Berakhot 63a (סג.) — the Talmud in English

And say: Let us derive the prohibition against spitting in the Temple Mount, where wearing shoes is prohibited,

by means of a kal va-chomer from spitting, which is prohibited there,

from wearing shoes. But as for a synagogue, where wearing shoes is permitted, before deriving

the law of spitting

from wearing shoes, and to permit it,

there is reason to be stringent regarding spitting more than regarding wearing shoes, since spitting is repulsive. If so,

let us derive

the law of spitting in a synagogue

from passing through it as a shortcut, and prohibit it?

Rather, Rava said:

The reason they permitted spitting in a synagogue is that they were particular there only

because it is like

a person’s

house. What

in a

house, a person is particular about using it as a shortcut,

so that others should not pass through it, but

he is not particular about spitting and wearing shoes; so too, in a synagogue

this is the case. Therefore, only

using it as a shortcut is prohibited

to do there, but

spitting and wearing shoes are permitted.

We learned in the Mishna: All those who concluded blessings in the Temple would say, “Forever.” Those who responded would say, “Blessed is the name of the glory of His kingdom forever and ever” [as explained in Ta'anit 16b]. The Gemara discusses: And why did they do this at such length?

We learned in the Mishna:

All those who concluded blessings in the Temple

would say: “Forever.” And those who responded would say: “Blessed be the name of His glorious kingdom for ever and ever” [as explained in Ta'anit 16b].

The Gemara discusses this:

And why did they do so at such length?

Why did those reciting the blessings prolong them?

The Gemara explains:

Because they do not respond Amen in the Temple,

but say: “Blessed be the name of His glorious kingdom for ever and ever.” Since those responding prolong their response, it is fitting that those reciting the blessings should likewise prolong their blessings. The Gemara inquires:

And from where do we know that they do not respond Amen in the Temple? —

Could all the blessings together have one praise, with the people responding only once after the final blessing, “Blessed is the name of the glory of His kingdom forever and ever,” on behalf of all the blessings together? The verse states: “Exalted above every blessing and praise,” to teach that for every single blessing, offer Him a separate praise on its own. We learned in the Mishna: They instituted that a person should greet his fellow in the name of the Lord

As it is stated [Nehemiah 9:5]: “And the Levites said, etc.:

‘Arise, bless the Lord your God from everlasting to everlasting,’ and”

immediately afterward the verse says, ‘And let them bless Your glorious name, which is exalted above all blessing and praise!’

That is to say, the verse teaches

that those who respond are also obligated to offer a blessing:

to say, “Blessed be the name of His glorious kingdom for ever and ever.” “Blessed be the name of His glorious kingdom for ever and ever.”

Could it be that all the blessings should have one praise,

and that after the final blessing they should respond once, “Blessed be the name of His glorious kingdom for ever and ever,” on behalf of all the blessings together?

The verse states: “Which is exalted above all blessing and praise,”

teaching

that for each and every blessing, offer Him praise

separately.

We learned in the Mishna:

They instituted that a person should greet his fellow

in the name of the Lord, as it is stated: “And behold, Boaz came from Bethlehem and said to the reapers, ‘The Lord be with you’; and they said to him, ‘May the Lord bless you.’” And it says [Judges 6:12]: “The Lord is with you, mighty man of valor.” And it says [Proverbs 23:22]: “Do not despise your mother when she is old.” And it says [Psalms 119:126]: “It is time to act for the Lord; they have violated Your Torah.”

The Gemara discusses this:

What is the purpose of the phrase “And it says”?

Why was it necessary to derive this from all these verses? The Gemara explains that the Mishna intends to add the following:

And if you would say

that it is impossible to prove from the fact that Boaz greeted the reapers in the name of the Lord, since it is possible that

Boaz said it on his own initiative,

and in truth one may not do so —

come and hear

that the angel also said to Gideon:

“The Lord is with you, mighty man of valor.”

And if you would say

that even from this verse it cannot be proven that one may greet another in the Divine Name, because

it was the angel who said this to Gideon

not as a greeting, but as an emissary of God, informing him that the Divine Presence would rest with him —

come and hear: “Do not despise your mother when she is old,”

meaning: Do not despise Boaz and say that he acted on his own initiative and improperly, for he was one of the elders of Israel, and one may rely on what he said: “The Lord be with you.”

The Mishna further brings the source on which Boaz himself relied when he greeted the reapers in the Divine Name:

And it says: “It is time to act for the Lord; they have violated Your Torah,”

which means that in order to fulfill God’s will, such as the mitzva of “Seek peace and pursue it,” it is permitted to do something that appears prohibited, such as uttering the Divine Name in vain.

Rava said: This verse “It is time to act for the Lord; they have violated Your Torah”

is expounded in two ways:

from its beginning to its end it is expounded,

and also

from its end to its beginning it is expounded.

From its beginning to its end it is expounded

as follows:

“It is time to act for the Lord” [there is a time for the Lord to act]

to punish those who transgress His will.

For what reason? —

Because

they

“have violated Your Torah.”

meaning that there is a time when it is necessary to set aside a Torah directive for the sake of Heaven, such as Elijah, who offered a sacrifice on Mount Carmel at a time when offering sacrifices outside the Temple was prohibited, in order to prove to the prophets of the Baal that the Lord is God. In this manner Boaz interpreted the verse with regard to greeting another in the name of the Lord. It was taught: Hillel the Elder says: When those who gather in, spread out; when the scholars of the generation gather in [keeping to themselves] and do not disseminate Torah to students, you should spread the words of Torah and teach them to students. And if it is a time when those who spread out are spreading out, gather in! That is, when the greatest scholars of the generation spread out and disseminate Torah, gather yourself in and do not assume authority to teach Torah to students. By adopting the trait of humility, you will thereby increase the honor of Heaven, and this too is included in “It is time to act for the Lord; they have voided Your Torah.”

And

from its end to its beginning it is expounded

as follows: Sometimes the righteous, who fulfill God’s will,

“have violated Your Torah.”

And

for what reason? Because

it is

“a time to act for the Lord,”

meaning that there is a time when it is necessary to set aside a matter of Torah for the sake of Heaven, such as Elijah, who offered a sacrifice on Mount Carmel at a time when offering on private altars was prohibited, in order to demonstrate to the prophets of the Baal that the Lord is God. In this manner Boaz expounded the verse with regard to greeting another in the Divine Name.

It was taught: Hillel the Elder says: At a time when those who gather in, spread out;

when the scholars of the generation gather in [keeping to themselves] and do not disseminate Torah to students, you should spread out the words of Torah and teach them to students.

And

if

at a time when those who spread out, gather in!

That is, when the leading scholars of the generation spread out and disseminate Torah, gather yourself in and do not assume authority to disseminate Torah to students. Since you adopt the trait of humility, you thereby increase the honor of Heaven, and this too is included in “It is time to act for the Lord; they have violated Your Torah.”

[Proverbs 11:24], “There is one who scatters and nevertheless he gains still more, whereas one who withholds from what is right comes only to want.” And if you see a generation for whom Torah is not beloved, gather it in, and do not disseminate Torah. When you spread Torah while the listeners do not desire it, you are casting words of Torah into disgrace, as it is stated: “It is time to act for the Lord; they have voided Your Torah,” meaning that it is preferable to refrain from teaching Torah rather than to spread it when one keeps it gathered within himself for the sake of Heaven.

And if you see a generation for which Torah is dear, spread out

and disseminate Torah among the public,

as it is stated [Proverbs 11:24]:

“There is one who scatters,

and nevertheless he

gains yet more;

whereas one who withholds more than is right comes only to want.”

And if you see a generation for which Torah is not dear, gather in,

and do not disseminate Torah, for when you spread Torah and the listeners do not desire it, you cast words of Torah into disgrace,

as it is stated: “It is time to act for the Lord; they have violated Your Torah,”

meaning that it is preferable to set Torah aside and not spread it when gathering it within oneself is for the sake of Heaven.

Bar Kappara expounded:

If you see merchandise that is

cheap

[being sold inexpensively],

gather and purchase it,

collect it, because it will ultimately become expensive. His intention was that one who grows up in a generation that does not value Torah should study much for himself, because eventually everyone will recognize its worth.

He further expounded:

In a place where there is no

one

man

[an important person] who instructs the people in halakha,

there you shall be

you

the man

and instruct the public in halakha.

Abaye said:

From Bar Kappara’s statement that one should issue halakhic rulings in a place where there is no man,

learn from it

that

in a place where there is

a

man

who issues halakhic rulings,

there you shall not be the man,

and you should not instruct the public.

Bar Kappara taught: Which is a small passage on which all the essentials of the Torah depend? — It is the statement [Proverbs 3:6]:

“In all your ways acknowledge Him, and He will straighten your paths,”

that you should possess true knowledge of the Creator’s existence and that He watches over all your paths, rewarding the righteous and punishing the wicked. Then “He will straighten your paths,” because a person is led along the path he wishes to follow.

The Gemara answers:

It was necessary

to state Abaye’s ruling

only when the two of them are equal,

that is, when he and the Torah scholar present in that place are equal in wisdom. Nevertheless, he should not take the other’s crown and teach in his place once the latter has already been issuing rulings there regularly.

Bar Kappara expounded: What is a minor passage upon which all the fundamental principles of Torah depend? —

It is what is stated [Proverbs 3:6]:

“In all your ways know Him, and He will direct your paths,”

that you should possess true knowledge of the existence of the Creator, that He watches over all your ways, and that He grants reward to the righteous and punishment to the wicked. Then “He will direct your paths,” for along the path a person wishes to follow, he is led.

Rava said:

“In all your ways know Him,”

even when engaged in a transgression!

Even if you are compelled to perform an act that has consequences for good or for evil, set your heart on directing your action toward the fulfillment of a mitzva; and if you do so, He will direct your paths.

Bar Kappara taught: A person should always teach his son a clean and easy craft.

The Gemara clarifies:

And what is

this craft?

Rav Hisda said: Needlework of furrows—

a needle craft whose stitches are made in rows, like furrows.

It was taught: Rabbi says: A person should never have too many friends

[companions]

within his household, as it is stated

[Proverbs 18:24]

“A man of many friends is broken,”

for a person who has many friends will ultimately quarrel with them, and they will harm him.

It was taught: Rabbi says: He should not appoint a steward within his household, for had Potiphar not appointed

Joseph as a steward within his household, he would not

have

come to that matter

of the incident involving his wife and Joseph.

It was taught: Rabbi says: Why was the passage of the nazirite placed next to the passage of the woman suspected of adultery?—

To tell you that anyone who sees a sota in her disgrace should abstain from wine.

Hezekiah, son of Rav Parnakh, said in the name of Rabbi Yohanan: Why was the passage of the sota placed next to the passage of terumot and tithes

that was stated before it?—

To tell you that anyone

who

has terumot and tithes and does not give them to a kohen,

will

ultimately

be

dependent on a kohen through his wife,

because ultimately his wife will go astray with regard to him, and he will have to make her drink the sota waters.

As it is stated

[Numbers 5:10]

“And each man’s sacred gifts shall be his,”

and this is expounded as referring to one who withholds his sacred gifts [terumot and tithes] for himself and does not give them to a kohen.

And adjacent to it is “Each man, when his wife goes astray,” and it is written

further on

“And the man shall bring his wife

to the kohen, and so on.”

Moreover,

if he withholds the gifts for himself,

ultimately

he himself

will need them. As it is stated

[later in that verse]:

“And each man’s sacred gifts shall be his,”

because ultimately he will lose his assets and need to take the poor man’s tithe and the other gifts to the poor.

Rav Nahman bar Yitzhak said: And if he gives them

the gifts to a kohen, he will

ultimately

be

wealthy, as it is stated: “A man who gives to a kohen, his shall it be.”

Since at the beginning of the verse, which concerns “his sacred gifts,” it says “his shall they be” in the plural, whereas at its end it says

“his shall it be”

in the singular, this indicates that the end concerns his reward, that he will have

much wealth.

Rav Huna bar Berekhya said in the name of Rabbi Elazar HaKappar: Anyone who associates the Name of Heaven with his suffering,

and blesses over the evil, “The Judge of Truth,”

his livelihood is doubled for him,

so that it is always available to him in abundance,

as it is stated

[Job 22:25]:

“And the Almighty shall be your treasure, and silver in abundance for you,”

and they expounded “your treasure” in the sense of distress and suffering: If at that moment the Name of the Almighty is in his mouth, his livelihood will be doubled. For “abundance” denotes doubling, as the Aramaic translation of “and you shall double” is “and you shall multiply” [Onkelos, Exodus 26:9].

Rabbi Shmuel bar Nahmani said:

One who associates the Name of Heaven with his suffering,

his livelihood flies to him like a bird

and comes to him without difficulty,

as it is stated: “And the Almighty shall be

your treasure, and silver in abundance for him,”

and “abundance” denotes flight.

Rabbi Tavi said in the name of Rabbi Yoshiya: Anyone who slackens in his commitment to words of Torah has no strength to stand on the day of distress, as it is stated

[Proverbs 24:10]:

“You have slackened on the day of distress; your strength is narrow,”

and they expounded: If you slacken with regard to Torah, then your strength will be limited on the day of distress, because the angels who support a person in a time of distress do not assist one who slackens.

Rav Ami bar Matana said in the name of Shmuel: Even

if he slackens with regard to

one mitzva

alone, and does not take care to engage in it when it comes to his hand, his strength will be limited and meager on the day of distress.

For

it

is stated, “You have slackened,”

which indicates slackening

in any case,

even with regard to only one mitzva.

Rav Safra said: Rabbi Abbahu would relate

[tell] that

when Hanina, the nephew of Rabbi Yehoshua, went into exile, he was intercalating

there

years and establishing months

[determining whether the month would be deficient or full]

outside Eretz Yisrael.

He acted improperly, because the year may not be intercalated outside Eretz Yisrael.

They sent after him

the Sages of Eretz Yisrael

two Torah scholars

to protest against him, namely

Rabbi Yosei ben Kיפar and the son of the son of Zechariah ben Kavוטal. When he saw them,

Hanina

said to them: Why have you come?

They said to him: We have come to study Torah!

He proclaimed concerning them

Hanina:

“These men are great men of the generation, and their fathers served

in the priesthood

in the Temple.” As we learned: Zechariah ben Kavוטal says: “Many times I read before him

[before the High Priest on Yom Kippur night, so that he would not sleep]

from the Book of Daniel!”

And the young kohanim would read before the High Priest at that time; therefore, Zechariah ben Kavוטal had served in the Temple.

Hanina began

to issue halakhic rulings, and whatever

he deemed impure,

they

deemed pure

[Rabbi Yosei ben Kיפar and the son of the son of Zechariah ben Kavוטal], while whatever

he

he

forbade,

they permitted,

and they did so in order to cause people to suspect him.

He proclaimed concerning them

Hanina:

“These men are of vanity; they are of emptiness!”

They said to him:

You previously said that we were great men of the generation, and

what you have already built, you cannot demolish,

and say that we are “vanity” and “emptiness.” Likewise,

what you have already fenced off, you cannot breach!

He said to them: Why do I deem impure, and you deem pure

what I deemed impure? And why

do I forbid, while you permit!?

They said to him: Because you intercalate years and establish months outside Eretz Yisrael!

It is forbidden to do so, and since he had acted improperly, they contradicted his rulings in order to inform the public that they should not follow his instructions.

He said to them

Hanina:

But

even

Akiva ben Yosef also intercalated years and established months outside Eretz Yisrael

when he went down to Nehardea?

They said to him: Leave

aside

Rabbi Akiva, who left no

sage

like himself in Eretz Yisrael;

therefore, even when he went down to outside Eretz Yisrael, he could intercalate years and establish months.

He said to them:

But

I too have left no

sage

like myself in Eretz Yisrael!

If so, I too am fit to intercalate years outside Eretz Yisrael.

They said to him: Although, when you left Eretz Yisrael, you had left no one like yourself there,

but now there is someone like you there. For the young goats that you left have become horned rams

[meaning, those Torah scholars whom you left there have become greater than you, and they have the power to gore you through excommunication, as explained below].

[that is, those Torah scholars whom you left there have become greater than you and have the power to gore you through excommunication, as follows].

And they sent us to you, and they also told us: Go and say to him

Hanina

in our name, “If he listens

to our voice and stops intercalating years,

all the better; and if not, let him be excommunicated!”