Eruvin 107

בטשה ביה אמרה ליה לא כך כתוב (שמואל ב כג, ה) ערוכה בכל ושמורה אם ערוכה ברמ"ח אברים שלך משתמרת ואם לאו אינה משתמרת תנא תלמיד אחד היה לרבי אליעזר שהיה שונה בלחש לאחר ג' שנים שכח תלמודו

Rebuking him<span class="x" onmousemove="('comment',' Lit., 'she kicked him'.');">¹</span> she exclaimed: 'Is it not written: Ordered in all things, and sure:<span class="x" onmousemove="('comment',' II Sam. XXIII, 5.');">²</span> If it is 'ordered' in your two hundred and forty-eight limbs it will be 'sure', otherwise<span class="x" onmousemove="('comment',' Lit., 'and if not', if some of the 'limbs', in this case the organs of speech, are not used.');">⁴</span> it will not be sure? '

תנא תלמיד אחד היה לו לרבי אליעזר שנתחייב בשריפה למקום אמרו הניחו לו אדם גדול שמש

One taught: R'Eliezer<span class="x" onmousemove="('comment',' Var. lec. 'E. b. Jacob'. tbbha iba gkx ia ia');">⁵</span> had a disciple who learned in a low voice. After three years he forgot his learning. One taught: R'Eliezer had a student who deserved burning [for an offence] against the Omnipresent - 'Leave him alone', the Rabbis pleaded, 'he attended on a great man'.

א"ל שמואל לרב יהודה שיננא פתח פומיך קרי פתח פומיך תני כי היכי דתתקיים ביך ותוריך חיי שנאמר (משלי ד, כב) כי חיים הם למצאיהם ולכל בשרו מרפא אל תקרי למצאיהם אלא למוציאיהם בפה

Samuel said to Rab Judah, 'Shinena,<span class="x" onmousemove="('comment',' 'keen-witted' (rt. 'to sharpen') , 'man of iron endurance', (cf. 'rocky crag') , or 'long toothed' (cf. 'tooth') . V. B.B., Sonc. ed. vol. II, p. 561, n. 14.');">⁶</span> open your mouth and read the Scriptures, open your mouth and learn the Talmud, that your studies may be retained and that you may live long, since it is said: For they<span class="x" onmousemove="('comment',' The words of the Torah which includes both the written and the oral law.');">⁷</span> are life unto those that find them, and a healing to all their flesh;<span class="x" onmousemove="('comment',' Prov. IV, 22. ovhtmnk tmn');">⁸</span> read not 'To those that find them'<span class="x" onmousemove="('comment',' (rt. in Kal 'to find') . ovhthmunk tmh');">⁹</span>

א"ל שמואל לרב יהודה שיננא חטוף ואכול חטוף ואישתי דעלמא דאזלינן מיניה כהלולא דמי

but 'To him who utters them<span class="x" onmousemove="('comment',' (rt. in Hif. 'to bring out', 'utter') .');">¹⁰</span> with his mouth'. Samuel further said to Rab Judah, 'Shinena, hurry on and eat, hurry on and drink,<span class="x" onmousemove="('comment',' Sc. do not postpone any enjoyments or pleasures.');">¹¹</span> since the world from which we must depart is like a wedding feast'.<span class="x" onmousemove="('comment',' Which comes all too soon to an abrupt end. Cf. 'make hay while the sun shines' (Eng. prov.) .');">¹²</span>

א"ל רב לרב המנונא בני אם יש לך היטב לך שאין בשאול תענוג ואין למות התמהמה ואם תאמר אניח לבני חוק בשאול מי יגיד לך בני האדם דומים לעשבי השדה הללו נוצצין והללו נובלין

Rab said to R'Hamnuna, 'My son, according to thy ability<span class="x" onmousemove="('comment',' Lit., 'if thou hast'.');">¹³</span> do good to thyself, for there is no enjoyment in she'ol nor will death be long in coming. And shouldst thou say: "I would leave a portion for my children" - who will tell thee in the grave?<span class="x" onmousemove="('comment',' Whether it is being put to good use.');">¹⁴</span> The children of man are like the grasses of the field, some blossom and some fade'.<span class="x" onmousemove="('comment',' Cf. Eccl. XIV, 11f, 15f, 18. vhuk');">¹⁵</span>

א"ר יהושע בן לוי המהלך בדרך ואין עמו לוייה יעסוק בתורה שנאמר (משלי א, ט) כי לוית חן הם

R'Joshua B'Levi stated: If a man is on a journey and has no company<a rel="footnote" href="#16">¹⁶</a> let hin, occupy himself with the study of the Torah, since it is said in Scripture: For they<span class="x" onmousemove="('comment',' V. supra n. 1. ,huk vhuk');">¹⁷</span> shall be a chaplet<span class="x" onmousemove="('comment',' const. of (v. prev. n. but one) .');">¹⁸</span> of grace.<span class="x" onmousemove="('comment',' Prov. I, 9.');">¹⁹</span>

חש בראשו יעסוק בתורה שנאמר כי לוית חן הם לראשך חש בגרונו יעסוק בתורה שנאמר וענקים לגרגרותיך חש במעיו יעסוק בתורה שנאמר רפאות תהי לשרך חש בעצמותיו יעסוק בתורה שנאמר ושקוי לעצמותיך חש בכל גופו יעסוק בתורה שנאמר ולכל בשרו מרפא

If he feels pains in his head, let him engage in the study of the Torah, since it is said: For they<span class="x" onmousemove="('comment',' V. supra n. 1. ,huk vhuk');">¹⁷</span> shall be a chaplet of grace unto thy head.<span class="x" onmousemove="('comment',' Prov. I, 9.');">¹⁹</span> If he feels pains in his throat let him engage in the study of the Torah, since it is said: And cha about thy neck.<span class="x" onmousemove="('comment',' Prov. I, 9.');">¹⁹</span> If he feels pains in his bowels, let him engage in the study of the Torah, since it is said: It<span class="x" onmousemove="('comment',' The Torah.');">²⁰</span>

אמר רב יהודה בר' חייא בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן סם לחבירו לזה יפה ולזה קשה אבל הקב"ה אינו כן נתן תורה לישראל סם חיים לכל גופו שנאמר ולכל בשרו מרפא

shall be a healing to thy navel.<span class="x" onmousemove="('comment',' Prov. III, 8.');">²¹</span> If he feels pain in his bones, let him engage in the study of the Torah, sinc it is said: And marrow to thy bones.<span class="x" onmousemove="('comment',' Prov. III, 8.');">²¹</span> If he feels pain in all his body, let him engage in the study of the Torah, since it is said: And healing to all his flesh.<span class="x" onmousemove="('comment',' Ibid. IV, 22.');">²²</span> R'Judah son of R'Hiyya remarked: Come and see how the dispensation<span class="x" onmousemove="('comment',' Lit., 'measure.');">²³</span>

א"ר אמי מ"ד (משלי כב, יח) כי נעים כי תשמרם בבטנך יכונו יחדיו על שפתיך אימתי ד"ת נעי' בזמן שתשמרם בבטנך ואימתי תשמרם בבטנך בזמן שיכונו יחדיו על שפתיך

of mortals<span class="x" onmousemove="('comment',' Lit., flesh and blood'.');">²⁴</span> is not like that of the Holy One, blessed be He. In the dispensation of mortals, when a man administers a drug to a fellow it may be beneficial to one limb but injurious to another, but with the Holy One, blessed be He, it is not So. He gave a Torah to Israel and it is a drug of life for all his body, as it is said: And healing to all his flesh.<span class="x" onmousemove="('comment',' Prov. IV, 22.');">²⁵</span>

ר' זירא אמר מהכא (משלי טו, כג) שמחה לאיש במענה פיו ודבר בעתו מה טוב אימתי שמחה לאיש בזמן שמענה בפיו ל"א אימתי שמחה לאיש במענה פיו בזמן שדבר בעתו מה טוב

R'Ammi said: What is the exposition of the Scriptural text: For it is a pleasant thing if thou keep them within thee; let them be established altogether upon thy lips?<span class="x" onmousemove="('comment',' Ibid. XXII, 18.');">²⁶</span> When are the words of the Torah 'pleasant'? 'When thou keepest them within thee'. And when wilt thou keep them within thee? When they will 'be established altogether upon thy lips.'<span class="x" onmousemove="('comment',' By being uttered clearly and methodically.');">²⁷</span>

ר' יצחק אמר מהכא (דברים ל, יד) כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו אימתי קרוב אליך בזמן שבפיך ובלבבך לעשותו

R'Zera said, [This<span class="x" onmousemove="('comment',' Cf. prev. n. and text.');">²⁸</span> may be derived] from the following: A man hath joy in the answer of his mouth; and a word in due season, how good is it!<span class="x" onmousemove="('comment',' Ibid. XV, 23.');">²⁹</span> When 'hath a man joy'? When he has an 'answer in his mouth'.<span class="x" onmousemove="('comment',' Cf. prev. n. and text.');">²⁸</span>

רבא אמר מהכא (תהלים כא, ג) תאות לבו נתתה לו וארשת שפתיו בל מנעת סלה אימתי תאות לבו נתתה לו בזמן שארשת שפתיו בל מנעת סלה

Another version: 'When hath a man joy in the answer of his mouth'? When the 'word is in due season; O, how good is this'! R'Isaac said: This<span class="x" onmousemove="('comment',' Cf. prev. n. and text.');">²⁸</span> may be derived from the following: But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it;<span class="x" onmousemove="('comment',' Deut. XXX, 14.');">³⁰</span> when 'is it very nigh unto thee'?

רבא רמי כתיב תאות לבו נתתה לו וכתיב וארשת שפתיו בל מנעת סלה זכה תאות לבו נתתה לו לא זכה וארשת שפתיו בל מנעת סלה

When it is 'in thy mouth and in thy heart to do it'.<span class="x" onmousemove="('comment',' Cf. prev. n. and text.');">²⁸</span> Raba said: It<span class="x" onmousemove="('comment',' Cf. prev. n. and text.');">²⁸</span> may be derived from the following: Thou hast given him his heart's desire, and the utterance<span class="x" onmousemove="('comment',' E.V. 'request'.');">³¹</span> of his lips Thou hast not withholden.

תנא דבי ר"א בן יעקב כל מקום שנאמר נצח סלה ועד אין לו הפסק עולמית נצח דכתיב (ישעיהו נז, טז) כי לא לעולם אריב ולא לנצח אקצוף

Selah.<span class="x" onmousemove="('comment',' Ps. XXI, 3.');">³²</span> When 'hast Thou given him his heart's desire'? At the time when 'Thou hast not withholden the utterance of his lips.<span class="x" onmousemove="('comment',' Cf. prev. n. and text.');">²⁸</span> Selah.'<span class="x" onmousemove="('comment',' Ps. XXI, 3.');">³²</span>

סלה דכתיב (תהלים מח, ט) כאשר שמענו כן ראינו בעיר ה' צבאות בעיר אלהינו אלהים יכוננה עד עולם סלה ועד דכתיב (שמות טו, יח) ה' ימלוך לעולם ועד:

Raba pointed out an incongruity: It is written: Thou hast given him his heart's<span class="x" onmousemove="('comment',' Emphasis on 'heart'.');">³³</span> desire;<span class="x" onmousemove="('comment',' I.e., as soon as he would desire it, it would be given him.');">³⁴</span> and it is also written: And the utterance of his lips<span class="x" onmousemove="('comment',' Emphasis on 'lips'.');">³⁵</span> Thou hast not withholden.

(סימן ענקים לחייו לוחות חרות): א"ר (אליעזר) מאי דכתיב (משלי א, ט) וענקים לגרגרותיך אם משים אדם עצמו כענק זה שרף על הצואר ונראה ואינו נראה תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו

Selah?<span class="x" onmousemove="('comment',' I.e., his desire would not be granted unless he actually asked for it. jmbw vkxw sgu');">³⁶</span> If he is worthy, 'Thou hast given him his heart's desire,'<span class="x" onmousemove="('comment',' I.e., as soon as he would desire it, it would be given him.');">³⁴</span> but if he is unworthy, 'The utterance of his lips Thou hast not withholden. Selah'.<span class="x" onmousemove="('comment',' I.e., his desire would not be granted unless he actually asked for it. jmbw vkxw sgu');">³⁶</span>

ואמר ר"א מאי דכתיב (שיר השירים ה, יג) לחיו כערוגת הבשם אם משים אדם עצמו כערוגה זו שהכל דשין בה וכבושם זה שהכל מתבשמין בה תלמודו מתקיים ואם לאו אין תלמודו מתקיים

It was taught at the school of R'Eliezer B'Jacob: Wherever [in Scripture] the expression of nezah, selah o wa'ed<span class="x" onmousemove="('comment',' . jmbk');">³⁷</span> occurs the process to which it refers never ceases - 'Nezah'? Since it is written For I will not contend for ever, neither will I be always<span class="x" onmousemove="('comment',' .');">³⁸</span> wroth.<span class="x" onmousemove="('comment',' Isa. LVII, 16. vkx');">³⁹</span>

וא"ר מ"ד (שמות לא, יח) לוחות אבן אם אדם משים עצמו את לחייו כאבן זו שאינה נמחית תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו

'Selah'. Since it is written: As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God - God establish it for ever. Selah.<span class="x" onmousemove="('comment',' , Ps. XLVIII, 9. sgu');">⁴⁰</span> 'Wa'ed?

וא"ר (אליעזר) מאי דכתיב (שמות לב, טז) חרות על הלוחות אלמלי לא נשתברו לוחות הראשונות לא נשתכחה תורה מישראל

Since it is written: The Lord shall reign for ever and ever.<span class="x" onmousemove="('comment',' , Ex. XV, 18.');">⁴¹</span> <br>(Mnemonic:<span class="x" onmousemove="('comment',' Containing the Biblical expressions R. Eleazar is about to expound.');">⁴²</span> Chains, his cheeks, tables graven.) R'Eleazar<span class="x" onmousemove="('comment',' So MS.M. and marg. note. Cur. edd. in parenthesis 'Eliezer'.');">⁴³</span>

רב אחא בר יעקב אמר אין כל אומה ולשון שולטת בהן שנאמר חרות אל תיקרי חרות אלא חירות

said; What is the purport of the Scriptural text: And chains about thy neck?<span class="x" onmousemove="('comment',' Prov. 1, 9.');">⁴⁴</span> If a man trains himself to be like a chain that hangs loosely upon the neck,<span class="x" onmousemove="('comment',' Sc. he is pleasant and conciliatory.');">⁴⁵</span> and is sometimes exposed and sometimes concealed,<span class="x" onmousemove="('comment',' He is not always in the public eye.');">⁴⁶</span> his learning will be preserved by him, otherwise it will not.

אמר רב מתנה מאי דכתיב (במדבר כא, יח) וממדבר מתנה אם משים אדם עצמו כמדבר זה שהכל דשין בו תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו

R'Eleazar further stated: What is the purport of the Scriptural text: His cheeks are as a bed of slices?<span class="x" onmousemove="('comment',' Cant. V, 13.');">⁴⁷</span> If a man allows himself to be treated as a bed upon which everybody treads,<span class="x" onmousemove="('comment',' Humility.');">⁴⁸</span> and as spices with which everybody perfumes himself,<span class="x" onmousemove="('comment',' Benefiting others.');">⁴⁹</span> his learning will be preserved, but otherwise it will not.

רבא בריה דרב יוסף בר חמא הוה ליה מלתא לרב יוסף בהדיה כי מטא מעלי יומא דכיפורי אמר איזיל ואפייסיה אזל אשכחיה לשמעיה דקא מזיג ליה כסא אמר ליה הב לי ואימזגיה אנא יהב ליה מזגיה כדטעמיה אמר דמי האי מזיגא למזיגא דרבא בריה דרב יוסף בר חמא א"ל אנא הוא

R'Eleazar<span class="x" onmousemove="('comment',' V. supra n. 6.');">⁵⁰</span> further stated: What is the purport of the Scriptural text: Tables of stone?<span class="x" onmousemove="('comment',' Ex. XXXI, 18. ,ujuk ohhjk');">⁵¹</span> If a man regards his cheeks<span class="x" onmousemove="('comment',' 'tables', is Midrashically interpreted as 'cheeks'.');">⁵²</span> as stone that is not easily worn away,<span class="x" onmousemove="('comment',' He incessantly aid repeatedly teaches the Torah to others and disregards the constant strain upon his facial muscles.');">⁵³</span>

א"ל לא תתיב אכרעיך עד דמפרשת לי הני קראי מאי דכתיב וממדבר מתנה וממתנה נחליאל ומנחליאל במות ומבמות הגיא

his learning will be preserved by him, but otherwise it will not. R'Eleazar<span class="x" onmousemove="('comment',' V. supra n. 6.');">⁵⁰</span> further stated: What is the purport of the Scriptural text: Graven upon the tables?<span class="x" onmousemove="('comment',' Ex. XXXII, 16.');">⁵⁴</span> If the firs tables had not been broken the Torah would never have been forgotten in Israel.<span class="x" onmousemove="('comment',' It would have remained 'graven' forever.');">⁵⁵</span>

א"ל אם אדם משים עצמו כמדבר זה שהכל דשין בו תורה ניתנה לו במתנה וכיון שניתנה לו במתנה נחלו אל שנאמר וממתנה נחליאל וכיון שנחלו אל עולה לגדולה שנאמר ומנחליאל במות

R'Aha B'Jacob said: No nation or tongue would have had any power over them;<span class="x" onmousemove="('comment',' Israel. ,urj');">⁵⁶</span> for it says: 'Graven'<span class="x" onmousemove="('comment',' Ex. XXXII, 16.');">⁵⁴</span> read not 'graven'<span class="x" onmousemove="('comment',' . ,urhj');">⁵⁷</span> but 'freedom'.<span class="x" onmousemove="('comment',' . For the sake of the tables Israel would have ever been free.');">⁵⁸</span>

ואם מגיס לבו הקדוש ברוך הוא משפילו שנאמר ומבמות הגיא ואם חוזר בו הקב"ה מגביהו שנאמר (ישעיהו מ, ד) כל גיא ינשא

R'Mattena expounded: What is the purport of the Scriptural text: And from the wilderness to Mattanah?<span class="x" onmousemove="('comment',' Num. XXI, 18. vb,n i,b');">⁵⁹</span> If a man allows himself to be treated as a wilderness on which everybody treads, his study will be retained<span class="x" onmousemove="('comment',' Mattanah 'gift' from rt. 'to give'. The Torah will be given to him as a gift and he will never forge' it.');">⁶⁰</span> by him, otherwise it will not. R'Joseph had a grievance against Raba son of R'Joseph B'Hama.

אמר רב הונא מ"ד (תהלים סח, יא) חיתך ישבו בה תכין בטובתך לעני אלהים אם אדם משים עצמו כחיה זו שדורסת ואוכלת ואיכא דאמרי שמסרחת ואוכלת תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו ואם עושה כן הקדוש ברוך הוא עושה לו סעודה בעצמו שנאמר תכין בטובתך לעני אלהים

When the eve of the Day of Atonement approached the latter thought, 'I shall go and pacify him' - Proceeding to R'Joseph's house he found his attendant engaged in mixing for him a cup of wine.<span class="x" onmousemove="('comment',' On account of its strength their wine had to be diluted in a certain proportion of water before it could be served.');">⁶¹</span> 'Give it to me', Raba<span class="x" onmousemove="('comment',' Who was an expert in the art of mixing.');">⁶²</span> said to him, 'and I will mix it' He gave it to him and the latter duly mixed it. As he<span class="x" onmousemove="('comment',' R. Joseph who was blind and unaware of Raba's presence.');">⁶³</span>

א"ר חייא בר אבא א"ר יוחנן מאי דכתיב (משלי כז, יח) נוצר תאנה יאכל פריה למה נמשלו דברי תורה כתאנה מה תאנה זו

tasted it, he remarked: 'This mixing is like that of Raba son of R'Joseph B'Hama'.<span class="x" onmousemove="('comment',' Who was an expert in the art of mixing.');">⁶²</span> 'I am here' the other answered.' Do not sit down upon your legs',<span class="x" onmousemove="('comment',' The Eastern custom of sitting with legs folded under the body.');">⁶⁴</span> R'Joseph said to him, 'before you have explained to me these verses. What is the purport of the Scriptural text: And from the wilderness to Mattanah, and front Mattanah to Nahaliel, and from Nahaliel to Bamoth, and front Bamoth to the valley? '<span class="x" onmousemove="('comment',' Num. XXI, 18ff.');">⁶⁵</span> - 'If', the other replied: 'a man allows himself to be treated as the wilderness upon which everybody treads, the Torah will be given to him as a gift;<span class="x" onmousemove="('comment',' V. supra n. 1. kthkjb kt ukjb');">⁶⁶</span> and so soon as it is given to him as a gift, he will be the inheritance of God<span class="x" onmousemove="('comment',' Nahaliel is read as . ,unc');">⁶⁷</span> as it says: And from Mattanah<span class="x" onmousemove="('comment',' V. supra n. 1. kthkjb kt ukjb');">⁶⁶</span> to Nahaliel;<span class="x" onmousemove="('comment',' Mattanah 'gift' from rt. 'to give'. The Torah will be given to him as a gift and he will never forge' it.');">⁶⁰</span> and as soon as he is the inheritance of God, he rises to greatness,<span class="x" onmousemove="('comment',' Bamoth signifying 'heights'.');">⁶⁸</span> since it says: And from Nahaliel<span class="x" onmousemove="('comment',' Nahaliel is read as . ,unc');">⁶⁷</span> to Bamoth.<span class="x" onmousemove="('comment',' Bamoth signifying 'heights'.');">⁶⁸</span> But if he is haughty, the Holy One, blessed be He, humbles him, as it says: And from Bamoth<span class="x" onmousemove="('comment',' Bamoth signifying 'heights'.');">⁶⁸</span> to the valley.<span class="x" onmousemove="('comment',' Symbolic of a humble position.');">⁶⁹</span> If, however, he repents, the Holy One, blessed be He, raises him, as it says: Every valley<span class="x" onmousemove="('comment',' Symbolic of a humble position.');">⁶⁹</span> shall be lifted up.<span class="x" onmousemove="('comment',' Isa. XL, 4.');">⁷⁰</span> R'Huna said: What is the purport of the Scriptural text: Thy flock settled therein; Thou preparest in Thy goodness for the poor, O God?<span class="x" onmousemove="('comment',' Ps. LXVIII, 11.');">⁷¹</span> If a man behaves like an animal that treads upon its prey and eats it<span class="x" onmousemove="('comment',' Sc. as the animal proceeds to eat its prey as soon as it has trampled it on the ground so does the student proceed to revise his lessons as soon as he has them from his master.');">⁷²</span> or, as others say, that drags it and eats it,<span class="x" onmousemove="('comment',' I.e., as the animal consumes its prey despite the unpleasantness of taste that it contracts in the course of being trailed in the dust or mud, so does the student persist in his studies, despite the unpleasantness he experiences in understanding or memorizing them.');">⁷³</span> his learning will be preserved by him, otherwise it will not - If, however, lie does behave in this manner the Holy One, blessed be He, will himself prepare a banquet for him, as it says in Scripture. Thou, didst prepare in Thy goodness for the poor, O Lord.<span class="x" onmousemove="('comment',' Ps. LXVIII, 11.');">⁷⁴</span> R'Hiyya B'Abba in the name of R'Johanan expounded: With reference to the Scriptural text: Whoso keepeth the fig tree shall eat the fruit thereof,<span class="x" onmousemove="('comment',' Prov. XXVII, 18.');">⁷⁵</span> why were the words of the Torah compared to the 'fig tree'? As with the fig tree<span class="x" onmousemove="('comment',' Since all its fruit does ripen at the same time.');">⁷⁶</span>