Talmud zu Jirmejahu 2:38

BARAITHA.⁴⁶K 8. R. Nehemiah said: Because of the sin of causeless hatred a man’s wife suffers miscarriage, his children die young, and contention is rife in his house.
GEMARA. It is quite reasonable [to say] that causeless hatred brings about strife, as it is written, Hatred stirreth up strifes;⁴⁷Prov. 10, 12. but whence do we learn [that it causes] miscarriage? As it is written, In vain have I smitten your children,⁴⁸Jer. 2, 30. [in vain meaning] for causeless strifes.

⁷¹A somewhat different text is in Pesiqta rabbati 22 (ed. M. Friedmann p. 113a).Ḥizqiah said, he who swears that two are two is whipped for a vain oath. Rebbi Ḥaggai in the name of Rebbi Simeon ben Laqish: One who saw rain falling and said: “O Lord, inundate with much water⁷⁰In Šebuot, the reading is קוּרִי פָּלֻּי בּרֶיכּסוֹן which N. Brüll (Jahrbuch für jüdische Geschichte und Literatur 1, p. 130) reads as κύριε πολὺ βρέξον “o Lord, give abundant water”, as first verse of a prayer for rain. S. Lieberman, in a full discussion of this text (יונית ויונות בארץ ישראל, Jerusalem 1962, pp. 25–27), points out that the invocation of God’s name in a vain prayer is forbidden by the Third Commandment and that the characterization as “vow” is only a reference to that Commandment.”, is whipped for a vain oath. Rebbi Onias, Rebbi Jacob bar Abun in the name of Rebbi Samuel bar Naḥman: 24 city councils⁷²Greek βουλή. were in Judea and they all were destroyed because of true vain oaths, as it is written⁷³Jer. 2:30. Another version in Tanḥuma Maṭṭot 1, Vayiqra 7.: “For the vain did I hit your sons.”

BARAITHA.⁷⁶K 20 with variations. For what sin do a man’s children die [young]? R. Eliezer said: For the sin of [unfulfilled] vows, as it is stated, In vain have I smitten your children.⁷⁷Jer. 2, 30. R. Joshua said: For the sin of [neglecting] the study of the Torah, as it is stated, Seeing thou hast forgotten the law of thy God, I also will forget thy children.⁷⁸Hosea 4, 6.
GEMARA. What will R. Eliezer do with the verse, Seeing thou hast forgotten, etc.? He needs it [for the following exposition:] It has been taught: When Israel stood at Mount Sinai, the Holy One, blessed be He, said to them, ‘Are you willing to receive the Torah?’ They answered, ‘Yes’. Whereupon He said to them, ‘Produce sureties in the matter’. They replied, ‘Here are our children’. That is what is written, Out of the mouth of babes and sucklings hast Thou founded strength.⁷⁹Ps. 8, 3. He said to them, ‘You offer your children as sureties. If you observe the Sabbath, all will be well; but if not, behold your children are My sureties’;⁸⁰I will call upon them to meet their indebtedness. as it is stated, Seeing thou hast forgotten the law of thy God, etc. How does R. Joshua [deal with the verse quoted by] R. Eliezer? He needs it for the statement, In vain have I smitten your children, they received no correction.⁸¹R. Joshua to maintain his view expounds the verse quoted by R. Eliezer in the light of Jer. 2, 30 that children die for the sin of neglecting the study of the Torah.

HALAKHAH: “A widow can be paid from the orphans’ property only,” etc. Earlier they swore falsely and buried their children, since it is written⁵⁹Jer. 2:30. For the statement that children die for the parents’ sins of vows cf. Ketubot 7:7, Note 66.: “For vain [vows] I smote your children.” In addition, they fear vows more than oaths⁶⁰For example, there is an annual revocation rite, Kol Nidre, for vows with oaths only mentioned as an afterthought; cf. introduction to Tractate Nedarim, Note 4.. If she transgressed and swore? Rav Huna said, if she swore, she swore⁶¹If she swears on her own initiative to expedite the process, it is valid and she has to be paid. The same statement in the Babli, 35a.. Rav said to his daughter-in-law: If I were not a person readily making concessions, even the cover on your head would be my property. Samuel said, she acquires the garments which she is wearing⁶²The same disagreement, whether or not garments, which the husband has to supply during the marriage, are counted against the ketubah, is in the Babli Ketubot 54a.. A Mishnah supports Samuel: “Neither his wife’s garments nor his children’s are his property⁶³‘Arakhin 6:5. The family’s clothing cannot be counted as the husband’s property in bankruptcy proceedings. In the Babli, nevertheless practice is decided following Rav, against the Yerushalmi..”

Rebbi Bar Qiria and Rebbi Eleazar were taking a walk on the road when they saw coffins being brought into the Land from abroad. Rebbi Bar Qiria said to Rebbi Eleazar: What good is that going to do them? I am reading for them (Jer. 2:7) “My inheritance your considered an abomination” during your lifetime, “you came and made My Land impure” in your death. He said to him, when they arrive in the Land, one takes a lump of earth and puts it on the coffin, as it is written (Deut. 32:43) “His earth atones for His people.”

Rebbi Bar Qiria¹³³An otherwise unknown Amora. The name tradition of this paragraph is thoroughly unsatisfactory. In Gen.rabba 97 as well as Tanḥuma Wayeḥi it is Rebbi (R. Jehuda II Nesia) and R. Eleazar. In Pesiqta rabbati 1 it is (a likewise unknown) R. Beroqia and R. Eleazar. and Rebbi Eleazar were talking a walk on the road when they saw coffins being brought into the Land from abroad. Rebbi Bar Qiria said to Rebbi Eleazar: What good is that going to do them? I am reading for them (Jer. 2:7) “My inheritance your considered an abomination¹³⁴Since you did not live in the Land.” during your lifetime, “you came and made My Land impure¹³⁵By the impurity of the dead.” in your death. He said to him, when they arrive in the Land, one takes a lump of earth and puts it on the coffin, as it is written (Deut. 32:43) “His earth atones for His people.¹³⁶Therefore, one puts earth from the Holy Land into or on a coffin even for burial outside the Land. Yalquṭ Psalms 116 directly connects Deut. 32:43 with the earlier statement that even Jeroboam and people like him have a part in the Future World.”

HALAKHAH: ³¹⁸Babli 110b, Tosephta 13:9–12.“The generation of the desert has no part in the World to Come,” and will not see the future, as it is said: in this desert they shall be terminated and there they will die. In this desert they shall be terminated, in this world, and there they will die, in the future; and so He says³¹⁹Ps. 95:11., what I swore in My rage, lest they come to My rest, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says, assemble for Me My lovely ones, who sealed My Covenant by a sacrifice. Rebbi Joshua said, I swore and I shall keep it³²⁰Ps. 119:106; cf. Eccl. rabba 10(23) ad10:20. In a more adequate context the verse is quoted in Hagigah 1:8.; sometimes I do not keep it. Ḥanania the son of Rebbi Joshua’s brother says, it is written: what I swore in My rage; I swore in My rage, I am changing My mind. It was stated: Rebbi Simeon ben Menassia says, about them it says assemble Me My lovely ones, who performed acts of love for Me³²¹In Jer. 2:1, the Exodus is described as an act of love of God.. The executors of My Covenant, who were extirpated by Me. By sacrifice, they elevated me and were sacrificed for My name. It was stated: Rebbi Joshua ben Qorḥa says, about these generations He says³²²Is. 35:10., those freed by the Eternal shall return. Rebbi says, these and those³²³The generation of the desert and the Ten Tribes (Mishnah 6). have part in the World to Come. What is the reason? ³²⁴Is. 27:13; cf. Eccl. rabba 1(20).It shall be on that day, a great ram’s horn will be blown, and those lost in the land of Assyria will come, these are the Ten Tribes, and those displaced in the land of Egypt, that is the generation of the desert. These and those will bow down before the Eternal on the Holy Mountain [and] in Jerusalem.

Another interpretation of Ye that inflame yourselves among the terebinths: Whoever arouses himself and masturbates forfeits his life, as it is stated, And Er, Judah’s first-born, was wicked in the sight of the Lord; and the Lord slew him.⁷⁴Gen. 38, 7. His sin was that he prevented pregnancy; cf. Midrash Rabbah, Genesis, LXXXV, 4 (Sonc. ed., p. 792). And whoever deliberately causes an erection is a transgressor, as it is stated, And the thing which he did was evil in the sight of the Lord.⁷⁵ibid. 10; cf. the preceding verse.
Even children meet the Divine Presence, as it is stated, A seed shall serve him; it shall be told of the Lord unto the next generation.⁷⁶Ps. 22, 31; cf. Sanh. 110b (Sonc. ed., p. 761). It shall be told indicates that when God’s glory can be related by a person, i.e. even a child when he is able to speak, he earns his right to a share in the World to Come. For what sin do a man’s children die [young]?⁷⁷Shab. 32b (Sonc. ed., p. 148); cf. Midrash Ecclesiastes 4, 1 (Sonc. ed., p. 110). R. Eliezer said: For the sin of [unfulfilled] vows, as it is said, Suffer not thy mouth to bring thy flesh into guilt … and destroy the work of thy hands.⁷⁸Eccl. 5, 5. R. Nathan said: For the sin of [neglecting] the mezuzah, as it is written, And thou shalt write them upon the doorposts of thy house, and upon thy gates which is followed by that your days may be multiplied, and the days of your children.⁷⁹The prolonged life of the children is made conditional in Deut. 11, 20f., on the fulfilment of the preceding commandment. R. Nehorai said: For the sin of [neglecting] the ẓiẓith, as it is written, Also in thy skirts is found the blood of the souls of the innocent poor.⁸⁰Jer. 2, 34; skirts refers to the precept of ẓiẓith. R. Joshua⁸¹GRA. emends to ‘R. Judah the Prince’. said: For the sin of [neglecting the study of] the Torah children die young, as it is stated, Seeing thou hast forgotten the law of thy God, I also will forget thy children.⁸²Hos. 4, 6. The parallel in Shab. 32b (Sonc. ed., p. 148) cites Jer. 2, 30. R. ‘Aḳiba said: Whoever does not occupy himself with [the study of] the Torah causes poverty to come upon his children.
What should a man do so that his children shall grow rich and flourish?⁸³Reading with GRA ויתקיימו. Let him fulfil the will of God and the wishes of his wife. This is the will of God: Let him freely distribute his money to the poor, as it is stated, He hath scattered abroad, he hath given to the needy; his righteousness endureth for ever.⁸⁴Ps. 112, 9.

Another interpretation of Ye that inflame yourselves among the terebinths: Whoever arouses himself and masturbates forfeits his life, as it is stated, And Er, Judah’s first-born, was wicked in the sight of the Lord; and the Lord slew him.⁷⁴Gen. 38, 7. His sin was that he prevented pregnancy; cf. Midrash Rabbah, Genesis, LXXXV, 4 (Sonc. ed., p. 792). And whoever deliberately causes an erection is a transgressor, as it is stated, And the thing which he did was evil in the sight of the Lord.⁷⁵ibid. 10; cf. the preceding verse.
Even children meet the Divine Presence, as it is stated, A seed shall serve him; it shall be told of the Lord unto the next generation.⁷⁶Ps. 22, 31; cf. Sanh. 110b (Sonc. ed., p. 761). It shall be told indicates that when God’s glory can be related by a person, i.e. even a child when he is able to speak, he earns his right to a share in the World to Come. For what sin do a man’s children die [young]?⁷⁷Shab. 32b (Sonc. ed., p. 148); cf. Midrash Ecclesiastes 4, 1 (Sonc. ed., p. 110). R. Eliezer said: For the sin of [unfulfilled] vows, as it is said, Suffer not thy mouth to bring thy flesh into guilt … and destroy the work of thy hands.⁷⁸Eccl. 5, 5. R. Nathan said: For the sin of [neglecting] the mezuzah, as it is written, And thou shalt write them upon the doorposts of thy house, and upon thy gates which is followed by that your days may be multiplied, and the days of your children.⁷⁹The prolonged life of the children is made conditional in Deut. 11, 20f., on the fulfilment of the preceding commandment. R. Nehorai said: For the sin of [neglecting] the ẓiẓith, as it is written, Also in thy skirts is found the blood of the souls of the innocent poor.⁸⁰Jer. 2, 34; skirts refers to the precept of ẓiẓith. R. Joshua⁸¹GRA. emends to ‘R. Judah the Prince’. said: For the sin of [neglecting the study of] the Torah children die young, as it is stated, Seeing thou hast forgotten the law of thy God, I also will forget thy children.⁸²Hos. 4, 6. The parallel in Shab. 32b (Sonc. ed., p. 148) cites Jer. 2, 30. R. ‘Aḳiba said: Whoever does not occupy himself with [the study of] the Torah causes poverty to come upon his children.
What should a man do so that his children shall grow rich and flourish?⁸³Reading with GRA ויתקיימו. Let him fulfil the will of God and the wishes of his wife. This is the will of God: Let him freely distribute his money to the poor, as it is stated, He hath scattered abroad, he hath given to the needy; his righteousness endureth for ever.⁸⁴Ps. 112, 9.

Rebbi Ḥiyya bar Abba said, it is not written “and they were prostrating themselves,” but they are prostrating you⁹²Ez. 8:16.^,97A form looking ungrammatical (which most moderns classify as scribal error), here read as indicating induced contortion, where people lie down flat first with face to the East and then to the West., that they were bowing down to the sun and prostrating to the Temple. Rebbi Abba bar Cahana said, for two evils did my people do⁹⁸Jer. 2:13.. Did my people only commit two evils? Did He not forgive in thousands? Only that they were bowing down to the sun and prostrating to the Temple⁹⁹As example how one can do two evils in one action, idolatry and also blasphemy by equating bowing to the Temple with bowing to the sun..

HALAKHAH: “Because of three sins women die in childbirth,¹⁸⁶Quote from Mishnah 6.” etc. There are Tannaim who state, as children. There are Tannaim who state, in childbirth¹⁸⁷Babli 32a.. He who said as children, it was stated in the name of Rebbi Jehudah: Children die because of the sin of vows¹⁸⁸Babli 32b, Ketubot 72a.. What is the reason? For the vain I did hit your sons¹⁸⁹Jer. 2:30, cf. Nedarim 3:2, Note 73.. But he who said in childbirth, from here that Satan¹⁹⁰The prosecutor in the Heavenly Court. accuses¹⁹¹A Hebrew verb formed from Greek κατηγορέω “accuse”. The vocalization בְשָׁעַת is from G. only in times of danger.

“She feeds him what is not tithed, or makes him sleep with her when she is menstruating, or does not cut ḥallah, or makes vows which she does not keep.” We understand all these because he is involved⁶⁵In the first three cases, she leads him into sin.. “She makes vows which she does not keep,” what is his interest in this? He can say, I cannot live with a vowing wife because she buries her children. It was stated in the name of Rebbi Yudan⁶⁶Giṭṭin 4:3 (45c 1. 63), Šabbat 5b 1. 8; Babli 72a in the name of Rav Naḥman. Šabbat 32b in the name of Rav Naḥman bar Isaac (also thus in one Geniza ms. of Ketubot); in Yalquṭ Šim‘oni Jer. #266 a different verse in the name of R. Nathan (anonymous in the Babli, 72a).: Children die for the sin of vows, as it is written⁶⁷Jer. 2:30.: “For vain [vows] I smote your children.

HALAKHAH: It is written¹⁵⁷1S. 7:6.: They assembled at Miṣpah, drew water, and poured it out before the Eternal. Did they pour out water? But it teaches that they poured out their heart like water¹⁵⁸Since water libations are authorized only in the central Sanctuary on Tabernacles, this pouring out cannot refer to a sacral act. The explanation given here is found in Targum Jonathan ad loc., Midrash Sam. 13[1], Midrash Psalms add. 119:77; quoted by Rashi ad loc. This has to be the original meaning of the verse, as noted by S. R. Driver (Notes on the Hebrew Text and the Topography of the Books of Samuel², Oxford 1913) following A. B. Ehrlich, (Randglossen zur Hebräischen Bibel, vol. 3): “LXX add ארצה, perhaps rightly: the water was poured out not as a libation (for which יִסְּכוּ would have been said), but probably as a symbolic act implying a complete separation from sin: sin was to be cast away as water poured out upon the earth (2S. 14:4).”. (They said there)[Samuel said] we sinned before the Eternal¹⁵⁹The (scribe’s text) is the MT; [the corrector’s] is unsupported.. Rebbi Samuel bar Rav Isaac said, Samuel wore the robe of all of Israel¹⁶⁰The verse does not mention any prayer of Samuel at this occasion; one has to explain why the Mishnah refers to Samuel and not the entire people. Wearing the robe of all of Israel means arguing for all of Israel.. He said before Him: Master of the worlds, do You not judge a person only if he says before You, “I did not sin”? I shall sit in judgment over you because you said, I did not sin¹⁶¹Jer. 2:35.. But those said before You “we sinned”.

How is it with a woman of ‘goodly form’? [It is stated,] And thou hast a desire unto her, and wouldest take her to thee to wife; then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails.³⁰Deut. 21, 11f; cf. Yeb. 48a (Sonc. ed., p. 316). [This means that] she shall shave her head and cut her nails, so the view of R. Eliezer;³¹The text is so corrected by GRA and H in accordance with Yeb. loc. cit. The Heb. verb, the meaning of which is disputed, is lit. ‘do’. R. ‘Aḳiba [takes the meaning to be,] she lets the hair of her head grow long and lets her nails grow. R. Eliezer said: An act is mentioned in respect of the head³²She shall shave her head. and an act is mentioned in respect of her nails;³³And ‘do’ her nails. as the former signifies removal of the hair so the latter signifies removal of the nails. R. ‘Aḳiba said: An act is mentioned in respect of the head and an act is mentioned in respect of the nails; as disfigurement is the purpose of the former so is disfigurement the purpose of the latter. There is a support for R. Eliezer [in the verse], And Mephibosheth the son of Saul came down to meet the king; and he had neither dressed his feet, nor trimmed his beard.³⁴2 Sam. 19, 25, where the word for trimmed is lit. ‘done’. There is a support for R. ‘Aḳiba [in the verse], Till his hair was grown like eagles’ feathers, and his nails like birds’ claws.³⁵Dan. 4, 30. The ‘support’ is here not the usage of the verb but the idea that letting the nails grow is a disfigurement.
And she shall put the raiment of her captivity from off her.³⁶Deut. 21, 13, i.e. waits before he may marry her. If she wore white garments and they were comely for her, black garments and they were comely for her,³⁷H reads: ‘If she wore beautiful garments she is clothed in black garments; if she had on … taken away from her to make her look ugly’. bracelets, nose-rings or rings, they are taken away from her so that she should sit and appear in her disfigurement. And she shall remain in thy house:³⁸Deut. ibid. so that while she remains in his house he enters and sees her in her disfigurement. And bewail her father and her mother:³⁹ibid. this means her actual father and mother, in the view of R. Eliezer; but R. ‘Aḳiba explains that her father and her mother refers to the idols [which she worshipped], as it is stated, Who say to a stock: ‘Thou art my father’, and to a stone: ‘Thou hast brought us forth’.⁴⁰Jer. 2, 27.
A month of days⁴¹Deut, ibid., E.V. a full month. The translation follows the emended text of GRA.—i.e. thirty days. R. Simeon b. Eleazar said: [It means] three months, as it is stated, And bewail her father and her mother a month, i.e. one month, of days signifies [with the former] two months, and after that [is added in the text] to include the third month, [the purpose being] that the holy seed shall not be mingled with that of other peoples. When does this apply? Only if she does not wish to become a proselyte; but if she is willing to become a proselyte, he has her immersed [in the ritual bath] and emancipates her, and is permitted to marry her forthwith. R. Simeon b. Eleazar said: Even if she is not willing⁴²Added by GRA. at first, he has her immersed as a handmaid, emancipates her and may marry her forthwith. Why all this [procedure]? In order that the holy seed should not be mingled with that of other peoples.⁴³The question and answer are deleted by GRA. It is better for Israelites to eat the flesh of animals about to die, yet ritually slaughtered, than the flesh of dying animals which definitely perished.⁴⁴And were not ritually slaughtered. The intention is that the procedure is based on the principle of the lesser evil. It is better for the man to be married to the woman rather than just cohabit with her (cf. Ḳid. 21b, 22a, Sonc. ed., p. 104). The last word of the sentence should be read as בודאי (definitely) instead of לבדה (alone).

Ḥizqiah said: he who swears that two are two is flogged for a vain oath. Rebbi Menahem¹⁴⁶In Nedarim: Ḥaggai. in the name of Rebbi Simeon ben Laqish: He who saw rain falling and said Κύριε πόλυ βρέξον¹⁴⁷O Lord, make it rain a lot (Musaphia). The invocation of the Lord is considered a violation of the Third Commandment. It is possible to read the first word as a contraction Κῦρι. The statement shows that Κύριος was accepted as a Divine Name. is flogged for a vain oath. Rebbi Onias, Rebbi Jacob ben Rebbi Abun in the name of Rebbi Samuel ben Naḥman: 24 city councils¹⁴⁸Greek βουλή. were in Judea and they all were destroyed because of true vain oaths, as it is written: For the vain did I hit your sons¹⁴⁹Jer.2:30..

R. Meir said: Whoever has a House of Study in his town and does not frequent it forfeits his life,²⁸Ber. 8a (Sonc. ed., p. 39) reads ‘Synagogue’, a dictum of Resh Laḳish. as it is stated, Thus saith the Lord: What unrighteousness have your fathers found in Me that they are gone far from Me?²⁹Jer 2, 5. The proof-text is added by GRA. How much more so [if he does not attend] an Academy which contains thousands and myriads of Biblical precepts! R. Meir said: Anyone who has a scholar near him and does not wait upon him [as a disciple] forfeits his life, as it is stated, Because he hath despised the word of the Lord.³⁰Num. 15, 31.

The generation of the desert will not be granted eternal life, and will not even be given a trial, as it says (Numbers 14:35), “In this very desert they will die, there they will perish.” And it also says (Psalms 95:11), “Those who I swore, in My anger, would never come to My resting place.” These are the words of Rabbi Eliezer.
But Rabbi Yehoshua said: They will be given a trial! It is about them that the verses speak (Psalms 50:5), “Gather to Me My devotees, who made a covenant with Me over sacrifice.” [Rabbi Eliezer] said to him: Accept my interpretation. For if not, how can you explain the words, “Those who I swore, in my anger”? [Rabbi Yehoshua] replied: These are the spies, and (all) the wicked people of that generation.
Then Rabbi Yehoshua asked: So what do you do with the verse, “Gather to Me My devotees”? [Rabbi Eliezer] said to him: That refers to Moses and Aaron, and all the devotees of that generation from the Tribe of Levi.
Others responded: [But in Numbers 14:35, above,] how do you know the word “there” is referring only to the wicked, and not to the righteous? Didn’t it already say (Genesis 49:31), “There they buried Abraham, and Sarah his wife”? And it also says (Genesis 50:5), “In my grave, which I prepared for myself in the land of Canaan, there shall you bury me.” And it also says (Numbers 20:1), “And Miriam died there, and was buried there.” [And what’s more (Numbers 33:38), “Aaron the priest went up…and died there.”] And it also says (Deuteronomy 34:5), “And Moses, the servant of the Eternal, died there in the land of Moab, by the word of the Eternal.”
Rabbi Yosei HaGalili said: They will not be given a trial! For it says (Numbers 14:35), “In this very desert they will die, there they will perish.” And it also says (Deuteronomy 21:4), “There, by the stream, they shall break the calf’s neck.” Just as we have the word “there” in the case of the calf whose neck is broken, which dies and never leaves that place, so too, the word “there” in the case of those who died in the desert indicates that they will die and never leave that place.
(And others say: They will be given a trial! It is about them that the verse speaks (Jeremiah 2:2): “Go and call to the ears of Jerusalem and say…[I will remember as a kindness the devotion of your youth].”)

Three kings and four commoners have no share in the World to Come. The three kings are: Jeroboam, Ahab, and Menashe. The four commoners are: Bil’am, Doeg, Ahitophel, and Gehazi. Rabbi Yehudah would say: Menashe already repented, as it says (II Chronicles 33:13), “And he prayed to God, and God granted his prayer….” They replied: If that verse had [continued] only with, “…and returned him to Jerusalem,” and stopped, we would have [said] exactly what you said. But because it continues and says, “…and to his kingship,” that means he was returned to his kingdom and not returned to the World to Come.
Rabbi Meir would say: Absalom has no share in the World to Come. Rabbi Yohanan ben Guri said: Even one who pronounces God’s name as it is written has no share in the World to Come. He would also say: One who sings Song of Songs with a vibrato has no share in the World to Come. (One who whispers incantations over a wound,) one who spits into a wound, or chants over a wound, “I will no longer afflict you with all the diseases that I put upon you in Egypt,” does not have a share in the World to Come.
The sages would say: Any Torah scholar who stops learning has no share in the World to Come, as it says (Numbers 15:31), “Because he has spurned the word of the Eternal.” And it also says (Jeremiah 2:5), “What wrong did your ancestors find in Me that caused them to distance themselves from Me?
Rabbi Meir would say: Anyone who has a study hall in his city and never goes there has no share in the World to Come. Rabbi Akiva would say: Even someone who does not serve the scholars has no share in the World to Come.