Shabbat 125

ביין חרדלי במסב רחב או במסב קצר בחבר טוב או בחבר רע א"ר חסדא וכולן לזנות

on dark [i.e., mustard-coloured] wine; on a broad couch or on a narrow couch; with a good companion or with a poor companion? R. Hisda observed: And all these are in reference to immorality.

אמר רחבה אמר רבי יהודה עצי ירושלים של קינמון היו ובשעה שהיו מסיקין מהן ריחן נודף בכל ארץ ישראל ומשחרבה ירושלים נגנזו ולא נשתייר אלא כשעורה ומשתכח בגזאי דצימצמאי מלכתא:

Rahabah said in R. Judah's name: The [fuel] logs of Jerusalem were of the cinnamon tree, and when lit their fragrance pervaded the whole of Eretz Israel. But when Jerusalem was destroyed they were hidden, only as much as a barley grain being left, which is to be found in the queen's collections of rarities.<span class="x" onmousemove="('comment',' Jast. Rashi: of Queen Zimzemai. ');">¹</span>

<big><strong>מתני׳</strong></big> לא יצא האיש לא בסייף ולא בקשת ולא בתריס ולא באלה ולא ברומח ואם יצא חייב חטאת

<b><i>MISHNAH</i></b>. A MAN MUST NOT GO OUT WITH A SWORD, BOW, SHIELD, LANCE [ALLAH], OR SPEAR; AND IF HE DOES GO OUT, HE INCURS A SIN-OFFERING. R. ELIEZER SAID: THEY ARE ORNAMENTS FOR HIM. BUT THE SAGES MAINTAIN, THEY ARE MERELY SHAMEFUL, FOR IT IS SAID, AND THEY SHALL BEAT THEIR SWORDS INTO PLOWSHARES, AND THEIR SPEARS INTO PRUNING HOOKS: NATION SHALL NOT LIFT UP SWORD AGAINST NATION, NEITHER SHALL THEY LEARN WAR ANY MORE.<span class="x" onmousemove="('comment',' Isa. II, 4. ');">²</span>

רבי אליעזר אומר תכשיטין הן לו

A KNEE-BAND [BERITH] IS CLEAN, AND ONE MAY GO OUT WITH IT ON THE SABBATH; ANKLE-CHAINS [KEBALIM] ARE UNCLEAN,<span class="x" onmousemove="('comment',' 'Clean' and 'unclean' mean not susceptible and susceptible to uncleanness respectively. ');">³</span>

וחכ"א אינן אלא לגנאי שנאמר (ישעיהו ב, ד) וכתתו חרבותם לאתים וחניתותיהם למזמרות ולא ישא גוי אל גוי חרב ולא ילמדו עוד מלחמה

AND ONE MAY NOT GO OUT WITH THEM ON THE SABBATH.

בירית טהורה ויוצאין בה בשבת

<b><i>GEMARA</i></b>. What is, WITH AN ALLAH? — A lance.

כבלים טמאים ואין יוצאין בהן בשבת:

R. ELIEZER SAID: THEY ARE ORNAMENTS FOR HIM. It was taught: Said they [the Sages] to R. Eliezer: Since they are ornaments for him, why should they cease in the days of the Messiah? Because they will not be required, he answered, as it is said, nation shall not lift up sword against nation. Yet let them exist merely as ornaments? — Said Abaye. It may be compared to a candle at noon.<span class="x" onmousemove="('comment',' Being unnecessary then, it is not beautiful either. Thus, when war will be abolished, the instruments of war will not be adornments. Now, however, that they may be needed, they are also ornamental. ');">⁴</span>

<big><strong>גמ׳</strong></big> מאי באלה קולפא:

Now this disagrees with Samuel.<span class="x" onmousemove="('comment',' Sc. the view that they will cease to be in the days of the Messiah. ');">⁵</span>

ר' אליעזר אומר תכשיטין הן לו: תניא אמרו לו לרבי אליעזר וכי מאחר דתכשיטין הן לו מפני מה הן בטלין לימות המשיח אמר להן לפי שאינן צריכין שנאמר (ישעיהו ב, ד) לא ישא גוי אל גוי חרב ותהוי לנוי בעלמא אמר אביי מידי דהוה אשרגא בטיהרא

For Samuel said, This world differs from the Messianic era only in respect to servitude of the exiled, for it is said, For the poor shall never cease out of the land.<span class="x" onmousemove="('comment',' Deut. XV, 11. This implies that poverty will continue in the Messianic era. Hence the prophets' tidings of a new state of affairs cannot refer to the Messianic era, which will be the same as the present, save in this matter. ');">⁶</span>

ופליגא דשמואל דאמר שמואל אין בין העולם הזה לימות המשיח אלא שיעבוד גליות בלבד שנאמר (דברים טו, יא) כי לא יחדל אביון מקרב הארץ

This supports R. Hiyya b. Abba,<span class="x" onmousemove="('comment',' Sc. the Baraitha which states that weapons of war will cease to exist in the Messianic age. ');">⁷</span>

מסייע ליה לרבי חייא בר אבא דא"ר חייא בר אבא כל הנביאים לא נתנבאו אלא לימות המשיח אבל לעולם הבא (ישעיהו סד, ג) עין לא ראתה אלהים זולתך

who said, All the prophets prophesied only for the Messianic age, but as for the world to come, the eye hath not seen, O Lord, beside thee [what he hath prepared for him that waiteth for him].<span class="x" onmousemove="('comment',' Isa. LXIV, 3. — The conception of the future world is rather vague in the Talmud. In general, it is the opposite of [H], this world. In Ber, I, 5, 'this world' is opposed to the days of the Messiah, and this in turn is differentiated here from the future world. The following quotation from G. Moore, 'Judaism' (Vol. 2, p. 389) is apposite: 'Any attempt to systematize the Jewish notions of the hereafter imposes upon them an order and consistency which does not exist in them'. ');">⁸</span>

ואיכא דאמרי אמרו לו לר' אליעזר וכי מאחר דתכשיטין הן לו מפני מה הן בטלין לימות המשיח אמר להן אף לימות המשיח אינן בטלין היינו דשמואל ופליגא דר' חייא בר אבא

Some there are who state: Said they [the Sages] to R. Eliezer: Since they are Ornaments for him, why should they cease in the days of the Messiah? In the days of the Messiah too they shall not cease, he answered. This is Samuel's view, and it disagrees with R. Hiyya b. Abba's.

א"ל אביי לרב דימי ואמרי לה לרב אויא ואמרי לה רב יוסף לרב דימי ואמרי לה לרב אויא ואמרי לה אביי לרב יוסף מ"ט דר"א דאמר תכשיטין הן לו דכתיב (תהלים מה, ד) חגור חרבך על ירך גבור הודך והדרך

Abaye asked R. Dimi — others state, R. Awia, — others again state, R. Joseph [asked] R. Dimi — and others state, R. Awia whilst others state, Abaye [asked] R. Joseph: What is R. Eliezer's reason for maintaining that they are ornaments for him? — Because it is written, Gird thy sword upon thy thigh, O mighty one, Thy glory and thy majesty.<span class="x" onmousemove="('comment',' Ps. XLV, 4. ');">⁹</span>

א"ל רב כהנא למר בריה דרב הונא האי בדברי תורה כתיב א"ל אין מקרא יוצא מידי פשוטו

R. Kahana objected to Mar son of R. Huna: But this refers to the words of the Torah?<span class="x" onmousemove="('comment',' 'Thy sword' is metaphorical for learning, which is Israel's weapon. It is indicative of the peace-loving spirit of the Rabbis and their exaltation of Torah that they regarded it as axiomatic that such a verse could not be taken literally. ');">¹⁰</span>

א"ר כהנא כד הוינא בר תמני סרי שנין והוה גמירנא ליה לכוליה הש"ס ולא הוה ידענא דאין מקרא יוצא מידי פשוטו עד השתא מאי קמ"ל דליגמר איניש והדר ליסבר:

— A verse cannot depart from its plain meaning, he replied.<span class="x" onmousemove="('comment',' Granted that it is metaphorical, yet the Torah would not have been likened to the sword, unless the latter were ornamental. ');">¹¹</span>

סימן זרות:

R. Kahana said: By the time I was eighteen years old I had studied the whole Shas,<span class="x" onmousemove="('comment',' An abbreviation of shishah sedarim, the six orders into which the Talmud is divided: v. supra 31a. [MS.M. Talmud, Shas being a correction by the censor]. ');">¹²</span>

א"ר ירמיה א"ר אלעזר שני תלמידי חכמים המחדדין זה לזה בהלכה הקב"ה מצליח להם שנאמר (תהלים מה, ה) והדרך צלח אל תקרי והדרך אלא וחדדך ולא עוד אלא שעולין לגדולה שנאמר (תהלים מה, ה) צלח רכב יכול אפילו שלא לשמה תלמוד לומר (תהלים מה, ה) על דבר אמת יכול אם הגיס דעתו ת"ל (תהלים מה, ה) וענוה צדק ואם עושין כן זוכין לתורה שניתנה בימין שנאמר (תהלים מה, ה) ותורך נוראות ימינך

yet I did not know that a verse cannot depart from its plain meaning.<span class="x" onmousemove="('comment',' [In the narrative and poetical passages v. Chayyes. Z. H. Glosses]. ');">¹³</span>

רב נחמן בר יצחק אמר זוכין לדברים שנאמרו בימינה של תורה דאמר רבא בר רב שילא ואמרי לה אמר רב יוסף בר חמא א"ר ששת מאי דכתיב (משלי ג, טז) אורך ימים בימינה בשמאלה עושר וכבוד אלא בימינה אורך ימים איכא עושר וכבוד ליכא אלא למיימינין בה אורך ימים איכא וכ"ש עושר וכבוד למשמאילים בה עושר וכבוד איכא אורך ימים ליכא

until to-day. What does he inform us? — That a man should study and subsequently understand.<span class="x" onmousemove="('comment',' Even when one does not understand all he learns he should nevertheless study, and understanding will come eventually. ');">¹⁴</span>

א"ר ירמיה אמר ר' שמעון בן לקיש שני תלמידי חכמים הנוחין זה לזה בהלכה הקדוש ברוך הוא מקשיב להן שנאמר (מלאכי ג, טז) אז נדברו יראי ה' וגו' אין דיבור אלא נחת שנאמר (תהלים מז, ד) ידבר עמים תחתינו

(Mnemonic: <i>ZaRuTH</i>.)<span class="x" onmousemove="('comment',' V. p. 110, n. 1. For the explanation of this Mnemonic v. Hyman, Toledoth, p. 18. ');">¹⁵</span>

מאי ולחושבי שמו א"ר אמי אפילו חישב לעשות מצוה . ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה

R. Jeremiah said in R. Eleazer's name: When two scholars sharpen each other in <i>halachah</i>,<span class="x" onmousemove="('comment',' By means of debating, etc. ');">¹⁶</span>

א"ר חיננא בר אידי כל העושה מצוה כמאמרה אין מבשרין אותו בשורות רעות שנאמר (קהלת ח, ה) שומר מצוה לא ידע דבר רע

the Holy One, blessed be He, gives them success, for it is said, and in thy majesty [wa-hadareka] be successful:<span class="x" onmousemove="('comment',' Ibid. 5. ');">¹⁷</span>

א"ר אסי ואיתימא ר' חנינא אפילו הקב"ה גוזר גזירה הוא מבטלה שנאמר (קהלת ח, ד) באשר דבר מלך שלטון ומי יאמר לו מה תעשה וסמיך ליה שומר מצוה לא ידע דבר רע

read not wa-hadareka but wa-hadadeka [thy sharpening]. Moreover, they ascend to greatness, as it is said, 'ride on prosperously' [successfully]. One might think [that this is so] even if it is not for its own sake, therefore it is taught, 'In behalf of truth'. I might think [that this is so] even if he becomes conceited; therefore it is taught, 'and meekness of righteousness'. But if they do thus, they are privileged to acquire<span class="x" onmousemove="('comment',' Zakah implies to acquire through one's merit. ');">¹⁸</span>

אמר רבי אבא אמר רבי שמעון בן לקיש שני תלמידי חכמים המקשיבים זה לזה בהלכה הקדוש ב"ה שומע לקולן שנאמר (שיר השירים ח, יג) היושבת בגנים חברים מקשיבים לקולך השמיעני

the Torah, which was given by the right Hand,<span class="x" onmousemove="('comment',' V. Deut. XXXIII, 2. ');">¹⁹</span>

ואם אין עושין כן גורמין לשכינה שמסתלקת מישראל שנאמר (שיר השירים ח, יד) ברח דודי ודמה וגו'

as it is said, and thy right hand shall teach thee awe-inspiring things.<span class="x" onmousemove="('comment',' Ps. XLV, 5. ');">²⁰</span>

אמר רבי אבא א"ר שמעון בן לקיש שני ת"ח המדגילים זה לזה בהלכה הקדוש ברוך הוא אוהבן שנאמר (שיר השירים ב, ד) ודגלו עלי אהבה אמר רבא והוא דידעי צורתא דשמעתא והוא דלית להו רבה במתא למיגמר מיניה

R. Nahman b. Isaac said: They will obtain the things which were promised at the right hand of the Torah. For Raba b. R. Shila said — others state, R. Joseph b. Hama — said in R. Shesheth's name: What is meant by the verse, Length of days is in her right hand, In her left hand are riches and honour:<span class="x" onmousemove="('comment',' Prov. III, 16. ');">²¹</span>

(א"ר) אבא א"ר שמעון בן לקיש גדול המלוה יותר מן העושה צדקה ומטיל בכיס יותר מכולן

is there in her right hand length of days only, but not riches and honour? But to those who go to the right hand thereof there is length of days, and riches and honour <i>a fortiori</i>; but for those that go to the left hand thereof there is riches and honour, but not length of days.<span class="x" onmousemove="('comment',' Rashi:'... to the right hand' means that they study the Torah profoundly and intensively, just as the right hand is the stronger for work; alternatively, it refers to those who study the Torah for its own sake. '... to the left hand' implies the opposite of these. ');">²²</span>

(א"ר) אבא אמר ר' שמעון בן לקיש אם תלמיד חכם נוקם ונוטר כנחש הוא חגריהו על מתניך אם עם הארץ הוא חסיד אל תדור בשכונתו

R. Jeremiah said in the name of R. Simeon b. Lakish:<span class="x" onmousemove="('comment',' Otherwise known as Resh Lakish. ');">²³</span>

אמר רב כהנא אמר רבי שמעון בן לקיש ואמרי לה אמר רב אסי אמר (ריש לקיש) ואמרי לה אמר רבי אבא אמר רבי שמעון בן לקיש כל המגדל כלב רע בתוך ביתו מונע חסד מתוך ביתו שנאמר (איוב ו, יד) למס

When two scholars are amiable to each other in [their discussions in] <i>halachah</i>, the Holy One, blessed be He, gives heed to them, for it is said, Then they that feared the Lord spake [nidberu] one with another: and the Lord hearkened, and heard;<span class="x" onmousemove="('comment',' Mal. III, 16. ');">²⁴</span> now speech [dibbur] can 'only mean [with] gentleness, for it is said, He shall subdue [yadber] the peoples under us.<span class="x" onmousemove="('comment',' Ps. XLVII, 3. Subdue implies lowliness, which in turn implies gentleness. ');">²⁵</span> What is meant by, and that thought upon his name?<span class="x" onmousemove="('comment',' Mal. III, 16. ');">²⁶</span> — Said R. Ammi: Even if one thinks of doing a good deed but is forcibly prevented and does not do it, the Writ ascribes it to him as though he did it. R. Hinena b. Idi said: Whoever fulfils a precept as it is commanded,<span class="x" onmousemove="('comment',' In the proper spirit. ');">²⁷</span> no evil tidings are told to him, for it is said, Whoso keepeth the commandment shall know no evil thing.<span class="x" onmousemove="('comment',' Eccl. VIII, 5. ');">²⁸</span> R. Assi — others state, R. Hanina — said: Even if the Holy One, blessed be He, makes a decree, He annuls it,<span class="x" onmousemove="('comment',' 'He' may refer either to God or to the observer of the precept, who is given power to annul God's decree — a daring thought. The former interpretation is indicated in the parallel passage in B.M. 85a (Sonc. ed., p. 488); the latter in M.K. 16b; but v. Weiss, Dor, I, p. 145. ');">²⁹</span> for it is said, Because the king's word hath power; and who may say unto him, what doest thou;<span class="x" onmousemove="('comment',' Ibid. 4. ');">³⁰</span> in proximity to which [is written,] Whoso keepeth the commandment shall know no evil thing.<span class="x" onmousemove="('comment',' I.e., in spite of the king's word, viz., God's decree, whoso keepeth, etc. ');">³¹</span> R. Abba said in the name of R. Simeon b. Lakish: When two scholars pay heed to each other in <i>halachah</i>, the Holy One, blessed be He, listens to their voice, as it is said, Thou that dwellest in the gardens, The companions hearken to thy voice: Cause me to hear it.<span class="x" onmousemove="('comment',' Cant. VIII, 13. The Song of Songs was allegorically interpreted as a dialogue between God and Israel. 'In the gardens' thus means in the academies, and when one scholar hearkens to another's voice, God says. 'Cause me to hear it'. ');">³²</span> But if they do not do thus, they cause the <i>Shechinah</i> to depart from Israel, as it is said, Flee, my beloved, and be thou like, etc.<span class="x" onmousemove="('comment',' Ibid. 14. ');">³³</span> R. Abba said in the name of R. Simeon b. Lakish: When two disciples form an assembly<span class="x" onmousemove="('comment',' Rashi, deriving the word from degel, a flag, i.e., who come under one flag. Tosaf. in A.Z. 22b, s.v. [H], interprets: even when two students outwit each other by sophistries, without seeking the real truth, yet God loves them. ');">³⁴</span> in <i>halachah</i>,<span class="x" onmousemove="('comment',' In the absence of a teacher. ');">³⁵</span> the Holy One, blessed be He, loves them, as it is said, and his banner over me was love.<span class="x" onmousemove="('comment',' Ibid. II, 4. ');">³⁶</span> Said Raba: Providing they know the features of a subject;<span class="x" onmousemove="('comment',' I.e., they have a general understanding of the subjects to be studied, so that a teacher is not indispensable. ');">³⁷</span> providing also that there is no greater [scholar] in the town from whom to learn. R. Abba also said in the name of R. Simeon b. Lakish: He who lends [money] is greater than he who performs charity;<span class="x" onmousemove="('comment',' Rashi: because the poor man is not ashamed to borrow. Also perhaps because one generally lends a larger sum than he would give as charity, and that may suffice to make the poor man independent. ');">³⁸</span> and he who forms a partnership<span class="x" onmousemove="('comment',' With a poor man, providing the capital for him to trade with on agreed terms. Lit., 'who throws (money) into a (common) purse'. ');">³⁹</span> is greater than all. R. Abba also said in the name of R. Simeon b. Lakish: [Even] if a scholar is vengeful and bears malice like a serpent.<span class="x" onmousemove="('comment',' The serpent was probably given that character on account of its part in the sin of Adam and Eve; cf. also Ta'an., Sonc. ed., 8a, Yoma 23a. ');">⁴⁰</span> gird him on thy loins;<span class="x" onmousemove="('comment',' Cleave to him, for you will benefit by his scholarship. ');">⁴¹</span> [whereas even] if an 'am ha-arez is pious, do not dwell in his vicinity.<span class="x" onmousemove="('comment',' His piety is tainted by his ignorance, which may influence his neighbour too. Cf. Ab. II, 6 (Sonc. ed., p. 15, n. 5). ');">⁴²</span> R. Kahana said in the name of R. Simeon b. Lakish — others state, R. Assi said in the name of R. Simeon b. Lakish — others state, R. Abba said in the name of R. Simeon b. Lakish: He who breeds a wild dog in his house keeps loving kindness away from his house,<span class="x" onmousemove="('comment',' The poor are afraid to call. Thus he can show no lovingkindness to them, nor can he earn the love of God. ');">⁴³</span> as it is said, To him that is ready to faint [lamos]