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Today's Daf Yomi

October 25, 2017 | 讛壮 讘诪专讞砖讜讜谉 转砖注状讞

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Sanhedrin 101

What verses in ben Sira are we permitted to learn?聽 Can one sing verses from Shir HaShirim in a tune other than the taamei聽hamikra?聽 聽What about from other books?聽 What is “someone who uses incantations” that according to the mishna will not get a part in the world to come?聽 Are there ways to do this that are permitted?聽 Is calling to demons allowed?聽Some stories are told about the rabbis visiting Rabbi Eliezer ben聽Hurkanus while he was sick and the conversations that took place relating to suffering.聽 Yeravam is mentioned in the mishna聽as one who has no portion in the world to come.聽 What did he do wrong?聽 What is the meaning of his name?


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砖讚注转讜 拽爪专讛 讜讟讜讘 诇讘 诪砖转讛 转诪讬讚 讝讛 砖讚注转讜 专讞讘讛 讜讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讻诇 讬诪讬 注谞讬 专注讬诐 讜讛讗讬讻讗 砖讘转讜转 讜讬诪讬诐 讟讜讘讬诐 讻讚砖诪讜讗诇 讚讗诪专 砖诪讜讗诇 砖讬谞讜讬 讜住转 转讞诇转 讞讜诇讬 诪注讬讬诐

one who is intolerant [da鈥檃to ketzara] of others acting against his will. 鈥淎nd for the good-hearted it is always a feast鈥; this is referring to one who is tolerant and accepts the actions of others. And Rabbi Yehoshua ben Levi says with regard to the verse 鈥淎ll the days of the poor are terrible鈥: But aren鈥檛 there Shabbatot and Festivals, when he rests and eats festive meals? This can be explained in accordance with that statement of Shmuel, as Shmuel says: A change in routine in terms of eating and rest causes the onset of an intestinal ailment. Due to the dramatic deviation on Shabbat from the poor person鈥檚 routine he suffers.

转谞讜 专讘谞谉 讛拽讜专讗 驻住讜拽 砖诇 砖讬专 讛砖讬专讬诐 讜注讜砖讛 讗讜转讜 讻诪讬谉 讝诪专 讜讛拽讜专讗 驻住讜拽 讘讘讬转 诪砖转讗讜转 讘诇讗 讝诪谞讜 诪讘讬讗 专注讛 诇注讜诇诐 诪驻谞讬 砖讛转讜专讛 讞讜讙专转 砖拽 讜注讜诪讚转 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 讜讗讜诪专转 诇驻谞讬讜 壮专讘讜谞讜 砖诇 注讜诇诐 注砖讗讜谞讬 讘谞讬讱 讻讻谞讜专 砖诪谞讙谞讬谉 讘讜 诇爪讬诐壮

The Sages taught: One who reads a verse from Song of Songs and renders it a form of secular song, and not a sacred text, and one who reads any biblical verse at a banquet house, not at its appropriate time, but merely as a song, introduces evil to the world, as the Torah girds itself with sackcloth and stands before the Holy One, Blessed be He, and says before Him: Master of the Universe, Your children have rendered me like a harp on which clowns play.

讗诪专 诇讛 壮讘转讬 讘砖注讛 砖讗讜讻诇讬谉 讜砖讜转讬谉 讘诪讛 讬转注住拽讜壮 讗诪专讛 诇驻谞讬讜 壮专讘讜谞讜 砖诇 注讜诇诐 讗诐 讘注诇讬 诪拽专讗 讛谉 讬注住拽讜 讘转讜专讛 讜讘谞讘讬讗讬诐 讜讘讻转讜讘讬诐 讗诐 讘注诇讬 诪砖谞讛 讛谉 讬注住拽讜 讘诪砖谞讛 讘讛诇讻讜转 讜讘讛讙讚讜转 讜讗诐 讘注诇讬 转诇诪讜讚 讛谉 讬注住拽讜 讘讛诇讻讜转 驻住讞 讘驻住讞 讘讛诇讻讜转 注爪专转 讘注爪专转 讘讛诇讻讜转 讞讙 讘讞讙壮 讛注讬讚 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讞谞谞讬讗 讻诇 讛拽讜专讗 驻住讜拽 讘讝诪谞讜 诪讘讬讗 讟讜讘讛 诇注讜诇诐 砖谞讗诪专 壮讜讚讘专 讘注转讜 诪讛 讟讜讘壮

The Holy One, Blessed be He, says to the Torah: My daughter, during the time that they are eating and drinking, in what should they be engaged? The Torah says before Him: Master of the Universe, if they are masters of the Bible, let them engage in the study of the Torah, Prophets, and Writings. If they are masters of the Mishna, let them engage in the study of the Mishna, in the study of halakha, and in the study of aggada. And if they are masters of the Talmud, let them engage in the study of the halakhot of Passover on Passover, in the study of the halakhot of Shavuot on Shavuot, and in the study of the halakhot of Sukkot on Sukkot. They should not treat the Torah with contempt by using it for their own entertainment. Rabbi Shimon ben Elazar testified in the name of Rabbi Shimon ben 岣nanya: Anyone who reads a verse at its appropriate time and in the appropriate manner introduces good into the world, as it is stated: 鈥淎nd a word in its season, how good is it鈥 (Proverbs 15:23).

讜讛诇讜讞砖 注诇 讛诪讻讛 讜讻讜壮 讗诪专 专讘讬 讬讜讞谞谉 讜讘专讜拽拽 讘讛 诇驻讬 砖讗讬谉 诪讝讻讬专讬谉 砖诐 砖诪讬诐 注诇 讛专拽讬拽讛 讗讬转诪专 专讘 讗诪专 讗驻讬诇讜 谞讙注 爪专注转 专讘讬 讞谞讬谞讗 讗诪专 讗驻讬诇讜 讜讬拽专讗 讗诇 诪砖讛

搂 The mishna teaches: And among those who have no share in the World-to-Come is one who whispers invocations over a wound. Rabbi Yo岣nan says: And that is the case only where he spits into the wound while he whispers, as one does not mention the name of Heaven over spittle, and doing so is an act of contempt for God. It was stated that Rav says: Even the verse: 鈥淲hen a leprous mark is in a man, then he shall be brought to the priest鈥 (Leviticus 13:9), in which there is no mention of the name of God, may not be whispered as an invocation. Rabbi 岣nina says: Even a verse that is unrelated to the specific illness in question, for example: 鈥淎nd He called to Moses鈥 (Leviticus 1:1), may not be whispered as an invocation.

转谞讜 专讘谞谉 住讻讬谉 讜诪诪砖诪砖讬谉 讘讘谞讬 诪注讬讬诐 讘砖讘转 讜诇讜讞砖讬谉 诇讞讬砖转 谞讞砖讬诐 讜注拽专讘讬诐 讘砖讘转 讜诪注讘讬专讬谉 讻诇讬 注诇 讙讘 讛注讬谉 讘砖讘转 讗诪专 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘讻诇讬 讛谞讬讟诇 讗讘诇 讘讻诇讬 砖讗讬谞讜 谞讬讟诇 讗住讜专 讜讗讬谉 砖讜讗诇讬谉 讘讚讘专 砖讚讬诐 讘砖讘转 专讘讬 讬讜住讬 讗讜诪专 讗祝 讘讞讜诇 讗住讜专

The Sages taught in a baraita: One may smear oil on and rub the intestinal area on Shabbat to ease pain, and it is not prohibited as a form of healing. One may whisper incantations of snakes and scorpions on Shabbat to ease the pain of their bite. And one may pass a cool vessel upon an infected eye on Shabbat, to soothe the inflammation. Rabban Shimon ben Gamliel says: In what case are these matters stated? They are stated in the case of a vessel that may be moved on Shabbat. But with regard to a vessel that may not be moved, it is prohibited to pass it upon the infected eye on Shabbat. And one may not consult the words of demons on Shabbat. Rabbi Yosei says: Even during the week it is prohibited to consult demons.

讗诪专 专讘 讛讜谞讗 (讗讬谉) 讛诇讻讛 讻专讘讬 讬讜住讬 讜讗祝 专讘讬 讬讜住讬 诇讗 讗诪专讛 讗诇讗 诪砖讜诐 住讻谞讛 讻讬 讛讗 讚专讘 讬爪讞拽 讘专 讬讜住祝 讚讗讬讘诇注 讘讗专讝讗 讜讗转注讘讬讚 诇讬讛 谞讬住讗 驻拽注 讗专讝讗 讜驻诇讟讬讛

Rav Huna said: The halakha is in accordance with the opinion of Rabbi Yosei. The Gemara notes: And even Rabbi Yosei did not say that it is due to the Torah prohibition of witchcraft that it is prohibited during the week; rather, it is prohibited due to danger, lest the demons harm him. This could happen, as in that incident concerning Rav Yitz岣k bar Yosef, who consulted a demon and as a result was swallowed into a cedar tree, and a miracle was performed for him and the cedar split and expelled him.

转谞讜 专讘谞谉 住讻讬谉 讜诪诪砖诪砖讬谉 讘讘谞讬 诪注讬讬诐 讘砖讘转 讜讘诇讘讚 砖诇讗 讬注砖讛 讻讚专讱 砖讛讜讗 注讜砖讛 讘讞讜诇 讛讬讻讬 注讘讬讚 专讘讬 讞诪讗 讘专讘讬 讞谞讬谞讗 讗诪专 住讱 讜讗讞专 讻讱 诪诪砖诪砖 专讘讬 讬讜讞谞谉 讗诪专 住讱 讜诪诪砖诪砖 讘讘转 讗讞转

The Sages taught in a baraita: One may smear oil on and rub the intestinal area on Shabbat, and it is not a forbidden form of healing, provided that he does not do so in the manner in which he does during the week. The Gemara asks: How then does one do so on Shabbat? Rabbi 岣ma, son of Rabbi 岣nina, says: One first smears oil and afterward rubs the body. And Rabbi Yo岣nan says: One smears oil and rubs the body simultaneously.

转谞讜 专讘谞谉 砖专讬 砖诪谉 讜砖专讬 讘讬爪讬诐 诪讜转专讬谉 诇砖讗讜诇 讘讛谉 讗诇讗 诪驻谞讬 砖诪讻讝讘讬谉 诇讜讞砖讬谉 注诇 砖诪谉 砖讘讻诇讬 讜讗讬谉 诇讜讞砖讬谉 注诇 砖诪谉 砖讘讬讚 诇驻讬讻讱 住讻讬谉 诪砖诪谉 砖讘讬讚 讜讗讬谉 住讻讬谉 诪砖诪谉 砖讘讻诇讬

The Sages taught in a baraita: With regard to demons of oil and demons of eggs, i.e., demons consulted by means of oil and eggs, respectively, it is permitted to consult them; but it is futile to do so, due to the fact that they deceive. One may whisper an incantation for healing over oil that is in a vessel and one may not whisper an incantation over oil that is in one鈥檚 hand. Therefore, one may smear oil on his body from oil that is brought to him in another鈥檚 hand, and there is no concern that perhaps someone whispered over it; and one may not smear oil that is brought to him in a vessel, as perhaps someone whispered over it and it will cause him harm.

专讘 讬爪讞拽 讘专 砖诪讜讗诇 讘专 诪专转讗 讗讬拽诇注 诇讛讛讜讗 讗讜砖驻讬讝讗 讗讬讬转讬 诇讬讛 诪讬砖讞讗 讘诪谞讗 砖祝 谞驻拽谉 诇讬讛 爪讬诪讞讬 讘讗驻讬讛 谞驻拽 诇砖讜拽 讞讝讬转讬讛 讛讛讬讗 讗讬转转讗 讗诪专讛 讝讬拽讗 讚讞诪转 拽讗 讞讝讬谞讗 讛讻讗 注讘讚讗 诇讬讛 诪诇转讗 讜讗讬转住讬

The Gemara relates: Rav Yitz岣k bar Shmuel bar Marta happened to come to a certain inn, and they brought him oil in a vessel. He rubbed it on his face, and boils developed on his face. He went out to the marketplace, and a certain woman saw him and said: I see here the evil spirit of 岣mat on your face. She performed an action, i.e., whispered an incantation, for him, and he was healed.

讗诪专 诇讬讛 专讘讬 讗讘讗 诇专讘讛 讘专 诪专讬 讻转讬讘 讻诇 讛诪讞诇讛 讗砖专 砖诪转讬 讘诪爪专讬诐 诇讗 讗砖讬诐 注诇讬讱 讻讬 讗谞讬 讛壮 专驻讗讱 讜讻讬 诪讗讞专 砖诇讗 砖诐 专驻讜讗讛 诇诪讛 讗诪专 诇讬讛 讛讻讬 讗诪专 专讘讬 讬讜讞谞谉 诪拽专讗 讝讛 诪注爪诪讜 谞讚专砖 砖谞讗诪专 讜讬讗诪专 讗诐 砖诪讜注 转砖诪注 诇拽讜诇 讛壮 讗诇讛讬讱 讗诐 转砖诪注 诇讗 讗砖讬诐 讜讗诐 诇讗 转砖诪注 讗砖讬诐 讗祝 注诇 驻讬 讻谉 讻讬 讗谞讬 讛壮 专驻讗讱

Rabbi Abba said to Rabba bar Mari that there is an apparent contradiction in a verse. It is written: 鈥淎ll the disease that I placed in Egypt I shall not place upon you, for I am the Lord, your Healer鈥 (Exodus 15:26). And since God does not place the disease upon the Jewish people, why is healing necessary? Rabba bar Mari said to him that this is what Rabbi Yo岣nan says: This verse can be interpreted and the contradiction resolved from the contents of the verse itself, as it is stated: 鈥淎nd He said: If you will diligently hearken to the voice of the Lord, your God鈥 (Exodus 15:26). If you hearken to God鈥檚 voice, I will not place the disease upon you, and if you do not hearken to God鈥檚 voice, I will place the disease upon you. Nevertheless, even if you do not hearken to the voice of God, and I place the disease upon you, know that I will heal you, 鈥渇or I am the Lord, your Healer.鈥

讗诪专 专讘讛 讘专 讘专 讞谞讛 讻砖讞诇讛 专讘讬 讗诇讬注讝专 谞讻谞住讜 转诇诪讬讚讬讜 诇讘拽专讜 讗诪专 诇讛谉 讞诪讛 注讝讛 讬砖 讘注讜诇诐 讛转讞讬诇讜 讛谉 讘讜讻讬谉 讜专讘讬 注拽讬讘讗 诪砖讞拽 讗诪专讜 诇讜 诇诪讛 讗转讛 诪砖讞拽 讗诪专 诇讛谉 讜讻讬 诪驻谞讬 诪讛 讗转诐 讘讜讻讬诐 讗诪专讜 诇讜 讗驻砖专 住驻专 转讜专讛 砖专讜讬 讘爪注专 讜诇讗 谞讘讻讛

Rabba bar bar 岣na says: When Rabbi Eliezer fell ill, his students entered to visit him. Rabbi Eliezer said to them: There is intense wrath in the world, and it is due to that wrath of the Holy One, Blessed be He, Who is angry at His world, that I am suffering from these afflictions. His students began to cry due to their teacher鈥檚 suffering, and Rabbi Akiva was laughing. They said to him: Why are you laughing? Rabbi Akiva said to them: And for what reason are you crying? They said to him: Is it possible that Rabbi Eliezer, who is as much an exemplar of Torah as a Torah scroll, is afflicted with pain and we will not cry?

讗诪专 诇讛谉 诇讻讱 讗谞讬 诪砖讞拽 讻诇 讝诪谉 砖讗谞讬 专讜讗讛 专讘讬 砖讗讬谉 讬讬谞讜 诪讞诪讬抓 讜讗讬谉 驻砖转谞讜 诇讜拽讛 讜讗讬谉 砖诪谞讜 诪讘讗讬砖 讜讗讬谉 讚讜讘砖谞讜 诪讚讘讬砖 讗诪专转讬 壮砖诪讗 讞住 讜砖诇讜诐 拽讬讘诇 专讘讬 注讜诇诪讜壮 讜注讻砖讬讜 砖讗谞讬 专讜讗讛 专讘讬 讘爪注专 讗谞讬 砖诪讞 讗诪专 诇讜 注拽讬讘讗 讻诇讜诐 讞讬住专转讬 诪谉 讛转讜专讛 讻讜诇讛 讗诪专 诇讜 诇讬诪讚转谞讜 专讘讬谞讜 壮讻讬 讗讚诐 讗讬谉 爪讚讬拽 讘讗专抓 讗砖专 讬注砖讛 讟讜讘 讜诇讗 讬讞讟讗壮

Rabbi Akiva said to them: It is for that reason that I am laughing. As long as I would see for my teacher that neither does his wine ferment and spoil, nor is his flax stricken, nor does his oil spoil, nor does his honey turn rancid, I would say to myself: Perhaps, Heaven forfend, my teacher has already received his world in reward for the mitzvot that he fulfilled, and will not receive a reward in the World-to-Come. But now that I see my teacher overcome with suffering, I am happy. He is receiving punishment in this world for the few transgressions that he might have committed, ensuring that he will receive a complete reward in the World-to-Come. Rabbi Eliezer said to him: Akiva, have I failed to fulfill any portion of the entire Torah? Rabbi Akiva said to him, you taught us, our teacher: 鈥淔or there is not a righteous man upon earth who does good and sins not鈥 (Ecclesiastes 7:20).

转谞讜 专讘谞谉 讻砖讞诇讛 专讘讬 讗诇讬注讝专 谞讻谞住讜 讗专讘注讛 讝拽谞讬诐 诇讘拽专讜 专讘讬 讟专驻讜谉 讜专讘讬 讬讛讜砖注 讜专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讜专讘讬 注拽讬讘讗

The Sages taught in a baraita: When Rabbi Eliezer fell ill, four Sages entered to visit him: Rabbi Tarfon, and Rabbi Yehoshua, and Rabbi Elazar ben Azarya, and Rabbi Akiva.

谞注谞讛 专讘讬 讟专驻讜谉 讜讗诪专 壮讟讜讘 讗转讛 诇讬砖专讗诇 诪讟讬驻讛 砖诇 讙砖诪讬诐 砖讟讬驻讛 砖诇 讙砖诪讬诐 讘注讜诇诐 讛讝讛 讜专讘讬 讘注讜诇诐 讛讝讛 讜讘注讜诇诐 讛讘讗壮

Rabbi Tarfon responded to the situation with words of encouragement and said: You are better for the Jewish people than a drop of rain, as a drop of rain provides benefit in this world, and my teacher provides them benefit in this world and in the World-to-Come.

谞注谞讛 专讘讬 讬讛讜砖注 讜讗诪专 壮讟讜讘 讗转讛 诇讬砖专讗诇 讬讜转专 诪讙诇讙诇 讞诪讛 砖讙诇讙诇 讞诪讛 讘注讜诇诐 讛讝讛 讜专讘讬 讘注讜诇诐 讛讝讛 讜讘注讜诇诐 讛讘讗壮

Rabbi Yehoshua responded and said: You are better for the Jewish people than the sphere of the sun, as the sphere of the sun provides benefit in this world, and my teacher provides benefit in this world and in the World-to-Come.

谞注谞讛 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讜讗诪专 壮讟讜讘 讗转讛 诇讬砖专讗诇 讬讜转专 诪讗讘 讜讗诐 砖讗讘 讜讗诐 讘注讜诇诐 讛讝讛 讜专讘讬 讘注讜诇诐 讛讝讛 讜讘注讜诇诐 讛讘讗壮

Rabbi Elazar ben Azarya responded and said: You are better for the Jewish people than a father and mother, as a father and mother provide benefit in this world, and my teacher provides benefit in this world and in the World-to-Come.

谞注谞讛 专讘讬 注拽讬讘讗 讜讗诪专 壮讞讘讬讘讬谉 讬住讜专讬谉壮 讗诪专 诇讛诐 壮住诪讻讜谞讬 讜讗砖诪注讛 讚讘专讬 注拽讬讘讗 转诇诪讬讚讬 砖讗诪专 讞讘讬讘讬谉 讬住讜专讬谉壮 讗诪专 诇讜 壮注拽讬讘讗 讝讜 诪谞讬谉 诇讱壮 讗诪专 壮诪拽专讗 讗谞讬 讚讜专砖 讘谉 砖转讬诐 注砖专讛 砖谞讛 诪谞砖讛 讘诪诇讻讜 讜讞诪砖讬诐 讜讞诪砖 砖谞讛 诪诇讱 讘讬专讜砖诇讬诐 [讜讙讜壮] 讜讬注砖 讛专注 讘注讬谞讬 讛壮 讜讻转讬讘

Rabbi Akiva responded and said: Afflictions are cherished. When Rabbi Eliezer heard this he said to his attendants: Support me so I can sit and hear the statement of Akiva my student, who said: Afflictions are cherished. Rabbi Eliezer said to him: Akiva, from where do you derive this? Rabbi Akiva said: I interpret a verse in order to derive it. It is written: 鈥淢anasseh was twelve years old when he began to reign and he reigned fifty-five years in Jerusalem鈥nd he performed that which was evil in the eyes of the Lord鈥 (II聽Kings 21:1鈥2). And it is written:

讙诐 讗诇讛 诪砖诇讬 砖诇诪讛 讗砖专 讛注转讬拽讜 讗谞砖讬 讞讝拽讬讛 诪诇讱 讬讛讜讚讛 讜讻讬 讞讝拽讬讛 诪诇讱 讬讛讜讚讛 诇讻诇 讛注讜诇诐 讻讜诇讜 诇讬诪讚 转讜专讛 讜诇诪谞砖讛 讘谞讜 诇讗 诇讬诪讚 转讜专讛 讗诇讗 诪讻诇 讟讜专讞 砖讟专讞 讜诪讻诇 注诪诇 砖注诪诇 讘讜 诇讗 讛注诇讛讜 诇诪讜讟讘 讗诇讗 讬住讜专讬谉 砖谞讗诪专 讜讬讚讘专 讛壮 讗诇 诪谞砖讛 讜讗诇 注诪讜 讜诇讗 讛拽砖讬讘讜 讜讬讘讗 讛壮 注诇讬讛诐 讗转 砖专讬 讛爪讘讗 讗砖专 诇诪诇讱 讗砖讜专 讜讬诇讻讚讜 讗转 诪谞砖讛 讘讞讞讬诐 讜讬讗住专讛讜 讘谞讞砖转讬诐 讜讬讜诇讬讻讛讜 讘讘诇讛

鈥淭hese too are the proverbs of Solomon, which the men of Hezekiah, king of Judea, copied鈥 (Proverbs 25:1), indicating that Hezekiah taught Torah and disseminated it to the multitudes. And is it conceivable that Hezekiah, king of Judea, taught Torah to the entire world and to Manasseh his son he did not teach Torah? Rather, Hezekiah certainly taught Manasseh much Torah; nevertheless, from all his exertion to teach him and from all his toil to teach him, it was only afflictions that elevated him to the path of good, as it is stated: 鈥淎nd the Lord spoke to Manasseh and to his people but they would not heed. And the Lord brought upon them the captains of the army of the king of Assyria, who took Manasseh with hooks, and bound him with chains, and carried him to Babylonia鈥 (II聽Chronicles 33:10鈥11).

讜讻转讬讘 讜讻讛爪专 诇讜 讞诇讛 讗转 驻谞讬 讛壮 讗诇讛讬讜 讜讬讻谞注 诪讗讚 诪诇驻谞讬 讗诇讛讬 讗讘讜转讬讜 讜讬转驻诇诇 讗诇讬讜 讜讬注转专 诇讜 讜讬砖诪注 转讞谞转讜 讜讬砖讬讘讛讜 讬专讜砖诇讬诐 诇诪诇讻讜转讜 讜讬讚注 诪谞砖讛 讻讬 讛壮 讛讜讗 讛讗诇讛讬诐 讛讗 诇诪讚转 砖讞讘讬讘讬谉 讬住讜专讬谉壮

And it is written thereafter: 鈥淎nd when he was in distress, he sought the Lord his God, and humbled himself greatly before the God of his fathers, and he prayed to Him and He was entreated of him, and He heard his supplication, and brought him back to Jerusalem into his kingdom; then Manasseh knew that the Lord He was God鈥 (II聽Chronicles 33:12鈥13). You learned from this that afflictions are cherished.

转谞讜 专讘谞谉 砖诇砖讛 讘讗讜 讘注诇讬诇讛 讗诇讜 讛谉 拽讬谉 注砖讜 讜诪谞砖讛 拽讬谉 讚讻转讬讘 壮讙讚讜诇 注讜谞讬 诪谞砖讜讗壮 讗诪专 诇驻谞讬讜 壮专讘讜谞讜 砖诇 注讜诇诐 讻诇讜诐 讙讚讜诇 注讜谞讬 诪砖砖讬诐 专讬讘讜讗 砖注转讬讚讬谉 诇讞讟讜讗 诇驻谞讬讱 讜讗转讛 住讜诇讞 诇讛诐壮 注砖讜 讚讻转讬讘 壮讛讘专讻讛 讗讞转 讛讬讗 诇讱 讗讘讬壮 诪谞砖讛 讘转讞讬诇讛 拽专讗 诇讗诇讜讛讜转 讛专讘讛 讜诇讘住讜祝 拽专讗 诇讗诇讛讬 讗讘讜转讬讜

Apropos Manasseh鈥檚 repentance, the Gemara cites that the Sages taught in a baraita: Three came with a demand, and these are they: Cain, Esau, and Manasseh. Cain came with a demand, as it is written: 鈥淢y sin is too great to bear鈥 (Genesis 4:13). Cain said before God: Master of the Universe, is my transgression greater than the transgression of the 600,000 who are destined to sin before You with the Golden Calf, and You will nevertheless forgive them? There should be atonement for my transgression as well. Esau came with a demand, as it is stated: 鈥淗ave you but one blessing, my father?鈥 (Genesis 27:38). With regard to Manasseh, initially he called to multiple gods, and his prayers were not answered, and ultimately he called to the God of his forefathers with the demand: If God does not answer my prayer, then apparently all the gods are equal to the God of my forefathers.

讗讘讗 砖讗讜诇 讗讜诪专 讗祝 讛讛讜讙讛 讗转 讛砖诐 讘讗讜转讬讜转讬讜 讜讻讜壮 转谞讗 讜讘讙讘讜诇讬谉 讜讘诇砖讜谉 注讙讛

搂 The mishna teaches: Abba Shaul says: Also among those who have no share in the World-to-Come is one who pronounces the ineffable name of God as it is written, with its letters. It is taught in a baraita: This is referring to one who pronounces the name in the outlying areas outside the Temple, and in colloquial [aga] language, for no particular purpose.

砖诇砖讛 诪诇讻讬诐 讜讗专讘注讛 讛讚讬讜讟讜转 讜讻讜壮 转谞讜 专讘谞谉 讬专讘注诐 砖专讬讘注 注诐 讚讘专 讗讞专 讬专讘注诐 砖注砖讛 诪专讬讘讛 讘注诐 讚讘专 讗讞专 讬专讘注诐 砖注砖讛 诪专讬讘讛 讘讬谉 讬砖专讗诇 诇讗讘讬讛诐 砖讘砖诪讬诐 讘谉 谞讘讟 讘谉 砖谞讬讘讟 讜诇讗 专讗讛

In the mishna, the tanna enumerated three kings and four commoners who have no share in the World-to-Come. The Sages taught in a baraita: Jeroboam [Yorovam] is an abbreviation for one who debased the Jewish people [riba am]. Alternatively, Yorovam is an abbreviation for one who engendered strife among the people [meriva ba鈥檃m], causing the schism between the kingdoms of Judea and Israel. Alternatively, Yorovam is an abbreviation for one who engendered strife between the Jewish people [meriva bein ha鈥檃m] and their Heavenly Father, as he instituted the worship of the golden calves (I聽Kings 12:28鈥31). He is called son of Nebat because he is the son who looked [nibat] in an effort to assess the situation but did not see the situation accurately.

转谞讗 讛讜讗 谞讘讟 讛讜讗 诪讬讻讛 讛讜讗 砖讘注 讘谉 讘讻专讬 谞讘讟 砖谞讬讘讟 讜诇讗 专讗讛 诪讬讻讛 砖谞转诪讻诪讱 讘讘谞讬谉 讜诪讛 砖诪讜 砖讘注 讘谉 讘讻专讬 砖诪讜

It is taught in a baraita: Based on a homiletic interpretation of their names, these three biblical figures are deemed to be the same person. He is called Nebat, he is called Micah, and he is called Sheba, son of Bichri. Nebat, who looked [nibat] but did not see, believed that he was destined for greatness, and that was achieved only by his son. Micah, who was crushed [nitmakhmekh] in the building of the storage cities of Pithom and Raamses, was miraculously saved. And what is his actual name? His name is Sheba, son of Bichri.

转谞讜 专讘谞谉 砖诇砖讛 谞讬讘讟讜 讜诇讗 专讗讜 讜讗诇讜 讛谉 谞讘讟 讜讗讞讬转讜驻诇 讜讗讬爪讟讙谞讬谞讬 驻专注讛

The Sages taught in a baraita: Three looked but did not see and as a result were mistaken in their prognostications. And these are they: Nebat, and Ahithophel, and the astrologers of Pharaoh.

谞讘讟 专讗讛 讗砖 砖讬讜爪讗转 诪讗诪转讜 讛讜讗 住讘专 讗讬讛讜 诪诇讬讱 讜诇讗 讛讬讗 讬专讘注诐 讛讜讗 讚谞驻拽 诪讬谞讬讛

The Gemara elaborates: Nebat saw fire that emerges from his penis. He thought that it meant that he would rule. But that is not so. It meant that it would be Jeroboam who would emerge from him and rule.

讗讞讬转讜驻诇 专讗讛 爪专注转 砖讝专讞讛 诇讜 注诇 讗诪转讜 讛讜讗 住讘专 讗讬讛讜 诪诇讱 讜诇讗 讛讬讗 讘转 砖讘注 讘转讜 讛讜讗 讚谞驻拽讗 诪讬谞讛 砖诇诪讛

Ahithophel saw leprosy that glowed on his penis and he thought that he would rule. But it is not so. Instead from Bathsheba his daughter, i.e., his son鈥檚 daughter, came Solomon the king.

讗讬爪讟讙谞讬谞讬 驻专注讛 讚讗诪专 专讘讬 讞诪讗 讘专讘讬 讞谞讬谞讗 诪讗讬 讚讻转讬讘 讛诪讛 诪讬 诪专讬讘讛 讛诪讛 砖专讗讜 讗讬爪讟讙谞讬谞讬 驻专注讛 讜讟注讜 专讗讜 砖诪讜砖讬注谉 砖诇 讬砖专讗诇 讘诪讬诐 讛讜讗 诇讜拽讛 讗诪专 讻诇 讛讘谉 讛讬诇讜讚 讛讬讗专讛 转砖诇讬讻讛讜 讜讛谉 诇讗 讬讚注讜 砖注诇 注住拽讬 诪讬 诪专讬讘讛 诇讜拽讛

The astrologers of Pharaoh saw and were mistaken, as Rabbi 岣ma, son of Rabbi 岣nina, says: What is the meaning of that which is written: 鈥淭hese are the waters of contention鈥 (Numbers 20:13)? These are the waters that the astrologers of Pharaoh saw, and they erred concerning them. As they saw in the stars that the savior of Israel would be stricken by water, Pharaoh said: 鈥淓very son that is born you shall cast into the river鈥 (Exodus 1:22), assuming that any potential savior would be drowned. And they did not know that it was over matters involving the waters of Meribah that Moses would be stricken and would not be allowed to enter Eretz Yisrael.

讜诪谞讗 诇谉 讚诇讗 讗转讬 诇注诇诪讗 讚讗转讬 讚讻转讬讘 讜讬讛讬 讘讚讘专 讛讝讛 诇讞讟讗转 讘讬转 讬专讘注诐 讜诇讛讻讞讬讚 讜诇讛砖诪讬讚 诪注诇 驻谞讬 讛讗讚诪讛 诇讛讻讞讬讚 讘注讜诇诐 讛讝讛 讜诇讛砖诪讬讚 诇注讜诇诐 讛讘讗

The Gemara resumes its discussion of Jeroboam. And from where do we derive that Jeroboam does not enter into the World-to-Come? It is derived from a verse, as it is written: 鈥淎nd by this matter there was a sin to the house of Jeroboam, and to eradicate it and to destroy it from off the face of the earth鈥 (I聽Kings 13:34). It can be interpreted to mean: To eradicate it in this world, and to destroy it for the World-to-Come.

讗诪专 专讘讬 讬讜讞谞谉 诪驻谞讬 诪讛 讝讻讛 讬专讘注诐 诇诪诇讻讜转 诪驻谞讬 砖讛讜讻讬讞 讗转 砖诇诪讛 讜诪驻谞讬 诪讛 谞注谞砖 诪驻谞讬 砖讛讜讻讬讞讜 讘专讘讬诐 砖谞讗诪专 讜讝讛 讛讚讘专 讗砖专 讛专讬诐 讬讚 讘诪诇讱 砖诇诪讛 讘谞讛 讗转 讛诪诇讜讗 住讙专 讗转 驻专抓 注讬专 讚讜讚 讗讘讬讜 讗诪专 诇讜 讚讜讚 讗讘讬讱 驻专抓 驻专爪讜转 讘讞讜诪讛 讻讚讬 砖讬注诇讜 讬砖专讗诇 诇专讙诇 讜讗转讛 讙讚专转 讗讜转诐 讻讚讬 诇注砖讜转 讗谞讙专讬讗 诇讘转 驻专注讛

Rabbi Yo岣nan says: For what virtue was Jeroboam privileged to ascend to monarchy? It is due to the fact that he rebuked Solomon for his sins. And for what misdeed was he punished and lost everything? It is due to the fact that he rebuked Solomon and humiliated him in public, as it is stated: 鈥淎nd this was the cause that he lifted his hand against the king: Solomon built the Millo, and repaired the breaches of the city of David his father鈥 (I聽Kings 11:27). Jeroboam said to Solomon: David, your father, created breaches in the wall so that the Jewish people could ascend for the pilgrimage Festival, and you sealed them in order to marshal forced labor [angarya] for the daughter of Pharaoh, your wife.

讜诪讗讬 讜讝讛 讗砖专 讛专讬诐 讬讚 讘诪诇讱 讗诪专 专讘 谞讞诪谉 砖讞诇抓 转驻讬诇讬讜 讘驻谞讬讜 讗诪专 专讘 谞讞诪谉 讙住讜转 讛专讜讞 砖讛讬讛 讘讜 讘讬专讘注诐 讟专讚转讜 诪谉 讛注讜诇诐 砖谞讗诪专 讜讬讗诪专 讬专讘注诐 讘诇讘讜 注转讛 转砖讜讘 讛诪诪诇讻讛 诇讘讬转 讚讜讚 讗诐 讬注诇讛 讛注诐 讛讝讛 诇注砖讜转 讝讘讞讬诐 讘讘讬转 讛壮 讘讬专讜砖诇讬诐 讜砖讘 诇讘 讛注诐 讛讝讛 讗诇 讗讚谞讬讛诐 讗诇 专讞讘注诐 诪诇讱 讬讛讜讚讛 讜讛专讙谞讬 讜砖讘讜 讗诇 专讞讘注诐 诪诇讱 讬讛讜讚讛

And what is the meaning of the phrase 鈥渁nd this was the cause that he lifted his hand against the king鈥? Rav Na岣an says: He removed his phylacteries before Solomon, thereby demonstrating that he does not consider Solomon his superior. Rav Na岣an says: The arrogance that existed in Jeroboam drove him from the World-to-Come, as it is stated: 鈥淎nd Jeroboam said in his heart: Now shall the kingdom return to the house of David. If this people go up to offer sacrifices in the House of the Lord in Jerusalem, then shall the heart of this people turn again to their lord, even to Rehoboam, king of Judea, and they shall kill me and return to Rehoboam, king of Judea鈥 (I聽Kings 12:26鈥27).

讗诪专 讙诪讬专讬 讚讗讬谉 讬砖讬讘讛 讘注讝专讛 讗诇讗 诇诪诇讻讬 讘讬转 讬讛讜讚讛 讘诇讘讚 讻讬讜谉 讚讞讝讜 诇讬讛 诇专讞讘注诐 讚讬转讬讘 讜讗谞讗 拽讗讬诪谞讗 住讘专讬 讛讗 诪诇讻讗 讜讛讗 注讘讚讗 讜讗讬 讬转讬讘谞讗 诪讜专讚 讘诪诇讻讜转 讛讜讗讬 讜拽讟诇讬谉 诇讬 讜讗讝诇讜 讘转专讬讛 诪讬讚 讜讬讜注抓 讛诪诇讱 讜讬注砖 砖谞讬 注讙诇讬 讝讛讘 讜讬讗诪专 讗诇讛诐 专讘 诇讻诐 诪注诇讜转 讬专讜砖诇讬诐 讛谞讛 讗诇讛讬讱 讬砖专讗诇 讗砖专 讛注诇讜讱 诪讗专抓 诪爪专讬诐 讜讬砖诐 讗转 讛讗讞讚 讘讘讬转 讗诇 讜讗转 讛讗讞讚 谞转谉 讘讚谉

Jeroboam calculated and said: It is learned as a tradition that sitting in the Temple courtyard is permitted only for kings of the house of Judah alone. Once they see Rehoboam, who is sitting, and they see me standing, they will think: This, Rehoboam, is king, and that, Jeroboam, is the servant. And if I sit there, I will be considered a traitor against the throne, and they will kill me and follow him. Immediately, the following took place: 鈥淎nd the king took counsel, and made two calves of gold, and said to them: It is too much for you to ascend to Jerusalem; behold your gods, Israel, who brought you up from the land of Egypt. And he placed the one in Bethel and the other he placed in Dan鈥 (I聽Kings 12:28鈥29).

诪讗讬 讜讬讜注抓 讗诪专 专讘讬 讬讛讜讚讛 砖讛讜砖讬讘 专砖注 讗爪诇 爪讚讬拽 讗诪专 诇讛讜 讞转诪讬转讜 注诇 讻诇 讚注讘讬讚谞讗 讗诪专讜 诇讬讛 讛讬谉 讗诪专 诇讛讜 诪诇讻讗 讘注讬谞讗 诇诪讬讛讜讬 讗诪专讜 诇讬讛 讛讬谉 讻诇 讚讗诪讬谞讗 诇讻讜 注讘讬讚转讜 讗诪专讜 诇讬讛 讛讬谉 讗驻讬诇讜 诇诪驻诇讞 诇注讘讜讚讛 讝专讛 讗诪专 诇讬讛 爪讚讬拽 讞住 讜讞诇讬诇讛 讗诪专 诇讬讛 专砖注 诇爪讚讬拽 住诇拽讗 讚注转讱 讚讙讘专讗 讻讬专讘注诐 驻诇讞 诇注讘讜讚讛 讝专讛 讗诇讗 诇诪讬谞住讬谞讛讜 讛讜讗 讚拽讗 讘注讬 讗讬 拽讘诇讬转讜 诇诪讬诪专讬讛

What is the meaning of the phrase 鈥渁nd the king took counsel鈥? Rabbi Yehuda says: It means that he assembled the elders of the kingdom of Israel and seated a wicked person alongside a righteous person and consulted them. He said to the elders: Do you sign a writ of authorization for all that I am doing? They said to him: Yes. He said to them: I want to be the king. They said to him: Yes. Jeroboam said to them: Will you do everything I tell you to do? They said to him: Yes. He said to them: Even to worship idols? A righteous man said: Heaven forfend; idol worship is unacceptable. The wicked man seated alongside him said to the righteous man: Does it enter your mind that a man like Jeroboam would worship idols? Rather, he merely seeks to test those sitting here, to determine if they accept and will obey his pronouncements.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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Sanhedrin 101

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Sanhedrin 101

砖讚注转讜 拽爪专讛 讜讟讜讘 诇讘 诪砖转讛 转诪讬讚 讝讛 砖讚注转讜 专讞讘讛 讜讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讻诇 讬诪讬 注谞讬 专注讬诐 讜讛讗讬讻讗 砖讘转讜转 讜讬诪讬诐 讟讜讘讬诐 讻讚砖诪讜讗诇 讚讗诪专 砖诪讜讗诇 砖讬谞讜讬 讜住转 转讞诇转 讞讜诇讬 诪注讬讬诐

one who is intolerant [da鈥檃to ketzara] of others acting against his will. 鈥淎nd for the good-hearted it is always a feast鈥; this is referring to one who is tolerant and accepts the actions of others. And Rabbi Yehoshua ben Levi says with regard to the verse 鈥淎ll the days of the poor are terrible鈥: But aren鈥檛 there Shabbatot and Festivals, when he rests and eats festive meals? This can be explained in accordance with that statement of Shmuel, as Shmuel says: A change in routine in terms of eating and rest causes the onset of an intestinal ailment. Due to the dramatic deviation on Shabbat from the poor person鈥檚 routine he suffers.

转谞讜 专讘谞谉 讛拽讜专讗 驻住讜拽 砖诇 砖讬专 讛砖讬专讬诐 讜注讜砖讛 讗讜转讜 讻诪讬谉 讝诪专 讜讛拽讜专讗 驻住讜拽 讘讘讬转 诪砖转讗讜转 讘诇讗 讝诪谞讜 诪讘讬讗 专注讛 诇注讜诇诐 诪驻谞讬 砖讛转讜专讛 讞讜讙专转 砖拽 讜注讜诪讚转 诇驻谞讬 讛拽讚讜砖 讘专讜讱 讛讜讗 讜讗讜诪专转 诇驻谞讬讜 壮专讘讜谞讜 砖诇 注讜诇诐 注砖讗讜谞讬 讘谞讬讱 讻讻谞讜专 砖诪谞讙谞讬谉 讘讜 诇爪讬诐壮

The Sages taught: One who reads a verse from Song of Songs and renders it a form of secular song, and not a sacred text, and one who reads any biblical verse at a banquet house, not at its appropriate time, but merely as a song, introduces evil to the world, as the Torah girds itself with sackcloth and stands before the Holy One, Blessed be He, and says before Him: Master of the Universe, Your children have rendered me like a harp on which clowns play.

讗诪专 诇讛 壮讘转讬 讘砖注讛 砖讗讜讻诇讬谉 讜砖讜转讬谉 讘诪讛 讬转注住拽讜壮 讗诪专讛 诇驻谞讬讜 壮专讘讜谞讜 砖诇 注讜诇诐 讗诐 讘注诇讬 诪拽专讗 讛谉 讬注住拽讜 讘转讜专讛 讜讘谞讘讬讗讬诐 讜讘讻转讜讘讬诐 讗诐 讘注诇讬 诪砖谞讛 讛谉 讬注住拽讜 讘诪砖谞讛 讘讛诇讻讜转 讜讘讛讙讚讜转 讜讗诐 讘注诇讬 转诇诪讜讚 讛谉 讬注住拽讜 讘讛诇讻讜转 驻住讞 讘驻住讞 讘讛诇讻讜转 注爪专转 讘注爪专转 讘讛诇讻讜转 讞讙 讘讞讙壮 讛注讬讚 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 诪砖讜诐 专讘讬 砖诪注讜谉 讘谉 讞谞谞讬讗 讻诇 讛拽讜专讗 驻住讜拽 讘讝诪谞讜 诪讘讬讗 讟讜讘讛 诇注讜诇诐 砖谞讗诪专 壮讜讚讘专 讘注转讜 诪讛 讟讜讘壮

The Holy One, Blessed be He, says to the Torah: My daughter, during the time that they are eating and drinking, in what should they be engaged? The Torah says before Him: Master of the Universe, if they are masters of the Bible, let them engage in the study of the Torah, Prophets, and Writings. If they are masters of the Mishna, let them engage in the study of the Mishna, in the study of halakha, and in the study of aggada. And if they are masters of the Talmud, let them engage in the study of the halakhot of Passover on Passover, in the study of the halakhot of Shavuot on Shavuot, and in the study of the halakhot of Sukkot on Sukkot. They should not treat the Torah with contempt by using it for their own entertainment. Rabbi Shimon ben Elazar testified in the name of Rabbi Shimon ben 岣nanya: Anyone who reads a verse at its appropriate time and in the appropriate manner introduces good into the world, as it is stated: 鈥淎nd a word in its season, how good is it鈥 (Proverbs 15:23).

讜讛诇讜讞砖 注诇 讛诪讻讛 讜讻讜壮 讗诪专 专讘讬 讬讜讞谞谉 讜讘专讜拽拽 讘讛 诇驻讬 砖讗讬谉 诪讝讻讬专讬谉 砖诐 砖诪讬诐 注诇 讛专拽讬拽讛 讗讬转诪专 专讘 讗诪专 讗驻讬诇讜 谞讙注 爪专注转 专讘讬 讞谞讬谞讗 讗诪专 讗驻讬诇讜 讜讬拽专讗 讗诇 诪砖讛

搂 The mishna teaches: And among those who have no share in the World-to-Come is one who whispers invocations over a wound. Rabbi Yo岣nan says: And that is the case only where he spits into the wound while he whispers, as one does not mention the name of Heaven over spittle, and doing so is an act of contempt for God. It was stated that Rav says: Even the verse: 鈥淲hen a leprous mark is in a man, then he shall be brought to the priest鈥 (Leviticus 13:9), in which there is no mention of the name of God, may not be whispered as an invocation. Rabbi 岣nina says: Even a verse that is unrelated to the specific illness in question, for example: 鈥淎nd He called to Moses鈥 (Leviticus 1:1), may not be whispered as an invocation.

转谞讜 专讘谞谉 住讻讬谉 讜诪诪砖诪砖讬谉 讘讘谞讬 诪注讬讬诐 讘砖讘转 讜诇讜讞砖讬谉 诇讞讬砖转 谞讞砖讬诐 讜注拽专讘讬诐 讘砖讘转 讜诪注讘讬专讬谉 讻诇讬 注诇 讙讘 讛注讬谉 讘砖讘转 讗诪专 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讘讻诇讬 讛谞讬讟诇 讗讘诇 讘讻诇讬 砖讗讬谞讜 谞讬讟诇 讗住讜专 讜讗讬谉 砖讜讗诇讬谉 讘讚讘专 砖讚讬诐 讘砖讘转 专讘讬 讬讜住讬 讗讜诪专 讗祝 讘讞讜诇 讗住讜专

The Sages taught in a baraita: One may smear oil on and rub the intestinal area on Shabbat to ease pain, and it is not prohibited as a form of healing. One may whisper incantations of snakes and scorpions on Shabbat to ease the pain of their bite. And one may pass a cool vessel upon an infected eye on Shabbat, to soothe the inflammation. Rabban Shimon ben Gamliel says: In what case are these matters stated? They are stated in the case of a vessel that may be moved on Shabbat. But with regard to a vessel that may not be moved, it is prohibited to pass it upon the infected eye on Shabbat. And one may not consult the words of demons on Shabbat. Rabbi Yosei says: Even during the week it is prohibited to consult demons.

讗诪专 专讘 讛讜谞讗 (讗讬谉) 讛诇讻讛 讻专讘讬 讬讜住讬 讜讗祝 专讘讬 讬讜住讬 诇讗 讗诪专讛 讗诇讗 诪砖讜诐 住讻谞讛 讻讬 讛讗 讚专讘 讬爪讞拽 讘专 讬讜住祝 讚讗讬讘诇注 讘讗专讝讗 讜讗转注讘讬讚 诇讬讛 谞讬住讗 驻拽注 讗专讝讗 讜驻诇讟讬讛

Rav Huna said: The halakha is in accordance with the opinion of Rabbi Yosei. The Gemara notes: And even Rabbi Yosei did not say that it is due to the Torah prohibition of witchcraft that it is prohibited during the week; rather, it is prohibited due to danger, lest the demons harm him. This could happen, as in that incident concerning Rav Yitz岣k bar Yosef, who consulted a demon and as a result was swallowed into a cedar tree, and a miracle was performed for him and the cedar split and expelled him.

转谞讜 专讘谞谉 住讻讬谉 讜诪诪砖诪砖讬谉 讘讘谞讬 诪注讬讬诐 讘砖讘转 讜讘诇讘讚 砖诇讗 讬注砖讛 讻讚专讱 砖讛讜讗 注讜砖讛 讘讞讜诇 讛讬讻讬 注讘讬讚 专讘讬 讞诪讗 讘专讘讬 讞谞讬谞讗 讗诪专 住讱 讜讗讞专 讻讱 诪诪砖诪砖 专讘讬 讬讜讞谞谉 讗诪专 住讱 讜诪诪砖诪砖 讘讘转 讗讞转

The Sages taught in a baraita: One may smear oil on and rub the intestinal area on Shabbat, and it is not a forbidden form of healing, provided that he does not do so in the manner in which he does during the week. The Gemara asks: How then does one do so on Shabbat? Rabbi 岣ma, son of Rabbi 岣nina, says: One first smears oil and afterward rubs the body. And Rabbi Yo岣nan says: One smears oil and rubs the body simultaneously.

转谞讜 专讘谞谉 砖专讬 砖诪谉 讜砖专讬 讘讬爪讬诐 诪讜转专讬谉 诇砖讗讜诇 讘讛谉 讗诇讗 诪驻谞讬 砖诪讻讝讘讬谉 诇讜讞砖讬谉 注诇 砖诪谉 砖讘讻诇讬 讜讗讬谉 诇讜讞砖讬谉 注诇 砖诪谉 砖讘讬讚 诇驻讬讻讱 住讻讬谉 诪砖诪谉 砖讘讬讚 讜讗讬谉 住讻讬谉 诪砖诪谉 砖讘讻诇讬

The Sages taught in a baraita: With regard to demons of oil and demons of eggs, i.e., demons consulted by means of oil and eggs, respectively, it is permitted to consult them; but it is futile to do so, due to the fact that they deceive. One may whisper an incantation for healing over oil that is in a vessel and one may not whisper an incantation over oil that is in one鈥檚 hand. Therefore, one may smear oil on his body from oil that is brought to him in another鈥檚 hand, and there is no concern that perhaps someone whispered over it; and one may not smear oil that is brought to him in a vessel, as perhaps someone whispered over it and it will cause him harm.

专讘 讬爪讞拽 讘专 砖诪讜讗诇 讘专 诪专转讗 讗讬拽诇注 诇讛讛讜讗 讗讜砖驻讬讝讗 讗讬讬转讬 诇讬讛 诪讬砖讞讗 讘诪谞讗 砖祝 谞驻拽谉 诇讬讛 爪讬诪讞讬 讘讗驻讬讛 谞驻拽 诇砖讜拽 讞讝讬转讬讛 讛讛讬讗 讗讬转转讗 讗诪专讛 讝讬拽讗 讚讞诪转 拽讗 讞讝讬谞讗 讛讻讗 注讘讚讗 诇讬讛 诪诇转讗 讜讗讬转住讬

The Gemara relates: Rav Yitz岣k bar Shmuel bar Marta happened to come to a certain inn, and they brought him oil in a vessel. He rubbed it on his face, and boils developed on his face. He went out to the marketplace, and a certain woman saw him and said: I see here the evil spirit of 岣mat on your face. She performed an action, i.e., whispered an incantation, for him, and he was healed.

讗诪专 诇讬讛 专讘讬 讗讘讗 诇专讘讛 讘专 诪专讬 讻转讬讘 讻诇 讛诪讞诇讛 讗砖专 砖诪转讬 讘诪爪专讬诐 诇讗 讗砖讬诐 注诇讬讱 讻讬 讗谞讬 讛壮 专驻讗讱 讜讻讬 诪讗讞专 砖诇讗 砖诐 专驻讜讗讛 诇诪讛 讗诪专 诇讬讛 讛讻讬 讗诪专 专讘讬 讬讜讞谞谉 诪拽专讗 讝讛 诪注爪诪讜 谞讚专砖 砖谞讗诪专 讜讬讗诪专 讗诐 砖诪讜注 转砖诪注 诇拽讜诇 讛壮 讗诇讛讬讱 讗诐 转砖诪注 诇讗 讗砖讬诐 讜讗诐 诇讗 转砖诪注 讗砖讬诐 讗祝 注诇 驻讬 讻谉 讻讬 讗谞讬 讛壮 专驻讗讱

Rabbi Abba said to Rabba bar Mari that there is an apparent contradiction in a verse. It is written: 鈥淎ll the disease that I placed in Egypt I shall not place upon you, for I am the Lord, your Healer鈥 (Exodus 15:26). And since God does not place the disease upon the Jewish people, why is healing necessary? Rabba bar Mari said to him that this is what Rabbi Yo岣nan says: This verse can be interpreted and the contradiction resolved from the contents of the verse itself, as it is stated: 鈥淎nd He said: If you will diligently hearken to the voice of the Lord, your God鈥 (Exodus 15:26). If you hearken to God鈥檚 voice, I will not place the disease upon you, and if you do not hearken to God鈥檚 voice, I will place the disease upon you. Nevertheless, even if you do not hearken to the voice of God, and I place the disease upon you, know that I will heal you, 鈥渇or I am the Lord, your Healer.鈥

讗诪专 专讘讛 讘专 讘专 讞谞讛 讻砖讞诇讛 专讘讬 讗诇讬注讝专 谞讻谞住讜 转诇诪讬讚讬讜 诇讘拽专讜 讗诪专 诇讛谉 讞诪讛 注讝讛 讬砖 讘注讜诇诐 讛转讞讬诇讜 讛谉 讘讜讻讬谉 讜专讘讬 注拽讬讘讗 诪砖讞拽 讗诪专讜 诇讜 诇诪讛 讗转讛 诪砖讞拽 讗诪专 诇讛谉 讜讻讬 诪驻谞讬 诪讛 讗转诐 讘讜讻讬诐 讗诪专讜 诇讜 讗驻砖专 住驻专 转讜专讛 砖专讜讬 讘爪注专 讜诇讗 谞讘讻讛

Rabba bar bar 岣na says: When Rabbi Eliezer fell ill, his students entered to visit him. Rabbi Eliezer said to them: There is intense wrath in the world, and it is due to that wrath of the Holy One, Blessed be He, Who is angry at His world, that I am suffering from these afflictions. His students began to cry due to their teacher鈥檚 suffering, and Rabbi Akiva was laughing. They said to him: Why are you laughing? Rabbi Akiva said to them: And for what reason are you crying? They said to him: Is it possible that Rabbi Eliezer, who is as much an exemplar of Torah as a Torah scroll, is afflicted with pain and we will not cry?

讗诪专 诇讛谉 诇讻讱 讗谞讬 诪砖讞拽 讻诇 讝诪谉 砖讗谞讬 专讜讗讛 专讘讬 砖讗讬谉 讬讬谞讜 诪讞诪讬抓 讜讗讬谉 驻砖转谞讜 诇讜拽讛 讜讗讬谉 砖诪谞讜 诪讘讗讬砖 讜讗讬谉 讚讜讘砖谞讜 诪讚讘讬砖 讗诪专转讬 壮砖诪讗 讞住 讜砖诇讜诐 拽讬讘诇 专讘讬 注讜诇诪讜壮 讜注讻砖讬讜 砖讗谞讬 专讜讗讛 专讘讬 讘爪注专 讗谞讬 砖诪讞 讗诪专 诇讜 注拽讬讘讗 讻诇讜诐 讞讬住专转讬 诪谉 讛转讜专讛 讻讜诇讛 讗诪专 诇讜 诇讬诪讚转谞讜 专讘讬谞讜 壮讻讬 讗讚诐 讗讬谉 爪讚讬拽 讘讗专抓 讗砖专 讬注砖讛 讟讜讘 讜诇讗 讬讞讟讗壮

Rabbi Akiva said to them: It is for that reason that I am laughing. As long as I would see for my teacher that neither does his wine ferment and spoil, nor is his flax stricken, nor does his oil spoil, nor does his honey turn rancid, I would say to myself: Perhaps, Heaven forfend, my teacher has already received his world in reward for the mitzvot that he fulfilled, and will not receive a reward in the World-to-Come. But now that I see my teacher overcome with suffering, I am happy. He is receiving punishment in this world for the few transgressions that he might have committed, ensuring that he will receive a complete reward in the World-to-Come. Rabbi Eliezer said to him: Akiva, have I failed to fulfill any portion of the entire Torah? Rabbi Akiva said to him, you taught us, our teacher: 鈥淔or there is not a righteous man upon earth who does good and sins not鈥 (Ecclesiastes 7:20).

转谞讜 专讘谞谉 讻砖讞诇讛 专讘讬 讗诇讬注讝专 谞讻谞住讜 讗专讘注讛 讝拽谞讬诐 诇讘拽专讜 专讘讬 讟专驻讜谉 讜专讘讬 讬讛讜砖注 讜专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讜专讘讬 注拽讬讘讗

The Sages taught in a baraita: When Rabbi Eliezer fell ill, four Sages entered to visit him: Rabbi Tarfon, and Rabbi Yehoshua, and Rabbi Elazar ben Azarya, and Rabbi Akiva.

谞注谞讛 专讘讬 讟专驻讜谉 讜讗诪专 壮讟讜讘 讗转讛 诇讬砖专讗诇 诪讟讬驻讛 砖诇 讙砖诪讬诐 砖讟讬驻讛 砖诇 讙砖诪讬诐 讘注讜诇诐 讛讝讛 讜专讘讬 讘注讜诇诐 讛讝讛 讜讘注讜诇诐 讛讘讗壮

Rabbi Tarfon responded to the situation with words of encouragement and said: You are better for the Jewish people than a drop of rain, as a drop of rain provides benefit in this world, and my teacher provides them benefit in this world and in the World-to-Come.

谞注谞讛 专讘讬 讬讛讜砖注 讜讗诪专 壮讟讜讘 讗转讛 诇讬砖专讗诇 讬讜转专 诪讙诇讙诇 讞诪讛 砖讙诇讙诇 讞诪讛 讘注讜诇诐 讛讝讛 讜专讘讬 讘注讜诇诐 讛讝讛 讜讘注讜诇诐 讛讘讗壮

Rabbi Yehoshua responded and said: You are better for the Jewish people than the sphere of the sun, as the sphere of the sun provides benefit in this world, and my teacher provides benefit in this world and in the World-to-Come.

谞注谞讛 专讘讬 讗诇注讝专 讘谉 注讝专讬讛 讜讗诪专 壮讟讜讘 讗转讛 诇讬砖专讗诇 讬讜转专 诪讗讘 讜讗诐 砖讗讘 讜讗诐 讘注讜诇诐 讛讝讛 讜专讘讬 讘注讜诇诐 讛讝讛 讜讘注讜诇诐 讛讘讗壮

Rabbi Elazar ben Azarya responded and said: You are better for the Jewish people than a father and mother, as a father and mother provide benefit in this world, and my teacher provides benefit in this world and in the World-to-Come.

谞注谞讛 专讘讬 注拽讬讘讗 讜讗诪专 壮讞讘讬讘讬谉 讬住讜专讬谉壮 讗诪专 诇讛诐 壮住诪讻讜谞讬 讜讗砖诪注讛 讚讘专讬 注拽讬讘讗 转诇诪讬讚讬 砖讗诪专 讞讘讬讘讬谉 讬住讜专讬谉壮 讗诪专 诇讜 壮注拽讬讘讗 讝讜 诪谞讬谉 诇讱壮 讗诪专 壮诪拽专讗 讗谞讬 讚讜专砖 讘谉 砖转讬诐 注砖专讛 砖谞讛 诪谞砖讛 讘诪诇讻讜 讜讞诪砖讬诐 讜讞诪砖 砖谞讛 诪诇讱 讘讬专讜砖诇讬诐 [讜讙讜壮] 讜讬注砖 讛专注 讘注讬谞讬 讛壮 讜讻转讬讘

Rabbi Akiva responded and said: Afflictions are cherished. When Rabbi Eliezer heard this he said to his attendants: Support me so I can sit and hear the statement of Akiva my student, who said: Afflictions are cherished. Rabbi Eliezer said to him: Akiva, from where do you derive this? Rabbi Akiva said: I interpret a verse in order to derive it. It is written: 鈥淢anasseh was twelve years old when he began to reign and he reigned fifty-five years in Jerusalem鈥nd he performed that which was evil in the eyes of the Lord鈥 (II聽Kings 21:1鈥2). And it is written:

讙诐 讗诇讛 诪砖诇讬 砖诇诪讛 讗砖专 讛注转讬拽讜 讗谞砖讬 讞讝拽讬讛 诪诇讱 讬讛讜讚讛 讜讻讬 讞讝拽讬讛 诪诇讱 讬讛讜讚讛 诇讻诇 讛注讜诇诐 讻讜诇讜 诇讬诪讚 转讜专讛 讜诇诪谞砖讛 讘谞讜 诇讗 诇讬诪讚 转讜专讛 讗诇讗 诪讻诇 讟讜专讞 砖讟专讞 讜诪讻诇 注诪诇 砖注诪诇 讘讜 诇讗 讛注诇讛讜 诇诪讜讟讘 讗诇讗 讬住讜专讬谉 砖谞讗诪专 讜讬讚讘专 讛壮 讗诇 诪谞砖讛 讜讗诇 注诪讜 讜诇讗 讛拽砖讬讘讜 讜讬讘讗 讛壮 注诇讬讛诐 讗转 砖专讬 讛爪讘讗 讗砖专 诇诪诇讱 讗砖讜专 讜讬诇讻讚讜 讗转 诪谞砖讛 讘讞讞讬诐 讜讬讗住专讛讜 讘谞讞砖转讬诐 讜讬讜诇讬讻讛讜 讘讘诇讛

鈥淭hese too are the proverbs of Solomon, which the men of Hezekiah, king of Judea, copied鈥 (Proverbs 25:1), indicating that Hezekiah taught Torah and disseminated it to the multitudes. And is it conceivable that Hezekiah, king of Judea, taught Torah to the entire world and to Manasseh his son he did not teach Torah? Rather, Hezekiah certainly taught Manasseh much Torah; nevertheless, from all his exertion to teach him and from all his toil to teach him, it was only afflictions that elevated him to the path of good, as it is stated: 鈥淎nd the Lord spoke to Manasseh and to his people but they would not heed. And the Lord brought upon them the captains of the army of the king of Assyria, who took Manasseh with hooks, and bound him with chains, and carried him to Babylonia鈥 (II聽Chronicles 33:10鈥11).

讜讻转讬讘 讜讻讛爪专 诇讜 讞诇讛 讗转 驻谞讬 讛壮 讗诇讛讬讜 讜讬讻谞注 诪讗讚 诪诇驻谞讬 讗诇讛讬 讗讘讜转讬讜 讜讬转驻诇诇 讗诇讬讜 讜讬注转专 诇讜 讜讬砖诪注 转讞谞转讜 讜讬砖讬讘讛讜 讬专讜砖诇讬诐 诇诪诇讻讜转讜 讜讬讚注 诪谞砖讛 讻讬 讛壮 讛讜讗 讛讗诇讛讬诐 讛讗 诇诪讚转 砖讞讘讬讘讬谉 讬住讜专讬谉壮

And it is written thereafter: 鈥淎nd when he was in distress, he sought the Lord his God, and humbled himself greatly before the God of his fathers, and he prayed to Him and He was entreated of him, and He heard his supplication, and brought him back to Jerusalem into his kingdom; then Manasseh knew that the Lord He was God鈥 (II聽Chronicles 33:12鈥13). You learned from this that afflictions are cherished.

转谞讜 专讘谞谉 砖诇砖讛 讘讗讜 讘注诇讬诇讛 讗诇讜 讛谉 拽讬谉 注砖讜 讜诪谞砖讛 拽讬谉 讚讻转讬讘 壮讙讚讜诇 注讜谞讬 诪谞砖讜讗壮 讗诪专 诇驻谞讬讜 壮专讘讜谞讜 砖诇 注讜诇诐 讻诇讜诐 讙讚讜诇 注讜谞讬 诪砖砖讬诐 专讬讘讜讗 砖注转讬讚讬谉 诇讞讟讜讗 诇驻谞讬讱 讜讗转讛 住讜诇讞 诇讛诐壮 注砖讜 讚讻转讬讘 壮讛讘专讻讛 讗讞转 讛讬讗 诇讱 讗讘讬壮 诪谞砖讛 讘转讞讬诇讛 拽专讗 诇讗诇讜讛讜转 讛专讘讛 讜诇讘住讜祝 拽专讗 诇讗诇讛讬 讗讘讜转讬讜

Apropos Manasseh鈥檚 repentance, the Gemara cites that the Sages taught in a baraita: Three came with a demand, and these are they: Cain, Esau, and Manasseh. Cain came with a demand, as it is written: 鈥淢y sin is too great to bear鈥 (Genesis 4:13). Cain said before God: Master of the Universe, is my transgression greater than the transgression of the 600,000 who are destined to sin before You with the Golden Calf, and You will nevertheless forgive them? There should be atonement for my transgression as well. Esau came with a demand, as it is stated: 鈥淗ave you but one blessing, my father?鈥 (Genesis 27:38). With regard to Manasseh, initially he called to multiple gods, and his prayers were not answered, and ultimately he called to the God of his forefathers with the demand: If God does not answer my prayer, then apparently all the gods are equal to the God of my forefathers.

讗讘讗 砖讗讜诇 讗讜诪专 讗祝 讛讛讜讙讛 讗转 讛砖诐 讘讗讜转讬讜转讬讜 讜讻讜壮 转谞讗 讜讘讙讘讜诇讬谉 讜讘诇砖讜谉 注讙讛

搂 The mishna teaches: Abba Shaul says: Also among those who have no share in the World-to-Come is one who pronounces the ineffable name of God as it is written, with its letters. It is taught in a baraita: This is referring to one who pronounces the name in the outlying areas outside the Temple, and in colloquial [aga] language, for no particular purpose.

砖诇砖讛 诪诇讻讬诐 讜讗专讘注讛 讛讚讬讜讟讜转 讜讻讜壮 转谞讜 专讘谞谉 讬专讘注诐 砖专讬讘注 注诐 讚讘专 讗讞专 讬专讘注诐 砖注砖讛 诪专讬讘讛 讘注诐 讚讘专 讗讞专 讬专讘注诐 砖注砖讛 诪专讬讘讛 讘讬谉 讬砖专讗诇 诇讗讘讬讛诐 砖讘砖诪讬诐 讘谉 谞讘讟 讘谉 砖谞讬讘讟 讜诇讗 专讗讛

In the mishna, the tanna enumerated three kings and four commoners who have no share in the World-to-Come. The Sages taught in a baraita: Jeroboam [Yorovam] is an abbreviation for one who debased the Jewish people [riba am]. Alternatively, Yorovam is an abbreviation for one who engendered strife among the people [meriva ba鈥檃m], causing the schism between the kingdoms of Judea and Israel. Alternatively, Yorovam is an abbreviation for one who engendered strife between the Jewish people [meriva bein ha鈥檃m] and their Heavenly Father, as he instituted the worship of the golden calves (I聽Kings 12:28鈥31). He is called son of Nebat because he is the son who looked [nibat] in an effort to assess the situation but did not see the situation accurately.

转谞讗 讛讜讗 谞讘讟 讛讜讗 诪讬讻讛 讛讜讗 砖讘注 讘谉 讘讻专讬 谞讘讟 砖谞讬讘讟 讜诇讗 专讗讛 诪讬讻讛 砖谞转诪讻诪讱 讘讘谞讬谉 讜诪讛 砖诪讜 砖讘注 讘谉 讘讻专讬 砖诪讜

It is taught in a baraita: Based on a homiletic interpretation of their names, these three biblical figures are deemed to be the same person. He is called Nebat, he is called Micah, and he is called Sheba, son of Bichri. Nebat, who looked [nibat] but did not see, believed that he was destined for greatness, and that was achieved only by his son. Micah, who was crushed [nitmakhmekh] in the building of the storage cities of Pithom and Raamses, was miraculously saved. And what is his actual name? His name is Sheba, son of Bichri.

转谞讜 专讘谞谉 砖诇砖讛 谞讬讘讟讜 讜诇讗 专讗讜 讜讗诇讜 讛谉 谞讘讟 讜讗讞讬转讜驻诇 讜讗讬爪讟讙谞讬谞讬 驻专注讛

The Sages taught in a baraita: Three looked but did not see and as a result were mistaken in their prognostications. And these are they: Nebat, and Ahithophel, and the astrologers of Pharaoh.

谞讘讟 专讗讛 讗砖 砖讬讜爪讗转 诪讗诪转讜 讛讜讗 住讘专 讗讬讛讜 诪诇讬讱 讜诇讗 讛讬讗 讬专讘注诐 讛讜讗 讚谞驻拽 诪讬谞讬讛

The Gemara elaborates: Nebat saw fire that emerges from his penis. He thought that it meant that he would rule. But that is not so. It meant that it would be Jeroboam who would emerge from him and rule.

讗讞讬转讜驻诇 专讗讛 爪专注转 砖讝专讞讛 诇讜 注诇 讗诪转讜 讛讜讗 住讘专 讗讬讛讜 诪诇讱 讜诇讗 讛讬讗 讘转 砖讘注 讘转讜 讛讜讗 讚谞驻拽讗 诪讬谞讛 砖诇诪讛

Ahithophel saw leprosy that glowed on his penis and he thought that he would rule. But it is not so. Instead from Bathsheba his daughter, i.e., his son鈥檚 daughter, came Solomon the king.

讗讬爪讟讙谞讬谞讬 驻专注讛 讚讗诪专 专讘讬 讞诪讗 讘专讘讬 讞谞讬谞讗 诪讗讬 讚讻转讬讘 讛诪讛 诪讬 诪专讬讘讛 讛诪讛 砖专讗讜 讗讬爪讟讙谞讬谞讬 驻专注讛 讜讟注讜 专讗讜 砖诪讜砖讬注谉 砖诇 讬砖专讗诇 讘诪讬诐 讛讜讗 诇讜拽讛 讗诪专 讻诇 讛讘谉 讛讬诇讜讚 讛讬讗专讛 转砖诇讬讻讛讜 讜讛谉 诇讗 讬讚注讜 砖注诇 注住拽讬 诪讬 诪专讬讘讛 诇讜拽讛

The astrologers of Pharaoh saw and were mistaken, as Rabbi 岣ma, son of Rabbi 岣nina, says: What is the meaning of that which is written: 鈥淭hese are the waters of contention鈥 (Numbers 20:13)? These are the waters that the astrologers of Pharaoh saw, and they erred concerning them. As they saw in the stars that the savior of Israel would be stricken by water, Pharaoh said: 鈥淓very son that is born you shall cast into the river鈥 (Exodus 1:22), assuming that any potential savior would be drowned. And they did not know that it was over matters involving the waters of Meribah that Moses would be stricken and would not be allowed to enter Eretz Yisrael.

讜诪谞讗 诇谉 讚诇讗 讗转讬 诇注诇诪讗 讚讗转讬 讚讻转讬讘 讜讬讛讬 讘讚讘专 讛讝讛 诇讞讟讗转 讘讬转 讬专讘注诐 讜诇讛讻讞讬讚 讜诇讛砖诪讬讚 诪注诇 驻谞讬 讛讗讚诪讛 诇讛讻讞讬讚 讘注讜诇诐 讛讝讛 讜诇讛砖诪讬讚 诇注讜诇诐 讛讘讗

The Gemara resumes its discussion of Jeroboam. And from where do we derive that Jeroboam does not enter into the World-to-Come? It is derived from a verse, as it is written: 鈥淎nd by this matter there was a sin to the house of Jeroboam, and to eradicate it and to destroy it from off the face of the earth鈥 (I聽Kings 13:34). It can be interpreted to mean: To eradicate it in this world, and to destroy it for the World-to-Come.

讗诪专 专讘讬 讬讜讞谞谉 诪驻谞讬 诪讛 讝讻讛 讬专讘注诐 诇诪诇讻讜转 诪驻谞讬 砖讛讜讻讬讞 讗转 砖诇诪讛 讜诪驻谞讬 诪讛 谞注谞砖 诪驻谞讬 砖讛讜讻讬讞讜 讘专讘讬诐 砖谞讗诪专 讜讝讛 讛讚讘专 讗砖专 讛专讬诐 讬讚 讘诪诇讱 砖诇诪讛 讘谞讛 讗转 讛诪诇讜讗 住讙专 讗转 驻专抓 注讬专 讚讜讚 讗讘讬讜 讗诪专 诇讜 讚讜讚 讗讘讬讱 驻专抓 驻专爪讜转 讘讞讜诪讛 讻讚讬 砖讬注诇讜 讬砖专讗诇 诇专讙诇 讜讗转讛 讙讚专转 讗讜转诐 讻讚讬 诇注砖讜转 讗谞讙专讬讗 诇讘转 驻专注讛

Rabbi Yo岣nan says: For what virtue was Jeroboam privileged to ascend to monarchy? It is due to the fact that he rebuked Solomon for his sins. And for what misdeed was he punished and lost everything? It is due to the fact that he rebuked Solomon and humiliated him in public, as it is stated: 鈥淎nd this was the cause that he lifted his hand against the king: Solomon built the Millo, and repaired the breaches of the city of David his father鈥 (I聽Kings 11:27). Jeroboam said to Solomon: David, your father, created breaches in the wall so that the Jewish people could ascend for the pilgrimage Festival, and you sealed them in order to marshal forced labor [angarya] for the daughter of Pharaoh, your wife.

讜诪讗讬 讜讝讛 讗砖专 讛专讬诐 讬讚 讘诪诇讱 讗诪专 专讘 谞讞诪谉 砖讞诇抓 转驻讬诇讬讜 讘驻谞讬讜 讗诪专 专讘 谞讞诪谉 讙住讜转 讛专讜讞 砖讛讬讛 讘讜 讘讬专讘注诐 讟专讚转讜 诪谉 讛注讜诇诐 砖谞讗诪专 讜讬讗诪专 讬专讘注诐 讘诇讘讜 注转讛 转砖讜讘 讛诪诪诇讻讛 诇讘讬转 讚讜讚 讗诐 讬注诇讛 讛注诐 讛讝讛 诇注砖讜转 讝讘讞讬诐 讘讘讬转 讛壮 讘讬专讜砖诇讬诐 讜砖讘 诇讘 讛注诐 讛讝讛 讗诇 讗讚谞讬讛诐 讗诇 专讞讘注诐 诪诇讱 讬讛讜讚讛 讜讛专讙谞讬 讜砖讘讜 讗诇 专讞讘注诐 诪诇讱 讬讛讜讚讛

And what is the meaning of the phrase 鈥渁nd this was the cause that he lifted his hand against the king鈥? Rav Na岣an says: He removed his phylacteries before Solomon, thereby demonstrating that he does not consider Solomon his superior. Rav Na岣an says: The arrogance that existed in Jeroboam drove him from the World-to-Come, as it is stated: 鈥淎nd Jeroboam said in his heart: Now shall the kingdom return to the house of David. If this people go up to offer sacrifices in the House of the Lord in Jerusalem, then shall the heart of this people turn again to their lord, even to Rehoboam, king of Judea, and they shall kill me and return to Rehoboam, king of Judea鈥 (I聽Kings 12:26鈥27).

讗诪专 讙诪讬专讬 讚讗讬谉 讬砖讬讘讛 讘注讝专讛 讗诇讗 诇诪诇讻讬 讘讬转 讬讛讜讚讛 讘诇讘讚 讻讬讜谉 讚讞讝讜 诇讬讛 诇专讞讘注诐 讚讬转讬讘 讜讗谞讗 拽讗讬诪谞讗 住讘专讬 讛讗 诪诇讻讗 讜讛讗 注讘讚讗 讜讗讬 讬转讬讘谞讗 诪讜专讚 讘诪诇讻讜转 讛讜讗讬 讜拽讟诇讬谉 诇讬 讜讗讝诇讜 讘转专讬讛 诪讬讚 讜讬讜注抓 讛诪诇讱 讜讬注砖 砖谞讬 注讙诇讬 讝讛讘 讜讬讗诪专 讗诇讛诐 专讘 诇讻诐 诪注诇讜转 讬专讜砖诇讬诐 讛谞讛 讗诇讛讬讱 讬砖专讗诇 讗砖专 讛注诇讜讱 诪讗专抓 诪爪专讬诐 讜讬砖诐 讗转 讛讗讞讚 讘讘讬转 讗诇 讜讗转 讛讗讞讚 谞转谉 讘讚谉

Jeroboam calculated and said: It is learned as a tradition that sitting in the Temple courtyard is permitted only for kings of the house of Judah alone. Once they see Rehoboam, who is sitting, and they see me standing, they will think: This, Rehoboam, is king, and that, Jeroboam, is the servant. And if I sit there, I will be considered a traitor against the throne, and they will kill me and follow him. Immediately, the following took place: 鈥淎nd the king took counsel, and made two calves of gold, and said to them: It is too much for you to ascend to Jerusalem; behold your gods, Israel, who brought you up from the land of Egypt. And he placed the one in Bethel and the other he placed in Dan鈥 (I聽Kings 12:28鈥29).

诪讗讬 讜讬讜注抓 讗诪专 专讘讬 讬讛讜讚讛 砖讛讜砖讬讘 专砖注 讗爪诇 爪讚讬拽 讗诪专 诇讛讜 讞转诪讬转讜 注诇 讻诇 讚注讘讬讚谞讗 讗诪专讜 诇讬讛 讛讬谉 讗诪专 诇讛讜 诪诇讻讗 讘注讬谞讗 诇诪讬讛讜讬 讗诪专讜 诇讬讛 讛讬谉 讻诇 讚讗诪讬谞讗 诇讻讜 注讘讬讚转讜 讗诪专讜 诇讬讛 讛讬谉 讗驻讬诇讜 诇诪驻诇讞 诇注讘讜讚讛 讝专讛 讗诪专 诇讬讛 爪讚讬拽 讞住 讜讞诇讬诇讛 讗诪专 诇讬讛 专砖注 诇爪讚讬拽 住诇拽讗 讚注转讱 讚讙讘专讗 讻讬专讘注诐 驻诇讞 诇注讘讜讚讛 讝专讛 讗诇讗 诇诪讬谞住讬谞讛讜 讛讜讗 讚拽讗 讘注讬 讗讬 拽讘诇讬转讜 诇诪讬诪专讬讛

What is the meaning of the phrase 鈥渁nd the king took counsel鈥? Rabbi Yehuda says: It means that he assembled the elders of the kingdom of Israel and seated a wicked person alongside a righteous person and consulted them. He said to the elders: Do you sign a writ of authorization for all that I am doing? They said to him: Yes. He said to them: I want to be the king. They said to him: Yes. Jeroboam said to them: Will you do everything I tell you to do? They said to him: Yes. He said to them: Even to worship idols? A righteous man said: Heaven forfend; idol worship is unacceptable. The wicked man seated alongside him said to the righteous man: Does it enter your mind that a man like Jeroboam would worship idols? Rather, he merely seeks to test those sitting here, to determine if they accept and will obey his pronouncements.

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