Source: http://halakhah.com/zarah/zarah_19.html
Timestamp: 2019-04-26 05:48:34+00:00

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But whose desire is in the law of the Lord.11 Said Rabbi: A man can learn [well] only that part of the Torah which is his heart's desire,12 for it is said, But whose desire is in the law of the Lord.
Raba pointed to the following contradictions:22 Scripture says, Upon the highest places,23 and then it says. On a seat [in the high places]!24 — At the beginning [the student occupies] any place, but ultimately [he will occupy] a seat.25 [In another instance] Scripture says, In the top of high places26 and then it says by the road!27 — Though at first he is in the [solitary] top in [out of the way] high places, yet ultimately [he will sit as judge] by the road.
Said Raba in the name of R. Sehorah, who said it in the name of R. Huna:31 What is the meaning of the verse, Wealth gotten by vanity shall be diminished, but he that gathereth little by little shall increase?32 — If one takes his studies by heaps at a time, he will benefit but little, but if one gathers [knowledge] little by little he will gain much.
Said Raba: The Rabbis know this thing, and yet they disregard it. Said R. Nahman b. Isaac: I have acted up to it and it stood me in good stead.
Said R. Shizebi in the name of R. Eleazar b. Azariah: What is the meaning of the verse, The slothful man shall not hunt his prey?33 — [It means that] he who is, as it were, a cunning hunter [in matters of learning], will not live or have length of days.34 R. Shesheth, however, said: [It means that] the cunning hunter has prey to roast,35 When R. Dimi came36 he said: This may be likened to one who is hunting birds; if he breaks the wings of each one in turn,37 he has made sure that all will remain in his possession, otherwise none will remain with him.
V. supra p. 22, n. 8.
I.e., for which he has an aptitude, or to which his mood is attuned.
The phrase here used [H], 'expounded a part of scripture', which occurs only in the Babylonian Talmud, is the equivalent of [H] of the Palestinian Talmud, which has the same meaning. Though it refers to Scripture generally, the phrase is mostly applied to the exposition of the Hagiographa. The passage in Shab. 116b, [H], 'In Nehardea a portion of the Hagiographa is expounded at the Sabbath Afternoon Service' has been taken to indicate the custom of reading a Haftarah from the Hagiographa at those services. This is hardly warranted by the passage in question. V. Bacher Terminologie s.v. [H].
From the exposition, as the subject was not of his choice.
Homiletilca rendering of the same verse.
By diligent study the student makes the subject his own.
One should make oneself master of a subject before discussing it.
Comparing the intellect (soul) to a mill, the above verse is made to indicate that it is satisfied just to break up the grain, even though it cannot grind it into fine flour.
Prov. IX, 3. Wisdom, the subject of this chapter, is taken as a synonym for the Torah.
As an exponent of the Torah to disciples. V. Sanh. 38b.
Imbibe the knowledge drawn from other sources, and in time you will become an inexhaustible source of learning.
The wise scholar who gathers knowledge little by little will amass good stores.
Lit., 'of the first one' (and then proceeds to hunt for other birds).
[H] (E.V. planted) is rendered 'transplanted' as distinct from [H] 'planted'. V. Malbim, [H] s.v. [H].
[H] dialectic, from [H], 'to hold an opinion', 'to reason'.
[H] Gemara from [H] — 'to complete', a subject that has been completely acquired by means of oral study, v. Bacher, HUCA. 1904, pp. 20 seqq.
one is not confused by the variation in the terms used.
R. Alexandri was once calling out, 'Who wants life, who wants life?' All the people came and gathered round him saying: 'Give us life!' He then quoted to them, Who is the man who desireth life and loveth days that he may see good therein? Keep thy tongue from evil and thy lips from speaking guile, depart from evil and do good, seek peace and pursue it.21 Lest one say, 'I kept my tongue from evil and my lips from speaking guile. I may therefore indulge in sleep,' Scripture therefore tells us, Turn from evil and do good. By 'good' nought but Torah is meant; as it is said, For I have given you a good doctrine, forsake ye not my Torah.
MISHNAH. ONE SHOULD NOT MAKE JEWELLERY FOR AN IDOL [SUCH AS] NECKLACES, EAR-RINGS, OR FINGER-RINGS. R. ELIEZER SAYS, FOR PAYMENT IT IS PERMITTED. ONE SHOULD NOT SELL TO IDOLATERS A THING WHICH IS ATTACHED TO THE SOIL, BUT WHEN SEVERED IT MAY BE SOLD. R. JUDAH SAYS, ONE MAY SELL IT ON CONDITION THAT IT BE SEVERED.
Only if the student's deeds and conduct are in harmony with the teaching of the Torah will his study be of lasting benefit.
The word [H] in the original is suggestive of [H] = 'a child of premature birth'.
The original [H] (E.V. mighty host) is rendered those who shut themselves up, or suppress themselves, as [H] 'he closes his eyes'.
Where an Israelite has been working at the making of an idol, R. Eleazar's statement, permitting the use of the payment for such work, is necessary.
The point is under dispute between R. Ishmael and R. Akiba in the reference given above.
Probably for selling to idolaters.
About the statement of R. Eleazar permitting the payment received.
It is therefore necessary for R. Eleazar to state that the payment received even for the completion of the work is not forbidden.
Smallest coin (v. Glos.); it should therefore, in any case, be too insignificant to be forbidden!
V. Kid. 48a and B.K. 99a, where it is discussed whether a job-worker is entitled to payment as his work progresses, or only on the completion of the job.

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