## Eruvin Daf 53b

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

יַרְשִׁיעַ״.

**William Davidson Edition - English:**
**he did them mischief”** (i Samuel 14:47).


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

וְאָמַר רַבִּי יוֹחָנָן: מִנַּיִין שֶׁמָּחַל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אוֹתוֹ עָוֹן — שֶׁנֶּאֱמַר: ״מָחָר אַתָּה וּבָנֶיךָ עִמִּי״. עִמִּי — בִּמְחִיצָתִי.

**William Davidson Edition - English:**
The Gemara concludes the mention of Saul on a positive note. **And Rabbi Yoḥanan said: From where** is it derived **that the Holy One, Blessed be He, forgave him for that sin,** the massacre of Nov, the city of priests? **As it is stated** that the spirit of Samuel said to him: “And the Lord will also deliver Israel with you into the hand of the Philistines, **and tomorrow shall you and your sons be with me”** (i Samuel 28:19); the phrase **“with me”** means **within my partition** together with me in heaven, i.e., on the same level as the righteous prophet Samuel.


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

אָמַר רַבִּי אַבָּא: אִי אִיכָּא דִּמְשַׁאֵיל לְהוּ לִבְנֵי יְהוּדָה דְּדָיְיקִי לִשָּׁנֵי — מְאַבְּרִין תְּנַן אוֹ מְעַבְּרִין תְּנַן, אַכּוּזוֹ תְּנַן אוֹ עַכּוּזוֹ תְּנַן, יָדְעִי.

**William Davidson Edition - English:**
The Gemara returns to the earlier question with regard to the correct reading of the word *me’abberin*. **Rabbi Abba said: If there is anyone who can ask the people of Judea, who are precise in their language,** whether the term in the mishna that **we learned** is ***me’abberin*** with an *alef* **or *me’abberin*** with an *ayin*, he should ask them. Similarly, with regard to the blemishes of a firstborn animal, **was** the term meaning its hindquarters that **we learned** in the mishna ***akkuzo*** with an *alef*, **or did we learn *akkuzo*** with an *ayin*? **They would know.**


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

שְׁאֵילִינְהוּ וְאָמְרִי לֵיהּ: אִיכָּא דְּתָנֵי מְאַבְּרִין, וְאִיכָּא דְּתָנֵי מְעַבְּרִין. אִיכָּא דְּתָנֵי אַכּוּזוֹ וְאִיכָּא דְּתָנֵי עַכּוּזוֹ.

**William Davidson Edition - English:**
The Gemara answers: **One asked** the people of Judea, **and they said to him: Some teach *me’abberin*** with an *alef*, **and some teach *me’abberin*** with an *ayin*. **Some teach *akkuzo*** with an *alef*, **and some teach *akkuzo*** with an *ayin*. Both versions are well founded and neither one is erroneous.


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

בְּנֵי יְהוּדָה דָּיְיקִי לִישָּׁנָא מַאי הִיא? דְּהָהוּא בַּר יְהוּדָה דַּאֲמַר לְהוּ: טַלִּית יֵשׁ לִי לִמְכּוֹר. אֲמַרוּ לֵיהּ: מַאי גּווֹן טַלִּיתְךָ? אֲמַר לְהוּ: כִּתְרָדִין עֲלֵי אֲדָמָה.

**William Davidson Edition - English:**
Having mentioned that **the people of Judea are precise in their speech,** the Gemara asks: **What is** the meaning of this? The Gemara answers with an example: **As** in the case of **a certain person from Judea who said to those** within earshot: **I have a cloak to sell. They said to him: What color is your cloak? He said to them: Like beets on the ground,** providing an exceedingly precise description of the exact shade of the cloak, the green tint of beet greens when they first sprout.


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

בְּנֵי גָלִיל דְּלָא דָּיְיקִי לִישָּׁנָא מַאי הִיא? (דְּתַנְיָא) דְּהָהוּא בַּר גָּלִילָא [דַּהֲוָה קָאָזֵיל] וַאֲמַר לְהוּ: ״אֲמַר לְמַאן, אֲמַר לְמַאן?״ אֲמַרוּ לֵיהּ: גָּלִילָאָה שׁוֹטֶה, חֲמַר לְמִירְכַּב אוֹ חֲמַר לְמִישְׁתֵּי? עֲמַר לְמִילְבַּשׁ אוֹ אִימַּר לְאִיתְכַּסָּאָה?

**William Davidson Edition - English:**
The Gemara returns to **the people of the Galilee, who are not precise in their speech. What is** the meaning of this? The Gemara cites examples: **As it was taught** in a *baraita* **that** there was **a certain person from the Galilee who would walk and say** to people: **Who has *amar*? Who has *amar*? They said to him: Foolish Galilean,** what do you mean? Galileans did not pronounce the guttural letters properly, so it was unclear whether he sought **a donkey [*ḥamor*] to ride, or wine [*ḥamar*] to drink, wool [*amar*] to wear, or a lamb [*imar*] to slaughter.** This is an example of the lack of precision in the Galileans’ speech.


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

הָהִיא אִיתְּתָא דְּבָעֲיָא לְמֵימַר לַחֲבֶרְתַּהּ: ״תָּאִי דְּאוֹכְלִיךְ חֲלָבָא״, אֲמַרָה לַהּ: ״שְׁלוּכָתִי, תּוֹכְלִיךָ לָבִיא״.

**William Davidson Edition - English:**
The Gemara cites another example of the lack of linguistic precision of the Galileans: There was **a certain woman who wanted to say to her friend:** My neighbor, **come and I will feed you milk [*ta’i de’okhlikh ḥelba*];** however, due to the imprecise articulation of her words, **she said to her: My neighbor,** may a **lioness eat you [*tokhlikh lavya*].**


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

הַהִיא אִתְּתָא דְּאָתְיָא לְקַמֵּיהּ דְּדַיָּינָא, אֲמַרָה לֵיהּ: ״מָרִי כִּירִי, תַּפְלָא הֲוָית לִי וְגַנְבוּךְ מִין. וְכַדּוּ הֲווֹת, דְּכַד שָׁדְרוּ לָךְ עִילָּוַיהּ — לָא מָטֵי כַּרְעָיךְ אַאַרְעָא״.

**William Davidson Edition - English:**
The Gemara cites another example of the ignorance and incivility of the Galileans: There was **a certain woman who came before a judge** intending to say: Master, sir [*Mari kiri*, spelled with a *kuf*], I had a board, and they stole it from me [*tavla havet li ugenavuha mimeni*]. But instead **she said to him: Master, servant [*Mari kiri*,** spelled with a *kaf*], **I had a beam and they stole you from me** [***tafla havet li ugenavukh min***]. **And it was so** large, **that when they would hang you upon it, your feet would not reach the ground.**


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

אַמְהֲתָא דְּבֵי רַבִּי כִּי הֲוָה מִשְׁתַּעְיָא בִּלְשׁוֹן חׇכְמָה, אָמְרָה הָכִי: עֶלֶת נְקַפַת בְּכַד, יִדְאוֹן נִישְׁרַיָּא לְקִינֵּיהוֹן.

**William Davidson Edition - English:**
In contrast to the speech of the Galileans, which indicates ignorance and loutishness, the Gemara cites examples of the clever phraseology of the inhabitants of Judea and the Sages: **The maidservant in the house of Rabbi** Yehuda HaNasi, **when she would speak enigmatically,** employing euphemistic terminology or in riddles, **she would say as follows: The ladle** used for drawing wine from the jug **is** already **knocking against** the bottom of **the jug,** i.e., the wine jug is almost empty. **Let the eagles fly to their nests,** i.e., let the students return home, as there is nothing left for them to drink.


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

וְכַד הֲוָה בָּעֵי דְּלִיתְּבוּן, הֲוָה אָמְרָה לְהוּ: יִעְדֵּי בָּתַר חֲבֶרְתַּהּ מִינַּהּ, וְתִתְקְפֵי עֶלֶת בְּכַד, כְּאִילְפָא דְּאָזְלָא בְּיַמָּא.

**William Davidson Edition - English:**
**And when** Rabbi Yehuda HaNasi **wanted them to sit, she would say to them: Let us remove** the stopper **from another** jug, **and let the ladle** float **in the jug like a ship sailing in the sea.**


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

רַבִּי יוֹסֵי בַּר אָסְיָין כִּי הֲוָה מִשְׁתַּעֵי בִּלְשׁוֹן חׇכְמָה, אֲמַר: עֲשׂוּ לִי שׁוֹר בְּמִשְׁפָּט בְּטוּר מִסְכֵּן.

**William Davidson Edition - English:**
The Gemara also relates that **when Rabbi Yosei bar Asyan would speak enigmatically, he would say: Prepare for me an ox in judgment on a poor mountain.** His method was to construct words by combining words from Aramaic translations of Hebrew words or Hebrew translations of Aramaic words. Ox is *tor* in Aramaic; judgment is *din*. Combined they form *teradin*, beets. Mountain in Hebrew is *har*, which they pronounced *ḥar*; poor is *dal*. Together it spells *ḥardal*, mustard. Thus, Rabbi Yosei bar Asyan was requesting beets in mustard.


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

וְכַד הֲוָה שָׁאֵיל בְּאוּשְׁפִּיזָא, אָמַר הָכִי: גְּבַר פּוּם דֵּין חַי, מַה זּוֹ טוֹבָה יֵשׁ?

**William Davidson Edition - English:**
**And when he would inquire about an inn, he would say as follows: This man here is raw; what is this good that there is?** The phrase “this man here is raw” is used in a similar syllable-by-syllable translation: man in Hebrew is *ish*; here is *po*; this is *zeh*; and raw is *na*. All together, they sound like *ushpazikhna*, i.e., an innkeeper (Rabbeinu Ḥananel). In other words, Rabbi Yosei bar Asyan was asking after the innkeeper.


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

רַבִּי אֲבָהוּ כִּי הֲוָה מִשְׁתַּעֵי בִּלְשׁוֹן חׇכְמָה, הֲוָה אָמַר הָכִי: אַתְרִיגוּ לְפֶחָמִין, אַרְקִיעוּ לִזְהָבִין, וַעֲשׂוּ לִי שְׁנֵי מַגִּידֵי בַּעֲלָטָה. אִיכָּא דְּאָמְרִי: וְיַעֲשׂוּ לִי בָּהֶן שְׁנֵי מַגִּידֵי בַּעֲלָטָה.

**William Davidson Edition - English:**
**When Rabbi Abbahu would speak enigmatically, he would say as follows: Make the coals the color of an *etrog*; beat the golden ones,** i.e., spread out the coals, which redden like gold when they glow; **and make me two speakers-in-the-dark,** i.e., roosters, which announce the dawn when it is still dark. **Some say** a slightly different version: **And they shall make me in them,** on the coals, i.e., roast for me on top of the coals, **two speakers-in-the-dark.**


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

אֲמַרוּ לֵיהּ רַבָּנַן לְרַבִּי אֲבָהוּ: הַצְפִּינֵנוּ הֵיכָן רַבִּי אִלְעַאי צָפוּן. אָמַר לָהֶן: עָלַץ בְּנַעֲרָה אַהֲרוֹנִית אַחֲרוֹנִית עֵירָנִית וְהִנְעִירַתּוּ.

**William Davidson Edition - English:**
In a similarly clever manner, **the Sages said to Rabbi Abbahu: Show us [*hatzpinenu*] where Rabbi Elai is hiding [*tzafun*],** as we do not know his whereabouts. **He said to them: He rejoiced with the latter [*aḥaronit*] Aharonic [*Aharonit*] girl; she is lively [*eiranit*] and kept him awake [*vehiniratu*].**


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

אָמְרִי לַהּ אִשָּׁה.

**William Davidson Edition - English:**
There are two ways to understand this cryptic statement: **Some say** it refers to **a woman,** i.e., he married a young girl from a priestly family [Aharonic], who is his second [latter] wife, from a village [*eiranit*], and he is sleeping now because she kept him awake during the night.


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

וְאָמְרִי לַהּ מַסֶּכְתָּא.

**William Davidson Edition - English:**
**And some say** it refers to **a tractate.** The term girl refers to the tractate; Aharonic indicates that it is a tractate from the order of *Kodashim*, which deals with the priestly service. The phrase the latter means that it is his latest course of study, and lively alludes to the challenging nature of the subject matter. Since he was awake all night studying, he is presently sleeping.


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

אָמְרִי לֵיהּ לְרַבִּי אִלְעַאי: הַצְפִּינֵנוּ הֵיכָן רַבִּי אֲבָהוּ [צָפוּן]. אָמַר לָהֶן: נִתְיָיעֵץ בַּמַּכְתִּיר וְהִנְגִּיב לִמְפִיבֹשֶׁת.

**William Davidson Edition - English:**
The Gemara continues: **They said to Rabbi Elai: Show us where Rabbi Abbahu is hiding,** as we do not know where he is. **He said to them: He has taken counsel with the one who crowns,** i.e., the *Nasi*, who appoints the Sages, **and has gone south** [***hingiv***] **to Mephibosheth,** i.e., he has headed to the Sages of the south, referred to here as Mephibosheth, who was King Saul’s grandson and a great Sage of his time.


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

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה: מִיָּמַי לֹא נִצְּחַנִי אָדָם חוּץ מֵאִשָּׁה תִּינוֹק וְתִינוֹקֶת. אִשָּׁה מַאי הִיא? פַּעַם אַחַת נִתְאָרַחְתִּי אֵצֶל אַכְסַנְיָא אַחַת, עָשְׂתָה לִי פּוֹלִין בְּיוֹם רִאשׁוֹן — אֲכַלְתִּים וְלֹא שִׁיַּירְתִּי מֵהֶן כְּלוּם. שְׁנִיָּיה, וְלֹא שִׁיַּירְתִּי מֵהֶן כְּלוּם. בְּיוֹם שְׁלִישִׁי הִקְדִּיחָתַן בְּמֶלַח, כֵּיוָן שֶׁטָּעַמְתִּי — מָשַׁכְתִּי יָדַי מֵהֶן.

**William Davidson Edition - English:**
Having discussed the clever speech of various Sages, the Gemara relates that **Rabbi Yehoshua ben Ḥananya said** as follows: **In** all **my days, no person defeated me** in a verbal encounter **except for a woman, a young boy, and a young girl. What is** the encounter in which **a woman** got the better of me? **One time I was staying at a certain inn** and the hostess **prepared me beans. On the first day I ate them and left nothing over,** although proper etiquette dictates that one should leave over something on his plate. On the **second** day I again ate **and left nothing over.** On the third day **she over-salted them** so that they were inedible. **As soon as I tasted** them, **I withdrew my hands from them.**


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

אָמְרָה לִי: רַבִּי, מִפְּנֵי מָה אֵינְךָ סוֹעֵד? אָמַרְתִּי לָהּ: כְּבָר סָעַדְתִּי מִבְּעוֹד יוֹם. אָמְרָה לִי: הָיָה לְךָ לִמְשׁוֹךְ יָדֶיךָ מִן הַפַּת!

**William Davidson Edition - English:**
**She said to me: My Rabbi, why aren’t you eating** beans as on the previous days? Not wishing to offend her, **I said to her: I have already eaten during the daytime. She said to me: You should have withdrawn your hand from bread** and left room for some beans.


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

אָמְרָה לִי: רַבִּי, שֶׁמָּא לֹא הִנַּחְתָּ פֵּאָה בָּרִאשׁוֹנִים? וְלֹא כָּךְ אָמְרוּ חֲכָמִים: אֵין מְשַׁיְּירִין פֵּאָה בָּאִלְפָּס, אֲבָל מְשַׁיְּירִין פֵּאָה בַּקְּעָרָה.

**William Davidson Edition - English:**
**She** then **said to me: My Rabbi, perhaps you did not leave a remainder** of food on your plate **on the first** days, which is why you are leaving over food today. **Isn’t this what the Sages said: One need not leave a remainder in the pot [*ilpas*], but one must leave a remainder on the plate** as an expression of etiquette (*Tosafot*). This is the incident in which a woman got the better of Rabbi Yehoshua ben Ḥananya.


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

תִּינוֹקֶת מַאי הִיא? פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ, וְהָיְתָה דֶּרֶךְ עוֹבֶרֶת בַּשָּׂדֶה, וְהָיִיתִי מְהַלֵּךְ בָּהּ. אָמְרָה לִי תִּינוֹקֶת אַחַת: רַבִּי, לֹא שָׂדֶה הִיא זוֹ? אָמַרְתִּי לָהּ: לֹא, דֶּרֶךְ כְּבוּשָׁה הִיא. אָמְרָה לִי: לִיסְטִים כְּמוֹתְךָ כְּבָשׁוּהָ.

**William Davidson Edition - English:**
**What is** the incident with **a young girl? One time I was walking along the path, and the path passed through a field, and I was walking on it. A certain young girl said to me: My Rabbi, isn’t this a field?** One should not walk through a field, so as not to damage the crops growing there. **I said to her: Isn’t it a well-trodden path** in the field, across which one is permitted to walk? **She said to me: Robbers like you have trodden it.** In other words, it previously had been prohibited to walk through this field, and it is only due to people such as you, who paid no attention to the prohibition, that a path has been cut across it. Thus, the young girl defeated Rabbi Yehoshua ben Ḥananya in a debate.


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

תִּינוֹק מַאי הִיא? פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ, וְרָאִיתִי תִּינוֹק יוֹשֵׁב עַל פָּרָשַׁת דְּרָכִים. וְאָמַרְתִּי לוֹ: בְּאֵיזֶה דֶּרֶךְ נֵלֵךְ לָעִיר? אָמַר לִי: זוֹ קְצָרָה וַאֲרוּכָּה, וְזוֹ אֲרוּכָּה וּקְצָרָה. וְהָלַכְתִּי בִּקְצָרָה וַאֲרוּכָּה, כֵּיוָן שֶׁהִגַּעְתִּי לָעִיר מָצָאתִי שֶׁמַּקִּיפִין אוֹתָהּ גַּנּוֹת וּפַרְדֵּיסִין.

**William Davidson Edition - English:**
**What is** the incident with **a young boy? One time I was walking along the path, and I saw a young boy sitting at the crossroads. And I said to him: On which path shall we walk** in order to get **to the city? He said to me: This** path **is short and long, and that** path **is long and short. I walked on the** path that was **short and long. When I approached the city I found that gardens and orchards surrounded it,** and I did not know the trails leading through them to the city.


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

חָזַרְתִּי לַאֲחוֹרַי. אָמַרְתִּי לוֹ: בְּנִי, הֲלֹא אָמַרְתָּ לִי קְצָרָה? אָמַר לִי: וְלֹא אָמַרְתִּי לְךָ אֲרוּכָּה? נְשַׁקְתִּיו עַל רֹאשׁוֹ, וְאָמַרְתִּי לוֹ: אַשְׁרֵיכֶם יִשְׂרָאֵל שֶׁכּוּלְּכֶם חֲכָמִים גְּדוֹלִים אַתֶּם, מִגְּדוֹלְכֶם וְעַד קְטַנְּכֶם.

**William Davidson Edition - English:**
**I went back** and met the young boy again and **said to him: My son, didn’t you tell me** that this way is **short? He said to me: And didn’t I tell you** that it is also **long? I kissed him on his head and said to him: Happy are you, O Israel, for you are all exceedingly wise, from your old to your young.**


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

רַבִּי יוֹסֵי הַגְּלִילִי הֲוָה קָא אָזֵיל בְּאוֹרְחָא, אַשְׁכְּחַהּ לִבְרוּרְיָה אֲמַר לַהּ: בְּאֵיזוֹ דֶּרֶךְ נֵלֵךְ לְלוֹד? אֲמַרָה לֵיהּ: גָּלִילִי שׁוֹטֶה, לֹא כָּךְ אָמְרוּ חֲכָמִים: אַל תַּרְבֶּה שִׂיחָה עִם הָאִשָּׁה?! הָיָה לְךָ לוֹמַר: ״בְּאֵיזֶה לְלוֹד״.

**William Davidson Edition - English:**
Having discussed wise speech and the wisdom of Jewish women, the Gemara cites the following story: **Rabbi Yosei HaGelili was walking along the way,** and **met Berurya. He said to her: On which path shall we walk** in order to get **to Lod? She said to him: Foolish Galilean, didn’t the Sages say: Do not talk much with women? You should have said** your question more succinctly: **Which** way **to Lod?**


###### Eruvin 53b:25
[Eruvin 53b:25](https://torahapp.org/share/book/Eruvin/r/53b:25)

בְּרוּרְיָה אַשְׁכַּחְתֵּיהּ לְהַהוּא תַּלְמִידָא דַּהֲוָה קָא גָרֵיס בִּלְחִישָׁה.

**William Davidson Edition - English:**
The Gemara relates more of Berurya’s wisdom: **Berurya came across a certain student who was whispering his studies** rather than raising his voice.