Pesachim 107

ואיש תבונה ידלנה מים עמוקים עצה בלב איש זה עולא ואיש תבונה ידלנה זה רבה בר בר חנה ואינהו כמאן סברוה כי הא דאמר ר' בנימן בר יפת אמר רבי יוחנן מברכין על האור בין במוצאי שבת בין במוצאי יום הכפורים וכן עמא דבר

but a man of understanding will draw it out.<span class="x" onmousemove="('comment',' Prov. XX, 5.');">¹</span> 'Counsel in the heart of man is like deep water' - this applies to 'Ulla;<span class="x" onmousemove="('comment',' Who understood from R. Abba the error of Rabbah b. Bar Hanah.');">²</span> 'but a man of understanding will draw it out' - this applies to Rabbah B'Bar Hanah.<span class="x" onmousemove="('comment',' He understood why 'Ulla looked at him with displeasure, though he gave no reason.');">³</span> And in accordance with whom did they hold their view?<span class="x" onmousemove="('comment',' viz., 'Ulla and Rabbah, who would not accept R. Abba's ruling.');">⁴</span>

מיתיבי אין מברכין על האור אלא במוצאי שבת הואיל ותחילת ברייתו הוא וכיון שרואה מברך מיד רבי יהודה אומר סודרן על הכוס ואמר רבי יוחנן הלכה כרבי יהודה

- In accordance with the following which R'Benjamin B'Japheth said in R'Johanan's name: We recite a blessing over light both at the termination of the Sabbath and at the termination of the Day of Atonement, and that is the popular practice. An objection is raised: We do not recite a blessing over light except at the termination of the Sabbath, since it was then created for the fir time; and as soon as he sees [it] he immediately recites a blessing. R'Judah said: He recites them<span class="x" onmousemove="('comment',' Various blessings which are to be recited on the termination of Sabbath.');">⁵</span> in order over the cup [of wine].

לא קשיא כאן באור ששבת כאן באור היוצא מן העצים ומן האבנים

Now R'Johanan said thereon: The halachah is as R'Judah? - There is no difficulty: here the reference is to light that has burnt over the Sabbath;<span class="x" onmousemove="('comment',' It had burnt during the day. Nevertheless it had observed the Sabbath, as it were, in that it was lit in permitted circumstances, e.g.. for an invalid or a woman about to be delivered of child. Or in the case of the Day of Atonement, it had been lit prior to its commencement. There a blessing is recited at the termination of the latter too, because it is as a');">⁶</span> there it refers to light which issues from tinde and stones.<span class="x" onmousemove="('comment',' I.e., which is made now. A blessing over this is recited only at the termination of the Sabbath, when light was likewise created for the first time, but not at the termination of the Day of Atonement.');">⁷</span> One [Baraitha] taught: We can recite a blessing over light which issues from tinder and stones; [while] another taught: We cannot recite a blessing over it? - There is no difficulty: one refers to the termination of the Sabbath, [and] the other refers to the termination of the Day of Atonement. Rabbi used to 'scatter' them.<span class="x" onmousemove="('comment',' Immediately he saw light after the termination of the Sabbath he recited the appropriate blessing. Later, when spices were brought to him, he recited a further blessing over them. Thus the blessings were 'scattered'.');">⁸</span>

תני חדא אור היוצא מן העצים ומן האבנים מברכין עליו ותני חדא אין מברכין עליו לא קשיא כאן במוצאי שבת כאן במוצאי יום הכפורים

R'Hiyya 'collected' them.<span class="x" onmousemove="('comment',' He recited both blessings together over a cup of wine, as is the present practice.');">⁹</span> R'Isaac B'Abdimi said: Though Rabbi scattered them, he subsequently repeated them in [their] order over the cup [of wine], so as to quit his children and household [of their obligation].<span class="x" onmousemove="('comment',' I.e., he recited the blessings a second time on their behalf.');">¹⁰</span> Yet was light created at the termination of the Sabbath? Surely It was taught: Ten things were created on the eve of the Sabbath at twilight.

רבי מפזרן רבי חייא מכנסן אמר רבי יצחק בר אבדימי אע"פ שרבי מפזרן חוזר וסודרן על הכוס כדי להוציא בניו ובני ביתו

These are they: the well,<span class="x" onmousemove="('comment',' The Well of Miriam which followed the Israelites in the Wilderness; v. Num. XXI, .16-18, which some relate to this.');">¹¹</span> the manna, the rainbow,<span class="x" onmousemove="('comment',' V. Gen. IX, 13f.');">¹²</span> the writing<span class="x" onmousemove="('comment',' I.e., the shape of letters.');">¹³</span> and the writing instrument[s], the Tables,<span class="x" onmousemove="('comment',' Ex. XXXII, 16.');">¹⁴</span>

ואור במוצאי שבת איברי והא תניא עשרה דברים נבראו בערב שבת בין השמשות אלו הן באר והמן וקשת כתב ומכתב והלוחות וקברו של משה ומערה שעמד בו משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים

the sepulchre of Moses, the cave in which Moses and Elijah stood,<span class="x" onmousemove="('comment',' When God allowed them to see His glory; v. Ex. XXXIII, 22; I Kings XIX, 9.');">¹⁵</span> the opening of the ass's mouth,<span class="x" onmousemove="('comment',' Num. XXII, 28.');">¹⁶</span> and the opening of the earth's mouth to swallow up the wicked.<span class="x" onmousemove="('comment',' Ibid. XVI, 30. That these last two should happen when the need arose was decreed at the time of the creation.');">¹⁷</span> R'Nehemiah said in his father's name: Also fire and the mule.<span class="x" onmousemove="('comment',' The mule is regarded as a hybrid, as stated infra. But according to R. Nehemiah, the first was created directly, and was not the result of cross-breeding.');">¹⁸</span>

רבי נחמיה אומר משום אביו אף האור והפרד ר' יאשיה אומר משום אביו אף האיל והשמיר רבי יהודה אומר אף הצבת הוא היה אומר צבתא בצבתא מתעבדא וצבתא קמייתא מאן עבד הא לאי בריה בידי שמים היא אמר ליה אפשר יעשנה בדפוס ויקבענה כיון הא לאי בריה בידי אדם היא

R'Josiah said in his father's name: Also the ram<span class="x" onmousemove="('comment',' Which Abraham offered as a substitute for Isaac, Gen. XXII, 13; it was ordained at the Creation that the ram should thus be ready to hand.');">¹⁹</span> and the shamir.<span class="x" onmousemove="('comment',' A legendary worm used for the building of the Temple. It was laid upon the stones and cut through them, and so obviated the need for iron tools, in conformity with Ex. XX, 22; v. I Kings VI, 7 and Git. 68a.');">²⁰</span> R'Judah said: Tongs too. He

לא קשיא הא באור דידן הא באור דגיהנם אור דידן במוצאי שבת אור דגיהנם בערב שבת ואור דגיהנם בערב שבת איברי והא תניא *שבעה דברים נבראו קודם שנברא העולם ואלו הן תורה ותשובה וגן עדן וגיהנם וכסא הכבוד ובית המקדש ושמו של משיח

new thing to the person, since he did not benefit from the light during the day. used to say: Tongs are made with tongs;<span class="x" onmousemove="('comment',' The already manufactured tongs must hold the iron on the anvil as it is beaten out into another pair of tongs.');">²¹</span> then who made the first tongs? Hence in truth it was<span class="x" onmousemove="('comment',' Lit., 'was this not etc.?'');">²²</span>

תורה דכתיב (משלי ח, כב) ה' קנני ראשית דרכו תשובה דכתיב (תהלים צ, ב) בטרם הרים יולדו וכתיב (תהלים צ, ג) תשב אנוש עד דכא ותאמר שובו בני אדם

a Heavenly creation. Said they to him, it is possible to make it in a mould and shape it simultaneously.<span class="x" onmousemove="('comment',' Without beating it out.');">²³</span> Hence in truth it is of human manufacture!<span class="x" onmousemove="('comment',' For the whole passage v. Ab. V, 5 and notes a.l. in Sonc. ed. pp. 62-64. - This shows that fire was created already on Sabbath eve.');">²⁴</span> - There is no difficulty: one refers to our fire, the other to the fire of the Gehenna.<span class="x" onmousemove="('comment',' Hell or purgatory.');">²⁵</span>

גן עדן דכתיב (בראשית ב, ח) ויטע ה' אלהים גן בעדן מקדם גיהנם דכתיב (ישעיהו ל, לג) כי ערוך מאתמול תפתה

Our fire [was created] at the termination of the Sabbath; the fire of the Gehenna, on the eve of the Sabbath. Yet was the fire of the Gehenna created on the eve of the Sabbath? Surely it was taught: Seven things were created before the world was created, and these are they: The Torah, repentance, the Garden of Eden, Gehenna, the Throne of Glory, the Temple, and the name of the Messiah. The Torah, for it is written, The Lord made me [sc. the Torah] as the beginning of his way.<span class="x" onmousemove="('comment',' Prov. VIII, 22.');">²⁶</span>

כסא הכבוד ובית המקדש דכתיב (ירמיהו יז, יב) כסא כבוד מרום מראשון מקום מקדשנו שמו של משיח דכתיב (תהלים עב, יז) יהי שמו לעולם לפני שמש ינון שמו

Repentance, for it is written, Before the mountains were brought forth, and it is written, Thou turnest man to contrition, and sayest, Repent, ye children of men.<span class="x" onmousemove="('comment',' Ps. XC, 2f. 'Before' etc. applies to 'repent'.');">²⁷</span> The Garden of Eden, as it is written, And the Lord planted a garden in Eden from aforetime.<span class="x" onmousemove="('comment',' Gen. II, 8.');">²⁸</span> The Gehenna, for it is written, For Tophet [i.e., Gehenna] is ordered of old.<span class="x" onmousemove="('comment',' Isa. XXX, 33.');">²⁹</span> The Throne of Glory and the Temple, for it is written, Thou throne of glory, on high from the beginning, Thou place of our sanctuary.<span class="x" onmousemove="('comment',' Jer. XVII, 12.');">³⁰</span>

אמרי חללה הוא דנברא קודם שנברא העולם ואור דידיה בערב שבת

The name of the Messiah, as it is written, His [sc. the Messiah's] name shall endure for ever, and has exited before the sun!<span class="x" onmousemove="('comment',' Ps. LXXII, 17. - Thus the Gehenna was created before the world. - The general idea of this Baraitha is that these things are indispensable pre-requisites for the orderly progress of mankind upon earth. The Torah, the supreme source of instruction; the concept of repentance, in recognition that 'to err is human', and hence, if man falls, the opportunity to rise again; the Garden of Eden and the Gehenna, symbolizing reward and punishment; the Throne of Glory and the Temple, indicating that the goal of Creation is that the Kingdom of God (represented by the Temple) shall be established on earth, as it is in heaven; and finally, the name of the Messiah, i.e., the assurance that God's purpose will ultimately be achieved.');">³¹</span> - I will tell you: only its cavity was created before the world was created, but its fire [was created] on the eve of the Sabbath. Yet was its fire created on the eve of the Sabbath? Surely it was taught, R'Jose said: The fire which the Holy One, blessed be He, created on the second day of the week shall never be extinguished,<span class="x" onmousemove="('comment',' Because it is the fire of the Gehenna.');">³²</span>

ואור דידיה בערב שבת איברי והתניא רבי יוסי אומר אור שברא הקב"ה בשני בשבת אין לו כבייה לעולם שנאמר (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי כי תולעתם לא תמות ואשם לא תכבה ואמר רבי בנאה בריה דרבי עולא מפני מה לא נאמר כי טוב בשני בשבת מפני שנברא בו אור של גיהנם ואמר רבי אלעזר אע"פ שלא נאמר בו כי טוב חזר וכללו בששי שנאמר (בראשית א, לא) וירא אלהים את כל אשר עשה והנה טוב מאד

as it is said And they shall go forth, and look upon the carcasses of the men that have rebelled against me,' for their worm shall not die, neither shall their fire be quenched?<span class="x" onmousemove="('comment',' Isa. LXVI, 24.');">³³</span> Again, R'Bana'ah son of R''Ulla said: Why was 'it was good' not said concerning the second day of the week?<span class="x" onmousemove="('comment',' In which the world was created.');">³⁴</span> Because the fire of the Gehenna was created therein. Also R'Eleazar said, Although 'it was good' was not said in connection with it, yet He re-included it in the sixth, as it is said, And God saw everything that He had made, and behold, it was very good.<span class="x" onmousemove="('comment',' Gen. I, 31.');">³⁵</span>

אלא חללה קודם שנברא העולם ואור דידיה בשני בשבת ואור דידן במחשבה עלה ליבראות בערב שבת ולא נברא עד מוצאי שבת דתניא ר' יוסי אומר שני דברים עלו במחשבה ליבראות בערב שבת ולא נבראו עד מוצאי שבת ובמוצאי שבת נתן הקב"ה דיעה באדם הראשון מעין דוגמא של מעלה והביא שני אבנים וטחנן זו בזו ויצא מהן אור והביא שתי בהמות והרכיב זו בזו ויצא מהן פרד רבן שמעון בן גמליאל אומר פרד בימי ענה היה שנאמר (בראשית לו, כד) הוא ענה אשר מצא את הימים במדבר

- Rather, the cavity [was made] before the world was created, and its fire on the second day of the week; while as for our fire, on the eve of the Sabbath He decided<span class="x" onmousemove="('comment',' Lit., 'it came up in (His) intention'.');">³⁶</span> to create it, but it was not created until the terminati of the Sabbath. For it was taught, R'Jose said: Two things He decided to create on the eve of the Sabbath, but they were not created until the termination of the Sabbath, and at the termination of the Sabbath the Holy One, blessed be He, inspired Adam with knowledge of a kind similar to Divine [knowledge],<span class="x" onmousemove="('comment',' Lit., 'of above'.');">³⁷</span> and he procured two stones and rubbed them on each other, and fire issued from them; he also took two [heterogenous] animals and crossed them, and from them came forth the mule.

דורשי חמורות היו אומרים ענה פסול היה לפיכך הביא פסול לעולם שנאמר (בראשית לו, כ) אלה בני שעיר החורי וכתיב אלה בני צבעון ואיה וענה אלא מלמד שבא צבעון על אמו והוליד ממנה ענה

R'Simeon B'Gamaliel said: The mule came into existence in the days of Anah, for it is said, This is the Anah who found the mules<span class="x" onmousemove="('comment',' E.V. 'hot Springs'.');">³⁸</span> in the wilderness.<span class="x" onmousemove="('comment',' Gen. XXXVI, 24. ,urunv harus rnuv');">³⁹</span> Those who interpret symbolically<span class="x" onmousemove="('comment',' Lit., 'those who interpret (Scripture) as jewels', i.e., as ethical teachings. Levi connects the phrase with a beautiful and graceful gazelle, i.e., those who teach with charming and graceful interpretations.');">⁴⁰</span> used to say: Anah was unfit,<span class="x" onmousemove="('comment',' Pasul, i.e., the issue of an incestuous union.');">⁴¹</span>

ודילמא תרי ענה הוו אמר רבא אמינא מילתא דשבור מלכא לא אמרה ומנו שמואל איכא דאמרי אמר ר"פ אמינא מילתא דשבור מלכא לא אמרה ומנו רבא אמר קרא הוא ענה הוא ענה דמעיקרא

therefore he brought unfit [animals]<span class="x" onmousemove="('comment',' I.e., the offsprings of hetereogeneous breeding, i.e., one sees in this the teaching that evil begets evil.');">⁴²</span> into the world, for it is said, These are the sons of Seir the Horite [. And Zibeon and Anah],<span class="x" onmousemove="('comment',' Gen. XXXVI, 20.');">⁴³</span> while it is written, And these are the children of Zibeon: Aiah and Anah.<span class="x" onmousemove="('comment',' Ibid. 24. In the first verse Anah appears as Zibeon's brother, whereas in the second he is his son.');">⁴⁴</span>

תנו רבנן עשרה דברים נבראו בערב שבת בין השמשות ואלו הן באר ומן וקשת הכתב והמכתב והלוחות קברו של משה ומערה שעמד בה משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים ויש אומרים אף מקלו של אהרן שקדיה ופרחיה ויש אומרים אף המזיקין ויש אומרים אף

Hence it teaches that Zibeon cohabited with his mother and begat Anah by her. But perhaps there were two Anahs? Said Raba: I say a thing which [even] King Shapur could not say, and who is that? Samuel. Others say, R'Papa said: I say a thing which even King Shapur did not say, and who is that? Raba.<span class="x" onmousemove="('comment',' Shapur I, King of Persia, was a contemporary of Samuel, while Shapur II was a contemporary of Raba. These names are applied here to Samuel and Raba, as indicating their acknowledged authority in learning. v. MGWJ. 1936, p. 217.');">⁴⁵</span> The Writ saith, that is Anah [meaning], that is the original Anah.<span class="x" onmousemove="('comment',' Identical with the first mentioned.');">⁴⁶</span> Our Rabbis taught: Ten things were created on the eve of the Sabbath at twilight, and these are they: The well, manna, the rainbow, writing, the writing instruments, the Tables, the sepulchre of Moses and the cave in which Moses and Elijah stood, the opening of the ass's mouth, and the opening of the earth's mouth to swallow up the wicked. While some say, Also Aaron's staff, its almonds and its blossoms.<span class="x" onmousemove="('comment',' V. Num. XVII, 23. This too was ordained at the Creation.');">⁴⁷</span> Others say, The harmful spirits [demons] too. Others say, Also