Avodah Zarah, Daf Daled, Part 1
Introduction
The sugya begins with another comparison between fish and human beings.
דבר אחר מה דגים שבים כל הגדול מחבירו בולע את חבירו אף בני אדם אלמלא מוראה של מלכות כל הגדול מחבירו בולע את חבירו והיינו דתנן רבי חנינא סגן הכהנים אומר הוי מתפלל בשלומה של מלכות שאלמלא מוראה של מלכות איש את רעהו חיים בלעו
Another explanation: Just as among fish of the sea, every fish greater than its fellow swallows its fellow, so with men, were it not for fear of the government, every person greater than his fellow would swallow his fellow. And this is what was taught: R. Hanina, the Deputy High Priest, said, Pray for the welfare of the government, for were it not for the fear of it, people would swallow each other alive.
Like fish, human beings are inclined to violence.
רב חיננא בר פפא רמי כתיב (איוב לז, כג) שדי לא מצאנוהו שגיא כח וכתיב (תהלים קמז, ה) גדול אדונינו ורב כח וכתיב (שמות טו, ו) ימינך ה’ נאדרי בכח לא קשיא כאן בשעת הדין כאן בשעת מלחמה
R. Hinena b. Papa pointed to the following contradiction: Scripture says, Shaddai we have not found the greatness of his power (Job 37:23), yet it is written, Great is our Lord and of abundant power (Psalms 147:5) and it is also written, Your right hand, O Lord, is glorious in power! (Exodus 15:6). There is no contradiction: the former refers to the time of judgment, the latter refers to a time of war.
In judgment God is merciful. He does not exert his full power. But in a time of war, His full might is made known.
רבי חמא בר’ חנינא רמי כתיב (ישעיהו כז, ד) חימה אין לי וכתיב (נחום א, ב) נוקם ה’ ובעל חימה לא קשיא כאן בישראל כאן בעובדי כוכבים.
R. Hama b. Hanina pointed to another contradiction: It is written, I have no fury, (Isaiah 27:4), yet it is also written, The Lord takes revenge and is furious (Nahum 1:2). There is no contradiction: the former refers to Israel, the latter to non-Jews.
God has no fury for Jews, but does have fury on non-Jews. Of course, I realize that this is a type of statement that will make people feel uncomfortable. It is something we will see quite a bit of throughout the tractate.
רב חיננא בר פפא אמר חימה אין לי שכבר נשבעתי מי יתנני שלא נשבעתי אהיה שמיר ושית וגו’
R. Hinena b. Papa said: I have no fury for I already vowed, would that I had not so vowed, then, If one offers Me thorns and thistles, I will march to battle against him, And set all of them on fire (Isaiah 27:4).
R. Hinena b. Papa explains the first half of the verse and how it fits with the second half of the verse. Both halves refer to Israel. God says that had He not taken a vow, He would have been full of fury at Israel.
והיינו דאמר רבי אלכסנדרי מאי דכתיב (זכריה יב, ט) והיה ביום ההוא אבקש להשמיד את כל הגוים אבקש ממי? אמר הקב"ה אבקש בניגני שלהם אם יש להם זכות אפדם ואם לאו אשמידם.
This accords with the following teaching of R. Alexandri: What is it that is written, And it shall come to pass on that day that I will seek to destroy all the nations (Zechariah 12:9). Seek from whom? The Holy Blessed One said: I will seek their records: if they have any meritorious deeds to their credit, I will redeem them, but if not, I will destroy them.
This statement refers to something taught much earlier God does not deal capriciously with His creatures. Before God goes to destroy the nations, he first examines their records.
והיינו דאמר רבא מאי דכתיב (איוב ל, כד) אך לא בעי ישלח יד אם בפידו להן שוע אמר להן הקב"ה לישראל כשאני דן את ישראל אין אני דן אותם כעובדי כוכבים דכתיב (יחזקאל כא, לב) עוה עוה עוה אשימנה וגו’ אלא אני נפרע מהן כפיד של תרנגולת
This also accords with what Rava said: What is it that is written, Surely He would not strike at a ruin if, in calamity, one cried out to Him (Job 30:24)? The Holy Blessed One to Israel: When I judge Israel, I do not judge them as I do the non-Jews concerning whom it is said, Ruin, an utter ruin, I will make it, (Ezekiel 21:32). Rather I only exact payment from them [a little at a time] as the hen does her picking.
Again, God does not treat Jews as he does non-Jews. With Jews, He exacts vengeance just a little bit at a time. But when it comes to non-Jews, when exacting vengeance, he exacts it all at once, making a ruinous heap.
דבר אחר אפילו אין ישראל עושין מצוה לפני כי אם מעט כפיד של תרנגולין שמנקרין באשפה אני מצרפן לחשבון גדול [שנאמר אם בפידו] להן שוע [דבר אחר] בשכר שמשוועין לפני אני מושיע אותם
Another explanation: Even if Israel does before Me only a few good deeds, like hens picking in a rubbish heap, I will make them accumulate to a large sum, as it is said, Though they pick little they are saved )Job 30:24). Another interpretation: As a reward of their crying before Me, I save them.
This is another version of how God treats Israel differently than he does the non-Jews. This derashah hearkens back to the verse from Job from above.
והיינו דאמר ר’ אבא מאי דכתיב (הושע ז, יג) "ואנכי אפדם והמה דברו עלי כזבים" אני אמרתי אפדם בממונם בעוה"ז כדי שיזכו לעולם הבא והמה דברו עלי כזבים
This is similar to what R. Abba said: What is it that is written, For I was their Redeemer; Yet they have plotted treason against Me? (Hosea 7:13). I thought I would redeem them by depriving them of monetary possessions in this world, so that they would be worthy to merit the world to come, yet they have plotted against me.
God thought that he would redeem the non-Jews by simply punishing them through monetary possessions. But this didn t work and the non-Jews plotted against God anyways.
והיינו דאמר רב פפי משמיה דרבא מאי דכתיב (הושע ז, טו) ואני יסרתי חזקתי זרועותם ואלי יחשבו רע אמר הקב"ה אני אמרתי איסרם ביסורין בעולם הזה כדי שיחזקו זרועותם לעוה"ב ואלי יחשבו רע
And this is similar to what R. Papi said in the name of Rava: What is it that is written, I braced, I strengthened their arms, And they plot evil against Me (Hosea 7:15)? The Holy Blessed One says: I thought I would chastise them with suffering in this world, so that their arm might be strengthened in the world to come, yet they plot evil against me.
This is basically the same version as the previous statement.