Eruvin 129

יכול אני לפטור את כל העולם כולו מן הדין מיום שחרב בית המקדש ועד עכשיו שנאמר (ישעיהו נא, כא) לכן שמעי נא זאת ענייה ושכורת ולא מיין

I could justify the exemption from judgment of all the [Israelite] world since the day of the destruction of the Temple until the present time, for it is said in Scripture: Therefore hear now this, thou afflicted and drunken but not with wine.<span class="x" onmousemove="('comment',' Isa. LI, 21. Having been described as 'drunken' prior to the destruction of the Temple, Israel, still bearing the stigma, cannot be held responsible for their actions.');">¹</span> An objection was raised: The sale or purchase of an intoxicated person is valid. If he committed a transgression involving the penalty of death he is to be executed, and if he committed one involving flogging he is to be flogged; the general rule being that he is regarded as a sober man in all respects except that he is exempt front prayer.<span class="x" onmousemove="('comment',' Tosef. Ter. III.');">²</span> [Does not this<span class="x" onmousemove="('comment',' The ruling that, with the exception of the duty of prayer, all intoxicated man is in all respects regarded as a sober man.');">³</span>

מיתיבי שיכור מקחו מקח וממכרו ממכר עבר עבירה שיש בה מיתה ממיתין אותו מלקות מלקין אותו כללו של דבר הרי הוא כפיקח לכל דבריו אלא שפטור מן התפלה

contradict the view of R'Shesheth]? By the expression,<span class="x" onmousemove="('comment',' Lit., 'what'.');">⁴</span> 'I could justify the exemption' that he used he also meant exemption from judgment [for the lack] of [devotion<span class="x" onmousemove="('comment',' Cf Rashi.');">⁵</span> in] prayer.

מאי יכולני לפטור דקאמר נמי מדין תפלה

R'Hanina said: This<span class="x" onmousemove="('comment',' The ruling that, with the exception of the duty of prayer, all intoxicated man is in all respects regarded as a sober man.');">³</span> applies only to one who did not reach the stage of Lot's drunkenness,<span class="x" onmousemove="('comment',' A state of complete unconsciousness (cf. Gen. XIX, 30ff) . ehpn epb');">⁶</span> but one who did reach such a stage is exempt from all responsibilities. R'Hanina observed: Against him who passes by<span class="x" onmousemove="('comment',' rt. .');">⁷</span>

אמר רבי חנינא ל"ש אלא שלא הגיע לשכרותו של לוט אבל הגיע לשכרותו של לוט פטור מכולם:

the 'Shield'<span class="x" onmousemove="('comment',' I.e., omits to read the 'Amidah benedictions (cf. P.B. pp. 44ff) the first of which concludes with 'the Shield of Abraham'.');">⁸</span> in the time of haughtiness<span class="x" onmousemove="('comment',' When in a state of intoxication. ohbdn hehpt ovrct idn');">⁹</span> troubles will be closed and sealed about him, for it is said in Scripture: His scales<span class="x" onmousemove="('comment',' rendered as 'passing by' (cf. supra n. 2) the benediction concluding with 'Shield', () . rm vrm');">¹⁰</span> are his pride, shut up together as with a close<span class="x" onmousemove="('comment',' interpreted as 'trouble'.');">¹¹</span>

א"ר חנינא כל המפיק מגן בשעת גאוה סוגרין וחותמין צרות בעדו שנאמר (איוב מא, ז) גאוה אפיקי מגנים סגור חותם צר

seal.<span class="x" onmousemove="('comment',' Job XLI, 7, ehpt epb');">¹²</span> What proof is there that afek<span class="x" onmousemove="('comment',' , rt. .');">¹³</span> signifies 'passing by'? - Since it is written in Scripture: My brethren have dealt deceitfully as a brook, as the channel<span class="x" onmousemove="('comment',' , rt. .');">¹³</span> of brooks that pass by.<span class="x" onmousemove="('comment',' E.V., overflow, Job VI, 15.');">¹⁴</span>

מאי משמע דהאי אפיק לישנא דעבורי הוא דכתיב (איוב ו, טו) אחי בגדו כמו נחל כאפיק נחלים יעבורו

R'Johanan said: The statement<span class="x" onmousemove="('comment',' Reported by R. Hanina.');">¹⁵</span> was 'Against him who does not utter'.<span class="x" onmousemove="('comment',' The benedictions mentioned. ehpn epb');">¹⁶</span> What is the proof that mapik<span class="x" onmousemove="('comment',' rt. .');">¹⁷</span> signifies manifestation?<span class="x" onmousemove="('comment',' Sc. the utterance of the benedictions. hehpt epb');">¹⁸</span>

ר' יוחנן אמר כל שאינו מפיק אתמר

- Since it is written in Scripture: And the channels<span class="x" onmousemove="('comment',' rt. .');">¹⁹</span> of waters appeared, and the foundations of the world were laid bare.<span class="x" onmousemove="('comment',' Ps. XVIII, 16. epb');">²⁰</span> Observe! The Scriptural texts provide equal proof for the one Master as well as for the other Master; wherein then lies the difference between them?<span class="x" onmousemove="('comment',' Seeing that according to both views the law in practice is exactly the same, what matters it whether the rt. is used as a positive in the sense of 'passing by' or as a negative, 'dos not utter'?');">²¹</span> - The difference between them is [the propriety of the practice] of R'Shesheth; for R'Shesheth entrusted [the task of waking him from] his sleep to his attendant.

מאי משמע דהאי מפיק לישנא דגלויי הוא דכתיב (תהלים יח, טז) ויראו אפיקי מים ויגלו מוסדות תבל

One Master<span class="x" onmousemove="('comment',' R. Johanan.');">²²</span> upholds the view of R'Shesheth while the other Master<span class="x" onmousemove="('comment',' R. Hanina who uses the expression of 'passing by'.');">²³</span> does not.<span class="x" onmousemove="('comment',' In his opinion a man's mind must be absolutely tranquil and clear during his prayers. A man who does not awake on his own cannot have a rxn clear mind and is consequently unfit for prayer. (For another interpretation of the passage v. R. Han. and cf. Tosaf. s.v. a.l.) . rmc lgua rmc');">²⁴</span> R'Hiyya B'Ashi citing Rab ruled: A person whose mind is not at ease must not pray, since it is said: 'He who is in distress shall give no decisions'.<span class="x" onmousemove="('comment',' M.T. has no such verse. R. Tam. (Tosaf. s.v. a.l.) attempts to trace it to Job XXXVI, 19, rendering as 'thy prayer' and as here interpreted 'in distress'.');">²⁵</span>

מכדי קראי משמע בין למר ובין למר מאי בינייהו איכא בינייהו דרב ששת: דרב ששת מסר שינתיה לשמעיה מר אית ליה דרב ששת ומר לית ליה דרב ששת

R'Hanina did not pray on a day when he was agitated. It is written, he said: 'He who is in distress shall give no decisions'.<span class="x" onmousemove="('comment',' V. prev. note.');">²⁶</span> Mar Ukba did not attend<span class="x" onmousemove="('comment',' Lit., 'go out to'.');">²⁷</span> court on a shutha<span class="x" onmousemove="('comment',' 'Severe south wind' (Rashi) , east wind' (Ar.) , 'cloudy' (R. Han.) .');">²⁸</span>

אמר רב חייא בר אשי אמר רב כל שאין דעתו מיושבת עליו אל יתפלל משום שנא' בצר אל יורה רבי חנינא ביומא דרתח לא מצלי אמר בצר אל יורה כתיב מר עוקבא ביומא דשותא לא הוה נפיק לבי דינא

day. R'Nahman B'Isaac observed: Legal study<span class="x" onmousemove="('comment',' Or 'a legal decision'.');">²⁹</span> requires as much clearness<span class="x" onmousemove="('comment',' Of mind. Aliter (cf. prev. n.) ; 'Must be as clear'.');">³⁰</span> as a north wind day.<span class="x" onmousemove="('comment',' Istana. Cf. B.B., Sonc. ed. p. 568, n. 9 and Yeb. 72a.');">³¹</span>

אמר רב נחמן בר יצחק הלכתא בעיא צילותא כיומא דאסתנא אמר אביי אי אמרה לי אם קריב כותחא לא תנאי

Abaye remarked: If my [foster] mother<span class="x" onmousemove="('comment',' V. Kid. 31b.');">³²</span> had told me: 'Bring me the kutha',<span class="x" onmousemove="('comment',' A dish of bread-crusts, sour milk and salt.');">³³</span> I would not have been able to study.<span class="x" onmousemove="('comment',' Sc. the slightest disturbance of his studies would have distracted his mind and prevented him from concentrating on the work in hand.');">³⁴</span> If, remarked Raba,<span class="x" onmousemove="('comment',' Var. lec. 'Rabina' (En Jacob) .');">³⁵</span>

אמר רבא אי קרצתן כינה לא תנאי מר בריה דרבינא עבדה ליה אמיה ז' מני לז' יומי

a louse bit me l could not study.<span class="x" onmousemove="('comment',' Sc. the slightest disturbance of his studies would have distracted his mind and prevented him from concentrating on the work in hand.');">³⁴</span> Seven garments for the seven days of the week<span class="x" onmousemove="('comment',' Thus providing for his cleanliness and comfort and facilitating his study.');">³⁶</span> were prepared for Mar son of Rabina by his mother. Rab Judah observed: Night was created for naught but sleep.

אמר רב יהודה לא איברי ליליא אלא לשינתא א"ר שמעון בן לקיש לא איברי סיהרא אלא לגירסא אמרי ליה לר' זירא מחדדן שמעתך אמר להו דיממי נינהו

R'Simeon B'Lakish observed: The moon<span class="x" onmousemove="('comment',' Or 'moonlight'.');">³⁷</span> was created only to facilitate study. When R'Zera was told, 'You are exceedingly well versed in your studies', he replied: 'They are the result of day work'. A daughter<span class="x" onmousemove="('comment',' MS.M., En Jacob and others read: 'the daughters'.');">³⁸</span>

אמרה ליה ברתיה דרב חסדא לרב חסדא לא בעי מר מינם פורתא אמר לה השתא אתו יומי דאריכי וקטיני ונינום טובא

of R'Hisda once asked R'Hisda,<span class="x" onmousemove="('comment',' Who spent his nights in prayer and study.');">³⁹</span> 'Would not the Master like to sleep a little? ' 'There will soon come', he replied: 'days that are long and short<span class="x" onmousemove="('comment',' The days in the grave are long in quantity but short in quality. In the grave one cannot continue his studies or perform any of the other good deeds.');">⁴⁰</span> and we shall have time to sleep long'. R'Nahman B'Isaac remarked: 'we are day workers'.

אמר רב נחמן בר יצחק אנן פועלי דיממי אנן רב אחא בר יעקב יזיף ופרע

R'Aha B'Jacob borrowed<span class="x" onmousemove="('comment',' From the day-time.');">⁴¹</span> and repaid.<span class="x" onmousemove="('comment',' In the night. Sc. if for some reason he had to curtail his studies during the day he made up the deficiency in the night.');">⁴²</span> R'Eliezer ruled: A man who returns from a journey<span class="x" onmousemove="('comment',' Which usually involves danger, fatigue and distraction of the mind.');">⁴³</span> must not pray for three days, for it is said in Scripture: And I gathered them together to the river that turneth to Ahava;<span class="x" onmousemove="('comment',' Cur. edd., 'Ahava'.');">⁴⁴</span>

אמר ר"א הבא מן הדרך אל יתפלל שלשה ימים שנאמר (עזרא ח, טו) ואקבצם אל הנהר הבא אל אחוא ונחנה שם ימים שלשה ואבינה בעם וגו'

and there we encamped three days, and I viewed<span class="x" onmousemove="('comment',' Lit., 'and I understood'.');">⁴⁵</span> the people.<span class="x" onmousemove="('comment',' Ezra VIII, 15; he was unable to 'view' or 'understand' them before on account of the fatigue and distractions caused by the journey.');">⁴⁶</span> On returning from a journey Samuel's father refrained from prayer for three days. Samuel did not pray in a house that contained alcoholic drink.<span class="x" onmousemove="('comment',' He could not stand its pungent odour which disturbed his devotions.');">⁴⁷</span>

אבוה דשמואל כי אתי באורחא לא מצלי תלתא יומי שמואל לא מצלי בביתא דאית ביה שיכרא רב פפא לא מצלי בביתא דאית ביה הרסנא

R'Papa did not pray in a house that contained fish-hash.<span class="x" onmousemove="('comment',' He could not stand its pungent odour which disturbed his devotions.');">⁴⁷</span> R'Hanina observed: He who allows himself to be pacified when lie is taking wine possesses some of the characteristics of his Creator, for it is said in Scripture: And the Lord smelled the sweet savour;<span class="x" onmousemove="('comment',' Smell and taste are regarded as being on a par.');">⁴⁸</span> and. said.'

א"ר חנינא כל המתפתה ביינו יש בו מדעת קונו שנאמר (בראשית ח, כא) וירח ה' את ריח הניחוח וגו'

I will not again curse the ground any more for man's sake'.<span class="x" onmousemove="('comment',' Gen. VIII, 21, which shows that the Creator allowed himself to be pacified when enjoying, so to speak, a 'sweet savour' (cf. prev. n.) . ihh');">⁴⁹</span> R'Hiyya observed: He who retains a clear mind under the influence of wine possesses the characteristics of the seventy elders; for the numerical value of 'yayin'<span class="x" onmousemove="('comment',' 'wine'. h h i');">⁵⁰</span> is seventy<span class="x" onmousemove="('comment',' It is composed of the letters 10, + 10, + 50, = 70. Lit., 'wine was given in seventy letters'. MS.M. omits 'letters'. sux x u s');">⁵¹</span> and so is also the numerical value of 'sod',<span class="x" onmousemove="('comment',' 'counsel', consists of the letters , 60 + , 6 + 4 = 70.');">⁵²</span>

אמר ר' חייא כל המתיישב ביינו יש בו דעת ע' זקנים יין ניתן בע' אותיות וסוד ניתן בע' אותיות נכנס יין יצא סוד

so that when wine goes in counsel departs.<span class="x" onmousemove="('comment',' Sc. the man who drinks wine loses the ability for clear thinking. Any man, therefore, who is able to retain the clarity of his mind in such circumstances is regarded as being on a par with the seventy elders, the Sanhedrin, the source of clear thought and counsel.');">⁵³</span> R'Hanin<span class="x" onmousemove="('comment',' MS.M. 'Johanan'.');">⁵⁴</span> observed: Wine was created for the sole purpose of comforting mourners and rewarding the wicked;<span class="x" onmousemove="('comment',' For the little good they may do in this world.');">⁵⁵</span> for it is said: Give strong drink unto him that is ready to perish,<span class="x" onmousemove="('comment',' Sc. the wicked.');">⁵⁶</span>

א"ר חנין לא נברא יין אלא לנחם אבלים ולשלם שכר לרשעים שנא' (משלי לא, ו) תנו שכר לאובד וגו'

and wine unto the bitter in soul.<span class="x" onmousemove="('comment',' The mourner; Prov. XXXI, 6.');">⁵⁷</span> R'Hanin<span class="x" onmousemove="('comment',' MS.M. 'Hanina'.');">⁵⁸</span> B'Papa stated: A person in whose house wine is not poured like water has not attained the state of blessedness; for it is said: And He will bless thy bread and thy water,<span class="x" onmousemove="('comment',' Ex. XXIII, 25.');">⁵⁹</span> as the 'bread' spoken of is a food that may be bought with the money of the Second Tithe so is the 'water'<span class="x" onmousemove="('comment',' Since it was mentioned in the same context as the 'bread'.');">⁶⁰</span>

א"ר חנין בר פפא כל שאין יין נשפך בתוך ביתו כמים אינו בכלל ברכה שנא' (שמות כג, כה) וברך את לחמך ואת מימיך מה לחם שניקח בכסף מעשר אף מים שניקח בכסף מעשר ומאי ניהו יין וקא קרי ליה מים

a liquid that may be bought with the money of the Second Tithe. Now such a liquid is' of course,<span class="x" onmousemove="('comment',' Lit., 'and what is it?'');">⁶¹</span> wine,<span class="x" onmousemove="('comment',' Since water like salt (cf. supra 26b) may not be bought with the money of the Second Tithe.');">⁶²</span> and yet it is called 'water'.