The Gemara Berachot (Blessings), daf (page) 58, is being studied today le'ilui nishmat (for the elevation of the soul) Avraham ben Ester and Yosef ben Sabutu. Hashem yanicham be-Gan Eden (May God rest them in Eden), amen, u-lirfu'ah shelemah (for a complete recovery) for Moshe ben Malkah, de-Abat Rachel, and Dani'el ben Ester. El na refa na lahem (Please, God, heal them), and all the sick of His people Yisra'el (Israel). Amen.
We begin today's daf on nun-chet amud rishon. We are right at the top line. Amar (said) Rabi Yirmeyah bar Elazar: nitkallelah (was cursed) Bavel (Babylonia). When Bavel became cursed, nitkallelu shechenoteha (its neighbors were cursed) as well, based on the principle oy la-rasha (wicked person) oy li-shcheno (woe to the person who is a rasha, woe to his neighbors). Shomron (Samaria), which is in Eretz Yisra'el (Land of Israel), was cursed, and its neighbors were blessed. Even the curse of Eretz Yisra'el brings blessing to its neighbors.
Nitkallelah Bavel nitkallelu shechenoteha, dichteiv (as it is written), “Ve-samtiha le-morash kippod ve-agmei mayim” (I will make it a place of porcupines and pools of water). Rashi says that wild animals came into the barren land, and once they came, they affected the neighboring lands as well. Nitkallelah Shomron nitbarchu shechenoteha (Shomron was cursed, and its neighbors were blessed), dichteiv, “Ve-samti Shomron le-i ha-sadeh le-matta'ei charem” (I will make Shomron a ruin of the field, a place for vineyards). It ended up becoming a vineyard. That is a curse because we would rather have settlements there than vineyards, but the people in the surrounding areas benefit: at least there are vineyards and grapes.
Ve-amar (and said) Rav Hamnuna: ha-ro'eh ochlusei Yisra'el (one who sees crowds of Jewish people)—Rashi says 600,000 Jewish people in one place—says, “Baruch chacham ha-razim,” blessing God, who knows what everybody there is thinking. When he sees crowds of ovdei chochavim (worshippers of stars), he says, “Bushah immachem” (shame on your mother).
Chaim Zaitchik brings down an explanation of “Bushah immachem.” He sees all the ovdei chochavim and the lost potential they had: if they had the ability to convert, they could become Jewish. The lost potential is their ability to elevate themselves. So “Bushah immachem”—your mother should be ashamed; you did not realize your real kochot (abilities).
Tanu rabanan (the Sages taught): ha-ro'eh ochlusei Yisra'el omer baruch chacham ha-razim. Blessed is the God who is wise and knows all the secrets of these people's hearts, she-ein da'atam domah zeh la-zeh (for their minds are not alike), ve-ein partzufeihan domim zeh la-zeh (and their faces are not alike).
Ben Zoma once saw a crowd of people standing on Har Ha-Bayit, the Temple Mount. He said, “Baruch chacham ha-razim, u-varuch she-bara kol eileh le-shamshani” (Blessed is the Knower of secrets, and blessed is the One who created all these people to serve me). What did he mean, “to serve me”?
Ve-hayah omer (and he would say): kammah yegi'ot yaga Adam Ha-Rishon (the first man) ad she-matza pat le-echol (how much work Adam had to do before he found bread to eat). Charash ve-zara ve-katzar ve-imar ve-dash ve-zarah u-verer ve-tachan ve-hirkid ve-lash ve-afah (he plowed, sowed, reaped, gathered, threshed, winnowed, ground, sifted, kneaded, and baked). These are all the melachot (labors) involved in making bread, up to baking. Ve-achar kach achal (and only after that did he eat). Ve-ani mashkim u-motzei kol eilu metukanim lefanai (I get up and find all these things prepared for me). The bakery delivers the bread, and somebody else does the work for me.
So, baruch Hashem, all these people are here: this person makes the bread, this person handles the sewage, this person builds the roads for me, and this person builds the bridges. He said, “Baruch she-bara kol eileh le-shamshani.”
He continued: ve-chammah yegi'ot yaga Adam Ha-Rishon ad she-matza beged li-lbosh (how much work Adam had to do before he found a garment to wear). Gazaz ve-libben ve-nipetz ve-tavah ve-arag (shearing, bleaching, combing, spinning, and weaving), all the way to weaving the garment. Ve-achar kach matza beged li-lbosh (only after that did he find a garment to wear). Ve-ani mashkim u-motzei kol eilu metukanim lefanai: I get up and find everything ready for me. I go to the store, and the man delivers my garment all prepared.
Kol umot shokedot u-va'ot le-fetach beiti (all the nations work and come to the entrance of my house). Ben Zoma was rich, and they used to come to his house to sell him their merchandise. Ve-ani mashkim u-motzei kol eilu lefanai: I get up and find all these things at my doorstep.
Ve-hayah omer (and he would say): ore'ach tov mah hu omer (what does a good guest say)? Kammah tirchot (trouble) tarach ba'al ha-bayit bishvili (how much trouble the host went to for me). The guest says, “Kammah basar hevi lefanai, kamah yayin hevi lefanai, kamah gluska'ot hevi lefanai, vechol mah shetarach lo tarach ela bishvili” (How much meat, wine, and pastries he brought me; all the trouble he went to was for me). The guest gives the credit to the host, who went out of his way.
Aval oreach ra (but what does a bad guest say)? Mah omer (what does he say)? “Mah torach tarach ba'al ha-bayit hazeh?” (What trouble did this host go to?) What did he do? How much did I eat at the end of the day? “Pat achat achalti” (I ate one piece of pita bread)—that was such trouble for him? “Chatichah achat achalti” (I ate one piece of meat). “Kos echad shatiti” (I drank one glass of wine). “Kol torach shetarach ba'al ha-bayit hazeh lo tarach ela bishvil ishto uvanav” (All the trouble this host went to was only for his wife and children). The main thing is that he went to the trouble for his children. I came in and ate this; he did not make anything extra for me. She cooks for her family. She cooks for her family. It was no big deal. Even if I had not come, she would not have done anything more or less.
Al oreach tov mah hu omer (what does it say about a good guest)? “Zechor ki tasgi fe'alo” (Remember to praise His work)—you will praise the work greatly—“asher shoreru anashim” (which people have sung about). Al oreach ra ketiv (what is written about a bad neighbor)? “Lachen yere'uhu anashim lo yir'eh kol chachmei lev” (Therefore, people will fear Him; all the wise of heart will not see Him). This means that they deny the good that was done.
“Ve'ish bimei Sha'ul zaken ba va'anashim” (There was an old man in the days of Sha'ul who came among men)—this is talking about Yishai (Jesse), the father of David HaMelech. It says that he lived in the time of Sha'ul (Saul) and came with men. Amar Rava, ve'itima (and some say) Rav Zevid, ve'itima Rav Oshaya: this is Yishai, the father of David, sheyatza be'ochlusa (who went out with a crowd)—we will call it an entourage—and came in with a crowd. How many people? 600,000. He came out with a big entourage. Vedarash be'ochlusa (and he gave the sermon to a crowd), with a great entourage.
Amar Ula: naktinan ein ochlusa be-Vavel (we have learned that there is no such crowd in Babylonia). They do not have so many people there. Tana (it was taught): ein ochlusa pechutah mishishim ribo (a crowd is no smaller than 600,000).
Tanu rabanan: ha-ro'eh chachmei Yisra'el (one who sees the sages of Israel), if he sees a great sage from Yisra'el, says, “Baruch she-chalak me-chochmato li-re'av” (Blessed is the One who apportioned His wisdom to those who fear Him). If he sees chachmei ovdei chochavim, the sages of the non-Jews, he says, “Baruch she-natan me-chochmato li-vriyotav” (Blessed is the One who gave of His wisdom to His creatures).
What is the difference between chalak and natan? Chalak means that it is a chelek (portion) of HaKadosh Baruch Hu; the Torah is a chelek of HaKadosh Baruch Hu. Natan means “He gave.” It is as if the wisdom that the non-Jews have is not a chelek of HaKadosh Baruch Hu. Instead of li-re'av (to those who fear Him), it is li-vriyotav (to His creatures).
Ha-ro'eh malchei Yisra'el (one who sees the kings of Israel) says, “Baruch she-chalak mi-kevodo li-re'av” (Blessed is the One who apportioned of His honor to those who fear Him). For malchei ovdei chochavim (the kings of the non-Jews), he says, “Baruch she-natan mi-kevodo li-vriyotav” (Blessed is the One who gave of His honor to His creatures). It is the same idea as with the other berachah (blessing).
Amar Rabbi Yochanan: le'olam yishtadel adam larutz likrat malchei Yisra'el (a person should always try to run to greet the kings of Israel). Not only the kings of Yisra'el, but even the kings of ovdei chochavim. A person should greet any king, even non-Jewish kings, because he will merit to see the Mashiach. Yavchin bein malchei Yisra'el lemalchei ovdei chochavim (he will distinguish between the kings of Israel and the kings of the non-Jews): he'll be able to know what kingdom is, so he'll be able to compare what type of king Mashiach is.
Rav Sheshet sagi nahor havah (was blind). Everybody was going to greet the king, and Rav Sheshet went with them. Rav Sheshet also went to greet the king, even though he was blind. A certain Tzedoki (Sadducee) saw Rav Sheshet and said to him, “Chatzbei lenehara (empty barrels go to the river) to fill them with water, but kagnei le'aya”—the broken barrels, where are they going? In other words, you are blind; you are not going to see the king, so where are you going? Like a broken barrel going to the river.
Rav Sheshet said to him, “Come and see that I know more than you.” Chalaf gunda kamayta (the first group of soldiers that escort the king passed by), making a lot of noise. The Tzedoki said, “The king is coming.” Rav Sheshet said, “He is not coming yet.” Chalaf gunda tinyana (the second legion passed), making a lot of noise. The Tzedoki said, “Now the king is coming.” Rav Sheshet said, “The king is not coming yet.” Chalaf telitai (the third legion passed), and everything was silent and quiet. Rav Sheshet said, “Vadai hashta ata malka (now the king is certainly coming).”
The Tzedoki said to him, “How do you know?” Rav Sheshet replied, “Demalchuta de'ar'a kemalchuta dirki'a” (the kingdom on earth is like the kingdom in Shamayim (heaven)), dichteiv (as it is written): “Tze ve'amadata bahar lifnei Hashem vehinei Hashem over veruach gedolah vechazak mefarek harim umshaber” (Go out and stand on the mountain before Hashem; a great and powerful wind passed by, breaking mountains and shattering rocks). Lifnei Hashem, lo veruach Hashem (Hashem was not in the wind), because Hashem does not come in a tempest. “Ve'achar haruach ra'ash lo bera'ash Hashem” (After the wind came an earthquake, but Hashem was not in the earthquake); Hashem does not come in the ra'ash (noise). “Ve'achar hara'ash esh lo ve'esh Hashem ve'achar ha'esh kol demamah dakah” (After the earthquake came fire, but Hashem was not in the fire; after the fire came a still, small sound). Boys, silence—there was not a sound. And then what? Hashem came. So you see that Hashem comes in silence.
Ki ata malka (when the king arrived), Rav Sheshet patach veka mevarech (began and made a berachah). The Tzedoki said to him, “Lemar delo chazit lei ka mevarechat?” (Are you making a berachah for the one you do not see?) You are blind! What ended up happening to the Tzedoki for giving Rav Sheshet a hard time? Ika de'amrei (some say), chavrohi kachlunehu le'einei (the enemies gouged out his eyes), midah k'neged midah (measure for measure). He made fun of Rav Sheshet's blindness, and measure for measure, his eyes were gouged out. Rashi says in the column, second column, top line, “Nekru de'eina” (his eyes were gouged out). Ve'ika de'amrei (and some say), Rav Sheshet looked at him with his blind eyes, natan einav bo vena'asah gal shel atzamot (fixed his eyes on him, and he became a pile of bones).
Rav Shila gave malkot (lashes) to a man who went with an Egyptian woman. The man went and was moser to the government: he told on Rav Shila. He said, “Ika chad gavra biyehuda'ei deka da'in dina belo hurmana demalka” (There is one Jew out there who is administering punishment without the king's permission). He has his own enforcement. They sent a peristaka (army officer). When he arrived, they asked Rav Shila, “Mai ta'ama nagdateih lehai?” (Why did you give this man lashes?) He replied, “De-ba al chamarta” (because he went with a donkey).
They asked him, “It lach sahadei?” (Do you have witnesses that he went with a donkey?) Rav Shila said, “In, I have witnesses.” Eliyahu HaNavi (Elijah the prophet) came, idmei lei ke'inish (appeared to him like a person), and testified: “I saw it.” They said, “If that is so, bar katla hu (so forget about malkot; this guy should be put to death).” Rav Shila said, “Anan miyoma degalinan me'ar'in leit lan reshuta lemiktal” (from the day we went into galut (exile) from Eretz Yisra'el, we no longer have the authority to impose capital punishment). “Atun mai deba'itun avidu beh” (Do with him whatever you want). He blessed them: “Berich Rachmana deyahiv malchuta be'ar'a kemalchuta dirki'a” (Blessed is the Merciful One, who gave the earthly government authority like the heavenly government).
While they were examining the judgment, Rav Shila patach ve'amar (began and said), “Lecha Hashem hagedulah vehagevurah.” He was praising God. They asked him, “Mai ka'amrat?” (What did you say?) Rav Shila replied, “Hachi ka'amina” (This is what I said): “Berich Rachmana, deyahiv malchuta be'ar'a kemalchuta dirki'a”—Blessed is God, who gave us a government on earth that is parallel to the government in heaven. They want to punish people for committing these grave aveirot (transgressions). “Veyahiv lechu shultana” (And He gave you authority), “verachamei dina” (and you love justice).
They said, “Chaviva aleich yekara demalchuta kulei hai?” (Do you love the honor of the government so much?) They gave Rav Shila a kulpa (hammer) and said, “Dun dina” (judge the case). Go ahead, take the hammer and do what you want. They gave him permission to punish the sinners.
When the man left, the one who had committed the transgression said to Rav Shila, “Avid Rachmana nisa leshakarei?” (Does God perform miracles for liars?) “You lied. I did not sleep with a donkey. You told them I slept with one, and then God brought you Eliyahu HaNavi and all this.” Hachi amar leih rasha (Rav Shila said to him): “Rasha, lav chamarei ikro?” (Wicked person, are non-Jews not called donkeys?) “Asher besar chamorim besaram” (Their flesh is like the flesh of donkeys). He said, “Pasuk” (It is a verse); “I was not lying. They are called donkeys.”
Chazyeh deka azil lemeimra lehu dekarinhu chamarei (Rav Shila saw that the man was going to tell them that he had called them donkeys). He said, “Oh, now I can get him. Hai rodef hu” (This man is a pursuer). “VehaTorah amrah: ‘Im ba lehorgecha hashkem lehorgo’” (The Torah says, “If someone comes to kill you, rise early to kill him”). If somebody is coming to pursue you, pursue him first. Rav Shila hit him with the hammer and killed him.
Rav Shila said, “Hoil ve'itarcheish li nisa behai kra” (Since I said this to the rasha and a miracle happened to me when he quoted the pasuk), “lecha Hashem hagedulah vehagevurah,” “darishna leih” (I will give a derashah (sermon) on it). “‘Lecha Hashem hagedulah,’ zo Ma'aseh Bereishit—“Gedulah” refers to Ma'aseh Bereishit. “Vechen hu omer: ‘Oseh gedolot ad ein cheker’” (And so it says, “He does great things beyond investigation”). That refers to Ma'aseh Bereishit.
“Vehagevurah,” zo yetzi'at Mitzrayim (the Exodus from Egypt), shene'emar (as it is said), “Vayar Yisrael et hayad hagedolah” (Israel saw the great hand). “Vehatiferet,” zo chamah ulevanah she'amdu lo leYehoshua (Joshua) (the sun and moon that stood still for Yehoshua), shene'emar, “Vayidom hashemesh veyare'ach amad” (The sun stood still, and the moon stopped). That is the tiferet (glory): God's glory when the sun and the moon stopped in the time of Yehoshua.
“Vehanetzach,” zo mapalatah shel Romi (the downfall of the Roman Empire). Vechen hu omer, “Vayez nitzcham al begadai.” “Vehahod,” zo milchemet nachal Arnon (the war at the Arnon River). We learned this previously in the Gemara: the two mountains collided and smashed into each other when the Emori'im were hiding and ambushed them, and there was a river of blood. Shene'emar, “Al ken ye'amer besefer milchamot Hashem et vahev besufah” (Therefore it is said in the Book of the Wars of Hashem, at Vahev in Suphah).
“Ki chol bashamayim uva'aretz” (For all that is in heaven and on earth)—what is that talking about? Zo milchemet Sisera (the war of Sisera), shene'emar, “Min shamayim nilchamu hakochavim mimesilotam” (From heaven the stars fought from their paths). Even the stars came out to fight for Am Yisrael during that battle against Sisera.
“Lecha Hashem hamamlachah” (Yours, Hashem, is the kingdom)—the kingdom belongs to God. Zo milchemet Amalek (the war of Amalek), as it says about the kisei (throne) of the malchut (kingdom) of Hashem, “Ki yad al kes Yah” (For a hand is on the throne of Yah). That is kisei hamalchut (the throne of the kingdom). Vechen hu omer, “Ki yad al kes Yah.” “Vehamitnasei,” zo milchemet Gog uMagog (the war of Gog and Magog). Vechen hu omer, “Hineni eilecha Gog nesi rosh Meshech veTuval” (Behold, I am against you, Gog, chief prince of Meshech and Tuval).
“Lechol lerosh”—what does that mean? Every leader. Amar Rav Chanan bar Rava amar Rabbi Yochanan: afilu reish gargita (even the head of the gargita). What is that? The person in charge of the pits—the sewer worker, or the person in charge of digging wells to irrigate the fields. It is a low position, but min shamaya manu leih (he is appointed from heaven). “Lechol lerosh” includes even the manager of the sewer system; he too is appointed by God.
Bematnita tana mishmeih deRabbi Akiva (In the Mishnah, it was taught in the name of Rabbi Akiva): “Lecha Hashem hagedulah,” zo keri'at Yam Suf (Sea of Reeds); “vehagevurah,” zo makat bechorot (the plague of the firstborn); “vehatiferet,” zo matan Torah (the giving of the Torah); “vehanetzach,” zo Yerushalayim (Jerusalem); “vehahod,” zeh Beit HaMikdash.
Tanu rabanan: ha-ro'eh batei Yisra'el beyishuvan (one who sees the houses of Israel in their settled state)—when he sees the Jewish people resettle the community after the destruction, like the settlement in the time of Bayit Sheni (the Second Temple), after destruction and exile—says, “Baruch matziv gevul almanah” (Blessed is the One who restores the widow's boundary). It is as if we were widowed, as it says in the pasuk (verse), “Haytah che'almanah” (She became like a widow); we were abandoned, and God resettles us.
Bechurbanan (when he sees them in their destruction), he says, “Baruch Dayan ha'emet” (Blessed is the true Judge). When he sees the houses of ovdei chochavim in their settled state, he says, “Beit gei'im yisach Hashem” (Hashem will uproot the house of the arrogant)—the house of the arrogant, Hashem should destroy. Bechurbanan, he says, “El nekamot Hashem El nekamot hofi'a” (God of vengeance, Hashem, God of vengeance, appear), the pasuk about the vengeance of HaKadosh Baruch Hu.
Ulla and Rav Chisda were walking on the road. When they arrived at the place of the house of Rav Chana bar Chanilai, which had been destroyed, Rav Chisda let out a sigh. Ulla said to him, “Amai ka mitnachat?” (Why are you sighing?) Rav said, “Anachah shoveret chatzi gufo shel adam” (A sigh breaks half a person's body). Sighing is no good. Shene'emar, “Ve'atah ven adam he'anach beshivron motnayim” (And you, son of man, sigh with a breaking of your loins). It really breaks a person from the waist down.
Rabbi Yochanan said, “Af kol gufo shel adam” (It breaks the whole body of a person), not only half the body. Shene'emar, “Vehayah ki yomru eilecha al mah atah ne'enach” (And when they say to you, “Why are you sighing?”), “ve'amarta el shemu'ah ki va'ah venamas kol lev” (you shall say, “Because of the news that has come; every heart will melt”). The whole body!
Rav Chisda said to him, “Heichi lo etnach?” (How could I not sigh?) “Beita dehavu bah shitin afyata bimama” (A house that had 60 bakers by day), “veshitin afyata beleilya” (and 60 bakers by night). They baked food for anyone who needed it—a house of chesed (kindness). Rav Chana bar Chanilai never took his hand out of his pocketbook. They were always giving tzedakah (charity).
Why did he never take his hand out of his pocketbook? Desavar (because he thought), “Dilma atei ani bar tovim” (perhaps a worthy poor person will come to collect tzedakah (charity)). By the time I put my hand in my purse, he will be embarrassed and leave. So Rav Chana was always ready, quick to get the money out. Vet—he had four doors in his house open to the four corners of the world. Anyone who came in hungry went out full.
During the years of famine, he would leave wheat and barley outside his house. Anyone embarrassed to take food during the day would come at night and take it, so nobody would see them; he would just leave the food outside. “Vehashta nafal betila” (And now his house has fallen into a pile of rubble). “Velo etnach?” (And should I not sigh?)
Ulla said to him, “Hachi amar Rabbi Yochanan” (This is what Rabbi Yochanan said): “Miyyom shecharav Beit HaMikdash nigzerah gezeirah al bateihem shel tzaddikim sheyecharevu” (From the day the Holy Temple was destroyed, a decree was made that the houses of righteous people would be destroyed). Shene'emar, “Be'oznai Hashem Tzeva'ot im lo batim rabim” (In my ears, Hashem of Hosts has sworn that many houses), “leshamah yihyu” (will be desolate), “gedolim vetovim” “me'ein yoshev” (great and good houses, without an inhabitant).
Rabbi Yochanan said, “Atid HaKadosh Baruch Hu lehachziran leyishuvan” (In the future, the Holy One, Blessed be He, will restore them to their settled state). Shene'emar, “Shir hama'alot leDavid habotchim ba-Hashem” (A song of ascents, of David, those who trust in Hashem), “keHar Tziyon” (like Mount Zion). Those tzaddikim who have faith in God will be like Mount Zion.
Just as Har Tziyon will be restored to its settled state, so too, the homes of the tzaddikim will be restored to their settled state. Chazyeh delo meyatva da'ateih (he saw that Rav Chisda was still not appeased). Ulla said to him, “Dayo le'eved sheyehei cherabo” (It is enough for a servant to be like his master). An eved (servant) should not be better than the rav (master). If the rav's house was destroyed—which is God's—then you should not be so upset. A servant should not be better than his master.
Tanu rabanan: ha-ro'eh kivrei Yisra'el (one who sees the graves of Israel), if one goes to the cemetery and sees the graves of Yisra'el, says, “Baruch asher yatzar etchem badin (judgment), vezan etchem badin, vechilkiel etchem badin, ve'asaf etchem badin, ve'atid lehakim etchem badin” (Blessed is the One who formed you in judgment, sustained you in judgment, supported you in judgment, gathered you in judgment, and will raise you in judgment). God sustained you in your life, badin; He supported you, badin; He took you, badin; and He will resurrect you, badin.
Mar bereih deRavina mesayeim bah mishmeih deRav Nachman (would conclude the berachah in the name of Rav Nachman): “Veyodei'a mispar kulechem” (and He knows all your numbers)—He knows each one—“vehu atid lehachyotchem ulekayeim etchem, baruch mechayeih hameitim” (and He will raise you to life and sustain you; blessed is the One who resurrects the dead).
Why is the resurrection din (judgment)? What would you say it is? You would say it is mercy. But in truth, they deserve it. They deserve it. Very good. Kivrei ovdei—very good, I accept. When he sees the graves of ovdei chochavim, he says, “Bushah immachem” (shame on you). As we said, the lost potential.
Amar Rabbi Yehoshua ben Levi: ha-ro'eh et chavero le'achar sheloshim yom (one who sees his friend after 30 days) says, “Baruch shehecheyanu vekiyemanu vehigi'anu lazeman hazeh” (Blessed is the One who has kept us alive, sustained us, and brought us to this time). Le'achar sheneim asar chodesh (after 12 months), if he has not seen him for a year, he says, “Baruch mechayeih hameitim” (Blessed is the One who resurrects the dead). He does not know if his friend was even alive. So, wow, you are still alive? You are still around?
Amar Rav: ein hameit mishtakach min halev ela le'achar sheneim asar chodesh (a dead person is not forgotten from the heart until after 12 months). Shene'emar, “Nishkachti chemeit milev hayiti chichli oved” (I have been forgotten like a dead person from the heart; I have become like a lost object). David says, “I was forgotten like a dead person is forgotten from the heart; I was like a lost object.” A person gives up on an object after a year. He makes ye'ush (gives up hope) on the object.
Rashi says in the second line, “Ve-stam keli le'achar yab chodesh mishtakach min halev, de-ye'ush be'alim le'achar yab chodesh” (An ordinary object is forgotten from the heart after 12 months, because its owner gives up hope after 12 months). A person says, “After 12 months, that's it; I'm not going to find the keli (object).” So after 12 months, people forget their loss.
Rav Pappa and Rav Huna berei derav Yehoshua were walking on the road. They encountered Rav Chanina berei derav Ika. They said to him, “Behadi dachazinach, barchinan alach tartei” (When we saw you, we made two blessings for you): “Baruch asher chalak mechochmato li-re'av” (Blessed is the One who apportioned His wisdom to those who fear Him), the blessing for seeing a scholar, and shehecheyanu (the blessing for reaching this time), since they had not seen him for 30 days.
Rav Chanina said to them, “Ana nami kevan dachazitinchu, chashivtinchu ilavai keshishim ribo beit Yisra'el” (When I saw you two rabbis, I considered you as important as the 600,000 of the House of Israel). “Uvarchina alaichu telata” (And I made three berachot for you). I made the same two berachot you made—the chachamim berachah and the berachah on shehecheyanu—and “uvaruch chacham ha-razim,” the berachah we saw above on the first side, chacham ha-razim.
They said to him, “Chakimat kulei hai?” (Are you so wise?) “Are you making up these halachot (laws)?” They looked at him, veshachiv (and he died). What are you making up these halachot for? We are not 600,000 people. You are such a smart rabbi, huh? You are making up new halachot.
Amar Rabbi Yehoshua ben Levi: ha-ro'eh et habohkanim (one who sees people with freckles) says, “Baruch meshaneh haberiyot.” Strange. They objected: “Ra'ah et hakushi” (one who sees a Black person), “ve'et hagichor” (a red person—what color is he?), “ve'et halavkan” (an albino), “ve'et hakipe'ach” (an obese person), “ve'et hananas” (a midget), “ve'et hadarnikos” (a person with warts)—apparently, he is covered with warts—says, “Baruch meshaneh haberiyot.”
But for “et hakite'a” (one who is missing a hand), “ve'et hasoma” (a blind person), “ve'et petuyei harosh” (a person whose hair looks like a rug), “ve'et hachiger” (a person without a leg), “ve'et mukeh shechin” (a person covered with boils), and “ve'et habohkanim,” the freckled person, he says, “Baruch Dayan ha'emet.” These people are like dead. So you just told me to say, “Baruch meshaneh haberiyot”?
La kashya (there is no contradiction): ha mime'ei imo (this is when the condition was present from birth), and one says, “Baruch meshaneh haberiyot”; veha batar de'etiled (that is when it developed after birth), and one says, “Baruch Dayan ha'emet.” Dayka nami (this is also indicated), because it teaches this alongside kite'a. Kite'a is somebody whose legs were cut off; kite'a means it happened after he was born. Shema minah (learn from this) that “Dayan ha'emet” was written in the context of blemishes that happen after birth.
Tanu rabanan: ha-ro'eh pil (one who sees an elephant), kof (a monkey), or kipof (an owl) says, “Baruch meshaneh et haberiyot” (Strange creatures). If he sees beautiful creatures or beautiful trees, he says, “Baruch shekach lo be'olamo” (Blessed is the One who has such things in His world).
Al hazikin—what are zikin? Amar Shmuel: kochva de-shavit (a shooting star, or comet). Shmuel also said, “Nehirin li shevilei dishmaya, kishevilei di-Neharde'a” (The paths of heaven are clear to me, like the paths of Neharde'a). People would say he knew them like the back of his hand. “Levar mi-kochva de-shavit, dela yadana mai nihu” (Except for the shooting star; I do not know what it is).
Ve-gamiri (and it was taught): dela avar Kisla (it does not pass through Kisla). If this kochav shavit passes through the group of stars called Kisla, the world will be destroyed. But we see it passing through that area. “Ziveih hu de'avar” (It is its tail that passes through that area), not the comet itself. U-mitchazei kide'avar ihu (It appears as if the comet itself passed through). It is going very fast, but really only the tail of the comet passes through.
Rav Huna bereih de-Rav Yehoshua amar: “Vilon hu dimikra dimigalgal umechazei nehora dirki'a” (It is a curtain that rolls away and reveals the light of the sky). What is he saying? This is zikin. Zikin is a vilon (curtain). What is this curtain doing here? He says, “Vilon hu dimikra umichazei nami derech keri'ot” (It is a curtain that tears, and through the tears you can also see). It is like something that tears through the sky, letting you see what is behind it. You see a light behind the sky. When the curtain opens, they call that a zikin.
Rav Ashi amar: “Kochva hu de'akar mehai gisa de-Kisla vachazi leih chavreih mehai gisa” (It is a star that is uprooted from one side of Kisla, and its companion sees it from the other side). He says it is a flying star, a meteor. When the comet looks like it is passing through Kisla, it is actually not. It is a meteor going from one side of Kisla to the other. One star is uprooted from one side of Kisla, and the star on the other side sees it and gets scared, so it looks as though the star has passed through. But it is really just one star. It appears that way, but it is not. That's right. Okay, continue.
Shmuel rami (Shmuel raised) a contradiction between pesukim (verses). One pasuk says, “Oseh Ash, Ksil ve-Chimah” (He made Ash, Ksil, and the Pleiades). Here it puts Ksil first, then Chimah. Uchetiv (and it is written), “Oseh Chimah ve-Ksil” (He made the Pleiades and Orion). Here it puts Chimah before Ksil. Ha keitzad? (How are these verses reconciled?) If it were not for the sun that is in Ksil, the world would not survive the cold of Chimah. And if it were not for the cold of Chimah, the world would not survive the heat of Ksil. Therefore, one verse puts one first, and the other puts the other first. You need both, the heat and the cold.
U-gemiri (and it was taught): if not for the uktza de'akraba (the scorpion's tail), the bite of the mazal (constellation) of akrav (Scorpio), which is also Chimah, located in Nehar Dinur, anyone bitten by a scorpion would not live. The mazal in heaven affects things on Earth. The scorpion on Earth is affected by Scorpio in the constellations. It weakens Nehar Dinur, which weakens the scorpion.
Ve-hainu deka'amar leih Rachmana le-Iyov (And this is what the Merciful One said to Job): “Hatekashert ma'adanot Chimah” (Can you bind the chains of the Pleiades?), “o moshchot Ksil tefatei'ach” (or loosen the cords of Orion?). Could you attach the tail to Chimah as I did to Nehar Dinur, and thereby affect the Earth? He is trying to tell him: you do not understand My ways. You are questioning why I gave you yisurin (suffering); could you figure out how I run the solar system, the galaxies, and all that? You cannot figure it out.
Mai Chimah? (Why is it called Chimah?) Amar Shmuel: kemei'ah kochvei (about a hundred stars). Chimah means “about a hundred”—the Pleiades. Some say the stars are bunched together, and some say they are scattered.
Somebody once sent us a picture. “A brigadier general, your friend from Boston,” sent me a picture from the Army. He used to work at the Naval Academy, in the Academy, and he sent me a picture when he heard us say this Gemara. Initially, for thousands of years, people believed there were only seven or eight stars in the Pleiades, in Chimah. But after the Hubble telescope focused in, they saw that there are indeed about 100 stars in its galaxy. He sent me a picture from the Hubble telescope, saying that it was quite amazing that Shmuel knew something about this area of the sky that was not really revealed until modern times.
This is one of the gemarot that caused this man to make teshuvah (repentance). Today the man is a rabbi teaching Torah, all because of this Gemara. He could not believe it when he heard that the rabbis were well aware of the astronomy that is being proven today. Morris knows the man. David Wernick? Yes, Wernick.
Mai Ash? (What is Ash?) One of the places in the shamayim (heavens) is called Ash. Amar Rav Yehudah: Yuta, it is called Yuta. Mai Yuta? (What is Yuta?) Amrei lah (some say), “Zenav taleh” (the tail of Aries). Amrei lah, “Reisha de'igla” (the head of the calf)—some say it is the head of the tail, the head of the mazal of Shor (Taurus).
U-mistavra (and it makes more sense) that it is the tail of taleh (Aries), as it says, “Ve'Ash al baneha tanchem” (Ash is being consoled on its children). Let me just finish these words here: “Ketarpa detareif, veha de'azla batrah de'amrah lah havi li banai.” What is it? It makes more sense that Ash is the tail of taleh because the pasuk in Iyov says, “Ve'Ash al baneha tanchem.” Ash is being consoled over its children. God has to console Ash because it lost some of its children. Alma chasrah (therefore, it is lacking them): a couple of its stars are missing. Where did they go? To Chimah. U-mitchazya ketarpa detareif (it looks like a piece was torn off), as if it was hit with a hammer. Veha de'azla batrah (and that is why it follows after Chimah). Ash becomes the tail of Chimah, as if to tell Chimah, “Hey, give me back the stars you took.” There is a whole story here: “De'amrah lah havi li banai” (it says to it, “Give me back my children”). So you see that Ash is the tail of taleh. Taleh follows Chimah, so the tail of taleh goes to Chimah to get its stars back.
Keshe-bikesh HaKadosh Baruch Hu lehavi mabul la'olam (When the Holy One, Blessed be He, wanted to bring the great flood upon the world), He took two stars from Chimah, and that opened the floodgates and brought the great flood upon the world. U-keshe-bikesh lesotmah (and when He wanted to stop it), He took two stars from Ash and sealed it.
Why didn't He just give the stars back to Chimah? What did He have to take two stars from Ash to seal Chimah? He took two stars from Chimah and the flood came; to stop the flood, God took two stars from Ash and gave them to Chimah. Why take stars from Ash to give to Chimah? Give Chimah its own stars back.
“Ein habor mitmalei mechulyato.” It is not big enough. Once you take something, once you make a hole, the hole widens, and you cannot fill it with the same sand you took out. You need to fill it with something from a different place. Ei nami (alternatively), “Ein kateigor na'aseh saneigor” (A prosecutor cannot become a defense counsel). The stars that caused the flood cannot be the same stars that stopped the flood. Those stars were prosecutors.
Ve-livrei lah terei kochvei acharinei (Then let Him create two other stars). Why did He have to take them from Ash? Just create two new stars in Chimah. Create two new stars! If you are worried about a kateigor and saneigor, create two new stars and make them big enough to fill the void. “Ein kol chadash tachat hashemesh” (There is nothing new under the sun).
Amar Rav Nachman: atid HaKadosh Baruch Hu lehachziran lah (in the future, the Holy One, Blessed be He, will return them). Shene'emar, “Ve'Ayish al baneha tenachem” (And Ash will be consoled over its children). Ayish will be consoled. It will get back its...