Baba Batra 10b — Talmud de Babylone

▶ 💬 Guemara It is the type in which one gives the charity without knowing to whom he gave it, and the other one takes it without kno…

It is the type in which one gives the charity without knowing to whom he gave it, and the other one takes it without knowing from whom he took it. The Gemara explains: One gives it without knowing to whom he gave it, this serves to exclude the practice of Mar Ukva, who would personally give charity to poor people without their knowing he was the donor. The other one takes it without knowing from whom he took it; this serves to exclude the practice of Rabbi Abba, who would render his money ownerless, so that poor people would come and take it without his knowing whom he helped, although they would know from whom the money came. The Gemara asks: Rather, how then should one act to conceal his own identity and also remain ignorant of the identities of the recipients? The Gemara answers: The best method is to put the money into the charity purse. The Gemara raises an objection from what is taught in a baraita: What should a person do to have male offspring? Rabbi Eliezer says: He should distribute his money liberally among the poor. Rabbi Yehoshua says: He should gladden his wife before engaging in the mitzva of conjugal relations. Rabbi Eliezer ben Ya’akov says: A person should not donate a peruta to the charity purse unless a great and trusted individual like Rabbi Ḥananya ben Teradyon is appointed as supervisor over it. This seems to indicate that putting money into the charity box is not always preferred. The Gemara answers: When we say that putting money into the charity box is the preferred way to give charity, this is referring to when a man like Rabbi Ḥananya ben Teradyon is appointed as supervisor over it. The Gemara discusses other matters concerning charity. Rabbi Abbahu says: Moses said before the Holy One, Blessed be He: Master of the Universe, with what shall the horn of Israel be exalted? God said to him: With the passage of “When you raise,” i.e., Israel will be exalted by way of the donations and charity that they will give, as it is stated: “When you raise the heads of the children of Israel…then shall they give” (Exodus 30:12). And Rabbi Abbahu says: They asked King Solomon, son of David: How far does the power of charity extend? King Solomon said to them: Go out and see what my father David explained: “He has distributed freely, he has given to the poor, his righteousness endures forever, his horn shall be exalted with honor” (Psalms 112:9). Rabbi Abba said: It is derived from here how far the power of charity extends: “He shall dwell on high, his place of defense shall be the fortress of rocks; his bread shall be given, his water shall be sure” (Isaiah 33:16). What is the reason that “He shall dwell on high, his place of defense shall be the fortress of rocks”? Because “his bread shall be given” to the poor, and “his water shall be sure,” i.e., it shall be given faithfully and he can be trusted in the matter. And Rabbi Abbahu says: They asked King Solomon: Who is one who is destined for the World-to-Come? King Solomon said to them: All those about whom it is stated: “And before His Elders will be His glory” (Isaiah 24:23), referring to those who are honored in this world due to their wisdom. This is like the incident involving Yosef, son of Rabbi Yehoshua, who became ill and fainted. When he returned to good health, his father said to him: What did you see when you were not conscious? Yosef said to him: I saw an inverted world. Those above, i.e., those who are considered important in this world, were below, insignificant, while those below, i.e., those who are insignificant in this world, were above. Rabbi Yehoshua said to him: You have seen a clear world. The world you have seen is the true world, one in which one’s spiritual and moral standing determines his true importance. Rabbi Yehoshua further asked him: And how did you see us, the Torah scholars, there? Yosef said to him: Just as we are important here, we are important there. Yosef added: And I heard that they were saying in that world: Happy is the one who arrives with his studies in hand. And I also heard that they were saying: Those executed by the government enjoy such exalted status that no one can stand in their section. The Gemara asks: Who are these martyrs to whom Yosef was referring? If we say that he was referring to Rabbi Akiva and his colleagues, who were killed by the Romans, this cannot be: Is their elevated status due only to the fact that they were martyred by the Roman government and nothing more? These men were exceptional in their piety and sanctity during their lives as well. Therefore it is obvious that even without their martyrdom they would be greater than other people. Rather, it is referring to those like the martyrs of Lod, who died for the sanctification of God’s name but were not Torah scholars. It is taught in a baraita: Rabban Yoḥanan ben Zakkai said to his students: My sons, what is the meaning of that which the verse states: “Righteousness exalts a nation, but the kindness of the peoples is sin” (Proverbs 14:34)? Rabbi Eliezer answered and said: “Righteousness exalts a nation”; these are the people of Israel, as it is written: “And who is like your people Israel, one nation on the earth?” (I Chronicles 17:21). “But the kindness of the peoples is sin,” meaning that all the acts of charity and kindness that the nations of the world perform are counted as a sin for them, since they perform them only to elevate themselves in prestige, as it is stated: “That they may sacrifice offerings of pleasing aroma to the God of heaven, and pray for the life of the king and of his sons” (Ezra 6:10). Even though they donated offerings, they did so only for their own benefit. The Gemara asks: And if one acts this way, is it not full-fledged charity? But isn’t it taught in a baraita that one who says: I am contributing this sela to charity so that my sons will live, or if he says: I am performing the mitzva so that I will merit a share in the World-to-Come, this person is a full-fledged righteous person, as far as that mitzva is concerned, even though he has his own welfare in mind? The Gemara answers: This is not difficult. Here, the statement that he is considered absolutely righteous is with regard to a Jew; while there, the statement that such benefaction is not credited as charity is with regard to a gentile. Rabbi Yehoshua answered Rabban Yoḥanan ben Zakkai’s challenge to interpret the verse and said: “Righteousness exalts a nation”; these are the people of Israel, as it is written: “And who is like your people Israel, one nation on the earth.” “But the kindness of the peoples is sin” means that all the acts of charity and kindness that the nations of the world perform is counted as a sin for them, since they perform them only to perpetuate their dominion, as it is stated by Daniel to Nebuchadnezzar: “Therefore, O king, let my counsel be acceptable to you, and break off your sins by charity, and your iniquities by showing mercy to the poor; that there may be an extension of your serenity” (Daniel 4:24). Since this is the argument that persuaded Nebuchadnezzar, it would appear that his actual motive was his own benefit. Rabban Gamliel answered and said: “Righteousness exalts a nation”; these are the people of Israel, as it is written: “And who is like your people Israel, one nation on the earth.” “But the kindness of the peoples is sin” means that all the acts of charity and kindness that the nations of the world perform is counted as a sin for them, since they perform them only in order to act haughtily through them, and whoever acts haughtily falls into Gehenna, as it is stated: “The proud and haughty one, scorner is his name, acts in arrogant wrath” (Proverbs 21:24). And wrath means nothing other than Gehenna, as it is stated: “That day is a day of wrath” (Zephaniah 1:15). Rabban Gamliel said: We still need to hear what the Moda’i has to say, as Rabbi Eliezer HaModa’i says: “Righteousness exalts a nation”; these are the people of Israel, as it is written: “And who is like your people Israel, one nation on the earth.” “But the kindness of the peoples is sin” means that all the acts of charity and kindness that the nations of the world perform is counted as a sin for them, since they perform them only to taunt us with them, as it is stated that the Babylonian officer Nebuzaradan said: “The Lord has brought it, and done according as He has said; because you have sinned against the Lord and have not obeyed His voice, therefore this matter is come upon you” (Jeremiah 40:3). Rabbi Neḥunya ben HaKana answered and said: “Righteousness exalts a nation and kindness” is referring to Israel; and in addition, “of the peoples is sin.” Rabban Yoḥanan ben Zakkai said to his students: The statement of Rabbi Neḥunya ben HaKana appears to be more precise than both my statement and your statements, because he assigns both righteousness and kindness to Israel, and sin to the peoples of the world. The Gemara asks: By inference, it appears that he, Rabban Yoḥanan ben Zakkai, also offered an interpretation of this verse. What is it? As it is taught in a baraita: Rabban Yoḥanan ben Zakkai said to them that the verse should be understood as follows: Just as a sin-offering atones for Israel, so charity atones for the nations of the world. It is related that Ifera Hurmiz, the mother of King Shapur, king of Persia, sent four hundred dinars to Rabbi Ami, but he did not accept them. She then sent them to Rava, and he accepted them for the sake of peace with the kingdom. Rabbi Ami heard what Rava had done and was angry. He said: Does Rava not accept the lesson of the verse: “When the boughs are withered, they shall be broken off; the women shall come and set them on fire” (Isaiah 27:11), meaning that when righteousness has ceased from a particular nation, it is time for its citizens to be punished, and therefore we should not help them perform any meritorious deeds, which would delay their punishment? The Gemara asks: And why did Rava accept the money? The Gemara answers: He did so for the sake of peace with the kingdom. The Gemara asks: But did Rabbi Ami not also see the importance of accepting the money for the sake of peace with the kingdom? The Gemara answers: Rabbi Ami maintains that Rava should have distributed the money to the gentile poor rather than to the Jewish poor, as it is a disgrace to the Jews to require the kindness of the nations of the world in order to support their poor. The Gemara comments: In fact, Rava also gave the money to the gentile poor and not to the Jewish poor. And Rabbi Ami got angry because

▶ 🇫🇷 Résumé en français C'est le type dans lequel on donne la charité sans savoir à qui on l'a donnée, et l'autre la prend sans savoir de qui il…

C'est le type dans lequel on donne la charité sans savoir à qui on l'a donnée, et l'autre la prend sans savoir de qui il l'a prise. La Guemara explique : On la donne sans savoir à qui on l'a donnée, cela sert à exclure la pratique de Mar Ukva, qui donnait personnellement la charité aux pauvres sans qu'ils sachent qu'il était le donateur. L'autre la prend sans savoir de qui il l'a prise ; cela sert à exclure la pratique de Rabbi Abba, qui rendait son argent sans propriétaire, afin que les pauvres viennent et le prennent sans qu'il sache qui il avait aidé, bien qu'ils sachent de qui venait l'argent. La Guemara demande : Plutôt, comment alors doit-on agir pour cacher sa propre identité et aussi rester ignorant des identités des bénéficiaires ? La Guemara répond : La meilleure méthode est de mettre l'argent dans le tronc de charité. La Guemara souleve une objection à partir de ce qui est enseigné dans une baraita : Que doit faire une personne pour avoir une descendance mâle ? Rabbi Eliezer dit : Il doit distribuer son argent généreusement parmi les pauvres. Rabbi Yehoshua dit : Il doit réjouir sa femme avant de s'engager dans la mitzva des relations conjugales. Rabbi Eliezer ben Ya’akov dit : Une personne ne doit pas donner un peruta au tronc de charité à moins qu'un grand et digne de confiance individu comme Rabbi Ḥananya ben Teradyon ne soit nommé comme superviseur sur lui. Cela semble indiquer que mettre de l'argent dans le tronc de charité n'est pas toujours préféré. La Guemara répond : Quand nous disons que mettre de l'argent dans le tronc de charité est la manière préférée de donner la charité, cela fait référence à quand un homme comme Rabbi Ḥananya ben Teradyon est nommé comme superviseur sur lui. La Guemara discute d'autres questions concernant la charité. Rabbi Abbahu dit : Moïse a dit devant le Saint, Béni soit-Il : Maître de l'Univers, par quoi la corne d'Israël sera-t-elle élevée ? Dieu lui dit : Par le passage de « Quand tu élèveras, » c'est-à-dire qu'Israël sera élevé par le moyen des dons et de la charité qu'ils donneront, comme il est dit : « Quand tu élèveras les têtes des enfants d'Israël… alors ils donneront » (Exode 30:12). Et Rabbi Abbahu dit : Ils demandèrent au roi Salomon, fils de David : Jusqu'où s'étend le pouvoir de la charité ? Le roi Salomon leur dit : Allez voir ce que mon père David a expliqué : « Il a distribué libéralement, il a donné aux pauvres, sa justice demeure à toujours, sa corne sera élevée avec honneur » (Psaumes 112:9). Rabbi Abba dit : Il est dérivé d'ici jusqu'où s'étend le pouvoir de la charité : « Il habitera en haut, sa place de défense sera la forteresse des rochers ; son pain lui sera donné, ses eaux seront assurées » (Ésaïe 33:16). Quelle est la raison que « Il habitera en haut, sa place de défense sera la forteresse des rochers » ? Parce que « son pain lui sera donné » aux pauvres, et « ses eaux seront assurées, » c'est-à-dire qu'elles seront données fidèlement et il peut être cru en la matière. Et Rabbi Abbahu dit : Ils demandèrent au roi Salomon : Qui est celui qui est destiné au Monde-à-Venir ? Le roi Salomon leur dit : Tous ceux à propos desquels il est dit : « Et devant ses Anciens sera sa gloire » (Ésaïe 24:23), faisant référence à ceux qui sont honorés dans ce monde en raison de leur sagesse. C'est comme l'incident impliquant Yosef, fils de Rabbi Yehoshua, qui tomba malade et s'évanouit. Quand il revint à la santé, son père lui dit : Qu'as-tu vu quand tu étais inconscient ? Yosef lui dit : J'ai vu un monde inversé. Ceux d'en haut, c'est-à-dire ceux qui sont considérés importants dans ce monde, étaient en bas, insignifiants, tandis que ceux d'en bas, c'est-à-dire ceux qui sont insignifiants dans ce monde, étaient en haut. Rabbi Yehoshua lui dit : Tu as vu un monde clair. Le monde que tu as vu est le vrai monde, un monde dans lequel la position spirituelle et morale d'une personne détermine sa véritable importance. Rabbi Yehoshua lui demanda en outre : Et comment nous as-tu vus, nous les érudits de la Torah, là-bas ? Yosef lui dit : Tout comme nous sommes importants ici, nous sommes importants là-bas. Yosef ajouta : Et j'ai entendu qu'ils disaient dans ce monde : Heureux celui qui arrive avec ses études en main. Et j'ai aussi entendu qu'ils disaient : Ceux qui ont été exécutés par le gouvernement jouissent d'un statut si élevé que personne ne peut se tenir dans leur section. La Guemara demande : Qui sont ces martyrs auxquels Yosef faisait référence ? Si nous disons qu'il faisait référence à Rabbi Akiva et ses collègues, qui ont été tués par les Romains, cela ne peut pas être : Leur statut élevé est-il dû seulement au fait qu'ils ont été martyrisés par le gouvernement romain et rien de plus ? Ces hommes étaient exceptionnels dans leur piété et leur sainteté pendant leur vie également. Par conséquent, il est évident que même sans leur martyre, ils seraient plus grands que les autres personnes. Plutôt, il fait référence à ceux comme les martyrs de Lod, qui sont morts pour la sanctification du nom de Dieu mais n'étaient pas des érudits de la Torah. Il est enseigné dans une baraita : Rabban Yoḥanan ben Zakkai dit à ses étudiants : Mes fils, quelle est la signification de ce que le verset dit : « La justice élève une nation, mais la bonté des peuples est un péché » (Proverbes 14:34) ? Rabbi Eliezer répondit et dit : « La justice élève une nation » ; ce sont le peuple d'Israël, comme il est écrit : « Et qui est comme ton peuple Israël, une seule nation sur la terre ? » (I Chroniques 17:21). « Mais la bonté des peuples est un péché, » signifiant que tous les actes de charité et de bonté que les nations du monde accomplissent sont comptés comme un péché pour elles, puisqu'elles les accomplissent seulement pour s'élever elles-mêmes en prestige, comme il est dit [...]

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