1. Hebrew Bible, Song of Songs, 1.4, 2.16, 5.10-5.16, 6.1, 6.3, 7.2, 7.5, 8.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Akiva โข Akiva, R., interprets Song of Songs in terms of Israel and the nations โข Akiva, Rabbi
Found in books: Kaplan (2015) 26, 27, 42, 139, 140, 141, 148; Lieber (2014) 32, 183; Poorthuis Schwartz and Turner (2009) 73, 228, 298; Rowland (2009) 271, 277, 428, 437, 519, 531, 553
1.4. ืึธืฉืึฐืึตื ึดื ืึทืึฒืจึถืืึธ ื ึผึธืจืึผืฆึธื ืึฑืึดืืึทื ึดื ืึทืึผึถืึถืึฐ ืึฒืึธืจึธืื ื ึธืึดืืึธื ืึฐื ึดืฉืึฐืึฐืึธื ืึผึธืึฐ ื ึทืึฐืึผึดืืจึธื ืึนืึถืืึธ ืึดืึผึทืึดื ืึตืืฉืึธืจึดืื ืึฒืึตืืึผืึธื
2.16. ืึผืึนืึดื ืึดื ืึทืึฒื ึดื ืืึน ืึธืจึนืขึถื ืึผึทืฉืึผืึนืฉืึทื ึผึดืืื' '5.11. ืจึนืืฉืืึน ืึผึถืชึถื ืคึผึธื ืงึฐืึผืฆึผืึนืชึธืื ืชึผึทืึฐืชึผึทืึผึดืื ืฉืึฐืึนืจืึนืช ืึผึธืขืึนืจึตืื 5.12. ืขึตืื ึธืื ืึผึฐืืึนื ึดืื ืขึทืึพืึฒืคึดืืงึตื ืึธืึดื ืจึนืึฒืฆืึนืช ืึผึถืึธืึธื ืึนืฉืึฐืืึนืช ืขึทืึพืึดืึผึตืืชื 5.13. ืึฐืึธืึธื ืึผึทืขึฒืจืึผืึทืช ืึทืึผึนืฉืึถื ืึดืึฐืึผึฐืืึนืช ืึถืจึฐืงึธืึดืื ืฉืึดืคึฐืชืึนืชึธืื ืฉืืึนืฉืึทื ึผึดืื ื ึนืึฐืคืึนืช ืืึนืจ ืขึนืึตืจื 5.14. ืึธืึธืื ืึผึฐืึดืืึตื ืึธืึธื ืึฐืึปืึผึธืึดืื ืึผึทืชึผึทืจึฐืฉืึดืืฉื ืึตืขึธืื ืขึถืฉืึถืช ืฉืึตื ืึฐืขึปืึผึถืคึถืช ืกึทืคึผึดืืจึดืืื 5.15. ืฉืืึนืงึธืื ืขึทืึผืึผืึตื ืฉืึตืฉื ืึฐืึปืกึผึธืึดืื ืขึทืึพืึทืึฐื ึตืึพืคึธื ืึทืจึฐืึตืืึผ ืึผึทืึผึฐืึธื ืึนื ืึผึธืืึผืจ ืึผึธืึฒืจึธืึดืืื 5.16. ืึดืึผืึน ืึทืึฐืชึทืงึผึดืื ืึฐืึปืึผืึน ืึทืึผึฒืึทืึผึดืื ืึถื ืืึนืึดื ืึฐืึถื ืจึตืขึดื ืึผึฐื ืึนืช ืึฐืจืึผืฉืึธืึธึดืื
6.1. ืึธื ึธื ืึธืึทืึฐ ืึผืึนืึตืึฐ ืึทืึผึธืคึธื ืึผึทื ึผึธืฉืึดืื ืึธื ึธื ืคึผึธื ึธื ืืึนืึตืึฐ ืึผื ึฐืึทืงึฐืฉืึถื ึผืึผ ืขึดืึผึธืึฐื
6.1. ืึดืึพืึนืืช ืึทื ึผึดืฉืึฐืงึธืคึธื ืึผึฐืืึนึพืฉืึธืึทืจ ืึธืคึธื ืึทืึผึฐืึธื ึธื ืึผึธืจึธื ืึผึทืึทืึผึธื ืึฒืึปืึผึธื ืึผึทื ึผึดืึฐืึผึธืืึนืชื
6.3. ืึฒื ึดื ืึฐืืึนืึดื ืึฐืืึนืึดื ืึดื ืึธืจึนืขึถื ืึผึทืฉืืึนืฉืึทื ึผึดืืื
7.2. ืึทืึพืึผึธืคืึผ ืคึฐืขึธืึทืึดืึฐ ืึผึทื ึผึฐืขึธืึดืื ืึผึทืชึพื ึธืึดืื ืึทืึผืึผืงึตื ืึฐืจึตืึทืึดืึฐ ืึผึฐืืึน ืึฒืึธืึดืื ืึทืขึฒืฉืึตื ืึฐืึตื ืึธืึผึธืื
7.5. ืฆึทืึผึธืืจึตืึฐ ืึผึฐืึดืึฐืึผึทื ืึทืฉืึผึตื ืขึตืื ึทืึดืึฐ ืึผึฐืจึตืืึนืช ืึผึฐืึถืฉืึฐืึผืึนื ืขึทืึพืฉืึทืขึทืจ ืึผึทืชึพืจึทืึผึดืื ืึทืคึผึตืึฐ ืึผึฐืึดืึฐืึผึทื ืึทืึผึฐืึธื ืึนื ืฆืึนืคึถื ืคึผึฐื ึตื ืึทืึผึธืฉืึถืงื
8.6. ืฉืึดืืึตื ึดื ืึทืืึนืชึธื ืขึทืึพืึดืึผึถืึธ ืึผึทืืึนืชึธื ืขึทืึพืึฐืจืึนืขึถืึธ ืึผึดืึพืขึทืึผึธื ืึทืึผึธืึถืช ืึทืึฒืึธื ืงึธืฉืึธื ืึดืฉืึฐืืึนื ืงึดื ึฐืึธื ืจึฐืฉืึธืคึถืืึธ ืจึดืฉืึฐืคึผึตื ืึตืฉื ืฉืึทืึฐืึถืึถืชึฐืึธืื''. None | 1.4. Draw me, we will run after thee; The king hath brought me into his chambers; We will be glad and rejoice in thee, We will find thy love more fragrant than wine! Sincerely do they love thee.
2.16. My beloved is mine, and I am his, That feedeth among the lilies.
5.10. โMy beloved is white and ruddy, Pre-eminent above ten thousand. 5.11. His head is as the most fine gold, His locks are curled, And black as a raven. 5.12. His eyes are like doves Beside the water-brooks; Washed with milk, And fitly set. 5.13. His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh. 5.14. His hands are as rods of gold Set with beryl; His body is as polished ivory Overlaid with sapphires. 5.15. His legs are as pillars of marble, Set upon sockets of fine gold; His aspect is like Lebanon, Excellent as the cedars. 5.16. His mouth is most sweet; Yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.โ
6.1. โWhither is thy beloved gone, O thou fairest among women? Whither hath thy beloved turned him, That we may seek him with thee?โ
6.3. I am my belovedโs, and my beloved is mine, That feedeth among the lilies.โ
7.2. How beautiful are thy steps in sandals, O princeโs daughter! The roundings of thy thighs are like the links of a chain, The work of the hands of a skilled workman.
7.5. Thy neck is as a tower of ivory; Thine eyes as the pools in Heshbon, By the gate of Bath-rabbim; Thy nose is like the tower of Lebanon Which looketh toward Damascus.
8.6. Set me as a seal upon thy heart, As a seal upon thine arm; For love is strong as death, Jealousy is cruel as the grave; The flashes thereof are flashes of fire, A very flame of the LORD.''. None |
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2. Hebrew Bible, Deuteronomy, 4.11, 6.4, 32.11, 33.26 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Akiva โข Akiva, R., martyrdom of โข Akiva, Rabbi
Found in books: Hirshman (2009) 129; Kaplan (2015) 73, 148; Lieber (2014) 49; Rowland (2009) 251, 426, 553, 567
4.11. ืึทืชึผึดืงึฐืจึฐืืึผื ืึทืชึผึทืขึทืึฐืืึผื ืชึผึทืึทืช ืึธืึธืจ ืึฐืึธืึธืจ ืึผึนืขึตืจ ืึผึธืึตืฉื ืขึทืึพืึตื ืึทืฉืึผึธืึทืึดื ืึนืฉืึถืึฐ ืขึธื ึธื ืึทืขึฒืจึธืคึถืื
6.4. ืฉืึฐืึทืข ืึดืฉืึฐืจึธืึตื ืึฐืืึธื ืึฑืึนืึตืื ืึผ ืึฐืืึธื ืึถืึธืื
32.11. ืึผึฐื ึถืฉืึถืจ ืึธืขึดืืจ ืงึดื ึผืึน ืขึทืึพืึผืึนืึธืึธืื ืึฐืจึทืึตืฃ ืึดืคึฐืจึนืฉื ืึผึฐื ึธืคึธืื ืึดืงึผึธืึตืืึผ ืึดืฉืึผึธืึตืืึผ ืขึทืึพืึถืึฐืจึธืชืึนื
33.26. ืึตืื ืึผึธืึตื ืึฐืฉืึปืจืึผื ืจึนืึตื ืฉืึธืึทืึดื ืึฐืขึถืึฐืจึถืึธ ืึผืึฐืึทืึฒืึธืชืึน ืฉืึฐืึธืงึดืืื''. None | 4.11. And ye came near and stood under the mountain; and the mountain burned with fire unto the heart of heaven, with darkness, cloud, and thick darkness.
6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.
32.11. As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinionsโ
33.26. There is none like unto God, O Jeshurun, Who rideth upon the heaven as thy help, And in His excellency on the skies.''. None |
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3. Hebrew Bible, Exodus, 15.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Akiva, R., interprets Song of Songs in terms of Israel and the nations โข Akiva, Rabbi
Found in books: Kaplan (2015) 27, 42, 43, 139, 140; Lieber (2014) 32
15.2. ืึทืชึผึดืงึผึทื ืึดืจึฐืึธื ืึทื ึผึฐืึดืืึธื ืึฒืืึนืช ืึทืึฒืจึนื ืึถืชึพืึทืชึผึนืฃ ืึผึฐืึธืึธืึผ ืึทืชึผึตืฆึถืืึธ ืึธืึพืึทื ึผึธืฉืึดืื ืึทืึฒืจึถืืึธ ืึผึฐืชึปืคึผึดืื ืึผืึดืึฐืึนืึนืชื'
15.2. ืขึธืึผึดื ืึฐืึดืึฐืจึธืช ืึธืึผ ืึทืึฐืึดืึพืึดื ืึดืืฉืืึผืขึธื ืึถื ืึตืึดื ืึฐืึทื ึฐืึตืืึผ ืึฑืึนืึตื ืึธืึดื ืึทืึฒืจึนืึฐืึถื ึฐืืึผื '. None | 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My fatherโs God, and I will exalt Him.''. None |
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4. Hebrew Bible, Genesis, 1.2, 1.26, 4.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Abraham, R. Akiva โข Akiva โข Akiva, R โข Akiva, Rabbi โข Akiva, great rabbi whose faith remained intact after entering Pardes โข Women Neighbours, in the story on Akiva and his mate
Found in books: Bar Asher Siegal (2018) 56; Feldman (2006) 63; Hirshman (2009) 129; Kosman (2012) 81; Lorberbaum (2015) 182, 231; Rowland (2009) 251, 426, 427; Rubenstein (2018) 103
1.2. ืึฐืึธืึธืจึถืฅ ืึธืึฐืชึธื ืชึนืืึผ ืึธืึนืืึผ ืึฐืึนืฉืึถืึฐ ืขึทืึพืคึผึฐื ึตื ืชึฐืืึนื ืึฐืจืึผืึท ืึฑืึนืึดืื ืึฐืจึทืึถืคึถืช ืขึทืึพืคึผึฐื ึตื ืึทืึผึธืึดืื
1.2. ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึดืฉืึฐืจึฐืฆืึผ ืึทืึผึทืึดื ืฉืึถืจึถืฅ ื ึถืคึถืฉื ืึทืึผึธื ืึฐืขืึนืฃ ืึฐืขืึนืคึตืฃ ืขึทืึพืึธืึธืจึถืฅ ืขึทืึพืคึผึฐื ึตื ืจึฐืงึดืืขึท ืึทืฉืึผึธืึธืึดืื
1.26. ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ื ึทืขึฒืฉืึถื ืึธืึธื ืึผึฐืฆึทืึฐืึตื ืึผ ืึผึดืึฐืืึผืชึตื ืึผ ืึฐืึดืจึฐืึผืึผ ืึดืึฐืึทืช ืึทืึผึธื ืึผืึฐืขืึนืฃ ืึทืฉืึผึธืึทืึดื ืึผืึทืึผึฐืึตืึธื ืึผืึฐืึธืึพืึธืึธืจึถืฅ ืึผืึฐืึธืึพืึธืจึถืึถืฉื ืึธืจึนืึตืฉื ืขึทืึพืึธืึธืจึถืฅื
4.1. ืึฐืึธืึธืึธื ืึธืึทืข ืึถืชึพืึทืึผึธื ืึดืฉืึฐืชึผืึน ืึทืชึผึทืึทืจ ืึทืชึผึตืึถื ืึถืชึพืงึทืึดื ืึทืชึผึนืืึถืจ ืงึธื ึดืืชึดื ืึดืืฉื ืึถืชึพืึฐืืึธืื'
4.1. ืึทืึผึนืืึถืจ ืึถื ืขึธืฉืึดืืชึธ ืงืึนื ืึผึฐืึตื ืึธืึดืืึธ ืฆึนืขึฒืงึดืื ืึตืึทื ืึดืึพืึธืึฒืึธืึธืื '. None | 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
1.26. And God said: โLet us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.โ
4.1. And the man knew Eve his wife; and she conceived and bore Cain, and said: โI have agotten a man with the help of the LORD.โ' '. None |
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5. Hebrew Bible, Leviticus, 20.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Akiva
Found in books: Lavee (2017) 167; Rowland (2009) 427
20.19. ืึฐืขึถืจึฐืึทืช ืึฒืืึนืช ืึดืึผึฐืึธ ืึทืึฒืืึนืช ืึธืึดืืึธ ืึนื ืชึฐืึทืึผึตื ืึผึดื ืึถืชึพืฉืึฐืึตืจืึน ืึถืขึฑืจึธื ืขึฒืึบื ึธื ืึดืฉืึผึธืืึผื''. None | 20.19. And thou shalt not uncover the nakedness of thy motherโs sister, nor of thy fatherโs sister; for he hath made naked his near kin; they shall bear their iniquity.''. None |
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6. Hebrew Bible, Psalms, 44.23 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Akiva, R., interprets Song of Songs in terms of Israel and the nations โข Akiva, Rabbi
Found in books: Kaplan (2015) 26, 120, 140, 141; Lieber (2014) 32
44.23. ืึผึดืึพืขึธืึถืืึธ ืึนืจึทืึฐื ืึผ ืึธืึพืึทืึผืึนื ื ึถืึฐืฉืึทืึฐื ืึผ ืึผึฐืฆึนืื ืึดืึฐืึธืื''. None | 44.23. Nay, but for Thy sake are we killed all the day; we are accounted as sheep for the slaughter.''. None |
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7. Hebrew Bible, 1 Samuel, 12.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Akiva โข Akiva, Rabbi โข Rachel, is it the name of Akivaโs Mate? โข Yaakov-Akiva
Found in books: Kosman (2012) 89; Smith and Stuckenbruck (2020) 89
12.3. ืึดื ึฐื ึดื ืขึฒื ืึผ ืึดื ื ึถืึถื ืึฐืืึธื ืึฐื ึถืึถื ืึฐืฉืึดืืืึน ืึถืชึพืฉืืึนืจ ืึดื ืึธืงึทืึฐืชึผึดื ืึทืึฒืืึนืจ ืึดื ืึธืงึทืึฐืชึผึดื ืึฐืึถืชึพืึดื ืขึธืฉืึทืงึฐืชึผึดื ืึถืชึพืึดื ืจึทืฆึผืึนืชึดื ืึผืึดืึผึทืึพืึดื ืึธืงึทืึฐืชึผึดื ืึนืคึถืจ ืึฐืึทืขึฐืึดืื ืขึตืื ึทื ืึผืึน ืึฐืึธืฉืึดืื ืึธืึถืื''. None | 12.3. Behold, here I am: answer me before the Lord, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe with which to blind my eyes? and I will restore it you.''. None |
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8. Josephus Flavius, Jewish Antiquities, 18.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Akiva, Rabbi, on free will โข Judaism, Akiva ben Joseph
Found in books: Hayes (2022) 331; Wilson (2018) 31
18.12. ฮฮนฬฬ ฯฮต ฮณฮฑฬฯ ฮฆฮฑฯฮนฯฮฑฮนอฮฟฮน ฯฮทฬฮฝ ฮดฮนฬฮฑฮนฯฮฑฮฝ ฮตฬฮพฮตฯ
ฯฮตฮปฮนฬฮถฮฟฯ
ฯฮนฮฝ ฮฟฯ
ฬฮดฮตฬฮฝ ฮตฬฯ ฯฮฟฬ ฮผฮฑฮปฮฑฮบฯฬฯฮตฯฮฟฮฝ ฮตฬฮฝฮดฮนฮดฮฟฬฮฝฯฮตฯ, ฯฬอฮฝ ฯฮต ฮฟฬ ฮปฮฟฬฮณฮฟฯ ฮบฯฮนฬฮฝฮฑฯ ฯฮฑฯฮตฬฮดฯฮบฮตฮฝ ฮฑฬฮณฮฑฮธฯอฮฝ ฮตฬฬฯฮฟฮฝฯฮฑฮน ฯฮทออ
ฮทฬฮณฮตฮผฮฟฮฝฮนฬฮฑอ
ฯฮตฯฮนฮผฮฑฬฯฮทฯฮฟฮฝ ฮทฬฮณฮฟฯ
ฬฮผฮตฮฝฮฟฮน ฯฮทฬฮฝ ฯฯ
ฮปฮฑฮบฮทฬฮฝ ฯฬอฮฝ ฯ
ฬฯฮฑฮณฮฟฯฮตฯ
ฬฮตฮนฮฝ ฮทฬฮธฮตฬฮปฮทฯฮตฮฝ. ฯฮนฮผฮทอฯ ฮณฮต ฯฮฟฮนอฯ ฮทฬฮปฮนฮบฮนฬฮฑอ
ฯฯฮฟฮทฬฮบฮฟฯ
ฯฮนฮฝ ฯฮฑฯฮฑฯฯฯฮฟฯ
อฯฮนฮฝ ฮฟฯ
ฬฮด' ฮตฬฯ' ฮฑฬฮฝฯฮนฮปฮตฬฮพฮตฮน ฯฯอฮฝ ฮตฮนฬฯฮทฮณฮทฮธฮตฬฮฝฯฯฮฝ ฯฮฑฯ
อฯฮฑ ฮฟฮนฬ ฮธฯฮฑฬฯฮตฮน ฮตฬฯฮฑฮนฯฮฟฬฮผฮตฮฝฮฟฮน." '
18.12. ฮฯ
ฬฮนฯฮตฬฮปฮปฮนฮฟฯ ฮดฮตฬ ฯฮฑฯฮฑฯฮบฮตฯ
ฮฑฯฮฑฬฮผฮตฮฝฮฟฯ ฯฬฯ ฮตฮนฬฯ ฯฮฟฬฮปฮตฮผฮฟฮฝ ฯฮฟฬฮฝ ฯฯฮฟฬฯ ฬฮฯฮตฬฯฮฑฮฝ ฮดฯ
ฯฮนฬ ฯฮฑฬฮณฮผฮฑฯฮนฮฝ ฮฟฬฯฮปฮนฯฯอฮฝ ฮฟฬฬฯฮฟฮน ฯฮต ฯฮตฯฮนฬ ฮฑฯ
ฬฯฮฑฬ ฯฮนฮปฮฟฮนฬ ฮบฮฑฮนฬ ฮนฬฯฯฮตฮนอฯ ฯฯ
ฮผฮผฮฑฯฮฟฯ
อฮฝฯฮตฯ ฮตฬฮบ ฯฯอฮฝ ฯ
ฬฯฮฟฬ ฬฮกฯฮผฮฑฮนฬฮฟฮนฯ ฮฒฮฑฯฮนฮปฮตฮนฯอฮฝ ฮฑฬฮณฮฟฬฮผฮตฮฝฮฟฯ, ฮตฬฯฮนฬ ฯฮทอฯ ฮ ฮตฬฯฯฮฑฯ ฮทฬฯฮตฮนฬฮณฮตฯฮฟ ฮบฮฑฮนฬ ฮตฬฬฯฯฮต ฮ ฯฮฟฮปฮตฮผฮฑฮนฬฬฮดฮฑ.'". None | 18.12. 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reasonโs dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced;
18.12. 3. So Vitellius prepared to make war with Aretas, having with him two legions of armed men; he also took with him all those of light armature, and of the horsemen which belonged to them, and were drawn out of those kingdoms which were under the Romans, and made haste for Petra, and came to Ptolemais.''. None |
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9. Mishnah, Avot, 3.7, 3.14, 3.16 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Akiva โข Akiva, R โข Akiva, Rabbi โข Judaism, Akiva ben Joseph
Found in books: Hirshman (2009) 131; Lorberbaum (2015) 1, 162, 183, 190, 211; Rowland (2009) 360, 475; Wilson (2018) 31
3.7. ืจึทืึผึดื ืึถืึฐืขึธืึธืจ ืึดืืฉื ืึผึทืจึฐืชึผืึนืชึธื ืืึนืึตืจ, ืชึผึถื ืืึน ืึดืฉึผืึถืึผืึน, ืฉืึถืึทืชึผึธื ืึฐืฉืึถืึผึฐืึธ ืฉืึถืึผืึน. ืึฐืึตื ืึผึฐืึธืึดื ืืึผื ืืึนืึตืจ (ืืืจื ืืืืื ื ืื) ืึผึดื ืึดืึผึฐืึธ ืึทืึผึนื ืึผืึดืึผึธืึฐืึธ ื ึธืชึทื ึผืึผ ืึธืึฐ. ืจึทืึผึดื ืฉืึดืึฐืขืึนื ืืึนืึตืจ, ืึทืึฐืึทืึผึตืึฐ ืึผึทืึผึถืจึถืึฐ ืึฐืฉืืึนื ึถื, ืึผืึทืคึฐืกึดืืง ืึดืึผึดืฉืึฐื ึธืชืึน ืึฐืืึนืึตืจ, ืึทื ื ึผึธืึถื ืึดืืึธื ืึถื ืึผืึทื ื ึผึธืึถื ื ึดืืจ ืึถื, ืึทืขึฒืึถื ืขึธืึธืื ืึทืึผึธืชืึผื ืึผึฐืึดืึผืึผ ืึดืชึฐืึทืึผึตื ืึผึฐื ึทืคึฐืฉืืึน:' "
3.14. ืืึผื ืึธืึธื ืืึนืึตืจ, ืึธืึดืื ืึธืึธื ืฉืึถื ึผึดืึฐืจึธื ืึฐืฆึถืึถื. ืึดืึผึธื ืึฐืชึตืจึธื ื ืึนืึทืขึทืช ืืึน ืฉืึถื ึผึดืึฐืจึธื ืึฐืฆึถืึถื, ืฉืึถื ึผึถืึฑืึทืจ (ืืจืืฉืืช ื) ืึผึดื ืึผึฐืฆึถืึถื ืึฑืึนืึดืื ืขึธืฉืึธื ืึถืช ืึธืึธืึธื. ืึฒืึดืืึดืื ืึดืฉืึฐืจึธืึตื ืฉืึถื ึผึดืงึฐืจึฐืืึผ ืึธื ึดืื ืึทืึผึธืงืึนื. ืึดืึผึธื ืึฐืชึตืจึธื ื ืึนืึทืขึทืช ืึธืึถื ืฉืึถื ึผึดืงึฐืจึฐืืึผ ืึธื ึดืื ืึทืึผึธืงืึนื, ืฉืึถื ึผึถืึฑืึทืจ (ืืืจืื ืื) ืึผึธื ึดืื ืึทืชึผึถื ืึทื' ืึฑืึนืึตืืึถื. ืึฒืึดืืึดืื ืึดืฉืึฐืจึธืึตื ืฉืึถื ึผึดืชึผึทื ืึธืึถื ืึผึฐืึดื ืึถืึฐืึผึธื. ืึดืึผึธื ืึฐืชึตืจึธื ื ืึนืึทืขึทืช ืึธืึถื ืฉืึถื ึผึดืชึผึทื ืึธืึถื ืึผึฐืึดื ืึถืึฐืึผึธื ืฉืึถืึผืึน ื ึดืึฐืจึธื ืึธืขืึนืึธื, ืฉืึถื ึผึถืึฑืึทืจ (ืืฉืื ื) ืึผึดื ืึถืงึทื ืืึนื ื ึธืชึทืชึผึดื ืึธืึถื, ืชึผืึนืจึธืชึดื ืึทื ืชึผึทืขึฒืึนืืึผ:" '
3.16. ืืึผื ืึธืึธื ืืึนืึตืจ, ืึทืึผึนื ื ึธืชืึผื ืึผึฐืขึตืจึธืืึนื, ืึผืึฐืฆืึผืึธื ืคึฐืจืึผืกึธื ืขึทื ืึผึธื ืึทืึทืึผึดืื. ืึทืึฒื ืึผืช ืคึผึฐืชืึผืึธื, ืึฐืึทืึถื ึฐืึธื ึดื ืึตืงึดืืฃ, ืึฐืึทืคึผึดื ึฐืงึธืก ืคึผึธืชืึผืึท, ืึฐืึทืึผึธื ืึผืึนืชึถืึถืช, ืึฐืึธื ืึธืจืึนืฆึถื ืึดืึฐืืึนืช ืึธืึนื ืึฐืึดืึฐืึถื, ืึฐืึทืึผึทืึผึธืึดืื ืึทืึฒืึดืืจึดืื ืชึผึธืึดืืจ ืึผึฐืึธื ืืึนื, ืึฐื ึดืคึฐืจึธืขึดืื ืึดื ืึธืึธืึธื ืึดืึผึทืขึฐืชึผืึน ืึฐืฉืึถืึผึนื ืึดืึผึทืขึฐืชึผืึน, ืึฐืึตืฉื ืึธืึถื ืขึทื ืึทื ืฉึผืึถืึผึดืกึฐืึนืืึผ, ืึฐืึทืึผึดืื ืึผึดืื ืึฑืึถืช, ืึฐืึทืึผึนื ืึฐืชึปืงึผึธื ืึทืกึผึฐืขืึผืึธื:''. None | 3.7. Rabbi Elazar of Bartotha said: give to Him of that which is His, for you and that which is yours is His; and thus it says with regards to David: โfor everything comes from You, and from Your own hand have we given youโ (I Chronicles 29:14). Rabbi Jacob said: if one is studying while walking on the road and interrupts his study and says, โhow fine is this tree!โ or โhow fine is this newly ploughed field!โ scripture accounts it to him as if he was mortally guilty.
3.14. He used to say:Beloved is man for he was created in the image of God. Especially beloved is he for it was made known to him that he had been created in the image of God, as it is said: โfor in the image of God He made manโ (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: โyour are children to the Lord your Godโ (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: โfor I give you good instruction; forsake not my teachingโ (Proverbs 4:2).
3.16. He used to say: everything is given against a pledge, and a net is spread out over all the living; the store is open and the storekeeper allows credit, but the ledger is open and the hand writes, and whoever wishes to borrow may come and borrow; but the collectors go round regularly every day and exact dues from man, either with his consent or without his consent, and they have that on which they can rely in their claims, seeing that the judgment is a righteous judgment, and everything is prepared for the banquet.''. None |
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10. Mishnah, Gittin, 1.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Akiva, Rabbi โข R. Akiva
Found in books: Cohn (2013) 142; Katzoff(2005) 224
1.5. ืึผึธื ืึผึตื ืฉืึถืึผึตืฉื ืขึธืึธืื ืขึตื ืึผืึผืชึดื, ืคึผึธืกืึผื, ืืึผืฅ ืึดืึผึดืึผึตื ื ึธืฉืึดืื ืึฐืฉืึดืึฐืจืึผืจึตื ืขึฒืึธืึดืื. ืึทืขึฒืฉืึถื, ืฉืึถืึตืึดืืืึผ ืึดืคึฐื ึตื ืจึทืึผึธื ืึผึทืึฐืึดืืึตื ืึดืึฐืคึทืจ ืขืึนืชึฐื ึทืื ืึผึตื ืึดืฉึผืึธื ืึฐืึธืืึผ ืขึตืึธืื ืขึตืึตื ืืึผืชึดืื, ืึฐืึดืึฐืฉืึดืืจ. ืึผึธื ืึทืฉึผืึฐืึธืจืึนืช ืึธืขืึนืึดืื ืึผึฐืขึทืจึฐืึผึธืืึนืช ืฉืึถื ืึผืึนืึดื, ืึทืฃ ืขึทื ืคึผึดื ืฉืึถืืึนืชึฐืึตืืึถื ืึผืึนืึดื, ืึผึฐืฉืึตืจึดืื, ืืึผืฅ ืึดืึผึดืึผึตื ื ึธืฉืึดืื ืึฐืฉืึดืึฐืจืึผืจึตื ืขึฒืึธืึดืื. ืจึทืึผึดื ืฉืึดืึฐืขืึนื ืืึนืึตืจ, ืึทืฃ ืึตืึผืึผ ืึฐืฉืึตืจึดืื, ืึนื ืึปืึฐืึผึฐืจืึผ ืึถืึผึธื ืึดืึฐืึทื ืฉืึถื ึผึทืขึฒืฉืืึผ ืึฐืึถืึฐืืึนื:''. None | 1.5. Any document which has upon it the signature of a Samaritan is invalid, except for bills of divorce or a writ of emancipation. It happened that a bill of divorce was once brought before Rabban Gamaliel at Kefar Otnai and its witnesses were Samaritan, and he declared it valid. All documents which are accepted in the courts of non-Jew, even if those who signed on the documents are non-Jews, are valid except bills of divorce and of writs of emancipation. Rabbi Shimon says: these also are valid; they were only pronounced to be invalid when done by ordinary persons.''. None |
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11. Mishnah, Keritot, 3.9-3.10 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Akiva (Rabbi) โข Akiva, R.
Found in books: Ayres and Ward (2021) 180; Hidary (2017) 199
3.9. ืึฐืขืึนื ืฉืึฐืึธืึธื ืจึทืึผึดื ืขึฒืงึดืืึธื. ืึทืฉึผืืึนืึตื ืึฒืึดืฉึผืึธื ืึฐืึธืึดืื ืึผึทืืึผืฅ ืึผึฐืึถืขึฐืึตื ืึถืึธื, ืึทืืึผ. ืึทืึผึธื ืึทืึทืช ืขึทื ืึผึปืึผึธื, ืืึน ืึทืึทืช ืขึทื ืึผึธื ืึทืึทืช ืึฐืึถืึธืช. ืึธืึฐืจืึผ ืืึน, ืึนื ืฉืึธืึธืขึฐื ืึผ. ืึธืึทืจ ืจึทืึผึดื ืึฐืืึนืฉืึปืขึท, ืฉืึธืึทืขึฐืชึผึดื ืึฐืืึนืึตื ืึดืึผึถืึทื ืึถืึธื ืึผึทืึฒืึดืฉึผืึธื ืชึทืึฐืืึผืึดืื ืึผึฐืึถืขึฐืึตื ืึถืึธื, ืฉืึถืืึผื ืึทืึผึธื ืขึทื ืึผึธื ืึถืึธื ืึฐืึถืึธื ืึดืฉึผืืึผื ืึฐืขึดืืึธื, ืึฐืจืึนืึถื ืึฒื ึดื ืฉืึถืึทืึผึฐืึธืจึดืื ืงึทื ืึธืึนืึถืจ. ืึธืึทืจ ืจึทืึผึดื ืฉืึดืึฐืขืึนื, ืึนื ืึธืึฐ ืฉืึฐืึธืึธื ืจึทืึผึดื ืขึฒืงึดืืึธื. ืึถืึผึธื, ืึผึฐืืึนืึตื ื ืึนืชึธืจ ืึตืึฒืึดืฉึผืึธื ืึฐืึธืึดืื ืึผึฐืึถืขึฐืึตื ืึถืึธื, ืึทืืึผ. ืึทืึผึธื ืึทืึทืช ืขึทื ืึผึปืึผึธื, ืืึน ืึทืึทืช ืขึทื ืึผึธื ืึทืึทืช ืึฐืึถืึธืช. ืึธืึฐืจืึผ ืืึน, ืึนื ืฉืึธืึธืขึฐื ืึผ. ืึธืึทืจ ืจึทืึผึดื ืึฐืืึนืฉืึปืขึท, ืฉืึธืึทืขึฐืชึผึดื ืึฐืืึนืึตื ืึดืึผึถืึทื ืึถืึธื ืึผึทืึฒืึดืฉึผืึธื ืชึทืึฐืืึผืึดืื ืึผึฐืึถืขึฐืึตื ืึถืึธื, ืฉืึถืืึผื ืึทืึผึธื ืขึทื ืึผึธื ืึทืึทืช ืึฐืึทืึทืช ืึดืฉึผืืึผื ืึฐืขึดืืึธื, ืึฐืจืึนืึถื ืึฒื ึดื ืฉืึถืึทืึผึฐืึธืจึดืื ืงึทื ืึธืึนืึถืจ. ืึธืึทืจ ืจึทืึผึดื ืขึฒืงึดืืึธื, ืึดื ืึฒืึธืึธื, ื ึฐืงึทืึผึตื. ืึฐืึดื ืึธืึดืื, ืึตืฉื ืชึผึฐืฉืืึผืึธื. ืึธืึทืจ ืืึน, ืึธืฉืึตื. ืึธืึทืจ ืืึน, ืึนื, ืึดื ืึธืึทืจึฐืชึผึธ ืึดืึฐืขึดืืึธื ืฉืึถืขึธืฉืึธื ืึธืึผ ืึถืช ืึทืึผึทืึฒืึดืื ืึผึธืืึนืึตื ืึฐืึถืช ืึทืึฐืึทื ึผึถื ืึผึทื ึผึถืึฑื ึถื, ืฆึตืจึทืฃ ืึทืึผึฐืขึดืืึธื ืึดืึฐืึธื ืึฐืจึปืึผึถื, ืชึผึนืืึทืจ ืึผึฐื ืึนืชึธืจ, ืฉืึถืึตืื ืึผืึน ืึทืึทื ืึดืึผึธื ืึตืึผืึผ:' '. None | 3.9. Rabbi Akiba asked again: If a man slaughtered five sacrifices outside the Temple in one spell of unawareness, what is the law? Is he liable to a separate offering for each act or only to one for them all? They replied: we have heard nothing about this. Rabbi Joshua: I have heard that if one eats an offering from five different dishes in one spell of unawareness, he is guilty of sacrilege for each of them; and it seems to me that the case in question may be inferred from this by a kal vehomer. Rabbi Shimon said: Rabbi Akiba did not ask this, but rather concerning one who ate of notar (remt) from five sacrifices in one spell of unawareness what is the law? Is he liable only to one offering for all of them, or is he liable to one for each of them? They replied: we have heard nothing about this. Rabbi Joshua: I have heard that if one eats an offering from five different dishes in one spell of unawareness, he is guilty of sacrilege for each of them; and it seems to me that the case in question may be inferred from this by a kal vehomer. Rabbi Akiba replied: if this is a received tradition we accept it; but if it is only a logical deduction, there is a rebuttal. He Rabbi Joshua said: rebut it. He replied: It is not so. For if you hold the view with regard to sacrilege, for in this case one who gives food to another is as guilty as the one who eats it himself, and the person who causes others to derive a benefit from them is as guilty as the person who himself made use of them; furthermore, small quantities are reckoned together in the case of sacrilege even after the lapse of a long period, can you say it in connection with notar (remt) where not one of these laws applies. 3.10. Rabbi Akiba said: I asked Rabbi Eliezer: if one performed many acts of forbidden work of the same category on different Shabbats but in one spell of unawareness, what is the law? Is he liable only to one offering for all of them, or to a separate one for each of them? He replied to me: he is liable to a separate one for each of them. And this can be derived by through a kal vehomer. If with regard to relations with a menstruant, for which there are neither many categories nor many ways of sinning, one is still liable for each act, how much more must one be liable to separate offerings in the case of Shabbat, for which there are many categories of work and many ways of sinning! I said to him: No, you may hold this view in the case of the menstruant, since in that case there are two warnings: the man is warned with regard to the menstruant woman, and the menstruant woman is warned with a man; but can you hold the same in the case of the Shabbat where there is only one warning? He said to me: One who has relations with menstruant minors can prove the point, where there is but one warning, and yet one is liable for each act. I responded to him: No, you may hold this view in the case of minors because although no prohibition now applies, it will apply later; but can you hold the same view with regard to Shabbat where neither now nor later is there more than one warning? He said to me: Let the law concerning intercourse with an animal prove my point. I replied to him: the law concerning intercourse with an animal is indeed comparable to that concerning Shabbat.''. None |
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12. Mishnah, Megillah, 4.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Akiva, R. โข Rabbi Akiva
Found in books: Gordon (2020) 167; Schiffman (1983) 206
4.3. ืึตืื ืคึผืึนืจึฐืกึดืื ืึถืช ืฉืึฐืึทืข, ืึฐืึตืื ืขืึนืึฐืจึดืื ืึดืคึฐื ึตื ืึทืชึผึตืึธื, ืึฐืึตืื ื ืึนืฉืึฐืึดืื ืึถืช ืึผึทืคึผึตืืึถื, ืึฐืึตืื ืงืึนืจึดืื ืึผึทืชึผืึนืจึธื, ืึฐืึตืื ืึทืคึฐืึดืืจึดืื ืึผึทื ึผึธืึดืื, ืึฐืึตืื ืขืึนืฉืึดืื ืึทืขึฒืึธื ืึผืืึนืฉืึธื, ืึฐืึตืื ืืึนืึฐืจึดืื ืึผึดืจึฐืึผึทืช ืึฒืึตืึดืื ืึฐืชึทื ึฐืืึผืึตื ืึฒืึตืึดืื ืึผืึดืจึฐืึผึทืช ืึฒืชึธื ึดืื, ืึฐืึตืื ืึฐืึทืึผึฐื ึดืื ืึผึทืฉึผืึตื, ืคึผึธืืึนืช ืึตืขึฒืฉืึธืจึธื. ืึผืึทืงึผึทืจึฐืงึธืขืึนืช, ืชึผึดืฉืึฐืขึธื ืึฐืึนืึตื. ืึฐืึธืึธื, ืึผึทืึผืึนืฆึตื ืึผึธืึถื:''. None | 4.3. They do not recite the Shema responsively, And they do not pass before the ark; And the the priests do not lift up their hands; And they do not read the Torah publicly; And they do not conclude with a haftarah from the prophets; And they do not make stops at funeral processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention Godโs name in the invitation to say Birkat Hamazon; Except in the presence of ten. For redeeming sanctified land nine and a priest are sufficient, and similarly with human beings.''. None |
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13. Mishnah, Niddah, 8.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Akiva, Rabbi
Found in books: Cohn (2013) 27; Rosen-Zvi (2012) 8
8.3. ืึทืขึฒืฉืึถื ืึฐืึดืฉึผืึธื ืึทืึทืช ืฉืึถืึผึธืืช ืึดืคึฐื ึตื ืจึทืึผึดื ืขึฒืงึดืืึธื, ืึธืึฐืจึธื ืืึน, ืจึธืึดืืชึดื ืึธืชึถื. ืึธืึทืจ ืึธืึผ, ืฉืึถืึผึธื ืึทืึผึธื ืึธืึฐืชึธื ืึดืืึฐ. ืึธืึฐืจึธื ืืึน, ืึตื, ืึฐืึธืึฐืชึธื. ืึธืึทืจ ืึธืึผ, ืฉืึถืึผึธื ืึฐืืึนืึธื ืึฐืึดืึผึธืึทืข ืึผืึฐืืึนืฆึดืื ืึธื. ืึธืึฐืจึธื ืืึน, ืึตื. ืึฐืึดืึฒืจึธืึผ ืจึทืึผึดื ืขึฒืงึดืืึธื. ืจึธืึธื ืชึทืึฐืึดืืึธืื ืึดืกึฐืชึผึทืึผึฐืึดืื ืึถื ืึธืึถื. ืึธืึทืจ ืึธืึถื, ืึทื ืึทืึผึธืึธืจ ืงึธืฉืึถื ืึฐืขึตืื ึตืืึถื. ืฉืึถืึผึนื ืึธืึฐืจืึผ ืึฒืึธืึดืื ืึทืึผึธืึธืจ ืึฐืึทืึฐืึดืืจ ืึถืึผึธื ืึฐืึธืงึตื, ืฉืึถื ึผึถืึฑืึทืจ (ืืืงืจื ืื), ืึฐืึดืฉึผืึธื ืึผึดื ืชึดืึฐืึถื ืึธืึธื ืึผึธื ืึดืึฐืึถื ืึนืึธืึผ ืึผึดืึฐืฉืึธืจึธืึผ, ืึผึธื ืึฐืึนื ืึธืชึถื:''. None | 8.3. It happened that a woman came in front of Rabbi Akiva and said. She said to him: I have seen a bloodstain. He said to her: Perhaps you had a wound? She said to him: Yes, but it has healed. He said to her: Perhaps it could have opened again and let out some blood.\\" She said to him: Yes. And Rabbi Akiva declared her clean. He saw his disciples looked at each other in astonishment. He said to them: Why do you find this difficult, for the sages did not say this rule in order to be stringent but rather to be lenient, for it is said, \\"And if a woman have issue, and her issue in her flesh be blood\\" blood but not a bloodstain.''. None |
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14. Mishnah, Rosh Hashanah, 2.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Akiva, R. โข Akiva, Rabbi
Found in books: Cohn (2013) 25; Hidary (2017) 97
2.9. ืฉืึธืึทื ืืึน ืจึทืึผึธื ืึผึทืึฐืึดืืึตื, ืึผืึนืึฐืจึทื ึดื ืขึธืึถืืึธ ืฉืึถืชึผึธืึนื ืึถืฆึฐืึดื ืึผึฐืึทืงึผึถืึฐืึธ ืึผืึดืึฐืขืึนืชึถืืึธ ืึผึฐืืึนื ืึทืึผึดืคึผืึผืจึดืื ืฉืึถืึธื ืึดืึฐืืึนืช ืึผึฐืึถืฉืึฐืึผืึนื ึฐืึธ. ืึธืึทืึฐ ืึผืึฐืฆึธืืึน ืจึทืึผึดื ืขึฒืงึดืืึธื ืึตืฆึตืจ, ืึธืึทืจ ืืึน, ืึถืฉื ืึดื ืึดืึฐืืึนื ืฉืึถืึผึธื ืึทื ืฉึผืึถืขึธืฉืึธื ืจึทืึผึธื ืึผึทืึฐืึดืืึตื ืขึธืฉืืึผื, ืฉืึถื ึผึถืึฑืึทืจ (ืืืงืจื ืื), ืึตืึผึถื ืืึนืขึฒืึตื ืึฐืึธ ืึดืงึฐืจึธืึตื ืงึนืึถืฉื, ืึฒืฉืึถืจ ืชึผึดืงึฐืจึฐืืึผ ืึนืชึธื, ืึผึตืื ืึผึดืึฐืึทื ึผึธื ืึผึตืื ืฉืึถืึผึนื ืึดืึฐืึทื ึผึธื, ืึตืื ืึดื ืืึนืขึฒืืึนืช ืึถืึผึธื ืึตืึผืึผ. ืึผึธื ืืึน ืึตืฆึถื ืจึทืึผึดื ืืึนืกึธื ืึผึถื ืึทืจึฐืึผึดืื ึธืก, ืึธืึทืจ ืืึน, ืึดื ืึผึธืึดืื ืึธื ืึผ ืึธืืึผื ืึทืึทืจ ืึผึตืืช ืึผึดืื ืึน ืฉืึถื ืจึทืึผึธื ืึผึทืึฐืึดืืึตื, ืฆึฐืจึดืืึดืื ืึธื ืึผ ืึธืืึผื ืึทืึทืจ ืึผึธื ืึผึตืืช ืึผึดืื ืึผืึตืืช ืึผึดืื ืฉืึถืขึธืึทื ืึดืืืึนืช ืืฉืึถื ืึฐืขึทื ืขึทืึฐืฉืึธืื, ืฉืึถื ึผึถืึฑืึทืจ (ืฉืืืช ืื), ืึทืึผึทืขึทื ืืฉืึถื ืึฐืึทืึฒืจึนื ื ึธืึธื ืึทืึฒืึดืืืึผื ืึฐืฉืึดืึฐืขึดืื ืึดืึผึดืงึฐื ึตื ืึดืฉืึฐืจึธืึตื. ืึฐืึธืึผึธื ืึนื ื ึดืชึฐืคึผึธืจึฐืฉืืึผ ืฉืึฐืืึนืชึธื ืฉืึถื ืึฐืงึตื ึดืื, ืึถืึผึธื ืึฐืึทืึผึตื, ืฉืึถืึผึธื ืฉืึฐืืฉืึธื ืึผืฉืึฐืืฉืึธื ืฉืึถืขึธืึฐืืึผ ืึตืืช ืึผึดืื ืขึทื ืึดืฉืึฐืจึธืึตื, ืึฒืจึตื ืืึผื ืึฐืึตืืช ืึผึดืื ืึน ืฉืึถื ืืฉืึถื. ื ึธืึทื ืึทืงึฐืืึน ืึผืึฐืขืึนืชึธืื ืึผึฐืึธืืึน, ืึฐืึธืึทืึฐ ืึฐืึทืึฐื ึถื ืึตืฆึถื ืจึทืึผึธื ืึผึทืึฐืึดืืึตื ืึผึฐืืึนื ืฉืึถืึธื ืืึนื ืึทืึผึดืคึผืึผืจึดืื ืึดืึฐืืึนืช ืึผึฐืึถืฉืึฐืึผืึนื ืึน. ืขึธืึทื ืจึทืึผึธื ืึผึทืึฐืึดืืึตื ืึผื ึฐืฉืึธืงืึน ืขึทื ืจึนืืฉืืึน, ืึธืึทืจ ืืึน, ืึผึนื ืึฐืฉืึธืืึนื, ืจึทืึผึดื ืึฐืชึทืึฐืึดืืึดื, ืจึทืึผึดื ืึฐืึธืึฐืึธื, ืึฐืชึทืึฐืึดืืึดื ืฉืึถืงึผึดืึผึทืึฐืชึผึธ ืึผึฐืึธืจึธื:''. None | 2.9. Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, โThese are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed timesโ (Leviticus 23:4), whether they are proclaimed at their proper time or not at their proper time, I have no other appointed times save these. He Rabbi Joshua then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, โThen Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went upโ (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He Rabbi Joshua took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision.''. None |
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15. Mishnah, Sanhedrin, 4.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Akiva, Rabbi โข Rabbi Akiva
Found in books: Rubenstein (2018) 103; Schiffman (1983) 128
4.5. ืึผึตืืฆึทื ืึฐืึทืึผึฐืึดืื ืึถืช ืึธืขึตืึดืื ืขึทื ืขึตืึตื ื ึฐืคึธืฉืืึนืช, ืึธืืึผ ืึทืึฐื ึดืืกึดืื ืืึนืชึธื ืึผืึฐืึทืึผึฐืึดืื ืขึฒืึตืืึถื. ืฉืึถืึผึธื ืชึนืืึฐืจืึผ ืึตืึนืึถื, ืึผืึดืฉึผืึฐืืึผืขึธื, ืขึตื ืึดืคึผึดื ืขึตื ืึผืึดืคึผึดื ืึธืึธื ื ึถืึฑืึธื ืฉืึธืึทืขึฐื ืึผ, ืืึน ืฉืึถืึผึธื ืึดื ืึทืชึผึถื ืืึนืึฐืขึดืื ืฉืึถืกึผืึนืคึตื ืึผ ืึดืึฐืึผึนืง ืึถืชึฐืึถื ืึผึดืึฐืจึดืืฉืึธื ืึผืึทืึฒืงึดืืจึธื. ืึฑืืึผ ืืึนืึฐืขึดืื ืฉืึถืึผึนื ืึฐืึดืื ึตื ืึธืืึนื ืึนืช ืึผึดืื ึตื ื ึฐืคึธืฉืืึนืช. ืึผึดืื ึตื ืึธืืึนื ืึนืช, ืึธืึธื ื ืึนืชึตื ืึธืืึนื ืึผืึดืชึฐืึผึทืคึผึตืจ ืืึน. ืึผึดืื ึตื ื ึฐืคึธืฉืืึนืช, ืึผึธืืึน ืึฐืึทื ืึทืจึฐืขึดืึผืึนืชึธืื ืชึผึฐืืึผืึดืื ืึผืึน ืขึทื ืกืึนืฃ ืึธืขืึนืึธื, ืฉืึถืึผึตื ืึธืฆึดืื ืึผ ืึฐืงึทืึดื ืฉืึถืึธืจึทื ืึถืช ืึธืึดืื, ืฉืึถื ึผึถืึฑืึทืจ (ืืจืืฉืืช ื) ืึผึฐืึตื ืึธืึดืืึธ ืฆึนืขึฒืงึดืื, ืึตืื ืึน ืืึนืึตืจ ืึผึทื ืึธืึดืืึธ ืึถืึผึธื ืึผึฐืึตื ืึธืึดืืึธ, ืึผึธืืึน ืึฐืึทื ืึทืจึฐืขึดืึผืึนืชึธืื. ืึผึธืึธืจ ืึทืึตืจ, ืึผึฐืึตื ืึธืึดืืึธ, ืฉืึถืึธืึธื ืึธืืึน ืึปืฉืึฐืึธืึฐ ืขึทื ืึธืขึตืฆึดืื ืึฐืขึทื ืึธืึฒืึธื ึดืื. ืึฐืคึดืืึธืึฐ ื ึดืึฐืจึธื ืึธืึธื ืึฐืึดืืึดื, ืึฐืึทืึผึถืึฐืึธ, ืฉืึถืึผึธื ืึทืึฐืึทืึผึตื ื ึถืคึถืฉื ืึทืึทืช ืึดืึผึดืฉืึฐืจึธืึตื, ืึทืขึฒืึถื ืขึธืึธืื ืึทืึผึธืชืึผื ืึผึฐืึดืึผืึผ ืึดืึผึตื ืขืึนืึธื ืึธืึตื. ืึฐืึธื ืึทืึฐืงึทืึผึตื ื ึถืคึถืฉื ืึทืึทืช ืึดืึผึดืฉืึฐืจึธืึตื, ืึทืขึฒืึถื ืขึธืึธืื ืึทืึผึธืชืึผื ืึผึฐืึดืึผืึผ ืงึดืึผึตื ืขืึนืึธื ืึธืึตื. ืึผืึดืคึผึฐื ึตื ืฉืึฐืืึนื ืึทืึผึฐืจึดืึผืึนืช, ืฉืึถืึผึนื ืึนืืึทืจ ืึธืึธื ืึทืึฒืึตืจืึน ืึทืึผึธื ืึธืืึนื ืึตืึธืึดืืึธ. ืึฐืฉืึถืึผึนื ืึฐืืึผ ืึดืื ึดืื ืืึนืึฐืจึดืื, ืึทืจึฐืึผึตื ืจึธืฉืึปืึผืึนืช ืึผึทืฉึผืึธืึธืึดื. ืึผืึฐืึทืึผึดืื ืึผึฐืึปืึผึธืชืึน ืฉืึถื ืึทืงึผึธืืึนืฉื ืึผึธืจืึผืึฐ ืืึผื, ืฉืึถืึธืึธื ืืึนืึตืขึท ืึผึทืึผึธื ืึทืึฐืึผึฐืขืึนืช ืึผึฐืืึนืชึธื ืึถืึธื ืึฐืึปืึผึธื ืึผืึนืึดืื ืึถื ืึธืึถื, ืึผืึถืึถืึฐ ืึทืึฐืึตื ืึทืึผึฐืึธืึดืื ืึทืงึผึธืืึนืฉื ืึผึธืจืึผืึฐ ืืึผื ืึธืึทืข ืึผึธื ืึธืึธื ืึผึฐืืึนืชึธืืึน ืฉืึถื ืึธืึธื ืึธืจึดืืฉืืึนื ืึฐืึตืื ืึถืึธื ืึตืึถื ืึผืึนืึถื ืึทืึฒืึตืจืึน. ืึฐืคึดืืึธืึฐ ืึผึธื ืึถืึธื ืึฐืึถืึธื ืึทืึผึธื ืืึนืึทืจ, ืึผึดืฉืึฐืึดืืึดื ื ึดืึฐืจึธื ืึธืขืึนืึธื. ืึฐืฉืึถืึผึธื ืชึนืืึฐืจืึผ ืึทื ืึผึธื ืึผ ืึฐืึทืฆึผึธืจึธื ืึทืึผึนืืช, ืึทืึฒืึนื ืึฐืึธืจ ื ึถืึฑืึทืจ (ืืืงืจื ื) ืึฐืืึผื ืขึตื ืืึน ืจึธืึธื ืืึน ืึธืึธืข ืึดื ืืึนื ืึทืึผึดืื ืึฐืืึน'. ืึฐืฉืึถืึผึธื ืชึนืืึฐืจืึผ ืึทื ืึผึธื ืึผ ืึธืืึผื ืึผึฐืึธืืึน ืฉืึถื ืึถื, ืึทืึฒืึนื ืึฐืึธืจ ื ึถืึฑืึทืจ (ืืฉืื ืื) ืึผืึทืึฒืึนื ืจึฐืฉืึธืขึดืื ืจึดื ึผึธื:"". None | 4.5. How did they admonish witnesses in capital cases? They brought them in and admonished them, saying, โPerhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him that is wrongfully condemned and the blood of his descendants that should have been born to him to the end of the world.โ For so have we found it with Cain that murdered his brother, for it says, โThe bloods of your brother cry outโ (Gen. 4:10). It doesnโt say, โThe blood of your brotherโ, but rather โThe bloods of your brotherโ meaning his blood and the blood of his descendants. Another saying is, โThe bloods of your brotherโ that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again but a single person was created for the sake of peace among humankind, that one should not say to another, โMy father was greater than your fatherโ. Again, but a single person was created against the heretics so they should not say, โThere are many ruling powers in heavenโ. Again but a single person was created to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, โFor my sake was the world created.โ And if perhaps you witnesses would say, โWhy should we be involved with this troubleโ, was it not said, โHe, being a witness, whether he has seen or known, if he does not speak it, then he shall bear his iniquity (Lev. 5:1). And if perhaps you witnesses would say, โWhy should we be guilty of the blood of this man?, was it not said, โWhen the wicked perish there is rejoicingโ (Proverbs 11:10).''. None |
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16. Mishnah, Yadayim, 3.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: โข Akiva, Rabbi
Found in books: Kaplan (2015) 120; Poorthuis Schwartz and Turner (2009) 75
3.5. ืกึตืคึถืจ ืฉืึถื ึผึดืึฐืึทืง ืึฐื ึดืฉืึฐืชึผึทืึผึตืจ ืึผืึน ืฉืึฐืืึนื ึดืื ืึฐืึธืึตืฉื ืืึนืชึดืึผืึนืช, ืึผึฐืคึธืจึธืฉืึทืช ืึทืึฐืึดื ืึผึดื ึฐืกึนืขึท ืึธืึธืจึนื, ืึฐืึทืึผึตื ืึถืช ืึทืึผึธืึทืึดื. ืึฐืึดืึผึธื ืฉืึถืึผึธืชืึผื ืึผึธืึผ ืฉืึฐืืึนื ึดืื ืึฐืึธืึตืฉื ืืึนืชึดืึผืึนืช ืึผึฐืคึธืจึธืฉืึทืช ืึทืึฐืึดื ืึผึดื ึฐืกึนืขึท ืึธืึธืจึนื, ืึฐืึทืึผึธื ืึถืช ืึทืึผึธืึทืึดื. ืึผึธื ืึผึดืชึฐืึตื ืึทืงึผึนืึถืฉื ืึฐืึทืึผึฐืึดืื ืึถืช ืึทืึผึธืึทืึดื. ืฉืึดืืจ ืึทืฉึผืึดืืจึดืื ืึฐืงึนืึถืึถืช ืึฐืึทืึผึฐืึดืื ืึถืช ืึทืึผึธืึทืึดื. ืจึทืึผึดื ืึฐืืึผืึธื ืืึนืึตืจ, ืฉืึดืืจ ืึทืฉึผืึดืืจึดืื ืึฐืึทืึผึตื ืึถืช ืึทืึผึธืึทืึดื, ืึฐืงึนืึถืึถืช ืึทืึฒืึนืงึถืช. ืจึทืึผึดื ืืึนืกึตื ืืึนืึตืจ, ืงึนืึถืึถืช ืึตืื ืึน ืึฐืึทืึผึตื ืึถืช ืึทืึผึธืึทืึดื ืึฐืฉืึดืืจ ืึทืฉึผืึดืืจึดืื ืึทืึฒืึนืงึถืช. ืจึทืึผึดื ืฉืึดืึฐืขืึนื ืืึนืึตืจ, ืงึนืึถืึถืช ืึดืงึผึปืึผึตื ืึตืืช ืฉืึทืึผึทืื ืึผืึตืึปืึฐืจึตื ืึตืืช ืึดืึผึตื. ืึธืึทืจ ืจึทืึผึดื ืฉืึดืึฐืขืึนื ืึผึถื ืขึทืึผึทืื, ืึฐืงึปืึผึธื ืึฒื ึดื ืึดืคึผึดื ืฉืึดืึฐืขึดืื ืึผืฉืึฐื ึทืึดื ืึธืงึตื, ืึผึทืึผืึนื ืฉืึถืืึนืฉืึดืืืึผ ืึถืช ืจึทืึผึดื ืึถืึฐืขึธืึธืจ ืึผึถื ืขึฒืึทืจึฐืึธื ืึผึทืึฐืฉืึดืืึธื, ืฉืึถืฉึผืึดืืจ ืึทืฉึผืึดืืจึดืื ืึฐืงึนืึถืึถืช ืึฐืึทืึผึฐืึดืื ืึถืช ืึทืึผึธืึทืึดื. ืึธืึทืจ ืจึทืึผึดื ืขึฒืงึดืืึธื, ืึทืก ืึฐืฉืึธืืึนื, ืึนื ื ึถืึฑืึทืง ืึธืึธื ืึดืึผึดืฉืึฐืจึธืึตื ืขึทื ืฉืึดืืจ ืึทืฉึผืึดืืจึดืื ืฉืึถืึผึนื ืชึฐืึทืึผึตื ืึถืช ืึทืึผึธืึทืึดื, ืฉืึถืึตืื ืึผึธื ืึธืขืึนืึธื ืึผึปืึผืึน ืึฐืึทืื ืึผึทืึผืึนื ืฉืึถื ึผึดืชึผึทื ืึผืึน ืฉืึดืืจ ืึทืฉึผืึดืืจึดืื ืึฐืึดืฉืึฐืจึธืึตื, ืฉืึถืึผึธื ืึทืึผึฐืชืึผืึดืื ืงึนืึถืฉื, ืึฐืฉืึดืืจ ืึทืฉึผืึดืืจึดืื ืงึนืึถืฉื ืงึธืึธืฉืึดืื. ืึฐืึดื ื ึถืึฐืึฐืงืึผ, ืึนื ื ึถืึฐืึฐืงืึผ ืึถืึผึธื ืขึทื ืงึนืึถืึถืช. ืึธืึทืจ ืจึทืึผึดื ืืึนืึธื ึธื ืึผึถื ืึฐืืึนืฉืึปืขึท ืึผึถื ืึธืึดืื ืฉืึถื ืจึทืึผึดื ืขึฒืงึดืืึธื, ืึผึฐืึดืึฐืจึตื ืึถื ืขึทืึผึทืื, ืึผึธืึฐ ื ึถืึฐืึฐืงืึผ ืึฐืึธืึฐ ืึผึธืึฐืจืึผ:''. None | 3.5. A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \\"And it came to pass when the ark set forward\\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \\"And it came to pass when the ark set forward\\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: the ruling about Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs saying that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.''. None |
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17. New Testament, Mark, 12.1-12.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Akiva โข Aqiba (Akiva), Rabbi
Found in books: Levine Allison and Crossan (2006) 247; Rowland (2009) 377
12.1. ฮฮฑแฝถ แผคฯฮพฮฑฯฮฟ ฮฑแฝฯฮฟแฟฯ แผฮฝ ฯฮฑฯฮฑฮฒฮฟฮปฮฑแฟฯ ฮปฮฑฮปฮตแฟฮฝ แผฮผฯฮตฮปแฟถฮฝฮฑ แผฮฝฮธฯฯฯฮฟฯ แผฯฯฯฮตฯ
ฯฮตฮฝ, ฮบฮฑแฝถ ฯฮตฯฮนฮญฮธฮทฮบฮตฮฝ ฯฯฮฑฮณฮผแฝธฮฝ ฮบฮฑแฝถ แฝคฯฯ
ฮพฮตฮฝ แฝฯฮฟฮปฮฎฮฝฮนฮฟฮฝ ฮบฮฑแฝถ แพ ฮบฮฟฮดฯฮผฮทฯฮตฮฝ ฯฯฯฮณฮฟฮฝ, ฮบฮฑแฝถ แผฮพฮญฮดฮตฯฮฟ ฮฑแฝฯแฝธฮฝ ฮณฮตฯฯฮณฮฟแฟฯ, ฮบฮฑแฝถ แผฯฮตฮดฮฎฮผฮทฯฮตฮฝ. 12.2. ฮบฮฑแฝถ แผฯฮญฯฯฮตฮนฮปฮตฮฝ ฯฯแฝธฯ ฯฮฟแฝบฯ ฮณฮตฯฯฮณฮฟแฝบฯ ฯแฟท ฮบฮฑฮนฯแฟท ฮดฮฟแฟฆฮปฮฟฮฝ, แผตฮฝฮฑ ฯฮฑฯแฝฐ ฯแฟถฮฝ ฮณฮตฯฯฮณแฟถฮฝ ฮปฮฌฮฒแฟ แผฯแฝธ ฯแฟถฮฝ ฮบฮฑฯฯแฟถฮฝ ฯฮฟแฟฆ แผฮผฯฮตฮปแฟถฮฝฮฟฯยท 12.3. ฮบฮฑแฝถ ฮปฮฑฮฒฯฮฝฯฮตฯ ฮฑแฝฯแฝธฮฝ แผฮดฮตฮนฯฮฑฮฝ ฮบฮฑแฝถ แผฯฮญฯฯฮตฮนฮปฮฑฮฝ ฮบฮตฮฝฯฮฝ. 12.4. ฮบฮฑแฝถ ฯฮฌฮปฮนฮฝ แผฯฮญฯฯฮตฮนฮปฮตฮฝ ฯฯแฝธฯ ฮฑแฝฯฮฟแฝบฯ แผฮปฮปฮฟฮฝ ฮดฮฟแฟฆฮปฮฟฮฝยท ฮบแผฮบฮตแฟฮฝฮฟฮฝ แผฮบฮตฯฮฑฮปฮฏฯฯฮฑฮฝ ฮบฮฑแฝถ แผ ฯฮฏฮผฮฑฯฮฑฮฝ. 12.5. ฮบฮฑแฝถ แผฮปฮปฮฟฮฝ แผฯฮญฯฯฮตฮนฮปฮตฮฝยท ฮบแผฮบฮตแฟฮฝฮฟฮฝ แผฯฮญฮบฯฮตฮนฮฝฮฑฮฝ, ฮบฮฑแฝถ ฯฮฟฮปฮปฮฟแฝบฯ แผฮปฮปฮฟฯ
ฯ, ฮฟแฝฯ ฮผแฝฒฮฝ ฮดฮญฯฮฟฮฝฯฮตฯ ฮฟแฝฯ ฮดแฝฒ แผฯฮฟฮบฯฮญฮฝฮฝฯ
ฮฝฯฮตฯ. 12.6. แผฯฮน แผฮฝฮฑ ฮตแผถฯฮตฮฝ, ฯ
แผฑแฝธฮฝ แผฮณฮฑฯฮทฯฯฮฝยท แผฯฮญฯฯฮตฮนฮปฮตฮฝ ฮฑแฝฯแฝธฮฝ แผฯฯฮฑฯฮฟฮฝ ฯฯแฝธฯ ฮฑแฝฯฮฟแฝบฯ ฮปฮญฮณฯฮฝ แฝ
ฯฮน แผฮฝฯฯฮฑฯฮฎฯฮฟฮฝฯฮฑฮน ฯแฝธฮฝ ฯ
แผฑฯฮฝ ฮผฮฟฯ
. 12.7. แผฮบฮตแฟฮฝฮฟฮน ฮดแฝฒ ฮฟแผฑ ฮณฮตฯฯฮณฮฟแฝถ ฯฯแฝธฯ แผฮฑฯ
ฯฮฟแฝบฯ ฮตแผถฯฮฑฮฝ แฝ
ฯฮน ฮแฝฯฯฯ แผฯฯฮนฮฝ แฝ ฮบฮปฮทฯฮฟฮฝฯฮผฮฟฯยท ฮดฮตแฟฆฯฮต แผฯฮฟฮบฯฮตฮฏฮฝฯฮผฮตฮฝ ฮฑแฝฯฯฮฝ, ฮบฮฑแฝถ แผกฮผแฟถฮฝ แผฯฯฮฑฮน แผก ฮบฮปฮทฯฮฟฮฝฮฟฮผฮฏฮฑ. 12.8. ฮบฮฑแฝถ ฮปฮฑฮฒฯฮฝฯฮตฯ แผฯฮญฮบฯฮตฮนฮฝฮฑฮฝ ฮฑแฝฯฯฮฝ, ฮบฮฑแฝถ แผฮพฮญฮฒฮฑฮปฮฟฮฝ ฮฑแฝฯแฝธฮฝ แผฮพฯ ฯฮฟแฟฆ แผฮผฯฮตฮปแฟถฮฝฮฟฯ. 12.9. ฯฮฏ ฯฮฟฮนฮฎฯฮตฮน แฝ ฮบฯฯฮนฮฟฯ ฯฮฟแฟฆ แผฮผฯฮตฮปแฟถฮฝฮฟฯ; แผฮปฮตฯฯฮตฯฮฑฮน ฮบฮฑแฝถ แผฯฮฟฮปฮญฯฮตฮน ฯฮฟแฝบฯ ฮณฮตฯฯฮณฮฟฯฯ, ฮบฮฑแฝถ ฮดฯฯฮตฮน ฯแฝธฮฝ แผฮผฯฮตฮปแฟถฮฝฮฑ แผฮปฮปฮฟฮนฯ.
12.10. ฮแฝฮดแฝฒ ฯแฝดฮฝ ฮณฯฮฑฯแฝดฮฝ ฯฮฑฯฯฮทฮฝ แผฮฝฮญฮณฮฝฯฯฮต ฮฮฏฮธฮฟฮฝ แฝฮฝ แผฯฮตฮดฮฟฮบฮฏฮผฮฑฯฮฑฮฝ ฮฟแผฑ ฮฟแผฐฮบฮฟฮดฮฟฮผฮฟแฟฆฮฝฯฮตฯ, ฮฟแฝฯฮฟฯ แผฮณฮตฮฝฮฎฮธฮท ฮตแผฐฯ ฮบฮตฯฮฑฮปแฝดฮฝ ฮณฯฮฝฮฏฮฑฯยท
12.11. ฯฮฑฯแฝฐ ฮฯ
ฯฮฏฮฟฯ
แผฮณฮญฮฝฮตฯฮฟ ฮฑแฝฯฮท, ฮบฮฑแฝถ แผฯฯฮนฮฝ ฮธฮฑฯ
ฮผฮฑฯฯแฝด แผฮฝ แฝฯฮธฮฑฮปฮผฮฟแฟฯ แผกฮผแฟถฮฝ;''. None | 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. ' "12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' " "12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' " '12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. ' "
12.10. Haven't you even read this Scripture: 'The stone which the builders rejected, The same was made the head of the corner. " '
12.11. This was from the Lord, It is marvelous in our eyes\'?"''. None |
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18. Tosefta, Hagigah, 2.1-2.2, 2.4-2.6 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Akiva โข Akiva, Rabbi โข Akiva, Rabbi, esotericism
Found in books: Hayes (2022) 526; Hirshman (2009) 129; Rowland (2009) 75, 223, 342, 344, 346, 425, 427, 433, 434, 473, 474, 488, 494, 497
2.2. ืืจืืขื ื ืื ืกื ืืคืจืืก ืื ืขืืื ืืื ืืืื ืืืจ ืืจืื ืขืงืืื ืืื ืืฆืืฅ ืืืช ืืื ืืฆืืฅ ืื ืคืืข ืืื ืืฆืืฅ ืืงืืฆืฅ ืื ืืืขืืช ืืืื ืขืื ืืฉืืื ืืืจื ืืฉืืื ืื ืขืืื ืืฆืืฅ ืืืช ืขืืื ืืืชืื ืืืืจ (ืชืืืืื ืงืื) ืืงืจ ืืขืื ื ื' ืืืืชื ืืืกืืืื ืื ืืืื ืืฆืืฅ ืื ืคืืข ืขืืื ืืืชืื ืืืืจ (ืืฉืื ืื) ืืืฉ ืืฆืืช ืืืื ืืืื ืืื' ืืืืฉืข ืืฆืืฅ ืืงืืฆืฅ ืื ืืืขืืช ืขืืื ืืืชืื ืืืืจ (ืงืืืืช ื) ืื ืชืชื ืืช ืคืื ืืืืื ืืช ืืฉืจื ืืื' ืจืื ืขืงืืื ืขืื ืืฉืืื ืืืจื ืืฉืืื ืขืืื ืืืชืื ืืืืจ (ืฉืืจ ืืฉืืจืื ื) ืืฉืื ื ืืืจืื ื ืจืืฆื ืืื' ืืฉืื ืืฉื ืืื ืืืืจ ืืืื ืืคืจืืก ืฉื ืืื ืืขืืืื ืื ืืืื ืขื ืืืื ืื ืขืืื ืขื ืืื ืืืฆืืฅ ืืืืื ืฉืื ืืืื ืืช ืขืื ืื ืืื ื. ืืขืื ืืฉืื ืืฉื ืืื ืืืืจ ืืืื ืืืืกืชืจื ืืขืืืจืช ืืื ืฉื ื ืืจืืื ืืื ืฉื ืืืจ ืืืื ืฉื ืฉืื ืืื ืืืื ื ืืื ืืืืจ ืืื ืืืื ื ืืื ืืฉืื ืื ืขืืื ืขื ืืื ืืืื ืืืืฆืข ืืืืื ืฉืื ืืื ื ืืื ืื ืืืื ืืื ืืืื. ืืขืฉื ืืจืื ืืืืฉืข ืฉืืื ืืืื ืืืกืชืจืื ืืืื ืื ืืืื ืื ืื ืืื ืืืืข ืืฆืื ืืื ื ืชื ืื ืฉืืื ืืืจ ืื ืืืื ืืืื ืื ืืืื ืืืจ ืื ืฆืืคื ืืืืชื ืืืขืฉื ืืจืืฉืืช ืืืื ืืื ืืื ืืขืืืื ืื ืืืื ืืชืืชืื ืื ืืคืืื ืืคื ืฉื ืืืจ (ืืจืืฉืืช ื) ืืจืื ืืืืื ืืจืืคืช ืขื ืคื ื ืืืื ืืืืืจ (ืืืจืื ืื) ืื ืฉืจ ืืขืืจ ืงื ื ืืื' ืื ื ืฉืจ ืื ืืก ืขื ืืื ืงืื ื ื ืืืข ืืืื ื ื ืืืข ืื ืืื ืืื ืืื ืืขืืืื ืื ืืืื ืืชืืชืื ืื ืืคืืื ืืคื ืืืจ ืืื ืจืื ืืืืฉืข ืืชืืืืืื ืืืจ ืื ืืืื ืืืืืฅ ืื ืืื ืืืื ืืืขืืื ืขื ืฉื ืกืชืืง ืื ืืืื." '
2.4. ืืืืืื ืื ื ืืืงื ืืื ืขื ืืกืืืื ืืืฉื ืืืืืช ืื ืฉืืฉื ืืืืืืช ืืจืืฉืื ืื ืฉืืืจื ืฉืื ืืกืืื ืืฉื ืื ืืืืืืช ืืืืจืื ืื ืฉืืืจื ืืกืืื ืฉืืฉื ืืื ื ืฉืืืื ืืฉื ืื ืืื ืืืืช ืืืช ืืื ืืืจื ืจืื ืืืืจ ืจืื ืืืืื ืืืืจ ืฉืืขืื ืื ืฉืื ื ืฉืื ืืืืื ืื ืืืื ืื ื\\"ื ืืืจ ืจืื ืืืกื ืืชืืื ืื ืืืชื ืืืืืงืช ืืืฉืจืื ืืื ืืืช ืืื ืฉื ืฉืืขืื ืืืื ืืื ืืืฉืืช ืืืืืช ืืฉืืจ ืืชื ืืื ืื ืฉื ืขืฉืจืื ืืฉืืฉื ืืื ืืขืืืจืืช ืืจืฅ ืืฉืจืื ืืฉื ื ืืชื ืืื ืื ืฉื ืฉืืฉื ืฉืืฉื ืืื ืืืจืืฉืืื ืืื ืืืจ ืืืืช ืืืื ืืืื ื ืฆืจื ืืื ืืื ืืืื ืืฆื ืืืช ืืื ืฉืืขืืจื ืืื ืืืช ืืื ืืืื ืืฆื ืืืช ืืื ืืกืืื ืืขืืจื ืื ืฉืืขื ืืืจื ืืื ืื ืืื ืืื ืืืืคืื ืฉืืื ืืืื ืืืืช ืืื ืฉืืืจ ืืืืช ืื ืฉืืขื ืืืจื ืืื ืืื ืืื ืืื ืืืืคืื ืฉืืื ืืืื ืืืืช ืืื ืฉืืืื ืื ืฉืืขื ืืืจื ืืื ืื ืืื ืืื ืืืื ืืืื ืืืืช ืืื ืฉืืืฉืืช ืืืืืช ืืืืช ืืื ืฉืืืฉืืช ืืืืืช ืืข\\"ืค ืฉืืื ืฉื ืฉืืขืื ืืืื ืืื ืคืืืช ืืขืฉืจืื ืืฉืืฉื ื ืฆืจื ืืื ืืื ืืฆืืช ืจืืื ืื ืืฉ ืฉื ืขืฉืจืื ืืฉืืฉื ืืืฆื ืืื ืืื ืืื ืืืฆื ืขื ืฉืืื ืฉื ืขืฉืจืื ืืฉืืฉื ืืื ืืืฉืืื ืืชืืื ืฉื ืฉืืจ ืขื ืชืืื ืฉื ืืื ืืขืจืืื ืืืฉืืชืืช ืืืืืื ืืืืื ื ืื ืกืื ืืืืช ืืืืจืฉ ืฉืืืจ ืืืืช ื ืฉืืื ืืืื ืื ืฉืืขื ืืืจื ืืื ืืื ืืื ืขืืืืื ืืื ืื ืื ืจืื ืืืืืืื ืืืืื ืื ืจืื ืืืืืจืื ืืืืจื ืืฉื ืืืื ืืืฆื ืจืืืืช ืืืฉืจืื ืืฉืจืื ืชืืืืื ืฉืืื ืืืื ืฉืื ืฉืืฉื ืื ืฆืจืื ืืจืื ืืืืืงืช ืืืฉืจืื ืื ืขืฉื ืืฉืชื ืชืืจืืช ืืืฉื ืืื ืืืฉืืื ืืืืืงืื ืื ืื ืฉืืื ืืื ืืขื ืื ืืฉืคืื ืืืจื ืืื ืืคืจืงื ืืื ืืจืื ืืืจืืืช ื ืืื ืืืื ื ืขืืฉืื ืืืชื ืืืื ืืขืืจื ืืฉื ืขืฉื ืืืื ืืขืืจื ืืขืืื ืืืืฉืืืื ืืืชื ืืืจ ืืืืช ืืืฉื ืืขืืื ืืืืฉืืืื ืืืชื ืืืื ืืืฉื ืืขืืื ืืืืฉืืืื ืืืชื ืืืฉืืช ืืืืืช ืืฉื ืืืฉืืื ืืืืืงืื ืืืกื ืืืื ื ืืืืกื ืืืื ืืื ืฉื ืืฆื ืื ืคืกืื ืืืืฉ ืฉืืืจืื ืืืชืขืืฃ ืฉืืืจืื ืืืฆื ืืืืื ืื ืืฉืื ื ืืฆื ืื ืคืกืื ืืืืฉ ืืื ืื ืืืชืขืืฃ ืืื ืื ื ืื ืก ืืืฉืืฉ ืขื ืืืื ืืืื ืื ืืืื ืืื ืืื ืขืืฉืื ืฉืื ื ืืฆื ืคืกืื ืืืจืขื ืฉื ืืืจื ืืืืื ืขืฉืืจืืช ืืืืคื ืืฉืื ืืขืืืื ืืืื ืืฃ ืขื ืคื ืฉืืื ืืืฉืืจ ืฉืื ืืื ืืื ืืืื ืืืื ืืื ืืืืื ืฉืขืืื ืขื ืฉืื ืืืืื ืขืฉืืจืืช ืืืืคื ืฉืืื ืขืืืืชื ืืฉืจื.' ". None | 2.2. Four entered the orchard: Ben Azzai, Ben Zoma, another, and Rabbi Akiva. One looked and died. One looked and was harmed. One looked and cut down the trees. And one went up in peace and went down in peace. Ben Azzai looked and died. Scripture says about him (Psalms 116, 15): \\"Precious in the sight of the LORD Is the death of His saints\\". Ben Zoma looked and was harmed. Scripture says about him (Proverbs 25, 16): \\"Hast thou found honey? eat so much as is sufficient for thee\\" and the continuation. Cont. of the verse: \\"Lest thou be filled therewith, and vomit it.\\" Elisha looked and cut down the trees. Scripture says about him (Ecclesiastes 5, 5): \\"Suffer not thy mouth to bring thy flesh into guilt\\" etc. Rabbi Akiva went up in peace and went down in peace. Scripture says about him (Song of Songs 1, 4): \\"Draw me, we will run after thee\\" etc. They gave a parable: What is this similar to? To the orchard of a king and there is an attic above it. It is upon the man to look so long as he does not move his eyes from it. Another parable was given. What is this similar tp? To a street that passes between two paths, one of fire, and one of snow. If it leans one way, it gets burned by the fire. If it leans the other way it gets burned by the snow. A man must walk in the middle and not lean to or fro. A story of Rabbi Yehoshua Who was walkin in the street and Ben Zoma came opposite him he reached him and did not greet him. He said to him from where and to where Ben Zoma? He said to him: I was watching the creation, and there is not between the upper waters and the lower waters even a handbreadth. As it is written (Genesis 1, 2) \\"and the spirit of God hovered over the face of the waters\\". And it says (Deuteronomy 32, 11): \\"As a vulture that stirreth up her nest\\" etc. Just as the vulture flies over the nest, touching and not touching, so too there is not even a handbreadth between the upper waters and lower waters. Rabbi Yehoshua said to his students: Ben Zoma is already outside. In a few days, Ben Zoma passed away.' "
2.4. In their days they only argued about\xa0 laying of hands.\xa0There were five pairs. three of the first pairs said not to lay on hands and two of the other pairs said to lay on hands. Three were Nesi'im (princes) and two (of them) were the heads of courts. The words of R. Meir. R. Judah said Simon ben Shetah was Nasi (prince) and Judah ben Tabbai the head of the court....Said R. Yose: Originally there were no arguments in Israel. Rather, a 71 member court sat in the chamber of hewn stone and other courts of 23 existed in the cities of Erez Yisrael. And two courts of 3 apiece were in Jerusalem, one on the temple mount and one in Hayil. When one of them was necessary a person goes to the court in his city. No court (in his city)--the person goes to the court near his city. If they heard, they say to him; if not, he and their most distinguished member go to the court on the temple mount. If they heard, they say to him; if not, he and their most distinguished member go to the court in Hayil. If they heard they say to him; if not these and these arrive at the court in the chamber of hewn stone (And the court of the chamber of hewn stone even though it is 71, it can never have less than 23. If one of them needs to leave, he sees if there will be 23 he may leave; if not, he may not leave until there are 23. They would sit from the offering of the morning sacrifice until the offering of the afternoon sacrifice. And on sabbaths and Holidays they would enter the Beit Midrash on the temple mount.) If they heard they say to them, and if not, they establish a quorum and take a roll. If the majority says impure it is impure. If the majority says pure it is pure. From there the Halakhah (law) goes out widespread in Israel. When there increased the students of Shammai and Hillel who did not properly apprentice, conflict increased in Israel and it became as though there were two Torahs. And for there they would sit and inspect. Whoever was wise and humble and abundant and sin-fearing and mature and getting along with other people they make him a judge in his city. After being made a judge in his city they could elevate and set him on the temple mount and from there they could elevate and seat him in Hayil and from there they can elevate and seat him in the chamber of hewn stone and from there they sit and inspect the lineages of the priests and levites. A priest in whom has been found a blemish wears black and wraps in black, exits and leaves. One in whom not a blemish is found wears white and wraps in white, enters and serves with his brothers the priests. They would make a holiday that not a blemish was found among the children of Aaron. And he would bring a tenth of an Eifah of his own flour and do the service with his own hands even though it is not his priestly shift. A high priest and a regular priest who served before bringing their tenth of an Eifah their service is acceptable." '. None |
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19. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Akiva, R., defends sanctity of Song of Songs โข Akiva, Rabbi
Found in books: Lieber (2014) 28, 31; Poorthuis Schwartz and Turner (2009) 75
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20. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: โข Abraham, R. Akiva โข Akiva (Rabbi) โข Akiva, Rabbi โข Akiva, Rabbi, and R. Yishmael/two-schools hypothesis โข Yishmael, Rabbi, and R. Akiva/two-schools hypothesis
Found in books: Ayres and Ward (2021) 180; Bar Asher Siegal (2018) 54; Hayes (2022) 127; Hirshman (2009) 28, 44, 155; Kaplan (2015) 42, 43, 139, 140, 141, 148
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21. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข Akiva
Found in books: Kosman (2012) 103; Rowland (2009) 240
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22. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Akiva, R., defends sanctity of Song of Songs โข Akiva, Rabbi
Found in books: Goldhill (2020) 229; Lieber (2014) 27
27a. ืืืื ื ืจืื ื,ืืื ืืื ืขื ืืื ืขื ืืืื ืืืื ืกืืคื ืืฉื ืืืกืคืื ืื ืืืื ืจ\' ืืืืื ืืืืจ ืขื ืฉืืข ืฉืขืืช ืืชื ืื ืืื ืืคื ืื ืฉืชื ืชืคืืืช ืืืช ืฉื ืืืกืฃ ืืืืช ืฉื ืื ืื ืืชืคืื ืฉื ืื ืื ืืืืจ ืื ืฉื ืืืกืฃ ืฉืื ืชืืืจื ืืื ืืื ื ืชืืืจื ืจืื ืืืืื ืืืืจ ืืชืคืื ืฉื ืืืกืฃ ืืืืจ ืื ืฉื ืื ืื ืฉืื ืขืืืจืช ืืื ืืื ื ืขืืืจืช,ืื ืืืจืช ืืฉืืื ืขื ืืขื ืืืื ืืืื ื ืืืฉืืืช ืืื ืฉืชื ืชืคืืืช ืืืื ืืืื ืืื ืื ืืืจืช ืขื ืืื ืขื ืืืื ืืืื ืืฉืืืช ืืื ืฉืชื ืชืคืืืช ืืืื ืืืื ืืืื ืืืชืื ืื ืฉื ืื ืื ืืืื ืื ืฉื ืืืกืคืื,ืืื ืืื ืขื ืืขื ืืืื ืงืฉืื ืจืืฉื ืืื ืืืื ืืื ืจืื ืืืืื ืืจืื ื ืื ืกืืจืช ืืืื ืคืื ืื ืื ืคืื ืืืจืื ื ืงืืืจ ืคืื ืจืืฉืื ื ืงืืืจ ืืืื ืงืืืจ ืืืืช ื ืคืืง ืคืื ืจืืฉืื ื ืืขืืื ืคืื ืืืจืื ื ืืื ื ืคืงื ื"ื ืฉืขืืช ืืกืจ ืจืืืข,ืืืจ ืจื ื ืืื ืืฃ ืื ื ื ืื ืชื ืื ื,ืจืื ืืืืื ืื ืืื ืืขืื ืืืฉื ืืืจืื ืฉืืืื ืื ืืช ืืงืื ื ืืฉืืฉืืืื ืืช ืืืฉื ืขื ืคื ืขื ืืื ืืขื ืชืจื ืืื ืฉื ืกืงื ืืืจืืฉืืื ืขื ืฉืืจื ืืช ืื ืคืฉ ืืขื ืืื ืื ืืจืืขืื ืืื ืฉื ืชื ืกื ืขื ืืื ืืืืื ืืขื ืชืืื ืฉื ืฉืืจ ืฉืงืจื ืืืจืืข ืฉืขืืช,ืฉ"ื ืขื ืืขื ืืืื ืฉ"ื,ืืืจ ืจื ืืื ื ืืืื ืืจืื ืืืืื ืืืืื ืืชื ื ืืืืืจืชื ืืืืชืื:,ืืขื ืชืืื ืฉื ืฉืืจ ืฉืงืจื ืืืจืืข ืฉืขืืช: ืืื ืชื ื ืืื ืืชื ื (ืฉืืืช ืื, ืื) ืืื ืืฉืืฉ ืื ืืก ืืืจืืข ืฉืขืืช,ืืชื ืืืืจ ืืืจืืข ืฉืขืืช ืื ืืื ื ืืื ืืฉืฉ ืฉืขืืช ืืฉืืื ืืืืจ (ืืจืืฉืืช ืื, ื) ืืืื ืืืื ืืจื ืฉืฉ ืฉืขืืช ืืืืจ ืื ืื ืื ื ืืงืืื ืืื ืืฉืืฉ ืื ืืก ืืืจืืข ืฉืขืืช ืื ื ืื ืจืื ืืืืื ืืื ืจืื ื ืื ืจืื ืืืืื ืขื ืืจืืข ืฉืขืืช ื ืื ืฆืคืจื ืืื ืื ืจืื ื ืขื ืืฆืืช ื ืื ืฆืคืจื ืืื,ืื ืืขืืช ืืืื ืจืื ืืืืื ืื ืืขืืช ืืืื ืจืื ื ืื ืืขืืช ืืืื ืจืื ื ืืืจ ืงืจื ืืืงืจ ืืืงืจ ืืืงืื ืืฉื ื ืืงืจืื ืืื ืืขืืช ืืืื ืจืื ืืืืื ืืื ืืงืจ ืืชืืจื ืืืงืืื ืื ืฉืขื ืืืช ืืืืื ืขืืื ืืืื ืืื ืืฉืืฉ ืื ืืก ืืืจืืข ืฉืขืืช,ืืื ืืฉืืข ืืืจ ืจืื ืืื ืืจ ืืขืงื ืืืจ ืงืจื ืืื ืืฉืืฉ ืื ืืก ืืืื ืืื ืฉืขื ืฉืืฉืืฉ ืื ืืืฆื ืฆืื ื ืืื ืืืืจ ืืืจืืข ืฉืขืืช:,ืชืคืืช ืืื ืื ืขื ืืขืจื ืืื\': ืืืจ ืืื ืจื ืืกืื ืืจื ืืฆืืง ืืชื ืืืจ ืจื ืืื ื ืืืื ืืจืื ืืืืื ืืืืื ืืชื ื ืืืืืจืชื ืืืืชืื ืืื ืืื ืืืฉืชืืง ืืื ืืืจ ืืื ืืื ืืืื ืืืจ ืจื ืืกืื ื ืืื ืื ื ืืืจื ืืฆืื ืฉื ืฉืืช ืืขืจื ืฉืืช ืืืขืื ืืื ืฉ"ื ืืืื ืืจืื ืืืืื,ืืืจืื ืืืจื ืืื ื ืืจืื ื ืื ืืื ืืฆืื ืขื ืืืจืชื ืฉืืข ืืื ื ืืื ืืืื ืืจืื ืืืืื ืืฉืชื ืืื ืืชืืจ ืืืืชื ืื ืืืจ ืืื ืืืจ ืืขืื ืืืจ ืขืื ืืืขืื ืืืจ ืขืื,ืจื ืืืงืืข ืืื ืื ืืื ืืฆืื ืฉื ืฉืืช ืืขืจื ืฉืืช ืืืื ืืฆืื ืจืื ืืจืืื ืืจ ืืื ืืืืืจืื ืืจื ืืกืืื ืจื ืืื ืคืกืงืื ืืฆืืืชืื ืืจืื ืืจืืื ืฉืืข ืืื ื ืชืืช ืฉืืข ืืื ื ืืชืคืื ืืื ืฉื ืฉืืช ืืขืจื ืฉืืช ืืฉืืข ืืื ื ืืชืคืื ืชืืืื ืืืืจื ืจืื ืืฉืืข ืืื ื ืืกืืจ ืืขืืืจ ืื ืื ืืืชืคืืืื,ืืกืืืข ืืื ืืจืื ืืืืฉืข ืื ืืื ืืืืจ ืจืื ืืืืฉืข ืื ืืื ืืกืืจ ืืขืืืจ ืื ืื ืืืชืคืืืื ืืื ื ืืื ืจืื ืืื ืืจืื ืืกื ืืืคื ืจืื ืืื ืืจืื ืืกื ืืืฅ ืืืจืืข ืืืืช ืืื ืืืืคื,ืืจืื ืืจืืื ืืืื ืขืืื ืืื ืืื ืืืจ ืจื ืืืืื ืืืจ ืจื ืืขืืื ืื ืืชืคืื ืืื''. None | 27a. is identical to the opinion of the Rabbis, as the end of the period that begins with the midpoint of the afternoon is sunset.,The Gemara immediately rejects this proof: Rather, what is the alternative? That until means until and not including? It remains problematic. Say the latter clause of the mishna: The additional prayer may be recited all day. Rabbi Yehuda says: It may be recited until the seven hours. And it was taught in a baraita: If the obligation to recite two prayers was before him, one the additional prayer and one the afternoon prayer, he prays the afternoon prayer first and the additional prayer thereafter, because this, the afternoon prayer, is recited on a frequent basis, and that, the additional prayer, is recited on a relatively infrequent basis as it is only recited on Shabbat, the New Moon, and Festivals. The principle states: When a frequent practice and an infrequent practice clash, the frequent practice takes precedence over the infrequent practice. Rabbi Yehuda says: He recites the additional prayer first and the afternoon prayer thereafter, because the time to recite this, the additional prayer, will soon elapse, and this, the time to recite the afternoon prayer, will not soon elapse, as one may recite it until the midpoint of the afternoon.,The relevant point is: Granted, if you say that until means until and including, that is how you can find a situation where the times to recite two prayers, the afternoon prayer and the additional prayer, overlap. But if you say that until means until and not including, and that until seven hours means until the beginning of the seventh hour, noon, then how can you find a situation where the times to recite two prayers overlap? Once the time to recite the afternoon prayer, a half hour past noon, has arrived, the time to recite the additional prayer is already gone?,Rather, what is the alternative? That until means until and including? Then the first clause of the mishna is difficult, as explained above with regard to the midpoint of the afternoon: What is the halakhic difference between the opinion of Rabbi Yehuda and the opinion of the Rabbis? The Gemara answers: Do you think that when this midpoint of the afternoon was mentioned it was speaking of the period following the midpoint, the last part of the afternoon, from an hour-and-a-quarter before sunset until sunset? This was not the intention. Rather, it was speaking of the period prior to the midpoint, the first part of the afternoon, which, as explained above, is from nine-and-a-half hours after sunrise until an hour-and-a-quarter before sunset. Consequently, until the midpoint of the afternoon means until the end of the first half of that afternoon period. And this is what he is saying: When does the first half leave and the second half enter? From when eleven hours minus a quarter have passed since sunrise. Rabbi Yehudaโs use of the term until always means until and including.,Practically speaking, this means that, according to Rabbi Yehuda, it is permissible to recite the morning prayer until the end of the fourth hour. In support of this Rav Naแธฅman said: We, too, learned this in a mishna:,Rabbi Yehuda ben Bava testified about five matters of halakha: rWhen an orphan girl, who was married off by her mother or brother before reaching the age of majority, reaches the age of majority, she may refuse to continue living with her husband and thereby retroactively annul their marriage. Normally, marriage refusals are discouraged. However, in specific instances where it is clear that if the marriage were to remain in effect it would engender problems related to levirate marriage and แธฅalitza, Rabbi Yehuda ben Bava testified that one may persuade the minor girl to refuse to continue living with her husband, thereby resolving the complications involved in this case.rAnd he testified that one may allow a woman who, after hearing of her husbandโs death, seeks to remarry, to marry based on the testimony of one witness, as opposed to the two witnesses required for other testimonies of the Torah. rAnd he testified about a rooster that was stoned to death in Jerusalem for killing a person, in order to teach that the Torah law (Exodus 21:28) which requires the stoning of an ox that killed a person, applies to other animals as well. rAnd he testified about forty-day-old wine that was used for libation on the altar. rAnd he testified about the daily morning offering that was sacrificed at four hours of the day.,Learn from this final testimony, which is in accordance with the opinion of Rabbi Yehuda, that until means until and including. The Gemara concludes: Indeed, learn from this.,Based on this mishna, Rav Kahana said: The halakha is in accordance with the opinion of Rabbi Yehuda since we learned in a mishna in the preferred tractate, Eduyyot, in accordance with his opinion. Since the halakha is ruled in accordance with all of the mishnayot in Eduyyot, the opinion of a tanna who rules in accordance with the opinion of Rabbi Yehuda in that mishna means that the halakha is in accordance with that opinion.,And about the daily morning offering that was sacrificed at four hours. Based on this, the Gemara attempts to identify the tanna who taught that which we learned in the mishna about the manna that fell for the children of Israel in the desert: โAnd they gathered it morning by morning, each according to what he eats, and when the sun grew hot it meltedโ (Exodus 16:21); that took place four hours into the day.,The baraita continues: Do you say that the time when the sun grew hot was at four hours, or perhaps it was only at six hours of the day? When the verse says: โIn the heat of the dayโ (Genesis 18:1), six hours is already mentioned in the Torah as the heat of the day. How, then, do I establish the verse: โAnd when the sun grew hot it meltedโ? This must refer to an earlier time, at four hours. The Gemara asks: Who is the tanna of this mishna? It is neither Rabbi Yehuda nor the Sages. If it was in accordance with the opinion of Rabbi Yehuda, until four hours is also considered morning, as he holds that the daily morning offering may still be sacrificed then, while here it says that in the morning the manna was gathered and it melted after the morning. If it was in accordance with the opinion of the Rabbis, until noon is also considered morning, since, according to the Sages, the daily morning offering could be sacrificed until noon. Apparently, this is an entirely new position.,The Gemara responds: If you wish, say that the mishna is in accordance with the opinion of Rabbi Yehuda, and if you wish, say instead that the mishna is in accordance with the opinion of the Rabbis. The Gemara explains: If you wish, say in accordance with the opinion of the Rabbis. The verse states: Morning by morning, divide it into two mornings. Morning, according to the Rabbis, lasts until noon. The repetition of the term morning in the Torah indicates that the period when the manna was gathered ended at the conclusion of the first half of the morning, i.e., the end of the third hour. And if you wish, say instead in accordance with the opinion of Rabbi Yehuda, who would say that: This extra morning in the phrase morning by morning comes to make the end of the period when the manna was gathered an hour earlier. In any event, everyone agrees that the verse, And when the sun grew hot it melted, refers to four hours of the day.,The Gemara asks: From where is the inference drawn that this is the meaning of the verse? Rabbi Aแธฅa bar Yaโakov said: The verse states: โWhen the sun grew hot it melted.โ Which is the hour that the sun is hot but the shade remains cool, before the heat of the day, when even the shade is hot? You must say at four hours.,We learned in the mishna: The Rabbis hold that the afternoon prayer may be recited until the evening. Rabbi Yehuda says: It may be recited only until the midpoint of the afternoon. Rav แธคisda said to Rav Yitzแธฅak: There, with regard to the morning prayer, Rav Kahana said: The halakha is in accordance with the opinion of Rabbi Yehuda, since we learned in a mishna in the preferred tractate, Eduyyot, in accordance with his opinion. Here, what is the ruling? He was silent and said nothing to him, as he was familiar with no established ruling in this matter. Rav แธคisda said: Let us see and try to resolve this ourselves from the fact that Rav prayed the Shabbat prayers on the eve of Shabbat while it was still day. Learn from this that the halakha is in accordance with the opinion of Rabbi Yehuda, and the time for the afternoon prayer ends at the midpoint of the afternoon, after which time one may recite the evening prayer.,The Gemara immediately rejects the proof based on Ravโs practice: On the contrary, from the fact that Rav Huna and the Sages, students of Rav, would not pray until evening, learn from that that the halakha is not in accordance with the opinion of Rabbi Yehuda. The Gemara concludes: Now that the halakha was stated neither in accordance with the opinion of this Sage nor in accordance with the opinion of that Sage, one who acted in accordance with the opinion of this Sage has acted legitimately, and one who acted in accordance with the opinion of that Sage has acted legitimately, as this halakha is left to the decision of each individual.,The Gemara relates: Rav happened by the house of the Sage, Geniva, and he prayed the Shabbat prayer on the eve of Shabbat before nightfall. Rabbi Yirmeya bar Abba was praying behind Rav, and Rav finished his prayer but did not take three steps back and interrupt the prayer of Rabbi Yirmeya. Derive from this incident three halakhot: Derive from this that one may pray the Shabbat prayer on the eve of Shabbat before nightfall. And derive from this that a student may pray behind his rabbi. And derive from this that it is prohibited to pass before those who are praying.,The Gemara responds: This supports the opinion of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: It is prohibited to pass before those who are praying. The Gemara asks: Is that so? Didnโt Rabbi Ami and Rabbi Asi pass before those who were praying? The Gemara responds: Rabbi Ami and Rabbi Asi were beyond four cubits from those who were praying when they passed.,One particular detail was surprising: How did Rabbi Yirmeya act that way and pray behind Rav? Didnโt Rav Yehuda say that Rav said: A person should never pray''. None |
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23. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Akiva โข Akiva, Rabbi
Found in books: Poorthuis Schwartz and Turner (2009) 230; Rowland (2009) 28, 75, 108, 269, 342, 345, 347, 349, 355, 433, 437
14b. ืื ืืืืจื ืชืืจื ืื ืืืฉื ืืืชื ืืืืจื ืชืืจื ืืื ืืืฉื ืืืชื ืื ืืื.,ืช"ืจ ืืขืฉื ืืจืื ืืืื ื ืื ืืืื ืฉืืื ืจืืื ืขื ืืืืืจ ืืืื ืืืื ืืืจื ืืจ\' ืืืขืืจ ืื ืขืจื ืืืืจ ืืืจืื ืืืจ ืื ืจืื ืฉื ื ืื ืคืจืง ืืื ืืืขืฉื ืืจืืื ืืืจ ืื ืื ืื ืฉื ืืชื ืืื ืืื ืืืจืืื ืืืืื ืืื ื"ื ืืื ืืื ืืืื ืืืขืชื ืืืจ ืื ืจืื ืชืจืฉืื ื ืืืืจ ืืคื ืื ืืืจ ืืื ืฉืืืืชื ื ืืืจ ืื ืืืืจ,ืืื ืืจื ืจืื ืืืื ื ืื ืืืื ืืขื ืืืืืจ ืื ืชืขืืฃ ืืืฉื ืขื ืืืื ืชืืช ืืืืช ืืืจ ืื ืจืื ืืคื ื ืื ืืจืืช ืืขื ืืืืืจ ืืืจ ืืคืฉืจ ืืชื ืืืจืฉ ืืืขืฉื ืืจืืื ืืฉืืื ื ืขืื ื ืืืืืื ืืฉืจืช ืืืืื ืืืชื ื ืืื ื ืืจืื ืขื ืืืืืจ ืืื ืคืชื ืจ"ื ืื ืขืจื ืืืขืฉื ืืืจืืื ืืืจืฉ ืืืจืื ืืฉ ืื ืืฉืืื ืืกืืืื ืื ืืืืื ืืช ืฉืืฉืื ืคืชืื ืืืื ืืืืจื ืฉืืจื,ืื ืฉืืจื ืืืจื (ืชืืืื ืงืื, ื) ืืืื ืืช ื\' ืื ืืืจืฅ ืชื ืื ืื ืืื ืชืืืืืช ืขืฅ ืคืจื ืืื ืืจืืื ืืืืืื ื ืขื ื ืืืื ืื ืืืฉ ืืืืจ ืื ืื ืืขืฉื ืืืจืืื ืขืื ืจืื ืืืื ื ื"ื ืื ืฉืงื ืขื ืจืืฉื ืืืืจ ืืจืื ื\' ืืืื ืืฉืจืื ืฉื ืชื ืื ืืืืจืื ืืืื ื ืฉืืืืข ืืืืื ืืืืงืืจ ืืืืจืืฉ ืืืขืฉื ืืจืืื ืืฉ ื ืื ืืืจืฉ ืืืื ื ืื ืืงืืื ื ืื ืืงืืื ืืืื ื ืื ืืืจืฉ ืืชื ื ืื ืืืจืฉ ืื ืื ืืงืืื ืืฉืจืื ืืืจืื ืืืื ื ืฉืืืขืืจ ืื ืขืจื ืืฆื ืืืืฆืื,ืืืฉื ืืืจื ืืืืจืื ืืคื ื ืจ\' ืืืืฉืข ืืื ืืื ืืจืื ืืืกื ืืืื ืืืืืื ืืืจื ืืืจื ืืฃ ืื ื ื ืืจืืฉ ืืืขืฉื ืืจืืื ืคืชื ืจืื ืืืืฉืข ืืืจืฉ ืืืืชื ืืืื ืชืงืืคืช ืชืืื ืืื ื ืชืงืฉืจื ืฉืืื ืืขืืื ืื ืจืื ืืืื ืงืฉืช ืืขื ื ืืืื ืืืืื ืืฉืจืช ืืชืงืืฆืื ืืืืื ืืฉืืืข ืืื ื ืืื ืฉืืชืงืืฆืื ืืืืื ืืจืืืช ืืืืืืื ืืชื ืืืื,ืืื ืจืื ืืืกื ืืืื ืืกืืคืจ ืืืจืื ืืคื ื ืจืื ืืืื ื ืื ืืืื ืืืืจ ืืฉืจืืื ืืืฉืจื ืืืืืชืื ืืฉืจื ืขืื ื ืฉืื ืจืื ืืืฃ ืื ื ืืืชื ืืืืืื ืืกืืืื ืืืื ื ืขื ืืจ ืกืื ื ืื ืชื ื ืขืืื ื ืืช ืงืื ืื ืืฉืืื ืขืื ืืืื ืขืื ืืืื ืืจืงืืื ืืืืืื ืืืฆืขืืช ื ืืืช ืืืฆืขืืช ืืื ืืชื ืืชืืืืืืื ืืชืืืืื ืชืืืืืืื ืืืืื ืื ืืืช ืฉืืืฉืืช,ืืื ื ืืืชื ืื ืจ\' ืืืกื ืืจ\' ืืืืื ืืืืจ ืฉืืฉื ืืจืฆืืืช ืื ืจ\' ืืืืฉืข ืืจืฆื ืืืจืื ืืคื ื ืจืื ืืืื ื ืื ืืืื ืจ"ืข ืืจืฆื ืืคื ื ืจ\' ืืืืฉืข ืื ื ืื ืื ืืืื ืื ืืจืฆื ืืคื ื ืจ"ืข ืืืืื ืจ"ื ืื ืขืจื ืื ืงื ืืฉืื ืืืจืฆื ืืืจืฆื ืงืืื ืงืืฉืื ืืืจืฆื ืืื ืืจืฆื ืงืืื ืื ืงื ืืฉืื ืืื ืื ื ืื ืื ืืืื ืื ืืื ืืจืฆื ืงืืื ืืงื ืืฉืื ืืืจืฆื ืืืื ืงืืื ืืื ืืืจืฆื.,ืช"ืจ ืืจืืขื ื ืื ืกื ืืคืจืืก ืืืื ืื ืื ืขืืื ืืื ืืืื ืืืจ ืืจืื ืขืงืืื ืืืจ ืืื ืจ"ืข ืืฉืืชื ืืืืขืื ืืฆื ืืื ื ืฉืืฉ ืืืืจ ืื ืชืืืจื ืืื ืืื ืืฉืื ืฉื ืืืจ (ืชืืืื ืงื, ื) ืืืืจ ืฉืงืจืื ืื ืืืื ืื ืื ืขืื ื,ืื ืขืืื ืืฆืืฅ ืืืช ืขืืื ืืืชืื ืืืืจ (ืชืืืื ืงืื, ืื) ืืงืจ ืืขืื ื ื\' ืืืืชื ืืืกืืืื ืื ืืืื ืืฆืืฅ ืื ืคืืข ืืขืืื ืืืชืื ืืืืจ (ืืฉืื ืื, ืื) ืืืฉ ืืฆืืช ืืืื ืืืื ืคื ืชืฉืืขื ื ืืืงืืชื ืืืจ ืงืืฆืฅ ืื ืืืขืืช ืจืื ืขืงืืื ืืฆื ืืฉืืื,ืฉืืื ืืช ืื ืืืื ืืื ืืกืจืืกื ืืืื ืืืจ ืืื (ืืืงืจื ืื, ืื) ืืืืจืฆืื ืื ืชืขืฉื ืื ืฉืืืจืฆืื ืื ืชืขืฉื ืฉืืื ืืช ืื ืืืื ืืชืืื ืฉืขืืืจื ืืื ืื"ื ืื ืืืืฉืื ื ืืืฉืืืื ืืืืจ ืฉืืืื''. None | 14b. This case is referring to words of Torah, while that case is referring to commerce. With regard to words of Torah, they were trustworthy; with regard to commerce, they were not.,ยง The Gemara returns to the topic of the Design of the Divine Chariot. The Sages taught: An incident occurred involving Rabban Yoแธฅa ben Zakkai, who was riding on a donkey and was traveling along the way, and his student, Rabbi Elazar ben Arakh, was riding a donkey behind him. Rabbi Elazar said to him: My teacher, teach me one chapter in the Design of the Divine Chariot. He said to him: Have I not taught you: And one may not expound the Design of the Divine Chariot to an individual, unless he is a Sage who understands on his own accord? Rabbi Elazar said to him: My teacher, allow me to say before you one thing that you taught me. In other words, he humbly requested to recite before him his own understanding of this issue. He said to him: Speak.,Immediately, Rabban Yoแธฅa ben Zakkai alighted from the donkey, and wrapped his head in his cloak in a manner of reverence, and sat on a stone under an olive tree. Rabbi Elazar said to him: My teacher, for what reason did you alight from the donkey? He said: Is it possible that while you are expounding the Design of the Divine Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began to discuss the Design of the Divine Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all the trees began reciting song.,What song did they recite? โPraise the Lord from the earth, sea monsters and all depthsโฆfruit trees and all cedarsโฆpraise the Lordโ (Psalms 148:7โ14). An angel responded from the fire, saying: This is the very Design of the Divine Chariot, just as you expounded. Rabban Yoแธฅa ben Zakkai stood and kissed Rabbi Elazar ben Arakh on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son like you, who knows how to understand, investigate, and expound the Design of the Divine Chariot. There are some who expound the Torahโs verses well but do not fulfill its imperatives well, and there are some who fulfill its imperatives well but do not expound its verses well, whereas you expound its verses well and fulfill its imperatives well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins.,The Gemara relates: And when these matters, this story involving his colleague Rabbi Elazar ben Arakh, were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the Divine Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, when there are no clouds in the sky. Yet the heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride.,Rabbi Yosei the Priest went and recited these matters before Rabban Yoแธฅa ben Zakkai, who said to him: Happy are all of you, and happy are the mothers who gave birth to you; happy are my eyes that saw this, students such as these. As for you and I, I saw in my dream that we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, for large halls teraklin and pleasant couches are made up for you. You, your students, and the students of your students are invited to the third group, those who will merit to welcome the Divine Presence.,The Gemara poses a question: Is that so? But isnโt it taught in a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: Rabbi Yehoshua lectured on these matters before Rabban Yoแธฅa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; and แธคaya ben แธคakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included in the list, despite the testimony that he lectured before Rabban Yoแธฅa. The Gemara explains: Those who lectured and were also lectured to were included; but those who lectured and were not lectured to were not included. The Gemara asks: But wasnโt there แธคaya ben แธคakhinai, who was not lectured to, and yet he is included? The Gemara answers: แธคaya ben แธคakhinai actually lectured before one who lectured in front of his own rabbi, so he was also included in this list.,ยง The Sages taught: Four entered the orchard pardes, i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aแธฅer, the other, a name for Elisha ben Avuya; and Rabbi Akiva. Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: โHe who speaks falsehood shall not be established before My eyesโ (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: Ben Azzai glimpsed at the Divine Presence and died. And with regard to him the verse states: โPrecious in the eyes of the Lord is the death of His pious onesโ (Psalms 116:15). Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind. And with regard to him the verse states: โHave you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit itโ (Proverbs 25:16). Aแธฅer chopped down the shoots of saplings. In other words, he became a heretic. Rabbi Akiva came out safely.,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: They asked ben Zoma: What is the halakha with regard to castrating a dog? The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. He said to them: The verse states โThat which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor shall you do so in your landโ (Leviticus 22:24), from which we learn: With regard to any animal that is in your land, you shall not do such a thing. They also asked ben Zoma: A woman considered to be a virgin who became pregt, what is the halakha? A High Priest may marry only a virgin; is he permitted to marry her? The answer depends on the following: Are we concerned for the opinion of Shmuel? Shmuel says:''. None |
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24. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Akiva, Rabbi โข Akiva, Rabbi, and R. Yishmael/two-schools hypothesis โข Yishmael, Rabbi, and R. Akiva/two-schools hypothesis
Found in books: Fonrobert and Jaffee (2007) 43; Hayes (2022) 126
| 29b. had the leg of the letter heh in the term: โThe nation haโamโ (Exodus 13:3), written in his phylacteries, severed by a perforation. He came before his son-in-law Rabbi Abba to clarify the halakha. Rabbi Abba said to him: If there remains in the leg that is attached to the roof of the letter the equivalent of the measure of a small letter, i.e., the letter yod, it is fit. But if not, it is unfit.,The Gemara relates: Rami bar Tamrei, who was the father-in-law of Rami bar Dikkulei, had the leg of the letter vav in the term: โAnd the Lord slew vayaharog all the firstbornโ (Exodus 13:15), written in his phylacteries, severed by a perforation. He came before Rabbi Zeira to clarify the halakha. Rabbi Zeira said to him: Go bring a child who is neither wise nor stupid, but of average intelligence; if he reads the term as โAnd the Lord slew vayaharogโ then it is fit, as despite the perforation the letter is still seen as a vav. But if not, then it is as though the term were: Will be slain yehareg, written without the letter vav, and it is unfit.,ยง Rav Yehuda says that Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters of the Torah. Moses said before God: Master of the Universe, who is preventing You from giving the Torah without these additions? God said to him: There is a man who is destined to be born after several generations, and Akiva ben Yosef is his name; he is destined to derive from each and every thorn of these crowns mounds upon mounds of halakhot. It is for his sake that the crowns must be added to the letters of the Torah.,Moses said before God: Master of the Universe, show him to me. God said to him: Return behind you. Moses went and sat at the end of the eighth row in Rabbi Akivaโs study hall and did not understand what they were saying. Mosesโ strength waned, as he thought his Torah knowledge was deficient. When Rabbi Akiva arrived at the discussion of one matter, his students said to him: My teacher, from where do you derive this? Rabbi Akiva said to them: It is a halakha transmitted to Moses from Sinai. When Moses heard this, his mind was put at ease, as this too was part of the Torah that he was to receive.,Moses returned and came before the Holy One, Blessed be He, and said before Him: Master of the Universe, You have a man as great as this and yet You still choose to give the Torah through me. Why? God said to him: Be silent; this intention arose before Me. Moses said before God: Master of the Universe, You have shown me Rabbi Akivaโs Torah, now show me his reward. God said to him: Return to where you were. Moses went back and saw that they were weighing Rabbi Akivaโs flesh in a butcher shop bemakkulin, as Rabbi Akiva was tortured to death by the Romans. Moses said before Him: Master of the Universe, this is Torah and this is its reward? God said to him: Be silent; this intention arose before Me.,ยง The Gemara continues its discussion of the crowns on letters of the Torah: Rava says: Seven letters require three crowns ziyyunin, and they are the letters shin, ayin, tet, nun, zayin; gimmel and tzadi. Rav Ashi says: I have seen that the exacting scribes of the study hall of Rav would put a hump-like stroke on the roof of the letter แธฅet and they would suspend the left leg of the letter heh, i.e., they would ensure that it is not joined to the roof of the letter.,Rava explains: They would put a hump-like stroke on the roof of the letter แธฅet as if to thereby say: The Holy One, Blessed be He, lives แธฅai in the heights of the universe. And they would suspend the left leg of the letter heh, as Rabbi Yehuda Nesia asked Rabbi Ami: What is the meaning of that which is written: โTrust in the Lord forever, for in the Lord beYah is God, an everlasting olamim Rockโ (Isaiah 26:4)? Rabbi Ami said to him: Anyone who puts their trust in the Holy One, Blessed be He, will have Him as his refuge in this world and in the World-to-Come. This is alluded to in the word โolamim,โ which can also mean: Worlds.,Rabbi Yehuda Nesia said to Rabbi Ami: I was not asking about the literal meaning of the verse; this is what poses a difficulty for me: What is different about that which is written: โFor in the Lord beYah,โ and it is not written: For the Lord Yah?,Rav Ashi responded: It is as Rabbi Yehuda bar Rabbi Elai taught: The verse โFor in the Lord beYah is God, an everlasting Rock Tzur olamimโ is understood as follows: The term โTzur olamimโ can also mean Creator of worlds. These letters yod and heh that constitute the word yah are referring to the two worlds that the Holy One, Blessed be He, created; one with be the letter heh and one with be the letter yod. And I do not know whether the World-to-Come was created with the letter yod and this world was created with the letter heh, or whether this world was created with the letter yod and the World-to-Come was created with the letter heh.,When the verse states: โThese are the generations of the heaven and of the earth when they were created behibareโamโ (Genesis 2:4), do not read it as behibareโam, meaning: When they were created; rather, read it as beheh beraโam, meaning: He created them with the letter heh. This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter heh, and therefore the World-to-Come must have been created with the letter yod.,And for what reason was this world created specifically with the letter heh? It is because the letter heh, which is open on its bottom, has a similar appearance to a portico, which is open on one side. And it alludes to this world, where anyone who wishes to leave may leave, i.e., every person has the ability to choose to do evil. And what is the reason that the left leg of the letter heh is suspended, i.e., is not joined to the roof of the letter? It is because if one repents, he is brought back in through the opening at the top.,The Gemara asks: But why not let him enter through that same way that he left? The Gemara answers: That would not be effective, since one requires assistance from Heaven in order to repent, in accordance with the statement of Reish Lakish. As Reish Lakish says: What is the meaning of that which is written: โIf it concerns the scorners, He scorns them, but to the humble He gives graceโ (Proverbs 3:34)? Concerning one who comes in order to become pure, he is assisted from Heaven, as it is written: โBut to the humble He gives grace.โ Concerning one who comes to become impure, he is provided with an opening to do so. The Gemara asks: And what is the reason that the letter heh has a crown on its roof? The Gemara answers: The Holy One, Blessed be He, says: If a sinner returns, repenting for his sin, I tie a crown for him from above.,The Gemara asks: For what reason was the World-to-Come created specifically with the letter yod, the smallest letter in the Hebrew alphabet? The Gemara answers: It is because the righteous of the world are so few. And for what reason is the left side of the top of the letter yod bent downward? It is because the righteous who are in the World-to-Come hang their heads in shame, since the actions of one are not similar to those of another. In the World-to-Come some of the righteous will be shown to be of greater stature than others.,ยง Rav Yosef says: Rav states these two matters with regard to scrolls, and in each case a statement is taught in a baraita that constitutes a refutation of his ruling. One is that which Rav says: A Torah scroll that contains two errors on each and every column may be corrected, but if there are three errors on each and every column then it shall be interred.,And a statement is taught in a baraita that constitutes a refutation of his ruling: A Torah scroll that contains three errors on every column may be corrected, but if there are four errors on every column then it shall be interred. A tanna taught in a baraita: If the Torah scroll contains one complete column with no errors, it saves the entire Torah scroll, and it is permitted to correct the scroll rather than interring it. Rabbi Yitzแธฅak bar Shmuel bar Marta says in the name of Rav: And this is the halakha only when the majority of the scroll is written properly and is not full of errors.,Abaye said to Rav Yosef: If that column contained three errors, what is the halakha? Rav Yosef said to him: Since the column itself may be corrected, it enables the correction of the entire scroll. The Gemara adds: And with regard to the halakha that a Torah scroll may not be fixed if it is full of errors, this statement applies when letters are missing and must be added in the space between the lines. But if there were extraneous letters, we have no problem with it, since they can easily be erased. The Gemara asks: What is the reason that a scroll with letters missing may not be corrected? Rav Kahana said: Because it would look speckled if one adds all of the missing letters in the spaces between the lines.,The Gemara relates: Agra, the father-in-law of Rabbi Abba, had many extraneous letters in his scroll. He came before Rabbi Abba to clarify the halakha. Rabbi Abba said to him: We said that one may not correct the scroll only in a case where the letters are missing.''. None |
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25. None, None, nan
Tagged with subjects: โข Akiva โข Akiva, R.
Found in books: Hidary (2017) 277; Rowland (2009) 237
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26. None, None, nan
Tagged with subjects: โข Akiva โข Akiva, Rabbi, debates with Pappias
Found in books: Kaplan (2015) 89; Rowland (2009) 541
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