Bava Batra 91

מהיפרכיא להיפרכיא

from the northernmost province [mehiparkheya] of Eretz Yisrael to the southernmost province of Syria.

תנו רבנן אין משתכרים בארץ ישראל בדברים שיש בהן חיי נפש כגון יינות שמנים וסלתות

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.

אמרו עליו על רבי אלעזר בן עזריה שהיה משתכר ביין ושמן ביין סבר לה כרבי יהודה בשמן באתריה דרבי אלעזר בן עזריה שכיח מישחא

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.

תנו רבנן אין משתכרין פעמים בביצים אמר מרי בר מרי פליגי בה רב ושמואל חד אמר על חד תרי וחד אמר תגר לתגרא

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.

תנו רבנן מתריעין על פרקמטיא ואפילו בשבת

§ 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.

אמר רבי יוחנן כגון כלי פשתן בבבל ויין ושמן בארץ ישראל אמר רב יוסף והוא דזל וקם עשרה בשיתא

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.

תנו רבנן אין יוצאין מארץ לחוץ לארץ אלא אם כן עמדו סאתים בסלע אמר רבי שמעון אימתי בזמן שאינו מוצא ליקח אבל בזמן שמוצא ליקח אפילו עמדה סאה בסלע לא יצא

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.

וכן היה רבי שמעון בן יוחאי אומר אלימלך מחלון וכליון גדולי הדור היו ופרנסי הדור היו ומפני מה נענשו מפני שיצאו מארץ לחוצה לארץ שנאמר ותהם כל העיר עליהן ותאמרנה הזאת נעמי מאי הזאת נעמי אמר רבי יצחק אמרו חזיתם נעמי שיצאת מארץ לחוץ לארץ מה עלתה לה

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.

ואמר רבי יצחק אותו היום שבאת רות המואביה לארץ ישראל מתה אשתו של בעז והיינו דאמרי אינשי עד דלא שכיב שיכבא קיימא מנו בייתיה

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.

אמר רבה בר רב הונא אמר רב אבצן זה בעז מאי קא משמע לן כי אידך דרבה בר רב הונא דאמר רבה בר רב הונא אמר רב מאה ועשרים משתאות עשה בעז לבניו שנאמר ויהי לו שלשים בנים ושלשים בנות שלח החוצה ושלשים בנות הביא לבניו מן החוץ וישפט את ישראל שבע שנים

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.

ובכל אחת ואחת עשה שני משתאות אחד בבית אביו ואחד בבית חמיו ובכולן לא זימן את מנוח אמר כודנא עקרה במאי פרעא לי

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.

תאנא וכולן מתו בחייו והיינו דאמרי אינשי בחייך דילדת שיתין שיתין למה ליך איכפל ואוליד חד דמשיתין זריז

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.

(סימן מלך אברהם עשר שנים שנפטר נתנשא לבדו) אמר רב חנן בר רבא אמר רב אלימלך ושלמון ופלוני אלמוני ואבי נעמי כולן בני נחשון בן עמינדב הן מאי קא משמע לן שאפילו מי שיש לו זכות אבות אינה עומדת לו בשעה שיוצא מארץ לחוצה לארץ

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.

ואמר רב חנן בר רבא אמר רב אמיה דאברהם אמתלאי בת כרנבו אמיה דהמן אמתלאי בת עורבתי וסימניך טמא טמא טהור טהור

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.

אמיה דדוד נצבת בת עדאל שמה אמיה דשמשון צללפונית ואחתיה נשיין למאי נפקא מינה לתשובת המינים

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.

ואמר רב חנן בר רבא אמר רב עשר שנים נחבש אברהם אבינו שלש בכותא ושבע בקרדו ורב דימי מנהרדעא מתני איפכא אמר רב חסדא עיברא זעירא דכותא זהו אור כשדים

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).

ואמר רב חנן בר רבא אמר רב אותו היום שנפטר אברהם אבינו מן העולם עמדו כל גדולי אומות העולם בשורה ואמרו אוי לו לעולם שאבד

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

מנהיגו ואוי לה לספינה שאבד קברינטא

its leader, and woe to the ship that has lost its captain.

והמתנשא לכל לראש אמר רב חנן בר רבא אמר רב אפילו ריש גרגותא משמיא מוקמי ליה

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.

אמר רב חייא בר אבין אמר רבי יהושע בן קרחה חס ושלום שאפילו מצאו סובין לא יצאו ואלא מפני מה נענשו שהיה להן לבקש רחמים על דורם ולא בקשו שנאמר בזעקך יצילך קבוציך

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).

אמר רבה בר בר חנה אמר רבי יוחנן לא שנו אלא מעות בזול ופירות ביוקר אבל מעות ביוקר אפילו עמדו ארבע סאין בסלע יוצאין

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.

(סימן סלע פועל חרובא טליא אמרין) דאמר רבי יוחנן נהירנא כד הוו קיימין ארבע סאין בסלע והוו נפישי נפיחי כפן בטבריא מדלית איסר ואמר רבי יוחנן נהירנא כד לא הוו מיתגרין פועליא למדנח קרתא מריח פיתא מייתין

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.

ואמר רבי יוחנן נהירנא כד הוה בצע ינוקא חרובא והוה נגיד חוטא דדובשא על תרין דרעוהי ואמר רבי אלעזר נהירנא כד הוה נטיל עורבא בשרא ונגיד חוטא דמשחא מריש שורא ועד לארעא ואמר רבי יוחנן נהירנא כד הוו מטיילין טליא וטלייתא בשוקא כבר שית עשרה וכבר שב עשרה ולא הוו חטאן ואמר רבי יוחנן נהירנא כד הוו אמרין בי מדרשא דמודי להון נפיל בידיהון דמתרחיץ עליהון דיליה דילהון:

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.

כתיב מחלון וכליון וכתיב יואש ושרף רב ושמואל חד אמר מחלון וכליון שמן ולמה נקרא שמן שרף ויואש יואש שנתיאשו מן הגאולה שרף שנתחייבו שריפה למקום

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.

וחד אמר יואש ושרף שמן ולמה נקרא שמן מחלון וכליון מחלון שעשו גופן חולין וכליון שנתחייבו כליה למקום

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.

תניא כמאן דאמר מחלון וכליון שמן דתניא מאי דכתיב ויוקים ואנשי כזבא ויואש ושרף אשר בעלו למואב וישבי לחם והדברים עתיקים ויוקים זה יהושע שהקים שבועה לאנשי גבעון ואנשי כזבא אלו אנשי גבעון שכזבו ביהושע ויואש ושרף אלו מחלון וכליון ולמה נקרא שמן יואש ושרף יואש שנתיאשו מן הגאולה שרף שנתחייבו שריפה למקום

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.

אשר בעלו למואב שנשאו נשים מואביות וישבי לחם זו רות המואביה ששבה ונדבקה בבית לחם יהודה והדברים עתיקים דברים הללו עתיק יומיא אמרן דכתיב מצאתי דוד עבדי וכתיב שתי בנתיך הנמצאת:

“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.

המה היוצרים וישבי נטעים וגדרה עם המלך במלאכתו ישבו שם המה היוצרים אלו בני יונדב בן רכב שנצרו שבועת אביהם

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.

ישבי נטעים זה שלמה שדומה לנטיעה במלכותו וגדרה זו סנהדרין שגדרו פרצותיהן של ישראל עם המלך במלאכתו ישבו שם זו רות המואביה שראתה במלכות שלמה בן בנו של בן בנה שנאמר וישם כסא לאם המלך ואמר רבי אלעזר לאמה של מלכות

“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.

תנו רבנן ואכלתם מן התבואה ישן בלא סלמנטון מאי בלא סלמנטון רב נחמן אמר בלא רצינתא ורב ששת אמר בלא שדיפא

§ 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.

תניא כותיה דרב ששת תניא כותיה דרב נחמן תניא כותיה דרב נחמן ואכלתם ישן יכול יהו ישראל מצפין לחדש מפני ישן שכלה תלמוד לומר עד בא תבואתה עד שתבא תבואה מאליה

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.

תניא כותיה דרב ששת ואכלתם מן התבואה ישן יכול יהו ישראל מצפין לחדש מפני ישן שרע תלמוד לומר עד בא תבואתה עד שתבא תבואה מאליה

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.

תנו רבנן ואכלתם ישן נושן מלמד שכל המיושן מחבירו הוי יפה מחבירו ואין לי אלא דברים שדרכן ליישנן דברים שאין דרכן ליישנן מנין תלמוד לומר ישן נושן מכל מקום

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.

וישן מפני חדש תוציאו מלמד שהיו אוצרות מלאין ישן וגרנות מלאין חדש והיו ישראל אומרים היאך נוציא זה מפני זה אמר רב פפא כל מילי עתיקא מעליא לבר מתמרי ושיכרא והרסנא:

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.

הדרן עלך המוכר את הספינה