Eruvin 108

כל זמן שאדם ממשמש בה מוצא בה תאנים אף דברי תורה כל זמן שאדם הוגה בהן מוצא בהן טעם

the more one<span class="x" onmousemove="('comment',' Lit., 'all the time that a man'.');">¹</span> searches it the more figs one finds in it so it is with the words of the Torah; the more one<span class="x" onmousemove="('comment',' Lit., 'all the time that a man'.');">¹</span> studies them the more relish he finds in them. R'Samuel B'Nahmani expounded: With reference to the Scriptural text: Loving hind and a graceful roe etc. ,<span class="x" onmousemove="('comment',' Prov. V, 19.');">²</span>

א"ר שמואל בר נחמני מאי דכתיב (משלי ה, יט) אילת אהבים ויעלת חן וגו' למה נמשלו דברי תורה לאילת לומר לך מה אילה רחמה צר וחביבה על בועלה כל שעה ושעה כשעה ראשונה אף דברי תורה חביבין על לומדיהן כל שעה ושעה כשעה ראשונה

why were the words of the Torah compared to a 'hind'? To tell you that as the hind has a narrow womb and is loved by its mate at all times as at the first hour of their meeting, so it is with the words of the Tora - They are loved by those who study them at all times as at the hour when they first made their acquaintance.' And in graceful roe'? Because the Torah bestows grace upon those who study it.

ויעלת חן שמעלת חן על לומדיה דדיה ירווך בכל עת למה נמשלו דברי תורה כדד מה דד זה כל זמן שהתינוק ממשמש בו מוצא בו חלב אף דברי תורה כל זמן שאדם הוגה בהן מוצא בהן טעם

Her breasts will satisfy thee at all times.<span class="x" onmousemove="('comment',' Prov. V, 19.');">²</span> Why were the words of the Torah compared to a breast? As with a breast, however often the child sucks<span class="x" onmousemove="('comment',' Lit., 'feels', 'searches'.');">³</span> it so often does he find milk in it, so it is with the words of the Torah.

באהבתה תשגה תמיד כגון רבי (אליעזר) בן פדת אמרו עליו על רבי (אליעזר) שהיה יושב ועוסק בתורה בשוק התחתון של ציפורי וסדינו מוטל בשוק העליון של ציפורי (תניא) א"ר יצחק בן אלעזר פעם אחת בא אדם ליטלו ומצא בו שרף

As often a man studies them so often does he find relish in them - With her love wilt thou be ravished always,<span class="x" onmousemove="('comment',' Prov. V, 19.');">²</span> as was the case with R'Eleazar<span class="x" onmousemove="('comment',' So marg. n. and Bomb. ed. Cur. edd. in parenthesis 'Eliezer'. vda,');">⁴</span> B'Pedath, for instance. It was said of K. Eleazar<span class="x" onmousemove="('comment',' So marg. n. and Bomb. ed. Cur. edd. in parenthesis 'Eliezer'. vda,');">⁴</span>

תנא דבי רב ענן מאי דכתיב (שופטים ה, י) רוכבי אתונות צחורות יושבי על מדין [והולכי על דרך שיחו] רוכבי אתונות אלו תלמידי חכמים שמהלכין מעיר לעיר וממדינה למדינה ללמוד (בו) תורה צחורות שעושין אותה כצהרים יושבי על מדין שדנין דין אמת לאמיתו והולכי אלו בעלי מקרא על דרך אלו בעלי משנה שיחו אלו בעלי תלמוד שכל שיחתן דברי תורה

that he sat and studied Torah in the lower market of Sepphoris while his linen cloak lay in the upper market of the town.<span class="x" onmousemove="('comment',' So absorbed was he in his studies that he forgot to take his cloak with him (cf. R. Han.) Rashi explains (here rendered 'thou wilt be vda ravished') as 'thou wilt make a fool of thyself' (rt. 'to err', 'be confused') by neglecting one's work or trade and engaging in study. R. Eleazar presumably left his cloak with his wares in the upper market while, absorbed in his studies, he went down to the lower one oblivious of both his cloak and his wares.');">⁵</span> R.<span class="x" onmousemove="('comment',' Cur. edd. in parenthesis. 'It was taught'.');">⁶</span> Isaac B'Eleazar related: A man once came to take it and found a venomous serpent in it.<span class="x" onmousemove="('comment',' Providential protection of the property of the just.');">⁷</span> It was taught at the school of R'Anan: What is the exposition of the scriptural text, ye that ride on white asses, ye that sit on rich cloths, and ye that walk by the way, tell of it?<span class="x" onmousemove="('comment',' Judg. V, 10.');">⁸</span>

אמר רב שיזבי משום רבי אלעזר בן עזריה מאי דכתיב (משלי יב, כז) לא יחרוך רמיה צידו לא יחיה ולא יאריך ימים צייד הרמאי

'Ye that ride on asses' refers to the learned men<span class="x" onmousemove="('comment',' Lit., 'disciples of the wise' (v. Glos. s.v. Talmid Hakam) .');">⁹</span> who travel from town to town and from province to province to study<span class="x" onmousemove="('comment',' Cur. edd. in parenthesis insert 'in it'. ,urujm rjm');">¹⁰</span> the Torah.' White'<span class="x" onmousemove="('comment',' (rt.) . ohrvm rvm j v');">¹¹</span>

רב ששת אמר צייד הרמאי יחרוך

means that they clarify it like noonday.<span class="x" onmousemove="('comment',' (rt.) interchange of and . ihsn ihs');">¹²</span> 'That sit on rich cloths'<span class="x" onmousemove="('comment',' ( = judgment) ..');">¹³</span> means that they give true judgment for the sake of the truth.<span class="x" onmousemove="('comment',' [Lit., 'true to its own truth'; an absolutely true verdict arrived at by the judge in his endeavour to find out the truth himself without relying ihs solely on the evidence, v. Tosaf. B.B. 8b, s.v. ].');">¹⁴</span> 'That walk' refers to the students of Scripture; 'by the way' refers to the students of the Mishnah; 'tell of it' refers to the students of the Talmud all of whose talk consists of the words of the Torah.

כי אתא רב דימי אמר משל לצייד שצד צפרים אם ראשון ראשון משבר כנפיו משתמר ואם לאו אין משתמר

R'Shezbi stated in the name of R'Eleazar B'Azariah: What is the exposition of the text: The slothful man shall not hunt his prey?<span class="x" onmousemove="('comment',' Prov. XII, 27. vhnr htnr ushm shm');">¹⁵</span> The cunning hunter<span class="x" onmousemove="('comment',' ('slothful') , is expounded by a play upon the words as ' 'cunning' and ('his prey') as 'hunter'. The reference is to one who possesses no knowledge and pretends to be a scholar. ohnh lhrth tku vhvh tk lrvh tk');">¹⁶</span> will not live long.<span class="x" onmousemove="('comment',' , lit., 'shall not live nor have length of days', a play upon the words ('shall not hunt') .');">¹⁷</span> R'Shesheth expounded: The cunning hunter<span class="x" onmousemove="('comment',' Cf. supra n. 12. R. Shesheth, however, gives the appellation of 'cunning hunter' to the fowler who proceeds in the manner R. Dimi is about to describe. lrjh lrj');">¹⁸</span>

אמר (רבה) אמר רב סחורה אמר רב הונא מאי דכתיב (משלי יג, יא) הון מהבל ימעט וקובץ על יד ירבה אם עושה אדם תורתו חבילות חבילות מתמעט ואם לאו קובץ על יד ירבה

will roast.<span class="x" onmousemove="('comment',' The birds lie caught. (rt. 'to roast') . His exposition of the verse is as follows: 'Shall not the cunning hunter roast his prey?' 'Of course he shall' being the implied reply. 'Cunning hunter' thus refers to the student who learns section by section, thoroughly revising and consolidating each before proceeding to the next (cf. R. Dimi's parable that follows) .');">¹⁹</span> When R'Dimi came<span class="x" onmousemove="('comment',' From Palestine to Babylon.');">²⁰</span> he said: This<span class="x" onmousemove="('comment',' The manner of study just referred to (cf. supra p. 380, n. 15, final clause) .');">²¹</span> may be likened to a fowler who hunts birds.

אמר (רבה) ידעי רבנן להא מלתא ועברי עלה אמר רב נחמן בר יצחק אנא עבדתה ואיקיים בידאי:

If he breaks he wings of each bird as he shoots it down<span class="x" onmousemove="('comment',' Lit., 'first, first'.');">²²</span> his catch is secure, otherwise it is not. Raba<span class="x" onmousemove="('comment',' So marg. n. Cur. edd. in parentheses, 'Rabbah'.');">²³</span> expounded in the name of R'Sehora who had it from R'Huna: What is the purport of the text: Wealth gotten by vanity shall be diminished, but he that gathereth little by little shall increase?<span class="x" onmousemove="('comment',' Prov. XII. 11. kcvn kcv kcj vkhcj');">²⁴</span>

ת"ר כיצד סדר משנה משה למד מפי הגבורה נכנס אהרן ושנה לו משה פירקו נסתלק אהרן וישב לשמאל משה נכנסו בניו ושנה להן משה פירקן נסתלקו בניו אלעזר ישב לימין משה ואיתמר לשמאל אהרן רבי יהודה אומר לעולם אהרן לימין משה חוזר נכנסו זקנים ושנה להן משה פירקן נסתלקו זקנים נכנסו כל העם ושנה להן משה פירקן נמצאו ביד אהרן ארבעה ביד בניו שלשה וביד הזקנים שנים וביד כל העם אחד

If a man studies much at a time<span class="x" onmousemove="('comment',' Lit., 'makes his Torah bundles, bundles', a play upon the word for 'by vanity' reading as ( 'bundle') .');">²⁵</span> his learning decreases,<span class="x" onmousemove="('comment',' An overburdened memory can retain but little.');">²⁶</span> and if lie does not do so but 'gathereth little by little' 'shall increase'.<span class="x" onmousemove="('comment',' His store of knowledge.');">²⁷</span> Raba<span class="x" onmousemove="('comment',' So marg. n. Cur. edd. in parentheses, 'Rabbah'.');">²³</span>

נסתלק משה ושנה להן אהרן פירקו נסתלק אהרן שנו להן בניו פירקן נסתלקו בניו שנו להן זקנים פירקן נמצא ביד הכל ארבעה

remarked: The Rabbis are well aware of this advice<span class="x" onmousemove="('comment',' Lit., 'thing'.');">²⁸</span> and yet disregard it.<span class="x" onmousemove="('comment',' Lit., 'transgress it'.');">²⁹</span> R'Nahman B'Isaac said: I acted on this advice and my study remained with me. Our Rabbis learned: What was the procedure of the instruction in the oral law?

מכאן א"ר אליעזר חייב אדם לשנות לתלמידו ארבעה פעמים וקל וחומר ומה אהרן שלמד מפי משה ומשה מפי הגבורה כך הדיוט מפי הדיוט על אחת כמה וכמה

Moses learned from the mouth of the Omnipotent. Then Aaron entered and Moses taught him his lesson. Aaron then moved aside and sat down on Moses' left. Thereupon Aaron's sons entered and Moses taught them their lesson.

ר"ע אומר מניין שחייב אדם לשנות לתלמידו עד שילמדנו שנאמר (דברים לא, יט) ולמדה את בני ישראל ומניין עד שתהא סדורה בפיהם שנאמר שימה בפיהם

His sons then moved aside, Eleazar taking his seat on Moses' right and Ithamar on Aaron's left. R'Judah stated: Aaron was always on Moses right. Thereupon the elders entered and Moses taught them their lesson, and when the elders moved aside all the people entered and Moses taught them their lesson. It thus followed that Aaron heard the lesson<span class="x" onmousemove="('comment',' Lit., 'they were found in the hand of'.');">³⁰</span>

ומניין שחייב להראות לו פנים שנאמר (שמות כא, א) ואלה המשפטים אשר תשים לפניהם

four times, his sons heard it three times, the elders twice and all the people once. At this stage Moses departed and Aaron taught them his lesson. Then Aaron departed and his sons taught them their lesson. His sons then departed and the elders taught them their lesson.

וליגמרו כולהו ממשה כדי לחלוק כבוד לאהרן ובניו וכבוד לזקנים

It thus followed that everybody heard the lesson four times. From here R'Eliezer inferred: It is a man's duty to teach his pupil [his lesson] four times. For this is arrived at a minori ad majus: Aaron who learned from Moses who had it from the Omnipotent had to learn his lesson four times<span class="x" onmousemove="('comment',' Lit., 'thus'.');">³¹</span> how much more so an ordinary pupil who learns from an ordinary teacher.

וניעול אהרן וניגמר ממשה וליעיילו בניו וליגמרו מאהרן וליעיילו זקנים ולילפו מבניו וליזלו וליגמרינהו לכולהו ישראל כיון דמשה מפי הגבורה גמר מסתייעא מלתיה

R'Akiba stated: Whence is it deduced that a man must go on teaching his pupil until he has mastered the subject? From Scripture where it says: And teach thou it to the children of Israel.<span class="x" onmousemove="('comment',' Deut. XXXI, 19; emphasis on 'teach'.');">³²</span> And whence is it deduced that it must be taught until the students are well versed in it?<span class="x" onmousemove="('comment',' Lit., 'arranged in order in their mouth'.');">³³</span> From Scripture where it says.

אמר מר רבי יהודה אומר לעולם אהרן לימין משה חוזר כמאן אזלא הא דתניא שלשה שהיו מהלכין בדרך הרב באמצע וגדול בימינו וקטן בשמאלו לימא רבי יהודה היא ולא רבנן

Put it in their mouths.<span class="x" onmousemove="('comment',' Deut. XXXI, 19: emphasis on 'put . . mouth'.');">³⁴</span> And whence is it inferred that it is also his duty to explain to him the reasons?<span class="x" onmousemove="('comment',' Lit., 'to show the face'. . that it is not enough to teach dogmatically. ohbp uk ,utrvk ovhbpk');">³⁵</span> It has been said: Now these are the ordinances which thou shalt put before them.<span class="x" onmousemove="('comment',' Ex. XXI. 1, emphasis on 'put before' (cf. Rashi) . 'to show him the face' may be a play upon the word , 'before them'.');">³⁶</span> But why did they not all learn<span class="x" onmousemove="('comment',' MS. M. 'Let the elders enter and learn'. Bah, 'Let them all enter' etc.');">³⁷</span>

אפילו תימא רבנן משום טירחא דאהרן

direct from Moses?<span class="x" onmousemove="('comment',' The four times required.');">³⁸</span> - In order to give a share of the honour<span class="x" onmousemove="('comment',' Of instructing the people.');">³⁹</span> to Aaron, his sons, and the elders. Then<span class="x" onmousemove="('comment',' If it was desired to honour Aaron, his sons and the elders.');">⁴⁰</span>

רבי פרידא הוה ליה ההוא תלמידא דהוה תני ליה ארבע מאה זימני וגמר יומא חד בעיוה למלתא דמצוה תנא ליה ולא גמר

[why was not this procedure<span class="x" onmousemove="('comment',' Which would have conferred greater distinction on each individual or group as compared with the group that followed.');">⁴¹</span> adopted:] Aaron might enter and learn from Moses,<span class="x" onmousemove="('comment',' The four times required.');">⁴²</span> his sons might then enter and learn from Aaron,<span class="x" onmousemove="('comment',' The four times required.');">⁴²</span> then the elders might enter and learn from his sons<span class="x" onmousemove="('comment',' The four times required.');">⁴²</span>

א"ל האידנא מאי שנא א"ל מדההיא שעתא דא"ל למר איכא מילתא דמצוה אסחאי לדעתאי וכל שעתא אמינא השתא קאי מר השתא קאי מר א"ל הב דעתיך ואתני ליך הדר תנא ליה ד' מאה זימני [אחריני]

and these finally might teach all Israel?<span class="x" onmousemove="('comment',' The four times required.');">⁴²</span> - As Moses learned from the mouth of the Omnipotent his own teaching was of greater value.<span class="x" onmousemove="('comment',' Lit., 'the thing is supported'.');">⁴³</span> The Master said: R'Judah stated: Aaron was always on Moses' right'. Whose view is represented in the following where it was taught: If three men were going the same way, the Master is to be in the middle, the more important of the other two<span class="x" onmousemove="('comment',' Lit., 'and the great'.');">⁴⁴</span>

נפקא בת קלא וא"ל ניחא ליך דליספו לך ד' מאה שני או דתיזכו את ודרך לעלמא דאתי אמר דניזכו אנא ודריי לעלמא דאתי אמר להן הקב"ה תנו לו זו וזו

on his right and the less important<span class="x" onmousemove="('comment',' Lit., 'and the small'.');">⁴⁵</span> on his left?<span class="x" onmousemove="('comment',' V. Yoma 37a.');">⁴⁶</span> Must it be held that it represents the view of R'Judah and not that of the Rabbis?<span class="x" onmousemove="('comment',' Who hold that Aaron took his seat on Moses' left. Is it likely, however, that an anonymous ruling would agree with an individual contrary to the view of the majority?');">⁴⁷</span> - It<span class="x" onmousemove="('comment',' The Baraitha cited.');">⁴⁸</span>

אמר רב חסדא אין תורה נקנית אלא בסימנין שנאמר שימה בפיהם אל תקרי שימה אלא סימנה

may be said to agree even with the view of the Rabbis, since Aaron's trouble had to be taken into consideration.<span class="x" onmousemove="('comment',' As he had to sit on the left of Moses when the two were alone, he was allowed to remain in the same position, even after the others had entered, in order to save him the trouble of moving from one place to another.');">⁴⁹</span> R'Pereda had a pupil whom he taught his lesson four hundred times before the latter could master it. On a certain day having been requested to attend to a religious matter he taught him as usual but the pupil could not master the subject.' What', the Master asked: 'is the matter<span class="x" onmousemove="('comment',' Lit., 'what is the difference'.');">⁵⁰</span>

שמעה רב תחליפא ממערבא אזל אמרה קמיה דר' אבהו אמר אתון מהתם מתניתו לה אנן מהכא מתנינן לה (ירמיהו לא, כא) הציבי לך ציונים שימי לך וגו' עשו ציונים לתורה ומאי משמע דהאי ציון לישנא דסימנא הוא דכתיב (יחזקאל לט, טו) וראה עצם אדם ובנה אצלו ציון

to-day? ' - 'From the moment', the other replied.' the Master was told that there was a religious matter to be attended to I could not concentrate my thoughts,<span class="x" onmousemove="('comment',' Lit., 'I removed my mind'.');">⁵¹</span> for at every moment I imagined, now the Master will get up or now the Master will get up'.' Give me your attention', the Master said, 'and I will teach you again', and so he taught him another four hundred times.

ר' אליעזר אמר מהכא (משלי ז, ד) אמור לחכמה אחותי את ומודע לבינה תקרא עשה מודעים לתורה רבא אמר עשה מועדים לתורה

A bath kol issued forth asking him,<span class="x" onmousemove="('comment',' R. Pereda.');">⁵²</span> 'Do you prefer that four hundred years shall be added to your life or that you and your generation shall be privileged to have a share in the world to come? ' - 'That', he replied.' I and my generation shall be privileged to have a share in the world to come'.' Give him both', said the Holy One, blessed be He. R'Hisda stated: The Torah can only be acquired with [the aid of] mnemonic signs, for it is said: Put it in their mouths;<span class="x" onmousemove="('comment',' Deut. XXXI, 19. vnha');">⁵³</span> read not, 'put it'<span class="x" onmousemove="('comment',' . vbnhx');">⁵⁴</span> but 'its mnemonic sign'.<span class="x" onmousemove="('comment',' (cf. prev. n.) a play upon the similarity of the two expressions.');">⁵⁵</span> R'Tahlifa of the West<span class="x" onmousemove="('comment',' Palestine which lay to the west of Babylon where the statement was made.');">⁵⁶</span> heard this and proceeding to R'Abbahu told it to him.' You', the other said to him, 'deduce this<span class="x" onmousemove="('comment',' The need for mnemotechnical aids.');">⁵⁷</span> from that text;<span class="x" onmousemove="('comment',' Deut. XXXI, 19. vnha');">⁵³</span> we deduce it from this one: Set thee up waymarks, make thee' etc. ;<span class="x" onmousemove="('comment',' Jer. XXXI, 21. ohbuhm');">⁵⁸</span> devise [mnemonic] signs<span class="x" onmousemove="('comment',' , the same term as that used in the text for 'waymarks'. iuhm ohbuhm');">⁵⁹</span> for the Torah. What proof, however, is there that the expression of ziyyun<span class="x" onmousemove="('comment',' , sing. of (v. prev. n.) .');">⁶⁰</span> means a sign? - Since it is written, And any seeth a man's bone, then shall be set up a sign<span class="x" onmousemove="('comment',' V. p. 383, n. 13.');">⁶¹</span> by it.<span class="x" onmousemove="('comment',' Ezek. XXXIX, 15.');">⁶²</span> R'Eleazar said: The deduction<span class="x" onmousemove="('comment',' V. p. 383, n. 10.');">⁶³</span> is made from this text: Say unto wisdom, 'Thou art my sister', and call understanding they kinswoman,<span class="x" onmousemove="('comment',' Prov. VII, 4. ohgsun gsun');">⁶⁴</span> devise [mnemonic] signs<span class="x" onmousemove="('comment',' , pl. of , the term used in the tent for 'kinswoman'. ohsgun sgun sgun');">⁶⁵</span> for the Torah - Raba expounded: Appoint fixed times<span class="x" onmousemove="('comment',' sing. 'an appointed time,' obtained by transposition of the letters in (cf. prev. n.) .');">⁶⁶</span> for the study of the Torah.