Eruvin 37

למטעי כרם

a place for planting of vineyards.<span class="x" onmousemove="('comment',' Micah I, 6; plantations of vineyards are a boon to neighbours.');">¹</span> R'Jeremiah B'Eleazar further stated: Come and see that human<span class="x" onmousemove="('comment',' Lit., 'the measure (character) of flesh and blood'.');">²</span> relationship is not like that with the Holy One, blessed be He. In human<span class="x" onmousemove="('comment',' Lit., 'the measure (character) of flesh and blood'.');">²</span>

וא"ר ירמיה בן אלעזר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם מתחייב אדם הריגה למלכות מטילין לו חכה לתוך פיו כדי שלא יקלל את המלך

relationship when a man is sentenced to death for [an offence against] a government, a hook must be placed in his mouth in order that he shall not [be able to] curse the king, but in the relationship with the Holy One, blessed be He, when a man incurs [the penalty of] death for [an offence against] the Omnipresent he keeps silence, as it is said: Towards Thee silence<span class="x" onmousemove="('comment',' Emphasis on 'silence'.');">³</span> is praise;<span class="x" onmousemove="('comment',' Ps. LXV, 2. E.V. have different renderings.');">⁴</span> and he, furthermore, offers praise, for it is stated: 'praise'; and not only that but he also regards it<span class="x" onmousemove="('comment',' The affliction of the penalty.');">⁵</span> as if he offered a sacrifice, for it is said<span class="x" onmousemove="('comment',' In the conclusion of the text cited.');">⁶</span>

מדת הקב"ה אדם מתחייב הריגה למקום שותק שנאמר (תהלים סה, ב) לך דומיה תהלה ולא עוד אלא שמשבח שנאמר תהלה ולא עוד אלא שדומה לו כאילו מקריב קרבן שנאמר (תהלים סה, ב) ולך ישולם נדר

in Scripture: And unto Thee the vow is performed.<span class="x" onmousemove="('comment',' Ps. LXV, 2.');">⁷</span> This<span class="x" onmousemove="('comment',' The statement on the resignation of the wicked to, and their acknowledgment of the justice of the divine judgment.');">⁸</span> is exactly in line with what R'Joshua B'Levi has said: What [is the meaning of] what is written: Passing through the valley of Baca they make it a place of springs; yea, the early rain clotheth it with blessings,<span class="x" onmousemove="('comment',' Ps. LXXXIV, 7.');">⁹</span> 'passing' is an allusion to<span class="x" onmousemove="('comment',' Lit., 'these are'. ihrcuga rcg');">¹⁰</span>

היינו דא"ר יהושע בן לוי מאי דכתיב (תהלים פד, ז) עוברי בעמק הבכא מעין ישיתוהו גם ברכות יעטה מורה

men who transgress<span class="x" onmousemove="('comment',' of the rt. 'to pass'. ihehngna eng eng');">¹¹</span> the will of the Holy One, blessed be He; 'valley' [is an allusion to these men] for whom Gehenna is made deep;<span class="x" onmousemove="('comment',' rt. the same as that of 'valley' () . tfc vfc t v');">¹²</span> 'of Baca' [signifies] that they weep and shed tears;<span class="x" onmousemove="('comment',' 'Baca' is compared with 'to weep' by interchange of and .');">¹³</span> 'they make it a place of springs',<span class="x" onmousemove="('comment',' So MS.M. Cur. edd. omit.');">¹⁴</span>

עוברי אלו בני אדם שעוברין על רצונו של הקב"ה עמק שמעמיקין להם גיהנם הבכא שבוכין ומורידין דמעות כמעיין של שיתין גם ברכות יעטה מורה שמצדיקין עליהם את הדין ואומרים לפניו רבונו של עולם יפה דנת יפה זכית יפה חייבת ויפה תקנת גיהנם לרשעים גן עדן לצדיקים

like the constant flow<span class="x" onmousemove="('comment',' Lit., 'spring'. ih,ha uvu,hah');">¹⁵</span> of the altar drains;<span class="x" onmousemove="('comment',' In which the libations of wine were poured all through the year (cf. Suk. 4a) . 'altar drains' is of the same rt. as 'they make it'.');">¹⁶</span> 'Yea, the early rain clotheth it with blessings', the acknowledge the justice<span class="x" onmousemove="('comment',' This is implied in the expression 'blessings'. vrun');">¹⁷</span> of their punishment and declare before Him, 'Lord of the universe,<span class="x" onmousemove="('comment',' , ('the early rain',) is also the term for 'master'.');">¹⁸</span>

איני והאמר רבי שמעון בן לקיש רשעים אפילו על פתחו של גיהנם אינם חוזרין בתשובה שנאמר (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי וגו' שפשעו לא נאמר אלא הפושעים שפושעים והולכין לעולם

Thou hast judged well, Thou hast condemned well, and well provided Gehenna for the wicked and Paradise for the righteous'. But this<span class="x" onmousemove="('comment',' The statement just made (v. supra p. 128, n. 17) . ohgaupv');">¹⁹</span> is not [so]? For did not R'Simeon B'Lakish state: The wicked do not repent even at the gate of Gehenna, for it is said: And they shall go forth and look upon the carcasses of the men, that rebel<span class="x" onmousemove="('comment',' , pr. particip. E.V., have rebelled.');">²⁰</span>

ל"ק הא בפושעי ישראל הא בפושעי עובדי כוכבים

against me etc. ;<span class="x" onmousemove="('comment',' Isa. LXVI, 24. ugapa');">²¹</span> it was not said: 'that have rebelled',<span class="x" onmousemove="('comment',' perfect.');">²²</span> but 'that rebel'<span class="x" onmousemove="('comment',' , pr. particip. E.V., have rebelled.');">²⁰</span> [implying] that they go on rebelling forever?<span class="x" onmousemove="('comment',' Which is contrary to the statement of R. Joshua b. Levi and R. Jeremiah b. Eleazar supra that the wicked acknowledge the justice of the divine judgment.');">²³</span>

הכי נמי מסתברא דא"כ קשיא דר"ל אדריש לקיש דאמר ריש לקיש פושעי ישראל אין אור גיהנם שולטת בהן ק"ו ממזבח הזהב

This is no contradiction, since the former<span class="x" onmousemove="('comment',' The statements of R. Joshua b. Levi and R. Jeremiah b. Eleazar.');">²⁴</span> refer to transgressors in Israel and the latter<span class="x" onmousemove="('comment',' That of Resh Lakish.');">²⁵</span> to transgressors among idol worshippers. Logical argument also leads to this conclusion, since otherwise<span class="x" onmousemove="('comment',' Lit., 'for if so', if Resh Lakish also speaks of transgressors in Israel.');">²⁶</span>

מה מזבח הזהב שאין עליו אלא כעובי דינר זהב עמד כמה שנים ולא שלטה בו האור פושעי ישראל שמליאין מצות כרמון שנאמר (שיר השירים ו, ז) כפלח הרמון רקתך ואמר ר"ש בן לקיש אל תיקרי רקתך אלא ריקתיך שאפי' ריקנין שבך מליאין מצות כרמון עאכ"ו

a contradiction would arise between two statements of Resh Lakish. For Resh Lakish stated: The fire of Gehenna has no power over the transgressors in Israel, as may be inferred a minori ad majus from the golden altar: If the golden altar [the layer] on which was only of the thickness of a denar lasted for many years and the fire had no power over it, how much more would that be the case with the transgressors in Israel who are as full of good deeds as a pomegranate [with seed], as it is said in Scripture: Thy temples are like a pomegranate,<span class="x" onmousemove="('comment',' Cant. VI, 7. l,er');">²⁷</span> and R'Simeon B'Lakish remarked, 'Read not, "Thy temples"<span class="x" onmousemove="('comment',' lh,ehr ehr');">²⁸</span> but "Thy empty ones"<span class="x" onmousemove="('comment',' (from 'empty') .');">²⁹</span>

אלא הא דכתיב עוברי בעמק הבכא ההוא דמחייבי ההיא שעתא בגיהנם ואתי אברהם אבינו ומסיק להו ומקבל להו בר מישראל שבא על בת עובד כוכבים דמשכה ערלתו ולא מבשקר ליה

[signifying] that even the worthless<span class="x" onmousemove="('comment',' Lit., 'empty'.');">³⁰</span> among you are as full of good deeds as a pomegranate [with seed]'.<span class="x" onmousemove="('comment',' Hag. 27a.');">³¹</span> What, however, about what is written: Passing through the valley of Baca?<span class="x" onmousemove="('comment',' Ps. LXXXIV, 7, from which it was deduced supra that the wicked in Israel do suffer in Gehenna. How is this statement to be reconciled with the last cited one of Resh Lakish?');">³²</span> - That [refers to the fact] tha [the wicked] are at that time under sentence to suffer in Gehenna,<span class="x" onmousemove="('comment',' Hence the 'passing through' it, and 'the weeping'. MS.M.: 'are sentenced to be in Gehenna for one hour, but etc.'');">³³</span>

מתקיף לה רב כהנא השתא דאמרת הפושעים דפשעי ואזלי אלא מעתה דכתיב המוציא והמעלה דמסיק ודמפיק הוא אלא דאסיק ואפיק הכי נמי דפשעי הוא

but our father Abraham comes, brings them up, and receives them, except such an Israelite as had immoral intercourse with the daughter of an idolater, since his foreskin is drawn and so he cannot be discovered.<span class="x" onmousemove="('comment',' By Abraham who mistakes him for a heathen.');">³⁴</span> R'Kahana demurred: Now that you laid down that [the Scriptural expression,] 'That rebel'<span class="x" onmousemove="('comment',' supra q.v. notes.');">³⁵</span> implies 'that they go on rebelling'<span class="x" onmousemove="('comment',' supra q.v. notes.');">³⁵</span> would you also maintain<span class="x" onmousemove="('comment',' Lit., 'but from now'. thmunv');">³⁶</span>

ואמר רבי ירמיה (בר) אלעזר שלשה פתחים יש לגיהנם אחד במדבר ואחד בים ואחד בירושלים במדבר דכתיב (במדבר טז, לג) וירדו הם וכל אשר להם חיים שאולה

that where it is written in Scripture: That brings out<span class="x" onmousemove="('comment',' pr. particip. Cf. Lev. XXII, 33. vkgnv');">³⁷</span> or That brings up,<span class="x" onmousemove="('comment',' also pr. particip. Ibid. XI, 45.');">³⁸</span> [the meaning is] 'that always brings up' or 'that always brings out'?<span class="x" onmousemove="('comment',' Which is absurd.');">³⁹</span> You must consequently admit<span class="x" onmousemove="('comment',' Lit., 'but'.');">⁴⁰</span>

בים דכתיב (יונה ב, ג) מבטן שאול שועתי שמעת קולי

that [the meaning is] 'That brought up' or 'That brought out' so [may one render here] also, 'who rebelled'.<span class="x" onmousemove="('comment',' Supra q.v. notes.');">⁴¹</span> R'Jeremiah B'Eleazar further stated: Gehenna has three gates; one in the wilderness, one in the sea and one in Jerusalem.' In the wilderness', since it is written in Scripture: So they, and all that appertaineth to them, went down alive into the pit.<span class="x" onmousemove="('comment',' Num. XVI, 33, and this happened in the wilderness.');">⁴²</span> 'In the sea', since it is written in Scripture: Out of the belly of the n world cried I, and Thou heardest my voice.<span class="x" onmousemove="('comment',' Jonah II, 3, and this was said under the sea.');">⁴³</span>

בירושלים דכתיב (ישעיהו לא, ט) נאם ה' אשר אור לו בציון ותנור לו בירושלים ותנא דבי רבי ישמעאל אשר אור לו בציון זו גיהנם ותנור לו בירושלים זו פתחה של גיהנם

'In Jerusalem', since it is written in Scripture: Saith the Lord whose fire is in Zion, and his furnace in Jerusalem,<span class="x" onmousemove="('comment',' Isa. XXXI, 9.');">⁴⁴</span> and the school of R'Ishmael taught: 'Whose fire is in Zion' refers to Gehenna, 'And His furnace in Jerusalem' refers to the gate of Gehenna. Are there, however, no more [gates]?<span class="x" onmousemove="('comment',' To Gehenna.');">⁴⁵</span> Has not R'Meryon in fact stated in the name of R'Joshua B'Levi (or, as others say: Rabbah B'Meryon learned [in a Baraitha of the compilation] of the school of R'Johanan B'Zakkai) :<span class="x" onmousemove="('comment',' V. Rashi.');">⁴⁶</span>

ותו ליכא והאמר ר' מריון אמר ר' יהושע בן לוי ואמרי לה תנא רבה בר מריון בדבי רבי יוחנן בן זכאי שתי תמרות יש בגי בן הנום ועולה עשן מביניהן וזו היא ששנינו ציני הר הברזל כשירות וזו היא פתחה של גיהנם דילמא היינו דירושלים

There are two palm-trees in the Valley of Ben Hinnom and between them smoke rises, and it is [in connection with] this [spot] that we have learnt: 'The stone-palms of the iron mountain are fit',<span class="x" onmousemove="('comment',' For the lulab (v. Glos.) .');">⁴⁷</span> and this is the gate of Gehenna? - It is possible that [this gate] is the same as the one in Jerusalem'.<span class="x" onmousemove="('comment',' The valley of Ben Hinnom lies immediately behind the wall of Jerusalem.');">⁴⁸</span> R'Joshua B'Levi stated: Gehenna has seven names, and they are: Nether-world,<span class="x" onmousemove="('comment',' Or 'Sheol'.');">⁴⁹</span> Destruction, Pit,<span class="x" onmousemove="('comment',' Or, 'pit of destruction'.');">⁵⁰</span>

א"ר יהושע בן לוי ז' שמות יש לגיהנם ואלו הן שאול ואבדון ובאר שחת ובור שאון וטיט היון וצלמות וארץ התחתית

Tumultuous Pit, Miry Clay, Shadow of Death and the Underworld.' Nether-world', since it is written in Scripture: Out of the belly of the nether-world cried I, and Thou heardest my voice;<span class="x" onmousemove="('comment',' Jonah II, 3.');">⁵¹</span> 'Destruction', for it i written in Scripture: Shall Thy Mercy be declared in the grave? Or thy faithfulness in destruction;<span class="x" onmousemove="('comment',' Ps. LXXXVIII, 12.');">⁵²</span>

שאול דכתיב (יונה ב, ג) מבטן שאול שועתי שמעת קולי אבדון דכתיב (תהלים פח, יב) היסופר בקבר חסדך אמונתך באבדון באר שחת דכתיב (תהלים טז, י) כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת ובור שאון וטיט היון דכתיב (תהלים מ, ג) ויעלני מבור שאון מטיט היון וצלמות דכתיב (תהלים קז, י) יושבי חשך וצלמות וארץ התחתית גמרא הוא

'Pit',<span class="x" onmousemove="('comment',' Or, 'pit of destruction'.');">⁵⁰</span> for it is written in Scripture: For Thou wilt not abandon thy soul to the nether-world; neither wilt Thou suffer Thy godly one to see the pit;<span class="x" onmousemove="('comment',' Ibid. XVI, 10.');">⁵³</span> 'Tumultuous Pit' and 'Miry Clay', for it is written in Scripture: He brought me up also out of the tumultuous pit, out of the miry clay;<span class="x" onmousemove="('comment',' Ibid. XL, 3.');">⁵⁴</span> 'Shadow of Death', for it is written in Scripture Such as sat in darkness and in the shadow of death;<span class="x" onmousemove="('comment',' Ibid. CVII, 10.');">⁵⁵</span>

ותו ליכא והאיכא גיהנם גיא שעמוקה (בגיהנם) שהכל יורד לה על עסקי (הנם)

and the [name of] 'Nether-world' is a tradition. But are there no more [names]?<span class="x" onmousemove="('comment',' To Gehenna. obv hd obvhd');">⁵⁶</span> Is there not in fact that of Gehenna? - [This means,] a valley that is as deep as the valley of Hinnom<span class="x" onmousemove="('comment',' = 'Gehenna'. obv obv v j');">⁵⁷</span> and into which all go down for gratuitous<span class="x" onmousemove="('comment',' the same rt. as by interchange of and .');">⁵⁸</span>

והאיכא תפתה דכתיב (ישעיהו ל, לג) כי ערוך מאתמול תפתה ההוא שכל המתפתה ביצרו יפול שם

acts.<span class="x" onmousemove="('comment',' Incest.');">⁵⁹</span> Is there not also the name of Hearth, since it is written in Scripture: For a hearth is ordered of old?<span class="x" onmousemove="('comment',' Isa. XXX, 33. v,p,nv v,p v,p,');">⁶⁰</span> - That [means] that whosoever is enticed<span class="x" onmousemove="('comment',' rt. , the same that of 'hearth'.');">⁶¹</span> by his evil inclination will fall therein.

גן עדן אמר ריש לקיש אם בארץ ישראל הוא בית שאן פתחו ואם בערביא בית גרם פתחו ואם בין הנהרות הוא דומסקנין פתחו בבבל אביי משתבח בפירי דמעבר ימינא רבא משתבח בפירי דהרפניא:

[As to] Paradise, Resh Lakish said: If it is in the Land of Israel its gate is Beth Shean;<span class="x" onmousemove="('comment',' A town in an exceedingly fertile district to the south of Tiberias in the Jordan plain. V. Keth., Sonc. ed., p. 725 n. 11. 'Its fruits are the sweetest in all Palestine' (Rashi) .');">⁶²</span> if it is in Arabia<span class="x" onmousemove="('comment',' Prob. Arabia Petraea on the eastern side of the Jordan (v. S. Horowitz, Palestine, p. 130) .');">⁶³</span> its gate is Beth Gerem,<span class="x" onmousemove="('comment',' Possibly Wadi Girm Al-Moz, a richly fertile valley facing Beth Shean on the other side of the Jordan and irrigated by an enormous fountain formed by the confluence of nineteen springs flowing south of Fahl and terminating in the Jordan (v. loc. cit.) .');">⁶⁴</span> and if it is between the rivers<span class="x" onmousemove="('comment',' Perhaps Amanah and Pharpar (cf. II Kings V, 12) .');">⁶⁵</span>

וביניהן כמלוא שתי וכו': פשיטא כיון דתנא ליה דקשורות הוו אנן ידעינן דלא הוו מותרות

its gate is Dumaskanin.<span class="x" onmousemove="('comment',' Damascus.');">⁶⁶</span> In Babylon, Abaye praised the fruit of Eber Yamina<span class="x" onmousemove="('comment',' Or 'the right hand side', sc. the south side of the Euphrates (v. Rashi) .');">⁶⁷</span> and Raba praised the fruit of Harpania.<span class="x" onmousemove="('comment',' A rich industrial and agricultural town in the Mesene district, South Babylon.');">⁶⁸</span> BETWEEN THEM [THERE MAY BE] AS MUCH [SPACE AS TO ADMIT TWO etc. Is not this<span class="x" onmousemove="('comment',' That the cows must not be apart (v. our Mishnah) .');">⁶⁹</span>

מהו דתימא קשורות כעין קשורות אבל ממש לא קמ"ל ולא מותרות:

obvious, for, since it was stated that they are to be TIED TOGETHER, do we not know that they would not be APART? - It might have been presumed that TIED TOGETHER implies: 'As if they were TIED TOGETHER' but not actually so, hence we were told: AND NOT APART. ONE TO ENTER WHILE THE OTHER GOES OUT. A Tanna taught: One team<span class="x" onmousemove="('comment',' The numeral referring to the teams and not to the individual cows which must be so tied together as not to admit any space between them.');">⁷⁰</span> to enter while the other team goes out.

אחת נכנסת ואחת יוצאת: תנא רבקה נכנסת ורבקה יוצאת ת"ר כמה ראשה ורובה של פרה שתי אמות וכמה עוביה של פרה אמה ושני שלישי אמה

Our Rabbis taught: How much [is the total length of] the head and the greater part [of the body] of a cow?<span class="x" onmousemove="('comment',' Referred to in our MISHNAH:');">⁷¹</span> Two cubits. And what is the extent of a cow's thickness? A cubit and two-thirds of a cubit