## Eruvin Daf 21b

###### Eruvin 21b:1
[Eruvin 21b:1](https://torahapp.org/share/book/Eruvin/r/21b:1)

הַבַּכּוּרוֹת וְהַדּוּד הָאֶחָד תְּאֵנִים רָעוֹת מְאֹד אֲשֶׁר לֹא תֵאָכַלְנָה מֵרוֹעַ״ —

**William Davidson Edition - English:**
**that are first ripe, and the other basket [*dud*] had very bad figs, so bad they could not be eaten”** (Jeremiah 24:1–2).


###### Eruvin 21b:2
[Eruvin 21b:2](https://torahapp.org/share/book/Eruvin/r/21b:2)

תְּאֵנִים הַטּוֹבוֹת — אֵלּוּ צַדִּיקִים גְּמוּרִים. תְּאֵנִים הָרָעוֹת — אֵלּוּ רְשָׁעִים גְּמוּרִים. וְשֶׁמָּא תֹּאמַר אָבַד סִבְרָם וּבָטַל סִיכּוּיָם? תַּלְמוּד לוֹמַר: ״הַדּוּדָאִים נָתְנוּ רֵיחַ״ — אֵלּוּ וָאֵלּוּ עֲתִידִין שֶׁיִּתְּנוּ רֵיחַ.

**William Davidson Edition - English:**
**Good figs, these are** the **full-fledged righteous** people; **bad figs, these are** the **full-fledged wicked** people. **And lest you say that the hope** of the wicked **is lost and their prospect is void, the verse states,** interpreting the word *duda’im* homiletically: **“The baskets [*duda’im*] yield a fragrance”** (Song of Songs 7:14), meaning that **both of them,** the righteous and the wicked, **will eventually yield a fragrance.**


###### Eruvin 21b:3
[Eruvin 21b:3](https://torahapp.org/share/book/Eruvin/r/21b:3)

דָּרֵשׁ רָבָא, מַאי דִּכְתִיב: ״הַדּוּדָאִים נָתְנוּ רֵיחַ״ — אֵלּוּ בַּחוּרֵי יִשְׂרָאֵל שֶׁלֹּא טָעֲמוּ טַעַם חֵטְא.

**William Davidson Edition - English:**
**Rava interpreted** the verse cited above **homiletically** as follows: **What is** the meaning of that **which is written:** “The mandrakes [*duda’im*] yield a fragrance, and at our doors are all manner of choice fruits, new and old, which I have laid up for you, O my beloved” (Song of Songs 7:14)? **“The mandrakes [*duda’im*] yield a fragrance,” these are the young men of Israel who have never tasted the taste of sin.**


###### Eruvin 21b:4
[Eruvin 21b:4](https://torahapp.org/share/book/Eruvin/r/21b:4)

״וְעַל פְּתָחֵינוּ כׇּל מְגָדִים״ — אֵלּוּ בְּנוֹת יִשְׂרָאֵל שֶׁמַּגִּידוֹת פִּתְחֵיהֶן לְבַעֲלֵיהֶן. לָשׁוֹן אַחֵר: שֶׁאוֹגְדוֹת פִּתְחֵיהֶן לְבַעֲלֵיהֶן.

**William Davidson Edition - English:**
**“And at our doors [*petaḥeinu*] are all manner of choice fruits [*megadim*],” these are the daughters of Israel who inform [*maggidot*] their husbands about their passageway [*pit’ḥeihen*],** i.e., they tell them when they are menstruating. **Another version** of this interpretation is: **They bind [*ogedot*] their passageway** and save it **for their husbands,** and do not have relations with others.


###### Eruvin 21b:5
[Eruvin 21b:5](https://torahapp.org/share/book/Eruvin/r/21b:5)

״חֲדָשִׁים גַּם יְשָׁנִים דּוֹדִי צָפַנְתִּי לָךְ״ — אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, הַרְבֵּה גְּזֵירוֹת גָּזַרְתִּי עַל עַצְמִי יוֹתֵר מִמַּה שֶּׁגָּזַרְתָּ עָלַי, וְקִיַּימְתִּים.

**William Davidson Edition - English:**
**“New and old, which I have laid up for you, O my beloved,” the Congregation of Israel said before the Holy One, Blessed be He,** and continued: **Master of the Universe, I have decreed many decrees upon myself** through the enactments and ordinances of the Sages, **more than what You decreed upon me** in the Torah, **and I have fulfilled them.** These are the new laws which were added to the old ones stated in the Torah.


###### Eruvin 21b:6
[Eruvin 21b:6](https://torahapp.org/share/book/Eruvin/r/21b:6)

אֲמַר לֵיהּ רַב חִסְדָּא לְהָהוּא מִדְּרַבָּנַן דַּהֲוָה קָא מְסַדַּר אַגָּדָתָא קַמֵּיהּ: מִי שְׁמִיעַ לָךְ ״חֲדָשִׁים גַּם יְשָׁנִים״ מַהוּ? אֲמַר לֵיהּ: אֵלּוּ מִצְוֹת קַלּוֹת וְאֵלּוּ מִצְוֹת חֲמוּרוֹת.

**William Davidson Edition - English:**
It was related that **Rav Ḥisda said to one of the Sages who would arrange the** traditions of the ***aggada* before him: Did you hear what** the meaning of: **New and old** is? **He said to him: These,** the new, **are the** more **lenient mitzvot, and these,** the old, **are the** more **stringent mitzvot.**


###### Eruvin 21b:7
[Eruvin 21b:7](https://torahapp.org/share/book/Eruvin/r/21b:7)

אֲמַר לֵיהּ: וְכִי תּוֹרָה פְּעָמִים פְּעָמִים נִיתְּנָה? אֶלָּא — הַלָּלוּ מִדִּבְרֵי תוֹרָה, וְהַלָּלוּ מִדִּבְרֵי סוֹפְרִים.

**William Davidson Edition - English:**
Rav Ḥisda **said to him:** This cannot be so, **for was the Torah given on two** separate **occasions,** i.e., were the more lenient and more stringent mitzvot given separately? **Rather, these,** the old, **are** mitzvot **from the Torah, and these,** the new, **are from the Sages.**


###### Eruvin 21b:8
[Eruvin 21b:8](https://torahapp.org/share/book/Eruvin/r/21b:8)

דָּרֵשׁ רָבָא, מַאי דִּכְתִיב: ״וְיוֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר עֲשׂוֹת סְפָרִים הַרְבֵּה וְגוֹ׳״ — בְּנִי, הִזָּהֵר בְּדִבְרֵי סוֹפְרִים יוֹתֵר מִדִּבְרֵי תוֹרָה. שֶׁדִּבְרֵי תוֹרָה יֵשׁ בָּהֶן עֲשֵׂה וְלֹא תַעֲשֶׂה. וְדִבְרֵי סוֹפְרִים — כׇּל הָעוֹבֵר עַל דִּבְרֵי סוֹפְרִים חַיָּיב מִיתָה.

**William Davidson Edition - English:**
**Rava expounded** another verse in similar fashion: **What is** the meaning of that **which is written: “And more than these, my son, be careful: of making many books [*sefarim*]** there is no end; and much study is a weariness of the flesh” (Ecclesiastes 12:12)? **My son, be careful** to fulfill **the words of the Sages [*soferim*]** even **more than the words of the Torah. For the words of the Torah include positive and negative** commandments, and even with regard to the negative commandments, the violation of many of them is punishable only by lashes. **Whereas** with respect to **the words of the Sages, anyone who transgresses the words of the Sages is liable to** receive the **death** penalty, as it is stated: “And whoever breaches through a hedge, a snake shall bite him” (Ecclesiastes 10:8), taking hedges to refer metaphorically to decrees.


###### Eruvin 21b:9
[Eruvin 21b:9](https://torahapp.org/share/book/Eruvin/r/21b:9)

שֶׁמָּא תֹּאמַר: אִם יֵשׁ בָּהֶן מַמָּשׁ, מִפְּנֵי מָה לֹא נִכְתְּבוּ?! אָמַר קְרָא: ״עֲשׂוֹת סְפָרִים הַרְבֵּה אֵין קֵץ״.

**William Davidson Edition - English:**
**Lest you say: If** the words of the Sages **are of substance** and have such great importance, **why were they not written** in the Torah, therefore, **the verse states: “Of making many books there is no end,”** meaning that it is impossible to fully commit the Oral Torah to writing, as it is boundless.


###### Eruvin 21b:10
[Eruvin 21b:10](https://torahapp.org/share/book/Eruvin/r/21b:10)

״וְלַהַג הַרְבֵּה יְגִיעַת בָּשָׂר״ — אָמַר רַב פָּפָּא בְּרֵיהּ דְּרַב אַחָא בַּר אַדָּא מִשְּׁמֵיהּ דְּרַב אַחָא בַּר עוּלָּא: מְלַמֵּד שֶׁכׇּל הַמַּלְעִיג עַל דִּבְרֵי חֲכָמִים, נִידּוֹן בְּצוֹאָה רוֹתַחַת.

**William Davidson Edition - English:**
What is the meaning of the words: **“And much study [*lahag*] is a weariness of the flesh”? Rav Pappa, son of Rav Aḥa bar Adda, said in the name of Rav Aḥa bar Ulla: This teaches that whoever mocks [*malig*] the words of the Sages will be sentenced to boiling excrement,** which results from the weariness of the flesh of man.


###### Eruvin 21b:11
[Eruvin 21b:11](https://torahapp.org/share/book/Eruvin/r/21b:11)

מַתְקֵיף לַהּ רָבָא: מִי כְּתִיב לַעַג? ״לַהַג״ כְּתִיב! אֶלָּא: כׇּל הַהוֹגֶה בָּהֶן טוֹעֵם טַעַם בָּשָׂר.

**William Davidson Edition - English:**
**Rava strongly objects to this** explanation: **Is it written: Mock [*la’ag*]? “*Lahag*” is** the word that is **written. Rather,** the verse must be understood in the opposite manner: **Whoever meditates [*hogeh*] upon them,** the words of the Sages, **experiences** enjoyment as if it had **the taste of meat.**


###### Eruvin 21b:12
[Eruvin 21b:12](https://torahapp.org/share/book/Eruvin/r/21b:12)

תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּרַבִּי עֲקִיבָא שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִין, וְהָיָה רַבִּי יְהוֹשֻׁעַ הַגַּרְסִי מְשָׁרְתוֹ. בְּכׇל יוֹם וָיוֹם הָיוּ מַכְנִיסִין לוֹ מַיִם בְּמִדָּה. יוֹם אֶחָד מְצָאוֹ שׁוֹמֵר בֵּית הָאֲסוּרִין, אָמַר לוֹ: הַיּוֹם מֵימֶךָ מְרוּבִּין, שֶׁמָּא לַחְתּוֹר בֵּית הָאֲסוּרִין אַתָּה צָרִיךְ? שָׁפַךְ חֶצְיָין וְנָתַן לוֹ חֶצְיָין.

**William Davidson Edition - English:**
Concerning the significance of observing the words of the Sages, the Gemara relates: **The Sages taught** in a *baraita*: **It once happened that Rabbi Akiva was incarcerated in a prison, and Rabbi Yehoshua HaGarsi would** come to the prison to **attend to his** needs. **Every day** his disciples **would bring him water in a measured** quantity. **One day the prison guard met** Rabbi Yehoshua HaGarsi and **said to him:** The amount of **your water today is more** than usual; **perhaps you need** it **in order to** soften the walls and thus **undermine the prison. He** then **poured out half** the water, **and gave him** the other **half** to take in to Rabbi Akiva.


###### Eruvin 21b:13
[Eruvin 21b:13](https://torahapp.org/share/book/Eruvin/r/21b:13)

כְּשֶׁבָּא אֵצֶל רַבִּי עֲקִיבָא, אָמַר לוֹ: יְהוֹשֻׁעַ, אֵין אַתָּה יוֹדֵעַ שֶׁזָּקֵן אֲנִי וְחַיַּי תְּלוּיִין בְּחַיֶּיךָ?

**William Davidson Edition - English:**
**When** Rabbi Yehoshua **came to Rabbi Akiva,** and the latter saw the small amount of water he had brought, **he said to him: Yehoshua, do you not know that I am old, and my life depends on your life?** No one else brings me water, so if you bring me less than I need, my life is endangered.


###### Eruvin 21b:14
[Eruvin 21b:14](https://torahapp.org/share/book/Eruvin/r/21b:14)

סָח לוֹ כׇּל אוֹתוֹ הַמְאוֹרָע. אָמַר לוֹ: תֵּן לִי מַיִם שֶׁאֶטּוֹל יָדַי, אָמַר לוֹ: לִשְׁתּוֹת אֵין מַגִּיעִין, לִיטּוֹל יָדֶיךָ מַגִּיעִין?! אָמַר לוֹ: מָה אֶעֱשֶׂה שֶׁחַיָּיבִים עֲלֵיהֶן מִיתָה? מוּטָב אָמוּת מִיתַת עַצְמִי, וְלֹא אֶעֱבוֹר עַל דַּעַת חֲבֵירַי!

**William Davidson Edition - English:**
After Rabbi Yehoshua **related to him the entire incident,** Rabbi Akiva **said to him: Give me water so that I may wash my hands.** Rabbi Yehoshua **said to him:** The water that I brought **will not suffice for drinking;** how **will it suffice for washing your hands? He said to him: What can I do; for** transgressing the words of the Sages and eating without first washing hands **one is liable to** receive the **death** penalty. And if so, it is **better that I should die my own death** by thirst, **rather than transgress the opinion of my colleagues** who enacted that one must wash hands before eating.


###### Eruvin 21b:15
[Eruvin 21b:15](https://torahapp.org/share/book/Eruvin/r/21b:15)

אָמְרוּ: לֹא טָעַם כְּלוּם עַד שֶׁהֵבִיא לוֹ מַיִם וְנָטַל יָדָיו, כְּשֶׁשָּׁמְעוּ חֲכָמִים בַּדָּבָר, אָמְרוּ: מָה בְּזִקְנוּתוֹ כָּךְ, בְּיַלְדוּתוֹ עַל אַחַת כַּמָּה וְכַמָּה. וּמָה בְּבֵית הָאֲסוּרִין כָּךְ, שֶׁלֹּא בְּבֵית הָאֲסוּרִין עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
**They said** that **he would not taste anything until** Rabbi Yehoshua **brought him water and he washed his hands. When the Sages heard about this, they said: If in his old age** and weakened state he is still **so** meticulous in his observance of the mitzvot, **how much more so** must he have been **in his youth.** And **if in prison** he is **so** scrupulous in his behavior, **how much more so** must he have been **when not in prison.**


###### Eruvin 21b:16
[Eruvin 21b:16](https://torahapp.org/share/book/Eruvin/r/21b:16)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: בְּשָׁעָה שֶׁתִּיקֵּן שְׁלֹמֹה עֵירוּבִין וּנְטִילַת יָדַיִם, יָצְתָה בַּת קוֹל וְאָמְרָה: ״בְּנִי אִם חָכַם לִבֶּךָ יִשְׂמַח לִבִּי גַּם אָנִי״. וְאוֹמֵר: ״חֲכַם בְּנִי וְשַׂמַּח לִבִּי וְאָשִׁיבָה חֹרְפִי דָבָר״.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Shmuel said: At the time that** King **Solomon instituted** the ordinances of ***eiruv*** of courtyards **and** of **washing hands** to purify them from their impurity, which are added safeguards to the words of the Torah, **a Divine Voice emerged and said** in his praise: **“My son, if your heart is wise, My heart will be glad, even Mine”** (Proverbs 23:15). **And it states** with regard to him: **“My son, be wise and make My heart glad, that I may respond to he who taunts Me”** (Proverbs 27:11).


###### Eruvin 21b:17
[Eruvin 21b:17](https://torahapp.org/share/book/Eruvin/r/21b:17)

דָּרֵשׁ רָבָא: מַאי דִּכְתִיב ״לְכָה דוֹדִי נֵצֵא הַשָּׂדֶה נָלִינָה בַּכְּפָרִים נַשְׁכִּימָה לַכְּרָמִים נִרְאֶה אִם פָּרְחָה הַגֶּפֶן פִּתַּח הַסְּמָדַר הֵנֵצוּ הָרִמּוֹנִים שָׁם אֶתֵּן אֶת דּוֹדַי לָךְ״.

**William Davidson Edition - English:**
The Gemara cites additional teachings that **Rava interpreted homiletically: What is** the meaning of that **which is written: “Come, my beloved, let us go forth into the field; let us lodge in the villages. Let us get up early to the vineyards; let us see if the vine has flowered, if the grape blossoms have opened, if the pomegranates are in flower; there will I give you my loves”** (Song of Songs 7:12–13)?


###### Eruvin 21b:18
[Eruvin 21b:18](https://torahapp.org/share/book/Eruvin/r/21b:18)

״לְכָה דוֹדִי נֵצֵא הַשָּׂדֶה״ — אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, אַל תְּדִינֵנִי כְּיוֹשְׁבֵי כְרַכִּים שֶׁיֵּשׁ בָּהֶן גָּזֵל וַעֲרָיוֹת וּשְׁבוּעַת שָׁוְא וּשְׁבוּעַת שֶׁקֶר, ״נֵצֵא הַשָּׂדֶה״ — בֹּא וְאַרְאֲךָ תַּלְמִידֵי חֲכָמִים, שֶׁעוֹסְקִין בַּתּוֹרָה מִתּוֹךְ הַדְּחָק.

**William Davidson Edition - English:**
With regard to the words: **“Come, my beloved, let us go forth into the field,” the Congregation of Israel said before the Holy One, Blessed be He: Master of the Universe, do not judge me like those who reside in large cities where there is robbery and licentiousness, and vain oaths and false oaths,** but rather: **“Let us go forth into the field,” come and I will show You Torah scholars who** work the land but nonetheless **engage in Torah** study, **in** poverty and in **distress.**


###### Eruvin 21b:19
[Eruvin 21b:19](https://torahapp.org/share/book/Eruvin/r/21b:19)

״נָלִינָה בַּכְּפָרִים״ — אַל תִּקְרֵי בַּכְּפָרִים אֶלָּא בַּכּוֹפְרִים: בֹּא וְאַרְאֲךָ אוֹתָם שֶׁהִשְׁפַּעְתָּ לָהֶן טוֹבָה וְהֵן כָּפְרוּ בְּךָ.

**William Davidson Edition - English:**
With regard to the words, **“Let us lodge in the villages,” do not read** the phrase as: **In the villages [*bakefarim*], but rather** as: **By the deniers [*bakoferim*],** meaning, **come and I will show You** the nations of the world, **whom You showered with good, but** yet **they have denied You.**


###### Eruvin 21b:20
[Eruvin 21b:20](https://torahapp.org/share/book/Eruvin/r/21b:20)

״נַשְׁכִּימָה לַכְּרָמִים״ — אֵלּוּ בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. ״נִרְאֶה אִם פָּרְחָה הַגֶּפֶן״ — אֵלּוּ בַּעֲלֵי מִקְרָא. ״פִּתַּח הַסְּמָדַר״ — אֵלּוּ בַּעֲלֵי מִשְׁנָה. ״הֵנֵצוּ הָרִמּוֹנִים״ — אֵלּוּ בַּעֲלֵי גְמָרָא. ״שָׁם אֶתֵּן אֶת דּוֹדַי לָךְ״ — אַרְאֲךָ כְּבוֹדִי וְגוֹדְלִי שֶׁבַח בָּנַי וּבְנוֹתַי.

**William Davidson Edition - English:**
**“Let us get up early to the vineyards,” these are the synagogues and houses of study. “Let us see if the vine has flowered,” these are the masters of Bible,** who are proficient in the first stage of Torah study. **“If the grape blossoms have opened,” these are the masters of Mishna. “If the pomegranates are in flower,” these are the masters of Gemara. “There will I give you my loves,”** means **I will show You my glory and my greatness, the praise of my sons and daughters,** how they adhere to sanctity.


###### Eruvin 21b:21
[Eruvin 21b:21](https://torahapp.org/share/book/Eruvin/r/21b:21)

אָמַר רַב הַמְנוּנָא, מַאי דִּכְתִיב: ״וַיְדַבֵּר שְׁלֹשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף״ — מְלַמֵּד שֶׁאָמַר שְׁלֹמֹה עַל כׇּל דָּבָר וְדָבָר שֶׁל תּוֹרָה שְׁלֹשֶׁת אֲלָפִים מָשָׁל, עַל כׇּל דָּבָר וְדָבָר שֶׁל סוֹפְרִים חֲמִשָּׁה וְאֶלֶף טְעָמִים.

**William Davidson Edition - English:**
The Gemara expounds further concerning King Solomon. **Rav Hamnuna said: What is** the meaning of that **which is written: “And he spoke three thousand proverbs, and his poems were a thousand and five”** (i Kings 5:12)? This **teaches that Solomon pronounced three thousand proverbs for each and every word of the Torah,** and **one thousand and five reasons for each and every word of the Scribes.**


###### Eruvin 21b:22
[Eruvin 21b:22](https://torahapp.org/share/book/Eruvin/r/21b:22)

דָּרֵשׁ רָבָא, מַאי דִּכְתִיב: ״וְיוֹתֵר שֶׁהָיָה קֹהֶלֶת חָכָם עוֹד לִימַּד דַּעַת אֶת הָעָם [וְ]אִיזֵּן וְחִקֵּר תִּיקֵּן מְשָׁלִים הַרְבֵּה״. ״לִימַּד דַּעַת אֶת הָעָם״ — דְּאַגְמְרַיהּ בְּסִימָנֵי טְעָמִים, וְאַסְבְּרַהּ בְּמַאי דְּדָמֵי לַיהּ.

**William Davidson Edition - English:**
**Rava** also **taught: What is** the meaning of that **which is written: “And besides being wise, Koheleth also taught the people knowledge; and he weighed, and sought out, and set in order many proverbs”** (Ecclesiastes 12:9). Rava interpreted homiletically: **He taught the people knowledge,** meaning **he taught it with the accentuation marks** in the Torah, **and** he **explained** each matter **by means of** something **similar to it.**


###### Eruvin 21b:23
[Eruvin 21b:23](https://torahapp.org/share/book/Eruvin/r/21b:23)

״[וְ]אִיזֵּן וְחִקֵּר תִּיקֵּן מְשָׁלִים הַרְבֵּה״ — אָמַר עוּלָּא אָמַר רַבִּי אֱלִיעֶזֶר: בַּתְּחִילָּה הָיְתָה תּוֹרָה דּוֹמָה לִכְפִיפָה שֶׁאֵין לָהּ אׇזְנַיִם, עַד שֶׁבָּא שְׁלֹמֹה וְעָשָׂה לָהּ אׇזְנַיִם.

**William Davidson Edition - English:**
With regard to: **“And he weighed [*izzen*], and sought out, and set in order many proverbs,” Ulla said** that **Rabbi Eliezer said: At first the Torah was like a basket without handles [*oznayim*], until Solomon came and made handles for it.** By means of his explanations and proverbs he enabled each person to understand and take hold of the Torah, fulfill its mitzvot, and distance himself from transgressions.


###### Eruvin 21b:24
[Eruvin 21b:24](https://torahapp.org/share/book/Eruvin/r/21b:24)

״קְווּצּוֹתָיו תַּלְתַּלִּים״, אָמַר רַב חִסְדָּא אָמַר מָר עוּקְבָא: מְלַמֵּד שֶׁיֵּשׁ לִדְרוֹשׁ עַל כׇּל קוֹץ וָקוֹץ תִּילֵּי תִּילִּים שֶׁל הֲלָכוֹת.

**William Davidson Edition - English:**
With regard to the verse, “His head is as the most fine gold, **his locks [*kevutzotav*] are wavy [*taltalim*],** and black as a raven” (Song of Songs 5:11), **Rav Ḥisda said** that **Mar Ukva said:** This **teaches that it is possible to expound from each and every stroke [*kotz*]** of the letters in the Torah **mounds upon mounds [*tilei tilim*] of laws.**


###### Eruvin 21b:25
[Eruvin 21b:25](https://torahapp.org/share/book/Eruvin/r/21b:25)

״שְׁחוֹרוֹת כָּעוֹרֵב״: בְּמִי אַתָּה מוֹצְאָן — בְּמִי

**William Davidson Edition - English:**
**Black [*sheḥorot*] as a raven [*orev*]** means: **In whom do you find** the words of Torah? **In him**