Shabbat 64

ונמסרו לעמי הארץ

and they were entrusted to the ignorant.<span class="x" onmousemove="('comment',' No supervisors were appointed to ensure that the ignorant observe them. Rashi: haberim (q.v. Glos.) eat the bread of the ignorant and assume that the priestly dues have been rendered. Likewise, they use their movables without fearing that they may have dedicated them as hekdesh and rendered them forbidden for secular use. ');">¹</span> It was taught, R. Nathan said: A man's wife dies in punishment for [his unfulfilled] vows, for it is said. If thou, hast not wherewith to pay [thy vows], why should he take away thy bed [i.e., wife]from under thee?<span class="x" onmousemove="('comment',' Prov. XXII, 27. ');">²</span> Rabbi said, For the sin of [unfulfilled] vows one's children die young, for it is said, Suffer not thy mouth to cause thy flesh to sin, neither say thou, before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands.<span class="x" onmousemove="('comment',' Eccl. V, 5. ');">³</span>

תניא רבי נתן אומר בעון נדרים מתה אשה של אדם שנאמר (משלי כב, כז) אם אין לך לשלם למה יקח משכבך מתחתיך רבי אומר בעון נדרים בנים מתים כשהן קטנים שנאמר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך ואל תאמר לפני המלאך כי שגגה היא למה יקצוף האלהים על קולך וחבל את מעשה ידיך איזה הן מעשה ידיו של אדם הוי אומר בניו ובנותיו של אדם

What is the work of a man's hands? Say, it is a man's sons and daughters. Our Rabbis taught: Children die as a punishment for [unfulfilled] vows: this is the view of R. Eleazar b. R. Simeon. R. Judah the Nasi said: For the sin of neglect of Torah [study]. As for the view that it is for the sin of vows, it is well, even as we have said. But on the view that it is for the sin of neglect of Torah, what verse [teaches this]? — For it is written, Have I smitten your children for nought? They received no instruction!<span class="x" onmousemove="('comment',' Jer. II, 30. ');">⁴</span> R. Nahman b. Isaac said: The view that it is for the sin of vows is also [deduced] from this: For vain [utterance] have I smitten your children, i.e., on account of vain (neglected] vows.<span class="x" onmousemove="('comment',' The Heb. is la-shaw, which bears this meaning too. Cf.Deut. V, 11: Thou shalt not take the name of the Lord thy God in vain (la-shaw). ');">⁵</span>

ת"ר בעון נדרים בנים מתים דברי ר"א בר"ש ר' יהודה הנשיא אומר בעון ביטול תורה בשלמא למאן דאמר בעון נדרים כדאמרן אלא למ"ד בעון ביטול תורה מאי קראה דכתיב (ירמיהו ב, ל) לשוא הכיתי את בניכם מוסר לא לקחו ר"נ בר יצחק אמר למ"ד בעון נדרים נמי מהכא לשוא הכיתי את בניכם על עסקי שוא מכדי ר' יהודה הנשיא היינו רבי ורבי בעון נדרים קאמר בתר דשמעה מר"א בר' שמעון

Consider: R. Judah the Nasi is identical with Rabbi, whereas Rabbi said that is it for the sin of vows? — He said that after he had heard it from R. Eleazar son of R. Simeon.<span class="x" onmousemove="('comment',' But the compiler of this Baraitha quoted his former view. ');">⁶</span> R. Hiyya b. Abba and R. Jose<span class="x" onmousemove="('comment',' Wilna Gaon emends this to R. Ammi or R. Assi. ');">⁷</span> differ therein: one maintained: It is for the sin of [neglect of] <i>mezuzah</i>;<span class="x" onmousemove="('comment',' V. Glos. ');">⁸</span>

פליגי בה ר' חייא בר אבא ור' יוסי חד אמר בעון מזוזה וחד אמר בעון ביטול תורה למ"ד בעון מזוזה מקרא נדרש לפניו ולא לפני פניו ולמ"ד בעון ביטול תורה מקרא נדרש לפניו ולפני פניו:

while the other held that it is for the sin of neglect of Torah. On the view that it is for the sin of <i>mezuzah</i>: a verse is interpreted with its precedent, but not with its ante-precedent verse. While on the view that it is for the sin of neglect of Torah: a verse is interpreted with its precedent and its ante-precedent.<span class="x" onmousemove="('comment',' V. Deut. XI, 19-21: And ye shall teach them your children … and thou shalt write them upon the door posts of thine house (mezuzoth) … that your days may be multiplied. and the days of your children. One maintains: the promise 'and the days of your children' is made conditional upon the immediately preceding command, and thou shalt write them (sc. mezuzah); the other holds that it refers to the previous verse too, viz., and ye shall teach them your children. ');">⁹</span> R. Meir and R. Judah differ therein: One maintains, It is for the neglect of <i>mezuzah</i>, while the other holds that it is for the neglect of fringes.<span class="x" onmousemove="('comment',' Num. XV, 38. ');">¹⁰</span> Now, as for the view that it is for the neglect of <i>mezuzah</i>, it is well, for it is written, 'and thou shalt write them upon the door posts [mezuzoth] of thine house', which is followed by, 'that your days may be multiplied, and the days of your children'. But what is the reason of the view that it is for the neglect of fringes? — Said R. Kahana-others state, Shila Mari: because it is written, Also in thy skirts is found the blood of the souls of the innocent poor.<span class="x" onmousemove="('comment',' Jer. II, 34: 'in thy skirts'-i.e., in the neglect of fringes, which are inserted in the skirts of one's garment: 'the innocent poor,' i.e., the children who die guiltlessly. ');">¹¹</span>

פליגי בה ר"מ ור' יהודה חד אמר בעון מזוזה וחד אמר בעון ציצית בשלמא למ"ד בעון מזוזה דכתיב (דברים יא, כ) וכתבתם על מזוזות ביתך וכתיב בתריה למען ירבו ימיכם וימי בניכם אלא למ"ד בעון ציצית מ"ט א"ר כהנא ואיתימא שילא מרי דכתיב (ירמיהו ב, לד) גם בכנפיך נמצאו דם נפשות אביונים נקיים ר"נ בר יצחק אמר למ"ד בעון מזוזה נמי מהכא דכתיב (ירמיהו ב, לד) לא במחתרת מצאתים שעשו פתחים כמחתרת

R. Nahman b. Isaac said, The view that it is for the neglect of <i>mezuzah</i> is also [learnt] from this: did I not find them like caves?<span class="x" onmousemove="('comment',' E.V.: I have not found it at the place of breaking in. ');">¹²</span> [which means] that they made their entrances like caves.<span class="x" onmousemove="('comment',' Without mezuzoth. ');">¹³</span> Resh Lakish said: He who is observant of fringes will be privileged to be served by two thousand eight hundred slaves, for it is said, Thus saith the Lord of hosts: In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations shall even take hold of the skirt of him that is a Jew, saying, We will go with you, etc.<span class="x" onmousemove="('comment',' Zech. VIII, 23, 'Skirt' is regarded as referring to the fringe (cf. n. 2.). There are four fringes, and traditionally there are seventy languages: we thus have 70 X 10 X 4 = 2800. ');">¹⁴</span>

אמר ר"ל כל הזהיר בציצית זוכה ומשמשין לו ב' אלפים וח' מאות עבדים שנא' (זכריה ח, כג) כה אמר ה' [צבאות] בימים ההמה אשר יחזיקו עשרה אנשים מכל לשונות הגוים [והחזיקו] בכנף איש יהודי לאמר נלכה עמכם וגו':

(Mnemonic: <i>Hate, Hallah, Terumah, Robbed, Law, Oath, Shedding, Uncovering, Folly</i>.)<span class="x" onmousemove="('comment',' Catch words of the themes that follow, as an aid to memory. ');">¹⁵</span> It was taught, R. Nehemiah said: As a punishment for causeless hate strife multiplies in a man's house, his wife miscarries, and his sons and daughters die young. R. Eleazar b. R. Judah said: Because of the neglect of <i>hallah</i> there is no blessing in what is stored, a curse is sent upon prices,<span class="x" onmousemove="('comment',' What is stored — grain, wine, oil, etc. does not keep, with the result that prices rise. ');">¹⁶</span>

סימן שנא חלה תרומה נגזלת דינא שבועה שיפוכתא גילויא ונבלותא: תניא ר' נחמיה אומר בעון שנאת חנם מריבה רבה בתוך ביתו של אדם ואשתו מפלת נפלים ובניו ובנותיו של אדם מתים כשהן קטנים. ר' אלעזר בר' יהודה אומר בעון חלה אין ברכה במכונס ומארה משתלחת בשערים וזורעין זרעים ואחרים אוכלין שנאמר (ויקרא כו, טז) אף אני אעשה זאת לכם והפקדתי עליכם בהלה את השחפת ואת הקדחת מכלות עינים ומדיבות נפש וזרעתם לריק זרעכם ואכלוהו אויביכם אל תקרי בהלה אלא בחלה ואם נותנין מתברכין שנאמר (יחזקאל מד, ל) [ו] ראשית עריסותיכם תתנו לכהן להניח ברכה אל ביתך:

and seed is sown and others consume it, for it is said, I also will do this unto you: I will visit you with terror [behalah], even consumption and fever, that shall consume the eyes, and make the soul to pine away. and ye shall sow your seed in vain, for your enemies shall eat it:<span class="x" onmousemove="('comment',' Lev. XXVI, 16. ');">¹⁷</span> read not behalah but be-hallah.<span class="x" onmousemove="('comment',' On account of (the neglect of) hallah. ');">¹⁸</span> But if they give it, they are blessed, for it is said, ye shall also give unto the priest the first of your dough, to cause a blessing to rest on thine house.<span class="x" onmousemove="('comment',' Ezek. XLIV, 30. ');">¹⁹</span>

בעון ביטול תרומות ומעשרות שמים נעצרין מלהוריד טל ומטר והיוקר הוה והשכר אבד ובני אדם רצין אחר פרנסתן ואין מגיעין שנאמר (איוב כד, יט) ציה גם חום יגזלו מימי שלג שאול חטאו מאי משמע תנא דבי רבי ישמעאל בשביל דברים שצויתי אתכם בימות החמה ולא עשיתם יגזלו מכם מימי שלג בימות הגשמים ואם נותנין מתברכין שנאמר (מלאכי ג, י) הביאו את כל המעשר אל בית האוצר ויהי טרף בביתי ובחנוני נא בזאת אמר ה' צבאות אם לא אפתח לכם את ארובות השמים והריקותי לכם ברכה עד בלי די מאי עד בלי די אמר רמי בר (רב) א"ר עד שיבלו שפתותיכם מלומר די:

As a punishment for the neglect of terumoth and tithes the heavens are shut up from pouring down dew and rain, high prices are prevalent, wages are lost, and people pursue a livelihood but cannot attain it,<span class="x" onmousemove="('comment',' Cf. Ab. V. 8. ');">²⁰</span> for it is written: Drought [ziyyah] and heat [hom] consume the snow waters: So doth the grave those which have sinned.<span class="x" onmousemove="('comment',' Job. XXIV, 19. ');">²¹</span> How does this imply it? — The School of R. Ishmael taught: On account of the things which I commanded you in summer<span class="x" onmousemove="('comment',' Viz., the rendering of terumoth and tithes. ');">²²</span>

בעון גזל הגובאי עולה והרעב הווה ובני אדם אוכלים בשר בניהן ובנותיהן שנאמר (עמוס ד, א) שמעו הדבר הזה פרות הבשן אשר בהר שומרון העושקות דלים הרוצצות אביונים אמר רבא כגון הני נשי דמחוזא

but ye did them not, the snowy waters shall rob you in winter.<span class="x" onmousemove="('comment',' I.e., there will be no rain, etc. Ziyyah (E.V. drought) is thus connected with ziwah (he commanded), and hom (E.V. heat) with summer. ');">²³</span> But if they render them, they are blessed, for it is said, Bring ye the whole tithe into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it ['ad beli day].<span class="x" onmousemove="('comment',' Mal. III, 10. ');">²⁴</span> What is meant by 'ad beli day? — Said Rami b. Hama: Until your lips are exhausted<span class="x" onmousemove="('comment',' Yibelu, connected here with beli. ');">²⁵</span> through saying, 'Enough!' [day]. For the crime of robbery locusts make invasion, famine is prevalent, and people eat the flesh of their sons and daughters, for it is said, Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy.<span class="x" onmousemove="('comment',' Amos. IV, 1. The proof lies in the sequel, quoted below. ');">²⁶</span> (Said Raba, E.g., these women of Mahoza,<span class="x" onmousemove="('comment',' The famous town on the Tigris not far from Ktesifon, where Raba possibly founded the academy (Weiss, Dor, 111, 202) with himself as head, which was recognized as one of the foremost in Babylon; Obermeyer, p. i 66. (i 2.) Thus they rob their husbands; or, demanding food and producing nothing in return, they may force their husbands to robbery, — Women were expected to do a certain amount of labour, e.g., spinning; Keth. 59b, cf. Prov. XXXI, 13, 19. It would appear that Raba was not very popular in Mahoza (cf. Sanh. 99b); such sentiments may be either partially the cause, or Raba's reaction. ');">²⁷</span>