The Elliot B. Sit edition audio series of the Talmud Bavli brings us to a profound exploration of Bava Metzia, specifically Daf Peh Vav. We dedicate this study to the elevation of the soul of Avraham ben Ester, may God comfort him in Gan Eden. Today, we commence our learning on Peh Hey Amud Bet, beginning with the mention of Shmuel Yarchina'ah. This reference appears three, four, or five lines from the bottom of the page. The Gemara states, “Shmuel Yarchina'ah,” identifying him as the well-known Shmuel, son of Abba, a colleague of Rav. Rashi clarifies that he is referred to as Shmuel Yarchina'ah due to his expertise in the intricacies of the calendar, particularly in the lunar cycles, as the Hebrew term for month is 'yare'ach.' Thus, his nickname reflects his proficiency in this essential aspect of Jewish timekeeping.
Shmuel Yarchina'ah served as the physician to Rabbi, known as Rabbeinu HaKadosh. At one point, Rabbi suffered from an eye ailment. Shmuel proposed to apply an ointment directly into Rabbi's eye, but Rabbi declined, stating, “I cannot bear it.” Shmuel then suggested applying a cream externally. Rabbi again refused, leading Shmuel to cleverly place the medicine under Rabbi's pillow. Remarkably, the potency of the medicine was such that it penetrated through the pillow and Rabbi's skull, ultimately reaching his eye, resulting in a miraculous healing. Rashi elaborates that Shmuel used a hollow reed filled with the ointment, which effectively traversed through Rabbi’s skull, providing the necessary healing.
Despite Shmuel’s efforts, Rabbi struggled to grant him semicha, the formal rabbinic ordination. Time and again, attempts to bestow this honor upon Shmuel fell short, lacking divine assistance. Shmuel reassured Rabbi not to be distressed, stating, “I have seen in the heavenly realm the book of Adam HaRishon.” This book contained the names of all future leaders, and Shmuel noted that his name was inscribed there. It was written that he would be recognized as a wise man but would not bear the title of Rabbi, while the healing of Rabbi would indeed come through him.
The Gemara then transitions to a discussion of Rabbi and Rabbi Natan, who represent the conclusion of the Mishnah. Rashi explains that they were the last of the Tannaim, and during their time, students would recite their teachings in the Beit Midrash without any compiled texts. Each statement was memorized individually, and there was no systematic collection of teachings. Rabbi and Rabbi Natan took it upon themselves to organize these teachings into the Mishnah, encompassing all the rules established by previous generations. They structured the Mishnah in a way that would not be added to significantly after their time.
Rav Ashi and Ravina are introduced as the final authorities in the Gemara, marking the end of the Amoraim. Until their era, there was no systematic arrangement of the Gemara. Questions and discussions arose spontaneously in the Beit Midrash, with each individual providing their reasoning. Rav Ashi and Ravina compiled the discussions of the Amoraim that preceded them, placing them in an orderly fashion alongside the relevant Mishnah. They organized the Gemara, ensuring that all necessary questions and answers were appropriately situated. Their efforts culminated in a comprehensive text that serves as a foundational pillar of Jewish learning.
To remember the contributions of Rav Ashi and Ravina, a mnemonic is provided, based on a verse that hints at their significance. The verse states, “Until I come to the sanctuaries,” where the word “sanctuaries” echoes Rav Ashi’s name, while “I will understand their end” alludes to Ravina, indicating their role as the conclusion of the Amoraim.
Rav Kahana recounts that he heard from Rav Chama bar Barteh deChasa about the tragic fate of Rabbah bar Nachmani, who died due to government persecution. The fear of the king led to his demise, as he was falsely accused of inciting a tax rebellion among the Jewish people. His teachings drew large crowds, causing many to be absent when tax collectors arrived, resulting in a significant loss for the government.
As the government sought to apprehend him, Rabbah evaded capture by constantly moving from one location to another. Eventually, he found himself in the same inn as the government envoy, who was unaware of his presence. The envoy, after consuming two cups of wine, suffered a severe neck injury, which raised concerns among the inn’s residents about the consequences of his condition. They feared that if he did not receive healing, he might report them to the authorities.
To remedy the situation, it was suggested that they give him a third cup to drink, which miraculously restored his health. This act of wisdom led the envoy to suspect that the person he was searching for, Rabbah, was nearby. He resolved not to reveal Rabbah's location, even under threat of torture, demonstrating his loyalty to Rabbah.
As the government officials closed in on Rabbah, he prayed to God for deliverance, and miraculously, the wall of the room he was confined in collapsed, allowing him to escape. He fled to a swamp, where he resumed his Torah studies. At that moment, a significant debate arose in the heavenly academy regarding the laws of tzara'at, a skin condition that could render someone impure.
The Gemara discusses the criteria for determining whether a person is impure based on the sequence of hair growth and the appearance of a white spot. A divine disagreement ensued, with God asserting that the individual should be deemed pure, while the other heavenly scholars disagreed. They concluded that Rabbah bar Nachmani should be summoned to provide a definitive ruling on the matter.
However, the angel of death could not approach Rabbah while he was immersed in Torah study. In his desperation, the angel created a wind that frightened Rabbah, prompting him to fear for his life. As he prepared to surrender his soul to God, he declared the individual to be pure, aligning with God’s original assertion. A divine voice proclaimed his purity, affirming his righteous standing.
As Rabbah passed away, a note descended from heaven announcing his death. The news prompted Abaye and Rava, along with other rabbis, to seek out his burial site, which they discovered through the hovering birds that shaded his body. They mourned him for three days and nights, and a further note instructed them to continue their eulogies for seven days, signifying the profound impact of Rabbah bar Nachmani’s life and teachings.
On the day of his passing, a powerful wind swept across the land, symbolizing the collective grief felt by the Jewish people. An Arab, witnessing the tempest, remarked on the unusual weather, attributing it to the death of Rabbah bar Nachmani. His acknowledgment of Rabbah’s significance highlights the universal respect for the righteous.
The Gemara then transitions to a discussion of Rabbi Shimon ben Chalafta, who, while seeking relief from the heat, instructed his daughter to fan him. He promised her a reward of nard for her service. Before she could fulfill his request, a wind arrived, prompting him to reflect on the divine providence that had provided him with comfort without needing to ask.
This leads to a broader discussion on the importance of customs in business practices. The Gemara emphasizes that one must adhere to local customs, particularly in labor relations. A story involving Rabbi Yochanan ben Matya illustrates this principle, demonstrating how one must navigate the expectations of workers and their customary rights.
Ultimately, the Gemara concludes by affirming the importance of following local customs and practices, as exemplified by the actions of our forefather Avraham, who embodied hospitality and respect for tradition. The teachings of the Talmud remind us of the interconnectedness of our actions and the divine, as we strive to uphold the values instilled in us through our heritage.