אמר רבה בר בר חנה אמר רבי יוחנן נוח לו לאדם שיבא על ספק אשת איש ואל ילבין פני חבירו ברבים מנ״ל מדדרש רבא דדרש רבא מאי דכתיב ובצלעי שמחו ונאספו קרעו ולא דמו אמר דוד לפני הקב״ה רבש״ע גלוי וידוע לפניך שאם היו מקרעים בשרי לא היה דמי שותת לארץ ולא עוד אלא אפילו בשעה שעוסקין בנגעים ואהלות אומרים לי דוד הבא על אשת איש מיתתו במה ואני אומר להם מיתתו בחנק ויש לו חלק לעוה״ב אבל המלבין את פני חבירו ברבים אין לו חלק לעוה״ב
Translation: Rabbah bar Bar Chanah said that R. Yochanan said: It is better for man to have relations with a doubtfully married woman rather than publicly shame his friend. From where do we know this? From what Rava expounded, as Rava expounded: What is meant by the Pasuk: 'Yet when I am limp, they are happy, and they gather together ...if they would tear me apart, I would not bleed'. (Tehillim 35:15) King David said before the Holy One, blessed is He: Master of the Universe! It is revealed and known before You that if they had torn my flesh, my blood would not have poured onto the ground. (Because of the many insults I suffer, which drain the blood of my body.) And not only that, but (even) when they are engaged in studying the laws of Negaim (Tzara'as) and Ohalim (Tum'ah of tents), they say to me, David! What is the death penalty for one who has relations with a married woman? And I say to them, He is executed by strangulation, but he has a portion in the World to Come. But one who publicly shames his neighbor has no portion in the World to Come.
(a)Why did they disgrace David specifically when learning about Nega'im and Ohalos?
1.Tosfos: The Gemara means that even when they were involved in learning those difficult laws and they were not discussing the laws of adultery, they still spoke against David.
2.Perashas Derachim: The Gemara in Sanhedrin (107a) teaches that David suffered six months of Tzora'as because of the story with Bas-sheva. Chazal tell us that a Nasi who contracts Tzora'as is removed from his position. David was saying that since he had suffered Tzora'as, he had temporarily not been king. When he returned to his post, he was considered to be a new king and was forgiven for any past sins. Those people studying the laws of Negaim (Tzora'as) should have known this and not shamed him for a crime for which he had already received atonement.
3. Ben Yehoyada: Chazal tell us that "ברית כרותה לשפתים" - "a covenant was made with lips " - meaning that when a person verbalizes something, it can change reality and bring about that thing. Even though people were usually careful when learning about Nega'im and Ohalos (the Tum'ah of a corpse), not to speak in the second person, here they wanted to coax David into saying that he should be punished for the way he behaved with Bas-sheva.
2)BETTER TO THROW ONESELF INTO A FURNACE THAN SHAME A PERSON IN PUBLIC
(ואמר) מר זוטרא בר טוביה אמר רב ואמרי לה אמר רב חנא בר ביזנא אמר ר״ש חסידא ואמרי לה א״ר יוחנן משום רשב״י נוח לו לאדם שיפיל עצמו לכבשן האש ואל ילבין פני חבירו ברבים מנ״ל מתמר דכתיב היא מוצאת והיא שלחה אל חמיה
Translation: And Mar Zutra bar Toviah cited from Rav said, and some say that Rav Chana bar Bizna cited from Rav Shimon Chasidah said, and some say that R. Yochanan cited from R. Shimon bar Yochai: It is better for a man to throw himself into a fiery furnace rather than publicly shame his friend. From where do we know it? From Tamar. As it is written: 'She was brought out, and she sent to her father-in-law.' (Bereishis 38:25. She left it to him to confess, choosing to die rather than publicly shaming him.)
(a)Why is it better to throw oneself into a fiery furnace?
1.Maharal: Embarrassing someone causes him spiritual rather than physical damage, as it is an attack against his 'Tzelem Elokim' - the image of Hash-m that is in him. Therefore, the punishment is in the next world, where the punishments are spiritual. This is much worse than the physical pain of entering a fiery furnace.
3)CAUSING PAIN TO OTHERS AND TO ONE'S WIFE
אמר רב חננא בריה דרב אידי מאי דכתיב ולא תונו איש את עמיתו עם שאתך בתורה ובמצות אל תונהו אמר רב לעולם יהא אדם זהיר באונאת אשתו שמתוך שדמעתה מצויה אונאתה קרובה
Translation: Rav Chanina son of Rav Idi said: What is the meaning of what is written: 'And you shouldn't cause pain to another (Amito)'? 'And you should not cause pain to another [amito]'? To a people that is with you [Am Ito] in learning and good deeds, do not cause pain. Rav said: One should always be careful about causing pain to his wife, because since her tears are frequent, she is easily caused pain.
(a)What is the association between what Rav taught and the teaching of Rav Chanina son of Rav Idi?
1.Ein Eliyahu: According to the Ritva, the teaching of Rav leads on from the previous teaching, as 'Amito - Am Ito - the people that is with you', refers to one's wife. (The Gemara in Berachos 17a teaches that wives are rewarded for sending their husbands to learn. They are considered 'Amito' for helping their husbands to learn and perform Mitzvos.)
(b)Why was it specifically Rav who taught this lesson?
1.Ein Eliyahu: It was specifically Rav who taught this, to show that it was important to him even though he suffered from a difficult wife, as the Gemara discusses in Yevamos 63a.
4)WHEN TO LISTEN TO ONE'S WIFE
ואמר רב כל ההולך בעצת אשתו נופל בגיהנם שנאמר רק לא היה כאחאב וגו׳ א״ל רב פפא לאביי והא אמרי אינשי איתתך גוצא גחין ותלחוש לה לא קשיא הא במילי דעלמא והא במילי דביתא לישנא אחרינא הא במילי דשמיא והא במילי דעלמא
Translation: And Rav also said: One who follows his wife's counsel will fall to Gehinom, as it says: 'But there was none like Achav who had sold himself to do bad in the eyes of the Hash-m, that Izevel his wife instigated him.' (Melachim I 21:25.) Rav Papa said to Abaye: But do not people say, 'If your wife is short, bend down and hear her whisper?' There is no difficulty: This one refers to worldly matters, and this other one to household matters. Another version: This one refers to religious matters and the other one to worldly matters.
(a)Why should a man's word be accepted with regard to Heavenly matters and a woman's word with regard to worldly matters?
1. Einei Shmuel: Chazal tell us (Sotah 17a) concerning a man (איש) and a woman (אשה) - a man has the extra letter Yud and the woman has the extra letter Hei. Each took a letter of Hash-m's Name Y-Ah. The Gemara in Menachos 29b teaches that Olam Hazeh (this world) was created using the letter Hei and Olam HaBa (the world to come) was created using the letter Yud. This means that women have a better understanding of how to serve Hash-m through worldly means, and men have a better understanding of how to serve Hash-m with heavenly means (i.e. through the performance of Mitzvos). This explains why the Gemara concludes that he should listen to her about worldly matters but not about matters of Heaven.
אמר רב חסדא כל השערים ננעלים חוץ משערי אונאה שנאמר הנה ה׳ נצב על חומת אנך ובידו אנך
Translation: Rav Chisda said: All gates are locked, except the gates through which the cries of one who is caused pain [Ona'ah] pass, as it says: 'Behold Hash-m stood by a wall of wrongs [literally: plumb lines].
(a)How can it be the no 'normal' every-day prayers are answered?
1.Toras Chaim: This does not mean that our prayers do not pass through the gates at all. It means that a person must pray much more and with great fervor until the gates are opened for him.
2.Toras Chaim: The Gemara means that the gates of Ona'ah are opened immediately upon praying. After normal Tefilos, a time-span generally passes before they are answered.
3.Others explain that this teaching is true only for private prayer, but when praying in a Minyan, the prayers can pass.
6)HASH-M PUNISHES DIRECTLY ONE WHO CAUSES OTHERS PAIN
א״ר אלעזר הכל נפרע בידי שליח חוץ מאונאה שנאמר ובידו אנך א״ר אבהו ג׳ אין הפרגוד ננעל בפניהם אונאה וגזל וע״ז אונאה דכתיב ובידו אנך גזל דכתיב חמס ושוד ישמע בה על פני תמיד ע״ז דכתיב העם המכעיסים אותי על פני תמיד [וגו׳]
Translation: R. Elazar said: All evil is punished through an agent, except for causing pain, as it states: 'And in His hand were the wrongs.' R. Abahu said: There are three evils before which the Curtain of Heaven is not closed: Causing pain through words, and robbery and idolatry. Causing pain - as it is written: 'And in His hand were the wrongs.' Robbery - as it is written: 'Robbery and looting are heard in her; they are before Me continually.' (Yirmiyahu 6:7) Idolatry - as it is written: 'A people that anger Me continually before My face that sacrifices in gardens, and burns incense on brick altars.' (Yeshayahu 65:3).
(a)Why does Hash-m himself punish for this sin, rather than an agent?
1.R. Yonasan cited in Shita Mekubetzes: If done through an agent, it might come after delay, if the messenger must come a long distance or is sent to somebody else first.
2. Iyun Yaakov: Ona'as Devarim is one of the Aveiros that are מסור ללב - only Hash-m knows the person's true intentions. This is true of any Aveirah about which the Pasuk uses the phrase 've'Yareisa me'Elokecha'- 'and you shall fear your G-d'. If so, it is logical that it would be Hash-m himself who punishes for Ona'as Devarim.
7)ALWAYS ENSURE THAT THERE IS GRAIN IN THE HOUSE
אמר רב יהודה לעולם יהא אדם זהיר בתבואה בתוך ביתו שאין מריבה מצויה בתוך ביתו של אדם אלא על עסקי תבואה שנאמר השם גבולך שלום חלב חטים ישביעך אמר רב פפא היינו דאמרי אינשי כמשלם שערי מכדא נקיש ואתי תיגרא בביתא
Translation: Rav Yehuda said: One should always be careful that there is grain in his house; because strife is only found in a person's house because of issues of grain [food], as it says: 'He makes peace in your borders: He satisfies you with the fat of the wheat.' (Tehillim 147:14). When you have wheat, you have peace in your borders.] Rav Papa said: That is what people say: When the barley is gone from the pitcher, strife comes knocking at the door of the house.
(a)Why does strife only come because of issues of grain?
1.Iyun Yaakov: Shalom (peace) brings blessing. The Gemara in Nidah 31b teaches that 'when a boy comes to the world, peace comes to the world'. The Gemara explains that 'when a boy comes to the world, he comes with a loaf in his hand', meaning that he is able to make a living. Therefore, as we learn from the Gemara here, there will be peace, as he will be able to sustain his family and have tranquility in the home.
8)ONE IS REFERRED TO AS POOR BECAUSE OF A LACK OF GRAIN
ואמר רב חיננא בר פפא לעולם יהא אדם זהיר בתבואה בתוך ביתו שלא נקראו ישראל דלים אלא על עסקי תבואה שנאמר והיה אם זרע ישראל וגו׳ וכתיב ויחנו עליהם וגו׳ וכתיב וידל ישראל מאד מפני מדין
Translation: Rav Chinena bar Papa said: One should always be careful that there is grain in his house, because Yisrael were called poor only because of the lack of grain, as it says: 'And it was when Yisrael had sown...' (Shoftim 16:3) and it is written: 'And they (the Midianites and the Amalekites) encamped against them and destroyed the increase of the earth,' (Shoftim 16:4) and it is then written: 'And Yisrael was greatly impoverished because of the Midianites.' (Shoftim 16:6).
(a)Why does the Gemara that one should 'always' be careful about this?
1.Maharsha: One should be careful that there is grain in his house even at a time of famine, as the Rashbam writes in Bava Basra 90b, that even then, one may store up one year's amount of food for himself (and his family).
(וא״ר) חלבו לעולם יהא אדם זהיר בכבוד אשתו שאין ברכה מצויה בתוך ביתו של אדם אלא בשביל אשתו שנאמר ולאברם הטיב בעבורה והיינו דאמר להו רבא לבני מחוזא אוקירו לנשייכו כי היכי דתתעתרו
Translation: R. Chelbo said: One should always be careful to honor his wife, because blessings are found in a man's home only on account of his wife, as it says: 'And he treated Avram well for her sake.' [Bereishis 7:16] And that is what Rava said to the townspeople of Mechuza: "Honor your wives, because that is how you will be enriched.'
(a)Why was it specifically Rava who taught this lesson?
1.Iyun Yaakov: Rava follows his reasoning elsewhere. In Shabbos 62b, a Baraisa teaches that one of the things that leads a person to poverty is when his wife curses him in his presence. Rava explains there that it refers to not giving her adornments when he has the means to do so. Here, he is encouraging husbands to honor their wives with adornments, so that instead of coming to poverty, he will come to wealth. He specifically warned the people of Mechuza about this as they had the means to do so, as the Gemara states in Bava Kama 119a.
59b----------------------------------------59b
10)THE DISPUTE OF R. ELIEZER AND THE CHACHAMIM
תנא באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו אמר להם אם הלכה כמותי חרוב זה יוכיח נעקר חרוב ממקומו מאה אמה ואמרי לה ארבע מאות אמה אמרו לו אין מביאין ראיה מן החרוב חזר ואמר להם אם הלכה כמותי אמת המים יוכיחו חזרו אמת המים לאחוריהם אמרו לו אין מביאין ראיה מאמת המים חזר ואמר להם אם הלכה כמותי כותלי בית המדרש יוכיחו הטו כותלי בית המדרש ליפול גער בהם רבי יהושע אמר להם אם תלמידי חכמים מנצחים זה את זה בהלכה אתם מה טיבכם לא נפלו מפני כבודו של רבי יהושע ולא זקפו מפני כבודו של ר״א ועדיין מטין ועומדין
Translation: It was taught: On that day R. Eliezer responded with every imaginable argument, but they did not accept them. He said to them: "If the Halachah agrees with me, this carob tree will prove it!" The carob tree was uprooted 100 amos out of its place. Other say 400 amos. They said to him: "A proof cannot be brought from a carob tree." Again, he said to them: "If the Halachah agrees with me, the stream of water will prove it!" The stream of water flowed backwards. They said to him: "A proof cannot be brought from a stream of water." Again, he said to them: "If the Halachah agrees with me, the walls of the Beis Hamidrash will prove it". The walls of the Beis Hamidrash tilted to fall down. R. Yehoshua rebuked the walls and said to them: When Torah scholars are disputing each other in Halachah, what is it to you to interfere? They did not fall, in honor of R. Yehoshua, and they didn't straighten up, in honor of R. Eliezer; and they are still standing inclined.
(a)Why did R. Eliezer give the Chachamim these specific proofs?
1.Vilna Gaon (Kol Eliyahu), Ein Eliyahu: Chazal tell us that R. Eliezer was outstanding in three things - in his separation from the pleasures of this world, his diligence in Torah study and his humility. One who wishes to merit the Crown of Torah must have those three traits. R. Eliezer brought proof that his words should be accepted since he had those three traits. The carob tree represents separation from this world (as we find that a number of great Chachamim would eat carobs, in abstinence). The flowing water represents humility (as water runs to the lowest point). The walls of the Beis HaMidrash represent diligence in Torah study.
2.Toras Chaim: They would always plant a carob tree near the Beis Midrash so that they would have a food supply to learn there undisturbed. They would also ensure that there was a stream to have a water supply. R. Eliezer wanted to prove to them that the Halacha follows him and that their words were not applicable. He did this by affecting the basic foundations of their learning there - their food supply, their water supply and the walls of the Beis Midrash themselves.
11)TORAH IS NOT IN THE HEAVENS
חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר״א שהלכה כמותו בכ״מ עמד רבי יהושע על רגליו ואמר לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה אחרי רבים להטות אשכחיה רבי נתן לאליהו א״ל מאי עביד קוב״ה בההיא שעתא א״ל קא חייך ואמר נצחוני בני נצחוני בני
Translation: Again, he said to them: "If the Halachah agrees with me, it will be proved from Heaven!' A Heavenly Voice (Bas Kol) came out and said: What do you have to dispute with R. Eliezer, seeing that the halachah agrees with him in every place! R. Yehoshua rose to his feet and said: 'It is not in heaven.' (Devarim 30:12) What did he mean by 'it is not in heaven'? R. Yirmiyah said: That the Torah was already given at Mount Sinai. We do not pay attention to a Heavenly Voice, because You wrote in the Torah at Mount Sinai, 'One inclines after the majority.' (Shemos 23:2) R. Nasan met Eliyahu HaNavi and said to him: What did the Holy One, Blessed is He, do at that time? Eliyahu said to him: He laughed and said, 'My children have defeated Me, My children have defeated Me.'
(a)If the Halacha is that we do not pay attention to a Heavenly Voice, why here did it come out?
1. Anaf Yosef citing Rav Shlomo Molcho: The phrase that the Gemara uses 'אחרי רבים להטות' - 'we follow the majority', should be understood differently. The Halacha actually does follow R. Eliezer, that such an oven is Tahor. However, the Chachamim were concerned that people would not be aware of the difference between such an oven and other ovens, that are, in fact, Tamei. So they made a decree to also render that oven Tamei, to prevent confusion among the ignorant Jews. Thus, the phrase 'אחרי רבים להטות' should be translated as 'people will be mistaken after the majority' (meaning that they will wrongly declare other ovens to also be Tahor).
12)R. ELIEZER IS EXCOMMUNICATED
אמרו אותו היום הביאו כל טהרות שטיהר ר״א ושרפום באש ונמנו עליו וברכוהו ואמרו מי ילך ויודיעו אמר להם ר״ע אני אלך שמא ילך אדם שאינו הגון ויודיעו ונמצא מחריב את כל העולם כולו מה עשה ר״ע לבש שחורים ונתעטף שחורים וישב לפניו ברחוק ארבע אמות
Translation: They said: On that day, all objects that R. Eliezer had declared tahor were brought and burned in fire, [Since they were now deemed to be Tamei.] and voted about him and then excommunicated him. They said, "Who will go and inform him?" R. Akiva said, "I will go because maybe an unsuitable person will go and inform him and will end up destroying the whole world." What did R. Akiva do? He got dressed in black garments and wrapped himself in black, (As a sign of mourning, which a person under a ban of excommunication was required to do.) and sat at a distance of four amos from him.
(a)Did R. Eliezer not know that we always follow the majority opinion? (Asked in Yerushalmi Moed Katan 3:1)
1.Talmud Yerushalmi: R. Eliezer was only particular about the fact that they burned his Taharos in front of him. The Korban ha'Eidah explains that R. Eliezer thought that the Chachamim were not acting for the sake of Heaven as they should have been concerned for his honor.
13)R. ELIEZER'S CONVERSATION WITH R. AKIVA
אמר לו ר״א עקיבא מה יום מיומים אמר לו רבי כמדומה לי שחבירים בדילים ממך אף הוא קרע בגדיו וחלץ מנעליו ונשמט וישב על גבי קרקע זלגו עיניו דמעות לקה העולם שליש בזיתים ושליש בחטים ושליש בשעורים ויש אומרים אף בצק שבידי אשה טפח
Translation: R. Eliezer said to him, "Akiva, what has particularly happened today?" (Literally: what is (different about) this day from yesterday (or tomorrow)?) He said to him, "Rebbi, it appears to me that your friends are separating themselves from you." He also tore his garments, and took off his shoes, and removed his seat and sat on the ground, and tears streamed from his eyes, and the world was then hit: A third of the olive crop, and a third of the wheat crop, and a third of the barley crop. And some say that even the dough in women's hands swelled up (and spoiled).
(a)What was the message of the crops being hit in this way?
1.Ramas Shmuel cited in Anaf Yosef: The olives were affected, as an allusion to the cessation of Torah study that was caused. Torah is compared to oil. A third of the wheat and barley crop indicates that since they disgraced a Torah Sage, the effect was worse than the plague in Egypt. Then, the hail did not destroy the wheat.
2.Einei Yitzchak, Ben Yehoyada: The merit of R. Eliezer had brought blessing to the crops. Blessing is indicated through being a heaped amount, for example, when the seller gives a heaped pile to the buyer to show his generosity. The Gemara tells us (Shabbos 35) that the heaped part is always a third of the total. Therefore, when R. Eliezer was rejected, that blessing that he had brought was removed, so a third of the crops were damaged.
3.Ein Eliyahu: The Gra writes that there are three parts to Torah - the Written Law, the Oral Law and the secrets of the Torah. The Ein Eliyahu explained earlier that R. Eliezer's ruling was according to Sod, which was not known by the Chachamim. Therefore, when R. Eliezer was rejected, a third of the Torah was affected. Consequently, a third of the crops, that had come in his merit, were damaged.
14)RABBAN GAMLIEL EXPERIENCES A STORM
תנא אך גדול היה באותו היום שבכל מקום שנתן בו עיניו ר״א נשרף ואף ר״ג היה בא בספינה עמד עליו נחשול לטבעו אמר כמדומה לי שאין זה אלא בשביל ר״א בן הורקנוס עמד על רגליו ואמר רבונו של עולם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא עשיתי אלא לכבודך שלא ירבו מחלוקות בישראל נח הים מזעפו
Translation: A Tana taught: There was great anger on that day, as every place that R. Eliezer cast his eyes was burned up. And even Rabban Gamliel was traveling in a boat, when a huge storm arose to drown him. He said, "It appears to me that this is only because of R. Eliezer ben Horkenus." He stood up on his feet and said, Master of the Universe! It is revealed and known to You that I have not acted for my honor, and not for the honor of my father's house, but for Your honor, so that strife shouldn't increase in Yisrael! The raging sea then subsided.
(a)How do we understand the concept that every place that R. Eliezer cast his eyes was burned up?
1.Shelah: One who studies Torah Lishmah (for its own sake) merits long life (Shabbos 63a). Therefore, when a Chacham brings punishment, it is the opposite of that reward, and it shortens the other person's life. (On the other hand, Chazal say there that one who studies Torah not Lishmah, he merits wealth and honor. If such a Chacham brings punishment, it brings the other person to poverty.)
2.Rikanti, Ohr HaChaim: Since a pious and holy Chacham has his thoughts constantly in the upper realms, whatever he thinks about at that time will be fulfilled immediately, whether for the good, or the opposite.
15)IMA SHALOM, THE WIFE OF R. ELIEZER
אימא שלום דביתהו דר״א אחתיה דר״ג הואי מההוא מעשה ואילך לא הוה שבקה ליה לר״א למיפל על אפיה ההוא יומא ריש ירחא הוה ואיחלף לה בין מלא לחסר
Translation: Ima Shalom was R. Eliezer's wife and Rabban Gamliel's sister. From the time of this incident and on, she did not permit R. Eliezer to fall upon his face. A certain day happened to be Rosh Chodesh, but she confused a full month with an incomplete one.
(a)What is the meaning of 'she confused a full month with an incomplete one'?
1.Rashi: (The month can be either 30 days (full) or 29 days (incomplete).) She thought that the previous month had been 29 days, and that the 30th would be Rosh Chodesh. Therefore, she thought that R. Eliezer would not be saying the tachanun prayer and did not watch over him. But in fact, it was a full month, so that the 30th was an ordinary day, when Tachanun is said.
2.Maharsha: Perhaps, that was in those days when they would declare the New Moon based on the testimony of witnesses. Therefore, if no witnesses came, they would treat the 30th day as a regular day and the 31st day would become the 1st of the next month and be celebrated as Rosh Chodesh. (Nowadays, when the month is full, we also celebrate the 30th day as Rosh Chodesh and do not say Tachanun). Rather, that day was Rosh Chodesh and she thought it had been a 30-day month and that the next day would be a Rosh Chodesh. She was mistaken, as it had been a 29-day month and the following day was a regular weekday.
16)THE DEATH OF RABBAN GAMLIEL
איכא דאמרי אתא עניא וקאי אבבא אפיקא ליה ריפתא אשכחתיה דנפל על אנפיה אמרה ליה קום קטלית לאחי אדהכי נפק שיפורא מבית רבן גמליאל דשכיב אמר לה מנא ידעת אמרה ליה כך מקובלני מבית אבי אבא כל השערים ננעלים חוץ משערי אונאה
Translation: Others say, a poor man came and stood at the door, and she took out some bread to him. On her return she found him fallen on his face [saying tachanun]. She said to him: "Get up! You have killed my brother!" In the meanwhile, an announcement was made from the house of Rabban Gamliel that he had died. He said to her: "How did you know it?" She said to him: "I have a tradition from my father's house: All gates are locked, except for the gates of one who is caused pain through words (ona'ah)."
(a)Does this mean that all other prayers are not accepted at all?!
1.Toras Chaim: All other Tefillos are only accepted when a person prays many times, with great vigor.
17)CAUSING PAIN TO A CONVERT
תניא רבי אליעזר הגדול אומר מפני מה הזהירה תורה בל״ו מקומות ואמרי לה במ״ו מקומות בגר מפני שסורו רע
Translation: It was taught in a Baraisa: R. Eliezer the Great says: Why did the Torah warn in 36 places, and others say in 46 places, about the prohibition of causing pain to a convert? Because his inclination is evil.
(a) What is the meaning of 'סורו רע' - 'his inclination is evil'?
1.Chavas Yair: He is prone to go back to his former way of living.
2.Sifsei Chachamim: If he leaves the religion, he will not be convinced to return.
3.Panim Yafos: He left the evil of his past.
18)IF YOU HAVE A BLEMISH DO NOT SAY IT ABOUT YOUR FRIEND
מאי דכתיב וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים (תנינא) רבי נתן אומר מום שבך אל תאמר לחברך והיינו דאמרי אינשי דזקיף ליה זקיפא בדיותקיה לא נימא ליה לחבריה זקיף ביניתא
Translation: What is the meaning of what is written: 'You should not mistreat a stranger, and you should not oppress him, because you were strangers in the land of Mitzrayim'? (Shemos 22:20) (It was taught in a Baraisa:) R. Nasan said: If you have a blemish, do not say to your friend (that he has it). And this is what people say: If someone in a person's family was hanged, one should not say to that person, "Hang this fish up for me."
(a)What is the blemish of being strangers in Mitzrayim?
1.Chizkuni: Since they worshipped idols in Mitzrayim.
