Commentary for Kiddushin 79:15
עולא אמר כדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר
Then how do I interpret,<span class="x" onmousemove="('comment',' Lit., 'fulfil'.');"><sup>26</sup></span> Therefore shall they [sc. the wicked] eat of the fruit of their own way, and be filled with their own devices?<span class="x" onmousemove="('comment',' Prov. I, 31.');"><sup>27</sup></span> Transgression which bears fruit<span class="x" onmousemove="('comment',' E.g., when a great man sins he sets an evil example which is copied by others.');"><sup>28</sup></span>
Daf Shevui to Kiddushin
The rabbi tries to resist sexual temptation by making himself disgusting, but this does not work for the woman magically heals him. He then escapes and spends the night in a bath-house haunted by demons where a miracle is performed for him and he is healed. In the end we learn that it was his resistance of temptation that protected him.
We should note here the interplay of human initiative and divine intervention. The rabbi is protected because he himself resists temptation. But his ability to resist causes him to be strong enough to be immune to the demons lurking in the bath-house.
We should note here the interplay of human initiative and divine intervention. The rabbi is protected because he himself resists temptation. But his ability to resist causes him to be strong enough to be immune to the demons lurking in the bath-house.
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Daf Shevui to Kiddushin
In this fascinating tale, R. Zadok manages to avoid temptation. A few thoughts on the story:
1) The rabbis here are expressing what I think is a prevalent fantasy for them—that they will be pursued by an attractive, non-Jewish woman, and that at the last minute they will resist temptation. This would amplify their own sense of manliness and at the same time their fealty to the Torah.
2) The connection between food and sex is explicitly made in this story—“one who does this eats this.” Maintaining strict separation in terms of sex is aided, in the end, by maintaining strict separation in terms of food.
3) Rabbis are often running to sit in the oven as a form of self-affliction. Not sure why, but it seems to be a common trope in their culture.
1) The rabbis here are expressing what I think is a prevalent fantasy for them—that they will be pursued by an attractive, non-Jewish woman, and that at the last minute they will resist temptation. This would amplify their own sense of manliness and at the same time their fealty to the Torah.
2) The connection between food and sex is explicitly made in this story—“one who does this eats this.” Maintaining strict separation in terms of sex is aided, in the end, by maintaining strict separation in terms of food.
3) Rabbis are often running to sit in the oven as a form of self-affliction. Not sure why, but it seems to be a common trope in their culture.
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Daf Shevui to Kiddushin
In this fascinating tale, R. Zadok manages to avoid temptation. A few thoughts on the story:
1) The rabbis here are expressing what I think is a prevalent fantasy for them—that they will be pursued by an attractive, non-Jewish woman, and that at the last minute they will resist temptation. This would amplify their own sense of manliness and at the same time their fealty to the Torah.
2) The connection between food and sex is explicitly made in this story—“one who does this eats this.” Maintaining strict separation in terms of sex is aided, in the end, by maintaining strict separation in terms of food.
3) Rabbis are often running to sit in the oven as a form of self-affliction. Not sure why, but it seems to be a common trope in their culture.
1) The rabbis here are expressing what I think is a prevalent fantasy for them—that they will be pursued by an attractive, non-Jewish woman, and that at the last minute they will resist temptation. This would amplify their own sense of manliness and at the same time their fealty to the Torah.
2) The connection between food and sex is explicitly made in this story—“one who does this eats this.” Maintaining strict separation in terms of sex is aided, in the end, by maintaining strict separation in terms of food.
3) Rabbis are often running to sit in the oven as a form of self-affliction. Not sure why, but it seems to be a common trope in their culture.
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Daf Shevui to Kiddushin
In this story, it seems to be R. Kahana’s occupation with baskets that leads him to the dangerous contact with the non-Jewish woman. He is so tempted to have relations with her, that in order to avoid doing so, he attempts to commit suicide. Miraculously, he is saved by Elijah who is none too happy to have to go to the trouble (Elijah seems to fly). But all ends well when R. Kahana is miraculously rescued from poverty.
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Daf Shevui to Kiddushin
This is the well-known baraita about mitzvoth that one receives a reward for in this world and in the world to come.
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Daf Shevui to Kiddushin
The Talmud now begins to provide biblical sources for each of the mitzvoth listed in the baraita—how do we know that one receives a reward in this world and in the world to come for their performance?
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Daf Shevui to Kiddushin
R. Abahu derives the reward for peacemaking from the connection (gezerah shavah) created by the word “pursuing” between Psalms 34:15 and Proverbs 21:21 (above). The study of Torah also has a verse that alludes to these rewards.
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Daf Shevui to Kiddushin
This is the conclusion of Rava’s difficulty: Why doesn’t the baraita include the mitzvah of shooing away the mother bird?
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Daf Shevui to Kiddushin
The Talmud tries to suggest that the baraita simply is not exhaustive. But this solution fails due to the language of the baraita—“these are the things”—implying that there are no others.
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Daf Shevui to Kiddushin
R. Idi’s statement explains that to be truly righteous one needs to be good to other people and not just listen to God’s commands. Sending away the mother bird is an act between God and people—it is not an act that can make one “good.” To be good (or at least not evil), one needs to be kind to other human beings.
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Daf Shevui to Kiddushin
R. Idi’s statement explains that to be truly righteous one needs to be good to other people and not just listen to God’s commands. Sending away the mother bird is an act between God and people—it is not an act that can make one “good.” To be good (or at least not evil), one needs to be kind to other human beings.
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Daf Shevui to Kiddushin
For performing a mitzvah, one receives additional reward beyond the scope of the mitzvah itself. However, there is no punishment for sins beyond the principal punishment itself. This is a classic Jewish statement of the mercy of God. God rewards good deeds more than God punishes transgressive acts.
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Daf Shevui to Kiddushin
There is, however, a verse that seems to say that transgressions do bear fruit. This is interpreted to refer to a transgression that bears fruit—meaning its consequences are somehow amplified beyond the transgression itself. Rashi suggests that others learn from his sin because it was performed in public.
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Daf Shevui to Kiddushin
When rewarding people for good deeds, God provides them with extra reward for their good thoughts.
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Daf Shevui to Kiddushin
God is generous with humanity—if one even thinks about performing a mitzvah but cannot do so, she is credited as if she performed it.
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Daf Shevui to Kiddushin
Again, God is more generous with the sinner—God does not join evil thought with deed.
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Daf Shevui to Kiddushin
But if the intention bears fruit—i.e. it leads to an action, God does join it with the evil deeds to punish for them both.
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Daf Shevui to Kiddushin
One is punished extra for bad thoughts only if they are about idolatry, which is the most heinous of sins.
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Daf Shevui to Kiddushin
Ulla offers a different explanation for when God joins bad thoughts to bad actions—when one repeatedly sins. Rashi explains that even if one does not actually repeat the evil deed, when he thinks about doing it but is prevent from doing so because of circumstances, he is treated as if he performed the evil deed. By thinking of doing it, he has shown that his repentance is not sincere. He’s just waiting for the right opportunity to come along.
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Daf Shevui to Kiddushin
According to this source, better that a person sin in private than profane God’s name in public.
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Daf Shevui to Kiddushin
According to R. Ilai, if one cannot help it, better to sin in private than in public.
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Daf Shevui to Kiddushin
R. Joseph’s statement contradicts the previous source—sinning in private is reprehensible for it is as if one is saying that God does not see one’s private actions.
The resolution is that if one cannot conquer his evil desires, then it is better to sin in private. But if one can conquer his evil desires, but decides that a sin in private “does not count,” for it is not seen by God, it is better that he not come into the world. Such a person has no respect for God.
The Talmud cites the statement of Rabbah—that one who gazes at the rainbow is careless with his Master’s honor. The rainbow according to Ezekiel 1:28 is like the presence of God. One who stares at it, it is as if he is staring at God.
I should admit that I probably have transgressed this one on many occasions. I’m not sure what the rule is about one who sends out lots of rainbow pics from a rainy day in the Golan.
The resolution is that if one cannot conquer his evil desires, then it is better to sin in private. But if one can conquer his evil desires, but decides that a sin in private “does not count,” for it is not seen by God, it is better that he not come into the world. Such a person has no respect for God.
The Talmud cites the statement of Rabbah—that one who gazes at the rainbow is careless with his Master’s honor. The rainbow according to Ezekiel 1:28 is like the presence of God. One who stares at it, it is as if he is staring at God.
I should admit that I probably have transgressed this one on many occasions. I’m not sure what the rule is about one who sends out lots of rainbow pics from a rainy day in the Golan.
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Daf Shevui to Kiddushin
R. Joseph’s statement contradicts the previous source—sinning in private is reprehensible for it is as if one is saying that God does not see one’s private actions.
The resolution is that if one cannot conquer his evil desires, then it is better to sin in private. But if one can conquer his evil desires, but decides that a sin in private “does not count,” for it is not seen by God, it is better that he not come into the world. Such a person has no respect for God.
The Talmud cites the statement of Rabbah—that one who gazes at the rainbow is careless with his Master’s honor. The rainbow according to Ezekiel 1:28 is like the presence of God. One who stares at it, it is as if he is staring at God.
I should admit that I probably have transgressed this one on many occasions. I’m not sure what the rule is about one who sends out lots of rainbow pics from a rainy day in the Golan.
The resolution is that if one cannot conquer his evil desires, then it is better to sin in private. But if one can conquer his evil desires, but decides that a sin in private “does not count,” for it is not seen by God, it is better that he not come into the world. Such a person has no respect for God.
The Talmud cites the statement of Rabbah—that one who gazes at the rainbow is careless with his Master’s honor. The rainbow according to Ezekiel 1:28 is like the presence of God. One who stares at it, it is as if he is staring at God.
I should admit that I probably have transgressed this one on many occasions. I’m not sure what the rule is about one who sends out lots of rainbow pics from a rainy day in the Golan.
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Daf Shevui to Kiddushin
Profaning God’s name is considered to be worse than other sins, and one receives no “credit” in this case. One interpretation of “credit is not granted” is that God does not act like a shopkeeper and delay demand for payment. Rather, he immediately extracts punishment for profaning the Name.
Another interpretation is that if one has committed this sin, it tips the scales if one’s merits and sins are equally balanced.
Another interpretation is that if one has committed this sin, it tips the scales if one’s merits and sins are equally balanced.
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Daf Shevui to Kiddushin
Sound advice on how to approach one’s life.
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