Eruvin 21b (כא:) — the Talmud in English

The דוד

“One [kind of] figs, very good, like the first figs”

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the first figs [important figs that ripen quickly; bikkurim]

[important figs that ripen quickly; literally: first fruits]

“and the דוד

“one [kind of] figs, very bad, which cannot be eaten because of their badness”?

And Mari explains the verse:

The good figs: these are the completely righteous,

Jeconiah and the craftsmen and smiths, who were exiled to Babylonia.

The bad figs: these are the completely wicked,

the remnant of Israel who were with Zedekiah and were not exiled!

And

lest you say: Their hope has been lost [their expectation]

[their expectation]

and the prospect

for the wicked

has been nullified! The verse states

in the Song of Songs:

“The mandrakes [we expound it as referring to the copper mandrakes that Jeremiah saw]

[we expound this as referring to the copper mandrakes that Jeremiah saw]

have given forth their fragrance!”

And “mandrakes” is written in the plural, to teach:

both these and those are destined to give forth their fragrance, [explained according to the Maharsha].

[This has been explained according to the Maharsha].

And since we have cited the verse “The mandrakes have given forth their fragrance,” we cite what Rava expounded concerning it:

Rava expounded: What is the meaning of that which is written: “The mandrakes [a type of herb with a pleasant fragrance]

[a type of grass that has a pleasant fragrance]

have given forth their fragrance” [a good fragrance]:

[a good fragrance]:

these are the young men of Israel who have never experienced the taste of sin

of forbidden sexual relations [who did not blemish their covenant even in thought, which is the essence of the taste of the sin, Ben Yehoyada]! Following the pattern of: “My spikenard gave forth its fragrance,” which refers to sin. Maharsha].

“And at our doors are all manner of choice fruits” —

these are the daughters of Israel, who bind [tie — Rashi]

[tie — Rashi]

their openings

from having relations with others —

for

for the sake of

their husbands.

Alternatively: that they inform [their husbands of] their openings

when menstrual blood emerges from them,

to their husbands

so that they will separate from them! [According to Rashi’s version].

“New things as well as old, my beloved, I have treasured up for You”: The Congregation of Israel said before the Holy One, blessed be He: Master of the Universe, many “new” decrees

“new”

I have imposed upon myself [decrees that the Sages enacted],

[the restrictions that the Sages instituted],

more than You decreed

decrees “old”

upon me

in Your Torah,

and

and all of them

I have fulfilled,

I have treasured and guarded all these for You, for the sake of Your Name!

Rav Ḥisda said to one of the Sages who was arranging aggadic teachings before him [who was arranging words of aggada before him]:

[who was arranging words of aggada before him]:

Have you heard what “new things as well as old” means?

He said to him

that Sage said to Rav Ḥisda: The “new”

are the lenient mitzvot [the prohibition against going beyond the Shabbat limit and the prohibition against seclusion with forbidden relations, which were certainly given after the primary prohibitions of Shabbat and of forbidden relations — Maharsha],

[the prohibition against going beyond the Shabbat boundary and the prohibition against seclusion with those forbidden sexually, which were certainly given after the basic prohibitions of Shabbat and the basic prohibitions of forbidden sexual relations — Maharsha],

and

and the “old”

are the stringent mitzvot [the primary prohibitions of Shabbat and forbidden relations — Maharsha]!

[the basic prohibitions of Shabbat and forbidden sexual relations — Maharsha].

Rav Ḥisda

said to him:

Was the Torah given in stages

and not all at once,

so that these are “new” and those “old”?! [Since all of them were given at Sinai, it is not applicable to call some new and some old — Maharsha]!

these should be “new” and those “old”?! [Since all of them were given at Sinai, it is not appropriate to call some new and others old — Maharsha].

Rather,

this is the meaning of the verse:

these

the “old”

are from the words of Torah, and these

the “new”

are from the words of the Scribes,

which they “renewed” in every generation in order to establish a protective fence and safeguard!

Rava expounded: What is the meaning of that which is written:

the words of the “Sages” [these are the words of Torah transmitted orally to Moses, concerning which the “Sages of Israel” disagreed after hearts diminished and they forgot them] are like goads and like firmly planted stakes; the masters of assemblies gave them from one Shepherd [Moses],

and beyond these, my son, beware: making many books

has no end, and much study is weariness of the flesh?

Rava explains it:

“And beyond these” means beyond what was given at Sinai in writing, which is primary.

“My son, beware” refers to the words of the Sages, which are the Oral Torah [mentioned earlier in the verse]. And this teaches:

My son, beware concerning the words of the Scribes,

the Oral Torah,

more than concerning the words of Torah

that is written!

For with regard to the words of Torah, there are

those for which there is no liability for death, but only

a positive [or a negative]

[or not]

or negative commandment.

But with regard to the words of the Scribes,

this is not so, for

anyone who transgresses the words of the Scribes is liable to death,

as it is written: “One who breaches a fence will be bitten by a snake”; therefore, beware of them even more!

Lest

you wonder and

say: If they contain substance, why were they not written

in the Torah?!

The verse states:

They were not written for this reason, because

making many books

for the Oral Torah

has no end

for them!

And since we have explained the first part of the verse, we explain its conclusion:

“And much study is weariness of the flesh”:

Rav Pappa, son of Rav Aḥa bar Adda, said in the name of Rav Aḥa bar Ulla: This teaches that anyone who mocks

“much study”

the “words of the Sages” [mentioned in these verses]

[mentioned in these verses]

is judged to suffer

the weariness of the flesh, which is

boiling excrement!

Rava objected to this: Is “mockery” written

so that one might say that the verse comes only to refer to one who mocks the words of the Sages?! But

“study” is written,

to teach also the following point — Rabbeinu Peretz!

Rather,

this teaches that

anyone who “studies” them [all the words of Torah—the Torah of life, as understood by Rashi]

[all the words of the Torah — the Torah of life, according to Rashi’s understanding],

tastes the taste of flesh,

for whenever a person searches through the words of Torah, he finds flavor in them! [See further in the Maharsha and the Torat Ḥayyim].

The Sages taught: There was an incident involving Rabbi Akiva, who was imprisoned, and Rabbi Yehoshua HaGarsi

named after his place [and some explain that he was one who ground groats]

was his attendant. Every day they would bring him

Rabbi Akiva’s attendants

water in a measure

that contained enough for washing the hands and water for the meal only [Maharsha].

One day, the prison guard found

Rabbi Yehoshua HaGarsi as he was bringing water to Rabbi Akiva,

the guard said to him

the guard [and he contrived a pretext against him, for the measure had not changed that day; Maharsha, see there]:

Today your water is excessive; perhaps you need it to tunnel beneath the prison. [I fear that you brought much water in order to soften the clay and the bricks of the wall, so as to escape — Yaavetz]!

[I am concerned that you brought much water in order to soften the mortar and the bricks of the wall — Yaavetz, so that you could escape]!

The guard poured out

the guard

half

of the water,

and gave him

to Rabbi Yehoshua

the other half. When

Rabbi Yehoshua

came to Rabbi Akiva

with half of his water in his hand,

Rabbi Akiva said to him

Rabbi Akiva:

“Yehoshua! Do you not know that I am old and that my life depends on your life [I have only what you give and arrange for me],

and how have you brought me so little water?

Rabbi Yehoshua related to him

Rabbi Yehoshua

the entire incident

with the guard.

Rabbi Akiva said to him

Rabbi Akiva said to Rabbi Yehoshua:

“Give me water so that I can wash my hands!” He said to him

Rabbi Yehoshua:

“There is not enough water for drinking [the water is insufficient];

[the water is insufficient]

is there enough to wash your hands?!”

Rabbi Akiva said to him

Rabbi Akiva:

“What can I do? One is liable on account of them [for washing the hands with water]

[for washing the hands with water]

to death,

as prescribed: Anyone who transgresses the words of the Sages

it is preferable that I die my own “death”

from lack of water for drinking,

rather than transgress the view of my colleagues,

and become liable to death at the hands of Heaven!

They said: Rabbi Akiva tasted

Rabbi Akiva

nothing until water was brought to him and he washed

Rabbi Akiva

his hands!

When the Sages heard of the matter, they said: If in his old age

of Rabbi Akiva

he was so

afflicting himself so as not to transgress the words of the Sages,

in his youth

when he was able to endure hardship and suffering

all the more so,

he would afflict himself so as not to transgress the words of the Sages!

And if in prison it was so,

outside prison, all the more so!

Rav Yehuda said in the name of Shmuel: When Solomon instituted the eruvin

of courtyards [when he decreed that one may not carry from his private domain to another’s private domain until they establish an eruv, in order to make a protective fence and distance people from a Torah prohibition, lest they come to permit carrying from the public domain to the private domain]

and the washing of hands [washing the hands as a safeguard for ritual purity]

[washing the hands as a safeguard for ritual purity]

A Divine Voice emerged and said: “My son, if your heart is wise [to make a safeguard against the prohibition of carrying on Shabbat — Maharsha, Shabbat 14b]:

[to establish a safeguard against the prohibition of transferring on Shabbat — Maharsha, Shabbat 14]:

my heart too will rejoice [that the Shabbat mitzva will be fulfilled through a Torah prohibition — there].

[that the Shabbat commandment will be fulfilled through observing the Torah prohibition — there].

And it says: [corresponding to washing the hands — there]

[corresponding to washing the hands — there]

“Be wise, my son, and gladden my heart” [so that my heart will rejoice in you — Rashi, Proverbs],

and

I will answer my taunters [those who taunt me — Metzudat David, Proverbs]

[those who]

a word [corresponding to those who belittle washing the hands, as explained in several places — there].

[corresponding to those who treat washing the hands contemptuously, as explained in several places — there].

Rava expounded: What is the meaning of that which is written: “Come, my beloved, let us go out to the field; let us lodge in the villages; let us rise early to the vineyards; let us see whether the vine has blossomed, whether the grape blossoms have opened, whether the pomegranates have flowered; there I will give You my love.

“The mandrakes have given forth their fragrance, and at our doors are all manner of choice fruits”?

“Come, my beloved” [a designation for the Holy One, blessed be He]

[a designation for the Holy One, blessed be He]

“Let us go out to the field”: The Congregation of Israel said before the Holy One, blessed be He: Master of the Universe, do not judge me like the inhabitants of cities

where there are marketplaces, a large population, and many peddlers and merchants

who have

because of this

robbery, forbidden relations, an oath taken in vain, and a false oath!

Rather,

“Let us go out to the field,

and judge me like those who work the land, and

come and I will show You

there

Torah scholars who engage in Torah despite hardship.

“Let us lodge in the villages”: Do not read bakefarim, “in the villages,” but bakoferim, “among the deniers,”

the descendants of Esau [Rashi, Song of Songs],

“Come and I will show You them,”

the descendants of Esau

to whom You bestowed goodness, yet they denied You.

“Let us rise early to the vineyards”: These are synagogues and study halls,

where people sit in rows, like a vineyard — Maharsha.

“Let us see whether the vine has blossomed” [put forth blossoms]:

[produced flowers]:

these are the masters of Scripture,

who are compared to blossoms, when the grapes are not yet discernible; likewise, Scripture is not yet so explicit!

“Whether the grape blossoms have opened” [grapes at the beginning of their ripening]:

[the grapes at the beginning of their ripening]:

these are the masters of Mishna,

which is more explicit than Scripture, just as the grape blossom is larger than the flower!

“Whether the pomegranates have flowered” [grown to their full size, with the blossom already grown around them like the protective covering found on small nuts]

[have grown to their full size, and the blossom has already grown around them like the protective covering around small nuts]

“The pomegranates”: These are the masters of Gemara.

“There I will give You my love”: I will show You My honor and greatness, and the praise of My sons [these are the young men who have never experienced the taste of sin, as above in the Gemara — Maharsha]

[these are the young men who have never tasted the taste of sin, as stated above in the Gemara — Maharsha]

and My daughters [these are the daughters of Israel who inform their husbands of their openings, as above. This is why the verse continues: “The mandrakes have given forth their fragrance, and at our doors are all manner of choice fruits,” as expounded above concerning the sons and daughters of Israel — Maharsha].

[these are the daughters of Israel who inform their husbands of their openings, as stated above. This is why the verse continues: “The mandrakes have given their fragrance, and at our doors are all kinds of choice fruit,” as expounded above concerning the sons and daughters of Israel — Maharsha].

Rav Hamnuna said: What is the meaning of that which is written

concerning Solomon:

“He spoke three thousand proverbs, and his songs were one thousand and five”?

This teaches that Solomon said concerning every

and

every matter of Torah, three thousand proverbs [an explanation by way of a parable — Etz Yosef]!

[an explanation by means of a parable — Etz Yosef], and

concerning every matter of the Scribes

[the words of the Scribes]

one thousand and five explanations

[without a parable — Etz Yosef]!

Rava expounded: What is the meaning of that which is written: “And besides being a wise man, Kohelet

[Solomon]

also taught the people knowledge,”

And

concerning every matter of the Scribes [the words of the Scribes] one thousand and five explanations [without a parable — Etz Yosef]! Rava expounded: What is the meaning of that which is written: “And besides being a Kohelet [Solomon] a wise man, he further taught the people” and

“weighed, investigated, and arranged many proverbs”?

And Rava explains:

“He taught the people knowledge”: He taught it

to the people

with indications of the melodies,

establishing a tradition and mnemonic signs both among the words of Scripture and in the version of the Mishna,

and explained it through what it resembled, [see Rashbam, Bava Batra 130, s.v. ha kol, and the Maharsha here].

[see Rashbam, Bava Batra 130, s.v. “ha kol,” and the Maharsha here].

“He weighed, investigated, and arranged many proverbs”: Ulla said in the name of Rabbi Elazar: At first, the Torah was like a basket

a type of vessel

that had no handles

a handle by which to hold it,

until Solomon came

and

made “handles” for it,

by instituting eruvin and the washing of hands [washing the hands, according to Rashi], and by decreeing concerning secondary forbidden relations [relatives of a second degree whom the Sages prohibited]. Through this, Israel hold fast to the mitzvot, distancing themselves from transgression, just as it is easier to hold a vessel that has a handle than one that does not.

What is the meaning of that which is written: “My beloved is clear and ruddy, etc. His head is finest gold;

his locks are curled

black as a raven” [Song of Songs 5]?

Rav Ḥisda said in the name of Mar Ukva: This teaches that one must expound concerning every thorn

“his locks”

mounds upon mounds

“curled locks”

of halakhot,

for the halakhot newly developed in every generation were already stated at Sinai by allusion in the thorns of the letters — Maharsha.

“Black as a raven”: In whom will you find them

who will expound these teachings?