Fighting the Evil Inclination

 

Rabbi Levi bar Chama said in the name of Rish Lakish: A person should always stir up his Good Inclination to fight against his Evil Inclination, as it is stated: Tremble and do not sin. If he is victorious, it is good; but if not, he should occupy himself with the study of Torah, as it is stated: Say in your hearts. If he is victorious, it is good; but if not, he should recite kerias shema, as it is stated: on your beds (referring to shema). If he is victorious, it is good; but if not, he should remind himself about the day of death, as it is stated: and be utterly silent; selah. (5a)

 

Torah at Sinai

 

And Rabbi Levi bar Chama said in the name of Rish Lakish: It is written: I shall give you the stone Tablets, the Torah, and the commandments which I have written, to teach them.

 

The “Tablets” refers to the Ten Commandments. The “Torah” refers to Scripture. “The commandments” refers to the Mishna. “Which I have written” refers to the Prophets and the Writings. “To teach them” refers to the Gemora. This verse teaches us that all this was given to Moshe by Mount Sinai. (5a)

 

Bedtime Shema

 

Rabbi Yitzchak said: Whoever recites kerias shema by his bed (before going to sleep), it is as if he is holding on to a double-edged sword (to kill all the supernatural forces who rise up against him).

 

And Rabbi Yitzchak said: Whoever recites kerias shema by his bed (before going to sleep), the demons will stay away from him. (5a)

 

Protection

Rabbi Shimon ben Lakish said: Whoever occupies himself with the studying of Torah, the demons will stay away from him.

 

Rabbi Yochanan said: This, even schoolchildren know, for it is stated [Shmos 15:26]: And He said, If you listen to the voice of Hashem, your G-d, and you do what is just in His eyes, and you listen to His commandments and observe all His decrees, all the sicknesses that I have placed upon Egypt I will not place upon you, for I am Hashem your healer.

 

Rather, Rabbi Yochanan said: Whoever has the ability to study Torah, and does not do so, the Holy One, Blessed be He, will bring upon him revolting afflictions that will make him nauseated.

 

Rabbi Zeira said, and other say that it was Rabbi Chanina bar Pappa: Come and see the difference between the characteristic of the Holy One, Blessed be He and that of a flesh and blood person. When a person is forced to sell something which is dear to him, the seller is sad and the buyer is happy; However, by the Holy One, Blessed be He, that is not the case. He gave the Torah to the Jewish people, and He was happy. (5a)

 

Afflictions of Love

 

Rava, or according to others - Rav Chisda, said: If a person sees that he is being afflicted, he should investigate his actions. If he searched but could not find anything, he should attribute his suffering to the sin of neglecting to study Torah. If he examined his deeds and still could not find anything, it is known that these must be afflictions of love.

 

Rava said in the name of Rav Sechorah in the name of Rav Huna: If the Holy One, Blessed be He, desires someone, He will bring afflictions on him. However, this is only if he accepts them with love. The Gemora derives this from a verse which links afflictions to a korban asham. Just as a korban requires the owner’s consent, so too these afflictions require his consent.

 

If a person accepts these afflictions, he will be blessed with offspring and long life, and his Torah will remain in his hand.

 

Rabbi Yaakov bar Idi and Rabbi Chiya bar Chanina argue regarding the extent of these afflictions of love. One of them says that it is considered afflictions of love if it does not prevent the person from studying Torah. The other one says that it is considered afflictions of love if it does not prevent the person from praying. They each cite a Scriptural verse to prove their point.

 

Rabbi Abba, the son of Rabbi Chiya bar Abba, said that Rabbi Chiya bar Abba said in the name of Rabbi Yochanan that both of those are still considered afflictions of love (even if they prevent the person from studying Torah, and even if  they prevent the person from praying).

 

The Gemora notes that Rabbi Yochanan uses one of their verses as follows: It is written: Fortunate is the man whom G-d afflicts and whom you teach from Your Torah. He says: Do not read it as if it said “You teach him,” rather read it as if it said, “You teach us.” We derive from the Torah that a person is considered fortunate if Hashem afflicts him. It is taught through a kal vachomer (literally translated as light and heavy, or lenient and stringent; an a fortiori argument; it is one of the thirteen principles of biblical hermeneutics; it employs the following reasoning: if a specific stringency applies in a usually lenient case, it must certainly apply in a more serious case) as follows: If the loss of a tooth or an eye, which is only one of the limbs in a person’s body, nevertheless, a slave gains his freedom because of it, then afflictions, which cleanse the person’s entire body, should certainly free a person from sin because of them!

 

And this is similar to what Rabbi Shimon ben Lakish said, for he said: The word covenant is written with respect to salt and the word covenant is written with respect to afflictions. Just as salt sweetens the meat, so too, afflictions will cleanse a person from his sins.

 

The Gemora cites a braisa: Rabbi Shimon ben Yochai said: There were three gifts that the Holy One, Blessed be He, gave to the Jewish people, and they all were given only through afflictions. They are: Torah, Eretz Yisroel and the World to Come. The Gemora cites Scriptural verses proving this statement.

 

A Tanna taught before Rabbi Yochanan: Anyone who occupies himself with the study of Torah, in doing acts of kindness with others and buries his sons, his sins will all be forgiven. The Gemora cites the various Scriptural verses which prove this.

 

Rabbi Yochanan said: Tzaraas (a group of skin conditions, for which the Torah decrees tumah) and (the burial of) children are not regarded as afflictions of love.

 

The Gemora asks: Tzaraas is not regarded as afflictions of love!? But we learned in a braisa: Anyone who has any of these four appearances of tzaraas, they are nothing but an “altar of atonement” (which the Gemora assumes as being identical to “afflictions of love”)!?

 

The Gemora answers: Tzaraas is an “altar of atonement” (which comes upon a person to atone for his sins), but it is not an “affliction of love.”

 

Alternatively, the Gemora answers that the braisa is referring to those people who reside in Bavel (and that is why the tzaraas is an affliction of love, for they are not required to leave the city, and they are not so humiliated), and Rabbi Yochanan is referring to those people who reside in Eretz Yisroel (and since they are so embarrassed, it cannot be afflictions of love).

 

Alternatively, the Gemora answers that the braisa is referring to tzaraas which is hidden (underneath his clothes, and he is not shamed), and Rabbi Yochanan is referring to tzaraas that is out in the open.  

 

The Gemora asks: And “children” is not an affliction of love? What case was he referring to? If he was dealing with someone who had children and then they died, did not Rabbi Yochanan himself say, “Here is the bone of my tenth son!”? [Rabbi Yochanan buried ten children in his lifetime. He would carry around the bone of his tenth son as a sign of bereavement. And obviously, a righteous person like Rabbi Yochanan would only suffer from afflictions of love!?]

 

The Gemora answers: When Rabbi Yochanan said that “children” is not an affliction of love, he was referring to those who did not have children at all. It is, however, an affliction of love if one has children and they die in his lifetime. 

 

Rabbi Chiya bar Abba fell ill and Rabbi Yochanan went in to visit him. Rabbi Yochanan asked him, “Are your sufferings dear to you?” Rabbi Chiya bar Abba replied, “Neither they nor their reward!” Rabbi Yochanan said to him, “Give me your hand.” Rabbi Chiya bar Abba gave him his hand and Rabbi Yochanan revived him.

 

Rabbi Yochanan once fell ill and Rabbi Chanina went in to visit him. Rabbi Chanina asked him, “Are your sufferings dear to you?” Rabbi Yochanan replied, “Neither they nor their reward!” Rabbi Chanina said to him, “Give me your hand.” Rabbi Yochanan gave him his hand and Rabbi Chanina revived him.

 

The Gemora asks: Why could not Rabbi Yochanan revive himself?

 

The Gemora answers: Prisoners cannot free themselves from jail.

 

Rabbi Elozar fell ill and Rabbi Yochanan went in to visit him. He noticed that he was lying in a dark room so he exposed his arm and light radiated from it. He then noticed that Rabbi Elozar was crying, and he said to him, “Why are you crying? Is it because you did not study enough Torah? Surely we learned in a Mishna regarding the korbanos: The one who offers a lot and the one who offers a little have the same merit, provided that their heart is directed towards Heaven. And if it is perhaps due to your lack of sustenance (that is also not a reason to cry), for not everybody has the privilege to enjoy two tables (both in the spiritual world, with your learning, and the physical world, with wealth). And if it is perhaps because of your children (who passed away), this here is the bone of my tenth son!”

 

He replied to him, “I am weeping on account of this beauty that is going to rot in the earth.” Rabbi Yochanan said to him, “On that account you surely have a reason to cry,” and they both wept. In the meantime, Rabbi Yochanan asked him, “Are your afflictions welcome to you?” Rabbi Elozar replied, “Neither they nor their reward.” Rabbi Yochanan said to him, “Give me your hand,” and Rabbi Elozar gave him his hand and Rabbi Yochanan revived him.

 

Rav Huna had four hundred barrels of wine which had turned into vinegar. On hearing about his misfortune, Rav Yehudah the brother of Rav Salla the Chasid, accompanied by the Sages, or, according to some, Rav Adda bar Ahava, accompanied by the Sages, came to visit him. They told him, “Let the master investigate his affairs (to determine why he suffered such a loss).”He exclaimed, “Do you suspect me of doing something wrong?” They responded, “Shall we then suspect The Holy One, Blessed be He, of punishing unjustly?”

 

Rav Huna then said, “If you have heard something against me, then say it.” So they said to him, “We heard that the master does not give his sharecropper a share in the branches (besides the wine which was divided between them).” But Rav Huna explained, “He has stolen all the branches from my vineyards and has left nothing for me.” “There is an expression,” they replied, “He who steals from a thief feels the taste of stealing” (one cannot steal from a thief). He said, “I accept upon myself to pay him.”

 

Some say that the vinegar miraculously turned back into wine, and others say that the price of vinegar rose to equal the price of wine. (5a – 5b)

 

Abba Binyamin

 

The Gemora cites a braisa: Abba Binyamin says: All my life I took great pains about two matters: I made certain that my prayers were recited before my bed and that my bed should be placed from north to south.

 

The Gemora explains that he could not have meant that he prayed literally in front of his bed, for the halachah is that when one prays, there should be nothing separating between him and the wall. Rather, he meant that he prayed close to the time that he arose from his bed. [He did not work or study Torah before saying the Shema and Shemoneh Esrei.]

 

And that which he said that his bed was placed between north and south was because Rabbi Chama son of Rabbi Chanina said in the name of Rabbi Yitzhak: Whoever places his bed north to south will have male children.

 

Rav Nachman bar Yitzchak said: his wife will not miscarry.

 

Abba Binyamin also said that if two people entered a synagogue to pray and one of them finished praying and left without waiting for his friend, his prayer is torn up before him (it is not accepted). If he does wait for him, he will merit many blessings. (5b – 6a)

 

INSIGHTS TO THE DAF

 

Fighting the Evil Inclination

 

Rabbi Levi bar Chama said in the name of Rish Lakish: A person should always stir up his Good Inclination to fight against his Evil Inclination, as it is stated: Tremble and do not sin. If he is victorious, it is good; but if not, he should occupy himself with the study of Torah, as it is stated: Say in your hearts. If he is victorious, it is good; but if not, he should recite kerias shema, as it is stated: on your beds (referring to shema). If he is victorious, it is good; but if not, he should remind himself about the day of death, as it is stated: and be utterly silent; selah.

 

The Gemora in Sukkah (52a) states that the Evil Inclination has seven names. Why is it important for us to know that the Evil Inclination has seven names?

 

Rabbi Chaim Dov Keller, Rosh HaYeshiva of Telshe in Chicago, said that when Yaakov encountered the angel of Esav, Yaakov inquired as to the name of the angel. The angel responded, “Why then do you inquire of my name?” The obvious question is: Why did Yaakov inquire of the angel regarding his name, and why did the angel refuse to divulge his name? The answer is that Yaakov was not merely seeking to validate the name of the angel. Yaakov was saying to the angel, “You are the Evil Inclination, and you are my enemy. I need to know your name, i.e. your nature, so I and my descendants can know how to do battle with you throughout the generations.” The angel responded, “You cannot fight me, because I always appear with a different name, i.e. in every generation a new group arises that attempts to topple the citadel of Torah and its observance.” Similarly, the Gemora there records the various names of the Evil Inclination, so we can actually discern its true nature and battle with him until we are successful in vanquishing him.

 

Ha-mapil

 

By: Rabbi Doniel Neustadt

 

Rabbi Yitzchak said: Whoever recites kerias shema by his bed (before going to sleep), it is as if he is holding on to a double-edged sword (to kill all the supernatural forces who rise up against him). And Rabbi Yitzchak said: Whoever recites kerias shema by his bed (before going to sleep), the demons will stay away from him.

 

How strict need one be about talking, eating or drinking after reciting the berachah of Ha-mapil prior to retiring for the night?

 

L’chatchilah, Ha-mapil is recited right before falling asleep. Indeed, according to one opinion, one may recite Ha-mapil only in the last few moments before falling asleep, when his eyelids are fluttering and he can barely remain awake. Although we do not rule in accordance with this view, we still attempt to recite Ha-mapil at the last possible moment before getting into bed or before falling asleep. Accordingly, one is encouraged to prepare himself for sleep in such a way as to eliminate any interruptions between Ha-mapil and falling asleep.

 

But this cannot always be arranged: Some people toss and turn for a while before finally falling asleep; others can only fall asleep after reading or learning for a while in bed; some parents know that no sooner than they have recited Ha-mapil, a child will require attention. Should these people omit Ha-mapil from their nightly Kerias Shema al ha-mitah?

 

Some Poskim suggest that they should. They explain that Ha-mapil is similar to She’hakol or Borei peri ha-eitz which must be recited right before drinking or eating with no interruption allowed. One who recites a She’hakol or Borei peri ha-eitz and does not immediately eat or drink has recited a berachah levatalah. In our case, too, one who interrupts between Ha-mapil and falling asleep is reciting a berachah levatalah. It follows, therefore, that one who knows or suspects that he will have difficulty in falling asleep should omit Ha-mapil.

 

The vast majority of Poskim, however, disagree. Ha-mapil, they explain, is not a berachah for an individual’s personal sleep; rather, it is a general blessing of praise to Hashem for giving His creations the opportunity to refresh and rejuvenate themselves through sleep and rest. It is a berachah similar to Elokai neshamah and the other morning birchos ha-shachar which are general berachos of praise to Hashem. Accordingly, while Ha-mapil is recited near the time when one is ready to retire for the night, there is no concern of berachah levatalah if sleep did not immediately follow the recitation of the berachah. Even l’chatchilah, therefore, one could recite Ha-mapil although he is well aware that he will be forced to make an interruption after reciting the berachah.

 

What is the practical halachah? In deference to the minority opinion, l’chatchilah one should plan that no interruption will take place after reciting Ha-mapil. All eating, drinking, talking or any other activity should take place prior to reciting Ha-mapil. But when this is difficult to do, or b’dieved if one recited Ha-mapil and now needs to eat, drink, answer an important phone call or do any other necessary activity, he may do so and he need not be concerned about reciting a berachah levatalah.

 

Similarly, if after reciting Ha-mapil one realized that he forgot to daven Ma’ariv (or repeat the evening Kerias Shema at the proper time), count Sefiras ha-Omer, or recite Kiddush levanah (on the last possible night), he must make up whatever tefillah he missed and not be concerned that he is reciting a berachah levatalah.

 

Based on the above, the Poskim infer the following: One who needs to use the bathroom after Ha-mapil recites Asher yatzar; if he sees lightning or hears thunder, the appropriate berachos are recited; if, for some reason, one needs to recite Ha-mapil in a location other than his sleeping quarters, it is permitted to do so, as we are not concerned about the laws of shinui makom.

 

It follows, therefore, that there is no excuse to skip Ha-mapil before retiring for the night. Omitting Ha-mapil because one fears being interrupted between making the berachah and falling asleep, is not justified.

 

Afflictions Purge a Person’s Sins

 

Rabbi Yochanan states that a person is considered fortunate if Hashem inflicts him. It is taught through a kal vachomer as follows: If the loss of a tooth or an eye, which is only one of the limbs in a person’s body, nevertheless, a slave gains his freedom because of it, then afflictions, which cleanse the person’s entire body, should certainly free a person from sin because of them! Rish Lakish derives this same lesson from a different source. He says: The word covenant is written with respect to salt and the word covenant is written with respect to afflictions. Just as salt sweetens the meat, so too, afflictions will cleanse a person from his sins.

 

The Bobover Rebbe in Kedushas Tziyon notes that there is a distinction between the two expositions. According to Rabbi Yochanan, the afflictions will only cleans a person if they emanate from Heaven, similar to the halachos of a slave, where he will only be set free if his master knocks out his tooth or eye. He will not gain his freedom if someone else injures him. However, according to Rish Lakish, any type of afflictions will cleanse him, in the same manner as the salt sweetening the meat. It makes no difference as to who applies the salt.

 

Based upon this, Rav Tzvi Pesach Frank explains the following. It is written [Shmos 6:5]: And also, I heard the moans of the children of Israel, whom the Egyptians are holding in bondage, and I remembered My covenant. The Jewish people thought that the Egyptians were their masters and they were those who were afflicting them. They did not realize that their suffering was decreed from Heaven. Because they didn’t know who was causing them their hardships, they did not gain their freedom. It was only because Hashem remembered His covenant, that all afflictions cleanse a person from his sins, that was the reason they were released from the bondage.

 

Reb Meir Shapiro adds to this: If a slave does not come to court and testify that his master knocked out his tooth or eye, he will not gain his freedom. If he says that it happened by happenstance, he will not go free. So too, it is with afflictions. If a person does not believe with complete faith that the afflictions are affecting him because of Divine Providence, the afflictions will not purge him of his sins. However, if this principle was derived through the gezeirah shavah from salt, it would not make any difference.

 

The Rashba was asked the following question: If a slave initiates a fight with his master and strikes the first blow, and the master counters with some strikes of his own and knocks out the slave’s tooth, will the slave gain his freedom?

 

He replied that the slave goes free. The proof is from the aforementioned Gemora, where Rabbi Yochanan derived that afflictions will cleanse a person from his sins through a kal vachomer from the laws of the slave. How can the two be compared? Afflictions come to a person because he has sinned! It was his own fault! Perhaps, then, those afflictions will not purge him from his sins!? Evidently, we see that a slave also gains his freedom, even if he was the one who initiated the fight!

 

Divine Providence

 

The Gemora records the following incident: Rav Huna had four hundred barrels of wine which had turned into vinegar. On hearing about his misfortune, Rav Yehudah the brother of Rav Salla the Chasid, accompanied by the Sages, or, according to some, Rav Adda bar Ahava, accompanied by the Sages, came to visit him. They told him, “Let the master investigate his affairs (to determine why he suffered such a loss).”He exclaimed, “Do you suspect me of doing something wrong?” They responded, “Shall we then suspect The Holy One, Blessed be He, of punishing unjustly?”

 

Rav Huna then said, “If you have heard something against me, then say it.” So they said to him, “We heard that the master does not give his sharecropper a share in the branches (besides the wine which was divided between them).” But Rav Huna explained, “He has stolen all the branches from my vineyards and has left nothing for me.” “There is an expression,” they replied, “He who steals from a thief feels the taste of stealing” (one cannot steal from a thief). He said, “I accept upon myself to pay him.” Some say that the vinegar miraculously turned back into wine, and others say that the price of vinegar rose to equal the price of wine.

 

Rabbi Pinchas Winston discusses the concept of divine Providence in Parashas Vayishlach. The angels returned to Ya’akov, saying, “We came to your brother, to Eisav; moreover, he is heading toward you, and four hundred men are with him.” Ya’akov became very frightened, and it distressed him. (Bereishis 32:7) Hashgochah Pratis (Divine Providence) is an important but confusing topic. There are almost as many opinions about whether or not G-d “interferes” in the lives of man, and if so, to what extent, as there are people in the world to have opinions.

 

It has not always been that way though. Once the Jewish people enjoyed prophecy, and it was hard to ignore one’s Divine messages when they showed up in the form of righteous people who spoke explicitly about what was bothering Heaven. On the contrary, it was pretty much impossible to rationalize speaking loshon hara where tzara’as showed up on one’s house, clothing, or body.

 

But alas, the yetzer hara of a person is strong, and it is even possible to ignore the messages of G-d’s prophets. A person who doesn’t want to change his lifestyle will always find a reason to ignore the truth, to ignore Hashgochah Pratis. Even great people, people who prefer to do the right thing and walk with G-d, can be somewhat blind to the reason behind the misfortunes they have suffered, as the story of Rav Huna shows.