Daf 206a (דַּף ר״ו ע״א)

The Yenuka (child) said (אָמַר הַהוּא יַנּוּקָא), I will return to the former words (אַהֲדַרְנָא לְמִלִּין קַדְמָאִין). “Our father died in the wilderness” (אָבִינוּ מֵת בַּמִּדְבָּר). “Our father” — this reason resembles the serpent that hangs on its neck and draws its tail into its mouth (אָבִינוּ הַאי טַעֲמָא דָּאמֵי, לְנָּחָשׁ תַּלְיָיא עַל קְדָלֵיהּ, וּמָשִׁיךְ זַנְבֵּיהּ בְּפוּמֵיהּ), in the sense of that which is drawn upon it above (בְּטַעְמָא, דְּהַהוּא דְּאִתְמְשָׁךְ עָלֵיהּ לְעֵילָּא). “Died in the wilderness” — through the speech of his mouth (מֵת בַּמִּדְבָּר, בְּמִלּוּלָא דְּפוּמֵיהּ).

That child was startled in terror (אִתְבְּהִיל הַהוּא יַנּוּקָא בִּבְהִילוּ), and strengthened himself in the pillow of his father (וְאַתְקִיף בְּקוּדְלָא דַּאֲבוֹי), and he wept and said (וּבָכָה וְאָמַר), This Tzelafchad died by speech (צְלָפְחָד דָּא בְּמִלּוּלָא מִית), and you, father, by speech have returned to this world (וְאַנְתְּ אַבָּא בְּמִלּוּלָא אַהֲדְרַת לְעָלְמָא דָּא). His father returned and kissed him and embraced him (אַהְדָּר אֲבוֹי וְנָשִׁיק לֵיהּ, וְגָפִיף לֵיהּ). Rabbi El'azar and all the friends wept (בָּכוּ רִבִּי אֶלְעָזָר, וְחַבְרַיָּיא כֻּלְּהוּ), and his father wept with them (וַאֲבוֹי בָּכָה בַּהֲדַיְיהוּ). They all took him and kissed him on his mouth, on his head, and on his eyes (נְטָלוּהוּ כֻּלְּהוּ וּנְשָׁקוּהוּ בְּפוּמוֹי, עַל רֵישֵׁיהּ, וְעַל עֵינוֹי), and his father was weeping with him (וַאֲבוּהּ הֲוָה בָּכֵי בַּהֲדֵיהּ).

Rabbi El'azar said to him (אָמַר לֵיהּ רִבִּי אֶלְעָזָר), My son, since you have spoken this word (בְּרִי, הוֹאִיל וְאַמְרַת מִלָּה דָּא), what is, “for his sin he died” (מַהוּ כִּי בְחֶטְאוֹ מֵת). The Yenuka (child) said (אָמַר הַהוּא יַנּוּקָא), Father, father (אַבָּא, אַבָּא), one word is sufficient for them (בְּחַד מִלָּה סַגִּי לוֹן): “for his sin” — for that serpent (בְחֶטְאוֹ דְּהַהוּא נָחָשׁ). Some say: since that serpent (ס״א כֵּיוָן דְּהַהוּא נָחָשׁ) wound its tail above (דְּכָרִיךְ בִּזְנָבֵיהּ לְעֵילָּא), it draws meaning into “for his sin” (מָשִׁיךְ טַעֲמָא בְחֶטְאוֹ). What is “for his sin” (מַאי בְחֶטְאוֹ). For his sin of that serpent (בְחֶטְאוֹ דְּהַהוּא נָחָשׁ). And not for another sin (וְלֹא בְּחֵטְא אַחֲרָא). And what is that? The speech of his mouth (וּמַאי אִיהוּ. מִלּוּלָא דְּפוּמֵיהּ). “For his sin he died” — the meaning of that drawing of that serpent which is wound with its tail, surely for his sin (כִּי בְחֶטְאוֹ מֵת, טַעֲמָא דְּהַהוּא מְשִׁיכוּ דְּהַהוּא נָחָשׁ דְּכָּרוּךְ בִּזְנָבֵיהּ, בְחֶטְאוֹ וַדַּאי).

Rabbi El'azar took him in his strength between his arms (נַטְלֵיהּ רִבִּי אֶלְעָזָר בְּתוּקְפֵּיהּ, בֵּין דְּרוֹעוֹי), and all the friends wept (וּבָכוּ כֻּלְּהוּ חַבְרַיָּיא). He said to them (אָמַר לוֹן), Rabbis, leave me with my father, for until now my spirit has not yet settled (רַבָּנָן, שְׁבוֹקוּ לִי בַּהֲדֵי אַבָּא, דְּעַד כְּעַן לָא אִתְיַישְׁבָא רוּחִי). Some say: his spirit (ס״א רוּחֵיהּ). Rabbi El'azar said to Rabbi Yosei (אָמַר רִבִּי אֶלְעָזָר לְרִבִּי יוֹסֵי), Tell me how many days and years this child has (אֵימָּא כַּמָה יוֹמִין וְשָׁנִין לְהַאי יַנּוּקָא). He said to them (אָמַר לוֹן), friends, I beg of you, do not ask this (חַבְרַיָּיא, בְּמָטוּ מִנַּיְיכוּ לָא תִּבְעוּן דָּא), for behold not yet have five years come upon him (דְּהָא עַד לָא מָטוּ עֲלוֹי חָמֵשׁ שְׁנִין).

Rabbi El'azar said to him (אָמַר לֵיהּ רִבִּי אֶלְעָזָר), Heaven forbid, for with a good eye I have looked upon him (חַס וְשָׁלוֹם, דְּהָא בְּעֵינָא טָבָא אַשְׁגַּחְנָא בֵּיהּ). And what you said, “five years” (וּמַה דְּאַמְרַת חָמֵשׁ שְׁנִין), these are the five years “in which there is no plowing and harvest” (אִינּוּן חָמֵשׁ שְׁנִין אֲשֶׁר אֵין חָרִישׁ וְקָצִיר) (Bereshit 45), which shall not be harvested ever (דְּלָא תִּקְצוֹר לֵיהּ לְעָלְמִין). Rabbi El'azar said to Rabbi Abba (אָמַר רִבִּי אֶלְעָזָר לְרִבִּי אַבָּא), Let us remain here seven days (נֵיתִיב הָכָא עַד ז׳ יוֹמִין), so that the household may be settled (בְּגִין דְּאִתְיַישְּׁבָא בֵּיתָא). For behold, all seven days when the Neshama departs from the body, it goes naked (דְּהָא כָּל שִׁבְעָה יוֹמִין דְּנִשְׁמְתָא נַפְקַת מִן גּוּפָא, אַזְלַת עַרְטִילָאָה). And now that it has returned, until now it has not yet settled in its place until seven days (וְהַשְׁתָּא דְּאָהַדָרַת, עַד כָּעַן לָא אִתְיַישְּׁבַת בְּדוּכְתָּהָא, עַד שִׁבְעָה יוֹמִין).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), It is written: “You shall surely open your hand to your brother, to your poor and to your needy” (כְּתִיב פָּתוֹחַ תִּפְתַּח אֶת יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיוֹנְךָ) (Deuteronomy 15). This verse, we have learned it (קְרָא דָּא, הָא תָּנֵינָן לֵיהּ), that a man should not abandon his own poor and give to another (דְּלָא יִשְׁבּוֹק בַּר נָשׁ עַנְיָא דִּילֵיהּ, וְיָהִב לְאַחֲרָא).

Behold, Rabbi Yosei your father-in-law is in the house of his Master (הָא רִבִּי יוֹסֵי חָמוּךְ בְּבֵי מַרְעֵיהּ), let us go and perform kindness with him (נֵיזִיל וְנִגְמוֹל חֶסֶד עִמֵּיהּ). And after we return, we shall enter into this (וּבָתַר דְּנֶהְדַּר, נֵיעוּל בְּהַאי). For behold, all the time that we go and return on this path, we shall see the resurrection of the dead (וְהָא כָּל זִמְנָא דְּנֵהַךְ וְנֶהְדָּר בְּאָרְחָא דָּא, נֶחֱמֵי תְּחִיַּית הַמֵּתִים). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), Surely it is so (וַדַּאי הָכִי הוּא). They kissed that child (נְשָׁקוּהוּ לְהַהוּא יַנּוּקָא), blessed him (בֵּרְכוּהוּ), and went (וְאַזְלוּ).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), I marvel at the children of this generation (תַּוַוהְנָא עַל דַּרְדְּקֵי דְּדָרָא דָּא), how strong is their power (כַּמָה תַּקִּיפָא חֵילַיְיהוּ), for they are mighty great cedars, tall (וְאִינּוּן טִנָרִין רַבְרְבִין רָאמִין). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), Fortunate is the portion of my father, the Master of this generation (זַכָּאָה חוּלָקֵיהּ דְּאַבָּא, מָארֵיהּ דְּדָרָא דָּא).

For behold, in his days Kudsha Berikh Hu desires to establish his two academies, and to make for them a great and exalted habitation as is fitting (דְּהָא בְּיוֹמוֹי, בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְאַתְקְּנָא, תְּרֵין מְתִיבְתִּין דִּילֵיהּ, וּלְמֶעְבַּד לוֹן יִשּׁוּבָא רַבְרְבָא וְעִלָּאָה כַּדְּקָא יָאוּת). For it shall not be as this generation, until the King Mashiach shall come (דְּהָא לָא יְהֵא כְּדָרָא דָּא, עַד דְּיֵיתֵי מַלְכָּא מְשִׁיחָא). They went (אַזְלוּ). As they were going (עַד דַּהֲווֹ אָזְלֵי),

Rabbi Abba said (אָמַר רִבִּי אַבָּא): behold, we have learned (הָא תָּנֵינָן), that plagues come upon mankind for eleven matters (עַל חַד סְרֵי מִלִּין נִגְעִין אַתְיָין עַל בְּנֵי נָשָׁא). And these are they (וְאִלֵּין אִינּוּן): for Avodah zarah [foreign worship] (עַל עֲבוֹדָה זָרָה); for blaspheming the Name (וְעַל קִלְּלַת הַשֵּׁם); for forbidden sexual relations (וְעַל גִּלוּי עֲרָיוֹת); for theft (וְעַל גְּנֵיבָה); for lashon hara [evil speech] (וְעַל לָשׁוֹן הָרָע); for false testimony (וְעַל עֵדוּת שָׁקֶר); for a judge who perverts judgment (וְעַל דַּיָּינָא דִּמְקַלְקֵל יַת דִּינָא); for a vain oath (וְעַל שְׁבוּעַת שָׁוְא); for one who enters the boundary of his fellow (וְעַל דְּעָאל בִּתְחוּמָא דְּחַבְרֵיהּ); for one who devises evil thoughts (וְעַל דִּמְחַשֵּׁב מַחֲשָׁבִין בִּישִׁין); and for one who sends forth strife between brothers (וְעַל דִּמְשַׁלֵּחַ מְדָנִים בֵּין אַחִים). [Some say: also for the evil eye] (וְאִית דְּאָמְרֵי, אַף עַל עֵינָא בִּישָׁא). And all of these we have learned in a Baraita (וְכֻלְּהוּ תָּנֵינָן בְּמַתְנִיתָא).

Idolatry — from where do we know (עֲבוֹדָה זָרָה מִנָּיִן). For it is written, “And Moshe saw the people, that it was exposed, for Aharon had exposed them” (דִּכְתִיב, וַיַּרְא מֹשֶׁה אֶת הָעָם כִּי פָרוּעַ הוּא כִּי פְרָעֹה אַהֲרֹן) (Exodus 32). What is “for it was exposed” (מַאי כִּי פָרוּעַ הוּא). That they were smitten with leprosy (דְּאַלְקוּ בְּצָרַעַת). It is written here “for it was exposed” (כְּתִיב הָכָא כִּי פָרוּעַ הוּא), and it is written there, “And the leper in whom the plague is, his garments shall be torn, and his head shall be exposed” (וּכְתִיב הָתָם, וְהַצָּרוּעַ אֲשֶׁר בּוֹ הַנֶּגַע בְּגָדָיו יִהְיוּ פְרוּמִים וְרֹאשׁוֹ יִהְיֶה פָרוּעַ) (Leviticus 13). And for blaspheming the Name (וְעַל קִלְּלַת הַשֵּׁם), for it is written, “This day Hashem will deliver you into my hand” (דִּכְתִיב, הַיּוֹם הַזֶּה יְסַגֶּרְךָ יְיָ בְּיָדִי) (I Samuel 17), and it is written, “And the Kohen shall shut him up” (וּכְתִיב, וְהִסְגִּירוֹ הַכֹּהֵן) (Leviticus 13).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), this word is not settled, and it needs to be examined (מִלָּה דָּא לָא אִתְיַישְׁבָא, וְאִצְטְרִיךְ לְעַיְּינָא בֵּיהּ). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר), so it is indeed (הָכִי הוּא וַדַּאי): this Philistine drew near to the lineage of David (פְּלִשְׁתִּי דָּא קָרִיב לְיִיחוּסָא דְּדָוִד הֲוָה), and he was the son of Orpah (וּבְרָהּ דְּעָרְפָּה הֲוָה). And this is what is written, “From the ranks of the Philistines” (וְהַיְינוּ דִּכְתִיב, מִמַעַרְכוֹת פְּלִשְׁתִּים) (I Samuel 17). Do not read “from the ranks” (mi-ma‘arkhot) but “from the caves of the Philistines” (mi-me‘arot) (אַל תִּקְרֵי מִמַעַרְכוֹת, אֶלָּא מִמְּעָרוֹת פְּלִשְׁתִּים), for they made his mother like this cave (דְּשַׁוְיוּהָ לְאִמֵּיהּ כִּמְעַרְתָּא דָּא). And since it is written, “And the Philistine cursed David by his gods” (וְכֵיוָן דִּכְתִיב, וַיְקַלֵּל הַפְּלִשְׁתִּי אֶת דָּוִד בֵּאלֹהָיו) (I Samuel 17), David looked at him with the evil eye (אִסְתָּכַּל בֵּיהּ דָּוִד בְּעֵינָא בִּישָׁא). And everywhere that he looked with the evil eye (וּבְכָל אֲתָר דְּהֲוָה מִסְתַּכֵּל בְּעֵינָא בִּישָׁא), all kinds of leprosy were drawn from the eyes of David (כָּל זִינֵי צָרַעַת אִתְמַשְּׁכָן מְעֵינֵיהּ דְּדָוִד). And so it was with Yoav (וְהָכִי הֲוָה בְּיוֹאָב). When David looked at him with the evil eye (כֵּיוָן דְּאִסְתָּכַּל בֵּיהּ דָּוִד בְּעֵינָא בִּישָׁא), what is written? “And there shall never fail from the house of Yoav one that has an issue or that is a leper…” (מַה כְּתִיב, וְלֹא יִכָּרֵת מִבֵּית יוֹאָב זָב וּמְצוֹרָע וְגוֹ׳) (II Samuel 3). And here with this Philistine (וְהָכָא בְּפְּלִשְׁתִּי דָּא), since he blasphemed the Name (כֵּיוָן שֶׁקִּלֵל אֶת הַשֵּׁם), he looked at him with the evil eye (אִסְתָּכַּל בֵּיהּ בְּעֵינָא בִּישָׁא), and saw on his forehead that he was leprous (וְחָמָא בְּמִצְחֵיהּ דְּאִצְטְרַע). Immediately, “And the stone sank into his forehead” (מִיַּד, וַתִּטְבַּע הָאֶבֶן בְּמִצְחוֹ) (I Samuel 17), and the leprosy clung to his forehead (וְאִתְדַּבְּקַת הַצָרַעַת בְּמִצְחוֹ). And all of it was the sinking of the evil eye of leprosy into his forehead (וְכֹלָּא הֲוָה אִשְׁתָּקָעַת עֵינָא בִּישָׁא דְּצָרַעַת בְּמִצְחוֹ), and the stone itself sank into his forehead (וְאִשְׁתְּקָעַת אַבְנָא מַמָּשׁ בְּמִצְחוֹ). Surely, he was a leper (וַדַּאי מְצוֹרָע הֲוָה).