Shabbat 33

Shabbat 33

דְּאׇכְלָן וְלָא עָבְדָן. וּכְתִיב: ״הִכֵּיתִי אֶתְכֶם בַּשִּׁדָּפוֹן וּבַיֵּרָקוֹן הַרְבּוֹת גַּנּוֹתֵיכֶם וְכַרְמֵיכֶם וּתְאֵנֵיכֶם וְזֵיתֵיכֶם יֹאכַל הַגָּזָם״, וּכְתִיב: ״יֶתֶר הַגָּזָם אָכַל הָאַרְבֶּה וְיֶתֶר הָאַרְבֶּה אָכַל הַיָּלֶק וְיֶתֶר הַיֶּלֶק אָכַל הֶחָסִיל״. וּכְתִיב: ״וַיִּגְזוֹר עַל יָמִין וְרָעֵב וַיֹּאכַל עַל שְׂמֹאל וְלֹא שָׂבֵעוּ אִישׁ בְּשַׂר זְרוֹעוֹ יֹאכֵלוּ״, אַל תִּקְרֵי ״בְּשַׂר זְרוֹעוֹ״ אֶלָּא ״בְּשַׂר זַרְעוֹ״.

who eat and do nothing to support themselves, and cause their husbands to commit the sin of theft. And it is written: “I have smitten you with blight and mildew; the multitude of your gardens and your vineyards and your fig trees and your olive trees has the palmerworm devoured” (Amos 4:9). And it is written: “That which the palmerworm has left the locust has eaten; and that which the locust has left the cankerworm has eaten; and that which the cankerworm has left the caterpillar has eaten” (Joel 1:4). And it is written: “And one snatches on the right hand, and is hungry; and he eats on the left hand, and is not satisfied; they eat every man the flesh of his own arm [besar zero’o]” (Isaiah 9:19). Do not read it: The flesh of his own arm [besar zero’o]; rather, the flesh of his own offspring [besar zaro]. All the punishments for theft listed above were explicitly mentioned in the verses.

בַּעֲוֹן עִינּוּי הַדִּין, וְעִיוּוּת הַדִּין, וְקִלְקוּל הַדִּין, וּבִיטּוּל תּוֹרָה — חֶרֶב וּבִיזָּה רָבָה, וְדֶבֶר וּבַצּוֹרֶת בָּא, וּבְנֵי אָדָם אוֹכְלִין וְאֵינָן שְׂבֵעִין, וְאוֹכְלִין לַחְמָם בְּמִשְׁקָל. דִּכְתִיב: ״וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נוֹקֶמֶת נְקַם בְּרִית וְגוֹ׳״. וְאֵין ״בְּרִית״ אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: ״אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה וְגוֹ׳״, וּכְתִיב: ״בְּשִׁבְרִי לָכֶם מַטֵּה לֶחֶם וְאָפוּ עֶשֶׂר נָשִׁים וְגוֹ׳״, וּכְתִיב: ״יַעַן וּבְיַעַן בְּמִשְׁפָּטַי מָאָסוּ״.

Furthermore, the Sages said that due to the sin of delay of justice, i.e., judges delay issuing their rulings due to personal considerations, and for distortion of justice, i.e., judges intentionally distort their verdicts, and for miscarriage of justice that results from negligence, and for dereliction in the study of Torah, violence and looting abound in the world, and pestilence and famine come, and people eat and are not sated, and they eat their bread measured by weight. As it is written: “And I will bring a sword upon you, that shall execute the vengeance of the covenant; and you shall be gathered together within your cities; and I will send the pestilence among you; and you shall be delivered into the hand of the enemy” (Leviticus 26:25). And covenant means nothing other than Torah, as it is stated: “If My covenant be not with day and night, if I have not appointed the ordinances of heaven and earth” (Jeremiah 33:25). The study of Torah is the mitzva practiced both day and night. And it is written with regard to this punishment: “When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight; and ye shall eat, and not be satisfied” (Leviticus 26:26). And it is written: “Even because they rejected My ordinances, and their soul abhorred My statutes” (Leviticus 26:43). All of these punishments result from breaching the covenant of the Torah and the perversion of justice.

בַּעֲוֹן שְׁבוּעַת שָׁוְא וּשְׁבוּעַת שֶׁקֶר וְחִילּוּל הַשֵּׁם וְחִילּוּל שַׁבָּת — חַיָּה רָעָה רָבָה, וּבְהֵמָה כָּלָה, וּבְנֵי אָדָם מִתְמַעֲטִין, וְהַדְּרָכִים מִשְׁתּוֹמְמִין. שֶׁנֶּאֱמַר: ״וְאִם בְּאֵלֶּה לֹא תִוָּסְרוּ לִי״ — אַל תִּקְרֵי ״בְּאֵלֶּה״, אֶלָּא ״בְּאָלָה״. וּכְתִיב: ״וְהִשְׁלַחְתִּי בָכֶם אֶת חַיַּת הַשָּׂדֶה וְגוֹ׳״, וּכְתִיב בִּשְׁבוּעַת שֶׁקֶר: ״וְלֹא תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת שֵׁם אֱלֹהֶיךָ״, וּבְחִלּוּל הַשֵּׁם כְּתִיב: ״וְלֹא תְחַלְּלוּ אֶת שֵׁם קׇדְשִׁי״. וּבְחִלּוּל שַׁבָּת כְּתִיב: ״מְחַלְּלֶיהָ מוֹת יוּמָת״, וְיָלֵיף ״חִילּוּל״ ״חִילּוּל״ מִשְּׁבוּעַת שֶׁקֶר.

Due to the sin of an oath taken in vain and a false oath, and desecration of God’s name, and desecration of Shabbat, wild beasts abound in the world, and domesticated animals cease to exist, and human beings decrease in number, and the roads become desolate, as it is stated: “And if in spite of these [be’eleh] things you will not be corrected unto Me, but will walk contrary unto Me casually” (Leviticus 26:23). Do not read of these [be’eleh]; rather, due to a vain oath [be’ala]. And it is written that the punishment for this is: “And I will send the beast of the field among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your ways shall become desolate” (Leviticus 26:22). And it is written with regard to a false oath: “And you shall not swear by My name falsely, so that you desecrate [veḥillalta] the name of your God: I am the Lord” (Leviticus 19:12). And it is written with regard to desecrating the name of God: “And you shall not desecrate [teḥallelu] My Holy Name” (Leviticus 22:32). And it is written with regard to desecrating Shabbat: “Every one that desecrates it [meḥaleleha] shall surely be put to death” (Exodus 31:14). And derive by means of a verbal analogy [gezera shava] desecration [ḥillul] of Shabbat from desecration [ḥillul] of a false oath. Just as punishment for a false oath is desolation and wild beasts, one receives the same punishment for desecrating Shabbat and the name of God.

בַּעֲוֹן שְׁפִיכוּת דָּמִים בֵּית הַמִּקְדָּשׁ חָרֵב, וּשְׁכִינָה מִסְתַּלֶּקֶת מִיִּשְׂרָאֵל, שֶׁנֶּאֱמַר: ״וְלֹא תַחֲנִיפוּ וְגוֹ׳ וְלֹא תְטַמֵּא אֶת הָאָרֶץ אֲשֶׁר אַתֶּם יוֹשְׁבִים בָּהּ אֲשֶׁר אֲנִי שׁוֹכֵן בְּתוֹכָהּ״. הָא אַתֶּם מְטַמְּאִים אוֹתָהּ — אֵינְכֶם יוֹשְׁבִים בָּהּ, וְאֵינִי שׁוֹכֵן בְּתוֹכָהּ.

Due to the sin of bloodshed, the Holy Temple is destroyed, and the Divine Presence leaves Israel, as it says: “So you shall not pollute the land wherein you are; for blood, it pollutes the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it. And you shall not defile the land which you inhabit, in the midst of which I dwell; for I the Lord dwell in the midst of the children of Israel” (Numbers 35:33–34). However, if you defile the land, you will not inhabit it, and I will not dwell in it.

בַּעֲוֹן גִּלּוּי עֲרָיוֹת וַעֲבוֹדָה זָרָה וְהַשְׁמָטַת שְׁמִיטִּין וְיוֹבְלוֹת — גָּלוּת בָּא לָעוֹלָם, וּמַגְלִין אוֹתָן, וּבָאִין אֲחֵרִים וְיוֹשְׁבִין בִּמְקוֹמָן. שֶׁנֶּאֱמַר: ״כִּי אֶת כׇּל הַתּוֹעֵבוֹת הָאֵל עָשׂוּ אַנְשֵׁי הָאָרֶץ וְגוֹ׳״, וּכְתִיב: ״וַתִּטְמָא הָאָרֶץ וָאֶפְקוֹד עֲוֹנָהּ עָלֶיהָ וְגוֹ׳״, וּכְתִיב: ״וְלֹא תָקִיא הָאָרֶץ אֶתְכֶם בְּטַמַּאֲכֶם אוֹתָהּ״.

Due to the sin of prohibited sexual relations, and idol worship, and failure to let the land lie fallow during the Sabbatical and Jubilee Years, exile comes to the world and they exile the Jewish people from their land, and others come and settle in their place. As it is stated with regard to illicit sexual relations: “For all these abominations have the men of the land done, that were before you, and the land is defiled; that the land expel not you also, when you defile it, as it expelled the nation that was before you” (Leviticus 18:27–28). And it is written: “And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land expelled her inhabitants” (Leviticus 18:25). And it is written: “That the land expel not you also, when you defile it, as it expelled the nation that was before you.”

וּבַעֲבוֹדָה זָרָה כְּתִיב: ״וְנָתַתִּי אֶת פִּגְרֵיכֶם וְגוֹ׳״, וּכְתִיב: ״וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם וְגוֹ׳״, ״וְאֶתְכֶם אֱזָרֶה בַגּוֹיִם״.

And with regard to idol worship it is written: “And I will cast your carcasses upon the carcasses of your idols” (Leviticus 26:30). And it is written: “And I will bring your sanctuaries unto desolation, and I will not smell the savor of your sweet odors” (Leviticus 26:31). “And you will I scatter among the nations, and I will draw out the sword after you; and your land shall be a desolation, and your cities shall be a waste” (Leviticus 26:33).

בִּשְׁמִיטִּין וּבְיוֹבְלוֹת כְּתִיב: ״אָז תִּרְצֶה הָאָרֶץ אֶת שַׁבְּתוֹתֶיהָ כֹּל יְמֵי הֳשַׁמָּה וְאַתֶּם בְּאֶרֶץ אוֹיְבֵיכֶם וְגוֹ׳״, וּכְתִיב: ״כׇּל יְמֵי הׇשַּׁמָּה תִּשְׁבּוֹת״.

With regard to the sin of failure to observe the Sabbatical and Jubilee Years it is written: “Then shall the land be paid her Sabbaths, as long as it lies desolate, and you are in your enemies’ land; even then shall the land rest, and repay her Sabbaths” (Leviticus 26:34). And it is written: “As long as it lies desolate it shall have rest; even the rest which it had not in your Sabbaths, when you dwelt upon it” (Leviticus 26: 35).

בַּעֲוֹן נַבְלוּת פֶּה צָרוֹת רַבּוֹת, וּגְזֵירוֹת קָשׁוֹת מִתְחַדְּשׁוֹת, וּבַחוּרֵי שׂוֹנְאֵי יִשְׂרָאֵל מֵתִים, יְתוֹמִים וְאַלְמָנוֹת צוֹעֲקִין וְאֵינָן נַעֲנִין, שֶׁנֶּאֱמַר: ״עַל כֵּן עַל בַּחוּרָיו לֹא יִשְׂמַח ה׳ וְאֶת יְתוֹמָיו (וְאַלְמְנוֹתָיו) [וְאֶת אַלְמְנוֹתָיו] לֹא יְרַחֵם כִּי כֻלּוֹ חָנֵף וּמֵרַע וְכׇל פֶּה דּוֹבֵר נְבָלָה בְּכׇל זֹאת לֹא שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה״.

Due to the sin of vulgar speech, troubles abound, and harsh decrees are renewed, and the youth among the enemies of Israel, a euphemistic reference to Israel, die, and orphans and widows cry out for help and are not answered, as it is stated: “Therefore the Lord shall have no joy in their young men, neither shall He have compassion on their fatherless and widows; for everyone is ungodly and an evildoer, and every mouth speaks wantonness. For all this His anger is not turned away, but His hand is stretched out still” (Isaiah 9:16).

מַאי ״וְעוֹד יָדוֹ נְטוּיָה״ — אָמַר רַבִּי חָנָן בַּר רָבָא: הַכֹּל יוֹדְעִין כַּלָּה לָמָּה נִכְנְסָה לַחוּפָּה. אֶלָּא כׇּל הַמְנַבֵּל פִּיו אֲפִילּוּ חוֹתְמִין עָלָיו גְּזַר דִּין שֶׁל שִׁבְעִים שָׁנָה לְטוֹבָה — הוֹפְכִין עָלָיו לְרָעָה. אָמַר רַבָּה בַּר שֵׁילָא אָמַר רַב חִסְדָּא: כׇּל הַמְנַבֵּל אֶת פִּיו — מַעֲמִיקִין לוֹ גֵּיהִנָּם, שֶׁנֶּאֱמַר: ״שׁוּחָה עֲמוּקָּה פִּי זָרוֹת״. רַב נַחְמָן בַּר יִצְחָק אָמַר: אַף שׁוֹמֵעַ וְשׁוֹתֵק, שֶׁנֶּאֱמַר: ״זְעוּם ה׳ יִפּוֹל שָׁם״.

The Gemara explains: What is the meaning of the phrase: But His hand is stretched out still? Rabbi Ḥanan bar Rava said: Everybody knows why the bride enters the wedding canopy. There is no secret revealed. Nevertheless, anyone who speaks vulgarly about it, even if they, on High, sealed for him a decree of seventy years of good fortune, they will reverse it to bad fortune because of this sin. And Rabba bar Sheila said that Rav Ḥisda said: Anyone who speaks vulgarly, they deepen Gehenna for him, as it is stated: “The mouth that speaks perversity is a deep pit: he that is abhorred of the Lord shall fall therein” (Proverbs 22:14), i.e., Gehenna is deepened for one who speaks vulgarly. Rav Naḥman bar Yitzḥak said: Even one who hears vulgar speech and is silent is punished, as it is stated: “He that is abhorred of the Lord shall fall therein,” even if he himself does not speak at all.

אָמַר רַב אוֹשַׁעְיָא: כׇּל הַמְּמָרֵק עַצְמוֹ לַעֲבֵירָה — חַבּוּרוֹת וּפְצָעִין יוֹצְאִין בּוֹ, שֶׁנֶּאֱמַר: ״חַבּוּרוֹת פֶּצַע תַּמְרוּק בְּרָע״. וְלֹא עוֹד אֶלָּא שֶׁנִּדּוֹן בְּהִדְרוֹקָן: שֶׁנֶּאֱמַר ״וּמַכּוֹת חַדְרֵי בָטֶן״. אָמַר רַב נַחְמָן בַּר יִצְחָק: סִימָן לַעֲבֵירָה הִדְרוֹקָן.

And in a similar vein, Rav Oshaya said: Anyone who prepares himself to commit a sin, wounds and bruises emerge on him, as it is stated: “Sharp wounds for one devoted to evil; so do stripes that reach the inward parts” (Proverbs 20:30). And not only that, but he is sentenced to suffer from the disease of edema [hidrokan], as it is stated: So do stripes that reach the inward parts. Rav Naḥman bar Yitzḥak said: A sign indicating one who committed a sin is the disease hidrokan, which afflicts the inner parts.

תָּנוּ רַבָּנַן: שְׁלֹשָׁה מִינֵי הִדְרוֹקָן הֵן: שֶׁל עֲבֵירָה עָבֶה, וְשֶׁל רָעָב תָּפוּחַ, וְשֶׁל כְּשָׁפִים דַּק.

The Sages taught in a baraita: There are three types of hidrokan: The one that comes as punishment for sin is thick; and that which is the result of hunger is swollen, but not as thick; and the one caused by witchcraft is thin, and the flesh of the sick person becomes thin in other places.

שְׁמוּאֵל הַקָּטָן חָשׁ בֵּיהּ. אֲמַר: רִבּוֹנוֹ שֶׁל עוֹלָם, מִי מֵפִיס? אִיתַּסִּי. אַבָּיֵי חָשׁ בֵּיהּ. אֲמַר רָבָא: יָדַעְנָא בֵּיהּ בְּנַחֲמָנִי דְּמַכְפֵּין נַפְשֵׁיהּ. רָבָא חָשׁ בֵּיהּ. וְהָא רָבָא הוּא דְּאָמַר נְפִישִׁי קְטִילֵי קְדָר מִנְּפִיחֵי כָפָן? שָׁאנֵי רָבָא, דְּאׇנְסִי לֵיהּ רַבָּנַן בְּעִידָּנֵיהּ בְּעַל כּוּרְחֵיהּ.

The Gemara relates: Shmuel HaKatan fell ill with hidrokan. He said: Master of the Universe, who will draw lots, meaning, who will be able to determine that this hidrokan is not the consequence of sin? He was cured. Abaye also fell ill with hidrokan. Rava testified and said about him: I know about Naḥmani, Abaye, that he starves himself and that his hidrokan is the result of hunger. The Gemara relates that Rava fell ill with hidrokan, and they asked: But Rava did not starve himself, and there is no reason to suspect him of sin, and we cannot say that he contracted hidrokan because he did not relieve himself on time. Rava knew to relieve himself, as it is he who said: More have been killed due to the chamber pot, because they were not careful about relieving themselves in a timely manner, than those swollen due to starvation. The Gemara answers: Rava is different because the Sages compel him to remain in place against his will while he lectures. Since he could not relieve himself, he became sick with hidrokan.

תָּנוּ רַבָּנַן: אַרְבָּעָה סִימָנִין הֵן: סִימָן לַעֲבֵירָה — הִדְרוֹקָן, סִימָן לְשִׂנְאַת חִנָּם — יֵרָקוֹן, סִימָן לְגַסּוּת הָרוּחַ — עֲנִיּוּת, סִימָן לְלָשׁוֹן הָרָע — אַסְכָּרָה.

On a related note, the Sages taught in a baraita that there are four signs: A sign of sin is hidrokan, a sign of gratuitous hatred is jaundice, a sign of arrogance is poverty, and a sign of slander is askara.

תָּנוּ רַבָּנַן: אַסְכָּרָה בָּאָה לְעוֹלָם

The Sages taught: Askara comes to the world as punishment

עַל הַמַּעֲשֵׂר. רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי אוֹמֵר: עַל לָשׁוֹן הָרָע. אָמַר רָבָא וְאִיתֵּימָא רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מַאי קְרָאָה — ״וְהַמֶּלֶךְ יִשְׂמַח בֵּאלֹהִים יִתְהַלֵּל כׇּל הַנִּשְׁבָּע בּוֹ כִּי יִסָּכֵר פִּי דוֹבְרֵי שָׁקֶר״.

for neglecting to separate tithes. Rabbi Elazar, son of Rabbi Yosei, says: Askara comes as punishment for slander. Rava said, and some say that it was Rabbi Yehoshua ben Levi who said it: What is the verse that alludes to this? “But the king shall rejoice in God; every one that swears by Him shall glory; for the mouth of them that speak lies shall be stopped” (Psalms 63:12). The punishment for lying is that the mouth will be stopped. Askara affects the mouth along with other parts of the body.

אִיבַּעְיָא לְהוּ: רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי עַל לָשׁוֹן הָרָע קָאָמַר, אוֹ דִילְמָא אַף עַל לָשׁוֹן הָרָע נָמֵי קָאָמַר? תָּא שְׁמַע: כְּשֶׁנִּכְנְסוּ רַבּוֹתֵינוּ לַכֶּרֶם בְּיַבְנֶה הָיָה שָׁם רַבִּי יְהוּדָה וְרַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן נִשְׁאֲלָה שְׁאֵלָה זוֹ בִּפְנֵיהֶם: מַכָּה זוֹ, מִפְּנֵי מָה מַתְחֶלֶת בִּבְנֵי מֵעַיִים וְגוֹמֶרֶת בַּפֶּה? נַעֲנָה רַבִּי יְהוּדָה בְּרַבִּי אִלְעַאי ״רֹאשׁ הַמְדַבְּרִים בְּכָל מָקוֹם״ וְאָמַר: אַף עַל פִּי שֶׁכְּלָיוֹת יוֹעֲצוֹת, וְלֵב מֵבִין, וְלָשׁוֹן מְחַתֵּךְ — פֶּה גּוֹמֵר. נַעֲנָה רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי וְאָמַר: מִפְּנֵי שֶׁאוֹכְלִין בָּהּ דְּבָרִים טְמֵאִין. דְּבָרִים טְמֵאִים סָלְקָא דַּעְתָּךְ? אֶלָּא שֶׁאוֹכְלִין בָּהּ דְּבָרִים שֶׁאֵינָן מְתוּקָּנִים. נַעֲנָה רַבִּי שִׁמְעוֹן וְאָמַר: בַּעֲוֹן בִּיטּוּל תּוֹרָה.

A dilemma was raised before those who were sitting in the study hall: Did Rabbi Elazar, son of Rabbi Yosei, say that askara comes as punishment only for slander, or perhaps he said it was also for slander? Come and hear a resolution to this dilemma from that which was taught in a baraita: When our Sages entered the vineyard in Yavne, Rabbi Yehuda, and Rabbi Elazar, son of Rabbi Yosei, and Rabbi Shimon were there, and a question was asked before them with regard to this plague of askara: Why does it begin in the intestines and end in the mouth? Rabbi Yehuda, son of Rabbi Ila’i, who was the head of the speakers in every place, responded and said: Even though the kidneys advise, and the heart understands, and the tongue shapes the voice that emerges from the mouth, still, the mouth completes the formation of the voice. Therefore, the disease begins in the same place that slander begins and it ends in the mouth. Rabbi Elazar, son of Rabbi Yosei, responded and said: This disease ends in the mouth because one eats with it non-kosher things. They immediately wondered about this: Does it enter your mind to say that askara is caused by eating non-kosher food? Are those who eat non-kosher food so numerous? Rather, it comes as a punishment for eating foods that were not ritually prepared, i.e., were not tithed. Rabbi Shimon responded and said: This disease comes as a punishment for the sin of dereliction in the study of Torah.

אָמְרוּ לוֹ: נָשִׁים יוֹכִיחוּ! — שֶׁמְּבַטְּלוֹת אֶת בַּעֲלֵיהֶן. גּוֹיִם יוֹכִיחוּ! — שֶׁמְּבַטְּלִין אֶת יִשְׂרָאֵל. תִּינוֹקוֹת יוֹכִיחוּ! — שֶׁמְּבַטְּלִין אֶת אֲבִיהֶן. תִּינוֹקוֹת שֶׁל בֵּית רַבָּן יוֹכִיחוּ!

They said to him: Women will prove that dereliction in the study of Torah is not the cause, as they are not obligated to study Torah and, nevertheless, they contract askara. He answered them: They are punished because they cause their husbands to be idle from the study of Torah. They said to him: Gentiles will prove that this is not the cause, as they also contract askara even though they are not obligated to study Torah. He answered them: They are also punished because they cause Israel to be idle from the study of Torah. They said to him: Children will prove that this is not the cause, for they are not at all obligated to study Torah and they also suffer from askara. He answered them: They are punished because they cause their fathers to be idle from the study of Torah. They said to him: School children will prove that this is not the cause, as they study Torah and, nevertheless, they suffer from askara.

הָתָם כִּדְרַבִּי גּוּרְיוֹן, דְּאָמַר רַבִּי גּוּרְיוֹן וְאִיתֵּימָא רַב יוֹסֵף בְּרַבִּי שְׁמַעְיָה: בִּזְמַן שֶׁהַצַּדִּיקִים בַּדּוֹר — צַדִּיקִים נִתְפָּסִים עַל הַדּוֹר, אֵין צַדִּיקִים בַּדּוֹר — תִּינוֹקוֹת שֶׁל בֵּית רַבָּן נִתְפָּסִים עַל הַדּוֹר. אָמַר רַבִּי יִצְחָק בַּר זְעֵירִי, וְאָמְרִי לַהּ אָמַר רַבִּי שִׁמְעוֹן בֶּן נְזִירָא: מַאי קְרָאָה — ״אִם לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי לָךְ בְּעִקְבֵי הַצֹּאן וְגוֹ׳״, וְאָמְרִינַן: גְּדָיִים הַמְמוּשְׁכָּנִין עַל הָרוֹעִים. שְׁמַע מִינַּהּ: אַף עַל לָשׁוֹן הָרָע נָמֵי קָאָמַר — שְׁמַע מִינַּהּ.

The Gemara answers: There, it must be understood in accordance with the statement of Rabbi Guryon, as Rabbi Guryon said, and some say that it was Rav Yosef, son of Rabbi Shemaya, who said it: At a time when there are righteous people in the generation, the righteous are seized, i.e., they die or suffer, for the sins of the generation. If there are no righteous people in the generation, school children, who are also without sin, are seized for the sins of the generation. Rabbi Yitzḥak bar Ze’iri said, and some say that Rabbi Shimon ben Nezira said: What is the verse that alludes to this? “If you know not, you fairest among women, go your way forth by the footsteps of the flock and feed your kids, beside the shepherds’ tents [mishkenot]” (Song of Songs 1:8). And we say in explanation of this verse: They are the lambs that are taken as collateral [hamemushkanin], which is etymologically similar to the word mishkenot, in place of the shepherds. If the shepherds and leaders of the generation corrupt the multitudes, young children die because of their sins. With regard to the dilemma, conclude from it that Rabbi Elazar, son of Rabbi Yosei, said that the illness of askara also results from slander, as the baraita provides an additional cause of the illness. The Gemara comments: Indeed, conclude from it.

וְאַמַּאי קָרוּ לֵיהּ ״רֹאשׁ הַמְדַבְּרִים בְּכָל מָקוֹם״? דְּיָתְבִי רַבִּי יְהוּדָה וְרַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן, וְיָתֵיב יְהוּדָה בֶּן גֵּרִים גַּבַּיְיהוּ. פָּתַח רַבִּי יְהוּדָה וְאָמַר: כַּמָּה נָאִים מַעֲשֵׂיהֶן שֶׁל אוּמָּה זוֹ: תִּקְּנוּ שְׁוָוקִים, תִּקְּנוּ גְּשָׁרִים, תִּקְנוּ מֶרְחֲצָאוֹת. רַבִּי יוֹסֵי שָׁתַק. נַעֲנָה רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וְאָמַר: כׇּל מַה שֶּׁתִּקְּנוּ, לֹא תִּקְּנוּ אֶלָּא לְצוֹרֶךְ עַצְמָן. תִּקְּנוּ שְׁוָוקִין — לְהוֹשִׁיב בָּהֶן זוֹנוֹת, מֶרְחֲצָאוֹת — לְעַדֵּן בָּהֶן עַצְמָן, גְּשָׁרִים — לִיטּוֹל מֵהֶן מֶכֶס. הָלַךְ יְהוּדָה בֶּן גֵּרִים וְסִיפֵּר דִּבְרֵיהֶם, וְנִשְׁמְעוּ לַמַּלְכוּת. אָמְרוּ: יְהוּדָה שֶׁעִילָּה — יִתְעַלֶּה. יוֹסֵי שֶׁשָּׁתַק — יִגְלֶה לְצִיפּוֹרִי. שִׁמְעוֹן שֶׁגִּינָּה — יֵהָרֵג.

In this baraita Rabbi Yehuda is described as head of the speakers in every place. The Gemara asks: And why did they call him head of the speakers in every place? The Gemara relates that this resulted due to an incident that took place when Rabbi Yehuda and Rabbi Yosei and Rabbi Shimon were sitting, and Yehuda, son of converts, sat beside them. Rabbi Yehuda opened and said: How pleasant are the actions of this nation, the Romans, as they established marketplaces, established bridges, and established bathhouses. Rabbi Yosei was silent. Rabbi Shimon ben Yoḥai responded and said: Everything that they established, they established only for their own purposes. They established marketplaces, to place prostitutes in them; bathhouses, to pamper themselves; and bridges, to collect taxes from all who pass over them. Yehuda, son of converts, went and related their statements to his household, and those statements continued to spread until they were heard by the monarchy. They ruled and said: Yehuda, who elevated the Roman regime, shall be elevated and appointed as head of the Sages, the head of the speakers in every place. Yosei, who remained silent, shall be exiled from his home in Judea as punishment, and sent to the city of Tzippori in the Galilee. And Shimon, who denounced the government, shall be killed.

אֲזַל הוּא וּבְרֵיהּ, טְשׁוֹ בֵּי מִדְרְשָׁא. כׇּל יוֹמָא הֲוָה מַתְיָא לְהוּ דְּבֵיתְהוּ רִיפְתָּא וְכוּזָא דְמַיָּא וְכָרְכִי. כִּי תְּקֵיף גְּזֵירְתָא אֲמַר לֵיהּ לִבְרֵיהּ: נָשִׁים דַּעְתָּן קַלָּה עֲלֵיהֶן, דִילְמָא מְצַעֲרִי לַהּ וּמְגַלְּיָא לַן. אֲזַלוּ טְשׁוֹ בִּמְעָרְתָּא. אִיתְרְחִישׁ נִיסָּא אִיבְּרִי לְהוּ חָרוּבָא וְעֵינָא דְמַיָּא, וַהֲווֹ מַשְׁלְחִי מָנַיְיהוּ וַהֲווֹ יָתְבִי עַד צַוְּארַיְיהוּ בְּחָלָא. כּוּלֵּי יוֹמָא גָּרְסִי. בְּעִידָּן צַלּוֹיֵי לָבְשִׁי מִיכַּסּוּ וּמְצַלּוּ, וַהֲדַר מַשְׁלְחִי מָנַיְיהוּ כִּי הֵיכִי דְּלָא לִיבְלוּ. אִיתִּיבוּ תְּרֵיסַר שְׁנֵי בִּמְעָרְתָּא. אֲתָא אֵלִיָּהוּ וְקָם אַפִּיתְחָא דִמְעָרְתָּא, אֲמַר: מַאן לוֹדְעֵיהּ לְבַר יוֹחַי דְּמִית קֵיסָר וּבְטִיל גְּזֵירְתֵיהּ.

Rabbi Shimon bar Yoḥai and his son, Rabbi Elazar, went and hid in the study hall. Every day Rabbi Shimon’s wife would bring them bread and a jug of water and they would eat. When the decree intensified, Rabbi Shimon said to his son: Women are easily impressionable and, therefore, there is room for concern lest the authorities torture her and she reveal our whereabouts. They went and they hid in a cave. A miracle occurred and a carob tree was created for them as well as a spring of water. They would remove their clothes and sit covered in sand up to their necks. They would study Torah all day in that manner. At the time of prayer, they would dress, cover themselves, and pray, and they would again remove their clothes afterward so that they would not become tattered. They sat in the cave for twelve years. Elijah the Prophet came and stood at the entrance to the cave and said: Who will inform bar Yoḥai that the emperor died and his decree has been abrogated?

נְפַקוּ, חֲזוֹ אִינָשֵׁי דְּקָא כָּרְבִי וְזָרְעִי, אָמְרִין: מַנִּיחִין חַיֵּי עוֹלָם וְעוֹסְקִין בְּחַיֵּי שָׁעָה. כׇּל מָקוֹם שֶׁנּוֹתְנִין עֵינֵיהֶן מִיָּד נִשְׂרָף. יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶם: לְהַחֲרִיב עוֹלָמִי יְצָאתֶם?! חִיזְרוּ לִמְעָרַתְכֶם! הֲדוּר אֲזוּל אִיתִּיבוּ תְּרֵיסַר יַרְחֵי שַׁתָּא. אָמְרִי: מִשְׁפַּט רְשָׁעִים בְּגֵיהִנָּם שְׁנֵים עָשָׂר חֹדֶשׁ. יָצְתָה בַּת קוֹל וְאָמְרָה: צְאוּ מִמְּעָרַתְכֶם! נְפַקוּ. כָּל הֵיכָא דַּהֲוָה מָחֵי רַבִּי אֶלְעָזָר, הֲוָה מַסֵּי רַבִּי שִׁמְעוֹן. אָמַר לוֹ: בְּנִי, דַּי לָעוֹלָם אֲנִי וְאַתָּה.

They emerged from the cave, and saw people who were plowing and sowing. Rabbi Shimon bar Yoḥai said: These people abandon eternal life of Torah study and engage in temporal life for their own sustenance. The Gemara relates that every place that Rabbi Shimon and his son Rabbi Elazar directed their eyes was immediately burned. A Divine Voice emerged and said to them: Did you emerge from the cave in order to destroy My world? Return to your cave. They again went and sat there for twelve months. They said: The judgment of the wicked in Gehenna lasts for twelve months. Surely their sin was atoned in that time. A Divine Voice emerged and said to them: Emerge from your cave. They emerged. Everywhere that Rabbi Elazar would strike, Rabbi Shimon would heal. Rabbi Shimon said to Rabbi Elazar: My son, you and I suffice for the entire world, as the two of us are engaged in the proper study of Torah.

בַּהֲדֵי פַּנְיָא דְּמַעֲלֵי שַׁבְּתָא חֲזוֹ הָהוּא סָבָא דַּהֲוָה נָקֵיט תְּרֵי מַדָּאנֵי אָסָא וְרָהֵיט בֵּין הַשְּׁמָשׁוֹת. אֲמַרוּ לֵיהּ: הָנֵי לְמָה לָךְ? אֲמַר לְהוּ: לִכְבוֹד שַׁבָּת. וְתִיסְגֵּי לָךְ בְּחַד! — חַד כְּנֶגֶד ״זָכוֹר״ וְחַד כְּנֶגֶד ״שָׁמוֹר״. אֲמַר לֵיהּ לִבְרֵיהּ: חֲזִי כַּמָּה חֲבִיבִין מִצְוֹת עַל יִשְׂרָאֵל. אִיְּתִיבָה דַּעְתַּיְיהוּ.

As the sun was setting on Shabbat eve, they saw an elderly man who was holding two bundles of myrtle branches and running at twilight. They said to him: Why do you have these? He said to them: In honor of Shabbat. They said to him: And let one suffice. He answered them: One is corresponding to: “Remember the Shabbat day, to keep it holy” (Exodus 20:8), and one is corresponding to: “Observe the Shabbat day, to keep it holy” (Deuteronomy 5:12). Rabbi Shimon said to his son: See how beloved the mitzvot are to Israel. Their minds were put at ease and they were no longer as upset that people were not engaged in Torah study.

שְׁמַע רַבִּי פִּנְחָס בֶּן יָאִיר חַתְנֵיהּ וּנְפַק לְאַפֵּיהּ. עַיְּילֵיהּ לְבֵי בָנֵי, הֲוָה קָא אָרֵיךְ לֵיהּ לְבִישְׂרֵיהּ. חֲזָא דַּהֲוָה בֵּיהּ פִּילֵי בְּגוּפֵיהּ. הֲוָה קָא בָכֵי וְקָא נָתְרָן דִּמְעָת עֵינֵיהּ וְקָמְצַוְּחָא לֵיהּ. אָמַר לוֹ: אוֹי לִי שֶׁרְאִיתִיךָ בְּכָךְ. אָמַר לוֹ: אַשְׁרֶיךָ שֶׁרְאִיתַנִי בְּכָךְ, שֶׁאִילְמָלֵא לֹא רְאִיתַנִי בְּכָךְ — לֹא מָצָאתָ בִּי כָּךְ. דְּמֵעִיקָּרָא כִּי הֲוָה מַקְשֵׁי רַבִּי שִׁמְעוֹן בֶּן יוֹחַי קוּשְׁיָא, הֲוָה מְפָרֵק לֵיהּ רַבִּי פִּנְחָס בֶּן יָאִיר תְּרֵיסַר פֵּירוּקֵי. לְסוֹף, כִּי הֲוָה מַקְשֵׁי רַבִּי פִּנְחָס בֶּן יָאִיר קוּשְׁיָא — הֲוָה מְפָרֵק לֵיהּ רַבִּי שִׁמְעוֹן בֶּן יוֹחַי עֶשְׂרִין וְאַרְבְּעָה פֵּירוּקֵי.

Rabbi Pineḥas ben Ya’ir, Rabbi Shimon’s son-in-law, heard and went out to greet him. He brought him into the bathhouse and began tending to his flesh. He saw that Rabbi Shimon had cracks in the skin on his body. He was crying, and the tears fell from his eyes and caused Rabbi Shimon pain. Rabbi Pineḥas said to Rabbi Shimon, his father-in-law: Woe is me, that I have seen you like this. Rabbi Shimon said to him: Happy are you that you have seen me like this, as had you not seen me like this, you would not have found in me this prominence in Torah, as the Gemara relates: At first, when Rabbi Shimon ben Yoḥai would raise a difficulty, Rabbi Pineḥas ben Ya’ir would respond to his question with twelve answers. Ultimately, when Rabbi Pineḥas ben Ya’ir would raise a difficulty, Rabbi Shimon ben Yoḥai would respond with twenty-four answers.

אֲמַר: הוֹאִיל וְאִיתְרְחִישׁ נִיסָּא אֵיזִיל אַתְקֵין מִילְּתָא. דִּכְתִיב: ״וַיָּבֹא יַעֲקֹב שָׁלֵם״, וְאָמַר רַב: שָׁלֵם בְּגוּפוֹ, שָׁלֵם בְּמָמוֹנוֹ, שָׁלֵם בְּתוֹרָתוֹ. ״וַיִּחַן אֶת פְּנֵי הָעִיר״, אָמַר רַב: מַטְבֵּעַ תִּיקֵּן לָהֶם, וּשְׁמוּאֵל אָמַר: שְׁוָוקִים תִּיקֵּן לָהֶם, וְרַבִּי יוֹחָנָן אָמַר: מֶרְחֲצָאוֹת תִּיקֵּן לָהֶם. אֲמַר: אִיכָּא מִילְּתָא דְּבָעֵי לְתַקּוֹנֵי? אֲמַרוּ לֵיהּ: אִיכָּא דּוּכְתָּא דְּאִית בֵּיהּ סְפֵק טוּמְאָה

Rabbi Shimon said: Since a miracle transpired for me, I will go and repair something for the sake of others in gratitude for God’s kindness, as it is written: “And Jacob came whole to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and he graced the countenance of the city” (Genesis 33:18). Rav said, the meaning of: And Jacob came whole, is: Whole in his body, whole in his money, whole in his Torah. And what did he do? And he graced the countenance of the city; he performed gracious acts to benefit the city. Rav said: Jacob established a currency for them. And Shmuel said: He established marketplaces for them. And Rabbi Yoḥanan said: He established bathhouses for them. In any event, clearly one for whom a miracle transpires should perform an act of kindness for his neighbors as a sign of gratitude. He said: Is there something that needs repair? They said to him: There is a place where there is uncertainty with regard to ritual impurity