מֵעֵין הָעוֹלָם הַבָּא אֵלּוּ הֵן אַבְרָהָם יִצְחָק וְיַעֲקֹב אַבְרָהָם דִּכְתִיב בֵּיהּ בַּכֹּל יִצְחָק דִּכְתִיב בֵּיהּ מִכֹּל יַעֲקֹב דִּכְתִיב בֵּיהּ כֹּל a taste of the World-to-Come. They are: Abraham, Isaac, and Jacob. Abraham, as it is written with regard to him: “And the Lord blessed Abraham with everything” (Genesis 24:1). Isaac, as it is written with regard to him: “And I have eaten from everything” (Genesis 27:33). Jacob, as it is written with regard to him: “Because I have everything” (Genesis 33:11). This teaches that already in their lifetimes they merited everything, i.e., perfection.
שְׁלֹשָׁה לֹא שָׁלַט בָּהֶן יֵצֶר הָרָע אֵלּוּ הֵן אַבְרָהָם יִצְחָק וְיַעֲקֹב דִּכְתִיב בְּהוּ בַּכֹּל מִכֹּל כֹּל וְיֵשׁ אוֹמְרִים אַף דָּוִד דִּכְתִיב וְלִבִּי חָלַל בְּקִרְבִּי וְאִידַּךְ צַעֲרֵיהּ הוּא דְּקָא מַדְכַּר There were three people over whom the evil inclination had no sway. They are: Abraham, Isaac, and Jacob, as it is written with regard to them, respectively: “With everything,” “from everything,” “everything.” The completeness of their blessings means that they did not have to contend with their evil inclinations. And some say that even David was not subject to his evil inclination, as it is written: “And my heart has died within me” (Psalms 109:22), meaning that the evil inclination in his heart was nullified as if his heart had died. And how does the other authority, who does not include David in his list, explain this verse? He is mentioning his travails. David means to say that his heart died within him owing to all the suffering that he endured, but he says nothing about his evil inclination.
תָּנוּ רַבָּנַן שִׁשָּׁה לֹא שָׁלַט בָּהֶן מַלְאַךְ הַמָּוֶת וְאֵלּוּ הֵן אַבְרָהָם יִצְחָק וְיַעֲקֹב מֹשֶׁה אַהֲרֹן וּמִרְיָם אַבְרָהָם יִצְחָק וְיַעֲקֹב דִּכְתִיב בְּהוּ בַּכֹּל מִכֹּל כֹּל מֹשֶׁה אַהֲרֹן וּמִרְיָם דִּכְתִיב בְּהוּ עַל פִּי ה׳ The Sages taught: There were six people over whom the Angel of Death had no sway in their demise, and they are: Abraham, Isaac, and Jacob, Moses, Aaron, and Miriam. Abraham, Isaac, and Jacob, as it is written with regard to them, respectively: “With everything,” “from everything,” “everything”; since they were blessed with everything they were certainly spared the anguish of the Angel of Death. Moses, Aaron, and Miriam, as it is written with regard to them that they died “by the mouth of the Lord” (Numbers 33:38; Deuteronomy 34:5), which indicates that they died with a kiss, and not at the hand of the Angel of Death.
וְהָא מִרְיָם לָא כְּתִיב בָּהּ עַל פִּי ה׳ אָמַר רַבִּי אֶלְעָזָר מִרְיָם נָמֵי בִּנְשִׁיקָה מֵתָה דְּאָתְיָא שָׁם שָׁם מִמֹּשֶׁה וּמִפְּנֵי מָה לֹא נֶאֱמַר בָהּ עַל פִּי ה׳ שֶׁגְּנַאי הַדָּבָר לוֹמַר The Gemara asks: But with regard to Miriam it is not written: “By the mouth of the Lord.” Rabbi Elazar says: Miriam also died with a kiss, as this is learned through a verbal analogy between the word “there” mentioned in regard to Miriam: “And Miriam died there” (Numbers 20:1), and the word “there” mentioned in regard to Moses: “And Moses died there” (Deuteronomy 34:5). And for what reason is “by the mouth of the Lord” not stated with regard to her? It is unseemly to mention death by a kiss with regard to a woman.
תָּנוּ רַבָּנַן שִׁבְעָה לֹא שָׁלַט בָּהֶן רִמָּה וְתוֹלֵעָה וְאֵלּוּ הֵן אַבְרָהָם יִצְחָק וְיַעֲקֹב מֹשֶׁה אַהֲרֹן וּמִרְיָם וּבִנְיָמִין בֶּן יַעֲקֹב אַבְרָהָם יִצְחָק וְיַעֲקֹב דִּכְתִיב [בְּהוּ] בַּכֹּל מִכֹּל כֹּל מֹשֶׁה אַהֲרֹן וּמִרְיָם דִּכְתִיב [בְּהוּ] עַל פִּי ה׳ בִּנְיָמִין בֶּן יַעֲקֹב דִּכְתִיב וּלְבִנְיָמִין אָמַר יְדִיד ה׳ יִשְׁכֹּן לָבֶטַח עָלָיו וְיֵשׁ אוֹמְרִים אַף דָּוִד דִּכְתִיב אַף בְּשָׂרִי יִשְׁכֹּן לָבֶטַח וְאִידַּךְ הָהוּא רַחֲמֵי הוּא דְּקָא בָּעֵי The Sages taught: There were seven people over whom the worm and the maggot had no sway, and they are: Abraham, Isaac, and Jacob, Moses, Aaron and Miriam, and Benjamin, son of Jacob. Abraham, Isaac, and Jacob, as it is written with regard to them, respectively: “With everything,” “from everything,” “everything.” Moses, Aaron, and Miriam, as it is written with regard to them: “By the mouth of the Lord”; Benjamin, son of Jacob, as it is written: “And to Benjamin he said: The beloved of the Lord, he shall dwell in safety by Him” (Deuteronomy 33:12). Even in death, he rests securely, unbothered by worms. And some say that even David is included, as it is written: “My flesh also dwells secure” (Psalms 16:9). The Gemara asks: And how does the other authority, who does not include David, explain this? The Gemara answers: He is asking for mercy, that his flesh should dwell secure and not be subject to worms and maggots, but his request was denied.
תָּנוּ רַבָּנַן אַרְבָּעָה מֵתוּ בְּעֶטְיוֹ שֶׁל נָחָשׁ וְאֵלּוּ הֵן בִּנְיָמִין בֶּן יַעֲקֹב וְעַמְרָם אֲבִי מֹשֶׁה וְיִשַׁי אֲבִי דָּוִד וְכִלְאָב בֶּן דָּוִד וְכוּלְּהוּ גְּמָרָא לְבַר מִיִּשַׁי אֲבִי דָוִד דִּמְפָרַשׁ בֵּיהּ [קְרָא] דִּכְתִיב וְאֶת עֲמָשָׂא שָׂם אַבְשָׁלֹם תַּחַת יוֹאָב עַל הַצָּבָא וַעֲמָשָׂא בֶן אִישׁ וּשְׁמוֹ יִתְרָא הַיִּשְׂרְאֵלִי אֲשֶׁר בָּא אֶל אֲבִיגַיִל בַּת נָחָשׁ אֲחוֹת צְרוּיָה אֵם יוֹאָב וְכִי בַּת נָחָשׁ הִיא וַהֲלֹא בַּת יִשַׁי הִיא דִּכְתִיב וְאַחְיֹתֵיהֶם צְרוּיָה וַאֲבִיגַיִל אֶלָּא בַּת מִי שֶׁמֵּת בְּעֶטְיוֹ שֶׁל נָחָשׁ: The Sages taught in a baraita: There were four people who died only because of the counsel of the primordial snake, in the wake of which all of humanity became mortal, and not on account of any personal sin. And they are: Benjamin, son of Jacob; Amram, father of Moses; Yishai, father of David; and Chileab, son of David. And all of these are known through tradition except for Yishai, father of David, with regard to whom it is written explicitly: “And Absalom placed Amasa over the army instead of Joab, and Amasa was the son of a man whose name was Ithra the Israelite, who engaged in intercourse with Abigail, daughter of Nahash, the sister of Zeruiah, mother of Joab” (II Samuel 17:25). But was Abigail the daughter of Nahash? Was she not the daughter of Yishai, as it is written: “And their sisters were Zeruiah and Abigail” (I Chronicles 2:16)? Rather, she was called “daughter of Nahash” to indicate that she was the daughter of one who died only because of the counsel of the snake.
הַדְרָן עֲלָךְ הַשּׁוּתָּפִין
לֹא יַחְפּוֹר אָדָם בּוֹר סָמוּךְ לְבוֹרוֹ שֶׁל חֲבֵירוֹ וְלֹא שִׁיחַ וְלֹא מְעָרָה וְלֹא אַמַּת הַמַּיִם וְלֹא נִבְרֶכֶת כּוֹבְסִין אֶלָּא אִם כֵּן הִרְחִיק מִכּוֹתֶל חֲבֵירוֹ שְׁלֹשָׁה טְפָחִים וְסָד בְּסִיד MISHNA: A person may not dig a pit close to the pit of another, in order to avoid damaging the latter’s pit. And similarly, one may not dig a ditch, nor a cave, i.e., a covered pit, nor a water channel, nor a launderer’s pond, which is a pit used for washing clothes, unless he distanced all of these three handbreadths from the wall of another and he plasters lime on the place where there is water.
וּמַרְחִיקִים אֶת הַגֶּפֶת וְאֶת הַזֶּבֶל וְאֶת הַמֶּלַח וְאֶת הַסִּיד וְאֶת הַסְּלָעִים מִכּוֹתְלוֹ שֶׁל חֲבֵירוֹ שְׁלֹשָׁה טְפָחִים אוֹ סָד בְּסִיד מַרְחִיקִין אֶת הַזְּרָעִים וְאֶת הַמַּחֲרֵישָׁה וְאֶת מֵי רַגְלַיִם מִן הַכּוֹתֶל שְׁלֹשָׁה טְפָחִים And one must distance the solid residue of produce that has been pressed free of its oil, e.g., the refuse of olives from which oil has been squeezed, and animal manure, and salt, and lime, and rocks three handbreadths from the wall of another, as all these items produce heat and can damage the wall. Or, alternatively, he may plaster the wall with lime to prevent damage. One must likewise distance seeds, i.e., one may not plant seeds, and one may not operate the plow, and one must eliminate urine, three handbreadths from the wall of another.
וּמַרְחִיקִין אֶת הָרֵיחַיִם שְׁלֹשָׁה מִן הַשֶּׁכֶב שֶׁהֵן אַרְבָּעָה מִן הָרֶכֶב וְאֶת הַתַּנּוּר שְׁלֹשָׁה מִן הַכִּלְיָא שֶׁהֵן אַרְבָּעָה מִן הַשָּׂפָה: The mishna continues: And one must distance a mill from a neighbor’s wall by three handbreadths from the lower stone of the mill, which is four handbreadths from the smaller upper stone of the mill. And there must be a distance of three handbreadths from the protruding base [hakalya] of an oven until the wall, which is four handbreadths from the narrow upper rim [hassafa] of the oven.