Guémara
Traduction française en préparation — version anglaise (Steinsaltz) : have they permitted a raven for us nor have they prohibited a dove for us. They merely tell us matters stated explicitly in the Torah.
לָא שְׁרוֹ לַן עוֹרְבָא, וְלָא אֲסַרוּ לַן יוֹנָה.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara relates with regard to Rava: When they would bring a possible tereifa from the house of Binyamin before him, when he would see in it a reason to permit its consumption, Rava would say to them: See that I am permitting a raven for you, as this is an animal that appeared forbidden. When he would see in it a reason to prohibit its consumption, Rava would say to them: See that I am prohibiting a dove for you.
רָבָא, כִּי הֲווֹ מַיְיתִי טְרֵיפְתָּא דְּבֵי בִנְיָמִין קַמֵּיהּ, כִּי הֲוָה חָזֵי בַּהּ טַעְמָא לְהֶיתֵּירָא, אֲמַר לְהוּ: תֶּחֱזוֹ דְּקָא שָׁרֵינָא לְכוּ עוֹרְבָא. כִּי הֲוָה חָזֵי לַהּ טַעְמָא לְאִיסּוּרָא, אֲמַר לְהוּ: תֶּחֱזוֹ דְּקָא אָסַרְנָא לְכוּ יוֹנָה.
Traduction française en préparation — version anglaise (Steinsaltz) : Rav Pappa says: The epikoros mentioned in the mishna is referring to one who conducts himself like one who says: Those Sages, with contemptuous overtones. The Gemara relates that Rav Pappa himself forgot in one instance and said: Like those Sages, and he observed a fast to achieve atonement for expressing himself in that manner.
רַב פָּפָּא אָמַר: כְּגוֹן דְּאָמַר ״הָנֵי רַבָּנַן״. רַב פָּפָּא אִישְׁתְּלִי וְאָמַר: ״כְּגוֹן הָנֵי רַבָּנַן״, וְאִיתִּיב בְּתַעֲנִיתָא.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara relates: Levi bar Shmuel and Rav Huna bar Ḥiyya were mending mantles for the sacred scrolls of the school of Rav Yehuda. When they reached the scroll of Esther they said: This scroll of Esther does not require a mantle, as it is not as significant as the other sacred scrolls. Rav Yehuda said to them: A statement of that sort also seems to express irreverence like the irreverence typical of an epikoros, as you should not have referred to the scroll of Esther as: This scroll.
לֵוִי בַּר שְׁמוּאֵל וְרַב הוּנָא בַּר חִיָּיא הֲווֹ קָא מְתַקְּנִי מִטְפְּחוֹת סִפְרֵי דְּבֵי רַב יְהוּדָה. כִּי מָטוּ מְגִילַּת אֶסְתֵּר אָמְרִי: הָא [מְגִילַּת אֶסְתֵּר] לָא בָּעֵי מִטְפַּחַת. אֲמַר לְהוּ: כִּי הַאי גַוְונָא נָמֵי מִיחְזֵי כִּי אַפְקֵירוּתָא.
Traduction française en préparation — version anglaise (Steinsaltz) : Rav Naḥman says: An epikoros is one who calls his teacher by his name and does not call him Rabbi, as Rabbi Yoḥanan said: For what reason was Gehazi punished? It is due to the fact that he called his teacher by his name, as it is stated: “And Gehazi said: My lord the king, this is the woman, and this is her son, whom Elisha revived” (II Kings 8:5).
רַב נַחְמָן אָמַר: זֶה הַקּוֹרֵא רַבּוֹ בִּשְׁמוֹ, דְּאָמַר רַבִּי יוֹחָנָן: מִפְּנֵי מָה נֶעֱנַשׁ גֵּיחֲזִי? מִפְּנֵי שֶׁקָּרָא לְרַבּוֹ בִּשְׁמוֹ, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר גֵּחֲזִי אֲדֹנִי הַמֶּלֶךְ זֹאת הָאִשָּׁה וְזֶה בְּנָהּ אֲשֶׁר הֶחֱיָה אֱלִישָׁע״.
Traduction française en préparation — version anglaise (Steinsaltz) : § The Gemara relates: Rabbi Yirmeya sat before Rabbi Zeira, and sat and said: The Holy One, Blessed be He, will cause a river to emerge from the Holy of Holies, and alongside it all sorts of delicacies will grow, as it is stated: “And the river upon its bank, on this side and on that side shall grow every tree for food, whose leaf shall not wither, neither shall its fruit fall; it shall bring forth new fruit every month, because their waters emerged from the Sanctuary; and its fruit shall be for food and its leaf for medicine” (Ezekiel 47:12). A certain elder said to Rabbi Yirmeya: Well done, and so Rabbi Yoḥanan said: Well done. Rabbi Yirmeya said to Rabbi Zeira: Does a statement of that sort, when one who is not a Torah scholar says to a Sage that his statement is correct, seem like the irreverence typical of an epikoros?
יָתֵיב רַבִּי יִרְמְיָה קַמֵּיהּ דְּרַבִּי זֵירָא, וְיָתֵיב וְקָאָמַר: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹצִיא נַחַל מִבֵּית קׇדְשֵׁי הַקֳּדָשִׁים, וְעָלָיו כׇּל מִינֵי מְגָדִים, שֶׁנֶּאֱמַר: ״וְעַל הַנַּחַל יַעֲלֶה עַל שְׂפָתוֹ מִזֶּה וּמִזֶּה כׇּל עֵץ מַאֲכָל לֹא יִבּוֹל עָלֵהוּ וְלֹא יִתֹּם פִּרְיוֹ לׇחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן הַמִּקְדָּשׁ [הֵמָּה] יוֹצְאִים וְהָיָה פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה״. אֲמַר לֵיהּ הָהוּא סָבָא: ״יִישַׁר״, וְכֵן אָמַר רַבִּי יוֹחָנָן: ״יִישַׁר״. אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: כִּי הַאי גַּוְנָא מִיחְזֵי אַפְקֵרוּתָא?
Traduction française en préparation — version anglaise (Steinsaltz) : Rabbi Zeira said to him: But isn’t he supporting your statement? He meant no disrespect. Rather, if you heard that at times supporting the statement of a Sage is irreverent, this is what you heard: It is like that case in which Rabbi Yoḥanan sat and taught: The Holy One, Blessed be He, is destined to bring precious stones and jewels that are thirty by thirty cubits, and He will bore in them an opening ten cubits wide by twenty cubits in height and place them to serve as the gates of Jerusalem, as it is stated: “And I will make your pinnacles of rubies and your gates of carbuncles” (Isaiah 54:12). A certain student mocked him and said: Now, at present, we do not find precious stones comparable in size to the egg of a palm dove. Will we find stones as large as those that you described?
אֲמַר לֵיהּ: הָא [הַאי] סַיּוֹעֵי קָא מְסַיַּיע לֵיהּ [לָךְ]! אֶלָּא אִי שְׁמִיעַ לָךְ הָא, שְׁמִיעַ לָךְ: כִּי הָא דְּיָתֵיב רַבִּי יוֹחָנָן וְקָא דָרֵישׁ: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָבִיא אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁהֵן שְׁלֹשִׁים עַל שְׁלֹשִׁים אַמּוֹת, וְחוֹקֵק בָּהֶם עֶשֶׂר בְּרוּם עֶשְׂרִים, וּמַעֲמִידָן בְּשַׁעֲרֵי יְרוּשָׁלַיִם, שֶׁנֶּאֱמַר ״וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְגוֹ׳״. לִגְלֵג עָלָיו אוֹתוֹ תַּלְמִיד, אָמַר: הַשְׁתָּא כְּבֵיעֲתָא דְצִילְצְלָא לָא מַשְׁכְּחִינַן, כּוּלֵּי הַאי מַשְׁכְּחִינַן?
Traduction française en préparation — version anglaise (Steinsaltz) : Sometime later that student’s ship set sail at sea. He saw the ministering angels cutting precious stones that size. He said to the angels: For whom are these stones? The angels said to him: The Holy One, Blessed be He, is destined to place them at the gates of Jerusalem. When the student returned, he found Rabbi Yoḥanan, who was sitting and teaching. The student said to him: My teacher, teach, and it is fitting for you to teach. Just as you said with regard to the precious stones, so I saw. Rabbi Yoḥanan said to him: Good-for-nothing, if you did not see it, you would not believe it? You are one who mocks the statements of the Sages. Rabbi Yoḥanan directed his eyes toward him in anger and rendered him a pile of bones.
לְיָמִים הִפְלִיגָה סְפִינָתוֹ בַּיָּם. חֲזִינְהוּ לְמַלְאֲכֵי הַשָּׁרֵת דְּקָא מְנַסְּרִי אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. אֲמַר לְהוּ: הָנֵי לְמַאן? אָמְרִי: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַעֲמִידָן בְּשַׁעֲרֵי יְרוּשָׁלַיִם. כִּי הֲדַר אַשְׁכְּחֵיהּ לְרַבִּי יוֹחָנָן דְּיָתֵיב וְקָא דָרֵישׁ. אֲמַר לֵיהּ: רַבִּי, דְּרוֹשׁ וּלְךָ נָאֶה לִדְרוֹשׁ. כְּשֵׁם שֶׁאָמַרְתָּ כָּךְ רָאִיתִי. אָמַר לוֹ: רֵיקָה! אִם לֹא רָאִיתָ לֹא הֶאֱמַנְתָּ? מְלַגְלֵג עַל דִּבְרֵי חֲכָמִים אַתָּה! יְהַב בֵּיהּ עֵינֵיהּ וַעֲשָׂאוֹ גַּל שֶׁל עֲצָמוֹת.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara raises an objection from a baraita to the statement of Rabbi Yoḥanan that the gates will be twenty cubits high. The Sages engaged in a dispute concerning the interpretation of the verse: “And I made you go upright [komemiyyut]” (Leviticus 26:13). Rabbi Meir says that in the end of days people will be two hundred cubits tall, the equivalent of twice the height of Adam the first man, who was one hundred cubits tall. Rabbi Yehuda says: People will be one hundred cubits tall, corresponding to the height of the Sanctuary and its walls, as it is stated: “For our sons are as plants grown up in their youth; our daughters as cornerstones, carved in the fashion of a palace” (Psalms 144:12), indicating that the sons and daughters will be one hundred cubits tall, the height of the Sanctuary. If the people are that tall, how will they enter gates twenty cubits high?
מֵיתִיבִי: ״וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת״ – רַבִּי מֵאִיר אוֹמֵר: מָאתַיִם אַמָּה, כִּשְׁתֵּי קוֹמוֹת שֶׁל אָדָם הָרִאשׁוֹן. רַבִּי יְהוּדָה אוֹמֵר: מֵאָה אַמָּה, כְּנֶגֶד הֵיכָל וּכְתָלָיו, שֶׁנֶּאֱמַר: ״אֲשֶׁר בָּנֵינוּ כִּנְטִעִים מְגֻדָּלִים בִּנְעוּרֵיהֶם בְּנוֹתֵינוּ כְזָוִיּוֹת מְחֻטָּבוֹת תַּבְנִית הֵיכָל וְגוֹ׳״.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara answers: When Rabbi Yoḥanan says that the openings would be twenty cubits high he is referring to the windows through which wind enters. The gates through which people enter will extend considerably higher.
כִּי קָאָמַר רַבִּי יוֹחָנָן, לְכַוֵּי דְּבֵי זִיקָא.
Traduction française en préparation — version anglaise (Steinsaltz) : § Apropos the river that will emerge from the Holy of Holies, the Gemara asks: What is the meaning of the phrase: And its leaf for medicine [literufa]? Rabbi Yitzḥak bar Avudimi and Rav Ḥisda disagree. One says: This is an abbreviation for the phrase: To unlock the mouth [lehattir peh] that is above, i.e., the leaf heals the mute. And one says: That is the abbreviation, but it means to unlock the mouth that is below, a euphemism for healing the womb of a barren woman.
מַאי ״וְעָלֵהוּ לִתְרוּפָה״? רַבִּי יִצְחָק בַּר אֲבוּדִימִי וְרַב חִסְדָּא: חַד אָמַר, לְהַתִּיר פֶּה שֶׁל מַעְלָה; וְחַד אָמַר, לְהַתִּיר פֶּה שֶׁל מַטָּה.
Traduction française en préparation — version anglaise (Steinsaltz) : It was also stated that other Sages engaged in a dispute concerning this matter. Ḥizkiyya says that the reference is: To unlock the mouth of mutes, and bar Kappara says that the reference is: To unlock the mouth of barren women. Rabbi Yoḥanan says: The reference is to actual medicine. The Gemara asks: According to that opinion, what is the meaning of the term: For medicine [literufa]? Rabbi Shmuel bar Naḥmani says: It is an abbreviation meaning to beautify the countenance [letoar panim] of the keepers of the mouth [peh], i.e., the Sages, who labored with their mouths to study Torah in this world.
אִיתְּמַר נָמֵי: חִזְקִיָּה אָמַר לְהַתִּיר פֶּה אִילְּמִין, בַּר קַפָּרָא אָמַר לְהַתִּיר פֶּה עֲקָרוֹת, רַבִּי יוֹחָנָן אָמַר לִתְרוּפָה מַמָּשׁ. מַאי לִתְרוּפָה? רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר: לְתוֹאַר פָּנִים שֶׁל בַּעֲלֵי הַפֶּה.