Talmudic Sayings: Exploring The Wisdom of the Talmud
This post shines a spotlight on eight Talmudic sayings. These phrases touch upon themes of honesty, authenticity, joy, humility, caution, interpretation, and respect for law
Based on: קטגוריה:אמרות חז"ל – ויקיפדיה. Compare Hershey H Friedman’s work, “Practical Wisdom for Everyone: Classical Sayings of the Talmud” (available on Academia.edu, registration required)
1. "אחד בפה ואחד בלב"
Transliteration: "Echad b'peh v'echad b'lev"
Translation: "One in the mouth and one in the heart"
Explanation: This phrase is used to describe a person who says one thing but has a different intention in their heart - essentially, a person who is deceitful or insincere.
Source: Babylonian Talmud, Bava Metzia 49a:
רבי יוסי ברבי יהודה אומר
מה תלמוד לומר (ויקרא יט, לו) הין צדק
והלא הין בכלל איפה היה
אלא לומר לך שיהא הן שלך צדק ולאו שלך צדק
אמר אביי ההוא שלא ידבר אחד בפה ואחד בלב
Rabbi Yosei, son of Rabbi Yehuda, says:
What is the meaning when the verse states: “A just ephah, and a just hin, shall you have” (Leviticus 19:36)?
But wasn’t a hin included in an ephah? Why is it necessary to state both?
Rather, this is an allusion that serves to say to you that your yes [hen] should be just, and your no should be just. [...I]t is a mitzva for one to fulfill his promises.
Abaye says: That verse means that one should not say one matter with his mouth and think one other matter in his heart. It is prohibited for one to make a commitment that he has no intention of fulfilling.
2. "אין שמחה אלא בבשר ויין"
Transliteration: "Ein simcha ela b'basar v'yayin"
Translation: "There is no joy except with meat and wine"
Explanation: Festivity and celebration require food (specifically meat) and drink (specifically wine).
Source: Babylonian Talmud, Pesachim 109a:
תניא, רבי יהודה בן בתירא אומר: בזמן שבית המקדש קיים אין שמחה אלא בבשר, שנאמר: ״וזבחת שלמים ואכלת שם ושמחת לפני ה׳ אלהיך״,
ועכשיו שאין בית המקדש קיים, אין שמחה אלא ביין, שנאמר: ״ויין ישמח לבב אנוש״.
It was taught in a baraita that Rabbi Yehuda ben Beteira says: When the Temple is standing, rejoicing is only through the eating of sacrificial meat, as it is stated: “And you shall sacrifice peace-offerings and you shall eat there and you shall rejoice before the Lord your God” (Deuteronomy 27:7).
And now that the Temple is not standing and one cannot eat sacrificial meat, he can fulfill the mitzva of rejoicing on a Festival only by drinking wine, as it is stated: “And wine that gladdens the heart of man” (Psalms 104:15).
3. "אין תוכו כברו"
Transliteration: "Ein tokho kevaro"
Translation: "His inside is not like his outside"
Explanation: This phrase refers to a person who presents themselves one way externally, but internally has different intentions or character - essentially, a hypocrite.
Source: Babylonian Talmud, Yoma 72b:
״מבית ומחוץ תצפנו״.
אמר רבא: כל תלמיד חכם שאין תוכו כברו — אינו תלמיד חכם.
The verse states concerning the Ark: “From within and from without you shall cover it” (Exodus 25:11).
Rava said: This alludes to the idea that any Torah scholar whose inside is not like his outside, i.e., whose outward expression of righteousness is insincere, is not to be considered a Torah scholar.
4. "אל תסתכל בקנקן אלא במה שיש בו"
Transliteration: "Al tistakel b'kankan ela b'mah sheyesh bo"
Translation: "Don't look at the jar, but at what is inside it"
Explanation: This is a caution against judging by appearances. The true value of a person (or a thing) is not in the external presentation, but in the substance within. Equivalent to the English saying “Don't judge a book by its cover”.
Source: Mishnah, Avot 4:20:
רבי אומר, אל תסתכל בקנקן, אלא במה שיש בו.
יש קנקן חדש מלא ישן, וישן שאפלו חדש אין בו:
Rabbi said: don’t look at the container, but at that which is in it:
there is a new container full of old wine, and an old [container] in which there is not even new [wine].
5. "אל תפתח פה לשטן"
Transliteration: "Al tiftach peh l'satan"
Translation: "Don't open your mouth to the Satan"
Explanation: This statement warns against raising the possibility of future disaster or evil, even in jest, as they could be taken seriously in Heaven and have unintended consequences.
Source: Babylonian Talmud, Berakhot 19a:
אמר רבי שמעון בן לקיש, וכן תנא משמיה דרבי יוסי:
לעולם אל יפתח אדם פיו לשטן.
[...] Rabbi Shimon ben Lakish said, and it was also taught in the name of Rabbi Yosei:
One must never open his mouth to the Satan, i.e., one must not leave room for or raise the possibility of disaster or evil.
6. "אם בארזים נפלה שלהבת מה יעשו אזובי קיר"
Transliteration: "Im b'arazim naflah shalhevet mah ya'asu ezovei kir"
Translation: "If a flame has fallen among the cedars, what will the hyssops on the wall do?"
Explanation: This is a metaphorical expression that is used to say that if a disaster can befall the mighty (represented by the cedars), then how much more so can it befall the weak (represented by the hyssop, a small plant that grows on the walls).
Source: Babylonian Talmud, Mo'ed Katan 25b:
אמר ליה רב אשי לבר קיפוק:
ההוא יומא מאי אמרת?
אמר ליה, אמינא: אם בארזים נפלה שלהבת, מה יעשו איזובי קיר.
לויתן בחכה הועלה, מה יעשו דגי רקק.
בנחל שוטף נפלה חכה, מה יעשו מי גבים.
The Gemara relates that prior to Ravina’s death, Rav Ashi said to bar Kippok, who was a famous eulogizer:
On that day when Ravina will die, what will you say?
He said to him: I shall begin my eulogy and say as follows: If the cedars went up in flame, what shall the hyssop of the wall do?
If the leviathan was lifted by a hook, what shall the tiny fish of the marsh do?
If dryness overtook a flowing river, what can the water of the puddles do?
7. "דיברה תורה כלשון בני אדם"
Transliteration: "Dibrah Torah kilshon bnei adam"
Translation: "The Torah spoke in the language of humans"
Explanation: This concept means that the Torah communicates in a way that is understandable and accessible to humans, even if it might seem less precise or less 'divine'. It underlines the approachability of the divine word.
Source: Babylonian Talmud, Berakhot 31b:
מאי ״אם ראה תראה״ —
דברה תורה כלשון בני אדם.
According to Rabbi Akiva’s explanation, what is derived from the double language uttered by Hannah: Im ra’o tireh?
The Torah spoke in the language of men, meaning that this double language is not extraordinary and nothing may be derived from it. It is common biblical vernacular.
8. "דינא דמלכותא דינא"
Transliteration: "Dina d'malkhuta dina"
Translation: "The law of the land is the law"
Explanation: This phrase affirms that civil law of the land (as long as it's not in direct contradiction with the basic principles of Jewish law) is to be respected and adhered to by Jewish people, effectively recognizing the legitimacy of secular authority.
Source: Babylonian Talmud, Gittin 10b:
אמר שמואל: דינא דמלכותא – דינא
Shmuel said: The law of the kingdom is the law, i.e., Jews must obey the laws of the state in which they live.