Kiddushin, Daf Mem, Part 4

 

Introduction

The beginning of this section discusses sinning in private versus sinning in public.

 

 

אמר רבי אבהו משום רבי חנינא נוח לו לאדם שיעבור עבירה בסתר ואל יחלל שם שמים בפרהסיא שנאמר (יחזקאל כ, לט) ואתם בית ישראל כה אמר ה’ איש גילוליו לכו עבדו [ואחר] אם אינכם שומעים אלי ואת שם קדשי לא תחללו

 

R. Abahu said in the name of R. Hanina: Better that a person sin in private and not profane God s name in public, as it is said: As for you, O house of Israel, thus says the Lord God: Go you, serve everyone his idols, even because you will not hearken to Me, but My sacred name you shall not profane (Ezekiel 20:39).

 

According to this source, better that a person sin in private than profane God s name in public.

 

אמר רבי אלעאי הזקן אם רואה אדם שיצרו מתגבר עליו ילך למקום שאין מכירין אותו וילבש שחורים ויתכסה שחורים ויעשה כמו שלבו חפץ ואל יחלל שם שמים בפרהסיא

 

R. Il ai the Elder said: If one sees that his [evil] desire is conquering him, let him go to a place where he is unknown, wear black clothes, cover himself with black, and do as his heart desires, but let him not profane God’s name in public.

 

According to R. Ilai, if one cannot help it, better to sin in private than in public.

 

איני והתניא כל שלא חס על כבוד קונו ראוי לו שלא בא לעולם

מה היא רבה אומר זה המסתכל בקשת רב יוסף אומר זה העובר עבירה בסתר

לא קשיא הא דמצי כייף ליצריה והא דלא מצי כייף ליצריה

 

But that is not so, for we learned: He who is careless of his Master s honor, it would have been better had he not come into the world.

What is this one? Rabbah said: One who gazes at the [rain]bow.

R. Joseph said: One who secretly transgresses!

There is no difficulty: the one refers to a case where he can conquer his evil desires; the other, where he cannot.

 

R. Joseph s statement contradicts the previous source sinning in private is reprehensible for it is as if one is saying that God does not see one s private actions.

The resolution is that if one cannot conquer his evil desires, then it is better to sin in private. But if one can conquer his evil desires, but decides that a sin in private does not count, for it is not seen by God, it is better that he not come into the world. Such a person has no respect for God.

The Talmud cites the statement of Rabbah that one who gazes at the rainbow is careless with his Master s honor. The rainbow according to Ezekiel 1:28 is like the presence of God. One who stares at it, it is as if he is staring at God.

I should admit that I probably have transgressed this one on many occasions. I m not sure what the rule is about one who sends out lots of rainbow pics from a rainy day in the Golan.

 

תנן התם אין מקיפין בחילול השם אחד שוגג ואחד מזיד

מאי אין מקיפין אמר מר זוטרא שאין עושים כחנווני

מר בריה דרבנא אמר לומר שאם היתה שקולה מכרעת

We learned elsewhere: Credit is not granted for the profanation of the [Divine] Name, whether it was done unwittingly or intentionally.

What is meant by credit is not granted?

Mar Zutra said: They [the Divine court] do not act like a shopkeeper.

Mar the son of Ravina said: This is to say that if [one’s sins and merits] are equally balanced, [the profanation of God s name] tips the scale.

 

Profaning God s name is considered to be worse than other sins, and one receives no credit in this case. One interpretation of credit is not granted is that God does not act like a shopkeeper and delay demand for payment. Rather, he immediately extracts punishment for profaning the Name.

Another interpretation is that if one has committed this sin, it tips the scales if one s merits and sins are equally balanced.