Pesachim 99

כאיסורו מה איסורו בכזית אף חזרתו בכזית

is like its prohibition: just as its prohibition is for as much as an olive,<span class="x" onmousemove="('comment',' V. p. 238, n. 12.');">¹</span> so its return is for as much as an olive.

תניא ר' נתן אומר זה וזה כשתי ביצים ולא הודו לו חכמים

It was taught, R'Nathan said: Both<span class="x" onmousemove="('comment',' The leaven and the holy flesh.');">²</span> have the standard of two eggs; but the Sages did not agree with him.

(זכריה יד, ו) והיה ביום ההוא לא יהיה אור יקרות וקפאון מאי יקרות וקפאון

And it shall come to pass in that day that there shall not be light, but heavy clouds [yekaroth] and thick [we-kippa'on];<span class="x" onmousemove="('comment',' Zech. XIV, 6.');">³</span> what does yekaroth we-kippa'on mean? - Said R'Eleazar: This means, the light which is precious [yakar] in this world, is yet of little account [kapuy]<span class="x" onmousemove="('comment',' Lit., 'light', 'floating'.');">⁴</span>

א"ר אלעזר זה אור שיקר בעולם הזה וקפוי לעולם הבא

in the next world.<span class="x" onmousemove="('comment',' For the light of this world will pale into insignificance before the greater light of the next. He translates the verse: And it shall come . . the light will not be precious but (only) of small account.');">⁵</span> R'Johanan said: This refers to Nega'im and Ohaloth,<span class="x" onmousemove="('comment',' The laws of leprosy and the defilement of tents through a dead body.');">⁶</span>

ר' יוחנן אמר אלו נגעים ואהלות שיקרין הן בעוה"ז וקפויין הן לעולם הבא

which are difficult [heavy] in this world yet shall be light [easily understood] in the future world. While R'Joshua B'Levi said: This refers to the people who are honoured in this world, but will be lightly esteemed in the next world.

ור' יהושע בן לוי אמר אלו בני אדם שיקרין הן בעולם הזה וקפויין הן לעוה"ב כי הא דרב יוסף בריה דר' יהושע בן לוי חלש ואיתנגיד כי הדר אמר ליה אבוה מאי חזית אמר ליה עולם הפוך ראיתי עליונים למטה ותחתונים למעלה אמר לו בני עולם ברור ראית ואנן היכי התם כי היכי דאיתו אנן הכא הכי איתינן התם

As was the case of R'Joseph the son of R'Joshua B'Levi, [who] became ill and fell into a trance. When he recovered, his father asked him, 'What did you see? ' 'I saw a topsy-turvy world', he replied, 'the upper [class] underneath and the lower on top'' he replied: 'My son', he observed, 'you saw a clear world.<span class="x" onmousemove="('comment',' In which people occupy the positions they merit.');">⁷</span>

ושמעתי שהיו אומרים אשרי מי שבא לכאן ותלמודו בידו ושמעתי שהיו אומרים הרוגי מלכות אין אדם יכול לעמוד במחיצתן

And how are we [situated] there? ' 'Just as we are here, so are we there. And I heard them saying, "Happy is he who comes hither with his learning in his hand".

(ומאן) נינהו אילימא ר"ע וחביריו משום הרוגי מלכות ותו לא אלא הרוגי לוד

And I also heard them saying, "Those martyred by the State, no man can stand within their barrier"'.<span class="x" onmousemove="('comment',' They occupy such an exalted position in the next world that they are unapproachable.');">⁸</span> Who are these [martyrs]?

(זכריה יד, כ) ביום ההוא יהיה על מצלות הסוס קדש לה' מאי מצלות הסוס

Shall we say, R'Akiba and his companions?<span class="x" onmousemove="('comment',' Who were executed or martyred by the Roman State at various times for their insistence on teaching the Torah in spite of the Roman');">⁹</span> is that because they were martyrs of the State and nothing else?<span class="x" onmousemove="('comment',' Surely they had other claims to eminence too!');">¹⁰</span>

א"ר יהושע בן לוי עתיד הקב"ה להוסיף על ירושלים עד שהסוס רץ ומציל

Rather [he meant] the martyrs of Lydda.<span class="x" onmousemove="('comment',' Two brothers, Lulianus and Papus, who took upon themselves the guilt for the death of the Emperor's daughter, so as to save the people as a whole; v. Ta'an. 18b. Lyyda was a district in Asia Minor, to which belonged the city Laodicea, which city it denotes here.');">¹¹</span> In that day there shall be upon the bells of the horses [meziloth ha-sus]: HOLY UNTO THE LORD.<span class="x" onmousemove="('comment',' Zech. XIV, 20.');">¹²</span>

ר' אלעזר אמר כל מצילות שתולין לסוס בין עיניו יהיה קדש לה'

What does 'meziloth ha-sus' [intimate]? - Said R'Joshua B'Levi: The Holy One, blessed be He, is destined to add to Jerusalem as far as a horse can run and cast its shadow [mazzil - under itself].<span class="x" onmousemove="('comment',' Rashi: i.e., as far as a horse can run from the morning until midday, when its shadow (zel) is directly beneath it.');">¹³</span> R'Eleazar said: All the bells which are hung on a horse between its eyes shall be holy unto the Lord.<span class="x" onmousemove="('comment',' I.e., they shall be votive offerings to the Sanctuary.');">¹⁴</span>

ור' יוחנן אמר כל ביזה שבוזזין ישראל עד שעה שהסוס רץ ומציל יהיה קדש לה'

While R'Johanan said: All the spoil which Israel shall take spoil [from morning] until a horse can run and cast its shadow [under itself] shall be holy unto the Lord. As for him who explains it [as referring to] all the spoil which Israel shall take spoil, it is well: hence it is written, and the pots in the Lord's house shall be like the basins before the altar.<span class="x" onmousemove="('comment',' Ibid. Even the pots shall be of gold and silver, owing to the abundance of spoil.');">¹⁵</span>

בשלמא למאן דאמר כל ביזה שבזזו ישראל היינו דכתיב (זכריה יד, כ) והיה הסירות בבית ה' כמזרקים לפני המזבח אלא למ"ד בהנך תרתי מאי והיה הסירות בבית ה' מילתא אחריתי קאמר דמתעתרי ישראל ומתנדבי ומייתי

But according to those who give the [other] two explanations, what is [the relevance of] 'and the pots in the Lord's house shall be' [etc.]? - [The verse] states another thing, viz. , that Israel will become wealthy, make votive offerings, and bring them [to the Temple]. As for him who says [that it means] spoil, it is well: that is what is written, and in that day there shall be no more a trafficker in the house of the Lord of hosts.<span class="x" onmousemove="('comment',' Ibid. 21. The Temple Treasurers will not need to buy or sell for the Temple, on account of the great wealth of the spoil.');">¹⁶</span>

בשלמא למ"ד ביזה היינו דכתיב (זכריה יד, כא) ולא יהיה כנעני עוד בבית ה' צבאות אלא למ"ד הנך תרתי מאי ולא יהיה כנעני א"ר ירמיה אין כאן עני

But according to those who give the [other] two explanations, what does and there shall be no more a trafficker [kena'ani] [etc.] mean? - Said R'Jeremiah: No poor man shall be here.<span class="x" onmousemove="('comment',' Reading kena'ani as kan 'ani, here is a poor man.');">¹⁷</span> And how do we know

וכנעני מנלן דאיקרי תגר דכתיב (בראשית לח, ב) וירא שם יהודה בת איש כנעני מאי כנעני אילימא כנעני ממש אפשר בא אברהם והזהיר את יצחק בא יצחק והזהיר את יעקב ויהודה אזיל ונסיב אלא אמר רבי שמעון בן לקיש בת גברא תגרא דכתיב (הושע יב, ח) כנען בידו מאזני מרמה ואיבעית אימא מהכא (ישעיהו כג, ח) אשר סוחריה שרים כנעניה נכבדי ארץ:

interdict. A passage describing the death of great scholars, ten in number, is found in the liturgies for th Day of Atonement and the Fast of Ab.

(זכריה יד, ט) והיה ה' למלך על כל הארץ ביום ההוא יהיה ה' אחד ושמו אחד אטו האידנא לאו אחד הוא

Some of the most famous of them were R'Gamaliel, R'Judah B'Baba and R'Akiba. that [kena 'ani] connotes a merchant? - Because it is written, And Judah saw there the daughter of a certain Canaanite [kena'ani]:<span class="x" onmousemove="('comment',' Gen. XXXVIII, 2.');">¹⁸</span>

אמר רבי אחא בר חנינא לא כעולם הזה העולם הבא העולם הזה על בשורות טובות אומר ברוך הטוב והמטיב ועל בשורות רעות אומר ברוך דיין האמת לעולם הבא כולו הטוב והמטיב

what does 'kena'ani' mean? Shall we say, literally a Canaanite: is it possible that Abraham came and admonished Isaac, Isaac came and admonished Jacob,<span class="x" onmousemove="('comment',' Not to marry a Canaanite; v. Ibid. XXIV, 3; XXVIII, 1.');">¹⁹</span>

ושמו אחד מאי אחד אטו האידנא לאו שמו אחד הוא

and then Judah went and married [a Canaanite]! Rather, said R'Simeon B'Lakish: [It means] the daughter of a merchant, as it is written, As for the trafficker [kena'an], the balances of deceit are in his hand,<span class="x" onmousemove="('comment',' Hos. XII, 8.');">²⁰</span> Alternatively, I can quote this: Whose merchants are princes, whose traffickers [kin'anehah] are the honourable of the earth.<span class="x" onmousemove="('comment',' Isa. XXIII, 8.');">²¹</span>

א"ר נחמן בר יצחק לא כעולם הזה העולם הבא העולם הזה נכתב ביו"ד ה"י ונקרא באל"ף דל"ת אבל לעולם הבא כולו אחד נקרא ביו"ד ה"י ונכתב ביו"ד ה"י

And the Lord shall be King over all the earth; in that day shall the Lord be One, and His name one:<span class="x" onmousemove="('comment',' Zech. XIV, 9.');">²²</span> is He then not One now? - Said R'Aha B'Hanina: Not like this world is the future world.

סבר רבא למדרשה בפירקא א"ל ההוא סבא לעלם כתיב

In this world, for good tidings one says, 'He is good, and He doeth good', while for evil tidings he says, 'Blessed be the true Judge';<span class="x" onmousemove="('comment',' V. Ber. 54a.');">²³</span> [whereas] in the future world it shall be only 'He is good and He doeth good'.<span class="x" onmousemove="('comment',' For there will never be any evil tidings there.');">²⁴</span>

ר' אבינא רמי כתיב (שמות ג, טו) זה שמי לעלם וזה זכרי לדור דור אמר הקב"ה לא כשאני נכתב אני נקרא נכתב אני ביו"ד ה"א ונקרא אני באל"ף דל"ת:

'And His name one': what does 'one' mean? Is then now His name not one? - Said R'Nahman B'Isaac; Not like this world is the future world.

<br><br><big><strong>הדרן עלך אלו עוברין</strong></big><br><br>

[In] this world [His name] is written with a yod he<span class="x" onmousemove="('comment',' YHWH = yod he waw he, the letters of the Tetragrammaton.');">²⁵</span> and read as alef daleth;<span class="x" onmousemove="('comment',' Adonay =alef daleth nun yod.');">²⁶</span>

מתני׳ <big><strong>מקום</strong></big> שנהגו לעשות מלאכה בערבי פסחים עד חצות עושין מקום שנהגו שלא לעשות אין עושין ההולך ממקום שעושין למקום שאין עושין או ממקום שאין עושין למקום שעושין נותנין עליו חומרי מקום שיצא משם וחומרי מקום שהלך לשם

but in the future world it shall all be one: it shall be written with yod he and read as yod he. Now, Raba thought of lecturing it at the session, [whereupon] a certain old man said to him, It is written, le'alem.<span class="x" onmousemove="('comment',' To hide it. This is explained anon.');">²⁷</span> R'Abina pointed out a contradiction: It is written, this is my name, to be hidden; [and it is also written],<span class="x" onmousemove="('comment',' The bracketed word is added in var. lec. okugk okgk');">²⁸</span> and this is my memorial unto all generations?<span class="x" onmousemove="('comment',' Ex. III, 15. The actual reading is: this is my name for ever. (le'olam,) ; but it is written, to be hidden (le'alem,) . Thus this indicates that God's name must be kept secret; whereas 'this is my memorial' etc. implies that He is to be known by this name. Another version, accepting the reading le'olam (for ever) explains the difficulty thus: since God states this is my name, it is obvious that He is to be known by it: why then add, 'and this is my memorial' etc.?');">²⁹</span> The Holy One, blessed be He, said: Not as I [i.e., My name] and written am I read: I am written with a yod he, while I am read as alef daleth.<span class="x" onmousemove="('comment',' The importance attributed to the Divine Name was owing to the fact that it was not regarded simply as a designation, but was held to express the essence of the Godhead. The right way of pronouncing the Tetragrammaton was not generally known, being preserved as an esoteric teaching. Cf. Kid., Sonc. ed. p. 361, n. 6. and Sanh., Sonc. ed. p. 407, n. 2.');">³⁰</span> <big><b>MISHNAH: </b></big>WHERE IT IS THE CUSTOM TO DO WORK ON THE EVE OF PASSOVER UNTIL MIDDAY ONE MAY DO [WORK]; WHERE IT IS THE CUSTOM NOT TO DO [WORK], ONE MAY NOT DO [WORK]. HE WHO GOES FROM A PLACE WHERE THEY WORK TO A PLACE WHERE THEY DO NOT WORK, ON FROM A PLACE WHERE THEY DO NOT WORK TO A PLACE WHERE THEY DO WORK, WE LAY UPON HIM THE RESTRICTIONS OF THE PLACE WHENCE HE DEPARTED AND THE RESTRICTIONS OF THE PLACE WHITHER HE HAS GONE;