Ulla said to him: According to my opinion it is not diffi cult, and ָא ַמר ֵל ּיה: ָלא ְלִד ִידי ַק ׁ ְשָיא ְו ָלא ְלַרב according to Rav Yehuda’s opinion it is not diffi cult. According to ְי ּהוָדה ַק ׁ ְשָיא, ְלִד ִידי ָלא ַק ׁ ְשָיא: ֶ ּדֶר ְך my opinion it is not diffi cult because I hold that the concept of a ְר ָחוֹקה ַל ָּטהוֹר, ְו ֵאין ֶ ּדֶר ְך ְר ָחוֹקה distant journey applies only to one who is ritually pure, and the ַל ָּט ֵמא. principle of a distant journey does not apply to one who is ritu- ally impure. If one is ritually impure at the time of the slaughter, his obligation is immediately deferred to the second Pesaĥ regardless of the fact that he will become ritually pure in time to eat the off ering at nightfall.

Perek IX Daf 94 Amud a

HALAKHA According to Rav Yehuda’s opinion it is also not diffi cult, because ְלַרב ְי ּהו ָדה ָלא ַק ׁ ְש ָיא: ְט ֵמא ׁ ֶשֶרץ If one is within in his opinion the Torah itself deferred the obligation of one who : ַמ ּהו ֶ ּדֶר ְך ְר ָחוֹקה – What is a distant journey ַר ֲח ָמ ָנא ַ ּד ְח ֵי ּיה, ִ ּד ְכ ִתיב: ִ״א ׁיש ִא ׁיש fifteen mil of Jerusalem on Passover eve but does not arrive in is ritually impure through contact with a dead creeping animal ִּכי ִי ְה ֶיה ָט ֵמא ָל ֶנ ֶפ ׁש״, ִמי ָלא ָﬠ ְס ִק ַינן -time to participate in the Paschal lamb due to pedestrian traf to the second Pesaĥ, as it is writt en: “If any man of you or of ׁ ֶש ָחל ׁ ְש ִב ִיﬠי ׁ ֶש ּלוֹ ִל ְהיוֹת ְּב ֶﬠֶרב fic or camels and carriages, he is not considered to have been on a distant journey. Rather, he is considered to have been your generations shall be ritually impure due to a dead body” Numbers :). Are we not dealing even with a situation in which) ַה ֶּפ ַסח, ַו ֲא ִפ ּיל ּו ָה ִכי ָא ַמר ַר ֲח ָמ ָנא unable to offer the sacrifice due to circumstances beyond his his seventh day of purifi cation occurs on Passover eve, such that ִל ְיד ֵחי. .(control (Rambam Sefer Korbanot, Hilkhot Korban Pesaĥ 5:9 he can be ritually pure by nightfall and therefore he has the same NOTES status on that seventh day as one who became impure due to contact with a dead creeping animal? And nonetheless the Torah stated ִח ּיּוב – The liability of one who was not on a distant journey The Gemara addresses the liability that his obligation shall be deferred. Th is teaches that anyone who : ִמי ׁ ֶש ּלֹא ָה ָיה ְּבֶדֶר ְך ְר ָחוֹקה of one who was not on a distant journey but was unable is ritually impure at the time of the slaughtering has his obligation to arrive in time to offer the sacrifice due to unavoidable circumstances. However, a more fundamental question is deferred to the second Pesaĥ, even if he would be able to immerse whether or not the obligation applies to him at all. This is and become pure in time to eat the off ering on the fi rst Pesaĥ with especially relevant according to the Rambam, who holds the rest of the Jewish people. that one who was on a distant journey is not included in the Th e Sages taught: If one was standing outside the city of Modi’im ָּת ּנו ַר ָּב ַנן: ָה ָיה ֵעוֹמד ּחוץ ַל ּמ ִוֹד ִיﬠים obligation to observe the first Pesaĥ. Therefore, even if he and was able to enter Jerusalem on horses or mules but not by ְו ָיכוֹל ִל ָּיכ ֵנס ְּב ּסו ִסים ּו ִב ְפָרִדים, ָיכוֹל intentionally refrains from observing the second Pesaĥ, he is walking, I might have thought he would be liable to receive karet ְי ֵהא ַח ָיּיב – ַּת ְל ּמוד ַלוֹמר: ּ״ו ְבֶדֶר ְך exempt from punishment because the Torah itself exempted him from offering the Paschal lamb. This case is different than for failing to come to Jerusalem and off er the Paschal lamb; there- לֹא ָה ָיה״, ְו ַה ָּלה ָה ָיה ְּבֶדֶר ְך. that of one who was obligated to bring the offering but was fore, the verse states: “And is not on a journey” (Numbers :). prevented from doing so due to circumstances beyond his Th is person was on a distant journey and is therefore exempt.H control. Although he certainly is not liable to receive karet On the other hand, if one was standing closer to Jerusalem than ָה ָיה ֵעוֹמד ִל ְפ ִנים ִמן ַה ּמ ִוֹד ִיﬠים ְו ֵאין for failing to offer the Paschal lamb on the first Pesaĥ, he is -Modi’im but was not able to enter due to the camels and car ָיכוֹל ִל ָּיכ ֵנס ִמ ְּפ ֵני ְּג ַמ ִּלים ּו ְקרוֹנוֹת obligated to offer it, and he is liable if he intentionally refrains from observing the second Pesaĥ. riages that are carrying his family and delaying him, I might have ַה ְמ ַﬠ ְּכבוֹת אוֹתוֹ, ָיכוֹל לֹא ְי ֵהא thought he would not be liable for failing to off er the Paschal lamb ַח ָיּיב – ַּת ְל ּמוד ַלוֹמר: ּ״ו ְבֶדֶר ְך לֹא It is unclear whether : ִמַ ּדת ָה ָעוֹלם – The size of the world Rava’s measurement is meant to be the length of the world, because he is trying to enter; therefore, the verse states: “And was not on a journey,” and this person was not on a distant journey ָה ָיה״ – ַו ֲהֵרי לֹא ָה ָיה ַּבֶ ּדֶר ְך. part of its circumference, or the distance the sun appears to travel across the sky (see Rashi, Rashash, and commentaries and is therefore liable.N Th is person could have dismounted and on Ein Ya’akov). come to Jerusalem on foot, but he wanted to bring his family with The ge’onim him in a carriage and was consequently delayed. One’s liability is : ׁ ִש ָּיתא ַא ְל ֵפי ַפְר ֵסי – Six thousand parasangs noted that talmudic discussions such as these are not part determined based on his distance from Jerusalem. of the corpus of Torah law or theology that Jews must accept. Th e discussion above pertaining to the distance that an average ָא ַמר ָר ָבא: ׁ ִש ָּיתא ַא ְל ֵפי ַפְר ֵסי ָהֵוי -Rather, these statements are based upon a certain concep person can walk in a day is based on the assumption that he walks ָﬠ ְל ָמא, ְו ּסו ְמ ָכא ִ ּדְר ִק ָיﬠא ַא ְל ָפא tion of the world, with regard to which there were differences of opinion among the Sages themselves. The ge’onim also fi ve mil between dawn and sunrise. Th e Gemara brings support for ַּפְר ֵסי. ֲח ָדא ְּג ָמָרא ַו ֲח ָדא ְס ָבָרא. asserted that because the Sages conceded that the sages of this assumption. Rava said: Th e size of the worldN is six thousand the nations of the world were correct in their description of parasangs,N and the thickness of the fi rmamentB is one thousand the world, the model of the world presented in this context is irrelevant. However, it should be noted that according to parasangs. One of these measurements with regard to the size of some later commentators, the elements mentioned in this the world is a tradition, and one of the measurements is based upon discussion are related to the spiritual or ethical realms rather Rava’s own reasoning. than the physical world, as, according to them, the Sages did not differentiate between these realms. For this reason they defined the measurements of the Garden of Eden and BACKGROUND According : ּסו ְמ ָכא ִ ּדְר ִק ָיﬠא – Gehenna according to the terms of measurement of the The thickness of the firmament physical world, despite the fact that they are part of a differ- to the Gemara’s description, the firmament is a kind of dome. ent dimension of reality (see Responsa Maharam Alshakar). Over the course of the day the sun travels below the firma- ment, from the east, point A in the illustration, to the west, point B. During the twilight hours the sun passes through the firmament via openings, and it is not directly visible in the morning until it finishes passing through. The thickness of the firmament, measured by comparing the duration of twilight to the amount of time it takes the sun to travel from point A to point B, is marked by the arrow. Illustration depicting the sun’s daily path

פרק ט׳ דף צד. . Perek IX . 94a 182 NOTES -Th e Gemara explains: Rava holds like that statement which Rab ָס ַבר ָל ּה ִּכי ָהא ְ ּד ָא ַמר ַר ָּבה ַּבר ַּבר -This term is usu : ְּת ּיו ְב ָּתא – [ba bar bar Ĥana said that Rabbi Yoĥanan said: How far can an A conclusive refutation [teyuvta ally used when the Gemara presents a conclusive refutation of ָח ָנה ָא ַמר ַר ִּבי ָיוֹח ָנן: ַּכ ָּמה ְמ ַה ֵּל ְך average person walk in a day? One can walk ten parasangs, an amoraic statement on the basis of a tannaitic source that ָאָדם ֵּב ִינוֹני ַּביּוֹם – ֶﬠ ֶׂשר ַּפְר ָסאוֹת. which are forty mil. Th is is explained: From dawn until sunrise contradicts the statement of the amora. This is one of a number ֵמ ֲﬠלוֹת ַה ַּׁש ַחר ְו ַﬠד ָה ֵנץ ַה ַח ָּמה one can walk a distance of fi ve mil; from sunset until the emer- of expressions based on the Aramaic root tvb that have the con- gence of the stars one can walk another fi ve mil. Th erefore, it is notation of refutation. When an amora objects to the opinion of ֲח ִמ ָּׁשה ִמ ִילין, ִמ ְּׁש ִק ַיﬠת ַה ַח ָּמה ַﬠד found that the thickness of the fi rmament is one-sixth of the another amora, citing a tannaitic source, the expression used is ֵצאת ַה ּכ ָוֹכ ִבים ֲח ִמ ָּׁשה ִמ ִילין, ִנ ְמ ָצא distance that the sun travels during the day. Between sunrise and eitivei, an objection, e.g., X raised an objection [eitivei] against ְעוֹביוֹ ׁ ֶשל ָר ִק יﬠ ֶא ָחד ִמ ִּׁש ׁ ָשה ַּביּוֹם. sunset, the sun travels a distance of six thousand parasangs during the opinion of Y. When an amora raises an objection against an unattributed amoraic opinion, citing a tannaitic source, the the amount of time an average person can walk thirty mil. During expression employed is meitiv, he raised an objection. When the dawn and twilight periods in the morning and evening, when the Gemara itself raises an objection citing a tannaitic source, the sun passes through the thickness of the fi rmament, an average the term is meitivei, meaning an objection was raised. When person can walk fi ve mil, which is one-sixth of the distance he can the refutation is conclusive, the expression teyuvta is often used, walk between sunrise and sunset. Consequently, during dawn and bringing the discussion to a close. twilight the sun must also travel one-sixth of the distance it travels between sunrise and sunset, i.e., one thousand parasangs, which BACKGROUND The illustration depicts a map : ּכ ּו ׁש ּו ִמ ְצַרִים – is the thickness of the fi rmament. Cush and Egypt of the world drawn during the mishnaic period, based on data Th e Gemara raises an objection from the following baraita: Rab- provided by the geographer Ptolemy of Alexandria. This map ֵמ ִית ִיבי, ַר ִּבי ְי ּהו ָדה ֵאוֹמר: ְעוֹביוֹ bi Yehuda says: Th e thickness of the fi rmament is only one- shows the Egypt’s size relative to Cush, a name which referred ׁ ֶשל ָר ִק יﬠ ֶא ָחד ֵמ ֲﬠ ָׂשָרה ַּביּוֹם. ֵּתַדע, to a large part of the African continent in ancient times. tenth of the distance that the sun travels during the day. Know ַּכ ָּמה ְמ ַה ֵּל ְך ָאָדם ֵּב ִינוֹני ַּביּוֹם – ֶﬠ ֶׂשר that this is true because how far can an average person walk in a ַּפְר ָסאוֹת, ּו ֵמ ֲﬠלוֹת ַה ַּׁש ַחר ַﬠד ָה ֵנץ day between dawn and the emergence of the stars? One can walk ten parasangs, which are forty mil, and from dawn until sunrise ַה ַח ָּמה ַאְר ַּב ַﬠת ִמ ִילין, ִמ ְּׁש ִק ַיﬠת one can walk only four mil, which are one parasang. Th erefore, it ַה ַח ָּמה ְו ַﬠד ֵצאת ַה ּכ ָוֹכ ִבים ַאְר ַּב ַﬠת is found that the thickness of the fi rmament is only one-tenth ִמ ִילין, ִנ ְמ ֵצאת ְעוֹביוֹ ׁ ֶשל ָר ִק יﬠ ֶא ָחד -of the distance that the sun travels during the day. Th is is a refuta ֵמ ֲﬠ ָׂשָרה ַּביּוֹם. ְּת ּיו ְב ָּתא ְ ּדָר ָבא, tion of the opinion of Rava. Similarly, it is a refutation of the ְּת ּיו ְב ָּתא ְ ּד ּעו ָּלא, ְּת ּיו ְב ָּתא. opinion of Ulla, who holds that an average person can walk fi ft een mil in half a day, whereas Rabbi Yehuda holds that the average person can walk sixteen mil in half a day. Th e Gemara concludes: It is indeed a conclusive refutation.N Ancient map of Egypt and Cush Th e Gemara suggests: Let us say that this will be a conclusive ֵל ָימא ֶּת ֱיהֵוי ְּת ּיו ְב ָּתא ְ ּדַר ִּבי ָיוֹח ָנן? refutation of the opinion of Rabba bar bar Ĥana, citing Rabbi ָא ַמר ָל ְך: ֲא ָנא ִּב ָימ ָמא ּהוא ַ ּד ֲא ַמִרי, Yoĥanan, with regard to how far an average person can walk in a ְוַר ָּב ַנן ּהוא ְ ּד ָקא ָט ּעו, ְ ּד ָקא ָח ׁ ְש ַבן day. Th e Gemara answers: Rabbi Yoĥanan could have said to you: ְ ּד ַקְד ָמא ַו ֲח ׁש ּו ָכא. I am speaking about the total distance that an average person can walk in an entire day, but I never specifi ed the distance one can walk during diff erent parts of the day. And it was the Sages Ulla and Rava who erred in interpreting my opinion by saying that one can walk fi ve mil and not four during each intermediate period, because when they calculated fi ve mil before sunrise and aft er sunset they included the distance walked by people who set out earlier in the morning, before dawn, and by those who continued walking aft er nightfall. Th e Gemara suggests: Let us say it is a conclusive refutation of ֵל ָימא ֶּת ֱיהֵוי ְּת ּיו ְב ָּתא ְ ּדַר ִּבי ֲח ִנ ָינא? the opinion of Rabbi Ĥanina, who proved from biblical verses ָלא, ַ״ו ָיּ ִא ּיצו״ ׁ ָש ֵאני. that the distance from Sodom to Zoar is fi ve mil. Th e angels and Lot walked that distance between dawn and sunrise, which im- plies that it is only four mil. Th e Gemara responds: No, that verse states: “Th e angels hastened Lot,” which indicates that they trav- eled very quickly. Th erefore, hastened is diff erent; because they hurried, they traveled fi ve mil in the time one would normally walk four mil. Come and hear a challenge from a baraita to the previous opinion ָּתא ׁ ְש ַמע: ִמ ְצַרִים ָה ָיה ַאְר ַּבע ֵמאוֹת with regard to the size of the world: Th e size of Egypt was four ַּפְר ָסה ַﬠל ַאְר ַּבע ֵמאוֹת ַּפְר ָסה, hundred parasangs by four hundred parasangs, and Egypt is ּו ִמ ְצַרִים ֶא ָחד ִמ ִּׁש ִּׁשים ְּב ּכו ׁש, ְו ּכו ׁש one-sixtieth of the size of Cush,B and Cush is one-sixtieth of the ֶא ָחד ִמ ִּׁש ִּׁשים ָּב ָעוֹלם, ְו ָעוֹלם ֶא ָחד world, and the world is one-sixtieth the size of the Garden of Eden, and the Garden of Eden is one-sixtieth of Eden, and Eden ִמ ִּׁש ִּׁשים ַּב ַגן, ְוַגן ֶא ָחד ִמ ִּׁש ִּׁשים ְּב ֵﬠֶדן, is one sixtieth of the size of Gehenna. Th erefore, it is found that ְו ֵﬠֶדן ֶא ָחד ִמ ִּׁש ִּׁשים ְּב ֵּג ִיה ָּנם, ִנ ְמ ָצא the entire world is like a pot cover, which is a small part of the ָּכל ָה ָעוֹלם ּכ ּו ּלוֹ ְּכ ִכ ּיס ּוי ְק ֵד ָירה total size of the pot, compared to Gehenna. In any event, based ְלֵג ִיה ָּנם! ְּת ּיו ְב ָּתא. upon the sizes of Egypt and Cush, it is apparent that the entire world is larger than six thousand parasangs. Th is is indeed a con- clusive refutation. Perek IX . 94a 183 . פרק ט׳ דף צד. Come and hear another challenge: One of the Sages of the school ָּתא ׁ ְש ַמע, ְ ּד ָת ָנא ְ ּד ֵבי ֵא ִל ָיּ ּהו, ַר ִּבי B ,of Eliyahu taught that Rabbi Natan says: Th e entire sett lement ָנ ָתן ֵאוֹמר: ָּכל ַה ִיּ ּׁש ּוב ּכ ּו ּלוֹ ַּת ַחת the area of the world that is inhabited, sits under one star. Know ּכ ָוֹכב ֶא ָחד ׁ ֵיוֹשב. ֵּת ַדע, ׁ ֶש ֲהֵרי that this is correct because when a person focuses his eye on one ָאָדם ֵנוֹתן ֵﬠינוֹ ְּב ָכוֹכב ֶא ָחד, ֵהוֹל ְך star, he can travel east as far as he wishes within the sett led part of the world and the star remains opposite him in the same place, and ַל ִּמְזָרח – ֵעוֹמד ְּכ ֶנ ְגדוֹ, ְל ַאְר ַּבע ּרוחוֹת -he can travel in the four directions of the world and the star re ָה ָעוֹלם – ֵעוֹמד ְּכ ֶנ ְגדוֹ. ִמ ְּכ ָלל ְ ּד ָכל mains in place opposite him. By inference, the entire sett lement ַה ִיּ ּׁש ּוב ּכ ּו ּלוֹ ַּת ַחת ּכ ָוֹכב ֶא ָחד -of the world rests under one star; and since so many stars are vis ׁ ֵיוֹשב! – ְּת ּיו ְב ָּתא. ible and each one covers an area of the world comparable in size to the entire sett led portion of the world, it must be that the world is larger than six thousand parasangs. Th e Gemara comments that this is indeed a conclusive refutation of Rava’s opinion.

Come and hear another challenge from another baraita, which ָּתא ׁ ְש ַמע: ֲﬠ ָג ָלה ַּב ָּצפוֹן ְו ַﬠ ְקָרב teaches that the constellation Ursa Major is in the north and the ַּבָ ּדרוֹם, ְו ָכל ַה ִיּ ּׁש ּוב ּכ ּו ּלוֹ ֵאינוֹ ׁ ֵיוֹשב constellation Scorpio is in the south, and the entire sett lement ֶא ָּלא ֵּבין ֲﬠ ָג ָלה ְל ַﬠ ְקָרב, ְו ָכל ַה ִיּ ּׁש ּוב sits between Ursa Major and Scorpio,B as the relative positions of ּכ ּו ּלוֹ ֵאינוֹ הֶֹוה ֶא ָּלא ׁ ָש ָﬠה ַא ַחת these two constellations appear to be the same from any location in the sett led areas of the world. Th e ratio of the entire sett lement to ַּביּוֹם. ׁ ֶש ֵאין ַח ָּמה ִנ ְכ ֶנ ֶסת ַל ִיּ ּׁש ּוב the world as a whole is comparable to only one hour in a day, as ֶא ָּלא ׁ ָש ָﬠה ַא ַחת ַּביּוֹם. the sun enters the sky above the sett lement for only one hour a day while the rest of the day it is outside the sett lement.B

Know that this is correct because at fi ve hours into the day the ֵּתַדע, ׁ ֶש ְּב ָח ֵמ ׁש ַח ָּמה ַּב ִּמְזָרח ּו ְב ׁ ֶש ַבע .sun is still in the east, and at seven hours the sun is in the west ַח ָּמה ַּב ַּמ ֲﬠָרב, ֲח ִצי ׁ ֵש ׁש ַו ֲח ִצי ׁ ֶש ַבע During the second half of the sixth hour and the fi rst half of the ַח ָּמה ֶעוֹמ ֶדת ְּברֹ ׁאש ָּכל ָא ָדם! seventh hour the sun is positioned on top of everyone, as it is in ְּת ּיו ְב ָּתא. the middle of the sky in every inhabited area during this time.Ap- parently, the sun travels over the inhabited parts of the world in a single hour while the rest of the day it travels over the uninhabited parts. Th erefore, the entire sett led portion of the world is equal to one-twelft h of the world. It was established that the sett led part of the world itself is several parasangs, so the entire world must be larger than six thousand parasangs. Th is also serves as a conclusive refutation of Rava’s opinion.

Come and hear another challenge, as Rabban Yoĥanan ben Zakkai ָּתא ׁ ְש ַמע, ְ ּד ָא ַמר ַר ַּבן ָיוֹח ָנן ֶּבן ַז ַּכאי: said: What response did the Divine Voice answer to that wicked ַמה ְּת ׁש ּו ָבה ֱה ׁ ִש ַיב ּתוֹ ַּבת קוֹל ְלאוֹתוֹ man, Nebuchadnezzar, when he said: “I will ascend above the ָר ׁ ָשע ְּב ׁ ָש ָﬠה ׁ ֶש ָא ַמר: ֶ״א ֱﬠ ֶלה ַﬠל heights of the clouds; I will be like the Most High” (Isaiah :)? ָּב ֳמ ֵתי ָﬠב ֶא ַ ּד ֶּמה ְל ֶﬠ ְליוֹן״, ָי ְצ ָתה A Divine Voice emerged and said to him: Wicked man, son of a ,wicked man ַּבת קוֹל ְו ָא ְמָרה לוֹ: ָר ׁ ָשע ֶּבן ָר ׁ ָשע

BACKGROUND In many places in the Talmud which is at the edge of Ursa Minor, marks the direction of true which excludes lands to the far north or south. Most students : ֵּבי ֵא ִל ָיּ ּהו – School of Eliyahu and the midrash, Elijah the Prophet appears to people, espe- north, with only a slight deviation. The constellation Scorpio is of science in ancient times believed that the inhabited areas cially to Sages, and resolves their dilemmas. As it is stated in visible during only some months of the year, generally in the of the world ended near the equator. The angle of the sun at the Prophets (I Kings 2:11), Elijah did not die, and he continues summer. When it is visible, it appears in the south, although not midday depends upon the latitude of each particular location, to serve as an emissary of God. On the one hand, he is the always at the same coordinates. and since this angle is quite small in almost every place that angel of the covenant. On the other hand, he is a person who was inhabited at that time, there was a basis for Rabbi Natan’s alleviates problems in the world. conclusion that the entire inhabited area of the world was equal The midrash named Tanna Devei Eliyahu or Seder Eliyahu to one-twelfth of half the world’s circumference. Rabba and Seder Eliyahu Zuta is an independent entity. It is The diagram depicts Rabbi Natan’s opinion regarding in- said in the Talmud (Ketubot 110a) that Elijah revealed halakha habited and uninhabited areas of the world, and the sun’s path and aggada in these books to Rav Anan. through them. However, there are those who believe that Tanna Devei Eliyahu and the school of Eliyahu are not references to Elijah the Prophet; rather, they are named for one of the tanna’im who lived during the Second Temple period (Sefer Be’er Sheva). One could possibly draw the same conclusion from one of the variant readings in the Rambam. According to that opinion, Tanna Devei Eliyahu, especially those sections where Eliyahu tells of his work and conversations with others, are merely statements of that tanna. This map presents a view : ֲﬠ ָג ָלה ְו ַﬠ ְקָרב – Ursa Major and Scorpio Map of the night sky marking Ursa Major, Ursa Minor, the North Star, and Scorpio of the night sky from the latitude of Jerusalem in July. Only a few -The word settle : ַח ָּמה ַּבִיּ ּׁש ּוב – stars are marked. The Ursa constellations, which include Ursa The sun over the settlement Minor and Ursa Major, are always in the north. The North Star, ment refers to the parts of the world fit for human habitation, The sun’s path through the areas of the world, according to Rabbi Natan

פרק ט׳ דף צד. . Perek IX . 94a 184 Perek IX Daf 94 Amud b

NOTES the disciple in corruption of Nimrod the wicked, who caused the ֶּבן ְּבנוֹ ׁ ֶשל ִנ ְמרוֹד ָהָר ׁ ָשע, ׁ ֶש ִה ְמִריד ׁ ֶש ִה ְמִריד ֶאת ָּכל – entire world to rebelN against Me during his reign by advising the Who caused the entire world to rebel Rashi explains that Nimrod was the leader of : ָה ָעוֹלם ּכ ּו ּלוֹ ֶאת ָּכל ָה ָעוֹלם ּכ ּו ּלוֹ ָﬠ ַלי ְּב ַמ ְל ּכותוֹ. generation of the dispersion to build a tower in order to fi ght the those who built the Tower of Babel. In his commentary on ַּכ ָּמה ׁ ְש ָנוֹתיו ׁ ֶשל ָא ָדם – ׁ ִש ְב ִﬠים Hosts of Heaven, how many are the years of a person altogether? -Genesis, Rashi explains the verse: “And Nimrod…was a war ׁ ָש ָנה, ְו ִאם ִּב ְג ּבורוֹת ׁ ְש ִמוֹנים ׁ ָש ָנה. Seventy years, and if he is with strength, eighty years, as it is rior, a hunter before the Lord” (Genesis 10:8–9) to mean that stated: “Th e days of our years are seventy years and with strength he would hunt people’s minds, so to speak, and turn them ׁ ֶש ֶּנ ֱא ַמר: ְ״י ֵמי ׁ ְש ֵנוֹת ּינו ָּב ֶהם ׁ ִש ְב ִﬠים .eighty years” (Psalms :). away from the service of God ׁ ָש ָנה ְו ִאם ִּב ְג ּבורוֹת ׁ ְש ִמוֹנים ׁ ָש ָנה״, It : ַמ ֲה ַל ְך ַה ַּג ְלַּגל – The movement of the celestial sphere In contrast, from the earth to the fi rst fi rmament of seven (see appears that there was no consensus among the Jewish ִמן ָה ָאֶרץ ַﬠד ָלָר ִק יﬠ – ַמ ֲה ַל ְך ֲח ֵמ ׁש Ĥagiga b) is a walking distance of fi ve hundred years, and the Sages themselves. The Maharsha notes that Rabbi Yehoshua ֵמאוֹת ׁ ָש ָנה, ְו ְעוֹביוֹ ׁ ֶשל ָר ִק יﬠ ַמ ֲה ַל ְך thickness of the fi rmament is a walking distance of fi ve hundred ben Ĥananya apparently agreed with the opinion citing ֲח ֵמ ׁש ֵמאוֹת ׁ ָש ָנה, ּו ֵבין ( ָּכל) ָר ִק יﬠ years, which is equal to approximately . million parasangs, and the gentile sages. A midrash states: We do not know if they ְלָר ִק יﬠ ַמ ֲה ַל ְך ֲח ֵמ ׁש ֵמאוֹת ׁ ָש ָנה, ְו ֵכן between each fi rmament is another walking distance of fi ve hun- float in the air, if they slide over the surface of the firmament, dred years, and so too between each and every fi rmament. Th ere- or if they move along their own paths (see also Rabbeinu ֵּבין ָּכל ָר ִק יﬠ ְוָר ִק יﬠ, ַ״א ְך ֶאל ׁ ְשאוֹל Ĥananel). fore, how can you, Nebuchadnezzar, hope to reach the heavens in ּת ּוָרד ֶאל ַיְר ְּכ ֵתי בוֹר״! ְּת ּיו ְב ָּתא. your lifetime, such that you say: “I will be like the Most High”? Rather, as the verse continues: “Yet you shall be brought down to the netherworld, to the utt ermost parts of the pit” (Isaiah :). In any event, this is a conclusive refutation of Rava’s opinion that the thickness of the fi rmament is only one thousand parasangs. In a discussion related to the structure of the natural world, the ָּת ּנו ַר ָּב ַנן, ַח ְכ ֵמי ִי ְׂשָר ֵאל ְאוֹמִרים: Sages taught: Th e Jewish Sages say the celestial sphere of the ַּג ְל ַּגל ָק ּבו ﬠ ּו ַמָזּלוֹת ְחוֹזִרין, ְו ַח ְכ ֵמי zodiac is stationary, and the constellations revolve in their place ּאו ּמוֹת ָה ָעוֹלם ְאוֹמִרים: ַּג ְלַּגל ֵחוֹזר within the sphere; and the sages of the nations of the world say ּו ַמָזּלוֹת ְק ּבו ִﬠין. ָא ַמר ַר ִּבי: ְּת ׁש ּו ָבה the entire celestial sphere revolves, and the constellations are -stationary within the sphere.NB Rabbi Yehuda HaNasi said: A refu ְלִד ְבֵר ֶיהם – ֵמ ָעוֹלם לֹא ָמ ִצ ּינו ֲﬠ ָג ָלה tation of their words that the entire sphere moves can be derived ַּבָ ּדרוֹם ְו ַﬠ ְקָרב ַּב ָּצפוֹן. from the fact that we have never found the constellation of Ursa Major in the South or Scorpio in the North. Th is indicates that it is the stars themselves that revolve in place and not the celestial sphere as a whole, because otherwise it would be impossible for Ursa Major to remain in the North and Scorpio to remain in the South. Rav Aĥa bar Ya’akov strongly objects to this proof: And perhaps ַמ ְת ִקיף ָל ּה ַרב ַא ָחא ַּבר ַי ֲﬠקֹב: the stars are stationary within the sphere like the steel socket of a ְוִד ְיל ָמא ְּכ ּבו ִצ ָינא ְדֵר ַיח ָיּא, ִאי ַנ ִמי – mill, which remains stationary while the stones of the mill revolve ְּכ ִצ ּינ ָוֹרא ְ ּדַד ָּׁשא. around it. Alternatively, perhaps they are stationary like the pivot of a door, which remains stationary while the door makes wide turns around it; similarly, perhaps the constellations are stationary within a sphere, and there is an outer sphere within which the sun revolves around all the constellations. Th erefore, Rabbi Yehuda HaNasi’s statement is not necessarily true.

BACKGROUND

This : ַּג ְלַּגל ּו ַמָזּלוֹת – The celestial sphere and constellations dispute concerning the movement of the stars was not fully explained in the Talmud or in the works of the early commenta- tors, most of whom accepted the opinions of the gentile sages. It appears that the Jewish Sages maintained that there is a celestial sphere to which the constellations are attached. This sphere remains stationary, while the constellations, including the sun, change their position from time to time. On the other hand, the gentile sages believed that constel- lations are attached to various celestial spheres, and each entire Above: Movement of heavenly bodies according to the gentile sages sphere revolves with its constellation. Left: Movement of heavenly bodies according to the Jewish Sages

Perek IX . 94b 185 . פרק ט׳ דף צד: BACKGROUND Th e Gemara presents a similar dispute: Th e Jewish Sages say ַח ְכ ֵמי ִי ְׂשָר ֵאל ְאוֹמִרים: ַּביּוֹם ַח ָּמה ְמ ַה ֶּל ֶכת : ַח ָּמה ַּביּוֹם ּו ַב ַּלְי ָלה – The sun during the day and the night that during the day the sun travels beneath the fi rmament and ְל ַמ ָּטה ִמן ָהָר ִק יﬠ, ּו ַב ַּל ְי ָלה ְל ַמ ְﬠ ָלה ִמן The illustrations show the movement of the sun during the B .is therefore visible, and at night it travels above the fi rmament ָהָר ִק יﬠ. ְו ַח ְכ ֵמי ּאו ּמוֹת ָה ָעוֹלם ְאוֹמִרים: day and night in the opinion of the Jewish Sages. According And the sages of the nations of the world say that during the ַּביּוֹם ַח ָּמה ְמ ַה ֶּל ֶכת ְל ַמ ָּטה ִמן ָהָר ִק יﬠ, to this opinion, the firmament is opaque, and light cannot pass through it. day the sun travels beneath the fi rmament, and at night it travels beneath the earth and around to the other side of the ּו ַב ַּל ְי ָלה ְל ַמ ָּטה ִמן ַה ַּקְר ַקע. ָא ַמר ַר ִּבי: world. Rabbi Yehuda HaNasi said: And the statement of the ְו ִנְר ִאין ִ ּד ְבֵר ֶיהן ִמְ ּד ָבֵר ּינו, ׁ ֶש ַּביּוֹם ַמ ְﬠָינוֹת sages of the nations of the world appears to be more accurate ְצוֹנ ִנין ּו ַב ַּל ְי ָלה ְרוֹת ִחין. than our statement. A proof to this is that during the day, springs that originate deep in the ground are cold, and during the night they are hot compared to the air temperature, which supports the theory that these springs are warmed by the sun as it travels beneath the earth. It was taught in a baraita that Rabbi Natan says: During the ַּת ְנָיא, ַר ִּבי ָנ ָתן ֵאוֹמר: ִּבימוֹת ַה ַח ָּמה summer the sun travels high in the sky, above the earth, and ַח ָּמה ְמ ַה ֶּל ֶכת ְּב ַגוֹב ּה ׁ ֶשל ָר ִק יﬠ, ְל ִפ ָיכ ְך therefore the entire world is hot, and springs that originate ָּכל ָה ָעוֹלם ּכ ּו ּלוֹ ֵרוֹתח ּו ַמ ְﬠָינוֹת ְצוֹנ ִנין. Movement of the sun during the day according to the Jewish Sages deep in the ground are cold. On the other hand, during the ִּבימוֹת ַה ְּג ׁ ָש ִמים ַח ָּמה ְמ ַה ֶּל ֶכת ְּב ׁ ִש ּיפ ּו ֵלי winter the sun travels low in the sky, over the edges of the earth. Th erefore, the entire world is cold, but springs are hot relative ָר ִק יﬠ, ְל ִפ ָיכ ְך ָּכל ָה ָעוֹלם ּכ ּו ּלוֹ ֵצוֹנן ּו ַמ ְﬠָינוֹת .to the air temperature ְרוֹת ִחין. Th e Sages taught: Th e sun travels in four paths during the four ָּת ּנו ַר ָּב ַנן, ְּב ַאְר ָּב ָﬠה ׁ ְש ִב ִילין ַח ָּמה ְמ ַה ֶּל ֶכת: :seasons of the year, and each causes a unique weather patt ern ִנ ָיסן ִא ָיּיר ְו ִס ָיון ְמ ַה ֶּל ֶכת ֶּב ָהִרים ְּכֵדי ְל ַפ ֵּׁשר During the months of Nisan, Iyyar, and Sivan, the sun travels ֶאת ַה ְּׁש ָל ִגין. ַּת ּמ ּוז ָאב ֶו ֱא ּלול ְמ ַה ֶּל ֶכת over the mountains in order to melt the snows that collected ַּבִיּ ּׁש ּוב ְּכֵדי ְל ַב ֵּׁשל ֶאת ַה ֵּפירוֹת. ִּת ׁ ְשֵרי during the winter. During Tammuz, Av, and Elul, it travels over -the areas of the sett lement in order to ripen the produce. Dur ַמְר ֶח ׁ ְשָון ְו ִכ ְס ֵליו ְמ ַה ֶּל ֶכת ַּבַיּ ִּמים ְּכֵדי ְל ַי ֵּב ׁש ing Tishrei, Marĥeshvan, and Kislev, it travels over the seas ֶאת ַה ְּנ ָהרוֹת. ֵט ֵבת ׁ ְש ָבט ַו ֲאָדר ְמ ַה ֶּל ֶכת in order to dry the rivers, as the rivers fl ow more gently during ַּב ִּמְד ָּבר ׁ ֶש ּלֹא ְל ַי ֵּב ׁש ֶאת ַהְזָּר ִﬠים. that time of year and the water turns into rain clouds. During Movement of the sun at night according to the Jewish Sages Tevet, Shevat, and Adar, it travels over the desert in order to not dry the seeds that were planted in the inhabited areas of sett lement, which begin to sprout during this time. It was taught in the mishna that Rabbi Eliezer says: Anyone ְ״וַר ִּבי ֱא ִל ֶיﬠֶזר ֵאוֹמר ֵמ ִא ְס ּקו ַּפת״ כו׳. ְו ַאף N -located from the threshold of the Temple courtyard and be ַﬠל ַּגב ְ ּד ָמ ֵצי ָﬠֵייל, ְו ָלא ָא ְמִר ַינן ֵל ּיה ּקום -yond is considered to be on a distant journey. Th e Gemara ob ַﬠֵייל. ְו ָה ַת ְנָיא: ְי ּהוִדי ָﬠֵרל ׁ ֶש ּלֹא ָמל ָﬠ ּנו ׁש jects: And even though he is able to enter the courtyard, we ָּכֵרת ִ ּד ְבֵרי ַר ִּבי ֱא ִל ֶיﬠֶזר! do not say to him: Get up and enter; rather, we rely on the fact that at the critical moment he is outside the courtyard. But wasn’t it taught in a baraita: An adult uncircumcised Jew who did not circumcise himself H will be punished with karet for being unable to eat the Paschal lamb on Passover; this is the statement of Rabbi Eliezer. Apparently, Rabbi Eliezer himself requires one to take action and circumcise himself so that the obligation to bring the Paschal lamb will apply to him. If one does not do so, he is considered to have intentionally refrained from eating the Paschal lamb and will receive karet. Th is baraita in which Rabbi Eliezer requires a person to be proactive seems to contradict the mishna in which Rabbi Eliezer permits a per- son to remain passive.

NOTES lamb, but if he were to become pure or circumcise himself : ֵמ ִא ְס ּקו ַּפת ָה ֲﬠָזָרה – From the threshold of the courtyard According to Rabbi Eliezer, the practical application of the and remain outside the Temple courtyard, he would not be halakha of one on a distant journey is that the obligation to obligated to bring the off ering. Apparently, according to Rab- offer the Paschal lamb applies only to those located in the bi Eliezer, the main obligation is that a person must prepare Temple courtyard at the proper time. Anyone who is not in the himself to be fi t to off er the Paschal lamb; it is assumed that courtyard does not have an absolute obligation to sacrifice the whoever is fi t will actually participate in the off ering. Accord- Paschal lamb, even if he is near the Temple. ing to this opinion, the punishment of karet for failing to off er The author of the Tziyyun LeNefesh Ĥayya and other com- the Paschal lamb is in order to encourage those who are mentaries have expressed their astonishment that according presently ritually impure to purify themselves, and is not to Rabbi Eliezer, a person who is ritually impure or uncircum- directed at those who are ritually pure but outside the Temple cised is liable for not making himself fi t to sacrifi ce the Paschal courtyard.

HALAKHA .one who intentionally refrained from observing the first Pesaĥ ְי ּהוִדי – An uncircumcised Jew who did not circumcise himself An uncircumcised man who does not become Therefore, if he does not observe the second Pesaĥ, he is liable to : ָﬠֵרל ׁ ֶש ּלֹא ָמל circumcised in time to offer the Paschal lamb is considered as receive karet (Rambam Sefer Korbanot, Hilkhot Korban Pesaĥ 5:4).

פרק ט׳ דף צד: . Perek IX . 94b 186 Abaye said: Th e exemption from the observing the fi rst Pesaĥ ָא ַמר ַא ַּבֵיי: ֶ ּדֶר ְך ְר ָחוֹקה ַל ָּטהוֹר ְו ֵאין granted to one on a distant journey was stated only for one who ֶ ּדֶר ְך ְר ָחוֹקה ַל ָּט ֵמא. is ritually pure, and there is no exemption of a distant journey for one who is ritually impure or is unfi t to off er the Paschal lamb for any other reason. One who is unfi t to off er the sacrifi ce must take action to enable him to fulfi ll his obligation, and he is not in- cluded in the exemption of being on a distant journey. Conversely, the exemption does apply to people who are inherently fi t to off er the sacrifi ce, and who are therefore not liable to karet if they do not enter the courtyard. Th ere is no need to warn them to off er the Paschal lamb. Rava said: It is a dispute between tanna’im as to Rabbi Eliezer’s ָר ָבא ָא ַמר: ַּת ָּנ ֵאי ִהיא. ְ ּד ַת ְנָיא, :true opinion, as it was taught in a baraita that Rabbi Eliezer says ַר ִּבי ֱא ִל ֶיﬠֶזר ֵאוֹמר: ֶנ ֱא ַמר ִר ּיחוק Th e exemption of a distant journey is stated with regard to the ָמקוֹם ַּב ֶּפ ַסח, ְו ֶנ ֱא ַמר ִר ּיחוק ָמקוֹם Paschal lamb, and the exemption of a distant journey is stated ַּב ַּמ ֲﬠ ֵׂשר. ַמה ְּל ַה ָּלן ּחוץ ַל ֲא ִכ ָילתוֹ – with regard to the second tithe, as the verse states: “And if the way be too long for you, so that you are not able to carry it because the ַאף ָּכאן ּחוץ ַל ֲא ִכ ָילתוֹ. place is too far from you, which the Lord your God shall choose to set His name there” (Deuteronomy :). Just as later in the Torah, with regard to the second tithe, the exemption applies only to someone located outside the area where it may be eaten, as the second tithe may be eaten only in Jerusalem, so too here, with re- gard to the Paschal lamb, the exemption of a distant journey applies only to one located outside the place in which it may be eaten, which is the entire city of Jerusalem. According to this opinion, anyone located in Jerusalem is included in the obligation to off er the Paschal lamb. However, Rabbi Yosei bar Rabbi Yehuda says, citing Rabbi ַר ִּבי ֵיוֹסי ַּבר ַר ִּבי ְי ּהוָדה ֵאוֹמר ִמ ּׁש ּום -Eliezer: Th e exemption of a distant journey applies to anyone lo ַר ִּבי ֱא ִל ֶיﬠֶזר: ּחוץ ַל ֲﬠ ִׂשָיּיתוֹ. cated outside the area where the off ering of the Paschal lamb may be performed, which is the Temple courtyard. Th e Gemara asks: In accordance with whose opinion is that which ְּכ ַמאן ָאְז ָלא ָהא ְ ּד ָא ַמר ַר ִּבי ִי ְצ ָחק Rabbi Yitzĥak bar Rav Yosef said: In determining whether the ַּבר ַרב ֵיוֹסף: ַּב ְּט ֵמ ִאים – ַה ֵּל ְך ַא ַחר -majority of the community is ritually pure or ritually impure, fol רוֹב ָה ְעוֹמִדין ָּב ֲﬠָזָרה. ְּכ ַמאן – ְּכַר ִּבי low the majority of those standing in the courtyard,H and do not ֵיוֹסי ַּבר ַר ִּבי ְי ּהו ָדה ׁ ֶש ָא ַמר ִמ ּׁש ּום take into consideration people who are in Jerusalem but have not come to the courtyard. In accordance with whose opinion is it? It ַר ִּבי ֱא ִל ֶיﬠֶזר. is in accordance with the opinion that Rabbi Yosei bar Rabbi Yehuda said, citing Rabbi Eliezer, which is as follows: Circum- stances that can change the details of one’s obligation to off er the Paschal lamb, such as whether one is in a state of ritual impurity or whether he is on a distant journey, are determined based on wheth- er or not one is within the Temple courtyard at the time of the slaughter. -It was taught in the mishna that Rabbi Yosei said to him: Th ere ָ״א ַמר לוֹ ַר ִּבי ֵיוֹסי ְל ִפ ָיכ ְך״ וכו׳. fore, there is a dot over the lett er heh. It was taught in a baraita that ַּת ְנָיא, ַר ִּבי ֵיוֹסי ַה ְּג ִל ִילי ֵאוֹמר: ֶ ּ״דֶר ְך״ Rabbi Yosei HaGelili says: If the verse had said simply: “A distant ׁש ֵוֹמﬠ ֲא ִני ַמ ֲה ַל ְך ׁ ְש ַנִים אוֹ ׁ ְשלֹ ׁ ָשה journey,” One would conclude from it that it means the distance ָי ִמים, ְּכ ׁ ֶש ּהוא ֵאוֹמר ּ״ו ְבֶדֶר ְך לֹא of at least a two- or three-day walk. However, when it says later: -But the man who is ritually pure and is not on a journey” (Num“ ָה ָיה״ – ַמ ִּגיד ׁ ֶש ֵּמ ִא ְס ּקו ַּפת ָה ֲﬠָזָרה bers :) and does not specify a distant journey, it teaches that ְו ַל ּחוץ ָק ּרוי ֶ ּדֶר ְך. from the threshold of the courtyard and beyond is called a jour- ney, and the exemption is not limited to one on a distant journey as the fi rst verse seemed to imply.

HALAKHA .those who are standing outside the courtyard ready to enter רוֹב – The majority of those standing in the courtyard How is the calculation made to determine If most of them are ritually impure, the Paschal lamb is offered : ָה ְעוֹמִדין ָּב ֲﬠָזָרה if the majority of the population is ritually pure or impure in a state of ritual impurity (Rambam Sefer Korbanot, Hilkhot with regard to the Paschal lamb? The calculation is based Korban Pesaĥ 7:6).

Perek IX . 94b 187 . פרק ט׳ דף צד: