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Daf Ditty Eruvin 54- Healing the Broken Soul

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Daf Ditty Eruvin 54- Healing the Broken Soul Daf Ditty Eruvin 54: Healing the Broken Soul Make Yourself a Desert Wilderness Being like a Midbar can also mean developing a sense of openness. Especially in today’s crowded, overstimulating world, how do you clear your mind, open your heart, and find your sense of awe? For me, it can be standing to pray, sitting to breath and meditate, or going outside for a run in nature. It can be taking a few minutes of transition to set my intention or review the last thing I did. Julie Hilton Danan 1 2 The Gemara relates more of Berurya’s wisdom: Berurya came across a certain student who was whispering his studies rather than raising his voice. 3 She kicked him and said to him: Isn’t it written as follows: “Ordered in all things and secure” (ii Samuel 23:5), which indicates that if the Torah is ordered in your 248 limbs, i.e., if you exert your entire body in studying it, it will be secure, and if not, it will not be secure. The Gemara relates that it was similarly taught in a baraita: Rabbi Eliezer had a student who would study quietly, and after three years he forgot his studies. The Gemara cites instructions issued by Shmuel that are similar to those of Berurya. Shmuel said to Rav Yehuda: Keen scholar [shinnana], open your mouth and read from the Torah, open your mouth and study the Talmud, in order that your studies should endure in you and that you should live a long life, as it is stated: “For they are life to those who find them, and health to all their flesh” (Proverbs 4:22). Do not read: “To those who find them [lemotzeihem],” but rather “to those who express them [lemotzi’eihem],” with their mouth. The Gemara cites additional instructions issued by Shmuel: Shmuel said to Rav Yehuda, his beloved student: Keen scholar, grab and eat, grab and drink, as the world from which we are departing is like a wedding feast, whose joy is only temporary, and one who does not take pleasure in it now will not be able to do so in the future. Similarly, Rav said to Rav Hamnuna: My son, if you have money, do well for yourself. There is no point waiting, as there is no pleasure in the netherworld, and death does not tarry. And 4 if you say: I will save up in order to leave for my children, who told you the law of the netherworld, i.e., how do you know which of you will die first (Arukh)? People are similar to grass of the field, in that these blossom, i.e., grow, and their actions are blessed, and these wither and die. Having expounded the verse “For they are life to those who find them” as referring to the Torah, the Gemara cites another teaching related to this verse that praises the Torah. Rabbi Yehoshua ben Levi said: One who is walking along the way without a companion and is afraid should engage in Torah study, as it is stated with regard to the words of Torah: “For they shall be a graceful wreath [livyat ḥen] for your head, and chains about your neck” (Proverbs 1:9). The word livyat is understood here as a reference to levaya, accompaniment, so that the verse is interpreted to mean that Torah is a graceful accompaniment to one who is traveling. One who feels pain in his head should engage in Torah study, as it is stated: “For they shall be a graceful wreath for your head.” One who feels pain in his throat should engage in Torah study, as it is stated: “And chains about your neck.” One who feels pain in his intestines should engage in Torah study, as it is stated: “It shall be health to your navel” (Proverbs 3:8). One who feels pain in his bones should engage in Torah study, as it is stated: “And marrow to your bones” (Proverbs 3:8). One who feels pain in his entire body should engage in Torah study, as it is stated: “And health to all their flesh” (Proverbs 4:22). Torah cures many ailments. שח ושארב קוסעי הרותב - Headache – שח ב ג ר ו נ ו י ע ס ו ק ב ת ו הר - Throat the in Pain – שח יעמב ו קוסעי הרותב הרותב קוסעי יתומצעב ו שח - Stomach the in Pain – הרותב קוסעי ופוג לכב שח - Pain in one's bones 5 רמאנש לכלו ורשב אפרמ - - Torah actually cures one's entire body is better than any medicine, because most medications only work for הרות We see that the is הרות specific parts of the body - and also sometimes have negative side effects - while completely beneficial for everything. Rav Yehuda, son of Rabbi Ḥiyya, said: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that when a person gives a drug to his fellow, it is good for this part of his body and it is harmful to that other part of his body. But the attribute of the Holy One, Blessed be He, is not so; He 6 gave the Torah to the Jewish people, and it is a drug of life for one’s entire body, as it is stated: “And health to all their flesh.” And Rabbi Eliezer also said: What is the meaning of that which is written: “His cheeks are like a bed of spices” (Song of Songs 5:13)? If a person makes himself humble like this garden bed upon which everyone treads, and like this spice with which everyone perfumes himself, i.e., which benefits not only the one who wears it, his Torah study will endure. But if not, his Torah study will not endure. Rava said to him: If a person makes himself humble like this wilderness, which is open to all and upon which everyone treads, the Torah will be given to him as a gift [mattana]. And once it is given to him as a gift, he inherits it [neḥalo] and God [El] makes it His inheritance, as it is stated: “And from Mattanah to Nahaliel.” And once God has made it His inheritance, he rises to greatness, as it is stated: “And from Nahaliel to Bamoth,” which means heights. 7 Learning a Lesson from Travels in the Wilderness Steinzaltz (OBM) writes:12 A fairly common occurrence in the Babylonian Talmud is a segue from the discussion of halakha to aggada. Our Daf in its entirety, is made up of a collection of homilies based on passages in Tanakh. As an example, the Gemara brings Rav Mattana’s drasha (=exposition) on the passage (Bamidbar 21:18) U’mi-midbar Mattana – describing the Jewish People’s travels through the desert to a place called Mattana on their way to the Land of Canaan. Rav Mattana explains this to mean that if a person behaves in a humble manner, that he allows himself to be like a wilderness which is open for all to walk through, he will be rewarded with success in his studies. To illustrate this homily further, the Gemara tells the story of Rava the son of Rav Yosef bar Hama who was estranged from his friend and teacher, Rav Yosef. The day before Yom Kippur he went to Rav Yosef to try and come to some reconciliation. As he arrived, he found Rav Yosef’s servant preparing a drink for his master, and Rava offered to prepare the drink in his stead and bring it to 1 https://steinsaltz.org/daf/eiruvin54/ 2 8 Rav Yosef. Rav Yosef – who was blind – tasted the drink and immediately commented that it was diluted more than usual, just like Rava the son of Rav Yosef bar Hama used to prepare it. This allowed Rava the son of Rav Yosef bar Hama to introduce himself. Rav Yosef asked him to interpret the passage in Bamidbar (21:18) that listed the stops of the Children of Israel on their way to Israel. Based on wordplay, making use of the root of each place-name, Rava the son of Rav Yosef bar Hama presented the following explanation: Rava said to him: If a person makes himself humble like this wilderness, which is open to all and upon which everyone treads, the Torah will be given to him as a gift [mattana]. And once it is given to him as a gift, he inherits it [nehalo] and God [El] makes it His inheritance, as it is stated: “And from Mattanah to Nahaliel.” And once God has made it His inheritance, he rises to greatness, as it is stated: “And from Nahaliel to Bamoth,” which means heights. And if he becomes haughty, the Holy One, Blessed be He, lowers him, as it is stated: “And from Bamoth to the valley.” And if he repents, the Holy One, Blessed be He, raises him back up, as it is stated: “Every valley shall be exalted” (Isaiah 40:4). In effect, Rav Yosef’s request to interpret the passage offered an opening for Rava the son of Rav Yosef bar Hama to apologize. The disagreement that led to their estrangement is described in the Gemara Nedarim 55a, when Rava sent a question to Rav Yosef. Unhappy with the answer that he received in response, he said that it was useless to him, as the original question still remained. Rav Yosef took offense, saying “if you don’t need me, don’t send me any more questions.” From the apology that appears in our Gemara, clearly Rava came to recognize the folly of his arrogant behavior.
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