עבודה זרה דף ד

בה, דכתיב: ״[כי] הנה היום בא בער כתנור והיו כל זדים וכל עשה רשעה קש ולהט אתם היום הבא אמר ה׳ צבאות אשר לא יעזב להם שרש וענף״,

by it, as it is written: “For, behold, the day comes, it burns as a furnace; and all the proud, and all that work wickedness, shall be stubble; and the day that comes shall set them ablaze, said the Lord of hosts, that it shall leave them neither root nor branch” (Malachi 3:19). This verse is interpreted as follows: Neither a root shall remain for them in this world, nor will a branch grow for them in the World-to-Come. This teaches that the sun itself will burn and consume the wicked in the future.

לא שורש — בעולם הזה, ולא ענף — לעולם הבא.

צדיקים מתרפאין בה, דכתיב: ״וזרחה לכם יראי שמי שמש צדקה ומרפא בכנפיה וגו׳״, ולא עוד אלא שמתעדנין בה, שנאמר: ״ויצאתם ופשתם כעגלי מרבק״.

And the righteous will be healed by it, as it is written in the next verse: “But to you that fear My Name shall the sun of righteousness arise with healing in its wings” (Malachi 3:20). And moreover, not only will they be healed by it, but they will even be rejuvenated by it, as it is stated in the continuation of that verse: “And you shall go forth and leap as calves of the stall.”

דבר אחר: מה דגים שבים — כל הגדול מחבירו בולע את חבירו, אף בני אדם — אלמלא מוראה של מלכות, כל הגדול מחבירו בולע את חבירו. והיינו דתנן:

Alternatively, just as in the case of fish of the sea, any fish that is bigger than another swallows the other, so too in the case of people, were it not for the fear of the ruling government, anyone who is bigger than another would swallow the other. And this is as we learned in a mishna (Avot 3:2) that Rabbi Ḥanina, the deputy High Priest, says: One should pray for the continued welfare of the government, as were it not for the fear of the government, every man would swallow his neighbor alive.

רבי חנינא סגן הכהנים אומר: הוי מתפלל בשלומה של מלכות, שאלמלא מוראה של מלכות ״איש את רעהו חיים בלעו״.

רב חיננא בר פפא רמי, כתיב: ״שדי לא מצאנהו שגיא כח״, וכתיב: ״גדול אדונינו ורב כח״, וכתיב: ״ימינך ה׳ נאדרי בכח״! לא קשיא, כאן בשעת הדין,

§ Rav Ḥinnana bar Pappa raises a contradiction between the following verses. It is written: “The Almighty, Whom we have not found out His excellent power” (Job 37:23), which indicates that His power has not been seen. And it is written elsewhere: “Great is our Lord, and mighty in power” (Psalms 147:5), and it is also written: “Your right hand, O Lord, glorious in power” (Exodus 15:6), from which it may be inferred that His power is discernable. The Gemara answers: This is not difficult; here, in the first verse, God’s strength is not seen at a time of judgment, where He acts mercifully, whereas there, in the other verses, they are referring to a time of war, when He wages war against His enemies and His power is seen.

כאן בשעת מלחמה.

רבי חמא ברבי חנינא רמי: כתיב ״חמה אין לי״, וכתיב ״נקם ה׳ ובעל חמה״! לא קשיא: כאן — בישראל, כאן — באומות העולם. רב חיננא בר פפא אמר:

Rabbi Ḥama, son of Rabbi Ḥanina, raises a contradiction between the following verses. It is written: “Fury is not in Me” (Isaiah 27:4), and it is written: “The Lord is a jealous and furious God” (Nahum 1:2). The Gemara answers: This is not difficult; here, where it states that God has no fury, it is speaking with regard to the Jewish people, whereas there, where it says that God has fury, it is speaking with regard to the nations of the world. Rav Ḥinnana bar Pappa says in explanation of the verse: “Fury is not in Me; would that I were as the briers and thorns in flame! I would with one step burn it altogether” (Isaiah 27:4). “Fury is not in Me,” as I have already taken an oath that I will not destroy the Jewish people; “would that I” had not taken this oath, since then I would be active “as the briers and thorns in flame! I would with one step burn it altogether.”

״חמה אין לי״ — שכבר נשבעתי, ״מי יתנני״ — שלא נשבעתי, ״אהיה שמיר ושית וגו׳״.

והיינו דאמר רבי אלכסנדרי: מאי דכתיב ״והיה ביום ההוא אבקש להשמיד את כל הגוים״, אבקש ממי? אמר הקדוש ברוך הוא: אבקש בניגני שלהם,

And this is the same as that which Rabbi Alexandri says: What is the meaning of that which is written: “And it shall come to pass in that day, that I will seek to destroy all the nations” (Zechariah 12:9)? “I will seek” from whom? Does God need to seek permission? Rather, the Holy One, Blessed be He, says: I will seek and search in their records [benigeni]; if they have merit, I will redeem them, and if not, I will destroy them.

אם יש להם זכות — אפדם, ואם לאו — אשמידם.

והיינו דאמר רבא: מאי דכתיב: ״אך לא בעי ישלח יד אם בפידו להן שוע״? אמר להן הקדוש ברוך הוא לישראל: כשאני דן את ישראל,

And this is the same as that which Rava says: What is the meaning of that which is written: “Surely none shall put forth his hand to a ruinous heap, neither because of these things shall help come in one’s calamity [befido]” (Job 30:24)? The Holy One, Blessed be He, says to the Jewish people: When I judge the Jewish people, I do not judge them as I judge the nations of the world. When judging the nations of the world, I punish them for all of their transgressions together, as it is written: “A ruin, a ruin, a ruin, will I make it, this also shall be no more” (Ezekiel 21:32). Rather, I punish the Jewish people like the pecking [kefid] of a hen, which picks up only a tiny amount each time it pecks.

אין אני דן אותם כאומות העולם, דכתיב: ״עוה עוה עוה אשימנה וגו׳״, אלא אני נפרע מהן כפיד של תרנגולת.

דבר אחר: אפילו אין ישראל עושין מצוה לפני כי אם מעט, כפיד של תרנגולין שמנקרין באשפה, אני מצרפן לחשבון גדול, [שנאמר: ״אם בפידו] להן שוע״, [דבר אחר]:

Alternatively, even if the Jewish people perform but a few mitzvot before Me, like the pecking of hens that peck in a dunghill, I will combine them to a large reckoning, as it is stated: “Though they peck [befido],” i.e., perform mitzvot a little at a time, “they will be saved [lahen shua]” (Job 30:24). Alternatively, in reward for the manner in which they cry out [shua] and pray before Me, I will save [moshia] them. In other words, God punishes the Jewish people for each individual infraction, but He does not destroy them entirely in a moment of fury.

בשכר שמשוועין לפני, אני מושיע אותם.

והיינו דאמר רבי אבא: מאי דכתיב ״ואנכי אפדם והמה דברו עלי כזבים״? אני אמרתי אפדם בממונם בעולם הזה, כדי שיזכו לעולם הבא, והמה דברו עלי כזבים.

And this is the same as that which Rabbi Abba says: What is the meaning of that which is written: “And though I will redeem them, they have spoken lies against Me” (Hosea 7:13)? I said that I would redeem them through taking away their money in this world so that they should merit the World-to-Come, but they have spoken lies against Me, by saying that I am angry and uninterested in them.

והיינו דאמר רב פפי משמיה דרבא: מאי דכתיב ״ואני יסרתי חזקתי זרועתם ואלי יחשבו רע״? אמר הקדוש ברוך הוא: אני אמרתי איסרם ביסורין בעולם הזה כדי

And this is the same as that which Rav Pappi says in the name of Rava: What is the meaning of that which is written: “Though I have trained [yissarti] and strengthened their arms, yet they consider evil against Me” (Hosea 7:15)? The Holy One, Blessed be He, says: I said that I would visit them [ayasserem] with afflictions in this world for their benefit, so that their arms would be strengthened in the World-to-Come, but they consider that which I have done as evil.

שיחזקו זרועותם לעולם הבא, ואלי יחשבו רע.

משתבח להו רבי אבהו למיני ברב ספרא, דאדם גדול הוא, שבקו ליה מיכסא דתליסר שנין. יומא חד אשכחוהו, אמרו ליה: כתיב ״רק אתכם ידעתי מכל משפחות האדמה

With regard to the afflictions of the Jewish people, the Gemara relates: Rabbi Abbahu would praise Rav Safra to the heretics by saying that he is a great man. Therefore, they remitted Rav Safra’s obligation to pay taxes for thirteen years, as they relied upon Rabbi Abbahu’s word and wanted to reward a great man. One day they found Rav Safra and said to him: It is written: “You only have I known of all the families of the earth; therefore, I will visit upon you all your iniquities” (Amos 3:2). The meaning of this verse is unclear, as why would God punish specifically the Jewish people because He loves them? One who has wrath [siseya], does he raise it against his beloved? Rav Safra was silent and did not say anything in response to them. They threw a scarf around his neck and tormented him, by pulling and denigrating him.

על כן אפקד עליכם את כל עונתיכם״, מאן דאית ליה סיסיא ברחמיה מסיק ליה? אישתיק ולא אמר להו ולא מידי, רמו ליה סודרא בצואריה וקא מצערו ליה.

אתא רבי אבהו אשכחינהו, אמר להו: אמאי מצעריתו ליה? אמרו ליה: ולאו אמרת לן דאדם גדול הוא? ולא ידע למימר לן פירושא דהאי פסוקא! אמר להו:

Rabbi Abbahu came and found them doing this to Rav Safra. Rabbi Abbahu said to them: Why are you tormenting him? They said to him: And didn’t you say to us that he is a great man? But he did not even know how to tell us the explanation of this verse. Rabbi Abbahu said to them: You can say that I said this praise of Rav Safra to you only with regard to the Oral Law and the statements of tanna’im, but did I say to you that he is knowledgeable with regard to the Bible?

אימר דאמרי לכו בתנאי, בקראי מי אמרי לכו?

אמרו ליה: מאי שנא אתון דידעיתון? אמר להו: אנן דשכיחינן גביכון — רמינן אנפשין ומעיינן, אינהו לא מעייני.

They said to Rabbi Abbahu: What is different about you Sages of Eretz Yisrael, that you know the Bible as well? Rabbi Abbahu said to them: We, who are situated among you heretics and are forced to debate the meaning of verses, we impose upon ourselves this obligation and analyze verses in depth. By contrast, those Sages of Babylonia, who are not forced to debate you, do not analyze the Bible in such depth.

אמרו ליה: לימא לן את! אמר להו: אמשול לכם משל, למה הדבר דומה? לאדם שנושה משני בני אדם, אחד אוהבו ואחד שונאו. אוהבו — נפרע ממנו מעט מעט,

The heretics said to Rabbi Abbahu: In that case, you should tell us the meaning of this verse. Rabbi Abbahu said to them: I will relate a parable to you. To what is this matter comparable? It is comparable to a person who lends money to two people, one of whom is his beloved, and the other one is his enemy. In the case of his beloved, he collects the debt from him little by little, whereas in the case of his enemy he collects the debt from him all at once. So too, with regard to the Jewish people, God punishes them for each transgression as it occurs, so that they should not receive one severe punishment on a single occasion.

שונאו — נפרע ממנו בבת אחת.

אמר רבי אבא בר כהנא: מאי דכתיב ״חלילה לך מעשת כדבר הזה להמית צדיק עם רשע״? אמר אברהם לפני הקדוש ברוך הוא: רבונו של עולם,

§ The Gemara continues discussing the manner in which God metes out punishment. Rabbi Abba Bar Kahana says: What is the meaning of that which is written as part of Abraham’s prayer to God, when God informed him that He was going to destroy Sodom: “That be far [ḥalila] from You to do after this manner, to slay the righteous with the wicked” (Genesis 18:25)? This is what Abraham said before the Holy One, Blessed be He: Master of the Universe, it is a sacrilege [ḥullin] for You to do after this manner, to slay the righteous with the wicked.

חולין הוא מעשות כדבר הזה להמית צדיק עם רשע.

ולא? והכתיב: ״והכרתי ממך צדיק ורשע״! בצדיק שאינו גמור.

The Gemara asks: And does God not act in this manner? But isn’t it written: “And I will cut off from You the righteous and the wicked” (Ezekiel 21:8)? The Gemara answers: There the verse is referring to a righteous person who is not completely righteous, and he will therefore be destroyed along with the wicked.

אבל בצדיק גמור לא? והכתיב ״וממקדשי תחלו״, ותני רב יוסף: אל תקרי ״ממקדשי״ אלא ״ממקודשי״, אלו בני אדם שקיימו את התורה מאלף ועד תיו. התם נמי,

The Gemara raises a difficulty: But is it true that one who is completely righteous cannot be destroyed along with the wicked? But isn’t it written in a prophecy about the destruction of the Temple that God says to the destroyers: “And begin at My Sanctuary [mimmikdashi]” (Ezekiel 9:6); and Rav Yosef teaches: Do not read the word as “mimmikdashi,” but rather read it as mimmekudashai, those sanctified to Me. He explains: These are people who observed the Torah in its entirety, from the first letter of the Hebrew alphabet alef through its final letter tav. These people observed every mitzva in the Torah, and yet they were destroyed along with the wicked. The Gemara answers the difficulty: There too, since they had the power to protest against the wicked and prevent them from sinning and they did not protest, they are considered as righteous people who are not completely righteous.

כיון שהיה בידם למחות ולא מיחו, הוו להו כצדיקים שאינן גמורים.

רב פפא רמי, כתיב: ״אל זעם בכל יום״, וכתיב: ״לפני זעמו מי יעמוד״! לא קשיא, כאן ביחיד, כאן בצבור.

Rav Pappa raises a contradiction between the following verses. It is written: “A God that has indignation every day” (Psalms 7:12), and yet the world still exists, and it is written: “Who can stand before His indignation?” (Nahum 1:6). The Gemara answers: This is not difficult; here, where the verse states that no one can stand before His indignation, it is referring to an individual, whereas there, when it is written that God is indignant every day, it is referring to the community, which can withstand the indignation of God, due to its cumulative merits.

תנו רבנן: ״אל זעם בכל יום״, וכמה זעמו? רגע. וכמה רגע? אחת מחמש ריבוא ושלשת אלפים ושמונה מאות וארבעים ושמנה בשעה, זו היא רגע,

The Sages taught with regard to the verse: A God that has indignation every day. And how long does His indignation last? It lasts a moment. And how long is a moment? One in 53,848 parts of an hour, a very small amount of time, that is a moment. The Gemara adds: And no entity can precisely determine that moment when God is indignant, except for Balaam the wicked, that it is written concerning him:

ואין כל בריה יכולה לכוין אותה רגע חוץ מבלעם הרשע, דכתיב ביה:

״וידע דעת עליון״ — אפשר דעת בהמתו לא הוה ידע, דעת עליון מי הוה ידע?

“And knows the knowledge of the Most High” (Numbers 24:16). Now, this should not be understood to mean that Balaam knew the thoughts of God, as is it possible that Balaam did not know the mind of his animal, and yet he did know the mind of the Most High?

מאי ״דעת בהמתו לא הוה ידע״? בעידנא דחזו ליה דהוה רכיב אחמריה, אמרו ליה: מאי טעמא לא רכבתא אסוסיא? אמר להו: ברטיבא שדאי ליה. מיד:

The Gemara clarifies: What is meant by the claim that Balaam did not know the mind of his animal? When the princes of Moab saw that Balaam was riding on his donkey, they said to him: What is the reason that you do not ride upon a horse, which is more fitting for you? Balaam said to them: I am riding on a donkey because I left my horse in a meadow to graze. Immediately: “And the donkey said to Balaam: Am not I your donkey?” (Numbers 22:30), i.e., the donkey you always use. Balaam said to it: For carrying burdens only, not for riding.

״ותאמר האתון הלא אנכי אתנך״, אמר לה: לטעינא בעלמא.

אמרה ליה: ״אשר רכבת עלי״! אמר לה: אקראי בעלמא. אמרה ליה: ״מעודך ועד היום הזה״, ולא עוד אלא שאני עושה לך רכיבות

The donkey further said to Balaam: “Upon which you have ridden.” Balaam said to it: Merely at irregular occurrences. The donkey said to him: “All your life long unto this day” (Numbers 22:30). The donkey added: And moreover, I perform for you riding during the day, and marriage, i.e., intercourse, during the night. The Gemara explains: This is derived from the following comparison: It is written here that Balaam’s donkey said: “Was I ever wont [hahasken hiskanti] to do so to you” (Numbers 22:30), and it is written there, with regard to Abishag the Shunammite and King David: “And be a companion [sokhenet] unto him; and let her lie in your bosom” (I Kings 1:2). This teaches that the term hiskanti alludes to sexual intercourse.

ביום ואישות בלילה. כתיב הכא: ״ההסכן הסכנתי״, וכתיב התם: ״ותהי לו סכנת״.

אלא מאי ״ויודע דעת עליון״? שהיה יודע לכוין אותה שעה שהקדוש ברוך הוא כועס בה, והיינו דקאמר להו נביא: ״עמי זכר נא מה יעץ בלק מלך

The Gemara returns to its previous question: Rather, what is the meaning of: “And knows the knowledge of the Most High” (Numbers 24:16)? It means that he was able to determine precisely the hour at which the Holy One, Blessed be He, is angry. At that moment Balaam would utter his curse and, through God’s anger, it would be fulfilled. And this is what the prophet said to the Jewish people: “O My people, remember now what Balak, king of Moab, devised, and what Balaam, son of Beor, answered him; from Shittim unto Gilgal, that you may know the righteous acts of the Lord” (Micah 6:5).

מואב ומה ענה אותו בלעם בן בעור מן השטים ועד הגלגל למען דעת צדקות ה׳״.

אמר רבי אלעזר, אמר להן הקדוש ברוך הוא לישראל: עמי, ראו כמה צדקות עשיתי עמכם שלא כעסתי עליכם כל אותן הימים, שאם כעסתי עליכם לא נשתייר משונאיהם של

Rabbi Elazar says, in explanation of that verse: The Holy One, Blessed be He, said to the Jewish people: My nation, see how many acts of kindness I performed for you, that I did not become angry at you during all of those days when Balaam attempted to curse the Jewish people, and he was not able to find a moment of divine anger. As, had I become angry at you, there would not have remained a remnant or a refugee among the enemies of the Jewish people, a euphemism for the Jewish people themselves. Instead, God restrained His anger and Balaam’s curse went unfulfilled. And this is what Balaam said to Balak: Since God is not becoming angry, I can do nothing, as: “How shall I curse whom God has not cursed? And how shall I execrate whom the Lord has not execrated”? (Numbers 23:8).

ישראל שריד ופליט, והיינו דקאמר ליה בלעם לבלק: ״מה אקב לא קבה אל ומה אזעם לא זעם ה׳״.

וכמה זעמו? רגע. וכמה רגע? אמר אמימר, ואיתימא רבינא: רגע כמימריה. ומנלן דרגע הוה ריתחיה? דכתיב: ״כי רגע באפו חיים ברצונו״. ואיבעית אימא מהכא:

The Gemara further discusses this matter: And how long does His indignation last? It lasts a moment. And how long is a moment? Ameimar, and some say Ravina, said: It lasts as long as it takes to say the word moment [rega]. The Gemara asks: And from where do we derive that God’s anger lasts for only a moment? As it is written: “His anger is but for a moment; His favor, for a lifetime” (Psalms 30:6). And if you wish, say instead that it is derived from here: “Hide yourself for a brief moment, until the anger passes” (Isaiah 26:20), meaning that God’s anger passes in a mere moment.

״חבי כמעט רגע עד יעבר זעם״.

אימת רתח? אמר אביי: בתלת שעי קמייתא, כי חיורא כרבלתא דתרנגולא. כל שעתא ושעתא מחוור חיורא? כל שעתא אית ביה סורייקי סומקי, ההיא שעתא לית ביה סורייקי סומקי.

The Gemara asks: When is God angry? Abaye said: During the first three hours of the day, when the crest of the rooster whitens in the sun, as though life has left the rooster and it suddenly turns white, that is when God is angry. The Gemara asks: Doesn’t its crest whiten each and every hour? How can this serve as a sign? The Gemara answers: The difference is that every other hour there remain red streaks [surayekei] in the rooster’s crest, whereas at that hour of His anger there are no red streaks in its crest.

רבי יהושע בן לוי הוה מצער ליה ההוא מינא [בקראי], יומא חד נקט תרנגולא [ואוקמיה בין כרעיה דערסא], ועיין ביה, סבר: כי מטא ההיא שעתא אלטיה,

The Gemara relates: A certain heretic would distress Rabi Yehoshua ben Levi by incessantly challenging him as to the meaning of verses. One day, Rabbi Yehoshua ben Levi took a rooster and placed it between the legs of the bed upon which he sat, and looked at it. He thought: When that moment of God’s anger arrives, I will curse the heretic and be rid of him. When that moment of God’s anger arrived, Rabbi Yehoshua ben Levi fell asleep and missed the opportunity to curse the heretic.

כי מטא ההיא שעתא נימנם.

אמר: שמע מינה לאו אורח ארעא למיעבד הכי, [״ורחמיו על כל מעשיו״] כתיב, וכתיב: ״גם ענוש לצדיק לא טוב״.

Upon awakening, Rabbi Yehoshua ben Levi said: I can conclude from the fact that I fell asleep that it is not proper conduct to do this, to curse people, even if they are wicked, as the verse: “And His tender mercies are over all His works” (Psalms 145:9) is written even with regard to sinners. And moreover, it is inappropriate to cause the punishment of another, as it is written: “Punishment, even for the righteous, is not good” (Proverbs 17:26). Even for a righteous person, it is improper to punish another.

תנא משמיה דרבי מאיר: בשעה שהמלכים מניחין כתריהן בראשיהן ומשתחוין לחמה, מיד כועס [הקדוש ברוך הוא]. אמר רב יוסף: לא ליצלי איניש צלותא דמוספי בתלת שעי

In explanation of the cause of God’s anger, it is taught in the name of Rabbi Meir: When the kings wake up and place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry. This is why God’s anger occurs during the first three hours of the day. Rav Yosef says: A person should not recite the additional prayers during the first three hours of the day on the first day of Rosh HaShana if he is praying individually, as, since the judgment of the entire world is reckoned then, perhaps the Heavenly court will scrutinize his actions and reject him.

קמייתא דיומא ביומא קמא דריש שתא ביחיד, דלמא כיון דמפקיד דינא, דלמא מעייני בעובדיה ודחפו ליה מידחי.

אי הכי, דצבור נמי! דצבור נפישא זכותיה. אי הכי, דיחיד דצפרא נמי לא! כיון דאיכא צבורא דקא מצלו, לא קא מדחי.

The Gemara raises a difficulty: If that is so, the prayer of the community should not be recited at that time as well. The Gemara explains: The prayer of the community is not rejected even at this time, due to its many merits. The Gemara asks: If that is so, then shouldn’t the morning prayer of one who is praying individually also not be recited at this time? The Gemara answers: Since there is in all places a community that prays the morning prayer at that same time, his prayer is not rejected. By contrast, the additional prayer is recited at different times by different communities, as unlike the morning prayer it does not have a fixed time but can be recited at any point during the day.

והא אמרת: שלש ראשונות הקדוש ברוך הוא יושב ועוסק בתורה! איפוך.

The Gemara raises another difficulty: But didn’t you say that during the first three hours of the day The Holy One, Blessed be He, sits and engages in Torah study, and He engages in judgment only during the second set of three hours? The Gemara answers: Reverse the order so that it is stated that He sits in judgment during the first three hours of the day.

ואיבעית אימא: לעולם לא תיפוך, תורה דכתיב בה ״אמת״, דכתיב: ״אמת קנה ואל תמכר״ — אין הקדוש ברוך הוא עושה לפנים משורת הדין,

And if you wish, say instead: Actually, do not reverse the order. Rather, this is the reason that an individual should not recite the additional prayer during the first three hours of the day when God is engaged in Torah study: In the case of the Torah, with regard to which it is written: Truth, as it is written: “Buy the truth, and sell it not” (Proverbs 23:23), the Holy One, Blessed be He, does not act in a manner that is beyond the letter of the law. But with regard to judgment, with regard to which it is not written: Truth, but it is a process that involves mercy and compromise, the Holy One, Blessed be He, can act in a manner that is beyond the letter of the law.

דין דלא כתיב ביה ״אמת״ — הקדוש ברוך הוא עושה לפנים משורת הדין.

(יום, מעיד, טרף, בעגל — סימן.) גופא, אמר רבי יהושע בן לוי: מאי דכתיב ״אשר אנכי מצוך היום לעשותם״? ״היום לעשותם״ — ולא למחר לעשותם,

§ The Gemara presents a mnemonic for the ensuing statements of Rabbi Yehoshua ben Levi: Today, bear witness, shake, the golden calf. The Gemara returns to an earlier discussion (3a), first by citing the matter itself. Rabbi Yehoshua ben Levi says: What is the meaning of that which is written: “Which I command you this day, to do them” (Deuteronomy 7:11)? This verse teaches that today is the time to do them, i.e., to perform the mitzvot, in this world, but tomorrow, in the World-to-Come, is not the time to do them. Furthermore, today is the time to do them, but today is not the time to receive one’s reward, which is given in the World-to-Come.

״היום לעשותם״ — ולא היום ליטול שכרן.

אמר רבי יהושע בן לוי: כל מצות שישראל עושין בעולם הזה, באות ומעידות אותם לעולם הבא, שנאמר: ״יתנו עדיהם ויצדקו ישמעו ויאמרו אמת״.

Rabbi Yehoshua ben Levi says: All of the mitzvot that the Jews perform in this word will come and bear witness for them in the World-to-Come, as it is stated: “Let them bring their witnesses that they may be justified, and let them hear, and say: It is truth” (Isaiah 43:9). He explains: “Let them bring their witnesses that they may be justified”; these are referring to the Jews. “And let them hear, and say: It is truth”; these are referring to the nations of the world.

״יתנו עדיהם ויצדקו״ — אלו ישראל, ״ישמעו ויאמרו אמת״ — אלו אומות העולם.

ואמר רבי יהושע בן לוי: כל מצות שישראל עושין בעולם הזה, באות וטורפות אותם לאומות העולם לעולם הבא על פניהם, שנאמר:

And Rabbi Yehoshua ben Levi says: All of the mitzvot that the Jewish people perform in this world will come and strike the faces of the nations of the world in the World-to-Come, as it is stated: “Observe therefore and do them; for this is your wisdom and your understanding in the eyes of the nations” (Deuteronomy 4:6). It is not stated: Before the nations; rather, the verse states: “In the eyes of the nations,” which taken literally teaches that they will come and strike the faces of the nations of the world in the World-to-Come.

״ושמרתם ועשיתם כי הוא חכמתכם ובינתכם לעיני העמים״, ״נגד העמים״ לא נאמר, אלא ״לעיני העמים״, מלמד שבאות וטורפות לאומות העולם על פניהם לעולם הבא.

ואמר רבי יהושע בן לוי: לא עשו ישראל את העגל אלא ליתן פתחון פה לבעלי תשובה, שנאמר: ״מי יתן והיה לבבם זה להם ליראה אתי כל הימים וגו׳״.

And Rabbi Yehoshua ben Levi says: The Jewish people fashioned the Golden Calf (see Exodus, chapter 32) only to give a claim to penitents, as it is stated after the revelation at Sinai: “Who would give that they had such a heart as this always, to fear Me, and keep all My commandments, that it might be good for them, and with their children forever” (Deuteronomy 5:26). If the nation was truly at such a lofty spiritual state, how could they worship the Golden Calf? Rather, their sin occurred so that it would be made clear that one can repent for any sin, as even a sin as severe as the Golden Calf was forgiven.

והיינו דאמר רבי יוחנן משום רבי שמעון בן יוחאי: לא דוד ראוי לאותו מעשה, ולא ישראל ראוין לאותו מעשה, לא דוד ראוי לאותו מעשה, דכתיב: ״ולבי חלל בקרבי״,

And this is similar to that which Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: David was not fit to act as he did in that incident involving Bathsheba, and the Jewish people were not fit to act as they did in that incident of the Golden Calf. David was not fit to act as he did in that incident involving Bathsheba (see II Samuel, chapter 11), as it is written: “And my heart is wounded within me” (Psalms 109:22), i.e., he had vanquished his evil inclination, and therefore it should not have been able to rule over him to that extent.

ולא ישראל ראוין לאותו מעשה, דכתיב: ״מי יתן והיה לבבם זה להם ליראה אותי כל הימים״, אלא למה עשו?

And likewise the Jewish people were not fit to act as they did in that incident of the Golden Calf, as it is written with regard to the Jewish people of that time: “Who would give that they had such a heart as this always, to fear Me and keep all My commandments, that it might be good for them, and with their children forever” (Deuteronomy 5:25). Rather, why did they perform these sins?