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Perek IX Daf 94 Amud A

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Perek IX Daf 94 Amud A 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 fic or camels and carriages, he is not considered to have been 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 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.
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