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notes notes
He suppressed the Book of Remedies – ָ ּגנְ ז ּו ֵס ֶפר He suppressed the Book of Remedies – ָ ּגנְ ז ּו ֵס ֶפר רפוּאֹות:ְ According to Rashi, the reason for this is clear: רפוּאֹות:ְ According to Rashi, the reason for this is clear: As long as the Book of Cures was available, people As long as the Book of Cures was available, people would not turn to God in prayer but would use the would not turn to God in prayer but would use the medication prescribed in the Book of Remedies instead. medication prescribed in the Book of Remedies instead. Hezekiah’s act was meant to renounce the physical Hezekiah’s act was meant to renounce the physical benefits in the book because of the spiritual cost to benefits in the book because of the spiritual cost to the people who no longer turned to God in prayer. the people who no longer turned to God in prayer. According to the Rambam, however, the book merely According to the Rambam, however, the book merely contained ineffectual charms. He maintains that it was contained ineffectual charms. He maintains that it was because of the people’s reliance upon these nonsensibecause of the people’s reliance upon these nonsensical beliefs that Hezekiah hid the book. cal beliefs that Hezekiah hid the book.
The Hebrew and Aramaic text is duplicated next to the English translation in logical units The direct translation of the text is in bold, while the elucidation and explanatory text is in a lighter font
Dialogue and poetic phrasing are presented with distinct line breaks, facilitating comprehension
יתי״? ָא ַמר ַרב יְ הו ָּדה ִ ַמאי ״וְ ַה ּטֹוב ְ ּב ֵעינֶיךָ ָע ִ ׂש יתי״? ָא ַמר ַרב יְ הו ָּדה ִ ַמאי ״וְ ַה ּטֹוב ְ ּב ֵעינֶיךָ ָע ִ ׂש : ַר ִ ּבי ֵלוִ י ָא ַמר. ׁ ֶש ָּס ַמךְ ְ ּגאו ָּּלה ִל ְת ִפ ָּלה:ָא ַמר ַרב : ַר ִ ּבי ֵלוִ י ָא ַמר. ׁ ֶש ָּס ַמךְ ְ ּגאו ָּּלה ִל ְת ִפ ָּלה:ָא ַמר ַרב .ׁ ֶש ָ ּגנַ ז ֵס ֶפר ְרפוּאֹות .ׁ ֶש ָ ּגנַ ז ֵס ֶפר ְרפוּאֹות
, ְ ׁ ִש ׁ ּ ָשה דְּ ָב ִרים ָע ָ ׂשה ִחזְ ִקּיָ ה ּו ַה ֶּמ ֶלך:ָּתנ ּו ַר ָ ּבנַן , ְ ׁ ִש ׁ ּ ָשה דְּ ָב ִרים ָע ָ ׂשה ִחזְ ִקּיָ ה ּו ַה ֶּמ ֶלך:ָּתנ ּו ַר ָ ּבנַן . וְ ַעל ׁ ְשל ׁ ָֹשה ל ֹא הֹוד ּו לֹו,ַעל ׁ ְשל ׁ ָֹשה הֹוד ּו לֹו . וְ ַעל ׁ ְשל ׁ ָֹשה ל ֹא הֹוד ּו לֹו,ַעל ׁ ְשל ׁ ָֹשה הֹוד ּו לֹו ָ ּגנַ ז ֵס ֶפר ְרפוּאֹות – וְ הֹוד ּו:ַעל ׁ ְשל ׁ ָֹשה הֹוד ּו לֹו ָ ּגנַ ז ֵס ֶפר ְרפוּאֹות – וְ הֹוד ּו:ַעל ׁ ְשל ׁ ָֹשה הֹוד ּו לֹו ֵ ּג ֵירר ַעצְ מֹות, ִּכ ֵּתת נְ ַח ׁש ַה ְּנח ׁ ֶֹשת – וְ הֹוד ּו לֹו,לֹו ֵ ּג ֵירר ַעצְ מֹות, ִּכ ֵּתת נְ ַח ׁש ַה ְּנח ׁ ֶֹשת – וְ הֹוד ּו לֹו,לֹו .ָא ִביו ַעל ִמ ָּטה ׁ ֶשל ֲח ָב ִלים – וְ הֹוד ּו לֹו .ָא ִביו ַעל ִמ ָּטה ׁ ֶשל ֲח ָב ִלים – וְ הֹוד ּו לֹו background background
The waters of the Gihon – מי גִ יחֹון:ֵ The stopping up of The waters of the Gihon – מי גִ יחֹון:ֵ The stopping up of the waters of the Gihon, the Pool of Siloam, was conthe waters of the Gihon, the Pool of Siloam, was connected to the excavation of the famous tunnel in the nected to the excavation of the famous tunnel in the mountain, extending nearly half a kilometer, that was mountain, extending nearly half a kilometer, that was used to bring water from the spring into the city. This used to bring water from the spring into the city. This feat was an enormous undertaking, which required a feat was an enormous undertaking, which required a massive investment of resources and effort. It is conmassive investment of resources and effort. It is conceivable that the Sages of that generation doubted ceivable that the Sages of that generation doubted that the results justified the work invested in building that the results justified the work invested in building the tunnel, and therefore opposed the stopping up of the tunnel, and therefore opposed the stopping up of the waters of Gihon. the waters of Gihon.
ָס ַתם ֵמי גִ יחֹון – וְ ל ֹא:וְ ַעל ׁ ְשל ׁ ָֹשה ל ֹא הֹוד ּו לֹו ָס ַתם ֵמי גִ יחֹון – וְ ל ֹא:וְ ַעל ׁ ְשל ׁ ָֹשה ל ֹא הֹוד ּו לֹו יכל וְ ׁ ִש ְ ּג ָרם ְל ֶמ ֶל ְך ָ ִק ֵ ּצץ דַּ ְלתֹות ֵה,הֹוד ּו לֹו יכל וְ ׁ ִש ְ ּג ָרם ְל ֶמ ֶל ְך ָ ִק ֵ ּצץ דַּ ְלתֹות ֵה,הֹוד ּו לֹו נִיסן – וְ ל ֹא ָ נִיסן ְ ּב ָ ִע ֵ ּבר,ַא ׁ ּשוּר – וְ ל ֹא הֹוד ּו לֹו נִיסן – וְ ל ֹא ָ נִיסן ְ ּב ָ ִע ֵ ּבר,ַא ׁ ּשוּר – וְ ל ֹא הֹוד ּו לֹו .הֹוד ּו לֹו .הֹוד ּו לֹו
ֹאש ׁ ״הח ֶֹד ׁש ַהּזֶ ה ָל ֶכם ר ַ :ּיה ְל ִחזְ ִקּיָ הו ּ ו ִּמי ֵלית ֵל ֹאש ׁ ״הח ֶֹד ׁש ַהּזֶ ה ָל ֶכם ר ַ :ּיה ְל ִחזְ ִקּיָ הו ּ ו ִּמי ֵלית ֵל !?נִיסן ָ נִיסן וְ ֵאין ַא ֵחר ָ ֳח ָד ׁ ִשים״ – זֶ ה !?נִיסן ָ נִיסן וְ ֵאין ַא ֵחר ָ ֳח ָד ׁ ִשים״ – זֶ ה
Tanakh quotes are fully translated and referenced
ֵאין: ָט ָעה ְ ּב ִד ׁ ְשמו ֵּאל; דְּ ָא ַמר ׁ ְשמו ֵּאל,ֶא ָּלא ֵאין: ָט ָעה ְ ּב ִד ׁ ְשמו ֵּאל; דְּ ָא ַמר ׁ ְשמו ֵּאל,ֶא ָּלא ,ְמ ַע ְ ּב ִרין ֶאת ַה ׁ ּ ָשנָ ה ְ ּביֹום ׁ ְשל ׁ ִֹשים ׁ ֶשל ֲא ָדר ,ְמ ַע ְ ּב ִרין ֶאת ַה ׁ ּ ָשנָ ה ְ ּביֹום ׁ ְשל ׁ ִֹשים ׁ ֶשל ֲא ָדר ״הֹואיל וְ ָראוּי״ ִ : ְס ַבר,נִיסן ָ קֹובעֹו ְ הֹואיל וְ ָראוּי ְל ִ ״הֹואיל וְ ָראוּי״ ִ : ְס ַבר,נִיסן ָ קֹובעֹו ְ הֹואיל וְ ָראוּי ְל ִ .ָלא ָא ְמ ִרינַן .ָלא ָא ְמ ִרינַן
Portions of the Talmud previously suppressed have been fully restored based upon careful study of manuscripts
The Perek and Daf is noted on all pages
: ָא ַמר ְל ָפנָיו. ַעל ִע ְס ֵקי ַה ִּקיר:ַר ִ ּבי ֵלוִ י ָא ַמר : ָא ַמר ְל ָפנָיו. ַעל ִע ְס ֵקי ַה ִּקיר:ַר ִ ּבי ֵלוִ י ָא ַמר ו ַּמה ׁ ּשוּנַ ִּמית ׁ ֶש ּל ֹא ָע ְ ׂש ָתה,עֹולם ָ ִר ּבֹונֹו ׁ ֶשל ו ַּמה ׁ ּשוּנַ ִּמית ׁ ֶש ּל ֹא ָע ְ ׂש ָתה,עֹולם ָ ִר ּבֹונֹו ׁ ֶשל ,ית ֶאת ְ ּבנָ ּה ָ ֵֶא ָּלא ִקיר ַא ַחת ְק ַט ָּנה – ֶה ֱחי ,ית ֶאת ְ ּבנָ ּה ָ ֵֶא ָּלא ִקיר ַא ַחת ְק ַט ָּנה – ֶה ֱחי יכל ּכו ּּלֹו ְ ּב ֶכ ֶסף ָ ֲא ִבי ַא ָ ּבא ׁ ֶש ִח ּ ָפה ֶאת ַה ֵה יכל ּכו ּּלֹו ְ ּב ֶכ ֶסף ָ ֲא ִבי ַא ָ ּבא ׁ ֶש ִח ּ ָפה ֶאת ַה ֵה ״זְ ָכר נָ א ֶאת.ו ְּבזָ ָהב – ַעל ַא ַחת ַּכ ָּמה וְ ַכ ָּמה ״זְ ָכר נָ א ֶאת.ו ְּבזָ ָהב – ַעל ַא ַחת ַּכ ָּמה וְ ַכ ָּמה ֲא ׁ ֶשר ִה ְת ַה ַּל ְכ ִּתי ְל ָפנֶיךָ ֶ ּב ֱא ֶמת ו ְּב ֵלב ׁ ָש ֵלם ֲא ׁ ֶשר ִה ְת ַה ַּל ְכ ִּתי ְל ָפנֶיךָ ֶ ּב ֱא ֶמת ו ְּב ֵלב ׁ ָש ֵלם יתי״ ִ וְ ַה ּטֹוב ְ ּב ֵעינֶיךָ ָע ִ ׂש יתי״ ִ וְ ַה ּטֹוב ְ ּב ֵעינֶיךָ ָע ִ ׂש
Hezekiah’s tunnel Hezekiah’s tunnel
66 66
brakhot r01.indb 66 brakhot r01.indb 66
Perek I . 10b . :פרק אפ דף י Perek I . 10b . :פרק אפ דף י
Rabbi Levi said: Hezekiah intended to evoke matters relating Rabbi Levi said: Hezekiah intended to evoke matters relating to a wall, and he said before God: Master of the Universe, and to a wall, and he said before God: Master of the Universe, and if the woman from Shunem, who made only a single small if the woman from Shunem, who made only a single small wall on the roof for the Prophet Elisha, and you revived her son, wall on the roof for the Prophet Elisha, and you revived her son, all the more so should you bring life to the descendant of my all the more so should you bring life to the descendant of my father’s father, King Solomon, who covered the entire Temple father’s father, King Solomon, who covered the entire Temple Sanctuary with silver and gold. In his prayer, Hezekiah said: Sanctuary with silver and gold. In his prayer, Hezekiah said: “Please, Lord, please remember that I walked before You in “Please, Lord, please remember that I walked before You in truth, and with a complete heart, and what was good in Your truth, and with a complete heart, and what was good in Your eyes I did. And Hezekiah wept sore” (Isaiah 38:3). eyes I did. And Hezekiah wept sore” (Isaiah 38:3). The Gemara asks: To what specific action was he referring when The Gemara asks: To what specific action was he referring when he said: “And what was good in your sight I did”? Various he said: “And what was good in your sight I did”? Various opinions are offered: Mentioning Hezekiah’s merits, Rav Yeopinions are offered: Mentioning Hezekiah’s merits, Rav Yehuda said in the name of Rav that he juxtaposed redemption huda said in the name of Rav that he juxtaposed redemption and prayer at sunrise instead of sleeping late, as was the custom and prayer at sunrise instead of sleeping late, as was the custom of most kings (Iyyun Ya’akov). Rabbi Levi said: He suppressed of most kings (Iyyun Ya’akov). Rabbi Levi said: He suppressed the Book of Remedies upon which everyone relied.nn the Book of Remedies upon which everyone relied. The Sages taught: King Hezekiah performed six innovative The Sages taught: King Hezekiah performed six innovative actions. With regard to three the Sages agreed with him, and actions. With regard to three the Sages agreed with him, and with regard to three they did not agree with him. with regard to three they did not agree with him. With regard to three actions the Sages agreed with him: With regard to three actions the Sages agreed with him: He suppressed the Book of Remedies, and they agreed with He suppressed the Book of Remedies, and they agreed with him. him. He ground the copper snake through which miracles were He ground the copper snake through which miracles were performed for Israel (Numbers 21:9), destroying it because performed for Israel (Numbers 21:9), destroying it because it had been used in idol worship (II Kings 18:4), and they it had been used in idol worship (II Kings 18:4), and they agreed with him. agreed with him. He dragged the bones of his evil father, King Ahaz, on a bed He dragged the bones of his evil father, King Ahaz, on a bed of ropes; meaning he did not accord his father a funeral fit of ropes; meaning he did not accord his father a funeral fit for a king (II Chronicles 28:27), and they agreed with him. for a king (II Chronicles 28:27), and they agreed with him. Yet, with regard to three other innovations, the Sages of his Yet, with regard to three other innovations, the Sages of his generation did not agree with him: generation did not agree with him: He stopped up the waters of the Gihon, the Pool of Silaom,bb diHe stopped up the waters of the Gihon, the Pool of Silaom, diverting its water into the city by means of a tunnel (II Chronverting its water into the city by means of a tunnel (II Chronicles 32:30), and they did not agree with him. icles 32:30), and they did not agree with him. He cut off the doors of the Sanctuary and sent them to the He cut off the doors of the Sanctuary and sent them to the king of Assyria (II Kings 18:16), and they did not agree king of Assyria (II Kings 18:16), and they did not agree with him. with him. He intercalated Nisan in Nisan, creating a leap year by adding He intercalated Nisan in Nisan, creating a leap year by adding an extra month during the month of Nisan. That intercalation an extra month during the month of Nisan. That intercalation must be performed before the end of Adar (II Chronicles must be performed before the end of Adar (II Chronicles 30:2). 30:2). With regard to his intercalation of Nisan, the Gemara asks: Did With regard to his intercalation of Nisan, the Gemara asks: Did Hezekiah not accept the halakha: “This month will be for you Hezekiah not accept the halakha: “This month will be for you the first of the months; it shall be the first for you of the months the first of the months; it shall be the first for you of the months of the year” (Exodus 12:2)? By inference, this first month is of the year” (Exodus 12:2)? By inference, this first month is Nisan, and no other month is Nisan. How could Hezekiah add Nisan, and no other month is Nisan. How could Hezekiah add an additional Nisan in violation of Torah law? an additional Nisan in violation of Torah law? The Gemara answers that the scenario was different. Rather, The Gemara answers that the scenario was different. Rather, Hezekiah erred with regard to the halakhic opinion ascribed in Hezekiah erred with regard to the halakhic opinion ascribed in later generations to Shmuel, as Shmuel said: One may not later generations to Shmuel, as Shmuel said: One may not intercalate the year on the thirtieth day of Adar, since it is fit intercalate the year on the thirtieth day of Adar, since it is fit to establish it as the New Moon of Nisan. On the thirtieth day to establish it as the New Moon of Nisan. On the thirtieth day of each month, those who witnessed the new moon would come of each month, those who witnessed the new moon would come and testify before the court, which, based on their testimony, and testify before the court, which, based on their testimony, would declare that day the first day of the next month. Therefore, would declare that day the first day of the next month. Therefore, one may not declare a leap year on the thirtieth day of Adar, as one may not declare a leap year on the thirtieth day of Adar, as it could potentially become the first of Nisan. Therefore, the it could potentially become the first of Nisan. Therefore, the Sages of Hezekiah’s generation did not agree with his decision Sages of Hezekiah’s generation did not agree with his decision to intercalate the year on the thirtieth of Adar. Hezekiah held to intercalate the year on the thirtieth of Adar. Hezekiah held that we do not say: Since that day is fit to establish it as the that we do not say: Since that day is fit to establish it as the New Moon is reason enough to refrain from intercalation of the New Moon is reason enough to refrain from intercalation of the year. year.
09/01/2012 12:32:07 09/01/2012 12:32:07
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