Eruvin

Rebuking him1 she exclaimed: ‘Is it not written: Ordered in all things, and sure:2 If it3 is ‘ordered’ in your two hundred and forty-eight limbs it will be ‘sure’, otherwise 4 it will not be sure?’ One taught: R. Eliezer5 had a disciple who learned in a low voice. After three years he forgot his learning. One taught: R. Eliezer had a student who deserved burning [for an offence] against the Omnipresent — ‘Leave him alone’, the Rabbis pleaded, ‘he attended on a great man’. Samuel said to Rab Judah, ‘Shinena,6 open your mouth and read the Scriptures, open your mouth and learn the Talmud, that your studies may be retained and that you may live long, since it is said: For they7 are life unto those that find them, and a healing to all their flesh;8 read not ‘To those that find them’9 but ‘To him who utters them10 with his mouth’. Samuel further said to Rab Judah, ‘Shinena, hurry on and eat, hurry on and drink,11 since the world from which we must depart is like a wedding feast’.12 Rab said to R. Hamnuna, ‘My son, according to thy ability13 do good to thyself, for there is no enjoyment in she'ol nor will death be long in coming. And shouldst thou say: "I would leave a portion for my children" — who will tell thee in the grave?14 The children of man are like the grasses of the field, some blossom and some fade’.15 R. Joshua b. Levi stated: If a man is on a journey and has no company16 let hin, occupy himself with the study of the Torah, since it is said in Scripture: For they17 shall be a chaplet18 of grace.19 If he feels pains in his head, let him engage in the study of the Torah, since it is said: For they17 shall be a chaplet of grace unto thy head.19 If he feels pains in his throat let him engage in the study of the Torah, since it is said: And chains about thy neck.19 If he feels pains in his bowels, let him engage in the study of the Torah, since it is said: It20 shall be a healing to thy navel.21 If he feels pain in his bones, let him engage in the study of the Torah, since it is said: And marrow to thy bones.21 If he feels pain in all his body, let him engage in the study of the Torah, since it is said: And healing to all his flesh.22 R. Judah son of R. Hiyya remarked: Come and see how the dispensation23 of mortals24 is not like that of the Holy One, blessed be He. In the dispensation of mortals, when a man administers a drug to a fellow it may be beneficial to one limb but injurious to another, but with the Holy One, blessed be He, it is not So. He gave a Torah to Israel and it is a drug of life for all his body, as it is said: And healing to all his flesh.25 R. Ammi said: What is the exposition of the Scriptural text: For it is a pleasant thing if thou keep them within thee; let them be established altogether upon thy lips?26 When are the words of the Torah ‘pleasant’? ‘When thou keepest them within thee’. And when wilt thou keep them within thee? When they will ‘be established altogether upon thy lips.’27 R. Zera said, [This28 may be derived] from the following: A man hath joy in the answer of his mouth; and a word in due season, how good is it!29 When ‘hath a man joy’? When he has an ‘answer in his mouth’.28 Another version: ‘When hath a man joy in the answer of his mouth’? When the ‘word is in due season; O, how good is this’! R. Isaac said: This28 may be derived from the following: But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it;30 when ‘is it very nigh unto thee’? When it is ‘in thy mouth and in thy heart to do it’.28 Raba said: It28 may be derived from the following: Thou hast given him his heart's desire, and the utterance31 of his lips Thou hast not withholden. Selah.32 When ‘hast Thou given him his heart's desire’? At the time when ‘Thou hast not withholden the utterance of his lips.28 Selah.’32 Raba pointed out an incongruity: It is written: Thou hast given him his heart's33 desire;34 and it is also written: And the utterance of his lips35 Thou hast not withholden. Selah?36 If he is worthy, ‘Thou hast given him his heart's desire,’34 but if he is unworthy, ‘The utterance of his lips Thou hast not withholden. Selah’.36 It was taught at the school of R. Eliezer b. Jacob: Wherever [in Scripture] the expression of nezah, selah or wa'ed37 occurs the process to which it refers never ceases — ‘Nezah’? Since it is written For I will not contend for ever, neither will I be always38 wroth.39 ‘Selah’. Since it is written: As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God — God establish it for ever. Selah.40 ‘Wa'ed? Since it is written: The Lord shall reign for ever and ever. 41 (Mnemonic:42 Chains, his cheeks, tables graven.) R. Eleazar43 said; What is the purport of the Scriptural text: And chains about thy neck?44 If a man trains himself to be like a chain that hangs loosely upon the neck,45 and is sometimes exposed and sometimes concealed,46 his learning will be preserved by him, otherwise it will not. R. Eleazar further stated: What is the purport of the Scriptural text: His cheeks are as a bed of slices?47 If a man allows himself to be treated as a bed upon which everybody treads,48 and as spices with which everybody perfumes himself,49 his learning will be preserved, but otherwise it will not. R. Eleazar50 further stated: What is the purport of the Scriptural text: Tables of stone?51 If a man regards his cheeks52 as stone that is not easily worn away,53 his learning will be preserved by him, but otherwise it will not. R. Eleazar50 further stated: What is the purport of the Scriptural text: Graven upon the tables?54 If the first tables had not been broken the Torah would never have been forgotten in Israel.55 R. Aha b. Jacob said: No nation or tongue would have had any power over them;56 for it says: ‘Graven’54 read not ‘graven’57 but ‘freedom’.58 R. Mattena expounded: What is the purport of the Scriptural text: And from the wilderness to Mattanah?59 If a man allows himself to be treated as a wilderness on which everybody treads, his study will be retained60 by him, otherwise it will not. R. Joseph had a grievance against Raba son of R. Joseph b. Hama. When the eve of the Day of Atonement approached the latter thought, ‘I shall go and pacify him’ — Proceeding to R. Joseph's house he found his attendant engaged in mixing for him a cup of wine.61 ‘Give it to me’, Raba62 said to him, ‘and I will mix it’. He gave it to him and the latter duly mixed it. As he63 tasted it, he remarked: ‘This mixing is like that of Raba son of R. Joseph b. Hama’.62 ‘I am here’ the other answered. ‘Do not sit down upon your legs’,64 R. Joseph said to him, ‘before you have explained to me these verses. What is the purport of the Scriptural text: And from the wilderness to Mattanah, and front Mattanah to Nahaliel, and from Nahaliel to Bamoth, and front Bamoth to the valley?’65 — ‘If’, the other replied: ‘a man allows himself to be treated as the wilderness upon which everybody treads, the Torah will be given to him as a gift;66 and so soon as it is given to him as a gift, he will be the inheritance of God67 as it says: And from Mattanah66 to Nahaliel;60 and as soon as he is the inheritance of God, he rises to greatness,68 since it says: And from Nahaliel67 to Bamoth.68 But if he is haughty, the Holy One, blessed be He, humbles him, as it says: And from Bamoth68 to the valley.69 If, however, he repents, the Holy One, blessed be He, raises him, as it says: Every valley69 shall be lifted up.70 R. Huna said: What is the purport of the Scriptural text: Thy flock settled therein; Thou preparest in Thy goodness for the poor, O God?71 If a man behaves like an animal that treads upon its prey and eats it72 or, as others say, that drags it and eats it,73 his learning will be preserved by him, otherwise it will not — If, however, lie does behave in this manner the Holy One, blessed be He, will himself prepare a banquet for him, as it says in Scripture. Thou, didst prepare in Thy goodness for the poor, O Lord.74 R. Hiyya b. Abba in the name of R. Johanan expounded: With reference to the Scriptural text: Whoso keepeth the fig tree shall eat the fruit thereof,75 why were the words of the Torah compared to the ‘fig tree’? As with the fig tree76 toothed’ (cf. ia ‘tooth’). V. B.B., Sonc. ed. vol. II, p. 561, n. 14. revise his lessons as soon as he has them from his master. in the dust or mud, so does the student persist in his studies, despite the unpleasantness he experiences in understanding or memorizing them.