עירובין 21 — Soncino English Talmud

¹must climb up or climb down. But this is not [so]? Did not R. Isaac in the name of Rab Judah who had it from, Samuel actually state: Strips [of wood] around wells were permitted only where a well is one of spring water; now if [strips of wood were permitted] for cattle only, what difference is there whether [the water was] springing or collected? — It is required that the water should be fit for human consumption. [To turn to] the main text. Strips [of wood] around wells were permitted for cattle only, but a human being must climb up or climb down. If, however, they [the wells] were wide they are permitted for a human being also. No man may fill [a bucket with] water to hold it before his cattle, but one may fill [a bucket with water] and pour [it into a trough] before cattle which drink of their own accord. R. Anan demurred: If so, what was the use of strips [of wood] around wells? — ‘What was the use’ [you ask, surely] to [enable people to] draw water from the wells! — This rather [is the question:] Of what use is it that the head and the greater part of the body of the cow [is within the enclosure]? Abaye replied: Here we are dealing with a manger that stood in a public domain, that was ten handbreadths high and four handbreadths wide, and one of whose sides projected into [an area] between strips [of wood] etc. R. Jeremiah b. Abba laid down, in the name of Rab: [The law of] isolated huts is not [applicable] to Babylon nor [that of] strips [of wood] around wells to [any country] outside the Land of Israel. ‘[The law of] isolated huts is not [applicable] to Babylon’ because there the bursting of dams is common; ‘nor [that of] strips of wood around wells to [any country] outside the Land of Israel’ because there colleges are rare. The reverse, however, is applicable. Others say that R. Jeremiah b. Abba laid this down in the name of Rab: [The laws of] isolated huts and strips [of wood] around wells are not [applicable] either to Babylon or to other countries outside the Land of Israel. [The law of] isolated huts [is inapplicable] to Babylon because the bursting of dams is of frequent occurrence. In other countries outside the Land of Israel also it is not [applicable] because there thieves are common. [The law of] strips [of wood] around wells is not [applicable] to Babylon because it has water in abundance. In [other countries] outside the Land of Israel also it is not [applicable] because there colleges are rare. Said R. Hisda to Mari son of R. Huna the son of R. Jeremiah b. Abba: People say that you walk on the Sabbath from Barnish to Daniel's Synagogue which is [a distance of] three parasangs; what do you rely upon? On the isolated huts? But did not the father of your father lay down in the name of Rab [that the law of] isolated huts is not [applicable] to Babylon? — The other, thereupon, went out [with him and] showed him certain [ruined] settlements that were contained within the radius of seventy cubits and a fraction [from the town]. R. Hisda stated: Mari b. Mar made the following exposition: It is written, I have seen an end to every purpose; but Thy commandment is exceeding broad. This statement was made by David but he did not explain it; Job made a similar statement and did not explain it; Ezekiel also made a similar statement and did not explain it, [and the exact magnitude remained unknown] until Zechariah the son of Iddo came and explained it. ‘It was made by David but he did not explain it’ for it is written in Scripture: I have seen an end to every purpose; but Thy commandment is exceeding broad. ‘Job made a similar statement and did not explain it,’ for it is written in Scripture: The measure thereof is longer than the earth, and broader than the sea . ‘Ezekiel also made a similar statement and did not explain it’, for it is written in Scripture: And he spread it before me, and it was written within and without; and there was written therein lamentations, and meditation of joy and woe; ‘lamentation’ refers to the retribution of the just in this world, for so it is said: This is the lamentation wherewith they shall lament; ‘and meditation of joy’ refers to the reward of the righteous in the hereafter for so it is said: With the joy of solemn sound upon the harp; ‘and woe’ refers to the retribution of the wicked in the hereafter for so it is said: Calamity shall come upon calamity; ‘until Zechariah the son of Iddo came and explained it,’ for it is written: And he said unto me: ‘What seest thou?’ And I answered: ‘I see a folded roll; the length thereof is twenty cubits, and the breadth thereof ten cubits’, and, when you unfolded it, [its extent] is twenty by twenty [cubits], and since it is written: ‘It was written within and without’, what will be [its size] when you split it? Forty by twenty cubits. But, as it is written: Who hath measured the waters in the hollow of his hand, and meted out heaven with the span etc., it follows that the entire universe is [equal to] a three thousand and two hundredths part of the Torah. R. Hisda further stated: Mari b. Mar made this exposition: What [is the significance] of the Scriptural text: And behold two baskets of figs set before the temple of the Lord; one basket had very good figs, like the figs^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ^ᵏ^ˡ^ᵐ^ⁿ^ᵒ^ᵖ^ᵠ^ʳ^ˢ^ᵗ^ᵘ^ᵛ^ʷ^ˣ^ʸ^ᶻ^ᵃᵃ^ᵃᵇ^ᵃᶜ^ᵃᵈ^ᵃᵉ^ᵃᶠ^ᵃᵍ^ᵃʰ^ᵃⁱ^ᵃʲ^ᵃᵏ^ᵃˡ^ᵃᵐ^ᵃⁿ^ᵃᵒ^ᵃᵖ^ᵃᵠ^ᵃʳ

^ᵃnote:The walls of the well.
^ᵇnote:He is not allowed, however, to draw the water in a bucket from the well to carry it into the imperfect enclosure made up of the strips of wood.
^ᶜnote:MS.M., ‘Joseph’. Cf. infra 23a ab init. and Bah a.l.
^ᵈnote:Infra 23a.
^ᵉnote:To which reference was made supra 20b q.v. notes.
^ᶠnote:And one is unable to climb them (Rashi).
^ᵍnote:That a bucket of water must not be held before cattle.
^ʰnote:Lit., ‘to fill from them’.
^ⁱnote:V. supra 20b.
^ʲnote:ihbdruc, sing. ihdruc Cf. Gr. **, ‘isolated dwelling’. If such units are situated within a radius of seventy and two thirds cubits from a town they are regarded as its suburbs and the Sabbath limit of two thousand cubits begins from the end of the last hut (cf. infra 55b).
^ᵏnote:Other than Babylon.
^ˡnote:And the hut may at any moment be swept away by the floods.
^ᵐnote:And no students, therefore, pass from town to town in pursuit of their studies. As the relaxation of the laws of a private domain in respect of enclosures around wells is entirely due to considerations of the needs of festival pilgrims and other wayfarers who are similarly engaged in the performance of pious acts, it could not be extended in the interests of ordinary travellers.
^ⁿnote:Lit., ‘we do’; the law of isolated huts may be applied to countries other than Palestine and that of strips of wood around wells to Babylon.
^ᵒnote:Who steal the huts.
^ᵖnote:And there is no need, as in the case of Palestine where water is scarce, to make provision for the use of the limited number of scattered wells or cisterns.
^ᵠnote:Cf. Daniel VI, 10, 11. This synagogue was situated in Sura, v. Obermeyer, p. 302.
^ʳnote:In walking a distance more than two thousand cubits from the town (the permitted Sabbath limit).
^ˢnote:Lit., ‘and remnants’, Sc. two thirds of a cubit (cf. infra 57a). Ruins in the neighbourhood of a town within the limit mentioned are regarded as an extension of the town (cf. infra 55b).
^ᵗnote:Lit., ‘what (is the significance of that) which is written’.
^ᵘnote:Ps. CXIX, 96.
^ᵛnote:On the magnitude of God's commandment, sc. the Torah.
^ʷnote:Sc. the exact measurements.
^ˣnote:Lit., ‘said it’.
^ʸnote:Job XI, 9.
^ᶻnote:A scroll of the Oral Law.
^ᵃᵃnote:So homiletically. E.V. moaning.
^ᵃᵇnote:Ezek. 11, 10.
^ᵃᶜnote:That ‘lamentation’ is an allusion to retribution.
^ᵃᵈnote:Ezek. XXXII, 16.
^ᵃᵉnote:Homiletical rendering.
^ᵃᶠnote:Ps. XCII, 4.
^ᵃᵍnote:hvu.
^ᵃʰnote:vuv, of the same rt. as hvu.
^ᵃⁱnote:Ezek. VII, 26.
^ᵃʲnote:So homiletically. E.V., flying.
^ᵃᵏnote:Zech. V, 2.
^ᵃˡnote:Ezek. 11,10.
^ᵃᵐnote:And place the written surfaces face upwards side by side.
^ᵃⁿnote:Which equal 40 X 20 X 4 = 3200 quarter sq. cubits or sq. spans (v. infra n. 5).
^ᵃᵒnote:Isa. XL, 12.
^ᵃᵖnote:As a span equals half a cubit and as a sq. span consequently equals a quarter of sq. cubit, and since the size of the entire universe is only one span sq.
^ᵃᵠnote:Cf. supra n. 3.
^ᵃʳnote:Jer. XXIV, 1.

²that are first-ripe, and the other basket had very bad figs, which could not be eaten, they were so bad? ‘Good figs’ are an allusion to those who are righteous in every respect; ‘bad figs’ are an allusion to those who are wicked in every respect. But in case you should imagine that their hope is lost and their prospect is frustrated, it was explicitly stated: The baskets give forth fragrance, both will in time to come give forth fragrance. Raba made the following exposition: The Scriptural text: The mandrakes give forth fragrance is an allusion to the young men of Israel who never felt the taste of sin; and at our doors are all manner of precious fruits is an allusion to the daughters of Israel who tell their husbands about their doors. Another reading: Who close their doors for their husbands. New and old, which I have laid up for thee, O my beloved; the congregation of Israel said to the Holy One, blessed be He, ‘Lord of the universe: I have imposed upon myself more restrictions than Thou hast imposed upon me, and I have observed them.’ R. Hisda asked one of the young Rabbis who was reciting aggadoth in his presence in a certain order: ‘Did you hear what [was the purport of the expression,] ‘New and old’? — ‘The former’ the other replied: ‘are the minor, and the latter are the major commandments’. ‘Was then the Torah,’ the former asked: ‘given on two different occasions? But the latter [are those derived] from the words of the Torah while the former are those derived from the words of the Scribes.’ Raba made the following exposition: What is the purport of the Scriptural text: And, furthermore my son, be admonished: Of making many books etc.? My son, be more careful in [the observance of] the words of the Scribes than in the words of the Torah, for in the laws of the Torah there are positive and negative precepts; but, as to the laws of the Scribes, whoever transgresses any of the enactments of the Scribes incurs the penalty of death. In case you should object: If they are of real value why were they not recorded [in the Torah]? Scripture stated: ‘Of making many books there is no end’. And much study is a weariness of flesh. R. Papa son of R. Aha b. Adda stated in the name of R. Aha b. Ulla: This teaches that he who scoffs at the words of the Sages will be condemned to boiling excrements. Raba demurred: Is it written: ‘scoffing’? The expression is ‘study’! Rather this is the exposition: He who studies them feels the taste of meat. Our Rabbis taught: R. Akiba was once confined in a prison-house and R. Joshua the grits-maker was attending on him. Every day, a certain quantity of water was brought in to him. On one occasion he was met by the prison keeper who said to him, ‘Your water to-day is rather much; do you perhaps require it for undermining the prison?’ He poured out a half of it and handed to him the other half. When he came to R. Akiba the latter said to him, ‘Joshua, do you not know that I am an old man and my life depends on yours?’ When the latter told him all that had happened [R. Akiba] said to him, ‘Give me some water to wash my hands’. ‘It will not suffice for drinking’, the other complained, ‘will it suffice for washing your hands?’ ‘What can I do’, the former replied: ‘when for [neglecting] the words of the Rabbis one deserves death? It is better that I myself should die than that I should transgress against the opinion of my colleagues’. It was related that he tasted nothing until the other had brought him water wherewith to wash his hands. When the Sages heard of this incident they remarked: ‘If he was so [scrupulous] in his old age how much more must he have been so in his youth; and if he so [behaved] in a prison-house how much more [must he have behaved in such a manner] when not in a prison-house’. Rab Judah stated in the name of Samuel: When Solomon ordained the laws of ‘erub and the washing of the hands a bath kol issued and proclaimed: My son, if thy heart be wise, my heart will be glad, even mine; and, furthermore, it is said in Scripture: My son, be wise, and make my heart glad, that I may answer him that taunteth me. Raba made the following exposition: What [are the allusions] in the Scriptural text: Come, my beloved, let us go forth into the field; let us lodge in the villages, let its get up early to the vineyards; let us see whether the vine hath budded, whether the vine-blossom be opened and the pomegranates be in flower; there will I give thee my love? ‘Come, my beloved, let its go forth in to the field’; the congregation of Israel spoke before the Holy One, blessed be He: Lord of the universe, do not judge me as [thou wouldst] those who reside in large towns who indulge in robbery, in adultery, and in vain and false oaths; ‘let us go forth into the field’, come, and I will show Thee scholars who study the Torah in poverty; ‘let us lodge in the villages’ read not, ‘in the villages’ but ‘among the disbelievers’, come and I will show Thee those upon whom Thou hast bestowed much bounty and they disbelieve in Thee; ‘let us get up early in the vineyards’ is an allusion to the synagogues and schoolhouses; ‘let us see whether the vine hath budded’ is an allusion to the students of Scripture; ‘whether the vine-blossom be opened’ alludes to the students of the Mishnah; ‘and the pomegranates be in flower’ alludes to the students of the Gemara; ‘there will I give thee my love’, I will show Thee my glory and my greatness, the praise of my sons and my daughters. R. Hamnuna said: What [are the allusions in what was written in Scripture: And he spoke three thousand proverbs; and his songs were a thousand and five? This teaches that Solomon uttered three thousand proverbs for every single word of the Torah and one thousand and five reasons for every single word of the Scribes. Raba made this exposition: What [are the implications of] what was written in Scripture: And besides that Koheleth was wise, he also taught the people knowledge; yea, he pondered, and sought out, and set in order many proverbs? ‘He [also] taught the people knowledge implies that he taught it with notes of accentuation and illustrated it by simile; ‘Yea, he pondered, and sought out, and set in order many proverbs’ [alludes to the fact], said Ulla in the name of R. Eleazar, that the Torah was at first like a basket which had no handles, and when Solomon came he affixed handles to it. His locks are curled. This, said R. Hisda in the name of Mar ‘Ukba, teaches that it is possible to pile up mounds of expositions on every single stroke [of the letters of the Torah]; and black as a raven: With whom do you find these? With him^ᵃˢ^ᵃᵗ^ᵃᵘ^ᵃᵛ^ᵃʷ^ᵃˣ^ᵃʸ^ᵃᶻ^ᵇᵃ^ᵇᵇ^ᵇᶜ^ᵇᵈ^ᵇᵉ^ᵇᶠ^ᵇᵍ^ᵇʰ^ᵇⁱ^ᵇʲ^ᵇᵏ^ᵇˡ^ᵇᵐ^ᵇⁿ^ᵇᵒ^ᵇᵖ^ᵇᵠ^ᵇʳ^ᵇˢ^ᵇᵗ^ᵇᵘ^ᵇᵛ^ᵇʷ^ᵇˣ^ᵇʸ^ᵇᶻ^ᶜᵃ^ᶜᵇ^ᶜᶜ^ᶜᵈ^ᶜᵉ

^ᵃˢnote:Ibid. 2.
^ᵃᵗnote:ohtsusv an allusion to the ‘baskets’ htsus supra. E.V., mandrakes.
^ᵃᵘnote:Cant. VII, 14.
^ᵃᵛnote:Lit., ‘these and these’, the wicked as well as the righteous.
^ᵃʷnote:Lit., ‘what is (the significance of) what is written’.
^ᵃˣnote:Euphemism. They are thus enabled to abstain during the woman's menstrual periods.
^ᵃʸnote:Lit., ‘bind’.
^ᵃᶻnote:Chastity. They are ever faithful.
^ᵇᵃnote:Cant. VII, 14.
^ᵇᵇnote:Lit., ‘these’.
^ᵇᶜnote:Lit., ‘twice, twice’, first the major (old) and then the minor (new) commandments?
^ᵇᵈnote:Lit., ‘those’, the ‘old’.
^ᵇᵉnote:Eccl. XII, 12.
^ᵇᶠnote:rvzv, the identical word used for ‘be admonished’.
^ᵇᵍnote:And the penalties vary.
^ᵇʰnote:The expression dvk (‘study’) which is similar to that of dgk (‘scoffing’).
^ᵇⁱnote:dvk not dgk.
^ᵇʲnote:,ghdh (in rac ,ghdh ‘weariness of the flesh’) contains the letters ,g which, by transposition and interchange suggests ogy ‘taste’.
^ᵇᵏnote:Or ‘dealer’. Aliter: Of a place called Geres (Rashi).
^ᵇˡnote:R. Joshua.
^ᵇᵐnote:R. Joshua.
^ᵇⁿnote:No one else was allowed, or able to bring him any food or drink.
^ᵇᵒnote:Lit., ‘them’.
^ᵇᵖnote:Who ordained the washing of the hands before meals.
^ᵇᵠnote:For courtyards.
^ᵇʳnote:V. Glos.
^ᵇˢnote:Prov. XXIII, 15.
^ᵇᵗnote:Ibid. XXVII, II.
^ᵇᵘnote:Cant. VII, 12f.
^ᵇᵛnote:ohrpfc.
^ᵇʷnote:ohrpufc. ohrpuf is of the same rt. as ohrpf.
^ᵇˣnote:I Kings V, 12.
^ᵇʸnote:Eccl. XII, 9.
^ᵇᶻnote:V. Jast.
^ᶜᵃnote:So MS.M. Cur. edd. Eliezer.
^ᶜᵇnote:Lit., ‘until’.
^ᶜᶜnote:ohbzt sing. izt, ‘ear’ or ‘handle’. The Heb. for ‘he pondered’ izt is regarded as a denominative of izt ‘he made handles’, i.e., added restrictions. Cf. Yeb., Sonc. ed., p. 123, n. 13.
^ᶜᵈnote:Cant. V, 11.
^ᶜᵉnote:The word for ‘his locks’, uh,umuue, is regarded as coming from the same rt. as that of ‘stroke’ .ue (lit., ‘thorn’) and that of ‘curled’, ohk,k, as being identical with that of ‘mound’ k,, and the reduplication. ohk,k, is rendered, ‘many mounds or piles’.