Eruvin 105

וגשרים ונפשות שיש בהן בית דירה מוציאין את המדה כנגדן ועושין אותה כמין טבלא מרובעת כדי שיהא נשכר את הזויות:

OR BRIDGES, OR SEPULCHRAL MONUMENTS THAT CONTAINED DWELLING CHAMBERS, THE BOUNDARY OF THE TOWN IS EXTENDED<span class="x" onmousemove="('comment',' Lit., 'the measure is brought out'.');">¹</span> TO INCLUDE THEM.<span class="x" onmousemove="('comment',' Lit., 'over against them', the houses, turrets etc. that projected. If a projection, for instance, was at one point, the boundary line is drawn along the outer side of that projection in a straight perpendicular line, to both extremities of that side of the town.');">²</span> SABBATH LIMITS,<span class="x" onmousemove="('comment',' That are drawn at a distance of two thousand cubits from the said boundaries of the town.');">³</span>

<big><strong>גמ׳</strong></big> רב ושמואל חד תני מעברין וחד תני מאברין

FURTHERMORE, ARE TO BE SHAPED<span class="x" onmousemove="('comment',' Lit., 'and they make them' (Rashi and Bah) . Cur. edd., 'it', i.e., the area of the town.');">⁴</span> LIKE A SQUARE TABLET<span class="x" onmousemove="('comment',' Where the boundary line of the town had the shape of a square. If it had that of a parallelogram the Sabbath limits, drawn parallel to it at the prescribed distances of two thousand cubits, assume also a similar shape. By 'SQUARE' the circular shape only is intended to be excluded (cf. following note) .');">⁵</span> IN ORDER THAT THE USE OF THE CORNERS<span class="x" onmousemove="('comment',' That would have been excluded and lost had the Sabbath limits been drawn at distances of two thousand cubits from the sides of the square or parallelogram in which the Sabbath boundaries of the town were shaped.');">⁶</span>

מאן דתני מאברין אבר אבר ומאן דתני מעברין כאשה עוברה (בראשית כג, ט)

MIGHT BE GAINED.<span class="x" onmousemove="('comment',' For the movements of the people of the town.');">⁷</span> <big><b>GEMARA: </b></big>Rab and Samuel are at variance. One learned,<span class="x" onmousemove="('comment',' In our MISHNAH: ihrcgn rcg');">⁸</span>

מערת המכפלה רב ושמואל חד אמר שני בתים זה לפנים מזה וחד אמר בית ועלייה על גביו

me'aberin<span class="x" onmousemove="('comment',' from rt. in pi'el 'to be pregnant'. ihrctn rct');">⁹</span> and the other learned, me'aberin.<span class="x" onmousemove="('comment',' from rt. in pi'el, 'to make a wing'.');">¹⁰</span> He who learned 'me'aberin'<span class="x" onmousemove="('comment',' from rt. in pi'el, 'to make a wing'.');">¹⁰</span>

בשלמא למאן דאמר זה על גב זה היינו מכפלה אלא למאן דאמר שני בתים זה לפנים מזה מאי מכפלה

explains it as 'adding a wing,'<span class="x" onmousemove="('comment',' Sc. another projection is assumed to have been added to the one already existing so that the entire side may represent a straight and continuous boundary line.');">¹¹</span> and he who learned, 'me'aberin' explains it in the same sense as that of 'a pregnant woman'.<span class="x" onmousemove="('comment',' from rt. in pi'el 'to be pregnant'. ihrctn rct');">⁹</span> The<span class="x" onmousemove="('comment',' The following discussions on the interpretations of certain Biblical words are cited apropos the present and similar discussions on the interpretation of a word in our MISHNAH: vkpfn kpf');">¹²</span>

שכפולה בזוגות (בראשית לה, כז) ממרא קרית ארבע א"ר יצחק קרית הארבע זוגות אדם וחוה אברהם ושרה יצחק ורבקה יעקב ולאה (בראשית יד, א)

cave of Machpelah.<span class="x" onmousemove="('comment',' (rt. 'to double') Gen. XXIII, 9. kpf');">¹³</span> Rab and Samuel differ as to its meaning. One holds that the cave consisted of two chambers one within the other; and the other holds that it consisted of a lower and upper chamber.

ויהי בימי אמרפל רב ושמואל חד אמר נמרוד שמו ולמה נקרא שמו אמרפל שאמר והפיל לאברהם אבינו בתוך כבשן האש וחד אמר אמרפל שמו ולמה נקרא שמו נמרוד שהמריד את כל העולם כולו עליו במלכותו (שמות א, ח)

According to him who holds that the chambers were one above the other the term machpelah<span class="x" onmousemove="('comment',' (rt. 'to double') Gen. XXIII, 9. kpf');">¹³</span> is well justified but according to him who holds that it consisted of two chambers one within the other, what could be the meaning of machpelah? That it had multiples<span class="x" onmousemove="('comment',' The rt. signifies multiplication as well as doubling.');">¹⁴</span>

ויקם מלך חדש על מצרים רב ושמואל חד אמר חדש ממש וחד אמר שנתחדשו גזירותיו

of couples.<span class="x" onmousemove="('comment',' It was the burial place of four couples (cf. Gen. XLIX, 31 and the following paragraph) . gcrt');">¹⁵</span> Mamreh the city of Arba.<span class="x" onmousemove="('comment',' Gen. XXXV, 27. gcrt');">¹⁶</span> R'Isaac explained: The city of the four<span class="x" onmousemove="('comment',' 'four'. kprnt');">¹⁷</span>

מ"ד חדש ממש דכתיב חדש ומאן דאמר שנתחדשו גזירותיו מדלא כתיב וימת וימלוך

couples:<span class="x" onmousemove="('comment',' It was the burial place of four couples (cf. Gen. XLIX, 31 and the following paragraph) . gcrt');">¹⁵</span> Adam and Eve, Abraham and Sarah, Isaac and Rebekah, Jacob and Leah. And it came to pass in the days of Amraphel.<span class="x" onmousemove="('comment',' Gen. XIV, 1.');">¹⁸</span>

ולמאן דאמר שנתחדשו גזירותיו הא כתיב (שמות א, ח) אשר לא ידע את יוסף מאי אשר לא ידע את יוסף דהוה דמי כמאן דלא ידע ליה ליוסף כלל:

Rab and Samuel are at variance. One holds that his name was Nimrod;<span class="x" onmousemove="('comment',' Cf. Gen, X, 8ff. kprnt rnt kp kpb');">¹⁹</span> and why was he called Amraphel?

(סימן שמונה עשרה ושנים עשר למדנו בדוד ויבן):

Because he ordered our father Abraham to be cast<span class="x" onmousemove="('comment',' is read as 'he said' (rt.) 'cast'.');">²⁰</span> into a burning furnace.<span class="x" onmousemove="('comment',' Lit., 'furnace of fire'. surnb srn');">²¹</span> But the other holds that his name was Amraphel; and why was he called Nimrod?

א"ר יוחנן י"ח ימים גידלתי אצל רבי אושעיא בריבי ולא למדתי ממנו אלא דבר אחד במשנתינו כיצד מאברין את הערים באלף

Because in his reign he led all the world in rebellion<span class="x" onmousemove="('comment',' Nimrod from the rt. 'to rebel'.');">²²</span> against himself.<span class="x" onmousemove="('comment',' Euphemism for God.');">²³</span> Now there arose a new king over Egypt.<span class="x" onmousemove="('comment',' Ex. I, 8.');">²⁴</span>

איני והאמר רבי יוחנן י"ב תלמידים היו לו לרבי אושעיא בריבי וי"ח ימים גידלתי ביניהן ולמדתי לב כל אחד ואחד וחכמת כל אחד ואחד

Rab and Samuel differ. One explains: Actually a new king, and the other explains: He<span class="x" onmousemove="('comment',' The former king. asj');">²⁵</span> issued new decrees.<span class="x" onmousemove="('comment',' 'new', read as a verb in pi'el 'to make new'.');">²⁶</span>

לב כל אחד ואחד וחכמת כל אחד ואחד גמר גמרא לא גמר איבעית אימא מנייהו דידהו גמר מיניה דידיה לא גמר ואב"א דבר אחד במשנתינו קאמר

He who explained: 'actually a new king', did so because it is written 'new',<span class="x" onmousemove="('comment',' Ex. I, 8.');">²⁷</span> while he who explained: 'he issued new decrees', did so because it was not stated: 'And the former king died and a new king reigned'. But, according to him who explained: 'He issued new decrees', may it not be objected that it was written: Who knew not Joseph?<span class="x" onmousemove="('comment',' Ex. I, 8. Is it possible that the former king did not know him?');">²⁸</span>

וא"ר יוחנן כשהיינו לומדין תורה אצל ר' אושעיא היינו יושבין ארבעה ארבעה באמה אמר רבי כשהיינו לומדין תורה אצל רבי אלעזר בן שמוע היינו יושבין ששה ששה באמה

- What is the meaning of 'Who knew not Joseph'? Who<span class="x" onmousemove="('comment',' In his persecution of Joseph's people.');">²⁹</span> appeared as if he never knew Joseph.

א"ר יוחנן רבי אושעיא בריבי בדורו כר' מאיר בדורו מה רבי מאיר בדורו לא יכלו חבריו לעמוד על סוף דעתו אף רבי אושעיא לא יכלו חבריו לעמוד על סוף דעתו

<br>(Mnemonic:<span class="x" onmousemove="('comment',' An aid to the recollection of some of the following statements of R. Johanan.');">³⁰</span> Eighteen, and twelve, we learned, in his generation, their heart).<span class="x" onmousemove="('comment',' For the last two phrases cf. marg. n. Cur. edd., 'in David, and he built'. hchrc');">³¹</span> R'Johanan stated: I spent eighteen days at R'Oshaia Beribi<span class="x" onmousemove="('comment',' , a scholar of Rabbi or R. Judah I ha-Nasi. Aliter: A great man (Rashi) . V. Nazir, Sonc. ed. p. 64, n. 1. ihrctn');">³²</span>

אמר ר' יוחנן לבן של ראשונים כפתחו של אולם ושל אחרונים כפתחו של היכל ואנו כמלא נקב מחט סידקית

and learned from him only one word in our Mishnah, viz. , that 'HOW ARE THE SABBATH BOUNDARIES OF TOWNS EXTENDED' is to be read as me'aberin<a rel="footnote" href="#33">³³</a> with an aleph. But, surely, this is not correct.

ראשונים ר"ע אחרונים ר"א בן שמוע איכא דאמרי ראשונים ר' אלעזר בן שמוע אחרונים ר' אושעיא בריבי ואנו כמלא נקב מחט סידקית

For did not R'Johanan state, R'Oshaia Beribi had twelve disciples and I spent eighteen days among them and gained a knowledge of every one's intellectual powers<span class="x" onmousemove="('comment',' Lit., 'heart'.');">³⁴</span> and of every one's wisdom? Now, is It likely that he gained a knowledge of every one's intellectual powers and of every one's wisdom and yet did not learn any Gemara?<span class="x" onmousemove="('comment',' Except the one word in our MISHNAH: On Gemara v. Glos.');">³⁵</span>

אמר אביי ואנן כי סיכתא בגודא לגמרא אמר רבא ואנן כי אצבעתא בקירא לסברא אמר רב אשי אנן כי אצבעתא בבירא לשכחה

- If you like I may reply: He may have learnt much from them, but from him he did not learn [more than the one word]. And if you prefer I might reply: He meant to say that in our Mishnah he learned only one word.<span class="x" onmousemove="('comment',' In other Mishnahs and Baraithas he may have learnt many things.');">³⁶</span> R'Johanan further stated: When we were studying Torah at R'Oshaia's eight of us used to sit in the space of one cubit.<span class="x" onmousemove="('comment',' So anxious were the students to learn that they crowded into a small space in order to be near to the Master.');">³⁷</span>

אמר רב יהודה אמר רב בני יהודה שהקפידו על לשונם נתקיימה תורתם בידם בני גליל שלא הקפידו על לשונם לא נתקיימה תורתם בידם

Rabbi stated: When we were studying Torah at R'Eleazar B'Shammua a six of us used to sit in one cubit.<span class="x" onmousemove="('comment',' So anxious were the students to learn that they crowded into a small space in order to be near to the Master.');">³⁷</span> R'Johanan further stated: R'Oshaia Beribi in his generation was like R'Meir in his generation. As was the case with R'Meir in his generation that his colleagues could not fathom the depth of his knowledge<span class="x" onmousemove="('comment',' Cf. supra 13b.');">³⁸</span>

מידי בקפידא תליא מילתא אלא בני יהודה דדייקי לישנא ומתנחי להו סימנא נתקיימה תורתן בידן בני גליל דלא דייקי לישנא ולא מתנחי להו סימנא לא נתקיימה תורתן בידם

so was it with R'Oshaia that his colleagues could not fathom the depth of his knowledge. R'Johanan further stated: The hearts<span class="x" onmousemove="('comment',' Sc. their intellectual powers.');">³⁹</span> of the ancients were like the door of the Ulam,<span class="x" onmousemove="('comment',' The Ulam and the Hekal (v. supra 2a) were two of the chambers which together with the Debir constituted the Temple. The door of the Ulam was twenty cubits wide while that of the Hekal was only ten.');">⁴⁰</span>

בני יהודה גמרו מחד רבה נתקיימה תורתן בידם בני גליל דלא גמרי מחד רבה לא נתקיימה תורתן בידם

but that of the las generations was like the door of the Hekal,<span class="x" onmousemove="('comment',' The Ulam and the Hekal (v. supra 2a) were two of the chambers which together with the Debir constituted the Temple. The door of the Ulam was twenty cubits wide while that of the Hekal was only ten.');">⁴⁰</span> but ours is like the eye of a fine needle. R'Akiba is classed among the ancients; R'Eleazar B'Shammua among the last generations.

רבינא אמר בני יהודה דגלו מסכתא נתקיימה תורתן בידם בני גליל דלא גלו מסכתא לא נתקיימה תורתן בידם

Others say: R'Eleazar B'Shammua is classed among the ancients and R'Oshaia Beribi among the last generations - 'But ours is like the eye of a fine needle' - And we, said Abaye, are like a peg in a wall in respect of<big><b>GEMARA:</b></big> <span class="x" onmousemove="('comment',' It was as difficult for them to master their studies as it is difficult to force a peg into a wall.');">⁴¹</span> And we, said Raba, are like a finger in wax as regards logical argument.<span class="x" onmousemove="('comment',' A finger cannot penetrate through hard wax. It only depresses it very slightly. trhc tzrc');">⁴²</span>

דוד גלי מסכתא שאול לא גלי מסכתא דוד דגלי מסכתא כתיב ביה (תהלים קיט, עד) יראיך יראוני וישמחו שאול דלא גלי מסכתא כתיב ביה ((שמואל א יד, מז) אל כל) אשר יפנה

We, said R'Ashi, are like a finger in a pit<span class="x" onmousemove="('comment',' var. lec. , bung-hole].');">⁴³</span> as regards forgetfulness.<span class="x" onmousemove="('comment',' As it is easy to insert a finger into the mouth of a pit [or bung-hole], so easy was it for them to forget what they learned.');">⁴⁴</span> Rab Judah stated in the name of Rab: The Judeans who cared for [the beauty of] their language retained their learning,<span class="x" onmousemove="('comment',' Lit., 'their Torah was confirmed in their hand'.');">⁴⁵</span> but the Galileans who did not care for [the beauty of] their language<span class="x" onmousemove="('comment',' V. infra.');">⁴⁶</span> did not retain their learning. But does this<span class="x" onmousemove="('comment',' Lit., 'the thing', learning.');">⁴⁷</span> depend on whether one cares [for linguistic beauty]? - Rather say: The Judeans who were exact in their language,<span class="x" onmousemove="('comment',' Carefully reproducing the traditions they received from their masters.');">⁴⁸</span> and who laid down mnemonics for their aid, retained their learning; but the Galileans who were not exact in their language,<span class="x" onmousemove="('comment',' Cf. prev. n. mut. mut.');">⁴⁹</span> and who laid down no mnemonic as an aid, did not retain their learning. The<span class="x" onmousemove="('comment',' Var. lec. 'And if you prefer I might say: The' (v. marg. n.) .');">⁵⁰</span> Judeans who learned from one Master retained their learning, but the Galileans who did not learn from one Master did not retain their learning. Rabina said: The Judeans who made their studies accessible to the public<span class="x" onmousemove="('comment',' Lit., 'they revealed the text (they studied) '.');">⁵¹</span> retained their learning, but the Galileans who did not make their studies accessible to the public did not retain their learning. David made his studies accessible<span class="x" onmousemove="('comment',' Cf. Ber. 4a, and M.K. 16a.');">⁵²</span> and Saul did not make his studies accessible. Of David who made his studies accessible it is written in Scripture: They that fear Thee shall see me and be glad;<span class="x" onmousemove="('comment',' Ps. CXIX, 74.');">⁵³</span> but of Saul who did not make his studies accessible to the public it is written: And whithersoever he turned himself