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Today's Daf Yomi

October 1, 2020 | 讬状讙 讘转砖专讬 转砖驻状讗

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's learning聽is sponsored by Leah Goldford in loving memory of聽her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat聽Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.

Eruvin 53

Today’s daf is dedicated by Joanna Rom in memory of her mother Rose Rom (Surah Raizel) on her twelfth yahrzeit. She was a lawyer by training, a teacher, and believer in equality and would have been thrilled to know that her daughter was studying Talmud with such a great teacher.

The mishna deals with setting the boundaries of the city when the boundaries are not in a straight line or there are structures within a small distance of the city. The wording used is “meabrin” – we make the boundaries wider. Rav and Shmuel have a debate if the letter in that word is an aleph or an ayin – is it from limbs that jut out of the body or a pregnant woman? The gemara quotes a few other debate of Rav and Shmuel regarding words – how to explain words in the Torah – like Maarat HaMachpela, the name Amrafel and the “new king” that rose in Egypt and didn’t remember Joseph. The gemara talks about tactics that can help people remember what they learn. The gemara explain the differences between the Judeans and the Galileans – why the Judaen鈥檚 Torah kept with them and the Galilean鈥檚 did not. One answer is because they were careful with their words – spoke clearly and explained things well. The gemara provides examples of people who spoke clearly and those who did not. They also bring examples of people (women and men) who spoke in a particularly “high” language – lashon chochma. They bring stories of Rabbi Yehoshua ben Chanania who was outsmarted by a woman, and two children – one male and one female. Bruria also reprimands both Rabbi Yosi the Galilean for speaking too much to a woman (herself) and to a student for whispering when learning and not learning out loud.

讜讙砖专讬诐 讜谞驻砖讜转 砖讬砖 讘讛谉 讘讬转 讚讬专讛 诪讜爪讬讗讬谉 讗转 讛诪讚讛 讻谞讙讚谉 讜注讜砖讬谉 讗讜转讛 讻诪讬谉 讟讘诇讗 诪专讜讘注转 讻讚讬 砖讬讛讗 谞砖讻专 讗转 讛讝讜讬讜转:


and bridges and monuments over graves in which there is a residence, one extends the measure of that side of the city as though there were other structures opposite them in the adjacent corner of the city. And prior to measuring the Shabbat limit, one renders the city like a square tablet so that it gains the corners, although there are actually no houses in those corners.


讙诪壮 专讘 讜砖诪讜讗诇 讞讚 转谞讬 诪注讘专讬谉 讜讞讚 转谞讬 诪讗讘专讬谉


GEMARA: The Gemara cites a dispute with regard to the mishna鈥檚 terminology. Rav and Shmuel disagreed: One taught that the term in the mishna is me鈥檃bberin, with the letter ayin, and one taught that the term in the mishna is me鈥檃bberin, with the letter alef.


诪讗谉 讚转谞讬 诪讗讘专讬谉 讗讘专 讗讘专 讜诪讗谉 讚转谞讬 诪注讘专讬谉 讻讗砖讛 注讜讘专讛


The Gemara explains: The one who taught me鈥檃bberin with an alef explained the term in the sense of limb [ever] by limb. Determination of the city鈥檚 borders involves the addition of limbs to the core section of the city. And the one who taught me鈥檃bberin with an ayin explained the term in the sense of a pregnant woman [ubbera] whose belly protrudes. In similar fashion, all the city鈥檚 protrusions are incorporated in its Shabbat limit.


诪注专转 讛诪讻驻诇讛 专讘 讜砖诪讜讗诇 讞讚 讗诪专 砖谞讬 讘转讬诐 讝讛 诇驻谞讬诐 诪讝讛 讜讞讚 讗诪专 讘讬转 讜注诇讬讬讛 注诇 讙讘讬讜


Apropos this dispute, the Gemara cites similar disputes between Rav and Shmuel. With regard to the Machpelah Cave, in which the Patriarchs and Matriarchs are buried, Rav and Shmuel disagreed. One said: The cave consists of two rooms, one farther in than the other. And one said: It consists of a room and a second story above it.


讘砖诇诪讗 诇诪讗谉 讚讗诪专 讝讛 注诇 讙讘 讝讛 讛讬讬谞讜 诪讻驻诇讛 讗诇讗 诇诪讗谉 讚讗诪专 砖谞讬 讘转讬诐 讝讛 诇驻谞讬诐 诪讝讛 诪讗讬 诪讻驻诇讛


The Gemara asks: Granted, this is understandable according to the one who said the cave consists of one room above the other, as that is the meaning of Machpelah, double. However, according to the one who said it consists of two rooms, one farther in than the other, in what sense is it Machpelah? Even ordinary houses contain two rooms.


砖讻驻讜诇讛 讘讝讜讙讜转 诪诪专讗 拽专讬转 讗专讘注 讗诪专 专讘讬 讬爪讞拽 拽专讬转 讛讗专讘注 讝讜讙讜转 讗讚诐 讜讞讜讛 讗讘专讛诐 讜砖专讛 讬爪讞拽 讜专讘拽讛 讬注拽讘 讜诇讗讛


Rather, it is called Machpelah in the sense that it is doubled with the Patriarchs and Matriarchs, who are buried there in pairs. This is similar to the homiletic interpretation of the alternative name for Hebron mentioned in the Torah: 鈥淢amre of Kiryat Ha鈥橝rba, which is Hebron鈥 (Genesis 35:27). Rabbi Yitz岣k said: The city is called Kiryat Ha鈥橝rba, the city of four, because it is the city of the four couples buried there: Adam and Eve, Abraham and Sarah, Isaac and Rebecca, and Jacob and Leah.


讜讬讛讬 讘讬诪讬 讗诪专驻诇 专讘 讜砖诪讜讗诇 讞讚 讗诪专 谞诪专讜讚 砖诪讜 讜诇诪讛 谞拽专讗 砖诪讜 讗诪专驻诇 砖讗诪专 讜讛驻讬诇 诇讗讘专讛诐 讗讘讬谞讜 讘转讜讱 讻讘砖谉 讛讗砖 讜讞讚 讗诪专 讗诪专驻诇 砖诪讜 讜诇诪讛 谞拽专讗 砖诪讜 谞诪专讜讚 砖讛诪专讬讚 讗转 讻诇 讛注讜诇诐 讻讜诇讜 注诇讬讜 讘诪诇讻讜转讜


They disagreed about this verse as well: 鈥淎nd it came to pass in the days of Amraphel鈥 (Genesis 14:1). Rav and Shmuel both identified Amraphel with Nimrod. However, one said: Nimrod was his name. And why was his name called Amraphel? It is a contraction of two Hebrew words: As he said [amar] the command and cast [hippil] our father Abraham into the fiery furnace, when Abraham rebelled against and challenged his proclaimed divinity. And one said: Amraphel was his name. And why was his name called Nimrod? Because he caused the entire world to rebel [himrid] against God during his reign.


讜讬拽诐 诪诇讱 讞讚砖 注诇 诪爪专讬诐 专讘 讜砖诪讜讗诇 讞讚 讗诪专 讞讚砖 诪诪砖 讜讞讚 讗诪专 砖谞转讞讚砖讜 讙讝讬专讜转讬讜


They also disagreed about this verse: 鈥淭here arose a new king over Egypt, who knew not Joseph鈥 (Exodus 1:8). Rav and Shmuel disagreed. One said: He was actually a new king, and one said: He was in fact the old king, but his decrees were new.


诪讗谉 讚讗诪专 讞讚砖 诪诪砖 讚讻转讬讘 讞讚砖 讜诪讗谉 讚讗诪专 砖谞转讞讚砖讜 讙讝讬专讜转讬讜 诪讚诇讗 讻转讬讘 讜讬诪转 讜讬诪诇讜讱


The Gemara explains. The one who said he was actually a new king based his opinion on the fact that it is written in the verse that he was new. And the one who said that his decrees were new derived his opinion from the fact that it is not written: And the king died, and his successor reigned, as it is written, for example, with regard to the kings of Edom (Genesis 36).


讜诇诪讗谉 讚讗诪专 砖谞转讞讚砖讜 讙讝讬专讜转讬讜 讛讗 讻转讬讘 讗砖专 诇讗 讬讚注 讗转 讬讜住祝 诪讗讬 讗砖专 诇讗 讬讚注 讗转 讬讜住祝 讚讛讜讛 讚诪讬 讻诪讗谉 讚诇讗 讬讚注 诇讬讛 诇讬讜住祝 讻诇诇:


The Gemara asks: And according to the one who said that his decrees were new, isn鈥檛 it written: 鈥淲ho knew not Joseph鈥? If it were the same king, how could he not know Joseph? The Gemara explains: What is the meaning of the phrase: 鈥淲ho knew not Joseph鈥? It means that he conducted himself like one who did not know Joseph at all.


(住讬诪谉 砖诪讜谞讛 注砖专讛 讜砖谞讬诐 注砖专 诇诪讚谞讜 讘讚讜讚 讜讬讘谉):


The Gemara cites a mnemonic of key words from a series of traditions cited below: Eighteen and twelve we studied, with regard to David, and he will understand.


讗诪专 专讘讬 讬讜讞谞谉 砖诪讜谞讛 注砖专 讬诪讬诐 讙讬讚诇转讬 讗爪诇 专讘讬 讗讜砖注讬讗 讘专讬讘讬 讜诇讗 诇诪讚转讬 诪诪谞讜 讗诇讗 讚讘专 讗讞讚 讘诪砖谞转讬谞讜 讻讬爪讚 诪讗讘专讬谉 讗转 讛注专讬诐 讘讗诇祝


Rabbi Yo岣nan said: I spent eighteen days with Rabbi Oshaya the Distinguished [Beribbi], and I learned from him only one matter in our Mishna. In the phrase: How does one extend cities, the word me鈥檃bberin is spelled with an alef.


讗讬谞讬 讜讛讗诪专 专讘讬 讬讜讞谞谉 砖谞讬诐 注砖专 转诇诪讬讚讬诐 讛讬讜 诇讜 诇专讘讬 讗讜砖注讬讗 讘专讬讘讬 讜砖诪讜谞讛 注砖专 讬诪讬诐 讙讬讚诇转讬 讘讬谞讬讛谉 讜诇诪讚转讬 诇讘 讻诇 讗讞讚 讜讗讞讚 讜讞讻诪转 讻诇 讗讞讚 讜讗讞讚


The Gemara asks: Is this so? Didn鈥檛 Rabbi Yo岣nan say: Rabbi Oshaya the Distinguished had twelve students, and I spent eighteen days among them, and I learned the heart of each and every one, i.e., the nature and character of each student, and the extent of the wisdom of each and every one? How could Rabbi Yo岣nan say that he learned only one matter?


诇讘 讻诇 讗讞讚 讜讗讞讚 讜讞讻诪转 讻诇 讗讞讚 讜讗讞讚 讙诪专 讙诪专讗 诇讗 讙诪专 讗讬讘注讬转 讗讬诪讗 诪谞讬讬讛讜 讚讬讚讛讜 讙诪专 诪讬谞讬讛 讚讬讚讬讛 诇讗 讙诪专 讜讗讬讘注讬转 讗讬诪讗 讚讘专 讗讞讚 讘诪砖谞转讬谞讜 拽讗诪专


The Gemara answers: It is possible that he learned the heart of each and every one and the wisdom of each and every one, but he did not learn substantive tradition. And if you wish, say instead: From the students themselves he learned many things; from Rabbi Oshaya himself he did not learn anything beyond that one matter. And if you wish, say instead: Rabbi Yo岣nan meant to say that he learned only one matter in our Mishna from Rabbi Oshaya, but he learned other matters from him based on baraitot and other sources.


讜讗诪专 专讘讬 讬讜讞谞谉 讻砖讛讬讬谞讜 诇讜诪讚讬谉 转讜专讛 讗爪诇 专讘讬 讗讜砖注讬讗 讛讬讬谞讜 讬讜砖讘讬谉 讗专讘注讛 讗专讘注讛 讘讗诪讛 讗诪专 专讘讬 讻砖讛讬讬谞讜 诇讜诪讚讬谉 转讜专讛 讗爪诇 专讘讬 讗诇注讝专 讘谉 砖诪讜注 讛讬讬谞讜 讬讜砖讘讬谉 砖砖讛 砖砖讛 讘讗诪讛


And Rabbi Yo岣nan said about that period: When we were studying Torah with Rabbi Oshaya, it was so crowded with students that we would sit four in each square cubit. Similarly, Rabbi Yehuda HaNasi said: When we were studying Torah with Rabbi Elazar ben Shamua, we would sit six in each square cubit.


讗诪专 专讘讬 讬讜讞谞谉 专讘讬 讗讜砖注讬讗 讘专讬讘讬 讘讚讜专讜 讻专讘讬 诪讗讬专 讘讚讜专讜 诪讛 专讘讬 诪讗讬专 讘讚讜专讜 诇讗 讬讻诇讜 讞讘专讬讜 诇注诪讜讚 注诇 住讜祝 讚注转讜 讗祝 专讘讬 讗讜砖注讬讗 诇讗 讬讻诇讜 讞讘专讬讜 诇注诪讜讚 注诇 住讜祝 讚注转讜


Rabbi Yo岣nan said about his teacher: Rabbi Oshaya the Distinguished was as great in his generation as Rabbi Meir was in his generation: Just as with regard to Rabbi Meir, in his generation his colleagues were unable to fully grasp the profundity of his thinking due to the subtlety of his great mind, so it was with Rabbi Oshaya; his colleagues were unable to fully grasp the profundity of his thinking.


讗诪专 专讘讬 讬讜讞谞谉 诇讘谉 砖诇 专讗砖讜谞讬诐 讻驻转讞讜 砖诇 讗讜诇诐 讜砖诇 讗讞专讜谞讬诐 讻驻转讞讜 砖诇 讛讬讻诇 讜讗谞讜 讻诪诇讗 谞拽讘 诪讞讟 住讬讚拽讬转


Similarly, Rabbi Yo岣nan said: The hearts, i.e., the wisdom, of the early Sages were like the doorway to the Entrance Hall of the Temple, which was twenty by forty cubits, and the hearts of the later Sages were like the doorway to the Sanctuary, which was ten by twenty cubits. And we, i.e., our hearts, are like the eye of a fine needle.


专讗砖讜谞讬诐 专讘讬 注拽讬讘讗 讗讞专讜谞讬诐 专讘讬 讗诇注讝专 讘谉 砖诪讜注 讗讬讻讗 讚讗诪专讬 专讗砖讜谞讬诐 专讘讬 讗诇注讝专 讘谉 砖诪讜注 讗讞专讜谞讬诐 专讘讬 讗讜砖注讬讗 讘专讬讘讬 讜讗谞讜 讻诪诇讗 谞拽讘 诪讞讟 住讬讚拽讬转


He explains: The term early Sages is referring to Rabbi Akiva, and the term later Sages is referring to his student, Rabbi Elazar ben Shamua. Some say that the term early Sages refers to Rabbi Elazar ben Shamua and that the term the later Sages refers to Rabbi Oshaya the Distinguished. And we are like the eye of a fine needle.


讗诪专 讗讘讬讬 讜讗谞谉 讻讬 住讬讻转讗 讘讙讜讚讗 诇讙诪专讗 讗诪专 专讘讗 讜讗谞谉 讻讬 讗爪讘注转讗 讘拽讬专讗 诇住讘专讗 讗诪专 专讘 讗砖讬 讗谞谉 讻讬 讗爪讘注转讗 讘讘讬专讗 诇砖讻讞讛


On the topic of the steady decline of the generations, Abaye said: And we, as far as our capabilities are concerned, are like a peg in the wall with regard to Torah study. Just as a peg enters a wall with difficulty, our studies penetrate our minds only with difficulty. Rava said: And we are like a finger in wax [kira] with regard to logical reasoning. A finger is not easily pushed into wax, and it extracts nothing from the wax. Rav Ashi said: We are like a finger in a pit with regard to forgetfulness. Just as a finger easily enters a large pit, similarly, we quickly forget our studies.


讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讘谞讬 讬讛讜讚讛 砖讛拽驻讬讚讜 注诇 诇砖讜谞诐 谞转拽讬讬诪讛 转讜专转诐 讘讬讚诐 讘谞讬 讙诇讬诇 砖诇讗 讛拽驻讬讚讜 注诇 诇砖讜谞诐 诇讗 谞转拽讬讬诪讛 转讜专转诐 讘讬讚诐


The Gemara continues the discussion relating to study and comprehension, and cites that which Rav Yehuda said that Rav said: With regard to the people of Judea, who were particular in their speech and always made certain that it was both precise and refined, their Torah knowledge endured for them; with regard to the people of the Galilee, who were not particular in their speech, their Torah knowledge did not endure for them.


诪讬讚讬 讘拽驻讬讚讗 转诇讬讗 诪讬诇转讗 讗诇讗 讘谞讬 讬讛讜讚讛 讚讚讬讬拽讬 诇讬砖谞讗 讜诪转谞讞讬 诇讛讜 住讬诪谞讗 谞转拽讬讬诪讛 转讜专转谉 讘讬讚谉 讘谞讬 讙诇讬诇 讚诇讗 讚讬讬拽讬 诇讬砖谞讗 讜诇讗 诪转谞讞讬 诇讛讜 住讬诪谞讗 诇讗 谞转拽讬讬诪讛 转讜专转谉 讘讬讚诐


The Gemara asks: Is this matter at all dependent on being particular with one鈥檚 language? Rather, with regard to the people of Judea, who were precise in their language and who would formulate mnemonics for their studies, their Torah knowledge endured for them; with regard to the people of the Galilee, who were not precise in their language and who would not formulate mnemonics, their Torah knowledge did not endure for them.


讘谞讬 讬讛讜讚讛 讙诪专讜 诪讞讚 专讘讛 谞转拽讬讬诪讛 转讜专转谉 讘讬讚诐 讘谞讬 讙诇讬诇 讚诇讗 讙诪专讬 诪讞讚 专讘讛 诇讗 谞转拽讬讬诪讛 转讜专转谉 讘讬讚诐


Furthermore, with regard to the people of Judea, who studied from one teacher, their Torah knowledge endured for them, as their teacher provided them with a consistent approach; however, with regard to the people of the Galilee, who did not study from one teacher, but rather from several teachers, their Torah knowledge did not endure for them, as it was a combination of the approaches and opinions of a variety of Sages.


专讘讬谞讗 讗诪专 讘谞讬 讬讛讜讚讛 讚讙诇讜 诪住讻转讗 谞转拽讬讬诪讛 转讜专转谉 讘讬讚诐 讘谞讬 讙诇讬诇 讚诇讗 讙诇讜 诪住讻转讗 诇讗 谞转拽讬讬诪讛 转讜专转谉 讘讬讚诐


Ravina said: With regard to the people of Judea, who would publicly disclose the tractate to be studied in the coming term so that everyone could prepare and study it in advance (ge鈥檕nim), their Torah knowledge endured for them; with regard to the people of the Galilee, who would not disclose the tractate to be studied in the coming term, their Torah knowledge did not endure for them.


讚讜讚 讙诇讬 诪住讻转讗 砖讗讜诇 诇讗 讙诇讬 诪住讻转讗 讚讜讚 讚讙诇讬 诪住讻转讗 讻转讬讘 讘讬讛 讬专讗讬讱 讬专讗讜谞讬 讜讬砖诪讞讜 砖讗讜诇 讚诇讗 讙诇讬 诪住讻转讗 讻转讬讘 讘讬讛 (讗诇 讻诇) 讗砖专 讬驻谞讛


The Gemara relates that King David would disclose the tractate to be studied in advance, whereas Saul would not disclose the tractate to be studied. With regard to David, who would disclose the tractate, it is written: 鈥淭hose who fear You will see me and be glad鈥 (Psalms 119:74), since all were prepared and could enjoy his Torah. With regard to Saul, who would not disclose the tractate to be studied, it is written: 鈥淎nd wherever he turned himself


讬专砖讬注


he did them mischief鈥 (i Samuel 14:47).


讜讗诪专 专讘讬 讬讜讞谞谉 诪谞讬讬谉 砖诪讞诇 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 注诇 讗讜转讜 注讜谉 砖谞讗诪专 诪讞专 讗转讛 讜讘谞讬讱 注诪讬 注诪讬 讘诪讞讬爪转讬


The Gemara concludes the mention of Saul on a positive note. And Rabbi Yo岣nan said: From where is it derived that the Holy One, Blessed be He, forgave him for that sin, the massacre of Nov, the city of priests? As it is stated that the spirit of Samuel said to him: 鈥淎nd the Lord will also deliver Israel with you into the hand of the Philistines, and tomorrow shall you and your sons be with me鈥 (i Samuel 28:19); the phrase 鈥渨ith me鈥 means within my partition together with me in heaven, i.e., on the same level as the righteous prophet Samuel.


讗诪专 专讘讬 讗讘讗 讗讬 讗讬讻讗 讚诪砖讗讬诇 诇讛讜 诇讘谞讬 讬讛讜讚讛 讚讚讬讬拽讬 诇砖谞讬 诪讗讘专讬谉 转谞谉 讗讜 诪注讘专讬谉 转谞谉 讗讻讜讝讜 转谞谉 讗讜 注讻讜讝讜 转谞谉 讬讚注讬


The Gemara returns to the earlier question with regard to the correct reading of the word me鈥檃bberin. Rabbi Abba said: If there is anyone who can ask the people of Judea, who are precise in their language, whether the term in the mishna that we learned is me鈥檃bberin with an alef or me鈥檃bberin with an ayin, he should ask them. Similarly, with regard to the blemishes of a firstborn animal, was the term meaning its hindquarters that we learned in the mishna akkuzo with an alef, or did we learn akkuzo with an ayin? They would know.


砖讗讬诇讬谞讛讜 讜讗诪专讬 诇讬讛 讗讬讻讗 讚转谞讬 诪讗讘专讬谉 讜讗讬讻讗 讚转谞讬 诪注讘专讬谉 讗讬讻讗 讚转谞讬 讗讻讜讝讜 讜讗讬讻讗 讚转谞讬 注讻讜讝讜


The Gemara answers: One asked the people of Judea, and they said to him: Some teach me鈥檃bberin with an alef, and some teach me鈥檃bberin with an ayin. Some teach akkuzo with an alef, and some teach akkuzo with an ayin. Both versions are well founded and neither one is erroneous.


讘谞讬 讬讛讜讚讛 讚讬讬拽讬 诇讬砖谞讗 诪讗讬 讛讬讗 讚讛讛讜讗 讘专 讬讛讜讚讛 讚讗诪专 诇讛讜 讟诇讬转 讬砖 诇讬 诇诪讻讜专 讗诪专讜 诇讬讛 诪讗讬 讙讜讜谉 讟诇讬转讱 讗诪专 诇讛讜 讻转专讚讬谉 注诇讬 讗讚诪讛


Having mentioned that the people of Judea are precise in their speech, the Gemara asks: What is the meaning of this? The Gemara answers with an example: As in the case of a certain person from Judea who said to those within earshot: I have a cloak to sell. They said to him: What color is your cloak? He said to them: Like beets on the ground, providing an exceedingly precise description of the exact shade of the cloak, the green tint of beet greens when they first sprout.


讘谞讬 讙诇讬诇 讚诇讗 讚讬讬拽讬 诇讬砖谞讗 诪讗讬 讛讬讗 (讚转谞讬讗) 讚讛讛讜讗 讘专 讙诇讬诇讗 [讚讛讜讛 拽讗讝讬诇] 讜讗诪专 诇讛讜 讗诪专 诇诪讗谉 讗诪专 诇诪讗谉 讗诪专讜 诇讬讛 讙诇讬诇讗讛 砖讜讟讛 讞诪专 诇诪讬专讻讘 讗讜 讞诪专 诇诪讬砖转讬 注诪专 诇诪讬诇讘砖 讗讜 讗讬诪专 诇讗讬转讻住讗讛


The Gemara returns to the people of the Galilee, who are not precise in their speech. What is the meaning of this? The Gemara cites examples: As it was taught in a baraita that there was a certain person from the Galilee who would walk and say to people: Who has amar? Who has amar? They said to him: Foolish Galilean, what do you mean? Galileans did not pronounce the guttural letters properly, so it was unclear whether he sought a donkey [岣mor] to ride, or wine [岣mar] to drink, wool [amar] to wear, or a lamb [imar] to slaughter. This is an example of the lack of precision in the Galileans鈥 speech.


讛讛讬讗 讗讬转转讗 讚讘注讬讗 诇诪讬诪专 诇讞讘专转讛 转讗讬 讚讗讜讻诇讬讱 讞诇讘讗 讗诪专讛 诇讛 砖诇讜讻转讬 转讜讻诇讬讱 诇讘讬讗


The Gemara cites another example of the lack of linguistic precision of the Galileans: There was a certain woman who wanted to say to her friend: My neighbor, come and I will feed you milk [ta鈥檌 de鈥檕khlikh 岣lba]; however, due to the imprecise articulation of her words, she said to her: My neighbor, may a lioness eat you [tokhlikh lavya].


讛讛讬讗 讗转转讗 讚讗转讬讗 诇拽诪讬讛 讚讚讬讬谞讗 讗诪专讛 诇讬讛 诪专讬 讻讬专讬 转驻诇讗 讛讜讬转 诇讬 讜讙谞讘讜讱 诪讬谉 讜讻讚讜 讛讜讜转 讚讻讚 砖讚专讜 诇讱 注讬诇讜讬讛 诇讗 诪讟讬 讻专注讬讱 讗讗专注讗


The Gemara cites another example of the ignorance and incivility of the Galileans: There was a certain woman who came before a judge intending to say: Master, sir [Mari kiri, spelled with a kuf], I had a board, and they stole it from me [tavla havet li ugenavuha mimeni]. But instead she said to him: Master, servant [Mari kiri, spelled with a kaf], I had a beam and they stole you from me [tafla havet li ugenavukh min]. And it was so large, that when they would hang you upon it, your feet would not reach the ground.


讗诪讛转讗 讚讘讬 专讘讬 讻讬 讛讜讛 诪砖转注讬讗 讘诇砖讜谉 讞讻诪讛 讗诪专讛 讛讻讬 注诇转 谞拽驻转 讘讻讚 讬讚讗讜谉 谞讬砖专讬讗 诇拽讬谞讬讛讜谉


In contrast to the speech of the Galileans, which indicates ignorance and loutishness, the Gemara cites examples of the clever phraseology of the inhabitants of Judea and the Sages: The maidservant in the house of Rabbi Yehuda HaNasi, when she would speak enigmatically, employing euphemistic terminology or in riddles, she would say as follows: The ladle used for drawing wine from the jug is already knocking against the bottom of the jug, i.e., the wine jug is almost empty. Let the eagles fly to their nests, i.e., let the students return home, as there is nothing left for them to drink.


讜讻讚 讛讜讛 讘注讬 讚诇讬转讘讜谉 讛讜讛 讗诪专讛 诇讛讜 讬注讚讬 讘转专 讞讘专转讛 诪讬谞讛 讜转转拽驻讬 注诇转 讘讻讚 讻讗讬诇驻讗 讚讗讝诇讗 讘讬诪讗


And when Rabbi Yehuda HaNasi wanted them to sit, she would say to them: Let us remove the stopper from another jug, and let the ladle float in the jug like a ship sailing in the sea.


专讘讬 讬讜住讬 讘专 讗住讬讬谉 讻讬 讛讜讛 诪砖转注讬 讘诇砖讜谉 讞讻诪讛 讗诪专 注砖讜 诇讬 砖讜专 讘诪砖驻讟 讘讟讜专 诪住讻谉


The Gemara also relates that when Rabbi Yosei bar Asyan would speak enigmatically, he would say: Prepare for me an ox in judgment on a poor mountain. His method was to construct words by combining words from Aramaic translations of Hebrew words or Hebrew translations of Aramaic words. Ox is tor in Aramaic; judgment is din. Combined they form teradin, beets. Mountain in Hebrew is har, which they pronounced 岣r; poor is dal. Together it spells 岣rdal, mustard. Thus, Rabbi Yosei bar Asyan was requesting beets in mustard.


讜讻讚 讛讜讛 砖讗讬诇 讘讗讜砖驻讬讝讗 讗诪专 讛讻讬 讙讘专 驻讜诐 讚讬谉 讞讬 诪讛 讝讜 讟讜讘讛 讬砖


And when he would inquire about an inn, he would say as follows: This man here is raw; what is this good that there is? The phrase 鈥渢his man here is raw鈥 is used in a similar syllable-by-syllable translation: man in Hebrew is ish; here is po; this is zeh; and raw is na. All together, they sound like ushpazikhna, i.e., an innkeeper (Rabbeinu 岣nanel). In other words, Rabbi Yosei bar Asyan was asking after the innkeeper.


专讘讬 讗讘讛讜 讻讬 讛讜讛 诪砖转注讬 讘诇砖讜谉 讞讻诪讛 讛讜讛 讗诪专 讛讻讬 讗转专讬讙讜 诇驻讞诪讬谉 讗专拽讬注讜 诇讝讛讘讬谉 讜注砖讜 诇讬 砖谞讬 诪讙讬讚讬 讘注诇讟讛 讗讬讻讗 讚讗诪专讬 讜讬注砖讜 诇讬 讘讛谉 砖谞讬 诪讙讬讚讬 讘注诇讟讛


When Rabbi Abbahu would speak enigmatically, he would say as follows: Make the coals the color of an etrog; beat the golden ones, i.e., spread out the coals, which redden like gold when they glow; and make me two speakers-in-the-dark, i.e., roosters, which announce the dawn when it is still dark. Some say a slightly different version: And they shall make me in them, on the coals, i.e., roast for me on top of the coals, two speakers-in-the-dark.


讗诪专讜 诇讬讛 专讘谞谉 诇专讘讬 讗讘讛讜 讛爪驻讬谞谞讜 讛讬讻谉 专讘讬 讗诇注讗讬 爪驻讜谉 讗诪专 诇讛谉 注诇抓 讘谞注专讛 讗讛专讜谞讬转 讗讞专讜谞讬转 注讬专谞讬转 讜讛谞注讬专转讜


In a similarly clever manner, the Sages said to Rabbi Abbahu: Show us [hatzpinenu] where Rabbi Elai is hiding [tzafun], as we do not know his whereabouts. He said to them: He rejoiced with the latter [a岣ronit] Aharonic [Aharonit] girl; she is lively [eiranit] and kept him awake [vehiniratu].


讗诪专讬 诇讛 讗砖讛


There are two ways to understand this cryptic statement: Some say it refers to a woman, i.e., he married a young girl from a priestly family [Aharonic], who is his second [latter] wife, from a village [eiranit], and he is sleeping now because she kept him awake during the night.


讜讗诪专讬 诇讛 诪住讻转讗


And some say it refers to a tractate. The term girl refers to the tractate; Aharonic indicates that it is a tractate from the order of Kodashim, which deals with the priestly service. The phrase the latter means that it is his latest course of study, and lively alludes to the challenging nature of the subject matter. Since he was awake all night studying, he is presently sleeping.


讗诪专讬 诇讬讛 诇专讘讬 讗诇注讗讬 讛爪驻讬谞谞讜 讛讬讻谉 专讘讬 讗讘讛讜 [爪驻讜谉] 讗诪专 诇讛谉 谞转讬讬注抓 讘诪讻转讬专 讜讛谞讙讬讘 诇诪驻讬讘砖转


The Gemara continues: They said to Rabbi Elai: Show us where Rabbi Abbahu is hiding, as we do not know where he is. He said to them: He has taken counsel with the one who crowns, i.e., the Nasi, who appoints the Sages, and has gone south [hingiv] to Mephibosheth, i.e., he has headed to the Sages of the south, referred to here as Mephibosheth, who was King Saul鈥檚 grandson and a great Sage of his time.


讗诪专 专讘讬 讬讛讜砖注 讘谉 讞谞谞讬讛 诪讬诪讬 诇讗 谞爪讞谞讬 讗讚诐 讞讜抓 诪讗砖讛 转讬谞讜拽 讜转讬谞讜拽转 讗砖讛 诪讗讬 讛讬讗 驻注诐 讗讞转 谞转讗专讞转讬 讗爪诇 讗讻住谞讬讗 讗讞转 注砖转讛 诇讬 驻讜诇讬谉 讘讬讜诐 专讗砖讜谉 讗讻诇转讬诐 讜诇讗 砖讬讬专转讬 诪讛谉 讻诇讜诐 砖谞讬讬讛 讜诇讗 砖讬讬专转讬 诪讛谉 讻诇讜诐 讘讬讜诐 砖诇讬砖讬 讛拽讚讬讞转谉 讘诪诇讞 讻讬讜谉 砖讟注诪转讬 诪砖讻转讬 讬讚讬 诪讛谉


Having discussed the clever speech of various Sages, the Gemara relates that Rabbi Yehoshua ben 岣nanya said as follows: In all my days, no person defeated me in a verbal encounter except for a woman, a young boy, and a young girl. What is the encounter in which a woman got the better of me? One time I was staying at a certain inn and the hostess prepared me beans. On the first day I ate them and left nothing over, although proper etiquette dictates that one should leave over something on his plate. On the second day I again ate and left nothing over. On the third day she over-salted them so that they were inedible. As soon as I tasted them, I withdrew my hands from them.


讗诪专讛 诇讬 专讘讬 诪驻谞讬 诪讛 讗讬谞讱 住讜注讚 讗诪专转讬 诇讛 讻讘专 住注讚转讬 诪讘注讜讚 讬讜诐 讗诪专讛 诇讬 讛讬讛 诇讱 诇诪砖讜讱 讬讚讬讱 诪谉 讛驻转


She said to me: My Rabbi, why aren鈥檛 you eating beans as on the previous days? Not wishing to offend her, I said to her: I have already eaten during the daytime. She said to me: You should have withdrawn your hand from bread and left room for some beans.


讗诪专讛 诇讬 专讘讬 砖诪讗 诇讗 讛谞讞转 驻讗讛 讘专讗砖讜谞讬诐 讜诇讗 讻讱 讗诪专讜 讞讻诪讬诐 讗讬谉 诪砖讬讬专讬谉 驻讗讛 讘讗诇驻住 讗讘诇 诪砖讬讬专讬谉 驻讗讛 讘拽注专讛


She then said to me: My Rabbi, perhaps you did not leave a remainder of food on your plate on the first days, which is why you are leaving over food today. Isn鈥檛 this what the Sages said: One need not leave a remainder in the pot [ilpas], but one must leave a remainder on the plate as an expression of etiquette (Tosafot). This is the incident in which a woman got the better of Rabbi Yehoshua ben 岣nanya.


转讬谞讜拽转 诪讗讬 讛讬讗 驻注诐 讗讞转 讛讬讬转讬 诪讛诇讱 讘讚专讱 讜讛讬转讛 讚专讱 注讜讘专转 讘砖讚讛 讜讛讬讬转讬 诪讛诇讱 讘讛 讗诪专讛 诇讬 转讬谞讜拽转 讗讞转 专讘讬 诇讗 砖讚讛 讛讬讗 讝讜 讗诪专转讬 诇讛 诇讗 讚专讱 讻讘讜砖讛 讛讬讗 讗诪专讛 诇讬 诇讬住讟讬诐 讻诪讜转讱 讻讘砖讜讛


What is the incident with a young girl? One time I was walking along the path, and the path passed through a field, and I was walking on it. A certain young girl said to me: My Rabbi, isn鈥檛 this a field? One should not walk through a field, so as not to damage the crops growing there. I said to her: Isn鈥檛 it a well-trodden path in the field, across which one is permitted to walk? She said to me: Robbers like you have trodden it. In other words, it previously had been prohibited to walk through this field, and it is only due to people such as you, who paid no attention to the prohibition, that a path has been cut across it. Thus, the young girl defeated Rabbi Yehoshua ben 岣nanya in a debate.


转讬谞讜拽 诪讗讬 讛讬讗 驻注诐 讗讞转 讛讬讬转讬 诪讛诇讱 讘讚专讱 讜专讗讬转讬 转讬谞讜拽 讬讜砖讘 注诇 驻专砖转 讚专讻讬诐 讜讗诪专转讬 诇讜 讘讗讬讝讛 讚专讱 谞诇讱 诇注讬专 讗诪专 诇讬 讝讜 拽爪专讛 讜讗专讜讻讛 讜讝讜 讗专讜讻讛 讜拽爪专讛 讜讛诇讻转讬 讘拽爪专讛 讜讗专讜讻讛 讻讬讜谉 砖讛讙注转讬 诇注讬专 诪爪讗转讬 砖诪拽讬驻讬谉 讗讜转讛 讙谞讜转 讜驻专讚讬住讬谉


What is the incident with a young boy? One time I was walking along the path, and I saw a young boy sitting at the crossroads. And I said to him: On which path shall we walk in order to get to the city? He said to me: This path is short and long, and that path is long and short. I walked on the path that was short and long. When I approached the city I found that gardens and orchards surrounded it, and I did not know the trails leading through them to the city.


讞讝专转讬 诇讗讞讜专讬 讗诪专转讬 诇讜 讘谞讬 讛诇讗 讗诪专转 诇讬 拽爪专讛 讗诪专 诇讬 讜诇讗 讗诪专转讬 诇讱 讗专讜讻讛 谞砖拽转讬讜 注诇 专讗砖讜 讜讗诪专转讬 诇讜 讗砖专讬讻诐 讬砖专讗诇 砖讻讜诇讻诐 讞讻诪讬诐 讙讚讜诇讬诐 讗转诐 诪讙讚讜诇讻诐 讜注讚 拽讟谞讻诐:


I went back and met the young boy again and said to him: My son, didn鈥檛 you tell me that this way is short? He said to me: And didn鈥檛 I tell you that it is also long? I kissed him on his head and said to him: Happy are you, O Israel, for you are all exceedingly wise, from your old to your young.


专讘讬 讬讜住讬 讛讙诇讬诇讬 讛讜讛 拽讗 讗讝讬诇 讘讗讜专讞讗 讗砖讻讞讛 诇讘专讜专讬讛 讗诪专 诇讛 讘讗讬讝讜 讚专讱 谞诇讱 诇诇讜讚 讗诪专讛 诇讬讛 讙诇讬诇讬 砖讜讟讛 诇讗 讻讱 讗诪专讜 讞讻诪讬诐 讗诇 转专讘讛 砖讬讞讛 注诐 讛讗砖讛 讛讬讛 诇讱 诇讜诪专 讘讗讬讝讛 诇诇讜讚


Having discussed wise speech and the wisdom of Jewish women, the Gemara cites the following story: Rabbi Yosei HaGelili was walking along the way, and met Berurya. He said to her: On which path shall we walk in order to get to Lod? She said to him: Foolish Galilean, didn鈥檛 the Sages say: Do not talk much with women? You should have said your question more succinctly: Which way to Lod?


讘专讜专讬讛 讗砖讻讞转讬讛 诇讛讛讜讗 转诇诪讬讚讗 讚讛讜讛 拽讗 讙专讬住 讘诇讞讬砖讛


The Gemara relates more of Berurya鈥檚 wisdom: Berurya came across a certain student who was whispering his studies rather than raising his voice.

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's learning聽is sponsored by Leah Goldford in loving memory of聽her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Bat聽Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.

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Eruvin 52-58 – Daf Yomi: One Week at a Time

This week we will complete the fourth chapter of Masechet Eruvin and begin the fifth.聽 We will learn about extending...

Eruvin 53

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Eruvin 53

讜讙砖专讬诐 讜谞驻砖讜转 砖讬砖 讘讛谉 讘讬转 讚讬专讛 诪讜爪讬讗讬谉 讗转 讛诪讚讛 讻谞讙讚谉 讜注讜砖讬谉 讗讜转讛 讻诪讬谉 讟讘诇讗 诪专讜讘注转 讻讚讬 砖讬讛讗 谞砖讻专 讗转 讛讝讜讬讜转:


and bridges and monuments over graves in which there is a residence, one extends the measure of that side of the city as though there were other structures opposite them in the adjacent corner of the city. And prior to measuring the Shabbat limit, one renders the city like a square tablet so that it gains the corners, although there are actually no houses in those corners.


讙诪壮 专讘 讜砖诪讜讗诇 讞讚 转谞讬 诪注讘专讬谉 讜讞讚 转谞讬 诪讗讘专讬谉


GEMARA: The Gemara cites a dispute with regard to the mishna鈥檚 terminology. Rav and Shmuel disagreed: One taught that the term in the mishna is me鈥檃bberin, with the letter ayin, and one taught that the term in the mishna is me鈥檃bberin, with the letter alef.


诪讗谉 讚转谞讬 诪讗讘专讬谉 讗讘专 讗讘专 讜诪讗谉 讚转谞讬 诪注讘专讬谉 讻讗砖讛 注讜讘专讛


The Gemara explains: The one who taught me鈥檃bberin with an alef explained the term in the sense of limb [ever] by limb. Determination of the city鈥檚 borders involves the addition of limbs to the core section of the city. And the one who taught me鈥檃bberin with an ayin explained the term in the sense of a pregnant woman [ubbera] whose belly protrudes. In similar fashion, all the city鈥檚 protrusions are incorporated in its Shabbat limit.


诪注专转 讛诪讻驻诇讛 专讘 讜砖诪讜讗诇 讞讚 讗诪专 砖谞讬 讘转讬诐 讝讛 诇驻谞讬诐 诪讝讛 讜讞讚 讗诪专 讘讬转 讜注诇讬讬讛 注诇 讙讘讬讜


Apropos this dispute, the Gemara cites similar disputes between Rav and Shmuel. With regard to the Machpelah Cave, in which the Patriarchs and Matriarchs are buried, Rav and Shmuel disagreed. One said: The cave consists of two rooms, one farther in than the other. And one said: It consists of a room and a second story above it.


讘砖诇诪讗 诇诪讗谉 讚讗诪专 讝讛 注诇 讙讘 讝讛 讛讬讬谞讜 诪讻驻诇讛 讗诇讗 诇诪讗谉 讚讗诪专 砖谞讬 讘转讬诐 讝讛 诇驻谞讬诐 诪讝讛 诪讗讬 诪讻驻诇讛


The Gemara asks: Granted, this is understandable according to the one who said the cave consists of one room above the other, as that is the meaning of Machpelah, double. However, according to the one who said it consists of two rooms, one farther in than the other, in what sense is it Machpelah? Even ordinary houses contain two rooms.


砖讻驻讜诇讛 讘讝讜讙讜转 诪诪专讗 拽专讬转 讗专讘注 讗诪专 专讘讬 讬爪讞拽 拽专讬转 讛讗专讘注 讝讜讙讜转 讗讚诐 讜讞讜讛 讗讘专讛诐 讜砖专讛 讬爪讞拽 讜专讘拽讛 讬注拽讘 讜诇讗讛


Rather, it is called Machpelah in the sense that it is doubled with the Patriarchs and Matriarchs, who are buried there in pairs. This is similar to the homiletic interpretation of the alternative name for Hebron mentioned in the Torah: 鈥淢amre of Kiryat Ha鈥橝rba, which is Hebron鈥 (Genesis 35:27). Rabbi Yitz岣k said: The city is called Kiryat Ha鈥橝rba, the city of four, because it is the city of the four couples buried there: Adam and Eve, Abraham and Sarah, Isaac and Rebecca, and Jacob and Leah.


讜讬讛讬 讘讬诪讬 讗诪专驻诇 专讘 讜砖诪讜讗诇 讞讚 讗诪专 谞诪专讜讚 砖诪讜 讜诇诪讛 谞拽专讗 砖诪讜 讗诪专驻诇 砖讗诪专 讜讛驻讬诇 诇讗讘专讛诐 讗讘讬谞讜 讘转讜讱 讻讘砖谉 讛讗砖 讜讞讚 讗诪专 讗诪专驻诇 砖诪讜 讜诇诪讛 谞拽专讗 砖诪讜 谞诪专讜讚 砖讛诪专讬讚 讗转 讻诇 讛注讜诇诐 讻讜诇讜 注诇讬讜 讘诪诇讻讜转讜


They disagreed about this verse as well: 鈥淎nd it came to pass in the days of Amraphel鈥 (Genesis 14:1). Rav and Shmuel both identified Amraphel with Nimrod. However, one said: Nimrod was his name. And why was his name called Amraphel? It is a contraction of two Hebrew words: As he said [amar] the command and cast [hippil] our father Abraham into the fiery furnace, when Abraham rebelled against and challenged his proclaimed divinity. And one said: Amraphel was his name. And why was his name called Nimrod? Because he caused the entire world to rebel [himrid] against God during his reign.


讜讬拽诐 诪诇讱 讞讚砖 注诇 诪爪专讬诐 专讘 讜砖诪讜讗诇 讞讚 讗诪专 讞讚砖 诪诪砖 讜讞讚 讗诪专 砖谞转讞讚砖讜 讙讝讬专讜转讬讜


They also disagreed about this verse: 鈥淭here arose a new king over Egypt, who knew not Joseph鈥 (Exodus 1:8). Rav and Shmuel disagreed. One said: He was actually a new king, and one said: He was in fact the old king, but his decrees were new.


诪讗谉 讚讗诪专 讞讚砖 诪诪砖 讚讻转讬讘 讞讚砖 讜诪讗谉 讚讗诪专 砖谞转讞讚砖讜 讙讝讬专讜转讬讜 诪讚诇讗 讻转讬讘 讜讬诪转 讜讬诪诇讜讱


The Gemara explains. The one who said he was actually a new king based his opinion on the fact that it is written in the verse that he was new. And the one who said that his decrees were new derived his opinion from the fact that it is not written: And the king died, and his successor reigned, as it is written, for example, with regard to the kings of Edom (Genesis 36).


讜诇诪讗谉 讚讗诪专 砖谞转讞讚砖讜 讙讝讬专讜转讬讜 讛讗 讻转讬讘 讗砖专 诇讗 讬讚注 讗转 讬讜住祝 诪讗讬 讗砖专 诇讗 讬讚注 讗转 讬讜住祝 讚讛讜讛 讚诪讬 讻诪讗谉 讚诇讗 讬讚注 诇讬讛 诇讬讜住祝 讻诇诇:


The Gemara asks: And according to the one who said that his decrees were new, isn鈥檛 it written: 鈥淲ho knew not Joseph鈥? If it were the same king, how could he not know Joseph? The Gemara explains: What is the meaning of the phrase: 鈥淲ho knew not Joseph鈥? It means that he conducted himself like one who did not know Joseph at all.


(住讬诪谉 砖诪讜谞讛 注砖专讛 讜砖谞讬诐 注砖专 诇诪讚谞讜 讘讚讜讚 讜讬讘谉):


The Gemara cites a mnemonic of key words from a series of traditions cited below: Eighteen and twelve we studied, with regard to David, and he will understand.


讗诪专 专讘讬 讬讜讞谞谉 砖诪讜谞讛 注砖专 讬诪讬诐 讙讬讚诇转讬 讗爪诇 专讘讬 讗讜砖注讬讗 讘专讬讘讬 讜诇讗 诇诪讚转讬 诪诪谞讜 讗诇讗 讚讘专 讗讞讚 讘诪砖谞转讬谞讜 讻讬爪讚 诪讗讘专讬谉 讗转 讛注专讬诐 讘讗诇祝


Rabbi Yo岣nan said: I spent eighteen days with Rabbi Oshaya the Distinguished [Beribbi], and I learned from him only one matter in our Mishna. In the phrase: How does one extend cities, the word me鈥檃bberin is spelled with an alef.


讗讬谞讬 讜讛讗诪专 专讘讬 讬讜讞谞谉 砖谞讬诐 注砖专 转诇诪讬讚讬诐 讛讬讜 诇讜 诇专讘讬 讗讜砖注讬讗 讘专讬讘讬 讜砖诪讜谞讛 注砖专 讬诪讬诐 讙讬讚诇转讬 讘讬谞讬讛谉 讜诇诪讚转讬 诇讘 讻诇 讗讞讚 讜讗讞讚 讜讞讻诪转 讻诇 讗讞讚 讜讗讞讚


The Gemara asks: Is this so? Didn鈥檛 Rabbi Yo岣nan say: Rabbi Oshaya the Distinguished had twelve students, and I spent eighteen days among them, and I learned the heart of each and every one, i.e., the nature and character of each student, and the extent of the wisdom of each and every one? How could Rabbi Yo岣nan say that he learned only one matter?


诇讘 讻诇 讗讞讚 讜讗讞讚 讜讞讻诪转 讻诇 讗讞讚 讜讗讞讚 讙诪专 讙诪专讗 诇讗 讙诪专 讗讬讘注讬转 讗讬诪讗 诪谞讬讬讛讜 讚讬讚讛讜 讙诪专 诪讬谞讬讛 讚讬讚讬讛 诇讗 讙诪专 讜讗讬讘注讬转 讗讬诪讗 讚讘专 讗讞讚 讘诪砖谞转讬谞讜 拽讗诪专


The Gemara answers: It is possible that he learned the heart of each and every one and the wisdom of each and every one, but he did not learn substantive tradition. And if you wish, say instead: From the students themselves he learned many things; from Rabbi Oshaya himself he did not learn anything beyond that one matter. And if you wish, say instead: Rabbi Yo岣nan meant to say that he learned only one matter in our Mishna from Rabbi Oshaya, but he learned other matters from him based on baraitot and other sources.


讜讗诪专 专讘讬 讬讜讞谞谉 讻砖讛讬讬谞讜 诇讜诪讚讬谉 转讜专讛 讗爪诇 专讘讬 讗讜砖注讬讗 讛讬讬谞讜 讬讜砖讘讬谉 讗专讘注讛 讗专讘注讛 讘讗诪讛 讗诪专 专讘讬 讻砖讛讬讬谞讜 诇讜诪讚讬谉 转讜专讛 讗爪诇 专讘讬 讗诇注讝专 讘谉 砖诪讜注 讛讬讬谞讜 讬讜砖讘讬谉 砖砖讛 砖砖讛 讘讗诪讛


And Rabbi Yo岣nan said about that period: When we were studying Torah with Rabbi Oshaya, it was so crowded with students that we would sit four in each square cubit. Similarly, Rabbi Yehuda HaNasi said: When we were studying Torah with Rabbi Elazar ben Shamua, we would sit six in each square cubit.


讗诪专 专讘讬 讬讜讞谞谉 专讘讬 讗讜砖注讬讗 讘专讬讘讬 讘讚讜专讜 讻专讘讬 诪讗讬专 讘讚讜专讜 诪讛 专讘讬 诪讗讬专 讘讚讜专讜 诇讗 讬讻诇讜 讞讘专讬讜 诇注诪讜讚 注诇 住讜祝 讚注转讜 讗祝 专讘讬 讗讜砖注讬讗 诇讗 讬讻诇讜 讞讘专讬讜 诇注诪讜讚 注诇 住讜祝 讚注转讜


Rabbi Yo岣nan said about his teacher: Rabbi Oshaya the Distinguished was as great in his generation as Rabbi Meir was in his generation: Just as with regard to Rabbi Meir, in his generation his colleagues were unable to fully grasp the profundity of his thinking due to the subtlety of his great mind, so it was with Rabbi Oshaya; his colleagues were unable to fully grasp the profundity of his thinking.


讗诪专 专讘讬 讬讜讞谞谉 诇讘谉 砖诇 专讗砖讜谞讬诐 讻驻转讞讜 砖诇 讗讜诇诐 讜砖诇 讗讞专讜谞讬诐 讻驻转讞讜 砖诇 讛讬讻诇 讜讗谞讜 讻诪诇讗 谞拽讘 诪讞讟 住讬讚拽讬转


Similarly, Rabbi Yo岣nan said: The hearts, i.e., the wisdom, of the early Sages were like the doorway to the Entrance Hall of the Temple, which was twenty by forty cubits, and the hearts of the later Sages were like the doorway to the Sanctuary, which was ten by twenty cubits. And we, i.e., our hearts, are like the eye of a fine needle.


专讗砖讜谞讬诐 专讘讬 注拽讬讘讗 讗讞专讜谞讬诐 专讘讬 讗诇注讝专 讘谉 砖诪讜注 讗讬讻讗 讚讗诪专讬 专讗砖讜谞讬诐 专讘讬 讗诇注讝专 讘谉 砖诪讜注 讗讞专讜谞讬诐 专讘讬 讗讜砖注讬讗 讘专讬讘讬 讜讗谞讜 讻诪诇讗 谞拽讘 诪讞讟 住讬讚拽讬转


He explains: The term early Sages is referring to Rabbi Akiva, and the term later Sages is referring to his student, Rabbi Elazar ben Shamua. Some say that the term early Sages refers to Rabbi Elazar ben Shamua and that the term the later Sages refers to Rabbi Oshaya the Distinguished. And we are like the eye of a fine needle.


讗诪专 讗讘讬讬 讜讗谞谉 讻讬 住讬讻转讗 讘讙讜讚讗 诇讙诪专讗 讗诪专 专讘讗 讜讗谞谉 讻讬 讗爪讘注转讗 讘拽讬专讗 诇住讘专讗 讗诪专 专讘 讗砖讬 讗谞谉 讻讬 讗爪讘注转讗 讘讘讬专讗 诇砖讻讞讛


On the topic of the steady decline of the generations, Abaye said: And we, as far as our capabilities are concerned, are like a peg in the wall with regard to Torah study. Just as a peg enters a wall with difficulty, our studies penetrate our minds only with difficulty. Rava said: And we are like a finger in wax [kira] with regard to logical reasoning. A finger is not easily pushed into wax, and it extracts nothing from the wax. Rav Ashi said: We are like a finger in a pit with regard to forgetfulness. Just as a finger easily enters a large pit, similarly, we quickly forget our studies.


讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讘谞讬 讬讛讜讚讛 砖讛拽驻讬讚讜 注诇 诇砖讜谞诐 谞转拽讬讬诪讛 转讜专转诐 讘讬讚诐 讘谞讬 讙诇讬诇 砖诇讗 讛拽驻讬讚讜 注诇 诇砖讜谞诐 诇讗 谞转拽讬讬诪讛 转讜专转诐 讘讬讚诐


The Gemara continues the discussion relating to study and comprehension, and cites that which Rav Yehuda said that Rav said: With regard to the people of Judea, who were particular in their speech and always made certain that it was both precise and refined, their Torah knowledge endured for them; with regard to the people of the Galilee, who were not particular in their speech, their Torah knowledge did not endure for them.


诪讬讚讬 讘拽驻讬讚讗 转诇讬讗 诪讬诇转讗 讗诇讗 讘谞讬 讬讛讜讚讛 讚讚讬讬拽讬 诇讬砖谞讗 讜诪转谞讞讬 诇讛讜 住讬诪谞讗 谞转拽讬讬诪讛 转讜专转谉 讘讬讚谉 讘谞讬 讙诇讬诇 讚诇讗 讚讬讬拽讬 诇讬砖谞讗 讜诇讗 诪转谞讞讬 诇讛讜 住讬诪谞讗 诇讗 谞转拽讬讬诪讛 转讜专转谉 讘讬讚诐


The Gemara asks: Is this matter at all dependent on being particular with one鈥檚 language? Rather, with regard to the people of Judea, who were precise in their language and who would formulate mnemonics for their studies, their Torah knowledge endured for them; with regard to the people of the Galilee, who were not precise in their language and who would not formulate mnemonics, their Torah knowledge did not endure for them.


讘谞讬 讬讛讜讚讛 讙诪专讜 诪讞讚 专讘讛 谞转拽讬讬诪讛 转讜专转谉 讘讬讚诐 讘谞讬 讙诇讬诇 讚诇讗 讙诪专讬 诪讞讚 专讘讛 诇讗 谞转拽讬讬诪讛 转讜专转谉 讘讬讚诐


Furthermore, with regard to the people of Judea, who studied from one teacher, their Torah knowledge endured for them, as their teacher provided them with a consistent approach; however, with regard to the people of the Galilee, who did not study from one teacher, but rather from several teachers, their Torah knowledge did not endure for them, as it was a combination of the approaches and opinions of a variety of Sages.


专讘讬谞讗 讗诪专 讘谞讬 讬讛讜讚讛 讚讙诇讜 诪住讻转讗 谞转拽讬讬诪讛 转讜专转谉 讘讬讚诐 讘谞讬 讙诇讬诇 讚诇讗 讙诇讜 诪住讻转讗 诇讗 谞转拽讬讬诪讛 转讜专转谉 讘讬讚诐


Ravina said: With regard to the people of Judea, who would publicly disclose the tractate to be studied in the coming term so that everyone could prepare and study it in advance (ge鈥檕nim), their Torah knowledge endured for them; with regard to the people of the Galilee, who would not disclose the tractate to be studied in the coming term, their Torah knowledge did not endure for them.


讚讜讚 讙诇讬 诪住讻转讗 砖讗讜诇 诇讗 讙诇讬 诪住讻转讗 讚讜讚 讚讙诇讬 诪住讻转讗 讻转讬讘 讘讬讛 讬专讗讬讱 讬专讗讜谞讬 讜讬砖诪讞讜 砖讗讜诇 讚诇讗 讙诇讬 诪住讻转讗 讻转讬讘 讘讬讛 (讗诇 讻诇) 讗砖专 讬驻谞讛


The Gemara relates that King David would disclose the tractate to be studied in advance, whereas Saul would not disclose the tractate to be studied. With regard to David, who would disclose the tractate, it is written: 鈥淭hose who fear You will see me and be glad鈥 (Psalms 119:74), since all were prepared and could enjoy his Torah. With regard to Saul, who would not disclose the tractate to be studied, it is written: 鈥淎nd wherever he turned himself


讬专砖讬注


he did them mischief鈥 (i Samuel 14:47).


讜讗诪专 专讘讬 讬讜讞谞谉 诪谞讬讬谉 砖诪讞诇 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 注诇 讗讜转讜 注讜谉 砖谞讗诪专 诪讞专 讗转讛 讜讘谞讬讱 注诪讬 注诪讬 讘诪讞讬爪转讬


The Gemara concludes the mention of Saul on a positive note. And Rabbi Yo岣nan said: From where is it derived that the Holy One, Blessed be He, forgave him for that sin, the massacre of Nov, the city of priests? As it is stated that the spirit of Samuel said to him: 鈥淎nd the Lord will also deliver Israel with you into the hand of the Philistines, and tomorrow shall you and your sons be with me鈥 (i Samuel 28:19); the phrase 鈥渨ith me鈥 means within my partition together with me in heaven, i.e., on the same level as the righteous prophet Samuel.


讗诪专 专讘讬 讗讘讗 讗讬 讗讬讻讗 讚诪砖讗讬诇 诇讛讜 诇讘谞讬 讬讛讜讚讛 讚讚讬讬拽讬 诇砖谞讬 诪讗讘专讬谉 转谞谉 讗讜 诪注讘专讬谉 转谞谉 讗讻讜讝讜 转谞谉 讗讜 注讻讜讝讜 转谞谉 讬讚注讬


The Gemara returns to the earlier question with regard to the correct reading of the word me鈥檃bberin. Rabbi Abba said: If there is anyone who can ask the people of Judea, who are precise in their language, whether the term in the mishna that we learned is me鈥檃bberin with an alef or me鈥檃bberin with an ayin, he should ask them. Similarly, with regard to the blemishes of a firstborn animal, was the term meaning its hindquarters that we learned in the mishna akkuzo with an alef, or did we learn akkuzo with an ayin? They would know.


砖讗讬诇讬谞讛讜 讜讗诪专讬 诇讬讛 讗讬讻讗 讚转谞讬 诪讗讘专讬谉 讜讗讬讻讗 讚转谞讬 诪注讘专讬谉 讗讬讻讗 讚转谞讬 讗讻讜讝讜 讜讗讬讻讗 讚转谞讬 注讻讜讝讜


The Gemara answers: One asked the people of Judea, and they said to him: Some teach me鈥檃bberin with an alef, and some teach me鈥檃bberin with an ayin. Some teach akkuzo with an alef, and some teach akkuzo with an ayin. Both versions are well founded and neither one is erroneous.


讘谞讬 讬讛讜讚讛 讚讬讬拽讬 诇讬砖谞讗 诪讗讬 讛讬讗 讚讛讛讜讗 讘专 讬讛讜讚讛 讚讗诪专 诇讛讜 讟诇讬转 讬砖 诇讬 诇诪讻讜专 讗诪专讜 诇讬讛 诪讗讬 讙讜讜谉 讟诇讬转讱 讗诪专 诇讛讜 讻转专讚讬谉 注诇讬 讗讚诪讛


Having mentioned that the people of Judea are precise in their speech, the Gemara asks: What is the meaning of this? The Gemara answers with an example: As in the case of a certain person from Judea who said to those within earshot: I have a cloak to sell. They said to him: What color is your cloak? He said to them: Like beets on the ground, providing an exceedingly precise description of the exact shade of the cloak, the green tint of beet greens when they first sprout.


讘谞讬 讙诇讬诇 讚诇讗 讚讬讬拽讬 诇讬砖谞讗 诪讗讬 讛讬讗 (讚转谞讬讗) 讚讛讛讜讗 讘专 讙诇讬诇讗 [讚讛讜讛 拽讗讝讬诇] 讜讗诪专 诇讛讜 讗诪专 诇诪讗谉 讗诪专 诇诪讗谉 讗诪专讜 诇讬讛 讙诇讬诇讗讛 砖讜讟讛 讞诪专 诇诪讬专讻讘 讗讜 讞诪专 诇诪讬砖转讬 注诪专 诇诪讬诇讘砖 讗讜 讗讬诪专 诇讗讬转讻住讗讛


The Gemara returns to the people of the Galilee, who are not precise in their speech. What is the meaning of this? The Gemara cites examples: As it was taught in a baraita that there was a certain person from the Galilee who would walk and say to people: Who has amar? Who has amar? They said to him: Foolish Galilean, what do you mean? Galileans did not pronounce the guttural letters properly, so it was unclear whether he sought a donkey [岣mor] to ride, or wine [岣mar] to drink, wool [amar] to wear, or a lamb [imar] to slaughter. This is an example of the lack of precision in the Galileans鈥 speech.


讛讛讬讗 讗讬转转讗 讚讘注讬讗 诇诪讬诪专 诇讞讘专转讛 转讗讬 讚讗讜讻诇讬讱 讞诇讘讗 讗诪专讛 诇讛 砖诇讜讻转讬 转讜讻诇讬讱 诇讘讬讗


The Gemara cites another example of the lack of linguistic precision of the Galileans: There was a certain woman who wanted to say to her friend: My neighbor, come and I will feed you milk [ta鈥檌 de鈥檕khlikh 岣lba]; however, due to the imprecise articulation of her words, she said to her: My neighbor, may a lioness eat you [tokhlikh lavya].


讛讛讬讗 讗转转讗 讚讗转讬讗 诇拽诪讬讛 讚讚讬讬谞讗 讗诪专讛 诇讬讛 诪专讬 讻讬专讬 转驻诇讗 讛讜讬转 诇讬 讜讙谞讘讜讱 诪讬谉 讜讻讚讜 讛讜讜转 讚讻讚 砖讚专讜 诇讱 注讬诇讜讬讛 诇讗 诪讟讬 讻专注讬讱 讗讗专注讗


The Gemara cites another example of the ignorance and incivility of the Galileans: There was a certain woman who came before a judge intending to say: Master, sir [Mari kiri, spelled with a kuf], I had a board, and they stole it from me [tavla havet li ugenavuha mimeni]. But instead she said to him: Master, servant [Mari kiri, spelled with a kaf], I had a beam and they stole you from me [tafla havet li ugenavukh min]. And it was so large, that when they would hang you upon it, your feet would not reach the ground.


讗诪讛转讗 讚讘讬 专讘讬 讻讬 讛讜讛 诪砖转注讬讗 讘诇砖讜谉 讞讻诪讛 讗诪专讛 讛讻讬 注诇转 谞拽驻转 讘讻讚 讬讚讗讜谉 谞讬砖专讬讗 诇拽讬谞讬讛讜谉


In contrast to the speech of the Galileans, which indicates ignorance and loutishness, the Gemara cites examples of the clever phraseology of the inhabitants of Judea and the Sages: The maidservant in the house of Rabbi Yehuda HaNasi, when she would speak enigmatically, employing euphemistic terminology or in riddles, she would say as follows: The ladle used for drawing wine from the jug is already knocking against the bottom of the jug, i.e., the wine jug is almost empty. Let the eagles fly to their nests, i.e., let the students return home, as there is nothing left for them to drink.


讜讻讚 讛讜讛 讘注讬 讚诇讬转讘讜谉 讛讜讛 讗诪专讛 诇讛讜 讬注讚讬 讘转专 讞讘专转讛 诪讬谞讛 讜转转拽驻讬 注诇转 讘讻讚 讻讗讬诇驻讗 讚讗讝诇讗 讘讬诪讗


And when Rabbi Yehuda HaNasi wanted them to sit, she would say to them: Let us remove the stopper from another jug, and let the ladle float in the jug like a ship sailing in the sea.


专讘讬 讬讜住讬 讘专 讗住讬讬谉 讻讬 讛讜讛 诪砖转注讬 讘诇砖讜谉 讞讻诪讛 讗诪专 注砖讜 诇讬 砖讜专 讘诪砖驻讟 讘讟讜专 诪住讻谉


The Gemara also relates that when Rabbi Yosei bar Asyan would speak enigmatically, he would say: Prepare for me an ox in judgment on a poor mountain. His method was to construct words by combining words from Aramaic translations of Hebrew words or Hebrew translations of Aramaic words. Ox is tor in Aramaic; judgment is din. Combined they form teradin, beets. Mountain in Hebrew is har, which they pronounced 岣r; poor is dal. Together it spells 岣rdal, mustard. Thus, Rabbi Yosei bar Asyan was requesting beets in mustard.


讜讻讚 讛讜讛 砖讗讬诇 讘讗讜砖驻讬讝讗 讗诪专 讛讻讬 讙讘专 驻讜诐 讚讬谉 讞讬 诪讛 讝讜 讟讜讘讛 讬砖


And when he would inquire about an inn, he would say as follows: This man here is raw; what is this good that there is? The phrase 鈥渢his man here is raw鈥 is used in a similar syllable-by-syllable translation: man in Hebrew is ish; here is po; this is zeh; and raw is na. All together, they sound like ushpazikhna, i.e., an innkeeper (Rabbeinu 岣nanel). In other words, Rabbi Yosei bar Asyan was asking after the innkeeper.


专讘讬 讗讘讛讜 讻讬 讛讜讛 诪砖转注讬 讘诇砖讜谉 讞讻诪讛 讛讜讛 讗诪专 讛讻讬 讗转专讬讙讜 诇驻讞诪讬谉 讗专拽讬注讜 诇讝讛讘讬谉 讜注砖讜 诇讬 砖谞讬 诪讙讬讚讬 讘注诇讟讛 讗讬讻讗 讚讗诪专讬 讜讬注砖讜 诇讬 讘讛谉 砖谞讬 诪讙讬讚讬 讘注诇讟讛


When Rabbi Abbahu would speak enigmatically, he would say as follows: Make the coals the color of an etrog; beat the golden ones, i.e., spread out the coals, which redden like gold when they glow; and make me two speakers-in-the-dark, i.e., roosters, which announce the dawn when it is still dark. Some say a slightly different version: And they shall make me in them, on the coals, i.e., roast for me on top of the coals, two speakers-in-the-dark.


讗诪专讜 诇讬讛 专讘谞谉 诇专讘讬 讗讘讛讜 讛爪驻讬谞谞讜 讛讬讻谉 专讘讬 讗诇注讗讬 爪驻讜谉 讗诪专 诇讛谉 注诇抓 讘谞注专讛 讗讛专讜谞讬转 讗讞专讜谞讬转 注讬专谞讬转 讜讛谞注讬专转讜


In a similarly clever manner, the Sages said to Rabbi Abbahu: Show us [hatzpinenu] where Rabbi Elai is hiding [tzafun], as we do not know his whereabouts. He said to them: He rejoiced with the latter [a岣ronit] Aharonic [Aharonit] girl; she is lively [eiranit] and kept him awake [vehiniratu].


讗诪专讬 诇讛 讗砖讛


There are two ways to understand this cryptic statement: Some say it refers to a woman, i.e., he married a young girl from a priestly family [Aharonic], who is his second [latter] wife, from a village [eiranit], and he is sleeping now because she kept him awake during the night.


讜讗诪专讬 诇讛 诪住讻转讗


And some say it refers to a tractate. The term girl refers to the tractate; Aharonic indicates that it is a tractate from the order of Kodashim, which deals with the priestly service. The phrase the latter means that it is his latest course of study, and lively alludes to the challenging nature of the subject matter. Since he was awake all night studying, he is presently sleeping.


讗诪专讬 诇讬讛 诇专讘讬 讗诇注讗讬 讛爪驻讬谞谞讜 讛讬讻谉 专讘讬 讗讘讛讜 [爪驻讜谉] 讗诪专 诇讛谉 谞转讬讬注抓 讘诪讻转讬专 讜讛谞讙讬讘 诇诪驻讬讘砖转


The Gemara continues: They said to Rabbi Elai: Show us where Rabbi Abbahu is hiding, as we do not know where he is. He said to them: He has taken counsel with the one who crowns, i.e., the Nasi, who appoints the Sages, and has gone south [hingiv] to Mephibosheth, i.e., he has headed to the Sages of the south, referred to here as Mephibosheth, who was King Saul鈥檚 grandson and a great Sage of his time.


讗诪专 专讘讬 讬讛讜砖注 讘谉 讞谞谞讬讛 诪讬诪讬 诇讗 谞爪讞谞讬 讗讚诐 讞讜抓 诪讗砖讛 转讬谞讜拽 讜转讬谞讜拽转 讗砖讛 诪讗讬 讛讬讗 驻注诐 讗讞转 谞转讗专讞转讬 讗爪诇 讗讻住谞讬讗 讗讞转 注砖转讛 诇讬 驻讜诇讬谉 讘讬讜诐 专讗砖讜谉 讗讻诇转讬诐 讜诇讗 砖讬讬专转讬 诪讛谉 讻诇讜诐 砖谞讬讬讛 讜诇讗 砖讬讬专转讬 诪讛谉 讻诇讜诐 讘讬讜诐 砖诇讬砖讬 讛拽讚讬讞转谉 讘诪诇讞 讻讬讜谉 砖讟注诪转讬 诪砖讻转讬 讬讚讬 诪讛谉


Having discussed the clever speech of various Sages, the Gemara relates that Rabbi Yehoshua ben 岣nanya said as follows: In all my days, no person defeated me in a verbal encounter except for a woman, a young boy, and a young girl. What is the encounter in which a woman got the better of me? One time I was staying at a certain inn and the hostess prepared me beans. On the first day I ate them and left nothing over, although proper etiquette dictates that one should leave over something on his plate. On the second day I again ate and left nothing over. On the third day she over-salted them so that they were inedible. As soon as I tasted them, I withdrew my hands from them.


讗诪专讛 诇讬 专讘讬 诪驻谞讬 诪讛 讗讬谞讱 住讜注讚 讗诪专转讬 诇讛 讻讘专 住注讚转讬 诪讘注讜讚 讬讜诐 讗诪专讛 诇讬 讛讬讛 诇讱 诇诪砖讜讱 讬讚讬讱 诪谉 讛驻转


She said to me: My Rabbi, why aren鈥檛 you eating beans as on the previous days? Not wishing to offend her, I said to her: I have already eaten during the daytime. She said to me: You should have withdrawn your hand from bread and left room for some beans.


讗诪专讛 诇讬 专讘讬 砖诪讗 诇讗 讛谞讞转 驻讗讛 讘专讗砖讜谞讬诐 讜诇讗 讻讱 讗诪专讜 讞讻诪讬诐 讗讬谉 诪砖讬讬专讬谉 驻讗讛 讘讗诇驻住 讗讘诇 诪砖讬讬专讬谉 驻讗讛 讘拽注专讛


She then said to me: My Rabbi, perhaps you did not leave a remainder of food on your plate on the first days, which is why you are leaving over food today. Isn鈥檛 this what the Sages said: One need not leave a remainder in the pot [ilpas], but one must leave a remainder on the plate as an expression of etiquette (Tosafot). This is the incident in which a woman got the better of Rabbi Yehoshua ben 岣nanya.


转讬谞讜拽转 诪讗讬 讛讬讗 驻注诐 讗讞转 讛讬讬转讬 诪讛诇讱 讘讚专讱 讜讛讬转讛 讚专讱 注讜讘专转 讘砖讚讛 讜讛讬讬转讬 诪讛诇讱 讘讛 讗诪专讛 诇讬 转讬谞讜拽转 讗讞转 专讘讬 诇讗 砖讚讛 讛讬讗 讝讜 讗诪专转讬 诇讛 诇讗 讚专讱 讻讘讜砖讛 讛讬讗 讗诪专讛 诇讬 诇讬住讟讬诐 讻诪讜转讱 讻讘砖讜讛


What is the incident with a young girl? One time I was walking along the path, and the path passed through a field, and I was walking on it. A certain young girl said to me: My Rabbi, isn鈥檛 this a field? One should not walk through a field, so as not to damage the crops growing there. I said to her: Isn鈥檛 it a well-trodden path in the field, across which one is permitted to walk? She said to me: Robbers like you have trodden it. In other words, it previously had been prohibited to walk through this field, and it is only due to people such as you, who paid no attention to the prohibition, that a path has been cut across it. Thus, the young girl defeated Rabbi Yehoshua ben 岣nanya in a debate.


转讬谞讜拽 诪讗讬 讛讬讗 驻注诐 讗讞转 讛讬讬转讬 诪讛诇讱 讘讚专讱 讜专讗讬转讬 转讬谞讜拽 讬讜砖讘 注诇 驻专砖转 讚专讻讬诐 讜讗诪专转讬 诇讜 讘讗讬讝讛 讚专讱 谞诇讱 诇注讬专 讗诪专 诇讬 讝讜 拽爪专讛 讜讗专讜讻讛 讜讝讜 讗专讜讻讛 讜拽爪专讛 讜讛诇讻转讬 讘拽爪专讛 讜讗专讜讻讛 讻讬讜谉 砖讛讙注转讬 诇注讬专 诪爪讗转讬 砖诪拽讬驻讬谉 讗讜转讛 讙谞讜转 讜驻专讚讬住讬谉


What is the incident with a young boy? One time I was walking along the path, and I saw a young boy sitting at the crossroads. And I said to him: On which path shall we walk in order to get to the city? He said to me: This path is short and long, and that path is long and short. I walked on the path that was short and long. When I approached the city I found that gardens and orchards surrounded it, and I did not know the trails leading through them to the city.


讞讝专转讬 诇讗讞讜专讬 讗诪专转讬 诇讜 讘谞讬 讛诇讗 讗诪专转 诇讬 拽爪专讛 讗诪专 诇讬 讜诇讗 讗诪专转讬 诇讱 讗专讜讻讛 谞砖拽转讬讜 注诇 专讗砖讜 讜讗诪专转讬 诇讜 讗砖专讬讻诐 讬砖专讗诇 砖讻讜诇讻诐 讞讻诪讬诐 讙讚讜诇讬诐 讗转诐 诪讙讚讜诇讻诐 讜注讚 拽讟谞讻诐:


I went back and met the young boy again and said to him: My son, didn鈥檛 you tell me that this way is short? He said to me: And didn鈥檛 I tell you that it is also long? I kissed him on his head and said to him: Happy are you, O Israel, for you are all exceedingly wise, from your old to your young.


专讘讬 讬讜住讬 讛讙诇讬诇讬 讛讜讛 拽讗 讗讝讬诇 讘讗讜专讞讗 讗砖讻讞讛 诇讘专讜专讬讛 讗诪专 诇讛 讘讗讬讝讜 讚专讱 谞诇讱 诇诇讜讚 讗诪专讛 诇讬讛 讙诇讬诇讬 砖讜讟讛 诇讗 讻讱 讗诪专讜 讞讻诪讬诐 讗诇 转专讘讛 砖讬讞讛 注诐 讛讗砖讛 讛讬讛 诇讱 诇讜诪专 讘讗讬讝讛 诇诇讜讚


Having discussed wise speech and the wisdom of Jewish women, the Gemara cites the following story: Rabbi Yosei HaGelili was walking along the way, and met Berurya. He said to her: On which path shall we walk in order to get to Lod? She said to him: Foolish Galilean, didn鈥檛 the Sages say: Do not talk much with women? You should have said your question more succinctly: Which way to Lod?


讘专讜专讬讛 讗砖讻讞转讬讛 诇讛讛讜讗 转诇诪讬讚讗 讚讛讜讛 拽讗 讙专讬住 讘诇讞讬砖讛


The Gemara relates more of Berurya鈥檚 wisdom: Berurya came across a certain student who was whispering his studies rather than raising his voice.

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