Go to daf 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64
Or set your preferences to change how Hebrew/Aramaic is displayed.
דף ה,א גמרא
if he is a scholar it is not necessary Abayye said: Even a scholar should bring himself to say one verse of supplication for example (Ps. 31) Into Your hand I commend my spirit You have redeemed me, Hashem, God of truth
R' Levi bar Chama said Reish Lakish said In reality lit: In the world a person pits the inclination for good against the inclination for ecil as it is said (Ps. 4) tremble, and do not sin if he defeats it ??? that is good for him And if not, he should involve himself in Torah study as it is said Speak in your hearts if he defeats it ??? that is good for him And if not, he should read the recitation of Shema as it is said on your bed if he defeats it ???, that is good for him And if not, he should remember unto himself the day of death as it is said and be still; Selah.
and R' Levi bar Chama said Reish Lakish said What then does it mean that it is written (Ex. 24) And I will give you the tablets of stone and the Torah and the Commandment which I have written in order for you to teach them? Tablets these are the Ten Commandments Torah this is the written Torah and the Commandment this is the Mishnah and the phrase "that..." which I have written these are the books of the prophets and the Writings to teach them this is the Gemara/the Talmud This teaches that all of them were given to Moses at Sinai R' Yitzchak said Anyone who reads the recitation of Shema on his bed it is like he holds a sword with two edges lit. mouths in his hand as it is said (Ps. 149) The exaltations of God shall be in their mouths and a sword of two edges lit. mouths in their hands. What is to be heard to support this reading? Mar Zutra said: (and there are those who say Rav Ashi said it) From the first thing that is discussed, As it is written (Ps. 149) The faithful ones shall rejoice in honor they shall sing joyously upon their sleeping places and it is written secondly: The exaltations of God in their mouths and a sword of two edges lit. mouths in their hands. And Rabbi Yitzchak said Anyone who reads the recitation of Shema on his bed demons stay away from him as it is said (Job 5) and the sons of "reshef" fly upwards And there is no meaning to the word "uf" except Torah as it is said (Prov. 23) Will you close your eyes regarding it and it is no more. And there is no meaning to the word "reshef" except demons as it is said (Deut. 32) the wasting away from famine and the devouring by the fiery bolt ??? and bitter destruction Rabbi Shimon ben Lakish Resh Lakish said: All who involve themselves in Torah sufferings stay away from him as it is said the sons of "reshef" fly upwards and there is no other meaning of "uf" except Torah as it is said Will you close your eyes regarding it and it is no more. and there is no other meaning for "reshef" except sufferings as it is said the wasting away from famine and the devouring by the fiery bolt ??? Rabbi Yochanan said to him: Hey, isn't it the case that even the little schoolchildren know this as it is said (Ex. 15) and he said if you listen acutely to the voice of Hashem your God and that which is upright in His eyes shall you do and you shall give ear to His commandments and you shall observe all his statutes any of the diseases ??? which I placed on the Egyptians I shall not place upon you for I am Hashem your healer. Rather: Anyone for whom it is possible to involve oneself in Torah study and he does not involve himself the Holy One, Who is Blessed sends upon him sufferings ??? that specific as it is said (Ps. 39) ??? and there is no other meaning for good except Torah as it is said (Prov. 4) For a good teaching I have given to you My Torah do not forsake.
Rabbi Zeira said (and there are those who say Rabbi Chanina bar Papa said it) Come and see That unlike the attribute of the Holy One, Who is Blessed is the attribute of flesh and blood It is in this way: the attribute of flesh and blood is as follows: A person sells a valued object to his fellow the seller grieves and the purchaser rejoices but: the Holy One, Who is Blessed is not thus He gave to them Torah to Israel and He rejoiced as it is said For a good teaching I have given to you My Torah do not forsake. Rabba said: (and there are those who say Rav Chisda said it) if a person sees that sufferings have come upon him let him look carefully into his actions as it is said (Lam. 3) Let us examine our ways ??? and return unto Hashem If he examines and does not find a sin to explain his suffering let him hang it i.e., let him blame his suffering on wasting time that should be spent learning Torah as it is said (Ps. 94) Fortunate is the man on whom you impose suffering GOD and from Your Torah You shall teach him telamdeino and if he hung his explanation on this and did not find that wasting study time is the explanation then let it be in his knowledge that sufferings of love are these as it is said (Prov. 3) For those whom Hashem loves He corrects Rabba said: Rav Sahorah said: Rav Huna said: Anyone whom the Holy One, who is Blessed, values him, he crushes?? in sufferings as it is said (Is. 53) And Hashem valued him, and crushed??? him with sickness It is possible even if he did not accept them from love Therefore, scripture states: (Is. 53) if his soul shall place itself as a guilt-offering Just as a guilt-offering must be brought with understanding in the same way sufferings must be suffered with understanding and if he accepted them what is his reward? (Is. 53) He will see his seed i.e., his offspring and he will lengthen his days and not only this, but that his learning of Torah shall endure in his hand as it is said (Is. 53) and a valued object of Hashem in his hand ???
They disagreed about this, Rabbi Yaakov bar Idi And Rabbi Acha bar Chanina regarding what qualifies as "sufferings of love" We do not yet know which Rabbi holds which position One says these are sufferings of love only all those that do not have i.e., that do not result in waste of time that should be spent in learning Torah as it is said Fortunate is the man on whom you impose suffering GOD and from Your Torah You shall teach him telamdeino That's one opinion; the other opinion is and One says these are sufferings of love only all those that do not have waste of time that should be spent in prayer as it is said (Ps. 66) Blessed be God who does not turn away my prayer and His mercy from me. He said to them Rabbi Abba the son of R' Chiyya bar Abba Thus said R' Chiyya bar Abba that R' Yochanan said both these and these: sufferings of love are they. as it is said for which Hashem loves He corrects Rather: Just as Scripture states: and from Your Torah You shall teach him telamdeino We will suggest an alternate reading of this text: Do not read You shall teach him telamdeino Rather: You shall teach us telamdeinu This item from Your Torah You shall teach us is a kal vachomer from the law of a tooth and an eye Just as a tooth and an eye are one of the limbs of a person yet an injury to just the one part means that the entire body of a slave he would exit on account of them to freedom sufferings which cause anguish to the entire body of a person compared to the one case, how much more so the other! And this is like the position of Rabbi Shimon ben Lakish Resh Lakish for Resh Lakish said: The word "covenant" is said in relation with salt and the word "covenant" is said in relation in sufferings The word "covenant" is said with salt As it is written (Lev. 2) and you shall not cause there to be a lack of salt of the convenant and the word "covenant" is said in sufferings As it is written (Deut. 28) These are the words of the convenant Just as in the case where the word covenant is said with salt salt sweetens the flesh so, too, when the word covenant is said in the context in sufferings sufferings wash away??? all his sins of A person It was taught: Rabbi Shimon ben Yochai says three gifts that are good gave the Holy One, Who is Blessed to Israel and all of them where not given except by way of lit., through the hands of sufferings They are: Torah and the Land of Israel and the World to Come First of these: Torah from where do we learn it? as it is said Fortunate is the man on whom you impose suffering GOD and from Your Torah You shall teach him Second, the Land of Israel As it is written (Deut. 8) for just as a man rebukes his son, Hashem your God rebukes you and then it is written secondly, for Hashem your God brings you in to a land that is good As for the third example, The World to Come As it is written (Prov. 6) For a commandment is a lamp, and Torah is light, and the way of life is the scolding of upbraiding It was taught by a Tanna in front of R' Yochanan Anyone who is involved in the study of Torah and in acts of lovingkindness
דף ה,ב גמרא
and he buries his children they bring forgiveness to him for all his sins Rabbi Yochanan said to him: This explanation is satisfactory in the case of Torah and acts of lovingkindness As it is written (Prov. 16) "With lovingkindness and truth he shall grant atonement for iniquity lovingkindness." This refers to acts of lovingkindness as it is said (Prov. 21) "One who pursues justice and lovingkindness, he shall find life, righteousness and honor." "Truth" -- this refers to Torah as it is said (Prov. 23) "Truth purchase, and do not sell." But rather, one who buries his children from where do we learn what was said above? it was taught to him by this certain elder in the name of R' Shimon ben Yochai We come to compare iniquity with iniquity It is written here "With lovingkindness and truth he shall grant atonement for iniquity And it is written there (Jer. 32) and He will take restitution for the iniquity of the forefathers to the bosom of their children. R' Yochanan said leprous plague and lack of children are not sufferings of love And leprous plague is not? For it was taught: Anyone in whom there is one of the four symptoms lit: appearances of leprous plague they are nothing but an altar of atonement. An altar of atonement are they, sufferings of love they are not. And if you wish, I could say this teaching belongs to us in Bavel, but this teaching belongs to them in Eretz Yisrael. And if you like, I could say this teaching in a case of concealed plague, this one in a case of publicly known plague. And lack of children is not sufferings of love? How so? Shall I say That he had them and they died? And, hey, R' Yochanan said judgement the tooth of my tenth son. but rather: this is the case that he did not have any at all, and this is the case that he had and they died.
Rabbi Chiyya bar Abba was ill R' Yochanan visited him. He said to him are they precious to you your sufferings He said to him Not them and not their reward. He said to him Give to me your hand. He gave to him his hand and he raised him i.e., R' Yochanan healed R' Chiyya bar Abba
R' Yochanan was ill R' Chaninah visited him. He said to him are your sufferings precious to you? He said to him Not they and not their reward. He said to him Give to me your hand. He gave to him his hand and he raised him. Why is it that R' Yochanan could not for his own sake They said: It is not possible that one who is incarcerated releases himself from the house of imprisonment.
Rabbi Eliezer was ill Rabbi Yochanan visited him. he saw that he was lying down in a house of darkness He revealed his arm and it fell light He saw that he was crying -- R' Eliezer was -- He said to him why is it that you are crying? If it is on account of this: Torah that you did not have enough We learned: one who gives much and one who gives little have the same reward if only that he concentrates his heart to heaven. And if it is because of insufficient food; It is not the case that every person he merits to have two tables. and if it is because of lack of children, this is the tooth of my tenth son. He said to him for this beauty that shall be buried in the ground I am crying. He said to him on this certainly one may cry; and they cried, both of them. Meanwhile, He said to him are sufferings precious to you? He said to him Not they and not their reward. He said to him Give to me your hand. He gave to him his hand and he raised him.
Rav Huna -- they became sour -- of his, four hundred jars of wine Rav Yehudah visited him. the brother of Rav Sala the Chasid, and the rabbbis, And there are those who say it was Rav Adda bar Ahavah and the rabbbis and they said to him: to examine lit., to eye Master, in your actions. He said to them and who has suspicion in your eyes? And they said to him: Who suspects the Holy One, Who is Blessed that He performs judgement without justice? He said to them If it was possible one that has heard about me a word, let him say it And they said to him thus we heard to us that Master does not give the vine twigs to his tenant. He said to them does anyone lit., who comes to ??? for me something from him. This one comes to steal for himself all of it! And they said to him this was the meaning of that which people say: according to From a thief he steals and the taste of it he tastes. He said to them I accept upon myself that I will give to him There are those who say the vinegar returned and it was wine; and there are those who say the vinegar went up and it sold for the value of wine
It was taught: Abba Benjamin says: on two matters I was burdened all my days: on my prayer that it should be before my bed and on my bed that it should be placed lit. given between north to south. How are we to interpret Abba Benjamin's statement: Regarding my prayer that it should be before my bed: What then does it mean when it says before my bed? Shall I say before my bed actually and really For didn't Rav Yehudah say Rav said (and there are those who say Rabbi Yehoshua ben Levi) from where do we learn that when one prays that there should not be a thing separating between him and lit: to between the wall? as it is said (Is. 38) "And Hezekiyah turned his face to the wall and he prayed." Do not say before my bed, but rather, I should say immediately adjacent lit: leaning to my bed. We now analyze the second part: and on my bed that it should be placed between north to south; for thus said Rabbi Chama the son of Rabbi Chanina Rabbi Yitzchak said Anyone who places lit: gives his bed between north to south there shall be for him male children as it is said (Ps. 17) "And whose belly punning on צפון You shall fill with treasure" You shall be satisfied with children" Rav Nachman bar Yitzchak said Even his wife shall not miscarry. It is written here "And whose belly You shall fill with treasure" And it is written there (Gen. 25) And when her days of childbearing were complete, and behold there were twins in her womb."
It was taught: Abba Benjamin says two who enter to pray and one of them preceded to pray i.e., completed his prayer first and he did not wait for his fellow and went out they tear up for him his prayer in his face, as it is said (Job 18) You tear your soul in your anger, shall the earth be forsaken for you? And not only this, but he causes the Shechina to remove itself from Israel as it is said (Job 18) and shall the rock be removed from its place And there is no meaning to the word rock except the Holy One, Who is Blessed as it is said (Deut. 32) rock that gave birth to you ??? and if he waits for him what is his reward?
Copyright © 2012 Andrew Marc Greene. All rights reserved.