## Bava Metzia Daf 85a

###### Bava Metzia 85a:1
[Bava Metzia 85a:1](https://torahapp.org/share/book/Bava%20Metzia/r/85a:1)

וּבְנֵי בְתִירָה, וְיוֹנָתָן בֶּן שָׁאוּל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל – הָא דַּאֲמַרַן: בְּנֵי בְתִירָה, דְּאָמַר מָר הוֹשִׁיבוּהוּ בָּרֹאשׁ וּמִינּוּהוּ לְנָשִׂיא עֲלֵיהֶן. יוֹנָתָן בֶּן שָׁאוּל, דְּקָאָמַר לֵיהּ לְדָוִד: ״וְאַתָּה תִּמְלֹךְ עַל יִשְׂרָאֵל וַאֲנִי אֶהְיֶה לְּךָ לְמִשְׁנֶה״.

**William Davidson Edition - English:**
**the sons of Beteira; and Jonathan, son of Saul.** The Gemara discusses each case: The incident revealing the modesty of **Rabban Shimon ben Gamliel is that** which **we** just **said,** as he referred to himself modestly as a fox. **The sons of Beteira** were exceptionally modest, as they served in the position of *Nasi* and yet abdicated their positions in favor of Hillel when he emigrated from Babylonia to Eretz Yisrael. **As the Master said:** The sons of Beteira, upon recognizing that Hillel was a superior expert in *halakha*, **seated him at the head and appointed him *Nasi* over them** (see *Pesaḥim* 66a). **Jonathan, son of Saul,** was extremely modest, **as he said to David: “And you shall be king over Israel, and I shall be second to you”** (I Samuel 23:17), despite the fact that his father, Saul, was the current king.


###### Bava Metzia 85a:2
[Bava Metzia 85a:2](https://torahapp.org/share/book/Bava%20Metzia/r/85a:2)

מִמַּאי? דִּלְמָא יוֹנָתָן בֶּן שָׁאוּל דַּחֲזָא דִּגְרִיר עָלְמָא בָּתַר דָּוִד, בְּנֵי בְתִירָה נָמֵי דַּחֲזוֹ לְהִלֵּל דַּעֲדִיף מִינַּיְיהוּ, אֶלָּא רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וַדַּאי עִנְוְותָן הֲוָה.

**William Davidson Edition - English:**
The Gemara asks: **From where** do we know that the aforementioned men were truly modest? **Perhaps Jonathan, son of Saul,** relinquished his rights to the kingship not due to modesty, but **because he saw that the world,** i.e., the masses, were **drawn after David,** and he felt he had no other recourse. With regard to the **sons of Beteira also,** perhaps they abdicated only because they **saw that Hillel was greater than they,** as he was able to answer questions that they could not resolve. The Gemara adds: **But Rabban Shimon ben Gamliel certainly was** a truly **modest** individual.


###### Bava Metzia 85a:3
[Bava Metzia 85a:3](https://torahapp.org/share/book/Bava%20Metzia/r/85a:3)

אָמַר רַבִּי, חֲבִיבִין יִסּוּרִין. קַבֵּל עֲלֵיהּ תְּלֵיסַר שְׁנֵי: שֵׁית בִּצְמִירְתָּא, וּשְׁבַע (בְּצַפְרִנָא) [בְּצַפְדִּינָא], וְאָמְרִי לַהּ: שִׁבְעָה בִּצְמִירְתָּא, וְשֵׁית (בְּצַפְרִנָא).

**William Davidson Edition - English:**
§ The Gemara returns to the previous incident. When he heard that the greatness of Rabbi Elazar, son of Rabbi Shimon, was due to his suffering, **Rabbi** Yehuda HaNasi **said** to himself: **Afflictions are** evidently **precious. He accepted thirteen years** of afflictions **upon himself; six** years **of stones in the kidneys and seven** years **of scurvy [*bitzfarna*]. And some say** it was **seven** years **of stones in the kidneys and six** years **of scurvy.**


###### Bava Metzia 85a:4
[Bava Metzia 85a:4](https://torahapp.org/share/book/Bava%20Metzia/r/85a:4)

אַהוּרְיָירֵיהּ דְּבֵי רַבִּי הֲוָה עַתִּיר מִשַּׁבּוּר מַלְכָּא. כַּד הֲוָה רָמֵי כִּיסְתָּא לְחֵיוָתָא הֲוָה אָזֵיל קָלָא בִּתְלָתָא מִילֵּי. הֲוָה מְכַוֵּין דְּרָמֵי בְּהַהִיא שַׁעְתָּא דְּעָיֵיל רַבִּי לְבֵית הַכִּסֵּא, וַאֲפִילּוּ הָכִי (מ)עָבַר לֵיהּ קָלֵיהּ לְקָלַיְיהוּ וְשָׁמְעוּ לֵיהּ נָחוֹתֵי יַמָּא.

**William Davidson Edition - English:**
The Gemara relates: **The stableman [*ahuriyareih*] of the house of Rabbi** Yehuda HaNasi **was wealthier than King Shapur** of Persia, due to Rabbi Yehuda HaNasi’s abundant livestock. **When** the stableman **would place fodder before the livestock, the sound** of their lowing **would travel** the distance **of three *mil*. He would calculate** the right moment so **that** he would **place** the fodder before the animals **at** precisely **that time when Rabbi** Yehuda HaNasi **entered the latrine,** so that the lowing of the animals would drown out Rabbi Yehuda HaNasi’s screams of pain. **But even so,** Rabbi Yehuda HaNasi’s **voice** was so loud that it **overcame the sound of** the livestock, **and** even **sailors heard it** out at sea.


###### Bava Metzia 85a:5
[Bava Metzia 85a:5](https://torahapp.org/share/book/Bava%20Metzia/r/85a:5)

וַאֲפִילּוּ הָכִי, יִסּוּרֵי דְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן עֲדִיפִי מִדְּרַבִּי. דְּאִילּוּ רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן מֵאַהֲבָה בָּאוּ וּמֵאַהֲבָה הָלְכוּ. דְּרַבִּי, עַל יְדֵי מַעֲשֶׂה בָּאוּ וְעַל יְדֵי מַעֲשֶׂה הָלְכוּ.

**William Davidson Edition - English:**
The Gemara says: **But even so, the afflictions of Rabbi Elazar, son of Rabbi Shimon,** were **greater than** those **of Rabbi** Yehuda HaNasi. The reason is **that whereas** the afflictions of **Rabbi Elazar, son of Rabbi Shimon, came** upon him **out of love, and left** him **out of love,** i.e., they were solely the result of his own request, not because he deserved them, those **of Rabbi** Yehuda HaNasi **came** upon him **due to an incident and left** him **due to** another **incident.**


###### Bava Metzia 85a:6
[Bava Metzia 85a:6](https://torahapp.org/share/book/Bava%20Metzia/r/85a:6)

עַל יְדֵי מַעֲשֶׂה בָּאוּ מַאי הִיא – דְּהָהוּא עִגְלָא דַּהֲווֹ קָא מַמְטוּ לֵיהּ לִשְׁחִיטָה. אֲזַל תַּלְיֵאּ לְרֵישֵׁיהּ בְּכַנְפֵיהּ דְּרַבִּי וְקָא בָכֵי. אֲמַר לֵיהּ: זִיל, לְכָךְ נוֹצַרְתָּ. אָמְרִי הוֹאִיל וְלָא קָא מְרַחֵם – לֵיתוֹ עֲלֵיהּ יִסּוּרִין.

**William Davidson Edition - English:**
The Gemara stated that Rabbi Yehuda HaNasi’s suffering **came** upon him **due to an incident. What was that** incident that led to his suffering? The Gemara answers **that** there was **a certain calf that was being led to slaughter.** The calf **went and hung its head on the corner of Rabbi** Yehuda HaNasi’s garment **and was weeping.** Rabbi Yehuda HaNasi **said to it: Go,** as **you were created for this** purpose. It was **said** in Heaven: **Since he was not compassionate** toward the calf, **let afflictions come upon him.**


###### Bava Metzia 85a:7
[Bava Metzia 85a:7](https://torahapp.org/share/book/Bava%20Metzia/r/85a:7)

וְעַל יְדֵי מַעֲשֶׂה הָלְכוּ, יוֹמָא חַד הֲוָה קָא כָנְשָׁא אַמְּתֵיהּ דְּרַבִּי בֵּיתָא, הֲוָה שָׁדְיָא בְּנֵי כַּרְכּוּשְׁתָּא וְקָא כָנְשָׁא לְהוּ. אֲמַר לַהּ: שִׁבְקִינְהוּ, כְּתִיב: ״וְרַחֲמָיו עַל כׇּל מַעֲשָׂיו״, אֲמַרוּ: הוֹאִיל וּמְרַחֵם – נְרַחֵם עֲלֵיהּ.

**William Davidson Edition - English:**
The Gemara explains the statement: **And left** him **due to** another **incident. One day, the maidservant of Rabbi** Yehuda HaNasi **was sweeping** his **house. There were young weasels [*karkushta*] lying** about, **and she was** in the process of **sweeping them** out. Rabbi Yehuda HaNasi **said to her: Let them be,** as **it is written:** “The Lord is good to all; **and His mercies are over all His works”** (Psalms 145:9). **They said** in Heaven: **Since he was compassionate, we shall be compassionate on him,** and he was relieved of his suffering.


###### Bava Metzia 85a:8
[Bava Metzia 85a:8](https://torahapp.org/share/book/Bava%20Metzia/r/85a:8)

כּוּלְּהוּ שְׁנֵי יִסּוּרֵי דְּרַבִּי אֶלְעָזָר לָא שָׁכֵיב אִינִישׁ בְּלָא זִמְנֵיהּ. כּוּלְּהוּ שְׁנֵי יִסּוּרֵי דְּרַבִּי לָא אִיצְטְרִיךְ עָלְמָא לְמִיטְרָא. דְּאָמַר רַבָּה בַּר רַב שֵׁילָא: קְשֵׁי יוֹמָא דְמִיטְרָא כְּיוֹמָא דְּדִינָא. וְאָמַר אַמֵּימָר: אִי לָאו צְרִיךְ לְעָלְמָא – בָּעוּ רַבָּנַן רַחֲמֵי עֲלֵיהּ וּמְבַטְּלִי לֵיהּ. אֲפִילּוּ הָכִי, כִּי הֲווֹ עָקְרִי פּוּגְלָא מִמֵּשָׁרָא הֲוָה קָיְימָא בֵּירָא מַלְיָא מַיָּא.

**William Davidson Edition - English:**
The Gemara relates: During **all the years of the suffering of Rabbi Elazar,** son of Rabbi Shimon, **no one died prematurely,** as his afflictions atoned for the entire generation. During **all the years of the suffering of Rabbi** Yehuda HaNasi, **the world did not require** any **rain,** as the moisture of the dew was sufficient. **As Rabba bar Rav Sheila said: A day of rain is as difficult as a day of judgment,** due to the damage that storms and flooding can cause. **And Ameimar said: Were** it **not** for the fact **that** rain is **needed by people, the Sages would pray for mercy and annul it,** due to the nuisances of rain. And **even so,** despite the fact that there was no rain all those years, **when a radish was uprooted from its row** in the field, **there remained** in its place **a hole filled with water,** due to the moisture in the earth.


###### Bava Metzia 85a:9
[Bava Metzia 85a:9](https://torahapp.org/share/book/Bava%20Metzia/r/85a:9)

אִיקְּלַע רַבִּי לְאַתְרֵיהּ דְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, אָמַר לָהֶם: יֵשׁ לוֹ בֵּן לְאוֹתוֹ צַדִּיק? אָמְרוּ לוֹ: יֵשׁ לוֹ בֵּן. וְכׇל זוֹנָה שֶׁנִּשְׂכֶּרֶת בִּשְׁנַיִם שׂוֹכַרְתּוֹ בִּשְׁמֹנָה. אַתְיֵיהּ, אַסְמְכֵיהּ בְּרַבִּי וְאַשְׁלְמֵיהּ לְרַבִּי שִׁמְעוֹן בֶּן אִיסִי בֶּן לָקוֹנְיָא אֲחוּהָ דְּאִמֵּיהּ.

**William Davidson Edition - English:**
The Gemara continues discussing Rabbi Yehuda HaNasi’s relationship with Rabbi Elazar, son of Rabbi Shimon. Once **Rabbi** Yehuda HaNasi **arrived at the place of Rabbi Elazar, son of Rabbi Shimon. He said to** the locals: **Does that righteous person have a son? They said to him: He has a son** who is wayward, **and any prostitute who hires herself** out to others **for two** coins **hires him for eight,** due to his handsomeness. Upon hearing this report, Rabbi Yehuda HaNasi resolved to extricate Rabbi Elazar’s son from his plight. **He brought him** back with him, **ordained him as a rabbi, and gave him over to Rabbi Shimon ben Isi ben Lakonya,** the **brother of** the boy’s **mother,** to teach him Torah.


###### Bava Metzia 85a:10
[Bava Metzia 85a:10](https://torahapp.org/share/book/Bava%20Metzia/r/85a:10)

כֹּל יוֹמָא הֲוָה אָמַר: לְקִרְיָיתִי אֲנָא אָזֵיל. אֲמַר לֵיהּ: חַכִּים עָבְדוּ יָתָךְ, וְגוּלְּתָא דְּדַהֲבָא פָּרְסוּ עֲלָךְ, וְרַבִּי קָרוּ לָךְ, וְאַתְּ אָמְרַתְּ לְקִרְיָיתִי אֲנָא אָזֵיל! אֲמַר לֵיהּ: מוֹמֵי עֲזוּבָה דָּא. כִּי גְדַל אֲתָא יְתֵיב בִּמְתִיבְתָּא דְרַבִּי. שַׁמְעֵיהּ לְקָלֵיהּ, אָמַר: הָא קָלָא דָּמֵי לְקָלֵיהּ דְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן. אֲמַרוּ לֵיהּ: בְּרֵיהּ הוּא.

**William Davidson Edition - English:**
**Each day,** the boy **would say: I am going back to my town,** because it was difficult for him to study. Rabbi Shimon ben Isi ben Lakonya **said to him: You have been made wise, and a golden cloak has been spread over you** when you were ordained, **and you are called** by the title **Rabbi, and** yet **you say: I am going back to my town?** The boy **said to him: I vow [*momei*]** that **this** thought of leaving is now **abandoned,** i.e., I will stay and improve my ways. **When** the boy **matured** and became a Torah scholar, **he came and sat in the academy of Rabbi** Yehuda HaNasi. Rabbi Yehuda HaNasi **heard his voice and said: This voice is similar to the voice of Rabbi Elazar, son of Rabbi Shimon.** Those who were present **said to him: It is his son.**


###### Bava Metzia 85a:11
[Bava Metzia 85a:11](https://torahapp.org/share/book/Bava%20Metzia/r/85a:11)

קָרֵי עֲלֵיהּ: ״פְּרִי צַדִּיק עֵץ חַיִּים וְלֹקֵחַ נְפָשׁוֹת חָכָם״. ״פְּרִי צַדִּיק עֵץ חַיִּים״ – זֶה רַבִּי יוֹסֵי בְּרַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן. ״וְלֹקֵחַ נְפָשׁוֹת חָכָם״ – זֶה רַבִּי שִׁמְעוֹן בֶּן אִיסִי בֶּן לָקוֹנְיָא.

**William Davidson Edition - English:**
Rabbi Yehuda HaNasi **read** the verse **about him: “The fruit of the righteous is a tree of life; and he that is wise wins souls”** (Proverbs 11:30). The Gemara explains, with regard to the phrase **“the fruit of the righteous,”** that **this** is referring to **Rabbi Yosei, son of Rabbi Elazar, son of Rabbi Shimon,** who was the son of a righteous individual and became a great scholar in his own right. When the verse states: **“And he that is wise wins souls,” this** is referring to **Rabbi Shimon ben Isi ben Lakonya,** who successfully helped Rabbi Yosei reach his potential.


###### Bava Metzia 85a:12
[Bava Metzia 85a:12](https://torahapp.org/share/book/Bava%20Metzia/r/85a:12)

כִּי נָח נַפְשֵׁיהּ (אמטוהו) [אַמְטְיוּהּ] לִמְעָרְתָּא דַאֲבוּהּ. הֲוָה הָדְרָא לַהּ עַכְנָא לִמְעָרְתָּא. אֲמַר לֵיהּ: עַכְנָא עַכְנָא! פְּתַח פִּיךָ וְיִכָּנֵס בֵּן אֵצֶל אָבִיו. לָא פְּתַחָא לְהוּ. כִּסְבוּרִים הָעָם לוֹמַר שֶׁזֶּה גָּדוֹל מִזֶּה.

**William Davidson Edition - English:**
**When** this Rabbi Yosei **died, he was brought to his father’s cave** for burial. **A serpent encircled the** entrance of the **cave,** denying any access. Those present **said to it: Serpent, serpent! Open your mouth, so that a son may enter next to his father.** The serpent **did not open** its mouth **for them. The people** there **thought that** Rabbi Yosei was denied burial alongside his father because **this** one, Rabbi Elazar, son of Rabbi Shimon, was **greater than that** one, Rabbi Yosei.


###### Bava Metzia 85a:13
[Bava Metzia 85a:13](https://torahapp.org/share/book/Bava%20Metzia/r/85a:13)

יָצְתָה בַּת קוֹל וְאָמְרָה: לֹא מִפְּנֵי שֶׁזֶּה גָּדוֹל מִזֶּה, אֶלָּא זֶה הָיָה בְּצַעַר מְעָרָה, וְזֶה לֹא הָיָה בְּצַעַר מְעָרָה.

**William Davidson Edition - English:**
**A Divine Voice emerged and said:** It is **not because this one is greater than that one; rather,** it is because **this one,** Rabbi Elazar, **experienced the suffering of the cave, while that one,** i.e., Rabbi Yosei, **did not experience suffering of the cave.** Rabbi Elazar, son of Rabbi Shimon, suffered with his father for thirteen years in a cave while hiding from the Romans (see *Shabbat* 33b).


###### Bava Metzia 85a:14
[Bava Metzia 85a:14](https://torahapp.org/share/book/Bava%20Metzia/r/85a:14)

אִיקְּלַע רַבִּי לְאַתְרֵיהּ דְּרַבִּי טַרְפוֹן, אֲמַר לְהוּ: יֵשׁ לוֹ בֵּן לְאוֹתוֹ צַדִּיק שֶׁהָיָה מְקַפֵּחַ אֶת בָּנָיו? אָמְרוּ לוֹ: בֵּן אֵין לוֹ, בֵּן בַּת יֵשׁ לוֹ, וְכׇל זוֹנָה שֶׁנִּשְׂכֶּרֶת בִּשְׁנַיִם שׂוֹכַרְתּוֹ בִּשְׁמֹנָה.

**William Davidson Edition - English:**
The Gemara relates a similar incident: Once **Rabbi** Yehuda HaNasi **arrived at the place of Rabbi Tarfon. He said to** the townspeople: **Does that righteous person,** Rabbi Tarfon, **who would take an oath by the life of his children, have a son?** Rabbi Tarfon was wont to take oaths by the lives of his children (see *Oholot* 16:1). **They said to him: He does not have a son,** but **he has** a grandson, **a son** from **his daughter, and every prostitute** who is **hired for two** coins **hires him for eight.**


###### Bava Metzia 85a:15
[Bava Metzia 85a:15](https://torahapp.org/share/book/Bava%20Metzia/r/85a:15)

אַתְיוּהּ לְקַמֵּיהּ, אֲמַר לֵיהּ: אִי הָדְרַתְּ בָּךְ – יָהֵיבְנָא לָךְ בַּרְתַּאי. הֲדַר בֵּיהּ. אִיכָּא דְּאָמְרִי: נַסְבַהּ וְגָירְשַׁהּ. אִיכָּא דְאָמְרִי: לָא נַסְבַהּ כְּלָל, כְּדֵי שֶׁלֹּא יֹאמְרוּ בִּשְׁבִיל זוֹ חָזַר זֶה.

**William Davidson Edition - English:**
The townspeople **brought** Rabbi Tarfon’s grandson **before** Rabbi Yehuda HaNasi, who **said to him: If you repent** from your evil ways, **I will give you my daughter** in marriage. **He repented** and became a righteous individual. **There are** those **who say** that **he married** Rabbi Yehuda HaNasi’s daughter **and** subsequently **divorced her. There are** those **who say** that **he did not marry her at all, so that it would not be said** about him: It was **for the sake of that** woman that **this** man **repented.**


###### Bava Metzia 85a:16
[Bava Metzia 85a:16](https://torahapp.org/share/book/Bava%20Metzia/r/85a:16)

וּלְמָה לֵיהּ כּוּלֵּי הַאי, דְּאָמַר רַב יְהוּדָה אָמַר רַב, וְאָמְרִי לַהּ אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן, וְאָמְרִי לַהּ אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: כׇּל הַמְלַמֵּד אֶת בֶּן חֲבֵירוֹ תּוֹרָה זוֹכֶה וְיוֹשֵׁב בִּישִׁיבָה שֶׁל מַעְלָה, שֶׁנֶּאֱמַר: ״אִם תָּשׁוּב וַאֲשִׁיבְךָ לְפָנַי תַּעֲמֹד״.

**William Davidson Edition - English:**
§ The Gemara asks: **And why** did Rabbi Yehuda HaNasi exert himself **so much** to save these wayward sons? The Gemara answers: It is because of **that** which **Rav Yehuda says** that **Rav says, and some say** that which **Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says, and some say** that which **Rabbi Shmuel bar Naḥmani says** that **Rabbi Yonatan says: Anyone who teaches Torah to the son of another merits to sit** and study **in the heavenly academy, as it is stated:** “Therefore so says the Lord: **If you return, and I bring you back, you shall stand before Me”** (Jeremiah 15:19). This verse, which is addressed to Jeremiah, indicates that if he is able to cause the Jewish people to return to God, he himself will be brought to stand before God.


###### Bava Metzia 85a:17
[Bava Metzia 85a:17](https://torahapp.org/share/book/Bava%20Metzia/r/85a:17)

וְכׇל הַמְלַמֵּד אֶת בֶּן עַם הָאָרֶץ תּוֹרָה – אֲפִילּוּ הַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹזֵר גְּזֵירָה, מְבַטְּלָהּ בִּשְׁבִילוֹ, שֶׁנֶּאֱמַר: ״וְאִם תּוֹצִיא יָקָר מִזּוֹלֵל כְּפִי תִהְיֶה״.

**William Davidson Edition - English:**
**And anyone who teaches Torah to the son of an ignoramus** achieves such an exalted status that **even if the Holy One, Blessed be He,** were to **issue** a harsh **decree, He** may **nullify it for his sake, as it is stated** in the continuation of the verse: **“And if you bring forth the precious out of the worthless, you shall be as My mouth,”** i.e., you will be like the mouth of God that can rescind a decree.


###### Bava Metzia 85a:18
[Bava Metzia 85a:18](https://torahapp.org/share/book/Bava%20Metzia/r/85a:18)

אָמַר רַבִּי פַּרְנָךְ אָמַר רַבִּי יוֹחָנָן: כׇּל שֶׁהוּא תַּלְמִיד חָכָם, וּבְנוֹ תַּלְמִיד חָכָם וּבֶן בְּנוֹ תַּלְמִיד חָכָם – שׁוּב אֵין תּוֹרָה פּוֹסֶקֶת מִזַּרְעוֹ לְעוֹלָם, שֶׁנֶּאֱמַר: ״וַאֲנִי זֹאת בְּרִיתִי וְגוֹ׳ לֹא יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ אָמַר ה׳ מֵעַתָּה וְעַד עוֹלָם״.

**William Davidson Edition - English:**
The Gemara relates other statements pertaining to Torah scholars and their descendants. **Rabbi Parnakh says** that **Rabbi Yoḥanan says:** With regard to **anyone who is a Torah scholar, and whose son** is **a Torah scholar, and whose grandson** is **a Torah scholar, the Torah will never again cease from his descendants, as it is stated: “And as for Me, this is My covenant…**My spirit that is upon you, and My words which I have put in your mouth, **shall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seed’s seed, says the Lord, from now and forever”** (Isaiah 59:21).


###### Bava Metzia 85a:19
[Bava Metzia 85a:19](https://torahapp.org/share/book/Bava%20Metzia/r/85a:19)

מַאי ״אָמַר ה׳״? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֲנִי עָרֵב לְךָ בְּדָבָר זֶה. מַאי ״מֵעַתָּה וְעַד עוֹלָם״? אָמַר רַבִּי יִרְמְיָה: מִכָּאן וְאֵילָךְ תּוֹרָה מְחַזֶּרֶת עַל אַכְסַנְיָא שֶׁלָּהּ.

**William Davidson Edition - English:**
The Gemara asks: **What** is the significance of the phrase **“says the Lord”?** The Gemara answers that **the Holy One, Blessed be He, said: I am your guarantor in this matter.** The Gemara asks: **What** is the meaning of the phrase **“from now and forever”?** The verse mentioned only three generations. **Rabbi Yirmeya says:** The verse means that **from this** point **forward,** after three generations, **the Torah returns to its lodging,** i.e., the Torah is now ingrained in the family.


###### Bava Metzia 85a:20
[Bava Metzia 85a:20](https://torahapp.org/share/book/Bava%20Metzia/r/85a:20)

רַב יוֹסֵף יְתֵיב אַרְבְּעִין תַּעֲנִיָּתָא, וְאַקְרְיוּהּ ״לֹא יָמוּשׁוּ מִפִּיךָ״. יְתֵיב אַרְבָּעִים תַּעֲנִיָּתָא אַחֲרִינֵי, וְאַקְרְיוּהוּ ״לֹא יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ״. יְתֵיב (מְאָה) [אַרְבְּעִין] תַּעֲנִיָּתָא אַחְרָינְיָאתָא, וְאַקְרְיוּהּ ״לֹא יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ״. אָמַר: מִכָּאן וְאֵילָךְ לָא צְרִיכְנָא – תּוֹרָה מְחַזֶּרֶת עַל אַכְסַנְיָא שֶׁלָּהּ.

**William Davidson Edition - English:**
The Gemara relates that **Rav Yosef fasted forty fasts** so that the Torah would become ingrained in his family, **and he was read** the verse in a dream: “My words…**shall not depart out of your mouth.” He fasted an additional forty fasts and he was read: “Shall not depart out of your mouth, nor out of the mouth of your seed.” He fasted an additional one hundred fasts.** In a dream, **he came and was read** the conclusion of the verse: **“Shall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seed’s seed.” He said: From this** point **forward I do not need** to fast anymore, as I am now assured that the **Torah** will **return to its lodging.**


###### Bava Metzia 85a:21
[Bava Metzia 85a:21](https://torahapp.org/share/book/Bava%20Metzia/r/85a:21)

רַבִּי זֵירָא כִּי סְלֵיק לְאַרְעָא דְיִשְׂרָאֵל יָתֵיב מְאָה תַּעֲנִיָּתָא דְּלִשְׁתַּכַּח תַּלְמוּדָא בַּבְלָאָה מִינֵּיהּ, כִּי הֵיכִי דְּלָא נִטְרְדֵיהּ. יְתֵיב מְאָה אַחְרָנְיָתָא דְּלָא לִשְׁכּוֹב רַבִּי אֶלְעָזָר בִּשְׁנֵיהּ, וְנָפְלִין עִילָּוֵיהּ מִילֵּי דְצִבּוּרָא. וִיתֵיב מְאָה אַחֲרִינֵי, דְּלָא נִשְׁלוֹט בֵּיהּ נוּרָא דְגֵיהִנָּם.

**William Davidson Edition - English:**
The Gemara relates a similar occurrence: **When Rabbi Zeira ascended** from Babylonia **to Eretz Yisrael, he fasted one hundred fasts so that he** would **forget the Babylonian** method of studying **Gemara, so that it would not hinder him** from adapting to the unique style of study prevalent in Eretz Yisrael. **He fasted an additional one hundred** fasts so **that Rabbi Elazar,** ben Pedat, would **not die during his lifetime,** which would have caused the burden of **communal matters** to fall **upon him.** As dean of the Torah academy, Rabbi Elazar ben Pedat was in charge of all public affairs, leaving Rabbi Zeira unencumbered to study Torah. Rabbi Zeira **fasted an additional one hundred** fasts **so that the fire of Gehenna** should **not affect him.**


###### Bava Metzia 85a:22
[Bava Metzia 85a:22](https://torahapp.org/share/book/Bava%20Metzia/r/85a:22)

כֹּל תְּלָתִין יוֹמֵי הֲוָה בָּדֵיק נַפְשֵׁיהּ: שְׁגַר תַּנּוּרָא סְלֵיק וִיתֵיב בְּגַוֵּיהּ וְלָא הֲוָה שָׁלְטָא בֵּיהּ נוּרָא. יוֹמָא חַד יְהַבוּ בֵּיהּ רַבָּנַן עֵינָא וְאִיחֲרַכוּ שָׁקֵיהּ, וּקְרוֹ לֵיהּ ״קָטִין חֲרִיךְ שָׁקֵיהּ״.

**William Davidson Edition - English:**
The Gemara relates with regard to Rabbi Zeira: **Every thirty days, he would examine himself** to ascertain if he remained on his exalted level. He would **ignite an oven, climb in, and sit inside it, and the fire would not affect him. One day, the Sages gave him the** evil **eye,** i.e., they were envious of him, **and his legs became singed** in the fire. **And** from then on **they referred to him** as: The **short one with singed legs.**


###### Bava Metzia 85a:23
[Bava Metzia 85a:23](https://torahapp.org/share/book/Bava%20Metzia/r/85a:23)

אָמַר רַב יְהוּדָה אָמַר רַב: מַאי דִּכְתִיב ״מִי הָאִישׁ הֶחָכָם וְיָבֵן אֶת זֹאת וַאֲשֶׁר דִּבֶּר פִּי ה׳ אֵלָיו וְיַגִּדָהּ עַל מָה אָבְדָה הָאָרֶץ״, דָּבָר זֶה

**William Davidson Edition - English:**
§ The Gemara discusses the topic of the acquisition of Torah knowledge. **Rav Yehuda says** that **Rav says: What** is the meaning of that **which is written: “Who is the wise man, that he may understand this? And who is he to whom the mouth of the Lord has spoken, that he may declare it? Why has the land been lost** and laid waste like a wilderness, so that none passes through?” (Jeremiah 9:11). **This matter,** i.e., the question: Why has the land been lost,