Parallel
עירובין 18:1
Soncino English Talmud · Berean Standard Bible
TO REMOVE [THE STRIPS] TO ANY [DISTANCE] PROVIDED ONE INCREASES THE STRIPS. R. JUDAH SAID: [THE ENCLOSURE MAY BE ONLY] AS LARGE AS TWO BETH SE'AH, BUT THEY SAID TO HIM: [THE LIMIT OF] TWO BETH SE'AH WAS PRESCRIBED FOR A GARDEN OR A KARPAF ONLY, BUT IF [THE ENCLOSURE] WAS A CATTLEPEN, A FOLD, A BACKYARD OR A COURTYARD IT MAY BE [AS BIG AS] FIVE OR TEN BETH KOR. AND [FOR THIS REASON] IT IS PERMITTED TO REMOVE [THE STRIPS FROM THE WELL TO] ANY DISTANCE PROVIDED ONE INCREASES THE NUMBER OF THE STRIPS. GEMARA. Must one assume that our Mishnah is not in agreement [with a ruling of] Hanania; for it was taught: Strips of wood may be put up round a cistern and ropes around a caravan, but Hanania ruled: Ropes [may be put up] round a cistern but not strips of wood? — It may be said [to agree] even [with the ruling of] Hanania for a cistern and a well belong to two different categories. There are [others] who read: Since it was not stated Hanania ruled: ‘Ropes must be put up round a cistern and strips of board [may be put up] round a well’, it may be inferred that [according] to the view] of Hanania both in the case of a cistern and in that of a well, only ropes are permitted but not strips of wood; must one then assume that our Mishnah is not in agreement [with the ruling of] Hanania? — It may be said [to agree] even [with the ruling of] Hanania, for he only replied to that of which the first Tanna had spoken. Must it be assumed that our Mishnah is at variance with [a ruling of] R. Akiba; for we learned: ‘Strips of wood may be provided for a public well, a public cistern as well as for a private well, but for a private cistern a screen ten handbreadths high must be provided; so R. Akiba’, whereas here it was stated [that such strips of wood may be provided] for WELLS. [Does it not then follow:] only for WELLS but not for cisterns? — It may be said [to be in agreement] even with R. Akiba, for it only taught of a well of living water because [the law in its case is] definite, there being no difference whether it was public or private, but it did not teach concerning a cistern containing collected [water] since [the law in its case] is not definite. Need it be suggested that our Mishnah is at variance with a ruling of R. Judah b. Baba; for we learned, ‘R. Judah b. Baba ruled: Strips of wood may be set up round a public well only’, whereas here it was stated [that such strips may be set up] for WELLS, implying that there is no difference whether they were public or private? — It may be said to agree even with R. Judah b. Baba, for by WELLS were meant [public] wells in general. What is the meaning of deyomadin? R. Jeremiah b. Eleazar replied: Deyo ‘amudin. (Mnemonic: Two, under a ban, praise, dove, house, two, was cursed, by a relationship three.) We learned elsewhere: R. Judah ruled: All wild figs are exempt [from the restrictions of demai] excepting those of deyufra. What [is the meaning of] ‘deyufra’? — Ulla replied: A tree that bears fruit twice a year. R. Jeremiah b. Eleazar said: The first man had two full faces, for it is said in Scripture: Thou hast shaped me behind and before. It is written: And the Lord God builded the side etc. Rab and Samuel [differ on the meaning of ‘side’]. One explains: A full face and the other explains: A tail. According to him who explained: ‘a full face’, it was quite proper for Scripture to state: Thou hast shaped me behind and before; but according to him who explained: ‘A tail’, what [could be the meaning of] Thou hast shaped me behind and before? — As R. Ammi explained, for R. Ammi said: [Adam was] behind [last] in the work of the creation and before [the others] for retribution. One may well concede that he was ‘behind in the work of the creation’, since he was not created before the Sabbath eve; what means, however, ‘Before [the others] for retribution’? Shall I say [it refers] to the curse, surely, [it could be objected] was not the serpent cursed first, Eve afterwards and Adam last? — But [it refers] to the flood; for it is written in Scripture: And He blotted out every living substance which was upon the face of the ground, both man and cattle etc. According to him who explained: ‘a full face’ it is easy to see why And He formed [wa-yizer] was written in Scripture with two yods; according to him, however, who explained: ‘A tail’ what [could be the significance of] ‘And he formed’? — [It may be explained] in agreement with R. Simeon b. Pazzi, for R. Simeon b. Pazzi said, ‘Woe to me on account of my evil inclination; woe to me on account of my creator’, According to him who explained: ‘A full face’ it was quite correct for Scripture to write: Male and female created He them; but according to him who explained: ‘A tail’, what [could be the interpretation of] ‘Male and female created He them’?- [The text was required] for [an explanation] like that of R. Abbahu. For R. Abbahu pointed out an incongruity: It is written in Scripture: Male and female created He them. Previously it is written: In the image of God created He him; [and he explained:] At first it was the intention that two should be created but ultimately only one was created. According to him who explained: ‘A full face’, the expression of ‘And closed up the place with flesh instead thereof’, is quite intelligible; but according to him who explained: ‘A tail’, what [could be the meaning of] ‘And closed up the place with flesh instead thereof’? — R. Zebid (or as some say: R. Nahman b. Isaac) replied: The text refers only to the place of the cut. According to him who explained: ‘A tail’ it was quite proper for Scripture to write: And He builded, but according to him who explained: ‘A full face’, what [could be the significance of] ‘And He builded’? — In agreement with that which has been stated by R. Simeon b. Menassia. For R. Simeon b. Menassia made the following exposition: ‘And the Lord God builded the side’ teaches that the Holy One, blessed be He, plaited Eve's hair and then brought her to Adam, for in the sea-towns a plait is called ‘building’. Another interpretation of ‘And the Lord God builded’: R. Hisda stated [or, as others say, it was taught in a Baraitha]: This teaches that the Holy One, blessed be He, built Eve in the shape76
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