אבות פרק ד'

(א) בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:

(ב) בֶּן עַזַּאי אוֹמֵר, הֱוֵי רָץ לְמִצְוָה קַלָּה כְבַחֲמוּרָה, וּבוֹרֵחַ מִן הָעֲבֵרָה. שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה. שֶׁשְּׂכַר מִצְוָה, מִצְוָה. וּשְׂכַר עֲבֵרָה, עֲבֵרָה:

(ג) הוּא הָיָה אוֹמֵר, אַל תְּהִי בָז לְכָל אָדָם, וְאַל תְּהִי מַפְלִיג לְכָל דָּבָר, שֶׁאֵין לְךָ אָדָם שֶׁאֵין לוֹ שָׁעָה וְאֵין לְךָ דָבָר שֶׁאֵין לוֹ מָקוֹם:

(ד) רַבִּי לְוִיטָס אִישׁ יַבְנֶה אוֹמֵר, מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ, שֶׁתִּקְוַת אֱנוֹשׁ רִמָּה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, כָּל הַמְחַלֵּל שֵׁם שָׁמַיִם בַּסֵּתֶר, נִפְרָעִין מִמֶּנּוּ בְגָלוּי. אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד בְּחִלּוּל הַשֵּׁם:

(ה) רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר, הַלּוֹמֵד תּוֹרָה עַל מְנָת לְלַמֵּד, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד. וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת. רַבִּי צָדוֹק אוֹמֵר, אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם, וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם. וְכָךְ הָיָה הִלֵּל אוֹמֵר, וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלָף. הָא לָמַדְתָּ, כָּל הַנֶּהֱנֶה מִדִּבְרֵי תוֹרָה, נוֹטֵל חַיָּיו מִן הָעוֹלָם:

(ו) רַבִּי יוֹסֵי אוֹמֵר, כָּל הַמְכַבֵּד אֶת הַתּוֹרָה, גּוּפוֹ מְכֻבָּד עַל הַבְּרִיּוֹת. וְכָל הַמְחַלֵּל אֶת הַתּוֹרָה, גּוּפוֹ מְחֻלָּל עַל הַבְּרִיּוֹת:

(ז) רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר, הַחוֹשֵׂךְ עַצְמוֹ מִן הַדִּין, פּוֹרֵק מִמֶּנּוּ אֵיבָה וְגָזֵל וּשְׁבוּעַת שָׁוְא. וְהַגַּס לִבּוֹ בַהוֹרָאָה, שׁוֹטֶה רָשָׁע וְגַס רוּחַ:

(ח) הוּא הָיָה אוֹמֵר, אַל תְּהִי דָן יְחִידִי, שֶׁאֵין דָּן יְחִידִי אֶלָּא אֶחָד. וְאַל תֹּאמַר קַבְּלוּ דַעְתִּי, שֶׁהֵן רַשָּׁאִין וְלֹא אָתָּה:

(ט) רַבִּי יוֹנָתָן אוֹמֵר, כָּל הַמְקַיֵּם אֶת הַתּוֹרָה מֵעֹנִי, סוֹפוֹ לְקַיְּמָהּ מֵעשֶׁר. וְכָל הַמְבַטֵּל אֶת הַתּוֹרָה מֵעשֶׁר, סוֹפוֹ לְבַטְּלָהּ מֵעֹנִי:

(י) רַבִּי מֵאִיר אוֹמֵר, הֱוֵי מְמַעֵט בְּעֵסֶק, וַעֲסֹק בַּתּוֹרָה. וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם. וְאִם בָּטַלְתָּ מִן הַתּוֹרָה, יֶשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ. וְאִם עָמַלְתָּ בַתּוֹרָה, יֶשׁ לוֹ שָׂכָר הַרְבֵּה לִתֶּן לָךְ:

(יא) רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, הָעוֹשֶׂה מִצְוָה אַחַת, קוֹנֶה לוֹ פְרַקְלִיט אֶחָד. וְהָעוֹבֵר עֲבֵרָה אַחַת, קוֹנֶה לוֹ קַטֵּגוֹר אֶחָד. תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים, כִּתְרִיס בִּפְנֵי הַפֻּרְעָנוּת. רַבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר, כָּל כְּנֵסִיָּה שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין סוֹפָהּ לְהִתְקַיֵּם:

(יב) רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ אוֹמֵר, יְהִי כְבוֹד תַּלְמִידְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ, וּכְבוֹד חֲבֵרְךָ כְּמוֹרָא רַבְּךָ, וּמוֹרָא רַבְּךָ כְּמוֹרָא שָׁמָיִם:

(יג) רַבִּי יְהוּדָה אוֹמֵר, הֱוֵי זָהִיר בַּתַּלְמוּד, שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה כְתָרִים הֵם, כֶּתֶר תּוֹרָה וְכֶתֶר כְּהֻנָּה וְכֶתֶר מַלְכוּת, וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן:

(יד) רַבִּי נְהוֹרַאי אוֹמֵר, הֱוֵי גוֹלֶה לִמְקוֹם תּוֹרָה, וְאַל תֹּאמַר שֶׁהִיא תָבֹא אַחֲרֶיךָ, שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְיָדֶךָ. וְאֶל בִּינָתְךָ אַל תִּשָּׁעֵן (משלי ג):

(טו) רַבִּי יַנַּאי אוֹמֵר, אֵין בְּיָדֵינוּ לֹא מִשַּׁלְוַת הָרְשָׁעִים וְאַף לֹא מִיִּסּוּרֵי הַצַּדִּיקִים. רַבִּי מַתְיָא בֶן חָרָשׁ אוֹמֵר, הֱוֵי מַקְדִּים בִּשְׁלוֹם כָּל אָדָם. וֶהֱוֵי זָנָב לָאֲרָיוֹת, וְאַל תְּהִי רֹאשׁ לַשּׁוּעָלִים:

(טז) רַבִּי יַעֲקֹב אוֹמֵר, הָעוֹלָם הַזֶּה דּוֹמֶה לִפְרוֹזְדוֹר בִּפְנֵי הָעוֹלָם הַבָּא. הַתְקֵן עַצְמְךָ בַפְּרוֹזְדוֹר, כְּדֵי שֶׁתִּכָּנֵס לַטְּרַקְלִין:

(יז) הוּא הָיָה אוֹמֵר, יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, מִכָּל חַיֵּי הָעוֹלָם הַבָּא. וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא, מִכָּל חַיֵּי הָעוֹלָם הַזֶּה:

(יח) רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, אַל תְּרַצֶּה אֶת חֲבֵרְךָ בִשְׁעַת כַּעֲסוֹ, וְאַל תְּנַחֲמֶנּוּ בְּשָׁעָה שֶׁמֵּתוֹ מֻטָּל לְפָנָיו, וְאַל תִּשְׁאַל לוֹ בִשְׁעַת נִדְרוֹ, וְאַל תִּשְׁתַּדֵּל לִרְאוֹתוֹ בִשְׁעַת קַלְקָלָתוֹ:

(יט) שְׁמוּאֵל הַקָּטָן אוֹמֵר, (משלי כד) בִּנְפֹל אוֹיִבְךָ אַל תִּשְׂמָח וּבִכָּשְׁלוֹ אַל יָגֵל לִבֶּךָ, פֶּן יִרְאֶה ה' וְרַע בְּעֵינָיו וְהֵשִׁיב מֵעָלָיו אַפּוֹ:

(כ) אֱלִישָׁע בֶּן אֲבוּיָה אוֹמֵר, הַלּוֹמֵד יֶלֶד לְמַה הוּא דוֹמֶה, לִדְיוֹ כְתוּבָה עַל נְיָר חָדָשׁ. וְהַלּוֹמֵד זָקֵן לְמַה הוּא דוֹמֶה, לִדְיוֹ כְתוּבָה עַל נְיָר מָחוּק. רַבִּי יוֹסֵי בַר יְהוּדָה אִישׁ כְּפַר הַבַּבְלִי אוֹמֵר, הַלּוֹמֵד מִן הַקְּטַנִּים לְמַה הוּא דוֹמֶה, לְאֹכֵל עֲנָבִים קֵהוֹת וְשׁוֹתֶה יַיִן מִגִּתּוֹ. וְהַלּוֹמֵד מִן הַזְּקֵנִים לְמַה הוּא דוֹמֶה, לְאֹכֵל עֲנָבִים בְּשֵׁלוֹת וְשׁוֹתֶה יַיִן יָשָׁן. רַבִּי אוֹמֵר, אַל תִּסְתַּכֵּל בַּקַּנְקַן, אֶלָּא בְמַה שֶּׁיֶּשׁ בּוֹ. יֵשׁ קַנְקַן חָדָשׁ מָלֵא יָשָׁן, וְיָשָׁן שֶׁאֲפִלּוּ חָדָשׁ אֵין בּוֹ:

(כא) רַבִּי אֶלְעָזָר הַקַּפָּר אוֹמֵר, הַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:

(כב) הוּא הָיָה אוֹמֵר, הַיִּלּוֹדִים לָמוּת, וְהַמֵּתִים לְהֵחָיוֹת, וְהַחַיִּים לִדּוֹן. לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא אֵל, הוּא הַיּוֹצֵר, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין, הוּא הַדַּיָּן, הוּא עֵד, הוּא בַעַל דִּין, וְהוּא עָתִיד לָדוּן. בָּרוּךְ הוּא, שֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, וְלֹא מַשּׂוֹא פָנִים, וְלֹא מִקַּח שֹׁחַד, שֶׁהַכֹּל שֶׁלּוֹ. וְדַע שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן. וְאַל יַבְטִיחֲךָ יִצְרְךָ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ, שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר, וְעַל כָּרְחֲךָ אַתָּה נוֹלָד, וְעַל כָּרְחֲךָ אַתָּה חַי, וְעַל כָּרְחֲךָ אַתָּה מֵת, וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:

Pirkei Avot 4

(1) Ben Zoma said: Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:32). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).

(2) Ben Azzai said: Be quick in performing a minor commandment as in the case of a major one, and flee from transgression; For one commandment leads to another commandment, and transgression leads to another transgression; For the reward for performing a commandment is another commandment and the reward for committing a transgression is a transgression.

(3) He used to say: do not despise any man, and do not discriminate against anything, for there is no man that has not his hour, and there is no thing that has not its place.

(4) Rabbi Levitas a man of Yavneh said: be exceeding humble spirit, for the end of man is the worm. Rabbi Yohanan ben Berokah said: whoever profanes the name of heaven in secret, he shall be punished in the open. Unwittingly or wittingly, it is all one in profaning the name.

(5) Rabbi Ishmael his son said: He who learns in order to teach, it is granted to him to study and to teach; But he who learns in order to practice, it is granted to him to learn and to teach and to practice. Rabbi Zadok said: do not make them a crown for self-exaltation, nor a spade with which to dig. So too Hillel used to say, “And he that puts the crown to his own use shall perish.” Thus you have learned, anyone who derives worldly benefit from the words of the Torah, removes his life from the world.

(6) Rabbi Yose said: whoever honors the Torah is himself honored by others, and whoever dishonors the Torah is himself dishonored by others.

(7) Rabbi Ishmael his son said: he who refrains himself from judgment, rids himself of enmity, robbery and false swearing; But he whose heart is presumptuous in giving a judicial decision, is foolish, wicked and arrogant.

(8) He used to say: judge not alone, for none may judge alone save one. And say not “accept my view”, for they are free but not you.

(9) Rabbi Jonathan said: whoever fulfills the Torah out of a state of poverty, his end will be to fulfill it out of a state of wealth; And whoever discards the Torah out of a state of wealth, his end will be to discard it out of a state of poverty.

(10) Rabbi Meir said: Engage but little in business, and busy yourself with the Torah. Be of humble spirit before all men. If you have neglected the Torah, you shall have many who bring you to neglect it, but if you have labored at the study of Torah, there is much reward to give unto you

(11) Rabbi Eliezer ben Jacob said: he who performs one commandment acquires for himself one advocate, and he who commits one transgression acquires for himself one accuser. Repentance and good deeds are a shield against punishment. Rabbi Yochanan Hasandlar said: every assembly which is for the sake of heaven, will in the end endure; and every assembly which is not for the sake of heaven, will not endure in the end.

(12) Rabbi Elazar ben Shammua said: let the honor of your student be as dear to you as your own, and the honor of your colleague as the reverence for your teacher, and the reverence for your teacher as the reverence of heaven.

(13) Rabbi Judah said: be careful in study, for an error in study counts as deliberate sin. Rabbi Shimon said: There are three crowns: the crown of Torah, the crown of priesthood, and the crown of royalty, but the crown of a good name supersedes them all.

(14) Rabbi Nehorai said: go as a [voluntary] exile to a place of Torah and say not that it will come after you, for [it is] your fellow [student]s who will make it permanent in your hand and “and lean not upon your own understanding” (Proverbs 3:5).

(15) Rabbi Yannai said: it is not in our hands [to explain the reason] either of the security of the wicked, or even of the afflictions of the righteous. Rabbi Mathia ben Harash said: Upon meeting people, be the first to extend greetings; And be a tail unto lions, and not a head unto foxes.

(16) Rabbi Jacob said: this world is like a vestibule before the world to come; prepare yourself in the vestibule, so that you may enter the banqueting-hall.

(17) He used to say: more precious is one hour in repentance and good deeds in this world, than all the life of the world to come; And more precious is one hour of the tranquility of the world to come, than all the life of this world.

(18) Rabbi Shimon ben Elazar said: Do not try to appease your friend during his hour of anger; Nor comfort him at the hour while his dead still lies before him; Nor question him at the hour of his vow; Nor strive to see him in the hour of his disgrace.

(19) Shmuel Hakatan said: “If your enemy falls, do not exult; if he trips, let your heart not rejoice, lest the Lord see it and be displeased, and avert his wrath from him” (Proverbs 24:17).

(20) Elisha ben Abuyah said: He who learns when a child, to what is he compared? To ink written upon a new writing sheet. And he who learns when an old man, to what is he compared? To ink written on a rubbed writing sheet. Rabbi Yose ben Judah a man of Kfar Ha-babli said: He who learns from the young, to what is he compared? To one who eats unripe grapes, and drinks wine from his vat; And he who learns from the old, to what is he compared? To one who eats ripe grapes, and drinks old wine. Rabbi said: don’t look at the container but at that which is in it: there is a new container full of old wine, and an old [container] in which there is not even new [wine].

(21) Rabbi Elazar Ha-kappar said: envy, lust and [the desire for] honor put a man out of the world.

(22) He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complainant, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you born, against your will you live, against your will you will die, and against your will you will give an account and reckoning before the King of the kings of kings, the Holy One, blessed be He.

חגיגה י״ד ב:ח׳-ט״ו ב:י״א

תָּנוּ רַבָּנַן: אַרְבָּעָה נִכְנְסוּ בַּפַּרְדֵּס, וְאֵלּוּ הֵן: בֶּן עַזַּאי, וּבֶן זוֹמָא, אַחֵר, וְרַבִּי עֲקִיבָא. אֲמַר לָהֶם רַבִּי עֲקִיבָא: כְּשֶׁאַתֶּם מַגִּיעִין אֵצֶל אַבְנֵי שַׁיִשׁ טָהוֹר, אַל תֹּאמְרוּ ״מַיִם מַיִם״, מִשּׁוּם שֶׁנֶּאֱמַר: ״דּוֹבֵר שְׁקָרִים לֹא יִכּוֹן לְנֶגֶד עֵינָי״. בֶּן עַזַּאי הֵצִיץ וָמֵת, עָלָיו הַכָּתוּב אוֹמֵר: ״יָקָר בְּעֵינֵי ה׳ הַמָּוְתָה לַחֲסִידָיו״. בֶּן זוֹמָא הֵצִיץ וְנִפְגַּע, וְעָלָיו הַכָּתוּב אוֹמֵר: ״דְּבַשׁ מָצָאתָ אֱכוֹל דַּיֶּיךָּ פֶּן תִּשְׂבָּעֶנּוּ וַהֲקֵאתוֹ״. אַחֵר קִיצֵּץ בִּנְטִיעוֹת. רַבִּי עֲקִיבָא יָצָא בְּשָׁלוֹם. שָׁאֲלוּ אֶת בֶּן זוֹמָא: מַהוּ לְסָרוֹסֵי כַּלְבָּא? אָמַר לָהֶם: ״וּבְאַרְצְכֶם לֹא תַעֲשׂוּ״, כֹּל שֶׁבְּאַרְצְכֶם לֹא תַעֲשׂוּ. שָׁאֲלוּ אֶת בֶּן זוֹמָא: בְּתוּלָה שֶׁעִיבְּרָה, מַהוּ לְכֹהֵן גָּדוֹל? מִי חָיְישִׁינַן לְדִשְׁמוּאֵל, דְּאָמַר שְׁמוּאֵל: יָכוֹל אֲנִי לִבְעוֹל כַּמָּה בְּעִילוֹת בְּלֹא דָּם. אוֹ דִלְמָא דִּשְׁמוּאֵל לָא שְׁכִיחָא? אֲמַר לְהוּ: דִּשְׁמוּאֵל לָא שְׁכִיחַ, וְחָיְישִׁינַן שֶׁמָּא בְּאַמְבָּטִי עִיבְּרָה. וְהָאָמַר שְׁמוּאֵל: כׇּל שִׁכְבַת זֶרַע שֶׁאֵינוֹ יוֹרֶה כְּחֵץ — אֵינָהּ מַזְרַעַת! מֵעִיקָּרָא נָמֵי יוֹרֶה כְּחֵץ הֲוָה. תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה שֶׁהָיָה עוֹמֵד עַל גַּב מַעֲלָה בְּהַר הַבַּיִת, וְרָאָהוּ בֶּן זוֹמָא וְלֹא עָמַד מִלְּפָנָיו. אָמַר לוֹ: מֵאַיִן וּלְאַיִן בֶּן זוֹמָא? אָמַר לוֹ: צוֹפֶה הָיִיתִי בֵּין מַיִם הָעֶלְיוֹנִים לְמַיִם הַתַּחְתּוֹנִים, וְאֵין בֵּין זֶה לָזֶה אֶלָּא שָׁלֹשׁ אֶצְבָּעוֹת בִּלְבַד, שֶׁנֶּאֱמַר: ״וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם״ — כְּיוֹנָה שֶׁמְּרַחֶפֶת עַל בָּנֶיהָ וְאֵינָהּ נוֹגַעַת. אָמַר לָהֶן רַבִּי יְהוֹשֻׁעַ לְתַלְמִידָיו: עֲדַיִין בֶּן זוֹמָא מִבַּחוּץ. מִכְּדֵי ״וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם״ אֵימַת הָוֵי — בַּיּוֹם הָרִאשׁוֹן, הַבְדָּלָה — בְּיוֹם שֵׁנִי הוּא דַּהֲוַאי, דִּכְתִיב: ״וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם״. וְכַמָּה? אָמַר רַב אַחָא בַּר יַעֲקֹב: כִּמְלֹא נִימָא. וְרַבָּנַן אָמְרִי: כִּי גוּדָּא דְגַמְלָא. מָר זוּטְרָא, וְאִיתֵּימָא רַב אַסִּי אָמַר: כִּתְרֵי גְלִימֵי דִּפְרִיסִי אַהֲדָדֵי. וְאָמְרִי לַהּ: כִּתְרֵי כָסֵי דִּסְחִיפִי אַהֲדָדֵי. אַחֵר קִיצֵּץ בִּנְטִיעוֹת, עָלָיו הַכָּתוּב אוֹמֵר: ״אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ״. מַאי הִיא? חֲזָא מֶיטַטְרוֹן דְּאִתְיְהִבָא לֵיהּ רְשׁוּתָא לְמֵיתַב לְמִיכְתַּב זַכְווֹתָא דְיִשְׂרָאֵל, אֲמַר: גְּמִירִי דִּלְמַעְלָה לָא הָוֵי לֹא יְשִׁיבָה וְלֹא תַּחֲרוּת, וְלֹא עוֹרֶף וְלֹא עִיפּוּי. שֶׁמָּא, חַס וְשָׁלוֹם, שְׁתֵּי רְשׁוּיוֹת הֵן. אַפְּקוּהּ לְמֶיטַטְרוֹן ומַחְיוּהּ שִׁיתִּין פּוּלְסֵי דְנוּרָא. אֲמַרוּ לֵיהּ: מַאי טַעְמָא כִּי חֲזִיתֵיהּ לָא קַמְתְּ מִקַּמֵּיהּ? אִיתְיְהִיבָא לֵיהּ רְשׁוּתָא לְמִימְחַק זַכְווֹתָא דְאַחֵר. יָצְתָה בַּת קוֹל וְאָמְרָה: ״שׁוּבוּ בָּנִים שׁוֹבָבִים״ — חוּץ מֵאַחֵר. אֲמַר: הוֹאִיל וְאִיטְּרִיד הָהוּא גַּבְרָא מֵהָהוּא עָלְמָא, לִיפּוֹק לִיתְהֲנֵי בְּהַאי עָלְמָא. נְפַק אַחֵר לְתַרְבּוּת רָעָה. נְפַק, אַשְׁכַּח זוֹנָה תַּבְעַהּ, אֲמַרָה לֵיהּ: וְלָאו אֱלִישָׁע בֶּן אֲבוּיָה אַתְּ? עֲקַר פּוּגְלָא מִמֵּישְׁרָא בְּשַׁבָּת וִיהַב לַהּ, אָמְרָה: אַחֵר הוּא. שָׁאַל אַחֵר אֶת רַבִּי מֵאִיר לְאַחַר שֶׁיָּצָא לְתַרְבּוּת רָעָה, אֲמַר לֵיהּ: מַאי דִּכְתִיב: ״גַּם אֶת זֶה לְעוּמַּת זֶה עָשָׂה הָאֱלֹהִים״? אָמַר לוֹ: כׇּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּרָא כְּנֶגְדּוֹ. בָּרָא הָרִים — בָּרָא גְּבָעוֹת, בָּרָא יַמִּים — בָּרָא נְהָרוֹת. אָמַר לוֹ: רַבִּי עֲקִיבָא רַבְּךָ לֹא אָמַר כָּךְ, אֶלָּא: בָּרָא צַדִּיקִים בָּרָא רְשָׁעִים, בָּרָא גַּן עֵדֶן בָּרָא גֵּיהִנָּם. כׇּל אֶחָד וְאֶחָד יֵשׁ לוֹ שְׁנֵי חֲלָקִים, אֶחָד בְּגַן עֵדֶן וְאֶחָד בְּגֵיהִנָּם. זָכָה צַדִּיק — נָטַל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בְּגַן עֵדֶן, נִתְחַיֵּיב רָשָׁע — נָטַל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בְּגֵיהִנָּם. אָמַר רַב מְשַׁרְשְׁיָא: מַאי קְרָאָה — גַּבֵּי צַדִּיקִים כְּתִיב: ״לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ״, גַּבֵּי רְשָׁעִים כְּתִיב: ״וּמִשְׁנֶה שִׁבָּרוֹן שׇׁבְרֵם״. שָׁאַל אַחֵר אֶת רַבִּי מֵאִיר לְאַחַר שֶׁיָּצָא לְתַרְבּוּת רָעָה, מַאי דִּכְתִיב: ״לֹא יַעַרְכֶנָּה זָהָב וּזְכוֹכִית וּתְמוּרָתָהּ כְּלִי פָז״? אָמַר לוֹ: אֵלּוּ דִּבְרֵי תוֹרָה, שֶׁקָּשִׁין לִקְנוֹתָן כִּכְלֵי זָהָב וּכְלֵי פָז, וְנוֹחִין לְאַבְּדָן כִּכְלֵי זְכוּכִית. אָמַר לוֹ: רַבִּי עֲקִיבָא רַבָּךְ לֹא אָמַר כָּךְ, אֶלָּא: מָה כְּלֵי זָהָב וּכְלֵי זְכוּכִית, אַף עַל פִּי שֶׁנִּשְׁבְּרוּ — יֵשׁ לָהֶם תַּקָּנָה, אַף תַּלְמִיד חָכָם, אַף עַל פִּי שֶׁסָּרַח — יֵשׁ לוֹ תַּקָּנָה. אָמַר לוֹ: אַף אַתָּה חֲזוֹר בָּךְ! אָמַר לוֹ: כְּבָר שָׁמַעְתִּי מֵאֲחוֹרֵי הַפַּרְגּוֹד: ״שׁוּבוּ בָּנִים שׁוֹבָבִים״ — חוּץ מֵאַחֵר. תָּנוּ רַבָּנַן: מַעֲשֶׂה בְּאַחֵר שֶׁהָיָה רוֹכֵב עַל הַסּוּס בְּשַׁבָּת, וְהָיָה רַבִּי מֵאִיר מְהַלֵּךְ אַחֲרָיו לִלְמוֹד תּוֹרָה מִפִּיו, אָמַר לוֹ: מֵאִיר, חֲזוֹר לְאַחֲרֶיךָ, שֶׁכְּבָר שִׁיעַרְתִּי בְּעִקְבֵי סוּסִי עַד כָּאן תְּחוּם שַׁבָּת. אָמַר לוֹ: אַף אַתָּה חֲזוֹר בָּךְ. אָמַר לוֹ: וְלֹא כְּבָר אָמַרְתִּי לְךָ כְּבָר שָׁמַעְתִּי מֵאֲחוֹרֵי הַפַּרְגּוֹד: ״שׁוּבוּ בָּנִים שׁוֹבָבִים״ — חוּץ מֵאַחֵר. תַּקְפֵיהּ עַיְּילֵיהּ לְבֵי מִדְרְשָׁא, אֲמַר לֵיהּ לְיָנוֹקָא: פְּסוֹק לִי פְּסוּקָךְ. אָמַר לוֹ: ״אֵין שָׁלוֹם אָמַר ה׳ לָרְשָׁעִים״. עַיְּילֵיהּ לְבֵי כְנִישְׁתָּא אַחֲרִיתִי, אֲמַר לֵיהּ לְיָנוֹקָא: פְּסוֹק לִי פְּסוּקָךְ. אָמַר לוֹ: ״כִּי אִם תְּכַבְּסִי בַּנֶּתֶר וְתַרְבִּי לָךְ בּוֹרִית נִכְתָּם עֲוֹנֵךְ לְפָנַי״. עַיְּילֵיהּ לְבֵי כְּנִישְׁתָּא אַחֲרִיתִי, אֲמַר לֵיהּ לְיָנוֹקָא: פְּסוֹק לִי פְּסוּקָךְ. אֲמַר לֵיהּ: ״וְאַתְּ שָׁדוּד מַה תַּעֲשִׂי כִּי תִלְבְּשִׁי שָׁנִי כִּי תַעְדִּי עֲדִי זָהָב כִּי תִקְרְעִי בַפּוּךְ עֵינַיִךְ לַשָּׁוְא תִּתְיַפִּי וְגוֹ׳״. עַיְּילֵיהּ לְבֵי כְנִישְׁתָּא אַחֲרִיתִי, עַד דְּעַיְּילֵיהּ לִתְלֵיסַר בֵּי כְנִישָׁתָא, כּוּלְּהוּ פְּסַקוּ לֵיהּ כִּי הַאי גַוְונָא. לְבָתְרָא אֲמַר לֵיהּ: פְּסוֹק לִי פְּסוּקָךְ. אֲמַר לֵיהּ: ״וְלָרָשָׁע אָמַר אֱלֹהִים מַה לְּךָ לְסַפֵּר חֻקָּי וְגוֹ׳״. הָהוּא יָנוֹקָא הֲוָה מְגַמְגֵּם בְּלִישָּׁנֵיהּ, אִשְׁתְּמַע כְּמָה דַּאֲמַר לֵיהּ: ״וְלֶאֱלִישָׁע אָמַר אֱלֹהִים״, אִיכָּא דְּאָמְרִי: סַכִּינָא הֲוָה בַּהֲדֵיהּ, וְקַרְעֵיהּ וְשַׁדַּרֵיהּ לִתְלֵיסַר בֵּי כְנִישָׁתֵי. וְאִיכָּא דְּאָמְרִי, אֲמַר: אִי הֲוַאי בִּידִי סַכִּינָא, הֲוָה קָרַעְנָא לֵיהּ. כִּי נָח נַפְשֵׁיהּ דְּאַחֵר, אָמְרִי: לָא מֵידָן לִידַיְּינֵיהּ, וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי. לָא מֵידָן לִידַיְּינֵיהּ — מִשּׁוּם דַּעֲסַק בְּאוֹרָיְיתָא, וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי — מִשּׁוּם דַּחֲטָא. אֲמַר רַבִּי מֵאִיר: מוּטָב דְּלִידַיְּינֵיהּ וְלֵיתֵי לְעָלְמָא דְּאָתֵי. מָתַי אָמוּת, וְאַעֲלֶה עָשָׁן מִקִּבְרוֹ. כִּי נָח נַפְשֵׁיהּ דְּרַבִּי מֵאִיר סְלֵיק קוּטְרָא מִקִּבְרֵיהּ דְּאַחֵר. אָמַר רַבִּי יוֹחָנָן: גְּבוּרְתָּא לְמִיקְלֵי רַבֵּיהּ? חַד הֲוָה בֵּינַנָא וְלָא מָצֵינַן לְאַצּוֹלֵיהּ? אִינְקְטֵיהּ בְּיָד, מַאן מַרְמֵי לֵיהּ מִן. אָמַר: מָתַי אָמוּת, וַאֲכַבֶּה עָשָׁן מִקִּבְרוֹ. כִּי נָח נַפְשֵׁיהּ דְּרַבִּי יוֹחָנָן פְּסַק קוּטְרָא מִקִּבְרֵיהּ דְּאַחֵר. פְּתַח עֲלֵיהּ הַהוּא סַפְדָנָא: אֲפִילּוּ שׁוֹמֵר הַפֶּתַח לֹא עָמַד לְפָנֶיךָ, רַבֵּינוּ! בִּתּוֹ שֶׁל אַחֵר אָתְיָא לְקַמֵּיהּ דְּרַבִּי, אֲמַרָה לֵיהּ: רַבִּי, פַּרְנְסֵנִי. אָמַר לָהּ: בַּת מִי אַתְּ? אָמְרָה לוֹ: בִּתּוֹ שֶׁל אַחֵר אֲנִי. אָמַר לָהּ: עֲדַיִין יֵשׁ מִזַּרְעוֹ בָּעוֹלָם?! וְהָא כְּתִיב: ״לֹא נִין לוֹ וְלֹא נֶכֶד בְּעַמּוֹ וְאֵין שָׂרִיד בִּמְגוּרָיו״! אָמְרָה לוֹ: זְכוֹר לְתוֹרָתוֹ, וְאַל תִּזְכּוֹר מַעֲשָׂיו. מִיָּד יָרְדָה אֵשׁ וְסִכְסְכָה סַפְסָלוֹ שֶׁל רַבִּי. בָּכָה וְאָמַר רַבִּי: וּמָה לַמִּתְגַּנִּין בָּהּ — כָּךְ, לַמִּשְׁתַּבְּחִין בָּהּ — עַל אַחַת כַּמָּה וְכַמָּה! וְרַבִּי מֵאִיר, הֵיכִי גְּמַר תּוֹרָה מִפּוּמֵּיהּ דְּאַחֵר? וְהָאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: מַאי דִּכְתִיב: ״כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ כִּי מַלְאַךְ ה׳ צְבָאוֹת הוּא״. אִם דּוֹמֶה הָרַב לְמַלְאַךְ ה׳ צְבָאוֹת — יְבַקְּשׁוּ תּוֹרָה מִפִּיהוּ, וְאִם לָאו — אַל יְבַקְּשׁוּ תּוֹרָה מִפִּיהוּ! אָמַר רֵישׁ לָקִישׁ: רַבִּי מֵאִיר — קְרָא אַשְׁכַּח וּדְרַשׁ: ״הַט אׇזְנְךָ וּשְׁמַע דִּבְרֵי חֲכָמִים וְלִבְּךָ תָּשִׁית לְדַעְתִּי״, ״לְדַעְתָּם״ לֹא נֶאֱמַר, אֶלָּא ״לְדַעְתִּי״. רַב חֲנִינָא אָמַר מֵהָכָא: ״שִׁמְעִי בַת וּרְאִי וְהַטִּי אׇזְנֵךְ וְשִׁכְחִי עַמֵּךְ וּבֵית אָבִיךְ וְגוֹ׳״. קָשׁוּ קְרָאֵי אַהֲדָדֵי? לָא קַשְׁיָא: הָא בְּגָדוֹל, הָא בְּקָטָן. כִּי אֲתָא רַב דִּימִי, אֲמַר, אָמְרִי בְּמַעְרְבָא: רַבִּי מֵאִיר אֲכַל תַּחְלָא, וּשְׁדָא שִׁיחְלָא לְבָרָא. דָּרֵשׁ רָבָא: מַאי דִּכְתִיב: ״אֶל גִּנַּת אֱגוֹז יָרַדְתִּי לִרְאוֹת בְּאִבֵּי הַנָּחַל וְגוֹ׳״, לָמָּה נִמְשְׁלוּ תַּלְמִידֵי חֲכָמִים לֶאֱגוֹז — לוֹמַר לָךְ: מָה אֱגוֹז זֶה, אַף עַל פִּי שֶׁמְּלוּכְלָךְ בְּטִיט וּבְצוֹאָה — אֵין מַה שֶּׁבְּתוֹכוֹ נִמְאָס; אַף תַּלְמִיד חָכָם, י אַף עַל פִּי שֶׁסָּרַח — אֵין תּוֹרָתוֹ נִמְאֶסֶת. אַשְׁכְּחֵיהּ רַבָּה בַּר שֵׁילָא לְאֵלִיָּהוּ. אֲמַר לֵיהּ: מַאי קָא עָבֵיד הַקָּדוֹשׁ בָּרוּךְ הוּא? אֲמַר לֵיהּ: קָאָמַר שְׁמַעְתָּא מִפּוּמַּיְיהוּ דְּכוּלְּהוּ רַבָּנַן, וּמִפּוּמֵּיהּ דְּרַבִּי מֵאִיר לָא קָאָמַר. אֲמַר לֵיהּ: אַמַּאי? מִשּׁוּם דְּקָא גָמַר שְׁמַעְתָּא מִפּוּמֵּיהּ דְּאַחֵר. אָמַר לֵיהּ: אַמַּאי? רַבִּי מֵאִיר רִמּוֹן מָצָא, תּוֹכוֹ אָכַל, קְלִיפָּתוֹ זָרַק....

Chagigah 14b:8-15b:11

§ The Sages taught: Four entered the orchard [pardes], i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aḥer, the other, a name for Elisha ben Avuya; and Rabbi Akiva. Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: “He who speaks falsehood shall not be established before My eyes” (Psalms 101:7). The Gemara proceeds to relate what happened to each of them: Ben Azzai glimpsed at the Divine Presence and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind. And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” (Proverbs 25:16). Aḥer chopped down the shoots of saplings. In other words, he became a heretic. Rabbi Akiva came out safely. The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: They asked ben Zoma: What is the halakha with regard to castrating a dog? The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. He said to them: The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor shall you do so in your land” (Leviticus 22:24), from which we learn: With regard to any animal that is in your land, you shall not do such a thing. They also asked ben Zoma: A woman considered to be a virgin who became pregnant, what is the halakha? A High Priest may marry only a virgin; is he permitted to marry her? The answer depends on the following: Are we concerned for the opinion of Shmuel? Shmuel says: I can engage in intercourse several times without blood. In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. Or, perhaps a person who can act like Shmuel is not common and the halakha is not concerned with this case. He said to them: One like Shmuel is not common, and we are concerned that she may have conceived in a bath. Perhaps she washed in a bath that contained a man’s semen, from which she became impregnated while remaining a virgin. The Gemara asks: How could she possibly become pregnant in such a manner? Didn’t Shmuel say: Any semen that is not shot like an arrow cannot fertilize? The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if initially, when released from the male, it was shot as an arrow, it can also fertilize a woman at a later moment. With regard to the fate of ben Zoma, the Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥananya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before him to honor him, as he was deep in thought. Rabbi Yehoshua said to him: From where do you come and where are you going, ben Zoma, i.e., what is on your mind? He said to him: In my thoughts I was looking upon the act of Creation, at the gap between the upper waters and the lower waters, as there is only the breadth of a mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters” (Genesis 1:2), like a dove hovering over its young without touching them. Rabbi Yehoshua said to his students who had overheard this exchange: Ben Zoma is still outside; he has not yet achieved full understanding of these matters. The Gemara explains: Now, this verse: “And the spirit of God hovered over the face of the waters,” when was it stated? On the first day, whereas the division of the waters occurred on the second day, as it is written: “And let it divide the waters from the waters” (Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: And how much, in fact, is the gap between them? Rav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Like the gap between the boards of a bridge. Mar Zutra, and some say it was Rav Asi, said: Like two robes spread one over the other, with a slight gap in between. And some said: Like two cups placed one upon the other. § The Gemara stated earlier that Aḥer chopped down the saplings, becoming a heretic. With regard to him, the verse states: “Do not let your mouth bring your flesh into guilt” (Ecclesiastes 5:5). The Gemara poses a question: What was it that led him to heresy? He saw the angel Mitatron, who was granted permission to sit and write the merits of Israel. He said: There is a tradition that in the world above there is no sitting; no competition; no turning one’s back before Him, i.e., all face the Divine Presence; and no lethargy. Seeing that someone other than God was seated above, he said: Perhaps, the Gemara here interjects, Heaven forbid, there are two authorities, and there is another source of power in control of the world in addition to God. Such thoughts led Aḥer to heresy. The Gemara relates: They removed Mitatron from his place in heaven and smote him with sixty rods [pulsei] of fire, so that others would not make the mistake that Aḥer made. They said to the angel: What is the reason that when you saw Elisha ben Avuya you did not stand before him? Despite this conduct, since Mitatron was personally involved, he was granted permission to erase the merits of Aḥer and cause him to stumble in any manner. A Divine Voice went forth saying: “Return, rebellious children” (Jeremiah 3:22), apart from Aḥer. Upon hearing this, Elisha ben Avuya said: Since that man, meaning himself, has been banished from that world, let him go out and enjoy this world. Aḥer went astray. He went and found a prostitute and solicited her for intercourse. She said to him: And are you not Elisha ben Avuya? Shall a person of your stature perform such an act? He uprooted a radish from a patch of radishes on Shabbat and gave it to her, to demonstrate that he no longer observed the Torah. The prostitute said: He is other than he was. He is not the same Elisha ben Avuya, he is Aḥer, other. The Gemara relates: Aḥer asked Rabbi Meir a question, after he had gone astray. He said to him: What is the meaning of that which is written: “God has made even the one as well as the other” (Ecclesiastes 7:14)? Rabbi Meir said to him: Everything that the Holy One, Blessed be He, created, He created a similar creation corresponding to it. He created mountains, He created hills; He created seas, He created rivers. Aḥer said to him: Rabbi Akiva, your teacher, did not say so, but explained the verse as follows: Everything has its opposite: He created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and every person has two portions, one in the Garden of Eden and one in Gehenna. If he merits it, by becoming righteous, he takes his portion and the portion of his wicked colleague in the Garden of Eden; if he is found culpable by becoming wicked, he takes his portion and the portion of his colleague in Gehenna. Rav Mesharshiyya said: What is the verse from which it is derived? With regard to the righteous, it is stated: “Therefore in their land they shall possess double” (Isaiah 61:7); whereas with regard to the wicked, it is stated: “And destroy them with double destruction” (Jeremiah 17:18); therefore, each receives a double portion. Aḥer asked Rabbi Meir another question, again after he had gone astray. What is the meaning of that which is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold” (Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. He said to him: This is referring to words of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. Aḥer said to him: Rabbi Akiva, your teacher, did not say so, but taught as follows: Just as golden vessels and glass vessels have a remedy even when they have broken, as they can be melted down and made into new vessels, so too a Torah scholar, although he has transgressed, has a remedy. Rabbi Meir said to him: If so, you too, return from your ways. He said to him: I have already heard the following declaration behind the dividing curtain, which conceals God from the world: “Return, rebellious children,” (Jeremiah 3:22) apart from Aḥer. The Gemara cites a related story: The Sages taught: There was once an incident involving Aḥer, who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him. After a while, Aḥer said to him: Meir, turn back, for I have already estimated and measured according to the steps of my horse that the Shabbat boundary ends here, and you may therefore venture no further. Rabbi Meir said to him: You, too, return to the correct path. He said to him: But have I not already told you that I have already heard behind the dividing curtain: “Return, rebellious children,” apart from Aḥer? Nevertheless, Rabbi Meir took hold of him and brought him to the study hall. Aḥer said to a child, by way of divination: Recite your verse that you studied today to me. He recited the following verse to him: “There is no peace, said the Lord, concerning the wicked” (Isaiah 48:22). He brought him to another study hall. Aḥer said to a child: Recite your verse to me. He recited to him: “For though you wash with niter, and take for you much soap, yet your iniquity is marked before Me” (Jeremiah 2:22). He brought him to another study hall. Aḥer said to a child: Recite your verse to me. He recited to him: “And you, spoiled one, what are you doing, that you clothe yourself with scarlet, that you deck yourself with ornaments of gold, that you enlarge your eyes with paint? In vain you make yourself fair” (Jeremiah 4:30). He brought him to another synagogue, until he had brought him into thirteen synagogues, where all the children recited to him similar verses that speak of the hopeless situation of the wicked. At the last one, he said to him: Recite your verse to me. He recited to him: “And to the wicked [velerasha] God says, what is it for you to declare My statutes” (Psalms 50:16). The Gemara relates: That child had a stutter, so it sounded as though he were saying to him: Vele’elisha, i.e., and to Elisha, God says. This made Elisha think the child was deliberately insulting him. Some say Aḥer had a knife, and he tore the child apart and sent him to the thirteen synagogues. And others say that Aḥer merely said: Had I a knife, I would have torn him apart. The Gemara relates: When Aḥer passed away, the Heavenly Court declared that he should not be judged, nor brought into the World-to-Come. He should not be judged in a manner befitting his deeds, because he occupied himself with Torah, whose merit protects him. And he should not be brought into the World-to-Come because he sinned. Rabbi Meir said: It is better that he be judged properly and be brought into the World-to-Come. When I die I will request this of Heaven, and I will cause smoke to rise up from his grave, as a sign that he is being sentenced in Gehenna. The Gemara relates: When Rabbi Meir passed away, smoke rose up from the grave of Aḥer, implying that Rabbi Meir’s wish was granted. Rabbi Yoḥanan said: Was this a mighty deed on Rabbi Meir’s part, to burn his teacher? Was this the only remedy available? Can it be that there was one Sage among us who left the path and we cannot save him? If we hold him by the hand, who will remove him from our protection; who? Rabbi Yoḥanan continued and said: When I die I will have the smoke extinguished from his grave, as a sign that he has been released from the sentence of Gehenna and brought to the World-to-Come. Indeed, when Rabbi Yoḥanan passed away, the smoke ceased to rise up from the grave of Aḥer. A certain eulogizer began his eulogy of Rabbi Yoḥanan with the following: Even the guard at the entrance could not stand before you, our rabbi. The guard at the entrance to Gehenna could not prevent Rabbi Yoḥanan from arranging the release of Aḥer. The Gemara relates: The daughter of Aḥer came before Rabbi Yehuda HaNasi and said to him: Rabbi, provide me with sustenance, as she was in need of food. He said to her: Whose daughter are you? She said to him: I am the daughter of Aḥer. He said to her, angrily: Is there still of his seed remaining in the world? But isn’t it stated: “He shall have neither son nor grandson among his people or any remaining in his dwellings” (Job 18:19)? She said to him: Remember his Torah, and do not remember his deeds. Immediately, fire descended and licked Rabbi Yehuda HaNasi’s bench. Rabbi Yehuda HaNasi wept and said: If God protects the honor of those who treat the Torah with contempt in such a manner, as Aḥer despised the Torah and relinquished its teachings, how much more so would He do for those who treat it with honor. The Gemara poses a question: And Rabbi Meir, how could he learn Torah from the mouth of Aḥer? But didn’t Rabba bar bar Ḥana say that Rabbi Yoḥanan said: What is the meaning of that which is written: “For the priest’s lips should keep knowledge, and they should seek Torah from his mouth; for he is an angel of the Lord of hosts” (Malachi 2:7)? The verse teaches: If the rabbi is similar to an angel of the Lord of hosts, perfect in his ways, they should seek Torah from his mouth; but if not, they should not seek Torah from his mouth. Reish Lakish said: Rabbi Meir found a verse and interpreted it homiletically: “Incline your ear, and hear the words of the wise, and apply your heart to My knowledge” (Proverbs 22:17). It does not state “to their knowledge,” but “to My knowledge.” In other words, one must listen to the words of the Sages, despite their flaws, provided that their opinion concurs with that of God. Rav Ḥanina said that one can find support for this idea from here: “Listen, daughter and consider, and incline your ear; forget also your own people and your father’s house” (Psalms 45:11), which likewise indicates that one must listen to the words of a Sage while forgetting, i.e., ignoring, the faulty aspects of his teachings. The Gemara asks: If so, the verses contradict each other, for one source states that one may learn only from a scholar who is perfect in his ways, while the other indicates that it is permitted even to learn from one whose character is flawed. The Gemara answers: This is not difficult. This case, in which it is permitted to learn from a flawed scholar, is referring to an adult; whereas that case, which prohibits doing so, is referring to a minor, who should learn only from a righteous person, so that his ways are not corrupted by a teacher with flawed character. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: In the West, Eretz Yisrael, they say: Rabbi Meir ate a half-ripe date and threw the peel away. In other words, he was able to extract the important content from the inedible shell. Rava taught: What is the meaning of that which is written: “I went down into the garden of nuts, to look at the green plants of the valley” (Song of Songs 6:11)? Why are Torah scholars compared to nuts? To tell you: Just as this nut, despite being soiled with mud and excrement, its content is not made repulsive, as only its shell is soiled; so too a Torah scholar, although he has sinned, his Torah is not made repulsive. The Gemara relates: Rabba bar Sheila found Elijah the prophet, who had appeared to him. He said to Elijah: What is the Holy One, Blessed be He, doing? Elijah said to him: He is stating halakhot transmitted by all of the Sages, but in the name of Rabbi Meir He will not speak. He said to him: Why? He replied: Because he learned halakhot from the mouth of Aḥer. He said to him: Why should he be judged unfavorably for that? Rabbi Meir found a pomegranate and ate its contents while throwing away its peel. He said to him: Indeed, your defense has been heard above. Now God is saying: My son, Meir, says: When a person suffers, e.g., by receiving lashes or the death penalty at the hands of the court, how does the Divine Presence express itself? Woe is Me from My head, woe is Me from My arm, as God empathizes with the sufferer. If the Holy One, Blessed be He, suffers to such an extent over the blood of the wicked, how much more so does He suffer over the blood of the righteous that is spilled.

הסולם על ספר הזהר, פקודי תרס״ו:א׳-תער״א:א׳

(א) כגוונא דא תנינן וכו': כעין זה למדנו. ארבעה נכנסו לפרדס, (חגיגה י"ד ע"ב) וכולם נבררו למקום הזה, לאלו ארבעה יסודות, וכל אחד ואחד נקשר במקומו, זה בצד האש, וזה בצד המים, זה בצד הרוח, וזה בצד העפר. וכולם נטבעו כל אחד ביסוד שלו, כמו שנכנסו, חוץ מהשלם והחסיד הזה שבא מצד ימין, מחסד, ונתדבק בימין ועלה למעלה. דהיינו ר' עקיבא. (א) וכד מטא להאי וכו': וכשהגיע למקום הזה שנקרא היכל אהבה, נתדבק בו ברצון הלב. אמר היכל זה צריכים להדביקו בהיכל שלמעלה, באהבה רבה, בחסד דאצילות. אז השתלם בסוד האמונה, ועלה והשלים אהבה הקטנה, שהיא מלכות, באהבה הגדולה, שהיא חסד, כראוי. וע"כ מת באהבה, ויצאה נשמתו במקרא הזה. ואהבת, אשרי חלקו. (א) כל אינון אחרנין וכו': כל אלו האחרים, ירדו למטה כל אחד ואחד, ונענשו באותו יסוד שירד למטה. אלישע ירד למטה. בצד שמאל, שהוא יסוד האש דהיינו גבורה. וירד בו ולא עלה, ופגש בסטרא אחרא ההוא הנקרא אל אחר. ונמנע ממנו תשובה, ונגרש משום שנדבק בו. וע"כ נקרא אחר. וכבר העמדנו. (א) בן עזאי נחית וכו': בן עזאי ירד ביסוד העפר, שהוא כנגד המלכות. ומטרם שהגיע לשרפת אש שבעפר, דהיינו בדינים שבו, המגיע לסטרא אחרא, נטבע בעפר ההוא, ומת. ועל זה כתוב, יקר בעיני ה' המותה לחסידיו. דהיינו שמת כשהוא חסיד, ולא נגע בהדינים. (א) בן זומא נחית וכו': בן זומא ירד ליסוד הרוח, שהוא כנגד ת"ת, ופגש ברוח אחר המגיע לצד הטומאה, שנקרא פגע רע. ומשום זה פגע בו ולא נתיישב בו, דהיינו שנפגע. וכולם לא ניצולו מעונש. ועל זה אמר שלמה, יש הבל אשר נעשה על הארץ, אשר יש צדיקים שמגיע אליהם כמעשה רשעים. כי משום שאלו ירדו במדרגות אלו נענשו. דהיינו שהמשיכו הארת החכמה מלמעלה למטה, שנקרא ירידה. (א) תא חזי בגין וכו': בוא וראה, משום שרבי עקיבא עלה למעלה, דהיינו שהמשיך הארת החכמה ממטה למעלה, כראוי, ע"כ נכנס בשלום ויצא בשלום. דוד שאל שאלה, ולא נפתרה לו. שכתוב, ממתים ידך ה' ממתים מחלד חלקם בחיים. ששאל, על מה זה נהרגו אלו הצדיקים בין הרוגי עולם. שהיו זכאים שלא עברו עבירה, שיתענשו עליה. בוא וראה ממתים ידך ה' ממתים מחלד חלקם בחיים. כאן יש ב' בחינות מיתה, ידך ה'. וחלד. ידך ה' זהו הקב"ה שהנשמה נאספת אליו, ממתים מחלד, הוא הסטרא אחרא, שהוא שולט על הגוף. שכתוב, לא אביט אדם עוד עם יושבי חדל. שהוא אותיות חלד, דהיינו היושבים תחת הס"א שנקרא חדל....

Sulam on Zohar, Pekudei 666:1-671:1

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