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Today's Daf Yomi

October 25, 2022 | ืœืณ ื‘ืชืฉืจื™ ืชืฉืคืดื’

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

  • Masechet Ketubot is sponsored by Erica and Rob Schwartz in honor of the 50th wedding anniversary of Erica's parents Sheira and Steve Schacter.

Ketubot 111

When Rabbi Zeira was planning to make aliya, he avoided seeing Rav Yehuda as he knew that Rav Yehuda was against moving to Israel, until God redeems us. First Rav Yehuda explained it from a verse saying that we will be sent to Babylonia and will not return until God redeems us, but Rabbi Zeira pointed out that the verse refers to the vessels of the Temple. Rav Yehuda then explained it from the verse in Shir HaShirim 2:7 about not stirring up the love for the beloved until the beloved requests. Rabbi Zeira understood that verse, as well as two other identical verses to be referring to the three oaths. One, that the Jews do not ascend to Israel “like a wall” (in a forceful manner, or as a large group). Two, that the Jews do not rebel against their enemies. Three, the nations of the world do not subjugate the Jews excessively. Therefore, Rabbi Zeira believed that individuals can move to Israel. Rav Yehuda understood from the words “do not awaken and do not stir up” that it includes both a group and individuals. Rabbi Zeira learned from there that there are an additional three oaths. What are they? Other statements are brought praising those who live in the land of Israel and also those who get buried there, although not as much as those who live there. Some of the rabbis praise those who live in Babylonia as compared to other places where there is little Torah and Rav Yehuda himself says that one who lives in Babylonia is considered like one who is living in Israel. The resurrection of the dead is limited to those living in Israel, other than righteous people who will get there through tunnels that will be created for this purpose. Rabbi Elazar held that amei haaretz will not be resurrected from the dead, only those who learn Torah. However Rabbi Yochanan was upset by this statement and Rabbi Elazar then explained that they could if they marry their daughters to a Torah scholar, do business dealings for Torah scholars, or help Torah scholars financially. A number of statements are brought telling of miraculous things that will happen in Israel in the future (when the dead are resurrected or in the World-to-Come). There are also a number of statements/stories about the miraculous nature of the fruits in Israel. These could be seen as exaggerated or perhaps meant to be understood symbolically.

ื‘ื‘ืœื” ื™ื•ื‘ืื• ื•ืฉืžื” ื™ื”ื™ื• ืขื“ ื™ื•ื ืคืงื“ื™ ืื•ืชื ื ืื ื”ืณ ื•ืจื‘ื™ ื–ื™ืจื ื”ื”ื•ื ื‘ื›ืœื™ ืฉืจืช ื›ืชื™ื‘

โ€œThey shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lordโ€ (Jeremiah 27:22). Based on that verse, Rav Yehuda held that since the Babylonian exile was imposed by divine decree, permission to leave Babylonia for Eretz Yisrael could be granted only by God. The Gemara asks: And how does Rabbi Zeira interpret that verse? The Gemara answers that Rabbi Zeira maintains that that verse is written about the Temple service vessels, and it does not refer to the Jewish people, as the previous verse states: โ€œThus says the Lord of Hosts, the God of Israel, concerning the vessels that remain in the house of the Lordโ€ (Jeremiah 27:21). Consequently, Rabbi Zeira sought to ascend to Eretz Yisrael.

ื•ืจื‘ ื™ื”ื•ื“ื” ื›ืชื™ื‘ ืงืจื ืื—ืจื™ื ื ื”ืฉื‘ืขืชื™ ืืชื›ื ื‘ื ื•ืช ื™ืจื•ืฉืœื™ื ื‘ืฆื‘ืื•ืช ืื• ื‘ืื™ืœื•ืช ื”ืฉื“ื” ื•ื’ื•ืณ

The Gemara asks: And how does Rav Yehuda respond to this argument? The verse is clearly referring to the Temple vessels, not to the people. The Gemara answers that another verse is written: โ€œI adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field, that you not awaken or stir up love, until it pleaseโ€ (Song of Songs 2:7). Rabbi Yehuda derived from here that no act of redemption should be performed until a time arrives when it pleases God to bring about the redemption.

ื•ืจื‘ื™ ื–ื™ืจื ื”ื”ื•ื ืฉืœื ื™ืขืœื• ื™ืฉืจืืœ ื‘ื—ื•ืžื” ื•ืจื‘ ื™ื”ื•ื“ื” ื”ืฉื‘ืขืชื™ ืื—ืจื™ื ื ื›ืชื™ื‘ ื•ืจื‘ื™ ื–ื™ืจื

And Rabbi Zeira maintains that the oath mentioned in that verse means that the Jews should not ascend to Eretz Yisrael as a wall, i.e., en masse, whereas individuals may immigrate as they wish. The Gemara asks: And what does Rav Yehuda reply to this? The Gemara answers that this command is derived from another verse in which โ€œI adjure youโ€ (Song of Songs 3:5) is written. The Gemara asks: And how does Rabbi Zeira explain the repetition of this oath in these verses?

ื”ื”ื•ื ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ืจื‘ื™ ื™ื•ืกื™ ื‘ืจื‘ื™ ื—ื ื™ื ื ื“ืืžืจ ืฉืœืฉ ืฉื‘ื•ืขื•ืช ื”ืœืœื• ืœืžื” ืื—ืช ืฉืœื ื™ืขืœื• ื™ืฉืจืืœ ื‘ื—ื•ืžื” ื•ืื—ืช ืฉื”ืฉื‘ื™ืข ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืืช ื™ืฉืจืืœ ืฉืœื ื™ืžืจื“ื• ื‘ืื•ืžื•ืช ื”ืขื•ืœื ื•ืื—ืช ืฉื”ืฉื‘ื™ืข ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืืช ื”ื’ื•ื™ื ืฉืœื ื™ืฉืชืขื‘ื“ื• ื‘ื”ืŸ ื‘ื™ืฉืจืืœ ื™ื•ืชืจ ืžื“ืื™

The Gemara explains: That verse is necessary for that which was taught by Rabbi Yosei, son of Rabbi แธคanina, who said: Why are these three oaths (Song of Songs 2:7, 3:5, 8:4) needed? One, so that the Jews should not ascend to Eretz Yisrael as a wall, but little by little. And another one, that the Holy One, Blessed be He, adjured the Jews that they should not rebel against the rule of the nations of the world. And the last one is that the Holy One, Blessed be He, adjured the nations of the world that they should not subjugate the Jews excessively.

ื•ืจื‘ ื™ื”ื•ื“ื” ืื ืชืขื™ืจื• ื•ืื ืชืขื•ืจืจื• ื›ืชื™ื‘ ื•ืจื‘ื™ ื–ื™ืจื

And how does Rav Yehuda respond? It is written: โ€œThat you not awaken or stir up loveโ€ (Song of Songs 2:7), which serves to amplify and include a prohibition against Jews immigrating to Eretz Yisrael. The Gemara asks: And how does Rabbi Zeira explain the extra emphasis of this phrase?

ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ืจื‘ื™ ืœื•ื™ ื“ืืžืจ ืฉืฉ ืฉื‘ื•ืขื•ืช ื”ืœืœื• ืœืžื” ืชืœืชื ื”ื ื™ ื“ืืžืจืŸ ืื™ื ืš ืฉืœื ื™ื’ืœื• ืืช ื”ืงืฅ ื•ืฉืœื ื™ืจื—ืงื• ืืช ื”ืงืฅ ื•ืฉืœื ื™ื’ืœื• ื”ืกื•ื“ ืœื’ื•ื™ื

The Gemara explains: He needs this phrase for that which was taught by Rabbi Levi, who said: These six oaths, i.e., the aforementioned three verses containing oaths, each of which contains the phrase โ€œThat you not awaken or stir up,โ€ why are they necessary? Three are those that we said and explained above. The other three oaths are as follows: That those who know should not reveal the end of days; and that they should not distance the end of days by saying that it is still distant; and that they should not reveal the secret of the Jews to the nations.

ื‘ืฆื‘ืื•ืช ืื• ื‘ืื™ืœื•ืช ื”ืฉื“ื” ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืืžืจ ืœื”ื ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื™ืฉืจืืœ ืื ืืชื ืžืงื™ื™ืžื™ืŸ ืืช ื”ืฉื‘ื•ืขื” ืžื•ื˜ื‘ ื•ืื ืœืื• ืื ื™ ืžืชื™ืจ ืืช ื‘ืฉืจื›ื ื›ืฆื‘ืื•ืช ื•ื›ืื™ืœื•ืช ื”ืฉื“ื”

ยง The Gemara discusses a phrase in the verse cited above. โ€œI adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the fieldโ€ (Song of Songs 2:7). Rabbi Elazar said: The Holy One, Blessed be He, said to the Jewish people: If you fulfill the oath, it is good, and if not, I will abandon your flesh and all will devour you like the gazelles and like the hinds of the field.

ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ื›ืœ ื”ื“ืจ ื‘ืืจืฅ ื™ืฉืจืืœ ืฉืจื•ื™ ื‘ืœื ืขื•ืŸ ืฉื ืืžืจ ื•ื‘ืœ ื™ืืžืจ ืฉื›ืŸ ื—ืœื™ืชื™ ื”ืขื ื”ื™ื•ืฉื‘ ื‘ื” ื ืฉื•ื ืขื•ืŸ ืืžืจ ืœื™ื” ืจื‘ื ืœืจื‘ ืืฉื™ ืื ืŸ ื‘ืกื•ื‘ืœื™ ื—ืœืื™ื ืžืชื ื™ื ืŸ ืœื”

Rabbi Elazar said: Anyone who resides in Eretz Yisrael dwells without transgression, as it is stated: โ€œAnd the inhabitant shall not say: I am sick; the people that dwell there shall be forgiven their iniquityโ€ (Isaiah 33:24). Rava said to Rav Ashi: We learned this promise with regard to those who suffer from sickness. The phrase โ€œI am sickโ€ indicates that they are the ones who are forgiven their sins.

ืืžืจ ืจื‘ ืขื ืŸ ื›ืœ ื”ืงื‘ื•ืจ ื‘ืืจืฅ ื™ืฉืจืืœ ื›ืื™ืœื• ืงื‘ื•ืจ ืชื—ืช ื”ืžื–ื‘ื— ื›ืชื™ื‘ ื”ื›ื ืžื–ื‘ื— ืื“ืžื” ืชืขืฉื” ืœื™ ื•ื›ืชื™ื‘ ื”ืชื ื•ื›ืคืจ ืื“ืžืชื• ืขืžื•

Rav Anan said: Anyone who is buried in Eretz Yisrael is considered as though he is buried beneath the altar. It is stated here: โ€œAn altar of earth [adama] you shall make for Meโ€ (Exodus 20:21), and it is stated there: โ€œFor He does avenge the blood of His servants, and renders vengeance to His adversaries, and atones for the land of [admato] His peopleโ€ (Deuteronomy 32:43). This teaches that one who is buried in the earth of Eretz Yisrael is considered as though he is buried beneath the altar in the Temple.

ืขื•ืœื ื”ื•ื” ืจื’ื™ืœ ื“ื”ื•ื” ืกืœื™ืง ืœืืจืฅ ื™ืฉืจืืœ ื ื— ื ืคืฉื™ื” ื‘ื—ื•ืฅ ืœืืจืฅ ืืชื• ืืžืจื• ืœื™ื” ืœืจื‘ื™ ืืœืขื–ืจ ืืžืจ ืื ืช ืขื•ืœื ืขืœ ืื“ืžื” ื˜ืžืื” ืชืžื•ืช ืืžืจื• ืœื• ืืจื•ื ื• ื‘ื ืืžืจ ืœื”ื ืื™ื ื• ื“ื•ืžื” ืงื•ืœื˜ืชื• ืžื—ื™ื™ื ืœืงื•ืœื˜ืชื• ืœืื—ืจ ืžื™ืชื”

ยง The Gemara relates: Ulla was accustomed to ascend to Eretz Yisrael from time to time. However, he died outside of Eretz Yisrael. They came and said to Rabbi Elazar that Ulla had passed away. He said: Woe for you Ulla, as through you a verse was fulfilled: โ€œYou shall die in an unclean landโ€ (Amos 7:17). They said to him: But his coffin is coming for burial in Eretz Yisrael. He said to them: Even so, one who was absorbed by the soil of Eretz Yisrael while he was yet alive is not similar to one who was absorbed only after death.

ื”ื”ื•ื ื’ื‘ืจื ื“ื ืคืœื” ืœื™ื” ื™ื‘ืžื” ื‘ื™ ื—ื•ื–ืื” ืืชื ืœืงืžื™ื” ื“ืจื‘ื™ ื—ื ื™ื ื ืืžืจ ืœื™ื” ืžื”ื• ืœืžื™ื—ืช ื•ืœื™ื‘ืžื”

The Gemara relates with regard to a certain man from Eretz Yisrael that a yevama, i.e., a woman whose childless husband died and left a surviving brother, happened before him, the surviving brother, for levirate marriage. This yevama was living in the district of Bei แธคozaโ€™a, far away in southeast Babylonia. The man came before Rabbi แธคanina and said to him: What is the halakha as to whether I may descend to Babylonia to enter into levirate marriage with this woman?

ืืžืจ ืœื™ื” ืื—ื™ื• ื ืฉื ื›ื•ืชื™ืช ื•ืžืช ื‘ืจื•ืš ื”ืžืงื•ื ืฉื”ืจื’ื• ื•ื”ื•ื ื™ืจื“ ืื—ืจื™ื•

Rabbi แธคanina said to him: His brother married a Samaritan woman [kutit] and died. Rabbi แธคanina described the manโ€™s late brother in these terms because he had left Eretz Yisrael to marry, and for the same reason he called his wife a Samaritan. Blessed be the Omnipresent who killed him. And yet the brother wishes to follow in his footsteps and descend after him? Better that he stay in Eretz Yisrael.

ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืฉืžื•ืืœ ื›ืฉื ืฉืืกื•ืจ ืœืฆืืช ืžืืจืฅ ื™ืฉืจืืœ ืœื‘ื‘ืœ ื›ืš ืืกื•ืจ ืœืฆืืช ืžื‘ื‘ืœ ืœืฉืืจ ืืจืฆื•ืช ืจื‘ื” ื•ืจื‘ ื™ื•ืกืฃ ื“ืืžืจื™ ืชืจื•ื™ื™ื”ื• ืืคื™ืœื• ืžืคื•ืžื‘ื“ื™ืชื ืœื‘ื™ ื›ื•ื‘ื™ ื”ื”ื•ื ื“ื ืคืง ืžืคื•ืžื‘ื“ื™ืชื ืœื‘ื™ ื›ื•ื‘ื™ ืฉืžืชื™ื” ืจื‘ ื™ื•ืกืฃ ื”ื”ื•ื ื“ื ืคืง ืžืคื•ืžื‘ื“ื™ืชื ืœืืกืชื•ื ื™ื ืฉื›ื™ื‘ ืืžืจ ืื‘ื™ื™ ืื™ ื‘ืขื™ ื”ืื™ ืฆื•ืจื‘ื ืžืจื‘ื ืŸ ื”ื•ื” ื—ื™ื™

ยง Rav Yehuda said that Shmuel said: Just as it is prohibited to leave Eretz Yisrael and go to Babylonia, so too, is it prohibited to leave Babylonia for any of the other lands. Rabba and Rav Yosef both say: Even to go from Pumbedita to Bei Kuvei, which is located beyond the border of Babylonia proper, is not permitted. The Gemara relates: A certain man left Pumbedita to live in Bei Kuvei, and Rav Yosef excommunicated him. A certain man left Pumbedita to live in Astonia, which also lay beyond the borders of Babylonia proper, and he died. Abaye said: Had this Torah scholar wanted, he would still be alive, as he could have stayed in Babylonia.

ืจื‘ื” ื•ืจื‘ ื™ื•ืกืฃ ื“ืืžืจ ืชืจื•ื™ื™ื”ื• ื›ืฉืจื™ืŸ ืฉื‘ื‘ื‘ืœ ืืจืฅ ื™ืฉืจืืœ ืงื•ืœื˜ืชืŸ ื›ืฉืจื™ืŸ ืฉื‘ืฉืืจ ืืจืฆื•ืช ื‘ื‘ืœ ืงื•ืœื˜ืชืŸ ืœืžืื™ ืื™ืœื™ืžื ืœื™ื•ื—ืกื™ืŸ ื•ื”ืืžืจ ืžืจ ื›ืœ ื”ืืจืฆื•ืช ืขื™ืกื” ืœืืจืฅ ื™ืฉืจืืœ ื•ืืจืฅ ื™ืฉืจืืœ ืขื™ืกื” ืœื‘ื‘ืœ ืืœื ืœืขื ื™ืŸ ืงื‘ื•ืจื”

Rabba and Rav Yosef both say: With regard to the worthy of Babylonia, Eretz Yisrael absorbs them; with regard to the worthy of other lands, Babylonia absorbs them. The Gemara asks: With regard to what matter did they issue this statement? If we say that they were referring to matters of lineage, didnโ€™t the Master say: Lineage of residents of all lands are muddled compared to that of Eretz Yisrael, and lineage of residents of Eretz Yisrael is muddled compared to that of Babylonia. This means that the lineage of Babylonians was purer than that of the residents of Eretz Yisrael. Rather, they taught this with regard to matters of burial, i.e., the worthy of Babylonia are buried in Eretz Yisrael.

ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ื›ืœ ื”ื“ืจ ื‘ื‘ื‘ืœ ื›ืื™ืœื• ื“ืจ ื‘ืืจืฅ ื™ืฉืจืืœ ืฉื ืืžืจ ื”ื•ื™ ืฆื™ื•ืŸ ื”ืžืœื˜ื™ ื™ื•ืฉื‘ืช ื‘ืช ื‘ื‘ืœ ืืžืจ ืื‘ื™ื™ ื ืงื˜ื™ื ืŸ ื‘ื‘ืœ ืœื ื—ื–ื™ื ื—ื‘ืœื™ ื“ืžืฉื™ื— ืชืจื’ืžื” ืื”ื•ืฆืœ ื“ื‘ื ื™ืžื™ืŸ ื•ืงืจื• ืœื™ื” ืงืจื ื ื“ืฉื™ื–ื‘ืชื

Rav Yehuda said: With regard to anyone who resides in Babylon, it is as though he is residing in Eretz Yisrael, as it is stated: โ€œHo Zion, escape, you who dwells with the daughter of Babylonโ€ (Zechariah 2:11). This verse equates the two countries. Abaye said: We have a tradition that Babylonia will not see the pangs of the Messiah, i.e., it will be spared the suffering that will be prevalent at the time of his arrival. Abaye interpreted this statement in reference to the city of Hutzal deVinyamin in Babylonia, and as a result people call it Karna deShizavta, Horn of Salvation, as its residents will not endure the travails of the time of the Messiah.

ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืžืชื™ื ืฉื‘ื—ื•ืฅ ืœืืจืฅ ืื™ื ื ื—ื™ื™ื ืฉื ืืžืจ ื•ื ืชืชื™ ืฆื‘ื™ ื‘ืืจืฅ ื—ื™ื™ื ืืจืฅ ืฉืฆื‘ื™ื•ื ื™ ื‘ื” ืžืชื™ื” ื—ื™ื™ื ืฉืื™ืŸ ืฆื‘ื™ื•ื ื™ ื‘ื” ืื™ืŸ ืžืชื™ื” ื—ื™ื™ื

ยง Rabbi Elazar said: The dead of the lands outside of Eretz Yisrael will not come alive and be resurrected in the future, as it is stated: โ€œAnd I will set glory [tzvi] in the land of the livingโ€ (Ezekiel 26:20). This teaches that with regard to a land which contains My desire [tzivyoni], its dead will come alive; however, with regard to a land which does not contain My desire, i.e., outside of Eretz Yisrael, its dead will not come alive.

ืžืชื™ื‘ ืจื‘ื™ ืื‘ื ื‘ืจ ืžืžืœ ื™ื—ื™ื• ืžืชื™ืš ื ื‘ืœืชื™ ื™ืงื•ืžื•ืŸ ืžืื™ ืœืื• ื™ื—ื™ื• ืžืชื™ืš ืžืชื™ื ืฉื‘ืืจืฅ ื™ืฉืจืืœ ื ื‘ืœืชื™ ื™ืงื•ืžื•ืŸ ืžืชื™ื ืฉื‘ื—ื•ืฅ ืœืืจืฅ ื•ืžืื™ ื•ื ืชืชื™ ืฆื‘ื™ ื‘ืืจืฅ ื—ื™ื™ื ืื ื‘ื•ื›ื“ ื ืฆืจ ื”ื•ื ื“ื›ืชื™ื‘ ื“ืืžืจ ืจื—ืžื ื ืžื™ื™ืชื™ื ื ืขืœื™ื™ื”ื• ืžืœื›ื ื“ืงืœื™ืœ ื›ื™ ื˜ื‘ื™ื

Rabbi Abba bar Memel raised an objection from a different verse: โ€œYour dead shall live; my dead bodies shall ariseโ€ (Isaiah 26:19). What, is it not the case that the phrase โ€œYour dead shall liveโ€ is referring to the dead of Eretz Yisrael, whereas the subsequent phrase โ€œMy dead bodies shall ariseโ€ is referring to the dead of the lands outside of Eretz Yisrael? And if so, what is the meaning of the verse โ€œAnd I will set glory [tzvi] in the land of the livingโ€? This verse is written with regard to Nebuchadnezzar, as the Merciful One states: I will bring upon you a king who is as swift as a deer [tzvi].

ืืžืจ ืœื™ื” ืจื‘ื™ ืžืงืจื ืื—ืจ ืื ื™ ื“ื•ืจืฉ ื ื•ืชืŸ ื ืฉืžื” ืœืขื ืขืœื™ื” ื•ืจื•ื— ืœื”ื•ืœื›ื™ื ื‘ื” ื•ืืœื ื”ื›ืชื™ื‘ ื ื‘ืœืชื™ ื™ืงื•ืžื•ืŸ ื”ื”ื•ื ื‘ื ืคืœื™ื ื”ื•ื ื“ื›ืชื™ื‘

Rabbi Elazar said to Rabbi Abba bar Memel: My teacher, I teach it from a different verse, as it is stated: โ€œHe gives breath to the people upon it, and spirit to they who walk thereโ€ (Isaiah 42:5). This indicates that the future resurrection is specifically for those who dwell in Eretz Yisrael. Rabbi Abba retorted: But isnโ€™t it written: โ€œMy dead bodies shall ariseโ€? How do you interpret this verse? Rabbi Elazar replied: That verse is not referring to those living outside Eretz Yisrael; rather, it is written with regard to stillborns, as they too will merit resurrection.

ื•ืจื‘ื™ ืื‘ื ื‘ืจ ืžืžืœ ื”ืื™ ื ื•ืชืŸ ื ืฉืžื” ืœืขื ืขืœื™ื” ืžืื™ ืขื‘ื™ื“ ืœื™ื” ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ืจื‘ื™ ืื‘ื”ื• ื“ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืืคื™ืœื• ืฉืคื—ื” ื›ื ืขื ื™ืช ืฉื‘ืืจืฅ ื™ืฉืจืืœ ืžื•ื‘ื˜ื— ืœื” ืฉื”ื™ื ื‘ืช ื”ืขื•ืœื ื”ื‘ื ื›ืชื™ื‘ ื”ื›ื ืœืขื ืขืœื™ื” ื•ื›ืชื™ื‘ ื”ืชื ืฉื‘ื• ืœื›ื ืคื” ืขื ื”ื—ืžื•ืจ ืขื ื”ื“ื•ืžื” ืœื—ืžื•ืจ

The Gemara asks: And what does Rabbi Abba bar Memel do with this verse โ€œHe gives breath to the people upon itโ€? The Gemara answers: He requires that verse for that which was taught by Rabbi Abbahu. As Rabbi Abbahu said: Even a Canaanite maidservant in Eretz Yisrael is assured a place in the World-to-Come. It is written here: โ€œTo the people [laโ€™am] upon it,โ€ and it is written there: โ€œAbide you here with [im] the donkeyโ€ (Genesis 22:5). This verse in Genesis is traditionally interpreted to mean: A people [am] that is similar to a donkey, from which it may be inferred that even the members of this people merit a share in the world to come.

ื•ืจื•ื— ืœื”ื•ืœื›ื™ื ื‘ื” ืืžืจ ืจื‘ื™ ื™ืจืžื™ื” ื‘ืจ ืื‘ื ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื›ืœ ื”ืžื”ืœืš ืืจื‘ืข ืืžื•ืช ื‘ืืจืฅ ื™ืฉืจืืœ ืžื•ื‘ื˜ื— ืœื• ืฉื”ื•ื ื‘ืŸ ื”ืขื•ืœื ื”ื‘ื

With regard to the aforementioned verse โ€œAnd spirit to they who walk thereโ€ (Isaiah 42:5), Rabbi Yirmeya bar Abba said that Rabbi Yoแธฅanan said: Anyone who walks four cubits in Eretz Yisrael is assured of a place in the World-to-Come.

ื•ืœืจื‘ื™ ืืœืขื–ืจ ืฆื“ื™ืงื™ื ืฉื‘ื—ื•ืฅ ืœืืจืฅ ืื™ื ื ื—ื™ื™ื ืืžืจ ืจื‘ื™ ืื™ืœืขื ืขืœ ื™ื“ื™ ื’ืœื’ื•ืœ ืžืชืงื™ืฃ ืœื” ืจื‘ื™ ืื‘ื ืกืœื ืจื‘ื ื’ืœื’ื•ืœ ืœืฆื“ื™ืงื™ื ืฆืขืจ ื”ื•ื ืืžืจ ืื‘ื™ื™ ืžื—ื™ืœื•ืช ื ืขืฉื•ืช ืœื”ื ื‘ืงืจืงืข

The Gemara asks: And according to the opinion of Rabbi Elazar, will the righteous outside of Eretz Yisrael not come alive at the time of the resurrection of the dead? Rabbi Ileโ€™a said: They will be resurrected by means of rolling, i.e., they will roll until they reach Eretz Yisrael, where they will be brought back to life. Rabbi Abba Salla Rava strongly objects to this: Rolling is an ordeal that entails suffering for the righteous. Abaye said: Tunnels are prepared for them in the ground, through which they pass to Eretz Yisrael.

ื•ื ืฉืืชื ื™ ืžืžืฆืจื™ื ื•ืงื‘ืจืชื ื™ ื‘ืงื‘ื•ืจืชื ืืžืจ ืงืจื ื ื“ื‘ืจื™ื ื‘ื’ื• ื™ื•ื“ืข ื”ื™ื” ื™ืขืงื‘ ืื‘ื™ื ื• ืฉืฆื“ื™ืง ื’ืžื•ืจ ื”ื™ื” ื•ืื ืžืชื™ื ืฉื‘ื—ื•ืฆื” ืœืืจืฅ ื—ื™ื™ื ืœืžื” ื”ื˜ืจื™ื— ืืช ื‘ื ื™ื• ืฉืžื ืœื ื™ื–ื›ื” ืœืžื—ื™ืœื•ืช

ยง The verse states that Jacob commanded Joseph: โ€œYou shall carry me out of Egypt and bury me in their burying-placeโ€ (Genesis 47:30). Karna said: There are inner matters here, i.e., a secret meaning: Our Patriarch Jacob knew that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his sons to bring him to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels.

ื›ื™ื•ืฆื ื‘ื“ื‘ืจ ืืชื” ืื•ืžืจ ื•ื™ืฉื‘ืข ื™ื•ืกืฃ ืืช ื‘ื ื™ ื™ืฉืจืืœ ื•ื’ื•ืณ ืืžืจ ืจื‘ื™ ื—ื ื™ื ื ื“ื‘ืจื™ื ื‘ื’ื• ื™ื•ื“ืข ื”ื™ื” ื™ื•ืกืฃ ื‘ืขืฆืžื• ืฉืฆื“ื™ืง ื’ืžื•ืจ ื”ื™ื” ื•ืื ืžืชื™ื ืฉื‘ื—ื•ืฆื” ืœืืจืฅ ื—ื™ื™ื ืœืžื” ื”ื˜ืจื™ื— ืืช ืื—ื™ื• ืืจื‘ืข ืžืื•ืช ืคืจืกื” ืฉืžื ืœื ื™ื–ื›ื” ืœืžื—ื™ืœื•ืช

On a similar note, you say: โ€œAnd Joseph took an oath of the children of Israel, saying: God will surely remember you, and you shall carry up my bones from hereโ€ (Genesis 50:25). Rabbi แธคanina said: There are inner matters here. Joseph knew concerning himself that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his brothers to carry his coffin four hundreds parasangs to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels.

ืฉืœื—ื• ืœื™ื” ืื—ื•ื”ื™ ืœืจื‘ื” ื™ื•ื“ืข ื”ื™ื” ื™ืขืงื‘ ืฉืฆื“ื™ืง ื’ืžื•ืจ ื”ื™ื” ื•ื›ื•ืณ ืื™ืœืคื ืžื•ืกื™ืฃ ื‘ื” ื“ื‘ืจื™ื ืžืขืฉื” ื‘ืื—ื“ ืฉื”ื™ื” ืžืฆื˜ืขืจ ืขืœ ืืฉื” ืื—ืช ื•ื‘ื™ืงืฉ ืœื™ืจื“ ื›ื™ื•ืŸ ืฉืฉืžืข ื›ื–ืืช ื’ืœื’ืœ ื‘ืขืฆืžื• ืขื“ ื™ื•ื ืžื•ืชื•

ยง Rabbaโ€™s brothers sent him a letter to Babylonia from Eretz Yisrael, in which they mentioned this idea that Jacob knew that he was completely righteous, as detailed above. They continued by writing that Ilfa adds matters to this statement: An incident occurred involving one who was suffering through his love for a certain woman he desired to marry, and he sought to descend from Eretz Yisrael. When he heard this idea concerning the tremendous significance of living in Eretz Yisrael, he suffered without leaving the country until the day he died.

ืืฃ ืขืœ ืคื™ ืฉื—ื›ื ื’ื“ื•ืœ ืืชื” ืื™ื ื• ื“ื•ืžื” ืœื•ืžื“ ืžืขืฆืžื• ืœืœื•ืžื“ ืžืจื‘ื• ื•ืื ืชืืžืจ ืื™ืŸ ืœืš ืจื‘ ื™ืฉ ืœืš ืจื‘ ื•ืžื ื• ืจื‘ื™ ื™ื•ื—ื ืŸ

Rabbaโ€™s brothers further wrote in their letter: And although you are a great Sage, one who studies by himself is not similar to one who studies from his teacher, and therefore you should come to Eretz Yisrael. And if you say that you do not have a teacher in Eretz Yisrael, in fact you do have a teacher. And who is he? He is Rabbi Yoแธฅanan.

ื•ืื ืื™ืŸ ืืชื” ืขื•ืœื” ื”ื–ื”ืจ ื‘ืฉืœืฉื” ื“ื‘ืจื™ื ืืœ ืชืจื‘ื” ื‘ื™ืฉื™ื‘ื” ืฉื™ืฉื™ื‘ื” ืงืฉื” ืœืชื—ืชื•ื ื™ื•ืช ื•ืืœ ืชืจื‘ื” ื‘ืขืžื™ื“ื” ืฉืขืžื™ื“ื” ืงืฉื” ืœืœื‘ ื•ืืœ ืชืจื‘ื” ื‘ื”ืœื™ื›ื” ืฉื”ืœื™ื›ื” ืงืฉื” ืœืขื™ื ื™ื ืืœื ืฉืœื™ืฉ ื‘ื™ืฉื™ื‘ื” ืฉืœื™ืฉ ื‘ืขืžื™ื“ื” ืฉืœื™ืฉ ื‘ื”ื™ืœื•ืš

And if you do not ascend to Eretz Yisrael, be careful in three matters: Do not sit excessively, as sitting is harmful with regard to hemorrhoids; do not stand excessively, as standing is harmful with regard to heart trouble; and do not walk excessively, as walking is harmful with regard to eye problems. Rather, divide your time: One-third for sitting, one-third for standing, and one-third for walking.

ื›ืœ ื™ืฉื™ื‘ื” ืฉืื™ืŸ ืขืžื” ืกืžื™ื›ื” ืขืžื™ื“ื” ื ื•ื—ื” ื”ื™ืžื ื” ืขืžื™ื“ื” ืกืœืงื ื“ืขืชืš ื•ื”ืืžืจืช ืขืžื™ื“ื” ืงืฉื” ืœืœื‘ ืืœื ื™ืฉื™ื‘ื”

Rabbaโ€™s brothers offered him more advice in their letter: With regard to any sitting that is without support, i.e., an object on which to lean, standing is more comfortable than that position. The Gemara asks: Can it enter your mind that standing is better than sitting? Didnโ€™t you say that standing is harmful with regard to heart trouble? Rather, with regard to sitting

ืฉืื™ืŸ ื‘ื” ืกืžื™ื›ื” ืขืžื™ื“ื” ืฉื™ืฉ ื‘ื” ืกืžื™ื›ื” ื ื•ื—ื” ื”ื™ืžื ื”

without support, standing with a support, i.e. an object against which one can lean, is better than it.

ื•ื›ืŸ ืืžืจื• ื™ืฆื—ืง ื•ืฉืžืขื•ืŸ ื•ืื•ืฉืขื™ื ืืžืจื• ื“ื‘ืจ ืื—ื“ ื”ืœื›ื” ื›ืจื‘ื™ ื™ื”ื•ื“ื” ื‘ืคืจื“ื•ืช ื“ืชื ื™ื ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืคืจื“ื” ืฉืชื‘ืขื” ืื™ืŸ ืžืจื‘ื™ืขื™ืŸ ืขืœื™ื” ืœื ืกื•ืก ื•ืœื ื—ืžื•ืจ ืืœื ืžื™ื ื”

And so too, the brothers said to Rabba: Yitzแธฅak, Shimon, and Oshaya all said the same statement: The halakha is in accordance with the opinion of Rabbi Yehuda with regard to female mules. As it is taught in a baraita that Rabbi Yehuda says: With regard to a female mule in heat, one may not mate a horse or a donkey with her, due to the prohibition against crossbreeding of livestock. Rather, one mates her with one of her kind, another mule.

ืืžืจ ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ื™ืฆื—ืง ื–ื” ืจื‘ื™ ื™ืฆื—ืง ื ืคื—ื ืฉืžืขื•ืŸ ื–ื” ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ืคื–ื™ ื•ืืžืจื™ ืœื” ืจื™ืฉ ืœืงื™ืฉ ืื•ืฉืขื™ื ื–ื” ืจื‘ื™ ืื•ืฉืขื™ื ื‘ืจื‘ื™

Rav Naแธฅman bar Yitzแธฅak said, in explanation of this last statement of Rabbaโ€™s brothers: Yitzแธฅak is to be identified with Rabbi Yitzแธฅak Nappaแธฅa; Shimon is Rabbi Shimon ben Pazi. And some say that he is Reish Lakish, i.e., Rabbi Shimon ben Lakish. Oshaya is Rabbi Oshaya the Distinguished.

ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืขืžื™ ื”ืืจืฆื•ืช ืื™ื ืŸ ื—ื™ื™ื ืฉื ืืžืจ ืžืชื™ื ื‘ืœ ื™ื—ื™ื• ื•ื’ื•ืณ ืชื ื™ื ื ืžื™ ื”ื›ื™ ืžืชื™ื ื‘ืœ ื™ื—ื™ื• ื™ื›ื•ืœ ืœื›ืœ ืชืœืžื•ื“ ืœื•ืžืจ ืจืคืื™ื ื‘ืœ ื™ืงื•ืžื• ื‘ืžืจืคื” ืขืฆืžื• ืžื“ื‘ืจื™ ืชื•ืจื” ื”ื›ืชื•ื‘ ืžื“ื‘ืจ

ยง Rabbi Elazar said: The common, uneducated people will not come alive in the future, as it is stated: โ€œThe dead live notโ€ (Isaiah 26:14). In other words, those who were already considered dead in their lifetimes will not come back to life afterward either. This idea is also taught in a baraita: โ€œThe dead live notโ€; one might have thought that this is referring to everyone, i.e., none of the dead will live again. Therefore, the verse states: โ€œThe shades [refaโ€™im] rise notโ€ (Isaiah 26:14). This teaches that the verse is speaking of one who weakens [merapeh] himself from matters of Torah.

ืืžืจ ืœื™ื” ืจื‘ื™ ื™ื•ื—ื ืŸ ืœื ื ื™ื—ื ืœืžืจื™ื™ื”ื• ื“ืืžืจืช ืœื”ื• ื”ื›ื™ ื”ื”ื•ื ื‘ืžืจืคื” ืขืฆืžื• ืœืขื‘ื•ื“ื” ื–ืจื” ื”ื•ื ื“ื›ืชื™ื‘ ืืžืจ ืœื™ื” ืžืงืจื ืื—ืจ ืื ื™ ื“ื•ืจืฉ ื“ื›ืชื™ื‘ ื›ื™ ื˜ืœ ืื•ืจื•ืช ื˜ืœื™ืš ื•ืืจืฅ ืจืคืื™ื ืชืคื™ืœ ื›ืœ ื”ืžืฉืชืžืฉ ื‘ืื•ืจ ืชื•ืจื” ืื•ืจ ืชื•ืจื” ืžื—ื™ื™ื”ื• ื•ื›ืœ ืฉืื™ืŸ ืžืฉืชืžืฉ ื‘ืื•ืจ ืชื•ืจื” ืื™ืŸ ืื•ืจ ืชื•ืจื” ืžื—ื™ื™ื”ื•

Rabbi Yoแธฅanan said to Rabbi Elazar: Their master, i.e. God, is not pleased that you say this of ordinary Jews. Rather, that verse is written about one who weakens himself and succumbs to idol worship. Those who commit this great sin do not merit to be resurrected in the future. Rabbi Elazar said to him: I teach it from a different verse, as it is written: โ€œFor Your dew is as the dew of light, and the earth shall bring to life the shadesโ€ (Isaiah 26:19). Rabbi Elazar explains: Anyone who uses the light of Torah, which is called the dew of light, the light of Torah will revive him; and anyone who does not use the light of Torah, the light of Torah will not revive him.

ื›ื™ื•ืŸ ื“ื—ื–ื™ื™ื” ื“ืงืžืฆื˜ืขืจ ืืžืจ ืœื™ื” ืจื‘ื™ ืžืฆืืชื™ ืœื”ืŸ ืชืงื ื” ืžืŸ ื”ืชื•ืจื” ื•ืืชื ื”ื“ื‘ืงื™ื ื‘ื”ืณ ืืœื”ื™ื›ื ื—ื™ื™ื ื›ื•ืœื›ื ื”ื™ื•ื ื•ื›ื™ ืืคืฉืจ ืœื“ื‘ื•ืงื™ ื‘ืฉื›ื™ื ื” ื•ื”ื›ืชื™ื‘ ื›ื™ ื”ืณ ืืœื”ื™ืš ืืฉ ืื•ื›ืœื”

Since Rabbi Elazar saw that Rabbi Yoแธฅanan was grieved over the distress of common, uneducated people, he said to him: My teacher, I have found for them a remedy from the Torah so that they will merit life in the World-to-Come, as it states: โ€œBut You who cleave to the Lord your God, are alive every one of you this dayโ€ (Deuteronomy 4:4). But is it possible to cleave to the Divine Presence? Isnโ€™t it written: For the Lord your God is a devouring fireโ€ (Deuteronomy 4:24)?

ืืœื ื›ืœ ื”ืžืฉื™ื ื‘ืชื• ืœืชืœืžื™ื“ ื—ื›ื ื•ื”ืขื•ืฉื” ืคืจืงืžื˜ื™ื ืœืชืœืžื™ื“ื™ ื—ื›ืžื™ื ื•ื”ืžื”ื ื” ืชืœืžื™ื“ื™ ื—ื›ืžื™ื ืžื ื›ืกื™ื• ืžืขืœื” ืขืœื™ื• ื”ื›ืชื•ื‘ ื›ืื™ืœื• ืžื“ื‘ืง ื‘ืฉื›ื™ื ื”

Rather, this verse teaches that anyone who marries his daughter to a Torah scholar, and one who conducts business [perakmatya] on behalf of Torah scholars, by investing their money, and one who utilizes his wealth to benefit Torah scholars with his property in some other way, the verse ascribes him credit as though he is cleaving to the Divine Presence.

ื›ื™ื•ืฆื ื‘ื“ื‘ืจ ืืชื” ืื•ืžืจ ืœืื”ื‘ื” ืืช ื”ืณ ืืœื”ื™ืš ื•ืœื“ื‘ืงื” ื‘ื• ื•ื›ื™ ืืคืฉืจ ืœืื“ื ืœื™ื“ื‘ืง ื‘ืฉื›ื™ื ื” ืืœื ื›ืœ ื”ืžืฉื™ื ื‘ืชื• ืœืชืœืžื™ื“ ื—ื›ื ื•ื”ืขื•ืฉื” ืคืจืงืžื˜ื™ื ืœืชืœืžื™ื“ื™ ื—ื›ืžื™ื ื•ื”ืžื”ื ื” ืชืœืžื™ื“ื™ ื—ื›ืžื™ื ืžื ื›ืกื™ื• ืžืขืœื” ืขืœื™ื• ื”ื›ืชื•ื‘ ื›ืื™ืœื• ืžื“ื‘ืง ื‘ืฉื›ื™ื ื”

On a similar note, you say: The verse states: โ€œTo love the Lord your God, to hearken to His voice, and to cleave to Himโ€ (Deuteronomy 30:20). But is it possible for a person to cleave to the Divine Presence? Rather, anyone who marries his daughter to a Torah scholar, and one who conducts business on behalf of Torah scholars, and one who utilizes his wealth to benefit Torah scholars with his property, the verse ascribes him credit as though he is cleaving to the Divine Presence.

ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ื™ื•ืกืฃ ืขืชื™ื“ื™ืŸ ืฆื“ื™ืงื™ื ืฉืžื‘ืฆื‘ืฆื™ืŸ ื•ืขื•ืœื™ืŸ ื‘ื™ืจื•ืฉืœื™ื ืฉื ืืžืจ ื•ื™ืฆื™ืฆื• ืžืขื™ืจ ื›ืขืฉื‘ ื”ืืจืฅ ื•ืื™ืŸ ืขื™ืจ ืืœื ื™ืจื•ืฉืœื™ื ืฉื ืืžืจ ื•ื’ื ื•ืชื™ ืืœ ื”ืขื™ืจ ื”ื–ืืช

ยง Rabbi แธคiyya bar Yosef said: In the future, at the time of the resurrection of the dead, the righteous will burst forth and arise in Jerusalem, as it is stated: โ€œAnd may they blossom out of the city like the grass of the earthโ€ (Psalms 72:16), and the term โ€œcityโ€ means nothing other than Jerusalem, as it is stated: โ€œFor I will defend this cityโ€ (IIย Kings 19:34).

ื•ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ื™ื•ืกืฃ ืขืชื™ื“ื™ื ืฆื“ื™ืงื™ื ืฉื™ืขืžื“ื• ื‘ืžืœื‘ื•ืฉื™ื”ืŸ ืงืœ ื•ื—ื•ืžืจ ืžื—ื˜ื” ืžื” ื—ื˜ื” ืฉื ืงื‘ืจื” ืขืจื•ืžื” ื™ื•ืฆืื” ื‘ื›ืžื” ืœื‘ื•ืฉื™ืŸ ืฆื“ื™ืงื™ื ืฉื ืงื‘ืจื• ื‘ืœื‘ื•ืฉื™ื”ืŸ ืขืœ ืื—ืช ื›ืžื” ื•ื›ืžื”

And Rabbi แธคiyya bar Yosef said: In the future the righteous will stand up from their graves in their clothes. This is derived by an a fortiori inference from the example of wheat: Just as wheat, which is buried naked, i.e., the seed alone is planted, and yet it emerges from the ground with several layers of garb, including straw and chaff, in the case of the righteous, who are buried fully clothed, all the more so do they come out of the ground properly dressed.

ื•ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ื™ื•ืกืฃ ืขืชื™ื“ื” ืืจืฅ ื™ืฉืจืืœ ืฉืชื•ืฆื™ื ื’ืœื•ืกืงืื•ืช ื•ื›ืœื™ ืžื™ืœืช ืฉื ืืžืจ ื™ื”ื™ ืคืกืช ื‘ืจ ื‘ืืจืฅ

And Rabbi แธคiyya bar Yosef further said: In the future Eretz Yisrael will produce cakes [geluskaot] and fine wool clothing [meilat] that will grow from the ground, as it is stated: โ€œLet abundant [pissat] grain [bar] be in the landโ€ (Psalms 72:16). The term pissat is interpreted in a similar manner to ketonet passim, Josephโ€™s valuable clothing of many colors, while bar can mean bread.

ืชื ื• ืจื‘ื ืŸ ื™ื”ื™ ืคืกืช ื‘ืจ ื‘ืืจืฅ ื‘ืจืืฉ ื”ืจื™ื ืืžืจื• ืขืชื™ื“ื” ื—ื˜ื” ืฉืชืชืžืจ ื›ื“ืงืœ ื•ืขื•ืœื” ื‘ืจืืฉ ื”ืจื™ื ื•ืฉืžื ืชืืžืจ ื™ืฉ ืฆืขืจ ืœืงื•ืฆืจื” ืชืœืžื•ื“ ืœื•ืžืจ ื™ืจืขืฉ ื›ืœื‘ื ื•ืŸ ืคืจื™ื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืžื‘ื™ื ืจื•ื— ืžื‘ื™ืช ื’ื ื–ื™ื• ื•ืžื ืฉื‘ื” ืขืœื™ื” ื•ืžืฉืจื” ืืช ืกืœืชื” ื•ืื“ื ื™ื•ืฆื ืœืฉื“ื” ื•ืžื‘ื™ื ืžืœื ืคื™ืกืช ื™ื“ื• ื•ืžืžื ื” ืคืจื ืกืชื• ื•ืคืจื ืกืช ืื ืฉื™ ื‘ื™ืชื•

ยง The Sages taught the following with regard to the verse โ€œLet abundant [pissat] grain be in the land upon the top of the mountainsโ€ (Psalms 72:16). They said: In the future, wheat will rise up, and grow tall like a palm tree, and ascend to the top of the mountains. And lest you say that if wheat will grow this tall its reaper will suffer discomfort, the same verse states: โ€œMay his fruit rustle like Lebanon.โ€ The Holy One, Blessed be He, will bring a wind from His treasury and blow across, and this will thereby induce the flour to fall from the stalks of wheat, and a person will go out to the field and bring back a palmful [pissat] of flour, from which he will provide his livelihood and the livelihood of the members of his household.

ืขื ื—ืœื‘ ื›ืœื™ื•ืช ื—ื˜ื” ืืžืจื• ืขืชื™ื“ื” ื—ื˜ื” ืฉืชื”ื ื›ืฉืชื™ ื›ืœื™ื•ืช ืฉืœ ืฉื•ืจ ื”ื’ื“ื•ืœ ื•ืืœ ืชืชืžื” ืฉื”ืจื™ ืฉื•ืขืœ ืงื™ื ืŸ ื‘ืœืคืช ื•ืฉืงืœื•ื”ื• ื•ืžืฆืื• ื‘ื• ืฉืฉื™ื ืœื™ื˜ืจื™ืŸ ื‘ืœื™ื˜ืจื ืฉืœ ืฆืคื•ืจื™

It is stated: โ€œWith the kidney-fat of wheatโ€ (Deuteronomy 32:14). The Sages said: In the future, each and every kernel of wheat will be as big as the two kidneys of the large ox. And do not be surprised that this is possible, as there was an incident involving a fox that nested inside a turnip, and they weighed this turnip, and they discovered that even discounting the space dug out by the fox, it still weighed sixty litra, as measured by the litra of Tzippori.

ืชื ื™ื ืืžืจ ืจื‘ ื™ื•ืกืฃ ืžืขืฉื” ื‘ืฉื™ื—ื™ืŸ ื‘ืื—ื“ ืฉื”ื ื™ื— ืœื• ืื‘ื™ื• ืฉืœืฉื” ื‘ื“ื™ ื—ืจื“ืœ ื•ื ืคืฉื— ืื—ื“ ืžื”ืŸ ื•ื ืžืฆืื• ื‘ื• ืชืฉืขื” ืงื‘ื™ืŸ ื—ืจื“ืœ ื•ืขืฆื™ื• ืกื™ื›ื›ื• ื‘ื• ืกื•ื›ืช ื™ื•ืฆืจื™ืŸ ืืžืจ ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ืชื—ืœื™ืคื ืงืœื— ืฉืœ ื›ืจื•ื‘ ื”ื ื™ื— ืœื ื• ืื‘ื ื•ื”ื™ื™ื ื• ืขื•ืœื™ื ื•ื™ื•ืจื“ื™ื ื‘ื• ื‘ืกื•ืœื

Similarly, it is taught in a baraita that Rav Yosef said: There was an incident which occurred in the village of Shiแธฅin, in Eretz Yisrael, involving one whose father had left him three branches of mustard, one of which broke. And they discovered on this one branch alone nine kav of mustard. And with the wood of its large branches they roofed a booth for artisans. Similarly, Rabbi Shimon ben Taแธฅlifa said: Father left us a cabbage stalk and we would go up and down on it with a ladder, due to its great height.

ื•ื“ื ืขื ื‘ ืชืฉืชื” ื—ืžืจ ืืžืจื• ืœื ื›ืขื•ืœื ื”ื–ื” ื”ืขื•ืœื ื”ื‘ื ื”ืขื•ืœื ื”ื–ื” ื™ืฉ ื‘ื• ืฆืขืจ ืœื‘ืฆื•ืจ ื•ืœื“ืจื•ืš ื”ืขื•ืœื ื”ื‘ื ืžื‘ื™ื ืขื ื•ื” ืื—ืช ื‘ืงืจื•ืŸ ืื• ื‘ืกืคื™ื ื” ื•ืžื ื™ื—ื” ื‘ื–ื•ื™ืช ื‘ื™ืชื• ื•ืžืกืคืง ื”ื™ืžื ื” ื›ืคื˜ื•ืก ื’ื“ื•ืœ ื•ืขืฆื™ื• ืžืกื™ืงื™ืŸ ืชื—ืช ื”ืชื‘ืฉื™ืœ ื•ืื™ืŸ ืœืš ื›ืœ ืขื ื‘ื” ื•ืขื ื‘ื” ืฉืื™ืŸ ื‘ื” ืฉืœืฉื™ื ื’ืจื‘ื™ ื™ื™ืŸ ืฉื ืืžืจ ื•ื“ื ืขื ื‘ ืชืฉืชื” ื—ืžืจ ืืœ ืชืงืจื™ ื—ืžืจ ืืœื ื—ื•ืžืจ

ยง It is stated: โ€œAnd from the blood of the grape you drank foaming wineโ€ (Deuteronomy 32:14). The Sages said: The World-to-Come is not like this world. In this world there is suffering involved in picking grapes and in pressing them. By contrast, in the World-to-Come one will bring one grape in a wagon or on a boat and set it down in a corner of his house and supply from it enough to fill about the amount of a large jug [pitus], and with its wood one will kindle a fire under a cooked dish. And every grape you have will produce no less than thirty full jugs of wine, each with the capacity of a seโ€™a. As it is stated: โ€œAnd from the blood of the grape you drank foaming wine [แธฅamer].โ€ Do not read this term as แธฅamer; rather, read it as แธฅomer, which is a measure equaling thirty seโ€™a.

ื›ื™ ืืชื ืจื‘ ื“ื™ืžื™ ืืžืจ ืžืื™ ื“ื›ืชื™ื‘ ืื•ืกืจื™ ืœื’ืคืŸ ืขื™ืจื” ืื™ืŸ ืœืš ื›ืœ ื’ืคืŸ ื•ื’ืคืŸ ืฉื‘ืืจืฅ ื™ืฉืจืืœ ืฉืื™ืŸ ืฆืจื™ืš ืขื™ืจ ืื—ืช ืœื‘ืฆื•ืจ ื•ืœืฉื•ืจืงื” ื‘ื ื™ ืืชื•ื ื• ืื™ืŸ ืœืš ื›ืœ ืื™ืœืŸ ืกืจืง ืฉื‘ืืจืฅ ื™ืฉืจืืœ ืฉืื™ื ื• ืžื•ืฆื™ื ืžืฉื•ื™ ืฉืชื™ ืืชื•ื ื•ืช ื•ืฉืžื ืชืืžืจ ืื™ืŸ ื‘ื• ื™ื™ืŸ ืชืœืžื•ื“ ืœื•ืžืจ ื›ื‘ืก ื‘ื™ื™ืŸ ืœื‘ื•ืฉื• ื•ืฉืžื ืชืืžืจ ืื™ื ื• ืื“ื•ื ืชืœืžื•ื“ ืœื•ืžืจ ื•ื“ื ืขื ื‘ ืชืฉืชื” ื—ืžืจ

ยง When Rav Dimi came from Eretz Yisrael to Babylonia, he said: What is the meaning of that which is written: โ€œBinding his foal to the vineโ€ (Genesis 49:11), which is interpreted as a prophecy for the future? It means that every grapevine you have in Eretz Yisrael requires a foal to carry the load of its harvest. The verse continues: โ€œAnd his donkeyโ€™s colt to the choice vine [soreka].โ€ The Gemara explains: Every barren [serak] tree you have in Eretz Yisrael will produce sufficient fruit in the future to load upon two donkeys. And lest you say that these trees do not contain wine, the same verse states: โ€œHe washes his garments in wine.โ€ And lest you say that the wine is not red, the verse states: โ€œAnd from the blood of the grape you drank foaming wineโ€ (Deuteronomy 32:14).

ื•ืฉืžื ืชืืžืจ ืื™ื ื• ืžืจื•ื” ืชืœืžื•ื“ ืœื•ืžืจ ืกื•ืชื” ื•ืฉืžื ืชืืžืจ ืื™ืŸ ื‘ื• ื˜ืขื ืชืœืžื•ื“ ืœื•ืžืจ ื—ื›ืœื™ืœื™ ืขื™ื ื™ื ืžื™ื™ืŸ ื›ืœ ื—ื™ืš ืฉื˜ื•ืขืžื• ืื•ืžืจ ืœื™ ืœื™ ื•ืฉืžื ืชืืžืจ ืœื ืขืจื™ื ื™ืคื” ื•ืœื–ืงื ื™ื ืื™ื ื• ื™ืคื” ืชืœืžื•ื“ ืœื•ืžืจ ื•ืœื‘ืŸ ืฉื ื™ื ืžื—ืœื‘ ืืœ ืชื™ืงืจื™ ืœื‘ืŸ ืฉื™ื ื™ื ืืœื ืœื‘ืŸ ืฉื ื™ื

And lest you say that this wine does not inebriate those who drink it, the verse states: โ€œAnd his vesture [suto] in the blood of grapesโ€ (Genesis 49:11). This verse indicates that these wines will induce [mesit] a state of drunkenness. And lest you say that this wine has no flavor, the verse states: โ€œHis eyes shall be red [แธฅakhlili] with wineโ€ (Genesis 49:12). This unusual term is read homiletically as follows: Each palate [แธฅeikh] that tastes it says: This is for me, for me [li li]. And lest you say that the wine is good for the young but it is not good for the old, the verse states: โ€œAnd his teeth white [leven shinayim] with milkโ€ (Genesis 49:12). Do not read this expression as leven shinayim; rather, read it as leven shanim, one of years, i.e., an elderly person.

ืคืฉื˜ื™ื” ื“ืงืจื ื‘ืžืื™ ื›ืชื™ื‘ ื›ื™ ืืชื ืจื‘ ื“ื™ืžื™ ืืžืจ ืืžืจื” ื›ื ืกืช ื™ืฉืจืืœ ืœืคื ื™ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื ืจืžื•ื– ื‘ืขื™ื ื™ืš ื“ื‘ืกื™ื ืžื—ืžืจื ื•ืื—ื•ื™ ืœื™ ืฉื™ื ื™ืš ื“ื‘ืกื™ื ืžื—ืœื‘ื

The Gemara asks: To what does the plain meaning of the aforementioned verse refer? When Rav Dimi came from Eretz Yisrael to Babylonia, he said: The congregation of Israel said before the Holy One, Blessed be He: Master of the Universe: Hint with Your eyes a love that is sweeter than wine, and show me Your teeth through a smile that is sweeter than milk.

ืžืกื™ื™ืข ืœื™ื” ืœืจื‘ื™ ื™ื•ื—ื ืŸ ื“ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื˜ื•ื‘ ื”ืžืœื‘ื™ืŸ ืฉื™ื ื™ื ืœื—ื‘ื™ืจื• ื™ื•ืชืจ ืžืžืฉืงื”ื• ื—ืœื‘ ืฉื ืืžืจ ื•ืœื‘ืŸ ืฉื ื™ื ืžื—ืœื‘ ืืœ ืชืงืจื™ ืœื‘ืŸ ืฉื™ื ื™ื ืืœื ืœื‘ื•ืŸ ืฉื™ื ื™ื

The Gemara comments: This interpretation supports the opinion of Rabbi Yoแธฅanan. As Rabbi Yoแธฅanan said: One who whitens his teeth to his friend by smiling at him is better than one who gives him milk to drink, as it is stated: โ€œAnd his teeth white [leven shinayim] with milkโ€ (Genesis 49:12). Do not read this expression as leven shinayim; rather, read it as libbun shinayim, the whitening of teeth. Likewise, the phrase: With milk, can be read as: Than milk.

ืจื‘ ื—ื™ื™ื ื‘ืจ ืื“ื ืžืงืจื™ ื“ืจื“ืงื™ ื“ืจื™ืฉ ืœืงื™ืฉ ื”ื•ื” ืื™ืคื’ืจ ืชืœืชื ื™ื•ืžื™ ื•ืœื ืืชื ื›ื™ ืืชื ืืžืจ ืœื™ื” ืืžืื™ ืื™ืคื’ืจืช

ยง The Gemara relates further stories concerning the great bounty of Eretz Yisrael. Rav แธคiyya bar Adda was a school teacher of Reish Lakish. On one occasion, Rav แธคiyya bar Adda was delayed for three days and did not come to teach the children. When he finally came, Reish Lakish said to him: Why were you delayed?

ืืžืจ ืœื™ื” ื“ืœื™ืช ืื—ืช ื”ื ื™ื— ืœื™ ืื‘ื ื•ื‘ืฆืจืชื™ ืžืžื ื” ื™ื•ื ืจืืฉื•ืŸ ืฉืœืฉ ืžืื•ืช ืืฉื›ื•ืœื•ืช ืืฉื›ื•ืœ ืœื’ืจื‘ ื™ื•ื ืฉื ื™ ื‘ืฆืจืชื™ ืฉืœืฉ ืžืื•ืช ืืฉื›ื•ืœื•ืช ืฉืชื™ ืืฉื›ื•ืœื•ืช ืœื’ืจื‘ ื™ื•ื ืฉืœื™ืฉื™ ื‘ืฆืจืชื™ ืžืžื ื” ืฉืœืฉ ืžืื•ืช ืืฉื›ื•ืœื•ืช ืฉืœืฉ ืืฉื›ื•ืœื•ืช ืœื’ืจื‘ ื•ื”ืคืงืจืชื™ ื™ื•ืชืจ ืžื—ืฆื™ื” ืืžืจ ืœื™ื” ืื™ ืœืื• ื“ืื™ืคื’ืจืช ื”ื•ื” ืขื‘ื“ื ื˜ืคื™

Rav แธคiyya bar Adda said to him: Father left me one branch of a grape vine, and I harvested from it on the first day three hundred grape clusters, and each cluster yielded a quantity of wine enough to fill a jug. On the second day I harvested another three hundred grape clusters, and every two clusters yielded enough wine to fill a jug. On the third day I once again harvested three hundred grape clusters, and every three clusters yielded enough to fill a jug, and I declared ownerless more than half of it. Reish Lakish said to him: Had you not delayed and thereby disrupted the Torah study of children, each grape cluster would have produced more wine. Due to your cancellation of Torah study, each cluster yielded progressively less.

ืจืžื™ ื‘ืจ ื™ื—ื–ืงืืœ ืื™ืงืœืข ืœื‘ื ื™ ื‘ืจืง ื—ื–ื ื”ื• ืœื”ื ื”ื• ืขื™ื–ื™ ื“ืงืื›ืœืŸ ืชื•ืชื™ ืชืื™ื ื™ ื•ืงื ื˜ื™ืฃ ื“ื•ื‘ืฉื ืžืชืื™ื ื™ ื•ื—ืœื‘ื ื˜ื™ื™ืฃ ืžื ื™ื™ื”ื• ื•ืžื™ืขืจื‘ ื‘ื”ื“ื™ ื”ื“ื“ื™ ืืžืจ ื”ื™ื™ื ื• ื–ื‘ืช ื—ืœื‘ ื•ื“ื‘ืฉ

ยง Rami bar Yeแธฅezkel happened to come to Benei Berak. He saw those goats that were grazing beneath a fig tree, and there was honey oozing from the figs and milk dripping from the goats, and the two liquids were mixing together. He said: This is the meaning of the verse โ€œA land flowing with milk and honeyโ€ (Exodus 3:8).

ืืžืจ ืจื‘ื™ ื™ืขืงื‘ ื‘ืŸ ื“ื•ืกืชืื™ ืžืœื•ื“ ืœืื•ื ื• ืฉืœืฉื” ืžื™ืœื™ืŸ ืคืขื ืื—ืช ืงื“ืžืชื™ ื‘ื ืฉืฃ ื•ื”ืœื›ืชื™ ืขื“ ืงืจืกื•ืœื™ื™ ื‘ื“ื‘ืฉ ืฉืœ ืชืื™ื ื™ื ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ืœื“ื™ื“ื™ ื—ื–ื™ ืœื™ ื–ื‘ืช ื—ืœื‘ ื•ื“ื‘ืฉ ืฉืœ ืฆืคื•ืจื™ ื•ื”ื•ื™ ืฉื™ืชืกืจ ืžื™ืœื™ืŸ ืืฉื™ืชืกืจ ืžื™ืœื™ืŸ ืืžืจ ืจื‘ื” ื‘ืจ ื‘ืจ ื—ื ื” ืœื“ื™ื“ื™ ื—ื–ื™ ืœื™ ื–ื‘ืช ื—ืœื‘ ื•ื“ื‘ืฉ ืฉืœ ื›ืœ ืืจืฅ ื™ืฉืจืืœ

Rabbi Yaโ€™akov ben Dostai said: There are three mil from Lud to Ono. Once I rose early in the morning and I walked in ankle-deep honey oozing from fig trees. Reish Lakish said: I myself saw a region called: The place flowing with milk and honey by Tzippori, and it was an area that covered sixteen by sixteen mil, 256 square mil. Rabba bar bar แธคana said: I myself saw the region flowing with milk and honey of all Eretz Yisrael,

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

  • Masechet Ketubot is sponsored by Erica and Rob Schwartz in honor of the 50th wedding anniversary of Erica's parents Sheira and Steve Schacter.

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Ketubot 111

ื‘ื‘ืœื” ื™ื•ื‘ืื• ื•ืฉืžื” ื™ื”ื™ื• ืขื“ ื™ื•ื ืคืงื“ื™ ืื•ืชื ื ืื ื”ืณ ื•ืจื‘ื™ ื–ื™ืจื ื”ื”ื•ื ื‘ื›ืœื™ ืฉืจืช ื›ืชื™ื‘

โ€œThey shall be taken to Babylonia and there they shall remain until the day that I recall them, said the Lordโ€ (Jeremiah 27:22). Based on that verse, Rav Yehuda held that since the Babylonian exile was imposed by divine decree, permission to leave Babylonia for Eretz Yisrael could be granted only by God. The Gemara asks: And how does Rabbi Zeira interpret that verse? The Gemara answers that Rabbi Zeira maintains that that verse is written about the Temple service vessels, and it does not refer to the Jewish people, as the previous verse states: โ€œThus says the Lord of Hosts, the God of Israel, concerning the vessels that remain in the house of the Lordโ€ (Jeremiah 27:21). Consequently, Rabbi Zeira sought to ascend to Eretz Yisrael.

ื•ืจื‘ ื™ื”ื•ื“ื” ื›ืชื™ื‘ ืงืจื ืื—ืจื™ื ื ื”ืฉื‘ืขืชื™ ืืชื›ื ื‘ื ื•ืช ื™ืจื•ืฉืœื™ื ื‘ืฆื‘ืื•ืช ืื• ื‘ืื™ืœื•ืช ื”ืฉื“ื” ื•ื’ื•ืณ

The Gemara asks: And how does Rav Yehuda respond to this argument? The verse is clearly referring to the Temple vessels, not to the people. The Gemara answers that another verse is written: โ€œI adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the field, that you not awaken or stir up love, until it pleaseโ€ (Song of Songs 2:7). Rabbi Yehuda derived from here that no act of redemption should be performed until a time arrives when it pleases God to bring about the redemption.

ื•ืจื‘ื™ ื–ื™ืจื ื”ื”ื•ื ืฉืœื ื™ืขืœื• ื™ืฉืจืืœ ื‘ื—ื•ืžื” ื•ืจื‘ ื™ื”ื•ื“ื” ื”ืฉื‘ืขืชื™ ืื—ืจื™ื ื ื›ืชื™ื‘ ื•ืจื‘ื™ ื–ื™ืจื

And Rabbi Zeira maintains that the oath mentioned in that verse means that the Jews should not ascend to Eretz Yisrael as a wall, i.e., en masse, whereas individuals may immigrate as they wish. The Gemara asks: And what does Rav Yehuda reply to this? The Gemara answers that this command is derived from another verse in which โ€œI adjure youโ€ (Song of Songs 3:5) is written. The Gemara asks: And how does Rabbi Zeira explain the repetition of this oath in these verses?

ื”ื”ื•ื ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ืจื‘ื™ ื™ื•ืกื™ ื‘ืจื‘ื™ ื—ื ื™ื ื ื“ืืžืจ ืฉืœืฉ ืฉื‘ื•ืขื•ืช ื”ืœืœื• ืœืžื” ืื—ืช ืฉืœื ื™ืขืœื• ื™ืฉืจืืœ ื‘ื—ื•ืžื” ื•ืื—ืช ืฉื”ืฉื‘ื™ืข ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืืช ื™ืฉืจืืœ ืฉืœื ื™ืžืจื“ื• ื‘ืื•ืžื•ืช ื”ืขื•ืœื ื•ืื—ืช ืฉื”ืฉื‘ื™ืข ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืืช ื”ื’ื•ื™ื ืฉืœื ื™ืฉืชืขื‘ื“ื• ื‘ื”ืŸ ื‘ื™ืฉืจืืœ ื™ื•ืชืจ ืžื“ืื™

The Gemara explains: That verse is necessary for that which was taught by Rabbi Yosei, son of Rabbi แธคanina, who said: Why are these three oaths (Song of Songs 2:7, 3:5, 8:4) needed? One, so that the Jews should not ascend to Eretz Yisrael as a wall, but little by little. And another one, that the Holy One, Blessed be He, adjured the Jews that they should not rebel against the rule of the nations of the world. And the last one is that the Holy One, Blessed be He, adjured the nations of the world that they should not subjugate the Jews excessively.

ื•ืจื‘ ื™ื”ื•ื“ื” ืื ืชืขื™ืจื• ื•ืื ืชืขื•ืจืจื• ื›ืชื™ื‘ ื•ืจื‘ื™ ื–ื™ืจื

And how does Rav Yehuda respond? It is written: โ€œThat you not awaken or stir up loveโ€ (Song of Songs 2:7), which serves to amplify and include a prohibition against Jews immigrating to Eretz Yisrael. The Gemara asks: And how does Rabbi Zeira explain the extra emphasis of this phrase?

ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ืจื‘ื™ ืœื•ื™ ื“ืืžืจ ืฉืฉ ืฉื‘ื•ืขื•ืช ื”ืœืœื• ืœืžื” ืชืœืชื ื”ื ื™ ื“ืืžืจืŸ ืื™ื ืš ืฉืœื ื™ื’ืœื• ืืช ื”ืงืฅ ื•ืฉืœื ื™ืจื—ืงื• ืืช ื”ืงืฅ ื•ืฉืœื ื™ื’ืœื• ื”ืกื•ื“ ืœื’ื•ื™ื

The Gemara explains: He needs this phrase for that which was taught by Rabbi Levi, who said: These six oaths, i.e., the aforementioned three verses containing oaths, each of which contains the phrase โ€œThat you not awaken or stir up,โ€ why are they necessary? Three are those that we said and explained above. The other three oaths are as follows: That those who know should not reveal the end of days; and that they should not distance the end of days by saying that it is still distant; and that they should not reveal the secret of the Jews to the nations.

ื‘ืฆื‘ืื•ืช ืื• ื‘ืื™ืœื•ืช ื”ืฉื“ื” ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืืžืจ ืœื”ื ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื™ืฉืจืืœ ืื ืืชื ืžืงื™ื™ืžื™ืŸ ืืช ื”ืฉื‘ื•ืขื” ืžื•ื˜ื‘ ื•ืื ืœืื• ืื ื™ ืžืชื™ืจ ืืช ื‘ืฉืจื›ื ื›ืฆื‘ืื•ืช ื•ื›ืื™ืœื•ืช ื”ืฉื“ื”

ยง The Gemara discusses a phrase in the verse cited above. โ€œI adjure you, O daughters of Jerusalem, by the gazelles and by the hinds of the fieldโ€ (Song of Songs 2:7). Rabbi Elazar said: The Holy One, Blessed be He, said to the Jewish people: If you fulfill the oath, it is good, and if not, I will abandon your flesh and all will devour you like the gazelles and like the hinds of the field.

ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ื›ืœ ื”ื“ืจ ื‘ืืจืฅ ื™ืฉืจืืœ ืฉืจื•ื™ ื‘ืœื ืขื•ืŸ ืฉื ืืžืจ ื•ื‘ืœ ื™ืืžืจ ืฉื›ืŸ ื—ืœื™ืชื™ ื”ืขื ื”ื™ื•ืฉื‘ ื‘ื” ื ืฉื•ื ืขื•ืŸ ืืžืจ ืœื™ื” ืจื‘ื ืœืจื‘ ืืฉื™ ืื ืŸ ื‘ืกื•ื‘ืœื™ ื—ืœืื™ื ืžืชื ื™ื ืŸ ืœื”

Rabbi Elazar said: Anyone who resides in Eretz Yisrael dwells without transgression, as it is stated: โ€œAnd the inhabitant shall not say: I am sick; the people that dwell there shall be forgiven their iniquityโ€ (Isaiah 33:24). Rava said to Rav Ashi: We learned this promise with regard to those who suffer from sickness. The phrase โ€œI am sickโ€ indicates that they are the ones who are forgiven their sins.

ืืžืจ ืจื‘ ืขื ืŸ ื›ืœ ื”ืงื‘ื•ืจ ื‘ืืจืฅ ื™ืฉืจืืœ ื›ืื™ืœื• ืงื‘ื•ืจ ืชื—ืช ื”ืžื–ื‘ื— ื›ืชื™ื‘ ื”ื›ื ืžื–ื‘ื— ืื“ืžื” ืชืขืฉื” ืœื™ ื•ื›ืชื™ื‘ ื”ืชื ื•ื›ืคืจ ืื“ืžืชื• ืขืžื•

Rav Anan said: Anyone who is buried in Eretz Yisrael is considered as though he is buried beneath the altar. It is stated here: โ€œAn altar of earth [adama] you shall make for Meโ€ (Exodus 20:21), and it is stated there: โ€œFor He does avenge the blood of His servants, and renders vengeance to His adversaries, and atones for the land of [admato] His peopleโ€ (Deuteronomy 32:43). This teaches that one who is buried in the earth of Eretz Yisrael is considered as though he is buried beneath the altar in the Temple.

ืขื•ืœื ื”ื•ื” ืจื’ื™ืœ ื“ื”ื•ื” ืกืœื™ืง ืœืืจืฅ ื™ืฉืจืืœ ื ื— ื ืคืฉื™ื” ื‘ื—ื•ืฅ ืœืืจืฅ ืืชื• ืืžืจื• ืœื™ื” ืœืจื‘ื™ ืืœืขื–ืจ ืืžืจ ืื ืช ืขื•ืœื ืขืœ ืื“ืžื” ื˜ืžืื” ืชืžื•ืช ืืžืจื• ืœื• ืืจื•ื ื• ื‘ื ืืžืจ ืœื”ื ืื™ื ื• ื“ื•ืžื” ืงื•ืœื˜ืชื• ืžื—ื™ื™ื ืœืงื•ืœื˜ืชื• ืœืื—ืจ ืžื™ืชื”

ยง The Gemara relates: Ulla was accustomed to ascend to Eretz Yisrael from time to time. However, he died outside of Eretz Yisrael. They came and said to Rabbi Elazar that Ulla had passed away. He said: Woe for you Ulla, as through you a verse was fulfilled: โ€œYou shall die in an unclean landโ€ (Amos 7:17). They said to him: But his coffin is coming for burial in Eretz Yisrael. He said to them: Even so, one who was absorbed by the soil of Eretz Yisrael while he was yet alive is not similar to one who was absorbed only after death.

ื”ื”ื•ื ื’ื‘ืจื ื“ื ืคืœื” ืœื™ื” ื™ื‘ืžื” ื‘ื™ ื—ื•ื–ืื” ืืชื ืœืงืžื™ื” ื“ืจื‘ื™ ื—ื ื™ื ื ืืžืจ ืœื™ื” ืžื”ื• ืœืžื™ื—ืช ื•ืœื™ื‘ืžื”

The Gemara relates with regard to a certain man from Eretz Yisrael that a yevama, i.e., a woman whose childless husband died and left a surviving brother, happened before him, the surviving brother, for levirate marriage. This yevama was living in the district of Bei แธคozaโ€™a, far away in southeast Babylonia. The man came before Rabbi แธคanina and said to him: What is the halakha as to whether I may descend to Babylonia to enter into levirate marriage with this woman?

ืืžืจ ืœื™ื” ืื—ื™ื• ื ืฉื ื›ื•ืชื™ืช ื•ืžืช ื‘ืจื•ืš ื”ืžืงื•ื ืฉื”ืจื’ื• ื•ื”ื•ื ื™ืจื“ ืื—ืจื™ื•

Rabbi แธคanina said to him: His brother married a Samaritan woman [kutit] and died. Rabbi แธคanina described the manโ€™s late brother in these terms because he had left Eretz Yisrael to marry, and for the same reason he called his wife a Samaritan. Blessed be the Omnipresent who killed him. And yet the brother wishes to follow in his footsteps and descend after him? Better that he stay in Eretz Yisrael.

ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืฉืžื•ืืœ ื›ืฉื ืฉืืกื•ืจ ืœืฆืืช ืžืืจืฅ ื™ืฉืจืืœ ืœื‘ื‘ืœ ื›ืš ืืกื•ืจ ืœืฆืืช ืžื‘ื‘ืœ ืœืฉืืจ ืืจืฆื•ืช ืจื‘ื” ื•ืจื‘ ื™ื•ืกืฃ ื“ืืžืจื™ ืชืจื•ื™ื™ื”ื• ืืคื™ืœื• ืžืคื•ืžื‘ื“ื™ืชื ืœื‘ื™ ื›ื•ื‘ื™ ื”ื”ื•ื ื“ื ืคืง ืžืคื•ืžื‘ื“ื™ืชื ืœื‘ื™ ื›ื•ื‘ื™ ืฉืžืชื™ื” ืจื‘ ื™ื•ืกืฃ ื”ื”ื•ื ื“ื ืคืง ืžืคื•ืžื‘ื“ื™ืชื ืœืืกืชื•ื ื™ื ืฉื›ื™ื‘ ืืžืจ ืื‘ื™ื™ ืื™ ื‘ืขื™ ื”ืื™ ืฆื•ืจื‘ื ืžืจื‘ื ืŸ ื”ื•ื” ื—ื™ื™

ยง Rav Yehuda said that Shmuel said: Just as it is prohibited to leave Eretz Yisrael and go to Babylonia, so too, is it prohibited to leave Babylonia for any of the other lands. Rabba and Rav Yosef both say: Even to go from Pumbedita to Bei Kuvei, which is located beyond the border of Babylonia proper, is not permitted. The Gemara relates: A certain man left Pumbedita to live in Bei Kuvei, and Rav Yosef excommunicated him. A certain man left Pumbedita to live in Astonia, which also lay beyond the borders of Babylonia proper, and he died. Abaye said: Had this Torah scholar wanted, he would still be alive, as he could have stayed in Babylonia.

ืจื‘ื” ื•ืจื‘ ื™ื•ืกืฃ ื“ืืžืจ ืชืจื•ื™ื™ื”ื• ื›ืฉืจื™ืŸ ืฉื‘ื‘ื‘ืœ ืืจืฅ ื™ืฉืจืืœ ืงื•ืœื˜ืชืŸ ื›ืฉืจื™ืŸ ืฉื‘ืฉืืจ ืืจืฆื•ืช ื‘ื‘ืœ ืงื•ืœื˜ืชืŸ ืœืžืื™ ืื™ืœื™ืžื ืœื™ื•ื—ืกื™ืŸ ื•ื”ืืžืจ ืžืจ ื›ืœ ื”ืืจืฆื•ืช ืขื™ืกื” ืœืืจืฅ ื™ืฉืจืืœ ื•ืืจืฅ ื™ืฉืจืืœ ืขื™ืกื” ืœื‘ื‘ืœ ืืœื ืœืขื ื™ืŸ ืงื‘ื•ืจื”

Rabba and Rav Yosef both say: With regard to the worthy of Babylonia, Eretz Yisrael absorbs them; with regard to the worthy of other lands, Babylonia absorbs them. The Gemara asks: With regard to what matter did they issue this statement? If we say that they were referring to matters of lineage, didnโ€™t the Master say: Lineage of residents of all lands are muddled compared to that of Eretz Yisrael, and lineage of residents of Eretz Yisrael is muddled compared to that of Babylonia. This means that the lineage of Babylonians was purer than that of the residents of Eretz Yisrael. Rather, they taught this with regard to matters of burial, i.e., the worthy of Babylonia are buried in Eretz Yisrael.

ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ื›ืœ ื”ื“ืจ ื‘ื‘ื‘ืœ ื›ืื™ืœื• ื“ืจ ื‘ืืจืฅ ื™ืฉืจืืœ ืฉื ืืžืจ ื”ื•ื™ ืฆื™ื•ืŸ ื”ืžืœื˜ื™ ื™ื•ืฉื‘ืช ื‘ืช ื‘ื‘ืœ ืืžืจ ืื‘ื™ื™ ื ืงื˜ื™ื ืŸ ื‘ื‘ืœ ืœื ื—ื–ื™ื ื—ื‘ืœื™ ื“ืžืฉื™ื— ืชืจื’ืžื” ืื”ื•ืฆืœ ื“ื‘ื ื™ืžื™ืŸ ื•ืงืจื• ืœื™ื” ืงืจื ื ื“ืฉื™ื–ื‘ืชื

Rav Yehuda said: With regard to anyone who resides in Babylon, it is as though he is residing in Eretz Yisrael, as it is stated: โ€œHo Zion, escape, you who dwells with the daughter of Babylonโ€ (Zechariah 2:11). This verse equates the two countries. Abaye said: We have a tradition that Babylonia will not see the pangs of the Messiah, i.e., it will be spared the suffering that will be prevalent at the time of his arrival. Abaye interpreted this statement in reference to the city of Hutzal deVinyamin in Babylonia, and as a result people call it Karna deShizavta, Horn of Salvation, as its residents will not endure the travails of the time of the Messiah.

ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืžืชื™ื ืฉื‘ื—ื•ืฅ ืœืืจืฅ ืื™ื ื ื—ื™ื™ื ืฉื ืืžืจ ื•ื ืชืชื™ ืฆื‘ื™ ื‘ืืจืฅ ื—ื™ื™ื ืืจืฅ ืฉืฆื‘ื™ื•ื ื™ ื‘ื” ืžืชื™ื” ื—ื™ื™ื ืฉืื™ืŸ ืฆื‘ื™ื•ื ื™ ื‘ื” ืื™ืŸ ืžืชื™ื” ื—ื™ื™ื

ยง Rabbi Elazar said: The dead of the lands outside of Eretz Yisrael will not come alive and be resurrected in the future, as it is stated: โ€œAnd I will set glory [tzvi] in the land of the livingโ€ (Ezekiel 26:20). This teaches that with regard to a land which contains My desire [tzivyoni], its dead will come alive; however, with regard to a land which does not contain My desire, i.e., outside of Eretz Yisrael, its dead will not come alive.

ืžืชื™ื‘ ืจื‘ื™ ืื‘ื ื‘ืจ ืžืžืœ ื™ื—ื™ื• ืžืชื™ืš ื ื‘ืœืชื™ ื™ืงื•ืžื•ืŸ ืžืื™ ืœืื• ื™ื—ื™ื• ืžืชื™ืš ืžืชื™ื ืฉื‘ืืจืฅ ื™ืฉืจืืœ ื ื‘ืœืชื™ ื™ืงื•ืžื•ืŸ ืžืชื™ื ืฉื‘ื—ื•ืฅ ืœืืจืฅ ื•ืžืื™ ื•ื ืชืชื™ ืฆื‘ื™ ื‘ืืจืฅ ื—ื™ื™ื ืื ื‘ื•ื›ื“ ื ืฆืจ ื”ื•ื ื“ื›ืชื™ื‘ ื“ืืžืจ ืจื—ืžื ื ืžื™ื™ืชื™ื ื ืขืœื™ื™ื”ื• ืžืœื›ื ื“ืงืœื™ืœ ื›ื™ ื˜ื‘ื™ื

Rabbi Abba bar Memel raised an objection from a different verse: โ€œYour dead shall live; my dead bodies shall ariseโ€ (Isaiah 26:19). What, is it not the case that the phrase โ€œYour dead shall liveโ€ is referring to the dead of Eretz Yisrael, whereas the subsequent phrase โ€œMy dead bodies shall ariseโ€ is referring to the dead of the lands outside of Eretz Yisrael? And if so, what is the meaning of the verse โ€œAnd I will set glory [tzvi] in the land of the livingโ€? This verse is written with regard to Nebuchadnezzar, as the Merciful One states: I will bring upon you a king who is as swift as a deer [tzvi].

ืืžืจ ืœื™ื” ืจื‘ื™ ืžืงืจื ืื—ืจ ืื ื™ ื“ื•ืจืฉ ื ื•ืชืŸ ื ืฉืžื” ืœืขื ืขืœื™ื” ื•ืจื•ื— ืœื”ื•ืœื›ื™ื ื‘ื” ื•ืืœื ื”ื›ืชื™ื‘ ื ื‘ืœืชื™ ื™ืงื•ืžื•ืŸ ื”ื”ื•ื ื‘ื ืคืœื™ื ื”ื•ื ื“ื›ืชื™ื‘

Rabbi Elazar said to Rabbi Abba bar Memel: My teacher, I teach it from a different verse, as it is stated: โ€œHe gives breath to the people upon it, and spirit to they who walk thereโ€ (Isaiah 42:5). This indicates that the future resurrection is specifically for those who dwell in Eretz Yisrael. Rabbi Abba retorted: But isnโ€™t it written: โ€œMy dead bodies shall ariseโ€? How do you interpret this verse? Rabbi Elazar replied: That verse is not referring to those living outside Eretz Yisrael; rather, it is written with regard to stillborns, as they too will merit resurrection.

ื•ืจื‘ื™ ืื‘ื ื‘ืจ ืžืžืœ ื”ืื™ ื ื•ืชืŸ ื ืฉืžื” ืœืขื ืขืœื™ื” ืžืื™ ืขื‘ื™ื“ ืœื™ื” ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ืจื‘ื™ ืื‘ื”ื• ื“ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืืคื™ืœื• ืฉืคื—ื” ื›ื ืขื ื™ืช ืฉื‘ืืจืฅ ื™ืฉืจืืœ ืžื•ื‘ื˜ื— ืœื” ืฉื”ื™ื ื‘ืช ื”ืขื•ืœื ื”ื‘ื ื›ืชื™ื‘ ื”ื›ื ืœืขื ืขืœื™ื” ื•ื›ืชื™ื‘ ื”ืชื ืฉื‘ื• ืœื›ื ืคื” ืขื ื”ื—ืžื•ืจ ืขื ื”ื“ื•ืžื” ืœื—ืžื•ืจ

The Gemara asks: And what does Rabbi Abba bar Memel do with this verse โ€œHe gives breath to the people upon itโ€? The Gemara answers: He requires that verse for that which was taught by Rabbi Abbahu. As Rabbi Abbahu said: Even a Canaanite maidservant in Eretz Yisrael is assured a place in the World-to-Come. It is written here: โ€œTo the people [laโ€™am] upon it,โ€ and it is written there: โ€œAbide you here with [im] the donkeyโ€ (Genesis 22:5). This verse in Genesis is traditionally interpreted to mean: A people [am] that is similar to a donkey, from which it may be inferred that even the members of this people merit a share in the world to come.

ื•ืจื•ื— ืœื”ื•ืœื›ื™ื ื‘ื” ืืžืจ ืจื‘ื™ ื™ืจืžื™ื” ื‘ืจ ืื‘ื ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื›ืœ ื”ืžื”ืœืš ืืจื‘ืข ืืžื•ืช ื‘ืืจืฅ ื™ืฉืจืืœ ืžื•ื‘ื˜ื— ืœื• ืฉื”ื•ื ื‘ืŸ ื”ืขื•ืœื ื”ื‘ื

With regard to the aforementioned verse โ€œAnd spirit to they who walk thereโ€ (Isaiah 42:5), Rabbi Yirmeya bar Abba said that Rabbi Yoแธฅanan said: Anyone who walks four cubits in Eretz Yisrael is assured of a place in the World-to-Come.

ื•ืœืจื‘ื™ ืืœืขื–ืจ ืฆื“ื™ืงื™ื ืฉื‘ื—ื•ืฅ ืœืืจืฅ ืื™ื ื ื—ื™ื™ื ืืžืจ ืจื‘ื™ ืื™ืœืขื ืขืœ ื™ื“ื™ ื’ืœื’ื•ืœ ืžืชืงื™ืฃ ืœื” ืจื‘ื™ ืื‘ื ืกืœื ืจื‘ื ื’ืœื’ื•ืœ ืœืฆื“ื™ืงื™ื ืฆืขืจ ื”ื•ื ืืžืจ ืื‘ื™ื™ ืžื—ื™ืœื•ืช ื ืขืฉื•ืช ืœื”ื ื‘ืงืจืงืข

The Gemara asks: And according to the opinion of Rabbi Elazar, will the righteous outside of Eretz Yisrael not come alive at the time of the resurrection of the dead? Rabbi Ileโ€™a said: They will be resurrected by means of rolling, i.e., they will roll until they reach Eretz Yisrael, where they will be brought back to life. Rabbi Abba Salla Rava strongly objects to this: Rolling is an ordeal that entails suffering for the righteous. Abaye said: Tunnels are prepared for them in the ground, through which they pass to Eretz Yisrael.

ื•ื ืฉืืชื ื™ ืžืžืฆืจื™ื ื•ืงื‘ืจืชื ื™ ื‘ืงื‘ื•ืจืชื ืืžืจ ืงืจื ื ื“ื‘ืจื™ื ื‘ื’ื• ื™ื•ื“ืข ื”ื™ื” ื™ืขืงื‘ ืื‘ื™ื ื• ืฉืฆื“ื™ืง ื’ืžื•ืจ ื”ื™ื” ื•ืื ืžืชื™ื ืฉื‘ื—ื•ืฆื” ืœืืจืฅ ื—ื™ื™ื ืœืžื” ื”ื˜ืจื™ื— ืืช ื‘ื ื™ื• ืฉืžื ืœื ื™ื–ื›ื” ืœืžื—ื™ืœื•ืช

ยง The verse states that Jacob commanded Joseph: โ€œYou shall carry me out of Egypt and bury me in their burying-placeโ€ (Genesis 47:30). Karna said: There are inner matters here, i.e., a secret meaning: Our Patriarch Jacob knew that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his sons to bring him to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels.

ื›ื™ื•ืฆื ื‘ื“ื‘ืจ ืืชื” ืื•ืžืจ ื•ื™ืฉื‘ืข ื™ื•ืกืฃ ืืช ื‘ื ื™ ื™ืฉืจืืœ ื•ื’ื•ืณ ืืžืจ ืจื‘ื™ ื—ื ื™ื ื ื“ื‘ืจื™ื ื‘ื’ื• ื™ื•ื“ืข ื”ื™ื” ื™ื•ืกืฃ ื‘ืขืฆืžื• ืฉืฆื“ื™ืง ื’ืžื•ืจ ื”ื™ื” ื•ืื ืžืชื™ื ืฉื‘ื—ื•ืฆื” ืœืืจืฅ ื—ื™ื™ื ืœืžื” ื”ื˜ืจื™ื— ืืช ืื—ื™ื• ืืจื‘ืข ืžืื•ืช ืคืจืกื” ืฉืžื ืœื ื™ื–ื›ื” ืœืžื—ื™ืœื•ืช

On a similar note, you say: โ€œAnd Joseph took an oath of the children of Israel, saying: God will surely remember you, and you shall carry up my bones from hereโ€ (Genesis 50:25). Rabbi แธคanina said: There are inner matters here. Joseph knew concerning himself that he was completely righteous, and if the dead of the lands outside of Eretz Yisrael come alive, why did he trouble his brothers to carry his coffin four hundreds parasangs to Eretz Yisrael? The reason is that he was concerned lest he not merit the tunnels.

ืฉืœื—ื• ืœื™ื” ืื—ื•ื”ื™ ืœืจื‘ื” ื™ื•ื“ืข ื”ื™ื” ื™ืขืงื‘ ืฉืฆื“ื™ืง ื’ืžื•ืจ ื”ื™ื” ื•ื›ื•ืณ ืื™ืœืคื ืžื•ืกื™ืฃ ื‘ื” ื“ื‘ืจื™ื ืžืขืฉื” ื‘ืื—ื“ ืฉื”ื™ื” ืžืฆื˜ืขืจ ืขืœ ืืฉื” ืื—ืช ื•ื‘ื™ืงืฉ ืœื™ืจื“ ื›ื™ื•ืŸ ืฉืฉืžืข ื›ื–ืืช ื’ืœื’ืœ ื‘ืขืฆืžื• ืขื“ ื™ื•ื ืžื•ืชื•

ยง Rabbaโ€™s brothers sent him a letter to Babylonia from Eretz Yisrael, in which they mentioned this idea that Jacob knew that he was completely righteous, as detailed above. They continued by writing that Ilfa adds matters to this statement: An incident occurred involving one who was suffering through his love for a certain woman he desired to marry, and he sought to descend from Eretz Yisrael. When he heard this idea concerning the tremendous significance of living in Eretz Yisrael, he suffered without leaving the country until the day he died.

ืืฃ ืขืœ ืคื™ ืฉื—ื›ื ื’ื“ื•ืœ ืืชื” ืื™ื ื• ื“ื•ืžื” ืœื•ืžื“ ืžืขืฆืžื• ืœืœื•ืžื“ ืžืจื‘ื• ื•ืื ืชืืžืจ ืื™ืŸ ืœืš ืจื‘ ื™ืฉ ืœืš ืจื‘ ื•ืžื ื• ืจื‘ื™ ื™ื•ื—ื ืŸ

Rabbaโ€™s brothers further wrote in their letter: And although you are a great Sage, one who studies by himself is not similar to one who studies from his teacher, and therefore you should come to Eretz Yisrael. And if you say that you do not have a teacher in Eretz Yisrael, in fact you do have a teacher. And who is he? He is Rabbi Yoแธฅanan.

ื•ืื ืื™ืŸ ืืชื” ืขื•ืœื” ื”ื–ื”ืจ ื‘ืฉืœืฉื” ื“ื‘ืจื™ื ืืœ ืชืจื‘ื” ื‘ื™ืฉื™ื‘ื” ืฉื™ืฉื™ื‘ื” ืงืฉื” ืœืชื—ืชื•ื ื™ื•ืช ื•ืืœ ืชืจื‘ื” ื‘ืขืžื™ื“ื” ืฉืขืžื™ื“ื” ืงืฉื” ืœืœื‘ ื•ืืœ ืชืจื‘ื” ื‘ื”ืœื™ื›ื” ืฉื”ืœื™ื›ื” ืงืฉื” ืœืขื™ื ื™ื ืืœื ืฉืœื™ืฉ ื‘ื™ืฉื™ื‘ื” ืฉืœื™ืฉ ื‘ืขืžื™ื“ื” ืฉืœื™ืฉ ื‘ื”ื™ืœื•ืš

And if you do not ascend to Eretz Yisrael, be careful in three matters: Do not sit excessively, as sitting is harmful with regard to hemorrhoids; do not stand excessively, as standing is harmful with regard to heart trouble; and do not walk excessively, as walking is harmful with regard to eye problems. Rather, divide your time: One-third for sitting, one-third for standing, and one-third for walking.

ื›ืœ ื™ืฉื™ื‘ื” ืฉืื™ืŸ ืขืžื” ืกืžื™ื›ื” ืขืžื™ื“ื” ื ื•ื—ื” ื”ื™ืžื ื” ืขืžื™ื“ื” ืกืœืงื ื“ืขืชืš ื•ื”ืืžืจืช ืขืžื™ื“ื” ืงืฉื” ืœืœื‘ ืืœื ื™ืฉื™ื‘ื”

Rabbaโ€™s brothers offered him more advice in their letter: With regard to any sitting that is without support, i.e., an object on which to lean, standing is more comfortable than that position. The Gemara asks: Can it enter your mind that standing is better than sitting? Didnโ€™t you say that standing is harmful with regard to heart trouble? Rather, with regard to sitting

ืฉืื™ืŸ ื‘ื” ืกืžื™ื›ื” ืขืžื™ื“ื” ืฉื™ืฉ ื‘ื” ืกืžื™ื›ื” ื ื•ื—ื” ื”ื™ืžื ื”

without support, standing with a support, i.e. an object against which one can lean, is better than it.

ื•ื›ืŸ ืืžืจื• ื™ืฆื—ืง ื•ืฉืžืขื•ืŸ ื•ืื•ืฉืขื™ื ืืžืจื• ื“ื‘ืจ ืื—ื“ ื”ืœื›ื” ื›ืจื‘ื™ ื™ื”ื•ื“ื” ื‘ืคืจื“ื•ืช ื“ืชื ื™ื ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืคืจื“ื” ืฉืชื‘ืขื” ืื™ืŸ ืžืจื‘ื™ืขื™ืŸ ืขืœื™ื” ืœื ืกื•ืก ื•ืœื ื—ืžื•ืจ ืืœื ืžื™ื ื”

And so too, the brothers said to Rabba: Yitzแธฅak, Shimon, and Oshaya all said the same statement: The halakha is in accordance with the opinion of Rabbi Yehuda with regard to female mules. As it is taught in a baraita that Rabbi Yehuda says: With regard to a female mule in heat, one may not mate a horse or a donkey with her, due to the prohibition against crossbreeding of livestock. Rather, one mates her with one of her kind, another mule.

ืืžืจ ืจื‘ ื ื—ืžืŸ ื‘ืจ ื™ืฆื—ืง ื™ืฆื—ืง ื–ื” ืจื‘ื™ ื™ืฆื—ืง ื ืคื—ื ืฉืžืขื•ืŸ ื–ื” ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ืคื–ื™ ื•ืืžืจื™ ืœื” ืจื™ืฉ ืœืงื™ืฉ ืื•ืฉืขื™ื ื–ื” ืจื‘ื™ ืื•ืฉืขื™ื ื‘ืจื‘ื™

Rav Naแธฅman bar Yitzแธฅak said, in explanation of this last statement of Rabbaโ€™s brothers: Yitzแธฅak is to be identified with Rabbi Yitzแธฅak Nappaแธฅa; Shimon is Rabbi Shimon ben Pazi. And some say that he is Reish Lakish, i.e., Rabbi Shimon ben Lakish. Oshaya is Rabbi Oshaya the Distinguished.

ืืžืจ ืจื‘ื™ ืืœืขื–ืจ ืขืžื™ ื”ืืจืฆื•ืช ืื™ื ืŸ ื—ื™ื™ื ืฉื ืืžืจ ืžืชื™ื ื‘ืœ ื™ื—ื™ื• ื•ื’ื•ืณ ืชื ื™ื ื ืžื™ ื”ื›ื™ ืžืชื™ื ื‘ืœ ื™ื—ื™ื• ื™ื›ื•ืœ ืœื›ืœ ืชืœืžื•ื“ ืœื•ืžืจ ืจืคืื™ื ื‘ืœ ื™ืงื•ืžื• ื‘ืžืจืคื” ืขืฆืžื• ืžื“ื‘ืจื™ ืชื•ืจื” ื”ื›ืชื•ื‘ ืžื“ื‘ืจ

ยง Rabbi Elazar said: The common, uneducated people will not come alive in the future, as it is stated: โ€œThe dead live notโ€ (Isaiah 26:14). In other words, those who were already considered dead in their lifetimes will not come back to life afterward either. This idea is also taught in a baraita: โ€œThe dead live notโ€; one might have thought that this is referring to everyone, i.e., none of the dead will live again. Therefore, the verse states: โ€œThe shades [refaโ€™im] rise notโ€ (Isaiah 26:14). This teaches that the verse is speaking of one who weakens [merapeh] himself from matters of Torah.

ืืžืจ ืœื™ื” ืจื‘ื™ ื™ื•ื—ื ืŸ ืœื ื ื™ื—ื ืœืžืจื™ื™ื”ื• ื“ืืžืจืช ืœื”ื• ื”ื›ื™ ื”ื”ื•ื ื‘ืžืจืคื” ืขืฆืžื• ืœืขื‘ื•ื“ื” ื–ืจื” ื”ื•ื ื“ื›ืชื™ื‘ ืืžืจ ืœื™ื” ืžืงืจื ืื—ืจ ืื ื™ ื“ื•ืจืฉ ื“ื›ืชื™ื‘ ื›ื™ ื˜ืœ ืื•ืจื•ืช ื˜ืœื™ืš ื•ืืจืฅ ืจืคืื™ื ืชืคื™ืœ ื›ืœ ื”ืžืฉืชืžืฉ ื‘ืื•ืจ ืชื•ืจื” ืื•ืจ ืชื•ืจื” ืžื—ื™ื™ื”ื• ื•ื›ืœ ืฉืื™ืŸ ืžืฉืชืžืฉ ื‘ืื•ืจ ืชื•ืจื” ืื™ืŸ ืื•ืจ ืชื•ืจื” ืžื—ื™ื™ื”ื•

Rabbi Yoแธฅanan said to Rabbi Elazar: Their master, i.e. God, is not pleased that you say this of ordinary Jews. Rather, that verse is written about one who weakens himself and succumbs to idol worship. Those who commit this great sin do not merit to be resurrected in the future. Rabbi Elazar said to him: I teach it from a different verse, as it is written: โ€œFor Your dew is as the dew of light, and the earth shall bring to life the shadesโ€ (Isaiah 26:19). Rabbi Elazar explains: Anyone who uses the light of Torah, which is called the dew of light, the light of Torah will revive him; and anyone who does not use the light of Torah, the light of Torah will not revive him.

ื›ื™ื•ืŸ ื“ื—ื–ื™ื™ื” ื“ืงืžืฆื˜ืขืจ ืืžืจ ืœื™ื” ืจื‘ื™ ืžืฆืืชื™ ืœื”ืŸ ืชืงื ื” ืžืŸ ื”ืชื•ืจื” ื•ืืชื ื”ื“ื‘ืงื™ื ื‘ื”ืณ ืืœื”ื™ื›ื ื—ื™ื™ื ื›ื•ืœื›ื ื”ื™ื•ื ื•ื›ื™ ืืคืฉืจ ืœื“ื‘ื•ืงื™ ื‘ืฉื›ื™ื ื” ื•ื”ื›ืชื™ื‘ ื›ื™ ื”ืณ ืืœื”ื™ืš ืืฉ ืื•ื›ืœื”

Since Rabbi Elazar saw that Rabbi Yoแธฅanan was grieved over the distress of common, uneducated people, he said to him: My teacher, I have found for them a remedy from the Torah so that they will merit life in the World-to-Come, as it states: โ€œBut You who cleave to the Lord your God, are alive every one of you this dayโ€ (Deuteronomy 4:4). But is it possible to cleave to the Divine Presence? Isnโ€™t it written: For the Lord your God is a devouring fireโ€ (Deuteronomy 4:24)?

ืืœื ื›ืœ ื”ืžืฉื™ื ื‘ืชื• ืœืชืœืžื™ื“ ื—ื›ื ื•ื”ืขื•ืฉื” ืคืจืงืžื˜ื™ื ืœืชืœืžื™ื“ื™ ื—ื›ืžื™ื ื•ื”ืžื”ื ื” ืชืœืžื™ื“ื™ ื—ื›ืžื™ื ืžื ื›ืกื™ื• ืžืขืœื” ืขืœื™ื• ื”ื›ืชื•ื‘ ื›ืื™ืœื• ืžื“ื‘ืง ื‘ืฉื›ื™ื ื”

Rather, this verse teaches that anyone who marries his daughter to a Torah scholar, and one who conducts business [perakmatya] on behalf of Torah scholars, by investing their money, and one who utilizes his wealth to benefit Torah scholars with his property in some other way, the verse ascribes him credit as though he is cleaving to the Divine Presence.

ื›ื™ื•ืฆื ื‘ื“ื‘ืจ ืืชื” ืื•ืžืจ ืœืื”ื‘ื” ืืช ื”ืณ ืืœื”ื™ืš ื•ืœื“ื‘ืงื” ื‘ื• ื•ื›ื™ ืืคืฉืจ ืœืื“ื ืœื™ื“ื‘ืง ื‘ืฉื›ื™ื ื” ืืœื ื›ืœ ื”ืžืฉื™ื ื‘ืชื• ืœืชืœืžื™ื“ ื—ื›ื ื•ื”ืขื•ืฉื” ืคืจืงืžื˜ื™ื ืœืชืœืžื™ื“ื™ ื—ื›ืžื™ื ื•ื”ืžื”ื ื” ืชืœืžื™ื“ื™ ื—ื›ืžื™ื ืžื ื›ืกื™ื• ืžืขืœื” ืขืœื™ื• ื”ื›ืชื•ื‘ ื›ืื™ืœื• ืžื“ื‘ืง ื‘ืฉื›ื™ื ื”

On a similar note, you say: The verse states: โ€œTo love the Lord your God, to hearken to His voice, and to cleave to Himโ€ (Deuteronomy 30:20). But is it possible for a person to cleave to the Divine Presence? Rather, anyone who marries his daughter to a Torah scholar, and one who conducts business on behalf of Torah scholars, and one who utilizes his wealth to benefit Torah scholars with his property, the verse ascribes him credit as though he is cleaving to the Divine Presence.

ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ื™ื•ืกืฃ ืขืชื™ื“ื™ืŸ ืฆื“ื™ืงื™ื ืฉืžื‘ืฆื‘ืฆื™ืŸ ื•ืขื•ืœื™ืŸ ื‘ื™ืจื•ืฉืœื™ื ืฉื ืืžืจ ื•ื™ืฆื™ืฆื• ืžืขื™ืจ ื›ืขืฉื‘ ื”ืืจืฅ ื•ืื™ืŸ ืขื™ืจ ืืœื ื™ืจื•ืฉืœื™ื ืฉื ืืžืจ ื•ื’ื ื•ืชื™ ืืœ ื”ืขื™ืจ ื”ื–ืืช

ยง Rabbi แธคiyya bar Yosef said: In the future, at the time of the resurrection of the dead, the righteous will burst forth and arise in Jerusalem, as it is stated: โ€œAnd may they blossom out of the city like the grass of the earthโ€ (Psalms 72:16), and the term โ€œcityโ€ means nothing other than Jerusalem, as it is stated: โ€œFor I will defend this cityโ€ (IIย Kings 19:34).

ื•ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ื™ื•ืกืฃ ืขืชื™ื“ื™ื ืฆื“ื™ืงื™ื ืฉื™ืขืžื“ื• ื‘ืžืœื‘ื•ืฉื™ื”ืŸ ืงืœ ื•ื—ื•ืžืจ ืžื—ื˜ื” ืžื” ื—ื˜ื” ืฉื ืงื‘ืจื” ืขืจื•ืžื” ื™ื•ืฆืื” ื‘ื›ืžื” ืœื‘ื•ืฉื™ืŸ ืฆื“ื™ืงื™ื ืฉื ืงื‘ืจื• ื‘ืœื‘ื•ืฉื™ื”ืŸ ืขืœ ืื—ืช ื›ืžื” ื•ื›ืžื”

And Rabbi แธคiyya bar Yosef said: In the future the righteous will stand up from their graves in their clothes. This is derived by an a fortiori inference from the example of wheat: Just as wheat, which is buried naked, i.e., the seed alone is planted, and yet it emerges from the ground with several layers of garb, including straw and chaff, in the case of the righteous, who are buried fully clothed, all the more so do they come out of the ground properly dressed.

ื•ืืžืจ ืจื‘ื™ ื—ื™ื™ื ื‘ืจ ื™ื•ืกืฃ ืขืชื™ื“ื” ืืจืฅ ื™ืฉืจืืœ ืฉืชื•ืฆื™ื ื’ืœื•ืกืงืื•ืช ื•ื›ืœื™ ืžื™ืœืช ืฉื ืืžืจ ื™ื”ื™ ืคืกืช ื‘ืจ ื‘ืืจืฅ

And Rabbi แธคiyya bar Yosef further said: In the future Eretz Yisrael will produce cakes [geluskaot] and fine wool clothing [meilat] that will grow from the ground, as it is stated: โ€œLet abundant [pissat] grain [bar] be in the landโ€ (Psalms 72:16). The term pissat is interpreted in a similar manner to ketonet passim, Josephโ€™s valuable clothing of many colors, while bar can mean bread.

ืชื ื• ืจื‘ื ืŸ ื™ื”ื™ ืคืกืช ื‘ืจ ื‘ืืจืฅ ื‘ืจืืฉ ื”ืจื™ื ืืžืจื• ืขืชื™ื“ื” ื—ื˜ื” ืฉืชืชืžืจ ื›ื“ืงืœ ื•ืขื•ืœื” ื‘ืจืืฉ ื”ืจื™ื ื•ืฉืžื ืชืืžืจ ื™ืฉ ืฆืขืจ ืœืงื•ืฆืจื” ืชืœืžื•ื“ ืœื•ืžืจ ื™ืจืขืฉ ื›ืœื‘ื ื•ืŸ ืคืจื™ื• ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืžื‘ื™ื ืจื•ื— ืžื‘ื™ืช ื’ื ื–ื™ื• ื•ืžื ืฉื‘ื” ืขืœื™ื” ื•ืžืฉืจื” ืืช ืกืœืชื” ื•ืื“ื ื™ื•ืฆื ืœืฉื“ื” ื•ืžื‘ื™ื ืžืœื ืคื™ืกืช ื™ื“ื• ื•ืžืžื ื” ืคืจื ืกืชื• ื•ืคืจื ืกืช ืื ืฉื™ ื‘ื™ืชื•

ยง The Sages taught the following with regard to the verse โ€œLet abundant [pissat] grain be in the land upon the top of the mountainsโ€ (Psalms 72:16). They said: In the future, wheat will rise up, and grow tall like a palm tree, and ascend to the top of the mountains. And lest you say that if wheat will grow this tall its reaper will suffer discomfort, the same verse states: โ€œMay his fruit rustle like Lebanon.โ€ The Holy One, Blessed be He, will bring a wind from His treasury and blow across, and this will thereby induce the flour to fall from the stalks of wheat, and a person will go out to the field and bring back a palmful [pissat] of flour, from which he will provide his livelihood and the livelihood of the members of his household.

ืขื ื—ืœื‘ ื›ืœื™ื•ืช ื—ื˜ื” ืืžืจื• ืขืชื™ื“ื” ื—ื˜ื” ืฉืชื”ื ื›ืฉืชื™ ื›ืœื™ื•ืช ืฉืœ ืฉื•ืจ ื”ื’ื“ื•ืœ ื•ืืœ ืชืชืžื” ืฉื”ืจื™ ืฉื•ืขืœ ืงื™ื ืŸ ื‘ืœืคืช ื•ืฉืงืœื•ื”ื• ื•ืžืฆืื• ื‘ื• ืฉืฉื™ื ืœื™ื˜ืจื™ืŸ ื‘ืœื™ื˜ืจื ืฉืœ ืฆืคื•ืจื™

It is stated: โ€œWith the kidney-fat of wheatโ€ (Deuteronomy 32:14). The Sages said: In the future, each and every kernel of wheat will be as big as the two kidneys of the large ox. And do not be surprised that this is possible, as there was an incident involving a fox that nested inside a turnip, and they weighed this turnip, and they discovered that even discounting the space dug out by the fox, it still weighed sixty litra, as measured by the litra of Tzippori.

ืชื ื™ื ืืžืจ ืจื‘ ื™ื•ืกืฃ ืžืขืฉื” ื‘ืฉื™ื—ื™ืŸ ื‘ืื—ื“ ืฉื”ื ื™ื— ืœื• ืื‘ื™ื• ืฉืœืฉื” ื‘ื“ื™ ื—ืจื“ืœ ื•ื ืคืฉื— ืื—ื“ ืžื”ืŸ ื•ื ืžืฆืื• ื‘ื• ืชืฉืขื” ืงื‘ื™ืŸ ื—ืจื“ืœ ื•ืขืฆื™ื• ืกื™ื›ื›ื• ื‘ื• ืกื•ื›ืช ื™ื•ืฆืจื™ืŸ ืืžืจ ืจื‘ื™ ืฉืžืขื•ืŸ ื‘ืŸ ืชื—ืœื™ืคื ืงืœื— ืฉืœ ื›ืจื•ื‘ ื”ื ื™ื— ืœื ื• ืื‘ื ื•ื”ื™ื™ื ื• ืขื•ืœื™ื ื•ื™ื•ืจื“ื™ื ื‘ื• ื‘ืกื•ืœื

Similarly, it is taught in a baraita that Rav Yosef said: There was an incident which occurred in the village of Shiแธฅin, in Eretz Yisrael, involving one whose father had left him three branches of mustard, one of which broke. And they discovered on this one branch alone nine kav of mustard. And with the wood of its large branches they roofed a booth for artisans. Similarly, Rabbi Shimon ben Taแธฅlifa said: Father left us a cabbage stalk and we would go up and down on it with a ladder, due to its great height.

ื•ื“ื ืขื ื‘ ืชืฉืชื” ื—ืžืจ ืืžืจื• ืœื ื›ืขื•ืœื ื”ื–ื” ื”ืขื•ืœื ื”ื‘ื ื”ืขื•ืœื ื”ื–ื” ื™ืฉ ื‘ื• ืฆืขืจ ืœื‘ืฆื•ืจ ื•ืœื“ืจื•ืš ื”ืขื•ืœื ื”ื‘ื ืžื‘ื™ื ืขื ื•ื” ืื—ืช ื‘ืงืจื•ืŸ ืื• ื‘ืกืคื™ื ื” ื•ืžื ื™ื—ื” ื‘ื–ื•ื™ืช ื‘ื™ืชื• ื•ืžืกืคืง ื”ื™ืžื ื” ื›ืคื˜ื•ืก ื’ื“ื•ืœ ื•ืขืฆื™ื• ืžืกื™ืงื™ืŸ ืชื—ืช ื”ืชื‘ืฉื™ืœ ื•ืื™ืŸ ืœืš ื›ืœ ืขื ื‘ื” ื•ืขื ื‘ื” ืฉืื™ืŸ ื‘ื” ืฉืœืฉื™ื ื’ืจื‘ื™ ื™ื™ืŸ ืฉื ืืžืจ ื•ื“ื ืขื ื‘ ืชืฉืชื” ื—ืžืจ ืืœ ืชืงืจื™ ื—ืžืจ ืืœื ื—ื•ืžืจ

ยง It is stated: โ€œAnd from the blood of the grape you drank foaming wineโ€ (Deuteronomy 32:14). The Sages said: The World-to-Come is not like this world. In this world there is suffering involved in picking grapes and in pressing them. By contrast, in the World-to-Come one will bring one grape in a wagon or on a boat and set it down in a corner of his house and supply from it enough to fill about the amount of a large jug [pitus], and with its wood one will kindle a fire under a cooked dish. And every grape you have will produce no less than thirty full jugs of wine, each with the capacity of a seโ€™a. As it is stated: โ€œAnd from the blood of the grape you drank foaming wine [แธฅamer].โ€ Do not read this term as แธฅamer; rather, read it as แธฅomer, which is a measure equaling thirty seโ€™a.

ื›ื™ ืืชื ืจื‘ ื“ื™ืžื™ ืืžืจ ืžืื™ ื“ื›ืชื™ื‘ ืื•ืกืจื™ ืœื’ืคืŸ ืขื™ืจื” ืื™ืŸ ืœืš ื›ืœ ื’ืคืŸ ื•ื’ืคืŸ ืฉื‘ืืจืฅ ื™ืฉืจืืœ ืฉืื™ืŸ ืฆืจื™ืš ืขื™ืจ ืื—ืช ืœื‘ืฆื•ืจ ื•ืœืฉื•ืจืงื” ื‘ื ื™ ืืชื•ื ื• ืื™ืŸ ืœืš ื›ืœ ืื™ืœืŸ ืกืจืง ืฉื‘ืืจืฅ ื™ืฉืจืืœ ืฉืื™ื ื• ืžื•ืฆื™ื ืžืฉื•ื™ ืฉืชื™ ืืชื•ื ื•ืช ื•ืฉืžื ืชืืžืจ ืื™ืŸ ื‘ื• ื™ื™ืŸ ืชืœืžื•ื“ ืœื•ืžืจ ื›ื‘ืก ื‘ื™ื™ืŸ ืœื‘ื•ืฉื• ื•ืฉืžื ืชืืžืจ ืื™ื ื• ืื“ื•ื ืชืœืžื•ื“ ืœื•ืžืจ ื•ื“ื ืขื ื‘ ืชืฉืชื” ื—ืžืจ

ยง When Rav Dimi came from Eretz Yisrael to Babylonia, he said: What is the meaning of that which is written: โ€œBinding his foal to the vineโ€ (Genesis 49:11), which is interpreted as a prophecy for the future? It means that every grapevine you have in Eretz Yisrael requires a foal to carry the load of its harvest. The verse continues: โ€œAnd his donkeyโ€™s colt to the choice vine [soreka].โ€ The Gemara explains: Every barren [serak] tree you have in Eretz Yisrael will produce sufficient fruit in the future to load upon two donkeys. And lest you say that these trees do not contain wine, the same verse states: โ€œHe washes his garments in wine.โ€ And lest you say that the wine is not red, the verse states: โ€œAnd from the blood of the grape you drank foaming wineโ€ (Deuteronomy 32:14).

ื•ืฉืžื ืชืืžืจ ืื™ื ื• ืžืจื•ื” ืชืœืžื•ื“ ืœื•ืžืจ ืกื•ืชื” ื•ืฉืžื ืชืืžืจ ืื™ืŸ ื‘ื• ื˜ืขื ืชืœืžื•ื“ ืœื•ืžืจ ื—ื›ืœื™ืœื™ ืขื™ื ื™ื ืžื™ื™ืŸ ื›ืœ ื—ื™ืš ืฉื˜ื•ืขืžื• ืื•ืžืจ ืœื™ ืœื™ ื•ืฉืžื ืชืืžืจ ืœื ืขืจื™ื ื™ืคื” ื•ืœื–ืงื ื™ื ืื™ื ื• ื™ืคื” ืชืœืžื•ื“ ืœื•ืžืจ ื•ืœื‘ืŸ ืฉื ื™ื ืžื—ืœื‘ ืืœ ืชื™ืงืจื™ ืœื‘ืŸ ืฉื™ื ื™ื ืืœื ืœื‘ืŸ ืฉื ื™ื

And lest you say that this wine does not inebriate those who drink it, the verse states: โ€œAnd his vesture [suto] in the blood of grapesโ€ (Genesis 49:11). This verse indicates that these wines will induce [mesit] a state of drunkenness. And lest you say that this wine has no flavor, the verse states: โ€œHis eyes shall be red [แธฅakhlili] with wineโ€ (Genesis 49:12). This unusual term is read homiletically as follows: Each palate [แธฅeikh] that tastes it says: This is for me, for me [li li]. And lest you say that the wine is good for the young but it is not good for the old, the verse states: โ€œAnd his teeth white [leven shinayim] with milkโ€ (Genesis 49:12). Do not read this expression as leven shinayim; rather, read it as leven shanim, one of years, i.e., an elderly person.

ืคืฉื˜ื™ื” ื“ืงืจื ื‘ืžืื™ ื›ืชื™ื‘ ื›ื™ ืืชื ืจื‘ ื“ื™ืžื™ ืืžืจ ืืžืจื” ื›ื ืกืช ื™ืฉืจืืœ ืœืคื ื™ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื ืจืžื•ื– ื‘ืขื™ื ื™ืš ื“ื‘ืกื™ื ืžื—ืžืจื ื•ืื—ื•ื™ ืœื™ ืฉื™ื ื™ืš ื“ื‘ืกื™ื ืžื—ืœื‘ื

The Gemara asks: To what does the plain meaning of the aforementioned verse refer? When Rav Dimi came from Eretz Yisrael to Babylonia, he said: The congregation of Israel said before the Holy One, Blessed be He: Master of the Universe: Hint with Your eyes a love that is sweeter than wine, and show me Your teeth through a smile that is sweeter than milk.

ืžืกื™ื™ืข ืœื™ื” ืœืจื‘ื™ ื™ื•ื—ื ืŸ ื“ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื˜ื•ื‘ ื”ืžืœื‘ื™ืŸ ืฉื™ื ื™ื ืœื—ื‘ื™ืจื• ื™ื•ืชืจ ืžืžืฉืงื”ื• ื—ืœื‘ ืฉื ืืžืจ ื•ืœื‘ืŸ ืฉื ื™ื ืžื—ืœื‘ ืืœ ืชืงืจื™ ืœื‘ืŸ ืฉื™ื ื™ื ืืœื ืœื‘ื•ืŸ ืฉื™ื ื™ื

The Gemara comments: This interpretation supports the opinion of Rabbi Yoแธฅanan. As Rabbi Yoแธฅanan said: One who whitens his teeth to his friend by smiling at him is better than one who gives him milk to drink, as it is stated: โ€œAnd his teeth white [leven shinayim] with milkโ€ (Genesis 49:12). Do not read this expression as leven shinayim; rather, read it as libbun shinayim, the whitening of teeth. Likewise, the phrase: With milk, can be read as: Than milk.

ืจื‘ ื—ื™ื™ื ื‘ืจ ืื“ื ืžืงืจื™ ื“ืจื“ืงื™ ื“ืจื™ืฉ ืœืงื™ืฉ ื”ื•ื” ืื™ืคื’ืจ ืชืœืชื ื™ื•ืžื™ ื•ืœื ืืชื ื›ื™ ืืชื ืืžืจ ืœื™ื” ืืžืื™ ืื™ืคื’ืจืช

ยง The Gemara relates further stories concerning the great bounty of Eretz Yisrael. Rav แธคiyya bar Adda was a school teacher of Reish Lakish. On one occasion, Rav แธคiyya bar Adda was delayed for three days and did not come to teach the children. When he finally came, Reish Lakish said to him: Why were you delayed?

ืืžืจ ืœื™ื” ื“ืœื™ืช ืื—ืช ื”ื ื™ื— ืœื™ ืื‘ื ื•ื‘ืฆืจืชื™ ืžืžื ื” ื™ื•ื ืจืืฉื•ืŸ ืฉืœืฉ ืžืื•ืช ืืฉื›ื•ืœื•ืช ืืฉื›ื•ืœ ืœื’ืจื‘ ื™ื•ื ืฉื ื™ ื‘ืฆืจืชื™ ืฉืœืฉ ืžืื•ืช ืืฉื›ื•ืœื•ืช ืฉืชื™ ืืฉื›ื•ืœื•ืช ืœื’ืจื‘ ื™ื•ื ืฉืœื™ืฉื™ ื‘ืฆืจืชื™ ืžืžื ื” ืฉืœืฉ ืžืื•ืช ืืฉื›ื•ืœื•ืช ืฉืœืฉ ืืฉื›ื•ืœื•ืช ืœื’ืจื‘ ื•ื”ืคืงืจืชื™ ื™ื•ืชืจ ืžื—ืฆื™ื” ืืžืจ ืœื™ื” ืื™ ืœืื• ื“ืื™ืคื’ืจืช ื”ื•ื” ืขื‘ื“ื ื˜ืคื™

Rav แธคiyya bar Adda said to him: Father left me one branch of a grape vine, and I harvested from it on the first day three hundred grape clusters, and each cluster yielded a quantity of wine enough to fill a jug. On the second day I harvested another three hundred grape clusters, and every two clusters yielded enough wine to fill a jug. On the third day I once again harvested three hundred grape clusters, and every three clusters yielded enough to fill a jug, and I declared ownerless more than half of it. Reish Lakish said to him: Had you not delayed and thereby disrupted the Torah study of children, each grape cluster would have produced more wine. Due to your cancellation of Torah study, each cluster yielded progressively less.

ืจืžื™ ื‘ืจ ื™ื—ื–ืงืืœ ืื™ืงืœืข ืœื‘ื ื™ ื‘ืจืง ื—ื–ื ื”ื• ืœื”ื ื”ื• ืขื™ื–ื™ ื“ืงืื›ืœืŸ ืชื•ืชื™ ืชืื™ื ื™ ื•ืงื ื˜ื™ืฃ ื“ื•ื‘ืฉื ืžืชืื™ื ื™ ื•ื—ืœื‘ื ื˜ื™ื™ืฃ ืžื ื™ื™ื”ื• ื•ืžื™ืขืจื‘ ื‘ื”ื“ื™ ื”ื“ื“ื™ ืืžืจ ื”ื™ื™ื ื• ื–ื‘ืช ื—ืœื‘ ื•ื“ื‘ืฉ

ยง Rami bar Yeแธฅezkel happened to come to Benei Berak. He saw those goats that were grazing beneath a fig tree, and there was honey oozing from the figs and milk dripping from the goats, and the two liquids were mixing together. He said: This is the meaning of the verse โ€œA land flowing with milk and honeyโ€ (Exodus 3:8).

ืืžืจ ืจื‘ื™ ื™ืขืงื‘ ื‘ืŸ ื“ื•ืกืชืื™ ืžืœื•ื“ ืœืื•ื ื• ืฉืœืฉื” ืžื™ืœื™ืŸ ืคืขื ืื—ืช ืงื“ืžืชื™ ื‘ื ืฉืฃ ื•ื”ืœื›ืชื™ ืขื“ ืงืจืกื•ืœื™ื™ ื‘ื“ื‘ืฉ ืฉืœ ืชืื™ื ื™ื ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ืœื“ื™ื“ื™ ื—ื–ื™ ืœื™ ื–ื‘ืช ื—ืœื‘ ื•ื“ื‘ืฉ ืฉืœ ืฆืคื•ืจื™ ื•ื”ื•ื™ ืฉื™ืชืกืจ ืžื™ืœื™ืŸ ืืฉื™ืชืกืจ ืžื™ืœื™ืŸ ืืžืจ ืจื‘ื” ื‘ืจ ื‘ืจ ื—ื ื” ืœื“ื™ื“ื™ ื—ื–ื™ ืœื™ ื–ื‘ืช ื—ืœื‘ ื•ื“ื‘ืฉ ืฉืœ ื›ืœ ืืจืฅ ื™ืฉืจืืœ

Rabbi Yaโ€™akov ben Dostai said: There are three mil from Lud to Ono. Once I rose early in the morning and I walked in ankle-deep honey oozing from fig trees. Reish Lakish said: I myself saw a region called: The place flowing with milk and honey by Tzippori, and it was an area that covered sixteen by sixteen mil, 256 square mil. Rabba bar bar แธคana said: I myself saw the region flowing with milk and honey of all Eretz Yisrael,

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