Bava Kamma 82a — the Talmud in English

And we still raise an objection:

but

there is also this other teaching,

for when Rabbi Avin came, Rabbi Yohanan said: Whether a tree

planted within his own field, and its branches

extend into his fellow’s field, or a tree standing close

within sixteen cubits

to the boundary [

of his field with his fellow, and it is found to draw nourishment from his fellow’s field—this one

brings

first fruits from it,

and

also

recites

the reading of the first fruits,

for on condition

that they would not be particular about this, Joshua inherited the land

to them.

And an objection is raised against Rabbi Yohanan, who is an amora, from this beraita concerning the ten conditions, for it implies: Joshua stipulated ten conditions and no more!? And we answer:

rather,

by the force of this objection the Gemara explains that “Joshua stipulated ten conditions” is not a beraita at all, but rather

who is the tanna

who taught: “The ten conditions that Joshua stipulated”? The amora

Rabbi Joshua ben Levi

is the one who taught it, and he does not hold like Rabbi Yohanan concerning first fruits, and he does not rule like Rabbi Judah and Rabbi Yishmael.

Rav Gaviha of Bei Katil [

the name of a place]

taught it explicitly [

he taught this law explicitly as a statement, and not as a beraita]:

Rabbi Tanhum and Rabbi Beryas said in the name of one elder—and who is he? Rabbi Joshua ben Levi: Joshua stipulated ten conditions.

Ezra enacted ten enactments,

and the reason for the enactments is explained below:

A.

That they read

from the Torah

at the afternoon service on Shabbat.

B.

And they read

from the Torah

on Mondays and Thursdays.

C.

And they adjudicate on Mondays and Thursdays,

a fixed time for the sitting of the court in the towns; it is on Mondays and Thursdays.

D.

And they launder

the garments in honor of Shabbat

on Thursday of Shabbat.

E.

And they eat garlic on the eve [

on the night of]

Shabbat.

F.

And a woman should be—

on the day on which she ordinarily bakes—

up early and bake.

G.

And a woman should gird herself with an apron, [

like small trousers].

H.

And a woman should

comb

her hair with a comb because of interposition,

and

afterward

immerse

in a ritual bath.

I.

And that perfume sellers should circulate [

perfume sellers who bring perfumes to women to adorn themselves with them are permitted to circulate]

in the towns,

and the local perfume sellers should not be able to prevent them.

J.

And he enacted immersion for those who had a seminal emission,

and it is explained below.

And the Gemara explains the reasons for these enactments:

A.

That they should read at the afternoon service on Shabbat,

the reason is

because of the shopkeepers,

that is to say: because of those who sit in shops all the weekdays and do not come for the reading on Mondays and Thursdays; for their sake he enacted an additional reading at the afternoon service on Shabbat.

B.

And that they should read on Mondays and Thursdays:

And we wonder: Is it really that

Ezra enacted

this!?

But originally it had already been enacted [

this was an earlier enactment]!? And

as it was taught:

It is written [Exodus 15:22]: “And Moses caused Israel to journey from the Reed Sea, and they went out into the wilderness of Shur

,

and they went three days in the wilderness, and they found no water,”

They traveled for three days in the wilderness and did not find water.”

the interpreters of verses [

Scriptures]

said: There is no “

water”

but Torah, as it is stated [

Isaiah 55]: “

Ho, everyone who is thirsty, go to the water”

And the intention of the verse is to say:

Since they went three

days without Torah, they immediately became weary;

and therefore

the prophets among them arose and enacted for them that they should read

from the Torah

on Shabbat, and interrupt on the first day of the week, and read

from the Torah

on Monday

of the week,

and interrupt on Tuesday and Wednesday, and read

from the Torah

on Thursday, and interrupt on the eve of Shabbat, so that they should not spend three days lodging without Torah.

Thus this enactment had already been enacted in the wilderness, and it was not Ezra who enacted it!?

And we answer:

At first they enacted: one man, three verses [

at first the prophets among them enacted that one person should read three verses] only,

alternatively: three men, three verses [

or that three people should read three verses],

corresponding to priests, Levites, and Israelites—

and

he came,

Ezra, and

enacted three men [

specifically three people] corresponding to priests, Levites, and Israelites,

and

specifically

ten verses

at least,

corresponding to the ten idlers.

C.

And they adjudicate on Mondays and Thursdays,

the reason is because

on

these days

they are commonly present to come for the reading of the book [

the villagers are present in the towns, because they come to hear the reading of the Torah].

D.

And that they should launder on Thursday of Shabbat,

the reason is

for the honor of Shabbat.

E.

And that they should eat garlic on the eve of Shabbat,

the reason is that garlic increases semen, as follows,

and because of marital union,

whose mitzva is on the night of Shabbat—

as it is written: “

Which gives its fruit in its season,”

and Rabbi Judah said, and some say Rav Nahman, [

there are those who say that Rav Nahman said it],

and some say Rav Kahana, and some say Rabbi Yohanan: This is one who engages in marital relations from the eve of Shabbat to the eve of Shabbat.

Since garlic was mentioned in this matter, the Gemara brings that

the Sages taught:

Five things were said concerning garlic:

A.

It satisfies;

B.

and warms [

it warms the body]; C.

and brightens the face;

D.

and increases semen;

E.

and kills the lice in the intestines—

and some say: It brings in love,

because it makes the heart joyful,

and removes jealousy.

F.

And that a woman should rise early and bake,

the reason is

so that bread should be available for the poor.

G.

And that a woman should gird herself with an apron,

the reason is

because of modesty,

to distance oneself from transgression.

8.

And that a woman should comb and immerse:

And we ask: Is that to say that Ezra instituted this!? But

it is a matter of Torah law!?

For combing the hair, so that there should be no obstruction, is a matter of Torah law, and she must comb her hair according to the Torah—

For it was taught:

It is written: "

And he shall wash his flesh in water"

and this indicates that his flesh should come into contact with water; and we learn

that there shall be nothing obstructing between his flesh and the water.

And from that which is written: "

his flesh,"

and it did not say, "And he shall wash his flesh," we learn to include

that which is ancillary to his flesh—and what is it? Hair—

that there shall be nothing obstructing in it.

They said

the members of the academy to answer:

According to Torah law

it is necessary only

to inspect lest it be knotted

[to check whether the hairs have become knotted],

Alternatively:

perhaps

something is filthy

[has become dirty]

in any way,

because of obstruction,