With daf TB Sanhedrin 39 we finish the fourth chapter of our massekhet. The fifth Mishna of our chapter instructs the judges to intimidate the witnesses to ensure that they will tell the truth. The rabbis were afraid by the end of the Mishna that they might have done too good of a job of intimidation. “And perhaps you will say: Why would we want this trouble? Perhaps it would be better not to testify at all. But be aware, as is it not already stated: “And he being a witness, whether he has seen or known, if he does not utter it, then he shall bear his iniquity” (Leviticus 5:1)? It is a transgression not to testify when one can do so. And perhaps you will say: Why would we want to be responsible for the blood of this person? But be aware, as is it not already stated: “When the wicked perish, there is song” (Proverbs 11:10)?” (Sefaria.org translation)
The Gemara asks: Is God really happy when the wicked
perish? “But is the Holy One, Blessed be
He, gladdened by the downfall of the wicked? Isn’t it written in the verse
describing the victory of the Jewish people in battle: “He appointed them that
should sing unto the Lord, and praise in the beauty of holiness, as they
went out before the army, and say: Give thanks to the Lord, for His mercy
endures forever” (II Chronicles 20:21). And Rabbi Yonatan says: For
what reason is it not stated in this praise: “Give thanks to the
Lord for He is good, for His mercy endures forever,” as is stated
elsewhere, e.g., Psalms 118:1? This is because the Holy One, Blessed be He,
is not gladdened by the downfall of the wicked.
“The Gemara
comments: As Rabbi Shmuel bar Naḥman says that Rabbi Yonatan says:
What is the meaning of that which is written in the passage
describing the splitting of the Red Sea: “And the one came not near the
other all the night” (Exodus 14:20)? At that time the ministering angels
desired to recite a song before the Holy One, Blessed be He. The Holy One,
Blessed be He, said to them: My handiwork, i.e., the Egyptians, are
drowning in the sea, and you are reciting a song before Me? Apparently, God
is not gladdened by the downfall of the wicked.” (Sefaria.org translation) The
linguistic connection between the Sea of Reeds episode and the angels singing
are the words zeh el zeh- זֶה אֶל זֶה. Describing what happened at the Sea of
Reeds the Torah records: “וְלֹא קָרַב זֶה אֶל זֶה-And the one (the
Egyptians) came not near the other (the Israelites) all the night.” (Exodus
14:20) In every Kedusha prayer we recite “וְקָרָא זֶה אֶל־זֶה וְאָמַר-And they (the angels)
called one to another”
Although God
is not gladdened at the downfall of the wicked, we human beings may rejoice
with their comeuppance. “Rabbi Yosei bar Ḥanina says: He, i.e., God, does
not rejoice in their downfall, but He does cause others to
feel joy. The Gemara comments: Accordingly, the language of the verse is
also precise, as it is written: “And it shall come to pass, that as the
Lord rejoiced over you to do you good, and to multiply you; so the Lord will
cause rejoicing [yasis] over you to cause you to perish”
(Deuteronomy 28:63), and it is not written: Will have joy [yasus].
The term “yasis” connotes causing joy to others, not that God will
experience joy Himself. The Gemara affirms: Conclude from this inference
that it is so.” (Sefaria.org translation)
God has
given us human beings free choice which means we can make bad choices. God is
disappointed in his creations when they make those bad decisions. Even though
the wicked are punished, God takes no delight in their downfall. I compare this
to my own family. I love my sons dearly. When they were growing up and did
something wrong and had to be punished, I was disappointed in them. I took no
delight in punishing them and continued to love them. The same is true with our
Parent in heaven and us. God is always pulling for us to make the right choices
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