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Today's Daf Yomi

April 7, 2017 | ื™ืดื ื‘ื ื™ืกืŸ ืชืฉืขืดื–

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

Bava Batra 75

There are more stories about the leviathan and what will happen to it in the future and how the righteous and Jerusalem will benefit from its meat and its skin. ย Descriptions are brought about what will be in Jerusalem in the future. ย The gemara then goes on to discuss how one acquires (through what type ofย kinyan) a boat.

ืงื ื™ื’ื™ื ืขื ืœื•ื™ืชืŸ ืฉื ืืžืจ ื”ืชืžืฉืš ืœื•ื™ืชืŸ ื‘ื—ื›ื” ื•ื‘ื—ื‘ืœ ืชืฉืงื™ืข ืœืฉื ื• ื•ืืœืžืœื ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืขื•ื–ืจื• ืื™ืŸ ื™ื›ื•ืœ ืœื• ืฉื ืืžืจ ื”ืขืฉื• ื™ื’ืฉ ื—ืจื‘ื•

a hunt of the leviathan, as it is stated: โ€œCan you draw out leviathan with a fish hook? Or press down his tongue with a cord?โ€ (Job 40:25). And were the Holy One, Blessed be He, not assisting Gabriel, he would not be able to hunt it, as it is stated: โ€œOnly He Who made him can use His sword to approach himโ€ (Job 40:19).

ื›ื™ ืืชื ืจื‘ ื“ื™ืžื™ ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื‘ืฉืขื” ืฉืœื•ื™ืชืŸ ืจืขื‘ ืžื•ืฆื™ื ื”ื‘ืœ ืžืคื™ื• ื•ืžืจืชื™ื— ื›ืœ ืžื™ืžื•ืช ืฉื‘ืžืฆื•ืœื” ืฉื ืืžืจ ื™ืจืชื™ื— ื›ืกื™ืจ ืžืฆื•ืœื” ื•ืืœืžืœื ืžื›ื ื™ืก ืจืืฉื• ืœื’ืŸ ืขื“ืŸ ืื™ืŸ ื›ืœ ื‘ืจื™ื” ื™ื›ื•ืœื” ืœืขืžื•ื“ ื‘ืจื™ื—ื• ืฉื ืืžืจ ื™ื ื™ืฉื™ื ื›ืžืจืงื—ื”

When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoแธฅanan said: When the leviathan is hungry, he produces breath from his mouth and thereby boils all of the waters in the depths of the sea. As it is stated: โ€œHe makes the deep boil like a potโ€ (Job 41:23). And if the leviathan did not place its head in the Garden of Eden, no creature could withstand his foul smell, as it is stated: โ€œHe makes the sea like a seething mixture [merkaแธฅa]โ€ (Job 41:23), and the term merkaแธฅa is also used to describe something with a smell (see Exodus 30:25).

ื•ื‘ืฉืขื” ืฉืฆืžื ืขื•ืฉื” ืชืœืžื™ื ืชืœืžื™ื ื‘ื™ื ืฉื ืืžืจ ืื—ืจื™ื• ื™ืื™ืจ ื ืชื™ื‘ ืืžืจ ืจื‘ ืื—ื ื‘ืจ ื™ืขืงื‘ ืื™ืŸ ืชื”ื•ื ื—ื•ื–ืจ ืœืื™ืชื ื• ืขื“ ืฉื‘ืขื™ื ืฉื ื” ืฉื ืืžืจ ื™ื—ืฉื‘ ืชื”ื•ื ืœืฉื™ื‘ื” ื•ืื™ืŸ ืฉื™ื‘ื” ืคื—ื•ืชื” ืžืฉื‘ืขื™ื

And when he is thirsty, he makes many furrows in the sea, as it is stated: โ€œHe makes a path to shine after himโ€ (Job 41:24). Rav Aแธฅa bar Yaakov says: After the leviathan drinks from the sea, the depth of the sea does not return to its normal condition until seventy years have passed, as it is stated: โ€œOne would think the deep to be hoaryโ€ (Job 41:24), and hoary indicates a person who is no less than seventy years old.

ืืžืจ ืจื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืขืฉื•ืช ืกืขื•ื“ื” ืœืฆื“ื™ืงื™ื ืžื‘ืฉืจื• ืฉืœ ืœื•ื™ืชืŸ ืฉื ืืžืจ ื™ื›ืจื• ืขืœื™ื• ื—ื‘ืจื™ื ื•ืื™ืŸ ื›ืจื” ืืœื ืกืขื•ื“ื” ืฉื ืืžืจ ื•ื™ื›ืจื” ืœื”ื ื›ืจื” ื’ื“ื•ืœื” ื•ื™ืื›ืœื• ื•ื™ืฉืชื• ื•ืื™ืŸ ื—ื‘ืจื™ื ืืœื ืชืœืžื™ื“ื™ ื—ื›ืžื™ื ืฉื ืืžืจ ื”ื™ื•ืฉื‘ืช ื‘ื’ื ื™ื ื—ื‘ืจื™ื ืžืงืฉื™ื‘ื™ื ืœืงื•ืœืš ื”ืฉืžื™ืขื ื™

Rabba says that Rabbi Yoแธฅanan says: In the future, the Holy One, Blessed be He, will make a feast for the righteous from the flesh of the leviathan, as it is stated: โ€œThe แธฅabbarim will make a feast [yikhru] of himโ€ (Job 40:30). And kera means nothing other than a feast, as it is stated: โ€œAnd he prepared [vaโ€™yikhreh] for them a great feast [kera]; and they ate and drankโ€ (IIย Kings 6:23). And แธฅabbarim means nothing other than Torah scholars, as it is stated: โ€œYou that dwell in the gardens, the companions [แธฅaverim] hearken for your voice: Cause me to hear itโ€ (Song of Songs 8:13). This verse is interpreted as referring to Torah scholars, who listen to Godโ€™s voice.

ื•ื”ืฉืืจ ืžื—ืœืงื™ืŸ ืื•ืชื• ื•ืขื•ืฉื™ืŸ ื‘ื• ืกื—ื•ืจื” ื‘ืฉื•ืงื™ ื™ืจื•ืฉืœื™ื ืฉื ืืžืจ ื™ื—ืฆื•ื”ื• ื‘ื™ืŸ ื›ื ืขื ื™ื ื•ืื™ืŸ ื›ื ืขื ื™ื ืืœื ืชื’ืจื™ื ืฉื ืืžืจ ื›ื ืขืŸ ื‘ื™ื“ื• ืžืื–ื ื™ ืžืจืžื” ืœืขืฉืง ืื”ื‘ ื•ืื™ ื‘ืขื™ืช ืื™ืžื ืžื”ื›ื ืืฉืจ ืกื—ืจื™ื” ืฉืจื™ื ื›ื ืขื ื™ื” ื ื›ื‘ื“ื™ ืืจืฅ

And with regard to the remainder of the leviathan, they will divide it and use it for commerce in the markets of Jerusalem, as it is stated: โ€œThey will part him among the kenaโ€™animโ€ (Job 40:30). And kenaโ€™anim means nothing other than merchants, as it is stated: โ€œAs for the merchant [kenaโ€™an], the balances of deceit are in his hand. He loves to oppressโ€ (Hosea 12:8). And if you wish, say that the proof is from here: โ€œWhose merchants are princes, whose traffickers [kinaneha] are the honorable of the earthโ€ (Isaiah 23:8).

ื•ืืžืจ ืจื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืขืฉื•ืช ืกื•ื›ื” ืœืฆื“ื™ืงื™ื ืžืขื•ืจื• ืฉืœ ืœื•ื™ืชืŸ ืฉื ืืžืจ ื”ืชืžืœื ื‘ืฉื›ื•ืช ืขื•ืจื• ื–ื›ื” ืขื•ืฉื™ืŸ ืœื• ืกื•ื›ื” ืœื ื–ื›ื” ืขื•ืฉื™ืŸ ืœื• ืฆืœืฆืœ ืฉื ืืžืจ ื•ื‘ืฆืœืฆืœ ื“ื’ื™ื ืจืืฉื•

And Rabba says that Rabbi Yoแธฅanan says: In the future, the Holy One, Blessed be He, will prepare a sukka for the righteous from the skin of the leviathan, as it is stated: โ€œCan you fill his skin with barbed irons [besukkot]โ€ (Job 40:31). If one is deserving of being called righteous, an entire sukka is prepared for him from the skin of the leviathan; if one is not deserving of this honor, a covering is prepared for his head, as it is stated: โ€œOr his head with fish-spearsโ€ (Job 40:31).

ื–ื›ื” ืขื•ืฉื™ืŸ ืœื• ืฆืœืฆืœ ืœื ื–ื›ื” ืขื•ืฉื™ืŸ ืœื• ืขื ืง ืฉื ืืžืจ ื•ืขื ืงื™ื ืœื’ืจื’ืจืชื™ืš ื–ื›ื” ืขื•ืฉื™ืŸ ืœื• ืขื ืง ืœื ื–ื›ื” ืขื•ืฉื™ืŸ ืœื• ืงืžื™ืข ืฉื ืืžืจ ื•ืชืงืฉืจื ื• ืœื ืขืจื•ืชื™ืš

If one is deserving at least of this reward, a covering is prepared for him, and if one is not deserving, a necklace is prepared for him, as it is stated: โ€œAnd necklaces about your neckโ€ (Proverbs 1:9). If one is somewhat deserving, a necklace is prepared for him, and if one is not deserving even of this, only an amu-let is prepared for him from the skin of the leviathan, as it is stated: โ€œOr will you bind him for your maidensโ€ (Job 40:29), i.e., a small amulet is prepared for him, like the amulets tied on childrenโ€™s necks.

ื•ื”ืฉืืจ ืคื•ืจืกื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืขืœ ื—ื•ืžื•ืช ื™ืจื•ืฉืœื™ื ื•ื–ื™ื•ื• ืžื‘ื”ื™ืง ืžืกื•ืฃ ื”ืขื•ืœื ื•ืขื“ ืกื•ืคื• ืฉื ืืžืจ ื•ื”ืœื›ื• ื’ื•ื™ื ืœืื•ืจืš ื•ืžืœื›ื™ื ืœื ื’ื” ื–ืจื—ืš

And with regard to the remaining part of the skin of the leviathan, the Holy One, Blessed be He, spreads it on the walls of Jerusalem, and its glory radiates from one end of the world until the other end. As it is stated: โ€œAnd nations shall walk in your light, and kings at the brightness of your risingโ€ (Isaiah 60:3).

ื•ืฉืžืชื™ ื›ื“ื›ื“ ืฉืžืฉืชื™ืš ืืžืจ ืจื‘ื™ ืฉืžื•ืืœ ื‘ืจ ื ื—ืžื ื™ ืคืœื™ื’ื™ ืชืจื™ ืžืœืื›ื™ ื‘ืจืงื™ืขื ื’ื‘ืจื™ืืœ ื•ืžื™ื›ืืœ ื•ืืžืจื™ ืœื” ืชืจื™ ืืžื•ืจืื™ ื‘ืžืขืจื‘ื ื•ืžืืŸ ืื™ื ื•ืŸ ื™ื”ื•ื“ื” ื•ื—ื–ืงื™ื” ื‘ื ื™ ืจื‘ื™ ื—ื™ื™ื ื—ื“ ืืžืจ ืฉื•ื”ื ื•ื—ื“ ืืžืจ ื™ืฉืคื” ืืžืจ ืœื”ื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื”ื•ื™ ื›ื“ื™ืŸ ื•ื›ื“ื™ืŸ

ยง With regard to the future glory of Jerusalem, the Gemara interprets the verse: โ€œAnd I will make your pinnacles of kadkhodโ€ (Isaiah 54:12). Rabbi Shmuel bar Naแธฅmani said: Two angels in heaven, Gabriel and Michael, disagree with regard to the material that will be used to form the walls of Jerusalem. And some say that this dispute is between two amoraโ€™im in the West, i.e., Eretz Yisrael. And who are they? They are Yehuda and แธคizkiyya, the sons of Rabbi แธคiyya. One said they will be made of onyx, and one said of jasper. The Holy One, Blessed be He, said to them: Let it be like this [kedein] and like that [ukhedein], i.e., let them be formed from both together. This compromise is indicated by the word kadkhod, a combination of this [kedein] and that [ukhedein].

ื•ืฉืขืจื™ืš ืœืื‘ื ื™ ืืงื“ื— ื›ื™ ื”ื ื“ื™ืชื™ื‘ ืจื‘ื™ ื™ื•ื—ื ืŸ ื•ืงื ื“ืจื™ืฉ ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื”ื‘ื™ื ืื‘ื ื™ื ื˜ื•ื‘ื•ืช ื•ืžืจื’ืœื™ื•ืช ืฉื”ื ืฉืœืฉื™ื ืขืœ ืฉืœืฉื™ื ื•ื—ื•ืงืง ื‘ื”ืŸ ืขืฉืจ ืขืœ ืขืฉืจื™ื ื•ืžืขืžื™ื“ืŸ ื‘ืฉืขืจื™ ื™ืจื•ืฉืœื™ื ืœื’ืœื’ ืขืœื™ื• ืื•ืชื• ืชืœืžื™ื“ ื”ืฉืชื ื›ื‘ื™ืขืชื ื“ืฆื™ืฆืœื ืœื ืžืฉื›ื—ื™ื ืŸ ื›ื•ืœื™ ื”ืื™ ืžืฉื›ื—ื™ื ืŸ

The Gemara analyzes the rest of that verse: โ€œAnd your gates of precious stonesโ€ (Isaiah 54:12). This should be understood in light of that incident where Rabbi Yoแธฅanan sat and taught: In the future, the Holy One, Blessed be He, will bring precious stones and pearls that are thirty by thirty cubits, and He will hollow out in them a hole of ten by twenty cubits and set them in the gates of Jerusalem. A certain unnamed student sneered at him, saying: Now we do not find precious stones even of the size of an egg of a dove, and yet all of this we will find?

ืœื™ืžื™ื ื”ืคืœื™ื’ื” ืกืคื™ื ืชื• ื‘ื™ื ื—ื–ื ืžืœืื›ื™ ื”ืฉืจืช ื“ื™ืชื‘ื™ ื•ืงื ืžื™ื ืกืจื™ ืื‘ื ื™ื ื˜ื•ื‘ื•ืช ื•ืžืจื’ืœื™ื•ืช ืฉื”ื ืฉืœืฉื™ื ืขืœ ืฉืœืฉื™ื ื•ื—ืงื•ืง ื‘ื”ืŸ ืขืฉืจ ื‘ืจื•ื ืขืฉืจื™ื ืืžืจ ืœื”ื• ื”ื ื™ ืœืžืืŸ ืืžืจื• ืœื™ื” ืฉืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื”ืขืžื™ื“ืŸ ื‘ืฉืขืจื™ ื™ืจื•ืฉืœื™ื ืืชื ืœืงืžื™ื” ื“ืจื‘ื™ ื™ื•ื—ื ืŸ ืืžืจ ืœื™ื” ื“ืจื•ืฉ ืจื‘ื™ ืœืš ื ืื” ืœื“ืจื•ืฉ ื›ืืฉืจ ืืžืจืช ื›ืŸ ืจืื™ืชื™ ืืžืจ ืœื• ืจื™ืงื ืืœืžืœื ืœื ืจืื™ืช ืœื ื”ืืžื ืช ืžืœื’ืœื’ ืขืœ ื“ื‘ืจื™ ื—ื›ืžื™ื ืืชื” ื ืชืŸ ืขื™ื ื™ื• ื‘ื• ื•ื ืขืฉื” ื’ืœ ืฉืœ ืขืฆืžื•ืช

After a period of time that studentโ€™s ship went to sea, where he saw ministering angels sitting and sawing precious stones and pearls that were thirty by thirty cubits, and hollowed out in them were holes of ten by twenty cubits. He said to the angels: For whom are these? They said to him that in the future, the Holy One, Blessed be He, will place them in the gates of Jerusalem. Later, the student came before Rabbi Yoแธฅanan and said to him: Continue to interpret, my teacher, it is fitting for you to interpret, as I saw just as you said. Rabbi Yoแธฅanan said to him: Worthless man, if you had not seen, you would not have believed; clearly, you are mocking the statement of the Sages. Rabbi Yoแธฅanan set his eyes upon him, and the student was instantly killed and turned into a pile of bones.

ืžื™ืชื™ื‘ื™ ื•ืื•ืœืš ืืชื›ื ืงื•ืžืžื™ื•ืช ืจื‘ื™ ืžืื™ืจ ืื•ืžืจ ืžืืชื™ื ืืžื” ื›ืฉืชื™ ืงื•ืžื•ืช ืฉืœ ืื“ื ื”ืจืืฉื•ืŸ

The Gemara raises an objection against Rabbi Yoแธฅananโ€™s statement, based on a baraita. The verse states: โ€œAnd I will make you go upright [komemiyyut]โ€ (Leviticus 26:13). Rabbi Meir says: In the future, the Jewish people will have the stature of two hundred cubits, equivalent to two times the height [komot] of Adam the first man, whose height was one hundred cubits. Rabbi Meir interprets the word komemiyyut as two komot.

ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืžืื” ืืžื” ื›ื ื’ื“ ื”ื™ื›ืœ ื•ื›ืชืœื™ื• ืฉื ืืžืจ ืืฉืจ ื‘ื ื™ื ื• ื›ื ื˜ืขื™ื ืžื’ื“ืœื™ื ื‘ื ืขื•ืจื™ื”ื ื‘ื ื•ืชื™ื ื• ื›ื–ื•ื™ืช ืžื—ื˜ื‘ื•ืช ืชื‘ื ื™ืช ื”ื™ื›ืœ ื›ื™ ืงืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืœื›ื•ื•ื™ ื“ื‘ื™ ื–ื™ืงื

Rabbi Yehuda says: They will have the stature of one hundred cubits, corresponding to the Sanctuary and its walls, as it is stated: โ€œWe whose sons are as plants grown up in their youth; whose daughters are as corner-pillars carved after the fashion of the Sanctuaryโ€ (Psalms 144:12). But if they are each one hundred cubits tall, how could the Jews enter the gates of Jerusalem, whose entrance gate will be ten by twenty cubits, as claimed by Rabbi Yoแธฅanan? The Gemara answers: When Rabbi Yoแธฅanan stated that idea, he was not referring to the gates themselves but to the windows that allow wind to enter.

ื•ืืžืจ ืจื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืขืฉื•ืช ืฉื‘ืข ื—ื•ืคื•ืช ืœื›ืœ ืฆื“ื™ืง ื•ืฆื“ื™ืง ืฉื ืืžืจ ื•ื‘ืจื ื”ืณ ืขืœ ื›ืœ ืžื›ื•ืŸ ื”ืจ ืฆื™ื•ืŸ ื•ืขืœ ืžืงืจืื” ืขื ืŸ ื™ื•ืžื ื•ืขืฉืŸ ื•ื ื’ื” ืืฉ ืœื”ื‘ื” ืœื™ืœื” ื›ื™ ืขืœ ื›ืœ ื›ื‘ื•ื“ ื—ืคื” ืžืœืžื“ ืฉื›ืœ ืื—ื“ ื•ืื—ื“ ืขื•ืฉื” ืœื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื—ื•ืคื” ืœืคื™ ื›ื‘ื•ื“ื•

ยง And Rabba says that Rabbi Yoแธฅanan says: In the future, the Holy One, Blessed be He, will fashion seven canopies for each and every righteous individual, as it is stated: โ€œAnd the Lord will create over the whole habitation of Mount Zion, and over those who are invited to it, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopyโ€ (Isaiah 4:5). This teaches that for each and every righteous individual, the Holy One, Blessed be He, fashions for him a canopy seven times over, in accordance with his honor, i.e., greater individuals receive grander and larger canopies.

ืขืฉืŸ ื‘ื—ื•ืคื” ืœืžื” ืืžืจ ืจื‘ื™ ื—ื ื™ื ื ืฉื›ืœ ืžื™ ืฉืขื™ื ื™ื• ืฆืจื•ืช ื‘ืชืœืžื™ื“ื™ ื—ื›ืžื™ื ื‘ืขื•ืœื ื”ื–ื” ืžืชืžืœืื•ืช ืขื™ื ื™ื• ืขืฉืŸ ืœืขื•ืœื ื”ื‘ื ื•ืืฉ ื‘ื—ื•ืคื” ืœืžื” ืืžืจ ืจื‘ื™ ื—ื ื™ื ื ืžืœืžื“ ืฉื›ืœ ืื—ื“ ื•ืื—ื“ ื ื›ื•ื” ืžื—ื•ืคืชื• ืฉืœ ื—ื‘ื™ืจื• ืื•ื™ ืœื” ืœืื•ืชื” ื‘ื•ืฉื” ืื•ื™ ืœื” ืœืื•ืชื” ื›ืœื™ืžื”

The Gemara asks a question with regard to the above verse: Why should there be smoke in a canopy? Rabbi แธคanina said: It is because anyone whose eyes are narrow, i.e., is stingy, toward Torah scholars in this world, his eyes fill with smoke in the World-to-Come. And why should there be fire in a canopy? Rabbi แธคanina said: This teaches that each and every one is burned from embarrassment at the size of the canopy of the other, and says: Woe for this embarrassment, woe for this disgrace, that I did not merit a canopy as large as his.

ื›ื™ื•ืฆื ื‘ื“ื‘ืจ ืืชื” ืื•ืžืจ ื•ื ืชืชื” ืžื”ื•ื“ืš ืขืœื™ื• ื•ืœื ื›ืœ ื”ื•ื“ืš ื–ืงื ื™ื ืฉื‘ืื•ืชื• ื”ื“ื•ืจ ืืžืจื• ืคื ื™ ืžืฉื” ื›ืคื ื™ ื—ืžื” ืคื ื™ ื™ื”ื•ืฉืข ื›ืคื ื™ ืœื‘ื ื” ืื•ื™ ืœื” ืœืื•ืชื” ื‘ื•ืฉื” ืื•ื™ ืœื” ืœืื•ืชื” ื›ืœื™ืžื”

In a similar manner, you can say that God said to Moses about Joshua: โ€œAnd you shall put of your honor upon himโ€ (Numbers 27:20), which indicates that you should put some of your honor, but not all of your honor. The elders of that generation said: The face of Moses was as bright as the face of the sun; the face of Joshua was like the face of the moon. Woe for this embarrassment, woe for this disgrace, that we did not merit another leader of the stature of Moses.

ืืžืจ ืจื‘ื™ ื—ืžื ื‘ืจ ื—ื ื™ื ื ืขืฉืจ ื—ื•ืคื•ืช ืขืฉื” ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืื“ื ื”ืจืืฉื•ืŸ ื‘ื’ืŸ ืขื“ืŸ ืฉื ืืžืจ ื‘ืขื“ืŸ ื’ืŸ ืืœื”ื™ื ื”ื™ื™ืช ื›ืœ ืื‘ืŸ ื™ืงืจื” ื•ื’ื•ืณ ืžืจ ื–ื•ื˜ืจื ืืžืจ ืื—ืช ืขืฉืจื” ืฉื ืืžืจ ื›ืœ ืื‘ืŸ ื™ืงืจื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื•ื’ืจื•ืข ืฉื‘ื›ื•ืœืŸ ื–ื”ื‘ ื“ืงื ื—ืฉื™ื‘ ืœื™ื” ืœื‘ืกื•ืฃ

Rabbi แธคama bar แธคanina says: The Holy One, Blessed be He, fashioned ten canopies for Adam the first man, in the Garden of Eden; as it is stated to Hiram, king of Tyre: โ€œYou were in Eden the garden of God; every precious stone was your covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of your drums and of your holes was in you; they were prepared on the day that you were createdโ€ (Ezekiel 28:13). This verse mentions ten items, from carnelian to gold. Mar Zutra said: There were eleven canopies, as it states: โ€œEvery precious stone,โ€ which is also part of the tally. Rabbi Yoแธฅanan said: And the worst of all of them was gold, as it is counted last, which indicates that the other items are more valuable.

ืžืื™ ืžืœืื›ืช ืชืคื™ืš ื•ื ืงื‘ื™ืš ื‘ืš ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ืืžืจ ืœื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื—ื™ืจื ืžืœืš ืฆื•ืจ ื‘ืš ื ืกืชื›ืœืชื™ ื•ื‘ืจืืชื™ ื ืงื‘ื™ื ื ืงื‘ื™ื ื‘ืื“ื ื•ืื™ื›ื ื“ืืžืจื™ ื”ื›ื™ ืงืืžืจ ื‘ืš ื ืกืชื›ืœืชื™

The Gemara asks: What is the meaning of the phrase: โ€œThe workmanship of your drums and of your holes [nekavekha]โ€ (Ezekiel 28:13)? Rav Yehuda says that Rav says: The Holy One, Blessed be He, said to Hiram, king of Tyre: Were you in the Garden of Eden when I created all of this for you? I looked at you, saw that you would one day claim divinity for yourself, and created many orifices [nekavim] in man, i.e., the excretory system, so that you would know that you are human and not a god. And there are those who say that this is what God said to Hiram: I looked at you

ื•ืงื ืกืชื™ ืžื™ืชื” ืขืœ ืื“ื ื”ืจืืฉื•ืŸ

and I decreed death on Adam the first man, to demonstrate that he was human and not a god.

ืžืื™ ื•ืขืœ ืžืงืจืื” ืืžืจ ืจื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืœื ื›ื™ืจื•ืฉืœื™ื ืฉืœ ืขื•ืœื ื”ื–ื” ื™ืจื•ืฉืœื™ื ืฉืœ ืขื•ืœื ื”ื‘ื ื™ืจื•ืฉืœื™ื ืฉืœ ืขื•ืœื ื”ื–ื” ื›ืœ ื”ืจื•ืฆื” ืœืขืœื•ืช ืขื•ืœื” ืฉืœ ืขื•ืœื ื”ื‘ื ืื™ืŸ ืขื•ืœื™ืŸ ืืœื ื”ืžื–ื•ืžื ื™ืŸ ืœื”

ยง The Gemara returns to the aforementioned verse: โ€œAnd the Lord will create over the whole habitation of Mount Zion, and over those who are invited to it, a cloud and smoke by dayโ€ (Isaiah 4:5). What is the meaning of the phrase: โ€œAnd over those who are invited to itโ€? Rabba says that Rabbi Yoแธฅanan says: Jerusalem of the World-to-Come is not like Jerusalem of this world. With regard to Jerusalem of this world, anyone who wants to ascend there can ascend. With regard to Jerusalem of the World-to-Come, only those who are invited to it can ascend.

ื•ืืžืจ ืจื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืขืชื™ื“ื™ืŸ ืฆื“ื™ืงื™ื ืฉื ืงืจืื™ืŸ ืขืœ ืฉืžื• ืฉืœ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืฉื ืืžืจ ื›ืœ ื”ื ืงืจื ื‘ืฉืžื™ ื•ืœื›ื‘ื•ื“ื™ ื‘ืจืืชื™ื• ื™ืฆืจืชื™ื• ืืฃ ืขืฉื™ืชื™ื• ื•ืืžืจ ืจื‘ื™ ืฉืžื•ืืœ ื‘ืจ ื ื—ืžื ื™ ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืฉืœืฉื” ื ืงืจืื• ืขืœ ืฉืžื• ืฉืœ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื•ืืœื• ื”ืŸ ืฆื“ื™ืงื™ื ื•ืžืฉื™ื— ื•ื™ืจื•ืฉืœื™ื

And Rabba says that Rabbi Yoแธฅanan says: In the future, the righteous will be called by the name of the Holy One, Blessed be He; as it is stated: โ€œEvery one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made himโ€ (Isaiah 43:7). This indicates that one who was created by God and causes Him glory is called by His name. And Rabbi Shmuel bar Naแธฅmani says that Rabbi Yoแธฅanan says: Three were called by the name of the Holy One, Blessed be He, and they are: The righteous, and the Messiah, and Jerusalem.

ืฆื“ื™ืงื™ื ื”ื ื“ืืžืจืŸ ืžืฉื™ื— ื“ื›ืชื™ื‘ ื•ื–ื” ืฉืžื• ืืฉืจ ื™ืงืจืื• ื”ืณ ืฆื“ืงื ื• ื™ืจื•ืฉืœื™ื ื“ื›ืชื™ื‘ ืกื‘ื™ื‘ ืฉืžื ื” ืขืฉืจ ืืœืฃ ื•ืฉื ื”ืขื™ืจ ืžื™ื•ื ื”ืณ ืฉืžื” ืืœ ืชืงืจื™ ืฉืžื” ืืœื ืฉืžื” ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืขืชื™ื“ื™ืŸ ืฆื“ื™ืงื™ื ืฉืื•ืžืจื™ื ืœืคื ื™ื”ืŸ ืงื“ื•ืฉ ื›ื“ืจืš ืฉืื•ืžืจื™ื ืœืคื ื™ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืฉื ืืžืจ ื•ื”ื™ื” ื”ื ืฉืืจ ื‘ืฆื™ื•ืŸ ื•ื”ื ื•ืชืจ ื‘ื™ืจื•ืฉืœื ืงื“ื•ืฉ ื™ืืžืจ ืœื•

With regard to the righteous, this is as we have just said. With regard to the Messiah, this is as it is written: โ€œAnd this is his name whereby he shall be called, the Lord is our righteousnessโ€ (Jeremiah 23:6). With regard to Jerusalem, this is as it is writ-ten: โ€œIt shall be eighteen thousand reeds round about. And the name of the city from that day shall be, the Lord is there [shamma]โ€ (Ezekiel 48:35). Do not read the word as โ€œthereโ€ [shamma]; rather, read it as: The Lord is its name [shemah]. Rabbi Elazar says: In the future, the righteous will have the name: Holy, recited before them, as one recites before the Holy One, Blessed be He; as it is stated: โ€œAnd it shall come to pass, that he who is left in Zion, and he who remains in Jerusalem, shall be called holyโ€ (Isaiah 4:3).

ื•ืืžืจ ืจื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื”ื’ื‘ื™ื” ืืช ื™ืจื•ืฉืœื™ื ืฉืœืฉ ืคืจืกืื•ืช ืœืžืขืœื” ืฉื ืืžืจ ื•ืจืืžื” ื•ื™ืฉื‘ื” ืชื—ืชื™ื” ืžืื™ ืชื—ืชื™ื” ื›ืชื—ืชื™ื” ื•ืžืžืื™ ื“ื”ืื™ ืชื—ืชื™ื” ืชืœืชื ืคืจืกื™ ื”ื•ื™ื ืืžืจ ืจื‘ื” ืืžืจ ืœื™ ื”ื”ื•ื ืกื‘ื ืœื“ื™ื“ื™ ื—ื–ื™ ืœื™ ื™ืจื•ืฉืœื™ื ืงืžื™ื™ืชื ื•ืชืœืชื ืคืจืกื™ ื”ื•ื™ื

And Rabba says that Rabbi Yoแธฅanan says: In the future, the Holy One, Blessed be He, will raise Jerusalem three parasangs upward; as it is stated: โ€œAnd it shall be lifted up and inhabited in its placeโ€ (Zechariah 14:10). What is the meaning of the phrase โ€œin its placeโ€? It means equivalent to its place, i.e., Jerusalem will be raised to a height whose measure in parasangs corresponds to the measure of its area in square parasangs. The Gemara asks: And from where is it derived that the place of Jerusalem was an area of three square parasangs? Rabba said that a certain elder said to me: I saw the initial Jerusalem, when it was still extant, and its area was three square parasangs.

ื•ืฉืžื ืชืืžืจ ื™ืฉ ืฆืขืจ ืœืขืœื•ืช ืชืœืžื•ื“ ืœื•ืžืจ ืžื™ ืืœื” ื›ืขื‘ ืชืขื•ืคื™ื ื” ื•ื›ื™ื•ื ื™ื ืืœ ืืจื‘ืชื™ื”ื ืืžืจ ืจื‘ ืคืคื ืฉืžืข ืžื™ื ื” ื”ืื™ ืขื™ื‘ื ืชืœืชื ืคืจืกื™ ืžื™ื“ืœื™

The Gemara continues to discuss the statement of Rabbi Yoแธฅanan: And lest you say that there is discomfort in ascending to a place so high, the verse states in a prophecy depicting the return of the Jewish people to Jerusalem: โ€œWho are these that fly as a cloud, and as the doves to their cotesโ€ (Isaiah 60:8). This indicates that they can easily ascend to Jerusalem, as though they were clouds or doves. Rav Pappa said: Incidentally, one can learn from that statement that this cloud mentioned in the verse is three parasangs high, as it reaches Jerusalem, which will be raised three parasangs.

ืืžืจ ืจื‘ื™ ื—ื ื™ื ื ื‘ืจ ืคืคื ื‘ืงืฉ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืชืช ืืช ื™ืจื•ืฉืœื™ื ื‘ืžื“ื” ืฉื ืืžืจ ื•ืืžืจ ืื ื” ืืชื” ื”ืœืš ื•ื™ืืžืจ ืืœื™ ืœืžื“ ืืช ื™ืจื•ืฉืœื ืœืจืื•ืช ื›ืžื” ืจื—ื‘ื” ื•ื›ืžื” ืืจื›ื”

Rabbi แธคanina bar Pappa says: The Holy One, Blessed be He, wished to give a set measure for Jerusalem, as it is stated in a prophecy of Zechariah: โ€œAnd I lifted up my eyes and saw, and behold a man with a measuring line in his hand. Then I said: Where are you going? And he said to me: To measure Jerusalem, to see what is its breadth, and what is its lengthโ€ (Zechariah 2:5โ€“6).

ืืžืจื• ืžืœืื›ื™ ื”ืฉืจืช ืœืคื ื™ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื ื”ืจื‘ื” ื›ืจื›ื™ื ื‘ืจืืช ื‘ืขื•ืœืžืš ืฉืœ ืื•ืžื•ืช ื”ืขื•ืœื ื•ืœื ื ืชืช ืžื“ืช ืืจื›ืŸ ื•ืžื“ืช ืจื—ื‘ืŸ ื™ืจื•ืฉืœื™ื ืฉืฉืžืš ื‘ืชื•ื›ื” ื•ืžืงื“ืฉืš ื‘ืชื•ื›ื” ื•ืฆื“ื™ืงื™ื ื‘ืชื•ื›ื” ืืชื” ื ื•ืชืŸ ื‘ื” ืžื“ื” ืžื™ื“ ื•ื™ืืžืจ ืืœื• ืจืฅ ื“ื‘ืจ ืืœ ื”ื ืขืจ ื”ืœื– ืœืืžืจ ืคืจื–ื•ืช ืชืฉื‘ ื™ืจื•ืฉืœื ืžืจื‘ ืื“ื ื•ื‘ื”ืžื” ื‘ืชื•ื›ื”

The ministering angels said before the Holy One, Blessed be He: Master of the Universe, You have created many cities in Your world for the nations of the world, and You did not give the measure of their length or the measure of their width, i.e., they are not limited by any set measure, but expand as they develop. With regard to Jerusalem, which has Your name in it, and Your Temple in it, and righteous people in it, will You give it a measure? Immediately: โ€œAnd, behold, the angel that spoke with me went forth, and another angel went out to meet him, and said to him: Run, speak to this young man, saying: Jerusalem shall be inhabited without walls for the multitude of men and cattle within itโ€ (Zechariah 2:7โ€“8).

ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื”ื•ืกื™ืฃ ืขืœ ื™ืจื•ืฉืœื ืืœืฃ ื˜ืคืฃ ื’ื™ื ื•ืื•ืช ืืœืฃ ืงืคืœ ืžื’ื“ืœื™ื ืืœืฃ ืœื™ืฆื•ื™ ื‘ื™ืจื ื™ื•ืช ืืœืฃ ื•ืฉื ื™ ืฉื™ืœื” ื˜ื•ื˜ืคืจืื•ืช ื•ื›ืœ ืื—ืช ื•ืื—ืช ื”ื•ื™ื ื›ืฆืคื•ืจื™ ื‘ืฉืœื•ื•ืชื”

Reish Lakish says: In the future, the Holy One, Blessed be He, will add to Jerusalem one thousand times the numerical value of tefaf of gardens; one thousand times the numerical value of kefel of towers; one thousand times the value of litzoy of fortifications; and one thousand and two times the value of shilo of small houses [totperaโ€™ot]. And each and every one of these additions will be like the great city of Tzippori in its prosperity.

ืชื ื™ื ืืžืจ ืจื‘ื™ ื™ื•ืกื™ ืื ื™ ืจืื™ืชื™ ืฆืคื•ืจื™ ื‘ืฉืœื•ื•ืชื” ื•ื”ื™ื• ื‘ื” ืžืื” ื•ืฉืžื•ื ื™ื ืืœืฃ ืฉื•ื•ืงื™ื ืฉืœ ืžื•ื›ืจื™ ืฆื™ืงื™ ืงื“ื™ืจื”

The Gemara clarifies the size of the city of Tzippori. It is taught in a baraita that Rabbi Yosei said: I saw Tzippori in its prosperity, and there were one hundred and eighty thousand markets of sellers of meat sauces in it. On this basis, one can estimate the future size of Jerusalem.

ื•ื”ืฆืœืขื•ืช ืฆืœืข ืืœ ืฆืœืข ืฉืœื•ืฉ ื•ืฉืœืฉื™ื ืคืขืžื™ื ืžืื™ ืฉืœื•ืฉ ื•ืฉืœืฉื™ื ืคืขืžื™ื ืืžืจ ืจื‘ื™ ืœื•ื™ ืืžืจ ืจื‘ ืคืคื™ ืžืฉื•ื ืจื‘ื™ ื™ื”ื•ืฉืข ื“ืกื›ื ื™ ืื ืฉืœืฉ ื™ืจื•ืฉืœื™ื ื”ืŸ ื›ืœ ืื—ืช ื•ืื—ืช ื™ืฉ ื‘ื” ืฉืœืฉื™ื ืžื“ื•ืจื™ืŸ ืœืžืขืœื” ืื ืฉืœืฉื™ื ื™ืจื•ืฉืœื™ื ื”ืŸ ื›ืœ ืื—ืช ื•ืื—ืช ื™ืฉ ื‘ื” ืฉืœืฉื” ืžื“ื•ืจื™ืŸ ืœืžืขืœื”

In a similar manner, the Gemara interprets the verse: โ€œAnd the side-chambers were one over another, three and thirty timesโ€ (Ezekiel 41:6). What is the meaning of: โ€œThree and thirty timesโ€? Rabbi Levi says that Rav Pappi says in the name of Rabbi Yehoshua of Sikhnei: If in the future Jerusalem will triple in size, so that it occupies three times its former area, then each and every dwelling will contain thirty stories upward. If the area of Jerusalem will be multiplied by thirty, each and every dwelling will contain three stories above every house.

ืื™ืชืžืจ ืกืคื™ื ื” ืจื‘ ืืžืจ ื›ื™ื•ืŸ ืฉืžืฉืš ื›ืœ ืฉื”ื•ื ืงื ื” ื•ืฉืžื•ืืœ ืืžืจ ืœื ืงื ื” ืขื“ ืฉื™ืžืฉื•ืš ืืช ื›ื•ืœื”

ยง The Gemara returns to discuss the mishna, which discusses the acquisition of a ship. It was stated that there was a dispute among amoraโ€™im with regard to the manner in which a ship is acquired. Rav says: Once the buyer has pulled the ship and moved it by any amount, he has acquired it. And Shmuel says: He does not acquire it until he pulls the entire ship to the extent that the end of the ship has at least reached the place previously occupied by its front.

ืœื™ืžื ื›ืชื ืื™ ื›ื™ืฆื“ ื‘ืžืกื™ืจื” ืื—ื–ื” ื‘ื˜ืœืคื” ื‘ืฉืขืจื” ื‘ืื•ื›ืฃ ืฉืขืœื™ื” ื‘ืฉืœื™ืฃ ืฉืขืœื™ื” ื‘ืคืจื•ืžื‘ื™ื ืฉื‘ืคื™ื” ื‘ื–ื•ื’ ืฉื‘ืฆื•ืืจื” ืงื ืื” ื›ื™ืฆื“ ื‘ืžืฉื™ื›ื” ืงื•ืจื ืœื” ื•ื”ื™ื ื‘ืื” ืื• ืฉื”ื›ื™ืฉื” ื‘ืžืงืœ ื•ืจืฆืชื” ืœืคื ื™ื• ื›ื™ื•ืŸ ืฉืขืงืจื” ื™ื“ ื•ืจื’ืœ ืงื ืื” ืจื‘ื™ ืื—ื™ ื•ืืžืจื™ ืœื” ืจื‘ื™ ืื—ื ืื•ืžืจ ืขื“ ืฉืชื”ืœืš ืžืœื ืงื•ืžืชื”

The Gemara suggests: Let us say that this dispute is parallel to a dispute between tannaโ€™im, as it is taught in a baraita: How is an animal acquired through passing? If the buyer grasped it by its hoof, or by its hair, or by the saddle that is on it, or by the load that is on it, or by the bit [perumbiyya] in its mouth, or by the bell on its neck, he has acquired it. How is an animal acquired through pulling? If he calls it and it comes, or if he hits it with a stick and it runs before him, once it lifts a foreleg and a hind leg from where it was standing, he has acquired it. Rabbi Aแธฅai, and some say Rabbi Aแธฅa, says: It is not enough if the animal lifts its hooves. Rather, one does not acquire it until it walks its full length, i.e., it moves both of its forelegs and both of its hindlegs.

ืœื™ืžื ืจื‘ ื“ืืžืจ ื›ืชื ื ืงืžื ื•ืฉืžื•ืืœ ื“ืืžืจ ื›ืจื‘ื™ ืื—ื ืืžืจ ืœืš ืจื‘ ืื ื ื“ืืžืจื™ ืืคื™ืœื• ืœืจื‘ื™ ืื—ื ืขื“ ื›ืืŸ ืœื ืงืืžืจ ืจื‘ื™ ืื—ื ืืœื ื‘ื‘ืขืœื™ ื—ื™ื™ื ื“ืืฃ ืขืœ ื’ื‘ ื“ืขืงืจื” ื™ื“ ื•ืจื’ืœ ื‘ื“ื•ื›ืชื” ืงื™ื™ืžื ืื‘ืœ ืกืคื™ื ื” ื›ื™ื•ืŸ ื“ื ื“ื” ื‘ื” ืคื•ืจืชื ื ื“ื” ืœื” ื›ื•ืœื”

Shall we say that Rav, who holds that a buyer can acquire the ship even by moving it only a minimal distance, states his ruling in accordance with the opinion of the first tanna that it is enough for the animal to lift two legs; and Shmuel, who holds that the entire ship must be moved, states his ruling in accordance with the opinion of Rabbi Aแธฅa that the animal must move its full length? The Gemara rejects this suggestion: Rav could have said to you: I state my ruling even in accordance with the opinion of Rabbi Aแธฅa, since Rabbi Aแธฅa states his opinion only with regard to animals, as although it lifted a foreleg and a hind leg, it stands in its place. But in the case of a ship, once a bit of it moves, all of it moves, and therefore the buyer acquires it.

ื•ืฉืžื•ืืœ ืืžืจ ืื ื ื“ืืžืจื™ ืืคื™ืœื• ื›ืชื ื ืงืžื ืขื“ ื›ืืŸ ืœื ืงืืžืจ ืชื ื ืงืžื ืืœื ื‘ื‘ืขืœื™ ื—ื™ื™ื ื“ื›ื™ื•ืŸ ื“ืžื™ืขืงืจื ื™ื“ ื•ืจื’ืœ ืื™ื“ืš ืœืžื™ืขืงืจ ืงื™ื™ืžื ืื‘ืœ ืกืคื™ื ื” ืื™ ืžืฉื™ืš ืœื” ื›ื•ืœื” ืื™ืŸ ืื™ ืœื ืœื

And Shmuel could say: I stated my ruling even in accordance with the opinion of the first tanna. The first tanna states his opinion only with regard to animals, as once an animal has lifted a foreleg and a hind leg, the other legs stand ready to be lifted. But with regard to a ship, if he pulls the entire ship, yes, he acquires it, but if he does not pull the whole ship, he does not acquire it.

ืœื™ืžื ื›ื”ื ื™ ืชื ืื™ ื“ืชื ื™ื ืกืคื™ื ื” ื ืงื ื™ืช ื‘ืžืฉื™ื›ื” ืจื‘ื™ ื ืชืŸ ืื•ืžืจ ืกืคื™ื ื” ื•ืื•ืชื™ื•ืช ื ืงื ื•ืช ื‘ืžืฉื™ื›ื”

The Gemara offers another suggestion: Let us say that the dispute of Rav and Shmuel is parallel to the dispute between these tannaโ€™im, as it is taught in a baraita: A ship is acquired by pulling. Rabbi Natan says: A ship and letters, i.e., the content of a promissory note, are acquired by pulling the document

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

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Bava Batra 75

The William Davidson Talmud | Powered by Sefaria

Bava Batra 75

ืงื ื™ื’ื™ื ืขื ืœื•ื™ืชืŸ ืฉื ืืžืจ ื”ืชืžืฉืš ืœื•ื™ืชืŸ ื‘ื—ื›ื” ื•ื‘ื—ื‘ืœ ืชืฉืงื™ืข ืœืฉื ื• ื•ืืœืžืœื ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืขื•ื–ืจื• ืื™ืŸ ื™ื›ื•ืœ ืœื• ืฉื ืืžืจ ื”ืขืฉื• ื™ื’ืฉ ื—ืจื‘ื•

a hunt of the leviathan, as it is stated: โ€œCan you draw out leviathan with a fish hook? Or press down his tongue with a cord?โ€ (Job 40:25). And were the Holy One, Blessed be He, not assisting Gabriel, he would not be able to hunt it, as it is stated: โ€œOnly He Who made him can use His sword to approach himโ€ (Job 40:19).

ื›ื™ ืืชื ืจื‘ ื“ื™ืžื™ ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื‘ืฉืขื” ืฉืœื•ื™ืชืŸ ืจืขื‘ ืžื•ืฆื™ื ื”ื‘ืœ ืžืคื™ื• ื•ืžืจืชื™ื— ื›ืœ ืžื™ืžื•ืช ืฉื‘ืžืฆื•ืœื” ืฉื ืืžืจ ื™ืจืชื™ื— ื›ืกื™ืจ ืžืฆื•ืœื” ื•ืืœืžืœื ืžื›ื ื™ืก ืจืืฉื• ืœื’ืŸ ืขื“ืŸ ืื™ืŸ ื›ืœ ื‘ืจื™ื” ื™ื›ื•ืœื” ืœืขืžื•ื“ ื‘ืจื™ื—ื• ืฉื ืืžืจ ื™ื ื™ืฉื™ื ื›ืžืจืงื—ื”

When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoแธฅanan said: When the leviathan is hungry, he produces breath from his mouth and thereby boils all of the waters in the depths of the sea. As it is stated: โ€œHe makes the deep boil like a potโ€ (Job 41:23). And if the leviathan did not place its head in the Garden of Eden, no creature could withstand his foul smell, as it is stated: โ€œHe makes the sea like a seething mixture [merkaแธฅa]โ€ (Job 41:23), and the term merkaแธฅa is also used to describe something with a smell (see Exodus 30:25).

ื•ื‘ืฉืขื” ืฉืฆืžื ืขื•ืฉื” ืชืœืžื™ื ืชืœืžื™ื ื‘ื™ื ืฉื ืืžืจ ืื—ืจื™ื• ื™ืื™ืจ ื ืชื™ื‘ ืืžืจ ืจื‘ ืื—ื ื‘ืจ ื™ืขืงื‘ ืื™ืŸ ืชื”ื•ื ื—ื•ื–ืจ ืœืื™ืชื ื• ืขื“ ืฉื‘ืขื™ื ืฉื ื” ืฉื ืืžืจ ื™ื—ืฉื‘ ืชื”ื•ื ืœืฉื™ื‘ื” ื•ืื™ืŸ ืฉื™ื‘ื” ืคื—ื•ืชื” ืžืฉื‘ืขื™ื

And when he is thirsty, he makes many furrows in the sea, as it is stated: โ€œHe makes a path to shine after himโ€ (Job 41:24). Rav Aแธฅa bar Yaakov says: After the leviathan drinks from the sea, the depth of the sea does not return to its normal condition until seventy years have passed, as it is stated: โ€œOne would think the deep to be hoaryโ€ (Job 41:24), and hoary indicates a person who is no less than seventy years old.

ืืžืจ ืจื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืขืฉื•ืช ืกืขื•ื“ื” ืœืฆื“ื™ืงื™ื ืžื‘ืฉืจื• ืฉืœ ืœื•ื™ืชืŸ ืฉื ืืžืจ ื™ื›ืจื• ืขืœื™ื• ื—ื‘ืจื™ื ื•ืื™ืŸ ื›ืจื” ืืœื ืกืขื•ื“ื” ืฉื ืืžืจ ื•ื™ื›ืจื” ืœื”ื ื›ืจื” ื’ื“ื•ืœื” ื•ื™ืื›ืœื• ื•ื™ืฉืชื• ื•ืื™ืŸ ื—ื‘ืจื™ื ืืœื ืชืœืžื™ื“ื™ ื—ื›ืžื™ื ืฉื ืืžืจ ื”ื™ื•ืฉื‘ืช ื‘ื’ื ื™ื ื—ื‘ืจื™ื ืžืงืฉื™ื‘ื™ื ืœืงื•ืœืš ื”ืฉืžื™ืขื ื™

Rabba says that Rabbi Yoแธฅanan says: In the future, the Holy One, Blessed be He, will make a feast for the righteous from the flesh of the leviathan, as it is stated: โ€œThe แธฅabbarim will make a feast [yikhru] of himโ€ (Job 40:30). And kera means nothing other than a feast, as it is stated: โ€œAnd he prepared [vaโ€™yikhreh] for them a great feast [kera]; and they ate and drankโ€ (IIย Kings 6:23). And แธฅabbarim means nothing other than Torah scholars, as it is stated: โ€œYou that dwell in the gardens, the companions [แธฅaverim] hearken for your voice: Cause me to hear itโ€ (Song of Songs 8:13). This verse is interpreted as referring to Torah scholars, who listen to Godโ€™s voice.

ื•ื”ืฉืืจ ืžื—ืœืงื™ืŸ ืื•ืชื• ื•ืขื•ืฉื™ืŸ ื‘ื• ืกื—ื•ืจื” ื‘ืฉื•ืงื™ ื™ืจื•ืฉืœื™ื ืฉื ืืžืจ ื™ื—ืฆื•ื”ื• ื‘ื™ืŸ ื›ื ืขื ื™ื ื•ืื™ืŸ ื›ื ืขื ื™ื ืืœื ืชื’ืจื™ื ืฉื ืืžืจ ื›ื ืขืŸ ื‘ื™ื“ื• ืžืื–ื ื™ ืžืจืžื” ืœืขืฉืง ืื”ื‘ ื•ืื™ ื‘ืขื™ืช ืื™ืžื ืžื”ื›ื ืืฉืจ ืกื—ืจื™ื” ืฉืจื™ื ื›ื ืขื ื™ื” ื ื›ื‘ื“ื™ ืืจืฅ

And with regard to the remainder of the leviathan, they will divide it and use it for commerce in the markets of Jerusalem, as it is stated: โ€œThey will part him among the kenaโ€™animโ€ (Job 40:30). And kenaโ€™anim means nothing other than merchants, as it is stated: โ€œAs for the merchant [kenaโ€™an], the balances of deceit are in his hand. He loves to oppressโ€ (Hosea 12:8). And if you wish, say that the proof is from here: โ€œWhose merchants are princes, whose traffickers [kinaneha] are the honorable of the earthโ€ (Isaiah 23:8).

ื•ืืžืจ ืจื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืขืฉื•ืช ืกื•ื›ื” ืœืฆื“ื™ืงื™ื ืžืขื•ืจื• ืฉืœ ืœื•ื™ืชืŸ ืฉื ืืžืจ ื”ืชืžืœื ื‘ืฉื›ื•ืช ืขื•ืจื• ื–ื›ื” ืขื•ืฉื™ืŸ ืœื• ืกื•ื›ื” ืœื ื–ื›ื” ืขื•ืฉื™ืŸ ืœื• ืฆืœืฆืœ ืฉื ืืžืจ ื•ื‘ืฆืœืฆืœ ื“ื’ื™ื ืจืืฉื•

And Rabba says that Rabbi Yoแธฅanan says: In the future, the Holy One, Blessed be He, will prepare a sukka for the righteous from the skin of the leviathan, as it is stated: โ€œCan you fill his skin with barbed irons [besukkot]โ€ (Job 40:31). If one is deserving of being called righteous, an entire sukka is prepared for him from the skin of the leviathan; if one is not deserving of this honor, a covering is prepared for his head, as it is stated: โ€œOr his head with fish-spearsโ€ (Job 40:31).

ื–ื›ื” ืขื•ืฉื™ืŸ ืœื• ืฆืœืฆืœ ืœื ื–ื›ื” ืขื•ืฉื™ืŸ ืœื• ืขื ืง ืฉื ืืžืจ ื•ืขื ืงื™ื ืœื’ืจื’ืจืชื™ืš ื–ื›ื” ืขื•ืฉื™ืŸ ืœื• ืขื ืง ืœื ื–ื›ื” ืขื•ืฉื™ืŸ ืœื• ืงืžื™ืข ืฉื ืืžืจ ื•ืชืงืฉืจื ื• ืœื ืขืจื•ืชื™ืš

If one is deserving at least of this reward, a covering is prepared for him, and if one is not deserving, a necklace is prepared for him, as it is stated: โ€œAnd necklaces about your neckโ€ (Proverbs 1:9). If one is somewhat deserving, a necklace is prepared for him, and if one is not deserving even of this, only an amu-let is prepared for him from the skin of the leviathan, as it is stated: โ€œOr will you bind him for your maidensโ€ (Job 40:29), i.e., a small amulet is prepared for him, like the amulets tied on childrenโ€™s necks.

ื•ื”ืฉืืจ ืคื•ืจืกื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืขืœ ื—ื•ืžื•ืช ื™ืจื•ืฉืœื™ื ื•ื–ื™ื•ื• ืžื‘ื”ื™ืง ืžืกื•ืฃ ื”ืขื•ืœื ื•ืขื“ ืกื•ืคื• ืฉื ืืžืจ ื•ื”ืœื›ื• ื’ื•ื™ื ืœืื•ืจืš ื•ืžืœื›ื™ื ืœื ื’ื” ื–ืจื—ืš

And with regard to the remaining part of the skin of the leviathan, the Holy One, Blessed be He, spreads it on the walls of Jerusalem, and its glory radiates from one end of the world until the other end. As it is stated: โ€œAnd nations shall walk in your light, and kings at the brightness of your risingโ€ (Isaiah 60:3).

ื•ืฉืžืชื™ ื›ื“ื›ื“ ืฉืžืฉืชื™ืš ืืžืจ ืจื‘ื™ ืฉืžื•ืืœ ื‘ืจ ื ื—ืžื ื™ ืคืœื™ื’ื™ ืชืจื™ ืžืœืื›ื™ ื‘ืจืงื™ืขื ื’ื‘ืจื™ืืœ ื•ืžื™ื›ืืœ ื•ืืžืจื™ ืœื” ืชืจื™ ืืžื•ืจืื™ ื‘ืžืขืจื‘ื ื•ืžืืŸ ืื™ื ื•ืŸ ื™ื”ื•ื“ื” ื•ื—ื–ืงื™ื” ื‘ื ื™ ืจื‘ื™ ื—ื™ื™ื ื—ื“ ืืžืจ ืฉื•ื”ื ื•ื—ื“ ืืžืจ ื™ืฉืคื” ืืžืจ ืœื”ื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื”ื•ื™ ื›ื“ื™ืŸ ื•ื›ื“ื™ืŸ

ยง With regard to the future glory of Jerusalem, the Gemara interprets the verse: โ€œAnd I will make your pinnacles of kadkhodโ€ (Isaiah 54:12). Rabbi Shmuel bar Naแธฅmani said: Two angels in heaven, Gabriel and Michael, disagree with regard to the material that will be used to form the walls of Jerusalem. And some say that this dispute is between two amoraโ€™im in the West, i.e., Eretz Yisrael. And who are they? They are Yehuda and แธคizkiyya, the sons of Rabbi แธคiyya. One said they will be made of onyx, and one said of jasper. The Holy One, Blessed be He, said to them: Let it be like this [kedein] and like that [ukhedein], i.e., let them be formed from both together. This compromise is indicated by the word kadkhod, a combination of this [kedein] and that [ukhedein].

ื•ืฉืขืจื™ืš ืœืื‘ื ื™ ืืงื“ื— ื›ื™ ื”ื ื“ื™ืชื™ื‘ ืจื‘ื™ ื™ื•ื—ื ืŸ ื•ืงื ื“ืจื™ืฉ ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื”ื‘ื™ื ืื‘ื ื™ื ื˜ื•ื‘ื•ืช ื•ืžืจื’ืœื™ื•ืช ืฉื”ื ืฉืœืฉื™ื ืขืœ ืฉืœืฉื™ื ื•ื—ื•ืงืง ื‘ื”ืŸ ืขืฉืจ ืขืœ ืขืฉืจื™ื ื•ืžืขืžื™ื“ืŸ ื‘ืฉืขืจื™ ื™ืจื•ืฉืœื™ื ืœื’ืœื’ ืขืœื™ื• ืื•ืชื• ืชืœืžื™ื“ ื”ืฉืชื ื›ื‘ื™ืขืชื ื“ืฆื™ืฆืœื ืœื ืžืฉื›ื—ื™ื ืŸ ื›ื•ืœื™ ื”ืื™ ืžืฉื›ื—ื™ื ืŸ

The Gemara analyzes the rest of that verse: โ€œAnd your gates of precious stonesโ€ (Isaiah 54:12). This should be understood in light of that incident where Rabbi Yoแธฅanan sat and taught: In the future, the Holy One, Blessed be He, will bring precious stones and pearls that are thirty by thirty cubits, and He will hollow out in them a hole of ten by twenty cubits and set them in the gates of Jerusalem. A certain unnamed student sneered at him, saying: Now we do not find precious stones even of the size of an egg of a dove, and yet all of this we will find?

ืœื™ืžื™ื ื”ืคืœื™ื’ื” ืกืคื™ื ืชื• ื‘ื™ื ื—ื–ื ืžืœืื›ื™ ื”ืฉืจืช ื“ื™ืชื‘ื™ ื•ืงื ืžื™ื ืกืจื™ ืื‘ื ื™ื ื˜ื•ื‘ื•ืช ื•ืžืจื’ืœื™ื•ืช ืฉื”ื ืฉืœืฉื™ื ืขืœ ืฉืœืฉื™ื ื•ื—ืงื•ืง ื‘ื”ืŸ ืขืฉืจ ื‘ืจื•ื ืขืฉืจื™ื ืืžืจ ืœื”ื• ื”ื ื™ ืœืžืืŸ ืืžืจื• ืœื™ื” ืฉืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื”ืขืžื™ื“ืŸ ื‘ืฉืขืจื™ ื™ืจื•ืฉืœื™ื ืืชื ืœืงืžื™ื” ื“ืจื‘ื™ ื™ื•ื—ื ืŸ ืืžืจ ืœื™ื” ื“ืจื•ืฉ ืจื‘ื™ ืœืš ื ืื” ืœื“ืจื•ืฉ ื›ืืฉืจ ืืžืจืช ื›ืŸ ืจืื™ืชื™ ืืžืจ ืœื• ืจื™ืงื ืืœืžืœื ืœื ืจืื™ืช ืœื ื”ืืžื ืช ืžืœื’ืœื’ ืขืœ ื“ื‘ืจื™ ื—ื›ืžื™ื ืืชื” ื ืชืŸ ืขื™ื ื™ื• ื‘ื• ื•ื ืขืฉื” ื’ืœ ืฉืœ ืขืฆืžื•ืช

After a period of time that studentโ€™s ship went to sea, where he saw ministering angels sitting and sawing precious stones and pearls that were thirty by thirty cubits, and hollowed out in them were holes of ten by twenty cubits. He said to the angels: For whom are these? They said to him that in the future, the Holy One, Blessed be He, will place them in the gates of Jerusalem. Later, the student came before Rabbi Yoแธฅanan and said to him: Continue to interpret, my teacher, it is fitting for you to interpret, as I saw just as you said. Rabbi Yoแธฅanan said to him: Worthless man, if you had not seen, you would not have believed; clearly, you are mocking the statement of the Sages. Rabbi Yoแธฅanan set his eyes upon him, and the student was instantly killed and turned into a pile of bones.

ืžื™ืชื™ื‘ื™ ื•ืื•ืœืš ืืชื›ื ืงื•ืžืžื™ื•ืช ืจื‘ื™ ืžืื™ืจ ืื•ืžืจ ืžืืชื™ื ืืžื” ื›ืฉืชื™ ืงื•ืžื•ืช ืฉืœ ืื“ื ื”ืจืืฉื•ืŸ

The Gemara raises an objection against Rabbi Yoแธฅananโ€™s statement, based on a baraita. The verse states: โ€œAnd I will make you go upright [komemiyyut]โ€ (Leviticus 26:13). Rabbi Meir says: In the future, the Jewish people will have the stature of two hundred cubits, equivalent to two times the height [komot] of Adam the first man, whose height was one hundred cubits. Rabbi Meir interprets the word komemiyyut as two komot.

ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืžืื” ืืžื” ื›ื ื’ื“ ื”ื™ื›ืœ ื•ื›ืชืœื™ื• ืฉื ืืžืจ ืืฉืจ ื‘ื ื™ื ื• ื›ื ื˜ืขื™ื ืžื’ื“ืœื™ื ื‘ื ืขื•ืจื™ื”ื ื‘ื ื•ืชื™ื ื• ื›ื–ื•ื™ืช ืžื—ื˜ื‘ื•ืช ืชื‘ื ื™ืช ื”ื™ื›ืœ ื›ื™ ืงืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืœื›ื•ื•ื™ ื“ื‘ื™ ื–ื™ืงื

Rabbi Yehuda says: They will have the stature of one hundred cubits, corresponding to the Sanctuary and its walls, as it is stated: โ€œWe whose sons are as plants grown up in their youth; whose daughters are as corner-pillars carved after the fashion of the Sanctuaryโ€ (Psalms 144:12). But if they are each one hundred cubits tall, how could the Jews enter the gates of Jerusalem, whose entrance gate will be ten by twenty cubits, as claimed by Rabbi Yoแธฅanan? The Gemara answers: When Rabbi Yoแธฅanan stated that idea, he was not referring to the gates themselves but to the windows that allow wind to enter.

ื•ืืžืจ ืจื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืขืฉื•ืช ืฉื‘ืข ื—ื•ืคื•ืช ืœื›ืœ ืฆื“ื™ืง ื•ืฆื“ื™ืง ืฉื ืืžืจ ื•ื‘ืจื ื”ืณ ืขืœ ื›ืœ ืžื›ื•ืŸ ื”ืจ ืฆื™ื•ืŸ ื•ืขืœ ืžืงืจืื” ืขื ืŸ ื™ื•ืžื ื•ืขืฉืŸ ื•ื ื’ื” ืืฉ ืœื”ื‘ื” ืœื™ืœื” ื›ื™ ืขืœ ื›ืœ ื›ื‘ื•ื“ ื—ืคื” ืžืœืžื“ ืฉื›ืœ ืื—ื“ ื•ืื—ื“ ืขื•ืฉื” ืœื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื—ื•ืคื” ืœืคื™ ื›ื‘ื•ื“ื•

ยง And Rabba says that Rabbi Yoแธฅanan says: In the future, the Holy One, Blessed be He, will fashion seven canopies for each and every righteous individual, as it is stated: โ€œAnd the Lord will create over the whole habitation of Mount Zion, and over those who are invited to it, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopyโ€ (Isaiah 4:5). This teaches that for each and every righteous individual, the Holy One, Blessed be He, fashions for him a canopy seven times over, in accordance with his honor, i.e., greater individuals receive grander and larger canopies.

ืขืฉืŸ ื‘ื—ื•ืคื” ืœืžื” ืืžืจ ืจื‘ื™ ื—ื ื™ื ื ืฉื›ืœ ืžื™ ืฉืขื™ื ื™ื• ืฆืจื•ืช ื‘ืชืœืžื™ื“ื™ ื—ื›ืžื™ื ื‘ืขื•ืœื ื”ื–ื” ืžืชืžืœืื•ืช ืขื™ื ื™ื• ืขืฉืŸ ืœืขื•ืœื ื”ื‘ื ื•ืืฉ ื‘ื—ื•ืคื” ืœืžื” ืืžืจ ืจื‘ื™ ื—ื ื™ื ื ืžืœืžื“ ืฉื›ืœ ืื—ื“ ื•ืื—ื“ ื ื›ื•ื” ืžื—ื•ืคืชื• ืฉืœ ื—ื‘ื™ืจื• ืื•ื™ ืœื” ืœืื•ืชื” ื‘ื•ืฉื” ืื•ื™ ืœื” ืœืื•ืชื” ื›ืœื™ืžื”

The Gemara asks a question with regard to the above verse: Why should there be smoke in a canopy? Rabbi แธคanina said: It is because anyone whose eyes are narrow, i.e., is stingy, toward Torah scholars in this world, his eyes fill with smoke in the World-to-Come. And why should there be fire in a canopy? Rabbi แธคanina said: This teaches that each and every one is burned from embarrassment at the size of the canopy of the other, and says: Woe for this embarrassment, woe for this disgrace, that I did not merit a canopy as large as his.

ื›ื™ื•ืฆื ื‘ื“ื‘ืจ ืืชื” ืื•ืžืจ ื•ื ืชืชื” ืžื”ื•ื“ืš ืขืœื™ื• ื•ืœื ื›ืœ ื”ื•ื“ืš ื–ืงื ื™ื ืฉื‘ืื•ืชื• ื”ื“ื•ืจ ืืžืจื• ืคื ื™ ืžืฉื” ื›ืคื ื™ ื—ืžื” ืคื ื™ ื™ื”ื•ืฉืข ื›ืคื ื™ ืœื‘ื ื” ืื•ื™ ืœื” ืœืื•ืชื” ื‘ื•ืฉื” ืื•ื™ ืœื” ืœืื•ืชื” ื›ืœื™ืžื”

In a similar manner, you can say that God said to Moses about Joshua: โ€œAnd you shall put of your honor upon himโ€ (Numbers 27:20), which indicates that you should put some of your honor, but not all of your honor. The elders of that generation said: The face of Moses was as bright as the face of the sun; the face of Joshua was like the face of the moon. Woe for this embarrassment, woe for this disgrace, that we did not merit another leader of the stature of Moses.

ืืžืจ ืจื‘ื™ ื—ืžื ื‘ืจ ื—ื ื™ื ื ืขืฉืจ ื—ื•ืคื•ืช ืขืฉื” ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืื“ื ื”ืจืืฉื•ืŸ ื‘ื’ืŸ ืขื“ืŸ ืฉื ืืžืจ ื‘ืขื“ืŸ ื’ืŸ ืืœื”ื™ื ื”ื™ื™ืช ื›ืœ ืื‘ืŸ ื™ืงืจื” ื•ื’ื•ืณ ืžืจ ื–ื•ื˜ืจื ืืžืจ ืื—ืช ืขืฉืจื” ืฉื ืืžืจ ื›ืœ ืื‘ืŸ ื™ืงืจื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื•ื’ืจื•ืข ืฉื‘ื›ื•ืœืŸ ื–ื”ื‘ ื“ืงื ื—ืฉื™ื‘ ืœื™ื” ืœื‘ืกื•ืฃ

Rabbi แธคama bar แธคanina says: The Holy One, Blessed be He, fashioned ten canopies for Adam the first man, in the Garden of Eden; as it is stated to Hiram, king of Tyre: โ€œYou were in Eden the garden of God; every precious stone was your covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of your drums and of your holes was in you; they were prepared on the day that you were createdโ€ (Ezekiel 28:13). This verse mentions ten items, from carnelian to gold. Mar Zutra said: There were eleven canopies, as it states: โ€œEvery precious stone,โ€ which is also part of the tally. Rabbi Yoแธฅanan said: And the worst of all of them was gold, as it is counted last, which indicates that the other items are more valuable.

ืžืื™ ืžืœืื›ืช ืชืคื™ืš ื•ื ืงื‘ื™ืš ื‘ืš ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ืืžืจ ืœื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื—ื™ืจื ืžืœืš ืฆื•ืจ ื‘ืš ื ืกืชื›ืœืชื™ ื•ื‘ืจืืชื™ ื ืงื‘ื™ื ื ืงื‘ื™ื ื‘ืื“ื ื•ืื™ื›ื ื“ืืžืจื™ ื”ื›ื™ ืงืืžืจ ื‘ืš ื ืกืชื›ืœืชื™

The Gemara asks: What is the meaning of the phrase: โ€œThe workmanship of your drums and of your holes [nekavekha]โ€ (Ezekiel 28:13)? Rav Yehuda says that Rav says: The Holy One, Blessed be He, said to Hiram, king of Tyre: Were you in the Garden of Eden when I created all of this for you? I looked at you, saw that you would one day claim divinity for yourself, and created many orifices [nekavim] in man, i.e., the excretory system, so that you would know that you are human and not a god. And there are those who say that this is what God said to Hiram: I looked at you

ื•ืงื ืกืชื™ ืžื™ืชื” ืขืœ ืื“ื ื”ืจืืฉื•ืŸ

and I decreed death on Adam the first man, to demonstrate that he was human and not a god.

ืžืื™ ื•ืขืœ ืžืงืจืื” ืืžืจ ืจื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืœื ื›ื™ืจื•ืฉืœื™ื ืฉืœ ืขื•ืœื ื”ื–ื” ื™ืจื•ืฉืœื™ื ืฉืœ ืขื•ืœื ื”ื‘ื ื™ืจื•ืฉืœื™ื ืฉืœ ืขื•ืœื ื”ื–ื” ื›ืœ ื”ืจื•ืฆื” ืœืขืœื•ืช ืขื•ืœื” ืฉืœ ืขื•ืœื ื”ื‘ื ืื™ืŸ ืขื•ืœื™ืŸ ืืœื ื”ืžื–ื•ืžื ื™ืŸ ืœื”

ยง The Gemara returns to the aforementioned verse: โ€œAnd the Lord will create over the whole habitation of Mount Zion, and over those who are invited to it, a cloud and smoke by dayโ€ (Isaiah 4:5). What is the meaning of the phrase: โ€œAnd over those who are invited to itโ€? Rabba says that Rabbi Yoแธฅanan says: Jerusalem of the World-to-Come is not like Jerusalem of this world. With regard to Jerusalem of this world, anyone who wants to ascend there can ascend. With regard to Jerusalem of the World-to-Come, only those who are invited to it can ascend.

ื•ืืžืจ ืจื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืขืชื™ื“ื™ืŸ ืฆื“ื™ืงื™ื ืฉื ืงืจืื™ืŸ ืขืœ ืฉืžื• ืฉืœ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืฉื ืืžืจ ื›ืœ ื”ื ืงืจื ื‘ืฉืžื™ ื•ืœื›ื‘ื•ื“ื™ ื‘ืจืืชื™ื• ื™ืฆืจืชื™ื• ืืฃ ืขืฉื™ืชื™ื• ื•ืืžืจ ืจื‘ื™ ืฉืžื•ืืœ ื‘ืจ ื ื—ืžื ื™ ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืฉืœืฉื” ื ืงืจืื• ืขืœ ืฉืžื• ืฉืœ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื•ืืœื• ื”ืŸ ืฆื“ื™ืงื™ื ื•ืžืฉื™ื— ื•ื™ืจื•ืฉืœื™ื

And Rabba says that Rabbi Yoแธฅanan says: In the future, the righteous will be called by the name of the Holy One, Blessed be He; as it is stated: โ€œEvery one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made himโ€ (Isaiah 43:7). This indicates that one who was created by God and causes Him glory is called by His name. And Rabbi Shmuel bar Naแธฅmani says that Rabbi Yoแธฅanan says: Three were called by the name of the Holy One, Blessed be He, and they are: The righteous, and the Messiah, and Jerusalem.

ืฆื“ื™ืงื™ื ื”ื ื“ืืžืจืŸ ืžืฉื™ื— ื“ื›ืชื™ื‘ ื•ื–ื” ืฉืžื• ืืฉืจ ื™ืงืจืื• ื”ืณ ืฆื“ืงื ื• ื™ืจื•ืฉืœื™ื ื“ื›ืชื™ื‘ ืกื‘ื™ื‘ ืฉืžื ื” ืขืฉืจ ืืœืฃ ื•ืฉื ื”ืขื™ืจ ืžื™ื•ื ื”ืณ ืฉืžื” ืืœ ืชืงืจื™ ืฉืžื” ืืœื ืฉืžื” ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืขืชื™ื“ื™ืŸ ืฆื“ื™ืงื™ื ืฉืื•ืžืจื™ื ืœืคื ื™ื”ืŸ ืงื“ื•ืฉ ื›ื“ืจืš ืฉืื•ืžืจื™ื ืœืคื ื™ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืฉื ืืžืจ ื•ื”ื™ื” ื”ื ืฉืืจ ื‘ืฆื™ื•ืŸ ื•ื”ื ื•ืชืจ ื‘ื™ืจื•ืฉืœื ืงื“ื•ืฉ ื™ืืžืจ ืœื•

With regard to the righteous, this is as we have just said. With regard to the Messiah, this is as it is written: โ€œAnd this is his name whereby he shall be called, the Lord is our righteousnessโ€ (Jeremiah 23:6). With regard to Jerusalem, this is as it is writ-ten: โ€œIt shall be eighteen thousand reeds round about. And the name of the city from that day shall be, the Lord is there [shamma]โ€ (Ezekiel 48:35). Do not read the word as โ€œthereโ€ [shamma]; rather, read it as: The Lord is its name [shemah]. Rabbi Elazar says: In the future, the righteous will have the name: Holy, recited before them, as one recites before the Holy One, Blessed be He; as it is stated: โ€œAnd it shall come to pass, that he who is left in Zion, and he who remains in Jerusalem, shall be called holyโ€ (Isaiah 4:3).

ื•ืืžืจ ืจื‘ื” ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื”ื’ื‘ื™ื” ืืช ื™ืจื•ืฉืœื™ื ืฉืœืฉ ืคืจืกืื•ืช ืœืžืขืœื” ืฉื ืืžืจ ื•ืจืืžื” ื•ื™ืฉื‘ื” ืชื—ืชื™ื” ืžืื™ ืชื—ืชื™ื” ื›ืชื—ืชื™ื” ื•ืžืžืื™ ื“ื”ืื™ ืชื—ืชื™ื” ืชืœืชื ืคืจืกื™ ื”ื•ื™ื ืืžืจ ืจื‘ื” ืืžืจ ืœื™ ื”ื”ื•ื ืกื‘ื ืœื“ื™ื“ื™ ื—ื–ื™ ืœื™ ื™ืจื•ืฉืœื™ื ืงืžื™ื™ืชื ื•ืชืœืชื ืคืจืกื™ ื”ื•ื™ื

And Rabba says that Rabbi Yoแธฅanan says: In the future, the Holy One, Blessed be He, will raise Jerusalem three parasangs upward; as it is stated: โ€œAnd it shall be lifted up and inhabited in its placeโ€ (Zechariah 14:10). What is the meaning of the phrase โ€œin its placeโ€? It means equivalent to its place, i.e., Jerusalem will be raised to a height whose measure in parasangs corresponds to the measure of its area in square parasangs. The Gemara asks: And from where is it derived that the place of Jerusalem was an area of three square parasangs? Rabba said that a certain elder said to me: I saw the initial Jerusalem, when it was still extant, and its area was three square parasangs.

ื•ืฉืžื ืชืืžืจ ื™ืฉ ืฆืขืจ ืœืขืœื•ืช ืชืœืžื•ื“ ืœื•ืžืจ ืžื™ ืืœื” ื›ืขื‘ ืชืขื•ืคื™ื ื” ื•ื›ื™ื•ื ื™ื ืืœ ืืจื‘ืชื™ื”ื ืืžืจ ืจื‘ ืคืคื ืฉืžืข ืžื™ื ื” ื”ืื™ ืขื™ื‘ื ืชืœืชื ืคืจืกื™ ืžื™ื“ืœื™

The Gemara continues to discuss the statement of Rabbi Yoแธฅanan: And lest you say that there is discomfort in ascending to a place so high, the verse states in a prophecy depicting the return of the Jewish people to Jerusalem: โ€œWho are these that fly as a cloud, and as the doves to their cotesโ€ (Isaiah 60:8). This indicates that they can easily ascend to Jerusalem, as though they were clouds or doves. Rav Pappa said: Incidentally, one can learn from that statement that this cloud mentioned in the verse is three parasangs high, as it reaches Jerusalem, which will be raised three parasangs.

ืืžืจ ืจื‘ื™ ื—ื ื™ื ื ื‘ืจ ืคืคื ื‘ืงืฉ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœืชืช ืืช ื™ืจื•ืฉืœื™ื ื‘ืžื“ื” ืฉื ืืžืจ ื•ืืžืจ ืื ื” ืืชื” ื”ืœืš ื•ื™ืืžืจ ืืœื™ ืœืžื“ ืืช ื™ืจื•ืฉืœื ืœืจืื•ืช ื›ืžื” ืจื—ื‘ื” ื•ื›ืžื” ืืจื›ื”

Rabbi แธคanina bar Pappa says: The Holy One, Blessed be He, wished to give a set measure for Jerusalem, as it is stated in a prophecy of Zechariah: โ€œAnd I lifted up my eyes and saw, and behold a man with a measuring line in his hand. Then I said: Where are you going? And he said to me: To measure Jerusalem, to see what is its breadth, and what is its lengthโ€ (Zechariah 2:5โ€“6).

ืืžืจื• ืžืœืื›ื™ ื”ืฉืจืช ืœืคื ื™ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื ื”ืจื‘ื” ื›ืจื›ื™ื ื‘ืจืืช ื‘ืขื•ืœืžืš ืฉืœ ืื•ืžื•ืช ื”ืขื•ืœื ื•ืœื ื ืชืช ืžื“ืช ืืจื›ืŸ ื•ืžื“ืช ืจื—ื‘ืŸ ื™ืจื•ืฉืœื™ื ืฉืฉืžืš ื‘ืชื•ื›ื” ื•ืžืงื“ืฉืš ื‘ืชื•ื›ื” ื•ืฆื“ื™ืงื™ื ื‘ืชื•ื›ื” ืืชื” ื ื•ืชืŸ ื‘ื” ืžื“ื” ืžื™ื“ ื•ื™ืืžืจ ืืœื• ืจืฅ ื“ื‘ืจ ืืœ ื”ื ืขืจ ื”ืœื– ืœืืžืจ ืคืจื–ื•ืช ืชืฉื‘ ื™ืจื•ืฉืœื ืžืจื‘ ืื“ื ื•ื‘ื”ืžื” ื‘ืชื•ื›ื”

The ministering angels said before the Holy One, Blessed be He: Master of the Universe, You have created many cities in Your world for the nations of the world, and You did not give the measure of their length or the measure of their width, i.e., they are not limited by any set measure, but expand as they develop. With regard to Jerusalem, which has Your name in it, and Your Temple in it, and righteous people in it, will You give it a measure? Immediately: โ€œAnd, behold, the angel that spoke with me went forth, and another angel went out to meet him, and said to him: Run, speak to this young man, saying: Jerusalem shall be inhabited without walls for the multitude of men and cattle within itโ€ (Zechariah 2:7โ€“8).

ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ืขืชื™ื“ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื”ื•ืกื™ืฃ ืขืœ ื™ืจื•ืฉืœื ืืœืฃ ื˜ืคืฃ ื’ื™ื ื•ืื•ืช ืืœืฃ ืงืคืœ ืžื’ื“ืœื™ื ืืœืฃ ืœื™ืฆื•ื™ ื‘ื™ืจื ื™ื•ืช ืืœืฃ ื•ืฉื ื™ ืฉื™ืœื” ื˜ื•ื˜ืคืจืื•ืช ื•ื›ืœ ืื—ืช ื•ืื—ืช ื”ื•ื™ื ื›ืฆืคื•ืจื™ ื‘ืฉืœื•ื•ืชื”

Reish Lakish says: In the future, the Holy One, Blessed be He, will add to Jerusalem one thousand times the numerical value of tefaf of gardens; one thousand times the numerical value of kefel of towers; one thousand times the value of litzoy of fortifications; and one thousand and two times the value of shilo of small houses [totperaโ€™ot]. And each and every one of these additions will be like the great city of Tzippori in its prosperity.

ืชื ื™ื ืืžืจ ืจื‘ื™ ื™ื•ืกื™ ืื ื™ ืจืื™ืชื™ ืฆืคื•ืจื™ ื‘ืฉืœื•ื•ืชื” ื•ื”ื™ื• ื‘ื” ืžืื” ื•ืฉืžื•ื ื™ื ืืœืฃ ืฉื•ื•ืงื™ื ืฉืœ ืžื•ื›ืจื™ ืฆื™ืงื™ ืงื“ื™ืจื”

The Gemara clarifies the size of the city of Tzippori. It is taught in a baraita that Rabbi Yosei said: I saw Tzippori in its prosperity, and there were one hundred and eighty thousand markets of sellers of meat sauces in it. On this basis, one can estimate the future size of Jerusalem.

ื•ื”ืฆืœืขื•ืช ืฆืœืข ืืœ ืฆืœืข ืฉืœื•ืฉ ื•ืฉืœืฉื™ื ืคืขืžื™ื ืžืื™ ืฉืœื•ืฉ ื•ืฉืœืฉื™ื ืคืขืžื™ื ืืžืจ ืจื‘ื™ ืœื•ื™ ืืžืจ ืจื‘ ืคืคื™ ืžืฉื•ื ืจื‘ื™ ื™ื”ื•ืฉืข ื“ืกื›ื ื™ ืื ืฉืœืฉ ื™ืจื•ืฉืœื™ื ื”ืŸ ื›ืœ ืื—ืช ื•ืื—ืช ื™ืฉ ื‘ื” ืฉืœืฉื™ื ืžื“ื•ืจื™ืŸ ืœืžืขืœื” ืื ืฉืœืฉื™ื ื™ืจื•ืฉืœื™ื ื”ืŸ ื›ืœ ืื—ืช ื•ืื—ืช ื™ืฉ ื‘ื” ืฉืœืฉื” ืžื“ื•ืจื™ืŸ ืœืžืขืœื”

In a similar manner, the Gemara interprets the verse: โ€œAnd the side-chambers were one over another, three and thirty timesโ€ (Ezekiel 41:6). What is the meaning of: โ€œThree and thirty timesโ€? Rabbi Levi says that Rav Pappi says in the name of Rabbi Yehoshua of Sikhnei: If in the future Jerusalem will triple in size, so that it occupies three times its former area, then each and every dwelling will contain thirty stories upward. If the area of Jerusalem will be multiplied by thirty, each and every dwelling will contain three stories above every house.

ืื™ืชืžืจ ืกืคื™ื ื” ืจื‘ ืืžืจ ื›ื™ื•ืŸ ืฉืžืฉืš ื›ืœ ืฉื”ื•ื ืงื ื” ื•ืฉืžื•ืืœ ืืžืจ ืœื ืงื ื” ืขื“ ืฉื™ืžืฉื•ืš ืืช ื›ื•ืœื”

ยง The Gemara returns to discuss the mishna, which discusses the acquisition of a ship. It was stated that there was a dispute among amoraโ€™im with regard to the manner in which a ship is acquired. Rav says: Once the buyer has pulled the ship and moved it by any amount, he has acquired it. And Shmuel says: He does not acquire it until he pulls the entire ship to the extent that the end of the ship has at least reached the place previously occupied by its front.

ืœื™ืžื ื›ืชื ืื™ ื›ื™ืฆื“ ื‘ืžืกื™ืจื” ืื—ื–ื” ื‘ื˜ืœืคื” ื‘ืฉืขืจื” ื‘ืื•ื›ืฃ ืฉืขืœื™ื” ื‘ืฉืœื™ืฃ ืฉืขืœื™ื” ื‘ืคืจื•ืžื‘ื™ื ืฉื‘ืคื™ื” ื‘ื–ื•ื’ ืฉื‘ืฆื•ืืจื” ืงื ืื” ื›ื™ืฆื“ ื‘ืžืฉื™ื›ื” ืงื•ืจื ืœื” ื•ื”ื™ื ื‘ืื” ืื• ืฉื”ื›ื™ืฉื” ื‘ืžืงืœ ื•ืจืฆืชื” ืœืคื ื™ื• ื›ื™ื•ืŸ ืฉืขืงืจื” ื™ื“ ื•ืจื’ืœ ืงื ืื” ืจื‘ื™ ืื—ื™ ื•ืืžืจื™ ืœื” ืจื‘ื™ ืื—ื ืื•ืžืจ ืขื“ ืฉืชื”ืœืš ืžืœื ืงื•ืžืชื”

The Gemara suggests: Let us say that this dispute is parallel to a dispute between tannaโ€™im, as it is taught in a baraita: How is an animal acquired through passing? If the buyer grasped it by its hoof, or by its hair, or by the saddle that is on it, or by the load that is on it, or by the bit [perumbiyya] in its mouth, or by the bell on its neck, he has acquired it. How is an animal acquired through pulling? If he calls it and it comes, or if he hits it with a stick and it runs before him, once it lifts a foreleg and a hind leg from where it was standing, he has acquired it. Rabbi Aแธฅai, and some say Rabbi Aแธฅa, says: It is not enough if the animal lifts its hooves. Rather, one does not acquire it until it walks its full length, i.e., it moves both of its forelegs and both of its hindlegs.

ืœื™ืžื ืจื‘ ื“ืืžืจ ื›ืชื ื ืงืžื ื•ืฉืžื•ืืœ ื“ืืžืจ ื›ืจื‘ื™ ืื—ื ืืžืจ ืœืš ืจื‘ ืื ื ื“ืืžืจื™ ืืคื™ืœื• ืœืจื‘ื™ ืื—ื ืขื“ ื›ืืŸ ืœื ืงืืžืจ ืจื‘ื™ ืื—ื ืืœื ื‘ื‘ืขืœื™ ื—ื™ื™ื ื“ืืฃ ืขืœ ื’ื‘ ื“ืขืงืจื” ื™ื“ ื•ืจื’ืœ ื‘ื“ื•ื›ืชื” ืงื™ื™ืžื ืื‘ืœ ืกืคื™ื ื” ื›ื™ื•ืŸ ื“ื ื“ื” ื‘ื” ืคื•ืจืชื ื ื“ื” ืœื” ื›ื•ืœื”

Shall we say that Rav, who holds that a buyer can acquire the ship even by moving it only a minimal distance, states his ruling in accordance with the opinion of the first tanna that it is enough for the animal to lift two legs; and Shmuel, who holds that the entire ship must be moved, states his ruling in accordance with the opinion of Rabbi Aแธฅa that the animal must move its full length? The Gemara rejects this suggestion: Rav could have said to you: I state my ruling even in accordance with the opinion of Rabbi Aแธฅa, since Rabbi Aแธฅa states his opinion only with regard to animals, as although it lifted a foreleg and a hind leg, it stands in its place. But in the case of a ship, once a bit of it moves, all of it moves, and therefore the buyer acquires it.

ื•ืฉืžื•ืืœ ืืžืจ ืื ื ื“ืืžืจื™ ืืคื™ืœื• ื›ืชื ื ืงืžื ืขื“ ื›ืืŸ ืœื ืงืืžืจ ืชื ื ืงืžื ืืœื ื‘ื‘ืขืœื™ ื—ื™ื™ื ื“ื›ื™ื•ืŸ ื“ืžื™ืขืงืจื ื™ื“ ื•ืจื’ืœ ืื™ื“ืš ืœืžื™ืขืงืจ ืงื™ื™ืžื ืื‘ืœ ืกืคื™ื ื” ืื™ ืžืฉื™ืš ืœื” ื›ื•ืœื” ืื™ืŸ ืื™ ืœื ืœื

And Shmuel could say: I stated my ruling even in accordance with the opinion of the first tanna. The first tanna states his opinion only with regard to animals, as once an animal has lifted a foreleg and a hind leg, the other legs stand ready to be lifted. But with regard to a ship, if he pulls the entire ship, yes, he acquires it, but if he does not pull the whole ship, he does not acquire it.

ืœื™ืžื ื›ื”ื ื™ ืชื ืื™ ื“ืชื ื™ื ืกืคื™ื ื” ื ืงื ื™ืช ื‘ืžืฉื™ื›ื” ืจื‘ื™ ื ืชืŸ ืื•ืžืจ ืกืคื™ื ื” ื•ืื•ืชื™ื•ืช ื ืงื ื•ืช ื‘ืžืฉื™ื›ื”

The Gemara offers another suggestion: Let us say that the dispute of Rav and Shmuel is parallel to the dispute between these tannaโ€™im, as it is taught in a baraita: A ship is acquired by pulling. Rabbi Natan says: A ship and letters, i.e., the content of a promissory note, are acquired by pulling the document

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