Guémara
Traduction française en préparation — version anglaise (Steinsaltz) : the people [leom] shall curse him [yikkevuhu], but blessing shall be upon the head of one who provides” (Proverbs 11:26). And the term leom is referring to nothing other than fetuses, as it is stated: “Two nations are in your womb, and two peoples shall be separated from your bowels; and the one leom shall overcome the other leom” (Genesis 25:23). And kabbo is referring to nothing other than curse, as it is stated in the statement of Balaam: “How can I curse one who is not cursed [kabbo] by God?” (Numbers 23:8). And bar is referring to nothing other than Torah, as it is stated: “Pay homage to bar lest He be angry” (Psalms 2:12), i.e., observe the Torah to avoid God’s wrath.
יִקְּבֻהוּ לְאוֹם״, וְאֵין לְאוֹם אֶלָּא עוּבָּרִין, שֶׁנֶּאֱמַר: ״וּלְאֹם מִלְּאֹם יֶאֱמָץ״. וְאֵין קַבֹּה אֶלָּא קְלָלָה, שֶׁנֶּאֱמַר: ״מָה אֶקֹּב לֹא קַבֹּה אֵל״. וְאֵין בַּר אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: ״נַשְּׁקוּ בַר פֶּן יֶאֱנַף״.
Traduction française en préparation — version anglaise (Steinsaltz) : Ulla bar Yishmael says: One perforates like a sieve a person who withholds halakha from a student. It is written here: “He who withholds bar, the people yikkevuhu” (Proverbs 11:26), and it is written there: “And he bored [vayyikkov] a hole in its lid of it” (II Kings 12:10). And Abaye says: One perforates him like a launderers’ utensil used for sprinkling water on garments.
עוּלָּא בַּר יִשְׁמָעֵאל אוֹמֵר: מְנַקְּבִין אוֹתוֹ כִּכְבָרָה. כְּתִיב הָכָא: ״יִקְּבֻהוּ לְאוֹם״, וּכְתִיב הָתָם: ״וַיִּקֹּב חֹר בְּדַלְתּוֹ״. וַאֲמַר אַבָּיֵי: כִּי אוּכְלָא דְקַצָּרֵי.
Traduction française en préparation — version anglaise (Steinsaltz) : And if one teaches the student halakha rather than withholding it, what is his reward? Rava says that Rav Sheshet says: He is privileged to receive blessings like Joseph, as it is stated at the end of that verse: “But blessing shall be upon the head of one who provides [mashbir]” (Proverbs 11:26). And mashbir is referring to no one other than Joseph, as it is stated: “And Joseph was the governor of the land, and he was the provider [hamashbir] to all the people of the land” (Genesis 42:6).
וְאִם לִמְּדוֹ, מָה שְׂכָרוֹ? אָמַר רָבָא אָמַר רַב שֵׁשֶׁת: זוֹכֶה לִבְרָכוֹת כְּיוֹסֵף, שֶׁנֶּאֱמַר: ״וּבְרָכָה לְרֹאשׁ מַשְׁבִּיר״. וְאֵין מַשְׁבִּיר אֶלָּא יוֹסֵף, שֶׁנֶּאֱמַר: ״וְיוֹסֵף הוּא [הַשַּׁלִּיט עַל הָאָרֶץ הוּא] הַמַּשְׁבִּיר לְכׇל עַם הָאָרֶץ״.
Traduction française en préparation — version anglaise (Steinsaltz) : Rav Sheshet says: Anyone who teaches Torah in this world is privileged and teaches it in the World-to-Come, as it is stated: “And he who satisfies abundantly [umarveh] shall be satisfied himself [yoreh]” (Proverbs 11:25). Rav Sheshet interprets the verse homiletically: By transposing the letters of the word marveh: Mem, reish, vav, heh, one arrives at the word moreh, meaning teaches. The verse means that one who teaches [moreh] will teach [yoreh] in the future as well.
אָמַר רַב שֵׁשֶׁת: כׇּל הַמְלַמֵּד תּוֹרָה בְּעוֹלָם הַזֶּה, זוֹכֶה וּמְלַמְּדָהּ לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״וּמַרְוֶה גַּם הוּא יוֹרֶה״.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara returns to the topic of the source for resurrection in the Torah. Rava says: From where is resurrection of the dead derived from the Torah? It is derived from a verse, as it is stated: “Let Reuben live and not die, in that his men become few” (Deuteronomy 33:6). This is interpreted: “Let Reuben live” in this world “and not die” in the World-to-Come. Ravina says that resurrection is derived from here: “And many of those who sleep in the dust of the earth shall awaken, some to everlasting life, and some to reproaches and everlasting disgrace” (Daniel 12:2). Rav Ashi says proof is derived from here: “But go you your way until the end be; and you shall rest, and arise to your lot at the end of days” (Daniel 12:13).
אָמַר רָבָא: מִנַּיִין לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה? שֶׁנֶּאֱמַר: ״יְחִי רְאוּבֵן וְאַל יָמֹת״. ״יְחִי רְאוּבֵן״ – בָּעוֹלָם הַזֶּה, ״וְאַל יָמֹת״ – לָעוֹלָם הַבָּא. רָבִינָא אָמַר מֵהָכָא: ״וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם״. רַב אָשֵׁי אָמַר מֵהָכָא: ״וְאַתָּה לֵךְ [לַקֵּץ] וְתָנוּחַ וְתַעֲמֹד לְגֹרָלְךָ לְקֵץ הַיָּמִין״.
Traduction française en préparation — version anglaise (Steinsaltz) : § Rabbi Elazar says: Any communal leader who leads the community calmly, without anger and honestly, is privileged and leads them in the World-to-Come, as it is stated: “For he that has compassion upon them will lead them, even by the springs of water shall he guide them” (Isaiah 49:10). Just as he led them in this world, so too will he guide them in the World-to-Come.
אָמַר רַבִּי אֶלְעָזָר: כׇּל פַּרְנָס שֶׁמַּנְהִיג אֶת הַצִּבּוּר בְּנַחַת, זוֹכֶה וּמַנְהִיגָם לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״כִּי מְרַחֲמָם יְנַהֲגֵם וְעַל מַבּוּעֵי מַיִם יְנַהֲלֵם״.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara proceeds to cite additional statements of Rabbi Elazar relating to recommended conduct. And Rabbi Elazar says: Great is knowledge, as it was placed between two letters, two names of God, as it is stated: “For a God of knowledge is the Lord” (I Samuel 2:3).
וְאָמַר רַבִּי אֶלְעָזָר: גְּדוֹלָה דֵּעָה, שֶׁנִּיתְּנָה בֵּין שְׁתֵּי אוֹתִיּוֹת, שֶׁנֶּאֱמַר ״כִּי אֵל דֵּעוֹת ה׳״.
Traduction française en préparation — version anglaise (Steinsaltz) : And Rabbi Elazar says: Great is the Holy Temple, as it too was placed between two letters, two names of God, as it is stated: “The place in which to dwell that You have made, Lord, the Temple, Lord, which Your hands have prepared” (Exodus 15:17). Rav Adda Karḥina’a objects to the explanation that being placed between two names of God accords significance. If that is so, the same should hold true for vengeance. Shall one say: Great is vengeance, as it was placed between two letters, as it is written: “God of vengeance, Lord, God of vengeance shine forth” (Psalms 94:1)?
וְאָמַר רַבִּי אֶלְעָזָר: גָּדוֹל מִקְדָּשׁ שֶׁנִּיתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת, שֶׁנֶּאֱמַר: ״פָּעַלְתָּ ה׳ מִקְּדָשׁ ה׳ כּוֹנְנוּ יָדֶיךָ״. מַתְקֵיף לַהּ רַב אַדָּא קַרְחִינָאָה: אֶלָּא מֵעַתָּה, גְּדוֹלָה נְקָמָה שֶׁנִּיתְּנָה בֵּין שְׁתֵּי אוֹתִיּוֹת, דִּכְתִיב: ״אֵל נְקָמוֹת ה׳ אֵל נְקָמוֹת הוֹפִיַע״!
Traduction française en préparation — version anglaise (Steinsaltz) : Rabbi Elazar said to him: In its context, indeed, vengeance is great, in accordance with the statement of Ulla. As Ulla says with regard to these two appearances: “O Lord, God to Whom vengeance belongs; God to Whom vengeance belongs, appear” (Psalms 94:1), and: “He appeared from Mount Paran” (Deuteronomy 33:2), why are both necessary? One, the second verse, is necessary for the attribute of divine good, with which God gave the Torah at Sinai, and one, the first verse, is necessary for the attribute of divine punishment, with which God exacts vengeance against the enemies and oppressors of the Jewish people.
אֲמַר לֵיהּ: לְמִילְּתֵיהּ הָכִי נָמֵי, כִּדְעוּלָּא. דְּאָמַר עוּלָּא: שְׁתֵּי הוֹפָעָיוֹת הַלָּלוּ לָמָּה? אַחַת לְמִידָּה טוֹבָה, וְאַחַת לְמִדַּת פּוּרְעָנוּת.
Traduction française en préparation — version anglaise (Steinsaltz) : And Rabbi Elazar says: With regard to any person in whom there is knowledge, it is as though the Temple was built in his days, as this, knowledge, was placed between two letters and that, the Temple, was placed between two letters.
וְאָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ דֵּעָה, כְּאִילּוּ נִבְנָה בֵּית הַמִּקְדָּשׁ בְּיָמָיו, שֶׁזֶּה נִיתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת, וְזֶה נִיתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת.
Traduction française en préparation — version anglaise (Steinsaltz) : And Rabbi Elazar says: Any person in whom there is knowledge ultimately becomes wealthy, as it is stated: “And by knowledge are the chambers filled with all precious and pleasant riches” (Proverbs 24:4).
וְאָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ דֵּעָה, לְסוֹף מִתְעַשֵּׁר, שֶׁנֶּאֱמַר: ״וּבְדַעַת חֲדָרִים יִמָּלְאוּ כׇּל הוֹן יָקָר וְנָעִים״.
Traduction française en préparation — version anglaise (Steinsaltz) : And Rabbi Elazar says: With regard to any person in whom there is no knowledge, it is prohibited to have mercy upon him, as it is stated: “For it is a people of no understanding; therefore its Maker will have no mercy on them, and its Creator will show them no favor” (Isaiah 27:11). If God has no mercy upon them, all the more so should people not show them mercy.
וְאָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם שֶׁאֵין בּוֹ דֵּעָה אָסוּר לְרַחֵם עָלָיו, שֶׁנֶּאֱמַר: ״כִּי לֹא עַם בִּינוֹת הוּא עַל כֵּן לֹא יְרַחֲמֶנּוּ עֹשֵׂהוּ וְיֹצְרוֹ לֹא יְחֻנֶּנּוּ״.