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Today's Daf Yomi

February 24, 2022 | 讻状讙 讘讗讚专 讗壮 转砖驻状讘

  • 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.

Chagigah 15

They asked Ben Zoma if it is possible for there to be a woman who is pregnant without having had sexual relations and therefore, could she marry a kohen gadol (who can only marry a virgin)? Another story is told of Ben Zoma who was pondering creation and Rabbi Yehoshua said that he had erred in his understanding. The Gemara brings various stories of Elisha ben Avuya, otherwise known as 鈥淎cher鈥 who 鈥渆ntered the orchard鈥 but ended up not believing in God. What led him to this? Rabbi Meir, his closest student, kept up his relationship with him even after he no longer believed in God and continued to learn Torah from him. How was he able to do this? Rabbi Meir constantly tries to encourage Acher to repent, but Acher says that it has been decreed in the heavens that even though all can repent, Acher is not able to repent. Even in Rabbi Meir鈥檚 death, he tries to help Acher to get into the World to Come. Is he successful? Rabbi Yochanan tries as well. Is he successful?

讬讻讜诇 讗谞讬 诇讘注讜诇 讻诪讛 讘注讬诇讜转 讘诇讗 讚诐 讗讜 讚诇诪讗 讚砖诪讜讗诇 诇讗 砖讻讬讞讗 讗诪专 诇讛讜 讚砖诪讜讗诇 诇讗 砖讻讬讞 讜讞讬讬砖讬谞谉 砖诪讗 讘讗诪讘讟讬 注讬讘专讛

I can engage in intercourse several times without blood. In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. Or, perhaps a person who can act like Shmuel is not common and the halakha is not concerned with this case. He said to them: One like Shmuel is not common, and we are concerned that she may have conceived in a bath. Perhaps she washed in a bath that contained a man鈥檚 semen, from which she became impregnated while remaining a virgin.

讜讛讗诪专 砖诪讜讗诇 讻诇 砖讻讘转 讝专注 砖讗讬谞讜 讬讜专讛 讻讞抓 讗讬谞讜 诪讝专注转 诪注讬拽专讗 谞诪讬 讬讜专讛 讻讞抓 讛讜讛

The Gemara asks: How could she possibly become pregnant in such a manner? Didn鈥檛 Shmuel say: Any semen that is not shot like an arrow cannot fertilize? The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if initially, when released from the male, it was shot as an arrow, it can also fertilize a woman at a later moment.

转谞讜 专讘谞谉 诪注砖讛 讘专讘讬 讬讛讜砖注 讘谉 讞谞谞讬讛 砖讛讬讛 注讜诪讚 注诇 讙讘 诪注诇讛 讘讛专 讛讘讬转 讜专讗讛讜 讘谉 讝讜诪讗 讜诇讗 注诪讚 诪诇驻谞讬讜 讗诪专 诇讜 诪讗讬谉 讜诇讗讬谉 讘谉 讝讜诪讗 讗诪专 诇讜 爪讜驻讛 讛讬讬转讬 讘讬谉 诪讬诐 讛注诇讬讜谞讬诐 诇诪讬诐 讛转讞转讜谞讬诐 讜讗讬谉 讘讬谉 讝讛 诇讝讛 讗诇讗 砖诇砖 讗爪讘注讜转 讘诇讘讚 砖谞讗诪专 讜专讜讞 讗诇讛讬诐 诪专讞驻转 注诇 驻谞讬 讛诪讬诐 讻讬讜谞讛 砖诪专讞驻转 注诇 讘谞讬讛 讜讗讬谞讛 谞讜讙注转 讗诪专 诇讛谉 专讘讬 讬讛讜砖注 诇转诇诪讬讚讬讜 注讚讬讬谉 讘谉 讝讜诪讗 诪讘讞讜抓

With regard to the fate of ben Zoma, the Sages taught: There was once an incident with regard to Rabbi Yehoshua ben 岣nanya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before him to honor him, as he was deep in thought. Rabbi Yehoshua said to him: From where do you come and where are you going, ben Zoma, i.e., what is on your mind? He said to him: In my thoughts I was looking upon the act of Creation, at the gap between the upper waters and the lower waters, as there is only the breadth of a mere three fingers between them, as it is stated: 鈥淎nd the spirit of God hovered over the face of the waters鈥 (Genesis 1:2), like a dove hovering over its young without touching them. Rabbi Yehoshua said to his students who had overheard this exchange: Ben Zoma is still outside; he has not yet achieved full understanding of these matters.

诪讻讚讬 讜专讜讞 讗诇讛讬诐 诪专讞驻转 注诇 驻谞讬 讛诪讬诐 讗讬诪转 讛讜讬 讘讬讜诐 讛专讗砖讜谉 讛讘讚诇讛 讘讬讜诐 砖谞讬 讛讜讗 讚讛讜讗讬 讚讻转讬讘 讜讬讛讬 诪讘讚讬诇 讘讬谉 诪讬诐 诇诪讬诐 讜讻诪讛 讗诪专 专讘 讗讞讗 讘专 讬注拽讘 讻诪诇讗 谞讬诪讗 讜专讘谞谉 讗诪专讬 讻讬 讙讜讚讗 讚讙诪诇讗 诪专 讝讜讟专讗 讜讗讬转讬诪讗 专讘 讗住讬 讗诪专 讻转专讬 讙诇讬诪讬 讚驻专讬住讬 讗讛讚讚讬 讜讗诪专讬 诇讛 讻转专讬 讻住讬 讚住讞讬驻讬 讗讛讚讚讬

The Gemara explains: Now, this verse: 鈥淎nd the spirit of God hovered over the face of the waters,鈥 when was it stated? On the first day, whereas the division of the waters occurred on the second day, as it is written: 鈥淎nd let it divide the waters from the waters鈥 (Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: And how much, in fact, is the gap between them? Rav A岣 bar Ya鈥檃kov said: Like the thickness of a thread; and the Rabbis said: Like the gap between the boards of a bridge. Mar Zutra, and some say it was Rav Asi, said: Like two robes spread one over the other, with a slight gap in between. And some said: Like two cups placed one upon the other.

讗讞专 拽讬爪抓 讘谞讟讬注讜转 注诇讬讜 讛讻转讜讘 讗讜诪专 讗诇 转转谉 讗转 驻讬讱 诇讞讟讬讗 讗转 讘砖专讱 诪讗讬 讛讬讗 讞讝讗 诪讬讟讟专讜谉 讚讗转讬讛讘讗 诇讬讛 专砖讜转讗 诇诪讬转讘 诇诪讬讻转讘 讝讻讜讜转讗 讚讬砖专讗诇 讗诪专 讙诪讬专讗 讚诇诪注诇讛 诇讗 讛讜讬 诇讗 讬砖讬讘讛 讜诇讗 转讞专讜转 讜诇讗 注讜专祝 讜诇讗 注讬驻讜讬 砖诪讗 讞住 讜砖诇讜诐 砖转讬 专砖讜讬讜转 讛谉

搂 The Gemara stated earlier that A岣r chopped down the saplings, becoming a heretic. With regard to him, the verse states: 鈥淒o not let your mouth bring your flesh into guilt鈥 (Ecclesiastes 5:5). The Gemara poses a question: What was it that led him to heresy? He saw the angel Mitatron, who was granted permission to sit and write the merits of Israel. He said: There is a tradition that in the world above there is no sitting; no competition; no turning one鈥檚 back before Him, i.e., all face the Divine Presence; and no lethargy. Seeing that someone other than God was seated above, he said: Perhaps, the Gemara here interjects, Heaven forbid, there are two authorities, and there is another source of power in control of the world in addition to God. Such thoughts led A岣r to heresy.

讗驻拽讜讛讜 诇诪讬讟讟专讜谉 讜诪讞讬讜讛讜 砖讬转讬谉 驻讜诇住讬 讚谞讜专讗 讗诪专讜 诇讬讛 诪讗讬 讟注诪讗 讻讬 讞讝讬转讬讛 诇讗 拽诪转 诪拽诪讬讛 讗讬转讬讛讬讘讗 诇讬讛 专砖讜转讗 诇诪讬诪讞拽 讝讻讜讜转讗 讚讗讞专 讬爪转讛 讘转 拽讜诇 讜讗诪专讛 砖讜讘讜 讘谞讬诐 砖讜讘讘讬诐 讞讜抓 诪讗讞专

The Gemara relates: They removed Mitatron from his place in heaven and smote him with sixty rods [pulsei] of fire, so that others would not make mistake that A岣r made. They said to the angel: What is the reason that when you saw Elisha ben Avuya you did not stand before him? Despite this conduct, since Mitatron was personally involved, he was granted permission to erase the merits of A岣r and cause him to stumble in any manner. A Divine Voice went forth saying: 鈥淩eturn, rebellious children鈥 (Jeremiah 3:22), apart from A岣r.

讗诪专 讛讜讗讬诇 讜讗讬讟专讬讚 讛讛讜讗 讙讘专讗 诪讛讛讜讗 注诇诪讗 诇讬驻讜拽 诇讬转讛谞讬 讘讛讗讬 注诇诪讗 谞驻拽 讗讞专 诇转专讘讜转 专注讛 谞驻拽 讗砖讻讞 讝讜谞讛 转讘注讛 讗诪专讛 诇讬讛 讜诇讗讜 讗诇讬砖注 讘谉 讗讘讜讬讛 讗转 注拽专 驻讜讙诇讗 诪诪讬砖专讗 讘砖讘转 讜讬讛讘 诇讛 讗诪专讛 讗讞专 讛讜讗

Upon hearing this, Elisha ben Avuya said: Since that man, meaning himself, has been banished from that world, let him go out and enjoy this world. A岣r went astray. He went and found a prostitute and solicited her for intercourse. She said to him: And are you not Elisha ben Avuya? Shall a person of your stature perform such an act? He uprooted a radish from a patch of radishes on Shabbat and gave it to her, to demonstrate that he no longer observed the Torah. The prostitute said: He is other than he was. He is not the same Elisha ben Avuya, he is A岣r, other.

砖讗诇 讗讞专 讗转 专讘讬 诪讗讬专 诇讗讞专 砖讬爪讗 诇转专讘讜转 专注讛 讗诪专 诇讬讛 诪讗讬 讚讻转讬讘 讙诐 讗转 讝讛 诇注讜诪转 讝讛 注砖讛 讛讗诇讛讬诐 讗诪专 诇讜 讻诇 诪讛 砖讘专讗 讛拽讚讜砖 讘专讜讱 讛讜讗 讘专讗 讻谞讙讚讜 讘专讗 讛专讬诐 讘专讗 讙讘注讜转 讘专讗 讬诪讬诐 讘专讗 谞讛专讜转

The Gemara relates: A岣r asked Rabbi Meir a question, after he had gone astray. He said to him: What is the meaning of that which is written: 鈥淕od has made even the one as well as the other鈥 (Ecclesiastes 7:14)? Rabbi Meir said to him: Everything that the Holy One, Blessed be He, created, He created a similar creation corresponding to it. He created mountains, He created hills; He created seas, He created rivers.

讗诪专 诇讜 专讘讬 注拽讬讘讗 专讘讱 诇讗 讗诪专 讻讱 讗诇讗 讘专讗 爪讚讬拽讬诐 讘专讗 专砖注讬诐 讘专讗 讙谉 注讚谉 讘专讗 讙讬讛谞诐 讻诇 讗讞讚 讜讗讞讚 讬砖 诇讜 砖谞讬 讞诇拽讬诐 讗讞讚 讘讙谉 注讚谉 讜讗讞讚 讘讙讬讛谞诐 讝讻讛 爪讚讬拽 谞讟诇 讞诇拽讜 讜讞诇拽 讞讘专讜 讘讙谉 注讚谉 谞转讞讬讬讘 专砖注 谞讟诇 讞诇拽讜 讜讞诇拽 讞讘专讜 讘讙讬讛谞诐

A岣r said to him: Rabbi Akiva, your teacher, did not say so, but explained the verse as follows: Everything has its opposite: He created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and every person has two portions, one in the Garden of Eden and one in Gehenna. If he merits it, by becoming righteous, he takes his portion and the portion of his wicked colleague in the Garden of Eden; if he is found culpable by becoming wicked, he takes his portion and the portion of his colleague in Gehenna.

讗诪专 专讘 诪砖专砖讬讗 诪讗讬 拽专讗讛 讙讘讬 爪讚讬拽讬诐 讻转讬讘 诇讻谉 讘讗专爪诐 诪砖谞讛 讬讬专砖讜 讙讘讬 专砖注讬诐 讻转讬讘 讜诪砖谞讛 砖讘专讜谉 砖讘专诐

Rav Mesharshiyya said: What is the verse from which it is derived? With regard to the righteous, it is stated: 鈥淭herefore in their land they shall possess double鈥 (Isaiah 61:7); whereas with regard to the wicked, it is stated: 鈥淎nd destroy them with double destruction鈥 (Jeremiah 17:18); therefore, each receives a double portion.

砖讗诇 讗讞专 讗转 专讘讬 诪讗讬专 诇讗讞专 砖讬爪讗 诇转专讘讜转 专注讛 诪讗讬 讚讻转讬讘 诇讗 讬注专讻谞讛 讝讛讘 讜讝讻讜讻讬转 讜转诪讜专转讛 讻诇讬 驻讝 讗诪专 诇讜 讗诇讜 讚讘专讬 转讜专讛 砖拽砖讬谉 诇拽谞讜转谉 讻讻诇讬 讝讛讘 讜讻诇讬 驻讝 讜谞讜讞讬谉 诇讗讘讚谉 讻讻诇讬 讝讻讜讻讬转 讗诪专 诇讜 专讘讬 注拽讬讘讗 专讘讱 诇讗 讗诪专 讻讱 讗诇讗 诪讛 讻诇讬 讝讛讘 讜讻诇讬 讝讻讜讻讬转 讗祝 注诇 驻讬 砖谞砖讘专讜 讬砖 诇讛诐 转拽谞讛 讗祝 转诇诪讬讚 讞讻诐 讗祝 注诇 驻讬 砖住专讞 讬砖 诇讜 转拽谞讛 讗诪专 诇讜 讗祝 讗转讛 讞讝讜专 讘讱 讗诪专 诇讜 讻讘专 砖诪注转讬 诪讗讞讜专讬 讛驻专讙讜讚 砖讜讘讜 讘谞讬诐 砖讜讘讘讬诐 讞讜抓 诪讗讞专

A岣r asked Rabbi Meir another question, again after he had gone astray. What is the meaning of that which is written: 鈥淕old and glass cannot equal it; neither shall its exchange be vessels of fine gold鈥 (Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. He said to him: This is referring to words of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. A岣r said to him: Rabbi Akiva, your teacher, did not say so, but taught as follows: Just as golden vessels and glass vessels have a remedy even when they have broken, as they can be melted down and made into new vessels, so too a Torah scholar, although he has transgressed, has a remedy. Rabbi Meir said to him: If so, you too, return from your ways. He said to him: I have already heard the following declaration behind the dividing curtain, which conceals God from the world: 鈥淩eturn, rebellious children,鈥 (Jeremiah 3:22) apart from A岣r.

转谞讜 专讘谞谉 诪注砖讛 讘讗讞专 砖讛讬讛 专讜讻讘 注诇 讛住讜住 讘砖讘转 讜讛讬讛 专讘讬 诪讗讬专 诪讛诇讱 讗讞专讬讜 诇诇诪讜讚 转讜专讛 诪驻讬讜 讗诪专 诇讜 诪讗讬专 讞讝讜专 诇讗讞专讬讱 砖讻讘专 砖讬注专转讬 讘注拽讘讬 住讜住讬 注讚 讻讗谉 转讞讜诐 砖讘转 讗诪专 诇讬讛 讗祝 讗转讛 讞讝讜专 讘讱 讗诪专 诇讬讛 讜诇讗 讻讘专 讗诪专转讬 诇讱 讻讘专 砖诪注转讬 诪讗讞讜专讬 讛驻专讙讜讚 砖讜讘讜 讘谞讬诐 砖讜讘讘讬诐 讞讜抓 诪讗讞专

The Gemara cites a related story: The Sages taught: There was once an incident involving A岣r, who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him. After a while, A岣r said to him: Meir, turn back, for I have already estimated and measured according to the steps of my horse that the Shabbat boundary ends here, and you may therefore venture no further. Rabbi Meir said to him: You, too, return to the correct path. He said to him: But have I not already told you that I have already heard behind the dividing curtain: 鈥淩eturn, rebellious children,鈥 apart from A岣r?

转拽驻讬讛 注讬讬诇讬讛 诇讘讬 诪讚专砖讗 讗诪专 诇讬讛 诇讬谞讜拽讗 驻住讜拽 诇讬 驻住讜拽讱 讗诪专 诇讜 讗讬谉 砖诇讜诐 讗诪专 讛壮 诇专砖注讬诐 注讬讬诇讬讛 诇讘讬 讻谞讬砖转讗 讗讞专讬转讬 讗诪专 诇讬讛 诇讬谞讜拽讗 驻住讜拽 诇讬 驻住讜拽讱 讗诪专 诇讜 讻讬 讗诐 转讻讘住讬 讘谞转专 讜转专讘讬 诇讱 讘讜专讬转 谞讻转诐 注讜谞讱 诇驻谞讬 注讬讬诇讬讛 诇讘讬 讻谞讬砖转讗 讗讞专讬转讬 讗诪专 诇讬讛

Nevertheless, Rabbi Meir took hold of him and brought him to the study hall. A岣r said to a child, by way of divination: Recite your verse that you studied today to me. He recited the following verse to him: 鈥淭here is no peace, said the Lord, concerning the wicked鈥 (Isaiah 48:22). He brought him to another study hall. A岣r said to a child: Recite your verse to me. He recited to him: 鈥淔or though you wash with niter, and take for you much soap, yet your iniquity is marked before Me鈥 (Jeremiah 2:22). He brought him to another study hall. A岣r said to

诇讬谞讜拽讗 驻住讜拽 诇讬 驻住讜拽讱 讗诪专 诇讬讛 讜讗转 砖讚讜讚 诪讛 转注砖讬 讻讬 转诇讘砖讬 砖谞讬 讻讬 转注讚讬 注讚讬 讝讛讘 讻讬 转拽专注讬 讘驻讜讱 注讬谞讬讱 诇砖讜讗 转转讬驻讬 讜讙讜壮

a child: Recite your verse to me. He recited to him: 鈥淎nd you, spoiled one, what are you doing, that you clothe yourself with scarlet, that you deck yourself with ornaments of gold, that you enlarge your eyes with paint? In vain you make yourself fair鈥 (Jeremiah 4:30).

注讬讬诇讬讛 诇讘讬 讻谞讬砖转讗 讗讞专讬转讬 注讚 讚注讬讬诇讬讛 诇转诇讬住专 讘讬 讻谞讬砖转讗 讻讜诇讛讜 驻住拽讜 诇讬讛 讻讬 讛讗讬 讙讜讜谞讗 诇讘转专讗 讗诪专 诇讬讛 驻住讜拽 诇讬 驻住讜拽讱 讗诪专 诇讬讛 讜诇专砖注 讗诪专 讗诇讛讬诐 诪讛 诇讱 诇住驻专 讞拽讬 讜讙讜壮 讛讛讜讗 讬谞讜拽讗 讛讜讛 诪讙诪讙诐 讘诇讬砖谞讬讛 讗砖转诪注 讻诪讛 讚讗诪专 诇讬讛 讜诇讗诇讬砖注 讗诪专 讗诇讛讬诐 讗讬讻讗 讚讗诪专讬 住讻讬谞讗 讛讜讛 讘讛讚讬讛 讜拽专注讬讛 讜砖讚专讬讛 诇转诇讬住专 讘讬 讻谞讬砖转讬 讜讗讬讻讗 讚讗诪专讬 讗诪专 讗讬 讛讜讗讬 讘讬讚讬 住讻讬谞讗 讛讜讛 拽专注谞讗 诇讬讛

He brought him to another synagogue, until he had brought him into thirteen synagogues, where all the children recited to him similar verses that speak of the hopeless situation of the wicked. At the last one, he said to him: Recite your verse to me. He recited to him: 鈥淎nd to the wicked [velerasha] God says, what is it for you to declare My statutes鈥 (Psalms 50:16). The Gemara relates: That child had a stutter, so it sounded as though he were saying to him: Vele鈥檈lisha, i.e., and to Elisha, God says. This made Elisha think the child was deliberately insulting him. Some say A岣r had a knife, and he tore the child apart and sent him to the thirteen synagogues. And others say that A岣r merely said: Had I a knife, I would have torn him apart.

讻讬 谞讞 谞驻砖讬讛 讚讗讞专 讗诪专讬 诇讗 诪讬讚谉 诇讬讚讬讬谞讬讛 讜诇讗 诇注诇诪讗 讚讗转讬 诇讬转讬 诇讗 诪讬讚谉 诇讬讚讬讬谞讬讛 诪砖讜诐 讚注住拽 讘讗讜专讬讬转讗 讜诇讗 诇注诇诪讗 讚讗转讬 诇讬转讬 诪砖讜诐 讚讞讟讗 讗诪专 专讘讬 诪讗讬专 诪讜讟讘 讚诇讬讚讬讬谞讬讛 讜诇讬转讬 诇注诇诪讗 讚讗转讬 诪转讬 讗诪讜转 讜讗注诇讛 注砖谉 诪拽讘专讜 讻讬 谞讞 谞驻砖讬讛 讚专讘讬 诪讗讬专 住诇讬拽 拽讜讟专讗 诪拽讘专讬讛 讚讗讞专

The Gemara relates: When A岣r passed away, the Heavenly Court declared that he should not be judged, nor brought into the World-to-Come. He should not be judged in a manner befitting his deeds, because he occupied himself with Torah, whose merit protects him. And he should not be brought into the World-to-Come because he sinned. Rabbi Meir said: It is better that he be judged properly and be brought into the World-to-Come. When I die I will request this of Heaven, and I will cause smoke to rise up from his grave, as a sign that he is being sentenced in Gehenna. The Gemara relates: When Rabbi Meir passed away, smoke rose up from the grave of A岣r, implying that Rabbi Meir鈥檚 wish was granted.

讗诪专 专讘讬 讬讜讞谞谉 讙讘讜专转讗 诇诪讬拽诇讗 专讘讬讛 讞讚 讛讜讛 讘讬谞谞讗 讜诇讗 诪爪讬谞谉 诇讗爪讜诇讬讛 讗讬 谞拽讟讬讛 讘讬讚 诪讗谉 诪专诪讬 诇讬讛 诪讗谉 讗诪专 诪转讬 讗诪讜转 讜讗讻讘讛 注砖谉 诪拽讘专讜 讻讬 谞讞 谞驻砖讬讛 讚专讘讬 讬讜讞谞谉 驻住拽 拽讜讟专讗 诪拽讘专讬讛 讚讗讞专 驻转讞 注诇讬讛 讛讛讜讗 住驻讚谞讗 讗驻讬诇讜 砖讜诪专 讛驻转讞 诇讗 注诪讚 诇驻谞讬讱 专讘讬谞讜

Rabbi Yo岣nan said: Was this a mighty deed on Rabbi Meir鈥檚 part, to burn his teacher? Was this the only remedy available? Can it be that there was one Sage among us who left the path and we cannot save him? If we hold him by the hand, who will remove him from our protection; who? Rabbi Yo岣nan continued and said: When I die I will have the smoke extinguished from his grave, as a sign that he has been released from the sentence of Gehenna and brought to the World-to-Come. Indeed, when Rabbi Yo岣nan passed away, the smoke ceased to rise up from the grave of A岣r. A certain eulogizer began his eulogy of Rabbi Yo岣nan with the following: Even the guard at the entrance could not stand before you, our rabbi. The guard at the entrance to Gehenna could not prevent Rabbi Yo岣nan from arranging the release of A岣r.

讘转讜 砖诇 讗讞专 讗转讬讗 诇拽诪讬讛 讚专讘讬 讗诪专讛 诇讬讛 专讘讬 驻专谞住谞讬 讗诪专 诇讛 讘转 诪讬 讗转 讗诪专讛 诇讜 讘转讜 砖诇 讗讞专 讗谞讬 讗诪专 诇讛 注讚讬讬谉 讬砖 诪讝专注讜 讘注讜诇诐 讜讛讗 讻转讬讘 诇讗 谞讬谉 诇讜 讜诇讗 谞讻讚 讘注诪讜 讜讗讬谉 砖专讬讚 讘诪讙讜专讬讜 讗诪专讛 诇讜 讝讻讜专 诇转讜专转讜 讜讗诇 转讝讻讜专 诪注砖讬讜 诪讬讚 讬专讚讛 讗砖 讜住讻住讻讛 住驻住诇讜 砖诇 专讘讬 讘讻讛 讜讗诪专 专讘讬 讜诪讛 诇诪转讙谞讬谉 讘讛 讻讱 诇诪砖转讘讞讬谉 讘讛 注诇 讗讞转 讻诪讛 讜讻诪讛

The Gemara relates: The daughter of A岣r came before Rabbi Yehuda HaNasi and said to him: Rabbi, provide me with sustenance, as she was in need of food. He said to her: Whose daughter are you? She said to him: I am the daughter of A岣r. He said to her, angrily: Is there still of his seed remaining in the world? But isn鈥檛 it stated: 鈥淗e shall have neither son nor grandson among his people or any remaining in his dwellings鈥 (Job 18:19)? She said to him: Remember his Torah, and do not remember his deeds. Immediately, fire descended and licked Rabbi Yehuda HaNasi鈥檚 bench. Rabbi Yehuda HaNasi wept and said: If God protects the honor of those who treat the Torah with contempt in such a manner, as A岣r despised the Torah and relinquished its teachings, how much more so would He do for those who treat it with honor.

讜专讘讬 诪讗讬专 讛讬讻讬 讙诪专 转讜专讛 诪驻讜诪讬讛 讚讗讞专 讜讛讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 诪讗讬 讚讻转讬讘 讻讬 砖驻转讬 讻讛谉 讬砖诪专讜 讚注转 讜转讜专讛 讬讘拽砖讜 诪驻讬讛讜 讻讬 诪诇讗讱 讛壮 爪讘讗讜转 讛讜讗 讗诐 讚讜诪讛 讛专讘 诇诪诇讗讱 讛壮 爪讘讗讜转 讬讘拽砖讜 转讜专讛 诪驻讬讛讜 讜讗诐 诇讗讜 讗诇 讬讘拽砖讜 转讜专讛 诪驻讬讛讜

The Gemara poses a question: And Rabbi Meir, how could he learn Torah from the mouth of A岣r? But didn鈥檛 Rabba bar bar 岣na say that Rabbi Yo岣nan said: What is the meaning of that which is written: 鈥淔or the priest鈥檚 lips should keep knowledge, and they should seek Torah from his mouth; for he is an angel of the Lord of hosts鈥 (Malachi 2:7)? The verse teaches: If the rabbi is similar to an angel of the Lord of hosts, perfect in his ways, they should seek Torah from his mouth; but if not, they should not seek Torah from his mouth.

讗诪专 专讬砖 诇拽讬砖 专讘讬 诪讗讬专 拽专讗 讗砖讻讞 讜讚专砖 讛讟 讗讝谞讱 讜砖诪注 讚讘专讬 讞讻诪讬诐 讜诇讘讱 转砖讬转 诇讚注转讬 诇讚注转诐 诇讗 谞讗诪专 讗诇讗 诇讚注转讬

Reish Lakish said: Rabbi Meir found a verse and interpreted it homiletically: 鈥淚ncline your ear, and hear the words of the wise, and apply your heart to My knowledge鈥 (Proverbs 22:17). It does not state 鈥渢o their knowledge,鈥 but 鈥渢o My knowledge.鈥 In other words, one must listen to the words of the Sages, despite their flaws, provided that their opinion concurs with that of God.

专讘 讞谞讬谞讗 讗诪专 诪讛讻讗 砖诪注讬 讘转 讜专讗讬 讜讛讟讬 讗讝谞讱 讜砖讻讞讬 注诪讱 讜讘讬转 讗讘讬讱 讜讙讜壮

Rav 岣nina said that one can find support for this idea from here: 鈥淟isten, daughter and consider, and incline your ear; forget also your own people and your father鈥檚 house鈥 (Psalms 45:11), which likewise indicates that one must listen to the words of a Sage while forgetting, i.e., ignoring, the faulty aspects of his teachings.

拽砖讜 拽专讗讬 讗讛讚讚讬 诇讗 拽砖讬讗 讛讗 讘讙讚讜诇 讛讗 讘拽讟谉

The Gemara asks: If so, the verses contradict each other, for one source states that one may learn only from a scholar who is perfect in his ways, while the other indicates that it is permitted even to learn from one whose character is flawed. The Gemara answers: This is not difficult. This case, in which it is permitted to a flawed scholar, is referring to an adult; whereas that case, which prohibits doing so, is referring to a minor, who should learn only from a righteous person, so that his ways are not corrupted by a teacher with flawed character.

讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 讗诪专讬 讘诪注专讘讗 专讘讬 诪讗讬专 讗讻诇 转讞诇讗 讜砖讚讗 砖讬讞诇讗 诇讘专讗 讚专砖 专讘讗 诪讗讬 讚讻转讬讘 讗诇 讙谞转 讗讙讜讝 讬专讚转讬 诇专讗讜转 讘讗讘讬 讛谞讞诇 讜讙讜壮 诇诪讛 谞诪砖诇讜 转诇诪讬讚讬 讞讻诪讬诐 诇讗讙讜讝 诇讜诪专 诇讱 诪讛 讗讙讜讝 讝讛 讗祝 注诇 驻讬 砖诪诇讜讻诇讱 讘讟讬讟 讜讘爪讜讗讛 讗讬谉 诪讛 砖讘转讜讻讜 谞诪讗住 讗祝 转诇诪讬讚 讞讻诐 讗祝 注诇 驻讬 砖住专讞 讗讬谉 转讜专转讜 谞诪讗住转

When Rav Dimi came from Eretz Yisrael to Babylonia, he said: In the West, Eretz Yisrael, they say: Rabbi Meir ate a half-ripe date and threw the peel away. In other words, he was able to extract the important content from the inedible shell. Rava taught: What is the meaning of that which is written: 鈥淚 went down into the garden of nuts, to look at the green plants of the valley鈥 (Song of Songs 6:11)? Why are Torah scholars compared to nuts? To tell you: Just as this nut, despite being soiled with mud and excrement, its content is not made repulsive, as only its shell is soiled; so too a Torah scholar, although he has sinned, his Torah is not made repulsive.

讗砖讻讞讬讛 专讘讛 讘专 砖讬诇讗 诇讗诇讬讛讜 讗诪专 诇讬讛 诪讗讬 拽讗 注讘讬讚 讛拽讚讜砖 讘专讜讱 讛讜讗 讗诪专 诇讬讛 拽讗诪专 砖诪注转讗 诪驻讜诪讬讬讛讜 讚讻讜诇讛讜 专讘谞谉 讜诪驻讜诪讬讛 讚专讘讬 诪讗讬专 诇讗 拽讗诪专 讗诪专 诇讬讛 讗诪讗讬 诪砖讜诐 讚拽讗 讙诪专 砖诪注转讗 诪驻讜诪讬讛 讚讗讞专 讗诪专 诇讬讛 讗诪讗讬 专讘讬 诪讗讬专 专诪讜谉 诪爪讗 转讜讻讜 讗讻诇 拽诇讬驻转讜 讝专拽 讗诪专 诇讬讛 讛砖转讗 拽讗诪专 诪讗讬专 讘谞讬 讗讜诪专 讘讝诪谉 砖讗讚诐 诪爪讟注专 砖讻讬谞讛 诪讛 诇砖讜谉 讗讜诪专转 拽诇谞讬 诪专讗砖讬 拽诇谞讬 诪讝专讜注讬 讗诐 讻讱 讛拽讚讜砖 讘专讜讱 讛讜讗 诪爪讟注专 注诇 讚诪谉 砖诇 专砖注讬诐 拽诇 讜讞讜诪专 注诇 讚诪谉 砖诇 爪讚讬拽讬诐 砖谞砖驻讱

The Gemara relates: Rabba bar Sheila found Elijah the prophet, who had appeared to him. He said to Elijah: What is the Holy One, Blessed be He, doing? Elijah said to him: He is stating halakhot transmitted by all of the Sages, but in the name of Rabbi Meir He will not speak. He said to him: Why? He replied: Because he learned halakhot from the mouth of A岣r. He said to him: Why should he be judged unfavorably for that? Rabbi Meir found a pomegranate and ate its contents while throwing away its peel. He said to him: Indeed, your defense has been heard above. Now God is saying: My son, Meir, says: When a person suffers, e.g., by receiving lashes or the death penalty at the hands of the court, how does the Divine Presence express itself? Woe is Me from My head, woe is Me from My arm, as God empathizes with the sufferer. If the Holy One, Blessed be He, suffers to such an extent over the blood of the wicked, how much more so does He suffer over the blood of the righteous that is spilled.

讗砖讻讞讬讛 砖诪讜讗诇 诇专讘 讬讛讜讚讛 讚转诇讬 讘注讬讘专讗 讚讚砖讗 讜拽讗 讘讻讬 讗诪专 诇讬讛 砖讬谞谞讗 诪讗讬 拽讗 讘讻讬转 讗诪专 诇讬讛 诪讬 讝讜讟专讗 诪讗讬 讚讻转讬讘 讘讛讜 讘专讘谞谉 讗讬讛 住讜驻专 讗讬讛 砖讜拽诇 讗讬讛 住讜驻专 讗转 讛诪讙讚诇讬诐 讗讬讛 住讜驻专 砖讛讬讜 住讜驻专讬诐 讻诇 讗讜转讬讜转 砖讘转讜专讛 讗讬讛 砖讜拽诇 砖讛讬讜 砖讜拽诇讬诐 拽诇讬谉 讜讞诪讜专讬谉 砖讘转讜专讛 讗讬讛 住讜驻专 讗转 讛诪讙讚诇讬诐 砖讛讬讜 砖讜谞讬谉 砖诇砖 诪讗讜转 讛诇讻讜转 讘诪讙讚诇 讛驻讜专讞 讘讗讜讬专

The Gemara relates: Shmuel found Rav Yehuda leaning on the bar of the door, crying. He said to him: Long-toothed one [shinnana], what are you crying for? He said to him: Is it a small matter, that which is written with regard to Sages who have sinned: 鈥淲here is he who counted, where is he who weighed? Where is he who counted the towers?鈥 (Isaiah 33:18). He proceeded to explain: 鈥淲here is he who counted鈥; for they would count all the letters of the Torah. 鈥淲here is he who weighed鈥; for they would weigh and compare the minor and major transgressions of the Torah. 鈥淲here is he who counted the towers鈥; for they would teach three hundred halakhot concerning the details of tent impurity involving a wooden closet floating in the air. If they studied a subject so removed from reality in such depths, how much more so did they analyze other issues.

讜讗诪专 专讘讬 讗诪讬 转诇转 诪讗讛 讘注讬讬 讘注讜 讚讜讗讙 讜讗讞讬转讜驻诇 讘诪讙讚诇 讛驻讜专讞 讘讗讜讬专 讜转谞谉 砖诇砖讛 诪诇讻讬诐 讜讗专讘注讛 讛讚讬讜讟讜转 讗讬谉 诇讛诐 讞诇拽 诇注讜诇诐 讛讘讗 讗谞谉 诪讛 转讛讜讬 注诇谉 讗诪专 诇讬讛 砖讬谞谞讗 讟讬谞讗 讛讬转讛 讘诇讘诐

And Rabbi Ami said: Doeg asked Ahithophel three hundred questions with regard to a closet floating in the air, as they were both great Torah scholars. And we learned in a mishna (Sanhedrin 90a): Three kings and four commoners have no portion in the World-to-Come, a list that includes Doeg and Ahithophel. If such great Sages could sin and forfeit their share in the World-to-Come, we, who are less knowledgeable than they, what will be of us? He said to him: Long-toothed one, there was mud [tina] in their hearts, i.e., they had certain flaws that prevented their Torah learning from protecting them.

讗讞专 诪讗讬 讝诪专 讬讜讜谞讬 诇讗 驻住拽 诪驻讜诪讬讛 讗诪专讜 注诇讬讜 注诇 讗讞专 讘砖注讛 砖讛讬讛 注讜诪讚 诪讘讬转 讛诪讚专砖 讛专讘讛 住驻专讬 诪讬谞讬谉 谞讜砖专讬谉 诪讞讬拽讜

The Gemara explains: A岣r, what was his failing? Greek tunes never ceased from his mouth. He would constantly hum Greek songs, even when he was among the Sages. This shows that from the outset he was drawn to gentile culture and beliefs. Similarly, they said about A岣r: When he would stand after learning in the study hall, many heretical books, which he had been reading, would fall from his lap. Therefore, he was somewhat unsound even when among the Sages.

砖讗诇 谞讬诪讜住 讛讙专讚讬 讗转 专讘讬 诪讗讬专 讻诇 注诪专 讚谞讞讬转 诇讬讜专讛 住诇讬拽 讗诪专 诇讬讛 讻诇 诪讗谉 讚讛讜讛 谞拽讬 讗讙讘 讗讬诪讬讛 住诇讬拽 讻诇 讚诇讗 讛讜讛 谞拽讬 讗讙讘 讗讬诪讬讛 诇讗 住诇讬拽

The gentile philosopher, Nimos HaGardi, asked Rabbi Meir: Does all wool that enters the cauldron to be dyed emerge colored? In other words, do all those who learn Torah emerge as decent and worthy? He said to him: Whoever was clean when he was with his mother, from the outset, will emerge decent and worthy, but all those who were not clean when they were with their mother will not emerge worthy. One who approaches Torah study having been flawed from the outset will not be properly influenced by it.

专讘讬 注拽讬讘讗 注诇讛 讘砖诇讜诐 讜讬专讚 讘砖诇讜诐 讜注诇讬讜 讛讻转讜讘 讗讜诪专 诪砖讻谞讬 讗讞专讬讱 谞专讜爪讛 讜讗祝 专讘讬 注拽讬讘讗 讘拽砖讜 诪诇讗讻讬 讛砖专转 诇讚讜讞驻讜 讗诪专 诇讛诐 讛拽讚讜砖 讘专讜讱 讛讜讗 讛谞讬讞讜 诇讝拽谉 讝讛 砖专讗讜讬 诇讛砖转诪砖 讘讻讘讜讚讬

搂 The Gemara returns to the four who entered the orchard. It is stated above that Rabbi Akiva ascended in safety and descended safely. With regard to him, the verse states: 鈥淒raw me, we will run after you; the king has brought me into his chambers鈥 (Song of Songs 1:4). The Gemara relates: And even Rabbi Akiva, the ministering angels sought to push him out of the orchard. The Holy One, Blessed be He, said to them: Leave this Elder, for he is fit to serve My glory.

  • 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.

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Chagigah 15

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Chagigah 15

讬讻讜诇 讗谞讬 诇讘注讜诇 讻诪讛 讘注讬诇讜转 讘诇讗 讚诐 讗讜 讚诇诪讗 讚砖诪讜讗诇 诇讗 砖讻讬讞讗 讗诪专 诇讛讜 讚砖诪讜讗诇 诇讗 砖讻讬讞 讜讞讬讬砖讬谞谉 砖诪讗 讘讗诪讘讟讬 注讬讘专讛

I can engage in intercourse several times without blood. In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. Or, perhaps a person who can act like Shmuel is not common and the halakha is not concerned with this case. He said to them: One like Shmuel is not common, and we are concerned that she may have conceived in a bath. Perhaps she washed in a bath that contained a man鈥檚 semen, from which she became impregnated while remaining a virgin.

讜讛讗诪专 砖诪讜讗诇 讻诇 砖讻讘转 讝专注 砖讗讬谞讜 讬讜专讛 讻讞抓 讗讬谞讜 诪讝专注转 诪注讬拽专讗 谞诪讬 讬讜专讛 讻讞抓 讛讜讛

The Gemara asks: How could she possibly become pregnant in such a manner? Didn鈥檛 Shmuel say: Any semen that is not shot like an arrow cannot fertilize? The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if initially, when released from the male, it was shot as an arrow, it can also fertilize a woman at a later moment.

转谞讜 专讘谞谉 诪注砖讛 讘专讘讬 讬讛讜砖注 讘谉 讞谞谞讬讛 砖讛讬讛 注讜诪讚 注诇 讙讘 诪注诇讛 讘讛专 讛讘讬转 讜专讗讛讜 讘谉 讝讜诪讗 讜诇讗 注诪讚 诪诇驻谞讬讜 讗诪专 诇讜 诪讗讬谉 讜诇讗讬谉 讘谉 讝讜诪讗 讗诪专 诇讜 爪讜驻讛 讛讬讬转讬 讘讬谉 诪讬诐 讛注诇讬讜谞讬诐 诇诪讬诐 讛转讞转讜谞讬诐 讜讗讬谉 讘讬谉 讝讛 诇讝讛 讗诇讗 砖诇砖 讗爪讘注讜转 讘诇讘讚 砖谞讗诪专 讜专讜讞 讗诇讛讬诐 诪专讞驻转 注诇 驻谞讬 讛诪讬诐 讻讬讜谞讛 砖诪专讞驻转 注诇 讘谞讬讛 讜讗讬谞讛 谞讜讙注转 讗诪专 诇讛谉 专讘讬 讬讛讜砖注 诇转诇诪讬讚讬讜 注讚讬讬谉 讘谉 讝讜诪讗 诪讘讞讜抓

With regard to the fate of ben Zoma, the Sages taught: There was once an incident with regard to Rabbi Yehoshua ben 岣nanya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before him to honor him, as he was deep in thought. Rabbi Yehoshua said to him: From where do you come and where are you going, ben Zoma, i.e., what is on your mind? He said to him: In my thoughts I was looking upon the act of Creation, at the gap between the upper waters and the lower waters, as there is only the breadth of a mere three fingers between them, as it is stated: 鈥淎nd the spirit of God hovered over the face of the waters鈥 (Genesis 1:2), like a dove hovering over its young without touching them. Rabbi Yehoshua said to his students who had overheard this exchange: Ben Zoma is still outside; he has not yet achieved full understanding of these matters.

诪讻讚讬 讜专讜讞 讗诇讛讬诐 诪专讞驻转 注诇 驻谞讬 讛诪讬诐 讗讬诪转 讛讜讬 讘讬讜诐 讛专讗砖讜谉 讛讘讚诇讛 讘讬讜诐 砖谞讬 讛讜讗 讚讛讜讗讬 讚讻转讬讘 讜讬讛讬 诪讘讚讬诇 讘讬谉 诪讬诐 诇诪讬诐 讜讻诪讛 讗诪专 专讘 讗讞讗 讘专 讬注拽讘 讻诪诇讗 谞讬诪讗 讜专讘谞谉 讗诪专讬 讻讬 讙讜讚讗 讚讙诪诇讗 诪专 讝讜讟专讗 讜讗讬转讬诪讗 专讘 讗住讬 讗诪专 讻转专讬 讙诇讬诪讬 讚驻专讬住讬 讗讛讚讚讬 讜讗诪专讬 诇讛 讻转专讬 讻住讬 讚住讞讬驻讬 讗讛讚讚讬

The Gemara explains: Now, this verse: 鈥淎nd the spirit of God hovered over the face of the waters,鈥 when was it stated? On the first day, whereas the division of the waters occurred on the second day, as it is written: 鈥淎nd let it divide the waters from the waters鈥 (Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: And how much, in fact, is the gap between them? Rav A岣 bar Ya鈥檃kov said: Like the thickness of a thread; and the Rabbis said: Like the gap between the boards of a bridge. Mar Zutra, and some say it was Rav Asi, said: Like two robes spread one over the other, with a slight gap in between. And some said: Like two cups placed one upon the other.

讗讞专 拽讬爪抓 讘谞讟讬注讜转 注诇讬讜 讛讻转讜讘 讗讜诪专 讗诇 转转谉 讗转 驻讬讱 诇讞讟讬讗 讗转 讘砖专讱 诪讗讬 讛讬讗 讞讝讗 诪讬讟讟专讜谉 讚讗转讬讛讘讗 诇讬讛 专砖讜转讗 诇诪讬转讘 诇诪讬讻转讘 讝讻讜讜转讗 讚讬砖专讗诇 讗诪专 讙诪讬专讗 讚诇诪注诇讛 诇讗 讛讜讬 诇讗 讬砖讬讘讛 讜诇讗 转讞专讜转 讜诇讗 注讜专祝 讜诇讗 注讬驻讜讬 砖诪讗 讞住 讜砖诇讜诐 砖转讬 专砖讜讬讜转 讛谉

搂 The Gemara stated earlier that A岣r chopped down the saplings, becoming a heretic. With regard to him, the verse states: 鈥淒o not let your mouth bring your flesh into guilt鈥 (Ecclesiastes 5:5). The Gemara poses a question: What was it that led him to heresy? He saw the angel Mitatron, who was granted permission to sit and write the merits of Israel. He said: There is a tradition that in the world above there is no sitting; no competition; no turning one鈥檚 back before Him, i.e., all face the Divine Presence; and no lethargy. Seeing that someone other than God was seated above, he said: Perhaps, the Gemara here interjects, Heaven forbid, there are two authorities, and there is another source of power in control of the world in addition to God. Such thoughts led A岣r to heresy.

讗驻拽讜讛讜 诇诪讬讟讟专讜谉 讜诪讞讬讜讛讜 砖讬转讬谉 驻讜诇住讬 讚谞讜专讗 讗诪专讜 诇讬讛 诪讗讬 讟注诪讗 讻讬 讞讝讬转讬讛 诇讗 拽诪转 诪拽诪讬讛 讗讬转讬讛讬讘讗 诇讬讛 专砖讜转讗 诇诪讬诪讞拽 讝讻讜讜转讗 讚讗讞专 讬爪转讛 讘转 拽讜诇 讜讗诪专讛 砖讜讘讜 讘谞讬诐 砖讜讘讘讬诐 讞讜抓 诪讗讞专

The Gemara relates: They removed Mitatron from his place in heaven and smote him with sixty rods [pulsei] of fire, so that others would not make mistake that A岣r made. They said to the angel: What is the reason that when you saw Elisha ben Avuya you did not stand before him? Despite this conduct, since Mitatron was personally involved, he was granted permission to erase the merits of A岣r and cause him to stumble in any manner. A Divine Voice went forth saying: 鈥淩eturn, rebellious children鈥 (Jeremiah 3:22), apart from A岣r.

讗诪专 讛讜讗讬诇 讜讗讬讟专讬讚 讛讛讜讗 讙讘专讗 诪讛讛讜讗 注诇诪讗 诇讬驻讜拽 诇讬转讛谞讬 讘讛讗讬 注诇诪讗 谞驻拽 讗讞专 诇转专讘讜转 专注讛 谞驻拽 讗砖讻讞 讝讜谞讛 转讘注讛 讗诪专讛 诇讬讛 讜诇讗讜 讗诇讬砖注 讘谉 讗讘讜讬讛 讗转 注拽专 驻讜讙诇讗 诪诪讬砖专讗 讘砖讘转 讜讬讛讘 诇讛 讗诪专讛 讗讞专 讛讜讗

Upon hearing this, Elisha ben Avuya said: Since that man, meaning himself, has been banished from that world, let him go out and enjoy this world. A岣r went astray. He went and found a prostitute and solicited her for intercourse. She said to him: And are you not Elisha ben Avuya? Shall a person of your stature perform such an act? He uprooted a radish from a patch of radishes on Shabbat and gave it to her, to demonstrate that he no longer observed the Torah. The prostitute said: He is other than he was. He is not the same Elisha ben Avuya, he is A岣r, other.

砖讗诇 讗讞专 讗转 专讘讬 诪讗讬专 诇讗讞专 砖讬爪讗 诇转专讘讜转 专注讛 讗诪专 诇讬讛 诪讗讬 讚讻转讬讘 讙诐 讗转 讝讛 诇注讜诪转 讝讛 注砖讛 讛讗诇讛讬诐 讗诪专 诇讜 讻诇 诪讛 砖讘专讗 讛拽讚讜砖 讘专讜讱 讛讜讗 讘专讗 讻谞讙讚讜 讘专讗 讛专讬诐 讘专讗 讙讘注讜转 讘专讗 讬诪讬诐 讘专讗 谞讛专讜转

The Gemara relates: A岣r asked Rabbi Meir a question, after he had gone astray. He said to him: What is the meaning of that which is written: 鈥淕od has made even the one as well as the other鈥 (Ecclesiastes 7:14)? Rabbi Meir said to him: Everything that the Holy One, Blessed be He, created, He created a similar creation corresponding to it. He created mountains, He created hills; He created seas, He created rivers.

讗诪专 诇讜 专讘讬 注拽讬讘讗 专讘讱 诇讗 讗诪专 讻讱 讗诇讗 讘专讗 爪讚讬拽讬诐 讘专讗 专砖注讬诐 讘专讗 讙谉 注讚谉 讘专讗 讙讬讛谞诐 讻诇 讗讞讚 讜讗讞讚 讬砖 诇讜 砖谞讬 讞诇拽讬诐 讗讞讚 讘讙谉 注讚谉 讜讗讞讚 讘讙讬讛谞诐 讝讻讛 爪讚讬拽 谞讟诇 讞诇拽讜 讜讞诇拽 讞讘专讜 讘讙谉 注讚谉 谞转讞讬讬讘 专砖注 谞讟诇 讞诇拽讜 讜讞诇拽 讞讘专讜 讘讙讬讛谞诐

A岣r said to him: Rabbi Akiva, your teacher, did not say so, but explained the verse as follows: Everything has its opposite: He created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and every person has two portions, one in the Garden of Eden and one in Gehenna. If he merits it, by becoming righteous, he takes his portion and the portion of his wicked colleague in the Garden of Eden; if he is found culpable by becoming wicked, he takes his portion and the portion of his colleague in Gehenna.

讗诪专 专讘 诪砖专砖讬讗 诪讗讬 拽专讗讛 讙讘讬 爪讚讬拽讬诐 讻转讬讘 诇讻谉 讘讗专爪诐 诪砖谞讛 讬讬专砖讜 讙讘讬 专砖注讬诐 讻转讬讘 讜诪砖谞讛 砖讘专讜谉 砖讘专诐

Rav Mesharshiyya said: What is the verse from which it is derived? With regard to the righteous, it is stated: 鈥淭herefore in their land they shall possess double鈥 (Isaiah 61:7); whereas with regard to the wicked, it is stated: 鈥淎nd destroy them with double destruction鈥 (Jeremiah 17:18); therefore, each receives a double portion.

砖讗诇 讗讞专 讗转 专讘讬 诪讗讬专 诇讗讞专 砖讬爪讗 诇转专讘讜转 专注讛 诪讗讬 讚讻转讬讘 诇讗 讬注专讻谞讛 讝讛讘 讜讝讻讜讻讬转 讜转诪讜专转讛 讻诇讬 驻讝 讗诪专 诇讜 讗诇讜 讚讘专讬 转讜专讛 砖拽砖讬谉 诇拽谞讜转谉 讻讻诇讬 讝讛讘 讜讻诇讬 驻讝 讜谞讜讞讬谉 诇讗讘讚谉 讻讻诇讬 讝讻讜讻讬转 讗诪专 诇讜 专讘讬 注拽讬讘讗 专讘讱 诇讗 讗诪专 讻讱 讗诇讗 诪讛 讻诇讬 讝讛讘 讜讻诇讬 讝讻讜讻讬转 讗祝 注诇 驻讬 砖谞砖讘专讜 讬砖 诇讛诐 转拽谞讛 讗祝 转诇诪讬讚 讞讻诐 讗祝 注诇 驻讬 砖住专讞 讬砖 诇讜 转拽谞讛 讗诪专 诇讜 讗祝 讗转讛 讞讝讜专 讘讱 讗诪专 诇讜 讻讘专 砖诪注转讬 诪讗讞讜专讬 讛驻专讙讜讚 砖讜讘讜 讘谞讬诐 砖讜讘讘讬诐 讞讜抓 诪讗讞专

A岣r asked Rabbi Meir another question, again after he had gone astray. What is the meaning of that which is written: 鈥淕old and glass cannot equal it; neither shall its exchange be vessels of fine gold鈥 (Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. He said to him: This is referring to words of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. A岣r said to him: Rabbi Akiva, your teacher, did not say so, but taught as follows: Just as golden vessels and glass vessels have a remedy even when they have broken, as they can be melted down and made into new vessels, so too a Torah scholar, although he has transgressed, has a remedy. Rabbi Meir said to him: If so, you too, return from your ways. He said to him: I have already heard the following declaration behind the dividing curtain, which conceals God from the world: 鈥淩eturn, rebellious children,鈥 (Jeremiah 3:22) apart from A岣r.

转谞讜 专讘谞谉 诪注砖讛 讘讗讞专 砖讛讬讛 专讜讻讘 注诇 讛住讜住 讘砖讘转 讜讛讬讛 专讘讬 诪讗讬专 诪讛诇讱 讗讞专讬讜 诇诇诪讜讚 转讜专讛 诪驻讬讜 讗诪专 诇讜 诪讗讬专 讞讝讜专 诇讗讞专讬讱 砖讻讘专 砖讬注专转讬 讘注拽讘讬 住讜住讬 注讚 讻讗谉 转讞讜诐 砖讘转 讗诪专 诇讬讛 讗祝 讗转讛 讞讝讜专 讘讱 讗诪专 诇讬讛 讜诇讗 讻讘专 讗诪专转讬 诇讱 讻讘专 砖诪注转讬 诪讗讞讜专讬 讛驻专讙讜讚 砖讜讘讜 讘谞讬诐 砖讜讘讘讬诐 讞讜抓 诪讗讞专

The Gemara cites a related story: The Sages taught: There was once an incident involving A岣r, who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him. After a while, A岣r said to him: Meir, turn back, for I have already estimated and measured according to the steps of my horse that the Shabbat boundary ends here, and you may therefore venture no further. Rabbi Meir said to him: You, too, return to the correct path. He said to him: But have I not already told you that I have already heard behind the dividing curtain: 鈥淩eturn, rebellious children,鈥 apart from A岣r?

转拽驻讬讛 注讬讬诇讬讛 诇讘讬 诪讚专砖讗 讗诪专 诇讬讛 诇讬谞讜拽讗 驻住讜拽 诇讬 驻住讜拽讱 讗诪专 诇讜 讗讬谉 砖诇讜诐 讗诪专 讛壮 诇专砖注讬诐 注讬讬诇讬讛 诇讘讬 讻谞讬砖转讗 讗讞专讬转讬 讗诪专 诇讬讛 诇讬谞讜拽讗 驻住讜拽 诇讬 驻住讜拽讱 讗诪专 诇讜 讻讬 讗诐 转讻讘住讬 讘谞转专 讜转专讘讬 诇讱 讘讜专讬转 谞讻转诐 注讜谞讱 诇驻谞讬 注讬讬诇讬讛 诇讘讬 讻谞讬砖转讗 讗讞专讬转讬 讗诪专 诇讬讛

Nevertheless, Rabbi Meir took hold of him and brought him to the study hall. A岣r said to a child, by way of divination: Recite your verse that you studied today to me. He recited the following verse to him: 鈥淭here is no peace, said the Lord, concerning the wicked鈥 (Isaiah 48:22). He brought him to another study hall. A岣r said to a child: Recite your verse to me. He recited to him: 鈥淔or though you wash with niter, and take for you much soap, yet your iniquity is marked before Me鈥 (Jeremiah 2:22). He brought him to another study hall. A岣r said to

诇讬谞讜拽讗 驻住讜拽 诇讬 驻住讜拽讱 讗诪专 诇讬讛 讜讗转 砖讚讜讚 诪讛 转注砖讬 讻讬 转诇讘砖讬 砖谞讬 讻讬 转注讚讬 注讚讬 讝讛讘 讻讬 转拽专注讬 讘驻讜讱 注讬谞讬讱 诇砖讜讗 转转讬驻讬 讜讙讜壮

a child: Recite your verse to me. He recited to him: 鈥淎nd you, spoiled one, what are you doing, that you clothe yourself with scarlet, that you deck yourself with ornaments of gold, that you enlarge your eyes with paint? In vain you make yourself fair鈥 (Jeremiah 4:30).

注讬讬诇讬讛 诇讘讬 讻谞讬砖转讗 讗讞专讬转讬 注讚 讚注讬讬诇讬讛 诇转诇讬住专 讘讬 讻谞讬砖转讗 讻讜诇讛讜 驻住拽讜 诇讬讛 讻讬 讛讗讬 讙讜讜谞讗 诇讘转专讗 讗诪专 诇讬讛 驻住讜拽 诇讬 驻住讜拽讱 讗诪专 诇讬讛 讜诇专砖注 讗诪专 讗诇讛讬诐 诪讛 诇讱 诇住驻专 讞拽讬 讜讙讜壮 讛讛讜讗 讬谞讜拽讗 讛讜讛 诪讙诪讙诐 讘诇讬砖谞讬讛 讗砖转诪注 讻诪讛 讚讗诪专 诇讬讛 讜诇讗诇讬砖注 讗诪专 讗诇讛讬诐 讗讬讻讗 讚讗诪专讬 住讻讬谞讗 讛讜讛 讘讛讚讬讛 讜拽专注讬讛 讜砖讚专讬讛 诇转诇讬住专 讘讬 讻谞讬砖转讬 讜讗讬讻讗 讚讗诪专讬 讗诪专 讗讬 讛讜讗讬 讘讬讚讬 住讻讬谞讗 讛讜讛 拽专注谞讗 诇讬讛

He brought him to another synagogue, until he had brought him into thirteen synagogues, where all the children recited to him similar verses that speak of the hopeless situation of the wicked. At the last one, he said to him: Recite your verse to me. He recited to him: 鈥淎nd to the wicked [velerasha] God says, what is it for you to declare My statutes鈥 (Psalms 50:16). The Gemara relates: That child had a stutter, so it sounded as though he were saying to him: Vele鈥檈lisha, i.e., and to Elisha, God says. This made Elisha think the child was deliberately insulting him. Some say A岣r had a knife, and he tore the child apart and sent him to the thirteen synagogues. And others say that A岣r merely said: Had I a knife, I would have torn him apart.

讻讬 谞讞 谞驻砖讬讛 讚讗讞专 讗诪专讬 诇讗 诪讬讚谉 诇讬讚讬讬谞讬讛 讜诇讗 诇注诇诪讗 讚讗转讬 诇讬转讬 诇讗 诪讬讚谉 诇讬讚讬讬谞讬讛 诪砖讜诐 讚注住拽 讘讗讜专讬讬转讗 讜诇讗 诇注诇诪讗 讚讗转讬 诇讬转讬 诪砖讜诐 讚讞讟讗 讗诪专 专讘讬 诪讗讬专 诪讜讟讘 讚诇讬讚讬讬谞讬讛 讜诇讬转讬 诇注诇诪讗 讚讗转讬 诪转讬 讗诪讜转 讜讗注诇讛 注砖谉 诪拽讘专讜 讻讬 谞讞 谞驻砖讬讛 讚专讘讬 诪讗讬专 住诇讬拽 拽讜讟专讗 诪拽讘专讬讛 讚讗讞专

The Gemara relates: When A岣r passed away, the Heavenly Court declared that he should not be judged, nor brought into the World-to-Come. He should not be judged in a manner befitting his deeds, because he occupied himself with Torah, whose merit protects him. And he should not be brought into the World-to-Come because he sinned. Rabbi Meir said: It is better that he be judged properly and be brought into the World-to-Come. When I die I will request this of Heaven, and I will cause smoke to rise up from his grave, as a sign that he is being sentenced in Gehenna. The Gemara relates: When Rabbi Meir passed away, smoke rose up from the grave of A岣r, implying that Rabbi Meir鈥檚 wish was granted.

讗诪专 专讘讬 讬讜讞谞谉 讙讘讜专转讗 诇诪讬拽诇讗 专讘讬讛 讞讚 讛讜讛 讘讬谞谞讗 讜诇讗 诪爪讬谞谉 诇讗爪讜诇讬讛 讗讬 谞拽讟讬讛 讘讬讚 诪讗谉 诪专诪讬 诇讬讛 诪讗谉 讗诪专 诪转讬 讗诪讜转 讜讗讻讘讛 注砖谉 诪拽讘专讜 讻讬 谞讞 谞驻砖讬讛 讚专讘讬 讬讜讞谞谉 驻住拽 拽讜讟专讗 诪拽讘专讬讛 讚讗讞专 驻转讞 注诇讬讛 讛讛讜讗 住驻讚谞讗 讗驻讬诇讜 砖讜诪专 讛驻转讞 诇讗 注诪讚 诇驻谞讬讱 专讘讬谞讜

Rabbi Yo岣nan said: Was this a mighty deed on Rabbi Meir鈥檚 part, to burn his teacher? Was this the only remedy available? Can it be that there was one Sage among us who left the path and we cannot save him? If we hold him by the hand, who will remove him from our protection; who? Rabbi Yo岣nan continued and said: When I die I will have the smoke extinguished from his grave, as a sign that he has been released from the sentence of Gehenna and brought to the World-to-Come. Indeed, when Rabbi Yo岣nan passed away, the smoke ceased to rise up from the grave of A岣r. A certain eulogizer began his eulogy of Rabbi Yo岣nan with the following: Even the guard at the entrance could not stand before you, our rabbi. The guard at the entrance to Gehenna could not prevent Rabbi Yo岣nan from arranging the release of A岣r.

讘转讜 砖诇 讗讞专 讗转讬讗 诇拽诪讬讛 讚专讘讬 讗诪专讛 诇讬讛 专讘讬 驻专谞住谞讬 讗诪专 诇讛 讘转 诪讬 讗转 讗诪专讛 诇讜 讘转讜 砖诇 讗讞专 讗谞讬 讗诪专 诇讛 注讚讬讬谉 讬砖 诪讝专注讜 讘注讜诇诐 讜讛讗 讻转讬讘 诇讗 谞讬谉 诇讜 讜诇讗 谞讻讚 讘注诪讜 讜讗讬谉 砖专讬讚 讘诪讙讜专讬讜 讗诪专讛 诇讜 讝讻讜专 诇转讜专转讜 讜讗诇 转讝讻讜专 诪注砖讬讜 诪讬讚 讬专讚讛 讗砖 讜住讻住讻讛 住驻住诇讜 砖诇 专讘讬 讘讻讛 讜讗诪专 专讘讬 讜诪讛 诇诪转讙谞讬谉 讘讛 讻讱 诇诪砖转讘讞讬谉 讘讛 注诇 讗讞转 讻诪讛 讜讻诪讛

The Gemara relates: The daughter of A岣r came before Rabbi Yehuda HaNasi and said to him: Rabbi, provide me with sustenance, as she was in need of food. He said to her: Whose daughter are you? She said to him: I am the daughter of A岣r. He said to her, angrily: Is there still of his seed remaining in the world? But isn鈥檛 it stated: 鈥淗e shall have neither son nor grandson among his people or any remaining in his dwellings鈥 (Job 18:19)? She said to him: Remember his Torah, and do not remember his deeds. Immediately, fire descended and licked Rabbi Yehuda HaNasi鈥檚 bench. Rabbi Yehuda HaNasi wept and said: If God protects the honor of those who treat the Torah with contempt in such a manner, as A岣r despised the Torah and relinquished its teachings, how much more so would He do for those who treat it with honor.

讜专讘讬 诪讗讬专 讛讬讻讬 讙诪专 转讜专讛 诪驻讜诪讬讛 讚讗讞专 讜讛讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 诪讗讬 讚讻转讬讘 讻讬 砖驻转讬 讻讛谉 讬砖诪专讜 讚注转 讜转讜专讛 讬讘拽砖讜 诪驻讬讛讜 讻讬 诪诇讗讱 讛壮 爪讘讗讜转 讛讜讗 讗诐 讚讜诪讛 讛专讘 诇诪诇讗讱 讛壮 爪讘讗讜转 讬讘拽砖讜 转讜专讛 诪驻讬讛讜 讜讗诐 诇讗讜 讗诇 讬讘拽砖讜 转讜专讛 诪驻讬讛讜

The Gemara poses a question: And Rabbi Meir, how could he learn Torah from the mouth of A岣r? But didn鈥檛 Rabba bar bar 岣na say that Rabbi Yo岣nan said: What is the meaning of that which is written: 鈥淔or the priest鈥檚 lips should keep knowledge, and they should seek Torah from his mouth; for he is an angel of the Lord of hosts鈥 (Malachi 2:7)? The verse teaches: If the rabbi is similar to an angel of the Lord of hosts, perfect in his ways, they should seek Torah from his mouth; but if not, they should not seek Torah from his mouth.

讗诪专 专讬砖 诇拽讬砖 专讘讬 诪讗讬专 拽专讗 讗砖讻讞 讜讚专砖 讛讟 讗讝谞讱 讜砖诪注 讚讘专讬 讞讻诪讬诐 讜诇讘讱 转砖讬转 诇讚注转讬 诇讚注转诐 诇讗 谞讗诪专 讗诇讗 诇讚注转讬

Reish Lakish said: Rabbi Meir found a verse and interpreted it homiletically: 鈥淚ncline your ear, and hear the words of the wise, and apply your heart to My knowledge鈥 (Proverbs 22:17). It does not state 鈥渢o their knowledge,鈥 but 鈥渢o My knowledge.鈥 In other words, one must listen to the words of the Sages, despite their flaws, provided that their opinion concurs with that of God.

专讘 讞谞讬谞讗 讗诪专 诪讛讻讗 砖诪注讬 讘转 讜专讗讬 讜讛讟讬 讗讝谞讱 讜砖讻讞讬 注诪讱 讜讘讬转 讗讘讬讱 讜讙讜壮

Rav 岣nina said that one can find support for this idea from here: 鈥淟isten, daughter and consider, and incline your ear; forget also your own people and your father鈥檚 house鈥 (Psalms 45:11), which likewise indicates that one must listen to the words of a Sage while forgetting, i.e., ignoring, the faulty aspects of his teachings.

拽砖讜 拽专讗讬 讗讛讚讚讬 诇讗 拽砖讬讗 讛讗 讘讙讚讜诇 讛讗 讘拽讟谉

The Gemara asks: If so, the verses contradict each other, for one source states that one may learn only from a scholar who is perfect in his ways, while the other indicates that it is permitted even to learn from one whose character is flawed. The Gemara answers: This is not difficult. This case, in which it is permitted to a flawed scholar, is referring to an adult; whereas that case, which prohibits doing so, is referring to a minor, who should learn only from a righteous person, so that his ways are not corrupted by a teacher with flawed character.

讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 讗诪专讬 讘诪注专讘讗 专讘讬 诪讗讬专 讗讻诇 转讞诇讗 讜砖讚讗 砖讬讞诇讗 诇讘专讗 讚专砖 专讘讗 诪讗讬 讚讻转讬讘 讗诇 讙谞转 讗讙讜讝 讬专讚转讬 诇专讗讜转 讘讗讘讬 讛谞讞诇 讜讙讜壮 诇诪讛 谞诪砖诇讜 转诇诪讬讚讬 讞讻诪讬诐 诇讗讙讜讝 诇讜诪专 诇讱 诪讛 讗讙讜讝 讝讛 讗祝 注诇 驻讬 砖诪诇讜讻诇讱 讘讟讬讟 讜讘爪讜讗讛 讗讬谉 诪讛 砖讘转讜讻讜 谞诪讗住 讗祝 转诇诪讬讚 讞讻诐 讗祝 注诇 驻讬 砖住专讞 讗讬谉 转讜专转讜 谞诪讗住转

When Rav Dimi came from Eretz Yisrael to Babylonia, he said: In the West, Eretz Yisrael, they say: Rabbi Meir ate a half-ripe date and threw the peel away. In other words, he was able to extract the important content from the inedible shell. Rava taught: What is the meaning of that which is written: 鈥淚 went down into the garden of nuts, to look at the green plants of the valley鈥 (Song of Songs 6:11)? Why are Torah scholars compared to nuts? To tell you: Just as this nut, despite being soiled with mud and excrement, its content is not made repulsive, as only its shell is soiled; so too a Torah scholar, although he has sinned, his Torah is not made repulsive.

讗砖讻讞讬讛 专讘讛 讘专 砖讬诇讗 诇讗诇讬讛讜 讗诪专 诇讬讛 诪讗讬 拽讗 注讘讬讚 讛拽讚讜砖 讘专讜讱 讛讜讗 讗诪专 诇讬讛 拽讗诪专 砖诪注转讗 诪驻讜诪讬讬讛讜 讚讻讜诇讛讜 专讘谞谉 讜诪驻讜诪讬讛 讚专讘讬 诪讗讬专 诇讗 拽讗诪专 讗诪专 诇讬讛 讗诪讗讬 诪砖讜诐 讚拽讗 讙诪专 砖诪注转讗 诪驻讜诪讬讛 讚讗讞专 讗诪专 诇讬讛 讗诪讗讬 专讘讬 诪讗讬专 专诪讜谉 诪爪讗 转讜讻讜 讗讻诇 拽诇讬驻转讜 讝专拽 讗诪专 诇讬讛 讛砖转讗 拽讗诪专 诪讗讬专 讘谞讬 讗讜诪专 讘讝诪谉 砖讗讚诐 诪爪讟注专 砖讻讬谞讛 诪讛 诇砖讜谉 讗讜诪专转 拽诇谞讬 诪专讗砖讬 拽诇谞讬 诪讝专讜注讬 讗诐 讻讱 讛拽讚讜砖 讘专讜讱 讛讜讗 诪爪讟注专 注诇 讚诪谉 砖诇 专砖注讬诐 拽诇 讜讞讜诪专 注诇 讚诪谉 砖诇 爪讚讬拽讬诐 砖谞砖驻讱

The Gemara relates: Rabba bar Sheila found Elijah the prophet, who had appeared to him. He said to Elijah: What is the Holy One, Blessed be He, doing? Elijah said to him: He is stating halakhot transmitted by all of the Sages, but in the name of Rabbi Meir He will not speak. He said to him: Why? He replied: Because he learned halakhot from the mouth of A岣r. He said to him: Why should he be judged unfavorably for that? Rabbi Meir found a pomegranate and ate its contents while throwing away its peel. He said to him: Indeed, your defense has been heard above. Now God is saying: My son, Meir, says: When a person suffers, e.g., by receiving lashes or the death penalty at the hands of the court, how does the Divine Presence express itself? Woe is Me from My head, woe is Me from My arm, as God empathizes with the sufferer. If the Holy One, Blessed be He, suffers to such an extent over the blood of the wicked, how much more so does He suffer over the blood of the righteous that is spilled.

讗砖讻讞讬讛 砖诪讜讗诇 诇专讘 讬讛讜讚讛 讚转诇讬 讘注讬讘专讗 讚讚砖讗 讜拽讗 讘讻讬 讗诪专 诇讬讛 砖讬谞谞讗 诪讗讬 拽讗 讘讻讬转 讗诪专 诇讬讛 诪讬 讝讜讟专讗 诪讗讬 讚讻转讬讘 讘讛讜 讘专讘谞谉 讗讬讛 住讜驻专 讗讬讛 砖讜拽诇 讗讬讛 住讜驻专 讗转 讛诪讙讚诇讬诐 讗讬讛 住讜驻专 砖讛讬讜 住讜驻专讬诐 讻诇 讗讜转讬讜转 砖讘转讜专讛 讗讬讛 砖讜拽诇 砖讛讬讜 砖讜拽诇讬诐 拽诇讬谉 讜讞诪讜专讬谉 砖讘转讜专讛 讗讬讛 住讜驻专 讗转 讛诪讙讚诇讬诐 砖讛讬讜 砖讜谞讬谉 砖诇砖 诪讗讜转 讛诇讻讜转 讘诪讙讚诇 讛驻讜专讞 讘讗讜讬专

The Gemara relates: Shmuel found Rav Yehuda leaning on the bar of the door, crying. He said to him: Long-toothed one [shinnana], what are you crying for? He said to him: Is it a small matter, that which is written with regard to Sages who have sinned: 鈥淲here is he who counted, where is he who weighed? Where is he who counted the towers?鈥 (Isaiah 33:18). He proceeded to explain: 鈥淲here is he who counted鈥; for they would count all the letters of the Torah. 鈥淲here is he who weighed鈥; for they would weigh and compare the minor and major transgressions of the Torah. 鈥淲here is he who counted the towers鈥; for they would teach three hundred halakhot concerning the details of tent impurity involving a wooden closet floating in the air. If they studied a subject so removed from reality in such depths, how much more so did they analyze other issues.

讜讗诪专 专讘讬 讗诪讬 转诇转 诪讗讛 讘注讬讬 讘注讜 讚讜讗讙 讜讗讞讬转讜驻诇 讘诪讙讚诇 讛驻讜专讞 讘讗讜讬专 讜转谞谉 砖诇砖讛 诪诇讻讬诐 讜讗专讘注讛 讛讚讬讜讟讜转 讗讬谉 诇讛诐 讞诇拽 诇注讜诇诐 讛讘讗 讗谞谉 诪讛 转讛讜讬 注诇谉 讗诪专 诇讬讛 砖讬谞谞讗 讟讬谞讗 讛讬转讛 讘诇讘诐

And Rabbi Ami said: Doeg asked Ahithophel three hundred questions with regard to a closet floating in the air, as they were both great Torah scholars. And we learned in a mishna (Sanhedrin 90a): Three kings and four commoners have no portion in the World-to-Come, a list that includes Doeg and Ahithophel. If such great Sages could sin and forfeit their share in the World-to-Come, we, who are less knowledgeable than they, what will be of us? He said to him: Long-toothed one, there was mud [tina] in their hearts, i.e., they had certain flaws that prevented their Torah learning from protecting them.

讗讞专 诪讗讬 讝诪专 讬讜讜谞讬 诇讗 驻住拽 诪驻讜诪讬讛 讗诪专讜 注诇讬讜 注诇 讗讞专 讘砖注讛 砖讛讬讛 注讜诪讚 诪讘讬转 讛诪讚专砖 讛专讘讛 住驻专讬 诪讬谞讬谉 谞讜砖专讬谉 诪讞讬拽讜

The Gemara explains: A岣r, what was his failing? Greek tunes never ceased from his mouth. He would constantly hum Greek songs, even when he was among the Sages. This shows that from the outset he was drawn to gentile culture and beliefs. Similarly, they said about A岣r: When he would stand after learning in the study hall, many heretical books, which he had been reading, would fall from his lap. Therefore, he was somewhat unsound even when among the Sages.

砖讗诇 谞讬诪讜住 讛讙专讚讬 讗转 专讘讬 诪讗讬专 讻诇 注诪专 讚谞讞讬转 诇讬讜专讛 住诇讬拽 讗诪专 诇讬讛 讻诇 诪讗谉 讚讛讜讛 谞拽讬 讗讙讘 讗讬诪讬讛 住诇讬拽 讻诇 讚诇讗 讛讜讛 谞拽讬 讗讙讘 讗讬诪讬讛 诇讗 住诇讬拽

The gentile philosopher, Nimos HaGardi, asked Rabbi Meir: Does all wool that enters the cauldron to be dyed emerge colored? In other words, do all those who learn Torah emerge as decent and worthy? He said to him: Whoever was clean when he was with his mother, from the outset, will emerge decent and worthy, but all those who were not clean when they were with their mother will not emerge worthy. One who approaches Torah study having been flawed from the outset will not be properly influenced by it.

专讘讬 注拽讬讘讗 注诇讛 讘砖诇讜诐 讜讬专讚 讘砖诇讜诐 讜注诇讬讜 讛讻转讜讘 讗讜诪专 诪砖讻谞讬 讗讞专讬讱 谞专讜爪讛 讜讗祝 专讘讬 注拽讬讘讗 讘拽砖讜 诪诇讗讻讬 讛砖专转 诇讚讜讞驻讜 讗诪专 诇讛诐 讛拽讚讜砖 讘专讜讱 讛讜讗 讛谞讬讞讜 诇讝拽谉 讝讛 砖专讗讜讬 诇讛砖转诪砖 讘讻讘讜讚讬

搂 The Gemara returns to the four who entered the orchard. It is stated above that Rabbi Akiva ascended in safety and descended safely. With regard to him, the verse states: 鈥淒raw me, we will run after you; the king has brought me into his chambers鈥 (Song of Songs 1:4). The Gemara relates: And even Rabbi Akiva, the ministering angels sought to push him out of the orchard. The Holy One, Blessed be He, said to them: Leave this Elder, for he is fit to serve My glory.

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