Shabbat 119b — the Talmud in English

Rabbi Zeira ![](pamud.bmp "

Exact page location")

would seek out

and look for

o

ther

pairs of pairs

couples couples

of the Sages

of Torah scholars occupied among themselves with words of Torah on Shabbat, and

he said to them: Please

please

of you—

do not profane it

by treating Shabbat in this way, when you neglect its enjoyment.

Rava said, and some say Rabbi Joshua ben Levi: Even an individual who prays on the eve of Shabbat must say Vayekhulu.

For Rav Hamnuna said: Whoever prays on the eve of Shabbat and says Vayekhulu—

Scripture considers it for him as though he became a partner with the Holy One, blessed be He, in the act of Creation, as it is stated: “Vayekhulu”; do not read vayekhulu, “they completed,” but rather vayekhallu, “they completed,”

in the plural, the Holy One, blessed be He and the person who recognizes this and recounts His praise and the praise of Shabbat.

Rabbi Eleazar said: From where do we know that speech is like an act—

as it is stated

[Psalms 33]

“By the word of Hashem the heavens were made.”

Rav Hisda said in the name of Mar Ukva: Whoever prays on the eve of Shabbat and says “Vayekhulu,” the two ministering angels who accompany a person place their hands upon

his head and say to him:

[Isaiah 6]

“And your iniquity shall depart

and your sin shall be atoned.”

It was taught in a beraita: Rabbi Yosei bar Yehuda says: Two ministering angels accompany a person on the eve of Shabbat from the synagogue to his home, one good and one evil. And when he comes to his home and finds a lamp burning, a table set, and his bed arranged, the good angel says: May it be Your will that it be so for another Shabbat. And the evil angel answers “Amen” against his will .

But if not, the evil angel says: May it be Your will that it be so for another Shabbat, and the good angel answers “Amen” against his will.

Rabbi Eleazar said: A person should always set his table on the eve of Shabbat,

so that it will be prepared for Shabbat night,

even

though he needs only an olive-sized portion.

And Rabbi Hanina said: A person should always set his table at the conclusion of Shabbat, even though he needs only an olive-sized portion.

Eating

hot food at the conclusion of Shabbat—

it is

a medicinal remedy,

a cure.

Eating

hot bread at the conclusion of Shabbat—

a medicinal remedy.

Rabbi Abbahu would have prepared for him at the departure of Shabbat

they would slaughter for him at the conclusion of Shabbat

a third-born calf,

a calf born to the cow in its third birth, whose meat is of especially high quality .

He would eat a kidney from it,

the kidney.

When Avimi, his son, grew up, he said to him

to his father:

Why

should you waste so much

by slaughtering a calf on the conclusion of Shabbat for the sake of its kidney?

Let us leave the kidney

for it is possible to leave the kidney of the calf that they slaughter

from the eve of Shabbat

from the eve of Shabbat in honor of Shabbat

! They left it,

they left the kidney from the eve of Shabbat.

And a lion came

in the following week,

and ate it

the calf.

Rabbi Joshua ben Levi said: Whoever answers, “Amen. May His great Name be blessed,” with all his strength —

they tear up his verdict.

As it is stated

[Judges 5]

“When He made great deeds in Israel, when the people offered themselves willingly, bless Hashem.”

What is the reason for “When He made great deeds”—

because they blessed Hashem.

Rabbi Hiyya bar Abba said in the name of Rabbi Yohanan: Even if there is in him a trace of idolatry—

they forgive him; it is written here, “When He made great deeds,” and it is written there

concerning the making of the calf [Exodus 32]

“For he has let himself loose.”

Reish Lakish said: Whoever answers “Amen” with all his strength—

the gates of the Garden of Eden are opened for him, as it is stated

[Isaiah 26]

“Open the gates, that the righteous nation that keeps faith may enter.”

Do not read “that keeps faith,” but rather “that says Amen.”

What

is the meaning of the word

“Amen”?—

Rabbi Hanina said: A faithful God-King

who testifies concerning his Creator that He is a faithful God-King.

Rav Yehuda, son of Rav Shmuel, said in the name of Rav: Fire is found only in a place where there is profanation of Shabbat.

As it is stated

[Jeremiah 17]

“And if you do not listen to Me, to sanctify the day of Shabbat and not to carry a burden—

then I will kindle a fire in its gates, and it shall consume the palaces of Jerusalem and shall not be extinguished.”

What does “and shall not be extinguished” mean?

Rav Nahman bar Yitzhak said: At a time when people are not present to extinguish it .

Abaye said: Jerusalem was destroyed only because they profaned Shabbat there.

they profaned Shabbat there.

As it is stated

[Ezekiel 22]

“And from My Shabbatot they hid their eyes—

and I was profaned among them.”

Rabbi Abbahu said: Jerusalem was destroyed only because they abolished the recitation of the Shema in the morning and in the evening, as it is stated

[Isaiah 5]

“Woe to those who rise early in the morning, pursuing strong drink.” And it is written

[Isaiah 5]

“And there shall be lyre and harp, tambourine and flute and wine at their feasts.

But they do not regard the deed of Hashem,”

they did not set their attention to proclaiming the unity of His Name, may He be blessed, nor did they praise Him with “Creator of light” in the morning prayer and “Who brings on evenings,”

and it is written

[Isaiah 5]

“Therefore My people shall go into exile without knowledge.”

Rav Hamnuna said: Jerusalem was destroyed only because they abolished the schoolchildren of the school of their teacher.

As it is stated

[Jeremiah 6]

“Pour it out upon the child in the street.” What is the reason that He poured out

His wrath through severe punishments—

because of the child in the street.

Ulla said: Jerusalem was destroyed only because they did not have shame before one another.

As it is stated

[Jeremiah 6]

“They were ashamed, for they committed an abomination; they were not even ashamed.”

Rabbi Yitzhak said: Jerusalem was destroyed only because they made the small and the great equal, as it is stated

[Isaiah 24]

“And it shall be as with the people, so with the priest.” And it is written afterward, “The earth shall be utterly emptied”

“the earth shall be utterly emptied.”

Rav Amram, son of Rabbi Shimon bar Abba,

said in the name of Rabbi Shimon bar Abba, who said in the name of Rabbi Hanina: Jerusalem was destroyed only because they did not admonish one another.

As it is stated

[Lamentations 1]

“Her princes were like rams; they found no pasture.”

Just as this ram’s head

of this ram

this

goes

beside that one’s tail —

so too Israel of that generation lowered their faces to the ground and did not admonish one another.

Rabbi Yehuda said: Jerusalem was destroyed only because they disgraced Torah scholars in it.

As it is stated [דברי הימים ב לו]

«И они насмехались над посланниками Всевышнего, презирали Его слова и издевались над Его пророками, пока не возгорелся гнев Господа на Его народ, так что не стало исцеления».

“And they mocked the messengers of God, and despised His words, and derided His prophets, until the wrath of Hashem rose against His people, until there was no remedy.”

What is the meaning of “until there was no remedy”?

Rav Yehuda said in the name of Rav: Whoever disgraces Torah scholars has no remedy for his wound.

Rav Yehuda said in the name of Rav: What is the meaning of that which is written [דברי הימים א טז]

[I Диврей ха-Ямим 16]:

“Do not touch My anointed ones, and do not harm My prophets”?

“Do not touch My anointed ones” —

these are the children of the house of their teacher,

“And do not harm My prophets” —

«И Моим пророкам не причиняйте зла» —

these are Torah scholars.

Reish Lakish said in the name of Rabbi Yehuda Nesi’a: The world endures only on account of the breath of the children of the house of their teacher.

Rav Pappa said to Abaye: What about mine and yours?

He said to him: The breath that contains sin is not comparable to the breath that contains no sin.

And Reish Lakish said in the name of Rabbi Yehuda Nesi’a: The children of the house of their teacher are not interrupted even for the building of the Temple.

And Reish Lakish said to Rabbi Yehuda Nesi’a: This is what I have received as a tradition from my fathers—and some say, from your fathers: Every city in which there are no children of the house of their teacher—

they destroy it.

Ravina said: They place it under a ban

And Rava said: Jerusalem was destroyed only

И сказал Раба: Иерусалим был разрушен только

because trustworthy people ceased from it,

As it is stated [ירמיהו ה]

Как сказано [Ирмиягу 5]:

«Пройдите по улицам Иерусалима, посмотрите и узнайте, поищите на его площадях:

“Roam through the streets of Jerusalem and see now, and know; and seek in its squares,

if you find a man who performs justice, who seeks faithfulness, then I shall forgive it.”

Is that so?

Не так.

But Rav Katina said: Even at the time of Jerusalem’s downfall, trustworthy people did not cease from it.

As it is stated [ישעיהו ג]

[Ишая 3]:

“For a man shall seize his brother, of the house of his father,

‘You have a garment; be a ruler over us.’” things with which people cover themselves as with a garment, you have in your possession [[דברי תורה כדי ללמדם]words of Torah in order to teach them.]

“Есть у тебя одежда — будь нашим правителем”».

Смысл стиха таков:

слова

Торы,

которыми люди прикрываются, как одеждой,

поскольку люди скрывают свое знание Торы, опасаясь, что не сумеют ответить на вопросы , когда их спрашивают,

«есть ли у тебя

слова Торы, чтобы обучать им».