## Shabbat Daf 104a

###### Shabbat 104a:1
[Shabbat 104a:1](https://torahapp.org/share/book/Shabbat/r/104a:1)

עַלּוֹיֵי קָא מְעַלֵּי לֵיהּ, דְּאָמַר רַב חִסְדָּא: מֵ״ם וְסָמֶ״ךְ שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִין. אֶלָּא סָתוּם וַעֲשָׂאוֹ פָּתוּחַ — גָּרוֹעֵי קָא מְגָרַע לֵיהּ, דְּאָמַר רַבִּי יִרְמְיָה, וְאִיתֵּימָא רַבִּי חִיָּיא בַּר אַבָּא: מַנְצְפַךְ צוֹפִים אֲמָרוּם.

**William Davidson Edition - English:**
**he elevates its** status, as **Rav Ḥisda said:** The letters ***mem* and *samekh* that were in the tablets were standing miraculously.** Each letter was chiseled all the way through the tablets. In that case, the segment of the tablets at the center of the *samekh* and final *mem*, letters that are completely closed, should have fallen. Miraculously, they remained in place. Consequently, rendering an open *mem* closed elevates its status. **However,** if **one rendered a closed** letter **open, he diminishes its** status, as **Rabbi Yirmeya said, and some say** that it was **Rabbi Ḥiyya bar Abba** who said: **The prophets instituted** the difference between the open and closed forms of the letters ***mem*, *nun*, *tzadi*, *peh*, *kaf*.** Since the closed letters date back to the Ten Commandments, apparently the prophets introduced the open versions of the letters, which are therefore less significant.


###### Shabbat 104a:2
[Shabbat 104a:2](https://torahapp.org/share/book/Shabbat/r/104a:2)

וְתִיסְבְּרָא?! וְהָכְתִיב: ״אֵלֶּה הַמִּצְוֹת״ — שֶׁאֵין הַנָּבִיא רַשַּׁאי לְחַדֵּשׁ דָּבָר מֵעַתָּה! אֶלָּא מִיהְוָה הֲוַאי, מִידָּע לָא הֲוָה יָדְעִין הֵי בְּאֶמְצַע תֵּיבָה הֵי בְּסוֹף תֵּיבָה, וַאֲתוֹ צוֹפִים תַּקְּנִינְהוּ. וְאַכַּתִּי ״אֵלֶּה הַמִּצְוֹת״ — שֶׁאֵין הַנָּבִיא רַשַּׁאי לְחַדֵּשׁ דָּבָר מֵעַתָּה! אֶלָּא, שְׁכָחוּם וְחָזְרוּ וְיִסְּדוּם.

**William Davidson Edition - English:**
The Gemara rejects this: **And is that reasonable? Isn’t it written: “These are the commandments** that the Lord commanded Moses to tell the children of Israel at Mount Sinai” (Leviticus 27:34). The word “these” underscores **that a prophet is not permitted to introduce any** new **element** related to the Torah and its mitzvot **from here on. Rather,** the prophets did not innovate these forms. Both the open and closed versions **existed** before then. However, people **did not know which** form appeared **in the middle of a word** and **which** form **at the end of a word. And the prophets came** and **instituted their** set positions. The Gemara asks: **And still** the question remains: Didn’t the Sages derive from the verse: **“These are the commandments,” that a prophet is not permitted to introduce any** new **element from here on?** How could they institute the position of the letters? **Rather,** over the course of time, the people **forgot their** positions in the words **and** the prophets **then reestablished their** positions. Apparently, closed letters are no more significant than the open ones.


###### Shabbat 104a:3
[Shabbat 104a:3](https://torahapp.org/share/book/Shabbat/r/104a:3)

גּוּפָא, אָמַר רַב חִסְדָּא: מֵ״ם וְסָמֶ״ךְ שֶׁבַּלּוּחוֹת בְּנֵס הָיוּ עוֹמְדִין. וְאָמַר רַב חִסְדָּא: כְּתָב שֶׁבַּלּוּחוֹת נִקְרָא מִבִּפְנִים וְנִקְרָא מִבַּחוּץ, כְּגוֹן: ״נְבוּב״ — ״בובן״, ״רַהַב״ — ״בָּהָר״, ״סָרוּ״ — ״ורס״.

**William Davidson Edition - English:**
The Gemara returns to discuss **the matter itself. Rav Ḥisda said:** The letters ***mem* and *samekh* that were in the tablets were standing miraculously. And** furthermore, **Rav Ḥisda said:** The **writing on the tablets was read from the inside,** from one side of the tablets, **and read from the outside,** the other side of the tablets, in reverse order. The Gemara cites words that appear elsewhere in the Bible: ***Nevuv*** was read as ***bet*, *vav*, *bet*, *nun*; *rahav*** as ***beit*, *heh*, *reish*;** and ***saru*** as ***vav*, *reish*, *samekh*.**


###### Shabbat 104a:4
[Shabbat 104a:4](https://torahapp.org/share/book/Shabbat/r/104a:4)

אָמְרִי לֵיהּ רַבָּנַן לְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אֲתוֹ דַּרְדְּקֵי הָאִידָּנָא לְבֵי מִדְרְשָׁא וַאֲמַרוּ מִילֵּי דַּאֲפִילּוּ בִּימֵי יְהוֹשֻׁעַ בִּן נוּן לָא אִיתְּמַר כְּווֹתַיְיהוּ: אָלֶ״ף בֵּי״ת — אֲלַף בִּינָה. גִּימֶ״ל דָּלֶ״ת — גְּמוֹל דַּלִּים. מַאי טַעְמָא פְּשׁוּטָה כַּרְעֵיהּ דְּגִימֶ״ל לְגַבֵּי דָּלֶ״ת — שֶׁכֵּן דַּרְכּוֹ שֶׁל גּוֹמֵל חֲסָדִים לָרוּץ אַחַר דַּלִּים. וּמַאי טַעְמָא פְּשׁוּטָה כַּרְעֵיהּ דְּדָלֶ״ת לְגַבַּי גִּימֶ״ל — דְּלַימְצְיַהּ לֵיהּ נַפְשֵׁיהּ. וּמַאי טַעְמָא מְהַדַּר אַפֵּיהּ דְּדָלֶ״ת מִגִּימֶ״ל — דְּלִיתֵּן לֵיהּ בְּצִינְעָה, כִּי הֵיכִי דְּלָא לִיכְּסִיף מִינֵּיהּ.

**William Davidson Edition - English:**
**The Sages said to Rabbi Yehoshua ben Levi: Young students came** today **to the study hall and said things** the likes of **which were not said** even **in the days of Joshua bin Nun.** These children who only knew the Hebrew alphabet interpreted the letters homiletically.
***Alef beit*** means **learn** [***elaf***] the **wisdom** [***bina***] of the Torah.
***Gimmel dalet*** means **give to the poor** [***gemol dalim***]. **Why is the leg of the *gimmel* extended toward** the ***dalet*? Because it is the manner of one who bestows loving-kindness to pursue the poor. And why** is the **leg of** the ***dalet* extended toward** the ***gimmel*?** It is so **that** a poor person **will make himself available to him** who wants to give him charity. **And why does the *dalet* face away from** the ***gimmel*?** It is to teach **that one should give** charity **discreetly so that** the poor person **will not be embarrassed by him.**


###### Shabbat 104a:5
[Shabbat 104a:5](https://torahapp.org/share/book/Shabbat/r/104a:5)

ה״ו — זֶה שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. ז״ח ט״י כ״ל — וְאִם אַתָּה עוֹשֶׂה כֵּן, הַקָּדוֹשׁ בָּרוּךְ הוּא זָן אוֹתְךָ, וְחָן אוֹתְךָ, וּמֵטִיב לְךָ, וְנוֹתֵן לְךָ יְרוּשָּׁה, וְקוֹשֵׁר לְךָ כֶּתֶר לָעוֹלָם הַבָּא. מֵ״ם פְּתוּחָה, מֵ״ם סְתוּמָה — מַאֲמָר פָּתוּחַ, מַאֲמָר סָתוּם. נוּ״ן כְּפוּפָה, נוּ״ן פְּשׁוּטָה — נֶאֱמָן כָּפוּף, נֶאֱמָן פָּשׁוּט.

**William Davidson Edition - English:**
The children continued to interpret the letters.
***Heh vav*: That is** the principal **name of the Holy One, Blessed be He.**
***Zayin ḥet*, *tet yod*, *kaf lamed*: And if you do so, the Holy One, Blessed be He, feeds [*zan*] you, and shows you favor [*ḥan*], and bestows goodness [*meitiv*] upon you, and gives you an inheritance [*yerusha*], and ties a crown [*keter*] for you in the World to Come [*la’olam haba*].**
The **open *mem* and closed *mem*** indicate that the Torah contains **an open statement,** understood by all, and **an esoteric statement.**
The **bent *nun*** and the **straight *nun*** at the end of a word refer to **a faithful person who is bent [*ne’eman kafuf*]** and is modest now, who will ultimately become a **well-known faithful person [*ne’eman pashut*].**


###### Shabbat 104a:6
[Shabbat 104a:6](https://torahapp.org/share/book/Shabbat/r/104a:6)

ס״ע — סְמוֹךְ עֲנִיִּים. לִישָּׁנָא אַחֲרִינָא: סִימָנִין עֲשֵׂה בַּתּוֹרָה וּקְנֵה אוֹתָהּ. פ׳ כְּפוּפָה, פ׳ פְּשׁוּטָה — פֶּה פָּתוּחַ, פֶּה סָתוּם. צָדִ״י כְּפוּפָה וְצָדִ״י פְּשׁוּטָה — צַדִּיק כָּפוּף, צַדִּיק פָּשׁוּט. הַיְינוּ: נֶאֱמָן כָּפוּף, נֶאֱמָן פָּשׁוּט! הוֹסִיף לְךָ הַכָּתוּב כְּפִיפָה עַל כְּפִיפָתוֹ, מִכָּאן שֶׁנִּתְּנָה הַתּוֹרָה בִּמְנוֹד רֹאשׁ.

**William Davidson Edition - English:**
***Samekh ayin*: Support the poor [*semokh aniyyim*]** to prevent them from falling further. **Another version: Make mnemonic** signs **[*simanim aseh*]** to remember **the Torah and acquire it.**
The **bent *peh*** and the **straight *peh*:** Sometimes one needs to have **an open mouth [*peh patuaḥ*]** and speak, and sometimes one needs to have **a closed mouth [*peh satum*].**
The **bent *tzadi*** and the **straight *tzadi*** indicate that **a righteous** person who is **bent** and humble **[*tzaddik kafuf*]** now will ultimately become **a well-known righteous** person **[*tzaddik pashut*]** whose righteousness is apparent to all. The Gemara asks: **That is identical** to the interpretation of the bent and straight *nun*: ***Ne’eman kafuf*, *ne’eman pashut*.** The Gemara explains: **The verse added** the **bending** of the righteous person **to the bending of** the faithful person. **From here** it is derived **that the Torah was given in** an atmosphere of **gravity.** One must receive the Torah with a sense of awe and extreme humility.


###### Shabbat 104a:7
[Shabbat 104a:7](https://torahapp.org/share/book/Shabbat/r/104a:7)

קוּ״ף — קָדוֹשׁ. רֵי״שׁ — רָשָׁע. מַאי טַעְמָא מְהַדַּר אַפֵּיהּ דְּקוּ״ף מֵרֵי״שׁ — אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אֵין אֲנִי יָכוֹל לְהִסְתַּכֵּל בָּרָשָׁע. וּמַאי טַעְמָא מְהַדַּר תָּגֵיהּ דְּקוּ״ף לְגַבֵּי רֵי״שׁ — אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אִם חוֹזֵר בּוֹ אֲנִי קוֹשֵׁר לוֹ כֶּתֶר כְּמוֹתִי. וּמַאי טַעְמָא כַּרְעֵיהּ דְּקוּ״ף תַּלְיָא — דְּאִי הָדַר בֵּיהּ, לִיעַיֵּיל.

**William Davidson Edition - English:**
The children continued:
***Kuf*: Holy [*kadosh*],** referring to God.
***Reish*: A wicked person [*rasha*]. Why is the *kuf* facing away from** the ***reish*?** This question was phrased euphemistically, as it is the *reish* that is facing away from the *kuf*. **The Holy One, Blessed be He, said: I am unable look at a wicked person,** i.e., the wicked person does not want to look toward God. **And why is the crown of** the letter ***kuf* turned toward** the ***reish*? The Holy One, Blessed be He, said: If** the wicked person **repents** his evil ways **I will tie a crown for him like My own. And why is the leg of** the ***kuf* suspended** and not connected to the roof of the letter? **Because if** the wicked person **repents he can enter** through this opening if he so desires.


###### Shabbat 104a:8
[Shabbat 104a:8](https://torahapp.org/share/book/Shabbat/r/104a:8)

וְלֵיעוּל בְּהָךְ! מְסַיַּיע לֵיהּ לְרֵישׁ לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב ״אִם לַלֵּצִים הוּא יָלִיץ וְלַעֲנָוִים יִתֶּן חֵן״? בָּא לִיטַמֵּא — פּוֹתְחִין לוֹ, בָּא לִיטָּהֵר — מְסַיְּיעִים אוֹתוֹ.

**William Davidson Edition - English:**
The Gemara asks: **Let him enter through that** opening, as the *kuf* is open on both sides at the bottom. The Gemara answers: This **supports** the statement of **Reish Lakish, as Reish Lakish said: What is** the meaning of **that which is written: “If it concerns the scorners, He scorns them, and unto the humble He gives grace”** (Proverbs 3:34)? One who **comes** in order **to become impure,** i.e., to sin, **they,** in Heaven, **provide him with an opening** to do so, and he is not prevented from sinning. However, if he **comes** in order **to become purified,** not only is he allowed to do so, but **they,** in Heaven, **assist him.**


###### Shabbat 104a:9
[Shabbat 104a:9](https://torahapp.org/share/book/Shabbat/r/104a:9)

שִׁי״ן — שֶׁקֶר. תָּי״ו — אֱמֶת. מַאי טַעְמָא שֶׁקֶר מְקָרְבָן מִילֵּיהּ, אֱמֶת מְרַחֲקָא מִילֵּיהּ? — שִׁיקְרָא שְׁכִיחַ, קוּשְׁטָא לָא שְׁכִיחַ. וּמַאי טַעְמָא שִׁיקְרָא אַחֲדָא כַּרְעֵיהּ קָאֵי, וֶאֱמֶת מְלַבַּן לַבּוֹנֵי — קוּשְׁטָא קָאֵי, שִׁיקְרָא לָא קָאֵי.

**William Davidson Edition - English:**
They further taught:
***Shin*: Falsehood [*sheker*]. *Tav*: Truth [*emet*].**
**Why are the letters of** the word ***sheker* adjacent** to one another in the alphabet, while **the letters of *emet* are distant** from one another? That is because while **falsehood is** easily **found, truth is found** only with great difficulty. **And why do** the letters that comprise the word ***sheker*** all **stand on one foot, and** the letters that comprise the word ***emet*** stand on bases that are wide like **bricks?** Because the **truth stands** eternal and **falsehood does not stand** eternal.


###### Shabbat 104a:10
[Shabbat 104a:10](https://torahapp.org/share/book/Shabbat/r/104a:10)

א״ת ב״ש: — אוֹתִי תִּעֵב אֶתְאַוֶּה לוֹ ב״ש בִּי לֹא חָשַׁק, שְׁמִי יָחוּל עָלָיו? ג״ר — גּוּפוֹ טִימֵּא, אֲרַחֵם עָלָיו ד״ק דַּלְתוֹתַי נָעַל, קַרְנָיו לֹא אֲגַדֵּעַ? עַד כָּאן מִדַּת רְשָׁעִים,

**William Davidson Edition - English:**
The Gemara cites another midrash that also deals with the letters of the alphabet. This one uses a code in which the first letter is paired with the last letter, the second letter with the penultimate one, and so on **[*alef tav*, *beit shin*].** *Alef tav*, God said: If **he despised Me [*oti ti’ev*]** would **I desire [*etaveh*] him? *Beit shin*:** If **he does not desire** to worship **Me [*bi*],** shall **My name [*shemi*] rest upon him? *Gimmel reish*:** He **defiled his body [*gufo*];** shall **I have mercy [*araḥem*] on him?** The word comprised of the letters *gimmel* and *reish* in Aramaic means licentiousness. ***Dalet kuf*:** He **locked My doors [*daltotai*],** shall **I not cut off his horns [*karnav*]? To this point,** the Gemara interpreted the letters as referring to **the attribute of the wicked.**


###### Shabbat 104a:11
[Shabbat 104a:11](https://torahapp.org/share/book/Shabbat/r/104a:11)

אֲבָל מִדַּת צַדִּיקִים: א״ת ב״ש — אִם אַתָּה בּוֹשׁ. ג״ר ד״ק — אִם אַתָּה עוֹשֶׂה כֵּן, גּוּר בְּדוֹק. ה״ץ ו״ף — חֲצִיצָה הָוֵי בֵּינְךָ לָאַף. ז״ע ח״ס ט״ן — וְאֵין אַתָּה מִזְדַּעְזֵעַ מִן הַשָּׂטָן. י״ם כ״ל — אָמַר [שַׂר שֶׁל] גֵּיהִנָּם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, לַיָּם כֹּל.

**William Davidson Edition - English:**
**However,** with regard to **the attribute of the righteous** it is taught differently. ***Alef tav*, *beit shin*: If you have shame [*ata bosh*], *gimmel reish*, *dalet kuf*: If you do so,** you will **reside [*gur*] in** the **heavens [*bedok*],** as the verse says: “Who stretches out the Heavens like a curtain [*dok*]” (Isaiah 40:22). ***Heh tzadi*, *vav peh*: There is a partition [*ḥatzitza havei*] between you and anger [*af*]. *Zayin ayin*, *ḥet samekh*, *tet nun*: And you will not be shaken [*mizdaze’a*] by the Satan. *Yod mem*, *kaf lamed*: The minister of Gehenna said before the Holy One, Blessed be He: Master of the Universe,** send the righteous as well into the **sea** to which **all** go **[*yam kol*],** Gehenna.


###### Shabbat 104a:12
[Shabbat 104a:12](https://torahapp.org/share/book/Shabbat/r/104a:12)

אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אח״ס בט״ע גי״ף — אֲנִי חָס עֲלֵיהֶם מִפְּנֵי שֶׁבָּעֲטוּ בְּגִיף: דכ״ץ — דַּכִּים הֵם, כֵּנִים הֵם, צַדִּיקִים הֵם. הל״ק — אֵין לְךָ חֵלֶק בָּהֶן. ומרז״ן ש״ת — אָמַר גֵּיהִנָּם לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, מָרִי, זֻנֵינִי מִזַּרְעוֹ שֶׁל שֵׁת.

**William Davidson Edition - English:**
The interpretation of the alphabet continues with other combinations of letters. **The Holy One, Blessed be He, said: *Alef ḥet samekh*, *bet tet ayin*, *gimmel yod peh*: I have mercy on them [*Ani ḥas aleihem*] because they spurned [*ba’atu*] adultery [*gif*].** The Gemara continues with this combination of the letters: ***Dalet kaf tzadi*: They are pure [*dakkim*], they are honest [*kenim*], they are righteous [*tzaddikim*]. *Heh lamed kuf*: You have no portion [*ḥelek*] with them,** based on the interchange of the letters *ḥet* and *heh*. ***Vav mem reish zayin nun*, *shin tav*:** The minister of **Gehenna said [*amar*],** based on *vav mem reish*, **before Him: Master of the Universe, my Master [*Mari*], sustain me [*zaneini*] with the seed of Seth [*Shet*],** which refers to all humankind, including the Jewish people.


###### Shabbat 104a:13
[Shabbat 104a:13](https://torahapp.org/share/book/Shabbat/r/104a:13)

אָמַר לוֹ: א״ל ב״ם ג״ן ד״ס — לְהֵיכָן אוֹלִיכֵן, לְגַן הֲדַס. ה״ע ו״ף — אָמַר גֵּיהִנָּם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, עָיֵף אָנֹכִי. ז״ץ ח״ק — הַלָּלוּ זַרְעוֹ שֶׁל יִצְחָק. ט״ר י״ש כ״ת — טֹר יֵשׁ לִי כִּיתּוֹת כִּיתּוֹת שֶׁל אוּמּוֹת הָעוֹלָם שֶׁאֲנִי נוֹתֵן לְךָ.

**William Davidson Edition - English:**
The Holy One, Blessed be He, **said to him** using another configuration of the alphabet: ***Alef lamed*, *beit mem*: Not with them [*al bam*],** i.e., you will have no portion of them. ***Gimmel nun*, *dalet samekh*: To where will I lead them?** I will lead them **to the garden of myrtle [*gan hadas*],** i.e., the Garden of Eden. ***Heh ayin*, *vav peh*:** The minister of **Gehenna said before the Holy One, Blessed be He: Master of the Universe, I am tired [*ayef anokhi*]** and thirsty and need people to care for me. The Holy One, Blessed be He, responded: ***Zayin tzadi*, *ḥet kuf*: These are the descendants [*zaro*] of Isaac [*Yitzḥak*]. *Tet reish*, *yod shin*, *kaf tav*: Wait [*tar*], I have groups** upon **groups [*yesh li kittot kittot*] of** other **nations that I will give you** instead.