Daf 9a (דַּף ט׳ ע״א)

Rabbi El'azar asked his father, Rabbi Shimon (רִבִּי אֶלְעָזָר שָׁאִיל לְרִבִּי שִׁמְעוֹן אֲבוּהִי), and said to him (אָמַר לֵיהּ): Have we not learned that for three sins of the world, famine comes into the world? (הָא תָּנֵינָן דְּעַל תְּלַת חוֹבֵי עָלְמָא רָעָב בָּא לְעוֹלָם). And all these sins are not found except among the wealthy (וְכֻלְּהוּ חוֹבֵי לָא מִשְׁתַּכְּחֵי אֶלָּא בְּעַתִירֵי), because their hearts are lifted within them (בְּגִין דְּלִבַּיְיהוּ גַּס בְּהוּ), and they are not found among the poor (וְלָא מִשְׁתַּכְּחֵי בְּמִסְכְּנֵי). What is the judgment? (מַה דִּינָא הוּא), that Kudsha Berikh Hu kills the poor (דְקוּדְשָׁא בְּרִיךְ הוּא קָטִיל לְמִסְכְּנֵי) and spares the wealthy (וְקָאִים לַעֲתִירֵי), for behold, from now they will only continue to sin before Him (דְּהָא מֵהַשְׁתָּא יוֹסִפוּן לְמֶחטֵי קָמֵיהּ).

He said to him (אָמַר לֵיהּ): You have asked well (יֵאוֹת שָׁאַלְתָּ), and this is what the Friends have already established and said (וְהָא אוּקְמוּהָ חַבְרַיָּיא וְאָמְרוּ): When Kudsha Berikh Hu desires to exact punishment from the wicked and remove them from the world (כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְאִתְפָּרְעָא מִן רַשִּׁיעַיָּא וּלְאוֹבָדָא לְהוּ מִן עָלְמָא), then He gives them peace (כְּדֵין יָהִיב לְהוּ שָׁלוֹם), and completes everything for them (וַאֲשְׁלִים לְהוּ בְּכֹלָּא).

But come and see (אֲבָל תָּא חֲזִי): all the people of the world are not found near to the Supernal King (דְּכָל בְּנֵי עָלְמָא לָא מִשְׁתַּכְּחִין קְרִיבִין לְמַלְכָּא עִלָּאָה) like these vessels that He makes use of (כְּאִלֵּין מָאנִין דְּאִיהוּ אִשְׁתָּמַּשׁ בְּהוּ). And who are they? (וּמַאן אִינּוּן): “A broken and crushed heart” (Psalms 51) (לֵב נִשְׁבָּר וְנִדְכֶּה); and “the contrite and humble of spirit” (Isaiah 57) (וְאֶת דַּכָּא וּשְׁפַל רוּחַ). These are the vessels of the King (אִלֵּין אִינּוּן מָאנֵי דְּמַלְכָּא). And when there is affliction in the world (וְכַד אִשְׁתְּכַח בַּצוֹרֶת בְּעָלְמָא), and famine, and judgment overpowers the poor (וְכַפְנָא וְדִינָא אִתְתָּקַּף עַל מִסְכְּנֵי), then they weep and cry out before the King (כְּדֵין בָּכָאן וְגָעאון קָמֵי מַלְכָּא), and Kudsha Berikh Hu draws close to them more than to all others (וְקוּדְשָׁא בְּרִיךְ הוּא קָרִיב לוֹן יַתִּיר מִכֹּלָּא).

This is what is written: “For He has not despised nor abhorred the affliction of the poor” (Psalms 22) (הֲדָא הוּא דִכְתִיב, כִּי לֹא בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי). And then Kudsha Berikh Hu commands concerning the reason why famine has come into the world (וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא פָּקִיד עַל מַה אַתְיָא כַּפְנָא לְעָלְמָא). Woe to those wicked ones who caused this (וַוַי לְאִינּוּן חַיָּיבַיָּא דְּגַרְמֵי הַאי). When the King is aroused to look upon the world (כַּד אִתְעֲר מַלְכָּא לְאַשְׁגְּחָא בְּעָלְמָא), at the voice of the poor (עַל קָלָא דְּמִסְכְּנִי), may the Merciful One save them from among them (רַחֲמָנָא לִישֵׁזְבָן מִנַּיְיהוּ), and from their humiliation (וּמֵעוּלְבְּנַיְיהוּ).

Then it is written: “Hearing, I shall hear his cry” (Exodus 22) (כְּדֵין כְּתִיב: שָׁמוֹעַ אֶשְׁמַע צַעֲקָתוֹ). “Hearing, I shall hear” — twice (שָׁמוֹעַ אֶשְׁמַע תְּרֵי זִמְנֵי): once to pay attention to their voice (חַד לְאַשְׁגְּחָא בְּקַלֵיהוֹן), and once to punish those who caused them this (וְחַד לְאִתְפָּרְעָא מִן אִינּוּן דְּגַרְמִין לוֹן הַאי). This is what is written: “And I will hear, for I am gracious; and My anger shall burn…” (Exodus 22) (הֲדָא הוּא דִכְתִיב: וְשָׁמַעְתִּי כִּי חַנּוּן אָנִי וְחָרָה אַפִּי וְגוֹ'). And therefore, at the time when famine is found in the world (וְעַל דָּא בְּשַׁעֲתָא דְּכַפְנָא אִשְׁתְּכַח בְּעָלְמָא), woe to those wealthy transgressors (וַוי לְאִינּוּן עֲתִירֵי חַיָּיבַיָּא), because of the voice of the poor before Kudsha Berikh Hu (בְּקַלֵיהוֹן דְּמִסְכְּנִי לְקָמֵי קוּדְשָׁא בְּרִיךְ הוּא).

Come and see (תָּא חֲזֵי), that the Korban of the poor man is lighter than all (דְּהַהוּא קָרְבְּנָא דְּמִסְכְּנָא קָלִיל מִכֹּלָּא), because his heart is broken (בְּגִין דְּלִבֵּיהּ תָּבִיר). And even though he is considered prone to sin (וְאַף עַל גַּב דְּחָשִׁיב לְמֶחֱטֵי), it passes from him (אִתְעֲבָּר מִנֵּיהּ), for his suffering is sufficient (דְּהָא דַּי לֵיהּ בְּצַעֲרֵיהּ), and that of his household (וּדְאִינְשֵׁי בֵּיתֵיהּ).

Therefore, every Korban (וְעַל דָּא כָּל קָרְבְּנָא), each and every one individually (וְקָרְבְּנָא, כָּל חַד וְחַד בִּלְחוֹדוֹי), is known to the Kohen (אִשְׁתְּמוֹדְעָן כֻּלְּהוּ לְגַבֵּי כַּהֲנָא). There was a case with a certain wealthy man (עוֹבָדָא בְּהַהוּא עֲתִירָא), who brought before the Kohen two doves (דְּקָרִיב קָמֵי כַּהֲנָא תְּרֵין יוֹנִין). When the Kohen saw him (כַּד חָמָא לֵיהּ כַּהֲנָא), he said to him (אָמַר לֵיהּ): This Korban is not yours (לָאו דִּידָךְ הוּא הַאי קָרְבְּנָא). He went home, and he was saddened (אָתָא לְבֵיתֵיהּ וַהֲוָה עָצִיב). His brothers said to him: Why are you sad? (אָמְרוּ לֵיהּ אֲחוּי, אֲמַאי אַתְּ עָצִיב). He said to them: The Kohen did not offer my Korban (אָמַר לְהוּ: דְּלָא קָרִיב לִי כַּהֲנָא קָרְבְּנָא דִּילִי). They said to him: And what was it? (אָמְרוּ לֵיהּ: וּמַאי אִיהוּ). He said to them: Two doves (אָמַר לְהוּ: תְּרֵין יוֹנִין). They said to him: But that’s from a poor person, and not yours (אָמְרוּ לֵיהּ: וְהָא מִן מִסְכְּנָא אִיהוּ, וְלָאו דִּידָךְ). For it is written: “And if he is poor and his hand does not attain…” (Leviticus 14) (דְּהָא כְּתִיב, וְאִם דַּל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת וְגוֹ').

Rather, offer your Korban (אֶלָּא קָרִיב קָרְבְּנָךְ). He said to them: What is it? (אָמַר לְהוּ: מַאי אִיהוּ). They said to him: One bull (אָמְרוּ לֵיהּ: חַד תּוֹרָא). He said to them (אָמַר לְהוּ): And how severe is the mere thought of sin! (וּמַה כָּל כַּךְ חֲמִירָא מַחֲשָׁבָה דְּחַטָּאָה). I vow (נָדַרְנָא), that I will never again allow a sinful thought to arise in my heart (דְּלָא אַסְלַּק עַל לִבָּאי מַחֲשָׁבָה דְּחַטָּאָה). From that moment onward, what did he do? (מִתַּמָּן וּלְהָלְאָה מָה עֲבַד). Every day he would labor in trade (כָּל יוֹמָא אִשְׁתָּדַּל בִּסְחוֹרָתָא), and at night he would sleep (וּבְלֵילְיָא הֲוָה נָאִים). When he would awaken (כַּד אִתְעֲר), he would call to his brother (הֲוָה קָרֵי לַאֲחוֹי), and they would teach him matters of Orayta (וְאוֹלִיפוּ לֵיהּ מִילֵי דְּאוֹרַיְיתָא), and he would study until daybreak (והֲוָה לָעֵי עַד דְּסָלִיק יְמָמָא). And it was found that he studied Orayta (וְאִשְׁתְּכַח דְּאוֹלִיף אוֹרַיְיתָא), and he was called “another Yehudah” (וַהֲוָה קָארֵי לֵיהּ יְהוּדָה אָחֳרָא).

One day Rabbi Yessa Sava encountered him (יוֹמָא חַד אִיעְרַע בֵּיהּ רִבִּי יֵיסָא סָבָא), and he had already divided his wealth — half to the poor, and half to seafaring trade (והֲוָה פָּרִישׁ נִכְסוֹי, פַּלְגּוּ לְמִסְכְּנֵי וּפַלְגּוּ לִסְחוֹרָתָא עַל יַמָּא), with those men who were separated and devoted to right conduct (בְּאִינּוּן גַּבְרִין פְּרִישֵׁי יַמִין). And he was sitting and studying Orayta (והֲוָה יָתִיב וְלָעֵי בְּאוֹרַיְיתָא).

He opened and said (פָּתַח וְאָמַר): “And Shaul said to the Kenite…” (1 Samuel 15) (וַיֹּאמֶר שָׁאוּל אֶל הַקֵּנִי). Who is the Kenite? (מַאן הוּא קֵנִי). These are the children of Yitro, the father-in-law of Moshe (אִלֵּין בְּנֵי יִתְרוֹ חָמוּי דְּמֹשֶׁה), who made a nest in the wilderness (דְּעָבְדוּ קִנָּא בְּמַדְבְּרָא), like the swallow (כְּהַאי דְּרוֹר), as it is said: “Even the swallow has found a nest for herself” (Psalms 84) (כְּמָה דְאַתְּ אָמֵר: וּדְרוֹר קֵן לָהּ).

To toil in the Orayta (בְּגִין לְמִלְעֵי בְּאוֹרַיְיתָא), for the Orayta does not require luxury (דְּאוֹרַיְיתָא לָא בַּעְיָא תַּפְנוּקִין), nor business (וְלָא סְחוֹרְתָּא), but to labor in her by day and by night (אֶלָּא לְאַעֲמְלָא בָּהּ יְמָמָא וְלֵילֵי). Therefore, they went to the wilderness (בְּגִין כָּךְ נַטְלוּ לְמַדְבְּרָא), from the indulgence of Yericho (מֵעִנּוּגָא דִּירִיחוֹ). This is what is written: “And the children of the Kenite, the father-in-law of Moshe, went up from the city of palms…” (Judges 1) (הֲדָא הוּא דִכְתִיב: וּבְנֵי קֵנִי חוֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים וגו׳). And you did kindness with all the children of Yisrael (וְאַתָּה עָשִׂיתָ חֶסֶד עִם כָּל בְּנֵי יִשְׂרָאֵל), because you benefited Moshe in your house (בְּגִין דְּאַהֲנִי לְמֹשֶׁה בְּבֵיתֵיהּ). And Moshe was the entirety of all Yisrael (וּמֹשֶׁה כְּלָלָא דְּכָל יִשְׂרָאֵל הֲוָה).

And furthermore (וְתוּ), because you explained one interpretation more in the Orayta (בְּגִין דְּאוֹלִיף פַּרְשְׁתָא חֲדָא יַתִּיר בְּאוֹרַיְיתָא), and through this you did kindness with Yisrael (וּבְדָא עָבִיד חֶסֶד עִם יִשְׂרָאֵל). Why does this matter come here in the war of Amalek? (אֲמַאי קָא אָתָא הָכָא מִלָּה דָּא בְּמִלְחַמְתָּא דַּעֲמָלֵק).

Rather, Shaul said (אֶלָּא אָמַר שָׁאוּל): When Yisrael came out of Egypt (כַּד נַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם), among all the other nations of the world there was no one who attached themselves to Yisrael to accuse them (מִכָּל שְׁאָר אוּמִין דְּעָלְמָא לָא הֲוָה מַאן דְּאִזְדְּוַּוג לְהוּ לְיִשְׂרָאֵל לְקַטְרְגָא לְהוּ), except Amalek (אֶלָּא עֲמָלֵק), and he did evil to Yisrael (וְהוּא עָבֵד בִּישׁ לְיִשְׂרָאֵל), and provoked war with them (וְאָגַח קְרָבָא בְּהוּ). And you approached them with peace (וְאַנְתְּ אַקְדְּמַת לְהוּ שְׁלָם), and did kindness with all of them (וְעַבְדַת חֶסֶד עִם כֻּלְּהוּ), and for this reason, you are not worthy to be joined with them (וּבְגִינֵי כַּךְ לֵית אַנְתְּ כְּדַאי לְאִתְחַבְּרָא בְּהוּ).