Berakhot 64a:3ברכות ס״ד א
The William Davidson Talmudתלמוד מהדורת ויליאם דוידסון
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64aס״ד א

שנאמר (דברי הימים א כו, ה) פעלתי השמיני וכתיב (דברי הימים א כו, ה) כי ברכו אלהים (דברי הימים א כו, ח) כל אלה [מבני] (ל) עובד אדום המה ובניהם ואחיהם (אנשי) [איש] חיל בכח לעבודה ששים ושנים לעובד אדום

as it is stated: “And Oved-edom had sons…Peulletai the eighth,” and in the continuation of the same verse it is written: “For God blessed him” (I Chronicles 26:4–5); apparently, these eight children were the blessing, as it is stated: “All these were of the sons of Oved-edom; they and their sons and their brethren, able men in strength for the service; sixty-two of Oved-edom” (I Chronicles 26:8). Each of the nine women gave birth to six sons, for a total of fifty-four. If one adds the original eight, there were sixty-two altogether.

אמר ר' אבין הלוי כל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני השעה שעה נדחת מפניו

Rabbi Avin HaLevi said: If one forces the moment and attempts to take advantage of an undeserved opportunity, the moment forces him and he is pushed aside. If one yields to the moment and relinquishes an opportunity that presents itself, the moment yields to him.

מדרבה ורב יוסף דרב יוסף סיני ורבה עוקר הרים אצטריכא להו שעתא שלחו להתם סיני ועוקר הרים איזה מהם קודם שלחו להו סיני קודם שהכל צריכין למרי חטיא אף על פי כן לא קבל עליו ר' יוסף דאמרי ליה כלדאי מלכת תרתין שנין

This may be derived from an incident involving Rabba and Rav Yosef, as Rav Yosef was Sinai, extremely erudite, and Rabba was one who uproots mountains, extremely sharp. The moment arrived when they were needed; one of them was to be chosen as head of the yeshiva. They sent the following question there, to the Sages of Eretz Yisrael: Which takes precedence, Sinai or one who uproots mountains? They sent to them in response: Sinai takes precedence, for everyone needs the owner of the wheat, one who is expert in the sources. Nevertheless, Rav Yosef did not accept the appointment, as the Chaldean astrologers told him: You will preside as head of the yeshiva for two years.

מלך רבה עשרין ותרתין שנין מלך רב יוסף תרתין שנין ופלגא

Rabba presided as head of the yeshiva for twenty-two years. After he died, Rav Yosef presided for two and a half years. Though he did not take advantage of the opportunity that presented itself, he ultimately fulfilled that for which he was destined.

כל הנך שני דמלך רבה אפילו אומנא לביתיה לא קרא:

The Gemara relates that all those years that Rabba presided, Rav Yosef did not even call a bloodletter to his home. Rav Yosef did not assume even the slightest air of authority, and would go to seek out the bloodletter rather than call upon the bloodletter to accommodate him.

ואמר רבי אבין הלוי מאי דכתיב (תהלים כ, ב) יענך ה' ביום צרה ישגבך שם אלהי יעקב אלהי יעקב ולא אלהי אברהם ויצחק מכאן לבעל הקורה שיכנס בעביה של קורה:

And Rabbi Avin HaLevi said: What is the meaning of that which is written: “The Lord will answer you on the day of distress; the name of the God of Jacob set you upon high” (Psalms 20:2)? Is God specifically the God of Jacob and not the God of Abraham and Isaac? Rather, from here the general principle is derived: One who owns a beam should approach carrying the thick portion of the beam. A builder, carrying a beam in order to affix it in a building, must calibrate it and measure carefully so that the thick part of the beam fits in its place; so too must Jacob, who fathered and raised the children who would become the people of Israel, continue to pray for them and complete the task of nation-building.

ואמר רבי אבין הלוי כל הנהנה מסעודה שתלמיד חכם שרוי בתוכה כאילו נהנה מזיו שכינה שנאמר (שמות יח, יב) ויבא אהרן וכל זקני ישראל לאכל לחם עם חותן משה לפני האלהים וכי לפני אלהים אכלו והלא לפני משה אכלו

And Rabbi Avin HaLevi said: One who partakes of a meal at which a Torah scholar is present, it is as if he enjoyed the radiant splendor of the Divine Presence, as it is stated: “And Aaron came, and all the elders of Israel, to eat bread with Moses’ father-in-law before God” (Exodus 18:12). Did they actually eat before God? Didn’t they eat before Moses?

אלא לומר לך כל הנהנה מסעודה שתלמיד חכם שרוי בתוכה כאילו נהנה מזיו שכינה:

Rather, this verse comes to tell you that one who partakes in a meal at which a Torah scholar is present, it is as if he enjoyed the radiant splendor of the Divine Presence.

ואמר רבי אבין הלוי הנפטר מחברו אל יאמר לו לך בשלום אלא לך לשלום שהרי יתרו שאמר לו למשה (שמות ד, יח) לך לשלום עלה והצליח דוד שאמר לו לאבשלום (שמואל ב טו, ט) לך בשלום הלך ונתלה:

And Rabbi Avin HaLevi said: One who takes leave from another should not say to him: Go in peace, but rather, he should say: Go to peace. As we see that, on the one hand, Jethro said to Moses: “Go to peace” (Exodus 4:18), and Moses ascended and was successful. On the other hand, David said to his son, Absalom: “Go in peace” (II Samuel 15:9), and Absalom went and was ultimately hanged.

ואמר רבי אבין הלוי הנפטר מן המת אל יאמר לו לך לשלום אלא לך בשלום שנאמר (בראשית טו, טו) ואתה תבא אל אבותיך בשלום:

Rabbi Avin HaLevi also said: One who takes leave from a dead person should not say to him: Go to peace, but rather, one should say: Go in peace, as it is stated: “But you shall go to your fathers in peace” (Genesis 15:15).

אמר רבי לוי בר חייא היוצא מבית הכנסת ונכנס לבית המדרש ועוסק בתורה זוכה ומקבל פני שכינה שנאמר (תהלים פד, ח) ילכו מחיל אל חיל יראה אל אלהים בציון.

Rabbi Levi bar Ḥiyya said: One who leaves the synagogue and immediately enters the study hall and engages in Torah study, is privileged to receive the Divine Presence, as it is stated: “They go from strength to strength, every one of them appears before God in Zion” (Psalms 84:8); those who go from a place of prayer to a place of Torah study are privileged to receive a divine revelation in Zion.

אמר רבי חייא בר אשי אמר רב תלמידי חכמים אין להם מנוחה לא בעולם הזה ולא בעולם הבא שנאמר ילכו מחיל אל חיל יראה אל אלהים בציון:

With regard to that same verse, Rabbi Ḥiyya bar Ashi said that Rav said: Torah scholars have rest neither in this world nor in the World-to-Come, as in both worlds they are constantly progressing, as it is stated: “They go from strength to strength, every one of them appears before God in Zion.”

אמר רבי אלעזר אמר רבי חנינא תלמידי חכמים מרבים שלום בעולם שנאמר (ישעיהו נד, יג) וכל בניך למודי ה' ורב שלום בניך

Rabbi Elazar said that Rabbi Ḥanina said: Torah scholars increase peace in the world, as it is said: “And all your children [banayikh] shall be taught of the Lord, and great shall be the peace of your children” (Isaiah 54:13). If all the children of Israel are taught of the Lord, there will be peace for all.

אל תקרי בניך אלא בוניך (תהלים קיט, קסה) שלום רב לאוהבי תורתך ואין למו מכשול (תהלים קכב, ז) יהי שלום בחילך שלוה בארמנותיך (תהלים קכב, ח) למען אחי ורעי אדברה נא שלום בך (תהלים קכב, ט) למען בית ה' אלהינו אבקשה טוב לך (תהלים כט, יא) ה' עוז לעמו יתן ה' יברך את עמו בשלום:

The Sages interpreted this verse homiletically: Do not read your children [banayikh], but your builders [bonayikh]. Torah scholars are those who build peace for their generation. As it is stated: “Those who love Your Torah have great peace; there is no stumbling block for them” (Psalms 119:165); and “May there be peace within your walls, prosperity within your palaces” (Psalms 122:7), because: “For the sake of my brothers and friends, I shall say: Peace be within you. For the sake of the House of the Lord, our God, I will seek your good” (Psalms 122:8–9), and “May the Lord give strength to His people; the Lord will bless His people with peace” (Psalms 29:11).



הדרן עלך הרואה וסליקא לה מסכת ברכות

May we return unto thee : He who beholds! And finished is the Tractate Berakot.