## Avodah Zarah Daf 19a

###### Avodah Zarah 19a:1
[Avodah Zarah 19a:1](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:1)

אַבְרָהָם אָבִינוּ, שֶׁלֹּא הָלַךְ בַּעֲצַת אַנְשֵׁי דּוֹר הַפְּלַגָּה, שֶׁרְשָׁעִים הָיוּ, שֶׁנֶּאֱמַר: ״הָבָה נִבְנֶה לָּנוּ עִיר״, ״וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד״ — שֶׁלֹּא עָמַד בַּעֲמִידַת סְדוֹם, שֶׁחֲטָאִים הָיוּ, שֶׁנֶּאֱמַר: ״וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַה׳ מְאֹד״.

**William Davidson Edition - English:**
is referring to **our forefather Abraham, who did not walk in the counsel of the members of the generation of the dispersion, who were wicked, as it is stated** that they said to each other: **“Come, let us build us a city,** and a tower, with its top in heaven” (Genesis 11:4), a project with a wicked aim. **“Nor stood in the way of sinners”** (Psalms 1:1); this too is referring to Abraham, **who did not join in the stand of** the residents of **Sodom, who were sinners, as it is stated: “Now the men of Sodom were wicked and sinners against the Lord exceedingly”** (Genesis 13:13).


###### Avodah Zarah 19a:2
[Avodah Zarah 19a:2](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:2)

״וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב״ — שֶׁלֹּא יָשַׁב בְּמוֹשַׁב אַנְשֵׁי פְּלִשְׁתִּים, מִפְּנֵי שֶׁלֵּצָנִים הָיוּ, שֶׁנֶּאֱמַר: ״וַיְהִי כְּטוֹב לִבָּם וַיֹּאמְרוּ קִרְאוּ לְשִׁמְשׁוֹן וִישַׂחֶק לָנוּ״.

**William Davidson Edition - English:**
**“Nor sat in the seat of the scornful”** (Psalms 1:1); this means **that** Abraham **did not sit in the seat of the Philistines, because they were scorners** who engaged in jest and buffoonery. **As it is stated** with regard to the Philistines in a later period: **“And it came to pass, when their hearts were merry, that they said: Call for Samson, that he may make us sport”** (Judges 16:25).


###### Avodah Zarah 19a:3
[Avodah Zarah 19a:3](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:3)

״אַשְׁרֵי אִישׁ יָרֵא אֶת ה׳״, אַשְׁרֵי אִישׁ וְלֹא אַשְׁרֵי אִשָּׁה? אָמַר רַב עַמְרָם אָמַר רַב: אַשְׁרֵי מִי שֶׁעוֹשֶׂה תְּשׁוּבָה כְּשֶׁהוּא ״אִישׁ״. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר: אַשְׁרֵי מִי שֶׁמִּתְגַּבֵּר עַל יִצְרוֹ ״כְּאִישׁ״.

**William Davidson Edition - English:**
The Gemara cites an interpretation of a similar verse: **“Happy is the man that fears the Lord,** that delights greatly in His mitzvot” (Psalms 112:1). The Gemara asks: Is that to say **happy is the man, but not happy is the woman?** Why is it necessary for the verse to emphasize that it is speaking of a man? **Rav Amram says** that **Rav says:** The verse applies to both men and women and is teaching: **Happy is one who repents when he is** still **a man,** i.e., before he becomes elderly and his strength dwindles. **Rabbi Yehoshua ben Levi says: Happy is one who triumphs over his** evil **inclination like a man,** i.e., with strength and vigor.


###### Avodah Zarah 19a:4
[Avodah Zarah 19a:4](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:4)

״בְּמִצְוֹתָיו חָפֵץ מְאֹד״, אָמַר רַבִּי אֶלְעָזָר: ״בְּמִצְוֹתָיו״ וְלֹא בִּשְׂכַר מִצְוֹתָיו, וְהַיְינוּ דִּתְנַן: הוּא הָיָה אוֹמֵר: אַל תִּהְיוּ כַּעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱיוּ כַּעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס.

**William Davidson Edition - English:**
The verse continues: **“He delights greatly in His mitzvot.” Rabbi Elazar says:** The person delights **in His mitzvot** themselves **and not in the reward** for performing **His mitzvot. And this is the same as we learned** in a mishna (*Avot* 1:3): Antigonus of Sokho **would say: Do not be like** the **servants who serve the master on the condition of receiving a reward; rather, be like** the **servants who serve the master not on the condition that** they **receive a reward.**


###### Avodah Zarah 19a:5
[Avodah Zarah 19a:5](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:5)

״כִּי אִם בְּתוֹרַת ה׳ חֶפְצוֹ״, אָמַר רַבִּי: אֵין אָדָם לוֹמֵד תּוֹרָה אֶלָּא מִמָּקוֹם שֶׁלִּבּוֹ חָפֵץ, שֶׁנֶּאֱמַר: ״כִּי אִם בְּתוֹרַת ה׳ חֶפְצוֹ״.

**William Davidson Edition - English:**
§ The Gemara returns to its interpretation of the verse that was discussed previously: **“But his delight is in the Torah of the Lord”** (Psalms 1:2). **Rabbi** Yehuda HaNasi **says: A person can learn Torah only from a place** in the Torah **that his heart desires, as it is stated: But his delight is in the Torah of the Lord,** i.e., his delight is in the part of the Torah that he wishes to study.


###### Avodah Zarah 19a:6
[Avodah Zarah 19a:6](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:6)

לֵוִי וְרַבִּי שִׁמְעוֹן בְּרַבִּי יָתְבִי קַמֵּיהּ דְּרַבִּי, וְקָא פָּסְקִי סִידְרָא. סְלֵיק סִפְרָא, לֵוִי אָמַר: לַיְיתוֹ [לַן] מִשְׁלֵי, רַבִּי שִׁמְעוֹן בְּרַבִּי אָמַר: לַיְיתוֹ [לַן] תִּילִּים. כַּפְיֵיהּ לְלֵוִי וְאַיְיתוֹ תִּילִּים, כִּי מְטוֹ הָכָא ״כִּי אִם בְּתוֹרַת ה׳ חֶפְצוֹ״, פָּרֵישׁ רַבִּי וַאֲמַר: אֵין אָדָם לוֹמֵד תּוֹרָה אֶלָּא מִמָּקוֹם שֶׁלִּבּוֹ חָפֵץ. אָמַר לֵוִי: רַבִּי, נָתַתָּ לָנוּ רְשׁוּת לַעֲמוֹד.

**William Davidson Edition - English:**
The Gemara relates: **Levi and Rabbi Shimon, son of Rabbi** Yehuda HaNasi, **were sitting before Rabbi** Yehuda HaNasi, **and** they **were learning the Torah portion.** When **they finished the book** that they were learning and were ready to begin a new subject, **Levi said: Let them bring us** the book of **Proverbs;** and **Rabbi Shimon, son of Rabbi** Yehuda HaNasi, **said: Let them bring us** the book of **Psalms.** He **compelled Levi** to acquiesce, **and they brought** a book of **Psalms. When they arrived here,** at the verse: **“But his delight is in the Torah of the Lord,” Rabbi** Yehuda HaNasi **explained** the verse **and said: A person can learn Torah only from a place** in the Torah **that his heart desires. Levi said: My teacher, you have given us,** i.e., me, **permission to rise** and leave, as I wish to study Proverbs, not Psalms.


###### Avodah Zarah 19a:7
[Avodah Zarah 19a:7](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:7)

אָמַר רַבִּי אַבְדִּימִי בַּר חָמָא: כׇּל הָעוֹסֵק בַּתּוֹרָה, הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לוֹ חֲפָצָיו, שֶׁנֶּאֱמַר: ״כִּי אִם בְּתוֹרַת ה׳ חֶפְצוֹ״. אָמַר רָבָא: לְעוֹלָם יִלְמוֹד אָדָם תּוֹרָה בְּמָקוֹם שֶׁלִּבּוֹ חָפֵץ, שֶׁנֶּאֱמַר: ״כִּי אִם בְּתוֹרַת ה׳ חֶפְצוֹ״.

**William Davidson Edition - English:**
The Gemara cites other interpretations of this verse. **Rabbi Avdimi bar Ḥama says:** With regard to **anyone who engages in** the study of **Torah, the Holy One, Blessed be He, fulfills his desires, as it is stated: “But in the Torah of the Lord is his delight,”** i.e., if one engages in the study of the Torah of the Lord, he will have his desires met by the Lord. **Rava says,** in accordance with the statement of Rabbi Yehuda HaNasi: **A person should always learn Torah from a place** in the Torah **that his heart desires, as it is stated: “But his delight is in the Torah of the Lord.”**


###### Avodah Zarah 19a:8
[Avodah Zarah 19a:8](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:8)

וְאָמַר רָבָא: בַּתְּחִילָּה נִקְרֵאת עַל שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּלְבַסּוֹף נִקְרֵאת עַל שְׁמוֹ, שֶׁנֶּאֱמַר: ״בְּתוֹרַת ה׳ חֶפְצוֹ״, ״וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה״.

**William Davidson Edition - English:**
**And Rava** also **says,** with regard to this verse: **Initially** the Torah **is called by the name of the Holy One, Blessed be He, but ultimately it is called by the name of** the one who studies it. **As it is** first **stated: “His delight is in the Torah of the Lord,”** and in the continuation of the verse it states: **“And in his Torah he meditates day and night.”** This teaches that through study one acquires ownership, as it were, of the Torah.


###### Avodah Zarah 19a:9
[Avodah Zarah 19a:9](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:9)

וְאָמַר רָבָא: לְעוֹלָם יִלְמַד אָדָם תּוֹרָה, וְאַחַר כָּךְ יֶהֱגֶה, שֶׁנֶּאֱמַר: ״בְּתוֹרַת ה׳״, וַהֲדַר ״וּבְתוֹרָתוֹ יֶהְגֶּה״.

**William Davidson Edition - English:**
**And Rava says** in reference to this verse: **A person must always study Torah** and gain a broad knowledge of it, **and** only **then** may he **analyze** and delve into it. **As it is stated:** “His delight is **in the Torah of the Lord,”** meaning that he studies the Torah on a basic level, **and** only **afterward** does the verse state: **“And in his Torah he meditates,”** i.e., he analyzes it.


###### Avodah Zarah 19a:10
[Avodah Zarah 19a:10](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:10)

וְאָמַר רָבָא: לְעוֹלָם לִיגְרֵיס אִינִישׁ, וְאַף עַל גַּב דִּמְשַׁכַּח, וְאַף עַל גַּב דְּלָא יָדַע מַאי קָאָמַר, שֶׁנֶּאֱמַר: ״גָּרְסָה נַפְשִׁי לְתַאֲבָה״, ״גָּרְסָה״ כְּתִיב וְלָא כְּתִיב ״טָחֲנָה״.

**William Davidson Edition - English:**
**And Rava says** with regard to Torah study: **A person should always study [*ligeris*]** and review **even though** he may afterward **forget, and even though he does not understand what it is saying. As it is stated** with regard to the study of Torah: **“My soul breaks [*garesa*] for the longing that it has** for Your ordinances at all times” (Psalms 119:20). **It is written: “Breaks,” and it is not written: Grinds,** demonstrating that the soul is satisfied with breaking apart material, on a basic level, even if it does not have the opportunity to grind and analyze it in greater depth.


###### Avodah Zarah 19a:11
[Avodah Zarah 19a:11](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:11)

רָבָא רָמֵי: כְּתִיב ״עַל גַּפֵּי״, וּכְתִיב ״עַל כִּסֵּא״! בַּתְּחִלָּה ״עַל גַּפֵּי״, וּלְבַסּוֹף ״עַל כִּסֵּא״.

**William Davidson Edition - English:**
**Rava raises a contradiction** between two verses: **It is written** that the Torah calls to people: **“Upon the highest places** of the city” (Proverbs 9:3), **and it is written** far more specifically: **“On a seat** in the high places of the city” (Proverbs 9:14). He explains: **Initially,** one who studies Torah does not have a secure place to sit, and therefore he is located merely **upon the highest places, but ultimately,** as he advances in his learning, he is placed **on a seat** of honor.


###### Avodah Zarah 19a:12
[Avodah Zarah 19a:12](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:12)

כְּתִיב ״בְּרֹאשׁ מְרֹמִים״, וּכְתִיב ״עֲלֵי דָרֶךְ״. בַּתְּחִלָּה ״בְּרֹאשׁ מְרוֹמִים״, וּלְבַסּוֹף ״עֲלֵי דָרֶךְ״.

**William Davidson Edition - English:**
The Gemara mentions a similar contradiction. **It is written** with regard to the Torah: **“In the top of high places”** (Proverbs 8:2), **and it is written** in the continuation of the verse that the Torah is **“by the path.”** This contradiction is resolved as follows: **Initially,** a person studies Torah in a private location, **in the top of high places, but ultimately** he will spread his knowledge, **by the path,** in the public realm.


###### Avodah Zarah 19a:13
[Avodah Zarah 19a:13](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:13)

עוּלָּא רָמֵי: כְּתִיב ״שְׁתֵה מַיִם מִבּוֹרֶךָ״, וּכְתִיב ״וְנוֹזְלִים מִתּוֹךְ בְּאֵרֶךָ״ — בַּתְּחִלָּה ״שְׁתֵה מִבּוֹרֶךָ״, וּלְבַסּוֹף ״וְנוֹזְלִים מִתּוֹךְ בְּאֵרֶךָ״.

**William Davidson Edition - English:**
**Ulla raises a contradiction** with regard to the following verse. **It is written: “Drink waters out of your own cistern”** (Proverbs 5:15), **and it is written** in the continuation of the verse: **“And running waters out of your own well.”** He explains: **Initially** one should **“drink waters out of your own cistern,”** i.e., like the cistern that draws water into one location, learning all existing knowledge; **and ultimately** one can produce **“running waters out of your own well,”** i.e., original thought and innovative insights in Torah.


###### Avodah Zarah 19a:14
[Avodah Zarah 19a:14](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:14)

אָמַר רָבָא אָמַר רַב סְחוֹרָה אָמַר רַב הוּנָא: מַאי דִּכְתִיב ״הוֹן מֵהֶבֶל יִמְעָט וְקֹבֵץ עַל יָד יַרְבֶּה״? אִם עוֹשֶׂה אָדָם תּוֹרָתוֹ חֲבִילוֹת חֲבִילוֹת — מִתְמַעֵט, וְאִם קוֹבֵץ עַל יָד — יַרְבֶּה.

**William Davidson Edition - English:**
The Gemara cites other statements relating to Torah study. **Rava says** that **Rav Seḥora says** that **Rav Huna says: What** is the meaning of that **which is written: “Wealth gotten through vanity [*mehevel*] shall be diminished; but he that gathers little by little shall increase”** (Proverbs 13:11)? **If a person turns his Torah into many bundles [*ḥavilot*],** by studying large amounts in a short period of time without reviewing, his Torah **will diminish. But if he gathers** his knowledge **little by little,** by studying slowly and reviewing, his knowledge **shall increase.**


###### Avodah Zarah 19a:15
[Avodah Zarah 19a:15](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:15)

אָמַר רָבָא: יָדְעִי רַבָּנַן לְהָא מִילְּתָא וְעָבְרִי עֲלַהּ. אָמַר רַב נַחְמָן בַּר יִצְחָק: אֲנָא עֲבִידְתַּהּ, וְאִקַּיַּים בִּידִי.

**William Davidson Edition - English:**
**Rava said: The Sages know this, but** nevertheless **they transgress it,** i.e., they fail to heed this advice. **Rav Naḥman bar Yitzḥak says: I did this,** as I studied little by little and regularly reviewed what I had learned, **and** my learning **has** in fact **endured.**


###### Avodah Zarah 19a:16
[Avodah Zarah 19a:16](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:16)

אָמַר רַב שֵׁיזְבִי מִשְּׁמֵיהּ דְּרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: מַאי דִּכְתִיב ״לֹא יַחֲרֹךְ רְמִיָּה צֵידוֹ״? לֹא יִחְיֶה וְלֹא יַאֲרִיךְ יָמִים צַיָּיד הָרַמַּאי.

**William Davidson Edition - English:**
**Rav Sheizvi said in the name of Rabbi Elazar ben Azarya: What** is the meaning of that **which is written: “The slothful man [*remiyya*] will not roast [*yaḥarokh*] his prey”** (Proverbs 12:27)? **The deceitful [*harammai*] hunter,** i.e., one who tricks people into believing that he has acquired vast stores of knowledge by studying new material without reviewing that which he has already learned, **will not live [*yiḥye*] a long [*ya’arikh*] life.** According to this interpretation, *yaḥarokh* is a combination of the words *yiḥye* and *ya’arikh*.


###### Avodah Zarah 19a:17
[Avodah Zarah 19a:17](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:17)

וְרַב שֵׁשֶׁת אָמַר: ״צַיָּיד הָרַמַּאי יַחֲרוֹךְ״. כִּי אֲתָא רַב דִּימִי אָמַר: מָשָׁל לְאָדָם שֶׁצָּד צִפֳּרִין, אִם מְשַׁבֵּר כְּנָפֶיהָ שֶׁל רִאשׁוֹנָה — כּוּלָּם מִתְקַיְּימוֹת בְּיָדוֹ, וְאִם לָאו — אֵין מִתְקַיְּימוֹת בְּיָדוֹ.

**William Davidson Edition - English:**
**And Rav Sheshet says** that the verse means the opposite: **The cunning [*harammai*] hunter will roast** his prey to prevent it from escaping, i.e., he reads the verse as a rhetorical question: Will not the hunter roast? **When Rav Dimi came** from Eretz Yisrael to Babylonia, **he said: This is comparable to a person who is hunting birds; if he breaks the wings of the first** bird so that it will be unable to fly off, and he proceeds in this manner, **all of** his prey **will remain in his possession; but if not,** they **will not remain in his possession,** as each bird will fly off when the next is captured. In a similar fashion, a clever student reviews that which he learns, to ensure that he retains his knowledge.


###### Avodah Zarah 19a:18
[Avodah Zarah 19a:18](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:18)

״וְהָיָה כְּעֵץ שָׁתוּל עַל פַּלְגֵי מָיִם״, אָמְרִי דְּבֵי רַבִּי יַנַּאי: ״כְּעֵץ שָׁתוּל״ וְלֹא ״כְּעֵץ נָטוּעַ״, כׇּל הַלּוֹמֵד תּוֹרָה מֵרַב אֶחָד אֵינוֹ רוֹאֶה סִימַן בְּרָכָה לְעוֹלָם.

**William Davidson Edition - English:**
§ The Gemara returns to its interpretation of the first verses of Psalms. **“And he shall be like a tree planted [*shatul*] by streams of water”** (Psalms 1:3). The students of **the school of Rabbi Yannai say:** The verse states that a Torah scholar **is comparable to a tree** that has been uprooted from its original location and **replanted [*shatul*]** somewhere else. It does **not** say that he **is comparable to a tree that is planted [*natu’a*]** and remains in one place. This is teaching that **anyone who learns Torah from one teacher** alone **never sees a sign of blessing,** as it is necessary to acquire knowledge from many teachers.


###### Avodah Zarah 19a:19
[Avodah Zarah 19a:19](https://torahapp.org/share/book/Avodah%20Zarah/r/19a:19)

אֲמַר לְהוּ רַב חִסְדָּא לְרַבָּנַן: בָּעֵינָא דְּאֵימָא לְכוּ מִלְּתָא, וּמִסְתְּפֵינָא דְּשָׁבְקִיתוּ לִי וְאָזְלִיתוּ. כׇּל הַלּוֹמֵד תּוֹרָה מֵרַב אֶחָד — אֵינוֹ רוֹאֶה סִימַן בְּרָכָה לְעוֹלָם. שַׁבְקוּהּ וַאֲזוּל קַמֵּיהּ דְּרָבָא. אֲמַר לְהוּ: הָנֵי מִילֵּי סְבָרָא, אֲבָל גְּמָרָא מֵרַב אֶחָד עֲדִיף, כִּי הֵיכִי

**William Davidson Edition - English:**
**Rav Ḥisda said to the Sages** who were studying with him: **I wish to say something to you, but I am afraid that** then **you will leave me and go.** What did he wish to tell them? He wanted to say that **anyone who learns Torah from one teacher** alone **never sees a sign of blessing.** When the students heard this, they **did** in fact **leave him and went** to learn **from Rava.** Rav Ḥisda **said to them: That matter** applies only with regard to **reasoning,** i.e., in order to come up with sophisticated reasoning it is necessary to hear many different opinions. **But** with regard to the oral **tradition** itself, **it is preferable** to learn **from one teacher so that**