Bava Kamma 82a (פב.) — the Talmud in English

We still raise an objection:

But

there is also this other statement:

When Rabbi Avin came, he said that Rabbi Yohanan said: Both a tree

planted within his own field, whose branches

extend into another’s field, and a tree adjacent

within sixteen cubits

to the boundary [his boundary]

with his neighbor, so that it is found to draw nourishment from his neighbor’s field, such a tree

brings

first fruits from it,

and

even

recites

the passage of the first fruits,

for it was on the condition

that Joshua apportioned the Land

that they would not be particular about this.

And this poses a difficulty to 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

because of this difficulty, the Gemara explains that “Joshua stipulated ten conditions” is not a beraita at all. Rather,

who is the tanna

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

Rabbi Yehoshua ben Levi

is the one who taught it, and he does not agree with Rabbi Yohanan concerning first fruits, nor does he rule in accordance with Rabbi Yehuda and Rabbi Yishmael.

Rav Gavihah of Bei Katil [a place name]

[the name of a place]

taught it explicitly [he taught this law explicitly as a saying, and not as a beraita]:

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

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

Ezra instituted ten ordinances,

and the reason for the ordinances is explained below:

a.

That they read

from the Torah

at the afternoon service on Shabbat.

b.

And that they read

from the Torah

on Mondays and Thursdays.

c.

And that they adjudicate on Mondays and Thursdays,

the fixed time for the sessions of the court in the towns being Mondays and Thursdays.

d.

And that they launder

their garments in honor of Shabbat

on Thursday.

e.

And that they eat garlic on the eve [on the night of]

[on the night of]

Shabbat.

f.

And that a woman—

on the day on which she customarily bakes—

rise early and bake.

g.

And that a woman gird herself with an apron, [modeled on small trousers].

h.

h.

And that a woman

comb

her hair with a comb, because of interposition,

and

afterward

immerse

in a mikveh.

i.

And that perfume sellers be permitted to circulate [peddlers who bring perfumes for women to adorn themselves with them are permitted to go around]

[peddlers who bring fragrances for women to adorn themselves with were permitted to travel around]

in the towns,

and the local peddlers may not prevent them.

j.

And he instituted immersion for those who experienced a seminal emission,

and the Gemara explains this below.

The Gemara explains the reasons for these ordinances:

a.

That they should read at the afternoon service on Shabbat,

the reason is

because of those who sit at the street corners,

that is, because of shopkeepers who remain in their shops throughout the week and do not come for the reading on Mondays and Thursdays; for their sake he instituted an additional reading at the afternoon service on Shabbat.

b.

And that they should read on Mondays and Thursdays:

And we wonder: Is it so that

Ezra instituted

this!?

But it had originally been instituted [this was an earlier ordinance]!? And

[this was an earlier enactment]! As

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

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

; they went three days in the wilderness and did not find water.”

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

Those who expound allusions [Scriptural verses]

[of the verses]

said: There is no “

water”

except Torah, as it is stated [Isaiah 55]: “

[Isaiah 55]:

Ho, all who are thirsty, go to the water”—

The intent of the verse is to say:

Once they went three

days without Torah, they immediately grew weary;

and therefore

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

from the Torah

on Shabbat, and interrupt on Sunday, 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 ordinance had already been instituted in the wilderness, and it was not Ezra who instituted it!?

And we answer:

Originally, they instituted that one man read three verses [at first, the prophets among them instituted that one person read three verses]

alone,

alternatively: three men, three verses [or that three people read three verses],

[or that three people should read three verses],

corresponding to kohanim, Levites, and Israelites—

and

he came

Ezra and

instituted three men [specifically three people]

corresponding to kohanim, Levites, and Israelites,

and

specifically

ten verses

at a minimum,

corresponding to the ten idlers.

c.

And that they adjudicate on Mondays and Thursdays,

the reason is because

on

these days

they are commonly present to come and read the Scroll [the villagers are present in the towns, because they come to hear the Torah reading].

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

d.

And that they should launder on Thursday,

the reason is

in honor of Shabbat.

e.

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

the reason is that garlic increases semen, as stated below, and

because of marital intimacy,

the mitzva of which is on the night of Shabbat—

as it is written: “

Which yields its fruit in its season,”

and Rabbi Yehuda said, and some say Rav Nahman, [some say that Rav Nahman said it],

[some say that Rav Naḥman said it],

and some say Rav Kahana, and some say Rabbi Yohanan: This refers to one who has marital relations from one eve of Shabbat to the next eve of Shabbat.

Since garlic was mentioned in this context, the Gemara cites

the Sages taught:

Five things were said about garlic:

a.

It satisfies;

b.

and warms [the body]; c.

[it warms the body]; c.

and brightens the face;

d.

and increases semen;

e.

and kills the intestinal worms—

and some say: It introduces love

because it gladdens the heart,

and removes jealousy.

f.

And that a woman should rise early and bake,

the reason is

so that bread will be available for the poor.

g.

And that a woman should gird herself with an apron,

the reason is

for the sake of modesty,

to distance oneself from transgression.

8.

And that a woman should comb her hair and immerse:

And we raise an objection: Is that to say that Ezra instituted this? But

is it not required by Torah law!?

For knots in the hair constitute a chatzitza by Torah law, and she must comb her hair by Torah law—

As it was taught:

It is written: “

And he shall bathe his flesh in water,”

which indicates that his flesh must come into contact with the water. And we learn from this

that nothing may intervene between his flesh and the water. And since it is written: “

And since it is written: "

his flesh,”

rather than: “And he shall bathe his flesh,” we learn that this includes

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

so that there may be nothing interposing in it.

The members of the academy said

in answer:

By Torah law,

it is necessary only

to inspect, lest it be knotted [

to check whether the hairs have become knotted],

Alternatively:

lest

something be soiled [

become dirty],

in any way,

because of interposition,