Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

March 6, 2020 | 讬壮 讘讗讚专 转砖状驻

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Berakhot 63

Why does one bless one’s friend using God’s name? Why are so many verses brought to prove this? Know the needs of the generation and whether teachers are needed or not. That should determine whether one should learn or teach. The rabbis give meaning to the juxtaposition of nazir and sotah and also for gifts to the priest and sotah. A story was told about Rabbi Chanina that when he went to Babylonia to teach, he determined when the months would be. The rabbis in Israel were not please and sent messengers to threaten him. When the rabbis came to “the vineyard in Yavne” – the Sanhedrin – they began with drashot about the importance of learning Torah and of聽 the importance of hosting others.

转讜讻谉 讝讛 转讜专讙诐 讙诐 诇: 注讘专讬转

讜讗讬诪讗 讛专 讛讘讬转 讚讗住讜专 讘诪谞注诇 诇讬诇驻讗 诪诪谞注诇 讗讘诇 讘讬转 讛讻谞住转 讚砖专讬 讘诪谞注诇 讗讚讬诇讬祝 诪诪谞注诇 讜诇讛讬转专 谞讬诇祝 诪拽驻谞讚专讬讗 讜诇讗住讜专

and say as follows: With regard to the Temple Mount, where one is prohibited from wearing shoes, let us derive the prohibition of spitting from the case of shoes. However, with regard to a synagogue, where one is permitted to wear shoes, instead of deriving the law with regard to spitting from the case of shoes and permitting it, derive it from the case of a shortcut, and prohibit it.

讗诇讗 讗诪专 专讘讗 讻讬 讘讬转讜 诪讛 讘讬转讜 讗拽驻谞讚专讬讗 拽驻讬讚 讗讬谞砖 讗专拽讬拽讛 讜诪谞注诇 诇讗 拽驻讬讚 讗讬谞砖 讗祝 讘讬转 讛讻谞住转 拽驻谞讚专讬讗 讛讜讗 讚讗住讜专 专拽讬拽讛 讜诪谞注诇 砖专讬:

Rather, Rava said a different reason: The synagogue is like one鈥檚 house. Just as one objects to a person using his house as a shortcut, but does not mind spitting and wearing shoes therein, so too in the case of a synagogue, a shortcut is prohibited while spitting and wearing shoes are permitted.

讻诇 讞讜转诪讬 讘专讻讜转 砖讘诪拽讚砖 讜讻讜壮:

We learned in the mishna: At the conclusion of all blessings recited in the Temple, the one reciting the blessing would say: Blessed are You Lord, God of Israel, until everlasting.

讻诇 讻讱 诇诪讛 诇驻讬 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖 讜诪谞讬谉 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖 砖谞讗诪专 拽讜诪讜 讘专讻讜 讗转 讛壮 讗诇讛讬讻诐 诪谉 讛注讜诇诐 注讚 讛注讜诇诐 讜讗讜诪专 讜讬讘专讻讜 讗转 砖诐 讻讘讚讱 讜诪专讜诪诐 注诇 讻诇 讘专讻讛 讜转讛诇讛

The Gemara explains: Why were they insistent upon this formula to that extent? Because one does not answer amen in the Temple. Because there is a unique response to the blessings in the Temple, a unique formula for their conclusion was instituted. From where is it derived that one does not answer amen in the Temple? As it is stated: 鈥淪tand up and bless the Lord, your God, from everlasting to everlasting鈥 (Nehemiah 9:5), which refers to the conclusion. The verse in Nehemiah continues: 鈥淎nd let them say: Blessed be Your glorious name, that is exalted above all blessing and praise鈥 (Nehemiah 9:5). The response is exalted above other blessings.

讬讻讜诇 讻诇 讛讘专讻讜转 讻讜诇谉 转讛讗 诇讛谉 转讛诇讛 讗讞转 转诇诪讜讚 诇讜诪专 讜诪专讜诪诐 注诇 讻诇 讘专讻讛 讜转讛诇讛 注诇 讻诇 讘专讻讛 讜讘专讻讛 转谉 诇讜 转讛诇讛:

From the beginning of the verse, I might have thought that all of the blessings there will have only a single expression of praise, amen. Therefore, the verse teaches: 鈥淭hat is exalted above all blessing and praise鈥; for every blessing, a unique praise is offered. Therefore, the appropriate response to a blessing in the Temple is: Blessed are You Lord, God of Israel, from everlasting until everlasting.

讛转拽讬谞讜 砖讬讛讗 讗讚诐 砖讜讗诇 讘砖诇讜诐 讞讘专讜 讜讻讜壮: 诪讗讬 讜讗讜诪专

We learned in the mishna that the Sages instituted that a person will greet another with the name of God, and several biblical sources were cited. The Gemara asks: Why is it necessary for the mishna to cite all of those sources, introduced with the phrase: And it says? Why was the proof from Boaz鈥檚 statement to the harvesters: The Lord is with you, insufficient?

讜讻讬 转讬诪讗 讘注讝 诪讚注转讬讛 讚谞驻砖讬讛 拽讗诪专 转讗 砖诪注 讛壮 注诪讱 讙讘讜专 讛讞讬诇 讜讻讬 转讬诪讗 诪诇讗讱 讛讜讗 讚拽讗诪专 诇讬讛 诇讙讚注讜谉 转讗 砖诪注 讗诇 转讘讜讝 讻讬 讝拽谞讛 讗诪讱

The Gemara explains: And if you say: Boaz said this on his own, and it proves nothing with regard to normative practice, come and hear a proof from the verse: 鈥淭he Lord is with you, mighty man of valor鈥 (Judges 6:12). And if you say that it was an angel who said this to Gideon, that perhaps this verse was the angel informing Gideon that the Lord is with him, but it is not the standard formula of a greeting, come and hear proof from the verse: 鈥淎nd despise not your mother when she is old鈥 (Proverbs 23:22); the customs of the nation鈥檚 elders are an adequate source from which to derive halakha.

讜讗讜诪专 注转 诇注砖讜转 诇讛壮 讛驻专讜 转讜专转讱 讗诪专 专讘讗 讛讗讬 拽专讗 诪专讬砖讬讛 诇住讬驻讬讛 诪讚专讬砖 诪住讬驻讬讛 诇专讬砖讬讛 诪讚专讬砖

And the verse states: 鈥淚t is time to work for the Lord; they have made void Your Torah鈥 (Psalms 119:126). Of this, Rava said: This verse can be interpreted from beginning to end, and can be interpreted from end to beginning.

诪专讬砖讬讛 诇住讬驻讬讛 诪讚专讬砖 注转 诇注砖讜转 诇讛壮 诪讗讬 讟注诐 诪砖讜诐 讛驻专讜 转讜专转讱 诪住讬驻讬讛 诇专讬砖讬讛 诪讚专讬砖 讛驻专讜 转讜专转讱 诪讗讬 讟注诪讗 诪砖讜诐 注转 诇注砖讜转 诇讛壮

The Gemara elaborates: This verse can be interpreted from beginning to end: It is time to work for the Lord; what is the reason? Because they have made void Your Torah, so it must be remedied. Conversely, it can be interpreted from end to beginning as follows: They have made void Your Torah; what is the reason? Because it is time to work for the Lord. By means of violating the Torah, it is possible to fundamentally rectify the situation.

转谞讬讗 讛诇诇 讛讝拽谉 讗讜诪专 讘砖注转 讛诪讻谞讬住讬谉 驻讝专 讘砖注转 讛诪驻讝专讬诐 讻谞住 讜讗诐 专讗讬转 讚讜专 砖讛转讜专讛 讞讘讬讘讛 注诇讬讜 驻讝专 砖谞讗诪专 讬砖 诪驻讝专 讜谞讜住祝 注讜讚 讜讗诐 专讗讬转 讚讜专 砖讗讬谉 讛转讜专讛 讞讘讬讘讛 注诇讬讜 讻谞住 砖谞讗诪专 注转 诇注砖讜转 诇讛壮 讛驻专讜 转讜专转讱

With regard to this verse, it was taught in a baraita that Hillel the Elder says: At the time of gathering, if the Sages of the generation see to it that the Torah remains the purview of the few, disseminate it to the public at large. At the time of dissemination, gather, and leave it to others to disseminate the Torah. And if you see a generation for whom Torah is beloved, disseminate, as it is stated: 鈥淭here is who scatters, and yet increases鈥 (Proverbs 11:24). However, if you see a generation for whom Torah is not beloved, gather; do not cause the Torah to be disgraced, as it is stated: 鈥淚t is time to work for the Lord; they have made void Your Torah.鈥 Preventing Torah study in that situation is a manifestation of work for the Lord.

讚专砖 讘专 拽驻专讗 讝诇转 拽讘讜抓 拽谞讛 诪讬谞讛 讘讗转专 讚诇讬转 讙讘专 转诪谉 讛讜讬 讙讘专 讗诪专 讗讘讬讬 砖诪注 诪讬谞讛 讘讗转专 讚讗讬转 讙讘专 转诪谉 诇讗 转讛讜讬 讙讘专

On a similar note, bar Kappara taught: If the price of the merchandise has declined, jump and purchase from it; and where there is no man, there be a man; where there is no one to fill a particular role, accept that role upon yourself. Abaye said: Infer from this that where there is a man, there do not be a man.

驻砖讬讟讗 诇讗 谞爪专讻讛 讗诇讗 讘砖砖谞讬讛诐 砖讜讬谉

The Gemara asks: Isn鈥檛 Abaye鈥檚 conclusion obvious? The Gemara explains: This statement is only necessary in a case where there are two who are equal. Although you, too, are suited to fill that role, since another qualified person is already filling that role, allow him to succeed.

讚专砖 讘专 拽驻专讗 讗讬讝讜讛讬 驻专砖讛 拽讟谞讛 砖讻诇 讙讜驻讬 转讜专讛 转诇讜讬谉 讘讛 讘讻诇 讚专讻讬讱 讚注讛讜 讜讛讜讗 讬讬砖专 讗专讞转讬讱 讗诪专 专讘讗 讗驻讬诇讜 诇讚讘专 注讘讬专讛

Bar Kappara taught: Which is a brief passage upon which all fundamental principles of Torah are dependent? 鈥淚n all your ways acknowledge Him, and He will direct your paths鈥 (Proverbs 3:6). Rava said: One must apply this principle even to acts of transgression, as even then one must adhere to God and refrain from sinning excessively.

讚专砖 讘专 拽驻专讗 诇注讜诇诐 讬诇诪讚 讗讚诐 讗转 讘谞讜 讗讜诪谞讜转 谞拽讬讛 讜拽诇讛 诪讛 讛讬讗 讗诪专 专讘 讞住讚讗 诪讞讟讗 讚转诇诪讬讜转讗:

Bar Kappara taught: A person should always teach his child a clean and simple craft. The Gemara asks: What craft is considered clean and simple? Rav 岣sda said: Cutting precious stones.

转谞讬讗 专讘讬 讗讜诪专 诇注讜诇诐 讗诇 讬专讘讛 讗讚诐 专注讬诐 讘转讜讱 讘讬转讜 砖谞讗诪专 讗讬砖 专注讬诐 诇讛转专讜注注

Several ethical tenets and guidelines for life were taught in a baraita. Rabbi Yehuda HaNasi says: One should never have too many friends in his house, i.e., people should not become accustomed to being overly intimate in his house, as it is stated: 鈥淭here are friends that one has to his own hurt鈥 (Proverbs 18:24); one with friends of that kind will ultimately come to quarrel.

转谞讬讗 专讘讬 讗讜诪专 讗诇 讬诪谞讛 讗讚诐 讗驻讟专讜驻讜住 讘转讜讱 讘讬转讜 砖讗诇诪诇讬 诇讗 诪讬谞讛 驻讜讟讬驻专 讗转 讬讜住祝 讗驻讟专讜驻讜住 讘转讜讱 讘讬转讜 诇讗 讘讗 诇讗讜转讜 讚讘专

It was taught in a baraita that Rabbi Yehuda HaNasi says: Do not appoint an administrator [apitropos] within your house, as had Potiphar not appointed Joseph as administrator within his house, Joseph would not have come to that incident involving him in allegations of sexual impropriety.

转谞讬讗 专讘讬 讗讜诪专 诇诪讛 谞住诪讻讛 驻专砖转 谞讝讬专 诇驻专砖转 住讜讟讛 诇讜诪专 诇讱 砖讻诇 讛专讜讗讛 住讜讟讛 讘拽诇拽讜诇讛 讬讝讬专 注爪诪讜 诪谉 讛讬讬谉

It was taught in a baraita, Rabbi Yehuda HaNasi says: Why is the portion of the Nazirite (Numbers ch. 6) juxtaposed with the portion of the sota (Numbers ch. 5)? They are juxtaposed to tell you that anyone who sees a sota in her disgrace, her transgression, should renounce wine, as wine is one of the causes of that transgression.

讗诪专 讞讝拽讬讛 讘专讬讛 讚专讘讬 驻专谞讱 讗诪专 专讘讬 讬讜讞谞谉 诇诪讛 谞住诪讻讛 驻专砖转 住讜讟讛 诇驻专砖转 转专讜诪讜转 讜诪注砖专讜转 诇讜诪专 诇讱 讻诇 砖讬砖 诇讜 转专讜诪讜转 讜诪注砖专讜转 讜讗讬谞讜 谞讜转谞谉 诇讻讛谉 住讜祝 谞爪专讱 诇讻讛谉 注诇 讬讚讬 讗砖转讜 砖谞讗诪专 讜讗讬砖 讗转 拽讚砖讬讜 诇讜 讬讛讬讜 讜住诪讬讱 诇讬讛 讗讬砖 讗讬砖 讻讬 转砖讟讛 讗砖转讜 讜讻转讬讘 讜讛讘讬讗 讛讗讬砖 讗转 讗砖转讜 讜讙讜壮 讜诇讗 注讜讚 讗诇讗 住讜祝 砖谞爪专讱 诇讛谉 砖谞讗诪专 讜讗讬砖 讗转 拽讚砖讬讜 诇讜 讬讛讬讜

岣zkiya, son of Rabbi Parnakh, said that Rabbi Yo岣nan said: Why is the portion of sota juxtaposed with the portion of terumot and tithes (Numbers ch. 5)? They are juxtaposed to tell you: Anyone who has terumot and tithes and does not give them to a priest, will ultimately require the services of a priest by means of his wife, as it is stated: 鈥淎nd every man鈥檚 hallowed things shall be his鈥 (Numbers 5:10). This refers to one who keeps those hallowed items for himself. To this the Torah juxtaposed: 鈥淚f any man鈥檚 wife go aside and act unfaithfully against him鈥 (Numbers 5:12). And it is written: 鈥淭hen shall the man bring his wife unto the priest鈥 (Numbers 5:15). Moreover, ultimately that man will require assistance from the tithe given to the poor, as it is stated: 鈥淎nd every man鈥檚 hallowed things shall be his鈥 (Numbers 5:10). He will himself need those very hallowed items that he was unwilling to give to others.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜讗诐 谞转谞谉 住讜祝 诪转注砖专 砖谞讗诪专 讗讬砖 讗砖专 讬转谉 诇讻讛谉 诇讜 讬讛讬讛 诇讜 讬讛讬讛 诪诪讜谉 讛专讘讛

Rav Na岣an bar Yitz岣k said: And if he gave them, ultimately he will become wealthy, as it is said: 鈥淲hatsoever any man gives the priest, it shall be his鈥 (Numbers 5:10); much property shall be his.

讗诪专 专讘 讛讜谞讗 讘专 讘专讻讬讛 诪砖讜诐 专讘讬 讗诇注讝专 讛拽驻专 讻诇 讛诪砖转祝 砖诐 砖诪讬诐 讘爪注专讜 讻讜驻诇讬谉 诇讜 驻专谞住转讜 砖谞讗诪专 讜讛讬讛 砖讚讬 讘爪专讬讱 讜讻住祝 转讜注驻讜转 诇讱

Rav Huna bar Berekhya said in the name of Rabbi Elazar HaKappar: Anyone who includes the name of heaven in his distress, i.e., who turns and prays to God in his time of trouble, his livelihood will ultimately be doubled, as it is stated: 鈥淎nd the Almighty be your treasure, and precious [toafot] silver unto you鈥 (Job 22:25). If you include God in your trouble, your silver will be doubled. Eif, which in Aramaic means double, is etymologically similar to toafot.

专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 驻专谞住转讜 诪注讜驻驻转 诇讜 讻爪驻讜专 砖谞讗诪专 讜讻住祝 转讜注驻讜转 诇讱

Rabbi Shmuel bar Na岣ani said a different explanation: This means that his sustenance flies [meofefet] to him like a bird, as it is stated: 鈥淎nd precious silver [toafot] unto you.鈥

讗诪专 专讘讬 讟讘讬 讗诪专 专讘讬 讬讗砖讬讛 讻诇 讛诪专驻讛 注爪诪讜 诪讚讘专讬 转讜专讛 讗讬谉 讘讜 讻讞 诇注诪讜讚 讘讬讜诐 爪专讛 砖谞讗诪专 讛转专驻讬转 讘讬讜诐 爪专讛 爪专 讻讞讻讛 讗诪专 专讘 讗诪讬 讘专 诪转谞讛 讗诪专 砖诪讜讗诇 讜讗驻讬诇讜 诪爪讜讛 讗讞转 砖谞讗诪专 讛转专驻讬转 诪讻诇 诪拽讜诐

Rabbi Tavi said in the name of Rabbi Yoshiya: Anyone who is lax in his study of matters of Torah will ultimately lack the strength to stand on a day of adversity, as it is stated: 鈥淚f you faint in the day of adversity, your strength is small indeed鈥 (Proverbs 24:10). Rav Ami bar Mattana said that Shmuel said: And even if he was lax in the performance of a single mitzva, as it is stated: If you faint; this applies in any case, even in the case of a single mitzva.

讗诪专 专讘 住驻专讗 专讘讬 讗讘讛讜 讛讜讛 诪砖转注讬 讻砖讬专讚 讞谞讬谞讗 讘谉 讗讞讬 专讘讬 讬讛讜砖注 诇讙讜诇讛 讛讬讛 诪注讘专 砖谞讬诐 讜拽讜讘注 讞讚砖讬诐 讘讞讜爪讛 诇讗专抓

Rav Safra said: Rabbi Abbahu would relate: When 岣nina, son of Rabbi Yehoshua鈥檚 brother, went to the Diaspora, Babylonia, he would intercalate years and establish months outside of Eretz Yisrael. Because Judaism in Eretz Yisrael had declined in the wake of the bar Kokheva rebellion, he considered it necessary to cultivate the Jewish community in Babylonia as the center of the Jewish people. Among other things, he intercalated the years and established the months even though the halakha restricts those activities to Eretz Yisrael.

砖讙专讜 讗讞专讬讜 砖谞讬 转诇诪讬讚讬 讞讻诪讬诐 专讘讬 讬讜住讬 讘谉 讻讬驻专 讜讘谉 讘谞讜 砖诇 讝讻专讬讛 讘谉 拽讘讜讟诇 讻讬讜谉 砖专讗讛 讗讜转诐 讗诪专 诇讛诐 诇诪讛 讘讗转诐 讗诪专讜 诇讬讛 诇诇诪讜讚 转讜专讛 讘讗谞讜 讛讻专讬讝 注诇讬讛诐 讗谞砖讬诐 讛诇诇讜 讙讚讜诇讬 讛讚讜专 讛诐 讜讗讘讜转讬讛诐 砖诪砖讜 讘讘讬转 讛诪拽讚砖 讻讗讜转讛 砖砖谞讬谞讜 讝讻专讬讛 讘谉 拽讘讜讟诇 讗讜诪专 讛专讘讛 驻注诪讬诐 拽专讬转讬 诇驻谞讬讜 讘住驻专 讚谞讬讗诇

Eventually, the Sages of Eretz Yisrael sent two Torah scholars after him, Rabbi Yosei ben Keifar and the grandson of Zekharya ben Kevutal. When 岣nina saw them, he asked them: Why did you come? They responded: We came to study Torah. Since he saw his standing enhanced by the Sages of Eretz Yisrael coming to study Torah from him, he proclaimed about them: These people are eminent scholars of our generation, and their fathers served in the Temple. As we learned in tractate Yoma: Zekharya ben Kevutal says: Many times I read before the High Priest from the book of Daniel on the eve of Yom Kippur.

讛转讞讬诇 讛讜讗 诪讟诪讗 讜讛诐 诪讟讛专讬诐 讛讜讗 讗讜住专 讜讛诐 诪转讬专讬诐 讛讻专讬讝 注诇讬讛诐 讗谞砖讬诐 讛诇诇讜 砖诇 砖讜讗 讛诐 砖诇 转讛讜 讛诐 讗诪专讜 诇讜 讻讘专 讘谞讬转 讜讗讬 讗转讛 讬讻讜诇 诇住转讜专 讻讘专 讙讚专转 讜讗讬 讗转讛 讬讻讜诇 诇驻专讜抓

These two scholars, however, began to dispute every decision 岣nina rendered in response to questions raised in the study hall. He ruled it impure and they ruled it pure; he prohibited it and they permitted it. Eventually, he proclaimed about them: These people are worthless. They are good for nothing and they know nothing. They said to him: You have already built up our names and glorified us; you cannot now demolish. You have already built a fence and you cannot break through it.

讗诪专 诇讛诐 诪驻谞讬 诪讛 讗谞讬 诪讟诪讗 讜讗转诐 诪讟讛专讬诐 讗谞讬 讗讜住专 讜讗转诐 诪转讬专讬诐 讗诪专讜 诇讜 诪驻谞讬 砖讗转讛 诪注讘专 砖谞讬诐 讜拽讜讘注 讞讚砖讬诐 讘讞讜抓 诇讗专抓

He said to them: Why is it that when I rule something impure, you rule it pure; when I prohibit it, you permit it? They said to him: We do this because you intercalate the years and establish the months outside of Eretz Yisrael.

讗诪专 诇讛诐 讜讛诇讗 注拽讬讘讗 讘谉 讬讜住祝 讛讬讛 诪注讘专 砖谞讬诐 讜拽讜讘注 讞讚砖讬诐 讘讞讜抓 诇讗专抓 讗诪专讜 诇讜 讛谞讞 专讘讬 注拽讬讘讗 砖诇讗 讛谞讬讞 讻诪讜转讜 讘讗专抓 讬砖专讗诇 讗诪专 诇讛诐 讗祝 讗谞讬 诇讗 讛谞讞转讬 讻诪讜转讬 讘讗专抓 讬砖专讗诇 讗诪专讜 诇讜 讙讚讬讬诐 砖讛谞讞转 谞注砖讜 转讬砖讬诐 讘注诇讬 拽专谞讬诐 讜讛诐 砖讙专讜谞讜 讗爪诇讱 讜讻谉 讗诪专讜 诇谞讜 诇讻讜 讜讗诪专讜 诇讜 讘砖诪谞讜 讗诐 砖讜诪注 诪讜讟讘 讜讗诐 诇讗讜 讬讛讗 讘谞讚讜讬

He said to them: Didn鈥檛 Rabbi Akiva ben Yosef also intercalate years and establish months outside of Eretz Yisrael? They replied to him: Leave the case of Rabbi Akiva, as, when he left, he did not leave behind anyone as great in Torah as he in Eretz Yisrael. Rabbi 岣nina said to them: I also did not leave behind anyone as great as me in Eretz Yisrael. They said to him: The kids who you left behind have grown into goats with horns; they are greater than you are. And they sent us to you, and this is what they said to us: Go and tell him in our name: If he obeys, fine; and if he does not obey, he will be ostracized.

讜讗诪专讜 诇讗讞讬谞讜 砖讘讙讜诇讛 讗诐 砖讜诪注讬谉 诪讜讟讘 讜讗诐 诇讗讜 讬注诇讜 诇讛专 讗讞讬讛 讬讘谞讛 诪讝讘讞 讞谞谞讬讛 讬谞讙谉 讘讻谞讜专 讜讬讻驻专讜 讻讜诇诐 讜讬讗诪专讜 讗讬谉 诇讛诐 讞诇拽 讘讗诇讛讬 讬砖专讗诇

And in order to underscore this, tell our brethren in exile: If they obey the Sages of Eretz Yisrael to excommunicate 岣nina, fine; and if they do not obey us, it is as if they are seceding from the Jewish people. They should climb a mountain; A岣ya, one of the leaders of the Babylonian Jewish community, will build an altar, 岣nanya, son of Rabbi Yehoshua鈥檚 brother, who was a Levite, will play the lute, and all will proclaim heresy and say that they have no portion in the God of Israel.

诪讬讚 讙注讜 讻诇 讛注诐 讘讘讻讬讛 讜讗诪专讜 讞住 讜砖诇讜诐 讬砖 诇谞讜 讞诇拽 讘讗诇讛讬 讬砖专讗诇

This message had a profound impact on the people, and immediately the entire nation burst into tears, saying: God forbid. We do have a portion in the God of Israel. They reconsidered their plans to establish Babylonia as the center of the Jewish people.

讜讻诇 讻讱 诇诪讛 诪砖讜诐 砖谞讗诪专 讻讬 诪爪讬讜谉 转爪讗 转讜专讛 讜讚讘专 讛壮 诪讬专讜砖诇讬诐

The Gemara asks: Why did the Sages of Eretz Yisrael go to that extent to stop 岣nina? The Gemara answers: Because it is stated: 鈥淔or out of Zion shall go forth the Torah, and the word of the Lord from Jerusalem鈥 (Isaiah 2:3).

讘砖诇诪讗 讛讜讗 诪讟讛专 讜讛诐 诪讟诪讗讬谉 诇讞讜诪专讗 讗诇讗 讛讜讗 诪讟诪讗 讜讛诐 诪讟讛专讬谉 讛讬讻讬 讛讜讬 讜讛讗 转谞讬讗 讞讻诐 砖讟诪讗 讗讬谉 讞讘专讜 专砖讗讬 诇讟讛专 讗住专 讗讬谉 讞讘专讜 专砖讗讬 诇讛转讬专 拽住讘专讬 讻讬 讛讬讻讬 讚诇讗 谞讙专专讜 讘转专讬讛:

The Gemara considers the details of this event: Granted, 岣nina would rule an item pure and the Sages from Eretz Yisrael would rule it impure; they ruled stringently. But in a case where he ruled an item impure and they ruled it pure, what are the circumstances? How could they rule pure that which he ruled impure? Was it not taught in a baraita: If a Sage ruled an item impure, his colleague is not permitted to rule it pure; if he prohibited it, his colleague may not permit it? The Gemara explains: They held that they must do so in this case, so that people would not be drawn after him; due to the exigencies of the time they overturned his rulings.

转谞讜 专讘谞谉 讻砖谞讻谞住讜 专讘讜转讬谞讜 诇讻专诐 讘讬讘谞讛 讛讬讜 砖诐 专讘讬 讬讛讜讚讛 讜专讘讬 讬讜住讬 讜专讘讬 谞讞诪讬讛 讜专讘讬 讗诇讬注讝专 讘谞讜 砖诇 专讘讬 讬讜住讬 讛讙诇讬诇讬 驻转讞讜 讻讜诇诐 讘讻讘讜讚 讗讻住谞讬讗 讜讚专砖讜

The Sages taught: When our Rabbis, the Sages of the Mishna, entered the vineyard, the academy, in Yavne, Rabbi Yehuda, Rabbi Yosei, Rabbi Ne岣mya, and Rabbi Eliezer, son of Rabbi Yosei HaGelili, were there presiding over the Sages. They all began to speak in honor of their hosts, the local population hosting them and their students as guests, and they taught.

驻转讞 专讘讬 讬讛讜讚讛 专讗砖 讛诪讚讘专讬诐 讘讻诇 诪拽讜诐 讘讻讘讜讚 转讜专讛 讜讚专砖 讜诪砖讛 讬拽讞 讗转 讛讗讛诇 讜谞讟讛 诇讜 诪讞讜抓 诇诪讞谞讛 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 讗专讜谉 讛壮 砖诇讗 讛讬讛 诪专讜讞拽 讗诇讗 砖谞讬诐 注砖专 诪讬诇 讗诪专讛 转讜专讛 讜讛讬讛 讻诇 诪讘拽砖 讛壮 讬爪讗 讗诇 讗讛诇 诪讜注讚 转诇诪讬讚讬 讞讻诪讬诐 砖讛讜诇讻讬诐 诪注讬专 诇注讬专 讜诪诪讚讬谞讛 诇诪讚讬谞讛 诇诇诪讜讚 转讜专讛 注诇 讗讞转 讻诪讛 讜讻诪讛

Rabbi Yehuda, head of the speakers in every place, opened his speech in honor of Torah, and taught: It is stated: 鈥淣ow Moses used to take the tent and pitch it outside the camp, far off from the camp; and he called it the Tent of Meeting. And it came to pass, that every seeker of God went out unto the Tent of Meeting, which was outside the camp鈥 (Exodus 33:7). He said: Isn鈥檛 this an a fortiori inference? Just as the Torah says of the ark of God, which was only twelve mil from the camp: 鈥淓very seeker of God went out unto the Tent of Meeting鈥; all the more so should Torah scholars, who wander great distances and go from city to city and country to country to study Torah, be called seekers of God.

讜讚讘专 讛壮 讗诇 诪砖讛 驻谞讬诐 讗诇 驻谞讬诐 讗诪专 专讘讬 讬爪讞拽 讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 诪砖讛 讗谞讬 讜讗转讛 谞住讘讬专 驻谞讬诐 讘讛诇讻讛 讗讬讻讗 讚讗诪专讬 讻讱 讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 讻砖诐 砖讗谞讬 讛住讘专转讬 诇讱 驻谞讬诐 讻讱 讗转讛 讛住讘专 驻谞讬诐 诇讬砖专讗诇 讜讛讞讝专 讛讗讛诇 诇诪拽讜诪讜

The Gemara continues: It is stated: 鈥淎nd the Lord spoke unto Moses, face to face鈥 (Exodus 33:11). Rabbi Yitz岣k said: The Holy One, Blessed be He, said to Moses: Moses, you and I will show cheerful faces in the study of halakha to those who come to study. Some say that the Holy One, Blessed be He, told Moses: Just as I showed you a cheerful face, so too you will show Israel a cheerful face and restore the tent to its place in the camp.

讜砖讘 讗诇 讛诪讞谞讛 讜讙讜壮 讗诪专 专讘讬 讗讘讛讜 讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 注讻砖讬讜 讬讗诪专讜 讛专讘 讘讻注住 讜转诇诪讬讚 讘讻注住 讬砖专讗诇 诪讛 转讛讗 注诇讬讛诐 讗诐 讗转讛 诪讞讝讬专 讛讗讛诇 诇诪拽讜诪讜 诪讜讟讘 讜讗诐 诇讗讜 讬讛讜砖注 讘谉 谞讜谉 转诇诪讬讚讱 诪砖专转 转讞转讬讱

It is said: 鈥淎nd he would return into the camp; but his minister, Joshua bin-Nun, a young man, departed not out of the Tent鈥 (Exodus 33:11). Rabbi Abbahu said: The Holy One, Blessed be He, told Moses: Now, they will say: The Master, God, is angry and the student, Moses, is also angry, and what will happen to Israel? Rather, you must restore the tent to its place among the people. If you restore the tent to its place, fine; and if not, Joshua bin-Nun, your student, will serve as Israel鈥檚 leader in your place.

讜讛讬讬谞讜 讚讻转讬讘 讜砖讘 讗诇 讛诪讞谞讛 讗诪专 专讘讗 讗祝 注诇 驻讬 讻谉 诇讗 讬爪讗 讛讚讘专 诇讘讟诇讛 砖谞讗诪专 讜诪砖专转讜 讬讛讜砖注 讘谉 谞讜谉 谞注专 诇讗 讬诪讬砖 诪转讜讱 讛讗讛诇:

And that is what is written: 鈥淎nd he would return into the camp; but his minister, Joshua bin-Nun, a young man, departed not out of the Tent.鈥 Rava said: Nevertheless, though Moses obeyed and restored the tent, the statement written with regard to the role of Joshua was not uttered for naught. Joshua bin-Nun remained as deputy to Moses, and ultimately served in his place, as it is stated: 鈥淏ut his minister, Joshua bin-Nun, a young man, departed not out of the Tent.鈥

讜注讜讚 驻转讞 专讘讬 讬讛讜讚讛 讘讻讘讜讚 转讜专讛 讜讚专砖 讛住讻转 讜砖诪注 讬砖专讗诇 讛讬讜诐 讛讝讛 谞讛讬讬转 诇注诐 讜讻讬 讗讜转讜 讛讬讜诐 谞转谞讛 转讜专讛 诇讬砖专讗诇 讜讛诇讗 讗讜转讜 讬讜诐 住讜祝 讗专讘注讬诐 砖谞讛 讛讬讛 讗诇讗 诇诇诪讚讱 砖讞讘讬讘讛 转讜专讛 注诇 诇讜诪讚讬讛 讘讻诇 讬讜诐 讜讬讜诐 讻讬讜诐 砖谞转谞讛 诪讛专 住讬谞讬

And Rabbi Yehuda again began to speak in honor of Torah and taught: When Moses took leave of Israel on his last day in this world, he said: 鈥淜eep silence [hasket] and hear, Israel; this day you have become a people unto the Lord your God鈥 (Deuteronomy 27:9). This is surprising: Was the Torah given to Israel on that day? Wasn鈥檛 that day at the end of forty years since the Torah was given? Rather, it comes to teach that each and every day the Torah is as dear to those who study it, as it was on the day it was given from Mount Sinai.

讗诪专 专讘讬 转谞讞讜诐 讘专讬讛 讚专讘讬 讞讬讬讗 讗讬砖 讻驻专 注讻讜 转讚注 砖讛专讬 讗讚诐 拽讜专讗 拽专讬讗转 砖诪注 砖讞专讬转 讜注专讘讬转 讜注专讘 讗讞讚 讗讬谞讜 拽讜专讗 讚讜诪讛 讻诪讬 砖诇讗 拽专讗 拽专讬讗转 砖诪注 诪注讜诇诐

Rabbi Tan岣m, son of Rabbi 岣yya, of the village of Akko, said: Know that the Torah is indeed beloved, as one who recites Shema, morning and evening, for his entire life, and does not recite it one evening, it is as if he never recited Shema. He cannot compensate for what he missed.

讛住讻转 注砖讜 讻转讜转 讻转讜转 讜注住拽讜 讘转讜专讛 诇驻讬 砖讗讬谉 讛转讜专讛 谞拽谞讬转 讗诇讗 讘讞讘讜专讛 讻讚专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讚讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 诪讗讬 讚讻转讬讘 讞专讘 讗诇 讛讘讚讬诐 讜谞讗诇讜 讞专讘 注诇 砖讜谞讗讬讛诐 砖诇 转诇诪讬讚讬 讞讻诪讬诐 砖讬讜砖讘讬诐 讘讚 讘讘讚 讜注讜住拽讬诐 讘转讜专讛 讜诇讗 注讜讚 讗诇讗 砖诪讟驻砖讬诐 讻转讬讘 讛讻讗 讜谞讗诇讜 讜讻转讬讘 讛转诐 讗砖专 谞讜讗诇谞讜 讜诇讗 注讜讚 讗诇讗 砖讞讜讟讗讬诐 砖谞讗诪专 讜讗砖专 讞讟讗谞讜

The Gemara interprets the word hasket in this verse homiletically, as an acronym of the words as, make, and kat, group. Form [asu] many groups [kitot] and study Torah, for the Torah is only acquired through study in a group. This is in accordance with the opinion of Rabbi Yosei, son of Rabbi 岣nina; as Rabbi Yosei, son of Rabbi 岣nina, said: What is the meaning of that which is written: 鈥淎 sword is upon the boasters [habaddim], and they shall become fools [noalu]鈥 (Jeremiah 50:36)? This verse can be interpreted homiletically: A sword upon the enemies of Torah scholars, a euphemism for the Torah scholars themselves, who sit alone [bad bevad] and study Torah. And furthermore, those who study alone grow foolish, as it is written here, noalu, and elsewhere it is written that after Miriam was afflicted with leprosy, Aaron told Moses: 鈥淔or that we have done foolishly [noalnu]鈥 (Numbers 12:11). And furthermore, they sin due to that ignorance, as at the end of that same verse it is stated: 鈥淔or that we have done foolishly, and for that we have sinned.鈥

讗讬讘注讬转 讗讬诪讗 诪讛讻讗 谞讜讗诇讜 砖专讬 爪注谉

If you wish, say instead that it is derived from here: 鈥淭he princes of Tzoan are become fools [noalu]鈥 (Isaiah 19:13).

讚讘专 讗讞专 讛住讻转 讜砖诪注 讬砖专讗诇 讻转转讜 注爪诪讻诐 注诇 讚讘专讬 转讜专讛 讻讚讗诪专 专讬砖 诇拽讬砖 讚讗诪专 专讬砖 诇拽讬砖 诪谞讬谉 砖讗讬谉 讚讘专讬 转讜专讛 诪转拽讬讬诪讬谉 讗诇讗 讘诪讬 砖诪诪讬转 注爪诪讜 注诇讬讛 砖谞讗诪专 讝讗转 讛转讜专讛 讗讚诐 讻讬 讬诪讜转 讘讗讛诇

The Gemara offers an alternative explanation of this verse: 鈥淜eep silence [hasket] and hear, Israel鈥; break [kattetu] yourselves over words of the Torah. This is in accordance with the opinion of Reish Lakish, as Reish Lakish said: From where is it derived that matters of Torah are only retained by one who kills himself over it? As it is stated: 鈥淭his is the Torah: When one dies in a tent鈥 (Numbers 19:14); true Torah study demands the total devotion of one who is willing to dedicate his life in the tent of Torah.

讚讘专 讗讞专 讛住讻转 讜砖诪注 讬砖专讗诇 讛住 讜讗讞专 讻讱 讻转转 讻讚专讘讗 讚讗诪专 专讘讗 诇注讜诇诐 讬诇诪讜讚 讗讚诐 转讜专讛 讜讗讞专 讻讱 讬讛讙讛

The Gemara offers yet another alternative explanation of this verse: 鈥淜eep silence [hasket] and hear, Israel鈥; first be silent [has] and listen and then study intensively in order to analyze [kattet] and clarify the details. This is in accordance with the opinion of Rava, as Rava said: One must always study Torah and gain expertise in it, and only then analyze and delve into it.

讗诪专讬 讚讘讬 专讘讬 讬谞讗讬 诪讗讬 讚讻转讬讘 讻讬 诪讬抓 讞诇讘 讬讜爪讬讗 讞诪讗讛 讜诪讬抓 讗祝 讬讜爪讬讗 讚诐 讜诪讬抓 讗驻讬诐 讬讜爪讬讗 专讬讘

In the school of Rabbi Yannai they said: What is the meaning of that which is written: 鈥淔or the churning of milk brings forth curd, and the wringing of the nose [af] brings forth blood, so the forcing of wrath [appayim] brings forth strife鈥 (Proverbs 30:33)?

讘诪讬 讗转讛 诪讜爪讗 讞诪讗讛 砖诇 转讜专讛 讘诪讬 砖诪拽讬讗 讞诇讘 砖讬谞拽 诪砖讚讬 讗诪讜 注诇讬讛

With regard to the beginning of the verse: For the churning of milk brings forth curd; in whom do you find the cream of Torah? With one who spits out the milk that he nursed from his mother鈥檚 breasts over it; one who struggles with all his might to study Torah.

讜诪讬抓 讗祝 讬讜爪讬讗 讚诐 讻诇 转诇诪讬讚 砖讻讜注住 注诇讬讜 专讘讜 驻注诐 专讗砖讜谞讛 讜砖讜转拽 讝讜讻讛 诇讛讘讞讬谉 讘讬谉 讚诐 讟诪讗 诇讚诐 讟讛讜专

With regard to: And the wringing of the nose brings forth blood, any student whose rabbi is angry [af] with him the first time and he is silent and does not react, will merit to be able to distinguish between blood that is ritually impure and blood that is ritually pure.

讜诪讬抓 讗驻讬诐 讬讜爪讬讗 专讬讘 讻诇 转诇诪讬讚 砖讻讜注住 注诇讬讜 专讘讜 驻注诐 专讗砖讜谞讛 讜砖谞讬讛 讜砖讜转拽 讝讜讻讛 诇讛讘讞讬谉 讘讬谉 讚讬谞讬 诪诪讜谞讜转 诇讚讬谞讬 谞驻砖讜转 讚转谞谉 专讘讬 讬砖诪注讗诇 讗讜诪专 讛专讜爪讛 砖讬转讞讻诐 讬注住讜拽 讘讚讬谞讬 诪诪讜谞讜转 砖讗讬谉 诇讱 诪拽爪讜注 讘转讜专讛 讬讜转专 诪讛谉 砖讛谉 讻诪注讬谉 谞讜讘注

As for: And the forcing of wrath [appayim] brings forth strife; any student whose rabbi is angry with him for the first and second times, appayim being the plural of af, and he is silent, merits to distinguish between monetary cases, strife, and capital cases, as that is the highest level of learning. As we learned in a mishna: Rabbi Yishmael says: One who seeks to become wise should engage in monetary laws, as there is no greater discipline in Torah, as they are like a flowing well in which innovations constantly spring forth.

讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 诪讗讬 讚讻转讬讘 讗诐 谞讘诇转 讘讛转谞砖讗 讜讗诐 讝诪讜转 讬讚 诇驻讛 讻诇 讛诪谞讘诇 注爪诪讜 注诇 讚讘专讬 转讜专讛 住讜驻讜 诇讛转谞砖讗 讜讗诐 讝诪诐 讬讚 诇驻讛:

Similarly, Rabbi Shmuel bar Na岣ani said: What is the meaning of that which is written: 鈥淚f you have done foolishly in lifting up yourself, or if you have planned devices [zamota], lay your hand over your mouth鈥 (Proverbs 30:32)? Anyone who abases himself over matters of Torah, asking questions despite the shame he feels for his ignorance, will ultimately be exalted. And if he muzzles [zamam] himself due to embarrassment, he will end up with his hand over his mouth, unable to answer.

驻转讞 专讘讬 谞讞诪讬讛 讘讻讘讜讚 讗讻住谞讬讗 讜讚专砖 诪讗讬 讚讻转讬讘 讜讬讗诪专 砖讗讜诇 讗诇 讛拽讬谞讬 诇讻讜 住专讜 专讚讜 诪转讜讱 注诪诇拽讬 驻谉 讗讜住驻讱 注诪讜 讜讗转讛 注砖讬转讛 讞住讚 注诐 讻诇 讘谞讬 讬砖专讗诇 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 讬转专讜 砖诇讗 拽专讘 讗转 诪砖讛 讗诇讗 诇讻讘讜讚 注爪诪讜 讻讱 讛诪讗专讞 转诇诪讬讚 讞讻诐 讘转讜讱 讘讬转讜 讜诪讗讻讬诇讜 讜诪砖拽讛讜 讜诪讛谞讛讜 诪谞讻住讬讜 注诇 讗讞转 讻诪讛 讜讻诪讛:

The Gemara returns to the homilies offered by the Sages in the vineyard of Yavne. Rabbi Ne岣mya began to speak in honor of the hosts and taught: What is the meaning of that which is written: 鈥淎nd Saul said unto the Kenites: Go, depart, get you down from among the Amalekites lest I destroy you with them, for you showed kindness to all the Children of Israel when they came up out of Egypt鈥 (I Samuel 15:6)? Isn鈥檛 this an a fortiori inference: Just as Jethro, the forbearer of the Kenite tribe, who only befriended Moses for his own honor, is treated in this way and rewarded that his merit would protect his descendants; all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions, be rewarded with that protection.

驻转讞 专讘讬 讬讜住讬 讘讻讘讜讚 讗讻住谞讬讗 讜讚专砖 诇讗 转转注讘 讗讚诪讬 讻讬 讗讞讬讱 讛讜讗 诇讗 转转注讘 诪爪专讬 讻讬 讙专 讛讬讬转 讘讗专爪讜 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 诪爪专讬讬诐 砖诇讗 拽专讘讜 讗转 讬砖专讗诇 讗诇讗 诇爪讜专讱 注爪诪谉 砖谞讗诪专 讜讗诐 讬讚注转 讜讬砖 讘诐 讗谞砖讬 讞讬诇 讜砖诪转诐 砖专讬 诪拽谞讛 注诇 讗砖专 诇讬 讻讱 讛诪讗专讞 转诇诪讬讚 讞讻诐 讘转讜讱 讘讬转讜 讜诪讗讻讬诇讜 讜诪砖拽讛讜 讜诪讛谞讛讜 诪谞讻住讬讜 注诇 讗讞转 讻诪讛 讜讻诪讛:

Rabbi Yosei began to speak in honor of the hosts, and taught: It is said: 鈥淵ou shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, because you were a stranger in his land鈥 (Deuteronomy 23:8). Isn鈥檛 this an a fortiori inference: Just as the Egyptians, who only befriended Israel, even when they hosted them, for their own benefit, as Pharaoh said to Joseph, as it is stated: 鈥淎nd if you know any able men among them, then make them rulers over my cattle鈥 (Genesis 47:6), are treated this way, all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions without concern for personal gain, be treated this way.

驻转讞 专讘讬 讗诇讬注讝专 讘谞讜 砖诇 专讘讬 讬讜住讬 讛讙诇讬诇讬 讘讻讘讜讚 讗讻住谞讬讗 讜讚专砖 讜讬讘专讱 讛壮 讗转 注讘讚 讗讚诐 讛讙转讬 讘注讘讜专 讗专讜谉 讛讗诇讛讬诐 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 讗专讜谉 砖诇讗 讗讻诇 讜砖转讛 讗诇讗 讻讘讚 讜专讘抓 诇驻谞讬讜 讻讱 讛诪讗专讞 转诇诪讬讚 讞讻诐 讘转讜讱 讘讬转讜 讜诪讗讻讬诇讜 讜诪砖拽讛讜 讜诪讛谞讛讜 诪谞讻住讬讜 注诇 讗讞转 讻诪讛 讜讻诪讛

Rabbi Eliezer, son of Rabbi Yosei HaGelili, began to speak in honor of the hosts, and taught: It is stated: 鈥淭he Lord has blessed the house of Oved-edom鈥ecause of the ark of God鈥 (II Samuel 6:12). Isn鈥檛 this an a fortiori inference: Just as in reward for honoring the ark, which neither ate nor drank, but before which Oved-edom simply swept and sprinkled water to settle the dust, he was treated this way and merited a blessing, all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions without concern for his personal gain, be rewarded with such a blessing.

诪讗讬 讛讬讗 讘专讻讛 砖讘专讻讜 讗诪专 专讘 讬讛讜讚讛 讘专 讝讘讬讚讗 讝讜 讞诪讜转 讜砖诪讜谞讛 讻诇讜转讬讛 砖讬诇讚讜 砖砖讛 砖砖讛 讘讻专住 讗讞讚

The Gemara asks: What is that blessing with which Oved-edom was blessed? Rav Yehuda bar Zevida said: This is 岣mot and her eight daughters-in-law, each of whom bore six in a single womb,

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

talking talmud_square

Power Play (and Win)

In which there is a lot of bona fide wisdom. Plus actual tension between the world of Torah authority in...

Berakhot 63

The William Davidson Talmud | Powered by Sefaria

Berakhot 63

讜讗讬诪讗 讛专 讛讘讬转 讚讗住讜专 讘诪谞注诇 诇讬诇驻讗 诪诪谞注诇 讗讘诇 讘讬转 讛讻谞住转 讚砖专讬 讘诪谞注诇 讗讚讬诇讬祝 诪诪谞注诇 讜诇讛讬转专 谞讬诇祝 诪拽驻谞讚专讬讗 讜诇讗住讜专

and say as follows: With regard to the Temple Mount, where one is prohibited from wearing shoes, let us derive the prohibition of spitting from the case of shoes. However, with regard to a synagogue, where one is permitted to wear shoes, instead of deriving the law with regard to spitting from the case of shoes and permitting it, derive it from the case of a shortcut, and prohibit it.

讗诇讗 讗诪专 专讘讗 讻讬 讘讬转讜 诪讛 讘讬转讜 讗拽驻谞讚专讬讗 拽驻讬讚 讗讬谞砖 讗专拽讬拽讛 讜诪谞注诇 诇讗 拽驻讬讚 讗讬谞砖 讗祝 讘讬转 讛讻谞住转 拽驻谞讚专讬讗 讛讜讗 讚讗住讜专 专拽讬拽讛 讜诪谞注诇 砖专讬:

Rather, Rava said a different reason: The synagogue is like one鈥檚 house. Just as one objects to a person using his house as a shortcut, but does not mind spitting and wearing shoes therein, so too in the case of a synagogue, a shortcut is prohibited while spitting and wearing shoes are permitted.

讻诇 讞讜转诪讬 讘专讻讜转 砖讘诪拽讚砖 讜讻讜壮:

We learned in the mishna: At the conclusion of all blessings recited in the Temple, the one reciting the blessing would say: Blessed are You Lord, God of Israel, until everlasting.

讻诇 讻讱 诇诪讛 诇驻讬 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖 讜诪谞讬谉 砖讗讬谉 注讜谞讬谉 讗诪谉 讘诪拽讚砖 砖谞讗诪专 拽讜诪讜 讘专讻讜 讗转 讛壮 讗诇讛讬讻诐 诪谉 讛注讜诇诐 注讚 讛注讜诇诐 讜讗讜诪专 讜讬讘专讻讜 讗转 砖诐 讻讘讚讱 讜诪专讜诪诐 注诇 讻诇 讘专讻讛 讜转讛诇讛

The Gemara explains: Why were they insistent upon this formula to that extent? Because one does not answer amen in the Temple. Because there is a unique response to the blessings in the Temple, a unique formula for their conclusion was instituted. From where is it derived that one does not answer amen in the Temple? As it is stated: 鈥淪tand up and bless the Lord, your God, from everlasting to everlasting鈥 (Nehemiah 9:5), which refers to the conclusion. The verse in Nehemiah continues: 鈥淎nd let them say: Blessed be Your glorious name, that is exalted above all blessing and praise鈥 (Nehemiah 9:5). The response is exalted above other blessings.

讬讻讜诇 讻诇 讛讘专讻讜转 讻讜诇谉 转讛讗 诇讛谉 转讛诇讛 讗讞转 转诇诪讜讚 诇讜诪专 讜诪专讜诪诐 注诇 讻诇 讘专讻讛 讜转讛诇讛 注诇 讻诇 讘专讻讛 讜讘专讻讛 转谉 诇讜 转讛诇讛:

From the beginning of the verse, I might have thought that all of the blessings there will have only a single expression of praise, amen. Therefore, the verse teaches: 鈥淭hat is exalted above all blessing and praise鈥; for every blessing, a unique praise is offered. Therefore, the appropriate response to a blessing in the Temple is: Blessed are You Lord, God of Israel, from everlasting until everlasting.

讛转拽讬谞讜 砖讬讛讗 讗讚诐 砖讜讗诇 讘砖诇讜诐 讞讘专讜 讜讻讜壮: 诪讗讬 讜讗讜诪专

We learned in the mishna that the Sages instituted that a person will greet another with the name of God, and several biblical sources were cited. The Gemara asks: Why is it necessary for the mishna to cite all of those sources, introduced with the phrase: And it says? Why was the proof from Boaz鈥檚 statement to the harvesters: The Lord is with you, insufficient?

讜讻讬 转讬诪讗 讘注讝 诪讚注转讬讛 讚谞驻砖讬讛 拽讗诪专 转讗 砖诪注 讛壮 注诪讱 讙讘讜专 讛讞讬诇 讜讻讬 转讬诪讗 诪诇讗讱 讛讜讗 讚拽讗诪专 诇讬讛 诇讙讚注讜谉 转讗 砖诪注 讗诇 转讘讜讝 讻讬 讝拽谞讛 讗诪讱

The Gemara explains: And if you say: Boaz said this on his own, and it proves nothing with regard to normative practice, come and hear a proof from the verse: 鈥淭he Lord is with you, mighty man of valor鈥 (Judges 6:12). And if you say that it was an angel who said this to Gideon, that perhaps this verse was the angel informing Gideon that the Lord is with him, but it is not the standard formula of a greeting, come and hear proof from the verse: 鈥淎nd despise not your mother when she is old鈥 (Proverbs 23:22); the customs of the nation鈥檚 elders are an adequate source from which to derive halakha.

讜讗讜诪专 注转 诇注砖讜转 诇讛壮 讛驻专讜 转讜专转讱 讗诪专 专讘讗 讛讗讬 拽专讗 诪专讬砖讬讛 诇住讬驻讬讛 诪讚专讬砖 诪住讬驻讬讛 诇专讬砖讬讛 诪讚专讬砖

And the verse states: 鈥淚t is time to work for the Lord; they have made void Your Torah鈥 (Psalms 119:126). Of this, Rava said: This verse can be interpreted from beginning to end, and can be interpreted from end to beginning.

诪专讬砖讬讛 诇住讬驻讬讛 诪讚专讬砖 注转 诇注砖讜转 诇讛壮 诪讗讬 讟注诐 诪砖讜诐 讛驻专讜 转讜专转讱 诪住讬驻讬讛 诇专讬砖讬讛 诪讚专讬砖 讛驻专讜 转讜专转讱 诪讗讬 讟注诪讗 诪砖讜诐 注转 诇注砖讜转 诇讛壮

The Gemara elaborates: This verse can be interpreted from beginning to end: It is time to work for the Lord; what is the reason? Because they have made void Your Torah, so it must be remedied. Conversely, it can be interpreted from end to beginning as follows: They have made void Your Torah; what is the reason? Because it is time to work for the Lord. By means of violating the Torah, it is possible to fundamentally rectify the situation.

转谞讬讗 讛诇诇 讛讝拽谉 讗讜诪专 讘砖注转 讛诪讻谞讬住讬谉 驻讝专 讘砖注转 讛诪驻讝专讬诐 讻谞住 讜讗诐 专讗讬转 讚讜专 砖讛转讜专讛 讞讘讬讘讛 注诇讬讜 驻讝专 砖谞讗诪专 讬砖 诪驻讝专 讜谞讜住祝 注讜讚 讜讗诐 专讗讬转 讚讜专 砖讗讬谉 讛转讜专讛 讞讘讬讘讛 注诇讬讜 讻谞住 砖谞讗诪专 注转 诇注砖讜转 诇讛壮 讛驻专讜 转讜专转讱

With regard to this verse, it was taught in a baraita that Hillel the Elder says: At the time of gathering, if the Sages of the generation see to it that the Torah remains the purview of the few, disseminate it to the public at large. At the time of dissemination, gather, and leave it to others to disseminate the Torah. And if you see a generation for whom Torah is beloved, disseminate, as it is stated: 鈥淭here is who scatters, and yet increases鈥 (Proverbs 11:24). However, if you see a generation for whom Torah is not beloved, gather; do not cause the Torah to be disgraced, as it is stated: 鈥淚t is time to work for the Lord; they have made void Your Torah.鈥 Preventing Torah study in that situation is a manifestation of work for the Lord.

讚专砖 讘专 拽驻专讗 讝诇转 拽讘讜抓 拽谞讛 诪讬谞讛 讘讗转专 讚诇讬转 讙讘专 转诪谉 讛讜讬 讙讘专 讗诪专 讗讘讬讬 砖诪注 诪讬谞讛 讘讗转专 讚讗讬转 讙讘专 转诪谉 诇讗 转讛讜讬 讙讘专

On a similar note, bar Kappara taught: If the price of the merchandise has declined, jump and purchase from it; and where there is no man, there be a man; where there is no one to fill a particular role, accept that role upon yourself. Abaye said: Infer from this that where there is a man, there do not be a man.

驻砖讬讟讗 诇讗 谞爪专讻讛 讗诇讗 讘砖砖谞讬讛诐 砖讜讬谉

The Gemara asks: Isn鈥檛 Abaye鈥檚 conclusion obvious? The Gemara explains: This statement is only necessary in a case where there are two who are equal. Although you, too, are suited to fill that role, since another qualified person is already filling that role, allow him to succeed.

讚专砖 讘专 拽驻专讗 讗讬讝讜讛讬 驻专砖讛 拽讟谞讛 砖讻诇 讙讜驻讬 转讜专讛 转诇讜讬谉 讘讛 讘讻诇 讚专讻讬讱 讚注讛讜 讜讛讜讗 讬讬砖专 讗专讞转讬讱 讗诪专 专讘讗 讗驻讬诇讜 诇讚讘专 注讘讬专讛

Bar Kappara taught: Which is a brief passage upon which all fundamental principles of Torah are dependent? 鈥淚n all your ways acknowledge Him, and He will direct your paths鈥 (Proverbs 3:6). Rava said: One must apply this principle even to acts of transgression, as even then one must adhere to God and refrain from sinning excessively.

讚专砖 讘专 拽驻专讗 诇注讜诇诐 讬诇诪讚 讗讚诐 讗转 讘谞讜 讗讜诪谞讜转 谞拽讬讛 讜拽诇讛 诪讛 讛讬讗 讗诪专 专讘 讞住讚讗 诪讞讟讗 讚转诇诪讬讜转讗:

Bar Kappara taught: A person should always teach his child a clean and simple craft. The Gemara asks: What craft is considered clean and simple? Rav 岣sda said: Cutting precious stones.

转谞讬讗 专讘讬 讗讜诪专 诇注讜诇诐 讗诇 讬专讘讛 讗讚诐 专注讬诐 讘转讜讱 讘讬转讜 砖谞讗诪专 讗讬砖 专注讬诐 诇讛转专讜注注

Several ethical tenets and guidelines for life were taught in a baraita. Rabbi Yehuda HaNasi says: One should never have too many friends in his house, i.e., people should not become accustomed to being overly intimate in his house, as it is stated: 鈥淭here are friends that one has to his own hurt鈥 (Proverbs 18:24); one with friends of that kind will ultimately come to quarrel.

转谞讬讗 专讘讬 讗讜诪专 讗诇 讬诪谞讛 讗讚诐 讗驻讟专讜驻讜住 讘转讜讱 讘讬转讜 砖讗诇诪诇讬 诇讗 诪讬谞讛 驻讜讟讬驻专 讗转 讬讜住祝 讗驻讟专讜驻讜住 讘转讜讱 讘讬转讜 诇讗 讘讗 诇讗讜转讜 讚讘专

It was taught in a baraita that Rabbi Yehuda HaNasi says: Do not appoint an administrator [apitropos] within your house, as had Potiphar not appointed Joseph as administrator within his house, Joseph would not have come to that incident involving him in allegations of sexual impropriety.

转谞讬讗 专讘讬 讗讜诪专 诇诪讛 谞住诪讻讛 驻专砖转 谞讝讬专 诇驻专砖转 住讜讟讛 诇讜诪专 诇讱 砖讻诇 讛专讜讗讛 住讜讟讛 讘拽诇拽讜诇讛 讬讝讬专 注爪诪讜 诪谉 讛讬讬谉

It was taught in a baraita, Rabbi Yehuda HaNasi says: Why is the portion of the Nazirite (Numbers ch. 6) juxtaposed with the portion of the sota (Numbers ch. 5)? They are juxtaposed to tell you that anyone who sees a sota in her disgrace, her transgression, should renounce wine, as wine is one of the causes of that transgression.

讗诪专 讞讝拽讬讛 讘专讬讛 讚专讘讬 驻专谞讱 讗诪专 专讘讬 讬讜讞谞谉 诇诪讛 谞住诪讻讛 驻专砖转 住讜讟讛 诇驻专砖转 转专讜诪讜转 讜诪注砖专讜转 诇讜诪专 诇讱 讻诇 砖讬砖 诇讜 转专讜诪讜转 讜诪注砖专讜转 讜讗讬谞讜 谞讜转谞谉 诇讻讛谉 住讜祝 谞爪专讱 诇讻讛谉 注诇 讬讚讬 讗砖转讜 砖谞讗诪专 讜讗讬砖 讗转 拽讚砖讬讜 诇讜 讬讛讬讜 讜住诪讬讱 诇讬讛 讗讬砖 讗讬砖 讻讬 转砖讟讛 讗砖转讜 讜讻转讬讘 讜讛讘讬讗 讛讗讬砖 讗转 讗砖转讜 讜讙讜壮 讜诇讗 注讜讚 讗诇讗 住讜祝 砖谞爪专讱 诇讛谉 砖谞讗诪专 讜讗讬砖 讗转 拽讚砖讬讜 诇讜 讬讛讬讜

岣zkiya, son of Rabbi Parnakh, said that Rabbi Yo岣nan said: Why is the portion of sota juxtaposed with the portion of terumot and tithes (Numbers ch. 5)? They are juxtaposed to tell you: Anyone who has terumot and tithes and does not give them to a priest, will ultimately require the services of a priest by means of his wife, as it is stated: 鈥淎nd every man鈥檚 hallowed things shall be his鈥 (Numbers 5:10). This refers to one who keeps those hallowed items for himself. To this the Torah juxtaposed: 鈥淚f any man鈥檚 wife go aside and act unfaithfully against him鈥 (Numbers 5:12). And it is written: 鈥淭hen shall the man bring his wife unto the priest鈥 (Numbers 5:15). Moreover, ultimately that man will require assistance from the tithe given to the poor, as it is stated: 鈥淎nd every man鈥檚 hallowed things shall be his鈥 (Numbers 5:10). He will himself need those very hallowed items that he was unwilling to give to others.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 讜讗诐 谞转谞谉 住讜祝 诪转注砖专 砖谞讗诪专 讗讬砖 讗砖专 讬转谉 诇讻讛谉 诇讜 讬讛讬讛 诇讜 讬讛讬讛 诪诪讜谉 讛专讘讛

Rav Na岣an bar Yitz岣k said: And if he gave them, ultimately he will become wealthy, as it is said: 鈥淲hatsoever any man gives the priest, it shall be his鈥 (Numbers 5:10); much property shall be his.

讗诪专 专讘 讛讜谞讗 讘专 讘专讻讬讛 诪砖讜诐 专讘讬 讗诇注讝专 讛拽驻专 讻诇 讛诪砖转祝 砖诐 砖诪讬诐 讘爪注专讜 讻讜驻诇讬谉 诇讜 驻专谞住转讜 砖谞讗诪专 讜讛讬讛 砖讚讬 讘爪专讬讱 讜讻住祝 转讜注驻讜转 诇讱

Rav Huna bar Berekhya said in the name of Rabbi Elazar HaKappar: Anyone who includes the name of heaven in his distress, i.e., who turns and prays to God in his time of trouble, his livelihood will ultimately be doubled, as it is stated: 鈥淎nd the Almighty be your treasure, and precious [toafot] silver unto you鈥 (Job 22:25). If you include God in your trouble, your silver will be doubled. Eif, which in Aramaic means double, is etymologically similar to toafot.

专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 讗诪专 驻专谞住转讜 诪注讜驻驻转 诇讜 讻爪驻讜专 砖谞讗诪专 讜讻住祝 转讜注驻讜转 诇讱

Rabbi Shmuel bar Na岣ani said a different explanation: This means that his sustenance flies [meofefet] to him like a bird, as it is stated: 鈥淎nd precious silver [toafot] unto you.鈥

讗诪专 专讘讬 讟讘讬 讗诪专 专讘讬 讬讗砖讬讛 讻诇 讛诪专驻讛 注爪诪讜 诪讚讘专讬 转讜专讛 讗讬谉 讘讜 讻讞 诇注诪讜讚 讘讬讜诐 爪专讛 砖谞讗诪专 讛转专驻讬转 讘讬讜诐 爪专讛 爪专 讻讞讻讛 讗诪专 专讘 讗诪讬 讘专 诪转谞讛 讗诪专 砖诪讜讗诇 讜讗驻讬诇讜 诪爪讜讛 讗讞转 砖谞讗诪专 讛转专驻讬转 诪讻诇 诪拽讜诐

Rabbi Tavi said in the name of Rabbi Yoshiya: Anyone who is lax in his study of matters of Torah will ultimately lack the strength to stand on a day of adversity, as it is stated: 鈥淚f you faint in the day of adversity, your strength is small indeed鈥 (Proverbs 24:10). Rav Ami bar Mattana said that Shmuel said: And even if he was lax in the performance of a single mitzva, as it is stated: If you faint; this applies in any case, even in the case of a single mitzva.

讗诪专 专讘 住驻专讗 专讘讬 讗讘讛讜 讛讜讛 诪砖转注讬 讻砖讬专讚 讞谞讬谞讗 讘谉 讗讞讬 专讘讬 讬讛讜砖注 诇讙讜诇讛 讛讬讛 诪注讘专 砖谞讬诐 讜拽讜讘注 讞讚砖讬诐 讘讞讜爪讛 诇讗专抓

Rav Safra said: Rabbi Abbahu would relate: When 岣nina, son of Rabbi Yehoshua鈥檚 brother, went to the Diaspora, Babylonia, he would intercalate years and establish months outside of Eretz Yisrael. Because Judaism in Eretz Yisrael had declined in the wake of the bar Kokheva rebellion, he considered it necessary to cultivate the Jewish community in Babylonia as the center of the Jewish people. Among other things, he intercalated the years and established the months even though the halakha restricts those activities to Eretz Yisrael.

砖讙专讜 讗讞专讬讜 砖谞讬 转诇诪讬讚讬 讞讻诪讬诐 专讘讬 讬讜住讬 讘谉 讻讬驻专 讜讘谉 讘谞讜 砖诇 讝讻专讬讛 讘谉 拽讘讜讟诇 讻讬讜谉 砖专讗讛 讗讜转诐 讗诪专 诇讛诐 诇诪讛 讘讗转诐 讗诪专讜 诇讬讛 诇诇诪讜讚 转讜专讛 讘讗谞讜 讛讻专讬讝 注诇讬讛诐 讗谞砖讬诐 讛诇诇讜 讙讚讜诇讬 讛讚讜专 讛诐 讜讗讘讜转讬讛诐 砖诪砖讜 讘讘讬转 讛诪拽讚砖 讻讗讜转讛 砖砖谞讬谞讜 讝讻专讬讛 讘谉 拽讘讜讟诇 讗讜诪专 讛专讘讛 驻注诪讬诐 拽专讬转讬 诇驻谞讬讜 讘住驻专 讚谞讬讗诇

Eventually, the Sages of Eretz Yisrael sent two Torah scholars after him, Rabbi Yosei ben Keifar and the grandson of Zekharya ben Kevutal. When 岣nina saw them, he asked them: Why did you come? They responded: We came to study Torah. Since he saw his standing enhanced by the Sages of Eretz Yisrael coming to study Torah from him, he proclaimed about them: These people are eminent scholars of our generation, and their fathers served in the Temple. As we learned in tractate Yoma: Zekharya ben Kevutal says: Many times I read before the High Priest from the book of Daniel on the eve of Yom Kippur.

讛转讞讬诇 讛讜讗 诪讟诪讗 讜讛诐 诪讟讛专讬诐 讛讜讗 讗讜住专 讜讛诐 诪转讬专讬诐 讛讻专讬讝 注诇讬讛诐 讗谞砖讬诐 讛诇诇讜 砖诇 砖讜讗 讛诐 砖诇 转讛讜 讛诐 讗诪专讜 诇讜 讻讘专 讘谞讬转 讜讗讬 讗转讛 讬讻讜诇 诇住转讜专 讻讘专 讙讚专转 讜讗讬 讗转讛 讬讻讜诇 诇驻专讜抓

These two scholars, however, began to dispute every decision 岣nina rendered in response to questions raised in the study hall. He ruled it impure and they ruled it pure; he prohibited it and they permitted it. Eventually, he proclaimed about them: These people are worthless. They are good for nothing and they know nothing. They said to him: You have already built up our names and glorified us; you cannot now demolish. You have already built a fence and you cannot break through it.

讗诪专 诇讛诐 诪驻谞讬 诪讛 讗谞讬 诪讟诪讗 讜讗转诐 诪讟讛专讬诐 讗谞讬 讗讜住专 讜讗转诐 诪转讬专讬诐 讗诪专讜 诇讜 诪驻谞讬 砖讗转讛 诪注讘专 砖谞讬诐 讜拽讜讘注 讞讚砖讬诐 讘讞讜抓 诇讗专抓

He said to them: Why is it that when I rule something impure, you rule it pure; when I prohibit it, you permit it? They said to him: We do this because you intercalate the years and establish the months outside of Eretz Yisrael.

讗诪专 诇讛诐 讜讛诇讗 注拽讬讘讗 讘谉 讬讜住祝 讛讬讛 诪注讘专 砖谞讬诐 讜拽讜讘注 讞讚砖讬诐 讘讞讜抓 诇讗专抓 讗诪专讜 诇讜 讛谞讞 专讘讬 注拽讬讘讗 砖诇讗 讛谞讬讞 讻诪讜转讜 讘讗专抓 讬砖专讗诇 讗诪专 诇讛诐 讗祝 讗谞讬 诇讗 讛谞讞转讬 讻诪讜转讬 讘讗专抓 讬砖专讗诇 讗诪专讜 诇讜 讙讚讬讬诐 砖讛谞讞转 谞注砖讜 转讬砖讬诐 讘注诇讬 拽专谞讬诐 讜讛诐 砖讙专讜谞讜 讗爪诇讱 讜讻谉 讗诪专讜 诇谞讜 诇讻讜 讜讗诪专讜 诇讜 讘砖诪谞讜 讗诐 砖讜诪注 诪讜讟讘 讜讗诐 诇讗讜 讬讛讗 讘谞讚讜讬

He said to them: Didn鈥檛 Rabbi Akiva ben Yosef also intercalate years and establish months outside of Eretz Yisrael? They replied to him: Leave the case of Rabbi Akiva, as, when he left, he did not leave behind anyone as great in Torah as he in Eretz Yisrael. Rabbi 岣nina said to them: I also did not leave behind anyone as great as me in Eretz Yisrael. They said to him: The kids who you left behind have grown into goats with horns; they are greater than you are. And they sent us to you, and this is what they said to us: Go and tell him in our name: If he obeys, fine; and if he does not obey, he will be ostracized.

讜讗诪专讜 诇讗讞讬谞讜 砖讘讙讜诇讛 讗诐 砖讜诪注讬谉 诪讜讟讘 讜讗诐 诇讗讜 讬注诇讜 诇讛专 讗讞讬讛 讬讘谞讛 诪讝讘讞 讞谞谞讬讛 讬谞讙谉 讘讻谞讜专 讜讬讻驻专讜 讻讜诇诐 讜讬讗诪专讜 讗讬谉 诇讛诐 讞诇拽 讘讗诇讛讬 讬砖专讗诇

And in order to underscore this, tell our brethren in exile: If they obey the Sages of Eretz Yisrael to excommunicate 岣nina, fine; and if they do not obey us, it is as if they are seceding from the Jewish people. They should climb a mountain; A岣ya, one of the leaders of the Babylonian Jewish community, will build an altar, 岣nanya, son of Rabbi Yehoshua鈥檚 brother, who was a Levite, will play the lute, and all will proclaim heresy and say that they have no portion in the God of Israel.

诪讬讚 讙注讜 讻诇 讛注诐 讘讘讻讬讛 讜讗诪专讜 讞住 讜砖诇讜诐 讬砖 诇谞讜 讞诇拽 讘讗诇讛讬 讬砖专讗诇

This message had a profound impact on the people, and immediately the entire nation burst into tears, saying: God forbid. We do have a portion in the God of Israel. They reconsidered their plans to establish Babylonia as the center of the Jewish people.

讜讻诇 讻讱 诇诪讛 诪砖讜诐 砖谞讗诪专 讻讬 诪爪讬讜谉 转爪讗 转讜专讛 讜讚讘专 讛壮 诪讬专讜砖诇讬诐

The Gemara asks: Why did the Sages of Eretz Yisrael go to that extent to stop 岣nina? The Gemara answers: Because it is stated: 鈥淔or out of Zion shall go forth the Torah, and the word of the Lord from Jerusalem鈥 (Isaiah 2:3).

讘砖诇诪讗 讛讜讗 诪讟讛专 讜讛诐 诪讟诪讗讬谉 诇讞讜诪专讗 讗诇讗 讛讜讗 诪讟诪讗 讜讛诐 诪讟讛专讬谉 讛讬讻讬 讛讜讬 讜讛讗 转谞讬讗 讞讻诐 砖讟诪讗 讗讬谉 讞讘专讜 专砖讗讬 诇讟讛专 讗住专 讗讬谉 讞讘专讜 专砖讗讬 诇讛转讬专 拽住讘专讬 讻讬 讛讬讻讬 讚诇讗 谞讙专专讜 讘转专讬讛:

The Gemara considers the details of this event: Granted, 岣nina would rule an item pure and the Sages from Eretz Yisrael would rule it impure; they ruled stringently. But in a case where he ruled an item impure and they ruled it pure, what are the circumstances? How could they rule pure that which he ruled impure? Was it not taught in a baraita: If a Sage ruled an item impure, his colleague is not permitted to rule it pure; if he prohibited it, his colleague may not permit it? The Gemara explains: They held that they must do so in this case, so that people would not be drawn after him; due to the exigencies of the time they overturned his rulings.

转谞讜 专讘谞谉 讻砖谞讻谞住讜 专讘讜转讬谞讜 诇讻专诐 讘讬讘谞讛 讛讬讜 砖诐 专讘讬 讬讛讜讚讛 讜专讘讬 讬讜住讬 讜专讘讬 谞讞诪讬讛 讜专讘讬 讗诇讬注讝专 讘谞讜 砖诇 专讘讬 讬讜住讬 讛讙诇讬诇讬 驻转讞讜 讻讜诇诐 讘讻讘讜讚 讗讻住谞讬讗 讜讚专砖讜

The Sages taught: When our Rabbis, the Sages of the Mishna, entered the vineyard, the academy, in Yavne, Rabbi Yehuda, Rabbi Yosei, Rabbi Ne岣mya, and Rabbi Eliezer, son of Rabbi Yosei HaGelili, were there presiding over the Sages. They all began to speak in honor of their hosts, the local population hosting them and their students as guests, and they taught.

驻转讞 专讘讬 讬讛讜讚讛 专讗砖 讛诪讚讘专讬诐 讘讻诇 诪拽讜诐 讘讻讘讜讚 转讜专讛 讜讚专砖 讜诪砖讛 讬拽讞 讗转 讛讗讛诇 讜谞讟讛 诇讜 诪讞讜抓 诇诪讞谞讛 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 讗专讜谉 讛壮 砖诇讗 讛讬讛 诪专讜讞拽 讗诇讗 砖谞讬诐 注砖专 诪讬诇 讗诪专讛 转讜专讛 讜讛讬讛 讻诇 诪讘拽砖 讛壮 讬爪讗 讗诇 讗讛诇 诪讜注讚 转诇诪讬讚讬 讞讻诪讬诐 砖讛讜诇讻讬诐 诪注讬专 诇注讬专 讜诪诪讚讬谞讛 诇诪讚讬谞讛 诇诇诪讜讚 转讜专讛 注诇 讗讞转 讻诪讛 讜讻诪讛

Rabbi Yehuda, head of the speakers in every place, opened his speech in honor of Torah, and taught: It is stated: 鈥淣ow Moses used to take the tent and pitch it outside the camp, far off from the camp; and he called it the Tent of Meeting. And it came to pass, that every seeker of God went out unto the Tent of Meeting, which was outside the camp鈥 (Exodus 33:7). He said: Isn鈥檛 this an a fortiori inference? Just as the Torah says of the ark of God, which was only twelve mil from the camp: 鈥淓very seeker of God went out unto the Tent of Meeting鈥; all the more so should Torah scholars, who wander great distances and go from city to city and country to country to study Torah, be called seekers of God.

讜讚讘专 讛壮 讗诇 诪砖讛 驻谞讬诐 讗诇 驻谞讬诐 讗诪专 专讘讬 讬爪讞拽 讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 诪砖讛 讗谞讬 讜讗转讛 谞住讘讬专 驻谞讬诐 讘讛诇讻讛 讗讬讻讗 讚讗诪专讬 讻讱 讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 讻砖诐 砖讗谞讬 讛住讘专转讬 诇讱 驻谞讬诐 讻讱 讗转讛 讛住讘专 驻谞讬诐 诇讬砖专讗诇 讜讛讞讝专 讛讗讛诇 诇诪拽讜诪讜

The Gemara continues: It is stated: 鈥淎nd the Lord spoke unto Moses, face to face鈥 (Exodus 33:11). Rabbi Yitz岣k said: The Holy One, Blessed be He, said to Moses: Moses, you and I will show cheerful faces in the study of halakha to those who come to study. Some say that the Holy One, Blessed be He, told Moses: Just as I showed you a cheerful face, so too you will show Israel a cheerful face and restore the tent to its place in the camp.

讜砖讘 讗诇 讛诪讞谞讛 讜讙讜壮 讗诪专 专讘讬 讗讘讛讜 讗诪专 诇讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇诪砖讛 注讻砖讬讜 讬讗诪专讜 讛专讘 讘讻注住 讜转诇诪讬讚 讘讻注住 讬砖专讗诇 诪讛 转讛讗 注诇讬讛诐 讗诐 讗转讛 诪讞讝讬专 讛讗讛诇 诇诪拽讜诪讜 诪讜讟讘 讜讗诐 诇讗讜 讬讛讜砖注 讘谉 谞讜谉 转诇诪讬讚讱 诪砖专转 转讞转讬讱

It is said: 鈥淎nd he would return into the camp; but his minister, Joshua bin-Nun, a young man, departed not out of the Tent鈥 (Exodus 33:11). Rabbi Abbahu said: The Holy One, Blessed be He, told Moses: Now, they will say: The Master, God, is angry and the student, Moses, is also angry, and what will happen to Israel? Rather, you must restore the tent to its place among the people. If you restore the tent to its place, fine; and if not, Joshua bin-Nun, your student, will serve as Israel鈥檚 leader in your place.

讜讛讬讬谞讜 讚讻转讬讘 讜砖讘 讗诇 讛诪讞谞讛 讗诪专 专讘讗 讗祝 注诇 驻讬 讻谉 诇讗 讬爪讗 讛讚讘专 诇讘讟诇讛 砖谞讗诪专 讜诪砖专转讜 讬讛讜砖注 讘谉 谞讜谉 谞注专 诇讗 讬诪讬砖 诪转讜讱 讛讗讛诇:

And that is what is written: 鈥淎nd he would return into the camp; but his minister, Joshua bin-Nun, a young man, departed not out of the Tent.鈥 Rava said: Nevertheless, though Moses obeyed and restored the tent, the statement written with regard to the role of Joshua was not uttered for naught. Joshua bin-Nun remained as deputy to Moses, and ultimately served in his place, as it is stated: 鈥淏ut his minister, Joshua bin-Nun, a young man, departed not out of the Tent.鈥

讜注讜讚 驻转讞 专讘讬 讬讛讜讚讛 讘讻讘讜讚 转讜专讛 讜讚专砖 讛住讻转 讜砖诪注 讬砖专讗诇 讛讬讜诐 讛讝讛 谞讛讬讬转 诇注诐 讜讻讬 讗讜转讜 讛讬讜诐 谞转谞讛 转讜专讛 诇讬砖专讗诇 讜讛诇讗 讗讜转讜 讬讜诐 住讜祝 讗专讘注讬诐 砖谞讛 讛讬讛 讗诇讗 诇诇诪讚讱 砖讞讘讬讘讛 转讜专讛 注诇 诇讜诪讚讬讛 讘讻诇 讬讜诐 讜讬讜诐 讻讬讜诐 砖谞转谞讛 诪讛专 住讬谞讬

And Rabbi Yehuda again began to speak in honor of Torah and taught: When Moses took leave of Israel on his last day in this world, he said: 鈥淜eep silence [hasket] and hear, Israel; this day you have become a people unto the Lord your God鈥 (Deuteronomy 27:9). This is surprising: Was the Torah given to Israel on that day? Wasn鈥檛 that day at the end of forty years since the Torah was given? Rather, it comes to teach that each and every day the Torah is as dear to those who study it, as it was on the day it was given from Mount Sinai.

讗诪专 专讘讬 转谞讞讜诐 讘专讬讛 讚专讘讬 讞讬讬讗 讗讬砖 讻驻专 注讻讜 转讚注 砖讛专讬 讗讚诐 拽讜专讗 拽专讬讗转 砖诪注 砖讞专讬转 讜注专讘讬转 讜注专讘 讗讞讚 讗讬谞讜 拽讜专讗 讚讜诪讛 讻诪讬 砖诇讗 拽专讗 拽专讬讗转 砖诪注 诪注讜诇诐

Rabbi Tan岣m, son of Rabbi 岣yya, of the village of Akko, said: Know that the Torah is indeed beloved, as one who recites Shema, morning and evening, for his entire life, and does not recite it one evening, it is as if he never recited Shema. He cannot compensate for what he missed.

讛住讻转 注砖讜 讻转讜转 讻转讜转 讜注住拽讜 讘转讜专讛 诇驻讬 砖讗讬谉 讛转讜专讛 谞拽谞讬转 讗诇讗 讘讞讘讜专讛 讻讚专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 讚讗诪专 专讘讬 讬讜住讬 讘专讘讬 讞谞讬谞讗 诪讗讬 讚讻转讬讘 讞专讘 讗诇 讛讘讚讬诐 讜谞讗诇讜 讞专讘 注诇 砖讜谞讗讬讛诐 砖诇 转诇诪讬讚讬 讞讻诪讬诐 砖讬讜砖讘讬诐 讘讚 讘讘讚 讜注讜住拽讬诐 讘转讜专讛 讜诇讗 注讜讚 讗诇讗 砖诪讟驻砖讬诐 讻转讬讘 讛讻讗 讜谞讗诇讜 讜讻转讬讘 讛转诐 讗砖专 谞讜讗诇谞讜 讜诇讗 注讜讚 讗诇讗 砖讞讜讟讗讬诐 砖谞讗诪专 讜讗砖专 讞讟讗谞讜

The Gemara interprets the word hasket in this verse homiletically, as an acronym of the words as, make, and kat, group. Form [asu] many groups [kitot] and study Torah, for the Torah is only acquired through study in a group. This is in accordance with the opinion of Rabbi Yosei, son of Rabbi 岣nina; as Rabbi Yosei, son of Rabbi 岣nina, said: What is the meaning of that which is written: 鈥淎 sword is upon the boasters [habaddim], and they shall become fools [noalu]鈥 (Jeremiah 50:36)? This verse can be interpreted homiletically: A sword upon the enemies of Torah scholars, a euphemism for the Torah scholars themselves, who sit alone [bad bevad] and study Torah. And furthermore, those who study alone grow foolish, as it is written here, noalu, and elsewhere it is written that after Miriam was afflicted with leprosy, Aaron told Moses: 鈥淔or that we have done foolishly [noalnu]鈥 (Numbers 12:11). And furthermore, they sin due to that ignorance, as at the end of that same verse it is stated: 鈥淔or that we have done foolishly, and for that we have sinned.鈥

讗讬讘注讬转 讗讬诪讗 诪讛讻讗 谞讜讗诇讜 砖专讬 爪注谉

If you wish, say instead that it is derived from here: 鈥淭he princes of Tzoan are become fools [noalu]鈥 (Isaiah 19:13).

讚讘专 讗讞专 讛住讻转 讜砖诪注 讬砖专讗诇 讻转转讜 注爪诪讻诐 注诇 讚讘专讬 转讜专讛 讻讚讗诪专 专讬砖 诇拽讬砖 讚讗诪专 专讬砖 诇拽讬砖 诪谞讬谉 砖讗讬谉 讚讘专讬 转讜专讛 诪转拽讬讬诪讬谉 讗诇讗 讘诪讬 砖诪诪讬转 注爪诪讜 注诇讬讛 砖谞讗诪专 讝讗转 讛转讜专讛 讗讚诐 讻讬 讬诪讜转 讘讗讛诇

The Gemara offers an alternative explanation of this verse: 鈥淜eep silence [hasket] and hear, Israel鈥; break [kattetu] yourselves over words of the Torah. This is in accordance with the opinion of Reish Lakish, as Reish Lakish said: From where is it derived that matters of Torah are only retained by one who kills himself over it? As it is stated: 鈥淭his is the Torah: When one dies in a tent鈥 (Numbers 19:14); true Torah study demands the total devotion of one who is willing to dedicate his life in the tent of Torah.

讚讘专 讗讞专 讛住讻转 讜砖诪注 讬砖专讗诇 讛住 讜讗讞专 讻讱 讻转转 讻讚专讘讗 讚讗诪专 专讘讗 诇注讜诇诐 讬诇诪讜讚 讗讚诐 转讜专讛 讜讗讞专 讻讱 讬讛讙讛

The Gemara offers yet another alternative explanation of this verse: 鈥淜eep silence [hasket] and hear, Israel鈥; first be silent [has] and listen and then study intensively in order to analyze [kattet] and clarify the details. This is in accordance with the opinion of Rava, as Rava said: One must always study Torah and gain expertise in it, and only then analyze and delve into it.

讗诪专讬 讚讘讬 专讘讬 讬谞讗讬 诪讗讬 讚讻转讬讘 讻讬 诪讬抓 讞诇讘 讬讜爪讬讗 讞诪讗讛 讜诪讬抓 讗祝 讬讜爪讬讗 讚诐 讜诪讬抓 讗驻讬诐 讬讜爪讬讗 专讬讘

In the school of Rabbi Yannai they said: What is the meaning of that which is written: 鈥淔or the churning of milk brings forth curd, and the wringing of the nose [af] brings forth blood, so the forcing of wrath [appayim] brings forth strife鈥 (Proverbs 30:33)?

讘诪讬 讗转讛 诪讜爪讗 讞诪讗讛 砖诇 转讜专讛 讘诪讬 砖诪拽讬讗 讞诇讘 砖讬谞拽 诪砖讚讬 讗诪讜 注诇讬讛

With regard to the beginning of the verse: For the churning of milk brings forth curd; in whom do you find the cream of Torah? With one who spits out the milk that he nursed from his mother鈥檚 breasts over it; one who struggles with all his might to study Torah.

讜诪讬抓 讗祝 讬讜爪讬讗 讚诐 讻诇 转诇诪讬讚 砖讻讜注住 注诇讬讜 专讘讜 驻注诐 专讗砖讜谞讛 讜砖讜转拽 讝讜讻讛 诇讛讘讞讬谉 讘讬谉 讚诐 讟诪讗 诇讚诐 讟讛讜专

With regard to: And the wringing of the nose brings forth blood, any student whose rabbi is angry [af] with him the first time and he is silent and does not react, will merit to be able to distinguish between blood that is ritually impure and blood that is ritually pure.

讜诪讬抓 讗驻讬诐 讬讜爪讬讗 专讬讘 讻诇 转诇诪讬讚 砖讻讜注住 注诇讬讜 专讘讜 驻注诐 专讗砖讜谞讛 讜砖谞讬讛 讜砖讜转拽 讝讜讻讛 诇讛讘讞讬谉 讘讬谉 讚讬谞讬 诪诪讜谞讜转 诇讚讬谞讬 谞驻砖讜转 讚转谞谉 专讘讬 讬砖诪注讗诇 讗讜诪专 讛专讜爪讛 砖讬转讞讻诐 讬注住讜拽 讘讚讬谞讬 诪诪讜谞讜转 砖讗讬谉 诇讱 诪拽爪讜注 讘转讜专讛 讬讜转专 诪讛谉 砖讛谉 讻诪注讬谉 谞讜讘注

As for: And the forcing of wrath [appayim] brings forth strife; any student whose rabbi is angry with him for the first and second times, appayim being the plural of af, and he is silent, merits to distinguish between monetary cases, strife, and capital cases, as that is the highest level of learning. As we learned in a mishna: Rabbi Yishmael says: One who seeks to become wise should engage in monetary laws, as there is no greater discipline in Torah, as they are like a flowing well in which innovations constantly spring forth.

讗诪专 专讘讬 砖诪讜讗诇 讘专 谞讞诪谞讬 诪讗讬 讚讻转讬讘 讗诐 谞讘诇转 讘讛转谞砖讗 讜讗诐 讝诪讜转 讬讚 诇驻讛 讻诇 讛诪谞讘诇 注爪诪讜 注诇 讚讘专讬 转讜专讛 住讜驻讜 诇讛转谞砖讗 讜讗诐 讝诪诐 讬讚 诇驻讛:

Similarly, Rabbi Shmuel bar Na岣ani said: What is the meaning of that which is written: 鈥淚f you have done foolishly in lifting up yourself, or if you have planned devices [zamota], lay your hand over your mouth鈥 (Proverbs 30:32)? Anyone who abases himself over matters of Torah, asking questions despite the shame he feels for his ignorance, will ultimately be exalted. And if he muzzles [zamam] himself due to embarrassment, he will end up with his hand over his mouth, unable to answer.

驻转讞 专讘讬 谞讞诪讬讛 讘讻讘讜讚 讗讻住谞讬讗 讜讚专砖 诪讗讬 讚讻转讬讘 讜讬讗诪专 砖讗讜诇 讗诇 讛拽讬谞讬 诇讻讜 住专讜 专讚讜 诪转讜讱 注诪诇拽讬 驻谉 讗讜住驻讱 注诪讜 讜讗转讛 注砖讬转讛 讞住讚 注诐 讻诇 讘谞讬 讬砖专讗诇 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 讬转专讜 砖诇讗 拽专讘 讗转 诪砖讛 讗诇讗 诇讻讘讜讚 注爪诪讜 讻讱 讛诪讗专讞 转诇诪讬讚 讞讻诐 讘转讜讱 讘讬转讜 讜诪讗讻讬诇讜 讜诪砖拽讛讜 讜诪讛谞讛讜 诪谞讻住讬讜 注诇 讗讞转 讻诪讛 讜讻诪讛:

The Gemara returns to the homilies offered by the Sages in the vineyard of Yavne. Rabbi Ne岣mya began to speak in honor of the hosts and taught: What is the meaning of that which is written: 鈥淎nd Saul said unto the Kenites: Go, depart, get you down from among the Amalekites lest I destroy you with them, for you showed kindness to all the Children of Israel when they came up out of Egypt鈥 (I Samuel 15:6)? Isn鈥檛 this an a fortiori inference: Just as Jethro, the forbearer of the Kenite tribe, who only befriended Moses for his own honor, is treated in this way and rewarded that his merit would protect his descendants; all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions, be rewarded with that protection.

驻转讞 专讘讬 讬讜住讬 讘讻讘讜讚 讗讻住谞讬讗 讜讚专砖 诇讗 转转注讘 讗讚诪讬 讻讬 讗讞讬讱 讛讜讗 诇讗 转转注讘 诪爪专讬 讻讬 讙专 讛讬讬转 讘讗专爪讜 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 诪爪专讬讬诐 砖诇讗 拽专讘讜 讗转 讬砖专讗诇 讗诇讗 诇爪讜专讱 注爪诪谉 砖谞讗诪专 讜讗诐 讬讚注转 讜讬砖 讘诐 讗谞砖讬 讞讬诇 讜砖诪转诐 砖专讬 诪拽谞讛 注诇 讗砖专 诇讬 讻讱 讛诪讗专讞 转诇诪讬讚 讞讻诐 讘转讜讱 讘讬转讜 讜诪讗讻讬诇讜 讜诪砖拽讛讜 讜诪讛谞讛讜 诪谞讻住讬讜 注诇 讗讞转 讻诪讛 讜讻诪讛:

Rabbi Yosei began to speak in honor of the hosts, and taught: It is said: 鈥淵ou shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, because you were a stranger in his land鈥 (Deuteronomy 23:8). Isn鈥檛 this an a fortiori inference: Just as the Egyptians, who only befriended Israel, even when they hosted them, for their own benefit, as Pharaoh said to Joseph, as it is stated: 鈥淎nd if you know any able men among them, then make them rulers over my cattle鈥 (Genesis 47:6), are treated this way, all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions without concern for personal gain, be treated this way.

驻转讞 专讘讬 讗诇讬注讝专 讘谞讜 砖诇 专讘讬 讬讜住讬 讛讙诇讬诇讬 讘讻讘讜讚 讗讻住谞讬讗 讜讚专砖 讜讬讘专讱 讛壮 讗转 注讘讚 讗讚诐 讛讙转讬 讘注讘讜专 讗专讜谉 讛讗诇讛讬诐 讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 讗专讜谉 砖诇讗 讗讻诇 讜砖转讛 讗诇讗 讻讘讚 讜专讘抓 诇驻谞讬讜 讻讱 讛诪讗专讞 转诇诪讬讚 讞讻诐 讘转讜讱 讘讬转讜 讜诪讗讻讬诇讜 讜诪砖拽讛讜 讜诪讛谞讛讜 诪谞讻住讬讜 注诇 讗讞转 讻诪讛 讜讻诪讛

Rabbi Eliezer, son of Rabbi Yosei HaGelili, began to speak in honor of the hosts, and taught: It is stated: 鈥淭he Lord has blessed the house of Oved-edom鈥ecause of the ark of God鈥 (II Samuel 6:12). Isn鈥檛 this an a fortiori inference: Just as in reward for honoring the ark, which neither ate nor drank, but before which Oved-edom simply swept and sprinkled water to settle the dust, he was treated this way and merited a blessing, all the more so should one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions without concern for his personal gain, be rewarded with such a blessing.

诪讗讬 讛讬讗 讘专讻讛 砖讘专讻讜 讗诪专 专讘 讬讛讜讚讛 讘专 讝讘讬讚讗 讝讜 讞诪讜转 讜砖诪讜谞讛 讻诇讜转讬讛 砖讬诇讚讜 砖砖讛 砖砖讛 讘讻专住 讗讞讚

The Gemara asks: What is that blessing with which Oved-edom was blessed? Rav Yehuda bar Zevida said: This is 岣mot and her eight daughters-in-law, each of whom bore six in a single womb,

Scroll To Top