Welcome to The Oral Talmud!
Below you will find the original video recording of this episode, the core Talmud sources from the conversation (click their citation hyperlinks to find the texts in their fuller context), and a section of Further Learning (links to books, articles, and additional resources mentioned by our hosts).
And remember, the most fulfilling way to deepen your learning is to find a chevruta (a study partner) to share it with!
This week: An interview with David Kraemer, Professor at the Jewish Theological Seminary, author of A History of the Talmud (Cambridge University Press, 2019) - plus, he'sBenay's own Talmud teacher!
Here are some questions to ask yourself and/or a chevruta as you encounter this conversation:
- How does David Kraemer’s history of Talmud deepen our understanding of the texts we’ve investigated so far?
- What does Kraemer believe motivated the sages in this great project? What do you believe?
- Who do you think was the Rabbis' intended audience?
- How might access to Talmud continue to change the roles Talmud plays?
Zo Torah v'zo s'charah? "This is Torah, and this is its reward?" in the Yerushalmi/Palestinian Talmud
As compared to the Babylonian Talmud's Menahot 29b which also invokes this question ("Moses in Rabbi Akiva's Classroom" - discussed again in Episode 9). More on this phrase in the article "Rabbi Akiva, Other Martyrs, and Socrates: On Life, Death, and Life After Life" by Naftali Rothenberg (read on jstor)
רִבִּי מֵאִיר הֲוָה יְתִיב דְּרַשׁ בְּבֵית מִדְרָשָׁא דִטִיבֵּרִיָּה. עֲבַר אֱלישַׁע רַבֵּיהּ רְכִיב עַל סוּסְיָיא בְיוֹם שׁוּבְתָא. אֲתוֹן וְאָֽמְרוּן לֵיהּ. הָא רַבָּךְ לְבַר. פְּסַק לֵיהּ מִן דְּרָשָׁה וּנְפַק לְגַבֵּיהּ. אֲמַר לֵיהּ. מַה הֲוִיתָה דְרַשׁ יוֹמָא דֵין. אָמַר לֵיהּ. וַֽי֙י בֵּרַ֛ךְ אֶת־אַֽחֲרִ֥ית וגו׳. אֲמַר לֵיהּ. וּמַה פָתַחְתָּ בֵיהּ. אָמַר לֵיהּ. וַיּוֹסֶף י֙י אֶת־כְָּל־אֲשֶׁ֥ר לְאִיּ֭וֹב לְמִשְׁנֶֽה׃ שֶׁכָּפַל לוֹ אֶת כָּל־מָמוֹנָוֹ. אֲמַר. ווַי דְּמוֹבְדִין וְלָא מַּשְׁכָּחִין. עֲקִיבָה רַבָּךְ לָא הֲוָה דְרַשׁ כֵּן. אֶלָּא וַֽי֙י בֵּרַ֛ךְ אֶת־אַֽחֲרִ֥ית אִיּ֭וֹב מֵרֵֽאשִׁיתוֹ. בִּזְכוּת מִצְוֹת וּמַעֲשִׂים טוֹבִים שֶׁהָיָה בְיָדוֹ מֵרֵאשִׁיתוֹ. אָמַר לֵיהּ. וּמַה הֲוִיתָה דְרִישׁ תּוּבָן. אָמַר לֵיהּ. ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. אֲמַר לֵיהּ. וּמַה פָתַחְתָּ בֵיהּ. אָמַר לֵיהּ. לְאָדָם שֶׁהוֹלִיד בָּנִים בְּנַעֲרוּתוֹ וָמֵתוּ. וּבְזִקְנוּתוֹ וְנִתְקַייְמוּ. הֲוֵי ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. לְאָדָם שֶׁעָשָׂה סְחוֹרָה בְיַלְדּוּתוֹ וְהִפְסִיד. וּבְזִקְנוּתוֹ וְנִשְׂתַּכֵּר. הֲוִי ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. לְאָדָם שֶׁלָּמַד תּוֹרָה בְנַעֲרוּתוֹ וּשְׁכָחָהּ. וּבְזִקְנוּתוֹ וְקִייְמָהּ. הֲוִי ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. אֲמַר. ווַי דְּמוֹבְדִין וְלָא מַּשְׁכָּחִין. עֲקִיבָה רַבָּךְ לָא הֲוָה דְרַשׁ כֵּן. אֶלָּא ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. בִּזְמַן שֶׁהוּא טוֹב מֵרֵאשִׁיתוֹ. וּבִי הָיָה הַמַּעֲשֶׂה. אַבּוּיָה אַבָּא מִגְּדוֹלֵי יִרושָׁלִַם הָיָה. בְּיוֹם שֶׁבָּא לְמוֹהֲלֵינִי קָרָא לְכָל־גְּדוֹלֵי יְרוּשָׁלִַם וְהוֹשִׁיבָן בְּבַיִת אֶחָד. וּלְרִבִּי אֱלִיעֶזֶר וּלְרִבִּי יְהוֹשֻׁעַ בְּבַיִת אֶחָד. מִן דְּאָֽכְלוּן וְשָׁתוּן שְׁרוֹן מְטַפְּחִין וּמְרַקְּדִין. אֲמַר רִבִּי לִיעֶזֶר לְרִבִּי יְהוֹשֻׁעַ. עַד דְּאִינּוּן עֲסִיקִין בְּדִידוֹן נַעֲסוֹק אֲנָן בְּדִידָן. וְיָֽשְׁבוּ וְנִתְעַסְּקוּ בְּדִבְרֵי תוֹרָה. מִן הַתּוֹרָה לַנְּבִיאִים וּמִן הַנְּבִיאִים לַכְּתוּבִים. וְיָֽרְדָה אֵשׁ מִן הַשָּׁמַיִם וְהִקִּיפָה אוֹתָם. אָמַר לָהֶן אַבּויָה. רַבּוֹתַיי. מַה בָאתֶם לִשְׂרוֹף אֶת בֵּיתִי עָלַי. אָֽמְרוּ לוֹ. חַס וְשָׁלוֹם. אֶלָּא יוֹשְׁבִין הָיִינוּ וְחוֹזְרִין בְּדִבְרֵי תוֹרָה. מִן הַתּוֹרָה לַנְּבִיאִים וּמִן הַנְּבִיאִים לַכְּתוּבִים. וְהָיוּ הַדְּבָרִים שְׁמֵיחִים כִּנְתִינָתָן מִסִּינַי. וְהָֽיְתָה הָאֵשׁ מְלַחֶכֶת אוֹתָן כִּלְחִיכָתָן מִסִּינַי. וְעִיקַּר נְתִינָתָן מִסִּינַי לֹא נִיתְנוּ בָאֵשׁ. וְהָהָ֗ר בּוֹעֵר בָּאֵשׁ֙ עַד־לֵ֣ב הַשָּׁמַ֔יִם. אָמַר לָהֶן אַבּויָה אַבָּא. רַבּוֹתַיי. אִם כָּךְ הִיא כּוֹחָהּ שֶׁלְתּוֹרָה. אִם נִתְקַיֵים לִי הַבֶּן הַזֶּה לַתּוֹרָה אֲנִי מַפְרִישׁוֹ. לְפִי שֶׁלֹּא הָֽיְתָה כַּוָּונָתוֹ לְשֵׁם שָׁמַיִם לְפִיכָךְ לֹא נִתְקַייְמוֹ בְּאוֹתוֹ הָאִישׁ. אָמַר לֵיהּ. וּמַה הֲוִיתָה דְרִשׁ תּוּבָן. אָמַר לֵיהּ. לֹא־יַעַרְכֶ֣נָּה זָ֭הָב וּזְכוֹכִ֑ית. אֲמַר לֵיהּ. וּמַה פָתַחְתָּ בֵיהּ. אֲמַר לֵיהּ. דִּבְרֵי תוֹרָה קָשִׁין לִקְנוֹת כִּכְלֵי זָהָב וְנוֹחִין לָאַבֵּד כִּכְלֵי זְכוּכִית. וּמַה כְלֵי זָהָב וּכְלֵי זְכוּכִית אִם נִשְׁתַּבְּרוּ יָכוֹל הוּא לַחֲזוֹר וְלַעֲשׂוֹתָן כֵּלִים כְּמוֹ שֶׁהָיוּ. אַף תַּלְמִיד חָכָם שֶׁשָּׁכַח תַּלְמוּדוֹ יָכוֹל הוּא לַחֲזוֹר וּלְלַמְּדוֹ כַתָּחִילָּה. אָמַר לִיהּ. דַּייֶךָ מֵאִיר. עַד כָּאן תְּחוּם שַׁבָּת. אֲמַר לֵיהּ. מִן הֵן אַתְּ יְדַע. אֲמַר לֵיהּ. מִן טַלְפֵּי דְּסוּסַיי דַהֲוִינָא מַנִּי וְהוֹלֵךְ אַלְפַּיִים אַמָּה. אֲמַר לֵיהּ. וְכָל־הָדָא חָכְמְתָא אִית בָּךְ וְלֵית אַתְּ חֲזַר בָּךְ. אֲמַר לֵיהּ. לֵית אֲנָא יְכִיל. אֲמַר לֵיהּ. לָמָּה. אֲמַר לֵיהּ. שֶׁפַּעַם אַחַת הָיִיתִי עוֹבֵר לִפְנֵי בֵית קוֹדֶשׁ הַקָּדָשִׁים רָכוּב עַל סוּסִי בְיוֹם הַכִּיפּוּרִים שֶׁחָל לִהְיוֹת בַּשַּׁבָּת וְשָׁמַעְתִּי בַּת קוֹל יוֹצֵאת מִבֵּית קוֹדֶשׁ הַקָּדָשִׁים וְאוֹמֶרֶת. שׁוּבוּ בָּנִים שׁוֹבָבִים. חוּץ מֵאֱלִישָׁע בֵּן אֲבוּיָה. שְׁיָּדַע כוֹחִי וּמָרַד בִּי. וְכָל־דָּא מִן הֵן אֲתַת לֵיהּ. אֶלָּא פַּעַם אַחַת הָיָה יוֹשֵׁב וְשׁוֹנֶה בְּבִקְעַת גִּינָיסַר. וְרָאָה אָדָם אֶחָד עָלָה לְרֹאשׁ הַדֶּקֶל וְנָטַל אֵם עַל הַבָּנִים. וְיָרַד מִשָּׁם בְּשָׁלוֹם. לְמָחָר רָאָה אָדָם אַחֵר שֶׁעָלָה לְרֹאשׁ הַדֶּקֶל. וְנָטַל אֶת הַבָּנִים וְשִׁילַּח אֶת הָאֵם. וְיָרַד מִשָּׁם וְהִכִּישׁוֹ נָחָשׁ וָמֵת. אָמַר. כָּתוּב שַׁלֵּ֤חַ תְּשַׁלַּח֙ אֶת־הָאֵ֔ם וְאֶת־הַבָּנִי֭ם תִּֽקַּֽח־לָ֑ךְ לְמַ֨עַן֙ יִ֣יטַב לָ֔ךְ וְהַֽאֲרַכְתָּ֖ יָמִֽים׃ אֵיכָן הִיא טוֹבָתוֹ שֶׁלָּזֶה. אֵיכָן הִיא אֲרִיכוּת יָמָיו שֶׁלָּזֶה. וְלָא הָיָה יְדַע שְׁדְּרָשָׁהּ רִבִּי יַעֲקֹב לְפָנִים מִמֶּנּוּ. לְמַ֨עַן֙ יִ֣יטַב לָ֔ךְ. לְעוֹלָם הַבָּא שֶׁכּוּלּוֹ טוֹב. וְהַֽאֲרַכְתָּ֖ יָמִֽים. לְעָתִיד שֶׁכּוּלּוֹ אָרוֹךְ. וְיֵשׁ אוֹמְרִים. עַל יְדֵי שֶׁרָאָה לְשׁוֹנוֹ שֶׁלְרִבִּי יְהוּדָה הַנַּחְתּוֹם נָתוּן בְּפִי הַכֶּלֶב שׁוֹתֵת דָּם. אָמַר. זוֹ תוֹרָה וְזוֹ שְׂכָרָהּ. זֶה הוּא הַלָּשׁוֹן שֵׁהָיָה מוֹצִיא דִבְרֵי תוֹרָה כְּתִיקֻּנָן. זֶהוּ הַלָּשׁוֹן שֵׁהָיָה יַגִּיעַ בַּתּוֹרָה כָל־יָמָיו. [זוֹ תוֹרָה וְזוֹ שְׂכָרָהּ.] דּוֹמֶה שֶׁאֵין מַתַּן שָׂכָר וְאֵין תְּחִייַת הַמֵּתִים. וְיֵשׁ אוֹמְרִים. אִמּוֹ כְּשֶׁהָֽיְתָה מְעוּבֶּרֶת בּוֹ הָֽיְתָה עוֹבֶרֶת עַל בָּתֵּי עֲבוֹדָה זָרָה וְהֵרִיחָה מֵאוֹתוֹ הַמִּין. וְהָיָה אוֹתוֹ הָרֵיחַ מְפַעְפֵּעַ בְּגוּפָהּ כְּאִירְסָהּ שֶׁלְחֲכִינָה. לְאַחַר יָמִים חָלָה אֱלִישַׁע. אָתוּן וְאָֽמְרוּן לְרִבִּי מֵאִיר. הָא רַבָּךְ בְּאִישּׁ. אֲזַל בָּעֵי מְבַקַּרְתֵּיהּ. וְאַשְׁכְּחֵיהּ בְּאִישׁ. אֲמַר לֵיהּ. לֵית אַתְּ חֲזַר בָּךְ. אֲמַר לֵיהּ. וְאִין חָֽזְרִין מִתְקַבְּלִין. אֲמַר לֵיהּ. וְלָא כֵן כְּתִיב. תָּשֵׁ֣ב אֱ֭נוֹשׁ עַד־דַּכָּ֑א. עַד דִּיכִדּוּכָהּ שֶׁלְנֶפֶשׁ מְקַבְּלִין. בְּאוֹתָהּ שָׁעָה בָּכָה אֱלִישַׁע וְנִפְטָר וָמֵת. וְהָיָה רִבִּי מֵאִר שָׂמֵחַ בְּלִיבּוֹ וְאוֹמֵר. דּוֹמֶה שְׁמִּתּוֹךְ תְּשׁוּבָה נִפְטָר רִבִּי. מִן דְּקָֽבְרוּנֵיהּ יָֽרְדָה הָאֵשׁ מִן הַשָּׁמַיִם וְשָֽׂרְפָה אֶת קִבְרוֹ. אָתוּן וְאָֽמְרוּן לְרִבִּי מֵאִיר. הָא קִיבְרֵיהּ דְּרַבָּךְ אַייְקַד. נְפַק בָּעֵי מְבַקַּרְתֵּיהּ. וְאַשְׁכְּחֵיהּ אַייְקַד. מַה עֲבַד. נְסַב גּוּלְתֵּיהּ וּפָֽרְסֵיהּ עֲלוֹי. אָמַר. לִ֣ינִי ׀ הַלַּ֗יְלָה וגו׳. לִינִי בָעוֹלָם הַזֶּה שֶׁדּוֹמֶה לַלַּיְלָה. וְהָיָ֤ה בַבּוֹקֶר. זֶה הָעוֹלָם הַבָּא שֶׁכּוּלּוֹ בּוֹקֶר. אִם־יִגְאָלֵ֥ךְ טוֹב֙ יִגְאָ֔ל. זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא טוֹב. דִּכְתִיב בֵּיהּ טֽוֹב־י֙י לַכֹּ֑ל וְ֝רַֽחֲמָ֗יו עַל־כָּל־מַֽעֲשָֽׂיו׃ וְאִם־לֹ֨א יַחְפֹּ֧ץ לְגָֽאֳלֵ֛ךְ וּגְאַלְתִּ֥יךְ אָנֹ֖כִי חַי־ י֙י. וְאִיטְפִּייַת. אָמְרוּן לְרִבִּי מֵאִיר. אִין אָֽמְרוּן לָךְ בְּהַהוּא עָֽלְמָא. לְמָאן אַתְּ בָּעֵי לְמְבַקְּרָה. לְאָבוּךְ אוֹ לְרַבָּךְ. אֲמַר לוֹן. אֲנָא מִיקְרַב לְרִבִּי קָדְמַיי וּבָתָר כֵּן לְאַבָּא. אָֽמְרִין לֵיהּ. וּשְׁמָעִין לָךְ. אֲמַר לֹון. וְלָא כֵן תַּנִּינָן. מַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר, תִּיק תְּפִילִּין עִם הַתְּפִילִּין. מַצִּילִין לְאֱלִישַׁע אַחֵר בִּזִכוּת תּוֹרָתוֹ. לְאַחַר יָמִים הָֽלְכוּ בְנוֹתָיו לִיטּוֹל צְדָקָה מֵרִבִּי. גָּזַר רִבִּי וְאָמַר. אַל־יְהִי־ל֖וֹ מוֹשֵׁךְ חָ֑סֶד וְֽאַל־יְהִ֥י ח֝וֹנֵ֗ן לִיתוֹמָֽיו. אָֽמְרוּ לוֹ. רִבִּי. אַל תַּבֵּט בְּמַעֶשָׂיו. הַבֵּט בְּתוֹרָתוֹ. בְּאוֹתָהּ הַשָּׁעָה בָכָה רִבִּי וְגָזַר עֲלֵיהֶן שֶׁיִּתְפַּרְנְסוּ. אָמַר. מַה אִם זֶה שֶׁיָּגַע בַּתּוֹרָה שֶׁלֹּא לְשׁוּם שָׁמַיִם רְאוּ מַה הֶעֱמִיד. מִי שֶׁהוּא יָגֵעַ בַּתּוֹרָה לִשְׁמָהּ עַל אַחַת כַּמָּה וְכַמָּה.
Rebbi Meïr was sitting and preaching in the House of Study of Tiberias when his teacher Elisha passed by riding on a horse on the Sabbath. They came and told him, your teacher is outside. He stopped his sermon and went out to him. He asked him, what did you preach today? He told him, and the Eternal blessed the end etc. He asked him, what did you explain about this? He answered him, and the Eternal added double all that Job had owned; that he doubled his money. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the Eternal blessed the end of Job from his beginning, by the merit of commandments and good works which were in his hand from his beginning. He asked him, and what did you preach further? He told him, the end of a matter is better than the beginning. He asked him, what did you explain about this? For example, a man who had children in his youth but they died, and in his old age they lived; that is the end of a matter is better than the beginning. For example, a man who traded in his youth and lost, and in his old age and gained; that is the end of a matter is better than the beginning. For example, a man who studied Torah in his youth and forgot, in his old age he remembered; that is the end of a matter is better than the beginning. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the end of a matter is good from the beginning, in case it is good from the start, and this applies to me. My father Abuya was one of the leading Jerusalemites. On the day he came to circumcise me he invited all the leading Jerusalemites and sat them in one room, and Rebbi Eliezer and Rebbi Joshua in another room. After they ate and drank they started to clap with their hands and dance. Rebbi Eliezer and Rebbi Joshua said, while they are occupied in theirs let us be occupied with ours. They sat occupied with words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs. Fire descended from Heaven and surrounded them. Abuya told them, my teachers! Why do you come to burn down my house? They told him, Heaven forbid! But we were sitting reviewing the words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs, and the words were joyful as at their giving on Sinai. And was the main giving on Sinai not in fire? And the Mountain burns in the fire up to the heart of Heaven. My father Abuya told them, my teachers! If that is the power of Torah, if this son of mine survives I dedicate him to Torah. Because his intent was not for Heaven, it did not succeed with this man. He asked him, and what did you preach further? He told him, it cannot be valued by gold or glass. He asked him, what did you explain about this? He told him, the words of the Torah are as difficult to acquire as golden vessels, and as easy to lose as glass vessels. And like golden and glass vessels when they are broken he can make them vessels as before, also the student of the Sages who forgot his learning can learn it anew. He said to him, this is enough, Meïr, up to here is the Sabbath domain. He asked him, how do you know? He told him, from the horse’s hooves which I continuously counted for 2’000 cubits. He said to him, all that wisdom is in you and you do not repent? He told him, I cannot. He asked him, why? He told him, once I was passing by the Holiest of Holies riding on a horse on the Day of Atonement which fell on a Sabbath and I heard an unembodied voice coming from the Holiest of Holies, saying, return, erring children, except for Elisha ben Abuya who knew My power and rebelled against Me. And all that came to him because he was sitting memorizing in the valley of Genezareth and saw a man climbing to the top of a date palm taking the mother with the chicks and descending safely. The next day he saw another man climbing to the top of a date palm, taking the chicks and sending away the mother. When climbing down he was bitten by a snake, and he died. He said, it is written, sending away you shall send the mother, but the chicks you may take for yourself, so it will be good for you and prolong your days. Where is the good for this one? Where is the prolongation of days of this one? He did not know that Rebbi Jacob had explained it preceding him, so it will be good for you in the future world which is all good, and prolong your days, in the future which is all long. But some are saying, because he saw the tongue of Rebbi Jehudah the baker in the mouth of a dog, oozing blood. He said, is this the Torah and this is its reward? This is the tongue which was delivering the words of the Torah correctly; this is the tongue which occupied itself with Torah all its days; [is this the Torah and this is its reward?] It appears that there is no reward and no resurrection of the dead. But some are saying, when his mother was pregnant with him she passed by pagan temples and smelled of this kind. And this smell was bubbling in her body like the poison of a viper. Later Elisha fell sick. They came and informed Rebbi Meïr, your teacher is sick. He went to visit him and found him sick. He asked him, are you not repenting? He asked, and if one repents, is one accepted? He told him, is it not written, man shall repent up to extinction, one receives up to the extinction of the breath. At that moment Elisha cried, passed away, and died. Rebbi Meïr was happy internally and said, it seems that my teacher passed away repentant. After they buried him, fire descended from Heaven and burned his grave. They came and informed Rebbi Meïr, your teacher’s grave is on fire. He went to visit it and found it burning. What did he do? He took his kaftan and spread it over it. He said, stay for the night, etc. Stay for this world which compares to the night, and it will be in the morning, this is the Future World which is all morning, if the Good One will redeem, this is the Holy One, praise to Him, who is Good, as it is written, the Eternal is good to all, and His mercies are on all His creatures. And if He does not want to redeem you I shall redeem you, living is the Eternal, and it was extinguished. They asked Rebbi Meïr, if they ask you in that World, whom do you want to visit, your father or your teacher? He told them, I shall visit my teacher first and afterwards my father. They said, will they listen to you? He told them, did we not state, “one saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries”? One saves Elisha Aher by the merit of his Torah. Later his daughters went to take charity from Rebbi. Rebbi decided and said, nobody shall show him grace nor be friendly to his orphans. They told him, Rebbi. Do not look at his deeds, do look at his Torah. At this moment Rebbi cried and decided for them that they be provided for. He said, if this one who toiled in Torah not for Heaven’s sake, see what he produced; one who toils in the Torah for itself not so much more?
The conclusion of the "Pikuach Nefesh" sugya
To go with David Kraemer's comments: "...the Mishnah gave us the law before it had a justification for the law. The law was: you save a life. Before they knew the Torah would support it, they said, 'Of course saving life comes first'–because that's what their ethical intuition told them.
If we look to earlier Jewish tradition, by the way, it's not obvious that saving a life comes first. Through the ages, to religious traditions it's not obvious that saving a life comes first. When the rabbis did it, they were doing something ethically radical. The Talmud makes sure that we recognize that."
רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: ״וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת״, אָמְרָה תּוֹרָה: חַלֵּל עָלָיו שַׁבָּת אַחַת כְּדֵי שֶׁיִּשְׁמוֹר שַׁבָּתוֹת הַרְבֵּה.
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: אִי הֲוַאי הָתָם, הֲוָה אָמֵינָא דִּידִי עֲדִיפָא מִדִּידְהוּ: ״וְחַי בָּהֶם״ — וְלֹא שֶׁיָּמוּת בָּהֶם. אָמַר רָבָא: לְכוּלְּהוּ אִית לְהוּ פִּירְכָא, בַּר מִדִּשְׁמוּאֵל דְּלֵית לֵיהּ פִּירְכָא.
Rabbi Shimon ben Menasya said: It is stated: “And the children of Israel shall keep Shabbat, to observe Shabbat” (Exodus 31:16). The Torah said: Desecrate one Shabbat on his behalf so he will observe many Shabbatot.
Rav Yehuda said that Shmuel said: If I would have been there among those Sages who debated this question, I would have said that my proof is preferable to theirs, as it states: “You shall keep My statutes and My ordinances, which a person shall do and live by them” (Leviticus 18:5), and not that he should die by them. In all circumstances, one must take care not to die as a result of fulfilling the mitzvot. Rava commented on this: All of these arguments have refutations except for that of Shmuel, which has no refutation.
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