Makkot
Masechet Makkot is sponsored by Terri Krivosha and Rabbi Hayim Herring in loving memory of Terri’s father Judge Norman Krivosha, Nachum Meir ben David Beer v’Malka “who instilled in us a lifelong love of learning” and in honor of Dr. Judith Hauptman, “our first Talmud teacher, who was one of the pioneers to open the doors of Talmud study to women.”
This month’s learning is sponsored by Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This month’s learning is dedicated for a refuah shleima for Pesha Etel bat Sarah
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Chaim Avraham HaKohen ben Alter Gershon HaKohen.
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Summary
- For the text of the Hadran ceremony, click here.
- For more information about What is a Siyum, click here
While there are 613 mitzvot in the Torah, King David and some of the prophets narrowed it down to a smaller list of the most basic mitzvot. Why were these specific ones chosen, most of them relating to justice and righteousness and involving relations between people?
The masechet ends with the famous story of Rabbi Akiva laughing when seeing a fox running out of the kodesh kodashim or hearing the Romans on their way to attack, after the Temple was already destroyed, while his friends were crying. When questioned about his reaction, he explains, based on verses, that in order for the positive prophecy of Zecharia to be fulfilled, first the negative prophesy of Uriah needs to be fulfilled.
Today’s daily daf tools:
Makkot
Masechet Makkot is sponsored by Terri Krivosha and Rabbi Hayim Herring in loving memory of Terri’s father Judge Norman Krivosha, Nachum Meir ben David Beer v’Malka “who instilled in us a lifelong love of learning” and in honor of Dr. Judith Hauptman, “our first Talmud teacher, who was one of the pioneers to open the doors of Talmud study to women.”
This month’s learning is sponsored by Jonathan Loring in honor of his wife, Leah Ackner and their children Zev and Meira. “From the first day I met my wife in Hebrew class at JTS to watching her show kindness when we volunteered together to help those in need and even when I had to wait 9 years for a first date, my wife has always been an inspiration to me and everyone she meets. Thank you for these 20 years and B’Ezrat Hashem to many more! I love you wifesy.”
This month’s learning is dedicated for a refuah shleima for Pesha Etel bat Sarah
This week’s learning is sponsored by Robert and Paula Cohen in loving memory of Chaim Avraham HaKohen ben Alter Gershon HaKohen.
Makkot 24
שֵׁית מְאָה וְחַד סְרֵי הָוֵי, ״אָנֹכִי״ וְ״לֹא יִהְיֶה לְךָ״ – מִפִּי הַגְּבוּרָה שְׁמַעְנוּם.
is 611, the number of mitzvot that were received and taught by Moses our teacher. In addition, there are two mitzvot: “I am the Lord your God” and: “You shall have no other gods” (Exodus 20:2, 3), the first two of the Ten Commandments, that we heard from the mouth of the Almighty, for a total of 613.
(סימן דמשמק סק).
The Gemara provides a mnemonic for the biblical figures cited in the course of the discussion that follows: Dalet, mem, shin, mem, kuf; samekh, kuf; representing David, Micah, Isaiah, Amos, Habakkuk, Amos, and Ezekiel.
בָּא דָּוִד וְהֶעֱמִידָן עַל אַחַת עֶשְׂרֵה, דִּכְתִיב ״מִזְמוֹר לְדָוִד [ה׳] מִי יָגוּר בְּאׇהֳלֶךָ מִי יִשְׁכֹּן בְּהַר קׇדְשֶׁךָ. הוֹלֵךְ תָּמִים וּפוֹעֵל צֶדֶק וְדֹבֵר אֱמֶת בִּלְבָבוֹ, לֹא רָגַל עַל לְשֹׁנוֹ לֹא עָשָׂה לְרֵעֵהוּ רָעָה וְחֶרְפָּה לֹא נָשָׂא עַל קְרֹבוֹ. נִבְזֶה בְּעֵינָיו נִמְאָס וְאֶת יִרְאֵי ה׳ יְכַבֵּד נִשְׁבַּע לְהָרַע וְלֹא יָמִר. כַּסְפּוֹ לֹא נָתַן בְּנֶשֶׁךְ וְשֹׁחַד עַל נָקִי לֹא לָקָח עֹשֵׂה אֵלֶּה לֹא יִמּוֹט לְעוֹלָם״.
Rabbi Simlai continued: King David came and established the 613 mitzvot upon eleven mitzvot, as it is written: “A Psalm of David. Lord, who shall sojourn in Your Tabernacle? Who shall dwell upon Your sacred mountain? He who walks wholeheartedly, and works righteousness, and speaks truth in his heart. Who has no slander upon his tongue, nor does evil to his neighbor, nor takes up reproach against his relative. In whose eyes a vile person is despised, and he honors those who fear the Lord; he takes an oath to his own detriment, and changes not. He neither gives his money with interest, nor takes a bribe against the innocent. He who performs these shall never be moved” (Psalms, chapter 15). Eleven attributes that facilitate one’s entry into the World-to-Come appear on this list.
״הוֹלֵךְ תָּמִים״ – זֶה אַבְרָהָם, דִּכְתִיב ״הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים״.
The Gemara analyzes these verses: “He who walks wholeheartedly”; this is referring to one who conducts himself like our forefather Abraham, as it is written concerning him: “Walk before Me and be wholehearted” (Genesis 17:1).
״פּוֹעֵל צֶדֶק״ – כְּגוֹן אַבָּא חִלְקִיָּהוּ.
“Works righteousness”; this is referring to one such as Abba Ḥilkiyyahu, a laborer who would not pause from his labor even to greet people; he righteously continued working.
״וְדוֹבֵר אֱמֶת בִּלְבָבוֹ״ – כְּגוֹן רַב סָפְרָא.
“And speaks truth in his heart”; this is referring to one such as Rav Safra, who was reciting Shema when a person approached him to purchase an item. He intended to accept the man’s offer, but he was unable to respond because it is prohibited to interrupt the recitation of Shema. The buyer misinterpreted Rav Safra’s silence and concluded that Rav Safra demanded a higher price, so he raised his offer. Rav Safra insisted on selling him the item for the sum that he was offered initially.
״לֹא רָגַל עַל לְשֹׁנוֹ״ – זֶה יַעֲקֹב אָבִינוּ, דִּכְתִיב ״אוּלַי יְמֻשֵּׁנִי אָבִי וְהָיִיתִי בְעֵינָיו כִּמְתַעְתֵּעַ״.
“Who has no slander upon his tongue”; this is referring to one who conducts himself like our forefather Jacob, who did not want to mislead his father in order to receive his blessings, as it is written: “Perhaps my father will feel me, and I will be in his eyes like a fraud” (Genesis 27:12).
״לֹא עָשָׂה לְרֵעֵהוּ רָעָה״ – שֶׁלֹּא יָרַד לְאוּמָּנוּת חֲבֵירוֹ.
“Nor does evil to his neighbor”; this is referring to one who did not infringe upon another’s trade, constituting illegal competition.
״וְחֶרְפָּה לֹא נָשָׂא עַל קְרֹבוֹ״ – זֶה הַמְקָרֵב אֶת קְרוֹבָיו.
“Nor takes up reproach against his relative”; this is referring to one who draws his relatives near, and does not distance them when they embarrass him.
״נִבְזֶה בְּעֵינָיו נִמְאָס״ – זֶה חִזְקִיָּהוּ הַמֶּלֶךְ, שֶׁגֵּירַר עַצְמוֹת אָבִיו בְּמִטָּה שֶׁל חֲבָלִים.
“In whose eyes a vile person is despised”; this is referring to one who conducts himself like King Hezekiah, who dragged the bones of his evil father, King Ahaz, in a bed of ropes, because he despised those considered vile by God.
״וְאֶת יִרְאֵי ה׳ יְכַבֵּד״ – זֶה יְהוֹשָׁפָט מֶלֶךְ יְהוּדָה, שֶׁבְּשָׁעָה שֶׁהָיָה רוֹאֶה תַּלְמִיד חָכָם הָיָה עוֹמֵד מִכִּסְּאוֹ וּמְחַבְּקוֹ וּמְנַשְּׁקוֹ וְקוֹרֵא לוֹ ״אָבִי אָבִי, רַבִּי רַבִּי, מָרִי מָרִי״.
“And he honors those who fear the Lord”; this is referring to one who conducts himself like Jehoshaphat, king of Judea, who when he would see a Torah scholar would arise from his throne and hug him and kiss him, and call him: My father, my father, my teacher, my teacher, my master, my master.
״נִשְׁבַּע לְהָרַע וְלֹא יָמִר״ – כְּרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן: אֱהֵא בְּתַעֲנִית עַד שֶׁאָבֹא לְבֵיתִי.
“He takes an oath to his own detriment, and changes not”; this is in accordance with the conduct of Rabbi Yoḥanan, as Rabbi Yoḥanan would say in the form of a vow when seeking to refrain from eating in another’s home: I shall fast until I will come to my house. He would fulfill that vow and refrain from eating, even though he took the vow only to avoid eating in that place.
״כַּסְפּוֹ לֹא נָתַן בְּנֶשֶׁךְ״ – אֲפִילּוּ (בְּ)רִבִּית גּוֹי.
“He neither gives his money with interest”; meaning he does not lend money with interest even to a gentile, which is permitted by Torah law.
״וְשֹׁחַד עַל נָקִי לֹא לָקָח״ – כְּגוֹן רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי.
“Nor takes a bribe against the innocent”; this is referring to one such as Rabbi Yishmael, son of Rabbi Yosei, who refused to sit in judgment in a case involving his sharecropper. Since the latter would bring him a basket of fruit, he was concerned that he might unconsciously favor him.
כְּתִיב ״עֹשֵׂה אֵלֶּה לֹא יִמּוֹט לְעוֹלָם״ – כְּשֶׁהָיָה רַבָּן גַּמְלִיאֵל מַגִּיעַ לְמִקְרָא הַזֶּה הָיָה בּוֹכֶה, אֲמַר: מַאן דְּעָבֵיד לְהוּ לְכוּלְּהוּ – הוּא דְּלָא יִמּוֹט, הָא חֲדָא מִינַּיְיהוּ – יִמּוֹט.
At the conclusion of the verses, it is written: “He who performs these shall never be moved.” The Gemara relates: When Rabban Gamliel would reach this verse he would cry, and he said: It is one who performed all these actions who shall never be moved; but if he performed only one of them, he shall be moved.
אֲמַרוּ לֵיהּ: מִי כְּתִיב ״עֹשֵׂה כׇּל אֵלֶּה״? ״עֹשֵׂה אֵלֶּה״ כְּתִיב, אֲפִילּוּ בַּחֲדָא מִינַּיְיהוּ. דְּאִי לָא תֵּימָא הָכִי, כְּתִיב קְרָא אַחֲרִינָא ״אַל תִּטַּמְּאוּ בְּכׇל אֵלֶּה״, הָתָם נָמֵי, הַנּוֹגֵעַ בְּכׇל אֵלֶּה – הוּא דְּמִטַּמֵּא, בַּחֲדָא מִינַּיְיהוּ – לָא? אֶלָּא לָאו בְּאַחַת מִכׇּל אֵלֶּה, הָכָא נָמֵי בְּאַחַת מִכׇּל אֵלּוּ.
The Sages said to him: Is it written: He who performs all these? Rather, the phrase “he who performs these” is written, indicating that one is blessed even in a case where he performed one of them. As if you do not say so, compare that to a different verse that is written with regard to severe transgressions punishable by karet: “Do not impurify yourselves with all these” (Leviticus 18:24). Would you say that there too it means that it is one who comes into contact with all these who becomes impure, but one who comes into contact with one of these, no, he does not become impure? Rather, is it not that the phrase “with all these” means: With one of all these? Here too it means that one who performs one of all these has a place in the World-to-Come.
בָּא יְשַׁעְיָהוּ וְהֶעֱמִידָן עַל שֵׁשׁ, דִּכְתִיב ״הֹלֵךְ צְדָקוֹת וְדֹבֵר מֵישָׁרִים מֹאֵס בְּבֶצַע מַעֲשַׁקּוֹת נֹעֵר כַּפָּיו מִתְּמֹךְ בַּשֹּׁחַד אֹטֵם אׇזְנוֹ מִשְּׁמֹעַ דָּמִים וְעֹצֵם עֵינָיו מֵרְאוֹת בְּרָע״.
Rabbi Simlai’s exposition continues: Isaiah came and established the 613 mitzvot upon six, as it is written: “He who walks righteously, and speaks uprightly; he who despises the gain of oppressions, who shakes his hands from holding of bribes, who stops his ears from hearing blood, and shuts his eyes from looking upon evil” (Isaiah 33:15).
״הֹלֵךְ צְדָקוֹת״ – זֶה אַבְרָהָם אָבִינוּ, דִּכְתִיב ״כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה וְגוֹ׳״.
The Gemara elaborates: “He who walks righteously”; this is referring to one who conducts himself like our forefather Abraham, as it is written concerning him: “For I have known him, that he will command his children…to perform righteousness and justice” (Genesis 18:19).
״וְדֹבֵר מֵישָׁרִים״ – זֶה שֶׁאֵינוֹ מַקְנִיט פְּנֵי חֲבֵירוֹ בָּרַבִּים.
“And speaks uprightly”; this is referring to one who does not shame another in public.
״מֹאֵס בְּבֶצַע מַעֲשַׁקּוֹת״ – כְּגוֹן רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע.
“He who despises the gain of oppressions”; this is referring to one such as Rabbi Yishmael ben Elisha, who refused to sit in judgment in a case involving one who gave him priestly gifts, to avoid the appearance of impropriety.
״נֹעֵר כַּפָּיו מִתְּמֹךְ בַּשֹּׁחַד״ – כְּגוֹן רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי.
“Who shakes his hands from holding of bribes”; this is referring to one such as Rabbi Yishmael, son of Rabbi Yosei, who, as explained above, refused to sit in judgment in a case involving his sharecropper.
״אֹטֵם אׇזְנוֹ מִשְּׁמֹעַ דָּמִים״ – דְּלָא שָׁמַע בְּזִילוּתָא דְּצוּרְבָּא מֵרַבָּנַן וְשָׁתֵיק, כְּגוֹן רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן.
“Who stops his ears from hearing blood”; this is referring to one who would not hear derision of a Torah scholar and remain silent, such as Rabbi Elazar, son of Rabbi Shimon, who was well known for this.
״וְעֹצֵם עֵינָיו מֵרְאוֹת בְּרָע״ – כְּרַבִּי חִיָּיא בַּר אַבָּא, דְּאָמַר רַבִּי חִיָּיא בַּר אַבָּא: זֶה שֶׁאֵינוֹ מִסְתַּכֵּל בְּנָשִׁים בְּשָׁעָה שֶׁעוֹמְדוֹת עַל הַכְּבִיסָה.
“And shuts his eyes from looking upon evil” is to be understood in accordance with the statement of Rabbi Ḥiyya bar Abba, as Rabbi Ḥiyya bar Abba says: This is referring to one who does not look at women when they stand over the laundry at the river. The women would lift the garments they were wearing to keep them out of the water, and thereby expose part of their bodies.
וּכְתִיב: ״הוּא מְרוֹמִים יִשְׁכּוֹן״.
And it is written with regard to one who performs these matters: “He shall dwell on high; his fortress shall be the munitions of rocks; his bread shall be given, his waters shall be sure” (Isaiah 33:16).
בָּא מִיכָה וְהֶעֱמִידָן עַל שָׁלֹשׁ, דִּכְתִיב ״הִגִּיד לְךָ אָדָם מַה טּוֹב וּמָה ה׳ דּוֹרֵשׁ מִמְּךָ כִּי אִם עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם (ה׳) אֱלֹהֶיךָ״.
Micah came and established the 613 mitzvot upon three, as it is written: “It has been told to you, O man, what is good, and what the Lord does require of you; only to do justly, and to love mercy, and to walk humbly with your God” (Micah 6:8).
״עֲשׂוֹת מִשְׁפָּט״ – זֶה הַדִּין. ״אַהֲבַת חֶסֶד״ – זֶה גְּמִילוּת חֲסָדִים. ״וְהַצְנֵעַ לֶכֶת״ – זֶה הוֹצָאַת הַמֵּת וְהַכְנָסַת כַּלָּה. וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר: וּמָה דְּבָרִים שֶׁאֵין דַּרְכָּן לַעֲשׂוֹתָן בְּצִנְעָא, אָמְרָה תּוֹרָה ״וְהַצְנֵעַ לֶכֶת״, דְּבָרִים שֶׁדַּרְכָּם לַעֲשׂוֹתָם בְּצִנְעָא – עַל אַחַת כַּמָּה וְכַמָּה!
The Gemara elaborates: “To do justly,” this is justice; “to love mercy,” this is an allusion to acts of loving-kindness; “and to walk humbly with your God,” this is an allusion to taking the indigent dead out for burial and accompanying a poor bride to her wedding canopy, both of which are to be performed without fanfare glorifying the doer. The Gemara notes: And are these matters not inferred a fortiori? If, with regard to matters that tend to be conducted in public, e.g., funerals and weddings, the Torah states “walk humbly” when doing them, then in matters that tend to be conducted in private, e.g., charity and Torah study, all the more so should they be conducted in private.
חָזַר יְשַׁעְיָהוּ וְהֶעֱמִידָן עַל שְׁתַּיִם, שֶׁנֶּאֱמַר ״כֹּה אָמַר ה׳ שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה״. בָּא עָמוֹס וְהֶעֱמִידָן עַל אַחַת, שֶׁנֶּאֱמַר ״כֹּה אָמַר ה׳ לְבֵית יִשְׂרָאֵל דִּרְשׁוּנִי וִחְיוּ״. מַתְקֵיף לַהּ רַב נַחְמָן בַּר יִצְחָק: אֵימָא דִּרְשׁוּנִי בְּכׇל הַתּוֹרָה! אֶלָּא: בָּא חֲבַקּוּק וְהֶעֱמִידָן עַל אַחַת, שֶׁנֶּאֱמַר ״וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה״.
Isaiah then established the 613 mitzvot upon two, as it is stated: “So says the Lord: Observe justice and perform righteousness” (Isaiah 56:1). Amos came and established the 613 mitzvot upon one, as it is stated: “So says the Lord to the house of Israel: Seek Me and live” (Amos 5:4). Rav Naḥman bar Yitzḥak objects to this: There is no proof that the verse in Amos is establishing all the mitzvot upon one; say that Amos is saying: Seek Me throughout the entire Torah, as the verse does not specify the manner in which one should seek the Lord. Rather, say: Habakkuk came and established the 613 mitzvot upon one, as it is stated: “But the righteous person shall live by his faith” (Habakkuk 2:4).
אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: אַרְבַּע גְּזֵירוֹת גָּזַר מֹשֶׁה רַבֵּינוּ עַל יִשְׂרָאֵל, בָּאוּ אַרְבָּעָה נְבִיאִים וּבִיטְּלוּם. מֹשֶׁה אָמַר: ״וַיִּשְׁכֹּן יִשְׂרָאֵל בֶּטַח בָּדָד עֵין יַעֲקֹב״, בָּא עָמוֹס וּבִיטְּלָהּ, [שֶׁנֶּאֱמַר]: ״חֲדַל נָא מִי יָקוּם יַעֲקֹב וְגוֹ׳״ וּכְתִיב ״נִחַם ה׳ עַל זֹאת״.
§ Rabbi Yosei bar Ḥanina says: Moses our teacher issued four decrees upon the Jewish people, and four prophets came and revoked them. Moses said: “And Israel dwells in safety, the fountain [ein] of Jacob alone” (Deuteronomy 33:28), indicating that the Jewish people will dwell in safety only when they reach a lofty spiritual level similar to [me’ein] that of Jacob our forefather. Amos came and revoked it, as it is stated: “Lord God, cease, I beseech You; how shall Jacob stand, as he is small” (Amos 7:5), and immediately afterward it states: “The Lord regretted this; it too shall not be, says the Lord God” (Amos 7:6).
מֹשֶׁה אָמַר: ״וּבַגּוֹיִם הָהֵם לֹא תַרְגִּיעַ״, בָּא יִרְמְיָה וְאָמַר: ״הָלוֹךְ לְהַרְגִּיעוֹ יִשְׂרָאֵל״.
Moses said: “And among these nations you shall have no repose” (Deuteronomy 28:65). Jeremiah came and revoked it, and said: “Even Israel, when I go to cause him to rest” (Jeremiah 31:1), indicating that the Jewish people will find rest even in exile.
מֹשֶׁה אָמַר: ״פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים״, בָּא יְחֶזְקֵאל וּבִיטְּלָהּ: ״הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת״.
Moses said: “He visits the transgression of the fathers upon the sons” (Exodus 34:7). Ezekiel came and revoked it: “The soul that sins, it shall die” (Ezekiel 18:4), and not the children of that soul.
מֹשֶׁה אָמַר ״וַאֲבַדְתֶּם בַּגּוֹיִם״, בָּא יְשַׁעְיָהוּ וְאָמַר: ״וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל״.
Moses said: “And you shall be lost among the nations” (Leviticus 26:38). Isaiah came and revoked it, and said: “And it shall be on that day the great shofar shall be sounded, and those lost in the land of Assyria shall come” (Isaiah 27:13).
אָמַר רַב: מִסְתְּפֵינָא מֵהַאי קְרָא ״וַאֲבַדְתֶּם בַּגּוֹיִם״. מַתְקֵיף לַהּ רַב פָּפָּא: דִּלְמָא כַּאֲבֵידָה הַמִּתְבַּקֶּשֶׁת, דִּכְתִיב ״תָּעִיתִי כְּשֶׂה אֹבֵד בַּקֵּשׁ עַבְדֶּךָ״! אֶלָּא מִסֵּיפָא [דִּקְרָא], ״וְאָכְלָה אֶתְכֶם אֶרֶץ אֹיְבֵיכֶם״. מַתְקֵיף לַהּ מָר זוּטְרָא: דִּלְמָא כַּאֲכִילַת קִישּׁוּאִין וְדִילּוּעִין.
Rav says: I am afraid of that verse: “And you shall be lost among the nations.” Rav Pappa objects to this: Perhaps it means that the Jewish people will be like a lost item that is sought by its owner, and God will restore those lost in exile, as it is written: “I have gone astray like a lost lamb; seek Your servant” (Psalms 119:176). Rather, Rav was afraid from that which is written in the latter portion of that verse, where it is written: “And the land of your enemies shall consume you.” Mar Zutra objects to this: Perhaps it means like the consumption of cucumbers and gourds, which are not consumed in their entirety. Some is left over, from which additional plants can grow.
וּכְבָר הָיָה רַבָּן גַּמְלִיאֵל וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא מְהַלְּכִין בַּדֶּרֶךְ, וְשָׁמְעוּ קוֹל הֲמוֹנָהּ שֶׁל רוֹמִי מִפְּלָטָהּ [בְּרָחוֹק] מֵאָה וְעֶשְׂרִים מִיל, וְהִתְחִילוּ בּוֹכִין, וְרַבִּי עֲקִיבָא מְשַׂחֵק. אָמְרוּ לוֹ: מִפְּנֵי מָה אַתָּה מְשַׂחֵק? אָמַר לָהֶם: וְאַתֶּם מִפְּנֵי מָה אַתֶּם בּוֹכִים? אָמְרוּ לוֹ: הַלָּלוּ גּוֹיִם שֶׁמִּשְׁתַּחֲוִים לַעֲצַבִּים וּמְקַטְּרִים לַעֲבוֹדָה זָרָה יוֹשְׁבִין בֶּטַח וְהַשְׁקֵט, וְאָנוּ, בֵּית הֲדוֹם רַגְלֵי אֱלֹהֵינוּ שָׂרוּף
§ Apropos tribulations of exile and hope for redemption, the Gemara relates: And it once was that Rabban Gamliel, Rabbi Elazar ben Azarya, Rabbi Yehoshua, and Rabbi Akiva were walking along the road in the Roman Empire, and they heard the sound of the multitudes of Rome from Puteoli at a distance of one hundred and twenty mil. The city was so large that they were able to hear its tumult from a great distance. And the other Sages began weeping and Rabbi Akiva was laughing. They said to him: For what reason are you laughing? Rabbi Akiva said to them: And you, for what reason are you weeping? They said to him: These gentiles, who bow to false gods and burn incense to idols, dwell securely and tranquilly in this colossal city, and for us, the House of the footstool of our God, the Temple, is burnt
בָּאֵשׁ, וְלֹא נִבְכֶּה?! אָמַר לָהֶן: לְכָךְ אֲנִי מְצַחֵק, וּמָה לְעוֹבְרֵי רְצוֹנוֹ כָּךְ, לְעוֹשֵׂי רְצוֹנוֹ עַל אַחַת כַּמָּה וְכַמָּה.
by fire, and shall we not weep? Rabbi Akiva said to them: That is why I am laughing. If for those who violate His will, the wicked, it is so and they are rewarded for the few good deeds they performed, for those who perform His will, all the more so will they be rewarded.
שׁוּב פַּעַם אַחַת הָיוּ עוֹלִין לִירוּשָׁלַיִם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַצּוֹפִים קָרְעוּ בִּגְדֵיהֶם, כֵּיוָן שֶׁהִגִּיעוּ לְהַר הַבַּיִת רָאוּ שׁוּעָל שֶׁיָּצָא מִבֵּית קׇדְשֵׁי הַקֳּדָשִׁים, הִתְחִילוּ הֵן בּוֹכִין וְרַבִּי עֲקִיבָא מְצַחֵק. אָמְרוּ לוֹ: מִפְּנֵי מָה אַתָּה מְצַחֵק? אָמַר לָהֶם: מִפְּנֵי מָה אַתֶּם בּוֹכִים? אָמְרוּ לוֹ: מָקוֹם שֶׁכָּתוּב בּוֹ ״וְהַזָּר הַקָּרֵב יוּמָת״, וְעַכְשָׁיו שׁוּעָלִים הִלְּכוּ בּוֹ, וְלֹא נִבְכֶּה?!
The Gemara relates another incident involving those Sages. On another occasion they were ascending to Jerusalem after the destruction of the Temple. When they arrived at Mount Scopus and saw the site of the Temple, they rent their garments in mourning, in keeping with halakhic practice. When they arrived at the Temple Mount, they saw a fox that emerged from the site of the Holy of Holies. They began weeping, and Rabbi Akiva was laughing. They said to him: For what reason are you laughing? Rabbi Akiva said to them: For what reason are you weeping? They said to him: This is the place concerning which it is written: “And the non-priest who approaches shall die” (Numbers 1:51), and now foxes walk in it; and shall we not weep?
אָמַר לָהֶן: לְכָךְ אֲנִי מְצַחֵק, דִּכְתִיב: ״וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים אֵת אוּרִיָּה הַכֹּהֵן וְאֶת זְכַרְיָה בֶּן יְבֶרֶכְיָהוּ״ – וְכִי מָה עִנְיַן אוּרִיָּה אֵצֶל זְכַרְיָה? אוּרִיָּה בְּמִקְדָּשׁ רִאשׁוֹן, וּזְכַרְיָה בְּמִקְדָּשׁ שֵׁנִי! אֶלָּא: תָּלָה הַכָּתוּב נְבוּאָתוֹ שֶׁל זְכַרְיָה בִּנְבוּאָתוֹ שֶׁל אוּרִיָּה.
Rabbi Akiva said to them: That is why I am laughing, as it is written, when God revealed the future to the prophet Isaiah: “And I will take to Me faithful witnesses to attest: Uriah the priest, and Zechariah the son of Jeberechiah” (Isaiah 8:2). Now what is the connection between Uriah and Zechariah? He clarifies the difficulty: Uriah prophesied during the First Temple period, and Zechariah prophesied during the Second Temple period, as he was among those who returned to Zion from Babylonia. Rather, the verse established that fulfillment of the prophecy of Zechariah is dependent on fulfillment of the prophecy of Uriah.
בְּאוּרִיָּה כְּתִיב ״לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵחָרֵשׁ״, בִּזְכַרְיָה כְּתִיב ״עוֹד יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלִָם״. עַד שֶׁלֹּא נִתְקַיְּימָה נְבוּאָתוֹ שֶׁל אוּרִיָּה הָיִיתִי מִתְיָירֵא שֶׁלֹּא תִּתְקַיֵּים נְבוּאָתוֹ שֶׁל זְכַרְיָה, עַכְשָׁיו שֶׁנִּתְקַיְּימָה נְבוּאָתוֹ שֶׁל אוּרִיָּה – בְּיָדוּעַ שֶׁנְּבוּאָתוֹ שֶׁל זְכַרְיָה מִתְקַיֶּימֶת. בַּלָּשׁוֹן הַזֶּה אָמְרוּ לוֹ: עֲקִיבָא נִיחַמְתָּנוּ, עֲקִיבָא נִיחַמְתָּנוּ.
In the prophecy of Uriah it is written: “Therefore, for your sake Zion shall be plowed as a field, and Jerusalem shall become rubble, and the Temple Mount as the high places of a forest” (Micah 3:12), where foxes are found. There is a rabbinic tradition that this was prophesied by Uriah. In the prophecy of Zechariah it is written: “There shall yet be elderly men and elderly women sitting in the streets of Jerusalem” (Zechariah 8:4). Until the prophecy of Uriah with regard to the destruction of the city was fulfilled I was afraid that the prophecy of Zechariah would not be fulfilled, as the two prophecies are linked. Now that the prophecy of Uriah was fulfilled, it is evident that the prophecy of Zechariah remains valid. The Gemara adds: The Sages said to him, employing this formulation: Akiva, you have comforted us; Akiva, you have comforted us.
הֲדַרַן עֲלָךְ אֵלּוּ הֵן הַלּוֹקִין וּסְלִיקָא לַהּ מַסֶּכֶת מַכּוֹת
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New York, United States
Minneapolis, MN, United States
I was moved to tears by the Hadran Siyyum HaShas. I have learned Torah all my life, but never connected to learning Gemara on a regular basis until then. Seeing the sheer joy Talmud Torah at the siyyum, I felt compelled to be part of it, and I haven’t missed a day!
It’s not always easy, but it is so worthwhile, and it has strengthened my love of learning. It is part of my life now.
Beit Shemesh, Israel
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Guildford, United Kingdom
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 started learning at the beginning of this cycle more than 2 years ago, and I have not missed a day or a daf. It’s been challenging and enlightening and even mind-numbing at times, but the learning and the shared experience have all been worth it. If you are open to it, there’s no telling what might come into your life.
Phoenix, Arizona, United States
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
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Edmonton, Alberta, Canada
Phoenix, AZ, United States
A beautiful world of Talmudic sages now fill my daily life with discussion and debate.
bringing alive our traditions and texts that has brought new meaning to my life.
I am a מגילת אסתר reader for women . the words in the Mishna of מסכת megillah 17a
הקורא את המגילה למפרע לא יצא were powerful to me.
I hope to have the zchut to complete the cycle for my 70th birthday.
Jerusalem, Israel
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Mitspe, Israel
I started learning Gemara at the Yeshivah of Flatbush. And I resumed ‘ברוך ה decades later with Rabbanit Michele at Hadran. I started from Brachot and have had an exciting, rewarding experience throughout seder Moed!
Maale Adumim, Israel
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
Richmond, CA, United States
Michelle has been an inspiration for years, but I only really started this cycle after the moving and uplifting siyum in Jerusalem. It’s been an wonderful to learn and relearn the tenets of our religion and to understand how the extraordinary efforts of a band of people to preserve Judaism after the fall of the beit hamikdash is still bearing fruits today. I’m proud to be part of the chain!
Raanana, Israel
Berlin, Germany
I heard the new Daf Yomi cycle was starting and I was curious, so I searched online for a women’s class and was pleasently surprised to find Rabanit Michelle’s great class reviews in many online articles. It has been a splendid journey. It is a way to fill my days with Torah, learning so many amazing things I have never heard before during my Tanach learning at High School. Thanks so much .
Panama, Panama
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
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Raanana, Israel
I learned Mishnayot more than twenty years ago and started with Gemara much later in life. Although I never managed to learn Daf Yomi consistently, I am learning since some years Gemara in depth and with much joy. Since last year I am studying at the International Halakha Scholars Program at the WIHL. I often listen to Rabbanit Farbers Gemara shiurim to understand better a specific sugyiah. I am grateful for the help and inspiration!
Berlin, Germany
Makkot 24
Χ©ΧΦ΅ΧΧͺ ΧΦ°ΧΦΈΧ ΧΦ°ΧΦ·Χ Χ‘Φ°Χ¨Φ΅Χ ΧΦΈΧΦ΅Χ, Χ΄ΧΦΈΧ ΦΉΧΦ΄ΧΧ΄ ΧΦ°Χ΄ΧΦΉΧ ΧΦ΄ΧΦ°ΧΦΆΧ ΧΦ°ΧΦΈΧ΄ β ΧΦ΄Χ€ΦΌΦ΄Χ ΧΦ·ΧΦΌΦ°ΧΧΦΌΧ¨ΦΈΧ Χ©ΧΦ°ΧΦ·Χ’Φ°Χ ΧΦΌΧ.
is 611, the number of mitzvot that were received and taught by Moses our teacher. In addition, there are two mitzvot: βI am the Lord your Godβ and: βYou shall have no other godsβ (Exodus 20:2, 3), the first two of the Ten Commandments, that we heard from the mouth of the Almighty, for a total of 613.
(Χ‘ΧΧΧ ΧΧΧ©ΧΧ§ Χ‘Χ§).
The Gemara provides a mnemonic for the biblical figures cited in the course of the discussion that follows: Dalet, mem, shin, mem, kuf; samekh, kuf; representing David, Micah, Isaiah, Amos, Habakkuk, Amos, and Ezekiel.
ΧΦΌΦΈΧ ΧΦΌΦΈΧΦ΄Χ ΧΦ°ΧΦΆΧ’Φ±ΧΦ΄ΧΧΦΈΧ Χ’Φ·Χ ΧΦ·ΧΦ·Χͺ Χ’ΦΆΧ©ΧΦ°Χ¨Φ΅Χ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ Χ΄ΧΦ΄ΧΦ°ΧΧΦΉΧ¨ ΧΦ°ΧΦΈΧΦ΄Χ [ΧΧ³] ΧΦ΄Χ ΧΦΈΧΧΦΌΧ¨ ΧΦΌΦ°ΧΧΧΦ³ΧΦΆΧΦΈ ΧΦ΄Χ ΧΦ΄Χ©ΧΦ°ΧΦΌΦΉΧ ΧΦΌΦ°ΧΦ·Χ¨ Χ§ΧΧΦ°Χ©ΧΦΆΧΦΈ. ΧΧΦΉΧΦ΅ΧΦ° ΧͺΦΌΦΈΧΦ΄ΧΧ ΧΦΌΧ€ΧΦΉΧ’Φ΅Χ Χ¦ΦΆΧΦΆΧ§ ΧΦ°ΧΦΉΧΦ΅Χ¨ ΧΦ±ΧΦΆΧͺ ΧΦΌΦ΄ΧΦ°ΧΦΈΧΧΦΉ, ΧΦΉΧ Χ¨ΦΈΧΦ·Χ Χ’Φ·Χ ΧΦ°Χ©ΧΦΉΧ ΧΦΉ ΧΦΉΧ Χ’ΦΈΧ©ΧΦΈΧ ΧΦ°Χ¨Φ΅Χ’Φ΅ΧΧΦΌ Χ¨ΦΈΧ’ΦΈΧ ΧΦ°ΧΦΆΧ¨Φ°Χ€ΦΌΦΈΧ ΧΦΉΧ Χ ΦΈΧ©ΧΦΈΧ Χ’Φ·Χ Χ§Φ°Χ¨ΦΉΧΧΦΉ. Χ Φ΄ΧΦ°ΧΦΆΧ ΧΦΌΦ°Χ’Φ΅ΧΧ ΦΈΧΧ Χ Φ΄ΧΦ°ΧΦΈΧ‘ ΧΦ°ΧΦΆΧͺ ΧΦ΄Χ¨Φ°ΧΦ΅Χ ΧΧ³ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ Χ Φ΄Χ©ΧΦ°ΧΦΌΦ·Χ’ ΧΦ°ΧΦΈΧ¨Φ·Χ’ ΧΦ°ΧΦΉΧ ΧΦΈΧΦ΄Χ¨. ΧΦΌΦ·Χ‘Φ°Χ€ΦΌΧΦΉ ΧΦΉΧ Χ ΦΈΧͺΦ·Χ ΧΦΌΦ°Χ ΦΆΧ©ΧΦΆΧΦ° ΧΦ°Χ©ΧΦΉΧΦ·Χ Χ’Φ·Χ Χ ΦΈΧ§Φ΄Χ ΧΦΉΧ ΧΦΈΧ§ΦΈΧ Χ’ΦΉΧ©ΧΦ΅Χ ΧΦ΅ΧΦΌΦΆΧ ΧΦΉΧ ΧΦ΄ΧΦΌΧΦΉΧ ΧΦ°Χ’ΧΦΉΧΦΈΧΧ΄.
Rabbi Simlai continued: King David came and established the 613 mitzvot upon eleven mitzvot, as it is written: βA Psalm of David. Lord, who shall sojourn in Your Tabernacle? Who shall dwell upon Your sacred mountain? He who walks wholeheartedly, and works righteousness, and speaks truth in his heart. Who has no slander upon his tongue, nor does evil to his neighbor, nor takes up reproach against his relative. In whose eyes a vile person is despised, and he honors those who fear the Lord; he takes an oath to his own detriment, and changes not. He neither gives his money with interest, nor takes a bribe against the innocent. He who performs these shall never be movedβ (Psalms, chapter 15). Eleven attributes that facilitate oneβs entry into the World-to-Come appear on this list.
Χ΄ΧΧΦΉΧΦ΅ΧΦ° ΧͺΦΌΦΈΧΦ΄ΧΧΧ΄ β ΧΦΆΧ ΧΦ·ΧΦ°Χ¨ΦΈΧΦΈΧ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ Χ΄ΧΦ΄ΧͺΦ°ΧΦ·ΧΦΌΦ΅ΧΦ° ΧΦ°Χ€ΦΈΧ Φ·Χ ΧΦΆΧΦ°ΧΦ΅Χ ΧͺΦΈΧΦ΄ΧΧΧ΄.
The Gemara analyzes these verses: βHe who walks wholeheartedlyβ; this is referring to one who conducts himself like our forefather Abraham, as it is written concerning him: βWalk before Me and be wholeheartedβ (Genesis 17:1).
Χ΄Χ€ΦΌΧΦΉΧ’Φ΅Χ Χ¦ΦΆΧΦΆΧ§Χ΄ β ΧΦΌΦ°ΧΧΦΉΧ ΧΦ·ΧΦΌΦΈΧ ΧΦ΄ΧΦ°Χ§Φ΄ΧΦΌΦΈΧΧΦΌ.
βWorks righteousnessβ; this is referring to one such as Abba αΈ€ilkiyyahu, a laborer who would not pause from his labor even to greet people; he righteously continued working.
Χ΄ΧΦ°ΧΧΦΉΧΦ΅Χ¨ ΧΦ±ΧΦΆΧͺ ΧΦΌΦ΄ΧΦ°ΧΦΈΧΧΦΉΧ΄ β ΧΦΌΦ°ΧΧΦΉΧ Χ¨Φ·Χ Χ‘ΦΈΧ€Φ°Χ¨ΦΈΧ.
βAnd speaks truth in his heartβ; this is referring to one such as Rav Safra, who was reciting Shema when a person approached him to purchase an item. He intended to accept the manβs offer, but he was unable to respond because it is prohibited to interrupt the recitation of Shema. The buyer misinterpreted Rav Safraβs silence and concluded that Rav Safra demanded a higher price, so he raised his offer. Rav Safra insisted on selling him the item for the sum that he was offered initially.
Χ΄ΧΦΉΧ Χ¨ΦΈΧΦ·Χ Χ’Φ·Χ ΧΦ°Χ©ΧΦΉΧ ΧΦΉΧ΄ β ΧΦΆΧ ΧΦ·Χ’Φ²Χ§ΦΉΧ ΧΦΈΧΦ΄ΧΧ ΧΦΌ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ Χ΄ΧΧΦΌΧΦ·Χ ΧΦ°ΧΦ»Χ©ΦΌΧΦ΅Χ Φ΄Χ ΧΦΈΧΦ΄Χ ΧΦ°ΧΦΈΧΦ΄ΧΧͺΦ΄Χ ΧΦ°Χ’Φ΅ΧΧ ΦΈΧΧ ΧΦΌΦ΄ΧΦ°ΧͺΦ·Χ’Φ°ΧͺΦΌΦ΅Χ’Φ·Χ΄.
βWho has no slander upon his tongueβ; this is referring to one who conducts himself like our forefather Jacob, who did not want to mislead his father in order to receive his blessings, as it is written: βPerhaps my father will feel me, and I will be in his eyes like a fraudβ (Genesis 27:12).
Χ΄ΧΦΉΧ Χ’ΦΈΧ©ΧΦΈΧ ΧΦ°Χ¨Φ΅Χ’Φ΅ΧΧΦΌ Χ¨ΦΈΧ’ΦΈΧΧ΄ β Χ©ΧΦΆΧΦΌΦΉΧ ΧΦΈΧ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΌΦΈΧ ΧΦΌΧͺ ΧΦ²ΧΦ΅ΧΧ¨ΧΦΉ.
βNor does evil to his neighborβ; this is referring to one who did not infringe upon anotherβs trade, constituting illegal competition.
Χ΄ΧΦ°ΧΦΆΧ¨Φ°Χ€ΦΌΦΈΧ ΧΦΉΧ Χ ΦΈΧ©ΧΦΈΧ Χ’Φ·Χ Χ§Φ°Χ¨ΦΉΧΧΦΉΧ΄ β ΧΦΆΧ ΧΦ·ΧΦ°Χ§ΦΈΧ¨Φ΅Χ ΧΦΆΧͺ Χ§Φ°Χ¨ΧΦΉΧΦΈΧΧ.
βNor takes up reproach against his relativeβ; this is referring to one who draws his relatives near, and does not distance them when they embarrass him.
Χ΄Χ Φ΄ΧΦ°ΧΦΆΧ ΧΦΌΦ°Χ’Φ΅ΧΧ ΦΈΧΧ Χ Φ΄ΧΦ°ΧΦΈΧ‘Χ΄ β ΧΦΆΧ ΧΦ΄ΧΦ°Χ§Φ΄ΧΦΌΦΈΧΧΦΌ ΧΦ·ΧΦΌΦΆΧΦΆΧΦ°, Χ©ΧΦΆΧΦΌΦ΅ΧΧ¨Φ·Χ¨ Χ’Φ·Χ¦Φ°ΧΧΦΉΧͺ ΧΦΈΧΦ΄ΧΧ ΧΦΌΦ°ΧΦ΄ΧΦΌΦΈΧ Χ©ΧΦΆΧ ΧΦ²ΧΦΈΧΦ΄ΧΧ.
βIn whose eyes a vile person is despisedβ; this is referring to one who conducts himself like King Hezekiah, who dragged the bones of his evil father, King Ahaz, in a bed of ropes, because he despised those considered vile by God.
Χ΄ΧΦ°ΧΦΆΧͺ ΧΦ΄Χ¨Φ°ΧΦ΅Χ ΧΧ³ ΧΦ°ΧΦ·ΧΦΌΦ΅ΧΧ΄ β ΧΦΆΧ ΧΦ°ΧΧΦΉΧ©ΧΦΈΧ€ΦΈΧ ΧΦΆΧΦΆΧΦ° ΧΦ°ΧΧΦΌΧΦΈΧ, Χ©ΧΦΆΧΦΌΦ°Χ©ΧΦΈΧ’ΦΈΧ Χ©ΧΦΆΧΦΈΧΦΈΧ Χ¨ΧΦΉΧΦΆΧ ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧ ΧΦΈΧΦΈΧ ΧΦΈΧΦΈΧ Χ’ΧΦΉΧΦ΅Χ ΧΦ΄ΧΦΌΦ΄Χ‘ΦΌΦ°ΧΧΦΉ ΧΦΌΧΦ°ΧΦ·ΧΦΌΦ°Χ§ΧΦΉ ΧΦΌΧΦ°Χ Φ·Χ©ΦΌΧΦ°Χ§ΧΦΉ ΧΦ°Χ§ΧΦΉΧ¨Φ΅Χ ΧΧΦΉ Χ΄ΧΦΈΧΦ΄Χ ΧΦΈΧΦ΄Χ, Χ¨Φ·ΧΦΌΦ΄Χ Χ¨Φ·ΧΦΌΦ΄Χ, ΧΦΈΧ¨Φ΄Χ ΧΦΈΧ¨Φ΄ΧΧ΄.
βAnd he honors those who fear the Lordβ; this is referring to one who conducts himself like Jehoshaphat, king of Judea, who when he would see a Torah scholar would arise from his throne and hug him and kiss him, and call him: My father, my father, my teacher, my teacher, my master, my master.
Χ΄Χ Φ΄Χ©ΧΦ°ΧΦΌΦ·Χ’ ΧΦ°ΧΦΈΧ¨Φ·Χ’ ΧΦ°ΧΦΉΧ ΧΦΈΧΦ΄Χ¨Χ΄ β ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ±ΧΦ΅Χ ΧΦΌΦ°ΧͺΦ·Χ’Φ²Χ Φ΄ΧΧͺ Χ’Φ·Χ Χ©ΧΦΆΧΦΈΧΦΉΧ ΧΦ°ΧΦ΅ΧΧͺΦ΄Χ.
βHe takes an oath to his own detriment, and changes notβ; this is in accordance with the conduct of Rabbi YoαΈ₯anan, as Rabbi YoαΈ₯anan would say in the form of a vow when seeking to refrain from eating in anotherβs home: I shall fast until I will come to my house. He would fulfill that vow and refrain from eating, even though he took the vow only to avoid eating in that place.
Χ΄ΧΦΌΦ·Χ‘Φ°Χ€ΦΌΧΦΉ ΧΦΉΧ Χ ΦΈΧͺΦ·Χ ΧΦΌΦ°Χ ΦΆΧ©ΧΦΆΧΦ°Χ΄ β ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ (ΧΦΌΦ°)Χ¨Φ΄ΧΦΌΦ΄ΧΧͺ ΧΦΌΧΦΉΧ.
βHe neither gives his money with interestβ; meaning he does not lend money with interest even to a gentile, which is permitted by Torah law.
Χ΄ΧΦ°Χ©ΧΦΉΧΦ·Χ Χ’Φ·Χ Χ ΦΈΧ§Φ΄Χ ΧΦΉΧ ΧΦΈΧ§ΦΈΧΧ΄ β ΧΦΌΦ°ΧΧΦΉΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ©ΧΦ°ΧΦΈΧ’Φ΅ΧΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ.
βNor takes a bribe against the innocentβ; this is referring to one such as Rabbi Yishmael, son of Rabbi Yosei, who refused to sit in judgment in a case involving his sharecropper. Since the latter would bring him a basket of fruit, he was concerned that he might unconsciously favor him.
ΧΦΌΦ°ΧͺΦ΄ΧΧ Χ΄Χ’ΦΉΧ©ΧΦ΅Χ ΧΦ΅ΧΦΌΦΆΧ ΧΦΉΧ ΧΦ΄ΧΦΌΧΦΉΧ ΧΦ°Χ’ΧΦΉΧΦΈΧΧ΄ β ΧΦΌΦ°Χ©ΧΦΆΧΦΈΧΦΈΧ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ ΧΦ·ΧΦΌΦ΄ΧΧ’Φ· ΧΦ°ΧΦ΄Χ§Φ°Χ¨ΦΈΧ ΧΦ·ΧΦΌΦΆΧ ΧΦΈΧΦΈΧ ΧΦΌΧΦΉΧΦΆΧ, ΧΦ²ΧΦ·Χ¨: ΧΦ·ΧΧ ΧΦΌΦ°Χ’ΦΈΧΦ΅ΧΧ ΧΦ°ΧΧΦΌ ΧΦ°ΧΧΦΌΧΦΌΦ°ΧΧΦΌ β ΧΧΦΌΧ ΧΦΌΦ°ΧΦΈΧ ΧΦ΄ΧΦΌΧΦΉΧ, ΧΦΈΧ ΧΦ²ΧΦΈΧ ΧΦ΄ΧΧ ΦΌΦ·ΧΦ°ΧΧΧΦΌ β ΧΦ΄ΧΦΌΧΦΉΧ.
At the conclusion of the verses, it is written: βHe who performs these shall never be moved.β The Gemara relates: When Rabban Gamliel would reach this verse he would cry, and he said: It is one who performed all these actions who shall never be moved; but if he performed only one of them, he shall be moved.
ΧΦ²ΧΦ·Χ¨ΧΦΌ ΧΦ΅ΧΧΦΌ: ΧΦ΄Χ ΧΦΌΦ°ΧͺΦ΄ΧΧ Χ΄Χ’ΦΉΧ©ΧΦ΅Χ ΧΦΌΧΧ ΧΦ΅ΧΦΌΦΆΧΧ΄? Χ΄Χ’ΦΉΧ©ΧΦ΅Χ ΧΦ΅ΧΦΌΦΆΧΧ΄ ΧΦΌΦ°ΧͺΦ΄ΧΧ, ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦΌΦ·ΧΦ²ΧΦΈΧ ΧΦ΄ΧΧ ΦΌΦ·ΧΦ°ΧΧΧΦΌ. ΧΦΌΦ°ΧΦ΄Χ ΧΦΈΧ ΧͺΦΌΦ΅ΧΧΦΈΧ ΧΦΈΧΦ΄Χ, ΧΦΌΦ°ΧͺΦ΄ΧΧ Χ§Φ°Χ¨ΦΈΧ ΧΦ·ΧΦ²Χ¨Φ΄ΧΧ ΦΈΧ Χ΄ΧΦ·Χ ΧͺΦΌΦ΄ΧΦΌΦ·ΧΦΌΦ°ΧΧΦΌ ΧΦΌΦ°ΧΧΧ ΧΦ΅ΧΦΌΦΆΧΧ΄, ΧΦΈΧͺΦΈΧ Χ ΦΈΧΦ΅Χ, ΧΦ·Χ ΦΌΧΦΉΧΦ΅Χ’Φ· ΧΦΌΦ°ΧΧΧ ΧΦ΅ΧΦΌΦΆΧ β ΧΧΦΌΧ ΧΦΌΦ°ΧΦ΄ΧΦΌΦ·ΧΦΌΦ΅Χ, ΧΦΌΦ·ΧΦ²ΧΦΈΧ ΧΦ΄ΧΧ ΦΌΦ·ΧΦ°ΧΧΧΦΌ β ΧΦΈΧ? ΧΦΆΧΦΌΦΈΧ ΧΦΈΧΧ ΧΦΌΦ°ΧΦ·ΧΦ·Χͺ ΧΦ΄ΧΦΌΧΧ ΧΦ΅ΧΦΌΦΆΧ, ΧΦΈΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΌΦ°ΧΦ·ΧΦ·Χͺ ΧΦ΄ΧΦΌΧΧ ΧΦ΅ΧΦΌΧΦΌ.
The Sages said to him: Is it written: He who performs all these? Rather, the phrase βhe who performs theseβ is written, indicating that one is blessed even in a case where he performed one of them. As if you do not say so, compare that to a different verse that is written with regard to severe transgressions punishable by karet: βDo not impurify yourselves with all theseβ (Leviticus 18:24). Would you say that there too it means that it is one who comes into contact with all these who becomes impure, but one who comes into contact with one of these, no, he does not become impure? Rather, is it not that the phrase βwith all theseβ means: With one of all these? Here too it means that one who performs one of all these has a place in the World-to-Come.
ΧΦΌΦΈΧ ΧΦ°Χ©ΧΦ·Χ’Φ°ΧΦΈΧΧΦΌ ΧΦ°ΧΦΆΧ’Φ±ΧΦ΄ΧΧΦΈΧ Χ’Φ·Χ Χ©ΧΦ΅Χ©Χ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ Χ΄ΧΦΉΧΦ΅ΧΦ° Χ¦Φ°ΧΦΈΧ§ΧΦΉΧͺ ΧΦ°ΧΦΉΧΦ΅Χ¨ ΧΦ΅ΧΧ©ΧΦΈΧ¨Φ΄ΧΧ ΧΦΉΧΦ΅Χ‘ ΧΦΌΦ°ΧΦΆΧ¦Φ·Χ’ ΧΦ·Χ’Φ²Χ©ΧΦ·Χ§ΦΌΧΦΉΧͺ Χ ΦΉΧ’Φ΅Χ¨ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ ΧΦ΄ΧͺΦΌΦ°ΧΦΉΧΦ° ΧΦΌΦ·Χ©ΦΌΧΦΉΧΦ·Χ ΧΦΉΧΦ΅Χ ΧΧΧΦ°Χ ΧΦΉ ΧΦ΄Χ©ΦΌΧΦ°ΧΦΉΧ’Φ· ΧΦΌΦΈΧΦ΄ΧΧ ΧΦ°Χ’ΦΉΧ¦Φ΅Χ Χ’Φ΅ΧΧ ΦΈΧΧ ΧΦ΅Χ¨Φ°ΧΧΦΉΧͺ ΧΦΌΦ°Χ¨ΦΈΧ’Χ΄.
Rabbi Simlaiβs exposition continues: Isaiah came and established the 613 mitzvot upon six, as it is written: βHe who walks righteously, and speaks uprightly; he who despises the gain of oppressions, who shakes his hands from holding of bribes, who stops his ears from hearing blood, and shuts his eyes from looking upon evilβ (Isaiah 33:15).
Χ΄ΧΦΉΧΦ΅ΧΦ° Χ¦Φ°ΧΦΈΧ§ΧΦΉΧͺΧ΄ β ΧΦΆΧ ΧΦ·ΧΦ°Χ¨ΦΈΧΦΈΧ ΧΦΈΧΦ΄ΧΧ ΧΦΌ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ Χ΄ΧΦΌΦ΄Χ ΧΦ°ΧΦ·Χ’Φ°ΧͺΦΌΦ΄ΧΧ ΧΦ°ΧΦ·Χ’Φ·Χ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦ°Χ¦Φ·ΧΦΌΦΆΧ ΧΦ°ΧΧΦΉΧ³Χ΄.
The Gemara elaborates: βHe who walks righteouslyβ; this is referring to one who conducts himself like our forefather Abraham, as it is written concerning him: βFor I have known him, that he will command his childrenβ¦to perform righteousness and justiceβ (Genesis 18:19).
Χ΄ΧΦ°ΧΦΉΧΦ΅Χ¨ ΧΦ΅ΧΧ©ΧΦΈΧ¨Φ΄ΧΧΧ΄ β ΧΦΆΧ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ ΧΦ·Χ§Φ°Χ Φ΄ΧΧ Χ€ΦΌΦ°Χ Φ΅Χ ΧΦ²ΧΦ΅ΧΧ¨ΧΦΉ ΧΦΌΦΈΧ¨Φ·ΧΦΌΦ΄ΧΧ.
βAnd speaks uprightlyβ; this is referring to one who does not shame another in public.
Χ΄ΧΦΉΧΦ΅Χ‘ ΧΦΌΦ°ΧΦΆΧ¦Φ·Χ’ ΧΦ·Χ’Φ²Χ©ΧΦ·Χ§ΦΌΧΦΉΧͺΧ΄ β ΧΦΌΦ°ΧΧΦΉΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ©ΧΦ°ΧΦΈΧ’Φ΅ΧΧ ΧΦΌΦΆΧ ΧΦ±ΧΦ΄ΧΧ©ΧΦΈΧ’.
βHe who despises the gain of oppressionsβ; this is referring to one such as Rabbi Yishmael ben Elisha, who refused to sit in judgment in a case involving one who gave him priestly gifts, to avoid the appearance of impropriety.
Χ΄Χ ΦΉΧ’Φ΅Χ¨ ΧΦΌΦ·Χ€ΦΌΦΈΧΧ ΧΦ΄ΧͺΦΌΦ°ΧΦΉΧΦ° ΧΦΌΦ·Χ©ΦΌΧΦΉΧΦ·ΧΧ΄ β ΧΦΌΦ°ΧΧΦΉΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ©ΧΦ°ΧΦΈΧ’Φ΅ΧΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ.
βWho shakes his hands from holding of bribesβ; this is referring to one such as Rabbi Yishmael, son of Rabbi Yosei, who, as explained above, refused to sit in judgment in a case involving his sharecropper.
Χ΄ΧΦΉΧΦ΅Χ ΧΧΧΦ°Χ ΧΦΉ ΧΦ΄Χ©ΦΌΧΦ°ΧΦΉΧ’Φ· ΧΦΌΦΈΧΦ΄ΧΧΧ΄ β ΧΦΌΦ°ΧΦΈΧ Χ©ΧΦΈΧΦ·Χ’ ΧΦΌΦ°ΧΦ΄ΧΧΧΦΌΧͺΦΈΧ ΧΦΌΦ°Χ¦ΧΦΌΧ¨Φ°ΧΦΌΦΈΧ ΧΦ΅Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ ΧΦ°Χ©ΧΦΈΧͺΦ΅ΧΧ§, ΧΦΌΦ°ΧΧΦΉΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ.
βWho stops his ears from hearing bloodβ; this is referring to one who would not hear derision of a Torah scholar and remain silent, such as Rabbi Elazar, son of Rabbi Shimon, who was well known for this.
Χ΄ΧΦ°Χ’ΦΉΧ¦Φ΅Χ Χ’Φ΅ΧΧ ΦΈΧΧ ΧΦ΅Χ¨Φ°ΧΧΦΉΧͺ ΧΦΌΦ°Χ¨ΦΈΧ’Χ΄ β ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧ, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦΌΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧ: ΧΦΆΧ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΉ ΧΦ΄Χ‘Φ°ΧͺΦΌΦ·ΧΦΌΦ΅Χ ΧΦΌΦ°Χ ΦΈΧ©ΧΦ΄ΧΧ ΧΦΌΦ°Χ©ΧΦΈΧ’ΦΈΧ Χ©ΧΦΆΧ’ΧΦΉΧΦ°ΧΧΦΉΧͺ Χ’Φ·Χ ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ‘ΦΈΧ.
βAnd shuts his eyes from looking upon evilβ is to be understood in accordance with the statement of Rabbi αΈ€iyya bar Abba, as Rabbi αΈ€iyya bar Abba says: This is referring to one who does not look at women when they stand over the laundry at the river. The women would lift the garments they were wearing to keep them out of the water, and thereby expose part of their bodies.
ΧΦΌΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΧΦΌΧ ΧΦ°Χ¨ΧΦΉΧΦ΄ΧΧ ΧΦ΄Χ©ΧΦ°ΧΦΌΧΦΉΧΧ΄.
And it is written with regard to one who performs these matters: βHe shall dwell on high; his fortress shall be the munitions of rocks; his bread shall be given, his waters shall be sureβ (Isaiah 33:16).
ΧΦΌΦΈΧ ΧΦ΄ΧΧΦΈΧ ΧΦ°ΧΦΆΧ’Φ±ΧΦ΄ΧΧΦΈΧ Χ’Φ·Χ Χ©ΧΦΈΧΦΉΧ©Χ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ Χ΄ΧΦ΄ΧΦΌΦ΄ΧΧ ΧΦ°ΧΦΈ ΧΦΈΧΦΈΧ ΧΦ·Χ ΧΦΌΧΦΉΧ ΧΦΌΧΦΈΧ ΧΧ³ ΧΦΌΧΦΉΧ¨Φ΅Χ©Χ ΧΦ΄ΧΦΌΦ°ΧΦΈ ΧΦΌΦ΄Χ ΧΦ΄Χ Χ’Φ²Χ©ΧΧΦΉΧͺ ΧΦ΄Χ©ΧΦ°Χ€ΦΌΦΈΧ ΧΦ°ΧΦ·ΧΦ²ΧΦ·Χͺ ΧΦΆΧ‘ΦΆΧ ΧΦ°ΧΦ·Χ¦Φ°Χ Φ΅Χ’Φ· ΧΦΆΧΦΆΧͺ Χ’Φ΄Χ (ΧΧ³) ΧΦ±ΧΦΉΧΦΆΧΧΦΈΧ΄.
Micah came and established the 613 mitzvot upon three, as it is written: βIt has been told to you, O man, what is good, and what the Lord does require of you; only to do justly, and to love mercy, and to walk humbly with your Godβ (Micah 6:8).
Χ΄Χ’Φ²Χ©ΧΧΦΉΧͺ ΧΦ΄Χ©ΧΦ°Χ€ΦΌΦΈΧΧ΄ β ΧΦΆΧ ΧΦ·ΧΦΌΦ΄ΧΧ. Χ΄ΧΦ·ΧΦ²ΧΦ·Χͺ ΧΦΆΧ‘ΦΆΧΧ΄ β ΧΦΆΧ ΧΦΌΦ°ΧΦ΄ΧΧΧΦΌΧͺ ΧΦ²Χ‘ΦΈΧΦ΄ΧΧ. Χ΄ΧΦ°ΧΦ·Χ¦Φ°Χ Φ΅Χ’Φ· ΧΦΆΧΦΆΧͺΧ΄ β ΧΦΆΧ ΧΧΦΉΧ¦ΦΈΧΦ·Χͺ ΧΦ·ΧΦΌΦ΅Χͺ ΧΦ°ΧΦ·ΧΦ°Χ ΦΈΧ‘Φ·Χͺ ΧΦΌΦ·ΧΦΌΦΈΧ. ΧΦ·ΧΦ²ΧΦΉΧ ΧΦΌΦ°ΧΦΈΧ¨Φ΄ΧΧ Χ§Φ·Χ ΧΦΈΧΧΦΉΧΦΆΧ¨: ΧΦΌΧΦΈΧ ΧΦΌΦ°ΧΦΈΧ¨Φ΄ΧΧ Χ©ΧΦΆΧΦ΅ΧΧ ΧΦΌΦ·Χ¨Φ°ΧΦΌΦΈΧ ΧΦ·Χ’Φ²Χ©ΧΧΦΉΧͺΦΈΧ ΧΦΌΦ°Χ¦Φ΄Χ Φ°Χ’ΦΈΧ, ΧΦΈΧΦ°Χ¨ΦΈΧ ΧͺΦΌΧΦΉΧ¨ΦΈΧ Χ΄ΧΦ°ΧΦ·Χ¦Φ°Χ Φ΅Χ’Φ· ΧΦΆΧΦΆΧͺΧ΄, ΧΦΌΦ°ΧΦΈΧ¨Φ΄ΧΧ Χ©ΧΦΆΧΦΌΦ·Χ¨Φ°ΧΦΌΦΈΧ ΧΦ·Χ’Φ²Χ©ΧΧΦΉΧͺΦΈΧ ΧΦΌΦ°Χ¦Φ΄Χ Φ°Χ’ΦΈΧ β Χ’Φ·Χ ΧΦ·ΧΦ·Χͺ ΧΦΌΦ·ΧΦΌΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦΈΧ!
The Gemara elaborates: βTo do justly,β this is justice; βto love mercy,β this is an allusion to acts of loving-kindness; βand to walk humbly with your God,β this is an allusion to taking the indigent dead out for burial and accompanying a poor bride to her wedding canopy, both of which are to be performed without fanfare glorifying the doer. The Gemara notes: And are these matters not inferred a fortiori? If, with regard to matters that tend to be conducted in public, e.g., funerals and weddings, the Torah states βwalk humblyβ when doing them, then in matters that tend to be conducted in private, e.g., charity and Torah study, all the more so should they be conducted in private.
ΧΦΈΧΦ·Χ¨ ΧΦ°Χ©ΧΦ·Χ’Φ°ΧΦΈΧΧΦΌ ΧΦ°ΧΦΆΧ’Φ±ΧΦ΄ΧΧΦΈΧ Χ’Φ·Χ Χ©ΧΦ°ΧͺΦΌΦ·ΧΦ΄Χ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨ Χ΄ΧΦΌΦΉΧ ΧΦΈΧΦ·Χ¨ ΧΧ³ Χ©ΧΦ΄ΧΦ°Χ¨ΧΦΌ ΧΦ΄Χ©ΧΦ°Χ€ΦΌΦΈΧ ΧΦ·Χ’Φ²Χ©ΧΧΦΌ Χ¦Φ°ΧΦΈΧ§ΦΈΧΧ΄. ΧΦΌΦΈΧ Χ’ΦΈΧΧΦΉΧ‘ ΧΦ°ΧΦΆΧ’Φ±ΧΦ΄ΧΧΦΈΧ Χ’Φ·Χ ΧΦ·ΧΦ·Χͺ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨ Χ΄ΧΦΌΦΉΧ ΧΦΈΧΦ·Χ¨ ΧΧ³ ΧΦ°ΧΦ΅ΧΧͺ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦΌΦ΄Χ¨Φ°Χ©ΧΧΦΌΧ Φ΄Χ ΧΦ΄ΧΦ°ΧΧΦΌΧ΄. ΧΦ·ΧͺΦ°Χ§Φ΅ΧΧ£ ΧΦ·ΧΦΌ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ΄Χ¦Φ°ΧΦΈΧ§: ΧΦ΅ΧΧΦΈΧ ΧΦΌΦ΄Χ¨Φ°Χ©ΧΧΦΌΧ Φ΄Χ ΧΦΌΦ°ΧΧΧ ΧΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ! ΧΦΆΧΦΌΦΈΧ: ΧΦΌΦΈΧ ΧΦ²ΧΦ·Χ§ΦΌΧΦΌΧ§ ΧΦ°ΧΦΆΧ’Φ±ΧΦ΄ΧΧΦΈΧ Χ’Φ·Χ ΧΦ·ΧΦ·Χͺ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨ Χ΄ΧΦ°Χ¦Φ·ΧΦΌΦ΄ΧΧ§ ΧΦΌΦΆΧΦ±ΧΧΦΌΧ ΦΈΧͺΧΦΉ ΧΦ΄ΧΦ°ΧΦΆΧΧ΄.
Isaiah then established the 613 mitzvot upon two, as it is stated: βSo says the Lord: Observe justice and perform righteousnessβ (Isaiah 56:1). Amos came and established the 613 mitzvot upon one, as it is stated: βSo says the Lord to the house of Israel: Seek Me and liveβ (Amos 5:4). Rav NaαΈ₯man bar YitzαΈ₯ak objects to this: There is no proof that the verse in Amos is establishing all the mitzvot upon one; say that Amos is saying: Seek Me throughout the entire Torah, as the verse does not specify the manner in which one should seek the Lord. Rather, say: Habakkuk came and established the 613 mitzvot upon one, as it is stated: βBut the righteous person shall live by his faithβ (Habakkuk 2:4).
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ ΧΦΌΦ·Χ¨ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ: ΧΦ·Χ¨Φ°ΧΦΌΦ·Χ’ ΧΦΌΦ°ΧΦ΅ΧΧ¨ΧΦΉΧͺ ΧΦΌΦΈΧΦ·Χ¨ ΧΦΉΧ©ΧΦΆΧ Χ¨Φ·ΧΦΌΦ΅ΧΧ ΧΦΌ Χ’Φ·Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦΌΦΈΧΧΦΌ ΧΦ·Χ¨Φ°ΧΦΌΦΈΧ’ΦΈΧ Χ Φ°ΧΦ΄ΧΧΦ΄ΧΧ ΧΦΌΧΦ΄ΧΧΦΌΦ°ΧΧΦΌΧ. ΧΦΉΧ©ΧΦΆΧ ΧΦΈΧΦ·Χ¨: Χ΄ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΉΧ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦΌΦΆΧΦ·Χ ΧΦΌΦΈΧΦΈΧ Χ’Φ΅ΧΧ ΧΦ·Χ’Φ²Χ§ΦΉΧΧ΄, ΧΦΌΦΈΧ Χ’ΦΈΧΧΦΉΧ‘ ΧΦΌΧΦ΄ΧΧΦΌΦ°ΧΦΈΧΦΌ, [Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨]: Χ΄ΧΦ²ΧΦ·Χ Χ ΦΈΧ ΧΦ΄Χ ΧΦΈΧ§ΧΦΌΧ ΧΦ·Χ’Φ²Χ§ΦΉΧ ΧΦ°ΧΧΦΉΧ³Χ΄ ΧΦΌΧΦ°ΧͺΦ΄ΧΧ Χ΄Χ Φ΄ΧΦ·Χ ΧΧ³ Χ’Φ·Χ ΧΦΉΧΧͺΧ΄.
Β§ Rabbi Yosei bar αΈ€anina says: Moses our teacher issued four decrees upon the Jewish people, and four prophets came and revoked them. Moses said: βAnd Israel dwells in safety, the fountain [ein] of Jacob aloneβ (Deuteronomy 33:28), indicating that the Jewish people will dwell in safety only when they reach a lofty spiritual level similar to [meβein] that of Jacob our forefather. Amos came and revoked it, as it is stated: βLord God, cease, I beseech You; how shall Jacob stand, as he is smallβ (Amos 7:5), and immediately afterward it states: βThe Lord regretted this; it too shall not be, says the Lord Godβ (Amos 7:6).
ΧΦΉΧ©ΧΦΆΧ ΧΦΈΧΦ·Χ¨: Χ΄ΧΦΌΧΦ·ΧΦΌΧΦΉΧΦ΄Χ ΧΦΈΧΦ΅Χ ΧΦΉΧ ΧͺΦ·Χ¨Φ°ΧΦΌΦ΄ΧΧ’Φ·Χ΄, ΧΦΌΦΈΧ ΧΦ΄Χ¨Φ°ΧΦ°ΧΦΈΧ ΧΦ°ΧΦΈΧΦ·Χ¨: Χ΄ΧΦΈΧΧΦΉΧΦ° ΧΦ°ΧΦ·Χ¨Φ°ΧΦΌΦ΄ΧΧ’ΧΦΉ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅ΧΧ΄.
Moses said: βAnd among these nations you shall have no reposeβ (Deuteronomy 28:65). Jeremiah came and revoked it, and said: βEven Israel, when I go to cause him to restβ (Jeremiah 31:1), indicating that the Jewish people will find rest even in exile.
ΧΦΉΧ©ΧΦΆΧ ΧΦΈΧΦ·Χ¨: Χ΄Χ€ΦΌΦΉΧ§Φ΅Χ Χ’Φ²ΧΦΉΧ ΧΦΈΧΧΦΉΧͺ Χ’Φ·Χ ΧΦΌΦΈΧ Φ΄ΧΧΧ΄, ΧΦΌΦΈΧ ΧΦ°ΧΦΆΧΦ°Χ§Φ΅ΧΧ ΧΦΌΧΦ΄ΧΧΦΌΦ°ΧΦΈΧΦΌ: Χ΄ΧΦ·Χ ΦΌΦΆΧ€ΦΆΧ©Χ ΧΦ·ΧΦΉΧΦ΅ΧΧͺ ΧΦ΄ΧΧ ΧͺΦΈΧΧΦΌΧͺΧ΄.
Moses said: βHe visits the transgression of the fathers upon the sonsβ (Exodus 34:7). Ezekiel came and revoked it: βThe soul that sins, it shall dieβ (Ezekiel 18:4), and not the children of that soul.
ΧΦΉΧ©ΧΦΆΧ ΧΦΈΧΦ·Χ¨ Χ΄ΧΦ·ΧΦ²ΧΦ·ΧΦ°ΧͺΦΌΦΆΧ ΧΦΌΦ·ΧΦΌΧΦΉΧΦ΄ΧΧ΄, ΧΦΌΦΈΧ ΧΦ°Χ©ΧΦ·Χ’Φ°ΧΦΈΧΧΦΌ ΧΦ°ΧΦΈΧΦ·Χ¨: Χ΄ΧΦ°ΧΦΈΧΦΈΧ ΧΦΌΦ·ΧΦΌΧΦΉΧ ΧΦ·ΧΧΦΌΧ ΧΦ΄ΧͺΦΌΦΈΧ§Φ·Χ’ ΧΦΌΦ°Χ©ΧΧΦΉΧ€ΦΈΧ¨ ΧΦΌΦΈΧΧΦΉΧΧ΄.
Moses said: βAnd you shall be lost among the nationsβ (Leviticus 26:38). Isaiah came and revoked it, and said: βAnd it shall be on that day the great shofar shall be sounded, and those lost in the land of Assyria shall comeβ (Isaiah 27:13).
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ: ΧΦ΄Χ‘Φ°ΧͺΦΌΦ°Χ€Φ΅ΧΧ ΦΈΧ ΧΦ΅ΧΦ·ΧΧ Χ§Φ°Χ¨ΦΈΧ Χ΄ΧΦ·ΧΦ²ΧΦ·ΧΦ°ΧͺΦΌΦΆΧ ΧΦΌΦ·ΧΦΌΧΦΉΧΦ΄ΧΧ΄. ΧΦ·ΧͺΦ°Χ§Φ΅ΧΧ£ ΧΦ·ΧΦΌ Χ¨Φ·Χ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ: ΧΦΌΦ΄ΧΦ°ΧΦΈΧ ΧΦΌΦ·ΧΦ²ΧΦ΅ΧΧΦΈΧ ΧΦ·ΧΦΌΦ΄ΧͺΦ°ΧΦΌΦ·Χ§ΦΌΦΆΧ©ΧΦΆΧͺ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ Χ΄ΧͺΦΌΦΈΧ’Φ΄ΧΧͺΦ΄Χ ΧΦΌΦ°Χ©ΧΦΆΧ ΧΦΉΧΦ΅Χ ΧΦΌΦ·Χ§ΦΌΦ΅Χ©Χ Χ’Φ·ΧΦ°ΧΦΌΦΆΧΦΈΧ΄! ΧΦΆΧΦΌΦΈΧ ΧΦ΄Χ‘ΦΌΦ΅ΧΧ€ΦΈΧ [ΧΦΌΦ΄Χ§Φ°Χ¨ΦΈΧ], Χ΄ΧΦ°ΧΦΈΧΦ°ΧΦΈΧ ΧΦΆΧͺΦ°ΧΦΆΧ ΧΦΆΧ¨ΦΆΧ₯ ΧΦΉΧΦ°ΧΦ΅ΧΧΦΆΧΧ΄. ΧΦ·ΧͺΦ°Χ§Φ΅ΧΧ£ ΧΦ·ΧΦΌ ΧΦΈΧ¨ ΧΧΦΌΧΦ°Χ¨ΦΈΧ: ΧΦΌΦ΄ΧΦ°ΧΦΈΧ ΧΦΌΦ·ΧΦ²ΧΦ΄ΧΧΦ·Χͺ Χ§Φ΄ΧΧ©ΦΌΧΧΦΌΧΦ΄ΧΧ ΧΦ°ΧΦ΄ΧΧΦΌΧΦΌΧ’Φ΄ΧΧ.
Rav says: I am afraid of that verse: βAnd you shall be lost among the nations.β Rav Pappa objects to this: Perhaps it means that the Jewish people will be like a lost item that is sought by its owner, and God will restore those lost in exile, as it is written: βI have gone astray like a lost lamb; seek Your servantβ (Psalms 119:176). Rather, Rav was afraid from that which is written in the latter portion of that verse, where it is written: βAnd the land of your enemies shall consume you.β Mar Zutra objects to this: Perhaps it means like the consumption of cucumbers and gourds, which are not consumed in their entirety. Some is left over, from which additional plants can grow.
ΧΦΌΧΦ°ΧΦΈΧ¨ ΧΦΈΧΦΈΧ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΆΧΦ°Χ’ΦΈΧΦΈΧ¨ ΧΦΌΦΆΧ Χ’Φ²ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ Χ’Φ²Χ§Φ΄ΧΧΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΦ·ΧΦΌΦΆΧ¨ΦΆΧΦ°, ΧΦ°Χ©ΧΦΈΧΦ°Χ’ΧΦΌ Χ§ΧΦΉΧ ΧΦ²ΧΧΦΉΧ ΦΈΧΦΌ Χ©ΧΦΆΧ Χ¨ΧΦΉΧΦ΄Χ ΧΦ΄Χ€ΦΌΦ°ΧΦΈΧΦΈΧΦΌ [ΧΦΌΦ°Χ¨ΦΈΧΧΦΉΧ§] ΧΦ΅ΧΦΈΧ ΧΦ°Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΦ΄ΧΧ, ΧΦ°ΧΦ΄ΧͺΦ°ΧΦ΄ΧΧΧΦΌ ΧΦΌΧΦΉΧΦ΄ΧΧ, ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ Χ’Φ²Χ§Φ΄ΧΧΦΈΧ ΧΦ°Χ©ΧΦ·ΧΦ΅Χ§. ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΧΦΉ: ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ ΧΦΈΧ ΧΦ·ΧͺΦΌΦΈΧ ΧΦ°Χ©ΧΦ·ΧΦ΅Χ§? ΧΦΈΧΦ·Χ¨ ΧΦΈΧΦΆΧ: ΧΦ°ΧΦ·ΧͺΦΌΦΆΧ ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ ΧΦΈΧ ΧΦ·ΧͺΦΌΦΆΧ ΧΦΌΧΦΉΧΦ΄ΧΧ? ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΧΦΉ: ΧΦ·ΧΦΌΦΈΧΧΦΌ ΧΦΌΧΦΉΧΦ΄Χ Χ©ΧΦΆΧΦΌΦ΄Χ©ΧΦ°ΧͺΦΌΦ·ΧΦ²ΧΦ΄ΧΧ ΧΦ·Χ’Φ²Χ¦Φ·ΧΦΌΦ΄ΧΧ ΧΦΌΧΦ°Χ§Φ·ΧΦΌΦ°Χ¨Φ΄ΧΧ ΧΦ·Χ’Φ²ΧΧΦΉΧΦΈΧ ΧΦΈΧ¨ΦΈΧ ΧΧΦΉΧ©ΧΦ°ΧΦ΄ΧΧ ΧΦΌΦΆΧΦ·Χ ΧΦ°ΧΦ·Χ©ΧΦ°Χ§Φ΅Χ, ΧΦ°ΧΦΈΧ ΧΦΌ, ΧΦΌΦ΅ΧΧͺ ΧΦ²ΧΧΦΉΧ Χ¨Φ·ΧΦ°ΧΦ΅Χ ΧΦ±ΧΦΉΧΦ΅ΧΧ ΧΦΌ Χ©ΧΦΈΧ¨ΧΦΌΧ£
Β§ Apropos tribulations of exile and hope for redemption, the Gemara relates: And it once was that Rabban Gamliel, Rabbi Elazar ben Azarya, Rabbi Yehoshua, and Rabbi Akiva were walking along the road in the Roman Empire, and they heard the sound of the multitudes of Rome from Puteoli at a distance of one hundred and twenty mil. The city was so large that they were able to hear its tumult from a great distance. And the other Sages began weeping and Rabbi Akiva was laughing. They said to him: For what reason are you laughing? Rabbi Akiva said to them: And you, for what reason are you weeping? They said to him: These gentiles, who bow to false gods and burn incense to idols, dwell securely and tranquilly in this colossal city, and for us, the House of the footstool of our God, the Temple, is burnt
ΧΦΌΦΈΧΦ΅Χ©Χ, ΧΦ°ΧΦΉΧ Χ Φ΄ΧΦ°ΧΦΌΦΆΧ?! ΧΦΈΧΦ·Χ¨ ΧΦΈΧΦΆΧ: ΧΦ°ΧΦΈΧΦ° ΧΦ²Χ Φ΄Χ ΧΦ°Χ¦Φ·ΧΦ΅Χ§, ΧΦΌΧΦΈΧ ΧΦ°Χ’ΧΦΉΧΦ°Χ¨Φ΅Χ Χ¨Φ°Χ¦ΧΦΉΧ ΧΦΉ ΧΦΌΦΈΧΦ°, ΧΦ°Χ’ΧΦΉΧ©ΧΦ΅Χ Χ¨Φ°Χ¦ΧΦΉΧ ΧΦΉ Χ’Φ·Χ ΧΦ·ΧΦ·Χͺ ΧΦΌΦ·ΧΦΌΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦΈΧ.
by fire, and shall we not weep? Rabbi Akiva said to them: That is why I am laughing. If for those who violate His will, the wicked, it is so and they are rewarded for the few good deeds they performed, for those who perform His will, all the more so will they be rewarded.
Χ©ΧΧΦΌΧ Χ€ΦΌΦ·Χ’Φ·Χ ΧΦ·ΧΦ·Χͺ ΧΦΈΧΧΦΌ Χ’ΧΦΉΧΦ΄ΧΧ ΧΦ΄ΧΧ¨ΧΦΌΧ©ΧΦΈΧΦ·ΧΦ΄Χ, ΧΦΌΦ΅ΧΧΦΈΧ Χ©ΧΦΆΧΦ΄ΧΦΌΦ΄ΧΧ’ΧΦΌ ΧΦ°ΧΦ·Χ¨ ΧΦ·Χ¦ΦΌΧΦΉΧ€Φ΄ΧΧ Χ§ΦΈΧ¨Φ°Χ’ΧΦΌ ΧΦΌΦ΄ΧΦ°ΧΦ΅ΧΧΦΆΧ, ΧΦΌΦ΅ΧΧΦΈΧ Χ©ΧΦΆΧΦ΄ΧΦΌΦ΄ΧΧ’ΧΦΌ ΧΦ°ΧΦ·Χ¨ ΧΦ·ΧΦΌΦ·ΧΦ΄Χͺ Χ¨ΦΈΧΧΦΌ Χ©ΧΧΦΌΧ’ΦΈΧ Χ©ΧΦΆΧΦΌΦΈΧ¦ΦΈΧ ΧΦ΄ΧΦΌΦ΅ΧΧͺ Χ§ΧΧΦ°Χ©ΧΦ΅Χ ΧΦ·Χ§ΦΌΦ³ΧΦΈΧ©ΧΦ΄ΧΧ, ΧΦ΄ΧͺΦ°ΧΦ΄ΧΧΧΦΌ ΧΦ΅Χ ΧΦΌΧΦΉΧΦ΄ΧΧ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ Χ’Φ²Χ§Φ΄ΧΧΦΈΧ ΧΦ°Χ¦Φ·ΧΦ΅Χ§. ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΧΦΉ: ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ ΧΦΈΧ ΧΦ·ΧͺΦΌΦΈΧ ΧΦ°Χ¦Φ·ΧΦ΅Χ§? ΧΦΈΧΦ·Χ¨ ΧΦΈΧΦΆΧ: ΧΦ΄Χ€ΦΌΦ°Χ Φ΅Χ ΧΦΈΧ ΧΦ·ΧͺΦΌΦΆΧ ΧΦΌΧΦΉΧΦ΄ΧΧ? ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΧΦΉ: ΧΦΈΧ§ΧΦΉΧ Χ©ΧΦΆΧΦΌΦΈΧͺΧΦΌΧ ΧΦΌΧΦΉ Χ΄ΧΦ°ΧΦ·ΧΦΌΦΈΧ¨ ΧΦ·Χ§ΦΌΦΈΧ¨Φ΅Χ ΧΧΦΌΧΦΈΧͺΧ΄, ΧΦ°Χ’Φ·ΧΦ°Χ©ΧΦΈΧΧ Χ©ΧΧΦΌΧ’ΦΈΧΦ΄ΧΧ ΧΦ΄ΧΦΌΦ°ΧΧΦΌ ΧΦΌΧΦΉ, ΧΦ°ΧΦΉΧ Χ Φ΄ΧΦ°ΧΦΌΦΆΧ?!
The Gemara relates another incident involving those Sages. On another occasion they were ascending to Jerusalem after the destruction of the Temple. When they arrived at Mount Scopus and saw the site of the Temple, they rent their garments in mourning, in keeping with halakhic practice. When they arrived at the Temple Mount, they saw a fox that emerged from the site of the Holy of Holies. They began weeping, and Rabbi Akiva was laughing. They said to him: For what reason are you laughing? Rabbi Akiva said to them: For what reason are you weeping? They said to him: This is the place concerning which it is written: βAnd the non-priest who approaches shall dieβ (Numbers 1:51), and now foxes walk in it; and shall we not weep?
ΧΦΈΧΦ·Χ¨ ΧΦΈΧΦΆΧ: ΧΦ°ΧΦΈΧΦ° ΧΦ²Χ Φ΄Χ ΧΦ°Χ¦Φ·ΧΦ΅Χ§, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦ°ΧΦΈΧ’Φ΄ΧΧΦΈΧ ΧΦΌΦ΄Χ Χ’Φ΅ΧΦ΄ΧΧ Χ ΦΆΧΦ±ΧΦΈΧ Φ΄ΧΧ ΧΦ΅Χͺ ΧΧΦΌΧ¨Φ΄ΧΦΌΦΈΧ ΧΦ·ΧΦΌΦΉΧΦ΅Χ ΧΦ°ΧΦΆΧͺ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΦΌΦΆΧ ΧΦ°ΧΦΆΧ¨ΦΆΧΦ°ΧΦΈΧΧΦΌΧ΄ β ΧΦ°ΧΦ΄Χ ΧΦΈΧ Χ’Φ΄Χ Φ°ΧΦ·Χ ΧΧΦΌΧ¨Φ΄ΧΦΌΦΈΧ ΧΦ΅Χ¦ΦΆΧ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΈΧ? ΧΧΦΌΧ¨Φ΄ΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ Χ¨Φ΄ΧΧ©ΧΧΦΉΧ, ΧΦΌΧΦ°ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΦΌΦ°ΧΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ Χ©ΧΦ΅Χ Φ΄Χ! ΧΦΆΧΦΌΦΈΧ: ΧͺΦΌΦΈΧΦΈΧ ΧΦ·ΧΦΌΦΈΧͺΧΦΌΧ Χ Φ°ΧΧΦΌΧΦΈΧͺΧΦΉ Χ©ΧΦΆΧ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΦΌΦ΄Χ Φ°ΧΧΦΌΧΦΈΧͺΧΦΉ Χ©ΧΦΆΧ ΧΧΦΌΧ¨Φ΄ΧΦΌΦΈΧ.
Rabbi Akiva said to them: That is why I am laughing, as it is written, when God revealed the future to the prophet Isaiah: βAnd I will take to Me faithful witnesses to attest: Uriah the priest, and Zechariah the son of Jeberechiahβ (Isaiah 8:2). Now what is the connection between Uriah and Zechariah? He clarifies the difficulty: Uriah prophesied during the First Temple period, and Zechariah prophesied during the Second Temple period, as he was among those who returned to Zion from Babylonia. Rather, the verse established that fulfillment of the prophecy of Zechariah is dependent on fulfillment of the prophecy of Uriah.
ΧΦΌΦ°ΧΧΦΌΧ¨Φ΄ΧΦΌΦΈΧ ΧΦΌΦ°ΧͺΦ΄ΧΧ Χ΄ΧΦΈΧΦ΅Χ ΧΦΌΦ΄ΧΦ°ΧΦ·ΧΦ°ΧΦΆΧ Χ¦Φ΄ΧΦΌΧΦΉΧ Χ©ΧΦΈΧΦΆΧ ΧͺΦ΅ΧΦΈΧ¨Φ΅Χ©ΧΧ΄, ΧΦΌΦ΄ΧΦ°ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΦΌΦ°ΧͺΦ΄ΧΧ Χ΄Χ’ΧΦΉΧ ΧΦ΅Χ©ΧΦ°ΧΧΦΌ ΧΦ°Χ§Φ΅Χ Φ΄ΧΧ ΧΦΌΧΦ°Χ§Φ΅Χ ΧΦΉΧͺ ΧΦΌΦ΄Χ¨Φ°ΧΦΉΧΧΦΉΧͺ ΧΦ°Χ¨ΧΦΌΧ©ΧΦΈΧΦΈΦ΄ΧΧ΄. Χ’Φ·Χ Χ©ΧΦΆΧΦΌΦΉΧ Χ Φ΄ΧͺΦ°Χ§Φ·ΧΦΌΦ°ΧΧΦΈΧ Χ Φ°ΧΧΦΌΧΦΈΧͺΧΦΉ Χ©ΧΦΆΧ ΧΧΦΌΧ¨Φ΄ΧΦΌΦΈΧ ΧΦΈΧΦ΄ΧΧͺΦ΄Χ ΧΦ΄ΧͺΦ°ΧΦΈΧΧ¨Φ΅Χ Χ©ΧΦΆΧΦΌΦΉΧ ΧͺΦΌΦ΄ΧͺΦ°Χ§Φ·ΧΦΌΦ΅ΧΧ Χ Φ°ΧΧΦΌΧΦΈΧͺΧΦΉ Χ©ΧΦΆΧ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΈΧ, Χ’Φ·ΧΦ°Χ©ΧΦΈΧΧ Χ©ΧΦΆΧ ΦΌΦ΄ΧͺΦ°Χ§Φ·ΧΦΌΦ°ΧΧΦΈΧ Χ Φ°ΧΧΦΌΧΦΈΧͺΧΦΉ Χ©ΧΦΆΧ ΧΧΦΌΧ¨Φ΄ΧΦΌΦΈΧ β ΧΦΌΦ°ΧΦΈΧΧΦΌΧ’Φ· Χ©ΧΦΆΧ ΦΌΦ°ΧΧΦΌΧΦΈΧͺΧΦΉ Χ©ΧΦΆΧ ΧΦ°ΧΦ·Χ¨Φ°ΧΦΈΧ ΧΦ΄ΧͺΦ°Χ§Φ·ΧΦΌΦΆΧΧΦΆΧͺ. ΧΦΌΦ·ΧΦΌΦΈΧ©ΧΧΦΉΧ ΧΦ·ΧΦΌΦΆΧ ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΧΦΉ: Χ’Φ²Χ§Φ΄ΧΧΦΈΧ Χ Φ΄ΧΧΦ·ΧΦ°ΧͺΦΌΦΈΧ ΧΦΌ, Χ’Φ²Χ§Φ΄ΧΧΦΈΧ Χ Φ΄ΧΧΦ·ΧΦ°ΧͺΦΌΦΈΧ ΧΦΌ.
In the prophecy of Uriah it is written: βTherefore, for your sake Zion shall be plowed as a field, and Jerusalem shall become rubble, and the Temple Mount as the high places of a forestβ (Micah 3:12), where foxes are found. There is a rabbinic tradition that this was prophesied by Uriah. In the prophecy of Zechariah it is written: βThere shall yet be elderly men and elderly women sitting in the streets of Jerusalemβ (Zechariah 8:4). Until the prophecy of Uriah with regard to the destruction of the city was fulfilled I was afraid that the prophecy of Zechariah would not be fulfilled, as the two prophecies are linked. Now that the prophecy of Uriah was fulfilled, it is evident that the prophecy of Zechariah remains valid. The Gemara adds: The Sages said to him, employing this formulation: Akiva, you have comforted us; Akiva, you have comforted us.
ΧΦ²ΧΦ·Χ¨Φ·Χ Χ’Φ²ΧΦΈΧΦ° ΧΦ΅ΧΦΌΧΦΌ ΧΦ΅Χ ΧΦ·ΧΦΌΧΦΉΧ§Φ΄ΧΧ ΧΦΌΧ‘Φ°ΧΦ΄ΧΧ§ΦΈΧ ΧΦ·ΧΦΌ ΧΦ·Χ‘ΦΌΦΆΧΦΆΧͺ ΧΦ·ΧΦΌΧΦΉΧͺ
