משנה: אֵילּוּ דְּבָרִים שֶׁאֵין לָהֶן שֵׁיעוּר הַפֵּיאָה וְהַבִּכּוּרִים וְהָרֵאָיוֹן וּגְמִילוּת חֲסָדִים וְתַלְמוּד תּוֹרָה. אֵילּוּ דְּבָרִים שֶׁאָדָם אוֹכֵל פֵּירוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא כִּיבּוּד אָב וָאֵם וּגְמִילוּת חֲסָדִים וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵירוֹ וְתַלְמוּד תּוֹרָה כְּנֶגֶד כּוּלָּן. MISHNAH: These are the matters that have no measure1These are obligations spelled out in the Torah, so one has to fulfill them; but the Torah did not specify either minimum or maximum obligation. However, there are rabbinic minima and sometimes maxima established for all obligations.: Peah2In harvesting a field, one is not permitted to harvest the last corner (פאה); that must be abandoned to be harvested by the poor (Leviticus.19.9">Lev. 19:9,Leviticus.23.22">23:22). There is no minimum mentioned in the Torah; the Talmud will discuss whether one may declare one’s entire field as Peah., first fruits3There is an obligation to bring the first fruits of one’s land to the Temple, Leviticus.23.19">Lev. 23:19, 34:26; Nehemiah.10.36">Neh. 10:36. No amount has been specified. This obligation is the subject of tractate Bikkurim., appearance4There is an obligation to appear in the Temple on the three holidays of pilgrimage (Exodus.23.17">Ex. 23:17, Exodus.34.23-24">34:23–24, Deuteronomy.16.16">Deut. 16:16). It is forbidden to appear in the Temple emptyhanded (Exodus.23.15">Ex. 23:15, Exodus.34.20">34:20, Deuteronomy.16.16">Deut. 16:16), i. e., without bringing a sacrifice. The Torah does not directly spell out the value of the sacrifice, but the verse in Deuteronomy requires it to be “proportional to the blessing that the Eternal has bestowed on you.” The Talmud will discuss which of the two obligations (appearance or sacrifice) is meant here., works of kindness5Charity has two aspects: one is giving money and valuables to the needy; this has no explicit lower and upper limit, but it does have rabbinic limits in both directions. This, in addition to the laws of Peah, is one of the topics of the tractate. The other aspect is giving one’s time to attend funerals, weddings, visiting the sick and mourners, to work for the public good, and similar deeds. That aspect has no limits, upper or lower, expressed anywhere., and Torah study6It is written of the Torah (Joshua.1.8">Jos. 1:8): “You should meditate upon it day and night.” Hence, there is no upper limit. The obligation of Torah study can be fulfilled by the recitation of Shema‘, but that recitation is also an independent obligation. Hence, Torah study per se has no lower limit.. These are the matters whose product a person eats in this world and whose capital remains for him7As deeds which merit reward in the future life. in the future world: Honoring father and mother, works of kindness, making peace between people; the study of Torah is worth all of these.
הלכה: רִבִּי בִּנְיָמִין בַּר לֵוִי אָמַר רִבִּי יִצְחָק וְרִבִּי אִימִּי הֲווֹן יְתִיבִין מַקְשׁוֹי אֲמַר לָמָּה לֹא תַנֵּינָן תְּרוּמָה עִמְּהוֹן. אָמַר רִבִּי אִימִּי מִפְּנֵי הַמַּחְלוֹקֶת. אָמַר רִבִּי יוֹסֵי אָדָם עוֹשֶׂה כָּל־שָׂדֵהוּ בִּיכּוּרִים וְאֵין אָדָם עוֹשֶׂה כָּל־שָׂדֵהוּ תְרוּמָה. הֲתִיבוּן הֲרֵי הוּא אוֹמֵר פֵּיאָה הֲרֵי אֵין אָדָם עוֹשֶׂה כָל־שָׂדֵהוּ פֵּיאָה וְתַנִּיתָהּ. אָמַר רִבִּי יוֹסֵי קְצִירַת שִׁיבּוֹלֶת הָרִאשׁוֹנָה דּוֹמָה לְמֵירוֹחוֹ עַד שֶׁלֹּא קָצַר שִׁיבּוֹלֶת הָרִאשׁוֹנָה לֹא נִתְחַייְבָה שָׂדֵהוּ פֵּיאָה. מִשֶּׁקָּצַר שִׁיבּוֹלֶת הָרִאשׁוֹנָה נִתְחַייְבָה כָּל־שָׂדֵהוּ פֵּיאָה. בִּיקֵּשׁ לַעֲשׂוֹת כָּל־שָׂדֵהוּ פֵּיאָה עוֹשֶׂה. בְּרַם הָכָא עַד שֶׁלֹּא נִתְמָרֵחַ הַכְּרִי לֹא נִתְחַייֵב כִּרְיּוֹ תְרוּמָה. בִּיקֵּשׁ לַעֲשׂוֹת כָּל־כִּרְיּוֹ תְרוּמָה אֵינוֹ עוֹשֶׂה דְּתַנֵּינָן תַּמָּן הָאוֹמֵר כָּל־גּוֹרְנִי תְרוּמָה וְכָל־עִיסָּתִי חַלָּה לֹא אָמַר כְּלוּם עַד שֶׁיְּשַׁייֵר מִקְצָת. HALAKHAH: Rebbi Benjamin ben Levi7As deeds which merit reward in the future life. said: Rebbi Isaac and Rebbi Immi8He is Rebbi Ammi. were sitting and asking: Why did they not state terumah9The gift to the Cohen from the harvest, cf. Berakhot 1:1:1" href="/Jerusalem_Talmud_Berakhot.1.1.1">Berakhot, Chapter 1, Note 3. There are two kinds of terumah. The first one, terumah gedolah “the great terumah” must be given to the Cohen as absolutely first gift after the completion of the harvest. Then a tithe of ten percent, maäser, must be given to the Levite who in turn has to give ten percent, one percent of the original, to the Cohen. The two terumot must be eaten in ritual purity by the priestly families; in contrast the tithe is a civil obligation and is profane food in the hands of the Levite. An infraction of the rules of purity for terumah is a deadly sin. One speaks here about terumah gedolah for the quantity of which the Torah does not give any rules; hence, one grain may be given for an entire silo full of grain. Today, this grain, being ritually impure, has to be burned. with these? Rebbi Immi said, because of the disagreement10In Mishnah Terumot 3:5 we find a disagreement between Tannaïm. Rebbi Eliezer is of the opinion that one may not give more than 10% of the crop as terumah gedolah. Rebbi Ismael gives 50% as upper limit, and Rebbis Aqiba and Tarphon permit one to give as much as one likes on condition that some profane food be left over. Hence, one cannot say that terumah gedolah has no upper limit from the Torah, at least not according to Rebbis Eliezer and Ismael.. Rebbi Yose said11Rebbi Yose (the fourth generation Amora) explains that even according to Rebbis Aqiba and Tarphon, who are followed in practice, terumah has no place in the Mishnah., one may declare one’s entire field first fruits but one may not declare one’s entire field terumah. They objected: Look, it mentions peah, but nobody may make his entire field peah12Tosephta 1:1., but it was stated! Rebbi Yose said: The cutting of the first ear is compared to smoothing13In harvesting grain, the last operation is smoothing the heap of grain (so that theft could be easily detected. In modern terms, the equivalent would be storing the grain in a silo.) Terumah is not due before the end of the harvesting process since it is an obligation only for food. The implication is that workers may eat from the kernels before the end of the harvesting process (cutting, threshing, winnowing, and storing); after that one may not eat from it before terumot are separated.. Before he cut the first ear, the field was not obligated for peah. After he cut the first ear, the entire field became obligated for peah and if he then wants to declare his entire field as peah he may do so14It is not “the entire field,” only “the entire field that is obligated for peah;” hence, the Tosephta that forbids the entire field will permit the field minus one stalk.. But here, before he smoothed his grain heap, the heap was not obligated for terumah. When he wants to declare his entire heap as terumah, he may not do so since we have stated there (Ḥallah 1:9): “He who says: My whole threshing floor shall be terumah or my entire dough shall be ḥallah15Ḥallah is the obligatory gift to the Cohen from a (large enough) batch of bread dough, discussed in tractate Ḥallah. It has the status of terumah; hence, today is must be burned. did not say anything unless he reserves part of it16Even though the remainder may be a single grain; the difference to peah is in the theoretical basis, not the practical side..”
שִׁיבּוֹלֶת הָרִאשׁוֹנָה מַהוּ שֶׁתְּהֵא חַייֶבֶת בְּפֵיאָה. אֵיפְשַׁר לוֹמַר הִיא חִייְבָה כָּל־שָׂדֵהוּ פֵּיאָה וְהִיא חַייֶבֶת בְּפֵיאָה. קָצַר שִׁיבּוֹלֶת הָרִאשׁוֹנָה וְנִשְׂרְפָה מַהוּ שֶׁיְהֵא צָרִיךְ לִקְצוֹר פַּעַם שְׁנִייָה. נִשְׁמְעִינָהּ מִן הָדָא. קָצַר חֶצְיָיהּ וּמָכַר חֶצְיָיהּ וּמָכַר מַה שֶׁקָּצַר קָצַר חֶצְיָהּ וְהִקְדִּישׁ מַה שֶׁקָּצַר נוֹתֵן מִן הַמְשׁוּאָר עַל הַכֹּל. וְהֶקְדֵּשׁ לָאו כְּשָׂרוּף הוּא. הָדָא אָֽמְרָה קָצַר שִׁיבּוֹלֶת הָרִאשׁוֹנָה וְנִשְׂרְפָה אֵינוֹ צָרִיךְ לִקְצוֹר פַעַם שְׁנִייָה. Is the first ear obligated for peah? It is impossible to say that it obligated the entire field for peah and itself should be obligated for peah17As explained in the preceding paragraph.. If he cut the first ear and it was burned, does he have to cut another one a second time18If he wants to give his entire field to the poor as peah, must the ear he cut first be in existence at the moment of dedication?? Let us hear it from the following19A statement similar to this baraita is in Tosephta 1:9; the reference is to Mishnah 2:7: “If he cut half the field and sold the other half, the buyer gives peah for everything. If he cut half the field and dedicated the other half, the one who redeems it gives peah for everything.” In both cases, the field is given or dedicated as is, with all obligations on the harvest, since peah must be given at the last corner to be harvested.: “If he cut half the field and sold the other half, or he sold what he had cut, if he cut half the field and dedicated20To the Temple, the proceeds to be used for the upkeep of the Temple. While the material is in the hands of the Temple authorities, any private use of it is forbidden. what he had cut, he gives from the leftover for everything.” If it is dedicated is it not as if it was burned21Since no benefit whatsoever may be derived from it at this stage.? This says that if he cut the first ear and it was burned, he does not have to cut a second time22Because if he dedicated the first half and cut the second half for himself, he must give peah for the entire field from his part. If we replace the dedicated half by the burned ear, we have exactly the case that we are dealing with..
כִּילָּה אֶת שָׂדֵהוּ אַתְּ אָמַר חָֽזְרָה פֵיאָה לָעֳמָרִין. מַהוּ שֶׁתַּחְזוֹר פֵּיאָה לִקְצִירַת שִׁיבּוֹלֶת הָרִאשׁוֹנָה. אָמַר רִבִּי יוֹסֵי נֵילַף פֵּיאַת עוֹמָרִין מִפֵּיאַת קָמָה. מַה פֵּאַת קָמָה לֹא חָֽזְרָה קָמָה לִקְצִירַת שִׁיבּוֹלֶת הָרִאשׁוֹנָה. אַף פֵּיאַת עוֹמָרִין לֹא תַחְזוֹר פֵּיאָה לִקְצִירַת שִׁבּוֹלֶת הָרִאשׁוֹנָה. If he finished the field23He harvested the entire field without leaving peah for the poor. The reference is to Tosephta 1:5: “If he did not give from standing grain, he must give from sheaves. If he did not give from sheaves, he must give from stacks. If he did not give from stacks, he must give from the grain heap. If he did not give from the grain heap before it was smoothed, he must first give terumah and tithes and only then peah.” See also Mishnah 1:6, Halakha 7:2, 4:1; an extended version is in Babli Baba qama94a., you say that peah devolves on the sheaves. Would peah turn back to the first ear24That the first cut also may be peah from its sheaf if the entire field was cut.? Rebbi Yose said, let us learn peah of sheaves from peah of standing grain. Since peah from standing grain does not return to the first ear25As explained in the preceding paragraph, the first cut is not subject to the laws of peah at all since it enables the laws to be applied., peah of sheaves likewise should not return to the first ear.
הַפֵּיאָה יֵשׁ לָהּ שֵׁיעוּר מִלְּמַטָּן וְאֵין לָהּ שֵׁיעוּר מִלְּמַעֲלָן. הַבִּיכּוּרִים וְרֵאָיוֹן אֵין לָהֶם שֵׁיעוֹר לֹא מִלְּמַעֲלָן וְלֹא מִלְּמַטָּן. אִית תַּנִּי תַּנָּא הַפֵּיאָה וְהַבִּיכּוּרִים וְרֵאָיוֹן אֵין לָהֶם שֵׁיעוֹר לֹא לְמַעֲלָן וְלֹא לְמַטָּן. מַה נְפִיק מִן בֵּינֵיהוֹן וְהֵן חַד מִן שִׁשִּׁים. מַן דָּמַר דְּפֵּיאָה יֵשׁ לָהּ שֵׁיעוּר מִלְּמַטָּן וְאֵין לָהּ שֵׁיעוּר מִלְּמַעֲלָן מַה שֶׁנָּתַן נָתַן חָזַר וְהוֹסִיף חַייָב בְּמַעֲשֵׂר עַד שָׁעָה שֶׁיַּשְׁלִים. מַאן דָּמַר הַפֵּיאָה וְהַבִּיכּוּרִים וְהָרֵיאָיוֹן אֵין לָהֶן שֵׁיעוֹר לֹא מִלְּמַעֲלָן וְלֹא מִלְּמַטָּן מַה שֶׁנָּתַן כְּבָר נִפְטָּר. חָזַר וְהוֹסִיף חַייָב בְּמַעְשְׂרוֹת. Peah has a minimum measure but no maximum measure. First fruits and appearance have neither minimum nor maximum measures. There are those who state: Peah, first fruits and appearance have no measure, neither minimum nor maximum. What is the difference between them, is it not one in sixty26Mishnah 2 states that the rabbinic minimum for peah is one sixtieth of the field, 1 2/3 percent. In both formulations it is agreed that peah has no minimum from the Torah but it has a minimum by rabbinic usage.? According to him who says that peah has a minimum measure but no maximum measure: What he gave27When he harvested but left less than 1 2/3% of the harvest standing on the field. The standing grain certainly has the status of peah and, no longer being the property of the farmer, is not subject to the requirement of terumah and tithes. [The interpretation of R. Simson of Sens is that, while as Biblical commandment there is no lower limit to what he must give, by rabbinic decree any gift of less than 1⅔% is not considered peah and is subject to the laws of tithes even though it is the property of the poor and not of the farmer.], he gave; if he had second thoughts and added to it, it is subject to tithes until he makes up for it28Any amount he adds which together with the standing peah does not add up to 1 2/3% of the yield of the entire field, is a voluntary gift, rather than peah, and has the status of grain given after threshing and smoothing the heap. The farmer is obliged to separate from it terumah and tithes. Only if he reaches the rabbinic threshhold of 1 2/3% [according to R. Simson of Sens, only if he gives all of 1 2/3% at one time] does the rule of peah apply again and the produce may be taken by the poor without further obligation.. According to him who says peah, first fruits and appearance sacrifices have no measure, neither minimum nor maximum: What he gave already freed from the obligation; if he has second thoughts and adds, that is subject to tithes20To the Temple, the proceeds to be used for the upkeep of the Temple. While the material is in the hands of the Temple authorities, any private use of it is forbidden..
רִבִּי בַּרֶכְיָה בְּעִי וְלָמָּה לֹא תַנֵּינָן עָפָר סוֹטָה. וְלָמָּה לֹא תַנֵּינָן אֶפֶר פָּרָה. וְלָמָּה לֹא תַנֵּינָן רוֹק יְבָמָה. וְלָמָּה לֹא תַנֵּינָן דַּם צִיפּוֹר שֶׁל מְצוֹרָע. לֹא אֲתִינָן מַתְנִיתָא אֶלָּא דְּבָרִים שֶׁהוּא מוֹסִיף עֲלֵיהֶן וְיֵשׁ בַּעֲשִׂייָתָן מִצְוָה. אֵילּוּ אַף עַל פִּי שֶׁהוּא מוֹסִיף עֲלֵיהֶן אֵין בַּעֲשִׂייָתָן מִצְוָה. Rebbi Berekhiah asked: Why did we not state the dust for the straying30The straying wife who was seen in a secret rendez-vous with another man. The jealous husband may bring his wife to the Temple where she has to drink water mixed with some dust from the Temple floor as an ordeal (Numbers.5">Num. 5). There is no minimum amount of that dust prescribed.? Why did we not state the ashes of the heifer31The ashes of the red heifer must be strewn on the water with which people defiled by contact with a dead body could be purified for entrance to the Temple (Numbers.19">Num. 19). Since these ashes are extremely valuable, using more than a minimum amount is a misdeed.? Why did we not state the spittle of the sister-in-law32The childless widow who is not married by her brother-in-law becomes free to marry outside the family only by removing a shoe from the foot of the unwilling brother-in-law and spitting out before him (Deuteronomy.25.9">Deut. 25:9). The spittle falling to the earth must be seen by the court but no minimum is established.? Why did we not state the blood of the bird for the “leper”33The bird needed for the ritual cleansing of the “leper” (Leviticus.14.1-7">Lev. 14:1–7). The symptoms of the “leper” have no relation to what today is called leprosy.? Our34In old French sources, R. Simson of Sens and Chagigah 7a" href="/Tosafot_on_Chagigah.7a">Tosaphot Ḥagigah 7a, this is a statement of the Amora R. Yose mentioned in the previous paragraphs, contemporary of R. Berekhiah. Mishnah deals only with things to which he may add and adding is a worthy deed. As for those, even though he may add to them, doing so is no worthy deed.
וְהָרֵאָיוֹן. מַתְנִיתִין בְּרֵאָיַית קָרְבָּן אֲבָל בְּרֵאָיַית פָּנִים יֵשׁ לָהּ שֵׁיעוּר. וַאֲתְייָא כַּיי דָּמַר רִבִּי יוֹחָנָן מָעָה כֶסֶף שְׁתֵּי כֶסֶף דְּבַר תּוֹרָה. “Appearance”35Quote from the Mishnah that introduces a new subject.. Our Mishnah36R. Simson of Sens already noted that this is a scribal error and that the subsequent discussion shows that it is the value of the obligatory sacrifice which has a fixed minimum. Hence, one should read: “Our Mishnah is about appearance with a sacrifice but appearance in person has no measure.” is about appearance with a sacrifice, but appearance in person has a measure. This agrees with what R. Joḥanan said: “One silver obolus and two silver coins are words of the Torah”37Chagigah 1:2:1" href="/Jerusalem_Talmud_Chagigah.1.2.1">Mishnah Ḥagigah 1:2 fixes the minimum amount to be spent on the two obligatory sacrifices as, respectively, one silver obolus and two silver coins. [The two sacrifices are the holocaust for the altar and a family sacrifice of which only a small part was burned on the altar. The houses of Shammai and Hillel disagree on the distribution of these sums but not on the principle that the first has to be a silver obolus and the second two silver coins.] According to most commentators, the “silver coins” mentioned also are oboli [6 oboli equal one drachma (denar) and four drachmas equal one tetradrachma (סלע)]. In the Roman empire only the emperor could mint silver coins. The Eastern mint was at Tyre; hence, silver coins are also called Tyrian money. Before the inflation of the military anarchy, local coinage was of copper and worth one eighth of the corresponding silver coinage.
The following discussion will determine whether these minimal amounts have rabbinic or biblical status..
תַּנָּא רִבִּי יַסָּא קוֹמֵי רִבִּי יוֹחָנָן רֵאָייָה כָּל־שֶׁהוּא חֲכָמִים הֵן שֶׁאָֽמְרוּ מָעָה כֶסֶף שְׁתֵּי כֶסֶף. אָמַר לֵיהּ וְיֵשׁ כֵּן זוּ. אָמַר רִבִּי יוֹנָה וְכָל־הַשֵּׁיעוּרִין לֹא חֲכָמִים הֵן שֶׁנָּֽתְנוּ כְּזַיִת מִן הַמֵּת וּכְזַיִת מִן הַנְּבֵילָה וְכַעֲדַשָּׁה מִן הַשֶּׁרֶץ. לֹא אַתְייָא מִישְׁאוֹל אֶלָּא כְּהָדָא דְתַנִּי רִבִּי הוֹשַׁעְיָא. לֹא יֵרָאוּ פָנַי רֵיקָם אֲפִילוּ כָּל־שֶׁהוּא. חֲכָמִים הֵן שֶׁאָֽמְרוּ מָעָה כֶסֶף שְׁתֵּי כֶסֶף. וְקַשְׁיָא מִן דּוֹ סְמַךְ לִדְבַר תּוֹרָה הוּא. (חֲכָמִים הֵן שֶׁנָּֽתְנוּ כְּזַיִת מִן הַמֵּת וּכְזַיִת מִן הַנְּבֵילָה וְכַעֲדַשָּׁה מִן הַשֶּׁרֶץ) [הוּא אָמַר חֲכָמִים הֵן שֶׁאָֽמְרוּ מָעָה כֶסֶף שְׁתֵּי כֵֶסֶֶף.] אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בוּן רִבִּי יוֹחָנָן כְּדַעְתֵּיהּ דְּרִבִּי יוֹחָנָן אָמַר כָּל־הַשֵּׁיעוּרִין הֲלָכָה לְמֹשֶׁה מִסִּנַי דּוֹ אָמַר Rebbi Yasa stated before Rebbi Joḥanan: The appearance is with anything38One may appear in the Temple with one sacrifice for the appearance and one for the family holiday; no minimal expenditure is required. The monetary minimum is purely a rabbinic one.; the sages only said: “One silver obolus, two silver coins.” He said to him: Is there anything like39Yerushalmi כן is contracted from כְּעֵין “in the kind of.” that? Rebbi Jonah said, are not all measures determined by the sages40There are many biblical precepts that are applied only to some minimal amount and volume. None of these are spelled out in the Torah; they are all rabbinic formulations.? They said: “The volume of an olive from a corpse41All rules of defilement by parts of a corpse apply only if a minimum size of the volume of one olive is present. Hence, somebody in a house in which less than that volume of a corpse is present may go to the Temple without the purification procedure of the ashes of the red heifer even though going there in impurity is a strict biblical prohibition., the volume of an olive from a cadaver42To bring a sin offering for having eaten from a cadaver needs this minimum amount; the same minimum applies to the impurity caused by touching or carrying pieces of the cadaver of an otherwise kosher animal., the volume of a lentil from a dead reptile43The minimum volume from a carcass that causes the severe impurity incurred by touching dead reptiles..” The question here is only what Rebbi Hoshaia stated: (Exodus.23.15">Ex. 23:15, Exodus.34.20">34:20) “They should not be seen before Me empty-handed,” with anything44No minimal amount required.; the sages only said: “A silver obolus, two silver coins.” The difficulty is that this45Two verses (and an additional one in Deut.) insist that one may not appear empty-handed; this must mean that a negligible amount is counted as nothing and, therefore, forbidden by the Torah. is support for the opinion that [the rule] is based on words of the Torah. He said that only the sages instituted46The text in parentheses is the one of the Venice print here; the text in brackets is from the word-by-word parallel in Chagigah 1:2:2-4" href="/Jerusalem_Talmud_Chagigah.1.2.2-4">Ḥagigah 1:2 (fol. 76b). The translation is that of the Ḥagigah text which alone makes sense. It may be assumed that the copyist of the manuscript used for printing had before him a manuscript in which the entire sentence was only indicated by “etc.” and the copyist chose the wrong statement to complete.: “One silver obolus, two silver coins.” Rebbi Yose ben Rebbi Abun said: Rebbi Johanan follows his own opinion since Rebbi Joḥanan said that all measures47Including those stated by R. Jonah and all similar ones. are practice taught by Moses at Sinai;
מָעָה כֶסֶף שְׁתֵּי כֶסֶף דְּבַר תּוֹרָה. רִבִּי הוֹשַׁעְיָא כְּדַעְתֵּיהּ דְּרִבִּי הוֹשַׁעְיָא אָמַר הָאוֹכֵל אִיסּוּר בִּזְמַן הַזֶּה צָרִיךְ לִרְשׁוֹם עָלָיו אֵת הַשֵּׁיעוּרִין שֶׁמָּא יַעֲמוֹד בֵּית דִּין אַחֵר וִישַׁנֶּה עָלָיו אֶת הַשֵׁיעוּרִין וִיהֵא יוֹדֵעַ מֵאֵי זֶה שֵׁיעוּר אָכַל. he says that “one obolus and two silver coins are the word of the Torah.” Rebbi Hoshaia follows his own opinion since Rebbi Hoshaia said: He who eats forbidden food in the present time has to note down the quantities48Since one is required to bring a sin-offering only if he ate more than the volume of an olive, he is forbidden to bring one if he ate less than that volume. Hence, the determination of that volume is essential. The statement of R. Hoshaia here is attributed to R. Eleazar, student and colleague of R. Johanan, in Yoma.80a">Babli Yoma 80a. There, the interpretation is that not the rule of “volume of an olive” might change but rather its interpretation. A. Y. Greenfield, in his article “The Connection Between the Measures of an Olive and an Egg,” תחומין 14 (5754) 396–411 shows that modern interpretations of the “volume of an olive” vary on a scale of 1 to 30. Hence, once the Temple is rebuilt, an authoritative interpretation is needed even according to R. Joḥanan.; maybe a new court will arise and change the measures for him; then he will know what measure he ate.
אָֽמְרֵי חָזַר בֵּיהּ רִבִּי יוֹחָנָן מִן הָדָא. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי תְּרַוֵּיהוֹן אָֽמְרִין לֹא חָזַר בֵּיהּ וְעוֹד מִן הָדָא דְּאָמַר רִבִּי לָא בְשֵׁם רִבִּי אַמִּי אִיתְפַּלְּגוּן חִזְקִיָּה וְרִבִּי יוֹחָנָן. חִזְקִיָּה אָמַר אָדָם חוֹלֵק אֶת חוֹבָתוֹ לִשְׁתֵּי בְהֵמוֹת. רִבִּי יוֹחָנָן אָמַר אֵין אָדָם חוֹלֵק אֶת חוֹבָתוֹ לִשְׁתֵּי בְהֵמוֹת. אֶלָּא צָרִיךְ שֶׁיְּהֵא בְיָדוֹ שְׁתֵּי כֶסֶף לְכָל אַחַת וְאַחַת. They said, Rebbi Joḥanan changed his mind about this. Rebbis Jonah and Yose said, he did not change his mind; additionally, Rebbi La said in the name of Rebbi Ammi: Ḥizqiah and Rebbi Joḥanan disagreed. Ḥizqiah said, a man may split his obligation for two animals49He has to spend an obolus and two silver coins on animals for his pilgrimage but, since this is a rabbinic ordinance, it does not matter if the amount is split to pay for several animals.. Rebbi Joḥanan said, nobody may split his obligation for two animals, but for each one he has to have two silver coins in his hand50Since it is the practice from the days of Moses to spend two silver coins for one sacrifice of the larger kind, this has the status of a biblical command and cannot be abrogated. Similarly, a full obolus must be spend on one animal of the smaller kind..
רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם חִזְקִיָּה אָדָם טוֹפֵל בְּהֵמוֹת לִבְהֵמָה. וְאֵין אָדָם טוֹפֵל מָעוֹת לְמָעָה. הֵיךְ עֲבִידָא הָיוּ לְפָנָיו עֶשֶׂר בְּהֵמוֹת וְהִקְרִיב חָמֵשׁ בְּיוֹם טוֹב הָרִאשׁוֹן וְהַמּוֹתָר מַהוּ שֶׁיִּדָּחֶה לְיוֹם טוֹב הָאַחֲרוֹן. רִבִּי קְרִיסְפָּא אָמַר אִיתְפַּלְּגוּן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. חַד אָמַר דּוֹחֶה וְחָרָנָא אָמַר אֵינוֹ דוֹחֶה וְלָא יָֽדְעִין מַה אָמַר דָּא וּמַה אָמַר דָּא. אָמַר רִבִּי זְעִירָא נְפָרֵשׁ מִילֵּיהוֹן דְּרַבָּנָן מִן מִילֵּיהוֹן דְּרִבִּי יוֹחָנָן דּוּ אָמַר אָדָם טוֹפֵל מָעוֹת לְמָעוֹת וְאֵין אָדָם טוֹפֵל בְּהֵמוֹת לִבְהֵמָה הוּא דּוּ אָמַר דוֹחֶה. וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דּוּ אָמַר אָדָם טוֹפֵל בְּהֵמָה לִבְהֵמָה וְאֵין אָדָם טוֹפֵל מָעוֹת לְמָעָה הוּא דּוּ אָמַר אֵינוֹ דּוֹחֶה. אָתָא שִׁמְעוֹן בַּר ווָה בְּשֵׁם רִבִּי יוֹחָנָן לְעוֹלָם הוּא מוֹסִיף וְהוֹלֵךְ וְדוֹחֶה אֶת יוֹם טוֹב עַד שֶׁיֹּאמַר אֵין בְּדַעְתִּי לְהוֹסִיף. Rebbi Simeon ben Laqish in the name of Ḥizqiah: A person adjoins an animal to an animal but no person may adjoin money to money51The parallel is in Chagigah.8a">Babli Ḥagigah8a (and Chagigah 1:2:2-4" href="/Jerusalem_Talmud_Chagigah.1.2.2-4">Yerushalmi Ḥagigah 1:2). In the Babli, it is explained that the obligation to spend an obolus and two silver coins must be satisfied by unencumbered money. Now four years out of seven there is a second tithe on agricultural produce of the Land of Israel. That second tithe is the property of the farmer but it must be consumed in Jerusalem; it also may be redeemed by money and the money taken to Jerusalem and there spent on food to be consumed in Jerusalem. In addition, the tenth newborn calf or lamb in a herd must be taken to Jerusalem and offered as a sacrifice (only some blood is sprinkled on the altar, the rest is to be eaten by the family of the rancher.) So one may assume that many people on their pilgrimage for the holiday have money and animals of the tithe that they want to eat in Jerusalem to absolve themselves at the same time of the obligations of pilgrimage and (second) tithe. According to Ḥizqiah, on the first day of the holiday one may bring small and cheap animals as obligatory sacrifices and then use the money or the animal of tithes for additional ḥagigah offerings but one may not add the money of second tithes to profane money to buy one large animal for any of the two obligations.
In the text, the corresponding statement by R. Joḥanan is missing, viz., that one may add money (if only the basic amount is profane) but not animals (since no animal worth less than two pieces of silver is acceptable as ḥagigah). The statement appears in Ḥagigah.. What may be done52A rhetorical introduction to the main question, corresponding to: “They asked themselves” in the Babli.? There were before him ten animals, he sacrificed five of them on the first holiday. May the remainder push aside the last holiday53If these animals retain the status of ḥagigah, they may be sacrificed on the last day of Pesaḥ or Sukkot which are also full holidays. If, however, they have only the status of sacrifices in fulfillment of a vow (since any dedication as sacrifice is a vow to bring the animal to the Temple), then they may be slaughtered only during the intermediate days of the holiday or after its conclusion, and they do not push aside holiday prohibitions.? Rebbi Crispus said, Rebbi Joḥanan and Rebbi Simeon ben Laqish have differing opinions. One said, they push; the other one said, they do not push. We do not know who said what. Rebbi Zeïra said, we may explain the words of the rabbis through the words of Rebbi Joḥanan, who54Aramaic דּוּ is a contraction of דְּהוּא. said: A person may adjoin coins to coins but not animals to an animal. He must say, they push55Since each animal was bought with money dedicated for ḥagigah, they all have the status of ḥagigah.. But Rebbi Simeon ben Laqish said, a person adjoins an animal to an animal but no person may adjoin money to money. He must say, they do not push56Since one may not adjoin money, only the first animal was ḥagigah, the rest are not and cannot be used for holiday sacrifices.. Simeon bar Abba came in the name of Rebbi Joḥanan: He adds57Even during the intermediate days of the holiday, when one’s biblical obligation of appearing in the Temple with a sacrifice has already been satisfied, he can add money to the original money and still the animals bought will fall under the category of ḥagigah. But when he declares that it is enough, the next money spent will no longer buy ḥagigah sacrifices. This extension of R. Joḥanan’s statement is not a logical consequence of his earlier one. and pushes the holiday further until he says: I do not intend to add further.
וּגְמִילוּת חֲסָדִים. הָדָא דְּתֵימַר בְּגוּפוֹ. אֲבָל בְּמָמוֹנוֹ יֵשׁ לוֹ שֵׁיעוּר. וַאֲתְייָא כַּיי דָּמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי יְהוּדָה בֶּן חֲנִינָא נִמְנוּ בְאוּשָׁא שֶׁיְּהֵא אָדָם מַפְרִישׁ חוֹמֶשׁ מִנְּכָסָיו לְמִצְוֹת. עַד הֵיכָן רבּן גַמְלִיאֵל בֶּן אִינִינִיָּא וְרִבִּי אַבָּא בַּר כֲּהָנָא חַד אָמַר עַד כְּדֵי תְרוּמָה וּתְרוּמַת מַעֲשֵׂר. וְחָרָנָא אַמָר כַּבֵּד אֶת יי֨ מֵהוֹנֶךָ וּמֵרֵאשִׁית כָּל־תְּבוּאָתֶךָ. כְּמֵרֵאשִׁית כָּל־תְּבוּאָתֶךָ. “Works of kindness.58Quote from the Mishnah, introduction of the next subject.” That means with his person5Charity has two aspects: one is giving money and valuables to the needy; this has no explicit lower and upper limit, but it does have rabbinic limits in both directions. This, in addition to the laws of Peah, is one of the topics of the tractate. The other aspect is giving one’s time to attend funerals, weddings, visiting the sick and mourners, to work for the public good, and similar deeds. That aspect has no limits, upper or lower, expressed anywhere.. But with his money it has a measure. This parallels what Rebbi Simeon bar Laqish said in the name of Rebbi Jehudah ben Ḥanina59An Israeli Amora of the first generation. All his known statements were transmitted by R. Simeon bar Laqish. [In the Babli, the Amora is Rebbi Illaï, i. e., R. La who was mentioned earlier in this Halakha, a student of R. Simeon ben Laqish.]: They voted at Usha60Usha in lower Galilee was the place of residence of R. Jehudah bar Illaï who, through his good relations with the Roman authorities, obtained permission for the reconstitution of the Synhedrion. This decree must have been one of the first acts of the new Synhedrion; it is explained later that the formal decree was only a formalization or reaffirmation of earlier practice. that a person may give a fifth of his property for good deeds. How far down? Rebbi Gamliel bar Ininia61A Galilean Amora of the third generation, student of R. Mana I. and Rebbi Abba bar Cahana; one said corresponding to terumah and the terumah of the tithe62Terumah gedolah has to be given by estimate, not by measure (Terumot 1:7). A generous farmer will give one part in forty (2.5%), the average person one in fifty (2%), the stingy person one in sixty (1 2/3%) (Terumot 4:3). The terumah of the tithe has to be given exactly as 1%. Hence, the minimal amount of charity one is obliged to give from his gross income varies between 2.67% and 3.5%, with 3% recommended., the other said (Proverbs.3.9">Prov. 3:9): “Honor the Eternal with your property and with the first of all your yield;” corresponding to the first of all your yield63Terumah gedolah is called “first of your grain and oil” in Deuteronomy.18.4">Deut. 18:4; in this opinion one is only required to spend for charity the 2% of his gross earnings equivalent to terumah gedolah..
רִבִּי גַמְלִיאֵל בֶּן אִינִינִִיָּא בָּעָא קוֹמֵי רִבִּי מָנָא מַה חוֹמֶשׁ בְּכָל־שָׁנָה וְשָׁנָה. לְחָמֵשׁ שָׁנִים הוּא מַפְסִיד כּוּלָּא. אָמַר לֵיהּ בַּתְּחִילָּה לְקֶרֶן מִיכָּן וָאֵילַךְ לְשָׂכָר. Rebbi Gamliel bar Ininia asked before Rebbi Mana: Does it mean one fifth every year? In five years he will have lost everything64But, as Rashi explains in Ketubot.50a">Babli Ketubot 50a, the entire rule was only enacted to make sure that nobody would bring on himself the need to accept welfare.! He said to him: The first time from the capital, from there on from net gain.
רַב הוּנָא אָמַר לְמִצְוֹת עַד שְׁלִישׁ. מַהוּ לְכָל־הַמִּצְוֹת עַד שְׁלִישׁ אוֹ לְמִצְוָה אַחַת. סָֽבְרִין מֵימַר לְכָל־הַמִּצְוֹת עַד שְׁלִישׁ. רִבִּי אָבוּן אָמַר אֲפִילוּ לְמִצְוָה אַחַת. רַב חָבִיבָה בְשֵׁם רִבָּנִין דְּתַמָּן מַהוּ שְׁלִישׁ לְדָמִים. הֵיךְ עֲבִידָא לָקַח אָדָם מִצְוָה וְרָאָה אֲחֶרֶת נָאָה הִימֶּינָּה עַד כַּמָּה מַטְרִיחִין עָלָיו עַד שְׁלִישׁ. Rav Huna65In the parallel in the Babli (Bava qama 9a), the statements of Rav Huna and Rav Ḥabiba are both reported in the name of Rebbi Zeïra, student of Rav Huna. said, for religious purposes up to a third. What does he mean, for all religious purposes or just for one purpose? They thought that this means, for all religious purposes up to one third66For religious articles one may spend up to one third of one’s net worth. In that interpretation, Rav Huna would exempt religious articles from the decree of Usha.. Rebbi Abun said, even for one purpose only. Rav Ḥabiba67He must have been a Babylonian Amora of the third generation, a student of Rav Huna. The Rav Ḥabiba mentioned in the Babli belongs to the sixth generation, after the compilation of the Jerusalem Talmud and, therefore, he cannot be identical with the Rav Ḥabiba mentioned here. in the name of the rabbis from there: What means “up to a third?” For its cost! How is that done? A man buys a religious article and sees another one which is more beautiful, until when does one bother him? Up to one third68Of the original cost. If one has a religious object, such as an etrog or tefillin, he should not spend for another one more than 133% of the cost of the object he already has. In this interpretation, the statement of Rav Huna has no relation to the decree of Usha..
תַּנִּי רִבִּי יִשְׁמָעֵאל זֶה אֵלִי וְאַנְוֵהוּ וְכִי אֶיפְשָׁר לוֹ לְאָדָם לְנַוּוֹת אֶת בּוֹרְאוֹ אֶלָּא אַנְווֶה לְפָנָיו בְּמִצְוֹת אֶעֱשֶׂה לְפָנָיו לוּלָב נָאֶה. סוּכָּה נָאָה. שׁוֹפָר נָאֶה צִיצִית נָאָה תְּפִילִּין נָאִין. אַבָּא שָׁאוּל אוֹמֵר אֲדְמֶה לוֹ. מַהוּ חַנּוּן וְרַחוּם. אַף אַתְּ תְּהֵא חַנּוּן וְרַחוּם. Rebbi Ismael stated69This is a side remark: why should one spend much money on religious articles? It is a short quote of a long statement in Mekhilta deR. Ismael, Parshat Hashirah 3 (6 authors mentioned), Mekhilta deR. Simeon bar Ioḥai pp. 78–79, shortened in Massekhet Sopherim 3:12, Massekhet Sepher Torah3:10, in Shabbat.133b">Babli sources Sabbath 133b, Nazir.2b">Nazir 2b, and, very much shortened, Sukkah.11b">Sukkah 11b. In the latter sources, the name of R. Ismael is never mentioned.: (Exodus.15.2">Ex. 15:2) “This is my God and I will glorify Him!” Is it possible for a human to glorify his God? Rather I shall appear beautiful before Him with religious articles. I shall make before Him a beautiful lulab, a beautiful sukkah, a beautiful shofar, beautiful ẓiẓit, beautiful tefillin. Abba Shaul70A Tanna of the generation of students of R. Aqiba who collected the traditions of prior generations; his collection is one of the sources of the Mishnah. said, I want to be like Him! Just as He is merciful and gracious, so you also should be merciful and gracious!
מַעֲשֶׂה בְּרִבִּי יְשֵׁבָב שֶׁעָמַד וְהֶחֱלִיק אֶת כָּל־נְכָסָיו לַעֲנִייִם. שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל וַהֲלֹא אָֽמְרוּ חוֹמֶשׁ מִנְּכָסָיו לְמִצְוֹת וְרַבָּן גַּמְלִיאֵל לֹא קוֹדֶם לְאוּשָׁא הָיָה. רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן בְּשֵׁם רִבִּי לֵוִי כַּךְ הָֽיְתָה הֲלָכָה בְּיָדָם וּשְׁכָחוּהָ וְעָֽמְדוּ הַשְּׁנִייִם וְהִסְכִּימוּ עַל דַּעַת הָרִאשׁוֹנִים. לְלַמְּדָךְ שֶׁכָּל־דָּבָר שֶׁבֵּית דִּין נוֹתְנִין נַפְשָׁן עָלָיו סוֹף הוּא מִתְקֵייֵם. כְּמַה שֶׁנֶּאֱמַר לְמֹשֶׁה בְּסִינַי. וַאֲתְייָא כַּיי דָּמַר רִבִּי מָנָא כִּי לֹא דָּבָר רֵק הוּא מִכֶּם. וְאִם הוּא רֵק מִכֶּם לָמָּה שֶׁאֵין אַתֶּם יְגֵיעִין בּוֹ. כִּי הוּא חַיֵּיכֶם. אֵימָתַי הוּא חַיֵּיכֶם בְּשָׁעָה שֶׁאַתֶּם יְגֵיעִין בּוֹ. It happened that Rebbi Yeshebab71A Tanna of the third generation, student of R. Joshua and colleague of R. Aqiba. He was one of the Ten Martyrs and was executed after the war of Bar Kokhba, at age 90, probably because he continued to teach in Judea. went and let his entire property be distributed to the poor. Rabban Gamliel72In the parallel Ketubot.50a">Babli, Ketubot 50a, it is R. Aqiba who objects and prevents him from executing his wishes. sent to him: Did they not say one fifth of one’s property for good deeds? And was not Rabban Gamliel before Usha73Rabban Gamliel died before the war of Bar Kokhba but the assembly at Usha was long after that war. In addition, the language of Rabban Gamliel implies that “they”, not “we”, instituted the limitation; hence, it was an old rule (but, as the text here shows, not one that was generally observed.)? Rebbi Yose ben Rebbi Abun, Rebbi Levi: That was the current practice, they forgot it74The first two generations after the destruction of the Temple, at the least. The same statement by R. Yose ben R. Abun and R. Levi is quoted in Ketubot 8:11:2-5" href="/Jerusalem_Talmud_Ketubot.8.11.2-5">Ketubot 8:11 (fol. 32c) on another practice., but the later ones got up and agreed to the opinion of the earlier ones, to teach you that everything the Court75The Synhedrion or any court whose authority is accepted by all of Israel. insists on will come to be in the end, just as Moses was told on Sinai; as Rebbi Mana said (Deuteronomy.32.47">Deut. 32:47): “For it is not an empty word, from you,” if it is empty it is from you because you do not exert yourself about it. “Because it is your life,” when is it your life? At the time that you exert yourself!
רִבִּי תַנְחוּמָא בְשֵׁם רַב הוּנָא וּבְצַלְאֵל בֶּן אוּרִי בֶּן חוּר לְמַטֶּה יְהוּדָה עָשָׂה אֶת כָּל־אֲשֶׁר צִוָּה אוֹתוֹ מֹשֶׁה אֵין כְּתִיב כַּאן אֶלָּא אֲשֶׁר צִוָּה יי֨ אֶת מֹשֶׁה אֲפִילוּ דְּבָרִים שֶׁלֹּא שָׁמַע מִפִּי רַבּוֹ הִסְכִּימָה דַּעְתּוֹ כְּמַה שֶׁנֶּאֱמַר לְמֹשֶׁה מִסִּינַי. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי בְּנָייָה כַּאֲשֶׁר צִוָּה יי֨ אֶת מֹשֶׁה עַבְדּוֹ. וְכֵן צִוָּה מֹשֶׁה אֶת יְהוֹשֻׁעַ. וְכֵן עָשָׂה יְהוֹשֻׁעַ לֹא הֵסִיר דָּבָר מִכָּל־אֲשֶׁר צִוָּה אוֹתוֹ מֹשֶׁה אֵין כְּתִיב כַּאן אֶלָָּא אֵת אֲשֶׁר צִוָּה יי֨ אֶת מֹשֶׁה. אֲפִילוּ דְּבָרִים שֶׁלֹּא שָׁמַע מִפִּי רַבּוֹ הִסְכִּימָה דַּעְתּוֹ כְּמָה שֶׁנֶּאֱמַר לְמֹשֶׁה בְּסִינַי. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי בְּנָיָה רִבִּי חוּנָה בְשֵׁם רִבִּי תּוֹרַת אֱמֶת הָֽיְתָה בְפִיהוּ. אֲפִילוּ דְּבָרִים שֶׁשָּׁמַע מִפִּי רַבּוֹ. וְעַוְלָה לֹא נִמְצָא בִשְׂפָתָיו. אֲפִילוּ דְּבָרִים שֶׁלֹּא שָׁמַע מִפִּי רַבּוֹ. Rebbi Tanḥuma76These homilies are inserted as examples of the previous statement that deep involvement with the words of the Torah leads to such a way of life that even in situations not covered by what one has learned, he will act as it was indicated to Moses on Mount Sinai. in the name of Rav Huna: It does not say (Exodus.38.22">Ex. 38:22) “Bezalel ben Uri ben Ḥur of the tribe of Judah made everything Moses had commanded him,” but “that the Eternal had commanded Moses.” Even matters he did not hear from Moses he did by himself in the way it was said to Moses on Sinai. Rebbi Joḥanan in the name of Rebbi Benaiah77A scholar of the generation of transition between Tannaïm and Amoraïm who, in the Babylonian form ר׳ בנאה, is quoted in halakhic baraitot. His homilies are transmitted mostly by R. Joḥanan. (Joshua.11.15">Jos. 11:15): “As the Eternal had commanded His servant Moses, so Moses commanded Joshua, and so Joshua executed it.” It does not say “he did not omit anything Moses had commanded him,” but “everything the Eternal commanded Moses.” Even matters he did not hear from his teacher, he did by himself in the way it was said to Moses on Sinai. Rebbi Joḥanan in the name of Rebbi Benaiah, Rebbi Ḥuna in the name of Rebbi78In Yalqut Shim‘oni Prophets#588, the reading is “R. Jehudah” instead of Rebbi (Jehudah the Prince.): (Malachi.2.6">Mal. 2:6) “True teaching was in his mouth79While the person described is called “Levi” by the prophet, the traditional interpretation is that the reference is to Aaron who learned Torah from Moses.,” these80It seems that אפילוּ here and in the next clause is a scribal error by dittography from the earlier homilies and that one should read אלוּ. This is the reading of Yalqut Shim‘oni Prophets#588. In the next clause this reading is also supported by the Rome manuscript of the Yerushalmi. are the things he heard from his teacher, “injustice was not found on his lips,” even in matters he did not hear from his teacher.”
וְרַבָּנִין אָֽמְרִין כִּי יי֨ יִהְיֶה בְכִסְלֶךָ וְשָׁמַר רַגְלְךָ מִלָּכֶד. אֲפִילוּ דְּבָרִים שֶׁאַתְּ כְּסִיל בָּהֶן וְשָׁמַר רַגְלְךָ מִלָּכֶד. רִבִּי דוֹסָא אָמַר מִן הַהוֹרָייָה. וְרַבָּנָן אָֽמְרֵי מִן הָעֲבֵירָה. רִבִּי לֵוִי אָמַר מִן הַמַּזִּיקִין. אָמַר רִבִּי אַבָּא אִם נָתַתָּ מִכִּיסְךָ צְדָקָה הַקָּדוֹש בָּרוּךְ הוּא מְשַׁמְּרָךְ מִן הַפִּיסִין וּמִן הַזִּימִיּוֹת וּמִן הַגּוּלְגּוֹלִיּוֹת וּמִן הָאַרְנוֹנִיּוֹת. And the rabbis say (Proverbs.3.26">Prov. 3:26): “For the Eternal will stand by your confidence and prevent your foot from being caught.” Even in matters in which you are stupid, He will prevent your foot from being caught. Rebbi Dosa said, in religious decisions81The verse is one of a group praising the student of Torah. The explanation is based on identifying כסל “confidence” with כסל “stupidity”. The different opinions define the object in which one’s foot might otherwise be caught. R. Dosa’s opinion continues the statements of the earlier homilies that the true student of Torah will render the correct decision if confronted with a religious question for which he knows no precedent.. The rabbis say, in sin. Rebbi Levi said, from damaging spirits. Rebbi Abba said, if you gave charity from your wallet82Replacing כסל “confidence, hope” by כיס “wallet.” This opinion is mentioned last because it leads back to the main theme, the importance of charity and charitable works., the Holy One, praise to Him, will guard you from taxes83An Aramaic (Syriac) word, פסא, “piece, portion”, here used in the sense of the amount apportioned by the local council among the different householders to pay the taxes imposed en bloc on the community by the government., penalties84Greek ζημία., head taxes, and contributions85Latin annona, obligations to deliver provisions, usually for the army..
מוֹנְבַז הַמֶּלֶךְ עָמַד וּבִיזְבֵּז אֶת כָּל־נְכָסָיו לַעֲנִּיִּים שָֽׁלְחוּ לוֹ קְרוֹבָיו וְאָֽמְרוּ לוֹ אֲבוֹתֶיךָ הוֹסִיפוּ עַל שֶׁלָּהֶן וְעַל שֶׁל אֲבוֹתֵיהֶן. וְאַתְּ בִּיזְבַּזְתָּה אֶת שֶׁלָּךְ וְאֶת שֶׁל אֲבוֹתֶיךָ. אָמַר לָהֶן כָּל־שֶׁכֵּן אֲבוֹתַיי גָּֽנְזוּ בָאָרֶץ. וַאֲנִי גָנַזְתִּי בַשָּׁמַיִם שֶׁנֶּאֱמַר אֱמֶת מֵאֶרֶץ תִּצְמָח וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף. אֲבוֹתַיי גָּֽנְזוּ אוֹצְרוֹת שֶׁאֵין עוֹשִׂין פֵּירוֹת. וַאֲנִי גָנַזְתִּי אוֹצְרוֹת שֶׁהֵן עוֹשִׂין פֵּירוֹת שֶׁנֶּאֱמַר אִמְרוּ צַדִּיק כִּי טוֹב כִּי פְרִי מַעַלְלֵיהֶם יֹאכֵלוּ. אֲבוֹתַיי כָּֽנְסוּ בְּמָקוֹם שֶׁהַיַּד שׁוֹלֶטֶת בּוֹ. וַאֲנִי כָנַסְתִּי בְּמָקוֹם שֶׁאֵין הַיַּד שׁוֹלֶטֶת בּוֹ שֶׁנֶּאֱמַר צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאוֹ. אֲבוֹתַיי כָּֽנְסוּ מָמוֹן. וַאֲנִי כָנַסְתִּי נְפָשׁוֹת שֶׁנֶּאֱמַר וְלוֹקֵחַ נְפָשׁוֹת חָכָם. אֲבוֹתַיי כָּֽנְסוּ לַאֲחֵרִים. וַאֲנִי כָנַסְתִּי לְעַצְמִי שֶׁנֶּאֱמַר וּלְךָ תִהְיֶה צְדָקָה. אֲבוֹתַיי כָּֽנְסוּ בָּעוֹלָם הַזֶּה. וַאֲנִי כָנַסְתִּי לְעוֹלָם הַבָּא שֶׁנֶּאֱמַר וּצְדָקָה תַּצִּיל מִמָּוֶת. וְלָא מִית אֶלָּא שֶׁלֹּא יָמוּת מִיתָה לְעָתִיד לָבוֹא. King Monobaz86A king of Adiabene, in modern Kurdistan, who converted to Judaism together with his mother Helena during the last century of existence of the Second Temple. In the parallel sources, Tosephta Peah 4:18, Babli Baba batra 11a, it is spelled out that he spent his treasures on emergency relief during a famine. Hence, the story here does not contradict the rule, declared as much older than Usha, that one should not give away more than one fifth of one’s property. It is rather an endorsement of deficit spending by the government during times of emergency. distributed all his property to the poor. His relatives sent to him: Your forefathers added to what they had and to what their forefathers had, and you wasted yours and that of your forefathers. He said to them, that is correct! My forefathers locked it up in the earth, I locked it up in Heaven, as it is said (Psalms.85.12">Ps. 85:12): “Truth will sprout from the earth, but charity87In the entire paragraph, צדק “justice” is identified with צדקה “charity”, and צדיק “the just” is taken to mean “giver of charity.” will gaze from Heaven.” My fathers locked up treasures that bring no interest, but I locked up treasures that bring interest as it is said (Isaiah.3.10">Is. 3:10): “Say to the giver of charity that he did a good deed, that they will eat the fruits of their intentions.” My forefathers collected in a place over which a (human) hand rules, but I collected in a place over which no hand rules, as it is said (Psalms.97.2">Ps. 97:2): “Charity and truth are the foundations of His throne.” My forefathers collected money but I collected souls, as it is said (Proverbs.11.30">Prov. 11:30): “He who acquires souls is wise88The entire verse reads: “The fruit of the giver of charity is a tree of life and he who buys souls is wise.”.” My forefathers collected for others but I collected for myself, as it is said (Deuteronomy.24.13">Deut. 24:13): “Charity will be your property89The plain sense of the clause is: It will be considered a good deed by you (before the Eternal, your God.).” My forefathers collected in this world but I collected for the future world, as it is said (Proverbs.10.2">Prov. 10:2): “But charity will save from death.” And does he not die90The last three sentences are not in the (Babylonian) parallels, where the argument is based on Isaiah.58.8">Is. 58:8 (speaking about him who breaks his bread with the poor): “Your charity will walk before you, the glory of the Eternal will gather you in.” The Aramaic sentence ולא מית should not be corrected into Hebrew in order to remain in style with the rest of the paragraph.? But that he should not die an eternal death in the future world.
צְדָקָה וּגְמִילוּת חֲסָדִים שׁוֹקֶלֶת כְּנֶגֶד כָּל־מִצְוֹתֶיהָ שֶׁל תּוֹרָה. שֶׁהַצְּדָקָה נוֹהֶגֶת בַּחַיִּים וּגְמִילוּת חֲסָדִים נוֹהֶגֶת בַּחַיִּים וּבַמֵּתִים. הַצְּדָקָה נוֹהֶגֶת לַּעֲנִיִּים וּגְמִילוּת חֲסָדִים נוֹהֶגֶת לַעֲנִיִּים וְלַעֲשִׁירִים. הַצְּדָקָה נוֹהֶגֶת בִּמְמוֹנוֹ שֶׁל אָדָם וּגְמִילוּת חֲסָדִים נוֹהֶגֶת בֵּין בִּמְמוֹנוֹ בֵּין בְּגוּפוֹ. רִבִּי יוֹחָנָן בַּר מַרְיָא בְשֵׁם רִבִּי יוֹחָנָן אֵין אָנוּ יוֹדְעִין אֵי זֶה מֵהֶן חָבִיב אוֹ צְדָקָה אוֹ גְמִילוּת חֲסָדִים כְּשֶׁהוּא אוֹמֵר וְחֶסֶד יי֨ מֵעוֹלָם וְעַד עוֹלָם עַל יְרֵאָיו וְצִדְקָּתוֹ לִבְנֵי אָדָם. הָדָא אָֽמְרָה שֶׁגְּמִילוּת חֲסָדִים חֲבִיבָה יוֹתֵר מִן הַצְּדָקָה. Charity and works of kindness91This paragraph also appears in Sukkah.39b">Babli Sukkah 39b, Tosephta Peah 4:19. In both sources the formulation is such that the rhetorical question of the next paragraph is answered before it may be asked. are as important as all commandments of the Torah. Charity applies to the living, works of kindness apply to the living and the dead. Charity applies to the poor, works of kindness apply to poor and rich. Charity is through a person's money, works of kindness through his money and his person. Rebbi Johanan bar Maria92A Galilean Amora of the fourth generation. in the name of Rebbi Johanan: We do not know what is more beloved, charity or works of kindness. Since it says (Psalms.103.17">Ps. 103:17): "The kindness of the Eternal is from eternity to eternity on those who fear Him, and His charity towards men," that means that works of kindness are more beloved than charity.
וְתַלְמוּד תּוֹרָה. שָׁאֲלוּ אֶת רִבִּי יְהוֹשֻׁעַ מַהוּ שֶׁיְּלַמֵּד אָדָם אֶת בְּנוֹ יְווָנִית. אָמַר לָהֶם יְלַמְּדֶנּוּ בְשָׁעָה שֶׁאֵינָהּ לֹא יוֹם וְלֹא לַיְלָה דִּכְתִיב וְהָגִיתָ בוֹ יוֹמָם וְלָֽיְלָה. מֵעַתָּה אָסוּר לְאָדָם לְלַמֵּד אֶת בְּנוֹ אוּמָנוּת בְּגִין דִּכְתִיב וְהָגִיתָ בוֹ יוֹמָם וְלָֽיְלָה וְהָתַנִּי רִבִּי יִשְׁמָעֵאל וּבָחַרְתָּ בַחַיִּים זוּ אוֹמָנוּת. רִבִּי בָּא בְּרֵיהּ דְּרִבִּי חִייָא בַּר ווָא רִבִּי חִייָא בְשֵׁם רִבִּי יוֹחָנָן מִפְּנֵי הַמְּסוֹרוֹת. רִבִי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן מוּתָּר לְאָדָם לְלַמֵּד אֶת בִּתּוֹ יְווָנִית מִפְּנֵי שֶׁהוּא תַכְשִׁיט לָהּ. שְׁמַע שִׁמְעוֹן בַּר ווָה אֲמַר בְּגִין דּוּ בְּעָה מַלְפָה בְּנָתֵיהּ הוּא תְּלִי לֵיהּ בְּרִבִּי יוֹחָנָן. יָבֹא עָלַי אִם שְׁמַעְתִּיהָ מֵרִבִּי יוֹחָנָן. And Torah study93Quote from the Mishnah.. They asked Rebbi Joshua94This also appears in Sotah 9:9:2" href="/Jerusalem_Talmud_Sotah.9.9.2">Yerushalmi Soṭa 9:9, the first sentence also in Tosephta Avodah zarah 1:20. In Menachot.59b">Babli Menaḥot 59b, not only are different persons involved but there the question is about Greek wisdom, not the Greek language.: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Joshua.1.8">Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deuteronomy.30.19">Deut. 30:19): “Choose life!” That refers to a profession95Since only a profession will sustain a person; otherwise he will be forced to become a robber and commit capital crimes.. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants96Greek-speaking Jews become intimate with Greek-speaking officials and will be hired as government officials. In the Babli, the verse in Joshua is explained not as a commandment but as a blessing, that Joshua will be able to meditate about Torah day and night.. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me97A curse: if I now say that R. Joḥanan never said this but I really heard it from him and forgot. In the parallel Sabbat 6:1 (fol. 7c), Rebbi Abbahu retorts that a curse should come over him if he said that and did not hear it from Rebbi Joḥanan. [It seems that R. Joḥanan made that statement only in Caesarea, never in Tiberias.] if I ever heard it from Rebbi Joḥanan.
כִּיבּוּד אַב וָאֵם. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן שָׁאֲלוּ אֶת רִבִּי אֱלִיעֶזֶר עַד הֵיכַן̇ הוּא כִּיבּוּד אַב וְאֵם. אָמַר לָהֶן וְלִי אַתֶּם שׁוֹאֲלִין לְכוּ וְשַׁאֲלוּ אֶת דָּמָה בֶן נְתִינָה. דָּמָה בֶן נְתִינָה רֹאשׁ פַּטֵרבּוּלֵי הָיָה. פַּעַם אַחַת הָֽיְתָה אִמּוֹ מְסַטְּרָתוֹ בִּפְנֵי כָּל־בּוּלֵי [שֶׁלּוֹ] וְנָפַל קוֹרְדִּקוֹן שֶׁלָּהּ מִיָּדָהּ וְהוֹשִׁיט לָהּ שֶׁלֹּא תִצְטָעֵר. אָמַר רִבִּי חִזְקִיָּה גּוֹי אַשְׁקְלוֹנִי הָיָה וְרֹאשׁ פַּטֵרבּוּלֵי הָיָה וְאֶבֶן שֶׁיָּשַׁב עָלֶיהָ אָבִיו לֹא יָשַׁב עָלֶיהָ מִיָּמָיו. וְכֵיוָן שֶׁמֵּת אָבִיו עָשָׂה אוֹתָה יִרְאָה שֶׁלּוֹ. פַּעַם אַחַת אָֽבְדָה יָֽשְׁפֶה שֶׁל בִּנְיָמִן. אָֽמְרוּ מַאן דְּאִית לֵיהּ טָבָא דִּכְווָתָהּ. אָֽמְרוּ אִית לְדָמָה בֶּן נְתִינָה. אָֽזְלוּן לְגַבֵּיהּ וּפָֽסְקוּ עִמֵּיהּ בְּמֵאָה דֵּינָר סְלִיק בְּעִי מַייְתָהּ לָהוּ וְאַשְׁכָּח אָבוּהּ דָּמִיךְ וְאִית דַּאֲמְרִין מַפְתְחָא דְּתֵיבוּתָא הֲוָה יְתִיב גַּו אֶצְבְּעָתֵיהּ דְּאָבוֹי. וְאִית דַּמְרִין רִיגְלֵיהּ דְּאָבוּהּ הֲווַת פְּשִׁיטָא עַל תֵּיבוּתָא. נְחַת לְגַבּוֹן אֲמַר לוֹן לָא יְכִילִית מַיְיתוּתֵיהּ לְכוֹן. אָֽמְרוּ דִּילְמָא דּוּ בְּעִי פְרִיטִין טוּבָן אַסְקוּנֵיהּ לְמָאתַיִם אַסְקוּנֵיהּ לְאֶלֶף. כֵּיוָן דְּאִיתְעִיר אָבוּהּ מִן שִׁינְתֵּיהּ סְלִק וְאֵייתוֹתֵיהּ לוֹן. בְעוּ מַייְתוּן לֵיהּ כִּפְסִיקוּ לֵיהּ אֲחַרָייָא וְלָא קְבִיל עָלוֹי. אֲמַר מַה אֲנָא מַזְבִּין לְכוֹן אִיקְרָא דְּאָבָהָתִי בִפְרִיטִין אֵינִי נֶהֱנֶה מִכְּבוֹד אֲבוֹתַיי כְּלוּם. מַה פָרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שָׂכָר. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בוּן בּוֹ בַלַּיְלָה יָֽלְדָה פָרָתוֹ פָרָה אֲדוּמָה. וְשָֽקְלוּ לוֹ יִשְׂרָאֵל מִשְׁקָלָהּ זָהָב וּנְֽטָלוּהָ. אָמַר רִבִּי שַׁבְּתָי כְּתִיב וּמִשְׁפָּט וְרֹב צְדָקָה לֹא יַעֲנֶה. אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁהֵא מַתַּן שְׂכָרָן שֶׁל עוֹשֵׂי מִצְוֹת בַּגּוֹיִם. “Honoring father and mother.98Quote from the Mishnah to start a new section.” Rebbi Abbahu in the name of Rebbi Joḥanan: They asked Rebbi Eliezer, how far does honoring father and mother go? He said to them, you are asking me? Go and ask Dama ben Netinah. Dama ben Netinah was the head of the city council99A mixed expression, ראש πατὴρ βουλής, “head, father of the Senate.” Cf. the Hebrew אב בית דין “father of the court,” used for the president of Jewish courts of law, and the Latin pater senatus. [The two stories here also appear in Kiddushin 1:7:2-20" href="/Jerusalem_Talmud_Kiddushin.1.7.2-20">Yerushalmi Qiddushin 1:7 in slightly improved spelling (here the title is an unintelligible פטרכולי) and, in a shortened and less natural version, in Kiddushin.31">Babli Qiddushin 31a/b.]. Once his mother was slapping him in front of the entire council and a slipper100The Arukh explains the word as Italian pappucce “houseshoes”. Rashi explains in Yevamot.102b">Yebamot 102b: “Thin sandals one binds under thick shoes to protect them from water; they are called underschuoch in (Middle High) German.” Also cf. Latin chorda, Greek χορδή “string, rope” (E. G.), see below, Peah 1:1:23" href="/Jerusalem_Talmud_Peah.1.1.23">Note 105. [In a papyrus from Oxyrhynchus from Mishnaic times, κορδίκιον is mentioned as “an article of furniture”.] fell from her hand, and he handed it back to her so that she should feel no inconvenience. Rebbi Ḥizqiah said: He was a Gentile from Ascalon and the head of the city council. He never sat on the stone on which his father used to sit and when his father died, he worshipped the stone. Once the jaspis of Benjamin was lost101From the breast-plate of the High priest.. They102The Temple authorities. inquired, who would have one of similar quality? They were informed that Dama ben Netinah did. They went to him and and agreed on 100 denars103In early Roman imperial money, when the coins were still honest, this amounted to 22 oz. of gold, an enormous sum since the buying power of gold was much larger than it is today. The amount mentioned in the Babli by authors living during the early military anarchy is 60’000 or 80’000 denar. According to the monetary reform of Diocletian, one Roman pound (12 ounces), 500 fine, would be 48’000 denar. At the end of the inflationary period, 100 early denar would therefore be the equivalent of 880’000 denar. Hence, the sums mentioned in the Babli are rather on the low side.. He went to the upper floor to bring it and found his father sleeping. Some say that the key to the chest was in his father’s fingers; some say his father’s foot was resting on the chest. He descended to them and told them: I could not bring it to you. They thought, maybe he wants more money, and raised the price to two hundred, then to a thousand. When his father woke up from his sleep, he went up and brought it to them. They wanted to give him according to the amount mentioned last, but he refused. He said: Do I sell my father’s honor for money? I will not have any advantage from honoring my father. What reward did the Holy One, praise to Him, give him? Rebbi Yose bar Abun said: The following night, his cow gave birth to a red heifer and Israel gave him its weight in gold and took it. Rebbi Sabbatai said (Job.37.23">Job 37:23): “Justice and much charity He will not suppress.” The Holy One, praise to Him, will not wait to give the reward for good deeds to the Gentiles104Since they do not believe in the Future World and, therefore, do not have part in it and must be rewarded in this word..
אִמּוֹ שֶׁל רִבִּי טַרְפוֹן יָֽרְדָה לְטַייֵל לְתוֹךְ חֲצֵירָהּ בְּשַׁבָּת. וְהָלַךְ רִבִּי טַרְפוֹן וְהִנִּיחַ שְׁתֵּי יָדָיו תַּחַת פַּרְסוֹתֶיהָ וְהָֽיְתָה מְהַלֶּכֶת עֲלֵיהֶן עַד שֶׁהִגִּיעָה לְמִיטָּתָהּ. פַּעַם אַחַת חָלָה וְנִכְנְסוּ חֲכָמִים לְבַקְּרוֹ אָֽמְרָה לָהֶן הִתְפַּלְלוּ עַל טַרְפוֹן בְּנִי שֶׁהוּא נוֹהֵג בִּי כָּבוֹד יוֹתֵר מִדַּאי. אָֽמְרוּ לָהּ מַהוּ עֲבַד לֵיךְ וְתַנְייַת לְהוֹן עוּבְדָּא אָֽמְרוּ לָהּ אֲפִילוּ עוֹשֶׂה כֵן אֶלֶף אֲלָפִים אַדַּייִן לַחֲצִי כָבוֹד שֶׁאָֽמְרָה תוֹרָה לֹא הִגִּיעַ. Rebbi Tarphon’s mother went to promenade in her backyard on the Sabbath105“And her shoe-string (or, her slippers) broke.” This is missing here but appears in the parallel Kiddushin 1:7:2-20" href="/Jerusalem_Talmud_Kiddushin.1.7.2-20">Qiddushin1:7 (fol. 61b): נפסק קורדייקין שלה. [A different story is in Kiddushin.31b">Babli Qiddushin31b.] Since we cannot assume that an authority of the stature of R. Tarphon had no eruv made if one was needed for the backyard, one might ask why he could not bring a new pair of slippers to his mother. But if the word means “shoe-string”, the reason would be clear since repairing the slippers on the Sabbath by putting in a new string would be a desecration of the Sabbath.. Rebbi Tarphon went and put his two hands under her feet and she walked on them until she got to her couch. Once he fell ill and the sages came to visit him. She told them: Pray for my son Tarphon because he honors me too much. They asked her106Although she spoke to them in Hebrew, they answered in Aramaic; it seems that they did not expect a woman to be educated enough to converse in Hebrew. Her explanation must have been in Hebrew since their final answer was again in Hebrew., what did he do for you? She told them what had happened. They said to her, even if he did this a million times, he did not yet reach even half of the honor that the Torah requires.
אִמּוֹ שֶׁל רִבִּי יִשְׁמָעֵאל בָּאָה וְקָֽבְלָה עָלָיו לְרַבּוֹתֵינוּ אָמַר לָהֶן גְּעוּרוּ בְיִשְׁמָעֵאל בְּנִי שֶׁאֵינוֹ נוֹהֵג בִּי בְּכָבוֹד. בְּאוֹתָהּ שָׁעָה נִתְכַּרְכְּמוּ פְנֵיהֶן שֶׁל רַבּוֹתֵינוּ אָֽמְרוּ אֵיפְשָׁר לֵית רִבִּי יִשְׁמָעֵאל נוֹהֵג בִּכְבוֹד אֲבֹתָיו. אָֽמְרוּ לָהּ מַה עֲבַד לֵיךְ. אָֽמְרָה כְדּוּ נְפַק מִבֵּית וַועֲדָה אֲנָא בְּעָיָא מִשְׁזְגָה רִיגְלוֹי וּמִישְׁתֵּי מֵהֶן וְלָא שְׁבִיק לִי. אָֽמְרוּ לוֹ הוֹאִיל וְהוּא רְצוֹנָהּ הוּא כְבוֹדָהּ. Rebbi Ismael’s mother came and complained to our teachers about him. She said to them: Scold my son Ismael because he does not honor me! At that, the faces of our teachers became saffron colored107כַּרְכּוֹם “saffron,” also used as yellow dye.. They said, is it possible that Rebbi Ismael does not honor his parents? They said to her, what did he do to you? She said, when he108כְּדוּ = כְּשֶׁהוּא. comes from the house of assembly, I want to wash his feet and drink from it109The water used for washing. It is clear that R. Ismael’s mother was uneducated; she spoke Aramaic and did not know the rules of good taste. (“Water” is always a plural in Hebrew and Aramaic.), and he refuses. They said to him, since it is her wish it is her honor.
אָמַר רִבִּי מָנָא יְאוּת אִילֵּין טְחוֹנָיָא אָֽמְרִין כָּל־בַּר נַשׁ וּבַר נַשׁ זְכוּתֵיהּ גַּו קוּפָּתֵהּ. אִימֵּיהּ דְּרִבִּי טַרְפוֹן אֲמַר לוֹן אָכִין וַאֲגִיבוּנָהּ אָכִין. אִימֵּיהּ דְּרִבִּי יִשְׁמָעֵאל אֲמַר לוֹן אָכִן וַאֲגִיבוּנָהּ אָכִן. רִבִּי זְעִירָא הֲוָה מִצְטָעֵר וַאֲמַר הַלְּוַאי הָיָה לִי אַבָּא וְאִימָּא דְּאִיקְרִינְהוֹן דְּנִירַת גַּן עֵדֶן. כַּד שְׁמַע אִילֵּין תַּרְתֵּין אוּלְפָּנָיא אֲמַר בְּרִיךְ רַחְמָנָא דְּלֵית לִי לָא אַבָּא וְאִימָּא. לָא כְּרִבִּי טַרְפוֹן הֲוָה יְכִילְנָא עֲבִיד וְלָא כְּרִבִּי יִשְׁמָעֵאל הֲוִינָא מְקַבְּלָה עָלָי. אָמַר רִבִּי אָבוּן פָּטוּר אֲנִי מִכִּיבּוּד אָב וְאֵם. אָֽמְרוּ כַּד עִבְּרָת לֵיהּ אִימֵּיהּ מִית אָבוֹי כַּד יְלָדְתֵיהּ מֵיתָת. Rebbi Mana said: The millers are correct when they say that each and every person has in his chest that which is appropriate for him111In moral matters, there are no universally valid standards, only individual circumstances.. Rebbi Tarphon’s mother said so and they answered her appropriately, Rebbi Ismael’s mother said so and they answered her appropriately. Rebbi Zeïra was sorry and said, if only I had father or mother that I could honor them and inherit paradise112In the second version of the Ten Commandments (Deuteronomy.5.16">Deut. 5:16), honoring father and mother is explicitly rewarded with the promise that “one will be well off” in the future world. Rebbi Zeïra’s case is identical with R. Abun’s.. When he heard these two instructions, he said: Praise to the All-Merciful that I have neither father nor mother. I could not have done as Rebbi Tarphon did and I could not accept what Rebbi Ismael accepted. Rebbi Abun said, I am free from honoring father and mother. They said, his father died when his mother was pregnant and she died in giving birth.
יֵשׁ שֶׁהוּא מַאֲכִיל אֶת אָבִיו פְּטוּמוֹת וְיוֹרֵשׁ גְּיהִנָּם וְיֵשׁ שֶׁהוּא כוֹדְנוֹ בָּרֵיחַיִם וְיוֹרֵשׁ גַּן עֵדֶן. כֵּיצַד מֵאֲכִיל אֶת אָבִיו פְּטוּמוֹת וְיוֹרֵשׁ גְּהִנָּם. חַד בַּר נַשׁ הֲוָה מַייכִיל לְאָבוֹי תַּרְנוֹגַלִּין פְּטִימִין. חַד זְמָן אֲמַר לֵיהּ אָבוֹי בְּרִי אִילֵּין מְנָן לָךְ. אֲמַר לֵיהּ סַבָּא סַבָּא אֲכוֹל וַאֲדִישׁ דִּכְלָבָיָא אָֽכְלִין וּמְדִשִׁין. נִמְצָא מַאֲכִיל אֶת אָבִיו פְּטוּמוֹת וְיוֹרֵשׁ גְּיהִנָּם. כֵּיצַד כּוֹדְנוֹ לְרֵיחַיִם וְיוֹרֵשׁ גַּן עֵדֶן. חַד בַּר נַשׁ הֲוָה אִיטְחִין בְּרֵיחָיָא אֲתַת מִצְוָה לַטֲחוֹנִייָא. אֲמַר לֵיהּ אַבָּא עוּל טְחוֹן תַּחְתָּיי. אִין מָטַת מְבַזְּייָא טַב לִי אֲנָא וְלָא אַתְּ. אִין מָטַות מִילְקִי טַב לִי אֲנָא וְלָא אַתְּ. נִמְצָא כּוֹדְנוֹ בָּרֵיחַיִם וְיוֹרֵשׁ גַּן עֵדֶן. Some person might serve his father fattened meat and inherit hell. Some person might bind his father to the grindstone and inherit paradise. How does one serve his father fattened meat and inherit hell? A person used to serve his father fattened chickens. One day, his father said to him: My son, from where do you get the money for these? He said to him: Old man, old man, eat and shut up just as dogs eat and are silent. It turns out that he serves his father fattened meat and inherits hell. How does one bind his father to the grindstone and inherits paradise? A person was a miller at a grindstone; there came a requisition for millers. He said: Father, go and grind in my stead. If it should come to pass that someone is degraded, it is better that it should happen to me rather than to you. If it should come to pass that someone is beaten, it is better that it should happen to me rather than to you. It turns out that he binds his father to the grindstone and inherits paradise.
נֶאֱמַר אִישׁ אִמּוֹ וְאָבִיו תִּירָאוֹ וְנֶאֱמַר אֶת יי֨ אֱלֹהֶיךָ תִירָא וְאוֹתוֹ תַעֲבוֹד. הֵקִישׁ מוֹרָא אָב וְאֵם לְמוֹרָא שָׁמַיִם. נֶאֱמַר כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ וְנֶאֱמַר כַּבֵּד אֶת יי֨ מֵהוֹנֶךָ. הֵקִישׁ כִּיבּוּד אָב וְאֵם לְכִיבּוּד הַמָּקוֹם. נֶאֱמַר וּמְקַלֵּל אָבִיו וְאִמּוֹ מוֹת יוּמָת. וְנֶאֱמַר אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֵטְאוֹ. הֵקִישׁ קִלְלַת אָב וְאֵם לְקִילְלַת הַמָּקוֹם. אֲבָל אֵי אֶיפְשָׁר לוֹמַר מַכֶּה כְּלַפֵּי לְמַעֲלָן. וְכֵן בְּדִין מִפְּנֵי שֶׁשְּׁלָשְׁתָּן שׁוּתָפִין בּוֹ. It114The exact parallel is in Sifra Qedoshim 2–7; an almost identical quote is in Babli Qidddushin 30b. is said (Leviticus.19.3">Lev. 19:3): “Everybody must fear his mother and his father,” and it is said (Deuteronomy.6.13">Deut. 6:13): “You must fear the Eternal, your God, and serve Him.” This brackets the fear of father and mother with the fear of Heaven. It is said (Exodus.20.12">Ex. 20:12): “Honor your father and your mother,” and it is said (Proverbs.3.9">Prov. 3:9): “Honor the Eternal with your property.” This brackets the honor of father and mother with the honor of the Omnipresent. Is is said (Exodus.21.17">Ex. 21:17): “He who curses his father or his mother shall be put to death,” and it is said (Leviticus.24.19">Lev. 24:19): “Everybody who curses his God must bear his sin.” This brackets cursing father and mother with cursing the Omnipresent. It is impossible to speak about hitting relative to the Deity115It is written (Exodus.21.15">Ex. 21:15): “He who hits his father or mother must be put to death.” This law cannot have a parallel in relation to the Deity.. All this is logical since all three of them are partners in his creation116Since father and mother contribute the animal part of his being and God gives soul, spirit, and life (Niddah.31a">Babli Niddah 31a)..
אֵי זֶהוּ מוֹרָא. לֹא יוֹשֵׁב בִּמְקוֹמוֹ וְלֹא מְדַבֵּר בִּמְקוֹמוֹ וְלֹא סוֹתֵר אֶת דְּבָרָיו. אֵי זֶה הוּא כִיבּוּד. מַאֲכִיל וּמַשְׁקֶה מַלְבִּישׁ וּמַנְעִיל מַכְנִיס וּמוֹצִיא. מִן דְּמַאן הוּנָא בַּר חִייָא אָמַר מִשֶּׁל זָקֵן. וְאִית דְּבָעֵי מֵימַר מִשֶּׁלּוֹ. לֹא כֵן אָמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה מְנַייִן אֲפִילוּ אָמַר לוֹ אָבִיו הַשְׁלֵךְ אֶת הָאַרְנַק לַיָּם שֶׁיִּשְׁמַע לוֹ בְּהַהוּא דְּאִית לֵיהּ חוֹרִין וּבְעוֹשֶׂה הֲנָחַת רוּחַ שֶׁל אָבִיו. What is fear117Sifra Qedoshim 10, Kiddushin.61b">Babli Qiddushin 61b. What is classified here as “honor” is described in Tosephta Qiddushin 1:11 as “obligation of the son towards his parents.”? He may not sit in his place and may not speak in his stead118If the father is present. nor contradict his words. What is honor? He feeds and gives him to drink, clothes him and puts on his shoes, leads him out and in119If the parent can no longer do these things.. From whose money? Huna bar Ḥiyya120A Babylonian Amora of the second/third generation, student of Rav Huna and Rav Jehudah, and son-in-law of Rav Jeremiah bar Abba. In the Babli, his statement is attributed to Rav Nathan bar Oshaia, a minor authority contemporary with Rav Huna bar Ḥiyya, and the statement that “some want to say” is attributed to Rav Jehudah. Even though Rav Jehudah is the much more important authority, his opinion is rejected in the Babli, in contrast to the Yerushalmi two paragraphs down. said, from the old man’s. Some want to say, from his own. Did not Rebbi Abbahu say in the name of Rebbi Yose bar Ḥanina: From where do we know that even if his father tells him to throw the wallet into the sea that he should obey him121In the Babli, this is one of the examples of Rebbi Eliezer about the seriousness of the obligation of honoring father and mother. The question is, why should the son be obliged to throw his own wallet (full of money) into the sea when he has to feed and clothe his parents from his own money? Hence, R. Abbahu must agree that the old parents must be cared for from their own money.? That is122The proof from the statement of R. Abbahu is not conclusive. There are two conditions to be fulfilled in order that the son should follow his father’s command: First, that the implications for the wealth of either parent or child are negligible and, second, that the act will have a positive influence on the mental health of the disturbed parent [otherwise, as the Babli points out explicitly, the son would infringe on the Biblical prohibition of wanton destruction and, as the verse Leviticus.19.3">Lev. 19:3 makes clear, one is not permitted to follow one’s parents orders to commit a sin.], if he has another one and if it helps to quiet his father’s spirit.
אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה. אֶלָּא שֶׁהָאִישׁ סִפֵּיקָה בְיָדוֹ וְהָאִשָּׁה אֵין סִפֵּיקָה בְיָדָהּ. מִפְּנֵי שֶׁיֵּשׁ רְשוּת לַאֲחֵרִים עָלֶיהָ. נִתְאַרְמְלָה אוֹ נִתְגָּֽרְשָׁה כְּמִי שֶׁהִיא סִפֵּיקָה בְיָדָהּ הִיא. Both men and women123Even though the verse Leviticus.19.3">Lev. 19:3 is formulated: “A man must fear his mother and his father,” a woman is also obligated. It is then explained why the obligation of the man only is unconditional and spelled out.. Only the man has the power in his hand, but the woman does not have the power in her own hand because others have disposition over her124She can only care for her parents with the consent of her husband who has the administration of her property.. If she is widowed or divorced, the power is in her own hand.
מִילְתֵיהּ דְּרִבִּי חִייָא בַּר ווָא [פְלִיגֵי דְּאָמַר רִבִּי חִייָא בַּר בָּא תַּנִּי רִבִּי יוּדָן בַּר בְּרַתֵּיהּ] דְּרִבִּי שִׁמְעוֹן בֶּן יוֹחָי דְּתַנִּי רִבִּי שִׁמְעוֹן בֶּן יוֹחָי אוֹמֵר גָּדוֹל הוּא כִּיבּוּד אָב וָאֵם שֶׁהֶעֱדִיפוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹתֵר מִכִּיבּוּדוֹ. נֶאֱמַר כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ וְנֶאֱמַר כַּבֵּד אֶת יי֨ מֵהוֹנֶךָ. מִמָּה אַתְּ מְכַבְּדוֹ מִשֶּׁיְחָֽנְנָךְ מַפְרִישׁ לֶקֶט שִׁכְחָה וּפֵיאָה מַפְרִישׁ תְּרוּמָה וּמַעֲשֵׂר רִאשׁוֹן וּמַעֲשֵׂר שֵׁינִי וּמַעֲשֵׂר עָנִי וְחַלָּה וְעוֹשֶׂה סוֹכָּה וְלוּלָב וְשׁוֹפָר וּתְפִילִין וְצִיצִּית וּמַאֲכִיל אֶת הָעֲנִיִּים וְאֶת הָרְעֵיבִים וּמַשְׁקֶה אֶת הַצְּמֵיאִים. אִם יֵשּׁ לָךְ אַתְּ חַייָב בְּכָל־אֵילוּ. וְאִם אֵין לָךְ אֵין אַתְּ חַייָב בְּאַחַת מֵהֶן. אֲבָל כְּשֶׁהוּא בָּא אֵצֶל כִּיבּוּד אָב וְאֵם בֵּין שֶׁיֵּשׁ לָךְ הוֹן בֵּין שֶׁאֵין לָךְ הוֹן כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ וַאֲפִילוּ אַתְּ מְסַבֵּב עַל הַפְּתָחִים. The words of Rebbi Ḥiyya bar Abba disagree125The text of the first sentence is that of the parallel Kiddushin 1:7:2-20" href="/Jerusalem_Talmud_Kiddushin.1.7.2-20">Qiddušin 1:7, fol. 61b. R. Ḥiyya bar Abba disagrees with the words of Huna bar Ḥiyya that all the children have to give to their parents is their time and attention but not their money., for Rebbi Ḥiyya bar Abba said that Rebbi Yudan, son of Rebbi Simeon bar Ioḥai’s daughter126He is not mentioned anywhere else in the Talmud., stated that Rebbi Simeon bar Ioḥai stated: Honoring father and mother is great because the Holy One, praise to Him, preferred it over His own honor. It is said (Exodus.20.12">Ex. 20:12): “Honor your father and your mother,” and it is said (Proverbs.3.9">Prov. 3:9): “Honor the Eternal with your property.” When do you start to honor Him? When He was gracious to you! One gives gleanings, forgotten sheaves, and peah, one gives terumah, the First and Second Tithes127The Second Tithe is not for the poor but for one’s own family, to be eaten in Jerusalem. It is supposed that at any family festival one also lets the poor eat from the festive meal. The Second Tithe is due in years 1,2,4,5 of the shemiṭṭah cycle, the tithe for the poor in years 3,6. and the tithe for the poor, ḥallah, one makes a sukkah,lulav, and shofar,tefillin and ẓiẓit, one feeds the poor and hungry and gives to drink to the thirsty. If you have the wherewhithal, you are obliged for all of these; if you have nothing, you are not obliged even for one of them. But when it comes to honoring father and mother, whether you own property or you do not own property, you must honor father and mother, even if you are a beggar at people’s doors128Who takes charity instead of giving it.
רִבִּי אָחָא בְשֵׁם רִבִּי אַבָּא בַּר כֲּהָנָא כְּתִיב אוֹרַח חַיִּים פֶּן תְּפַלֵּס נָעוּ מַעְגְּלוֹתֶיהָ וְלֹא תֵדָע. טִילְטֵל הַקָּדוֹשׁ בָּרוּךְ הוּא מַתַּן שְׂכָרָן שֶׁל עוֹשֵׂי מִצְוֹת כְּדֵי שֶׁיְּהוּ עוֹשִׂין אוֹתָן בֶּאֱמוּנָה. רִבִּי אָחָא בְשֵׁם רִבִּי יִצְחָק כְּתִיב מִכָּל־מִשְׁמָר נְצוֹר לִבֶּךָ כִּי מִמֶּנּוּ תוֹצְאוֹת חַיִּים. מִכָּל־מַה שֶׁאָֽמְרוּ לָךְ בַּתּוֹרָה הִשָּׁמֵר שֶׁאֵין אַתְּ יוֹדֵעַ מֵאֵי זֶה מֵהֶן יוֹצֵא לְךָ חַיִּים. אָמַר רִבִּי בָּא בַּר כֲּהָנָא הִשְׁוָה הַכָּתוּב מִצְוָה קַלָּה שֶׁבְּקַלּוֹת לְמִצְוָה חֲמוּרָה שֶׁבַּחֲמוּרוֹת. מִצְוָה קַלָּה שֶׁבְּקַלּוֹת זֶה שִׁילּוּחַ הַקַּן. וּמִצְוָה חֲמוּרָה שֶׁבַּחֲמוּרוֹת זֶה כִּיבּוּד אָב וְאֵם. וּבִשְׁתֵּיהֶן כְּתִיב וְהַאֲרַכְתָּ יָמִים. אָמַר רִבִּי אָבוּן וּמָה אִם דָּבָר שֶׁהוּא פְרִיעַת הַחוֹב כְּתִיב בּוֹ לְמַעַן יִיטַב לָךְ וּלְמַעַן יַאֲרִיכוּן יָמֶיךְ. דָּבָר שֶׁיֵּשׁ בּוֹ חִסָּרוֹן כִּיס וְסִיכּוּן נְפָשׁוֹת לֹא כָּל־שֶׁכֵּן. אָמַר רִבִּי לֵוִי וְהוּא דְּרַבָּה מִנָהּ גָּדוֹל הוּא דָּבָר שֶׁהוּא בִּפְרִיעַת חוֹב מִדָּבָר שֶׁאֵינוֹ בִּפְרִיעַת חוֹב. תַּנִּי רִבִּי שִׁמְעוֹן בֶּן יוֹחָי כְּשֵׁם שֶׁמַּתַּן שְׂכָרָן שָׁוֶה כָּךְ פּוּרְעָנוּתָן שָׁוֶה. מַה טַעַם עַיִן תִּלְעַג לְאָב וְתָבוּז לִקֲּהַת אֵם. עַיִן שֶׁהִלְעִיגָה עַל כִּיבּוּד אָב וְאֵם וּבִיזָּת עַל לֹא תִקַּח הָאֵם עַל הַבָּנִים יִקְּרָוּהָ עוֹרְבֵי נַחַל יָבוֹא עוֹרֵב שֶׁהוּא אַכְזָרִי וְיִקְּרֶנָּה וְאַל יֶהֱנֶה מִמֶּנָּה. וְיֹאכְלוּהָ בְּנֵי נֶשֶׁר. יָבוֹא נֶשֶׁר שֶׁהוּא רַחֲמָן וְיֹאכְלֶנָּה וְיֶהֱנֶה מִמֶּנָּה. Rebbi Aḥa in the name of Rebbi Abba bar Cahana: It is written (Proverbs.5.6">Prov.5:6): “She129The strange woman, symbolizing non-Jewish attitudes. The rewards of good deeds have been removed to the World to Come. does not smooth the way of life, her tracks deviate and you will not notice it.” The Holy One, praise to Him, moved the rewards of those who fulfill the commandments (to the future world) so that they should act in faith. Rebbi Aḥa in the name of Rebbi Isaac: It is written (Proverbs.4.23">Prov. 4:23): “Observe carefully all which must be kept, for from it comes life,” observe carefully all you were told in the Torah, for you do not know from which of them will life come to you. Rebbi Abba bar Cahana said, the verse equals the easiest commandment with the most difficult one. The easiest commandment is sending away the mother130If one happens to find a bird’s nest, one may take the eggs or the chicks but not the mother (Deuteronomy.22.6-7">Deut. 22:6–7).. The most difficult one is honoring father and mother. For both of them it is written: “Your days will be lengthened.” Rebbi Abun said, if for something that is repayment of debt131Honoring father and mother for raising the child. it is written (Deuteronomy.5.16">Deut. 5:16): “That you shall be well and that your days shall be lengthened,” so much more something that involves monetary loss and personal danger132Sending away the mother is a potential loss; climbing a ladder to get the eggs or the chicks is a potential danger. [Rebbi Abun was in personal danger for refusing to worship the Roman emperor as a god; Berakhot 5:1:2-22" href="/Jerusalem_Talmud_Berakhot.5.1.2-22">Yerushalmi Berakhot 5:1).]. Rebbi Levi said, this one is greater; repaying a debt is greater than fulfilling an obligation that does not involve repaying a debt. Rebbi Simeon ben Ioḥai stated: Just as their rewards are the same, so their punishments are identical. (Proverbs.30.17">Prov.30:17) “The eye that scoffs at the father and despises to obey the mother,” the eye that scoffs about honoring father and mother and despises the commandment not to take the mother with the chicks133In the verse it is written ליקהת “referring to obeying;” in the Talmud text, this is shortened to לקהת and, apparently under the influence of the dialect of lower Galilee, which makes no difference between ה and ת, reads לקחת “to take.” It must be noted that the writing of the letter hē as ה is a new development; in old texts its left leg touches the top but is displaced towards the right; it looks very much like ח., “the river ravens should pick it out,” the cruel raven134Which is reputed not to feed its young (Psalms.147.9">Ps. 147:9, cf. Ketubot.49b">Babli Ketubot 49b). should come, pick it out, and not have any enjoyment from it, “the sons of the eagle should eat it,” the merciful eagle should come and enjoy it.
רִבִּי יוֹנָתָן וְרִבִּי יַנַּאי הֲווֹ יְתִיבִין אֲתָא חַד בַּר נַשׁ וּנְשַׁק רִיגְלוֹי דְּרִבִּי יוֹנָתָן. אֲמַר לֵיהּ רִבִּי יַנַּיי מַה טִיבוּ הֲוָה שְׁלִים לָךְ מִן יוֹמוֹי אֲמַר לֵיהּ חַד זְמָן אֲתָא קְבָל לִי עַל בְּרֵיהּ דִּיזוֹנִינֵיהּ וַאֲמְרִית לֵיהּ אֵיזִיל צוֹר כְּנִישְׁתָּא עֲלוֹי וּבְזִיתֵיהּ. אֲמַר לֵיהּ וְלָמָּה לָא כְפִיתִינֵיהּ. אֲמַר לֵיהּ וְכוֹפִין לֵיהּ. אֵמַר לֵיהּ וַאֲדַיִין אַתְּ לְזוּ. חָזַר בֵּיהּ רִבִּי יוֹנָתָן וְקָֽבְעָהּ שְׁמוּעָה מִן שְׁמֵיהּ. אֲתָא רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן שֶׁכּוֹפִין אֶת הַבֶּן לָזוּן אֶת הָאָב. אָמַר רִבִּי יוֹסֵי בֵּי רִבִּי בּוּן הַלִּוַאי הֲווֹן כָּל־שְׁמוּעָתָא בְּרִירִין לִי כְּהָדָא שֶׁכּוֹפִין אֶת הַבֶּן לָזוּן אֶת הָאָב. Rebbi Jonathan and Rebbi Yannai were sitting together135In Ketubot.49b-50a">Babli Ketubot 49b/50a, a similar story is told about Rebbi Jonathan and Rebbi Ḥanina, but there one deals with a special situation that does not imply anything for our case here.. There came a man and kissed Rebbi Jonathan’s foot. Rebbi Yannai said to him: What kindness did he pay you back for from former days? He said to him: He once came and complained to me about his son that he should support him and I told him, go, assemble a congregation and humiliate him136Apply moral force to get him to support his penniless father. According to a Gaonic responsum edited by S. Asaf, the meaning of the sentence is: Prevent the congregation from praying until they deal with his complaint (Addenda and Corrigenda by Guggenheimer).. He said to him, why did you not force him137By a decree of the Rabbinical court, following R. Simeon bar Ioḥai.? He said to him, does one force him? He said to him, you still have questions about that? Rebbi Jonathan changed his opinion and fixed it as a tradition in his own name. The result is: Rebbi Jacob bar Aḥa, Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan, one forces the son to feed his father. Rebbi Yose bar Abun said, if only all traditions were so clear to me as this one: One forces the son to feed his father.
וּגְמִילוּת חֲסָדִים. דִּכְתִיב רוֹדֵף צְדָקָה וָחָסֶד יִמְצָא חַיִּים צְדָקָה וְכָבוֹד. כָּבוֹד בְּעוֹלָם הַזֶּה וְחַיִּים לָעוֹלָם הַבָּא. רִבִי שְׁמוּאֵל בַּר רַב יִצְחָק הֲוָה נְסִיב שִׁיבֶּשְׁתֵּיהּ וַהֲוָה מְקַלֵּס קוֹמֵי כַּלָּיָא. וַהֲוָה רִבִּי זְעִירָא חֲמִי לֵיהּ וּמִיטָּמָר מִן קוֹמוֹי אֲמַר חֲמֵי לְהַדֵּין סַבָּא אֵיךְ הוּא מַבְהֵית לֹן. וְכֵיוָן דִּדְמָךְ הֲוָה תְלַת שָׁעִין קָלִין וּבְרָקִין בְּעָֽלְמָא. נַפְקַת בְּרַת קָלָא וְאָֽמְרָת דְּמָךְ רִבִי שְׁמוּאֵל בַּר רַב יִצְחָק גְּמִיל חֲסָדָיָא נַפְקוּן לְמִיגְמוֹל לֵיהּ חֶסֶד. נְחָתַת אֵישְׁתָא מִן שְׁמַיָּא וְאִיתְעֲבִידַת כְּמִין שִׁבְּשָׁא דְּנוּר בֵּין עַרְסָא לְצִיבּוּרָא וַהֲווֹן בִּרְייָתָא אָֽמְרִין חִיוֵי דְּדֵין סַבָּא דְּקָמַת לֵיהּ שִׁבֶּישְׁתֵּיהּ. “Works of kindness138Quote from the Mishnah, to introduce the next theme..” As it is written (Proverbs.21.21">Prov. 21:21): “He who pursues charitable donations and works of kindness will find life, justification, and honor.” Honor in this world and life in the world to come. Rebbi Samuel bar Rav Isaac139The story is told at length in Bereshit rabba 59, and in a shortened version, which shows R. Zeïra in a better light, in Ketubot.17a">Babli Ketubot 17a. The essence of the story is that personal effort, in particular for weddings and burials, will not go unrewarded. used to take branches and danced while singing140From a root that appears inArabic as קלס “to dance while singing, from the standards of dignity upheld singing harmoniously.” He deviated by rabbis. before brides. Rebbi Zeïra saw him and hid himself before him; he said, look at that old man, how does he make us ashamed! But when he died there were three hours of thunder and lightning in the world. An echo came from Heaven and said: Rebbi Samuel bar Rav Isaac, the worker of charity, died, come out to do charity for him! Fire came down from Heaven that was formed like a fiery branch and separated between the bier and the people; the creatures were saying: Look, his branch stood up for the old man!
וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵירוֹ. כְּתִיב סוּר מֵרָע וַעֲשֵׂה טוֹב בַּקֵּשׁ שָׁלוֹם וְרָדְפֵיהוּ. בַּקְּשֵׁיהוּ בִּמְקוֹמָךְ וְרָדְפֵיהוּ בְּמָקוֹם אַחֵר. אָמַר רִבִּי טַבְיוֹמָא נֶאֱמָר רְדִיפָה רְדִיפָה. מַה רְדִיפָה שֶׁנֶּאֱמָר לְהַלָּן כָּבוֹד בְּעוֹלָם הַזֶּה וְחַיִּים לָעוֹלָם הַבָּא. “Making peace between people.138Quote from the Mishnah, to introduce the next theme.” It is written (Psalms.34.15">Ps. 34:15): “Move away from evil and do good, look for peace and pursue it.” Look for peace at your place, pursue it at another place. Rebbi Tavyome said: It says pursuing, pursuing141Both the verse from Psalms here and the verse from Proverbs in the preceding paragraph use the root רדף “to pursue.” Hence, one may assume that the meaning is the same in both cases.. Just as it was said there, honor in this world and life in the world to come.
וְתַלְמוּד תּוֹרָה. רִבִּי בְּרֶכְיָה וְרִבִּי חִייָא דִּכְפַר תְּחוּמִין חַד אָמַר אֲפִילוּ כָּל־הָעוֹלָם כּוּלּוֹ אֵינוֹ שָׁוֶה אֲפִילוּ לְדָבָר אֶחָד מִן הַתּוֹרָה. וְחַד אָמַר אֲפִילוּ כָּל־מִצְוֹתֶיהָ שֶׁל הַתּוֹרָה אֵינָן שָׁווֹת לְדָבָר אֶחָד מִן הַתּוֹרָה. רִבִי תַּנְחוּמָה וְרִבִּי יוֹסֵי בֶּן זִימְרָא חַד אָמַר כְּהָדָא. וְחַד אָמַר כְּהָדָא. רִבִּי אַבָּא אָבוֹי דְּרִבִּי אַבָּא בַּר מָרִי בְשֵׁם רִבִּי אָחָא כָּתוּב אֶחָד אוֹמֵר וְכָל־חֲפָצִים לֹא יִשְׁווּ בָהּ. וְכָתוּב אַחֵר אִוֹמֵר וְכָל־חֲפָצֶיךָ לֹא יִשְׁווּ בָהּ. חֲפָצִים אֵילּוּ אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. חֲפָצֶיךָ אֵילּוּ דִּבְרֵי תוֹרָה. דִּכְתִיב כִּי בְּאֵלֶּה חָפַצְתִּי נְאֻם יי֨. “And Torah study.138Quote from the Mishnah, to introduce the next theme.” Rebbi Berekhiah and Rebbi Ḥiyya from Kefar Teḥumin142An Amora of the third generation, possibly from Capernaum. The statement here is the only one preserved from him (unless he is identical with R. Ḥama from Kefar Teḥumin, mentioned sometimes in Midrashim.). One said that the entire world is not worth even one saying of the Torah. The other said that even all commandments of the Torah are not worth even one saying of the Torah143He asserts that study is more important than doing, an attitude that is challenged below. [The contrary position is quoted without opposition in the Babli.]. Rebbi Tanḥuma and Rebbi Yose ben Zimra, one said like the first and one said like the second. Rebbi Abba, father of Rebbi Abba bar Mari144At first glance, it seems impossible that Rebbi Abba should be the father of Rebbi Abba bar Mari. Now it is possible that one should read: “Rebbi Abba, father of Rebbi Abba Mari.” It is also possible that Rebbi Abba bar Mari is the posthumous son of Rebbi Abba but did not want to be called Abba bar Abba to indicate by his name the unhappy circumstance of his birth; Mari would not be a personal name but a word meaning “my lord (father).”, in the name of Rebbi Aḥa: One verse says (Proverbs.8.11">Prov. 8:11) “all desirables do not equal it;” the other verse says (Proverbs.3.15">Prov. 3:15) “your desirables do not equal it.” “Desirables” are gems and pearls, “your desirables” are the words of the Torah, for it is written (Jeremiah.9.23">Jer. 9:23): “For these I desire - saying of the Eternal.145The verse ends: “understanding and knowing Me,” i. e., studying Torah. Even the words of the Torah are not equal to the commandments of the Torah and executing these is of higher value than study only, parallel to the position of the Babli.”
אַרְטַבָּן שְׁלַח לְרַבֵּינוּ הַקָּדוֹשׁ חַד מַרְגְּלִי טָבָא אַטִימֵיטוֹן. אֲמַר לֵיהּ שְׁלַח לִי מִילָּה דְּטָבָה דִכְווָתָהּ. שְׁלַח לֵיהּ חַד מְזוּזָה. אֲמַר לֵיהּ מַה אֲנָא שְׁלָחִית לָךְ מִילָּה דְּלֵית לָהּ טִימֵי. וְאַתְּ שְׁלַחְתְּ לִי מִילָּה דְּטָבָא חַד פוֹלָר. אֲמָר לֵיהּ חֲפָצֶיךָ וַחֲפָצַיי לֹא יִשְׁווּ בָהּ. וְלֹא עוֹד אֶלָּא דְּאַתְּ שְׁלַחְתְּ לִי מִילָּה דַּאֲנָא מְנַטַּר לָהּ. וַאֲנָא שְׁלָחִית לָךְ מִילָּה דְּאַתְּ דְּמָךְ לָךְ וְהִיא מְנַטְּרָה לָךְ דִּכְתִיב בְּהִתְהֲלֶכְךָ תַּנְחֶה אוֹתָךְ. Artaban146Artaban IV, the last ruler of the Parthian empire. sent a priceless147Greek ἀτίμητος, adj., “priceless”; τιμή “worth, price.” precious pearl to our holy teacher148Rav, who has this title in several passages of the Yerushalmi. and said to him: Send me a thing of equal value. He sent him a mezuzah. He said to him: I sent you a priceless thing and you send me something worth a follis149Latin follis, Greek φόλλις, -εως, ὁ, in the late Roman empire a small copper coin (1/288 of a solidus or 1/1728 of an ounce of gold), under the (much later) Byzantine emperor Anastasius equal to 40 units of the smallest coin called nummus. Originally, follis means “bellows”, then “bag, small coin”, later “money bag” representing a standard value. Follis as a coin appears only after Diocletian’s currency reform. The use of the term reflects the time of the edition of the Yerushalmi, not the time of the actors in the story. (For a similar adaptation in a Babylonian source, cf. Peah 1:1:22" href="/Jerusalem_Talmud_Peah.1.1.22">Note 102.)! He said to him, your possessions and mine together are not equal to it! Not only that, but you sent me something that I have to watch over and I sent you something that watches over you while you are sleeping, as it is written (Proverbs.6.22">Prov. 6:22): “I will make you rest when you are rambling.”
רִבִּי מָנָא שָׁמַע כּוּלְהוֹן מִן הָדֵין קְרָיָא כִּי לֹא דָּבָר רֵק הוּא מִכֶּם זֶה תַלְמוּד תּוֹרָה. כִּי הוּא חַיֵּיכֶם זֶה כִיבּוּד אָב וְאֵם. וּבַדָּבָר הַזֶּה תַּאֲרִיכוּ יָמִים זוּ גְמִילוּת חֲסָדִים. עַל הָאֲדָמָה זֶה הֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵירוֹ. Rebbi Mana understood all of them from this verse (Deuteronomy.32.47">Deut. 32:47): “Because it is not an empty word from you,” that is the study of Torah, “because it is your life,” that is honoring father and mother, “and by this you will have a long life,” that are works of kindness, “on the earth,” that is making peace between men.
וּכְנֶגְדָּן אַרְבָּעָה דְּבָרִים שֶׁהֵן נִפְרָעִין מִן הָאָדָם בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַייֶמֶת לוֹ לָעוֹלָם הַבָּא. וְאֵילּוּ הֵן עֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. וְלָשׁוֹן הָרַע כְּנֶגֶד כּוּלָּן. עֲבוֹדָה זָרָה מְנַיִין. הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִיא עֲוֹנָהּ בָּהּ. מַה תַלמוּד לוֹמַר עֲוֹנָהּ בָּהּ מְלַמֵּד שֶׁהַנֶּפֶשׁ נִכְרְתָה וַעֲוֹנָהּ עִמָּהּ. וּכְתִיב אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדוֹלָה וַיַּעֲשׂוּ לָהֶם אֱלֹהֵי זָהָב. גִּילּוּי עֲרָיוֹת מְנַיִין. וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדוֹלָה הַזֹּאת וְחָטָאתִי לֵאלֹהִים. שְׁפִיכוּת דָּמִים מְנַיִין. וַיֹּאמֶר קַיִן אֶל יי֨ גָּדוֹל עֲוֹנִי מִנְּשׂוֹא. כְּשֶׁהוּא בָּא אֵצֶל לְשוֹן הָרָע מַהוּ אוֹמֵר לֹא גָּדוֹל וְלֹא גְדוֹלָה וְלֹא הַגְּדוֹלָה אֶלָּא גְּדוֹלוֹת יַכְרֵת יי֨ כָּל־שִׂפְתֵי חֲלָקוֹת לְשׁוֹן מְדַבֶּרֶת גְּדוֹלוֹת. Correspondingly150Tosephta Peah 1:2., there are four things that a person has to pay for in this world and the principal remains for him in the future world: Idolatry, incest and adultery, and murder. But slander is equivalent to all of these. Idolatry from where? (Numbers.15.31">Num. 15:31) “This soul shall certainly be cut off, its sin is inside it.” Why does the verse say “its sin is inside it?” This teaches that the soul is destroyed and its sin is still inside it. And it is written (Exodus.32.21">Ex.32:21): “Please, this people has committed a grave sin, they made for themselves golden gods.151The first verse proves that the sin stays in the soul at death, the second verse is a paradigm that such a sin is called “grave;” the latter expression is then used to characterize the other deadly sins.” Incest and adultery from where? (Genesis.39.9">Gen. 39:9) “How can I commit that grave evil and sin before God.” Murder from where? (Genesis.4.13">Gen. 4:13) “Cain said to the Eternal, my sin is grave, it cannot be removed.” When he comes to calumny, it does not say in the singular “grave” or “the grave” but in the plural “grave” (Psalms.12.4">Ps. 12:4): “May the Eternal cut off all slippery lips, all tongues peaking grave words152This is the introduction to a lengthy section on the sin of calumny..”
כְּתִיב וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה אֶל אֲבִיהֶם. מַה אָמַר רִבִּי מֵאִיר וְרִבִּי יְהוּדָה וְרִבִּי שִׁמְעוֹן. רִבִּי מֵאִיר אָמַר חֲשׁוּדִין הֵן עַל אֵבֶר מִן הַחַי. רִבִּי יְהוּדָה אוֹמֵר מְזַלְזְלִין הֵן בִּבְנֵי הַשְּׁפָחוֹת וְנוֹהֲגִין בָּהֶן כַּעֲבָדִים. וְרִבִּי שִׁמְעוֹן אוֹמֵר נוֹתְנִין הֵן עֵינֵיהֶן בִּבְנוֹת הָאָרֶץ. אָמַר רִבִּי יוֹדָה בֶּן פָּזִי פֶּלֶס וּמֹאזְנֵי מִשְׁפָּט לַיי֨ מַעֲשֵׂהוּ כָּל־אַבְנֵי כִיס. מַה אָמַר חֲשׁוּדִין הֵן עַל אֵבֶר מִן הַחַי. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ אֲנִי מוֹכִיחַ עֲלֵיהֶן שֶׁהֵן שׁוֹחֲטִין וְאוֹכְלִין וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים וַיִּטְבְּלוּ אֶת הַכֻּתּוֹנֶת בְּדָם. מַה אָמַר מְזַלְזְלִין הֵן בִּבְנֵי הַשְּׁפָחוֹת וְנוֹהֲגִין בָּהֶן כַּעֲבָדִים לְעֶבֶד נִמְכַּר יוֹסֵף. מַה אָמַר נוֹתְנִין עֵינֵיהֶן בִּבְנוֹת הָאָרֶץ. הָא דוּבָּא מִתְגָּרִיָּא לָךְ. וַתִּשָּׂא אֵשֶׁת אֲדוֹנָיו אֶת עֵינֶיהָ אֶל יוֹסֵף וְגוֹמֵר. In its written (Genesis.37.2">Gen. 37:2): “And Joseph reported their evil slander to their father.” What did he say? Rebbi Meir, Rebbi Jehudah, and Rebbi Simeon. Rebbi Meir said, they are suspected of eating flesh from a living animal153This is forbidden for all mankind as one of the Seven Commandments to the Sons of Noah.. Rebbi Jehudah said, they abuse the sons of the handmaidens and treat them like slaves. Rebbi Simeon said, they are infatuated with local girls154Canaanites whom they are forbidden to marry.. Rebbi Judah ben Pazi said, (Proverbs.16.11">Prov. 16:11) “Balance and scales of justice are the Eternal’s; all weight-stones are His work. “What did he say, they are suspected of eating flesh from a living animal? The Holy One, praise to Him, said: So I testify for them that they first slaughter and then eat, (Genesis.37.31">Gen. 37:31) “they slaughtered the he-goat and dipped the coat into the blood.” What did he say, they abuse the sons of the handmaidens and treat them like slaves? (Psalms.105.17">Ps. 105:17) “Joseph was sold as a slave.” What did he say, they are infatuated with local girls? Lo, a she-bear will attack you, (Genesis.39.7">Gen. 39:7) “his master’s wife lifted her eyes to Joseph, etc.”
רִבִי יַסָּא בְשֵׁם רִבִּי יוֹחָנָן זֶה שֶׁהוּא אוֹמֵר לָשׁוֹן הָרַע אֵינוֹ אוֹמֵר עַד שֶׁהוּא כוֹפֵר בְּעִיקָּר. וּמַה טַעֲמָא אֲשֶׁר אָֽמְרוּ לִלְשׁוֹנֵינוּ נַגְבִּיר שְׂפָתֵינוּ אִתָּנוּ מִי אָדוֹן לָנוּ. כָּל־הָעֲבֵירוֹת אָדָם חוֹטֵא בָאָרֶץ וְאֵילּוּ חוֹטְאִין בַּשָּׁמַיִם וּבָאָרֶץ. מָה טַעֲמָא שָׁתוּ בַשָּׁמַיִם פִּיהֶם וּלְשׁוֹנָם תִּיהֲלַךְ בָּאָרֶץ. אָמַר רִבִּי יִצְחָק בִּינוּ נָא זֹאת שֹׁכְחֵי אֱלֹהַּ פֶּן יִטְרֹף וְאֵין מַצִּיל. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי תֵּשֵׁב בְּאָחִיךָ תְדַבֵּר בְּבֶן אִמְּךָ תִתֵּן דוֹפִי. מַה כְתִיב תַּמָּן וּלְרָשָׁע אָמַר אֱלֹהִים מַה לְךָ לְסַפֵּר חֻקָּי וַתִּשָּׂא בְרִיתִי עֲלֵי פִיךָ. Rebbi Yasa in the name of Rebbi Joḥanan: He who calumniates does not speak until he has disowned the principle155The principle of the Jewish faith, that God is the Ultimate Judge.. What is the reason? (Psalms.12.5">Ps.12:5) “Who said, by our tongues we shall overcome, our lips are with us, who is master over us156This is a declaration of atheism.?” All sins a person commits on earth, but this one they commit both in heaven and on earth. What is the reason? (Psalms.73.9">Ps.73:9) “They put their mouths in heaven and their tongue wanders about the earth.” Rebbi Isaac said157 (Psalms.50.22">Ps. 50:22): “Understand that, those who are forgetting God, lest He will tear158In the Biblical text: Lest I shall tear. and nobody may rescue.” Rebbi Joshua ben Levi said (Psalms.50.20">Ps. 50:20): "You sit, talk against your brother, you find fault with your mother’s son.” What is written there? (Psalms.50.16">Ps. 50:16) “God said to the evildoer, what right do you have to speak about My laws, to keep My covenant in your mouth?”
אַזְהָרָה לְלָשׁוֹן הָרַע מְנַייִן. וְנִשְׁמַרְתָּ מִכָּל־דָּבָר רָע. אָמַר רִבִּי לָא תַּנִּי רִבִּי יִשְׁמָעֵאל לֹא תֵלֵךְ רָכִיל בְּעַמֶּךָ. זוּ רְכִילוּת לָשׁוֹן הָרַע. תַּנִּי רִבִּי נְחֶמְיָה שֶׁלֹּא תְהֵא כְּרוֹכֵל הַזֶּה מַטְעִין דְּבָרָיו שֶׁל זֶה לְזֶה וּדְבָרָיו שֶׁל זֶה לְזֶה. Where is a warning about calumny159? (Deuteronomy.23.10">Deut. 23:10) “Keep yourself from every evil word!” Rebbi La said that Rebbi Ismaël stated (Leviticus.19.10">Lev.19:10): “Do not walk around as slanderer among your people,” that is slandering, calumny. Rebbi Nehemiah stated that you should not be like a trader who carries things from one person to another and vice versa.
אָמַר רִבִּי חֲנִינָא בּוֹא וּרְאֵה כַּמָּה קָשֶׁה הוּא אֲבַק לָשׁוֹן הָרַע שֶׁדִּיבְּרוּ הַכְּתוּבִים דִּבְרֵי בַּדַּאי בִּשְׁבִיל לְהַטִּיל שָׁלוֹם בֵּין אַבְרָהָם לְשָׂרָה. וַתִּצְחַק שָׂרָה בְקִרְבָּהּ לֵאמוֹר אַחֲרֵי בְלוֹתִי הָֽיְתָה לִי עֶדְנָה וַאדֹנִי זָקֵן. וּלְאַבְרָהָם אֶינוֹ אוֹמֵר כֵּן אֶלָּא לָמָּה זֶה צָחֲקָה שָׂרָה לֵאמוֹר הֲאַף אָמְנָם אֵלֵד וַאֲנִי זָקַנְתּי. וַאדֹּנִי זָקֵן אֵין כְּתִיב כַאן אֵלֵּא וַאֲנִי זָקַנְתּי. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל בּוֹא וּרְאֵה כַּמָּה הוּא קָשֶׁה אֲבַק לָשׁוֹן הָרַע שֶׁדִּיבְּרוּ הַכְּתוּבִים דִּבְרֵי בַּדַּאי כְּדֵי לְהַטִּיל שָׁלוֹם בֵּין יוֹסֵף לְאֶחָיו. הַהוּא דִּכְתִיב וַיְצַוּוּ אֶת יוֹסֵף לֵאמֹר אָבִיךָ צִוָּה לִפְנֵי מוֹתוֹ לֵאמֹר. כֹּה תֹאמְרוּ לְיוֹסֵף אָנָּא שָׂא נָא וגו̇׳. וְלָא אַשְׁכְּחָן דִּפְקַד כְּלוּם. Rebbi Ḥanina said: Come and see, how hard is even a hint of calumny that the verses spoke untruth in order to make peace between Abraham and Sarah. (Genesis.18.12">Gen. 18:12) “Sarah laughed to herself, saying: After having wilted I became dainty160Her wrinkles had disappeared and her period restarted., but my master is old.” To Abraham He does not say so, but rather (Genesis.18.13">Gen. 18:13): “Why now did Sarah laugh, saying how can I give birth, being old?” It is not written “my master is old” but “I am old”. Rabban Simeon ben Gamliel said161The formulation in Bereshit rabba 100(9) is easier to understand: We have stated: Rabban Simeon ben Gamliel said, peace is great because even the tribes spoke untruth to obtain peace between themselves and Joseph.: Come and see, how hard is even a hint of calumny that the verses spoke untruth in order to make peace between Joseph and his brothers. That is what is written (Genesis.50.16-17">Gen.50:16–17): “They empowered [a messenger] to Joseph to say: Your father commanded before his death, saying: So you shall say to Joseph, please forgive etc.” We do not find that he (Jacob) commanded anything.
רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן מוּתָּר לוֹמַר לָשׁוֹן הָרַע עַל בַּעֲלֵי מַחְלוֹקֶת. וּמַה טַעַם וַאֲנִי אָבוֹא אַחֲרַיִךְ וּמִלֵּאתִי אֶת דְּבָרַיִיךְ. רִבִּי זְעִירָא בְּעָא קוֹמֵי רִבִּי יַסָּא מִפְּנֵי מַה נֶהֱרָג אֲדוֹנִיָּה בֶּן חַגִּית מִפְּנֵי שֶׁתָּבַע אֶת אֲבִישַׁג הַשּׁוּנָמִית. אָמַר לֵיהּ עִילָּא הָיוּ מְבַקְּשִׁין לְהַתִּיר דָּמָן שֶׁל בַּעֲלֵי מַחְלוֹקֶת. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One may calumniate disruptive persons. What is the reason? (1K. 1:14) “I shall come after you and confirm your words.162While Bat Sheba told the truth, the intervention of Nathan is intended to cause trouble to Adoniah. Hence, the sin of calumny extends even to true statements unless their publication has some value for the public peace.” Rebbi Zeïra asked before Rebbi Yasa: Why was Adoniah ben Ḥaggit killed? Because he asked for Avishag of Shunem163What was a problem for the Yerushalmi was none for the Sanhedrin.22b">Babli, Sanhedrin 22b, where the Galilean Rebbi Jacob in the name of R. Joḥanan explains that Avishag, while she was not a concubine of David, had the legal status of one and, therefore, could not be married to anybody but a king.? He said to him, they were looking for a pretext to proscribe the lives of disruptive persons.
בְּעוּן קוֹמֵי רִבִּי יוֹחָנָן אֵי זֶהוּ לָשׁוֹן הָרַע הָאוֹמְרוֹ וְהַיּוֹדְעוֹ. They asked before Rebbi Joḥanan: Who is guilty of calumny? He who says it and he accepts it164The person who accepts information which he recognizes as calumny without protesting is as guilty as the one who disseminates it.
חֲנוּתָא דְּכִיתְנָאֵי הֲוָה לוֹן צוֹמוּת וַהֲוָה תַמָּן חַד מִיתְקָרִי בַּר חוֹבֶץ וְלָא סְלַק. אָֽמְרֵי מַה אֲנָן אָֽכְלִין יוֹמָא דֵין אֲמַר חַד חוֹבְצִין אֲמַר יֵיתֵי בַּר חֲבִיץ. אָמַר רִבִּי יוֹחָנָן זֶה אָמַר לָשׁוֹן הָרַע בְּהַצְנֵעַ. בּוּלֶווטַיָה דְּצִיפּוֹרִין הֲוָה לְהוֹן צוֹמוּת וַהֲוָה תַּמָּן חַד מִיתְקְרִי יוֹחָנָן וְלֹא סְלַק אֲמַר חַד לְחַד לֵית אֲנָן סָֽלְקִין מְבַקְּרָה לְרִבִּי יוֹחָנָן יוֹמָא דֵין. אָֽמְרִין יֵיתֵי יוֹחָנָן. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ זֶה אָמַר לָשׁוֹן הָרַע בְּצֶדֶק. The linen traders had an assembly165The root is צמת “to take, squeeze, together.”. There was one whose nickname was Bar Ḥovez (son of the cheesemaker) who did not appear. They said: What are we going to eat today? One said: cheese, then the cheeser will come. Rebbi Joḥanan said, this one was calumniating in secret166By making fun of a nickname.. The city councilmen167Greek βουλευταί “councilmen”. of Sepphoris had an assembly. There was one by the name of Joḥanan who did not appear. One said to the other, let us visit Rebbi Joḥanan today. They said168This seems to be a scribal error since it follows from the next remark that a single person said so., Joḥanan will come169When he hears that he is given the title of Rebbi.. Rebbi Simeon ben Laqish said, this one calumniated justly.
אָמַר רִבִּי אַבָּא בַּר כַּהֲנָא דּוֹרוֹ שֶׁל דָּוִד כּוּלָּן צַדִּיקִים הָיוּ וְעַל יְדֵי שֶׁהָיָה לָהֶן דֵילָטוֹרִין הָיוּ יוֹצְאִין בַּמִּלְחָמָה וְהָיוּ נוֹפְלִין. הוּא שֶׁדָּוִד אָמַר נַפְשִׁי בְּתוֹךְ לְבָאִים אֶשְׁכְּבָה לוֹהֲטִים. נַפְשִׁי בְּתוֹךְ לְבָאִים זֶה אַבְנֵר וַעֲמָשָׂא שֶׁהָיוּ לְבָאִים בַּתּוֹרָה. אֶשְׁכְּבָה לוֹהֲטִים זֶה דּוֹאֵג וְאַחִיתוֹפֶל שֶׁהָיוּ לְהוּטִין אַחַר לָשׁוֹן הָרַע. בְּנֵי אָדָם שִׁינֵּיהֶם חֲנִית וְחִצִּים אֵילּוּ בַּעֲלֵי קְעִילָה. דִּכְתִיב הֲיַסְגִּרוּנִי בַּעֲלֵי קְעִילָה בְיָדוֹ הֲיֵרֵד שָׁאוּל. וּלְשׁוֹנָם חֶרֶב חַדָּה אֵילּוּ הַזִּיפִּים בְּבוֹא הַזִּיפִּים וַיֹּאמְרוּ לְשָׁאוּל. בְּאוֹתָהּ שָׁעָה אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָמִים מַה שְׁכִינָתָךְ לֵירֵד בָּאָרֶץ סַלֵּק שְׁכִינָתָךְ מִבֵּינֵיהוֹן. הַהוּא דִּכְתִיב רוּמָה עַל שָׁמַיִם אֱלֹהִים עַל כָּל־הָאָרֶץ כְּבוֹדֶךָ. אֲבָל דּוֹרוֹ שֶׁל אַחְאָב עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ וְעַל יִדֵּי שֶׁלֹּא הָיָה לָהֶן דֵּילָטוֹרִיָּא הָיוּ יוֹרְדִין לַמִּלְחָמָה וְנוֹצְחִין הוּא שֶׁעוֹבַדְיָהוּ אָמַר לְאֵלִיָּהוּ הֲלֹא הוּגַּד לַאדוֹנִי אֲשֶׁר עָשִׂיתִי בַּהֲרוֹג אִיזֶבֶל אֶת נְבִיאֵי יי֨ וְגוֹמֵר וַאֲכַלְכְּלֵם לֶחֶם וָמָיִם. אִם לֶחֶם לָמָּה מַיִם וְאִם מַיִם לָמָּה לֶחֶם. אֶלָּא מְלַמֵּד שֶׁהָיוּ הַמַּיִם קָשִׁין לוֹ לְהָבִיא יוֹתֵר מִן הַלֶּחֶם. וְאֵלִיָּהוּ מַכְרִיז בְּרֹאשׁ הַכַּרְמֶל אֲנִי נוֹתַרְתִּי נָבִיא לְבַדִּי לַיי֨. וְכָל־עַמָּא יָֽדְעִין וְלָא מְפָֽרְסְמִין לְמַלְכָּא. Rebbi Abba bar Cahana said, the generation of David were all just170At least on the surface they were no idolaters. but because there were informers171Latin delator “informer,” delatio, later form delatura “denunciation.” among them they went to war and were falling. That is what David said (Psalms.57.9-10">Ps. 57:9–10): “My soul, among lions I am lying down with blazing fires.” “My soul, among lions,” these are Abner and Amasah who were lions in Torah; “I am lying down with blazing fires;” these are Doeg and Aḥitophel who were eager for calumny. “The people, their teeth are spear and arrows,” these are the owners of Qe‘ilah, as it is written (1Sam. 23:11): “Will the owners of Qe‘ilah deliver me in his hand, will Saul come?” “Their tongue is a sharp sword,” these are the people of Ziph (Psalms.54.1">Ps. 54:1): “When the people of Ziph came and told Saul. “At that moment, David said before the Holy One, praised be He: Master of the Universe, why should Your glory descend among them? Remove Your glory from them! That is what is written (Psalms.57.6">Ps. 57:6): “Rise over the Heavens, o God, higher than all earth Your glory!” The generation of Ahab were idolaters but since there was no informing among them they went to war and were victorious. That is what Obadiahu said to Elijah (1K. 18:13): “Certainly it was told to my lord what I did when Izebel slew all prophets of the Eternal etc., and I provided them with bread and water.” [If bread, why does he have to mention water172Since “bread” may mean “food”., and if water, why does he have to mention bread. This teaches you that it was more difficult for him to provide them with water than with bread.] But Elijah was standing on Mount Carmel and declaring (1K.18:22): “I remained alone as prophet for the Eternal,” and everybody knew and nobody informed the king173That there were another hundred prophets hidden by Obadiahu.
וְלָמָּה קוֹרֵא אוֹתוֹ שְׁלִישִׁי שֶׁהוּא הוֹרֵג שְׁלֹשָׁה הָאוֹמְרוֹ וְהַמְקַבְּלוֹ וְזֶה שֶׁנֶּאֱמַר עָלָיו. וּבִימֵי שָׁאוּל נֶהֶרְגּוּ אַרְבָּעָה דּוֹאֵג שֶׁאָֽמְרוֹ שָׁאוּל שֶׁקִּיבְּלוֹ אֲחִימֵלֵךְ שֶׁנֶּאֱמַר עָלָיו וְאַבְנֵר. אַבְנֵר לָמָּה נֶהֱרַג. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְרַבָּנִין. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל שֶׁעָשָׂה דָמָן שֶׁל נְעָרִים שְׂחוֹק שֶׁנֶּאֱמַר יָקוּמוּ נָא הַנְּעָרִים וְיִשְׂחֲקוּ לְפָנֵינוּ וַיֹּאמֶר אַבְנֵר יָקוּמוּ. וְרֵישׁ לָקִישׁ עַל שֶׁהִקְדִּים שְׁמוֹ לִשְׁמוֹ שֶׁל דָּוִד הַהוּא דִכְתִיב וַיִּשְׁלַח אַבְנֵר מַלְאָכִים אֶל דָּוִד תַּחְתָּיו לֵאמֹר לְמִי הָאָרֶץ. כָּתַב מִן אַבְנֵר לְדָוִד. וְרַבָּנִין אָֽמְרִין עַל שֶׁלֹּא הִנִּיחַ לְשָׁאוּל לְהִתְפַּייֵס מִן דָּוִד. הַהוּא דִּכְתִיב וְאָבִי רְאֵה גַּם רְאֵה אֶת כְּנַף מְעִילְךָ בְיָדִי. אֵמַר לֵיהּ מַה אַתְּ בְּעִי מִן גוּלְגְלוֹי דְּהַדֵּין בְּסִירָה הוּעֲרָת. וְכֵיוָן שֶׁבָּאוּ לְמַעֲגַל אָמַר לֵיהּ הֲלֹא תַעֲנֶה אַבְנֵר. גַּבֵּי כָּנָף אָֽמְרָת בְּסִירָה הוּעֲרָת חֲנִית וְצַפַּחַת בְּסִירָה הוּעֲרוּ. וְיֵשׁ אוֹמְרִים עַל יְדֵי שֶׁהָיְתָה סִפֵּיקָה בְיָדוֹ לִמְחוֹת בְּנוֹב עִיר הַכֹּהֲנִים וְלֹא מִיחֶה. Why is it called “triple174In all Yerushalmi Targumim, calumny is called לִישָׁן תְּלִיתָאִי “triple tongue.” The same explanation is given in Arakhin.15b">Babli Arakhin 15b.?” Because it kills three: The one who says it, the one who accepts it, and the one calumniated. And in the days of Saul, four were killed: Doeg who said it175That the priests of Nob had given David the holy bread., Saul who accepted it, Aḥimelekh who was calumniated, and Abner. Why was Abner killed? Rebbi Joshua ben Levi, Rebbi Simeon ben Laqish, and the rabbis. Rebbi Joshua ben Levi said, because he made fun of the lives of his squires as it is said (2Sam. 2:14): “Let the squires get up and play before us, and Joab176The reading of the text, אבנר, not only contradicts the reading of the verse but makes no sense here since Abner was the instigator of the duel. said, let them get up.” R. Simeon ben Laqish, because he prefaced his name before that of David; that is what is written (2Sam. 3:12) “Abner sent messengers to David the underling, saying: Whose is the land?” He wrote: From Abner to David177A letter addressed to the king would read: “To David from Abner.” The supposed inversion is intended to show that Abner considered himself a king maker, not an executor of God’s will as declared by Samuel.. The rabbis say, because he did not let Shaul make peace with David. That is what is written (1Sam. 24:5): “My father, see, but see the corner of your coat in my hand!” He said to him, what do you want from the prattling178It seems that Yerushalmi גלגל is the same as Babylonian לגלג. of this one, it was torn off by thorns179Rabbinic feminine סירה is the same as Biblical masculine to סיר “thorn.”. But when they came to the circle, he said to him (1Sam. 26:14): “Can you answer, Abner?” About the corner, you said it was torn off by a thorn; were spear and pitcher cut off by a thorn? But some say, because he had it in his power to intervene for Nob, the city of priests, and he did not intervene.
חִיצֵּי גִבּוֹר שְׁנוּנִים עִם גַחֲלֵי רְתָמִים. כָּל־כְּלֵי זַיִין מַכִּין בִּמְקוֹמָן. וְזֶה מַכֶּה מֵרָחוֹק. כָּל־הַגְּחָלִים כָּבוּ מִבְּחוּץ כָּבוּ מִבִּפְנִים. וְאֵילּוּ אַף עַל פִּי שֶׁכָּבוּ מִבְּחוּץ לֹא כָּבוּ מִבִּפְנִים. מַעֲשֶׂה בְּאֶחָד שֶׁהִנִּיחַ גְּחָלִים בּוֹעֲרוֹת בְּחָג וּבָא וּמְצָאָן בּוֹעֲרוֹת בְּפֶסַח. (Psalms.120.4">Ps. 120:4) “The arrows of a hero are sharpened over hot broom coals.” All weapons kill at their place but this kills179Rabbinic feminine סירה is the same as Biblical masculine to סיר “thorn.” at a distance. All other charcoal that is extinguished on the outside, is also extinguished on the inside, but these, even though they are extinguished on the outside, are still burning on the inside. It happened to one that he put down burning charcoal on Sukkot and came and found them still burning on Pesaḥ.
אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן אוֹמֵר לְנָּחָשׁ מִפְּנֵי מַה אַתָּה מְהַלֵּךְ וּלְשׁוֹנְךָ שׁוֹתֵת. אָמַר לוֹן דּוּ גָרַם לִי. מַה הֲנָייָה לָךְ שֶׁאַתְּ נוֹשֵׁךְ. אַרְיֵה טוֹרֵף וְאוֹכֵל זְאֵב טוֹרֵף וְאוֹכֵל אַתְּ מַה הֲנָייָה יֵשׁ לָךְ. אָמַר לָהֶן אִם יִשֹּׁךְ הַנָּחָשׁ בְּלִי לַחַשׁ. אִילוּלֵא אִיתְאַמַּר לִי מִן שְׁמַיָּא נְכִית לֹא הֲוִינָא נְכִית. מִפְּנֵי מַה אַתָּה נוֹשֵׁךְ אֵבֶר אֶחָד וְכָל הָאֵיבָרִים מַרְגִּישִׁין. אָמַר לָהֶן וְלִי אַתֶּם שׁוֹאֲלִין אִמְרוּ לְבַעַל הַלָּשׁוֹן שֶׁהוּא אוֹמֵר כַּאן וְהוֹרֵג בְּרוֹמֵי. אוֹמֵר בְּרוֹמֵי וְהוֹרֵג בְּסוּרְיָא. וּמִפְּנֵי מַה אַתָּה מָצוּי בֵּין הַגְּדֵרוֹת. אָמַר לָהֶן אֲנִי פָרַצְתִּי גְדֵרוֹ שֶׁל עוֹלָם. Rebbi Samuel ben Naḥman said: One says to the snake, why when you move does your tongue flow? It said to them, that180דְּהוּא = דּוּ. caused it for me181Because of my evil talk (and calumny about God) I was turned into a snake.. What profit do you have from biting? A lion tears up and eats, a wolf tears up and eats; you, what profit do you have from biting182A human who is much too big to swallow.? It said to them (Ecclesiastes.10.11">Eccl. 10:11): “If the snake would bite without a whisper,” I would not bite unless it was said to me from heaven: bite! Why do you bite one limb and all limbs feel it? It said to them: Why do you ask me? Ask the master of the tongue183The calumniator. who speaks here and kills in Rome184Hebrew spelling perhaps derived from Greek Ρ́ώμη, “Rome”. The Latin locative Romae, “in Rome”, since the word is preceded by בְּ, “in”, is probably not meant. But redundant constructions involving foreign words are found in the Yerushalmi., speaks in Rome and kills in Syria. Why are you found among fences? It said to them, I broke the fence of the world185By being the first to commit adultery [cf. the author’s The Scholar’s Haggadah (Northvale 1995), pp. 308–309.]
הַזְּכוּת יֵשׁ לָהּ קֶרֶן וְיֵשׁ לָהּ פֵּירוֹת. עֲבֵירָה יֵשׁ לָהּ קֶרֶן וְאֵין לָהּ פֵּירוֹת. הַזְּכוּת יֵשׁ לָהּ קֶרֶן וְיֵשׁ לָהּ פֵּירוֹת שֶׁנֶּאֱמַר אִמְרוּ צַדִּיק כִּי טוֹב כִּי פְרִי מַעַלְלֵיהֶם יֹאכֵלוּ. עֲבֵירָה יֵשׁ לָהּ קֶרֶן וְאֵין לָהּ פֵּירוֹת שֶׁנֶּאֱמַר אוֹי לְרָשָׁע רָע כִּי גְמוּל יָדָיו יֵעָשֶׂה לּוֹ. מַה אֲנִי מְקַייֵם וַיֹּאכְלוּ מִפְּרִי דַרְכָּם. אֶלָּא כָּל־עֲבֵירָה שֶׁעָשָׂת פֶּרִי יֵשׁ לָהּ פֶּרִי וּשְׁלֹא עָשָׂת פֶּרִי אֵין לָהּ פֶּרִי. Merit has capital186It determines the reward in the world to come. (The entire paragraph is from Tosephta Peah, 1:2–3, also quoted Kiddushin.40a">Babli Qiddušin 40a). and yield187The rewards in this world that are given without diminishing the rewards in the world to come.; sin has capital but no yield. Merit has capital and has yield, as it is said (Isaiah.3.10">Is. 3:10): “Tell the just that it is very well, that they will eat the fruit of their actions.” Sin has capital but no yield, as it is said (Isaiah.3.11">Is. 3:11): “Woe to the bad criminal, the retribution for his actions will be come upon him.” How can I confirm (Proverbs.1.31">Prov. 1:31): “They188Evildoers. will eat from the fruits of their way?” Every sin that produces fruit has yield189The adulterer who produces a bastard child will be punished for the child in this world while all the punishment for adultery is reserved for the future world., that which does not produce fruit has no yield.
מַחֲשָׁבָה טוֹבָה הַמָּקוֹם מְצָֽרְפָהּ לְמַעֲשֶׂה. מַחֲשָׁבָה רָעָה אֵין הַמָּקוֹם מְצָֽרְפָהּ לְמַעֲשֶׂה. מַחֲשָׁבָה טוֹבָה הַמָּקוֹם מְצָֽרְפָהּ לְמַעֲשֶׂה דִּכְתִיב אָז נִדְבְּרוּ יִרְאֵי יי֨ אִישׁ אֶל רְעֵהוּ. מַחֲשָׁבָה רָעָה אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְצָֽרְפָהּ לְמַעֲשֶׂה אָוֶן אִם רָאִיתִי בְלִבִּי לֹא יִשְׁמַע יי֨. הָדָא דְּתֵימָא בְּיִשְׂרָאֵל אֲבָל בַּגּוֹיִם חִילּוּפִין מַחֲשָׁבָה טוֹבָה אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְצָֽרְפָהּ. מַחֲשָׁבָה רָעָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְצָֽרְפָהּ. מַחֲשָׁבָה טוֹבָה אֵין הַמָּקוֹם מְצָֽרְפָהּ. דִּכְתִיב וְעַד מֶיעָלֵי שִׁמְשָׁא הֲוָה מִשְׁתַּדַּר לְהַצָּלוּתֵיהּ. וְלָא כְתִיב לְשֵׁיזְבֵיהּ. מַחֲשָׁבָה רָעָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְצָֽרְפָהּ. מִקָּטֶל מֵחֲמַס אָחִיךְ יַעֲקֹב. וְכִי הֲרָגוֹ. אֶלָּא מְלַמֵּד שֶׁחָשַׁב עָלָיו לְהוֹרְגוֹ וְהֶעֱלָה עָלָיו הַכָּתוּב כְּאִילּוּ הָרְגוֹ. The190The first clause of this paragraph is also in the Tosephta and Babli mentioned in Note 186. The second part is different both in the Babli and the Tosephta which both make a difference between good deeds that produced yield and those that did not. The Tosephta clearly represents the position of the Babli. Holy One, praise to Him, adds good intention to deeds; the Holy One, praise to Him, does not add bad intention to deeds. The Holy One, praise to Him, adds good intention to deeds as it is written (Malachi.3.16">Mal. 3:16): “Then those who fear the Eternal will speak together, each man with his neighbor191The proof is from the part of the verse not quoted: “The Eternal will be attentive and listen and write it into a book of remembrance before Him,” simply for the good intention..” The Holy One, praise to Him, does not add bad intention to deeds (Psalms.66.12">Ps. 66:12): “If I saw mischief in my heart, the Eternal would not listen.” That refers to Israel, but for Gentiles it is the reverse; the Holy One, praise to Him, does not add good intention; bad intention the Holy One, praise to Him, does add. The Holy One, praise to Him, does not add good intention, as it is written (Daniel.6.15">Dan. 6:15): “Until sundown he tried to rescue him;” it does not say “to save him192Even though the first part of the verse, not quoted here, declares that Darius tried to save Daniel from the lions’ den..” The Holy One, praise to Him, adds bad intention: (Obad. 9–10) “From killing193In the masoretic text, the word belongs to the previous verse, stating that nobody from Mount Seïr will escape being killed. Here the word is taken as explanation of the following verse.. Because of the oppression of your brother Jacob.” But did he kill him? This teaches that he thought about killing him and the verse counts it as if he had killed him.
תַּנִּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי הֲרֵי שֶׁהָיָה אָדָם צַדִּיק גָּמוּר כָּל־יָמָיו וּבְאַחֲרוֹנָה מָרַד אִיבֵּד זֶה כָּל־מַה שֶׁעָשָׂה כָּל־יָמָיו מָה טַעַם וּבְשׁוּב צַדִּיק מִצִּדְקָתוֹ וְעָשָׂה עָוֶל. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר וּבְתוֹהֵא עַל הָרִאשׁוֹנוֹת. הֲרֵי שֶׁהָיָה אָדָם רָשָׁע גָּמוּר כָּל־יָמָיו וּבְסוֹף עָשָׂה תְשׁוּבָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַבְּלוֹ מַה טַעַם וּבְשׁוּב רָשָׁע מֵרִשְׁעָתוֹ. אָמַר רִבִּי יוֹחָנָן וְלֹא עוֹד אֶלָּא כָּל־הָעֲבֵירוֹת שֶׁעָשָׂה הֵן נֶחֱשָׁבִין עָלָיו כִּזְכִיּוֹת מַה טַעַם מוֹר וַאֲהָלוֹת קְצִיעוֹת כָּל־בִּגְדוֹתֶיךָ. כָּל־בְּגִידוֹת שֶׁבָּגַדְתָּ בִּי הֲרֵי הֵן כְּמוֹר וַאֲהָלוֹת וּקְצִיעוֹת. Rebbi Simeon ben Ioḥai stated: If a person was perfectly just all his days and at the end he rebelled, he lost all he worked for his entire life. What is the reason? (Ezekiel.33.18">Ez. 33:18) “If a just person reverts from his justness and does mischief194His prior merit will not be counted..” Rebbi Simeon ben Laqish said, if he wonders about his earlier deeds. If a person was perfectly evil all his days and at the end he repents, the Holy One, praise to Him, receives him. What is the reason? (Ezekiel.33.27">Ez. 33:27) “If a sinner returns from his wickedness195His prior wickedness will not be counted..” Rebbi Joḥanan said, not only that but all transgressions are counted as merits for him. What is the reason? (Psalms.45.9">Ps. 45:9) “Myrrh, aloe, cassia, all your faithlessness196In the context of the verse, the word means “your clothes.” The Hebrew double root בגד “clothing-dealing treacherously” cannot be explained from cognate languages..” All faithless acts in which you were faithless towards Me are like myrrh, aloe, and cassia.
רוּבּוֹ זְכִיּוֹת וּמִיעוּטוֹ עֲבֵירוֹת נִפְרָעִין מִמֶּנּוּ מִיעוּט עֲבֵירוֹת קַלּוֹת שֶׁעָשָׂה בָּעוֹלָם הַזֶּה בִּשְׁבִיל לִיתֵּן לוֹ שְׂכָרוֹ מֻשְׁלָם לֶעָתִיד לָבוֹא. אֲבָל רוּבּוּ עֲבֵירוֹת וּמִיעוּטוֹ זְכִיּוֹת. נוֹתְנִין לוֹ שְׂכַר מִצְוֹת קַלּוֹת שֶׁעָשָׂה בָּעוֹלָם הַזֶּה בִּשְׁבִיל לִיפָּרַע מִמֶּנּוּ מֻשְׁלָם לֶעָתִיד לָבוֹא. אֲבָל הַפּוֹרֵק עוֹל וְהַמֵּיפֵר בְּרִית וְהַמְגַלֶּה פָּנִים בַּתּוֹרָה אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ מַעֲשִׂים טוֹבִים נִפְרָעִין מִמֶּנּוּ בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַייֶמֶת לוֹ לָעוֹלָם הַבָּא. עֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי חַד אָמַר בְּקַלּוֹת וְחַד אָמַר בַּחֲמוּרוֹת. מַה הֲנָן קַייָמִין. אִם בְּאוֹתוֹ שֶׁעָשָׂה תְשׁוּבָה אֵין כָּל־דָּבָר עוֹמֵד בִּפְנֵי כָּל־בַּעֲלֵי תְשׁוּבָה. אֶלָּא כִּי אֲנָן קַייָמִין בְּאוֹתוֹ שֶׁלֹּא עָשָׂה תְשׁוּבָה וּמֵת בְּיִיסוּרִין. From one who has mostly merit and a minority of sins they197The Heavenly Court. collect in this world for the minority of light sins in order to give him his complete reward in the future. But to one who has mostly sins and a minority of merits they give the reward for light merits in this world in order to collect from him his complete punishment in the future world. But198Similar but different statements in the name of R. Eliezer Hamodaï are in Avot 3:11" href="/Pirkei_Avot.3.11">Mishnah Avot 3:11, Avot dRebbi Natan A 26. The meaning of the terms in this statement is explained in the next paragraph. from one who tears away the yoke, who breaks the covenant, and who finds aspects in the Torah, even though he has meritorious deeds to his credit, they exact payment in this world and the capital remains for him in the future world. Idolatry and incest and adultery, Rebbi Jonah and Rebbi Yose: One says, among the easy ones199The easy sins are punished in this world, the hard ones in the World to Come., and one says, among the hard ones. What are we talking about? If he repented, there is nothing that stands in the way of those who repent. But what we are talking about is one who did not repent but died in pain200The question is whether an idolater or adulterer who dies in pain has received his punishment or whether he has to expect his main punishment in the World to Come. The Yoma.86a">Babli, Yoma 86a, sides with the first opinion and reserves eternal punishment only for those who desecrate the Holy Name, i. e., bring disgrace upon the Jewish religion..
תַּמָּן תַּנֵּינָן אֵילּוּ שֶׁאֵין לֵהֶן חֵלֶק לְעוֹלָם הַבָּא הָאוֹמֵר אֵין תְּחִייַת מֵתִים וְאֵין תּוֹרָה מִן הַשָּׁמַיִם וְאֶפִּיקוּרוֹס. רִבִי עֲקִיבָה אוֹמֵר אַף הַקּוֹרֵא בִּסְפָרִים הַחִיצוֹנִים. וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר כָּל־הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי יי֨ רוֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר אַף הָהוֹגֶה אֶת הַשֵׁם בְּאוֹתִיּוֹתָיו. הוֹסִיפוּ עֲלֵיהֶן הַפּוֹרֵק עוֹל וְהַמֵּיפֵר בְּרִית וְהַמְגַלֶּה פָּנִים בַּתּוֹרָה אֵין לָהֶן חֵלֶק לְעוֹלָם הַבָּא. הַפּוֹרֵק עוֹל זֶה שֶׁהוּא אוֹמֵר יֵשׁ תּוֹרָה וְאֵינִי סוֹבְלָהּ. הַמֵּיפֵר בְּרִית זֶה שֶׁהוּא מוֹשֵׁךְ לוֹ עָרְלָה. הַמְגַלֶּה פָּנִים בַּתּוֹרָה זֶה שֶׁהוּא אוֹמֵר לֹא נִיתְּנָה תוֹרָה מִן הַשָּׁמַיִם. וְלֹא כְּבָר תַּנִּיתָהּ הָאוֹמֵר אֵין תּוֹרָה מִן הַשָּׁמַיִם. תַּנָּא רִבִּי חֲנַנְיָה עֵנְתּוֹנָיָא קוֹמֵי רִבִּי מָנָא זֶה שֶׁהוּא עוֹבֵר עַל דִּבְרֵי תוֹרָה בְּפַרְהֶסִּיָּא כְּגוֹן יְהוֹיָקִים מֶלֶךְ יְהוּדָה וַחֲבֵירָיו. There (Sanhedrin 10:1:2-26" href="/Jerusalem_Talmud_Sanhedrin.10.1.2-26">Sanhedrin 10:1) we have stated: The following have no part in the Future World: He who says there is no resurrection of the dead201However, in the Mishnah in Sanhedrin, the reading of the Yerushalmi is like the Babli, “He who says that there is no resurrection of the dead from the Torah.” The entire paragraph also appears in Sanhedrin., that the Torah is not from Heaven, and the Epicurean202Epicure was an avowed atheist; hence, in Jewish sources, an Epicurean is an atheist.. Rebbi Aqiba says, also he who reads apocryphal books203Books that pretend to Biblical status but have been excluded from the canon as spurious and pernicious.. And he who recites magical spells over a wound and says (Exodus.15.26">Ex. 15:26): “Any disease that I put upon Egypt I shall not put on you because I am the Eternal, your Healer.204Using the Torah for magic or exorcisms is equivalent to not believing in the Torah.” Abba Saul205A Tanna of the third generation, younger than Rebbi Aqiba. says, also he who pronounces the Name206The Divine Name YHWH whose vocalization is a secret not following grammatical rules. by its letters. They added him who tears away the yoke, him who breaks the Covenant, and him who finds aspects in the Torah to those who have no part in the Future World. He who breaks the yoke is one who says the Torah is obligatory but I cannot stand it. He who breaks the Covenant is one who pulls himself a prepuce. He who finds aspects in the Torah is one who says that the Torah was not given from Heaven. But did we not state separately: “He who says that the Torah is not from Heaven207Has no part in the Future World.?” Rebbi Ḥanania208In Berakhot and Sanhedrin he is called R. Ḥanina Entanayah. Entanayah stated before Rebbi Mana: That is one who publicly transgresses the words of the Torah in the manner of Joiakim, king of Judah, and his circle.
רוּבּוֹ זְכִיּוֹת יוֹרֵשׁ גַּן עֵדֶן. רוֹבּוּ עֲבֵירוֹת יוֹרֵשׁ גֵּיהִנָּם. אָמַר רִבִּי יוֹסֵי בֶּן חֲנִינָא נוֹשֵׂא [עֲוֹנוֹת] אֵין כְּתִיב כַּאן אֶלָּא נוֹשֵׂא עָוֹן הַקָּדוֹשׁ בָּרוּךְ הוּא חוֹטֵף שְׁטָר אֶחָד מִן הָעֲבֵירוֹת וְהַזְּכִיּוֹת מַכְרִיעוֹת. אָמַר רִבִּי אֶלְעָזָר וּלְךָ יי֨ חָסֶד כִּי אַתָּה תְשַׁלֵּם לְאִיש כְּמַעֲשֵׂהוּ. וְאִי לֵית לֵיהּ אַתְּ יְהִיב לֵיהּ מִן דִּידָךְ. הִיא דַעְתֵּיהּ דְּרִבִּי אֶלְעָזָר דְּרִבִּי אֶלְעָזָר אוֹמֵר וְרַב חֶסֶד מַטֶּה כְּלַפֵּי חֶסֶד. He who has a preponderance of merit inherits paradise. He who has a preponderance of sins inherits hell. Rebbi Yose ben Ḥanina said: It does not say “He lifts sins,” but rather (Exodus.34.7">Ex. 34:7, Micah.7.18">Michah 7:18) “He lifts sin.” The Holy One, praise to Him, seizes one document from the sins and the merits tilt209The merits tilt the scales of justice to their side. This argument is given in cryptic brevity in Babli Rosh Hashanah 17a. The text follows the parallel in Sanhedrin 10:1:2-26" href="/Jerusalem_Talmud_Sanhedrin.10.1.2-26">Sanhedrin 10:1 (in the Venice text, .נושה עון אין כתיב כאן). Rebbi Eleazar said (Psalms.62.13">Ps. 62:13): “Kindness is Yours, o Master, because You repay to everyone according to his deeds,” and if he has none, You give him from Yours. That is the opinion of Rebbi Eleazar, because Rebbi Eleazar said210In Babli Rosh Hashanah 17a, this is quoted in the name of the House of Hillel. (Exodus.34.6">Ex. 34:6): “And much kindness,” He turns towards kindness.
רִבִּי יִרְמְיָה אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּעִי צְדָקָה תִּצֹּר תָּם־דָּרֶךְ וְרִשְׁעָה תְּסַלֵּף חַטָּאת. חַטָּאִים תְּרַדֵּף רָעָה וְאֶת צַדִּיקִים יְשַׁלֵּם טוֹב. אִם לַלֵּיצִים הוּא יָלִיץ וְלַעֲנָוִים יִתֵּן חֵן. רַגְלֵי חֲסִידָיו יִשְׁמוֹר וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמוּ. כְּבוֹד חֲכָמִים יִנְחָלוּ וּכְסִילִים מֵרִים קָלוֹן. וּסְיָגִין סְייָגָה וְתַרְעִין תְּרִיעָה. רִבִּי יִרְמְיָה בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק שׁוֹמֵר אָדָם אֶת עַצְמוֹ מִן הָעֲבֵירָה פַּעַם רִאשׁוֹנָה שְׁנִייָה וּשְׁלִישִׁית מִיכַּן וָאֵילַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמְּרוֹ. מַה טַעַם הֶן כָּל־אֵלֶּה יִפְעַל אֵל פַּעֲמַיִם שָׁלֹשׁ עִם גָּבֶר. אָמַר רִבִּי זְעִירָא וּבִלְחוּד דְּלָא יְתִיב לֵיהּ מַה טַעַם וְהַחוּט הַמְשׁוּלָּשׁ לֹא לְעוֹלָם יִנָּתֵק אֵין כְּתִיב כּאַן אֶלֵּא לֹא בִמְהֵרָה יִנָּתֵק. אִין מִטְרַחַת עֲלוֹי מִיפְסַק הוּא. Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: (Proverbs.13.6">Pr. 13:6) “Justice protects the one on the straight path but sin destroys the sinner.” (Proverbs.13.21">Pr. 13:21) “Evil deeds will pursue sinners but He will reward the just.” (Proverbs.3.4">Pr. 3:4) “While He makes scoffers targets of scoffing, He will bestow grace on the meek.” (1Sam. 2:9) “He will watch over the feet of His pious, but evildoers will be silent in the darkness.” (Proverbs.3.35">Pr. 3:35) “The wise will inherit honor, but shame will mark the stupid ones.” Fences are made fences and doors doors211A similar thought is expressed in Shabbat.104a">Babli Shabbat 104a: “If somebody wants to live in sin, one opens for him the door [to sin] from Heaven; if he wants to live in purity, one helps him from Heaven.”. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: If a person watches himself the first, second, and third times not to commit a sin, then in the future the Holy One, praise to Him, will watch over him. What is the reason? (Job.33.29">Job 33:29) “All this God will do twice, three times, with a man.” Rebbi Zeïra said, but only if the person does not revert212Change his ways from good to bad.. What is the reason? It does not say “The triple thread will never snap” but rather (Ecclesiastes.4.12">Eccl. 4:12) “The triple thread will not quickly snap.” If you work on it, it will split.
רִבִּי חוּנָא בְשֵׁם רִבִּי אַבָּהוּ הַקָּדוֹשׁ אֵין לְפָנָיו שִׁכְחָה הָא בִשְׁבִיל יִשְׂרָאֵל נַעֲשֶׂה שׁוֹכְחָן. מַה טַעַם נוֹשֵׂא עָוֹן כְּתִיב. וְכֵן דָּוִד הוּא אוֹמֵר נָשָׂאתָ עֲוֹן עַמֶּךָ כִּסִּיתָ כָּל חַטֹּאתָם סֶלָה. Rebbi Ḥuna said in the name of Rebbi Abbahu: There is no forgetting before the Holy One, but for Israel He becomes forgetful. What is the reason? It is written (Exodus.34.7">Ex. 34:7, Micah.7.18">Michah 7:18) “He forgets213Replacing נשׂא “to lift, carry” by נשׁה “to forget”. sin.” And so David says (Psalms.85.3">Ps. 85:3): “You forgot your people’s sin, You covered up all their misdeeds, Selah.”