‹ הקודם

סנהדרין צט, ב

הבא ›

מסכת ודף אחרים בספריא

סנהדרין צט, ב

נושאים הלכות תשובה פ"ג

א 6
זַמֵּר בְּכׇל יוֹם, זַמֵּר בְּכׇל יוֹם. אָמַר רַב יִצְחָק בַּר אֲבוּדִימִי: מַאי קְרָא? שֶׁנֶּאֱמַר: ״נֶפֶשׁ עָמֵל עָמְלָה לּוֹ כִּי אָכַף עָלָיו פִּיהוּ״. הוּא עָמֵל בִּמְקוֹם זֶה, וְתוֹרָתוֹ עוֹמֶלֶת לוֹ בְּמָקוֹם אַחֵר.

Sing every day, sing every day, i.e., review your studies like a song that one sings over and over. Rav Yitzḥak bar Avudimi says: From what verse is this derived? It is as it is stated: “The hunger of the laborer labors for him; for his mouth presses upon him” (Proverbs 16:26), i.e., he exhausts his mouth through constant review and study. He labors in Torah in this place, this world, and his Torah labors for him in another place, the World-to-Come.
ב 30
אָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם לְעָמָל נִבְרָא, שֶׁנֶּאֱמַר ״כִּי אָדָם לְעָמָל יוּלָּד״. אֵינִי יוֹדֵעַ אִם לַעֲמַל פֶּה נִבְרָא אִם לַעֲמַל מְלָאכָה נִבְרָא. כְּשֶׁהוּא אוֹמֵר ״כִּי אָכַף עָלָיו פִּיהוּ״, הֱוֵי אוֹמֵר לַעֲמַל פֶּה נִבְרָא. וַעֲדַיִין אֵינִי יוֹדֵעַ אִם לַעֲמַל תּוֹרָה אִם לַעֲמַל שִׂיחָה. כְּשֶׁהוּא אוֹמֵר ״לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ״, הֱוֵי אוֹמֵר לַעֲמַל תּוֹרָה נִבְרָא. וְהַיְינוּ דְּאָמַר רָבָא: כּוּלְּהוּ גּוּפֵי דְּרוּפְתְּקֵי נִינְהוּ. טוּבֵיהּ לִדְזָכֵי דְּהָוֵי דְּרוּפְתְּקֵי דְּאוֹרָיְיתָא.

Rabbi Elazar says: Every man was created for labor, as it is stated: “Man is born for toil” (Job 5:7). Based on this verse, I do not know whether he was created for toil of the mouth, speech, or whether he was created for the toil of labor. When the verse states: “For his mouth presses upon him” (Proverbs 16:26), you must say that he was created for toil of the mouth. And still I do not know with regard to the toil of the mouth whether it is for the toil of Torah or for the toil of conversation. When the verse states: “This Torah scroll shall not depart from your mouth” (Joshua 1:8), you must say that he was created for the toil of Torah. And that is the meaning of what Rava said: All bodies are like receptacles to store items until use. Happy is one who is privileged, who is a receptacle for Torah.
ג 4
״נֹאֵף אִשָּׁה חֲסַר לֵב״. אָמַר רֵישׁ לָקִישׁ: זֶה הַלּוֹמֵד תּוֹרָה לִפְרָקִים, שֶׁנֶּאֱמַר ״כִּי נָעִים כִּי תִשְׁמְרֵם בְּבִטְנֶךָ יִכֹּנוּ יַחְדָּו עַל שְׂפָתֶיךָ״.

The verse states: “He who commits adultery with a woman lacks understanding” (Proverbs 6:32). Reish Lakish says: This is a reference to one who studies Torah intermittently, who is like an adulterer, who sins with the other woman intermittently, as it is stated about words of Torah: “For it is a pleasant thing if you keep them within your belly; let them be established on your lips” (Proverbs 22:18) and keep the Torah always available.
ד
תָּנוּ רַבָּנַן: ״וְהַנֶּפֶשׁ אֲשֶׁר תַּעֲשֶׂה בְּיָד רָמָה״ – זֶה מְנַשֶּׁה בֶּן חִזְקִיָּה, שֶׁהָיָה יוֹשֵׁב וְדוֹרֵשׁ בְּהַגָּדוֹת שֶׁל דּוֹפִי.

§ The Sages taught in a baraita that with regard to the verse: “But the person who acts high-handedly, whether he is born in the land, or a stranger, that person blasphemes the Lord” (Numbers 15:30), this is a reference to Manasseh ben Hezekiah, king of Israel, who would sit and teach flawed interpretations of Torah narratives.
ה 4
אָמַר: וְכִי לֹא הָיָה לוֹ לְמֹשֶׁה לִכְתּוֹב אֶלָּא ״וַאֲחוֹת לוֹטָן תִּמְנָע״, ״וְתִמְנַע הָיְתָה פִילֶגֶשׁ לֶאֱלִיפַז״, ״וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִיר חִטִּים וַיִּמְצָא דוּדָאִים בַּשָּׂדֶה״? יָצְאָה בַּת קוֹל וְאָמְרָה לוֹ: ״תֵּשֵׁב בְּאָחִיךָ תְדַבֵּר בְּבֶן אִמְּךָ תִּתֶּן דֹּפִי. אֵלֶּה עָשִׂיתָ וְהֶחֱרַשְׁתִּי דִּמִּיתָ הֱיוֹת אֶהְיֶה כָמוֹךָ אוֹכִיחֲךָ וְאֶעֶרְכָה לְעֵינֶיךָ״.

Manasseh said: But did Moses need to write only insignificant matters that teach nothing, for example: “And Lotan’s sister was Timna” (Genesis 36:22), or: “And Timna was concubine to Eliphaz, son of Esau” (Genesis 36:12), or: “And Reuben went in the days of the wheat harvest and found duda’im in the field” (Genesis 30:14)? A Divine Voice emerged and said to him: “You sit and speak against your brother; you slander your own mother’s son. These things you have done, and should I have kept silence, you would imagine that I was like you, but I will reprove you, and set the matter before your eyes” (Psalms 50:20–21). The verses in the Torah are not empty matters, with regard to which you can decide their import.
ו
וְעָלָיו מְפוֹרָשׁ בַּקַּבָּלָה: ״הוֹי מֹשְׁכֵי הֶעָוֹן בְּחַבְלֵי הַשָּׁוְא וְכַעֲבוֹת הָעֲגָלָה חַטָּאָה״. מַאי ״כַּעֲבוֹת הָעֲגָלָה״? אָמַר רַבִּי אַסִּי: יֵצֶר הָרָע בַּתְּחִלָּה דּוֹמֶה לְחוּט שֶׁל כּוּבְיָא, וּלְבַסּוֹף דּוֹמֶה לַעֲבוֹת הָעֲגָלָה.

And about Manasseh ben Hezekiah it is stated explicitly in the texts of tradition, the Prophets: “Woe unto them who draw iniquity with cords of vanity, and sin as with a cart rope” (Isaiah 5:18). What is the meaning of the phrase “as with a cart rope”? Rabbi Asi says: This is a reference to the evil inclination. Initially, it seems like a flimsy spinning [kuveya] thread and ultimately it seems like a sturdy cart rope.
ז 7
דַּאֲתַן עֲלַהּ, מִיהַת, ״אֲחוֹת לוֹטָן תִּמְנָע״ מַאי הִיא? תִּמְנַע בַּת מְלָכִים הֲוַאי, דִּכְתִיב: ״אַלּוּף לוֹטָן״, ״אַלּוּף תִּמְנָע״, וְכׇל אַלּוּף – מַלְכוּתָא בְּלָא תָּאגָא הִיא.

Manasseh began by mocking a few verses and ultimately violated the entire Torah. The Gemara asks: With regard to that verse that we came to discuss, in any event, what is the significance of the phrase in the verse “And Lotan’s sister was Timna”? The Gemara explains: Timna was the daughter of kings, as it is written: “The chief of Lotan” (Genesis 36:29), and: “The chief of Timna” (Genesis 36:40), and each chief is a member of a monarchy, albeit without a crown. That is why they are called chief and not king.
ח 1
בָּעֲיָא לְאִיגַּיּוֹרֵי. בָּאתָה אֵצֶל אַבְרָהָם, יִצְחָק וְיַעֲקֹב, וְלֹא קִבְּלוּהָ. הָלְכָה וְהָיְתָה פִילֶגֶשׁ לֶאֱלִיפַז בֶּן עֵשָׂו. אָמְרָה: מוּטָב תְּהֵא שִׁפְחָה לְאוּמָּה זוֹ וְלֹא תְּהֵא גְּבִירָה לְאוּמָּה אַחֶרֶת. נְפַק מִינַּהּ עֲמָלֵק, דְּצַעֲרִינְהוּ לְיִשְׂרָאֵל. מַאי טַעְמָא? דְּלָא אִיבְּעִי לְהוּ לְרַחוֹקַהּ.

Timna sought to convert. She came before Abraham, Isaac, and Jacob, and they did not accept her. She went and became a concubine of Eliphaz, son of Esau, and said, referring to herself: It is preferable that she will be a maidservant for this nation, and she will not be a noblewoman for another nation. Ultimately, Amalek, son of Eliphaz, emerged from her, and that tribe afflicted the Jewish people. What is the reason that the Jewish people were punished by suffering at the hand of Amalek? It is due to the fact that they should not have rejected her when she sought to convert. Therefore, the verse is significant.
ט 1
״וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִיר חִטִּים״. אָמַר רָבָא בְּרַבִּי יִצְחָק אָמַר רַב: מִכָּאן לְצַדִּיקִים שֶׁאֵין פּוֹשְׁטִין יְדֵיהֶן בְּגָזֵל. ״וַיִּמְצָא דּוּדָאִים בַּשָּׂדֶה״. מַאי דּוּדָאִים? אָמַר רַב: יַבְרוּחֵי. לֵוִי אָמַר: סִיגְלֵי. רַבִּי יוֹנָתָן אָמַר: סְבִיסְקֵי.

“And Reuben went in the days of the wheat harvest” (Genesis 30:14). Rava, son of Rabbi Yitzḥak, says that Rav says: From here it can be seen that the righteous do not extend their hands to engage in robbery even of small items, as rather than taking wheat, Reuben took only the ownerless duda’im. The verse continues: “And he found duda’im in the field.” The Gemara asks: What are duda’im? Rav says: They are a plant called yavruḥei. Levi says: They are violets. Rabbi Yonatan says: They are seviskei.
י 69
אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי: כׇּל הָעוֹסֵק בְּתוֹרָה לִשְׁמָהּ מֵשִׂים שָׁלוֹם בְּפָמַלְיָא שֶׁל מַעְלָה וּבְפָמַלְיָא שֶׁל מַטָּה, שֶׁנֶּאֱמַר: ״אוֹ יַחֲזֵק בְּמָעֻזִּי יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה לִּי״.

§ Apropos the significance of Torah study, Rabbi Alexandri says: Anyone who engages in the study of Torah for its own sake introduces peace into the heavenly entourage above and into the earthly entourage below, as it is stated: “Or let him take hold of My stronghold [ma’uzi], that he may make peace with Me; and he shall make peace with Me” (Isaiah 27:5). One who observes the Torah, which is called oz, introduces peace, even before the presence of God, as it were.
יא 1
רַב אָמַר: כְּאִילּוּ בָּנָה פַּלְטֵרִין שֶׁל מַעְלָה וְשֶׁל מַטָּה, שֶׁנֶּאֱמַר: ״וָאָשִׂים דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ״. רַבִּי יוֹחָנָן אָמַר: אַף מֵגֵין עַל כׇּל הָעוֹלָם כּוּלּוֹ, שֶׁנֶּאֱמַר: ״וּבְצֵל יָדִי כִּסִּיתִיךָ״. וְלֵוִי אָמַר: אַף מְקָרֵב אֶת הַגְּאוּלָּה, שֶׁנֶּאֱמַר: ״וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה״.

Rav says: It is as though he built a palace of heaven above and of earth below, as it is stated: “And I have placed My words in your mouth, and I have covered you in the shadow of My hand, to plant the heavens and lay the foundations of the earth, and say to Zion, you are My people” (Isaiah 51:16). One who has the word of God placed in his mouth through Torah study has established heaven and earth. Rabbi Yoḥanan says: One who engages in Torah study also protects the entire world, as it is stated: “And I have covered you in the shadow of My hand.” And Levi says: He also advances the coming of the redemption, as it is stated: “And say to Zion, you are My people.”
יב 4
אָמַר רֵישׁ לָקִישׁ: כׇּל הַמְלַמֵּד אֶת בֶּן חֲבֵירוֹ תּוֹרָה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ עֲשָׂאוֹ, שֶׁנֶּאֱמַר: ״וְאֵת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן״. רַבִּי אֶלְעָזָר אוֹמֵר: כְּאִילּוּ עֲשָׂאָן לְדִבְרֵי תוֹרָה, שֶׁנֶּאֱמַר: ״וּשְׁמַרְתֶּם אֶת דִּבְרֵי הַבְּרִית הַזֹּאת וַעֲשִׂיתֶם אֹתָם״. רָבָא אָמַר: כְּאִילּוּ עֲשָׂאוֹ לְעַצְמוֹ, שֶׁנֶּאֱמַר: ״וַעֲשִׂיתֶם אֹתָם״ – אַל תִּקְרֵי ״אֹתָם״ אֶלָּא ״אַתֶּם״.

Reish Lakish said: With regard to anyone who teaches Torah to the son of another, the verse ascribes him credit as though he formed that student, as it is stated: “And Abram took Sarai his wife…and the souls that they formed in Haran” (Genesis 12:5). They are given credit for forming the students to whom they taught Torah. Rabbi Elazar says: It is as though he fashioned [asa’an] the words of Torah themselves, as it is stated: “Observe the words of this covenant, va’asitem otam” (Deuteronomy 29:8), indicating that studying the Torah is like fashioning it. Rava says: It is as though he fashioned himself, as it is stated: “Va’asitem otam.” Do not read “va’asitem otam” as: And you shall fashion them; rather, read it as va’asitem atem, meaning: You shall fashion yourself.
יג
אָמַר רַבִּי אֲבָהוּ: כׇּל הַמְעַשֶּׂה אֶת חֲבֵירוֹ לִדְבַר מִצְוָה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ עֲשָׂאָהּ, שֶׁנֶּאֱמַר: ״וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת הַיְאֹר״. וְכִי מֹשֶׁה הִכָּהוּ? וַהֲלֹא אַהֲרֹן הִכָּהוּ! אֶלָּא לוֹמַר לָךְ: כׇּל הַמְעַשֶּׂה אֶת חֲבֵירוֹ לִדְבַר מִצְוָה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ עֲשָׂאָהּ.

Rabbi Abbahu says: With regard to anyone who causes another to engage in a matter of a mitzva, the verse ascribes him credit as though he performed it himself, as it is stated: “And the Lord said to Moses…and your rod, with which you struck the river, take in your hand and go” (Exodus 17:5). And was it Moses who struck the river? But isn’t it written explicitly (see Exodus 7:19–20) that Aaron struck the river? Rather, that verse serves to say to you: Anyone who causes another to engage in a matter of a mitzva, the verse ascribes him credit as though he performed it himself.
יד
אֶפִּיקוֹרוֹס: רַב וְרַבִּי חֲנִינָא אָמְרִי תַּרְוַיְיהוּ, זֶה הַמְבַזֶּה תַּלְמִיד חָכָם. רַבִּי יוֹחָנָן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמְרִי, זֶה הַמְבַזֶּה חֲבֵירוֹ בִּפְנֵי תַּלְמִיד חָכָם.

§ The mishna teaches that those who have no share in the World-to-Come include an epikoros. Rav and Rabbi Ḥanina both say: This is one who treats a Torah scholar with contempt. Rabbi Yoḥanan and Rabbi Yehoshua ben Levi say: This is one who treats another with contempt before a Torah scholar.
טו 1
בִּשְׁלָמָא לְמַאן דְּאָמַר: הַמְבַזֶּה חֲבֵירוֹ בִּפְנֵי תַּלְמִיד חָכָם אֶפִּיקוֹרוֹס הָוֵי, מְבַזֶּה תַּלְמִיד חָכָם עַצְמוֹ – מְגַלֶּה פָּנִים בַּתּוֹרָה שֶׁלֹּא כַּהֲלָכָה הָוֵי. אֶלָּא לְמַאן דְּאָמַר: מְבַזֶּה תַּלְמִיד חָכָם עַצְמוֹ אֶפִּיקוֹרוֹס הָוֵי, מְגַלֶּה פָּנִים בַּתּוֹרָה כְּגוֹן מַאי? כְּגוֹן מְנַשֶּׁה בֶּן חִזְקִיָּה.

The Gemara asks: Granted, according to the one who says that one who treats another with contempt before a Torah scholar is the epikoros mentioned in the mishna, one who treats a Torah scholar with contempt is characterized as one who interprets the Torah inappropriately, due to his lowering of the status of a Torah scholar. But according to the one who says that one who treats a Torah scholar himself with contempt is the epikoros mentioned in the mishna, how would he characterize one who interprets the Torah inappropriately? Like what individual does such a person conduct himself? He is like Manasseh, son of Hezekiah, who would teach flawed interpretations of Torah narratives.
טז
וְאִיכָּא דְּמַתְנֵי לַהּ אַסֵּיפָא: מְגַלֶּה פָּנִים בַּתּוֹרָה. רַב וְרַבִּי חֲנִינָא אָמְרִי: זֶה הַמְבַזֶּה תַּלְמִיד חָכָם. רַבִּי יוֹחָנָן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמְרִי: זֶה הַמְבַזֶּה אֶת חֲבֵירוֹ בִּפְנֵי תַּלְמִיד חָכָם.

And there are those who teach this dispute with regard to the latter clause of the baraita: From here Rabbi Elazar HaModa’i said: One who interprets the Torah inappropriately has no share in the World-to-Come. Rav and Rabbi Ḥanina say: This is one who treats a Torah scholar with contempt. Rabbi Yoḥanan and Rabbi Yehoshua ben Levi say: This is one who treats another with contempt before a Torah scholar.
יז 1
בִּשְׁלָמָא לְמַאן דְּאָמַר הַמְבַזֶּה תַּלְמִיד חָכָם עַצְמוֹ – מְגַלֶּה פָּנִים בַּתּוֹרָה הָוֵי, מְבַזֶּה חֲבֵירוֹ בִּפְנֵי תַּלְמִיד חָכָם – אֶפִּיקוֹרוֹס הָוֵי, אֶלָּא לְמַאן דְּאָמַר מְבַזֶּה חֲבֵירוֹ בִּפְנֵי תַּלְמִיד חָכָם – מְגַלֶּה פָּנִים בַּתּוֹרָה הָוֵי, אֶפִּיקוֹרוֹס כְּגוֹן מַאן? אָמַר רַב יוֹסֵף: כְּגוֹן הָנֵי דְּאָמְרִי מַאי אַהֲנוֹ לַן רַבָּנַן? לְדִידְהוּ קָרוּ, לְדִידְהוּ תָּנוּ.

The Gemara asks: Granted, according to the one who says that one who treats a Torah scholar himself with contempt is the one mentioned in the baraita who interprets the Torah inappropriately, one who treats another with contempt before a Torah scholar is characterized as the epikoros mentioned in the mishna. But according to the one who says that one who treats another with contempt before a Torah scholar is the one mentioned in the baraita who interprets the Torah inappropriately, how would he characterize the epikoros mentioned in the mishna? Like whom does he conduct himself? Rav Yosef says: It is referring to one who conducts himself like those who say: In what manner have the Sages benefited us with all their Torah study? They read the Bible for their own benefit and they study the Mishna for their own benefit.
יח 1
אֲמַר לֵיהּ אַבָּיֵי: הַאי מְגַלֶּה פָּנִים בַּתּוֹרָה נָמֵי הוּא, דִּכְתִיב ״אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי״. אָמַר רַב נַחְמָן בַּר יִצְחָק: מֵהָכָא נָמֵי שְׁמַע מִינַּהּ, שֶׁנֶּאֱמַר ״וְנָשָׂאתִי לְכׇל הַמָּקוֹם בַּעֲבוּרָם״.

Abaye said to him: That person who questions the benefit provided by Sages is also in the category of one who interprets the Torah inappropriately, since with that statement he repudiates the Torah itself, as it is written: “If not for My covenant, I would not have appointed day and night, the laws of heaven and earth” (Jeremiah 33:25). The eternal covenant of the Torah is responsible for maintaining the existence of the entire world. Rav Naḥman bar Yitzḥak says: From here too conclude the same concept from it, as it is stated: “If I find in Sodom fifty just men within the city, then I will spare the entire place for their sakes” (Genesis 18:26). The righteous protect the place where they reside.
יט
אֶלָּא, כְּגוֹן דְּיָתֵיב קַמֵּיהּ רַבֵּיהּ, וְנָפְלָה לֵיהּ שְׁמַעְתָּא בְּדוּכְתָּא אַחֲרִיתִי, וְאָמַר: הָכִי אָמְרִינַן הָתָם, וְלָא אָמַר: הָכִי אָמַר מָר. רָבָא אָמַר: כְּגוֹן הָנֵי דְּבֵי בִּנְיָמִין אָסְיָא, דְּאָמְרִי: מַאי אַהֲנוֹ לַן רַבָּנַן מֵעוֹלָם?

Rather, the epikoros mentioned in the mishna is referring to one who conducts himself like one who sits before his teacher and a halakha that he learned from another place happens to fall into his consciousness and the student says: This is what we say there, and he does not say deferentially: This is what the Master said, even if he did not learn that matter from his teacher. Rava said: The term epikoros is referring to one who conducts himself like those from the house of Binyamin the doctor, who say: In what manner have the Sages benefited us with all their Torah study? Never