Bava Batra 75b (עה:) — the Talmud in English

And

this is what he is saying

to him:

I looked at you

and imposed

a punishment of

death upon Adam.

The Gemara now returns to explain the verse in Isaiah that speaks of the canopies that the righteous will merit in the future, and at the beginning of the verse it says: “And the Lord will create over every site of Mount Zion and over its convocations a cloud by day,” etc.

And we explain:

What is meant by “and over its convocations”

that the verse says?

Rabba said that Rabbi Yohanan said:

In the World-to-Come, only those who are invited and designated for Jerusalem will enter it.

For

not like

the

Jerusalem in this world,

so is

Jerusalem in the World-to-Come.

In

Jerusalem in this world, anyone who wishes to ascend

and enter it

ascends,

and no one prevents him.

But

in the Jerusalem of the World-to-Come, one does not ascend

to it

except those designated for it,

as it is stated: “And over its convocations”—those invited and designated for it will enter and merit all those canopies of honor mentioned by the verse; but one who is not invited to enter will not ascend to it.

And Rabba said that Rabbi Yohanan said: In the future, the righteous will

be

called by the name of the Holy One, blessed be He.

As it is stated [Isaiah 43:7]:

Isaiah 43:7]:

“Everyone who is called by My name and for My glory, I created him, formed him, and even made him.”

And Rabbi Shmuel bar Naḥmani said that Rabbi Yohanan said: Three were called

by the name of the Holy One, blessed be He,

and these are they: the righteous, the Messiah, and Jerusalem,

and he proceeds to explain it:

a.

The righteous

were called by the name of the Holy One, blessed be He—

as we have said,

as it is stated: “Everyone who is called by My name and for My glory,” etc.

b.

The Messiah

was called by the name of the Holy One, blessed be He,

as it is written [Jeremiah 23:5–6]: “Behold, days are coming, says the Lord, when I will raise up for David a righteous sprout,

and he will reign as king and succeed, and he will perform justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely,

and this is the name by which he will be called: The Lord is our righteousness.”

c.

Jerusalem

was called by the name of the Holy One, blessed be He,

as it is written [Ezekiel 48:30]: “And these are the city’s outlets: On the north side, four thousand five hundred measures”

[the length of the city of Jerusalem’s northern side in the future will be four thousand five hundred “reeds”; each “reed” is six cubits]. The eastern, southern, and western sides of the city will likewise each be four thousand five hundred reeds.

And it is written [there, verse 35]:

“Around”,

the circumference of the entire city,

eighteen thousand

reeds;

“and the name of the city from the day”,

from that day,

“shall be: The Lord is there.” Do not read “shammah” [with the shin vocalized with a kamatz],

with the shin bearing a kamatz)],

but

the

“Lord is there”

[with the shin vocalized with a sheva].

Rabbi Elazar said: In the future, the righteous will have “Holy” said before them,

the angels will say “Holy” about them and before them,

in the manner in which

the angels say “Holy”

before the Holy One, blessed be He, as it is stated [Isaiah 4:3]:

Isaiah 4:3)]:

“And it shall be that whoever remains in Zion and whoever is left in Jerusalem shall be called holy.”

And Rabba said that Rabbi Yohanan said: In the future, the Holy One, blessed be He, will raise Jerusalem three parasangs upward,

for its benefit and distinction,

as it is stated [Zechariah 14:10] concerning Jerusalem:

Zechariah 14:10), concerning Jerusalem]:

“And it shall rise up and sit in its place”,

Jerusalem will rise and sit “in its place,” and he proceeds to explain it:

What

does

“in its place”

mean?

Like its place: Just as “its place,” the area occupied by Jerusalem, was three parasangs, so Jerusalem will rise and be three parasangs high.

The Gemara asks:

And from where,

from where do you know,

that this “its place”

indeed

was three parasangs?

He said,

he replied,

Rabba: That old man said to me

—that elder:

I myself saw the original Jerusalem,

the ancient one,

and it was three parasangs.

The Gemara adds:

And perhaps you will say,

if Jerusalem is so much higher than all its surroundings, then

there will be suffering in ascending

to it; so what importance is there in its height?

The verse teaches

that Scripture teaches that at that time they will be able to ascend to Jerusalem without exertion, as it is stated [Isaiah 60:8]

“Who are these, like a cloud

[like a cloud]

that fly,

with ease,

and like doves,

returning,

to their dovecotes?”

Rav Pappa said: Learn from this

that since Scripture compared the cloud to the ascent corresponding to Jerusalem’s height, we may infer:

This cloud

[a cloud]

rises three parasangs

from the earth.

Above, the height of Jerusalem in the future was discussed; now the Gemara explains the measure of its width:

Rabbi Ḥanina bar Pappa said: The Holy One, blessed be He, sought to give Jerusalem,

which it would have,

a fixed measure

and boundary,

as it is stated [Zechariah 2:5–6]: “And I lifted my eyes and saw, and behold, a man [an angel], with a measuring line in his hand.

And I said, ‘Where are you going?’ And he said to me, ‘To measure Jerusalem, to see how wide and how long it is.’”

And I said, ‘Where are you going?’ And he said to me, ‘To measure Jerusalem, to see how wide it is and how long it is.’”

The ministering angels said before the Holy One, blessed be He: Master of the Universe, You created many cities in Your world belonging to the nations of the world, yet You did not give them a measure of their length or a measure of their width. Jerusalem, in which Your name is found, in which Your Temple is found, and in which the righteous are found—will You give

it a measure!?

Immediately

it says [there, verses 7–8]: “And behold, the angel who spoke with me [the one who had the measuring line] went out, and another angel went out to meet him.

And he said to him, ‘Run, speak to that young man

[the prophet Zechariah],

saying: Jerusalem shall dwell as open country, because of the multitude of people and animals within it.’”

Just as “open country” means cities without walls, whose settled construction has no boundary, but rather as much as people wish, they build, so too will Jerusalem be.

Reish Lakish said: In the future, the Holy One, blessed be He, will add to Jerusalem:

A thousand tafaf gardens,

there will be numerous gardens in it, corresponding to one thousand times the numerical value of tafaf.

b. And likewise

a thousand kapel towers,

there will be two hundred and ten thousand towers in it, corresponding to one thousand times the numerical value of kapel.

c. And likewise

a thousand litzuei citadels,

there will be one hundred and forty-six thousand citadels in it, corresponding to one thousand times the numerical value of litzuei.

d. And likewise

a thousand and two shileh totfaraot,

there will be three hundred forty-five thousand six hundred ninety totfaraot [which are smaller than citadels] in it, corresponding to one thousand and two times the numerical value of shileh .

And each and every one

of them

will be

as large as

the

city

of Sepphoris in

the time of

its tranquility.

And how large was “Sepphoris in its tranquility”?

It was taught in a beraita: Rabbi Yosei said: I saw

the

Sepphoris in its tranquility, and it had one hundred eighty thousand markets of sellers of cooked-meat paste,

a type of food; from this you can infer how large the city of Sepphoris was.

It is stated in Ezekiel’s prophecy [41:6]:

“And the side chambers were chamber upon chamber, thirty-three times.”

And we explain:

What is meant by “thirty-three times”?

Rabbi Levi said, and some say that Rav Pappi said in the name of Rabbi Yehoshua of Sikhnin: If there are three Jerusalems, each and every one of them will have thirty chambers above.

If the Jerusalem of the future will be three times as long as the Jerusalem that previously existed ,

then in every house there will be thirty chambers, or stories, one above another, because of the multitude of people who will be in it .

And

if there are thirty Jerusalems, each and every one of them will have three chambers above.

And if the Jerusalem of the future will be thirty times as long as the Jerusalem that previously existed, then in every house there will be three chambers, one above another.

We learned in the Mishna: “One who sells a ship,” etc.

It was stated:

One who sells the

ship,

and the buyer comes to acquire it through the act of meshikha, how far must he pull it for the ship to become his?

Rav said: Once he pulls

the ship

even any amount,

it

is acquired,

and he can no longer retract.

And Shmuel said: He did not acquire it

the ship through a slight act of meshikha,

until he pulls the entire ship

until he completely uproots it from the place where it initially stood, with the result that he has pulled it a distance equal to its width, and the end of the ship comes to the place where its bow had initially stood.

The Gemara asks:

Let us say,

is it possible to say that the dispute between Rav and Shmuel is

like

the dispute of the

tanna

im in the following beraita?

We learned in Kiddushin [25b]: A large domesticated animal is acquired through “mesira,” and a small domesticated animal is acquired through “meshikha.”

As it was taught:

How

does one acquire a large domesticated animal

through

the act of acquisition

of “mesira”?

The buyer grasps

the animal, at the seller’s instruction,

by its hoof

its foot.

Or the buyer grasped it

by its hair,

or

by the saddle upon it,

or

by the load

cargo

upon it,

or

by the bit

bridle

in its mouth,

or

by the bell

bell

around its neck;

in all these cases—

he acquires it,

the buyer, even though he did not move it from its place.

And

how

does one acquire a small domesticated animal

through

the act of acquisition

of “meshikha”?

He calls it,

the animal,

and it comes

to him, and this constitutes acquisition, even though he did not touch it; rather, the animal came to him willingly.

Or,

similarly, in a situation

that

he

struck it,

he hit it

with a stick, and

because of the blow, the animal

ran

ran

ahead of him,

once it uprooted

itself, even if it uprooted only

one foreleg

one

and one hind leg,

one

he acquired it,

the buyer.

Rabbi Aḥai

disagrees, and

some say

that Rabbi Aḥai does not disagree here; rather,

Rabbi Aḥa

is the one who disagrees and

says:

It is not sufficient to uproot one foreleg and one hind leg to acquire it; he does not acquire it

until it walks the full length of its body,

that is, until it uproots both forelegs and both hind legs.

The Gemara now explains how the dispute between the amoraim can be linked to the dispute between the tannaim:

Let us say,

shall we say:

Rav,

who holds that with regard to pulling a ship it is sufficient to pull it even slightly,

says,

holds with regard to pulling an animal that it is sufficient for it to uproot one foreleg and one hind leg,

like

the words of

the first tanna.

And

likewise shall we say:

Shmuel,

who holds that with regard to a ship, one must pull the entire ship,

says,

holds

like

the view of

Rabbi Aḥa, that with regard to pulling an animal, he does not acquire it until it walks the full length of its body.

And we reject this: There is no necessity to link the dispute between the amoraim to the dispute between the tannaim. Rather, one can say that the words of the Sages are also consistent with Shmuel’s view regarding a ship, and Rabbi Aḥa’s words are also consistent with Rav’s view.

He said,

he will answer

you: “I, who say

that with regard to a ship, once he pulls it even slightly he acquires it, can say this

even according to

the view of

Rabbi Aḥa.

For

Rabbi Aḥa stated only thus far

that he does not acquire it until it walks the full length of its body

only with living creatures,

because

although it uproots

the animal

one foreleg and one hind leg,

it still

remains in its place

it is still standing in its place.

But a ship,

indeed,

once it moves slightly,

immediately—

the entire ship moves

when a small part of the ship moves from its place, the entire ship moves and is pulled from its place. Therefore, although with living creatures Rabbi Aḥa holds that one does not acquire the animal by uprooting one foreleg and one hind leg, but only by uprooting both forelegs and both hind legs, Rabbi Aḥa can hold with regard to a ship like Rav, that even a slight pulling of a ship is sufficient.

But with regard to a ship, Rabbi Aḥa can hold like Rav, that a slight pulling of a ship is sufficient.

And

Shmuel said

he will answer you:

“I, who say

that with regard to a ship he does not acquire it until he pulls the entire ship, can say this

even like

the view of

the first tanna.

For

the first tanna stated only thus:

Once it uproots one foreleg and one hind leg, he acquires it,

only with living creatures,

because

with living creatures,

once it is uprooted,

once

one foreleg and one hind leg

of the animal have been uprooted,

the other

part of the animal

stands ready to be uprooted,

the entire animal is thereby poised to be uprooted, and it is therefore considered as though the entire animal has already been uprooted from its place.

But a ship,

when he uproots it partially, is not thereby poised to be completely uprooted from its place on its own. Therefore,

if he pulls it

it

entirely—

yes,

he indeed acquires the ship. But

if not

he pulls it entirely,

no,

he does not acquire it. With living creatures, however, as soon as part of the animal has been uprooted, it is considered as though the entire animal has been uprooted, and he acquires it, even though it has so far uprooted only one foreleg and one hind leg.

The Gemara discusses:

Let us say,

shall we say that the dispute between Rav and Shmuel is

like

the dispute of

these tannaim

below:

As it was taught

in a beraita:

A ship is acquired through

the act of acquisition of

meshikha.

a. A person may sell or give as a gift a debt owed to him by someone else, and once he transfers the debt to another, the debtor becomes obligated to repay the debt to that person.

b. Both a documented loan and an oral loan can be sold or given as a gift. When a person sells or gives his fellow a promissory note in order to transfer ownership of the document and of the debt written in it, this is called transferring “documents.”

c. The tannaim disputed how “documents” are transferred, and below the Gemara will explain the various methods.

Rabbi Natan says: A ship and “documents”—

are acquired through meshikha !(pamud.bmp "

Exact page location")

and through a document,

in that he writes him a deed of sale for them, as he proceeds to explain.