תְּפִלַּת עַרְבִית: רַבָּן גַּמְלִיאֵל אוֹמֵר חוֹבָהּ, רַבִּי יְהוֹשֻׁעַ אוֹמֵר רְשׁוּת. תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּתַלְמִיד אֶחָד שֶׁבָּא לִפְנֵי רַבִּי יְהוֹשֻׁעַ. אָמַר לוֹ: תְּפִלַּת עַרְבִית רְשׁוּת אוֹ חוֹבָה? אָמַר לֵיהּ: רְשׁוּת. בָּא לִפְנֵי רַבָּן גַּמְלִיאֵל, אָמַר לוֹ: תְּפִלַּת עַרְבִית רְשׁוּת אוֹ חוֹבָה? ..... וְאוֹתוֹ תַּלְמִיד רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי הֲוָה....
תָּנָא אוֹתוֹ הַיּוֹם, סִלְּקוּהוּ לְשׁוֹמֵר הַפֶּתַח וְנִתְּנָה לָהֶם רְשׁוּת לַתַּלְמִידִים לִיכָּנֵס. שֶׁהָיָה רַבָּן גַּמְלִיאֵל מַכְרִיז וְאוֹמֵר: כׇּל תַּלְמִיד שֶׁאֵין תּוֹכוֹ כְּבָרוֹ, לֹא יִכָּנֵס לְבֵית הַמִּדְרָשׁ.
directly next to his rabbi, presumptuously indicating that he is his rabbi’s equal, and behind his rabbi as it creates the impression that he is bowing to him (Tosafot)? And it was taught in a baraita, in a more extreme manner, as Rabbi Eliezer says: One who prays behind his rabbi and one who greets his rabbi without waiting for his rabbi to greet him first, one who returns his rabbi’s greeting without saying: Greetings to you, rabbi, one who rivals his rabbi’s yeshiva, i.e., establishes a yeshiva of his own and teaches during his rabbi’s lifetime without his consent (Rambam), and one who says something in the name of his rabbi which he did not hear directly from his rabbi, causes the Divine Presence to withdraw from Israel. With regard to Rabbi Yirmeya’s conduct, the Gemara explains that Rabbi Yirmeya bar Abba is different, as he was not a mere student of Rav. Rather, he was a disciple-colleague and was, therefore, permitted to act that way. And that is why on one occasion, when Rav prayed the Shabbat prayer early, Rabbi Yirmeya bar Abba asked him: Did you distance yourself from labor and accept the sanctity of Shabbat? Rav said to him: Yes, I distanced myself. And Rabbi Yirmeya did not say to him: Did the Master distance himself, as would have been appropriate had he merely been Rav’s student. Although Rav replied that he distanced himself from labor, did he indeed need to distance himself from labor? Didn’t Rabbi Avin say: Once Rabbi Yehuda HaNasi prayed the Shabbat prayer on the eve of Shabbat before nightfall. He then entered the bathhouse and emerged and taught us our chapters that we had learned, and it was not yet dark. Rava said: That is a case where he had entered the bathhouse to perspire, and it was before the Sages issued a decree prohibiting perspiring in a bathhouse on Shabbat. The Gemara asks: Is that so, that he was required to refrain from labor? Didn’t Abaye permit Rav Dimi bar Liva’ei to fumigate baskets with sulfur even though he had already recited the Shabbat prayer, indicating that it is permitted to perform labor even after the Shabbat prayer? The Gemara responds: That was an error, as Rav Dimi did not intend to begin Shabbat early. It was a cloudy day and he mistakenly thought that the sun had set and that was why he prayed. Consequently, even though he prayed, the Shabbat prayer did not obligate him to conduct himself in accordance with the sanctity of Shabbat and he was allowed to perform labor even after his prayer. The Gemara goes on to ask: Can a mistake be reversed, enabling one to conduct himself as if he had not prayed? Didn’t Avidan, a student of Rabbi Yehuda HaNasi, say: Once the sky became overcast, leading the people to think that it was the dark of night; they entered the synagogue and recited the evening prayer of the conclusion of Shabbat on Shabbat. And later, the clouds cleared and the sun shone, indicating that it was still day. And they came and asked Rabbi Yehuda HaNasi what they should do, and he said: Since they have prayed, they have prayed, and they need not pray again. Although they prayed erroneously, their mistake is not reversible and what was done remains. The Gemara responds: A community is different in that we do not burden them to pray again. The Gemara continues to discuss the possibility of reciting the evening prayer early, even on Shabbat. Rabbi Ḥiyya bar Avin said: Rav prayed the Shabbat prayer on the eve of Shabbat before nightfall. Rabbi Yoshiya would pray the evening prayer of the conclusion of Shabbat on Shabbat. With regard to the fact that Rav prayed the Shabbat prayer on the eve of Shabbat before nightfall, the dilemma is raised: In those cases, did he recite kiddush over the cup of wine, or did he not recite kiddush over the cup of wine before the stars emerged? Come and hear a resolution to this, as Rav Naḥman said that Shmuel said: One prays the Shabbat prayer on the eve of Shabbat before nightfall and recites kiddush over the cup of wine. And the halakha is in accordance with his ruling. A similar dilemma was raised concerning the fact that Rabbi Yoshiya would pray the evening prayer of the conclusion of Shabbat on Shabbat: After praying, while it is still Shabbat, does he recite havdala over the cup of wine or does one not recite havdala over the cup of wine? Come and hear a resolution to this, as Rav Yehuda said that Shmuel said: One prays the evening prayer of the conclusion of Shabbat on Shabbat and recites havdala over the cup of wine. Rabbi Zeira said that Rabbi Asi said that Rabbi Elazar said that Rabbi Ḥanina said that Rav said: Alongside this specific pillar before me, Rabbi Yishmael, son of Rabbi Yosei, prayed the Shabbat prayer on the eve of Shabbat before nightfall. But when Ulla came from the Eretz Yisrael to Babylonia, he related a different version of this story. He said that he had heard: This transpired beside a palm tree, not beside a pillar, and it was not Rabbi Yishmael, son of Rabbi Yosei, but it was Rabbi Elazar, son of Rabbi Yosei, and it was not the Shabbat prayer on Shabbat eve before nightfall, rather it was the prayer of the conclusion of Shabbat on Shabbat. We learned in the mishna: The evening prayer may be recited throughout the night and is not fixed to a specific hour. The Gemara asks: What is the meaning of is not fixed? If you say that if one wishes, he may pray throughout the night, then let the mishna teach: The evening prayer may be recited throughout the night. Rather, what is the meaning of not fixed? It is in accordance with the opinion of the one who said: The evening prayer is optional. As Rav Yehuda said that Shmuel said with regard to the evening prayer. Rabban Gamliel says: It is obligatory. Rabbi Yehoshua says: It is optional. Abaye said: The halakha is in accordance with the statement of the one who said: The evening prayer is obligatory. Rava said: The halakha is in accordance with the statement of the one who said: The evening prayer is optional. The Sages taught: There was an incident involving a student, who came before Rabbi Yehoshua. The student said to him: Is the evening prayer optional or obligatory? Rabbi Yehoshua said to him: Optional. The same student came before Rabban Gamliel and said to him: Is the evening prayer optional or obligatory? Rabban Gamliel said to him: Obligatory. The student said to Rabban Gamliel: But didn’t Rabbi Yehoshua tell me that the evening prayer is optional? Rabban Gamliel said to the student: Wait until the “masters of the shields,” a reference to the Torah scholars who battle in the war of Torah, enter the study hall, at which point we will discuss this issue. When the masters of the shields entered, the questioner stood before everyone present and asked: Is the evening prayer optional or obligatory? Rabban Gamliel said to him: Obligatory. In order to ascertain whether or not Rabbi Yehoshua still maintained his opinion, Rabban Gamliel said to the Sages: Is there any person who disputes this matter? Rabbi Yehoshua said to him: No, no one disagrees. In deference to the Nasi, he did not wish to argue with him publicly (Tziyyun LeNefesh Ḥayya). Rabban Gamliel said to Rabbi Yehoshua: But was it not in your name that they told me that the evening prayer is optional? Rabban Gamliel said to Rabbi Yehoshua: Yehoshua, stand on your feet and they will testify against you. Rabbi Yehoshua stood on his feet and said: If I were alive and the student were dead, the living can contradict the dead, and I could deny issuing that ruling. Now that I am alive and he is alive, how can the living contradict the living? I have no choice but to admit that I said it. In the meantime, Rabban Gamliel, as the Nasi, was sitting and lecturing, and Rabbi Yehoshua all the while was standing on his feet, because Rabban Gamliel did not instruct him to sit. He remained standing in deference to the Nasi. This continued for some time, until it aroused great resentment against Rabban Gamliel, and all of the people assembled began murmuring and said to Ḥutzpit the disseminator: Stop conveying Rabban Gamliel’s lecture. And he stopped. The Gemara relates that in their murmuring they said: How long will Rabban Gamliel continue afflicting him? Last year on Rosh HaShana, he afflicted him; Rabban Gamliel ordered Rabbi Yehoshua to come to him carrying his staff and bag, on the day on which Yom Kippur occurred, according to Rabbi Yehoshua’s calculations. Regarding the firstborn, in the incident involving the question of Rabbi Tzadok, he afflicted him just as he did now, and forced him to remain standing as punishment for his failure to defend his differing opinion. Here too, he is afflicting him. Let us remove him from his position as Nasi. It was so agreed, but the question arose: Who shall we establish in his place? Shall we establish Rabbi Yehoshua in his place? The Sages rejected that option because Rabbi Yehoshua was party to the incident for which Rabban Gamliel was deposed. Appointing him would be extremely upsetting for Rabban Gamliel. Shall we establish Rabbi Akiva in his place? The Sages rejected that option because Rabbi Akiva, who descended from a family of converts, would be vulnerable. Perhaps due to Rabban Gamliel’s resentment he would cause him to be divinely punished as he lacks the merit of his ancestors to protect him. Rather, suggested the Sages, let us establish Rabbi Elazar ben Azarya in his place, his outstanding characteristics set him apart from the other candidates. He is wise, rich, and a tenth generation descendant of Ezra. The Gemara explains: He is wise, so if Rabban Gamliel raises a challenge in matters of Torah, he will answer it and not be embarrassed. And he is rich, so if the need arises to pay homage to the Caesar’s court and serve as a representative of Israel to lobby and negotiate, he has sufficient wealth to cover the costs of the long journeys, taxes, and gifts, so he too is able to go and pay homage. And he is a tenth generation descendant of Ezra, so he has the merit of his ancestors, and Rabban Gamliel will be unable to cause him to be punished. They came and said to him: Would the Master consent to being the Head of the Yeshiva? He said to them: I will go and consult with my household. He went and consulted with his wife. She said to him:
אגרא דפירקא ס' פ'ט
תוכו כברו - בתיבת תוכו השם הוי'ה הוא אתוון פנימיים, ובתיבת כברו השם הוי'ה הוא לבר.
תוכו כברו - בתיבת תוכו השם הוי'ה הוא אתוון פנימיים, ובתיבת כברו השם הוי'ה הוא לבר.
(א) ...וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:
רע'ב - לַאֲפוֹקֵי מֵרַבָּן גַּמְלִיאֵל דְּאָמַר (ברכות כח.) כָּל תַּלְמִיד שֶׁאֵין תּוֹכוֹ כְּבָרוֹ אַל יִכָּנֵס לְבֵית הַמִּדְרָשׁ, קָא מַשְׁמַע לָן שֶׁמְּלַמְּדִין תּוֹרָה לְכָל אָדָם וְאֵין צָרִיךְ לִבְדֹּק אַחֲרָיו
(1) Moses received the Torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.
אֲתָא אֵלִיָּהוּ וְקָם אַפִּיתְחָא דִמְעָרְתָּא, אֲמַר: מַאן לוֹדְעֵיהּ לְבַר יוֹחַי דְּמִית קֵיסָר וּבְטִיל גְּזֵירְתֵיהּ. 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....
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.
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. 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. 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. 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. 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.” 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). 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). 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). 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. 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. 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. 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. 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. The Sages taught: Askara comes to the world as punishment 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. 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. 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. 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. 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. 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? 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. 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. 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. 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
תָּנוּ רַבָּנַן: ״וְאָסַפְתָּ דְגָנֶךָ״ מָה תַּלְמוּד לוֹמַר? — לְפִי שֶׁנֶּאֱמַר: ״לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ״ — יָכוֹל דְּבָרִים כִּכְתָבָן, תַּלְמוּד לוֹמַר: ״וְאָסַפְתָּ דְגָנֶךָ״ — הַנְהֵג בָּהֶן מִנְהַג דֶּרֶךְ אֶרֶץ, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: אֶפְשָׁר אָדָם חוֹרֵשׁ בִּשְׁעַת חֲרִישָׁה, וְזוֹרֵעַ בִּשְׁעַת זְרִיעָה, וְקוֹצֵר בִּשְׁעַת קְצִירָה, וְדָשׁ בִּשְׁעַת דִּישָׁה, וְזוֹרֶה בִּשְׁעַת הָרוּחַ, תּוֹרָה מַה תְּהֵא עָלֶיהָ? אֶלָּא בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם — מְלַאכְתָּן נַעֲשֵׂית עַל יְדֵי אֲחֵרִים, ... וּבִזְמַן שֶׁאֵין יִשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם — מְלַאכְתָּן נַעֲשֵׂית עַל יְדֵי עַצְמָן, שֶׁנֶּאֱמַר: ״וְאָסַפְתָּ דְגָנֶךָ״... אָמַר אַבָּיֵי: הַרְבֵּה עָשׂוּ כְּרַבִּי יִשְׁמָעֵאל, וְעָלְתָה בְּיָדָן. כְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַי, וְלֹא עָלְתָה בְּיָדָן.
MISHNA: This mishna discusses the blessings recited over various foods. How does one recite a blessing over fruits? Over different fruits that grow on a tree one recites: Who creates fruit of the tree, with the exception of wine. Although wine is produced from fruit of the tree, due to its significance, its blessing differs from other fruits of the tree. Over wine one recites: Who creates fruit of the vine. Over fruits that grow from the earth, one recites: Who creates fruit of the ground, with the exception of bread. Bread, too, is significant and its blessing differs from other fruits of the ground, as over bread one recites: Who brings forth bread from the earth. Over herbs and leafy vegetables one recites: Who creates fruit of the ground. Rabbi Yehuda says that there is room to distinguish between fruits that grow from the earth, herbs, and leafy vegetables. Although they are all fruit of the ground, since they have different qualities, the blessing on the latter is: Who creates various kinds of herbs. GEMARA: Concerning the fundamental basis for blessings, the Gemara asks: From where are these matters, the obligation to recite a blessing before eating, derived? The Gemara answers: As the Sages taught in the Sifra: With regard to saplings, it is stated that in their fourth year their fruit will be: “…sanctified for praises before the Lord” (Leviticus 19:24). This verse teaches that they require praise of God in the form of a blessing both beforehand and thereafter, as the verse says praises in the plural. From here, Rabbi Akiva said: A person is forbidden to taste anything before he recites a blessing, as without reciting praise over food, it has the status of a consecrated item, from which one is forbidden to derive pleasure. The Gemara asks: And did this verse: “Sanctified for praises,” come for that purpose? This verse is necessary to derive other matters. One being that the Merciful One said: Redeem it and then eat it. This midrash interprets hillul, praise, as ḥillul, redemption. And the other matter derived from this verse is: An object which is offered upon the altar and requires a song of praise when it is offered, as is the case with the libation of wine, requires redemption. And that which does not require a song of praise, all other fruits, does not require redemption. And this is in accordance with the opinion that Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said, as Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: From where is it derived that one only recites a song of praise in the Temple over the libation of wine on the altar? As it is stated: “And the vine replied: Should I leave my wine, which gladdens God and man, and go and wave above the trees?” (Judges 9:13). If wine gladdens people, in what way does it gladden God? Rather, derive from here that one only recites a song of praise over wine, as wine gladdens God when offered as part of the service in the Temple.In any case, other halakhot have been derived from this verse. From where, then, is the requirement to recite blessings derived? Indeed, this works out well according to the one who taught, as a rule: A fourth-year sapling in the mishnayot dealing with the prohibition to eat fruits produced during the first three years of a tree’s existence and the sanctity of the fruit produced in its fourth year; as, in his opinion, fourth-year fruits that grow on all trees must be redeemed. However, according to the one who taught, as a rule: A fourth-year grapevine, what can be said? Indeed, he derives the halakha that only wine that is accompanied by a song of praise requires redemption, from the interpretation of hillul as ḥillul. As it was stated: Rabbi Ḥiyya and Rabbi Shimon, son of Rabbi Yehuda HaNasi, one taught these mishnayot using the term: A fourth-year grapevine, and one taught using the term: A fourth-year sapling. And according to the one who taught: A fourth year grapevine, this works out well if he derives this matter from a verbal analogy [gezera shava], and therefore need not derive this halakha from the term hillulim. As it was taught in a baraita that Rabbi Yehuda HaNasi said: It is stated here with regard to the laws of the prohibition of fruit for the tree’s first three years: “But in the fifth year you may eat its fruit, so that it may increase your produce [tevuato]; I am the Lord your God” (Leviticus 19:25). And it is stated below, with regard to the laws of diverse kinds: “You shall not sow your vineyard with two kinds of seed, lest the growth of the seed that you have sown be forfeited with the produce [utevuat] of the vineyard” (Deuteronomy 22:9). Based on a verbal analogy, it can be derived: Just as below, with regard to the laws of diverse kinds, the produce is that which grows in vineyards; so too, here, with regard to the halakhot of the fruits of a sapling, the produce is that which grows in vineyards. Consequently, according to the one who holds this verbal analogy, one extra hillul remains from which to derive the blessing. Since he derives that the laws of fourth-year saplings apply only to grapes from the verbal analogy, he can derive the requirement to recite blessings before partaking of food from the word hillulim. And if he does not derive this halakha by means of a verbal analogy, he must derive this halakha from the term hillulim, in which case, from where does he derive the mitzva to recite a blessing before partaking of food? And even if he derives this halakha by means of a verbal analogy, we found a source for the obligation to recite a blessing after eating, similar to the obligation stated in the verse: “And you will eat and be satisfied and then you shall bless.” However, from where is it derived that there is an obligation to recite a blessing beforehand? From one hillul, the fundamental halakha of redemption of fourth-year saplings is derived. The Gemara answers this: This is not difficult, as it may be derived by means of an a fortiori inference: If when he is satiated, after eating, he is obligated to recite a blessing over food, when he is hungry, before eating, all the more so that he is obligated to recite a blessing over food. The Gemara comments: In that way, we found a source for the obligation to recite a blessing over the produce of vineyards, but from where is it derived with regard to other types of produce? The Gemara responds: It is derived by means of the hermeneutic principle: What do we find, from the produce of a vineyard: Just as the fruit of the vineyard is an item from which one derives benefit and it requires a blessing, so too, any item from which one derives benefit, requires a blessing. The Gemara rejects this proof: This derivation can be refuted, as a vineyard is unique: What is unique about a vineyard, that it is obligated in the mitzva requiring to give small, incomplete clusters of grapes [olelot] to the poor? That is a stringency that does not apply to other fruits. Perhaps the blessing is also a stringency that applies only to grapes. The Gemara answers: In that case, standing grain can prove that the halakha of olelot is not a factor in the obligation to recite a blessing. One is obligated by Torah law to recite a blessing after eating bread, even though the halakha of olelot does not apply to grain. The Gemara rejects this proof: What is unique about ripe grain, that it is obligated in the mitzva of separating ḥalla from the dough? That is a stringency that does not apply to other foods. Perhaps the blessing is also a stringency that applies only to grain. The Gemara responds: In that regard, vineyards can prove that the halakha of ḥalla is not a factor in the obligation to recite a blessing. In summary: And the derivation has reverted to its starting point. However, at this point the halakha is derived from a combination of the two sources: The aspect of this is not like the aspect of that, and the aspect of that is not like the aspect of this; the common denominator is: Both are items from which one derives benefit and each requires a blessing. A general principle may be derived: So too, any item from which one derives benefit, requires a blessing. Again, the Gemara objects: What is unique about the common denominator between grapes and grain that prevents utilizing it as a paradigm for other food items? Grapes and grain have an aspect of being offered upon the altar, and perhaps that is the reason that they require blessings. Based on that reasoning, although all other food items cannot be derived from the common denominator, an olive may also be derived as it too has an aspect of being offered upon the altar, as olive oil is one of the components of a meal offering. The Gemara questions this point: Is an olive derived from the fact that it has an aspect of being offered upon the altar? Isn’t it written explicitly with regard to the olive listed that the orchard in which it grows is called kerem; as it is written: “And burnt up from the shocks and the standing grain and the olive yards [kerem zayit]” (Judges 15:5)? Just as the orchard in which grapes grow is called kerem, and grapes require a blessing, the olive also grows in a kerem and should require a blessing. Rav Pappa said: Nevertheless, an analogy may not be drawn between the two; where the olive grows is called kerem zayit, it is not called kerem unmodified, which is a term reserved for grapevines. The Gemara returns to the issue at hand, noting that in any case, it is difficult: What is unique about the common denominator between grapes and grain? That they possess an aspect of being offered upon the altar. Rather, it is derived from the obligation to recite a blessing upon the seven species. After the verse speaks of the seven species, it states: “And you will eat and be satisfied and then you shall bless.” This is a paradigm for all other foods, that they too require a blessing: Just as the seven species are items from which one derives benefit and require a blessing, any item from which one derives benefit, requires a blessing. Again, the Gemara rejects this: What is unique about the seven species? That one is obligated in the mitzva of first fruits. However, other produce with regard to which one is not obligated in the mitzva of first fruits, from where is it derived that they require a blessing? Furthermore, even if the seven species can serve as a paradigm, this works out well with regard to the blessing thereafter; but from where is the obligation to recite a blessing beforehand derived? The Gemara responds to the question: This is not difficult, as it may be derived by means of an a fortiori inference: If when he is satiated, after eating, he is obligated to recite a blessing over food, when he is hungry, before eating, all the more so he is obligated to recite a blessing over food. In any case, this is not an absolute proof. Furthermore, even according to the one who taught: A fourth-year sapling in all the relevant mishnayot, it works out well with regard to everything that can be planted, that one is obligated to recite a blessing. However, with regard to items that cannot be planted, such as meat, eggs, and fish, from where does he derive the halakha that one is obligated to recite a blessing? Rather, all previous attempts at deriving this halakha are rejected. The fundamental obligation to recite a blessing over food is founded on reason: One is forbidden to derive benefit from this world without a blessing. The Sages taught in a Tosefta: One is forbidden to derive benefit from this world, which is the property of God, without reciting a blessing beforehand. And anyone who derives benefit from this world without a blessing, it is as if he is guilty of misuse of a consecrated object. The Gemara adds: What is his remedy? He should go to a Sage. The Gemara is puzzled: He should go to a Sage; what will he do to him? How can the Sage help after he has already violated a prohibition? Rather, Rava said, this is how it should be understood: He should go to a Sage initially, in his youth, and the Sage will teach him blessings, so that he will not come to be guilty of this type of misuse of a consecrated object in the future. Similarly, Rav Yehuda said that Shmuel said: One who derives benefit from this world without a blessing, it is as if he enjoyed objects consecrated to the heavens, as it is stated: “The earth and all it contains is the Lord’s, the world and all those who live in it” (Psalms 24:1). Rabbi Levi expressed this concept differently. Rabbi Levi raised a contradiction: It is written: “The earth and all it contains is the Lord’s,” and it is written elsewhere: “The heavens are the Lord’s and the earth He has given over to mankind” (Psalms 115:16). There is clearly a contradiction with regard to whom the earth belongs. He himself resolves the contradiction: This is not difficult. Here, the verse that says that the earth is the Lord’s refers to the situation before a blessing is recited, and here, where it says that He gave the earth to mankind refers to after a blessing is recited. Rabbi Ḥanina bar Pappa said: Anyone who derives benefit from this world without a blessing, it is as if he stole from God and the community of Israel, as it is stated: “Whoever robs his father and his mother and says: It is no transgression, he is the companion of a destroyer” (Proverbs 28:24). The phrase, his father, refers to none other than God, as it is stated: “Is He not your Father Who created you, Who made you and established you” (Deuteronomy 32:6). The phrase his mother refers to none other than the community of Israel, as it is stated: “Hear, my son, the discipline of your father, and do not forsake the Torah of your mother” (Proverbs 1:8). The mention of the Torah as emanating from the mouth of the mother, apparently means that your mother is the community of Israel. What is the meaning of the continuation of the verse: He is the companion of a destroyer? Rabbi Ḥanina bar Pappa said: He is a companion of Jeroboam ben Nevat, who corrupted Israel before their Father in heaven by sinning and causing others to sin. On a similar note, the Gemara cites that Rabbi Ḥanina bar Pappa raised a contradiction: It is written, “I will take back My grain at its time and wine in its season” (Hosea 2:11), and it is written: “And you shall gather your grain, your wine and your oil” (Deuteronomy 11:14). To whom does the grain belong: To God, or to the people? The Gemara responds: This is not difficult. Here, where God promises Israel that they will gather their grain, the verse refers to a time when they perform God’s will. Here, where the verse indicates that the grain belongs to God, it refers to a time when they do not perform God’s will, as then He will take back the grain, demonstrating that it belongs to Him. The Sages taught: What is the meaning of that which the verse states: “And you shall gather your grain”? Because it is stated: “This Torah shall not depart from your mouths, and you shall contemplate in it day and night” (Joshua 1:8), I might have thought that these matters are to be understood as they are written; one is to literally spend his days immersed exclusively in Torah study. Therefore, the verse states: “And you shall gather your grain, your wine and your oil,” assume in their regard, the way of the world; set aside time not only for Torah, but also for work. This is the statement of Rabbi Yishmael. Rabbi Shimon ben Yoḥai says: Is it possible that a person plows in the plowing season and sows in the sowing season and harvests in the harvest season and threshes in the threshing season and winnows in the windy season, as grain is separated from the chaff by means of the wind, and is constantly busy; what will become of Torah? Rather, one must dedicate himself exclusively to Torah at the expense of other endeavors; as when Israel performs God’s will, their work is performed by others, as it is stated: “And strangers will stand and feed your flocks, and foreigners will be your plowmen and your vinedressers” (Isaiah 61:5). When Israel does not perform God’s will, their work is performed by them themselves, as it is stated: “And you shall gather your grain.” Moreover, if Israel fails to perform God’s will, others’ work will be performed by them, as it is stated: “You shall serve your enemy whom God shall send against you, in hunger, in thirst, in nakedness and in want of all things” (Deuteronomy 28:48). Summing up this dispute, Abaye said: Although there is room for both opinions, many have acted in accordance with the opinion of Rabbi Yishmael, and combined working for a living and learning Torah, and although they engaged in activities other than the study of Torah, were successful in their Torah study. Many have acted in accordance with the opinion of Rabbi Shimon ben Yoḥai and were not successful in their Torah study. They were ultimately forced to abandon their Torah study altogether. Similarly, Rava said to the Sages who would attend his study hall: I implore you; during the months of Nisan and Tishrei, the crucial agricultural periods, do not appear before me. Engage in your agricultural work then so that you will not be preoccupied with your sustenance all year. Summarizing these statements, Rabba bar bar Ḥana said that Rabbi Yoḥanan said in the name of the tanna Rabbi Yehuda, son of Rabbi El’ai: Come and see that the latter generations are not like the earlier generations; rather they are their inferiors. The earlier generations made their Torah permanent and their work occasional, and this, Torah study, and that, their work, were successful for them. However, the latter generations who made their work permanent and their Torah occasional, neither this nor that was successful for them. Along these lines, Rabba bar bar Ḥana said that Rabbi Yoḥanan said in the name of Rabbi Yehuda, son of Rabbi El’ai: Come and see that the latter generations are not like the earlier generations. In the earlier generations, people would bring their fruits into their courtyards through the main gate in order to obligate them in tithes. However, the latter generations bring their fruits through roofs, through courtyards and through enclosed courtyards, avoiding the main gate in order to exempt them from the mitzva of tithing. As Rabbi Yannai said: Untithed produce is not obligated in the mitzva of tithing until it sees the front of the house through which people enter and exit, and it is brought into the house that way as it is stated in the formula of the confession of the tithes: “I have removed the consecrated from the house” (Deuteronomy 26:13), as the obligation to tithe produce whose purpose has not yet been designated takes effect only when it is brought into the house. And Rabbi Yoḥanan said: Even bringing it into the courtyard determines its status as having completed the production process and obligates the produce to be tithed, as it is written in the confession of the tithes: “And I have given to the Levite, the stranger, the orphan and the widow, and they shall eat in your gates and be satisfied” (Deuteronomy 26:12). We learned in our mishna: Over fruits that grow on a tree one recites: Who creates fruit of the tree, with the exception of wine that even though it originates from fruit of the tree, a separate blessing was established for it: Who creates the fruit of the vine. The Gemara asks: What is different about wine, that a separate blessing was established for it? If you say that because the fruit changed for the better into wine, therefore, the blessing changed. Olive oil changed for the better and nevertheless, its blessing did not change. As Rabbi Yehuda said that Shmuel said, and so too Rabbi Yitzḥak said that Rabbi Yoḥanan said: Over olive oil, one recites: Who creates fruit of the tree, just as he does over the fruit itself. The Sages said: There, in the case of oil, it is because it is impossible to find an appropriate blessing, as how shall we recite the blessing? If we recite the blessing: Who creates fruit of the olive, the fruit itself is called olive and that is what was created. The oil is a man-made product of that fruit, rendering that formula inappropriate. Similarly, reciting a formula parallel to the blessing on wine: Who creates the fruit of the vine, is inappropriate as the grapes themselves are the fruit that was created, as opposed to oil which was not. The Gemara challenges: Nevertheless, it is still possible to formulate a blessing, as we may recite the blessing: Who creates fruit of the olive tree, which would be parallel to the blessing recited over wine. Rather, Mar Zutra offered a different rationale: The reason that no separate blessing was established over oil is because, as opposed to wine that nourishes, oil does not nourish. The Gemara asks: And oil does not nourish? Didn’t we learn in a mishna: One who vows that nourishment is forbidden to him is permitted to eat water and salt, as they are not considered nourishment. And we discussed this halakha: By inference, water and salt are not considered nourishment, but all other edible items are considered nourishment. Let us say that this is a conclusive refutation of Rav and Shmuel, who said: One only recites: Who creates various kinds of nourishment, over the five species of grain alone, as they alone are considered nourishing. And Rav Huna said as a solution that this mishna referred to a case where he vows and says: Anything that nourishes is prohibited to me. That formula includes anything that is at all nourishing and therefore only water and salt are excluded. Olive oil is not excluded. Apparently, oil nourishes. Rather, there is another distinction between wine and oil: Wine satisfies, oil does not satisfy. Wine not only nourishes, but it is also filling. The Gemara asks: And does wine satisfy? Wouldn’t Rava drink wine all day on the eve of Passover in order to stimulate his heart, i.e., whet his appetite so that he might eat more matza at the seder? Wine does not satisfy, it whets the appetite. The Gemara answers: A lot of wine stimulates, a little satisfies. Again, the Gemara asks: Does wine satisfy at all? Isn’t it written: “Wine gladdens the heart of man, making the face brighter than oil, and bread fills man’s heart” (Psalms 104:15); bread is that which satisfies, wine does not satisfy. Rather, this verse is not a proof; wine has two advantages, it satisfies and gladdens. Bread, however, satisfies but does not gladden. Since wine possesses all of these virtues, the Gemara asks: If so, let us recite the three blessings of Grace after Meals over it after drinking, just as we do after eating bread. The Gemara answers: People do not base their meals on wine. Rav Naḥman bar Yitzḥak said to Rava: If one based his meal on it, what is the ruling? Must he recite the Grace after Meals as he does after bread? He replied: When Elijah comes and says whether or not it can serve as the basis for a meal, this will be resolved. Nevertheless, now, until then, his intention is rendered irrelevant by the opinions of all other men and he is not required to recite the complete Grace after Meals. Previously, the Gemara cited the halakha that one recites the blessing: Who creates fruit of the tree, over olive oil. The Gemara discusses the matter itself. Rav Yehuda said that Shmuel said, and so too Rabbi Yitzḥak said that Rabbi Yoḥanan said: One recites the blessing: Who creates fruit of the tree, over olive oil just as he does over the fruit itself. What are the circumstances? If you say that he drank it plain, it causes damage to the drinker. As it was taught in a baraita: One who drinks oil of teruma, while unaware that it was teruma, pays the principal and does not pay the additional fifth which is the typical penalty for unintentional misuse of consecrated property, as in that case the individual is considered to have only damaged consecrated property without deriving benefit from it. One who anoints his body with the oil of teruma pays the principal and pays the fifth, as he derived benefit from it. Apparently, one who drinks oil derives no benefit and it even causes him damage. Rather, it is referring to a case where he eats the oil by dipping bread into it. If so, the bread is primary and the oil secondary, and we learned in a mishna: This is the principle: Any food that is primary, and is eaten with food that is secondary, one recites a blessing over the primary food, and that blessing exempts the secondary from the requirement to recite a blessing before eating it. A blessing need only be recited over the bread, not over the oil. Rather, it is referring to a case where he is drinking it by means of an anigeron, as Rabba bar Shmuel said: Anigeron is water in which a beet was boiled, ansigeron is the water
דְּתַנְיָא: חֲבֵרִים שֶׁהָיוּ עוֹסְקִין בַּתּוֹרָה — מַפְסִיקִין לִקְרִיאַת שְׁמַע, וְאֵין מַפְסִיקִין לִתְפִלָּה. אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא כְּגוֹן רַבִּי שִׁמְעוֹן בֶּן יוֹחַי וַחֲבֵירָיו שֶׁתּוֹרָתָן אוּמָּנוּתָן. אֲבָל כְּגוֹן אָנוּ, מַפְסִיקִין לִקְרִיאַת שְׁמַע וְלִתְפִלָּה.
We learned in the mishna that if they already began any one of the activities mentioned in the mishna they need not stop to recite the Amida prayer; however, they stop to recite Shema. The Gemara asks: Didn’t the first clause of the mishna already teach that they need not stop? Why does the mishna repeat it? The Gemara answers: In the latter clause of the mishna, we came to discuss matters of Torah. With regard to those engaged in Torah study, they need not stop for prayer, but they are required to stop to recite Shema. As it was taught in a baraita: Torah scholars, who were engaged in the study of Torah, stop their Torah study for Shema, and they do not stop for prayer. Rabbi Yoḥanan said a caveat to this statement: They only taught that they need not stop for prayer with regard to the likes of Rabbi Shimon ben Yoḥai and his colleagues, whose Torah is their vocation and they never interrupt their Torah study. However, for the likes of us, who also engage in other activities, we stop both for Shema and for prayer.
רַבִּי יְהוּדָה כַּד אָזֵיל לְבֵי מִדְרְשָׁא שָׁקֵיל גּוּלְפָּא עַל כַּתְפֵּיהּ אָמַר גְּדוֹלָה מְלָאכָה שֶׁמְּכַבֶּדֶת אֶת בְּעָלֶיהָ רַבִּי שִׁמְעוֹן שָׁקֵיל צַנָּא עַל כַּתְפֵּיהּ אָמַר גְּדוֹלָה מְלָאכָה שֶׁמְּכַבֶּדֶת אֶת בְּעָלֶיהָ
§ The Gemara relates: When Rabbi Yehuda would go to the study hall he would carry a pitcher [gulefa] on his shoulder to sit on, saying: Labor is great, as it brings honor to the laborer who performs it. It brought him honor by enabling him to avoid sitting on the floor of the study hall. Similarly, Rabbi Shimon would carry a basket on his shoulder, saying: Labor is great, as it brings honor to the laborer who performs it.
דבר אחר כל שכן למה לא הביאן הקב"ה בפשוטה אלא אמר הקב"ה אם מכניס אני את ישראל בפשוטה מיד הם מחזיקין איש בשדהו ובכרמו ובטלין מן התורה. אלא הרי אני מקיפן במדבר ארבעים שנה כדי שיאכלו את המן ושותין מי באר והתורה נבללת בגופן, מכאן היה רבי שמעון בן יוחאי אומר לא ניתנה תורה לדרוש אלא לאוכלי המן
רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִזִּבְחֵי מֵתִים, ... אֲבָל שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְאָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִשֻּׁלְחָנוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יחזקאל מא) וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה':
(3) Rabbi Shimon said: if three have eaten at one table and have not spoken there words of Torah, [it is] as if they had eaten sacrifices [offered] to the dead, as it is said, “for all tables are full of filthy vomit, when the All-Present is absent” (Isaiah 28:8). But, if three have eaten at one table, and have spoken there words of Torah, [it is] as if they had eaten at the table of the All-Present, blessed be He, as it is said, “And He said unto me, ‘this is the table before the Lord’” (Ezekiel 41:22).
אמר להם הקב"ה במאי עסקתם אומרים לפניו רבש"ע הרבה שווקים תקנינו הרבה מרחצאות עשינו הרבה כסף וזהב הרבינו וכולם לא עשינו אלא בשביל ישראל כדי שיתעסקו בתורה אמר להם הקב"ה שוטים שבעולם כל מה שעשיתם לצורך עצמכם עשיתם תקנתם שווקים להושיב בהן זונות מרחצאות לעדן בהן עצמכם כסף וזהב שלי הוא שנאמר (חגי ב, ח) לי הכסף ולי הזהב נאם ה' צבאות
The Gemara returns to its narration of the future judgment. First, the members of the Roman Empire enter. The Holy One, Blessed be He, says to them: With what did you occupy yourselves? They say before Him in response: Master of the Universe, we have established many marketplaces, we have built many bathhouses, and we have increased much silver and gold. And we did all of this only for the sake of the Jewish people, so that they would be free to engage in Torah study.