Berakhot 63b (סג:) — the Talmud in English

And they further said to us: Go

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

our voice and do not follow Ḥanina,

that is good; but if not,

let them no longer go up to the Temple. Rather,

let them go up to another mountain,

like the practice of idol worshippers, who build an altar to it on the mountains, and

Aḥiya [who was the leader of the people of the Diaspora]

[who was the leader of the Jews in the Diaspora]

will build an altar,

and

Ḥananya [Ḥananya, son of the brother of Rabbi Yehoshua,] who is a Levite,

[Hananiah, the son of the brother of Rabbi Yehoshua, who was a Levite]

will play the lyre, and they will all atone

through the offerings that they will sacrifice for themselves there on the bamah.

And they will say: “They have no share in the God of Israel!”

For if they do not heed 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. Surely

we have a share in the God of Israel.

And why did they take such a stringent position?

The Sages were so stringent that one may not intercalate years outside Eretz Yisrael even after the Temple was destroyed? —

Because it is stated [Isaiah 2:3]:

[Isaiah 2:3]:

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

which indicates that there is never permission to intercalate years outside Eretz Yisrael.

The Gemara wonders:

Granted,

if

he declares it pure while they declare it impure,

the two Torah scholars could issue a ruling

stringently; but

when

“he declares it impure while they declare it pure,” how could they

act in this manner even leniently?

But it was taught in a baraita: If a sage declared an item impure, his colleague may not declare it pure.

And similarly, if a sage

prohibited an item, his colleague may not permit it.

The Gemara answers:

They hold

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

so that the people of the Diaspora would not be drawn

after the people of the Diaspora

after him

in intercalating years and determining the months.

The Sages taught: When our Sages entered the vineyard at Yavne, [the place where the Sages sat was called “the vineyard,” because they sat in rows, like grapevines in a vineyard ],

Rabbi Yehuda, Rabbi Yosei, Rabbi Neḥemya, and Rabbi Eliezer, son of Rabbi Yosei HaGelili, were there. They all began with the honor due to their hosts [the honor due to the householders who hosted them],

Rabbi Yehuda, Rabbi Yosei, Rabbi Nechemya, and Rabbi Eliezer, son of Rabbi Yosei HaGelili, were there. They all began by honoring their hosts

[the householders who hosted them],

and expounded.

Rabbi Yehuda began,

who was

the foremost speaker everywhere,

and spoke

in honor of

the

Torah,

and

so

he expounded: It is stated [Exodus 33:7]:

It is stated [Exodus 33:7]:

“And Moses would take

the tent and pitch it outside the camp,

far from the camp, and he 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 is twelve mil, to Moses’ tent.

And is this not an inference by means of a kal va-homer? Just as with the Ark of the Lord [that is, the Ark that was in Moses’ tent, and not the Ark that was in the Tabernacle, because there were two Arks ],

[that is, the Ark that was in Moses’ tent, not the Ark in the Tabernacle, since there were two Arks ]

which was not distant

from the camp

by more than twelve mil

at most, nevertheless everyone who went there was called “one who seeks the Lord,” for

the Torah says [there]:

[there]:

“And everyone who seeks the Lord would go out to the Tent of Meeting

—Torah scholars who travel from city to city and from country to country to study Torah, how much more so

are they called “seekers of the Lord.”

It is stated further [there, 11]:

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

as a man speaks with his fellow. 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 simple meaning, that He spoke with him literally face to face, for it is stated, “My face shall not be seen.”

Rather,

Rabbi Yitzḥak said:

The reference is not to the face of the Holy One, blessed be He, so to speak. Rather, this is what

the Holy One, blessed be He, said to Moses: Moses, you and I will show a favorable countenance

to one another when we discuss

halakha!

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 favorable countenance

when I taught you the Torah,

so you should show a favorable countenance to Israel,

and return

the

tent

of yours

to its place,

within the camp of Israel.

Rabbi Abbahu said: The Holy One, blessed be He, said to Moses:

Since you removed your tent from the camp of Israel,

now they will say: “The teacher [the Holy One, blessed be He]

[the Holy One, blessed be He] is

is angry

with Israel,

and

even

the student [Moses]

[Moses] is

is angry

with them.” Since no one forgets 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,

that is good; but if not, Joshua son of Nun,

your student, will be

your attendant in your stead,

and he will lead Israel.

And this is what is written [there]:

[there]:

“Then he would return to the camp,

while his attendant, Joshua son of Nun, was a young man”—that is, return the tent to the camp, and if not, Joshua will serve in your place.

Rava said:

Although Moses returned the tent to the camp after God became reconciled with Israel,

nevertheless, the statement

that the Holy One, blessed be He, had made [that Joshua would serve in his stead]

did not go for naught,

because whatever proceeds from the mouth of the Holy One, blessed be He, for the good does not return unfulfilled. Indeed, after Moses’ death,

that which is stated was fulfilled: “And Joshua son of Nun, a young man, would not depart from the tent.”

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 further began with the honor of

the

Torah, and expounded: It is stated [Deuteronomy 27:9]:

It is stated [Deuteronomy 27:9]:

“Be silent and hear, Israel; today you have become a people,” and

was it

was the Torah given to Israel on that day? —

That day

not at the

was at the end of the forty years

that Israel spent in the wilderness

. For the entire book of Deuteronomy was stated in the final year in the wilderness, whereas the Torah was given in the first year after they left Egypt.

For the entire book of Deuteronomy was stated in the final year in the wilderness, whereas the Torah was given in the first year after they left Egypt.

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

and therefore, when Moses repeated the entire Torah to them, yet it was in their eyes as though it were 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 every 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

one evening he does not recite it,

he is

like one who never recited the Shema at all!

Because he did not fulfill the obligation that it be new to him every day, like a new royal edict [a royal letter]. Rather, he regards it as an old royal edict and is content with what he read yesterday. The same applies to words of Torah: in accordance with their beloved nature among those who study them, so is their greatness.

They further expounded this verse:

“Hasket”

as though it said, “Make groups,” meaning: “Be silent”—make

groups upon groups and engage in Torah,

for Torah is acquired only in a fellowship,

and

in accordance with the statement of Rabbi Yosei bar Rabbi Ḥanina.

As Rabbi Yosei bar Rabbi Ḥanina said: What is the meaning of that which is written [Jeremiah 50:36]:

[Jeremiah 50:36]:

“A sword upon the isolated ones, and they shall become fools”? —

do not study in a group, but

A sword

shall come

upon the enemies of the Torah scholars [that is, upon the Torah scholars themselves, expressed euphemistically]

[meaning the Torah scholars themselves, expressed euphemistically]

who

do not study in a fellowship, but

sit

each alone [each one by himself]

[each one alone]

and engage in Torah!

and engage in Torah!

And not only that, but they become foolish

in this way, for one who studies alone is likely to fall into error, since there is no one to point out his mistake. This too is alluded to in this verse,

as it is written here, “they have become foolish,”

which is an expression of foolishness,

and

likewise

it is written there,

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

for which we have become foolish

and for which we have sinned.”

And not only that, but

when they study alone, they

sin!

For because they err in their study, they permit what is prohibited and thereby come to sin. This too is included in “they have become foolish,” which also includes the expression of sin, as

it is stated

with regard to Aaron and Miriam: “For which we have become foolish

and for which we have sinned.”

Alternatively: 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.”

Alternatively: “Be attentive and hear, Israel”

means

“Break yourselves over the words of Torah,”

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

as Rish Lakish said: For Rish Lakish said: From where is it derived that the Torah

endures

only in one who puts himself to death

over it

?

As it is stated

[Numbers 19:14]:

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

This refers to the tent of Torah.

Another explanation: “Pay attention and hear, Israel”:

When you study Torah, first

“pay attention,” and afterward “wear yourselves out,”

because when you hear a teaching, you should remain silent and listen until it is fluent in your mouth, even if it is not yet settled in your mind. Only afterward should you break it apart, raise questions about it, and resolve those questions until it becomes settled for you. And

Alternatively: “Be attentive and hear, Israel”

When you study Torah, first

“be silent,” and afterward “break,”

and

only

afterward

analyze

it through questions and answers.

The scholars of the school of Rabbi Yannai said: What is the meaning of that which is written

[Proverbs 30:33]:

“For the churning of milk produces butter, the churning of anger produces blood, and the churning of wrath produces strife”?

This may be expounded as follows: “For the churning of milk produces butter”

—in whom do you find the butter of Torah,

that is, who is fit to issue halakhic rulings, which is the choicest portion, just as butter is the choicest part of milk?

In one who vomits up the milk that he nursed from his mother’s breasts for its sake!

For “the churning of milk” sounds like “bringing out milk,” and it is a metaphor for one who rejects the pleasures of childhood and breaks his desires in order to labor in Torah. This dedication completes his excellence in Torah.

“And the churning of anger produces blood”

teaches that

every student whose teacher becomes angry with him the first time, and he remains silent,

he becomes wise and

merits distinguishing between impure blood and pure blood,

for “the churning of anger” sounds like sucking in and enduring the anger [of his teacher].

“And the churning of wrath produces strife”

teaches that

every student whose teacher becomes angry with him the first and second times, and he remains silent

[for “wrath” is a plural expression], he

merits distinguishing between monetary cases

that are complex

and capital cases!

The proof that distinguishing in monetary cases reflects greater wisdom than distinguishing in matters of issur ve-heter is from what

we learned in the Mishna: Rabbi Yishmael says: One who wishes to become wise should engage in monetary cases, for you have no area of Torah

that is greater

than they,

because

they are like a spring

that

flows forth.

Rabbi Shmuel bar Naḥmani said: What is the meaning of that which is written

[there, Proverbs 30:32]:

“If you have acted foolishly by exalting yourself, and if you have schemed, put your hand to your mouth”?

This is expounded as follows: “If you have acted foolishly by exalting yourself”

—anyone who debases

himself

over the words of Torah

and asks his teacher about all his doubts, even though his colleagues ridicule him,

will ultimately be exalted! “

And

“if you have schemed, put your hand to your mouth”

—if he places a muzzle

over his mouth and remains silent out of embarrassment, he will ultimately not know how to respond when questioned, and will place his

hand to his mouth.

Rabbi Nehemiah began

in the vineyard of Yavne,

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, while you acted kindly with all the children of Israel

when they went up from Egypt”

? Is this not a kal va-chomer: If Jethro, who brought Moses near only for his own honor,

nevertheless, because of this merit, they were treated

thus,

for Saul took pity on his descendants and ensured that they would 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 possessions, how much

more so

will he be protected from all harm, since he does so in 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.” Is this not a kal va-chomer: If the Egyptians did not bring Israel near

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 capable men, appoint them as officers over my livestock,”

nevertheless, because of this merit, they were treated

thus,

for 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 possessions, how much

more so

will he merit cleaving to the exalted status of the Torah scholar.

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

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

and the Lord blessed Obed-edom

and his entire household,”

because

he had kept the

Ark of God

in his home.

Is this not a kal va-chomer: If the Ark did not eat

or

drink

and Obed-edom did not need to incur expenses for it,

but

only

honored it and swept before it,

and through this merit he was blessed

thus—

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

will he be blessed. The Gemara asks:

What is

the

blessing with which

the Lord blessed Obed-edom?

Rabbi Yehuda bar Zevida said: This

refers to the wife of Obed-edom, who was called

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

each of them to

six each

sons

in a single womb.