Masechet Avodah Zarah
Masechet Avodah Zarah is sponsored by the Talmud class of Congregation Beth Jacob in Redwood City, CA, in honor of the Hadran staff who make learning possible.
This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on his 1st yahrzeit. As an educator, principal of Yeshiva of Flatbush, and community rabbi, he inspired thousands with his wisdom, warmth, and unwavering commitment to Torah.
This week’s learning is sponsored by Ruth and David Kahan in honor of Dr. Jody Dushay and Prof. Paul Gompers. “In gratitude for the ongoing and incredibly gracious hospitality!”
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Masechet Avodah Zarah
Masechet Avodah Zarah is sponsored by the Talmud class of Congregation Beth Jacob in Redwood City, CA, in honor of the Hadran staff who make learning possible.
This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on his 1st yahrzeit. As an educator, principal of Yeshiva of Flatbush, and community rabbi, he inspired thousands with his wisdom, warmth, and unwavering commitment to Torah.
This week’s learning is sponsored by Ruth and David Kahan in honor of Dr. Jody Dushay and Prof. Paul Gompers. “In gratitude for the ongoing and incredibly gracious hospitality!”
Avodah Zarah 3
לוֹמַר, שֶׁאַף עַל פִּי שֶׁמְּקַיְּימִין אוֹתָן אֵין מְקַבְּלִין עֲלֵיהֶם שָׂכָר.
This serves to say that even if they fulfill the seven Noahide mitzvot they do not receive a reward for their fulfilment.
וְלָא? וְהָתַנְיָא: הָיָה רַבִּי מֵאִיר אוֹמֵר: מִנַּיִן שֶׁאֲפִילּוּ גּוֹי וְעוֹסֵק בַּתּוֹרָה שֶׁהוּא כְּכֹהֵן גָּדוֹל? תַּלְמוּד לוֹמַר: ״אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם״, כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים לֹא נֶאֱמַר, אֶלָּא ״הָאָדָם״, הָא לָמַדְתָּ שֶׁאֲפִילּוּ גּוֹי וְעוֹסֵק בַּתּוֹרָה הֲרֵי הוּא כְּכֹהֵן גָּדוֹל.
The Gemara asks: And are they not rewarded for fulfilling those mitzvot? But isn’t it taught in a baraita that Rabbi Meir would say: From where is it derived that even a gentile who engages in Torah study is considered like a High Priest? The verse states: “You shall therefore keep My statutes and My ordinances, which if a person do, and shall live by them” (Leviticus 18:5). It is not stated: Priests, Levites, and Israelites, but rather the general term “person.” From here you learn that even a gentile who engages in the study of Torah is like a High Priest. This demonstrates that gentiles are rewarded for fulfilling mitzvot, despite the fact that they are not commanded to do so.
אֶלָּא לוֹמַר לָךְ, שֶׁאֵין מְקַבְּלִין עֲלֵיהֶם שָׂכָר כִּמְצוֶּּוה וְעוֹשֶׂה, אֶלָּא כְּמִי שֶׁאֵינוֹ מְצוֶּּוה וְעוֹשֶׂה, דְּאָמַר רַבִּי חֲנִינָא: גָּדוֹל הַמְצוֶּּוה וְעוֹשֶׂה יוֹתֵר מִשֶּׁאֵינוֹ מְצוֶּּוה וְעוֹשֶׂה.
Rather, the verse serves to tell you that they do not receive as great a reward for their fulfillment as one who is commanded and performs a mitzva. Rather, they receive a lesser reward, like that of one who is not commanded and still performs a mitzva. As Rabbi Ḥanina says: Greater is one who is commanded to do a mitzva and performs it than one who is not commanded and performs it.
אֶלָּא כָּךְ אוֹמְרִים הַגּוֹיִם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, יִשְׂרָאֵל שֶׁקִּיבְּלוּהָ הֵיכָן קִיְּימוּהָ?
The Gemara returns to the discussion between God and the nations of the world, whose claims are rejected with the rebuttal that they did not receive the Torah because they did not fulfill the seven Noahide mitzvot that were incumbent upon them. Rather, this is what the gentiles say before the Holy One, Blessed be He: Master of the Universe, as for the Jewish people who accepted the Torah, where is the evidence that they fulfilled its mitzvot?
אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲנִי מֵעִיד בָּהֶם שֶׁקִּיְּימוּ אֶת הַתּוֹרָה כּוּלָּהּ. אוֹמְרִים לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כְּלוּם יֵשׁ אָב שֶׁמֵּעִיד עַל בְּנוֹ? דִּכְתִיב: ״בְּנִי בְּכוֹרִי יִשְׂרָאֵל״. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: שָׁמַיִם וָאָרֶץ יָעִידוּ בָּהֶם שֶׁקִּיְּימוּ אֶת הַתּוֹרָה כּוּלָּהּ.
The Holy One, Blessed be He, says to them in response: I will testify about the Jewish people that they fulfilled the Torah in its entirety. The nations say before Him: Master of the Universe, is there a father who can testify about his son? As it is written: “Israel is My son, My firstborn” (Exodus 4:22). Since God is considered the Father of the Jewish people, He is disqualified from testifying on their behalf. The Holy One, Blessed be He, said to them: Heaven and earth will testify about them that they fulfilled the Torah in its entirety.
אוֹמְרִים לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, שָׁמַיִם וָאָרֶץ נוֹגְעִין בְּעֵדוּתָן, שֶׁנֶּאֱמַר: ״אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי״, (דְּאָמַר) [וְאָמַר] רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: מַאי דִּכְתִיב: ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי״? מְלַמֵּד שֶׁהִתְנָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם מַעֲשֵׂה בְרֵאשִׁית, וְאָמַר: אִם יִשְׂרָאֵל מְקַבְּלִין אֶת תּוֹרָתִי מוּטָב, וְאִם לָאו — אֲנִי אַחֲזִיר אֶתְכֶם לְתוֹהוּ וָבוֹהוּ.
The nations say before Him: Master of the Universe, in this matter the testimony of heaven and earth is tainted by a conflict of interest, as it is stated: “If My covenant be not with day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25). And concerning this verse, Rabbi Shimon ben Lakish says: What is the meaning of that which is written: “And there was evening and there was morning, the sixth day” (Genesis 1:31)? This teaches that the Holy One, Blessed be He, established a condition with the acts of Creation, and said: If the Jewish people accept My Torah at the revelation at Sinai, all is well, but if they do not accept it, I will return you to the primordial state of chaos and disorder.
וְהַיְינוּ דְּאָמַר חִזְקִיָּה, מַאי דִּכְתִיב: ״מִשָּׁמַיִם הִשְׁמַעְתָּ דִּין אֶרֶץ יָרְאָה וְשָׁקָטָה״? אִם יָרְאָה לָמָּה שָׁקְטָה, וְאִם שָׁקְטָה לָמָּה יָרְאָה? אֶלָּא בַּתְּחִלָּה יָרְאָה, וּלְבַסּוֹף שָׁקְטָה.
And this is similar to that which Ḥizkiyya says with regard to a different matter: What is the meaning of that which is written: “You caused sentence to be heard from heaven; the earth feared, and was silent” (Psalms 76:9)? If the earth feared, why was it silent, and if it was silent, why did it fear? One who is afraid does not stay silent, and one who remains silent thereby demonstrates that he is not afraid. Rather, this is the meaning of the verse: At first, when God came to give the Torah to the Jewish people, the earth feared that they might not accept it, and it would be destroyed. This is alluded to by the phrase “You caused sentence to be heard.” But ultimately, when the Jews accepted the Torah, the earth was silent. Consequently, heaven and earth are interested parties and cannot testify about the Jewish people’s commitment to the Torah.
אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: מִכֶּם יָבֹאוּ וְיָעִידוּ בָּהֶן בְּיִשְׂרָאֵל שֶׁקִּיְּימוּ אֶת הַתּוֹרָה כּוּלָּהּ, יָבֹא נִמְרוֹד וְיָעִיד בְּאַבְרָהָם שֶׁלֹּא עָבַד עֲבוֹדָה זָרָה, יָבֹא לָבָן וְיָעִיד בְּיַעֲקֹב שֶׁלֹּא נֶחְשַׁד עַל הַגָּזֵל, תָּבֹא אֵשֶׁת פּוֹטִיפֶרַע וְתָעִיד בְּיוֹסֵף שֶׁלֹּא נֶחְשַׁד עַל הָעֲבֵירָה.
Instead, the Holy One, Blessed be He, says to the nations: Let the witnesses come from among you and testify that the Jewish people fulfilled the Torah in its entirety. Let Nimrod come and testify about Abraham that he did not engage in idol worship. Let Laban come and testify about Jacob that he is not suspect with regard to robbery (see Genesis 31:36–42). Let the wife of Potiphar come and testify about Joseph that he is not suspect with regard to the sin of adultery (see Genesis 39:7–12).
יָבֹא נְבוּכַדְנֶצַּר וְיָעִיד בַּחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה שֶׁלֹּא הִשְׁתַּחֲווּ לַצֶּלֶם, יָבֹא דָּרְיָוֶשׁ וְיָעִיד בְּדָנִיֵּאל שֶׁלֹּא בִּיטֵּל אֶת הַתְּפִלָּה, יָבֹא בִּלְדַּד הַשּׁוּחִי וְצוֹפַר הַנַּעֲמָתִי וֶאֱלִיפַז הַתֵּימָנִי וֶאֱלִיהוּ בֶּן בַּרַכְאֵל הַבּוּזִי וְיָעִידוּ בָּהֶם בְּיִשְׂרָאֵל שֶׁקִּיְּימוּ אֶת כָּל הַתּוֹרָה כּוּלָּהּ, שֶׁנֶּאֱמַר: ״יִתְּנוּ עֵדֵיהֶם וְיִצְדָּקוּ״.
Let Nebuchadnezzar come and testify about Hananiah, Mishael, and Azariah that they did not prostrate themselves before a graven image. Let Darius come and testify about Daniel that he did not neglect his prayer (see Daniel 6). Let Bildad the Shuhite, and Zophar the Naamathite, and Eliphaz the Temanite, and Elihu, son of Barachel, the Buzite, friends of Job (see Job 2:11 and 32:2) come and testify about the Jewish people that they fulfilled the Torah in its entirety. As it is stated: “All the nations are gathered together…let them bring their witnesses, that they may be justified” (Isaiah 43:9), i.e., the gathered gentiles will submit testimony on behalf of the Jewish people and demonstrate the Jews’ righteousness.
אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, תְּנֶהָ לָנוּ מֵרֹאשׁ וְנַעֲשֶׂנָּה. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא: שׁוֹטִים שֶׁבָּעוֹלָם! מִי שֶׁטָּרַח בְּעֶרֶב שַׁבָּת יֹאכַל בְּשַׁבָּת, מִי שֶׁלֹּא טָרַח בְּעֶרֶב שַׁבָּת מֵהֵיכָן יֹאכַל בְּשַׁבָּת? אֶלָּא אַף עַל פִּי כֵן, מִצְוָה קַלָּה יֵשׁ לִי וְסוּכָּה שְׁמָהּ, לְכוּ וַעֲשׂוּ אוֹתָהּ.
The gentiles say before Him: Master of the Universe, give us the Torah afresh and we will perform its mitzvot. The Holy One, Blessed be He, says to them in response: Fools of the world! Do you think you can request this? One who takes pains on Shabbat eve will eat on Shabbat, but one who did not take pains on Shabbat eve, from where will he eat on Shabbat? The opportunity for performing mitzvot has already passed, and it is now too late to ask to perform them. But even so, I have an easy mitzva to fulfill, and its name is sukka; go and perform it.
וּמִי מָצֵית אָמְרַתְּ הָכִי? וְהָא אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מַאי דִּכְתִיב ״אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם״, הַיּוֹם לַעֲשׂוֹתָם וְלֹא לְמָחָר לַעֲשׂוֹתָם, הַיּוֹם לַעֲשׂוֹתָם וְלֹא הַיּוֹם לִיטּוֹל שָׂכָר.
The Gemara asks: And how can you say so, that it is possible to perform a mitzva after the end of this world? But doesn’t Rabbi Yehoshua ben Levi say: What is the meaning of that which is written: “You shall therefore keep the commandment, and the statutes, and the ordinances, which I command you this day, to do them” (Deuteronomy 7:11)? This verse teaches that today, in this world, is the time to do them, but tomorrow, in the World-to-Come, is not the time to do them. Furthermore, today is the time to do them, but today is not the time to receive one’s reward, which is granted in the World-to-Come.
אֶלָּא, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו. וְאַמַּאי קָרֵי לֵיהּ ״מִצְוָה קַלָּה״? מִשּׁוּם דְּלֵית בַּיהּ חֶסְרוֹן כִּיס.
The Gemara explains: But even so, God gave the nations an opportunity to perform a mitzva, as The Holy One, Blessed be He, does not deal tyrannically [beteruneya] with His creations, but wants them to feel that they have been judged fairly. The Gemara asks: And why does God call the mitzva of sukka an easy mitzva to fulfill? Because performing the mitzva involves no monetary loss.
מִיָּד כׇּל אֶחָד וְאֶחָד נוֹטֵל וְהוֹלֵךְ וְעוֹשֶׂה סוּכָּה בְּרֹאשׁ גַּגּוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַקְדִּיר עֲלֵיהֶם חַמָּה בִּתְקוּפַת תַּמּוּז, וְכׇל אֶחָד וְאֶחָד מְבַעֵט בְּסוּכָּתוֹ וְיוֹצֵא, שֶׁנֶּאֱמַר: ״נְנַתְּקָה אֶת מוֹסְרוֹתֵימוֹ וְנַשְׁלִיכָה מִמֶּנּוּ עֲבֹתֵימוֹ״. מַקְדִּיר? וְהָא אָמְרַתְּ: אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו! מִשּׁוּם דְּיִשְׂרָאֵל נָמֵי זִימְנֵי
Immediately, each and every gentile will take materials and go and construct a sukka on top of his roof. And the Holy One, Blessed be He, will set upon them the heat [makdir] of the sun in the season of Tammuz, i.e., the summer, and each and every one who is sitting in his sukka will be unable to stand the heat, and he will kick his sukka and leave, as it is stated: “Let us break their bands asunder, and cast away their cords from us” (Psalms 2:3). The Gemara asks: Why does God heat the sun over them? But didn’t you say that the Holy One, Blessed be He, does not deal tyrannically with His creations? The Gemara answers: This is not considered dealing tyrannically with the gentiles, because for the Jewish people as well, there are times
דְּמָשְׁכָא לְהוּ תְּקוּפַת תַּמּוּז עַד חַגָּא, וְהָוֵי לְהוּ צַעֲרָא. וְהָאָמַר רָבָא: מִצְטַעֵר פָּטוּר מִן הַסּוּכָּה! נְהִי דְּפָטוּר, בַּעוֹטֵי מִי מְבַעֲטִי?
when the season of Tammuz extends until the festival of Sukkot, and in such years sitting in the sukka causes them suffering. The Gemara asks: But doesn’t Rava say that one who suffers in the sukka is exempt from performing the mitzva of sukka, and under these circumstances even a Jew is permitted to leave the sukka? If so, why are the gentiles criticized for leaving? The Gemara answers: Granted that one is exempt from performing the mitzva and is permitted to leave his sukka, but should one kick it?
מִיָּד, הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וּמְשַׂחֵק עֲלֵיהֶן, שֶׁנֶּאֱמַר: ״יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק וְגוֹ׳״. אָמַר רַבִּי יִצְחָק: אֵין שְׂחוֹק לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא אוֹתוֹ הַיּוֹם בִּלְבַד.
The Gemara resumes its narration: Immediately, the Holy One, Blessed be He, sits and makes sport of those gentiles, i.e., He laughs at them, as it is stated: “He that sits in heaven makes sport, the Lord has them in derision” (Psalms 2:4). With regard to this verse, Rabbi Yitzḥak says: There is no making sport for the Holy One, Blessed be He, but on that day alone.
אִיכָּא דְּמַתְנֵי לְהָא דְּרַבִּי יִצְחָק אַהָא, דְּתַנְיָא: רַבִּי יוֹסֵי אוֹמֵר: לְעָתִיד לָבֹא בָּאִין אוּמּוֹת הָעוֹלָם וּמִתְגַּיְּירִין. וּמִי מְקַבְּלִינַן מִינַּיְיהוּ? וְהָתַנְיָא: אֵין מְקַבְּלִין גֵּרִים לִימוֹת הַמָּשִׁיחַ, כַּיּוֹצֵא בוֹ לֹא קִבְּלוּ גֵּרִים לֹא בִּימֵי דָוִד וְלֹא בִּימֵי שְׁלֹמֹה!
There are those who teach that which Rabbi Yitzḥak subsequently said with regard to this matter, as it is taught in a baraita that Rabbi Yosei says: In the future, the nations of the world will come and convert. The Gemara asks: And do we accept them as converts at that time? But isn’t it taught in another baraita: The court does not accept converts in the days of the Messiah; similarly, they did not accept converts either in the days of David or in the days of Solomon, due to a concern that these people wanted to convert for ulterior motives, because the Jewish people were mighty and respected?
אֶלָּא שֶׁנַּעֲשׂוּ גֵּרִים גְּרוּרִים, וּמַנִּיחִין תְּפִילִּין בְּרָאשֵׁיהֶן, תְּפִילִּין בִּזְרוֹעוֹתֵיהֶם, צִיצִית בְּבִגְדֵיהֶם, מְזוּזָה בְּפִתְחֵיהֶם.
Rather, Rabbi Yosei means that they become converts who have attached themselves to the Jewish people, and they don phylacteries on their heads, phylacteries on their arms, place ritual fringes on their garments, and a mezuza in their doorways.
כֵּיוָן שֶׁרוֹאִין מִלְחֶמֶת גּוֹג וּמָגוֹג, אוֹמֵר לָהֶן: עַל מָה בָּאתֶם? אוֹמְרִים לוֹ: עַל ה׳ וְעַל מְשִׁיחוֹ, שֶׁנֶּאֱמַר: ״לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ רִיק וְגוֹ׳״,
When these converts see the war of Gog and Magog, every convert of this sort will say to Gog and Magog: For what purpose did you come? They will say to him: We came to fight against the Lord and against His Messiah, as it is stated: “Why are the nations in an uproar? And why do the peoples mutter in vain. The kings of the earth stand up, and the rulers take counsel together, against the Lord, and against His Messiah” (Psalms 2:1–2).
וְכׇל אֶחָד מְנַתֵּק מִצְוָתוֹ וְהוֹלֵךְ, שֶׁנֶּאֱמַר: ״נְנַתְּקָה אֶת מוֹסְרוֹתֵימוֹ וְגוֹ׳״, וְהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וּמְשַׂחֵק, שֶׁנֶּאֱמַר: ״יוֹשֵׁב בַּשָּׁמַיִם יִשְׁחָק וְגוֹ׳״. אָמַר רַבִּי יִצְחָק: אֵין לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שְׂחוֹק אֶלָּא אוֹתוֹ הַיּוֹם בִּלְבַד.
And then every one of these converts will tear loose his sign of performance of a mitzva and leave, as it is stated: “Let us tear their bands asunder, and cast away their cords from us” (Psalms 2:3). And the Holy One, Blessed be He, sits and makes sport, i.e., laughs or rejoices, as it is stated: “He that sits in heaven makes sport, the Lord has them in derision” (Psalms 2:4). Rabbi Yitzḥak says: There is no making sport for the Holy One, Blessed be He, but on that day alone.
אִינִי? וְהָא אָמַר רַב יְהוּדָה אָמַר רַב: שְׁתֵּים עֶשְׂרֵה שָׁעוֹת הָוֵי הַיּוֹם, שָׁלֹשׁ הָרִאשׁוֹנוֹת — הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה, שְׁנִיּוֹת — יוֹשֵׁב וְדָן אֶת כָּל הָעוֹלָם כּוּלּוֹ, כֵּיוָן שֶׁרוֹאֶה שֶׁנִּתְחַיֵּיב עוֹלָם כְּלָיָיה — עוֹמֵד מִכִּסֵּא הַדִּין וְיוֹשֵׁב עַל כִּסֵּא רַחֲמִים,
The Gemara asks: Is that so? Is there no making sport for the Holy One, Blessed be He? But doesn’t Rav Yehuda say that Rav says: There are twelve hours in the day. During the first three, the Holy One, Blessed be He, sits and engages in Torah study. During the second three hours, He sits and judges the entire world. Once He sees that the world has rendered itself liable to destruction, He arises from the throne of judgment and sits on the throne of mercy, and the world is not destroyed.
שְׁלִישִׁיּוֹת — יוֹשֵׁב וְזָן אֶת כָּל הָעוֹלָם כּוּלּוֹ מִקַּרְנֵי רֵאמִים עַד בֵּיצֵי כִנִּים, רְבִיעִיּוֹת — יוֹשֵׁב וּמְשַׂחֵק עִם לִוְיָתָן, שֶׁנֶּאֱמַר: ״לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ״, אָמַר רַב נַחְמָן בַּר יִצְחָק: עִם בְּרִיּוֹתָיו מְשַׂחֵק, וְעַל בְּרִיּוֹתָיו אֵינוֹ מְשַׂחֵק אֶלָּא אוֹתוֹ הַיּוֹם בִּלְבַד.
During the third set of three hours, the Holy One, Blessed be He, sits and sustains the entire world, from the horns of wild oxen to the eggs of lice. During the fourth three hours, He sits and makes sport with the leviathan, as it is stated: “There is leviathan, whom You have formed to sport with” (Psalms 104:26). Evidently, God makes sport every day, not only on that one day. Rav Naḥman bar Yitzḥak says in explanation: He makes sport with His creations, just as He sports with the leviathan; He does not make sport of His creations but on that day alone.
אֲמַר לֵיהּ רַב אַחָא לְרַב נַחְמָן בַּר יִצְחָק: מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ אֵין שְׂחוֹק לְהַקָּדוֹשׁ בָּרוּךְ הוּא. וּמְנָלַן דְּלֵיכָּא שְׂחוֹק? אִילֵּימָא מִדִּכְתִיב: ״וַיִּקְרָא ה׳ אֱלֹהִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקׇרְחָה וְגוֹ׳״, דִּלְמָא הָהוּא יוֹמָא וְתוּ לָא!
Rav Aḥa said to Rav Naḥman bar Yitzḥak: From the day the Temple was destroyed, there is no longer any making sport for the Holy One, Blessed be He. And from where do we derive that there is no making sport? If we say that it is from that which is written: “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation, and to baldness and to girding with sackcloth” (Isaiah 22:12), that is inconclusive: Perhaps that day alone was called for weeping and lamentation, and no additional days.
אֶלָּא דִּכְתִיב: ״אִם אֶשְׁכָּחֵךְ יְרוּשָׁלִָם תִּשְׁכַּח יְמִינִי תִּדְבַּק לְשׁוֹנִי לְחִכִּי אִם לֹא אֶזְכְּרֵכִי״, דִּלְמָא שִׁכְחָה הוּא דְּלֵיכָּא, אֲבָל שְׂחוֹק מִיהָא אִיכָּא! אֶלָּא מֵהָא: ״הֶחֱשֵׁיתִי מֵעוֹלָם אַחֲרִישׁ אֶתְאַפָּק וְגוֹ׳״.
Rather, you might suggest that the source is that it is written: “If I forget you, O Jerusalem, let my right hand forget her cunning. Let my tongue cleave to the roof of my mouth, if I do not remember you” (Psalms 137:5–6). This is also inconclusive, as perhaps there is no forgetting of Jerusalem for God, but in any event there is still making sport. Rather, it is derived from this verse: “I have long time held My peace, I have been still, and refrained Myself; now will I cry like a travailing woman, gasping and panting at once” (Isaiah 42:14).
בִּרְבִיעִיּוֹת מַאי עָבֵיד? יוֹשֵׁב וּמְלַמֵּד תִּינוֹקוֹת שֶׁל בֵּית רַבָּן תּוֹרָה, שֶׁנֶּאֱמַר: ״אֶת מִי יוֹרֶה דֵעָה וְאֶת מִי יָבִין שְׁמוּעָה גְּמוּלֵי מֵחָלָב עַתִּיקֵי מִשָּׁדָיִם״. לְמִי יוֹרֶה דֵּעָה וּלְמִי יָבִין שְׁמוּעָה? לִגְמוּלֵי מֵחָלָב וּלְעַתִּיקֵי מִשָּׁדַיִם.
The Gemara asks: If God no longer makes sport, what does He now do during the fourth three-hour period of the day? The Gemara answers: He sits and teaches Torah to schoolchildren, as it is stated: “Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, them that are drawn from the breasts” (Isaiah 28:9). The verse is interpreted in the following manner: To whom does God teach knowledge, and to whom does He make to understand the message? To those who are just weaned from the milk and to those who are drawn from the breasts, i.e., children only recently weaned from nursing.
וּמֵעִיקָּרָא מַאן הֲוָה מַיגְמַר לְהוּ? אִיבָּעֵית אֵימָא: מֶיטַטְרוֹן, וְאִיבָּעֵית אֵימָא: הָא וְהָא עָבֵיד.
The Gemara asks: And initially, before the destruction of the Temple, who would teach the schoolchildren? The Gemara answers: If you wish, say that the angel Metatron would teach them, and if you wish, say instead that He would do both this, sport with the leviathan, and that, teach the schoolchildren; whereas after the destruction of the Temple in the fourth period of the day He only teaches the schoolchildren.
וּבְלֵילְיָא מַאי עָבֵיד? אִיבָּעֵית אֵימָא: מֵעֵין יְמָמָא, וְאִיבָּעֵית אֵימָא: רוֹכֵב עַל כְּרוּב קַל שֶׁלּוֹ וְשָׁט בִּשְׁמוֹנָה עָשָׂר אֶלֶף עוֹלָמוֹת, שֶׁנֶּאֱמַר: ״רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן״, אַל תִּקְרֵי ״שִׁנְאָן״ אֶלָּא ״שֶׁאֵינָן״, וְאִיבָּעֵית אֵימָא: יוֹשֵׁב וְשׁוֹמֵעַ שִׁירָה מִפִּי חַיּוֹת, שֶׁנֶּאֱמַר: ״יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ וּבַלַּיְלָה שִׁירֹה עִמִּי״.
The Gemara asks: And during the twelve hours of the night, what does God do? The Gemara answers: If you wish, say that the night is similar to the day, i.e., God performs the same activities as in the day. And if you wish, say instead that He rides on his light cherub and flies in eighteen thousand worlds, as it is stated: “The chariots of God are twenty thousand, even [shinan] thousands” (Psalms 68:18). Do not read it as even [shinan], rather read it as: That which are not [she’einan]. Since the minimum of thousands is two thousand, the phrase: That which are not thousands, indicates that two thousand are not present, i.e., the chariots of God are twenty thousand minus two thousand, which means that God rides in eighteen thousand worlds. And if you wish, say instead that God sits and listens to the songs from the mouths of the angelic creatures, as it is stated: “By day the Lord will command His loving-kindness, and in the night His song shall be with me” (Psalms 42:9).
אָמַר רַבִּי לֵוִי: כׇּל הַפּוֹסֵק מִדִּבְרֵי תוֹרָה וְעוֹסֵק בְּדִבְרֵי שִׂיחָה מַאֲכִילִין לוֹ גַּחֲלֵי רְתָמִים, שֶׁנֶּאֱמַר: ״הַקֹּטְפִים מַלּוּחַ עֲלֵי שִׂיחַ וְשֹׁרֶשׁ רְתָמִים לַחְמָם״. אָמַר רֵישׁ לָקִישׁ: כׇּל הָעוֹסֵק בַּתּוֹרָה בַּלַּיְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹשֵׁךְ עָלָיו חוּט שֶׁל חֶסֶד בַּיּוֹם, שֶׁנֶּאֱמַר: ״יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ וּבַלַּיְלָה שִׁירֹה עִמִּי״. מָה טַעַם ״יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ״? מִשּׁוּם דְּבַלַּיְלָה שִׁירוֹ עִמִּי.
§ Rabbi Levi says: Anyone who interrupts his study of words of Torah to occupy himself with mundane matters will be fed with the coals of the broom tree, as it is stated: “They pluck salt-wort from wormwood, and the roots of the broom are their food” (Job 30:4). Reish Lakish says: With regard to anyone who occupies himself with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness, and in the night His song shall be with me” (Psalms 42:9). The verse is understood as follows: What is the reason that by day, the Lord will command His kindness to extend over him? It is due to the fact that in the night His song is with me, i.e., he occupies himself at night with Torah, which is referred to as a song.
אִיכָּא דְאָמְרִי, אָמַר רֵישׁ לָקִישׁ: כׇּל הָעוֹסֵק בַּתּוֹרָה בָּעוֹלָם הַזֶּה הַדּוֹמֶה לְלַיְלָה — הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹשֵׁךְ עָלָיו חוּט שֶׁל חֶסֶד בָּעוֹלָם הַבָּא הַדּוֹמֶה לְיוֹם, שֶׁנֶּאֱמַר: ״יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ וְגוֹ׳״.
There are those who say that this is what Reish Lakish says: With regard to anyone who occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song shall be with me.”
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל, מַאי דִּכְתִיב: ״וַתַּעֲשֶׂה אָדָם כִּדְגֵי הַיָּם כְּרֶמֶשׂ לֹא מֹשֵׁל בּוֹ״, לָמָּה נִמְשְׁלוּ בְּנֵי אָדָם כִּדְגֵי הַיָּם? לוֹמַר לָךְ: מָה דָּגִים שֶׁבַּיָּם — כֵּיוָן שֶׁעוֹלִין לַיַּבָּשָׁה מִיָּד מֵתִים, אַף בְּנֵי אָדָם — כֵּיוָן שֶׁפּוֹרְשִׁין מִדִּבְרֵי תוֹרָה וּמִן הַמִּצְוֹת מִיָּד מֵתִים. דָּבָר אַחֵר: מָה דָּגִים שֶׁבַּיָּם — כֵּיוָן שֶׁקָּדְרָה עֲלֵיהֶם חַמָּה מִיָּד מֵתִים, כָּךְ בְּנֵי אָדָם — כֵּיוָן שֶׁקָּדְרָה עֲלֵיהֶם חַמָּה מִיָּד מֵתִים.
The Gemara continues discussing the importance of Torah study. Rav Yehuda says that Shmuel says: What is the meaning of that which is written: “And makes people as the fish of the sea, as the creeping things, that have no ruler over them” (Habakkuk 1:14)? Why are people compared to the fish of the sea? This serves to say to you: Just as with regard to the fish of the sea, once they arise onto dry land they die immediately; so too, with regard to people, once they separate themselves from studying words of Torah and performing the mitzvot, they die immediately. Alternatively, just as with regard to the fish of the sea, once the sun is heated over them they die immediately, so too with regard to people, once the sun is heated over them they die immediately.
אִיבָּעֵית אֵימָא בָּעוֹלָם הַזֶּה, וְאִיבָּעֵית אֵימָא לָעוֹלָם הַבָּא. אִיבָּעֵית אֵימָא בָּעוֹלָם הַזֶּה — כִּדְרַבִּי חֲנִינָא, דְּאָמַר רַבִּי חֲנִינָא: הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִצִּנִּים פַּחִים, שֶׁנֶּאֱמַר: ״צִנִּים פַּחִים בְּדֶרֶךְ עִקֵּשׁ שׁוֹמֵר נַפְשׁוֹ יִרְחַק מֵהֶם״.
The Gemara clarifies: If you wish, say that this applies in this world, and if you wish, say instead that it applies to the World-to-Come. If you wish, say that it applies in this world, in accordance with the opinion of Rabbi Ḥanina. As Rabbi Ḥanina says: All occurrences that befall man are in the hands of Heaven except for colds and obstacles [paḥim], from which one is able to protect himself, as it is stated: “Colds and snares are on the path of the crooked; he who guards his soul shall keep far from them” (Proverbs 22:5). This indicates that cold and, conversely, heat, are forms of harm from which one must protect himself, which teaches that being exposed to excessive heat can cause death.
וְאִיבָּעֵית אֵימָא לָעוֹלָם הַבָּא — כִּדְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: אֵין גֵּיהִנָּם לֶעָתִיד לָבֹא, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹצִיא חַמָּה מִנַּרְתִּיקָהּ, וּמַקְדִּיר, רְשָׁעִים נִידּוֹנִין בָּהּ, וְצַדִּיקִים מִתְרַפְּאִין בָּהּ, רְשָׁעִים נִידּוֹנִין
And if you wish, say instead that this is referring to the World-to-Come, in accordance with the statement of Rabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: There is no Gehenna in the World-to-Come. Rather, the Holy One, Blessed be He, will remove the sun from its sheath [minnarteikah], where it is situated during these times, and heats [umakdir] that world with it. The wicked will be punished by it and consumed by the heat, but the righteous will be healed by it. The wicked will be punished
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Avodah Zarah 3
לוֹמַר, שֶׁאַף עַל פִּי שֶׁמְּקַיְּימִין אוֹתָן אֵין מְקַבְּלִין עֲלֵיהֶם שָׂכָר.
This serves to say that even if they fulfill the seven Noahide mitzvot they do not receive a reward for their fulfilment.
וְלָא? וְהָתַנְיָא: הָיָה רַבִּי מֵאִיר אוֹמֵר: מִנַּיִן שֶׁאֲפִילּוּ גּוֹי וְעוֹסֵק בַּתּוֹרָה שֶׁהוּא כְּכֹהֵן גָּדוֹל? תַּלְמוּד לוֹמַר: ״אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם״, כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים לֹא נֶאֱמַר, אֶלָּא ״הָאָדָם״, הָא לָמַדְתָּ שֶׁאֲפִילּוּ גּוֹי וְעוֹסֵק בַּתּוֹרָה הֲרֵי הוּא כְּכֹהֵן גָּדוֹל.
The Gemara asks: And are they not rewarded for fulfilling those mitzvot? But isn’t it taught in a baraita that Rabbi Meir would say: From where is it derived that even a gentile who engages in Torah study is considered like a High Priest? The verse states: “You shall therefore keep My statutes and My ordinances, which if a person do, and shall live by them” (Leviticus 18:5). It is not stated: Priests, Levites, and Israelites, but rather the general term “person.” From here you learn that even a gentile who engages in the study of Torah is like a High Priest. This demonstrates that gentiles are rewarded for fulfilling mitzvot, despite the fact that they are not commanded to do so.
אֶלָּא לוֹמַר לָךְ, שֶׁאֵין מְקַבְּלִין עֲלֵיהֶם שָׂכָר כִּמְצוֶּּוה וְעוֹשֶׂה, אֶלָּא כְּמִי שֶׁאֵינוֹ מְצוֶּּוה וְעוֹשֶׂה, דְּאָמַר רַבִּי חֲנִינָא: גָּדוֹל הַמְצוֶּּוה וְעוֹשֶׂה יוֹתֵר מִשֶּׁאֵינוֹ מְצוֶּּוה וְעוֹשֶׂה.
Rather, the verse serves to tell you that they do not receive as great a reward for their fulfillment as one who is commanded and performs a mitzva. Rather, they receive a lesser reward, like that of one who is not commanded and still performs a mitzva. As Rabbi Ḥanina says: Greater is one who is commanded to do a mitzva and performs it than one who is not commanded and performs it.
אֶלָּא כָּךְ אוֹמְרִים הַגּוֹיִם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, יִשְׂרָאֵל שֶׁקִּיבְּלוּהָ הֵיכָן קִיְּימוּהָ?
The Gemara returns to the discussion between God and the nations of the world, whose claims are rejected with the rebuttal that they did not receive the Torah because they did not fulfill the seven Noahide mitzvot that were incumbent upon them. Rather, this is what the gentiles say before the Holy One, Blessed be He: Master of the Universe, as for the Jewish people who accepted the Torah, where is the evidence that they fulfilled its mitzvot?
אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲנִי מֵעִיד בָּהֶם שֶׁקִּיְּימוּ אֶת הַתּוֹרָה כּוּלָּהּ. אוֹמְרִים לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כְּלוּם יֵשׁ אָב שֶׁמֵּעִיד עַל בְּנוֹ? דִּכְתִיב: ״בְּנִי בְּכוֹרִי יִשְׂרָאֵל״. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: שָׁמַיִם וָאָרֶץ יָעִידוּ בָּהֶם שֶׁקִּיְּימוּ אֶת הַתּוֹרָה כּוּלָּהּ.
The Holy One, Blessed be He, says to them in response: I will testify about the Jewish people that they fulfilled the Torah in its entirety. The nations say before Him: Master of the Universe, is there a father who can testify about his son? As it is written: “Israel is My son, My firstborn” (Exodus 4:22). Since God is considered the Father of the Jewish people, He is disqualified from testifying on their behalf. The Holy One, Blessed be He, said to them: Heaven and earth will testify about them that they fulfilled the Torah in its entirety.
אוֹמְרִים לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, שָׁמַיִם וָאָרֶץ נוֹגְעִין בְּעֵדוּתָן, שֶׁנֶּאֱמַר: ״אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי״, (דְּאָמַר) [וְאָמַר] רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: מַאי דִּכְתִיב: ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי״? מְלַמֵּד שֶׁהִתְנָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם מַעֲשֵׂה בְרֵאשִׁית, וְאָמַר: אִם יִשְׂרָאֵל מְקַבְּלִין אֶת תּוֹרָתִי מוּטָב, וְאִם לָאו — אֲנִי אַחֲזִיר אֶתְכֶם לְתוֹהוּ וָבוֹהוּ.
The nations say before Him: Master of the Universe, in this matter the testimony of heaven and earth is tainted by a conflict of interest, as it is stated: “If My covenant be not with day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25). And concerning this verse, Rabbi Shimon ben Lakish says: What is the meaning of that which is written: “And there was evening and there was morning, the sixth day” (Genesis 1:31)? This teaches that the Holy One, Blessed be He, established a condition with the acts of Creation, and said: If the Jewish people accept My Torah at the revelation at Sinai, all is well, but if they do not accept it, I will return you to the primordial state of chaos and disorder.
וְהַיְינוּ דְּאָמַר חִזְקִיָּה, מַאי דִּכְתִיב: ״מִשָּׁמַיִם הִשְׁמַעְתָּ דִּין אֶרֶץ יָרְאָה וְשָׁקָטָה״? אִם יָרְאָה לָמָּה שָׁקְטָה, וְאִם שָׁקְטָה לָמָּה יָרְאָה? אֶלָּא בַּתְּחִלָּה יָרְאָה, וּלְבַסּוֹף שָׁקְטָה.
And this is similar to that which Ḥizkiyya says with regard to a different matter: What is the meaning of that which is written: “You caused sentence to be heard from heaven; the earth feared, and was silent” (Psalms 76:9)? If the earth feared, why was it silent, and if it was silent, why did it fear? One who is afraid does not stay silent, and one who remains silent thereby demonstrates that he is not afraid. Rather, this is the meaning of the verse: At first, when God came to give the Torah to the Jewish people, the earth feared that they might not accept it, and it would be destroyed. This is alluded to by the phrase “You caused sentence to be heard.” But ultimately, when the Jews accepted the Torah, the earth was silent. Consequently, heaven and earth are interested parties and cannot testify about the Jewish people’s commitment to the Torah.
אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: מִכֶּם יָבֹאוּ וְיָעִידוּ בָּהֶן בְּיִשְׂרָאֵל שֶׁקִּיְּימוּ אֶת הַתּוֹרָה כּוּלָּהּ, יָבֹא נִמְרוֹד וְיָעִיד בְּאַבְרָהָם שֶׁלֹּא עָבַד עֲבוֹדָה זָרָה, יָבֹא לָבָן וְיָעִיד בְּיַעֲקֹב שֶׁלֹּא נֶחְשַׁד עַל הַגָּזֵל, תָּבֹא אֵשֶׁת פּוֹטִיפֶרַע וְתָעִיד בְּיוֹסֵף שֶׁלֹּא נֶחְשַׁד עַל הָעֲבֵירָה.
Instead, the Holy One, Blessed be He, says to the nations: Let the witnesses come from among you and testify that the Jewish people fulfilled the Torah in its entirety. Let Nimrod come and testify about Abraham that he did not engage in idol worship. Let Laban come and testify about Jacob that he is not suspect with regard to robbery (see Genesis 31:36–42). Let the wife of Potiphar come and testify about Joseph that he is not suspect with regard to the sin of adultery (see Genesis 39:7–12).
יָבֹא נְבוּכַדְנֶצַּר וְיָעִיד בַּחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה שֶׁלֹּא הִשְׁתַּחֲווּ לַצֶּלֶם, יָבֹא דָּרְיָוֶשׁ וְיָעִיד בְּדָנִיֵּאל שֶׁלֹּא בִּיטֵּל אֶת הַתְּפִלָּה, יָבֹא בִּלְדַּד הַשּׁוּחִי וְצוֹפַר הַנַּעֲמָתִי וֶאֱלִיפַז הַתֵּימָנִי וֶאֱלִיהוּ בֶּן בַּרַכְאֵל הַבּוּזִי וְיָעִידוּ בָּהֶם בְּיִשְׂרָאֵל שֶׁקִּיְּימוּ אֶת כָּל הַתּוֹרָה כּוּלָּהּ, שֶׁנֶּאֱמַר: ״יִתְּנוּ עֵדֵיהֶם וְיִצְדָּקוּ״.
Let Nebuchadnezzar come and testify about Hananiah, Mishael, and Azariah that they did not prostrate themselves before a graven image. Let Darius come and testify about Daniel that he did not neglect his prayer (see Daniel 6). Let Bildad the Shuhite, and Zophar the Naamathite, and Eliphaz the Temanite, and Elihu, son of Barachel, the Buzite, friends of Job (see Job 2:11 and 32:2) come and testify about the Jewish people that they fulfilled the Torah in its entirety. As it is stated: “All the nations are gathered together…let them bring their witnesses, that they may be justified” (Isaiah 43:9), i.e., the gathered gentiles will submit testimony on behalf of the Jewish people and demonstrate the Jews’ righteousness.
אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, תְּנֶהָ לָנוּ מֵרֹאשׁ וְנַעֲשֶׂנָּה. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא: שׁוֹטִים שֶׁבָּעוֹלָם! מִי שֶׁטָּרַח בְּעֶרֶב שַׁבָּת יֹאכַל בְּשַׁבָּת, מִי שֶׁלֹּא טָרַח בְּעֶרֶב שַׁבָּת מֵהֵיכָן יֹאכַל בְּשַׁבָּת? אֶלָּא אַף עַל פִּי כֵן, מִצְוָה קַלָּה יֵשׁ לִי וְסוּכָּה שְׁמָהּ, לְכוּ וַעֲשׂוּ אוֹתָהּ.
The gentiles say before Him: Master of the Universe, give us the Torah afresh and we will perform its mitzvot. The Holy One, Blessed be He, says to them in response: Fools of the world! Do you think you can request this? One who takes pains on Shabbat eve will eat on Shabbat, but one who did not take pains on Shabbat eve, from where will he eat on Shabbat? The opportunity for performing mitzvot has already passed, and it is now too late to ask to perform them. But even so, I have an easy mitzva to fulfill, and its name is sukka; go and perform it.
וּמִי מָצֵית אָמְרַתְּ הָכִי? וְהָא אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מַאי דִּכְתִיב ״אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם״, הַיּוֹם לַעֲשׂוֹתָם וְלֹא לְמָחָר לַעֲשׂוֹתָם, הַיּוֹם לַעֲשׂוֹתָם וְלֹא הַיּוֹם לִיטּוֹל שָׂכָר.
The Gemara asks: And how can you say so, that it is possible to perform a mitzva after the end of this world? But doesn’t Rabbi Yehoshua ben Levi say: What is the meaning of that which is written: “You shall therefore keep the commandment, and the statutes, and the ordinances, which I command you this day, to do them” (Deuteronomy 7:11)? This verse teaches that today, in this world, is the time to do them, but tomorrow, in the World-to-Come, is not the time to do them. Furthermore, today is the time to do them, but today is not the time to receive one’s reward, which is granted in the World-to-Come.
אֶלָּא, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו. וְאַמַּאי קָרֵי לֵיהּ ״מִצְוָה קַלָּה״? מִשּׁוּם דְּלֵית בַּיהּ חֶסְרוֹן כִּיס.
The Gemara explains: But even so, God gave the nations an opportunity to perform a mitzva, as The Holy One, Blessed be He, does not deal tyrannically [beteruneya] with His creations, but wants them to feel that they have been judged fairly. The Gemara asks: And why does God call the mitzva of sukka an easy mitzva to fulfill? Because performing the mitzva involves no monetary loss.
מִיָּד כׇּל אֶחָד וְאֶחָד נוֹטֵל וְהוֹלֵךְ וְעוֹשֶׂה סוּכָּה בְּרֹאשׁ גַּגּוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַקְדִּיר עֲלֵיהֶם חַמָּה בִּתְקוּפַת תַּמּוּז, וְכׇל אֶחָד וְאֶחָד מְבַעֵט בְּסוּכָּתוֹ וְיוֹצֵא, שֶׁנֶּאֱמַר: ״נְנַתְּקָה אֶת מוֹסְרוֹתֵימוֹ וְנַשְׁלִיכָה מִמֶּנּוּ עֲבֹתֵימוֹ״. מַקְדִּיר? וְהָא אָמְרַתְּ: אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו! מִשּׁוּם דְּיִשְׂרָאֵל נָמֵי זִימְנֵי
Immediately, each and every gentile will take materials and go and construct a sukka on top of his roof. And the Holy One, Blessed be He, will set upon them the heat [makdir] of the sun in the season of Tammuz, i.e., the summer, and each and every one who is sitting in his sukka will be unable to stand the heat, and he will kick his sukka and leave, as it is stated: “Let us break their bands asunder, and cast away their cords from us” (Psalms 2:3). The Gemara asks: Why does God heat the sun over them? But didn’t you say that the Holy One, Blessed be He, does not deal tyrannically with His creations? The Gemara answers: This is not considered dealing tyrannically with the gentiles, because for the Jewish people as well, there are times
דְּמָשְׁכָא לְהוּ תְּקוּפַת תַּמּוּז עַד חַגָּא, וְהָוֵי לְהוּ צַעֲרָא. וְהָאָמַר רָבָא: מִצְטַעֵר פָּטוּר מִן הַסּוּכָּה! נְהִי דְּפָטוּר, בַּעוֹטֵי מִי מְבַעֲטִי?
when the season of Tammuz extends until the festival of Sukkot, and in such years sitting in the sukka causes them suffering. The Gemara asks: But doesn’t Rava say that one who suffers in the sukka is exempt from performing the mitzva of sukka, and under these circumstances even a Jew is permitted to leave the sukka? If so, why are the gentiles criticized for leaving? The Gemara answers: Granted that one is exempt from performing the mitzva and is permitted to leave his sukka, but should one kick it?
מִיָּד, הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וּמְשַׂחֵק עֲלֵיהֶן, שֶׁנֶּאֱמַר: ״יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק וְגוֹ׳״. אָמַר רַבִּי יִצְחָק: אֵין שְׂחוֹק לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא אוֹתוֹ הַיּוֹם בִּלְבַד.
The Gemara resumes its narration: Immediately, the Holy One, Blessed be He, sits and makes sport of those gentiles, i.e., He laughs at them, as it is stated: “He that sits in heaven makes sport, the Lord has them in derision” (Psalms 2:4). With regard to this verse, Rabbi Yitzḥak says: There is no making sport for the Holy One, Blessed be He, but on that day alone.
אִיכָּא דְּמַתְנֵי לְהָא דְּרַבִּי יִצְחָק אַהָא, דְּתַנְיָא: רַבִּי יוֹסֵי אוֹמֵר: לְעָתִיד לָבֹא בָּאִין אוּמּוֹת הָעוֹלָם וּמִתְגַּיְּירִין. וּמִי מְקַבְּלִינַן מִינַּיְיהוּ? וְהָתַנְיָא: אֵין מְקַבְּלִין גֵּרִים לִימוֹת הַמָּשִׁיחַ, כַּיּוֹצֵא בוֹ לֹא קִבְּלוּ גֵּרִים לֹא בִּימֵי דָוִד וְלֹא בִּימֵי שְׁלֹמֹה!
There are those who teach that which Rabbi Yitzḥak subsequently said with regard to this matter, as it is taught in a baraita that Rabbi Yosei says: In the future, the nations of the world will come and convert. The Gemara asks: And do we accept them as converts at that time? But isn’t it taught in another baraita: The court does not accept converts in the days of the Messiah; similarly, they did not accept converts either in the days of David or in the days of Solomon, due to a concern that these people wanted to convert for ulterior motives, because the Jewish people were mighty and respected?
אֶלָּא שֶׁנַּעֲשׂוּ גֵּרִים גְּרוּרִים, וּמַנִּיחִין תְּפִילִּין בְּרָאשֵׁיהֶן, תְּפִילִּין בִּזְרוֹעוֹתֵיהֶם, צִיצִית בְּבִגְדֵיהֶם, מְזוּזָה בְּפִתְחֵיהֶם.
Rather, Rabbi Yosei means that they become converts who have attached themselves to the Jewish people, and they don phylacteries on their heads, phylacteries on their arms, place ritual fringes on their garments, and a mezuza in their doorways.
כֵּיוָן שֶׁרוֹאִין מִלְחֶמֶת גּוֹג וּמָגוֹג, אוֹמֵר לָהֶן: עַל מָה בָּאתֶם? אוֹמְרִים לוֹ: עַל ה׳ וְעַל מְשִׁיחוֹ, שֶׁנֶּאֱמַר: ״לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ רִיק וְגוֹ׳״,
When these converts see the war of Gog and Magog, every convert of this sort will say to Gog and Magog: For what purpose did you come? They will say to him: We came to fight against the Lord and against His Messiah, as it is stated: “Why are the nations in an uproar? And why do the peoples mutter in vain. The kings of the earth stand up, and the rulers take counsel together, against the Lord, and against His Messiah” (Psalms 2:1–2).
וְכׇל אֶחָד מְנַתֵּק מִצְוָתוֹ וְהוֹלֵךְ, שֶׁנֶּאֱמַר: ״נְנַתְּקָה אֶת מוֹסְרוֹתֵימוֹ וְגוֹ׳״, וְהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וּמְשַׂחֵק, שֶׁנֶּאֱמַר: ״יוֹשֵׁב בַּשָּׁמַיִם יִשְׁחָק וְגוֹ׳״. אָמַר רַבִּי יִצְחָק: אֵין לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שְׂחוֹק אֶלָּא אוֹתוֹ הַיּוֹם בִּלְבַד.
And then every one of these converts will tear loose his sign of performance of a mitzva and leave, as it is stated: “Let us tear their bands asunder, and cast away their cords from us” (Psalms 2:3). And the Holy One, Blessed be He, sits and makes sport, i.e., laughs or rejoices, as it is stated: “He that sits in heaven makes sport, the Lord has them in derision” (Psalms 2:4). Rabbi Yitzḥak says: There is no making sport for the Holy One, Blessed be He, but on that day alone.
אִינִי? וְהָא אָמַר רַב יְהוּדָה אָמַר רַב: שְׁתֵּים עֶשְׂרֵה שָׁעוֹת הָוֵי הַיּוֹם, שָׁלֹשׁ הָרִאשׁוֹנוֹת — הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה, שְׁנִיּוֹת — יוֹשֵׁב וְדָן אֶת כָּל הָעוֹלָם כּוּלּוֹ, כֵּיוָן שֶׁרוֹאֶה שֶׁנִּתְחַיֵּיב עוֹלָם כְּלָיָיה — עוֹמֵד מִכִּסֵּא הַדִּין וְיוֹשֵׁב עַל כִּסֵּא רַחֲמִים,
The Gemara asks: Is that so? Is there no making sport for the Holy One, Blessed be He? But doesn’t Rav Yehuda say that Rav says: There are twelve hours in the day. During the first three, the Holy One, Blessed be He, sits and engages in Torah study. During the second three hours, He sits and judges the entire world. Once He sees that the world has rendered itself liable to destruction, He arises from the throne of judgment and sits on the throne of mercy, and the world is not destroyed.
שְׁלִישִׁיּוֹת — יוֹשֵׁב וְזָן אֶת כָּל הָעוֹלָם כּוּלּוֹ מִקַּרְנֵי רֵאמִים עַד בֵּיצֵי כִנִּים, רְבִיעִיּוֹת — יוֹשֵׁב וּמְשַׂחֵק עִם לִוְיָתָן, שֶׁנֶּאֱמַר: ״לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ״, אָמַר רַב נַחְמָן בַּר יִצְחָק: עִם בְּרִיּוֹתָיו מְשַׂחֵק, וְעַל בְּרִיּוֹתָיו אֵינוֹ מְשַׂחֵק אֶלָּא אוֹתוֹ הַיּוֹם בִּלְבַד.
During the third set of three hours, the Holy One, Blessed be He, sits and sustains the entire world, from the horns of wild oxen to the eggs of lice. During the fourth three hours, He sits and makes sport with the leviathan, as it is stated: “There is leviathan, whom You have formed to sport with” (Psalms 104:26). Evidently, God makes sport every day, not only on that one day. Rav Naḥman bar Yitzḥak says in explanation: He makes sport with His creations, just as He sports with the leviathan; He does not make sport of His creations but on that day alone.
אֲמַר לֵיהּ רַב אַחָא לְרַב נַחְמָן בַּר יִצְחָק: מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ אֵין שְׂחוֹק לְהַקָּדוֹשׁ בָּרוּךְ הוּא. וּמְנָלַן דְּלֵיכָּא שְׂחוֹק? אִילֵּימָא מִדִּכְתִיב: ״וַיִּקְרָא ה׳ אֱלֹהִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקׇרְחָה וְגוֹ׳״, דִּלְמָא הָהוּא יוֹמָא וְתוּ לָא!
Rav Aḥa said to Rav Naḥman bar Yitzḥak: From the day the Temple was destroyed, there is no longer any making sport for the Holy One, Blessed be He. And from where do we derive that there is no making sport? If we say that it is from that which is written: “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation, and to baldness and to girding with sackcloth” (Isaiah 22:12), that is inconclusive: Perhaps that day alone was called for weeping and lamentation, and no additional days.
אֶלָּא דִּכְתִיב: ״אִם אֶשְׁכָּחֵךְ יְרוּשָׁלִָם תִּשְׁכַּח יְמִינִי תִּדְבַּק לְשׁוֹנִי לְחִכִּי אִם לֹא אֶזְכְּרֵכִי״, דִּלְמָא שִׁכְחָה הוּא דְּלֵיכָּא, אֲבָל שְׂחוֹק מִיהָא אִיכָּא! אֶלָּא מֵהָא: ״הֶחֱשֵׁיתִי מֵעוֹלָם אַחֲרִישׁ אֶתְאַפָּק וְגוֹ׳״.
Rather, you might suggest that the source is that it is written: “If I forget you, O Jerusalem, let my right hand forget her cunning. Let my tongue cleave to the roof of my mouth, if I do not remember you” (Psalms 137:5–6). This is also inconclusive, as perhaps there is no forgetting of Jerusalem for God, but in any event there is still making sport. Rather, it is derived from this verse: “I have long time held My peace, I have been still, and refrained Myself; now will I cry like a travailing woman, gasping and panting at once” (Isaiah 42:14).
בִּרְבִיעִיּוֹת מַאי עָבֵיד? יוֹשֵׁב וּמְלַמֵּד תִּינוֹקוֹת שֶׁל בֵּית רַבָּן תּוֹרָה, שֶׁנֶּאֱמַר: ״אֶת מִי יוֹרֶה דֵעָה וְאֶת מִי יָבִין שְׁמוּעָה גְּמוּלֵי מֵחָלָב עַתִּיקֵי מִשָּׁדָיִם״. לְמִי יוֹרֶה דֵּעָה וּלְמִי יָבִין שְׁמוּעָה? לִגְמוּלֵי מֵחָלָב וּלְעַתִּיקֵי מִשָּׁדַיִם.
The Gemara asks: If God no longer makes sport, what does He now do during the fourth three-hour period of the day? The Gemara answers: He sits and teaches Torah to schoolchildren, as it is stated: “Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, them that are drawn from the breasts” (Isaiah 28:9). The verse is interpreted in the following manner: To whom does God teach knowledge, and to whom does He make to understand the message? To those who are just weaned from the milk and to those who are drawn from the breasts, i.e., children only recently weaned from nursing.
וּמֵעִיקָּרָא מַאן הֲוָה מַיגְמַר לְהוּ? אִיבָּעֵית אֵימָא: מֶיטַטְרוֹן, וְאִיבָּעֵית אֵימָא: הָא וְהָא עָבֵיד.
The Gemara asks: And initially, before the destruction of the Temple, who would teach the schoolchildren? The Gemara answers: If you wish, say that the angel Metatron would teach them, and if you wish, say instead that He would do both this, sport with the leviathan, and that, teach the schoolchildren; whereas after the destruction of the Temple in the fourth period of the day He only teaches the schoolchildren.
וּבְלֵילְיָא מַאי עָבֵיד? אִיבָּעֵית אֵימָא: מֵעֵין יְמָמָא, וְאִיבָּעֵית אֵימָא: רוֹכֵב עַל כְּרוּב קַל שֶׁלּוֹ וְשָׁט בִּשְׁמוֹנָה עָשָׂר אֶלֶף עוֹלָמוֹת, שֶׁנֶּאֱמַר: ״רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן״, אַל תִּקְרֵי ״שִׁנְאָן״ אֶלָּא ״שֶׁאֵינָן״, וְאִיבָּעֵית אֵימָא: יוֹשֵׁב וְשׁוֹמֵעַ שִׁירָה מִפִּי חַיּוֹת, שֶׁנֶּאֱמַר: ״יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ וּבַלַּיְלָה שִׁירֹה עִמִּי״.
The Gemara asks: And during the twelve hours of the night, what does God do? The Gemara answers: If you wish, say that the night is similar to the day, i.e., God performs the same activities as in the day. And if you wish, say instead that He rides on his light cherub and flies in eighteen thousand worlds, as it is stated: “The chariots of God are twenty thousand, even [shinan] thousands” (Psalms 68:18). Do not read it as even [shinan], rather read it as: That which are not [she’einan]. Since the minimum of thousands is two thousand, the phrase: That which are not thousands, indicates that two thousand are not present, i.e., the chariots of God are twenty thousand minus two thousand, which means that God rides in eighteen thousand worlds. And if you wish, say instead that God sits and listens to the songs from the mouths of the angelic creatures, as it is stated: “By day the Lord will command His loving-kindness, and in the night His song shall be with me” (Psalms 42:9).
אָמַר רַבִּי לֵוִי: כׇּל הַפּוֹסֵק מִדִּבְרֵי תוֹרָה וְעוֹסֵק בְּדִבְרֵי שִׂיחָה מַאֲכִילִין לוֹ גַּחֲלֵי רְתָמִים, שֶׁנֶּאֱמַר: ״הַקֹּטְפִים מַלּוּחַ עֲלֵי שִׂיחַ וְשֹׁרֶשׁ רְתָמִים לַחְמָם״. אָמַר רֵישׁ לָקִישׁ: כׇּל הָעוֹסֵק בַּתּוֹרָה בַּלַּיְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹשֵׁךְ עָלָיו חוּט שֶׁל חֶסֶד בַּיּוֹם, שֶׁנֶּאֱמַר: ״יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ וּבַלַּיְלָה שִׁירֹה עִמִּי״. מָה טַעַם ״יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ״? מִשּׁוּם דְּבַלַּיְלָה שִׁירוֹ עִמִּי.
§ Rabbi Levi says: Anyone who interrupts his study of words of Torah to occupy himself with mundane matters will be fed with the coals of the broom tree, as it is stated: “They pluck salt-wort from wormwood, and the roots of the broom are their food” (Job 30:4). Reish Lakish says: With regard to anyone who occupies himself with Torah at night, the Holy One, Blessed be He, extends a thread of kindness over him by day, as it is stated: “By day, the Lord will command His kindness, and in the night His song shall be with me” (Psalms 42:9). The verse is understood as follows: What is the reason that by day, the Lord will command His kindness to extend over him? It is due to the fact that in the night His song is with me, i.e., he occupies himself at night with Torah, which is referred to as a song.
אִיכָּא דְאָמְרִי, אָמַר רֵישׁ לָקִישׁ: כׇּל הָעוֹסֵק בַּתּוֹרָה בָּעוֹלָם הַזֶּה הַדּוֹמֶה לְלַיְלָה — הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹשֵׁךְ עָלָיו חוּט שֶׁל חֶסֶד בָּעוֹלָם הַבָּא הַדּוֹמֶה לְיוֹם, שֶׁנֶּאֱמַר: ״יוֹמָם יְצַוֶּה ה׳ חַסְדּוֹ וְגוֹ׳״.
There are those who say that this is what Reish Lakish says: With regard to anyone who occupies himself with Torah in this world, which is comparable to night, the Holy One, Blessed be He, extends a thread of kindness over him in the World-to-Come, which is comparable to day, as it is stated: “By day, the Lord will command His kindness, and in the night His song shall be with me.”
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל, מַאי דִּכְתִיב: ״וַתַּעֲשֶׂה אָדָם כִּדְגֵי הַיָּם כְּרֶמֶשׂ לֹא מֹשֵׁל בּוֹ״, לָמָּה נִמְשְׁלוּ בְּנֵי אָדָם כִּדְגֵי הַיָּם? לוֹמַר לָךְ: מָה דָּגִים שֶׁבַּיָּם — כֵּיוָן שֶׁעוֹלִין לַיַּבָּשָׁה מִיָּד מֵתִים, אַף בְּנֵי אָדָם — כֵּיוָן שֶׁפּוֹרְשִׁין מִדִּבְרֵי תוֹרָה וּמִן הַמִּצְוֹת מִיָּד מֵתִים. דָּבָר אַחֵר: מָה דָּגִים שֶׁבַּיָּם — כֵּיוָן שֶׁקָּדְרָה עֲלֵיהֶם חַמָּה מִיָּד מֵתִים, כָּךְ בְּנֵי אָדָם — כֵּיוָן שֶׁקָּדְרָה עֲלֵיהֶם חַמָּה מִיָּד מֵתִים.
The Gemara continues discussing the importance of Torah study. Rav Yehuda says that Shmuel says: What is the meaning of that which is written: “And makes people as the fish of the sea, as the creeping things, that have no ruler over them” (Habakkuk 1:14)? Why are people compared to the fish of the sea? This serves to say to you: Just as with regard to the fish of the sea, once they arise onto dry land they die immediately; so too, with regard to people, once they separate themselves from studying words of Torah and performing the mitzvot, they die immediately. Alternatively, just as with regard to the fish of the sea, once the sun is heated over them they die immediately, so too with regard to people, once the sun is heated over them they die immediately.
אִיבָּעֵית אֵימָא בָּעוֹלָם הַזֶּה, וְאִיבָּעֵית אֵימָא לָעוֹלָם הַבָּא. אִיבָּעֵית אֵימָא בָּעוֹלָם הַזֶּה — כִּדְרַבִּי חֲנִינָא, דְּאָמַר רַבִּי חֲנִינָא: הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִצִּנִּים פַּחִים, שֶׁנֶּאֱמַר: ״צִנִּים פַּחִים בְּדֶרֶךְ עִקֵּשׁ שׁוֹמֵר נַפְשׁוֹ יִרְחַק מֵהֶם״.
The Gemara clarifies: If you wish, say that this applies in this world, and if you wish, say instead that it applies to the World-to-Come. If you wish, say that it applies in this world, in accordance with the opinion of Rabbi Ḥanina. As Rabbi Ḥanina says: All occurrences that befall man are in the hands of Heaven except for colds and obstacles [paḥim], from which one is able to protect himself, as it is stated: “Colds and snares are on the path of the crooked; he who guards his soul shall keep far from them” (Proverbs 22:5). This indicates that cold and, conversely, heat, are forms of harm from which one must protect himself, which teaches that being exposed to excessive heat can cause death.
וְאִיבָּעֵית אֵימָא לָעוֹלָם הַבָּא — כִּדְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: אֵין גֵּיהִנָּם לֶעָתִיד לָבֹא, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹצִיא חַמָּה מִנַּרְתִּיקָהּ, וּמַקְדִּיר, רְשָׁעִים נִידּוֹנִין בָּהּ, וְצַדִּיקִים מִתְרַפְּאִין בָּהּ, רְשָׁעִים נִידּוֹנִין
And if you wish, say instead that this is referring to the World-to-Come, in accordance with the statement of Rabbi Shimon ben Lakish. As Rabbi Shimon ben Lakish says: There is no Gehenna in the World-to-Come. Rather, the Holy One, Blessed be He, will remove the sun from its sheath [minnarteikah], where it is situated during these times, and heats [umakdir] that world with it. The wicked will be punished by it and consumed by the heat, but the righteous will be healed by it. The wicked will be punished
