(Continuation of Mishnah): One may distance the Pasim as far [from the well] as desired, on condition that he increases Pasim [so that the gap between Pasim is no more than two teams];

R. Yehudah says, the area enclosed may be up to Beis Sa'atayim.

Chachamim: Beis Sa'atayim is the limit for [areas that are not Hukaf l'Dirah (surrounded for residential needs), such as] a garden or Karfef (an enclosed area without a roof);

There is no limit for a Dir (a field where one grazes animals to fertilize it), Sahar (a Dir in the city) Rechavah (a Chatzer in back of houses) or Chatzer. (These are Hukaf l'Dirah.)

One may distance as much as desired, on condition that he increases Pasim.

Version #1 (Gemara) Suggestion: Our Mishnah is unlike Chananya:

(Beraisa): One may make Pasim around a [water] pit and ropes [using Lavud - 16b] for a caravan;

Chananya says, ropes permit a pit, but Pasim do not.

Rejection: It is even like Chananyah. The Mishnah permits Pasim around a well [which gets water from an underground source]. Chananya forbids them for a pit [which only stores water poured in from above].

Version #2 - Inference: Chananya did not say 'ropes permit a pit, and Pasim permit a well.' This implies that he does not distinguish between them!

Suggestion: Our Mishnah is unlike Chananya!

Rejection: It is even like Chananya. He discusses only what the first Tana discussed. (end of Version #2)

Suggestion: Our Mishnah is unlike R. Akiva!

(Mishnah - R. Akiva): Pasim permit a public well or pit, or a private well, but a Mechitzah 10 Tefachim tall is required for a private pit.

Our Mishnah permits Pasim for a well, but not for a pit [even if it is public]!

Rejection: It is even like R. Akiva. The Mishnah discusses a well of flowing water, for Pasim permit it whether it is public or private. It does not discuss a pit, for Pasim permit only a public pit.

Suggestion: Our Mishnah is unlike R. Yehudah ben Bava!

(Mishnah - R. Yehudah ben Bava): Pasim permit only a public well.

Our Mishnah permits Pasei Bira'os (all wells), even a private well!

Rejection: It is even like R. Yehudah. It discusses public wells in general.

Question: What is the meaning of the word Deyumadim?

Answer (R. Yirmeyah ben Elazar): It means Deyo Omdim (two that stand).

(Mishnah - R. Yehudah): All bad figs [of Demai] are exempt (surely, the owner was not stingy about them and tithed them), except for Diyufra.

Question: What is this?

Answer (Ula): It is a tree that produces fruits twice a year.

(R. Yirmeyah ben Elazar): Hash-m created Adam with two Partzufim - "Achor va'Kedem Tzartani" (his back resembled his front. Partzuf Panim usually refers to the face, but here it refers to a full bodily form - see (n) below.)

(Rav or Shmuel): "Va'Yiven Hash-m Elokim Es ha'Tzela" - Chavah was formed from one Partzuf of Adam;

(The other of Rav and Shmuel): She was formed from a tail [which Adam was created with].

Question: According to the first opinion, we understand "Achor va'Kedem Tzartani." How does the latter opinion explain this?

Answer (R. Ami): Adam was Achor (the last) of Ma'aseh Bereishis, and he was Kedem (the first) to be punished.

Question: We understand that he was the last of Ma'aseh Bereishis, for he was created on Erev Shabbos. In what sense was he the first to be punished?

Suggestion: He was first to be cursed.

Rejection: First the snake was cursed, then Chavah, and then Adam!

Answer: Man was punished first in the flood, before animals -- "va'Yimach... me'Adam v'Ad Behemah."

Question: According to the first opinion [that Chavah was formed from a Partzuf], we understand the two 'Yudin' in "va'Yitzer";

according to the latter opinion, why are there two 'Yudin'?

Answer: This teaches like R. Shimon ben Pazi. (The 'Yudin' allude to two ways to read va'Yitzer). Vay (woe to me) from Yitzri (my Yetzer ha'Ra. It will torment me if I obey Hash-m). Vay (woe to me) from Yotzri (Hash-m, who formed me, if I succumb to Yitzri).

Question: According the first opinion, we understand "Zachar u'Nkevah Bera'am." (One Partzuf was male, and the other was female);

According to the latter opinion, how can we explain this?

Answer - contradiction (R. Avahu): It says "Zachar u'Nkevah Bera'am", and it says "Ki b'Tzelem Elokim Asah Es ha'Adam!" (This connotes a single creation.)

Resolution: Hash-m originally intended to create two. He actually created only one.

Question: According the first opinion, we understand "va'Yisgor Basar Tachtenah." (He put skin in place of the removed Partzuf.) According to the latter opinion, how can we explain this?

Answer (R. Yirmeyah): He covered up the place where he cut [off the tail].

According the latter opinion, we understand "va'Yiven." (A tail was made into a person.) According to the first opinion, Chavah was already made!

Answer #1 (R. Shimon ben Menasiya): Hash-m braided Chavah's hair and brought her to Adam;

Braiding is called 'Binyan' in the language of certain islands.

Answer #2 (Rav Chisda): Hash-m built her like a storehouse, which is wide at the bottom and narrow on top, in order to hold produce. A woman is shaped similarly, in order to hold a fetus.

"Va'Yvi'eha El ha'Adam" - Hash-m was like a Shushbin (a dear friend who helps make a wedding) to Adam;

This teaches proper conduct, that someone important should not scorn to be a Shushbin for someone less important.

Question: According to the opinion that there were two Partzufim, which faced forward (the direction in which Adam walked)?

Answer (Rav Nachman bar Yitzchak): Presumably, the male faced forward;

(Beraisa): One may not walk behind a woman on the road, even one's wife. (See note 10 in Appendix.)

If he encounters a woman in front of him on a bridge, he should go to her side until he passes her. (The Poskim do not limit the Isur to a married woman. Perhaps Rashi agrees, and he says 'married woman' merely to exclude one's wife.)

Anyone who (Tosfos Berachos 61a - regularly) goes behind a woman in a river has no share in the world to come. (When she lifts up her clothing to keep it dry, he will see.)

(Beraisa): If one counts out coins to a woman in order to look at her [hand - see note 11 in Appendix], even if he has Torah and Mitzvos like Moshe, he will not be spared from Gehinom - "Yad l'Yad Lo Yinakeh Ra".

(Rav Nachman): Mano'ach (Shimshon's father) was an ignoramus -- "va'Yelech Mano'ach Acharei Ishto".

Objection (Rav Nachman bar Yitzchak): It also says "va'Yakam va'Yelech Achareha" [and 'va'Yelech Elkanah Acharei Ishto.' This is not a verse. See note 12 in Appendix.] You cannot say that Elisha [and Elkanah] was (were) unlearned!

Regarding Elisha [and Elkanah], you must say it means 'he followed her words and counsel.' The same applies to Mano'ach.

(Rav Ashi): According to Rav Nachman's understanding, Mano'ach did not even learn Chumash [properly]. "Va'Takam Rivkah v'Na'aroseha...va'Telachnah Acharei ha'Ish", not in front [of Eliezer. Ga'on Yakov - even though the other girls were single, they walked in back. Likewise, one's wife should walk in back.]

(R. Yochanan): It is better to walk behind a lion than behind a woman;

It is better to walk behind a woman than behind idolatry (Maharsha - lest he be lured to serve idolatry. Einayin l'Mishpat (Berachos) - he should not go behind an idolater, lest the idolater kill him);

It is better to walk behind idolatry than behind a Beis ha'Keneses when the congregation is praying (if it will look like he has no Yir'as Shamayim and does not want to pray with them. It is permitted if he is carrying a load or riding a donkey, or if there is another entrance, or if he is wearing Tefilin).

(R. Yirmeyah ben Elazar): The years that Adam ha'Rishon was in Niduy (excommunication due to his sin) he propagated damaging spirits. "Va'Ychi Adam Sheloshim u'Me'as Shanah va'Yoled bi'Dmuso k'Tzalmo", implies that before this, he fathered things not in his image.

Question (Beraisa - R. Meir): [After he sinned] Adam ha'Rishon was a great Chasid. When he saw that death was decreed on the world through himself, for 130 years he fasted, separated from his wife (Kayin and Hevel were already born - Rashi Bereishis 4:1) and wore belts of fig shoots on his flesh [to afflict himself].

Answer: The spirits arose from unintentional seminal emissions.

(R. Yirmeyah ben Elazar): We may tell part of a person's praise in front of him, and all of it not in front of him. Hash-m told Noach "Ki Oscha Ra'isi Tzadik Lifanai ba'Dor ha'Zeh", and not in front of him He wrote "Noach Ish Tzadik Tamim Hayah b'Dorosav."

(R. Yirmeyah ben Elazar) Question: What is the meaning of "v'Hinei Ale Zayis Taraf b'Fiha"?

Answer: The dove 'told' Hash-m 'I prefer to depend on You for my food, even if it is as bitter as olive trees (Tosfos), rather than to rely on people, even if their food is as sweet as honey';

It says here "Taraf b'Fiha", like "Hatrifeni Lechem Chuki."

(R. Yirmeyah ben Elazar): If Torah is heard in a house at night, it will not be destroyed - "v'Lo Amar Aye Eloka Osai (there will not be lamentation over desolation) Nosen Zemiros ba'Laylah (if Torah is learned at night)."

(R. Yirmeyah ben Elazar): After the Churban, it suffices for the world to use two letters [of Hash-m's name, to praise or bless] - "Kol ha'Neshamah Tehalel Kah Halelukah." (His four letter name may be pronounced as written only for Birkas Kohanim in the Mikdash.)

(R. Yirmeyah ben Elazar): Bavel was cursed, and also its neighbors were cursed -- "v'Samtiha l'Morash Kipod v'Agmei Mayim." (Wild animals will be in Bavel, and they will damage the surrounding area);

Shomron (the capital of the 10 tribes) was cursed, but its neighbors (Tosfos ha'Rosh - Yehudah) were blessed - "v'Samti Shomron l'Iy ha'Sadeh la'Mata'ei Charem." (It will be a vineyard. Others will benefit from it.)