Dedicate Daf 41b to:



מאתחלתא דמועד
At the beginning of Yom Tov
(as early as possible).

 
But not earlier - so since one can't build the Bimah on Yom Tov , and it can't be built earlier (as it would take up too much room), Hakhel has to take place on Chol Hamoed .
 
 
 
 
:וחזן הכנסת נוטל ס"ת ונותנו לראש הכנסת:
The Gabbai of the synagogue takes the Torah scroll and passes it to the head of the congregation.

 
 
 
The Gemara Asks:
שמעת מינה חולקין כבוד לתלמיד במקום הרב
Perhaps
one can derive from this that one may give honor to a student in front of a teacher?

 
We're honoring the head of the congregation, the vice Kohen Gadol and the Kohen Gadol in the presence of the king, and aren't concerned that this may impinge on the king's honor.
 
 
The Gemara Answers:
אמר אביי כולה משום כבודו דמלך
Abaye said that
the whole procedure was
for the honor of the king.

 
The purpose of this procedure is to show how high is the king, that even the Kohen Gadol (who's above the vice, the head of the congregation and the Gabbai) is his servant.
 
But normally it would be disrespectful to honor a servant in front of a master.
 
 
 
:והמלך עומד ומקבל וקורא יושב אגריפס המלך עמד וקיבל וקרא עומד:
And the king stood to accept
the Torah scroll
, and read it sitting, while King Agrippas stood to accept it and read from it standing.

 
 
 
The Gemara Asks:
עומד מכלל דיושב
"He stood" implied that
the king
was sitting
(before receiving the Torah scroll).

והאמר מר אין ישיבה בעזרה אלא למלכי בית דוד בלבד
But didn't Master say that no one may sit in the
Temple
courtyard except kings
who are
descendants of King David
and
not
the Chashmonean kings, who were Kohanim and not descendants from King David?

 
And definitely not the Herodean kings, who were descendants of Herod - a slave.
 
 
שנא' ויבא המלך דוד וישב לפני ה' ויאמר וגו'
As
the verse
says "Then Dovid the king went in, and sat before Hashem; and said: 'Who am I'".

 
So Dovid Hamelech (and his successors) was allowed to sit in the Mishkan's (or Beis Hamikdash 's) courtyard, but no one else was.
 
 
The Gemara Answers:
כדאמר רב חסדא בעזרת נשים הכא נמי בעזרת נשים
Just as Rav Chisda said
in the previous discussion
that
the Kohen read the Torah
on the Temple mount
(where one is allowed to sit) and not in the sanctuary
, so too did the king read the Torah on the Temple Mount
and not in the sanctuary.

 
 
 
 
:ושבחוהו חכמים:
And the Sages praised him.

 
 
 
The Gemara Asks:
שבחוהו מכלל דשפיר עבד
This implied that
Agrippas
acted correctly.

האמר רב אשי אפי' למ"ד נשיא שמחל על כבודו כבודו מחול מלך שמחל על כבודו אין כבודו מחול
But didn't Rav Ashi say that even those who hold that a
Torah scholar (even if he's the head of the Sanhedrin)
may forgo his honor
agree that
a king may not forgo his own honor,

שנא' שום תשים עליך מלך
As
the verse
says "appoint yourself a king,"

שתהא אימתו עליך
Which implies
that the fear of the king must be on
everyone.

The Gemara Answers:
מצוה שאני
A Mitzvah is different.

 
 
 
 
:וכשהגיע ללא תוכל לתת:
And when
Agrippas
reached the words "You may not appoint."

 
 
 
תנא משמיה דרבי נתן באותה שעה נתחייבו שונאי ישראל כלייה שהחניפו לו לאגריפס
It was taught in the name of Rabbi Nasan that at that moment, the close
The Gemara doesn't say it directly so as not to "open one's mouth for the Satan".
"enemies of the Jews" deserved annihilation for flattering Agrippas,

אמר ר' שמעון בן חלפתא מיום שגבר אגרופה של חנופה נתעוותו הדינין ונתקלקלו המעשים ואין אדם יכול לומר לחבירו מעשי גדולים ממעשיך
And Rabbi Shimon ben Chalafta said that since flatterers grew
in power
, justice was perverted,
good deeds
were broken, and
everyone became evil so
one was unable to tell another "my deeds are better than yours".

 
Everyone follows the wicked when the leadership flatters them.
 
 
The Gemara will cite two sources that one may flatter the wicked:
דרש ר' יהודה בר מערבא ואיתימא ר' שמעון בן פזי מותר להחניף לרשעים בעולם הזה שנאמר לא יקרא עוד לנבל נדיב ולכילי לא יאמר שוע
1.
Rabbi Yehuda bar Maarava expounded, and some say Rabbi Shimon ben Pazi expounded that
one is
permitted to flatter the wicked in this world,
as a verse
says "The degenerate shall no longer called generous, Nor the alcoholic said to be noble."

מכלל דבעולם הזה שרי
Which implies that now
(before Moshiach's coming),
one may
call a degenerate "generous" and an alcoholic "noble".

 
 
 
ר' שמעון בן לקיש אמר מהכא כראות פני אלהים ותרצני
2.
Rabbi Shimon ben Lakish
says that one can derive that one may flatter the wicked
from
Yaakov's message to Eisav: "Seeing your face is
like seeing the face of Hashem, and you have been appeased by me."

ופליגא דרבי לוי
But this, second, source argues on Rabbi Levi,

 
As Rabbi Levi says that Yaakov wasn't flattering Eisav, rather he was warning him...
 
 
דאמר רבי לוי משל של יעקב ועשו למה הדבר דומה לאדם שזימן את חבירו והכיר בו שמבקש להורגו
As Rabbi Levi said that Yaakov's conversation with Esav can be compared to a person who was invited to a meal by one who wanted to kill him.

אמר לו טעם תבשיל זה שאני טועם כתבשיל שטעמתי בבית המלך
To save himself, the potential victim
said that
one of the
dishes tastes like a dish he had in the kings palace,

אמר ידע ליה מלכא מיסתפי ולא קטיל ליה
To cause the aspiring murderer to realize that his victim
knows the king,
causing him to be
too scared to murder him.

 
So Yaakov was hinting to Eisav that "he saw the face of Hashem", and that He'll protect him.
 
 
The Gemara continues discussing flattery:
אמר רבי אלעזר כל אדם שיש בו חנופה מביא אף לעולם
Rabbi Elazar said that a flatterer brings anger to the world,

שנא' וחנפי לב ישימו אף
As
the verse
says "But they who flatter their heart place anger."

ולא עוד אלא שאין תפלתו נשמעת
Moreover,
a flatterer's
prayers are not heard,

שנאמר לא ישועו כי אסרם
As
a verse says
"They will not be redeemed when He punishes them."

 
 
 
 
: סימן א"ף עוב"ר גיהנ"ם ביד"ו ניד"ה גול"ה:
Siman

The Gemara will cite six teachings about flatterers:
ואמר רבי אלעזר כל אדם שיש בו חנופה אפילו עוברין שבמעי אמן מקללין אותו
1.
Rabbi Elazar said that even fetuses in their mothers womb curse the flatterer,

שנא' אומר לרשע צדיק אתה יקבוהו עמים יזעמוהו לאומים
As
the verse
says "He that says to the wicked: 'you are righteous’, Peoples shall curse him, nations shall swear at him;"

ואין קוב אלא קללה שנא' לא קבה אל
The word
" Kov "
means
a curse, as
another verse
says "whom Hashem has not cursed
( Kavo ).
"

ואין לאום אלא עוברין שנא' ולאום מלאום יאמץ
And
the word
" Le'Om " means a fetus, as
a verse
says
(about Yaakov and Esav, when they were still fetuses in their mother's womb):
"And the one people
( Le'Om )
shall be stronger than the other people."

 
 
 
ואמר רבי אלעזר כל אדם שיש בו חנופה נופל בגיהנם
2.
Rabbi Elazar said that flatterers fall to Gehenom,

שנא' הוי האומרים לרע טוב ולטוב רע וגו'
As
a verse
says "Woe unto them that call evil good, And good evil"

מה כתיב אחריו
And what does
the verse say next?

לכן כאכל קש לשון אש וחשש להבה ירפה וגו'
"Therefore as the tongue of fire devours the stubble, And as the chaff is consumed
in the flame."

 
 
 
ואמר רבי אלעזר כל המחניף לחבירו סוף נופל בידו ואם אינו נופל בידו נופל ביד בניו ואם אינו נופל ביד בניו נופל ביד בן בנו
3.
Rabbi Elazar said that a flatterer falls into the hands of the one whom he flattered, and if he doesn't fall into his
flatterer's
hands, he'll fall into his
flatterer's
son's hands, and if he doesn't fall into his
flatterer's
son's hands, he'll fall into his
flatterer's
grandson's hands,

שנא' ויאמר ירמיה לחנניה אמן כן יעשה ה' יקם ה' את דבריך
As
a verse
says "Then the prophet Yirmiyahu said to
the prophet
Chananya ... Amen!
May
Hashem do so! Hashem
should
perform your words."

 
Yirmiyahu knew that Chananya was a false prophet, yet he answered his false-prophecy with an "Amen". For this he was punished, as the Gemara will say.
 
 
וכתי'
And
another verse
says ...






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Dedicated in loving memory of Leah Rivka Bas Reb Dovid HaKohen A"H.
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