Pesachim 3B

משום בניו ⁠— אורחא הוא.

due to his children, as it is standard practice for children to ride.

והכתיב: ״והיא רכבת על החמור״! התם, משום ביעתותא דליליא ⁠— אורחא הוא. ואיבעית אימא: משום ביעתותא דליליא ⁠— ליכא, משום ביעתותא דדוד ⁠— איכא. ואיבעית אימא: ביעתותא דדוד ⁠— נמי ליכא, משום ביעתותא דהר ⁠— איכא.

The Talmud raises another difficulty. But isn’t it written with regard to Abigail: “And it was so, as she rode on her donkey and came down by the covert of the mountain” (I Samuel 25:20). This verse employs the language of riding in reference to a woman on a donkey. The Talmud answers: There, due to the fear of the night, it is standard practice for a woman to ride and not merely sit on the donkey. And if you wish, say instead: There is no consideration due to the fear of the night that would explain why she was permitted to ride in the regular manner; rather, there is a consideration due to fear of David. And if you wish, say instead: There is no consideration due to fear of David either; however, there is a consideration due to the fear of the incline when riding down the mountain.

ובאורייתא מי לא כתיב ״טמא״? אלא: כל היכא דכי הדדי נינהו ⁠— משתעי בלשון נקיה, כל היכא דנפישין מילי ⁠— משתעי בלשון קצרה. כדאמר רב הונא אמר רב, ואמרי לה, אמר רב הונא אמר רב משום רבי מאיר: לעולם ישנה אדם לתלמידו דרך קצרה.

The Talmud asks: But isn’t the word impure written in the Torah? Apparently, the Torah does not consistently employ euphemisms, and indeed the word impure appears regularly. Rather, anywhere that two phrases are equal in length, the verse speaks employing a euphemism. Anywhere that the words of the euphemism are more numerous, requiring a lengthier description, the Torah speaks employing concise language, in accordance with that which Rav Huna said that Rav said, and some say it was Rav Huna who said that Rav said in the name of R' Meir: A person should always teach his student in a concise manner.