Shabbat 66

על המעשר ר' אלעזר בר' יוסי אומר על לשון הרע אמר רבא ואיתימא ריב"ל מאי קראה (תהלים סג, יב) והמלך ישמח באלהים יתהלל כל הנשבע בו כי יסכר פי דוברי שקר

on account of [neglect of] tithes.<span class="x" onmousemove="('comment',' Rashi: one who eats untithed food (tebel) is liable to death by a divine visitation, which takes the form of croup. Having sinned through his throat (eating), he is punished through his throat. ');">¹</span> R. Eleazar b. R. Jose said: On account of slander. Said Raba-others maintain, R. Joshua b. Levi-what verse [teaches this]? But the king shall rejoice in God: Everyone that sweareth by him shall glory; For the mouth of them that speak lies shall be stopped [yissaker].<span class="x" onmousemove="('comment',' Ps. LXIII, 12. Yissaker is connected here with askera, croup. ');">²</span> The scholars propounded: Does R. Eleazar son of R. Jose say, [Only] on account of slander, or perhaps on account of slander too? — Come and hear: For when our Rabbis entered the 'vineyard' in Yabneh,<span class="x" onmousemove="('comment',' The famous town north west of Jerusalem, the seat of the Sanhedrin and R. Johanan b. Zakkai's academy after the destruction of the Temple. Sittings were held in a 'vineyard', i.e., members sat in rows similar to vines in a vineyard. ');">³</span> R. Judah, R. Eleazar son of R. Jose and R. Simeon were present, and this question was raised before them: why does this affliction commence in the bowels and end in the throat? Thereupon R. Judah son of R. Ila'i, the first speaker on all occasions<span class="x" onmousemove="('comment',' The reason is given below, p. 56. ');">⁴</span>

איבעיא להו רבי אלעזר ברבי יוסי על לשון הרע קאמר או דילמא אף על לשון הרע נמי קאמר ת"ש כשנכנסו רבותינו לכרם ביבנה היה שם רבי יהודה ור' אלעזר בר' יוסי ור"ש נשאלה שאלה זו בפניהם מכה זו מפני מה מתחלת בבני מעיים וגומרת בפה נענה רבי יהודה ברבי אלעאי ראש המדברים בכל מקום ואמר אע"פ שכליות יועצות ולב מבין ולשון מחתך פה גומר נענה רבי אלעזר ברבי יוסי ואמר מפני שאוכלין בה דברים טמאין דברים טמאים סלקא דעתך אלא שאוכלין בה דברים שאינן מתוקנים נענה ר' שמעון ואמר בעון ביטול תורה

answered and said: Though the kidneys counsel, the heart gives understanding,<span class="x" onmousemove="('comment',' 'Counsel' and 'understanding' were ascribed to these two organs respectively. Rashi in Ber. 61a s.v. [H] quotes: Ps. XVI, 7: Yea, my kidney (E.V. reins) admonish me in the night seasons, and Isa. VI, 10: and he understands with his heart. ');">⁵</span> and the tongue gives form,<span class="x" onmousemove="('comment',' To the words. Lit., 'cuts'. ');">⁶</span> yet the mouth completes it. R. Eleazar son of R. Jose answered: Because they eat unclean food therewith. 'Unclean food!' can you think so?<span class="x" onmousemove="('comment',' That does not merit so heavy a punishment, particularly as only terumah and sacred food are forbidden when defiled. ');">⁷</span> Rather [say] because they eat unfit food.<span class="x" onmousemove="('comment',' I.e., untithed. ');">⁸</span>

אמרו לו נשים יוכיחו שמבטלות את בעליהן נכרים יוכיחו שמבטלין את ישראל תינוקות יוכיחו שמבטלין את אביהן תינוקות של בית רבן יוכיחו

R. Simeon answered and said, As a punishment for the neglect of study.<span class="x" onmousemove="('comment',' Which is likewise performed with the mouth. ');">⁹</span> Said they to him. Let women prove it!<span class="x" onmousemove="('comment',' Who are not bidden to study (Kid. 29b), and yet suffer from croup. (cf. Sot. III, 4). ');">¹⁰</span> — That is because they restrain their husbands [from study]. Let Gentiles prove it!<span class="x" onmousemove="('comment',' Who are not bidden to study the Torah, and are yet subject to it. ');">¹¹</span> — That is because they restrain Israel. Let children prove it! — That is because they make their fathers to neglect [study].<span class="x" onmousemove="('comment',' By childish demands on their time; — a harsh doctrine, but it is abandoned. ');">¹²</span>

התם כדרבי גוריון דאמר רבי גוריון ואיתימא רב יוסף ברבי שמעיה בזמן שהצדיקים בדור צדיקים נתפסים על הדור אין צדיקים בדור תינוקות של בית רבן נתפסים על הדור א"ר יצחק בר זעירי ואמרי לה א"ר שמעון בן נזירא מאי קראה (שיר השירים א, ח) אם לא תדעי לך היפה בנשים צאי לך בעקבי הצאן וגו' ואמרינן גדיים הממושכנין על הרועים ש"מ אף על לשון הרע נמי קאמר ש"מ

Then let school-children prove it!-There it is as R. Gorion. For R. Gorion-others state, R. Joseph son of R. Shemaiah-said: When there are righteous men in the generation, the righteous are seized [by death] for the [sins of the] generation; when there are no righteous in a generation, school-children are seized for the generation.<span class="x" onmousemove="('comment',' This is not to be confused with the doctrine of vicarious atonement, which is rejected by Judaism. ');">¹³</span> R. Isaac b. Ze'iri others state, R. Simeon b. Neizra-said: Which verse [teaches this]? If thou know not, O thou, fairest among women, Go thy way forth by the footsteps of the flock, etc.,<span class="x" onmousemove="('comment',' Cant. I, 8. The Midrash and the Targum interpret the whole of this poem as a dialogue between God and Israel, This verse is explained: If you do not understand how to keep God's commandments, go and learn them for the sake of the flocks, sc. your children, who otherwise may die on your account. ');">¹⁴</span> and we interpret this as [referring to] the goats which are taken in pledge for the [debts of the] shepherds. Thus this proves that he said on account of slander too. This proves it. Now, why is he [R. Judah son of R. Ila'i] called the first speaker on all occasions? — For R. Judah, R. Jose, and R. Simeon were sitting, and Judah, a son of proselytes, was sitting near them. R. Judah commenced [the discussion] by observing, 'How fine are the works of this people!<span class="x" onmousemove="('comment',' The Romans. ');">¹⁵</span>

ואמאי קרו ליה ראש המדברים בכל מקום דיתבי רבי יהודה ורבי יוסי ורבי שמעון ויתיב יהודה בן גרים גבייהו פתח ר' יהודה ואמר כמה נאים מעשיהן של אומה זו תקנו שווקים תקנו גשרים תקנו מרחצאות ר' יוסי שתק נענה רשב"י ואמר כל מה שתקנו לא תקנו אלא לצורך עצמן תקנו שווקין להושיב בהן זונות מרחצאות לעדן בהן עצמן גשרים ליטול מהן מכס הלך יהודה בן גרים וסיפר דבריהם ונשמעו למלכות אמרו יהודה שעילה יתעלה יוסי ששתק יגלה לציפורי שמעון שגינה יהרג

They have made streets, they have built bridges, they have erected baths.' R. Jose was silent. R. Simeon b. Yohai answered and said, 'All that they made they made for themselves; they built market-places, to set harlots in them; baths, to rejuvenate themselves; bridges, to levy tolls for them.' Now, Judah the son of proselytes went and related their talk,<span class="x" onmousemove="('comment',' Rashi: to his parents, without evil intent. ');">¹⁶</span> which reached<span class="x" onmousemove="('comment',' Lit., 'and they were heard by'. ');">¹⁷</span> the government. They decreed: Judah, who exalted [us], shall be exalted,<span class="x" onmousemove="('comment',' With the privilege of being the first to speak on all occasions. ');">¹⁸</span> Jose, who was silent, shall be exiled to Sepphoris;<span class="x" onmousemove="('comment',' In Upper Galilee. ');">¹⁹</span>

אזל הוא ובריה טשו בי מדרשא כל יומא הוה מייתי להו דביתהו ריפתא וכוזא דמיא וכרכי כי תקיף גזירתא א"ל לבריה נשים דעתן קלה עליהן דילמא מצערי לה ומגליא לן אזלו טשו במערתא איתרחיש ניסא איברי להו חרובא ועינא דמיא והוו משלחי מנייהו והוו יתבי עד צוארייהו בחלא כולי יומא גרסי בעידן צלויי לבשו מיכסו ומצלו והדר משלחי מנייהו כי היכי דלא ליבלו איתבו תריסר שני במערתא אתא אליהו וקם אפיתחא דמערתא אמר מאן לודעיה לבר יוחי דמית קיסר ובטיל גזירתיה

Simeon, who censured, let him be executed. He and his son went and hid themselves in the <i>Beth Hamidrash</i>, [and] his wife brought him bread and a mug of water and they dined.<span class="x" onmousemove="('comment',' Lit., 'they wrapped (bread)'; a term derived from the custom of eating bread with a relish wrapped in it. ');">²⁰</span> [But] when the decree became more severe he said to his son, Women are of unstable temperament: she<span class="x" onmousemove="('comment',' His wife. ');">²¹</span> may be put to the torture and expose us.'<span class="x" onmousemove="('comment',' The context shows that he was not censuring women for constitutional instability, but feared their weakness. ');">²²</span>

נפקו חזו אינשי דקא כרבי וזרעי אמר מניחין חיי עולם ועוסקין בחיי שעה כל מקום שנותנין עיניהן מיד נשרף יצתה בת קול ואמרה להם להחריב עולמי יצאתם חיזרו למערתכם הדור אזול איתיבו תריסר ירחי שתא אמרי משפט רשעים בגיהנם י"ב חדש יצתה בת קול ואמרה צאו ממערתכם נפקו כל היכא דהוה מחי ר' אלעזר הוה מסי ר"ש אמר לו בני די לעולם אני ואתה

So they went and hid in a cave. A miracle occurred and a carob-tree and a water well were created for them. They would strip their garments and sit up to their necks in sand. The whole day they studied; when it was time for prayers they robed, covered themselves, prayed, and then put off their garments again, so that they should not wear out. Thus they dwelt twelve years in the cave.<span class="x" onmousemove="('comment',' Notwithstanding its miraculous elements this story is substantially true. R. Simeon b. Yohai was persecuted very much by the Roman authorities; this explains his anti-Gentile (i.e., Roman) utterances, which are not illustrative of the Talmud as a whole. ');">²³</span> Then Elijah came and stood at the entrance to the cave and exclaimed, Who will inform the son of Yohai that the emperor is dead and his decree annulled?<span class="x" onmousemove="('comment',' Elijah the Prophet was believed to appear frequently to men; cf, supra 13b. ');">²⁴</span> So they emerged. Seeing a man ploughing and sowing, they exclaimed, 'They forsake life eternal and engage in life temporal!' Whatever they cast their eyes upon was immediately burnt up. Thereupon a Heavenly Echo came forth and cried out, 'Have ye emerged to destroy My world: Return to your cave!'<span class="x" onmousemove="('comment',' This story is a protest against super piety and an assertion that practical work is necessary for the world. Their return to the cave is thus depicted as a punishment, not a meritorious deed. ');">²⁵</span> So they returned and dwelt there twelve months, saying, 'The punishment<span class="x" onmousemove="('comment',' Lit., 'judgment'. ');">²⁶</span>

בהדי פניא דמעלי שבתא חזו ההוא סבא דהוה נקיט תרי מדאני אסא ורהיט בין השמשות אמרו ליה הני למה לך אמר להו לכבוד שבת ותיסגי לך בחד חד כנגד (שמות כ, ז) זכור וחד כנגד (דברים ה, יא) שמור א"ל לבריה חזי כמה חביבין מצות על ישראל יתיב דעתייהו

of the wicked in Gehenna is [limited to] twelve months.'<span class="x" onmousemove="('comment',' On 'Gehenna' v. p. 153, n. 8. Judaism rejects on the whole the idea of eternal punishment, for punishment is regenerative, not vindictive, and therefore must terminate; v. M. Joseph, Judaism as Creed and Life, p. 145. ');">²⁷</span> A Heavenly Echo then came forth and said, 'Go forth from your cave!' Thus.'; they issued: wherever R. Eleazar wounded,<span class="x" onmousemove="('comment',' With a glance of his eyes. ');">²⁸</span> R. Simeon healed. Said he to him, 'My son! You and I are sufficient for the world.'<span class="x" onmousemove="('comment',' Not to be taken literally. ');">²⁹</span> On the eve of the Sabbath before sunset they saw an old man holding two bundles of myrtle and running at twilight. What are these for?' they asked him. 'They are in honour of the Sabbath,' he replied.<span class="x" onmousemove="('comment',' Their fragrance is to beautify the Sabbath and lend cheer to it.-Contrary to the opinion of many, the Sabbath, in spite of its prohibitions, is and has been 'a day of delight' and spiritual nourishment to millions of observant Jews, not a day of gloom; v. Shechter, Studies in Judaism, p. 296. ');">³⁰</span>

שמע ר' פנחס בן יאיר חתניה ונפק לאפיה עייליה לבי בניה הוה קא אריך ליה לבישריה חזי דהוה ביה פילי בגופיה הוה קא בכי וקא נתרו דמעת עיניה וקמצוחא ליה א"ל אוי לי שראיתיך בכך א"ל אשריך שראיתני בכך שאילמלא לא ראיתני בכך לא מצאת בי כך דמעיקרא כי הוה מקשי ר"ש בן יוחי קושיא הוה מפרק ליה ר' פנחס בן יאיר תריסר פירוקי לסוף כי הוה מקשי ר"פ בן יאיר קושיא הוה מפרק ליה רשב"י עשרין וארבעה פירוקי

'But one should suffice you'? — One is for 'Remember-' and one for 'Observe.'<span class="x" onmousemove="('comment',' Ex. XX, 8. Remember the Sabbath day; Deut. V, 12: Observe the Sabbath day. ');">³¹</span> Said he to his son, 'See how precious are the commandments to Israel.' Thereat their minds were tranquilized. R. Phinchas b. Ya'ir his son-in-law heard [thereof] and went out to meet him. He took him into the baths and massaged<span class="x" onmousemove="('comment',' Lit., 'dressed'. ');">³²</span> his flesh. Seeing the clefts in his body<span class="x" onmousemove="('comment',' Caused by the sand, ');">³³</span>

אמר הואיל ואיתרחיש ניסא איזיל אתקין מילתא דכתיב (בראשית לג, יח) ויבא יעקב שלם ואמר רב שלם בגופו שלם בממונו שלם בתורתו (בראשית לג, יח) ויחן את פני העיר אמר רב מטבע תיקן להם ושמואל אמר שווקים תיקן להם ור' יוחנן אמר מרחצאות תיקן להם אמר איכא מילתא דבעי לתקוני אמרו ליה איכא דוכתא דאית ביה ספק טומאה

he wept and the tears streamed from his eyes. 'Woe to me that I see you in such a state!' he cried out. 'Happy are you that you see me thus,' he retorted, 'for if you did not see me in such a state you would not find me thus [learned].<span class="x" onmousemove="('comment',' He felt that all his sufferings were compensated for by the knowledge he had gained. R. Simeon b. Yohai was one of the few Rabbis who devoted himself entirely to learning, 'his study being his profession' (supra 11a) not interrupting it even for prayer. ');">³⁴</span> For originally, when R. Simeon b. Yohai raised a difficulty, R. Phinehas b. Ya'ir would give him thirteen answers, whereas subsequently when R. Phinehas b. Ya'ir raised a difficulty, R. Simeon b. Yohai would give him twenty-four answers. Since a miracle has occurred, said he, let me go and amend something, for it is written, and Jacob came whole<span class="x" onmousemove="('comment',' E. V. 'in peace'. ');">³⁵</span> [to the city of Shechem],<span class="x" onmousemove="('comment',' Gen. XXXIII, 18. ');">³⁶</span> which Rab interpreted. Bodily whole [sound], financially whole, and whole in his learning. And he was gracious to the city.,<span class="x" onmousemove="('comment',' Ibid.; Wa-yihan is thus derived from hanan, to be gracious. E.V.: and he encamped before the city. ');">³⁷</span> Rab said: He instituted coinage for them.<span class="x" onmousemove="('comment',' In place of barter. ');">³⁸</span> Samuel said: He instituted markets for them; R. Johanan said: He instituted baths for them. Is there ought that requires amending? he<span class="x" onmousemove="('comment',' R. Simeon b. Yohai. ');">³⁹</span> asked. There is a place of doubtful uncleanness,<span class="x" onmousemove="('comment',' A grave or human bones having been lost there. ');">⁴⁰</span> he was informed,