016b – יש בערכין - פרק שלישי – ערכין, דף טז ע”ב

[Concerning] "in public": Rabbi Shmuel bar Nadav asked Rabbi Chanina. Some say he was Rabbi Chanina's son-in-law, and some say the question was asked of Rabbi Yehoshua ben Levi.

בפרהסיא - That it is a matter of a sound; a cloak (me'il) atones. [Translation doubtful.]

What is different about a metzora, that the Torah said, "He shall dwell alone; outside the camp shall his habitation be"?^[1]

He separated a man from his wife and a man from his fellow.

הוא הבדיל - That for lashon hara, plagues came upon him.

Therefore the Torah said, "He shall dwell alone..." (and so on).

Rabbi Yehuda ben Levi said: What is different about a metzora, that the Torah said he shall bring "two live birds" for his purification?

The Holy One, blessed be He, said: He is performing a petit deed.^[2]

פטיט - A term for a sound that comes out secretly; in the Old French it is "puli'r" (as printed).

Therefore the Torah said he shall bring a petit offering.

יביא קרבן פטיט - Because the birds cry out at every hour.

The Sages taught: "You shall not hate your brother in your heart" (Lev. 19:17). One might think it means he should not strike him, nor slap him, nor harm him.^[3]

יכול לא יכנו - [This refers to] rebuke.

יסטרנו - Lightly, in passing (with the back of the hand).

Scripture says "in your heart": the verse speaks of hatred that is in the heart.

From where do we know that one who sees something improper in his fellow is obligated to rebuke him? As it is said, "You shall surely rebuke" (Lev. 19:17).^[4]

If he rebuked him and he did not accept it, from where do we know that he should go back and rebuke him again? Scripture says "tokhiah" (you shall rebuke).

In any case, one might think [he must rebuke him] even if his face changes; Scripture says, "You shall not bear sin because of him" (Lev. 19:17).

ופניו משתנין - That he rebukes him in public, so that his face turns pale.

It was taught: Rabbi Tarfon said, "[In wonder] I am amazed whether there is anyone in this generation who accepts rebuke."

If one says to him, "Take the splinter from between your eyes," he replies, "Take the beam from between your eyes."

קיסם - That is: a small sin in your own hand; he can say to him, "Take the greater sin that is in your hand." Therefore they cannot rebuke, since all of them sin.

Rabbi Elazar ben Azarya said: I am amazed whether there is anyone in this generation who knows how to rebuke.

שיודע להוכיח - A respectful way, so that his face does not change colour.

Rabbi Yochanan ben Nuri said: I call heaven and earth to witness that many times Akiva was struck because I complained about him before Rabban [Gamliel]; and all the more so, I added love in him.^[5][6]

קובל עליו - When I saw in him something disgraceful.

In order to fulfil what is said (Prov. 9:8): "Do not rebuke a scoffer, lest he hate you; rebuke a wise man and he will love you."

Rabbi Yehuda, son of Rabbi Shimon, asked him: Which is better, rebuke for its own sake or humility not for its own sake?^[7]

תוכחה לשמה - For the sake of Heaven.

וענוה שלא לשמה - Who makes himself humble and does not want to rebuke him; this humility is not for the sake of Heaven, but so that he will not hate him.

He said to him: Do you not concede that humility for its own sake is better?

As the Master said: "Humility is greater than everything."^[8]

דאמר מר - In tractate Avodah Zarah, chapter 1 (20b): "Humility is greater than everything," as it is written (Isa. 61:1), "to bring good tidings to the humble," and it does not say "to the pious."

[He replied:] Humility not for its own sake is also better, as Rav Yehuda said in Rav's name: "A person should always engage in Torah and mitzvot even not for their own sake, for from not for its own sake one comes to do it for its own sake."^[9]

What is an example of rebuke for its own sake and humility not for its own sake?

Like the case of Rav Huna and Chiya bar Rav, who were sitting before Shmuel.^[10]

Chiya bar Rav said to him: "See, Master, how he troubles me; please lodge a complaint against him so that he will no longer trouble me."

אמר ליה רבי חייא - To Shmuel: "See, Master, how Rav Huna troubles us; he strikes and beats me."

After [Chiya] left, [Rav Huna] said to [Shmuel]: "This and this is what he is doing."

כי נפק - After Chiya bar Rav left, Rav Huna said to Shmuel: "That is why I trouble him; he does this and that, disgraceful things." This is humility not for its own sake, since he did not say it to his face but spoke of his disgrace behind his back.

[Shmuel] said to him: Why did you not tell him to his face?

[Rav Huna] said to him: Far be it from me that Rav's offspring should be shamed at my hands.

How far does rebuke go?^[11]

עד היכן - A person is obligated to rebuke his fellow. [How far: how far the obligation goes.]

Rav says: up to striking.

עד הכאה - Until this one gets angry and strikes the one rebuking.

And Shmuel says: up to cursing.

עד קללה - That he curses the one rebuking.

And Rabbi Yochanan says: up to reproach.

As a tannaitic dispute: Rabbi Eliezer says up to striking; Rabbi Yehoshua says up to cursing; Ben Azzai says up to reproach.

Rav Nachman bar Yitzchak said: all three derived it from one verse: "Saul's anger flared against Jonathan, and he said to him, 'son of a perverse, rebellious woman'" (I Sam. 20:30).^[12]

יהונתן הוכיח לשאול - Until Saul became angry.

And it is written: "Saul cast the spear at him to strike him" (I Sam. 20:33).

For the one who says "up to striking," [the verse says] "to strike him."

And for the one who says "up to cursing," [the verse says], "to your shame and the shame of your mother's nakedness" (I Sam. 20:30).

And for the one who says "up to reproach," [the verse says], "Saul's anger flared."

But for the one who says "reproach," it is written striking and cursing?

That case is different: because of the exceptional affection that Jonathan had for David, he was more ready to give up his life.^[13]

Up to what point should a person not change his lodging?^[14]

Rav says: up to striking.

שיכה - The host [strikes] the guest, or his wife.

And Shmuel says: up to the point where his vessels are tucked behind him.

עד שיפשיל - The host tucks the guest's vessels behind him, to throw them out of the house.

Regarding the host's own striking, everyone agrees [that it is forbidden]; regarding tucking the guest's belongings behind him, everyone agrees too. They disagree only about the host striking his household.

בהפשלה ובהכאה - That everyone agrees a guest may no longer stay [in that case]. Shmuel holds: since it does not concern him (the host does not strike), what does it matter to him? Therefore [the limit is] until tucking.

The Master (Shmuel) holds: since it does not trouble him, what difference does it make to him?

And the other one holds: it will lead to quarrelling.

לאטרודי - To quarrel.

And why so much? As the Master said: "A guest damages and is damaged."^[15]

וכל כך למה - That he should endure.

אכסנאי - The one who changes from his lodging.

פוגם - The host.

ונפגם - He himself is damaged; as people say, "How hard are these, who cannot live together."

Rav Yehuda said in Rav's name: From where do we know from the Torah that a person should not change his lodging? As it is said (Gen. 13:3), "[to] the place where his tent had been at the beginning."

Rabbi Yose bar Rabbi Chanina said: [it is derived] from here: "And he went on his journeys" (Gen. 13:3).

למסעיו - On the road: he was accustomed to camp from one stage to the next, so he did not change the house of his lodging.

What is the difference between them? The difference is a guest who came by chance.^[16]

דאקראי - Such as a guest on the road who lodged there by chance, where the sun set on him. According to the one who says "from his tent," only a fixed lodging counts; according to the one who says "from his journeys," it counts even by chance.

Rabbi Yochanan said: From where do we know that a person should not change his trade, or his fathers' trade? As it is said (I Kings 7:13–14): "And King Solomon sent and took Hiram of Tyre, son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a bronze-worker."^[17]

And the Master said: his mother was from the house of Dan. And it is written (Exod. 31:6): "[with him] Oholiav son of Achisamach, of the tribe of Dan."

How far does the limit of suffering go?^[18]

תכלית יסורין - The end of the measure of suffering; that is, sufferings that are not less than these.

Rabbi Elazar said: [the limit is when] one has a garment woven for him to wear and it does not suit him.

ואינו מתקבל עליו - That it is not suitable to his measure, and it is a grief to him.

Rava the younger, some say Rabbi Shmuel bar Nachmani, objects: something greater than this was said, that even if they intended to pour him [a cup] with hot water and they poured it cold,^[19]

למזוג - A cup of wine with hot water.

or intended to pour cold and they poured it hot. And you say it is only this much?

Mar, son of Ravina, said: even if his coat was turned over for him.

נהפך לו חלוקו - That he did not wear it properly and needs to turn it and straighten it.

Rava, some say Rav Chisda, some say Rabbi Yitzchak, and some say it was taught in a baraita: even if he put his hand into the purse to take three [coins] and two came up in his hand.^[20]

שלש ועלו בידו שתים - There is trouble in returning it and in taking the third.

Specifically: [the difficulty is when] he took three and two came up into his hand.^[21]

But if he took two and three came up in his hand, [there is no difficulty], since there is no trouble in putting them back.

And why so much? As it was taught in the school of Rabbi Yishmael: anyone who passes forty days without suffering has received his world. In the West (Eretz Yisrael) they say [the Gemara continues on the next amud].^[22][23]

וכל כך למה - That is: for what halachic purpose were these sufferings?

קיבל עולמו - All his rest is in the future; and if one of these days passed without suffering, it is itself suffering.

וענוה שלא לשמה - One who makes himself humble and does not want to rebuke him; this humility is not for the sake of Heaven, but so that he will not hate him. Another explanation: humility not for its own sake means out of pride, or so that people will say he is humble, lowering himself and staying silent at his insult, not for Heaven's sake but to gain a name. The commentary that explains it as withholding rebuke from those who need it does not seem right to me, for he would then be a completely wicked person.

חס ליה דליכסוף זרעיה דרב על ידאי - This is humility not for its own sake: he refrained from shaming him out of respect for his father.

ומאן דאמר עד נזיפה הא כתיב הכאה וקללה - And if you say, for the one who says cursing, it is written striking: it can be answered that this is because of Jonathan's exceptional affection; or else the verse "and Saul took the spear" is not used here, since it is not in the verse "Saul's anger flared," but is another verse.

(לעיל) לעולם אל ישנה אדם מאומנות אביו ומאומנות אבותיו - And Tosafot brings a proof that his mother was from Dan, and so he took his fathers' trade.

הכי גרסינן דאמר מר אימיה מדן ואבוה מנפתלי דבדברי הימים (ב ב) כתיב ואמו מבני דן: - For it is written in Chronicles II 2:13, "and his mother of the sons of Dan."

Notes

1. 1. Metzora: a person afflicted with tzara'at, the plague the Gemara here links to lashon hara. For his purification the Torah requires two live birds (Lev. 14:4).
2. 2. Petit: a quiet sound that comes out in secret (Rashi). The Gemara calls the metzora's offering a 'petit' offering, because the birds chirp constantly.
3. 3. 'Yachol' ('one might think') introduces a reading the Gemara raises and then limits. Here the question is whether 'do not hate' also covers striking, slapping or harming; 'in your heart' limits the prohibition to hatred in the heart.
4. 4. The mitzvah of rebuke (tochacha): one who sees a fellow doing something improper must rebuke him, from 'You shall surely rebuke' (Lev. 19:17).
5. 5. Rabbi Akiva, the leading Tanna of his generation; Rabban Gamliel was the Nasi (head of the Sanhedrin).
6. 6. Rabbi Yochanan ben Nuri's testimony: he complained about Akiva's conduct and yet came to love him more, showing that rebuke need not end in enmity.
7. 7. 'For its own sake' (לשמה) means from a pure motive, for the sake of Heaven. 'Not for its own sake' (שלא לשמה) means from another motive. The Gemara asks which of the two is better.
8. 8. The maxim is quoted from Avodah Zarah 20b, where it is proven from Isaiah 61:1, 'to the humble' (anavim), and not 'to the pious'.
9. 9. Rav Yehuda's principle: one should engage in Torah and mitzvot even not for their own sake, because from not for its own sake one comes to do it for its own sake.
10. 10. Rav Huna and Chiya bar Rav were Babylonian Amoraim; Chiya was the son of Rav (see line 27). Shmuel was the leading Amora of Babylonia.
11. 11. How far does rebuke go? Three answers: until striking (hakhah), until cursing (kelalah), or until reproach (nezifah, a sharp rebuke). Rav, Shmuel and Rabbi Yochanan; a tannaitic version gives Rabbi Eliezer, Rabbi Yehoshua and Ben Azzai.
12. 12. I Samuel 20:30–33: Saul's anger against Jonathan, who defended David. Saul calls him 'son of a perverse, rebellious woman' and throws a spear at him.
13. 13. That case is special: Jonathan's exceptional love for David (I Samuel 18:1) made him ready to risk his life, so Saul's conduct sets no rule for others.
14. 14. Akhsanya: a lodging in another's house, and the akhsanai (guest) is the one who stays there. The Gemara asks how long the guest may stay before he may be put out.
15. 15. The saying 'a guest damages and is damaged': the guest troubles the host, and both find it hard to live together.
16. 16. A guest who happened to be there by chance, as against a fixed lodging. The two readings, 'his tent' and 'his journeys', differ on whether a chance stay counts.
17. 17. Hiram of Tyre (I Kings 7:13–14), a bronze-worker whose father was of Tyre. The Gemara says he kept his father's trade. Tosafot cites Chronicles II 2:13 for his mother's descent from Dan.
18. 18. 'The limit of suffering': the upper end of the measure of suffering, that is, suffering that is not less than this.
19. 19. Rava the younger, a Babylonian Amora (general knowledge). Some readings give Rabbi Shmuel bar Nachmani here instead.
20. 20. A baraita: a tannaitic teaching not included in the Mishnah. Here it gives the example of three coins drawn from a purse and only two coming out.
21. 21. The Gemara clarifies the baraita: the difficulty exists only when he took three and only two came up. If he took two and got three, there is no trouble, since it is easy to put back.
22. 22. Rabbi Yishmael, a Tanna, and his academy. The baraita: one who goes forty days without suffering has received his world (his reward).
23. 23. In the West: Eretz Yisrael, as seen from Babylonia (general knowledge). The sentence continues on the next amud.