Bekhorot 55b (נה:) — the Talmud in English

But there is

the springs of the Median [and there are springs of water that flow from high mountains, higher than the Euphrates, and it is impossible that their source is the Euphrates, which is lower than they are]!?

—there are springs of water that emerge from high mountains, higher than the Euphrates, and it is impossible that their water originates from the Euphrates, which is lower than they are—!?

Rav Mesharsheya said:

He explained:

Those

springs of water

are the ladders of the Euphrates. That is, they too derive from the Euphrates, but they rise from the Euphrates to the lofty mountains like a ladder.

That is, they too come from the Euphrates; rather, the water rises from the Euphrates to the high mountains like a ladder.

We raise another difficulty:

But it is written

in the passage of Genesis concerning the three rivers mentioned there: “

And the fourth river is the Euphrates,”

which indicates that it is like the others and is not their source!?

Rav Naḥman bar Yitzḥak said, and some say Rav Aḥa bar Yaakov said:

What the verse says, “And the fourth river is the Euphrates,” means:

It is the original Euphrates;

it is the one mentioned earlier: “And a river went out of Eden to water the garden, and from there it divided and became four heads.” If so, it is clear that the source of the three rivers is the Euphrates.

It was taught in a beraita: Rabbi Meir says: “

Yovel”

is

its name

—the name of the Euphrates—

as it is stated [Jeremiah 17:8]: “

And he shall be like a tree planted by waters, and by a yovel it sends out its roots.”

The verse refers to the Tree of Life that was in the Garden of Eden, and the Euphrates is what watered the Garden of Eden, as it is stated: “And a river went out of Eden to water the garden ... and the fourth river is the Euphrates.”

The verse refers to the Tree of Life, which was in the Garden of Eden, and the Euphrates is the river that waters the Garden of Eden, as it is stated: “And a river went out from Eden to water the garden ... and the fourth river is the Euphrates.”

And why is its name called “

Euphrates”?

Because

its waters bear fruit and multiply

on their own and do not require rainwater.

And the Sages say: “

Euphrates”

is

its name.

The Master said:

Its waters—

those of the Euphrates—

bear fruit and multiply—

And this

supports Shmuel!

Rainwater purifies an impure person only when the water has collected in one place and is not flowing—an ashbur—whereas springs and rivers naturally flow; therefore, they purify even while flowing.

As Shmuel said: A river is blessed from its own source,

the river grows and increases from its own rock. That is, it increases from its bank and from its source. The practical difference concerns immersion in a river: Even when rain falls into the river, we do not fear that the rainwater has become greater in quantity than the river’s original water [“the collected waters have become greater than the flowing waters.” If so, it would not be possible to become pure in it, since rainwater does not purify while flowing]. For every handbreadth of rainwater that drips into the river, it emits two handbreadths from its source; consequently, the flowing water is always greater than the collected water.

And this disagrees—

with the statement of Rabbi Meir and that of Shmuel—

with Rav, for Rav Ami said in the name of Rav:

Rain in the West—the great witness is the Euphrates

when rain falls in the Land of Israel, a great witness testifies on their behalf, and that is the Euphrates. Since the Euphrates flows from the Land of Israel to Babylonia, it increases when rain falls in the Land of Israel and thereby testifies in Babylonia that rain has fallen there. Therefore, even when no rainwater has fallen in the Euphrates region, one must still be concerned that the collected waters have become greater than the flowing waters, because perhaps the Euphrates has increased as a result of rainwater in the Land of Israel or the melting of its snow.

Shmuel’s father would make for his daughters

a means by which they could become pure after seeing blood:

A ritual bath

of collected water [or they would immerse near the river, diverting the river’s water there],

during Nisan, and mats

in the river, on which they could stand while immersing

during Tishrei. That is, during Tishrei they would immerse in the river itself, and so that the mud on the riverbank would not intervene, he would place mats beneath their feet.

That is, during the days of Tishrei they would immerse in the river itself, and so that the mud on the riverbank would not intervene between the water and their feet, he would place mats beneath their feet.

And the Gemara explains: Therefore, he made for them

a ritual bath during Nisan

and did not permit them to immerse in the river, because he

held

Shmuel’s father

in accordance with Rav, for Rav Ami said in the name of Rav:

Rain in the West—the great witness is the Euphrates;

therefore, even when no rain falls in Babylonia, one must be concerned that the snow in the Land of Israel may have melted and flowed as far as here, and he was concerned

lest the

waters be numerous—that is, lest they be greater in quantity—

collected waters

the rainwater and snow dripping from the clouds that come from the Land of Israel

than the flowing waters

which are the river’s own waters, naturally flowing

and the rainwater would thereby constitute the majority,

so that the river would no longer be fit for immersion.

And mats during Tishrei.

The Gemara adds:

And his own statements contradict one another:

Shmuel, who said here, “A river is blessed from its own source,” disagreed with a statement that he himself made,

for Shmuel said: Flowing water does not purify, except for the Euphrates during Tishrei,

when there is no concern that the collected waters will become greater than the flowing waters. It follows that the Euphrates does not increase from its source by more than the amount of rainwater that enters it, for if it did, one could always immerse in the Euphrates, since the flowing waters would certainly be greater than the collected waters.

Mishna:

An animal purchased

from another person

or given to him as a gift,

is

exempt from the tithe of animals.

Gemara:

The Gemara asks:

From where are these matters derived?

He said—

he explained—

Rav Kahana:

Because

the verse says

[Exodus 22]: “

You shall give Me your firstborn son.

So shall you do with your ox and with your sheep

for seven days ...” The verse juxtaposes your ox to your sons, in order to teach: