Kiddushin 31b — Talmud de Babylone

▶ 💬 Guemara and this action brings him to the life of the World-to-Come. Rabbi Abbahu said: One such as Avimi, my son, properly fulf…

and this action brings him to the life of the World-to-Come. Rabbi Abbahu said: One such as Avimi, my son, properly fulfilled the mitzva of honoring his parents. The Gemara relates: Avimi had five sons during his father’s lifetime who were ordained to issue halakhic rulings, and he too was ordained. And yet when Rabbi Abbahu, his father, came and called at the gate to enter, Avimi would himself run and go to open the door for him. And before he arrived there, he would already say: Yes, yes, so that his father would not think that he was being ignored. One day Rabbi Abbahu said to Avimi his son: Give me water to drink. Before he brought him the water, Rabbi Abbahu dozed off. Avimi bent over and stood over him until his father awoke. The performance of this mitzva aided him, i.e., as a reward God helped him in his studies, and Avimi succeeded in homiletically interpreting the psalm: “A song to Asaph” (Psalms 79). Rav Ya’akov bar Avuh said to Abaye: With regard to one such as I, so beloved by my parents that before I return from the study hall my father brings me a cup and my mother pours for me, how should I act? Is it disrespectful to accept this honor from them? Abaye said to him: Accept it from your mother, but do not accept it from your father, as, since he is a Torah scholar he will be disheartened if his son does not show him the proper level of respect. The Gemara relates: Rabbi Tarfon had a certain manner of treating his mother, that whenever she wished to ascend into her bed he would bend over and help her to ascend, and whenever she wished to descend from the bed, she would descend onto him. He came and praised himself in the study hall for performing the mitzva of honoring one’s father and mother so thoroughly. They said to him: You still have not reached even half of the honor due to her. Has it ever happened that she threw a purse into the sea in front of you, and you did not embarrass her? When Rav Yosef heard his mother’s footsteps, he would say: I will stand before the arriving Divine Presence. Rabbi Yoḥanan said: Fortunate is one who never saw his father and mother, as it is so difficult to honor them appropriately. The Gemara relates that Rabbi Yoḥanan himself never saw his parents. When his mother was pregnant with him, his father died; and when she gave birth to him, his mother died. And the same is true of Abaye. The Gemara asks: Is that so, that Abaye never saw his mother? But didn’t Abaye say on many occasions: My mother told me? The Gemara answers: That mother was actually his foster mother, not his birth mother. Rav Asi had an elderly mother. She said to him: I want jewelry, and he made jewelry for her. She said to him: I want a man whom I can marry, and he said to her: I will seek one for you. She said to him: I want a husband who is as handsome as you. At this point, he realized that she was senile, and that he would be unable to fulfill all her requests. Therefore, he left her and went to Eretz Yisrael. Rav Asi heard that she was following him to Eretz Yisrael. He came before Rabbi Yoḥanan and said to him: What is the halakha with regard to leaving Eretz Yisrael to go outside of Eretz Yisrael? Rabbi Yoḥanan said to him: It is prohibited. Rav Asi further asked: If one is going to greet his mother, what is the halakha? Rabbi Yoḥanan said to him: I do not know. Rav Asi waited a little while, and then came back to him. Rabbi Yoḥanan said to him: Asi, you are evidently determined to leave. May the Omnipresent return you in peace, and he said no more. Rav Asi came before Rabbi Elazar, because he did not know how to interpret Rabbi Yoḥanan’s statement. He said to Rabbi Elazar: God forbid, perhaps he is angry with me that I wished to leave? Rabbi Elazar said to him: What exactly did he say to you? Rav Asi said to him: May the Omnipresent return you in peace. Rabbi Elazar said to him: If it is so that he was angry, he would not have blessed you. Rabbi Yoḥanan certainly gave you permission to leave. In the meantime, while he was traveling to meet her, Rav Asi heard that her coffin was coming, i.e., his mother had died and her coffin was being brought to Eretz Yisrael. He said: Had I known I would not have left, as after his mother’s death he was not obligated to leave Eretz Yisrael to honor her. The Sages taught: One honors his father in his life and honors him in his death. How does he honor him in his life? One who goes to a place on the command of his father should not say to the people to whom he has been sent, to hurry them along: Send me on my journey on my own behalf, or: Hurry up on my own behalf, or: Allow me to take leave of this business on my own behalf. Rather, he should say all of the above in the following manner: Act in this manner on Father’s behalf, as a mark of respect for his father. How does he honor him in his death? If he says a matter he heard from his father’s mouth, he should not say: So said Father. Rather, he should say: So said Father, my teacher, may I be an atonement for his resting soul. And this halakha applies within twelve months of his death. From this time onward he says: May his memory be for a blessing, for the life of the World-to-Come. The Sages taught: A Sage who lectures in public must change the name of his father, i.e., when he quotes his father he should not mention him by name. And similarly, he changes the name of his teacher. The disseminator, who explains the statements of a Sage to the audience, changes neither the name of his father nor the name of his teacher. The Gemara asks: To whose father is this referring? If we say it is referring to the father of the disseminator, whom the Sage mentioned in his lecture, is that to say that the disseminator is not obligated to observe the mitzva of honoring one’s father? How can a disseminator mention his own father by name? Rather, Rava said: This is referring to the name of the Sage’s father and the name of the Sage’s teacher. This is like that which Mar bar Rav Ashi would do, as when he would teach Torah at his regular lecture and would mention a halakha in the name of his father, Rav Ashi, he would say: So said my father, my teacher; and his disseminator would say: So said Rav Ashi. Although a son may not mention his father’s name, the disseminator of his lecture may do so. The Sages taught: What is fear and what is honor? Fear of one’s father includes the following: One may not stand in his father’s fixed place, and may not sit in his place, and may not contradict his statements by expressing an opinion contrary to that of his father, and he may not choose sides when his father argues with someone else. What is considered honor? He gives his father food and drink, dresses and covers him, and brings him in and takes him out for all his household needs. A dilemma was raised before the Sages:

▶ 🇫🇷 Résumé en français et cette action l’amène à la vie du Monde-à-Venir. Rabbi Abbahu dit : Quelqu’un comme Avimi, mon fils, a correctement ac…

et cette action l’amène à la vie du Monde-à-Venir. Rabbi Abbahu dit : Quelqu’un comme Avimi, mon fils, a correctement accompli la mitsva d’honorer ses parents. La Guemara relate : Avimi eut cinq fils du vivant de son père qui furent ordonnés pour rendre des décisions halakhiques, et lui aussi fut ordonné. Et pourtant, lorsque Rabbi Abbahu, son père, venait et appelait à la porte pour entrer, Avimi courait lui-même et allait ouvrir la porte pour lui. Et avant qu’il n’y arrive, il disait déjà : Oui, oui, afin que son père ne pense pas qu’on l’ignorait. Un jour, Rabbi Abbahu dit à Avimi son fils : Donne-moi de l’eau à boire. Avant qu’il ne lui apporte l’eau, Rabbi Abbahu s’assoupit. Avimi se pencha et resta debout au-dessus de lui jusqu’à ce que son père se réveille. L’accomplissement de cette mitsva l’aida, c’est-à-dire qu’en récompense, Dieu l’aida dans ses études, et Avimi réussit à interpréter homilétiquement le psaume : « Cantique d’Asaph » (Psaumes 79). Rav Ya’akov bar Avuh dit à Abaye : En ce qui concerne quelqu’un comme moi, si aimé de mes parents que avant que je ne revienne de la maison d’étude, mon père m’apporte une coupe et ma mère verse pour moi, comment dois-je agir ? Est-ce manquer de respect que d’accepter cet honneur de leur part ? Abaye lui dit : Accepte-le de ta mère, mais ne l’accepte pas de ton père, car, puisqu’il est un érudit de la Torah, il sera peiné si son fils ne lui montre pas le niveau de respect approprié. La Guemara relate : Rabbi Tarfon avait une certaine manière de traiter sa mère : chaque fois qu’elle souhaitait monter dans son lit, il se penchait et l’aidait à monter, et chaque fois qu’elle souhaitait descendre du lit, elle descendait sur lui. Il vint et se loua lui-même dans la maison d’étude pour avoir accompli si pleinement la mitsva d’honorer son père et sa mère. Ils lui dirent : Tu n’as pas encore atteint même la moitié de l’honneur qui lui est dû. Est-il déjà arrivé qu’elle jette une bourse dans la mer devant toi, et que tu ne l’aies pas embarrassée ? Lorsque Rav Yosef entendait les pas de sa mère, il disait : Je me tiendrai devant la Présence Divine qui arrive. Rabbi Yoḥanan dit : Heureux celui qui n’a jamais vu son père et sa mère, car il est si difficile de les honorer convenablement. La Guemara relate que Rabbi Yoḥanan lui-même ne vit jamais ses parents. Lorsque sa mère était enceinte de lui, son père mourut ; et lorsqu’elle lui donna naissance, sa mère mourut. Et il en est de même pour Abaye. La Guemara demande : Est-ce vraiment le cas, qu’Abaye ne vit jamais sa mère ? Mais Abaye n’a-t-il pas dit à de nombreuses reprises : Ma mère m’a dit ? La Guemara répond : Cette mère était en réalité sa mère nourricière, et non sa mère biologique. Rav Asi avait une mère âgée. Elle lui dit : Je veux des bijoux, et il lui en fit faire. Elle lui dit : Je veux un homme que je puisse épouser, et il lui dit : Je t’en chercherai un. Elle lui dit : Je veux un mari aussi beau que toi. À ce moment, il réalisa qu’elle était sénile, et qu’il ne pourrait pas satisfaire toutes ses demandes. Par conséquent, il la quitta et partit pour Eretz Yisrael. Rav Asi entendit qu’elle le suivait jusqu’à Eretz Yisrael. Il vint devant Rabbi Yoḥanan et lui dit : Quelle est la halakha concernant le fait de quitter Eretz Yisrael pour aller hors d’Eretz Yisrael ? Rabbi Yoḥanan lui dit : C’est interdit. Rav Asi demanda encore : Si l’on va saluer sa mère, quelle est la halakha ? Rabbi Yoḥanan lui dit : Je ne sais pas. Rav Asi attendit un peu, puis revint vers lui. Rabbi Yoḥanan lui dit : Asi, tu es manifestement déterminé à partir. Que le Omniprésent te fasse revenir en paix, et il ne dit rien de plus. Rav Asi vint devant Rabbi Elazar, car il ne savait pas comment interpréter la déclaration de Rabbi Yoḥanan. Il dit à Rabbi Elazar : À Dieu ne plaise, peut-être qu’il est en colère contre moi parce que je souhaitais partir ? Rabbi Elazar lui dit : Qu’exactement t’a-t-il dit ? Rav Asi lui dit : Que le Omniprésent te fasse revenir en paix. Rabbi Elazar lui dit : S’il en était ainsi qu’il était en colère, il ne t’aurait pas béni. Rabbi Yoḥanan t’a certainement donné la permission de partir. Entre-temps, pendant qu’il voyageait pour la rencontrer, Rav Asi entendit que son cercueil arrivait, c’est-à-dire que sa mère était morte et que son cercueil était amené à Eretz Yisrael. Il dit : Si j’avais su, je ne serais pas parti, car après la mort de sa mère, il n’était pas obligé de quitter Eretz Yisrael pour l’honorer. Les Sages ont enseigné : On honore son père de son vivant et on l’honore après sa mort. Comment l’honore-t-on de son vivant ? Celui qui va dans un lieu sur l’ordre de son père ne doit pas dire aux gens à qui il a été envoyé, pour les presser : Envoyez-moi en voyage pour moi-même, ou : Dépêchez-vous pour moi-même, ou : Permettez-moi de prendre congé de cette affaire pour moi-même. Plutôt, il doit dire tout ce qui précède de la manière suivante : Agissez ainsi pour le compte de mon père, en signe de respect pour son père. Comment l’honore-t-on après sa mort ? Si il dit une chose qu’il a entendue de la bouche de son père, il ne doit pas dire : Ainsi a dit mon père. Plutôt, il doit dire : Ainsi a dit mon père, mon maître, que je sois une expiation pour son repos de l’âme. Et cette halakha s’applique pendant douze mois après sa mort. À partir de ce moment il dit : Que sa mémoire soit pour une bénédiction, pour la vie du Monde-à-Venir. Les Sages ont enseigné : Un Sage qui enseigne dans [...]

📜 Kiddushin — 31b

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