Shabbat 65

דאכלן ולא עבדן וכתיב (עמוס ד, ט) הכיתי אתכם בשדפון ובירקון הרבות גנותיכם וכרמיכם ותאניכם וזיתיכם יאכל הגזם וכתיב (יואל א, ד) יתר הגזם אכל הארבה ויתר הארבה אכל הילק ויתר הילק אכל החסיל וכתי' (ישעיהו ט, יט) ויגזור על ימין ורעב ויאכל על שמאל ולא שבעו איש בשר זרועו יאכלו אל תקרי בשר זרועו אלא בשר זרעו:

who eat without working). And it is [further] written, I have smitten you with blasting and mildew: the multitude of your gardens and your vineyards and your fig trees and your olive trees hath the palmerworm devoured.<span class="x" onmousemove="('comment',' Prov. XXXI, 9. ');">¹</span> and it is also written, That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten;<span class="x" onmousemove="('comment',' Joel I, 4. ');">²</span> and it is written, And one shall snatch on the right hand, and be hungry, and he shall eat on the left hand, and they shall not be satisfied; they shall eat every man the flesh of his own arm.<span class="x" onmousemove="('comment',' Isa. IX, 19. ');">³</span> Read not, the flesh of his own arm [zero'o], but, the flesh of his own seed [zar'o].

בעון עינוי הדין ועיוות הדין וקלקול הדין וביטול תורה חרב וביזה רבה ודבר ובצורת בא ובני אדם אוכלין ואינן שבעין ואוכלין לחמם במשקל דכתיב (ויקרא כו, כה) והבאתי עליכם חרב נוקמת נקם ברית וגו' ואין ברית אלא תורה שנאמר (ירמיהו לג, כה) אם לא בריתי יומם ולילה וגו' וכתיב (ויקרא כו, כו) בשברי לכם מטה לחם ואפו עשר נשים וגו' וכתיב (ויקרא כו, מג) יען וביען במשפטי מאסו:

As a punishment for delay of judgment,<span class="x" onmousemove="('comment',' Lit., 'affliction of judgment'-through unnecessary delay in executing judgment. ');">⁴</span> perversion of judgment,<span class="x" onmousemove="('comment',' Intentionally, through bias or partiality. ');">⁵</span> spoiling of judgment,<span class="x" onmousemove="('comment',' Giving erroneous verdicts through carelessness and insufficient deliberation; cf. Aboth, I, 2. ');">⁶</span> and neglect of Torah, sword and spoil increase, pestilence and famine come, people eat and are not satisfied, and eat their bread by weight, for it is written, and I will bring a sword upon you, that shall execute the vengeance of the covenant:<span class="x" onmousemove="('comment',' Lev. XXVI, 25. ');">⁷</span>

בעון שבועת שוא ושבועת שקר וחילול השם וחילול שבת חיה רעה רבה ובהמה כלה ובני אדם מתמעטין והדרכים משתוממין שנא' (ויקרא כו, כג) ואם באלה לא תוסרו לי אל תקרי באלה אלא באלה וכתיב והשלחתי בכם את חית השדה וגו' וכתיב בשבועת שקר (ויקרא יט, יב) ולא תשבעו בשמי לשקר וחללת את שם אלהיך ובחלול השם כתיב (ויקרא כב, לב) ולא תחללו את שם קדשי ובחלול שבת כתיב (שמות לא, יד) מחלליה מות יומת ויליף חילול חילול משבועת שקר:

now 'covenant' means nothing else but Torah, as it is written, But for my covenant of day and night [I had not appointed the ordinances of heaven and earth];<span class="x" onmousemove="('comment',' Jer. XXXIII, 25. 'The covenant of day and night' is understood to refer to the Torah, which should be studied day and night; v. Ned. 32. ');">⁸</span> and it is written, When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight;<span class="x" onmousemove="('comment',' Ibid. XXVI, 26. ');">⁹</span> and it is written, because, even because they rejected my judgments.<span class="x" onmousemove="('comment',' Ibid. 43. ');">¹⁰</span> For the crime of vain oaths, false oaths,<span class="x" onmousemove="('comment',' Rashi: the first is swearing what is obviously untrue; the second is an ordinary false oath which can deceive. Cf. Aboth, Sonc. ed., p. 47, n. 11. ');">¹¹</span>

בעון שפיכות דמים בית המקדש חרב ושכינה מסתלקת מישראל שנאמר (במדבר לה, לג) ולא תחניפו וגו' ולא תטמא את הארץ אשר אתם יושבים בה אשר אני שוכן בתוכה הא אתם מטמאים אותה אינכם יושבים בה ואיני שוכן בתוכה:

profanation of the Divine Name,<span class="x" onmousemove="('comment',' Any unworthy action which reflects discredit upon Judaism since Judaism is blamed for it'-is regarded as profanation of the Divine Name. Cf. Aboth, V, 9, and IV, 4. ');">¹²</span> and the desecration of the Sabbath, wild beasts multiply, [domestic] animals cease, the population decreases, and the roads become desolate, for it is said, And if by these things [be-eleh] ye will not be reformed unto me;<span class="x" onmousemove="('comment',' Ibid. 23. ');">¹³</span> read not be-eleh but be-alah;<span class="x" onmousemove="('comment',' the consonants are the same. The verse then reads: and if ye will not be reformed unto me in the matter of (false) oaths. ');">¹⁴</span> and it is written, and I will send the beast of the field among you, etc.<span class="x" onmousemove="('comment',' Lev. XXVI, 22. ');">¹⁵</span>

בעון גלוי עריות ועבודת כוכבים והשמטת שמיטין ויובלות גלות בא לעולם ומגלין אותן ובאין אחרים ויושבין במקומן שנאמר (ויקרא יח, כז) כי את כל התועבות האל עשו אנשי הארץ וגו' וכתיב ותטמא הארץ ואפקוד עונה עליה וגו' וכתיב (ויקרא יח, כח) ולא תקיא הארץ אתכם בטמאכם אותה

Now, in respect to false oaths it is written, And ye shall not swear by my name falsely, so that you profane [we-hillalta] the name of thy God;<span class="x" onmousemove="('comment',' Ibid. XIX, 12. ');">¹⁶</span> and of the profanation of the Name it is written, and that they profane not [ye-hallelu] my holy name;<span class="x" onmousemove="('comment',' Ibid. XXII, 2. ');">¹⁷</span> and of the profanation of the Sabbath it is written, every one that profaneth it [mehallelehah] shall surely be put to death:<span class="x" onmousemove="('comment',' Ex. XXXI, 14. ');">¹⁸</span> and [the punishment for] profanation is learnt<span class="x" onmousemove="('comment',' Lit., 'and profanation, profanation is learnt'. I.e., the statement made in respect to one profanation holds good for the others too. ');">¹⁹</span>

ובעבודת כוכבים כתיב (ויקרא כו, ל) ונתתי את פגריכם וגו' וכתיב והשמותי את מקדשיכם וגו' ואתכם אזרה בגוים

from a false oath.<span class="x" onmousemove="('comment',' just as this is punished by the sending of wild beasts, etc. (Lev. XXVI, 22), so are the others. ');">²⁰</span> Through the crime of bloodshed the Temple was destroyed and the <i>Shechinah</i> departed from Israel, as it is written, So ye shall not pollute the land wherein ye are; for blood, it polluteth the land … And thou shalt not defile the land which ye inhabit, in the midst of which I dwell.-21 hence, if ye do defile it, ye will not inhabit it and I will not dwell in its midst.<span class="x" onmousemove="('comment',' It may be remarked that the destruction of the Temple is regarded here as synonymous with exile from the country. ');">²²</span> As a punishment for incest,<span class="x" onmousemove="('comment',' Which includes adultery. ');">²³</span> idolatry, and non-observance of the years of release and jubilee<span class="x" onmousemove="('comment',' V. Lev. XXV, 1ff. ');">²⁴</span>

בשמיטין וביובלות כתיב (ויקרא כו, לד) אז תרצה הארץ את שבתותיה כל ימי השמה ואתם בארץ אויביכם וגו' וכתיב (ויקרא כו, לד) כל ימי השמה תשבות:

exile comes to the world, they [the Jews] are exiled, and others come and dwell in their place, for it is said, for all these abominations have the men of the land done, etc.;<span class="x" onmousemove="('comment',' Ibid. XVIII, 27; 'abominations' refers to incest, of which the whole passage treats. ');">²⁵</span> and it is written, and the land is defiled, — therefore do I visit the in iniquity thereof upon it;<span class="x" onmousemove="('comment',' ibid. 25. ');">²⁶</span> and it is written, that the land vomit not you out also, when ye defile it.<span class="x" onmousemove="('comment',' Ibid. 28. ');">²⁷</span> Again, with respect to idolatry it is written, and I will cast your carcases [upon the carcases of your idols];<span class="x" onmousemove="('comment',' Ibid. XXVI, 30. ');">²⁸</span>

בעון נבלות פה צרות רבות וגזירות קשות מתחדשות ובחורי שונאי ישראל מתים יתומים ואלמנות צועקין ואינן נענין שנא' (ישעיהו ט, טז) על כן על בחוריו לא ישמח ה' ואת יתומיו [ואת] (ו) אלמנותיו לא ירחם כי כלו חנף ומרע וכל פה דובר נבלה בכל זאת לא שב אפו ועוד ידו נטויה

and it is written, And I will make your cities a waste, and will bring your sanctuaries into desolation etc....<span class="x" onmousemove="('comment',' Ibid. 31. ');">²⁹</span> and you will I scatter among the nations.<span class="x" onmousemove="('comment',' Ibid. 33. ');">³⁰</span> Further, in reference to release and jubilee years it is written, Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land, etc.;<span class="x" onmousemove="('comment',' Lev. XXVI, 34. ');">³¹</span> and it is written, As long as it lieth desolate it shall have rest.<span class="x" onmousemove="('comment',' Ibid. 35. ');">³²</span>

מאי ועוד ידו נטויה א"ר חנן בר רבא הכל יודעין כלה למה נכנסה לחופה אלא כל המנבל פיו אפי' חותמין עליו גזר דין של שבעים שנה לטובה הופכין עליו לרעה אמר רבה בר שילא אמר רב חסדא כל המנבל את פיו מעמיקין לו גיהנם שנאמר (משלי כב, יד) שוחה עמוקה פי זרות רב נחמן בר יצחק אמר אף שומע ושותק שנאמר (משלי כב, יד) זעום ה' יפול שם

As a punishment for obscenity,<span class="x" onmousemove="('comment',' Lit., 'folly of the mouth'. ');">³³</span> troubles multiply, cruel decrees are proclaimed afresh, the youth of Israel's enemies<span class="x" onmousemove="('comment',' A euphemism for the youth of Israel. It was held inauspicious even merely to express a possible mishap, on the score of 'open not thy mouth to Satan'. ');">³⁴</span> die, and the fatherless and widows cry out and are not answered; for it is said, Therefore shall the Lord not rejoice over the young men, neither shall he have compassion over their fatherless and their widows: for every one is profane and an evil-doer, and every mouth speaketh folly. For all is his anger is not turned away, but his hand is stretched out still.<span class="x" onmousemove="('comment',' Isa. IX, 16. ');">³⁵</span> What is meant by, 'but his hand is stretched out still'? — Said R. Hanan b. Rabbah: All know for what purpose a bride enters the bridal canopy, yet against whomsoever who speaks obscenely [thereof], even if a sentence of seventy years' happiness had been sealed for him,<span class="x" onmousemove="('comment',' This derives from the idea that there is a book of Life, in which man's destiny is recorded; cf. Ned., Sonc. ed., p. 62, n. 7. ');">³⁶</span>

אמר רב אושעיא כל הממרק עצמו לעבירה חבורות ופצעין יוצאין בו שנאמר (משלי כ, ל) חבורות פצע תמרוק ברע ולא עוד אלא שנדון בהדרוקן שנאמר (משלי כ, ל) ומכות חדרי בטן אמר רב נחמן בר יצחק . סימן לעבירה הדרוקן

it is reversed for evil. Rabbah b. Shila said in R. Hisda's name: He who puts his mouth to folly,<span class="x" onmousemove="('comment',' Speaks lewdly. ');">³⁷</span> Gehenna is made deep for him, as it is said, A deep pit is for the mouth [that speaketh] perversity.<span class="x" onmousemove="('comment',' Prov. XXII, 14. Lit., 'strange (things)'.-Gehenna, as an equivalent of hell, takes its name from the place where children were once sacrificed to Moloch, viz., ge ben hinnom, the valley of the son of Hinnom, to the south of Jerusalem. (Josh. XV, 8; II Kings XXIII, 10; Jer. II, 23; VII, 31-32; XIX, 6). ');">³⁸</span> R. Nahman b. Isaac said, Also [for] one who hears and is silent,<span class="x" onmousemove="('comment',' Does not protest. ');">³⁹</span>

ת"ר ג' מיני הדרוקן הן של עבירה עבה ושל רעב תפוח ושל כשפים דק

for it is said, he that is abhorred of the Lord<span class="x" onmousemove="('comment',' Viz., who hears it without protesting. ');">⁴⁰</span> shall fall therein.<span class="x" onmousemove="('comment',' Prov.XXII, 14. ');">⁴¹</span> R. Oshaia said: He who devotes himself<span class="x" onmousemove="('comment',' Either: makes himself empty from all other purposes; or, polishes himself up, i.e., prepares himself. ');">⁴²</span> to sin, wounds and bruises break out over him, as it is said, Stripes and wounds are for him that devoteth himself to evil.<span class="x" onmousemove="('comment',' Ibid. XX, 30. ');">⁴³</span>

שמואל הקטן חש ביה אמר רבש"ע מי מפיס איתסי אביי חש ביה אמר רבא ידענא ביה. בנחמני דמכפין נפשיה רבא חש ביה והא רבא הוא דאמר נפישי קטילי קדר מנפיחי כפן שאני רבא דאנסי ליה רבנן בעידניה בעל כורחיה

Moreover, he is punished by dropsy, for it is said, and strokes reach the innermost parts of the belly.<span class="x" onmousemove="('comment',' Ibid. ');">⁴⁴</span> R. Nahman b. Isaac said: Dropsy is a sign of sin. Our Rabbis taught: There are three kinds of dropsy: that [which is a punishment] of sin is thick; that caused by hunger is swollen; and what is caused by magic is thin.<span class="x" onmousemove="('comment',' Jewish magic is mentioned in Deut. XVIII, 10-11, in a passage forbidding its practice. But its potency was generally recognized. V. J.E. Arts, 'Magic', and 'Demonology'. ');">⁴⁵</span> Samuel the Little<span class="x" onmousemove="('comment',' A Tanna, contemporary of R. Gamaliel I. ');">⁴⁶</span>

ת"ר ד' סימנין הן סימן לעבירה הדרוקן סימן לשנאת חנם ירקון סימן לגסות הרוח עניות סימן ללה"ר אסכרה

suffered through it. 'Sovereign of the Universe!' he cried out, who will cast lots?'<span class="x" onmousemove="('comment',' To see from what cause I am suffering-I will be accused of sin. ');">⁴⁷</span> [Thereupon] he recovered. Abaye suffered from it. Said Raba, I know of Nahmani<span class="x" onmousemove="('comment',' A nickname of Abaye, who was brought up in the house of Rabbah b. Nahmani. ');">⁴⁸</span> that he practises hunger.<span class="x" onmousemove="('comment',' This may indicate that Abaye was an ascetic. Judaism generally was opposed to asceticism (cf. Ned. 10a: he who deprives himself of what he may legitimately enjoy is called a sinner); nevertheless, in times of stress or for particular reasons Rabbis resorted to fasting (B.M. 85a), and private fasts were practised from early times: Judith VIII, 6; 1 Macc. III, 47. ');">⁴⁹</span> Raba suffered from it. But was it not Raba himself who said, More numerous are those slain by delayed calls of nature<span class="x" onmousemove="('comment',' Lit.,'pot'. ');">⁵⁰</span>

ת"ר אסכרה באה לעולם

than the victims<span class="x" onmousemove="('comment',' Lit.,'swollen'. ');">⁵¹</span> of starvation?<span class="x" onmousemove="('comment',' Now, Raba evidently disapproved of Abaye's fasting; also, he himself warned against trifling with nature's calls. How then did he come to dropsy — sin being ruled out? — Presumably its symptoms precluded the assumption that he was a victim of witchcraft. ');">⁵²</span> — Raba was different, because the scholars compelled him [to practise restraint] at the set times [for lectures]. Our Rabbis taught: There are four signs: — [i] Dropsy is a sign of sin; [ii] jaundice is a sign of causeless hatred; [iii] poverty is a sign of conceit;<span class="x" onmousemove="('comment',' In Kid. 49b it is explained that this refers to poverty of knowledge, which results when one is too conceited to learn from others. ');">⁵³</span> croup<span class="x" onmousemove="('comment',' [H], or perhaps 'Diphtheria'. ');">⁵⁴</span> is a sign of slander.<span class="x" onmousemove="('comment',' Each is the punishment for the other. ');">⁵⁵</span> Our Rabbis taught: Croup comes to the world