Vayedaber

וְכוּלְּהוּ כְּתִיבִי בְּאֶדְרָעֵיהּ.

Traduction

in the phylacteries of the head, where there are four separate compartments. And all of the verses are written together on one parchment in the phylacteries of the arm, which has only one compartment.

Rachi non traduit

וכולהו כתיבי באדרעיה. כל הכתובים הללו כתובים בזרוע בבית אחד שאותן של יד אינן אלא בית אחד כדאמרינן במנחות (דף לד:) וכל הפרשיות כתובות בו:

אָמַר רָבִין בַּר רַב אַדָּא, אָמַר רַבִּי יִצְחָק: כָּל הָרָגִיל לָבֹא לְבֵית הַכְּנֶסֶת וְלֹא בָּא יוֹם אֶחָד, הַקָּדוֹשׁ בָּרוּךְ הוּא מְשָׁאֵיל בּוֹ, שֶׁנֶּאֱמַר: ''מִי בָכֶם יְרֵא ה' שֹׁמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ''.

Traduction

Additionally, Ravin bar Rav Adda said that Rabbi Yitzḥak said: One who is accustomed to come to the synagogue and did not come one day, the Holy One, Blessed be He, asks about him, as it were, to determine what happened to him, as it is stated: ''Who among you fears the Lord? Who hears the voice of His servant? Though he walks in darkness and has no light, let him trust in the name of the Lord, and rely upon his God'' (Isaiah 50:10). In other words, God asks, who among you fears the Lord yet did not come to hear the voice of His servant the prayer leader, who engages in the service of God? He who went out before dawn and walks in darkness before prayer.

Rachi non traduit

משאיל בו. מה טיבו של פלוני למה לא בא:

ירא את ה'. שהיה רגיל לבא אליו:

אשר הלך חשכים ואין נוגה לו. אשר עתה הלך למקום חשך אשר ימנע עצמו מלהשכים לפתחי:

אִם לִדְבַר מִצְוָה הָלַךְ — נוֹגַהּ לוֹ, וְאִם לִדְבַר הָרְשׁוּת הָלַךְ — אֵין נוֹגַהּ לוֹ.

Traduction

If it is for a matter involving a mitzva that he went and absented himself from prayer in the synagogue, then, despite the darkness, there is light for him, the aura of his mitzva will protect him. But if it is for an optional matter, some mundane purpose, that he went and absented himself from prayer in the synagogue, then, even once the day begins, there is no light for him (Maharsha).

''יִבְטַח בְּשֵׁם ה''' מַאי טַעְמָא? — מִשּׁוּם דַּהֲוָה לֵיהּ לִבְטוֹחַ בְּשֵׁם ה', וְלָא בְּטַח.

Traduction

The verse continues: ''Let him trust in the name of the Lord.'' The Gemara asks: What is the reason that God is so exacting with this person? The Gemara answers: Because he should have relied on the name of the Lord, and trusted that he would not incur any loss if he postponed dealing with his mundane matters until after prayer in the synagogue, and he did not rely on God.

אָמַר רַבִּי יוֹחָנָן: בְּשָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בְּבֵית הַכְּנֶסֶת, וְלֹא מָצָא בָּהּ עֲשָׂרָה — מִיָּד הוּא כּוֹעֵס, שֶׁנֶּאֱמַר: ''מַדּוּעַ בָּאתִי וְאֵין אִישׁ קָרָאתִי וְאֵין עוֹנֶה''.

Traduction

On this same topic, Rabbi Yoḥanan said: When the Holy One, Blessed be He, enters a synagogue and does not find ten people there, He immediately becomes angry, as it is stated: ''Why, when I came, was there no one? When I called, there was no one to answer…Behold, with My rebuke I dry up the sea, I make the rivers a wilderness'' (Isaiah 50:2).

Rachi non traduit

ואין עונה. שיעור שיוכלו לענות דבר קדושה:

אָמַר רַבִּי חֶלְבּוֹ, אָמַר רַב הוּנָא: כָּל הַקּוֹבֵעַ מָקוֹם לִתְפִלָּתוֹ — אֱלֹהֵי אַבְרָהָם בְּעֶזְרוֹ.

Traduction

Concerning another aspect of the constancy of prayer, Rabbi Ḥelbo said that Rav Huna said: One who sets a fixed place for his prayer, the God of Abraham assists him. Since prayer parallels the Temple service, it is a sign of respect to set a fixed place for this sacred rite (Rabbi Yoshiyahu Pinto). The God of Abraham assists him because this pious custom evokes Abraham’s conduct.

Rachi non traduit

אלהי אברהם. שקבע מקום לתפלתו:

בעזרו. כדרך שהיה עוזר לאברהם:

וּכְשֶׁמֵּת, אוֹמְרִים לוֹ: ''אֵי עָנָיו, אֵי חָסִיד, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ''.

Traduction

When he dies, those who eulogize one who set a fixed place for his prayer say about him: ''Where is the humble one, where is the pious one, of the disciples of our father Abraham?'' Presumably, one who sets a fixed place for prayer is a disciple of Abraham in every respect, including humility and piety (Rabbi Yoshiyahu Pinto).

וְאַבְרָהָם אָבִינוּ מְנָא לַן דִּקְבַע מָקוֹם? דִּכְתִיב: ''וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם'', וְאֵין ''עֲמִידָה'' אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר: ''וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל''.

Traduction

The Gemara asks: From where do we derive that Abraham our father set a fixed place for his prayer? The Gemara answers: As it is written: ''And Abraham rose in the morning to the place where he had stood before God'' (Genesis 19:27), and the verb ''standing'' means nothing other than prayer, as it is stated: ''And Pinehas stood and prayed'' (Psalms 106:30).

אָמַר רַבִּי חֶלְבּוֹ, אָמַר רַב הוּנָא: הַיּוֹצֵא מִבֵּית הַכְּנֶסֶת אַל יַפְסִיעַ פְּסִיעָה גַסָּה. אָמַר אַבָּיֵי: לָא אֲמַרַן, אֶלָּא לְמִיפַּק. אֲבָל לְמֵיעַל — מִצְוָה לְמִרְהַט, שֶׁנֶּאֱמַר: ''נִרְדְּפָה לָדַעַת אֶת ה'''.

Traduction

Rabbi Ḥelbo said that Rav Huna said: One who leaves the synagogue should not take large strides because it creates the impression that he is eager to leave. Abaye explained Rav Huna’s statement and said: This halakha was only said with regard to leaving the synagogue, where large strides seem particularly disrespectful. However, with regard to entering a synagogue, it is a mitzva to run and one is permitted to rush and take large strides (Rabbi Yoshiyahu Pinto). As it is said: ''And let us know, eagerly strive to know the Lord'' (Hosea 6:3). One who eagerly enters a synagogue displays his enthusiasm to follow the path of God.

Rachi non traduit

אל יפסיע פסיעה גסה. לפי שמראה בעצמו שעכוב בית הכנסת דומה עליו כמשוי:

נרדפה. לשון מרוצה משמע שהרודף רץ:

אָמַר רַבִּי זֵירָא: מֵרֵישׁ כִּי הֲוָה חֲזֵינָא לְהוּ לְרַבָּנַן דְּקָא רָהֲטִי לְפִרְקָא בְּשַׁבְּתָא, אָמֵינָא: ''קָא מְחַלַּיִין רַבָּנַן שַׁבְּתָא''. כֵּיוָן דִּשְׁמַעְנָא לְהָא דְּרַבִּי תַּנְחוּם אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: לְעוֹלָם יָרוּץ אָדָם לִדְבַר הֲלָכָה וַאֲפִילּוּ בְּשַׁבָּת, שֶׁנֶּאֱמַר: ''אַחֲרֵי ה' יֵלְכוּ כְּאַרְיֵה יִשְׁאָג'' וְגוֹ', אֲנָא נָמֵי רָהֵיטְנָא.

Traduction

Rabbi Zeira said: Initially, when I saw the Sages running to the Rabbi’s lecture on Shabbat, I said: These Sages are desecrating Shabbat. One is prohibited from running on Shabbat in deference to the sanctity of the day. Once I heard that which Rabbi Tanḥum said that Rabbi Yehoshua ben Levi said: One should always run for a matter of halakha, even on Shabbat, as it is stated: ''They shall walk after the Lord, who will roar like a lion'' (Hosea 11:10). In other words, one should rush as though he were chased by a lion (Birkat Hashem), I too run.

Rachi non traduit

לפרקא. לשמוע הדרשה:

מחליין רבנן שבתא. דאמר מר (שבת ד' קיג:) אסור לפסוע פסיעה גסה בשבת שנאמר אם תשיב משבת רגלך:

אָמַר רַבִּי זֵירָא: אַגְרָא דְפִרְקָא — רִהֲטָא.

Traduction

Rabbi Zeira said: The reward for attending the lecture is for running. Since most individuals attending the lecture did not fully understand the material taught, the primary reward for attendance was given for their intention to hear the Torah being taught, as evidenced by their rush to arrive.

Rachi non traduit

אגרא דפרקא. עיקר קבול שכר הבריות הרצים לשמוע דרשה מפי חכם היא שכר המרוצה שהרי רובם אינם מבינים להעמיד גרסא ולומר שמועה מפי רבן לאחר זמן שיקבלו שכר למוד:

אָמַר אַבָּיֵי: אַגְרָא דְכַלָּה — דּוּחְקָא.

Traduction

Similarly, Abaye said: The reward for attending the kalla is for the crowding. Due to the large crowd, study was difficult, so the primary reward was given for their effort to hear and understand some part of the lecture.

Rachi non traduit

אגרא דכלה. שבת שלפני הרגל שהכל נאספין לשמוע הלכות הרגל:

אָמַר רָבָא: אַגְרָא דִשְׁמַעְתָּא — סְבָרָא.

Traduction

Similarly, Rava said: The reward for learning the halakhic traditions of the amora’im is for the logical analysis, as the primary reward for studying Talmud was not given for knowing the halakhic conclusions, but for the logical reasoning that led to those conclusions.

Rachi non traduit

אגרא דשמעתא סברא. שהוא יגע וטורח ומחשב להבין טעמו של דבר:

אָמַר רַב פָּפָּא: אַגְרָא דְבֵי טַמְיָא — שְׁתִיקוּתָא.

Traduction

Rav Pappa said: The primary reward for attending a house of mourning [bei tammaya] is for the silence, which is the optimal manner for those consoling the mourners to express their empathy.

אָמַר מָר זוּטְרָא: אַגְרָא דְתַעֲנִיתָא — צִדְקְתָא.

Traduction

Mar Zutra said: The primary reward for fasting is for the charity given to the poor on the fast day (see Isaiah 58).

Rachi non traduit

אגרא דתעניתא צדקתא. שנותנין צדקה לערב לפרנסת העניים שהתענו היום:

אָמַר רַב שֵׁשֶׁת: אַגְרָא דְהֶסְפֵּדָא — דַּלּוֹיֵי.

Traduction

Rav Sheshet said: The primary reward for delivering a eulogy is for causing those in attendance to raise their voices and cry, as that increases the grief over the deceased.

Rachi non traduit

דלויי. להרים קול בלשון נהי ועגמת נפש שיבכו השומעים:

אָמַר רַב אָשֵׁי: אַגְרָא דְבֵי הִלּוּלֵי — מִילֵּי.

Traduction

Rav Ashi said: The primary reward for participating in a wedding is for the words, i.e., the good wishes with which the guests regale the bride and groom.

Rachi non traduit

מילי. לשמח החתן בדברים:

אָמַר רַב הוּנָא: כָּל הַמִּתְפַּלֵּל אֲחוֹרֵי בֵּית הַכְּנֶסֶת נִקְרָא ''רָשָׁע'', שֶׁנֶּאֱמַר: ''סָבִיב רְשָׁעִים יִתְהַלָּכוּן''.

Traduction

Back to the topic of deference for a synagogue, the Gemara records that Rav Huna said: One who prays behind the synagogue is called wicked, as while the entire congregation is facing one direction to pray, he faces the opposite direction creating the impression that he is treating the synagogue and its congregation with contempt. As it is stated: ''The wicked walk round about, when vileness is exalted among the sons of men'' (Psalms 12:9). In other words, only the wicked walk round about the synagogue in order to pray.

Rachi non traduit

אחורי בית הכנסת. כל פתחי בית הכנסת היו במזרח והכי תניא בתוספתא דמגילה (פרק ג) מעין מקדש ומשכן פניהם למערב ואחוריהם למזרח והמתפלל אחורי בית הכנסת ואינו מחזיר פניו לבית הכנסת נראה ככופר במי שהצבור מתפללין לפניו והא דרב הונא מוקי לה לאביי בדלא מהדר אפיה לבי כנישתא:

Tossefoth non traduit

אחורי בית הכנסת. פי' רש''י כל פתחי בתי כנסיות היו למזרח ואחוריהם למערב וזה המתפלל אחורי בית הכנסת ואינו מחזיר פניו לבהכ''נ נראה ככופר במי שהצבור מתפללין לפניו. ולא נהירא דאדרבה במהדר אפיה לבית הכנסת מיחזי כשתי רשויות שהקהל מתפללין למערב והוא מתפלל כנגדם למזרח. ע''כ נראה אחורי בהכ''נ מי שהוא אחורי העם במזרח והעם משתחוים למערב ולהכי קאמר ולא מהדר אפיה כו'. ודוקא הם שהיה מנהגם להתפלל למערב. אבל אנו מתפללים למזרח שאנו במערבו של א''י וכתיב והתפללו אליך דרך ארצם (מ''א ח) ונראה כמו שפי' להם לצד מערב יתפרש לנו לצד מזרח:

אָמַר אַבָּיֵי: לָא אֲמַרַן אֶלָּא דְּלָא מַהְדַּר אַפֵּיהּ לְבֵי כְּנִישְׁתָּא, אֲבָל מַהְדַּר אַפֵּיהּ לְבֵי כְּנִישְׁתָּא — לֵית לָן בַּהּ.

Traduction

Abaye said: This halakha was said only in a case where one does not turn his face toward the synagogue. But where he turns his face toward the synagogue and prays we have no prohibition in that case.

הַהוּא גַבְרָא דְּקָא מְצַלֵּי אֲחוֹרֵי בֵּי כְּנִישְׁתָּא, וְלָא מַהְדַּר אַפֵּיהּ לְבֵי כְּנִישְׁתָּא. חֲלַף אֵלִיָּהוּ. חַזְיֵיהּ, אִידְּמִי לֵיהּ כְּטַיָּיעָא, אֲמַר לֵיהּ: כְּדוּ בָר קָיְימַתְּ קַמֵּי מָרָךְ?! שְׁלַף סַפְסֵרָא וְקַטְלֵיהּ.

Traduction

To reinforce the gravity of this prohibition, the Gemara relates: A certain individual prayed behind the synagogue and did not turn to face the synagogue. Elijah the Prophet passed by and he saw him. He appeared to him as an Arab [taya’a]. Elijah said: ''This is how [kadu bar] you stand before your Master?'' Elijah drew a sword and killed him.

Rachi non traduit

חלף ההוא טייעא. סוחר ערבי:

כדו בר. כדו שתי בר רשות כי האי דאמרינן בסוכה (ד' מה:) הא דעיילי בבר:

אֲמַר לֵיהּ הָהוּא מֵרַבָּנַן לְרַב בִּיבִי בַּר אַבָּיֵי, וְאָמְרִי לַהּ רַב בִּיבִי לְרַב נַחְמָן בַּר יִצְחָק: מַאי ''כְּרֻם זֻלּוּת לִבְנֵי אָדָם''?

Traduction

Rav Huna already explained the beginning of the verse, ''The wicked walk round about.'' The Gemara explains the end of the verse: ''When vileness is exalted among the sons of men.'' One of the Sages said to Rav Beivai bar Abaye, and some say Rav Beivai said to Rav Naḥman bar Yitzḥak: What is the meaning of: ''When vileness is exalted among the sons of men''?

Rachi non traduit

כרום זלות. סיפיה דקרא דלעיל:

אֲמַר לֵיהּ: אֵלּוּ דְּבָרִים שֶׁעוֹמְדִים בְּרוּמוֹ שֶׁל עוֹלָם, וּבְנֵי אָדָם מְזַלְזְלִין בָּהֶן.

Traduction

He said to him: These are matters of utmost importance, exalted, i.e., mitzvot or prayer, which people nonetheless treat with contempt, vileness among the sons of men.

Rachi non traduit

דברים שעומדים ברומו של עולם. כגון תפלה שעולה למעלה:

רַבִּי יוֹחָנָן וְרַבִּי אֶלְעָזָר דְאָמְרִי תַּרְוַיְיהוּ: כֵּיוָן שֶׁנִּצְטָרֵךְ אָדָם לַבְּרִיּוֹת, פָּנָיו מִשְׁתַּנּוֹת כִּכְרוּם, שֶׁנֶּאֱמַר: ''כְּרֻם זֻלּוּת לִבְנֵי אָדָם''.

Traduction

Rabbi Yoḥanan and his student, Rabbi Elazar, both said an alternative explanation of this verse: Once a person needs the help of others and loses dignity in their eyes, vileness among the sons of men, his face changes and becomes like a kerum, as it is stated: ''When [kerum] vileness is exalted among the sons of men.''

Rachi non traduit

כיון שנצטרך אדם לבריות. הוא זל בעיניהם:

מַאי ''כְּרוּם''? כִּי אֲתָא רַב דִּימִי, אָמַר: עוֹף אֶחָד יֵשׁ בִּכְרַכֵּי הַיָּם, וּ''כְרוּם'' שְׁמוֹ, וְכֵיוָן שֶׁחַמָּה זוֹרַחַת מִתְהַפֵּךְ לְכַמָּה גְּווֹנִין.

Traduction

What is kerum referred to by Rabbi Yoḥanan and Rabbi Elazar? When Rav Dimi came to Babylonia from Eretz Yisrael he said: There is a bird in the cities by the sea called kerum and when the sun rises, the bird changes several colors. Similarly, one who becomes dependent upon others blushes in embarrassment.

רַבִּי אַמֵּי וְרַבִּי אַסִּי דְאָמְרִי תַּרְוַיְיהוּ: כְּאִלּוּ נִדּוֹן בִּשְׁנֵי דִינִים, אֵשׁ וּמַיִם, שֶׁנֶּאֱמַר: ''הִרְכַּבְתָּ אֱנוֹשׁ לְרֹאשֵׁנוּ בָּאנוּ בָאֵשׁ וּבַמַּיִם''.

Traduction

Rabbi Ami and Rabbi Asi both said: One who becomes dependent upon others, it is as if he was punished with two punishments: Fire and water. As it is stated: ''You have caused men to ride over our heads; we have gone through fire and water'' (Psalms 66:12).

Rachi non traduit

לראשנו. להיות נושה בנו דמתרגמינן כנושה (שמות כב) כרשיא:

וְאָמַר רַבִּי חֶלְבּוֹ, אָמַר רַב הוּנָא: לְעוֹלָם יְהֵא אָדָם זָהִיר בִּתְפִלַּת הַמִּנְחָה, שֶׁהֲרֵי אֵלִיָּהוּ לֹא נַעֲנָה אֶלָּא בִּתְפִלַּת הַמִּנְחָה, שֶׁנֶּאֱמַר: ''וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר וְגוֹ' עֲנֵנִי ה' עֲנֵנִי''.

Traduction

And Rabbi Ḥelbo said that Rav Huna said: One must always be vigilant with regard to the afternoon prayer, as Elijah’s prayer was only answered in the afternoon prayer, as it is stated: ''And it was at the time of the afternoon offering that Elijah the Prophet came near, and he said: Lord, God of Abraham, Isaac and Israel, let it be known on this day that You are God in Israel, and that I am Your servant, and that I have done all these things at Your word. Answer me, Lord, answer me, that this people will know that You, Lord, are God'' (I Kings 18:36–37). Because Elijah was answered in the afternoon prayer, it has particular significance.

''עֲנֵנִי'' — שֶׁתֵּרֵד אֵשׁ מִן הַשָּׁמַיִם, וַ''עֲנֵנִי'' — שֶׁלֹּא יֹאמְרוּ מַעֲשֵׂה כְשָׁפִים הֵם.

Traduction

In passing, the Gemara explains why it was necessary for Elijah to repeat, ''answer me, Lord, answer me'': The first answer me was the request that fire descend from the heavens, while the second answer me was the request that Israel should accept complete faith in God and not say that the fire descending from the heavens was an act of sorcery.

רַבִּי יוֹחָנָן אָמַר: אַף בִּתְפִלַּת עַרְבִית, שֶׁנֶּאֱמַר: ''תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת עָרֶב''. רַב נַחְמָן בַּר יִצְחָק אָמַר: אַף תְּפִלַּת שַׁחֲרִית, שֶׁנֶּאֱמַר: ''ה' בֹּקֶר תִּשְׁמַע קוֹלִי, בֹּקֶר אֶעֱרָךְ לְךָ וַאֲצַפֶּה''.

Traduction

Rabbi Yoḥanan said: One must be vigilant with regard to the evening prayer as well, as it is stated: ''Let my prayer come forth as incense before You, the lifting of my hands as the evening offering'' (Psalms 141:2).
Rav Naḥman bar Yitzḥak said: One must be vigilant with regard to the morning prayer as well, as it is stated: ''Lord, in the morning You shall hear my voice; in the morning I will order my prayer unto You and will look forward'' (Psalms 5:4).

וְאָמַר רַבִּי חֶלְבּוֹ, אָמַר רַב הוּנָא: כָּל הַנֶּהֱנֶה מִסְּעוּדַת חָתָן וְאֵינוֹ מְשַׂמְּחוֹ עוֹבֵר בַּחֲמִשָּׁה קוֹלוֹת, שֶׁנֶּאֱמַר: ''קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל אוֹמְרִים הוֹדוּ אֶת ה' צְבָאוֹת''.

Traduction

And Rabbi Ḥelbo said that Rav Huna said: Anyone who benefits from the feast of a groom but does not cause him to rejoice violates the five voices mentioned in this verse, as it is stated: ''The voice of joy and the voice of gladness, the voice of the groom and the voice of the bride, and the voice of those who say: Give thanks to the Lord of hosts, for the Lord is good, for His mercy lasts forever, even of those who bring a thanks-offering to the house of the Lord. For I will restore the captivity of the land as it was in the beginning, says the Lord'' (Jeremiah 33:11). These five voices in the context of a bride and groom correspond to the five voices mentioned in the context of the revelation at Sinai, as in Song of Songs, the day of the revelation at Sinai is alluded to by the phrase: His wedding day (Rabbi Yoshiyahu Pinto, Maharsha).

Rachi non traduit

עובר בחמשה קולות. מזלזל בחמשה קולות שבירך בהן הקב''ה את ישראל:

וְאִם מְשַׂמְּחוֹ מַה שְּׂכָרוֹ? אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: זוֹכֶה לַתּוֹרָה שֶׁנִּתְּנָה בַּחֲמִשָּׁה קוֹלוֹת, שֶׁנֶּאֱמַר: ''וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל הָהָר וְקֹל שׁוֹפָר וְגוֹ'. וַיְהִי קוֹל הַשֹּׁפָר וְגוֹ' וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל''.

Traduction

What is his reward if he causes the groom to rejoice? Rabbi Yehoshua ben Levi said: He is privileged to acquire the Torah, which was given with five voices, as it is stated: ''And it was on the third day, when it was morning, there were sounds [kolot], and lightning and a thick cloud upon the mountain, and the voice of the shofar'' (Exodus 19:16). The plural kolot indicates at least two sounds, while ''the voice of the shofar'' is one more. The passage continues: ''And when the voice of the shofar grew louder and louder, Moses spoke and God answered him by a voice'' (Exodus 19:19). Along with the three previous voices, the second shofar and the voice with which God answered Moses amount to a total of five voices at the revelation at Sinai.

אִינִּי? וְהָא כְּתִיב ''וְכָל הָעָם רוֹאִים אֶת הַקּוֹלוֹת''!

Traduction

The Gemara asks: Is this so? Isn’t it also written: ''And the whole nation saw the voices and the torches and the sound of the shofar'' (Exodus 20:15)? Clearly more than five voices are mentioned with regard to the revelation at Sinai.

אוֹתָן קוֹלוֹת, דְּקוֹדֶם מַתַּן תּוֹרָה הֲווֹ.

Traduction

The Gemara answers: Those voices were sounded prior to the giving of the Torah, so they are not included in this calculation of voices.

Rachi non traduit

אותן קולות דקודם מתן תורה הוו. הנך קולות בתראי היינו הנך דאיירי בהו לעיל וקאמר דנראין היו ואע''פ שהקול אינו נראה זה נראה:

רַבִּי אֲבָהוּ אָמַר: כְּאִילּוּ הִקְרִיב תּוֹדָה, שֶׁנֶּאֱמַר: ''מְבִאִים תּוֹדָה בֵּית ה'''. רַב נַחְמָן בַּר יִצְחָק אָמַר: כְּאִילּוּ בָּנָה אַחַת מֵחוּרְבוֹת יְרוּשָׁלַיִם, שֶׁנֶּאֱמַר ''כִּי אָשִׁיב אֶת שְׁבוּת הָאָרֶץ כְּבָרִאשׁוֹנָה אָמַר ה'''.

Traduction

Rabbi Abbahu said: The reward for causing a groom to rejoice is the same as if one had offered a thanks-offering in the Temple, for as it is stated later in the previously cited verse from Jeremiah: ''Those who bring a thanks-offering to the house of the Lord.''
And Rav Naḥman bar Yitzḥak said: The reward for causing a groom to rejoice is the same as if one rebuilt one of Jerusalem’s ruins, as it is stated later in the same verse: ''For I will restore the captivity of the land as it was in the beginning.''

Rachi non traduit

מביאים תודה בית ה'. כי אשיב את שבות וגו'. סיפיה דקרא דחמשה קולות דלעיל הוא:

וְאָמַר רַבִּי חֶלְבּוֹ, אָמַר רַב הוּנָא: כָּל אָדָם שֶׁיֵּשׁ בּוֹ יִרְאַת שָׁמַיִם — דְּבָרָיו נִשְׁמָעִין, שֶׁנֶּאֱמַר: ''סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת הָאֱלֹהִים יְרָא וְגוֹ'''.

Traduction

And Rabbi Ḥelbo said that Rav Huna said: Any person who has the fear of Heaven, his words are heeded, as it is stated: ''The end of the matter, all having been heard: Fear God, and keep His commandments; for this is all of man'' (Ecclesiastes 12:13). The Gemara explains: ''The end of the matter, all having been heard,'' refers to the words of one ''who keeps His commandments; for this is all of man.''

מַאי ''כִּי זֶה כָּל הָאָדָם''? אָמַר רַבִּי אֶלְעָזָר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: כָּל הָעוֹלָם כֻּלּוֹ לֹא נִבְרָא אֶלָּא בִּשְׁבִיל זֶה.

Traduction

With regard to the end of this verse, the Gemara asks: What is meant by, ''for this is all of man''? Rabbi Elazar said: The Holy One, Blessed be He, said about him: The entire world was created only for this person. This is the ultimate person for which all of man was created.

Rachi non traduit

בשביל זה. שיברא זה:

רַבִּי אַבָּא בַּר כָּהֲנָא אָמַר: שָׁקוּל זֶה כְּנֶגֶד כָּל הָעוֹלָם כּוּלּוֹ, רַבִּי שִׁמְעוֹן בֶּן עַזַּאי אוֹמֵר, וְאָמְרִי לַהּ רַבִּי שִׁמְעוֹן בֶּן זוֹמָא אוֹמֵר: כָּל הָעוֹלָם כּוּלּוֹ לֹא נִבְרָא אֶלָּא לִצְווֹת לָזֶה.

Traduction

Rabbi Abba bar Kahana said: The end of this verse teaches that this is equivalent to the entire world, all of man.
Rabbi Shimon ben Azzai, and some say Rabbi Shimon ben Zoma, says: Not only is he the equivalent of the entire world, but the entire world was created to serve as companions for him, so that he would have a society in which to live and with which to interact.

Rachi non traduit

לצוות. של''ווץ בלע''ז:

וְאָמַר רַבִּי חֶלְבּוֹ, אָמַר רַב הוּנָא: כָּל שֶׁיּוֹדֵעַ בַּחֲבֵרוֹ שֶׁהוּא רָגִיל לִיתֵּן לוֹ שָׁלוֹם, יַקְדִּים לוֹ שָׁלוֹם, שֶׁנֶּאֱמַר: ''בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ''. וְאִם נָתַן לוֹ וְלֹא הֶחֱזִיר — נִקְרָא ''גַּזְלָן'', שֶׁנֶּאֱמַר: ''וְאַתֶּם בִּעַרְתֶּם הַכֶּרֶם גְּזֵלַת הֶעָנִי בְּבָתֵּיכֶם''.

Traduction

And Rabbi Ḥelbo said that Rav Huna said: One who is aware that another person is accustomed to greet him is not only obligated to return his greeting, but he must greet him first, as it is stated: ''Seek peace and pursue it'' (Psalms 34:15). If the other person extended his greeting to him and he did not respond, he is called a robber, as it is stated: ''It is you who have eaten up the vineyard, the spoils of the poor is in your houses'' (Isaiah 3:14). The only way to steal from a pauper who owns nothing is to rob him of his dignity by refusing to return his greeting.

Rachi non traduit

גזלת העני. והלא אף גזלת העשיר גזלה היא אלא גזלת העני שאין לו כלום לגזול ממנו אלא שלא להשיב על שלומו: