Rabbi Kornfeld said to write with any quesitons, so I actually have one. The Gemara in Taanis Daf 5a in the middle learns a drasha from the end of Shir Hamaalos - Tehilim 126, The words "haloch yelech uvocho, nosei meshech Hazorah, bo yavo Birinah" refer to the Shor that would plow and be hungry and then by the time it came back, the grain had sprouted and there was food for it to eat. Then the gemara saya "Nosei Alumosov" refers to the fact (according to Rashi, st least) that usually a Koneh is 3 or 4 times the length of the shiboles. In this case, the shiboles was twice the size of the koneh.
When I first learned this, I thought it still had something to do with the Shor (and its load?), but now I think it may just be referring to the fact that the food was plentiful, as the shiboles was so big. I guess my question is, does this have anything to do with the shor, or is it just that the grains that grew had a very large amount of food on them.
Thank you very much in advance.
Moshe Golden, Providence, RI USA
No, this does not have to do with the Shor.
I think that your confusion was caused by a Girsa mistake in Rashi. According to the way Rashi explains this Gemara, there are three statements in the Pasuk:
1. ha'Zorim b'Dim'ah b'Rinah Yiktzoru: The grain grew and was harvested miraculously fast
2. Haloch Yelech u'Vacho Nosei Meshech ha'Zara, Bo Yavo v'Rinah - the oxen ate grain the grass that immediately grew from the furrow they just now plowed, causing them to rejoice.
3. Nosei Alumosav - each stalk of grain had seed twice as long as the stalk
Rashi clearly connects "Bo Yavo v'Rinah" with the previous words - which is the way the Derasha appears in our Gemara. If so, the words "Nosei Alumosav" are being explained independently. But an apparent printer's error in Rashi put the words "Mai Bo Yavo v'Rinah Nosei Alumosav" in the beginning of Rashi's comment, making it look as though the words "Bo Yavo v'Rinah" were also part of this third Derasha.
I suggest that those words should be erased, to match the way our Gemara cites the verse for the third part of the Derasha.