תלמוד בבלי מסכת ברכות לה עמוד ב
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1 1 Talmud Bavli Berachot 35b Our Rabbis taught: "And you shall gather in your corn." What is to be learnt from these words? Since it says, "This book of the law shall not depart from your mouth," I might think that this injunction is to be taken literally. Therefore it says, 'And thou shalt gather in thy corn', which implies that you are to conduct yourself with them in the way of the world. This is the view of R. Ishmael. R. Simeon b. Yohai says: Is that possible? If a man plows in the plowing season, and sows in the sowing season, and reaps in the reaping season, and threshes in the threshing season, and winnows in the season of wind, what is to become of the Torah? Rather, when Israel perform the will of the Omnipresent, their work is performed by others, as it says. "And strangers shall stand and feed your flocks., etc". and when Israel do not perform the will of the Omnipresent their work is carried out by themselves, as it says,"and thou shalt gather in thy corn". Nor is this all, but the work of others also is done by them, as it says. "And thou shalt serve thine enemy, etc." Said Abaye: Many have followed the words of R. Ishmael, and were successful; others have followed R. Simeon b. Yohai and were not successful. תלמוד בבלי מסכת ברכות לה עמוד ב תנו רבנן: "ואספת דגנך", - מה תלמוד לומר? לפי שנאמר: (יהושע א') "לא ימוש ספר התורה הזה מפיך"- יכול דברים ככתבן? תלמוד לומר: "ואספת דגנך" - הנהג בהן מנהג דרך ארץ, דברי רבי ישמעאל; רבי שמעון בן יוחי אומר: אפשראדם חורש בשעת חרישה, וזורע בשעת זריעה, וקוצר בשעת קצירה, ודש בשעת דישה, וזורה בשעת הרוח, תורה מה תהא עליה? אלא : בזמן שישראל עושין רצונו של מקום - מלאכתן נעשית על ידי אחרים, שנאמר: (ישעיהו ס"א) "ועמדו זרים ורעו צאנכם וגו'". ובזמן שאין ישראל עושין רצונו של מקום - מלאכתן נעשית על ידי עצמן, שנאמר: (דברים י"א) "ואספת דגנך"; ולא עוד, אלא שמלאכת אחרים נעשית על ידן, שנאמר: (דברים כ"ח) "ועבדת את אויבך וגו'". אמר אביי: הרבה עשו כרבי ישמעאל - ועלתה בידן, כרבישמעוןבן יוחי - ולא עלתה בידן. 2 Pirkei Avot 3:7 R. Shimon said: When walking on the road and studying, if one interrupts ones learning and says "How fine is this tree!" or "How fine is this ploughed field!" Scripture considers him as if he was liable with his life! משנה מסכת אבות פרק ג משנה ז רבי שמעון אומר המהלך בדרך ושונה ומפסיק ממשנתו ואומר מה נאה אילן זה ומה נאה ניר זה מעלה עליו הכתוב כאילו מתחייב בנפשו:
2 3 Talmud Bavli Sukka 45b Hezekiah further stated in the name of R. Jeremiah who said it in the name of R. Simeon b. Yohai, I have seen the sons of heaven and they are but few. If there be a thousand, I and my son are among them; if a hundred, I and my son are among them; and if only two, they are I and my son. תלמוד בבלי מסכת סוכה דף מה עמוד ב ואמר חזקיה אמר רבי ירמיה משום רבי שמעון בן יוחי: ראיתי בני עלייה והן מועטין, אם אלף הן - אני ובני מהן, אם מאה הם - אני ובני מהן, אם שנים הן - אני ובני הן. 4 Talmud Bavli Shabbat 33b For R. Judah, R. Jose, and R. Simeon were sitting, and Judah, a son of proselytes, was sitting near them. R. Judah commenced [the discussion] by observing, 'How fine are the works of this people! They have made streets, they have built bridges, they have erected baths.' R. Jose was silent. R. Simeon b. Yohai responded and said, 'All that they made they made for themselves! they built market places, to set harlots in them; baths, to rejuvenate themselves; bridges, to levy tolls for them.' Now, Judah the son of proselytes went and related their talk, which reached the government. They decreed: Judah, who exalted [us], shall be exalted, Jose, who was silent, shall be exiled to Sepphoris; Simeon, who censured, shall be executed! He and his son went and hid themselves in the Beth Hamidrash, [and] his wife brought them bread and a mug of water to eat. When the decree became more severe he said to his son, Women are of unstable temperament: she may be put to the torture and expose us.' So they went and hid in a cave. A miracle occurred and a carob tree and a water well were created for them. They would strip their garments and sit up to their necks in sand. The whole day they studied; when it was time for prayers they robed and covered themselves, prayed, and then put תלמוד בבלי מסכת שבת דף לג עמוד ב דיתבי רבי יהודה ורבי יוסי ורבי שמעון, ויתיב יהודה בן גרים גבייהו. פתח רבי יהודה ואמר: כמה נאים מעשיהן של אומה זו: תקנו שווקים, תקנו גשרים, תקנומרחצאות. רבי יוסי שתק. נענה רבי שמעוןבן יוחאי ואמר: כל מה שתקנו - לא תקנו אלא לצורך עצמן, תקנו שווקין - להושיב בהן זונות, מרחצאות - לעדן בהן עצמן, גשרים - ליטול מהן מכס. הלך יהודה בן גרים וסיפר דבריהם, ונשמעו למלכות. אמרו: יהודה שעילה - יתעלה, יוסי ששתק - יגלה לציפורי, שמעוןשגינה - יהרג. אזל הוא ובריה טשו בי מדרשא. כל יומא הוה מייתילהו דביתהו ריפתא וכוזא דמיא וכרכי. כי תקיף גזירתא, אמר ליה לבריה: נשים דעתן קלהעליהן, דילמא מצערי לה ומגליא לן. אזלו טשו במערתא. איתרחיש ניסא איברי להו חרובא ועינא דמיא. והוו משלחי מנייהו, והוו יתבי עד צוארייהו בחלא, כולי יומא גרסי, בעידן צלויי לבשו מיכסו ומצלו, והדר משלחי מנייהו כי היכי דלא ליבלו.
3 off their garments again, so that they should not wear out. Thus they dwelt twelve years in the cave. Then Elijah came and stood at the entrance to the cave and exclaimed, Who will inform the son of Yohai that the emperor is dead and his decree annulled? They emerged. Seeing a man plowing and sowing, they exclaimed, 'They forsake life eternal and engage in life temporal!' Whatever they cast their eyes upon was immediately burnt up. Thereupon a Heavenly Echo came forth and cried out, 'Have you emerged to destroy My world?! Return to your cave!' So they returned and dwelt there twelve months, saying, 'The punishment of the wicked in Gehenna is [limited to] twelve months.' A Heavenly Echo then came forth and said, 'Go forth from your cave! They emerged. Wherever R. Eleazar struck, R. Simeon healed. Said he to him, 'My son! You and I are sufficient for the world.' On the eve of the Sabbath before sunset they saw an old man holding two bundles of myrtle and running at twilight. What are these for?' they asked him. 'They are in honor of the Sabbath,' he replied. 'But one should suffice you'? One is for 'Remember ' and one for 'Observe. Said he to his son, 'See how precious are the commandments to Israel.' Their minds were set at rest. R. Pinchas b. Ya'ir his son in law heard [thereof] and went out to meet him. He took him into the baths and massaged his flesh. Seeing the clefts in his body he wept and the tears streamed from his eyes. 'Woe to me that I see you in such a state!' he cried out. 'Happy are you that you see me thus,' he responded, 'for if you did not see me in such a state you would not find me thus! For originally, when R. Simeon b. Yohai raised a difficulty, R. Phinehas b. Ya'ir would give him thirteen answers, whereas איתבו תריסר שניבמערתא. אתא אליהו וקם אפיתחא דמערתא, אמר: מאןלודעיה לבר יוחי דמית קיסר ובטיל גזרתיה? נפקו. חזו אינשי דקא כרבי וזרעי, אמר: מניחין חיי עולם ועוסקין בחיי שעה! כל מקום שנותנין עיניהן - מיד נשרף. יצתה בת קול ואמרה להם: להחריב עולמי יצאתם? חיזרו למערתכם! הדור אזול. איתיבו תריסר ירחי שתא. אמרי: משפט רשעים בגיהנם - שנים עשר חדש. יצתה בת קול ואמרה: צאו ממערתכם! נפקו, כל היכא דהוה מחי רבי אלעזר - הוה מסי רבי שמעון. אמר לו: בני, די לעולם אני ואתה. בהדי פניא דמעלי שבתא חזו ההוא סבא דהוה נקיט תרימדאניאסא, ורהיט בין השמשות. אמרו ליה: הני למה לך? אמר להו: לכבוד שבת. ותיסגי לך בחד? חד כנגד זכור, וחד כנגד שמור. אמר ליה לבריה: חזי כמה חביבין מצות על ישראל! יתיב דעתייהו. שמע רבי פנחס בן יאיר חתניה ונפק לאפיה, עייליה לבי בניה הוה קא אריך ליה לבישריה, חזי דהוה ביה פילי בגופיה, הוה קא בכי, וקא נתרו דמעת עיניה וקמצוחא ליה. אמר לו: אוי לי שראיתיך בכך! אמר לו: אשריך שראיתני בכך, שאילמלא לא ראיתני בכך - לא מצאת בי כך. דמעיקרא כי הוה מקשי רבי שמעון בן יוחי קושיא - הוה מפרק ליה רבי
4 subsequently when R. Phinehas b. Ya'ir raised a difficulty, R. Simeon b. Yohai would give him twenty four answers. Since a miracle has occurred, said he, let me go and amend something, for it is written, "and Jacob came whole [to the city of Shechem]", which Rab interpreted. Bodily whole [sound], financially whole, and whole in his learning. "And he was gracious to the city" Rab said: He instituted coinage for them. Samuel said: He instituted markets for them; R. Johanan said: He instituted baths for them. Is there ought that requires amending? he asked. There is a place of doubtful uncleanness, he was informed, and priests have the trouble of going round it. Said he: Does any man know that there was a presumption of cleanness here? A certain old man replied, Here [R. Johanan] b. Zakkai cut down lupines of terumah. So he did likewise. Wherever it (the ground] was hard he declared it clean, while wherever it was loose he, marked it out. Said a certain old man. The son of Yohai has purified a cemetery! Said he, Had you not been with us, even if you have been with us but did not vote, you might have said well. But now that you were with us and voted with us, It will be said, [Even] whores paint one another; how much more so scholars! He cast his eye upon him, and he died. Then he went out into the street and saw Judah, the son of proselytes: 'That man is still in the world!' he exclaimed. He cast his eyes upon him and he became a heap of bones. פנחס בן יאיר תריסר פירוקי, לסוף כי הוה מקשי רבי פנחס בן יאיר קושיא - הוה מפרק ליה רבי שמעון בן יוחי עשרין וארבעה פירוקי. אמר: הואיל ואיתרחיש ניסא - איזיל אתקין מילתא, דכתיב (בראשית לג) ויבא יעקב שלם- ואמר רב: שלם בגופו, שלם בממונו, שלםבתורתו. ויחן את פני העיר- אמר רב: מטבע תיקן להם, ושמואל אמר: שווקים תיקן להם, ורבי יוחנן אמר: מרחצאות תיקן להם. אמר: איכאמילתא דבעילתקוני? - אמרו ליה: איכא דוכתא דאית ביה ספק טומאה, ואית להו צערא לכהנים לאקופי. אמר: איכא איניש דידע דאיתחזקהכא טהרה? אמר ליה ההוא סבא: כאן קיצץ בן זכאי תורמסי תרומה. עבד איהו נמי הכי, כל היכא דהוה קשי - טהריה, וכל היכא דהוה רפי - צייניה. אמרההואסבא: טיהרבן יוחי בית הקברות! אמר לו: אילמלי (לא) הייתעמנו, ואפילו היית עמנו ולא נמנית עמנו - יפה אתה אומר. עכשיו שהייתעמנו ונמנית עמנו, יאמרו: זונות מפרכסות זו את זו, תלמידי חכמים לאכלשכן? יהב ביה עיניה, ונח נפשיה. נפק לשוקא, חזייה ליהודה בן גרים, אמר: עדיין יש לזה בעולם? נתן בו עיניו, ועשהו גל של עצמות.
5 5 Talmud Yerushalmi, Berachot 1:2 R. Shimon b. Yochai said: Had I stood there at Sinai when the Torah was given to Israel, I would have asked before God that He create two mouths for each person one with which to study Torah, and the other for all his other requirements. Then he changed his opinion and said: As the world can barely exist with the evil that man does with one mouth, all the more so if he had two! תלמוד ירושלמי מסכתברכות פרק א הלכה ב דרשב"י אמראלו הוינאקאיםעלטורא דסיני בשעתא דאתיהיבת תורה לישראל הוינא מתבעי קומי רחמנא דיתברי לבר נשא תרין פומין חד דהוי לעי באוריתא וחד דעבד ליה כל צורכיה. חזר ומר ומה אין חד הוא לית עלמא יכיל קאים ביה מן דילטוריא דיליה אילוהוו תרין עאכ"ו.
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