐 讗讬谉 讘讗专讜谉 专拽 诇专讘讜转

And accordingly, how do I realize the meaning of that which is stated: 鈥淭here was nothing in the Ark except the two tablets of stone which Moses put there,鈥 which, according to the opinion of Rabbi Meir, teaches that something else was in the Ark besides the tablets themselves? It serves to include

砖讘专讬 诇讜讞讜转 砖诪讜谞讞讬诐 讘讗专讜谉 讜讗讬 住诇拽讗 讚注转讱 住驻专 转讜专讛 讛拽讬驻讜 砖砖讛 讟驻讞讬诐 诪讻讚讬 讻诇 砖讬砖 讘讛拽讬驻讜 砖诇砖讛 讟驻讞讬诐 讬砖 讘讜 专讜讞讘 讟驻讞 讜讻讬讜谉 讚诇讗诪爪注讬转讜 谞讙诇诇 谞驻讬砖 诇讬讛 诪转专讬 讟驻讞讗 专讜讜讞讗 讚讘讬谞讬 讘讬谞讬 讘转专讬 驻讜砖讻讬 讛讬讻讬 讬转讬讘

the broken pieces of the first set of tablets, which were placed in the Ark. Having cited the baraita, the Gemara now presents its objection to what was taught earlier with regard to the dimensions of a Torah scroll: And if it should enter your mind to say, as Rabbi Yehuda HaNasi held, that the circumference of a Torah scroll is six handbreadths, now since any cylindrical object having a circumference of three handbreadths has a diameter of one handbreadth, a Torah scroll with a circumference of six handbreadths has a diameter of two handbreadths. And since a Torah scroll is wound to the middle, since it is rolled from both sides, it must take up more than two handbreadths due to the space between the sheets of parchment and the double rolling. According to Rabbi Meir, who says that the Torah scroll was placed inside the ark, how did the scroll fit in the remaining two handbreadths [pushkei] of space in the Ark?

讗诪专 专讘 讗讞讗 讘专 讬注拽讘 住驻专 注讝专讛 诇转讞诇转讜 讛讜讗 谞讙诇诇 讜讗讻转讬 转专讬 讘转专讬 讛讬讻讬 讬转讬讘 讗诪专 专讘 讗砖讬 讚讻专讬讱 讘讬讛 驻讜专转讗 讜讻专讻讬讛 诇注讬诇

Rav A岣 bar Ya鈥檃kov said: The scroll of the Temple courtyard, which was kept in the Ark, was wound to its beginning, i.e., it had only a single pole, so that its circumference was only two handbreadths. The Gemara asks: But still, how does an item that is two handbreadths wide fit into a space that is precisely two handbreadths? It would be impossible to fit it in. Rav Ashi said: A small section of the scroll was wound separately and then placed on top of the scroll.

讜专讘讬 讬讛讜讚讛 诪拽诪讬 讚诇讬转讬 讗专讙讝 住驻专 转讜专讛 讛讬讻讬 讛讜讛 讬转讬讘 讚驻讗 讛讜讛 谞驻讬拽 诪讬谞讬讛 讜讬转讬讘 注讬诇讜讛 住驻专 转讜专讛 讜专讘讬 诪讗讬专 讛讗讬 诪爪讚 讗专讜谉 诪讗讬 注讘讬讚 诇讬讛 讛讛讜讗 诪讬讘注讬 诇讬讛 讚诪转谞讞 诇讬讛 诪爪讚 讜诇讗 诪转谞讞 讘讬谞讬 诇讜讞讬 讜诇注讜诇诐 讘讙讜讬讛 诪谉 讛爪讚

Having concluded its current discussion, the Gemara now addresses the details of the aforementioned baraita and asks: And according to Rabbi Yehuda, who says that the Torah scroll rested on the chest that came from the Philistines, where was the Torah scroll placed before the chest arrived? The Gemara answers: A shelf protruded from the Ark and the Torah scroll rested on it. The Gemara asks: And according to Rabbi Meir, who says that the Torah scroll rested inside the Ark, what does he do with this verse: 鈥淭ake this Torah scroll and put it at the side of the Ark鈥 (Deuteronomy 31:26)? The Gemara answers: He requires that verse to teach that the Torah scroll was placed at the side of the tablets, and that it was not placed between the two tablets, but it was actually placed inside the Ark at the side of the tablets.

讜专讘讬 诪讗讬专 注诪讜讚讬谉 讛讬讻讗 讛讜讜 拽讬讬诪讬 诪讘专讗讬 讜专讘讬 诪讗讬专 砖讘专讬 诇讜讞讜转 讚诪讜谞讞讬谉 讘讗专讜谉 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讚专讘 讛讜谞讗 讚讗诪专 专讘 讛讜谞讗 诪讗讬 讚讻转讬讘 讗砖专 谞拽专讗 砖诐 砖诐 讛壮 爪讘讗讜转 讬砖讘 讛讻专讘讬诐 注诇讬讜 诪诇诪讚 砖诇讜讞讜转 讜砖讘专讬 诇讜讞讜转 诪讜谞讞讬诐 讘讗专讜谉

The Gemara asks: And according to Rabbi Meir, where were the silver columns placed? The Gemara answers: Outside the Ark. The Gemara further asks: And from where does Rabbi Meir derive that the broken pieces of the first set of tablets were placed in the Ark, as the verse from which Rabbi Yehuda learns this: 鈥淭here was nothing in the Ark except鈥 (I聽Kings 8:9), is needed by Rabbi Meir to teach that the Torah scroll was placed there? The Gemara answers: He derives this point from what Rav Huna expounded, as Rav Huna says: What is the meaning of that which is written: 鈥淭he Ark of God, whereupon is called the Name, the name of the Lord of hosts that sits upon the cherubs鈥 (II聽Samuel 6:2)? The phrase 鈥渢he name, the name of the Lord鈥 teaches that both the second tablets and the broken pieces of the first set of tablets were placed in the Ark.

讜讗讬讚讱 讛讛讜讗 诪讘注讬 诇讬讛 诇讻讚专讘讬 讬讜讞谞谉 讚讗诪专 专讘讬 讬讜讞谞谉 讗诪专 专讘讬 砖诪注讜谉 讘谉 讬讜讞讗讬 诪诇诪讚 砖讛砖诐 讜讻诇 讻讬谞讜讬讜 诪讜谞讞讬谉 讘讗专讜谉

The Gemara asks: And what does the other Sage, i.e., Rabbi Yehuda, derive from this verse? The Gemara responds: He requires that text for that which Rabbi Yo岣nan says, as Rabbi Yo岣nan says that Rabbi Shimon ben Yo岣i says: This teaches that the ineffable name of God and all of His appellations were placed in the Ark.

讜讗讬讚讱 谞诪讬 诪讬讘注讬 诇讬讛 诇讛讻讬 讗讬谉 讛讻讬 谞诪讬 讗诇讗 砖讘专讬 诇讜讞讜转 讚诪讜谞讞讬谉 讘讗专讜谉 诪谞讗 诇讬讛 谞驻拽讗 诇讬讛 诪讚转谞讬 专讘 讬讜住祝 讚转谞讬 专讘 讬讜住祝 讗砖专 砖讘专转 讜砖诪转诐 诪诇诪讚 砖讛诇讜讞讜转 讜砖讘专讬 诇讜讞讜转 诪讜谞讞讬谉 讘讗专讜谉

The Gemara inquires: And doesn鈥檛 the other Sage, Rabbi Meir, also require it for that? The Gemara answers: Yes, it is indeed so. Rather, from where does he derive that the broken pieces of the first set of tablets were placed in the Ark? The Gemara expounds: He derives this from that which Rav Yosef taught, as Rav Yosef taught a baraita: The verses state: 鈥淎t that time the Lord said to me: Hew for yourself two tablets of stone like the first鈥nd I will write on the tablets the words that were on the first tablets, which you broke, and you shall put them in the Ark鈥 (Deuteronomy 10:1鈥2). This teaches that both the second set of tablets and the broken pieces of the first set of tablets were placed in the Ark.

讜讗讬讚讱 讛讛讜讗 诪讬讘注讬 诇讬讛 诇讻讚专讬砖 诇拽讬砖 讚讗诪专 专讬砖 诇拽讬砖 讗砖专 砖讘专转 讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 讬讬砖专 讻讞讱 砖砖讘专转

The Gemara asks: And what does the other one, Rabbi Yehuda, learn from this verse? The Gemara answers: He requires it for that which Reish Lakish teaches, as Reish Lakish says: What is the meaning of that which is stated: 鈥淭he first tablets, which you broke [asher shibbarta]鈥? These words allude to the fact that God approved of Moses鈥 action, as if the Holy One, Blessed be He, said to Moses: May your strength be straight [yishar ko岣kha] because you broke them.

转谞讜 专讘谞谉 住讚专谉 砖诇 谞讘讬讗讬诐 讬讛讜砖注 讜砖讜驻讟讬诐 砖诪讜讗诇 讜诪诇讻讬诐 讬专诪讬讛 讜讬讞讝拽讗诇 讬砖注讬讛 讜砖谞讬诐 注砖专 诪讻讚讬 讛讜砖注 拽讚讬诐 讚讻转讬讘 转讞诇转 讚讘专 讛壮 讘讛讜砖注 讜讻讬 注诐 讛讜砖注 讚讘专 转讞诇讛 讜讛诇讗 诪诪砖讛 讜注讚 讛讜砖注 讻诪讛 谞讘讬讗讬诐 讛讬讜 讜讗诪专 专讘讬 讬讜讞谞谉 砖讛讬讛 转讞诇讛 诇讗专讘注讛 谞讘讬讗讬诐 砖谞转谞讘讗讜 讘讗讜转讜 讛驻专拽 讜讗诇讜 讛谉 讛讜砖注 讜讬砖注讬讛 注诪讜住 讜诪讬讻讛 讜诇讬拽讚诪讬讛 诇讛讜砖注 讘专讬砖讗

The Sages taught: The order of the books of the Prophets when they are attached together is as follows: Joshua and Judges, Samuel and Kings, Jeremiah and Ezekiel, and Isaiah and the Twelve Prophets. The Gemara asks: Consider: Hosea preceded some of the other prophets whose books are included in the Bible, as it is written: 鈥淭he Lord spoke first to Hosea鈥 (Hosea 1:2). At first glance this verse is difficult: But did God speak first with Hosea, and not with any other prophet before him? Weren鈥檛 there many prophets between Moses and Hosea? And Rabbi Yo岣nan says: He was the first of four prophets who prophesied in that period, and they were: Hosea and Isaiah, Amos and Micah. Accordingly, Hosea preceded those three prophets; and the book of Hosea as well should precede the books of those prophets.

讻讬讜谉 讚讻转讬讘 谞讘讜讗转讬讛 讙讘讬 讞讙讬 讝讻专讬讛 讜诪诇讗讻讬 讜讞讙讬 讝讻专讬讛 讜诪诇讗讻讬 住讜祝 谞讘讬讗讬诐 讛讜讜 讞砖讬讘 诇讬讛 讘讛讚讬讬讛讜 讜诇讬讻转讘讬讛 诇讞讜讚讬讛 讜诇讬拽讚诪讬讛 讗讬讬讚讬 讚讝讜讟专 诪讬专讻住

The Gemara answers: Since his prophecy is written together with those of Haggai, Zechariah, and Malachi in one book of the Twelve Prophets, and Haggai, Zechariah, and Malachi were the last of the prophets, he is counted with them. The Gemara inquires: But let the book of Hosea be written separately and let it precede the others. The Gemara answers: Were it written separately, since it is small it would be lost.

诪讻讚讬 讬砖注讬讛 拽讚讬诐 诪讬专诪讬讛 讜讬讞讝拽讗诇 诇讬拽讚诪讬讛 诇讬砖注讬讛 讘专讬砖讗 讻讬讜谉 讚诪诇讻讬诐 住讜驻讬讛 讞讜专讘谞讗 讜讬专诪讬讛 讻讜诇讬讛 讞讜专讘谞讗 讜讬讞讝拽讗诇 专讬砖讬讛 讞讜专讘谞讗 讜住讬驻讬讛 谞讞诪转讗 讜讬砖注讬讛 讻讜诇讬讛 谞讞诪转讗 住诪讻讬谞谉 讞讜专讘谞讗 诇讞讜专讘谞讗 讜谞讞诪转讗 诇谞讞诪转讗

The Gemara further asks: Consider: Isaiah preceded Jeremiah and Ezekiel; let the book of Isaiah precede the books of those other prophets. The Gemara answers: Since the book of Kings ends with the destruction of the Temple, and the book of Jeremiah deals entirely with prophecies of the destruction, and the book of Ezekiel begins with the destruction of the Temple but ends with consolation and the rebuilding of the Temple, and Isaiah deals entirely with consolation, as most of his prophecies refer to the redemption, we juxtapose destruction to destruction and consolation to consolation. This accounts for the order: Jeremiah, Ezekiel, and Isaiah.

住讬讚专谉 砖诇 讻转讜讘讬诐 专讜转 讜住驻专 转讛诇讬诐 讜讗讬讜讘 讜诪砖诇讬 拽讛诇转 砖讬专 讛砖讬专讬诐 讜拽讬谞讜转 讚谞讬讗诇 讜诪讙讬诇转 讗住转专 注讝专讗 讜讚讘专讬 讛讬诪讬诐 讜诇诪讗谉 讚讗诪专 讗讬讜讘 讘讬诪讬 诪砖讛 讛讬讛 诇讬拽讚诪讬讛 诇讗讬讜讘 讘专讬砖讗 讗转讞讜诇讬 讘驻讜专注谞讜转讗 诇讗 诪转讞诇讬谞谉 专讜转 谞诪讬 驻讜专注谞讜转 讛讬讗 驻讜专注谞讜转 讚讗讬转 诇讬讛 讗讞专讬转 讚讗诪专 专讘讬 讬讜讞谞谉 诇诪讛 谞拽专讗 砖诪讛 专讜转 砖讬爪讗 诪诪谞讛 讚讜讚 砖专讬讜讛讜 诇讛拽讚讜砖 讘专讜讱 讛讜讗 讘砖讬专讜转 讜转讜砖讘讞讜转

The baraita continues: The order of the Writings is: Ruth and the book of Psalms, and Job and Proverbs; Ecclesiastes, Song of Songs, and Lamentations; Daniel and the Scroll of Esther; and Ezra and Chronicles. The Gemara asks: And according to the one who says that Job lived in the time of Moses, let the book of Job precede the others. The Gemara answers: We do not begin with suffering, i.e., it is inappropriate to start the Writings with a book that deals so extensively with suffering. The Gemara asks: But the book of Ruth, with which the Writings opens, is also about suffering, since it describes the tragedies that befell the family of Elimelech. The Gemara answers: This is suffering which has a future of hope and redemption. As Rabbi Yo岣nan says: Why was she named Ruth, spelled reish, vav, tav? Because there descended from her David who sated, a word with the root reish, vav, heh, the Holy One, Blessed be He, with songs and praises.

讜诪讬 讻转讘谉 诪砖讛 讻转讘 住驻专讜 讜驻专砖转 讘诇注诐 讜讗讬讜讘 讬讛讜砖注 讻转讘 住驻专讜 讜砖诪讜谞讛 驻住讜拽讬诐 砖讘转讜专讛 砖诪讜讗诇 讻转讘 住驻专讜 讜砖讜驻讟讬诐 讜专讜转 讚讜讚 讻转讘 住驻专 转讛诇讬诐 注诇 讬讚讬 注砖专讛 讝拽谞讬诐 注诇 讬讚讬 讗讚诐 讛专讗砖讜谉 注诇 讬讚讬 诪诇讻讬 爪讚拽 讜注诇 讬讚讬 讗讘专讛诐 讜注诇 讬讚讬 诪砖讛 讜注诇 讬讚讬 讛讬诪谉 讜注诇 讬讚讬 讬讚讜转讜谉 讜注诇 讬讚讬 讗住祝

The baraita now considers the authors of the biblical books: And who wrote the books of the Bible? Moses wrote his own book, i.e., the Torah, and the portion of Balaam in the Torah, and the book of Job. Joshua wrote his own book and eight verses in the Torah, which describe the death of Moses. Samuel wrote his own book, the book of Judges, and the book of Ruth. David wrote the book of Psalms by means of ten elders of previous generations, assembling a collection that included compositions of others along with his own. He included psalms authored by Adam the first man, by Melchizedek king of Salem, and by Abraham, and by Moses, and by Heman, and by Jeduthun, and by Asaph,

Scroll To Top