## Eruvin Daf 53a

###### Eruvin 53a:1
[Eruvin 53a:1](https://torahapp.org/share/book/Eruvin/r/53a:1)

וּגְשָׁרִים וּנְפָשׁוֹת שֶׁיֵּשׁ בָּהֶן בֵּית דִּירָה — מוֹצִיאִין אֶת הַמִּדָּה כְּנֶגְדָּן. וְעוֹשִׂין אוֹתָהּ כְּמִין טַבְלָא מְרוּבַּעַת, כְּדֵי שֶׁיְּהֵא נִשְׂכָּר אֶת הַזָּוִיּוֹת.

**William Davidson Edition - English:**
**and bridges and monuments** over graves **in which there is a residence, one extends the measure** of that side of the city as though there were other structures **opposite them** in the adjacent corner of the city. **And** prior to measuring the Shabbat limit, **one renders** the city **like a square tablet so that it gains the corners,** although there are actually no houses in those corners.


###### Eruvin 53a:2
[Eruvin 53a:2](https://torahapp.org/share/book/Eruvin/r/53a:2)

**גְּמָ׳** רַב וּשְׁמוּאֵל: חַד תָּנֵי ״מְעַבְּרִין״ וְחַד תָּנֵי ״מְאַבְּרִין״.

**William Davidson Edition - English:**
**GEMARA:** The Gemara cites a dispute with regard to the mishna’s terminology. **Rav and Shmuel** disagreed: **One taught** that the term in the mishna is ***me’abberin*,** with the letter *ayin*, **and one taught** that the term in the mishna is ***me’abberin*,** with the letter *alef*.


###### Eruvin 53a:3
[Eruvin 53a:3](https://torahapp.org/share/book/Eruvin/r/53a:3)

מַאן דְּתָנֵי ״מְאַבְּרִין״ — אֵבֶר אֵבֶר, וּמַאן דְּתָנֵי ״מְעַבְּרִין״ — כְּאִשָּׁה עוּבָּרָהּ.

**William Davidson Edition - English:**
The Gemara explains: **The one who taught *me’abberin*** with an *alef* explained the term in the sense of **limb** [***ever***] by **limb.** Determination of the city’s borders involves the addition of limbs to the core section of the city. **And the one who taught *me’abberin*** with an *ayin* explained the term in the sense of **a pregnant woman** [***ubbera***] whose belly protrudes. In similar fashion, all the city’s protrusions are incorporated in its Shabbat limit.


###### Eruvin 53a:4
[Eruvin 53a:4](https://torahapp.org/share/book/Eruvin/r/53a:4)

מְעָרַת הַמַּכְפֵּלָה, רַב וּשְׁמוּאֵל, חַד אָמַר: שְׁנֵי בָתִּים זֶה לִפְנִים מִזֶּה, וְחַד אָמַר: בַּיִת וַעֲלִיָּיה עַל גַּבָּיו.

**William Davidson Edition - English:**
Apropos this dispute, the Gemara cites similar disputes between Rav and Shmuel. With regard to **the Machpelah Cave,** in which the Patriarchs and Matriarchs are buried, **Rav and Shmuel** disagreed. **One said:** The cave consists of **two rooms, one** farther **in** than **the other. And one said:** It consists of **a room and** a second **story above it.**


###### Eruvin 53a:5
[Eruvin 53a:5](https://torahapp.org/share/book/Eruvin/r/53a:5)

בִּשְׁלָמָא לְמַאן דְּאָמַר זֶה עַל גַּב זֶה — הַיְינוּ ״מַכְפֵּלָה״. אֶלָּא לְמַאן דְּאָמַר שְׁנֵי בָתִּים זֶה לִפְנִים מִזֶּה, מַאי ״מַכְפֵּלָה״?

**William Davidson Edition - English:**
The Gemara asks: **Granted,** this is understandable **according to the one who said** the cave consists of **one** room **above the other,** as **that is** the meaning of **Machpelah, double. However, according to the one who said** it consists of **two rooms, one** farther **in** than **the other,** in **what** sense is it **Machpelah?** Even ordinary houses contain two rooms.


###### Eruvin 53a:6
[Eruvin 53a:6](https://torahapp.org/share/book/Eruvin/r/53a:6)

שֶׁכְּפוּלָה בְּזוּגוֹת. ״מַמְרֵא קִרְיַת אַרְבַּע״, אָמַר רַבִּי יִצְחָק, קִרְיַת הָאַרְבַּע זוּגוֹת: אָדָם וְחַוָּה, אַבְרָהָם וְשָׂרָה, יִצְחָק וְרִבְקָה, יַעֲקֹב וְלֵאָה.

**William Davidson Edition - English:**
Rather, it is called Machpelah in the sense **that it is doubled with** the Patriarchs and Matriarchs, who are buried there **in pairs.** This is similar to the homiletic interpretation of the alternative name for Hebron mentioned in the Torah: **“Mamre** of **Kiryat Ha’Arba,** which is Hebron” (Genesis 35:27). **Rabbi Yitzḥak said:** The city is called Kiryat Ha’Arba, the city of four, because it is **the city of the four couples** buried there: **Adam and Eve, Abraham and Sarah, Isaac and Rebecca,** and **Jacob and Leah.**


###### Eruvin 53a:7
[Eruvin 53a:7](https://torahapp.org/share/book/Eruvin/r/53a:7)

״וַיְהִי בִּימֵי אַמְרָפֶל״, רַב וּשְׁמוּאֵל, חַד אָמַר: נִמְרוֹד שְׁמוֹ. וְלָמָּה נִקְרָא שְׁמוֹ אַמְרָפֶל? שֶׁאָמַר וְהִפִּיל לְאַבְרָהָם אָבִינוּ בְּתוֹךְ כִּבְשַׁן הָאֵשׁ, וְחַד אָמַר: אַמְרָפֶל שְׁמוֹ, וְלָמָּה נִקְרָא שְׁמוֹ נִמְרוֹד? שֶׁהִמְרִיד אֶת כָּל הָעוֹלָם כּוּלּוֹ עָלָיו בְּמַלְכוּתוֹ.

**William Davidson Edition - English:**
They disagreed about this verse as well: **“And it came to pass in the days of Amraphel”** (Genesis 14:1). **Rav and Shmuel** both identified Amraphel with Nimrod. However, **one said: Nimrod was his name. And why was his name called Amraphel?** It is a contraction of two Hebrew words: **As he said [*amar*]** the command **and cast [*hippil*] our father Abraham into the fiery furnace,** when Abraham rebelled against and challenged his proclaimed divinity. **And one said: Amraphel was his name. And why was his name called Nimrod? Because he caused the entire world to rebel [*himrid*]** against **God during his reign.**


###### Eruvin 53a:8
[Eruvin 53a:8](https://torahapp.org/share/book/Eruvin/r/53a:8)

״וַיָּקׇם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם״, רַב וּשְׁמוּאֵל, חַד אָמַר: חָדָשׁ מַמָּשׁ, וְחַד אָמַר: שֶׁנִּתְחַדְּשׁוּ גְּזֵירוֹתָיו.

**William Davidson Edition - English:**
They also disagreed about this verse: **“There arose a new king over Egypt,** who knew not Joseph” (Exodus 1:8). **Rav and Shmuel** disagreed. **One said:** He was **actually** a **new** king, **and one said:** He was in fact the old king, but **his decrees were new.**


###### Eruvin 53a:9
[Eruvin 53a:9](https://torahapp.org/share/book/Eruvin/r/53a:9)

מַאן דְּאָמַר חָדָשׁ מַמָּשׁ — דִּכְתִיב ״חָדָשׁ״, וּמַאן דְּאָמַר שֶׁנִּתְחַדְּשׁוּ גְּזֵירוֹתָיו — מִדְּלָא כְּתִיב ״וַיָּמׇת וַיִּמְלוֹךְ״.

**William Davidson Edition - English:**
The Gemara explains. **The one who said** he was **actually** a **new** king based his opinion on the fact **that it is written** in the verse that he was **new. And the one who said that his decrees were new** derived his opinion **from** the fact **that it is not written: And** the king **died, and** his successor **reigned,** as it is written, for example, with regard to the kings of Edom (Genesis 36).


###### Eruvin 53a:10
[Eruvin 53a:10](https://torahapp.org/share/book/Eruvin/r/53a:10)

וּלְמַאן דְּאָמַר שֶׁנִּתְחַדְּשׁוּ גְּזֵירוֹתָיו, הָא כְתִיב ״אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף״? מַאי ״אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף״ — דַּהֲוָה דָּמֵי כְּמַאן דְּלָא יָדַע לֵיהּ לְיוֹסֵף כְּלָל.

**William Davidson Edition - English:**
The Gemara asks: **And according to the one who said that his decrees were new, isn’t it written: “Who knew not Joseph”?** If it were the same king, how could he not know Joseph? The Gemara explains: **What is** the meaning of the phrase: **“Who knew not Joseph”?** It means **that he** conducted himself **like one who did not know Joseph at all.**


###### Eruvin 53a:11
[Eruvin 53a:11](https://torahapp.org/share/book/Eruvin/r/53a:11)

(סִימָן: שְׁמוֹנֶה עֶשְׂרֵה וּשְׁנֵים עָשָׂר לָמַדְנוּ בְּדָוִד וַיִּבֶן.)

**William Davidson Edition - English:**
The Gemara cites a **mnemonic** of key words from a series of traditions cited below: **Eighteen and twelve we studied, with regard to David, and he will understand.**


###### Eruvin 53a:12
[Eruvin 53a:12](https://torahapp.org/share/book/Eruvin/r/53a:12)

אָמַר רַבִּי יוֹחָנָן: שְׁמוֹנָה עָשָׂר יָמִים גִּידַּלְתִּי אֵצֶל רַבִּי אוֹשַׁעְיָא בְּרִיבִּי וְלֹא לָמַדְתִּי מִמֶּנּוּ אֶלָּא דָּבָר אֶחָד בְּמִשְׁנָתֵינוּ: כֵּיצַד מְאַבְּרִין אֶת הֶעָרִים — בְּאָלֶף.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said: I spent eighteen days with Rabbi Oshaya the Distinguished [*Beribbi*], and I learned from him only one matter in our Mishna.** In the phrase: **How does one extend cities,** the word *me’abberin* is spelled **with an *alef*.**


###### Eruvin 53a:13
[Eruvin 53a:13](https://torahapp.org/share/book/Eruvin/r/53a:13)

אִינִי?! וְהָאָמַר רַבִּי יוֹחָנָן שְׁנֵים עָשָׂר תַּלְמִידִים הָיוּ לוֹ לְרַבִּי אוֹשַׁעְיָא בְּרִיבִּי, וּשְׁמוֹנָה עָשָׂר יָמִים גִּידַּלְתִּי בֵּינֵיהֶן, וְלָמַדְתִּי לֵב כׇּל אֶחָד וְאֶחָד, וְחׇכְמַת כׇּל אֶחָד וְאֶחָד?

**William Davidson Edition - English:**
The Gemara asks: **Is this so? Didn’t Rabbi Yoḥanan say: Rabbi Oshaya the Distinguished had twelve students, and I spent eighteen days among them, and I learned the heart of each and every one,** i.e., the nature and character of each student, **and the** extent of the **wisdom of each and every one?** How could Rabbi Yoḥanan say that he learned only one matter?


###### Eruvin 53a:14
[Eruvin 53a:14](https://torahapp.org/share/book/Eruvin/r/53a:14)

לֵב כׇּל אֶחָד וְאֶחָד וְחׇכְמַת כׇּל אֶחָד וְאֶחָד גְּמַר, גְּמָרָא — לָא גְּמַר. אִיבָּעֵית אֵימָא: מִנַּיְיהוּ דִּידְהוּ — גְּמַר, מִינֵּיהּ דִּידֵיהּ — לָא גְּמַר. וְאִיבָּעֵית אֵימָא: דָּבָר אֶחָד בְּמִשְׁנָתֵינוּ קָאָמַר.

**William Davidson Edition - English:**
The Gemara answers: It is possible that **he learned the heart of each and every one and the wisdom of each and every one,** but **he did not learn** substantive **tradition.** And **if you wish, say** instead: **From** the students **themselves he learned** many things; **from** Rabbi Oshaya **himself he did not learn** anything beyond that one matter. **And if you wish, say** instead: Rabbi Yoḥanan meant to **say** that he learned only one matter **in our Mishna** from Rabbi Oshaya, but he learned other matters from him based on *baraitot* and other sources.


###### Eruvin 53a:15
[Eruvin 53a:15](https://torahapp.org/share/book/Eruvin/r/53a:15)

וְאָמַר רַבִּי יוֹחָנָן: כְּשֶׁהָיִינוּ לוֹמְדִין תּוֹרָה אֵצֶל רַבִּי אוֹשַׁעְיָא, הָיִינוּ יוֹשְׁבִין אַרְבָּעָה אַרְבָּעָה בְּאַמָּה. אָמַר רַבִּי: כְּשֶׁהָיִינוּ לוֹמְדִין תּוֹרָה אֵצֶל רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ, הָיִינוּ יוֹשְׁבִין שִׁשָּׁה שִׁשָּׁה בְּאַמָּה.

**William Davidson Edition - English:**
**And Rabbi Yoḥanan said** about that period: **When we were studying Torah with Rabbi Oshaya,** it was so crowded with students that **we would sit four in each** square **cubit.** Similarly, **Rabbi** Yehuda HaNasi **said: When we were studying Torah with Rabbi Elazar ben Shamua, we would sit six in each** square **cubit.**


###### Eruvin 53a:16
[Eruvin 53a:16](https://torahapp.org/share/book/Eruvin/r/53a:16)

אָמַר רַבִּי יוֹחָנָן: רַבִּי אוֹשַׁעְיָא בְּרִיבִּי בְּדוֹרוֹ כְּרַבִּי מֵאִיר בְּדוֹרוֹ, מָה רַבִּי מֵאִיר בְּדוֹרוֹ לֹא יָכְלוּ חֲבֵרָיו לַעֲמוֹד עַל סוֹף דַּעְתּוֹ — אַף רַבִּי אוֹשַׁעְיָא לֹא יָכְלוּ חֲבֵרָיו לַעֲמוֹד עַל סוֹף דַּעְתּוֹ.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said** about his teacher: **Rabbi Oshaya the Distinguished** was as great **in his generation as Rabbi Meir** was **in his generation: Just as** with regard to **Rabbi Meir, in his generation his colleagues were unable to fully grasp** the profundity of **his thinking** due to the subtlety of his great mind, **so** it was with **Rabbi Oshaya; his colleagues were unable to fully grasp** the profundity of **his thinking.**


###### Eruvin 53a:17
[Eruvin 53a:17](https://torahapp.org/share/book/Eruvin/r/53a:17)

אָמַר רַבִּי יוֹחָנָן: לִבָּן שֶׁל רִאשׁוֹנִים כְּפִתְחוֹ שֶׁל אוּלָם, וְשֶׁל אַחֲרוֹנִים כְּפִתְחוֹ שֶׁל הֵיכָל, וְאָנוּ — כִּמְלֹא נֶקֶב מַחַט סִידְקִית.

**William Davidson Edition - English:**
Similarly, **Rabbi Yoḥanan said: The hearts,** i.e., the wisdom, **of** the **early** Sages were **like the doorway to the Entrance Hall** of the Temple, which was twenty by forty cubits, **and** the hearts **of** the **later** Sages **were like the doorway to the Sanctuary,** which was ten by twenty cubits. **And we,** i.e., our hearts, **are like** the **eye of a fine needle.**


###### Eruvin 53a:18
[Eruvin 53a:18](https://torahapp.org/share/book/Eruvin/r/53a:18)

רִאשׁוֹנִים — רַבִּי עֲקִיבָא, אַחֲרוֹנִים — רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ. אִיכָּא דְּאָמְרִי: רִאשׁוֹנִים — רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ, אַחֲרוֹנִים — רַבִּי אוֹשַׁעְיָא בְּרִיבִּי. וְאָנוּ כִּמְלֹא נֶקֶב מַחַט סִידְקִית.

**William Davidson Edition - English:**
He explains: The term **early** Sages is referring to **Rabbi Akiva,** and the term **later** Sages is referring to his student, **Rabbi Elazar ben Shamua. Some say** that the term **early** Sages refers to **Rabbi Elazar ben Shamua** and that the term the **later** Sages refers to **Rabbi Oshaya the Distinguished. And we are like** the **eye of a fine needle.**


###### Eruvin 53a:19
[Eruvin 53a:19](https://torahapp.org/share/book/Eruvin/r/53a:19)

אָמַר אַבָּיֵי: וַאֲנַן, כִּי סִיכְּתָא בְּגוּדָּא לִגְמָרָא. אָמַר רָבָא: וַאֲנַן, כִּי אֶצְבַּעְתָּא בְּקִירָא לִסְבָרָא. אָמַר רַב אָשֵׁי: אֲנַן, כִּי אֶצְבַּעְתָּא בְּבֵירָא לְשִׁכְחָה.

**William Davidson Edition - English:**
On the topic of the steady decline of the generations, **Abaye said: And we,** as far as our capabilities are concerned, **are like a peg in the wall with regard to** Torah **study.** Just as a peg enters a wall with difficulty, our studies penetrate our minds only with difficulty. **Rava said: And we are like a finger in wax [*kira*] with regard to logical reasoning.** A finger is not easily pushed into wax, and it extracts nothing from the wax. **Rav Ashi said: We are like a finger in a pit with regard to forgetfulness.** Just as a finger easily enters a large pit, similarly, we quickly forget our studies.


###### Eruvin 53a:20
[Eruvin 53a:20](https://torahapp.org/share/book/Eruvin/r/53a:20)

אָמַר רַב יְהוּדָה אָמַר רַב: בְּנֵי יְהוּדָה שֶׁהִקְפִּידוּ עַל לְשׁוֹנָם, נִתְקַיְּימָה תּוֹרָתָם בְּיָדָם. בְּנֵי גָלִיל שֶׁלֹּא הִקְפִּידוּ עַל לְשׁוֹנָם, לֹא נִתְקַיְּימָה תּוֹרָתָם בְּיָדָם.

**William Davidson Edition - English:**
The Gemara continues the discussion relating to study and comprehension, and cites that which **Rav Yehuda said that Rav said:** With regard to **the people of Judea, who were particular in their speech** and always made certain that it was both precise and refined, **their Torah** knowledge **endured for them;** with regard to **the people of the Galilee, who were not particular in their speech, their Torah** knowledge **did not endure for them.**


###### Eruvin 53a:21
[Eruvin 53a:21](https://torahapp.org/share/book/Eruvin/r/53a:21)

מִידֵּי בִּקְפֵידָא תַּלְיָא מִילְּתָא? אֶלָּא: בְּנֵי יְהוּדָה דְּדָיְיקִי לִישָּׁנָא, וּמַתְנְחִי לְהוּ סִימָנָא, נִתְקַיְּימָה תּוֹרָתָן בְּיָדָן. בְּנֵי גָלִיל דְּלָא דָּיְיקִי לִישָּׁנָא, וְלָא מַתְנְחִי לְהוּ סִימָנָא, לֹא נִתְקַיְּימָה תּוֹרָתָן בְּיָדָם.

**William Davidson Edition - English:**
The Gemara asks: **Is** this **matter at all dependent on** being **particular** with one’s language? **Rather,** with regard to **the people of Judea, who were precise in their language and** who **would formulate mnemonics** for their studies, **their Torah** knowledge **endured for them;** with regard to **the people of the Galilee, who were not precise in their language and** who **would not formulate mnemonics, their Torah** knowledge **did not endure for them.**


###### Eruvin 53a:22
[Eruvin 53a:22](https://torahapp.org/share/book/Eruvin/r/53a:22)

בְּנֵי יְהוּדָה גְּמַרוּ מֵחַד רַבָּה, נִתְקַיְּימָה תּוֹרָתָן בְּיָדָם. בְּנֵי גָלִיל דְּלָא גָּמְרִי מֵחַד רַבָּה, לֹא נִתְקַיְּימָה תּוֹרָתָן בְּיָדָם.

**William Davidson Edition - English:**
Furthermore, with regard to **the people of Judea,** who **studied from one teacher, their Torah** knowledge **endured for them,** as their teacher provided them with a consistent approach; however, with regard to **the people of the Galilee, who did not study from one teacher,** but rather from several teachers, **their Torah** knowledge **did not endure for them,** as it was a combination of the approaches and opinions of a variety of Sages.


###### Eruvin 53a:23
[Eruvin 53a:23](https://torahapp.org/share/book/Eruvin/r/53a:23)

רָבִינָא אָמַר: בְּנֵי יְהוּדָה דְּגַלּוֹ מַסֶּכְתָּא, נִתְקַיְּימָה תּוֹרָתָן בְּיָדָם. בְּנֵי גָלִיל דְּלָא גַּלּוֹ מַסֶּכְתָּא, לֹא נִתְקַיְּימָה תּוֹרָתָן בְּיָדָם.

**William Davidson Edition - English:**
**Ravina said:** With regard to **the people of Judea, who would** publicly **disclose the tractate** to be studied in the coming term so that everyone could prepare and study it in advance (*ge’onim*), **their Torah** knowledge **endured for them;** with regard to **the people of the Galilee, who would not disclose the tractate** to be studied in the coming term, **their Torah** knowledge **did not endure for them.**


###### Eruvin 53a:24
[Eruvin 53a:24](https://torahapp.org/share/book/Eruvin/r/53a:24)

דָּוִד גַּלִּי מַסֶּכְתָּא, שָׁאוּל לָא גַּלִּי מַסֶּכְתָּא. דָּוִד דְּגַלִּי מַסֶּכְתָּא, כְּתִיב בֵּיהּ: ״יְרֵאֶיךָ יִרְאוּנִי וְיִשְׂמָחוּ״. שָׁאוּל דְּלָא גַּלִּי מַסֶּכְתָּא, כְּתִיב בֵּיהּ: ״(אֶל כׇּל) אֲשֶׁר יִפְנֶה

**William Davidson Edition - English:**
The Gemara relates that King **David would disclose the tractate** to be studied in advance, whereas **Saul would not disclose the tractate** to be studied. **With regard to David, who would disclose the tractate, it is written: “Those who fear You will see me and be glad”** (Psalms 119:74), since all were prepared and could enjoy his Torah. **With regard to Saul, who would not disclose the tractate** to be studied, **it is written: “And wherever he turned himself**