גופא אמר רב יהודה אמר שמואל שלשת אלפים הלכות נשתכחו בימי אבלו של משה אמרו לו ליהושע שאל א"ל (דברים ל, יב) לא בשמים היא אמרו לו לשמואל שאל אמר להם אלה המצות שאין הנביא רשאי לחדש דבר מעתה אמר ר' יצחק נפחא אף חטאת שמתו בעליה נשתכחה בימי אבלו של משה אמרו לפנחס שאל אמר ליה לא בשמים היא א"ל לאלעזר שאל אמר להם אלה המצות שאין נביא רשאי לחדש דבר מעתה אמר רב יהודה אמר רב בשעה שנפטר משה רבינו לגן עדן אמר לו ליהושע שאל ממני כל ספיקות שיש לך אמר לו רבי כלום הנחתיך שעה אחת והלכתי למקום אחר לא כך כתבת בי (שמות לג, יא) ומשרתו יהושע בן נון נער לא ימיש מתוך האהל מיד תשש כחו של יהושע ונשתכחו ממנו שלש מאות הלכות ונולדו לו שבע מאות ספיקות ועמדו כל ישראל להרגו אמר לו הקב"ה לומר לך אי אפשר לך וטורדן במלחמה שנאמר (יהושע א, א) ויהי אחרי מות משה עבד ה' ויאמר ה' וגו' במתניתין תנא אלף ושבע מאות קלין וחמורין וגזירות שוות ודקדוקי סופרים נשתכחו בימי אבלו של משה אמר רבי אבהו אעפ"כ החזירן עתניאל בן קנז מתוך פלפולו שנאמר (יהושע טו, יז) וילכדה עתניאל בן קנז אחי כלב (הקטן ממנו) [ויתן לו את עכסה בתו לאשה] ולמה נקרא שמה עכסה שכל הרואה אותה כועס על אשתו
The Gemara returns to the matter itself. Rav Yehuda says that Shmuel says: Three thousand halakhot were forgotten during the days of mourning for Moses. The Jewish people said to Joshua: Ask for guidance from Heaven so that you can reacquire the forgotten halakhot. Joshua said to them: “It is not in heaven” (Deuteronomy 30:12). Once the Torah was given on Sinai, the Sages of each generation must determine the halakha. No new halakhot may be added or subtracted by heavenly instruction or through prophecy. Many years later the Jewish people again said to Samuel: Ask for halakhic guidance from Heaven. He said to them: This is not possible, as the Torah states: “These are the commandments that the Lord commanded Moses to tell the children of Israel at Mount Sinai” (Leviticus 27:34). The word “these” indicates that from now on a prophet is not permitted to introduce any new element related to the Torah and its mitzvot through prophecy. With regard to the topic of the chapter, Rabbi Yitzḥak Nappaḥa says: Also, the halakha of a sin offering whose owner has died was one of those forgotten during the days of mourning for Moses. At the time of Moses’ death, the people said to Pinehas: Ask for halakhic guidance from Heaven so that you can relearn the forgotten halakhot. Pinehas said to them: “It is not in heaven” (Deuteronomy 30:12). The people said to Elazar: Ask for halakhic guidance from God. He said to them that the verse states: “These are the commandments,” to teach that a prophet is not permitted to introduce any new element from now on. § Rav Yehuda says that Rav says: Just before the time when Moses, our teacher, left this world and went to the Garden of Eden, he said to Joshua: Ask from me all the cases of uncertainty in matters of halakha that you have, so that I can clarify them for you. Joshua said to him: My teacher, did I ever leave you for even one moment and go to another place? Didn’t you write this about me in the Torah: “But his minister, Joshua, son of Nun, a young man, did not depart out of the tent” (Exodus 33:11)? If I would have had any case of uncertainty I would have asked you earlier. Immediately after he said this, Joshua’s strength weakened, and three hundred halakhot were forgotten by him, and seven hundred cases of uncertainty emerged before him, and the entire Jewish people arose to kill him, as he was unable to teach them the forgotten halakhot. The Holy One, Blessed be He, said to Joshua: It is impossible to tell you these halakhot, as the Torah is not in Heaven. But to save yourself from the Jewish people who want to kill you, go and exhaust them in war, so that they will leave you alone. As it is stated: “Now it came to pass after the death of Moses, the servant of the Lord, that the Lord spoke to Joshua, son of Nun, Moses’ minister, saying: Moses My servant is dead, now therefore arise, go over this Jordan” (Joshua 1:1–2). This shows that immediately after the death of Moses, God commanded Joshua to lead the nation into battle. § It is taught in a baraita: One thousand and seven hundred a fortiori inferences, and verbal analogies, and minutiae of the scribes were forgotten during the days of mourning for Moses. Rabbi Abbahu says: Even so, Othniel, son of Kenaz, restored them through his sharp mind [pilpulo], as it is stated: “And Caleb said: To he who smites Kiriath Sefer, and takes it, to him will I give Achsah my daughter as a wife. And Othniel, son of Kenaz, the brother of Caleb, took it; and he gave him Achsah his daughter as a wife” (Joshua 15:16–17).The name “Kiriath Sefer,” which literally means the village of the book, is homiletically interpreted as a reference to those parts of the Torah that were forgotten, while the phrase “took it” is referring to Othniel’s acumen and learning. The baraita adds: And why is she called Achsah? The reason is that anyone who sees her became angry [ko’es] about his own wife, who was not as beautiful as Achsah.
ת"ר (תהילים קלג, ב) כשמן הטוב היורד על הראש וגו' כמין שתי טיפין מרגליות היו תלויות לאהרן בזקנו אמר רב כהנא תנא כשהוא מספר עולות ויושבות בעיקרי זקנו ועל דבר זה היה משה רבינו דואג שמא חס ושלום מעלתי בשמן המשחה יצתה בת קול ואמרה (תהילים קלג, ג) כטל חרמון שיורד על הררי ציון מה טל אין בו מעילה אף שמן שיורד על זקן אהרן אין בו מעילה ועדיין אהרן היה דואג שמא משה לא מעל ואני מעלתי יצתה בת קול ואמרה לו (תהילים קלג, א) הנה מה טוב ומה נעים שבת אחים גם יחד מה משה לא מעל אף אתה לא מעלת
The Sages taught in a baraita: The verse states: “It is like the precious oil upon the head descending upon the beard; the beard of Aaron, that descends upon the collar of his garments” (Psalms 133:2). Two drops of anointing oil shaped like pearls hung from Aaron’s beard. Rav Kahana says it is taught: When Aaron would speak his beard would move, and these drops would miraculously rise and sit on the roots of his beard, so that they would not fall to the ground. And with regard to this matter Moses, our teacher, was concerned, thinking: Perhaps, God forbid, I misused the anointing oil by pouring too much, which resulted in these two additional drops. A Divine Voice emerged and said: “It is like the precious oil upon the head, descending upon the beard; the beard of Aaron, that descends upon the collar of his garments, like the dew of the Hermon that comes down upon the mountains of Zion” (Psalms 133:2–3). This comparison serves to teach: Just as the Hermon’s dew is not subject to misuse of consecrated property, as it is not consecrated but can be used by all, so too, the anointing oil that descends upon Aaron’s beard is not subject to misuse of consecrated property. And still Aaron himself was concerned, thinking: Perhaps Moses did not misuse consecrated property but I misused the oil, as the additional oil is on my body and I derive benefit from it. A Divine Voice emerged and said to him: “Behold how good and how pleasant it is for brothers to dwell together in unity” (Psalms 133:1). Just as your brother Moses did not misuse consecrated property, so too, you did not misuse consecrated property.
אָמְרוּ לוֹ תַּלְמִידָיו חֲכֵים לֵיהּ בֶּן יוֹחַאי אָמַר לָהֶם תַּלְמוּד עָרוּךְ בְּפִיו שֶׁל רַבִּי אֶלְעָזָר בַּר רַבִּי יוֹסֵי שֶׁפַּעַם אַחַת גָּזְרָה הַמַּלְכוּת גְּזֵרָה שֶׁלֹּא יִשְׁמְרוּ אֶת הַשַּׁבָּת וְשֶׁלֹּא יָמוּלוּ אֶת בְּנֵיהֶם וְשֶׁיִּבְעֲלוּ אֶת נִדּוֹת הָלַךְ רַבִּי רְאוּבֵן בֶּן אִיסְטְרוֹבָּלִי וְסִיפֵּר קוֹמֵי וְהָלַךְ וְיָשַׁב עִמָּהֶם אָמַר לָהֶם מִי שֶׁיֵּשׁ לוֹ אוֹיֵב יַעֲנִי אוֹ יַעֲשִׁיר אָמְרוּ לוֹ יַעֲנִי אָמַר לָהֶם אִם כֵּן לֹא יַעֲשׂוּ מְלָאכָה בַּשַּׁבָּת כְּדֵי שֶׁיַּעֲנוּ אָמְרוּ טָבֵית אָמַר לִיבְטַל וּבִטְּלוּהָ חָזַר וְאָמַר לָהֶם מִי שֶׁיֵּשׁ לוֹ אוֹיֵב יַכְחִישׁ אוֹ יַבְרִיא אָמְרוּ לוֹ יַכְחִישׁ אָמַר לָהֶם אִם כֵּן יָמוּלוּ בְּנֵיהֶם לִשְׁמוֹנָה יָמִים וְיַכְחִישׁוּ אָמְרוּ טָבֵית אָמַר וּבִטְּלוּהָ חָזַר וְאָמַר לָהֶם מִי שֶׁיֵּשׁ לוֹ אוֹיֵב יִרְבֶּה אוֹ יִתְמַעֵט אָמְרוּ לוֹ יִתְמַעֵט אִם כֵּן לֹא יִבְעֲלוּ נִדּוֹת אָמְרוּ טָבֵית אָמַר וּבִטְּלוּהָ הִכִּירוּ בּוֹ שֶׁהוּא יְהוּדִי הֶחֱזִירוּם אָמְרוּ מִי יֵלֵךְ וִיבַטֵּל הַגְּזֵרוֹת יֵלֵךְ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי שֶׁהוּא מְלוּמָּד בְּנִסִּים וְאַחֲרָיו מִי יֵלֵךְ רַבִּי אֶלְעָזָר בַּר רַבִּי יוֹסֵי אָמַר לָהֶם רַבִּי יוֹסֵי וְאִילּוּ הָיָה אַבָּא חֲלַפְתָּא קַיָּים יְכוֹלִין אַתֶּם לוֹמַר לוֹ תֵּן בִּנְךָ לַהֲרִיגָה אָמַר לָהֶם ר׳ שִׁמְעוֹן אִילּוּ הָיָה יוֹחַאי אַבָּא קַיָּים יְכוֹלִין אַתֶּם לוֹמַר לוֹ תֵּן בִּנְךָ לַהֲרִיגָה אֲמַר לְהוּ רַבִּי יוֹסֵי אֲנָא אָזְלִין דִּלְמָא עָנֵישׁ לֵיהּ רַבִּי שִׁמְעוֹן דְּקָא מִסְתְּפֵינָא קַבֵּיל עֲלֵיהּ דְּלָא לִיעְנְשֵׁיהּ אֲפִילּוּ הָכִי עַנְשֵׁיהּ כְּשֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ נִשְׁאֲלָה שְׁאֵלָה זוֹ בִּפְנֵיהֶם מִנַּיִן לְדַם הַשֶּׁרֶץ שֶׁהוּא טָמֵא עִקֵּם פִּיו רַבִּי אֶלְעָזָר בַּר רַבִּי יוֹסֵי וְאָמַר וְזֶה לָכֶם הַטָּמֵא אֲמַר לֵיהּ רַבִּי שִׁמְעוֹן מֵעֲקִימַת שְׂפָתֶיךָ אַתָּה נִיכָּר שֶׁתַּלְמִיד חָכָם אַתָּה אַל יַחְזוֹר הַבֵּן אֵצֶל אָבִיו יָצָא לִקְרָאתוֹ בֶּן תְּמַלְיוֹן רְצוֹנְכֶם אָבוֹא עִמָּכֶם בָּכָה רַבִּי שִׁמְעוֹן וְאָמַר מַה שִּׁפְחָה שֶׁל בֵּית אַבָּא נִזְדַּמֵּן לָהּ מַלְאָךְ שָׁלֹשׁ פְּעָמִים וַאֲנִי לֹא פַּעַם אַחַת יָבֹא הַנֵּס מִכׇּל מָקוֹם קְדֵים הוּא עַל בִּבְרַתֵּיהּ דְּקֵיסָר כִּי מְטָא הָתָם אָמַר בֶּן תְּמַלְיוֹן צֵא בֶּן תְּמַלְיוֹן צֵא וְכֵיוָן דִּקְרוֹ לֵיהּ נְפַק אֲזַל אֲמַר לְהוֹן שְׁאִילוּ כׇּל מָה דְּאִית לְכוֹן לְמִישְׁאַל וְעַיְּילִינְהוּ לְגִנְזֵיהּ לִשְׁקוֹל כֹּל דְּבָעוּ אַשְׁכַּחוּ הָהוּא אִיגְּרָא שַׁקְלוּהָ וּקְרָעוּהָ
Rabbi Matya ben Ḥarash’s students said to him in amazement: How wise is Rabbi Shimon ben Yoḥai! Rabbi Matya ben Ḥarash said to them: This source is not his own, as it is a set tradition in the mouth of Rabbi Elazar bar Rabbi Yosei, and Rabbi Shimon ben Yoḥai learned it from him. Rabbi Matya ben Ḥarash provided the background for this claim. As, on one occasion the gentile monarchy issued a decree that the Jewish people may not observe Shabbat, and that they may not circumcise their sons, and that they must engage in intercourse with their wives when they are menstruating. Rabbi Reuven ben Isterobeli went and cut his hair in a komei hairstyle,which was common only among the gentiles, and he went and sat with the gentiles when they were discussing these three decrees. He said to them: One who has an enemy, does he want his enemy to become poor or to become rich? They said to him: He wants his enemy to become poor. Rabbi Reuven ben Isterobeli said to them: If so, with regard to the Jewish people as well, isn’t it better that they will not perform labor on Shabbat in order that they will become poor? The gentiles said: That is a good claim that he said; let us nullify our decree. And they indeed nullified it. Again Rabbi Reuven ben Isterobeli spoke to them and said: One who has an enemy, does he want his enemy to become weak or to become healthy? They said to him: He wants his enemy to become weak. Rabbi Reuven ben Isterobeli said to them: If so, with regard to the Jewish people as well, isn’t it better that they circumcise their sons after eight days and thereby cause them to become weak? The gentiles said: That is a good claim that he said, and they nullified their decree. Once again Rabbi Reuven ben Isterobeli spoke to them and said: One who has an enemy, does he want his enemy to multiply or to decrease? They said to him: He wants his enemy to decrease. Rabbi Reuven ben Isterobeli said to them: If so, with regard to the Jewish people as well, isn’t it better that they do not engage in intercourse with their wives when they are menstruating? The gentiles said: That is a good claim that he said, and they nullified their decree. A short time later they recognized that Rabbi Reuven ben Isterobeli was a Jew, and they realized that he had fooled them to the advantage of the Jewish people. They therefore arose and reinstated all of their decrees. The Sages then said: Who will go and nullify these decrees? Let Rabbi Shimon ben Yoḥai go to Rome, as he is accustomed to experiencing miracles. And who shall go after him, i.e., with him? Rabbi Elazar bar Rabbi Yosei. When Rabbi Yosei, Rabbi Elazar’s father, heard this suggestion, he said to the Sages: But if Abba Ḥalafta, my father, were alive, would you be able to say to him: Give your son to be killed? If so, how can you ask me to send my son to Rome, where he is likely to be killed? Rabbi Shimon said to the Sages: If Yoḥai, my father, were alive, would you be able to say to him: Give your son to be killed? Nevertheless, I am prepared to risk my life and go to Rome, and if so, Rabbi Elazar bar Rabbi Yosei should accompany me. Upon hearing this, Rabbi Yosei said to the Sages: If so, I will go in place of my son. I do not want him to go with Rabbi Shimon ben Yoḥai, as this is what I fear: My son Elazar is young and quick to answer, and I am concerned lest Rabbi Shimon, who is hot-tempered, will become angry with him and punish him. Rabbi Shimon accepted upon himself that he would not punish Rabbi Elazar. The Gemara notes that even so, Rabbi Shimon did punish him while they were on their journey. Why did Rabbi Shimon end up punishing Rabbi Elazar? When they were walking on the road, this following question was asked before them: From where is it derived with regard to blood of a creeping animal that it is impure? Rabbi Elazar bar Rabbi Yosei twisted his mouth to whisper and said: It is derived from the verse: “And these are they that are impure for you among the creeping animals” (Leviticus 11:29). Although Rabbi Elazar tried to whisper so that Rabbi Shimon would not hear, Rabbi Shimon said to him: From the twisting of your mouth and your answer it is clear that you are a Torah scholar. Nevertheless, it is prohibited for a student to issue a ruling of halakha in the presence of his teacher. Therefore, I curse you that the son will not return from this journey to his father. The Gemara continues the story: As they were journeying, a demon named ben Temalyon emerged to greet them. He said to them: Do you wish that I will join you and come with you in order to help nullify this decree? When he saw that a demon was coming to help save the Jewish people, Rabbi Shimon cried and said: What, even for a maidservant of my father’s home, Hagar the Egyptian, who was Abraham’s handmaid, an angel was made available to appear to her three times to help her. Each of the three mentions of “and the angel of the Lord said unto her” (Genesis 16:9–11) in the story of Hagar is understood as a reference to a different angel. But I apparently do not deserve assistance from an angel even one time, but only help from a demon. In any case, let the miracle come and save the Jewish people, even if only through a demon. The demon ben Temalyon went before them and ascended into the emperor’s daughter and possessed her. When Rabbi Shimon ben Yoḥai arrived there, the emperor’s palace, he said: Ben Temalyon, emerge! Ben Temalyon, emerge! And once Rabbi Shimon called to him, ben Temalyon emerged and left the emperor’s daughter, and she was cured. When the emperor saw that Rabbi Shimon had cured his daughter, he said to them: Ask from me any reward that you want to ask. And he took them up to his treasury to take whatever they wanted. They found that letter there that contained the decrees against the Jewish people, and they took it and tore it up, and thereby nullified the decrees.