Yoma 138

אין ישיבה בעזרה אלא למלכי בית דוד בלבד שנאמר (דברי הימים א יז, טז) ויבא המלך דוד וישב לפני ה' כדאמר רב חסדא בעזרת נשים הכא נמי בעזרת נשים

Nobody may sit down in the [Temple] Court except the kings of the house of David alone, as it is said: Then David the king went in and sat before the Lord?<span class="x" onmousemove="('comment',' I Chron. XVII, 16. Only the descendants of David who, through his son, built the Temple, are permitted to feel sufficiently at home there to be permitted to sit down in the Temple Court, as Scripture indicates.');">¹</span> - It is as R'Hisda had explained [elsewhere]: In the women's court, so also here.' In the women's court'.

והיכא איתמר דרב חסדא אהא מיתיבי דתניא היכן קורין בו בעזרה ראב"י אומר בהר הבית שנאמר (נחמיה ח, ג) ויקרא בו לפני הרחוב אשר לפני שער המים ואמר רב חסדא בעזרת נשים

- Where was R'Hisda's statement made? - In connection with the following: An objection was raised, it was taught: Where did they read therein?<span class="x" onmousemove="('comment',' I.e., when any public reading took place in the Temple.');">²</span> In the Temple. R'Eliezer B'Jacob said: On the Temple Mount, as it is said: And he read therein before the broad place that was before the water gate;<span class="x" onmousemove="('comment',' Neh. VIII, 3. Ezra read the Law 'in the presence of the men and the women'.');">³</span>

(נחמיה ח, ו) ויברך עזרא את ה' האלהים הגדול מאי גדול אמר רב יוסף אמר רב שגדלו בשם המפורש רב גידל אמר (דברי הימים א טז, לו) ברוך ה' אלהי ישראל מן העולם ועד העולם

and R'Hisda said: In the women's court.<span class="x" onmousemove="('comment',' [The text from 'it is as R. Hisda explained' to this point is in disorder. MS.M. reads: 'Said R. Hisda, In the women's court. An objection was raised: Where did they read therein? In the (Temple) Court . . water-gate? - Said R. Hisda, In the women's court'. Ronsburg (Glosses) deletes 'An objection was raised'. In any case our present text seems to be a conflation of two readings].');">⁴</span> And Ezra blessed the Lord, the great God.<span class="x" onmousemove="('comment',' Neh. VIII, 6.');">⁵</span> What does 'great' imply? - R'Joseph said in the name of Rab: He magnified Him by [pronouncing] the Ineffable Name.<span class="x" onmousemove="('comment',' [Shem ha-Meforash. Lit., 'the Distinguished Name' synonymous with the Shem ha-Meyuhad 'the Unique Name', and generally held identical with the Tetragrammaton uttered as written, v. Sanh., Sonc. ed., p. 408, n. I].');">⁶</span>

אמר ליה אביי לרב דימי ודילמא שגידלו בשם המפורש א"ל אין אומרים שם המפורש בגבולים

R'Giddal said: [He recited], Blessed be the Lord, the God of Israel, from everlasting even to everlasting.<span class="x" onmousemove="('comment',' I Chron. XVI, 36.');">⁷</span> Said Abaye to R'Dimi: But perhaps it means that he magnified Him by [pronouncing] the Ineffable Name? - He answered: One does not pronounce the Ineffable Name outside [the limits of the Temple]. But may one not?

ולא והכתיב (נחמיה ח, ד) ויעמוד עזרא הסופר על מגדל עץ אשר עשו לדבר ואמר רב גידל שגדלו בשם המפורש הוראת שעה היתה

Is it not written: And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose. [. and Ezra praised the great God].<span class="x" onmousemove="('comment',' Neh. VIII, 4-6.');">⁸</span>

(נחמיה ט, ד) ויצעקו אל ה' אלהים בקול גדול מאי אמור אמר רב ואיתימא ר' יוחנן בייא בייא היינו האי דאחרביה למקדשא וקליה להיכליה וקטלינהו לכולהו צדיקי ואגלינהו לישראל מארעהון ועדיין מרקד בינן כלום יהבתיה לן אלא לקבולי ביה אגרא לא איהו בעינן ולא אגריה בעינן

And R'Giddal [commenting thereupon] said: He magnified Him by [pronouncing] the Ineffable Name? -That was a decision in an emergency.<span class="x" onmousemove="('comment',' Not to be taken as precedent. Lit. 'a decision for the moment'.');">⁹</span> And [they] cried with a great [loud] voice unto the Lord, their God.<span class="x" onmousemove="('comment',' Ibid. IX, 4. [Here too the text is in disorder as the verse has no connection with the preceding verse to which it is adduced in explanation of the emergency referred to, the incident in the first verse having taken place on the first of the seventh month, whilst that of the second verse on the twenty-fourth. Var. lec. accordingly omit the first quotations from ibid. VIII, 4 and substitute in its place the second verse ibid. IX, 4; v. Bah.]');">¹⁰</span> What did they cry? - Woe, woe, it is he<span class="x" onmousemove="('comment',' The evil desire, tempter of idolatry.');">¹¹</span>

נפל להו פיתקא מרקיעא דהוה כתב בה אמת

who has destroyed the Sanctuary, burnt the Temple, killed all the righteous, driven all Israel into exile, and is still dancing around among us! Thou hast surely given him to us so that we may receive reward through him.<span class="x" onmousemove="('comment',' For resisting him successfully Israel would be rewarded.');">¹²</span> We want neither him, nor reward through him! Thereupon a tablet fell down from heaven for them, whereupon the word 'truth'<span class="x" onmousemove="('comment',' I.e., I agree with you: you spoke the truth.');">¹³</span> was inscribed.

אמר רב חנינא שמע מינה חותמו של הקב"ה אמת

They ordered a fast of three days and three nights, whereupon he<span class="x" onmousemove="('comment',' The evil desire, tempter of idolatry.');">¹¹</span> was surrendered to them. He came forth from the Holy of Holies like a young fiery lion.

אותיבו בתעניתא תלתא יומין ותלתא לילואתא מסרוהו ניהליהו נפק אתא כי גוריא דנורא מבית קדשי הקדשים אמר להו נביא לישראל היינו יצרא דעבודת כוכבים שנאמר (זכריה ה, ח) ויאמר זאת הרשעה

Thereupon the Prophet said to Israel: This is the evil desire of idolatry, as it is said: And he said: Thi wickedness.<span class="x" onmousemove="('comment',' Zech. V, 8.');">¹⁴</span> As they took hold of him a hair of his beard fell out, he raised his voice and it went [was audible] four hundred parasangs. Thereupon they said: How shall we act?

בהדי דתפסוה ליה אשתמיט ביניתא ממזייא ורמא קלא ואזל קליה ארבע מאה פרסי אמרו היכי נעביד דילמא חס ושלום מרחמי עליה מן שמיא אמר להו נביא שדיוהו בדודא דאברא וחפיוהו לפומיה באברא דאברא משאב שאיב קלא שנאמר (זכריה ה, ח) ויאמר זאת הרשעה וישלך אותה אל תוך האיפה וישלך את אבן העופרת אל פיה

Perhaps, God forbid, they might have mercy upon him from heaven! - The prophet said unto them: Cast him into a leaden pot, closing its opening with lead. Because lead absorbs the voice, as it is said: And he said: This is wickedness. And he cast her down into the midst of the measure, and he cast the weight of lead upon the mouth thereof.<span class="x" onmousemove="('comment',' Zech. V, 8.');">¹⁴</span>

אמרו הואיל ועת רצון הוא נבעי רחמי איצרא דעבירה בעו רחמי ואמסר בידייהו

They said: Since this is a time of Grace, let us pray for mercy for the Tempter to evil.<span class="x" onmousemove="('comment',' The evil desire, for idolatry is also the evil desire for immorality. The two were found to go hand in hand.');">¹⁵</span> They prayed for mercy, and he was handed over to them. He said to them: Realize that if you kill him, the world goes down.

אמר להו חזו דאי קטליתו ליה לההוא כליא עלמא חבשוהו תלתא יומי ובעו ביעתא בת יומא בכל ארץ ישראל ולא אשתכח אמרי היכי נעביד נקטליה כליא עלמא ניבעי רחמי אפלגא פלגא ברקיעא לא יהבי כחלינהו לעיניה ושבקוהו ואהני דלא מיגרי ביה לאיניש בקריבתה

They imprisoned him for three days, then looked in the whole land of Israel for a fresh egg and could not find it.<span class="x" onmousemove="('comment',' Whereas there is no good in idolatry there is at least some good in the desire for sex indulgence. Perpetuation of the race depends upon it. So does human food. The people who found themselves with the opportunity to destroy the temptation of flesh-love discovered that, when the genius of sex-love is cancelled, no eggs are available.');">¹⁶</span> Thereupon they said: What shall we do now? Shall we kill him?

במערבא מתנו הכי רב גידל אמר גדול שגדלו בשם המפורש ורב מתנא אמר (נחמיה ט, לב) האל הגדול הגבור והנורא

The world would then go down. Shall we beg for half-mercy?<span class="x" onmousemove="('comment',' To ask that temptation or the tempter should live, but not tempt, is to ask a thing that Heaven will not grant. The tempter lives to tempt. But by depriving its flame of its major glare, by keeping it within lawful limits, one promotes domesticity and prevents depravity.');">¹⁷</span> They do not grant 'halves' in heaven.<span class="x" onmousemove="('comment',' To ask that temptation or the tempter should live, but not tempt, is to ask a thing that Heaven will not grant. The tempter lives to tempt. But by depriving its flame of its major glare, by keeping it within lawful limits, one promotes domesticity and prevents depravity.');">¹⁷</span>

והא דרב מתנא מטייא לדרבי יהושע בן לוי דאמר רבי יהושע בן לוי למה נקרא שמן אנשי כנסת הגדולה שהחזירו עטרה ליושנה אתא משה אמר (דברים י, יז) האל הגדול הגבור והנורא אתא ירמיה ואמר נכרים מקרקרין בהיכלו איה נוראותיו לא אמר נורא אתא דניאל אמר נכרים משתעבדים בבניו איה גבורותיו לא אמר גבור

They put out his eyes and let him go. It helped inasmuch as he no more entices men to commit incest.<span class="x" onmousemove="('comment',' Lit., 'against relatives'.');">¹⁸</span> In the West [Palestine] they taught it thus: R'Giddal said: [And Ezra praised.

אתו אינהו ואמרו אדרבה זו היא גבורת גבורתו שכובש את יצרו שנותן ארך אפים לרשעים ואלו הן נוראותיו שאלמלא מוראו של הקב"ה היאך אומה אחת יכולה להתקיים בין האומות

the] great [God]:<span class="x" onmousemove="('comment',' [On the variant given supra p. 327. n. 6, the reference is to 'great' mentioned in Neh. IX, 4.]');">¹⁹</span> i.e., he magnified Him by pronouncing the Ineffable Name. R'Mattena said: He said: The great, the mighty, and the awful God.<span class="x" onmousemove="('comment',' Ibid. 32.');">²⁰</span>

ורבנן היכי עבדי הכי ועקרי תקנתא דתקין משה אמר רבי אלעזר מתוך שיודעין בהקב"ה שאמתי הוא לפיכך לא כיזבו בו

The interpretation of R'Mattena seems to agree with what R'Joshua B'Levi said: For R'Joshua B'Levi said: Why were they called men of the Great Synod? Because they restored the crown of the divine attributes to its ancient completeness.<span class="x" onmousemove="('comment',' The crown, I.e., the praise of the Lord. By re-embodying the attributes, which Jeremiah and Daniel had omitted.');">²¹</span> [For] Moses had come and said: The great God, the mighty, and the awful.<span class="x" onmousemove="('comment',' Deut. X, 17.');">²²</span>

וקורא אחרי מות ואך בעשור ורמינהי מדלגין בנביא ואין מדלגין בתורה

Then Jeremiah came and said: Aliens are destroying<span class="x" onmousemove="('comment',' Or, revel in.');">²³</span> His Temple. Where are, then, His awful deeds?

לא קשיא כאן בכדי שיפסיק התורגמן כאן בכדי שלא יפסיק התורגמן

Hence he omitted<span class="x" onmousemove="('comment',' In his prayer, Jer. XXXII, 17f.');">²⁴</span> [the attribute] the 'awful'. Daniel came and said: Aliens are enslaving his sons.

והא עלה קתני מדלגין בנביא ואין מדלגין בתורה ועד כמה מדלג בכדי שלא יפסיק התורגמן הא בתורה כלל כלל לא

Where are His mighty deeds? Hence he omitted the word<span class="x" onmousemove="('comment',' In his prayer, Dan. IX, 4ff.');">²⁵</span> 'mighty'.

אמר אביי לא קשיא כאן בענין אחד כאן בשני ענינין

But they came and said: On the contrary! Therein lie His mighty deeds that He suppresses His wrath,<span class="x" onmousemove="('comment',' So MS.M. cur. edd. He subdues his inclination.');">²⁶</span> that He extends long-suffering to the wicked. Therein lie His awful powers: For but for the fear of Him, how could one [single] nation persist among the [many] nations! But how could [the earlier] Rabbis<span class="x" onmousemove="('comment',' Jeremiah, Daniel.');">²⁷</span>

והתניא מדלגין בתורה בענין אחד ובנביא בשני ענינין כאן וכאן בכדי שלא יפסיק התורגמן ואין מדלגין מנביא לנביא ובנביא של שנים עשר מדלגין

abolish something established by Moses? R'Eleazar said: Since they knew that the Holy One, blessed be He, insists on truth, they would not ascribe false [things] to Him.<span class="x" onmousemove="('comment',' Since to them the circumstances indicated that He desired to hide His mighty or awful deeds.');">²⁸</span> AND HE READ: AFTER THE DEATH' AND 'HOWBEIT ON THE TENTH DAY': A question was raised: One may skip in reading from the Prophets, but one may not skip in reading from the Torah!<span class="x" onmousemove="('comment',' Meg. 24a.');">²⁹</span> - That is no difficulty: The one [prohibition] applies where [the passage skipped is] sufficiently long to interrupt the interpreter, the other where it is not sufficiently long to interrupt the interpreter.<span class="x" onmousemove="('comment',' The interpreter would follow immediately the reader. If the rolling did not involve so much time that, at the end of his interpretation of the passage just read, the interpreter would have to stop to await the reading of the new Hebrew passage, well and good. For to keep the congregation waiting for the continuation of the service is unseemly. But 'Howbeit on the tenth day' is so near Lev. XVI, that before the interpreter would have concluded his Aramaic interpretation of the last Hebrew passage, the new passage would have been started and read, for him to interpret without loss of time.');">³⁰</span> - But surely it is in connection therewith that it was taught: One may skip in reading from the Prophets, but one may not skip in reading from the Torah; and how much may be skipped [in the Prophets]? So much as is not sufficiently long to interrupt the interpreter. This implies that in reading from the Torah one may not skip at all? - Said Abaye: There is no difficulty: [The permission applies] here, where one theme is concerned, [the prohibition] there, where two themes are concerned.<span class="x" onmousemove="('comment',' This distinction is not technical, but pedagogical. If both passages although near - so that the interpreter need not keep the congregation waiting - deal with two subjects, one shall not skip from one to another, because closer attention is necessary for an understanding of the laws of the Torah. But where one subject only is involved, as in the reading on the Day of Atonement, such skipping is permitted. Meg. 24a.');">³¹</span> Thus also it was taught: One may skip in the reading from the Torah, if the theme be one and same, in reading from the Prophets, even if two themes be involved; in each case, however, only when it is not sufficiently long to interrupt the interpreter. Nor may one skip from one Prophetical Book to another, but in case of one of the twelve Minor Prophets one may skip even [from one Book to another],