Bava Kamma 163

והא כי אתא ר' אבין א"ר יוחנן אחד אילן הנוטה לתוך שדה חבירו ואחד אילן הסמוך למצר מביא וקורא שעל מנת כן הנחיל יהושע לישראל את הארץ

But did not R. Abin upon arriving [from Palestine] state on behalf of R. Johanan that the owner of a tree which overhangs a neighbour's field as well as the owner of a tree close to the boundary has to bring the first-fruits [to Jerusalem]<span class="x" onmousemove="('comment',' Cf. Ex. XXIII. 19. ');">¹</span> and read the prescribed text<span class="x" onmousemove="('comment',' I.e. Deut. XXVI, 5-10, which could he recited only by one who was the sole legitimate owner of both the fruits and the tree and the ground. ');">²</span>

אלא מאן תנא עשרה תנאין שהתנה יהושע ר' יהושע בן לוי הוא רב גביהה מבי כתיל מתני לה בהדיא ר' תנחום ור' ברייס אמרי משום זקן אחד ומנו ר' יהושע בן לוי עשרה תנאין התנה יהושע:

as it was upon this stipulation [that trees might he planted near the boundary of fields and even overhang a neighbour's field] that Joshua transferred the land to Israel<span class="x" onmousemove="('comment',' And no misappropriation could thus he traced in the produce of such trees. ');">³</span> for an inheritance.<span class="x" onmousemove="('comment',' How then could R. Johanan, who was an Amora, differ from Tannaitie views? ');">⁴</span>

עשרה תקנות תיקן עזרא שקורין במנחה בשבת וקורין בשני ובחמישי ודנין בשני ובחמישי ומכבסים בחמישי בשבת ואוכלין שום בערב שבת ושתהא אשה משכמת ואופה ושתהא אשה חוגרת בסינר ושתהא אשה חופפת וטובלת ושיהו רוכלין מחזירין בעיירות ותיקן טבילה לבעלי קריין:

[How then could R. Johanan describe this as a stipulation of Joshua when it was not included in the authoritative text of the Baraitha cited enumerating all the stipulations of Joshua?] — It must therefore be that the Tanna<span class="x" onmousemove="('comment',' [MSS omit rightly, 'the Tanna.'] ');">⁵</span> of [the text enumerating] the ten stipulations laid down by Joshua was R. Joshua b. Levi.<span class="x" onmousemove="('comment',' [Who was himself an Amoraic sage from whom R. Johanan might have differed in this case as he did on many other occasions, cf. e.g., Ber. 3b and Meg. 27a.] ');">⁶</span>

שיהו קוראין במנחה בשבת משום יושבי קרנות:

R. Gebiha of Be Kathil<span class="x" onmousemove="('comment',' [Kathil on the Tigris, N. of Bagdad, Obermeycr, op. cit. p 143.] ');">⁷</span> explicitly taught this in the text: 'R. Tanhum and R. Barias stated in the name of a certain sage, who was R. Joshua b. Levi, that ten stipulations were laid down by Joshua.'

ושיהו קוראין בשני ובחמישי עזרא תיקן והא מעיקרא הוה מיתקנא דתניא (שמות טו, כב) וילכו שלשת ימים במדבר ולא מצאו מים דורשי רשומות אמרו אין מים אלא תורה שנאמר (ישעיהו נה, א) הוי כל צמא לכו למים

The [following] ten enactments were ordained by Ezra: That the law be read [publicly] in the Minhah<span class="x" onmousemove="('comment',' I.e., afternoon; cf. Ber. IV, 1. ');">⁸</span> service on Sabbath; that the law be read [publicly] on Mondays and Thursdays; that Courts be held on Mondays and Thursdays; that clothes be washed on Thursdays; that garlic be eaten on Fridays; that the housewife rise early to bake bread; that a woman must wear a sinnar;<span class="x" onmousemove="('comment',' A sort of garment, breeches (Rashi), or belt. The word is of doubtful origin. ');">⁹</span>

כיון שהלכו שלשת ימים בלא תורה נלאו עמדו נביאים שביניהם ותיקנו להם שיהו קורין בשבת ומפסיקין באחד בשבת וקורין בשני ומפסיקין שלישי ורביעי וקורין בחמישי ומפסיקין ערב שבת כדי שלא ילינו ג' ימים בלא תורה

that a woman must comb her hair before performing immersion;<span class="x" onmousemove="('comment',' In a ritual plunge bath called Mikweh. ');">¹⁰</span> that pedlars [selling spicery] be allowed to travel about in the towns,<span class="x" onmousemove="('comment',' Even against the wishes of the townspeople; cf. B.B. 22a. ');">¹¹</span>

מעיקרא תקנו חד גברא תלתא פסוקי אי נמי תלתא גברי תלתא פסוקי כנגד כהנים לוים וישראלים אתא הוא תיקן תלתא גברי ועשרה פסוקי כנגד עשרה בטלנין:

He<span class="x" onmousemove="('comment',' I.e., Ezra. ');">¹²</span> also decreed<span class="x" onmousemove="('comment',' Cf. Ber. 22b. ');">¹³</span>

ודנין בשני ובחמישי דשכיחי דאתו למקרא בסיפרא:

immersion to be required<span class="x" onmousemove="('comment',' In a ritual plunge bath called Mikweh. ');">¹⁰</span> by those to whom pollution has happened.<span class="x" onmousemove="('comment',' Cf. Lev. XV, 16; Deut. XXIII, 11-12. [For a discussion of the ten enactments of Ezra, v. Hoffmann, Magazin, 1883, 48ff.] ');">¹⁴</span>

ושיהו מכבסין בחמישי בשבת משום כבוד שבת:

'That the law be read [publicly] in the Minhah service on Sabbath:' on account of shopkeepers [who during the weekdays have no time to hear the reading of the Law]. 'That the law be read [publicly] on Mondays and Thursdays.' But was this ordained by Ezra? Was this not ordained even before him? For it was taught: <i>'And they went three days in the wilderness and found no water</i>,<span class="x" onmousemove="('comment',' Ex. XV. 22. ');">¹⁵</span>

ושיהו אוכלין שום בע"ש משום עונה דכתיב (תהלים א, ג) אשר פריו יתן בעתו וא"ר יהודה ואיתימא רב נחמן ואיתימא רב כהנא ואיתימא ר' יוחנן זה המשמש מטתו מע"ש לע"ש

upon which those who expound verses metaphorically<span class="x" onmousemove="('comment',' Doreshe Reshumoth; v. Sanh. (Sonc. ed.) p. 712. n. 12. ');">¹⁶</span> said: water means nothing but Torah,<span class="x" onmousemove="('comment',' Cf. supra p. 76. ');">¹⁷</span>

ת"ר חמשה דברים נאמרו בשום משביע ומשחין ומצהיל פנים ומרבה הזרע והורג כנים שבבני מעיים וי"א מכניס אהבה ומוציא את הקנאה:

as it says: <i>Ho, everyone that thirsteth come ye for water</i>.<span class="x" onmousemove="('comment',' Isa. LV, 1. ');">¹⁸</span> It thus means that as they went three days without Torah they immediately became exhausted. The prophets among them thereupon rose and enacted that they should publicly read the law on Sabbath, make a break on Sunday, read again on Monday, make a break again on Tuesday and Wednesday, read again on Thursday and then make a break on Friday so that they should not be kept for three days without Torah.'<span class="x" onmousemove="('comment',' [Why then was it necessary for Ezra to enact this?] ');">¹⁹</span>

ושתהא אשה משכמת ואופה כדי שתהא פת מצויה לעניים:

— Originally it was ordained that one man should read three verses or that three men should together read three verses, corresponding to priests, Levites and Israelites.<span class="x" onmousemove="('comment',' In which groups the people were classed. ');">²⁰</span> Then Ezra came and ordained that three men should be called up to read, and that ten verses should be read, corresponding to ten batlanim.<span class="x" onmousemove="('comment',' The ten persons released from all obligations and thus having leisure to attend to public duties, and to form the necessary quorum for synagogue services; cf. Meg. 1, 3; v. also Meg. 21b. ');">²¹</span>

ושתהא אשה חוגרת בסינר משום צניעותא:

'That Courts be held on Mondays and Thursdays' — when people are about, as they come to read the Scroll of the Law. 'That clothes be washed on Thursdays' — that the Sabbath<span class="x" onmousemove="('comment',' Cf. Isa. LVIII. 13 and Shab. 119a. ');">²²</span>

ושתהא אשה חופפת וטובלת דאורייתא היא

may be duly honoured. 'That garlic be eaten on Fridays' — because of the <i>'Onah</i>.'<span class="x" onmousemove="('comment',' I.e., the duty of marriage; cf. Ex. XXI, 10 and Keth. V, 6. ');">²³</span>

דתניא (ויקרא יד, ט) ורחץ את בשרו במים שלא יהא דבר חוצץ בין בשרו למים את בשרו את הטפל לבשרו ומאי ניהו שער

as it is written: <i>'That bringeth forth its fruit in its season'</i><span class="x" onmousemove="('comment',' Ps. I, 3. ');">²⁴</span> and Rab Judah, or as others say R. Nahman, or as still others say R. Kahana, or again as others say R. Johanan, stated that this refers to him who performs his marital duty every Friday night.<span class="x" onmousemove="('comment',' Cf. Keth. 62b. ');">²⁵</span>

אמרי דאורייתא לעיוני דלמא מיקטר אי נמי מאוס מידי משום חציצה

Our Rabbis taught: Five things were said of garlic: It satiates, it keeps the body warm, it brightens up the face, it increases semen, and it kills parasites in the bowels. Some say that it fosters love and removes jealousy. 'That a housewife rise early to bake bread'<span class="x" onmousemove="('comment',' [J. Meg. IV adds 'on Fridays'.] ');">²⁶</span> — so that there should be bread for the poor.<span class="x" onmousemove="('comment',' Cf. Keth. 67b. ');">²⁷</span> 'That a woman must wear a <i>sinnar</i> — out of modesty. 'That a woman comb her hair before performing the immersion.' But this is derived from the pentateuch! For it was taught:<span class="x" onmousemove="('comment',' 'Er. 4b. ');">²⁸</span> <i>'And he shall bathe</i> [eth besaro] <i>his flesh in water</i><span class="x" onmousemove="('comment',' Lev. XIV, 9. ');">²⁹</span> [implying] that there should be nothing intervening between the body and the water; "[<i>eth besaro</i>] his flesh", "<i>eth</i>" [including] whatever is attached to his flesh,<span class="x" onmousemove="('comment',' For a similarity v. supra p. 235. ');">³⁰</span> i.e. the hair.' [Why then had this to be ordained by Ezra?] — It may, however, be said that as far as the Pentateuch goes it would only have to be necessary to see that the hair should not he knotted or that nothing dirty should be there which might intervene,