וּמְחָרְיָא תַּנּוּרָא שְׁקַלְתָּא וְאַנַּחְתָּא אַגַּבֵּהּ דְּכַרְעַהּ קְדַחָא וְאִיתְּרַע מַזָּלַהּ וְאַיְיתִיתַהּ and sweeping the oven. She took the fire and set it on her foot; she was scalded and her luck suffered, which gave me the opportunity, and I brought her.
אֲמַר לֵיהּ רַב בִּיבִי בַּר אַבָּיֵי אִית לְכוּ רְשׁוּתָא לְמִיעְבַּד הָכִי אֲמַר לֵיהּ וְלָא כְּתִיב וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט אֲמַר לֵיהּ וְהָכְתִיב דּוֹר הוֹלֵךְ וְדוֹר בָּא Rav Beivai bar Abaye said to the Angel of Death: Do you have the right to act in this manner, to take someone before his time? The Angel of Death said to him: And is it not written: “But there are those swept away without justice” (Proverbs 13:23)? Rav Beivai said to him: And isn’t it written: “One generation passes away, and another generation comes” (Ecclesiastes 1:4), which indicates that there is a predetermined amount of time for the life of every generation.
אֲמַר דְּרָעֵינָא לְהוּ אֲנָא עַד דְּמָלוּ לְהוּ לְדָרָא וַהֲדַר מַשְׁלֵימְנָא לֵיהּ לְדוּמָה אֲמַר לֵיהּ סוֹף סוֹף שְׁנֵיהּ מַאי עָבְדַתְּ אֲמַר אִי אִיכָּא צוּרְבָּא מֵרַבָּנַן דְּמַעְבֵּיר בְּמִילֵּיהּ מוֹסֵיפְנָא לְהוּ לֵיהּ וְהָוְיָא חִלּוּפֵיהּ He said to him: I shepherd them, not releasing them until the years of the generation are completed, and then I pass them on to the angel Duma who oversees the souls of the dead. Rav Beivai said to him: Ultimately, what do you do with his extra years, those taken away from this individual? The Angel of Death said to him: If there is a Torah scholar who disregards his personal matters, i.e., who overlooks the insults of those who wrong him, I add those years to him and he becomes the deceased’s replacement for that time.
רַבִּי יוֹחָנָן כִּי מָטֵי לְהַאי קְרָא בָּכֵי וַתְּסִיתֵנִי בוֹ לְבַלְּעוֹ חִנָּם עֶבֶד שֶׁרַבּוֹ מְסִיתִין לוֹ וְנִיסָת תַּקָּנָה יֵשׁ לוֹ רַבִּי יוֹחָנָן כִּי מָטֵי לְהַאי קְרָא בָּכֵי הֵן בִּקְדֹשָׁיו לֹא יַאֲמִין אִי בִּקְדוֹשָׁיו לֹא יַאֲמִין בְּמַאן יַאֲמִין § The Gemara returns to the previous topic. When Rabbi Yoḥanan reached this verse, he cried, as God said to the Satan about Job: “Although you did incite Me against him, to destroy him without cause” (Job 2:3). Rabbi Yoḥanan said: With regard to a slave whose master is one whom others incite to act harshly against the slave and the master is incited to do so, is there a remedy for the slave? Additionally, when Rabbi Yoḥanan reached this verse, he cried: “Behold He puts no trust in His sacred ones” (Job 15:15), saying: If He does not place trust in His sacred ones, in whom does He place trust?
יוֹמָא חַד הֲוָה קָא אָזֵיל בְּאוֹרְחָא חַזְיֵיהּ לְהָהוּא גַּבְרָא דַּהֲוָה מְנַקֵּיט תֵּאנֵי שָׁבֵיק הָנָךְ דִּמְטוֹ וְשָׁקֵיל הָנָךְ דְּלָא מְטוֹ אֲמַר לֵיהּ לָאו הָנֵי מְעַלָּן טְפֵי אֲמַר לֵיהּ הָנֵי לְאוֹרְחָא בָּעֵינַן לְהוּ הָנֵי נָטְרָן וְהָנֵי לָא נָטְרָן אֲמַר הַיְינוּ דִּכְתִיב הֵן בִּקְדוֹשָׁיו לֹא יַאֲמִין The Gemara relates: One day Rabbi Yoḥanan was walking along the road, and he saw a certain man who was picking figs in an unusual manner: He left the ones that had reached the stage of ripeness and took those that had not yet reached that state. Rabbi Yoḥanan said to him: Aren’t these ripe ones much better? He said to him: I need these dates for the road; these that are not yet ripe will be preserved, and these that are already ripe will not be preserved. Rabbi Yoḥanan said: This is the same as is written: “Behold He puts no trust in His sacred ones”; there are righteous people whom God takes from this world before their time, as He knows that in the future they will stumble.
אִינִי וְהָא הָהוּא תַּלְמִידָא דַּהֲוָה בְּשִׁיבָבוּתֵיהּ דְּרַבִּי אֲלֶכְּסַנְדְּרִי וּשְׁכֵיב אַדְּזוּטַר וַאֲמַר אִי בָּעֵי הַאי מֵרַבָּנַן הֲוָה חָיֵי וְאִם אִיתָא דִּלְמָא מֵהֵן בִּקְדוֹשָׁיו לֹא יַאֲמִין הֲוָה הָהוּא מְבַעֵט בְּרַבּוֹתָיו הֲוָה The Gemara asks: Is that so? But there was a certain student in the neighborhood of Rabbi Alexandri, and he died while he was still young. And Rabbi Alexandri said: If this young Sage had wanted, he would have lived, i.e., his actions caused him to die young. And if it is so, as Rabbi Yoḥanan suggested, perhaps this student was from those concerning whom it is written: “Behold he puts no trust in his sacred ones,” and it was not his sins that caused his death. The Gemara answers: That student was one who acted irreverently toward his teachers, and Rabbi Alexandri knew of his improper behavior.
רַבִּי יוֹחָנָן כִּי מָטֵי לְהַאי קְרָא בָּכֵי וְקָרַבְתִּי אֲלֵיכֶם לַמִּשְׁפָּט וְהָיִיתִי עֵד מְמַהֵר בַּמְכַשְּׁפִים וּבַמְנָאֲפִים וּבַנִּשְׁבָּעִים לַשָּׁקֶר וּבְעוֹשְׁקֵי שְׂכַר שָׂכִיר עֶבֶד שֶׁרַבּוֹ מְקָרְבוֹ לְדוּנוֹ וּמְמַהֵר לַהֲעִידוֹ תַּקָּנָה יֵשׁ לוֹ When Rabbi Yoḥanan reached this verse, he cried: “And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false witnesses, and against those who oppress the hireling in his wages, the widow, and the fatherless, and who turn aside the convert from his right, and do not fear Me, says the Lord” (Malachi 3:5). He said: With regard to a slave whose master comes near to him to judge him and is swift to testify against him, is there a remedy for him?
אָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי אוֹי לָנוּ שֶׁשָּׁקַל עָלֵינוּ הַכָּתוּב קַלּוֹת כַּחֲמוּרוֹת With regard to that same verse, Rabbi Yoḥanan ben Zakkai said: Woe to us, as the verse weighs lenient mitzvot for us like more stringent mitzvot, as it lists both those who violate sins punishable by death, e.g., sorcerers and adulterers, with those who violate apparently less severe sins, e.g., those who withhold payment from a hired worker.
אָמַר רֵישׁ לָקִישׁ כׇּל הַמַּטֶּה דִּינוֹ שֶׁל גֵּר כְּאִילּוּ מַטֶּה דִּינוֹ שֶׁל מַעְלָה שֶׁנֶּאֱמַר וּמַטֵּי גֵר וּמַטִּי כְּתִיב אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא כׇּל הָעוֹשֶׂה דָּבָר וּמִתְחָרֵט בּוֹ מוֹחֲלִין לוֹ מִיָּד שֶׁנֶּאֱמַר וְלֹא יְרֵאוּנִי הָא יְרֵאוּנִי מוֹחֲלִין לָהֶם מִיָּד Reish Lakish said: Anyone who distorts the judgment of a convert, it is considered as if he distorted the judgment of the One above, as it is stated: “And who turn aside [umattei] the convert” (Malachi 3:5). This term is written as: Umatti, turn Me aside, i.e., one who distorts the judgment of a convert it considered as though he distorts the judgment of God, as it were. Rabbi Ḥanina bar Pappa said: Anyone who does something sinful and regrets it, he is forgiven immediately, as it is stated: “And do not fear Me” (Malachi 3:5), which indicates that if they do fear Me and are embarrassed to sin before God, they are forgiven immediately.
רַבִּי יוֹחָנָן כִּי מָטֵי לְהַאי קְרָא בָּכֵי כִּי אֶת כׇּל מַעֲשֶׂה הָאֱלֹהִים יָבִיא בְמִשְׁפָּט עַל כׇּל נֶעְלָם עֶבֶד שֶׁרַבּוֹ שׁוֹקֵל לוֹ שְׁגָגוֹת כִּזְדוֹנוֹת תַּקָּנָה יֵשׁ לוֹ Additionally, when Rabbi Yoḥanan reached this verse, he cried: “For God shall bring every work into the judgment concerning every hidden thing” (Ecclesiastes 12:14). He said: With regard to a slave whose master weighs his unwitting sins like intentional ones, i.e., God punishes him even for an action that was hidden from him, is there a remedy for him?
מַאי עַל כׇּל נֶעְלָם אָמַר רַב זֶה הַהוֹרֵג כִּינָּה בִּפְנֵי חֲבֵרוֹ וְנִמְאָס בָּהּ וּשְׁמוּאֵל אָמַר זֶה הָרָק בִּפְנֵי חֲבֵירוֹ וְנִמְאָס The Gemara asks: What sin is the verse referring to when it states: “Concerning every hidden thing”? Rav said: This is referring to one who kills a louse in the presence of another and his friend is disgusted by it. God judges him for the unintentional discomfort he caused. And similarly, Shmuel said: This is referring to one who spits in the presence of another and his friend is disgusted by his action.
מַאי אִם טוֹב וְאִם רָע אָמְרִי דְּבֵי רַבִּי יַנַּאי זֶה הַנּוֹתֵן צְדָקָה לְעָנִי בְּפַרְהֶסְיָא כִּי הָא דְּרַבִּי יַנַּאי חַזְיֵיהּ לְהָהוּא גַּבְרָא דְּקָא יָהֵיב זוּזָא לְעָנִי בְּפַרְהֶסְיָא אֲמַר לֵיהּ מוּטָב דְּלָא יְהַבְתְּ לֵיהּ מֵהַשְׁתָּא דִּיהַבְתְּ לֵיהּ וְכַסֵּפְתֵּיהּ The Gemara asks: What is the meaning of the end of that verse: “Whether it be good, or whether it be evil” (Ecclesiastes 12:14)? This verse indicates that God judges man harshly even for the good deeds he performs. The Sages from the school of Rabbi Yannai say: This verse is referring to one who gives charity to a poor person in public. Although he performed a good deed, he embarrassed the pauper, as in this case of Rabbi Yannai, who saw a certain man who was giving a dinar to a poor person in public. He said to him: It would have been better had you not given it to him than what you did, as now you gave it to him and embarrassed him.
דְּבֵי רַבִּי שֵׁילָא אָמְרִי זֶה הַנּוֹתֵן צְדָקָה לְאִשָּׁה בַּסֵּתֶר דְּקָא מַיְיתֵי לַהּ לִידֵי חֲשָׁדָא רָבָא אָמַר זֶה הַמְשַׁגֵּר לְאִשְׁתּוֹ בָּשָׂר שֶׁאֵינוֹ מְחוּתָּךְ בְּעַרְבֵי שַׁבָּתוֹת The Sages from the school of Rabbi Sheila say: This verse is referring to one who gives charity to a woman in private, as he subjects her to suspicion, for people might think that he is engaging her services as a prostitute. Rava said: This is referring to one who sends his wife meat that is not sliced, i.e., that has not yet had the prohibited sciatic nerve removed, on Shabbat eve. Since she is in a hurry she might not notice and will perhaps cook the prohibited meat.
וְהָא רָבָא מְשַׁגַּר שָׁאנֵי בַּת רַב חִסְדָּא דְּקִים לֵיהּ בְּגַוַּוהּ דִּבְקִיאָה The Gemara asks: But yet Rava himself would send this type of meat to his wife on Shabbat eve. The Gemara answers: The daughter of Rav Ḥisda, Rava’s wife, is different, as he was certain about her that she was an expert in this matter. Rava trusted that his wife would realize the sciatic nerve had not been removed even when she was in a hurry on Shabbat eve.
רַבִּי יוֹחָנָן כִּי מָטֵי לְהַאי קְרָא בָּכֵי וְהָיָה כִּי תִמְצֶאןָ אוֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת עֶבֶד שֶׁרַבּוֹ מַמְצִיא לוֹ רָעוֹת וְצָרוֹת תַּקָּנָה יֵשׁ לוֹ Additionally, when Rabbi Yoḥanan reached this verse, he cried: “Then it shall come to pass, when many evils and troubles are come upon them” (Deuteronomy 31:21). He said: With regard to a slave whose master brings upon him evils and troubles, is there a remedy for him?
מַאי רָעוֹת וְצָרוֹת אָמַר רַב רָעוֹת שֶׁנַּעֲשׂוֹת צָרוֹת זוֹ לָזוֹ כְּגוֹן זִיבּוּרָא וְעַקְרַבָּא The Gemara asks: What is the verse referring to when it states: “Evils and troubles”? Rav said: Evils that become troubles for one another, i.e., the remedy for one problem has a deleterious effect on the other. For example, one who is stung by a hornet and a scorpion. The sting of a hornet must be treated only with a cold ointment, while that of a scorpion must be treated with a hot ointment. As these medicaments are mutually exclusive, one cannot treat both stings at the same time.
וּשְׁמוּאֵל אָמַר זֶה הַמַּמְצִיא לוֹ מָעוֹת לֶעָנִי בִּשְׁעַת דּוֹחְקוֹ אָמַר רָבָא הַיְינוּ דְּאָמְרִי אִינָשֵׁי זוּזָא לְעַלְלָא לָא שְׁכִיחָא לִתְלִיתָא שְׁכִיחַ And Shmuel said: This verse is referring to one who provides money to a poor person as a loan during his exigent financial circumstances, but immediately after the borrower is released from the initial pressure by receiving the loan, the lender begins to demand repayment, subjecting the recipient to further pressure. Rava said that this explains the folk saying that people say: A dinar for produce is not found; for hanging it can be found. A poor person cannot find money to buy basic necessities; however, when the lenders hang on and pressure him he must come up with the money somehow.
וְחָרָה אַפִּי בוֹ בַיּוֹם הַהוּא וַעֲזַבְתִּים וְהִסְתַּרְתִּי פָנַי מֵהֶם אָמַר רַב בַּרְדְּלָא בַּר טַבְיוֹמֵי אָמַר רַב כׇּל שֶׁאֵינוֹ בְּהֶסְתֵּר פָּנִים אֵינוֹ מֵהֶם כׇּל שֶׁאֵינוֹ בִּוְהָיָה לֶאֱכוֹל On the same topic the Gemara states: “Then My anger shall be kindled against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured” (Deuteronomy 31:17). Rav Bardela bar Tavyumei said that Rav said: Anyone who is not subject to His hiding of the face, i.e., whose prayers are invariably answered, is not from the Jewish people, as the verse states about the Jewish people that God will hide His face from them as a result of their sins. Similarly, anyone who is not subject to: “And they shall be devoured,” i.e., gentiles do not steal his money,