Bekhorot 55b — the Talmud in English

But there are ![](pamud.bmp "

Exact location on the page")

springs of Midline [there are springs of water issuing from high mountains that are 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

explained:

those

springs of water

are the ladders of the Euphrates. That is to say, they too are from the Euphrates, but they rise from the Euphrates to the high 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 further ask:

but it is written in the portion of Genesis concerning the three rivers mentioned: “

in the account of Genesis, together with the three rivers mentioned there: “

And the fourth river is the Euphrates,” and it implies that it is like them, and is not their source!?

which implies that it is like the other rivers and is not their source—!?

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

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

it is the original Euphrates, it is the one mentioned earlier: “And a river issues from Eden to water the garden, and from there it separates and becomes four heads.” If so, it is explained that the source of the three rivers is the Euphrates.

it is the one mentioned earlier: “And a river went out from Eden to water the garden, and from there it divided and became four heads.” Thus 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,

of the Euphrates River,

as it is stated [Jeremiah 17:8]: “

[Jeremiah 17:8]: “

And he shall be like a tree planted upon waters, and upon a yovel he sends forth his roots,” and the verse refers to the Tree of Life that was in the Garden of Eden, and the Euphrates is the one that waters the Garden of Eden, as it is stated: “And a river issues from 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 of themselves and do not require rainwater.

of their own accord and do not require rainwater.

And the Sages say: “

Euphrates”

is

its name.

The Master said:

Its waters—

of the Euphrates—

bear fruit and multiply—

And this

supports Shmuel! Rainwater purifies the impure person only when the water has collected in one place and is not flowing [an ashboren], whereas springs and rivers, whose nature is to flow, purify while flowing.

Rainwater purifies an impure person only when the water has collected in one place and is not flowing—an ashboren, or pool. Springs and rivers, by contrast, naturally flow, and therefore purify even while flowing.

For Shmuel said: A river is blessed from its own rock, [the river is blessed and increases from its own rock]. That is to say, it increases from its bank and from its source. And there is a practical difference with regard to immersion in a river: even when rainwater has fallen into the river, we are not concerned lest the rainwater in the river have become greater than its original waters [“the collected waters have become greater than the flowing waters.” If so, it would not have been possible to become pure in it, since rainwater does not purify while flowing]. For corresponding to every handbreadth of rainwater dripping into the river, it produces two handbreadths from its source, and it follows that the flowing waters are always greater than the collected waters.

meaning that the river increases and grows from its own rock. That is, it grows from its banks and its source. The practical consequence 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 situation called “the collected waters have become greater than the flowing waters.” If that were so, it would be impossible to become purified in it, since rainwater does not purify while flowing. Rather, for every handbreadth of rainwater that falls into the river, the river produces two handbreadths from its source. Consequently, the flowing water is always greater than the collected rainwater.

And it disagrees—

this statement of Rabbi Meir and of Shmuel—with

that of Rav, for Rav Ami said that Rav said:

Rain in the West—the great witness is the Euphrates [when rain falls in the Land of Israel, a great witness testifies concerning it, and that is the Euphrates], because the Euphrates comes from the Land of Israel to Babylonia, and it increases when rain falls in the Land of Israel, and it testifies in Babylonia about this. Therefore, even when there is no rainwater in the area of the Euphrates, one must still be concerned about an increase of the collected waters over the flowing waters, because perhaps the Euphrates increased from rainwater in the Land of Israel or from the melting of the snow there.

meaning: when rain falls in the Land of Israel, there is a great witness to it—the Euphrates. The Euphrates flows from the Land of Israel to Babylonia, and it rises when rain falls in the Land of Israel; thus, in Babylonia it testifies that rain fell there. Therefore, even when no rain falls in the Euphrates region, one must still fear that the collected waters have become greater than the flowing waters, because perhaps the Euphrates has increased from rainwater in the Land of Israel or from the melting of its snow.

Shmuel’s father would make for his daughters [Shmuel’s father would make for his daughters so that they could become pure after seeing blood]:

so that they could become purified after seeing menstrual blood:

a ritual bath of collected water, [or they would immerse near the river, and he would divert the river’s water there]

of collected water [or they would immerse near the river, and he would divert the river water there]

during the days of Nisan, and mats [mats in the river, to stand upon them in order to immerse]

inside the river, for them to stand on while immersing,

during the days of Tishrei. That is to say, during the days of Tishrei they would immerse in the river itself, and so that the mud at the riverbank would not interpose, 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 the days of Nisan,

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

Shmuel’s father held

Shmuel’s father

in accordance with Rav, for Rav Ami said that Rav said:

Rain in the West—the great witness is the Euphrates, and therefore, even when no rain falls in Babylonia, one must be concerned lest the snow in the Land of Israel melted and came as far as here, and he was concerned

and therefore, even when it does not rain in Babylonia, one must fear that the snow in the Land of Israel has melted and flowed as far as here. He was concerned

lest they become greater [that is to say, lest they be numerous] the

that is, perhaps they had become more numerous—than the

collected waters [the rainwater and snowwater dripping from the clouds] coming from the Land of Israel

the rainwater and snowmelt dripping from the clouds, which came from the Land of Israel—

over the flowing waters [these are the waters of the river itself, whose nature is to flow],

the river’s own water, which naturally flows—,

and the rainwater would become the majority, and the river would no longer be fit for immersion.

and the river was no longer valid for immersion.

.

The Gemara adds:

And he disagrees with himself, Shmuel, who said here, “A river is blessed from its own rock,” disagreed with what he himself said,

for Shmuel, who said here, “A river is blessed from its own bed,” contradicted what he himself said,

for Shmuel said: Water does not purify while flowing, except for the Euphrates during the days of Tishrei, since at this time there is no concern lest the collected waters become greater than the flowing waters. Thus, the Euphrates does not increase from its source more than the amount of rainwater that entered it; for if it did, one could always immerse in the Euphrates, since certainly the flowing waters would become greater than the collected waters.

when there is no concern that the collected waters will become greater than the flowing waters. This indicates 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:

That which was purchased

from another

or that was given to him as a gift,

it is

exempt from the animal tithe.

Gemara:

The Gemara asks:

From where are these words derived?

Rav Kahana

explained:

Rav Kahana:

Because

the verse says [Exodus 22]: “

[Exodus 22]: “

The firstborn of your sons you shall give to Me.

So shall you do for your ox and for your sheep for seven days …” The verse compared your ox to your sons, in order to teach:

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