Daf Yomi - Chagigah 14 - Highlights

Shmuel told Chiya bar Rav, “son of the lion! Let me relate to you a good matter that your father said. Every day angels are created from the River of Dinor and they sing HaShem’s praises and they disappear. This is based on a verse that states, they are new every morning, great is Your faithfulness.” This statement is not in accordance with the opinion of Rabbi Shmuel bar Nachmani who said in the name of Rabbi Yonasan that every utterance of HaShem cerates a new angel, as it is said, by the word of HaShem the heavens were made, and by the breath of His mouth all their host. (14a)

One verse states, His garment was white as snow, and the hair of His head like clean wool. Yet, another verse states, His crowns hold mounds of statutes written in raven-black flame. The first verse refers to HaShem as old when He is so to speak at ease, because an old man epitomizes being at ease, whereas the second verse refers to HaShem in battle, because a young man epitomizes battle. (14a)

One verse states, His throne was of fiery flames, which implies that HaShem has one throne, whereas a second verse states, as thrones were set up, and the One of Ancient Days sat, which implies that HaShem has two thrones. The resolution to this discrepancy is that the second verse that was quoted refers to the throne of HaShem and the throne of Dovid HaMelech. This is in accordance with the opinion of Rabbi Akiva, whereas Rabbi Yose HaGlili maintains that to suggest that HaShem has a human sitting next to Him on a throne would render the Divine Presence profane. Rather, Rabbi Yose HaGlili maintains that one throne is for justice and one throne is for charity. Rabbi Akiva accepted this interpretation. Rabbi Eliezer Ben Azaryah rebuked Rabbi Akiva for expounding on Agaddic matters and Rabbi Eliezer Ben Azaryah maintains that one throne is for sitting and one throne is for a footstool. (14a)

Rav Katina taught that even at the time of Jerusalem’s downfall, there were still people of truth, as it is said, when a man will grasp his relative, a member of his father’s house, [saying,] ‘You have a garment! Become a benefactor for us.’ The word garment is interpreted to refer to matters of Torah which people would cover up like a garment. People were lax in Torah study and when asked a question they would feign ignorance and pretend that they had not heard the question. When they would discover someone who was knowledgeable in Torah, they would grasp him and ask him to be their leader, i.e. to teach them Torah. It is said further in that verse, and let this stumbling block be under your hand. This stumbling block refers to Torah, which are matters that students do not pay close attention to until they have been corrected several times. It is said further, he shall raise up an oath that day saying: I will not be a ruler, and in my house there is no bread and no garment; do not install me as a chief of the people. The word ‘raise up’ refers to an oath. The words ‘I will not be a ruler’ means I did not become one of those who locked themselves up in the study hall, i.e. I was not diligent in my Torah study. The words ‘and in my house there is no bread and no garment’ means that I do not have a knowledge of Scripture, Mishnah or Talmud. When the person would respond, ‘I am not accustomed to locking myself up in the study hall,’ he meant that he never knew the answer to the question. This statement that even at the time of Jerusalem’s downfall there were still people of truth is contradicted from Rava’s statement that Jerusalem was only destroyed because people of truth had disappeared from it. The Gemara answers that Rav Katina was speaking regarding words of Torah, as regarding words of Torah people were honest in that they were not knowledgeable. Rava’s statement, however, was regarding business matters, as in this respect, people of truth had disappeared from Jerusalem. (14a-14b)

Rabbi Yochanan Ben Zakkai was once riding on a donkey and Rabbi Elazar Ben Arach was riding behind him, and Rabbi Elazar Ben Arach requested that Rabbi Yochanan Ben Zakkai teach him one chapter regarding the Heavenly Chariot. Rabbi Yochanan Ben Zakkai responded, “Did I not teach you that one cannot expound the matter of the Heavenly Chariot to an individual unless he is wise and can understand on his own?” Rabbi Elazar Ben Arach requested of Rabbi Yochanan ben Zakkai that he allow him to relate one teaching that he had learned from Rabbi Yochanan Ben Zakkai. Rabbi Yochanan Ben Zakkai agreed, and Rabbi Yochanan Ben Zakkai descended from his donkey, wrapped his face and sat on a stone under an olive tree. When Rabbi Elazar Ben Arach questioned Rabbi Yochanan Ben Zakkai regarding his behavior, Rabbi Yochanan Ben Zakkai responded, “is it possible that you are expounding on matters regarding the Heavenly Chariot, and the Divine Presence is amongst us and the angels are escorting us, and I will remain riding on the donkey?” Rabbi Elazar Ben Arach immediately began to expound on matters regarding the Heavenly Chariot and a fire descended from heaven and scorched all the trees in the field. All the trees then sang praise to HaShem. An angel from the fire declared that what Rabbi Elazar Ben Arach had expounded on was precisely the matters regarding the Heavenly Chariot. (14b)

Shabbos in the Daf

The Gemara states that Rav Katina taught that even at the time of Jerusalem’s downfall, there were still people of truth, as it is said, when a man will grasp his relative, a member of his father’s house, [saying,] ‘You have a garment! Become a benefactor for us.’ The word garment is interpreted to refer to matters of Torah which people would cover up like a garment. People were lax in Torah study and when asked a question they would feign ignorance and pretend that they had not heard the question. When they would discover someone who was knowledgeable in Torah, they would grasp him and ask him to be their leader, i.e. to teach them Torah. It is noteworthy that Shabbos is the sign of truth, and the Mishnah (Demai 4:1) states that even an am haaretz, one who is not scrupulous in separating tithes, has the fear of Shabbos upon him. Thus, we can adapt the statement of our Gemara to be referring to Shabbos, as even one who stumbles during the week in falsehood, heaven forbid, will state the truth on Shabbos.