Bava Batra 91
מֵהִיפַּרְכְיָא לְהִיפַּרְכְיָא.
from the northernmost province [mehiparkheya] of Eretz Yisrael to the southernmost province of Syria.
תָּנוּ רַבָּנַן: אֵין מִשְׂתַּכְּרִים בְּאֶרֶץ יִשְׂרָאֵל בִּדְבָרִים שֶׁיֵּשׁ בָּהֶן חַיֵּי נֶפֶשׁ, כְּגוֹן: יֵינוֹת, שְׁמָנִים וּסְלָתוֹת.
The Sages taught: One may not earn a profit in Eretz Yisrael by buying and reselling items that contain an element of basic sustenance, such as wines, oils, and flours, because this causes their price to rise. Rather, those who grow the produce should sell them in the markets, without recourse to a middleman.
אָמְרוּ עָלָיו עַל רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, שֶׁהָיָה מִשְׂתַּכֵּר בְּיַיִן וָשֶׁמֶן. בְּיַיִן – סָבַר לַהּ כְּרַבִּי יְהוּדָה; בְּשֶׁמֶן – בְּאַתְרֵיהּ דְּרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שְׁכִיחַ מִישְׁחָא.
The Sages said of Rabbi Elazar ben Azarya that he would earn a profit through the sale of wine and oil. With regard to wine, he holds in accordance with the opinion of Rabbi Yehuda ben Beteira, who says that it is permitted to export wine from Eretz Yisrael despite the fact that this causes it to become more expensive, as drinking wine leads to licentiousness. With regard to oil, in Rabbi Elazar ben Azarya’s locale oil was common; consequently, there was no concern that its price would rise if it were not sold directly to the consumer.
תָּנוּ רַבָּנַן: אֵין מִשְׂתַּכְּרִין פַּעֲמַיִם בְּבֵיצִים. אָמַר מָרִי בַּר מָרִי: פְּלִיגִי בַּהּ רַב וּשְׁמוּאֵל; חַד אָמַר: עַל חַד תְּרֵי. וְחַד אָמַר: תַּגָּר לְתַגָּרָא.
The Sages taught: One may not earn a profit twice from the sale of eggs. Mari bar Mari said: Rav and Shmuel disagree about the meaning of that statement. One said it means that the seller may not charge double the price he paid for the eggs. And one said that one merchant may not sell to another merchant; rather, the merchant who buys from the owner of the eggs must sell directly to the consumer.
תָּנוּ רַבָּנַן: מַתְרִיעִין עַל פְּרַקְמַטְיָא, וַאֲפִילּוּ בְּשַׁבָּת.
§ Apropos price fluctuations, the Gemara cites a baraita. The Sages taught: A community sounds the alarm and gathers in public prayer for merchandise [perakmatya] whose price has dropped. And even on Shabbat it is permitted to cry and plead, even though one may not pray for his personal needs on Shabbat, as this hardship affects the entire public.
אָמַר רַבִּי יוֹחָנָן: כְּגוֹן כְּלֵי פִשְׁתָּן בְּבָבֶל, וְיַיִן וָשֶׁמֶן בְּאֶרֶץ יִשְׂרָאֵל. אָמַר רַב יוֹסֵף: וְהוּא דְּזָל וְקָם עַשְׂרָה בְּשִׁיתָּא.
Rabbi Yoḥanan said: The baraita is referring specifically to merchandise that serves as the basis of the local economy, such as linen garments in Babylonia, and wine and oil in Eretz Yisrael. Rav Yosef said: And that halakha, that public prayer is recited even on Shabbat, applies only when the merchandise was reduced in price and stood at such prices that goods that had been worth ten are currently selling for six.
תָּנוּ רַבָּנַן: אֵין יוֹצְאִין מֵאָרֶץ לְחוּץ לָאָרֶץ, אֶלָּא אִם כֵּן עָמְדוּ סָאתַיִם בְּסֶלַע. אָמַר רַבִּי שִׁמְעוֹן: אֵימָתַי – בִּזְמַן שֶׁאֵינוֹ מוֹצֵא לִיקַּח, אֲבָל בִּזְמַן שֶׁמּוֹצֵא לִיקַּח – אֲפִילּוּ עָמְדָה סְאָה בְּסֶלַע, לֹא יֵצֵא.
The Sages taught: One may not leave Eretz Yisrael to live outside of Eretz Yisrael unless the price of two se’a of grain stood at a sela, which is double its usual price. Rabbi Shimon said: When does this exception, permitting one to leave Eretz Yisrael under certain circumstances, apply? It applies when one is unable to find produce to buy, as he has no money. But when one has money and is able to find produce to buy, even if the price of a se’a of grain stood at a sela, he may not leave.
וְכֵן הָיָה רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: אֱלִימֶלֶךְ, מַחְלוֹן וְכִלְיוֹן, גְּדוֹלֵי הַדּוֹר הָיוּ, וּפַרְנְסֵי הַדּוֹר הָיוּ; וּמִפְּנֵי מָה נֶעְנְשׁוּ? מִפְּנֵי שֶׁיָּצְאוּ מֵאָרֶץ לְחוּצָה לָאָרֶץ, שֶׁנֶּאֱמַר: ״וַתֵּהֹם כׇּל הָעִיר עֲלֵיהֶן, וַתֹּאמַרְנָה הֲזֹאת נׇעֳמִי״. מַאי ״הֲזֹאת נָעֳמִי״? אָמַר רַבִּי יִצְחָק, אָמְרוּ: חֲזִיתֶם נָעֳמִי שֶׁיָּצָאת מֵאָרֶץ לְחוּץ לָאָרֶץ – מָה עָלְתָה לָהּ?
And Rabbi Shimon ben Yoḥai would likewise say: Elimelech and his sons Mahlon and Chilion were prominent members of their generation and were leaders of their generation. And for what reason were they punished? They were punished because they left Eretz Yisrael to go outside of Eretz Yisrael, as it is stated concerning Naomi and Ruth: “And all the city was astir concerning them, and the women said: Is this Naomi?” (Ruth 1:19). The Gemara asks: What is the meaning of the phrase: “Is this Naomi”? How does this indicate that her husband and sons were punished for leaving Eretz Yisrael? Rabbi Yitzḥak says that the women said: Have you seen what befell Naomi, who left Eretz Yisrael for outside of Eretz Yisrael? Not only did she not escape tribulations there, but she lost her status entirely.
וְאָמַר רַבִּי יִצְחָק: אוֹתוֹ הַיּוֹם שֶׁבָּאת רוּת הַמּוֹאֲבִיָּה לְאֶרֶץ יִשְׂרָאֵל, מֵתָה אִשְׁתּוֹ שֶׁל בֹּעַז. וְהַיְינוּ דְּאָמְרִי אִינָשֵׁי: עַד דְּלָא שָׁכֵיב שִׁיכְבָא – קָיְימָא מְנוּ בַיְיתֵיהּ.
And Rabbi Yitzḥak also says with regard to this passage: That very day when Ruth the Moabite came to Eretz Yisrael, the wife of Boaz died, i.e., from the moment of their arrival the possibility was created for Ruth’s eventual marriage to Boaz. This explains the adage that people say: Before the deceased dies, the person who will next be in charge of his house arises, as in this case Boaz’s new wife, Ruth, arrived as his previous wife died.
אָמַר רַבָּה בַּר רַב הוּנָא אָמַר רַב: אִבְצָן זֶה בֹּעַז. מַאי קָא מַשְׁמַע לַן? כִּי אִידַּךְ דְּרַבָּה בַּר רַב הוּנָא – דְּאָמַר רַבָּה בַּר רַב הוּנָא אָמַר רַב: מֵאָה וְעֶשְׂרִים מִשְׁתָּאוֹת עָשָׂה בֹּעַז לְבָנָיו, שֶׁנֶּאֱמַר: ״וַיְהִי לוֹ שְׁלֹשִׁים בָּנִים, וּשְׁלֹשִׁים בָּנוֹת שִׁלַּח הַחוּצָה, וּשְׁלֹשִׁים בָּנוֹת הֵבִיא לְבָנָיו מִן הַחוּץ, וַיִּשְׁפֹּט אֶת יִשְׂרָאֵל שֶׁבַע שָׁנִים״.
Apropos the story of Ruth the Gemara adds: Rabba bar Rav Huna says that Rav says: The judge Ibzan of Bethlehem (see Judges 12:8–10) is Boaz. The Gemara asks: What is he teaching us? The Gemara explains that this comment is in accordance with the other statement of Rabba bar Rav Huna, as Rabba bar Rav Huna says that Rav says: Boaz prepared one hundred and twenty feasts for his children at their weddings. As it is stated, concerning Ibzan: “And he had thirty sons, and thirty daughters he sent abroad, and thirty daughters he brought in from abroad for his sons. And he judged Israel seven years” (Judges 12:9). The verse indicates that he had sixty children.
וּבְכׇל אַחַת וְאַחַת עָשָׂה שְׁנֵי מִשְׁתָּאוֹת – אֶחָד בְּבֵית אָבִיו, וְאֶחָד בְּבֵית חָמִיו; וּבְכוּלָּן לֹא זִימֵּן אֶת מָנוֹחַ – אָמַר: כּוּדָנָא עֲקָרָה, בְּמַאי פָּרְעָא לִי?
And at each and every wedding he prepared for his children, he made two feasts, one in the house of the father of the groom and one in the house of the father-in-law of the groom. And he did not invite Manoah, the future father of Samson, whose wife was barren (see Judges 13:2) to any of them, as he said: It is not worth inviting him; he is a sterile mule, how will he pay me back? Manoah will never invite me in return, as he has no children.
תָּאנָא: וְכוּלָּן מֵתוּ בְּחַיָּיו. וְהַיְינוּ דְּאָמְרִי אִינָשֵׁי: ״בְּחַיִּיךְ דִּילַדְתְּ שִׁיתִּין שִׁיתִּין – לְמָה לִיךְ? אִיכְּפַל, וְאוֹלִיד חַד דְּמִשִּׁיתִּין זָרִיז.
A Sage taught: And all of the children of Ibzan died during his lifetime. And this explains the adage that people say: Why do you need the sixty, the sixty children that you beget during your lifetime? Go to the trouble and beget one who will be more diligent than sixty. This adage refers to Boaz, who had sixty children who died, and yet his last child, born from Ruth, is his glory, as King David was born from this line.
(סִימָן: מָלַךְ, אַבְרָהָם, עֶשֶׂר שָׁנִים, שֶׁנִּפְטַר, נִתְנַשֵּׂא לְבַדּוֹ.) אָמַר רַב חָנָן בַּר רָבָא אָמַר רַב: אֱלִימֶלֶךְ, וְשַׂלְמוֹן, וּפְלוֹנִי אַלְמוֹנִי, וַאֲבִי נָעֳמִי – כּוּלָּן בְּנֵי נַחְשׁוֹן בֶּן עַמִּינָדָב הֵן. מַאי קָא מַשְׁמַע לַן? שֶׁאֲפִילּוּ מִי שֶׁיֵּשׁ לוֹ זְכוּת אָבוֹת, אֵינָהּ עוֹמֶדֶת לוֹ בְּשָׁעָה שֶׁיּוֹצֵא מֵאָרֶץ לְחוּצָה לָאָרֶץ.
The Gemara provides a mnemonic for the ensuing statements that Rav Ḥanan bar Rava said that Rav said: Melech; Abraham; ten years; when he died; and He alone was exalted. Rav Ḥanan bar Rava says that Rav says: With regard to Elimelech, and Boaz’s father, Salmon, and So-and-so, the unnamed relative who was a closer relative to Elimelech than Boaz (Ruth 4:1), and Naomi’s father, all of these are descendants of Nahshon, son of Amminadab, the head of the tribe of Judah (see Ruth 4:20–21 and Numbers 2:3). The Gemara asks: What is he teaching us by this statement? He is teaching that even in the case of one who has the merit of his ancestors to protect him, this merit does not stand for him when he leaves Eretz Yisrael to go outside of Eretz Yisrael, as Elimelech died on account of this sin.
וְאָמַר רַב חָנָן בַּר רָבָא אָמַר רַב: אִמֵּיהּ דְּאַבְרָהָם – אֲמַּתְלַאי בַּת כַּרְנְבוֹ. אִמֵּיהּ דְּהָמָן – אֲמַּתְלַאי בַּת עוֹרֶבְתִּי. וְסִימָנָיךְ: טָמֵא – טָמֵא, טָהוֹר – טָהוֹר.
And Rav Ḥanan bar Rava says that Rav says: The mother of Abraham was called Amatlai bat Karnevo. The mother of Haman was called Amatlai bat Orevati. And your mnemonic, to ensure that the two are not confused for one another, is that a raven [orev] is impure, and in this manner one remembers that Orevati is the grandmother of the impure Haman, while a sheep [kar] is pure, which indicates that Karnevo is the grandmother of the pure Abraham.
אִמֵּיהּ דְּדָוִד – נִצֶּבֶת בַּת עַדְאֵל שְׁמָהּ. אִמֵּיהּ דְּשִׁמְשׁוֹן – צְלֶלְפּוֹנִית, וַאֲחָתֵיהּ נַשְׁיָין. לְמַאי נָפְקָא מִינַּהּ? לִתְשׁוּבַת הַמִּינִים.
Rav Ḥanan bar Rava continues: The mother of David was named Natzvat bat Ada’el. The mother of Samson was named Tzelelponit, and his sister was called Nashyan. The Gemara asks: What is the practical difference as to what their names were? The Gemara answers: It is important with regard to an answer for heretics who inquire into the names of these women, which are not stated in the Bible. One can reply that there is a tradition handed down concerning their names.
וְאָמַר רַב חָנָן בַּר רָבָא אָמַר רַב: עֶשֶׂר שָׁנִים נֶחְבַּשׁ אַבְרָהָם אָבִינוּ – שָׁלֹשׁ בְּכוּתָא, וְשֶׁבַע בְּקַרְדּוּ. וְרַב דִּימִי מִנְּהַרְדְּעָא מַתְנִי אִיפְּכָא. אָמַר רַב חִסְדָּא: עִיבְרָא זְעֵירָא דְּכוּתָא – זֶהוּ אוּר כַּשְׂדִּים.
And Rav Ḥanan bar Rava says that Rav says: Our forefather Abraham was imprisoned for ten years, because he rejected the idol worship that was accepted in his land. He was imprisoned for three years in the city of Khuta, and seven years in Karddu. And Rav Dimi of Neharde’a teaches the opposite, that he was imprisoned seven years in Khuta and three in Karddu. Rav Ḥisda said: The small passage of Khuta, this is Ur of the Chaldeans (see Genesis 11:31).
וְאָמַר רַב חָנָן בַּר רָבָא אָמַר רַב: אוֹתוֹ הַיּוֹם שֶׁנִּפְטַר אַבְרָהָם אָבִינוּ מִן הָעוֹלָם, עָמְדוּ כׇּל גְּדוֹלֵי אוּמּוֹת הָעוֹלָם בְּשׁוּרָה; וְאָמְרוּ: אוֹי לוֹ לָעוֹלָם שֶׁאָבַד
And Rav Ḥanan bar Rava says that Rav says: On that day when our forefather Abraham left the world, the leaders of the nations of the world stood in a line, in the manner of mourners, and said: Woe to the world that has lost
מַנְהִיגוֹ, וְאוֹי לָהּ לַסְּפִינָה שֶׁאָבַד קַבַּרְנִיטָהּ.
its leader, and woe to the ship that has lost its captain.
״וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ״ – אָמַר רַב חָנָן בַּר רָבָא אָמַר רַב: אֲפִילּוּ רֵישׁ גַּרְגּוּתָא, מִשְּׁמַיָּא מוֹקְמִי לֵיהּ.
With regard to leaders, the Gemara adds that it is stated in praise of God: “And You are exalted as head above all” (I Chronicles 29:11). Rav Ḥanan bar Rava says that Rav says: Even one with the most insignificant position of authority, e.g., an appointee over irrigation, is appointed by Heaven.
אָמַר רַב חִיָּיא בַּר אָבִין אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה: חַס וְשָׁלוֹם, שֶׁאֲפִילּוּ מָצְאוּ סוּבִּין – לֹא יָצְאוּ. וְאֶלָּא מִפְּנֵי מָה נֶעֶנְשׁוּ? שֶׁהָיָה לָהֶן לְבַקֵּשׁ רַחֲמִים עַל דּוֹרָם, וְלֹא בִּקְּשׁוּ – שֶׁנֶּאֱמַר: ״בְּזַעֲקֵךְ יַצִּילֻךְ קִבּוּצַיִךְ״.
The Gemara returns to its discussion of the punishment of Elimelech and his sons, which Rabbi Shimon ben Yoḥai says they received because they left Eretz Yisrael. Rav Ḥiyya bar Avin says that Rabbi Yehoshua ben Korḥa says: Heaven forfend that they sinned in this manner, as if Elimelech and his sons had found even bran they would not have left Eretz Yisrael. But rather, for what reason were they punished? They were punished because they should have requested mercy of God for their generation, and they did not request this, as it is stated: “When you cry, let those you have gathered deliver you” (Isaiah 57:13).
אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא מָעוֹת בְּזוֹל, וּפֵירוֹת בְּיוֹקֶר; אֲבָל מָעוֹת בְּיוֹקֶר – אֲפִילּוּ עָמְדוּ אַרְבַּע סְאִין בְּסֶלַע, יוֹצְאִין.
Rabba bar bar Ḥana says that Rabbi Yoḥanan says: They taught that it is prohibited to leave Eretz Yisrael only if money is cheap, i.e., not excessively difficult to obtain, and produce is expensive, similar to the case in the baraita where two se’a of wheat are sold for a sela. But when money is expensive, i.e., it is difficult to earn money for sustenance, even if the price of four se’a of grain stood at a sela, one may leave Eretz Yisrael in order to survive.
(סִימָן: סֶלַע, פּוֹעֵל, חָרוּבָא, טַלְיָא, אָמְרִין.) דְּאָמַר רַבִּי יוֹחָנָן: נְהִירְנָא כַּד הֲווֹ קָיְימִין אַרְבַּע סְאִין בְּסֶלַע; וַהֲווֹ נְפִישִׁי נְפִיחֵי כְפַן בִּטְבֶרְיָא, מִדְּלֵית אִיסָּר. וְאָמַר רַבִּי יוֹחָנָן: נְהִירְנָא כַּד לָא הֲווֹ מִיתַּגְרִין פּוֹעֲלַיָּא לְמַדְנַח קַרְתָּא; מֵרֵיחַ פִּיתָּא מָיְיתִין.
The Gemara provides a mnemonic for the following list of Rabbi Yoḥanan’s recollections: Sela; laborer; carob; boy; they would say. The first statement is that Rabbi Yoḥanan said: I remember when four se’a of produce were sold for one sela, and yet there were many swollen from hunger in Tiberias, as they did not have even one issar coin with which to purchase food. And Rabbi Yoḥanan further said: I remember when laborers would not agree to work on the east side of the city, because they would die from the smell of the bread that would waft over them from the city’s west side.
וְאָמַר רַבִּי יוֹחָנָן: נְהִירְנָא כַּד הֲוָה בָּצַע יָנוֹקָא חָרוּבָא; וַהֲוָה נְגִיד חוּטָא דְּדוּבְשָׁא עַל תְּרֵין דְּרָעוֹהִי. וְאָמַר רַבִּי אֶלְעָזָר: נְהִירְנָא כַּד הֲוָה נָטֵיל עוֹרְבָא בִּשְׂרָא; וּנְגִיד חוּטָא דְמִשְׁחָא מֵרֵישׁ שׁוּרָא וְעַד לְאַרְעָא. וְאָמַר רַבִּי יוֹחָנָן: נְהִירְנָא כַּד הֲווֹ מְטַיְּילִין טַלְיָא וְטַלְיְיתָא בְּשׁוּקָא כְּבַר שֵׁית עֶשְׂרֵה וּכְבַר שַׁב עֶשְׂרֵה, וְלָא הֲווֹ חָטַאן. וְאָמַר רַבִּי יוֹחָנָן: נְהִירְנָא כַּד הֲווֹ אָמְרִין בֵּי מִדְרְשָׁא: דְּמוֹדֵי לְהוֹן – נָפֵיל בִּידֵיהוֹן; דְּמִתְרְחִיץ עֲלֵיהוֹן – דִּילֵיהּ דִּילְהוֹן.
The Gemara continues to relate other, more salutary, memories: And Rabbi Yoḥanan said: I remember when a child would break a carob, and a line of honey would extend over his two arms. And Rabbi Elazar said: I remember when a raven would take a piece of meat, and a line of fat would extend from the top of the wall upon which it was standing to the ground. And Rabbi Yoḥanan said: I remember when a boy and girl, of sixteen and seventeen years of age, would walk together in the market, and they would not sin. And Rabbi Yoḥanan said: I remember when they would say in the study hall that one who agrees with the gentiles falls into their hands, and that one who relies on them sees that which is his become theirs.
כְּתִיב: ״מַחְלוֹן וְכִלְיוֹן״, וּכְתִיב: ״יוֹאָשׁ וְשָׂרָף״ – רַב וּשְׁמוּאֵל; חַד אָמַר: ״מַחְלוֹן״ וְ״כִלְיוֹן״ שְׁמָן, וְלָמָּה נִקְרָא שְׁמָן ״שָׂרָף״ וְ״יוֹאָשׁ״? ״יוֹאָשׁ״ – שֶׁנִּתְיָאֲשׁוּ מִן הַגְּאוּלָּה, ״שָׂרָף״ – שֶׁנִּתְחַיְּיבוּ שְׂרֵיפָה לַמָּקוֹם.
The Gemara returns to its discussion of the story of Ruth. It is written: “Mahlon and Chilion” (Ruth 1:2), and it is written elsewhere: “Joash and Saraph, who had dominion in Moab” (I Chronicles 4:22). Apparently, both names refer to the same individuals who married Moabite wives. Rav and Shmuel disagreed with regard to their true names. One says: Their given names were Mahlon and Chilion, and why were they called by the names Saraph and Joash? One was called Joash [yoash] because they despaired [nitya’ashu] of the redemption of Eretz Yisrael, as they established themselves in Moab and lived there for many years. The other was called Saraph, because they were liable to receive the punishment of burning [sereifa] for their sins against God, because they left their community.
וְחַד אָמַר: ״יוֹאָשׁ״ וְ״שָׂרָף״ שְׁמָן, וְלָמָּה נִקְרָא שְׁמָן ״מַחְלוֹן״ וְ״כִלְיוֹן״? ״מַחְלוֹן״ – שֶׁעָשׂוּ גּוּפָן חוּלִּין, וְ״כִלְיוֹן״ – שֶׁנִּתְחַיְּיבוּ כְּלָיָה לַמָּקוֹם.
And one of them says: Their given names were Joash and Saraph, and why were they called by the names Mahlon and Chilion? One was called Mahlon [maḥlon] because they made their bodies profane [ḥullin], and the other was called Chilion [khilyon] because they were liable to receive the punishment of destruction [kelaya] for their sins against God.
תַּנְיָא כְּמַאן דְּאָמַר ״מַחְלוֹן״ וְ״כִלְיוֹן״ שְׁמָן – דְּתַנְיָא, מַאי דִּכְתִיב: ״וְיוֹקִים, וְאַנְשֵׁי כֹזֵבָא, וְיוֹאָשׁ, וְשָׂרָף – אֲשֶׁר בָּעֲלוּ לְמוֹאָב; וְיָשֻׁבִי לָחֶם; וְהַדְּבָרִים עַתִּיקִים״. ״וְיוֹקִים״ – זֶה יְהוֹשֻׁעַ, שֶׁהֵקִים שְׁבוּעָה לְאַנְשֵׁי גִּבְעוֹן. ״וְאַנְשֵׁי כֹזֵבָא״ – אֵלּוּ אַנְשֵׁי גִבְעוֹן, שֶׁכִּזְּבוּ בִּיהוֹשֻׁעַ. ״וְיוֹאָשׁ וְשָׂרָף״ – אֵלּוּ מַחְלוֹן וְכִלְיוֹן. וְלָמָּה נִקְרָא שְׁמָן ״יוֹאָשׁ״ וְ״שָׂרָף״? ״יוֹאָשׁ״ – שֶׁנִּתְיָאֲשׁוּ מִן הַגְּאוּלָּה, ״שָׂרָף״ – שֶׁנִּתְחַיְּיבוּ שְׂרֵיפָה לַמָּקוֹם.
The Gemara notes: It is taught in a baraita in accordance with the one who says that their given names were Mahlon and Chilion. As it is taught in a baraita: What is the meaning of that which is written: “And Jokim, and the men of Cozeba, and Joash, and Saraph, who had dominion in Moab, and Jashubi Lehem. And the matters are ancient” (I Chronicles 4:22)? “And Jokim,” this refers to Joshua, who established [shehekim] and kept the oath with people of Gibeon (see Joshua, chapter 9). “And the men of Cozeba,” these are the men of Gibeon, who lied [shekizevu] to Joshua by saying that they came from a distant land. “And Joash, and Saraph,” these are Mahlon and Chilion. And why were they called by the names Joash and Saraph? One was called Joash because they despaired [shenitya’ashu] of the redemption; the other was called Saraph because they were liable to receive the punishment of burning [sereifa] for their sins against God.
״אֲשֶׁר בָּעֲלוּ לְמוֹאָב״ – שֶׁנָּשְׂאוּ נָשִׁים מוֹאָבִיּוֹת. ״וְיָשֻׁבִי לָחֶם״ – זוֹ רוּת הַמּוֹאֲבִיָּה, שֶׁשָּׁבָה וְנִדְבְּקָה בְּבֵית לֶחֶם יְהוּדָה. ״וְהַדְּבָרִים עַתִּיקִים״ – דְּבָרִים הַלָּלוּ, עַתִּיק יוֹמַיָּא אֲמָרָן; דִּכְתִיב: ״מָצָאתִי דָּוִד עַבְדִּי״, וּכְתִיב: ״שְׁתֵּי בְנֹתֶיךָ הַנִּמְצָאֹת״.
“Who had dominion in Moab,” this means that they married Moabite women. “And Jashubi Lehem,” this is referring to Ruth the Moabite, who returned [sheshava] and attached herself to Bethlehem of Judea. “And the matters are ancient,” this means that these matters were said by the Ancient of Days, i.e., they occurred through God’s will, as it is written: “I have found David My servant” (Psalms 89:21); and the same term “found” also appears with regard to the daughters of Lot, as it is written: “Your two daughters that are found here” (Genesis 19:15). This teaches that David’s ancestry can be traced this far back, as he was destined to be born from Moab, who was the son of Lot’s daughter and Lot himself.
״הֵמָּה הַיּוֹצְרִים וְיֹשְׁבֵי נְטָעִים וּגְדֵרָה, עִם הַמֶּלֶךְ בִּמְלַאכְתּוֹ יָשְׁבוּ שָׁם״; ״הֵמָּה הַיּוֹצְרִים״ – אֵלּוּ בְּנֵי יוֹנָדָב בֶּן רֵכָב, שֶׁנָּצְרוּ שְׁבוּעַת אֲבִיהֶם.
The Gemara cites a baraita that analyzes the next verse: “These were the potters, and those who dwelt among plantations and hedges; there they dwelt occupied in the king’s work” (I Chronicles 4:23). “These were the potters [yotzerim],” these are the sons of Jonadab, son of Rechab, who kept [natzeru] their father’s oath.
״יֹשְׁבֵי נְטָעִים״ – זֶה שְׁלֹמֹה, שֶׁדּוֹמֶה לִנְטִיעָה בְּמַלְכוּתוֹ. ״וּגְדֵרָה״ – זוֹ סַנְהֶדְרִין, שֶׁגָּדְרוּ פִּרְצוֹתֵיהֶן שֶׁל יִשְׂרָאֵל. ״עִם הַמֶּלֶךְ בִּמְלַאכְתּוֹ יָשְׁבוּ שָׁם״ – זוֹ רוּת הַמּוֹאֲבִיָּה, שֶׁרָאֲתָה בְּמַלְכוּת שְׁלֹמֹה בֶּן בְּנוֹ שֶׁל בֶּן בְּנָהּ – שֶׁנֶּאֱמַר: ״וַיָּשֶׂם כִּסֵּא לְאֵם הַמֶּלֶךְ״, וְאָמַר רַבִּי אֶלְעָזָר: לְאִמָּהּ שֶׁל מַלְכוּת.
“Those who dwelt among plantations,” this is referring to Solomon, who in his kingship was similar to a plant. “And hedges [ugdera],” this is the Sanhedrin, which fenced [gaderu] in the breaches of the Jewish people by means of ordinances. “There they dwelt occupied in the king’s work,” this is referring to Ruth the Moabite, who saw the kingship of Solomon, the grandson of her grandson. As it is stated about Solomon: “And he caused a throne to be set for the king’s mother” (I Kings 2:19), and Rabbi Elazar says: This means for the mother of the dynasty of kingship, i.e., Ruth.
תָּנוּ רַבָּנַן: ״וַאֲכַלְתֶּם מִן הַתְּבוּאָה יָשָׁן״ – בְּלֹא סַלְמַנְטוֹן. מַאי ״בְּלֹא סַלְמַנְטוֹן״? רַב נַחְמָן אָמַר: בְּלָא רְצִינְתָּא. וְרַב שֵׁשֶׁת אָמַר: בְּלָא שְׁדִיפָא.
§ Since the Gemara has discussed times of famine in Eretz Yisrael, it concludes the chapter with a blessing of times of prosperity: The Sages taught: When the verse states: “And you shall eat of the produce of the old store” (Leviticus 25:22), referring to the produce grown in the sixth year of the Sabbatical cycle, this means without salmanton. The Gemara asks: What is the meaning of: Without salmanton? Rav Naḥman said: Without worms [retzinta] that consume the produce, and Rav Sheshet said: Without blight, which destroys the taste of the produce.
תַּנְיָא כְּוָתֵיהּ דְּרַב שֵׁשֶׁת, תַּנְיָא כְּוָתֵיהּ דְּרַב נַחְמָן. תַּנְיָא כְּוָתֵיהּ דְּרַב נַחְמָן: ״וַאֲכַלְתֶּם יָשָׁן״ – יָכוֹל יְהוּ יִשְׂרָאֵל מְצַפִּין לֶחָדָשׁ, מִפְּנֵי יָשָׁן שֶׁכָּלָה? תַּלְמוּד לוֹמַר: ״עַד בֹּא תְּבוּאָתָהּ״ – עַד שֶׁתָּבֹא תְּבוּאָה מֵאֵלֶיהָ.
The Gemara notes: It is taught in a baraita in accordance with the opinion of Rav Sheshet, and it is taught in another baraita in accordance with the opinion of Rav Naḥman. It is taught in a baraita in accordance with the opinion of Rav Naḥman: From the verse: “And you shall sow the eighth year, and you shall eat of the produce of the old store, until the ninth year” (Leviticus 25:22), one might have thought that the Jewish people will wait for the new produce because the old store has been destroyed. Therefore the same verse states: “Until its produce comes in,” to indicate that they will not stop eating the old produce until the new produce comes of itself, i.e., until it is fully ripe and they do not need the old produce. The old produce will last until then and will not become worm infested, as stated by Rav Naḥman.
תַּנְיָא כְּוָתֵיהּ דְּרַב שֵׁשֶׁת: ״וַאֲכַלְתֶּם מִן הַתְּבוּאָה יָשָׁן״ – יָכוֹל יְהוּ יִשְׂרָאֵל מְצַפִּין לֶחָדָשׁ מִפְּנֵי יָשָׁן שֶׁרַע? תַּלְמוּד לוֹמַר: ״עַד בֹּא תְּבוּאָתָהּ״ – עַד שֶׁתָּבֹא תְּבוּאָה מֵאֵלֶיהָ.
It is taught in a baraita in accordance with the opinion of Rav Sheshet: From the verse: “And you shall eat of the produce of the old store,” one might have thought that the Jewish people will wait for the new produce due to the old store because the old store will have gone bad, since blight will ruin the taste of the produce. Therefore, the verse states: “Until its produce comes in,” which indicates that they will not stop eating the old produce until the new produce comes of itself, as the stored produce will not suffer from blight.
תָּנוּ רַבָּנַן: ״וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן״ – מְלַמֵּד שֶׁכׇּל הַמְיוּשָּׁן מֵחֲבֵירו,ֹ הָוֵי יָפֶה מֵחֲבֵירוֹ. וְאֵין לִי אֶלָּא דְּבָרִים שֶׁדַּרְכָּן לְיַישְּׁנָן; דְּבָרִים שֶׁאֵין דַּרְכָּן לְיַישְּׁנָן – מִנַּיִן? תַּלְמוּד לוֹמַר: ״יָשָׁן נוֹשָׁן״ מִכׇּל מָקוֹם.
The Sages taught with regard to a verse in the chapter of the blessings stated to the Jewish people: “And you shall eat old store long kept” (Leviticus 26:10). This teaches that any produce that is older than other produce of that same type will be better than that other produce. And I have derived that this is the case only with regard to items for which it is the normal manner to age them. From where do I derive in the case of items for which it is not the normal manner to age them, e.g., fruit, that they too will improve with age? The verse states: “Old store long kept,” a general expression that indicates that in any case the land will keep its produce from spoiling, as all types of produce will improve with age.
״וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ״ – מְלַמֵּד שֶׁהָיוּ אוֹצָרוֹת מְלֵאִין יָשָׁן וָגֳרָנוֹת מְלֵאִין חָדָשׁ, וְהָיוּ יִשְׂרָאֵל אוֹמְרִים: הֵיאַךְ נוֹצִיא זֶה מִפְּנֵי זֶה? אָמַר רַב פָּפָּא: כׇּל מִילֵּי עַתִּיקָא – מְעַלְּיָא, לְבַר מִתַּמְרֵי, וְשִׁיכְרָא, וְהַרְסָנָא.
The continuation of the verse: “You shall bring forth the old from before the new,” teaches that there will be storehouses full of old produce and threshing floors full of new produce, and the Jewish people will say: How will we manage to take out this produce from the storehouse before that produce is brought in? Rav Pappa said: Everything that is old is superior in quality to the new, except for dates, liquor, and small fish, which are better when they are fresh.
הֲדַרַן עֲלָךְ הַמּוֹכֵר אֶת הַסְּפִינָה
