Rosh Hashanah 46

זו בירם

Biram.<span class="x" onmousemove="('comment',' Apparently some place between Syria and Mesopotamia; v. supra p. 97, n. 1.');">¹</span> What is meant here by DIASPORA [GOLAH]? - R'Joseph said: This is Pumbeditha. What is meant [then] by LIKE ONE BIG BONFIRE? - A Tanna taught: 'Every inhabitant [of Pumbeditha] takes a torch in his hand and goes up on to his roof'.<span class="x" onmousemove="('comment',' To spread the news throughout Babylon.');">²</span>

מאי גולה אמר רב יוסף זו פומבדיתא מאי כמדורת האש תנא כל אחד ואחד נוטל אבוקה בידו ועולה לראש גגו

It has been taught: R'Simeon B'Eleazar says: [Beacon fires were lit] also on Harim and Kayir and Geder and the neighbouring places'.<span class="x" onmousemove="('comment',' [These places are likewise difficult to identify. For various attempts v. Horowitz loc. cit. Graetz, Geschichte p. 67, n. 1 emends on the basis of rsdu rhhfu ohrj rsdu ruufn hrv the Tosef. a.l. into the mountains of Macherus (in the south) and Gedera in the north. 'The neighbouring places' will include Tabor which is also mentioned in the Tosef.]');">³</span> Some say that these places are between [those mentioned in the Mishnah].<span class="x" onmousemove="('comment',' And therefore in Palestine.');">⁴</span> Others say that they are on the further side from the Land of Israel, and that one authority [the Mishnah] reckons the places on one side,<span class="x" onmousemove="('comment',' Perhaps those nearer to Jerusalem.');">⁵</span>

תניא ר"ש בן אלעזר אומר אף חרים וכייר וגדר וחברותי' איכא דאמרי ביני וביני הוו קיימי א"ד להך גיסא דארץ ישראל הוו קיימי מר חשיב דהאי גיסא ומר חשיב דהאי גיסא

and the other reckons the places on the other.<span class="x" onmousemove="('comment',' Perhaps those nearer to Babylon. This reference in both cases is uncertain; v. Horowitz, Palestine, loc. cit.');">⁶</span> R'Johanan said: Between each one and the next<span class="x" onmousemove="('comment',' Of those mentioned in the MISHNAH:');">⁷</span> there were eight parasangs.<span class="x" onmousemove="('comment',' About forty miles.');">⁸</span>

א"ר יוחנן בין כל אחת ואחת שמונה פרסאות כמה הוו להו תלתין ותרתין והא האידנא טובא הוו אמר אביי אסתתומי אסתתום להו דרכי

How many [parasangs] then were there altogether? Thirty-two.<span class="x" onmousemove="('comment',' [Apparently from Mount of Olives to Beth Baltin, the last station in Palestine.]');">⁹</span> But to-day there is much more? - Abaye said: The [direct] roads have been closed,<span class="x" onmousemove="('comment',' And travellers are obliged to take a round about route.');">¹⁰</span>

דכתיב (הושע ב, ח) לכן הנני שך את דרכך בסירים רב נחמן בר יצחק אמר מהכא דכתיב (איכה ג, ט) נתיבותי עוה:

as it is written, Therefore behold, I will hedge up thy way with thorns [etc.].<span class="x" onmousemove="('comment',' Hos. II, 8. The verse continues, that she shall not find her paths.');">¹¹</span> R'Nahman B'Isaac said: It is stated in this verse, viz. , He hath made my paths crooked.<span class="x" onmousemove="('comment',' Lam. III, 9.');">¹²</span> <big><b>MISHNAH: </b></big>THERE WAS A LARGE COURT IN JERUSALEM CALLED BETH YA'AZEK.

<big><strong>מתני׳</strong></big> חצר גדולה היתה בירושלים ובית יעזק היתה נקראת ולשם כל העדים מתכנסין ובית דין בודקין אותם שם וסעודות גדולות עושין להם בשביל שיהו רגילין לבא

THERE ALL THE WITNESSES USED TO ASSEMBLE AND THE BETH DIN USED TO EXAMINE THEM. THEY USED TO ENTERTAIN THEM LAVISHLY THERE<span class="x" onmousemove="('comment',' Lit., 'they made for them large banquets'.');">¹³</span> SO THAT THEY SHOULD HAVE AN INDUCEMENT<span class="x" onmousemove="('comment',' Lit., 'become accustomed to come'.');">¹⁴</span>

בראשונה לא היו זזין משם כל היום התקין רבן גמליאל הזקן שיהו מהלכין אלפים אמה לכל רוח

TO COME. ORIGINALLY THEY USED NOT TO LEAVE THE PLACE THE WHOLE DAY,<span class="x" onmousemove="('comment',' If they came on Sabbath, as they had already exceeded the limit of two thousand cubits.');">¹⁵</span> BUT RABBAN GAMALIEL THE ELDER INTRODUCED A RULE THAT THEY COULD GO TWO THOUSAND CUBITS FROM IT IN ANY DIRECTION.

ולא אלו בלבד אלא אף חכמה הבאה ליילד והבא להציל מן הדליקה ומן הגייס ומן הנהר ומן המפולת הרי אלו כאנשי העיר ויש להם אלפים לכל רוח:

THESE WERE NOT THE ONLY ONES [TO WHOM THIS CONCESSION WAS MADE]. A MIDWIFE WHO HAS COME [FROM A DISTANCE] TO HELP IN CHILDBIRTH OR ONE WHO COMES TO RESCUE FROM A FIRE OR FROM BANDITS OR FROM A RIVER IN FLOOD OR FROM A BUILDING THAT HAS FALLEN IN - ALL THESE ARE ON THE SAME FOOTING AS THE RESIDENTS OF THE TOWN, AND MAY GO TWO THOUSAND CUBITS [ON SABBATH] IN ANY DIRECTION. <big><b>GEMARA: </b></big>The question was raised: Do we read here Beth Ya'azek or Beth Ya'zek?

<big><strong>גמ׳</strong></big> איבעיא להו בית יעזק תנן או בית יזק תנן בית יעזק תנן לישנא מעליא הוא דכתיב (ישעיהו ה, ב) ויעזקהו ויסקלהו או דלמא בית יזק תנן לישנא דצערא הוא כדכתיב (ירמיהו מ, א) והוא אסור באזיקים

Do we read Beth Ya'azek, regarding the name as an elegantia<span class="x" onmousemove="('comment',' Lit., 'an elevated' or 'refined expression', i.e., not belonging to the language of everyday life. uvezghu tezg');">¹⁶</span> based on the Scriptural expressions, And he ringed it round and cleared it of stones?<span class="x" onmousemove="('comment',' Isa. V, 2. E.V. 'and he digged it and cleared it'. The Heb. is which the Talmud connects with the Aramaic 'a ring', so that Beth Ya'azek would refer to the stone wall round the court. ut');">¹⁷</span> Or do we read Beth Ya'zek, taking the name to connote constraint,<span class="x" onmousemove="('comment',' In allusion to the fact that they were (originally) confined to the courtyard the whole of the day. But cf. Tosaf. s.v. ohehztc');">¹⁸</span>

אמר אביי ת"ש סעודות גדולות היו עושין להם שם כדי שיהו רגילים לבוא דלמא תרתי הוו עבדי בהו:

as it is written, being bound in chains?<span class="x" onmousemove="('comment',' Jer. XL, 1. The Hebrew word is .');">¹⁹</span> - Abaye said: Come and hear [a proof that it is the former]: THEY USED TO ENTERTAIN THEM LAVISHLY THERE SO THAT THEY SHOULD HAVE AN INDUCEMENT TO COME. [This is not conclusive], as perhaps they treated them in both ways.<span class="x" onmousemove="('comment',' I.e., both kindly and rigorously.');">²⁰</span>

<big><strong>מתני׳</strong></big> כיצד בודקין את העדים זוג שבא ראשון בודקין אותו ראשון ומכניסין את הגדול שבהן ואומרין לו אמור כיצד ראית את הלבנה לפני החמה או לאחר החמה לצפונה או לדרומה כמה היה גבוה ולאין היה נוטה וכמה היה רחב אם אמר לפני החמה לא אמר כלום

<big><b>MISHNAH: </b></big>HOW DO THEY TEST THE WITNESSES? THE PAIR WHO ARRIVE FIRST ARE TESTED FIRST. THE SENIOR OF THEM IS BROUGHT IN AND THEY SAY TO HIM, TELL US HOW YOU SAW THE MOON - IN FRONT OF THE SUN OR BEHIND THE SUN?<span class="x" onmousemove="('comment',' The meaning of this is discussed in the GEMARA:');">²¹</span>

ואח"כ היו מכניסין את השני ובודקין אותו אם נמצאו דבריהם מכוונים עדותן קיימת ושאר כל הזוגות שואלין אותן ראשי דברים לא שהיו צריכים להם אלא כדי שלא יצאו בפחי נפש בשביל שיהו רגילים לבוא:

TO THE NORTH OF IT OR THE SOUTH? HOW BIG WAS IT, AND IN WHICH DIRECTION WAS IT INCLINED?<span class="x" onmousemove="('comment',' I.e., in which direction were the horns turning.');">²²</span> AND HOW BROAD WAS IT?

<big><strong>גמ׳</strong></big> היינו לפני החמה היינו לצפונה היינו לאחר החמה היינו לדרומה אמר אביי פגימתה לפני החמה או לאחר החמה אם אמר לפני החמה לא אמר כלום

IF HE SAYS [HE SAW IT] IN FRONT OF THE SUN, HIS EVIDENCE IS REJECTED.<span class="x" onmousemove="('comment',' Lit., 'he has not said anything'.');">²³</span> AFTER THAT THEY WOULD BRING IN THE SECOND AND TEST HIM. IF THEIR ACCOUNTS TALLIED, THEIR EVIDENCE WAS ACCEPTED, AND THE OTHER PAIRS WERE ONLY QUESTIONED BRIEFLY,<span class="x" onmousemove="('comment',' Lit., 'with heads of subjects'.');">²⁴</span>

דא"ר יוחנן מאי דכתיב (איוב כה, ב) המשל ופחד עמו עושה שלום במרומיו מעולם לא ראתה חמה פגימתה של לבנה ולא פגימתה של קשת פגימתה של לבנה דחלשה דעתה פגימתה של קשת דלא לימרו עובדי החמה

NOT BECAUSE THEY WERE REQUIRED AT ALL, BUT SO THAT THEY SHOULD NOT BE DISAPPOINTED, [AND] SO THAT THEY SHOULD NOT BE DISSUADED FROM COMING.<span class="x" onmousemove="('comment',' Lit., 'so that they should (still) be accustomed to come'.');">²⁵</span> <big><b>GEMARA: </b></big>'IN FRONT OF THE SUN' is surely the same as 'TO THE NORTH OF IT', and 'BEHIND THE SUN' is surely the same as TO THE SOUTH OF IT'?<span class="x" onmousemove="('comment',' The new moon can be seen only about sunset, close to the sun, when the sun is travelling towards the north. We should therefore naturally take 'in front of the sun' to mean 'to the north of the sun', and 'behind the sun' to mean 'to the south of the sun'.');">²⁶</span> - Abaye said: [It means], whether the concavity of the moon is in front of the sun or behind the sun.<span class="x" onmousemove="('comment',' I.e., whether the rim of the moon visible from the earth is concave or convex in relation to the sun. By 'in front of' Abaye understands 'turned towards', and by 'behind', 'turned away from'.');">²⁷</span> If he says, in front of the sun, his evidence is rejected, sin R'Johanan has said: What is meant by the verse, Dominion and fear are with him, He maketh peace in his high places?<span class="x" onmousemove="('comment',' Job XXV, 2.');">²⁸</span> Never did the sun behold the concavity of the new moon nor the concavity of the rainbow. It never sees the concavity of the moon, so that she should not feel humiliated.<span class="x" onmousemove="('comment',' And in this way God keeps the peace between the sun and the moon.');">²⁹</span> It never sees the concavity of the rainbow so that the worshippers of the sun should not say,