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Today's Daf Yomi

November 6, 2017 | ื™ืดื– ื‘ืžืจื—ืฉื•ื•ืŸ ืชืฉืขืดื—

  • This monthโ€™s learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. โ€œAnd with thanks to Rabbanit Farber and Hadran who have made our learning possible.โ€

Sanhedrin 113

Study Guide Sanhedrin 112. What happens to all the items that have holiness to them that are in the city of idol worshippers?ย  Can the city be used for gardens and fields?ย  Or can it never be rebuilt for any purpose?ย  The city of Jericho can also never be rebuilt.ย  The incident in sefer melachimย where Chial rebuilt Jericho (or according to the gemara rebuilt a different city but called it Jericho) is quoted and analyzed and is related to Eliahu receiving the “key” for rain from God and bringing a huge drought.ย  The masechet ends with a discussion of good and evil and their effects on the world.


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ื•ืœื™ืคืจืงื™ื” ื“ืชื ืŸ ื”ืœืงื•ื— ื‘ื›ืกืฃ ืžืขืฉืจ ืฉื ื˜ืžื ื™ืคื“ื” ื›ืจื‘ื™ ื™ื”ื•ื“ื” ื“ืืžืจ ื™ืงื‘ืจ ืื™ ื”ื›ื™ ืžืื™ ืื™ืจื™ื ืขื™ืจ ื”ื ื“ื—ืช ืืคื™ืœื• ื“ืขืœืžื ื ืžื™

The Gemara challenges: And let him redeem that which was purchased with second-tithe money and became ritually impure, as we learned in a mishna (Maโ€™aser Sheni 3:10): An item that is purchased with second-tithe money and that became ritually impure shall be redeemed. The Gemara answers: The mishna is in accordance with the opinion of Rabbi Yehuda, who says: An item that is purchased with second-tithe money and that became ritually impure shall be buried, and it may no longer be redeemed. The Gemara asks: If so, and the mishna is referring to an item purchased with second-tithe money that became ritually impure, why did the mishna cite this halakha specifically in the case of an idolatrous city? The same would hold true even in cities in general as well, as in Rabbi Yehudaโ€™s opinion, the halakha there too is that the item is buried.

ืืœื ืœืขื•ืœื ื‘ื˜ื”ื•ืจ ื•ื›ื’ื•ืŸ ื“ื ืคื•ืœ ืžื—ื™ืฆื•ืช ื•ื›ื“ืจื‘ื ื“ืืžืจ ืจื‘ื ืžื—ื™ืฆื” ืœืื›ื•ืœ ื“ืื•ืจื™ื™ืชื ืœืงืœื•ื˜ ื“ืจื‘ื ืŸ ื•ื›ื™ ื’ื–ื•ืจ ืจื‘ื ืŸ ื›ื™ ืืชื ื”ื• ืœืžื—ื™ืฆื” ื›ื™ ืœื™ืชื ื”ื• ืœืžื—ื™ืฆื” ืœื

Rather, actually, the case in the mishna is with regard to pure second-tithe produce of an idolatrous city that was taken into Jerusalem, and it is a case where the walls of Jerusalem then fell. And this halakha is in accordance with the opinion of Rava, as Rava says: The capacity of the wall of Jerusalem to enable one to partake of second-tithe produce is by Torah law. By contrast, the capacity of the wall of Jerusalem to admit second-tithe produce, in the sense that once it enters Jerusalem the produce assumes the status of the property of the Most High and may no longer be redeemed, is by rabbinic law. And the case where the Sages issue the decree that entry into Jerusalem admits the produce is where the wall is intact; however, in a case where the wall is not intact, no, the Sages did not issue a decree, and the second tithe remains the spoils of the idolatrous city.

ื›ืชื‘ื™ ื”ืงื“ืฉ ื™ื’ื ื–ื• ืžืชื ื™ืชื™ืŸ ื“ืœื ื›ืจื‘ื™ ืืœื™ืขื–ืจ ื“ืชื ื™ื ืจื‘ื™ ืืœื™ืขื–ืจ ืื•ืžืจ ื›ืœ ืขื™ืจ ืฉื™ืฉ ื‘ื” ืืคื™ืœื• ืžื–ื•ื–ื” ืื—ืช ืื™ื ื” ื ืขืฉื™ืช ืขื™ืจ ื”ื ื“ื—ืช ืฉื ืืžืจ ืณื•ืฉืจืคืช ื‘ืืฉ ืืช ื”ืขื™ืจ ื•ืืช ื›ืœ ืฉืœืœื” ื›ืœื™ืœืณ ื•ื”ื™ื›ื ื“ืื™ื›ื ืžื–ื•ื–ื” ืœื ืืคืฉืจ ื“ื›ืชื™ื‘ ืœื ืชืขืฉื•ืŸ ื›ืŸ ืœื”ืณ ืืœื”ื™ื›ื

ยง The mishna teaches: Sacred scrolls must be interred. The Gemara comments: The halakha cited in the mishna is not in accordance with the opinion of Rabbi Eliezer, as it is taught in a baraita that Rabbi Eliezer says: Any city in which there is even one mezuza is not rendered an idolatrous city, as it is stated: โ€œAnd you shall burn it with fire, both the city and all its spoils, entirely for the Lord your Godโ€ (Deuteronomy 13:17). And in a city where there is a mezuza it is not possible to burn all its spoils, as it is written: โ€œYou shall not do so to the Lord your Godโ€ (Deuteronomy 12:4), from which it is derived that it is prohibited to destroy any item upon which the name of God appears.

ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื•ื›ื•ืณ ืœื™ืžื ื‘ื“ืจื‘ื™ ืื‘ื™ืŸ ืืžืจ ืจื‘ื™ ืื™ืœืขื ืงืžื™ืคืœื’ื™ ื“ืืžืจ ืจื‘ื™ ืื‘ื™ืŸ ืืžืจ ืจื‘ื™ ืื™ืœืขื ื›ืœ ืžืงื•ื ืฉืืชื” ืžื•ืฆื ื›ืœืœ ื‘ืขืฉื” ื•ืคืจื˜ ื‘ืœื ืชืขืฉื” ืื™ืŸ ื“ื ื™ืŸ ืื•ืชื• ื‘ื›ืœืœ ื•ืคืจื˜

The mishna teaches that Rabbi Shimon says: The Holy One, Blessed be He, says: If you implement judgment on an idolatrous city, I ascribe you credit as though you have sacrificed an entirely burnt offering before Me, and Rabbi Akiva and Rabbi Yosei HaGelili disagree as to whether one may convert the ruins of the idolatrous city into gardens and orchards. The Gemara posits: Let us say that it is with regard to the statement that Rabbi Avin says that Rabbi Ileโ€™a says that these tannaโ€™im disagree, as Rabbi Avin says that Rabbi Ileโ€™a says: Anywhere that you find a generalization formulated as a positive mitzva followed by a detail formulated as a prohibition, one does not deduce from it that the generalization includes only the detail based on the hermeneutical principle of a generalization and a detail; rather, one interprets them as two independent halakhot.

ื“ืžืจ ืื™ืช ืœื™ื” ื“ืจื‘ื™ ืื‘ื™ืŸ ื•ืžืจ ืœื™ืช ืœื™ื” ื“ืจื‘ื™ ืื‘ื™ืŸ

On that basis, say that the dispute is that one Sage, Rabbi Yosei HaGelili, is of the opinion that the ruling is in accordance with the opinion of Rabbi Avin, and one Sage, Rabbi Akiva, is of the opinion that the ruling is not in accordance with the opinion of Rabbi Avin. Rabbi Yosei HaGelili holds that the positive mitzva: โ€œAnd it shall be a heap forever,โ€ and the succeeding prohibition: โ€œIt shall not be built againโ€ (Deuteronomy 13:17), are independent mitzvot. The result is that the city must remain a heap and may not be converted into gardens and orchards. Rabbi Akiva employs the hermeneutical principle and deduces that the generalization โ€œand it shall be a heap foreverโ€ means only that โ€œit shall not be built again,โ€ but converting the ruins of the idolatrous city into gardens and orchards is permitted.

ืœื ื“ื›ื•ืœื™ ืขืœืžื ืื™ืช ืœื”ื• ื“ืจื‘ื™ ืื‘ื™ืŸ ื•ื”ื›ื ื‘ื”ื ืงืžื™ืคืœื’ื™ ืžืจ ืกื‘ืจ ืขื•ื“ ืœื’ืžืจื™ ืžืฉืžืข ื•ืžืจ ืกื‘ืจ ืขื•ื“ ืœื›ืžื” ืฉื”ื™ืชื” ืื™ื ื” ื ื‘ื ื™ืช ืื‘ืœ ื ืขืฉื™ืช ื”ื™ื ื’ื ื•ืช ื•ืคืจื“ืกื™ื

The Gemara rejects this: No, everyone is of the opinion that the ruling is in accordance with the opinion of Rabbi Avin, and here, they disagree about this: One Sage, Rabbi Yosei HaGelili, holds that the term โ€œagainโ€ indicates that it is entirely prohibited to rebuild it at all. And one Sage, Rabbi Akiva, holds that the term โ€œagainโ€ indicates that it is not built to be as it was, but it may be converted into gardens and orchards.

ืชื ื• ืจื‘ื ืŸ ื”ื™ื• ื‘ื” ืื™ืœื ื•ืช ืชืœื•ืฉื™ืŸ ืืกื•ืจื™ืŸ ืžื—ื•ื‘ืจื™ืŸ ืžื•ืชืจื™ืŸ ืฉืœ ืขื™ืจ ืื—ืจืช ื‘ื™ืŸ ืชืœื•ืฉื™ืŸ ื‘ื™ืŸ ืžื—ื•ื‘ืจื™ืŸ ืืกื•ืจ ืžืื™ ืขื™ืจ ืื—ืจืช ืืžืจ ืจื‘ ื—ืกื“ื ื™ืจื™ื—ื• ื“ื›ืชื™ื‘ ื•ื”ื™ืชื” ื”ืขื™ืจ ื—ืจื ืœื”ืณ ื•ื™ืฉื‘ืข ื™ื”ื•ืฉืข ื‘ืขืช ื”ื”ื™ื ืœืืžืจ ืืจื•ืจ ื”ืื™ืฉ ืœืคื ื™ ื”ืณ ืืฉืจ ื™ืงื•ื ื•ื‘ื ื” ืืช ื”ืขื™ืจ ื”ื–ืืช ืืช ื™ืจื™ื—ื• ื‘ื‘ื›ืจื• ื™ื™ืกื“ื ื” ื•ื‘ืฆืขื™ืจื• ื™ืฆื™ื‘ ื“ืœืชื™ื”

ยง The Sages taught in a baraita: In a case where there were trees in the city, if they are detached from the ground, they are forbidden and must be burned as the spoils of an idolatrous city; if they are attached to the ground they are permitted, i.e., they are not destroyed. By contrast, trees of another city, whether detached or attached, are forbidden. The Gemara asks: To what is the baraita referring with the phrase: Another city? Rav แธคisda says: The reference is to Jericho, as it is written: โ€œAnd the city shall be devoted, it and all that is in it, to the Lordโ€ฆAnd Joshua charged them at that time by oath, saying: Cursed be the man before the Lord, that rises up to build this city Jericho; he shall lay its foundation with his firstborn, and with his youngest son shall he set up the gates of itโ€ (Joshua 6:17, 26).

ืชื ื™ื ืœื ื™ืจื™ื—ื• ืขืœ ืฉื ืขื™ืจ ืื—ืจืช ื•ืœื ืขื™ืจ ืื—ืจืช ืขืœ ืฉื ื™ืจื™ื—ื• ื“ื›ืชื™ื‘ ืณื‘ื ื” ื—ื™ืืœ ื‘ื™ืช ื”ืืœื™ ืืช ื™ืจื™ื—ื” ื‘ืื‘ื™ืจื ื‘ื›ืจื• ื™ืกื“ื” ื•ื‘ืฉื’ื•ื‘ ืฆืขื™ืจื• ื”ืฆื™ื‘ ื“ืœืชื™ื”ืณ

It is taught in a baraita that this includes a prohibition not to build Jericho even after changing its name to the name of another city, and not to build another city after giving it the name of Jericho, as it is written: โ€œHiel the Bethelite built Jericho; with Abiram, his firstborn, he laid its foundation, and with his young son Segub set up its gatesโ€ (Iย Kings 16:34).

ืชื ื™ื ื‘ืื‘ื™ืจื ื‘ื›ื•ืจื• ืจืฉืข ืœื ื”ื™ื” ืœื• ืœืœืžื•ื“ ื‘ืฉื’ื•ื‘ ืฆืขื™ืจื• ื”ื™ื” ืœื• ืœืœืžื•ื“

It is taught in a baraita: From the death of Abiram, his firstborn, the wicked, it was not incumbent upon him to learn not to build Jericho, as Abiramโ€™s death could be attributed to chance. But with the death of Segub his young son, it was incumbent upon him to learn that it was due to Joshuaโ€™s curse that they died.

ืื‘ื™ืจื ื•ืฉื’ื•ื‘ ืžืื™ ืขื‘ื•ื“ ืžืื™ ืงืืžืจ ื”ื›ื™ ืงืืžืจ ื‘ืื‘ื™ืจื ื‘ื›ื•ืจื• ื”ื™ื” ืœื• ืœืœืžื•ื“ ืœืื•ืชื• ืจืฉืข ื‘ืฉื’ื•ื‘ ืฆืขื™ืจื• ืžืžืฉืžืข ืฉื ืืžืจ ืณื‘ืื‘ื™ืจื ื‘ื›ื•ืจื•ืณ ืื™ื ื™ ื™ื•ื“ืข ืฉืฉื’ื•ื‘ ืฆืขื™ืจื• ืžื” ืชืœืžื•ื“ ืœื•ืžืจ ืณืฉื’ื•ื‘ ืฆืขื™ืจื•ืณ ืžืœืžื“ ืฉื”ื™ื” ืžืงื‘ืจ ื•ื”ื•ืœืš ืžืื‘ื™ืจื ืขื“ ืฉื’ื•ื‘

The Gemara asks: What did Abiram and Segub do that they are characterized as wicked, and what is the baraita saying? The Gemara answers that this is what the baraita is saying: From the death of Abiram, his firstborn, that wicked man Hiel should have learned about the cause of the death of Segub his young son. By inference from that which is stated: โ€œWith Abiram, his firstborn,โ€ do I not know that Segub was his young son? Rather, what is the meaning when the verse states: โ€œHis young son Segubโ€? It teaches that he gradually buried all his sons from Abiram through Segub, and he should have suspected that Joshuaโ€™s curse caused the deaths.

ืื—ืื‘ ืฉื•ืฉื‘ื™ื ื™ื” ื”ื•ื” ืืชื ืื™ื”ื• ื•ืืœื™ื”ื• ืœืžืฉืืœ ื‘ืฉืœืžื ื‘ื™ ื˜ืžื™ื ื™ืชื™ื‘ ื•ืงืืžืจ ื“ื™ืœืžื ื›ื™ ืžื™ืœื˜ ื™ื”ื•ืฉืข ื”ื›ื™ ืœื˜ ืœื ื™ืจื™ื—ื• ืขืœ ืฉื ืขื™ืจ ืื—ืจืช ื•ืœื ืขื™ืจ ืื—ืจืช ืขืœ ืฉื ื™ืจื™ื—ื• ืืžืจ ืœื™ื” ืืœื™ื”ื• ืื™ืŸ ืืžืจ ืœื™ื” ื”ืฉืชื ืœื•ื•ื˜ืชื ื“ืžืฉื” ืœื ืงื ืžืงื™ื™ืžื ื“ื›ืชื™ื‘ ืณื•ืกืจืชื ื•ืขื‘ื“ืชืืณ ื•ื’ื•ืณ ื•ื›ืชื™ื‘ ืณื•ื—ืจื” ืืฃ ื”ืณ ื‘ื›ื ื•ืขืฆืจ ืืช ื”ืฉืžื™ืืณ ื•ื’ื•ืณ ื•ื”ื”ื•ื ื’ื‘ืจื ืื•ืงื™ื ืœื™ื” ืขื‘ื•ื“ื” ื–ืจื” ืขืœ ื›ืœ ืชืœื ื•ืชืœื ื•ืœื ืฉื‘ื™ืง ืœื™ื” ืžื™ื˜ืจื ื“ืžื™ื–ืœ ืžื™ืกื’ื“ ืœื™ื” ืœื•ื•ื˜ืชื ื“ื™ื”ื•ืฉืข ืชืœืžื™ื“ื™ื” ืžืงื™ื™ืžื

Ahab was Hielโ€™s close friend and groomsman. He and Elijah came to inquire about Hielโ€™s welfare in the house of mourning [bei tamya]. Hiel sat and said: Perhaps when Joshua cursed, this is what he cursed: Not to build Jericho even after changing its name to the name of another city, and not to build another city after giving it the name of Jericho. Elijah said to him: Yes, that is the curse. Ahab said to Elijah: Now the curse of Moses is not fulfilled, as it is written: โ€œAnd you go astray and worship other gods,โ€ and it is written: โ€œThen the Lordโ€™s anger will flare against you, and He will close the heavens, and there will be no rainโ€ (Deuteronomy 11:16โ€“17). And that man, referring to himself, established an object of idol worship on each and every furrow in the kingdom of Israel, and the rain is so plentiful that it does not allow him to go and worship it; will the curse of his student, Joshua, be fulfilled?

ืžื™ื“ ื•ื™ืืžืจ ืืœื™ื”ื• ื”ืชืฉื‘ื™ ืžืชืฉื‘ื™ ื’ืœืขื“ ื—ื™ ื”ืณ ืืœื”ื™ ื™ืฉืจืืœ ืื ื™ื”ื™ื” ื˜ืœ ื•ืžื˜ืจ ื•ื’ื•ืณ ื‘ืขื™ ืจื—ืžื™ ื•ื”ื‘ื• ืœื™ื” ืืงืœื™ื“ื ื“ืžื˜ืจื ื•ืงื ื•ืื–ืœ

The verse relates Elijahโ€™s reaction: Immediately: โ€œAnd Elijah the Tishbite, who was of the inhabitants of Gilead, said to Ahab: As the Lord God of Israel lives, before whom I stand, there shall not be dew or rain these years, but according to my wordโ€ (Iย Kings 17:1). Elijah prayed for mercy and they gave him the key to rainfall enabling him to dictate when it would rain, and he arose and went.

ื•ื™ื”ื™ ื“ื‘ืจ ื”ืณ ืืœื™ื• ืœืืžืจ ืœืš ืžื–ื” ื•ืคื ื™ืช ืœืš ืงื“ืžื” ื•ื ืกืชืจืช ื‘ื ื—ืœ ื›ืจื™ืช ื•ื”ืขืจื‘ื™ื ืžื‘ื™ืื™ื ืœื• ืœื—ื ื•ื‘ืฉืจ ื‘ื‘ืงืจ ื•ื’ื•ืณ ืžื”ื™ื›ื ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ืžื‘ื™ ื˜ื‘ื—ื™ ื“ืื—ืื‘ ื•ื™ื”ื™ ืžืงืฅ ื™ืžื™ื ื•ื™ื™ื‘ืฉ ื”ื ื—ืœ ื›ื™ ืœื ื”ื™ื” ื’ืฉื ื‘ืืจืฅ ื›ื™ื•ืŸ ื“ื—ื–ื ื“ืื™ื›ื ืฆืขืจื ื‘ืขืœืžื ื›ืชื™ื‘ ื•ื™ื”ื™ ื“ื‘ืจ ื”ืณ ืืœื™ื• ืœืืžืจ ืงื•ื ืœืš ืฆืจืคืชื”

It is written about Elijah: โ€œAnd the word of the Lord came to him, saying: Go from here, and turn eastward, and hide yourself by Wadi Cherithโ€ฆAnd the ravens brought him bread and meat in the morningโ€ (Iย Kings 17:2โ€“3, 6). The Gemara asks: From where did they bring him bread and meat? Rabbi Yehuda says that Rav says: They brought it from the slaughterhouse of Ahab. And it is written: โ€œAnd it came to pass after some days, that the wadi dried up, because there was no rain in the landโ€ (Iย Kings 17:7). Since God saw that there is suffering in the world and Elijah was insensitive to it, it is written: โ€œAnd the word of the Lord came to him, saying: Arise, go to Zarephathโ€ (Iย Kings 17:8โ€“9), to initiate a chain of events that would lead Elijah to return the key to rainfall to God.

ื•ื›ืชื™ื‘ ื•ื™ื”ื™ ืื—ืจ ื”ื“ื‘ืจื™ื ื”ืืœื” ื—ืœื” ื‘ืŸ ื”ืืฉื” ื‘ืขืœืช ื”ื‘ื™ืช ื‘ืขื ืจื—ืžื™ ืœืžื™ืชืŸ ืœื™ื” ืืงืœื™ื“ื ื“ืชื—ื™ื™ืช ื”ืžืชื™ื ืืžืจื™ ืœื™ื” ืฉืœืฉ ืžืคืชื—ื•ืช ืœื ื ืžืกืจื• ืœืฉืœื™ื— ืฉืœ ื—ื™ื” ื•ืฉืœ ื’ืฉืžื™ื ื•ืฉืœ ืชื—ื™ื™ืช ื”ืžืชื™ื ื™ืืžืจื• ืฉืชื™ื ื‘ื™ื“ ืชืœืžื™ื“ ื•ืื—ืช ื‘ื™ื“ ื”ืจื‘ ืื™ื™ืชื™ ื”ื ื•ืฉืงื™ืœ ื”ืื™ ื“ื›ืชื™ื‘ ืณืœืš ื”ืจืื” ืืœ ืื—ืื‘ ื•ืืชื ื” ืžื˜ืจืณ

And it is written: โ€œAnd it came to pass after these matters, that the son of the woman, the mistress of the house, became sickโ€ (Iย Kings 17:17). Elijah prayed for mercy, for God to give him the key to the resurrection of the dead. They said to him from Heaven: Three keys were not typically passed to an agent: The key to a woman in childbirth, the key to rainfall, and the key to the resurrection of the dead. You already have the key to rainfall; do you also request the key to the resurrection of the dead? People will say: Two keys are in the possession of the student and one key is in the possession of the Master. Bring Me this key to rainfall, and take this key to the resurrection of the dead. Due to Elijahโ€™s request, he was forced to revoke his oath, as it is written: โ€œGo, appear before Ahab; and I will give rainโ€ (Iย Kings 18:1).

ื“ืจืฉ ื”ื”ื•ื ื’ืœื™ืœืื” ืงืžื™ื” ื“ืจื‘ ื—ืกื“ื ืžืฉืœ ื“ืืœื™ื”ื• ืœืžื” ื”ื“ื‘ืจ ื“ื•ืžื” ืœื’ื‘ืจื ื“ื˜ืจืงื™ื” ืœื’ืœื™ื” ื•ืื‘ื“ื™ื” ืœืžืคืชื—ื™ื”

A certain Galilean taught before Rav แธคisda: There is a parable for the actions of Elijah; to what is this matter comparable? It is comparable to a man who slammed his door and lost his key. Elijah first prevented the rain from falling, and then no longer had possession of the key to enable it to fall again.

ื“ืจืฉ ืจื‘ื™ ื™ื•ืกื™ ื‘ืฆื™ืคื•ืจื™ ืื‘ื ืืœื™ื”ื•

Rabbi Yosei of Tzippori taught: Father Elijah, a deferential and affectionate characterization for Elijah the prophet,

ืงืคื“ืŸ ื”ื•ื” ืจื’ื™ืœ ืœืžื™ืชื™ ื’ื‘ื™ื” ืื™ื›ืกื™ื” ืžื™ื ื™ื” ืชืœืชื ื™ื•ืžื™ ื•ืœื ืืชื ื›ื™ ืืชื ืืžืจ ืœื™ื” ืืžืื™ ืœื ืืชื ืžืจ ืืžืจ ืœื™ื” ืงืคื“ืŸ ืงืจื™ืช ืœื™ ืืžืจ ืœื™ื” ื”ื ื“ืงืžืŸ ื“ืงื ืงืคื™ื“ ืžืจ

was difficult. Elijah was accustomed to coming and revealing himself before Rabbi Yosei each day. He was obscured from him for three days and did not come. When he came again, Rabbi Yosei said to him: Why did the Master not come? Elijah said to him: You denigrated me when you called me difficult. Rabbi Yosei said to Elijah: This example that is before us illustrates the point, as my Master was being difficult by not coming during those days.

ืณื•ืœื ื™ื“ื‘ืง ื‘ื™ื“ืš ืžืื•ืžื” ืžืŸ ื”ื—ืจืืณ ื›ืœ ื–ืžืŸ ืฉืจืฉืขื™ื ื‘ืขื•ืœื ื—ืจื•ืŸ ืืฃ ื‘ืขื•ืœื ื•ื›ื•ืณ ืžืืŸ ืจืฉืขื™ื ืืžืจ ืจื‘ ื™ื•ืกืฃ ื’ื ื‘ื™

ยง The mishna teaches with regard to the verse: โ€œAnd there shall cleave nothing of that which was devoted to your handโ€ (Deuteronomy 13:18), as long as the wicked exist in the world, there is wrath in the world. The Gemara asks: Who are these wicked people mentioned in the mishna? Rav Yosef said: They are thieves.

ืชื ื• ืจื‘ื ืŸ ืจืฉืข ื‘ื ืœืขื•ืœื ื—ืจื•ืŸ ื‘ื ืœืขื•ืœื ืฉื ืืžืจ ืณื‘ื‘ื•ื ืจืฉืข ื‘ื ื’ื ื‘ื•ื– ื•ืขื ืงืœื•ืŸ ื—ืจืคื”ืณ ืจืฉืข ืื‘ื“ ืžืŸ ื”ืขื•ืœื ื˜ื•ื‘ื” ื‘ืื” ืœืขื•ืœื ืฉื ืืžืจ ืณื•ื‘ืื‘ื“ ืจืฉืขื™ื ืจื ื”ืณ ืฆื“ื™ืง ื ืคื˜ืจ ืžืŸ ื”ืขื•ืœื ืจืขื” ื‘ืื” ืœืขื•ืœื ืฉื ืืžืจ ืณื”ืฆื“ื™ืง ืื‘ื“ ื•ืื™ืŸ ืื™ืฉ ืฉื ืขืœ ืœื‘ ื•ืื ืฉื™ ื—ืกื“ ื ืืกืคื™ื ื‘ืื™ืŸ ืžื‘ื™ืŸ ื›ื™ ืžืคื ื™ ื”ืจืขื” ื ืืกืฃ ื”ืฆื“ื™ืงืณ ืฆื“ื™ืง ื‘ื ืœืขื•ืœื ื˜ื•ื‘ื” ื‘ืื” ืœืขื•ืœื ืฉื ืืžืจ ืณื–ื” ื™ื ื—ืžื ื• ืžืžืขืฉื ื• ื•ืžืขืฆื‘ื•ืŸ ื™ื“ื™ื ื•ืณ

The Sages taught in a baraita: When a wicked person comes into the world, wrath comes into the world, as it is stated: โ€œWhen the wicked comes into the world, contempt also comes, and with ignominy, reproachโ€ (Proverbs 18:3). When a wicked person is eliminated from the world, good comes into the world, as it is stated: โ€œAnd when the wicked perish there is jubilationโ€ (Proverbs 11:10). When a righteous person passes from the world, evil comes into the world, as it is stated: โ€œThe righteous perishes and no man lays it to heart; and merciful men are taken, none understand that due to the evil the righteous is takenโ€ (Isaiah 57:1) When a righteous person comes into the world, good comes into the world with him, as it is stated with regard to Noah: โ€œThis is one who shall comfort us for our work and the toil of our handsโ€ (Genesis 5:29).

ื”ื“ืจืŸ ืขืœืš

 

  • This monthโ€™s learning is sponsored by Shlomo and Amalia Klapper in honor of the birth of Chiyenna Yochana, named after her great-great-grandmother, Chiyenna Kossovsky.

  • This month's learning is sponsored by Elaine Hochberg in honor of her husband, Arie Hochberg, who continues to journey through Daf Yomi with her. โ€œAnd with thanks to Rabbanit Farber and Hadran who have made our learning possible.โ€

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Sanhedrin 113

The William Davidson Talmud | Powered by Sefaria

Sanhedrin 113

ื•ืœื™ืคืจืงื™ื” ื“ืชื ืŸ ื”ืœืงื•ื— ื‘ื›ืกืฃ ืžืขืฉืจ ืฉื ื˜ืžื ื™ืคื“ื” ื›ืจื‘ื™ ื™ื”ื•ื“ื” ื“ืืžืจ ื™ืงื‘ืจ ืื™ ื”ื›ื™ ืžืื™ ืื™ืจื™ื ืขื™ืจ ื”ื ื“ื—ืช ืืคื™ืœื• ื“ืขืœืžื ื ืžื™

The Gemara challenges: And let him redeem that which was purchased with second-tithe money and became ritually impure, as we learned in a mishna (Maโ€™aser Sheni 3:10): An item that is purchased with second-tithe money and that became ritually impure shall be redeemed. The Gemara answers: The mishna is in accordance with the opinion of Rabbi Yehuda, who says: An item that is purchased with second-tithe money and that became ritually impure shall be buried, and it may no longer be redeemed. The Gemara asks: If so, and the mishna is referring to an item purchased with second-tithe money that became ritually impure, why did the mishna cite this halakha specifically in the case of an idolatrous city? The same would hold true even in cities in general as well, as in Rabbi Yehudaโ€™s opinion, the halakha there too is that the item is buried.

ืืœื ืœืขื•ืœื ื‘ื˜ื”ื•ืจ ื•ื›ื’ื•ืŸ ื“ื ืคื•ืœ ืžื—ื™ืฆื•ืช ื•ื›ื“ืจื‘ื ื“ืืžืจ ืจื‘ื ืžื—ื™ืฆื” ืœืื›ื•ืœ ื“ืื•ืจื™ื™ืชื ืœืงืœื•ื˜ ื“ืจื‘ื ืŸ ื•ื›ื™ ื’ื–ื•ืจ ืจื‘ื ืŸ ื›ื™ ืืชื ื”ื• ืœืžื—ื™ืฆื” ื›ื™ ืœื™ืชื ื”ื• ืœืžื—ื™ืฆื” ืœื

Rather, actually, the case in the mishna is with regard to pure second-tithe produce of an idolatrous city that was taken into Jerusalem, and it is a case where the walls of Jerusalem then fell. And this halakha is in accordance with the opinion of Rava, as Rava says: The capacity of the wall of Jerusalem to enable one to partake of second-tithe produce is by Torah law. By contrast, the capacity of the wall of Jerusalem to admit second-tithe produce, in the sense that once it enters Jerusalem the produce assumes the status of the property of the Most High and may no longer be redeemed, is by rabbinic law. And the case where the Sages issue the decree that entry into Jerusalem admits the produce is where the wall is intact; however, in a case where the wall is not intact, no, the Sages did not issue a decree, and the second tithe remains the spoils of the idolatrous city.

ื›ืชื‘ื™ ื”ืงื“ืฉ ื™ื’ื ื–ื• ืžืชื ื™ืชื™ืŸ ื“ืœื ื›ืจื‘ื™ ืืœื™ืขื–ืจ ื“ืชื ื™ื ืจื‘ื™ ืืœื™ืขื–ืจ ืื•ืžืจ ื›ืœ ืขื™ืจ ืฉื™ืฉ ื‘ื” ืืคื™ืœื• ืžื–ื•ื–ื” ืื—ืช ืื™ื ื” ื ืขืฉื™ืช ืขื™ืจ ื”ื ื“ื—ืช ืฉื ืืžืจ ืณื•ืฉืจืคืช ื‘ืืฉ ืืช ื”ืขื™ืจ ื•ืืช ื›ืœ ืฉืœืœื” ื›ืœื™ืœืณ ื•ื”ื™ื›ื ื“ืื™ื›ื ืžื–ื•ื–ื” ืœื ืืคืฉืจ ื“ื›ืชื™ื‘ ืœื ืชืขืฉื•ืŸ ื›ืŸ ืœื”ืณ ืืœื”ื™ื›ื

ยง The mishna teaches: Sacred scrolls must be interred. The Gemara comments: The halakha cited in the mishna is not in accordance with the opinion of Rabbi Eliezer, as it is taught in a baraita that Rabbi Eliezer says: Any city in which there is even one mezuza is not rendered an idolatrous city, as it is stated: โ€œAnd you shall burn it with fire, both the city and all its spoils, entirely for the Lord your Godโ€ (Deuteronomy 13:17). And in a city where there is a mezuza it is not possible to burn all its spoils, as it is written: โ€œYou shall not do so to the Lord your Godโ€ (Deuteronomy 12:4), from which it is derived that it is prohibited to destroy any item upon which the name of God appears.

ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ืืžืจ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื•ื›ื•ืณ ืœื™ืžื ื‘ื“ืจื‘ื™ ืื‘ื™ืŸ ืืžืจ ืจื‘ื™ ืื™ืœืขื ืงืžื™ืคืœื’ื™ ื“ืืžืจ ืจื‘ื™ ืื‘ื™ืŸ ืืžืจ ืจื‘ื™ ืื™ืœืขื ื›ืœ ืžืงื•ื ืฉืืชื” ืžื•ืฆื ื›ืœืœ ื‘ืขืฉื” ื•ืคืจื˜ ื‘ืœื ืชืขืฉื” ืื™ืŸ ื“ื ื™ืŸ ืื•ืชื• ื‘ื›ืœืœ ื•ืคืจื˜

The mishna teaches that Rabbi Shimon says: The Holy One, Blessed be He, says: If you implement judgment on an idolatrous city, I ascribe you credit as though you have sacrificed an entirely burnt offering before Me, and Rabbi Akiva and Rabbi Yosei HaGelili disagree as to whether one may convert the ruins of the idolatrous city into gardens and orchards. The Gemara posits: Let us say that it is with regard to the statement that Rabbi Avin says that Rabbi Ileโ€™a says that these tannaโ€™im disagree, as Rabbi Avin says that Rabbi Ileโ€™a says: Anywhere that you find a generalization formulated as a positive mitzva followed by a detail formulated as a prohibition, one does not deduce from it that the generalization includes only the detail based on the hermeneutical principle of a generalization and a detail; rather, one interprets them as two independent halakhot.

ื“ืžืจ ืื™ืช ืœื™ื” ื“ืจื‘ื™ ืื‘ื™ืŸ ื•ืžืจ ืœื™ืช ืœื™ื” ื“ืจื‘ื™ ืื‘ื™ืŸ

On that basis, say that the dispute is that one Sage, Rabbi Yosei HaGelili, is of the opinion that the ruling is in accordance with the opinion of Rabbi Avin, and one Sage, Rabbi Akiva, is of the opinion that the ruling is not in accordance with the opinion of Rabbi Avin. Rabbi Yosei HaGelili holds that the positive mitzva: โ€œAnd it shall be a heap forever,โ€ and the succeeding prohibition: โ€œIt shall not be built againโ€ (Deuteronomy 13:17), are independent mitzvot. The result is that the city must remain a heap and may not be converted into gardens and orchards. Rabbi Akiva employs the hermeneutical principle and deduces that the generalization โ€œand it shall be a heap foreverโ€ means only that โ€œit shall not be built again,โ€ but converting the ruins of the idolatrous city into gardens and orchards is permitted.

ืœื ื“ื›ื•ืœื™ ืขืœืžื ืื™ืช ืœื”ื• ื“ืจื‘ื™ ืื‘ื™ืŸ ื•ื”ื›ื ื‘ื”ื ืงืžื™ืคืœื’ื™ ืžืจ ืกื‘ืจ ืขื•ื“ ืœื’ืžืจื™ ืžืฉืžืข ื•ืžืจ ืกื‘ืจ ืขื•ื“ ืœื›ืžื” ืฉื”ื™ืชื” ืื™ื ื” ื ื‘ื ื™ืช ืื‘ืœ ื ืขืฉื™ืช ื”ื™ื ื’ื ื•ืช ื•ืคืจื“ืกื™ื

The Gemara rejects this: No, everyone is of the opinion that the ruling is in accordance with the opinion of Rabbi Avin, and here, they disagree about this: One Sage, Rabbi Yosei HaGelili, holds that the term โ€œagainโ€ indicates that it is entirely prohibited to rebuild it at all. And one Sage, Rabbi Akiva, holds that the term โ€œagainโ€ indicates that it is not built to be as it was, but it may be converted into gardens and orchards.

ืชื ื• ืจื‘ื ืŸ ื”ื™ื• ื‘ื” ืื™ืœื ื•ืช ืชืœื•ืฉื™ืŸ ืืกื•ืจื™ืŸ ืžื—ื•ื‘ืจื™ืŸ ืžื•ืชืจื™ืŸ ืฉืœ ืขื™ืจ ืื—ืจืช ื‘ื™ืŸ ืชืœื•ืฉื™ืŸ ื‘ื™ืŸ ืžื—ื•ื‘ืจื™ืŸ ืืกื•ืจ ืžืื™ ืขื™ืจ ืื—ืจืช ืืžืจ ืจื‘ ื—ืกื“ื ื™ืจื™ื—ื• ื“ื›ืชื™ื‘ ื•ื”ื™ืชื” ื”ืขื™ืจ ื—ืจื ืœื”ืณ ื•ื™ืฉื‘ืข ื™ื”ื•ืฉืข ื‘ืขืช ื”ื”ื™ื ืœืืžืจ ืืจื•ืจ ื”ืื™ืฉ ืœืคื ื™ ื”ืณ ืืฉืจ ื™ืงื•ื ื•ื‘ื ื” ืืช ื”ืขื™ืจ ื”ื–ืืช ืืช ื™ืจื™ื—ื• ื‘ื‘ื›ืจื• ื™ื™ืกื“ื ื” ื•ื‘ืฆืขื™ืจื• ื™ืฆื™ื‘ ื“ืœืชื™ื”

ยง The Sages taught in a baraita: In a case where there were trees in the city, if they are detached from the ground, they are forbidden and must be burned as the spoils of an idolatrous city; if they are attached to the ground they are permitted, i.e., they are not destroyed. By contrast, trees of another city, whether detached or attached, are forbidden. The Gemara asks: To what is the baraita referring with the phrase: Another city? Rav แธคisda says: The reference is to Jericho, as it is written: โ€œAnd the city shall be devoted, it and all that is in it, to the Lordโ€ฆAnd Joshua charged them at that time by oath, saying: Cursed be the man before the Lord, that rises up to build this city Jericho; he shall lay its foundation with his firstborn, and with his youngest son shall he set up the gates of itโ€ (Joshua 6:17, 26).

ืชื ื™ื ืœื ื™ืจื™ื—ื• ืขืœ ืฉื ืขื™ืจ ืื—ืจืช ื•ืœื ืขื™ืจ ืื—ืจืช ืขืœ ืฉื ื™ืจื™ื—ื• ื“ื›ืชื™ื‘ ืณื‘ื ื” ื—ื™ืืœ ื‘ื™ืช ื”ืืœื™ ืืช ื™ืจื™ื—ื” ื‘ืื‘ื™ืจื ื‘ื›ืจื• ื™ืกื“ื” ื•ื‘ืฉื’ื•ื‘ ืฆืขื™ืจื• ื”ืฆื™ื‘ ื“ืœืชื™ื”ืณ

It is taught in a baraita that this includes a prohibition not to build Jericho even after changing its name to the name of another city, and not to build another city after giving it the name of Jericho, as it is written: โ€œHiel the Bethelite built Jericho; with Abiram, his firstborn, he laid its foundation, and with his young son Segub set up its gatesโ€ (Iย Kings 16:34).

ืชื ื™ื ื‘ืื‘ื™ืจื ื‘ื›ื•ืจื• ืจืฉืข ืœื ื”ื™ื” ืœื• ืœืœืžื•ื“ ื‘ืฉื’ื•ื‘ ืฆืขื™ืจื• ื”ื™ื” ืœื• ืœืœืžื•ื“

It is taught in a baraita: From the death of Abiram, his firstborn, the wicked, it was not incumbent upon him to learn not to build Jericho, as Abiramโ€™s death could be attributed to chance. But with the death of Segub his young son, it was incumbent upon him to learn that it was due to Joshuaโ€™s curse that they died.

ืื‘ื™ืจื ื•ืฉื’ื•ื‘ ืžืื™ ืขื‘ื•ื“ ืžืื™ ืงืืžืจ ื”ื›ื™ ืงืืžืจ ื‘ืื‘ื™ืจื ื‘ื›ื•ืจื• ื”ื™ื” ืœื• ืœืœืžื•ื“ ืœืื•ืชื• ืจืฉืข ื‘ืฉื’ื•ื‘ ืฆืขื™ืจื• ืžืžืฉืžืข ืฉื ืืžืจ ืณื‘ืื‘ื™ืจื ื‘ื›ื•ืจื•ืณ ืื™ื ื™ ื™ื•ื“ืข ืฉืฉื’ื•ื‘ ืฆืขื™ืจื• ืžื” ืชืœืžื•ื“ ืœื•ืžืจ ืณืฉื’ื•ื‘ ืฆืขื™ืจื•ืณ ืžืœืžื“ ืฉื”ื™ื” ืžืงื‘ืจ ื•ื”ื•ืœืš ืžืื‘ื™ืจื ืขื“ ืฉื’ื•ื‘

The Gemara asks: What did Abiram and Segub do that they are characterized as wicked, and what is the baraita saying? The Gemara answers that this is what the baraita is saying: From the death of Abiram, his firstborn, that wicked man Hiel should have learned about the cause of the death of Segub his young son. By inference from that which is stated: โ€œWith Abiram, his firstborn,โ€ do I not know that Segub was his young son? Rather, what is the meaning when the verse states: โ€œHis young son Segubโ€? It teaches that he gradually buried all his sons from Abiram through Segub, and he should have suspected that Joshuaโ€™s curse caused the deaths.

ืื—ืื‘ ืฉื•ืฉื‘ื™ื ื™ื” ื”ื•ื” ืืชื ืื™ื”ื• ื•ืืœื™ื”ื• ืœืžืฉืืœ ื‘ืฉืœืžื ื‘ื™ ื˜ืžื™ื ื™ืชื™ื‘ ื•ืงืืžืจ ื“ื™ืœืžื ื›ื™ ืžื™ืœื˜ ื™ื”ื•ืฉืข ื”ื›ื™ ืœื˜ ืœื ื™ืจื™ื—ื• ืขืœ ืฉื ืขื™ืจ ืื—ืจืช ื•ืœื ืขื™ืจ ืื—ืจืช ืขืœ ืฉื ื™ืจื™ื—ื• ืืžืจ ืœื™ื” ืืœื™ื”ื• ืื™ืŸ ืืžืจ ืœื™ื” ื”ืฉืชื ืœื•ื•ื˜ืชื ื“ืžืฉื” ืœื ืงื ืžืงื™ื™ืžื ื“ื›ืชื™ื‘ ืณื•ืกืจืชื ื•ืขื‘ื“ืชืืณ ื•ื’ื•ืณ ื•ื›ืชื™ื‘ ืณื•ื—ืจื” ืืฃ ื”ืณ ื‘ื›ื ื•ืขืฆืจ ืืช ื”ืฉืžื™ืืณ ื•ื’ื•ืณ ื•ื”ื”ื•ื ื’ื‘ืจื ืื•ืงื™ื ืœื™ื” ืขื‘ื•ื“ื” ื–ืจื” ืขืœ ื›ืœ ืชืœื ื•ืชืœื ื•ืœื ืฉื‘ื™ืง ืœื™ื” ืžื™ื˜ืจื ื“ืžื™ื–ืœ ืžื™ืกื’ื“ ืœื™ื” ืœื•ื•ื˜ืชื ื“ื™ื”ื•ืฉืข ืชืœืžื™ื“ื™ื” ืžืงื™ื™ืžื

Ahab was Hielโ€™s close friend and groomsman. He and Elijah came to inquire about Hielโ€™s welfare in the house of mourning [bei tamya]. Hiel sat and said: Perhaps when Joshua cursed, this is what he cursed: Not to build Jericho even after changing its name to the name of another city, and not to build another city after giving it the name of Jericho. Elijah said to him: Yes, that is the curse. Ahab said to Elijah: Now the curse of Moses is not fulfilled, as it is written: โ€œAnd you go astray and worship other gods,โ€ and it is written: โ€œThen the Lordโ€™s anger will flare against you, and He will close the heavens, and there will be no rainโ€ (Deuteronomy 11:16โ€“17). And that man, referring to himself, established an object of idol worship on each and every furrow in the kingdom of Israel, and the rain is so plentiful that it does not allow him to go and worship it; will the curse of his student, Joshua, be fulfilled?

ืžื™ื“ ื•ื™ืืžืจ ืืœื™ื”ื• ื”ืชืฉื‘ื™ ืžืชืฉื‘ื™ ื’ืœืขื“ ื—ื™ ื”ืณ ืืœื”ื™ ื™ืฉืจืืœ ืื ื™ื”ื™ื” ื˜ืœ ื•ืžื˜ืจ ื•ื’ื•ืณ ื‘ืขื™ ืจื—ืžื™ ื•ื”ื‘ื• ืœื™ื” ืืงืœื™ื“ื ื“ืžื˜ืจื ื•ืงื ื•ืื–ืœ

The verse relates Elijahโ€™s reaction: Immediately: โ€œAnd Elijah the Tishbite, who was of the inhabitants of Gilead, said to Ahab: As the Lord God of Israel lives, before whom I stand, there shall not be dew or rain these years, but according to my wordโ€ (Iย Kings 17:1). Elijah prayed for mercy and they gave him the key to rainfall enabling him to dictate when it would rain, and he arose and went.

ื•ื™ื”ื™ ื“ื‘ืจ ื”ืณ ืืœื™ื• ืœืืžืจ ืœืš ืžื–ื” ื•ืคื ื™ืช ืœืš ืงื“ืžื” ื•ื ืกืชืจืช ื‘ื ื—ืœ ื›ืจื™ืช ื•ื”ืขืจื‘ื™ื ืžื‘ื™ืื™ื ืœื• ืœื—ื ื•ื‘ืฉืจ ื‘ื‘ืงืจ ื•ื’ื•ืณ ืžื”ื™ื›ื ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘ ืžื‘ื™ ื˜ื‘ื—ื™ ื“ืื—ืื‘ ื•ื™ื”ื™ ืžืงืฅ ื™ืžื™ื ื•ื™ื™ื‘ืฉ ื”ื ื—ืœ ื›ื™ ืœื ื”ื™ื” ื’ืฉื ื‘ืืจืฅ ื›ื™ื•ืŸ ื“ื—ื–ื ื“ืื™ื›ื ืฆืขืจื ื‘ืขืœืžื ื›ืชื™ื‘ ื•ื™ื”ื™ ื“ื‘ืจ ื”ืณ ืืœื™ื• ืœืืžืจ ืงื•ื ืœืš ืฆืจืคืชื”

It is written about Elijah: โ€œAnd the word of the Lord came to him, saying: Go from here, and turn eastward, and hide yourself by Wadi Cherithโ€ฆAnd the ravens brought him bread and meat in the morningโ€ (Iย Kings 17:2โ€“3, 6). The Gemara asks: From where did they bring him bread and meat? Rabbi Yehuda says that Rav says: They brought it from the slaughterhouse of Ahab. And it is written: โ€œAnd it came to pass after some days, that the wadi dried up, because there was no rain in the landโ€ (Iย Kings 17:7). Since God saw that there is suffering in the world and Elijah was insensitive to it, it is written: โ€œAnd the word of the Lord came to him, saying: Arise, go to Zarephathโ€ (Iย Kings 17:8โ€“9), to initiate a chain of events that would lead Elijah to return the key to rainfall to God.

ื•ื›ืชื™ื‘ ื•ื™ื”ื™ ืื—ืจ ื”ื“ื‘ืจื™ื ื”ืืœื” ื—ืœื” ื‘ืŸ ื”ืืฉื” ื‘ืขืœืช ื”ื‘ื™ืช ื‘ืขื ืจื—ืžื™ ืœืžื™ืชืŸ ืœื™ื” ืืงืœื™ื“ื ื“ืชื—ื™ื™ืช ื”ืžืชื™ื ืืžืจื™ ืœื™ื” ืฉืœืฉ ืžืคืชื—ื•ืช ืœื ื ืžืกืจื• ืœืฉืœื™ื— ืฉืœ ื—ื™ื” ื•ืฉืœ ื’ืฉืžื™ื ื•ืฉืœ ืชื—ื™ื™ืช ื”ืžืชื™ื ื™ืืžืจื• ืฉืชื™ื ื‘ื™ื“ ืชืœืžื™ื“ ื•ืื—ืช ื‘ื™ื“ ื”ืจื‘ ืื™ื™ืชื™ ื”ื ื•ืฉืงื™ืœ ื”ืื™ ื“ื›ืชื™ื‘ ืณืœืš ื”ืจืื” ืืœ ืื—ืื‘ ื•ืืชื ื” ืžื˜ืจืณ

And it is written: โ€œAnd it came to pass after these matters, that the son of the woman, the mistress of the house, became sickโ€ (Iย Kings 17:17). Elijah prayed for mercy, for God to give him the key to the resurrection of the dead. They said to him from Heaven: Three keys were not typically passed to an agent: The key to a woman in childbirth, the key to rainfall, and the key to the resurrection of the dead. You already have the key to rainfall; do you also request the key to the resurrection of the dead? People will say: Two keys are in the possession of the student and one key is in the possession of the Master. Bring Me this key to rainfall, and take this key to the resurrection of the dead. Due to Elijahโ€™s request, he was forced to revoke his oath, as it is written: โ€œGo, appear before Ahab; and I will give rainโ€ (Iย Kings 18:1).

ื“ืจืฉ ื”ื”ื•ื ื’ืœื™ืœืื” ืงืžื™ื” ื“ืจื‘ ื—ืกื“ื ืžืฉืœ ื“ืืœื™ื”ื• ืœืžื” ื”ื“ื‘ืจ ื“ื•ืžื” ืœื’ื‘ืจื ื“ื˜ืจืงื™ื” ืœื’ืœื™ื” ื•ืื‘ื“ื™ื” ืœืžืคืชื—ื™ื”

A certain Galilean taught before Rav แธคisda: There is a parable for the actions of Elijah; to what is this matter comparable? It is comparable to a man who slammed his door and lost his key. Elijah first prevented the rain from falling, and then no longer had possession of the key to enable it to fall again.

ื“ืจืฉ ืจื‘ื™ ื™ื•ืกื™ ื‘ืฆื™ืคื•ืจื™ ืื‘ื ืืœื™ื”ื•

Rabbi Yosei of Tzippori taught: Father Elijah, a deferential and affectionate characterization for Elijah the prophet,

ืงืคื“ืŸ ื”ื•ื” ืจื’ื™ืœ ืœืžื™ืชื™ ื’ื‘ื™ื” ืื™ื›ืกื™ื” ืžื™ื ื™ื” ืชืœืชื ื™ื•ืžื™ ื•ืœื ืืชื ื›ื™ ืืชื ืืžืจ ืœื™ื” ืืžืื™ ืœื ืืชื ืžืจ ืืžืจ ืœื™ื” ืงืคื“ืŸ ืงืจื™ืช ืœื™ ืืžืจ ืœื™ื” ื”ื ื“ืงืžืŸ ื“ืงื ืงืคื™ื“ ืžืจ

was difficult. Elijah was accustomed to coming and revealing himself before Rabbi Yosei each day. He was obscured from him for three days and did not come. When he came again, Rabbi Yosei said to him: Why did the Master not come? Elijah said to him: You denigrated me when you called me difficult. Rabbi Yosei said to Elijah: This example that is before us illustrates the point, as my Master was being difficult by not coming during those days.

ืณื•ืœื ื™ื“ื‘ืง ื‘ื™ื“ืš ืžืื•ืžื” ืžืŸ ื”ื—ืจืืณ ื›ืœ ื–ืžืŸ ืฉืจืฉืขื™ื ื‘ืขื•ืœื ื—ืจื•ืŸ ืืฃ ื‘ืขื•ืœื ื•ื›ื•ืณ ืžืืŸ ืจืฉืขื™ื ืืžืจ ืจื‘ ื™ื•ืกืฃ ื’ื ื‘ื™

ยง The mishna teaches with regard to the verse: โ€œAnd there shall cleave nothing of that which was devoted to your handโ€ (Deuteronomy 13:18), as long as the wicked exist in the world, there is wrath in the world. The Gemara asks: Who are these wicked people mentioned in the mishna? Rav Yosef said: They are thieves.

ืชื ื• ืจื‘ื ืŸ ืจืฉืข ื‘ื ืœืขื•ืœื ื—ืจื•ืŸ ื‘ื ืœืขื•ืœื ืฉื ืืžืจ ืณื‘ื‘ื•ื ืจืฉืข ื‘ื ื’ื ื‘ื•ื– ื•ืขื ืงืœื•ืŸ ื—ืจืคื”ืณ ืจืฉืข ืื‘ื“ ืžืŸ ื”ืขื•ืœื ื˜ื•ื‘ื” ื‘ืื” ืœืขื•ืœื ืฉื ืืžืจ ืณื•ื‘ืื‘ื“ ืจืฉืขื™ื ืจื ื”ืณ ืฆื“ื™ืง ื ืคื˜ืจ ืžืŸ ื”ืขื•ืœื ืจืขื” ื‘ืื” ืœืขื•ืœื ืฉื ืืžืจ ืณื”ืฆื“ื™ืง ืื‘ื“ ื•ืื™ืŸ ืื™ืฉ ืฉื ืขืœ ืœื‘ ื•ืื ืฉื™ ื—ืกื“ ื ืืกืคื™ื ื‘ืื™ืŸ ืžื‘ื™ืŸ ื›ื™ ืžืคื ื™ ื”ืจืขื” ื ืืกืฃ ื”ืฆื“ื™ืงืณ ืฆื“ื™ืง ื‘ื ืœืขื•ืœื ื˜ื•ื‘ื” ื‘ืื” ืœืขื•ืœื ืฉื ืืžืจ ืณื–ื” ื™ื ื—ืžื ื• ืžืžืขืฉื ื• ื•ืžืขืฆื‘ื•ืŸ ื™ื“ื™ื ื•ืณ

The Sages taught in a baraita: When a wicked person comes into the world, wrath comes into the world, as it is stated: โ€œWhen the wicked comes into the world, contempt also comes, and with ignominy, reproachโ€ (Proverbs 18:3). When a wicked person is eliminated from the world, good comes into the world, as it is stated: โ€œAnd when the wicked perish there is jubilationโ€ (Proverbs 11:10). When a righteous person passes from the world, evil comes into the world, as it is stated: โ€œThe righteous perishes and no man lays it to heart; and merciful men are taken, none understand that due to the evil the righteous is takenโ€ (Isaiah 57:1) When a righteous person comes into the world, good comes into the world with him, as it is stated with regard to Noah: โ€œThis is one who shall comfort us for our work and the toil of our handsโ€ (Genesis 5:29).

ื”ื“ืจืŸ ืขืœืš

 

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