This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on his 1st yahrzeit. As an educator, principal of Yeshiva of Flatbush, and community rabbi, he inspired thousands with his wisdom, warmth, and unwavering commitment to Torah.
This week’s learning is sponsored by Mark and Rena Goldstein for refuah shleima of Ben Ezra Septee ben Rena and Aliza Margalit bat Shaina Raya.
This week’s learning is sponsored by Ruth and David Kahan in honor of Dr. Jody Dushay and Prof. Paul Gompers. “In gratitude for the ongoing and incredibly gracious hospitality!”
Want to dedicate learning? Get started here:
Summary
If a kohen gadol or king sins while serving in their official role and is later removed from that position, they are still obligated to bring the unique sin offering designated for a kohen gadol or king. A braita provides the source for this ruling.
If the sin occurred before the individual became a kohen gadol or king, there is a dispute between the rabbis and Rabbi Shimon. The debate centers on whether the obligation to bring a sacrifice is determined by the time of the sin, or whether both the sin and the awareness of the sin must occur while the person holds the same status. If the status has changed between the sin and the awareness, they may be exempt. A braita provides a source for the rabbis’ position that the sacrifice follows the time of the sin.
The verse regarding the king states, “אשר נשיא יחטא” (“when a leader sins”). Why is the word “asher” used? Several drashot are offered to explain this. One interpretation suggests that it is a divine decree – that the king will inevitably sin. Another braita uses the word to exclude a king who is ill, which is clarified to mean a king afflicted with leprosy. A verse is cited about King Uziyahu, who contracted leprosy and was forced to step down. It says he lived in the “בית החפשית” (“free house”) until his death. Why was it called a “free house”? From this, the sages learn that a king is considered a servant of the people.
To illustrate this idea, a story is told about Rabban Gamliel and Rabbi Yehoshua. While traveling by boat, Rabbi Yehoshua brought extra flour to bake bread in case they ran out of food. When their bread supply was depleted, Rabban Gamliel borrowed flour from Rabbi Yehoshua. Impressed by his foresight, Rabban Gamliel asked why someone so wise wasn’t more successful in business. Rabbi Yehoshua replied that there were two others even wiser. Rabban Gamliel then appointed them as heads of the yeshiva. However, when Rabbi Yehoshua approached them and they declined the position as they didn’t want the honor, he explained that leadership is not a role of honor, but one of service.
Another braita interprets the word “asher” as meaning “fortunate”—fortunate is the generation whose king acknowledges his mistakes and brings a sin offering.
Rav Nachman bar Yitzchak offered a drasha on the word “asher” from Kohelet 8:14, which opens into a broader discussion about the fate of the righteous and the wicked, and how reward and punishment are distributed in this world and the next.
Rabbi Yochanan interprets the verse in Hosea 14:10 to mean that two people may perform the exact same action, yet the righteous person succeeds while the wicked one stumbles. The Gemara attempts to illustrate this concept through a parable. Several suggestions are proposed and ultimately rejected, until the case of Lot and his daughters is brought forward. Though they all engaged in the same act, the daughters intended to fulfill a mitzvah, while Lot acted with sinful intent. Did Lot really have sinful intent? Was he not forced into it by his daughters?
A further comparison is drawn between Tamar and Kasbi, again emphasizing the critical difference between pure and impure intentions.
Rav Yehuda quotes Rav as saying that it is better to commit a sin l’shma (for the sake of Heaven) than to perform a mitzvah lo l’shma (not for the sake of Heaven). Yael is cited as an example of someone who committed a sin l’shma. However, a difficulty is raised: doesn’t Rav also teach that one should always engage in Torah and mitzvot—even lo l’shma—because through such actions, one may eventually come to act l’shma?
This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
This month’s learning is dedicated in memory of Rabbi Dr. Raymond Harari z”l, on his 1st yahrzeit. As an educator, principal of Yeshiva of Flatbush, and community rabbi, he inspired thousands with his wisdom, warmth, and unwavering commitment to Torah.
This week’s learning is sponsored by Mark and Rena Goldstein for refuah shleima of Ben Ezra Septee ben Rena and Aliza Margalit bat Shaina Raya.
This week’s learning is sponsored by Ruth and David Kahan in honor of Dr. Jody Dushay and Prof. Paul Gompers. “In gratitude for the ongoing and incredibly gracious hospitality!”
Today’s daf is sponsored by Judi Felber in honor of the 8th yahrzeit of her father, Hershel Tzvi Shlomo Chaim ben Pesach and Dina Sara.
Horayot 10
וְאַחַר כָּךְ חָטָא מֵבִיא פַּר, חָטָא וְאַחַר כָּךְ עָבַר מִמְּשִׁיחוּתוֹ צְרִיכָא לְמֵימַר? מִשּׁוּם דְּקָתָנֵי גַּבֵּי נָשִׂיא, דְּכִי עָבַר מִנְּשִׂיאוּתוֹ וְאַחַר כָּךְ חָטָא – כְּהֶדְיוֹט מַיְיתֵי, אַהָכִי תָּנֵי גַּבֵּי מָשִׁיחַ [חָטָא וְאַחַר כָּךְ עָבַר] מֵבִיא פַּר.
and thereafter sinned brings a bull. Does the case of one who sinned and thereafter moved on from his anointment need to be said? It is obvious that he is liable to bring a bull. The Gemara answers: Due to the fact that the tanna teaches the halakha with regard to a king, that when he moved on from his sovereignty and thereafter sinned he brings an offering like that of a commoner; therefore, he teaches the corresponding halakha with regard to an anointed priest: If he sinned and thereafter moved on from his priesthood, he brings a bull.
מְנָא הָנֵי מִילֵּי? דְּתָנוּ רַבָּנַן: ״וְהִקְרִיב עַל חַטָּאתוֹ״, מְלַמֵּד שֶׁמֵּבִיא חַטָּאתוֹ מִשֶּׁעָבַר,
§ With regard to the statement in the mishna concerning an anointed priest who sinned after he was removed from his position, the Gemara asks: From where are these matters derived? The Gemara answers: It is as the Sages taught: It is written with regard to the High Priest: “And he shall sacrifice for his sin [ḥattato] that he sinned” (Leviticus 4:3); this teaches that he brings his sin-offering [ḥattato] even after he has moved on from his priesthood.
שֶׁיָּכוֹל, וַהֲלֹא דִּין הוּא: וּמָה נָשִׂיא שֶׁמֵּבִיא בְּשִׁגְגַת מַעֲשֶׂה – אֵין מֵבִיא חַטָּאתוֹ מִשֶּׁעָבַר, מָשִׁיחַ שֶׁאֵין מֵבִיא בְּשִׁגְגַת מַעֲשֶׂה אֶלָּא עַל הֶעְלֵם דָּבָר עִם שִׁגְגַת מַעֲשֶׂה – [לֹא] כׇּל שֶׁכֵּן! תַּלְמוּד לוֹמַר: ״וְהִקְרִיב עַל חַטָּאתוֹ״, מְלַמֵּד שֶׁמֵּבִיא עַל חַטָּאתוֹ מִשֶּׁעָבַר.
This derivation is necessary, as one might have thought: Could this not be derived through an a fortiori inference? And if a king, who brings a goat as his sin-offering for the unwitting performance of an action, does not bring a goat as his sin-offering from the moment that he has moved on from his sovereignty, an anointed priest, who does not bring a sin-offering for the unwitting performance of an action alone; rather, he is liable only for absence of awareness of the matter by the court together with unwitting performance of an action, is it not all the more so that he will not bring a bull for his sin-offering once he has moved on from the High Priesthood? Therefore, the verse states: “And he shall sacrifice for his sin [ḥattato] that he sinned”; this teaches that he brings his sin-offering [ḥattato] even after he has moved on from his priesthood.
וְנַיְיתֵי נָמֵי נָשִׂיא מִקַּל וָחוֹמֶר: וּמָה מָשִׁיחַ שֶׁאֵין מֵבִיא בְּשִׁגְגַת מַעֲשֶׂה – מֵבִיא חַטָּאת מִשֶּׁעָבַר, נָשִׂיא שֶׁמֵּבִיא חַטָּאת בְּשִׁגְגַת מַעֲשֶׂה – אֵינוֹ דִּין שֶׁמֵּבִיא חַטָּאתוֹ מִשֶּׁעָבַר! תַּלְמוּד לוֹמַר: ״אֲשֶׁר נָשִׂיא יֶחֱטָא״, כְּשֶׁהוּא נָשִׂיא – אִין, כְּשֶׁהוּא הֶדְיוֹט – לָא.
The Gemara asks: And let a king who is no longer king, too, bring a goat as a sin-offering based on an a fortiori inference: And if an anointed priest, who does not bring an offering for the unwitting performance of an action, brings a sin-offering after he has moved on from the priesthood, then with regard to a king, who brings a sin-offering for the unwitting performance of an action, is it not logical that he still brings his sin-offering once he has moved on from his sovereignty? To counter this, the verse states: “When a king sins” (Leviticus 4:22), from which it is derived: If he sins when he is king, yes, he brings his sin-offering; if he sins when he is a commoner, no, he does not bring his sin-offering.
מַתְנִי׳ חָטְאוּ עַד שֶׁלֹּא נִתְמַנּוּ, וְאַחַר כָּךְ נִתְמַנּוּ – הֲרֵי אֵלּוּ כְּהֶדְיוֹטוֹת. רַבִּי שִׁמְעוֹן אוֹמֵר: אִם נוֹדַע לָהֶם עַד שֶׁלֹּא נִתְמַנּוּ – חַיָּיבִים, וּמִשֶּׁנִּתְמַנּוּ – פְּטוּרִים.
MISHNA: If a king or High Priest sinned before they were appointed, and thereafter they were appointed, the status of these people is like that of commoners; they bring the sin-offering of an individual. Rabbi Shimon says: If it became known to them, before they were appointed as king or High Priest, that they had sinned, they are liable to bring the sin-offering of an individual, but if it became known to them after they were appointed as king or High Priest they are completely exempt.
אֵיזֶהוּ נָשִׂיא? זֶה מֶלֶךְ, שֶׁנֶּאֱמַר: ״מִכׇּל מִצְוֹת ה׳ אֱלֹהָיו״, שֶׁאֵין עַל גַּבָּיו אֶלָּא ה׳ אֱלֹהָיו.
Who is the nasi? This is a king, as it is stated: “When a nasi sins, and performs any one of all the mitzvot of the Lord his God that shall not be performed, unwittingly, and he is guilty” (Leviticus 4:22), referring to one who has only the Lord his God over him and no other authority. That is only the king.
גְּמָ׳ מְנָא הָנֵי מִילֵּי? דְּתָנוּ רַבָּנַן: ״אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא (לְאַשְׁמַת)״ – פְּרָט לַקּוֹדְמוֹת,
GEMARA: The mishna teaches: If a king or High Priest sinned before they were appointed, and thereafter they were appointed, the status of these people is like that of commoners. The Gemara asks: From where are these matters derived? The Gemara answers: It is as the Sages taught with regard to the verse: “If the anointed priest shall sin to bring guilt” (Leviticus 4:3); this serves to exclude the unwitting transgressions he performed prior to his installation as High Priest.
שֶׁיָּכוֹל, וַהֲלֹא דִּין הוּא: וּמָה נָשִׂיא שֶׁמֵּבִיא בְּשִׁגְגַת מַעֲשֶׂה – אֵין מֵבִיא עַל הַקּוֹדְמוֹת, מָשִׁיחַ שֶׁאֵין מֵבִיא אֶלָּא עַל הֶעְלֵם דָּבָר עִם שִׁגְגַת מַעֲשֶׂה – אֵינוֹ דִּין שֶׁלֹּא יָבִיא עַל הַקּוֹדְמוֹת!
As one might have thought: Could this not be derived through an a fortiori inference? And if a king, who brings a goat as his sin-offering for the unwitting performance of an action, does not bring a sin-offering for the unwitting transgressions he performed prior to his coronation, then with regard to an anointed priest, who brings his sin-offering only for absence of awareness of the matter by the court with the unwitting performance of an action, is it not logical that he will not bring his sin-offering for the prior transgressions?
לֹא, אִם אָמַרְתָּ בְּנָשִׂיא – שֶׁכֵּן אֵין מֵבִיא חַטָּאתוֹ מִשֶּׁעָבַר, תֹּאמַר בְּמָשִׁיחַ – שֶׁמֵּבִיא חַטָּאתוֹ מִשֶּׁעָבַר, הוֹאִיל וּמֵבִיא חַטָּאתוֹ מִשֶּׁעָבַר – יָבִיא עַל הַקּוֹדְמוֹת? תַּלְמוּד לוֹמַר: ״הַמָּשִׁיחַ יֶחֱטָא״, חָטָא כְּשֶׁהוּא מָשִׁיחַ – מֵבִיא, כְּשֶׁהוּא הֶדְיוֹט – אֵינוֹ מֵבִיא.
The Gemara rejects this: No, if you said this with regard to a king, that is reasonable, as he does not bring his goat for a sin-offering once he has moved on from his sovereignty, and instead brings the sin-offering of a commoner. Shall you also say this with regard to an anointed priest, who brings a bull for his sin-offering once he has moved on from his priesthood? Since he brings a bull for his sin-offering even once he has moved on from his priesthood, perhaps he shall bring a bull as a sin-offering for the unwitting transgressions he performed prior to his installation as High Priest? Therefore, the verse states: “If the anointed priest shall sin,” from which it is derived: If he sins when he is serving as an anointed priest he brings a bull as his sin-offering; if he sins when he is an ordinary priest he does not bring a bull as his sin-offering.
וְתַנְיָא נָמֵי גַּבֵּי נָשִׂיא כְּהַאי גַּוְונָא: ״אֲשֶׁר נָשִׂיא יֶחֱטָא״ – פְּרָט לַקּוֹדְמוֹת,
And it is also taught in this way in a baraita with regard to a king: “When a king sins” (Leviticus 4:22); this serves to exclude the unwitting transgressions he performed prior to his coronation as king.
שֶׁיָּכוֹל וַהֲלֹא דִּין הוּא: וּמָה מָשִׁיחַ שֶׁמֵּבִיא חַטָּאתוֹ מִשֶּׁעָבַר – אֵינוֹ מֵבִיא עַל הַקּוֹדְמוֹת, נָשִׂיא שֶׁאֵין מֵבִיא חַטָּאתוֹ מִשֶּׁעָבַר – אֵינוֹ דִּין שֶׁלֹּא יָבִיא עַל הַקּוֹדְמוֹת?
As one might have thought: Could this not be derived through an a fortiori inference? If an anointed priest, who brings a bull for his sin-offering even once he has moved on from his priesthood, does not bring his sin-offering for the unwitting transgressions he performed prior to his installation, then with regard to a king, who does not bring his goat for a sin-offering once he has moved on from his sovereignty, is it not logical that he will not bring his sin-offering for the prior transgressions? Apparently, there is no need for the derivation from the verse.
מָה לְמָשִׁיחַ שֶׁכֵּן אֵין מֵבִיא בְּשִׁגְגַת מַעֲשֶׂה, תֹּאמַר בְּנָשִׂיא שֶׁמֵּבִיא בְּשִׁגְגַת מַעֲשֶׂה? הוֹאִיל וּמֵבִיא בְּשִׁגְגַת מַעֲשֶׂה – יָבִיא עַל הַקּוֹדְמוֹת? תַּלְמוּד לוֹמַר: ״אֲשֶׁר נָשִׂיא יֶחֱטָא״ – שֶׁחָטָא וַהֲרֵי הוּא נָשִׂיא, וְלֹא שֶׁחָטָא וְעוֹדֵהוּ הֶדְיוֹט.
The Gemara notes that this inference can be rejected. What is notable about an anointed priest? He is notable in that he does not bring a sin-offering for the unwitting performance of an action unless it was performed on the basis of an erroneous ruling. Shall you say the same with regard to a king, who brings an offering for the unwitting performance of an action alone, even without an erroneous ruling? Since he brings an offering for the unwitting performance of an action alone, shall he bring a bull as a sin-offering for the unwitting transgressions he performed prior to his coronation? Therefore, the verse states: “When a king sins,” from which it is derived: In a case where he sins and he is king, he brings a bull as his sin-offering, and not in a case where he sins and he is still a commoner.
תָּנוּ רַבָּנַן: ״אֲשֶׁר נָשִׂיא יֶחֱטָא״, יָכוֹל גְּזֵרָה? תַּלְמוּד לוֹמַר: ״אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא״, מָה לְהַלָּן לִכְשֶׁיֶּחֱטָא – אַף כָּאן לִכְשֶׁיֶּחֱטָא.
§ Apropos a king, the Sages taught: In contrast to other cases where the verse states: If he will sin, it states concerning a king: “When [asher] a king sins.” One might have thought that this is a decree, i.e., that it is a given that the king will sin. Therefore, the verse states: “If the anointed priest shall sin” (Leviticus 4:3). Just as there the meaning is: In the event that the priest shall sin, so too here, the meaning is: In the event that the king shall sin.
אָמַר מָר: יָכוֹל גְּזֵרָה, גְּזֵרָה מֵהֵיכָא תֵּיתֵי?
The Gemara analyzes the baraita. The Master said: One might have thought that this is a decree. The Gemara asks: A decree? From where would this be derived? Why would it enter one’s mind that there would be a decree that the king must sin?
אָמְרִי אִין, אַשְׁכְּחַן, דִּכְתִיב: ״וְנָתַתִּי נֶגַע צָרַעַת בְּבֵית אֶרֶץ אֲחֻזַּתְכֶם״, בְּשׂוֹרָה הִיא לָהֶם שֶׁנְּגָעִים בָּאִים עֲלֵיהֶם, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר: פְּרָט לְנִגְעֵי אוֹנָסִין. לָאו אָמַר רַבִּי יְהוּדָה בְּשׂוֹרָה? הָכָא נָמֵי אֵימָא גְּזֵרָה הִיא! הִלְכָּךְ כְּתִיב: ״אִם״.
The Sages say: Yes, there is a basis for that understanding, as we find that type of interpretation elsewhere; as it is written: “When you come into the land of Canaan, which I give to you for a possession, and I shall place the mark of leprosy in a house of the land of your possession” (Leviticus 14:34). These are tidings informing them, i.e., the Jewish people, that leprous marks will come upon them when they enter Eretz Yisrael; this is the statement of Rabbi Yehuda. Rabbi Shimon says: This verse serves to teach that leprosy causes ritual impurity only when its origins are divine, to the exclusion of leprosy that results from circumstances beyond one’s control, i.e., those that have a clear physical cause. Didn’t Rabbi Yehuda say that leprosy could be tidings, i.e., that there will definitely be leprosy? Here too, with regard to the king, say that it is a decree that he will sin. Therefore, it is written: “If the anointed priest shall sin,” meaning that the sin is not a given.
וּלְרַבִּי שִׁמְעוֹן, נִגְעֵי אוֹנָסִין מִי לָא מְטַמּוּ? וְהָא תַּנְיָא: ״אָדָם כִּי יִהְיֶה״ – מִן הַדִּבּוּר וְאֵילָךְ. וַהֲלֹא דִּין הוּא: טָמֵא בְּזָב וְטָמֵא בִּנְגָעִים, מָה זָב – מִן הַדִּבּוּר וְאֵילָךְ, אַף נְגָעִים – מִן הַדִּבּוּר וְאֵילָךְ?
The Gemara asks with regard to the baraita: And according to Rabbi Shimon, do leprous marks that result from circumstances beyond one’s control not cause ritual impurity? But isn’t it taught in a baraita: “When a person shall have in the skin of his flesh a wool-white leprous mark or a scab” (Leviticus 13:2); these halakhot apply from this statement onward, i.e., from the time that God gave this mitzva to the Jewish people, and these halakhot do not apply to leprosy that preceded the giving of the mitzva? And could this not be derived through logical inference: The Torah deemed one impure in the case of a zav, and the Torah deemed one impure in the case of leprous marks. Just as a zav is ritually impure only from the statement onward, so too, with regard to leprous marks, there is impurity only from that statement onward. There is no need for a derivation from the verse Leviticus 13:2.
לֹא, אִם אָמַרְתָּ בְּזָב שֶׁכֵּן אֵין מְטַמֵּא בְּאוֹנֶס, תֹּאמַר בִּנְגָעִים שֶׁמְּטַמְּאִין בְּאוֹנֶס? תַּלְמוּד לוֹמַר: ״אָדָם כִּי יִהְיֶה״, מִן הַדִּבּוּר וְאֵילָךְ. רָבָא אָמַר: פְּרָט לְנִגְעֵי רוּחוֹת. רַב פָּפָּא אָמַר: פְּרָט לְנִגְעֵי כְשָׁפִים.
The baraita continues: This inference can be rejected: No, if you said that with regard to a zav, this is reasonable, as he does not become impure if his condition was caused by circumstances beyond his control. Shall you say the same with regard to leprous marks, which impart ritual impurity when caused by circumstances beyond one’s control? Therefore, the verse states: “When a person shall have,” indicating that there is impurity only from that statement onward. In any case, it is clear that leprosy causes impurity even if it was caused by circumstances beyond his control. Rava says in explanation: The phrase “and I shall place the mark of leprosy” serves to exclude leprous marks caused by evil spirits. Rav Pappa says in explanation: That phrase serves to exclude leprous marks caused by sorcery.
תָּנוּ רַבָּנַן: ״אֲשֶׁר נָשִׂיא יֶחֱטָא״ – פְּרָט לְחוֹלֶה. מִשּׁוּם דְּהָוֵה לֵיהּ חוֹלֶה, אִידְּחִי לֵיהּ מִנְּשִׂיאוּתֵיהּ? אָמַר רַב אַבְדִּימִי בַּר חָמָא: פְּרָט לְנָשִׂיא שֶׁנִּצְטָרַע, שֶׁנֶּאֱמַר: ״וַיְנַגַּע ה׳ אֶת הַמֶּלֶךְ וַיְהִי מְצֹרָע עַד יוֹם מֹתוֹ וַיֵּשֶׁב בְּבֵית הַחׇפְשִׁית וְיוֹתָם בֶּן הַמֶּלֶךְ עַל הַבַּיִת״. מִדְּקָאָמַר ״בְּבֵית הַחׇפְשִׁית״, מִכְּלָל דְּעַד הַשְׁתָּא עֶבֶד הֲוָה.
§ Apropos a king, the Sages taught that when the verse states: “When a king sins” (Leviticus 4:22), this serves to exclude a king who is ill. The Gemara asks: Due to the fact that he is ill, is he removed from his sovereignty? Rav Avdimi bar Ḥama said: The reference is not to all illnesses; rather, it is to exclude a king who is afflicted with leprosy, as it is stated concerning King Azariah: “And the Lord afflicted the king, so that he was a leper until the day of his death, and dwelt in an independent house. And Jotham, son of the king, was over the household, judging the people of the land” (II Kings 15:5). Azariah was removed from his sovereignty when he was afflicted with leprosy. The Gemara comments: From the fact that the verse states: “In an independent house,” by inference it may be understood that until now he was a servant, i.e., he was in servitude to the people.
כִּי הָא דְּרַבָּן גַּמְלִיאֵל וְרַבִּי יְהוֹשֻׁעַ הֲווֹ אָזְלִי בִּסְפִינְתָּא, בַּהֲדֵי דְּרַבָּן גַּמְלִיאֵל הֲוָה פִּיתָּא, בַּהֲדֵי רַבִּי יְהוֹשֻׁעַ הֲוָה פִּיתָּא וְסוּלְתָּא. שְׁלִים פִּיתֵּיהּ דְּרַבָּן גַּמְלִיאֵל, סְמַךְ אַסּוּלְתֵּיהּ דְּרַבִּי יְהוֹשֻׁעַ. אֲמַר לֵיהּ: מִי הֲוָה יָדְעַתְּ דְּהָוֵה לַן עִכּוּבָא כּוּלֵּי הַאי דְּאַיְתֵית סוּלְתָּא? אֲמַר לֵיהּ: כּוֹכָב אֶחָד לְשִׁבְעִים שָׁנָה עוֹלֶה וּמַתְעֶה אֶת (הַסְּפִינוֹת) [הַסַּפָּנִים], וְאָמַרְתִּי: שֶׁמָּא יַעֲלֶה וְיַתְעֶה [אוֹתָנוּ].
The Gemara notes: This is similar to that incident where Rabban Gamliel and Rabbi Yehoshua were traveling together on a ship. Rabban Gamliel had sufficient bread for the journey. Rabbi Yehoshua also had sufficient bread, and additionally he had flour. The journey lasted longer than expected, and Rabban Gamliel’s bread was finished. He relied on Rabbi Yehoshua’s flour for nourishment. Rabban Gamliel said to Rabbi Yehoshua: Did you know from the outset that we would have so substantial a delay? Is that the reason that you brought flour with you? Rabbi Yehoshua said to Rabban Gamliel: There is one star that rises once in seventy years and misleads sailors at sea, causing their journeys to be extended. And I said: Perhaps that star will rise during our journey and mislead us.
אֲמַר לֵיהּ: כׇּל כָּךְ בְּיָדְךָ, וְאַתָּה עוֹלֶה בִּסְפִינָה? אֲמַר לֵיהּ: עַד שֶׁאַתָּה תָּמֵהַּ עָלַי, תְּמַהּ עַל שְׁנֵי תַּלְמִידִים שֶׁיֵּשׁ לְךָ בַּיַּבָּשָׁה, רַבִּי אֶלְעָזָר חַסָּמָא וְרַבִּי יוֹחָנָן בֶּן גּוּדְגְּדָא, שֶׁיּוֹדְעִין לְשַׁעֵר כַּמָּה טִפּוֹת יֵשׁ בַּיָּם, וְאֵין לָהֶם פַּת לֶאֱכוֹל וְלֹא בֶּגֶד לִלְבּוֹשׁ! נָתַן דַּעְתּוֹ לְהוֹשִׁיבָם בָּרֹאשׁ.
Rabban Gamliel said to him: So much wisdom is at your disposal, and you board a ship to earn your livelihood? Rabbi Yehoshua said to him: Before you wonder about me, wonder about two students that you have on dry land, Rabbi Elazar Ḥisma and Rabbi Yoḥanan ben Gudgeda, who are so wise that they know how to calculate how many drops of water there are in the sea, and yet they have neither bread to eat nor a garment to wear. Rabban Gamliel made up his mind to seat them at the head of the academy.
כְּשֶׁעָלָה, שָׁלַח לָהֶם וְלֹא בָּאוּ, חָזַר וְשָׁלַח וּבָאוּ. אָמַר לָהֶם: כִּמְדוּמִּין אַתֶּם שֶׁשְּׂרָרָה אֲנִי נוֹתֵן לָכֶם?
When Rabban Gamliel ascended to dry land, he sent a messenger to them to tell them to come so that he could appoint them and they did not come. He again sent a messenger to them and they came. Rabban Gamliel said to them: Do you imagine that I am granting you authority, and since you did not want to accept the honor you did not come when I sent for you?
עַבְדוּת אֲנִי נוֹתֵן לָכֶם, שֶׁנֶּאֱמַר: ״וַיְדַבְּרוּ אֵלָיו לֵאמֹר אִם הַיּוֹם תִּהְיֶה עֶבֶד לָעָם הַזֶּה״.
I am granting you servitude, as it is stated: “And they spoke to him saying: If you will be a servant to this people today” (I Kings 12:7). This explains the phrase “in an independent house.”
תָּנוּ רַבָּנַן: ״אֲשֶׁר נָשִׂיא יֶחֱטָא״, אָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי: אַשְׁרֵי הַדּוֹר שֶׁהַנָּשִׂיא שֶׁלּוֹ מֵבִיא קׇרְבָּן עַל שִׁגְגָתוֹ. אִם נָשִׂיא שֶׁלּוֹ מֵבִיא קׇרְבָּן, צָרִיךְ אַתָּה לוֹמַר מַהוּ הֶדְיוֹט! וְאִם עַל שִׁגְגָתוֹ מֵבִיא קׇרְבָּן, צָרִיךְ אַתָּה לוֹמַר מַהוּ זְדוֹנוֹ!
§ The Sages taught: The verse states concerning a king: “When [asher] a king sins” (Leviticus 4:22). Rabbi Yoḥanan ben Zakkai said: Happy [ashrei] is the generation whose king feels the need to bring an offering for his unwitting transgression. If the generation’s king brings an offering, you must say all the more so what a commoner will do to atone for his sin, i.e., he will certainly bring an offering. And if the king brings an offering for his unwitting transgression, you must say all the more so what he will do to atone for his intentional transgression, i.e., he will certainly repent.
מַתְקֵיף לַהּ רָבָא בְּרֵיהּ דְּרַבָּה: אֶלָּא מֵעַתָּה, דִּכְתִיב: ״וְאֵת אֲשֶׁר חָטָא מִן הַקֹּדֶשׁ יְשַׁלֵּם״, וּבְיָרׇבְעָם בֶּן נְבָט, דִּכְתִיב בֵּיהּ: ״אֲשֶׁר חָטָא וַאֲשֶׁר הֶחֱטִיא״, הָכִי נָמֵי דְּאַשְׁרֵי הַדּוֹר הוּא! שָׁאנֵי הָכָא, דְּשַׁנִּי קְרָא בְּדִבּוּרֵיהּ.
Rava, son of Rabba, objects to this: If that is so, and the term asher is interpreted in that manner, then concerning that which is written: “And he shall pay for that which [asher] he has sinned from the sacred item” (Leviticus 5:16), and with regard to Jeroboam, son of Nevat, about whom it is written: “Who [asher] sinned and caused others to sin” (I Kings 14:16), so too is the interpretation that this generation is happy? The Gemara answers: Here, in the case of a king who brings an offering, it is different, as the verse altered its formulation; in parallel verses, the term “if” is utilized, e.g., in the verse: “If the anointed priest shall sin” (Leviticus 4:3). In the other instances, asher is the standard formulation.
דָּרַשׁ רַב נַחְמָן בַּר רַב חִסְדָּא, מַאי דִּכְתִיב: ״יֶשׁ הֶבֶל אֲשֶׁר נַעֲשָׂה עַל הָאָרֶץ וְגוֹ׳״ – אַשְׁרֵיהֶם לַצַּדִּיקִים, שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים שֶׁל עוֹלָם הַבָּא בָּעוֹלָם הַזֶּה. אוֹי לָהֶם לָרְשָׁעִים, שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הַצַּדִּיקִים שֶׁל עוֹלָם הַבָּא בָּעוֹלָם הַזֶּה.
Apropos the homiletic interpretation of the term asher, Rav Naḥman bar Ḥisda interpreted a verse homiletically: What is the meaning of that which is written: “There is a vanity that is [asher] performed upon the earth; that there are [asher] righteous men to whom it happens according to [asher] the action of the wicked, and there are wicked men to whom it happens according to the action of the righteous” (Ecclesiastes 8:14)? Happy [ashrei] are the righteous, to whom it happens in this world according to the experiences of the wicked in the World-to-Come, i.e., they suffer in this world. Woe unto the wicked, to whom it happens in this world according to the experiences of the righteous in the World-to-Come, i.e., they enjoy this world.
אָמַר רָבָא: אַטּוּ צַדִּיקֵי אִי אָכְלִי תְּרֵי עָלְמֵי מִי סְנֵי לְהוּ? אֶלָּא אָמַר רָבָא: אַשְׁרֵיהֶם לַצַּדִּיקִים שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים שֶׁל עוֹלָם הַזֶּה בָּעוֹלָם הַזֶּה, אוֹי לָהֶם לָרְשָׁעִים שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הַצַּדִּיקִים שֶׁל עוֹלָם הַזֶּה בָּעוֹלָם הַזֶּה.
Rava said: Is that to say that if the righteous enjoyed two worlds it would be awful for them? Why must the righteous suffer in this world? Rather, Rava said as follows: Happy are the righteous to whom it happens in this world according to the experiences of the wicked in this world, i.e., happy are the righteous who enjoy this world as well. Woe to the wicked, to whom it happens in this world according to the experiences of the righteous in this world, i.e., like the many righteous people who suffer in this world.
רַב פָּפָּא וְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ אֲתוֹ לְקַמֵּיהּ דְּרָבָא, אֲמַר לְהוּ: אוֹקֵימְתּוּן מַסֶּכְתָּא פְּלָן וּמַסֶּכְתָּא פְּלָן? אֲמַרוּ לֵיהּ: אִין. אִיעַתְּרִיתוּ פּוּרְתָּא? אֲמַרוּ לֵיהּ: אִין, דִּזְבַנַן קַטִּינָא דְּאַרְעָא. קָרֵי עֲלַיְיהוּ: אַשְׁרֵיהֶם לַצַּדִּיקִים שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים שֶׁבָּעוֹלָם הַזֶּה בָּעוֹלָם הַזֶּה.
The Gemara relates: Rav Pappa and Rav Huna, son of Rav Yehoshua, came before Rava. Rava said to them: Have you mastered this tractate and that tractate? They said to him: Yes. Rava said to them: Have you become somewhat wealthy? They said to him: Yes, as each of us bought a parcel of land from which we earn our livelihoods. Rava proclaimed about them: Happy are the righteous, to whom it happens in this world according to the goodness resulting from the actions of the wicked in this world.
אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן, מַאי דִּכְתִיב: ״כִּי יְשָׁרִים דַּרְכֵי ה׳ וְצַדִּקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם״? מָשָׁל לִשְׁנֵי בְּנֵי אָדָם שֶׁצָּלוּ פִּסְחֵיהֶם, אֶחָד אֲכָלוֹ לְשׁוּם מִצְוָה, וְאֶחָד אֲכָלוֹ לְשׁוּם אֲכִילָה גַּסָּה. זֶה שֶׁאֲכָלוֹ לְשׁוּם מִצְוָה – ״צַדִּקִים יֵלְכוּ בָם״, זֶה שֶׁאֲכָלוֹ לְשׁוּם אֲכִילָה גַּסָּה – ״וּפֹשְׁעִים יִכָּשְׁלוּ בָם״.
§ Rabba bar bar Ḥana said that Rabbi Yoḥanan said: What is the meaning of that which is written: “For the ways of the Lord are right, and the righteous will walk in them and transgressors will stumble in them” (Hosea 14:10)? It is comparable to an incident involving two people who roasted their Paschal offerings. One ate it for the sake of the mitzva, and the other one ate it with gusto, for the sake of excessive eating. With regard to that person who ate it for the sake of the mitzva, it is written: “The righteous will walk in them.” With regard to that person who ate it for the sake of excessive eating, it is written: “And transgressors will stumble in them.”
אֲמַר לֵיהּ רֵישׁ לָקִישׁ: רָשָׁע קָרֵית לֵיהּ? נְהִי דְּלָא עָבֵיד מִצְוָה מִן הַמּוּבְחָר, פֶּסַח מִי לָא קָאָכֵיל? אֶלָּא: מָשָׁל לִשְׁנֵי בְּנֵי אָדָם, זֶה אִשְׁתּוֹ וַאֲחוֹתוֹ עִמּוֹ בַּבַּיִת, וְזֶה אִשְׁתּוֹ וַאֲחוֹתוֹ עִמּוֹ בַּבַּיִת, אֶחָד נִזְדַּמְּנָה לוֹ אִשְׁתּוֹ, וְאֶחָד נִזְדַּמְּנָה לוֹ אֲחוֹתוֹ, זֶה שֶׁנִּזְדַּמְּנָה לוֹ אִשְׁתּוֹ – ״צַדִּקִים יֵלְכוּ בָּם״, וְזֶה שֶׁנִּזְדַּמְּנָה לוֹ אֲחוֹתוֹ – ״וּפֹשְׁעִים יִכָּשְׁלוּ בָם״.
Reish Lakish said to Rabba bar bar Ḥana: Did you call the one who ate the Paschal offering for the sake of excessive eating wicked? Although he did not perform the mitzva in the ideal manner, didn’t he eat the Paschal offering? Since he fulfilled the mitzva, how can he be characterized as a transgressor? Rather, it is analogous to an incident involving two people; this one has his wife and his sister with him in a dark house and that one has his wife and his sister with him in a dark house. One of them, his wife happened to come to him and he engaged in intercourse with her, and the other one, his sister happened to come to him and he engaged in intercourse with her. With regard to that one, to whom his wife happened to come, it is written: “The righteous will walk in them.” With regard to that one, to whom his sister happened to come, it is written: “And transgressors will stumble in them.”
מִי דָּמֵי? אֲנַן קָאָמְרִינַן חֲדָא דֶּרֶךְ, וְהָכָא שְׁנֵי דְּרָכִים! אֶלָּא מָשָׁל לְלוֹט וּשְׁתֵּי בְנוֹתָיו, הֵן שֶׁנִּתְכַּוְּונוּ לְשֵׁם מִצְוָה – ״צַדִּקִים יֵלְכוּ בָם״, הוּא שֶׁנִּתְכַּוֵּון לְשֵׁם עֲבֵירָה – ״וּפֹשְׁעִים יִכָּשְׁלוּ בָם״.
The Gemara asks: Are these matters comparable? In the verse, we are speaking of one path upon which both the righteous and the wicked walk, and here, in the incident mentioned by Reish Lakish, there are two paths, as the two people are not performing the same action. Rather, it is analogous to the incident involving Lot and his two daughters (see Genesis 19:30–38): With regard to the daughters, who, when engaging in intercourse with their father, intended their action for the sake of a mitzva, as they believed that the world had been destroyed and that only they remained alive, it is written: “The righteous will walk in them.” With regard to Lot, who intended his action for the sake of a transgression, it is written: “And transgressors will stumble in them.”
וְדִלְמָא הוּא נָמֵי לְשֵׁם מִצְוָה (הוּא מְכַוֵּין) [אִיכַּוַּון]! אָמַר רַבִּי יוֹחָנָן, כׇּל הַפָּסוּק הַזֶּה לְשֵׁם עֲבֵירָה נֶאֱמַר.
The Gemara challenges: Perhaps Lot too intended his action for the sake of a mitzva. Rabbi Yoḥanan says that this entire verse: “And Lot cast his eyes and beheld the entire plain of the Jordan that it was well watered everywhere” (Genesis 13:10), is stated in the context of transgression.
״וַיִּשָּׂא לוֹט״ – ״וַתִּשָּׂא אֵשֶׁת אֲדֹנָיו אֶת עֵינֶיהָ״, ״אֶת עֵינָיו״ – ״וַיֹּאמֶר שִׁמְשׁוֹן [וְגוֹ׳] אוֹתָהּ קַח לִי כִּי הִיא יָשְׁרָה בְעֵינָי״, ״וַיַּרְא״ – ״וַיַּרְא אֹתָהּ שְׁכֶם בֶּן חֲמוֹר״, ״אֶת כׇּל כִּכַּר הַיַּרְדֵּן״ – ״כִּי בְעַד אִשָּׁה זוֹנָה עַד כִּכַּר לָחֶם״, ״כִּי כֻלָּהּ מַשְׁקֶה״ – ״אֵלְכָה אַחֲרֵי מְאַהֲבַי נֹתְנֵי לַחְמִי וּמֵימַי צַמְרִי וּפִשְׁתִּי שַׁמְנִי וְשִׁקּוּיָי״.
He explains: “And Lot cast his eyes” is an allusion to the verse: “His master’s wife cast her eyes upon Joseph and said: Lie with me” (Genesis 39:7). “His eyes” is an allusion to the verse: “And Samson said: Get her for me, as she is pleasing to my eyes” (Judges 14:3). “And beheld” is an allusion to the verse: “And Shechem, son of Hamor, the prince of the land, beheld her; and he took her and lay with her” (Genesis 34:2). “The entire plain [kikar] of the Jordan” is an allusion to the verse: “For on account of a prostitute a man is brought to a loaf [kikar] of bread” (Proverbs 6:26). “That it was well watered [mashke] everywhere” is an allusion to the verse “I will follow my lovers, givers of my bread and my water, my wool and my flax, my oil and my drink [veshikkuyai]” (Hosea 2:7).
וְהָא מֵינָס אֲנִיס! תָּנָא מִשּׁוּם רַבִּי יוֹסֵי בַּר רַבִּי חוֹנִי: לָמָּה נָקוּד עַל וָיו שֶׁבְּ״קוּמָהּ״ שֶׁל בְּכִירָה? לוֹמַר לָךְ, שֶׁבְּשִׁכְבָהּ לָא יָדַע אֲבָל בְּקוּמָהּ יָדַע. וּמַאי הֲוָה לֵיהּ לְמֶעְבַּד? מַאי דַּהֲוָה הֲוָה! נָפְקָא מִינַּהּ דִּלְפַנְיָא אַחֲרִינָא לָא אִיבְּעִי לֵיהּ לְמִישְׁתֵּי.
The Gemara asks: Why is Lot accused of wrongdoing? Wasn’t he the victim of circumstances beyond his control, as he was drunk and asleep? It is taught in the name of Rabbi Yosei bar Rabbi Ḥoni: Why is it dotted over the letter vav that is in the word “bekumah” written with regard to Lot’s elder daughter in the verse: “And he knew not when she lay down, nor when she arose [bekumah]” (Genesis 19:33)? It is to say to you that when she lay down he did not know; but when she arose, he knew. Therefore, his action was not completely beyond his control. The Gemara asks: And what was he to do? What was, was. The Gemara answers: He should have derived from it that on the following night he should not drink. Since he drank again, this indicates that he did so with intent to engage in intercourse with his other daughter.
דָּרֵשׁ רַבָּה, מַאי דִּכְתִיב: ״אָח נִפְשָׁע מִקִּרְיַת עֹז וּמִדְיָנִים כִּבְרִיחַ אַרְמוֹן״? ״אָח נִפְשָׁע מִקִּרְיַת עֹז״ – זֶה לוֹט שֶׁפֵּירַשׁ מֵאַבְרָהָם, ״וּמִדְיָנִים כִּבְרִיחַ אַרְמוֹן״ – שֶׁהֵטִיל מִדְיָנִים בֵּין יִשְׂרָאֵל לְעַמּוֹן, שֶׁנֶּאֱמַר: ״לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל ה׳״.
Apropos Lot, Rabba taught: What is the meaning of that which is written: “A brother betrayed a strong city, and their contentions are like the bars of a castle” (Proverbs 18:19)? “A brother betrayed a strong city”; that is Lot, who parted from Abraham. “And their contentions are like the bars of a castle” is stated because he, i.e., Lot, introduced contention between Israel and Ammon, as it is stated: “An Ammonite or a Moabite shall not enter into the congregation of the Lord” (Deuteronomy 23:4).
דָּרֵשׁ רָבָא, וְאִיתֵּימָא רַבִּי יִצְחָק, מַאי דִּכְתִיב: ״לְתַאֲוָה יְבַקֵּשׁ נִפְרָד (וּבְכָל) [בְּכָל] תּוּשִׁיָּה יִתְגַּלָּע״? ״לְתַאֲוָה יְבַקֵּשׁ נִפְרָד״ – זֶה לוֹט שֶׁנִּפְרָד מֵאַבְרָהָם. ״(וּבְכָל) [בְּכָל] תּוּשִׁיָּה יִתְגַּלָּע״ – שֶׁנִּתְגַּלָּה קְלוֹנוֹ בְּבָתֵּי כְּנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת. דִּתְנַן: עַמּוֹנִי וּמוֹאָבִי אֲסוּרִין אִסּוּר עוֹלָם.
Rava taught, and some say it was Rabbi Yitzḥak who taught: What is the meaning of that which is written: “He that separates himself seeks his own desire, and snarls against all sound wisdom” (Proverbs 18:1)? “He that separates himself seeks his own desire”; that is Lot, who separated from Abraham to pursue his lust. “And snarls [yitgalla] against all sound wisdom”; his shame was revealed [shenitgalla] in synagogues and study halls, where the halakha concerning his offspring is taught; as we learned in a mishna (Yevamot 76a): An Ammonite and a Moabite, descendants of Lot, are forbidden with a permanent prohibition.
וְאָמַר עוּלָּא: תָּמָר זִנְּתָה וְזִימְרִי זִינָּה. תָּמָר זִנְּתָה – יָצְאוּ מִמֶּנָּה מְלָכִים וּנְבִיאִים, זִימְרִי זִינָּה – נָפְלוּ כַּמָּה רְבָבוֹת מִיִּשְׂרָאֵל. אָמַר רַב נַחְמָן בַּר יִצְחָק: גְּדוֹלָה עֲבֵירָה לִשְׁמָהּ מִמִּצְוָה שֶׁלֹּא לִשְׁמָהּ, שֶׁנֶּאֱמַר: ״תְּבֹרַךְ מִנָּשִׁים יָעֵל אֵשֶׁת חֶבֶר הַקֵּינִי מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ״, מַאן נִינְהוּ ״נָשִׁים בָּאֹהֶל״? שָׂרָה, רִבְקָה, רָחֵל וְלֵאָה.
§ And Ulla says: Tamar engaged in licentiousness with Judah (see Genesis, chapter 38), and Zimri engaged in licentiousness with Cozbi (see Numbers 25:6–9). Tamar engaged in licentiousness, and kings and prophets emerged from her. Zimri engaged in licentiousness, and tens of thousands from the Jewish people fell. Rav Naḥman bar Yitzḥak says: A transgression performed for the sake of Heaven is greater than a mitzva performed not for its own sake, as it is stated: “Blessed above women shall be Yael, the wife of Heber the Kenite, above women in the tent shall she be blessed” (Judges 5:24). Who are these “women in the tent”? They are Sarah, Rebecca, Rachel, and Leah, and Yael is more blessed than they are. Apparently, a mitzva performed not for its own sake is a negative phenomenon.
אִינִי? וְהָאָמַר רַב יְהוּדָה אָמַר רַב: לְעוֹלָם יַעֲסוֹק אָדָם בְּתוֹרָה וּבְמִצְוֹת אֲפִילּוּ שֶׁלֹּא לִשְׁמָהּ, שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ. אֵימָא: כְּמִצְוָה שֶׁלֹּא לִשְׁמָהּ.
The Gemara asks: Is that so? But doesn’t Rav Yehuda say that Rav says: A person should always engage in Torah study and the performance of mitzvot, even if he does so not for its own sake, as through the performance of mitzvot not for its own sake, one gains understanding and comes to perform them for its own sake. Apparently, even when performed not for its own sake a mitzva is still a positive phenomenon. The Gemara emends the statement: Say that the status of a transgression performed for the sake of Heaven is like that of a mitzva performed not for its own sake.
אָמַר רַבִּי יוֹחָנָן: שֶׁבַע בְּעִילוֹת בָּעַל אוֹתוֹ רָשָׁע בְּאוֹתָהּ שָׁעָה, שֶׁנֶּאֱמַר: ״בֵּין רַגְלֶיהָ כָּרַע נָפַל שָׁכָב וְגוֹ׳״. וְהָא קָא מִיתְהַנְיָא מֵעֲבֵירָה? אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: אֲפִילּוּ טוֹבָתָם שֶׁל רְשָׁעִים רָעָה הִיא אֵצֶל צַדִּיקִים.
Apropos Yael, Rabbi Yoḥanan says: That wicked man Sisera performed seven acts of intercourse with Yael at that time, as it is stated: “Between her legs he crouched, he fell, he lay; between her legs he crouched, he fell; where he crouched, there he fell dead” (Judges 5:27). Each of the seven verbs is a euphemism for intercourse. The Gemara asks: But didn’t she experience pleasure from the transgression of engaging in intercourse with Sisera? Why does the verse praise her? Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: Even the good provided by the wicked is bad for the righteous, so Yael did not experience any pleasure from her intercourse with Sisera.
אָמַר רַב יְהוּדָה אָמַר רַב: לְעוֹלָם יַעֲסוֹק אָדָם בַּתּוֹרָה וּבַמִּצְוֹת אֲפִילּוּ שֶׁלֹּא לִשְׁמָהּ, שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ, שֶׁבִּשְׂכַר אַרְבָּעִים וּשְׁנַיִם קׇרְבָּנוֹת שֶׁהִקְרִיב בָּלָק הָרָשָׁע, זָכָה וְיָצְתָה מִמֶּנּוּ רוּת, דְּאָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: רוּת בַּת בְּנוֹ שֶׁל עֶגְלוֹן, בֶּן בְּנוֹ שֶׁל בָּלָק מֶלֶךְ מוֹאָב.
Rav Yehuda says that Rav says: A person should always engage in Torah study and the performance of mitzvot, even if he does so not for its own sake, as through the performance of mitzvot not for its own sake, one gains understanding and comes to perform them for its own sake. Proof for this can be adduced from the incident involving Balak, as in reward for the forty-two offerings that Balak the wicked sacrificed to God, despite the fact that he did this in order to curse the Jewish people (see Numbers, chapter 23), he merited and Ruth emerged from him, as Rabbi Yosei, son of Rabbi Ḥanina, says: Ruth was the daughter of the son of Eglon, the son of the son of Balak, king of Moab.
אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: מִנַּיִן שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ אֲפִילּוּ שְׂכַר שִׂיחָה נָאָה? מֵהָכָא, דְּאִילּוּ בְּכִירָה דִּקְרָיתֵיהּ מוֹאָב, אֲמַר לֵיהּ רַחֲמָנָא לְמֹשֶׁה: ״אַל תָּצַר אֶת מוֹאָב וְאַל תִּתְגָּר בָם מִלְחָמָה״. מִלְחָמָה
§ Apropos Lot and his daughters, Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says: From where is it derived that the Holy One, Blessed be He, does not withhold even the reward for euphemistic speech? It is derived from here, as the elder daughter called her son Moab, an allusion to the fact that the child is from her own father [me’av], and the Merciful One said to Moses: “Be not at enmity with Moab, neither contend with them in battle” (Deuteronomy 2:9). From this it may be inferred: It is in battle
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Zevahim 43: Flour and Frankinscense
Zevachim Daf 30-38 – Daf Yomi: One Week at a Time
Zevahim 42: Again, Bloodwork
Zevahim 41: God Loves the Jewish People
Zevahim 40: The Curtains and the Incense
Zevahim 39: Blood on the Inner Altar
Zevahim 38: When Beit Hillel Turns Stringent and Beit Shammai Lenient
Zevahim 37: Different Interpretations: Meaning and Reading
Zevahim 37: Different Interpretations: Meaning and Reading
Din & Daf: Kodshei Kodashim vs. Kodashim Kalim – What’s the Difference?
Zevachim Daf 22-29 – Daf Yomi: One Week at a Time
Zevahim 36: Invalid Offerings
Zevahim 35: A Fetus, Eggs, and the Separation of Animals
Zevahim 34: Pouring and Disposing of the Dregs
Zevahim 33: The Heavy Laying on of Hands
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The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Tzur Hadassah, Israel
Inspired by Hadran’s first Siyum ha Shas L’Nashim two years ago, I began daf yomi right after for the next cycle. As to this extraordinary journey together with Hadran..as TS Eliot wrote “We must not cease from exploration and the end of all our exploring will be to arrive where we began and to know the place for the first time.
Jerusalem, Israel
A few years back, after reading Ilana Kurshan’s book, “If All The Seas Were Ink,” I began pondering the crazy, outlandish idea of beginning the Daf Yomi cycle. Beginning in December, 2019, a month before the previous cycle ended, I “auditioned” 30 different podcasts in 30 days, and ultimately chose to take the plunge with Hadran and Rabbanit Michelle. Such joy!
HUNTINGTON, United States
In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
Givat Shmuel, Israel
I read Ilana Kurshan’s “If All the Seas Were Ink” which inspired me. Then the Women’s Siyum in Jerusalem in 2020 convinced me, I knew I had to join! I have loved it- it’s been a constant in my life daily, many of the sugiyot connect to our lives. My family and friends all are so supportive. It’s incredible being part of this community and love how diverse it is! I am so excited to learn more!
Jerusalem, Israel
In January 2020, my teaching partner at IDC suggested we do daf yomi. Thanks to her challenge, I started learning daily from Rabbanit Michelle. It’s a joy to be part of the Hadran community. (It’s also a tikkun: in 7th grade, my best friend and I tied for first place in a citywide gemara exam, but we weren’t invited to the celebration because girls weren’t supposed to be learning gemara).
Jerusalem, Israel
Los Angeles, United States
My husband learns Daf, my son learns Daf, my son-in-law learns Daf.
When I read about Hadran’s Siyyum HaShas 2 years ago, I thought- I can learn Daf too!
I had learned Gemara in Hillel HS in NJ, & I remembered loving it.
Rabbanit Michelle & Hadran have opened my eyes & expanding my learning so much in the past few years. We can now discuss Gemara as a family.
This was a life saver during Covid
Brooklyn, NY, United States
The first month I learned Daf Yomi by myself in secret, because I wasn’t sure how my husband would react, but after the siyyum on Masechet Brachot I discovered Hadran and now sometimes my husband listens to the daf with me. He and I also learn mishnayot together and are constantly finding connections between the different masechtot.
Silver Spring, Maryland, United States
I never thought I’d be able to do Daf Yomi till I saw the video of Hadran’s Siyum HaShas. Now, 2 years later, I’m about to participate in Siyum Seder Mo’ed with my Hadran community. It has been an incredible privilege to learn with Rabbanit Michelle and to get to know so many caring, talented and knowledgeable women. I look forward with great anticipation and excitement to learning Seder Nashim.
Karmiel, Israel
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Ra’anana, Israel
In January 2020, my chevruta suggested that we “up our game. Let’s do Daf Yomi” – and she sent me the Hadran link. I lost my job (and went freelance), there was a pandemic, and I am still opening the podcast with my breakfast coffee, or after Shabbat with popcorn. My Aramaic is improving. I will need a new bookcase, though.
Atlanta, Georgia, United States
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Zichron Yaakov, Israel
It’s hard to believe it has been over two years. Daf yomi has changed my life in so many ways and has been sustaining during this global sea change. Each day means learning something new, digging a little deeper, adding another lens, seeing worlds with new eyes. Daf has also fostered new friendships and deepened childhood connections, as long time friends have unexpectedly become havruta.
Northwest Washington, United States
Phoenix, AZ, United States
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
Efrat, Israel
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Brookline, United States
I started learning daf in January, 2020, being inspired by watching the Siyyum Hashas in Binyanei Haumah. I wasn’t sure I would be able to keep up with the task. When I went to school, Gemara was not an option. Fast forward to March, 2022, and each day starts with the daf. The challenge is now learning the intricacies of delving into the actual learning. Hadran community, thank you!
Riverdale, NY, United States
My curiosity was peaked after seeing posts about the end of the last cycle. I am always looking for opportunities to increase my Jewish literacy & I am someone that is drawn to habit and consistency. Dinnertime includes a “Guess what I learned on the daf” segment for my husband and 18 year old twins. I also love the feelings of connection with my colleagues who are also learning.
Tampa, United States
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Denver, United States
Horayot 10
ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΌΦΈΧΦ° ΧΦΈΧΦΈΧ ΧΦ΅ΧΦ΄ΧΧ Χ€ΦΌΦ·Χ¨, ΧΦΈΧΦΈΧ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΌΦΈΧΦ° Χ’ΦΈΧΦ·Χ¨ ΧΦ΄ΧΦΌΦ°Χ©ΧΦ΄ΧΧΧΦΌΧͺΧΦΉ Χ¦Φ°Χ¨Φ΄ΧΧΦΈΧ ΧΦ°ΧΦ΅ΧΧΦ·Χ¨? ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°Χ§ΦΈΧͺΦΈΧ Φ΅Χ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ ΦΈΧ©ΧΦ΄ΧΧ, ΧΦΌΦ°ΧΦ΄Χ Χ’ΦΈΧΦ·Χ¨ ΧΦ΄Χ ΦΌΦ°Χ©ΧΦ΄ΧΧΧΦΌΧͺΧΦΉ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΌΦΈΧΦ° ΧΦΈΧΦΈΧ β ΧΦΌΦ°ΧΦΆΧΦ°ΧΧΦΉΧ ΧΦ·ΧΦ°ΧΧͺΦ΅Χ, ΧΦ·ΧΦΈΧΦ΄Χ ΧͺΦΌΦΈΧ Φ΅Χ ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦΈΧ©ΧΦ΄ΧΧΦ· [ΧΦΈΧΦΈΧ ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΌΦΈΧΦ° Χ’ΦΈΧΦ·Χ¨] ΧΦ΅ΧΦ΄ΧΧ Χ€ΦΌΦ·Χ¨.
and thereafter sinned brings a bull. Does the case of one who sinned and thereafter moved on from his anointment need to be said? It is obvious that he is liable to bring a bull. The Gemara answers: Due to the fact that the tanna teaches the halakha with regard to a king, that when he moved on from his sovereignty and thereafter sinned he brings an offering like that of a commoner; therefore, he teaches the corresponding halakha with regard to an anointed priest: If he sinned and thereafter moved on from his priesthood, he brings a bull.
ΧΦ°Χ ΦΈΧ ΧΦΈΧ Φ΅Χ ΧΦ΄ΧΧΦΌΦ΅Χ? ΧΦΌΦ°ΧͺΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: Χ΄ΧΦ°ΧΦ΄Χ§Φ°Χ¨Φ΄ΧΧ Χ’Φ·Χ ΧΦ·ΧΦΌΦΈΧΧͺΧΦΉΧ΄, ΧΦ°ΧΦ·ΧΦΌΦ΅Χ Χ©ΧΦΆΧΦΌΦ΅ΧΦ΄ΧΧ ΧΦ·ΧΦΌΦΈΧΧͺΧΦΉ ΧΦ΄Χ©ΦΌΧΦΆΧ’ΦΈΧΦ·Χ¨,
Β§ With regard to the statement in the mishna concerning an anointed priest who sinned after he was removed from his position, the Gemara asks: From where are these matters derived? The Gemara answers: It is as the Sages taught: It is written with regard to the High Priest: βAnd he shall sacrifice for his sin [αΈ₯attato] that he sinnedβ (Leviticus 4:3); this teaches that he brings his sin-offering [αΈ₯attato] even after he has moved on from his priesthood.
Χ©ΧΦΆΧΦΌΦΈΧΧΦΉΧ, ΧΦ·ΧΦ²ΧΦΉΧ ΧΦΌΦ΄ΧΧ ΧΧΦΌΧ: ΧΦΌΧΦΈΧ Χ ΦΈΧ©ΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦ΅ΧΦ΄ΧΧ ΧΦΌΦ°Χ©ΧΦ΄ΧΦ°ΧΦ·Χͺ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ β ΧΦ΅ΧΧ ΧΦ΅ΧΦ΄ΧΧ ΧΦ·ΧΦΌΦΈΧΧͺΧΦΉ ΧΦ΄Χ©ΦΌΧΦΆΧ’ΦΈΧΦ·Χ¨, ΧΦΈΧ©ΧΦ΄ΧΧΦ· Χ©ΧΦΆΧΦ΅ΧΧ ΧΦ΅ΧΦ΄ΧΧ ΧΦΌΦ°Χ©ΧΦ΄ΧΦ°ΧΦ·Χͺ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ ΧΦΆΧΦΌΦΈΧ Χ’Φ·Χ ΧΦΆΧ’Φ°ΧΦ΅Χ ΧΦΌΦΈΧΦΈΧ¨ Χ’Φ΄Χ Χ©ΧΦ΄ΧΦ°ΧΦ·Χͺ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ β [ΧΦΉΧ] ΧΦΌΧΧ Χ©ΧΦΆΧΦΌΦ΅Χ! ΧͺΦΌΦ·ΧΦ°ΧΧΦΌΧ ΧΧΦΉΧΦ·Χ¨: Χ΄ΧΦ°ΧΦ΄Χ§Φ°Χ¨Φ΄ΧΧ Χ’Φ·Χ ΧΦ·ΧΦΌΦΈΧΧͺΧΦΉΧ΄, ΧΦ°ΧΦ·ΧΦΌΦ΅Χ Χ©ΧΦΆΧΦΌΦ΅ΧΦ΄ΧΧ Χ’Φ·Χ ΧΦ·ΧΦΌΦΈΧΧͺΧΦΉ ΧΦ΄Χ©ΦΌΧΦΆΧ’ΦΈΧΦ·Χ¨.
This derivation is necessary, as one might have thought: Could this not be derived through an a fortiori inference? And if a king, who brings a goat as his sin-offering for the unwitting performance of an action, does not bring a goat as his sin-offering from the moment that he has moved on from his sovereignty, an anointed priest, who does not bring a sin-offering for the unwitting performance of an action alone; rather, he is liable only for absence of awareness of the matter by the court together with unwitting performance of an action, is it not all the more so that he will not bring a bull for his sin-offering once he has moved on from the High Priesthood? Therefore, the verse states: βAnd he shall sacrifice for his sin [αΈ₯attato] that he sinnedβ; this teaches that he brings his sin-offering [αΈ₯attato] even after he has moved on from his priesthood.
ΧΦ°Χ Φ·ΧΦ°ΧΧͺΦ΅Χ Χ ΦΈΧΦ΅Χ Χ ΦΈΧ©ΧΦ΄ΧΧ ΧΦ΄Χ§ΦΌΦ·Χ ΧΦΈΧΧΦΉΧΦΆΧ¨: ΧΦΌΧΦΈΧ ΧΦΈΧ©ΧΦ΄ΧΧΦ· Χ©ΧΦΆΧΦ΅ΧΧ ΧΦ΅ΧΦ΄ΧΧ ΧΦΌΦ°Χ©ΧΦ΄ΧΦ°ΧΦ·Χͺ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ β ΧΦ΅ΧΦ΄ΧΧ ΧΦ·ΧΦΌΦΈΧΧͺ ΧΦ΄Χ©ΦΌΧΦΆΧ’ΦΈΧΦ·Χ¨, Χ ΦΈΧ©ΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦ΅ΧΦ΄ΧΧ ΧΦ·ΧΦΌΦΈΧΧͺ ΧΦΌΦ°Χ©ΧΦ΄ΧΦ°ΧΦ·Χͺ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ β ΧΦ΅ΧΧ ΧΦΉ ΧΦΌΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦ΅ΧΦ΄ΧΧ ΧΦ·ΧΦΌΦΈΧΧͺΧΦΉ ΧΦ΄Χ©ΦΌΧΦΆΧ’ΦΈΧΦ·Χ¨! ΧͺΦΌΦ·ΧΦ°ΧΧΦΌΧ ΧΧΦΉΧΦ·Χ¨: Χ΄ΧΦ²Χ©ΧΦΆΧ¨ Χ ΦΈΧ©ΧΦ΄ΧΧ ΧΦΆΧΦ±ΧΦΈΧΧ΄, ΧΦΌΦ°Χ©ΧΦΆΧΧΦΌΧ Χ ΦΈΧ©ΧΦ΄ΧΧ β ΧΦ΄ΧΧ, ΧΦΌΦ°Χ©ΧΦΆΧΧΦΌΧ ΧΦΆΧΦ°ΧΧΦΉΧ β ΧΦΈΧ.
The Gemara asks: And let a king who is no longer king, too, bring a goat as a sin-offering based on an a fortiori inference: And if an anointed priest, who does not bring an offering for the unwitting performance of an action, brings a sin-offering after he has moved on from the priesthood, then with regard to a king, who brings a sin-offering for the unwitting performance of an action, is it not logical that he still brings his sin-offering once he has moved on from his sovereignty? To counter this, the verse states: βWhen a king sinsβ (Leviticus 4:22), from which it is derived: If he sins when he is king, yes, he brings his sin-offering; if he sins when he is a commoner, no, he does not bring his sin-offering.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦΈΧΦ°ΧΧΦΌ Χ’Φ·Χ Χ©ΧΦΆΧΦΌΦΉΧ Χ Φ΄ΧͺΦ°ΧΦ·Χ ΦΌΧΦΌ, ΧΦ°ΧΦ·ΧΦ·Χ¨ ΧΦΌΦΈΧΦ° Χ Φ΄ΧͺΦ°ΧΦ·Χ ΦΌΧΦΌ β ΧΦ²Χ¨Φ΅Χ ΧΦ΅ΧΦΌΧΦΌ ΧΦΌΦ°ΧΦΆΧΦ°ΧΧΦΉΧΧΦΉΧͺ. Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦ΄Χ Χ ΧΦΉΧΦ·Χ’ ΧΦΈΧΦΆΧ Χ’Φ·Χ Χ©ΧΦΆΧΦΌΦΉΧ Χ Φ΄ΧͺΦ°ΧΦ·Χ ΦΌΧΦΌ β ΧΦ·ΧΦΌΦΈΧΧΦ΄ΧΧ, ΧΦΌΧΦ΄Χ©ΦΌΧΦΆΧ ΦΌΦ΄ΧͺΦ°ΧΦ·Χ ΦΌΧΦΌ β Χ€ΦΌΦ°ΧΧΦΌΧ¨Φ΄ΧΧ.
MISHNA: If a king or High Priest sinned before they were appointed, and thereafter they were appointed, the status of these people is like that of commoners; they bring the sin-offering of an individual. Rabbi Shimon says: If it became known to them, before they were appointed as king or High Priest, that they had sinned, they are liable to bring the sin-offering of an individual, but if it became known to them after they were appointed as king or High Priest they are completely exempt.
ΧΦ΅ΧΧΦΆΧΧΦΌ Χ ΦΈΧ©ΧΦ΄ΧΧ? ΧΦΆΧ ΧΦΆΧΦΆΧΦ°, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ΄ΧΦΌΧΧ ΧΦ΄Χ¦Φ°ΧΦΉΧͺ ΧΧ³ ΧΦ±ΧΦΉΧΦΈΧΧΧ΄, Χ©ΧΦΆΧΦ΅ΧΧ Χ’Φ·Χ ΧΦΌΦ·ΧΦΌΦΈΧΧ ΧΦΆΧΦΌΦΈΧ ΧΧ³ ΧΦ±ΧΦΉΧΦΈΧΧ.
Who is the nasi? This is a king, as it is stated: βWhen a nasi sins, and performs any one of all the mitzvot of the Lord his God that shall not be performed, unwittingly, and he is guiltyβ (Leviticus 4:22), referring to one who has only the Lord his God over him and no other authority. That is only the king.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦ°Χ ΦΈΧ ΧΦΈΧ Φ΅Χ ΧΦ΄ΧΧΦΌΦ΅Χ? ΧΦΌΦ°ΧͺΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: Χ΄ΧΦ΄Χ ΧΦ·ΧΦΌΦΉΧΦ΅Χ ΧΦ·ΧΦΌΦΈΧ©ΧΦ΄ΧΧΦ· ΧΦΆΧΦ±ΧΦΈΧ (ΧΦ°ΧΦ·Χ©ΧΦ°ΧΦ·Χͺ)Χ΄ β Χ€ΦΌΦ°Χ¨ΦΈΧ ΧΦ·Χ§ΦΌΧΦΉΧΦ°ΧΧΦΉΧͺ,
GEMARA: The mishna teaches: If a king or High Priest sinned before they were appointed, and thereafter they were appointed, the status of these people is like that of commoners. The Gemara asks: From where are these matters derived? The Gemara answers: It is as the Sages taught with regard to the verse: βIf the anointed priest shall sin to bring guiltβ (Leviticus 4:3); this serves to exclude the unwitting transgressions he performed prior to his installation as High Priest.
Χ©ΧΦΆΧΦΌΦΈΧΧΦΉΧ, ΧΦ·ΧΦ²ΧΦΉΧ ΧΦΌΦ΄ΧΧ ΧΧΦΌΧ: ΧΦΌΧΦΈΧ Χ ΦΈΧ©ΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦ΅ΧΦ΄ΧΧ ΧΦΌΦ°Χ©ΧΦ΄ΧΦ°ΧΦ·Χͺ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ β ΧΦ΅ΧΧ ΧΦ΅ΧΦ΄ΧΧ Χ’Φ·Χ ΧΦ·Χ§ΦΌΧΦΉΧΦ°ΧΧΦΉΧͺ, ΧΦΈΧ©ΧΦ΄ΧΧΦ· Χ©ΧΦΆΧΦ΅ΧΧ ΧΦ΅ΧΦ΄ΧΧ ΧΦΆΧΦΌΦΈΧ Χ’Φ·Χ ΧΦΆΧ’Φ°ΧΦ΅Χ ΧΦΌΦΈΧΦΈΧ¨ Χ’Φ΄Χ Χ©ΧΦ΄ΧΦ°ΧΦ·Χͺ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ β ΧΦ΅ΧΧ ΧΦΉ ΧΦΌΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦΈΧΦ΄ΧΧ Χ’Φ·Χ ΧΦ·Χ§ΦΌΧΦΉΧΦ°ΧΧΦΉΧͺ!
As one might have thought: Could this not be derived through an a fortiori inference? And if a king, who brings a goat as his sin-offering for the unwitting performance of an action, does not bring a sin-offering for the unwitting transgressions he performed prior to his coronation, then with regard to an anointed priest, who brings his sin-offering only for absence of awareness of the matter by the court with the unwitting performance of an action, is it not logical that he will not bring his sin-offering for the prior transgressions?
ΧΦΉΧ, ΧΦ΄Χ ΧΦΈΧΦ·Χ¨Φ°ΧͺΦΌΦΈ ΧΦΌΦ°Χ ΦΈΧ©ΧΦ΄ΧΧ β Χ©ΧΦΆΧΦΌΦ΅Χ ΧΦ΅ΧΧ ΧΦ΅ΧΦ΄ΧΧ ΧΦ·ΧΦΌΦΈΧΧͺΧΦΉ ΧΦ΄Χ©ΦΌΧΦΆΧ’ΦΈΧΦ·Χ¨, ΧͺΦΌΦΉΧΧΦ·Χ¨ ΧΦΌΦ°ΧΦΈΧ©ΧΦ΄ΧΧΦ· β Χ©ΧΦΆΧΦΌΦ΅ΧΦ΄ΧΧ ΧΦ·ΧΦΌΦΈΧΧͺΧΦΉ ΧΦ΄Χ©ΦΌΧΦΆΧ’ΦΈΧΦ·Χ¨, ΧΧΦΉΧΦ΄ΧΧ ΧΦΌΧΦ΅ΧΦ΄ΧΧ ΧΦ·ΧΦΌΦΈΧΧͺΧΦΉ ΧΦ΄Χ©ΦΌΧΦΆΧ’ΦΈΧΦ·Χ¨ β ΧΦΈΧΦ΄ΧΧ Χ’Φ·Χ ΧΦ·Χ§ΦΌΧΦΉΧΦ°ΧΧΦΉΧͺ? ΧͺΦΌΦ·ΧΦ°ΧΧΦΌΧ ΧΧΦΉΧΦ·Χ¨: Χ΄ΧΦ·ΧΦΌΦΈΧ©ΧΦ΄ΧΧΦ· ΧΦΆΧΦ±ΧΦΈΧΧ΄, ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ©ΧΦΆΧΧΦΌΧ ΧΦΈΧ©ΧΦ΄ΧΧΦ· β ΧΦ΅ΧΦ΄ΧΧ, ΧΦΌΦ°Χ©ΧΦΆΧΧΦΌΧ ΧΦΆΧΦ°ΧΧΦΉΧ β ΧΦ΅ΧΧ ΧΦΉ ΧΦ΅ΧΦ΄ΧΧ.
The Gemara rejects this: No, if you said this with regard to a king, that is reasonable, as he does not bring his goat for a sin-offering once he has moved on from his sovereignty, and instead brings the sin-offering of a commoner. Shall you also say this with regard to an anointed priest, who brings a bull for his sin-offering once he has moved on from his priesthood? Since he brings a bull for his sin-offering even once he has moved on from his priesthood, perhaps he shall bring a bull as a sin-offering for the unwitting transgressions he performed prior to his installation as High Priest? Therefore, the verse states: βIf the anointed priest shall sin,β from which it is derived: If he sins when he is serving as an anointed priest he brings a bull as his sin-offering; if he sins when he is an ordinary priest he does not bring a bull as his sin-offering.
ΧΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΌΦ·ΧΦΌΦ΅Χ Χ ΦΈΧ©ΧΦ΄ΧΧ ΧΦΌΦ°ΧΦ·ΧΧ ΧΦΌΦ·ΧΦ°ΧΧ ΦΈΧ: Χ΄ΧΦ²Χ©ΧΦΆΧ¨ Χ ΦΈΧ©ΧΦ΄ΧΧ ΧΦΆΧΦ±ΧΦΈΧΧ΄ β Χ€ΦΌΦ°Χ¨ΦΈΧ ΧΦ·Χ§ΦΌΧΦΉΧΦ°ΧΧΦΉΧͺ,
And it is also taught in this way in a baraita with regard to a king: βWhen a king sinsβ (Leviticus 4:22); this serves to exclude the unwitting transgressions he performed prior to his coronation as king.
Χ©ΧΦΆΧΦΌΦΈΧΧΦΉΧ ΧΦ·ΧΦ²ΧΦΉΧ ΧΦΌΦ΄ΧΧ ΧΧΦΌΧ: ΧΦΌΧΦΈΧ ΧΦΈΧ©ΧΦ΄ΧΧΦ· Χ©ΧΦΆΧΦΌΦ΅ΧΦ΄ΧΧ ΧΦ·ΧΦΌΦΈΧΧͺΧΦΉ ΧΦ΄Χ©ΦΌΧΦΆΧ’ΦΈΧΦ·Χ¨ β ΧΦ΅ΧΧ ΧΦΉ ΧΦ΅ΧΦ΄ΧΧ Χ’Φ·Χ ΧΦ·Χ§ΦΌΧΦΉΧΦ°ΧΧΦΉΧͺ, Χ ΦΈΧ©ΧΦ΄ΧΧ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦ΅ΧΦ΄ΧΧ ΧΦ·ΧΦΌΦΈΧΧͺΧΦΉ ΧΦ΄Χ©ΦΌΧΦΆΧ’ΦΈΧΦ·Χ¨ β ΧΦ΅ΧΧ ΧΦΉ ΧΦΌΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦΈΧΦ΄ΧΧ Χ’Φ·Χ ΧΦ·Χ§ΦΌΧΦΉΧΦ°ΧΧΦΉΧͺ?
As one might have thought: Could this not be derived through an a fortiori inference? If an anointed priest, who brings a bull for his sin-offering even once he has moved on from his priesthood, does not bring his sin-offering for the unwitting transgressions he performed prior to his installation, then with regard to a king, who does not bring his goat for a sin-offering once he has moved on from his sovereignty, is it not logical that he will not bring his sin-offering for the prior transgressions? Apparently, there is no need for the derivation from the verse.
ΧΦΈΧ ΧΦ°ΧΦΈΧ©ΧΦ΄ΧΧΦ· Χ©ΧΦΆΧΦΌΦ΅Χ ΧΦ΅ΧΧ ΧΦ΅ΧΦ΄ΧΧ ΧΦΌΦ°Χ©ΧΦ΄ΧΦ°ΧΦ·Χͺ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ, ΧͺΦΌΦΉΧΧΦ·Χ¨ ΧΦΌΦ°Χ ΦΈΧ©ΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦ΅ΧΦ΄ΧΧ ΧΦΌΦ°Χ©ΧΦ΄ΧΦ°ΧΦ·Χͺ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ? ΧΧΦΉΧΦ΄ΧΧ ΧΦΌΧΦ΅ΧΦ΄ΧΧ ΧΦΌΦ°Χ©ΧΦ΄ΧΦ°ΧΦ·Χͺ ΧΦ·Χ’Φ²Χ©ΧΦΆΧ β ΧΦΈΧΦ΄ΧΧ Χ’Φ·Χ ΧΦ·Χ§ΦΌΧΦΉΧΦ°ΧΧΦΉΧͺ? ΧͺΦΌΦ·ΧΦ°ΧΧΦΌΧ ΧΧΦΉΧΦ·Χ¨: Χ΄ΧΦ²Χ©ΧΦΆΧ¨ Χ ΦΈΧ©ΧΦ΄ΧΧ ΧΦΆΧΦ±ΧΦΈΧΧ΄ β Χ©ΧΦΆΧΦΈΧΦΈΧ ΧΦ·ΧΦ²Χ¨Φ΅Χ ΧΧΦΌΧ Χ ΦΈΧ©ΧΦ΄ΧΧ, ΧΦ°ΧΦΉΧ Χ©ΧΦΆΧΦΈΧΦΈΧ ΧΦ°Χ’ΧΦΉΧΦ΅ΧΧΦΌ ΧΦΆΧΦ°ΧΧΦΉΧ.
The Gemara notes that this inference can be rejected. What is notable about an anointed priest? He is notable in that he does not bring a sin-offering for the unwitting performance of an action unless it was performed on the basis of an erroneous ruling. Shall you say the same with regard to a king, who brings an offering for the unwitting performance of an action alone, even without an erroneous ruling? Since he brings an offering for the unwitting performance of an action alone, shall he bring a bull as a sin-offering for the unwitting transgressions he performed prior to his coronation? Therefore, the verse states: βWhen a king sins,β from which it is derived: In a case where he sins and he is king, he brings a bull as his sin-offering, and not in a case where he sins and he is still a commoner.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: Χ΄ΧΦ²Χ©ΧΦΆΧ¨ Χ ΦΈΧ©ΧΦ΄ΧΧ ΧΦΆΧΦ±ΧΦΈΧΧ΄, ΧΦΈΧΧΦΉΧ ΧΦΌΦ°ΧΦ΅Χ¨ΦΈΧ? ΧͺΦΌΦ·ΧΦ°ΧΧΦΌΧ ΧΧΦΉΧΦ·Χ¨: Χ΄ΧΦ΄Χ ΧΦ·ΧΦΌΦΉΧΦ΅Χ ΧΦ·ΧΦΌΦΈΧ©ΧΦ΄ΧΧΦ· ΧΦΆΧΦ±ΧΦΈΧΧ΄, ΧΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦΈΧ ΧΦ΄ΧΦ°Χ©ΧΦΆΧΦΌΦΆΧΦ±ΧΦΈΧ β ΧΦ·Χ£ ΧΦΌΦΈΧΧ ΧΦ΄ΧΦ°Χ©ΧΦΆΧΦΌΦΆΧΦ±ΧΦΈΧ.
Β§ Apropos a king, the Sages taught: In contrast to other cases where the verse states: If he will sin, it states concerning a king: βWhen [asher] a king sins.β One might have thought that this is a decree, i.e., that it is a given that the king will sin. Therefore, the verse states: βIf the anointed priest shall sinβ (Leviticus 4:3). Just as there the meaning is: In the event that the priest shall sin, so too here, the meaning is: In the event that the king shall sin.
ΧΦΈΧΦ·Χ¨ ΧΦΈΧ¨: ΧΦΈΧΧΦΉΧ ΧΦΌΦ°ΧΦ΅Χ¨ΦΈΧ, ΧΦΌΦ°ΧΦ΅Χ¨ΦΈΧ ΧΦ΅ΧΦ΅ΧΧΦΈΧ ΧͺΦΌΦ΅ΧΧͺΦ΅Χ?
The Gemara analyzes the baraita. The Master said: One might have thought that this is a decree. The Gemara asks: A decree? From where would this be derived? Why would it enter oneβs mind that there would be a decree that the king must sin?
ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦ΄ΧΧ, ΧΦ·Χ©ΧΦ°ΧΦΌΦ°ΧΦ·Χ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦ°Χ ΦΈΧͺΦ·ΧͺΦΌΦ΄Χ Χ ΦΆΧΦ·Χ’ Χ¦ΦΈΧ¨Φ·Χ’Φ·Χͺ ΧΦΌΦ°ΧΦ΅ΧΧͺ ΧΦΆΧ¨ΦΆΧ₯ ΧΦ²ΧΦ»ΧΦΌΦ·ΧͺΦ°ΧΦΆΧΧ΄, ΧΦΌΦ°Χ©ΧΧΦΉΧ¨ΦΈΧ ΧΦ΄ΧΧ ΧΦΈΧΦΆΧ Χ©ΧΦΆΧ ΦΌΦ°ΧΦΈΧ’Φ΄ΧΧ ΧΦΌΦΈΧΦ΄ΧΧ Χ’Φ²ΧΦ΅ΧΧΦΆΧ, ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ. Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΧΦΉΧΦ΅Χ¨: Χ€ΦΌΦ°Χ¨ΦΈΧ ΧΦ°Χ Φ΄ΧΦ°Χ’Φ΅Χ ΧΧΦΉΧ ΦΈΧ‘Φ΄ΧΧ. ΧΦΈΧΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΌΦ°Χ©ΧΧΦΉΧ¨ΦΈΧ? ΧΦΈΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦ΅ΧΧΦΈΧ ΧΦΌΦ°ΧΦ΅Χ¨ΦΈΧ ΧΦ΄ΧΧ! ΧΦ΄ΧΦ°ΧΦΌΦΈΧΦ° ΧΦΌΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦ΄ΧΧ΄.
The Sages say: Yes, there is a basis for that understanding, as we find that type of interpretation elsewhere; as it is written: βWhen you come into the land of Canaan, which I give to you for a possession, and I shall place the mark of leprosy in a house of the land of your possessionβ (Leviticus 14:34). These are tidings informing them, i.e., the Jewish people, that leprous marks will come upon them when they enter Eretz Yisrael; this is the statement of Rabbi Yehuda. Rabbi Shimon says: This verse serves to teach that leprosy causes ritual impurity only when its origins are divine, to the exclusion of leprosy that results from circumstances beyond oneβs control, i.e., those that have a clear physical cause. Didnβt Rabbi Yehuda say that leprosy could be tidings, i.e., that there will definitely be leprosy? Here too, with regard to the king, say that it is a decree that he will sin. Therefore, it is written: βIf the anointed priest shall sin,β meaning that the sin is not a given.
ΧΦΌΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ, Χ Φ΄ΧΦ°Χ’Φ΅Χ ΧΧΦΉΧ ΦΈΧ‘Φ΄ΧΧ ΧΦ΄Χ ΧΦΈΧ ΧΦ°ΧΦ·ΧΦΌΧΦΌ? ΧΦ°ΧΦΈΧ ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ: Χ΄ΧΦΈΧΦΈΧ ΧΦΌΦ΄Χ ΧΦ΄ΧΦ°ΧΦΆΧΧ΄ β ΧΦ΄Χ ΧΦ·ΧΦΌΦ΄ΧΦΌΧΦΌΧ¨ ΧΦ°ΧΦ΅ΧΧΦΈΧΦ°. ΧΦ·ΧΦ²ΧΦΉΧ ΧΦΌΦ΄ΧΧ ΧΧΦΌΧ: ΧΦΈΧΦ΅Χ ΧΦΌΦ°ΧΦΈΧ ΧΦ°ΧΦΈΧΦ΅Χ ΧΦΌΦ΄Χ Φ°ΧΦΈΧ’Φ΄ΧΧ, ΧΦΈΧ ΧΦΈΧ β ΧΦ΄Χ ΧΦ·ΧΦΌΦ΄ΧΦΌΧΦΌΧ¨ ΧΦ°ΧΦ΅ΧΧΦΈΧΦ°, ΧΦ·Χ£ Χ Φ°ΧΦΈΧ’Φ΄ΧΧ β ΧΦ΄Χ ΧΦ·ΧΦΌΦ΄ΧΦΌΧΦΌΧ¨ ΧΦ°ΧΦ΅ΧΧΦΈΧΦ°?
The Gemara asks with regard to the baraita: And according to Rabbi Shimon, do leprous marks that result from circumstances beyond oneβs control not cause ritual impurity? But isnβt it taught in a baraita: βWhen a person shall have in the skin of his flesh a wool-white leprous mark or a scabβ (Leviticus 13:2); these halakhot apply from this statement onward, i.e., from the time that God gave this mitzva to the Jewish people, and these halakhot do not apply to leprosy that preceded the giving of the mitzva? And could this not be derived through logical inference: The Torah deemed one impure in the case of a zav, and the Torah deemed one impure in the case of leprous marks. Just as a zav is ritually impure only from the statement onward, so too, with regard to leprous marks, there is impurity only from that statement onward. There is no need for a derivation from the verse Leviticus 13:2.
ΧΦΉΧ, ΧΦ΄Χ ΧΦΈΧΦ·Χ¨Φ°ΧͺΦΌΦΈ ΧΦΌΦ°ΧΦΈΧ Χ©ΧΦΆΧΦΌΦ΅Χ ΧΦ΅ΧΧ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ ΧΦΌΦ°ΧΧΦΉΧ ΦΆΧ‘, ΧͺΦΌΦΉΧΧΦ·Χ¨ ΧΦΌΦ΄Χ Φ°ΧΦΈΧ’Φ΄ΧΧ Χ©ΧΦΆΧΦΌΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΦ°ΧΧΦΉΧ ΦΆΧ‘? ΧͺΦΌΦ·ΧΦ°ΧΧΦΌΧ ΧΧΦΉΧΦ·Χ¨: Χ΄ΧΦΈΧΦΈΧ ΧΦΌΦ΄Χ ΧΦ΄ΧΦ°ΧΦΆΧΧ΄, ΧΦ΄Χ ΧΦ·ΧΦΌΦ΄ΧΦΌΧΦΌΧ¨ ΧΦ°ΧΦ΅ΧΧΦΈΧΦ°. Χ¨ΦΈΧΦΈΧ ΧΦΈΧΦ·Χ¨: Χ€ΦΌΦ°Χ¨ΦΈΧ ΧΦ°Χ Φ΄ΧΦ°Χ’Φ΅Χ Χ¨ΧΦΌΧΧΦΉΧͺ. Χ¨Φ·Χ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ ΧΦΈΧΦ·Χ¨: Χ€ΦΌΦ°Χ¨ΦΈΧ ΧΦ°Χ Φ΄ΧΦ°Χ’Φ΅Χ ΧΦ°Χ©ΧΦΈΧ€Φ΄ΧΧ.
The baraita continues: This inference can be rejected: No, if you said that with regard to a zav, this is reasonable, as he does not become impure if his condition was caused by circumstances beyond his control. Shall you say the same with regard to leprous marks, which impart ritual impurity when caused by circumstances beyond oneβs control? Therefore, the verse states: βWhen a person shall have,β indicating that there is impurity only from that statement onward. In any case, it is clear that leprosy causes impurity even if it was caused by circumstances beyond his control. Rava says in explanation: The phrase βand I shall place the mark of leprosyβ serves to exclude leprous marks caused by evil spirits. Rav Pappa says in explanation: That phrase serves to exclude leprous marks caused by sorcery.
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: Χ΄ΧΦ²Χ©ΧΦΆΧ¨ Χ ΦΈΧ©ΧΦ΄ΧΧ ΧΦΆΧΦ±ΧΦΈΧΧ΄ β Χ€ΦΌΦ°Χ¨ΦΈΧ ΧΦ°ΧΧΦΉΧΦΆΧ. ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ°ΧΦΈΧΦ΅Χ ΧΦ΅ΧΧΦΌ ΧΧΦΉΧΦΆΧ, ΧΦ΄ΧΧΦΌΦ°ΧΦ΄Χ ΧΦ΅ΧΧΦΌ ΧΦ΄Χ ΦΌΦ°Χ©ΧΦ΄ΧΧΧΦΌΧͺΦ΅ΧΧΦΌ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ·ΧΦ°ΧΦΌΦ΄ΧΧΦ΄Χ ΧΦΌΦ·Χ¨ ΧΦΈΧΦΈΧ: Χ€ΦΌΦ°Χ¨ΦΈΧ ΧΦ°Χ ΦΈΧ©ΧΦ΄ΧΧ Χ©ΧΦΆΧ ΦΌΦ΄Χ¦Φ°ΧΦΈΧ¨Φ·Χ’, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·ΧΦ°Χ Φ·ΧΦΌΦ·Χ’ ΧΧ³ ΧΦΆΧͺ ΧΦ·ΧΦΌΦΆΧΦΆΧΦ° ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦ°Χ¦ΦΉΧ¨ΦΈΧ’ Χ’Φ·Χ ΧΧΦΉΧ ΧΦΉΧͺΧΦΉ ΧΦ·ΧΦΌΦ΅Χ©ΧΦΆΧ ΧΦΌΦ°ΧΦ΅ΧΧͺ ΧΦ·ΧΧΧ€Φ°Χ©ΧΦ΄ΧΧͺ ΧΦ°ΧΧΦΉΧͺΦΈΧ ΧΦΌΦΆΧ ΧΦ·ΧΦΌΦΆΧΦΆΧΦ° Χ’Φ·Χ ΧΦ·ΧΦΌΦ·ΧΦ΄ΧͺΧ΄. ΧΦ΄ΧΦΌΦ°Χ§ΦΈΧΦΈΧΦ·Χ¨ Χ΄ΧΦΌΦ°ΧΦ΅ΧΧͺ ΧΦ·ΧΧΧ€Φ°Χ©ΧΦ΄ΧΧͺΧ΄, ΧΦ΄ΧΦΌΦ°ΧΦΈΧ ΧΦΌΦ°Χ’Φ·Χ ΧΦ·Χ©ΧΦ°ΧͺΦΌΦΈΧ Χ’ΦΆΧΦΆΧ ΧΦ²ΧΦΈΧ.
Β§ Apropos a king, the Sages taught that when the verse states: βWhen a king sinsβ (Leviticus 4:22), this serves to exclude a king who is ill. The Gemara asks: Due to the fact that he is ill, is he removed from his sovereignty? Rav Avdimi bar αΈ€ama said: The reference is not to all illnesses; rather, it is to exclude a king who is afflicted with leprosy, as it is stated concerning King Azariah: βAnd the Lord afflicted the king, so that he was a leper until the day of his death, and dwelt in an independent house. And Jotham, son of the king, was over the household, judging the people of the landβ (IIΒ Kings 15:5). Azariah was removed from his sovereignty when he was afflicted with leprosy. The Gemara comments: From the fact that the verse states: βIn an independent house,β by inference it may be understood that until now he was a servant, i.e., he was in servitude to the people.
ΧΦΌΦ΄Χ ΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦ²ΧΧΦΉ ΧΦΈΧΦ°ΧΦ΄Χ ΧΦΌΦ΄Χ‘Φ°Χ€Φ΄ΧΧ Φ°ΧͺΦΌΦΈΧ, ΧΦΌΦ·ΧΦ²ΧΦ΅Χ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ ΧΦ²ΧΦΈΧ Χ€ΦΌΦ΄ΧΧͺΦΌΦΈΧ, ΧΦΌΦ·ΧΦ²ΧΦ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦ²ΧΦΈΧ Χ€ΦΌΦ΄ΧΧͺΦΌΦΈΧ ΧΦ°Χ‘ΧΦΌΧΦ°ΧͺΦΌΦΈΧ. Χ©ΧΦ°ΧΦ΄ΧΧ Χ€ΦΌΦ΄ΧΧͺΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ, Χ‘Φ°ΧΦ·ΧΦ° ΧΦ·Χ‘ΦΌΧΦΌΧΦ°ΧͺΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ·. ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦ΄Χ ΧΦ²ΧΦΈΧ ΧΦΈΧΦ°Χ’Φ·ΧͺΦΌΦ° ΧΦΌΦ°ΧΦΈΧΦ΅Χ ΧΦ·Χ Χ’Φ΄ΧΦΌΧΦΌΧΦΈΧ ΧΦΌΧΦΌΧΦΌΦ΅Χ ΧΦ·ΧΧ ΧΦΌΦ°ΧΦ·ΧΦ°ΧͺΦ΅ΧΧͺ Χ‘ΧΦΌΧΦ°ΧͺΦΌΦΈΧ? ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦΌΧΦΉΧΦΈΧ ΧΦΆΧΦΈΧ ΧΦ°Χ©ΧΦ΄ΧΦ°Χ’Φ΄ΧΧ Χ©ΧΦΈΧ ΦΈΧ Χ’ΧΦΉΧΦΆΧ ΧΦΌΧΦ·ΧͺΦ°Χ’ΦΆΧ ΧΦΆΧͺ (ΧΦ·Χ‘ΦΌΦ°Χ€Φ΄ΧΧ ΧΦΉΧͺ) [ΧΦ·Χ‘ΦΌΦ·Χ€ΦΌΦΈΧ Φ΄ΧΧ], ΧΦ°ΧΦΈΧΦ·Χ¨Φ°ΧͺΦΌΦ΄Χ: Χ©ΧΦΆΧΦΌΦΈΧ ΧΦ·Χ’Φ²ΧΦΆΧ ΧΦ°ΧΦ·ΧͺΦ°Χ’ΦΆΧ [ΧΧΦΉΧͺΦΈΧ ΧΦΌ].
The Gemara notes: This is similar to that incident where Rabban Gamliel and Rabbi Yehoshua were traveling together on a ship. Rabban Gamliel had sufficient bread for the journey. Rabbi Yehoshua also had sufficient bread, and additionally he had flour. The journey lasted longer than expected, and Rabban Gamlielβs bread was finished. He relied on Rabbi Yehoshuaβs flour for nourishment. Rabban Gamliel said to Rabbi Yehoshua: Did you know from the outset that we would have so substantial a delay? Is that the reason that you brought flour with you? Rabbi Yehoshua said to Rabban Gamliel: There is one star that rises once in seventy years and misleads sailors at sea, causing their journeys to be extended. And I said: Perhaps that star will rise during our journey and mislead us.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦΌΧΧ ΧΦΌΦΈΧΦ° ΧΦΌΦ°ΧΦΈΧΦ°ΧΦΈ, ΧΦ°ΧΦ·ΧͺΦΌΦΈΧ Χ’ΧΦΉΧΦΆΧ ΧΦΌΦ΄Χ‘Φ°Χ€Φ΄ΧΧ ΦΈΧ? ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: Χ’Φ·Χ Χ©ΧΦΆΧΦ·ΧͺΦΌΦΈΧ ΧͺΦΌΦΈΧΦ΅ΧΦΌΦ· Χ’ΦΈΧΦ·Χ, ΧͺΦΌΦ°ΧΦ·ΧΦΌ Χ’Φ·Χ Χ©ΧΦ°Χ Φ΅Χ ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΦ΅Χ©Χ ΧΦ°ΧΦΈ ΧΦΌΦ·ΧΦΌΦ·ΧΦΌΦΈΧ©ΧΦΈΧ, Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦ·Χ‘ΦΌΦΈΧΦΈΧ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦΌΦΆΧ ΧΦΌΧΦΌΧΦ°ΧΦΌΦ°ΧΦΈΧ, Χ©ΧΦΆΧΦΌΧΦΉΧΦ°Χ’Φ΄ΧΧ ΧΦ°Χ©ΧΦ·Χ’Φ΅Χ¨ ΧΦΌΦ·ΧΦΌΦΈΧ ΧΦ΄Χ€ΦΌΧΦΉΧͺ ΧΦ΅Χ©Χ ΧΦΌΦ·ΧΦΌΦΈΧ, ΧΦ°ΧΦ΅ΧΧ ΧΦΈΧΦΆΧ Χ€ΦΌΦ·Χͺ ΧΦΆΧΦ±ΧΧΦΉΧ ΧΦ°ΧΦΉΧ ΧΦΌΦΆΧΦΆΧ ΧΦ΄ΧΦ°ΧΦΌΧΦΉΧ©Χ! Χ ΦΈΧͺΦ·Χ ΧΦΌΦ·Χ’Φ°ΧͺΦΌΧΦΉ ΧΦ°ΧΧΦΉΧ©ΧΦ΄ΧΧΦΈΧ ΧΦΌΦΈΧ¨ΦΉΧΧ©Χ.
Rabban Gamliel said to him: So much wisdom is at your disposal, and you board a ship to earn your livelihood? Rabbi Yehoshua said to him: Before you wonder about me, wonder about two students that you have on dry land, Rabbi Elazar αΈ€isma and Rabbi YoαΈ₯anan ben Gudgeda, who are so wise that they know how to calculate how many drops of water there are in the sea, and yet they have neither bread to eat nor a garment to wear. Rabban Gamliel made up his mind to seat them at the head of the academy.
ΧΦΌΦ°Χ©ΧΦΆΧ’ΦΈΧΦΈΧ, Χ©ΧΦΈΧΦ·Χ ΧΦΈΧΦΆΧ ΧΦ°ΧΦΉΧ ΧΦΌΦΈΧΧΦΌ, ΧΦΈΧΦ·Χ¨ ΧΦ°Χ©ΧΦΈΧΦ·Χ ΧΦΌΧΦΈΧΧΦΌ. ΧΦΈΧΦ·Χ¨ ΧΦΈΧΦΆΧ: ΧΦΌΦ΄ΧΦ°ΧΧΦΌΧΦΌΦ΄ΧΧ ΧΦ·ΧͺΦΌΦΆΧ Χ©ΧΦΆΧ©ΦΌΧΦ°Χ¨ΦΈΧ¨ΦΈΧ ΧΦ²Χ Φ΄Χ Χ ΧΦΉΧͺΦ΅Χ ΧΦΈΧΦΆΧ?
When Rabban Gamliel ascended to dry land, he sent a messenger to them to tell them to come so that he could appoint them and they did not come. He again sent a messenger to them and they came. Rabban Gamliel said to them: Do you imagine that I am granting you authority, and since you did not want to accept the honor you did not come when I sent for you?
Χ’Φ·ΧΦ°ΧΧΦΌΧͺ ΧΦ²Χ Φ΄Χ Χ ΧΦΉΧͺΦ΅Χ ΧΦΈΧΦΆΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·ΧΦ°ΧΦ·ΧΦΌΦ°Χ¨ΧΦΌ ΧΦ΅ΧΦΈΧΧ ΧΦ΅ΧΧΦΉΧ¨ ΧΦ΄Χ ΧΦ·ΧΦΌΧΦΉΧ ΧͺΦΌΦ΄ΧΦ°ΧΦΆΧ Χ’ΦΆΧΦΆΧ ΧΦΈΧ’ΦΈΧ ΧΦ·ΧΦΌΦΆΧΧ΄.
I am granting you servitude, as it is stated: βAnd they spoke to him saying: If you will be a servant to this people todayβ (IΒ Kings 12:7). This explains the phrase βin an independent house.β
ΧͺΦΌΦΈΧ ΧΦΌ Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ: Χ΄ΧΦ²Χ©ΧΦΆΧ¨ Χ ΦΈΧ©ΧΦ΄ΧΧ ΧΦΆΧΦ±ΧΦΈΧΧ΄, ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦΌΦΆΧ ΧΦ·ΧΦΌΦ·ΧΧ: ΧΦ·Χ©ΧΦ°Χ¨Φ΅Χ ΧΦ·ΧΦΌΧΦΉΧ¨ Χ©ΧΦΆΧΦ·Χ ΦΌΦΈΧ©ΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΧΦΉ ΧΦ΅ΧΦ΄ΧΧ Χ§ΧΧ¨Φ°ΧΦΌΦΈΧ Χ’Φ·Χ Χ©ΧΦ΄ΧΦ°ΧΦΈΧͺΧΦΉ. ΧΦ΄Χ Χ ΦΈΧ©ΧΦ΄ΧΧ Χ©ΧΦΆΧΦΌΧΦΉ ΧΦ΅ΧΦ΄ΧΧ Χ§ΧΧ¨Φ°ΧΦΌΦΈΧ, Χ¦ΦΈΧ¨Φ΄ΧΧΦ° ΧΦ·ΧͺΦΌΦΈΧ ΧΧΦΉΧΦ·Χ¨ ΧΦ·ΧΧΦΌ ΧΦΆΧΦ°ΧΧΦΉΧ! ΧΦ°ΧΦ΄Χ Χ’Φ·Χ Χ©ΧΦ΄ΧΦ°ΧΦΈΧͺΧΦΉ ΧΦ΅ΧΦ΄ΧΧ Χ§ΧΧ¨Φ°ΧΦΌΦΈΧ, Χ¦ΦΈΧ¨Φ΄ΧΧΦ° ΧΦ·ΧͺΦΌΦΈΧ ΧΧΦΉΧΦ·Χ¨ ΧΦ·ΧΧΦΌ ΧΦ°ΧΧΦΉΧ ΧΦΉ!
Β§ The Sages taught: The verse states concerning a king: βWhen [asher] a king sinsβ (Leviticus 4:22). Rabbi YoαΈ₯anan ben Zakkai said: Happy [ashrei] is the generation whose king feels the need to bring an offering for his unwitting transgression. If the generationβs king brings an offering, you must say all the more so what a commoner will do to atone for his sin, i.e., he will certainly bring an offering. And if the king brings an offering for his unwitting transgression, you must say all the more so what he will do to atone for his intentional transgression, i.e., he will certainly repent.
ΧΦ·ΧͺΦ°Χ§Φ΅ΧΧ£ ΧΦ·ΧΦΌ Χ¨ΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦΈΧ: ΧΦΆΧΦΌΦΈΧ ΧΦ΅Χ’Φ·ΧͺΦΌΦΈΧ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦ°ΧΦ΅Χͺ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΈΧΦΈΧ ΧΦ΄Χ ΧΦ·Χ§ΦΌΦΉΧΦΆΧ©Χ ΧΦ°Χ©ΧΦ·ΧΦΌΦ΅ΧΧ΄, ΧΦΌΧΦ°ΧΦΈΧ¨ΧΧΦ°Χ’ΦΈΧ ΧΦΌΦΆΧ Χ Φ°ΧΦΈΧ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ ΧΦΌΦ΅ΧΧΦΌ: Χ΄ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΈΧΦΈΧ ΧΦ·ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΆΧΦ±ΧΦ΄ΧΧΧ΄, ΧΦΈΧΦ΄Χ Χ ΦΈΧΦ΅Χ ΧΦΌΦ°ΧΦ·Χ©ΧΦ°Χ¨Φ΅Χ ΧΦ·ΧΦΌΧΦΉΧ¨ ΧΧΦΌΧ! Χ©ΧΦΈΧΧ Φ΅Χ ΧΦΈΧΦΈΧ, ΧΦΌΦ°Χ©ΧΦ·Χ ΦΌΦ΄Χ Χ§Φ°Χ¨ΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΦΌΧΦΌΧ¨Φ΅ΧΧΦΌ.
Rava, son of Rabba, objects to this: If that is so, and the term asher is interpreted in that manner, then concerning that which is written: βAnd he shall pay for that which [asher] he has sinned from the sacred itemβ (Leviticus 5:16), and with regard to Jeroboam, son of Nevat, about whom it is written: βWho [asher] sinned and caused others to sinβ (IΒ Kings 14:16), so too is the interpretation that this generation is happy? The Gemara answers: Here, in the case of a king who brings an offering, it is different, as the verse altered its formulation; in parallel verses, the term βifβ is utilized, e.g., in the verse: βIf the anointed priest shall sinβ (Leviticus 4:3). In the other instances, asher is the standard formulation.
ΧΦΌΦΈΧ¨Φ·Χ©Χ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΌΦ·Χ¨ Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΌΦΈΧ, ΧΦ·ΧΧ ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦΆΧ©Χ ΧΦΆΧΦΆΧ ΧΦ²Χ©ΧΦΆΧ¨ Χ Φ·Χ’Φ²Χ©ΧΦΈΧ Χ’Φ·Χ ΧΦΈΧΦΈΧ¨ΦΆΧ₯ ΧΦ°ΧΧΦΉΧ³Χ΄ β ΧΦ·Χ©ΧΦ°Χ¨Φ΅ΧΧΦΆΧ ΧΦ·Χ¦ΦΌΦ·ΧΦΌΦ΄ΧΧ§Φ΄ΧΧ, Χ©ΧΦΆΧΦΌΦ·ΧΦΌΦ΄ΧΧ’Φ· ΧΦ²ΧΦ΅ΧΧΦΆΧ ΧΦΌΦ°ΧΦ·Χ’Φ²Χ©ΧΦ΅Χ ΧΦΈΧ¨Φ°Χ©ΧΦΈΧ’Φ΄ΧΧ Χ©ΧΦΆΧ Χ’ΧΦΉΧΦΈΧ ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦΈΧ’ΧΦΉΧΦΈΧ ΧΦ·ΧΦΌΦΆΧ. ΧΧΦΉΧ ΧΦΈΧΦΆΧ ΧΦΈΧ¨Φ°Χ©ΧΦΈΧ’Φ΄ΧΧ, Χ©ΧΦΆΧΦΌΦ·ΧΦΌΦ΄ΧΧ’Φ· ΧΦ²ΧΦ΅ΧΧΦΆΧ ΧΦΌΦ°ΧΦ·Χ’Φ²Χ©ΧΦ΅Χ ΧΦ·Χ¦ΦΌΦ·ΧΦΌΦ΄ΧΧ§Φ΄ΧΧ Χ©ΧΦΆΧ Χ’ΧΦΉΧΦΈΧ ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦΈΧ’ΧΦΉΧΦΈΧ ΧΦ·ΧΦΌΦΆΧ.
Apropos the homiletic interpretation of the term asher, Rav NaαΈ₯man bar αΈ€isda interpreted a verse homiletically: What is the meaning of that which is written: βThere is a vanity that is [asher] performed upon the earth; that there are [asher] righteous men to whom it happens according to [asher] the action of the wicked, and there are wicked men to whom it happens according to the action of the righteousβ (Ecclesiastes 8:14)? Happy [ashrei] are the righteous, to whom it happens in this world according to the experiences of the wicked in the World-to-Come, i.e., they suffer in this world. Woe unto the wicked, to whom it happens in this world according to the experiences of the righteous in the World-to-Come, i.e., they enjoy this world.
ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ: ΧΦ·ΧΦΌΧΦΌ Χ¦Φ·ΧΦΌΦ΄ΧΧ§Φ΅Χ ΧΦ΄Χ ΧΦΈΧΦ°ΧΦ΄Χ ΧͺΦΌΦ°Χ¨Φ΅Χ Χ’ΦΈΧΦ°ΧΦ΅Χ ΧΦ΄Χ Χ‘Φ°Χ Φ΅Χ ΧΦ°ΧΧΦΌ? ΧΦΆΧΦΌΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨ΦΈΧΦΈΧ: ΧΦ·Χ©ΧΦ°Χ¨Φ΅ΧΧΦΆΧ ΧΦ·Χ¦ΦΌΦ·ΧΦΌΦ΄ΧΧ§Φ΄ΧΧ Χ©ΧΦΆΧΦΌΦ·ΧΦΌΦ΄ΧΧ’Φ· ΧΦ²ΧΦ΅ΧΧΦΆΧ ΧΦΌΦ°ΧΦ·Χ’Φ²Χ©ΧΦ΅Χ ΧΦΈΧ¨Φ°Χ©ΧΦΈΧ’Φ΄ΧΧ Χ©ΧΦΆΧ Χ’ΧΦΉΧΦΈΧ ΧΦ·ΧΦΌΦΆΧ ΧΦΌΦΈΧ’ΧΦΉΧΦΈΧ ΧΦ·ΧΦΌΦΆΧ, ΧΧΦΉΧ ΧΦΈΧΦΆΧ ΧΦΈΧ¨Φ°Χ©ΧΦΈΧ’Φ΄ΧΧ Χ©ΧΦΆΧΦΌΦ·ΧΦΌΦ΄ΧΧ’Φ· ΧΦ²ΧΦ΅ΧΧΦΆΧ ΧΦΌΦ°ΧΦ·Χ’Φ²Χ©ΧΦ΅Χ ΧΦ·Χ¦ΦΌΦ·ΧΦΌΦ΄ΧΧ§Φ΄ΧΧ Χ©ΧΦΆΧ Χ’ΧΦΉΧΦΈΧ ΧΦ·ΧΦΌΦΆΧ ΧΦΌΦΈΧ’ΧΦΉΧΦΈΧ ΧΦ·ΧΦΌΦΆΧ.
Rava said: Is that to say that if the righteous enjoyed two worlds it would be awful for them? Why must the righteous suffer in this world? Rather, Rava said as follows: Happy are the righteous to whom it happens in this world according to the experiences of the wicked in this world, i.e., happy are the righteous who enjoy this world as well. Woe to the wicked, to whom it happens in this world according to the experiences of the righteous in this world, i.e., like the many righteous people who suffer in this world.
Χ¨Φ·Χ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ ΧΦ°Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ ΧΦΌΦ°Χ¨Φ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦ²ΧͺΧΦΉ ΧΦ°Χ§Φ·ΧΦΌΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨ΦΈΧΦΈΧ, ΧΦ²ΧΦ·Χ¨ ΧΦ°ΧΧΦΌ: ΧΧΦΉΧ§Φ΅ΧΧΦ°ΧͺΦΌΧΦΌΧ ΧΦ·Χ‘ΦΌΦΆΧΦ°ΧͺΦΌΦΈΧ Χ€ΦΌΦ°ΧΦΈΧ ΧΦΌΧΦ·Χ‘ΦΌΦΆΧΦ°ΧͺΦΌΦΈΧ Χ€ΦΌΦ°ΧΦΈΧ? ΧΦ²ΧΦ·Χ¨ΧΦΌ ΧΦ΅ΧΧΦΌ: ΧΦ΄ΧΧ. ΧΦ΄ΧΧ’Φ·ΧͺΦΌΦ°Χ¨Φ΄ΧΧͺΧΦΌ Χ€ΦΌΧΦΌΧ¨Φ°ΧͺΦΌΦΈΧ? ΧΦ²ΧΦ·Χ¨ΧΦΌ ΧΦ΅ΧΧΦΌ: ΧΦ΄ΧΧ, ΧΦΌΦ΄ΧΦ°ΧΦ·Χ Φ·Χ Χ§Φ·ΧΦΌΦ΄ΧΧ ΦΈΧ ΧΦΌΦ°ΧΦ·Χ¨Φ°Χ’ΦΈΧ. Χ§ΦΈΧ¨Φ΅Χ Χ’Φ²ΧΦ·ΧΦ°ΧΧΧΦΌ: ΧΦ·Χ©ΧΦ°Χ¨Φ΅ΧΧΦΆΧ ΧΦ·Χ¦ΦΌΦ·ΧΦΌΦ΄ΧΧ§Φ΄ΧΧ Χ©ΧΦΆΧΦΌΦ·ΧΦΌΦ΄ΧΧ’Φ· ΧΦ²ΧΦ΅ΧΧΦΆΧ ΧΦΌΦ°ΧΦ·Χ’Φ²Χ©ΧΦ΅Χ ΧΦΈΧ¨Φ°Χ©ΧΦΈΧ’Φ΄ΧΧ Χ©ΧΦΆΧΦΌΦΈΧ’ΧΦΉΧΦΈΧ ΧΦ·ΧΦΌΦΆΧ ΧΦΌΦΈΧ’ΧΦΉΧΦΈΧ ΧΦ·ΧΦΌΦΆΧ.
The Gemara relates: Rav Pappa and Rav Huna, son of Rav Yehoshua, came before Rava. Rava said to them: Have you mastered this tractate and that tractate? They said to him: Yes. Rava said to them: Have you become somewhat wealthy? They said to him: Yes, as each of us bought a parcel of land from which we earn our livelihoods. Rava proclaimed about them: Happy are the righteous, to whom it happens in this world according to the goodness resulting from the actions of the wicked in this world.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ ΧΦΌΦ·Χ¨ ΧΦΈΧ ΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ, ΧΦ·ΧΧ ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦΌΦ΄Χ ΧΦ°Χ©ΧΦΈΧ¨Φ΄ΧΧ ΧΦΌΦ·Χ¨Φ°ΧΦ΅Χ ΧΧ³ ΧΦ°Χ¦Φ·ΧΦΌΦ΄Χ§Φ΄ΧΧ ΧΦ΅ΧΦ°ΧΧΦΌ ΧΦΈΧ ΧΦΌΧ€ΦΉΧ©ΧΦ°Χ’Φ΄ΧΧ ΧΦ΄ΧΦΌΦΈΧ©ΧΦ°ΧΧΦΌ ΧΦΈΧΧ΄? ΧΦΈΧ©ΧΦΈΧ ΧΦ΄Χ©ΧΦ°Χ Φ΅Χ ΧΦΌΦ°Χ Φ΅Χ ΧΦΈΧΦΈΧ Χ©ΧΦΆΧ¦ΦΌΦΈΧΧΦΌ Χ€ΦΌΦ΄Χ‘Φ°ΧΦ΅ΧΧΦΆΧ, ΧΦΆΧΦΈΧ ΧΦ²ΧΦΈΧΧΦΉ ΧΦ°Χ©ΧΧΦΌΧ ΧΦ΄Χ¦Φ°ΧΦΈΧ, ΧΦ°ΧΦΆΧΦΈΧ ΧΦ²ΧΦΈΧΧΦΉ ΧΦ°Χ©ΧΧΦΌΧ ΧΦ²ΧΦ΄ΧΧΦΈΧ ΧΦΌΦ·Χ‘ΦΌΦΈΧ. ΧΦΆΧ Χ©ΧΦΆΧΦ²ΧΦΈΧΧΦΉ ΧΦ°Χ©ΧΧΦΌΧ ΧΦ΄Χ¦Φ°ΧΦΈΧ β Χ΄Χ¦Φ·ΧΦΌΦ΄Χ§Φ΄ΧΧ ΧΦ΅ΧΦ°ΧΧΦΌ ΧΦΈΧΧ΄, ΧΦΆΧ Χ©ΧΦΆΧΦ²ΧΦΈΧΧΦΉ ΧΦ°Χ©ΧΧΦΌΧ ΧΦ²ΧΦ΄ΧΧΦΈΧ ΧΦΌΦ·Χ‘ΦΌΦΈΧ β Χ΄ΧΦΌΧ€ΦΉΧ©ΧΦ°Χ’Φ΄ΧΧ ΧΦ΄ΧΦΌΦΈΧ©ΧΦ°ΧΧΦΌ ΧΦΈΧΧ΄.
Β§ Rabba bar bar αΈ€ana said that Rabbi YoαΈ₯anan said: What is the meaning of that which is written: βFor the ways of the Lord are right, and the righteous will walk in them and transgressors will stumble in themβ (Hosea 14:10)? It is comparable to an incident involving two people who roasted their Paschal offerings. One ate it for the sake of the mitzva, and the other one ate it with gusto, for the sake of excessive eating. With regard to that person who ate it for the sake of the mitzva, it is written: βThe righteous will walk in them.β With regard to that person who ate it for the sake of excessive eating, it is written: βAnd transgressors will stumble in them.β
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ΅ΧΧ©Χ ΧΦΈΧ§Φ΄ΧΧ©Χ: Χ¨ΦΈΧ©ΧΦΈΧ’ Χ§ΦΈΧ¨Φ΅ΧΧͺ ΧΦ΅ΧΧΦΌ? Χ Φ°ΧΦ΄Χ ΧΦΌΦ°ΧΦΈΧ Χ’ΦΈΧΦ΅ΧΧ ΧΦ΄Χ¦Φ°ΧΦΈΧ ΧΦ΄Χ ΧΦ·ΧΦΌΧΦΌΧΦ°ΧΦΈΧ¨, Χ€ΦΌΦΆΧ‘Φ·Χ ΧΦ΄Χ ΧΦΈΧ Χ§ΦΈΧΦΈΧΦ΅ΧΧ? ΧΦΆΧΦΌΦΈΧ: ΧΦΈΧ©ΧΦΈΧ ΧΦ΄Χ©ΧΦ°Χ Φ΅Χ ΧΦΌΦ°Χ Φ΅Χ ΧΦΈΧΦΈΧ, ΧΦΆΧ ΧΦ΄Χ©ΧΦ°ΧͺΦΌΧΦΉ ΧΦ·ΧΦ²ΧΧΦΉΧͺΧΦΉ Χ’Φ΄ΧΦΌΧΦΉ ΧΦΌΦ·ΧΦΌΦ·ΧΦ΄Χͺ, ΧΦ°ΧΦΆΧ ΧΦ΄Χ©ΧΦ°ΧͺΦΌΧΦΉ ΧΦ·ΧΦ²ΧΧΦΉΧͺΧΦΉ Χ’Φ΄ΧΦΌΧΦΉ ΧΦΌΦ·ΧΦΌΦ·ΧΦ΄Χͺ, ΧΦΆΧΦΈΧ Χ Φ΄ΧΦ°ΧΦΌΦ·ΧΦΌΦ°Χ ΦΈΧ ΧΧΦΉ ΧΦ΄Χ©ΧΦ°ΧͺΦΌΧΦΉ, ΧΦ°ΧΦΆΧΦΈΧ Χ Φ΄ΧΦ°ΧΦΌΦ·ΧΦΌΦ°Χ ΦΈΧ ΧΧΦΉ ΧΦ²ΧΧΦΉΧͺΧΦΉ, ΧΦΆΧ Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°ΧΦΌΦ·ΧΦΌΦ°Χ ΦΈΧ ΧΧΦΉ ΧΦ΄Χ©ΧΦ°ΧͺΦΌΧΦΉ β Χ΄Χ¦Φ·ΧΦΌΦ΄Χ§Φ΄ΧΧ ΧΦ΅ΧΦ°ΧΧΦΌ ΧΦΌΦΈΧΧ΄, ΧΦ°ΧΦΆΧ Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°ΧΦΌΦ·ΧΦΌΦ°Χ ΦΈΧ ΧΧΦΉ ΧΦ²ΧΧΦΉΧͺΧΦΉ β Χ΄ΧΦΌΧ€ΦΉΧ©ΧΦ°Χ’Φ΄ΧΧ ΧΦ΄ΧΦΌΦΈΧ©ΧΦ°ΧΧΦΌ ΧΦΈΧΧ΄.
Reish Lakish said to Rabba bar bar αΈ€ana: Did you call the one who ate the Paschal offering for the sake of excessive eating wicked? Although he did not perform the mitzva in the ideal manner, didnβt he eat the Paschal offering? Since he fulfilled the mitzva, how can he be characterized as a transgressor? Rather, it is analogous to an incident involving two people; this one has his wife and his sister with him in a dark house and that one has his wife and his sister with him in a dark house. One of them, his wife happened to come to him and he engaged in intercourse with her, and the other one, his sister happened to come to him and he engaged in intercourse with her. With regard to that one, to whom his wife happened to come, it is written: βThe righteous will walk in them.β With regard to that one, to whom his sister happened to come, it is written: βAnd transgressors will stumble in them.β
ΧΦ΄Χ ΧΦΌΦΈΧΦ΅Χ? ΧΦ²Χ Φ·Χ Χ§ΦΈΧΦΈΧΦ°Χ¨Φ΄ΧΧ Φ·Χ ΧΦ²ΧΦΈΧ ΧΦΌΦΆΧ¨ΦΆΧΦ°, ΧΦ°ΧΦΈΧΦΈΧ Χ©ΧΦ°Χ Φ΅Χ ΧΦΌΦ°Χ¨ΦΈΧΦ΄ΧΧ! ΧΦΆΧΦΌΦΈΧ ΧΦΈΧ©ΧΦΈΧ ΧΦ°ΧΧΦΉΧ ΧΦΌΧ©ΧΦ°ΧͺΦΌΦ΅Χ ΧΦ°Χ ΧΦΉΧͺΦΈΧΧ, ΧΦ΅Χ Χ©ΧΦΆΧ ΦΌΦ΄ΧͺΦ°ΧΦΌΦ·ΧΦΌΦ°ΧΧ ΧΦΌ ΧΦ°Χ©ΧΦ΅Χ ΧΦ΄Χ¦Φ°ΧΦΈΧ β Χ΄Χ¦Φ·ΧΦΌΦ΄Χ§Φ΄ΧΧ ΧΦ΅ΧΦ°ΧΧΦΌ ΧΦΈΧΧ΄, ΧΧΦΌΧ Χ©ΧΦΆΧ ΦΌΦ΄ΧͺΦ°ΧΦΌΦ·ΧΦΌΦ΅ΧΧ ΧΦ°Χ©ΧΦ΅Χ Χ’Φ²ΧΦ΅ΧΧ¨ΦΈΧ β Χ΄ΧΦΌΧ€ΦΉΧ©ΧΦ°Χ’Φ΄ΧΧ ΧΦ΄ΧΦΌΦΈΧ©ΧΦ°ΧΧΦΌ ΧΦΈΧΧ΄.
The Gemara asks: Are these matters comparable? In the verse, we are speaking of one path upon which both the righteous and the wicked walk, and here, in the incident mentioned by Reish Lakish, there are two paths, as the two people are not performing the same action. Rather, it is analogous to the incident involving Lot and his two daughters (see Genesis 19:30β38): With regard to the daughters, who, when engaging in intercourse with their father, intended their action for the sake of a mitzva, as they believed that the world had been destroyed and that only they remained alive, it is written: βThe righteous will walk in them.β With regard to Lot, who intended his action for the sake of a transgression, it is written: βAnd transgressors will stumble in them.β
ΧΦ°ΧΦ΄ΧΦ°ΧΦΈΧ ΧΧΦΌΧ Χ ΦΈΧΦ΅Χ ΧΦ°Χ©ΧΦ΅Χ ΧΦ΄Χ¦Φ°ΧΦΈΧ (ΧΧΦΌΧ ΧΦ°ΧΦ·ΧΦΌΦ΅ΧΧ) [ΧΦ΄ΧΧΦΌΦ·ΧΦΌΦ·ΧΧ]! ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ, ΧΦΌΧΧ ΧΦ·Χ€ΦΌΦΈΧ‘ΧΦΌΧ§ ΧΦ·ΧΦΌΦΆΧ ΧΦ°Χ©ΧΦ΅Χ Χ’Φ²ΧΦ΅ΧΧ¨ΦΈΧ Χ ΦΆΧΦ±ΧΦ·Χ¨.
The Gemara challenges: Perhaps Lot too intended his action for the sake of a mitzva. Rabbi YoαΈ₯anan says that this entire verse: βAnd Lot cast his eyes and beheld the entire plain of the Jordan that it was well watered everywhereβ (Genesis 13:10), is stated in the context of transgression.
Χ΄ΧΦ·ΧΦΌΦ΄Χ©ΦΌΧΦΈΧ ΧΧΦΉΧΧ΄ β Χ΄ΧΦ·ΧͺΦΌΦ΄Χ©ΦΌΧΦΈΧ ΧΦ΅Χ©ΧΦΆΧͺ ΧΦ²ΧΦΉΧ ΦΈΧΧ ΧΦΆΧͺ Χ’Φ΅ΧΧ ΦΆΧΧΦΈΧ΄, Χ΄ΧΦΆΧͺ Χ’Φ΅ΧΧ ΦΈΧΧΧ΄ β Χ΄ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ Χ©ΧΦ΄ΧΦ°Χ©ΧΧΦΉΧ [ΧΦ°ΧΧΦΉΧ³] ΧΧΦΉΧͺΦΈΧΦΌ Χ§Φ·Χ ΧΦ΄Χ ΧΦΌΦ΄Χ ΧΦ΄ΧΧ ΧΦΈΧ©ΧΦ°Χ¨ΦΈΧ ΧΦ°Χ’Φ΅ΧΧ ΦΈΧΧ΄, Χ΄ΧΦ·ΧΦΌΦ·Χ¨Φ°ΧΧ΄ β Χ΄ΧΦ·ΧΦΌΦ·Χ¨Φ°Χ ΧΦΉΧͺΦΈΧΦΌ Χ©ΧΦ°ΧΦΆΧ ΧΦΌΦΆΧ ΧΦ²ΧΧΦΉΧ¨Χ΄, Χ΄ΧΦΆΧͺ ΧΦΌΧΧ ΧΦΌΦ΄ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦ·Χ¨Φ°ΧΦΌΦ΅ΧΧ΄ β Χ΄ΧΦΌΦ΄Χ ΧΦ°Χ’Φ·Χ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΧΦΉΧ ΦΈΧ Χ’Φ·Χ ΧΦΌΦ΄ΧΦΌΦ·Χ¨ ΧΦΈΧΦΆΧΧ΄, Χ΄ΧΦΌΦ΄Χ ΧΦ»ΧΦΌΦΈΧΦΌ ΧΦ·Χ©ΧΦ°Χ§ΦΆΧΧ΄ β Χ΄ΧΦ΅ΧΦ°ΧΦΈΧ ΧΦ·ΧΦ²Χ¨Φ΅Χ ΧΦ°ΧΦ·ΧΦ²ΧΦ·Χ Χ ΦΉΧͺΦ°Χ Φ΅Χ ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦΌΧΦ΅ΧΧΦ·Χ Χ¦Φ·ΧΦ°Χ¨Φ΄Χ ΧΦΌΧ€Φ΄Χ©ΧΦ°ΧͺΦΌΦ΄Χ Χ©ΧΦ·ΧΦ°Χ Φ΄Χ ΧΦ°Χ©ΧΦ΄Χ§ΦΌΧΦΌΧΦΈΧΧ΄.
He explains: βAnd Lot cast his eyesβ is an allusion to the verse: βHis masterβs wife cast her eyes upon Joseph and said: Lie with meβ (Genesis 39:7). βHis eyesβ is an allusion to the verse: βAnd Samson said: Get her for me, as she is pleasing to my eyesβ (Judges 14:3). βAnd beheldβ is an allusion to the verse: βAnd Shechem, son of Hamor, the prince of the land, beheld her; and he took her and lay with herβ (Genesis 34:2). βThe entire plain [kikar] of the Jordanβ is an allusion to the verse: βFor on account of a prostitute a man is brought to a loaf [kikar] of breadβ (Proverbs 6:26). βThat it was well watered [mashke] everywhereβ is an allusion to the verse βI will follow my lovers, givers of my bread and my water, my wool and my flax, my oil and my drink [veshikkuyai]β (Hosea 2:7).
ΧΦ°ΧΦΈΧ ΧΦ΅ΧΧ ΦΈΧ‘ ΧΦ²Χ Φ΄ΧΧ‘! ΧͺΦΌΦΈΧ ΦΈΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ ΧΦΌΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ Φ΄Χ: ΧΦΈΧΦΌΦΈΧ Χ ΦΈΧ§ΧΦΌΧ Χ’Φ·Χ ΧΦΈΧΧ Χ©ΧΦΆΧΦΌΦ°Χ΄Χ§ΧΦΌΧΦΈΧΦΌΧ΄ Χ©ΧΦΆΧ ΧΦΌΦ°ΧΦ΄ΧΧ¨ΦΈΧ? ΧΧΦΉΧΦ·Χ¨ ΧΦΈΧΦ°, Χ©ΧΦΆΧΦΌΦ°Χ©ΧΦ΄ΧΦ°ΧΦΈΧΦΌ ΧΦΈΧ ΧΦΈΧΦ·Χ’ ΧΦ²ΧΦΈΧ ΧΦΌΦ°Χ§ΧΦΌΧΦΈΧΦΌ ΧΦΈΧΦ·Χ’. ΧΦΌΧΦ·ΧΧ ΧΦ²ΧΦΈΧ ΧΦ΅ΧΧΦΌ ΧΦ°ΧΦΆΧ’Φ°ΧΦΌΦ·Χ? ΧΦ·ΧΧ ΧΦΌΦ·ΧΦ²ΧΦΈΧ ΧΦ²ΧΦΈΧ! Χ ΦΈΧ€Φ°Χ§ΦΈΧ ΧΦ΄ΧΧ ΦΌΦ·ΧΦΌ ΧΦΌΦ΄ΧΦ°Χ€Φ·Χ Φ°ΧΦΈΧ ΧΦ·ΧΦ²Χ¨Φ΄ΧΧ ΦΈΧ ΧΦΈΧ ΧΦ΄ΧΧΦΌΦ°Χ’Φ΄Χ ΧΦ΅ΧΧΦΌ ΧΦ°ΧΦ΄ΧΧ©ΧΦ°ΧͺΦΌΦ΅Χ.
The Gemara asks: Why is Lot accused of wrongdoing? Wasnβt he the victim of circumstances beyond his control, as he was drunk and asleep? It is taught in the name of Rabbi Yosei bar Rabbi αΈ€oni: Why is it dotted over the letter vav that is in the word βbekumahβ written with regard to Lotβs elder daughter in the verse: βAnd he knew not when she lay down, nor when she arose [bekumah]β (Genesis 19:33)? It is to say to you that when she lay down he did not know; but when she arose, he knew. Therefore, his action was not completely beyond his control. The Gemara asks: And what was he to do? What was, was. The Gemara answers: He should have derived from it that on the following night he should not drink. Since he drank again, this indicates that he did so with intent to engage in intercourse with his other daughter.
ΧΦΌΦΈΧ¨Φ΅Χ©Χ Χ¨Φ·ΧΦΌΦΈΧ, ΧΦ·ΧΧ ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦΈΧ Χ Φ΄Χ€Φ°Χ©ΧΦΈΧ’ ΧΦ΄Χ§ΦΌΦ΄Χ¨Φ°ΧΦ·Χͺ Χ’ΦΉΧ ΧΦΌΧΦ΄ΧΦ°ΧΦΈΧ Φ΄ΧΧ ΧΦΌΦ΄ΧΦ°Χ¨Φ΄ΧΧΦ· ΧΦ·Χ¨Φ°ΧΧΦΉΧΧ΄? Χ΄ΧΦΈΧ Χ Φ΄Χ€Φ°Χ©ΧΦΈΧ’ ΧΦ΄Χ§ΦΌΦ΄Χ¨Φ°ΧΦ·Χͺ Χ’ΦΉΧΧ΄ β ΧΦΆΧ ΧΧΦΉΧ Χ©ΧΦΆΧ€ΦΌΦ΅ΧΧ¨Φ·Χ©Χ ΧΦ΅ΧΦ·ΧΦ°Χ¨ΦΈΧΦΈΧ, Χ΄ΧΦΌΧΦ΄ΧΦ°ΧΦΈΧ Φ΄ΧΧ ΧΦΌΦ΄ΧΦ°Χ¨Φ΄ΧΧΦ· ΧΦ·Χ¨Φ°ΧΧΦΉΧΧ΄ β Χ©ΧΦΆΧΦ΅ΧΦ΄ΧΧ ΧΦ΄ΧΦ°ΧΦΈΧ Φ΄ΧΧ ΧΦΌΦ΅ΧΧ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦ°Χ’Φ·ΧΦΌΧΦΉΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦΉΧ ΧΦΈΧΦΉΧ Χ’Φ·ΧΦΌΧΦΉΧ Φ΄Χ ΧΦΌΧΧΦΉΧΦΈΧΦ΄Χ ΧΦΌΦ΄Χ§Φ°ΧΦ·Χ ΧΧ³Χ΄.
Apropos Lot, Rabba taught: What is the meaning of that which is written: βA brother betrayed a strong city, and their contentions are like the bars of a castleβ (Proverbs 18:19)? βA brother betrayed a strong cityβ; that is Lot, who parted from Abraham. βAnd their contentions are like the bars of a castleβ is stated because he, i.e., Lot, introduced contention between Israel and Ammon, as it is stated: βAn Ammonite or a Moabite shall not enter into the congregation of the Lordβ (Deuteronomy 23:4).
ΧΦΌΦΈΧ¨Φ΅Χ©Χ Χ¨ΦΈΧΦΈΧ, ΧΦ°ΧΦ΄ΧΧͺΦΌΦ΅ΧΧΦΈΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ¦Φ°ΧΦΈΧ§, ΧΦ·ΧΧ ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦ°ΧͺΦ·ΧΦ²ΧΦΈΧ ΧΦ°ΧΦ·Χ§ΦΌΦ΅Χ©Χ Χ Φ΄Χ€Φ°Χ¨ΦΈΧ (ΧΦΌΧΦ°ΧΦΈΧ) [ΧΦΌΦ°ΧΦΈΧ] ΧͺΦΌΧΦΌΧ©ΧΦ΄ΧΦΌΦΈΧ ΧΦ΄ΧͺΦ°ΧΦΌΦ·ΧΦΌΦΈΧ’Χ΄? Χ΄ΧΦ°ΧͺΦ·ΧΦ²ΧΦΈΧ ΧΦ°ΧΦ·Χ§ΦΌΦ΅Χ©Χ Χ Φ΄Χ€Φ°Χ¨ΦΈΧΧ΄ β ΧΦΆΧ ΧΧΦΉΧ Χ©ΧΦΆΧ ΦΌΦ΄Χ€Φ°Χ¨ΦΈΧ ΧΦ΅ΧΦ·ΧΦ°Χ¨ΦΈΧΦΈΧ. Χ΄(ΧΦΌΧΦ°ΧΦΈΧ) [ΧΦΌΦ°ΧΦΈΧ] ΧͺΦΌΧΦΌΧ©ΧΦ΄ΧΦΌΦΈΧ ΧΦ΄ΧͺΦ°ΧΦΌΦ·ΧΦΌΦΈΧ’Χ΄ β Χ©ΧΦΆΧ ΦΌΦ΄ΧͺΦ°ΧΦΌΦ·ΧΦΌΦΈΧ Χ§Φ°ΧΧΦΉΧ ΧΦΉ ΧΦΌΦ°ΧΦΈΧͺΦΌΦ΅Χ ΧΦΌΦ°Χ Φ΅Χ‘Φ΄ΧΦΌΧΦΉΧͺ ΧΦΌΧΦ°ΧΦΈΧͺΦΌΦ΅Χ ΧΦ΄ΧΦ°Χ¨ΦΈΧ©ΧΧΦΉΧͺ. ΧΦΌΦ΄ΧͺΦ°Χ Φ·Χ: Χ’Φ·ΧΦΌΧΦΉΧ Φ΄Χ ΧΦΌΧΧΦΉΧΦΈΧΦ΄Χ ΧΦ²Χ‘ΧΦΌΧ¨Φ΄ΧΧ ΧΦ΄Χ‘ΦΌΧΦΌΧ¨ Χ’ΧΦΉΧΦΈΧ.
Rava taught, and some say it was Rabbi YitzαΈ₯ak who taught: What is the meaning of that which is written: βHe that separates himself seeks his own desire, and snarls against all sound wisdomβ (Proverbs 18:1)? βHe that separates himself seeks his own desireβ; that is Lot, who separated from Abraham to pursue his lust. βAnd snarls [yitgalla] against all sound wisdomβ; his shame was revealed [shenitgalla] in synagogues and study halls, where the halakha concerning his offspring is taught; as we learned in a mishna (Yevamot 76a): An Ammonite and a Moabite, descendants of Lot, are forbidden with a permanent prohibition.
ΧΦ°ΧΦΈΧΦ·Χ¨ Χ’ΧΦΌΧΦΌΦΈΧ: ΧͺΦΌΦΈΧΦΈΧ¨ ΧΦ΄Χ ΦΌΦ°ΧͺΦΈΧ ΧΦ°ΧΦ΄ΧΧΦ°Χ¨Φ΄Χ ΧΦ΄ΧΧ ΦΌΦΈΧ. ΧͺΦΌΦΈΧΦΈΧ¨ ΧΦ΄Χ ΦΌΦ°ΧͺΦΈΧ β ΧΦΈΧ¦Φ°ΧΧΦΌ ΧΦ΄ΧΦΌΦΆΧ ΦΌΦΈΧ ΧΦ°ΧΦΈΧΦ΄ΧΧ ΧΦΌΧ Φ°ΧΦ΄ΧΧΦ΄ΧΧ, ΧΦ΄ΧΧΦ°Χ¨Φ΄Χ ΧΦ΄ΧΧ ΦΌΦΈΧ β Χ ΦΈΧ€Φ°ΧΧΦΌ ΧΦΌΦ·ΧΦΌΦΈΧ Χ¨Φ°ΧΦΈΧΧΦΉΧͺ ΧΦ΄ΧΦΌΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ΄Χ¦Φ°ΧΦΈΧ§: ΧΦΌΦ°ΧΧΦΉΧΦΈΧ Χ’Φ²ΧΦ΅ΧΧ¨ΦΈΧ ΧΦ΄Χ©ΧΦ°ΧΦΈΧΦΌ ΧΦ΄ΧΦΌΦ΄Χ¦Φ°ΧΦΈΧ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ΄Χ©ΧΦ°ΧΦΈΧΦΌ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧͺΦΌΦ°ΧΦΉΧ¨Φ·ΧΦ° ΧΦ΄Χ ΦΌΦΈΧ©ΧΦ΄ΧΧ ΧΦΈΧ’Φ΅Χ ΧΦ΅Χ©ΧΦΆΧͺ ΧΦΆΧΦΆΧ¨ ΧΦ·Χ§ΦΌΦ΅ΧΧ Φ΄Χ ΧΦ΄Χ ΦΌΦΈΧ©ΧΦ΄ΧΧ ΧΦΌΦΈΧΦΉΧΦΆΧ ΧͺΦΌΦ°ΧΦΉΧ¨ΦΈΧΦ°Χ΄, ΧΦ·ΧΧ Χ Φ΄ΧΧ Φ°ΧΧΦΌ Χ΄Χ ΦΈΧ©ΧΦ΄ΧΧ ΧΦΌΦΈΧΦΉΧΦΆΧΧ΄? Χ©ΧΦΈΧ¨ΦΈΧ, Χ¨Φ΄ΧΦ°Χ§ΦΈΧ, Χ¨ΦΈΧΦ΅Χ ΧΦ°ΧΦ΅ΧΦΈΧ.
Β§ And Ulla says: Tamar engaged in licentiousness with Judah (see Genesis, chapter 38), and Zimri engaged in licentiousness with Cozbi (see Numbers 25:6β9). Tamar engaged in licentiousness, and kings and prophets emerged from her. Zimri engaged in licentiousness, and tens of thousands from the Jewish people fell. Rav NaαΈ₯man bar YitzαΈ₯ak says: A transgression performed for the sake of Heaven is greater than a mitzva performed not for its own sake, as it is stated: βBlessed above women shall be Yael, the wife of Heber the Kenite, above women in the tent shall she be blessedβ (Judges 5:24). Who are these βwomen in the tentβ? They are Sarah, Rebecca, Rachel, and Leah, and Yael is more blessed than they are. Apparently, a mitzva performed not for its own sake is a negative phenomenon.
ΧΦ΄ΧΧ Φ΄Χ? ΧΦ°ΧΦΈΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: ΧΦ°Χ’ΧΦΉΧΦΈΧ ΧΦ·Χ’Φ²Χ‘ΧΦΉΧ§ ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧͺΧΦΉΧ¨ΦΈΧ ΧΦΌΧΦ°ΧΦ΄Χ¦Φ°ΧΦΉΧͺ ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ΄Χ©ΧΦ°ΧΦΈΧΦΌ, Χ©ΧΦΆΧΦΌΦ΄ΧͺΦΌΧΦΉΧΦ° Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ΄Χ©ΧΦ°ΧΦΈΧΦΌ ΧΦΌΦΈΧ ΧΦ΄Χ©ΧΦ°ΧΦΈΧΦΌ. ΧΦ΅ΧΧΦΈΧ: ΧΦΌΦ°ΧΦ΄Χ¦Φ°ΧΦΈΧ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ΄Χ©ΧΦ°ΧΦΈΧΦΌ.
The Gemara asks: Is that so? But doesnβt Rav Yehuda say that Rav says: A person should always engage in Torah study and the performance of mitzvot, even if he does so not for its own sake, as through the performance of mitzvot not for its own sake, one gains understanding and comes to perform them for its own sake. Apparently, even when performed not for its own sake a mitzva is still a positive phenomenon. The Gemara emends the statement: Say that the status of a transgression performed for the sake of Heaven is like that of a mitzva performed not for its own sake.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: Χ©ΧΦΆΧΦ·Χ’ ΧΦΌΦ°Χ’Φ΄ΧΧΧΦΉΧͺ ΧΦΌΦΈΧ’Φ·Χ ΧΧΦΉΧͺΧΦΉ Χ¨ΦΈΧ©ΧΦΈΧ’ ΧΦΌΦ°ΧΧΦΉΧͺΦΈΧΦΌ Χ©ΧΦΈΧ’ΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦΌΦ΅ΧΧ Χ¨Φ·ΧΦ°ΧΦΆΧΧΦΈ ΧΦΌΦΈΧ¨Φ·Χ’ Χ ΦΈΧ€Φ·Χ Χ©ΧΦΈΧΦΈΧ ΧΦ°ΧΧΦΉΧ³Χ΄. ΧΦ°ΧΦΈΧ Χ§ΦΈΧ ΧΦ΄ΧΧͺΦ°ΧΦ·Χ Φ°ΧΦΈΧ ΧΦ΅Χ’Φ²ΧΦ΅ΧΧ¨ΦΈΧ? ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦ΄Χ©ΦΌΧΧΦΌΧ Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ ΧΧΦΉΧΦ·ΧΧ: ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΧΦΉΧΦΈΧͺΦΈΧ Χ©ΧΦΆΧ Χ¨Φ°Χ©ΧΦΈΧ’Φ΄ΧΧ Χ¨ΦΈΧ’ΦΈΧ ΧΦ΄ΧΧ ΧΦ΅Χ¦ΦΆΧ Χ¦Φ·ΧΦΌΦ΄ΧΧ§Φ΄ΧΧ.
Apropos Yael, Rabbi YoαΈ₯anan says: That wicked man Sisera performed seven acts of intercourse with Yael at that time, as it is stated: βBetween her legs he crouched, he fell, he lay; between her legs he crouched, he fell; where he crouched, there he fell deadβ (Judges 5:27). Each of the seven verbs is a euphemism for intercourse. The Gemara asks: But didnβt she experience pleasure from the transgression of engaging in intercourse with Sisera? Why does the verse praise her? Rabbi YoαΈ₯anan says in the name of Rabbi Shimon ben YoαΈ₯ai: Even the good provided by the wicked is bad for the righteous, so Yael did not experience any pleasure from her intercourse with Sisera.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: ΧΦ°Χ’ΧΦΉΧΦΈΧ ΧΦ·Χ’Φ²Χ‘ΧΦΉΧ§ ΧΦΈΧΦΈΧ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ ΧΦΌΧΦ·ΧΦΌΦ΄Χ¦Φ°ΧΦΉΧͺ ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ΄Χ©ΧΦ°ΧΦΈΧΦΌ, Χ©ΧΦΆΧΦΌΦ΄ΧͺΦΌΧΦΉΧΦ° Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ΄Χ©ΧΦ°ΧΦΈΧΦΌ ΧΦΌΦΈΧ ΧΦ΄Χ©ΧΦ°ΧΦΈΧΦΌ, Χ©ΧΦΆΧΦΌΦ΄Χ©ΧΦ°ΧΦ·Χ¨ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’Φ΄ΧΧ ΧΦΌΧ©ΧΦ°Χ Φ·ΧΦ΄Χ Χ§ΧΧ¨Φ°ΧΦΌΦΈΧ ΧΦΉΧͺ Χ©ΧΦΆΧΦ΄Χ§Φ°Χ¨Φ΄ΧΧ ΧΦΌΦΈΧΦΈΧ§ ΧΦΈΧ¨ΦΈΧ©ΧΦΈΧ’, ΧΦΈΧΦΈΧ ΧΦ°ΧΦΈΧ¦Φ°ΧͺΦΈΧ ΧΦ΄ΧΦΌΦΆΧ ΦΌΧΦΌ Χ¨ΧΦΌΧͺ, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ: Χ¨ΧΦΌΧͺ ΧΦΌΦ·Χͺ ΧΦΌΦ°Χ ΧΦΉ Χ©ΧΦΆΧ Χ’ΦΆΧΦ°ΧΧΦΉΧ, ΧΦΌΦΆΧ ΧΦΌΦ°Χ ΧΦΉ Χ©ΧΦΆΧ ΧΦΌΦΈΧΦΈΧ§ ΧΦΆΧΦΆΧΦ° ΧΧΦΉΧΦΈΧ.
Rav Yehuda says that Rav says: A person should always engage in Torah study and the performance of mitzvot, even if he does so not for its own sake, as through the performance of mitzvot not for its own sake, one gains understanding and comes to perform them for its own sake. Proof for this can be adduced from the incident involving Balak, as in reward for the forty-two offerings that Balak the wicked sacrificed to God, despite the fact that he did this in order to curse the Jewish people (see Numbers, chapter 23), he merited and Ruth emerged from him, as Rabbi Yosei, son of Rabbi αΈ€anina, says: Ruth was the daughter of the son of Eglon, the son of the son of Balak, king of Moab.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ΄Χ ΦΌΦ·ΧΦ΄Χ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ ΧΦ°Χ§Φ·Χ€ΦΌΦ΅ΧΦ· ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ Χ©ΧΦ°ΧΦ·Χ¨ Χ©ΧΦ΄ΧΧΦΈΧ Χ ΦΈΧΦΈΧ? ΧΦ΅ΧΦΈΧΦΈΧ, ΧΦΌΦ°ΧΦ΄ΧΧΦΌΧΦΌ ΧΦΌΦ°ΧΦ΄ΧΧ¨ΦΈΧ ΧΦΌΦ΄Χ§Φ°Χ¨ΦΈΧΧͺΦ΅ΧΧΦΌ ΧΧΦΉΧΦΈΧ, ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·ΧΦ²ΧΦΈΧ ΦΈΧ ΧΦ°ΧΦΉΧ©ΧΦΆΧ: Χ΄ΧΦ·Χ ΧͺΦΌΦΈΧ¦Φ·Χ¨ ΧΦΆΧͺ ΧΧΦΉΧΦΈΧ ΧΦ°ΧΦ·Χ ΧͺΦΌΦ΄ΧͺΦ°ΧΦΌΦΈΧ¨ ΧΦΈΧ ΧΦ΄ΧΦ°ΧΦΈΧΦΈΧΧ΄. ΧΦ΄ΧΦ°ΧΦΈΧΦΈΧ
Β§ Apropos Lot and his daughters, Rabbi αΈ€iyya bar Abba says that Rabbi YoαΈ₯anan says: From where is it derived that the Holy One, Blessed be He, does not withhold even the reward for euphemistic speech? It is derived from here, as the elder daughter called her son Moab, an allusion to the fact that the child is from her own father [meβav], and the Merciful One said to Moses: βBe not at enmity with Moab, neither contend with them in battleβ (Deuteronomy 2:9). From this it may be inferred: It is in battle
