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.

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.

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.

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.

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.

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.

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.

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.

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.