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Today's Daf Yomi

December 6, 2015 | 讻状讚 讘讻住诇讜 转砖注状讜

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

Sotah 41

The Kohen Gadol reads from the Torah聽on Yom Kippur. 聽The king reads from the Torah at the hakhel ceremony once every seven years. 聽Details of these ceremonies are discussed.

Study Guide Sotah 41

讜讬拽专讗 讘讜 诇驻谞讬 讛专讞讜讘 讗砖专 诇驻谞讬 砖注专 讛诪讬诐 讗诪专 专讘 讞住讚讗 讘注讝专转 谞砖讬诐

鈥淎nd he read there before the broad place that was before the Gate of the Water鈥 (Nehemiah 8:3). According to this opinion, the High Priest would read from the Torah in the Temple courtyard. Rav 岣sda says in response: The baraita also means that the reading takes place in the women鈥檚 courtyard.

讜拽讜专讗 讗讞专讬 诪讜转 讜讗讱 讘注砖讜专 讜专诪讬谞讛讬 诪讚诇讙讬谉 讘谞讘讬讗 讜讗讬谉 诪讚诇讙讬谉 讘转讜专讛

搂 It is taught in the mishna that the High Priest receives the Torah scroll and reads the Torah portion beginning with the verse: 鈥淎fter the death鈥 (Leviticus 16:1), and the portion beginning with the verse: 鈥淏ut on the tenth鈥 (Leviticus 23:26). Since these two portions are not adjacent to each other, the High Priest skips the section between the two portions. The Gemara raises a contradiction from a mishna (Megilla 24a): One may skip sections when reading the haftara in the Prophets, but one may not skip sections when reading in the Torah.

讗诪专 讗讘讬讬 诇讗 拽砖讬讗 讻讗谉 讘讻讚讬 砖讬驻住讜拽 讛转讜专讙诪谉 讻讗谉 讘讻讚讬 砖诇讗 讬驻住讜拽 讛转讜专讙诪谉

Abaye said: This is not difficult. There, in the mishna in tractate Megilla that teaches that one may not skip, the intention is that one should not skip if the sections are so far apart from one another that the delay caused by doing so will be of such length that the translator who recites the Aramaic translation will conclude his translation before the next section is reached. However, in the case of the mishna here, it is permitted to skip verses because the two passages are in close proximity to one another. The delay caused is of such short length that the translator will still not conclude his translation.

讜讛讗 注诇讛 拽转谞讬 诪讚诇讙讬谉 讘谞讘讬讗 讜讗讬谉 诪讚诇讙讬谉 讘转讜专讛 讜注讚 讻诪讛 诪讚诇讙讬谉 注讚 讻讚讬 砖诇讗 讬驻住讜拽 讛转讜专讙诪谉 诪讻诇诇 讚讘转讜专讛 讻诇诇 讻诇诇 诇讗

The Gemara challenges this resolution: But isn鈥檛 it taught about this mishna in a baraita: One may skip sections when reading in the Prophets, but one may not skip sections when reading in the Torah. And how much may one skip from one passage to another in the Prophets? One may skip when the section skipped is of such short length that when the furling of the scroll is completed the translator will still not have concluded his translation. By inference, when reading in the Torah one may not skip at all.

讗诇讗 讗诪专 讗讘讬讬 诇讗 拽砖讬讗 讻讗谉 讘注谞讬谉 讗讞讚 讻讗谉 讘砖谞讬 注谞讬讬谞讬谉

Rather, Abaye said another explanation: This is not difficult. In the mishna here, it is permitted to skip because both passages pertain to a single topic. There, in the mishna in tractate Megilla that teaches that one may not skip, the halakha is referring to a case where the passages pertain to two different topics.

讜讛转谞讬讗 诪讚诇讙讬谉 讘转讜专讛 讘注谞讬谉 讗讞讚 讜讘谞讘讬讗 讘砖谞讬 注谞讬讬谞讬谉 讜讻讗谉 讜讻讗谉 讘讻讚讬 砖诇讗 讬驻住讜拽 讛转讜专讙诪谉

And this is as it is taught in a baraita: One may skip sections when reading in the Torah when both sections pertain to a single topic, and in the Prophets one may skip from one section to another even if they pertain to two different topics. And both here and there, one may skip only when the section skipped is of such short length that when the furling of the scroll is completed the translator will still not have concluded his translation.

讜讗讬谉 诪讚诇讙讬谉 诪谞讘讬讗 诇谞讘讬讗 讜讘谞讘讬讗 砖诇 砖谞讬诐 注砖专 诪讚诇讙讬谉 讜讘诇讘讚 砖诇讗 讬讚诇讙 诪住讜祝 讛住驻专 诇转讞讬诇转讜

And one may not skip from one book of the Prophets to another book of the Prophets, even if both pertain to the same topic. But among the books of the Twelve Prophets one may skip, provided that one does not skip from the end of the book to its beginning. Rather, if one wishes to read from several of the Twelve Prophets, he must read the passages in the order that they are written.

讜讙讜诇诇 讗转 讛转讜专讛 讜诪谞讬讞讛 讘讞讬拽讜 讻讜壮 讜讻诇 讻讱 诇诪讛 砖诇讗 诇讛讜爪讬讗 诇注讝 注诇 住驻专 转讜专讛

搂 It is taught in the mishna: And he furls the Torah scroll, and places it on his bosom, and says: More than what I have read before you is written here. The Gemara comments: And why must he say all of this? It is so as to not cast aspersions on the Torah scroll, because people might think the portion that he read by heart is not written there.

讜讘注砖讜专 砖讘讞讜诪砖 讛驻拽讜讚讬诐 拽讜专讗 注诇 驻讛 讜诇讬讻专讻讬讛 诇住驻专 讜诇讬拽专讬 讗诪专 专讘 讛讜谞讗 讘专 讬讛讜讚讛 讗诪专 专讘 砖砖转 诇驻讬 砖讗讬谉 讙讜诇诇讬谉 住驻专 转讜专讛 讘爪讘讜专

It is stated in the mishna that he reads by heart the portion beginning with: 鈥淎nd on the tenth,鈥 from the book of Numbers (29:7鈥11). The Gemara asks: But let him furl the Torah scroll to that portion and read it from the text. Rav Huna bar Yehuda says that Rav Sheshet says: This is not done because one may not furl a Torah scroll in public, out of respect for the congregation.

讜诇讬转讬 住驻专 转讜专讛 讗讞专讬谞讗 讜诇讬拽专讬 专讘 讛讜谞讗 讘专 讬讛讜讚讛 讗诪专 诪砖讜诐 驻讙诪讜 砖诇 专讗砖讜谉 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讗诪专 诇驻讬 砖讗讬谉 诪讘专讻讬谉 讘专讻讛 砖讗讬谞讛 爪专讬讻讛

The Gemara asks: But why not let them bring another Torah scroll that has previously been furled to that portion and read from it? Rav Huna bar Yehuda says: People might then mistakenly think that the second scroll was brought due to a flaw that was found in the first scroll. Rabbi Shimon ben Lakish says: Another scroll is not brought because then the High Priest will need to recite an additional blessing over it, and one may not recite a blessing that is unnecessary.

讜诪讬 讞讬讬砖讬谞谉 诇驻讙诪讗 讜讛讗诪专 专讘讬 讬爪讞拽 谞驻讞讗 专讗砖 讞讚砖 讟讘转 砖讞诇 诇讛讬讜转 讘砖讘转 诪讘讬讗 砖诇砖 转讜专讜转 讜拽讜专讗 讗讞转 诪注谞讬讬谞讜 砖诇 讬讜诐 讜讗讞转 砖诇 专讗砖 讞讚砖 讜讗讞转 讘砖诇 讞谞讜讻讛

The Gemara questions Rav Huna bar Yehuda鈥檚 answer: But are we really concerned that people will think that there is a flaw in the first scroll? But didn鈥檛 Rabbi Yitz岣k Nappa岣 say: When the New Moon of Tevet, which always occurs during Hanukkah, occurs on Shabbat, one brings three Torah scrolls. And he reads from one scroll the topic of the day, i.e., the weekly portion; and from one scroll the portion of the New Moon; and from one scroll the portion of Hanukkah. It is apparent from the statement of Rabbi Yitz岣k Nappa岣 that many Torah scrolls may be used, and there is no concern that people will mistakenly think that one or more has a flaw.

转诇转讗 讙讘专讬 讘转诇转讗 住讬驻专讬 诇讬讻讗 驻讙诪讗 讞讚 讙讘专讗 讘转专讬 住讬驻专讬 讗讬讻讗 驻讙诪讗

The Gemara answers: When three men read from three scrolls, there is no concern that people will think that one of the scrolls has a flaw, since people assume that it is befitting for each individual to read from his own scroll. However, when one man reads from two different Torah scrolls, there is a concern that people will think that the first scroll has a flaw, and they will not realize that this was done only to avoid forcing the community to wait while the scroll is furled.

讜诪讘专讱 注诇讬讛 砖诪谞讛 讘专讻讜转 讻讜壮 转谞讜 专讘谞谉 [诪讘专讻讬谉] 注诇 讛转讜专讛 讻讚专讱 砖诪讘专讻讬谉 讘讘讬转 讛讻谞住转 讜注诇 讛注讘讜讚讛 讜注诇 讛讛讜讚讗讛 讜注诇 诪讞讬诇转 注讜谉 讻转讬拽谞谉 注诇 讛诪拽讚砖 讘驻谞讬 注爪诪讜 讜注诇 讛讻讛谞讬诐 讘驻谞讬 注爪诪谉 注诇 讬砖专讗诇 讘驻谞讬 注爪诪谉 讜注诇 讬专讜砖诇讬诐 讘驻谞讬 注爪诪讛

搂 It is taught in the mishna: And after the reading the High Priest recites eight blessings. The Sages taught that these are the eight blessings: He recites a blessing concerning the Torah in the usual way one recites a blessing in the synagogue, and he recites the three blessings concerning the Temple service, and concerning thanksgiving, and concerning forgiveness for iniquity, and all are recited in accordance with their established forms in the Amida prayer. He recites the blessing concerning the Temple in and of itself, the blessing concerning the priests in and of itself, the blessing concerning the Jewish people in and of itself, and the blessing concerning Jerusalem in and of itself.

讜讛砖讗专 转驻诇讛 转谞讜 专讘谞谉 讛砖讗专 转驻诇讛 转讞谞讛 专谞讛 讜讘拽砖讛 砖注诪讱 讬砖专讗诇 爪专讬讻讬谉 诇讬讜讜砖注 讜讞讜转诐 讘砖讜诪注 转驻诇讛 诪讻讗谉 讜讗讬诇讱 讻诇 讗讞讚 讜讗讞讚 诪讘讬讗 住驻专 转讜专讛 诪转讜讱 讘讬转讜 讜拽讜专讗 讘讜 讜讻诇 讻讱 诇诪讛 讻讚讬 诇讛专讗讜转 讞讝讜转讜 诇专讘讬诐

With regard to the end of the mishna, which states: And the rest of the prayer, the Sages taught: The text of the rest of the prayer is as follows: A supplication, a song, and a request that Your people, Israel, are in need of redemption. And he concludes the blessing with: Blessed are You, Lord, the One Who hears prayer. From this point forward, each and every person present brings a Torah scroll from his home and reads from it. And why do all these people bring their personal Torah scrolls? Everyone brings his own in order to show its beautiful appearance to the public, as a way of showing fondness for the mitzva.

诪转谞讬壮 驻专砖转 讛诪诇讱 讻讬爪讚 诪讜爪讗讬 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 讘砖诪讬谞讬 讘诪讜爪讗讬 砖讘讬注讬转 注讜砖讬谉 诇讜 讘讬诪讛 砖诇 注抓 讘注讝专讛 讜讛讜讗 讬讜砖讘 注诇讬讛 砖谞讗诪专 诪拽抓 砖讘注 砖谞讬诐 讘诪注讚 讜讙讜壮

MISHNA: How is the portion of the Torah that is read by the king recited at the assembly, when all the Jewish people would assemble? At the conclusion of the first day of the festival of Sukkot, on the eighth, after the conclusion of the Sabbatical Year, they make a wooden platform for the king in the Temple courtyard, and he sits on it, as it is stated: 鈥淎t the end of every seven years, in the Festival of the Sabbatical Year鈥 (Deuteronomy 31:10).

讞讝谉 讛讻谞住转 谞讜讟诇 住驻专 转讜专讛 讜谞讜转谞讛 诇专讗砖 讛讻谞住转 讜专讗砖 讛讻谞住转 谞讜转谞讛 诇住讙谉 讜讛住讙谉 谞讜转谞讛 诇讻讛谉 讙讚讜诇 讜讻讛谉 讙讚讜诇 谞讜转谞讛 诇诪诇讱 讜讛诪诇讱 注讜诪讚 讜诪拽讘诇 讜拽讜专讗 讬讜砖讘

The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue that stands on the Temple Mount. And the head of the synagogue gives it to the deputy High Priest, and the deputy High Priest gives it to the High Priest, and the High priest gives it to the king. And the king stands, and receives the Torah scroll, and reads from it while sitting.

讗讙专讬驻住 讛诪诇讱 注诪讚 讜拽讘诇 讜拽专讗 注讜诪讚 讜砖讘讞讜讛讜 讞讻诪讬诐 讜讻砖讛讙讬注 诇诇讗 转讜讻诇 诇转转 注诇讬讱 讗讬砖 谞讻专讬 讝诇讙讜 注讬谞讬讜 讚诪注讜转 讗诪专讜 诇讜 讗诇 转转讬专讗 讗讙专讬驻住 讗讞讬谞讜 讗转讛 讗讞讬谞讜 讗转讛

King Agrippa arose, and received the Torah scroll, and read from it while standing, and the Sages praised him for this. And when Agrippa arrived at the verse in the portion read by the king that states: 鈥淵ou may not appoint a foreigner over you鈥 (Deuteronomy 17:15), tears flowed from his eyes, because he was a descendant of the house of Herod and was not of Jewish origin. The entire nation said to him: Fear not, Agrippa. You are our brother, you are our brother.

讜拽讜专讗 诪转讞讬诇转 讗诇讛 讛讚讘专讬诐 注讚 砖诪注 讜砖诪注 讜讛讬讛 讗诐 砖诪注 注砖专 转注砖专 讻讬 转讻诇讛 诇注砖专 讜驻专砖转 讛诪诇讱 讜讘专讻讜转 讜拽诇诇讜转 注讚 砖讙讜诪专 讻诇 讛驻专砖讛

And the king reads from the beginning of Deuteronomy, from the verse that states: 鈥淎nd these are the words鈥 (Deuteronomy 1:1), until the words: 鈥淗ear, O Israel鈥 (Deuteronomy 6:4). And he then reads the sections beginning with: 鈥淗ear, O Israel鈥 (Deuteronomy 6:4鈥9), 鈥淎nd it shall come to pass, if you shall hearken鈥 (Deuteronomy 11:13鈥21), 鈥淵ou shall tithe鈥 (Deuteronomy 14:22鈥29), 鈥淲hen you have made an end of the tithing鈥 (Deuteronomy 26:12鈥15), and the passage concerning the appointment of a king (Deuteronomy 17:14鈥20), and the blessings and curses (Deuteronomy 28), until he finishes the entire portion.

讘专讻讜转 砖讻讛谉 讙讚讜诇 诪讘专讱 讗讜转谉 讛诪诇讱 诪讘专讱 讗讜转谉 讗诇讗 砖谞讜转谉 砖诇 专讙诇讬诐 转讞转 诪讞讬诇转 讛注讜谉

The same blessings that the High Priest recites on Yom Kippur, the king recites at this ceremony, but he delivers a blessing concerning the Festivals in place of the blessing concerning forgiveness for iniquity.

讙诪壮 讘砖诪讬谞讬 住诇拽讗 讚注转讱 讗讬诪讗 讘砖诪讬谞讬转

GEMARA: The mishna states that the assembly takes place on the eighth. The Gemara asks: Does it enter your mind that the assembly takes place on the eighth day of the festival of Sukkot? The mishna clearly states that the ceremony takes place at the conclusion of the first day of the Festival. Rather, say that it takes place during the eighth year of the Sabbatical cycle.

讜讻诇 讛谞讬 诇诪讛 诇讬

The verse describes in detail when the assembly takes place: 鈥淎t the end of every seven years, in the Festival of the Sabbatical Year, in the festival of Sukkot, when all Israel comes to appear before the Lord your God鈥 (Deuteronomy 31:10鈥11). The Gemara asks: And why do I need all these details?

爪专讬讻讬 讚讗讬 讻转讘 专讞诪谞讗 诪拽抓 讛讜讛 讗诪讬谞讗 谞讬诪谞讜 诪讛砖转讗 讜讗祝 注诇 讙讘 讚诇讗 诪转专诪讬 讘砖诪讬讟讛 讻转讘 专讞诪谞讗 砖诪讟讛

The Gemara answers: All of these details are necessary, as, if the Merciful One had written only 鈥渁t the end of every seven years鈥 (Deuteronomy 31:10), I would have said that we count from now, i.e., from when this was said, and that the tally of years begins from the fortieth year in the wilderness, even though by this calculation the assembly would not occur in the Sabbatical Year. Therefore, the Merciful One writes: 鈥淭he Sabbatical Year.鈥

讜讗讬 讻转讘 专讞诪谞讗 砖诪讟讛 讛讜讛 讗诪讬谞讗 讘住讜祝 砖诪讬讟讛 讻转讘 专讞诪谞讗 讘诪注讚

And if the Merciful One had written only the phrase: At the end of every seven years of the 鈥淪abbatical Year,鈥 I would have said that it takes place at the end of the Sabbatical Year. Therefore, the Merciful One writes: 鈥淚n the Festival,鈥 and the first Festival following the Sabbatical Year is in the month of Tishrei.

讜讗讬 讻转讘 讘诪注讚 讛讜讛 讗诪讬谞讗 诪专讬砖 砖转讗 讻转讘 专讞诪谞讗 讘讞讙 讛住讻讜转

And if the Torah had written only: 鈥淎t the end of every seven years in the Festival of the Sabbatical Year,鈥 I would have said that it takes place on the festival of Rosh Hashanah, which is on the first day of Tishrei. Therefore, the Merciful One also writes: 鈥淚n the festival of Sukkot.鈥

讜讗讬 讻转讘 专讞诪谞讗 讘讞讙 讛住讻讜转 讛讜讛 讗诪讬谞讗 讗驻讬诇讜 讬讜诐 讟讜讘 讗讞专讜谉 讻转讘 专讞诪谞讗 讘讘讜讗 讻诇 讬砖专讗诇

And if the Merciful One had written only: 鈥淚n the festival of Sukkot,鈥 I would have said that it could refer even to the last day of the Festival. Therefore, the Merciful One also writes: 鈥淲hen all Israel comes鈥 (Deuteronomy 31:11),

诪讗转讞诇转讗 讚诪讜注讚

implying that the assembly takes place at the beginning of the Festival, when the entire Jewish people comes to Jerusalem.

讜讞讝谉 讛讻谞住转 谞讜讟诇 住驻专 转讜专讛 讜谞讜转谞讜 诇专讗砖 讛讻谞住转 砖诪注转 诪讬谞讛 讞讜诇拽讬谉 讻讘讜讚 诇转诇诪讬讚 讘诪拽讜诐 讛专讘 讗诪专 讗讘讬讬 讻讜诇讛 诪砖讜诐 讻讘讜讚讜 讚诪诇讱

搂 It is taught in the mishna: And the synagogue attendant takes a Torah scroll and gives it to the head of the synagogue, until it is eventually passed to the king. The Gemara suggests: You can learn from the fact that all of these dignitaries receive the Torah scroll before the king that honor may be given to a student in the presence of the teacher. Abaye said: A proof may not be adduced from here, as the entire process is for the honor of the king, to show that he is removed from ordinary people by many ranks.

讜讛诪诇讱 注讜诪讚 讜诪拽讘诇 讜拽讜专讗 讬讜砖讘 讗讙专讬驻住 讛诪诇讱 注诪讚 讜拽讬讘诇 讜拽专讗 注讜诪讚 注讜诪讚 诪讻诇诇 讚讬讜砖讘 讜讛讗诪专 诪专 讗讬谉 讬砖讬讘讛 讘注讝专讛 讗诇讗 诇诪诇讻讬 讘讬转 讚讜讚 讘诇讘讚 砖谞讗诪专 讜讬讘讗 讛诪诇讱 讚讜讚 讜讬砖讘 诇驻谞讬 讛壮 讜讬讗诪专 讜讙讜壮 讻讚讗诪专 专讘 讞住讚讗 讘注讝专转 谞砖讬诐 讛讻讗 谞诪讬 讘注讝专转 谞砖讬诐

It is taught in the mishna: And the king stands, and receives the Torah scroll, and reads from it while sitting. King Agrippa arose, and received the Torah scroll, and read from it while standing. The Gemara asks: By inference, until that point he had been sitting. But didn鈥檛 the Master say (Tosefta, Sanhedrin 4:4) that sitting in the Temple courtyard is permitted only for kings from the house of David, as it is stated: 鈥淭hen King David went in, and sat before the Lord; and he said: Who am I?鈥 (II聽Samuel 7:18). The Gemara answers: As Rav 岣sda said in a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but in the women鈥檚 courtyard. Here too, the assembly was in the women鈥檚 courtyard.

讜砖讘讞讜讛讜 讞讻诪讬诐 砖讘讞讜讛讜 诪讻诇诇 讚砖驻讬专 注讘讚 讛讗诪专 专讘 讗砖讬 讗驻讬诇讜 诇诪讗谉 讚讗诪专 谞砖讬讗 砖诪讞诇 注诇 讻讘讜讚讜 讻讘讜讚讜 诪讞讜诇 诪诇讱 砖诪讞诇 注诇 讻讘讜讚讜 讗讬谉 讻讘讜讚讜 诪讞讜诇 砖谞讗诪专 砖讜诐 转砖讬诐 注诇讬讱 诪诇讱 砖转讛讗 讗讬诪转讜 注诇讬讱

It is stated in the mishna that King Agrippa read from the Torah while standing, and the Sages praised him for this. The Gemara asks: From the fact that they praised him, can it be concluded that he acted appropriately? Didn鈥檛 Rav Ashi say: Even according to the one who says with regard to a Nasi who relinquished the honor due him, his honor is relinquished, i.e., he may do so, with regard to a king who relinquished the honor due him, his honor is not relinquished, as it is stated: 鈥淵ou shall place a king over you鈥 (Deuteronomy 17:15). This is interpreted to mean that his awe shall be upon you. The Torah establishes that awe is an essential component of kingship, and it is not the prerogative of the king to relinquish it.

诪爪讜讛 砖讗谞讬

The Gemara answers: Since he relinquished his honor for the sake of a mitzva, this situation is different and does not dishonor him.

讜讻砖讛讙讬注 诇诇讗 转讜讻诇 诇转转 转谞讗 诪砖诪讬讛 讚专讘讬 谞转谉 讘讗讜转讛 砖注讛 谞转讞讬讬讘讜 砖讜谞讗讬 讬砖专讗诇 讻诇讬讬讛 砖讛讞谞讬驻讜 诇讜 诇讗讙专讬驻住

The mishna continues: And when Agrippa arrived at the verse: 鈥淵ou may not appoint a foreigner over you鈥 (Deuteronomy 17:15), tears flowed from his eyes because he was a descendant of the house of Herod and was not of Jewish origin. The entire nation said to him: You are our brother. It is taught in the name of Rabbi Natan: At that moment the enemies of the Jewish people, a euphemism for the Jewish people, were sentenced to destruction for flattering Agrippa.

讗诪专 专讘讬 砖诪注讜谉 讘谉 讞诇驻转讗 诪讬讜诐 砖讙讘专 讗讙专讜驻讛 砖诇 讞谞讜驻讛 谞转注讜讜转讜 讛讚讬谞讬谉 讜谞转拽诇拽诇讜 讛诪注砖讬诐 讜讗讬谉 讗讚诐 讬讻讜诇 诇讜诪专 诇讞讘讬专讜 诪注砖讬 讙讚讜诇讬诐 诪诪注砖讬讱

Rabbi Shimon ben 岣lafta says: From the day that the power of flattery prevailed, the judgment has become corrupted, and people鈥檚 deeds have become corrupted, and a person cannot say to another: My deeds are greater than your deeds, as everyone flatters one another and people no longer know the truth.

讚专砖 专讘讬 讬讛讜讚讛 讘专 诪注专讘讗 讜讗讬转讬诪讗 专讘讬 砖诪注讜谉 讘谉 驻讝讬 诪讜转专 诇讛讞谞讬祝 诇专砖注讬诐 讘注讜诇诐 讛讝讛 砖谞讗诪专 诇讗 讬拽专讗 注讜讚 诇谞讘诇 谞讚讬讘 讜诇讻讬诇讬 诇讗 讬讗诪专 砖讜注 诪讻诇诇 讚讘注讜诇诐 讛讝讛 砖专讬

Rabbi Yehuda of the West, Eretz Yisrael, and some say Rabbi Shimon ben Pazi, taught: It is permitted to flatter wicked people in this world, as it is stated concerning the future: 鈥淭he vile person shall no longer be called generous, nor shall the churl be said to be noble鈥 (Isaiah 32:5). By inference, this indicates that in this world it is permitted to flatter them.

专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讗诪专 诪讛讻讗 讻专讗转 驻谞讬 讗诇讛讬诐 讜转专爪谞讬

Rabbi Shimon ben Lakish said that this can be proven from here. Jacob said to Esau: 鈥淚 have seen your face, as one sees the face of angels, and you were pleased with me鈥 (Genesis 33:10). Jacob flattered him by comparing seeing him to seeing a divine vision.

讜驻诇讬讙讗 讚专讘讬 诇讜讬 讚讗诪专 专讘讬 诇讜讬 诪砖诇 砖诇 讬注拽讘 讜注砖讜 诇诪讛 讛讚讘专 讚讜诪讛 诇讗讚诐 砖讝讬诪谉 讗转 讞讘讬专讜 讜讛讻讬专 讘讜 砖诪讘拽砖 诇讛讜专讙讜 讗诪专 诇讜 讟注诐 转讘砖讬诇 讝讛 砖讗谞讬 讟讜注诐 讻转讘砖讬诇 砖讟注诪转讬 讘讘讬转 讛诪诇讱 讗诪专 讬讚注 诇讬讛 诪诇讻讗 诪讬住转驻讬 讜诇讗 拽讟讬诇 诇讬讛

The Gemara notes: And Rabbi Shimon ben Lakish, in interpreting Jacob鈥檚 statement, disagrees with Rabbi Levi, as Rabbi Levi says: With regard to the interaction between Jacob and Esau, to what is this matter comparable? To a person who invited another to his home and the guest realized that he wants to kill him. The guest said to him: The flavor of this dish that I taste is like a dish that I tasted in the king鈥檚 house. The host then said to himself: The king must know him. Therefore, he was afraid and did not kill him. Similarly, when Jacob told Esau that his face is like the face of an angel, he intended to let him know that he had seen angels, in order to instill fear in him so that Esau would not seek to harm him.

讗诪专 专讘讬 讗诇注讝专 讻诇 讗讚诐 砖讬砖 讘讜 讞谞讜驻讛 诪讘讬讗 讗祝 诇注讜诇诐 砖谞讗诪专 讜讞谞驻讬 诇讘 讬砖讬诪讜 讗祝 讜诇讗 注讜讚 讗诇讗 砖讗讬谉 转驻诇转讜 谞砖诪注转 砖谞讗诪专 诇讗 讬砖讜注讜 讻讬 讗住专诐

Rabbi Elazar says: Any person who has flattery in him brings wrath to the world, as it is stated: 鈥淏ut those with flattery in their hearts bring about wrath鈥 (Job 36:13). And moreover, his prayer is not heard, as it is stated in that same verse: 鈥淭hey do not cry for help when He binds them.鈥

(住讬诪谉 讗祝 注讜讘专 讙讬讛谞诐 讘讬讚讜 谞讬讚讛 讙讜诇讛)

The Gemara cites a mnemonic device for the statements of Rabbi Elazar: Wrath, fetus, Gehenna, in his hands, menstruating woman, exiled.

讜讗诪专 专讘讬 讗诇注讝专 讻诇 讗讚诐 砖讬砖 讘讜 讞谞讜驻讛 讗驻讬诇讜 注讜讘专讬谉 砖讘诪注讬 讗诪谉 诪拽诇诇讬谉 讗讜转讜 砖谞讗诪专 讗诪专 诇专砖注 爪讚讬拽 讗转讛 讬拽讘讛讜 注诪讬诐 讬讝注诪讜讛讜 诇讗诪讬诐 讜讗讬谉 拽讜讘 讗诇讗 拽诇诇讛 砖谞讗诪专 诇讗 拽讘讛 讗诇 讜讗讬谉 诇讗讜诐 讗诇讗 注讜讘专讬谉 砖谞讗诪专 讜诇讗诐 诪诇讗诐 讬讗诪抓

And Rabbi Elazar says: Any person who has flattery in him, even fetuses in their mothers鈥 wombs curse him, as it is stated: 鈥淗e who says to the wicked: You are righteous, peoples shall curse him [yikkevuhu], nations [leummim] shall execrate him鈥 (Proverbs 24:24); and kov, the linguistic root of the word yikkevuhu, means only a curse, as it is stated: Balaam explained that he did not curse the Jewish people, as he said: 鈥淗ow can I curse [ekkov] whom God has not cursed [kabbo]?鈥 (Numbers 23:8). And le鈥檕m is homiletically interpreted to mean only fetuses, as it is stated with regard to Jacob and Esau, when they were still in Rebecca鈥檚 womb: 鈥淎nd one people [le鈥檕m] shall be stronger than the other people [le鈥檕m]鈥 (Genesis 25:23).

讜讗诪专 专讘讬 讗诇注讝专 讻诇 讗讚诐 砖讬砖 讘讜 讞谞讜驻讛 谞讜驻诇 讘讙讬讛谞诐 砖谞讗诪专 讛讜讬 讛讗讜诪专讬诐 诇专注 讟讜讘 讜诇讟讜讘 专注 讜讙讜壮 诪讛 讻转讬讘 讗讞专讬讜 诇讻谉 讻讗讻诇 拽砖 诇砖讜谉 讗砖 讜讞砖砖 诇讛讘讛 讬专驻讛 讜讙讜壮

And Rabbi Elazar says: Any person who has flattery in him falls into Gehenna, as it is stated: 鈥淲oe to those who call evil good, and good evil鈥 (Isaiah 5:20). What is written afterward? 鈥淭herefore, as the tongue of fire devours straw, and as the chaff is consumed by the flame鈥 (Isaiah 5:24), meaning that the people described in the earlier verse will end up burning like straw in the fires of Gehenna.

讜讗诪专 专讘讬 讗诇注讝专 讻诇 讛诪讞谞讬祝 诇讞讘讬专讜 住讜祝 谞讜驻诇 讘讬讚讜 讜讗诐 讗讬谞讜 谞讜驻诇 讘讬讚讜 谞讜驻诇 讘讬讚 讘谞讬讜 讜讗诐 讗讬谞讜 谞讜驻诇 讘讬讚 讘谞讬讜 谞讜驻诇 讘讬讚 讘谉 讘谞讜 砖谞讗诪专 讜讬讗诪专 讬专诪讬讛 讛谞讘讬讗 [诇讞谞谞讬讛] 讗诪谉 讻谉 讬注砖讛 讛壮 讬拽诐 讛壮 讗转 讚讘专讬讱 讜讻转讬讘

And Rabbi Elazar says: Anyone who flatters another ultimately falls into his hands. And if he does not fall into his hands, he falls into his children鈥檚 hands. And if he does not fall into his children鈥檚 hands, he falls into his grandchild鈥檚 hands, as it is stated: 鈥淭hen the prophet Jeremiah said to Hananiah鈥men, the Lord should do so, the Lord should perform your words鈥 (Jeremiah 28:5鈥6). This was a form of flattery, as Jeremiah did not explicitly say that Hananiah was a false prophet. And it is written:

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Sotah 41

The William Davidson Talmud | Powered by Sefaria

Sotah 41

讜讬拽专讗 讘讜 诇驻谞讬 讛专讞讜讘 讗砖专 诇驻谞讬 砖注专 讛诪讬诐 讗诪专 专讘 讞住讚讗 讘注讝专转 谞砖讬诐

鈥淎nd he read there before the broad place that was before the Gate of the Water鈥 (Nehemiah 8:3). According to this opinion, the High Priest would read from the Torah in the Temple courtyard. Rav 岣sda says in response: The baraita also means that the reading takes place in the women鈥檚 courtyard.

讜拽讜专讗 讗讞专讬 诪讜转 讜讗讱 讘注砖讜专 讜专诪讬谞讛讬 诪讚诇讙讬谉 讘谞讘讬讗 讜讗讬谉 诪讚诇讙讬谉 讘转讜专讛

搂 It is taught in the mishna that the High Priest receives the Torah scroll and reads the Torah portion beginning with the verse: 鈥淎fter the death鈥 (Leviticus 16:1), and the portion beginning with the verse: 鈥淏ut on the tenth鈥 (Leviticus 23:26). Since these two portions are not adjacent to each other, the High Priest skips the section between the two portions. The Gemara raises a contradiction from a mishna (Megilla 24a): One may skip sections when reading the haftara in the Prophets, but one may not skip sections when reading in the Torah.

讗诪专 讗讘讬讬 诇讗 拽砖讬讗 讻讗谉 讘讻讚讬 砖讬驻住讜拽 讛转讜专讙诪谉 讻讗谉 讘讻讚讬 砖诇讗 讬驻住讜拽 讛转讜专讙诪谉

Abaye said: This is not difficult. There, in the mishna in tractate Megilla that teaches that one may not skip, the intention is that one should not skip if the sections are so far apart from one another that the delay caused by doing so will be of such length that the translator who recites the Aramaic translation will conclude his translation before the next section is reached. However, in the case of the mishna here, it is permitted to skip verses because the two passages are in close proximity to one another. The delay caused is of such short length that the translator will still not conclude his translation.

讜讛讗 注诇讛 拽转谞讬 诪讚诇讙讬谉 讘谞讘讬讗 讜讗讬谉 诪讚诇讙讬谉 讘转讜专讛 讜注讚 讻诪讛 诪讚诇讙讬谉 注讚 讻讚讬 砖诇讗 讬驻住讜拽 讛转讜专讙诪谉 诪讻诇诇 讚讘转讜专讛 讻诇诇 讻诇诇 诇讗

The Gemara challenges this resolution: But isn鈥檛 it taught about this mishna in a baraita: One may skip sections when reading in the Prophets, but one may not skip sections when reading in the Torah. And how much may one skip from one passage to another in the Prophets? One may skip when the section skipped is of such short length that when the furling of the scroll is completed the translator will still not have concluded his translation. By inference, when reading in the Torah one may not skip at all.

讗诇讗 讗诪专 讗讘讬讬 诇讗 拽砖讬讗 讻讗谉 讘注谞讬谉 讗讞讚 讻讗谉 讘砖谞讬 注谞讬讬谞讬谉

Rather, Abaye said another explanation: This is not difficult. In the mishna here, it is permitted to skip because both passages pertain to a single topic. There, in the mishna in tractate Megilla that teaches that one may not skip, the halakha is referring to a case where the passages pertain to two different topics.

讜讛转谞讬讗 诪讚诇讙讬谉 讘转讜专讛 讘注谞讬谉 讗讞讚 讜讘谞讘讬讗 讘砖谞讬 注谞讬讬谞讬谉 讜讻讗谉 讜讻讗谉 讘讻讚讬 砖诇讗 讬驻住讜拽 讛转讜专讙诪谉

And this is as it is taught in a baraita: One may skip sections when reading in the Torah when both sections pertain to a single topic, and in the Prophets one may skip from one section to another even if they pertain to two different topics. And both here and there, one may skip only when the section skipped is of such short length that when the furling of the scroll is completed the translator will still not have concluded his translation.

讜讗讬谉 诪讚诇讙讬谉 诪谞讘讬讗 诇谞讘讬讗 讜讘谞讘讬讗 砖诇 砖谞讬诐 注砖专 诪讚诇讙讬谉 讜讘诇讘讚 砖诇讗 讬讚诇讙 诪住讜祝 讛住驻专 诇转讞讬诇转讜

And one may not skip from one book of the Prophets to another book of the Prophets, even if both pertain to the same topic. But among the books of the Twelve Prophets one may skip, provided that one does not skip from the end of the book to its beginning. Rather, if one wishes to read from several of the Twelve Prophets, he must read the passages in the order that they are written.

讜讙讜诇诇 讗转 讛转讜专讛 讜诪谞讬讞讛 讘讞讬拽讜 讻讜壮 讜讻诇 讻讱 诇诪讛 砖诇讗 诇讛讜爪讬讗 诇注讝 注诇 住驻专 转讜专讛

搂 It is taught in the mishna: And he furls the Torah scroll, and places it on his bosom, and says: More than what I have read before you is written here. The Gemara comments: And why must he say all of this? It is so as to not cast aspersions on the Torah scroll, because people might think the portion that he read by heart is not written there.

讜讘注砖讜专 砖讘讞讜诪砖 讛驻拽讜讚讬诐 拽讜专讗 注诇 驻讛 讜诇讬讻专讻讬讛 诇住驻专 讜诇讬拽专讬 讗诪专 专讘 讛讜谞讗 讘专 讬讛讜讚讛 讗诪专 专讘 砖砖转 诇驻讬 砖讗讬谉 讙讜诇诇讬谉 住驻专 转讜专讛 讘爪讘讜专

It is stated in the mishna that he reads by heart the portion beginning with: 鈥淎nd on the tenth,鈥 from the book of Numbers (29:7鈥11). The Gemara asks: But let him furl the Torah scroll to that portion and read it from the text. Rav Huna bar Yehuda says that Rav Sheshet says: This is not done because one may not furl a Torah scroll in public, out of respect for the congregation.

讜诇讬转讬 住驻专 转讜专讛 讗讞专讬谞讗 讜诇讬拽专讬 专讘 讛讜谞讗 讘专 讬讛讜讚讛 讗诪专 诪砖讜诐 驻讙诪讜 砖诇 专讗砖讜谉 专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讗诪专 诇驻讬 砖讗讬谉 诪讘专讻讬谉 讘专讻讛 砖讗讬谞讛 爪专讬讻讛

The Gemara asks: But why not let them bring another Torah scroll that has previously been furled to that portion and read from it? Rav Huna bar Yehuda says: People might then mistakenly think that the second scroll was brought due to a flaw that was found in the first scroll. Rabbi Shimon ben Lakish says: Another scroll is not brought because then the High Priest will need to recite an additional blessing over it, and one may not recite a blessing that is unnecessary.

讜诪讬 讞讬讬砖讬谞谉 诇驻讙诪讗 讜讛讗诪专 专讘讬 讬爪讞拽 谞驻讞讗 专讗砖 讞讚砖 讟讘转 砖讞诇 诇讛讬讜转 讘砖讘转 诪讘讬讗 砖诇砖 转讜专讜转 讜拽讜专讗 讗讞转 诪注谞讬讬谞讜 砖诇 讬讜诐 讜讗讞转 砖诇 专讗砖 讞讚砖 讜讗讞转 讘砖诇 讞谞讜讻讛

The Gemara questions Rav Huna bar Yehuda鈥檚 answer: But are we really concerned that people will think that there is a flaw in the first scroll? But didn鈥檛 Rabbi Yitz岣k Nappa岣 say: When the New Moon of Tevet, which always occurs during Hanukkah, occurs on Shabbat, one brings three Torah scrolls. And he reads from one scroll the topic of the day, i.e., the weekly portion; and from one scroll the portion of the New Moon; and from one scroll the portion of Hanukkah. It is apparent from the statement of Rabbi Yitz岣k Nappa岣 that many Torah scrolls may be used, and there is no concern that people will mistakenly think that one or more has a flaw.

转诇转讗 讙讘专讬 讘转诇转讗 住讬驻专讬 诇讬讻讗 驻讙诪讗 讞讚 讙讘专讗 讘转专讬 住讬驻专讬 讗讬讻讗 驻讙诪讗

The Gemara answers: When three men read from three scrolls, there is no concern that people will think that one of the scrolls has a flaw, since people assume that it is befitting for each individual to read from his own scroll. However, when one man reads from two different Torah scrolls, there is a concern that people will think that the first scroll has a flaw, and they will not realize that this was done only to avoid forcing the community to wait while the scroll is furled.

讜诪讘专讱 注诇讬讛 砖诪谞讛 讘专讻讜转 讻讜壮 转谞讜 专讘谞谉 [诪讘专讻讬谉] 注诇 讛转讜专讛 讻讚专讱 砖诪讘专讻讬谉 讘讘讬转 讛讻谞住转 讜注诇 讛注讘讜讚讛 讜注诇 讛讛讜讚讗讛 讜注诇 诪讞讬诇转 注讜谉 讻转讬拽谞谉 注诇 讛诪拽讚砖 讘驻谞讬 注爪诪讜 讜注诇 讛讻讛谞讬诐 讘驻谞讬 注爪诪谉 注诇 讬砖专讗诇 讘驻谞讬 注爪诪谉 讜注诇 讬专讜砖诇讬诐 讘驻谞讬 注爪诪讛

搂 It is taught in the mishna: And after the reading the High Priest recites eight blessings. The Sages taught that these are the eight blessings: He recites a blessing concerning the Torah in the usual way one recites a blessing in the synagogue, and he recites the three blessings concerning the Temple service, and concerning thanksgiving, and concerning forgiveness for iniquity, and all are recited in accordance with their established forms in the Amida prayer. He recites the blessing concerning the Temple in and of itself, the blessing concerning the priests in and of itself, the blessing concerning the Jewish people in and of itself, and the blessing concerning Jerusalem in and of itself.

讜讛砖讗专 转驻诇讛 转谞讜 专讘谞谉 讛砖讗专 转驻诇讛 转讞谞讛 专谞讛 讜讘拽砖讛 砖注诪讱 讬砖专讗诇 爪专讬讻讬谉 诇讬讜讜砖注 讜讞讜转诐 讘砖讜诪注 转驻诇讛 诪讻讗谉 讜讗讬诇讱 讻诇 讗讞讚 讜讗讞讚 诪讘讬讗 住驻专 转讜专讛 诪转讜讱 讘讬转讜 讜拽讜专讗 讘讜 讜讻诇 讻讱 诇诪讛 讻讚讬 诇讛专讗讜转 讞讝讜转讜 诇专讘讬诐

With regard to the end of the mishna, which states: And the rest of the prayer, the Sages taught: The text of the rest of the prayer is as follows: A supplication, a song, and a request that Your people, Israel, are in need of redemption. And he concludes the blessing with: Blessed are You, Lord, the One Who hears prayer. From this point forward, each and every person present brings a Torah scroll from his home and reads from it. And why do all these people bring their personal Torah scrolls? Everyone brings his own in order to show its beautiful appearance to the public, as a way of showing fondness for the mitzva.

诪转谞讬壮 驻专砖转 讛诪诇讱 讻讬爪讚 诪讜爪讗讬 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 讘砖诪讬谞讬 讘诪讜爪讗讬 砖讘讬注讬转 注讜砖讬谉 诇讜 讘讬诪讛 砖诇 注抓 讘注讝专讛 讜讛讜讗 讬讜砖讘 注诇讬讛 砖谞讗诪专 诪拽抓 砖讘注 砖谞讬诐 讘诪注讚 讜讙讜壮

MISHNA: How is the portion of the Torah that is read by the king recited at the assembly, when all the Jewish people would assemble? At the conclusion of the first day of the festival of Sukkot, on the eighth, after the conclusion of the Sabbatical Year, they make a wooden platform for the king in the Temple courtyard, and he sits on it, as it is stated: 鈥淎t the end of every seven years, in the Festival of the Sabbatical Year鈥 (Deuteronomy 31:10).

讞讝谉 讛讻谞住转 谞讜讟诇 住驻专 转讜专讛 讜谞讜转谞讛 诇专讗砖 讛讻谞住转 讜专讗砖 讛讻谞住转 谞讜转谞讛 诇住讙谉 讜讛住讙谉 谞讜转谞讛 诇讻讛谉 讙讚讜诇 讜讻讛谉 讙讚讜诇 谞讜转谞讛 诇诪诇讱 讜讛诪诇讱 注讜诪讚 讜诪拽讘诇 讜拽讜专讗 讬讜砖讘

The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue that stands on the Temple Mount. And the head of the synagogue gives it to the deputy High Priest, and the deputy High Priest gives it to the High Priest, and the High priest gives it to the king. And the king stands, and receives the Torah scroll, and reads from it while sitting.

讗讙专讬驻住 讛诪诇讱 注诪讚 讜拽讘诇 讜拽专讗 注讜诪讚 讜砖讘讞讜讛讜 讞讻诪讬诐 讜讻砖讛讙讬注 诇诇讗 转讜讻诇 诇转转 注诇讬讱 讗讬砖 谞讻专讬 讝诇讙讜 注讬谞讬讜 讚诪注讜转 讗诪专讜 诇讜 讗诇 转转讬专讗 讗讙专讬驻住 讗讞讬谞讜 讗转讛 讗讞讬谞讜 讗转讛

King Agrippa arose, and received the Torah scroll, and read from it while standing, and the Sages praised him for this. And when Agrippa arrived at the verse in the portion read by the king that states: 鈥淵ou may not appoint a foreigner over you鈥 (Deuteronomy 17:15), tears flowed from his eyes, because he was a descendant of the house of Herod and was not of Jewish origin. The entire nation said to him: Fear not, Agrippa. You are our brother, you are our brother.

讜拽讜专讗 诪转讞讬诇转 讗诇讛 讛讚讘专讬诐 注讚 砖诪注 讜砖诪注 讜讛讬讛 讗诐 砖诪注 注砖专 转注砖专 讻讬 转讻诇讛 诇注砖专 讜驻专砖转 讛诪诇讱 讜讘专讻讜转 讜拽诇诇讜转 注讚 砖讙讜诪专 讻诇 讛驻专砖讛

And the king reads from the beginning of Deuteronomy, from the verse that states: 鈥淎nd these are the words鈥 (Deuteronomy 1:1), until the words: 鈥淗ear, O Israel鈥 (Deuteronomy 6:4). And he then reads the sections beginning with: 鈥淗ear, O Israel鈥 (Deuteronomy 6:4鈥9), 鈥淎nd it shall come to pass, if you shall hearken鈥 (Deuteronomy 11:13鈥21), 鈥淵ou shall tithe鈥 (Deuteronomy 14:22鈥29), 鈥淲hen you have made an end of the tithing鈥 (Deuteronomy 26:12鈥15), and the passage concerning the appointment of a king (Deuteronomy 17:14鈥20), and the blessings and curses (Deuteronomy 28), until he finishes the entire portion.

讘专讻讜转 砖讻讛谉 讙讚讜诇 诪讘专讱 讗讜转谉 讛诪诇讱 诪讘专讱 讗讜转谉 讗诇讗 砖谞讜转谉 砖诇 专讙诇讬诐 转讞转 诪讞讬诇转 讛注讜谉

The same blessings that the High Priest recites on Yom Kippur, the king recites at this ceremony, but he delivers a blessing concerning the Festivals in place of the blessing concerning forgiveness for iniquity.

讙诪壮 讘砖诪讬谞讬 住诇拽讗 讚注转讱 讗讬诪讗 讘砖诪讬谞讬转

GEMARA: The mishna states that the assembly takes place on the eighth. The Gemara asks: Does it enter your mind that the assembly takes place on the eighth day of the festival of Sukkot? The mishna clearly states that the ceremony takes place at the conclusion of the first day of the Festival. Rather, say that it takes place during the eighth year of the Sabbatical cycle.

讜讻诇 讛谞讬 诇诪讛 诇讬

The verse describes in detail when the assembly takes place: 鈥淎t the end of every seven years, in the Festival of the Sabbatical Year, in the festival of Sukkot, when all Israel comes to appear before the Lord your God鈥 (Deuteronomy 31:10鈥11). The Gemara asks: And why do I need all these details?

爪专讬讻讬 讚讗讬 讻转讘 专讞诪谞讗 诪拽抓 讛讜讛 讗诪讬谞讗 谞讬诪谞讜 诪讛砖转讗 讜讗祝 注诇 讙讘 讚诇讗 诪转专诪讬 讘砖诪讬讟讛 讻转讘 专讞诪谞讗 砖诪讟讛

The Gemara answers: All of these details are necessary, as, if the Merciful One had written only 鈥渁t the end of every seven years鈥 (Deuteronomy 31:10), I would have said that we count from now, i.e., from when this was said, and that the tally of years begins from the fortieth year in the wilderness, even though by this calculation the assembly would not occur in the Sabbatical Year. Therefore, the Merciful One writes: 鈥淭he Sabbatical Year.鈥

讜讗讬 讻转讘 专讞诪谞讗 砖诪讟讛 讛讜讛 讗诪讬谞讗 讘住讜祝 砖诪讬讟讛 讻转讘 专讞诪谞讗 讘诪注讚

And if the Merciful One had written only the phrase: At the end of every seven years of the 鈥淪abbatical Year,鈥 I would have said that it takes place at the end of the Sabbatical Year. Therefore, the Merciful One writes: 鈥淚n the Festival,鈥 and the first Festival following the Sabbatical Year is in the month of Tishrei.

讜讗讬 讻转讘 讘诪注讚 讛讜讛 讗诪讬谞讗 诪专讬砖 砖转讗 讻转讘 专讞诪谞讗 讘讞讙 讛住讻讜转

And if the Torah had written only: 鈥淎t the end of every seven years in the Festival of the Sabbatical Year,鈥 I would have said that it takes place on the festival of Rosh Hashanah, which is on the first day of Tishrei. Therefore, the Merciful One also writes: 鈥淚n the festival of Sukkot.鈥

讜讗讬 讻转讘 专讞诪谞讗 讘讞讙 讛住讻讜转 讛讜讛 讗诪讬谞讗 讗驻讬诇讜 讬讜诐 讟讜讘 讗讞专讜谉 讻转讘 专讞诪谞讗 讘讘讜讗 讻诇 讬砖专讗诇

And if the Merciful One had written only: 鈥淚n the festival of Sukkot,鈥 I would have said that it could refer even to the last day of the Festival. Therefore, the Merciful One also writes: 鈥淲hen all Israel comes鈥 (Deuteronomy 31:11),

诪讗转讞诇转讗 讚诪讜注讚

implying that the assembly takes place at the beginning of the Festival, when the entire Jewish people comes to Jerusalem.

讜讞讝谉 讛讻谞住转 谞讜讟诇 住驻专 转讜专讛 讜谞讜转谞讜 诇专讗砖 讛讻谞住转 砖诪注转 诪讬谞讛 讞讜诇拽讬谉 讻讘讜讚 诇转诇诪讬讚 讘诪拽讜诐 讛专讘 讗诪专 讗讘讬讬 讻讜诇讛 诪砖讜诐 讻讘讜讚讜 讚诪诇讱

搂 It is taught in the mishna: And the synagogue attendant takes a Torah scroll and gives it to the head of the synagogue, until it is eventually passed to the king. The Gemara suggests: You can learn from the fact that all of these dignitaries receive the Torah scroll before the king that honor may be given to a student in the presence of the teacher. Abaye said: A proof may not be adduced from here, as the entire process is for the honor of the king, to show that he is removed from ordinary people by many ranks.

讜讛诪诇讱 注讜诪讚 讜诪拽讘诇 讜拽讜专讗 讬讜砖讘 讗讙专讬驻住 讛诪诇讱 注诪讚 讜拽讬讘诇 讜拽专讗 注讜诪讚 注讜诪讚 诪讻诇诇 讚讬讜砖讘 讜讛讗诪专 诪专 讗讬谉 讬砖讬讘讛 讘注讝专讛 讗诇讗 诇诪诇讻讬 讘讬转 讚讜讚 讘诇讘讚 砖谞讗诪专 讜讬讘讗 讛诪诇讱 讚讜讚 讜讬砖讘 诇驻谞讬 讛壮 讜讬讗诪专 讜讙讜壮 讻讚讗诪专 专讘 讞住讚讗 讘注讝专转 谞砖讬诐 讛讻讗 谞诪讬 讘注讝专转 谞砖讬诐

It is taught in the mishna: And the king stands, and receives the Torah scroll, and reads from it while sitting. King Agrippa arose, and received the Torah scroll, and read from it while standing. The Gemara asks: By inference, until that point he had been sitting. But didn鈥檛 the Master say (Tosefta, Sanhedrin 4:4) that sitting in the Temple courtyard is permitted only for kings from the house of David, as it is stated: 鈥淭hen King David went in, and sat before the Lord; and he said: Who am I?鈥 (II聽Samuel 7:18). The Gemara answers: As Rav 岣sda said in a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but in the women鈥檚 courtyard. Here too, the assembly was in the women鈥檚 courtyard.

讜砖讘讞讜讛讜 讞讻诪讬诐 砖讘讞讜讛讜 诪讻诇诇 讚砖驻讬专 注讘讚 讛讗诪专 专讘 讗砖讬 讗驻讬诇讜 诇诪讗谉 讚讗诪专 谞砖讬讗 砖诪讞诇 注诇 讻讘讜讚讜 讻讘讜讚讜 诪讞讜诇 诪诇讱 砖诪讞诇 注诇 讻讘讜讚讜 讗讬谉 讻讘讜讚讜 诪讞讜诇 砖谞讗诪专 砖讜诐 转砖讬诐 注诇讬讱 诪诇讱 砖转讛讗 讗讬诪转讜 注诇讬讱

It is stated in the mishna that King Agrippa read from the Torah while standing, and the Sages praised him for this. The Gemara asks: From the fact that they praised him, can it be concluded that he acted appropriately? Didn鈥檛 Rav Ashi say: Even according to the one who says with regard to a Nasi who relinquished the honor due him, his honor is relinquished, i.e., he may do so, with regard to a king who relinquished the honor due him, his honor is not relinquished, as it is stated: 鈥淵ou shall place a king over you鈥 (Deuteronomy 17:15). This is interpreted to mean that his awe shall be upon you. The Torah establishes that awe is an essential component of kingship, and it is not the prerogative of the king to relinquish it.

诪爪讜讛 砖讗谞讬

The Gemara answers: Since he relinquished his honor for the sake of a mitzva, this situation is different and does not dishonor him.

讜讻砖讛讙讬注 诇诇讗 转讜讻诇 诇转转 转谞讗 诪砖诪讬讛 讚专讘讬 谞转谉 讘讗讜转讛 砖注讛 谞转讞讬讬讘讜 砖讜谞讗讬 讬砖专讗诇 讻诇讬讬讛 砖讛讞谞讬驻讜 诇讜 诇讗讙专讬驻住

The mishna continues: And when Agrippa arrived at the verse: 鈥淵ou may not appoint a foreigner over you鈥 (Deuteronomy 17:15), tears flowed from his eyes because he was a descendant of the house of Herod and was not of Jewish origin. The entire nation said to him: You are our brother. It is taught in the name of Rabbi Natan: At that moment the enemies of the Jewish people, a euphemism for the Jewish people, were sentenced to destruction for flattering Agrippa.

讗诪专 专讘讬 砖诪注讜谉 讘谉 讞诇驻转讗 诪讬讜诐 砖讙讘专 讗讙专讜驻讛 砖诇 讞谞讜驻讛 谞转注讜讜转讜 讛讚讬谞讬谉 讜谞转拽诇拽诇讜 讛诪注砖讬诐 讜讗讬谉 讗讚诐 讬讻讜诇 诇讜诪专 诇讞讘讬专讜 诪注砖讬 讙讚讜诇讬诐 诪诪注砖讬讱

Rabbi Shimon ben 岣lafta says: From the day that the power of flattery prevailed, the judgment has become corrupted, and people鈥檚 deeds have become corrupted, and a person cannot say to another: My deeds are greater than your deeds, as everyone flatters one another and people no longer know the truth.

讚专砖 专讘讬 讬讛讜讚讛 讘专 诪注专讘讗 讜讗讬转讬诪讗 专讘讬 砖诪注讜谉 讘谉 驻讝讬 诪讜转专 诇讛讞谞讬祝 诇专砖注讬诐 讘注讜诇诐 讛讝讛 砖谞讗诪专 诇讗 讬拽专讗 注讜讚 诇谞讘诇 谞讚讬讘 讜诇讻讬诇讬 诇讗 讬讗诪专 砖讜注 诪讻诇诇 讚讘注讜诇诐 讛讝讛 砖专讬

Rabbi Yehuda of the West, Eretz Yisrael, and some say Rabbi Shimon ben Pazi, taught: It is permitted to flatter wicked people in this world, as it is stated concerning the future: 鈥淭he vile person shall no longer be called generous, nor shall the churl be said to be noble鈥 (Isaiah 32:5). By inference, this indicates that in this world it is permitted to flatter them.

专讘讬 砖诪注讜谉 讘谉 诇拽讬砖 讗诪专 诪讛讻讗 讻专讗转 驻谞讬 讗诇讛讬诐 讜转专爪谞讬

Rabbi Shimon ben Lakish said that this can be proven from here. Jacob said to Esau: 鈥淚 have seen your face, as one sees the face of angels, and you were pleased with me鈥 (Genesis 33:10). Jacob flattered him by comparing seeing him to seeing a divine vision.

讜驻诇讬讙讗 讚专讘讬 诇讜讬 讚讗诪专 专讘讬 诇讜讬 诪砖诇 砖诇 讬注拽讘 讜注砖讜 诇诪讛 讛讚讘专 讚讜诪讛 诇讗讚诐 砖讝讬诪谉 讗转 讞讘讬专讜 讜讛讻讬专 讘讜 砖诪讘拽砖 诇讛讜专讙讜 讗诪专 诇讜 讟注诐 转讘砖讬诇 讝讛 砖讗谞讬 讟讜注诐 讻转讘砖讬诇 砖讟注诪转讬 讘讘讬转 讛诪诇讱 讗诪专 讬讚注 诇讬讛 诪诇讻讗 诪讬住转驻讬 讜诇讗 拽讟讬诇 诇讬讛

The Gemara notes: And Rabbi Shimon ben Lakish, in interpreting Jacob鈥檚 statement, disagrees with Rabbi Levi, as Rabbi Levi says: With regard to the interaction between Jacob and Esau, to what is this matter comparable? To a person who invited another to his home and the guest realized that he wants to kill him. The guest said to him: The flavor of this dish that I taste is like a dish that I tasted in the king鈥檚 house. The host then said to himself: The king must know him. Therefore, he was afraid and did not kill him. Similarly, when Jacob told Esau that his face is like the face of an angel, he intended to let him know that he had seen angels, in order to instill fear in him so that Esau would not seek to harm him.

讗诪专 专讘讬 讗诇注讝专 讻诇 讗讚诐 砖讬砖 讘讜 讞谞讜驻讛 诪讘讬讗 讗祝 诇注讜诇诐 砖谞讗诪专 讜讞谞驻讬 诇讘 讬砖讬诪讜 讗祝 讜诇讗 注讜讚 讗诇讗 砖讗讬谉 转驻诇转讜 谞砖诪注转 砖谞讗诪专 诇讗 讬砖讜注讜 讻讬 讗住专诐

Rabbi Elazar says: Any person who has flattery in him brings wrath to the world, as it is stated: 鈥淏ut those with flattery in their hearts bring about wrath鈥 (Job 36:13). And moreover, his prayer is not heard, as it is stated in that same verse: 鈥淭hey do not cry for help when He binds them.鈥

(住讬诪谉 讗祝 注讜讘专 讙讬讛谞诐 讘讬讚讜 谞讬讚讛 讙讜诇讛)

The Gemara cites a mnemonic device for the statements of Rabbi Elazar: Wrath, fetus, Gehenna, in his hands, menstruating woman, exiled.

讜讗诪专 专讘讬 讗诇注讝专 讻诇 讗讚诐 砖讬砖 讘讜 讞谞讜驻讛 讗驻讬诇讜 注讜讘专讬谉 砖讘诪注讬 讗诪谉 诪拽诇诇讬谉 讗讜转讜 砖谞讗诪专 讗诪专 诇专砖注 爪讚讬拽 讗转讛 讬拽讘讛讜 注诪讬诐 讬讝注诪讜讛讜 诇讗诪讬诐 讜讗讬谉 拽讜讘 讗诇讗 拽诇诇讛 砖谞讗诪专 诇讗 拽讘讛 讗诇 讜讗讬谉 诇讗讜诐 讗诇讗 注讜讘专讬谉 砖谞讗诪专 讜诇讗诐 诪诇讗诐 讬讗诪抓

And Rabbi Elazar says: Any person who has flattery in him, even fetuses in their mothers鈥 wombs curse him, as it is stated: 鈥淗e who says to the wicked: You are righteous, peoples shall curse him [yikkevuhu], nations [leummim] shall execrate him鈥 (Proverbs 24:24); and kov, the linguistic root of the word yikkevuhu, means only a curse, as it is stated: Balaam explained that he did not curse the Jewish people, as he said: 鈥淗ow can I curse [ekkov] whom God has not cursed [kabbo]?鈥 (Numbers 23:8). And le鈥檕m is homiletically interpreted to mean only fetuses, as it is stated with regard to Jacob and Esau, when they were still in Rebecca鈥檚 womb: 鈥淎nd one people [le鈥檕m] shall be stronger than the other people [le鈥檕m]鈥 (Genesis 25:23).

讜讗诪专 专讘讬 讗诇注讝专 讻诇 讗讚诐 砖讬砖 讘讜 讞谞讜驻讛 谞讜驻诇 讘讙讬讛谞诐 砖谞讗诪专 讛讜讬 讛讗讜诪专讬诐 诇专注 讟讜讘 讜诇讟讜讘 专注 讜讙讜壮 诪讛 讻转讬讘 讗讞专讬讜 诇讻谉 讻讗讻诇 拽砖 诇砖讜谉 讗砖 讜讞砖砖 诇讛讘讛 讬专驻讛 讜讙讜壮

And Rabbi Elazar says: Any person who has flattery in him falls into Gehenna, as it is stated: 鈥淲oe to those who call evil good, and good evil鈥 (Isaiah 5:20). What is written afterward? 鈥淭herefore, as the tongue of fire devours straw, and as the chaff is consumed by the flame鈥 (Isaiah 5:24), meaning that the people described in the earlier verse will end up burning like straw in the fires of Gehenna.

讜讗诪专 专讘讬 讗诇注讝专 讻诇 讛诪讞谞讬祝 诇讞讘讬专讜 住讜祝 谞讜驻诇 讘讬讚讜 讜讗诐 讗讬谞讜 谞讜驻诇 讘讬讚讜 谞讜驻诇 讘讬讚 讘谞讬讜 讜讗诐 讗讬谞讜 谞讜驻诇 讘讬讚 讘谞讬讜 谞讜驻诇 讘讬讚 讘谉 讘谞讜 砖谞讗诪专 讜讬讗诪专 讬专诪讬讛 讛谞讘讬讗 [诇讞谞谞讬讛] 讗诪谉 讻谉 讬注砖讛 讛壮 讬拽诐 讛壮 讗转 讚讘专讬讱 讜讻转讬讘

And Rabbi Elazar says: Anyone who flatters another ultimately falls into his hands. And if he does not fall into his hands, he falls into his children鈥檚 hands. And if he does not fall into his children鈥檚 hands, he falls into his grandchild鈥檚 hands, as it is stated: 鈥淭hen the prophet Jeremiah said to Hananiah鈥men, the Lord should do so, the Lord should perform your words鈥 (Jeremiah 28:5鈥6). This was a form of flattery, as Jeremiah did not explicitly say that Hananiah was a false prophet. And it is written:

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