Sanhedrin 113.a

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Sanhedrin

Daf 113a

קַפְּדָן. הֲוָה רָגִיל לְמֵיתֵי גַּבֵּיהּ. אִיכְסֵיהּ מִינֵּיהּ תְּלָתָא יוֹמֵי וְלָא אֲתָא. כִּי אֲתָא אֲמַר לֵיהּ: ״אַמַּאי לָא אֲתָא מָר״? אֲמַר לֵיהּ: ״קַפְּדָן קָרֵית לִי״! אֲמַר לֵיהּ: ״הָא דְּקַמָּן, דְּקָא קָפֵיד מָר״.

was difficult. Elijah was accustomed to coming and revealing himself before Rabbi Yosei each day. He was obscured from him for three days and did not come. When he came again, Rabbi Yosei said to him: Why did the Master not come? Elijah said to him: You denigrated me when you called me difficult. Rabbi Yosei said to Elijah: This example that is before us illustrates the point, as my Master was being difficult by not coming during those days.

RASHI

היה קפדן שכעס על אחאב ואמר חי ה' אם יהיה השנים האלה טל ומטר:

איכסי' מיניה שהיה רגיל למיתי לבי מדרשו כל יומא ולא אתא בתלתא יומי:

א"ל ר' יוסי:

הא דקמא דקא קפיד מר הרי על דבר זה שאמרתי עליך קפיד שלא באת אלי ג' ימים מקפדנות שקצפת עלי:

״׳וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם׳. כָּל זְמַן שֶׁרְשָׁעִים בָּעוֹלָם חֲרוֹן אַף בָּעוֹלָם״ וכו׳. מַאן רְשָׁעִים? אֲמַר רַב יוֹסֵף: גַּנָּבֵי.

§ The mishna teaches with regard to the verse: “And there shall cleave nothing of that which was devoted to your hand” (Deuteronomy 13:18), as long as the wicked exist in the world, there is wrath in the world. The Gemara asks: Who are these wicked people mentioned in the mishna? Rav Yosef said: They are thieves.

תָּנוּ רַבָּנַן: ״רָשָׁע בָּא לָעוֹלָם, חֲרוֹן בָּא לָעוֹלָם, שֶׁנֶּאֱמַר: ׳בְּבוֹא רָשָׁע בָּא גַם בּוּז וְעִם קָלוֹן חֶרְפָּה׳. רָשָׁע אָבַד מִן הָעוֹלָם, טוֹבָה בָּאָה לָעוֹלָם, שֶׁנֶּאֱמַר: ׳וּבַאֲבֹד רְשָׁעִים רִנָּה׳. צַדִּיק נִפְטַר מִן הָעוֹלָם, רָעָה בָּאָה לָעוֹלָם, שֶׁנֶּאֱמַר: ׳הַצַּדִּיק אָבָד וְאֵין אִישׁ שָׂם עַל לֵב וְאַנְשֵׁי חֶסֶד נֶאֱסָפִים בְּאֵין מֵבִין כִּי מִפְּנֵי הָרָעָה נֶאֱסַף הַצַּדִּיק׳. צַדִּיק בָּא לָעוֹלָם, טוֹבָה בָּאָה לָעוֹלָם, שֶׁנֶּאֱמַר: ׳זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ׳״. הדרן עלך כל ישראל יש להם חלק וסליקא לה מסכת סנהדרין

The Sages taught in a baraita : When a wicked person comes into the world, wrath comes into the world, as it is stated: “When the wicked comes into the world, contempt also comes, and with ignominy, reproach” (Proverbs 18:3). a wicked person is eliminated from the world, good comes into the world, as it is stated: “And when the wicked perish there is jubilation” (Proverbs 11:10). When a righteous person passes from the world, evil comes into the world, as it is stated: “The righteous perishes and no man lays it to heart; and merciful men are taken, none understand that due to the evil the righteous is taken” (Isaiah 57:1) When a righteous person comes into the world, good comes into the world with him, as it is stated with regard to Noah: “This is one who shall comfort us for our work and the toil of our hands” (Genesis 5:29).

RASHI

מפני הרעה קודם שתבא הרעה הצדיק נאסף מכלל דכיון שמת הרעה באה:

אבל צדיק בא לעולם פסקה הרעה שנאמר זה ינחמנו:

SUMMARY

This chapter constitutes a summary and conclusion of tractate Sanhedrin, as it completes the picture of Jewish existence from an internal faith perspective. This follows the previous chapters, which dealt primarily with those aspects of Judaism that society is commanded to perform and enforce. In this chapter there was no systematic analysis of the fundamentals of Jewish faith, although several tenets that require special reinforcement and articulation to counter the beliefs of the heretics were discussed, specifically the belief in the resurrection of the dead and in the coming of the Messiah. These elements enable one to take the Jewish nation past mundane existence within the limits of time and place, to the ideal reality of the messianic era, and beyond to the resurrection of the dead and to life in the World-to-Come, which constitutes the most sublime level of human and national existence. Descriptions of the messianic era and the end of days per se did not appear in this chapter; rather, the focus was on the factors that tie the Torah and the history of the Jewish people to those ultimate rewards. The detailing of connections between biblical verses and the resurrection of the dead, as well as the description of the birth pangs of the messianic era and the complete redemption, help serve as a bridge between the existing reality and the reality that is destined to unfold. An extensive portion of this chapter was devoted to a historical survey, which included assessments of individuals, three kings and four commoners, and of eras, including the generations of the flood and the dispersion, the generation that left Egypt, the assembly of Korah, and others, who have no share in the World-to-Come. These assessments did not merely provide an understanding of the history of the Jewish people, but they also enable a more complete assessment of influential individuals and communities throughout the generations and in the present. Although those described are characters from the past, they represent enduring archetypes that are instructive, as cautionary tales for the future. The halakhot of the idolatrous city should be viewed from the same perspective. Although the Sages asserted that there never was nor will there ever be an idolatrous city, the halakhot of the idolatrous city serve as an enduring warning of just how far one must go in order to preserve the spiritual integrity of the Jewish nation.