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

Today's Daf Yomi

August 30, 2020 | 讬壮 讘讗诇讜诇 转砖状驻

Masechet Eruvin is sponsored by Adina and Eric Hagege in honor of our parents, Rabbi Dov and Elayne Greenstone and Roger and Ketty Hagege who raised children, grandchildren and great grandchildren committed to Torah learning.

  • This month鈥檚 learning is sponsored by Jon and Yael Cohen in memory of Dr. Robert Van Amerongen.聽May his memory be blessed.

Eruvin 21

Today鈥檚 daf is sponsored by Mary Lee, whose husband Steven Lee studies with Hadran daily, who is happy to listen to the voices of women, especially studying Talmud, and who would likely drive her crazy — being locked down together during this pandemic — if he weren鈥檛 so immersed in it.

Is the allowance of beams around the well applicable only for those going to the Temple for the holidays? Is it only for their animals or also for people? Is it only in Israel or also Babylonia? Why differentiate between Babylonia and other places? Do the laws of huts, burganim, regarding eruv techumim apply in other places outside of Israel? Why? The gemara brings two drashot of Rav Chisda in the name of Meri son of Mar regarding the vastness of the Torah and that evil people do not give up hope of returning to God. Rava learns something else form the verse brought in the second drasha regarding the importance of the oral Torah. The gemara continues with drashot stressing the importance of the oral Torah as it protects the written Torah. They tell a story of Rabbi Akiva who was in jail and didn’t have enough water and yet used it for washing hands as he did not want to go against what the rabbis instituted. Shlomo established the laws of washing hands and eruv and a heavenly voice came down and praised what he had done. The gemara describes other things that Shlomo did that were great, explaining verses in the Tanach that describe his greatness.

 

 

诪讟驻住 讜注讜诇讛 诪讟驻住 讜讬讜专讚

must climb up and climb down into the well, and drink there.

讗讬谞讬 讜讛讗诪专 专讘 讬爪讞拽 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诇讗 讛讜转专讜 驻住讬 讘讬专讗讜转 讗诇讗 诇讘讗专 诪讬诐 讞讬讬诐 讘诇讘讚 讜讗讬 诇讘讛诪讛 诪讛 诇讬 讞讬讬诐 诪讛 诇讬 诪讻讜谞住讬谉 讘注讬谞谉 诪讬讚讬 讚讞讝讬 诇讗讚诐

The Gemara raises a difficulty: Is that so? Is the allowance of upright boards for animals alone? Didn鈥檛 Rav Yitz岣k say that Rav Yehuda said that Shmuel said: Upright boards surrounding wells were permitted only where the wells contain potable, running spring water? If the allowance is only for animals, what is the difference to me if it is spring water and what is the difference to me if it is collected water? Granted, collected water is inferior to spring water, but it is still suitable for animals to drink. The Gemara answers: We require something that is fit for humans.

讙讜驻讗 诇讗 讛讜转专讜 驻住讬 讘讬专讗讜转 讗诇讗 诇讘讛诪讛 讘诇讘讚 讗讘诇 讗讚诐 诪讟驻住 讜注讜诇讛 诪讟驻住 讜讬讜专讚 讜讗诐 讛讬讜 专讞讘讬谉 讗驻讬诇讜 诇讗讚诐 谞诪讬 讜诇讗 讬诪诇讗 讗讚诐 诪讬诐 讜讬转谉 诇驻谞讬 讘讛诪转讜 讗讘诇 诪诪诇讗 讛讜讗 讜砖讜驻讱 诇驻谞讬 讘讛诪讛 讜砖讜转讛 诪讗讬诇讬讛

The Gemara examines the baraita cited in the course of the previous discussion. Returning to the matter itself, the statement quoted above: Upright boards surrounding wells were permitted only for cattle, but a person must climb up and climb down into the well and drink there. But if the wells were too wide for him to climb, they are permitted for a person as well. A person may not fill a bucket with water and hold it before his animal on Shabbat, but he may fill it and pour it out into a trough, and the animal drinks of its own accord.

诪转拽讬祝 诇讛 专讘 注谞谉 讗诐 讻谉 诪讛 讛讜注讬诇讜 驻住讬 讘讬专讗讜转 诪讛 讛讜注讬诇讜 诇诪诇讗讜转 诪讛谉

Rav Anan strongly objects to this explanation: If so, what purpose do the boards surrounding a well serve? The Gemara immediately expresses its surprise: How can he ask what purpose do they serve? They allow people to draw water from the wells, which would otherwise be prohibited.

讗诇讗 诪讛 讛讜注讬诇 专讗砖讛 讜专讜讘讛 砖诇 驻专讛

Rather, Rav Anan鈥檚 question should be understood as follows: What purpose is served in requiring that the enclosed area be large enough for the cow鈥檚 head and most of its body, if in any case the cow may not be given to drink straight from the bucket?

讗诪专 讗讘讬讬 讛讻讗 讘诪讗讬 注住拽讬谞谉 讘讗讬讘讜住 讛注讜诪讚 讘专砖讜转 讛专讘讬诐 讙讘讜讛 注砖专讛 讜专讜讞讘 讗专讘注讛 讜专讗砖讜 谞讻谞住 诇讘讬谉 讛驻住讬谉 讜讻讜壮

Abaye said: In fact, it is permitted to give the animal to drink in any manner in the area enclosed by the boards surrounding the well. With what are we dealing here? We are dealing with a special case, with a manger or trough that stands in the public domain, and is ten handbreadths high and four handbreadths wide, i.e., it constitutes a private domain, and one end of it interposes into the area between the upright boards surrounding a well. In such a case, the Sages prohibited one to fill a bucket with water in the area enclosed by the upright boards and hold it before his animal; they were concerned that the manger might become damaged, and one might come to carry the bucket from the private domain into the public domain or vice versa while fixing the damaged manger.

讗诪专 专讘 讬专诪讬讛 讘专 讗讘讗 讗诪专 专讘 讗讬谉 讘讜专讙谞讬谉 讘讘讘诇 讜诇讗 驻住讬 讘讬专讗讜转 讘讞讜抓 诇讗专抓

It is prohibited to walk more than two thousand cubits from a city on Shabbat. However, if there are small watchmen鈥檚 huts [burganin] outside the city that are relatively close together, they are considered part of the city, and consequently the two thousand cubit limit is measured from the last such hut. Rav Yirmeya bar Abba said that Rav said: The law with regard to these huts [burganin] does not apply in Babylonia, nor does the allowance with regard to upright boards surrounding a well apply outside of Eretz Yisrael.

讘讜专讙谞讬谉 讘讘讘诇 诇讗 讚砖讻讬讞讬 讘讬讚拽讬 驻住讬 讘讬专讗讜转 讘讞讜抓 诇讗专抓 诇讗 讚诇讗 砖讻讬讞讬 诪转讬讘转讗 讗讘诇 讗讬驻讻讗 注讘讚讬谞谉

The Gemara explains: The law with regard to huts does not apply in Babylonia because floods are common there; and since the huts are liable to be swept away by the floodwaters, they are not regarded as dwellings. The allowance with regard to upright boards surrounding a well does not apply outside of Eretz Yisrael, because yeshivot are not common there, and the allowance was only granted to those traveling for the sake of a mitzva such as Torah study. But we do say the opposite, i.e., we apply the law of huts outside of Eretz Yisrael and we apply the allowance of upright boards surrounding a well in Babylonia.

讗讬讻讗 讚讗诪专讬 讗诪专 专讘 讬专诪讬讛 讘专 讗讘讗 讗诪专 专讘 讗讬谉 讘讜专讙谞讬谉 讜驻住讬 讘讬专讗讜转 诇讗 讘讘讘诇 讜诇讗 讘讞讜抓 诇讗专抓 讘讜专讙谞讬谉 讘讘讘诇 诇讗 讚砖讻讬讞讬 讘讬讚拽讬 讘讞讜抓 诇讗专抓 谞诪讬 诇讗 讚砖讻讬讞讬 讙谞讘讬

The Gemara cites an alternative version of the previous discussion. Some say that Rav Yirmeya bar Abba said that Rav said: The laws with regard to huts and upright boards surrounding a well apply neither in Babylonia specifically, nor outside of Eretz Yisrael generally. The Gemara explains: The law with regard to huts does not apply in Babylonia, because floods are common there. It also does not apply outside of Eretz Yisrael, because thieves who steal from such huts are common there; therefore, people do not regard the huts as dwellings.

驻住讬 讘讬专讗讜转 讘讘讘诇 诇讗 讚砖讻讬讞讬 诪讬讗 讘讞讜抓 诇讗专抓 谞诪讬 诇讗 讚诇讗 砖讻讬讞讬 诪转讬讘转讗

The allowance with regard to upright boards surrounding a well does not apply in Babylonia, because water is common there. Babylonia has many rivers and canals, and therefore wells are not essential there. Outside of Eretz Yisrael in general it also does not apply, because yeshivot are not common there.

讗诪专 诇讬讛 专讘 讞住讚讗 诇诪专讬 讘专讬讛 讚专讘 讛讜谞讗 讘专讬讛 讚专讘 讬专诪讬讛 讘专 讗讘讗 讗诪专讬 讗转讬转讜 诪讘专谞砖 诇讘讬 讻谞讬砖转讗 讚讚谞讬讗诇 讚讛讜讛 转诇转讗 驻专住讬 讘砖讘转讗 讗诪讗讬 住诪讻讬转讜 讗讘讜专讙谞讬谉 讛讗 讗诪专 讗讘讜讛 讚讗讘讜讛 诪砖诪讬讛 讚专讘 讗讬谉 讘讜专讙谞讬谉 讘讘讘诇

Rav 岣sda said to Marei, son of Rav Huna, son of Rav Yirmeya bar Abba: People say that you walk from the city of Barnish to Daniel鈥檚 synagogue, which is a distance of three parasangs [parsei], on Shabbat. Upon what do you rely? Do you rely on the huts located at the city鈥檚 outskirts that extend the Shabbat boundary toward the synagogue? Didn鈥檛 your father鈥檚 father say in the name of Rav: The law of huts does not apply in Babylonia?

谞驻拽 讜讗讞讜讬 诇讬讛 讛谞讛讜 诪转讜讜转讗 讚诪讘诇注谉 讘砖讘注讬诐 讗诪讛 讜砖讬专讬讬诐:

Marei then went out and showed Rav 岣sda certain ruins of towns that were subsumed within a distance of seventy cubits and a remainder, two-thirds of a cubit, of each other. He relied upon the ruins, rather than upon the huts, to be permitted to walk the entire distance from Barnish to Daniel鈥檚 synagogue.

讗诪专 专讘 讞住讚讗 讚专讬砖 诪专讬 讘专 诪专 诪讗讬 讚讻转讬讘 诇讻诇 转讻诇讛 专讗讬转讬 拽抓 专讞讘讛 诪爪讜转讱 诪讗讚 讚讘专 讝讛 讗诪专讜 讚讜讚 讜诇讗 驻讬专砖讜 讗诪专讜 讗讬讜讘 讜诇讗 驻讬专砖讜 讗诪专讜 讬讞讝拽讗诇 讜诇讗 驻讬专砖讜 注讚 砖讘讗 讝讻专讬讛 讘谉 注讚讜 讜驻讬专砖讜

Rav 岣sda said: Mari bar Mar interpreted homiletically: What is the meaning of that which is written: 鈥淚 have seen a limit to every purpose; but Your commandment is exceedingly broad鈥 (Psalms 119:96)? This idea with regard to the breadth of the Torah was stated by David, but he did not explain it; it was stated by Job, but he too did not explain it; it was stated by Ezekiel, but he also did not explain it, until Zechariah, son of Berechiah, son of Iddo, came and explained it.

讗诪专讜 讚讜讚 讜诇讗 驻讬专砖讜 讚讻转讬讘 诇讻诇 转讻诇讛 专讗讬转讬 拽抓 专讞讘讛 诪爪讜转讱 诪讗讚 讗诪专讜 讗讬讜讘 讜诇讗 驻讬专砖讜 讚讻转讬讘 讗专讜讻讛 诪讗专抓 诪讚讛 讜专讞讘讛 诪谞讬 讬诐

Rav 岣sda explains: This idea was stated by David, but he did not explain it, as it is written: 鈥淚 have seen a limit to every purpose; but Your commandment is exceedingly broad,鈥 i.e., he stated that the Torah is exceedingly broad, but he did not explain how broad. And likewise this idea was stated by Job, but he too did not explain it, as it is written: 鈥淚ts measure is longer than the earth and broader than the sea鈥 (Job 11:9).

讗诪专讜 讬讞讝拽讗诇 讜诇讗 驻讬专砖讜 讚讻转讬讘 讜讬驻专砖 讗讜转讛 诇驻谞讬 讜讛讬讗 讻转讜讘讛 驻谞讬诐 讜讗讞讜专 讜讻转讜讘 讗诇讬讛 拽讬谞讬诐 讜讛讙讛 讜讛讬

And similarly, it was stated by Ezekiel, but he also did not explain it, as it is written: 鈥淎nd He spread it,鈥 the scroll, 鈥渂efore me, and it was written inside and outside; and in it was written lamentations, and melody [hegeh], and woe [vahi]鈥 (Ezekiel 2:10).

拽讬谞讬诐 讝讜 驻讜专注谞讜转谉 砖诇 爪讚讬拽讬诐 讘注讜诇诐 讛讝讛 讜讻谉 讛讜讗 讗讜诪专 拽讬谞讛 讛讬讗 讜拽讜谞谞讜讛 讜讛讙讛 讝讜 诪转谉 砖讻专谉 砖诇 爪讚讬拽讬诐 诇注转讬讚 诇讘讗 讜讻谉 讛讜讗 讗讜诪专 注诇讬 讛讙讬讜谉 讘讻谞讜专 讜讛讬 讝讜 讛讬讗 驻讜专注谞讜转谉 砖诇 专砖注讬诐 诇注转讬讚 诇讘讗 讜讻谉 讛讜讗 讗讜诪专 讛讜讛 注诇 讛讜讛 转讘讗

The Gemara explains: 鈥淟amentations,鈥 this refers to the punishment of the righteous in this world, and so it is stated: 鈥淚t is a lamentation and they shall make lament with it鈥 (Ezekiel 32:16). 鈥淎nd melody [hegeh],鈥 this refers to the reward of the righteous in the World-to-Come, and the proof that this word is an expression of joy is the verse that states: 鈥淯pon an instrument of ten strings, and upon the harp, to the melody [higayon] of a lyre鈥 (Psalms 92:4). And 鈥渨oe [vahi],鈥 this is the punishment of the wicked in the World-to-Come, and so it states: 鈥淐alamity [hova] shall follow upon calamity鈥 (Ezekiel 7:26).

注讚 砖讘讗 讝讻专讬讛 讘谉 注讚讜 讜驻讬专砖讜 讚讻转讬讘 讜讬讗诪专 讗诇讬 诪讛 讗转讛 专讜讗讛 讜讗讜诪专 讗谞讬 专讜讗讛 诪讙讬诇讛 注驻讛 讗专讻讛 注砖专讬诐 讘讗诪讛 讜专讞讘讛 注砖专 讘讗诪讛 讜讻讬 驻砖讟转 诇讛 讛讜讬讗 诇讛 注砖专讬谉 讘注砖专讬谉 讜讻转讬讘 讛讬讗 讻转讜讘讛 驻谞讬诐 讜讗讞讜专 讜讻讬 拽诇驻转 诇讛 讻诪讛 讛讜讬讗 诇讛 讗专讘注讬谉 讘注砖专讬谉

But nonetheless, Ezekiel did not explain the extent of the Torah, until Zechariah, son of Berechiah, son of Iddo, came and explained it, as it is written: 鈥淎nd he said to me: What do you see? And I said: I see a flying [afa] scroll; the length of it is twenty cubits, and the breadth of it is ten cubits鈥 (Zechariah 5:2). Since the scroll was flying, the implication is that it had two equal sides, so that when you open it, it is twenty by twenty cubits. And it is written: 鈥淎nd it was written inside and outside,鈥 i.e., on both sides. And when you peel them apart and separate the two sides, how much is it? Its entire area amounts to forty by twenty cubits, or eight hundred of God鈥檚 cubits.

讜讻转讬讘 诪讬 诪讚讚 讘砖注诇讜 诪讬诐 讜砖诪讬诐 讘讝专转 转讻谉 讜讙讜壮 谞诪爪讗 讻诇 讛注讜诇诐 讻讜诇讜 讗讞讚 诪砖诇砖转 讗诇驻讬诐 讜诪讗转讬诐 讘转讜专讛

In order to determine the measure of God鈥檚 cubit, the Gemara cites a verse that describes the size of the span between God鈥檚 thumb and little finger, in a manner of speaking. And it is written: 鈥淲ho has measured the waters in the hollow of His hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure鈥 (Isaiah 40:12). If the entire world measures one square span, which is a quarter of one square cubit, we find according to this calculation that the entire world is one part in three thousand and two hundred of the Torah.

讜讗诪专 专讘 讞住讚讗 讚专讬砖 诪专讬 讘专 诪专 诪讗讬 讚讻转讬讘 讜讛谞讛 砖谞讬 讚讜讚讗讬 转讗谞讬诐 诪讜注讚讬诐 诇驻谞讬 讛讬讻诇 讛壮 讛讚讜讚 讛讗讞讚 转讗谞讬诐 讟讜讘讜转 诪讗讚 讻转讗谞讬

And Rav 岣sda further said: Mari bar Mar interpreted homiletically: What is the meaning of that which is written: 鈥淭he Lord showed me, and behold two baskets of figs were set before the temple of the Lord, after Nebuchadrezzar king of Babylon had carried away captive Jeconiah, son of Jehoiakim, the king of Judah, and the princes of Judah with the craftsmen and the smiths, from Jerusalem, and had brought them to Babylon. One basket [dud] had very good figs, like the figs

讛讘讻讜专讜转 讜讛讚讜讚 讛讗讞讚 转讗谞讬诐 专注讜转 诪讗讚 讗砖专 诇讗 转讗讻诇谞讛 诪专讜注

that are first ripe, and the other basket [dud] had very bad figs, so bad they could not be eaten鈥 (Jeremiah 24:1鈥2).

转讗谞讬诐 讛讟讜讘讜转 讗诇讜 爪讚讬拽讬诐 讙诪讜专讬诐 转讗谞讬诐 讛专注讜转 讗诇讜 专砖注讬诐 讙诪讜专讬诐 讜砖诪讗 转讗诪专 讗讘讚 住讘专诐 讜讘讟诇 住讬讻讜讬诐 转诇诪讜讚 诇讜诪专 讛讚讜讚讗讬诐 谞转谞讜 专讬讞 讗诇讜 讜讗诇讜 注转讬讚讬谉 砖讬转谞讜 专讬讞

Good figs, these are the full-fledged righteous people; bad figs, these are the full-fledged wicked people. And lest you say that the hope of the wicked is lost and their prospect is void, the verse states, interpreting the word duda鈥檌m homiletically: 鈥淭he baskets [duda鈥檌m] yield a fragrance鈥 (Song of Songs 7:14), meaning that both of them, the righteous and the wicked, will eventually yield a fragrance.

讚专砖 专讘讗 诪讗讬 讚讻转讬讘 讛讚讜讚讗讬诐 谞转谞讜 专讬讞 讗诇讜 讘讞讜专讬 讬砖专讗诇 砖诇讗 讟注诪讜 讟注诐 讞讟讗

Rava interpreted the verse cited above homiletically as follows: What is the meaning of that which is written: 鈥淭he mandrakes [duda鈥檌m] yield a fragrance, and at our doors are all manner of choice fruits, new and old, which I have laid up for you, O my beloved鈥 (Song of Songs 7:14)? 鈥淭he mandrakes [duda鈥檌m] yield a fragrance,鈥 these are the young men of Israel who have never tasted the taste of sin.

讜注诇 驻转讞讬谞讜 讻诇 诪讙讚讬诐 讗诇讜 讘谞讜转 讬砖专讗诇 砖诪讙讬讚讜转 驻转讞讬讛谉 诇讘注诇讬讛谉 诇砖讜谉 讗讞专 砖讗讜讙讚讜转 驻转讞讬讛谉 诇讘注诇讬讛谉

鈥淎nd at our doors [peta岣inu] are all manner of choice fruits [megadim],鈥 these are the daughters of Israel who inform [maggidot] their husbands about their passageway [pit鈥欋弗eihen], i.e., they tell them when they are menstruating. Another version of this interpretation is: They bind [ogedot] their passageway and save it for their husbands, and do not have relations with others.

讞讚砖讬诐 讙诐 讬砖谞讬诐 讚讜讚讬 爪驻谞转讬 诇讱 讗诪专讛 讻谞住转 讬砖专讗诇 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 讛专讘讛 讙讝讬专讜转 讙讝专转讬 注诇 注爪诪讬 讬讜转专 诪诪讛 砖讙讝专转 注诇讬 讜拽讬讬诪转讬诐

鈥淣ew and old, which I have laid up for you, O my beloved,鈥 the Congregation of Israel said before the Holy One, Blessed be He, and continued: Master of the Universe, I have decreed many decrees upon myself through the enactments and ordinances of the Sages, more than what You decreed upon me in the Torah, and I have fulfilled them. These are the new laws which were added to the old ones stated in the Torah.

讗诪专 诇讬讛 专讘 讞住讚讗 诇讛讛讜讗 诪讚专讘谞谉 讚讛讜讛 拽讗 诪住讚专 讗讙讚转讗 拽诪讬讛 诪讬 砖诪讬注 诇讱 讞讚砖讬诐 讙诐 讬砖谞讬诐 诪讛讜 讗诪专 诇讬讛 讗诇讜 诪爪讜转 拽诇讜转 讜讗诇讜 诪爪讜转 讞诪讜专讜转

It was related that Rav 岣sda said to one of the Sages who would arrange the traditions of the aggada before him: Did you hear what the meaning of: New and old is? He said to him: These, the new, are the more lenient mitzvot, and these, the old, are the more stringent mitzvot.

讗诪专 诇讬讛 讜讻讬 转讜专讛 驻注诪讬诐 驻注诪讬诐 谞讬转谞讛 讗诇讗 讛诇诇讜 诪讚讘专讬 转讜专讛 讜讛诇诇讜 诪讚讘专讬 住讜驻专讬诐

Rav 岣sda said to him: This cannot be so, for was the Torah given on two separate occasions, i.e., were the more lenient and more stringent mitzvot given separately? Rather, these, the old, are mitzvot from the Torah, and these, the new, are from the Sages.

讚专砖 专讘讗 诪讗讬 讚讻转讬讘 讜讬讜转专 诪讛诪讛 讘谞讬 讛讝讛专 注砖讜转 住驻专讬诐 讛专讘讛 讜讙讜壮 讘谞讬 讛讝讛专 讘讚讘专讬 住讜驻专讬诐 讬讜转专 诪讚讘专讬 转讜专讛 砖讚讘专讬 转讜专讛 讬砖 讘讛谉 注砖讛 讜诇讗 转注砖讛 讜讚讘专讬 住讜驻专讬诐 讻诇 讛注讜讘专 注诇 讚讘专讬 住讜驻专讬诐 讞讬讬讘 诪讬转讛

Rava expounded another verse in similar fashion: What is the meaning of that which is written: 鈥淎nd more than these, my son, be careful: of making many books [sefarim] there is no end; and much study is a weariness of the flesh鈥 (Ecclesiastes 12:12)? My son, be careful to fulfill the words of the Sages [soferim] even more than the words of the Torah. For the words of the Torah include positive and negative commandments, and even with regard to the negative commandments, the violation of many of them is punishable only by lashes. Whereas with respect to the words of the Sages, anyone who transgresses the words of the Sages is liable to receive the death penalty, as it is stated: 鈥淎nd whoever breaches through a hedge, a snake shall bite him鈥 (Ecclesiastes 10:8), taking hedges to refer metaphorically to decrees.

砖诪讗 转讗诪专 讗诐 讬砖 讘讛谉 诪诪砖 诪驻谞讬 诪讛 诇讗 谞讻转讘讜 讗诪专 拽专讗 注砖讜转 住驻专讬诐 讛专讘讛 讗讬谉 拽抓

Lest you say: If the words of the Sages are of substance and have such great importance, why were they not written in the Torah, therefore, the verse states: 鈥淥f making many books there is no end,鈥 meaning that it is impossible to fully commit the Oral Torah to writing, as it is boundless.

讜诇讛讙 讛专讘讛 讬讙讬注转 讘砖专 讗诪专 专讘 驻驻讗 讘专讬讛 讚专讘 讗讞讗 讘专 讗讚讗 诪砖诪讬讛 讚专讘 讗讞讗 讘专 注讜诇讗 诪诇诪讚 砖讻诇 讛诪诇注讬讙 注诇 讚讘专讬 讞讻诪讬诐 谞讬讚讜谉 讘爪讜讗讛 专讜转讞转

What is the meaning of the words: 鈥淎nd much study [lahag] is a weariness of the flesh鈥? Rav Pappa, son of Rav A岣 bar Adda, said in the name of Rav A岣 bar Ulla: This teaches that whoever mocks [malig] the words of the Sages will be sentenced to boiling excrement, which results from the weariness of the flesh of man.

诪转拽讬祝 诇讛 专讘讗 诪讬 讻转讬讘 诇注讙 诇讛讙 讻转讬讘 讗诇讗 讻诇 讛讛讜讙讛 讘讛谉 讟讜注诐 讟注诐 讘砖专

Rava strongly objects to this explanation: Is it written: Mock [la鈥檃g]? 鈥Lahag鈥 is the word that is written. Rather, the verse must be understood in the opposite manner: Whoever meditates [hogeh] upon them, the words of the Sages, experiences enjoyment as if it had the taste of meat.

转谞讜 专讘谞谉 诪注砖讛 讘专讘讬 注拽讬讘讗 砖讛讬讛 讞讘讜砖 讘讘讬转 讛讗住讜专讬谉 讜讛讬讛 专讘讬 讬讛讜砖注 讛讙专住讬 诪砖专转讜 讘讻诇 讬讜诐 讜讬讜诐 讛讬讜 诪讻谞讬住讬谉 诇讜 诪讬诐 讘诪讚讛 讬讜诐 讗讞讚 诪爪讗讜 砖讜诪专 讘讬转 讛讗住讜专讬谉 讗诪专 诇讜 讛讬讜诐 诪讬诪讱 诪专讜讘讬谉 砖诪讗 诇讞转讜专 讘讬转 讛讗住讜专讬谉 讗转讛 爪专讬讱 砖驻讱 讞爪讬讬谉 讜谞转谉 诇讜 讞爪讬讬谉

Concerning the significance of observing the words of the Sages, the Gemara relates: The Sages taught in a baraita: It once happened that Rabbi Akiva was incarcerated in a prison, and Rabbi Yehoshua HaGarsi would come to the prison to attend to his needs. Every day his disciples would bring him water in a measured quantity. One day the prison guard met Rabbi Yehoshua HaGarsi and said to him: The amount of your water today is more than usual; perhaps you need it in order to soften the walls and thus undermine the prison. He then poured out half the water, and gave him the other half to take in to Rabbi Akiva.

讻砖讘讗 讗爪诇 专讘讬 注拽讬讘讗 讗诪专 诇讜 讬讛讜砖注 讗讬谉 讗转讛 讬讜讚注 砖讝拽谉 讗谞讬 讜讞讬讬 转诇讜讬讬谉 讘讞讬讬讱

When Rabbi Yehoshua came to Rabbi Akiva, and the latter saw the small amount of water he had brought, he said to him: Yehoshua, do you not know that I am old, and my life depends on your life? No one else brings me water, so if you bring me less than I need, my life is endangered.

住讞 诇讜 讻诇 讗讜转讜 讛诪讗讜专注 讗诪专 诇讜 转谉 诇讬 诪讬诐 砖讗讟讜诇 讬讚讬 讗诪专 诇讜 诇砖转讜转 讗讬谉 诪讙讬注讬谉 诇讬讟讜诇 讬讚讬讱 诪讙讬注讬谉 讗诪专 诇讜 诪讛 讗注砖讛 砖讞讬讬讘讬诐 注诇讬讛谉 诪讬转讛 诪讜讟讘 讗诪讜转 诪讬转转 注爪诪讬 讜诇讗 讗注讘讜专 注诇 讚注转 讞讘讬专讬

After Rabbi Yehoshua related to him the entire incident, Rabbi Akiva said to him: Give me water so that I may wash my hands. Rabbi Yehoshua said to him: The water that I brought will not suffice for drinking; how will it suffice for washing your hands? He said to him: What can I do; for transgressing the words of the Sages and eating without first washing hands one is liable to receive the death penalty. And if so, it is better that I should die my own death by thirst, rather than transgress the opinion of my colleagues who enacted that one must wash hands before eating.

讗诪专讜 诇讗 讟注诐 讻诇讜诐 注讚 砖讛讘讬讗 诇讜 诪讬诐 讜谞讟诇 讬讚讬讜 讻砖砖诪注讜 讞讻诪讬诐 讘讚讘专 讗诪专讜 诪讛 讘讝拽谞讜转讜 讻讱 讘讬诇讚讜转讜 注诇 讗讞转 讻诪讛 讜讻诪讛 讜诪讛 讘讘讬转 讛讗住讜专讬谉 讻讱 砖诇讗 讘讘讬转 讛讗住讜专讬谉 注诇 讗讞转 讻诪讛 讜讻诪讛

They said that he would not taste anything until Rabbi Yehoshua brought him water and he washed his hands. When the Sages heard about this, they said: If in his old age and weakened state he is still so meticulous in his observance of the mitzvot, how much more so must he have been in his youth. And if in prison he is so scrupulous in his behavior, how much more so must he have been when not in prison.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讘砖注讛 砖转讬拽谉 砖诇诪讛 注讬专讜讘讬谉 讜谞讟讬诇转 讬讚讬诐 讬爪转讛 讘转 拽讜诇 讜讗诪专讛 讘谞讬 讗诐 讞讻诐 诇讘讱 讬砖诪讞 诇讘讬 讙诐 讗谞讬 讜讗讜诪专 讞讻诐 讘谞讬 讜砖诪讞 诇讘讬 讜讗砖讬讘讛 讞专驻讬 讚讘专

Rav Yehuda said that Shmuel said: At the time that King Solomon instituted the ordinances of eiruv of courtyards and of washing hands to purify them from their impurity, which are added safeguards to the words of the Torah, a Divine Voice emerged and said in his praise: 鈥淢y son, if your heart is wise, My heart will be glad, even Mine鈥 (Proverbs 23:15). And it states with regard to him: 鈥淢y son, be wise and make My heart glad, that I may respond to he who taunts Me鈥 (Proverbs 27:11).

讚专砖 专讘讗 诪讗讬 讚讻转讬讘 诇讻讛 讚讜讚讬 谞爪讗 讛砖讚讛 谞诇讬谞讛 讘讻驻专讬诐 谞砖讻讬诪讛 诇讻专诪讬诐 谞专讗讛 讗诐 驻专讞讛 讛讙驻谉 驻转讞 讛住诪讚专 讛谞爪讜 讛专诪讜谞讬诐 砖诐 讗转谉 讗转 讚讜讚讬 诇讱

The Gemara cites additional teachings that Rava interpreted homiletically: What is the meaning of that which is written: 鈥淐ome, my beloved, let us go forth into the field; let us lodge in the villages. Let us get up early to the vineyards; let us see if the vine has flowered, if the grape blossoms have opened, if the pomegranates are in flower; there will I give you my loves鈥 (Song of Songs 7:12鈥13)?

诇讻讛 讚讜讚讬 谞爪讗 讛砖讚讛 讗诪专讛 讻谞住转 讬砖专讗诇 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 讗诇 转讚讬谞谞讬 讻讬讜砖讘讬 讻专讻讬诐 砖讬砖 讘讛谉 讙讝诇 讜注专讬讜转 讜砖讘讜注转 砖讜讗 讜砖讘讜注转 砖拽专 谞爪讗 讛砖讚讛 讘讗 讜讗专讗讱 转诇诪讬讚讬 讞讻诪讬诐 砖注讜住拽讬谉 讘转讜专讛 诪转讜讱 讛讚讞拽

With regard to the words: 鈥淐ome, my beloved, let us go forth into the field,鈥 the Congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, do not judge me like those who reside in large cities where there is robbery and licentiousness, and vain oaths and false oaths, but rather: 鈥淟et us go forth into the field,鈥 come and I will show You Torah scholars who work the land but nonetheless engage in Torah study, in poverty and in distress.

谞诇讬谞讛 讘讻驻专讬诐 讗诇 转拽专讬 讘讻驻专讬诐 讗诇讗 讘讻讜驻专讬诐 讘讗 讜讗专讗讱 讗讜转诐 砖讛砖驻注转 诇讛谉 讟讜讘讛 讜讛谉 讻驻专讜 讘讱

With regard to the words, 鈥淟et us lodge in the villages,鈥 do not read the phrase as: In the villages [bakefarim], but rather as: By the deniers [bakoferim], meaning, come and I will show You the nations of the world, whom You showered with good, but yet they have denied You.

谞砖讻讬诪讛 诇讻专诪讬诐 讗诇讜 讘转讬 讻谞住讬讜转 讜讘转讬 诪讚专砖讜转 谞专讗讛 讗诐 驻专讞讛 讛讙驻谉 讗诇讜 讘注诇讬 诪拽专讗 驻转讞 讛住诪讚专 讗诇讜 讘注诇讬 诪砖谞讛 讛谞爪讜 讛专诪讜谞讬诐 讗诇讜 讘注诇讬 讙诪专讗 砖诐 讗转谉 讗转 讚讜讚讬 诇讱 讗专讗讱 讻讘讜讚讬 讜讙讜讚诇讬 砖讘讞 讘谞讬 讜讘谞讜转讬

鈥淟et us get up early to the vineyards,鈥 these are the synagogues and houses of study. 鈥淟et us see if the vine has flowered,鈥 these are the masters of Bible, who are proficient in the first stage of Torah study. 鈥淚f the grape blossoms have opened,鈥 these are the masters of Mishna. 鈥淚f the pomegranates are in flower,鈥 these are the masters of Gemara. 鈥淭here will I give you my loves,鈥 means I will show You my glory and my greatness, the praise of my sons and daughters, how they adhere to sanctity.

讗诪专 专讘 讛诪谞讜谞讗 诪讗讬 讚讻转讬讘 讜讬讚讘专 砖诇砖转 讗诇驻讬诐 诪砖诇 讜讬讛讬 砖讬专讜 讞诪砖讛 讜讗诇祝 诪诇诪讚 砖讗诪专 砖诇诪讛 注诇 讻诇 讚讘专 讜讚讘专 砖诇 转讜专讛 砖诇砖转 讗诇驻讬诐 诪砖诇 注诇 讻诇 讚讘专 讜讚讘专 砖诇 住讜驻专讬诐 讞诪砖讛 讜讗诇祝 讟注诪讬诐

The Gemara expounds further concerning King Solomon. Rav Hamnuna said: What is the meaning of that which is written: 鈥淎nd he spoke three thousand proverbs, and his poems were a thousand and five鈥 (i Kings 5:12)? This teaches that Solomon pronounced three thousand proverbs for each and every word of the Torah, and one thousand and five reasons for each and every word of the Scribes.

讚专砖 专讘讗 诪讗讬 讚讻转讬讘 讜讬讜转专 砖讛讬讛 拽讛诇转 讞讻诐 注讜讚 诇讬诪讚 讚注转 讗转 讛注诐 [讜]讗讬讝谉 讜讞拽专 转讬拽谉 诪砖诇讬诐 讛专讘讛 诇讬诪讚 讚注转 讗转 讛注诐 讚讗讙诪专讬讛 讘住讬诪谞讬 讟注诪讬诐 讜讗住讘专讛 讘诪讗讬 讚讚诪讬 诇讬讛

Rava also taught: What is the meaning of that which is written: 鈥淎nd besides being wise, Koheleth also taught the people knowledge; and he weighed, and sought out, and set in order many proverbs鈥 (Ecclesiastes 12:9). Rava interpreted homiletically: He taught the people knowledge, meaning he taught it with the accentuation marks in the Torah, and he explained each matter by means of something similar to it.

[讜]讗讬讝谉 讜讞拽专 转讬拽谉 诪砖诇讬诐 讛专讘讛 讗诪专 注讜诇讗 讗诪专 专讘讬 讗诇讬注讝专 讘转讞讬诇讛 讛讬转讛 转讜专讛 讚讜诪讛 诇讻驻讬驻讛 砖讗讬谉 诇讛 讗讝谞讬诐 注讚 砖讘讗 砖诇诪讛 讜注砖讛 诇讛 讗讝谞讬诐

With regard to: 鈥淎nd he weighed [izzen], and sought out, and set in order many proverbs,鈥 Ulla said that Rabbi Eliezer said: At first the Torah was like a basket without handles [oznayim], until Solomon came and made handles for it. By means of his explanations and proverbs he enabled each person to understand and take hold of the Torah, fulfill its mitzvot, and distance himself from transgressions.

拽讜讜爪讜转讬讜 转诇转诇讬诐 讗诪专 专讘 讞住讚讗 讗诪专 诪专 注讜拽讘讗 诪诇诪讚 砖讬砖 诇讚专讜砖 注诇 讻诇 拽讜抓 讜拽讜抓 转讬诇讬 转讬诇讬诐 砖诇 讛诇讻讜转

With regard to the verse, 鈥淗is head is as the most fine gold, his locks [kevutzotav] are wavy [taltalim], and black as a raven鈥 (Song of Songs 5:11), Rav 岣sda said that Mar Ukva said: This teaches that it is possible to expound from each and every stroke [kotz] of the letters in the Torah mounds upon mounds [tilei tilim] of laws.

砖讞讜专讜转 讻注讜专讘 讘诪讬 讗转讛 诪讜爪讗谉 讘诪讬

Black [she岣rot] as a raven [orev] means: In whom do you find the words of Torah? In him

Masechet Eruvin is sponsored by Adina and Eric Hagege in honor of our parents, Rabbi Dov and Elayne Greenstone and Roger and Ketty Hagege who raised children, grandchildren and great grandchildren committed to Torah learning.

  • This month鈥檚 learning is sponsored by Jon and Yael Cohen in memory of Dr. Robert Van Amerongen.聽May his memory be blessed.

Want to explore more about the Daf?

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

learn daf yomi one week at a time with tamara spitz

Daf Yomi: One Week at a Time: Eruvin 17-23

We will review key concepts in Daf 17-23 including the maximum area for a campsite, the mechanism by which we...

Eruvin 21

The William Davidson Talmud | Powered by Sefaria

Eruvin 21

诪讟驻住 讜注讜诇讛 诪讟驻住 讜讬讜专讚

must climb up and climb down into the well, and drink there.

讗讬谞讬 讜讛讗诪专 专讘 讬爪讞拽 讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 诇讗 讛讜转专讜 驻住讬 讘讬专讗讜转 讗诇讗 诇讘讗专 诪讬诐 讞讬讬诐 讘诇讘讚 讜讗讬 诇讘讛诪讛 诪讛 诇讬 讞讬讬诐 诪讛 诇讬 诪讻讜谞住讬谉 讘注讬谞谉 诪讬讚讬 讚讞讝讬 诇讗讚诐

The Gemara raises a difficulty: Is that so? Is the allowance of upright boards for animals alone? Didn鈥檛 Rav Yitz岣k say that Rav Yehuda said that Shmuel said: Upright boards surrounding wells were permitted only where the wells contain potable, running spring water? If the allowance is only for animals, what is the difference to me if it is spring water and what is the difference to me if it is collected water? Granted, collected water is inferior to spring water, but it is still suitable for animals to drink. The Gemara answers: We require something that is fit for humans.

讙讜驻讗 诇讗 讛讜转专讜 驻住讬 讘讬专讗讜转 讗诇讗 诇讘讛诪讛 讘诇讘讚 讗讘诇 讗讚诐 诪讟驻住 讜注讜诇讛 诪讟驻住 讜讬讜专讚 讜讗诐 讛讬讜 专讞讘讬谉 讗驻讬诇讜 诇讗讚诐 谞诪讬 讜诇讗 讬诪诇讗 讗讚诐 诪讬诐 讜讬转谉 诇驻谞讬 讘讛诪转讜 讗讘诇 诪诪诇讗 讛讜讗 讜砖讜驻讱 诇驻谞讬 讘讛诪讛 讜砖讜转讛 诪讗讬诇讬讛

The Gemara examines the baraita cited in the course of the previous discussion. Returning to the matter itself, the statement quoted above: Upright boards surrounding wells were permitted only for cattle, but a person must climb up and climb down into the well and drink there. But if the wells were too wide for him to climb, they are permitted for a person as well. A person may not fill a bucket with water and hold it before his animal on Shabbat, but he may fill it and pour it out into a trough, and the animal drinks of its own accord.

诪转拽讬祝 诇讛 专讘 注谞谉 讗诐 讻谉 诪讛 讛讜注讬诇讜 驻住讬 讘讬专讗讜转 诪讛 讛讜注讬诇讜 诇诪诇讗讜转 诪讛谉

Rav Anan strongly objects to this explanation: If so, what purpose do the boards surrounding a well serve? The Gemara immediately expresses its surprise: How can he ask what purpose do they serve? They allow people to draw water from the wells, which would otherwise be prohibited.

讗诇讗 诪讛 讛讜注讬诇 专讗砖讛 讜专讜讘讛 砖诇 驻专讛

Rather, Rav Anan鈥檚 question should be understood as follows: What purpose is served in requiring that the enclosed area be large enough for the cow鈥檚 head and most of its body, if in any case the cow may not be given to drink straight from the bucket?

讗诪专 讗讘讬讬 讛讻讗 讘诪讗讬 注住拽讬谞谉 讘讗讬讘讜住 讛注讜诪讚 讘专砖讜转 讛专讘讬诐 讙讘讜讛 注砖专讛 讜专讜讞讘 讗专讘注讛 讜专讗砖讜 谞讻谞住 诇讘讬谉 讛驻住讬谉 讜讻讜壮

Abaye said: In fact, it is permitted to give the animal to drink in any manner in the area enclosed by the boards surrounding the well. With what are we dealing here? We are dealing with a special case, with a manger or trough that stands in the public domain, and is ten handbreadths high and four handbreadths wide, i.e., it constitutes a private domain, and one end of it interposes into the area between the upright boards surrounding a well. In such a case, the Sages prohibited one to fill a bucket with water in the area enclosed by the upright boards and hold it before his animal; they were concerned that the manger might become damaged, and one might come to carry the bucket from the private domain into the public domain or vice versa while fixing the damaged manger.

讗诪专 专讘 讬专诪讬讛 讘专 讗讘讗 讗诪专 专讘 讗讬谉 讘讜专讙谞讬谉 讘讘讘诇 讜诇讗 驻住讬 讘讬专讗讜转 讘讞讜抓 诇讗专抓

It is prohibited to walk more than two thousand cubits from a city on Shabbat. However, if there are small watchmen鈥檚 huts [burganin] outside the city that are relatively close together, they are considered part of the city, and consequently the two thousand cubit limit is measured from the last such hut. Rav Yirmeya bar Abba said that Rav said: The law with regard to these huts [burganin] does not apply in Babylonia, nor does the allowance with regard to upright boards surrounding a well apply outside of Eretz Yisrael.

讘讜专讙谞讬谉 讘讘讘诇 诇讗 讚砖讻讬讞讬 讘讬讚拽讬 驻住讬 讘讬专讗讜转 讘讞讜抓 诇讗专抓 诇讗 讚诇讗 砖讻讬讞讬 诪转讬讘转讗 讗讘诇 讗讬驻讻讗 注讘讚讬谞谉

The Gemara explains: The law with regard to huts does not apply in Babylonia because floods are common there; and since the huts are liable to be swept away by the floodwaters, they are not regarded as dwellings. The allowance with regard to upright boards surrounding a well does not apply outside of Eretz Yisrael, because yeshivot are not common there, and the allowance was only granted to those traveling for the sake of a mitzva such as Torah study. But we do say the opposite, i.e., we apply the law of huts outside of Eretz Yisrael and we apply the allowance of upright boards surrounding a well in Babylonia.

讗讬讻讗 讚讗诪专讬 讗诪专 专讘 讬专诪讬讛 讘专 讗讘讗 讗诪专 专讘 讗讬谉 讘讜专讙谞讬谉 讜驻住讬 讘讬专讗讜转 诇讗 讘讘讘诇 讜诇讗 讘讞讜抓 诇讗专抓 讘讜专讙谞讬谉 讘讘讘诇 诇讗 讚砖讻讬讞讬 讘讬讚拽讬 讘讞讜抓 诇讗专抓 谞诪讬 诇讗 讚砖讻讬讞讬 讙谞讘讬

The Gemara cites an alternative version of the previous discussion. Some say that Rav Yirmeya bar Abba said that Rav said: The laws with regard to huts and upright boards surrounding a well apply neither in Babylonia specifically, nor outside of Eretz Yisrael generally. The Gemara explains: The law with regard to huts does not apply in Babylonia, because floods are common there. It also does not apply outside of Eretz Yisrael, because thieves who steal from such huts are common there; therefore, people do not regard the huts as dwellings.

驻住讬 讘讬专讗讜转 讘讘讘诇 诇讗 讚砖讻讬讞讬 诪讬讗 讘讞讜抓 诇讗专抓 谞诪讬 诇讗 讚诇讗 砖讻讬讞讬 诪转讬讘转讗

The allowance with regard to upright boards surrounding a well does not apply in Babylonia, because water is common there. Babylonia has many rivers and canals, and therefore wells are not essential there. Outside of Eretz Yisrael in general it also does not apply, because yeshivot are not common there.

讗诪专 诇讬讛 专讘 讞住讚讗 诇诪专讬 讘专讬讛 讚专讘 讛讜谞讗 讘专讬讛 讚专讘 讬专诪讬讛 讘专 讗讘讗 讗诪专讬 讗转讬转讜 诪讘专谞砖 诇讘讬 讻谞讬砖转讗 讚讚谞讬讗诇 讚讛讜讛 转诇转讗 驻专住讬 讘砖讘转讗 讗诪讗讬 住诪讻讬转讜 讗讘讜专讙谞讬谉 讛讗 讗诪专 讗讘讜讛 讚讗讘讜讛 诪砖诪讬讛 讚专讘 讗讬谉 讘讜专讙谞讬谉 讘讘讘诇

Rav 岣sda said to Marei, son of Rav Huna, son of Rav Yirmeya bar Abba: People say that you walk from the city of Barnish to Daniel鈥檚 synagogue, which is a distance of three parasangs [parsei], on Shabbat. Upon what do you rely? Do you rely on the huts located at the city鈥檚 outskirts that extend the Shabbat boundary toward the synagogue? Didn鈥檛 your father鈥檚 father say in the name of Rav: The law of huts does not apply in Babylonia?

谞驻拽 讜讗讞讜讬 诇讬讛 讛谞讛讜 诪转讜讜转讗 讚诪讘诇注谉 讘砖讘注讬诐 讗诪讛 讜砖讬专讬讬诐:

Marei then went out and showed Rav 岣sda certain ruins of towns that were subsumed within a distance of seventy cubits and a remainder, two-thirds of a cubit, of each other. He relied upon the ruins, rather than upon the huts, to be permitted to walk the entire distance from Barnish to Daniel鈥檚 synagogue.

讗诪专 专讘 讞住讚讗 讚专讬砖 诪专讬 讘专 诪专 诪讗讬 讚讻转讬讘 诇讻诇 转讻诇讛 专讗讬转讬 拽抓 专讞讘讛 诪爪讜转讱 诪讗讚 讚讘专 讝讛 讗诪专讜 讚讜讚 讜诇讗 驻讬专砖讜 讗诪专讜 讗讬讜讘 讜诇讗 驻讬专砖讜 讗诪专讜 讬讞讝拽讗诇 讜诇讗 驻讬专砖讜 注讚 砖讘讗 讝讻专讬讛 讘谉 注讚讜 讜驻讬专砖讜

Rav 岣sda said: Mari bar Mar interpreted homiletically: What is the meaning of that which is written: 鈥淚 have seen a limit to every purpose; but Your commandment is exceedingly broad鈥 (Psalms 119:96)? This idea with regard to the breadth of the Torah was stated by David, but he did not explain it; it was stated by Job, but he too did not explain it; it was stated by Ezekiel, but he also did not explain it, until Zechariah, son of Berechiah, son of Iddo, came and explained it.

讗诪专讜 讚讜讚 讜诇讗 驻讬专砖讜 讚讻转讬讘 诇讻诇 转讻诇讛 专讗讬转讬 拽抓 专讞讘讛 诪爪讜转讱 诪讗讚 讗诪专讜 讗讬讜讘 讜诇讗 驻讬专砖讜 讚讻转讬讘 讗专讜讻讛 诪讗专抓 诪讚讛 讜专讞讘讛 诪谞讬 讬诐

Rav 岣sda explains: This idea was stated by David, but he did not explain it, as it is written: 鈥淚 have seen a limit to every purpose; but Your commandment is exceedingly broad,鈥 i.e., he stated that the Torah is exceedingly broad, but he did not explain how broad. And likewise this idea was stated by Job, but he too did not explain it, as it is written: 鈥淚ts measure is longer than the earth and broader than the sea鈥 (Job 11:9).

讗诪专讜 讬讞讝拽讗诇 讜诇讗 驻讬专砖讜 讚讻转讬讘 讜讬驻专砖 讗讜转讛 诇驻谞讬 讜讛讬讗 讻转讜讘讛 驻谞讬诐 讜讗讞讜专 讜讻转讜讘 讗诇讬讛 拽讬谞讬诐 讜讛讙讛 讜讛讬

And similarly, it was stated by Ezekiel, but he also did not explain it, as it is written: 鈥淎nd He spread it,鈥 the scroll, 鈥渂efore me, and it was written inside and outside; and in it was written lamentations, and melody [hegeh], and woe [vahi]鈥 (Ezekiel 2:10).

拽讬谞讬诐 讝讜 驻讜专注谞讜转谉 砖诇 爪讚讬拽讬诐 讘注讜诇诐 讛讝讛 讜讻谉 讛讜讗 讗讜诪专 拽讬谞讛 讛讬讗 讜拽讜谞谞讜讛 讜讛讙讛 讝讜 诪转谉 砖讻专谉 砖诇 爪讚讬拽讬诐 诇注转讬讚 诇讘讗 讜讻谉 讛讜讗 讗讜诪专 注诇讬 讛讙讬讜谉 讘讻谞讜专 讜讛讬 讝讜 讛讬讗 驻讜专注谞讜转谉 砖诇 专砖注讬诐 诇注转讬讚 诇讘讗 讜讻谉 讛讜讗 讗讜诪专 讛讜讛 注诇 讛讜讛 转讘讗

The Gemara explains: 鈥淟amentations,鈥 this refers to the punishment of the righteous in this world, and so it is stated: 鈥淚t is a lamentation and they shall make lament with it鈥 (Ezekiel 32:16). 鈥淎nd melody [hegeh],鈥 this refers to the reward of the righteous in the World-to-Come, and the proof that this word is an expression of joy is the verse that states: 鈥淯pon an instrument of ten strings, and upon the harp, to the melody [higayon] of a lyre鈥 (Psalms 92:4). And 鈥渨oe [vahi],鈥 this is the punishment of the wicked in the World-to-Come, and so it states: 鈥淐alamity [hova] shall follow upon calamity鈥 (Ezekiel 7:26).

注讚 砖讘讗 讝讻专讬讛 讘谉 注讚讜 讜驻讬专砖讜 讚讻转讬讘 讜讬讗诪专 讗诇讬 诪讛 讗转讛 专讜讗讛 讜讗讜诪专 讗谞讬 专讜讗讛 诪讙讬诇讛 注驻讛 讗专讻讛 注砖专讬诐 讘讗诪讛 讜专讞讘讛 注砖专 讘讗诪讛 讜讻讬 驻砖讟转 诇讛 讛讜讬讗 诇讛 注砖专讬谉 讘注砖专讬谉 讜讻转讬讘 讛讬讗 讻转讜讘讛 驻谞讬诐 讜讗讞讜专 讜讻讬 拽诇驻转 诇讛 讻诪讛 讛讜讬讗 诇讛 讗专讘注讬谉 讘注砖专讬谉

But nonetheless, Ezekiel did not explain the extent of the Torah, until Zechariah, son of Berechiah, son of Iddo, came and explained it, as it is written: 鈥淎nd he said to me: What do you see? And I said: I see a flying [afa] scroll; the length of it is twenty cubits, and the breadth of it is ten cubits鈥 (Zechariah 5:2). Since the scroll was flying, the implication is that it had two equal sides, so that when you open it, it is twenty by twenty cubits. And it is written: 鈥淎nd it was written inside and outside,鈥 i.e., on both sides. And when you peel them apart and separate the two sides, how much is it? Its entire area amounts to forty by twenty cubits, or eight hundred of God鈥檚 cubits.

讜讻转讬讘 诪讬 诪讚讚 讘砖注诇讜 诪讬诐 讜砖诪讬诐 讘讝专转 转讻谉 讜讙讜壮 谞诪爪讗 讻诇 讛注讜诇诐 讻讜诇讜 讗讞讚 诪砖诇砖转 讗诇驻讬诐 讜诪讗转讬诐 讘转讜专讛

In order to determine the measure of God鈥檚 cubit, the Gemara cites a verse that describes the size of the span between God鈥檚 thumb and little finger, in a manner of speaking. And it is written: 鈥淲ho has measured the waters in the hollow of His hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure鈥 (Isaiah 40:12). If the entire world measures one square span, which is a quarter of one square cubit, we find according to this calculation that the entire world is one part in three thousand and two hundred of the Torah.

讜讗诪专 专讘 讞住讚讗 讚专讬砖 诪专讬 讘专 诪专 诪讗讬 讚讻转讬讘 讜讛谞讛 砖谞讬 讚讜讚讗讬 转讗谞讬诐 诪讜注讚讬诐 诇驻谞讬 讛讬讻诇 讛壮 讛讚讜讚 讛讗讞讚 转讗谞讬诐 讟讜讘讜转 诪讗讚 讻转讗谞讬

And Rav 岣sda further said: Mari bar Mar interpreted homiletically: What is the meaning of that which is written: 鈥淭he Lord showed me, and behold two baskets of figs were set before the temple of the Lord, after Nebuchadrezzar king of Babylon had carried away captive Jeconiah, son of Jehoiakim, the king of Judah, and the princes of Judah with the craftsmen and the smiths, from Jerusalem, and had brought them to Babylon. One basket [dud] had very good figs, like the figs

讛讘讻讜专讜转 讜讛讚讜讚 讛讗讞讚 转讗谞讬诐 专注讜转 诪讗讚 讗砖专 诇讗 转讗讻诇谞讛 诪专讜注

that are first ripe, and the other basket [dud] had very bad figs, so bad they could not be eaten鈥 (Jeremiah 24:1鈥2).

转讗谞讬诐 讛讟讜讘讜转 讗诇讜 爪讚讬拽讬诐 讙诪讜专讬诐 转讗谞讬诐 讛专注讜转 讗诇讜 专砖注讬诐 讙诪讜专讬诐 讜砖诪讗 转讗诪专 讗讘讚 住讘专诐 讜讘讟诇 住讬讻讜讬诐 转诇诪讜讚 诇讜诪专 讛讚讜讚讗讬诐 谞转谞讜 专讬讞 讗诇讜 讜讗诇讜 注转讬讚讬谉 砖讬转谞讜 专讬讞

Good figs, these are the full-fledged righteous people; bad figs, these are the full-fledged wicked people. And lest you say that the hope of the wicked is lost and their prospect is void, the verse states, interpreting the word duda鈥檌m homiletically: 鈥淭he baskets [duda鈥檌m] yield a fragrance鈥 (Song of Songs 7:14), meaning that both of them, the righteous and the wicked, will eventually yield a fragrance.

讚专砖 专讘讗 诪讗讬 讚讻转讬讘 讛讚讜讚讗讬诐 谞转谞讜 专讬讞 讗诇讜 讘讞讜专讬 讬砖专讗诇 砖诇讗 讟注诪讜 讟注诐 讞讟讗

Rava interpreted the verse cited above homiletically as follows: What is the meaning of that which is written: 鈥淭he mandrakes [duda鈥檌m] yield a fragrance, and at our doors are all manner of choice fruits, new and old, which I have laid up for you, O my beloved鈥 (Song of Songs 7:14)? 鈥淭he mandrakes [duda鈥檌m] yield a fragrance,鈥 these are the young men of Israel who have never tasted the taste of sin.

讜注诇 驻转讞讬谞讜 讻诇 诪讙讚讬诐 讗诇讜 讘谞讜转 讬砖专讗诇 砖诪讙讬讚讜转 驻转讞讬讛谉 诇讘注诇讬讛谉 诇砖讜谉 讗讞专 砖讗讜讙讚讜转 驻转讞讬讛谉 诇讘注诇讬讛谉

鈥淎nd at our doors [peta岣inu] are all manner of choice fruits [megadim],鈥 these are the daughters of Israel who inform [maggidot] their husbands about their passageway [pit鈥欋弗eihen], i.e., they tell them when they are menstruating. Another version of this interpretation is: They bind [ogedot] their passageway and save it for their husbands, and do not have relations with others.

讞讚砖讬诐 讙诐 讬砖谞讬诐 讚讜讚讬 爪驻谞转讬 诇讱 讗诪专讛 讻谞住转 讬砖专讗诇 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 讛专讘讛 讙讝讬专讜转 讙讝专转讬 注诇 注爪诪讬 讬讜转专 诪诪讛 砖讙讝专转 注诇讬 讜拽讬讬诪转讬诐

鈥淣ew and old, which I have laid up for you, O my beloved,鈥 the Congregation of Israel said before the Holy One, Blessed be He, and continued: Master of the Universe, I have decreed many decrees upon myself through the enactments and ordinances of the Sages, more than what You decreed upon me in the Torah, and I have fulfilled them. These are the new laws which were added to the old ones stated in the Torah.

讗诪专 诇讬讛 专讘 讞住讚讗 诇讛讛讜讗 诪讚专讘谞谉 讚讛讜讛 拽讗 诪住讚专 讗讙讚转讗 拽诪讬讛 诪讬 砖诪讬注 诇讱 讞讚砖讬诐 讙诐 讬砖谞讬诐 诪讛讜 讗诪专 诇讬讛 讗诇讜 诪爪讜转 拽诇讜转 讜讗诇讜 诪爪讜转 讞诪讜专讜转

It was related that Rav 岣sda said to one of the Sages who would arrange the traditions of the aggada before him: Did you hear what the meaning of: New and old is? He said to him: These, the new, are the more lenient mitzvot, and these, the old, are the more stringent mitzvot.

讗诪专 诇讬讛 讜讻讬 转讜专讛 驻注诪讬诐 驻注诪讬诐 谞讬转谞讛 讗诇讗 讛诇诇讜 诪讚讘专讬 转讜专讛 讜讛诇诇讜 诪讚讘专讬 住讜驻专讬诐

Rav 岣sda said to him: This cannot be so, for was the Torah given on two separate occasions, i.e., were the more lenient and more stringent mitzvot given separately? Rather, these, the old, are mitzvot from the Torah, and these, the new, are from the Sages.

讚专砖 专讘讗 诪讗讬 讚讻转讬讘 讜讬讜转专 诪讛诪讛 讘谞讬 讛讝讛专 注砖讜转 住驻专讬诐 讛专讘讛 讜讙讜壮 讘谞讬 讛讝讛专 讘讚讘专讬 住讜驻专讬诐 讬讜转专 诪讚讘专讬 转讜专讛 砖讚讘专讬 转讜专讛 讬砖 讘讛谉 注砖讛 讜诇讗 转注砖讛 讜讚讘专讬 住讜驻专讬诐 讻诇 讛注讜讘专 注诇 讚讘专讬 住讜驻专讬诐 讞讬讬讘 诪讬转讛

Rava expounded another verse in similar fashion: What is the meaning of that which is written: 鈥淎nd more than these, my son, be careful: of making many books [sefarim] there is no end; and much study is a weariness of the flesh鈥 (Ecclesiastes 12:12)? My son, be careful to fulfill the words of the Sages [soferim] even more than the words of the Torah. For the words of the Torah include positive and negative commandments, and even with regard to the negative commandments, the violation of many of them is punishable only by lashes. Whereas with respect to the words of the Sages, anyone who transgresses the words of the Sages is liable to receive the death penalty, as it is stated: 鈥淎nd whoever breaches through a hedge, a snake shall bite him鈥 (Ecclesiastes 10:8), taking hedges to refer metaphorically to decrees.

砖诪讗 转讗诪专 讗诐 讬砖 讘讛谉 诪诪砖 诪驻谞讬 诪讛 诇讗 谞讻转讘讜 讗诪专 拽专讗 注砖讜转 住驻专讬诐 讛专讘讛 讗讬谉 拽抓

Lest you say: If the words of the Sages are of substance and have such great importance, why were they not written in the Torah, therefore, the verse states: 鈥淥f making many books there is no end,鈥 meaning that it is impossible to fully commit the Oral Torah to writing, as it is boundless.

讜诇讛讙 讛专讘讛 讬讙讬注转 讘砖专 讗诪专 专讘 驻驻讗 讘专讬讛 讚专讘 讗讞讗 讘专 讗讚讗 诪砖诪讬讛 讚专讘 讗讞讗 讘专 注讜诇讗 诪诇诪讚 砖讻诇 讛诪诇注讬讙 注诇 讚讘专讬 讞讻诪讬诐 谞讬讚讜谉 讘爪讜讗讛 专讜转讞转

What is the meaning of the words: 鈥淎nd much study [lahag] is a weariness of the flesh鈥? Rav Pappa, son of Rav A岣 bar Adda, said in the name of Rav A岣 bar Ulla: This teaches that whoever mocks [malig] the words of the Sages will be sentenced to boiling excrement, which results from the weariness of the flesh of man.

诪转拽讬祝 诇讛 专讘讗 诪讬 讻转讬讘 诇注讙 诇讛讙 讻转讬讘 讗诇讗 讻诇 讛讛讜讙讛 讘讛谉 讟讜注诐 讟注诐 讘砖专

Rava strongly objects to this explanation: Is it written: Mock [la鈥檃g]? 鈥Lahag鈥 is the word that is written. Rather, the verse must be understood in the opposite manner: Whoever meditates [hogeh] upon them, the words of the Sages, experiences enjoyment as if it had the taste of meat.

转谞讜 专讘谞谉 诪注砖讛 讘专讘讬 注拽讬讘讗 砖讛讬讛 讞讘讜砖 讘讘讬转 讛讗住讜专讬谉 讜讛讬讛 专讘讬 讬讛讜砖注 讛讙专住讬 诪砖专转讜 讘讻诇 讬讜诐 讜讬讜诐 讛讬讜 诪讻谞讬住讬谉 诇讜 诪讬诐 讘诪讚讛 讬讜诐 讗讞讚 诪爪讗讜 砖讜诪专 讘讬转 讛讗住讜专讬谉 讗诪专 诇讜 讛讬讜诐 诪讬诪讱 诪专讜讘讬谉 砖诪讗 诇讞转讜专 讘讬转 讛讗住讜专讬谉 讗转讛 爪专讬讱 砖驻讱 讞爪讬讬谉 讜谞转谉 诇讜 讞爪讬讬谉

Concerning the significance of observing the words of the Sages, the Gemara relates: The Sages taught in a baraita: It once happened that Rabbi Akiva was incarcerated in a prison, and Rabbi Yehoshua HaGarsi would come to the prison to attend to his needs. Every day his disciples would bring him water in a measured quantity. One day the prison guard met Rabbi Yehoshua HaGarsi and said to him: The amount of your water today is more than usual; perhaps you need it in order to soften the walls and thus undermine the prison. He then poured out half the water, and gave him the other half to take in to Rabbi Akiva.

讻砖讘讗 讗爪诇 专讘讬 注拽讬讘讗 讗诪专 诇讜 讬讛讜砖注 讗讬谉 讗转讛 讬讜讚注 砖讝拽谉 讗谞讬 讜讞讬讬 转诇讜讬讬谉 讘讞讬讬讱

When Rabbi Yehoshua came to Rabbi Akiva, and the latter saw the small amount of water he had brought, he said to him: Yehoshua, do you not know that I am old, and my life depends on your life? No one else brings me water, so if you bring me less than I need, my life is endangered.

住讞 诇讜 讻诇 讗讜转讜 讛诪讗讜专注 讗诪专 诇讜 转谉 诇讬 诪讬诐 砖讗讟讜诇 讬讚讬 讗诪专 诇讜 诇砖转讜转 讗讬谉 诪讙讬注讬谉 诇讬讟讜诇 讬讚讬讱 诪讙讬注讬谉 讗诪专 诇讜 诪讛 讗注砖讛 砖讞讬讬讘讬诐 注诇讬讛谉 诪讬转讛 诪讜讟讘 讗诪讜转 诪讬转转 注爪诪讬 讜诇讗 讗注讘讜专 注诇 讚注转 讞讘讬专讬

After Rabbi Yehoshua related to him the entire incident, Rabbi Akiva said to him: Give me water so that I may wash my hands. Rabbi Yehoshua said to him: The water that I brought will not suffice for drinking; how will it suffice for washing your hands? He said to him: What can I do; for transgressing the words of the Sages and eating without first washing hands one is liable to receive the death penalty. And if so, it is better that I should die my own death by thirst, rather than transgress the opinion of my colleagues who enacted that one must wash hands before eating.

讗诪专讜 诇讗 讟注诐 讻诇讜诐 注讚 砖讛讘讬讗 诇讜 诪讬诐 讜谞讟诇 讬讚讬讜 讻砖砖诪注讜 讞讻诪讬诐 讘讚讘专 讗诪专讜 诪讛 讘讝拽谞讜转讜 讻讱 讘讬诇讚讜转讜 注诇 讗讞转 讻诪讛 讜讻诪讛 讜诪讛 讘讘讬转 讛讗住讜专讬谉 讻讱 砖诇讗 讘讘讬转 讛讗住讜专讬谉 注诇 讗讞转 讻诪讛 讜讻诪讛

They said that he would not taste anything until Rabbi Yehoshua brought him water and he washed his hands. When the Sages heard about this, they said: If in his old age and weakened state he is still so meticulous in his observance of the mitzvot, how much more so must he have been in his youth. And if in prison he is so scrupulous in his behavior, how much more so must he have been when not in prison.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讘砖注讛 砖转讬拽谉 砖诇诪讛 注讬专讜讘讬谉 讜谞讟讬诇转 讬讚讬诐 讬爪转讛 讘转 拽讜诇 讜讗诪专讛 讘谞讬 讗诐 讞讻诐 诇讘讱 讬砖诪讞 诇讘讬 讙诐 讗谞讬 讜讗讜诪专 讞讻诐 讘谞讬 讜砖诪讞 诇讘讬 讜讗砖讬讘讛 讞专驻讬 讚讘专

Rav Yehuda said that Shmuel said: At the time that King Solomon instituted the ordinances of eiruv of courtyards and of washing hands to purify them from their impurity, which are added safeguards to the words of the Torah, a Divine Voice emerged and said in his praise: 鈥淢y son, if your heart is wise, My heart will be glad, even Mine鈥 (Proverbs 23:15). And it states with regard to him: 鈥淢y son, be wise and make My heart glad, that I may respond to he who taunts Me鈥 (Proverbs 27:11).

讚专砖 专讘讗 诪讗讬 讚讻转讬讘 诇讻讛 讚讜讚讬 谞爪讗 讛砖讚讛 谞诇讬谞讛 讘讻驻专讬诐 谞砖讻讬诪讛 诇讻专诪讬诐 谞专讗讛 讗诐 驻专讞讛 讛讙驻谉 驻转讞 讛住诪讚专 讛谞爪讜 讛专诪讜谞讬诐 砖诐 讗转谉 讗转 讚讜讚讬 诇讱

The Gemara cites additional teachings that Rava interpreted homiletically: What is the meaning of that which is written: 鈥淐ome, my beloved, let us go forth into the field; let us lodge in the villages. Let us get up early to the vineyards; let us see if the vine has flowered, if the grape blossoms have opened, if the pomegranates are in flower; there will I give you my loves鈥 (Song of Songs 7:12鈥13)?

诇讻讛 讚讜讚讬 谞爪讗 讛砖讚讛 讗诪专讛 讻谞住转 讬砖专讗诇 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 专讘讜谞讜 砖诇 注讜诇诐 讗诇 转讚讬谞谞讬 讻讬讜砖讘讬 讻专讻讬诐 砖讬砖 讘讛谉 讙讝诇 讜注专讬讜转 讜砖讘讜注转 砖讜讗 讜砖讘讜注转 砖拽专 谞爪讗 讛砖讚讛 讘讗 讜讗专讗讱 转诇诪讬讚讬 讞讻诪讬诐 砖注讜住拽讬谉 讘转讜专讛 诪转讜讱 讛讚讞拽

With regard to the words: 鈥淐ome, my beloved, let us go forth into the field,鈥 the Congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, do not judge me like those who reside in large cities where there is robbery and licentiousness, and vain oaths and false oaths, but rather: 鈥淟et us go forth into the field,鈥 come and I will show You Torah scholars who work the land but nonetheless engage in Torah study, in poverty and in distress.

谞诇讬谞讛 讘讻驻专讬诐 讗诇 转拽专讬 讘讻驻专讬诐 讗诇讗 讘讻讜驻专讬诐 讘讗 讜讗专讗讱 讗讜转诐 砖讛砖驻注转 诇讛谉 讟讜讘讛 讜讛谉 讻驻专讜 讘讱

With regard to the words, 鈥淟et us lodge in the villages,鈥 do not read the phrase as: In the villages [bakefarim], but rather as: By the deniers [bakoferim], meaning, come and I will show You the nations of the world, whom You showered with good, but yet they have denied You.

谞砖讻讬诪讛 诇讻专诪讬诐 讗诇讜 讘转讬 讻谞住讬讜转 讜讘转讬 诪讚专砖讜转 谞专讗讛 讗诐 驻专讞讛 讛讙驻谉 讗诇讜 讘注诇讬 诪拽专讗 驻转讞 讛住诪讚专 讗诇讜 讘注诇讬 诪砖谞讛 讛谞爪讜 讛专诪讜谞讬诐 讗诇讜 讘注诇讬 讙诪专讗 砖诐 讗转谉 讗转 讚讜讚讬 诇讱 讗专讗讱 讻讘讜讚讬 讜讙讜讚诇讬 砖讘讞 讘谞讬 讜讘谞讜转讬

鈥淟et us get up early to the vineyards,鈥 these are the synagogues and houses of study. 鈥淟et us see if the vine has flowered,鈥 these are the masters of Bible, who are proficient in the first stage of Torah study. 鈥淚f the grape blossoms have opened,鈥 these are the masters of Mishna. 鈥淚f the pomegranates are in flower,鈥 these are the masters of Gemara. 鈥淭here will I give you my loves,鈥 means I will show You my glory and my greatness, the praise of my sons and daughters, how they adhere to sanctity.

讗诪专 专讘 讛诪谞讜谞讗 诪讗讬 讚讻转讬讘 讜讬讚讘专 砖诇砖转 讗诇驻讬诐 诪砖诇 讜讬讛讬 砖讬专讜 讞诪砖讛 讜讗诇祝 诪诇诪讚 砖讗诪专 砖诇诪讛 注诇 讻诇 讚讘专 讜讚讘专 砖诇 转讜专讛 砖诇砖转 讗诇驻讬诐 诪砖诇 注诇 讻诇 讚讘专 讜讚讘专 砖诇 住讜驻专讬诐 讞诪砖讛 讜讗诇祝 讟注诪讬诐

The Gemara expounds further concerning King Solomon. Rav Hamnuna said: What is the meaning of that which is written: 鈥淎nd he spoke three thousand proverbs, and his poems were a thousand and five鈥 (i Kings 5:12)? This teaches that Solomon pronounced three thousand proverbs for each and every word of the Torah, and one thousand and five reasons for each and every word of the Scribes.

讚专砖 专讘讗 诪讗讬 讚讻转讬讘 讜讬讜转专 砖讛讬讛 拽讛诇转 讞讻诐 注讜讚 诇讬诪讚 讚注转 讗转 讛注诐 [讜]讗讬讝谉 讜讞拽专 转讬拽谉 诪砖诇讬诐 讛专讘讛 诇讬诪讚 讚注转 讗转 讛注诐 讚讗讙诪专讬讛 讘住讬诪谞讬 讟注诪讬诐 讜讗住讘专讛 讘诪讗讬 讚讚诪讬 诇讬讛

Rava also taught: What is the meaning of that which is written: 鈥淎nd besides being wise, Koheleth also taught the people knowledge; and he weighed, and sought out, and set in order many proverbs鈥 (Ecclesiastes 12:9). Rava interpreted homiletically: He taught the people knowledge, meaning he taught it with the accentuation marks in the Torah, and he explained each matter by means of something similar to it.

[讜]讗讬讝谉 讜讞拽专 转讬拽谉 诪砖诇讬诐 讛专讘讛 讗诪专 注讜诇讗 讗诪专 专讘讬 讗诇讬注讝专 讘转讞讬诇讛 讛讬转讛 转讜专讛 讚讜诪讛 诇讻驻讬驻讛 砖讗讬谉 诇讛 讗讝谞讬诐 注讚 砖讘讗 砖诇诪讛 讜注砖讛 诇讛 讗讝谞讬诐

With regard to: 鈥淎nd he weighed [izzen], and sought out, and set in order many proverbs,鈥 Ulla said that Rabbi Eliezer said: At first the Torah was like a basket without handles [oznayim], until Solomon came and made handles for it. By means of his explanations and proverbs he enabled each person to understand and take hold of the Torah, fulfill its mitzvot, and distance himself from transgressions.

拽讜讜爪讜转讬讜 转诇转诇讬诐 讗诪专 专讘 讞住讚讗 讗诪专 诪专 注讜拽讘讗 诪诇诪讚 砖讬砖 诇讚专讜砖 注诇 讻诇 拽讜抓 讜拽讜抓 转讬诇讬 转讬诇讬诐 砖诇 讛诇讻讜转

With regard to the verse, 鈥淗is head is as the most fine gold, his locks [kevutzotav] are wavy [taltalim], and black as a raven鈥 (Song of Songs 5:11), Rav 岣sda said that Mar Ukva said: This teaches that it is possible to expound from each and every stroke [kotz] of the letters in the Torah mounds upon mounds [tilei tilim] of laws.

砖讞讜专讜转 讻注讜专讘 讘诪讬 讗转讛 诪讜爪讗谉 讘诪讬

Black [she岣rot] as a raven [orev] means: In whom do you find the words of Torah? In him

Scroll To Top