Avoda Zara 2

The Gemara states: The Roman Empire leaves and the Persian Empire enters after her. Why does the Persian Empire follow the Roman Empire? The reason is because they are the most distinguished following the Romans. How do we know that the Persians are the most distinguished after the Romans? It is said (Daniel 7:5) and behold! Another beast, a second one, similar to a bear. And Rav Yosef taught in a Baraisa: this refers to the Persians who eat and drink like a bear, they are thickly coated with flesh like a bear, they grow hair like a bear, and they also do not rest like a bear.

It is said (Esther 1:2)  בַּיָּמִים הָהֵם כְּשֶׁבֶת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ עַל כִּסֵּא מַלְכוּתוֹ אֲשֶׁר בְּשׁוּשַׁן הַבִּירָה, in those days, when King Achashverosh sat on his royal throne which was in Shushan the capital. The Medrash (Esther Rabbah 1:10-11) states: this is one of those times when the angels were casting notes in protest before HaShem. They said, “Master of the Universe! The Bais HaMikdash lies in ruins and this wicked one, Achashveirosh, sits and makes parties.” HaShem responded, “place days opposite days,” as it is said (Nechemia 13:15) בַּיָּמִים הָהֵמָּה רָאִיתִי בִיהוּדָה דֹּרְכִים גִּתּוֹת בַּשַּׁבָּת, in those days I observed in Yehudah people treading on winepresses on Shabbos.

The Medrash (Ibid) continues expounding the words בַּיָּמִים הָהֵם כְּשֶׁבֶת הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ, when King Achashveirosh sat on his royal throne. Rabbi Yitzchak said: the nations of the world do not have any permanent residence in this world. They asked Rabbi Yitzchak from this verse, which states that King Achashveirosh sat on his royal throne, which indicates that the nations of do have a permanent residence. Rabbi Yitzchak responded, it does not say בשבת המלך, “when” the king was sitting on his royal throne. Rather, it is said כשבת המלך, “like” the king was sitting, implying a siting that was not a real sitting, whereas the sitting of the Jewish People is a permanent sitting, as it is said (Shoftim 11:26) בְּשֶׁבֶת יִשְׂרָאֵל בְּחֶשְׁבּוֹן וּבִבְנוֹתֶיהָ, while Israel dwelt in Cheshbon and its suburbs.

We can suggest that this Medrash is proof to the Gemara’s statement that the Persian Empire does not rest akin to a bear. Achashveirosh was from the Persian dynasty, and his “sitting” on the throne was not an actual sitting. Furthermore, the Jewish People are required to rest on Shabbos, and the nations of the world are prohibited from resting on Shabbos (Sanhedrin 58b). Yet, when the Jewish People violate the Shabbos, as occurred in the days of Nechemia, only then do the nations of the world attain a perceived rest.

 

Sanhedrin 93

The Gemara analyzes another verse said in reference to Daniel, Chananyah, Mishael and Azaryah:

Scripture states: and from your sons that will issue from you, that you will bear, they will take to be eunuchs in the palace of the king of Babylon. What is the meaning of the word eunuchs in this verse? Rav says: it means that they were actually eunuchs. And Rabbi Chanina says: it means only that idolatry was emasculated in their days.

The Gemara asks:

It is well according to the one who says “that idolatry was emasculated in their days” that which is written in regard to Chananyah, Mishael and Azaryah: and there is no wound upon them, for-according to this view- they were never physically mutilated. But according to the one who says that they were made into actual eunuchs, what is the meaning of there is no wound upon them? How could Nebuchadnezzar say this if they had previously been castrated?

The Gemara answers:

Nebuchadnezzar meant only that there was no wound caused by fire upon them.

But it is written elsewhere in the passage: and even the smoke of the fire had not seeped into them, which already tells us that that they were untouched by the flames. Does not the verse there is no wound upon them, then, refer to the absence of any physical defect?

The Gemara answers:

No, the purpose of both verses may be to teach that there was neither wound nor smell of smoke upon them.

The Gemara asks:

It is well according to the one who says “that idolatry was emasculated in their days” that which is written: thus says Hashem to the eunuchs who will keep my Sabbaths etc. However, according to the one who says that the term as applied Daniel, Chananyah, Mishael and Azaryah means that they were actual eunuchs, would the verse speak disparagingly of the righteous?

The Gemara answers:

Rav will hold that both were true of them, i.e. they were called “eunuchs” because of their literal mutilation as well as because idolatry was emasculated in their days.

The discussion in the Gemara centers on the verses that discuss the righteous who are referred to as eunuchs. It is interesting that the Gemara quotes the verse thus says Hashem to the eunuchs who will keep my Sabbaths. What is the association between eunuchs and those who keep the Shabbos?

The Medrash states that Yosef kept Shabbos before the Jewish People were instructed regarding Shabbos. The Gemara states that the Avos kept the whole Torah before it was given. What is significant about the fact that Yosef kept Shabbos? Elsewhere, the Medrash states as follows: Remember the Sabbath day to sanctify it. Yosef kept the Shabbos, as it is said: [Yosef saw Binyomin with them]; so he said to the one in charge of his house, “bring the men into the house. Have meat slaughtered, and prepare it [for with me will these men dine at noon]. The word hachein (prepare it) denotes the Shabbos, as it is said: and it shall be that on the sixth day when they prepare what they bring, [it will be double what they pick every day]…. Another interpretation of the words Remember the Sabbath day to sanctify it: Chananyah, Mishael and Azaryah kept the Shabbos as it is said thus says Hashem to the eunuchs who will keep my Sabbaths.

It is clear from the Medrash that the ideas that Yosef kept the Shabbos and that the eunuchs kept the Shabbos are related. What is the connection?

The Zohar states that the verse thus says Hashem to the eunuchs who will keep my Sabbaths is a reference to Jewish scholars who refrain from having marital relations during the week and cohabitate only on Shabbos. What is the simple understanding of the words of the Zohar? Concerning Shabbos, we recite in the Tefillah on Shabbos morning: You did not give it, Hashem, our G-d, to the nations of the lands, nor did You make it the inheritance, our King, of the worshippers of graven idols. And in its contentment the uncircumcised shall not abide- for to Israel, Your people, have You given it in love, to the seed of Yaakov, whom You have chosen.

We say that And in its contentment the uncircumcised shall not abide- for to Israel, Your people, have You given it in love, to the seed of Yaakov, whom You have chosen. It is not merely the nations of the land and those who worship idols who cannot observe the Shabbos. Those who are uncircumcised, i.e. those who have not subjugated their desires to the service of Hashem, are unfit to honor and keep the Shabbos. Yosef was the paradigm of holiness, as he did not succumb to the temptations of Potipahr’s wife. Yosef demonstrated to his brothers that he had retained his holiness in Mitzrayim, the apex of immorality. He showed them that he was circumcised. This is why Yosef is distinguished as having kept Shabbos in Mitzrayim. The verse that reflects this idea is thus says Hashem to the eunuchs who will keep my Sabbaths. The Zohar interprets this verse as referring to those who restrain their desires. They are the ones who can honor and keep the Shabbos.

We should consider ourselves fortunate to be amongst those who Hashem bestowed the privilege of keeping the Shabbos. If we maintain our sanctity, then we will merit being servants in the palace of Hashem, on the day that will be completely a Shabbos and rest day for eternal life.