| 1. Palestinian Talmud, Orlah, 3.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 2. Palestinian Talmud, Bikkurim, 3.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 3. Palestinian Talmud, Yevamot, 4.11 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 4. Palestinian Talmud, Shabbat, 19.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 5. Palestinian Talmud, Sanhedrin, 2.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 6. Palestinian Talmud, Niddah, 1.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 7. Palestinian Talmud, Nazir, 7.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 8. Palestinian Talmud, Moed Qatan, 1.8, 3.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 9. Palestinian Talmud, Ketuvot, 12.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 10. Palestinian Talmud, Horayot, 3.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 11. Palestinian Talmud, Hagigah, 2.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 12. Palestinian Talmud, Berachot, 2.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 13. Palestinian Talmud, Demai, 5.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 14. Palestinian Talmud, Bava Batra, 2.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 15. Palestinian Talmud, Avodah Zarah, 2.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
| 16. Palestinian Talmud, Sheqalim, 2.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98 |
17. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 98| 87b. אתא ר' חייא הדר לרישא עייל בר קפרא הדר לרישא אתא ר"ש ברבי הדר לרישא אתא ר' חנינא (בר) חמא אמר כולי האי נהדר וניזיל לא הדר איקפיד ר' חנינא אזל רב לגביה תליסר מעלי יומי דכפורי ולא איפייס,והיכי עביד הכי והאמר ר' יוסי בר חנינא כל המבקש מטו מחבירו אל יבקש ממנו יותר משלש פעמים רב שאני ור' חנינא היכי עביד הכי והאמר רבא כל המעביר על מדותיו מעבירין לו על כל פשעיו,אלא ר' חנינא חלמא חזי ליה לרב דזקפוהו בדיקלא וגמירי דכל דזקפוהו בדיקלא רישא הוי אמר שמע מינה בעי למעבד רשותא ולא איפייס כי היכי דליזיל ולגמר אורייתא בבבל,ת"ר מצות וידוי ערב יוה"כ עם חשכה אבל אמרו חכמים יתודה קודם שיאכל וישתה שמא תטרף דעתו בסעודה ואע"פ שהתודה קודם שאכל ושתה מתודה לאחר שיאכל וישתה שמא אירע דבר קלקלה בסעודה ואף על פי שהתודה ערבית יתודה שחרית שחרית יתודה במוסף במוסף יתודה במנחה במנחה יתודה בנעילה,והיכן אומרו יחיד אחר תפלתו ושליח צבור אומרו באמצע מאי אמר אמר רב אתה יודע רזי עולם ושמואל אמר ממעמקי הלב ולוי אמר ובתורתך כתוב לאמר ר' יוחנן אמר רבון העולמים,ר' יהודה אמר כי עונותינו רבו מלמנות וחטאתינו עצמו מספר רב המנונא אמר אלהי עד שלא נוצרתי איני כדאי עכשיו שנוצרתי כאילו לא נוצרתי עפר אני בחיי ק"ו במיתתי הרי אני לפניך ככלי מלא בושה וכלימה יהי רצון מלפניך שלא אחטא ומה שחטאתי מרוק ברחמיך אבל לא ע"י יסורין והיינו וידויא דרבא כולה שתא ודרב המנונא זוטא ביומא דכפורי,אמר מר זוטרא לא אמרן אלא דלא אמר אבל אנחנו חטאנו אבל אמר אבל אנחנו חטאנו תו לא צריך דאמר בר המדודי הוה קאימנא קמיה דשמואל והוה יתיב וכי מטא שליחא דצבורא ואמר אבל אנחנו חטאנו קם מיקם אמר שמע מינה עיקר וידוי האי הוא,תנן התם בשלשה פרקים בשנה כהנים נושאין את כפיהן ארבעה פעמים ביום בשחרית במוסף במנחה ובנעילת שערים ואלו הן שלשה פרקים בתעניות ובמעמדות וביום הכפורים,מאי נעילת שערים רב אמר צלותא יתירתא ושמואל אמר מה אנו מה חיינו מיתיבי אור יוה"כ מתפלל שבע ומתודה בשחרית מתפלל שבע ומתודה במוסף מתפלל שבע ומתודה במנחה מתפלל שבע ומתודה בנעילה מתפלל שבע ומתודה,תנאי היא דתניא יום הכפורים עם חשיכה מתפלל שבע ומתודה וחותם בוידוי דברי ר"מ וחכמים אומרים מתפלל שבע ואם רצה לחתום בוידוי חותם תיובתא דשמואל תיובתא,עולא בר רב נחית קמיה דרבא פתח באתה בחרתנו וסיים במה אנו מה חיינו ושבחיה רב הונא בריה דרב נתן אמר ויחיד אומרה אחר תפלתו,אמר רב תפלת נעילה פוטרת את של ערבית רב לטעמיה דאמר צלותא יתירא היא וכיון דצלי ליה תו לא צריך,ומי אמר רב הכי והאמר רב הלכה כדברי האומר תפלת ערבית רשות לדברי האומר חובה קאמר,מיתיבי אור יום הכפורים מתפלל שבע ומתודה שחרית שבע ומתודה מוסף שבע ומתודה בנעילה מתפלל שבע ומתודה ערבית מתפלל שבע מעין שמונה עשרה רבי חנינא בן גמליאל משום אבותיו מתפלל שמונה עשרה שלימות | 87b. b Rabbi Ḥiyya, /b Rav’s uncle and teacher, b came in, /b whereupon Rav b returned to the beginning /b of the portion and began to read it again. Afterward, b bar Kappara came in, /b and Rav b returned to the beginning /b of the portion out of respect for bar Kappara. Then b Rabbi Shimon, son of Rabbi /b Yehuda HaNasi, b came in, /b and b he returned /b again b to the beginning /b of the portion. Then, b Rabbi Ḥanina bar Ḥama came in, /b and Rav b said /b to himself: b Shall I go back /b and read b so many times? He did not return /b but continued from where he was. b Rabbi Ḥanina was offended /b because Rav showed that he was less important than the others. b Rav went before /b Rabbi Ḥanina b on Yom Kippur eve /b every year for b thirteen /b years to appease him, b but he would not be appeased. /b ,The Gemara asks: b How could /b Rav b act this way? Didn’t Rabbi Yosei bar Ḥanina say: Anyone who requests forgiveness from another should not ask more than three times? /b The Gemara answers: b Rav is different, /b since he was very pious and forced himself to act beyond the letter of the law. The Gemara asks: b And how could Rabbi Ḥanina act this way /b and refuse to forgive Rav, though he asked many times? b Didn’t Rava say: /b With regard to b anyone who suppresses his honor /b and forgives someone for hurting him, God b pardons all his sins? /b ,The Gemara explains: b Rather, /b this is what happened: b Rabbi Ḥanina saw in a dream /b that b Rav was being hung on a palm tree, and /b he b learned /b as a tradition that b anyone /b about whom there is a dream in b which he was being hung on a palm tree will become the head /b of a yeshiva. b He said: Learn from this that /b providence has decreed that b he must eventually become the head /b of the yeshiva. Therefore, b I will not be appeased, so that he will have to go and study Torah in Babylonia. /b He was conscious of the principle that one kingdom cannot overlap with another, and he knew that once Rav was appointed leader, he, Rabbi Ḥanina, would have to abdicate his own position or die. Therefore, he delayed being appeased, so that Rav would go to Babylonia and be appointed there as head of the yeshiva. In this way, the dream would be fulfilled, as Rav would indeed be appointed as head of a yeshiva, but since he would be in Babylonia, Rabbi Ḥanina would not lose his own position.,§ b The Sages taught: /b The main b mitzva of confession /b is on b Yom Kippur eve when darkness /b falls. b But the Sages said: /b One should also b confess /b on Yom Kippur eve b before he eats and drinks /b at his last meal before the fast b lest he become confused at the meal, /b due to the abundance of food and drink, and be unable to confess afterward. b And although one confessed before he ate and drank, he confesses /b again b after he eats and drinks, /b as b perhaps he committed some sin during the meal /b itself. b And although one confessed /b during b the evening prayer /b on the night of Yom Kippur, b he /b should b confess /b again during b the morning prayer. /b Likewise, although one confessed during the b morning prayer, he /b should still b confess during /b the b additional prayer. /b Similarly, although one confessed b during /b the b additional prayer, he /b should also b confess during /b the b afternoon prayer; /b and although one confessed b during /b the b afternoon prayer, he /b should b confess /b again b during /b the b closing prayer [ i ne’ila /i ]. /b , b And where /b in the Yom Kippur prayers b does one say /b the confession? b An individual /b says it b after his /b i Amida /i b prayer, and the prayer leader says it in the middle /b of the i Amida /i prayer. The Gemara asks: b What does one say; /b what is the liturgy of the confession? b Rav said: /b One says the prayer that begins: b You know the mysteries of the universe, /b in accordance with the standard liturgy. b And Shmuel said /b that the prayer begins with: b From the depths of the heart. And Levi said /b that it begins: b And in your Torah it is written, saying, /b and one then recites the forgiveness achieved by Yom Kippur as stated in the Torah. b Rabbi Yoḥa said /b that it begins: b Master of the Universe. /b , b Rabbi Yehuda said /b that one says: b For our iniquities are too many to count and our sins are too great to number. Rav Hamnuna said: /b This is the liturgy of the confession: b My God, before I was formed I was unworthy. Now that I have been formed, it is as if I had not been formed. I am dust while alive, how much more so when I am dead. See, I am before You like a vessel filled with shame and disgrace. May it be Your will that I may sin no more, and as for /b the sins b I have committed before You, erase /b them b in Your compassion, but not by suffering. /b The Gemara comments: b This is the confession that Rava /b used b all year /b long; b and /b it was the confession b that Rav Hamnuna Zuta /b used b on Yom Kippur. /b , b Mar Zutra said: We said only /b that one must follow all these versions b when he did not say /b the words: b But we have sinned. However, /b if b he said /b the words: b But we have sinned, he need not /b say b anything further /b because that is the essential part of the confession. b As bar Hamdudei said: I was standing before Shmuel and he was sitting; and when the prayer leader reached /b the words: b But we have sinned, /b Shmuel b stood. /b Bar Hamdudei b said: Learn from here that this is the main /b part of b the confession, /b and Shmuel stood up to emphasize the significance of these words.,§ b We learned /b in a mishna b there, /b in tractate i Ta’anit /i : b At three times in the year, priests raise their hands /b to recite the priestly benediction b four times in /b a single b day: In /b the b morning prayer, in /b the b additional prayer, in /b the b afternoon prayer, and at /b the b closing [ i ne’ila /i ] of the gates. And these are /b the b three times /b in the year: b During /b communal b fasts /b for lack of rain, on which the i ne’ila /i prayer is recited; b and during /b non-priestly b watches [ i ma’amadot /i ], /b when the Israelite members of the guard parallel to the priestly watch come and read the account of Creation (see i Ta’anit /i 26a); b and on Yom Kippur. /b ,The Gemara asks: b What is the closing of the gates, /b i.e., the i ne /i ’ i ila /i prayer? b Rav said: /b It is b an added prayer /b of i Amida /i . b And Shmuel said: /b It is not a full prayer but only a confession that begins with the words: b What are we, what are our lives? /b The Gemara b raises an objection /b to this from a i baraita /i , as it was taught: On b the night of Yom Kippur, one prays seven /b blessings in the i Amida /i prayer b and confesses; during /b the b morning prayer, one prays seven /b blessings b and confesses; during /b the b additional prayer, one prays seven /b blessings b and confesses; during /b the b afternoon prayer, one prays seven /b blessings b and confesses; /b and b during /b the b i ne’ila /i prayer, one prays seven /b blessings b and confesses. /b This concurs with Rav’s opinion that i ne’ila /i is an added prayer., b This is /b a dispute between b i tanna’im /i /b They all agree that i ne’ila /i is an added prayer but disagree about the obligation to confess at the i ne’ila /i prayer, b as it was taught /b in a i baraita /i : At the end of b Yom Kippur, as darkness /b falls, b one prays seven /b blessings of the i Amida /i b and confesses and ends with the confession; /b this is b the statement of Rabbi Meir. And the Rabbis say: He prays seven /b blessings of the i Amida /i , b and if he wishes to end /b his prayer b with a confession, he ends /b it in this way. The Gemara says: If so, b this is a refutation of /b the opinion of b Shmuel, /b since all agree that i ne’ila /i is a complete prayer. The Gemara concludes: Indeed, it is b a /b conclusive b refutation. /b ,The Gemara relates: b Ulla bar Rav went down /b to lead the i ne’ila /i prayer b before Rava, /b who was in the synagogue. b He opened /b the prayer b with: You have chosen us, and he concluded with: What are we, what are our lives? And /b Rava b praised him. Rav Huna, son of Rav Natan, said: And an individual says it after his /b i Amida /i b prayer. /b The individual says the confession after his i Amida /i prayer, not within the i Amida /i prayer as the prayer leader does., b Rav said: The i ne’ila /i prayer exempts /b one from b the evening prayer. /b Since one recited an added prayer after the afternoon prayer, when darkness fell, it serves as the evening prayer. The Gemara comments that b Rav /b conforms b to his /b line of b reasoning /b above, b as he said: It is an added prayer, and since he has prayed it he needs no further /b prayer in the evening.,The Gemara is surprised at this: b And did Rav /b actually b say this? Didn’t Rav say: /b The b i halakha /i is in accordance with the statement of the one who says /b that the b evening prayer is optional? /b If it is optional, why would Rav use the term exempt? One is exempt even if he does not pray the closing prayer. The Gemara answers: b He said this in accordance with the statement of the one who says /b that the evening prayer b is mandatory. /b Even according to the opinion that maintains that the evening prayer is mandatory, if one recites i ne’ila /i , he has fulfilled his obligation to recite the evening prayer.,The Gemara b raises an objection /b from that which we learned in a i baraita /i : During the b evening /b after b Yom Kippur, one prays seven /b blessings in the i Amida /i b and confesses; /b during the b morning prayer, /b one prays b seven /b blessings in the i Amida /i b and confesses; /b during the b additional prayer, /b one prays b seven /b blessings in the i Amida /i b and confesses; during i ne’ila /i one prays seven /b blessings in the i Amida /i b and confesses; /b and during b the evening prayer, /b one prays b seven /b blessings b in /b an b abridged /b version of the b eighteen /b blessings of the weekday i Amida /i prayer. One recites the first three blessings, the final three, and a middle blessing that includes an abbreviated form of the other weekday blessings. b Rabbi Ḥanina ben Gamliel /b says b in the name of his ancestors: One prays /b the b full eighteen /b blessings of the weekday i Amida /i prayer as usual, |
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18. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98| 96b. big strongמתני׳ /strong /big בן ט' שנים ויום אחד שבא על יבמתו ואח"כ בא עליה אחיו שהוא בן ט' שנים ויום אחד פוסל על ידו ר"ש אומר לא פוסל בן ט' שנים ויום אחד שבא על יבמתו ואח"כ בא על צרתה פוסל על ידי עצמו רבי שמעון אומר לא פוסל:, big strongגמ׳ /strong /big תניא אמר להם רבי שמעון לחכמים אם ביאה ראשונה ביאה ביאה שנייה אינה ביאה ואם ביאה ראשונה אינה ביאה ביאה שנייה נמי אינה ביאה,מתניתין דלא כבן עזאי דתניא בן עזאי אומר יש מאמר אחר מאמר בשני יבמין ויבמה אחת,ואין מאמר אחר מאמר בשתי יבמות ויבם אחד:, big strongמתני׳ /strong /big בן תשע שנים ויום אחד שבא על יבמתו ומת חולצת ולא מתייבמת נשא אשה ומת הרי זו פטורה בן תשע שנים ויום אחד שבא על יבמתו ומשהגדיל נשא אשה אחרת ומת אם לא ידע את הראשונה משהגדיל הראשונה חולצת ולא מתייבמת והשנייה או חולצת או מתייבמת,רבי שמעון אומר מייבם לאי זו שירצה וחולץ לשנייה אחד שהוא בן ט' שנים ויום אחד ואחד שהוא בן עשרים שלא הביא שתי שערות:, big strongגמ׳ /strong /big אמר רבא הא דאמור רבנן זיקת שני יבמין מיחלץ חלצה יבומי לא מיבמה לא תימא היכא דאיכא צרה דאיכא למגזר משום צרה,דהא הכא ליכא צרה מיחלץ חלצה יבומי לא מיבמה:,נשא אשה ומת כו': תנינא להא דתנו רבנן שוטה וקטן שנשאו ומתו נשותיהן פטורות מן החליצה ומן הייבום:,בן תשע וכו' משהגדיל וכו': ויעשו ביאת בן ט' כמאמר בגדול ותדחה צרה מיבום אמר רב לא עשו ביאת בן ט' כמאמר בגדול ושמואל אמר עשו ועשו וכן א"ר יוחנן עשו ועשו,ויעשו תנאי היא הך תנא דארבעה אחין גזר משום צרה,ואשמעינן בגדול וה"ה בקטן והאי דאמר גדול משום דבגדול קאי,והאי תנא דהכא סבירא ליה עשו ולא גזר משום צרה ואשמעינן בקטן והוא הדין בגדול והאי דקאמר בקטן דבקטן קאי,אזל ר' אלעזר אמר לשמעתא בי מדרשא ולא אמרה משמיה דר' יוחנן שמע רבי יוחנן איקפד עול לגביה רבי אמי ור' אסי אמרו ליה לא כך היה המעשה בבית הכנסת של טבריא בנגר שיש בראשו גלוסטרא,שנחלקו בו רבי אלעזר ורבי יוסי עד שקרעו ספר תורה בחמתן קרעו ס"ד אלא אימא שנקרע ס"ת בחמתן והיה שם רבי יוסי בן קיסמא אמר תמיה אני אם לא יהיה בית הכנסת זו עבודת כוכבים וכן הוה,הדר איקפד טפי אמר חברותא נמי,עול לגביה ר' יעקב בר אידי א"ל (יהושע יא, טו) כאשר צוה ה' את משה עבדו כן צוה משה את יהושע וכן עשה יהושע לא הסיר דבר מכל אשר צוה ה' את משה וכי על כל דבר שאמר יהושע היה אומר להם כך אמר לי משה אלא יהושע יושב ודורש סתם והכל יודעין שתורתו של משה היא אף ר' אלעזר תלמידך יושב ודורש סתם והכל יודעין כי שלך היא,אמר להם מפני מה אי אתם יודעין לפייס כבן אידי חברינו ורבי יוחנן מ"ט קפיד כולי האי דאמר רב יהודה אמר רב מאי דכתיב (תהלים סא, ה) אגורה באהלך עולמים וכי אפשר לו לאדם לגור בשני עולמים אלא אמר דוד לפני הקדוש ברוך הוא רבונו של עולם יהי רצון | 96b. strong MISHNA: /strong If a boy b aged nine years and one day had /b sexual b relations with his i yevama /i , and afterward his brother, who is /b also b nine years and one day old, had relations with her, /b the second brother b disqualifies /b her b to /b the first one. b Rabbi Shimon says /b he does b not disqualify /b her. If a minor b aged nine years and one day had relations with his i yevama /i , and afterward /b that same boy b had relations with her rival wife, /b he thereby b disqualifies her to himself, /b and both women are now forbidden to him. b Rabbi Shimon says /b he does b not disqualify /b her., strong GEMARA: /strong b It is taught /b in a i baraita /i that b Rabbi Shimon said to the Rabbis: If /b the b first sexual act /b of a nine-year-old is considered a proper act of b sexual relations, /b then the b second act is not an act /b of consequence, just as the intercourse of one adult i yavam /i after that of another adult i yavam /i is of no effect. b And if /b you say that the b first sexual act is not /b considered b a sexual act, /b the b second act /b of himself or his brother b is also not a sexual act. /b However, the Rabbis maintain that as the intercourse of a nine-year-old is like a levirate betrothal, one sexual act can take effect after another.,The Gemara comments that according to this explanation, b the mishna is not in accordance with /b the opinion of b ben Azzai. As it is taught /b in a i baraita /i that b ben Azzai says: There is levirate betrothal after levirate betrothal /b in a case b of two i yevamin /i and one i yevama /i . /b In other words, if they both performed levirate betrothal with her, their actions are effective and she is forbidden to them both. The reason is that she has ties to each of the two men, which means that each levirate betrothal is effective in forbidding the other man., b But there is no levirate betrothal after a levirate betrothal /b in a case b of two i yevamot /i and one i yavam /i , /b as the i yavam /i did not have a full-fledged levirate bond with both of them. Therefore, if he performs a levirate betrothal with one of them, he has completed the bond. In contrast, the conclusion of the mishna is that the sexual relations of a nine-year-old with two i yevamot /i is effective, and as the intercourse of a boy of this age is considered like a levirate betrothal the i tanna /i of the mishna evidently maintains that there is levirate betrothal after levirate betrothal even in a case of one i yavam /i ., strong MISHNA: /strong If a boy b aged nine years and one day had relations with his i yevama /i and died, /b that i yevama /i b performs i ḥalitza /i and may not enter into levirate marriage. /b If the minor b married a woman /b in a regular manner b and died, she is exempt /b from levirate marriage and i ḥalitza /i , as by Torah law a minor cannot marry. If a boy b aged nine years and one day had relations with his i yevama /i , and after he matured he married a different woman and /b then b died /b childless, b if he did not /b carnally b know the first /b woman b after he matured, /b but only when he was a minor, b the first one performs i ḥalitza /i and may not enter into levirate marriage, /b as she is in essence a i yevama /i who had relations with a minor, b and the second /b woman b either performs i ḥalitza /i or enters into levirate marriage, /b as she is his full-fledged wife., b Rabbi Shimon says: /b The brother b consummates levirate marriage with whichever /b woman b he chooses, and performs i ḥalitza /i with the second one. /b The mishna comments: This is the i halakha /i b both /b for a boy b who is nine years and one day old, and also /b for one b who is twenty /b years b old who has not developed two /b pubic b hairs. /b He has the status of a nine-year-old boy in this regard, as his intercourse is not considered a proper act of intercourse., strong GEMARA: /strong If a brother performed levirate betrothal with a i yevama /i and died, she has a levirate bond in relation to the remaining brothers from two deceased brothers. b Rava said: /b With regard to b that which the Rabbis said, /b that when b the bond of two i yevamin /i /b exists, b she performs i ḥalitza /i and she does not enter into levirate marriage, you should not say /b that b this /b applies only b when there is a rival wife, as there is /b reason b to decree due to a rival wife. /b The suggestion is that as the rival wife can enter into levirate marriage by Torah law, if the woman who performed levirate betrothal with the second brother was also permitted to enter into levirate marriage, people might mistakenly permit levirate marriage to two rival wives from the same family.,The proof that this is not the case is b that here, /b in the first clause of the mishna, b there is no rival wife, /b as it is referring to one woman, which means that this i yevama /i who had relations with the nine-year-old is tied by the bonds of both her first husband and the underage i yavam /i , whose intercourse is like levirate betrothal, and even so b she performs i ḥalitza /i /b but b she does not enter into levirate marriage. /b ,§ The mishna teaches that if a nine-year-old boy b married a woman and died, /b she is exempt from levirate marriage and i ḥalitza /i . The Gemara comments: b We /b already b learned this, as the Sages taught /b in a i baraita /i : With regard to b an imbecile and a minor who married /b women b and died, their wives are exempt from i ḥalitza /i and from levirate marriage, /b as the marriage of a minor or an imbecile is of no account.,§ The mishna further teaches the case of b a nine-year-old /b boy who had relations with his i yevama /i and b after he matured /b married another woman. The Gemara asks: b And let /b the Sages at least b establish the sexual relations of a nine-year-old /b to be b like the levirate betrothal of an adult, and /b it would therefore b override /b the requirement of the b rival wife to /b enter into b levirate marriage, /b in accordance with the i halakha /i of the rival wife of a woman who has the bond of two i yevamin /i . b Rav said: They did not establish the intercourse of a nine-year-old /b to be b like the levirate betrothal of an adult /b in all regards, b and Shmuel said: They certainly did. And similarly, Rabbi Yoḥa said: They certainly did. /b ,If so, the question remains: b And let them establish /b the sexual relations of a nine-year-old to be considered like levirate betrothal. Why is he able to perform levirate marriage with her rival wife? The Gemara answers: This b is /b a dispute between b i tanna’im /i . This i tanna /i /b who discusses the case b of four brothers, /b one of whom died, followed by the brother who performed levirate betrothal with the i yevama /i (31b), he maintains that the i yevama /i and her rival wife may not perform levirate marriage with one of the surviving brothers. The reason is that b he /b maintains that the Sages b decreed /b that a woman who has the bond of two deceased brothers may not perform levirate marriage b due to a rival wife. /b They must both perform i ḥalitza /i so that people will not say that two i yevamot /i from one family can perform levirate marriage., b And /b that i tanna /i b taught us /b this i halakha /i b with regard to an adult /b brother who performed levirate marriage, b and the same is true of a minor /b who had relations with her. b And /b the reason b that he stated /b the case of b an adult /b in particular is b because /b he was b referring to an adult. /b , b And /b conversely, b this i tanna /i , of /b the mishna b here, holds that they established /b the sexual relations of a minor entirely like the levirate betrothal of an adult, b and he /b maintains that the Sages b did not decree /b that a woman who has the bond of two deceased brothers may not perform levirate marriage b due to /b the case of b a rival wife. And he taught us /b this i halakha /i b with regard to a minor, and the same is true of an adult. And /b the reason b that he stated /b the case of b a minor /b in particular is b because /b he was b referring to a minor. /b ,§ b Rabbi Elazar went /b and b said this i halakha /i /b in b the study hall, but he did not state it in the name of Rabbi Yoḥa. /b Instead, he issued the i halakha /i without attribution. b Rabbi Yoḥa heard /b that Rabbi Elazar omitted mention of his name b and became angry /b with him. b Rabbi Ami and Rabbi Asi visited /b Rabbi Yoḥa, to placate him so that he would not be annoyed with his beloved disciple. b They said to him: Wasn’t there an incident in the synagogue of Tiberias involving a bolt /b that secures a door in place and b that has /b a thick b knob [ i gelustera /i ] at its end? /b The question was whether it may be moved on Shabbat as a vessel, or whether it is considered i muktze /i as raw material.,And it was stated b that Rabbi Elazar and Rabbi Yosei argued over /b this case b until /b they became so upset with each other b that they tore a Torah scroll in their anger. /b The Gemara interrupts this account to clarify exactly what happened: b Tore? /b Can it b enter your mind /b that such great Sages would intentionally tear a Torah scroll? b Rather, /b you must b say that a Torah scroll was torn through their anger. /b In the heat of their debate they pulled the scroll from one side to another until it tore. b And Rabbi Yosei ben Kisma, /b who b was there /b at the time, b said: I would be surprised if this synagogue does not become /b a place of b idolatrous worship. /b This unfortunate event is a sign that this place is unsuitable for a synagogue. b And /b indeed b this /b eventually b occurred. /b ,Rabbi Ami and Rabbi Asi cited this i baraita /i to hint to Rabbi Yoḥa how careful one must be to avoid anger. However, Rabbi Yoḥa b grew even angrier, saying: /b You are b even /b making us b colleagues /b now? Those two Sages were peers, whereas Rabbi Elazar is merely my student., b Rabbi Ya’akov bar Idi visited /b Rabbi Yoḥa and b said to him: /b The verse states: b “As God commanded His servant Moses, so did Moses command Joshua, and so did Joshua, he left nothing undone of all that the Lord commanded Moses” /b (Joshua 11:15). b Now did Joshua, with regard to every matter that he said, say to /b the Jews: b Thus Moses said to me? Rather, Joshua /b would b sit and teach /b Torah b without attributing /b his statements, b and everyone would know that it was /b from b the Torah of Moses. So too, your disciple Rabbi Elazar sits and teaches without attribution, and everyone knows that /b his teaching b is /b from b your /b instruction. Hearing this, Rabbi Yoḥa was appeased.,Later, after calming down, b he said to /b Rabbi Ami and Rabbi Asi: b Why don’t you know how to appease me like our colleague ben Idi? /b The Gemara asks: b And Rabbi Yoḥa, what is the reason /b that b he was so angry /b about this matter? The Gemara answers that this is b as Rav Yehuda said /b that b Rav said: What is /b the meaning of that b which is written: “I will dwell in Your tent in worlds” /b (Psalms 61:5), literally, forever? b And is it possible for a person to live in two worlds /b simultaneously? b Rather, David said before the Holy One, Blessed be He: Master of the Universe, let it be Your will /b |
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19. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98| 20b. נזדמן לו אדם אחד שהיה מכוער ביותר אמר לו שלום עליך רבי ולא החזיר לו אמר לו ריקה כמה מכוער אותו האיש שמא כל בני עירך מכוערין כמותך אמר לו איני יודע אלא לך ואמור לאומן שעשאני כמה מכוער כלי זה שעשית כיון שידע בעצמו שחטא ירד מן החמור ונשתטח לפניו ואמר לו נעניתי לך מחול לי אמר לו איני מוחל לך עד שתלך לאומן שעשאני ואמור לו כמה מכוער כלי זה שעשית,היה מטייל אחריו עד שהגיע לעירו יצאו בני עירו לקראתו והיו אומרים לו שלום עליך רבי רבי מורי מורי אמר להם למי אתם קורין רבי רבי אמרו לו לזה שמטייל אחריך אמר להם אם זה רבי אל ירבו כמותו בישראל אמרו לו מפני מה אמר להם כך וכך עשה לי אמרו לו אעפ"כ מחול לו שאדם גדול בתורה הוא,אמר להם בשבילכם הריני מוחל לו ובלבד שלא יהא רגיל לעשות כן מיד נכנס רבי אלעזר בן רבי שמעון ודרש לעולם יהא אדם רך כקנה ואל יהא קשה כארז ולפיכך זכה קנה ליטול הימנה קולמוס לכתוב בו ספר תורה תפילין ומזוזות:,וכן עיר שיש בה דבר או מפולת כו': תנו רבנן מפולת שאמרו בריאות ולא רעועות שאינן ראויות ליפול ולא הראויות ליפול,הי ניהו בריאות הי ניהו שאינן ראויות ליפול הי ניהו רעועות הי ניהו ראויות ליפול לא צריכא דנפלו מחמת גובהייהו אי נמי דקיימן אגודא דנהרא,כי ההיא אשיתא רעועה דהואי בנהרדעא דלא הוה חליף רב ושמואל תותה אע"ג דקיימא באתרה תליסר שנין יומא חד איקלע רב אדא בר אהבה להתם אמר ליה שמואל לרב ניתי מר נקיף אמר ליה לא צריכנא האידנא דאיכא רב אדא בר אהבה בהדן דנפיש זכותיה ולא מסתפינא,רב הונא הוה ליה ההוא חמרא בההוא ביתא רעיעא ובעי לפנוייה עייליה לרב אדא בר אהבה להתם משכי' בשמעתא עד דפנייה בתר דנפק נפל ביתא ארגיש רב אדא בר אהבה איקפד,סבר לה כי הא דאמר רבי ינאי לעולם אל יעמוד אדם במקום סכנה ויאמר עושין לי נס שמא אין עושין לו נס ואם תימצי לומר עושין לו נס מנכין לו מזכיותיו אמר רב חנן מאי קרא דכתיב (בראשית לב, יא) קטנתי מכל החסדים ומכל האמת,מאי הוה עובדיה דרב אדא בר אהבה כי הא דאתמר שאלו תלמידיו (את רבי זירא ואמרי לה) לרב אדא בר אהבה במה הארכת ימים אמר להם מימי לא הקפדתי בתוך ביתי ולא צעדתי בפני מי שגדול ממני,ולא הרהרתי במבואות המטונפות ולא הלכתי ד' אמות בלא תורה ובלא תפילין ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי ולא ששתי בתקלת חברי ולא קראתי לחבירי בהכינתו ואמרי לה בחניכתו,אמר ליה רבא לרפרם בר פפא לימא לן מר מהני מילי מעלייתא דהוה עביד רב הונא אמר ליה בינקותיה לא דכירנא בסיבותיה דכירנא דכל יומא דעיבא הוו מפקין ליה בגוהרקא דדהבא וסייר לה לכולה מתא וכל אשיתא דהוות רעיעתא הוה סתר לה אי אפשר למרה בני לה ואי לא אפשר בני לה איהו מדידיה,וכל פניא דמעלי שבתא הוה משדר שלוחא לשוקא וכל ירקא דהוה פייש להו לגינאי זבין ליה ושדי ליה לנהרא וליתביה לעניים זמנין דסמכא דעתייהו ולא אתו למיזבן ולשדייה לבהמה קסבר מאכל אדם אין מאכילין לבהמה,ולא ליזבניה כלל נמצאת מכשילן לעתיד לבא,כי הוה ליה מילתא דאסותא הוי מלי כוזא דמיא ותלי ליה בסיפא דביתא ואמר כל דבעי ליתי ולישקול ואיכא דאמרי מילתא דשיבתא הוה גמיר והוה מנח כוזא דמיא ודלי ליה ואמר כל דצריך ליתי וליעול דלא לסתכן,כי הוה כרך ריפתא הוה פתח לבביה ואמר כל מאן דצריך ליתי וליכול אמר רבא כולהו מצינא מקיימנא לבר מהא דלא מצינא למיעבד | 20b. b He happened /b upon b an exceedingly ugly person, /b who b said to him: Greetings to you, my rabbi, but /b Rabbi Elazar b did not return /b his greeting. Instead, Rabbi Elazar b said to him: Worthless [ i reika /i ] /b person, b how ugly is that man. Are all the people of your city as ugly as you? /b The man b said to him: I do not know, but you /b should b go and say to the Craftsman Who made me: How ugly is the vessel you made. When /b Rabbi Elazar b realized that he /b had b sinned /b and insulted this man merely on account of his appearance, b he descended from his donkey and prostrated himself before him, and he said to /b the man: b I have sinned against you; forgive me. /b The man b said to him: I will not forgive you go until you go to the Craftsman Who made me and say: How ugly is the vessel you made. /b , b He walked behind /b the man, trying to appease him, b until they reached /b Rabbi Elazar’s b city. The people of his city came out to greet him, saying to him: Greetings to you, my rabbi, my rabbi, my master, my master. /b The man b said to them: Who are you calling my rabbi, my rabbi? They said to him: To this man, who is walking behind you. He said to them: If this /b man b is a rabbi, may there not be many like him among the Jewish people. They asked him: For what /b reason do you say this? He b said to them: He did such and such to me. They said to him: Even so, /b forgive him, b as he is a great Torah scholar. /b , b He said to them: For your sakes I forgive him, provided that /b he accepts upon himself b not to become accustomed to behave like this. Immediately, Rabbi Elazar, son of Rabbi Shimon, entered the study hall and taught: A person should always be soft like a reed and he should not be stiff like a cedar, /b as one who is proud like a cedar is likely to sin. b And therefore, /b due to its gentle qualities, the b reed merited /b that b a quill is taken from it to write with it a Torah scroll, phylacteries, and i mezuzot /i . /b ,§ The mishna taught: b And likewise, /b if a b city is /b afflicted b by pestilence or collapsing buildings, /b that city fasts and sounds the alarm, and all of its surrounding areas fast but they do not sound the alarm. Rabbi Akiva says: They sound the alarm but they do not fast. b The Sages taught: /b These collapsing buildings b to which /b the Sages b referred /b are those of b sturdy and not dilapidated /b walls; they have walls b that are not ready to fall, and not those that are ready to fall. /b ,The Gemara expresses puzzlement with regard to the wording of the i baraita /i : b What are sound /b walls; b what are /b walls b that are not ready to fall; what are dilapidated /b walls; b what are those that are ready to fall? /b The elements in each pair of walls are apparently the same, and the i baraita /i is repetitive. The Gemara answers: b No, /b it is b necessary /b to specify that in the case of walls b that fell due to their height, /b i.e., they are sound but also ready to fall, due to their excessive height. b Alternatively, /b the i baraita /i is referring to a case b where /b the walls b were positioned on a riverbank, /b as they are likely to fall despite the fact that they are not dilapidated, as the riverbank itself is unstable.,The Gemara relates: This is b like that /b dilapidated wall b that was in Neharde’a, under which Rav and Shmuel would not pass, although it stood in place thirteen years. One day Rav Adda bar Ahava happened /b to come b there /b and walked with them. As they passed the wall, b Shmuel said to Rav: Come, Master, let us circumvent /b this wall, so that we do not stand beneath it. Rav b said to him: /b It is b not necessary /b to do so b today, as Rav Adda bar Ahava is with us, whose merit is great, and /b therefore b I am not afraid /b of its collapse.,The Gemara relates another incident. b Rav Huna had a certain /b quantity of b wine in a certain dilapidated house and he wanted to move it, /b but he was afraid that the building would collapse upon his entry. b He brought Rav Adda bar Ahava to there, /b to the ramshackle house, and b he dragged /b out a discussion with b him /b concerning a matter of b i halakha /i until they had removed /b all the wine. b As soon as they exited, the building collapsed. Rav Adda bar Ahava realized /b what had happened b and became angry. /b ,The Gemara explains: Rav Adda bar Ahava b holds in accordance with this /b statement, b as Rabbi Yannai said: A person should never stand in a place of danger and say: A miracle will be performed for me, /b and I will escape unharmed, b lest a miracle is not performed for him. And if you say /b that b a miracle /b will be b performed for him, they will deduct it from his merits. Rav Ḥa said: What is the verse /b that alludes to this idea? b As it is written: “I have become small from all the mercies and all the truth /b that You have showed Your servant” (Genesis 32:11). In other words, the more benevolence one receives from God, the more his merit is reduced.,After recounting stories that reflect Rav Adda bar Ahava’s great merit, the Gemara asks: b What were /b the exceptional deeds b of Rav Adda bar Ahava? /b The Gemara reports that they are b as it is stated: /b The students of Rabbi Zeira asked him, and some say that b the students of Rav Adda bar Ahava asked him: To what /b do you attribute b your longevity? He said to them: In all my days I did not become angry with my household, and I never walked before someone greater than myself; /b rather, I always gave him the honor of walking before me.,Rav Adda bar Ahava continued: b And I did not think /b about matters of Torah b in filthy alleyways; and I did not walk four cubits without /b engaging in b Torah and without /b donning b phylacteries; and I /b would b not fall asleep in the study hall, neither a deep sleep nor a brief nap; and I /b would b not rejoice in the mishap of my colleague; and I /b would b not call my colleague by his nickname. And some say /b that he said: I would b not call my colleague by his /b derogatory b family name. /b ,§ The Gemara relates another story about the righteous deeds of the Sages involving a dilapidated wall. b Rava said to Rafram bar Pappa: Let the Master tell us some of those fine /b deeds b that Rav Huna performed. He said to him: I do not remember /b what he did b in his youth, but /b the deeds b of his old age I remember. As on every cloudy day they would take him out in a golden carriage [ i guharka /i ], and he would survey the entire city. And /b he would command b that every unstable wall /b be b torn down, /b lest it fall in the rain and hurt someone. b If its owner was able /b to build another, Rav Huna would instruct him b to rebuild it. And if he was unable /b to rebuild it, Rav Huna would b build it himself with his own money. /b ,Rafram bar Pappa further relates: b And every Shabbat eve, /b in the b afternoon, /b Rav Huna b would send a messenger to the marketplace, and he would purchase all the vegetables that were left with the gardeners /b who sold their crops, b and throw /b them b into the river. /b The Gemara asks: b But /b why did he throw out the vegetables? b Let him give them to the poor. /b The Gemara answers: If he did this, the poor would b sometimes rely /b on the fact that Rav Huna would hand out vegetables, b and they would not come to purchase /b any. This would ruin the gardeners’ livelihood. The Gemara further asks: b And let him throw them to the animals. /b The Gemara answers: b He holds /b that b human food /b may b not be fed to animals, /b as this is a display of contempt for the food.,The Gemara objects: b But /b if Rav Huna could not use them in any way, he should b not purchase /b the vegetables b at all. /b The Gemara answers: If nothing is done, b you /b would have been b found /b to have caused b a stumbling block for them in the future. /b If the vegetable sellers see that some of their produce is left unsold, the next week they will not bring enough for Shabbat. Therefore, Rav Huna made sure that the vegetables were all bought, so that the sellers would continue to bring them.,Another custom of Rav Huna was b that when he had /b a new b medicine, he would fill /b a water b jug /b with the medicine b and hang it from the doorpost of his house, saying: All who need, let him come and take /b from this new medicine. b And there are /b those b who say: He had a remedy /b against the demon b Shivta /b that he knew by b tradition, /b that one must wash his hands for protection against this evil spirit. b And /b to this end, b he would place a water jug and hang /b it by the door, b saying: Anyone who needs, let him come /b to the house and wash his hands, so b that he will not be in danger. /b ,The Gemara further relates: b When /b Rav Huna b would eat bread, he would open the doors /b to his house, b saying: Whoever needs, let him come in and eat. Rava said: I can fulfill all these /b customs of Rav Huna, b except for this one, which I cannot do, /b |
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20. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 98| 31a. שהמרו זה את זה אמרו כל מי שילך ויקניט את הלל יטול ד' מאות זוז אמר אחד מהם אני אקניטנו אותו היום ע"ש היה והלל חפף את ראשו הלך ועבר על פתח ביתו אמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה ראשיהן של בבליים סגלגלות א"ל בני שאלה גדולה שאלת מפני שאין להם חיות פקחות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה עיניהן של תרמודיין תרוטות אמר לו בני שאלה גדולה שאלת מפני שדרין בין החולות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו א"ל בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה רגליהם של אפרקיים רחבות א"ל בני שאלה גדולה שאלת מפני שדרין בין בצעי המים,אמר לו שאלות הרבה יש לי לשאול ומתירא אני שמא תכעוס נתעטף וישב לפניו א"ל כל שאלות שיש לך לשאול שאל א"ל אתה הוא הלל שקורין אותך נשיא ישראל א"ל הן א"ל אם אתה הוא לא ירבו כמותך בישראל א"ל בני מפני מה א"ל מפני שאבדתי על ידך ד' מאות זוז א"ל הוי זהיר ברוחך כדי הוא הלל שתאבד על ידו ד' מאות זוז וד' מאות זוז והלל לא יקפיד:,ת"ר מעשה בנכרי אחד שבא לפני שמאי אמר לו כמה תורות יש לכם אמר לו שתים תורה שבכתב ותורה שבעל פה א"ל שבכתב אני מאמינך ושבעל פה איני מאמינך גיירני ע"מ שתלמדני תורה שבכתב גער בו והוציאו בנזיפה בא לפני הלל גייריה יומא קמא א"ל א"ב ג"ד למחר אפיך ליה א"ל והא אתמול לא אמרת לי הכי א"ל לאו עלי דידי קא סמכת דעל פה נמי סמוך עלי:,שוב מעשה בנכרי אחד שבא לפני שמאי א"ל גיירני ע"מ שתלמדני כל התורה כולה כשאני עומד על רגל אחת דחפו באמת הבנין שבידו בא לפני הלל גייריה אמר לו דעלך סני לחברך לא תעביד זו היא כל התורה כולה ואידך פירושה הוא זיל גמור.,שוב מעשה בנכרי אחד שהיה עובר אחורי בית המדרש ושמע קול סופר שהיה אומר (שמות כח, ד) ואלה הבגדים אשר יעשו חושן ואפוד אמר הללו למי אמרו לו לכהן גדול אמר אותו נכרי בעצמו אלך ואתגייר בשביל שישימוני כהן גדול בא לפני שמאי אמר ליה גיירני על מנת שתשימני כהן גדול דחפו באמת הבנין שבידו בא לפני הלל גייריה,א"ל כלום מעמידין מלך אלא מי שיודע טכסיסי מלכות לך למוד טכסיסי מלכות הלך וקרא כיון שהגיע (במדבר א, נא) והזר הקרב יומת אמר ליה מקרא זה על מי נאמר א"ל אפי' על דוד מלך ישראל נשא אותו גר קל וחומר בעצמו ומה ישראל שנקראו בנים למקום ומתוך אהבה שאהבם קרא להם (שמות ד, כב) בני בכורי ישראל כתיב עליהם והזר הקרב יומת גר הקל שבא במקלו ובתרמילו על אחת כמה וכמה,בא לפני שמאי א"ל כלום ראוי אני להיות כהן גדול והלא כתיב בתורה והזר הקרב יומת בא לפני הלל א"ל ענוותן הלל ינוחו לך ברכות על ראשך שהקרבתני תחת כנפי השכינה לימים נזדווגו שלשתן למקום אחד אמרו קפדנותו של שמאי בקשה לטורדנו מן העולם ענוותנותו של הלל קרבנו תחת כנפי השכינה:,אמר ר"ל מאי דכתיב (ישעיהו לג, ו) והיה אמונת עתיך חוסן ישועות חכמת ודעת וגו' אמונת זה סדר זרעים עתיך זה סדר מועד חוסן זה סדר נשים ישועות זה סדר נזיקין חכמת זה סדר קדשים ודעת זה סדר טהרות ואפ"ה (ישעיהו לג, ו) יראת ה' היא אוצרו,אמר רבא בשעה שמכניסין אדם לדין אומרים לו נשאת ונתת באמונה קבעת עתים לתורה עסקת בפו"ר צפית לישועה פלפלת בחכמה הבנת דבר מתוך דבר ואפ"ה אי יראת ה' היא אוצרו אין אי לא לא משל לאדם שאמר לשלוחו העלה לי כור חיטין לעלייה הלך והעלה לו א"ל עירבת לי בהן קב חומטון א"ל לאו א"ל מוטב אם לא העליתה,תנא דבי ר"י מערב אדם קב חומטון בכור של תבואה ואינו חושש:,אמר רבה בר רב הונא כל אדם שיש בו תורה ואין בו | 31a. b who wagered with each other /b and b said: Anyone who will go and aggravate Hillel /b to the point that he reprimands him, b will take four-hundred /b i zuz /i . b One of them said: I will aggravate him. That day /b that he chose to bother Hillel b was Shabbat eve, and Hillel was washing /b the hair on b his head. He went and passed the entrance to /b Hillel’s b house /b and in a demeaning manner b said: Who here is Hillel, who here is Hillel? /b Hillel b wrapped himself /b in a dignified garment b and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. /b Hillel b said to him: Ask, my son, ask. /b The man asked him: b Why are the heads of Babylonians oval? /b He was alluding to and attempting to insult Hillel, who was Babylonian. b He said to him: My son, you have asked a significant question. /b The reason is b because they do not have clever midwives. /b They do not know how to shape the child’s head at birth.,That man b went and waited one hour, /b a short while, b returned /b to look for Hillel, b and said: Who here is Hillel, who here is Hillel? /b Again, Hillel b wrapped himself and went out to greet him. /b Hillel b said to him: My son, what do you seek? /b The man b said to him: I have a question to ask. He said to him: Ask, my son, ask. /b The man asked: b Why are the eyes of the residents of Tadmor bleary [ i terutot /i ]? /b Hillel b said to him: My son, you have asked a significant question. /b The reason is b because they live among the sands /b and the sand gets into their eyes.,Once again the man b went, waited one hour, returned, and said: Who here is Hillel, who here is Hillel? /b Again, b he, /b Hillel, b wrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask. /b The man asked: b Why do Africans have wide feet? /b Hillel b said to him: You have asked a significant question. /b The reason is b because they live in marshlands /b and their feet widened to enable them to walk through those swampy areas.,That man b said to him: I have many /b more b questions to ask, but I am afraid lest you get angry. /b Hillel b wrapped himself and sat before him, /b and b he said to him: All of /b the b questions that you have to ask, ask /b them. The man got angry and b said to him: Are you Hillel whom they call /b the b i Nasi /i of Israel? He said to him: Yes. He said to him: If /b it b is you, /b then b may there not be many like you in Israel. /b Hillel b said to him: My son, for what /b reason do you say this? The man b said to him: Because I lost four hundred i zuz /i because of you. /b Hillel b said to him: Be vigilant of your spirit /b and avoid situations of this sort. b Hillel is worthy of having you lose four hundred i zuz /i and /b another b four hundred i zuz /i on his account, and Hillel will not get upset. /b , b The Sages taught: /b There was b an incident involving one gentile who came before Shammai. /b The gentile b said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. /b The gentile b said to him: /b With regard to b the Written /b Torah, b I believe you, but /b with regard to b the Oral /b Torah, b I do not believe you. Convert me on condition that you will teach me /b only the b Written Torah. /b Shammai b scolded him and cast him out with reprimand. /b The same gentile b came before Hillel, /b who b converted him /b and began teaching him Torah. b On the first day, he /b showed him the letters of the alphabet and b said to him: i Alef /i , i bet /i , i gimmel /i , i dalet /i . The next day he reversed /b the order of the letters and told him that an i alef /i is a i tav /i and so on. The convert b said to him: But yesterday you did not tell me that. /b Hillel b said to him: /b You see that it is impossible to learn what is written without relying on an oral tradition. b Didn’t you rely on me? /b Therefore, you should b also rely on me /b with regard to the matter b of the Oral /b Torah, and accept the interpretations that it contains.,There was b another incident involving one gentile who came before Shammai /b and b said to /b Shammai: b Convert me on condition that you teach me the entire Torah while I am standing on one foot. /b Shammai b pushed him /b away b with the builder’s cubit in his hand. /b This was a common measuring stick and Shammai was a builder by trade. The same gentile b came before Hillel. He converted him /b and b said to him: /b That b which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study. /b ,There was b another incident involving one gentile who was passing behind the study hall /b and b heard the voice of a teacher who was /b teaching Torah to his students and b saying /b the verse: b “And these are the garments which they shall make: A breastplate, and an i efod, /i /b and a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). b The gentile said: These /b garments, b for whom are they /b designated? The students b said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammai /b and b said to him: Convert me on condition that you install me /b as High Priest. Shammai b pushed him with the builder’s cubit in his hand. He came before Hillel; he converted him. /b ,Hillel b said to him, /b to the convert: b Is it not /b the way of the world that b only one who knows the protocols [ i takhsisei /i ] /b of royalty b is appointed king? Go /b and b learn the royal protocols /b by engaging in Torah study. b He went and read /b the Bible. b When he reached /b the verse which says: b “And the common man that draws near shall be put to death” /b (Numbers 1:51), the convert b said to /b Hillel: b With regard to whom is the verse speaking? /b Hillel b said to him: Even with regard to David, king of Israel. The convert reasoned an i a fortiori /i inference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn” /b (Exodus 4:22), and nevertheless b it is written about them: And the common man that draws near shall be put to death; a mere convert who came /b without merit, b with /b nothing more than b his staff and traveling bag, all the more so /b that this applies to him, as well.,The convert b came before Shammai /b and b told him /b that he retracts his demand to appoint him High Priest, saying: b Am I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hillel /b and b said to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence. /b The Gemara relates: b Eventually, the three /b converts b gathered together /b in b one place, /b and b they said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence. /b ,The Gemara continues discussing the conduct of the Sages, citing that b Reish Lakish said: What /b is the meaning of b that which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge, /b the fear of the Lord is his treasure” (Isaiah 33:6)? b Faith; that is the order of i Zera /i ’ i im /i , Seeds, /b in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). b Your times; that is the order of i Moed /i , Festival, /b which deals with the various occasions and Festivals that occur throughout the year. b Strength; that is the order of i Nashim /i , Women. Salvations; that is the order of i Nezikin /i , Damages, /b as one who is being pursued is rescued from the hands of his pursuer. b Wisdom; that is the order of i Kodashim /i , Consecrated Items. And knowledge; that is the order of i Teharot /i , Purity, /b which is particularly difficult to master. b And even /b if a person studies and masters all of these, b “the fear of the Lord is his treasure,” /b it is preeminent.,With regard to the same verse, b Rava said: /b After departing from this world, b when a person is brought to judgment /b for the life he lived in this world, b they say to him /b in the order of that verse: Did b you conduct business faithfully? /b Did b you designate times for Torah /b study? Did b you engage in procreation? Did you await salvation? Did you engage /b in the dialectics of b wisdom /b or understand b one matter from another? And, nevertheless, /b beyond all these, b if the fear of the Lord is his treasure, yes, /b he is worthy, and b if not, no, /b none of these accomplishments have any value. There is b a parable /b that illustrates this. b A person who said to his emissary: Bring a i kor /i of wheat up to the attic for me /b to store there. The messenger b went and brought it up for him. He said to the emissary: /b Did b you mix a i kav /i of i ḥomton /i , /b a preservative to keep away worms, b into it for me? He said to him: No. He said to him: /b If so, it would have been b preferable had you not brought it up. /b of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.,On a related note, the Gemara cites a i halakha /i that was b taught /b in b the school /b of b Rabbi Yishmael: A person /b who sells wheat b may, /b i ab initio /i , b mix a i kav /i of i ḥomton /i into a i kor /i of grain and need not be concerned /b that by selling it all at the price of grain he will be guilty of theft, as the i kav /i of i ḥomton /i is essential for the preservation of the wheat., b Rabba bar Rav Huna said: Any person who has Torah in him but does not have /b |
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21. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98| 21a. תרי ירחי חסירי קלא אית להו,לוי אקלע לבבל בחדסר בתשרי אמר בסים תבשילא דבבלאי ביומא רבה דמערבא אמרי ליה אסהיד אמר להו לא שמעתי מפי ב"ד מקודש,מכריז ר' יוחנן כל היכא דמטו שלוחי ניסן ולא מטו שלוחי תשרי ליעבדו תרי יומי גזירה ניסן אטו תשרי,רבי אייבו בר נגרי ור' חייא בר אבא איקלעו לההוא אתרא דהוה מטו שלוחי ניסן ולא מטו שלוחי תשרי ועבדי חד יומא ולא אמרו להו ולא מידי שמע רבי יוחנן ואיקפד אמר להו לאו אמרי לכו היכא דמטו שלוחי ניסן ולא מטו שלוחי תשרי ליעבדו תרי יומי גזירה ניסן אטו תשרי,רבא הוה רגיל דהוה יתיב בתעניתא תרי יומי זימנא חדא אשתכח כוותיה,ר"נ יתיב בתעניתא כוליה יומי דכיפורי לאורתא אתא ההוא גברא א"ל למחר יומא רבה במערבא,א"ל מהיכא את א"ל מדמהריא א"ל דם תהא אחריתו קרי עליה (איכה ד, יט) קלים היו רודפינו,שלח ליה רב הונא בר אבין לרבא כד חזית דמשכה תקופת טבת עד שיתסר בניסן עברה לההיא שתא ולא תחוש לה דכתיב (דברים טז, א) שמור את חדש האביב שמור אביב של תקופה שיהא בחדש ניסן,אמר להו רב נחמן להנהו נחותי ימא אתון דלא ידעיתו בקביעא דירחא כי חזיתו סיהרא דמשלים ליומא בעירו חמירא,אימת משלים בחמיסר והא אנן מארביסר מבערינן לדידהו דמגלו להו עלמא מארביסר משלים: | 21a. The Gemara answers: It is a rare occurrence that b two /b consecutive b months are made short, /b and this b would generate publicity, /b so that everyone would know about it.,§ It was related that b Levi /b once b arrived in Babylonia on /b what was observed there as b the eleventh of Tishrei. He said: How tasty is the dish of the Babylonians on the great day /b of Yom Kippur, as they are observing Yom Kippur b in the West, /b Eretz Yisrael. The month of Elul had been declared full in Eretz Yisrael, and according to the calendar there, it was only the tenth of Tishrei. b They said to him: Testify /b that today is Yom Kippur and we shall observe it. b He said to them: I /b myself b did not hear the court /b proclaim: b It is sanctified. /b Although I know that the month had been declared full, since I did not personally hear the proclamation, I cannot offer direct testimony such that you should change your calculations.,It was further related that b Rabbi Yoḥa /b used to b proclaim: Anywhere that can be reached /b by the b messengers /b who go out b in Nisan /b in time to inform the people when to observe Passover, b but cannot be reached by the messengers /b sent out b in Tishrei, let them /b also b observe /b the festival of Passover b for two days. /b The messengers did not travel on Rosh HaShana or Yom Kippur, and therefore they could travel three days further in Nisan than in Tishrei. The Sages instituted that two days must be observed in b Nisan as /b a rabbinic b decree due to Tishrei, /b for if they observe Passover for only one day, they will come to observe i Sukkot /i for one day as well, and this they are not permitted to do.,It was reported that b Rabbi Aivu bar Naggarei and Rabbi Ḥiyya bar Abba, /b two disciples of Rabbi Yoḥa, once b arrived in a certain place that could be reached by the messengers /b who go out b in Nisan, but could not be reached by the messengers /b who go out b in Tishrei. And /b they saw that the locals b observed /b only b one day /b of Passover. b They said nothing to them /b to correct their practice. b Rabbi Yoḥa heard /b this b and he became angry /b with Rabbi Aivu and Rabbi Ḥiyya, for they had failed to rebuke the people who were acting contrary to Rabbi Yoḥa’s explicit ruling. b He said to them: Did I not say to you /b that b anywhere that can be reached by the messengers /b sent out b in Nisan but not by those /b sent out b in Tishrei must observe two days /b of Passover, for the Sages instituted a rabbinic b decree in Nisan due to Tishrei? /b ,§ The Gemara relates that b Rava would regularly sit in /b observance of b the fast /b of Yom Kippur b for two days, /b in case Elul had been declared a thirty-day month and Yom Kippur should be observed on what was observed in Babylonia as the eleventh of Tishrei. b It once happened in accordance with his /b opinion. Elul had been declared a thirty-day month, and he was the only one who observed Yom Kippur on the correct day.,It was related that b Rav Naḥman had /b once b fasted the entire /b day of b Yom Kippur /b as usual. b In the evening, /b toward the end of his fast, b a certain man came /b and b said to him: Tomorrow is the great day, /b Yom Kippur, b in the West, /b Eretz Yisrael, and it is therefore necessary to fast tomorrow., b Rav Naḥman said to him: From where do you /b come? b He said to him: From /b a place called b Damihareya. He said to him, /b playing on the name of his place: b Blood will be his end, /b meaning Rav Naḥman’s own end. Due to this information, Rav Naḥman would have to fast two successive days, and thereby suffer greatly, as if his blood were being shed. b He read /b the verse b about him: “Our pursuers were swifter /b than vultures in the sky” (Lamentations 4:19), for had this messenger arrived just a little bit later, they would have eaten and drunk in the meantime.,§ b Rav Huna bar Avin sent /b this instruction b to Rava: When you see that, /b according to your calculations, b the season of Tevet, /b i.e., winter, will b extend to the sixteenth of Nisan, /b and the spring equinox will occur after the sixteenth of Nisan, b add /b an extra month b to that year, /b making it a leap year. b And do not worry /b about finding an additional reason to justify making it a leap year, b as it is written: “Observe the month of spring” /b (Deuteronomy 16:1). That is to say, b see to it that the spring of the season, /b i.e., the spring equinox, b is in the new part of Nisan, /b i.e., the first half, before Passover.,It was related that b Rav Naḥman said to those setting out to sea /b before Nisan: Since b you will not know the determination of the /b first day of the new b month, /b this is what you should do: b When you see that the moon sets at daybreak, /b i.e., that it is visible all night from sundown to sunrise, know that it is the middle of the month of Nisan and b burn /b your b leaven. /b ,The Gemara asks: b When does /b the moon b set /b at daybreak? b On the fifteenth /b of the month. b But on the fourteenth /b of Nisan b we burn /b leaven. The Gemara answers: b For /b those out at sea, b to whom the world is revealed, /b to whom the horizon is wide open and clearly visible, the moon b completes /b its course at sunrise already b on the fourteenth /b of the month. They can therefore rely on this sign to establish the date of Passover and the time for burning leaven. |
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22. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98| 52b. והא מתניתין דגזל דידה וקאמר רב אינה מקודשת לא קשיא הא דשדיך הא דלא שדיך,ההיא איתתא דהוה קא משיא כרעא במשיכלא דמיא אתא ההוא גברא חטף זוזי מחבריה ושדא לה אמר לה מיקדשת לי אתא ההוא גברא לקמיה דרבא אמר לית דחש להא דר' שמעון דאמר סתם גזילה יאוש בעלים הוי,ההוא אריסא דקדיש במוזא דשמכי אתא לקמיה דרבא אמר ליה מאן אחלך והני מילי במוזא אבל כישא מצי אמר ליה אנא שקלי כישא שקיל את כישא כישא כי כישא,ההוא סרסיא דקדיש בפרומא דשיכרא אתא מריה דשיכרא אשכחיה אמר ליה אמאי לא תיתיב מהאי חריפא אתא לקמיה דרבא אמר לא אמרו כלך אצל יפות אלא לענין תרומה בלבד,דתניא כיצד אמרו תורם שלא מדעת תרומתו תרומה הרי שירד לתוך שדה חבירו וליקט ותרם שלא ברשות אם חושש משום גזל אין תרומתו תרומה ואם לאו תרומתו תרומה,ומנין היה יודע אם חושש משום גזל אם לאו הרי שבא בעל הבית ומצאו ואמר לו כלך אצל יפות אם נמצאו יפות מהם תרומתו תרומה ואם לאו אין תרומתו תרומה היו הבעלים מלקטים ומוסיפים בין כך ובין כך תרומתו תרומה,אבל הכא משום כיסופא הוא דעבד ואינה מקודשת, big strongמתני׳ /strong /big המקדש בחלקו בין קדשי קדשים בין קדשים קלים אינה מקודשת במעשר שני בין שוגג בין מזיד לא קידש דברי רבי מאיר רבי יהודה אומר בשוגג לא קידש במזיד קידש,ובהקדש במזיד קידש ובשוגג לא קידש דברי ר' מאיר רבי יהודה אומר בשוגג קידש במזיד לא קידש, big strongגמ׳ /strong /big נימא מתניתין דלא כרבי יוסי הגלילי דתניא (ויקרא ה, כא) ומעלה מעל בה' לרבות קדשים קלים שהן ממונו דברי ר' יוסי הגלילי,אפי' תימא ר' יוסי הגלילי כי קאמר ר' יוסי הגלילי מחיים אבל לאחר שחיטה לא מאי טעמא כי קא זכו משלחן גבוה קא זכו,דיקא נמי דקתני המקדש בחלקו בין קדשי קדשים ובין קדשים קלים לא קידש ש"מ,תנו רבנן לאחר פטירתו של ר' מאיר אמר להם רבי יהודה לתלמידיו אל יכנסו תלמידי רבי מאיר לכאן מפני שקנתרנים הם ולא ללמוד תורה הם באים אלא לקפחני בהלכות הם באים דחק סומכוס ונכנס אמר להם כך שנה לי ר' מאיר המקדש בחלקו בין קדשי קדשים ובין קדשים קלים לא קידש,כעס ר' יהודה עליהם אמר להם לא כך אמרתי לכם אל יכנסו מתלמידי ר"מ לכאן מפני שקנתרנים הם ולא ללמוד תורה הם באים אלא לקפחני בהלכות הם באים וכי אשה בעזרה מנין,אמר ר' יוסי יאמרו מאיר שכב יהודה כעס יוסי שתק דברי תורה מה תהא עליה וכי אין אדם עשוי לקבל קידושין לבתו בעזרה ואין אשה עשויה לעשות לה שליח לקבל קידושיה בעזרה ועוד דחקה ונכנסה מאי,תניא ר' יהודה אומר מקודשת ר' יוסי אומר אינה מקודשת אמר ר' יוחנן שניהם מקרא אחד דרשו (במדבר יח, ט) וזה יהיה לך מקדש הקדשים מן האש ר' יהודה סבר לך ולכל צרכיך ור' יוסי סבר כאש מה אש לאכילה אף הוא נמי לאכילה,אמר ר' יוחנן | 52b. The Gemara questions this analysis: b But /b doesn’t b the mishna /b deal b with /b a case where the b stolen item /b is b hers, and /b yet b Rav says she is not betrothed. /b The Gemara answers: This is b not difficult; this /b case, in the i baraita /i , is referring to a situation b where he had arranged /b to betroth her beforehand, which indicates that she has released him from his obligation to return it, but b that /b case, in the mishna, is referring to a situation b where he had not arranged /b his marriage with her, so it is stolen property and she is not betrothed.,The Gemara relates: There was b a certain woman who was washing her feet in a vessel of water. A certain man came /b along, b grabbed /b a few b dinars from another /b person, b and threw /b them b to her, /b and b said to her: You are betrothed to me. That man /b subsequently b came before Rava, /b to inquire as to the status of the woman. Rava b said: There is not /b anyone b who is concerned for this /b opinion b of Rabbi Shimon, who said: /b In b an ordinary /b case of b robbery /b the b owner has despaired /b of recovering the stolen item, and it belongs to the robber. Rather, the assumption is that the owner has not despaired of recovering the stolen item. In this case, since the stolen dinars do not belong to the man, his betrothal is of no effect.,The Gemara relates another incident: The was b a certain sharecropper who betrothed /b a woman b with a handful [ i bemoza /i ] of onions [ i deshamkhei /i ] /b taken from the field where he worked. b He came before Rava /b to ask about the status of the woman. Rava b said to him: Who relinquished /b these onions b to you? /b Since the owner did not allow you to take them, they are stolen property, and the woman is not betrothed. The Gemara comments: b And this matter applies /b only b to a handful, but /b if he took b a bundle /b of onions and betrothed a woman with them, the sharecropper b can say to /b the owner: b I took a bundle, you take a bundle; one bundle for /b another b bundle. /b Since in any case they divide the crop between them, it is not considered theft.,The Gemara relates another incident: There was b a certain brewer [ i sarseya /i ] /b who was making date beer for someone, b who betrothed /b a woman b with sediment [ i bifruma /i ] from the beer. The owner of the beer came /b and b found him. /b The owner b said to him: Why don’t you give /b her the betrothal b from this, /b the b sharp /b sediments that are of better quality than the kind you chose? The brewer b came before Rava /b to ask whether the owner’s comment indicated that he had relinquished his rights to the sediment, which would mean the woman is betrothed. Rava b said /b to him: The Sages b said /b that if the owner discovers that someone has taken something of his without permission and says: b Go to /b and take b the /b item of b better /b quality, that it is a sign he agrees with the man’s action b only with regard to i teruma /i alone, /b and you did not have the right to use the sediment.,The Gemara explains the previous statement: b As it is taught /b in a i baraita /i ( i Tosefta /i , i Terumot /i 1:5): b When did they say /b that in the case where b one separates i teruma /i without /b the owner’s b consent, his i teruma /i is /b considered b i teruma /i ? /b The i baraita /i clarifies: In a case where b there was /b someone b who entered another’s field and gathered /b produce from it, b and separated i teruma /i without /b the owner’s b permission, if /b the owner is b concerned about /b his actions and view it b as robbery, his i teruma /i is not i teruma /i , but if /b he is b not /b concerned, b his i teruma /i is i teruma /i . /b ,The i baraita /i continues: b And from where would /b the gatherer b know whether /b he should be b concerned /b that the owner objects and views it b as robbery or not? /b If b the owner came and found him /b separating i teruma /i b and said to him: Go to /b take b the /b produce of b better /b quality and separate i teruma /i from that, then b if /b produce of b better /b quality b than /b the produce he had separated b is found, his i teruma /i is /b considered b i teruma /i , /b since the owner is assumed to have been sincere and pleased that the other has separated i teruma /i from his produce. b But if not, his i teruma /i is not i teruma /i , /b as it may be assumed that the owner was angry at him and was speaking sarcastically. The i baraita /i adds: If b the owners were gathering and adding /b to the i teruma /i he had separated, indicating that they agree to his act of separation, b either way, /b whether or not better-quality produce was found, b his i teruma /i is /b considered b i teruma /i . /b ,Rava concludes the explanation of his ruling: This i halakha /i applies only to i teruma /i , which is a mitzva that the owner must in any case perform. b But here, /b in the case of the brewer who betrothed a woman with sediment from the beer, the owner b acts because of embarrassment, /b and while he does not feel comfortable protesting, he did not in fact relinquish his rights to the sediment, b and she is not betrothed. /b , strong MISHNA: /strong With regard to a priest b who betroths /b a woman b with his portion /b of offerings, b whether /b he did so with b offerings of the most sacred order /b or b whether /b he did so with b offerings of lesser sanctity, she is not betrothed. /b One who betroths a woman b with second tithe, whether unwittingly /b or b intentionally, has not betrothed /b her; this is b the statement of Rabbi Meir. Rabbi Yehuda says: /b If he did so b unwittingly he has not betrothed /b her, but if he did so b intentionally he has betrothed /b her., b And /b with regard to one who betroths a woman b with consecrated /b property belonging to the Temple treasury, if he does so b intentionally he has betrothed /b her, b and /b if he does so b unwittingly he has not betrothed /b her; this is b the statement of Rabbi Meir. Rabbi Yehuda says /b the opposite: If he does so b unwittingly he has betrothed /b her, but if he does so b intentionally he has not betrothed /b her., strong GEMARA: /strong The Gemara suggests: b Shall we say /b that b the mishna is not in accordance with /b the opinion of b Rabbi Yosei HaGelili? As it is taught /b in a i baraita /i that the verse states with regard to the obligation to bring an offering for taking a false oath concerning unlawful possession of the property of another: “If any one sin, b and he commits a trespass against the Lord, /b and deal falsely with his neighbor in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbor” (Leviticus 5:21). As the verse is discussing property belonging to another, the phrase “a trespass against the Lord” serves b to include /b in the obligation of an offering a false oath with regard to possession of b offerings of lesser sanctity /b of another person, b which are the property /b of the owner; this is b the statement of Rabbi Yosei HaGelili. /b According to Rabbi Yosei HaGelili, the portion of an offering of lesser sanctity that the priest receives belongs to him, so he should be able to betroth a woman with it.,The Gemara rejects this: b You /b can b even say /b that the mishna is in accordance with the opinion of b Rabbi Yosei HaGelili, as Rabbi Yosei HaGelili says /b that an offering of lesser sanctity belongs to its owner only b while /b the animal is still b alive, but after /b its b slaughter /b it does b not /b belong to the priest who receives portions from it. b What is the reason /b for this? b When /b the priests b receive /b their portion after the animal has been slaughtered b they receive /b their portion b from the table of the Most High, /b and do not own the portion itself.,The Gemara adds: The language of the mishna b is also precise, as it teaches: /b With regard to a priest b who betroths /b a woman b with his portion /b of offerings, b whether /b he did so with b offerings of the most sacred order or whether /b he used b offerings of lesser sanctity, has not betrothed /b her. The mishna does not speak of a priest who betroths a woman with a living offering of lesser sanctity but of one who betroths with the portion of the slaughtered animal he has received. The Gemara concludes: b Learn from it /b that it is only in this case that she is not betrothed., b The Sages taught: After the death of Rabbi Meir, Rabbi Yehuda said to his students: Do not let the students of Rabbi Meir enter here /b into our house of study, b because they are vexatious [ i kanteranim /i ]. And they do not come to study Torah, /b but b rather they come to overwhelm me with i halakhot /i . Sumakhos, /b a student of Rabbi Meir, b pushed and entered /b anyway. b He said to them: This /b is what b Rabbi Meir taught me: /b With regard to a priest b who betroths /b a woman b with his portion /b of the offerings, b whether /b he did so with b offerings of the most sacred order or whether /b he used b offerings of lesser sanctity, he has not betrothed /b her.,Upon hearing this, b Rabbi Yehuda became angry with /b his students. b He said to them: Didn’t I say this to you: Do not let the students of Rabbi Meir enter here /b into our house of study, b because they are vexatious? And they do not come to study Torah, /b but b rather they come to overwhelm me with i halakhot /i . /b Rabbi Yehuda explained his objection to the statement of Rabbi Meir: This i halakha /i is not relevant, b as from where /b would b a woman /b appear b in the /b Temple b courtyard? /b Women may not enter the area of the Temple courtyard where the priests eat the offerings of the most sacred order, so there is no reason to address an impossible scenario., b Rabbi Yosei, /b who was present, b said: They will say: Meir died, Yehuda grew angry, /b and b Yosei remained silent; what will become of the words of Torah? /b He said: In fact, this i halakha /i is relevant; b but isn’t it common /b for b a man to accept betrothal for his daughter in the /b Temple b courtyard? /b There is no need to give the betrothal item directly to the woman; it can be given to her father. b And /b additionally, b isn’t it common /b for b a woman to designate an agent for herself to accept her betrothal in the courtyard? And furthermore: What /b would be the i halakha /i if the woman b pushed and entered? /b Since it is possible for her to do so, the i halakha /i in such a case must be determined., b It is taught /b in a i baraita /i that the Sages discussed the issue of a priest who betroths a woman with his portion of offerings of the most sacred order: b Rabbi Yehuda says she is betrothed, /b and b Rabbi Yosei says she is not betrothed. Rabbi Yoḥa says: Both of them derived /b their opinions from b one verse, /b which states that the priests have a right to a portion of offerings of the most sacred order, but they explained it in different ways. The verse states: b “This shall be yours of the most holy things, reserved from the fire” /b (Numbers 18:9). b Rabbi Yehuda holds /b that the term b “yours” /b indicates that the portion the priest receives is intended for you, i.e., a priest, b and for all your needs, /b including betrothing a woman. b And Rabbi Yosei holds /b that the verse compares the priest’s portion b to the fire /b on the altar: b Just as /b the portion burned on the b fire /b is b for /b the fire’s b consumption, so too, /b the priest’s portion b is also for consumption /b alone, and not for any other purpose., b Rabbi Yoḥa says: /b |
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23. Babylonian Talmud, Nazir, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98| 49b. על כל לאפוקי רחוקים מת לאפוקי קרובים נפשות לאפוקי רביעית דם שיצא משני מתים שמטמא באהל שנאמר על כל נפשות מת לא יבא:, big strongמתני׳ /strong /big על אלו טומאות הנזיר מגלח על המת ועל כזית מן המת ועל כזית נצל ועל מלא תרווד רקב על השדרה ועל הגולגולת ועל אבר מן המת ועל אבר מן החי שיש עליו בשר כראוי ועל חצי קב עצמות ועל חצי לוג דם,ועל מגען ועל משאן ועל אהילן ועל עצם כשעורה על מגעו ועל משאו,על אלו הנזיר מגלח ומזה בשלישי ובשביעי וסותר את הקודמין ואינו מתחיל למנות אלא עד שיטהר ומביא את קרבנותיו:, big strongגמ׳ /strong /big תנו רבנן אחר פטירתו של רבי מאיר אמר להן רבי יהודה לתלמידיו אל יכנסו תלמידי רבי מאיר לכאן מפני שקנתרנין הן ולא ללמוד תורה הן באין אלא לקפחני בהלכות הן באין דחק סומכוס ונכנס,אמר להם כך שנה לי רבי מאיר על אלו טומאות הנזיר מגלח על המת ועל כזית מן המת כעס רבי יהודה ואמר להן לא כך אמרתי לכם אל יכנסו תלמידי רבי מאיר לכאן מפני שקנתרנין הן על כזית מן המת מגלח על המת לא כ"ש | 49b. b “In to any” /b served b to exclude /b contracting impurity to bury b distant /b people, for whom a High Priest may not become impure; b “dead” /b comes b to exclude relatives; “bodies” /b comes b to exclude a quarter- /b i log /i b of blood that emerges from two corpses, for it renders /b people and objects b impure in a tent, as it is stated: “Neither shall he go in to any dead bodies” /b (Leviticus 21:11). The plural “bodies” teaches that the blood of two people combines to form the minimum quantity for ritual impurity., strong MISHNA: /strong b A nazirite shaves for /b having become impure from b these /b following sources of b ritual impurity: For /b having become impure with impurity imparted by b a corpse; and for /b impurity imparted by b an olive-bulk of a corpse; and for /b impurity imparted by b an olive-bulk of fluid [ i netzel /i ] /b from a corpse; b and for /b impurity imparted by b a full ladle [ i tarvad /i ] of dust /b from a corpse; and b for /b impurity imparted by b the spine; and for /b impurity imparted by b the skull; and for /b impurity imparted by b a limb from a corpse or for /b impurity imparted by b a limb /b severed b from a living /b person, b upon /b either of b which there is a fitting /b quantity of b flesh; and for /b impurity imparted by b a half- i kav /i of bones /b from a corpse; b and for /b impurity imparted by b a half- i log /i /b of b blood. /b , b And /b a nazirite shaves in each of these cases for becoming impure b by coming into contact with them; and for /b becoming impure by b carrying them; and for /b becoming impure by b their tent, /b i.e., if he was positioned like a tent over them, or if he entered a tent that contains them, or if they served as a tent over him. b And /b as b for a bone that is a barley-grain-bulk, /b he shaves b for /b becoming impure by b coming into contact with it and by carrying it. /b However, he is not rendered impure with the impurity imparted in a tent, i.e., by being under the same roof as the bone., b For /b all of b these /b occurrences, b a nazirite shaves, and /b a priest b sprinkles /b the ashes of the red heifer on him b on the third and on the seventh /b days to purify him from the impurity imparted by a corpse. b And he negates /b all b the previous /b days he counted toward his naziriteship, b and he begins counting /b his term of naziriteship again b only after he becomes pure and brings his offerings. /b , strong GEMARA: /strong b The Sages taught: After Rabbi Meir’s death, Rabbi Yehuda said to his students: Do not let the students of Rabbi Meir enter here, /b into the house of study, b because they are vexatious and they do not come to study Torah, but they come to overwhelm me with /b their b i halakhot /i . /b Nevertheless, b Sumakhos, /b a student of Rabbi Meir, b forced his way and entered /b the house of study.,When they reached the topic of the mishna, Sumakhos b said to them: Rabbi Meir taught me like this: A nazirite shaves for /b becoming impure from b these /b following sources of b ritual impurity: For /b impurity imparted by b a corpse and for /b impurity imparted by b an olive-bulk from a corpse. Rabbi Yehuda grew angry and said to /b his disciples: b Didn’t I say to you like this: Do not let the students of Rabbi Meir enter here because they are vexatious? /b He explained his annoyance. The clause: For a corpse, is unnecessary, as, if a nazirite b must shave for /b impurity imparted by b an olive-bulk from a corpse, /b is it b not all the more so /b that he must shave b for /b impurity imparted by an entire b corpse? /b |
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24. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98| 16b. אף דברי תורה בסתר,יצא רבי חייא ושנה לשני בני אחיו בשוק לרב ולרבה בר בר חנה שמע ר' איקפד אתא ר' חייא לאיתחזויי ליה א"ל עייא מי קורא לך בחוץ ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה תלתין יומין,ביום תלתין שלח ליה תא הדר שלח ליה דלא ליתי,מעיקרא מאי סבר ולבסוף מאי סבר מעיקרא סבר מקצת היום ככולו ולבסוף סבר לא אמרינן מקצת היום ככולו,לסוף אתא א"ל אמאי אתית א"ל דשלח לי מר דליתי והא שלחי לך דלא תיתי א"ל זה ראיתי וזה לא ראיתי קרי עליה (משלי טז, ז) ברצות ה' דרכי איש גם אויביו ישלים אתו,מ"ט עבד מר הכי א"ל דכתיב (משלי א, כ) חכמות בחוץ תרונה א"ל אם קרית לא שנית ואם שנית לא שילשת ואם שילשת לא פירשו לך,חכמות בחוץ תרונה כדרבא דאמר רבא כל העוסק בתורה מבפנים תורתו מכרזת עליו מבחוץ,והא כתיב (ישעיהו מח, טז) לא מראש בסתר דברתי ההוא ביומי דכלה,ור' חייא האי חמוקי ירכיך מאי עביד לה מוקי לה בצדקה ובגמילות חסדים,אלמא נזיפה דידהו תלתין יומין נזיפת נשיא שאני,ונזיפה דידן כמה הוי חד יומא כי הא דשמואל ומר עוקבא כי הוו יתבי גרס שמעתא הוה יתיב מר עוקבא קמיה דשמואל ברחוק ד' אמות וכי הוו יתבי בדינא הוה יתיב שמואל קמיה דמר עוקבא ברחוק ד' אמות והוו חייקי ליה דוכתא למר עוקבא בציפתא ויתיב עילויה כי היכי דלישתמען מיליה,כל יומא הוה מלוי ליה מר עוקבא לשמואל עד אושפיזיה יומא חד איטריד בדיניה הוה אזיל שמואל בתריה כי מטא לביתיה א"ל לא נגה לך לישרי לי מר בתיגריה ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה חד יומא,ההיא איתתא דהוות יתבה בשבילא הוות פשטה כרעה וקא מניפה חושלאי והוה חליף ואזיל צורבא מרבנן ולא איכנעה מקמיה אמר כמה חציפא ההיא איתתא אתאי לקמיה דר"נ אמר לה מי שמעת שמתא מפומיה אמרה ליה לא אמר לה זילי נהוגי נזיפותא חד יומא בנפשיך,זוטרא בר טוביה הוה קפסיק סידרא קמיה דרב יהודה כי מטא להאי פסוקא (שמואל ב כג, א) ואלה דברי דוד האחרונים א"ל אחרונים מכלל דאיכא ראשונים ראשונים מאי נינהו,שתיק ולא אמר ליה ולא מידי הדר א"ל אחרונים מכלל דאיכא ראשונים ראשונים מאי היא א"ל מאי דעתך דלא ידע פירושא דהאי קרא לאו גברא רבה הוא ידע דנקט מילתא בדעתיה נהג נזיפותא בנפשיה חד יומא,ודאתן עלה מיהא אחרונים מכלל דאיכא ראשונים ראשונים מאי היא (שמואל ב כב, א) וידבר דוד לה' את דברי השירה הזאת ביום הציל ה' אותו מכף כל אויביו ומכף שאול,אמר לו הקב"ה לדוד דוד שירה אתה אומר על מפלתו של שאול אלמלי אתה שאול והוא דוד איבדתי כמה דוד מפניו,היינו דכתיב (תהלים ז, א) שגיון לדוד אשר שר לה' על דברי כוש בן ימיני וכי כוש שמו והלא שאול שמו אלא מה כושי משונה בעורו אף שאול משונה במעשיו,כיוצא בדבר אתה אומר (במדבר יב, א) על אודות האשה הכושית אשר לקח וכי כושית שמה והלא ציפורה שמה אלא מה כושית משונה בעורה אף ציפורה משונה במעשיה כיוצא בדבר אתה אומר (ירמיהו לח, ז) וישמע עבד מלך הכושי וכי כושי שמו והלא צדקיה שמו אלא מה כושי משונה בעורו אף צדקיה משונה במעשיו,כיוצא בדבר אתה אומר (עמוס ט, ז) הלא כבני כושיים אתם לי (בית) ישראל וכי כושיים שמן והלא ישראל שמן אלא מה כושי משונה בעורו אף ישראל משונין במעשיהן מכל האומות,א"ר שמואל בר נחמני א"ר יונתן מאי דכתיב (שמואל ב כג, א) נאם דוד בן ישי ונאם הגבר הוקם על נאם דוד בן ישי שהקים עולה של תשובה,(שמואל ב כג, ג) אמר אלהי ישראל לי דבר צור ישראל מושל באדם צדיק מושל יראת אלהים מאי קאמר א"ר אבהו ה"ק אמר אלהי ישראל לי דבר צור ישראל אני מושל באדם מי מושל בי צדיק שאני גוזר גזרה ומבטלה,(שמואל ב כג, ח) אלה שמות הגבורים אשר לדוד יושב בשבת וגו' מאי קאמר א"ר אבהו ה"ק ואלה שמות גבורותיו של דוד,יושב בשבת בשעה שהיה יושב בישיבה לא היה יושב על גבי כרים וכסתות אלא על גבי קרקע דכל כמה דהוה רביה עירא היאירי קיים הוה מתני להו לרבנן על גבי כרים וכסתות כי נח נפשיה הוה מתני דוד לרבנן והוה יתיב על גבי קרקע אמרו ליה ליתיב מר אכרים וכסתות לא קביל עליה,תחכמוני אמר רב אמר לו הקב"ה הואיל והשפלת עצמך תהא כמוני שאני גוזר גזרה ואתה מבטלה,ראש השלישים תהא ראש לשלשת אבות הוא עדינו העצני כשהיה יושב ועוסק בתורה היה מעדן עצמו כתולעת ובשעה שיוצא למלחמה היה מקשה עצמו כעץ,על שמונה מאות חלל בפעם אחת שהיה זורק חץ ומפיל שמונה מאות חלל בפעם אחת והיה מתאנח על מאתים דכתיב (דברים לב, ל) איכה ירדף אחד אלף,יצתה בת קול ואמרה (מלכים א טו, ה) רק בדבר אוריה החתי,אמר רבי תנחום בריה דרבי חייא איש כפר עכו אמר רבי יעקב בר אחא אמר ר' שמלאי ואמרי לה אמר ר' תנחום אמר רב הונא ואמרי לה אמר רב הונא לחודיה | 16b. b so too, the words of Torah, /b which are “the work of the hands of an artist,” i.e., God, must remain b hidden /b in the study hall.,Despite Rabbi Yehuda HaNasi’s decree, b Rabbi Ḥiyya went out and taught his two nephews, Rav and Rabba bar bar Ḥana, in the marketplace. Rabbi /b Yehuda HaNasi b heard /b what he had done and b became angry /b with him. When b Rabbi Ḥiyya came /b at some later date b to visit him, /b Rabbi Yehuda HaNasi mockingly b said to him: Iyya, who is calling you outside? /b By asking this question Rabbi Yehuda HaNasi was intimating that Rabbi Ḥiyya should leave his house. Rabbi Ḥiyya b understood that /b Rabbi Yehuda HaNasi b had taken the matter to heart /b and was insulted, and so b he conducted /b himself as if he had been b admonished, /b as a self-imposed punishment, b for thirty days. /b , b On the thirtieth day, /b Rabbi Yehuda HaNasi b sent him /b a message, saying: b Come /b and visit me. However, b he later /b reversed his opinion and b sent him /b another message, telling him b not to come. /b ,The Gemara asks: b At the outset what did he hold, and ultimately what did he hold? Initially, /b Rabbi Yehuda HaNasi b held that /b the legal status of b part of the day is like /b that b of an entire /b day, and since the thirtieth day already begun, Rabbi Ḥiyya’s time of admonition had ended. b But ultimately he held /b that with regard to this issue b we do not say /b that the legal status of b part of the day is like /b that b of an entire /b day., b In the end /b Rabbi Ḥiyya b came /b on that same day. Rabbi Yehuda HaNasi b asked him: Why have you come? /b Rabbi Ḥiyya b responded: Because /b you, b Master, sent /b me a message that b I should come. /b He said to him: b But I sent /b you a second message b that you should not come. He responded: This /b messenger that you sent, i.e., the first one, b I saw /b him and I did as he said, b but that /b messenger, i.e., the second one, b I did not see. /b Rabbi Yehuda HaNasi b read /b the verse b about /b Rabbi Ḥiyya: b “When a man’s ways please the Lord, He makes even his enemies to be at peace with him” /b (Proverbs 16:7), as it was clear to him that Rabbi Ḥiyya had merited divine assistance.,§ Concerning the issue with which the entire incident had begun, Rabbi Yehuda HaNasi asked Rabbi Ḥiyya: b What is the reason that /b you, b the Master, acted as /b you did, ignoring my instructions not to teach Torah in the marketplace? Rabbi Ḥiyya b said to him: As it is written: “Wisdom cries aloud in the streets” /b (Proverbs 1:20), which implies that Torah should be publicized in the streets. Rabbi Yehuda HaNasi b said to him: If you read /b this verse once, b you /b certainly b did not read /b it b a second time /b in greater depth; b and if you read /b it b a second time, you /b certainly b did not read /b it b a third time; /b and b if you read /b it b a third time, /b then b it was not /b adequately b explained to you, /b as it is clear that you do not understand it properly.,The words: b “Wisdom cries aloud in the streets,” /b should be understood b in accordance with /b the opinion b of Rava. As Rava said: /b With regard to b everyone who occupies himself with Torah /b study b inside /b the privacy of his home, b his Torah /b knowledge b will proclaim his /b greatness b outside, /b as it will be revealed to the masses and they will see his greatness.,The Gemara asks: b But isn’t it written: “From the beginning I have not spoken in secret” /b (Isaiah 48:16), implying that the Torah should be taught and proclaimed in public? The Gemara answers: b That /b verse is referring to b the days of the i kalla /i , /b the gathering for Torah study held during Elul and Adar, when many people come to listen to Torah discourses. During this time, it is not only permitted but even recommended to teach Torah to the masses. In this way, the verse can be explained in accordance with the opinion of Rabbi Yehuda HaNasi.,The Gemara asks: b And what did Rabbi Ḥiyya do with this /b verse: b “Your rounded thighs are like jewels”? /b How did he understand it? This verse implies that the Torah must be kept hidden in the study hall and not publicized in the marketplace. The Gemara explains: b He interprets it /b not as a reference to Torah, but as referring b to /b acts of b charity and loving-kindness, /b which should certainly be performed in private.,This incident demonstrates b that, apparently, admonition of those /b who live in Eretz Yisrael lasts for b thirty days /b and not for seven days. The Gemara answers that this is not a conclusive proof, since Rabbi Yehuda HaNasi was the i Nasi /i . b The admonition of the i Nasi /i /b of the Sanhedrin b is different /b i.e., more severe, than the admonition of anyone else.,The Gemara asks: b And how /b long b is our admonition /b in Babylonia? The Gemara answers: It is only b one day, as in /b the case involving b Shmuel and /b the Exilarch b Mar Ukva. When they would sit and study i halakha /i , Mar Ukva would sit before Shmuel at a distance of four cubits /b as a sign of respect. Mar Ukva would conduct himself as though Shmuel were his teacher because Shmuel was much greater than him in Torah matters. b And when they would sit /b together b in judgment, Shmuel would sit before Mar Ukva at a distance of four cubits /b because Mar Ukva was the Exilarch and the chief judge. b But they would lower a place for Mar Ukva in the matting /b upon which he sat, b and he would sit on it so that he could hear /b Shmuel’s b words /b of Torah even when they were engaged in judgment., b Every day, Mar Ukva would accompany Shmuel to his lodgings, /b in the manner that a student would show honor toward his teacher. b One day, /b Mar Ukva b was /b so heavily b preoccupied with a case /b that had been brought before him for judgment that he did not realize that b Shmuel was walking behind him /b to show him respect due to his position as the Exilarch. b When /b Mar Ukva b reached his home, /b Shmuel b said to him: Is it not enough for you /b that I accompanied you until here? b Release me, Master, from my obligation, /b so that I may return home. Mar Ukva b understood that /b Shmuel b had taken the matter to heart /b and was insulted. Therefore, b he conducted /b himself as if he had been b admonished, for one day /b as a self-imposed punishment.,It was related that b a certain woman was sitting alongside a path /b with b her leg extended /b while b she was sifting barley. A Torah scholar passed /b by her on this path, b but she did not yield to him /b and move her leg to make room for him. b He said: How rude is that woman! /b The woman b came before Rav Naḥman /b to ask if this statement should be deemed as excommunication. b He said to her: Did you hear /b the word b excommunication /b explicitly issue b from his mouth? She said to him: No. He said to her: /b If this is the case, then b go and observe an admonition for one day, /b as it appears that the Torah scholar sought only to admonish you.,§ b Zutra bar Toviyya was /b once b reading the portion /b of the Bible b before Rav Yehuda. When he reached the verse: “Now these are the last words of David” /b (II Samuel 23:1), Zutra bar Toviyya b said to /b Rav Yehuda: If it is written that these are the b last /b of David’s words, b by inference there are first /b words as well. If this is the case, b what are these first /b words of David? Prior to this, it mentions only David’s song, but not his words.,Rav Yehuda b remained silent and said nothing to him. /b Zutra bar Toviyya thought that Rav Yehuda did not hear what he had said, so he b then said to him /b a second time: If it is written that these are the b last /b of David’s words, b by inference there are first /b words as well. If this is the case, b what are these first /b words of David? b He said to him: What do you think? /b Do you think that anyone b who does not know the meaning of this verse is not a great man? /b Why are you stressing the fact that I do not know the answer to your question? Zutra bar Toviyya b understood that /b Rav Yehuda b had taken the matter to heart /b and was insulted. Therefore, b he conducted /b himself as if had been b admonished for one day /b as a self-imposed punishment.,The Gemara asks: b But /b now b that we have come /b to discuss this issue, since the verse mentions David’s b last /b words, b by inference there are /b also b first /b words. b What /b then b are these first /b words of David? The Gemara answers: The first words are: b “And David spoke to the Lord the words of this song in the day that the Lord delivered him out of the hand of his enemies, and out of the hand of Saul” /b (II Samuel 22:1), as that song is also referred to as words.,The Gemara elaborates: b The Holy One, Blessed be He, said to David: David, do you recite a song over the fall of Saul? Had you been Saul and he were David, /b then b I would have destroyed many Davids before him. /b Although I decreed that Saul’s kingdom would not continue, as an individual he was far greater and more important than you.,The response to this admonishment b is /b found in the verse, b as it is written: “Shiggaion of David, which he sang to the Lord, concerning the words of Cush the Benjaminite” /b (Psalms 7:1). b Is Cush his name? Saul is his name. Rather, /b this is a designation that indicates: b Just as a Cushite, /b a native of the ancient kingdom of Cush in eastern Africa, b is distinguished by his /b dark b skin, so too, Saul was distinguished by his actions, /b as he was absolutely righteous and performed many good deeds. Therefore, David uses the word i shiggaion /i as an allusion to the error [ i shegia /i ] that he had made when he sang a song of praise over Saul’s downfall.,The Gemara notes: b Similarly, you can explain /b the verse: “And Miriam and Aaron spoke against Moses b due to the Cushite woman whom he had married, /b for he had taken a Cushite woman” (Numbers 12:1). b But is her name Cushite? Zipporah is her name. Rather, just as a Cushite is distinguished by his /b dark b skin, so too, Zipporah was distinguished by her actions. /b The Gemara continues: b Similarly, you can explain /b the verse: b “Now when Ebed-Melech the Cushite heard” /b (Jeremiah 38:7). b Is his name Cushite? Zedekiah is his name. Rather, just as a Cushite is distinguished by his /b dark b skin, so too, Zedekiah was distinguished by his /b righteous b actions. /b , b Similarly, you can explain /b the verse: b “Are you not as much Mine as the children of the Cushites, O children of Israel?” /b (Amos 9:7). b Is their name Cushite? Israel is their name. Rather, just as a Cushite is distinguished by his /b dark b skin, so too, the Jewish people are distinguished by their actions, /b and they are different b from all the /b other b nations. /b ,§ Having mentioned the last words of David, the Gemara continues to explain other expressions in that passage. b Rabbi Shmuel bar Naḥmani said in the name of Rabbi Yonatan: What is /b the meaning of that b which is written: “The saying of David, son of Yishai, and the saying of the man who was raised up on high [ i al /i ]” /b (II Samuel 23:1)? It means as follows: b The saying of David, son of Yishai, who raised the yoke of [ i ulla /i ] repentance, /b as through his actions he taught the power of repentance. The word i al /i , on high, and the word i ulla /i are comprised of the same consots in Hebrew.,The passage continues: b “The God of Israel said, the Rock of Israel spoke to me, He that rules over men must be righteous, ruling in the fear of God” /b (II Samuel 23:3). The Gemara asks: b What is /b this verse b saying? /b What does it mean? b Rabbi Abbahu said: This is what /b the verse b is saying: The God of Israel said, the Rock of Israel spoke to me: /b Although b I rule over man, who rules over Me? /b It is b a righteous person. /b How is it possible to say that a righteous person rules over God, as it were? b As I, /b God, b issue a decree /b and the righteous person b nullifies it. /b ,Similarly, the verse states there: b “These are the names of David’s warriors; Josheb-Basshebeth /b a Tahchemonite, chief of the captains; the same was Adino the Eznite; he raised his spear against eight hundred, whom he slew at one time” (II Samuel 23:8). The Gemara asks: b What is /b this verse b saying? Rabbi Abbahu said: This is what /b the verse b is saying: These are the names of the mighty actions of David. /b These expressions should not be read as names of people but instead as descriptions of David’s good deeds., b Josheb-Basshebeth [ i yoshev bashevet /i ] /b indicates that b when /b David b would sit [ i yoshev /i ] in the study hall, he would not sit upon pillows and cushions, /b as an important person ordinarily would. b Rather, /b he would sit b on the ground /b like one of the students. b For as long as /b David’s b teacher, Ira the Jairite, was alive, /b Ira b would teach the Sages /b while sitting b on pillows and cushions. When /b Ira b passed away, David would teach the Sages, and he /b did this while b sitting on the ground. They said to him: Master, /b you b should sit upon pillows and blankets. He did not accept /b their suggestions, since in his humility he did not wish to appear as the teacher of the Jewish people.,In this verse, David is described as b “a Tahchemonite [ i taḥkemoni /i ].” Rav said: The Holy One, Blessed be He, said to him: Since you have humbled yourself, be you /b now b like Me [ i tehe kamoni /i ]. /b How so? b As I issue a decree, and you, /b owing to your righteousness, b may nullify it. /b ,David is also described here as b “chief of the captains [ i rosh hashalishim /i ]” /b because God said to him: b You will be the head [ i rosh /i ] of the three [ i sheloshet /i ] Patriarchs. “The same was Adino the Eznite”; /b this alludes to the fact that b when /b David b would sit and occupy himself with Torah, he would make himself soft [ i me’aden /i ] as a worm, and when he would go out to war, he would make himself hard /b and strong b as a tree [ i etz /i ]. /b ,The expression: b “Against eight hundred people, which he slew at one time,” /b means b that he would throw an arrow /b in the air b and /b with it b kill eight hundred people at one time. And /b David b would sigh over the two hundred /b who were missing from fulfillment of the Torah’s promise, b as it is written: “How should one man chase a thousand” /b (Deuteronomy 32:30)., b A Divine Voice issued forth and said /b by way of explanation as to why the promise was not entirely fulfilled: “Because David did that which was right in the eyes of the Lord, and turned not aside from anything that He commanded him all the days of his life, b save only the matter of Uriah the Hittite” /b (I Kings 15:5). Had David not committed this sin, then all of the promises mentioned in the Torah would have been fulfilled in their entirety through him.,The Gemara returns to the i halakhot /i of ostracism and mentions that b Rabbi Tanḥum, son of Rabbi Ḥiyya, of the village of Akko, said /b that b Rabbi Ya’akov bar Aḥa said /b that b Rabbi Simlai said, and /b some b say /b that this tradition was transmitted in the following manner: b Rabbi Tanḥum said /b that b Rav Huna said, and /b others b say /b that b Rav Huna himself /b made this statement without the chain of transmission: |
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25. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98| 13b. רב פפא אמר אפילו שופתא מרא גייצי,ת"ר חמשה דברים משכחים את הלימוד האוכל ממה שאוכל עכבר וממה שאוכל חתול והאוכל לב של בהמה והרגיל בזיתים והשותה מים של שיורי רחיצה והרוחץ רגליו זו על גבי זו ויש אומרים אף המניח כליו תחת מראשותיו חמשה דברים משיבים את הלימוד פת פחמין וכל שכן פחמין עצמן והאוכל ביצה מגולגלת בלא מלח והרגיל בשמן זית והרגיל ביין ובשמים והשותה מים של שיורי עיסה ויש אומרים אף הטובל אצבעו במלח ואוכל,הרגיל בשמן זית מסייע ליה לרבי יוחנן דאמר רבי יוחנן כשם שהזית משכח לימוד של שבעים שנה כך שמן זית משיב לימוד של שבעים שנה:,והרגיל ביין ובשמים: מסייע ליה לרבא דאמר רבא חמרא וריחני פקחין:,והטובל אצבעו במלח: אמר ר"ל ובאחת כתנאי ר' יהודה אומר אחת ולא שתים רבי יוסי אומר שתים ולא שלש וסימניך קמיצה,עשרה דברים קשים ללימוד העובר תחת האפסר [הגמל] וכל שכן תחת גמל [עצמו] והעובר בין שני גמלים והעובר בין שתי נשים והאשה העוברת בין שני אנשים והעובר מתחת ריח רע של נבילה והעובר תחת הגשר שלא עברו תחתיו מים מ' יום והאוכל פת שלא בשל כל צרכו והאוכל בשר מזוהמא ליסטרון והשותה מאמת המים העוברת בבית הקברות והמסתכל בפני המת ויש אומרים אף הקורא כתב שעל גבי הקבר,ת"ר כשהנשיא נכנס כל העם עומדים ואין יושבים עד שאומר להם שבו כשאב ב"ד נכנס עושים לו שורה אחת מכאן ושורה אחת מכאן עד שישב במקומו כשחכם נכנס אחד עומד ואחד יושב עד שישב במקומו בני חכמים ותלמידי חכמים בזמן שרבים צריכים להם מפסיעין על ראשי העם יצא לצורך יכנס וישב במקומו,בני ת"ח שממונים אביהם פרנס על הצבור בזמן שיש להם דעת לשמוע נכנסים ויושבים לפני אביהם ואחוריהם כלפי העם בזמן שאין להם דעת לשמוע נכנסים ויושבים לפני אביהם ופניהם כלפי העם רבי אלעזר בר ר' [צדוק] אומר אף בבית המשתה עושים אותם סניפין,[אמר מר] יצא לצורך נכנס ויושב במקומו אמר רב פפא לא אמרו אלא לקטנים אבל לגדולים לא הוה ליה למבדק נפשיה מעיקרא דאמר רב יהודה אמר רב לעולם ילמד אדם עצמו להשכים ולהעריב כדי שלא יתרחק (אמר רבא) האידנא דחלשא עלמא אפילו לגדולים נמי,רבי אלעזר ב"ר [צדוק] אומר אף בבית המשתה עושים אותם סניפים אמר רבא בחיי אביהם בפני אביהם,א"ר יוחנן בימי רשב"ג נישנית משנה זו רבן שמעון בן גמליאל נשיא רבי מאיר חכם רבי נתן אב"ד כי הוה רשב"ג התם הוו קיימי כולי עלמא מקמיה כי הוו עיילי רבי מאיר ורבי נתן הוו קיימי כולי עלמא מקמייהו אמר רשב"ג לא בעו למיהוי היכרא בין דילי לדידהו תקין הא מתניתא,ההוא יומא לא הוו רבי מאיר ורבי נתן התם למחר כי אתו חזו דלא קמו מקמייהו כדרגילא מילתא אמרי מאי האי אמרו להו הכי תקין רשב"ג,אמר ליה ר"מ לרבי נתן אנא חכם ואת אב"ד נתקין מילתא כי לדידן מאי נעביד ליה נימא ליה גלי עוקצים דלית ליה וכיון דלא גמר נימא ליה (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' מי שיכול להשמיע כל תהלותיו נעבריה והוי אנא אב"ד ואת נשיא,שמעינהו רבי יעקב בן קרשי אמר דלמא חס ושלום אתיא מלתא לידי כיסופא אזל יתיב אחורי עיליתיה דרשב"ג פשט גרס ותנא גרס ותנא,אמר מאי דקמא דלמא חס ושלום איכא בי מדרשא מידי יהב דעתיה וגרסה למחר אמרו ליה ניתי מר וניתני בעוקצין פתח ואמר בתר דאוקים אמר להו אי לא גמירנא כסיפיתנן,פקיד ואפקינהו מבי מדרשא הוו כתבי קושייתא [בפתקא] ושדו התם דהוה מיפריק מיפריק דלא הוו מיפריק כתבי פירוקי ושדו אמר להו רבי יוסי תורה מבחוץ ואנו מבפנים,אמר להן רבן [שמעון בן] גמליאל ניעיילינהו מיהו ניקנסינהו דלא נימרו שמעתא משמייהו אסיקו לרבי מאיר אחרים ולר' נתן יש אומרים אחוו להו בחלמייהו זילו פייסוהו [לרבן שמעון ב"ג] רבי נתן אזל רבי מאיר לא אזל אמר דברי חלומות לא מעלין ולא מורידין כי אזל רבי נתן אמר ליה רשב"ג נהי דאהני לך קמרא דאבוך למהוי אב ב"ד שויניך נמי נשיא,מתני ליה רבי לרבן שמעון בריה אחרים אומרים אילו היה תמורה | 13b. b Rav Pappa said: They gnaw even on the handle of a hoe. /b ,§ b The Sages taught /b in a i baraita /i : There are b five factors /b that b cause /b one to b forget /b his Torah b study: One who eats from that which a mouse eats and from that which a cat eats, and one who eats the heart of an animal, and one who is accustomed to /b eating b olives, and one who drinks water that remains from washing, and one who washes his feet /b with b this /b foot b atop that /b foot. b And some say: Also one who places his garments under his head. /b Correspondingly, there are b five factors /b that b restore /b forgotten Torah b study: /b Eating b bread baked on coals and all the more so /b one who warms himself with the heat of the b coals themselves, and one who eats a hard-boiled egg [ i beitza megulgelet /i ] without salt, and one who is accustomed to /b eating b olive oil, and one who is accustomed to /b drinking b wine and /b smelling b spices, and one who drinks water that remains from /b kneading b dough. And some say: Also one who dips his finger in salt and eats /b it.,The Gemara elaborates on the i baraita /i : b One who is accustomed to /b eating b olive oil /b restores forgotten Torah study. The Gemara notes: This b supports /b the opinion of b Rabbi Yoḥa, as Rabbi Yoḥa said: Just as /b eating b an olive causes /b one b to forget seventy years’ worth of /b Torah b study, olive oil restores seventy years’ worth of /b Torah b study. /b ,The i baraita /i continues: b And one who is accustomed to /b drinking b wine and /b smelling b spices /b restores forgotten Torah study. The Gemara notes: This b supports /b the opinion of b Rava, as Rava said: Wine and spices rendered me wise. /b ,The i baraita /i continues: b One who dips his finger in salt /b and eats it restores forgotten Torah study. b Reish Lakish says: And /b that is the case b with regard to one /b finger. The Gemara notes: This is b parallel to /b a dispute between b i tanna’im /i . Rabbi Yehuda says: One /b finger b but not two. Rabbi Yosei says: Two /b fingers b but not three. And your mnemonic /b for the fact that the dispute is between one and two fingers is b i kemitza /i , /b i.e., the ring finger. When one presses his ring finger to his palm, there remain two straight fingers on one side and one on the other., b Ten factors are detrimental for /b Torah b study: One who passes beneath the bit of the camel, and all the more so /b one who passes b beneath a camel itself; and one who passes between two camels; and one who passes between two women; and a woman who passes between two men; and one who passes beneath /b a place where there is the b foul odor of an animal carcass; and one who passes under a bridge beneath which water has not passed /b for b forty days; and one who eats bread that was not sufficiently baked; and one who eats meat from i zuhama listeron /i , /b a utensil consisting of a spoon and a fork, used to remove the film on the surface of soup; b and one who drinks from an aqueduct that passes through a cemetery; and one who gazes at the face of the dead. And some say: Also one who reads the writing that is on /b the stone of b a grave. /b ,§ b The Sages taught /b in a i baraita /i : b When the i Nasi /i /b of the Sanhedrin b enters, all the people stand and they do not sit until he says to them: Sit. When the deputy i Nasi /i /b of the Sanhedrin b enters, /b the people b form for him one row from here, /b on this side of the path that he takes, b and one row from there, /b on the other side of it, in a display of deference, b until he sits in his place, /b and then they may be seated. b When the i Ḥakham /i , /b who is ranked third among the members of the Sanhedrin, b enters, one /b person b stands /b when he is within four cubits of the i Ḥakham /i , b and another sits, /b i.e., when one is no longer within four cubits of the i Ḥakham /i he may sit. And all those whom the Ḥakham passes do this, b until he sits in his place. When the multitudes require their /b services, i.e., they serve a public role, b sons of the Sages and Torah scholars may step over the heads of the people /b seated on the ground in order to reach their places in the Sanhedrin. If one of the Sages b left for /b the b purpose /b of relieving himself, when he is finished b he may enter and sit in his place /b in the Sanhedrin, and he need not be concerned that he is imposing upon those assembled., b When they have the wisdom to hear /b and to study, b the sons of Torah scholars, whose fathers are appointed as leaders of the congregation, enter and sit before their fathers, and their backs /b are directed b toward the people. When they do not have the wisdom to hear /b and to study b they enter and sit before their fathers, and their faces /b are directed b toward the people, /b so everyone sees that they are seated there in deference to their fathers but not as students. b Rabbi Elazar, son of Rabbi Tzadok, says: Even at /b a wedding b party one renders them attachments [ i senifin /i ] /b and seats them adjacent to their fathers., b The Master said: /b If one of the Sages b left for /b the b purpose /b of relieving himself, when he is finished b he may enter and sit in his place. Rav Pappa said: /b The Sages b said /b this b only /b with regard to one who leaves b for minor /b bodily functions, i.e., to urinate. b But /b with regard to one who leaves b for major /b bodily functions, i.e., to defecate, b no, /b he may not return to his place, because b he should have examined himself initially /b so that he would not need to leave. His failure to do so constitutes negligence and he may not impose upon others when he returns, b as Rav Yehuda says /b that b Rav says: A person should always accustom himself to /b relieving himself b in the morning and in the evening so that he will not /b need to b distance himself /b during the daylight hours to find an appropriate place. b Rava said: Today, when the world is weak /b and people are not as healthy as they once were, one may b even /b return after he leaves b for major /b bodily functions., b Rabbi Elazar, son of Rabbi Tzadok, says: Even at /b a wedding b party one renders them attachments. Rava said: /b This applies b during the lifetime of their fathers and in the presence of their fathers. /b ,§ b Rabbi Yoḥa says: This mishna, /b i.e., the preceding i baraita /i , b was taught during the days of Rabban Shimon ben Gamliel. Rabban Shimon ben Gamliel /b was the b i Nasi /i , Rabbi Meir /b was the b i Ḥakham /i , /b and b Rabbi Natan /b was the b deputy i Nasi /i . When Rabban Shimon ben Gamliel was there, everyone would arise before him. When Rabbi Meir and Rabbi Natan would enter, everyone would arise before them. Rabban Shimon ben Gamliel said: Shouldn’t there be a conspicuous distinction between me and them /b in terms of the manner in which deference is shown? Rabban Shimon ben Gamliel b instituted /b the provisions delineated in b this i baraita /i /b that distinguish between the i Nasi /i and his subordinates with regard to the deference shown them., b That day, /b when Rabban Shimon ben Gamliel instituted these provisions, b Rabbi Meir and Rabbi Natan were not there. The following day when they came /b to the study hall, b they saw that /b the people b did not stand before them as the matter was typically /b done. b They said: What is this? /b The people b said to them: This /b is what b Rabban Shimon ben Gamliel instituted. /b , b Rabbi Meir said to Rabbi Natan: I am /b the b i Ḥakham /i and you are /b the b deputy i Nasi /i . Let us devise a matter /b and do to him b as he did to us. What shall we do to him? Let us say to him: Reveal /b to us tractate b i Okatzim /i , which he does not /b know. b And once /b it is clear to all b that he did not learn, /b he will not have anything to say. Then b we will say to him: “Who can express the mighty acts of the Lord, shall make all His praises heard?” /b (Psalms 106:2), indicating: b For whom is it becoming to express the mighty acts of the Lord? /b It is becoming for b one who is capable of making all His praises heard, /b and not for one who does not know one of the tractates. b We will remove him /b from his position as i Nasi /i , b and I will be deputy i Nasi /i and you /b will be b i Nasi /i . /b , b Rabbi Ya’akov ben Korshei heard them /b talking, and b said: Perhaps, Heaven forfend, /b this b matter /b will b come to /b a situation of b humiliation /b for Rabban Shimon ben Gamliel. He did not wish to speak criticism or gossip about Rabbi Meir and Rabbi Natan, so b he went /b and b sat behind the upper story /b where b Rabban Shimon ben Gamliel /b lived. b He explained /b tractate i Okatzin /i ; b he studied /b it aloud b and repeated /b it, and b studied /b it aloud b and repeated /b it.,Rabban Shimon ben Gamliel b said /b to himself: b What /b is this b that /b is transpiring b before us? Perhaps, Heaven forfend, there is something /b transpiring in b the study hall. /b He suspected that Rabbi Meir and Rabbi Natan were planning something. b He concentrated and studied /b tractate i Okatzin /i . b The following /b day Rabbi Meir and Rabbi Natan b said to him: Let the Master come and teach /b a lesson b in /b tractate b i Okatzin /i . He began and stated /b the lesson he had prepared. b After he completed /b teaching the tractate, b he said to them: If I had not studied /b the tractate, b you /b would have b humiliated me. /b ,Rabban Shimon ben Gamliel b commanded /b those present b and they expelled /b Rabbi Meir and Rabbi Natan b from the study hall /b as punishment. Rabbi Meir and Rabbi Natan b would write difficulties on a scrap of paper [ i pitka /i ] and would throw /b them b there /b into the study hall. Those difficulties b that were resolved were resolved; /b as for those b that were not resolved, /b Rabbi Meir and Rabbi Natan b wrote resolutions /b on a scrap of paper b and threw /b them into the study hall. b Rabbi Yosei said to /b the Sages: How is it that the b Torah, /b embodied in the preeminent Torah scholars, b is outside and we are inside? /b , b Rabban Shimon ben Gamliel said to them: Let us admit them /b into the study hall. b But we will penalize them /b in b that we will not cite i halakha /i in their names. They cited /b statements b of Rabbi Meir /b in the name of b i Aḥerim /i , /b meaning: Others, b and /b they cited statements b of Rabbi Natan /b in the name of b i yesh omerim /i , /b meaning: Some say. Rabbi Meir and Rabbi Natan b were shown /b a message b in their dreams: Go, appease Rabban Shimon ben Gamliel. Rabbi Natan went. Rabbi Meir did not go. He said /b in his heart: b Matters of dreams are insignificant. When Rabbi Natan went, Rabban Shimon ben Gamliel said to him: Although the /b ornate b belt, /b i.e., the importance, b of your father was effective /b in enabling you b to become deputy i Nasi /i , /b as Rabbi Natan’s father was the Babylonian Exilarch, b will it render you i Nasi /i as well? /b ,Years later, b Rabbi /b Yehuda HaNasi b taught Rabban Shimon his son /b that b i Aḥerim /i say: If it was /b considered b a substitute, /b |
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26. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98| 16b. הראשונים היו נשיאים ושניים להם אב ב"ד:, big strongגמ׳ /strong /big ת"ר שלשה מזוגות הראשונים שאמרו שלא לסמוך ושנים מזוגות האחרונים שאמרו לסמוך (הראשונים) היו נשיאים ושניים להם אבות ב"ד דברי רבי מאיר וחכמים אומרים יהודה בן טבאי אב ב"ד ושמעון בן שטח נשיא,מאן תנא להא דתנו רבנן אמר רבי יהודה בן טבאי אראה בנחמה אם לא הרגתי עד זומם להוציא מלבן של צדוקין שהיו אומרים אין עדים זוממין נהרגין עד שיהרג הנידון,אמר לו שמעון בן שטח אראה בנחמה אם לא שפכת דם נקי שהרי אמרו חכמים אין עדים זוממין נהרגין עד שיזומו שניהם ואין לוקין עד שיזומו שניהם ואין משלמין ממון עד שיזומו שניהם,מיד קבל עליו יהודה בן טבאי שאינו מורה הלכה אלא בפני שמעון בן שטח,כל ימיו של יהודה בן טבאי היה משתטח על קברו של אותו הרוג והיה קולו נשמע כסבורין העם לומר שקולו של הרוג הוא אמר להם קולי הוא תדעו שלמחר הוא מת ואין קולו נשמע,אמר ליה רב אחא בריה דרבא לרב אשי ודלמא פיוסי פייסיה או בדינא תבעי',מני הא אי אמרת בשלמא רבי מאיר דאמר שמעון בן שטח אב ב"ד ר"י בן טבאי נשיא היינו דקא מורי הלכה בפני שמעון בן שטח אלא אי אמרת רבנן דאמרי יהודה בן טבאי אב ב"ד שמעון בן שטח נשיא אב ב"ד בפני נשיא מי מורה הלכה,לא מאי קבל עליו דקאמר לאצטרופי דאפי' אצטרופי נמי לא מצטריפנא:,יצא מנחם ונכנס שמאי כו': להיכן יצא אביי אמר יצא לתרבות רעה רבא אמר יצא לעבודת המלך תניא נמי הכי יצא מנחם לעבודת המלך ויצאו עמו שמונים זוגות תלמידים לבושין סיריקון,אמר רב שמן בר אבא א"ר יוחנן לעולם אל תהא שבות קלה בעיניך שהרי סמיכה אינה אלא משום שבות ונחלקו בה גדולי הדור,פשיטא שבות מצוה אצטריכא ליה,הא נמי פשיטא לאפוקי ממאן דאמר בסמיכה גופה פליגי קא משמע לן בשבות הוא דפליגי,אמר רמי בר חמא שמע מינה סמיכה בכל כחו בעינן דאי ס"ד לא בעינן בכל כחו מאי קא עביד ליסמוך,מיתיבי (ויקרא א, ב) דבר אל בני ישראל וסמך בני ישראל סומכין ואין בנות ישראל סומכות רבי יוסי ור' (ישמעאל) [שמעון] אומרים בנות ישראל סומכות רשות,אמר רבי יוסי סח לי אבא אלעזר פעם אחת היה לנו עגל של זבחי שלמים והביאנוהו לעזרת נשים וסמכו עליו נשים לא מפני שסמיכה בנשים אלא כדי לעשות נחת רוח לנשים ואי ס"ד סמיכה בכל כחו בעינן משום נחת רוח דנשים עבדינן עבודה בקדשים אלא לאו ש"מ לא בעינן בכל כחו,לעולם אימא לך בעינן בכל כחו דאמר להו אקפו ידייכו אי הכי לא מפני שסמיכה בנשים תיפוק ליה דאינה לסמיכה כלל,א"ר אמי חדא ועוד קאמר חדא דליתא לסמיכה כלל ועוד כדי לעשות נחת רוח לנשים,אמר רב פפא שמע מינה צדדין אסורין דאי ס"ד צדדין מותרין לסמוך לצדדין אלא לאו שמע מינה צדדין אסורין | 16b. b The first /b members of each pair b served as i Nasi /i , and their counterparts /b served as b deputy i Nasi /i . /b , strong GEMARA: /strong b The Sages taught: Three of the first pairs who say not to place hands and two of the last pairs who say to place hands served as i Nasi /i , and their counterparts /b served as b deputy i Nasi /i ; /b this is b the statement of Rabbi Meir. And the Rabbis say /b the opposite: b Yehuda ben Tabbai /b was b deputy i Nasi /i and Shimon ben Shataḥ /b was the b i Nasi /i . /b ,The Gemara asks: b Who is the i tanna /i /b who taught b that which the Sages taught /b in a i baraita /i : b Rabbi Yehuda ben Tabbai said: /b I swear that b I will /b not b see the consolation /b of Israel b if I did not kill a conspiring witness. /b This means that Rabbi Yehuda ben Tabbai sentenced a conspiring witness to death, in order b to counter the views of the Sadducees, who would say: Conspiring witnesses are not executed unless the sentenced one has been executed. /b Their views opposed the traditional view, which maintains that conspiring witnesses are executed only if the one sentenced by their testimony has not yet been executed., b Shimon ben Shataḥ said to him: /b I swear that b I will /b not b see the consolation /b of Israel b if you did not shed innocent blood, as the Sages said: Conspiring witnesses are not executed unless they are both found to be conspirators; /b if only one is found to be a conspirator, he is not executed. b And they are not flogged /b if they are liable to such a penalty, b unless they are both found to be conspirators. And /b if they testified falsely that someone owed money, b they do not pay money unless they are both found to be conspirators. /b ,Hearing this, b Yehuda ben Tabbai immediately accepted upon himself not to rule /b on any matter of b law unless he was in the presence of Shimon ben Shataḥ, /b as he realized he could not rely on his own judgment.,The i baraita /i further relates: b All of Yehuda ben Tabbai’s days, he would prostrate himself on the grave of that executed /b individual, to request forgiveness, b and his voice was heard /b weeping. b The people thought that it was the voice of that executed /b person, rising from his grave. Yehuda ben Tabbai b said to them: It is my voice, /b and b you /b shall b know /b that it is so, b for tomorrow, /b i.e., sometime in the future, b he will die, and his voice will no /b longer b be heard. /b Yehuda ben Tabbai was referring to himself, but he did not want to mention something negative about himself in direct terms., b Rav Aḥa, son of Rava, said to Rav Ashi: /b This provides no conclusive proof that the voice was not that of the executed man, as b perhaps /b ben Tabbai b appeased /b the executed individual in the World-to-Come. b Or, /b alternatively, the latter may have b prosecuted him by the law /b of Heaven, and that is why his voice can no longer be heard.,The Gemara returns to its original question: b Whose /b opinion does b this /b i baraita /i follow? b Granted, if you say /b it is in accordance b with /b that of b Rabbi Meir, /b who b said /b that b Shimon ben Shataḥ was deputy i Nasi /i /b while b Rabbi Yehuda ben Tabbai was i Nasi /i , that /b explains why b he /b had previously b issued a halakhic ruling in the presence of Shimon ben Shataḥ /b to execute the conspiring witness, and only after that unfortunate incident did he undertake to issue rulings only in the presence of his colleague. b But if you say /b that the i baraita /i is in accordance with b the Sages, who said: Yehuda ben Tabbai /b was b deputy i Nasi /i /b and b Shimon ben Shataḥ /b the b i Nasi /i , /b why did he need to make such a commitment? b May /b the b deputy i Nasi /i issue a halakhic ruling in the presence of /b the b i Nasi /i ? /b ,The Gemara refutes this: b No; what /b did he mean by b accepting upon himself /b not to rule on his own? b He spoke /b with regard b to joining /b the ruling of others: b Even /b with regard to b joining /b the ruling of others, b I will also not join /b until I have first heard the view of Shimon ben Shataḥ.,§ It is taught in the mishna: b Menaḥem departed and Shammai entered. /b The Gemara asks: b To where did /b Menaḥem b depart? Abaye said: He departed and went astray. /b Therefore, the mishna did not wish to delve into the details of his case. b Rava said: He departed for the king’s service. /b He received a post from the king and had to leave the court. b This is also taught /b in a i baraita /i : b Menaḥem departed for the king’s service, and eighty pairs of students dressed in silk robes left with him /b to work for the king, and that they no longer studied Torah.,§ b Rav Shemen bar Abba said /b that b Rabbi Yoḥa said: A rabbinic decree [ i shevut /i ] should never be taken lightly in your eyes, since placing hands /b on the head of an offering on a Festival b is prohibited only as a rabbinic decree /b because it is considered making use of an animal, which is not considered a prohibited labor but merely resembles one, and yet b the greatest /b scholars b of each generation disputed it. /b ,The Gemara is puzzled by this statement: This b is obvious. /b Since it is an accepted rabbinic decree, why should people take it lightly? The Gemara answers: It was b necessary for him /b to state it because it is b a rabbinic decree related to a mitzva. /b In other words, although this rabbinic decree of placing the hands on an animal is not performed for one’s own sake but for the purpose of a mitzva, it was nevertheless a serious matter in the eyes of the Sages.,The Gemara remains puzzled: b This too is obvious. /b In that case as well, the act is prohibited by the Sages. The Gemara responds: Rabbi Yoḥa’s statement comes b to exclude /b the opinion b of the one who said /b that b they disagree with regard to the actual /b obligation of b placing hands, /b i.e., whether or not obligatory peace-offerings require placing the hands. b He /b therefore b teaches us /b that b it is a rabbinic decree /b that is the subject b of their dispute, /b not the requirement itself., b Rami bar Ḥama said: /b You can b learn from here, /b from this dispute, that the mitzva of b placing hands /b requires not only placing one’s hands on the animal’s head, but b we also require /b that one places his hands b with all his strength. For if it enters your mind /b that b we do not require all his strength, what /b prohibition b does one violate /b by placing his hands? b Let him place /b them on a Festival as well, as this does not resemble a prohibited action at all., b The Gemara raises an objection /b to this from a i baraita /i : b “Speak to the children of [ i benei /i ] Israel” /b (Leviticus 1:2). The word i benei /i literally means: Sons of. And it states nearby: b “And he shall place /b his hand on the head of the burnt-offering” (Leviticus 1:4), from which we learn that b the sons of Israel place /b their hands, b but the daughters of Israel do not place /b them. b Rabbi Yosei and Rabbi Yishmael say: It is optional for the daughters of Israel to place /b their hands. They may place their hands if they so choose, although they are not obligated to do so., b Rabbi Yosei said: /b The Sage b Abba Elazar related to me /b the following incident: b On one occasion, we had a calf for a peace-offering, and we brought it to the Women’s Courtyard, and women placed /b their hands b on it. /b We did this b not because there /b is an obligation of b placing hands in /b the case of b women, but in order to please the women, /b by allowing them to sacrifice an offering, in all of its particulars, as men do. Now, b if it enters your mind /b that b we require /b placing hands b with all one’s strength, /b would b we perform work with consecrated /b offerings b in order to please /b the b women? /b Placing one’s hands forcefully on an animal is considered performing work with it, and if one does it without being obligated to do so, he has thereby performed work with an offering. b Rather, isn’t it /b correct to b conclude from this /b that b we do not require /b placing hands b with all one’s strength? /b ,The Gemara rejects this: b Actually, I /b could b say to you /b that b we do require /b placing hands b with all one’s strength, /b but here they allowed women to place their hands b by saying to them: Ease your hands /b and do not press forcefully, so that their hand placing should not constitute work. The Gemara retorts: b If so, /b then the reason formulated as: b Not because there /b is an obligation to b place hands in /b the case of b women, /b is irrelevant to this law. b Let him derive /b the permission for women to do so from the reason that b it is not /b considered b placing hands at all. /b If placing hands must be performed with all one’s strength, this action the women are performing does not constitute placing hands., b Rabbi Ami said: He stated one /b reason b and another. One /b reason is b that it is not /b considered b placing hands at all, /b as it is not performed with all of one’s strength; b and another /b reason is that they allowed it b in order to please the women. /b , b Rav Pappa said: Learn from this /b that anything upon which one may not place objects or upon which one may not sit on Shabbat, its b sides are /b likewise b prohibited, for if it enters your mind /b to say that the b sides are permitted, /b they could have told the women b to place /b their hands b on the sides, /b i.e., on the head of the animal rather than on its back, as the head of the animal is considered as if it were one of its sides. b Rather, /b must one b not conclude from this /b that the b sides are prohibited? /b |
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27. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •abba bar nathan Found in books: Avery Peck et al. (2014) 98| 39a. בצר ליה שיעורא,אמר ליה מי סברת כזית גדול בעינן כזית בינוני בעינן (והא איכא) וההוא דאייתו לקמיה דרבי יוחנן זית גדול הוה דאע"ג דשקלוה לגרעינותיה פש ליה שיעורא,דתנן זית שאמרו לא קטן ולא גדול אלא בינוני וזהו אגורי ואמר רבי אבהו לא אגורי שמו אלא אברוטי שמו ואמרי לה סמרוסי שמו ולמה נקרא שמו אגורי ששמנו אגור בתוכו,נימא כתנאי דהנהו תרי תלמידי דהוו יתבי קמיה דבר קפרא הביאו לפניו כרוב ודורמסקין ופרגיות נתן בר קפרא רשות לאחד מהן לברך קפץ וברך על הפרגיות לגלג עליו חבירו כעס בר קפרא אמר לא על המברך אני כועס אלא על המלגלג אני כועס אם חבירך דומה כמי שלא טעם טעם בשר מעולם אתה על מה לגלגת עליו חזר ואמר לא על המלגלג אני כועס אלא על המברך אני כועס ואמר אם חכמה אין כאן זקנה אין כאן,תנא ושניהם לא הוציאו שנתן,מאי לאו בהא קא מיפלגי דמברך סבר שלקות ופרגיות שהכל נהיה בדברו הלכך חביב עדיף ומלגלג סבר שלקות ב"פ האדמה פרגיות שהכל נהיה בדברו הלכך פירא עדיף,לא דכ"ע שלקות ופרגיות שהכל נהיה בדברו והכא בהאי סברא קא מיפלגי מר סבר חביב עדיף ומר סבר כרוב עדיף דזיין,אמר ר' זירא כי הוינן בי רב הונא אמר לן הני גרגלידי דלפתא פרמינהו פרימא רבא בפה"א פרימא זוטא שהכל נהיה בדברו וכי אתאן לבי רב יהודה אמר לן אידי ואידי בפה"א והאי דפרמינהו טפי כי היכי דנמתיק טעמיה,אמר רב אשי כי הוינן בי רב כהנא אמר לן תבשילא דסלקא דלא מפשו בה קמחא בורא פרי האדמה דלפתא דמפשו בה קמחא טפי בורא מיני מזונות והדר אמר אידי ואידי בורא פרי האדמה והאי דשדי בה קמחא טפי לדבוקי בעלמא עבדי לה,אמר רב חסדא תבשיל של תרדין יפה ללב וטוב לעינים וכ"ש לבני מעים אמר אביי והוא דיתיב אבי תפי ועביד תוך תוך,אמר רב פפא פשיטא לי מיא דסלקא כסלקא ומיא דלפתא כלפתא ומיא דכולהו שלקי ככולהו שלקי בעי רב פפא מיא דשיבתא מאי למתוקי טעמא עבדי או לעבורי זוהמא עבדי לה,ת"ש השבת משנתנה טעם בקדירה אין בה משום תרומה ואינה מטמאה טומאת אוכלים שמע מינה למתוקי טעמא עבדי לה שמע מינה,אמר רב חייא בר אשי פת צנומה בקערה מברכין עליה המוציא ופליגא דר' חייא דאמר ר' חייא צריך שתכלה ברכה עם הפת,מתקיף לה רבא מאי שנא צנומה דלא משום דכי כליא ברכה אפרוסה קא כליא על הפת נמי כי קא גמרה אפרוסה גמרה | 39a. b it lacks the /b requisite b measure? /b The smallest quantity of food that is considered eating is the size of an olive-bulk, and an olive with its pit removed is smaller than that., b He said to him: Do you hold that we require a large olive /b as the measure of food necessary in order to recite a blessing after eating? b We require a medium-sized olive and that /b olive b was /b that size, as the olive b that they brought before Rabbi Yoḥa was a large olive. Even though they removed its pit, the /b requisite b measure remained. /b ,The Gemara cites a proof that the halakhic measure of an olive is not based on a large olive b as we learned /b in a mishna: b The olive of which /b the Sages b spoke /b with regard to the halakhic measures is b neither small nor large, but medium, and that /b olive b is /b called b i aguri /i . And Rabbi Abbahu said: The name /b of that genus of olives b is not i aguri /i , but its name is i avruti /i , and some say /b that b its name is i samrusi /i . And why, /b then, b is it called i aguri /i ? Because its oil is accumulated [ i agur /i ] inside it. /b ,With regard to the appropriate blessing over boiled vegetables: b Let us say /b that this dispute b is parallel /b to a dispute between the b i tanna’im /i , /b as the Gemara relates: b Two students were sitting before bar Kappara when /b cooked b cabbage, /b cooked Damascene b plums and pullets were set before him. Bar Kappara gave one of /b the students b permission to recite a blessing. He hurried and recited a blessing over the pullets /b and b his counterpart ridiculed him /b for gluttonously reciting the blessing that should have been recited later, first. b Bar Kappara became angry /b with both of them, b he said: I am not angry with the one who recited the blessing, but at the one who ridiculed /b him. b If your counterpart is like one who never tasted the flavor of meat /b and was therefore partial to the pullet, and hurriedly ate it, b why did you ridicule him? /b Bar Kappara b continued and said /b to the second student: b I am not upset at the one who ridiculed /b him, b rather /b it is b with the one who recited the blessing that I am angry. And he said: If there is no wisdom here, is there no elder here? /b If you are uncertain which blessing to recite first, couldn’t you have asked me, as I am an elder?,The Gemara concludes that b it was taught: And both of them did not /b live b out his year. /b Due to bar Kappara’s anger they were punished, and both died within the year.,The Gemara attempts to infer from this story to the topic at hand: b What? Is it not that they disagreed with regard to the following? /b The b one who recited the blessing /b over the pullet first b held /b that the blessing to be recited over both b boiled vegetables and pullet /b is: b By whose word all things came to be, and, therefore, /b that which b he prefers /b takes b precedence /b and is eaten first. The b one who ridiculed /b him b held /b that over b boiled vegetables /b one recites: b Who creates fruit of the ground, /b and over b pullet /b one recites: b By whose word all things came to be, and, therefore, the fruit /b takes b precedence, /b as its blessing is more specific and therefore more significant.,The Gemara rejects this explanation: b No, everyone agrees /b that over b boiled vegetables and pullet /b one recites: b By whose word all things came to be, and here they argue over this: /b This b Sage, /b who recited the blessing, b held that /b the food which is b preferred takes precedence /b and one recites a blessing over it first, b and the Sage /b who ridiculed him b held: Cabbage takes precedence, as it nourishes. /b , b Rabbi Zeira said: When we were in the study hall of Rav Huna he said to us: These turnip heads, /b if b one cut them /b into b large /b slices, he recites over them: b Who creates fruit of the ground, /b because in doing so he has not significantly changed them. If he b cut them /b into b small /b pieces, he recites over them: b By whose word all things came to be. And when we came to the study hall of Rav Yehuda he said to us: /b Over both b these, /b large slices, b and those, /b small pieces, one recites: b Who creates fruit of the ground, and the fact that he cut them extensively was in order to sweeten its flavor. /b ,On a similar note, b Rav Ashi said: When we were in the study hall of Rav Kahana, he said to us: /b Over b a cooked dish of beets to which they, /b typically, b do not add /b a b significant /b amount of b flour, /b one recites: b Who creates fruit of the ground. /b Over b a cooked dish of turnips to which they, /b typically, b add /b a b more significant /b amount of b flour, /b one recites: b Who creates the various types of nourishment. And /b Rav Kahana b reconsidered /b his previous statement and said: Over both b these, /b beets, b and those, /b turnips, one recites: b Who creates fruit of the ground, and the fact that they threw extra flour in /b with the turnips, b they did so merely /b so the components of the cooked dish would b stick together. /b The primary ingredient in the dish remains the turnips, not the flour.,Tangential to this mention of a turnip dish, b Rav Ḥisda /b added, b and said: A cooked dish of beets is beneficial for the heart, good for the eyes and all the more so, for the intestines. Abaye said: That is /b specifically when the dish b sits on the stove and makes a i tukh tukh /i /b sound, i.e., it boils., b Rav Pappa said: It is clear to me /b that b beet water, /b water in which beets were boiled, b has /b the same status b as beets, and turnip water has /b the same status b turnips, and the water /b in which b all boiled vegetables /b were boiled b has /b the same status b as all boiled vegetables. /b However, b Rav Pappa raised a dilemma: What /b is the status of b water /b in which b dill /b was boiled? b Do they use /b dill b to sweeten the taste, or do they use it to remove /b residual b filth? /b If the dill was added to flavor the food then the water in which it was boiled should be treated like water in which any other vegetable was boiled. However, if the dill was added merely to absorb the residue of the soup, then there was never any intention to flavor the dish and one should not recite a blessing over it., b Come and hear /b a resolution to this dilemma from what we learned in a mishna in the tractate i Okatzin /i : b Dill, once it has /b already b given /b its b flavor in the pot, /b no longer has any value and b is no /b longer b subject to /b the i halakhot /i of b i teruma /i and /b since it is no longer considered food, b it can no /b longer become impure with b the ritual impurity of food. Learn from this /b that b they used /b dill b to sweeten the taste. /b The Gemara concludes: Indeed, b learn from this. /b , b Rav Ḥiyya bar Ashi said: Over dry bread /b that was placed b in a bowl /b to soak, b one recites: Who brings forth /b bread from the earth, even if there is another loaf of bread before him, as it is considered bread in every respect. This i halakha /i b disagrees with /b the opinion of b Rabbi Ḥiyya, as Rabbi Ḥiyya said: The blessing must conclude with /b the beginning of the breaking of b the /b loaf of b bread. /b The dried bread had already been sliced and separated from the loaf., b Rava strongly objects to this /b assumption: b What is different about dried bread, that /b one does b not /b recite: Who brings forth bread from the earth, over it, b because when the blessing concludes, it concludes on a slice? /b In a case where he recites a blessing b on /b a loaf of b bread as well, when he completes /b the blessing, b he completes it on a slice, /b as one cuts the bread before the blessing. |
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