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Daf Ditty Shabbes 147: Waters of Heresy

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Daf Ditty Shabbes 147: Waters of Heresy Daf Ditty Shabbes 147: waters of heresy Supper at Emmaus by Caravaggio, 1601 Woe to the crown of pride of the 1 א וֹה י , ֲ ﬠ ֶ ט תֶ ר תארכּשׁ ִֹיפ ו,ְםיֵֵגֶּארוּ נץצ ְ,ליִבַ ִֵֹ ְ,ליִבַ נץצ ו,ְםיֵֵגֶּארוּ ִֹיפ תארכּשׁ drunkards of Ephraim, and to the פיתְצב ְִַוֹתּרִא ְ -- ﬠרֲאשׁ ֶ ַל - אֹרשׁ ֵ גּ אי - ָנְשׁמ ,ִים ,ִים ָנְשׁמ ,fading flower of his glorious beauty ֵיוּמֲהל יָי .ִן ָ ימה which is on the head of the fat valley of them that are smitten down with wine! ISA 28:1 1 The mishna taught: However, one may not exert himself on Shabbat. Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: It is prohibited to stand on the floor of the therapeutic bathhouse of Deyomset on Shabbat, because it warms and heals even if one is not bathing or exerting himself. Rav Yehuda said that Rav said: The entire period that bathing in Deyomset is therapeutic is twenty- one days; and Shavuot is included. The Gemara raises a dilemma: Is Shavuot on this side, at the beginning, of the twenty-one-day period, or on this side, at the end, of the twenty-one days? Come and hear a resolution to this dilemma from that which Shmuel said: All medicinal drinks are effective from Passover to Shavuot; apparently, the waters of the Deyomset are therapeutic in the time period leading up to Shavuot. The Gemara rejects this proof: Perhaps there, with regard to medicinal drinks, it is so, because the cooler the world, the better these drinks heal; however, here, with regard to bathing, the therapeutic effect is due to the heat, and therefore the warmer the world, the better. The time period during which bathing is effective would only begin with Shavuot. 2 Apropos Deyomset, the Gemara cites that Rabbi Ḥelbo said: The wine of Phrygia [Perugaita] and the water of the Deyomset deprived Israel of the ten lost tribes. Because the members of these tribes were attracted to the pleasures of wine and bathing and did not occupy themselves with Torah, they were lost to the Jewish people. RASHI Dimsis: name of a salty river (with healing properties) Wine of Prhygia: name of a state where the wine is superior/lauded. The ten tribes were (lost) overwhelmed: for they were self-indulgent people, engaged in pleasure, and had no time for Torah, which led them to foreign culture. The Gemara relates that once Rabbi Elazar ben Arakh happened to come there, to Phrygia and Deyomset, and he was drawn after them, and his Torah learning was forgotten. When he returned, he stood to read from a Torah scroll and was supposed to read the verse: ;This month shall be unto you the beginning of months' 2 ב ֹשׁזַּהדַהח הל רםשָׁחכֶֶ , ִיָ:םֳשֹׁאֶד ִראשׁוֹן .it shall be the first month of the year to you וּהא כָ ל ,םֶ חְ ל דָ ְשׁ יֵ נָשַּׁ ה .הָ ַָהי שׁד ְל,ֶכ ה 3 “This month shall be for you [haḥodesh hazeh lakhem]” (Exodus 12:2), but he had forgotten so much that he could barely remember how to read the Hebrew letters, and instead he read: Have their hearts become deaf [haḥeresh haya libbam], interchanging the similar letters reish for dalet, yod for zayin, and beit for khaf. The Sages prayed and asked for God to have mercy on him, and his learning was restored. The Mishna on today’s daf discusses the laws of bathing on Shabbat, which leads to an aggadic tradition about the dangers of pursuing a life of comfort and pleasure.1 The Gemara relates: The wine of Phrygia [Perugaita] and the water of the Deyomset deprived Israel of the ten lost tribes. Because the members of these tribes were attracted to the pleasures of wine and bathing and did not occupy themselves with Torah, they were lost to the Jewish people. The Gemara relates that once Rabbi Eleazar ben Arakh happened to come there, to Phrygia and Deyomset, and he was drawn after them, and his Torah learning was forgotten. When he returned, he stood to read from a Torah scroll and was supposed to read the verse: “This month shall be for you [haĥodesh hazeh lakhem]”(Shemot12:2), but he had forgotten so much that he could barely remember how to read the Hebrew letters, and instead he read: Have their hearts become deaf [haĥeresh haya libbam], interchanging the similar letters reish for dalet, yod for zayin, and beit for khaf. The Sages prayed and asked for God to have mercy on him, and his learning was restored. And that is what we learned in a Mishna that Rabbi Nehorai says: Exile yourself to a place of Torah and do not say that it will follow you, as if you are in a place of Torah, your colleagues will establish it in your hands, and do not rely on your understanding alone. It was taught: Rabbi Nehorai was not his name, but rather Rabbi Neĥemya was his name; and some say that Rabbi Elazar ben Arakh was his name and his statement was based on the personal experience of forgetting his Torah due to his failure to exile himself to a place of Torah. And why was he called Rabbi Nehorai? It was because he would illuminate [manhir] the eyes of the Sages in halakha. Rabbi Elazar’s error resulted from the similarity between the letters reish and dalet, yod and zayin, and beit and khaf. The Gemara relates the details of the error to underscore that even Rabbi Elazar ben Arakh, who was likened to an ever-flowing spring, reached so lowly a state when he left the company of the Sages (Maharsha). Deyomset The origin of this word is unclear. Some authorities suggest that it refers to the bathhouses of the ancient city Emmaus, and Deyomset is a corrupted version of the name of that city. Other 1 Steinzaltz 4 commentaries suggest that the word derives from the Greek δημόσιος, dèmosios, an adjective that refers to a public area, especially a bathhouse. Phrygia This is a reference to the small kingdom of Phrygia, Φρυγία, in Asia Minor.(see below) Rabbi Elazar ben Arakh disciple preeminent of Rabban Yoĥanan ben Zakkai, at the time of the destruction of the Second Temple. Rabban Yoĥanan ben Zakkai perceived Rabbi Elazar ben Arakh as his most outstanding disciple, surpassing both Rabbi Yehoshua and Rabbi Eliezer HaGadol, and praised him greatly, both in his presence and in his absence. He was a great scholar of aggada and of the esoterica of the Torah. However, as the midrash relates, he did not wish to settle with his colleagues in Yavneh. Rather, following his wife’s advice, he settled elsewhere, abandoning his Torah study, as the Gemara here relates. Apparently, he died young, long before his contemporaries. As such, Rabbi Elazar ben Arakh left a limited imprint in Talmudic literature. The stamp of his genius is apparent despite its absence from so many other realm. JASTROW: The dikdukei soferim amended the name to Perugaita Eccl Rabba 7:7:2: “he forgot his learning” 5 Otzar Midrashim 6 Avot deRabbi Natan 14 “Elazar, my son, you have comforted me as people are supposed to. When they all left, Elazar said: I am going to Damasit, a beautiful place with good, sweet water. They said: We will go to Yavneh, a place where there is an abundance of scholars who love the Torah. So he went to Damasit, the beautiful place with good, sweet water, and his reputation in Torah study diminished. And they went to Yavneh, the place where there was an abundance of scholars who all loved the Torah, and their reputations in Torah study grew.” I am interested in Phrygia since I am convinced (see below under heretical musings) that the brilliant Reb Elazar ben Aroch found more than mere wine (or the bathhouses of Emmaus) there. 7 That his so-called “forgetting his Torah” meant that something else caught his attention. The Phrygians (Greek: Φρύγες, Phruges or Phryges) were an ancient Indo-European people, initially dwelling in the southern Balkans – according to Herodotus – under the name of Bryges (Briges), changing it to Phryges after their final migration to Anatolia, via the Hellespont. However, the Balkan origins of the Phrygians are debated by modern scholars. From tribal and village beginnings, the state of Phrygia arose in the 8th century BC with its capital at Gordium. The Phrygian Kingdom, based out of Gordium, arose in the eighth century BC. Around 690 BC, it was invaded by the Cimmerians. Phrygia was briefly conquered by its neighbor Lydia, before it passed successively into the Persian Empire of Cyrus the Great and later the empire of Alexander and his successors. Later, it was taken by the Attalids of Pergamon, and eventually became part of the Roman Empire. The last mention of the Phrygian language in literature dates to the 5th century AD and it was likely extinct by the 17th century eventually became part of the Roman Empire. 8 The last mention of the Phrygian language in literature dates to the 5th century AD and it was likely extinct by the 17th century. It was the "Great Mother", Cybele, as the Greeks and Romans knew her, who was originally worshipped in the mountains of Phrygia, where she was known as "Mountain Mother". In her typical Phrygian form, she wears a long belted dress, a polos (a high cylindrical headdress), and a veil covering the whole body. The later version of Cybele was established by a pupil of Phidias, the sculptor Agoracritus, and became the image most widely adopted by Cybele's expanding following, both in the Aegean world and at Rome.
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