(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Bava Basra 75

BAVA BASRA 71-75 - Sponsored by a generous grant from an anonymous donor. Kollel Iyun Hadaf is indebted to him for his encouragement and support and prays that Hashem will repay him in kind.



(a) When Rav Dimi came from Eretz Yisrael, he explained in the name of Rebbi Yonasan how the Angel Gavriel is going to hunt the Livyasan with bow and spear. The result of this great hunt will be - success, but only due to Hashem's direct assistance.

(b) And quoting Rebbi Yochanan, he explained how, when the Livyasan becomes hungry, it emits hot breath from its mouth, which heats up all the water in the depths of the sea. The world does not succumb to the foul smell of its breath - only because the Livyasan places its head in Gan Eden.

(c) And when it is thirsty, he continues, it threshes so violently, that it causes deep 'furrows' to appear in the sea. It takes the sea - seventy years to return to its former calm and fullness.

(a) According to Rabah Amar Rebbi Yochanan, in time to come - Hashem will make a Se'udah (a feast), in time to come, where He will serve the (salted female) Livyasan.

(b) We derive this from the Pasuk in Iyov (whose Sefer is the source of most of the current Sugya) "Yichru Alav *Chaverim*". And we learn in this connection from the Pasuk in Tehilim "ha'Yosheves ba'Ganim *Chaverim* Makshivim, le'Kolech Hashmi'ini" - that "Chaverim" means Tzadikim, and that the Se'udah is therefore reserved exclusively for them.

(c) The flesh that is not eaten - will be distributed among the guests, to sell in the streets of Yerushalayim.

(d) Rebbi Yochanan learns this from the Pasuk there 'Yachtzuhu Bein *Cana'anim*". We learn in this connection from the Pasuk in Yeshayah "Asher Sochrehah Sarim, *Cana'anehah* Nichbadei Aretz" - that "Cana'anim" means 'merchants' (who sell their wares [the source of Rebbi Yochanan's statement]).

(a) The Livyasan's skin, says Rebbi Yochanan, will be used to make a Sucah for those who are worthy. The implications of 'Sucah' (as opposed to 'Sikuch') are - four walls with a roof (as opposed to a roof without walls).

(b) Those who are less deserving, will only receive a belt made out of its skin. Those who are even less worthy - will receive a purse, whereas those who are less worthy still - will receive a Kemi'ah.

(c) The remainder of the skin will be used too. Based on the Pasuk "ve'Halchu Goyim le'Orech, u'Melachim le'Nogah Zarchech" - Hashem will spread it over the walls of Yerushalayim, from where it will shine from one end of the world to the other.

(a) According to Rebbi Shmuel bar Nachmeni, two angels - Michael and Gavriel, argue over the interpretation of the Pasuk "ve'Samti Kadkod Shimshosayich".

(b) Others name the disputants as - Yehudah and Chizkiyah, sons of Rebbi Chiya.

(c) "Shimshosayich" means - 'your walls' (with reference to the walls of Yerushalayim).

(d) They are arguing over whether the stones of Yerushalayim will be made of onyx stones or jasper. We extrapolate from the word "Kadkod" however, (in the above Pasuk) whose acronym is 'ke'Dein u'Chedein' (like him and like him), that Hashem commented - that they were both right.

(a) Based on the Pasuk "u'She'arayich Avnei Ekdach", Rebbi Yochanan explains that Hashem will carve the gates of Yerushalayim - that will measure ten by twenty Amos, out of those precious stones (carbuncle) that will be thirty Amos by thirty Amos.

(b) That Talmid scoffed at his words - because to find a carbuncle the size of a little bird is inconceivable, let alone of such dimensions.

(c) He changed his mind however - when traveling at sea one day, he came upon angels cutting precious stones of exactly that size and they told him that in time to come, Hashem would carve the gates of Yerushalayim in them.

(d) When, based on what he had seen, the Talmid endorsed his statement, Rebbi Yochanan reacted - by referring to him as one who mocks the words of the Chachamim. Placing his eye on him', he then turned him into a pile of bones.

(a) Rebbi Meir Darshens the Pasuk "va'Olech Eschem Komemiyus" to mean that we will all be two hundred Amos tall - because after his sin, Adam was reduced to a hundred Amos, and we Darshen the two 'Mems' in "Komemiyus" to refer to two heights of Adam.

(b) Rebbi Yehudah limits our height at that time to one hundred Amos - because that will be the height of the walls of the Heichal (as it was in the second Beis-Hamikdash), and the entrance to Yerushalayim had to be the equivalent height.

(c) This poses a Kashya on Rebbi Yochanan - who gave the height of the gates of Yerushalayim as only twenty Amos.

(d) So we amend the meaning of "She'arayich" to refer (not to the walls of Yerushalayim, but) to the windows in the walls.

(a) Rabah Amar Rebbi Yochanan learns from the Pasuk "u'Bara Hashem al Kol Machon ... ve'al Mikra'ehah", which contains the phrases "Anan Yomam", "Ashan", "Nogah", "Eish", "Lehavah", "Chupah" and "ve'Sukah Tih'yeh le'Tzeil Yomam" - that, in time to come, Hashem is going to erect seven Chupos for each and every Tzadik.

(b) And he learn from the Pasuk there "Ki al Kol Kavod Chupah" - that each set of Chupos will be commensurate with the Tzadik's honor.

(c) The significance of ...

1. ... the smoke is - that the eyes of those who begrudged the Tzadikim their due in this world, will fill with smoke in the World to Come.
2. ... the fire is - that each Tzadik will burn with envy at the sight of his friends, whose Chupos are more magnificent than his own.
(d) Our concluding comment is - "Woe to the shame; woe to the embarrassment" (when one realizes that with a little effort, one's own Chupah could have exceeded that of one's friend).
(a) Rabah Amar Rebbi Yochanan Darshens from the previous Pasuk "ve'al Mikra'ehah" - that, in contrast to the Beis Hamikdash of old, that of the future will be open to invited guests only.

(b) The elders of the generation in the desert explained the Pasuk "ve'Nasata *me*'Hodcha Alav" to mean - that Moshe would place only some of his glory on Yehoshua, but not all of it.

(c) They find so embarrassing - the fact that, in such a short time, the difference in level of the two leaders was so marked.

(a) Rebbi Chama b'Rebbi Chanina extrapolates from a Pasuk in Yechezkel that Hashem made ten Chupos for Adam in Gan Eden, consisting of ten different kinds of precious stones. Mar Zutra extrapolates from the extra Pasuk "Kol Even Yekarah", that He made eleven.

(b) Based on the fact that gold is the last precious material to be mentioned in the Pasuk, Rebbi Yochanan comments - that it was the least precious of all the Chupos

(c) And based on the Pasuk there "Meleches Tupayich ve'Nikvayich Bach", Hashem told Chiram, King of Tyre - who had declared himself a god, that He had had him in mind when He created man's intestines, with its system of waste-disposal (so that man should realize how insignificant he was).

(d) Others word Hashem's statement to read - that it was when, following Adam's sin, He punished him and his descendants with the death-sentence, that He had him in mind.




(a) Rabah Amar Rebbi Yochanan learns (in connection with Tzadikim) from the Pasuk "Kol ha'Nikra bi'Shemi ve'li'Chevodi Berasiv ... " - that Tzadikim will adopt Hashem's Name in time to come.

(b) Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan adds two other things to the list. From the Pasuk ...

1. ... "ve'Zeh Shemo, Asher Yikre'u, Hashem Tzidkeinu" - he adds Mashi'ach.
2. ... " ... ve'Shem ha'Ir mi'Yom Hashem Shamah" (which he reads "Hashem Sh'mah") - he also adds Yerushalayim.
(c) According to Rebbi Elazar, just as we say 'Kadosh' before Hashem, so, in time to come - will we say 'Kadosh' before the Tzadikim.
(a) According to Rabah Amar Rebbi Yochanan, the topography of Yerushalayim will change in time to come - when it rises by three Parsah (twelve Mil).

(b) Specifically three Parsah - because we learn from the Pasuk in Zecharyah, that it will rise by the same distance as the size that it was, and Rabah was told by that old man who saw Yerushalayim of old, that it was three Parsah.

(c) This does not mean that people will have to cope with a difficult ascent to get to it - because they will ascend on a cloud.

(d) Rav Papa extrapolates from here - that clouds rise to a height of three Parsah.

(a) When Hashem wanted to measure Yerushalayim, the angels protested on the grounds - that if cities of gentile countries do not have boundaries, then why should the city that contains Hashem's Name - the Beis-Hamikdash and the Tzadikim be limited by boundaries?

(b) Hashem responded by telling the Navi to run after the lad - to convey to him the message that Yerushalayim was to remain without boundaries, and that it would be full of people and animals.

(c) Resh Lakish teaches us that Yerushalayim in time to come will be very much larger than it was. Gardens will be a thousand times Tafaf; towers, a thousand times Kapal; mansions a thousand times Litzo; small mansions, a thousand and two times Shiloh. 'Tafaf', 'Kapal', 'Litzo', and 'Shiloh' are all numerical values, indicating by how many thousands they will increase (see Rabeinu Gershom).

(d) And all of these will be like Tzipori in the era of its tranquillity. Rebbi Yossi, who lived there, describes this in terms of markets. In its heyday, Tzipori boasted a hundred and eighty thousand markets, all selling a dish known as 'Tzikei Kedeirah'.

(e) Rebbi Levi (or Rav Papi) quoting Rebbi Yehoshua from Sichni, commenting on the number thirty-three, cited by the Pasuk in Yechezkel in connection with Yerushalayim in time to come, explains - that either Yerushalayim will be three times the size of Yerushalayim of old, in which case each house will consist of thirty stories; or it will be thirty times the size, and each house will consist of three stories.

(a) According to Rav, one acquires a ship (with Meshichah) as soon as one has moved it however slightly. Shmuel - requires the animal to move its full length in order to acquire it.

(b) One acquires an animal with Mesirah - by seizing its hair, saddle, load, bit or bell.

(a) To acquire an animal with Meshichah, the Tana of the Beraisa requires it to move its fore or hind-legs - either one calls it and it comes, or one hits it with a stick and it goes.

(b) Rebbi Achi (or Rebbi Acha) disagrees with the Tana Kama - inasmuch as he requires the animal to move all four legs in order to move its full length.

(c) We initially connect the Machlokes of Rav and Shmuel with that of the Tana Kama and Rebbi Achi - by equating Rav with the Tana Kama and Shmuel with Rebbi Achi.

(d) But we reconcile ...

1. ... Rav with Rebbi Achi, who might concede that one acquires a ship even by moving it slightly - because unlike an animal, whose body has not really moved from its place until it moves all four legs, a ship has undeniably moved even before traveling its entire length.
2. ... Shmuel with the Tana Kama, who might concede that a ship must be moved its entire length in order to acquire it - becaus, unlike an animal, which, once it has moved one pair of legs, is bound to move the other, a ship that moves only a short distance and stops, will not necessarily go on to move its own length.
Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,