Eruvin 28

Chapter 28

א במים במי מקוה כל בשרו מים שכל גופו עולה בהן וכמה הן אמה על אמה ברום שלש אמות ושיערו חכמים מי מקוה ארבעים סאה
1 in water<span class="x" onmousemove="('comment',' Lev. XV, 16. 'His flesh' is in cur. edd. enclosed in parenthesis. M.T. has 'all' before 'flesh'.');"><sup>1</sup></span> implies, in water that is gathered together;<span class="x" onmousemove="('comment',' Sc. it need not be spring water.');"><sup>2</sup></span> All his flesh<span class="x" onmousemove="('comment',' Ibid.');"><sup>3</sup></span> implies, water in which all his body can be immersed;<span class="x" onmousemove="('comment',' Lit., 'goes up in them'.');"><sup>4</sup></span>
ב כמה הוו להו חמש מאה גרמידי לתלת מאה מאה למאה וחמשין חמשין בארבע מאה וחמשין סגיא
2 and how much is this? [A volume of water of the size of] a cubit by a cubit by a height of three cubits; and the Sages have accordingly estimated that the waters of a ritual bath must measure forty se'ah.<span class="x" onmousemove="('comment',' V. supra 4b, notes.');"><sup>5</sup></span> Now how many [cubic units] were there [in the molten sea]? Five hundred [cubic] cubits.<span class="x" onmousemove="('comment',' The calculation at the moment is based, for the sake of argument, on the imaginary assumption that the round sea like a square tank contained 10 X 10 X 5 = 500 cubic cubits.');"><sup>6</sup></span>
ג הני מילי בריבועא ים שעשה שלמה עגול היה
3 From three hundred [cubic cubits are obtained] a hundred [ritual baths],<span class="x" onmousemove="('comment',' Since each bath, as stated supra, contains 1 X 1 X 3 = 3 cubic cubits.');"><sup>7</sup></span> and from a hundred and fifty [cubic cubits] fifty [ritual baths are obtained]. [Would not then a volume] of four hundred and fifty [cubic cubits] be enough?<span class="x" onmousemove="('comment',' To make up a hundred and fifty ritual baths. An objection against R. Hiyya's statement.');"><sup>8</sup></span> - These calculations<span class="x" onmousemove="('comment',' V. supra p. 91, n. 17.');"><sup>9</sup></span>
ד מכדי כמה מרובע יתר על העגול רביע לארבע מאה מאה למאה עשרים וחמשה הני מאה ועשרים וחמשה הוו להו
4 [apply only] to a square [shaped tank], while the sea that Solomon made was round. But consider: By how much does [the area of] a square exceed that of a circle? By a quarter.<span class="x" onmousemove="('comment',' Since a diameter of one unit has a circumference of three units approx., and a square of one such unit has a perimeter of four such units.');"><sup>10</sup></span> Then of the four hundred [cubic cubits previously assumed]<span class="x" onmousemove="('comment',' In the number of 'five hundred'. 500 - 400 = 100.');"><sup>11</sup></span>
ה תני רמי בר יחזקאל ים שעשה שלמה שלש אמות תחתונות מרובעות ושתים עליונות עגולות
5 one hundred [must be deducted], and of the hundred<span class="x" onmousemove="('comment',' In the number of 'five hundred'. 500 - 400 = 100.');"><sup>11</sup></span> [cubic cubits] twenty-five [must be deducted]. [Would not then<span class="x" onmousemove="('comment',' Since 400 - 100 = 300, and 100 - 25 = 75, the number of cubic cubits in the sea of Solomon was only 375. As each three cubic cubits produced one ritual bath, the sea could have contained no more than 375/3 = 125 ritual baths. An objection again against R. Hiyya.');"><sup>12</sup></span> the number of ritual baths] be Only a hundred and twenty-five?<span class="x" onmousemove="('comment',' Since 400 - 100 = 300, and 100 - 25 = 75, the number of cubic cubits in the sea of Solomon was only 375. As each three cubic cubits produced one ritual bath, the sea could have contained no more than 375/3 = 125 ritual baths. An objection again against R. Hiyya.');"><sup>12</sup></span>
ו נהי דאיפכא לא מצית אמרת דשפתו עגול כתיב אלא אימא חדא
6 - Rami B'Ezekiel learned that the sea that Solomon made was square in its lower three cubits and round in its upper three.<span class="x" onmousemove="('comment',' The lower section contained 3 X 10 X 10 = 300 cubic cubits. The upper section, being circular and by one quarter less than a square, contained 2 X 10 X 10 - 50 = 150. The two sections together consequently contained (300 + 150) /3 = 350 ritual baths.');"><sup>13</sup></span> Granted that you cannot assume the reverse,<span class="x" onmousemove="('comment',' That the upper section of the sea was square shaped and its lower one round.');"><sup>14</sup></span> since it is written in Scripture that its brim was round, [ca you not] say, however, [that only] one [cubit of the height of the brim was round]?<span class="x" onmousemove="('comment',' And the sea consequently contained more than a hundred and fifty ritual baths. On what ground then could R. Hiyya maintain that it contained only a hundred and fifty ritual baths?');"><sup>15</sup></span> - This<span class="x" onmousemove="('comment',' That the sea contained more than the number given by R. Hiyya.');"><sup>16</sup></span>
ז לא סלקא דעתך דכתיב (מלכים א ז, כו) אלפים בת יכיל בת כמה הויא שלש סאין דכתיב (יחזקאל מה, יד) מעשר הבת מן הכור דהוה להו שיתא אלפי גריוי
7 cannot be entertained at all, for it is written, it held two thousand baths;<span class="x" onmousemove="('comment',' I Kings VII, 26.');"><sup>17</sup></span> now how much is a bath? Three se'ah,; for it is written in Scripture: The tenth of the bath out of the kor [which is ten baths],<span class="x" onmousemove="('comment',' Ezek. XLV, 14. A kor which is ten baths also equals thirty se'ah. Ten baths consequently equal thirty se'ah and one bath equals three se'ah.');"><sup>18</sup></span> so that the sea<span class="x" onmousemove="('comment',' Which held two thousand baths.');"><sup>19</sup></span>
ח והא כתיב (דברי הימים ב ד, ה) מחזיק בתים שלשת אלפים ההוא לגודשא
8 contained six thousand griva.<span class="x" onmousemove="('comment',' A griva = one se'ah. Since one bath = three se'ah, two thousand baths = 3 X 2000 = 6000 se'ah = 6000/40 = 150 ritual baths. Hence R. Hiyya's figure.');"><sup>20</sup></span> But Surely is it not written: It<span class="x" onmousemove="('comment',' Solomon's sea.');"><sup>21</sup></span> held three thousand baths?<span class="x" onmousemove="('comment',' II Chron. IV, 5.');"><sup>22</sup></span> - This<span class="x" onmousemove="('comment',' The higher figure.');"><sup>23</sup></span>
ט אמר אביי שמע מינה האי גודשה תלתא הוי ותנן נמי שידה תיבה ומגדל כוורת הקש וכוורת הקנים ובור ספינה אלכסנדרית אע"פ שיש להן שולים והן מחזיקות ארבעים סאה בלח שהן כוריים ביבש טהורין:
9 [includes the addition] of the heap [in a dry measure].<span class="x" onmousemove="('comment',' While liquids can only reach the level of the top of the measure, dry commodities can be raised to a certain height above that level. The difference between the dry and liquid commodities that the sea could contain, explains the difference between the figures in I Chron., and I Kings respectively. For an attempt to reconcile Rami b. Ezekiel's solution with the more exact value of 'pie' v. Zuckermann, op. cit., p. 29 and Feldman, op. cit., p. 51.');"><sup>24</sup></span> Said Abaye: From this it may be inferred that the heap [of a measure]<span class="x" onmousemove="('comment',' Sc. the quantity above its level, if the ratio of its height to its length and width is the same as that of Solomon's sea.');"><sup>25</sup></span> is one third [of the entire quantity].<span class="x" onmousemove="('comment',' One thousand being a third of three thousand.');"><sup>26</sup></span> And so have we also learnt: A large box or chest, a cupboard, a large straw or reed basket,<span class="x" onmousemove="('comment',' Lit., 'receptacle', 'container'.');"><sup>27</sup></span>
י <big><strong>מתני׳</strong></big> לחיין שאמרו גובהן עשרה טפחים ורחבן ועוביין כל שהוא ר' יוסי אומר רחבן ג' טפחים:
10 and the tank of an Alexandrian ship, although they have flat bottoms and are capable of holding forty se'ah of liquid, which are [equal to] two kor of dry [commodities],<span class="x" onmousemove="('comment',' Two kor = 60 se'ah. The difference between the dry and the liquid is thus 60 - 40 = 20 se'ah, and twenty is one third of sixty. This Mishnah thus supports Abaye's calculation.');"><sup>28</sup></span> are levitically clean.<span class="x" onmousemove="('comment',' Sc. are not susceptible to levitical uncleanness. Only vessels that are moved about both empty and full are so susceptible. Those mentioned here are large and not easily moved; hence they are not subject to the same susceptibility. Shab. 35a; Kel. XV, 1; Oh. VIII, 1, 3.');"><sup>29</sup></span> <big><b>MISHNAH: </b></big>THE SIDE-POSTS OF WHICH THEY [THE RABBIS] SPOKE [MUST BE NO LESS THAN] TEN HANDBREADTHS IN HEIGHT, BUT THEIR WIDTH AND THICKNESS MAY BE OF ANY SIZE WHATSOEVER'R'JOSE RULED: THEIR WIDTH [MUST BE NO LESS THAN] THREE HANDBREADTHS. <big><b>GEMARA: </b></big>THE SIDE-POSTS OF WHICH THEY SPOKE etc. May it then<span class="x" onmousemove="('comment',' Since our Mishnah speaks of side-posts in the plural.');"><sup>30</sup></span>
יא <big><strong>גמ׳</strong></big> לחיין שאמרו כו' לימא תנן סתמא כר"א דאמר לחיין בעינן
11 be asserted that we have here learnt an anonymous Mishnah in agreement with R'Eliezer who ruled that two side-posts are required?<span class="x" onmousemove="('comment',' Mishnah Supra 11b. Is it likely, however, that an anonymous Mishnah, which as a rule represents the halachah, would agree with an individual opinion contrary to that of the majority?');"><sup>31</sup></span> - No; the expression of<span class="x" onmousemove="('comment',' Lit., 'what'.');"><sup>32</sup></span> SIDE-POSTS [refers to] side-posts in general.<span class="x" onmousemove="('comment',' Each individual alley, however, may require no more than one side-post.');"><sup>33</sup></span> If so,<span class="x" onmousemove="('comment',' That the plural was used to refer to side-posts in general.');"><sup>34</sup></span>
יב לא מאי לחיין לחיין דעלמא אי הכי קורה נמי ניתני קורות ומאי קורות קורות דעלמא
12 should it not have been taught, in the case of the cross-beam also,<span class="x" onmousemove="('comment',' In the previous Mishnah (supra 13b) .');"><sup>35</sup></span> 'cross-beams', the plural referring to<span class="x" onmousemove="('comment',' Lit., 'and what beams?'');"><sup>36</sup></span> cross-beams generally? - It is really this that was meant: The SIDE-POSTS concerning which R'Eliezer and the Sages are in dispute<span class="x" onmousemove="('comment',' The former requiring two and the latter one.');"><sup>37</sup></span> [MUST BE NO LESS THAN] TEN HANDBREADTHS IN HEIGHT, BUT THEIR WIDTH AND THICKNESS MAY BE OF ANY SIZE WHATSOEVER.<span class="x" onmousemove="('comment',' The use of the plural is consequently no proof that the halachah is in agreement with the ruling of R. Eliezer. kcrx');"><sup>38</sup></span>
יג הכי קאמר אותן לחיין שנחלקו בהן ר' אליעזר וחכמים גובהן עשרה טפחים ורוחבן ועוביין כל שהוא וכמה כל שהוא תני רבי חייא אפילו כחוט הסרבל
13 And how much [was meant by] 'ANY SIZE WHATSOEVER'? - R'Hiyya taught: Even [if only] as that of the thread of a cloak.<span class="x" onmousemove="('comment',' cf. Gr. **.');"><sup>39</sup></span> A Tanna taught: If a man put up a side-post for a half of an alley<span class="x" onmousemove="('comment',' I.e., instead of fixing the side-post at a point facing the entrance, he put it up within the alley at a point facing the middle of it.');"><sup>40</sup></span> he may only use<span class="x" onmousemove="('comment',' Lit., 'he has not but'.');"><sup>41</sup></span> [the inner] half of th alley.<span class="x" onmousemove="('comment',' Tosef. 'Er. I.');"><sup>42</sup></span>
יד תנא עשה לחי לחצי מבוי אין לו אלא חצי מבוי פשיטא אלא אימא יש לו חצי מבוי הא נמי פשיטא מהו דתימא ליחוש דילמא אתי לאישתמושי בכוליה קמ"ל
14 Is not this<span class="x" onmousemove="('comment',' That only the inner but not the outer half of the alley may be used.');"><sup>43</sup></span> obvious?<span class="x" onmousemove="('comment',' Of course it is, since the outer part was not provided with any side-post.');"><sup>44</sup></span> - Rather read: He may use<span class="x" onmousemove="('comment',' Lit., 'he has'.');"><sup>45</sup></span> a half of the alley.<span class="x" onmousemove="('comment',' While it is obvious that the outer half could not be used, it is not so obvious that the inner part may be used. Hence the necessity for the Tosef cited.');"><sup>46</sup></span>
טו אמר רבא עשה לחי למבוי והגביהו מן הקרקע שלשה או שהפליגו מן הכותל שלשה לא עשה ולא כלום אפילו לרשב"ג דאמר אמרינן לבוד הני מילי למעלה אבל למטה כיון דהויא מחיצה שהגדיין בוקעין בה לא קאמר:
15 Is not this,<span class="x" onmousemove="('comment',' That the inner half may be used.');"><sup>47</sup></span> however, also obvious?<span class="x" onmousemove="('comment',' Since it was well provided with a side-post.');"><sup>48</sup></span> - It might have been presumed that the possibility should be considered that<span class="x" onmousemove="('comment',' Were the use of the inner half to be permitted.');"><sup>49</sup></span> one might proceed to use all of it;<span class="x" onmousemove="('comment',' In consequence of which the use of the inner half also should be forbidden.');"><sup>50</sup></span>
טז ר' יוסי אומר רחבן ג' טפחים: אמר רב יוסף אמר רב יהודה אמר שמואל אין הלכה כר' יוסי לא בהילמי ולא בלחיין
16 hence we were informed [that the inner half may be used]. Raba stated: If one constructed a side-post for an alley and raised it three handbreadths from the ground, or removed it three handbreadths from the wall, his act is invalid.<span class="x" onmousemove="('comment',' Lit., 'he did nothing'.');"><sup>51</sup></span> Even R.<span class="x" onmousemove="('comment',' Lit., 'according to R.'');"><sup>52</sup></span> Simeon B'Gamaliel, who holds [that in the case of gaps] we apply the rule of labud,<span class="x" onmousemove="('comment',' v. Glos.');"><sup>53</sup></span>
יז אמר ליה רב הונא בר חיננא בהילמי אמרת לן בלחיין לא אמרת לן מאי שנא בהילמי דפליגי רבנן עליה לחיין נמי פליגי רבנן עליה א"ל שאני לחיין משום דקאי רבי כוותיה
17 maintains his view<span class="x" onmousemove="('comment',' Lit., 'these words'.');"><sup>54</sup></span> [only where the gap occurred] above,<span class="x" onmousemove="('comment',' As, for instance, when a cross-beam projecting from one wall does not reach the wall opposite.');"><sup>55</sup></span> but [where it was] below, since [the post] constitutes a partition through which kids can push their way, he did not uphold that view. R'JOSE RULED: THEIR WIDTH [MUST BE NO LESS THAN] THREE HANDBREADTHS.
יח רב רחומי מתני הכי אמר רב יהודה בריה דרב שמואל [בר שילת] משמיה דרב אין הלכה כרבי יוסי לא בהילמי ולא בלחיין א"ל אמרת אמר להו לא אמר רבא האלהים אמרה וגמירנא לה מיניה ומאי טעמא קא הדר ביה משום דר' יוסי נימוקו עמו
18 R'Joseph stated in the name of Rab Judah who had it from Samuel: The halachah is not in agreement with R'Jose either in respect of 'brine'<span class="x" onmousemove="('comment',' V. Shab. 108b.');"><sup>56</sup></span> or in that of 'SIDE-POSTS'. Said R'Huna B'Hinena to him: You told us this<span class="x" onmousemove="('comment',' That the halachah is not in agreement with R. Jose.');"><sup>57</sup></span> concerning 'brine' but not concerning 'side-posts'.
יט אמר ליה רבא בר רב חנן לאביי הילכתא מאי א"ל פוק חזי מאי עמא דבר
19 Now wherein does brine differ? Obviously because the Rabbis disagree with him; but do not they disagree with him in respect of side-posts also? - 'Side-posts', the other replied: 'are in a different category because Rabbi has taken up the same point of view.'<span class="x" onmousemove="('comment',' Supra 10a, 12a. ueunhb');"><sup>58</sup></span> R'Rehumi taught thus: Rab Judah son of R'Samuel B'Shilath stated in the name of Rab: The halachah does not agree with R'Jose either in respect of 'brine'<span class="x" onmousemove="('comment',' V. Shab. 108b.');"><sup>56</sup></span> or in that of 'SIDE-POSTS'.'
כ איכא דמתני לה אהא השותה מים לצמאו אומר שהכל נהיה בדברו ר' טרפון אומר בורא נפשות רבות וחסרונן על כל מה שבראת א"ל רב חנן לאביי הלכתא מאי א"ל פוק חזי מאי עמא דבר
20 Did you say it? ' they asked him.' No', he replied.' By God!' Raba exclaimed, 'he did say it, and I learned it from him,' - Why then did he change his view? - Because R'Jose has always good reasons for his rulings.<span class="x" onmousemove="('comment',' Lit., 'his depth (of reasoning) is with him'. V. Rashi a.l. and cf. Rashi infra 51a s.v. .');"><sup>59</sup></span> Said Raba son of R'Hanan<span class="x" onmousemove="('comment',' MS.M. Nahman.');"><sup>60</sup></span> to Abaye, 'What is the law? '<span class="x" onmousemove="('comment',' In respect of the size of the side-posts.');"><sup>61</sup></span> - 'Go', the other told him, 'and see what is the usage of the people'.<span class="x" onmousemove="('comment',' They use side-posts of any size whatsoever (Rashi) .');"><sup>62</sup></span> There are some who teach this<span class="x" onmousemove="('comment',' The answer given by Abaye.');"><sup>63</sup></span> in connection with the following: A man who drinks water on account of his thirst<span class="x" onmousemove="('comment',' Excluding one who drinks it, e.g., for a cure.');"><sup>64</sup></span> must say<span class="x" onmousemove="('comment',' Prior to his drinking (Rashi) .');"><sup>65</sup></span> [the benediction], 'by whose word all things exist'.<span class="x" onmousemove="('comment',' The beginning of this benediction like that of all others is, 'Blessed art thou, O Lord our God, King of the universe' (cf. Singer's P.B., p. 290) .');"><sup>66</sup></span> R'Tarfon ruled [that the following benediction<span class="x" onmousemove="('comment',' Prior to his drinking (Rashi) .');"><sup>65</sup></span> must be said], 'who<span class="x" onmousemove="('comment',' The beginning of this benediction like that of all others is, 'Blessed art thou, O Lord our God, King of the universe' (cf. Singer's P.B., p. 290) .');"><sup>66</sup></span> createst many living beings with their wants, for all the means that thou has created'.<span class="x" onmousemove="('comment',' The last eight words are wanting in MS.M. and are also absent from the Mishnah Ber. 44a.');"><sup>67</sup></span> Said R'Hanan<span class="x" onmousemove="('comment',' MS.M., Rabbah b. Hanin.');"><sup>68</sup></span> to Abaye, 'What is the law? ' - 'Go', the other told him, 'and see what is the usage of the people'.
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