Jerusalem Talmud Taanit 3:10

משנה: שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח וְאָמַר לוֹ צָרִיךְ אַתָּה לִנָּדוֹת. אֲבָל מָה אֶעֱשֶׂה לְךָ וְאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם כְּבֵן שֶׁהוּא מִתְחַטֵּא לְאָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר יִשְׂמַֽח־אָבִ֥יךָ וְאִמֶּ֑ךָ וְ֝תָגֵ֗ל יֽוֹלַדְתֶּֽךָ׃ MISHNAH: Simeon ben Shataḥ sent to him and told him, you should be excommunicated¹⁰⁴According to Maimonides, the excommunication would have been because at the end Onias found a way to pray for the end of the rains. The text of the Mishnah here is that of Maimonides’s autograph; different from the Babli version., but what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will. About you the verse says¹⁰⁵Proverbs.23.28">Prov. 23:28., your father and mother will enjoy and the one who bore you jubilate.

הלכה: שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח. אָמַר לוֹ. צָרִיךְ אַתָּה לִנָּדוֹת. שֶׁאִילּוּ נִגְזְרָה גְזֵירָה כְשֵׁם שֶׁנִּגְזְרָה בִימֵי אֵלִיָּהוּ לֹא נִמְצֵאתָה מֵבִיא אֶת הָרַבִּים לִידֵי חִילּוּל הַשֵּׁם. שֶׁכָּל־הַמֵּבִיא אֶת הָרַבִּים לִידֵי חִילּוּל הַשֵּׁם צָרִיךְ נִידּוּי. [תַּמָּן תַּנִּינָן. שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל אִם מְעַכֵּב אַתָּה אֶת הָרַבִּים נִמְצֵאתָ מֵבִיא מַבּוּל לְעוֹלָם. לֹא נִמְצֵאתָ מְעַכֵּב רַבִּים מִלַּעֲשׂוֹת מִצְוָה. וְכָל־הַמְעַכֵּב רַבִּים מִלַּעֲשׂוֹת מִצְוָה צָרִיךְ נִידּוּי.] וְאָמַר לוֹ. וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַטֵּל גְּזֵירָתוֹ מִפְּנֵי גְזֵירָתוֹ שֶׁלְצַדִּיק. אָמַר לוֹ. [הֵן.] הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַטֵּל גְּזֵירָתוֹ מִפְּנֵי גְזֵירָתוֹ שֶׁלְצַדִּיק. וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַטֵּל גְּזֵירָתוֹ שֶׁלְצַדִּיק מִפְּנֵי גְזֵירָתוֹ שֶׁלְצַדִּיק חֲבֵירוֹ. HALAKHAH: “Simeon ben Shataḥ sent to him and told him, you should be excommunicated.” For if there had been a decision made as it was decided in the days of Elijah¹⁰⁶When the decision about rainfall was delegated by God to Elijah (1K. 17:1; cf. Sanhedrin 10:2:5" href="/Jerusalem_Talmud_Sanhedrin.10.2.5">Sanhedrin 10:2, Notes 147ff.)., would you not have caused a desecration of the Name in public¹⁰⁷If the decision had been given into the hands of another holy man, his prayer would have been ineffective and people would conclude that prayer is ineffective and stop praying.? And everybody who causes a public desecration of the Name must be excommunicated. [There, we have stated: Rabban Gamliel sent to him, if you hinder the public you will cause a deluge. Would you not hinder the public from performing a meritorious act? And any who would hinder the public from performing a meritorious act must be excommunicated.]¹⁰⁸Corrector’s addition; totally garbled copy from Roš Haššanah 1:5, Note 279. He answered him, but does not the Holy One, praise to Him, cancel His decision because of the decision of a just person¹⁰⁹This is the standard interpretation of Psalms.145.19">Ps. 145:19, the pleasure of those who fear Him He will do and similar verses as explained in the next paragraph. Babli Mo`ed qaṭan 16b.? He said to him, [yes]¹¹⁰Corrector’s addition, unnecessary.. The Holy One, praise to Him, may cancel His decision because of the decision of a just person, but He will not cancel the decision of one just person because of the decision of his just colleague¹¹¹This is the essence of the reference to Elijah..

אֲבָל מָה אֶעֱשֶׂה לְךָ שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְהוּא עוֹשֶׂה לוֹ רְצוֹנוֹ. רִבִּי בֶּרֶכְיָה רִבִּי אַבָּא בַּר כַּהֲנָא רִבִּי זְעוּרָה בְשֵׁם רַב יְהוּדָה. וְאִית דְּאָֽמְרִין לָהּ בְּשֵׁם רַב חִסְדָּא. וְאִית דְּאָֽמְרִין לָהּ בְּשֵׁם רַב מַתָּנָה. וְֽתִגְזַר אוֹמֶר וְיָ֣קָם לָ֑ךְ. מַה תַלְמוּד לוֹמַר לָךְ. אֶלָּא אֲפִילוּ אֲנָא אֲמַר הָכֵין וְאַתְּ אֲמַר הָכֵין. דִּידָךְ קַייְמָא וְדִידִי לָא קַייְמָא. וְעַל־דְּ֝רָכֶ֗יךָ נָ֣גַהּ אֽוֹר׃ אָמַר רִבִּי חִייָה בַּר בָּא. זוֹ יְרִידַת גְּשָׁמִים. אַף־בְּ֖רִי יַטְרִ֣יחַ עָ֑ב יָ֝פִ֗יץ עֲנַ֣ן אוֹדֽוֹ׃ כִּֽי־הִ֖שְׁפִּילוּ וַתֹּ֣אמֶר גֵּוָ֑ה. אֲנִי אָמַרְתִּי לְהַשְׁפִּילָן וְאַתָּה אָמַרְתָּ לְגֵאוֹתָן. דִּידָךְ קַייְמָא וְדִידִי לָא קַייְמָא. וְשַׁח֭ עֵינַ֣יִם יוֹשִֽׁיעַ׃ אֲנִי אָמַרְתִּי לִשְׁחוֹת עֵינֵיהֶן בִּרָעָה. וְאַתָּה אָמַרְתָּ לְהוֹשִׁיעָן. דִּידָךְ קַייְמָא וְדִידִי לָא קַייְמָא. אֲנִי אָמַרְתִּי יְמַלֵּ֥ט אִֽי־נָקִ֑י וְאַתָּה [אָמַרְתָּ] יִימַלֵּט אַף עַל פִּי שֶׁאֵינוֹ נָקִי. דִּידָךְ קַייְמָא וְדִידִי לָא קַייְמָא. מָהוּ וְ֝נִמְלַ֗ט בְּבוֹר כַּפֶּֽיךָ׃ בִּבְרִירוּת כַּפֵּיָךָ. בִּזְכוּת מִצְוֹת וּמַעֲשִׂים טוֹבִים שֶׁהָיוּ בְיָדָךְ מֵרֵאשִׁיתָךְ. “But what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will.” Rebbi Berekhia, Rebbi Abba bar Cahana, Rebbi Ze`ira in the name of Rav Jehudah. But some say it in the name of Rav Ḥisda, and some say it in the name of Rav Mattanah. You decide the command and He confirms it for you¹¹²Job.22.28">Job 22:28. All these verses are interpreted to show that God executes the judgment of the just.. Why does the verse say, “for you”? But even if I am saying so and you are saying otherwise, yours is enduring, Mine is not enduring. On your paths shines light; Rebbi Ḥiyya bar Abba said, this is rainfall. As heavy as He has loaded the rain-cloud, His light will disperse the cloud¹¹³Job.37.11">Job 37:11; justifying Onias against Simeon ben Shataḥ.. For those humbled you order elevation¹¹⁴Job.22.29">Job 22:29.; if I said to humble them and you say to elevate them, yours is enduring, Mine is not enduring. And the one of low eyes will be saved; I said to bring their eyes down by misfortune but you are saying to save them, yours is enduring, Mine is not enduring. I said, may the not-innocent escape¹¹⁵Job.22.30">Job 22:30.? But you [said]¹¹⁶Corrector’s addition., he shall escape even though he is not innocent, yours is enduring, Mine is not enduring. What means, and he will escape by the purity of your hands, by the choice of your hands, by the merit of meritorious deeds and good works which were in your hands from before.

עָלֶיךָ הַכָּתוּב אוֹמֵר יִשְׂמַֽח־אָבִ֥יךָ וְאִמֶּ֑ךָ וְ֝תָגֵ֗ל יֽוֹלַדְתֶּֽךָ׃ מַה תַלְמוּד לוֹמַר יֽוֹלַדְתֶּֽךָ׃ רִבִּי מָנָא אָמַר. אוּמָּתָךְ. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן אָמַר. שָׁעָתָךְ. וְרַבָּנִן אָֽמְרֵי. כְּשֵׁם שֶׁהוּא מְקַלְלָהּ בְּכִפְלַיִים. כָּךְ הוּא מְשַׂמְּחָהּ בְּכִפְלַיִים. וּמְנַיִין שֶׁהוּא מְקַלְלָהּ בְּכִפְלַיִים. [שֶׁנֶּאֱמַר] כַּ֣עַס לְ֭אָבִיו בֵּ֣ן כְּסִ֑יל וּמֶימֶר לְיֽוֹלַדְתּֽוֹ׃ בֵּ֣ן חָ֭כָם יְשַׂמַּח־אָ֑ב וּבֵ֥ן כְּ֝סִ֗יל תּוּגַ֥ת אִמּֽוֹ׃ מָהו תּוּגַ֥ת אִמּֽוֹ׃ אָמַר רִבִּי לוּדָה. לִישַׁן גֵּימַטְרִיוֹן הוּא. אַפְרָא בְּעֵיינֵי אִמֵּיהּ. וּמְנַיִין שֶׁהוּא מְשַׂמְּחָהּ בְּכִפְלַיִים. יִשְׂמַֽח־אָבִ֥יךָ וְאִמֶּ֑ךָ וְ֝תָגֵ֗ל יֽוֹלַדְתֶּֽךָ׃ “About you the verse says¹⁰⁵Proverbs.23.28">Prov. 23:28., your father and mother will enjoy and the one who bore you jubilate.” Why does the verse say, “the one who bore you”¹¹⁷What is the difference between the mother and the one who bore him?? Rebbi Mana said, your nation. Rebbi Yose ben Rebbi Abun said, your time¹¹⁸The date of his birth will be counted as lucky time.. But the rabbis are saying, just as he brings double curse, so he brings double joy. [As it is said:] a silly son is anger to his father and bitterness to the one who bore him. A wise son brings joy to his father but a silly son is sadness to his mother¹¹⁹Proverbs.17.25">Prov. 17:25, Proverbs.10.1">10:1. The silly son brings pain once to his mother and once to the one who bore him. The wise son brings joy to both in one verse.. What means tugah of his mother? Rebbi Ludah said, it is encrypted language, ashes in his mother’s eyes¹²⁰If letters are represented by numbers from 1 to 22, תוגת is represented by 22 6 3 22. If nis replaced by 23-n (the atbash rule) one obtains 1 17 20 1 which is אפרא. The prime example is Jeremiah.51.1">Jer. 51:1, the curses against לב קמי which by the same rule are כשדים.. And from where that he brings double joy to her? Your father and mother will enjoy and the one who bore you jubilate.