The ADBS IT edition, an audio series of the Talmud Bavli, Masechet Kiddushin, has been graciously sponsored by our dear friend Mr. Chaimy Dana, sheyishmerehu vechyayuhu, in honor of his wife Dina bat Rivka. May she be blessed with many years of shalom bayit, success, parnassa, health, happiness, and nachat from the children, along with all good things. Today’s daf, Daf Ayin Bet, is being studied le-iluy nishmat Mor Zekeni Yosef ben Sarah ve-Marat Zekenati Yafa bat Sarah ve-Rabbi Avraham ben Esther. May Hashem grant them peace in Gan Eden, amen. Furthermore, today’s daf is being studied for the refuah shleimah of Moshe ben Dina Sarah bat Rachel. El na refa na lahem, may they have complete healing of body and soul among all the sick of Israel, and let it be His will, amen.
We begin today’s daf on Ayin Aleph, Amud Bet, starting with the words “ad heichan hi Bavel.” This phrase appears twelve lines from the bottom of the page. Having discussed the lineage of Bavel, we noted that Bavel is considered "solet nikiya" according to one opinion, which implies that when Ezra HaSofer ascended, he removed all the disqualified individuals from Bavel, leaving it as clean and sifted flour. The practical implication of this is significant: if someone goes to Bavel, there is no need to ask questions regarding their lineage; all families there are in a state of presumed kashrut, and their lineage is strong.
Now, we must address a technical issue: what are the borders that define Bavel? The Gemara begins with the inquiry, “ad heichan hi Bavel?” Bavel lies between two rivers, and we have a map to illustrate this. On one side, we have the Chidekel, and on the other, the Prat. Bavel is situated in the middle, with the Prat being the Euphrates and the Chidekel being the Tigris. The Gemara’s first question is about the eastern border: Rav states it extends to the river Azak, while Shmuel claims it reaches the river Yoani. These locations are marked on our map, although I could not find them listed specifically.
Next, the Gemara asks about the northern border: “l’eil b’Diglat ad heicha?” Rav says it extends to Bagda and Avna, while Shmuel asserts it goes up to Mushkane. If we examine the northern side of the Tigris, we see those cities, with Mushkane positioned slightly higher. Shmuel expands the border, suggesting that Mushkane is included within Bavel. The Gemara clarifies that according to Rabbi Chiya bar Abba in the name of Shmuel, Mushkane is indeed part of Bavel, meaning that those who come from there are kosher. Thus, we conclude that the border extends up to and including Mushkane.
The next question is about the southern border of Diglat: “l’tachtit b’Diglat ad heicha?” Rav and Shmuel both agree it extends to the lower Apamya. If we look at our map, we see the upper and lower Apamyas. The Gemara notes that there are indeed two Apamyas, one higher and one lower. One is considered kosher, while the other is pasul, and there is a four-mile distance between them. Notably, the inhabitants of both places do not get along and are known to be quite unfriendly, to the extent that they will not even lend each other a fire.
To remember which Apamya is kosher and which is pasul, the Gemara provides a mnemonic: the pasul one speaks the language of Meshan, as we discussed yesterday, where the people have a terrible lineage. Thus, the Apamya that speaks Meshan is the one that is pasul, as their lineage is questionable.
Now, turning to the Euphrates side of Bavel, we ask: “l’eil bi’Prat ad heicha?” Rav claims it extends to Akra d’Tulbakne, while Shmuel states it reaches Gishra d’Prat, which is lower. Rabbi Yochanan offers another opinion, stating it goes up to Ma’avorat d’Gizma, which is even lower. In this case, Rav appears to be the most lenient, giving Bavel the largest area on the Euphrates side. The Gemara states that Abaye would curse anyone who relied on Rav's opinion, as it suggests that people in that area are considered meyuchas without further inquiry.
However, the Gemara questions why only Rav is cursed. Shmuel was even more lenient, suggesting that Gishra d’Prat is above Akra d’Tulbakne. Thus, the Gemara concludes that if one curses Rav, they certainly should curse Shmuel as well, as he proposed an even broader border. The discussion continues, with the Gemara suggesting that the original borders were established before the Persians moved the bridge, which now complicates the matter.
Abaye then addresses the western side of the Euphrates, asking, “ad heicha?” The inquiry leads to a discussion of the Biram area, which is known to be kosher, as families from Pumbedita marry individuals from Biram without question.
Next, the Gemara shifts to a discussion about the implications of these borders regarding lineage and gittin. The Gemara states that just as there are disputes regarding lineage, there are also disputes regarding gittin. When a person brings a get from Medinat Hayam, the shaliach must testify “be-fanai nichtav u-be-fanai nechtam.” However, since Bavel is considered like Eretz Yisrael, any get from Bavel does not require this testimony.
Rav Yosef explains that while there is a machloket regarding lineage, concerning gittin, all agree that it extends up to the second Agam called the willow swamp. The Gemara then discusses the esteemed cities of Bavel, referring to Chavil Yama as the prime location for lineage, akin to the techelet of Bavel. This area is regarded as the glory of Bavel, where the most distinguished families reside.
Ravina adds that Sisora is also included in this esteemed classification. The Gemara notes that the lineage of these cities has been compromised due to the infiltration of the Kutim, but it clarifies that the rumors about their lineage are unfounded.
As the discussion continues, we explore various cities in Bavel, noting their unique characteristics and the implications for lineage. The Gemara provides insights into the nature of relationships between different communities and how they affect the status of individuals within Bavel.
In conclusion, this extensive discussion highlights the importance of understanding the borders of Bavel, the implications for lineage, and the status of individuals regarding gittin. The distinctions made throughout the Gemara are critical for determining the halachic status of individuals and their ability to marry without further inquiry.