Bava Batra 75
קְנִיגְיָא עִם לִוְיָתָן, שֶׁנֶּאֱמַר: ״הַתִּמְשֹׁךְ לִוְיָתָן בְּחַכָּה וּבְחֶבֶל תַּשְׁקִיעַ לְשֹׁנוֹ״, וְאִלְמָלֵא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹזְרוֹ – אֵין יָכוֹל לוֹ; שֶׁנֶּאֱמַר: ״הָעֹשׂוֹ יַגֵּשׁ חַרְבּוֹ״.
a hunt of the leviathan, as it is stated: “Can you draw out leviathan with a fish hook? Or press down his tongue with a cord?” (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: “Only He Who made him can use His sword to approach him” (Job 40:19).
כִּי אֲתָא רַב דִּימִי אָמַר רַבִּי יוֹחָנָן: בְּשָׁעָה שֶׁלִּוְיָתָן רָעֵב, מוֹצִיא הֶבֶל מִפִּיו וּמַרְתִּיחַ כׇּל מֵימוֹת שֶׁבַּמְּצוּלָה – שֶׁנֶּאֱמַר: ״יַרְתִּיחַ כַּסִּיר מְצוּלָה״. וְאִלְמָלֵא מַכְנִיס רֹאשׁוֹ לְגַן עֵדֶן – אֵין כׇּל בְּרִיָּה יְכוֹלָה לַעֲמוֹד בְּרֵיחוֹ, שֶׁנֶּאֱמַר: ״יָם יָשִׂים כְּמֶרְקָחָה״.
When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥanan 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: “He makes the deep boil like a pot” (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: “He makes the sea like a seething mixture [merkaḥa]” (Job 41:23), and the term merkaḥa is also used to describe something with a smell (see Exodus 30:25).
וּבְשָׁעָה שֶׁצָּמֵא – עוֹשֶׂה תְּלָמִים תְּלָמִים בַּיָּם, שֶׁנֶּאֱמַר: ״אַחֲרָיו יָאִיר נָתִיב״. אָמַר רַב אַחָא בַּר יַעֲקֹב: אֵין תְּהוֹם חוֹזֵר לְאֵיתָנוֹ עַד שִׁבְעִים שָׁנָה, שֶׁנֶּאֱמַר: ״יַחְשֹׁב תְּהוֹם לְשֵׂיבָה״ – וְאֵין ״שֵׂיבָה״ פְּחוּתָה מִשִּׁבְעִים.
And when he is thirsty, he makes many furrows in the sea, as it is stated: “He makes a path to shine after him” (Job 41:24). Rav Aḥa 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: “One would think the deep to be hoary” (Job 41:24), and hoary indicates a person who is no less than seventy years old.
אָמַר רַבָּה אָמַר רַבִּי יוֹחָנָן: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת סְעוּדָה לַצַּדִּיקִים מִבְּשָׂרוֹ שֶׁל לִוְיָתָן, שֶׁנֶּאֱמַר: ״יִכְרוּ עָלָיו חַבָּרִים״; וְאֵין ״כֵּרָה״ אֶלָּא סְעוּדָה – שֶׁנֶּאֱמַר: ״וַיִּכְרֶה לָהֶם כֵּרָה גְדוֹלָה וַיֹּאכְלוּ וַיִּשְׁתּוּ״; וְאֵין ״חֲבֵרִים״ אֶלָּא תַּלְמִידֵי חֲכָמִים – שֶׁנֶּאֱמַר: ״הַיּוֹשֶׁבֶת בַּגַּנִּים, חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ, הַשְׁמִיעִנִי״.
Rabba says that Rabbi Yoḥanan 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: “The ḥabbarim will make a feast [yikhru] of him” (Job 40:30). And kera means nothing other than a feast, as it is stated: “And he prepared [va’yikhreh] for them a great feast [kera]; and they ate and drank” (II Kings 6:23). And ḥabbarim means nothing other than Torah scholars, as it is stated: “You that dwell in the gardens, the companions [ḥaverim] hearken for your voice: Cause me to hear it” (Song of Songs 8:13). This verse is interpreted as referring to Torah scholars, who listen to God’s voice.
וְהַשְּׁאָר – מְחַלְּקִין אוֹתוֹ, וְעוֹשִׂין בּוֹ סְחוֹרָה בְּשׁוּקֵי יְרוּשָׁלַיִם – שֶׁנֶּאֱמַר: ״יֶחֱצוּהוּ בֵּין כְּנַעֲנִים״; וְאֵין ״כְּנַעֲנִים״ אֶלָּא תַּגָּרִים – שֶׁנֶּאֱמַר: ״כְּנַעַן בְּיָדוֹ מֹאזְנֵי מִרְמָה לַעֲשֹׁק אָהֵב״. וְאִי בָּעֵית אֵימָא, מֵהָכָא: ״אֲשֶׁר סֹחֲרֶיהָ שָׂרִים, כִּנְעָנֶיהָ נִכְבַּדֵּי אָרֶץ״.
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: “They will part him among the kena’anim” (Job 40:30). And kena’anim means nothing other than merchants, as it is stated: “As for the merchant [kena’an], the balances of deceit are in his hand. He loves to oppress” (Hosea 12:8). And if you wish, say that the proof is from here: “Whose merchants are princes, whose traffickers [kinaneha] are the honorable of the earth” (Isaiah 23:8).
וְאָמַר רַבָּה אָמַר רַבִּי יוֹחָנָן: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת סוּכָּה לַצַּדִּיקִים מֵעוֹרוֹ שֶׁל לִוְיָתָן, שֶׁנֶּאֱמַר: ״הַתְמַלֵּא בְשֻׂכּוֹת עוֹרוֹ״. זָכָה – עוֹשִׂין לוֹ סוּכָּה, לֹא זָכָה – עוֹשִׂין לוֹ צִלְצָל; שֶׁנֶּאֱמַר: ״וּבְצִלְצַל דָּגִים רֹאשׁוֹ״.
And Rabba says that Rabbi Yoḥanan 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: “Can you fill his skin with barbed irons [besukkot]” (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: “Or his head with fish-spears” (Job 40:31).
זָכָה – עוֹשִׂין לוֹ צִלְצָל, לֹא זָכָה – עוֹשִׂין לוֹ עֲנָק; שֶׁנֶּאֱמַר: ״וַעֲנָקִים לְגַרְגְּרֹתֶיךָ״. זָכָה – עוֹשִׂין לוֹ עֲנָק, לֹא זָכָה – עוֹשִׂין לוֹ קָמֵיעַ; שֶׁנֶּאֱמַר: ״וְתִקְשְׁרֶנּוּ לְנַעֲרוֹתֶיךָ״.
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: “And necklaces about your neck” (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 amulet is prepared for him from the skin of the leviathan, as it is stated: “Or will you bind him for your maidens” (Job 40:29), i.e., a small amulet is prepared for him, like the amulets tied on children’s necks.
וְהַשְּׁאָר – פּוֹרְסוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל חוֹמוֹת יְרוּשָׁלַיִם, וְזִיווֹ מַבְהִיק מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, שֶׁנֶּאֱמַר: ״וְהָלְכוּ גוֹיִם לְאוֹרֵךְ, וּמְלָכִים לְנֹגַהּ זַרְחֵךְ״.
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: “And nations shall walk in your light, and kings at the brightness of your rising” (Isaiah 60:3).
״וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ״ – אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי: פְּלִיגִי תְּרֵי מַלְאֲכֵי בִּרְקִיעָא – גַּבְרִיאֵל וּמִיכָאֵל; וְאָמְרִי לַהּ תְּרֵי אָמוֹרָאֵי בְּמַעְרְבָא, וּמַאן אִינּוּן – יְהוּדָה וְחִזְקִיָּה בְּנֵי רַבִּי חִיָּיא; חַד אָמַר: שׁוֹהַם, וְחַד אָמַר: יָשְׁפֵה. אָמַר לְהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא: לֶהֱוֵי כְּדֵין וּכְדֵין.
§ With regard to the future glory of Jerusalem, the Gemara interprets the verse: “And I will make your pinnacles of kadkhod” (Isaiah 54:12). Rabbi Shmuel bar Naḥmani 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 amora’im in the West, i.e., Eretz Yisrael. And who are they? They are Yehuda and Ḥizkiyya, the sons of Rabbi Ḥiyya. 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].
״וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח״ – כִּי הָא דְּיָתֵיב רַבִּי יוֹחָנָן וְקָא דָרֵישׁ: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָבִיא אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁהֵם שְׁלֹשִׁים עַל שְׁלֹשִׁים, וְחוֹקֵק בָּהֶן עֶשֶׂר עַל עֶשְׂרִים, וּמַעֲמִידָן בְּשַׁעֲרֵי יְרוּשָׁלַיִם. לִגְלֵג עָלָיו אוֹתוֹ תַּלְמִיד: הַשְׁתָּא כְּבֵיעֲתָא דְצִיצְלָא לָא מַשְׁכְּחִינַן, כּוּלֵּי הַאי מַשְׁכְּחִינַן?!
The Gemara analyzes the rest of that verse: “And your gates of precious stones” (Isaiah 54:12). This should be understood in light of that incident where Rabbi Yoḥanan 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?
לְיָמִים הִפְלִיגָה סְפִינָתוֹ בַּיָּם, חֲזָא מַלְאֲכֵי הַשָּׁרֵת דְּיָתְבִי וְקָא מְינַסְּרִי אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁהֵם שְׁלֹשִׁים עַל שְׁלֹשִׁים, וְחָקוּק בָּהֶן עֶשֶׂר בְּרוּם עֶשְׂרִים. אֲמַר לְהוּ: הָנֵי לְמַאן? אֲמַרוּ לֵיהּ: שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַעֲמִידָן בְּשַׁעֲרֵי יְרוּשָׁלַיִם. אֲתָא לְקַמֵּיהּ דְּרַבִּי יוֹחָנָן, אֲמַר לֵיהּ: דְּרוֹשׁ רַבִּי, לְךָ נָאֶה לִדְרוֹשׁ, כַּאֲשֶׁר אָמַרְתָּ כֵּן רָאִיתִי. אָמַר לוֹ: רֵיקָא! אִלְמָלֵא לֹא רָאִיתָ – לֹא הֶאֱמַנְתָּ; מְלַגְלֵג עַל דִּבְרֵי חֲכָמִים אַתָּה! נָתַן עֵינָיו בּוֹ, וְנַעֲשָׂה גַּל שֶׁל עֲצָמוֹת.
After a period of time that student’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 Yoḥanan and said to him: Continue to interpret, my teacher, it is fitting for you to interpret, as I saw just as you said. Rabbi Yoḥanan 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 Yoḥanan set his eyes upon him, and the student was instantly killed and turned into a pile of bones.
מֵיתִיבִי: ״וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת״ – רַבִּי מֵאִיר אוֹמֵר: מָאתַיִם אַמָּה, כִּשְׁתֵּי קוֹמוֹת שֶׁל אָדָם הָרִאשׁוֹן.
The Gemara raises an objection against Rabbi Yoḥanan’s statement, based on a baraita. The verse states: “And I will make you go upright [komemiyyut]” (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.
רַבִּי יְהוּדָה אוֹמֵר: מֵאָה אַמָּה, כְּנֶגֶד הֵיכָל וּכְתָלָיו – שֶׁנֶּאֱמַר: ״אֲשֶׁר בָּנֵינוּ כִּנְטִעִים מְגֻדָּלִים בִּנְעוּרֵיהֶם, בְּנוֹתֵינוּ כְזָוִיֹּת מְחֻטָּבוֹת תַּבְנִית הֵיכָל״! כִּי קָאָמַר רַבִּי יוֹחָנָן – לְכַוֵּוי דְּבֵי זִיקָא.
Rabbi Yehuda says: They will have the stature of one hundred cubits, corresponding to the Sanctuary and its walls, as it is stated: “We whose sons are as plants grown up in their youth; whose daughters are as corner-pillars carved after the fashion of the Sanctuary” (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 Yoḥanan? The Gemara answers: When Rabbi Yoḥanan stated that idea, he was not referring to the gates themselves but to the windows that allow wind to enter.
וְאָמַר רַבָּה אָמַר רַבִּי יוֹחָנָן: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת שֶׁבַע חוּפּוֹת לְכׇל צַדִּיק וְצַדִּיק, שֶׁנֶּאֱמַר: ״וּבָרָא ה׳ עַל כׇּל מְכוֹן הַר צִיּוֹן וְעַל מִקְרָאֶהָ עָנָן יוֹמָם, וְעָשָׁן וְנֹגַהּ אֵשׁ לֶהָבָה לָיְלָה, כִּי עַל כׇּל כָּבוֹד חֻפָּה״ – מְלַמֵּד שֶׁכׇּל אֶחָד וְאֶחָד עוֹשֶׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חוּפָּה לְפִי כְּבוֹדוֹ.
§ And Rabba says that Rabbi Yoḥanan says: In the future, the Holy One, Blessed be He, will fashion seven canopies for each and every righteous individual, as it is stated: “And 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 canopy” (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.
עָשָׁן בַּחוּפָּה לָמָּה? אָמַר רַבִּי חֲנִינָא: שֶׁכׇּל מִי שֶׁעֵינָיו צָרוֹת בְּתַלְמִידֵי חֲכָמִים בָּעוֹלָם הַזֶּה, מִתְמַלְּאוֹת עֵינָיו עָשָׁן לָעוֹלָם הַבָּא. וְאֵשׁ בַּחוּפָּה לָמָּה? אָמַר רַבִּי חֲנִינָא: מְלַמֵּד שֶׁכׇּל אֶחָד וְאֶחָד נִכְוֶה מֵחוּפָּתוֹ שֶׁל חֲבֵירוֹ. אוֹי לָהּ לְאוֹתָהּ בּוּשָׁה, אוֹי לָהּ לְאוֹתָהּ כְּלִימָה.
The Gemara asks a question with regard to the above verse: Why should there be smoke in a canopy? Rabbi Ḥanina 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 Ḥanina 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.
כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר: ״וְנָתַתָּה מֵהוֹדְךָ עָלָיו״ – וְלֹא כׇּל הוֹדְךָ; זְקֵנִים שֶׁבְּאוֹתוֹ הַדּוֹר אָמְרוּ: פְּנֵי מֹשֶׁה כִּפְנֵי חַמָּה, פְּנֵי יְהוֹשֻׁעַ כִּפְנֵי לְבָנָה; אוֹי לָהּ לְאוֹתָהּ בּוּשָׁה, אוֹי לָהּ לְאוֹתָהּ כְּלִימָּה.
In a similar manner, you can say that God said to Moses about Joshua: “And you shall put of your honor upon him” (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.
אָמַר רַבִּי חָמָא בַּר חֲנִינָא: עֶשֶׂר חוּפּוֹת עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם הָרִאשׁוֹן בְּגַן עֵדֶן – שֶׁנֶּאֱמַר: ״בְּעֵדֶן גַּן אֱלֹהִים הָיִיתָ, כׇּל אֶבֶן יְקָרָה וְגוֹ׳״. מָר זוּטְרָא אָמַר: אַחַת עֶשְׂרֵה, שֶׁנֶּאֱמַר: ״כׇּל אֶבֶן יְקָרָה״. אָמַר רַבִּי יוֹחָנָן: וְגָרוּעַ שֶׁבְּכוּלָּן – זָהָב, דְּקָא חָשֵׁיב לֵיהּ לְבַסּוֹף.
Rabbi Ḥama bar Ḥanina 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: “You 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 created” (Ezekiel 28:13). This verse mentions ten items, from carnelian to gold. Mar Zutra said: There were eleven canopies, as it states: “Every precious stone,” which is also part of the tally. Rabbi Yoḥanan said: And the worst of all of them was gold, as it is counted last, which indicates that the other items are more valuable.
מַאי ״מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ״? אָמַר רַב יְהוּדָה אָמַר רַב: אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְחִירָם מֶלֶךְ צוֹר: ״בְּךָ נִסְתַּכַּלְתִּי, וּבָרָאתִי נְקָבִים נְקָבִים בָּאָדָם״. וְאִיכָּא דְאָמְרִי, הָכִי קָאָמַר: בְּךָ נִסְתַּכַּלְתִּי,
The Gemara asks: What is the meaning of the phrase: “The workmanship of your drums and of your holes [nekavekha]” (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
וְקָנַסְתִּי מִיתָה עַל אָדָם הָרִאשׁוֹן.
and I decreed death on Adam the first man, to demonstrate that he was human and not a god.
מַאי ״וְעַל מִקְרָאֶהָ״? אָמַר רַבָּה אָמַר רַבִּי יוֹחָנָן: לֹא כִּירוּשָׁלַיִם שֶׁל עוֹלָם הַזֶּה יְרוּשָׁלַיִם שֶׁל עוֹלָם הַבָּא; יְרוּשָׁלַיִם שֶׁל עוֹלָם הַזֶּה – כָּל הָרוֹצֶה לַעֲלוֹת עוֹלֶה, שֶׁל עוֹלָם הַבָּא – אֵין עוֹלִין אֶלָּא הַמְזוּמָּנִין לָהּ.
§ The Gemara returns to the aforementioned verse: “And 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” (Isaiah 4:5). What is the meaning of the phrase: “And over those who are invited to it”? Rabba says that Rabbi Yoḥanan 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.
וְאָמַר רַבָּה אָמַר רַבִּי יוֹחָנָן: עֲתִידִין צַדִּיקִים שֶׁנִּקְרָאִין עַל שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: ״כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו, יְצַרְתִּיו אַף עֲשִׂיתִיו״. וְאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹחָנָן: שְׁלֹשָׁה נִקְרְאוּ עַל שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֵלּוּ הֵן: צַדִּיקִים, וּמָשִׁיחַ, וִירוּשָׁלִַים.
And Rabba says that Rabbi Yoḥanan says: In the future, the righteous will be called by the name of the Holy One, Blessed be He; as it is stated: “Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him” (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 Naḥmani says that Rabbi Yoḥanan says: Three were called by the name of the Holy One, Blessed be He, and they are: The righteous, and the Messiah, and Jerusalem.
צַדִּיקִים – הָא דַּאֲמַרַן. מָשִׁיחַ – דִּכְתִיב: ״וְזֶה שְּׁמוֹ אֲשֶׁר יִקְרְאוֹ ה׳ צִדְקֵנוּ״. יְרוּשָׁלַיִם – דִּכְתִיב: ״סָבִיב שְׁמֹנָה עָשָׂר אָלֶף, וְשֵׁם הָעִיר מִיּוֹם ה׳ שָׁמָּה״, אַל תִּקְרֵי ״שָׁמָּה״ אֶלָּא ״שְׁמָהּ״. אָמַר רַבִּי אֶלְעָזָר: עֲתִידִין צַדִּיקִים שֶׁאוֹמְרִים לִפְנֵיהֶן ״קָדוֹשׁ״ – כְּדֶרֶךְ שֶׁאוֹמְרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: ״וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלִַם, קָדוֹשׁ יֵאָמֶר לוֹ״.
With regard to the righteous, this is as we have just said. With regard to the Messiah, this is as it is written: “And this is his name whereby he shall be called, the Lord is our righteousness” (Jeremiah 23:6). With regard to Jerusalem, this is as it is written: “It shall be eighteen thousand reeds round about. And the name of the city from that day shall be, the Lord is there [shamma]” (Ezekiel 48:35). Do not read the word as “there” [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: “And it shall come to pass, that he who is left in Zion, and he who remains in Jerusalem, shall be called holy” (Isaiah 4:3).
וְאָמַר רַבָּה אָמַר רַבִּי יוֹחָנָן: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַגְבִּיהַּ אֶת יְרוּשָׁלַיִם שָׁלֹשׁ פַּרְסָאוֹת לְמַעְלָה, שֶׁנֶּאֱמַר: ״וְרָאֲמָה וְיָשְׁבָה תַחְתֶּיהָ״; מַאי ״תַּחְתֶּיהָ״ – כְּתַחְתֶּיהָ. וּמִמַּאי דְּהַאי ״תַּחְתֶּיהָ״ תְּלָתָא פַּרְסֵי הָוְיָא? אָמַר רַבָּה, אֲמַר לִי הָהוּא סָבָא: לְדִידִי חֲזֵי לִי יְרוּשָׁלַיִם קַמַּיְיתָא, וּתְלָתָא פַּרְסֵי הָוְיָא.
And Rabba says that Rabbi Yoḥanan says: In the future, the Holy One, Blessed be He, will raise Jerusalem three parasangs upward; as it is stated: “And it shall be lifted up and inhabited in its place” (Zechariah 14:10). What is the meaning of the phrase “in its place”? 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.
וְשֶׁמָּא תֹּאמַר: יֵשׁ צַעַר לַעֲלוֹת? תַּלְמוּד לוֹמַר: ״מִי אֵלֶּה כָּעָב תְּעוּפֶינָה, וְכַיּוֹנִים אֶל אֲרֻבֹּתֵיהֶם״. אָמַר רַב פָּפָּא: שְׁמַע מִינַּהּ, הַאי עֵיבָא – תְּלָתָא פַּרְסֵי מִידְּלֵי.
The Gemara continues to discuss the statement of Rabbi Yoḥanan: 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: “Who are these that fly as a cloud, and as the doves to their cotes” (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.
אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא: בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לָתֵת אֶת יְרוּשָׁלַיִם בְּמִדָּה, שֶׁנֶּאֱמַר: ״וָאֹמַר אָנָה אַתָּה הֹלֵךְ, וַיֹּאמֶר אֵלַי: לָמֹד אֶת יְרוּשָׁלִַם, לִרְאוֹת כַּמָּה רׇחְבָּהּ וְכַמָּה אׇרְכָּהּ״ –
Rabbi Ḥanina 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: “And 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 length” (Zechariah 2:5–6).
אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, הַרְבֵּה כְּרַכִּים בָּרָאתָ בְּעוֹלָמְךָ שֶׁל אוּמּוֹת הָעוֹלָם – וְלֹא נָתַתָּ מִדַּת אׇרְכָּן וּמִדַּת רׇחְבָּן; יְרוּשָׁלַיִם – שֶׁשִּׁמְךָ בְּתוֹכָהּ, וּמִקְדָּשְׁךָ בְּתוֹכָהּ, וְצַדִּיקִים בְּתוֹכָהּ – אַתָּה נוֹתֵן בָּהּ מִדָּה?! מִיָּד – ״וַיֹּאמֶר אֵלָו, רֻץ דַּבֵּר אֶל הַנַּעַר הַלָּז לֵאמֹר: פְּרָזוֹת תֵּשֵׁב יְרוּשָׁלִַם, מֵרֹב אָדָם וּבְהֵמָה בְּתוֹכָהּ״.
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: “And, 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 it” (Zechariah 2:7–8).
אָמַר רֵישׁ לָקִישׁ: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹסִיף עַל יְרוּשְׁלֶם אֶלֶף טֶפֶף גִּינּוֹאוֹת, אֶלֶף קֶפֶל מִגְדָּלִים, אֶלֶף לִיצוֹי בִּירָנִיּוֹת, אֶלֶף וּשְׁנֵי שִׁילֹה טוֹטַפְרָאוֹת; וְכׇל אַחַת וְאַחַת הָוְיָא כְּצִפּוֹרִי בְּשַׁלְווֹתָהּ.
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 [totpera’ot]. And each and every one of these additions will be like the great city of Tzippori in its prosperity.
תַּנְיָא, אָמַר רַבִּי יוֹסֵי: אֲנִי רָאִיתִי צִפּוֹרִי בְּשַׁלְווֹתָהּ, וְהָיוּ בָּהּ מֵאָה וּשְׁמוֹנִים אֶלֶף שְׁוָוקִים שֶׁל מוֹכְרֵי צִיקֵי קְדֵירָה.
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.
״וְהַצְּלָעוֹת צֵלָע אֶל צֵלָע, שָׁלוֹשׁ וּשְׁלֹשִׁים פְּעָמִים״ – מַאי ״שָׁלוֹשׁ וּשְׁלֹשִׁים פְּעָמִים״? אָמַר רַבִּי לֵוִי, אָמַר רַב פַּפֵּי מִשּׁוּם רַבִּי יְהוֹשֻׁעַ דְּסִכְנִי: אִם שָׁלֹשׁ יְרוּשָׁלַיִם הֵן, כׇּל אַחַת וְאַחַת יֵשׁ בָּהּ שְׁלֹשִׁים מְדוֹרִין לְמַעְלָה; אִם שְׁלֹשִׁים יְרוּשָׁלַיִם הֵן, כׇּל אַחַת וְאַחַת יֵשׁ בָּהּ שְׁלֹשָׁה מְדוֹרִין לְמַעְלָה.
In a similar manner, the Gemara interprets the verse: “And the side-chambers were one over another, three and thirty times” (Ezekiel 41:6). What is the meaning of: “Three and thirty times”? 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.
אִיתְּמַר: סְפִינָה – רַב אָמַר: כֵּיוָן שֶׁמָּשַׁךְ כׇּל שֶׁהוּא – קָנָה. וּשְׁמוּאֵל אָמַר: לֹא קָנָה עַד שֶׁיִּמְשׁוֹךְ אֶת כּוּלָּהּ.
§ The Gemara returns to discuss the mishna, which discusses the acquisition of a ship. It was stated that there was a dispute among amora’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.
לֵימָא כְּתַנָּאֵי – כֵּיצַד בִּמְסִירָה? אֲחָזָהּ בְּטַלְפָּהּ, בִּשְׂעָרָהּ, בְּאוּכָּף שֶׁעָלֶיהָ, בִּשְׁלִיף שֶׁעָלֶיהָ, בִּפְרוּמְבְּיָא שֶׁבְּפִיהָ, בְּזוֹג שֶׁבְּצַוָּארָהּ – קְנָאָהּ. כֵּיצַד בִּמְשִׁיכָה? קוֹרֵא לָהּ וְהִיא בָּאָה, אוֹ שֶׁהִכִּישָׁהּ בְּמַקֵּל וְרָצְתָה לְפָנָיו – כֵּיוָן שֶׁעָקְרָה יָד וָרֶגֶל, קְנָאָהּ. רַבִּי אַחַי וְאָמְרִי לַהּ רַבִּי אַחָא אוֹמֵר: עַד שֶׁתְּהַלֵּךְ מְלֹא קוֹמָתָהּ.
The Gemara suggests: Let us say that this dispute is parallel to a dispute between tanna’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 Aḥai, and some say Rabbi Aḥa, 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.
לֵימָא רַב דְּאָמַר כְּתַנָּא קַמָּא וּשְׁמוּאֵל דְּאָמַר כְּרַבִּי אַחָא? אָמַר לְךָ רַב: אֲנָא דַּאֲמַרִי אֲפִילּוּ לְרַבִּי אַחָא – עַד כָּאן לָא קָאָמַר רַבִּי אַחָא אֶלָּא בְּבַעֲלֵי חַיִּים; דְּאַף עַל גַּב דְּעָקְרָה יָד וָרֶגֶל – בְּדוּכְתַּהּ קָיְימָא; אֲבָל סְפִינָה, כֵּיוָן דְּנָדָה בַּהּ פּוּרְתָּא – נָדָה לַהּ כּוּלָּהּ.
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 Aḥa 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 Aḥa, since Rabbi Aḥa 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.
וּשְׁמוּאֵל אָמַר: אֲנָא דַּאֲמַרִי אֲפִילּוּ כְּתַנָּא קַמָּא – עַד כָּאן לָא קָאָמַר תַּנָּא קַמָּא אֶלָּא בְּבַעֲלֵי חַיִּים, דְּכֵיוָן דְּמִיעַקְרָא יָד וָרֶגֶל – אִידַּךְ לְמִיעְקַר קָיְימָא; אֲבָל סְפִינָה, אִי מָשֵׁיךְ לַהּ כּוּלַּהּ – אִין, אִי לָא – לָא.
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.
לֵימָא כְּהָנֵי תַּנָּאֵי – דְּתַנְיָא: סְפִינָה נִקְנֵית בִּמְשִׁיכָה. רַבִּי נָתָן אוֹמֵר: סְפִינָה וְאוֹתִיּוֹת נִקְנוֹת בִּמְשִׁיכָה
The Gemara offers another suggestion: Let us say that the dispute of Rav and Shmuel is parallel to the dispute between these tanna’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
