| 27b. לא כנגד רבו ולא אחורי רבו,ותניא רבי אליעזר אומר המתפלל אחורי רבו והנותן שלום לרבו והמחזיר שלום לרבו והחולק על ישיבתו של רבו והאומר דבר שלא שמע מפי רבו גורם לשכינה שתסתלק מישראל,שאני רבי ירמיה בר אבא דתלמיד חבר הוה והיינו דקאמר ליה רבי ירמיה בר אבא לרב מי בדלת אמר ליה אין בדילנא ולא אמר מי בדיל מר,ומי בדיל והאמר רבי אבין פעם אחת התפלל רבי של שבת בערב שבת ונכנס למרחץ ויצא ושנה לן פרקין ועדיין לא חשכה אמר רבא ההוא דנכנס להזיע וקודם גזירה הוה,איני והא אביי שרא ליה לרב דימי בר ליואי לכברויי סלי,ההוא טעותא הואי,וטעותא מי הדרא והא אמר אבידן פעם אחת נתקשרו שמים בעבים כסבורים העם לומר חשכה הוא ונכנסו לבית הכנסת והתפללו של מוצאי שבת בשבת ונתפזרו העבים וזרחה החמה,ובאו ושאלו את רבי ואמר הואיל והתפללו התפללו שאני צבור דלא מטרחינן להו:,א"ר חייא בר אבין רב צלי של שבת בערב שבת רבי יאשיה מצלי של מוצאי שבת בשבת רב צלי של שבת בערב שבת אומר קדושה על הכוס או אינו אומר קדושה על הכוס ת"ש דאמר רב נחמן אמר שמואל מתפלל אדם של שבת בערב שבת ואומר קדושה על הכוס והלכתא כוותיה,רבי יאשיה מצלי של מוצאי שבת בשבת אומר הבדלה על הכוס או אינו אומר הבדלה על הכוס ת"ש דאמר רב יהודה אמר שמואל מתפלל אדם של מוצאי שבת בשבת ואומר הבדלה על הכוס,אמר ר' זירא אמר רבי אסי אמר ר' אלעזר א"ר חנינא אמר רב בצד עמוד זה התפלל ר' ישמעאל בר' יוסי של שבת בערב שבת,כי אתא עולא אמר בצד תמרה הוה ולא בצד עמוד הוה ולא ר' ישמעאל ברבי יוסי הוה אלא ר' אלעזר בר' יוסי הוה ולא של שבת בערב שבת הוה אלא של מוצאי שבת בשבת הוה:,תפלת הערב אין לה קבע: מאי אין לה קבע אילימא דאי בעי מצלי כוליה ליליא ליתני תפלת הערב כל הלילה אלא מאי אין לה קבע,כמאן דאמר תפלת ערבית רשות דאמר רב יהודה אמר שמואל תפלת ערבית רבן גמליאל אומר חובה ר' יהושע אומר רשות אמר אביי הלכה כדברי האומר חובה ורבא אמר הלכה כדברי האומר רשות.,ת"ר מעשה בתלמיד אחד שבא לפני ר' יהושע א"ל תפלת ערבית רשות או חובה אמר ליה רשות,בא לפני רבן גמליאל א"ל תפלת ערבית רשות או חובה א"ל חובה א"ל והלא ר' יהושע אמר לי רשות א"ל המתן עד שיכנסו בעלי תריסין לבית המדרש,כשנכנסו בעלי תריסין עמד השואל ושאל תפלת ערבית רשות או חובה א"ל רבן גמליאל חובה אמר להם רבן גמליאל לחכמים כלום יש אדם שחולק בדבר זה אמר ליה ר' יהושע לאו א"ל והלא משמך אמרו לי רשות,אמר ליה יהושע עמוד על רגליך ויעידו בך עמד רבי יהושע על רגליו ואמר אלמלא אני חי והוא מת יכול החי להכחיש את המת ועכשיו שאני חי והוא חי היאך יכול החי להכחיש את החי,היה רבן גמליאל יושב ודורש ור' יהושע עומד על רגליו עד שרננו כל העם ואמרו לחוצפית התורגמן עמוד ועמד,אמרי עד כמה נצעריה וניזיל בר"ה אשתקד צעריה בבכורות במעשה דר' צדוק צעריה הכא נמי צעריה תא ונעבריה,מאן נוקים ליה נוקמיה לרבי יהושע בעל מעשה הוא נוקמיה לר' עקיבא דילמא עניש ליה דלית ליה זכות אבות,אלא נוקמיה לר' אלעזר בן עזריה דהוא חכם והוא עשיר והוא עשירי לעזרא הוא חכם דאי מקשי ליה מפרק ליה והוא עשיר דאי אית ליה לפלוחי לבי קיסר אף הוא אזל ופלח והוא עשירי לעזרא דאית ליה זכות אבות ולא מצי עניש ליה אתו ואמרו ליה ניחא ליה למר דליהוי ריש מתיבתא אמר להו איזיל ואימליך באינשי ביתי אזל ואמליך בדביתהו אמרה ליה | 27b. directly bnext to his rabbi,presumptuously indicating that he is his rabbi’s equal, band behind his rabbias it creates the impression that he is bowing to him ( iTosafot /i)?, bAnd it was taughtin a ibaraita /i, in a more extreme manner, as bRabbi Eliezer says: One who prays behind his rabbi and one who greets his rabbiwithout waiting for his rabbi to greet him first, bone who returns his rabbi’s greetingwithout saying: Greetings to you, rabbi, bone who rivals his rabbi’s yeshiva,i.e., establishes a yeshiva of his own and teaches during his rabbi’s lifetime without his consent (Rambam), band one who says somethingin the name of his rabbi bwhich he did not hear directly from his rabbi, causes the Divine Presence to withdraw from Israel. /b,With regard to Rabbi Yirmeya’s conduct, the Gemara explains that bRabbi Yirmeya bar Abba is different,as he was not a mere student of Rav. Rather, he bwas a disciple-colleagueand was, therefore, permitted to act that way. bAnd that is whyon one occasion, when Rav prayed the Shabbat prayer early, bRabbi Yirmeya bar Abba asked him: Did you distance yourselffrom labor and accept the sanctity of Shabbat? bRav said to him: Yes, I distanced myself. AndRabbi Yirmeya bdid not say to him: Did the Master distance himself,as would have been appropriate had he merely been Rav’s student.,Although Rav replied that he distanced himself from labor, bdid heindeed need to bdistance himselffrom labor? bDidn’t Rabbi Avin say: Once RabbiYehuda HaNasi bprayedthe bShabbatprayer bon the eve of Shabbatbefore nightfall. bHethen bentered the bathhouse and emerged and taught us our chaptersthat we had learned, band it was not yet dark. Rava said: Thatis a case where he had benteredthe bathhouse bto perspire, and it was before theSages issued a bdecreeprohibiting perspiring in a bathhouse on Shabbat.,The Gemara asks: bIs that so,that he was required to refrain from labor? bDidn’t Abaye permit Rav Dimi bar Liva’ei to fumigate baskets with sulfureven though he had already recited the Shabbat prayer, indicating that it is permitted to perform labor even after the Shabbat prayer?,The Gemara responds: bThat was an error,as Rav Dimi did not intend to begin Shabbat early. It was a cloudy day and he mistakenly thought that the sun had set and that was why he prayed. Consequently, even though he prayed, the Shabbat prayer did not obligate him to conduct himself in accordance with the sanctity of Shabbat and he was allowed to perform labor even after his prayer.,The Gemara goes on to ask: bCan a mistake be reversed,enabling one to conduct himself as if he had not prayed? bDidn’t Avidan,a student of Rabbi Yehuda HaNasi, bsay: Once the sky became overcast,leading bthe people to think that it wasthe bdarkof night; bthey entered the synagogue and recited theevening bprayer of the conclusion of Shabbat on Shabbat. Andlater, bthe clouds cleared and the sun shone,indicating that it was still day., bAnd they came and asked RabbiYehuda HaNasi what they should do, band he said: Since they have prayed, they have prayed,and they need not pray again. Although they prayed erroneously, their mistake is not reversible and what was done remains. The Gemara responds: bA community is differentin bthat we do not burden themto pray again.,The Gemara continues to discuss the possibility of reciting the evening prayer early, even on Shabbat. bRabbi Ḥiyya bar Avin said: Rav prayedthe bShabbatprayer bon the eve of Shabbatbefore nightfall. bRabbi Yoshiya would pray theevening bprayer of the conclusion of Shabbat on Shabbat.With regard to the fact that bRav prayedthe bShabbatprayer bon the eve of Shabbatbefore nightfall, the dilemma is raised: In those cases, did bhe recite ikiddushover the cupof wine, bor did he not recite ikiddushover the cupof wine before the stars emerged? bCome and heara resolution to this, as bRav Naḥman saidthat bShmuel said: One praysthe bShabbatprayer bon the eve of Shabbatbefore nightfall band recites ikiddushover the cupof wine. bAnd the ihalakhais in accordance with hisruling.,A similar dilemma was raised concerning the fact that bRabbi Yoshiya would pray theevening bprayer of the conclusion of Shabbat on Shabbat:After praying, while it is still Shabbat, bdoes he recite ihavdalaover the cupof wine bor does one not recite ihavdalaover the cupof wine? bCome and heara resolution to this, as bRav Yehuda saidthat bShmuel said: One prays theevening bprayer of the conclusion of Shabbat on Shabbat and recites ihavdalaover the cupof wine., bRabbi Zeira saidthat bRabbi Asi saidthat bRabbi Elazar saidthat bRabbi Ḥanina saidthat bRav said: Alongside thisspecific bpillarbefore me, bRabbi Yishmael, son of Rabbi Yosei, prayedthe bShabbatprayer bon the eve of Shabbatbefore nightfall., bBut when Ulla camefrom the Eretz Yisrael to Babylonia, he related a different version of this story. bHe saidthat he had heard: This transpired bbeside a palm tree, not beside a pillar, and it was not Rabbi Yishmael, son of Rabbi Yosei, butit was bRabbi Elazar, son of Rabbi Yosei, and it was notthe bShabbatprayer bon Shabbat evebefore nightfall, bratherit was the bprayer of the conclusion of Shabbat on Shabbat. /b,We learned in the mishna: bThe evening prayermay be recited throughout the night and bis not fixedto a specific hour. The Gemara asks: bWhat is the meaning of is not fixed? If you say that ifone bwishes, he may pray throughout the night,then bletthe mishna bteach: The evening prayermay be recited bthroughout the night. Rather, what isthe meaning of bnot fixed? /b,It is bin accordance withthe opinion of bthe one who said: The evening prayer is optional.As bRav Yehuda saidthat bShmuel saidwith regard to bthe evening prayer. Rabban Gamliel says:It is bobligatory. Rabbi Yehoshua says:It is boptional. Abaye said: The ihalakhais in accordance with the statement of the one who said:The evening prayer is bobligatory. Rava said: The ihalakhais in accordance with the statement of the one who said:The evening prayer is boptional. /b, bThe Sages taught:There was ban incident involving a student, who came before Rabbi Yehoshua.The student bsaid to him: Is the evening prayer optional or obligatory?Rabbi Yehoshua bsaid to him: Optional. /b,The same student bcame before Rabban Gamliel and said to him: Is the evening prayer optional or obligatory?Rabban Gamliel bsaid to him: Obligatory.The student bsaid toRabban Gamliel: bBut didn’t Rabbi Yehoshua tell methat the evening prayer is boptional?Rabban Gamliel bsaid tothe student: bWait until the “masters of the shields,”a reference to the Torah scholars who battle in the war of Torah, benter the study hall,at which point we will discuss this issue., bWhen the masters of the shields entered, the questioner stoodbefore everyone present band asked: Is the evening prayer optional or obligatory? Rabban Gamliel said to him: Obligatory.In order to ascertain whether or not Rabbi Yehoshua still maintained his opinion, bRabban Gamliel said tothe Sages: bIs there any person who disputes this matter? Rabbi Yehoshua said to him: No,no one disagrees. In deference to the iNasi /i, he did not wish to argue with him publicly ( iTziyyun LeNefesh Ḥayya /i). Rabban Gamliel bsaid toRabbi Yehoshua: bBut was it not in your name that they told methat the evening prayer is boptional? /b,Rabban Gamliel bsaid toRabbi Yehoshua: bYehoshua, stand on your feet and they will testify against you. Rabbi Yehoshua stood on his feet and said: If I were alive andthe student bwere dead, the living can contradict the dead,and I could deny issuing that ruling. bNow that I am alive and he is alive, how can the living contradict the living?I have no choice but to admit that I said it.,In the meantime, bRabban Gamliel,as the iNasi /i, bwas sitting and lecturing, and Rabbi Yehoshuaall the while bwas standing on his feet,because Rabban Gamliel did not instruct him to sit. He remained standing in deference to the iNasi /i. This continued for some time, buntilit aroused great resentment against Rabban Gamliel, and ball of the peopleassembled began bmurmuring and said to Ḥutzpit the disseminator: Stopconveying Rabban Gamliel’s lecture. bAnd he stopped. /b,The Gemara relates that in their murmuring bthey said: How long willRabban Gamliel bcontinue afflicting him? Last year on Rosh HaShana, he afflicted him;Rabban Gamliel ordered Rabbi Yehoshua to come to him carrying his staff and bag, on the day on which Yom Kippur occurred, according to Rabbi Yehoshua’s calculations. bRegarding the firstborn, in the incidentinvolving the question bof Rabbi Tzadok, he afflicted himjust as he did now, and forced him to remain standing as punishment for his failure to defend his differing opinion. bHere too, he is afflicting him. Let us remove himfrom his position as iNasi /i.,It was so agreed, but the question arose: bWho shall we establishin his place? Shall we bestablish Rabbi Yehoshuain his place? The Sages rejected that option because Rabbi Yehoshua bwas party to the incidentfor which Rabban Gamliel was deposed. Appointing him would be extremely upsetting for Rabban Gamliel. Shall we bestablish Rabbi Akivain his place? The Sages rejected that option because Rabbi Akiva, who descended from a family of converts, would be vulnerable. bPerhapsdue to Rabban Gamliel’s resentment he bwouldcause bhimto be divinely bpunished as he lacks the merit of his ancestorsto protect him., bRather,suggested the Sages, blet us establish Rabbi Elazar ben Azaryain his place, his outstanding characteristics set him apart from the other candidates. bHe is wise, rich, and a tenthgeneration descendant bof Ezra.The Gemara explains: bHe is wise, so ifRabban Gamliel raises a bchallengein matters of Torah, bhe will answer itand not be embarrassed. bAnd he is rich, so if the needarises bto pay homage to the Caesar’s courtand serve as a representative of Israel to lobby and negotiate, he has sufficient wealth to cover the costs of the long journeys, taxes, and gifts, so bhe too is able to go and pay homage. And he isa btenthgeneration descendant bof Ezra, so he has the merit of his ancestors, andRabban Gamliel bwill be unable tocause bhimto be bpunished. They came and said to him: Would the Master consent to being the Head of the Yeshiva? He said to them: I will go and consult with my household. He went and consulted with his wife. She said to him: /b |
