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Daf Ditty Pesachim 113: Kaldiyyim, Kalda'ei

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Daf Ditty Pesachim 113: Kaldiyyim, Kalda'ei Daf Ditty Pesachim 113: kaldiyyim, kalda'ei, The countries around Chaldea The fame of the Chaldeans was still solid at the time of Cicero (106–43 BC), who in one of his speeches mentions "Chaldean astrologers", and speaks of them more than once in his De divinatione. Other classical Latin writers who speak of them as distinguished for their knowledge of astronomy and astrology are Pliny, Valerius Maximus, Aulus Gellius, Cato, Lucretius, Juvenal. Horace in his Carpe diem ode speaks of the "Babylonian calculations" (Babylonii numeri), the horoscopes of astrologers consulted regarding the future. In the late antiquity, a variant of Aramaic language that was used in some books of the Bible was misnamed as Chaldean by Jerome of Stridon. That usage continued down the centuries, and it was still customary during the nineteenth century, until the misnomer was corrected by the scholars. 1 Rabbi Yoḥanan further said: The Holy One, blessed be He, proclaims about the goodness of three kinds of people every day, as exceptional and noteworthy individuals: About a bachelor who lives in a city and does not sin with women; about a poor person who returns a lost object to its owners despite his poverty; and about a wealthy person who tithes his produce in private, without publicizing his behavior. The Gemara reports: Rav Safra was a bachelor living in a city. 2 When the tanna taught this baraita before Rava and Rav Safra, Rav Safra’s face lit up with joy, as he was listed among those praised by God. Rava said to him: This does not refer to someone like the Master. Rather, the statement applies to people like Rav Ḥanina and Rav Oshaya, who were cobblers in Eretz Yisrael, and they would sit in the marketplace of prostitutes and fashion shoes for prostitutes. And the prostitutes would enter their shops and look at them. However, due to their piety, these Sages did not raise their eyes to look at the women. And those prostitutes were so impressed with this behavior that when they swore, they would say as follows: By the lives of the holy Sages of Eretz Yisrael. It is this type of bachelor who is praised by Heaven. 3 The Gemara cites a similar statement. The Holy One, blessed be He, loves three people: One who does not get angry; one who does not get drunk; and one who is forgiving. The Holy One, blessed be He, hates three people: One who says one statement with his mouth and means another in his heart, i.e., a hypocrite; one who knows testimony about another person and does not testify on his behalf; and one who observes a licentious matter performed by another person and testifies against him alone. His testimony is meaningless, as he is the only witness; consequently, he merely gives the individual a bad reputation. The Gemara comments: This is like that incident where Tuveya sinned with immorality, and Zigud came alone to testify about him before Rav Pappa. Rav Pappa instructed that Zigud be lashed. Zigud said to him: Tuveya sinned and Zigud is lashed, an objection that became a popular saying. He said to him: Yes, as it is written: One witness shall not rise up against a man for any 15 וט אֹל - ל,שׁכל ידָחאְאבּ דﬠ םְִֶָ ָיקוֵּ - וָﬠ ֹן ֹן וָﬠ iniquity, or for any sin, in any sin that he sinneth; at the לוּ ְ ָ כ ל - ָלְכבּ א,ַחתטּ ָ - רשׁא ,אֵחט ֲֶ ְ ,אֵחט ֲֶ רשׁא mouth of two witnesses, or at the mouth of three ֱֶָיאט:ח ַﬠל - וַֹלﬠ ,דםשׁﬠא יֵינ יְִֵ ִפּ - י ִפּ י .witnesses, shall a matter be established ָהְשׁlשׁ - ִיםֵﬠד -- םבדּ ָיָָקוּ.ר םבדּ Deut 19:15 “One witness shall not rise up against a man” and you testified against him alone. You have merely given him a bad reputation. 4 Rabbi Shmuel bar Rav Yitzḥak said that Rav said: Although one who sees another committing a sin should not testify against him by himself, he is nonetheless permitted to hate him, as it is stated: “If you see the donkey of he who hates you lying under its load” (Exodus 23:5). The Gemara clarifies this verse: What is the meaning of he who hates you mentioned in the verse? If you say it is referring to a gentile who hates you, but wasn’t it taught in a baraita that the phrase: He who hates, of which the Torah spoke, is a Jew who hates you, not a gentile who hates you? Rather, it is obvious that the verse is referring to a Jew who hates you. But is one permitted to hate a fellow Jew? But isn’t it written: Thou shalt not hate thy brother in thy heart; thou 17 זי אֹל - נאשׂ ֶתא ְִָת - ,יבְ|ָאִבחלבּ ;|ִָ ֶ ;|ִָ ,יבְ|ָאִבחלבּ shalt surely rebuke thy neighbour, and not bear sin כוֹה ֵ ַ ח כוֹתּ ִ חי ַ תֶ א - ִיתֲﬠמ ו,ֶ| אְֹל - שּׂא ִָת שּׂא .because of him חויָָﬠל ְ.אֵט חויָָﬠל Lev 19:17 “You shall not hate your brother in your heart” which clearly prohibits the hatred of another Jew? Rather, perhaps you will say that the verse is referring to a situation where there are witnesses that he performed a sin. However, in that case, everyone else should also hate him. What is different about this particular person who hates him? Rather, is it not referring to a case like this, when he saw him perform a licentious matter? He is therefore permitted to hate him for his evil behavior, whereas others who are unaware of his actions may not hate him. 5 Rav Naḥman bar Yitzḥak said: Not only is this permitted, it is even a mitzva to hate him, as it is stated: “The fear of God is to hate evil” (Proverbs 8:13). Rav Aḥa, son of Rava, said to Rav Ashi: What is the halakha with regard to whether one who saw someone sin may tell his teacher so that he too will hate him? Rav Ashi said to him: If the student knows that he is trusted by his teacher as two witnesses, and therefore his statement will be accepted, he should tell him, and if he is not trusted by his teacher as two witnesses, he should not tell him. The Sages taught: There are three types of people whose lives are not lives, due to their constant suffering: The compassionate, the hot tempered, and the delicate. Rav Yosef said: All of these attributes are found in me. Rabba bar bar Ḥana said that Rabbi Shmuel bar Marta said that Rav said, citing Rabbi Yosei of Hutzal: From where is it derived that one may not consult astrologers? As it is stated: 6 .Thou shalt be whole-hearted with the LORD thy God 13 גי הָתּםתּמ ם,ְהﬠִִיי ֶ הִהאוהי ֱֶיָ.|lְ הִהאוהי ֶ ם,ְהﬠִִיי הָתּםתּמ Deut 18:13 “You shall be wholehearted with the Lord your God”. The Torah demands absolute faith in God and acceptance of His justice, without attempting to predict the future. RASHI Steinzaltz 7 Devarim Rabbah 8:6 8 Another explanation: "This commandment etc... is not in heaven." Moses said to them, "Do not say that another Moses stood and brought to us a different Torah from the Heavens, I already informed you all that it is not in Heaven, nothing of it remains in the Heavens." Another explanation: Rabbi Chanina said, it (the Torah) and all the vessels of belief in It were given; "its' humility, its' justice, its' integrity, and the gift of its' reward. Another possibility: What does, "It is not in Heaven" mean? Shmuel said, The Torah was not commanded in astrological signs since belief in them is in the heavens. They said to Shmuel, but hey, aren't you an astrologer and also great in Torah? He said to them, I only look at the astrological signs when I am free from the Torah. When is that? When I enter the bathhouse. TALMIDEI CHACHAMIM IN BAVEL HATE EACH OTHER Rav Mordechai Kornfeld writes:1 Our daf says that the "Talmidei Chachamim in Bavel despise each other." Certainly, the great and holy Amora'im were not suspect of any sin, let alone the terrible transgression of hate for their colleagues. What does the Gemara mean? The Gemara in Kidushin (30b) cites the verse: {Happy is the man that hath his quiver full of them; {N 5ה ְַיגַּארהשׁ ֶֶרֵב -- לּראֲאשׁמ אִֶת ֵֶ - they shall not be put to shame, when they speak with their ַא ָ,וֹתְשׁפּ ֶ:ֵםהמ {enemies in the gate. {P ֹל א - ֵֹיבשׁוּ -- יִכּ - ְַיְדבּרוֶּאת - וֹא ְ י ִ ב םי םי ִ ב ְ י וֹא ַָ.רַבּﬠשּׁ Ps 127:5 "Happy is the person who has many children, he will not be embarrassed when he speaks with his enemies at the gate" The Gemara there asks, "Who are these enemies?" Rebbi Chiya bar Aba answers that the verse refers to a father and his son or to a Rebbi and his Talmid. When they learn together, they are called "enemies" of each other. The Gemara adds that "they do not leave from there until they become beloved unto one another." Rashi explains that they are "enemies" because they constantly challenge each other with questions and are not satisfied until they are convinced that they have arrived at the truth. 1 https://www.dafyomi.co.il/pesachim/insites/ps-dt-113.htm 9 According to that Gemara, the Talmidei Chachamim in Bavel do not harbor any hatred.
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