The MB Sit edition, an audio series of the Talmud Bavli, specifically Masechet Kiddushin, has been sponsored by our good friend, Mr. Chaimi Dana, may he be protected and live long, in honor of his wife, Dina bat Rivka. May she enjoy many years of Shalom Bayit, success, livelihood, and all good things, including health, happiness, and nachat from the children, along with all blessings. Amen. Today’s daf is being studied for the elevation of the souls of Mori u'Zkeini Yosef ben Sarah and u'Marat Zkeinati Etel bat Sarah, and Rabbi Avraham ben Ester. May the spirit of Hashem rest upon them in Gan Eden. Amen. We also study today’s daf for a complete healing for Moshe ben Dina, Sarah bat Rachel, v'Sarah Ruchama bat Rachel, Tzion ben Ester, and all those in need of Refuah Shlema. May it come quickly, and may it be His will. Amen.
We begin today’s daf on lamed tet amud bet, starting six lines from the bottom. Rav Tuvi bar Rav Kisna presented a contradiction to Rava. We learned in our Mishnah that anyone who performs one mitzvah is rewarded. The implication is clear: if one performs a mitzvah, he receives good, but if he does not perform a mitzvah, he does not receive a reward. The question arises: what if a person simply sits and does not commit a aveirah? The text indicates that he is credited as if he performed a mitzvah. This suggests that one can receive credit not only for performing mitzvot but also for refraining from aveirot.
Rava responded that this is specifically a case where the sin was presented to him, and he refrained from it. It is not merely about someone sitting idly; he must actively resist the temptation presented to him. Rashi explains that this refers to a situation where a sin came to him, and he controlled his yetzer and did not transgress. There is no greater mitzvah than this. The Gemara provides an example of Rav Hanina bar Pappe, who was approached by a woman attempting to seduce him. To resist her, he invoked a holy name, causing his body to be afflicted with boils, making him repulsive to her. However, she used her own magic to cure him, prompting him to flee.
He sought refuge in a bathhouse known for its dangers; even during the day, it was said to be unsafe. Remarkably, he entered without harm. The next day, the sages asked him how he was protected. He claimed that the bodyguards of the Caesar had watched over him. They suggested that perhaps he had been tempted with arayot and had refrained, which is indeed a commendable act. The Gemara states that anyone who is tempted with arayot and controls himself is granted a miracle. Thus, it is evident that the merit of abstaining from sin is indeed a significant mitzvah.
The Gemara continues with several stories illustrating the importance of resisting temptation. Rabbi Tzadok was approached by a woman who attempted to seduce him. He expressed his weakness, claiming he could not commit the aveirah. He then asked if she had anything to eat. When she offered him something non-kosher, he declared that if he were willing to commit the sin, he would also eat such food. To demonstrate his resolve, he jumped into the oven, asserting that committing the sin would lead him to the fires of Gehinnom.
Another story involves Rav Kahana, who was poor and sold baskets. One day, a woman tried to seduce him, and he suggested he needed to wash up before they sinned. Instead, he jumped off the roof to avoid the temptation. Eliyahu Hanavi appeared to him, expressing his astonishment at the lengths he went to avoid sin. When asked what led him to such a situation, Rav Kahana attributed it to his poverty, which forced him into a situation where he encountered temptation.
The Gemara also discusses the principle of reward and punishment. It states that there are certain mitzvot for which one receives rewards in this world, while the principal reward remains for the world to come. Examples include honoring one’s parents, performing acts of kindness, and studying Torah. The Gemara emphasizes that the reward for these actions is evident in this life, while the ultimate rewards are preserved for the next.
As the discussion continues, the Gemara highlights the distinction between mitzvot that benefit both oneself and others versus those that are solely between man and God. This distinction is crucial for understanding the nature of the rewards associated with different mitzvot. The Gemara elaborates that while certain actions may seem to stand alone, they often have broader implications that affect both the individual and the community.
In conclusion, the Gemara presents a comprehensive exploration of the interplay between action, intention, and the resulting consequences in the realm of mitzvot and aveirot. The narratives serve to illustrate the importance of self-control and the potential for reward through righteous behavior, while also underscoring the significance of learning and understanding the Torah as a foundation for ethical living.