1. Hebrew Bible, Exodus, 21.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Halakhah/Halakhot, and Aggadah; Law and Narrative • aggadah
Found in books: Fraade (2011) 233, 351; Jaffee (2001) 145
21.1. אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃'
21.1. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃ '. None | 21.1. Now these are the ordices which thou shalt set before them.''. None |
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2. Hebrew Bible, 1 Kings, 11.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Halakhah/Halakhot, and Aggadah; Law and Narrative • Solomon, in aggadic tradition, as allegorical representation of God in the Song of Songs • Solomon, in aggadic tradition, author of the Song of Songs
Found in books: Fraade (2011) 289; Lieber (2014) 28
11.3. וַיְהִי־לוֹ נָשִׁים שָׂרוֹת שְׁבַע מֵאוֹת וּפִלַגְשִׁים שְׁלֹשׁ מֵאוֹת וַיַּטּוּ נָשָׁיו אֶת־לִבּוֹ׃
11.3. וַיִּתְפֹּשׂ אֲחִיָּה בַּשַּׂלְמָה הַחֲדָשָׁה אֲשֶׁר עָלָיו וַיִּקְרָעֶהָ שְׁנֵים עָשָׂר קְרָעִים׃''. None | 11.3. And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart.''. None |
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3. Philo of Alexandria, On The Life of Abraham, 3-6 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Halakhah/Halakhot, and Aggadah; Law and Narrative • aggadic passages on legal biblical units, thematized in early rabbinic literature
Found in books: Fraade (2011) 18; Hayes (2022) 466
| 3. but since it is necessary, to be consistent with the regular order in which the sacred history proceeds to go on, now to investigate the laws, we will for the present postpone the particular laws which are copies as it were; and first of all examine the more general laws which are, as it were, the models of the others. '4. Now these are those men who have lived irreproachably and admirably, whose virtues are durably and permanently recorded, as on pillars in the sacred scriptures, not merely with the object of praising the men themselves, but also for the sake of exhorting those who read their history, and of leading them on to emulate their conduct; 5. for these men have been living and rational laws; and the lawgiver has magnified them for two reasons; first, because he was desirous to show that the injunctions which are thus given are not inconsistent with nature; and, secondly, that he might prove that it is not very difficult or laborious for those who wish to live according to the laws established in these books, since the earliest men easily and spontaneously obeyed the unwritten principle of legislation before any one of the particular laws were written down at all. So that a man may very properly say, that the written laws are nothing more than a memorial of the life of the ancients, tracing back in an antiquarian spirit, the actions and reasonings which they adopted; 6. for these first men, without ever having been followers or pupils of any one, and without ever having been taught by preceptors what they ought to do or say, but having embraced a line of conduct consistent with nature from attending to their own natural impulses, and from being prompted by an innate virtue, and looking upon nature herself to be, what in fact she is, the most ancient and duly established of laws, did in reality spend their whole lives in making laws, never of deliberate purpose doing anything open to reproach, and for their accidental errors propitiating God, and appeasing him by prayers and supplications, so as to procure for themselves the enjoyment of an entire life of virtue and prosperity, both in respect of their deliberate actions, and those which proceeded from no voluntary purpose. II. '. None |
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4. Philo of Alexandria, On The Creation of The World, 1-3 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Halakhah/Halakhot, and Aggadah; Law and Narrative • aggadic passages on legal biblical units, thematized in early rabbinic literature
Found in books: Fraade (2011) 18; Hayes (2022) 466
| 1. of other lawgivers, some have set forth what they considered to be just and reasonable, in a naked and unadorned manner, while others, investing their ideas with an abundance of amplification, have sought to bewilder the people, by burying the truth under a heap of fabulous inventions. '2. But Moses, rejecting both of these methods, the one as inconsiderate, careless, and unphilosophical, and the other as mendacious and full of trickery, made the beginning of his laws entirely beautiful, and in all respects admirable, neither at once declaring what ought to be done or the contrary, nor (since it was necessary to mould beforehand the dispositions of those who were to use his laws) inventing fables himself or adopting those which had been invented by others. 3. And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated. '. None |
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5. Philo of Alexandria, On The Life of Moses, 2.48 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Halakhah/Halakhot, and Aggadah; Law and Narrative • aggadic passages on legal biblical units, thematized in early rabbinic literature
Found in books: Fraade (2011) 18; Hayes (2022) 466
| 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words.''. None |
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6. Anon., Genesis Rabba, 56.6 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Aggadah, as knowledge derived from analytical reasoning • aggadic passages on legal biblical units, halakha derived from narrative biblical units
Found in books: Hayes (2022) 605, 606; Kanarek (2014) 40, 41, 42, 43, 44
56.6. וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת (בראשית כב, י), רַב בְּעָא קוֹמֵי רַבִּי חִיָּא רַבָּה מִנַּיִן לִשְׁחִיטָה שֶׁהִיא בְּדָבָר הַמִּטַּלְטֵל, מִן הָכָא, וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ. אֲמַר לֵיהּ אִין מִן הַהַגָּדָה אֲמַר לָךְ, חָזַר הוּא בֵּיהּ, וְאִין מִן אוּלְפָּן אֲמַר לָךְ, לֵית הוּא חָזַר בֵּיהּ, דְּתָנֵי לֵוִי הָיוּ נְעוּצִים מִתְּחִלָּתָן הֲרֵי אֵלּוּ פְּסוּלִים, תְּלוּשִׁין וּנְעָצָן הֲרֵי אֵלּוּ כְּשֵׁרִים, דִּתְנַן הַשּׁוֹחֵט בְּמַגַּל יָד בְּמַגַּל קָצִיר וּבְצֹר וּבְקָנֶה, שְׁחִיטָתוֹ כְּשֵׁרָה. אָמַר רַבִּי יוֹסֵי חֲמִשָּׁה דְבָרִים נֶאֶמְרוּ בִּקְרוּמִיּוֹת שֶׁל קָנֶה, אֵין שׁוֹחֲטִין בָּהּ, וְאֵין מוֹהֲלִין בָּהּ, וְאֵין חוֹתְכִין בָּהּ בָּשָׂר, וְאֵין מְקַנְחִין בָּהּ אֶת הַיָּדַיִם, וְלֹא מְחַצִּין בָּהּ אֶת הַשִּׁנַּיִם, מִפְּנֵי שֶׁרוּחַ רָעָה שׁוֹכֶנֶת עָלָיו.''. None | 56.6. "And Abraham stretched forth his hand, and took the knife (Gen. 22:10). Rav asked R. Hiyya the Elder: How do we know that ritual slaughtering must be with a movable object? From here: \\"And Abraham stretched forth his hand, and took the knife\\" — he said: if he told you this from a Haggadah, he might retract; and if he stated it as a tradition, he cannot not retract from it, since Levi taught: If they sharp flints were attached to the ground or rocks from the very beginning, they are unfit; but if they had been originally detached but subsequently fixed in the ground, they are fit, since we learned: \\"If one slaughters with a hand-sickle, a harvest sickle, a flint, or a reed, the slaughtering is fit.\\" Said Rabbi Yosei: Five things were said of a reed stalk: You may not slaughter, circumcise, cut meat, wipe your hands, nor pick your teeth with it, because an evil spirit rests upon it.", ''. None |
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7. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Aggadah/Aggadot • Halakhah/Halakhot, and Aggadah; Law and Narrative • aggadah • aggadic passages on legal biblical units, medieval classifications • aggadic passages on legal biblical units, thematized in early rabbinic literature
Found in books: Fraade (2011) 28, 29, 30, 347; Hayes (2022) 468, 470, 545, 546; Jaffee (2001) 90
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8. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Aggadah, criticism of, by Christians and Karaites • Aggadah, inferiority of, in later rabbinic thought • Aggadah, interdependence in classical rabbinic texts • Aggadah, separation of, in later rabbinic sources • Halakhah/Halakhot, and Aggadah; Law and Narrative • aggadic midrash, nuance, tension, contingencies • aggadic passages on legal biblical units, as genres • aggadic passages on legal biblical units, medieval classifications • aggadic passages on legal biblical units, spiritual or moral dimension added in aggada
Found in books: Fraade (2011) 349, 356; Hayes (2022) 549, 589; Kanarek (2014) 14, 15, 16, 17
38a. דאם כן נכתוב קרא להאי רעהו גבי מועד:,שור של ישראל שנגח שור של כנעני פטור: אמרי ממה נפשך אי רעהו דוקא דכנעני כי נגח דישראל נמי ליפטר ואי רעהו לאו דוקא אפילו דישראל כי נגח דכנעני נחייב,א"ר אבהו אמר קרא (חבקוק ג, ו) עמד וימודד ארץ ראה ויתר גוים ראה שבע מצות שקיבלו עליהם בני נח כיון שלא קיימו עמד והתיר ממונן לישראל,רבי יוחנן אמר מהכא (דברים לג, ב) הופיע מהר פארן מפארן הופיע ממונם לישראל,תניא נמי הכי שור של ישראל שנגח שור של כנעני פטור שור של כנעני שנגח שור של ישראל בין תם בין מועד משלם נזק שלם שנאמר עמד וימודד ארץ ראה ויתר גוים ואומר הופיע מהר פארן,מאי ואומר,וכי תימא האי עמד וימודד ארץ מבעי\' ליה לכדרב מתנה וכדרב יוסף ת"ש הופיע מהר פארן מפארן הופיע ממונן לישראל מאי דרב מתנה דא"ר מתנה עמד וימודד ארץ ראה וכו\' מה ראה ראה שבע מצות שנצטוו עליהן בני נח ולא קיימום עמד והגלה אותם מעל אדמתם,ומאי משמע דהאי ויתר לישנא דאגלויי הוא כתיב הכא ויתר גוים וכתיב התם (ויקרא יא, כא) לנתר בהן על הארץ ומתרגם לקפצא בהון על ארעא,מאי דרב יוסף דא"ר יוסף עמד וימודד ארץ ראה וכו\' מה ראה ראה שבע מצות שקיבלו עליהם בני נח ולא קיימום עמד והתירן להם,איתגורי אתגר א"כ מצינו חוטא נשכר אמר מר בריה דרבנא לומר שאפילו מקיימין אותן אין מקבלין עליהן שכר,ולא והתניא ר"מ אומר מנין שאפילו נכרי ועוסק בתורה שהוא ככהן גדול ת"ל (ויקרא יח, ה) אשר יעשה אותם האדם וחי בהם כהנים ולוים וישראלים לא נאמר אלא אדם הא למדת שאפילו נכרי ועוסק בתורה הרי הוא ככהן גדול,אמרי אין מקבלים עליהן שכר כמצווה ועושה אלא כמי שאינו מצווה ועושה דא"ר חנינא גדול המצווה ועושה יותר ממי שאינו מצווה ועושה:,ת"ר וכבר שלחה מלכות רומי שני סרדיוטות אצל חכמי ישראל למדונו תורתכם קראו ושנו ושלשו בשעת פטירתן אמרו להם דקדקנו בכל תורתכם ואמת הוא חוץ מדבר זה שאתם אומרים שור של ישראל שנגח שור של כנעני פטור של כנעני שנגח שור של ישראל בין תם בין מועד משלם נזק שלם,ממ"נ אי רעהו דוקא אפילו דכנעני כי נגח דישראל ליפטר ואי רעהו לאו דוקא אפילו דישראל כי נגח דכנעני לחייב ודבר זה אין אנו מודיעים אותו למלכות,רב שמואל בר יהודה שכיבא ליה ברתא אמרו ליה רבנן לעולא קום ניזל נינחמיה אמר להו מאי אית לי גבי נחמתא דבבלאי דגידופא הוא דאמרי מאי אפשר למיעבד הא אפשר למיעבד עבדי,אזל הוא לחודאי גביה א"ל (דברים ב, ב) ויאמר ה\' (אל משה) אל תצר את מואב ואל תתגר בם מלחמה וכי מה עלה על דעתו של משה לעשות מלחמה שלא ברשות אלא נשא משה ק"ו בעצמו אמר ומה מדינים שלא באו אלא לעזור את מואב אמרה תורה (במדבר כה, יז) צרור את המדינים והכיתם אותם'60b. לעולם יכנס אדם בכי טוב ויצא בכי טוב שנאמר (שמות יב, כב) ואתם לא תצאו איש מפתח ביתו עד בקר,ת"ר דבר בעיר כנס רגליך שנאמר ואתם לא תצאו איש מפתח ביתו עד בקר ואומר (ישעיהו כו, כ) לך עמי בא בחדריך וסגור דלתיך בעדך ואומר (דברים לב, כה) מחוץ תשכל חרב ומחדרים אימה,מאי ואומר וכי תימא ה"מ בליליא אבל ביממא לא תא שמע לך עמי בא בחדריך וסגור דלתיך,וכי תימא ה"מ היכא דליכא אימה מגואי אבל היכא דאיכא אימה מגואי כי נפיק יתיב ביני אינשי בצוותא בעלמא טפי מעלי ת"ש מחוץ תשכל חרב ומחדרים אימה אע"ג דמחדרים אימה מחוץ תשכל חרב,רבא בעידן רתחא הוי סכר כוי דכתי\' (ירמיהו ט, כ) כי עלה מות בחלונינו,ת"ר רעב בעיר פזר רגליך שנא\' (בראשית יב, י) ויהי רעב בארץ וירד אברם מצרימה לגור (ויגר) שם ואומר (מלכים ב ז, ד) אם אמרנו נבא העיר והרעב בעיר ומתנו שם,מאי ואומר וכי תימא ה"מ היכא דליכא ספק נפשות אבל היכא דאיכא ספק נפשות לא ת"ש (מלכים ב ז, ד) לכו ונפלה אל מחנה ארם אם יחיונו נחיה,ת"ר דבר בעיר אל יהלך אדם באמצע הדרך מפני שמלאך המות מהלך באמצע הדרכים דכיון דיהיבא ליה רשותא מסגי להדיא שלום בעיר אל יהלך בצדי דרכים דכיון דלית ליה רשותא מחבי חבויי ומסגי,ת"ר דבר בעיר אל יכנס אדם יחיד לבית הכנסת שמלאך המות מפקיד שם כליו וה"מ היכא דלא קרו ביה דרדקי ולא מצלו ביה עשרה,ת"ר כלבים בוכים מלאך המות בא לעיר כלבים משחקים אליהו הנביא בא לעיר וה"מ דלית בהו נקבה:,יתיב רב אמי ורב אסי קמיה דר\' יצחק נפחא מר א"ל לימא מר שמעתתא ומר א"ל לימא מר אגדתא פתח למימר אגדתא ולא שביק מר פתח למימר שמעתתא ולא שביק מר,אמר להם אמשול לכם משל למה הדבר דומה לאדם שיש לו שתי נשים אחת ילדה ואחת זקינה ילדה מלקטת לו לבנות זקינה מלקטת לו שחורות נמצא קרח מכאן ומכאן,אמר להן אי הכי אימא לכו מלתא דשויא לתרוייכו (שמות כב, ה) כי תצא אש ומצאה קוצים תצא מעצמה שלם ישלם המבעיר את הבערה אמר הקב"ה עלי לשלם את הבערה שהבערתי,אני הציתי אש בציון שנאמר (איכה ד, יא) ויצת אש בציון ותאכל יסודותיה ואני עתיד לבנותה באש שנאמר (זכריה ב, ט) ואני אהיה לה חומת אש סביב ולכבוד אהיה בתוכה,שמעתתא פתח הכתוב בנזקי ממונו וסיים בנזקי גופו לומר לך אשו משום חציו:,(שמואל ב כג, טו) ויתאוה דוד ויאמר מי ישקני מים מבור בית לחם אשר בשער ויבקעו שלשת הגבורים במחנה פלשתים וישאבו מים מבור בית לחם אשר בשער וגו\',מאי קא מיבעיא ליה אמר רבא אמר ר"נ טמון באש קמיבעיא ליה אי כר\' יהודה אי כרבנן ופשטו ליה מאי דפשטו ליה,רב הונא אמר גדישים דשעורים דישראל הוו דהוו מטמרי פלשתים בהו וקא מיבעיא ליה מהו להציל עצמו בממון חבירו,שלחו ליה אסור להציל עצמו בממון חבירו אבל אתה מלך אתה ומלך פורץ לעשות לו דרך ואין מוחין בידו,ורבנן ואיתימא רבה בר מרי אמרו גדישים דשעורין דישראל הוו וגדישין דעדשים דפלשתים וקא מיבעיא להו מהו ליטול גדישין של שעורין דישראל ליתן לפני בהמתו על מנת לשלם גדישין של עדשים דפלשתים,שלחו ליה (יחזקאל לג, טו) חבול ישיב רשע גזילה ישלם אע"פ שגזילה משלם רשע הוא אבל אתה מלך אתה ומלך פורץ לעשות לו דרך ואין מוחין בידו,בשלמא למאן דאמר לאחלופי היינו דכתיב חד קרא (שמואל ב כג, יא) ותהי שם חלקת השדה מלאה עדשים וכתיב חד קרא (דברי הימים א יא, יג) ותהי חלקת השדה מלאה שעורים,אלא למאן דאמר למקלי מאי איבעיא להו להני תרי קראי אמר לך דהוו נמי גדישים דעדשים דישראל דהוו מיטמרו בהו פלשתים,בשלמא למאן דאמר למקלי היינו דכתיב (שמואל ב כג, יב) ויתיצב בתוך החלקה ויצילה אלא למ"ד לאחלופי מאי ויצילה,דלא שבק להו לאחלופי,בשלמא הני תרתי היינו דכתיב תרי קראי '. None | 38a. Because if so, if one whose ox gores a consecrated ox is exempt from liability, let the verse write this phrase: “of another,” with regard to the case of a forewarned ox. One could then infer that the owner is exempt from liability in the case of an innocuous ox as well, as the liability with regard to an innocuous ox is less severe than with regard to a forewarned ox. The stating of this exemption specifically in the context of an innocuous ox indicates that the exemption is only concerning the leniency stated in the verse, that if the gored ox belongs to another person, the owner of the belligerent ox is liable to pay only half the cost of the damage.,§ The mishna teaches: With regard to an ox of a Jew that gored the ox of a gentile, the owner of the belligerent ox is exempt from liability; whereas if a gentile’s ox gores a Jew’s ox, the owner is liable to pay the full cost of the damage. The Sages said: This statement is difficult whichever way you look at it. If the phrase “of another” is meant in a precise manner, and therefore the liability applies only if his ox gores the ox of another Jew, when a gentile’s ox gores that of a Jew he should also be exempt from liability. And if the phrase “of another” is not meant in a precise manner, then even when a Jew’s ox gores that of a gentile the owner of the belligerent ox should be liable.,Rabbi Abbahu said that the reason for this ruling is that the verse states: “He stood and shook the earth; He beheld, and made the nations tremble vayyatter” (Habakkuk 3:6). This is homiletically interpreted to mean that God saw the seven mitzvot that the descendants of Noah accepted upon themselves to fulfill, and since they did not fulfill them, He arose and permitted vehittir their money to the Jewish people, so that in certain cases Jews are not liable for damage caused to gentiles.,Rabbi Yoḥa said that the source for this halakha is from here: It is stated in reference to the giving of the Torah: “The Lord came from Sinai and rose from Seir unto them; He appeared from Mount Paran” (Deuteronomy 33:2), which is homiletically interpreted to mean: From the time God came from Mount Paran, when giving the Torah, the money of the gentile nations appeared, i.e., it was revealed and granted to the Jewish people.,This is also taught in a baraita: With regard to an ox of a Jew that gored the ox of a gentile, the owner of the belligerent ox is exempt from liability. By contrast, with regard to an ox of a gentile that gored the ox of a Jew, whether it was innocuous or forewarned, the owner of the belligerent ox pays the full cost of the damage, as it is stated: “He stood and shook the earth; He beheld, and made the nations tremble.” And another verse states: “He appeared from Mount Paran.”,The Gemara asks: What is the reason the baraita adds: And another verse states, indicating that the first verse is not a sufficient source?,The Gemara explains that this is how the baraita is to be understood: And if you would say that this verse: “He stood and shook the earth” is necessary to express that which Rav Mattana and Rav Yosef derived from the verse, come and hear another source: “He appeared from Mount Paran,” meaning: From Paran their money appeared to the Jewish people. What is Rav Mattana’s exposition? It is as Rav Mattana says: “He stood and shook the earth.” What did He see? He saw the seven mitzvot that the descendants of Noah were commanded but did not fulfill, and He arose and exiled them from their land on account of their transgressions.,And from where may it be inferred that this term vayyatter is a term of exile? It is written here: “And made the nations tremble vayyatter” (Habakkuk 3:6), and it is written there: “Lenatter upon the earth” (Leviticus 11:21), which is translated into Aramaic as: “To leap upon the earth.” Apparently, the root nun, tav, reish, common to both words, indicates uprooting from one place to another.,What is Rav Yosef’s exposition? It is as Rav Yosef says: “He stood and shook the earth; He beheld.” What did He see? He saw the seven mitzvot that the descendants of Noah accepted upon themselves and did not fulfill, so He arose and permitted their prohibitions to them.,The Gemara asks: Did they thereby profit, in that their prohibitions became permitted to them? If so, we have found a transgressor who is rewarded. Mar, son of Rabbana, says: This is not to say that for them to transgress their mitzvot is no longer a sin; rather, it is to say that even if they fulfill them, they do not receive reward for fulfilling them.,The Gemara asks: But do they not receive reward for fulfilling those mitzvot? But isn’t it taught in a baraita that Rabbi Meir says: From where is it derived that even a gentile who engages in Torah is considered like a High Priest? The verse states with regard to the mitzvot: “Which if a person does, he shall live by them” (Leviticus 18:5). It is not stated: Which if priests and Levites and Israelites do, they shall live by them, but rather: A person, indicating that all people are included. You have therefore learned that even a gentile who engages in Torah study is considered like a High Priest.,The Sages said in response: Rav Yosef meant that they do not receive the reward as does one who is commanded to perform a mitzva and performs it, but as does one who is not commanded to perform a mitzva and performs it anyway. As Rabbi Ḥanina says: One who is commanded and performs a mitzva is greater than one who is not commanded and performs it.,The Sages taught the following story in the context of the aforementioned halakha: And the Roman kingdom once sent two military officials sardeyotot to the Sages of Israel, and ordered them in the name of the king: Teach us your Torah. The officials read the Torah, and repeated it, and repeated it again, reading it for the third time. At the time of their departure, they said to the Sages: We have examined your entire Torah and it is true, except for this one matter that you state, i.e., that with regard to an ox of a Jew that gored the ox of a gentile, the owner is exempt from liability, whereas with regard to the ox of a gentile that gored the ox of a Jew, whether it was innocuous or forewarned, the owner pays the full cost of the damage.,The officials’ reasoning was that this halakha is difficult whichever way you look at it. If the phrase “of another” is meant in a precise manner, that the owners of both oxen must both be Jewish, then even when the ox of a gentile gores the ox of a Jew the owner of the ox should be exempt from liability. And if the phrase “of another” is not meant in a precise manner, and the oxen of all are included, then even when the ox of a Jew gores the ox of a gentile the owner should be liable. They added: But we will not inform this matter to the kingdom; having acknowledged that the entire Torah is true, we will not reveal this ruling, as it will displease the kingdom.,§ Incidentally, it is related that the daughter of Rav Shmuel bar Yehuda died. The Sages said to Ulla: Arise; let us go console him. Ulla said to them: What business do I have with the consolation of Babylonians, which is actually heresy? As, they say while consoling mourners: What can be done? This seems to suggest that if it were possible to do something, acting against the Almighty’s decree, they would do so, which is tantamount to heresy. Therefore, Ulla declined to accompany the Babylonian Sages.,Ulla therefore went to console Rav Shmuel bar Yehuda by himself, and said to him: The verse states: “And the Lord said to me, do not be at enmity with Moab, neither contend with them in battle” (Deuteronomy 2:9). What entered Moses’s mind, that God had to warn him not to undertake a particular action? Did it enter his mind to wage war with the Moabites without permission? Rather, Moses reasoned an a fortiori inference by himself, saying: And if with regard to the Midianites, who came only to help the Moabites harm the Jewish people (see Numbers, chapter 22), the Torah said: “Harass the Midianites and smite them” (Numbers 25:17),'60b. A person should always enter an unfamiliar city at a time of good, i.e., while it is light, as the Torah uses the expression “It is good” with regard to the creation of light (see Genesis 1:4). This goodness is manifest in the sense of security one feels when it is light. And likewise, when one leaves a city he should leave at a time of good, meaning after sunrise the next morning, as it is stated in the verse: “And none of you shall go out of the opening of his house until the morning” (Exodus 12:22).,§ The Sages taught: If there is plague in the city, gather your feet, i.e., limit the time you spend out of the house, as it is stated in the verse: “And none of you shall go out of the opening of his house until the morning.” And it says in another verse: “Come, my people, enter into your chambers, and shut your doors behind you; hide yourself for a little moment, until the anger has passed by” (Isaiah 26:20). And it says: “Outside the sword will bereave, and in the chambers terror” (Deuteronomy 32:25).,The Gemara asks: What is the reason for citing the additional verses introduced with the term: And it says? The first verse seems sufficient to teach the principle that one should not emerge from one’s house when there is a plague. The Gemara answers: And if you would say that this matter, the first verse that states that none of you shall go out until morning, applies only at night, but in the day one may think that the principle does not apply, for this reason the Gemara teaches: Come and hear: “Come, my people, enter into your chambers, and shut your doors behind you.”,And if you would say that this matter applies only where there is no fear inside, which explains why it is preferable to remain indoors, but where there is fear inside, one might think that when he goes out and sits among people in general company it is better, therefore, the Gemara introduces the third verse and says: Come and hear: “Outside the sword will bereave, and in the chambers terror.” This means that although there is terror in the chambers, outside the sword will bereave, so it is safer to remain indoors.,At a time when there was a plague, Rava would close the windows of his house, as it is written: “For death is come up into our windows” (Jeremiah 9:20).,The Sages taught: If there is famine in the city, spread your feet, i.e., leave the city, as it is stated in the verse: “And there was a famine in the land; and Abram went down into Egypt to sojourn there” (Genesis 12:10). And it says: “If we say: We will enter into the city, then the famine is in the city, and we shall die there; and if we sit here, we die also, now come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II\xa0Kings 7:4).,What is the reason for citing the second verse, introduced with the term: And it says? And if you would say that this matter, the principle of leaving the city, applies only where there is no uncertainty concerning a life-threatening situation, but where there is uncertainty concerning a life-threatening situation this principle does not apply, come and hear: “Come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die.”,The Sages taught: If there is a plague in the city, a person should not walk in the middle of the road, due to the fact that the Angel of Death walks in the middle of the road, as, since in Heaven they have given him permission to kill within the city, he goes openly in the middle of the road. By contrast, if there is peace and quiet in the city, do not walk on the sides of the road, as, since the Angel of Death does not have permission to kill within the city, he hides himself and walks on the side of the road.,The Sages taught: If there is a plague in the city, a person should not enter the synagogue alone, as the Angel of Death leaves his utensils there, and for this reason it is a dangerous place. And this matter, the danger in the synagogue, applies only when there are no children learning in the synagogue, and there are not ten men praying in it. But if there are children learning or ten men praying there, it is not a dangerous place.,The Sages taught: If the dogs in a certain place are crying for no reason, it is a sign that they feel the Angel of Death has come to the city. If the dogs are playing, it is a sign that they feel that Elijah the prophet has come to the city. These matters apply only if there is no female dog among them. If there is a female dog nearby, their crying or playing is likely due to her presence.,§ Rav Ami and Rav Asi sat before Rabbi Yitzḥak Nappaḥa. One Sage said to Rabbi Yitzḥak Nappaḥa: Let the Master say words of halakha, and the other Sage said to Rabbi Yitzḥak Nappaḥa: Let the Master say words of aggada. Rabbi Yitzḥak Nappaḥa began to say words of aggada but one Sage did not let him, so he began to say words of halakha but the other Sage did not let him.,Rabbi Yitzḥak Nappaḥa said to them: I will relate a parable. To what can this be compared? It can be compared to a man who has two wives, one young and one old. The young wife pulls out his white hairs, so that her husband will appear younger. The old wife pulls out his black hairs so that he will appear older. And it turns out that he is bald from here and from there, i.e., completely bald, due to the actions of both of his wives.,Rabbi Yitzḥak Nappaḥa continued and said to them: If so, I will say to you a matter that is appropriate to both of you, which contains both halakha and aggada. In the verse that states: “If a fire breaks out, and catches in thorns” (Exodus 22:5), the term “breaks out” indicates that it breaks out by itself. Yet, the continuation of the verse states: “The one who kindled the fire shall pay compensation,” which indicates that he must pay only if the fire spread due to his negligence. The verse can be explained allegorically: The Holy One, Blessed be He, said that although the fire broke out in the Temple due to the sins of the Jewish people, it is incumbent upon Me to pay restitution for the fire that I kindled.,I, God, kindled a fire in Zion, as it is stated: “The Lord has accomplished His fury, He has poured out His fierce anger; and He has kindled a fire in Zion, which has devoured its foundations” (Lamentations 4:11). And I will build it with fire in the future, as it is stated: “For I, says the Lord, will be for her a wall of fire round about; and I will be the glory in her midst” (Zechariah 2:9).,There is a halakha that can be learned from the verse in Exodus, as the verse begins with damage caused through one’s property: “If a fire breaks out,” and concludes with damage caused by one’s body: “The one who kindled the fire.” This indicates that when damage is caused by fire, it is considered as though the person who kindled the fire caused the damage directly with his body. That serves to say to you that the liability for his fire damage is due to its similarity to his arrows. Just as one who shoots an arrow and causes damage is liable because the damage was caused directly through his action, so too, one who kindles a fire that causes damage is liable because it is considered as though the damage were caused directly by his actions.,§ The Gemara continues with another statement of aggada on a related topic: The verse states: “And David longed, and said: Oh, that one would give me water to drink of the well of Bethlehem, which is by the gate! And the three mighty men broke through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David; but he would not drink it, but poured it out to the Lord” (II\xa0Samuel 23:15–16). The Sages understood that David was not simply asking for water, but was using the term as a metaphor referring to Torah, and he was raising a halakhic dilemma.,What is the dilemma that David is raising? Rava says that Rav Naḥman says: He was asking about the halakha with regard to a concealed article damaged by a fire. He wanted to know whether the halakha is in accordance with the opinion of Rabbi Yehuda, who holds that one is liable to pay for such damage, or whether the halakha is in accordance with the opinion of the Rabbis, who hold that one is exempt from liability for damage by fire to concealed articles. And the Sages in Bethlehem answered him what they answered him.,Rav Huna stated a different explanation of the verse: There were stacks of barley belonging to Jews in which the Philistines were hiding, and David wanted to burn down the stacks to kill the Philistines and save his own life. He raised the dilemma: What is the halakha? Is it permitted to save oneself by destroying the property of another?,They sent the following answer to him: It is prohibited to save oneself by destroying the property of another. But you are king, and a king may breach the fence of an individual in order to form a path for himself, and none may protest his action, i.e., the normal halakhot of damage do not apply to you since you are king.,The Rabbis, and some say that it was Rabba bar Mari, give an alternative explanation of the dilemma and said: The stacks of barley belonged to Jews, and there were stacks of lentils belonging to the Philistines. David needed barley to feed his animals. And David raised the following dilemma: What is the halakha? I know that I may take the lentils belonging to a gentile to feed my animals, but is it permitted to take a stack of barley belonging to a Jew, to place before one’s animal for it to consume, with the intent to pay the owner of the barley with the stacks of lentils belonging to the Philistines?,The Sages of Bethlehem sent the following reply to him: “If the wicked restore the pledge, give back that which he had taken by robbery, walk in the statutes of life, committing no iniquity; he shall surely live, he shall not die” (Ezekiel 33:15). This verse teaches that even though the robber repays the value of the stolen item, he is nevertheless considered to be wicked, and is described as such in the verse, and a commoner would not be allowed to act as you asked. But you are king, and a king may breach the fence of an individual in order to form a path for himself, and none may protest his action.,The Gemara discusses the different explanations: Granted, according to the one who says that David was asking whether he could take the stacks of barley and exchange them, i.e., repay the owners of the barley, with stacks of lentils, this is as it is written in one verse: “And the Philistines were gathered together into a troop, where was a plot of ground full of lentils; and the people fled from the Philistines” (II\xa0Samuel 23:11), and it is written in one other verse: “He was with David at Pas Dammim, and there the Philistines were gathered together to battle, where was a plot of ground full of barley; and the people fled from before the Philistines” (I\xa0Chronicles 11:13). This apparent contradiction can be reconciled by saying that there were two fields, one of barley and one of lentils.,But according to Rav Huna, the one who says that David’s question was asked because he wanted to burn the stacks of barley, for what purpose does he require these two verses? How does he explain this contradiction? Rav Huna could have said to you that there were also stacks of lentils belonging to Jews, inside which the Philistines were hiding.,Granted, according to the one who says that David asked his question because he wanted to burn the stacks, this is as it is writ-ten in the following verse with regard to David: “But he stood in the midst of the plot, and saved it, and slew the Philistines; and the Lord performed a great victory” (II\xa0Samuel 23:12). But according to the one who says that David’s question was asked with regard to exchanging the lentils for the barley, what is the meaning of the phrase: “And saved it”?,The Rabbis answer that David saved it in that he did not permit them to exchange the value of the barley with the lentils.,Granted, according to both of these two opinions, this is as it is written in two distinct verses, one describing the field of lentils and one describing the field of barley. '. None |
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9. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Aggadic Midrashim • Midrash Aggadah • aggadah
Found in books: Avery Peck et al. (2014) 95; Hidary (2017) 41, 61; Levine (2005) 583
30a. 30a. From the fact that it was taught in the latter clause of the mishna that one who extinguishes a flame on Shabbat is liable, conclude from it that this mishna is in accordance with the opinion of Rabbi Yehuda, who holds that one who performs a prohibited labor on Shabbat is liable to bring a sin-offering even if it is a labor that is not necessary for its own sake melakha she’eina tzerikha legufa. In the mishna, one does not extinguish the flame to achieve the product produced by extinguishing it. He does so to prevent the light from shining. If so, with what is the first clause of the mishna dealing? If it is referring to one who extinguished the flame due to a critically ill person, the term exempt is imprecise. It should have said permitted, as it is permitted even ab initio to perform a prohibited labor on Shabbat in a case of danger. And if it is speaking about a non-critically ill person, why is one who extinguished the flame exempt? It should have said that one is liable to bring a sin-offering.,The Gemara replies: Actually, the first clause was referring to a critically ill person, and it should have taught that it is permitted. And since the latter clause of the mishna had to teach that one is liable, in the first clause too, it taught employing the opposite term, exempt, so that the mishna would maintain stylistic uniformity. The halakha is, indeed, that not only is one exempt if he extinguished a light for a critically ill person, it is even permitted to do so ab initio. The Gemara asks: What of that which Rabbi Oshaya taught: If one wants to extinguish a flame on Shabbat for a sick person so he can sleep, he may not extinguish it, and if he extinguished it, he is not liable after the fact, but ab initio he is prohibited to do so? The Gemara answers: This is not similar, as that baraita is referring to a non-critically ill person and it is in accordance with the opinion of Rabbi Shimon, who said that one who performs a prohibited labor not necessary for its own sake is exempt. Our mishna is referring to a critically ill person.,The Gemara relates: This question was asked before Rabbi Tanḥum from the village of Nevi: What is the ruling with regard to extinguishing a burning lamp before a sick person on Shabbat? The Gemara relates that Rabbi Tanḥum delivered an entire homily touching upon both aggadic and halakhic materials surrounding this question. He began and said: You, King Solomon, where is your wisdom, where is your understanding? Not only do your statements contradict the statements of your father David, but your statements even contradict each other. Your father David said: “The dead praise not the Lord, neither any that go down into silence” (Psalms 115:17); and you said: “And I praised the dead that are already dead more than the living that are yet alive” (Ecclesiastes 4:2). And then again you said: “For a living dog is better than a dead lion” (Ecclesiastes 9:4). These are different assessments of life and death.,He resolved the contradictions in the following manner: This is not difficult. That which David said: “The dead praise not the Lord,” this is what he is saying: A person should always engage in Torah and mitzvot before he dies, as once he is dead he is idle from Torah and mitzvot and there is no praise for the Holy One, Blessed be He, from him. And that is what Rabbi Yoḥa said: What is the meaning of that which is written: “Set free among the dead, like the slain that lie in the grave, whom You remember no more” (Psalms 88:6)? When a person dies he then becomes free of Torah and mitzvot.,And that which Solomon said: “And I praised the dead that are already dead”; he was not speaking of all dead people, but rather in praise of certain dead people. As when Israel sinned in the desert, Moses stood before the Holy One, Blessed be He, and he said several prayers and supplications before Him, and his prayers were not answered. And when he said: “Remember Abraham, Isaac, and Israel, Your servants” (Exodus 32:13), his prayers were answered immediately. Consequently, did Solomon not speak appropriately when he said: “Wherefore I praised the dead that are already dead”? Certainly the merit of the deceased forefathers is greater than that of the righteous people who are alive. Alternatively, the way of the world is such that when a flesh-and-blood prince issues a decree on the public it is uncertain whether they fulfill it and uncertain whether they do not fulfill it. And even if you want to say that they fulfill it, it is only during his lifetime that they fulfill it; after he dies they do not fulfill it. But Moses our teacher issued several decrees and instituted several ordices, and they are in effect forever and ever. And, if so, is it not appropriate that which Solomon said: “Wherefore I praised the dead that are already dead”?,Alternatively, another explanation is given for the verse: “And I praised the dead that are already dead,” is in accordance with that which Rav Yehuda said that Rav said. As Rav Yehuda said that Rav said: What is the meaning of the verse that was written: “Work on my behalf a sign for good; that they that hate me may see it, and be put to shame” (Psalms 86:17)? David said before the Holy One, Blessed be He: Master of the Universe, forgive me for that sin in the matter of Bathsheba. He said to him: It is forgiven you. David said to Him: Show me a sign in my lifetime so that all will know that You have forgiven me. God said to him: In your lifetime I will not make it known that you were forgiven; however, in the lifetime of your son Solomon I will make it known.,When Solomon built the Temple and sought to bring the Ark into the Holy of Holies, the gates clung together and could not be opened. Solomon uttered twenty-four songs of praise, as in his prayer there are twenty-four expressions of prayer, song, etc. (I Kings 8), and his prayer was not answered. He began and said: “Lift up your heads, O you gates, and be you lifted up, you everlasting doors; that the King of glory may come in” (Psalms 24:7). Immediately, the gates ran after him to swallow him, as they thought that in the words: “King of glory” he was referring to himself, and they said to him: “Who is the King of glory?” (Psalms 24:8). He said to them: “The Lord strong and mighty, the Lord mighty in battle” (Psalms 24:8). And he said again: “Lift up your heads, O you gates, yea, lift them up, you everlasting doors; that the King of glory may come in. Who then is the King of glory? The Lord of hosts; He is the King of glory. Selah” (Psalms 24:9–10), and he was not answered. When he said: “O Lord God, turn not away the face of Your anointed; remember the good deeds of David Your servant” (II Chronicles 6:42), he was immediately answered, and a fire descended from Heaven (II Chronicles 7:1). At that moment, the faces of all of David’s enemies turned dark like the charred bottom of a pot. And all of Israel knew that the Holy One, Blessed be He, forgave him for that sin. And if so, is it not appropriate what Solomon said: “And I praised the dead that are already dead,” David, more than the living, Solomon, to whose request to open the gates of the Temple God did not respond?,And that is what is written: “On the eighth day he sent the people away, and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the Lord had shown unto David His servant and to Israel His people” (I Kings 8:66). The Gemara explains: And went unto their tents, in accordance with the common expression: One’s house is his wife. It is explained that when they returned home they found their wives ritually pure from the ritual impurity of menstruation. Joyful means that they enjoyed the aura of the Divine Presence at the dedication of the Temple. And glad of heart means that the wife of each and every one of them was impregnated and gave birth to a male. The verse continues: For all the goodness that the Lord had shown unto David His servant and to Israel His people. Unto David His servant means that at that opportunity they all saw that God forgave him for that sin. And to Israel His people means that He forgave them for the sin of Yom Kippur, as they did not fast that year (see I Kings 8:65).,The Gemara continues: And that which Solomon said: “For a living dog is better than a dead lion” (Ecclesiastes 9:4), is in accordance with that which Rav Yehuda said that Rav said. As Rav Yehuda said that Rav said: What is the meaning of that verse which David said: “Lord, make me to know my end, and the measure of my days, what it is; let me know how short-lived I am” (Psalms 39:5)? It means that David said before the Holy One, Blessed be He: Master of the Universe, Lord, make me to know my end; in how long will I die? God said to him: It is decreed before Me that I do not reveal the end of the life of flesh and blood. He asked further: And the measure of my days; on what day of the year will I die? He said to him: It is decreed before Me not to reveal the measure of a person’s days. Again he requested: Let me know how short-lived I am; on what day of the week will I die? He said to him: You will die on Shabbat. David requested of God: Let me die on the first day of the week so that the honor of Shabbat will not be tarnished by the pain of death. He said to him: On that day the time of the kingdom of your son Solomon has already arrived, and one kingdom does not overlap with another and subtract from the time allotted to another even a hairbreadth. He said to him: I will cede a day of my life and die on Shabbat eve. God said to him: “For a day in your courts is better than a thousand” (Psalms 84:11); a single day in which you sit and engage in Torah is preferable to Me than the thousand burnt-offerings that your son Solomon will offer before Me on the altar (see I Kings 3:4).'30b. What did David do? Every Shabbat he would sit and learn all day long to protect himself from the Angel of Death. On that day on which the Angel of Death was supposed to put his soul to rest, the day on which David was supposed to die, the Angel of Death stood before him and was unable to overcome him because his mouth did not pause from study. The Angel of Death said: What shall I do to him? David had a garden bustana behind his house; the Angel of Death came, climbed, and shook the trees. David went out to see. As he climbed the stair, the stair broke beneath him. He was startled and was silent, interrupted his studies for a moment, and died.,Since David died in the garden, Solomon sent the following question to the study hall: Father died and is lying in the sun, and the dogs of father’s house are hungry. There is room for concern lest the dogs come and harm his body. What shall I do? They sent an answer to him: Cut up an animal carcass and place it before the dogs. Since the dogs are hungry, handling the animal carcass to feed them is permitted. And with regard to your father, it is prohibited to move his body directly. Place a loaf of bread or an infant on top of him, and you can move him into the shade due to the bread or the infant. And is it not appropriate what Solomon said: “For a living dog is better than a dead lion.” The ultimate conclusion of this discussion is that life is preferable to death. And now, with regard to the question that I asked before you; Rav Tanḥum spoke modestly, as, actually, they had asked him the question. A lamp is called ner and a person’s soul is also called ner, as it is written: “The spirit of man is the lamp ner of the Lord” (Proverbs 20:27). It is preferable that the lamp of a being of flesh and blood, an actual lamp, will be extinguished in favor of the lamp of the Holy One, Blessed be He, a person’s soul. Therefore, one is permitted to extinguish a flame for the sake of a sick person.,Since contradictions in Ecclesiastes were mentioned, the Gemara cites additional relevant sources. Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: The Sages sought to suppress the book of Ecclesiastes and declare it apocryphal because its statements contradict each other and it is liable to confuse its readers. And why did they not suppress it? Because its beginning consists of matters of Torah and its end consists of matters of Torah. The ostensibly contradictory details are secondary to the essence of the book, which is Torah. The Gemara elaborates: Its beginning consists of matters of Torah, as it is written: “What profit has man of all his labor which he labors under the sun?” (Ecclesiastes 1:3), and the Sages of the school of Rabbi Yannai said: By inference: Under the sun is where man has no profit from his labor; however, before the sun, i.e., when engaged in the study of Torah, which preceded the sun, he does have profit. Its ending consists of matters of Torah, as it is written: “The end of the matter, all having been heard: Fear God, and keep His mitzvot; for this is the whole man” (Ecclesiastes 12:13). With regard to this verse, the Gemara asks: What is the meaning of the phrase: For this is the whole man? Rabbi Eliezer said: The entire world was only created for this person. Rabbi Abba bar Kahana said: This person is equivalent to the entire world. Shimon ben Azzai says and some say that Shimon ben Zoma says: The entire world was only created as companion to this man, so that he will not be alone.,And to the essence of the matter, the Gemara asks: What is the meaning of: Its statements that contradict each other? It is written: “Vexation is better than laughter” (Ecclesiastes 7:3), and it is written: “I said of laughter: It is praiseworthy” (Ecclesiastes 2:2), which is understood to mean that laughter is commendable. Likewise in one verse it is written: “So I commended mirth” (Ecclesiastes 8:15), and in another verse it is written: “And of mirth: What does it accomplish?” (Ecclesiastes 2:2). The Gemara answers: This is not difficult, as the contradiction can be resolved. Vexation is better than laughter means: The vexation of the Holy One, Blessed be He, toward the righteous in this world is preferable to the laughter which the Holy One, Blessed be He, laughs with the wicked in this world by showering them with goodness. I said of laughter: It is praiseworthy, that is the laughter which the Holy One, Blessed be He, laughs with the righteous in the World-to-Come.,Similarly, “So I commended mirth,” that is the joy of a mitzva. “And of mirth: What does it accomplish?” that is joy that is not the joy of a mitzva. The praise of joy mentioned here is to teach you that the Divine Presence rests upon an individual neither from an atmosphere of sadness, nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of idle conversation, nor from an atmosphere of idle chatter, but rather from an atmosphere imbued with the joy of a mitzva. As it was stated with regard to Elisha that after he became angry at the king of Israel, his prophetic spirit left him until he requested: “But now bring me a minstrel; and it came to pass, when the minstrel played, that the hand of the Lord came upon him” (II Kings 3:15). Rav Yehuda said: And, so too, one should be joyful before stating a matter of halakha. Rava said: And, so too, one should be joyful before going to sleep in order to have a good dream.,The Gemara asks: Is that so, that one should introduce matters of halakha joyfully? Didn’t Rav Giddel say that Rav said: Any Torah scholar who sits before his teacher and his lips are not dripping with myrrh due to fear of his teacher, those lips shall be burnt, as it is stated: “His lips are as lilies, dripping with flowing myrrh shoshanim notefot mor over” (Song of Songs 5:13)? He interpreted homiletically: Do not read mor over, flowing myrrh; rather, read mar over, flowing bitterness. Likewise, do not read shoshanim, lilies; rather, read sheshonim, that are studying, meaning that lips that are studying Torah must be full of bitterness. The Gemara explains: This is not difficult, there is no contradiction here, as this, where it was taught that one should introduce matters of halakha joyfully, is referring to a rabbi, and that, where it was taught that one must be filled with bitterness, is referring to a student, who must listen to his teacher with trepidation. And if you wish, say instead that this and that are referring to a rabbi, and it is not difficult. This, where it was taught that he must be joyful, is before he begins teaching, whereas that, where it was taught that he must be filled with bitterness and trepidation, is after he already began teaching halakha. That explanation is like that which Rabba did. Before he began teaching halakha to the Sages, he would say something humorous and the Sages would be cheered. Ultimately, he sat in trepidation and began teaching the halakha.,And, the Gemara continues, the Sages sought to suppress the book of Proverbs as well because its statements contradict each other. And why did they not suppress it? They said: In the case of the book of Ecclesiastes, didn’t we analyze it and find an explanation that its statements were not contradictory? Here too, let us analyze it. And what is the meaning of: Its statements contradict each other? On the one hand, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4), and on the other hand, it is written: “Answer a fool according to his folly, lest he be wise in his own eyes” (Proverbs 26:5). The Gemara resolves this apparent contradiction: This is not difficult, as this, where one should answer a fool, is referring to a case where the fool is making claims about Torah matters; whereas that, where one should not answer him, is referring to a case where the fool is making claims about mundane matters.,The Gemara relates how Sages conducted themselves in both of those circumstances. As in the case of that man who came before Rabbi Yehuda HaNasi and said to him: Your wife is my wife and your children are my children, Rabbi Yehuda HaNasi said to him: Would you like to drink a cup of wine? He drank and burst and died. Similarly, the Gemara relates: There was that man who came before Rabbi Ḥiyya and said to him: Your mother is my wife, and you are my son. He said to him: Would you like to drink a cup of wine? He drank and burst and died. Rabbi Ḥiyya said with regard to the incident involving Rabbi Yehuda HaNasi: Rabbi Yehuda HaNasi’s prayer that his children will not be rendered mamzerim, children of illicit relations, was effective for him. As when Rabbi Yehuda HaNasi would pray, he said after his prayer: May it be Your will, O Lord, my God, that You will deliver me today from impudent people and from insolence. Insolence, in this case, refers to mamzerut. It was due to his prayer that that man burst and was unsuccessful in disparaging Rabbi Yehuda HaNasi’s children.,In matters of Torah, what is the case with regard to which the verse said that one should respond to a fool’s folly? As in the case where Rabban Gamliel was sitting and he interpreted a verse homiletically: In the future, in the World-to-Come, a woman will give birth every day, as it says: “The woman with child and her that gives birth together” (Jeremiah 31:7), explaining that birth will occur on the same day as conception. A certain student scoffed at him and said: That cannot be, as it has already been stated: “There is nothing new under the sun” (Ecclesiastes 1:9). Rabban Gamliel said to him: Come and I will show you an example of this in this world. He took him outside and showed him a chicken that lays eggs every day.,And furthermore: Rabban Gamliel sat and interpreted a verse homiletically: In the future, in the World-to-Come, trees will produce fruits every day, as it is stated: “And it shall bring forth branches and bear fruit” (Ezekiel 17:23); just as a branch grows every day, so too, fruit will be produced every day. A certain student scoffed at him and said: Isn’t it written: There is nothing new under the sun? He said to him: Come and I will show you an example of this in this world. He went outside and showed him a caper bush, part of which is edible during each season of the year.,And furthermore: Rabban Gamliel sat and interpreted a verse homiletically: In the future, the World-to-Come, Eretz Yisrael will produce cakes and fine wool garments that will grow in the ground, as it is stated: “Let abundant grain be in the land.” A certain student scoffed at him and said: There is nothing new under the sun. He said to him: Come and I will show you an example in this world. He went outside and showed him truffles and mushrooms, which emerge from the earth over the course of a single night and are shaped like a loaf of bread. And with regard to wool garments, he showed him the covering of a heart of palm, a young palm branch, which is wrapped in a thin net-like covering.,Since the Gemara discussed the forbearance of Sages, who remain silent in the face of nonsensical comments, it cites additional relevant examples. The Sages taught in a baraita: A person should always be patient like Hillel and not impatient like Shammai. The Gemara related: There was an incident involving two people '. None | |
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10. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Aggadah, interdependence in classical rabbinic texts • Aggadah/Aggadot • Halakhah/Halakhot, and Aggadah; Law and Narrative • aggadah
Found in books: Fraade (2011) 30, 347; Kanarek (2014) 14; Levine (2005) 489
40a. בנעילה דיומא דכיפורי מאי אמר אמר מר זוטרא ואמרי לה במתניתא (תהלים קכח, ד) הנה כי כן יברך גבר ירא ה\' יברכך ה\' מציון וראה בטוב ירושלים כל ימי חייך וראה בנים לבניך שלום על ישראל,היכן אומרן רב יוסף אמר בין כל ברכה וברכה ורב ששת אמר בהזכרת השם,פליגי בה רב מרי ורב זביד חד אמר פסוקא לקבל פסוקא וחד אמר אכל פסוקא אמר להו לכולהו,א"ר חייא בר אבא כל האומרן בגבולין אינו אלא טועה אמר רבי חנינא בר פפא תדע דבמקדש נמי לא מיבעי למימרינהו כלום יש לך עבד שמברכין אותו ואינו מאזין,א"ר אחא בר חנינא תדע דבגבולין נמי מיבעי למימרינהו כלום יש עבד שמברכין אותו ואין מסביר פנים א"ר אבהו מריש הוה אמינא להו כיון דחזינא ליה לרבי אבא דמן עכו דלא אמר להו אנא נמי לא אמינא להו,ואמר רבי אבהו מריש הוה אמינא עינותנא אנא כיון דחזינא ליה לרבי אבא דמן עכו דאמר איהו חד טעמא ואמר אמוריה חד טעמא ולא קפיד אמינא לאו עינותנא אנא,ומאי עינוותנותיה דרבי אבהו דאמרה לה דביתהו דאמוריה דרבי אבהו לדביתיה דרבי אבהו הא דידן לא צריך ליה לדידך והאי דגחין וזקיף עליה יקרא בעלמא הוא דעביד ליה אזלא דביתהו ואמרה ליה לרבי אבהו אמר לה ומאי נפקא ליך מינה מיני ומיניה יתקלס עילאה,ותו רבי אבהו אימנו רבנן עליה לממנייה ברישא כיון דחזיה לר\' אבא דמן עכו דנפישי ליה בעלי חובות אמר להו איכא רבה,ר\' אבהו ור\' חייא בר אבא איקלעו לההוא אתרא רבי אבהו דרש באגדתא רבי חייא בר אבא דרש בשמעתא שבקוה כולי עלמא לרבי חייא בר אבא ואזול לגביה דר\' אבהו חלש דעתיה אמר ליה אמשל לך משל למה הדבר דומה לשני בני אדם אחד מוכר אבנים טובות ואחד מוכר מיני סידקית על מי קופצין לא על זה שמוכר מיני סידקית,כל יומא הוה מלוה רבי חייא בר אבא לרבי אבהו עד אושפיזיה משום יקרא דבי קיסר ההוא יומא אלויה רבי אבהו לרבי חייא בר אבא עד אושפיזיה ואפילו הכי לא איתותב דעתיה מיניה,בזמן ששליח צבור אומר מודים העם מה הם אומרים אמר רב מודים אנחנו לך ה\' אלהינו על שאנו מודים לך ושמואל אמר אלהי כל בשר על שאנו מודים לך רבי סימאי אומר יוצרנו יוצר בראשית על שאנו מודים לך נהרדעי אמרי משמיה דרבי סימאי ברכות והודאות לשמך הגדול על שהחייתנו וקיימתנו על שאנו מודים לך רב אחא בר יעקב מסיים בה הכי כן תחיינו ותחננו ותקבצנו ותאסוף גליותינו לחצרות קדשך לשמור חוקיך ולעשות רצונך בלבב שלם על שאנו מודים לך,אמר רב פפא הילכך נימרינהו לכולהו,אמר ר\' יצחק לעולם תהא אימת צבור עליך שהרי כהנים פניהם כלפי העם ואחוריהם כלפי שכינה,רב נחמן אמר מהכא (דברי הימים א כח, ב) ויקם המלך דוד על רגליו ויאמר שמעוני אחי ועמי אם אחי למה עמי ואם עמי למה אחי אמר רבי אלעזר אמר להם דוד לישראל אם אתם שומעין לי אחי אתם ואם לאו עמי אתם ואני רודה אתכם במקל,רבנן אמרי מהכא דאין הכהנים רשאין לעלות בסנדליהן לדוכן וזהו אחת מתשע תקנות שהתקין רבן יוחנן בן זכאי מאי טעמא לאו משום כבוד צבור אמר רב אשי לא התם שמא נפסקה לו רצועה בסנדלו והדר אזיל למיקטריה ואמרי בן גרושה או בן חלוצה הוא,ובמקדש ברכה אחת כו\'''. None | 40a. During the closing prayer ne’ila of Yom Kippur, which also includes the Priestly Benediction, what do the people say? Mar Zutra says, and some say that this was taught in a baraita: “Behold, surely thus shall the man who fears the Lord be blessed” (Psalms 128:4), “The Lord shall bless you out of Zion, and you shall see the good of Jerusalem all the days of your life” (Psalms 128:5), and “And see your children’s children. Peace be upon Israel” (Psalms 128:6).,The Gemara asks: Where does the congregation say these verses during the Priestly Benediction? Rav Yosef says: They are said between each and every blessing. And Rav Sheshet says: They are said during the mention of the name of God in each of the three blessings.,Rav Mari and Rav Zevid disagree about this matter. One says: The congregation recites one verse at a time, corresponding to the verse that the priests recite. And one says: For every single verse that the priests recite, the congregation says all three verses.,Rabbi Ḥiyya bar Abba says: Anyone who recites these verses in the outlying areas, i.e., outside the Temple, is nothing other than mistaken in his practice. Rabbi Ḥanina bar Pappa said: You should know that in the Temple also people should not recite these verses. Do you have a servant who is being blessed and does not listen to the blessing, but rather speaks at the same time?,Conversely, Rabbi Aḥa bar Ḥanina says: You should know that in the outlying areas one is also required to say these verses. Is there a servant who is being blessed and his face does not brighten? Therefore, one must recite these verses to give thanks for receiving the Priestly Benediction. Rabbi Abbahu says: At first, I would recite these verses, but since I saw that Rabbi Abba of Akko does not say them, I also do not recite them anymore.,And Rabbi Abbahu says: At first, I would say to myself that I was humble. Since I saw that Rabbi Abba of Akko himself stated one reason for a matter, and his interpreter stated one other reason of his own rather than delivering the reason that Rabbi Abba stated, and yet Rabbi Abba did not mind, I say to myself that I am not humble.,The Gemara asks: And what was the humility of Rabbi Abbahu? The Gemara relates that Rabbi Abbahu’s interpreter’s wife said to Rabbi Abbahu’s wife: This one of ours, i.e., my husband, has no need for your husband Rabbi Abbahu, as he could teach everything on his own. And the fact that he bends over to listen to Rabbi Abbahu, and then stands up above him, and repeats his words to the congregants is merely to show respect for him. Rabbi Abbahu’s wife went and told this to Rabbi Abbahu. He said to her: And what difference does it make to you? Through me and through him the One above will be exalted, and it does not matter which one of us is teaching.,And furthermore, in another example of his humility, the Sages were counted and reached a decision to appoint Rabbi Abbahu to be the head of the yeshiva. Since he saw that Rabbi Abba of Akko had many creditors and was impoverished, he attempted to get him out of debt. He said to them: There is a man who is greater than me, Rabbi Abba.,The Gemara relates another example of his humility: Rabbi Abbahu and Rabbi Ḥiyya bar Abba happened to come to a certain place. Rabbi Abbahu taught matters of aggada, and at the same time Rabbi Ḥiyya bar Abba taught halakha. Everyone left Rabbi Ḥiyya bar Abba and went to Rabbi Abbahu, and Rabbi Ḥiyya was offended. Rabbi Abbahu said to him, to appease him: I will tell you a parable: To what is this matter comparable? It is comparable to two people, one who sells precious stones and one who sells small items sidkit. Upon whom do the customers spring? Don’t they spring upon the one who sells small items? Similarly, you teach lofty and important matters that do not attract many people. Everyone comes to me because I teach minor matters.,The Gemara relates that every day Rabbi Ḥiyya bar Abba would escort Rabbi Abbahu to his lodging place ushpizei out of respect for the house of the emperor, with which Rabbi Abbahu was associated. On that day, Rabbi Abbahu escorted Rabbi Ḥiyya bar Abba to his lodging place, and even so, Rabbi Ḥiyya bar Abba’s mind was not at ease with Rabbi Abbahu and he felt insulted.,§ The Gemara returns to discuss the response of the congregants to certain parts of the prayer service. While the prayer leader is reciting the blessing of: We give thanks, what do the people say? Rav says that they say: We give thanks to You, Lord our God, for the merit of giving thanks to You. And Shmuel says that one should say: God of all living flesh, for the merit of giving thanks to You. Rabbi Simai says that one should say: Our Creator, Who created everything in the beginning, for the merit of giving thanks to You. The Sages of Neharde’a say in the name of Rabbi Simai that one should say: We offer blessings and praises to Your great name, for You have given us life and sustained us, for giving thanks to You. Rav Aḥa bar Ya’akov would finish the blessing as follows: So may You give us life, and show us favor, and collect us, and gather our exiles into Your sacred courtyards, in order to observe Your laws and to fulfill Your will wholeheartedly, for giving thanks to You.,Rav Pappa said: These Sages each added a different element to the prayer. Therefore, we should combine them together and recite all of them.,§ Rabbi Yitzḥak says: The awe of the public should always be upon you, i.e., one must always treat the public courteously. As when the priests bless the people they face the people and their backs are toward the Divine Presence, out of respect for the congregation.,Rav Naḥman said that this principle is derived from here: “Then King David stood up upon his feet, and said: Hear me, my brethren, and my people” (I\xa0Chronicles 28:2). Evidently, King David stood up to address the people rather than remain seated. If he said “my brethren,” why did he say “my people”? And if he said “my people” why did he say “my brethren”? Rabbi Elazar says: David said to the Jewish people: If you listen to me, you are my brethren. And if you do not listen to me willingly, you are my people and I am your king, and I will rule over you by force with a staff. This shows that if the nation acted properly, David would relate to them respectfully.,The Sages say that the importance of showing respect for the congregation is derived from here: The halakha is that the priests are not permitted to ascend the platform to recite the benediction in their sandals, as is taught in a baraita. And this halakha is one of nine ordices that Rabban Yoḥa ben Zakkai instituted. What is the reason for this ordice? Is it not out of respect for the congregation, as it would be disrespectful for the priests to display their dirty sandals in front of the congregants? Rav Ashi said: No, this is not the reason. There, in the baraita, the reason is a concern lest a strap of his sandal break, and he will therefore return to his place to go tie it and not ascend the platform in time for the benediction, and people will say that he was removed from the platform because he is disqualified from the priesthood, as he is the son of a priest and a divorced woman or the son of a priest and a ḥalutza.,§ It is taught in the mishna: And in the Temple, the priests recite the three verses as one blessing.''. None |
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