Gittin, Daf Zayin, Part 2
Introduction
The Talmud continues to cite letters concerning various topics. As with above, the parchment was scored before the letter was written.
שְׁלַחוּ לֵיהּ לְמָר עוּקְבָא זִמְרָא מְנָא לַן דַּאֲסִיר
שַׂרְטֵט וּכְתַב לְהוּ אַל תִּשְׂמַח יִשְׂרָאֵל אֶל גִּיל בְּעַמִּים
They sent to Mar Ukba asking: How do we know that playing music is [after the destruction of the Temple] prohibited?
He scored the parchment and wrote to them, Rejoice not, O Israel, to exultation, like the peoples (Hosea 9:1).
After the destruction of the Temple, the rabbis considered music prohibited (the scope of this prohibition and whether it was observed is debated, but this is not the place for a discussion of the topic). Mar Ukba sends a verse supporting this prohibition.
וְלִישְׁלַח לְהוּ מֵהָכָא בַּשִּׁיר לֹא יִשְׁתּוּ יָיִן יֵמַר שֵׁכָר לְשׁוֹתָיו
אִי מֵהָהוּא הֲוָה אָמֵינָא הָנֵי מִילֵּי זִמְרָא דְמָנָא אֲבָל דְּפוּמָּא שְׁרֵי קָא מַשְׁמַע לַן
And let him send from the following source: They do not drink wine with a song; strong drink is bitter to them who drink it (Isaiah 24:9).
If from there, I might have said that this refers to music with an instrument, but singing is permitted. Therefore it teaches us that even singing is prohibited.
The Talmud considers even singing to be prohibited. Had we had only the verse from Isaiah we might have thought that only musical instruments are prohibited.
אֲמַר לֵיהּ רַב הוּנָא בַּר נָתָן לְרַב אָשֵׁי מַאי דִּכְתִיב קִינָה וְדִימוֹנָה וְעַדְעָדָה
אֲמַר לֵיהּ מָתְווֹתָא דְּאֶרֶץ יִשְׂרָאֵל קָחָשֵׁיב
אֲמַר לֵיהּ אַטּוּ אֲנָא לָא יָדַעְנָא דְּמָתְווֹתָא דְּאֶרֶץ יִשְׂרָאֵל קָא חָשֵׁיב אֶלָּא רַב גְּבִיהָא מֵאָרַגִּיזָא אָמַר בָּהּ טַעְמָא כֹּל שֶׁיֵּשׁ לוֹ קִנְאָה עַל חֲבֵירוֹ וְדוֹמֵם שׁוֹכֵן עֲדֵי עַד עוֹשֶׂה לוֹ דִּין
Rav Huna bar Natan said to Rav Ashi: What is it that is written, Kina, and Dimonah, and Adadah (Joshua 15:22).
He said to him: It is listing the cities of Israel.
He said back: Do I not know that the verse is listing cities of Israel. Rather, Rav Geviha from Argiza gave the verse a reason: Anyone who has jealousy (kina) over his friend and yet remains silent (domem) the one who dwells eternally (adei ad) will make a judgment for him.
Rav Huna bar Natan seems to want to give Rav Ashi a creative interpretation of the names of the cities in Joshua 15:22. Rav Ashi says these are just cities nothing creative here. Boo Rav Ashi! He had to know that Rav Huna was fishing for something more.
Rav Huna responds citing the words of another rabbi who does a creative interpretation, one based on puns through these puns, the verse alludes to one who is jealous of his fellow and yet remains silent. God will judge such a person favorably.
אֲמַר לֵיהּ אֶלָּא מֵעַתָּה צִקְלָג וּמַדְמֵנָה וְסַנְסַנָּהּ הָכִי נָמֵי
אֲמַר לֵיהּ אִי הֲוָה רַב גְּבִיהָא מִבֵּי אָרַגִּיזָא הָכָא הֲוָה אָמַר בָּהּ טַעְמָא
רַב אַחָא מִבֵּי חוֹזָאָה אָמַר בַּהּ הָכִי כָּל מִי שֶׁיֵּשׁ לוֹ צַעֲקַת לְגִימָא עַל חֲבֵירוֹ וְדוֹמֵם שׁוֹכֵן בַּסְּנֶה עוֹשֶׂה לוֹ דִּין
He said back to him: If so, you have to explain, Ziklag, and Madmannah, and Sansannah (Joshua 15:31) in a similar manner.
He replied: If Rav Geviha of Bei Argiza were here he would provide a reason.
Rav Aha of Be Hoza a said the following about this: Anyone who has a complain (tz akat) over another one about a sip (legima) and is silent (domem) the one who dwells in the bush (sneh) will make a judgment on his behalf.
Rav Ashi complains if you re going to read this verse creatively, then you must read the other verses creatively as well. Rav Huna bar Natan responds that if Rav Geviha were here, he would be able to do so. And finally, Rav Aha picks up the challenge and finds a similar message using puns on the words in Joshua 15:31.