## Berakhot Daf 63b

###### Berakhot 63b:1
[Berakhot 63b:1](https://torahapp.org/share/book/Berakhot/r/63b:1)

וְאִמְרוּ לְאַחֵינוּ שֶׁבַּגּוֹלָה: אִם שׁוֹמְעִין — מוּטָב, וְאִם לָאו, יַעֲלוּ לְהַר, אֲחִיָּה יִבְנֶה מִזְבֵּחַ, חֲנַנְיָה יְנַגֵּן בְּכִנּוֹר, וְיִכְפְּרוּ כּוּלָּם, וְיֹאמְרוּ אֵין לָהֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And** in order to underscore this, **tell our brethren in exile: If they obey** the Sages of Eretz Yisrael to excommunicate Ḥanina, **fine; and if** they do **not** obey us, it is as if they are seceding from the Jewish people. **They should climb a mountain; Aḥiya,** one of the leaders of the Babylonian Jewish community, **will build an altar, Ḥananya,** son of Rabbi Yehoshua’s brother, who was a Levite, **will play the lute, and all will** proclaim **heresy and say that they have no portion in the God of Israel.**


###### Berakhot 63b:2
[Berakhot 63b:2](https://torahapp.org/share/book/Berakhot/r/63b:2)

מִיָּד גָּעוּ כׇּל הָעָם בִּבְכִיָּה וְאָמְרוּ: חַס וְשָׁלוֹם, יֵשׁ לָנוּ חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
This message had a profound impact on the people, and **immediately the entire nation burst into tears, saying: God forbid. We do have a portion in the God of Israel.** They reconsidered their plans to establish Babylonia as the center of the Jewish people.


###### Berakhot 63b:3
[Berakhot 63b:3](https://torahapp.org/share/book/Berakhot/r/63b:3)

וְכׇל כָּךְ לָמָּה? מִשּׁוּם שֶׁנֶּאֱמַר: ״כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר ה׳ מִירוּשָׁלָיִם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Why** did the Sages of Eretz Yisrael go **to that extent** to stop Ḥanina? The Gemara answers: **Because it is stated: “For out of Zion shall go forth the Torah, and the word of the Lord from Jerusalem”** (Isaiah 2:3).


###### Berakhot 63b:4
[Berakhot 63b:4](https://torahapp.org/share/book/Berakhot/r/63b:4)

בִּשְׁלָמָא הוּא מְטַהֵר, וְהֵם מְטַמְּאִין — לְחוּמְרָא. אֶלָּא הוּא מְטַמֵּא וְהֵם מְטַהֲרִין, הֵיכִי הָוֵי? וְהָא תַּנְיָא: חָכָם שֶׁטִּמֵּא — אֵין חֲבֵרוֹ רַשַּׁאי לְטַהֵר, אָסַר — אֵין חֲבֵרוֹ רַשַּׁאי לְהַתִּיר! קָסָבְרִי כִּי הֵיכִי דְּלָא נִגָּרְרוּ בָּתְרֵיהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara considers the details of this event: **Granted,** Ḥanina would rule an item **pure and** the Sages from Eretz Yisrael would rule it **impure;** they ruled **stringently. But** in a case where **he** ruled an item **impure and they** ruled it **pure, what are** the circumstances? How could they rule pure that which he ruled impure? **Was it not taught** in a *baraita*: **If a Sage** ruled an item **impure, his colleague is not permitted** to rule it **pure;** if he **prohibited** it, **his colleague may not permit** it? The Gemara explains: **They held** that they must do so in this case, **so that people would not be drawn after him;** due to the exigencies of the time they overturned his rulings.


###### Berakhot 63b:5
[Berakhot 63b:5](https://torahapp.org/share/book/Berakhot/r/63b:5)

תָּנוּ רַבָּנַן כְּשֶׁנִּכְנְסוּ רַבּוֹתֵינוּ לַכֶּרֶם בְּיַבְנֶה, הָיוּ שָׁם רַבִּי יְהוּדָה וְרַבִּי יוֹסֵי וְרַבִּי נְחֶמְיָה וְרַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי. פָּתְחוּ כּוּלָּם בִּכְבוֹד אַכְסַנְיָא וְדָרְשׁוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught: When our Rabbis,** the Sages of the Mishna, **entered the vineyard,** the academy, **in Yavne, Rabbi Yehuda, Rabbi Yosei, Rabbi Neḥemya, and Rabbi Eliezer, son of Rabbi Yosei HaGelili, were there** presiding over the Sages. **They all began** to speak **in honor of** their **hosts,** the local population hosting them and their students as guests, **and they taught.**


###### Berakhot 63b:6
[Berakhot 63b:6](https://torahapp.org/share/book/Berakhot/r/63b:6)

פָּתַח רַבִּי יְהוּדָה רֹאשׁ הַמְדַבְּרִים בְּכָל מָקוֹם בִּכְבוֹד תּוֹרָה, וְדָרַשׁ: ״וּמֹשֶׁה יִקַּח אֶת הָאֹהֶל וְנָטָה לוֹ מִחוּץ לַמַּחֲנֶה״. וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר: וּמָה אֲרוֹן ה׳ שֶׁלֹּא הָיָה מְרוּחָק אֶלָּא שְׁנֵים עָשָׂר מִיל אָמְרָה תּוֹרָה ״וְהָיָה כׇּל מְבַקֵּשׁ ה׳ יֵצֵא אֶל אֹהֶל מוֹעֵד״ — תַּלְמִידֵי חֲכָמִים שֶׁהוֹלְכִים מֵעִיר לָעִיר וּמִמְּדִינָה לִמְדִינָה לִלְמוֹד תּוֹרָה, עַל אַחַת כַּמָּה וְכַמָּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Yehuda, head of the speakers in every place, opened** his speech **in honor of Torah, and taught:** It is stated: **“Now Moses used to take the tent and pitch it outside the camp,** far off from the camp; and he called it the Tent of Meeting. And it came to pass, that every seeker of God went out unto the Tent of Meeting, which was outside the camp” (Exodus 33:7). He said: **Isn’t this an *a fortiori* inference? Just as the Torah says** of **the ark of God, which was only twelve *mil* from the camp: “Every seeker of God went out unto the Tent of Meeting”; all the more so** should **Torah scholars,** who wander great distances and **go from city to city and country to country to study Torah,** be called seekers of God.


###### Berakhot 63b:7
[Berakhot 63b:7](https://torahapp.org/share/book/Berakhot/r/63b:7)

״וְדִבֶּר ה׳ אֶל מֹשֶׁה פָּנִים אֶל פָּנִים״, אָמַר רַבִּי יִצְחָק: אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: מֹשֶׁה, אֲנִי וְאַתָּה נַסְבִּיר פָּנִים בַּהֲלָכָה. אִיכָּא דְּאָמְרִי כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: כְּשֵׁם שֶׁאֲנִי הִסְבַּרְתִּי לְךָ פָּנִים, כָּךְ אַתָּה הַסְבֵּר פָּנִים לְיִשְׂרָאֵל, וְהַחֲזֵר הָאֹהֶל לִמְקוֹמוֹ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara continues: It is stated: **“And the Lord spoke unto Moses, face to face”** (Exodus 33:11). **Rabbi Yitzḥak said: The Holy One, Blessed be He, said to Moses: Moses, you and I will show cheerful faces in** the study of ***halakha*** to those who come to study. **Some say** that **the Holy One, Blessed be He, told Moses: Just as I showed you a cheerful face, so too you will show Israel a cheerful face and restore the tent to its place** in the camp.


###### Berakhot 63b:8
[Berakhot 63b:8](https://torahapp.org/share/book/Berakhot/r/63b:8)

״וְשָׁב אֶל הַמַּחֲנֶה״ וְגוֹ׳, אָמַר רַבִּי אֲבָהוּ: אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: עַכְשָׁיו יֹאמְרוּ הָרַב בְּכַעַס וְתַלְמִיד בְּכַעַס, יִשְׂרָאֵל מַה תְּהֵא עֲלֵיהֶם? אִם אַתָּה מַחֲזִיר הָאֹהֶל לִמְקוֹמוֹ — מוּטָב, וְאִם לָאו — יְהוֹשֻׁעַ בִּן נוּן תַּלְמִידְךָ מְשָׁרֵת תַּחְתֶּיךָ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
It is said: **“And he would return into the camp;** but his minister, Joshua bin-Nun, a young man, departed not out of the Tent” (Exodus 33:11). **Rabbi Abbahu said: The Holy One, Blessed be He, told Moses: Now,** they will say: **The Master,** God, **is angry and** the **student,** Moses, is also **angry, and what will happen to Israel?** Rather, you must restore the tent to its place among the people. **If you restore the tent to its place, fine; and if not, Joshua bin-Nun, your student,** will **serve** as Israel’s leader **in your place.**


###### Berakhot 63b:9
[Berakhot 63b:9](https://torahapp.org/share/book/Berakhot/r/63b:9)

וְהַיְינוּ דִּכְתִיב: ״וְשָׁב אֶל הַמַּחֲנֶה״. אָמַר רָבָא: אַף עַל פִּי כֵן, לֹא יָצָא הַדָּבָר לְבַטָּלָה. שֶׁנֶּאֱמַר: ״וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And that is what is written: “And he would return into the camp;** but his minister, Joshua bin-Nun, a young man, departed not out of the Tent.” **Rava said: Nevertheless,** though Moses obeyed and restored the tent, **the statement** written with regard to the role of Joshua **was not uttered for naught.** Joshua bin-Nun remained as deputy to Moses, and ultimately served in his place, as it is stated: **“But his minister, Joshua bin-Nun, a young man, departed not out of the Tent.”**


###### Berakhot 63b:10
[Berakhot 63b:10](https://torahapp.org/share/book/Berakhot/r/63b:10)

וְעוֹד פָּתַח רַבִּי יְהוּדָה בִּכְבוֹד תּוֹרָה וְדָרַשׁ: ״הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל הַיּוֹם הַזֶּה נִהְיֵיתָ לְעָם״, וְכִי אוֹתוֹ הַיּוֹם נִתְּנָה תּוֹרָה לְיִשְׂרָאֵל? וַהֲלֹא אוֹתוֹ יוֹם סוֹף אַרְבָּעִים שָׁנָה הָיָה! אֶלָּא לְלַמֶּדְךָ שֶׁחֲבִיבָה תּוֹרָה עַל לוֹמְדֶיהָ בְּכָל יוֹם וָיוֹם כַּיּוֹם שֶׁנִּתְּנָה מֵהַר סִינַי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rabbi Yehuda again began** to speak **in honor of Torah and taught:** When Moses took leave of Israel on his last day in this world, he said: **“Keep silence [*hasket*] and hear, Israel; this day you have become a people** unto the Lord your God” (Deuteronomy 27:9). This is surprising: **Was the Torah given to Israel on that day? Wasn’t that day at the end of forty years** since the Torah was given? **Rather,** it comes **to teach that each and every day the Torah is as dear to those who study it, as** it was **on the day it was given from Mount Sinai.**


###### Berakhot 63b:11
[Berakhot 63b:11](https://torahapp.org/share/book/Berakhot/r/63b:11)

אָמַר רַבִּי תַּנְחוּם בְּרֵיהּ דְּרַבִּי חִיָּיא אִישׁ כְּפַר עַכּוֹ: תֵּדַע — שֶׁהֲרֵי אָדָם קוֹרֵא קְרִיאַת שְׁמַע שַׁחֲרִית וְעַרְבִית, וְעֶרֶב אֶחָד אֵינוֹ קוֹרֵא — דּוֹמֶה כְּמִי שֶׁלֹּא קָרָא קְרִיאַת שְׁמַע מֵעוֹלָם.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Tanḥum, son of Rabbi Ḥiyya, of the village of Akko, said: Know** that the Torah is indeed beloved, **as one who recites *Shema*, morning and evening,** for his entire life, and **does not recite it one evening, it is as if he never recited *Shema*.** He cannot compensate for what he missed.


###### Berakhot 63b:12
[Berakhot 63b:12](https://torahapp.org/share/book/Berakhot/r/63b:12)

״הַסְכֵּת״ — עֲשׂוּ כִּתּוֹת כִּתּוֹת וְעִסְקוּ בַּתּוֹרָה. לְפִי שֶׁאֵין הַתּוֹרָה נִקְנֵית אֶלָּא בַּחֲבוּרָה. כִּדְרַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא, דְּאָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: מַאי דִּכְתִיב ״חֶרֶב אֶל הַבַּדִּים וְנֹאָלוּ״ — חֶרֶב עַל שׂוֹנְאֵיהֶם שֶׁל תַּלְמִידֵי חֲכָמִים שֶׁיּוֹשְׁבִים בַּד בְּבַד וְעוֹסְקִים בַּתּוֹרָה. וְלֹא עוֹד, אֶלָּא שֶׁמִּטַּפְּשִׁים, כְּתִיב הָכָא ״וְנֹאָלוּ״, וּכְתִיב הָתָם ״אֲשֶׁר נוֹאַלְנוּ״. וְלֹא עוֹד, אֶלָּא שֶׁחוֹטְאִים, שֶׁנֶּאֱמַר ״וַאֲשֶׁר חָטָאנוּ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara interprets the word ***hasket*** in this verse homiletically, as an acronym of the words *as*, make, and *kat*, group. **Form [*asu*] many groups [*kitot*] and study Torah, for the Torah is only acquired** through study **in a group.** This is **in accordance with** the opinion of **Rabbi Yosei, son of Rabbi Ḥanina; as Rabbi Yosei, son of Rabbi Ḥanina, said: What is** the meaning of **that which is written: “A sword is upon the boasters [*habaddim*], and they shall become fools [*noalu*]”** (Jeremiah 50:36)? This verse can be interpreted homiletically: **A sword upon the enemies of Torah scholars,** a euphemism for the Torah scholars themselves, **who sit alone [*bad bevad*] and study Torah. And furthermore,** those who study alone **grow foolish, as it is written here, *noalu*, and elsewhere it is written** that after Miriam was afflicted with leprosy, Aaron told Moses: **“For that we have done foolishly [*noalnu*]”** (Numbers 12:11). **And furthermore, they sin** due to that ignorance, **as** at the end of that same verse **it is stated:** “For that we have done foolishly, **and for that we have sinned.”**


###### Berakhot 63b:13
[Berakhot 63b:13](https://torahapp.org/share/book/Berakhot/r/63b:13)

אִיבָּעֵית אֵימָא מֵהָכָא: ״נוֹאֲלוּ שָׂרֵי צֹעַן״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**If you wish, say** instead that it is derived **from here: “The princes of Tzoan are become fools [*noalu*]”** (Isaiah 19:13).


###### Berakhot 63b:14
[Berakhot 63b:14](https://torahapp.org/share/book/Berakhot/r/63b:14)

דָּבָר אַחֵר: ״הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל״ — כַּתְּתוּ עַצְמְכֶם עַל דִּבְרֵי תוֹרָה. כִּדְאָמַר רֵישׁ לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ: מִנַּיִן שֶׁאֵין דִּבְרֵי תוֹרָה מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עָלֶיהָ — שֶׁנֶּאֱמַר: ״זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara offers **an alternative** explanation of this verse: **“Keep silence [*hasket*] and hear, Israel”; break [*kattetu*] yourselves over words of the Torah.** This is **in accordance with** the opinion of **Reish Lakish, as Reish Lakish said: From where** is it derived **that matters of Torah are only retained by one who kills himself over it? As it is stated: “This is the Torah: When one dies in a tent”** (Numbers 19:14); true Torah study demands the total devotion of one who is willing to dedicate his life in the tent of Torah.


###### Berakhot 63b:15
[Berakhot 63b:15](https://torahapp.org/share/book/Berakhot/r/63b:15)

דָּבָר אַחֵר: ״הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל״ — הַס, וְאַחַר כָּךְ כַּתֵּת. כִּדְרָבָא, דְּאָמַר רָבָא: לְעוֹלָם יִלְמוֹד אָדָם תּוֹרָה, וְאַחַר כָּךְ יֶהֱגֶה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara offers yet another **alternative explanation** of this verse: **“Keep silence [*hasket*] and hear, Israel”;** first **be silent [*has*]** and listen and **then** study intensively in order to **analyze [*kattet*]** and clarify the details. This is **in accordance with** the opinion of **Rava, as Rava said: One must always study Torah** and gain expertise in it, **and** only **then analyze** and delve into it.


###### Berakhot 63b:16
[Berakhot 63b:16](https://torahapp.org/share/book/Berakhot/r/63b:16)

אָמְרִי דְּבֵי רַבִּי יַנַּאי: מַאי דִּכְתִיב ״כִּי מִיץ חָלָב יוֹצִיא חֶמְאָה וּמִיץ אַף יוֹצִיא דָם וּמִיץ אַפַּיִם יוֹצִיא רִיב״?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**In the school of Rabbi Yannai they said: What is** the meaning of **that which is written: “For the churning of milk brings forth curd, and the wringing of the nose [*af*] brings forth blood, so the forcing of wrath [*appayim*] brings forth strife”** (Proverbs 30:33)?


###### Berakhot 63b:17
[Berakhot 63b:17](https://torahapp.org/share/book/Berakhot/r/63b:17)

בְּמִי אַתָּה מוֹצֵא חֶמְאָה שֶׁל תּוֹרָה — בְּמִי שֶׁמֵּקִיא חָלָב שֶׁיָּנַק מִשְׁדֵּי אִמּוֹ עָלֶיהָ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to the beginning of the verse: For the churning of milk brings forth curd; **in whom do you find the cream of Torah? With one who spits out the milk that he nursed from his mother’s breasts over it;** one who struggles with all his might to study Torah.


###### Berakhot 63b:18
[Berakhot 63b:18](https://torahapp.org/share/book/Berakhot/r/63b:18)

״וּמִיץ אַף יוֹצִיא דָם״ — כׇּל תַּלְמִיד שֶׁכּוֹעֵס עָלָיו רַבּוֹ פַּעַם רִאשׁוֹנָה וְשׁוֹתֵק — זוֹכֶה לְהַבְחִין בֵּין דָּם טָמֵא לְדָם טָהוֹר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to: **And the wringing of the nose brings forth blood, any student whose rabbi is angry [*af*] with him the first time and he is silent** and does not react, **will merit** to be able **to distinguish between blood that is ritually impure and blood that is ritually pure.**


###### Berakhot 63b:19
[Berakhot 63b:19](https://torahapp.org/share/book/Berakhot/r/63b:19)

״וּמִיץ אַפַּיִם יוֹצִיא רִיב״ — כׇּל תַּלְמִיד שֶׁכּוֹעֵס עָלָיו רַבּוֹ פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה וְשׁוֹתֵק — זוֹכֶה לְהַבְחִין בֵּין דִּינֵי מָמוֹנוֹת לְדִינֵי נְפָשׁוֹת. דִּתְנַן, רַבִּי יִשְׁמָעֵאל אוֹמֵר: הָרוֹצֶה שֶׁיִּתְחַכֵּם — יַעֲסוֹק בְּדִינֵי מָמוֹנוֹת, שֶׁאֵין לָךְ מִקְצוֹעַ בַּתּוֹרָה יוֹתֵר מֵהֶן, שֶׁהֵן כְּמַעְיָן נוֹבֵעַ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
As for: **And the forcing of wrath [*appayim*] brings forth strife; any student whose rabbi is angry with him for the first and second times,** *appayim* being the plural of *af*, **and he is silent, merits to distinguish between monetary cases,** strife, **and capital cases,** as that is the highest level of learning. **As we learned** in a mishna: **Rabbi Yishmael says: One who seeks to become wise should engage in monetary laws, as there is no greater discipline in Torah, as they are like a flowing well** in which innovations constantly spring forth.


###### Berakhot 63b:20
[Berakhot 63b:20](https://torahapp.org/share/book/Berakhot/r/63b:20)

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי: מַאי דִּכְתִיב ״אִם נָבַלְתָּ בְהִתְנַשֵּׂא וְאִם זַמּוֹתָ יָד לְפֶה״ — כׇּל הַמְנַבֵּל עַצְמוֹ עַל דִּבְרֵי תוֹרָה — סוֹפוֹ לְהִתְנַשֵּׂא. וְאִם זָמַם — יָד לְפֶה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Similarly, **Rabbi Shmuel bar Naḥmani said: What is** the meaning of **that which is written: “If you have done foolishly in lifting up yourself, or if you have planned devices [*zamota*], lay your hand over your mouth”** (Proverbs 30:32)? **Anyone who abases himself over matters of Torah,** asking questions despite the shame he feels for his ignorance, **will ultimately be exalted. And if he muzzles [*zamam*] himself** due to embarrassment, he will end up with his **hand over** his **mouth,** unable to answer.


###### Berakhot 63b:21
[Berakhot 63b:21](https://torahapp.org/share/book/Berakhot/r/63b:21)

פָּתַח רַבִּי נְחֶמְיָה בִּכְבוֹד אַכְסַנְיָא וְדָרַשׁ: מַאי דִּכְתִיב ״וַיֹּאמֶר שָׁאוּל אֶל הַקֵּינִי לְכוּ סֻּרוּ רְדוּ מִתּוֹךְ עֲמָלֵקִי פֶּן אוֹסִפְךָ עִמּוֹ וְאַתָּה עָשִׂיתָה חֶסֶד עִם כׇּל בְּנֵי יִשְׂרָאֵל״? וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר: וּמָה יִתְרוֹ שֶׁלֹּא קֵרַב אֶת מֹשֶׁה אֶלָּא לִכְבוֹד עַצְמוֹ — כָּךְ, הַמְאָרֵחַ תַּלְמִיד חָכָם בְּתוֹךְ בֵּיתוֹ, וּמַאֲכִילוֹ וּמַשְׁקֵהוּ וּמְהַנֵּהוּ מִנְּכָסָיו — עַל אַחַת כַּמָּה וְכַמָּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara returns to the homilies offered by the Sages in the vineyard of Yavne. **Rabbi Neḥemya began** to speak **in honor of the hosts and taught: What is** the meaning of **that which is written: “And Saul said unto the Kenites: Go, depart, get you down from among the Amalekites lest I destroy you with them, for you showed kindness to all the Children of Israel when they came up out of Egypt”** (I Samuel 15:6)? **Isn’t this an *a fortiori* inference: Just as Jethro,** the forbearer of the Kenite tribe, who **only befriended Moses for his own honor,** is treated **in this way** and rewarded that his merit would protect his descendants; **all the more so** should **one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions,** be rewarded with that protection.


###### Berakhot 63b:22
[Berakhot 63b:22](https://torahapp.org/share/book/Berakhot/r/63b:22)

פָּתַח רַבִּי יוֹסֵי בִּכְבוֹד אַכְסַנְיָא וְדָרַשׁ: ״לֹא תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא תְתַעֵב מִצְרִי כִּי גֵר הָיִיתָ בְאַרְצוֹ״, וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר: וּמָה מִצְרִיִּים שֶׁלֹּא קֵרְבוּ אֶת יִשְׂרָאֵל אֶלָּא לְצוֹרֶךְ עַצְמָן, שֶׁנֶּאֱמַר: ״וְאִם יָדַעְתָּ וְיֶשׁ בָּם אַנְשֵׁי חַיִל וְשַׂמְתָּם שָׂרֵי מִקְנֶה עַל אֲשֶׁר לִי״ — כָּךְ, הַמְאָרֵחַ תַּלְמִיד חָכָם בְּתוֹךְ בֵּיתוֹ וּמַאֲכִילוֹ וּמַשְׁקֵהוּ וּמְהַנֵּהוּ מִנְּכָסָיו — עַל אַחַת כַּמָּה וְכַמָּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Yosei began** to speak **in honor of the hosts, and taught:** It is said: **“You shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, because you were a stranger in his land”** (Deuteronomy 23:8). **Isn’t this an *a fortiori* inference: Just as the Egyptians, who only befriended Israel,** even when they hosted them, **for their own benefit,** as Pharaoh said to Joseph, **as it is stated: “And if you know any able men among them, then make them rulers over my cattle”** (Genesis 47:6), are treated **this way, all the more so** should **one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions** without concern for personal gain, be treated this way.


###### Berakhot 63b:23
[Berakhot 63b:23](https://torahapp.org/share/book/Berakhot/r/63b:23)

פָּתַח רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי בִּכְבוֹד אַכְסַנְיָא וְדָרַשׁ: ״וַיְבָרֶךְ ה׳ אֶת עֹבֵד אֱדֹם הַגִּתִּי בַּעֲבוּר אֲרוֹן הָאֱלֹהִים״, וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר: וּמָה אָרוֹן שֶׁלֹּא אָכַל וְשָׁתָה, אֶלָּא כִּבֵּד וְרִבֵּץ לְפָנָיו — כָּךְ, הַמְאָרֵחַ תַּלְמִיד חָכָם בְּתוֹךְ בֵּיתוֹ, וּמַאֲכִילוֹ וּמַשְׁקֵהוּ וּמְהַנֵּהוּ מִנְּכָסָיו — עַל אַחַת כַּמָּה וְכַמָּה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Eliezer, son of Rabbi Yosei HaGelili, began** to speak **in honor of the hosts, and taught:** It is stated: **“The Lord has blessed the house of Oved-edom…because of the ark of God”** (II Samuel 6:12). **Isn’t this an *a fortiori* inference: Just as in reward for honoring the ark, which neither ate nor drank, but before which** Oved-edom simply **swept and sprinkled** water to settle the dust, he was treated **this way** and merited a blessing, **all the more so** should **one who hosts a Torah scholar in his home, providing him with food and drink and availing him of his possessions** without concern for his personal gain, be rewarded with such a blessing.


###### Berakhot 63b:24
[Berakhot 63b:24](https://torahapp.org/share/book/Berakhot/r/63b:24)

מַאי הִיא בְּרָכָה שֶׁבֵּרְכוֹ? אָמַר רַב יְהוּדָה בַּר זְבִידָא: זוֹ חָמוֹת וּשְׁמוֹנֶה כַּלּוֹתֶיהָ שֶׁיָּלְדוּ שִׁשָּׁה שִׁשָּׁה בְּכָרֵס אֶחָד.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **What is** that **blessing with which** Oved-edom **was blessed? Rav Yehuda bar Zevida said: This is Ḥamot and her eight daughters-in-law, each of whom bore six in a single womb,**