1. Hebrew Bible, Psalms, 1.1-1.3, 34.13, 112.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hirshman (2009) 66| 1.1. "אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃", 1.2. "כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃", 1.3. "וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃", 34.13. "מִי־הָאִישׁ הֶחָפֵץ חַיִּים אֹהֵב יָמִים לִרְאוֹת טוֹב׃", 112.1. "רָשָׁע יִרְאֶה וְכָעָס שִׁנָּיו יַחֲרֹק וְנָמָס תַּאֲוַת רְשָׁעִים תֹּאבֵד׃", 112.1. "הַלְלוּ יָהּ אַשְׁרֵי־אִישׁ יָרֵא אֶת־יְהוָה בְּמִצְוֺתָיו חָפֵץ מְאֹד׃", | 1.1. "HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful.", 1.2. "But his delight is in the law of the LORD; and in His law doth he meditate day and night.", 1.3. "And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper.", 34.13. "Who is the man that desireth life, and loveth days, That he may see good therein?", 112.1. "Hallelujah. Happy is the man that feareth the LORD, That delighteth greatly in His commandments.", |
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2. Hebrew Bible, Deuteronomy, 31.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 61| 31.19. "וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃", | 31.19. "Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel.", |
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3. Hebrew Bible, Exodus, 21.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 61| 21.1. "וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃", 21.1. "אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃", | 21.1. "Now these are the ordices which thou shalt set before them.", |
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4. Hebrew Bible, Numbers, 12.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 112| 12.3. "וְהָאִישׁ מֹשֶׁה ענו [עָנָיו] מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃", | 12.3. "Now the man Moses was very meek, above all the men that were upon the face of the earth.—", |
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5. Hebrew Bible, Proverbs, 1.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 72| 1.4. "לָתֵת לִפְתָאיִם עָרְמָה לְנַעַר דַּעַת וּמְזִמָּה׃", | 1.4. "To give prudence to the simple, To the young man knowledge and discretion;", |
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6. Hebrew Bible, 2 Chronicles, 17.7 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 122| 17.7. "וּבִשְׁנַת שָׁלוֹשׁ לְמָלְכוֹ שָׁלַח לְשָׂרָיו לְבֶן־חַיִל וּלְעֹבַדְיָה וְלִזְכַרְיָה וְלִנְתַנְאֵל וּלְמִיכָיָהוּ לְלַמֵּד בְּעָרֵי יְהוּדָה׃", | 17.7. "Also in the third year of his reign he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah;", |
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7. Hebrew Bible, Ecclesiastes, 4.6, 7.8 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •academies (yeshivot), curriculum •academies (yeshivot) Found in books: Hirshman (2009) 13, 102| 4.6. "טוֹב מְלֹא כַף נָחַת מִמְּלֹא חָפְנַיִם עָמָל וּרְעוּת רוּחַ׃", 7.8. "טוֹב אַחֲרִית דָּבָר מֵרֵאשִׁיתוֹ טוֹב אֶרֶךְ־רוּחַ מִגְּבַהּ־רוּחַ׃", | 4.6. "Better is a handful of quietness, Than both the hands full of labour and striving after wind.", 7.8. "Better is the end of a thing than the beginning thereof; And the patient in spirit is better than the proud in spirit.", |
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8. Hebrew Bible, Nehemiah, 8.1-8.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 122| 8.1. "וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃", 8.1. "וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃", 8.2. "וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃", 8.3. "וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃", 8.4. "וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃", 8.5. "וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃", 8.6. "וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃", 8.7. "וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃", 8.8. "וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃", | 8.1. "all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.", 8.2. "And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month.", 8.3. "And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law.", 8.4. "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.", 8.5. "And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up.", 8.6. "And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.", 8.7. "Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.", 8.8. "And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.", |
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9. Hebrew Bible, 1 Chronicles, 25.8 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 122| 25.8. "וַיַּפִּילוּ גּוֹרָלוֹת מִשְׁמֶרֶת לְעֻמַּת כַּקָּטֹן כַּגָּדוֹל מֵבִין עִם־תַּלְמִיד׃", | 25.8. "And they cast lots ward against [ward], as well the small as the great, the teacher as the scholar.", |
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10. Septuagint, Ecclesiasticus (Siracides), 38.26 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 90 | 38.26. He sets his heart on plowing furrows,and he is careful about fodder for the heifers. |
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11. Mishnah, Avot, 1.1, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 122, 167| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", 3.1. "עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", 3.1. "Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he.", |
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| 12. Mishnah, Eduyot, 6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 115 |
13. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 167| 2.1. "אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: \n", | 2.1. "They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.", |
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14. Tosefta, Shabbat, 13.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 104| 13.1. "האורג שני חוטין [ע\"ג הנס] וע\"ג האימרא ה\"ז חייב ר' אלעזר אומר אפי' אחד האורג שני חוטין ע\"ג שפה על [רחב] שלשה בתים ה\"ז חייב [האורג שלשה חוטין בתחלה ה\"ז חייב] למה זה דומה לצלצל קטן שארג בו שני חוטין על רוחב שלשה בתים והאורג שלשה [בתים] מתחלה ה\"ז חייב.", 13.1. "[שותין] מי זבלין מי דקלין וכוס עקרין ומדיח בהן פניו ידיו ורגליו לא ידיח בהן את הסנדל ר' יוחנן הסנדלר מתיר רבי שמעון בן גמליאל אומר האשה רוחצת בנה ביין אע\"פ שמתכוונת לרפואה.", | |
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15. Tosefta, Sanhedrin, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 61| 8.1. "כל סנהדרין שיש בה שנים יודעים לדבר וכולם ראוין לשמוע ראוים לעשות סנהדרין ג' בינונית ארבעה חכמה סנהדרין היתה כחצי גורן עגולה כדי שיהו רואין זה את זה הנשיא יושב באמצע וזקנים יושבים מימינו ושמאלו אמר ר' אלעזר בר' צדוק כשהיה רבן גמליאל יושב בב\"ד ביבנה אבא יושב בימינו וזקנים משמאלו מפני מה אחד יושב מימינו של זקן מפני כבודו של זקן שלש שורות של תלמידי חכמים יושבים לפניהם גדולים בראשונה ושניים בשניה ושלישים בשלישית מכאן ואילך לא היה שם סדר אלא כל הקודם את חברו לתוך ארבע אמות זכה שוטרי הדיינים והנדון והעדים זוממיהם וזוממי זוממיהם עומדין משורה החיצונה ולעם ולא היו צריכים לידע איזהו נדון מפני שמעמידים אותו שני לעד הראשון.", | |
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| 16. Mishnah, Pesahim, 6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 115 |
17. Quintilian, Institutes of Oratory, 1.1.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 113 | 1.1.4. Above all see that the child's nurse speaks correctly. The ideal, according to Chrysippus, would be that she should be a philosopher: failing that he desired that the best should be chosen, as far as possible. No doubt the most important point is that they should be of good character: but they should speak correctly as well. |
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| 18. Anon., Sifre Deuteronomy, 16 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 167 |
| 19. Anon., Qohelet Rabba, 7.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 102, 104 |
| 20. Palestinian Talmud, Horayot, 3.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 115 |
21. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hirshman (2009) 86| 20a. והכי קאמר מחצלת הקנים גדולה עשאה לשכיבה מקבלת טומאה ואין מסככין בה טעמא דעשאה לשכיבה הא סתמא נעשה כמי שעשאה לסיכוך מסככין בה (קטנה עשאה לסיכוך מסככין בה טעמא דעשאה לסיכוך הא סתמא נעשה כמי שעשאה לשכיבה ואין מסככין בה) ואתא ר' אליעזר למימר אחת קטנה ואחת גדולה סתמא כשרה לסיכוך,אמר ליה אביי אי הכי ר' אליעזר אומר אחת קטנה ואחת גדולה אחת גדולה ואחת קטנה מיבעי ליה,ועוד כי פליגי בגדולה הוא דפליגי ורבי אליעזר לחומרא דתניא מחצלת הקנים בגדולה מסככין בה ר' אליעזר אומר אם אינה מקבלת טומאה מסככין בה,אלא אמר רב פפא בקטנה כולי עלמא לא פליגי דסתמא לשכיבה כי פליגי בגדולה ת"ק סבר סתם גדולה לסיכוך ורבי אליעזר סבר סתם גדולה נמי לשכיבה,ומאי עשאה לשכיבה דקאמר הכי קאמר סתם עשייתה נמי לשכיבה עד דעביד לסיכוך,ת"ר מחצלת של שיפה ושל גמי גדולה מסככין בה קטנה אין מסככין בה של קנים ושל חילת גדולה מסככין בה ארוגה אין מסככין בה,רבי ישמעאל בר' יוסי אומר משום אביו אחת זו ואחת זו מסככין בה וכן היה רבי דוסא אומר כדבריו,תנן התם כל החוצלות מטמאין טמא מת דברי ר' דוסא וחכמים אומרים מדרס,מדרס אין טמא מת לא והא אנן תנן כל המטמא מדרס מטמא טמא מת אימא אף מדרס,מאי חוצלות אמר רב אבדימי בר המדורי מרזובלי מאי מרזובלי אמר ר' אבא מזבלי ר' שמעון בן לקיש אומר מחצלות ממש,ואזדא ריש לקיש לטעמיה דאמר ריש לקיש הריני כפרת רבי חייא ובניו שבתחלה כשנשתכחה תורה מישראל עלה עזרא מבבל ויסדה חזרה ונשתכחה עלה הלל הבבלי ויסדה חזרה ונשתכחה עלו רבי חייא ובניו ויסדוה וכן אמר רבי חייא ובניו לא נחלקו רבי דוסא וחכמים על מחצלות של אושא | 20a. b And this is what /b the mishna b is saying: /b With regard to b a large mat of reeds, /b if b one produced it for /b the purpose of b lying /b upon it, b it is susceptible to ritual impurity, and one /b may b not roof /b a i sukka /i b with it. /b The b reason /b is that b one produced it /b specifically b for /b the purpose of b lying /b upon it; however, by inference, a mat that one produced b without designation becomes as /b a mat b produced for roofing, /b and one may b roof /b a i sukka /i b with it. /b With regard to b a small mat of reeds, /b if b one produced it for roofing, one /b may b roof /b a i sukka /i b with it. /b The b reason /b is that b one produced it /b specifically b for roofing; /b however, by inference, a mat that one produced b without designation becomes as /b a mat b produced for /b the purpose of b lying /b upon it, b and /b one may b not roof /b a i sukka /i b with it. And Rabbi Eliezer comes to say /b that b both a small /b mat b and a large /b one produced b without designation /b are b fit /b for roofing., b Abaye said to him: If so, /b if their dispute is only with regard to a small mat, then instead of saying: b Rabbi Eliezer says: Both a small /b mat b and a large /b mat, the mishna b needed /b to say: b Both a large /b mat b and a small /b mat. In a phrase with the format: Both this and that, one typically mentions the more obvious item first. Why then, does Rabbi Eliezer mention the small mat first, if it is with regard to the small mat that they disagree?, b And furthermore, /b there is proof that b when they disagree, /b it b is with regard to a large /b mat, b and Rabbi Eliezer’s /b opinion is b a stringency /b and not a leniency, b as it is taught /b in a i baraita /i : In the case of b a reed mat, with a large /b mat b one /b may b roof /b a i sukka /i . b Rabbi Eliezer says: If it is not susceptible to ritual impurity, one /b may b roof /b his i sukka /i b with it. /b Apparently, Rabbi Eliezer holds that without designation, one may not roof his i sukka /i with a large mat., b Rather, Rav Pappa said: /b Rava’s proposed resolution is rejected. Rather, b with regard to a small /b mat, b everyone agrees that /b if it was produced b without designation, /b presumably it is b for /b the purpose of b lying /b upon it. b When they disagree, is with regard to a large /b mat: b The first i tanna /i holds /b that b a large /b mat produced b without designation /b is presumably b for roofing, and Rabbi Eliezer holds /b that b a large /b mat produced b without designation /b is b also /b presumably b for /b the purpose of b lying /b upon it., b What, /b then, is the meaning of: If b one produced it for /b the purpose of b lying /b upon it, b that /b Rabbi Eliezer b states? This is what /b he b is saying: Making mats without designation is also for /b the purpose of b lying /b upon it, b until one makes /b it specifically b for roofing. /b ,§ b The Sages taught /b in the i Tosefta /i : In the case of b a mat [ i maḥatzelet /i ] /b woven b of papyrus or bulrushes, /b if it is b a large /b mat, b one /b may b roof /b a i sukka /i b with it, /b as it is not typically produced for the purpose of lying upon it. If it is b a small /b mat, b one /b may b not roof /b a i sukka /i b with it, /b as it is typically produced for the purpose of lying upon it. However, with regard to a mat produced b of /b ordinary b reeds or reeds /b specifically used b for plaiting, /b if the mat is plaited with b a large, /b coarse weave, b one /b may b roof /b a i sukka /i b with it, /b as it was certainly not produced for the purpose of lying upon it. If it is b woven /b with a small, fine weave, b one /b may b not roof /b the i sukka /i b with it, /b as typically mats of this sort are woven only for the purpose of lying upon them., b Rabbi Yishmael, son of Rabbi Yosei, said in the name of his father: Both with this /b plaited mat b and with that /b woven mat, b one /b may b roof /b a i sukka /i , as without specific designation otherwise they are not produced for the purpose of lying upon them, and therefore they are ritually pure. b And likewise, Rabbi Dosa would say in accordance with his statement. /b , b We learned /b in a mishna b there: All /b types of b i ḥotzalot /i can become ritually impure /b with b impurity /b imparted by b a corpse. /b Since their legal status is that of a vessel, they become a primary source of ritual impurity. This is b the statement of Rabbi Dosa. And the Rabbis say: /b They become impure with the impurity imparted by b treading. /b If a i zav /i lies or sits on one of the i ḥotzalot /i , they become a primary source of ritual impurity, like a chair or bed of a i zav /i .,The Gemara asks: Impurity imparted by b treading, yes; impurity /b imparted by b a corpse, no? But didn’t we learn /b in a mishna: b Any item that becomes ritually impure /b with impurity imparted b by treading /b also b becomes ritually impure /b with other types of impurity, including impurity b imparted by a corpse, /b although the reverse is not necessarily so. The opinion of the Rabbis is difficult. The Gemara explains: Emend the mishna and b say: /b They become ritually impure b even /b with the impurity imparted by b treading. /b These mats are not merely nondescript vessels, which become primary sources of ritual impurity through exposure to a corpse, they are vessels designated for sitting and lying upon them, and therefore they also become primary sources of ritual impurity if a i zav /i sits or lies upon them.,The Gemara asks about the term used in the mishna: b What /b is the meaning of b i ḥotzalot /i ? Rav Avdimi bar Hamduri said: /b They are b i marzovelei /i . /b The Gemara is unfamiliar with the term and asks: b What /b is the meaning of b i marzovelei /i ? Rabbi Abba said: /b They are called b i mezablei /i /b in Babylonia. They are leather sacks used by shepherds to feed their animals. Shepherds place them under their heads when lying down. b Rabbi Shimon ben Lakish says: /b i Ḥotzalot /i are a different term for b actual mats. /b ,The Gemara notes: b And Reish Lakish follows his /b line of b reasoning /b stated elsewhere, b as Reish Lakish said: I am the atonement for Rabbi Ḥiyya and his sons, as initially, when /b some of the b Torah /b laws were b forgotten from /b the b Jewish people /b in Eretz Yisrael, b Ezra ascended from Babylonia and reestablished /b the forgotten laws. Parts of the Torah were b again forgotten /b in Eretz Yisrael, and b Hillel the Babylonian ascended and reestablished /b the forgotten sections. When parts of the Torah were b again forgotten /b in Eretz Yisrael, b Rabbi Ḥiyya and his sons ascended and reestablished /b the forgotten sections. This expression of deference toward Rabbi Ḥiyya introduces the i halakha /i that Reish Lakish is citing in his name. b And so said Rabbi Ḥiyya and his sons: Rabbi Dosa and the Rabbis did not disagree concerning the /b soft b mats of Usha, /b |
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22. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hirshman (2009) 72| 116b. דהוה שקיל שמא דלא מקבל שוחדא בעו לאחוכי ביה אעיילא ליה שרגא דדהבא ואזול לקמיה אמרה ליה בעינא דניפלגי לי בנכסי דבי נשי אמר להו פלוגו א"ל כתיב לן במקום ברא ברתא לא תירות א"ל מן יומא דגליתון מארעכון איתנטלית אורייתא דמשה ואיתיהיבת ספרא אחריתי וכתיב ביה ברא וברתא כחדא ירתון,למחר הדר עייל ליה איהו חמרא לובא אמר להו שפילית לסיפיה דספרא וכתב ביה אנא לא למיפחת מן אורייתא דמשה אתיתי [ולא] לאוספי על אורייתא דמשה אתיתי וכתיב ביה במקום ברא ברתא לא תירות אמרה ליה נהור נהוריך כשרגא א"ל רבן גמליאל אתא חמרא ובטש לשרגא:,ומפני מה אין קורין כו': אמר רב לא שנו אלא בזמן בית המדרש אבל שלא בזמן בהמ"ד קורין ושמואל אמר אפילו שלא בזמן בית המדרש אין קורין איני והא נהרדעא אתריה דשמואל הוה ובנהרדעא פסקי סידרא בכתובים במנחתא דשבתא אלא אי איתמר הכי איתמר אמר רב לא שנו אלא במקום בהמ"ד אבל שלא במקום בהמ"ד קורין ושמואל אמר,בין במקום בהמ"ד בין שלא במקום בהמ"ד בזמן בהמ"ד אין קורין שלא בזמן בית המדרש קורין ואזדא שמואל לטעמיה דבנהרדעא פסקי סידרא דכתובים במנחתא דשבתא,רב אשי אמר לעולם כדאמרן מעיקרא ושמואל כרבי נחמיה דתניא אע"פ שאמרו כתבי הקדש אין קורין בהן אבל שונין בהן ודורשין בהן נצרך לפסוק מביא ורואה בו א"ר נחמיה מפני מה אמרו כתבי הקדש אין קורין בהן כדי שיאמרו בכתבי הקדש אין קורין וכ"ש בשטרי הדיוטות:, big strongמתני׳ /strong /big מצילין תיק הספר עם הספר ותיק התפילין עם התפילין ואע"פ שיש בתוכן מעות ולהיכן מצילין אותן למבוי שאינו מפולש בן בתירא אומר אף למפולש:, big strongגמ׳ /strong /big ת"ר ארבעה עשר שחל להיות בשבת מפשיטין את הפסח עד החזה דברי רבי ישמעאל בנו של רבי יוחנן בן ברוקה וחכ"א מפשיטין את כולו בשלמא לרבי ישמעאל בנו של ר' יוחנן בן ברוקה דהא איתעביד ליה צורך גבוה אלא לרבנן מ"ט אמר רבה בר בר חנה א"ר יוחנן דאמר קרא (משלי טז, ד) כל פעל ה' למענהו והכא מאי למענהו איכא רב יוסף אמר שלא יסריח רבא אמר שלא יהו קדשי שמים מוטלין כנבלה,מאי בינייהו איכא בינייהו דמנח אפתורא דדהבא אי נמי יומא דאסתנא ורבי ישמעאל בנו של רבי יוחנן בן ברוקה האי פעל ה' למענהו מאי עביד ליה שלא יוציא את האימורין קודם הפשטת העור מ"ט אמר רב הונא בריה דרב נתן משום נימין,אמר רב חסדא אמר מר עוקבא מאי אהדרו ליה חברייא לרבי ישמעאל בנו של רבי יוחנן בן ברוקה הכי קאמרי ליה אם מצילין תיק הספר עם הספר לא נפשיט את הפסח מעורו מי דמי התם טלטול הכא מלאכה אמר רב אשי בתרתי פליגי פליגי בטלטול ופליגי במלאכה והכי קאמרי ליה אם מצילין תיק הספר עם הספר לא נטלטל עור אגב בשר | 116b. b who disseminated /b about himself b the reputation that he does not accept bribes. They wanted to mock him /b and reveal his true nature. b She /b privately b gave him a golden lamp, and /b she and her brother b came before him, /b approaching him as if they were seeking judgment. b She said to /b the philosopher: b I want to share /b in the inheritance b of my father’s estate. He said to them: Divide /b it. Rabban Gamliel b said to him: It is written in our /b Torah: b In a situation /b where there is a b son, the daughter does not inherit. /b The philosopher b said to him: Since the day you were exiled from your land, the Torah of Moses was taken away and the i avon gilyon /i was given /b in its place. b It is written in /b the i avon gilyon /i : b A son and a daughter shall inherit alike. /b , b The next day /b Rabban Gamliel b brought /b the philosopher b a Libyan donkey. /b Afterward, Rabban Gamliel and his sister came before the philosopher for a judgment. b He said to them: I proceeded to the end /b of the b i avon gilayon /i , and it is written: I, /b i avon gilayon /i , b did not come to subtract from the Torah of Moses, and I did not come to add to the Torah of Moses. And it is written there: In a situation /b where there is a b son, the daughter does not inherit. She said to him: May your light shine like a lamp, /b alluding to the lamp she had given him. b Rabban Gamliel said to him: The donkey came and kicked the lamp, /b thereby revealing the entire episode.,We learned in the mishna: b And why /b does b one not read /b the Writings on Shabbat? b Due to suspension /b of Torah study b in the study hall. Rav said: They only taught /b that it is prohibited to read from the Writings on Shabbat b during the hours of /b study in b the study hall; but /b when it is b not during the hours of /b study in b the study hall, one may read /b them. b And Shmuel said: Even /b when it is b not the hours of /b study in b the study hall one may not read /b from the Writings on Shabbat. The Gemara asks: b Is that so? Wasn’t Neharde’a Shmuel’s place /b where he was the rabbi of the town, b and in Neharde’a they concluded /b their b regular weekly discourse with Writings on Shabbat afternoon. Rather, if /b a dispute b was stated /b in this matter, b it was stated as follows: Rav said: It was only taught /b that there is a prohibition b in a place /b where there is a b study hall /b nearby that people can attend; b but not in a place /b where there is b a study hall, one may read /b Writings., b And Shmuel said: Whether it is in the place of the study hall or it is not the place of the study hall, one may not read /b anywhere b when it is during the hours of /b study in b the study hall; /b but b when it is not during the hours of /b study in b the study hall, one may read. And Shmuel follows his /b line of b reasoning /b stated elsewhere, as b in Neharde’a they /b would b conclude their /b studies with b Writings on Shabbat afternoon. /b , b Rav Ashi said: Actually, /b the dispute is b as we stated initially, and Shmuel said /b what he said b in accordance with /b the opinion of b Rabbi Neḥemya. As it was taught /b in a i baraita /i : b Although /b the Sages b said /b with regard to b sacred writings /b that they b may not be read /b on Shabbat, b one may study /b the midrash on b them and teach them /b before the congregation; if b one requires a verse /b that is written in the Writings, b he brings /b a book b and looks in it. Rabbi Neḥemya said: Why did they say /b that b sacred writings are not read on /b Shabbat? b So that /b people b will say: Sacred writings may not be read, all the more so /b that is the case with b ordinary documents, /b i.e., contracts and letters. If so, according to Rabbi Neḥemya, reading any sacred writings on Shabbat is prohibited so that people will refrain from reading non-sacred documents on Shabbat. It was not prohibited to encourage attendance the study hall. Shmuel himself does not hold in accordance with the opinion of Rabbi Neḥemya., strong MISHNA: /strong b One may rescue the casing /b of a Torah b scroll /b from a fire on Shabbat together b with the Torah scroll, and the casing of phylacteries along with the phylacteries, even if they have money inside them. And to where may one rescue them? Into an alley that is closed, /b which, if it is surrounded on three sides, is considered to be a private domain by Torah law. b Ben Beteira says: Even into an open /b alley., strong GEMARA: /strong Apropos the mishna, the Gemara cites that which b the Sages taught /b in a i baraita /i : If b the fourteenth /b of Nissan b occurs on Shabbat, /b and the Paschal lamb is offered but not roasted until Shabbat ends, b one flays the Paschal /b lamb b up to the breast /b to enable removal of the parts of the animal that are offered on the altar on Shabbat. One flays the rest of the animal after Shabbat. Further skinning is only to facilitate eating the animal, therefore, it does not override Shabbat; this is b the statement of Rabbi Yishmael, son of Rabbi Yoḥa ben Beroka. And the Rabbis say: One flays it in its entirety. /b The Gemara asks: b Granted, according to /b the opinion of b Rabbi Yishmael, son of Rabbi Yoḥa ben Beroka, /b who said one may flay only part of the animal, the i halakha /i is understandable. b Since it has /b already b been used for its divine purpose /b of having its blood sprinkled on the altar, the animal no longer should be flayed. b But according to the Rabbis, what is the reason /b for their opinion? b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: The verse states, “All that the Lord has made is for His sake” /b (Proverbs 16:4), meaning that a prohibited action is only permitted if its performance honors God. The Gemara asks: b And here, what /b manifestation of b for His sake is there /b in flaying the remaining hide from the Paschal lamb? b Rav Yosef said: /b The Rabbis permitted removing the entire hide so b that /b the sacrifice b will not putrefy. Rava said: /b The Rabbis permitted removing the entire hide so b that the sacred sacrifices will not be left /b in disgrace b like /b a half-stripped b animal carcass /b left unattended.,The Gemara asks: b What is /b the practical difference b between them? /b The Gemara answers: b There is /b a practical difference b between them when /b the Paschal lamb b is laid on a golden table. /b In this case, there is indeed a concern that the carcass will putrefy, although there is no element of disgrace. b Alternatively, /b there is a practical difference on b a day with a /b cold b northern wind. /b In this case, there is no concern that it will putrefy but there is a concern of disgracing the sacrifice. The Gemara asks: b And what does Rabbi Yishamel, son of Rabbi Yoḥa ben Beroka, do with the /b verse, “All b that the Lord has made is for His sake”? /b The Gemara answers: He uses it to permit removing part of the hide, b as /b if it was b not /b for this verse, it would have been possible b to remove the sacrificial parts /b offered on the altar b before removing the hide /b by puncturing the hide of the animal and removing the fats through the opening. The Gemara asks: b What is the reason /b that the Torah prohibited doing so? b Rav Huna, son of Rav Natan, said: Because of /b the b hairs, /b so that they do not become entangled in the sacrificial parts and distort them., b Rav Ḥisda said /b that b Mar Ukva said: How did the members of the group respond to Rabbi Yishmael, son of Rabbi Yoḥa ben Beroka? This is what they said to him: If one may save /b the b casing of a /b Torah b scroll along with the /b Torah b scroll, /b why b may one not strip the Paschal /b lamb b of its skin? /b Here too, in the case of skinning the Paschal lamb, once part of the action is permitted one should be able to perform the entire act. The Gemara is surprised at this: b Are they comparable? There, /b in rescuing the casing of the scroll, only b moving /b is involved, which is prohibited by rabbinic law; whereas b here, /b in the case of the Paschal lamb, the act of flaying is a b prohibited labor /b by Torah law. b Rav Ashi said: They are disagreeing with regard to two /b issues: b They disagree with regard to moving /b the hide along with the flesh, b and they disagree with regard to the labor /b of flaying the animal. b And this is what they said to him: If one may rescue /b the b casing of the Torah scroll along with the Torah scroll, /b will b we not move /b the b hide /b of the Paschal lamb b together with the flesh /b of the sacrifice? The sacrifice should be moved with its skin so it does not putrefy. |
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23. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 72| 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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24. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 94 | 69a. that when b we say /b the two loaves must come from the b first fruits, /b the verse is referring to the new b fruit /b crop grown this year? This is not so. Rather, b we say /b that the two loaves must come from the first fruits sacrificed b upon the altar /b this year. Therefore, even in Rabba’s case the two loaves cannot come from wheat, as b the altar /b had already b consumed from the fruit, /b i.e., the wheat used for the i omer /i offering, b of this year. /b ,§ b Rami bar Ḥama raises a dilemma: /b With regard to the b two loaves /b that permit the bringing of first fruit, are all fruit that are b budding /b at the time of the sacrifice b permitted, or /b are only fruit that has gone through b formation permitted? /b The Gemara asks: b What /b is meant here by b budding and what /b is the meaning of b formation? If we say /b that this is referring to the b budding of the fruit and the formation of the fruit, /b this is difficult: b Now /b that it is taught (70a) that even in the case of the grain b taking root /b prior to the bringing of the two loaves, that grain is b permitted /b by their sacrifice, b is /b it b necessary /b to discuss the b budding or formation /b of fruit, which corresponds to a later stage than the taking root of grain?,The Gemara answers: b Rather, /b Rami bar Ḥama is referring to the b budding of /b a fruit tree’s b leaf and the formation of /b a fruit tree’s b leaf. /b The question is b whether /b the budding of the fruit tree’s leaves b is like the taking root /b of grain, and therefore all the tree’s first fruit is permitted by the two loaves, b or /b whether this budding is b not /b similar to the taking root of grain, and therefore the tree’s fruit is not permitted by the two loaves. The Gemara concludes: The dilemma b shall stand /b unresolved.,§ b Rava bar Rav Ḥa raises a dilemma: /b With regard to b wheat /b kernels b that one sowed in the ground, /b does the bringing of the b i omer /i /b offering b permit them /b to be eaten b or /b does the b i omer /i not permit them /b in consumption? The Gemara asks: b What are the circumstances? If /b this is referring to a case b where /b the wheat kernel b has /b already b taken root /b prior to the bringing of the i omer /i offering, b we /b already b learn /b this in a mishna. b If it /b is referring to a case b where /b the wheat stalk b has not /b yet b taken root, we /b already b learn /b this in a mishna as well.,The Gemara cites the source for this claim. b As we learned /b in a mishna (70a): b If /b crops b took root before /b the sacrifice of b the i omer /i /b offering, the b i omer /i permits them /b to be eaten. b And if not, /b i.e., they took root only after the sacrifice of the i omer /i offering, b they are prohibited until /b the b next i omer /i /b is sacrificed the following year.,The Gemara explains: b No, /b Rava bar Rav Ḥa’s dilemma b is necessary /b only in a case b where one reaped /b grain b and sowed it /b again b prior to the i omer /i , and /b the time of the b i omer /i arrived and passed /b while the grain was in the ground but before it had taken root. b And /b this is b the dilemma /b that b he raises: What is /b the i halakha /i in such a case? Is it permitted b to take /b these kernels b and eat from them? /b Is their halakhic status b considered like /b that of kernels b cast into a jug, /b i.e., disconnected from the ground, b and /b consequently the sacrifice of the b i omer /i /b offering b renders their /b consumption b permitted? Or perhaps he subordinated them to the ground, /b in which case their halakhic status is that of seeds that did not take root and are therefore prohibited.,Rava bar Rav Ḥa raises another dilemma with regard to grains that were reaped and then sowed again: b Does /b the i halakha /i of b exploitation /b apply b to them /b in a case of a disparity of one-sixth between their sale price and their market value, which would render the exploiter obligated to refund the difference between the purchase price and the market value, b or does /b the i halakha /i of b exploitation not /b apply b to them? /b Since the i halakhot /i of exploitation apply only to movable property, not to land, this matter depends on whether these grains are considered like detached movable property or whether they have been subordinated to the land.,The Gemara asks: b What are the circumstances? If we say that one said: I sowed six /b i kav /i of grain b in /b the field, b and witnesses came and said that he sowed only five /b i kav /i b in it, /b that is difficult: b But doesn’t Rava say: /b With regard to b any item that /b is otherwise subject to the i halakhot /i of exploitation, and it is sold b by measure, or by weight, or by number, even /b if the disparity was b less than the measure of exploitation /b in the transaction, the transaction is b reversed. /b A disparity of one-sixth between the value of an item and its price constitutes exploitation only in cases where there is room for error in assessing the value of an item. In a case where the sale item is easily quantifiable, any deviation from the designated quantity results in a nullification of the transaction, even if the sale item in question is subordinate to the ground., b Rather, /b it is a case b where /b the seller b said: I cast /b kernels in the field b as required, /b without quantifying the measure of the kernels that he cast, b and witnesses came and said that he did not cast /b kernels in the field b as required. /b Are b they /b subject b to /b the i halakhot /i of b exploitation, /b as the halakhic status of these kernels is b like /b that of kernels b cast into a jug, and they /b are subject b to /b the i halakhot /i of b exploitation? Or, perhaps /b the laborer b subordinated them to the ground, /b in which case they have the status of land, which is not subject to the i halakhot /i of exploitation.,Rava bar Rav Ḥa raises yet another dilemma with regard to grains that were reaped and then sowed again. The i halakha /i is that one does not take oaths with regard to claims on land. Consequently, if one admitted to part of a claim with regard to such grain, which generally obligates him in an oath, does b he take an oath with regard to /b the kernels b or /b does b he not take an oath with regard to /b the kernels? Is their halakhic status b like /b that of kernels b cast into a jug, and they are like movable property and one takes an oath with regard to them? Or, perhaps he subordinated them to the ground, /b and b they are like land and one does not take an oath with regard to them. /b The Gemara concludes: The dilemma b shall stand /b unresolved.,§ b Rami bar Ḥama raises /b another b dilemma: /b With regard to b wheat /b kernels b that /b are found b in the dung of cattle, or barley /b kernels b found in the dung of an animal, what is /b the i halakha /i ? The Gemara asks: b With regard to what /b issue was this dilemma raised? b If we say /b it was with regard to their capacity b to become susceptible to the ritual impurity of food, we /b already b learn /b this in a i baraita /i , as it is taught: If one found b wheat /b kernels b in the dung of cattle or barley /b kernels b in the dung of animals, /b they b do not become susceptible to /b the b ritual impurity of food. /b But if he b collected them for eating, /b they b do become susceptible to /b the b ritual impurity of food. /b ,The Gemara provides another suggestion: b Rather, /b perhaps Rami bar Ḥama’s dilemma is referring to the use of these kernels b for meal offerings. /b The Gemara rejects this: It is b obvious that /b they may b not /b be used for meal offerings, as it is written with regard to those who offer inferior items to the Temple: b “Present it now unto your governor; will he be pleased with you or show you favor? /b Says the Lord of hosts” (Malachi 1:8). Any item that one would not feel comfortable bringing to a governor or local ruler may certainly not be brought to the Temple.,The Gemara explains: b No; /b it is b necessary /b to raise the dilemma in a case b where one collected /b these kernels b and sowed /b them in the ground, b and /b now he b wants to bring meal offerings from them. What /b is the i halakha /i ? b Is /b the reason one may not use them initially for meal offerings b because /b they are b disgusting, and since he sowed them /b again b their disgusting /b quality has b left? Or perhaps /b they were initially disqualified b because they are /b considered b weakened /b after having been digested by an animal. b And /b if so, even the grains that have b now /b grown after they were replanted are b also weakened, /b like the kernels that gave rise to them. The Gemara concludes: The dilemma b shall stand /b unresolved., b Rami bar Ḥama raises /b yet another b dilemma: /b In the case of b an elephant that swallowed an Egyptian wicker basket and excreted it /b intact along b with its waste, what is /b the i halakha /i ? The Gemara asks: b With regard to what /b matter was this dilemma raised?, b If we say /b that the dilemma was raised b with regard to /b a case where the wicker basket was ritually impure and the question is if b its ritual impurity is nullified /b by the elephant swallowing it, b we /b already b learn /b in a mishna ( i Kelim /i 25:9): b All vessels descend into their /b state of b ritual impurity by means of thought. /b Although an unfinished vessel cannot become ritually impure, if the craftsman decided not to finish it, it immediately assumes the halakhic status of a completed vessel and can become ritually impure. b But they ascend from their /b state of b ritual impurity only by means of a change /b resulting from b an action. /b A ritually impure vessel, once it undergoes physical change, is no longer ritually impure. Therefore, as the wicker basket remained intact without physical change, it is clear that it remains ritually impure.,The Gemara answers: b No, /b it is b necessary /b to raise this dilemma in a case b where /b the elephant had b swallowed /b ends of b palm leaves [ i hutzin /i ] /b whole, b and /b after the leaves were excreted b one made them /b into b an Egyptian wicker basket. /b The dilemma is as follows: b Is /b this considered b digestion, /b and therefore the basket prepared from the leaves b is /b |
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25. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hirshman (2009) 86| 103b. והושיבו ישיבה לאחר שלשים יום שמעון בני חכם גמליאל בני נשיא חנינא בר חמא ישב בראש:,אל תספדוני בעיירות: סבור מינה משום טרחא הוא דקאמר כיון דחזי דקספדי בכרכים וקאתו כולי עלמא אמרו שמע מינה משום יקרא הוא דקאמר,הושיבו ישיבה לאחר שלשים יום דלא עדיפנא ממשה רבינו דכתיב (דברים לד, ח) ויבכו בני ישראל את משה בערבות מואב שלשים יום תלתין יומין ספדין ביממא וליליא מכאן ואילך ספדו ביממא וגרסי בליליא או ספדו בליליא וגרסי ביממא עד דספדי תריסר ירחי שתא,ההוא יומא דאשכבתיה דרבי נפקא בת קלא ואמרה כל דהוה באשכבתיה דרבי מזומן הוא לחיי העוה"ב ההוא כובס כל יומא הוה אתי קמיה ההוא יומא לא אתא כיון דשמע הכי סליק לאיגרא ונפל לארעא ומית יצתה בת קול ואמרה אף ההוא כובס מזומן הוא לחיי העולם הבא:,שמעון בני חכם: מאי קאמר הכי קאמר אע"פ ששמעון בני חכם גמליאל בני נשיא,אמר לוי צריכא למימר אמר רבי שמעון בר רבי צריכא לך ולמטלעתך מאי קשיא ליה הא קרא קאמר (דברי הימים ב כא, ג) ואת הממלכה נתן ליהורם כי הוא הבכור,ההוא ממלא מקום אבותיו הוה ורבן גמליאל אינו ממלא מקום אבותיו הוה,ורבי מאי טעמא עבד הכי נהי דאינו ממלא מקום אבותיו בחכמה ביראת חטא ממלא מקום אבותיו הוה:,חנינא בר חמא ישב בראש לא קיבל רבי חנינא שהיה ר' אפס גדול ממנו שתי שנים ומחצה יתיב רבי אפס ברישא ויתיב רבי חנינא אבראי ואתא לוי ויתיב גביה,נח נפשיה דרבי אפס ויתיב רבי חנינא ברישא ולא הוה ליה ללוי איניש למיתב גביה וקאתא לבבל והיינו דאמרי ליה לרב גברא רבה אקלע לנהרדעא ומטלע ודריש כלילא שרי אמר שמע מינה נח נפשיה דרבי אפס ויתיב רבי חנינא ברישא ולא הוה ליה ללוי איניש למיתב גביה וקאתא,ואימא רבי חנינא נח נפשיה ור' אפס כדיתיב יתיב ולא הוה ליה ללוי איניש למיתב גביה וקאתא איבעית אימא לוי לר' אפס מיכף הוה כייף ליה,ואי בעית אימא כיון דאמר ר' חנינא בר חמא ישב בראש לא סגי דלא מליך דכתיב בהו בצדיקים (איוב כב, כח) ותגזר אומר ויקם לך,והא הוה ר' חייא נח נפשיה והאמר ר' חייא אני ראיתי קברו של רבי והורדתי עליו דמעות איפוך,והאמר רבי חייא אותו היום שמת רבי בטלה קדושה איפוך,והתניא כשחלה רבי נכנס ר' חייא אצלו ומצאו שהוא בוכה אמר לו רבי מפני מה אתה בוכה והתניא מת מתוך השחוק סימן יפה לו מתוך הבכי סימן רע לו פניו למעלה סימן יפה לו פניו למטה סימן רע לו פניו כלפי העם סימן יפה לו כלפי הכותל סימן רע לו פניו ירוקין סימן רע לו פניו צהובין ואדומים סימן יפה לו מת בע"ש סימן יפה לו במו"ש סימן רע לו מת בערב יוהכ"פ סימן רע לו במוצאי יוהכ"פ סימן יפה לו מת מחולי מעיים סימן יפה לו מפני שרובם של צדיקים מיתתן בחולי מעיים,א"ל אנא אתורה ומצות קא בכינא,איבעית אימא איפוך ואיבעית אימא לעולם לא תיפוך ר' חייא עסוק במצות הוה ורבי סבר לא אפגריה,והיינו דכי הוו מינצו ר' חנינא ור' חייא א"ל ר' חנינא לר' חייא בהדי דידי מינצת דאם חס ושלום נשתכחה תורה מישראל מהדרנא ליה מפלפולי,א"ל ר' חייא אנא עבדי דלא משתכחה תורה מישראל דאייתינא כיתנא ושדיינא ומגדלנא נישבי וציידנא טביא ומאכילנא בישרא ליתמי ואריכנא מגילתא ממשכי דטביא וסליקנא למתא דלית בה מקרי דרדקי וכתיבנא חמשא חומשי לחמשא ינוקי ומתנינא שיתא סידרי לשיתא ינוקי לכל חד וחד אמרי ליה אתני סידרך לחברך,והיינו דאמר רבי כמה גדולים מעשה חייא א"ל ר"ש ב"ר אפילו ממך א"ל אין א"ל רבי ישמעאל ברבי יוסי אפילו מאבא א"ל חס ושלום לא תהא כזאת בישראל,אמר להן לבני קטן אני צריך נכנס ר' שמעון אצלו מסר לו סדרי חכמה,אמר להן לבני גדול אני צריך נכנס רבן גמליאל אצלו ומסר לו סדרי נשיאות אמר לו בני נהוג נשיאותך ברמים זרוק מרה בתלמידים,איני והא כתיב (תהלים טו, ד) ואת יראי ה' יכבד ואמר מר זה יהושפט מלך יהודה כשהיה רואה תלמיד חכם היה עומד מכסאו ומחבקו ומנשקו וקורא לו רבי רבי מרי מרי,לא קשיא הא בצינעא הא בפרהסיא,תניא רבי מוטל בציפורי ומקום מוכן לו בבית שערים והתניא (דברים טז, כ) צדק צדק תרדף הלך אחר ר' לבית שערים,ר' בבית שערים הוה אלא כיון דחלש אמטיוהי לציפורי | 103b. b and reconvene the /b study sessions at the b yeshiva after thirty days /b of mourning. b My son Shimon is a Sage. My son Gamliel /b should be the b i Nasi /i . Ḥanina bar Ḥama will sit at the head /b of the yeshiva.,The Gemara explains the requests of Rabbi Yehuda HaNasi: b Do not eulogize me in the /b small b towns. /b They b understood from /b this statement b that he said this due to the trouble /b that would be caused for many if he were eulogized in every town, since they would have to travel from the outlying villages to take part in the eulogies. However, b when they saw that they were eulogizing him in the cities and everyone came /b despite the trouble, b they said: Conclude from here that he said this due to /b considerations of b honor. /b Had they eulogized him in the towns, the gatherings would have been small and unfitting for a man of his stature. He therefore requested that they arrange things in a way that large crowds would gather.,Rabbi Yehuda HaNasi further instructed: b Reconvene the /b study sessions at the b yeshiva after thirty days /b of mourning. This is b because I am not better than Moses, our teacher, as it is written: “And the children of Israel wept for Moses in the plains of Moab thirty days” /b (Deuteronomy 34:8), which means that for b thirty days they eulogized /b him b by day and night. From this /b point b forward they eulogized /b him b by day and they studied by night, or they eulogized /b him b by night and studied by day, until they eulogized /b him b for twelve months /b of b the year. /b ,The Gemara relates that b on the day of the funeral /b of b Rabbi /b Yehuda HaNasi, b a Divine Voice emerged and said: Whoever was /b present b at the funeral of Rabbi /b Yehuda HaNasi b is destined for life /b in b the World-to-Come. /b There was b a certain launderer /b who b would come before /b Rabbi Yehuda HaNasi b every day. On that /b particular b day, he did not come /b and was therefore not present at the funeral. b When he heard this, /b that Rabbi Yehuda HaNasi had died, he was so full of grief that b he ascended to the roof and fell to the ground and died. A Divine Voice emerged and said: That launderer too is destined for life /b in b the World-to-Come. /b ,§ Rabbi Yehuda HaNasi said: b My son Shimon is a Sage; /b my son Gamliel should be the i Nasi /i . b What /b was b he saying, /b i.e., what did he mean by these remarks? The Gemara explains: b This is what he /b was b saying: Although my son Shimon is a /b greater b Sage, my son Gamliel /b should be the b i Nasi /i . /b , b Levi said: Need this be said? /b After all, Gamliel was the firstborn. b Rabbi Shimon, son of Rabbi /b Yehuda HaNasi, b said: /b It is b necessary for you and for your limp. /b The Gemara asks: b What did /b Rabbi Shimon find b difficult /b with Levi’s question that caused him to scoff? b Doesn’t the verse state: “But the kingdom he gave to Jehoram because he was the firstborn” /b (II Chronicles 21:3)? This indicates that the firstborn is the one who inherits his father’s appointment, and so Levi legitimately asked why Rabbi Yehuda HaNasi had to leave specific instructions about this.,The Gemara explains: b He, /b Jehoram, b filled the place of his fathers, /b i.e., he was their equal in his personal attributes and leadership capabilities. However, b Rabban Gamliel did not fill the place of his fathers, /b and for this reason Rabbi Yehuda HaNasi had to specifically command that he nevertheless be appointed as the i Nasi /i .,The Gemara asks: b And /b if that is so, b what is the reason /b that b Rabbi /b Yehuda HaNasi b did this? /b Why did he choose this son to be his successor if he was unfit for the position? The Gemara answers: b Although he did not fill the place of his fathers with regard to wisdom, /b as he was not as great a Torah scholar as his father, b he did fill the place of his fathers with regard to fear of sin /b and was therefore fit to be appointed as the i Nasi /i .,§ Rabbi Yehuda HaNasi instructed: b Ḥanina bar Ḥama will sit at the head /b of the yeshiva. The Gemara relates: b Rabbi Ḥanina did not accept /b this appointment, b because Rabbi Afes was older than him /b by b two and a half years /b and he did not want to precede him in accepting this position. Consequently, b Rabbi Afes sat at the head /b of the yeshiva, b and Rabbi Ḥanina sat outside, /b as it was unbefitting for him to sit as a student before Rabbi Afes. b And Levi came and sat /b and studied b with him /b outside., b Rabbi Afes died, and Rabbi Ḥanina, /b taking his place, b sat at the head /b of the yeshiva. b And Levi did not have anyone to sit /b and study b with, and /b so b he came to Babylonia. And this is /b the background to the incident in which b they said to Rav: A great man came to Neharde’a, and he limps, and he taught: /b It b is permitted /b for a woman who is wearing a b i kelila /i , /b a tiara-like ornament, to go out into the public domain on Shabbat. Rav then b said: Conclude from this /b that b Rabbi Afes died and Rabbi Ḥanina, /b taking his place, b sat at the head /b of the yeshiva, b and Levi did not have anyone to sit /b and study b with, and /b so b he came /b to Babylonia.,The Gemara asks: How did Rav know that it was Rabbi Afes who died? b Say /b that b Rabbi Ḥanina /b was the one who b died, /b and b Rabbi Afes sat as he had sat, /b i.e., he continued to sit at the head of the yeshiva, b and Levi did not have anyone to sit with, and /b so b he came /b to Babylonia. The Gemara answers: b If you wish, say /b that b Levi was subordinate to Rabbi Afes /b and would have sat before him as a student had Rabbi Afes still been alive, and the only reason why he sat outside in the first place was in deference to Rabbi Ḥanina, who sat outside because he did not consider himself subordinate to Rabbi Afes., b And if you wish, say /b instead that b since Rabbi /b Yehuda HaNasi had b said: Ḥanina bar Ḥama will sit at the head /b of the yeshiva, b it is not possible that he will not /b one day b rule /b the yeshiva. Therefore, it must have been Rabbi Afes who died and Rabbi Ḥanina who took his place, b as it is written about the righteous: “You shall also decree a thing, and it shall be established unto you” /b (Job 22:28).,The Gemara asks: b But wasn’t Rabbi Ḥiyya /b there? Why didn’t Rabbi Yehuda HaNasi appoint him as head of the yeshiva? The Gemara answers: b He died /b before Rabbi Yehuda HaNasi. The Gemara asks: b But didn’t Rabbi Ḥiyya say: I saw the grave site of Rabbi /b Yehuda HaNasi b and I shed tears over it? /b The Gemara answers: b Reverse /b the names. It was Rabbi Yehuda HaNasi who said that he saw the grave site of Rabbi Ḥiyya.,The Gemara asks: b But didn’t Rabbi Ḥiyya say: /b On b that day that Rabbi /b Yehuda HaNasi b died, sanctity ceased? /b The Gemara answers: b Reverse /b the names. It was Rabbi Yehuda HaNasi who made this statement about Rabbi Ḥiyya.,The Gemara asks: b But isn’t it taught /b in a i baraita /i : b When Rabbi /b Yehuda HaNasi b fell ill, Rabbi Ḥiyya entered /b to be b with him and found him crying. He said to him: My teacher, for what /b reason b are you crying? Isn’t it taught /b in a i baraita /i : br If one b dies while laughing, it is a good sign for him; while crying, it is a bad sign for him. /b br If one dies with b his face upward, it is a good sign for him; /b with b his face downward, it is a bad sign for him. /b br If one dies with b his face facing the people /b standing around him, b it is a good sign for him; /b with b his face facing the wall, it is a bad sign for him. /b br If one’s b face /b is b sallow, it is a bad sign for him; /b if b his face /b is b yellow or ruddy, it is a good sign for him. /b br If one b dies on the Shabbat eve it is a good sign for him, /b because he is heading straight into the Shabbat rest; if one dies b at the conclusion of Shabbat it is a bad sign for him. /b br If one b dies on the eve of Yom Kippur, it is a bad sign for him, /b as his sins have not yet been forgiven; if one dies at b the conclusion of Yom Kippur it is a good sign for him, /b because he died after his sins have been forgiven. br If one b dies due to an intestinal disease, it is a good sign for him, because most of the righteous die due to intestinal disease. /b ,Rabbi Yehuda HaNasi b said to him: I am crying for the Torah and the mitzvot /b that I will be unable to fulfill after I die. This indicates that Rabbi Ḥiyya was present at the time of Rabbi Yehuda HaNasi’s death.,The Gemara answers: b If you wish, say /b that one must b reverse /b the names and that it was Rabbi Yehuda HaNasi who came to visit Rabbi Ḥiyya prior to his death. b And if you wish, say /b instead that b actually /b we b do not /b need to b reverse /b the names in all of the above statements, but rather explain that b Rabbi Ḥiyya was occupied with /b the performance of b mitzvot and Rabbi /b Yehuda HaNasi b thought: I will not hold him back /b from his performance of mitzvot by appointing him head of the yeshiva., b And this is /b the background to an exchange that took place b when Rabbi Ḥanina and Rabbi Ḥiyya argued. Rabbi Ḥanina said to Rabbi Ḥiyya: You are arguing with me? If, Heaven forfend, the Torah would be forgotten from the Jewish people, I would restore it through my analyses, /b i.e., using my abilities of analysis I would be able to rediscover all that had been lost., b Rabbi Ḥiyya said /b to Rabbi Ḥanina: b I am working /b to ensure b that the Torah will not be forgotten from the Jewish people. For I bring flax and I plant it, and I /b then b weave nets /b from the flax fibers. b I /b then go out and b trap deer, and I feed /b the b meat to orphans, and I form scrolls from the skins of the deer. And I go to a town that has no teachers of children in it and I write the five books /b of the Torah b for five children. And I teach the six orders /b of the Mishna b to six children. To each and every one /b of these children b I say: Teach your order to your friends. /b In this way all of the children will learn the whole of the Torah and the Mishna., b And this is /b what b Rabbi /b Yehuda HaNasi referred to when he b said: How great are the actions of Ḥiyya. Rabbi Shimon, son of Rabbi /b Yehuda HaNasi, b said to /b his father: b Even /b greater b than your /b works? b He said to him: Yes. Rabbi Yishmael, son of Rabbi Yosei, said to /b Rabbi Yehuda HaNasi: b Even /b greater b than /b the work of Rabbi Yosei, my b father? /b Rabbi Yehuda HaNasi b said to him: Heaven forfend. Such /b comments b should not be /b made b among the Jewish people. /b ,§ The Gemara returns to the narrative of the impending death of Rabbi Yehuda HaNasi: b He said to them: I need my younger son. Rabbi Shimon entered his /b presence. b He transmitted to him the orders of wisdom, /b including how he should conduct himself and the essential principles of the Torah., b He said to them: I need my older son. Rabban Gamliel entered his /b presence, b and /b Rabbi Yehuda HaNasi b transmitted to him the procedures /b of the office b of the i Nasi /i . /b Rabbi Yehuda HaNasi b said to /b Rabban Gamliel: b My son, conduct your /b term as b i Nasi /i with assertiveness /b and b cast fear upon /b your b students, /b i.e., treat them in a firm manner so that they will fear you.,The Gemara asks: b Is that so /b that it is correct to behave in such a manner? b But isn’t it written: “But he honors those that fear the Lord” /b (Psalms 15:4), b and the Master said: This /b is referring to b Jehoshaphat, king of Judea. When he would see a Torah scholar he would rise from his throne and hug him and kiss him and call to him: My teacher, my teacher, my master, my master. /b This demonstrates that it is appropriate even for a king to behave with affection toward Torah scholars.,The Gemara answers: This is b not difficult. This /b display of affection should be applied b in private, /b when only the teacher and student are present, and b that /b stern demeanor should be applied b in public, /b in order to ensure the teacher’s authority., b It is taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi was b lying /b ill in b Tzippori and a /b burial b site was ready for him in Beit She’arim. /b The Gemara asks: b But isn’t it taught /b in a i baraita /i : b “Justice, justice shall you follow” /b (Deuteronomy 16:20); b follow Rabbi /b Yehuda HaNasi b to Beit She’arim, /b i.e., one should seek to have his case adjudicated by Rabbi Yehuda HaNasi’s court in Beit She’arim. This indicates that Beit She’arim, not Tzippori, was Rabbi Yehuda HaNasi’s place of residence, and therefore he must have been lying ill in Beit She’arim.,The Gemara answers: b Rabbi /b Yehuda HaNasi b was in Beit She’arim, but when he became ill they transferred him to Tzippori, /b |
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26. Babylonian Talmud, Horayot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 115| 14a. לא היה קרב אמר לו מי הם הללו שמימיהם אנו שותים ושמותם אין אנו מזכירים אמר ליה בני אדם שבקשו לעקור כבודך וכבוד בית אביך,אמר ליה (קהלת ט, ו) גם אהבתם גם שנאתם גם קנאתם כבר אבדה אמר ליה (תהלים ט, ז) האויב תמו חרבות לנצח אמר ליה הני מלי היכא דאהנו מעשייהו רבנן לא אהנו מעשייהו הדר אתני ליה אמרו משום רבי מאיר אילו היה תמורה לא היה קרב אמר רבא אפילו רבי דענוותנא הוא תנא אמרו משום ר"מ אמר ר"מ לא אמר,אמר רבי יוחנן פליגו בה רבן שמעון בן גמליאל ורבנן חד אמר סיני עדיף וחד אמר עוקר הרים עדיף,רב יוסף סיני רבה עוקר הרים שלחו לתמן איזה מהם קודם שלחו להו סיני עדיף דאמר מר הכל צריכין למרי חטיא ואפילו הכי לא קביל רב יוסף עליה מלך רבה עשרין ותרתי שנין והדר מלך רב יוסף וכל שני דמלך רבה רב יוסף אפילו אומנא לביתיה לא חליף,אביי ורבא ורבי זירא ורבה בר מתנה הוו יתבי והוו צריכי רישא אמרי כל דאמר מלתא ולא מפריך להוי רישא דכולהו איפריך דאביי לא איפריך חזייה רבה לאביי דגבה רישא א"ל נחמני פתח ואימא,איבעיא להו רבי זירא ורבה בר רב מתנה הי מנייהו עדיף רבי זירא חריף ומקשה ורבה בר רב מתנה מתון ומסיק מאי תיקו:, br br big strongהדרן עלך כהן משיח וסליקא לה מסכת הוריות /strong /big br br | |
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27. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hirshman (2009) 114| 67a. שכח אחד מן החיצונה ולא עירב ודאי פנימית מותרת דאחדא דשא ומשתמשא וחיצונה אסורה,אמר ליה רב הונא בריה דרב יהושע לרבא וכי שכח אחד מן הפנימית ולא עירב אמאי שתיהן אסורות לבטיל בר פנימית לבני פנימית ותיתי חיצונה ותשתרי בהדייהו,כמאן כרבי אליעזר דאמר אינו צריך לבטל רשות לכל אחד ואחד כי קאמינא לרבנן דאמרי צריך לבטל לכל אחד ואחד:,רב חסדא ורב ששת כי פגעי בהדי הדדי רב חסדא מרתען שיפוותיה ממתנייתא דרב ששת ורב ששת מרתע כוליה גופיה מפלפוליה דרב חסדא,בעא מיניה רב חסדא מרב ששת שני בתים משני צידי רשות הרבים ובאו נכרים והקיפום מחיצה בשבת מהו,אליבא דמאן דאמר אין ביטול רשות מחצר לחצר לא תיבעי לך השתא דאי בעו לערובי מאתמול מצו מערבי אמרת אין ביטול רשות מחצר לחצר הכא דאי בעו לערובי מאתמול לא מצו מערבי לא כל שכן,כי תיבעי לך אליבא דמאן דאמר יש ביטול רשות מחצר לחצר התם דאי בעו לערובי מאתמול מצו מערבי בטולי נמי מצי מבטל אבל הכא דלא מצו מערבי מאתמול בטולי נמי לא מצי מבטל,או דילמא לא שנא אמר ליה אין מבטלין,מת נכרי בשבת מהו,אליבא דמאן דאמר שוכרין לא תיבעי לך השתא תרתי עבדינן חדא מיבעיא,אלא כי תיבעי לך אליבא דמ"ד אין שוכרין תרתי הוא דלא עבדינן הא חדא עבדינן או דלמא לא שנא אמר ליה אני אומר מבטלין והמנונא אמר אין מבטלין:,אמר רב יהודה אמר שמואל נכרי שיש לו פתח ארבעה על ארבעה פתוח לבקעה אפילו מכניס ומוציא גמלים וקרונות כל היום כולו דרך מבוי אין אוסר על בני מבוי,מ"ט בפיתחא דמיחד ליה בההוא ניחא ליה,איבעיא להו פתוח לקרפף מהו א"ר נחמן בר אמי משמיה דאולפנא | 67a. But b if /b a resident b of the outer /b courtyard b forgot and did not establish an i eiruv /i , /b it is b certainly permitted /b to carry in the b inner /b courtyard, b as /b its residents b can close the door /b between the two courtyards, thereby preventing the residents of the outer courtyard from entering, b and /b they can then b use /b their courtyard on their own. b However, /b it is still b prohibited /b to carry in b the outer /b courtyard., b Rav Huna, son of Rav Yehoshua, said to Rava: And if a /b resident b of the inner /b courtyard b forgot and did not establish an i eiruv /i , why /b is it b prohibited /b to carry in b both /b courtyards? b Let the resident of the inner /b courtyard who forgot to establish an i eiruv /i b renounce /b his rights b in favor of the /b other b residents of the inner courtyard, and /b then b let /b the residents of b the outer /b courtyard, who had established an i eiruv /i with the inner one, b come and be permitted /b to carry together b with them. /b ,Rava replied: b In accordance with whose /b opinion do you make this suggestion? It is b in accordance with /b the opinion of b Rabbi Eliezer, who said: It is not necessary to renounce /b one’s b rights in favor of each and every /b resident. Rather, it is enough for a person to renounce his rights in favor of a single person, as once he no longer has any rights in the courtyard, he can no longer render it prohibited to carry there. According to this approach, a resident of the inner courtyard may indeed renounce his rights in favor of the other residents of his courtyard. The outer courtyard would then be rendered permitted together with the inner courtyard. However, b when I spoke, /b it was b in accordance with the /b opinion of b the Rabbis, who say: It is necessary to renounce /b one’s rights b in favor of each and every /b resident. Therefore, in order to render the outer courtyard permitted, it would be necessary for the person who forgot to establish the i eiruv /i to renounce his rights in favor of the residents of the outer courtyard as well. However, he may not do so, as one may not renounce rights from one courtyard to another. Therefore, the outer courtyard may not be rendered permitted in this manner.,The Gemara relates that b when Rav Ḥisda and Rav Sheshet would meet each other, Rav Ḥisda’s lips would tremble from the teachings of Rav Sheshet. /b Rav Sheshet’s fluency and expertise were such that Rav Ḥisda would be filled with awe in his presence. For his part, b Rav Sheshet’s entire body would shake from Rav Ḥisda’s sharpness, /b i.e., from his brilliant, analytical mind., b Rav Ḥisda raised a dilemma before Rav Sheshet: /b If there were b two /b unconnected b houses on two sides of a public domain, and gentiles came and enclosed them /b in b a partition on Shabbat, what is /b the i halakha /i ? By erecting the fence, the gentiles nullified the public domain between the two houses, turning it into a private domain. Consequently, carrying from one house to the other is permitted by Torah law. The question is: Is it possible to render it permitted to carry even by rabbinic law? Can one resident renounce his rights to the area between the houses and thereby allow the other to carry there?,The Gemara clarifies the question: b In accordance with /b the opinion of b the one who said /b that b there is no renouncing of rights from one courtyard to another, you have no dilemma, /b as carrying is certainly prohibited. b Now, if /b in a case b where had they wanted to establish an i eiruv /i yesterday they could have established an i eiruv /i , /b e.g., in a case of two adjacent courtyards with an entranceway between them, b you say /b that b there is no renouncing of rights from one courtyard to another, /b then b here, /b in a case of two houses situated on opposite sides of a public domain, b where had they wanted to establish an i eiruv /i yesterday they could not have established an i eiruv /i , /b because of the public domain between the houses, b all the more so /b is it b not /b clear that there is no renouncing of rights?, b Where you have a dilemma is in accordance with /b the opinion of b the one who said /b that b there is renouncing of rights from one courtyard to another, /b and the two sides of the question are as follows: Perhaps b there, where had they wanted to establish an i eiruv /i yesterday they could have established an i eiruv /i /b then, b they can also renounce /b rights now. b But here, where they could not have established an i eiruv /i yesterday /b even had they wanted to, b one /b may b not renounce rights /b now b either. /b , b Or perhaps /b there is b no difference /b between the two cases. Since renunciation of rights is possible under the current circumstances, yesterday’s situation is not taken into account. Rav Sheshet b said to /b Rav Ḥisda: In such a case, b one /b may b not renounce /b his rights.,Rav Ḥisda posed a similar question: If two Jews and a gentile shared a courtyard, and no steps had been taken prior to Shabbat to render it permitted to carry in the courtyard, b and the gentile died on Shabbat, what is /b the i halakha /i ? Since the gentile died, he no longer imposes restrictions on carrying in the courtyard. May one Jew now renounce his rights in favor of the other and thereby render it permitted for him to carry in the courtyard?,The Gemara clarifies the question: b In accordance with /b the opinion of b the one who said /b that b one /b may b rent /b from a gentile who arrives on Shabbat, b you have no dilemma. Now /b that b we /b may b perform two /b actions, both rent and renounce rights, as the Jewish neighbors may rent from the gentile and subsequently each could renounce his rights in favor of the other, b is /b it b necessary /b to state that we may perform b one /b action? Each Jew may certainly renounce his rights in favor of the other., b Rather, there is a dilemma in accordance with /b the opinion of b the one who said /b that b they /b may b not rent /b from the gentile in such a case. The two sides of the question are as follows: Perhaps b it is two /b actions b that we /b may b not perform, /b rent and renounce; b however, one /b action alone b we /b may b perform; or perhaps /b there is b no difference /b between one action and two. Rav Sheshet b said to /b Rav Ḥisda: b I say /b that in such a case b one /b may b renounc /b e his rights, b while /b Rav b Hamnuna said /b that b one /b may b not renounce /b his rights., b Rav Yehuda said /b that b Shmuel said: /b With regard to b a gentile who /b lives in a courtyard that opens into an alleyway in which many Jews reside, and he b has /b another b entrance /b on the other side of the courtyard, even one that is only b four by four /b handbreadths in size, that b opens into a valley, /b then in such a case, b even if all day /b long b he brings camels and wagons in and out /b of his courtyard b by way of the alleyway, /b so that it is evident that he uses the alleyway, b he /b nonetheless b does not render it prohibited for the residents of the alleyway /b to carry. He is not considered a resident of the alleyway alongside them, as the entrance from the field is viewed as the true entrance to his courtyard., b What is the reason /b that his small entrance from the field is considered his main entrance? Because b the entrance that is exclusively his is preferable to him. /b Despite its small size, the gentile views the entrance from the field as his main entrance, while he uses the one that opens into the alleyway only when it is convenient.,Based on this assumption, b a dilemma was raised before /b the Sages: If the gentile’s courtyard opens into an alleyway in which Jews reside, and it also has an entrance that b opens into an enclosure /b rather than into a valley, b what is /b the i halakha /i ? Which entrance is considered his primary entrance? b Rav Naḥman bar Ami said, citing a tradition [ i mishmei de’ulpana /i ] /b he received from his teachers: |
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28. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hirshman (2009) 114| 6a. אמר ר' יוסי ברבי חנינא זוכה לברכות הללו שנאמר (ישעיהו מח, יח) לוא הקשבת למצותי ויהי כנהר שלומך וצדקתך כגלי הים ויהי כחול זרעך וצאצאי מעיך וגו':,תניא אבא בנימין אומר אלמלי נתנה רשות לעין לראות אין כל בריה יכולה לעמוד מפני המזיקין,אמר אביי אינהו נפישי מינן וקיימי עלן כי כסלא לאוגיא,אמר רב הונא כל חד וחד מינן אלפא משמאליה ורבבתא מימיניה,אמר רבא האי דוחקא דהוי בכלה מנייהו הוי הני ברכי דשלהי מנייהו הני מאני דרבנן דבלו מחופיא דידהו הני כרעי דמנקפן מנייהו,האי מאן דבעי למידע להו לייתי קיטמא נהילא ונהדר אפורייה ובצפרא חזי כי כרעי דתרנגולא האי מאן דבעי למחזינהו ליתי שלייתא דשונרתא אוכמתא בת אוכמתא בוכרתא בת בוכרתא ולקליה בנורא ולשחקיה ולימלי עיניה מניה וחזי להו ולשדייה בגובתא דפרזלא ולחתמי' בגושפנקא דפרזלא דילמא גנבי מניה ולחתום פומיה כי היכי דלא ליתזק רב ביבי בר אביי עבד הכי חזא ואתזק בעו רבנן רחמי עליה ואתסי:,תניא אבא בנימין אומר אין תפלה של אדם נשמעת אלא בבית הכנסת שנאמר (מלכים א ח, כח) לשמוע אל הרנה ואל התפלה במקום רנה שם תהא תפלה,אמר רבין בר רב אדא א"ר יצחק מנין שהקב"ה מצוי בבית הכנסת שנאמר (תהלים פב, א) אלהים נצב בעדת אל,ומנין לעשרה שמתפללין ששכינה עמהם שנאמר אלהים נצב בעדת אל,ומנין לשלשה שיושבין בדין ששכינה עמהם שנאמר (תהלים פב, א) בקרב אלהים ישפוט,ומנין לשנים שיושבים ועוסקין בתורה ששכינה עמהם שנאמר (מלאכי ג, טז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וגו',מאי (מלאכי ג, טז) ולחושבי שמו אמר רב אשי חשב אדם לעשות מצוה ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה,ומנין שאפילו אחד שיושב ועוסק בתורה ששכינה עמו שנאמר (שמות כ, כד) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך,וכי מאחר דאפילו חד תרי מבעיא תרי מכתבן מלייהו בספר הזכרונות חד לא מכתבן מליה בספר הזכרונות,וכי מאחר דאפי' תרי תלתא מבעיא מהו דתימא דינא שלמא בעלמא הוא ולא אתיא שכינה קמ"ל דדינא נמי היינו תורה,וכי מאחר דאפי' תלתא עשרה מבעיא עשרה קדמה שכינה ואתיא תלתא עד דיתבי:,א"ר אבין בר רב אדא א"ר יצחק מנין שהקב"ה מניח תפילין שנאמר (ישעיהו סב, ח) נשבע ה' בימינו ובזרוע עוזו,בימינו זו תורה שנאמר (דברים לג, ב) מימינו אש דת למו ובזרוע עוזו אלו תפילין שנאמר (תהלים כט, יא) ה' עוז לעמו יתן,ומנין שהתפילין עוז הם לישראל דכתי' (דברים כח, י) וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך ותניא ר' אליעזר הגדול אומר אלו תפילין שבראש,א"ל רב נחמן בר יצחק לרב חייא בר אבין הני תפילין דמרי עלמא מה כתיב בהו א"ל (דברי הימים א יז, כא) ומי כעמך ישראל גוי אחד בארץ,ומי משתבח קוב"ה בשבחייהו דישראל אין דכתיב (דברים כו, יז) את ה' האמרת היום (וכתיב) וה' האמירך היום אמר להם הקב"ה לישראל אתם עשיתוני חטיבה אחת בעולם ואני אעשה אתכם חטיבה אחת בעולם,אתם עשיתוני חטיבה אחת בעולם שנאמר (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד ואני אעשה אתכם חטיבה אחת בעולם שנאמר ומי כעמך ישראל גוי אחד בארץ,אמר ליה רב אחא בריה דרבא לרב אשי תינח בחד ביתא בשאר בתי מאי,א"ל (דברים ד, ז) כי מי גוי גדול ומי גוי גדול (דברים לג, כט) אשריך ישראל (דברים ד, לד) או הנסה אלהים (דברים כו, יט)ולתתך עליון,אי הכי נפישי להו טובי בתי אלא כי מי גוי גדול ומי גוי גדול דדמיין להדדי בחד ביתא אשריך ישראל ומי כעמך ישראל בחד ביתא או הנסה אלהים בחד ביתא ולתתך עליון בחד ביתא | 6a. In terms of this reward, b Rabbi Yosei, son of Rabbi Ḥanina said: /b One who waits in the synagogue for the other to finish his prayer b merits the following blessings, as it is stated: “If only you had listened to My mitzvot then your peace would be as a river, and your righteousness as the waves of the sea. Your seed would be as the sand, and the offspring of your body /b like the grains thereof; his name would be neither cut off nor destroyed from before Me” (Isaiah 48:18–19). The explanation of this passage is based on the etymological similarity between the word mitzva and the word i tzevet /i , which means group. If he keeps the other person company and does not abandon him after his prayer, all of the blessings that appear later in the verse will be fulfilled in him ( i Talmidei Rabbeinu Yona /i ).,In another i baraita /i b it was taught /b that b Abba Binyamin says: If the eye was given permission to see, no creature would be able to withstand the /b abundance and ubiquity of the b demons /b and continue to live unaffected by them.,Similarly, b Abaye said: They are more numerous than we /b are b and they stand over us like mounds of earth surrounding a pit. /b , b Rav Huna said: Each and every one of us has a thousand /b demons b to his left and ten thousand to his right. /b God protects man from these demons, as it says in the verse: “A thousand may fall at your side, and ten thousand at your right hand; they will not approach you” (Psalms 91:7).,Summarizing the effects of the demons, b Rava said: /b br b The crowding at the i kalla /i , /b the gatherings for Torah study during Elul and Adar, b is from /b the demons; br b those knees that are fatigued /b even though one did not exert himself b is from /b the demons; br b those clothes of the Sages that wear out, /b despite the fact that they do not engage in physical labor, b is from friction /b with the demons; br b those feet that are in pain is from /b the demons., b One who seeks to know /b that the demons exist b should place fine ashes around his bed, and in the morning /b the demons’ footprints b appear like chickens’ footprints, /b in the ash. b One who seeks to see them should take the afterbirth of a firstborn female black cat, born to a firstborn female black cat, burn it in the fire, grind it and place it in his eyes, and he will see them. /b He must then b place /b the ashes b in an iron tube sealed with an iron seal [ i gushpanka /i ] lest the demons steal it from him, and /b then b seal the opening /b so b he will not be harmed. Rav Beivai bar Abaye performed this /b procedure, b saw /b the demons, b and was harmed. The Sages prayed for mercy on his /b behalf b and he was healed. /b , b It was taught /b in a i baraita /i that b Abba Binyamin said: One’s prayer is only /b fully b heard in a synagogue, as it is stated /b with regard to King Solomon’s prayer in the Temple: “Yet have You turned toward the prayer of Your servant and to his supplication, Lord my God, b to listen to the song and the prayer /b which Your servant prays before You on this day” (I Kings 8:28). The following verse concludes: “To hear the prayer Your servant directs toward this place” (I Kings 8:29). We see that one’s prayer is heard specifically in the Temple, of which the synagogue is a microcosm (Rav Yoshiyahu Pinto). It may be inferred that b in a place of song, /b a synagogue where God’s praises are sung, b there prayer should be. /b ,In explaining Abba Binyamin’s statement, b Ravin bar Rav Adda said /b that b Rabbi Yitzḥak said: From where /b is it derived b that the Holy One, Blessed be He, is located in a synagogue? As it is stated: “God stands in the congregation of God; /b in the midst of the judges He judges” (Psalms 82:1). The congregation of God is the place where people congregate to sing God’s praises, and God is located among His congregation., b And from where /b is it derived that b ten people who pray, the Divine Presence is with them? As it is stated: “God stands in the congregation of God,” /b and the minimum number of people that constitute a congregation is a quorum of ten., b From where /b is it derived b that three who sit in judgment, the Divine Presence is with them? /b It is derived from this same verse, b as it is stated: “In the midst of the judges He judges,” /b and the minimum number of judges that comprises a court is three., b From where /b is it derived b that two who sit and engage in Torah /b study, b the Divine Presence is with them? As it is stated: “Then they that feared the Lord spoke one with the other, and the Lord listened, /b and heard, and a book of remembrance was written before Him, for them that fear the Lord, and that think upon His name” (Malachi 3:16). The Divine Presence listens to any two God-fearing individuals who speak with each other.,With regard to this verse, the Gemara asks: b What /b is the meaning of the phrase, b “And that think upon His name”? Rav Ashi said: /b If b a person intended to perform a mitzva, but due to /b circumstances b beyond /b his b control, he did not perform it, the verse ascribes him /b credit b as if he performed /b the mitzva, as he is among those that think upon His name.,The Gemara returns to Ravin bar Rav Adda’s statement: b And from where /b is it derived b that when even one who sits and engages in Torah /b study, b the Divine Presence is with him? As it is stated: “In every place where I cause My Name to be mentioned, I will come to you and bless you” /b (Exodus 20:21); God blesses even a single person who mentions God’s name, a reference to Torah study ( i Iyyun Ya’akov /i ).,The Gemara asks: b Since /b the Divine Presence rests b even /b upon b one /b who engages in Torah study, b was it necessary /b to say that the Divine Presence rests upon b two /b who study Torah together? The Gemara answers: There is a difference between them. b Two /b people, b their words /b of Torah b are written in the book of remembrance, /b as it is stated: “And a book of remembrance was written”; however b a single /b individual’s b words /b of Torah b are not written in a book of remembrance. /b ,The Gemara continues: b Since /b the Divine Presence rests b even /b upon b two /b who engage in Torah study, is it b necessary /b to mention b three? /b The Gemara answers: Here too, a special verse is necessary b lest you say that judgment is merely to /b keep the b peace /b among the citizenry, b and the Divine Presence does not come /b and rest upon those who sit in judgment as they are not engaged in Torah study. Ravin bar Rav Adda b teaches us that /b sitting in b judgment is also Torah. /b ,The Gemara asks: b Since /b the Divine Presence rests b even /b upon b three, /b is it b necessary /b to mention b ten? /b The Gemara answers: b The Divine Presence arrives before a group of ten, /b as the verse: “God stands in the congregation of God,” indicates that when the ten individuals who comprise a congregation arrive, the Divine Presence is already there. For a group of b three /b judges, however, the Divine Presence does not arrive b until they sit /b and begin their deliberations, as in the midst of the judges He judges. God aids them in their judgment, but does not arrive before them.,The Gemara cites another aggadic statement: b Rabbi Avin bar Rav Adda said /b that b Rabbi Yitzḥak said: From where /b is it derived b that the Holy One, Blessed be He, wears phylacteries? As it is stated: “The Lord has sworn by His right hand, and by the arm of His strength” /b (Isaiah 62:8). Since it is customary to swear upon holy objects, it is understood that His right hand and the arm of His strength are the holy objects upon which God swore.,Specifically, b “His right hand” refers to the Torah, as it is stated /b in describing the giving of the Torah: b “From His right hand, a fiery law for His people” /b (Deuteronomy 33:2). b “The arm of His strength,” /b His left hand, b refers to phylacteries, as it is stated: “The Lord gave strength to His nation” /b (Psalms 29:11), in the form of the mitzva of phylacteries.,The Gemara asks: b And from where /b is it derived b that phylacteries provide strength for Israel? As it is written: “And all the nations of the land shall see that the name of the Lord is called upon you, and they will fear you” /b (Deuteronomy 28:10). b It was taught /b in a i baraita /i that b Rabbi Eliezer the Great says: This is /b a reference to b the phylacteries of the head, /b upon which the name of God is written in fulfillment of the verse: “That the name of the Lord is called upon you.”, b Rav Naḥman bar Yitzḥak said to Rav Ḥiyya bar Avin: What is written in the phylacteries of the Master of the world? Rav Ḥiyya bar Avin replied: /b It is written: b “Who is like Your people, Israel, one nation in the land?” /b (I Chronicles 17:21). God’s phylacteries serve to connect Him, in a sense, to the world, the essence of which is Israel.,Rav Naḥman bar Yitzḥak continues: b Is the Holy One, Blessed be He, glorified through the glory of Israel? /b Rav Ḥiyya bar Avin answered: b Yes, /b as indicated by the juxtaposition of two verses; b as it is stated: “You have affirmed, this day, /b that b the Lord /b is your God, and that you will walk in His ways and keep His laws and commandments, and listen to His voice.” b And the /b subsequent b verse states: “And the Lord has affirmed, this day, /b that b you /b are His treasure, as He spoke to you, to keep His commandments” (Deuteronomy 26:17–18). From these two verses it is derived that b the Holy One, Blessed be He, said to Israel: You have made Me a single entity [ i ḥativa /i ] in the world, /b as you singled Me out as separate and unique. b And /b because of this, b I will make you a single entity in the world, /b and you will be a treasured nation, chosen by God., b You have made Me a single entity in the world, as it is stated /b that Israel declares God’s oneness by saying: b “Hear, Israel, the Lord is our God, the Lord is One” /b (Deuteronomy 6:4). b And /b because of this, b I will make you a single entity in the world, /b unique and elevated with the utterance: b “Who is like Your people, Israel, one nation in the land?” /b Consequently, the Holy One, Blessed be He, is glorified through the glory of Israel whose praises are written in God’s phylacteries., b Rav Aḥa, son of Rava said to Rav Ashi: It works out well /b with regard to the contents of b one /b of the four b compartments /b of God’s phylacteries of the head. However, all four compartments of Israel’s phylacteries of the head contain portions of the Torah that praise God. b What /b portions in praise of Israel are written in b the rest of the compartments /b of God’s phylacteries of the head?,Rav Ashi b said to him: /b In those three compartments it is written: b “For who is a great nation, /b to whom God is close, like the Lord our God whenever we call upon Him?” (Deuteronomy 4:7); b “And who is a great nation, /b who has righteous statutes and laws, like this entire Torah which I set before you today?” (Deuteronomy 4:8); b “Happy are you, Israel, /b who is like you? A people saved by the Lord, the shield of your help, and that is the sword of your excellence. And your enemies shall dwindle away before you, and you shall tread upon their high places” (Deuteronomy 33:29); b “Or has God attempted /b to go and take for Himself a nation from the midst of another nation, by trials, by signs and by wonders” (Deuteronomy 4:34); b “And to elevate you /b above all nations that He has made, in praise, in name and in glory; that you may be a holy people to the Lord, your God, as He has spoken” (Deuteronomy 26:19).,Rav Aḥa, son of Rava, raises an objection: b If /b all of these verses are included in God’s phylacteries of the head, b there are too many compartments /b as more than four verses of praise were listed. b Rather, /b the portions in God’s phylacteries must be arranged as follows: The verses b “For who is a great nation” and “And who is a great nation” /b are included b in one compartment, /b as they are similar. b “Happy are you, Israel” and "Who is like your people, Israel" are in one compartment. “Or has God attempted” is in one compartment and “And to elevate you” is /b in one b compartment /b |
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29. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 86, 115| 85b. אמרו חכמים ולא פירשוהו אמרו נביאים ולא פירשוהו עד שפירשו הקב"ה בעצמו שנאמר (ירמיהו ט, יב) ויאמר ה' על עזבם את תורתי אשר נתתי לפניהם אמר רב יהודה אמר רב שלא ברכו בתורה תחילה,אמר רב חמא מאי דכתיב (משלי יד, לג) בלב נבון תנוח חכמה ובקרב כסילים תודע בלב נבון תנוח חכמה זה ת"ח בן ת"ח ובקרב כסילים תודע זה ת"ח בן ע"ה אמר עולא היינו דאמרי אינשי אסתירא בלגינא קיש קיש קריא,אמר ליה ר' ירמיה לר' זירא מאי דכתיב (איוב ג, יט) קטן וגדול שם הוא ועבד חפשי מאדניו אטו לא ידעינן דקטן וגדול שם הוא אלא כל המקטין עצמו על דברי תורה בעוה"ז נעשה גדול לעוה"ב וכל המשים עצמו כעבד על דברי תורה בעוה"ז נעשה חפשי לעוה"ב,ריש לקיש הוה מציין מערתא דרבנן כי מטא למערתיה דר' חייא איעלמא מיניה חלש דעתיה אמר רבש"ע לא פלפלתי תורה כמותו יצתה בת קול ואמרה לו תורה כמותו פלפלת תורה כמותו לא ריבצת,כי הוו מינצו ר' חנינא ור' חייא אמר ליה ר' חנינא לר' חייא בהדי דידי קא מינצית ח"ו אי משתכחא תורה מישראל מהדרנא לה מפילפולי אמר ליה ר' חייא לר' חנינא בהדי דידי קא מינצית דעבדי לתורה דלא תשתכח מישראל,מאי עבידנא אזלינא ושדינא כיתנא וגדילנא נישבי וציידנא טבי ומאכילנא בשרייהו ליתמי ואריכנא מגילתא וכתבנא חמשה חומשי וסליקנא למתא ומקרינא חמשה ינוקי בחמשה חומשי ומתנינא שיתא ינוקי שיתא סדרי ואמרנא להו עד דהדרנא ואתינא אקרו אהדדי ואתנו אהדדי ועבדי לה לתורה דלא תשתכח מישראל,היינו דאמר רבי כמה גדולים מעשי חייא אמר ליה ר' ישמעאל בר' יוסי אפי' ממר אמר ליה אין אפי' מאבא אמר ליה ח"ו לא תהא כזאת בישראל,אמר ר' זירא אמש נראה לי ר' יוסי בר' חנינא אמרתי לו אצל מי אתה תקוע אמר לי אצל ר' יוחנן ור' יוחנן אצל מי אצל ר' ינאי ור' ינאי אצל מי אצל ר' חנינא ור' חנינא אצל מי אצל ר' חייא אמרתי לו ור' יוחנן אצל ר' חייא לא אמר לי באתר דזקוקין דנורא ובעורין דאשא מאן מעייל בר נפחא לתמן,אמר רב חביבא אשתעי לי רב חביבא בר סורמקי חזי ליה ההוא מרבנן דהוה שכיח אליהו גביה דלצפרא הוו שפירן עיניה ולאורתא דמיין כדמיקלין בנורא אמרי ליה מאי האי ואמר לי דאמרי ליה לאליהו אחוי לי רבנן כי סלקי למתיבתא דרקיע אמר לי בכולהו מצית לאסתכולי בהו לבר מגוהרקא דר' חייא דלא תסתכל ביה מאי סימנייהו בכולהו אזלי מלאכי כי סלקי ונחתי לבר מגוהרקא דר' חייא דמנפשיה סליק ונחית,לא מצאי לאוקמא אנפשאי אסתכלי בה אתו תרי בוטיטי דנורא ומחיוהו לההוא גברא וסמינהו לעיניה למחר אזלי אשתטחי אמערתיה אמינא מתנייתא דמר מתנינא ואתסאי,אליהו הוה שכיח במתיבתא דרבי יומא חד ריש ירחא הוה נגה ליה ולא אתא א"ל מאי טעמא נגה ליה למר אמר ליה אדאוקימנא לאברהם ומשינא ידיה ומצלי ומגנינא ליה וכן ליצחק וכן ליעקב ולוקמינהו בהדי הדדי סברי תקפי ברחמי ומייתי ליה למשיח בלא זמניה,א"ל ויש דוגמתן בעולם הזה אמר ליה איכא ר' חייא ובניו גזר רבי תעניתא אחתינהו לר' חייא ובניו אמר משיב הרוח ונשבה זיקא אמר מוריד הגשם ואתא מיטרא כי מטא למימר מחיה המתים רגש עלמא,אמרי ברקיעא מאן גלי רזיא בעלמא אמרי אליהו אתיוהו לאליהו מחיוהו שתין פולסי דנורא אתא אידמי להו כדובא דנורא על בינייהו וטרדינהו,שמואל ירחינאה אסייה דרבי הוה חלש רבי בעיניה א"ל אימלי לך סמא א"ל לא יכילנא אשטר לך משטר [א"ל] לא יכילנא הוה מותיב ליה בגובתא דסמני תותי בי סדיה ואיתסי,הוה קא מצטער רבי למסמכיה ולא הוה מסתייעא מילתא א"ל לא לצטער מר לדידי חזי לי סיפרא דאדם הראשון וכתיב ביה שמואל ירחינאה | 85b. b was stated by the Sages, /b i.e., the wise man mentioned in the verse, b and /b yet b they /b could b not explain it. /b It b was stated by the prophets, /b i.e., those to whom the mouth of the Lord has spoken, b and /b yet b they /b could b not explain it, until the Holy One, Blessed be He, Himself explained it, as it is stated /b in the next verse: b “And the Lord says: Because they have forsaken My Torah which I set before them” /b (Jeremiah 9:12). b Rav Yehuda says /b that b Rav says: /b This does not mean b that /b the Jewish people ceased Torah study altogether; rather, b they did not recite a blessing on the Torah prior /b to its study, as they did not regard Torah study as a sacred endeavor., b Rav Ḥama says: What /b is the meaning of that b which is written: “In the heart of him that has discernment wisdom rests; but in the inward part of fools it makes itself known” /b (Proverbs 14:33)? b “In the heart of him who has discernment wisdom rests”; this /b is b a Torah scholar, son of a Torah scholar. “But in the inward part of fools it makes itself known”; this /b is b a Torah scholar, son of an ignoramus, /b as his wisdom stands out in contrast to the foolishness of the rest of his family. b Ulla said: This /b explains the adage b that people say: /b A small b coin in /b an empty b barrel calls: i Kish /i , i kish /i , /b i.e., it rattles loudly, whereas a coin in a barrel full of coins is not heard., b Rabbi Yirmeya said to Rabbi Zeira: What /b is the meaning of that b which is written /b with regard to the World-to-Come: b “The humble and great are there; and the servant is free from his master” /b (Job 3:19)? b Is that to say /b that b we do not know that the humble and the great are there /b in the World-to-Come? b Rather, /b this is the meaning of the verse: b Anyone who humbles himself over matters of Torah in this world becomes great in the World-to-Come; and anyone who establishes himself as a servant over matters of Torah in this world becomes free in the World-to-Come. /b ,§ The Gemara continues discussing the greatness of the Sages. b Reish Lakish was demarcating /b burial b caves of the Sages. When he arrived at the cave of Rabbi Ḥiyya, /b the precise location of his grave b eluded him. /b Reish Lakish b became distressed, /b as he was apparently unworthy of finding the grave. b He said: Master of the Universe! Did I not analyze the Torah like /b Rabbi Ḥiyya? b A Divine Voice emerged and said to him: You did analyze the Torah like him, /b but b you did not disseminate Torah like him. /b ,The Gemara relates: b When Rabbi Ḥanina and Rabbi Ḥiyya would debate /b matters of Torah, b Rabbi Ḥanina /b would b say to Rabbi Ḥiyya: /b Do you think b you can debate with me? Heaven forbid! If the Torah were forgotten from the Jewish people, I /b could b restore it with my /b powers of b analysis /b and intellectual acumen. b Rabbi Ḥiyya said to Rabbi Ḥanina: /b Do you think b you can debate with me? /b You cannot compare yourself to me, b as I am acting /b to ensure that b the Torah /b will b not be forgotten by the Jewish people. /b ,Rabbi Ḥiyya elaborated: b What do I do /b to this end? b I go and sow flax /b seeds b and twine nets /b with the flax, b and /b then b I hunt deer and feed their meat to orphans. /b Next b I prepare parchment /b from their hides b and I write the five books /b of the Torah on them. b I go to a city and teach five children the five books, /b one book per child, b and I teach six /b other b children the six orders /b of the Mishna, b and I say to them: Until I return and come /b here, b read each other /b the Torah b and teach each other /b the Mishna. This is how b I act /b to ensure that b the Torah will not be forgotten by the Jewish people. /b ,The Gemara notes that b this is what Rabbi /b Yehuda HaNasi b said: How great are the deeds of /b Rabbi b Ḥiyya! Rabbi Yishmael, son of Rabbi Yosei, said to /b Rabbi Yehuda HaNasi: Are his deeds b even greater than the Master’s, /b i.e., yours? Rabbi Yehuda HaNasi b said to him: Yes. /b Rabbi Yishmael persisted: Are they b even /b greater b than /b those of my b father, /b Rabbi Yosei? Rabbi Yehuda HaNasi b said to him: Heaven forbid! Such /b a statement b shall not be /b heard b among the Jewish people, /b that someone is greater than your father, Rabbi Yosei.,The Gemara continues discussing the greatness of Rabbi Ḥiyya. b Rabbi Zeira said: Last night, Rabbi Yosei, son of Rabbi Ḥanina, appeared to me /b in a dream. b I said to him: Near whom are you placed /b in the upper realms? b He said to me: Near Rabbi Yoḥa. /b I asked: b And Rabbi Yoḥa is near whom? /b He replied: b Near Rabbi Yannai. And Rabbi Yannai is near whom? Near Rabbi Ḥanina. And Rabbi Ḥanina is near whom? Near Rabbi Ḥiyya. /b Rabbi Zeira added: b I said to /b Rabbi Yosei: b But isn’t Rabbi Yoḥa /b worthy of being placed b near Rabbi Ḥiyya? He said to me: In a place of fiery sparks and burning fires, who can bring /b Rabbi Yoḥa, b son of Nappaḥa, there? /b , b Rav Ḥaviva said: Rav Ḥaviva bar Surmakei told me: I /b once b saw one of the Sages whom Elijah /b the prophet b would visit, /b and b his eyes /b looked b beautiful /b and healthy b in the morning, but appeared to be charred by fire in the evening. I said to him: What is this /b phenomenon? b And he said to me: I said to Elijah: Show me the Sages upon their ascension to the heavenly academy. /b Elijah b said to me: You may gaze at all of them except for /b those in b the chariot [ i miguharka /i ] of Rabbi Ḥiyya, upon whom you may not gaze. /b I asked Elijah: b What are the signs /b of Rabbi Ḥiyya’s chariot, so I will know when not to look? He said: b Angels accompany all /b of the other Sages’ chariots b as they ascend and descend, except for the chariot of Rabbi Ḥiyya, which ascends and descends of its own accord, /b due to his greatness.,The Sage relating this story continued: b I was unable to restrain myself, /b and b I gazed upon /b Rabbi Ḥiyya’s chariot. b Two fiery flames came and struck that man, /b i.e., me, b and blinded his eyes. The next day, I went and prostrated on /b Rabbi Ḥiyya’s burial b cave /b in supplication. b I said: I study the i baraitot /i of the Master, /b Rabbi Ḥiyya; please pray on my behalf. b And /b my vision b was healed, /b but my eyes remained scorched.,The Gemara relates another incident involving Elijah the prophet. b Elijah was /b often b found in the academy of Rabbi /b Yehuda HaNasi. b One day it was a New Moon, /b the first of the month, and Elijah b was delayed and did not come /b to the academy. Later, Rabbi Yehuda HaNasi b said to /b Elijah: b What is the reason /b that b the Master was delayed? /b Elijah b said to him: I /b had b to wake up Abraham, wash his hands, and /b wait for him to b pray, and /b then b lay him down /b again. b And similarly, /b I followed the same procedure b for Isaac, and similarly for Jacob /b in turn. Rabbi Yehuda HaNasi asked Elijah: b And let /b the Master b wake them /b all b together. /b Elijah responded: b I maintain /b that if I were to wake all three to pray at the same time, b they /b would b generate powerful prayers and bring the Messiah prematurely. /b ,Rabbi Yehuda HaNasi b said to /b Elijah: b And is there anyone /b alive b in this world /b who is b comparable to them /b and can produce such efficacious prayers? Elijah b said to him: There are Rabbi Ḥiyya and his sons. Rabbi /b Yehuda HaNasi b decreed a fast, /b and the Sages b brought Rabbi Ḥiyya and his sons down /b to the pulpit to pray on behalf of the congregation. Rabbi Ḥiyya b recited /b the phrase in the i Amida /i prayer: b Who makes the wind blow, and the wind blew. /b Rabbi Ḥiyya b recited /b the next phrase: b Who makes the rain fall, and rain fell. When he was about to say /b the phrase: b Who revives the dead, the world trembled. /b , b They said in heaven: Who is the revealer of secrets in the world? They said /b in response: It is b Elijah. Elijah was brought /b to heaven, whereupon b he was beaten with sixty fiery lashes. /b Elijah b came /b back down to earth b disguised as a bear of fire. He came among /b the congregation b and distracted them /b from their prayers, preventing Rabbi Ḥiyya from reciting the phrase: Who revives the dead.,§ The Gemara relates: b Shmuel Yarḥina’a was the physician of Rabbi /b Yehuda HaNasi. One time, b Rabbi /b Yehuda HaNasi b felt a pain in his eye. /b Shmuel b said to him: I will place a medication in /b your eye. Rabbi Yehuda HaNasi b said to him: I cannot /b have the medication placed directly in my eye, as I am afraid it will cause me too much pain. Shmuel b said to him: I will apply a salve /b above your eye, not directly in it. Rabbi Yehuda HaNasi b said to him: /b Even that b I cannot /b bear. Shmuel b placed /b the medication b in a tube of herbs beneath his pillow, and /b Rabbi Yehuda HaNasi b was healed. /b , b Rabbi /b Yehuda HaNasi b made efforts to ordain /b Shmuel Yarḥina’a as a rabbi b but was unsuccessful, /b as Shmuel always demurred. Shmuel Yarḥina’a b said to him: The Master should not be upset /b about my refusal, as I know that I am not destined to be ordained as a rabbi. b I myself saw the book of Adam the first /b man, which contains the genealogy of the human race, b and it is written in it /b that b Shmuel Yarḥina’a /b |
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| 30. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
31. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •academies (yeshivot) Found in books: Hirshman (2009) 72| 87a. בצבו נפשיה לקטלא נפיק וצבו ביתיה לית הוא עביד וריקן לביתיה אזיל ולואי שתהא ביאה כיציאה וכי הוי חזי אמבוהא אבתריה אמר (איוב כ, ו) אם יעלה לשמים שיאו וראשו לעב יגיע כגללו לנצח יאבד רואיו יאמרו איו רב זוטרא כי הוו מכתפי ליה בשבתא דריגלא הוה אמר (משלי כז, כד) כי לא לעולם חסן ואם נזר לדור ודור,(משלי יח, ה) שאת פני רשע לא טוב לא טוב להם לרשעים שנושאין להם פנים בעולם הזה לא טוב לו לאחאב שנשאו לו פנים בעוה"ז שנאמר (מלכים א כא, כט) יען כי נכנע (אחאב מלפני) לא אביא הרעה בימיו,(משלי יח, ה) להטות צדיק במשפט טוב להם לצדיקים שאין נושאין להם פנים בעוה"ז טוב לו למשה שלא נשאו לו פנים בעוה"ז שנאמר (במדבר כ, יב) יען לא האמנתם בי להקדישני הא אילו האמנתם בי עדיין לא הגיע זמנם ליפטר מן העולם,אשריהם לצדיקים לא דיין שהן זוכין אלא שמזכין לבניהם ולבני בניהם עד סוף כל הדורות שכמה בנים היו לו לאהרן שראויין לישרף כנדב ואביהוא שנאמר (ויקרא י, יב) הנותרים אלא שעמד להם זכות אביהם,אוי להם לרשעים לא דיין שמחייבין עצמן אלא שמחייבין לבניהם ולבני בניהם עד סוף כל הדורות הרבה בנים היו לו לכנען שראויין ליסמך כטבי עבדו של רבן גמליאל אלא שחובת אביהם גרמה להן,כל המזכה את הרבים אין חטא בא על ידו וכל המחטיא את הרבים כמעט אין מספיקין בידו לעשות תשובה כל המזכה את הרבים אין חטא בא על ידו מ"ט כדי שלא יהא הוא בגיהנם ותלמידיו בגן עדן שנאמר (תהלים טז, י) כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת וכל המחטיא את הרבים אין מספיקין בידו לעשות תשובה שלא יהא הוא בגן עדן ותלמידיו בגיהנם שנאמר (משלי כח, יז) אדם עשוק בדם נפש עד בור ינוס אל יתמכו בו,האומר אחטא ואשוב אחטא ואשוב למה לי למימר אחטא ואשוב אחטא ואשוב תרי זימני כדרב הונא אמר רב דאמר רב הונא אמר רב כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר,אחטא ויום הכפורים מכפר אין יום הכפורים מכפר לימא מתני' דלא כרבי דתניא רבי אומר על כל עבירות שבתורה בין עשה תשובה בין לא עשה תשובה יוה"כ מכפר אפילו תימא רבי אגב שאני,עבירות שבין אדם למקום וכו' רמי ליה רב יוסף בר חבו לרבי אבהו עבירות שבין אדם לחבירו אין יוה"כ מכפר והא כתיב (שמואל א ב, כה) אם יחטא איש לאיש ופללו אלהים מאן אלהים דיינא,אי הכי אימא סיפא ואם לה' יחטא איש מי יתפלל לו הכי קאמר אם יחטא איש לאיש ופללו אלהים ימחול לו ואם לה' יחטא איש מי יתפלל בעדו תשובה ומעשים טובים,אמר ר' יצחק כל המקניט את חבירו אפילו בדברים צריך לפייסו שנאמר (משלי ו, א) בני אם ערבת לרעך תקעת לזר כפיך נוקשת באמרי פיך עשה זאת אפוא בני והנצל כי באת בכף רעך לך התרפס ורהב רעיך אם ממון יש בידך התר לו פסת יד ואם לאו הרבה עליו ריעים,(ואמר) רב חסדא וצריך לפייסו בשלש שורות של שלשה בני אדם שנאמר (איוב לג, כז) ישור על אנשים ויאמר חטאתי וישר העויתי ולא שוה לי,(ואמר) ר' יוסי בר חנינא כל המבקש מטו מחבירו אל יבקש ממנו יותר משלש פעמים שנאמר (בראשית נ, יז) אנא שא נא ועתה שא נא ואם מת מביא עשרה בני אדם ומעמידן על קברו ואומר חטאתי לה' אלהי ישראל ולפלוני שחבלתי בו,ר' ירמיה הוה ליה מילתא לר' אבא בהדיה אזל איתיב אדשא דר' אבא בהדי דשדיא אמתיה מיא מטא זרזיפי דמיא ארישא אמר עשאוני כאשפה קרא אנפשיה (תהלים קיג, ז) מאשפות ירים אביון שמע ר' אבא ונפיק לאפיה אמר ליה השתא צריכנא למיפק אדעתך דכתיב לך התרפס ורהב רעיך,ר' זירא כי הוה ליה מילתא בהדי איניש הוה חליף ותני לקמיה וממציא ליה כי היכי דניתי וניפוק ליה מדעתיה,רב הוה ליה מילתא בהדי ההוא טבחא לא אתא לקמיה במעלי יומא דכפורי אמר איהו איזיל אנא ' לפיוסי ליה פגע ביה רב הונא אמר ליה להיכא קא אזיל מר אמר ליה לפיוסי לפלניא אמר אזיל אבא למיקטל נפשא אזל וקם עילויה הוה יתיב וקא פלי רישא דלי עיניה וחזייה אמר ליה אבא את זיל לית לי מילתא בהדך בהדי דקא פלי רישא אישתמיט גרמא ומחייה בקועיה וקטליה,רב הוה פסיק סידרא קמיה דרבי עייל | 87a. b of his own will, he goes to die; and he does not fulfill the will of his household, and he goes empty-handed to his household; and if only his entrance would be like his exit. And when he saw a line of people [ i ambuha /i ] /b following b after him /b out of respect for him, b he said: “Though his excellency ascends to the heavens, and his head reaches to the clouds, yet he shall perish forever like his own dung; they who have seen him will say: Where is he?” /b (Job 20:6–7). This teaches that when one achieves power, it can lead to his downfall. b When they would carry Rav Zutra on their shoulders during the Shabbat of the Festival /b when he taught, b he would recite /b the following to avoid becoming arrogant: b “For power is not forever, and does the crown endure for all generations?” /b (Proverbs 27:24).,§ It was further taught: b “It is not good to respect the person of the wicked” /b (Proverbs 18:5), meaning, b it is not good for wicked people when they are respected in this world /b and are not punished for their sins. For example, b it /b was b not good for Ahab to be respected in this world, as it is stated: “Because he humbled himself before Me, I will not bring the evil in his days” /b (I Kings 21:29), and Ahab thereby lost his share in the World-to-Come.,The opposite is also true. The complete verse states: “It is not good to respect the person of the wicked, b to turn aside the righteous in judgment” /b (Proverbs 18:5), meaning: b It is good for the righteous when they are not respected in this world /b and are punished in this world for their sins. For example, b it /b was b good for Moses that he was not respected in this world, as it is stated: “Because you did not believe in Me, to sanctify Me” /b (Numbers 20:12). The Gemara analyzes this: b Had you believed in Me, your time still would not have come to depart the world. /b ,They said: b Fortunate are the righteous /b because b not only do they /b accumulate b merit /b for themselves, b but they /b accumulate b merit for their children and their children’s children until the end of all generations; as there were several sons of Aaron who /b essentially b deserved to be burned like Nadav and Avihu, as it is stated: /b “The sons of Aaron b who were left” /b (Leviticus 10:16), implying that others were left as well although they deserved to be burned with their brothers. b But the merit of their father protected them, /b and they and their descendants were priests for all time.,On the other hand: b Woe to the wicked, /b as b not only do they render themselves liable, but they also render their children and children’s children liable until the end of all generations. /b For example, b Canaan had many children /b who b deserved to be ordained /b as rabbis and instructors of the public due to their great stature in Torah study, b like Tavi, the servant of Rabban Gamliel, /b who was famous for his wisdom; b but their father’s liability caused them /b to remain as slaves.,Furthermore: b Whoever /b accumulates b merit for the public will not have sin come to his hand, /b and God protects him from failing; b but whoever causes the public to sin has almost no ability to repent. /b The Gemara explains: b What is the reason /b that b whoever /b accumulates b merit for the public will not have sin come to his hand? /b It is b so that he will not be in Gehenna while his students are in the Garden of Eden, as it is stated: “For You will not abandon my soul to the nether-world; neither will You suffer Your godly one to see the pit” /b (Psalms 16:10). On the other hand, b whoever causes the public to sin has almost no ability to repent, /b so that b he will not be in the Garden of Eden while his students are in Gehenna, as it is stated: “A man who is laden with the blood of any person shall hasten his steps to the pit; none will support him” /b (Proverbs 28:17). Since he oppressed others and caused them to sin, he shall have no escape.,§ The Gemara returns to interpreting the mishna. It states there that b one who says: I will sin and I will repent, I will sin and I will repent, /b is not given the opportunity to repent.The Gemara asks: b Why do I /b need the mishna b to say twice: I will sin and I will repent, I will sin and repent? /b The Gemara explains that this is b in accordance with /b that b which Rav Huna /b said that b Rav said, /b as b Rav Huna said /b that b Rav said: Once a person commits a transgression and repeats it, it becomes permitted to him. /b The Gemara is surprised at this: b Can it enter your mind that it becomes permitted to him? Rather, /b say that b it becomes to him as /b though it were b permitted. /b Consequently, the sinner who repeats his sin has difficulty abandoning his sin, and the repetition of his sin is reflected in the repetition of the phrase.,It is stated in the mishna that if one says: b I will sin and Yom Kippur /b will b atone /b for my sins, b Yom Kippur does not atone /b for his sins. The Gemara comments: b Let us say that the mishna is not in accordance with /b the opinion of b Rabbi /b Yehuda HaNasi, b as it was taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: Yom Kippur atones for all transgressions of the Torah, whether one repented or did not repent. /b The Gemara answers: b Even /b if b you say /b that the mishna is in accordance with the opinion of b Rabbi /b Yehuda HaNasi, b it is different /b when it is b on the basis /b of being permitted to sin. Even Rabbi Yehuda HaNasi agrees that Yom Kippur does not atone for the transgressions one commits only because he knows that Yom Kippur will atone for them.,§ It was taught in the mishna: Yom Kippur atones for b sins committed against God /b but does not atone for sins committed against another person. b Rav Yosef bar Ḥavu raised a contradiction before Rabbi Abbahu: /b The mishna states that b Yom Kippur does not atone for sins committed against a fellow person, but isn’t it written: “If one man sin against another, God [ i Elohim /i ] shall judge him [ i ufilelo /i ]” /b (I Samuel 2:25). The word i ufilelo /i , which may also refer to prayer, implies that if he prays, God will grant the sinner forgiveness. He answered him: b Who is i Elohim /i /b mentioned in the verse? It is referring to b a judge [ i elohim /i ] /b and not to God, and the word i ufilelo /i in the verse indicates judgment. Atonement occurs only after justice has been done toward the injured party by means of a court ruling.,Rav Yosef bar Ḥavu said to him: b If so, say /b the following with regard to b the latter clause /b of the verse: b “But if a man sin against the Lord, who shall entreat [ i yitpallel /i ] for him?” /b (I Samuel 2:25). This is difficult, since it has been established that the root i pll /i is interpreted in this verse as indicating judgment, and therefore the latter clause of the verse implies that if one sins toward God there is no one to judge him. Rabbi Abbahu answered him: b This is /b what the verse b is saying: If one man sins against another, God [ i Elohim /i ] shall forgive him [ i ufilelo /i ]; /b if the sinner appeases the person against whom he has sinned, he will be forgiven. b But if a man sin against the Lord, who shall entreat [ i yitpallel /i ] for him? Repentance and good deeds. /b The root i pll /i is to be interpreted as indicating forgiveness rather than judgment.,§ b Rabbi Yitzḥak said: One who angers his friend, even /b only b verbally, must appease him, as it is stated: “My son, if you have become a guarantor for your neighbor, if you have struck your hands for a stranger, you are snared by the words of your mouth… Do this now, my son, and deliver yourself, seeing you have come into the hand of your neighbor. Go, humble yourself [ i hitrapes /i ] and urge [ i rehav /i ] your neighbor” /b (Proverbs 6:1–3). This should be understood as follows: b If you have money /b that you owe him, b open the palm of [ i hater pisat /i ] /b your b hand to /b your neighbor and pay the money that you owe; b and if not, /b if you have sinned against him verbally, b increase [ i harbe /i ] friends for him, /b i.e., send many people as your messengers to ask him for forgiveness., b Rav Ḥisda said: And one must appease the /b one he has insulted b with three rows of three people, as it is stated: “He comes [ i yashor /i ] before men, and says: I have sinned, and perverted that which was right, and it profited me not” /b (Job 33:27). Rav Ḥisda interprets the word i yashor /i as related to the word i shura /i , row. The verse mentions sin three times: I have sinned, and perverted, and it profited me not. This implies that one should make three rows before the person from whom he is asking forgiveness., b Rabbi Yosei bar Ḥanina said: Anyone who asks forgiveness of his friend should not ask more than three times, as it is stated: “Please, please forgive /b the transgression of your brothers and their sin, for they did evil to you. b And now, please /b forgive” (Genesis 50:17). The verse uses the word please three times, which shows that one need not ask more than three times, after which the insulted friend must be appeased and forgive. b And if /b the insulted friend b dies /b before he can be appeased, b one brings ten people, and stands them at the grave /b of the insulted friend, b and says /b in front of them: b I have sinned against the Lord, the God of Israel, and against so-and-so whom I wounded. /b ,The Gemara relates that b Rabbi Yirmeya /b insulted b Rabbi Abba, /b causing the latter to b have a complaint against him. /b Rabbi Yirmeya b went and sat at the threshold /b of b Rabbi Abba’s /b house to beg him for forgiveness. b When /b Rabbi Abba’s b maid poured out the /b dirty b water /b from the house, b the stream of water landed on /b Rabbi Yirmeya’s b head. He said /b about himself: b They have made me into a trash heap, /b as they are pouring dirty water on me. b He recited /b this verse b about himself: “Who lifts up the needy out of the trash heap” /b (Psalms 113:7). b Rabbi Abba heard /b what happened b and went out to greet him. /b Rabbi Abba b said to him: Now I must go out to appease you /b for this insult, b as it is written: “Go, humble yourself [ i hitrapes /i ] and urge your neighbor” /b (Proverbs 6:3).,It is related that b when Rabbi Zeira had a complaint against a person /b who insulted him, b he would /b pace b back and forth before him and present himself, so that /b the person b could come and appease him. /b Rabbi Zeira made himself available so that it would be easy for the other person to apologize to him.,It is further related that b Rav had a complaint against a certain butcher /b who insulted him. b The butcher did not come before him /b to apologize. b On Yom Kippur eve, /b Rav b said: I will go /b and b appease him. He met /b his student b Rav Huna, /b who b said to him: Where is my Master going? He said to him: /b I am going b to appease so-and-so. /b Rav Huna called Rav by his name and b said: Abba is going to kill a person, /b for surely that person’s end will not be good. Rav b went and stood by him. /b He found the butcher b sitting and splitting the head /b of an animal. The butcher b raised his eyes and saw him. He said /b to him: b Are you Abba? Go, I have nothing /b to say b to you. While he was splitting the head, one of the bones /b of the head b flew out and struck him in the throat and killed him, /b thereby fulfilling Rav Huna’s prediction.,The Gemara further relates: b Rav was reciting the /b Torah b portion before Rabbi /b Yehuda HaNasi. |
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| 32. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: nan nan nan |
| 33. Anon., Constitutiones Sirmondianae, 3.1 Tagged with subjects: •academies (yeshivot), curriculum Found in books: Hirshman (2009) 13 |
