Yevamot 125

והמלוה סלע לעני בשעת דחקו עליו הכתוב אומר (ישעיהו נח, ט) אז תקרא וה' יענה תשוע ויאמר הנני:

and lends a <i>sela'</i><span class="x" onmousemove="('comment',' A coin. V. Glos. ');">¹</span> to a poor man in the hour of his need, Scripture says, <i>Then shalt thou call, and the Lord will answer; thou shalt cry and He will say: 'Here I am'</i>.<span class="x" onmousemove="('comment',' Isa. LVIII, 9. This refers to the preceding text: If then thou seest the naked, that thou cover him (ibid. 7), i.e., helping the poor at the hour of his need; and that thou hide not thyself from thine own flesh (ibid.) implies benefiting relatives including the marriage of a sister's daughter and loving one's neighbours who are regarded as relatives. ');">²</span> (Mnemonic: <i>Woman and land help this two shoots, tradesmen inferior</i>.)<span class="x" onmousemove="('comment',' The words in the mnemonic correspond to terms outstanding in the respective statements of R. Eleazar, that follow. ');">³</span>

סי' אש"ה וקרק"ע עז"ר זא"ת שת"י הברכו"ת תגר"י פחת"י: א"ר אלעזר כל אדם שאין לו אשה אינו אדם שנאמר (בראשית ה, ב) זכר ונקבה בראם ויקרא את שמם אדם ואמר רבי אלעזר כל אדם שאין לו קרקע אינו אדם שנא' (תהלים קטו, טז) השמים שמים לה' והארץ נתן לבני אדם

R. Eleazar said: Any man who has no wife is no proper man; for it is said, <i>Male and female created He them and called their name Adam</i>.<span class="x" onmousemove="('comment',' Gen. V, 2. Adam = man. Only when the male and female were united were they called Adam. ');">⁴</span> R. Eleazar further stated: Any man who owns no land is not a proper man; for it is said, <i>The heavens are the heavens of the Lord; but the earth hath he given to the children of men</i>.<span class="x" onmousemove="('comment',' Ps. CXV, 16, emphasis on man and earth. ');">⁵</span> R. Eleazar further stated: What is the meaning of the Scriptural text, <i>I will make him a help meet for him</i>?<span class="x" onmousemove="('comment',' Gen. II, 18. ');">⁶</span>

ואמר רבי אלעזר מאי דכתיב (בראשית ב, יח) אעשה לו עזר כנגדו זכה עוזרתו לא זכה כנגדו ואיכא דאמרי ר' אלעזר רמי כתיב כנגדו וקרינן כניגדו זכה כנגדו לא זכה מנגדתו

If he was worthy she is a help to him;<span class="x" onmousemove="('comment',' [H], 'help'. ');">⁷</span> if he was not worthy she is against him.<span class="x" onmousemove="('comment',' [H], meet for him may also be rendered 'against him'. ');">⁸</span> &nbsp; &nbsp; Others say: R. Eleazar pointed out a contradiction: It is written <i>kenegedo</i><span class="x" onmousemove="('comment',' [H] (rt. [H], 'to strike'). ');">⁹</span>

אשכחיה רבי יוסי לאליהו א"ל כתיב אעשה לו עזר במה אשה עוזרתו לאדם א"ל אדם מביא חיטין חיטין כוסס פשתן פשתן לובש לא נמצאת מאירה עיניו ומעמידתו על רגליו

but we read <i>kenegedo</i>!<span class="x" onmousemove="('comment',' [H] meet for him. ');">¹⁰</span> — If he was worthy she is <i>meet for him</i>;<span class="x" onmousemove="('comment',' [H] meet for him. ');">¹⁰</span> if he was not worthy she chastises him.<span class="x" onmousemove="('comment',' [H] (rt. [H], 'to strike'). ');">⁹</span>

וא"ר אלעזר מאי דכתיב (בראשית ב, כג) זאת הפעם עצם מעצמי ובשר מבשרי מלמד שבא אדם על כל בהמה וחיה ולא נתקררה דעתו עד שבא על חוה

R. Jose met Elijah and asked him: It is written, <i>I will make him a help</i>;<span class="x" onmousemove="('comment',' Gen. II, 18. ');">¹¹</span> how does a woman help a man? The other replied: If a man brings wheat, does he chew the wheat? If flax, does he put on the flax?<span class="x" onmousemove="('comment',' Obviously not. His wife grinds the wheat and spins the flax. ');">¹²</span> Does she not, then, bring light to his eyes and put him on his feet!

ואמר ר' אלעזר מאי דכתיב (בראשית יב, ג) ונברכו בך כל משפחות האדמה אמר ליה הקב"ה לאברהם שתי ברכות טובות יש לי להבריך בך רות המואביה ונעמה העמונית כל משפחות האדמה אפילו משפחות הדרות באדמה אין מתברכות אלא בשביל ישראל (בראשית יח, יח) כל גויי הארץ אפילו ספינות הבאות מגליא לאספמיא אינן מתברכות אלא בשביל ישראל

R. Eleazar further stated: <font>What is meant by the Scriptural text, <i>This is now bone of my bones, and flesh of my flesh</i>?<span class="x" onmousemove="('comment',' Gen. II, 23, emphasis on This is now. ');">¹³</span></font> This teaches that Adam had intercourse with every beast and animal but found no satisfaction until he cohabited with Eve.</font> R. Eleazar further stated: What is meant by the text, <i>And in thee shall the families of the earth be blessed</i>?<span class="x" onmousemove="('comment',' Ibid. [Genesis] XII, 3, [H]. ');">¹⁴</span>

ואמר רבי אלעזר עתידים כל בעלי אומניות שיעמדו על הקרקע שנאמר (יחזקאל כז, כט) וירדו מאניותיהם כל תופשי משוט מלחים כל חובלי הים על הארץ יעמדו ואמר ר' אלעזר אין לך אומנות פחותה מן הקרקע שנאמר וירדו רבי אלעזר חזיא לההיא ארעא דשדי ביה כרבא לפותיא א"ל אי תשדייה לאורכיך הפוכי בעיסקא טב מינך

The Holy One, blessed be He, said to Abraham, 'I have two goodly shoots to engraft<span class="x" onmousemove="('comment',' [H] in Hif. is of the same rt. ([H]) as [H] in Nif. ');">¹⁵</span> on you: Ruth the Moabitess and Naamah the Ammonitess'.<span class="x" onmousemove="('comment',' Both belonged to idolatrous nations and were 'grafted' upon the stock of Israel. The former was the ancestress of David (V. Ruth IV, 13ff), and the latter the mother of Rehoboam (v. I Kings XIV, 31) and his distinguished descendants Asa, Jehoshaphat and Hezekiah. ');">¹⁶</span> <font><i>All the families of the earth</i></font>,<span class="x" onmousemove="('comment',' Ibid. [Genesis] XII, 3, [H]. ');">¹⁴</span>

רב על לביני שיבלי חזנהו דקא נייפן אמר להו אי נייפת איתנופי הפוכי בעיסקא טב מינך אמר רבא מאה זוזי בעיסקא כל יומא בשרא וחמרא מאה זוזי בארעא מילחא וחפורה ולא עוד אלא מגניא ליה אארעא ומרמיא ליה תיגרי

even the other <font>families who live on the earth are blessed only for Israel's sake. <i>All the nations of the earth</i>,<span class="x" onmousemove="('comment',' Gen. XVIII, 18. ');">¹⁷</span></font> even the ships that go from Gaul to Spain are blessed only for Israel's sake.</font> R. Eleazar further stated: There will be a time when all craftsmen will take up agriculture;<span class="x" onmousemove="('comment',' Lit., 'they shall stand upon the land'. ');">¹⁸</span>

אמר רב פפא זרע ולא תזבין אע"ג דכי הדדי נינהו הני מברכן זבין ולא תיזול הני מילי ביסתרקי אבל גלימא לא מיתרמיא ליה

for it is said, <i>And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships; they shall stand upon the land</i>.<span class="x" onmousemove="('comment',' Ezek. XXVII, 29. ');">¹⁹</span> R. Eleazar further stated: <font>No<span class="x" onmousemove="('comment',' Lit., 'not to thee'. ');">²⁰</span></font> occupation is inferior to that of agricultural labour; for it is said, <i>And they shall come down</i>.<span class="x" onmousemove="('comment',' V. supra note 11, emphasis on down. ');">²¹</span>

טום ולא תשפיץ שפוץ ולא תיבני שכל העוסק בבנין מתמסכן קפוץ זבין ארעא מתון נסיב איתתא נחית דרגא נסיב איתתא סק דרגא בחר שושבינא

R. Eleazar once saw a plot of land that was ploughed across its width.<span class="x" onmousemove="('comment',' Apparently as a measure of economy. ');">²²</span> 'Wert thou to be ploughed along thy length also',<span class="x" onmousemove="('comment',' I.e., were it to be ploughed ever so many times. ');">²³</span> he remarked, 'engaging in business would still be more profitable'. Rab once entered among growing ears of corn. Seeing that they were swaying<span class="x" onmousemove="('comment',' Suggestive of a swaggering motion; pride. ');">²⁴</span>

א"ר אלעזר בר אבינא אין פורענות באה לעולם אלא בשביל ישראל שנאמר (צפניה ג, ו) הכרתי גוים נשמו פנותם החרבתי חוצותם וכתיב (צפניה ג, ז) אמרתי אך תיראי אותי תקחי מוסר

he called out to them, 'Swing as you will,<span class="x" onmousemove="('comment',' Other readings and interpretations: 'Eh! thou desirest to be winnowed with the fan'; 'Thou swingest thyself like a swing'; 'Swing thyself' i.e., 'be as proud as thou wilt' (v. Aruk and Jast.). ');">²⁵</span> engaging in business brings more profit than you can do'. Raba said: A hundred <i>zuz</i><span class="x" onmousemove="('comment',' A coin. V. Glos. ');">²⁶</span>

רב הוה מיפטר מרבי חייא אמר ליה רחמנא ליצלך ממידי דקשה ממותא ומי איכא מידי דקשה ממותא נפק דק ואשכח (קהלת ז, כו) ומוצא אני מר ממות את האשה וגו' רב הוה קא מצערא ליה דביתהו כי אמר לה עבידי לי טלופחי עבדא ליה חימצי חימצי עבדא ליה טלופחי

in business means meat and wine every day; a hundred <i>zuz</i> in land, only salt and vegetables.<span class="x" onmousemove="('comment',' [H] may be compared with Arab. hafire 'the beginning of a thing', hence the first stage in the ripening of the corn (cf. Levy), 'unripe ears' (v. Rashi); 'grass' (Golds.); 'common vegetables' (Jast.). ');">²⁷</span> Furthermore it causes him to sleep on the ground<span class="x" onmousemove="('comment',' Since he must remain in his field during the night to watch the crops. ');">²⁸</span> and embroils him in strife.<span class="x" onmousemove="('comment',' With the owners of adjoining fields. ');">²⁹</span>

כי גדל חייא בריה אפיך לה אמר ליה איעליא לך אמך אמר ליה אנא הוא דקא אפיכנא לה אמר ליה היינו דקא אמרי אינשי דנפיק מינך טעמא מלפך את לא תעביד הכי שנאמר (ירמיהו ט, ד) למדו לשונם דבר שקר העוה וגו'

R. Papa said, 'Sow<span class="x" onmousemove="('comment',' Crops for the requirements of one's household. ');">³⁰</span> but do not buy,<span class="x" onmousemove="('comment',' Corn in the market. ');">³¹</span> even if the cost is the same; there is a blessing in the former. Sell out<span class="x" onmousemove="('comment',' Possessions or household goods. ');">³²</span>

רבי חייא הוה קא מצערא ליה דביתהו כי הוה משכח מידי צייר ליה בסודריה ומייתי ניהלה אמר ליה רב והא קא מצערא ליה למר א"ל דיינו שמגדלות בנינו ומצילות אותנו

to avoid disgrace;<span class="x" onmousemove="('comment',' Of starvation or begging (v. Rashi). Other readings and interpretations: 'Buy ready-made cloth and do not wind skeins' (read [H], for [H], ); 'Buy etc. and do not spin' (v. Jast. and Aruk). ');">³³</span> but only mattresses, [not] however, a cloak, [since one] might not always again obtain [a suitable one].<span class="x" onmousemove="('comment',' V. BaH. a.l. ');">³⁴</span> Stop up<span class="x" onmousemove="('comment',' A small hole in a building. ');">³⁵</span> and you will need no repair;<span class="x" onmousemove="('comment',' Cf., 'a stitch in time saves nine' (Eng. prov.). ');">³⁶</span> repair<span class="x" onmousemove="('comment',' If it is too late to stop up the cracks. ');">³⁷</span> and you will not need to rebuild; for whosoever engages in building grows poor. Be quick in buying land; be deliberate in taking a wife. Come down a step in choosing your wife;<span class="x" onmousemove="('comment',' A wife of superior position or rank might put on airs. or not be contented with her husband's social or financial position. ');">³⁸</span> go up a step in selecting your shoshbin.<span class="x" onmousemove="('comment',' The bridegroom's best man. By associating with superior men one has a good example to emulate. ');">³⁹</span> R. Eleazar b. Abina<span class="x" onmousemove="('comment',' The last two words are missing in Yalkut. ');">⁴⁰</span> said: Punishment comes into the world only on Israel's account; for it is said, I have cut off nations, their corners are desolate; I have made their streets waste,<span class="x" onmousemove="('comment',' Zeph. III, 6. ');">⁴¹</span> and this is followed by the text, <i>'I said: Surely thou wilt fear Me, thou wilt receive correction'</i>.<span class="x" onmousemove="('comment',' Ibid, 7. ');">⁴²</span> Rab was once taking leave of R. Hiyya. The latter said to him, 'May the All Merciful deliver you from that which is worse than death'. 'But is there' [Rab wondered] 'anything that is worse than death'? When he went out he considered the matter and found [the following text]: And I find more bitter than death the woman etc.<span class="x" onmousemove="('comment',' Eccl. VII, 26. ');">⁴³</span> Rab was constantly tormented by his wife. If he told her, 'Prepare me lentils', she would prepare him small peas; [and if he asked for] small peas, she prepared him lentils. When his son Hiyya grew up he gave her [his father's instruction] in the reverse order.<span class="x" onmousemove="('comment',' So that when his mother, as usual, did the reverse of what she was requested by Hiyya in the name of his father, Rab had exactly what he had wished for. ');">⁴⁴</span> 'Your mother', Rab once remarked to him, 'has improved'!<span class="x" onmousemove="('comment',' Lit., 'improved for you', (dative of advantage). ');">⁴⁵</span> 'It was I', the other replied, 'who reversed [your orders] to her'. 'This is what people say', the first said to him, 'Thine own offspring teaches thee reason';<span class="x" onmousemove="('comment',' The expedient had not occurred to him before his son had thought of it. ');">⁴⁶</span> you, however, must not continue to do so' for it is said, They have taught their tongue to speak lies, they weary themselves etc'.<span class="x" onmousemove="('comment',' Jer. IX, 4. ');">⁴⁷</span> R. Hiyya was constantly tormented by his wife. He, nevertheless, whenever he obtained anything suitable wrapped it up in his scarf and brought it to her. Said Rab to him, 'But, surely, she is tormenting the Master!' — 'It is sufficient for us', the other replied, 'that they rear up our children and deliver us