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Today's Daf Yomi

November 6, 2017 | 讬状讝 讘诪专讞砖讜讜谉 转砖注状讞

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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?聽 Can the city be used for gardens and fields?聽 Or can it never be rebuilt for any purpose?聽 The city of Jericho can also never be rebuilt.聽 The incident in sefer melachim聽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.聽 The masechet ends with a discussion of good and evil and their effects on the world.


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讜诇讬驻专拽讬讛 讚转谞谉 讛诇拽讜讞 讘讻住祝 诪注砖专 砖谞讟诪讗 讬驻讚讛 讻专讘讬 讬讛讜讚讛 讚讗诪专 讬拽讘专 讗讬 讛讻讬 诪讗讬 讗讬专讬讗 注讬专 讛谞讚讞转 讗驻讬诇讜 讚注诇诪讗 谞诪讬

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 (Ma鈥檃ser 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 Yehuda鈥檚 opinion, the halakha there too is that the item is buried.

讗诇讗 诇注讜诇诐 讘讟讛讜专 讜讻讙讜谉 讚谞驻讜诇 诪讞讬爪讜转 讜讻讚专讘讗 讚讗诪专 专讘讗 诪讞讬爪讛 诇讗讻讜诇 讚讗讜专讬讬转讗 诇拽诇讜讟 讚专讘谞谉 讜讻讬 讙讝讜专 专讘谞谉 讻讬 讗转谞讛讜 诇诪讞讬爪讛 讻讬 诇讬转谞讛讜 诇诪讞讬爪讛 诇讗

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.

讻转讘讬 讛拽讚砖 讬讙谞讝讜 诪转谞讬转讬谉 讚诇讗 讻专讘讬 讗诇讬注讝专 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讻诇 注讬专 砖讬砖 讘讛 讗驻讬诇讜 诪讝讜讝讛 讗讞转 讗讬谞讛 谞注砖讬转 注讬专 讛谞讚讞转 砖谞讗诪专 壮讜砖专驻转 讘讗砖 讗转 讛注讬专 讜讗转 讻诇 砖诇诇讛 讻诇讬诇壮 讜讛讬讻讗 讚讗讬讻讗 诪讝讜讝讛 诇讗 讗驻砖专 讚讻转讬讘 诇讗 转注砖讜谉 讻谉 诇讛壮 讗诇讛讬讻诐

搂 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: 鈥淎nd you shall burn it with fire, both the city and all its spoils, entirely for the Lord your God鈥 (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: 鈥淵ou shall not do so to the Lord your God鈥 (Deuteronomy 12:4), from which it is derived that it is prohibited to destroy any item upon which the name of God appears.

专讘讬 砖诪注讜谉 讗讜诪专 讗诪专 讛拽讚讜砖 讘专讜讱 讛讜讗 讜讻讜壮 诇讬诪讗 讘讚专讘讬 讗讘讬谉 讗诪专 专讘讬 讗讬诇注讗 拽诪讬驻诇讙讬 讚讗诪专 专讘讬 讗讘讬谉 讗诪专 专讘讬 讗讬诇注讗 讻诇 诪拽讜诐 砖讗转讛 诪讜爪讗 讻诇诇 讘注砖讛 讜驻专讟 讘诇讗 转注砖讛 讗讬谉 讚谞讬谉 讗讜转讜 讘讻诇诇 讜驻专讟

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 Ile鈥檃 says that these tanna鈥檌m disagree, as Rabbi Avin says that Rabbi Ile鈥檃 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.

讚诪专 讗讬转 诇讬讛 讚专讘讬 讗讘讬谉 讜诪专 诇讬转 诇讬讛 讚专讘讬 讗讘讬谉

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: 鈥淎nd it shall be a heap forever,鈥 and the succeeding prohibition: 鈥淚t shall not be built again鈥 (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 鈥渁nd it shall be a heap forever鈥 means only that 鈥渋t shall not be built again,鈥 but converting the ruins of the idolatrous city into gardens and orchards is permitted.

诇讗 讚讻讜诇讬 注诇诪讗 讗讬转 诇讛讜 讚专讘讬 讗讘讬谉 讜讛讻讗 讘讛讗 拽诪讬驻诇讙讬 诪专 住讘专 注讜讚 诇讙诪专讬 诪砖诪注 讜诪专 住讘专 注讜讚 诇讻诪讛 砖讛讬转讛 讗讬谞讛 谞讘谞讬转 讗讘诇 谞注砖讬转 讛讬讗 讙谞讜转 讜驻专讚住讬诐

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 鈥渁gain鈥 indicates that it is entirely prohibited to rebuild it at all. And one Sage, Rabbi Akiva, holds that the term 鈥渁gain鈥 indicates that it is not built to be as it was, but it may be converted into gardens and orchards.

转谞讜 专讘谞谉 讛讬讜 讘讛 讗讬诇谞讜转 转诇讜砖讬谉 讗住讜专讬谉 诪讞讜讘专讬谉 诪讜转专讬谉 砖诇 注讬专 讗讞专转 讘讬谉 转诇讜砖讬谉 讘讬谉 诪讞讜讘专讬谉 讗住讜专 诪讗讬 注讬专 讗讞专转 讗诪专 专讘 讞住讚讗 讬专讬讞讜 讚讻转讬讘 讜讛讬转讛 讛注讬专 讞专诐 诇讛壮 讜讬砖讘注 讬讛讜砖注 讘注转 讛讛讬讗 诇讗诪专 讗专讜专 讛讗讬砖 诇驻谞讬 讛壮 讗砖专 讬拽讜诐 讜讘谞讛 讗转 讛注讬专 讛讝讗转 讗转 讬专讬讞讜 讘讘讻专讜 讬讬住讚谞讛 讜讘爪注讬专讜 讬爪讬讘 讚诇转讬讛

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 岣sda says: The reference is to Jericho, as it is written: 鈥淎nd the city shall be devoted, it and all that is in it, to the Lord鈥nd 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 it鈥 (Joshua 6:17, 26).

转谞讬讗 诇讗 讬专讬讞讜 注诇 砖诐 注讬专 讗讞专转 讜诇讗 注讬专 讗讞专转 注诇 砖诐 讬专讬讞讜 讚讻转讬讘 壮讘谞讛 讞讬讗诇 讘讬转 讛讗诇讬 讗转 讬专讬讞讛 讘讗讘讬专诐 讘讻专讜 讬住讚讛 讜讘砖讙讜讘 爪注讬专讜 讛爪讬讘 讚诇转讬讛壮

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: 鈥淗iel the Bethelite built Jericho; with Abiram, his firstborn, he laid its foundation, and with his young son Segub set up its gates鈥 (I聽Kings 16:34).

转谞讬讗 讘讗讘讬专诐 讘讻讜专讜 专砖注 诇讗 讛讬讛 诇讜 诇诇诪讜讚 讘砖讙讜讘 爪注讬专讜 讛讬讛 诇讜 诇诇诪讜讚

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 Abiram鈥檚 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 Joshua鈥檚 curse that they died.

讗讘讬专诐 讜砖讙讜讘 诪讗讬 注讘讜讚 诪讗讬 拽讗诪专 讛讻讬 拽讗诪专 讘讗讘讬专诐 讘讻讜专讜 讛讬讛 诇讜 诇诇诪讜讚 诇讗讜转讜 专砖注 讘砖讙讜讘 爪注讬专讜 诪诪砖诪注 砖谞讗诪专 壮讘讗讘讬专诐 讘讻讜专讜壮 讗讬谞讬 讬讜讚注 砖砖讙讜讘 爪注讬专讜 诪讛 转诇诪讜讚 诇讜诪专 壮砖讙讜讘 爪注讬专讜壮 诪诇诪讚 砖讛讬讛 诪拽讘专 讜讛讜诇讱 诪讗讘讬专诐 注讚 砖讙讜讘

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: 鈥淲ith Abiram, his firstborn,鈥 do I not know that Segub was his young son? Rather, what is the meaning when the verse states: 鈥淗is young son Segub鈥? It teaches that he gradually buried all his sons from Abiram through Segub, and he should have suspected that Joshua鈥檚 curse caused the deaths.

讗讞讗讘 砖讜砖讘讬谞讬讛 讛讜讛 讗转讗 讗讬讛讜 讜讗诇讬讛讜 诇诪砖讗诇 讘砖诇诪讗 讘讬 讟诪讬讗 讬转讬讘 讜拽讗诪专 讚讬诇诪讗 讻讬 诪讬诇讟 讬讛讜砖注 讛讻讬 诇讟 诇讗 讬专讬讞讜 注诇 砖诐 注讬专 讗讞专转 讜诇讗 注讬专 讗讞专转 注诇 砖诐 讬专讬讞讜 讗诪专 诇讬讛 讗诇讬讛讜 讗讬谉 讗诪专 诇讬讛 讛砖转讗 诇讜讜讟转讗 讚诪砖讛 诇讗 拽讗 诪拽讬讬诪讗 讚讻转讬讘 壮讜住专转诐 讜注讘讚转诐壮 讜讙讜壮 讜讻转讬讘 壮讜讞专讛 讗祝 讛壮 讘讻诐 讜注爪专 讗转 讛砖诪讬诐壮 讜讙讜壮 讜讛讛讜讗 讙讘专讗 讗讜拽讬诐 诇讬讛 注讘讜讚讛 讝专讛 注诇 讻诇 转诇诐 讜转诇诐 讜诇讗 砖讘讬拽 诇讬讛 诪讬讟专讗 讚诪讬讝诇 诪讬住讙讚 诇讬讛 诇讜讜讟转讗 讚讬讛讜砖注 转诇诪讬讚讬讛 诪拽讬讬诪讗

Ahab was Hiel鈥檚 close friend and groomsman. He and Elijah came to inquire about Hiel鈥檚 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: 鈥淎nd you go astray and worship other gods,鈥 and it is written: 鈥淭hen the Lord鈥檚 anger will flare against you, and He will close the heavens, and there will be no rain鈥 (Deuteronomy 11:16鈥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?

诪讬讚 讜讬讗诪专 讗诇讬讛讜 讛转砖讘讬 诪转砖讘讬 讙诇注讚 讞讬 讛壮 讗诇讛讬 讬砖专讗诇 讗诐 讬讛讬讛 讟诇 讜诪讟专 讜讙讜壮 讘注讬 专讞诪讬 讜讛讘讜 诇讬讛 讗拽诇讬讚讗 讚诪讟专讗 讜拽诐 讜讗讝诇

The verse relates Elijah鈥檚 reaction: Immediately: 鈥淎nd 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 word鈥 (I聽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.

讜讬讛讬 讚讘专 讛壮 讗诇讬讜 诇讗诪专 诇讱 诪讝讛 讜驻谞讬转 诇讱 拽讚诪讛 讜谞住转专转 讘谞讞诇 讻专讬转 讜讛注专讘讬诐 诪讘讬讗讬诐 诇讜 诇讞诐 讜讘砖专 讘讘拽专 讜讙讜壮 诪讛讬讻讗 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪讘讬 讟讘讞讬 讚讗讞讗讘 讜讬讛讬 诪拽抓 讬诪讬诐 讜讬讬讘砖 讛谞讞诇 讻讬 诇讗 讛讬讛 讙砖诐 讘讗专抓 讻讬讜谉 讚讞讝讗 讚讗讬讻讗 爪注专讗 讘注诇诪讗 讻转讬讘 讜讬讛讬 讚讘专 讛壮 讗诇讬讜 诇讗诪专 拽讜诐 诇讱 爪专驻转讛

It is written about Elijah: 鈥淎nd the word of the Lord came to him, saying: Go from here, and turn eastward, and hide yourself by Wadi Cherith鈥nd the ravens brought him bread and meat in the morning鈥 (I聽Kings 17:2鈥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: 鈥淎nd it came to pass after some days, that the wadi dried up, because there was no rain in the land鈥 (I聽Kings 17:7). Since God saw that there is suffering in the world and Elijah was insensitive to it, it is written: 鈥淎nd the word of the Lord came to him, saying: Arise, go to Zarephath鈥 (I聽Kings 17:8鈥9), to initiate a chain of events that would lead Elijah to return the key to rainfall to God.

讜讻转讬讘 讜讬讛讬 讗讞专 讛讚讘专讬诐 讛讗诇讛 讞诇讛 讘谉 讛讗砖讛 讘注诇转 讛讘讬转 讘注讗 专讞诪讬 诇诪讬转谉 诇讬讛 讗拽诇讬讚讗 讚转讞讬讬转 讛诪转讬诐 讗诪专讬 诇讬讛 砖诇砖 诪驻转讞讜转 诇讗 谞诪住专讜 诇砖诇讬讞 砖诇 讞讬讛 讜砖诇 讙砖诪讬诐 讜砖诇 转讞讬讬转 讛诪转讬诐 讬讗诪专讜 砖转讬诐 讘讬讚 转诇诪讬讚 讜讗讞转 讘讬讚 讛专讘 讗讬讬转讬 讛讗 讜砖拽讬诇 讛讗讬 讚讻转讬讘 壮诇讱 讛专讗讛 讗诇 讗讞讗讘 讜讗转谞讛 诪讟专壮

And it is written: 鈥淎nd it came to pass after these matters, that the son of the woman, the mistress of the house, became sick鈥 (I聽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 Elijah鈥檚 request, he was forced to revoke his oath, as it is written: 鈥淕o, appear before Ahab; and I will give rain鈥 (I聽Kings 18:1).

讚专砖 讛讛讜讗 讙诇讬诇讗讛 拽诪讬讛 讚专讘 讞住讚讗 诪砖诇 讚讗诇讬讛讜 诇诪讛 讛讚讘专 讚讜诪讛 诇讙讘专讗 讚讟专拽讬讛 诇讙诇讬讛 讜讗讘讚讬讛 诇诪驻转讞讬讛

A certain Galilean taught before Rav 岣sda: 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.

讚专砖 专讘讬 讬讜住讬 讘爪讬驻讜专讬 讗讘讗 讗诇讬讛讜

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

拽驻讚谉 讛讜讛 专讙讬诇 诇诪讬转讬 讙讘讬讛 讗讬讻住讬讛 诪讬谞讬讛 转诇转讗 讬讜诪讬 讜诇讗 讗转讗 讻讬 讗转讗 讗诪专 诇讬讛 讗诪讗讬 诇讗 讗转讗 诪专 讗诪专 诇讬讛 拽驻讚谉 拽专讬转 诇讬 讗诪专 诇讬讛 讛讗 讚拽诪谉 讚拽讗 拽驻讬讚 诪专

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.

壮讜诇讗 讬讚讘拽 讘讬讚讱 诪讗讜诪讛 诪谉 讛讞专诐壮 讻诇 讝诪谉 砖专砖注讬诐 讘注讜诇诐 讞专讜谉 讗祝 讘注讜诇诐 讜讻讜壮 诪讗谉 专砖注讬诐 讗诪专 专讘 讬讜住祝 讙谞讘讬

搂 The mishna teaches with regard to the verse: 鈥淎nd there shall cleave nothing of that which was devoted to your hand鈥 (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.

转谞讜 专讘谞谉 专砖注 讘讗 诇注讜诇诐 讞专讜谉 讘讗 诇注讜诇诐 砖谞讗诪专 壮讘讘讜讗 专砖注 讘讗 讙诐 讘讜讝 讜注诐 拽诇讜谉 讞专驻讛壮 专砖注 讗讘讚 诪谉 讛注讜诇诐 讟讜讘讛 讘讗讛 诇注讜诇诐 砖谞讗诪专 壮讜讘讗讘讚 专砖注讬诐 专谞讛壮 爪讚讬拽 谞驻讟专 诪谉 讛注讜诇诐 专注讛 讘讗讛 诇注讜诇诐 砖谞讗诪专 壮讛爪讚讬拽 讗讘讚 讜讗讬谉 讗讬砖 砖诐 注诇 诇讘 讜讗谞砖讬 讞住讚 谞讗住驻讬诐 讘讗讬谉 诪讘讬谉 讻讬 诪驻谞讬 讛专注讛 谞讗住祝 讛爪讚讬拽壮 爪讚讬拽 讘讗 诇注讜诇诐 讟讜讘讛 讘讗讛 诇注讜诇诐 砖谞讗诪专 壮讝讛 讬谞讞诪谞讜 诪诪注砖谞讜 讜诪注爪讘讜谉 讬讚讬谞讜壮

The Sages taught in a baraita: When a wicked person comes into the world, wrath comes into the world, as it is stated: 鈥淲hen the wicked comes into the world, contempt also comes, and with ignominy, reproach鈥 (Proverbs 18:3). When a wicked person is eliminated from the world, good comes into the world, as it is stated: 鈥淎nd when the wicked perish there is jubilation鈥 (Proverbs 11:10). When a righteous person passes from the world, evil comes into the world, as it is stated: 鈥淭he righteous perishes and no man lays it to heart; and merciful men are taken, none understand that due to the evil the righteous is taken鈥 (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: 鈥淭his is one who shall comfort us for our work and the toil of our hands鈥 (Genesis 5:29).

讛讚专谉 注诇讱

 

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Sanhedrin 113

The William Davidson Talmud | Powered by Sefaria

Sanhedrin 113

讜诇讬驻专拽讬讛 讚转谞谉 讛诇拽讜讞 讘讻住祝 诪注砖专 砖谞讟诪讗 讬驻讚讛 讻专讘讬 讬讛讜讚讛 讚讗诪专 讬拽讘专 讗讬 讛讻讬 诪讗讬 讗讬专讬讗 注讬专 讛谞讚讞转 讗驻讬诇讜 讚注诇诪讗 谞诪讬

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 (Ma鈥檃ser 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 Yehuda鈥檚 opinion, the halakha there too is that the item is buried.

讗诇讗 诇注讜诇诐 讘讟讛讜专 讜讻讙讜谉 讚谞驻讜诇 诪讞讬爪讜转 讜讻讚专讘讗 讚讗诪专 专讘讗 诪讞讬爪讛 诇讗讻讜诇 讚讗讜专讬讬转讗 诇拽诇讜讟 讚专讘谞谉 讜讻讬 讙讝讜专 专讘谞谉 讻讬 讗转谞讛讜 诇诪讞讬爪讛 讻讬 诇讬转谞讛讜 诇诪讞讬爪讛 诇讗

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.

讻转讘讬 讛拽讚砖 讬讙谞讝讜 诪转谞讬转讬谉 讚诇讗 讻专讘讬 讗诇讬注讝专 讚转谞讬讗 专讘讬 讗诇讬注讝专 讗讜诪专 讻诇 注讬专 砖讬砖 讘讛 讗驻讬诇讜 诪讝讜讝讛 讗讞转 讗讬谞讛 谞注砖讬转 注讬专 讛谞讚讞转 砖谞讗诪专 壮讜砖专驻转 讘讗砖 讗转 讛注讬专 讜讗转 讻诇 砖诇诇讛 讻诇讬诇壮 讜讛讬讻讗 讚讗讬讻讗 诪讝讜讝讛 诇讗 讗驻砖专 讚讻转讬讘 诇讗 转注砖讜谉 讻谉 诇讛壮 讗诇讛讬讻诐

搂 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: 鈥淎nd you shall burn it with fire, both the city and all its spoils, entirely for the Lord your God鈥 (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: 鈥淵ou shall not do so to the Lord your God鈥 (Deuteronomy 12:4), from which it is derived that it is prohibited to destroy any item upon which the name of God appears.

专讘讬 砖诪注讜谉 讗讜诪专 讗诪专 讛拽讚讜砖 讘专讜讱 讛讜讗 讜讻讜壮 诇讬诪讗 讘讚专讘讬 讗讘讬谉 讗诪专 专讘讬 讗讬诇注讗 拽诪讬驻诇讙讬 讚讗诪专 专讘讬 讗讘讬谉 讗诪专 专讘讬 讗讬诇注讗 讻诇 诪拽讜诐 砖讗转讛 诪讜爪讗 讻诇诇 讘注砖讛 讜驻专讟 讘诇讗 转注砖讛 讗讬谉 讚谞讬谉 讗讜转讜 讘讻诇诇 讜驻专讟

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 Ile鈥檃 says that these tanna鈥檌m disagree, as Rabbi Avin says that Rabbi Ile鈥檃 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.

讚诪专 讗讬转 诇讬讛 讚专讘讬 讗讘讬谉 讜诪专 诇讬转 诇讬讛 讚专讘讬 讗讘讬谉

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: 鈥淎nd it shall be a heap forever,鈥 and the succeeding prohibition: 鈥淚t shall not be built again鈥 (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 鈥渁nd it shall be a heap forever鈥 means only that 鈥渋t shall not be built again,鈥 but converting the ruins of the idolatrous city into gardens and orchards is permitted.

诇讗 讚讻讜诇讬 注诇诪讗 讗讬转 诇讛讜 讚专讘讬 讗讘讬谉 讜讛讻讗 讘讛讗 拽诪讬驻诇讙讬 诪专 住讘专 注讜讚 诇讙诪专讬 诪砖诪注 讜诪专 住讘专 注讜讚 诇讻诪讛 砖讛讬转讛 讗讬谞讛 谞讘谞讬转 讗讘诇 谞注砖讬转 讛讬讗 讙谞讜转 讜驻专讚住讬诐

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 鈥渁gain鈥 indicates that it is entirely prohibited to rebuild it at all. And one Sage, Rabbi Akiva, holds that the term 鈥渁gain鈥 indicates that it is not built to be as it was, but it may be converted into gardens and orchards.

转谞讜 专讘谞谉 讛讬讜 讘讛 讗讬诇谞讜转 转诇讜砖讬谉 讗住讜专讬谉 诪讞讜讘专讬谉 诪讜转专讬谉 砖诇 注讬专 讗讞专转 讘讬谉 转诇讜砖讬谉 讘讬谉 诪讞讜讘专讬谉 讗住讜专 诪讗讬 注讬专 讗讞专转 讗诪专 专讘 讞住讚讗 讬专讬讞讜 讚讻转讬讘 讜讛讬转讛 讛注讬专 讞专诐 诇讛壮 讜讬砖讘注 讬讛讜砖注 讘注转 讛讛讬讗 诇讗诪专 讗专讜专 讛讗讬砖 诇驻谞讬 讛壮 讗砖专 讬拽讜诐 讜讘谞讛 讗转 讛注讬专 讛讝讗转 讗转 讬专讬讞讜 讘讘讻专讜 讬讬住讚谞讛 讜讘爪注讬专讜 讬爪讬讘 讚诇转讬讛

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 岣sda says: The reference is to Jericho, as it is written: 鈥淎nd the city shall be devoted, it and all that is in it, to the Lord鈥nd 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 it鈥 (Joshua 6:17, 26).

转谞讬讗 诇讗 讬专讬讞讜 注诇 砖诐 注讬专 讗讞专转 讜诇讗 注讬专 讗讞专转 注诇 砖诐 讬专讬讞讜 讚讻转讬讘 壮讘谞讛 讞讬讗诇 讘讬转 讛讗诇讬 讗转 讬专讬讞讛 讘讗讘讬专诐 讘讻专讜 讬住讚讛 讜讘砖讙讜讘 爪注讬专讜 讛爪讬讘 讚诇转讬讛壮

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: 鈥淗iel the Bethelite built Jericho; with Abiram, his firstborn, he laid its foundation, and with his young son Segub set up its gates鈥 (I聽Kings 16:34).

转谞讬讗 讘讗讘讬专诐 讘讻讜专讜 专砖注 诇讗 讛讬讛 诇讜 诇诇诪讜讚 讘砖讙讜讘 爪注讬专讜 讛讬讛 诇讜 诇诇诪讜讚

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 Abiram鈥檚 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 Joshua鈥檚 curse that they died.

讗讘讬专诐 讜砖讙讜讘 诪讗讬 注讘讜讚 诪讗讬 拽讗诪专 讛讻讬 拽讗诪专 讘讗讘讬专诐 讘讻讜专讜 讛讬讛 诇讜 诇诇诪讜讚 诇讗讜转讜 专砖注 讘砖讙讜讘 爪注讬专讜 诪诪砖诪注 砖谞讗诪专 壮讘讗讘讬专诐 讘讻讜专讜壮 讗讬谞讬 讬讜讚注 砖砖讙讜讘 爪注讬专讜 诪讛 转诇诪讜讚 诇讜诪专 壮砖讙讜讘 爪注讬专讜壮 诪诇诪讚 砖讛讬讛 诪拽讘专 讜讛讜诇讱 诪讗讘讬专诐 注讚 砖讙讜讘

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: 鈥淲ith Abiram, his firstborn,鈥 do I not know that Segub was his young son? Rather, what is the meaning when the verse states: 鈥淗is young son Segub鈥? It teaches that he gradually buried all his sons from Abiram through Segub, and he should have suspected that Joshua鈥檚 curse caused the deaths.

讗讞讗讘 砖讜砖讘讬谞讬讛 讛讜讛 讗转讗 讗讬讛讜 讜讗诇讬讛讜 诇诪砖讗诇 讘砖诇诪讗 讘讬 讟诪讬讗 讬转讬讘 讜拽讗诪专 讚讬诇诪讗 讻讬 诪讬诇讟 讬讛讜砖注 讛讻讬 诇讟 诇讗 讬专讬讞讜 注诇 砖诐 注讬专 讗讞专转 讜诇讗 注讬专 讗讞专转 注诇 砖诐 讬专讬讞讜 讗诪专 诇讬讛 讗诇讬讛讜 讗讬谉 讗诪专 诇讬讛 讛砖转讗 诇讜讜讟转讗 讚诪砖讛 诇讗 拽讗 诪拽讬讬诪讗 讚讻转讬讘 壮讜住专转诐 讜注讘讚转诐壮 讜讙讜壮 讜讻转讬讘 壮讜讞专讛 讗祝 讛壮 讘讻诐 讜注爪专 讗转 讛砖诪讬诐壮 讜讙讜壮 讜讛讛讜讗 讙讘专讗 讗讜拽讬诐 诇讬讛 注讘讜讚讛 讝专讛 注诇 讻诇 转诇诐 讜转诇诐 讜诇讗 砖讘讬拽 诇讬讛 诪讬讟专讗 讚诪讬讝诇 诪讬住讙讚 诇讬讛 诇讜讜讟转讗 讚讬讛讜砖注 转诇诪讬讚讬讛 诪拽讬讬诪讗

Ahab was Hiel鈥檚 close friend and groomsman. He and Elijah came to inquire about Hiel鈥檚 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: 鈥淎nd you go astray and worship other gods,鈥 and it is written: 鈥淭hen the Lord鈥檚 anger will flare against you, and He will close the heavens, and there will be no rain鈥 (Deuteronomy 11:16鈥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?

诪讬讚 讜讬讗诪专 讗诇讬讛讜 讛转砖讘讬 诪转砖讘讬 讙诇注讚 讞讬 讛壮 讗诇讛讬 讬砖专讗诇 讗诐 讬讛讬讛 讟诇 讜诪讟专 讜讙讜壮 讘注讬 专讞诪讬 讜讛讘讜 诇讬讛 讗拽诇讬讚讗 讚诪讟专讗 讜拽诐 讜讗讝诇

The verse relates Elijah鈥檚 reaction: Immediately: 鈥淎nd 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 word鈥 (I聽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.

讜讬讛讬 讚讘专 讛壮 讗诇讬讜 诇讗诪专 诇讱 诪讝讛 讜驻谞讬转 诇讱 拽讚诪讛 讜谞住转专转 讘谞讞诇 讻专讬转 讜讛注专讘讬诐 诪讘讬讗讬诐 诇讜 诇讞诐 讜讘砖专 讘讘拽专 讜讙讜壮 诪讛讬讻讗 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪讘讬 讟讘讞讬 讚讗讞讗讘 讜讬讛讬 诪拽抓 讬诪讬诐 讜讬讬讘砖 讛谞讞诇 讻讬 诇讗 讛讬讛 讙砖诐 讘讗专抓 讻讬讜谉 讚讞讝讗 讚讗讬讻讗 爪注专讗 讘注诇诪讗 讻转讬讘 讜讬讛讬 讚讘专 讛壮 讗诇讬讜 诇讗诪专 拽讜诐 诇讱 爪专驻转讛

It is written about Elijah: 鈥淎nd the word of the Lord came to him, saying: Go from here, and turn eastward, and hide yourself by Wadi Cherith鈥nd the ravens brought him bread and meat in the morning鈥 (I聽Kings 17:2鈥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: 鈥淎nd it came to pass after some days, that the wadi dried up, because there was no rain in the land鈥 (I聽Kings 17:7). Since God saw that there is suffering in the world and Elijah was insensitive to it, it is written: 鈥淎nd the word of the Lord came to him, saying: Arise, go to Zarephath鈥 (I聽Kings 17:8鈥9), to initiate a chain of events that would lead Elijah to return the key to rainfall to God.

讜讻转讬讘 讜讬讛讬 讗讞专 讛讚讘专讬诐 讛讗诇讛 讞诇讛 讘谉 讛讗砖讛 讘注诇转 讛讘讬转 讘注讗 专讞诪讬 诇诪讬转谉 诇讬讛 讗拽诇讬讚讗 讚转讞讬讬转 讛诪转讬诐 讗诪专讬 诇讬讛 砖诇砖 诪驻转讞讜转 诇讗 谞诪住专讜 诇砖诇讬讞 砖诇 讞讬讛 讜砖诇 讙砖诪讬诐 讜砖诇 转讞讬讬转 讛诪转讬诐 讬讗诪专讜 砖转讬诐 讘讬讚 转诇诪讬讚 讜讗讞转 讘讬讚 讛专讘 讗讬讬转讬 讛讗 讜砖拽讬诇 讛讗讬 讚讻转讬讘 壮诇讱 讛专讗讛 讗诇 讗讞讗讘 讜讗转谞讛 诪讟专壮

And it is written: 鈥淎nd it came to pass after these matters, that the son of the woman, the mistress of the house, became sick鈥 (I聽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 Elijah鈥檚 request, he was forced to revoke his oath, as it is written: 鈥淕o, appear before Ahab; and I will give rain鈥 (I聽Kings 18:1).

讚专砖 讛讛讜讗 讙诇讬诇讗讛 拽诪讬讛 讚专讘 讞住讚讗 诪砖诇 讚讗诇讬讛讜 诇诪讛 讛讚讘专 讚讜诪讛 诇讙讘专讗 讚讟专拽讬讛 诇讙诇讬讛 讜讗讘讚讬讛 诇诪驻转讞讬讛

A certain Galilean taught before Rav 岣sda: 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.

讚专砖 专讘讬 讬讜住讬 讘爪讬驻讜专讬 讗讘讗 讗诇讬讛讜

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

拽驻讚谉 讛讜讛 专讙讬诇 诇诪讬转讬 讙讘讬讛 讗讬讻住讬讛 诪讬谞讬讛 转诇转讗 讬讜诪讬 讜诇讗 讗转讗 讻讬 讗转讗 讗诪专 诇讬讛 讗诪讗讬 诇讗 讗转讗 诪专 讗诪专 诇讬讛 拽驻讚谉 拽专讬转 诇讬 讗诪专 诇讬讛 讛讗 讚拽诪谉 讚拽讗 拽驻讬讚 诪专

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.

壮讜诇讗 讬讚讘拽 讘讬讚讱 诪讗讜诪讛 诪谉 讛讞专诐壮 讻诇 讝诪谉 砖专砖注讬诐 讘注讜诇诐 讞专讜谉 讗祝 讘注讜诇诐 讜讻讜壮 诪讗谉 专砖注讬诐 讗诪专 专讘 讬讜住祝 讙谞讘讬

搂 The mishna teaches with regard to the verse: 鈥淎nd there shall cleave nothing of that which was devoted to your hand鈥 (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.

转谞讜 专讘谞谉 专砖注 讘讗 诇注讜诇诐 讞专讜谉 讘讗 诇注讜诇诐 砖谞讗诪专 壮讘讘讜讗 专砖注 讘讗 讙诐 讘讜讝 讜注诐 拽诇讜谉 讞专驻讛壮 专砖注 讗讘讚 诪谉 讛注讜诇诐 讟讜讘讛 讘讗讛 诇注讜诇诐 砖谞讗诪专 壮讜讘讗讘讚 专砖注讬诐 专谞讛壮 爪讚讬拽 谞驻讟专 诪谉 讛注讜诇诐 专注讛 讘讗讛 诇注讜诇诐 砖谞讗诪专 壮讛爪讚讬拽 讗讘讚 讜讗讬谉 讗讬砖 砖诐 注诇 诇讘 讜讗谞砖讬 讞住讚 谞讗住驻讬诐 讘讗讬谉 诪讘讬谉 讻讬 诪驻谞讬 讛专注讛 谞讗住祝 讛爪讚讬拽壮 爪讚讬拽 讘讗 诇注讜诇诐 讟讜讘讛 讘讗讛 诇注讜诇诐 砖谞讗诪专 壮讝讛 讬谞讞诪谞讜 诪诪注砖谞讜 讜诪注爪讘讜谉 讬讚讬谞讜壮

The Sages taught in a baraita: When a wicked person comes into the world, wrath comes into the world, as it is stated: 鈥淲hen the wicked comes into the world, contempt also comes, and with ignominy, reproach鈥 (Proverbs 18:3). When a wicked person is eliminated from the world, good comes into the world, as it is stated: 鈥淎nd when the wicked perish there is jubilation鈥 (Proverbs 11:10). When a righteous person passes from the world, evil comes into the world, as it is stated: 鈥淭he righteous perishes and no man lays it to heart; and merciful men are taken, none understand that due to the evil the righteous is taken鈥 (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: 鈥淭his is one who shall comfort us for our work and the toil of our hands鈥 (Genesis 5:29).

讛讚专谉 注诇讱

 

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