## Eruvin Daf 54a

###### Eruvin 54a:1
[Eruvin 54a:1](https://torahapp.org/share/book/Eruvin/r/54a:1)

בְּטַשָׁה בֵּיהּ, אֲמַרָה לֵיהּ: לֹא כָּךְ כָּתוּב ״עֲרוּכָה בַכֹּל וּשְׁמוּרָה״, אִם עֲרוּכָה בִּרְמַ״ח אֵבָרִים שֶׁלְּךָ — מִשְׁתַּמֶּרֶת, וְאִם לָאו — אֵינָהּ מִשְׁתַּמֶּרֶת. תָּנָא: תַּלְמִיד אֶחָד הָיָה לְרַבִּי אֱלִיעֶזֶר שֶׁהָיָה שׁוֹנֶה בְּלַחַשׁ, לְאַחַר שָׁלֹשׁ שָׁנִים שָׁכַח תַּלְמוּדוֹ.

**William Davidson Edition - English:**
**She kicked him** and **said to him: Isn’t it written as follows: “Ordered in all things and secure”** (ii Samuel 23:5), which indicates that **if** the Torah **is ordered in your 248 limbs,** i.e., if you exert your entire body in studying it, **it will be secure, and if not, it will not be secure.** The Gemara relates that **it was** similarly **taught** in a *baraita*: **Rabbi Eliezer had a student who would study quietly,** and **after three years he forgot his studies.**


###### Eruvin 54a:2
[Eruvin 54a:2](https://torahapp.org/share/book/Eruvin/r/54a:2)

תָּנָא, תַּלְמִיד אֶחָד הָיָה לוֹ לְרַבִּי אֱלִיעֶזֶר שֶׁנִּתְחַיֵּיב בִּשְׂרֵיפָה לַמָּקוֹם. אָמְרוּ: הַנִּיחוּ לוֹ אָדָם גָּדוֹל שִׁמֵּשׁ.

**William Davidson Edition - English:**
Incidental to the story cited above involving a student of Rabbi Eliezer, the Gemara cites the following episode: **It was taught** in a *baraita*: **Rabbi Eliezer had a student who was liable for** the punishment of death by **burning,** for his sins **against God,** but the Rabbis **said: Let him** alone and do not punish him as he deserves, because **he served a great person.**


###### Eruvin 54a:3
[Eruvin 54a:3](https://torahapp.org/share/book/Eruvin/r/54a:3)

אֲמַר לֵיהּ שְׁמוּאֵל לְרַב יְהוּדָה: שִׁינָּנָא, פְּתַח פּוּמָּיךְ קְרִי, פְּתַח פּוּמָּיךְ תְּנִי, כִּי הֵיכִי דְּתִתְקַיַּים בָּיךְ וְתוֹרִיךְ חַיֵּי, שֶׁנֶּאֱמַר: ״כִּי חַיִּים הֵם לְמֹצְאֵיהֶם וּלְכׇל בְּשָׂרוֹ מַרְפֵּא״, אַל תִּקְרֵי ״לְמֹצְאֵיהֶם״ אֶלָּא ״לְמוֹצִיאֵיהֶם בַּפֶּה״.

**William Davidson Edition - English:**
The Gemara cites instructions issued by Shmuel that are similar to those of Berurya. **Shmuel said to Rav Yehuda: Keen scholar [*shinnana*], open your mouth and read** from the Torah, **open your mouth and study** the Talmud, **in order that** your studies **should endure in you and** that **you should live a long life, as it is stated: “For they are life to those who find them, and health to all their flesh”** (Proverbs 4:22). **Do not read: “To those who find them [*lemotzeihem*],” but** rather **“to those who express them [*lemotzi’eihem*],” with** their **mouth.**


###### Eruvin 54a:4
[Eruvin 54a:4](https://torahapp.org/share/book/Eruvin/r/54a:4)

אֲמַר לֵיהּ שְׁמוּאֵל לְרַב יְהוּדָה: שִׁינָּנָא, חֲטוֹף וֶאֱכוֹל חֲטוֹף וְאִישְׁתִּי, דְּעָלְמָא דְּאָזְלִינַן מִינֵּיהּ כְּהִלּוּלָא דָּמֵי.

**William Davidson Edition - English:**
The Gemara cites additional instructions issued by Shmuel: **Shmuel said to Rav Yehuda,** his beloved student: **Keen scholar, grab and eat, grab and drink, as the world from which we are departing is like a wedding feast,** whose joy is only temporary, and one who does not take pleasure in it now will not be able to do so in the future.


###### Eruvin 54a:5
[Eruvin 54a:5](https://torahapp.org/share/book/Eruvin/r/54a:5)

אֲמַר לֵיהּ רַב לְרַב הַמְנוּנָא: בְּנִי אִם יֵשׁ לָךְ — הֵיטֵב לָךְ, שֶׁאֵין בַּשְּׁאוֹל תַּעֲנוּג, וְאֵין לַמָּוֶת הִתְמַהְמֵהַּ. וְאִם תֹּאמַר אַנִּיחַ לְבָנַי — חוֹק בַּשְּׁאוֹל מִי יַגִּיד לָךְ: בְּנֵי הָאָדָם דּוֹמִים לְעִשְׂבֵי הַשָּׂדֶה הַלָּלוּ נוֹצְצִין וְהַלָּלוּ נוֹבְלִין.

**William Davidson Edition - English:**
Similarly, **Rav said to Rav Hamnuna: My son, if you have** money, **do well for yourself.** There is no point waiting, **as there is no pleasure in the netherworld, and death does not tarry. And if you say: I will** save up in order to **leave for my children, who told you the law of the netherworld,** i.e., how do you know which of you will die first (*Arukh*)? **People are similar to grass of the field,** in that **these blossom,** i.e., grow, and their actions are blessed, **and these wither** and die.


###### Eruvin 54a:6
[Eruvin 54a:6](https://torahapp.org/share/book/Eruvin/r/54a:6)

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הַמְהַלֵּךְ בַּדֶּרֶךְ וְאֵין עִמּוֹ לְוָיָיה — יַעֲסוֹק בַּתּוֹרָה, שֶׁנֶּאֱמַר: ״כִּי לִוְיַת חֵן הֵם״.

**William Davidson Edition - English:**
Having expounded the verse “For they are life to those who find them” as referring to the Torah, the Gemara cites another teaching related to this verse that praises the Torah. **Rabbi Yehoshua ben Levi said: One who is walking along the way without a companion** and is afraid **should engage in Torah** study, **as it is stated** with regard to the words of Torah: **“For they shall be a graceful wreath [*livyat ḥen*]** for your head, and chains about your neck” (Proverbs 1:9). The word *livyat* is understood here as a reference to *levaya*, accompaniment, so that the verse is interpreted to mean that Torah is a graceful accompaniment to one who is traveling.


###### Eruvin 54a:7
[Eruvin 54a:7](https://torahapp.org/share/book/Eruvin/r/54a:7)

חָשׁ בְּרֹאשׁוֹ — יַעֲסוֹק בְּתוֹרָה, שֶׁנֶּאֱמַר: ״כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ״. חָשׁ בִּגְרוֹנוֹ — יַעֲסוֹק בַּתּוֹרָה, שֶׁנֶּאֱמַר: ״וַעֲנָקִים לְגַרְגְּרוֹתֶיךָ״. חָשׁ בְּמֵעָיו — יַעֲסוֹק בַּתּוֹרָה, שֶׁנֶּאֱמַר: ״רִפְאוּת תְּהִי לְשָׁרֶּךָ״. חָשׁ בְּעַצְמוֹתָיו — יַעֲסוֹק בַּתּוֹרָה, שֶׁנֶּאֱמַר: ״וְשִׁקּוּי לְעַצְמוֹתֶיךָ״. חָשׁ בְּכׇל גּוּפוֹ — יַעֲסוֹק בַּתּוֹרָה, שֶׁנֶּאֱמַר: ״וּלְכׇל בְּשָׂרוֹ מַרְפֵּא״.

**William Davidson Edition - English:**
**One who feels** pain **in his head should engage in Torah** study, **as it is stated: “For they shall be a graceful wreath for your head.” One who feels** pain **in his throat should engage in Torah** study, **as it is stated: “And chains about your neck.” One who feels** pain **in his intestines should engage in Torah** study, **as it is stated: “It shall be health to your navel”** (Proverbs 3:8). **One who feels** pain **in his bones should engage in Torah** study, **as it is stated: “And marrow to your bones”** (Proverbs 3:8). **One who feels** pain **in his entire body should engage in Torah** study, **as it is stated: “And health to all their flesh”** (Proverbs 4:22).


###### Eruvin 54a:8
[Eruvin 54a:8](https://torahapp.org/share/book/Eruvin/r/54a:8)

אָמַר רַב יְהוּדָה בְּרַבִּי חִיָּיא: בֹּא וּרְאֵה, שֶׁלֹּא כְּמִדַּת הַקָּדוֹשׁ בָּרוּךְ הוּא מִדַּת בָּשָׂר וְדָם. מִדַּת בָּשָׂר וָדָם: אָדָם נוֹתֵן סַם לַחֲבֵירוֹ — לָזֶה יָפֶה, וְלָזֶה קָשֶׁה. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵּן: נָתַן תּוֹרָה לְיִשְׂרָאֵל — סַם חַיִּים לְכׇל גּוּפוֹ, שֶׁנֶּאֱמַר: ״וּלְכׇל בְּשָׂרוֹ מַרְפֵּא״.

**William Davidson Edition - English:**
**Rav Yehuda, son of Rabbi Ḥiyya, said: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood** is that when **a person gives a drug to his fellow, it is good for this** part of his body **and it is harmful to that** other part of his body. **But** the attribute of **the Holy One, Blessed be He, is not so; He gave the Torah to the Jewish people,** and **it is a drug of life for one’s entire body, as it is stated: “And health to all their flesh.”**


###### Eruvin 54a:9
[Eruvin 54a:9](https://torahapp.org/share/book/Eruvin/r/54a:9)

אָמַר רַב אַמֵּי: מַאי דִּכְתִיב ״כִּי נָעִים כִּי תִשְׁמְרֵם בְּבִטְנֶךָ יִכּוֹנוּ יַחְדָּיו עַל שְׂפָתֶיךָ״, אֵימָתַי דִּבְרֵי תוֹרָה נְעִימִים — בִּזְמַן שֶׁתִּשְׁמְרֵם בְּבִטְנֶךָ, וְאֵימָתַי תִּשְׁמְרֵם בְּבִטְנֶךָ — בִּזְמַן שֶׁיִּכּוֹנוּ יַחְדָּו עַל שְׂפָתֶיךָ.

**William Davidson Edition - English:**
The Gemara continues with praise for Torah study and knowledge. **Rav Ami said: What is** the meaning of **that which is written: “For it is a pleasant thing if you keep them within you; let them be firmly attached together to your lips”** (Proverbs 22:18)? **When are words of Torah pleasant? When you keep them within you** and know them. **And when will you keep them within you? When they will be attached together to your lips,** i.e., when you articulate them audibly and expound them.


###### Eruvin 54a:10
[Eruvin 54a:10](https://torahapp.org/share/book/Eruvin/r/54a:10)

רַבִּי זֵירָא אָמַר מֵהָכָא: ״שִׂמְחָה לָאִישׁ בְּמַעֲנֵה פִיו וְדָבָר בְּעִתּוֹ מַה טּוֹב״, אֵימָתַי שִׂמְחָה לָאִישׁ — בִּזְמַן שֶׁמַּעֲנֶה בְּפִיו. לָשׁוֹן אַחֵר: אֵימָתַי שִׂמְחָה לָאִישׁ בְּמַעֲנֵה פִיו — בִּזְמַן שֶׁדָּבָר בְּעִתּוֹ מַה טּוֹב.

**William Davidson Edition - English:**
**Rabbi Zeira said** that this idea is derived **from here: “A man has joy in the answer of his mouth; and a word in due season, how good it is”** (Proverbs 15:23). **When does a man have joy? When an answer** related to Torah study **is in his mouth. Another version: When does a man have joy in the answer of his mouth? When** he experiences the fulfillment of: **A word in due season, how good it is,** i.e., when he knows when and how to address each issue.


###### Eruvin 54a:11
[Eruvin 54a:11](https://torahapp.org/share/book/Eruvin/r/54a:11)

רַבִּי יִצְחָק אָמַר מֵהָכָא: ״כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשׂוֹתוֹ״, אֵימָתַי קָרוֹב אֵלֶיךָ — בִּזְמַן שֶׁבְּפִיךָ וּבִלְבָבְךָ לַעֲשׂוֹתוֹ.

**William Davidson Edition - English:**
**Rabbi Yitzḥak said** that this idea is derived **from here: “But the matter is very near to you, in your mouth and in your heart, that you may do it”** (Deuteronomy 30:14). **When** is it **very near to you? When it is in your mouth and in your heart, that you may do it,** i.e., when you articulate your Torah study.


###### Eruvin 54a:12
[Eruvin 54a:12](https://torahapp.org/share/book/Eruvin/r/54a:12)

רָבָא אָמַר מֵהָכָא: ״תַּאֲוַת לִבּוֹ נָתַתָּה לּוֹ וַאֲרֶשֶׁת שְׂפָתָיו בַּל מָנַעְתָּ סֶּלָה״, אֵימָתַי תַּאֲוַת לִבּוֹ נָתַתָּה לּוֹ — בִּזְמַן שֶׁאֲרֶשֶׁת שְׂפָתָיו בַּל מָנַעְתָּ סֶּלָה.

**William Davidson Edition - English:**
**Rava said** that this idea is actually derived **from here: “You have given him his heart’s desire, and have not withheld the request of his lips, Selah”** (Psalms 21:3). **When have You given him his heart’s desire? When You have not withheld the request of his lips, Selah,** i.e., when he converses in words of Torah.


###### Eruvin 54a:13
[Eruvin 54a:13](https://torahapp.org/share/book/Eruvin/r/54a:13)

רָבָא רָמֵי: כְּתִיב ״תַּאֲוַת לִבּוֹ נָתַתָּה לּוֹ״. וּכְתִיב ״וַאֲרֶשֶׁת שְׂפָתָיו בַּל מָנַעְתָּ סֶּלָה״. זָכָה — תַּאֲוַת לִבּוֹ נָתַתָּה לוֹ. לֹא זָכָה — וַאֲרֶשֶׁת שְׂפָתָיו בַּל מָנַעְתָּ סֶּלָה.

**William Davidson Edition - English:**
**Rava raised an** internal **contradiction** in that very verse: In the beginning of the verse **it is written: “You have given him his heart’s desire,”** implying that it is enough for one to request in his heart, whereas in the end of the verse **it is written: “And You have not withheld the request of his lips, Selah,”** indicating that one must express his prayers verbally. Rava himself resolved the contradiction: If one **is fortunate, “You have given him his heart’s desire,”** even if he does not give verbal expression to his wants. But if he **is not fortunate,** at least **“You have not withheld the request of his lips, Selah.”**


###### Eruvin 54a:14
[Eruvin 54a:14](https://torahapp.org/share/book/Eruvin/r/54a:14)

תָּנָא דְּבֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב: כׇּל מָקוֹם שֶׁנֶּאֱמַר ״נֶצַח״ ״סֶלָה״ ״וָעֶד״ — אֵין לוֹ הֶפְסֵק עוֹלָמִית. נֶצַח, דִּכְתִיב: ״כִּי לֹא לְעוֹלָם אָרִיב וְלֹא לָנֶצַח אֶקְּצוֹף״.

**William Davidson Edition - English:**
With regard to the end of this verse, a Sage **of the school of Rabbi Eliezer ben Ya’akov taught** the following *baraita*: **Wherever it states *netzaḥ***, **Selah,** or ***va’ed***, the matter **will never cease. *Netzaḥ*, as it is written: “For I will not contend forever; neither will I be eternally [*lanetzaḥ*] angry”** (Isaiah 57:16), which demonstrates that *netzaḥ* bears a similar meaning to forever.


###### Eruvin 54a:15
[Eruvin 54a:15](https://torahapp.org/share/book/Eruvin/r/54a:15)

סֶלָה, דִּכְתִיב: ״כַּאֲשֶׁר שָׁמַעְנוּ כֵּן רָאִינוּ בְּעִיר ה׳ צְבָאוֹת בְּעִיר אֱלֹהֵינוּ אֱלֹהִים יְכוֹנְנֶהָ עַד עוֹלָם סֶלָה״. וָעֶד, דִּכְתִיב: ״ה׳ יִמְלוֹךְ לְעוֹלָם וָעֶד״.

**William Davidson Edition - English:**
**Selah, as it is written: “As we have heard, so have we seen in the city of the Lord of Hosts, in the city of our God; may God establish it forever, Selah”** (Psalms 48:9), which demonstrates that Selah means forever. ***Va’ed*, as it is written: “The Lord shall reign forever and ever [*va’ed*]”** (Exodus 15:18).


###### Eruvin 54a:16
[Eruvin 54a:16](https://torahapp.org/share/book/Eruvin/r/54a:16)

(סִימָן: ״עֲנָקִים״ ״לְחָיָיו״ ״לוּחוֹת״ ״חָרוּת״). אָמַר רַבִּי (אֱלִיעֶזֶר): מַאי דִּכְתִיב ״וַעֲנָקִים לְגַרְגְּרוֹתֶיךָ״, אִם מֵשִׂים אָדָם עַצְמוֹ כַּעֲנָק זֶה שֶׁרָף עַל הַצַּוָּאר וְנִרְאֶה וְאֵינוֹ נִרְאֶה — תַּלְמוּדוֹ מִתְקַיֵּים בְּיָדוֹ. וְאִם לָאו — אֵין תַּלְמוּדוֹ מִתְקַיֵּים בְּיָדוֹ.

**William Davidson Edition - English:**
In light of the previous discussion, the Gemara cites several expositions of verses proposed by Rabbi Eliezer, while first providing them with a **mnemonic: Chains, cheeks, tablets, engraved. Rabbi Eliezer said: What is** the meaning of **that which is written: “And chains about your neck”** (Proverbs 1:9)? **If a person makes himself like a chain that hangs loosely on the neck,** i.e., if a scholar is not pushy and disruptive to others, **and** he is also **seen but not seen,** i.e., just as a chain is covered by clothes and hair, so too, the scholar does not let himself be seen, **his** Torah **study will endure. But if not,** if he acts in a rude and arrogant manner, **his** Torah **study will not endure.**


###### Eruvin 54a:17
[Eruvin 54a:17](https://torahapp.org/share/book/Eruvin/r/54a:17)

וְאָמַר רַבִּי אֱלִיעֶזֶר: מַאי דִּכְתִיב ״לְחָיָו כַּעֲרוּגַת הַבּוֹשֶׂם״, אִם מֵשִׂים אָדָם עַצְמוֹ כַּעֲרוּגָה זוֹ שֶׁהַכֹּל דָּשִׁין בָּהּ, וּכְבוֹשֶׂם זֶה שֶׁהַכֹּל מִתְבַּשְּׂמִין בָּהּ — תַּלְמוּדוֹ מִתְקַיֵּים, וְאִם לָאו — אֵין תַּלְמוּדוֹ מִתְקַיֵּים.

**William Davidson Edition - English:**
**And Rabbi Eliezer** also **said: What is** the meaning of **that which is written: “His cheeks are like a bed of spices”** (Song of Songs 5:13)? **If a person makes himself** humble **like this** garden **bed upon which everyone treads, and like this spice with which everyone perfumes himself,** i.e., which benefits not only the one who wears it, **his** Torah **study will endure. But if not, his** Torah **study will not endure.**


###### Eruvin 54a:18
[Eruvin 54a:18](https://torahapp.org/share/book/Eruvin/r/54a:18)

וְאָמַר רַבִּי (אֱלִיעֶזֶר): מַאי דִּכְתִיב ״לוּחוֹת אֶבֶן״, אִם אָדָם מֵשִׂים עַצְמוֹ אֶת לְחָיָיו כְּאֶבֶן זוֹ שֶׁאֵינָהּ נִמְחֵית — תַּלְמוּדוֹ מִתְקַיֵּים בְּיָדוֹ, וְאִם לָאו — אֵין תַּלְמוּדוֹ מִתְקַיֵּים בְּיָדוֹ.

**William Davidson Edition - English:**
**And Rabbi Eliezer** further **said: What is** the meaning of **that which is written: “Tablets [*luḥot*] of stone”** (Exodus 31:18)? **If a person makes his cheeks [*leḥayav*] like this stone that does not wear away, his** Torah **study will endure. But if not,** i.e., if he is not diligent in his studies, **his** Torah **study will not endure.**


###### Eruvin 54a:19
[Eruvin 54a:19](https://torahapp.org/share/book/Eruvin/r/54a:19)

וְאָמַר רַבִּי (אֱלִיעֶזֶר): מַאי דִּכְתִיב ״חָרוּת עַל הַלּוּחוֹת״, אִלְמָלֵי לֹא נִשְׁתַּבְּרוּ לוּחוֹת הָרִאשׁוֹנוֹת — לֹא נִשְׁתַּכְּחָה תּוֹרָה מִיִּשְׂרָאֵל.

**William Davidson Edition - English:**
**And,** lastly, **Rabbi Eliezer said: What is** the meaning of **that which is written:** “And the tablets were the work of God, and the writing was the writing of God, **engraved upon the tablets”** (Exodus 32:16)? This teaches that **had the first tablets,** the subject of this verse, **not been broken, the Torah would never have been forgotten from the Jewish people,** as the Torah would have been engraved upon their hearts.


###### Eruvin 54a:20
[Eruvin 54a:20](https://torahapp.org/share/book/Eruvin/r/54a:20)

רַב אַחָא בַּר יַעֲקֹב אָמַר: אֵין כׇּל אוּמָּה וְלָשׁוֹן שׁוֹלֶטֶת בָּהֶן, שֶׁנֶּאֱמַר: ״חָרוּת״ — אַל תִּיקְרֵי ״חָרוּת״, אֶלָּא חֵירוּת.

**William Davidson Edition - English:**
**Rav Aḥa bar Ya’akov said:** Had the tablets not been broken, **no nation or tongue would** ever **have ruled over them, as it is stated: “Engraved**”; **do not read** it **engraved** [***ḥarut]* but** rather **freedom [*ḥeirut*].**


###### Eruvin 54a:21
[Eruvin 54a:21](https://torahapp.org/share/book/Eruvin/r/54a:21)

אָמַר רַב מַתְנָה: מַאי דִּכְתִיב ״וּמִמִּדְבָּר מַתָּנָה״, אִם מֵשִׂים אָדָם עַצְמוֹ כְּמִדְבָּר זֶה שֶׁהַכֹּל דָּשִׁין בּוֹ — תַּלְמוּדוֹ מִתְקַיֵּים בְּיָדוֹ. וְאִם לָאו — אֵין תַּלְמוּדוֹ מִתְקַיֵּים בְּיָדוֹ.

**William Davidson Edition - English:**
Similarly, **Rav Mattana said: What is** the meaning of **that which is written:** “The well that the princes dug out, that the nobles of the people delved, with the scepter, with their staves. **And from the wilderness they went to Mattanah”** (Numbers 21:18)? **If a person makes himself** humble **like this wilderness,** which is open to all and **upon which everyone treads, his** Torah **study will endure** and be given to him as a gift [*mattana*]. **And if not, his** Torah **study will not endure.**


###### Eruvin 54a:22
[Eruvin 54a:22](https://torahapp.org/share/book/Eruvin/r/54a:22)

רָבָא בְּרֵיהּ דְּרַב יוֹסֵף בַּר חָמָא הֲוָה לֵיהּ מִלְּתָא לְרַב יוֹסֵף בַּהֲדֵיהּ, כִּי מְטָא מַעֲלֵי יוֹמָא דְכִיפּוּרֵי אֲמַר: אֵיזִיל וַאֲפַיְּיסֵיהּ. אֲזַל, אַשְׁכְּחֵיהּ לְשַׁמָּעֵיהּ דְּקָא מָזֵיג לֵיהּ כָּסָא. אֲמַר: הַב לִי וְאֶימְזְגֵיהּ אֲנָא. יְהַב לֵיהּ, מַזְגֵיהּ. כִּדְטַעְמֵיהּ אָמַר: דָּמֵי הַאי מְזִיגָא לִמְזִיגָא דְּרָבָא בְּרֵיהּ דְּרַב יוֹסֵף בַּר חָמָא. אֲמַר לֵיהּ: אֲנָא הוּא.

**William Davidson Edition - English:**
The Gemara relates that **Rav Yosef had a grievance against Rava, son of Rav Yosef bar Ḥama,** who is usually referred to in the Gemara simply as Rava, and as a result of the grievance the two would never meet. **When the eve of Yom Kippur arrived,** Rava **said: I will go and appease him. He went and found** Rav Yosef’s **attendant mixing him a cup** of wine. **He said to** the attendant: **Give** it **to me, and I will mix** it. **He gave it to** Rava, and Rava **mixed it.** Rav Yosef was blind and could not see his visitor, but **when he tasted** the wine **he said: This mixture is similar to the mixture** of **Rava, son of Rav Yosef bar Ḥama,** who would add extra water to the wine. Rava **said to him: It is I.**


###### Eruvin 54a:23
[Eruvin 54a:23](https://torahapp.org/share/book/Eruvin/r/54a:23)

אֲמַר לֵיהּ: לָא תִּתֵּיב אַכַּרְעָיךָ עַד דִּמְפָרְשַׁתְּ לִי הָנֵי קְרָאֵי. מַאי דִּכְתִיב: ״וּמִמִּדְבָּר מַתָּנָה וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת וּמִבָּמוֹת הַגַּיְא״?

**William Davidson Edition - English:**
Rav Yosef **said to him: Do not sit on your knees until you have explained these verses to me: What is** the meaning of **that which is written: “And from the wilderness to Mattanah; and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; and from Bamoth to the valley** in the field of Moab, to the top of Pisgah, which looks out toward the desert” (Numbers 21:19–20)?


###### Eruvin 54a:24
[Eruvin 54a:24](https://torahapp.org/share/book/Eruvin/r/54a:24)

אֲמַר לֵיהּ: אִם אָדָם מֵשִׂים עַצְמוֹ כְּמִדְבָּר זֶה שֶׁהַכֹּל דָּשִׁין בּוֹ — תּוֹרָה נִיתְּנָה לוֹ בְּמַתָּנָה. וְכֵיוָן שֶׁנִּיתְּנָה לוֹ בְּמַתָּנָה — נְחָלוֹ אֵל, שֶׁנֶּאֱמַר: ״וּמִמַּתָּנָה נַחֲלִיאֵל״. וְכֵיוָן שֶׁנְּחָלוֹ אֵל — עוֹלֶה לִגְדוּלָּה, שֶׁנֶּאֱמַר: ״וּמִנַּחֲלִיאֵל בָּמוֹת״.

**William Davidson Edition - English:**
Rava **said to him: If a person makes himself** humble **like this wilderness,** which is open to all and **upon which everyone treads, the Torah will be given to him as a gift [*mattana*]. And once it is given to him as a gift, he inherits it [*neḥalo*]** and **God [*El*]** makes it His inheritance, **as it is stated: “And from Mattanah to Nahaliel.” And once God has made it His inheritance, he rises to greatness, as it is stated: “And from Nahaliel to Bamoth,”** which means heights.


###### Eruvin 54a:25
[Eruvin 54a:25](https://torahapp.org/share/book/Eruvin/r/54a:25)

וְאִם מֵגֵיס לִבּוֹ — הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁפִּילוֹ, שֶׁנֶּאֱמַר: ״וּמִבָּמוֹת הַגַּיְא״. וְאִם חוֹזֵר בּוֹ — הַקָּדוֹשׁ בָּרוּךְ הוּא מַגְבִּיהוֹ, שֶׁנֶּאֱמַר: ״כׇּל גֶּיא יִנָּשֵׂא״.

**William Davidson Edition - English:**
**And if he becomes haughty, the Holy One, Blessed be He, lowers him, as it is stated: “And from Bamoth to the valley.” And if he repents, the Holy One, Blessed be He, raises him** back **up, as it is stated: “Every valley shall be exalted”** (Isaiah 40:4).


###### Eruvin 54a:26
[Eruvin 54a:26](https://torahapp.org/share/book/Eruvin/r/54a:26)

אָמַר רַב הוּנָא: מַאי דִּכְתִיב: ״חַיָּתְךָ יָשְׁבוּ בָהּ תָּכִין בְּטוֹבָתְךָ לֶעָנִי אֱלֹהִים״, אִם אָדָם מֵשִׂים עַצְמוֹ כְּחַיָּה זוֹ שֶׁדּוֹרֶסֶת וְאוֹכֶלֶת, וְאִיכָּא דְּאָמְרִי שֶׁמַּסְרַחַת וְאוֹכֶלֶת — תַּלְמוּדוֹ מִתְקַיֵּים בְּיָדוֹ. וְאִם לָאו — אֵין תַּלְמוּדוֹ מִתְקַיֵּים בְּיָדוֹ. וְאִם עוֹשֶׂה כֵּן — הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לוֹ סְעוּדָה בְּעַצְמוֹ, שֶׁנֶּאֱמַר: ״תָּכִין בְּטוֹבָתְךָ לֶעָנִי אֱלֹהִים״.

**William Davidson Edition - English:**
**Rav Huna said: What is** the meaning of **that which is written: “Your flock found a dwelling in it; You, O God, prepare of Your goodness for the poor”** (Psalms 68:11)? **If a person makes himself like an animal that tramples** its prey **and eats** it immediately, without being particular about its food, i.e., if a scholar immediately reviews what he has heard from his teacher; **and some say,** like an animal **that soils and eats,** i.e., if a scholar is not particular about maintaining his honor during his Torah study, just as an animal is not particular about the quality of its food, **his** Torah **study will endure. And if not, his** Torah **study will not endure. And if he does so, the Holy One, Blessed be He, will Himself prepare him a feast, as it is stated: “You, O God, prepare of Your goodness for the poor,”** indicating that God in His goodness will Himself prepare a feast for that pauper.


###### Eruvin 54a:27
[Eruvin 54a:27](https://torahapp.org/share/book/Eruvin/r/54a:27)

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: מַאי דִּכְתִיב ״נוֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ״, לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה כִּתְאֵנָה, מָה תְּאֵנָה זוֹ

**William Davidson Edition - English:**
**Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: What is** the meaning of **that which is written: “He who guards the fig tree shall eat its fruit”** (Proverbs 27:18)? **Why were matters of Torah compared to a fig tree? Just as this fig tree,**