Eruvin 27a, b

Where to begin?

Today's daf is filled with fascinating ideas and exercises.  I'll do my best to share the basics.

Rabbi Yochanan tells us that "One may not learn from general statements... even in a place where it says 'except'".  The rabbis attempt to explain this statement.

• this is a caution: we must be careful to recognize that there will ALWAYS be exceptions - and further exceptions - to the rule.

• the rabbis apply this to tannaim, who are often vague, and not to ammoraim.

• time-bound, positive commandments (ie. men are obliged; women are exempt) are used as a proof for this idea.
• women are exempt EXCEPT for mitzvot of eating matza on Pesach, rejoicing on Festivals, assembling at the Temple once every seven years on Sukot after the Sabbatical year.
• women are obligated EXCEPT for mitzvot of Torah study, be fruitful and multiply, pidion haben (not time bound)
• Thus we cannot learn from general statements, even with 'exceptions', as there may be further exceptions.

• another general statement is used as a proof: 
• "anything that a zav carries is ritually impure EXCEPT for objects humans lie down or sit upon".  
• But if a zav rides on a saddle, the front of the saddle is impure as well.  
• Thus we cannot learn from generalized statements, even with 'exceptions', as there may be further exceptions.

• a final general statement is shared as proof, and this statement gets us back to eruvim:
• we can establish an eruv via many types of food, but not for water or salt.  
• However, more exceptions exist: truffles and mushrooms
• Thus we cannot learn from generalized statements, even with given 'exceptions'.

The rabbis discuss what foods are allowed to be bought with second-tithe money.

They concurrently discuss what foods are allowed to be used in establishing an eruv.

We learn that salt and water mixed together are valid for use with an eruv, but do not become "produce" which is necessary for purchasing with the second tithe. (Oil is commonly added to salt and water for purposes of an eruv).

Ben Bag Bag is a much respected rabbi who appears for the first time in Eruvin 27b.  He likely was a contemporary of Hillel and Shammai.  His statement is used to help us understand the concepts of generalization, detail, amplification and restriction.

Ben Bag Bag tells us that "And you shall bestow the money on all that your heart desires, on oxen on sheep, on wine, on strong drink, on whatever your soul requests" (Deuteronomy 14:26).  After analyzing what is meant by each animal and each object, we move into something more akin to literary criticism than anything else. 

Rabbi Akiva and Rabbi Yishmael establish general rules to help us understand the writings of the Sages.  Details always limit the scope of generalizations.  Generalizations almost always expand on the example stated.  Amplification and restrictions limit the generalization.  

The order of the presentation of these elements will determine how the phrase is interpreted and applied.  In Bag Bag's analysis of the biblical verse above, we see an amplification (... all that your heart desires), followed by details and restrictions (on oxen, on sheep...), ending with another amplification (whatever your soul requests).  Everything has been amplified, the rabbis explain.  But what has been restricted from inclusion in the detail?  Rabbi Eliezer  tell us: brine.  Because "brine is not at all similar to the items listed in the verse".  Thus Rabbi Yehuda ben Gadish concludes that water and salt are restricted.

Circle back: water and salt cannot be bought with the second tithe.

Whew!

Finally, 27b introduces us to "produce of produce", which includes things that come from produce - from a calf coming from a cow to a grape coming from a seed.  

We also learn that the details of Bag Bag's interpretation are also the "offspring of the offspring of the earth."  Anything that benefits from the ground is included, possibly including fish, who require the early of the sea floor.

I cannot stop smiling, thinking that Rabbi Yochanan was warning us not to generalize.  We are supposed to be looking for exceptions to the rule.  We are supposed to expect exceptions.  The self-righteous, sure-footedness of extremism is stopped in its tracks.  Rabbi Yochanan understood that we would want to apply his statements to all situations.  He attempted to protect us from ourselves.  What happened??