Eruvin

I could justify the exemption from judgment of all the [Israelite] world since the day of the destruction of the Temple until the present time, for it is said in Scripture: Therefore hear now this, thou afflicted and drunken but not with wine.1 An objection was raised: The sale or purchase of an intoxicated person is valid. If he committed a transgression involving the penalty of death he is to be executed, and if he committed one involving flogging he is to be flogged; the general rule being that he is regarded as a sober man in all respects except that he is exempt front prayer.2 [Does not this3 contradict the view of R. Shesheth]? By the expression,4 ‘I could justify the exemption’ that he used he also meant exemption from judgment [for the lack] of [devotion5 in] prayer. R. Hanina said: This3 applies only to one who did not reach the stage of Lot's drunkenness,6 but one who did reach such a stage is exempt from all responsibilities. R. Hanina observed: Against him who passes by7 the ‘Shield’8 in the time of haughtiness9 troubles will be closed and sealed about him, for it is said in Scripture: His scales10 are his pride, shut up together as with a close11 seal.12 What proof is there that afek13 signifies ‘passing by’? — Since it is written in Scripture: My brethren have dealt deceitfully as a brook, as the channel13 of brooks that pass by.14 R. Johanan said: The statement15 was ‘Against him who does not utter’.16 What is the proof that mapik17 signifies manifestation?18 — Since it is written in Scripture: And the channels19 of waters appeared, and the foundations of the world were laid bare.20 Observe! The Scriptural texts provide equal proof for the one Master as well as for the other Master; wherein then lies the difference between them?21 — The difference between them is [the propriety of the practice] of R. Shesheth; for R. Shesheth entrusted [the task of waking him from] his sleep to his attendant. One Master22 upholds the view of R. Shesheth while the other Master23 does not.24 R. Hiyya b. Ashi citing Rab ruled: A person whose mind is not at ease must not pray, since it is said: ‘He who is in distress shall give no decisions’.25 R. Hanina did not pray on a day when he was agitated. It is written, he said: ‘He who is in distress shall give no decisions’. 26 Mar Ukba did not attend27 court on a shutha28 day. R. Nahman b. Isaac observed: Legal study29 requires as much clearness30 as a north wind day.31 Abaye remarked: If my [foster] mother32 had told me: ‘Bring me the kutha’,33 I would not have been able to study.34 If, remarked Raba,35 a louse bit me l could not study.34 Seven garments for the seven days of the week36 were prepared for Mar son of Rabina by his mother. Rab Judah observed: Night was created for naught but sleep. R. Simeon b. Lakish observed: The moon37 was created only to facilitate study. When R. Zera was told, ‘You are exceedingly well versed in your studies’, he replied: ‘They are the result of day work’. A daughter38 of R. Hisda once asked R. Hisda,39 ‘Would not the Master like to sleep a little?’ ‘There will soon come’, he replied: ‘days that are long and short40 and we shall have time to sleep long’. R. Nahman b. Isaac remarked: ‘we are day workers’. R. Aha b. Jacob borrowed41 and repaid.42 R. Eliezer ruled: A man who returns from a journey43 must not pray for three days, for it is said in Scripture: And I gathered them together to the river that turneth to Ahava;44 and there we encamped three days, and I viewed45 the people.46 On returning from a journey Samuel's father refrained from prayer for three days. Samuel did not pray in a house that contained alcoholic drink.47 R. Papa did not pray in a house that contained fish-hash.47 R. Hanina observed: He who allows himself to be pacified when lie is taking wine possesses some of the characteristics of his Creator, for it is said in Scripture: And the Lord smelled the sweet savour;48 and . . . said . . . ‘I will not again curse the ground any more for man's sake’.49 R. Hiyya observed: He who retains a clear mind under the influence of wine possesses the characteristics of the seventy elders; for the numerical value of ‘yayin’50 is seventy51 and so is also the numerical value of ‘sod’,52 so that when wine goes in counsel departs.53 R. Hanin54 observed: Wine was created for the sole purpose of comforting mourners and rewarding the wicked;55 for it is said: Give strong drink unto him that is ready to perish,56 and wine unto the bitter in soul.57 R. Hanin58 b. Papa stated: A person in whose house wine is not poured like water has not attained the state of blessedness; for it is said: And He will bless thy bread and thy water,59 as the ‘bread’ spoken of is a food that may be bought with the money of the Second Tithe so is the ‘water’60 a liquid that may be bought with the money of the Second Tithe. Now such a liquid is’ of course,61 wine,62 and yet it is called ‘water’. cannot be held responsible for their actions. man. Abraham’. (ovrct idn). used as a positive in the sense of ‘passing by’ or as a negative, ‘dos not utter’? his own cannot have a clear mind and is consequently unfit for prayer. (For another interpretation of the passage v. R. Han. and cf. Tosaf. s.v. rxn a.l.). ‘thy prayer’ and rmc as here interpreted ‘in distress’. the work in hand. perform any of the other good deeds. night. by the journey. savour’ (cf. prev. n.). ‘letters’. of his mind in such circumstances is regarded as being on a par with the seventy elders, the Sanhedrin, the source of clear thought and counsel.