Traité Gittin

Traduction française en préparation — version anglaise (Steinsaltz) : say them with calmness so that they will accept instruction from him. Rav Ashi said: I did not hear this statement of Rabba bar bar Ḥana, and yet I fulfilled it through my own reasoning.

Traduction française en préparation — version anglaise (Steinsaltz) : Rabbi Abbahu says: A person should never impose excessive fear upon the members of his household, as a great man imposed excessive fear upon his household and they fed him something that carried a great prohibition.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: And who was this individual? The Gemara answers: Rabbi Ḥanina ben Gamliel. The Gemara asks: Would it enter your mind to say that they actually fed him forbidden food? Now consider that the Holy One, Blessed be He, does not cause an error to be performed through the animals of the righteous. With regard to the righteous themselves is it not all the more so? How can you say that Rabbi Ḥanina ben Gamliel ate forbidden food?

Traduction française en préparation — version anglaise (Steinsaltz) : Rather, it means that they sought to feed him something that carried a great prohibition. And what was this? A limb from a living animal. One day the animal they brought him was missing a limb, and as the members of his household were very fearful they severed a limb from a living animal to make his meal appear whole, and he almost ate it.

Traduction française en préparation — version anglaise (Steinsaltz) : § After mentioning letters sent from Eretz Yisrael to Babylonia and the issue of scoring parchment, the Gemara relates: Mar Ukva, the Exilarch in Babylonia, sent a letter to Rabbi Elazar, who was in Eretz Yisrael, in which the following was written: With regard to people who stand over and torment me, and I have the power to deliver them into the hands of the government, what is the halakha? May I hand them over to the authorities or not?

Traduction française en préparation — version anglaise (Steinsaltz) : Rabbi Elazar scored parchment and wrote to him the following verse: “I said: I will take heed to my ways, that I do not sin with my tongue; I will keep a curb upon my mouth, while the wicked is before me” (Psalms 39:2). Rabbi Elazar quoted this verse to allude to the following response: Even though “the wicked is before me,” “I will keep a curb upon my mouth.”

Traduction française en préparation — version anglaise (Steinsaltz) : Mar Ukva sent word to him again: They are tormenting me a great deal and I cannot stand them. Rabbi Elazar sent to him in response: “Resign yourself to the Lord, and wait patiently [hitḥolel] for Him; do not fret yourself because of he who prospers in his way, because of the man who brings wicked devices to pass” (Psalms 37:7). This verse indicates: “Resign yourself to the Lord,” i.e., do not do anything, and He will strike them down as many corpses [ḥalalim]. Rise before and stay later than them in your visits to the study hall, and they will disappear on their own. The Gemara relates: The matter emerged from the mouth of Rabbi Elazar, and Geneiva, Mar Ukva’s tormentor, was placed in a neck iron [kolar], as one sentenced by the government.

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara further relates: They sent the following question to Mar Ukva: From where do we derive that song is forbidden in the present, following the destruction of the Temple? He scored parchment and wrote to them: “Rejoice not, O Israel, to exultation, like the peoples” (Hosea 9:1).

Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: And let him send them a response from here: “They do not drink wine with a song; strong drink is bitter to them who drink it” (Isaiah 24:9), indicating that song is no longer allowed. The Gemara answers: If he had answered by citing that verse, I would say that this matter applies only to instrumental music, in accordance with the previous verse: “The mirth of tabrets ceases, the noise of them who rejoice ends, the joy of the harp ceases” (Isaiah 24:8); however, vocal song is permitted. Therefore, Mar Ukva teaches us that all types of song are forbidden.

Traduction française en préparation — version anglaise (Steinsaltz) : In connection to the incident in which Mar Ukva was instructed not to take revenge against his tormentors, the Gemara relates similar discussions. Rav Huna bar Natan said to Rav Ashi: What is the meaning of that which is written: “Kina, and Dimonah, and Adadah” (Joshua 15:22)? He said to him: The verse is listing the cities of Eretz Yisrael.

Traduction française en préparation — version anglaise (Steinsaltz) : Rav Huna said to him: Is that to say that you think I don’t know that the verse is listing the cities of Eretz Yisrael? This is certainly the straightforward meaning of the verse. Rather, Rav Geviha from Argiza said an explanation of this verse, suggesting that it is an allusion to the following idea: Anyone who harbors jealousy [kina] toward another, and yet remains silent [domem], He who dwells for all eternity [adei ad] performs judgment on his behalf.

Traduction française en préparation — version anglaise (Steinsaltz) : Rav Ashi said to him: If that is so, you should also expound the verse: “Ziklag, and Madmannah, and Sansannah” (Joshua 15:31), in a similar manner. Rav Huna said to him: If Rav Geviha from Bei Argiza was here, he would say an explanation for it. The Gemara relates: Rav Aḥa from Bei Ḥoza’a said this about that verse: Anyone who has a complaint against another over a sip [tza’akat legima], i.e., he has a claim that someone did not give him food, and remains silent [domem], the One who dwells in the burning bush [seneh] performs judgment on his behalf.