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66 Perek I . 10b . :פרק אפ דף י

Rabbi Levi said: Hezekiah intended to evoke matters relating to a wall, and he said before God: Master of the Universe, and if the woman from Shunem, who made only a single small 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 father’s father, King Solomon, who covered the entire Temple Sanctuary with silver and gold. In his prayer, Hezekiah said:

“Please, Lord, please remember that I walked before You in truth, and with a complete heart, and what was good in Your eyes I did. And Hezekiah wept sore” (Isaiah 38:3).

The Gemara asks: To what specific action was he referring when he said: “And what was good in your sight I did”? Various opinions are offered: Mentioning Hezekiah’s merits, Rav Ye-huda said in the name of Rav that he juxtaposed redemption and prayer at sunrise instead of sleeping late, as was the custom of most kings (Iyyun Ya’akov). Rabbi Levi said: He suppressed the Book of Remedies upon which everyone relied.n

The Sages taught: King Hezekiah performed six innovative 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 actions the Sages agreed with him: He suppressed the Book of Remedies, and they agreed with

him. He ground the copper snake through which miracles were

performed for Israel (Numbers 21:9), destroying it because it had been used in idol worship (II Kings 18:4), and they agreed with him.

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 for a king (II Chronicles 28:27), and they agreed with him.

Yet, with regard to three other innovations, the Sages of his generation did not agree with him:

He stopped up the waters of the Gihon, the Pool of Silaom,b di-verting its water into the city by means of a tunnel (II Chron-icles 32:30), and they did not agree with him.

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 with him.

He intercalated Nisan in Nisan, creating a leap year by adding an extra month during the month of Nisan. That intercalation must be performed before the end of Adar (II Chronicles 30:2).

With regard to his intercalation of Nisan, the Gemara asks: Did 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 of the year” (Exodus 12:2)? By inference, this first month is Nisan, and no other month is Nisan. How could Hezekiah add an additional Nisan in violation of Torah law?

The Gemara answers that the scenario was different. Rather, Hezekiah erred with regard to the halakhic opinion ascribed in later generations to Shmuel, as Shmuel said: One may not 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 of each month, those who witnessed the new moon would come and testify before the court, which, based on their testimony, 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 it could potentially become the first of Nisan. Therefore, the Sages of Hezekiah’s generation did not agree with his decision 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 New Moon is reason enough to refrain from intercalation of the year.

לפניו: אמר יר. הק עסקי על אמר: לוי י רבתה עש לא ש ית ונמ ש ומה עולם, ל ש רבונו נה, ב את החיית – ה קטנ אחת קיר א אלכסף ב כולו ההיכל את ה חפ ש א אב אבי את נא ״זכר ה. וכמ ה מ כ אחת על – ובזהב לם ש ובלב אמת ב לפניך י כת התהל ר אש

יתי״ עיניך עש והטוב ב

יתי״? אמר רב יהודה עיניך עש מאי ״והטוב בי לוי אמר: ה. רב ה לתפל אול מך ג ס אמר רב: ש

נז ספר רפואות. ג ש

לך, ה חזקיהו המ ברים עש ד ה ש נן: ש רב נו תה לא הודו לו. לש ה הודו לו, ועל ש לש על ש

נז ספר רפואות – והודו ה הודו לו: ג לש על שירר עצמות ת – והודו לו, ג חש ת נחש הנ ת לו, כ

ל חבלים – והודו לו. ה ש אביו על מט

ה לא הודו לו: סתם מי גיחון – ולא לש ועל שלמלך רם ג וש היכל לתות ד ץ קצ לו, הודו ניסן – ולא ר ניסן ב ור – ולא הודו לו, עב אש

הודו לו.

ומי לית ליה לחזקיהו: ״החדש הזה לכם ראש ים״ – זה ניסן ואין אחר ניסן?! חדש

אין מואל: ש אמר ד מואל; דש ב טעה א, אלאדר, ל ש ים לש ש יום ב נה הש את רין מעבהואיל וראוי לקובעו ניסן, סבר: ״הואיל וראוי״

לא אמרינן.

He suppressed the Book of Remedies – ספר נזו ג :According to Rashi, the reason for this is clear :רפואותAs long as the Book of Cures was available, people would not turn to God in prayer but would use the medication prescribed in the Book of Remedies instead. Hezekiah’s act was meant to renounce the physical benefits in the book because of the spiritual cost to the people who no longer turned to God in prayer. According to the Rambam, however, the book merely contained ineffectual charms. He maintains that it was because of the people’s reliance upon these nonsensi-cal beliefs that Hezekiah hid the book.

notes

The waters of the Gihon – מי גיחון: The stopping up of the waters of the Gihon, the Pool of Siloam, was con-nected to the excavation of the famous tunnel in the mountain, extending nearly half a kilometer, that was used to bring water from the spring into the city. This feat was an enormous undertaking, which required a massive investment of resources and effort. It is con-ceivable that the Sages of that generation doubted that the results justified the work invested in building the tunnel, and therefore opposed the stopping up of the waters of Gihon.

Hezekiah’s tunnel

background

brakhot r01.indb 66 09/01/2012 12:32:07

Dialogue and poetic phrasing are presented with distinct line breaks,

facilitating comprehension

Fully translated and referenced Tanakh quotes

The Hebrew and Aramaic text is duplicated next to the English

translation in logical units

Thousands of full color illustrations throughout the Talmud bring

to life specific textual references and background information

The direct translation of the text is in bold, while the elucidation and

explanatory text is in a lighter font

The Perek and Daf is noted on all pages

Portions of the Talmud previously suppressed have

been fully restored based upon careful study of manuscripts

66 Perek I . 10b . :פרק אפ דף י

Rabbi Levi said: Hezekiah intended to evoke matters relating to a wall, and he said before God: Master of the Universe, and if the woman from Shunem, who made only a single small 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 father’s father, King Solomon, who covered the entire Temple Sanctuary with silver and gold. In his prayer, Hezekiah said:

“Please, Lord, please remember that I walked before You in truth, and with a complete heart, and what was good in Your eyes I did. And Hezekiah wept sore” (Isaiah 38:3).

The Gemara asks: To what specific action was he referring when he said: “And what was good in your sight I did”? Various opinions are offered: Mentioning Hezekiah’s merits, Rav Ye-huda said in the name of Rav that he juxtaposed redemption and prayer at sunrise instead of sleeping late, as was the custom of most kings (Iyyun Ya’akov). Rabbi Levi said: He suppressed the Book of Remedies upon which everyone relied.n

The Sages taught: King Hezekiah performed six innovative 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 actions the Sages agreed with him: He suppressed the Book of Remedies, and they agreed with

him. He ground the copper snake through which miracles were

performed for Israel (Numbers 21:9), destroying it because it had been used in idol worship (II Kings 18:4), and they agreed with him.

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 for a king (II Chronicles 28:27), and they agreed with him.

Yet, with regard to three other innovations, the Sages of his generation did not agree with him:

He stopped up the waters of the Gihon, the Pool of Silaom,b di-verting its water into the city by means of a tunnel (II Chron-icles 32:30), and they did not agree with him.

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 with him.

He intercalated Nisan in Nisan, creating a leap year by adding an extra month during the month of Nisan. That intercalation must be performed before the end of Adar (II Chronicles 30:2).

With regard to his intercalation of Nisan, the Gemara asks: Did 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 of the year” (Exodus 12:2)? By inference, this first month is Nisan, and no other month is Nisan. How could Hezekiah add an additional Nisan in violation of Torah law?

The Gemara answers that the scenario was different. Rather, Hezekiah erred with regard to the halakhic opinion ascribed in later generations to Shmuel, as Shmuel said: One may not 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 of each month, those who witnessed the new moon would come and testify before the court, which, based on their testimony, 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 it could potentially become the first of Nisan. Therefore, the Sages of Hezekiah’s generation did not agree with his decision 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 New Moon is reason enough to refrain from intercalation of the year.

לפניו: אמר יר. הק עסקי על אמר: לוי י רבתה עש לא ש ית ונמ ש ומה עולם, ל ש רבונו נה, ב את החיית – ה קטנ אחת קיר א אלכסף ב כולו ההיכל את ה חפ ש א אב אבי את נא ״זכר ה. וכמ ה מ כ אחת על – ובזהב לם ש ובלב אמת ב לפניך י כת התהל ר אש

יתי״ עיניך עש והטוב ב

יתי״? אמר רב יהודה עיניך עש מאי ״והטוב בי לוי אמר: ה. רב ה לתפל אול מך ג ס אמר רב: ש

נז ספר רפואות. ג ש

לך, ה חזקיהו המ ברים עש ד ה ש נן: ש רב נו תה לא הודו לו. לש ה הודו לו, ועל ש לש על ש

נז ספר רפואות – והודו ה הודו לו: ג לש על שירר עצמות ת – והודו לו, ג חש ת נחש הנ ת לו, כ

ל חבלים – והודו לו. ה ש אביו על מט

ה לא הודו לו: סתם מי גיחון – ולא לש ועל שלמלך רם ג וש היכל לתות ד ץ קצ לו, הודו ניסן – ולא ר ניסן ב ור – ולא הודו לו, עב אש

הודו לו.

ומי לית ליה לחזקיהו: ״החדש הזה לכם ראש ים״ – זה ניסן ואין אחר ניסן?! חדש

אין מואל: ש אמר ד מואל; דש ב טעה א, אלאדר, ל ש ים לש ש יום ב נה הש את רין מעבהואיל וראוי לקובעו ניסן, סבר: ״הואיל וראוי״

לא אמרינן.

He suppressed the Book of Remedies – ספר נזו ג :According to Rashi, the reason for this is clear :רפואותAs long as the Book of Cures was available, people would not turn to God in prayer but would use the medication prescribed in the Book of Remedies instead. Hezekiah’s act was meant to renounce the physical benefits in the book because of the spiritual cost to the people who no longer turned to God in prayer. According to the Rambam, however, the book merely contained ineffectual charms. He maintains that it was because of the people’s reliance upon these nonsensi-cal beliefs that Hezekiah hid the book.

notes

The waters of the Gihon – מי גיחון: The stopping up of the waters of the Gihon, the Pool of Siloam, was con-nected to the excavation of the famous tunnel in the mountain, extending nearly half a kilometer, that was used to bring water from the spring into the city. This feat was an enormous undertaking, which required a massive investment of resources and effort. It is con-ceivable that the Sages of that generation doubted that the results justified the work invested in building the tunnel, and therefore opposed the stopping up of the waters of Gihon.

Hezekiah’s tunnel

background

brakhot r01.indb 66 09/01/2012 12:32:07

At the request of many Talmud teachers, the Vilna pages have been separated from the English translation. The fully vocalized text is repeated alongside the new translation.

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