Musar for Bava Batra 150:14
לימא רב דאמר כתנא קמא ושמואל דאמר כרבי אחא אמר לך רב אנא דאמרי אפילו לרבי אחא עד כאן לא קאמר רבי אחא אלא בבעלי חיים דאע"ג דעקרה יד ורגל בדוכתה קיימא אבל ספינה כיון דנדה בה פורתא נדה לה כולה
R. Ahi, some say R. Aha, said: [Not] until it has moved the full length of its body.<span class="x" onmousemove="('comment',' The four legs must be moved from their position. ');"><sup>33</sup></span> Must it be said that Rab follows<span class="x" onmousemove="('comment',' In principle. ');"><sup>34</sup></span> the first Tanna and Samuel follows R. Aha?<span class="x" onmousemove="('comment',' if so, must Rab's and Samuel's views be regarded as opposed respectively to those of R. Aha and the other Tanna? ');"><sup>35</sup></span>
Shenei Luchot HaBerit
This is what G–d meant when He said to Israel: והייתם לי סגולה מכל העמים. "You will be precious to Me more than any of the other nations" This meant that any favours that the nations would experience, Israel would also experience. When G–d continued: ואתם תהיו לי ממלכת כהנים וגוי קדוש, He announced that what Israel would receive as a part of the bounty G–d shares out to the Gentiles would not be considered as of value since Israel are a kingdom of priests. All Israelites are considered as princes, sons of kings. The word "kings" refers to the kingdom of Heaven. When the Torah says of Israel "you are a holy nation," the word "holy" is to be understood as similar to what the sages say about the angels paying their respects to the righteous in the world of the future by addressing them as קדוש, "holy."
Ask RabbiBookmarkShareCopy