Eruvin

the more one1 searches it the more figs one finds in it so it is with the words of the Torah; the more one1 studies them the more relish he finds in them. R. Samuel b. Nahmani expounded: With reference to the Scriptural text: Loving hind and a graceful roe etc.,2 why were the words of the Torah compared to a ‘hind’? To tell you that as the hind has a narrow womb and is loved by its mate at all times as at the first hour of their meeting, so it is with the words of the Torah — They are loved by those who study them at all times as at the hour when they first made their acquaintance. ‘And in graceful roe’? Because the Torah bestows grace upon those who study it. Her breasts will satisfy thee at all times.2 Why were the words of the Torah compared to a breast? As with a breast, however often the child sucks3 it so often does he find milk in it, so it is with the words of the Torah. As often a man studies them so often does he find relish in them — With her love wilt thou be ravished always,2 as was the case with R. Eleazar4 b. Pedath, for instance. It was said of K. Eleazar4 that he sat and studied Torah in the lower market of Sepphoris while his linen cloak lay in the upper market of the town.5 R.6 Isaac b. Eleazar related: A man once came to take it and found a venomous serpent in it.7 It was taught at the school of R. Anan: What is the exposition of the scriptural text, ye that ride on white asses, ye that sit on rich cloths, and ye that walk by the way, tell of it?8 ‘Ye that ride on asses’ refers to the learned men9 who travel from town to town and from province to province to study10 the Torah. ‘White’11 means that they clarify it like noonday.12 ‘That sit on rich cloths’13 means that they give true judgment for the sake of the truth.14 ‘That walk’ refers to the students of Scripture; ‘by the way’ refers to the students of the Mishnah; ‘tell of it’ refers to the students of the Talmud all of whose talk consists of the words of the Torah. R. Shezbi stated in the name of R. Eleazar b. Azariah: What is the exposition of the text: The slothful man shall not hunt his prey?15 The cunning hunter16 will not live long.17 R. Shesheth expounded: The cunning hunter18 will roast.19 When R. Dimi came20 he said: This21 may be likened to a fowler who hunts birds. If he breaks he wings of each bird as he shoots it down22 his catch is secure, otherwise it is not. Raba23 expounded in the name of R. Sehora who had it from R. Huna: What is the purport of the text: Wealth gotten by vanity shall be diminished, but he that gathereth little by little shall increase?24 If a man studies much at a time25 his learning decreases,26 and if lie does not do so but ‘gathereth little by little’ he ‘shall increase’.27 Raba23 remarked: The Rabbis are well aware of this advice28 and yet disregard it.29 R. Nahman b. Isaac said: I acted on this advice and my study remained with me. Our Rabbis learned: What was the procedure of the instruction in the oral law? Moses learned from the mouth of the Omnipotent. Then Aaron entered and Moses taught him his lesson. Aaron then moved aside and sat down on Moses’ left. Thereupon Aaron's sons entered and Moses taught them their lesson. His sons then moved aside, Eleazar taking his seat on Moses’ right and Ithamar on Aaron's left. R. Judah stated: Aaron was always on Moses right. Thereupon the elders entered and Moses taught them their lesson, and when the elders moved aside all the people entered and Moses taught them their lesson. It thus followed that Aaron heard the lesson30 four times, his sons heard it three times, the elders twice and all the people once. At this stage Moses departed and Aaron taught them his lesson. Then Aaron departed and his sons taught them their lesson. His sons then departed and the elders taught them their lesson. It thus followed that everybody heard the lesson four times. From here R. Eliezer inferred: It is a man's duty to teach his pupil [his lesson] four times. For this is arrived at a minori ad majus: Aaron who learned from Moses who had it from the Omnipotent had to learn his lesson four times31 how much more so an ordinary pupil who learns from an ordinary teacher. R. Akiba stated: Whence is it deduced that a man must go on teaching his pupil until he has mastered the subject? From Scripture where it says: And teach thou it to the children of Israel.32 And whence is it deduced that it must be taught until the students are well versed in it?33 From Scripture where it says. Put it in their mouths.34 And whence is it inferred that it is also his duty to explain to him the reasons?35 It has been said: Now these are the ordinances which thou shalt put before them.36 But why did they not all learn37 direct from Moses?38 — In order to give a share of the honour39 to Aaron, his sons, and the elders. Then40 [why was not this procedure41 adopted:] Aaron might enter and learn from Moses,42 his sons might then enter and learn from Aaron,42 then the elders might enter and learn from his sons42 and these finally might teach all Israel?42 — As Moses learned from the mouth of the Omnipotent his own teaching was of greater value.43 The Master said: ‘R. Judah stated: Aaron was always on Moses’ right’. Whose view is represented in the following where it was taught: If three men were going the same way, the Master is to be in the middle, the more important of the other two44 on his right and the less important45 on his left?46 Must it be held that it represents the view of R. Judah and not that of the Rabbis?47 — It48 may be said to agree even with the view of the Rabbis, since Aaron's trouble had to be taken into consideration.49 R. Pereda had a pupil whom he taught his lesson four hundred times before the latter could master it. On a certain day having been requested to attend to a religious matter he taught him as usual but the pupil could not master the subject. ‘What’, the Master asked: ‘is the matter50 to-day?’ — ‘From the moment’, the other replied. ‘the Master was told that there was a religious matter to be attended to I could not concentrate my thoughts,51 for at every moment I imagined, now the Master will get up or now the Master will get up’. ‘Give me your attention’, the Master said, ‘and I will teach you again’, and so he taught him another four hundred times. A bath kol issued forth asking him,52 ‘Do you prefer that four hundred years shall be added to your life or that you and your generation shall be privileged to have a share in the world to come?’ — ‘That’, he replied. ‘I and my generation shall be privileged to have a share in the world to come’. ‘Give him both’, said the Holy One, blessed be He. R. Hisda stated: The Torah can only be acquired with [the aid of] mnemonic signs, for it is said: Put it in their mouths;53 read not, ‘put it’54 but ‘its mnemonic sign’.55 R. Tahlifa of the West56 heard this and proceeding to R. Abbahu told it to him. ‘You’, the other said to him, ‘deduce this57 from that text;53 we deduce it from this one: Set thee up waymarks, make thee’ etc.;58 devise [mnemonic] signs59 for the Torah. What proof, however, is there that the expression of ziyyun60 means a sign? — Since it is written, And any seeth a man's bone, then shall be set up a sign61 by it.62 R. Eleazar said: The deduction63 is made from this text: Say unto wisdom, ‘Thou art my sister’, and call understanding they kinswoman,64 devise [mnemonic] signs65 for the Torah — Raba expounded: Appoint fixed times66 for the study of the Torah. (here rendered ‘thou wilt be ravished’) as ‘thou wilt make a fool of thyself’ (rt. vda ‘to err’, ‘be confused’) by neglecting one's work or trade and engaging in study. R. Eleazar presumably left his cloak with his wares in the upper market while, absorbed in his studies, he went down to the lower one oblivious of both his cloak and his wares. himself without relying solely on the evidence, v. Tosaf. B.B. 8b, s.v. ihs]. ‘hunter’. The reference is to one who possesses no knowledge and pretends to be a scholar. (‘shall not hunt’). manner R. Dimi is about to describe. hunter roast his prey?’ ‘Of course he shall’ being the implied reply. ‘Cunning hunter’ thus refers to the student who learns section by section, thoroughly revising and consolidating each before proceeding to the next (cf. R. Dimi's parable that follows). (vkhcj ‘bundle’). upon the word ovhbpk, ‘before them’. followed. an individual contrary to the view of the majority? after the others had entered, in order to save him the trouble of moving from one place to another.