| { |
| "language": "en", |
| "title": "Eruvin", |
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| "heTitle": "עירובין", |
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| "Talmud", |
| "Bavli", |
| "Seder Moed" |
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| " ", |
| " ", |
| "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 shape ..." |
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