## Chagigah Daf 5b

###### Chagigah 5b:1
[Chagigah 5b:1](https://torahapp.org/share/book/Chagigah/r/5b:1)

אֵינוֹ מֵהֶם. אֲמַרוּ לֵיהּ רַבָּנַן לְרָבָא: מָר לָא בְּהֶסְתֵּר פָּנִים אִיתֵיהּ, וְלָא בִּ״וְהָיָה לֶאֱכוֹל״ אִיתֵיהּ! אֲמַר לְהוּ: מִי יָדְעִיתוּ כַּמָּה מְשַׁדַּרְנָא בְּצִנְעָא בֵּי שַׁבּוּר מַלְכָּא? אֲפִילּוּ הָכִי, יְהַבוּ בֵּיהּ רַבָּנַן עֵינַיְיהוּ. אַדְּהָכִי שַׁדּוּר דְּבֵי שַׁבּוּר מַלְכָּא וְגַרְבוּהוּ. אֲמַר: הַיְינוּ דְּתַנְיָא, אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: כׇּל מָקוֹם שֶׁ״נָּתְנוּ חֲכָמִים עֵינֵיהֶם״ — אוֹ מִיתָה אוֹ עוֹנִי.

**William Davidson Edition - English:**
**is not from** among **them. The Sages said to Rava: Master, you are not subject to** His **hiding** of the **face,** as your prayers are heard, **and you are not subject to: “And they shall be devoured,”** as the authorities take nothing from you. **He said to them: Do you know how many** gifts **I send in private to the house of King Shapur?** Although it might seem that the monarchy does not take anything from me, in actuality I am forced to give many bribes. **Even so, the Sages looked upon** Rava with suspicion. **In the meantime,** messengers **from the house of King Shapur sent** for him **and imprisoned him** to extort more money from him. Rava **said: This is as it is taught** in a *baraita* that **Rabban Shimon ben Gamliel said: Wherever the Sages looked upon** someone, it resulted in **either death or poverty.**


###### Chagigah 5b:2
[Chagigah 5b:2](https://torahapp.org/share/book/Chagigah/r/5b:2)

״וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא״, אָמַר רָבָא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אַף עַל פִּי שֶׁהִסְתַּרְתִּי פָּנַי מֵהֶם — ״בַּחֲלוֹם אֲדַבֶּר בּוֹ״. רַב יוֹסֵף אָמַר: יָדוֹ נְטוּיָה עָלֵינוּ, שֶׁנֶּאֱמַר: ״וּבְצֵל יָדִי כִּסִּיתִיךָ״.

**William Davidson Edition - English:**
With regard to the verse: **“And I will hide my face in that day”** (Deuteronomy 31:18), **Rava said** that **the Holy One, Blessed be He, said: Even though I hid my face from them** and My Divine Presence is not revealed, nevertheless: **“I speak with him in a dream”** (Numbers 12:6). **Rav Yosef said: His hand is outstretched,** guarding **over us, as it is stated: “And I have covered you in the shadow of my hand”** (Isaiah 51:16).


###### Chagigah 5b:3
[Chagigah 5b:3](https://torahapp.org/share/book/Chagigah/r/5b:3)

רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה הֲוָה קָאֵי בֵּי קֵיסָר, אַחְוִי לֵיהּ הָהוּא מִינָא: עַמָּא דְּאַהְדְּרִינְהוּ מָרֵיהּ לְאַפֵּיהּ מִינֵּיהּ. אַחְוִי לֵיהּ: יָדוֹ נְטוּיָה עָלֵינוּ. אֲמַר לֵיהּ קֵיסָר לְרַבִּי יְהוֹשֻׁעַ: מַאי אַחְוִי לָךְ? עַמָּא דְּאַהְדְּרִינְהוּ מָרֵיהּ לְאַפֵּיהּ מִינֵּיהּ, וַאֲנָא מַחְוֵינָא לֵיהּ יָדוֹ נְטוּיָה עָלֵינוּ.

**William Davidson Edition - English:**
The Gemara relates: **Rabbi Yehoshua ben Ḥananya was standing in** the **house of the Caesar. A certain heretic,** who was also present, **gestured to him,** indicating that his was **the nation whose Master,** God, **turned His face** away **from it.** Rabbi Yehoshua **gestured to him** that **His hand is outstretched over us** in protection. **The Caesar said to Rabbi Yehoshua: What did he gesture to you,** and how did you respond? He replied: He indicated that mine is **the nation whose Master turned His face from it, and I gestured to him** that **His hand is outstretched over us.**


###### Chagigah 5b:4
[Chagigah 5b:4](https://torahapp.org/share/book/Chagigah/r/5b:4)

אֲמַרוּ לֵיהּ לְהָהוּא מִינָא: מַאי אַחְוִיית לֵיהּ? עַמָּא דְּאַהְדְּרִינְהוּ מָרֵיהּ מִינֵּיהּ. וּמַאי אַחְוִי לָךְ? לָא יָדַעְנָא. אֲמַרוּ: גַּבְרָא דְּלָא יָדַע מַאי מַחְווּ לֵיהּ, בְּמָחוֹג יַחְוֵי קַמֵּי מַלְכָּא?! אַפְּקוּהוּ וְקַטְלוּהוּ.

**William Davidson Edition - English:**
The members of the Caesar’s household **said to that heretic: What did you gesture to him?** He said to them: I gestured that his is **the nation whose Master has turned** His face **from it.** They asked: **And what did he gesture to you?** He said to them: **I don’t know;** I did not understand. **They said:** How can **a man who does not know what** others **gesture to him** dare to **gesture in the presence of the king? They took him out and killed him.**


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

כִּי קָא נִיחָא נַפְשֵׁיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אֲמַרוּ לֵיהּ רַבָּנַן: מַאי תֶּיהְוֵי עֲלַן מִמִּינָאֵי? אָמַר לָהֶם: ״אָבְדָה עֵצָה מִבָּנִים נִסְרְחָה חׇכְמָתָם״. כֵּיוָן שֶׁאָבְדָה עֵצָה מִבָּנִים — נִסְרְחָה חׇכְמָתָן שֶׁל אוּמּוֹת הָעוֹלָם.

**William Davidson Edition - English:**
The Gemara relates: **When Rabbi Yehoshua ben Ḥananya was dying, the Sages said to him: What will become of us, from** the threat of **the heretics,** when there is no scholar like you who can refute them? **He said to them** that the verse states: “Is wisdom no more in Teiman? **Has counsel perished from the prudent? Has their wisdom vanished?”** (Jeremiah 49:7). He explained: **Since counsel has perished from the prudent,** from the Jewish people, the **wisdom of the nations of the world has vanished** as well, and there will be no superior scholars among them.


###### Chagigah 5b:6
[Chagigah 5b:6](https://torahapp.org/share/book/Chagigah/r/5b:6)

וְאִי בָּעֵית אֵימָא מֵהָכָא: ״וַיֹּאמֶר נִסְעָה וְנֵלֵכָה וְאֵלְכָה לְנֶגְדֶּךָ״.

**William Davidson Edition - English:**
**And if you wish, say** instead that the same idea can be derived **from here: “And he said: Let us take our journey, and let us go, and I will go corresponding to you”** (Genesis 33:12). Just as the Jewish people rise and fall, so too, the nations of the world simultaneously rise and fall, and they will never have an advantage.


###### Chagigah 5b:7
[Chagigah 5b:7](https://torahapp.org/share/book/Chagigah/r/5b:7)

רַבִּי אִילָא הֲוָה סָלֵיק בְּדַרְגָּא דְּבֵי רַבָּה בַּר שֵׁילָא. שַׁמְעֵיהּ לְיָנוֹקָא דַּהֲוָה קָא קָרֵי: ״כִּי הִנֵּה יוֹצֵר הָרִים וּבוֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה שִּׂיחוֹ״. אָמַר: עֶבֶד שֶׁרַבּוֹ מַגִּיד לוֹ מַה שִּׂיחוֹ תַּקָּנָה יֵשׁ לוֹ?! מַאי ״מַה שִּׂיחוֹ״? אָמַר רַב: אֲפִילּוּ שִׂיחָה יְתֵירָה שֶׁבֵּין אִישׁ לְאִשְׁתּוֹ מַגִּידִים לוֹ לְאָדָם בִּשְׁעַת מִיתָה.

**William Davidson Edition - English:**
The Gemara relates that **Rabbi Ila was ascending the stairs in the house of Rabba bar Sheila,** a children’s teacher. **He heard a child who was reading** a verse out loud: **“For, lo, He Who forms the mountains, and creates the wind, and declares to man what is his speech”** (Amos 4:13). Rabbi Ila **said:** With regard to **a servant whose master declares to him what is his** proper **speech, is there a remedy for him?** The Gemara asks. **What** is the meaning of the phrase: **“What is his speech”? Rav said: Even frivolous speech that is between a man and his wife** before engaging in relations **is declared to a person at the time of death,** and he will have to account for it.


###### Chagigah 5b:8
[Chagigah 5b:8](https://torahapp.org/share/book/Chagigah/r/5b:8)

אִינִי? וְהָא רַב כָּהֲנָא הֲוָה גָּנֵי תּוּתֵי פּוּרְיֵיהּ דְּרַב, וְשַׁמְעֵיהּ דְּסָח וְצָחַק וְעָשָׂה צְרָכָיו. אֲמַר: דָּמֵי פּוּמֵּיהּ דְּרַב כְּמַאן דְּלָא טְעִים לֵיהּ תַּבְשִׁילָא. אֲמַר לֵיהּ: כָּהֲנָא, פּוֹק! לָאו אוֹרַח אַרְעָא!

**William Davidson Edition - English:**
The Gemara asks: **Is that so?** Is it prohibited for a man to speak in this manner with his wife? **Wasn’t Rav Kahana lying beneath Rav’s bed, and he heard** Rav **chatting and laughing** with his wife, **and performing his needs,** i.e., having relations with her. Rav Kahana **said** out loud: **The mouth of Rav is like** one who **has never eaten a cooked dish,** i.e., his behavior is lustful. Rav **said to him: Kahana, leave, as** this is **not proper conduct.** This shows that Rav himself engaged in frivolous talk before relations.


###### Chagigah 5b:9
[Chagigah 5b:9](https://torahapp.org/share/book/Chagigah/r/5b:9)

לָא קַשְׁיָא: כָּאן דִּצְרִיךְ לְרַצּוֹיַהּ, הָא דְּלָא צְרִיךְ לְרַצּוֹיַהּ.

**William Davidson Edition - English:**
The Gemara answers: This is **not difficult. Here,** where this type of speech is permitted, it is referring to a situation **where he must appease** his wife before relations, and therefore this speech is appropriate. However, **this** statement, that it is prohibited, is referring to a situation **where he doesn’t need to appease her.** In these circumstances, it is prohibited to engage in excessively lighthearted chatter with one’s wife.


###### Chagigah 5b:10
[Chagigah 5b:10](https://torahapp.org/share/book/Chagigah/r/5b:10)

״וְאִם לֹא תִשְׁמָעוּהָ בְּמִסְתָּרִים תִּבְכֶּה נַפְשִׁי מִפְּנֵי גֵוָה״, אָמַר רַב שְׁמוּאֵל בַּר אִינְיָא מִשְּׁמֵיהּ דְּרַב: מָקוֹם יֵשׁ לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא וּמִסְתָּרִים שְׁמוֹ. מַאי ״מִפְּנֵי גֵוָה״? אָמַר רַב שְׁמוּאֵל בַּר יִצְחָק: מִפְּנֵי גַּאֲווֹתָן שֶׁל יִשְׂרָאֵל שֶׁנִּיטְּלָה מֵהֶם וְנִתְּנָה לַגּוֹיִם. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר: מִפְּנֵי גַּאֲווֹתָהּ שֶׁל מַלְכוּת שָׁמַיִם.

**William Davidson Edition - English:**
The verse states: **“But if you will not hear it, my soul shall weep in secret [*bemistarim*] for your pride”** (Jeremiah 13:17). **Rav Shmuel bar Inya said in the name of Rav: The Holy One, Blessed be He, has a place** where He cries, **and its name is Mistarim. What** is the meaning of **“for your pride”? Rav Shmuel bar Yitzḥak said:** God cries **due to the pride of the Jewish people, which was taken from them and given to** the gentile **nations. Rav Shmuel bar Naḥmani said:** He cries **due to the pride of the kingdom of Heaven,** which was removed from the world.


###### Chagigah 5b:11
[Chagigah 5b:11](https://torahapp.org/share/book/Chagigah/r/5b:11)

וּמִי אִיכָּא בְּכִיָּה קַמֵּיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא? וְהָאָמַר רַב פָּפָּא: אֵין עֲצִיבוּת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: ״הוֹד וְהָדָר לְפָנָיו עוֹז וְחֶדְוָה בִּמְקוֹמוֹ״! לָא קַשְׁיָא: הָא בְּבָתֵּי גַוָּאֵי, הָא בְּבָתֵּי בַרָאֵי.

**William Davidson Edition - English:**
The Gemara asks: **But is there crying before the Holy One, Blessed be He? Didn’t Rav Pappa say: There is no sadness before the Holy One, Blessed be He, as it is stated: “Honor and majesty are before Him; strength and gladness are in His place”** (I Chronicles 16:27)? The Gemara responds: This is **not difficult. This** statement, that God cries, is referring to **the innermost chambers,** where He can cry in secret, whereas **this** statement, that He does not cry, is referring to **the outer chambers.**


###### Chagigah 5b:12
[Chagigah 5b:12](https://torahapp.org/share/book/Chagigah/r/5b:12)

וּבְבָתֵּי בַרָאֵי לָא? וְהָא כְּתִיב: ״וַיִּקְרָא אֲדֹנָי ה׳ צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקׇרְחָה וְלַחֲגוֹר שָׂק״! שָׁאנֵי חֻרְבַּן בֵּית הַמִּקְדָּשׁ, דַּאֲפִילּוּ מַלְאֲכֵי שָׁלוֹם בְּכוֹ, שֶׁנֶּאֱמַר: ״הֵן אֶרְאֶלָּם צָעֲקוּ חוּצָה מַלְאֲכֵי שָׁלוֹם מַר יִבְכָּיוּן״.

**William Davidson Edition - English:**
The Gemara asks: **And doesn’t** God cry **in the outer chambers? Isn’t it written: “And on that day the Lord, the God of hosts, called to weeping, and to mourning, and to baldness, and to girding with sackcloth”** (Isaiah 22:12)? The Gemara responds: **The destruction of the Temple is different, as even the angels of peace cried, as it is stated: “Behold, their valiant ones cry without; the angels of peace weep bitterly”** (Isaiah 33:7).


###### Chagigah 5b:13
[Chagigah 5b:13](https://torahapp.org/share/book/Chagigah/r/5b:13)

״וְדָמֹעַ תִּדְמַע וְתֵרַד עֵינִי דִּמְעָה כִּי נִשְׁבָּה עֵדֶר ה׳״, אָמַר רַבִּי אֶלְעָזָר: שָׁלֹשׁ דְּמָעוֹת הַלָּלוּ לָמָּה? אַחַת עַל מִקְדָּשׁ רִאשׁוֹן, וְאַחַת עַל מִקְדָּשׁ שֵׁנִי, וְאַחַת עַל יִשְׂרָאֵל שֶׁגָּלוּ מִמְּקוֹמָן. וְאִיכָּא דְּאָמְרִי: אַחַת עַל בִּיטּוּל תּוֹרָה.

**William Davidson Edition - English:**
The verse continues: **“And my eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive”** (Jeremiah 13:17). **Rabbi Elazar said: Why these three** references to **tears** in the verse? **One** is **for the First Temple; one** is **for the Second Temple; and one** is **for the Jewish people who were exiled from their place. And there are** those **who say:** The last **one** is **for** the unavoidable **dereliction** of the study of **Torah** in the wake of the exile.


###### Chagigah 5b:14
[Chagigah 5b:14](https://torahapp.org/share/book/Chagigah/r/5b:14)

בִּשְׁלָמָא לְמַאן דְּאָמַר עַל יִשְׂרָאֵל שֶׁגָּלוּ, הַיְינוּ דִּכְתִיב: ״כִּי נִשְׁבָּה עֵדֶר ה׳״, אֶלָּא לְמַאן דְּאָמַר עַל בִּיטּוּל תּוֹרָה — מַאי ״כִּי נִשְׁבָּה עֵדֶר ה׳״? כֵּיוָן שֶׁגָּלוּ יִשְׂרָאֵל מִמְּקוֹמָן — אֵין לְךָ בִּיטּוּל תּוֹרָה גָּדוֹל מִזֶּה.

**William Davidson Edition - English:**
The Gemara asks: **Granted, according to the one who said** that the last tear is **for the Jewish people who were exiled, this is as it is written: “Because the Lord’s flock is carried away captive.” However, according to the one who said** that this tear is **for the dereliction** of the study of **Torah, what** is the meaning of: **“Because the Lord’s flock is carried away captive”?** The Gemara answers: **Since the Jewish people were exiled from their place, there is no greater** involuntary **dereliction** of the study of **Torah than** that which was caused by **this.**


###### Chagigah 5b:15
[Chagigah 5b:15](https://torahapp.org/share/book/Chagigah/r/5b:15)

תָּנוּ רַבָּנַן, שְׁלֹשָׁה הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹכֶה עֲלֵיהֶן בְּכׇל יוֹם: עַל שֶׁאֶפְשָׁר לַעֲסוֹק בַּתּוֹרָה וְאֵינוֹ עוֹסֵק, וְעַל שֶׁאִי אֶפְשָׁר לַעֲסוֹק בְּתוֹרָה וְעוֹסֵק, וְעַל פַּרְנָס הַמִּתְגָּאֶה עַל הַצִּבּוּר.

**William Davidson Edition - English:**
**The Sages taught** that there are **three** types of people **for whom the Holy One, Blessed be He, cries every day: For** one **who is able to engage in Torah** study **and does not engage** in it; **and for** one **who is unable to engage in Torah** study and nevertheless he endeavors and **engages** in it; **and for a leader who lords over the community.**


###### Chagigah 5b:16
[Chagigah 5b:16](https://torahapp.org/share/book/Chagigah/r/5b:16)

רַבִּי הֲוָה נָקֵיט סֵפֶר קִינוֹת וְקָא קָרֵי בְּגַוֵּיהּ, כִּי מְטָא לְהַאי פְּסוּקָא ״הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ״ — נְפַל מִן יְדֵיהּ, אֲמַר: מֵאִיגָּרָא רָם לְבֵירָא עַמִּיקְתָּא.

**William Davidson Edition - English:**
The Gemara relates: **Rabbi** Yehuda HaNasi **was holding** the **book of Lamentations and was reading from it. When he reached the verse: “He has cast down from heaven to earth** the beauty of Israel” (Lamentations 2:1), in his distress the book **fell from his hand. He said: From a high roof to a deep pit,** i.e., it is terrible to tumble from the sky to the ground.


###### Chagigah 5b:17
[Chagigah 5b:17](https://torahapp.org/share/book/Chagigah/r/5b:17)

רַבִּי וְרַבִּי חִיָּיא הֲווֹ שָׁקְלִי וְאָזְלִי בְּאוֹרְחָא, כִּי מְטוֹ לְהָהוּא מָתָא, אָמְרִי: אִיכָּא צוּרְבָּא מֵרַבָּנַן הָכָא? נֵזִיל וְנַיקְבֵּיל אַפֵּיהּ. אָמְרִי: אִיכָּא צוּרְבָּא מֵרַבָּנַן הָכָא, וּמְאוֹר עֵינַיִם הוּא. אֲמַר לֵיהּ רַבִּי חִיָּיא לְרַבִּי: תִּיב אַתְּ, לָא תְּזַלְזֵל בִּנְשִׂיאוּתָךְ. אֵיזִיל אֲנָא וְאַקְבֵּיל אַפֵּיהּ.

**William Davidson Edition - English:**
§ The Gemara relates: **Rabbi** Yehuda HaNasi **and Rabbi Ḥiyya were walking along the road. When they arrived at a certain city, they said: Is there a Torah scholar here whom we** can **go and greet?** The people of the city **said: There is a Torah scholar here but he is blind. Rabbi Ḥiyya said to Rabbi** Yehuda HaNasi: **You sit** here; **do not demean your** dignified status as ***Nasi*** to visit someone beneath your stature. **I will go and greet him.**


###### Chagigah 5b:18
[Chagigah 5b:18](https://torahapp.org/share/book/Chagigah/r/5b:18)

תַּקְפֵיהּ וַאֲזַל בַּהֲדֵיהּ. כִּי הֲווֹ מִיפַּטְרִי מִינֵּיהּ, אֲמַר לְהוּ: אַתֶּם הִקְבַּלְתֶּם פָּנִים הַנִּרְאִים וְאֵינָן רוֹאִין — תִּזְכּוּ לְהַקְבִּיל פָּנִים הָרוֹאִים וְאֵינָן נִרְאִין. אֲמַר לֵיהּ: אִיכוּ הַשְׁתָּא מְנַעְתַּן מֵהַאי בִּירְכְּתָא.

**William Davidson Edition - English:**
Rabbi Yehuda HaNasi **grabbed him and went with him** anyway, and together they greeted the blind scholar. **When they were leaving him, he said to them: You greeted** one who is **seen and does not see; may you be worthy to greet** the One Who **sees and is not seen.** Rabbi Yehuda HaNasi **said to** Rabbi Ḥiyya: **Now, if** I had listened to you and not gone to greet him, **you would have prevented me from receiving this blessing.**


###### Chagigah 5b:19
[Chagigah 5b:19](https://torahapp.org/share/book/Chagigah/r/5b:19)

אֲמַרוּ לֵיהּ: מִמַּאן שְׁמִיעָא לָךְ? מִפִּרְקֵיהּ דְּרַבִּי יַעֲקֹב שְׁמִיעַ לִי, דְּרַבִּי יַעֲקֹב אִישׁ כְּפַר חִיטַּיָּיא הֲוָה מְקַבֵּיל אַפֵּיהּ דְּרַבֵּיהּ כׇּל יוֹמָא. כִּי קַשׁ, אֲמַר לֵיהּ: לָא נִצְטַעַר מָר, דְּלָא יָכֵיל מָר.

**William Davidson Edition - English:**
**They said to** the blind scholar: **From whom did you hear** that we are worthy of this blessing? He said to them: **I heard** it **from the instruction of Rabbi Ya’akov, as Rabbi Ya’akov of the village of Ḥitiyya would greet his teacher every day. When** Rabbi Ya’akov **grew elderly,** his teacher **said to him: Do not despair, my Master, that my Master is unable** to make the effort to greet me. It is better that you should not visit me.


###### Chagigah 5b:20
[Chagigah 5b:20](https://torahapp.org/share/book/Chagigah/r/5b:20)

אֲמַר לֵיהּ, מִי זוּטַר מַאי דִּכְתִיב בְּהוּ בְּרַבָּנַן: ״וִיחִי עוֹד לָנֶצַח לֹא יִרְאֶה הַשָּׁחַת כִּי יִרְאֶה חֲכָמִים יָמוּתוּ״. וּמָה הָרוֹאֶה חֲכָמִים בְּמִיתָתָן יִחְיֶה — בְּחַיֵּיהֶן עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
Rabbi Ya’akov **said to him: Is it** a **minor** matter, **that which is written about the Sages: “That he should still live always, that he should not see the pit. For he sees that wise men die”** (Psalms 49:10–11)? In this regard an *a fortiori* inference applies: **Just as one who sees Sages in their death will live, all the more so** one who sees them **in their lifetime.** From here the blind scholar learned the importance of greeting Torah scholars, which is why he blessed the Sages who came to greet him.


###### Chagigah 5b:21
[Chagigah 5b:21](https://torahapp.org/share/book/Chagigah/r/5b:21)

רַב אִידִי אֲבוּהּ דְּרַבִּי יַעֲקֹב בַּר אִידִי הֲוָה רְגִיל דַּהֲוָה אָזֵיל תְּלָתָא יַרְחֵי בְּאוֹרְחָא וְחַד יוֹמָא בְּבֵי רַב, וַהֲווֹ קָרוּ לֵיהּ רַבָּנַן ״בַּר בֵּי רַב דְּחַד יוֹמָא״. חֲלַשׁ דַּעְתֵּיהּ, קָרֵי אַנַּפְשֵׁיהּ: ״שְׂחוֹק לְרֵעֵהוּ אֶהְיֶה וְגוֹ׳״. אֲמַר לֵיהּ רַבִּי יוֹחָנָן: בְּמָטוּתָא מִינָּךְ, לָא תַּעְנֵישׁ לְהוּ רַבָּנַן.

**William Davidson Edition - English:**
The Gemara relates: **Rav Idi, father of Rabbi Ya’akov bar Idi, would regularly travel three months on the road** to reach the study hall **and** as he would immediately travel back again to arrive home for the festival of *Sukkot*, he spent only **one day in the school of Rav. And the Sages would** disparagingly **call him: A student** of Torah **for one day. He was offended** and **read** the following verse **about himself: “I am as one that is a laughingstock to his neighbor,** a man who calls upon God, and He answers him” (Job 12:4). **Rabbi Yoḥanan said to him: Please do not punish the Sages,** i.e., do not take offense and be harsh with them, as this will cause them to be punished by God.


###### Chagigah 5b:22
[Chagigah 5b:22](https://torahapp.org/share/book/Chagigah/r/5b:22)

נְפַק רַבִּי יוֹחָנָן לְבֵי מִדְרְשָׁא וּדְרַשׁ: ״וְאוֹתִי יוֹם יוֹם יִדְרֹשׁוּן וְדַעַת דְּרָכַי יֶחְפָּצוּן״. וְכִי בַּיּוֹם דּוֹרְשִׁין אוֹתוֹ וּבַלַּיְלָה אֵין דּוֹרְשִׁין אוֹתוֹ?! אֶלָּא לוֹמַר לָךְ: כׇּל הָעוֹסֵק בַּתּוֹרָה אֲפִילּוּ יוֹם אֶחָד בַּשָּׁנָה — מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ עָסַק כׇּל הַשָּׁנָה כּוּלָּהּ.

**William Davidson Edition - English:**
**Rabbi Yoḥanan left** Rav Idi and went **to the study hall and taught: “Yet they seek Me daily, and delight to know My ways”** (Isaiah 58:2). **But is** it possible that only **during the day they seek Him and at night they do not seek Him?** What is the meaning of daily? **Rather,** this verse comes **to say to you** that with regard to **anyone who engages in Torah** study **even one day a year, the verse ascribes him** credit **as though he engaged** in Torah study **the entire year.**


###### Chagigah 5b:23
[Chagigah 5b:23](https://torahapp.org/share/book/Chagigah/r/5b:23)

וְכֵן בְּמִדַּת פּוּרְעָנוּת, דִּכְתִיב: ״בְּמִסְפַּר הַיָּמִים אֲשֶׁר תַּרְתֶּם אֶת הָאָרֶץ״. וְכִי אַרְבָּעִים שָׁנָה חָטְאוּ? וַהֲלֹא אַרְבָּעִים יוֹם חָטְאוּ! אֶלָּא לוֹמַר לָךְ: כׇּל הָעוֹבֵר עֲבֵירָה אֲפִילּוּ יוֹם אֶחָד בַּשָּׁנָה — מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ עָבַר כׇּל הַשָּׁנָה כּוּלָּהּ.

**William Davidson Edition - English:**
**And the same** applies **to the attribute of punishment, as it is written: “After the number of the days in which you spied out the land,** even forty days, for every day a year, shall you bear your iniquities” (Numbers 14:34). **But did they sin** for **forty years? Didn’t they sin** for only **forty days? Rather,** this comes **to say to you** that **anyone who transgresses a sin even one day a year, the verse ascribes him** liability **as though he transgressed the entire year.**


###### Chagigah 5b:24
[Chagigah 5b:24](https://torahapp.org/share/book/Chagigah/r/5b:24)

אֵי זֶהוּ קָטָן — כׇּל שֶׁאֵינוֹ יָכוֹל לִרְכּוֹב עַל כְּתֵפוֹ שֶׁל אָבִיו. מַתְקֵיף לַהּ רַבִּי זֵירָא:

**William Davidson Edition - English:**
§ The mishna taught: **Who is a minor** who is exempt from the mitzva of appearance in the Temple? **Any** child **who is unable to ride on his father’s shoulders** and ascend from Jerusalem to the Temple Mount. **Rabbi Zeira strongly objects to this:**