NOTES -The Gemara objects: Wasn’t it taught as animal in one barai וְ הָ תַ נְ ָ י א ְבּ הֵ מָ ה וְ הָ תַ נְ ָ י א ָ ּגמָ ל ! Were these two baraitot taught next to each other – ta, and wasn’t it taught as camel in the other baraita? The מִ י דֵּ י are equated in this context, it is only for the purpose of refuting the : teaches that since the different baraitot ַ ּג ֵבּ י הֲ דָ דֵ י ּ ַ ת ְ נ ָי א absolute proof. The legal distinction, however, is reasonable and the were taught in different schools, such as the school of Rabbi implication is that this law applies not only to camels, but to NOTES law governing a camel is different. HALAKHA Ĥiyya, the school of Rabbi Oshaya, and numerous others, it is other animals as well. If one picks : מְ נִ לַ ךְ לְ ה ֹו צִ ּ י א – Rashi explains that the One who changed his mind to carry out :רֹאשׁ ֹו וְ רוּבּ ֹו – Its head and most of its body up an object in a private domain intending to put it down somewhere impossible to prove the meaning of one baraita from the style מִ י ֵ ּ ד י ַ ּג ֵבּ י הֲ דָ דֵ י – Gemara’s concern is that one might carry the bucket from one domain Were these two baraitot taught next to each other The Gemara answers:Were these two baraitot taught next to מִ ידֵּ י ּגַבֵּי הֲדָדֵ י ּתַנְיָא?! ּתַנְיָא נַמִ י הָכִי: .Rashi teaches that since the differentbaraitot were taught in dif- of another baraita that was taught in a different school : else in that domain, but then decides to carry it out to the public do- N ּ ַ תנְ יָ א to the other while the animal drinks. However, it is explained in the ferent schools, such as the school of Rabbi Ĥiyya, the school of Rabbi each other? Had both of these baraitot been taught together, רַבִּיאֶלְעָזָר אֹוסֵ רבְּגָמָ ל, הֹואִ יל וְצַוָּארֹו Jerusalem Talmud that the concern is that the water passes from one main, he is exempt from liability according to Torah law, because the To Festival pilgrims – : In the Jerusalem Talmud, a we would indeed expect the tanna not to teach the same law לְ ע ֹו לֵ י רְ גָ לִ י ם Oshaya, and numerous others, it is impossible to prove the meaning אָ ר ֹו ךְ . domain to another inside the body of the person or animal. initial lifting up of the object was not done for this purpose, as stated dispute among the amora’im is cited on this issue. Some Sages of one baraita from the style of another baraita that was taught in a by Rabbi Yoĥanan. However, this is prohibited by rabbinic decree rule that the permission to carry in the area surrounded by using different formulations. However, since these two barai- A manger that interposes into the area between the upright different school. (Rambam Sefer Zemanim, Hilkhot Shabbat 13:12). upright boards around a well applies only to Festival pilgrims. tot come from different sources, it is possible that one of the Rashi explains that the animal is standing :אֵ בוּס בֵּ ין הַ ּפַסִּ ים – boards To Festival pilgrims – : In the Jerusalem Talmud, a dispute Other Sages state that the permission is granted because of the referred to a camel with the generic term animal, and tanna’im הַאֲכָלַ ת בְּהֵמַ ה בֵּ ין שְ ֵּ תי – Feeding an animal between two domains לְ ע ֹו לֵ י רְ גָ לִ י ם in a private domain, while the feeding trough is located partly in the Festival pilgrims, but that it applies to everyone. Yet other Sages If an animal is standing with its head and most of its body in hence no proof can be brought from here. Thissame idea that :רְ שוּיֹות public domain and partly in the area between the upright boards among the amora’im is cited on this issue. Some Sages rule that the surrounding a well. Most commentaries, however, maintain that this permission to carry in the area surrounded by upright boards around a private domain, one is permitted to feed it, even if the entire animal teach that the allowance applies only during the period of a camel is differentwas also taught in another baraita: Rabbi is a case where an animal is standing in the public domain and eating a well applies only to Festival pilgrims. Other Sages state that the per- cannot enter the private domain. The halakha follows this opinion Festival pilgrimage. It has been suggested that the rationale for Eliezer prohibits this in the case of a camel, since its neck mission is granted because of the Festival pilgrims, but that it applies the use of upright boards surrounding a well, which constitute from a manger, one end of which interposes into the area between because according to the first version it is obvious, and according to is long. the upright boards surrounding a well (see Tosafot; Rashba; Ritva). to everyone. Yet other Sages teach that the allowance applies only the second version the issue remains an unresolved problem. The ha- an inferior partition, applies only for the purpose of a mitzva. during the period of Festival pilgrimage. It has been suggested that lakha is decided according to the straightforward conclusion (Maggid Since Festival pilgrims bring many animals with them for their Rabbi Yitzĥak bar Adda said: Upright boards surrounding אָמַר רַבִּי יִצְחָק בַּר אַדָּא: לֹא ּהוּתְרוּ -The distance between the up : ְבּ הֵ מָ ה וְ גָ מָ ל – An animal and a camel the rationale for the use of upright boards surrounding a well, which Mishne; Rambam Sefer Zemanim, Hilkhot Shabbat 17:29). sacrifices, they require a large quantity of water. In Eretz Yisrael N -wells were only permitted to Festival pilgrims. The Ge ּפַסֵּ י בֵירָ אֹות אֶ ָאּל לְעֹולֵי רְגָלִים בִּלְבַ ד. right boards and the well is equal to the head and most of the body of constitute an inferior partition, applies only for the purpose of a mitzva. during the periods of pilgrimages, water was generally found only in cisterns and wells (Rabbeinu Yehonatan). mara raises a difficulty: Wasn’t it taught in a baraita that הֶ י ּ ֵ תר ּ ַ פסֵּ י – a cow. In the Jerusalem Talmud it is stated that this distance is based Since Festival pilgrims bring many animals with them for their sacrifices, The permission of upright boards surrounding a well H וְהָתַנְיָא: לֹא ְּ הוּתרוּ ּפַסֵּ י בֵ ירָ אֹות אֶ ּלָא ?The permission to carry where upright boards surround a well boards surrounding wells were permitted only for cattle :בֵירָ אֹות on the size of a cow even for all other animals, from a small kid, whose they require a large quantity of water. In Eretz Yisrael during the periods לְגַבֵּ י בְּהֵמָ ה בִּלְבַ ד! מַ אי בְּהֵמָ ה – בֶּהֱמַ ת entire body fits into the area, to a camel, most of whose body cannot was initially instituted so that Festival pilgrims could give their animals of pilgrimages, water was generally found only in cisterns and wells HALAKHA The Gemara answers: What is the cattle mentioned here? It means the cattle of festival pilgrims. However, a person עֹולֵ י רְ גָלִ ים, אֲבָ ל אָדָ ם fit into that space. (Rabbeinu Yehonatan). water to drink, rather than so that people could drink (Rambam Sefer הֶ י ּ ֵ תר – The author of Ge’on Ya’akov points out that the halakha should dif- Zemanim, Hilkhot Shabbat 17:30). The permission of upright boards surrounding a well -The permission to carry where upright boards sur : ּפַסֵּ י בֵירָ אֹות ferentiate between a camel and other animals. Even though the laws round a well was initially instituted so that Festival pilgrims could give their animals water to drink, rather than so that people could drink (Rambam Sefer Zemanim, Hilkhot Shabbat 17:30).

Perek II Daf 21 Amud a

NOTES must climb up and climb downN into the well, and drink מְטַ ֵּ ספ וְ עֹולֶ ה מְטַ ֵּ ספ וְ יֹורֵ ד. .there :מְטַ ֵ ּספ וְ עֹולֶ ה מְטַ ֵ ּספ וְ יֹורֵ ד – Must climb up and climb down The author of Ge’on Ya’akov amends this phrase so that it reads logically: Must climb down and climb up. However, Tosafot The Gemara raises a difficulty: Is that so? Is the allowance of אִ ינִי?! וְהָאָמַ ר רַ ב יִצְחָ ק, אָמַ ר רַ ב יְהוּדָ ה, Pesaĥim 2a) teach that it is the way of the Gemara to mention) upright boards for animals alone? Didn’t Rav Yitzĥak say that אָמַ ר שׁ ְ מוּאֵ ל: לֹא ְּ הוּתרוּ ּפַסֵּ י בֵירָ אֹות ascending and entering first, even if this does not correspond . Rav Yehuda said that Shmuel said: Upright boards sur- ָאּאֶל לִבְאֵר מַיִם חַּיִים בִּלְבַד. וְאִי to reality. Some commentators explain that the Gemara uses כא this phrasing to teach that one can do it several times (Rav rounding wells were permitted onlywhere the wells contain ּ ּ potable, running spring water? If the allowance is only for לַבְּהֵמָ ה – מַ ה ִ יל חַּיִים מַ ה ִ לי מְ ּכוּנָסִ ין? .(Ya’akov Emden animals, what is the differenceto me if it is spring water and בָּעֵ ינַן מִ ידֵּ י דַּחֲ זִי לָאָדָ ם. ָבּ עֵ י נַ ן מִ י דֵּ י דַּ חֲ זִ י– We require something that is fit for humans ,The question is asked: If the permission to utilize upright what is the difference to me if it is collected water? Granted : לָ אָ דָ ם boards surrounding a well is intended for animals alone, why collected water is inferior to spring water, but it is still suitable must the water be suitable for humans? The answer is that in for animals to drink. The Gemara answers:We require some- fact this permission occasionally applies to humans as well, thing that is fit for humans.N as in the case of wide cisterns. While people can sometimes The Gemara examines the baraita cited in the course of the ּגוּפָא: לֹא ּהוּתְרוּ ּפַסֵּי בֵירָאֹות ּאֶלָא descend into a cistern to drink, animals cannot do so and must drink from a bucket or manger. Consequently, it is required to -previous discussion. Returning to the matter itself,the state לַבְּהֵמָ ה בִּלְבַ ד, אֲבָ ל אָדָ ם מְטַ ֵּ ספ וְ עֹולֶ ה make use of such boards for their benefit. Nevertheless, the ment quoted above: Upright boards surrounding wells were מְטַ ֵּספ וְיֹורֵ ד, וְאִ ם הָ יוּ רְחָבִין – אֲ פ ִּילוּ .primary concern is for humans permitted only for cattle, but a person must climb up and climb down into the well and drink there. But if the wells לָאָדָ ם נַמִ י. וְ לֹא יְמַ ֵ ּלא אָדָ ם מַ יִם וְ ֵּ יִתן לִ ְ פנֵי HALAKHA were too wide for him to climb, they are permitted for a בְהֶמְ ּתֹו, אֲבָ ל מְמַ ֵאּל הוּא וְשׁ ֹופֵךְ לִפְנֵי Who is permitted to use the upright boards surrounding a person as well.H A person may not fill a bucket with water הֵ בְ מָ ה וְ שׁ ֹו תָ ה מֵ אֵ י לֶ י הָ . One is not permitted to rely on the :לְמִ י ּהוּתְ רוּ ּפַסֵּ י בֵ ירָ אֹות – well upright boards surrounding a well for his own needs. Rather, and hold it before his animal on Shabbat, but he may fill it he must descend into the well or cistern and drink, or erect a and pour it out into a trough, and the animal drinks of its proper partition around it. However, if one cannot descend into own accord. the cistern, he is also permitted to draw from it for his own use Rav strongly objects to this explanation: If so, what מַתְ ִ קיף לָ ּה רַ ב עָ נָן: אִ ם ןֵּ כ המָ הֹועִ ילוּ ּפַסֵּ י .(Rambam Sefer Zemanim, Hilkhot Shabbat 17:30) -purpose do the boards surrounding a well serve? The Ge בֵירָ אֹות? מָ ההֹועִ ילוּ?! לְמַלְ אֹות מֵהֶ ן! mara immediately expresses its surprise: How can he ask what purpose do they serve? They allow people to draw water from the wells, which would otherwise be prohibited.

:Rather, Rav Anan’s question should be understood as follows אֶ ָ ּלא: המָ הֹועִ יל רֹאשׁ ָ ּה וְ רוּבָּ ּה שׁ ֶ ל ּפָרָ ה? What purpose is served in requiring that the enclosed area be large enough for the cow’s head and most of its body, if in any case the cow may not be given to drink straight from the bucket? ׳ב קרפ .אכ ףד . Perek II . 21a 112 LANGUAGE said: In fact, it is permitted to give the animal to drink in any אָמַ ר אַ בַּ יֵי: הָכָ א בְּמַ אי עָסְ ִ קינַן – בְּאֵ יבוּס Possibly from the German : בּ ּ ו רְ ָ ּג ִ נ י ן – [manner in the area enclosed by the boards surrounding the well. With Huts [burganin burg, meaning a fortress or small settlement; some הָעֹומֵד בִּרְשׁוּת הָרַבִּים, ּג ַָּבֹוה עֲשָׂרָה what are we dealing here? We are dealing with a special case, with a -say it derives from Greek. The word was used by Ro וְ ברֹוחַ האַרְבָּעָ וְ רֹאשׁ ֹו נִכְנָס לְבֵ ין הַ ּפַסִּ ין manger or trough that stands in the public domain, and is ten hand- man soldiers stationed as guards at various spots וכו׳. breadths high and four handbreadths wide, i.e., it constitutes a pri- along the German border. From there it spread to vate domain, and one end of it interposes into the area between the other parts of the Roman Empire and to the language upright boards surrounding a well.H In such a case, the Sages prohib- of the Sages. Probably from the Greek : ּ ַ פרְ סָ ה – [ited one to fill a bucket with water in the area enclosed by the upright Parasang [parsa boards and hold it before his animal; they were concerned that the παρασαγγης, parasangès, which was borrowed from manger might become damaged, and one might come to carry the early Iranian languages.. bucket from the private domain into the public domain or vice versa while fixing the damaged manger. BACKGROUND These huts were small : בּ ּ ו רְ ָ ּג ִ נ י ן – [Huts [burganin It is prohibited to walk more than two thousand cubits from a city on watchmen’s booths. Some of the huts were no more אָמַ ר רַ ב יִרְמְיָה בַּ ר אַבָּ א, אָמַ ר רַ ב: אֵ ין Shabbat. However, if there are small watchmen’s huts [burganin] than temporary, flimsy booths, whereas others were בּוּרְ ּגָנִין בְּבָבֶ ל וְלֹא ּפַסֵּ י בֵירָ אֹות בְּ חוּץ outside the city that are relatively close together, they are considered well-built and served almost as military fortresses. לָ אָ רֶ ץ . part of the city, and consequently the two thousand cubit limit is Watchmen living in these huts were entrusted with measured from the last such hut. Rav Yirmeya bar Abba said that guarding fields and delivering messages to military authorities. Rav said: The law with regard to these huts [burganin]LB does not apply in Babylonia, nor does the allowance with regard to upright boards surrounding a well apply outside of Eretz Yisrael.N

The Gemara explains: The law with regard to huts does not apply in בּ וּרְ ּגָנִין בְּבָבֶ ל לֹא – דִּשׁ ְכִ יחִ י בִּ ידְ ֵ קי, ּפַסֵּ י Babylonia because floods are commonthere; and since the huts are בֵ ירָ אֹות בְּ חוּץ לָאָרֶ ץ לֹא – דְּלָ א שׁ ְכִ יחִ י liable to be swept away by the floodwaters, they are not regarded as מְ תִ י בָ תָ א . אֲ בָ ל אִ י ּ ְ פכָ א עָ בְ דִ י נַ ן . dwellings. The allowance with regard to uprightboards surrounding a well does not apply outside of Eretz Yisrael, because yeshivot are not common there, and the allowance was only granted to those traveling for the sake of a mitzva such as Torah study. But we do say the opposite, i.e., we apply the law of huts outside of Eretz Yisrael and we apply the allowance of upright boards surrounding a well in Babylonia.

.The Gemara cites an alternative version of the previous discussion אִ ָ ּיכא דְּאָמְרִ י, אָמַ ר רַ ב יִרְמְיָה בַּ ר אַבָּ א, Some say that Rav Yirmeya bar Abba said that Rav said: The laws אָמַ ר רַ ב: אֵ ין בּ וּרְ ּגָנִין וּפַסֵּ י בֵירָ אֹות, לֹא with regard to huts and upright boards surrounding a well apply בְּבָבֶ ל וְלֹא בְּ חוּץ לָאָרֶ ץ, בּוּרְ ּגָנִין בְּבָבֶ ל neither in Babylonia specifically,nor outside of Eretz Yisrael gener- לֹא – דִּשְׁכִיחִ י בִּידְ ֵ קי, בְּ חוּץ לָאָרֶ ץ נַמִ י ally. The Gemara explains: The law with regard tohuts does not apply Burgan in Babylonia, because floods are common there. It also does not לֹא – דִּשׁ ְכִ יחִ י ַ ּג ּנָבֵ י. A parsa : ּ ְ תלָ תָ א ּ ַ פרְ סֵ י – [Three parasangs [parsei apply outside of Eretz Yisrael, because thieves who steal from such is a distance of four mil. Converted into mod- huts are common there; therefore, people do not regard the huts as ern measurements, three parsa is approximately H dwellings. 11,480–14,000 meters or 7–8.5 miles. The allowance with regard to uprightboards surrounding a well does NOTES ַּסֵּ פ יבֵ ירָ אֹות לבְּבָבֶ לֹא – דִּשׁ ְכִ ייחִ מַּיָא, not apply in Babylonia, because water is common there. Babylonia – Babylonia and outside of Eretz Yisrael בְּחוּץ לָאָרֶץ נַמִי לֹא – דְּלָא שְׁכִיחִי בָּ בֶ ל .has many rivers and canals, and therefore wells are not essential there This halakhic statement, like many : ְ ו ח ּו ץ לָ אָ רֶ ץ מְ תִ י בָ תָ א . Outside of Eretz Yisrael in general it also does not apply, because other sources, demonstrates that the Sages placed yeshivot are not common there. Babylonia in an intermediate level of sanctity and importance between Eretz Yisrael and other coun- Rav Ĥisda said to Marei, son of , son of Rav Yirmeya bar tries. Babylonia’s large Jewish population, its many אֲמַ ר לֵ ּיה רַ ב חִסְ דָּ א לְמָרֵ י בְּרֵ ּיה דְּרַ ב הוּנָא -Abba: People say that you walk from the city of Barnish to Daniel’s towns and villages where the majority of the inhab בְּרֵ ּיה דְּרַ ב יִרְמְ יָה בַּ ר אַבָּ א: אָמְרִ י אָתֵ יתוּ synagogue, which is a distance of three parasangs [parsei],LB on itants were Jews, and its Torah learning and Torah מִבַּרְנִשׁ לְבֵי ּכְנִישְׁתָא דְּדָנִיֵאל דַּהֲוָה Shabbat. Upon what do you rely? Do you rely on the huts located academies, were some of the factors that raised at the city’s outskirts that extend the Shabbat boundary toward the Babylonia to a level above all other countries outside ּתְלָתָ א ּפַרְסֵ י בְּשׁ ַבְּתָ א, אַ ַּ מאי סָמְכִ יתוּ – of Eretz Yisrael. synagogue? Didn’t your father’s father say in the name of Rav: The אַ בּ וּרְ ּגָנִין, הָ א אֲמַ ר אֲ ּבוּה דַּאֲ ּבוּה מִ ׁ ּשְמֵ ּיה ?law of huts does not apply in Babylonia דְּרַ ב אֵ ין בּ וּרְ ּגָנִין בְּבָבֶ ל!

HALAKHA A manger…one end of it interposes into the area between thereby end up carrying from one domain to another, as stated by .(Abaye (Rambam Sefer Zemanim, Hilkhot Shabbat 17:32 אֵ יבוּס…וְ רֹאשׁ ֹו נִכְ נָס לְבֵ ין – the upright boards surrounding a well This is referring to the case of a feeding trough located in : הַ ּ ַ פסִּ י ם Watchmen’s huts, which are permanent dwellings : בּ ּ ו רְ ָ ּג ִ נ י ן – the public domain, with one end extending into the area between Huts the upright boards surrounding a well. The manger is ten hand- located on the outskirts of a town, are regarded as part of the town breadths tall and four handbreadths wide, the size of a private with regard to measuring the Shabbat boundary. However, in a domain. It is prohibited to fill the trough for his animal with water locale where thieves or floods are common, they are not taken into from the well, even inside the area enclosed by the upright boards, account, because they are not used as permanent dwellings (Beit because he might fix the trough if he notices it is broken and Yosef; Tur; Shulĥan Arukh, Oraĥ Ĥayyim 398:6).

Perek II . 21a 113 . ׳ב קרפ .אכ ףד HALAKHA Marei then went out and showed Rav Ĥisda certain ruins of נְ ַפק וְאַחֲוֵ י לֵ ּיה הָנְהוּ מְתָוָ ותָ א, דְמִבְלָעָ ן Ruins of towns – : This term connotes ruined townsH that were subsumed within a distance of seventy cubits מְ תָ ָ ו ו תָ א ;meaning, the homiletic interpretation, through creation and nature, because they are not used as permanent dwellings (Beit Yosef; Tur ְ ּ ב שׁ ִ ְ ב ִ ע י ם ַ א ּ ָ מה ְ ו שׁ ִ י ַ ר ִ י י ם . houses. If they still have two walls and a roof or three and the hidden aspects (Maharsha). Shulĥan Arukh, Oraĥ Ĥayyim 398:6). NOTES walls even without a roof, they are regarded as part of and a remainder, two-thirds of a cubit, of each other. He relied the town with regard to measuring the Shabbat boundary upon the ruins, rather than upon the huts, to be permitted to walk This term connotes ruined houses. If they : מְ תָ ָ ו ו תָ א – Another ver- Ruins of towns : ּפ ּ ו רְ עָ נ ּ ו תָ ן שׁ ֶ ל צַ ִ ּ ד י ִ קי ם – The author The punishment of the righteous :מְטַ ּסֵ פ וְ עֹולֶ ה מְטַ ּסֵ פ וְ יֹורֵ ד – Must climb up and climb down of Ge’on Ya’akov amends this phrase so that it reads logically: Must sion reads: The punishment of the wicked. This latter reading is prob- still have two walls and a roof or three walls even without a roof, they (Tur; Shulĥan Arukh, Oraĥ Ĥayyim 398:6). the entire distance from Barnish to Daniel’s synagogue. climb down and climb up. However, Tosafot (Pesaĥim 2a) teach that ably based on the fact that the verse: “It is a lamentation and they shall are regarded as part of the town with regard to measuring the Shabbat Rav Ĥisda said: Mari bar Mar interpreted homiletically: What אָמַ ר רַ ב חִסְדָּ א, דָּרֵ ישׁ מָרִ י בַּ ר מָ ר: מַ אי it is the way of the Gemara to mention ascending and entering first, make lament with it,” refers to the downfall of Pharaoh, which implies boundary (Tur; Shulĥan Arukh, Oraĥ Ĥayyim 398:6). NOTES that it is dealing with the downfall of the wicked. The explanation of is the meaning of that which is written: “I have seen a limit to ִ ּ ד כְ תִ י ב : ״ לְ כָ ל ּ ִ תכְ לָ ה רָ אִ י תִ י ֵ קץ רְ חָ בָ ה – even if this does not correspond to reality. Some commentators explain This was stated by David but he did not explain it אֲ ר מָ ֹו the verse according to the standard reading indeed presents difficulties that the Gemara uses this phrasing to teach that one can do it several : The author of the Ge’on Ya’akov explains that every purpose; but Your commandment is exceedingly broad” מִצְוָתְךָמְ אֹד״, רדָּבָ זֶה אֲמָ רֹו דָּוִד וְלֹא דָּ וִ ד וְ ל ֹא ּ ֵ פירְ שׁ ֹו .(see Rabbi Yoshiya Pinto) times (Rabbi Ya’akov Emden). LANGUAGE Mari bar Mar states that a teaching can sometimes remain (Psalms 119:96)? Thisidea with regard to the breadth of the Torah N ֵּירְשׁפ ֹו,אֲמָ רֹו אִ ּיֹוב וְ לֹא ּפֵירְשׁ ֹו, אֲמָ רֹו Huts [burganin] – : Possibly from the German burg, meaning a unclear for many generations, until a later generation was stated by David, but he did not explain it; it was stated by בּ ּ ו רְ ָ ּג ִ נ י ן Most commentaries explain that the : מְ גִ י ָ ּלה עָ ָ פה – A flying [afa] scroll :בָּעֵ ינַן מִ ידֵּ י דַּחֲ זִי לָאָדָ ם – We require something that is fit for humans Job, but he too did not explain it; it was stated by Ezekiel, but יְחֶזְ ֵ קאל וְלֹא ֵ ּפירְשׁ ֹו, עַ ד שֶׁבָּ א זְכַרְ יָה בֶּ ן .The question is asked: If the permission to utilize upright boards sur- word afa is from the Aramaic ayef, meaning double. Thus, an afa scroll fortress or small settlement; some say it derives from Greek. The word successfully clarifies it rounding a well is intended for animals alone, why must the water is a double scroll (ge’onim and others). was used by Roman soldiers stationed as guards at various spots along he also did not explain it, until Zechariah, son of Berechiah, son עִדּ ֹו וּפֵירְשׁ ֹו. : אֲ ר ּו ָ ּכה מֵ אֶ רֶ ץ מִ ָ דּ ּה – Its measure is longer than the earth be suitable for humans? The answer is that in fact this permission the German border. From there it spread to other parts of the Roman Empire and to the language of the Sages. The point of this midrash is to teach the greatness of the of Iddo, came and explained it. occasionally applies to humans as well, as in the case of wide cisterns. Torah, which extends so far that the entire world and all While people can sometimes descend into a cistern to drink, animals HALAKHA Rav Ĥisda explains: This idea wasstated by David, but he did not אֲמָרֹו דָּוִד וְלֹא ּפֵירְשׁ ֹו, דִּכְתִיב: ״לְכָל From the Greek παρασάγγης, parasangès. its problems constitute only a tiny part of it. The various : ּ ַ פרְ סָ ה – [Parasang [parsa ;The Greek is derived from the modern Persian farsang, which in turn aspects of the Torah accented by the different prophets explain it, as it is written: “I have seen a limit to every purpose לְ מִ י – cannot do so and must drink from a bucket or manger. Consequently, Who is permitted to use the upright boards surrounding a well ּ ִ תכְ לָ ה רָ אִ י תִ י ֵ קץ רְ חָ בָ ה מִ צְ ָ ו תְ ָ ך מְ אֹ ד ״ , ,it is required to make use of such boards for their benefit. Nevertheless One is not permitted to rely on the upright boards originates in ancient Persian. have been explained in many ways. One approach is that it but Your commandment is exceedingly broad,” i.e., he stated : ּהוּתְ רוּ ּפַסֵּ י בֵירָ אֹות אֲמָ רֹואִ ּיֹוב וְ לֹא ֵּ פירְשׁ ֹו – דִּ כְתִ יב: ״אֲ ָ ּרוּכה the primary concern is for humans. surrounding a well for his own needs. Rather, he must descend into the refers to the four facets by which the Torah is expounded: that the Torah is exceedingly broad, but he did not explain how well or cistern and drink, or erect a proper partition around it. However, The simple meaning, the homiletic interpretation, through broad. And likewise this idea was stated by Job, but he too did מֵאֶרֶ ץ מִדָּ ּה וּרְחָבָ ה מִ ּנִי יָם״, -This hala : בָּ בֶ ל וְ ח ּו ץ לָ אָ רֶ ץ – Babylonia and outside of Eretz Yisrael khic statement, like many other sources, demonstrates that the Sages if one cannot descend into the cistern, he is also permitted to draw BACKGROUND creation and nature, and the hidden aspects (Maharsha). from it for his own use (Rambam Sefer Zemanim, Hilkhot Shabbat 17:30). not explain it, as it is written: “Its measure is longer than the .These huts were small watchmen’s booths : בּ ּ ו רְ ָ ּג ִ נ י ן – [placed Babylonia in an intermediate level of sanctity and importance Huts [burganin .(earthN and broader than the sea” (Job 11:9 : ּפ ּ ו רְ עָ נ ּ ו תָ ן שׁ ֶ ל צַ ִ ּ ד י ִ קי ם – The punishment of the righteous between Eretz Yisrael and other countries. Babylonia’s large Jewish A manger…one end of it interposes into the area between the Some of the huts were no more than temporary, flimsy booths, Another version reads: The punishment of the wicked. This population, its many towns and villages where the majority of the upright boards surrounding a well – : whereas others were well-built and served almost as military fortresses. latter reading is probably based on the fact that the verse: And similarly, it was stated by Ezekiel, but he also did not explain אֵ יבוּס…וְ רֹאשׁ ֹו נִכְ נָס לְבֵ ין הַ ּפַסִּ ים אֲמָרֹו יְחֶזְקֵאל וְלֹא ּפֵירְשׁ ֹו – דִּכְתִיב: ”,inhabitants were Jews, and its Torah learning and Torah academies, This is referring to the case of a feeding trough located in the public Watchmen living in these huts were entrusted with guarding fields and “It is a lamentation and they shall make lament with it it, as it is written: “And He spread it,”the scroll, “before me, and ״וַּיִפ ְרֹשׂאֹותָ ּה לְפָנַי וְהִ יא כְתוּבָ ה ּפָנִים were some of the factors that raised Babylonia to a level above all other domain, with one end extending into the area between the upright delivering messages to military authorities. refers to the downfall of Pharaoh, which implies that it is countries outside of Eretz Yisrael. boards surrounding a well. The manger is ten handbreadths tall and it was written inside and outside; and in it was written lamen- וְאָ חֹור וְכָ תוּב אֵלֶ יהָ ִ ק ּינִים וָהֶגֶ ה וָהִ י״. dealing with the downfall of the wicked. The explanation four handbreadths wide, the size of a private domain. It is prohibited .(of the verse according to the standard reading indeed tations, and melody [hegeh], and woe [vahi]” (Ezekiel 2:10 אֲמָ רֹו דָּוִ ד וְלֹא – This was stated by David but he did not explain it to fill the trough for his animal with water from the well, even inside .(The author of the Ge’on Ya’akov explains that Mari bar Mar states presents difficulties (see Rabbi Yoshiya Pinto : ּ ר פְֵי שׁ ֹו -The Gemara explains: “Lamentations,” this refers to the punish ״ ִ ק ּינִים״ – זֹו ּפוּרְ עָ נוּתָ ן שׁ ֶ ל צַדִּ י ִ קים בָּ עֹולָ ם that a teaching can sometimes remain unclear for many generations, the area enclosed by the upright boards, because he might fix the Most commentaries N : מְ גִ י ָ ּלה עָ ָ פה – trough if he notices it is broken and thereby end up carrying from A flying [afa] scroll ment of the righteous in this world, and so it is stated: “It is a הַ ּזֶה, ןוְכֵ הוּא אֹומֵ ר: ״ ִ קינָה הִ יא וְ קֹונְ נוּהָ ״. -until a later generation successfully clarifies it. explain that the word afa is from the Aramaic ayef, mean one domain to another, as stated by Abaye (Rambam Sefer Zemanim, lamentation and they shall make lament with it” (Ezekiel 32:16). ״וָהֶ גֶ ה״ – זֹו מַ ַּ תן שְׂכָרָ ן שׁ ֶ ל צַדִּ י ִ קים לֶעָתִ יד The point Hilkhot Shabbat 17:32). ing double. Thus, an afa scroll is a double scroll (ge’onim : אֲ ר ּו ָ ּכה מֵ אֶ רֶ ץ מִ ָ דּ ּה – Its measure is longer than the earth of this midrash is to teach the greatness of the Torah, which extends and others). “And melody [hegeh],” this refers to the reward of the righteous לָ בֹא, ןוְכֵ הוּא אֹומֵ ר: ״עֲלֵ י הִ ָ ּגיֹון בְּכִ ּנֹור״. Burgan -Watchmen’s huts, which are permanent dwellings lo- in the World-to-Come, and the proof that this word is an expres : בּ ּ ו רְ ָ ּג ִ נ י ן – so far that the entire world and all its problems constitute only a tiny Huts cated on the outskirts of a town, are regarded as part of the town sion of joy is the verse that states: “Upon an instrument of ten ״וָהִי״ – זֹו הִיא ּפוּרְעָנוּתָן שֶׁל רְשָׁעִים .A parsa is a distance of four mil : ּ ְ תלָ תָ א ּ ַ פרְ סֵ י – [part of it. The various aspects of the Torah accented by the different Three parasangs [parsei לֶעָתִ יד לָ בֹא, ןוְכֵ הוּא אֹומֵ ר: ״הֹוָ ה עַ ל prophets have been explained in many ways. One approach is that it with regard to measuring the Shabbat boundary. However, in a locale Converted into modern measurements, three parsa is approximately where thieves or floods are common, they are not taken into account, strings, and upon the harp, to the melody [higayon] of a lyre” Psalms 92:4). And “woe [vahi],” this is the punishment of the) הֹוָ ה ָּ תבֹא״. .refers to the four facets by which the Torah is expounded: The simple 11,480–14,000 meters or 7–8.5 miles wicked in the World-to-Come, and so it states: “Calamity [hova] shall follow upon calamity” (Ezekiel 7:26).

,But nonetheless, Ezekiel did not explain the extent of the Torah דעַ אשֶׁבָּ זְכַרְ יָה ןבֶּ עִדֹּו וּ ֵ פירְשׁ ֹו, דִּכְתִ יב: -until Zechariah, son of Berechiah, son of Iddo, came and ex ״וַּיֹאמֶ ר אֵלַ י מָ ה אַ ָ הּ ת הרֹואֶ וָאֹומַ ר אֲנִי plained it, as it is written: “Andhe said to me: What do you see? רֹואֶ ה ָ ּמְגִילה עָ ָ פה אָרְ ָ ּכ ּה עֶשְׂרִ ים בָּאַ ָּ מה And I said: I see a flying [afa] scroll;N the length of it is twenty cubits, and the breadth of it is ten cubits” (Zechariah 5:2). Since וְרָ חְבָּ ּה עֶשֶׂ ר בָּאַ ָּ מה״. וְכִ י ּפָשׁ ְטַ ְּ ת לָ ּה הָ וְ יָא ,the scroll was flying, the implication is that it had two equal sides לָ ּה עֶשְׂרִ ין בְּעֶשְׂרִ ין, וּכְתִ יב: ״הִ יא כְ תוּבָ ה so that when you open it, it is twenty by twenty cubits. And it ּפָנִים וְאָ חֹור״. וְכִי קָלְ ַ פ ְּת לָ ּה ַ ּכ ָּ מה הָוְיָא is written: “And it was written inside and outside,” i.e., on both לָ ּה – אַרְבְּעִ ין בְּעֶשְׂרִ ין, sides. And when you peel them apart and separate the two sides, how much is it? Its entire area amounts to forty by twenty cubits, or eight hundred of God’s cubits.

In order to determine the measure of God’s cubit, the Gemara וּכְתִ יב: ״מִ ימָדַ דבְּשׁ עֳ ָ לֹו מַ יִם וְשׁ ָמַ יִם בַּ ּזֶרֶ ת cites a verse that describes the size of the span between God’s ִּ ת ּכֵן וגו׳״. נִמְצָא ָלּכ הָ עֹולָם ּכ ּוּלֹו אֶחָ ד thumb and little finger, in a manner of speaking.And it is written: מִשׁ ְ לֹשׁ ֶ ת אֲלָ ִ פים וּמָ אתַ יִם בַּ ּתֹורָ ה. “Who has measured the waters in the hollow of His hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure” (Isaiah 40:12). If the entire world measures one square span, which is a quarter of one square cubit, we find according to this calculation that the entire world is one part in three thousand and two hundred of the Torah.

-And Rav Ĥisda further said: Mari bar Mar interpreted homi וְאָמַ ר רַ ב חִסְדָּ א, דָּרֵ ישׁ מָרִ י בַּ ר מָ ר: מַ אי letically: What is the meaning of that which is written: “The דִּ כְתִ יב: ״וְהִ ּנֵה שׁ ְ נֵי דּ וּדָאֵ י ּתְאֵ נִים מוּעָדִ ים Lord showed me, and behold two baskets of figs were set before לִ ְ פנֵי הֵ יכַ ל ה׳ הַ דּ וּד הָאֶחָ ד ְּאֵ תנִים טֹובֹות the temple of the Lord, after Nebuchadrezzar king of Babylon had carried away captive Jeconiah, son of Jehoiakim, the king of מְ אֹ ד ִ ּכתְ אֵ ֵ נ י Judah, and the princes of Judah with the craftsmen and the smiths, from Jerusalem, and had brought them to Babylon. One basket [dud] had very good figs, like the figs ׳ב קרפ .אכ ףד . Perek II . 21a 114 Perek II Daf 21 Amud b

NOTES ,that are first ripe, and the other basket [dud] had very bad figs הַבַּ ּכוּרֹות וְהַ דּ וּד הָאֶ חָ ד ּתְאֵ נִים רָ עֹות מְ אֹד הַ ּ ד ּו דָ אִ י ם – so bad they could not be eaten” ( 24:1–2). The mandrakes [duda’im] yield a fragrance This second interpretation of the verse refers to : ָ נ תְ נ ּ ו רֵ י חַ ֶ ראֲשׁ לֹא תֵאָכַלְנָה מֵ רֹועַ ״. the usual sense of the word duda’im, as a fragrant plant .(Good figs, these are the full-fledged righteouspeople; bad figs, (Maharsha ּתְאֵנִים הַ ּטֹובֹות – אֵ ּלוּ צַדִּ י ִ קים ּגְמוּרִ ים, : these are the full-fledged wickedpeople. And lest you say that ּתְאֵנִים הָרָ עֹות – אֵ ּלוּ רְשָׁעִים ּגְמוּרִ ים. כא Maharsha explains : י וְ ֹו תֵ ר מֵ הֵ מָ ה – the hope of the wicked is lost and their prospect is void, the And more than these וְשׁ ֶ ָּ מא ּתֹאמַ ר אָבַ ד סִבְרָ ם וּבָטַ ל סִ ּיכוּיָם – verse states, interpreting the word duda’im homiletically: “The that this hints at the Torah itself, as is written a few verses earlier: “Words of truth written in proper form” (Ecclesiastes ּתַלְ מוּד לֹומַ ר: ״הַ דּ וּדָאִ ים נָתְ נוּ רֵ יחַ ״, אֵ ּלוּ baskets [duda’im] yield a fragrance” (Song of Songs 7:14), 12:10). meaning that both of them, the righteous and the wicked, will וָאֵ ּל וּעֲתִ ידִ ין ֶ שׁ ְּ ּיִתנוּ רֵ יחַ . ּכָל – eventually yield a fragrance. Anyone who transgresses the words of the Sages Some commentaries find support הָ : רעֹובֵ לעַ ידִּבְרֵ סֹופְרִ ים interpreted the verse cited above homiletically as follows: for this statement from the law of a rebellious elder. If a ,scholar refuses to accept one of the mitzvot of the Torah דָּרַשׁ רָבָ א: מַ אי דִּכְתִ יב: ״הַדּוּדָאִ ים נָתְ נוּ -What is the meaning of that which is written: “The mandrakes he is not punished as a rebellious elder, but rather in ac רֵ יחַ ״ – אֵ ּלוּ בַּ חוּרֵ י יִשְׂרָאֵ ל שֶׁ ּלֹא טָעֲמוּ [duda’im] yield a fragrance, and at our doors are all manner of cordance with the transgression. However, a scholar who טַ עַ ם חֵ טְ א . choice fruits, new and old, which I have laid up for you, O my rules against the laws of the Sages of his generation or the beloved” (Song of Songs 7:14)? “The mandrakes [duda’im] words of the earlier Sages, is a rebellious Elder and liable to yield a fragrance,”N these are the young men of Israel who have the death penalty (Maharatz Ĥayyut). never tasted the taste of sin.

And at our doors [petaĥeinu] are all manner of choice fruits“ ״וְעַל ּפְתָחֵינוּ ּכָל מְגָדִ ים״ – אֵ ּל וּבְּנֹות -megadim],” these are the daughters of Israel who inform [mag] יִשְׂרָאֵ ל שׁ ֶ ַּ מ ִ ּגידֹות ּפִתְ חֵ יהֶ ן לְבַעֲלֵ יהֶ ן. לָשׁ ֹון gidot] their husbands about their passageway [pit’ĥeihen], i.e., אַחֵ ר: שׁ ֶ אֹוגְ דֹות ּפִתְ חֵיהֶ ן לְבַעֲלֵיהֶ ן. they tell them when they are menstruating. Another version of this interpretation is: They bind [ogedot] their passageway and save it for their husbands, and do not have relations with others.

New and old, which I have laid up for you, O my beloved,” the“ ״חֲדָשִׁים ַםּג יְשָׁנִים דֹּודִי צָפ ַּנְתִי לָךְ״, Congregation of Israel said before the Holy One, Blessed be אָמְרָ ה ּכְנֶסֶ ת יִשְׂרָאֵ ל לִ פְנֵי הַ ָ ּקדֹושׁ בָּ רוּךְ He, and continued: Master of the Universe, I have decreed הוּא:רִבֹּונֹו שֶׁל עֹולָם, הַרְבֵּה ּגְזֵירֹות many decrees upon myself through the enactments and ordi- nances of the Sages, more than what You decreed upon me in ּגָזַרְ ִ ּית לעַ יעַצְמִ יֹותֵ ר מִ ַּ מה שֶׁ ּגָזַרְ ָּת עָלַ י – the Torah, and I have fulfilled them. These are the new laws וְק ִּּיַימְתִים. which were added to the old ones stated in the Torah.

It was related that Rav Ĥisda said to one of the Sages who would אָמַ ר לֵ ּיה רַ ב חִסְ דָּ א לְהַ הוּא מִ דְּרַ בָּ נַן דַּ הֲ וָ ה arrange the traditions of the aggada before him: Did you hear ָ קא מְסַדֵּ ר אַ ּגָדָתָ א ַ ק ֵּ מ ּיה: מִ י שְׁמִ יעַ לָךְ what the meaning of: New and old is? He said to him: These,the ״חֲדָשׁ ִ ים ַ ּגם יְשׁ ָ נִים״ מַ הוּ? אֲמַ ר לֵ ּיה: אֵ ּלוּ new, are the more lenient mitzvot, and these, the old, are the .more stringent mitzvot מִ צְ ֹות ַ ק ּלֹות וְאֵ ּלוּ מִ צְ ֹות חֲ מוּרֹות.

Rav Ĥisda said to him: This cannot be so, for was the Torah אָ מַ ר לֵ ּיה: וְכִ י ּתֹורָ ה ּפְעָמִ ים ּפְעָמִ ים ְּ נִיתנָ ה? given on two separate occasions, i.e., were the more lenient and אֶ ּלָא הַ ּל ָלוּ ימִדִּבְרֵ תֹורָ ה, וְהַ ּלָלוּ מִדִּבְרֵ י more stringent mitzvot given separately? Rather, these, the old, סֹופְרִ ים. are mitzvot from the Torah, and these, the new, are from the Sages.

Rava expounded another verse in similar fashion: What is the דָּרַשׁרָבָ א: מַ אי דִּכְתִ יב: ״וְיֹותֵ ר מֵהֵמָ ה N meaning of that which is written: “And more than these, my בְּ נִי הִ רּזָהֵ עֲשׂ ֹות סְ פָרִ ים הַרְ בֵּ ה וגו׳״ – בְּ נִי! son, be careful: of making many books [sefarim] there is no end; ָהִ ּז הֵ ר בּ דִ ְ בְ רֵ י ס ֹו פְרִים ֹו תֵ ר מִ ּ ד בְ ִ רֵ י ת ֹורָ ה . and much study is a weariness of the flesh” (Ecclesiastes 12:12)? My son, be careful to fulfillthe words of the Sages [soferim] even שׁ יֶדִּבְרֵ תֹורָ ה יֵשׁ בָּהֶ ן עֲשֵׂ ה וְ לֹא תַעֲשֶׂ ה, more than the words of the Torah. For the words of the Torah וְדִבְרֵי סֹופְרִים – ָלּכ הָעֹובֵר עַל דִּבְרֵי include positive and negative commandments, and even with ס ֹו רִפ יְ ם חַ ָ ּי י ב מִ י תָ ה . regard to the negative commandments, the violation of many of them is punishable only by lashes. Whereas with respect to the words of the Sages, anyone who transgresses the words of the Sages is liable to receive the death penalty,N as it is stated: “And whoever breaches through a hedge, a snake shall bite him” (Eccle- siastes 10:8), taking hedges to refer metaphorically to decrees.

Lest you say: If the words of the Sages are of substance and have שׁ ֶ ָּ מא ּתֹאמַ ר אִ ם יֵשׁ בָּהֶ ן מַ ּמָשׁ מִ ּפְנֵי מַ ה ,such great importance, why were they not written in the Torah ּלֹא נִכְ ְּ תבוּ – אָמַ ר ק אְרָ ״עֲשֹׂות סְ פָרִ ים therefore, the verse states: “Of making many books there is no הַרְבֵּ ה אֵ ין ֵ קץ״. end,” meaning that it is impossible to fully commit the Oral Torah to writing, as it is boundless. Perek II . 21b 115 . ׳ב קרפ :אכ ףד HALAKHA -What is the meaning of the words: “And much study [lahag] is a weari ״וְלַהַ ג הַרְבֵּ ה יְגִ יעַ ת בָּשָׂ ר״. אָמַ ר רַ ב ַּפ ָּ פא King Solomon instituted the ordinance of eiruv – ness of the flesh”?N Rav Pappa, son of Rav Aĥa bar Adda, said in the בְּרֵ ּיה דְּרַ ב אַחָ א בַּ ר אַדָּ א מִ ּשְׁמֵ ּיה דְּרַ ב King Solomon and his court : [name of Rav Aĥa bar : This teaches that whoever mocks [malig שׁ ְ לֹמֹה ִּ תי ֵ ּקן עֵ ירוּבִ ין אַחָ א בַּ ר ָ ּעוּלא: מְלַ ֵּ מד שׁ ֶ ָ ּכל הַ ּמַלְעִ יג עַ ל instituted the rabbinic decree that one may not the words of the Sages will be sentenced to boiling excrement, which ידִּבְרֵ חֲכָמִ יםנִידּ ֹון בְּ הצֹואָ רֹותַחַ ת. carry on Shabbat from one private domain into another private domain until an eiruv has been results from the weariness of the flesh of man. established between them (Rambam Sefer Ze- ?[Rava strongly objects to this explanation: Is it written: Mock [la’ag מַתְ ִ קיף לָ ּה רָבָ א: מִ י ּכְתִ יב ״לַעַ ג״? ״לַהַ ג״ .(manim, Hilkhot Eiruvin 1:2 -Lahag” is the word that is written. Rather, the verse must be under“ ּכְתִ יב! אֶ ָ ּלא: ָל ּכהַ הֹוגֶה ןבָּהֶ טֹועֵ ם טַעַ ם stood in the opposite manner: Whoever meditates [hogeh] upon them, ָבּ ָשׂ ר . the words of the Sages, experiences enjoyment as if it had the taste of meat. Concerning the significance of observing the words of the Sages, the ּתָנוּ רַבָּנַן: מַעֲשֶׂה בְּרַבִּי עֲקִיבָא שֶׁהָיָה Gemara relates: The Sages taught in a baraita: It once happened that חָ בוּשׁ בְּבֵ ית הָאֲ סוּרִ ין וְהָיָה ירַבִּ יְהֹושֻׁעַ Rabbi Akiva was incarcerated in a prison, and Rabbi Yehoshua הַ ּגַרְ יסִ מְשׁ ָרְ תֹו. בְּכָ ליֹום וָ יֹום הָ יוּ מַכְ נִיסִ ין HaGarsi would come to the prison to attend to his needs. Every day his disciples would bring him water in a measured quantity. One day לֹו מַ יִם בְּמִ דָּ ה. יֹום דאֶחָ מְ צָ אֹו שׁ ֹומֵ ר בֵּ ית the prison guard met Rabbi Yehoshua HaGarsi and said to him: The הָאֲ סוּרִ ין, ראָמַ לֹו: הַ ּיֹום מֵ ימֶ ךָ מְ רוּבִּ ין, amount of your water today is more than usual; perhaps you need it in שֶׁ ָ ּאמ לַחֲ תֹור בֵּ ית הָאֲ סוּרִ ין אַ ָּ תה צָרִ יךְ ! order to soften the walls and thus undermine the prison. He then שׁ ָ פ ַךְ חֶצְיָין, ןוְנָתַ לֹו חֶצְיָין. poured out half the water, and gave him the other half to take in to Rabbi Akiva. When Rabbi Yehoshua came to Rabbi Akiva, and the latter saw the ּכְשׁ ֶבָּ א אֵ צֶ ל רַ בִּ י עֲ ִ קיבָ א, אָמַ רלֹו: יְהֹושׁ ֻעַ , small amount of water he had brought, he said to him: Yehoshua, do אֵין אַ ָהּ ת יֹודֵעַשֶּׁזָ ֵןק אֲנִי וְחַּיַי ּתְלוּיִין you not know that I am old, and my life depends on your life? No בּ חְַ ּיֶ י ךָ ? one else brings me water, so if you bring me less than I need, my life is endangered. After Rabbi Yehoshua related to him the entire incident, Rabbi Akiva חסָ לֹו ָל ּכאֹותֹו הַ ּמְאֹורָ ע. ראָמַ לֹו: ֵּ תן -said to him: Give me water so that I may wash my hands. R abbi Ye לִי מַיִם שֶׁאֶ ּטֹול יָדַ י .אָמַר לֹו: לִשְׁ ּתֹות hoshua said to him: The water that I broughtwill not suffice for drink- אֵ ין מַ ּגִיעִ ין, לִ ּיטֹול יָדֶ יךָ מַ ּגִיעִ ין?! אָמַ ר ing; how will it suffice for washing your hands? He said to him: What can I do; for transgressing the words of the Sages and eating without לֹו: המָ האֶעֱשֶׂ שֶׁחַּיָיבִים עֲלֵיהֶ ן מִ יתָ ה, ,first washing hands one is liable to receive the death penalty. And if so מוּטָב אָ מוּת מִ תיתַ יעַצְמִ וְלֹא אֶעֱ בֹור -it is better that I should die my own death by thirst, rather than trans עַ ל דַּ עַ ת חֲ בֵ י רַ י . gress the opinion of my colleagues who enacted that one must wash hands before eating. They said that he would not taste anything until Rabbi Yehoshua אָמְ רוּ: לֹא טָעַ ם ְּ כלוּם דעַ שׁ ֶהֵבִ יא לֹו מַ יִם brought him water and he washed his hands. When the Sages heard וְ נָטַ ל יָדָ יו. ּכְשׁ ֶ ׁ ּשָמְ עוּ חֲכָמִ ים בַּ דָּבָ ר, אָמְ רוּ: about this, they said: If in his old age and weakened state he is still so מַ ה בְּ זִ ְ קנוּתֹו ּכ ָךְ – בְּ יַלְ דוּתֹו עַ ל אַ חַ ת ַ ּכ ָּ מה meticulous in his observance of the mitzvot, how much more so must he have been in his youth. And if in prison he is so scrupulous in his וְכַ ָּ מה. וּמַ ה בְּבֵית הָאֲ סוּרִ ין ּכָךְ – שֶׁ ּלֹא .behavior, how much more so must he have been when not in prison בְּבֵ ית הָאֲ סוּרִ ין עַ ל אַחַ ת ַ ּכ ָּ מה וְכַ ָּ מה. Rav Yehuda said that Shmuel said: At the time that King Solomon אָמַ ר רַ ב יְהוּדָ ה, אָמַ ר שְׁ מוּאֵ ל: בְּשָׁעָה H N instituted the ordinances of eiruv of courtyards and of washing hands שׁ ֶ ִּ תי ֵ ּקן שׁ ְ לֹמֹה עֵ ירוּבִ ין וּנְטִ ילַ ת יָדַ יִם, יָצְתָ ה to purify them from their impurity, which are added safeguards to the בַּ ת קֹול וְאָמְרָ ה: ״בְּ נִי אִ ם חָכָ ם לִבֶּ ךָ יִשׁ ְמַ ח words of the Torah, a Divine Voice emerged and said in his praise: “My son, if your heart is wise, My heart will be glad, even Mine” (Proverbs לִבִּ י םַ ּג אָ נִי״, וְ אֹומֵ ר: ״חֲכַ ם בְּ נִי וְשַׂ ַּ מח לִבִּ י And it states with regard to him: “My son, be wise and make My .(23:15 וְ אָ שׁ ִ י בָ ה ֹ ח רְ ִ פי דָ בָ ר ״ . heart glad, that I may respond to he who taunts Me” (Proverbs 27:11). -The Gemara cites additional teachings that Rava interpreted homileti דָּרַשׁרָבָ א: מַ אי דִּכְתִ יב: ה״לְכָ דּ ֹודִ י נֵצֵ א -cally: What is the meaning of that which is written: “Come, my be הַ ּשָׂדֶ ה נָלִ ינָה בַּ ְּכפָרִ ים נַשְׁ ִ ּכימָ ה לַ ּכְרָמִ ים loved, let us go forth into the field; let us lodge in the villages. Let us נִרְאֶ ה אִ ם ּפָרְ חָ ה הַ ֶּג ֶ פן ִּ פ ַּ תח הַסְּמָדַ ר הֵ נֵצוּ get up early to the vineyards; let us see if the vine has flowered, if the grape blossoms have opened, if the pomegranates are in flower; there הָרִ ּמֹונִים שׁ ָ ם אֶ ֵ ּןת תאֶ דּ ֹודַ י לָךְ ״. will I give you my loves” (Song of Songs 7:12–13)?

NOTES – The ordinances of eiruv of courtyards and of washing hands לַ הַ ג הַ רְ ֵבּ ה ְ י גִ י עַ ת – And much study is a weariness of the flesh In the Sefer Mitzvot Gadol, based on Rav Hai : ּתַ ַ קנָ ת עֵ ירוּבִ ין וּנְטִ ילַ ת יָדַ יִם The Rambam states as follows in his Commentary on the : ָבּ ָשׂ ר Mishna: The Sages state that whoever mocks the words of the Gaon, it is explained that the period of King Solomon was the first Sages will be sentenced to boiling excrement. There is no greater appropriate time for instituting these decrees. The rationale is based boiling excrement than the foolishness that induced him to mock on the Gemara at the end of Chapter One, where it is taught that the words of the Sages. You will find that the only person who neither the joining of courtyards [eiruvin] nor the washing of hands dismisses their words is one who seeks after his lusts, and prefers need be observed at a time of war. Until King Solomon’s days there his sensory pleasures, which do not incline his heart to anything were constant wars, and as a man of peace he was the first who could enlightened. establish these institutions and safeguards.

׳ב קרפ :אכ ףד . Perek II . 21b 116 With regard to the words: “Come, my beloved, let us go ה״לְכָ דּ ֹודִ י נֵצֵ א הַ ּשָׂדֶ ה״ – אָ מְרָ ה ְ ּכנֶסֶ ת יִשְׂרָאֵ ל Rashi explains (Yevamot : אִ י ֵ ּז ן וְ חִ ֵ ּקר – The And he weighed and sought out :לַהַ ג הַרְ בֵּ ה יְגִ יעַ ת בָּ שָׂ ר– forth into the field,” the Congregation of Israel said before And much study is a weariness of the flesh לִ פְנֵי הַ ָדֹושׁ ּק בָּ רוּךְ הוּא:רִבּ ֹונֹו ֶ לשׁ עֹולָ ם, אַ ל the Holy One, Blessed be He: Master of the Universe, do Rambam states as follows in his Commentary on the Mishna: The Sages 21a) that before the time of King Solomon the Torah was difficult to NOTES ּתְדִ ינֵנִי ּכְיֹושְׁבֵ י כְרַ ּכִים שֶּׁיֵשׁ בָּהֶ ן ּגָזֵל וַעֲרָ יֹות state that whoever mocks the words of the Sages will be sentenced understand, due to a lack of suitable explanations. King Solomon not judge me like those who reside in large cities where The mandrakes [duda’im] yield a fragrance – : This to boiling excrement. There is no greater boiling excrement than the provided the Torah with handles, in a manner of speaking, by means הַ ּ ד ּ ו דָ אִ י ם ָ נ תְ נ ּ ו רֵ י חַ וּשׁ ְ בוּעַ ת שׁ ָ וְ א וּשׁ ְ בוּעַ ת שׁ ֶ ֶ קר. ״נֵצֵ א הַ ּשָׂדֶ ה״ – there is robbery and licentiousness, and vain oaths and second interpretation of the verse refers to the usual sense of the word foolishness that induced him to mock the words of the Sages. You will of his proverbs and explanations, so that everyone could understand it. .(false oaths, but rather: “Let us go forth into the field,” duda’im, as a fragrant plant (Maharsha בּ ֹא וְאַרְאֲ ךָ ַּ תלְמִ יידֵ חֲכָמִ ים ֶ שׁ עֹוסְ ִ קין בַּ ּתֹורָ ה find that the only person who dismisses their words is one who seeks come and I will show You Torah scholars who work the מִ ּת ֹו ךְ הַ דְּ חָ ד Maharsha explains that this hints at after his lusts, and prefers his sensory pleasures, which do not incline : י וְ ֹו תֵ ר מֵ הֵ מָ ה – And furthermore land but nonetheless engage in Torah study, in poverty and the Torah itself, as is written a few verses earlier: “Words of truth written his heart to anything enlightened. HALAKHA in distress. in proper form” (Ecclesiastes 12:10). :שׁ ְ לֹמֹה ִּ תי ֵ ּקן עֵ ירוּבִ ין – King Solomon instituted the ordinance of eiruv ּתַ ַ ק ָ נ ת – The ordinances of eiruv of courtyards and of washing hands Anyone who transgresses the words of the Rabbis – : In the Sefer Mitzvot Gadol, based on Rav , it King Solomon and his court instituted the rabbinic decree that one עֵ ירוּבִ ין וּ נְטִ ילַ ת יָדַ יִ ם ָ לּכ הָ עֹובֵ ר עַ ל ”,With regard to the words, “Let us lodge in the villages ״נָלִינָה בַּ ְּכפָרִ ים״ אַ ל ִּתקְרִ י ״בַּ ְּכפָרִ ים״ אֶ ּלָא Some commentaries find support for this statement from is explained that the period of King Solomon was the first appropriate may not carry on Shabbat from one private domain into another : בְ דּ ִ רֵ י ס ֹו ְ פרִ י ם do not read the phrase as: In the villages [bakefarim], the law of a rebellious elder. If a scholar refuses to accept one of the time for instituting these decrees. The rationale is based on the Gemara private domain until an eiruv has been established between them ״בַּ ּכֹופְרִ ים״ – בֹּא וְאַרְאֲךָאֹותָ ם שֶׁהִשְׁ ּפַעְ ָּ ת but rather as: By the deniers [bakoferim], meaning, come .(mitzvot of the Torah, he is not punished as a rebellious elder, but at the end of Chapter One, where it is taught that neither the joining of (Rambam Sefer Zemanim, Hilkhot Eiruvin 1:2 ןלָהֶ טֹובָ ה וְהֵ ן ָּכ ְ פרוּ בְּךָ . and I will show You the nations of the world, whom You rather in accordance with the transgression. However, a scholar who courtyards [eiruvin] nor the washing of hands need be observed at a showered with good, but yet they have denied You. rules against the laws of the Sages of his generation or the words of time of war. Until King Solomon’s days there were constant wars, and the earlier Sages, is a rebellious Elder and liable to the death penalty as a man of peace he was the first who could establish these institu- .Let us get up early to the vineyards,” these are the syna- (Rav Tzvi Hirsch Ĥayyot). tions and safeguards“ ״נַשׁ ְ ִ ּכימָ ה לַ ּכְרָמִ ים״ – אֵ ּלוּ בָ ֵיּ תכְנֵסִ ּיֹות וּבָ ֵּ תי gogues and houses of study. “Let us see if the vine has מִדְרָשׁ ֹות. ״נִרְאֶ ה אִ ם ּפָרְ חָ ה הַ ֶּג ֶ פן״ – אֵ ּלוּ בַּעֲלֵ י flowered,” these are the masters of Bible,who are proficient מִ קְרָ א. ״ִּ פ ַּ תח הַסְּמָדַ ר״ – אֵ ּלוּ בַּעֲלֵי מִשְׁנָה. in the first stage of Torah study.“If the grape blossoms have -opened,” these are the masters of Mishna. “If the pome ״הֵ נֵצוּ הָרִ ּמֹונִים״ – אֵ ּלוּ בַּעֲלֵ י ּגְמָרָ א. ״שׁ ָ ם אֶ ֵּ תן .granates are in flower,” these are the masters of Gemara תאֶ דֹּודַ י לָךְ״ – אַרְאֲךָ ּכ יְבֹודִ וְגֹודְלִי, שֶׁבַח There will I give you my loves,” means I will show You“ בָּ נַי וּבְנֹותַ י. my glory and my greatness, the praise of my sons and daughters, how they adhere to sanctity.

.The Gemara expounds further concerning King Solomon אָמַ ר רַ ב הַמְ נוּנָא: מַ אי דִּ כְתִ יב: ״וַ יְדַ בֵּ ר שׁ ְ לֹשׁ ֶ ת Rav said: What is the meaning of that which is אֲ לָ ִ פים ָ למָשׁ וַ ייְהִ ִ שׁ ירֹו חֲמִ ׁ ָּ שה וָאָ לֶ ף״ – מְ לַ ֵּ מד written: “And he spoke three thousand proverbs, and his שֶׁאָמַ ר שְׁ לֹמֹה עַל ּכָל דָּבָ ר וְדָבָ ר שֶׁ ל ּתֹורָ ה poems were a thousand and five”(i Kings 5:12)? Thisteach - es that Solomon pronounced three thousand proverbs for שְׁ לֹשֶׁ ת אֲלָפִים מָשָׁ ל, עַל ּכָל דָּבָ ר וְדָבָ ר שֶׁ ל each and every word of the Torah, and one thousand and סֹופְרִ ים חֲמִ ׁ ָּ שה וָאָ לֶ ף טְעָמִ ים. five reasons for each and every word of the Scribes.

Rava also taught: What is the meaning of that which is דָּרַשׁ רָבָ א: מַ אי דִּכְתִ יב: ״וְ יֹותֵ ר שׁ ֶהָ יָה קֹהֶלֶ ת written: “And besides being wise,Koheleth also taught the םחָכָ עֹוד לִ ֵ ּדימ תדַּעַ תאֶ םהָעָ ]וְ [אִ יּזֵן וְחִ ֵ ּקר people knowledge; and he weighed, and sought out, and ִּ תי ֵ ּקן מְשׁ ָ לִ ים הַרְ בֵּ ה״. ״לִ ֵּ ימד דַּ עַ ת אֶ ת הָעָ ם״ – set in order many proverbs” (Ecclesiastes 12:9). Rava inter- ,preted homiletically: He taught the people knowledge דְּ אַ גְ מַ רֵ י ּה בְּ סִ ימָ נֵי טְ עָ מִ ים, וְאַ סְ בַּ רָ ּה ְ בּ מַ א י meaning he taught it with the accentuation marks in the דְּדָמֵי ּלֵיה. Torah, and he explained each matterby means of something similar to it.

With regard to: “And he weighed [izzen], and sought out,N ״]וְ[אִ יּזֵן וְחִ ֵ ּקר ִּ תיֵ ּקן מְשָׁלִים הַרְבֵּה״ – אָמַ ר and set in order many proverbs,” Ulla said that Rabbi ָ ּעוּלא, אָמַ ר רַ בִּ י אֱ לִ יעֶ זֶ ר: בַּ ְּ תחִ ָ ּילה הָ יְתָ ה ּתֹורָ ה Eliezer said: At first the Torah was like a basket without דֹּומָה לִכְפִיפָה שֶׁאֵין ּלָה אָזְנַיִם, עַד שֶׁבָּא handles [oznayim], until Solomon came and made handles for it. By means of his explanations and proverbs שׁ ְ לֹמֹה וְעָשָׂ ה לָ ּה אָ זְנַיִם. he enabled each person to understand and take hold of the Torah, fulfill its mitzvot, and distance himself from trans- gressions.

,With regard to the verse, “His head is as the most fine gold ״ ְ קוֻ ּוצֹותָ יו ַּ תלְ ַּ ת ִ ּלים״. אָמַ ר רַ ב חִסְ דָּ א, אָמַ ר מָ ר his locks [kevutzotav] are wavy [taltalim], and black as a עוּקְבָ א: מְלַ ֵד ּמשׁ ֶ ּיֵשׁ לִדְ רֹושׁ עַ ל ָ ּכל קֹוץ וָ קֹוץ raven” (Song of Songs 5:11), Rav Ĥisda said that ּ ִ תי לֵ י ּ לִ ִי תי ם שׁ ל ֶ הֲ לָ כ ֹו ת . said: Thisteaches that it is possible to expound from each and every stroke [kotz] of the letters in the Torahmounds upon mounds [tilei tilim] of laws.

Black [sheĥorot] as a raven [orev] means: In whom do you ״שׁ ְ חֹורֹות ָּ כעֹורֵ ב״ – בְּמִ י אַ ּהָ ת מֹוצְאָ ן – בְּמִ י find the words of Torah? In him

NOTES Rashi explains (Ye- King Solomon provided the Torah with handles, in a manner of : אִ י ֵ ּז ן וְ חִ ֵ ּקר – And he weighed and sought out vamot 21a) that before the time of King Solomon the Torah was speaking, by means of his proverbs and explanations, so that difficult to understand, due to a lack of suitable explanations. everyone could understand it.

Perek II . 21b 117 . ׳ב קרפ :אכ ףד