Different opinions are offered regarding whether or not laws of orla apply outside of Israel and if they do apply, does it apply to produce that is safek orla? Rabbi Yochanan ruled strictly both about orla and diverse kinds (kelaim) outside of Israel to the extent that he said that one who transgresses the prohibition of diverse kinds receives lashes. How could this be if diverse kinds outside of Israel are only forbidden by rabbinic law? To resolve this, they distinguish between tree grafting and planting seeds of diverse kinds. Rav Yosef was mixing seeds together and planting them. They raise a difficulty against this from the Mishna that holds that diverse kinds are forbidden by rabbinic law outside of Israel. To resolve this, they distinguish between diverse kinds in a vineyard (forbidden) and diverse seeds planted together (permitted). The Mishna states that one who performs one mitzva is rewarded with good things, long life and inherits the land. One who does not perform one mitzva, does not receive these blessings and does not inherit the land. How is this Mishna reconciled with the Mishna in Peah 1:1 that there are specific mitzvot for which one receives reward in this world? There are several ways to understand our Mishna – is it referring to reward in this world or the next world? Rabbi Yaakov, after seeing a child fulfilling both the mitzva of honoring his father and sending off the mother bird, both of which promise long life, and falling and dying on his way down the tree, he concluded that righteous people suffer in this world in order to receive more reward in the World-to-Come. This same story caused Elisha ben Avuya to leave the religion. Some suggest it was a different incident – that he saw the tongue of Chutzpit the translator being dragged on the floor by a pig after he was killed by the Romans.
Kiddushin
Masechet Kiddushin is sponsored by Julie and Martin Mendelsohn in honor of their two children who were recently married
This month’s learning is sponsored by Marci Glazer in loving memory of her teacher and chevruta, Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “She brought her love of Torah to thousands of people in her all-too-short life. A lover of Midrash, she still invited me on this Daf Yomi journey.”
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Kiddushin
Masechet Kiddushin is sponsored by Julie and Martin Mendelsohn in honor of their two children who were recently married
This month’s learning is sponsored by Marci Glazer in loving memory of her teacher and chevruta, Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “She brought her love of Torah to thousands of people in her all-too-short life. A lover of Midrash, she still invited me on this Daf Yomi journey.”
Kiddushin 39
נִיתְנֵי אוֹ: ״זֶה וָזֶה יוֹרֵד וְלוֹקֵחַ״, אוֹ: ״זֶה וָזֶה יוֹרֵד וְלוֹקֵט״! הָאָמַר לֵיהּ שְׁמוּאֵל לְרַב עָנָן: תְּנִי אוֹ: ״זֶה וָזֶה יוֹרֵד וְלוֹקֵחַ״ אוֹ: ״זֶה וָזֶה יוֹרֵד וְלוֹקֵט״. מָר בְּרֵיהּ דְּרַבְנָא מַתְנֵי לֵיהּ לְקוּלָּא: ״זֶה וָזֶה יוֹרֵד וְלוֹקֵט, וּבִלְבַד שֶׁלֹּא יִלְקוֹט בַּיָּד״.
let the mishna teach in the same manner in both cases, either by stating in both this case and that case that one may go down and purchase the produce, or by stating in both this case and that case that one may go down and gather the produce. The Gemara answers: Didn’t Shmuel say to Rav Anan that one should teach it either as stating in both this case and that case that one may go down and purchase the produce, or in both this case and that case that one may go down and gather the produce? Mar, son of Rabbana, taught this mishna according to the following lenient version: In both this case and that case one may go down and gather the produce, provided that he does not gather it with his own hand.
אֲמַר לֵיהּ לֵוִי לִשְׁמוּאֵל: אַרְיוֹךְ, סַפֵּק לִי, וַאֲנָא אֵיכוֹל. רַב אַוְיָא וְרַבָּה בַּר רַב חָנָן מְסַפְּקוּ סַפּוֹקֵי לַהֲדָדֵי. אָמְרִי חֲרִיפֵי דְפוּמְבְּדִיתָא: אֵין עׇרְלָה בְּחוּצָה לָאָרֶץ.
§ With regard to the prohibition of orla outside of Eretz Yisrael, the Gemara relates that Levi said to Shmuel: Aryokh, Shmuel’s nickname, supply me with such food, as I will not pick it on my own, and if you do so I will eat it. There is no reason for concern with regard to orla outside of Eretz Yisrael. Rav Avya and Rabba bar Rav Ḥanan would supply produce whose orla status was uncertain for each other, as it is forbidden only if one takes the orla on his own. The sharp Sages of Pumbedita said: The prohibition of orla does not apply at all outside of Eretz Yisrael.
שַׁלְחַהּ רַב יְהוּדָה לְקַמֵּיהּ דְּרַבִּי יוֹחָנָן. שְׁלַח לֵיהּ: סְתוֹם סְפֵיקָהּ, וְאַבֵּד וַדָּאַהּ, וְהַכְרֵז עַל פֵּירוֹתֵיהֶן שֶׁטְּעוּנִים גְּנִיזָה. וְכׇל הָאוֹמֵר אֵין עׇרְלָה בְּחוּצָה לָאָרֶץ – לֹא יְהֵא לוֹ נִין וָנֶכֶד, ״מַשְׁלִיךְ חֶבֶל בְּגוֹרָל בִּקְהַל ה׳״.
Rav Yehuda sent a question to Rabbi Yoḥanan concerning the halakha with regard to orla outside of Eretz Yisrael. Rabbi Yoḥanan sent him the following response: Conceal, i.e., do not publicize, the halakha that produce whose orla status is uncertain is permitted; and destroy, i.e., prohibit entirely, produce whose orla status is certain; and with regard to the produce of those who are lenient in this halakha, declare that it requires interment, as it is prohibited to derive benefit from such produce. And whoever says that there is no prohibition of orla outside of Eretz Yisrael will have neither a child nor a grandchild “who shall cast the line by lot in the congregation of the Lord” (Micah 2:5).
וְאִינְהוּ כְּמַאן סַבְרוּהָ? כִּי הָא דְּתַנְיָא: רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי אוֹמֵר מִשּׁוּם רַבִּי יוֹסֵי בֶּן דּוֹרְמַסְקִית, שֶׁאָמַר מִשּׁוּם רַבִּי יוֹסֵי הַגְּלִילִי, שֶׁאָמַר מִשּׁוּם רַבִּי יוֹחָנָן בֶּן נוּרִי, שֶׁאָמַר מִשּׁוּם רַבִּי אֱלִיעֶזֶר הַגָּדוֹל: אֵין עׇרְלָה בְּחוּצָה לָאָרֶץ.
The Gemara asks: And in accordance with whose opinion do the sharp Sages of Pumbedita hold when they state this halakha? The Gemara answers: They hold in accordance with that which is taught in a baraita: Rabbi Elazar, son of Rabbi Yosei, says in the name of Rabbi Yosei ben Durmaska, who said in the name of Rabbi Yosei HaGelili, who said in the name of Rabbi Yoḥanan ben Nuri, who said in the name of Rabbi Eliezer the Great: The prohibition of orla does not apply outside of Eretz Yisrael.
וְלָא? וְהָאֲנַן תְּנַן רַבִּי אֱלִיעֶזֶר אוֹמֵר: אַף הֶחָדָשׁ! תְּנִי: ״חָדָשׁ״.
The Gemara expresses surprise at this ruling: But does it not apply? Does Rabbi Eliezer maintain that the prohibition of orla does not apply outside of Eretz Yisrael? But didn’t we learn in the mishna that Rabbi Eliezer says: Even the new crop, which indicates that he agrees that orla and diverse kinds are forbidden outside of Eretz Yisrael? The Gemara answers that one should not teach that Rabbi Eliezer said: Even the new crop, but rather teach only the words: The new crop, i.e., Rabbi Eliezer maintains that only this prohibition applies outside of Eretz Yisrael.
אָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן: עׇרְלָה בְּחוּצָה לָאָרֶץ הֲלָכָה לְמֹשֶׁה מִסִּינַי. אֲמַר לֵיהּ רַבִּי זֵירָא לְרַבִּי אַסִּי: וְהָתַנְיָא: סְפֵק עׇרְלָה בָּאָרֶץ – אָסוּר, בְּסוּרְיָא – מוּתָּר, בְּחוּצָה לָאָרֶץ – יוֹרֵד וְלוֹקֵט! ״אֶשְׁתּוֹמַם כְּשָׁעָה חֲדָה״ אֲמַר לֵיהּ: אֵימָא כָּךְ נֶאֶמְרָה: סְפֵיקָהּ מוּתָּר, וַדָּאָהּ אָסוּר.
Rabbi Asi says that Rabbi Yoḥanan says: Orla is forbidden outside of Eretz Yisrael by a halakha transmitted to Moses from Sinai. Rabbi Zeira said to Rabbi Asi: But isn’t it taught in a baraita: With regard to produce whose status concerning orla is uncertain, in Eretz Yisrael it is forbidden, in Syria it is permitted, and outside of Eretz Yisrael one goes down and gathers it? And if orla is forbidden outside of Eretz Yisrael by a halakha transmitted to Moses from Sinai, why is produce whose status concerning orla is uncertain permitted in Syria? Rabbi Zeira “was dismayed for a while” (Daniel 4:16), and then Rabbi Asi said to him: Say that it is stated like this, i.e., explain that the halakha transmitted to Moses from Sinai was that outside of Eretz Yisrael produce whose status concerning orla is uncertain is permitted, and produce whose status concerning orla is certain is forbidden.
אָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן: לוֹקִין עַל הַכִּלְאַיִם דְּבַר תּוֹרָה. אֲמַר לֵיהּ רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי: וְהָאֲנַן תְּנַן: הַכִּלְאַיִם מִדִּבְרֵי סוֹפְרִים! לָא קַשְׁיָא, כָּאן בְּכִלְאֵי הַכֶּרֶם, כָּאן בְּהַרְכָּבַת הָאִילָן.
§ Rabbi Asi says that Rabbi Yoḥanan says: Offenders are flogged for transgressing the prohibition of diverse kinds outside of Eretz Yisrael by Torah law. Rabbi Elazar, son of Rabbi Yosei, said to him: But didn’t we learn in the mishna (Orla 3:9) that the prohibition of diverse kinds applies by rabbinic law outside of Eretz Yisrael? The Gemara answers: This is not difficult. The mishna here is referring to diverse kinds in a vineyard, which is prohibited outside of Eretz Yisrael by rabbinic law, whereas there, Rabbi Yoḥanan’s statement is referring to the grafting of a tree onto a different species.
כְּדִשְׁמוּאֵל, דְּאָמַר שְׁמוּאֵל: ״אֶת חֻקֹּתַי תִּשְׁמֹרוּ״ – חוּקִּים שֶׁחָקַקְתִּי לְךָ כְּבָר, ״בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא תִזְרַע״
The Gemara adds that this halakha is in accordance with the opinion of Shmuel. As Shmuel says: The verse states: “You shall keep My statutes” (Leviticus 19:19), which means that one must keep even the statutes that I have already instituted for you when you were merely descendants of Noah, before the giving of the Torah. Shmuel elaborates: This is referring to the prohibitions stated in that same verse: “You shall not let your cattle gender with a diverse kind; you shall not sow your field with two kinds of seed” (Leviticus 19:19).
– מָה בְּהֶמְתְּךָ בְּהַרְבָּעָה, אַף שָׂדְךָ בְּהַרְכָּבָה. וּמָה בְּהֶמְתְּךָ נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ, אַף שָׂדְךָ נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ.
Additionally, the juxtaposition of these prohibitions teaches that just as the prohibition of diverse kinds stated with regard to your animal applies only to mating one species with another, so too, the prohibition of diverse kinds with regard to your field is referring only to grafting one type of tree to another type, and it does not apply to planting two species together. Furthermore, just as the prohibition of diverse kinds with regard to your animal applies both in Eretz Yisrael and outside of Eretz Yisrael, as this prohibition does not relate to the land, so too, the prohibition against grafting your field applies both in Eretz Yisrael and outside of Eretz Yisrael.
וְאֶלָּא הָכְתִיב: ״שָׂדְךָ״! הָהוּא לְמַעוֹטֵי זְרָעִים שֶׁבְּחוּצָה לָאָרֶץ.
The Gemara asks: But isn’t it written: “Your field,” which indicates that the field belongs to you in your portion of Eretz Yisrael? The Gemara answers: That verse serves to exclude the prohibition of diverse kinds of seeds, which does not apply outside of Eretz Yisrael. Planting different types of seeds together is prohibited only in Eretz Yisrael.
רַב חָנָן וְרַב עָנָן הֲווֹ שָׁקְלִי וְאָזְלִי בְּאוֹרְחָא. חַזְיוּהּ לְהָהוּא גַּבְרָא דְּקָא זָרַע זְרָעִים בַּהֲדֵי הֲדָדֵי. אֲמַר לֵיהּ: נֵיתֵי מָר נְשַׁמְּתֵיהּ. אֲמַר לֵיהּ: לָא חָוְורִיתוּ.
§ The Gemara relates: Rav Ḥanan and Rav Anan were once going together on a road outside of Eretz Yisrael and they saw a certain man planting seeds of diverse kinds together. One of them said to the other: Let the Master come and ostracize him, as he is performing a prohibited act. The other said to him: These halakhot are not understood by you.
וְתוּ, חַזְיוּהּ לְהָהוּא גַּבְרָא דְּקָא זָרַע חִטֵּי וּשְׂעָרֵי בֵּי גוּפְנֵי. אֲמַר לֵיהּ: נֵיתֵי מָר נְשַׁמְּתֵיהּ. אֲמַר לֵיהּ: לָא צָהֲרִיתוּ, לָא קַיְימָא לַן כְּרַבִּי יֹאשִׁיָּה דְּאָמַר: עַד שֶׁיִּזְרַע חִטָּה וּשְׂעוֹרָה וְחַרְצָן בְּמַפּוֹלֶת יָד?!
And furthermore, they also saw a certain man who was planting wheat and barley between grapevines. One of them said to the other: Let the Master come and ostracize him. He again said to him: These halakhot are not clear to you. He explained: Don’t we hold in accordance with the opinion of Rabbi Yoshiya, who says: One who sows diverse kinds is not liable by Torah law until he sows wheat, and barley, and a grape seed with a single hand motion, i.e., by sowing in the vineyard he violates the prohibition of diverse kinds that applies to seeds and to the vineyard simultaneously. Since this man was not planting in that manner, he should not be ostracized.
רַב יוֹסֵף מְעָרֵב בִּיזְרָנֵי וְזָרַע. אֲמַר לֵיהּ אַבָּיֵי: וְהָאֲנַן תְּנַן: הַכִּלְאַיִם מִדִּבְרֵי סוֹפְרִים! אֲמַר לֵיהּ: לָא קַשְׁיָא, כָּאן בְּכִלְאֵי הַכֶּרֶם, כָּאן בְּכִלְאֵי זְרָעִים. כִּלְאֵי הַכֶּרֶם דְּבָאָרֶץ אֲסוּרִים בַּהֲנָאָה – בְּחוּצָה לָאָרֶץ נָמֵי גְּזַרוּ בְּהוּ רַבָּנַן. כִּלְאֵי זְרָעִים דְּבָאָרֶץ לָא אֲסִירִי בַּהֲנָאָה – בְּחוּצָה לָאָרֶץ נָמֵי לָא גְּזַרוּ בְּהוּ רַבָּנַן.
The Gemara relates: Rav Yosef was mixing diverse seeds and planting them. Abaye said to him: But didn’t we learn in the mishna that mixing diverse kinds is prohibited outside of Eretz Yisrael by rabbinic law? Rav Yosef said to him: This is not difficult, as here, the mishna is referring to diverse kinds in a vineyard, and there, I am planting legally because I am planting only diverse kinds of seeds. The reason for the difference between these two cases is as follows: With regard to planting diverse kinds in a vineyard, which in Eretz Yisrael is prohibited even with regard to deriving benefit, the Sages issued a decree prohibiting this mixture outside of Eretz Yisrael as well. Conversely, with regard to planting diverse kinds of seeds, which in Eretz Yisrael is not prohibited with regard to deriving benefit, the Sages did not issue a decree prohibiting them outside of Eretz Yisrael.
הֲדַר אָמַר רַב יוֹסֵף: לָאו מִלְּתָא הִיא דְּאָמְרִי, דְּרַב זָרַע גִּינְּתָא דְּבֵי רַב מְשָׁארֵי מְשָׁארֵי, מַאי טַעְמָא – לָאו מִשּׁוּם עֵירוּב עֵירוּבֵי כִלְאַיִם? אָמַר לֵיהּ אַבָּיֵי: בִּשְׁלָמָא אִי אַשְׁמְעִינַן
Rav Yosef then said: The matter that I said, i.e., that diverse kinds of seeds are entirely permitted outside of Eretz Yisrael, is not so. The proof is that Rav planted the garden around the study hall in rows [mesharei] of different species. What is the reason that he did that rather than plant different species together? Is it not because he was concerned about mixtures of diverse kinds? Abaye said to him: That is not proof. Granted, if he taught us this halakha through his actions,
אַרְבַּע עַל אַרְבַּע רוּחוֹת הָעֲרוּגָה וְאַחַת בָּאֶמְצַע – שַׁפִּיר. אֶלָּא הָכָא, מִשּׁוּם נוֹי. וְאִי נָמֵי מִשּׁוּם טִרְחָא דְּשַׁמָּעָא הִיא.
and he was careful to plant four different species along the four sides of the garden bed and one in the middle, so that there would be space between them, it works out well. This would show that Rav was cautious not to plant diverse kinds together. But here, where Rav actually planted each species in its own bed, he did so due to beautification, i.e., to improve the appearance of the garden in front of the study hall. Alternatively, the reason Rav planted this way is due to the trouble that would be caused to the attendant. When his attendant would be sent to fetch a certain type of vegetable from the garden he would not need to search for it, but would know where the different vegetables were planted. Therefore, this does not prove that Rav was concerned about diverse kinds outside of Eretz Yisrael.
מַתְנִי׳ כׇּל הָעוֹשֶׂה מִצְוָה אַחַת – מְטִיבִין לוֹ, וּמַאֲרִיכִין לוֹ יָמָיו, וְנוֹחֵל אֶת הָאָרֶץ. וְכֹל שֶׁאֵינוֹ עוֹשֶׂה מִצְוָה אַחַת – אֵין מְטִיבִין לוֹ, וְאֵין מַאֲרִיכִין לוֹ יָמָיו, וְאֵינוֹ נוֹחֵל אֶת הָאָרֶץ.
MISHNA: Anyone who performs one mitzva has goodness bestowed upon him, his life is lengthened, and he inherits the land, i.e., life in the World-to-Come. And anyone who does not perform one mitzva does not have goodness bestowed upon him, his life is not lengthened, and he does not inherit the land of the World-to-Come.
גְּמָ׳ וּרְמִינְהִי: אֵלּוּ דְּבָרִים שֶׁאָדָם אוֹכֵל פֵּירוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּימֶת לוֹ לָעוֹלָם הַבָּא, אֵלּוּ הֵן: כִּבּוּד אָב וָאֵם, וּגְמִילוּת חֲסָדִים, וְהַכְנָסַת אוֹרְחִים, וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵירוֹ, וְתַלְמוּד תּוֹרָה כְּנֶגֶד כּוּלָּם.
GEMARA: And the Gemara raises a contradiction from a mishna (Pe’a 1:1): These are the matters that a person engages in and enjoys their profits in this world, and the principal reward remains for him for the World-to-Come, and they are: Honoring one’s father and mother, acts of loving kindness, hospitality toward guests, and bringing peace between one person and another; and Torah study is equal to all of them. This indicates that one is rewarded in this world only for fulfilling these mitzvot, but not for fulfilling all mitzvot.
אָמַר רַב יְהוּדָה: הָכִי קָאָמַר: כׇּל הָעוֹשֶׂה מִצְוָה אַחַת יְתֵירָה עַל זְכִיּוֹתָיו מְטִיבִים לוֹ, וְדוֹמֶה כְּמִי שֶׁמְּקַיֵּים כׇּל הַתּוֹרָה כּוּלָּהּ. מִכְּלָל דְּהָנָךְ אֲפִילּוּ בַּחֲדָא נָמֵי? אָמַר רַב שְׁמַעְיָה: לוֹמַר שֶׁאִם הָיְתָה שְׁקוּלָה – מַכְרַעַת.
Rav Yehuda said that this is what the mishna is saying: Anyone who performs one mitzva in addition to his other merits, and thereby tips the scale of all his deeds to the side of righteousness, has goodness bestowed upon him and is compared to one who fulfills the entire Torah. The Gemara asks: One can learn by inference from here that with regard to those mitzvot listed in the mishna in Pe’a one is rewarded even for one of them, notwithstanding the fact that overall his sins are more numerous. Rav Shemaya said: The other mishna serves to say that if one’s sins and merits were of equal balance, i.e., he has accrued an equal amount of merit and sin, one of these mitzvot tilts the scale in his favor.
וְכׇל הָעוֹשֶׂה מִצְוָה אַחַת יְתֵירָה עַל זְכִיּוֹתָיו מְטִיבִין לוֹ? וּרְמִינְהוּ: כֹּל שֶׁזְּכִיּוֹתָיו מְרוּבִּין מֵעֲוֹנוֹתָיו – מְרִיעִין לוֹ, וְדוֹמֶה כְּמִי שֶׁשָּׂרַף כׇּל הַתּוֹרָה כּוּלָּהּ וְלֹא שִׁיֵּיר מִמֶּנָּה אֲפִילּוּ אוֹת אַחַת. וְכֹל שֶׁעֲוֹנוֹתָיו מְרוּבִּין מִזְּכִיּוֹתָיו – מְטִיבִין לוֹ, וְדוֹמֶה כְּמִי שֶׁקִּיֵּים כׇּל הַתּוֹרָה כּוּלָּהּ וְלֹא חִיסֵּר אוֹת אַחַת מִמֶּנָּה!
The Gemara further asks: And does anyone who performs one mitzva in addition to his other merits have goodness bestowed upon him in this world? The Gemara raises a contradiction from a baraita: Anyone whose merits are greater than his sins is punished with suffering in order to cleanse his sins in this world and enable him to merit full reward for his mitzvot in the World-to-Come. And due to this punishment he appears to observers like one who burned the entire Torah without leaving even one letter remaining of it. Conversely, anyone whose sins are greater than his merits has goodness bestowed upon him in this world, and he appears like one who has fulfilled the entire Torah without lacking the fulfillment of even one letter of it.
אָמַר אַבָּיֵי: מַתְנִיתִין דְּעָבְדִין לֵיהּ יוֹם טָב וָיוֹם בִּישׁ. רָבָא אָמַר: הָא מַנִּי – רַבִּי יַעֲקֹב הִיא, דְּאָמַר: שְׂכַר מִצְוָה בְּהַאי עָלְמָא לֵיכָּא.
Abaye said: When the mishna said that he is rewarded, it means that he has one good day and one bad day. He is rewarded for the mitzvot he performs; nevertheless, occasionally he also has bad days which cleanse him of his sins, and the baraita is referring to those days. Rava said that the mishna and this baraita represent two different opinions. In accordance with whose opinion is this baraita? It is in accordance with the opinion of Rabbi Ya’akov, who says: There is no reward for performance of a mitzva in this world, as one is rewarded for mitzvot only World-to-Come.
דְּתַנְיָא, רַבִּי יַעֲקֹב אוֹמֵר: אֵין לָךְ כׇּל מִצְוָה וּמִצְוָה שֶׁכְּתוּבָה בַּתּוֹרָה שֶׁמַּתַּן שְׂכָרָהּ בְּצִדָּהּ שֶׁאֵין תְּחִיַּית הַמֵּתִים תְּלוּיָה בָּהּ. בְּכִיבּוּד אָב וָאֵם כְּתִיב: ״לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ״, בְּשִׁילּוּחַ הַקֵּן כְּתִיב: ״לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים״.
As it is taught in a baraita that Rabbi Ya’akov says: There is not a single mitzva written in the Torah whose reward is stated alongside it, which is not dependent on the resurrection of the dead, i.e., the reward is actually bestowed in the World-to-Come, after the resurrection of the dead. How so? With regard to honoring one’s father and mother it is written: “That your days may be long, and that it may go well with you” (Deuteronomy 5:16). With regard to the dispatch of the mother bird from the nest it is written: “That it may be well with you, and that you may prolong your days” (Deuteronomy 22:7).
הֲרֵי שֶׁאָמַר לוֹ אָבִיו: עֲלֵה לַבִּירָה וְהָבֵא לִי גּוֹזָלוֹת, וְעָלָה לַבִּירָה וְשִׁלַּח אֶת הָאֵם וְנָטַל אֶת הַבָּנִים וּבַחֲזִירָתוֹ נָפַל וָמֵת – הֵיכָן טוֹבַת יָמָיו שֶׁל זֶה, וְהֵיכָן אֲרִיכוּת יָמָיו שֶׁל זֶה? אֶלָּא: ״לְמַעַן יִיטַב לָךְ״ – לְעוֹלָם שֶׁכּוּלּוֹ טוֹב, ״וּלְמַעַן יַאֲרִיכֻן יָמֶיךָ״ – לְעוֹלָם שֶׁכּוּלּוֹ אָרוֹךְ.
Despite this, it occurred that there was one whose father said to him: Climb to the top of the building and fetch me chicks. And he climbed to the top of the building and dispatched the mother bird and took the young, thereby simultaneously fulfilling the mitzva to dispatch the mother bird from the nest and the mitzva to honor one’s parents, but upon his return he fell and died. Where is the goodness of the days of this one, and where is the length of days of this one? Rather, the verse “that it may be well with you” means in the world where all is well, and “that your days may be long” is referring to the world that is entirely long.
וְדִלְמָא לָאו הָכִי הֲוָה? רַבִּי יַעֲקֹב מַעֲשֶׂה חֲזָא. וְדִלְמָא מְהַרְהֵר בַּעֲבֵירָה הֲוָה? מַחְשָׁבָה רָעָה אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְצָרְפָהּ לְמַעֲשֶׂה.
The Gemara asks: But perhaps this incident never occurred? It is possible that everyone who performs these mitzvot is rewarded in this world, and the situation described by Rabbi Ya’akov never happened. The Gemara answers: Rabbi Ya’akov himself saw an incident of this kind. The Gemara asks: But perhaps that man was contemplating sin at the time, and he was punished for his thoughts? The Gemara answers that there is a principle that the Holy One, Blessed be He, does not link a bad thought to an action, i.e., one is not punished for thoughts alone.
וְדִלְמָא מְהַרְהֵר בַּעֲבוֹדָה זָרָה הֲוָה, וּכְתִיב: ״לְמַעַן תְּפֹשׂ אֶת בֵּית יִשְׂרָאֵל בְּלִבָּם״?! אִיהוּ נָמֵי הָכִי קָאָמַר: אִי סָלְקָא דַעְתָּךְ שְׂכַר מִצְוָה בְּהַאי עָלְמָא, אַמַּאי לָא אַגִּין מִצְוֹת עֲלֵיהּ כִּי הֵיכִי דְּלָא לֵיתֵי לִידֵי הִרְהוּר?
The Gemara asks: But perhaps he was contemplating idol worship at the time, and it is written with regard to idol worship: “So I may take the house of Israel in their own heart” (Ezekiel 14:5), which indicates that one is punished for idolatrous thoughts. The Gemara answers: Rabbi Ya’akov was saying this as well: If it enters your mind that there is reward for performing a mitzva in this world, why didn’t these mitzvot protect him so that he should not come to contemplate idol worship? Since that man was not protected from thoughts of idol worship at the time, this indicates that the performance of mitzvot does not entitle one to merit reward in this world.
וְהָא אָמַר רַבִּי אֶלְעָזָר: שְׁלוּחֵי מִצְוָה אֵין נִזּוֹקִין! הָתָם בַּהֲלִיכָתָן שָׁאנֵי.
The Gemara asks: But didn’t Rabbi Elazar say that those on the path to perform a mitzva are not susceptible to harm? How is it possible that this individual, who was sent by his father to perform a mitzva, could have died? The Gemara answers: There, Rabbi Elazar is referring those on their way to perform a mitzva, which is different, as one is not susceptible to harm when he is on his way to fulfill a mitzva. In this case the individual was harmed on his return, and one is not afforded protection after having performed a mitzva.
וְהָא אָמַר רַבִּי אֶלְעָזָר: שְׁלוּחֵי מִצְוָה אֵינָן נִזּוֹקִין לֹא בַּהֲלִיכָתָן וְלֹא בַּחֲזִירָתָן! סוּלָּם רָעוּעַ הֲוָה, דִּקְבִיעַ הֶיזֵּיקָא, וְכׇל הֵיכָא דִּקְבִיעַ הֶיזֵּיקָא לָא סָמְכִינַן אַנִּיסָּא. דִּכְתִיב: ״וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי״.
The Gemara asks: But didn’t Rabbi Elazar say that those on the path to perform a mitzva are not susceptible to harm, neither when they are on their way to perform the mitzva nor when they are returning from performing the mitzva? The Gemara answers: In that case it was a rickety ladder, and therefore the danger was established; and anywhere that the danger is established one may not rely on a miracle, as it is written with regard to God’s command to Samuel to anoint David as king in place of Saul: “And Samuel said: How will I go, and Saul will hear and kill me; and God said: Take in your hand a calf and say: I have come to sacrifice an offering to God” (I Samuel 16:2). Although God Himself issued the command, there was concern with regard to the established dangers.
אָמַר רַב יוֹסֵף: אִילְמָלֵי דַּרְשֵׁיהּ אַחֵר לְהַאי קְרָא כְּרַבִּי יַעֲקֹב בַּר בְּרַתֵּיה – לָא חֲטָא. וְאַחֵר מַאי הוּא? אִיכָּא דְּאָמְרִי: כִּי הַאי גַוְונָא חֲזָא.
Rav Yosef said: Had Aḥer, literally Other, the appellation of the former Sage Elisha ben Avuya, interpreted this aforementioned verse: “That it may go well with you” (Deuteronomy 5:16), homiletically, as referring to the World-to-Come, as did Rabbi Ya’akov, son of his daughter, he would not have sinned. The Gemara asks: And what caused Aḥer to sin? There are those who say he saw a case like this, where a son went up to the roof on his father’s command, dispatched the mother bird, and then died. It was witnessing this episode that led Elisha ben Avuya astray.
וְאִיכָּא דְּאָמְרִי: לִישָּׁנָא דְּחוּצְפִּית הַמְתוּרְגְּמָן חֲזָא דַּהֲוָה גָּרַיר לֵיהּ דָּבָר אַחֵר. אֲמַר: פֶּה שֶׁהֵפִיק מַרְגָּלִיּוֹת יְלַחֵךְ עָפָר?! נְפַק חֲטָא.
And there are those who say that he saw the tongue of Ḥutzpit the disseminator after the latter was executed by the government, thrown in the street, and dragged along by something else, a euphemism for a pig. He said: Shall a mouth that produced pearls lap up dirt? For this reason he went out and sinned.
רָמֵי רַב טוֹבִי בַּר רַב קִיסְנָא לְרָבָא: תְּנַן כׇּל הָעוֹשֶׂה מִצְוָה אַחַת מְטִיבִין לוֹ: עָשָׂה – אִין, לֹא עָשָׂה – לָא. וּרְמִינְהִי: יָשַׁב וְלֹא עָבַר עֲבֵירָה – נוֹתְנִים לוֹ שָׂכָר כְּעוֹשֶׂה מִצְוָה! אֲמַר לֵיהּ: הָתָם, כְּגוֹן שֶׁבָּא דְּבַר עֲבֵירָה לְיָדוֹ וְנִיצּוֹל הֵימֶנָּה.
§ Rav Tuvi bar Rav Kisna raises a contradiction to Rava and asked: We learned in the mishna that anyone who performs one mitzva has goodness bestowed upon him. This indicates that if one actually performed the mitzva, yes, he is rewarded, but if he did not perform the mitzva, no, he does not receive a reward. He raises a contradiction based on the following statement: If one sits and does not transgress, he receives a reward as one who performs a mitzva, despite the fact that he does not actually perform a mitzva. Rava said to him: There, when it is referring to one who sits and does not transgress, it does not mean that he was merely sitting; rather, it is speaking of a case where an opportunity to commit a sinful act presents itself to him and he is saved from it.
כִּי הָא דְּרַבִּי חֲנִינָא בַּר פַּפֵּי תְּבַעְתֵּיהּ הָהִיא מַטְרוֹנִיתָא. אֲמַר מִלְּתָא וּמַלִּי נַפְשֵׁיהּ שִׁיחְנָא וְכִיבָא, עֲבַדָה הִיא מִילְּתָא וְאִיתַּסִּי. עֲרַק, טְשָׁא בְּהָהוּא בֵּי בָנֵי דְּכִי הֲווֹ עָיְילִין בִּתְרֵין אֲפִילּוּ בִּימָמָא הֲווֹ מִיתַּזְּקִי. לִמְחַר אֲמַרוּ לֵיהּ רַבָּנַן: מַאן נַטְרָךְ? אֲמַר לְהוּ: שְׁנֵי
This is like an incident involving Rabbi Ḥanina bar Pappi, who was enticed by a certain noblewoman [matronita] to engage in sexual intercourse with her. He said a formula of an incantation and was covered with boils and scabs so as to render himself unattractive to her. She performed an act of magic and he was healed. He fled and hid in a bathhouse that was so dangerous, due to the demons that frequented the place, that when two people entered together even during the day they would be harmed. The next day the Sages said to him: Who protected you in that dangerous place? Rabbi Ḥanina bar Pappi said to them: There were angels who appeared like two
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When I began the previous cycle, I promised myself that if I stuck with it, I would reward myself with a trip to Israel. Little did I know that the trip would involve attending the first ever women’s siyum and being inspired by so many learners. I am now over 2 years into my second cycle and being part of this large, diverse, fascinating learning family has enhanced my learning exponentially.
Minnesota, United States
My Daf journey began in August 2012 after participating in the Siyum Hashas where I was blessed as an “enabler” of others. Galvanized into my own learning I recited the Hadran on Shas in January 2020 with Rabbanit Michelle. That Siyum was a highlight in my life. Now, on round two, Daf has become my spiritual anchor to which I attribute manifold blessings.
Englewood NJ, United States
Philadelphia, United States
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Honolulu, Hawaii, United States
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Newton, United States
I began learning with Rabbanit Michelle’s wonderful Talmud Skills class on Pesachim, which really enriched my Pesach seder, and I have been learning Daf Yomi off and on over the past year. Because I’m relatively new at this, there is a “chiddush” for me every time I learn, and the knowledge and insights of the group members add so much to my experience. I feel very lucky to be a part of this.
Karmiel, Israel
I went to day school in Toronto but really began to learn when I attended Brovenders back in the early 1980’s. Last year after talking to my sister who was learning Daf Yomi, inspired, I looked on the computer and the Hadran site came up. I have been listening to each days shiur in the morning as I work. I emphasis listening since I am not sitting with a Gamara. I listen while I work in my studio.
Tekoa, Israel
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
Teaneck NJ, United States
When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.
Pennsylvania, United States
Kiddushin 39
נִיתְנֵי אוֹ: ״זֶה וָזֶה יוֹרֵד וְלוֹקֵחַ״, אוֹ: ״זֶה וָזֶה יוֹרֵד וְלוֹקֵט״! הָאָמַר לֵיהּ שְׁמוּאֵל לְרַב עָנָן: תְּנִי אוֹ: ״זֶה וָזֶה יוֹרֵד וְלוֹקֵחַ״ אוֹ: ״זֶה וָזֶה יוֹרֵד וְלוֹקֵט״. מָר בְּרֵיהּ דְּרַבְנָא מַתְנֵי לֵיהּ לְקוּלָּא: ״זֶה וָזֶה יוֹרֵד וְלוֹקֵט, וּבִלְבַד שֶׁלֹּא יִלְקוֹט בַּיָּד״.
let the mishna teach in the same manner in both cases, either by stating in both this case and that case that one may go down and purchase the produce, or by stating in both this case and that case that one may go down and gather the produce. The Gemara answers: Didn’t Shmuel say to Rav Anan that one should teach it either as stating in both this case and that case that one may go down and purchase the produce, or in both this case and that case that one may go down and gather the produce? Mar, son of Rabbana, taught this mishna according to the following lenient version: In both this case and that case one may go down and gather the produce, provided that he does not gather it with his own hand.
אֲמַר לֵיהּ לֵוִי לִשְׁמוּאֵל: אַרְיוֹךְ, סַפֵּק לִי, וַאֲנָא אֵיכוֹל. רַב אַוְיָא וְרַבָּה בַּר רַב חָנָן מְסַפְּקוּ סַפּוֹקֵי לַהֲדָדֵי. אָמְרִי חֲרִיפֵי דְפוּמְבְּדִיתָא: אֵין עׇרְלָה בְּחוּצָה לָאָרֶץ.
§ With regard to the prohibition of orla outside of Eretz Yisrael, the Gemara relates that Levi said to Shmuel: Aryokh, Shmuel’s nickname, supply me with such food, as I will not pick it on my own, and if you do so I will eat it. There is no reason for concern with regard to orla outside of Eretz Yisrael. Rav Avya and Rabba bar Rav Ḥanan would supply produce whose orla status was uncertain for each other, as it is forbidden only if one takes the orla on his own. The sharp Sages of Pumbedita said: The prohibition of orla does not apply at all outside of Eretz Yisrael.
שַׁלְחַהּ רַב יְהוּדָה לְקַמֵּיהּ דְּרַבִּי יוֹחָנָן. שְׁלַח לֵיהּ: סְתוֹם סְפֵיקָהּ, וְאַבֵּד וַדָּאַהּ, וְהַכְרֵז עַל פֵּירוֹתֵיהֶן שֶׁטְּעוּנִים גְּנִיזָה. וְכׇל הָאוֹמֵר אֵין עׇרְלָה בְּחוּצָה לָאָרֶץ – לֹא יְהֵא לוֹ נִין וָנֶכֶד, ״מַשְׁלִיךְ חֶבֶל בְּגוֹרָל בִּקְהַל ה׳״.
Rav Yehuda sent a question to Rabbi Yoḥanan concerning the halakha with regard to orla outside of Eretz Yisrael. Rabbi Yoḥanan sent him the following response: Conceal, i.e., do not publicize, the halakha that produce whose orla status is uncertain is permitted; and destroy, i.e., prohibit entirely, produce whose orla status is certain; and with regard to the produce of those who are lenient in this halakha, declare that it requires interment, as it is prohibited to derive benefit from such produce. And whoever says that there is no prohibition of orla outside of Eretz Yisrael will have neither a child nor a grandchild “who shall cast the line by lot in the congregation of the Lord” (Micah 2:5).
וְאִינְהוּ כְּמַאן סַבְרוּהָ? כִּי הָא דְּתַנְיָא: רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי אוֹמֵר מִשּׁוּם רַבִּי יוֹסֵי בֶּן דּוֹרְמַסְקִית, שֶׁאָמַר מִשּׁוּם רַבִּי יוֹסֵי הַגְּלִילִי, שֶׁאָמַר מִשּׁוּם רַבִּי יוֹחָנָן בֶּן נוּרִי, שֶׁאָמַר מִשּׁוּם רַבִּי אֱלִיעֶזֶר הַגָּדוֹל: אֵין עׇרְלָה בְּחוּצָה לָאָרֶץ.
The Gemara asks: And in accordance with whose opinion do the sharp Sages of Pumbedita hold when they state this halakha? The Gemara answers: They hold in accordance with that which is taught in a baraita: Rabbi Elazar, son of Rabbi Yosei, says in the name of Rabbi Yosei ben Durmaska, who said in the name of Rabbi Yosei HaGelili, who said in the name of Rabbi Yoḥanan ben Nuri, who said in the name of Rabbi Eliezer the Great: The prohibition of orla does not apply outside of Eretz Yisrael.
וְלָא? וְהָאֲנַן תְּנַן רַבִּי אֱלִיעֶזֶר אוֹמֵר: אַף הֶחָדָשׁ! תְּנִי: ״חָדָשׁ״.
The Gemara expresses surprise at this ruling: But does it not apply? Does Rabbi Eliezer maintain that the prohibition of orla does not apply outside of Eretz Yisrael? But didn’t we learn in the mishna that Rabbi Eliezer says: Even the new crop, which indicates that he agrees that orla and diverse kinds are forbidden outside of Eretz Yisrael? The Gemara answers that one should not teach that Rabbi Eliezer said: Even the new crop, but rather teach only the words: The new crop, i.e., Rabbi Eliezer maintains that only this prohibition applies outside of Eretz Yisrael.
אָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן: עׇרְלָה בְּחוּצָה לָאָרֶץ הֲלָכָה לְמֹשֶׁה מִסִּינַי. אֲמַר לֵיהּ רַבִּי זֵירָא לְרַבִּי אַסִּי: וְהָתַנְיָא: סְפֵק עׇרְלָה בָּאָרֶץ – אָסוּר, בְּסוּרְיָא – מוּתָּר, בְּחוּצָה לָאָרֶץ – יוֹרֵד וְלוֹקֵט! ״אֶשְׁתּוֹמַם כְּשָׁעָה חֲדָה״ אֲמַר לֵיהּ: אֵימָא כָּךְ נֶאֶמְרָה: סְפֵיקָהּ מוּתָּר, וַדָּאָהּ אָסוּר.
Rabbi Asi says that Rabbi Yoḥanan says: Orla is forbidden outside of Eretz Yisrael by a halakha transmitted to Moses from Sinai. Rabbi Zeira said to Rabbi Asi: But isn’t it taught in a baraita: With regard to produce whose status concerning orla is uncertain, in Eretz Yisrael it is forbidden, in Syria it is permitted, and outside of Eretz Yisrael one goes down and gathers it? And if orla is forbidden outside of Eretz Yisrael by a halakha transmitted to Moses from Sinai, why is produce whose status concerning orla is uncertain permitted in Syria? Rabbi Zeira “was dismayed for a while” (Daniel 4:16), and then Rabbi Asi said to him: Say that it is stated like this, i.e., explain that the halakha transmitted to Moses from Sinai was that outside of Eretz Yisrael produce whose status concerning orla is uncertain is permitted, and produce whose status concerning orla is certain is forbidden.
אָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן: לוֹקִין עַל הַכִּלְאַיִם דְּבַר תּוֹרָה. אֲמַר לֵיהּ רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי: וְהָאֲנַן תְּנַן: הַכִּלְאַיִם מִדִּבְרֵי סוֹפְרִים! לָא קַשְׁיָא, כָּאן בְּכִלְאֵי הַכֶּרֶם, כָּאן בְּהַרְכָּבַת הָאִילָן.
§ Rabbi Asi says that Rabbi Yoḥanan says: Offenders are flogged for transgressing the prohibition of diverse kinds outside of Eretz Yisrael by Torah law. Rabbi Elazar, son of Rabbi Yosei, said to him: But didn’t we learn in the mishna (Orla 3:9) that the prohibition of diverse kinds applies by rabbinic law outside of Eretz Yisrael? The Gemara answers: This is not difficult. The mishna here is referring to diverse kinds in a vineyard, which is prohibited outside of Eretz Yisrael by rabbinic law, whereas there, Rabbi Yoḥanan’s statement is referring to the grafting of a tree onto a different species.
כְּדִשְׁמוּאֵל, דְּאָמַר שְׁמוּאֵל: ״אֶת חֻקֹּתַי תִּשְׁמֹרוּ״ – חוּקִּים שֶׁחָקַקְתִּי לְךָ כְּבָר, ״בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא תִזְרַע״
The Gemara adds that this halakha is in accordance with the opinion of Shmuel. As Shmuel says: The verse states: “You shall keep My statutes” (Leviticus 19:19), which means that one must keep even the statutes that I have already instituted for you when you were merely descendants of Noah, before the giving of the Torah. Shmuel elaborates: This is referring to the prohibitions stated in that same verse: “You shall not let your cattle gender with a diverse kind; you shall not sow your field with two kinds of seed” (Leviticus 19:19).
– מָה בְּהֶמְתְּךָ בְּהַרְבָּעָה, אַף שָׂדְךָ בְּהַרְכָּבָה. וּמָה בְּהֶמְתְּךָ נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ, אַף שָׂדְךָ נוֹהֵג בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ.
Additionally, the juxtaposition of these prohibitions teaches that just as the prohibition of diverse kinds stated with regard to your animal applies only to mating one species with another, so too, the prohibition of diverse kinds with regard to your field is referring only to grafting one type of tree to another type, and it does not apply to planting two species together. Furthermore, just as the prohibition of diverse kinds with regard to your animal applies both in Eretz Yisrael and outside of Eretz Yisrael, as this prohibition does not relate to the land, so too, the prohibition against grafting your field applies both in Eretz Yisrael and outside of Eretz Yisrael.
וְאֶלָּא הָכְתִיב: ״שָׂדְךָ״! הָהוּא לְמַעוֹטֵי זְרָעִים שֶׁבְּחוּצָה לָאָרֶץ.
The Gemara asks: But isn’t it written: “Your field,” which indicates that the field belongs to you in your portion of Eretz Yisrael? The Gemara answers: That verse serves to exclude the prohibition of diverse kinds of seeds, which does not apply outside of Eretz Yisrael. Planting different types of seeds together is prohibited only in Eretz Yisrael.
רַב חָנָן וְרַב עָנָן הֲווֹ שָׁקְלִי וְאָזְלִי בְּאוֹרְחָא. חַזְיוּהּ לְהָהוּא גַּבְרָא דְּקָא זָרַע זְרָעִים בַּהֲדֵי הֲדָדֵי. אֲמַר לֵיהּ: נֵיתֵי מָר נְשַׁמְּתֵיהּ. אֲמַר לֵיהּ: לָא חָוְורִיתוּ.
§ The Gemara relates: Rav Ḥanan and Rav Anan were once going together on a road outside of Eretz Yisrael and they saw a certain man planting seeds of diverse kinds together. One of them said to the other: Let the Master come and ostracize him, as he is performing a prohibited act. The other said to him: These halakhot are not understood by you.
וְתוּ, חַזְיוּהּ לְהָהוּא גַּבְרָא דְּקָא זָרַע חִטֵּי וּשְׂעָרֵי בֵּי גוּפְנֵי. אֲמַר לֵיהּ: נֵיתֵי מָר נְשַׁמְּתֵיהּ. אֲמַר לֵיהּ: לָא צָהֲרִיתוּ, לָא קַיְימָא לַן כְּרַבִּי יֹאשִׁיָּה דְּאָמַר: עַד שֶׁיִּזְרַע חִטָּה וּשְׂעוֹרָה וְחַרְצָן בְּמַפּוֹלֶת יָד?!
And furthermore, they also saw a certain man who was planting wheat and barley between grapevines. One of them said to the other: Let the Master come and ostracize him. He again said to him: These halakhot are not clear to you. He explained: Don’t we hold in accordance with the opinion of Rabbi Yoshiya, who says: One who sows diverse kinds is not liable by Torah law until he sows wheat, and barley, and a grape seed with a single hand motion, i.e., by sowing in the vineyard he violates the prohibition of diverse kinds that applies to seeds and to the vineyard simultaneously. Since this man was not planting in that manner, he should not be ostracized.
רַב יוֹסֵף מְעָרֵב בִּיזְרָנֵי וְזָרַע. אֲמַר לֵיהּ אַבָּיֵי: וְהָאֲנַן תְּנַן: הַכִּלְאַיִם מִדִּבְרֵי סוֹפְרִים! אֲמַר לֵיהּ: לָא קַשְׁיָא, כָּאן בְּכִלְאֵי הַכֶּרֶם, כָּאן בְּכִלְאֵי זְרָעִים. כִּלְאֵי הַכֶּרֶם דְּבָאָרֶץ אֲסוּרִים בַּהֲנָאָה – בְּחוּצָה לָאָרֶץ נָמֵי גְּזַרוּ בְּהוּ רַבָּנַן. כִּלְאֵי זְרָעִים דְּבָאָרֶץ לָא אֲסִירִי בַּהֲנָאָה – בְּחוּצָה לָאָרֶץ נָמֵי לָא גְּזַרוּ בְּהוּ רַבָּנַן.
The Gemara relates: Rav Yosef was mixing diverse seeds and planting them. Abaye said to him: But didn’t we learn in the mishna that mixing diverse kinds is prohibited outside of Eretz Yisrael by rabbinic law? Rav Yosef said to him: This is not difficult, as here, the mishna is referring to diverse kinds in a vineyard, and there, I am planting legally because I am planting only diverse kinds of seeds. The reason for the difference between these two cases is as follows: With regard to planting diverse kinds in a vineyard, which in Eretz Yisrael is prohibited even with regard to deriving benefit, the Sages issued a decree prohibiting this mixture outside of Eretz Yisrael as well. Conversely, with regard to planting diverse kinds of seeds, which in Eretz Yisrael is not prohibited with regard to deriving benefit, the Sages did not issue a decree prohibiting them outside of Eretz Yisrael.
הֲדַר אָמַר רַב יוֹסֵף: לָאו מִלְּתָא הִיא דְּאָמְרִי, דְּרַב זָרַע גִּינְּתָא דְּבֵי רַב מְשָׁארֵי מְשָׁארֵי, מַאי טַעְמָא – לָאו מִשּׁוּם עֵירוּב עֵירוּבֵי כִלְאַיִם? אָמַר לֵיהּ אַבָּיֵי: בִּשְׁלָמָא אִי אַשְׁמְעִינַן
Rav Yosef then said: The matter that I said, i.e., that diverse kinds of seeds are entirely permitted outside of Eretz Yisrael, is not so. The proof is that Rav planted the garden around the study hall in rows [mesharei] of different species. What is the reason that he did that rather than plant different species together? Is it not because he was concerned about mixtures of diverse kinds? Abaye said to him: That is not proof. Granted, if he taught us this halakha through his actions,
אַרְבַּע עַל אַרְבַּע רוּחוֹת הָעֲרוּגָה וְאַחַת בָּאֶמְצַע – שַׁפִּיר. אֶלָּא הָכָא, מִשּׁוּם נוֹי. וְאִי נָמֵי מִשּׁוּם טִרְחָא דְּשַׁמָּעָא הִיא.
and he was careful to plant four different species along the four sides of the garden bed and one in the middle, so that there would be space between them, it works out well. This would show that Rav was cautious not to plant diverse kinds together. But here, where Rav actually planted each species in its own bed, he did so due to beautification, i.e., to improve the appearance of the garden in front of the study hall. Alternatively, the reason Rav planted this way is due to the trouble that would be caused to the attendant. When his attendant would be sent to fetch a certain type of vegetable from the garden he would not need to search for it, but would know where the different vegetables were planted. Therefore, this does not prove that Rav was concerned about diverse kinds outside of Eretz Yisrael.
מַתְנִי׳ כׇּל הָעוֹשֶׂה מִצְוָה אַחַת – מְטִיבִין לוֹ, וּמַאֲרִיכִין לוֹ יָמָיו, וְנוֹחֵל אֶת הָאָרֶץ. וְכֹל שֶׁאֵינוֹ עוֹשֶׂה מִצְוָה אַחַת – אֵין מְטִיבִין לוֹ, וְאֵין מַאֲרִיכִין לוֹ יָמָיו, וְאֵינוֹ נוֹחֵל אֶת הָאָרֶץ.
MISHNA: Anyone who performs one mitzva has goodness bestowed upon him, his life is lengthened, and he inherits the land, i.e., life in the World-to-Come. And anyone who does not perform one mitzva does not have goodness bestowed upon him, his life is not lengthened, and he does not inherit the land of the World-to-Come.
גְּמָ׳ וּרְמִינְהִי: אֵלּוּ דְּבָרִים שֶׁאָדָם אוֹכֵל פֵּירוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּימֶת לוֹ לָעוֹלָם הַבָּא, אֵלּוּ הֵן: כִּבּוּד אָב וָאֵם, וּגְמִילוּת חֲסָדִים, וְהַכְנָסַת אוֹרְחִים, וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵירוֹ, וְתַלְמוּד תּוֹרָה כְּנֶגֶד כּוּלָּם.
GEMARA: And the Gemara raises a contradiction from a mishna (Pe’a 1:1): These are the matters that a person engages in and enjoys their profits in this world, and the principal reward remains for him for the World-to-Come, and they are: Honoring one’s father and mother, acts of loving kindness, hospitality toward guests, and bringing peace between one person and another; and Torah study is equal to all of them. This indicates that one is rewarded in this world only for fulfilling these mitzvot, but not for fulfilling all mitzvot.
אָמַר רַב יְהוּדָה: הָכִי קָאָמַר: כׇּל הָעוֹשֶׂה מִצְוָה אַחַת יְתֵירָה עַל זְכִיּוֹתָיו מְטִיבִים לוֹ, וְדוֹמֶה כְּמִי שֶׁמְּקַיֵּים כׇּל הַתּוֹרָה כּוּלָּהּ. מִכְּלָל דְּהָנָךְ אֲפִילּוּ בַּחֲדָא נָמֵי? אָמַר רַב שְׁמַעְיָה: לוֹמַר שֶׁאִם הָיְתָה שְׁקוּלָה – מַכְרַעַת.
Rav Yehuda said that this is what the mishna is saying: Anyone who performs one mitzva in addition to his other merits, and thereby tips the scale of all his deeds to the side of righteousness, has goodness bestowed upon him and is compared to one who fulfills the entire Torah. The Gemara asks: One can learn by inference from here that with regard to those mitzvot listed in the mishna in Pe’a one is rewarded even for one of them, notwithstanding the fact that overall his sins are more numerous. Rav Shemaya said: The other mishna serves to say that if one’s sins and merits were of equal balance, i.e., he has accrued an equal amount of merit and sin, one of these mitzvot tilts the scale in his favor.
וְכׇל הָעוֹשֶׂה מִצְוָה אַחַת יְתֵירָה עַל זְכִיּוֹתָיו מְטִיבִין לוֹ? וּרְמִינְהוּ: כֹּל שֶׁזְּכִיּוֹתָיו מְרוּבִּין מֵעֲוֹנוֹתָיו – מְרִיעִין לוֹ, וְדוֹמֶה כְּמִי שֶׁשָּׂרַף כׇּל הַתּוֹרָה כּוּלָּהּ וְלֹא שִׁיֵּיר מִמֶּנָּה אֲפִילּוּ אוֹת אַחַת. וְכֹל שֶׁעֲוֹנוֹתָיו מְרוּבִּין מִזְּכִיּוֹתָיו – מְטִיבִין לוֹ, וְדוֹמֶה כְּמִי שֶׁקִּיֵּים כׇּל הַתּוֹרָה כּוּלָּהּ וְלֹא חִיסֵּר אוֹת אַחַת מִמֶּנָּה!
The Gemara further asks: And does anyone who performs one mitzva in addition to his other merits have goodness bestowed upon him in this world? The Gemara raises a contradiction from a baraita: Anyone whose merits are greater than his sins is punished with suffering in order to cleanse his sins in this world and enable him to merit full reward for his mitzvot in the World-to-Come. And due to this punishment he appears to observers like one who burned the entire Torah without leaving even one letter remaining of it. Conversely, anyone whose sins are greater than his merits has goodness bestowed upon him in this world, and he appears like one who has fulfilled the entire Torah without lacking the fulfillment of even one letter of it.
אָמַר אַבָּיֵי: מַתְנִיתִין דְּעָבְדִין לֵיהּ יוֹם טָב וָיוֹם בִּישׁ. רָבָא אָמַר: הָא מַנִּי – רַבִּי יַעֲקֹב הִיא, דְּאָמַר: שְׂכַר מִצְוָה בְּהַאי עָלְמָא לֵיכָּא.
Abaye said: When the mishna said that he is rewarded, it means that he has one good day and one bad day. He is rewarded for the mitzvot he performs; nevertheless, occasionally he also has bad days which cleanse him of his sins, and the baraita is referring to those days. Rava said that the mishna and this baraita represent two different opinions. In accordance with whose opinion is this baraita? It is in accordance with the opinion of Rabbi Ya’akov, who says: There is no reward for performance of a mitzva in this world, as one is rewarded for mitzvot only World-to-Come.
דְּתַנְיָא, רַבִּי יַעֲקֹב אוֹמֵר: אֵין לָךְ כׇּל מִצְוָה וּמִצְוָה שֶׁכְּתוּבָה בַּתּוֹרָה שֶׁמַּתַּן שְׂכָרָהּ בְּצִדָּהּ שֶׁאֵין תְּחִיַּית הַמֵּתִים תְּלוּיָה בָּהּ. בְּכִיבּוּד אָב וָאֵם כְּתִיב: ״לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ״, בְּשִׁילּוּחַ הַקֵּן כְּתִיב: ״לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים״.
As it is taught in a baraita that Rabbi Ya’akov says: There is not a single mitzva written in the Torah whose reward is stated alongside it, which is not dependent on the resurrection of the dead, i.e., the reward is actually bestowed in the World-to-Come, after the resurrection of the dead. How so? With regard to honoring one’s father and mother it is written: “That your days may be long, and that it may go well with you” (Deuteronomy 5:16). With regard to the dispatch of the mother bird from the nest it is written: “That it may be well with you, and that you may prolong your days” (Deuteronomy 22:7).
הֲרֵי שֶׁאָמַר לוֹ אָבִיו: עֲלֵה לַבִּירָה וְהָבֵא לִי גּוֹזָלוֹת, וְעָלָה לַבִּירָה וְשִׁלַּח אֶת הָאֵם וְנָטַל אֶת הַבָּנִים וּבַחֲזִירָתוֹ נָפַל וָמֵת – הֵיכָן טוֹבַת יָמָיו שֶׁל זֶה, וְהֵיכָן אֲרִיכוּת יָמָיו שֶׁל זֶה? אֶלָּא: ״לְמַעַן יִיטַב לָךְ״ – לְעוֹלָם שֶׁכּוּלּוֹ טוֹב, ״וּלְמַעַן יַאֲרִיכֻן יָמֶיךָ״ – לְעוֹלָם שֶׁכּוּלּוֹ אָרוֹךְ.
Despite this, it occurred that there was one whose father said to him: Climb to the top of the building and fetch me chicks. And he climbed to the top of the building and dispatched the mother bird and took the young, thereby simultaneously fulfilling the mitzva to dispatch the mother bird from the nest and the mitzva to honor one’s parents, but upon his return he fell and died. Where is the goodness of the days of this one, and where is the length of days of this one? Rather, the verse “that it may be well with you” means in the world where all is well, and “that your days may be long” is referring to the world that is entirely long.
וְדִלְמָא לָאו הָכִי הֲוָה? רַבִּי יַעֲקֹב מַעֲשֶׂה חֲזָא. וְדִלְמָא מְהַרְהֵר בַּעֲבֵירָה הֲוָה? מַחְשָׁבָה רָעָה אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְצָרְפָהּ לְמַעֲשֶׂה.
The Gemara asks: But perhaps this incident never occurred? It is possible that everyone who performs these mitzvot is rewarded in this world, and the situation described by Rabbi Ya’akov never happened. The Gemara answers: Rabbi Ya’akov himself saw an incident of this kind. The Gemara asks: But perhaps that man was contemplating sin at the time, and he was punished for his thoughts? The Gemara answers that there is a principle that the Holy One, Blessed be He, does not link a bad thought to an action, i.e., one is not punished for thoughts alone.
וְדִלְמָא מְהַרְהֵר בַּעֲבוֹדָה זָרָה הֲוָה, וּכְתִיב: ״לְמַעַן תְּפֹשׂ אֶת בֵּית יִשְׂרָאֵל בְּלִבָּם״?! אִיהוּ נָמֵי הָכִי קָאָמַר: אִי סָלְקָא דַעְתָּךְ שְׂכַר מִצְוָה בְּהַאי עָלְמָא, אַמַּאי לָא אַגִּין מִצְוֹת עֲלֵיהּ כִּי הֵיכִי דְּלָא לֵיתֵי לִידֵי הִרְהוּר?
The Gemara asks: But perhaps he was contemplating idol worship at the time, and it is written with regard to idol worship: “So I may take the house of Israel in their own heart” (Ezekiel 14:5), which indicates that one is punished for idolatrous thoughts. The Gemara answers: Rabbi Ya’akov was saying this as well: If it enters your mind that there is reward for performing a mitzva in this world, why didn’t these mitzvot protect him so that he should not come to contemplate idol worship? Since that man was not protected from thoughts of idol worship at the time, this indicates that the performance of mitzvot does not entitle one to merit reward in this world.
וְהָא אָמַר רַבִּי אֶלְעָזָר: שְׁלוּחֵי מִצְוָה אֵין נִזּוֹקִין! הָתָם בַּהֲלִיכָתָן שָׁאנֵי.
The Gemara asks: But didn’t Rabbi Elazar say that those on the path to perform a mitzva are not susceptible to harm? How is it possible that this individual, who was sent by his father to perform a mitzva, could have died? The Gemara answers: There, Rabbi Elazar is referring those on their way to perform a mitzva, which is different, as one is not susceptible to harm when he is on his way to fulfill a mitzva. In this case the individual was harmed on his return, and one is not afforded protection after having performed a mitzva.
וְהָא אָמַר רַבִּי אֶלְעָזָר: שְׁלוּחֵי מִצְוָה אֵינָן נִזּוֹקִין לֹא בַּהֲלִיכָתָן וְלֹא בַּחֲזִירָתָן! סוּלָּם רָעוּעַ הֲוָה, דִּקְבִיעַ הֶיזֵּיקָא, וְכׇל הֵיכָא דִּקְבִיעַ הֶיזֵּיקָא לָא סָמְכִינַן אַנִּיסָּא. דִּכְתִיב: ״וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי״.
The Gemara asks: But didn’t Rabbi Elazar say that those on the path to perform a mitzva are not susceptible to harm, neither when they are on their way to perform the mitzva nor when they are returning from performing the mitzva? The Gemara answers: In that case it was a rickety ladder, and therefore the danger was established; and anywhere that the danger is established one may not rely on a miracle, as it is written with regard to God’s command to Samuel to anoint David as king in place of Saul: “And Samuel said: How will I go, and Saul will hear and kill me; and God said: Take in your hand a calf and say: I have come to sacrifice an offering to God” (I Samuel 16:2). Although God Himself issued the command, there was concern with regard to the established dangers.
אָמַר רַב יוֹסֵף: אִילְמָלֵי דַּרְשֵׁיהּ אַחֵר לְהַאי קְרָא כְּרַבִּי יַעֲקֹב בַּר בְּרַתֵּיה – לָא חֲטָא. וְאַחֵר מַאי הוּא? אִיכָּא דְּאָמְרִי: כִּי הַאי גַוְונָא חֲזָא.
Rav Yosef said: Had Aḥer, literally Other, the appellation of the former Sage Elisha ben Avuya, interpreted this aforementioned verse: “That it may go well with you” (Deuteronomy 5:16), homiletically, as referring to the World-to-Come, as did Rabbi Ya’akov, son of his daughter, he would not have sinned. The Gemara asks: And what caused Aḥer to sin? There are those who say he saw a case like this, where a son went up to the roof on his father’s command, dispatched the mother bird, and then died. It was witnessing this episode that led Elisha ben Avuya astray.
וְאִיכָּא דְּאָמְרִי: לִישָּׁנָא דְּחוּצְפִּית הַמְתוּרְגְּמָן חֲזָא דַּהֲוָה גָּרַיר לֵיהּ דָּבָר אַחֵר. אֲמַר: פֶּה שֶׁהֵפִיק מַרְגָּלִיּוֹת יְלַחֵךְ עָפָר?! נְפַק חֲטָא.
And there are those who say that he saw the tongue of Ḥutzpit the disseminator after the latter was executed by the government, thrown in the street, and dragged along by something else, a euphemism for a pig. He said: Shall a mouth that produced pearls lap up dirt? For this reason he went out and sinned.
רָמֵי רַב טוֹבִי בַּר רַב קִיסְנָא לְרָבָא: תְּנַן כׇּל הָעוֹשֶׂה מִצְוָה אַחַת מְטִיבִין לוֹ: עָשָׂה – אִין, לֹא עָשָׂה – לָא. וּרְמִינְהִי: יָשַׁב וְלֹא עָבַר עֲבֵירָה – נוֹתְנִים לוֹ שָׂכָר כְּעוֹשֶׂה מִצְוָה! אֲמַר לֵיהּ: הָתָם, כְּגוֹן שֶׁבָּא דְּבַר עֲבֵירָה לְיָדוֹ וְנִיצּוֹל הֵימֶנָּה.
§ Rav Tuvi bar Rav Kisna raises a contradiction to Rava and asked: We learned in the mishna that anyone who performs one mitzva has goodness bestowed upon him. This indicates that if one actually performed the mitzva, yes, he is rewarded, but if he did not perform the mitzva, no, he does not receive a reward. He raises a contradiction based on the following statement: If one sits and does not transgress, he receives a reward as one who performs a mitzva, despite the fact that he does not actually perform a mitzva. Rava said to him: There, when it is referring to one who sits and does not transgress, it does not mean that he was merely sitting; rather, it is speaking of a case where an opportunity to commit a sinful act presents itself to him and he is saved from it.
כִּי הָא דְּרַבִּי חֲנִינָא בַּר פַּפֵּי תְּבַעְתֵּיהּ הָהִיא מַטְרוֹנִיתָא. אֲמַר מִלְּתָא וּמַלִּי נַפְשֵׁיהּ שִׁיחְנָא וְכִיבָא, עֲבַדָה הִיא מִילְּתָא וְאִיתַּסִּי. עֲרַק, טְשָׁא בְּהָהוּא בֵּי בָנֵי דְּכִי הֲווֹ עָיְילִין בִּתְרֵין אֲפִילּוּ בִּימָמָא הֲווֹ מִיתַּזְּקִי. לִמְחַר אֲמַרוּ לֵיהּ רַבָּנַן: מַאן נַטְרָךְ? אֲמַר לְהוּ: שְׁנֵי
This is like an incident involving Rabbi Ḥanina bar Pappi, who was enticed by a certain noblewoman [matronita] to engage in sexual intercourse with her. He said a formula of an incantation and was covered with boils and scabs so as to render himself unattractive to her. She performed an act of magic and he was healed. He fled and hid in a bathhouse that was so dangerous, due to the demons that frequented the place, that when two people entered together even during the day they would be harmed. The next day the Sages said to him: Who protected you in that dangerous place? Rabbi Ḥanina bar Pappi said to them: There were angels who appeared like two
