וְאַזְדָּא רָבָא לְטַעְמֵיהּ, דְּרָבָא אַפְּקִינְהוּ לְרַבָּנַן בְּאַרְבָּעָה כּוֹסוֹת, אַף עַל גַּב דְּאִיתַּזַּק רָבָא בַּר לֵיוַאי, לָא חַשׁ לַהּ לְמִילְּתָא, דְּאָמַר: הָהוּא מִשּׁוּם דְּאוֹתְבַן בְּפִירְקָא הֲוָה.
And Rava follows his standard line of reasoning in this regard, as Rava allowed the Sages to leave after having drunk four cups and was not concerned for their safety. Although Rava bar Livai was injured on one such occasion, Rava was not concerned that the matter had been caused by his consumption of an even number of cups, as he said: That injury occurred because Rava bar Livai challenged me during the public lecture. It is improper for a student to raise difficulties against his rabbi during a public lecture, lest the rabbi be embarrassed by his inability to answer.
אִינִי?! וְהָאָמַר רַב גִּידֵּל אָמַר רַב: כׇּל תַּלְמִיד חָכָם הַיּוֹשֵׁב לִפְנֵי רַבּוֹ וְאֵין שִׂפְתוֹתָיו נוֹטְפוֹת מַר — תִּכָּוֶינָה, שֶׁנֶּאֱמַר: ״שִׂפְתוֹתָיו שׁוֹשַׁנִּים נוֹטְפוֹת מוֹר עוֹבֵר״. אַל תִּקְרֵי ״שׁוֹשַׁנִּים״, אֶלָּא ״שֶׁשּׁוֹנִים״. אַל תִּקְרֵי ״מוֹר עוֹבֵר״, אֶלָּא ״מַר עוֹבֵר״.
The Gemara asks: Is that so, that one should introduce matters of halakha joyfully? Didn’t Rav Giddel say that Rav said: Any Torah scholar who sits before his teacher and his lips are not dripping with bitterness due to fear of his teacher, those lips shall be burned, as it is stated: “His lips are as lilies [shoshanim] dripping with flowing myrrh [notefot mor over]” (Song of Songs 5:13). He interpreted homiletically: Do not read it as shoshanim, lilies; rather, read it as sheshonim, who are studying. Likewise, do not read it as mor over, flowing myrrh; rather, read it as mar over, flowing bitterness. In other words, lips that are studying Torah must be full of bitterness.
לָא קַשְׁיָא: הָא — בְּרַבָּה, הָא — בְּתַלְמִידָא.
The Gemara explains: This is not difficult; there is no contradiction here, as this statement, which teaches that one should introduce matters of halakha joyfully, is referring to a rabbi, and that statement, which teaches that one must be filled with bitterness, is referring to a student, who must listen to his teacher with trepidation.
זֹאת אוֹמֶרֶת. בֶּן עַזַּאי חָבֵר וְתַלְמִיד הָיָה דְרִבִּי עֲקִיבָה. אִין תֵּימַר רַבֵּיהּ. אִית בַּר נַשׁ אֲמַר לְרַבֵּיהּ. הוֹאִיל וְאֵילּוּ אוֹמְרִים כָּךְ וְאֵילּוּ אוֹמְרִים כָּךְ.
The Gemara notes: That is to say that the wording of ben Azzai’s statement: Since there are those who say thus, and there are those who say thus, indicates that ben Azzai was both a colleague and a disciple of Rabbi Akiva. Although he frequently appears as his disciple, he actually reached the level of a disciple-colleague. The Gemara asks: How is this evident? If you say that Rabbi Akiva was only his teacher, is there anyone who says about his teacher: Since there are those who say thus, and there are those who say thus? This wording implies that ben Azzai related to the disputants as equals, and this would have been inappropriate had ben Azzai only been Rabbi Akiva’s disciple, and so he must also have been his disciple-colleague.
רִבִּי אָבוּן בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק שָׁמַע לָהּ מִן הָדָא. אָמַר לוֹ בֶּן עַזַּאי. עַל חֲלוּקִין אֲנוּ מִצְטָעֲרִין אֶלָּא שֶׁבָּאתָה לַחֲלוֹק עָלֵינוּ אֶת הַשָּׁוִין. זֹאת אוֹמֶרֶת. בֶּן עַזַּאי חָבֵר וְתַלְמִיד הָוָה לְרִבִּי עֲקִיבָה. אִין תֵּימַר רַבֵּיהּ. אִית בַּר נַשׁ אֲמַר לְרַבֵּיהּ. אֶלָּא שֶׁבָּאתָ לַחֲלוֹק עָלִינוּ
Rabbi Avun in the name of Rabbi Shmuel bar Rav Yitzḥak learned that ben Azzai was a disciple-colleague of Rabbi Akiva from the following: After bringing two cases about which Beit Shammai and Beit Hillel disagree, the Mishna brings another case where Beit Shammai and Beit Hillel agree but Rabbi Akiva disagrees with the two of them. The Mishna then states that ben Azzai said to Rabbi Akiva: We are already sufficiently troubled by the cases about which Beit Shammai and Beit Hillel disagree, and you come now to dispute that about which they agree. That is to say that ben Azzai was both a colleague and a disciple of Rabbi Akiva. For if you say that Rabbi Akiva was only his teacher, is there anyone who says to his teacher: And you come now to dispute that about which they agree? Rather, infer from here that ben Azzai was also Rabbi Akiva’s colleague.
רִבִּי חוֹנִייָה דִבְרַת חַווְרָן רִבִּי בָּא בַּר זַבְדָּא בְּשֵׁם רִבִּי שִׁמְעוֹן בַּר חַלְפוּתָא. שֶׁלְפָּרָה בִּשְׁתֵּי סְלָעִים וּמֶחֱצָה. וְאִית דְּמַפְקִין לִישְׁנָא. בָּעֲשָׂרָה (זִין) [זוּז].
Rabbi Ḥunya from the city of Berat Ḥavrin said that Rabbi Ba, son of Zavda, said in the name of Rabbi Shimon ben Ḥalafta: The crimson strip of the red heifer is of two and a half sela. Some expressed his statement using the language: Of ten zuz. This is the equivalent of two and a half sela; however, it is important to quote one’s teacher using the identical language that his teacher used.
תַּרְגְּמַהּ רַב שְׁמוּאֵל בַּר פָּפָּא קַמֵּיהּ דְּרַב אַדָּא: כְּדֵי שֶׁיִּתְכַּסֶּה בּוֹ רַבּוֹ. וְהָתַנְיָא: הַמְהַלֵּךְ כְּנֶגֶד רַבּוֹ — הֲרֵי זֶה בּוּר, אֲחוֹרֵי רַבּוֹ — הֲרֵי זֶה מִגַּסֵּי הָרוּחַ! דְּמַצְדֵּד אַצְדּוֹדֵי.
Rav Shmuel bar Pappa interpreted it before Rav Adda: He does not walk next to his teacher as an equal, but walks slightly behind him so that he is slightly obscured by his teacher. The Gemara asks: But wasn’t it taught in a baraita: One who walks next to his teacher is a boor; one who walks behind his teacher, allowing his teacher to walk before him, is among the arrogant. The Gemara answers: He does not walk directly beside him but slightly to his side and slightly behind his teacher.
כִּדְתַנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: לֹא מֵתוּ בְּנֵי אַהֲרֹן אֶלָּא עַל שֶׁהוֹרוּ הֲלָכָה בִּפְנֵי מֹשֶׁה רַבָּן. מַאי דְּרוּשׁ? ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ״ — אַף עַל פִּי שֶׁהָאֵשׁ יוֹרֶדֶת מִן הַשָּׁמַיִם, מִצְוָה לְהָבִיא מִן הַהֶדְיוֹט.
The Gemara answers: They were not punished for their entry into the sacred place but for a different reason, as it was taught in a baraita that Rabbi Eliezer says: Aaron’s sons died only because they taught a halakha before Moses their teacher; they should have asked him for his ruling, but they neglected to do so. The Gemara asks: What did they interpret from the verse that led them to enter the sacred place with fire? The verse states: “And the sons of Aaron the priest shall put fire upon the altar” (Leviticus 1:7), which indicates that although fire descends from the heavens, it is a mitzva to bring man-made fire. To fulfill this mitzva, Aaron’s sons entered and brought fire to the altar. Although their ruling was in accordance with the halakha, they incurred the death penalty for failing to ask Moses.
וְכֵן תַּלְמִיד הַנִּפְטָר מֵרַבּוֹ לֹא יַחֲזִיר פָּנָיו וְיֵלֵךְ, אֶלָּא מְצַדֵּד פָּנָיו וְהוֹלֵךְ. כִּי הָא דְּרַבִּי אֶלְעָזָר כַּד הֲוָה מִיפְּטַר מִינֵּיהּ דְּרַבִּי יוֹחָנָן, כַּד הֲוָה בָּעֵי רַבִּי יוֹחָנָן לְסַגּוֹיֵי, הֲוָה גָּחֵין קָאֵי רַבִּי אֶלְעָזָר אַדּוּכְתֵּיהּ עַד דַּהֲוָה מִיכַּסֵּי רַבִּי יוֹחָנָן מִינֵּיהּ.
And likewise, a student who takes leave of his teacher should not turn his face and walk but turn his face sideways and walk. This is in accordance with that practice of Rabbi Elazar when he took leave of his teacher, Rabbi Yoḥanan. When Rabbi Yoḥanan wanted to leave him, Rabbi Elazar would bend down and stand in his place as a sign of respect and humility, until Rabbi Yoḥanan disappeared from his sight; only then would Rabbi Elazar turn to leave.
וְכַד הֲוָה בָּעֵי רַבִּי אֶלְעָזָר לְסַגּוֹיֵי, הֲוָה קָא אָזֵיל לַאֲחוֹרֵיהּ עַד דְּמִכַּסֵּי מִינֵּיהּ דְּרַבִּי יוֹחָנָן. רָבָא כַּד הֲוָה מִיפְּטַר מִינֵּיהּ דְּרַב יוֹסֵף, הֲוָה אָזֵיל לַאֲחוֹרֵיהּ עַד דְּמִנַּגְּפָן כַּרְעֵיהּ וּמִתַּוְּוסָן אִסְקוּפָּתָא דְּבֵי רַב יוֹסֵף דְּמָא.
And when Rabbi Elazar wanted to leave, he would walk backward until he disappeared from Rabbi Yoḥanan’s sight, and only then would he walk normally, so as not to turn his back on his teacher. The Gemara further relates: When Rava took leave of Rav Yosef, he would walk backward, paying no attention to the obstacles in his path, until his legs were bruised and the threshold of Rav Yosef’s house was bloodied from Rava’s wounds.
תָּנוּ רַבָּנַן: הַהוֹלֵךְ לְהַקְבִּיל פְּנֵי אָבִיו אוֹ פְּנֵי רַבּוֹ, אוֹ פְּנֵי מִי שֶׁגָּדוֹל מִמֶּנּוּ — עוֹבֵר עַד צַוָּארוֹ בְּמַיִם וְאֵינוֹ חוֹשֵׁשׁ.
§ The Sages taught: One who goes to greet his father or his teacher, or to greet one who is greater than him in wisdom, and has to cross a river on the way, may cross the water until his neck is in the water, and he need not be concerned that he is violating the prohibition against bathing on Yom Kippur.
הִגִּיעַ חַמָּה לַחֲצִי הַסּוּכָּה, אָמַר לוֹ: מַהוּ שֶׁאֶפְרוֹשׂ עָלֶיהָ סָדִין? אָמַר לוֹ: אֵין לְךָ כׇּל שֵׁבֶט וְשֵׁבֶט מִיִּשְׂרָאֵל שֶׁלֹּא יָצְאוּ מִמֶּנּוּ נְבִיאִים. שֵׁבֶט יְהוּדָה וּבִנְיָמִין הֶעֱמִידוּ מְלָכִים עַל פִּי נְבִיאִים. הִגִּיעַ חַמָּה לְמַרְגְּלוֹתָיו שֶׁל רַבִּי אֱלִיעֶזֶר, נָטַל יוֹחָנָן סָדִין וּפֵירַשׂ עָלֶיהָ, הִפְשִׁיל רַבִּי אֱלִיעֶזֶר טַלִּיתוֹ לַאֲחוֹרָיו וְיָצָא. לֹא מִפְּנֵי שֶׁהִפְלִיגוֹ בִּדְבָרִים, אֶלָּא מִפְּנֵי שֶׁלֹּא אָמַר דָּבָר שֶׁלֹּא שָׁמַע מִפִּי רַבּוֹ לְעוֹלָם.
In the meantime, the sun reached directly over the midpoint of the roofing of the sukka. Once again, Rabbi Yoḥanan said to him: What is the halakha; may I spread a sheet over it? Rabbi Eliezer again evaded the question and said to him: There is no tribe of Israel from which prophets did not emerge. And the tribes of Judah and Benjamin were unique because they established kings according to prophets, as Saul and David were anointed by the prophet Samuel. At that point, the light of the sun reached the feet of Rabbi Eliezer. Yoḥanan took a sheet and spread it over the sukka. Rabbi Eliezer slung his cloak over his shoulder behind him and emerged from the sukka because he did not want to permit doing so. The Gemara comments: Rabbi Eliezer conducted himself in that manner not because he was seeking to avoid answering by diverting his attention with his words, but because Rabbi Eliezer never said a matter that he did not hear from his teacher.
אָמְרוּ לוֹ: כׇּל דְּבָרֶיךָ אֵינָן אֶלָּא מִפִּי הַשְּׁמוּעָה! אָמַר לָהֶם: הִזְקַקְתּוּנִי לוֹמַר דָּבָר שֶׁלֹּא שָׁמַעְתִּי מִפִּי רַבּוֹתַי. מִיָּמַי לֹא קְדָמַנִי אָדָם בְּבֵית הַמִּדְרָשׁ, וְלֹא יָשַׁנְתִּי בְּבֵית הַמִּדְרָשׁ לֹא שֵׁינַת קֶבַע וְלֹא שֵׁינַת עֲרַאי, וְלֹא הִנַּחְתִּי אָדָם בְּבֵית הַמִּדְרָשׁ וְיָצָאתִי, וְלֹא שַׂחְתִּי שִׂיחַת חוּלִּין, וְלֹא אָמַרְתִּי דָּבָר שֶׁלֹּא שָׁמַעְתִּי מִפִּי רַבִּי מֵעוֹלָם.
They said to him: Are all the matters that you know only from what you heard? Don’t you say any matters on your own? He said to them: Now you forced me to say a matter that I did not hear from my teachers, as I must describe my character traits and the manner in which I conduct myself. In all my days, no person ever preceded me into the study hall, as I am always first to arrive; and I never slept in the study hall, neither substantial sleep nor a brief nap; and I never left anyone in the study hall and exited, as I was always last to leave; and I never engaged in idle conversation; rather, I discussed only necessary matters or matters of Torah; and I never said anything that I did not hear from my teacher. That is why he did not answer those questions that his teacher did not address.
וּכְבָר הָיָה רַבִּי יִשְׁמָעֵאל וְרַבִּי עֲקִיבָא וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מְהַלְּכִין בַּדֶּרֶךְ, וְלֵוִי הַסַּדָּר וְרַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מְהַלְּכִין אַחֲרֵיהֶן. נִשְׁאֲלָה שְׁאֵלָה זוֹ בִּפְנֵיהֶם: מִנַּיִין לְפִקּוּחַ נֶפֶשׁ שֶׁדּוֹחֶה אֶת הַשַּׁבָּת?
§ The Gemara relates: It once happened that Rabbi Yishmael, and Rabbi Akiva, and Rabbi Elazar ben Azarya were walking on the road, and Levi HaSadar and Rabbi Yishmael, son of Rabbi Elazar ben Azarya, were walking respectfully behind them, since they were younger and did not walk alongside their teachers. This question was asked before them: From where is it derived that saving a life overrides Shabbat?
יָתֵיב אַבָּיֵי וְקָא קַשְׁיָא לֵיהּ: וְכִי עוֹשִׂין גְּרָף שֶׁל רְעִי לְכַתְּחִלָּה? אַדְּהָכִי נְפַל בֵּי רִחְיָא דְאַבָּיֵי. אָמַר: תֵּיתֵי לִי דַּעֲבַרִי אַדְּמַר.
Abaye sat and examined the matter and posed a difficulty: And may one initiate a situation of a container of excrement, i.e., may one intentionally place any repulsive matter into a situation which will bother him and will then have to be removed, ab initio? In the meantime, as he was deliberating the issue, Abaye’s millhouse collapsed. He said: I had this coming to me for having gone against the words of my master, Rabba, by not following his ruling unquestioningly.
וְאָמַר רַבִּי יִצְחָק: חַיָּיב אָדָם לְהַקְבִּיל פְּנֵי רַבּוֹ בָּרֶגֶל, שֶׁנֶּאֱמַר: ״מַדּוּעַ אַתְּ הוֹלֶכֶת אֵלָיו הַיּוֹם לֹא חֹדֶשׁ וְלֹא שַׁבָּת״, מִכְּלָל דִּבְחֹדֶשׁ וְשַׁבָּת אִיבְּעִי לַהּ לְמֵיזַל.
The Gemara cites two more statements in the name of Rabbi Yitzḥak, relating to the Festivals: And Rabbi Yitzḥak said: A person is obligated to go out and greet his teacher on a Festival, as it is stated that the husband of the Shunamite woman asked, when she was readying herself to go to the prophet: “Why will you go to him today; it is neither the New Moon nor Shabbat” (II Kings 4:23). By inference, we learn that on the New Moon and on Shabbat, which in this context means a Festival that is a day of rest, she was required to go.
חוּלְדָּה, דִּכְתִיב: ״וַיֵּלֶךְ חִלְקִיָּהוּ הַכֹּהֵן וַאֲחִיקָם וְעַכְבּוֹר וְגוֹ׳״. וּבְמָקוֹם דְּקָאֵי יִרְמְיָה הֵיכִי מִתְנַבְּיָא אִיהִי? אָמְרִי בֵּי רַב מִשְּׁמֵיהּ דְּרַב: חוּלְדָּה קְרוֹבַת יִרְמְיָה הָיְתָה, וְלֹא הֲוָה מַקְפִּיד עָלֶיהָ.
Huldah was a prophetess, as it is written: “So Hilkiah the priest and Ahikam and Achbor and Shaphan and Asaiah went to Huldah the prophetess” (II Kings 22:14) as emissaries of King Josiah. The Gemara asks: But if Jeremiah was found there, how could she prophesy? Out of respect for Jeremiah, who was her superior, it would have been fitting that she not prophesy in his presence. The Sages of the school of Rav say in the name of Rav: Huldah was a close relative of Jeremiah, and he did not object to her prophesying in his presence.
וְאָמַר רַבִּי אֲבָהוּ: מִנַּיִן לָרַב שֶׁלֹּא יֵשֵׁב עַל גַּבֵּי מִטָּה וְיִשְׁנֶה לְתַלְמִידוֹ עַל גַּבֵּי קַרְקַע, שֶׁנֶּאֱמַר: ״וְאַתָּה פֹּה עֲמֹד עִמָּדִי״.
And Rabbi Abbahu also said: From where is it derived that the teacher should not sit on a couch and teach his disciple while he is sitting on the ground? It is as it is stated: “But as for you, stand here with Me,” which indicates that the teacher and his disciples should be in the same position.
וְאָמַר עוּלָּא: לִשְׁתַּמַּשׁ אִינִישׁ בְּמַאן דְּתָנֵי אַרְבְּעָה, וְלָא לִשְׁתַּמַּשׁ בְּמַאן דְּמַתְנֵי אַרְבְּעָה. כִּי הָא דְּרֵישׁ לָקִישׁ הֲוָה אָזֵיל בְּאוֹרְחָא מְטָא עוּרְקְמָא דְמַיָּא, אֲתָא הָהוּא גַּבְרָא אַרְכְּבֵיהּ אַכַּתְפֵּיהּ וְקָא מְעַבַּר לֵיהּ. אֲמַר לֵיהּ: קְרֵית? אֲמַר לֵיהּ: קָרֵינָא. תְּנֵית? תָּנֵינָא אַרְבָּעָה סִידְרֵי מִשְׁנָה. אֲמַר לֵיהּ: פְּסַלְתְּ לָךְ אַרְבְּעָה טוּרֵי וְטָעֲנַתְּ בַּר לָקִישׁ אַכַּתְפָּךְ?! שְׁדִי בַּר לָקִישָׁא בְּמַיָּא!
And Ulla said: It is better that a person should be served by one who studies four orders of the Mishna, and he should not allow himself to be served by one who teaches to others four orders of the Mishna, as in that case of Reish Lakish. He was traveling along the road when he reached a deep puddle of water. A certain man came and placed him upon his shoulders and began transferring him to the other side. Reish Lakish said to him: Have you read the Bible? He said to him: I have read it. He then asked: Have you studied the Mishna? He answered him: I have studied four orders of the Mishna. Reish Lakish then said to him: You have hewn these four mountains and yet you bear the weight of the son of Lakish upon your shoulders? It is inappropriate for you to carry me; throw the son of Lakish into the water.
אֲמַר לֵיהּ: נִיחָא לִי דַּאֲשַׁמְּעֵיהּ לְמָר. אִי הָכִי, גְּמוֹר מִינִּי הָא מִלְּתָא דְּאָמַר רַבִּי זֵירָא: בְּנוֹת יִשְׂרָאֵל הֵן הֶחֱמִירוּ עַל עַצְמָן שֶׁאֲפִילּוּ רוֹאוֹת טִיפַּת דָּם כְּחַרְדָּל יוֹשְׁבוֹת עָלָיו שִׁבְעָה נְקִיִּים.
The man said to Reish Lakish: It is pleasing for me to serve the Master in this way. Reish Lakish said to him: If so, learn from me this matter that Rabbi Zeira said. In this way you will be considered my disciple, and it will then be appropriate for you to serve me. Jewish women were strict upon themselves in that even if they see a spot of menstrual blood that is only the size of a mustard seed they wait on its account seven clean days before immersing themselves in a ritual bath to purify themselves.
רַבִּי יַנַּאי הֲוָה לֵיהּ הָהוּא תַּלְמִידָא דְּכׇל יוֹמָא הֲוָה מַקְשֵׁי לֵיהּ, בְּשַׁבְּתָא דְרִיגְלָא לָא הֲוָה מַקְשֵׁי לֵיהּ,
Rabbi Yannai had a certain student who would raise difficulties with his teachings every day as they were learning. On Shabbat of a Festival, when the broader public would come to hear the lesson, the student would not raise any difficulties, lest Rabbi Yannai lack an immediate answer and suffer embarrassment.
קָרֵי עֲלֵיהּ: ״וְשָׂם דֶּרֶךְ אַרְאֶנּוּ בְּיֵשַׁע אֱלֹהִים״.
Rabbi Yannai read this verse about him: “And to him who orders his way, I will show the salvation of God” (Psalms 50:23), for he considered his conduct and determined when it was inappropriate to challenge his master.
רַבִּי יוֹנָתָן בֶּן עַסְמַיי וְרַבִּי יְהוּדָה בֶּן גֵּרִים תָּנוּ פָּרָשַׁת נְדָרִים בֵּי רַבִּי שִׁמְעוֹן בֶּן יוֹחַי, אִיפְּטוּר מִינֵּיהּ בְּאוּרְתָּא. לְצַפְרָא הֲדוּר וְקָא מִפַּטְרִי מִינֵּיהּ. אֲמַר לְהוּ: וְלָאו אִיפַּטְרִיתוּ מִינַּי בְּאוּרְתָּא?
The Gemara relates that Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, studied the portion dealing with oaths in the study hall of Rabbi Shimon ben Yoḥai. After completing their studies, the disciples took leave of their master in the evening, but did not yet leave the city. In the morning they went back and took leave of him a second time. He said to them: Did you not already take leave of me yesterday in the evening?
אֲמַרוּ לֵיהּ: לִמַּדְתָּנוּ רַבֵּינוּ תַּלְמִיד שֶׁנִּפְטָר מֵרַבּוֹ וְלָן בְּאוֹתָהּ הָעִיר, צָרִיךְ לִיפָּטֵר מִמֶּנּוּ פַּעַם אַחֶרֶת, שֶׁנֶּאֱמַר: ״בַּיּוֹם הַשְּׁמִינִי שִׁלַּח אֶת הָעָם וַיְבָרֲכוּ אֶת הַמֶּלֶךְ״, וּכְתִיב: ״וּבְיוֹם עֶשְׂרִים וּשְׁלֹשָׁה לַחֹדֶשׁ הַשְּׁבִיעִי שִׁלַּח אֶת הָעָם״!
They said to him: You have taught us, our teacher, that a disciple who takes leave of his teacher and then stays overnight in the same city must take leave of him an additional time, as it is stated at the conclusion of the dedication of the Temple: “On the eighth day he sent the people away, and they blessed the king” (I Kings 8:66), and elsewhere it is written: “And on the twenty-third day of the seventh month he sent the people away” (II Chronicles 7:10). The eighth day in the verse is referring to the Eighth Day of Assembly, the twenty-second of the month of Tishrei, yet it says that he sent the people away on the next day, the twenty-third of the month.
אֶלָּא, מִכָּאן לְתַלְמִיד הַנִּפְטָר מֵרַבּוֹ וְלָן בְּאוֹתָהּ הָעִיר, צָרִיךְ לִיפָּטֵר מִמֶּנּוּ פַּעַם אַחֶרֶת.
Rather, it can be derived from here that a disciple who takes leave of his teacher and then stays overnight in the same city must take leave of him an additional time, just as the Jewish people took leave of Solomon an additional time on the day after the Festival, on the twenty-third of Tishrei.
כׇּל יוֹמָא הֲוָה מְלַוִי לֵיהּ מָר עוּקְבָא לִשְׁמוּאֵל עַד אוּשְׁפִּיזֵיהּ. יוֹמָא חַד אִיטְּרִיד בְּדִינֵיהּ הֲוָה אָזֵיל שְׁמוּאֵל בָּתְרֵיהּ. כִּי מְטָא לְבֵיתֵיהּ, אָמַר לֵיהּ: לָא נְגַהּ לָךְ? לִישְׁרֵי לִי מָר בְּתִיגְרֵיהּ! יְדַע דִּנְקַט מִילְּתָא בְּדַעְתֵּיהּ, נְהַג נְזִיפוּתָא בְּנַפְשֵׁיהּ חַד יוֹמָא.
Every day, Mar Ukva would accompany Shmuel to his lodgings, in the manner that a student would show honor toward his teacher. One day, Mar Ukva was so heavily preoccupied with a case that had been brought before him for judgment that he did not realize that Shmuel was walking behind him to show him respect due to his position as the Exilarch. When Mar Ukva reached his home, Shmuel said to him: Is it not enough for you that I accompanied you until here? Release me, Master, from my obligation, so that I may return home. Mar Ukva understood that Shmuel had taken the matter to heart and was insulted. Therefore, he conducted himself as if he had been admonished, for one day as a self-imposed punishment.
אָמַר רַבִּי לֵוִי: כׇּל דְּמוֹתֵיב מִלָּה קַמֵּיהּ רַבֵּיהּ — אָזֵיל לִשְׁאוֹל בְּלֹא וָלָד, שֶׁנֶּאֱמַר: ״וַיַּעַן יְהוֹשֻׁעַ בִּן נוּן מְשָׁרֵת מֹשֶׁה מִבְּחוּרָיו וַיֹּאמַר אֲדוֹנִי מֹשֶׁה כְּלָאֵם״.
With regard to this same issue, Rabbi Levi said: Whoever answers a word in the presence of his teacher will go down to the netherworld childless, as it is stated: “And Joshua bin Nun, the minister of Moses from his youth, answered and said: My lord Moses, shut them in” (Numbers 11:28). Since he spoke to his teacher out of turn, he was punished by remaining childless.
כִּי נָח נַפְשֵׁיהּ דְּרַבִּי יוֹחָנָן, יָתֵיב רַבִּי אַמֵּי שִׁבְעָה וּשְׁלֹשִׁים. אָמַר רַבִּי אַבָּא בְּרֵיהּ דְּרַבִּי חִיָּיא בַּר אַבָּא: רַבִּי אַמֵּי דַּעֲבַד — לְגַרְמֵיהּ הוּא דַּעֲבַד, דְּהָכִי אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: אֲפִילּוּ רַבּוֹ שֶׁלִּימְּדוֹ חׇכְמָה — אֵינוֹ יוֹשֵׁב עָלָיו אֶלָּא יוֹם אֶחָד.
It was further related that when Rabbi Yoḥanan passed away, Rabbi Ami sat in mourning for him for seven days and for thirty days as though he had lost a close relative. Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: What Rabbi Ami did, he did on his own, but this practice does not reflect the halakha. For Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said as follows: Even for the death of his teacher who taught him wisdom, one sits in mourning over him for only one day and no more.
וְאֵלּוּ קְרָעִין שֶׁאֵין מִתְאַחִין: הַקּוֹרֵעַ עַל אָבִיו וְעַל אִמּוֹ, וְעַל רַבּוֹ שֶׁלִּימְּדוֹ תּוֹרָה, וְעַל נָשִׂיא וְעַל אָב בֵּית דִּין, וְעַל שְׁמוּעוֹת הָרָעוֹת, וְעַל בִּרְכַּת הַשֵּׁם, וְעַל סֵפֶר תּוֹרָה שֶׁנִּשְׂרַף, וְעַל עָרֵי יְהוּדָה וְעַל הַמִּקְדָּשׁ וְעַל יְרוּשָׁלַיִם. וְקוֹרֵעַ עַל מִקְדָּשׁ, וּמוֹסִיף עַל יְרוּשָׁלַיִם.
And these are the rents of mourning that may never be properly mended: One who rends his garments for the death his father, or for his mother, or for his teacher who taught him Torah, or for the Nasi, or for the president of the court; or upon hearing evil tidings; or hearing God’s name being blessed, which is a euphemism for hearing God’s name being cursed; or when a Torah scroll has been burned; or upon seeing the cities of Judea that were destroyed or the destroyed Temple or Jerusalem in ruins. This is the way one conducts himself when approaching Jerusalem when it lies in ruin: He first rends his garments for the Temple and then extends the rent for Jerusalem.
שְׁמַע מִינַּהּ תְּלָת. שְׁמַע מִינַּהּ: בַּעַל נַעֲשֶׂה שָׁלִיחַ לַחֲרָטַת אִשְׁתּוֹ. וּשְׁמַע מִינַּהּ: לָא שְׁרֵי לְמִישְׁרֵי נִדְרָא בְּאַתְרָא דְרַבֵּיהּ. וּשְׁמַע מִינַּהּ: כִּי מְכַנְּפִין שַׁפִּיר דָּמֵי.
The Gemara comments: Learn from this incident three halakhot: Learn from this that a husband can become an agent to express his wife’s regret. And learn from this that a Sage is not permitted to dissolve a vow in the location of his teacher, which is why Ravina, a distinguished Sage, did not dissolve the vow without consulting Rav Ashi. And learn from this that when three people were already assembled, it seems well for a husband to serve as an agent to express his wife’s regret, but if the three people were not yet assembled he cannot serve as her agent.
תָּנָא: אֵיזוֹהִי קִימָה שֶׁיֵּשׁ בָּהּ הִידּוּר – הֱוֵי אוֹמֵר זֶה אַרְבַּע אַמּוֹת. אָמַר אַבָּיֵי: לָא אֲמַרַן אֶלָּא בְּרַבּוֹ שֶׁאֵינוֹ מוּבְהָק, אֲבָל בְּרַבּוֹ הַמּוּבְהָק – מְלֹא עֵינָיו.
§ A Sage taught: What is the type of standing that indicates reverence? You must say that this applies when it is clear that one is standing in the elder’s honor, which is within four cubits of him. Abaye said: We said this halakha, that one must stand within four cubits of the elder, only with regard to one who is not his primary teacher; but for his primary teacher he must stand when he is within his range of vision, i.e., as soon as he sees him, even if he is more than four cubits away.
אָמַר רַבִּי אֶלְעָזָר: כׇּל תַּלְמִיד חָכָם שֶׁאֵין עוֹמֵד מִפְּנֵי רַבּוֹ נִקְרָא רָשָׁע, וְאֵינוֹ מַאֲרִיךְ יָמִים, וְתַלְמוּדוֹ מִשְׁתַּכֵּחַ, שֶׁנֶּאֱמַר: ״וְטוֹב לֹא יִהְיֶה לָרָשָׁע וְלֹא יַאֲרִיךְ יָמִים כַּצֵּל אֲשֶׁר אֵינֶנּוּ יָרֵא מִלִּפְנֵי הָאֱלֹהִים״, מוֹרָא זוֹ אֵינִי יוֹדֵעַ מַהוּ – כְּשֶׁהוּא אוֹמֵר ״וְיָרֵאתָ מֵאֱלֹהֶיךָ״ – הֲרֵי מוֹרָא זוֹ קִימָה.
§ Rabbi Elazar said: Any Torah scholar who does not stand before his teacher is called wicked, and he will not live a long life, and his studies will be forgotten, as it is stated: “But it shall not be well for the wicked, neither shall he prolong his days, which are as a shadow, because he does not fear before [millifnei] God” (Ecclesiastes 8:13). This fear mentioned in the verse, I do not know what it is. When the verse states: “And you shall revere the face [penei] of an elder, and you shall fear your God” (Leviticus 19:32), one can deduce that this fear mentioned in the verse is referring to standing. Consequently, this verse teaches with regard to one who does not stand that he is called wicked, he will not live a long life, and his studies will be forgotten, as indicated by the phrase: “It shall not be well.”
R. Elazar reads a verse in Kohelet in light of the verse about standing before a sage in Leviticus. Both contain the phrase “fear God” and while other verses talk about fearing God in the context of other mitzvoth (not having false weights, and not lending to other Jews with interest) only these two verses use the word “pene.” The verse about rising reads “מפני שיבה” and the verse in Kohelet says, “מלפני אלוהים.”
R. Elazar derives that he will forget his Talmud from the phrase “Good (tov) will not be”—“good” is a code word for Torah, as in the phrase, “For I have given you a good teaching.”
R. Elazar derives that he will forget his Talmud from the phrase “Good (tov) will not be”—“good” is a code word for Torah, as in the phrase, “For I have given you a good teaching.”
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״.
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).
אָמַר רַב חִסְדָּא: כׇּל הַחוֹלֵק עַל רַבּוֹ כְּחוֹלֵק עַל הַשְּׁכִינָה, שֶׁנֶּאֱמַר: ״בְּהַצֹּתָם עַל ה׳״. אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: כָּל הָעוֹשֶׂה מְרִיבָה עִם רַבּוֹ כְּעוֹשֶׂה עִם שְׁכִינָה, שֶׁנֶּאֱמַר: ״הֵמָּה מֵי מְרִיבָה אֲשֶׁר רָבוּ בְנֵי יִשְׂרָאֵל אֶת ה׳״.
Rav Ḥisda says: Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated with regard to Dathan and Abiram: “When they strove against the Lord” (Numbers 26:9), although their dispute was with Moses. Rabbi Ḥama, son of Rabbi Ḥanina, says: Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated: “These are the waters of Meribah, where the children of Israel quarreled with the Lord” (Numbers 20:13), although their quarrel was with Moses.
אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא: כׇּל הַמִּתְרַעֵם עַל רַבּוֹ כְּאִילּוּ מִתְרַעֵם עַל הַשְּׁכִינָה, שֶׁנֶּאֱמַר: ״לֹא עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי אִם עַל ה׳״. אָמַר רַבִּי אֲבָהוּ: כׇּל הַמְהַרְהֵר אַחַר רַבּוֹ כְּאִילּוּ מְהַרְהֵר אַחַר שְׁכִינָה, שֶׁנֶּאֱמַר: ״וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה״.
Rabbi Ḥanina bar Pappa says: Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated: “Your murmurings are not against us, but against the Lord” (Exodus 16:8). Rabbi Abbahu says: Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated: “And the people spoke against God, and against Moses” (Numbers 21:5). The verse likens God and Moses with regard to this matter.