Berakhot 63b — the Talmud in English

And they further said to us: Go

and say to our brethren in the Diaspora: If they listen

to our voice and do not follow Hanina,

it is well, but if not

, let them no longer go up to the Temple; rather,

let them go up to a mountain

elsewhere, like the practice of idolaters, who build an altar for it upon the mountains, and

Aḥiya

who was the leader of the people of the Diaspora

will build an altar,

and

Hanania

Hanania son of the brother of Rabbi Joshua, who was a Levite

, will play the lyre, and they will all atone

with sacrifices that they will offer there for them upon the private altar.

And they will say, “They have no portion in the God of Israel!”

For if they do not listen to our voice, it is considered as though they denied Him.

Immediately, all the people burst into tears and said: “Heaven forbid

that we should do so. Certainly,

we have a share in the God of Israel.”

And why did the Sages go to such lengths

to be stringent that intercalation of years not be performed outside the Land of Israel, even after the Temple was destroyed? —

Because it is stated

Isaiah 2:3

“For from Zion the Torah shall go forth, and the word of the Lord from Jerusalem,”

and it implies that there is never permission to intercalate years outside the Land of Israel.

The Gemara asks:

Granted,

if

he declared it pure while they declared it impure,

the two Torah scholars could issue a ruling

stringently. But

when

“he declared it impure while they declared it pure,” how could

they act this way even leniently?

But a beraita teaches: If a sage declared an item impure, his colleague may not declare it pure.

Similarly, if a sage

prohibited an item, his colleague may not permit it.

The Gemara answers:

They held

that in this case it was permitted for them to declare pure what Hanina had declared impure,

The Gemara answers:

They hold that in this case it was permitted for them to declare pure what Hanina had declared impure,

so that they would not be drawn

the people of the Diaspora

after him

in the intercalation of years and the determination of the new months.

The Sages taught: When our Rabbis entered the vineyard at Yavne

the place where the sages sat there was called “vineyard,” because they sat in rows like vines in a vineyard

, Rabbi Judah, Rabbi Yose, Rabbi Nehemiah, and Rabbi Eliezer son of Rabbi Yose the Galilean were there; they all began with the honor of the lodging place

the honor of the householders who hosted them , and expounded.

who was

the foremost speaker everywhere,

Rabbi Judah began,

who was

the head of the speakers everywhere,

and spoke

in honor

of the

Torah, and

he expounded: It is stated

Exodus 33:7

“And Moses would take the

tent and pitch it outside the camp,”

far from the camp, and called it the Tent of Meeting; and everyone who sought the Lord would go out to the Tent of Meeting that was outside the camp. The camp of Israel was three parasangs by three parasangs; thus, one who was at the opposite end of the camp of Israel had to walk a distance of three parasangs, which are twelve mil, to Moses’ tent.

And is this not a matter to be derived by a kal va-chomer: Just as the Ark of the Lord

the Ark that was in Moses’ tent, and not the Ark that was in the Tabernacle, for there were two Arks

which was not distant

from the camp

except twelve mil

at most, nevertheless everyone who went there was called “a seeker of the Lord,” for

the Torah said

there

“And everyone who seeks the Lord shall go out to the Tent of Meeting” —

“Torah scholars who go from city to city and from country to country to study Torah—how much more so

are they called “seekers of the Lord.” ”

“And the Lord would speak to Moses face to face,

as a man speaks with his companion. Then he would return to the camp, while his attendant, Joshua son of Nun, a young man, would not depart from the tent.” One cannot interpret the verse according to its plain meaning, that He spoke with him literally face to face, since it is stated, “My face shall not be seen.”

It is further stated

there 11

:

“And the Lord spoke to Moses face to face

as a man speaks with his fellow; and he would return to the camp, while his attendant, Joshua son of Nun, a youth, would not depart from within the tent.” It cannot be explained that the verse means literally that He spoke with him face to face, for it is stated, “My face shall not be seen.”

Rather,

Rabbi Isaac said: the meaning is not “before the Holy One, blessed be He,” as it were, but rather the Holy One, blessed be He, said to Moses: Moses, you and I will show a favorable face to one another when we discuss halakha!

Some say: This is what the Holy One, blessed be He, said to Moses: “Just as I showed you a pleasant face

when I taught you the Torah,

so you should show a pleasant face to Israel,

and return

your

Some say: Thus the Holy One, blessed be He, said to Moses: Just as I showed you a favorable face

when I taught you the Torah,

so you show a favorable face to Israel,

and return

the tent of yours to its place, within the camp of Israel.

Since you removed your tent from the camp of Israel,

now they will say: “The teacher

[the Holy One, blessed be He] is

Rabbi Abbahu said: The Holy One, blessed be He, said to Moses: Since you removed your tent from the midst of the camp of Israel,

now they will say, “The teacher

the Holy One, blessed be He

is in anger

against Israel,

and

even

the student

Moses

is in anger

against them.” And since there is no one who will forget the anger of the Holy One, blessed be He,

what will become of Israel!?

Therefore,

if you return

the

tent to its place

within the camp,

it is well, but if not, Joshua son of Nun

your student

will be

an attendant in your place,

and he will lead Israel.

And this is what is written

there

“And he would return to the camp, while his attendant, Joshua son of Nun, a youth”: that is, return the tent to the camp, and if not, Joshua will serve in your place.

Rava said:

Even though Moses returned the tent to the camp after the Lord became reconciled to Israel,

nevertheless the matter did not emerge

that the Holy One, blessed be He, had said—that Joshua would serve in his place

in vain, because whatever emerges from the mouth of the Holy One, blessed be He, for good, He does not retract. Indeed, after Moses’ death, that which is stated was fulfilled: “And Joshua son of Nun, a youth, would not depart from within the tent.”

Rabbi Yehuda again began in honor of

the

Torah and expounded:

And Rabbi Judah further began with the honor of

the

Torah, and expounded: It is stated

Deuteronomy 27:9

:

“Be attentive and hear, Israel: today you have become a people.” And was

the Torah given to Israel

on that day? —

Was that day

at

the end of forty years

that Israel had been in the wilderness

?

For the entire Book of Deuteronomy was said in the final year in the wilderness, whereas the Torah was given in the first year of their departure from Egypt.

Rather, this teaches you that the Torah is beloved by those who study it each and every day as on the day it was given at Mount Sinai,

and therefore, when he repeated the entire Torah before them, yet it was in their eyes as new, he concluded by saying, “Today you have become a people.”

Rabbi Tanḥum son of Rabbi Ḥiyya, a man of Kefar Akko, said: Know

that the Torah is beloved each day as on the day it was given at Sinai,

for

even if

a person recites the recitation of the Shema

every day

morning and evening, and

only

on one evening he does not recite it, he is like one who never recited the recitation of the Shema in his life! Because he did not fulfill the obligation that it should be for him each day like a new royal edict. Rather, he regards it as an old royal edict, and what he read yesterday is sufficient for him. So too with words of Torah: in accordance with its belovedness to those who study it, so is their stature. They further expounded from this verse: “Hasket” as though it said, “Hes, form a group,” meaning “hes”—make a group — groups upon groups, and engage in Torah, for the Torah is acquired only in a group, and in accordance with Rabbi Yose son of Rabbi Hanina. For Rabbi Yose son of Rabbi Hanina said: What is the meaning of that which is written Jeremiah 50:36 : “A sword upon the isolated, and they shall become fools” — a sword shall come upon the enemies of the Torah scholars meaning the Torah scholars themselves, in the language of euphemism who

“Hasket”

as though it said, “Hase ket,” meaning: “Be silent; form a group.” \-

Form groups, groups, and engage in Torah study,

because the Torah is acquired only through study in a group,

and

this is in accordance with the statement of Rabbi Yosei, son of Rabbi Hanina.

For Rabbi Yosei, son of Rabbi Hanina, said: What is the meaning of that which is written

[Jeremiah 50:36]:

“A sword upon the boasters, and they shall become foolish”?

do not study in a group, but

sit separately each one alone

shall come

upon the enemies of the Torah scholars

[meaning the Torah scholars themselves, expressed euphemistically]

who

do not study in a group, but

sit

separately

[each one alone]

and engage in Torah study!

and engage in Torah!

And moreover, they become foolish

themselves through this, for one who studies alone is likely to come to error, since there is no one who will point out his error to him. And this too is hinted at in this verse:

it is written here, “They have become foolish,”

which is an expression of foolishness,

and

so

it is written there

after Aaron and Miriam spoke against Moses, Aaron said to Moses [Numbers 12:11], “Please do not place upon us a sin

for we have become foolish

and for we have sinned.”

And moreover,

when they study alone, they

sin!

For since they err in their study, they permit the prohibition and come to sin. And this too is included in “They have become foolish,” which also includes an expression of sin, as

it is stated

concerning Aaron and Miriam, “For we have become foolish

and for we have sinned.”

Alternatively, say: From here:

they learned that “They have become foolish” is an expression of sin, as it is stated [Isaiah 19:13]:

“The princes of Zoan have become foolish,

the princes of Noph have been deceived; they have led Egypt astray, the cornerstone of its tribes.”

Another matter: “Be attentive and hear, Israel” —

its meaning is

“Break yourselves over the words of Torah,”

for “be attentive” is an acronym for “make yourselves into broken groups,” and afflict yourselves over the words of Torah. And

as Rish Lakish said—for Rish Lakish said: From where [do we know] that the Torah

is established

only in one who kills

himself

over it? —

as it is stated [Numbers 19:14]:

“This is the Torah: When a person dies in a tent

of study.”

And this means the tent of Torah.

Another matter: “Be attentive and hear, Israel”

When you study Torah, first

“be silent,” and afterward “break,”

for when you listen to a teaching, be silent and listen until it is fluent in your mouth, even though it is not settled for you. Only afterward break it apart, raise difficulties against it, and answer those difficulties, until it becomes settled for you. And

as Rava [said]:

For Rava said: A person should always study Torah

at first without analyzing it dialectically,

and

only

afterward

he should examine

it with difficulties and answers.

The scholars of the house of Rabbi Yannai said: What is the meaning of that which is written [Proverbs 30:33]:

[Proverbs 30:33]:

“For the pressing of milk produces butter, the pressing of anger produces blood, and the pressing of tempers produces strife”?

This is how it is to be expounded: “For the pressing of milk produces butter”—

In whom do you find the butter of Torah,

that is, who will be fit to issue rulings, which is the choicest portion, just as butter is the choicest of the milk? —

In one who vomits the milk that he nursed from his mother’s breasts because of it!

For “the pressing of milk” sounds like “bringing out milk,” and it is a metaphor for one who vomits out the pleasures of childhood and breaks his desires in order to labor in Torah; this devotion completes his stature in Torah.

“And the pressing of anger produces blood” —

teaches that

every student at whom his teacher becomes angry the first time, and he remains silent,

he becomes wiser and

merits distinguishing between impure blood and pure blood,

for “the pressing of anger” sounds like sucking and bearing the anger [of his teacher].

“And the pressing of tempers produces strife” —

teaches that

every student at whom his teacher becomes angry the first and second times, and he remains silent

[for “tempers” is an expression in the plural], he

merits distinguishing between civil laws

that are complex

and capital laws!

And the proof that distinguishing in civil laws is a wisdom greater than distinguishing in laws of prohibition and permission is from that which

we learned: Rabbi Ishmael says: One who wishes to become wise should engage in civil laws, for you have no field in Torah

that is greater

than they,

because

they are like a spring

that

flows.

Rav Shmuel bar Nahmani said: What is the meaning of that which is written

[there, verse 32]:

“If you have been foolish through exalting yourself, and if you have plotted, hand to mouth”?

This is how it is expounded: “If you have been foolish through exalting yourself”—

everyone who makes himself disgraceful

over

the words of Torah,

and asks all his doubts of his teacher even though his companions mock him,

his end is that he will be exalted! “

And

if you have plotted, hand to mouth” —

for if he places a muzzle

to his mouth and remains silent out of embarrassment, his end will be that he will not know how to answer when they ask him, and he will place the

hand to the mouth.

Rabbi Nehemiah began

in the vineyard of Yavneh,

in honor of

the

guests, and expounded: What is the meaning of that which is written

[I Samuel 15:6]:

“And Saul said to the Kenite, Go, withdraw, descend from among the Amalekites, lest I destroy you with them, for you showed kindness to all the Children of Israel

when they went up from Egypt,”

and is this not a kal va-chomer: If Jethro, who brought Moses close only for his own honor,

nevertheless, through this merit, this was done to them,

so,

that Saul took pity on his descendants and took care that they not be killed together with Amalek—

one who hosts a Torah scholar in his home, feeds him, gives him drink, and provides him benefit from his property, how much

more and more

will he be protected from every harm, for he does this for the honor of Torah.

Rabbi Yosei began, in honor of

the

guests, and expounded:

[Deuteronomy 23:8]:

“You shall not despise an Edomite, for he is your brother; you shall not despise an Egyptian, for you were a stranger in his land.” And is this not a kal va-chomer: If the Egyptians did not bring Israel close

in the days of Joseph and his brothers

except for their own needs, as it is stated

[Genesis 47:6] in Pharaoh’s words to Joseph:

“And if you know that there are among them men of valor, appoint them as officials over my livestock,”

nevertheless, through this merit, this was done to them

so,

that the Torah took pity on them and permitted them to enter the congregation in the third generation— -

one who hosts a Torah scholar in his home, feeds him, gives him drink, and provides him benefit from his property, how much

more and more

will he merit to attach himself to the stature of the Torah scholar.

Rabbi Eliezer, son of Rabbi Yosei the Galilean, began in honor of the guests, and expounded:

It is stated [II Samuel 6:11], “And the ark of Hashem remained in the house of Obed-edom the Gittite for three months,

and Hashem blessed Obed-edom

and all his household,”

because

he had taken care of the

Ark of God

in his home.

And is this not a kal va-chomer: If the Ark neither ate

nor

drank

and Obed-edom did not need to spend expenses on it,

but

only

honored it and swept before it,

and through this merit he was blessed

so—

one who hosts a Torah scholar in his home, feeds him, gives him drink, and provides him benefit from his property, how much more

will he be blessed. The Gemara clarifies:

What is

the

blessing with which

Hashem blessed Obed-edom?

Rav Yehuda bar Zevida said: This was

Obed-edom’s wife, who was called

Hamut, and his eight daughters-in-law, who gave birth

each of them to

six and six

sons

in one womb.