## Eruvin Daf 65a

###### Eruvin 65a:1
[Eruvin 65a:1](https://torahapp.org/share/book/Eruvin/r/65a:1)

יָכוֹל אֲנִי לִפְטוֹר אֶת כָּל הָעוֹלָם כּוּלּוֹ מִן הַדִּין מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר: ״לָכֵן שִׁמְעִי נָא זֹאת עֲנִיָּיהּ וּשְׁכוּרַת וְלֹא מִיָּיִן״.

**William Davidson Edition - English:**
**I can** make an argument that **exempts the entire world from judgment, from the day that the Temple was destroyed until now. As it is stated: “Therefore, hear now this, you afflicted and drunken, but not from wine”** (Isaiah 51:21), which teaches that in the wake of the destruction of the Temple, all Jews are considered intoxicated and are not responsible for any sins they commit.


###### Eruvin 65a:2
[Eruvin 65a:2](https://torahapp.org/share/book/Eruvin/r/65a:2)

מֵיתִיבִי: שִׁיכּוֹר מִקָּחוֹ מִקָּח, וּמִמְכָּרוֹ מִמְכָּר. עָבַר עֲבֵירָה שֶׁיֵּשׁ בָּהּ מִיתָה — מְמִיתִין אוֹתוֹ, מַלְקוֹת — מַלְקִין אוֹתוֹ. כְּלָלוֹ שֶׁל דָּבָר: הֲרֵי הוּא כְּפִיקֵּחַ לְכׇל דְּבָרָיו, אֶלָּא שֶׁפָּטוּר מִן הַתְּפִלָּה.

**William Davidson Edition - English:**
The Gemara **raises an objection** to this argument from the following *baraita*: With regard to one who is **intoxicated, his acquisition is a** binding **acquisition;** that is, he cannot retract the transaction when he is sober, **and** similarly, **his sale is a** binding **sale.** Moreover, **if he committed a transgression for which** he is liable to receive the **death** penalty, **he is executed;** and if the offense is punishable by **lashes, he is flogged. The principle is** that **he is like a sober person in all matters, except that he is exempt from prayer.** Therefore, even if the people of Israel are considered drunk, they are nonetheless responsible for their actions.


###### Eruvin 65a:3
[Eruvin 65a:3](https://torahapp.org/share/book/Eruvin/r/65a:3)

מַאי ״יָכוֹלְנִי לִפְטוֹר״ דְּקָאָמַר נָמֵי — מִדִּין תְּפִלָּה.

**William Davidson Edition - English:**
The Gemara answers that even Rabbi Elazar ben Azarya did not mean that they should be exempt from liability for all their sins. Rather, **what is** the meaning of **his statement: I can exempt?** He, **too,** meant that he could exempt them **from the judgment of prayer,** i.e., Jews cannot be held liable for praying without the proper intentions.


###### Eruvin 65a:4
[Eruvin 65a:4](https://torahapp.org/share/book/Eruvin/r/65a:4)

אָמַר רַבִּי חֲנִינָא: לֹא שָׁנוּ אֶלָּא שֶׁלֹּא הִגִּיעַ לְשִׁכְרוּתוֹ שֶׁל לוֹט, אֲבָל הִגִּיעַ לְשִׁכְרוּתוֹ שֶׁל לוֹט — פָּטוּר מִכּוּלָּם.

**William Davidson Edition - English:**
**Rabbi Ḥanina said: They taught** that an intoxicated person is responsible for all his actions **only** in a case where **he did not reach the** state of **intoxication of Lot; however, if he reached the** state of **intoxication of Lot,** so that he is altogether unaware of his actions, **he is exempt from all** liability.


###### Eruvin 65a:5
[Eruvin 65a:5](https://torahapp.org/share/book/Eruvin/r/65a:5)

אָמַר רַבִּי חֲנִינָא: כׇּל הַמֵּפִיק מָגֵן בִּשְׁעַת גַּאֲוָה, סוֹגְרִין וְחוֹתְמִין צָרוֹת בַּעֲדוֹ, שֶׁנֶּאֱמַר: ״גַּאֲוָה אֲפִיקֵי מָגִנִּים סָגוּר חוֹתָם צָר״.

**William Davidson Edition - English:**
**Rabbi Ḥanina said: Whoever passes a shield** over himself **at a time of arrogance,** i.e., whoever suppresses his evil inclination as though it were covered with a shield when he is arrogant, e.g., when he is intoxicated or the like (Rabbeinu Ḥananel), **troubles will be closed and sealed from him, as it is stated: “The channels of [*afikei*] his scales are his pride, closed together as with a tight [*tzar*] seal”** (Job 41:7). The verse is interpreted homiletically: When at a time of arrogance a person passes a shield [*mapik*] over his evil inclination, his troubles [*tzarot*] will be closed and sealed before him.


###### Eruvin 65a:6
[Eruvin 65a:6](https://torahapp.org/share/book/Eruvin/r/65a:6)

מַאי מַשְׁמַע דְּהַאי ״אָפִיק״ לִישָּׁנָא דְעַבּוֹרֵי הוּא? דִּכְתִיב: ״אַחַי בָּגְדוּ כְמוֹ נָחַל כַּאֲפִיק נְחָלִים יַעֲבוֹרוּ״.

**William Davidson Edition - English:**
The Gemara poses a question: **From where may it be inferred that** the meaning of **this** word ***afik* is a formulation** denoting **passing [*aborei*]?** The Gemara answers: **As it is written: “My brothers have dealt deceitfully like a wadi, like the channel [*afik*] of brooks that pass by [*ya’avoru*]”** (Job 6:15). This implies that the term *afik* is synonymous with the verb *ya’avoru*, which refers to something that travels and passes by.


###### Eruvin 65a:7
[Eruvin 65a:7](https://torahapp.org/share/book/Eruvin/r/65a:7)

רַבִּי יוֹחָנָן אָמַר: ״כֹּל שֶׁאֵינוֹ מֵפִיק״ אִתְּמַר.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said:** This is not the correct interpretation; rather, **it was stated** that **whoever does not** cover, but **draws out [*mapik*]** a shield at a time of arrogance, troubles will be closed and sealed from him. In other words, a person must draw his weapons and shield in order to fight his evil inclination when it tries to overpower him (Rabbeinu Ḥananel).


###### Eruvin 65a:8
[Eruvin 65a:8](https://torahapp.org/share/book/Eruvin/r/65a:8)

מַאי מַשְׁמַע דְּהַאי ״מֵפִיק״ לִישָּׁנָא דְגַלּוֹיֵי הוּא? דִּכְתִיב: ״וַיֵּרָאוּ אֲפִיקֵי מַיִם וַיִּגָּלוּ מוֹסְדוֹת תֵּבֵל״.

**William Davidson Edition - English:**
The Gemara poses a question: **From where may it be inferred that this** word ***mapik* is a formulation** denoting **revealing?** The Gemara answers: **As it is written: “The channels of [*afikei*] waters were seen, and the foundations of the world were laid bare”** (Psalms 18:16).


###### Eruvin 65a:9
[Eruvin 65a:9](https://torahapp.org/share/book/Eruvin/r/65a:9)

מִכְּדֵי, קְרָאֵי מַשְׁמַע בֵּין לְמָר וּבֵין לְמָר, מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ דְּרַב שֵׁשֶׁת. דְּרַב שֵׁשֶׁת מָסַר שִׁינְתֵּיהּ לְשַׁמָּעֵיהּ. מָר אִית לֵיהּ דְּרַב שֵׁשֶׁת, וּמָר לֵית לֵיהּ דְּרַב שֵׁשֶׁת.

**William Davidson Edition - English:**
The Gemara asks: **Now, since the verses may be interpreted both in accordance with** the opinion **of** this **Master and in accordance with** the opinion of the other **Master, what is** the practical difference **between them?** The Gemara answers: **The** practical difference **between them is** with regard to the following practice of **Rav Sheshet, as Rav Sheshet gave** the responsibility for monitoring **his sleep to his attendant,** instructing the attendant to wake him when the time for prayer arrived. One **Sage,** Rabbi Ḥanina, **is of** the opinion that the practice of **Rav Sheshet** is correct, as Rabbi Ḥanina maintains that if one is in great need of sleep, it is better to nap for a while and then wake up with renewed vigor. **And one Sage,** Rabbi Yoḥanan, **is not of** the opinion that the practice of **Rav Sheshet** is correct. He holds that a person must marshal his strength and pray, rather than succumb to the need for sleep.


###### Eruvin 65a:10
[Eruvin 65a:10](https://torahapp.org/share/book/Eruvin/r/65a:10)

אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: כֹּל שֶׁאֵין דַּעְתּוֹ מְיוּשֶּׁבֶת עָלָיו אַל יִתְפַּלֵּל, מִשּׁוּם שֶׁנֶּאֱמַר: ״בְּצָר אַל יוֹרֶה״. רַבִּי חֲנִינָא בְּיוֹמָא דְּרָתַח לָא מְצַלֵּי, אָמַר: ״בְּצָר אַל יוֹרֶה״ כְּתִיב. מָר עוּקְבָא בְּיוֹמָא דְשׁוּתָא לָא הֲוָה נָפֵיק לְבֵי דִינָא.

**William Davidson Edition - English:**
**Rav Ḥiyya bar Ashi said** that **Rav said: Anyone whose mind is unsettled should not pray, as it is stated: When distressed, one should not issue decisions.** The Gemara relates that **Rabbi Ḥanina, on a day that he was angry,** would **not pray,** as **he said that it is written: When distressed, one should not issue decisions.** The Gemara similarly relates that **Mar Ukva, on a day of a south wind, would not venture out to the court,** for this hot and harsh wind would disturb his usual clarity of mind.


###### Eruvin 65a:11
[Eruvin 65a:11](https://torahapp.org/share/book/Eruvin/r/65a:11)

אָמַר רַב נַחְמָן בַּר יִצְחָק: הִלְכְתָא בָּעֲיָא צִילּוּתָא כְּיוֹמָא דְאִסְתָּנָא. אָמַר אַבָּיֵי: אִי אָמְרָה לִי אֵם קָרֵיב כּוּתָּחָא — לָא תְּנַאי.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said:** The study of ***halakha* requires clarity, as** on **a day** when **a north wind** blows and clears the skies. **Abaye said** similarly that **if my stepmother says to me: Bring** me a dish of ***kutaḥ*, I can no** longer **study** Torah in my usual fashion, as even a simple task such as this troubles me and distracts me from my Torah study.


###### Eruvin 65a:12
[Eruvin 65a:12](https://torahapp.org/share/book/Eruvin/r/65a:12)

אָמַר רָבָא: אִי קְרַצְתַּן כִּינָּה לָא תְּנַאי. מָר בְּרֵיהּ דְּרָבִינָא עֲבַדָה לֵיהּ אִמֵּיהּ שִׁבְעָה מָנֵי לְשִׁבְעָה יוֹמֵי.

**William Davidson Edition - English:**
Similarly, **Rava said: If I am bitten by a louse, I can no** longer **learn** in my usual manner. The Gemara relates that **the mother of Mar, son of Ravina, would prepare seven garments for him for the seven days** of the week, so that he would not be bitten by the lice found in old clothes (Rabbeinu Ḥananel).


###### Eruvin 65a:13
[Eruvin 65a:13](https://torahapp.org/share/book/Eruvin/r/65a:13)

אָמַר רַב יְהוּדָה: לָא אִיבְּרִי לֵילְיָא אֶלָּא לְשִׁינְתָּא. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: לָא אִיבְּרִי סֵיהֲרָא אֶלָּא לְגִירְסָא. אָמְרִי לֵיהּ לְרַבִּי זֵירָא: מְחַדְּדָן שְׁמַעְתָּךְ. אֲמַר לְהוּ: דִּימָמֵי נִינְהוּ.

**William Davidson Edition - English:**
**Rav Yehuda said: Night was created only for sleep. Rabbi Shimon ben Lakish said: The moon was created only for** Torah **study** by its light. When people **said to Rabbi Zeira: Your teachings are** exceedingly **sharp, he said to them: They were** formulated **during the daytime** hours. This teaches that Torah study during the day is most beneficial to clarity of the mind.


###### Eruvin 65a:14
[Eruvin 65a:14](https://torahapp.org/share/book/Eruvin/r/65a:14)

אֲמַרָה לֵיהּ בַּרְתֵּיהּ דְּרַב חִסְדָּא לְרַב חִסְדָּא: לָא בָּעֵי מָר מֵינַם פּוּרְתָּא? אֲמַר לַהּ: הַשְׁתָּא אָתוּ יוֹמֵי דַּאֲרִיכֵי וְקַטִּינֵי, וְנֵינוּם טוּבָא.

**William Davidson Edition - English:**
**Rav Ḥisda’s daughter said to** her father, **Rav Ḥisda,** who would spend his nights in study: **Doesn’t the Master wish to sleep a little?** He **said to her: Days that are long** in quantity **but short** in the opportunity to study Torah and perform mitzvot **will soon arrive, and we will sleep a lot.** After I die, there will be more than enough time for sleep.


###### Eruvin 65a:15
[Eruvin 65a:15](https://torahapp.org/share/book/Eruvin/r/65a:15)

אָמַר רַב נַחְמָן בַּר יִצְחָק: אֲנַן פּוֹעֲלֵי דִּימָמֵי אֲנַן. רַב אַחָא בַּר יַעֲקֹב יָזֵיף וּפָרַע.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said: We,** Torah scholars, **are day workers,** as our study is performed primarily during the day. The Gemara relates that **Rav Aḥa bar Ya’akov** would **borrow and repay,** i.e., if for some reason he neglected to study during the day, he would use the night hours to compensate for the missed time.


###### Eruvin 65a:16
[Eruvin 65a:16](https://torahapp.org/share/book/Eruvin/r/65a:16)

אָמַר רַבִּי אֶלְעָזָר: הַבָּא מִן הַדֶּרֶךְ, אַל יִתְפַּלֵּל שְׁלֹשָׁה יָמִים, שֶׁנֶּאֱמַר: ״וָאֶקְבְּצֵם אֶל הַנָּהָר הַבָּא אֶל אַחֲוָא וַנַּחֲנֶה שָׁם יָמִים שְׁלֹשָׁה וָאָבִינָה בָּעָם וְגוֹ׳״.

**William Davidson Edition - English:**
**Rabbi Elazar said: One who returns** home **from a journey should not pray for three days** while recovering from the hardship of being on the road, **as it is stated: “And I gathered them together at the river that runs to Aḥava, and we encamped there for three days, and I inspected the people”** (Ezra 8:15), after which it is stated: “Then I proclaimed a fast there, at the river of Aḥava, that we might afflict ourselves before our God, to seek of Him a safe journey for us” (Ezra 8:21), which teaches that they rested three days before praying.


###### Eruvin 65a:17
[Eruvin 65a:17](https://torahapp.org/share/book/Eruvin/r/65a:17)

אֲבוּהּ דִּשְׁמוּאֵל, כִּי אָתֵי בְּאוֹרְחָא, לָא מְצַלֵּי תְּלָתָא יוֹמֵי. שְׁמוּאֵל לָא מְצַלֵּי בְּבֵיתָא דְּאִית בֵּיהּ שִׁיכְרָא. רַב פָּפָּא לָא מְצַלֵּי בְּבֵיתָא דְּאִית בֵּיהּ הַרְסָנָא.

**William Davidson Edition - English:**
The Gemara relates that **Shmuel’s father, when he would return** home **from his journey, would not pray** for **three days,** as he would have to rest from his journey. **Shmuel** himself **would not pray in a house that contained an alcoholic beverage,** as the scent of the alcohol would disturb his concentration during prayer. Similarly, **Rav Pappa would not pray in a house that contained small** fried **fish,** due to their smell.


###### Eruvin 65a:18
[Eruvin 65a:18](https://torahapp.org/share/book/Eruvin/r/65a:18)

אָמַר רַבִּי חֲנִינָא: כׇּל הַמִּתְפַּתֶּה בְּיֵינוֹ — יֵשׁ בּוֹ מִדַּעַת קוֹנוֹ, שֶׁנֶּאֱמַר: ״וַיָּרַח ה׳ אֶת רֵיחַ הַנִּיחוֹחַ וְגוֹ׳״.

**William Davidson Edition - English:**
**Rabbi Ḥanina said: Whoever is appeased by his wine,** i.e., whoever becomes more relaxed after drinking, **has in him** an element of **the mind-set of his Creator,** who acted in a similar fashion, **as it is stated: “And the Lord smelled the sweet savor,** and the Lord said in His heart, I will not again curse the ground any more for man’s sake” (Genesis 8:21). As it were, God acted more favorably toward His creatures after He was appeased with the smell of the burnt offerings. Smell can be as potent as drinking or eating itself.


###### Eruvin 65a:19
[Eruvin 65a:19](https://torahapp.org/share/book/Eruvin/r/65a:19)

אָמַר רַבִּי חִיָּיא: כׇּל הַמִּתְיַישֵּׁב בְּיֵינוֹ — יֵשׁ בּוֹ דַּעַת שִׁבְעִים זְקֵנִים. ״יַיִן״ נִיתַּן בְּשִׁבְעִים אוֹתִיּוֹת, וְ״סוֹד״ נִיתַּן בְּשִׁבְעִים אוֹתִיּוֹת. נִכְנַס יַיִן — יָצָא סוֹד.

**William Davidson Edition - English:**
**Rabbi Ḥiyya said: Anyone who remains settled** of mind **after** drinking **wine,** and does not become intoxicated, **has** an element of **the mind-set of seventy Elders.** The allusion is: **Wine [*yayin*** spelled *yod*, *yod*, *nun*] **was given in seventy letters,** as the numerological value of the letters comprising the word is seventy, as *yod* equals ten and *nun* equals fifty. Similarly, the word **secret [*sod*** spelled *samekh*, *vav*, *dalet*] **was given in seventy letters,** as *samekh* equals sixty, *vav* equals six, and *dalet* equals four. Typically, when **wine entered** the body, **a secret emerged.** Whoever does not reveal secrets when he drinks is clearly blessed with a firm mind, like that of seventy Elders.


###### Eruvin 65a:20
[Eruvin 65a:20](https://torahapp.org/share/book/Eruvin/r/65a:20)

אָמַר רַבִּי חָנִין: לֹא נִבְרָא יַיִן אֶלָּא לְנַחֵם אֲבֵלִים וּלְשַׁלֵּם שָׂכָר לָרְשָׁעִים, שֶׁנֶּאֱמַר: ״תְּנוּ שֵׁכָר לְאוֹבֵד וְגוֹ׳״.

**William Davidson Edition - English:**
**Rabbi Ḥanin said: Wine was created only in order to comfort mourners** in their distress, **and to reward the wicked** in this world so they will have no reward left in the World-to-Come, **as it is stated: “Give strong drink to him that is ready to perish,** and wine to the bitter of soul. Let him drink, and forget his poverty, and remember his misery no more” (Proverbs 31:6). “Him that is ready to perish” refers to the wicked, who will perish from the world, while “the bitter of soul” denotes mourners.


###### Eruvin 65a:21
[Eruvin 65a:21](https://torahapp.org/share/book/Eruvin/r/65a:21)

אָמַר רַבִּי חָנִין בַּר פָּפָּא: כׇּל שֶׁאֵין יַיִן נִשְׁפָּךְ בְּתוֹךְ בֵּיתוֹ כַּמַּיִם — אֵינוֹ בִּכְלַל בְּרָכָה, שֶׁנֶּאֱמַר: ״וּבֵרַךְ אֶת לַחְמְךָ וְאֶת מֵימֶיךָ״. מָה לֶחֶם שֶׁנִּיקָּח בְּכֶסֶף מַעֲשֵׂר — אַף מַיִם שֶׁנִּיקָּח בְּכֶסֶף מַעֲשֵׂר, וּמַאי נִיהוּ — יַיִן, וְקָא קָרֵי לֵיהּ מַיִם.

**William Davidson Edition - English:**
**Rabbi Ḥanin bar Pappa said: Anyone in whose house wine does not flow like water is not** yet **included** in the Torah’s **blessing, as it is stated: “And He shall bless your bread and your water”** (Exodus 23:25). The water mentioned in this verse actually refers to wine, as learned in the following manner: **Just as bread** is something **that may be purchased with** second-**tithe money,** i.e., one is permitted to buy bread with money used to redeem second-tithe, **so** too the word **water** in the verse is referring to a liquid **that may be purchased with** second-**tithe money. And what is that?** It is **wine,** as one may buy wine with second-tithe money, but one may not buy water; **and** nevertheless, the verse **calls it “water.”**