## Eruvin Daf 54b

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

כׇּל זְמַן שֶׁאָדָם מְמַשְׁמֵשׁ בָּהּ — מוֹצֵא בָּהּ תְּאֵנִים. אַף דִּבְרֵי תוֹרָה, כׇּל זְמַן שֶׁאָדָם הוֹגֶה בָּהֶן — מוֹצֵא בָּהֶן טַעַם.

**William Davidson Edition - English:**
**whenever a person searches it** for figs to eat, **he finds figs in it,** as the figs on a tree do not ripen all at once, so that one can always find a recently ripened fig, **so** too, with **matters of Torah. Whenever a person meditates upon them, he finds in them** new **meaning.**


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

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי: מַאי דִּכְתִיב ״אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן וְגוֹ׳״, לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה לְאַיֶּלֶת? לוֹמַר לָךְ: מָה אַיָּלָה רַחְמָהּ צַר, וַחֲבִיבָה עַל בּוֹעֲלָהּ כׇּל שָׁעָה וְשָׁעָה כְּשָׁעָה רִאשׁוֹנָה — אַף דִּבְרֵי תוֹרָה חֲבִיבִין עַל לוֹמְדֵיהֶן כׇּל שָׁעָה וְשָׁעָה כְּשָׁעָה רִאשׁוֹנָה.

**William Davidson Edition - English:**
**Rabbi Shmuel bar Naḥmani said: What is** the meaning of **that which is written: “A loving hind and a graceful roe,** let her breasts satisfy you at all times, and be you ravished always with her love” (Proverbs 5:19)? **Why were matters of Torah compared to a hind? To tell you** that **just as** with **a hind, its womb is narrow and it is cherished by its mate each and every hour like the first hour, so** too, **matters of Torah are cherished by those who study them each and every hour like the first hour.**


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

״וְיַעֲלַת חֵן״ — שֶׁמַּעֲלָת חֵן עַל לוֹמְדֶיהָ. ״דַּדֶּיהָ יְרַוֻּךָ בְכׇל עֵת״ — לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה כְּדַד? מָה דַּד זֶה כׇּל זְמַן שֶׁהַתִּינוֹק מְמַשְׁמֵשׁ בּוֹ — מוֹצֵא בּוֹ חָלָב, אַף דִּבְרֵי תוֹרָה, כׇּל זְמַן שֶׁאָדָם הוֹגֶה בָּהֶן — מוֹצֵא בָּהֶן טַעַם.

**William Davidson Edition - English:**
**“And a graceful roe”** is expounded as follows: **That** the Torah **bestows grace upon those who study it. “Let her breasts satisfy you at all times”; why were matters of Torah compared to a breast? Just as** with **a breast, whenever a baby searches it** for milk to suckle, **he finds milk in it, so** too, with **matters of Torah. Whenever a person meditates upon them, he finds** new **meaning in them.**


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

״בְּאַהֲבָתָהּ תִּשְׁגֶּה תָּמִיד״ — כְּגוֹן רַבִּי (אֱלִיעֶזֶר) בֶּן פְּדָת. אָמְרוּ עָלָיו עַל רַבִּי (אֱלִיעֶזֶר) שֶׁהָיָה יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה בַּשּׁוּק הַתַּחְתּוֹן שֶׁל צִיפּוֹרִי, וּסְדִינוֹ מוּטָל בַּשּׁוּק הָעֶלְיוֹן שֶׁל צִיפּוֹרִי. (תַּנְיָא) אָמַר רַבִּי יִצְחָק בֶּן אֶלְעָזָר: פַּעַם אַחַת בָּא אָדָם לִיטְּלוֹ, וּמָצָא בּוֹ שָׂרָף.

**William Davidson Edition - English:**
**“And be you ravished always with her love”;** your love for Torah should always distract you from worldly matters, **as was** the case with **Rabbi Elazar ben Pedat. They said of him, of Rabbi Elazar, that he would sit and engage in Torah** study **in the lower marketplace of Tzippori, and his cloak was lying in the upper marketplace of Tzippori.** His mind was so focused on Torah study that he would act in this unusual manner. In this regard, the Gemara relates that **it was taught** in a *baraita* that **Rabbi Yitzḥak ben Elazar said: One time a person came to take** this cloak for himself **and found a serpent on it** guarding it.


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

תָּנָא דְּבֵי רַב עָנָן: מַאי דִּכְתִיב ״רוֹכְבֵי אֲתוֹנוֹת צְחוֹרוֹת יוֹשְׁבֵי עַל מִדִּין [וְהוֹלְכֵי עַל דֶּרֶךְ שִׂיחוּ]״, ״רוֹכְבַי אֲתוֹנוֹת״ — אֵלּוּ תַּלְמִידֵי חֲכָמִים, שֶׁמְּהַלְּכִין מֵעִיר לְעִיר וּמִמְּדִינָה לִמְדִינָה לִלְמוֹד (בּוֹ) תּוֹרָה. ״צְחוֹרוֹת״ — שֶׁעוֹשִׂין אוֹתָהּ כְּצָהֳרַיִם. ״יֹשְׁבֵי עַל מִדִּין״ — שֶׁדָּנִין דִּין אֱמֶת לַאֲמִיתּוֹ. ״וְהוֹלְכֵי״ — אֵלּוּ בַּעֲלֵי מִקְרָא. ״עַל דֶּרֶךְ״ — אֵלּוּ בַּעֲלֵי מִשְׁנָה. ״שִׂיחוּ״ — אֵלּוּ בַּעֲלֵי תַלְמוּד, שֶׁכׇּל שִׂיחָתָן דִּבְרֵי תוֹרָה.

**William Davidson Edition - English:**
In further praise of the Torah and those who study it, a Sage **of the school of Rav Anan taught: What is** the meaning of **that which is written: “You that ride on white donkeys, you that sit on rich cloths, and you that walk by the way, tell of it”** (Judges 5:10)? **“You that ride on white donkeys”; these are Torah scholars, who travel from city to city and from province to province to study Torah. “White [*tzeḥorot*]”** are those **who make it** clear **as noon** [***tzahorayim***], i.e., who make the Torah comprehensible. **“You that sit on couches [*midin*]”** refers to those **who judge [*danin*] an absolutely true judgment. “And you that walk”; these are the masters of Bible,** who are the least important of the scholars. **“By the way”; these are the** more important **masters of Mishna. “Tell of it”; these are the masters of Talmud,** the most important of all, **as all their conversation is** about **matters of Torah.**


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

אָמַר רַב שֵׁיזְבִי מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: מַאי דִּכְתִיב ״לֹא יַחֲרוֹךְ רְמִיָּה צֵידוֹ״ — לֹא יִחְיֶה וְלֹא יַאֲרִיךְ יָמִים צַיָּיד הָרַמַּאי.

**William Davidson Edition - English:**
The Gemara continues with this topic: **Rav Sheizvi said in the name of Rabbi Elazar ben Azarya: What is** the meaning of **that which is written: “The slothful man [*remiyya*] will not roast [*yaḥarokh*] his catch”** (Proverbs 12:27)? **The deceitful [*rammai*] hunter will not live [*yiḥyeh*] a long life [*ya’arikh*].** A deceitful hunter continues to hunt more and more animals without holding on to the animals he has already caught. Similarly, someone who continues to study new material without reviewing what he has already learned will not be successful.


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

רַב שֵׁשֶׁת אָמַר: צַיָּיד הָרַמַּאי יַחֲרוֹךְ?

**William Davidson Edition - English:**
**Rav Sheshet said:** Will **a deceitful hunter** have something to **roast?** One who acts in this way is a fool, but it is hard to describe him as deceitful.


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

כִּי אֲתָא רַב דִּימִי, אָמַר: מָשָׁל לְצַיָּיד שֶׁצָּד צִפֳּרִים, אִם רִאשׁוֹן רִאשׁוֹן מְשַׁבֵּר כְּנָפָיו — מִשְׁתַּמֵּר, וְאִם לָאו — אֵין מִשְׁתַּמֵּר.

**William Davidson Edition - English:**
**When Rav Dimi came** from Eretz Yisrael to Babylonia, **he said: This is comparable to a hunter who is hunting birds; if he breaks** the **wings** of the birds **one by one** as he captures them so that they will be unable to fly off again, his prey **will be secured, and if not,** they **will not be secured.** According to this explanation, the word *rammai* is interpreted as cunning rather than deceitful. A cunning hunter secures his prey; similarly, a cunning student reviews each lesson and thereby retains that which he learns.


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

אָמַר (רַבָּה) אָמַר רַב סְחוֹרָה אָמַר רַב הוּנָא: מַאי דִּכְתִיב ״הוֹן מֵהֶבֶל יִמְעָט וְקוֹבֵץ עַל יָד יַרְבֶּה״, אִם עוֹשֶׂה אָדָם תּוֹרָתוֹ חֲבִילוֹת חֲבִילוֹת, — מִתְמַעֵט, וְאִם לָאו — קוֹבֵץ עַל יָד יַרְבֶּה.

**William Davidson Edition - English:**
Similarly, **Rabba said that Rav Seḥora said that Rav Huna said: What is** the meaning of **that which is written: “Wealth gotten through vanity** [***hevel***] **shall be diminished; but he that gathers little by little shall increase”** (Proverbs 13:11)? **If a person turns his Torah into bundles** [***ḥavilot*,** derived from the word *hevel* by replacing the *heh* with a *ḥet*], studying large amounts at the same time, his Torah **will diminish. And if not,** i.e., if he learns little by little and reviews what he has learned, **he that gathers little by little shall increase.**


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

אָמַר רַבָּה: יָדְעִי רַבָּנַן לְהָא מִלְּתָא, וְעָבְרִי עֲלַהּ. אָמַר רַב נַחְמָן בַּר יִצְחָק: אֲנָא עֲבַדְתַּהּ, וְאִיקַּיַּים בִּידַאי.

**William Davidson Edition - English:**
**Rabba said: The Sages know this, but** nevertheless **transgress it,** i.e., they fail to heed this advice. **Rav Naḥman bar Yitzḥak said: I did this,** learning little by little and regularly reviewing what I had learned, **and** my learning **has** indeed **endured.**


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

תָּנוּ רַבָּנַן, כֵּיצַד סֵדֶר מִשְׁנָה: מֹשֶׁה לָמַד מִפִּי הַגְּבוּרָה. נִכְנַס אַהֲרֹן, וְשָׁנָה לוֹ מֹשֶׁה פִּירְקוֹ, נִסְתַּלֵּק אַהֲרֹן וְיָשַׁב לִשְׂמֹאל מֹשֶׁה. נִכְנְסוּ בָּנָיו, וְשָׁנָה לָהֶן מֹשֶׁה פִּירְקָן. נִסְתַּלְּקוּ בָּנָיו, אֶלְעָזָר יָשַׁב לִימִין מֹשֶׁה, וְאִיתָמָר לִשְׂמֹאל אַהֲרֹן. רַבִּי יְהוּדָה אוֹמֵר: לְעוֹלָם אַהֲרֹן לִימִין מֹשֶׁה חוֹזֵר. נִכְנְסוּ זְקֵנִים וְשָׁנָה לָהֶן מֹשֶׁה פִּירְקָן. נִסְתַּלְּקוּ זְקֵנִים, נִכְנְסוּ כׇּל הָעָם וְשָׁנָה לָהֶן מֹשֶׁה פִּירְקָן. נִמְצְאוּ בְּיַד אַהֲרֹן אַרְבָּעָה, בְּיַד בָּנָיו שְׁלֹשָׁה, וּבְיַד הַזְּקֵנִים שְׁנַיִם, וּבְיַד כׇּל הָעָם אֶחָד.

**William Davidson Edition - English:**
The Gemara continues to discuss methods of Torah study. **The Sages taught** the following *baraita*: **What was the order of teaching** the Oral Law? How was the Oral Law first taught? **Moses learned** directly **from the mouth of the Almighty. Aaron entered** and sat before him, **and Moses taught him his lesson** as he had learned it from God. **Aaron moved** aside **and sat to the left of Moses.** Aaron’s **sons entered, and Moses taught them their lesson** while Aaron listened. Aaron’s **sons moved** aside; **Elazar sat to the right of Moses and Itamar** sat **to the left of Aaron. Rabbi Yehuda** disagreed with the first *tanna* with regard to the seating arrangements and **said: Actually, Aaron would return to** sit to **the right of Moses. The elders entered and Moses taught them their lesson. The elders moved** aside, and **the entire nation entered and Moses taught them their lesson. Therefore, Aaron had** heard the lesson **four times, his sons** heard it **three** times, **the elders** heard it **twice, and the entire nation** heard it **once.**


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

נִסְתַּלֵּק מֹשֶׁה וְשָׁנָה לָהֶן אַהֲרֹן פִּירְקוֹ. נִסְתַּלֵּק אַהֲרֹן שָׁנוּ לָהֶן בָּנָיו פִּירְקָן. נִסְתַּלְּקוּ בָּנָיו, שָׁנוּ לָהֶן זְקֵנִים פִּירְקָן. נִמְצָא בְּיַד הַכֹּל אַרְבָּעָה.

**William Davidson Edition - English:**
**Moses** then **departed** to his tent, **and Aaron taught** the others **his lesson** as he had learned it from Moses. **Aaron** then **departed** and **his sons taught** the others **their lesson. His sons** then **departed** and **the elders taught** the rest of the people **their lesson. Hence everyone,** Aaron, his sons, the elders and all the people, heard the lesson taught by God **four times.**


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

מִכָּאן אָמַר רַבִּי אֱלִיעֶזֶר: חַיָּיב אָדָם לִשְׁנוֹת לְתַלְמִידוֹ אַרְבָּעָה פְּעָמִים. וְקַל וָחוֹמֶר, וּמָה אַהֲרֹן שֶׁלָּמַד מִפִּי מֹשֶׁה, וּמֹשֶׁה מִפִּי הַגְּבוּרָה — כָּךְ, הֶדְיוֹט מִפִּי הֶדְיוֹט — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
**From here Rabbi Eliezer said: A person is obligated to teach his student** his lesson **four times. And** it follows by way of **an *a fortiori* inference: If Aaron, who learned from Moses** himself, **and Moses** had received the Torah directly **from the mouth of the Almighty,** needed **this** regimen; **an ordinary** student learning **from the mouth of an ordinary** teacher, **how much more so** must he review his studies four times.


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

רַבִּי עֲקִיבָא אוֹמֵר: מִנַּיִן שֶׁחַיָּיב אָדָם לִשְׁנוֹת לְתַלְמִידוֹ עַד שֶׁיִּלְמָדֶנּוּ — שֶׁנֶּאֱמַר: ״וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל״, וּמִנַּיִן עַד שֶׁתְּהֵא סְדוּרָה בְּפִיהֶם — שֶׁנֶּאֱמַר: ״שִׂימָהּ בְּפִיהֶם״,

**William Davidson Edition - English:**
**Rabbi Akiva says: From where** do we derive **that a person is obligated to teach his student until he learns** the material and understands it? **As it is stated:** “Now therefore write this song for you, **and teach it to the children of Israel;** put it in their mouths, that this song may be a witness for me against the children of Israel” (Deuteronomy 31:19). This verse indicates that one must teach Torah to others. **And from where** do we derive that one must teach his students **until** the material **is organized in their mouths? As it is stated: “Put it in their mouths,”** so that they should be capable of teaching it to others.


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

וּמִנַּיִין שֶׁחַיָּיב לְהַרְאוֹת לוֹ פָּנִים — שֶׁנֶּאֱמַר: ״וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם״.

**William Davidson Edition - English:**
**And from where** do we derive **that** a teacher **must show** his students **the reasons** for the teachings? **As it is stated: “Now these are the judgments which you shall set before them”** (Exodus 21:1), which indicates that the lesson must be set out in logical fashion for the students.


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

וְלִיגְמְרוּ כּוּלְּהוּ מִמֹּשֶׁה! כְּדֵי לַחֲלוֹק כָּבוֹד לְאַהֲרֹן וּבָנָיו, וְכָבוֹד לַזְּקֵנִים.

**William Davidson Edition - English:**
With regard to the manner in which the Oral Law was taught, the Gemara asks: **They should all have studied from Moses** himself four times. The Gemara answers: The teaching was divided in this manner **in order to give honor to Aaron and his sons, and** also to give **honor to the elders.**


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

וְנֵיעוּל אַהֲרֹן וְנִיגְמַר מִמֹּשֶׁה, וְלִיעַיְילוּ בָּנָיו וְלִיגְמְרוּ מֵאַהֲרֹן, וְלִיעַיְילוּ זְקֵנִים וְלֵילְפוּ מִבָּנָיו, וְלֵיזְלוּ וְלַיגְמְרִינְהוּ לְכוּלְּהוּ יִשְׂרָאֵל! כֵּיוָן דְּמֹשֶׁה מִפִּי הַגְּבוּרָה גָּמַר, מִסְתַּיְּיעָא מִלְּתֵיהּ.

**William Davidson Edition - English:**
The Gemara asks why a different method was not adopted, one which would have involved less trouble for Moses: **Aaron should have entered and studied from Moses; his sons should** then **have entered and studied from Aaron; the elders should** then **have entered and studied from** Aaron’s **sons; and** then **they should have gone** out **and taught all of the Jewish people.** The Gemara answers: **Since Moses had studied** directly **from the mouth of the Almighty, it would be** more **effective** for everyone to hear the Torah at least once from Moses himself.


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

אָמַר מָר, רַבִּי יְהוּדָה אוֹמֵר: לְעוֹלָם אַהֲרֹן לִימִין מֹשֶׁה חוֹזֵר. כְּמַאן אָזְלָא הָא דְּתַנְיָא: שְׁלֹשָׁה שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ — הָרַב בָּאֶמְצַע, וְגָדוֹל בִּימִינוֹ, וְקָטָן בִּשְׂמֹאלוֹ. לֵימָא רַבִּי יְהוּדָה הִיא וְלָא רַבָּנַן?

**William Davidson Edition - English:**
**The Master said** in the *baraita* that **Rabbi Yehuda says: Actually, Aaron would return to** sit to **the right of Moses,** i.e., no matter how many people were present Aaron always sat to Moses’ right. The Gemara asks: **In accordance with whose** opinion **was it taught** in a *baraita* dealing with the rules of etiquette: If **three** people **were walking along the way, the teacher** should walk **in the middle and the greater** of the two students should be **to his right and the lesser** one should be **to his left? Shall we say** that **it is** the opinion of **Rabbi Yehuda and not** that of **the Sages?** According to the Sages, the greater of the two students should be positioned to the left of the teacher so that the student’s right side faces his teacher.


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

אֲפִילּוּ תֵּימָא רַבָּנַן, מִשּׁוּם טִירְחָא דְאַהֲרֹן.

**William Davidson Edition - English:**
The Gemara answers: You can **even say** that this *baraita* was taught in accordance with the opinion of **the Sages,** and the reason they said that Aaron remained to Moses’ left even after the others entered is **due to the trouble to Aaron** if he would have to stand up and sit down again.


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

רַבִּי פְּרִידָא הֲוָה לֵיהּ הָהוּא תַּלְמִידָא דַּהֲוָה תָּנֵי לֵיהּ אַרְבַּע מְאָה זִימְנֵי וְגָמַר. יוֹמָא חַד בַּעְיוּהּ לְמִלְּתָא דְמִצְוָה. תְּנָא לֵיהּ וְלָא גְּמַר.

**William Davidson Edition - English:**
Having discussed the importance of reviewing one’s Torah study, the Gemara relates that **Rabbi Perida had a certain student whom he would** have to **teach four hundred times, and** only then would he **learn** the material, as he was incapable of understanding it otherwise. **One day they requested** Rabbi Perida’s presence **for a mitzva matter** after the lesson. Rabbi Perida **taught** his student four hundred times as usual, **but** this time the student **did not** successfully **learn** the material.


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

אֲמַר לֵיהּ: הָאִידָּנָא מַאי שְׁנָא? אֲמַר לֵיהּ: מִדְּהָהִיא שַׁעְתָּא דַּאֲמַר לֵיהּ לְמָר אִיכָּא מִילְּתָא דְּמִצְוָה — אַסְּחַאי לְדַעְתַּאי, וְכׇל שַׁעְתָּא אָמֵינָא: הַשְׁתָּא קָאֵי מָר, הַשְׁתָּא קָאֵי מָר. אֲמַר לֵיהּ: הַב דַּעְתָּיךְ וְאַתְנֵי לִיךְ. הֲדַר תְּנָא לֵיהּ אַרְבַּע מְאָה זִימְנֵי [אַחֲרִינֵי].

**William Davidson Edition - English:**
Rabbi Perida **said to him: What is different now** that you are unable to grasp the lesson? **He said to him: From the time that they said to the Master** that **there is a mitzva matter** for which he is needed, **my mind was distracted** from the lesson **and every moment I said: Now the Master will get up, now the Master will get up** to go and perform the mitzva and he will not complete the lesson. Rabbi Perida **said to him: Pay attention** this time **and I will teach you,** and know that I will not leave until you have fully mastered the lesson. **He taught him again an additional four hundred times.**


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

נְפַקָא בַּת קָלָא וַאֲמַר לֵיהּ: נִיחָא לָיךְ דְּלִיסְפּוֹ לָךְ אַרְבַּע מְאָה שְׁנֵי, אוֹ דְּתִיזְכּוֹ אַתְּ וְדָרָךְ לְעָלְמָא דְּאָתֵי? אָמַר: דְּנִיזְכּוֹ אֲנָא וְדָרַיי לְעָלְמָא דְּאָתֵי. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא: תְּנוּ לוֹ זוֹ וָזוֹ.

**William Davidson Edition - English:**
Due to the merit of Rabbi Perida’s great devotion to his students, **a Divine Voice emerged and said to him:** Is it **preferable to you that four hundred years be added** to your life, **or that you and** the rest of **your generation** will **merit the World-to-Come? He said:** I prefer **that I and my generation merit the World-to-Come. The Holy One, Blessed be He, said** to the angels: **Give him both;** he shall live a very long life and he and the rest of his generation will merit the World-to-Come.


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

אָמַר רַב חִסְדָּא: אֵין תּוֹרָה נִקְנֵית אֶלָּא בְּסִימָנִין, שֶׁנֶּאֱמַר: ״שִׂימָהּ בְּפִיהֶם״, אַל תִּקְרֵי ׳שִׂימָהּ׳, אֶלָּא ׳סַיְּמֶנָּהּ׳.

**William Davidson Edition - English:**
The Gemara continues its discussion with regard to methods of Torah study: **Rav Ḥisda said: The Torah can be acquired only with** mnemonic **signs** that aid the memory, **as it is stated: “Put it in their mouths.” Do not read** the phrase as: **Put it [*simah*], but** rather as: **Its sign [*simanah*],** thus indicating that mnemonic signs aid in memorizing the material.


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

שַׁמְעַהּ רַב תַּחְלִיפָא מִמַּעְרְבָא, אֲזַל אַמְרַהּ קַמֵּיהּ דְּרַבִּי אֲבָהוּ, אֲמַר: אַתּוּן מֵהָתָם מַתְנִיתוּ לַהּ, אֲנַן מֵהָכָא מַתְנִינַן לַהּ: ״הַצִּיבִי לָךְ צִיּוּנִים שִׂימִי לָךְ וְגוֹ׳״ — עֲשׂוּ צִיּוּנִים לַתּוֹרָה. וּמַאי מַשְׁמַע דְּהַאי צִיּוּן לִישָּׁנָא דְסִימָנָא הוּא? דִּכְתִיב: ״וְרָאָה עֶצֶם אָדָם וּבָנָה אֶצְלוֹ צִיּוּן״.

**William Davidson Edition - English:**
**Rav Taḥalifa of the West,** i.e., from Eretz Yisrael, **heard this** statement and **went** and **said it before Rabbi Abbahu,** who **said: You learn this** idea **from there; we learn it from here,** as the verse states: **“Set up signposts [*tziyyunim*] for yourself; establish you** markers” (Jeremiah 31:20), which is understood to mean: **Establish** mnemonic **signs for the Torah. And from where** may it be inferred **that this** term ***tziyyun* denotes a sign? As it is written** in a different verse: “And when they that pass through shall pass through the land, **and any sees a human bone, he shall set up a sign** [***tziyyun***] **by it”** (Ezekiel 39:15), i.e., a sign that there is a source of ritual impurity at that spot.


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

רַבִּי אֱלִיעֶזֶר אָמַר, מֵהָכָא: ״אֱמוֹר לַחׇכְמָה אֲחוֹתִי אָתְּ וּמוֹדָע לַבִּינָה תִקְרָא״ — עֲשֵׂה מוֹדָעִים לַתּוֹרָה. רָבָא אָמַר: עֲשֵׂה מוֹעֲדִים לַתּוֹרָה.

**William Davidson Edition - English:**
**Rabbi Eliezer said** that we learn this same idea **from here: “Say to wisdom, you are my sister, and call understanding, your kinswoman [*moda*]”** (Proverbs 7:4), which means: **Establish signs [*moda’im*]** that convey knowledge of **the Torah. Rava said** with regard to this verse: **Set appointed times [*mo’adim*] for Torah** study.