בית שמאי ובית הלל חלוקים על שאלה מאוד מוזרה - מה שרים בחתונה?
האם יש דברים משמעותיים יותר שעומדים מאחורי מחלוקת זו?
בשאלה זו נתמודד בדף זה ובלימוד סביב מקורותיו.
תנו רבנן כיצד מרקדין לפני הכלה
בית שמאי אומרים כלה כמות שהיא
ובית הלל אומרים כלה נאה וחסודה
אמרו להן ב"ש לב"ה הרי שהיתה חיגרת או סומא אומרי' לה כלה נאה וחסודה
והתורה אמרה "מדבר שקר תרחק" (שמות כג, ז)
אמרו להם ב"ה לב"ש לדבריכם מי שלקח מקח רע מן השוק ישבחנו בעיניו או יגננו בעיניו?
הוי אומר ישבחנו בעיניו.
מכאן אמרו חכמים: 'לעולם תהא דעתו של אדם מעורבת עם הבריות'.
כי אתא רב דימי אמר: 'הכי משרו קמי כלתא במערבא לא כחל ולא שרק ולא פירכוס ויעלת חן'
כי סמכו רבנן לרבי זירא שרו ליה הכי: 'לא כחל ולא שרק ולא פירכוס ויעלת חן'
§ The Sages taught: How does one dance before the bride, i.e., what does one recite while dancing at her wedding? Beit Shammai say:
(ז) מִדְּבַר־שֶׁ֖קֶר תִּרְחָ֑ק וְנָקִ֤י וְצַדִּיק֙ אַֽל־תַּהֲרֹ֔ג כִּ֥י לֹא־אַצְדִּ֖יק רָשָֽׁע׃
(7) Keep far from a false charge; do not bring death on those who are innocent and in the right, for I will not acquit the wrongdoer.
כלה כמות שהיא - ואם יש בה מום ישתקו ולא ישבחוה אי נמי ישבחוה בדבר נאה שיש בה כגון בעיניה או בידיה אם הם יפות ובית הלל אומרים ישבחוה לגמרי דכשמזכירין מה שיש בה לשבח מכלל דשאר לגנאי:
The bride as she is: And if she has a blemish, they are quiet and they do not praise it. And also (another possibility is) they praise her with something pleasant that she has - for example, [he praises her] about her eyes or her hands if they are beautiful. And Beit Hillel says that you praise her altogether, as when we mention that which she has to be praised, it implies that the rest is to be denigrated.
ישבחנו בעיניו או יגננו בעיניו - ובית שמאי סברי אף על גב דישבחנו בעיניו אין להם לחכמים לתקן להזקיק לומר שקר דהתורה אמרה מדבר שקר תרחק:
מכילתא דרבי ישמעאל משפטים - מסכתא דכספא פרשה כ
ד"א מדבר שקר תרחק, היה חבר יושב ומדבר הלכה כראוי ושמע חבירו ואמר, הרי אני פורכה וסותרה מידו וחוזר ובונה אותה, בשביל שיקרא חכם, לכך נאמר, מדבר שקר תרחק, דובר שקרים הוא זה
מנין לתלמיד שיושב לפני רבו ורואה זכות לעני וחוב לעשיר
מנין שלא ישתוק?
תלמוד לומר "מדבר שקר תרחק" (שמות כג, ז)
מנין לתלמיד שרואה את רבו שטועה בדין
שלא יאמר אמתין לו עד שיגמרנו ואסתרנו ואבננו משלי כדי שיקרא הדין על שמי
ת"ל "מדבר שקר תרחק"
From where is it derived with regard to a student who is sitting before his teacher and sees a claim that provides advantage for a poor person and disadvantage for a wealthy person that he shall not remain silent? It is derived as the verse states: “Distance yourself from a false matter.” From where is it derived with regard to a student who sees his teacher who is erring in judgment that he shall not say: I will wait for my teacher until he concludes the trial and then I will contradict him and construct a ruling of my own so that the verdict will be attributed to my name? It is derived as the verse states: “Distance yourself from a false matter.” From where is it derived with regard to a student whose teacher said to him: You know concerning me that even if one were to give me one hundred times one hundred dinars, I would not fabricate a claim. Now, I have one hundred dinars in the possession of so-and-so, to whom I lent money, but I have only one witness of the two required to testify about the loan and enable me to collect payment; from where is it derived that the student shall not join with the other witness and testify? It is derived as the verse states: “Distance yourself from a false matter” (Exodus 23:7). The Gemara asks: Is it from the verse “Distance yourself from a false matter” that this matter is derived? But isn’t he certainly lying in that case, and this is already stated, as the Merciful One states: “You shall not bear false witness against your neighbor” (Exodus 20:13)? Rather, the reference is to a case where the teacher said to him: It is certain that I have one witness, and you come and stand there beside him and do not say anything, as in that manner you do not express a lie from your mouth. Your silent presence will create the impression that I have two witnesses and lead the debtor to admit his debt. Even so, it is prohibited to do this, due to that which is stated: “Distance yourself from a false matter.” There are three halakhot with regard to a creditor: From where is it derived with regard to one who is seeking repayment from another of a debt of one hundred dinars, and there are no witnesses to that effect, that he shall not say: I will claim that he owes me two hundred dinars so that he will admit that he owes me one hundred dinars, and he will become liable to take an oath to me, the oath of one who admits to part of a claim, and on that basis I will extend the oath and compel him to take an oath with regard to a debt that he owes me from another place? It is derived as the verse states: “Distance yourself from a false matter.” From where is it derived with regard to one who is seeking repayment from another of a debt of one hundred dinars and claims that the debtor owes him two hundred dinars, that the debtor shall not say: I will completely deny his claim in court, and I will admit to him outside court so that I will not become liable to take an oath to him and he will not extend the oath and compel me to take an oath with regard to a debt that I owe him from another place? It is derived as the verse states: “Distance yourself from a false matter.” From where is it derived with regard to three who are seeking repayment from one individual for a total of one hundred dinars, that one of the three should not assume the role of a sole litigant and claim one hundred dinars, and the other two will assume the role of witnesses so that they will exact payment of one hundred dinars from the debtor and divide it among them? It is derived as the verse states: “Distance yourself from a false matter.” There are three halakhot with regard to a judge: From where is it derived with regard to two individuals who came to judgment, one dressed in rags and one dressed in a garment worth one hundred times one hundred dinars, that the judges say to the wealthy person: Dress like the poor person or dress the poor person in a garment like yours? It is derived as the verse states: “Distance yourself from a false matter.” The Gemara relates: When individuals would come before Rava bar Rav Huna for judgment he would say to them: Remove your fine shoes [puzmukaikhu] and descend for judgment, so you will not appear more distinguished than the other litigant. From where is it derived that a judge should not hear the statement of one litigant before the other litigant comes to court? It is derived as the verse states: “Distance yourself from a false matter.” From where is it derived that a litigant shall not explain the rationale behind his statements to the judge before the other litigant comes to court? It is derived as the verse states: “Distance yourself from a false matter.” Rav Kahana teaches that this halakha is derived from that which is written: “You shall not accept [lo tissa] a false report” (Exodus 23:1), which he interprets as though it is written: You shall not cause others [lo tassi] to accept a false report. The verse states: “And did that which is not good among his people” (Ezekiel 18:18). Rav says: This is referring to one who comes to court with authorization to present claims on behalf of another. And Shmuel says: This is referring to one who purchases a field concerning which there are those who contest ownership of it, as in that way, he involves himself in the disputes of others. § The mishna teaches that the oath of testimony is practiced only with regard to those fit to testify. The Gemara asks: This statement serves to exclude what person not allowed to testify who was not mentioned explicitly in the mishna? Rav Pappa said: It serves to exclude a king who, although he is neither a relative nor otherwise disqualified from testifying, does not testify in court. And Rav Aḥa bar Ya’akov said: It serves to exclude one who plays with dice, who is disqualified as a witness by rabbinic law.
וּמִנַּיִן לְתַלְמִיד שֶׁרָאָה רַבּוֹ שֶׁטּוֹעֶה בַּדִּין שֶׁלֹּא יֹאמַר אַמְתִּין לוֹ עַד שֶׁיִּגָּמֵר הַדִּין וְאֶסְתְּרֵנוּ וַאֲבִינֶנּוּ כְּדֵי שֶׁיִּקָּרֵא הַדִּין עַל שְׁמִי תַּלְמוּד לוֹמַר (שמות כג ז) "מִדְּבַר שֶׁקֶר תִּרְחָק":
From where do we know that a student who sees his teacher erring in a particular matter of judgment, should not say, "I will wait for him until the conclusion of the judgment, at which time I will point out his error. I will then construct the argument correctly, so that the judgment will be quoted in my name"? The Torah therefore says, "Distance yourself from falsehood."
תלמיד היושב לפני רבו ורואה שטועה בדין אל יאמר אשתוק עד שיגמור הדין ואסתרנו ואחזור ואבננו כדי שיקרא על שמי אלא יאמר לו דרך כבוד רבי כך וכך למדתני:
A disciple who sits before his master and notices that he errs in the law, should not say, 'I will keep silent until he completes the adjudication and [then] I will upset his decision and build up [another] decision [of my own] so that [the decision] will be called by my name,'32Sheb. 31a: ‘Whence do we know that a disciple who sees his master erring in the law should not say, I will wait until he completes (the adjudication) and (then) I will upset his decision and build up (another decision) of my own, so that the decision should be called by my name? For it is said, From a false matter keep far.’ but he should say to him in a respectful manner, 'Master, so and so you have taught me.'33Cf. the following sources: San. 99b: On the meaning of Epikoros who according to the Mishna (ibid. 90a) has no portion in the world to come, it is stated: ‘E.g., one who was sitting before his master when the discussion was directed to some other subject, and the disciple said, We said thus on the matter, instead of, Thou master has said.’ Hence, we see that it is proper for the disciple to make his statement in a respectful manner so as to give credit to his master and not to himself. Ibid. 80b-81a: ‘Samuel said to Rab Judah: You keen scholar, do not speak to your father thus (i.e., to distinctly tell him that he erred). For it has been taught: If one was (unintentionally) transgressing a precept of the Torah, his son should not say, Father you transgressed a Biblical precept, but say… Father, the following verse is written in the Torah’ (by stating the verse indirectly his father will not be put to shame). Hence, this applies much more so in the case of his master, because the accepted principle is that respect for one’s teacher takes precedence over respect for one’s father (v. B.M. 33a). Ḥag. 14b: ‘(R. Eleazar b. ‘Arak) said to him (R. Joḥanan b. Zakkai) : Master, permit me to say something before you which you have taught me.’ From the exposition that follows it appears that this was a novel interpretation that he had not heard from R. Joḥanan b. Zakkai. Nevertheless, it is a sign of respect that when one states something before his master, he should say, You have taught me. , additional references in W.G. and cf. Be’er Eliyahu a.l.
מהרש"א חידושי אגדות מסכת סנהדרין דף יד עמוד א
לא כחל ולא שרק כו'.... הרי לך העושה עצמו כפרוש ואינו פרוש מקרי צבוע כמו שעושה עצמו יפה על ידי הצבע ואינו יפה.
ולזה אמרו לא כחל כו' שאינו מן הצבועים שעושין עצמן כפרושין ככחול הזה שהוא צבע לעינים ... שמכל אלו מדות הצבועין לא היו ברבי זירא אבל יעלת חן שנושא חן מצד עצמו בלי צבע.
כן היה ר' זירא שהיה מעלה חן שהיא התורה ועיין בחידושינו פ' האשה שנתארמלה: