1. Hebrew Bible, Psalms, a b c d\n0 1.3 1.3 1 3 \n1 26.4 26.4 26 4 \n2 106/7.26 106/7.26 106/7 26\n3 17.14 17.14 17 14\n4 44.23 44.23 44 23\n5 104.2 104.2 104 2 \n6 104.19 104.19 104 19\n7 104.24 104.24 104 24\n8 104.30 104.30 104 30\n9 104.25 104.25 104 25\n10 104.26 104.26 104 26\n11 48.15 48.15 48 15\n12 19.9 19.9 19 9 \n13 89.9 89.9 89 9 \n14 89.8 89.8 89 8 \n15 89.7 89.7 89 7 \n16 86.8 86.8 86 8 \n17 106.20 106.20 106 20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 70| 1.3. "וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃", | 1.3. "And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper.", |
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2. Hebrew Bible, Proverbs, 1.9, 2.4, 3.12, 4.9, 5.15-5.16, 6.27-6.29, 11.8, 12.27, 15.23, 24.27, 25.7, 27.7, 28.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akiva, rabbi •akiva (rabbi) •rabbi akiva, school of Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 219; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 46; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 44, 70; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 148; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 295; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 145; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 183, 184| 1.9. "כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ וַעֲנָקִים לְגַרְגְּרֹתֶיךָ׃", 2.4. "אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃", 3.12. "כִּי אֶת אֲשֶׁר יֶאֱהַב יְהוָה יוֹכִיחַ וּכְאָב אֶת־בֵּן יִרְצֶה׃", 4.9. "תִּתֵּן לְרֹאשְׁךָ לִוְיַת־חֵן עֲטֶרֶת תִּפְאֶרֶת תְּמַגְּנֶךָּ׃", 5.15. "שְׁתֵה־מַיִם מִבּוֹרֶךָ וְנֹזְלִים מִתּוֹךְ בְּאֵרֶךָ׃", 5.16. "יָפוּצוּ מַעְיְנֹתֶיךָ חוּצָה בָּרְחֹבוֹת פַּלְגֵי־מָיִם׃", 6.27. "הֲיַחְתֶּה אִישׁ אֵשׁ בְּחֵיקוֹ וּבְגָדָיו לֹא תִשָּׂרַפְנָה׃", 6.28. "אִם־יְהַלֵּךְ אִישׁ עַל־הַגֶּחָלִים וְרַגְלָיו לֹא תִכָּוֶינָה׃", 6.29. "כֵּן הַבָּא אֶל־אֵשֶׁת רֵעֵהוּ לֹא יִנָּקֶה כָּל־הַנֹּגֵעַ בָּהּ׃", 11.8. "צַדִּיק מִצָּרָה נֶחֱלָץ וַיָּבֹא רָשָׁע תַּחְתָּיו׃", 12.27. "לֹא־יַחֲרֹךְ רְמִיָּה צֵידוֹ וְהוֹן־אָדָם יָקָר חָרוּץ׃", 15.23. "שִׂמְחָה לָאִישׁ בְּמַעֲנֵה־פִיו וְדָבָר בְּעִתּוֹ מַה־טּוֹב׃", 24.27. "הָכֵן בַּחוּץ מְלַאכְתֶּךָ וְעַתְּדָהּ בַּשָּׂדֶה לָךְ אַחַר וּבָנִיתָ בֵיתֶךָ׃", 25.7. "כִּי טוֹב אֲמָר־לְךָ עֲלֵה הֵנָּה מֵהַשְׁפִּילְךָ לִפְנֵי נָדִיב אֲשֶׁר רָאוּ עֵינֶיךָ׃", 27.7. "נֶפֶשׁ שְׂבֵעָה תָּבוּס נֹפֶת וְנֶפֶשׁ רְעֵבָה כָּל־מַר מָתוֹק׃", 28.27. "נוֹתֵן לָרָשׁ אֵין מַחְסוֹר וּמַעְלִים עֵינָיו רַב־מְאֵרוֹת׃", | 1.9. "For they shall be a chaplet of grace unto thy head, And chains about thy neck.", 2.4. "If thou seek her as silver, And search for her as for hid treasures;", 3.12. "For whom the LORD loveth He correcteth, Even as a father the son in whom he delighteth.", 4.9. "She will give to thy head a chaplet of grace; A crown of glory will she bestow on thee.’", 5.15. "Drink waters out of thine own cistern, And running waters out of thine own well.", 5.16. "Let thy springs be dispersed abroad, And courses of water in the streets.", 6.27. "Can a man take fire in his bosom, And his clothes not be burned?", 6.28. "Or can one walk upon hot coals, And his feet not be scorched?", 6.29. "So he that goeth in to his neighbour’s wife; Whosoever toucheth her shall not go unpunished.", 11.8. "The righteous is delivered out of trouble, And the wicked cometh in his stead.", 12.27. "The slothful man shall not hunt his prey; But the precious substance of men is to be diligent.", 15.23. "A man hath joy in the answer of his mouth; And a word in due season, how good is it!", 24.27. "Prepare thy work without, And make it fit for thyself in the field; And afterwards build thy house.", 25.7. "For better is it that it be said unto thee: ‘Come up hither’, than that thou shouldest be put lower in the presence of the prince, whom thine eyes have seen.", 27.7. "The full soul loatheth a honeycomb; But to the hungry soul every bitter thing is sweet.", 28.27. "He that giveth unto the poor shall not lack; But he that hideth his eyes shall have many a curse.", |
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3. Hebrew Bible, Numbers, 5.13, 12.3, 15.3, 15.37-15.41, 18.12, 19.14, 24.14, 28.2, 33.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akiva, rabbi •akiva (rabbi) •rabbi akiva, school of •rabbi akiva •aqiba (akiva), rabbi Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 45, 72; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 119; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 29; Katzoff (2019), On Jews in the Roman World: Collected Studies. 317; Levine Allison and Crossan (2006), The Historical Jesus in Context, 163; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 144, 145| 5.13. "וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃", 12.3. "וְהָאִישׁ מֹשֶׁה ענו [עָנָיו] מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃", 15.3. "וְהַנֶּפֶשׁ אֲשֶׁר־תַּעֲשֶׂה בְּיָד רָמָה מִן־הָאֶזְרָח וּמִן־הַגֵּר אֶת־יְהוָה הוּא מְגַדֵּף וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמָּהּ׃", 15.3. "וַעֲשִׂיתֶם אִשֶּׁה לַיהוָה עֹלָה אוֹ־זֶבַח לְפַלֵּא־נֶדֶר אוֹ בִנְדָבָה אוֹ בְּמֹעֲדֵיכֶם לַעֲשׂוֹת רֵיחַ נִיחֹחַ לַיהוָה מִן־הַבָּקָר אוֹ מִן־הַצֹּאן׃", 15.37. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 15.38. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃", 15.39. "וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃", 15.41. "אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 18.12. "כֹּל חֵלֶב יִצְהָר וְכָל־חֵלֶב תִּירוֹשׁ וְדָגָן רֵאשִׁיתָם אֲשֶׁר־יִתְּנוּ לַיהוָה לְךָ נְתַתִּים׃", 19.14. "זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃", 24.14. "וְעַתָּה הִנְנִי הוֹלֵךְ לְעַמִּי לְכָה אִיעָצְךָ אֲשֶׁר יַעֲשֶׂה הָעָם הַזֶּה לְעַמְּךָ בְּאַחֲרִית הַיָּמִים׃", 28.2. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃", 28.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃", 33.4. "וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד וְהוּא־יֹשֵׁב בַּנֶּגֶב בְּאֶרֶץ כְּנָעַן בְּבֹא בְּנֵי יִשְׂרָאֵל׃", 33.4. "וּמִצְרַיִם מְקַבְּרִים אֵת אֲשֶׁר הִכָּה יְהוָה בָּהֶם כָּל־בְּכוֹר וּבֵאלֹהֵיהֶם עָשָׂה יְהוָה שְׁפָטִים׃", | 5.13. "and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act;", 12.3. "Now the man Moses was very meek, above all the men that were upon the face of the earth.—", 15.3. "and will make an offering by fire unto the LORD, a burnt-offering, or a sacrifice, in fulfilment of a vow clearly uttered, or as a freewill-offering, or in your appointed seasons, to make a sweet savour unto the LORD, of the herd, or of the flock;", 15.37. "And the LORD spoke unto Moses, saying:", 15.38. "’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue.", 15.39. "And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;", 15.40. "that ye may remember and do all My commandments, and be holy unto your God.", 15.41. "I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’", 18.12. "All the best of the oil, and all the best of the wine, and of the corn, the first part of them which they give unto the LORD, to thee have I given them.", 19.14. "This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.", 24.14. "And now, behold, I go unto my people; come, and I will announce to thee what this people shall do to thy people in the end of days.’", 28.2. "Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.", 33.4. "while the Egyptians were burying them that the LORD had smitten among them, even all their first-born; upon their gods also the LORD executed judgments.", |
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4. Hebrew Bible, Song of Songs, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 46| 6.8. "שִׁשִּׁים הֵמָּה מְּלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר׃", | 6.8. There are threescore queens, And fourscore concubines, And maidens without number. |
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5. Hebrew Bible, Deuteronomy, 4.11, 4.44, 5.25, 6.4-6.5, 9.4, 12.6, 13.1-13.3, 14.26, 16.2-16.3, 17.11, 18.11, 19.8, 21.8, 22.3, 24.5, 24.19, 29.10, 30.12-30.14, 30.20, 31.19, 32.11, 33.2, 33.10, 33.26, 33.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 166, 170, 174, 175, 176, 177; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 77, 219; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 45, 49, 65, 67, 72, 73, 164; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 180, 181, 336, 358; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 61, 129; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 73, 75, 139, 140, 141, 148; Levine Allison and Crossan (2006), The Historical Jesus in Context, 347; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 127, 138; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 115; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 173; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 173; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 51, 98; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 182| 4.11. "וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ עַד־לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל׃", 4.44. "וְזֹאת הַתּוֹרָה אֲשֶׁר־שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל׃", 5.25. "וַיִּשְׁמַע יְהוָה אֶת־קוֹל דִּבְרֵיכֶם בְּדַבֶּרְכֶם אֵלָי וַיֹּאמֶר יְהוָה אֵלַי שָׁמַעְתִּי אֶת־קוֹל דִּבְרֵי הָעָם הַזֶּה אֲשֶׁר דִּבְּרוּ אֵלֶיךָ הֵיטִיבוּ כָּל־אֲשֶׁר דִּבֵּרוּ׃", 6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 6.5. "וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃", 9.4. "אַל־תֹּאמַר בִּלְבָבְךָ בַּהֲדֹף יְהוָה אֱלֹהֶיךָ אֹתָם מִלְּפָנֶיךָ לֵאמֹר בְּצִדְקָתִי הֱבִיאַנִי יְהוָה לָרֶשֶׁת אֶת־הָאָרֶץ הַזֹּאת וּבְרִשְׁעַת הַגּוֹיִם הָאֵלֶּה יְהוָה מוֹרִישָׁם מִפָּנֶיךָ׃", 12.6. "וַהֲבֵאתֶם שָׁמָּה עֹלֹתֵיכֶם וְזִבְחֵיכֶם וְאֵת מַעְשְׂרֹתֵיכֶם וְאֵת תְּרוּמַת יֶדְכֶם וְנִדְרֵיכֶם וְנִדְבֹתֵיכֶם וּבְכֹרֹת בְּקַרְכֶם וְצֹאנְכֶם׃", 13.1. "אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃", 13.1. "כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃", 13.2. "כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃", 13.3. "וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃", 14.26. "וְנָתַתָּה הַכֶּסֶף בְּכֹל אֲשֶׁר־תְּאַוֶּה נַפְשְׁךָ בַּבָּקָר וּבַצֹּאן וּבַיַּיִן וּבַשֵּׁכָר וּבְכֹל אֲשֶׁר תִּשְׁאָלְךָ נַפְשֶׁךָ וְאָכַלְתָּ שָּׁם לִפְנֵי יְהוָה אֱלֹהֶיךָ וְשָׂמַחְתָּ אַתָּה וּבֵיתֶךָ׃", 16.2. "וְזָבַחְתָּ פֶּסַח לַיהוָה אֱלֹהֶיךָ צֹאן וּבָקָר בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה לְשַׁכֵּן שְׁמוֹ שָׁם׃", 16.2. "צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃", 16.3. "לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃", 17.11. "עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃", 18.11. "וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃", 19.8. "וְאִם־יַרְחִיב יְהוָה אֱלֹהֶיךָ אֶת־גְּבֻלְךָ כַּאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ וְנָתַן לְךָ אֶת־כָּל־הָאָרֶץ אֲשֶׁר דִּבֶּר לָתֵת לַאֲבֹתֶיךָ׃", 21.8. "כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר־פָּדִיתָ יְהוָה וְאַל־תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל וְנִכַּפֵּר לָהֶם הַדָּם׃", 22.3. "וְכֵן תַּעֲשֶׂה לַחֲמֹרוֹ וְכֵן תַּעֲשֶׂה לְשִׂמְלָתוֹ וְכֵן תַּעֲשֶׂה לְכָל־אֲבֵדַת אָחִיךָ אֲשֶׁר־תֹּאבַד מִמֶּנּוּ וּמְצָאתָהּ לֹא תוּכַל לְהִתְעַלֵּם׃", 24.5. "כִּי־יִקַּח אִישׁ אִשָּׁה חֲדָשָׁה לֹא יֵצֵא בַּצָּבָא וְלֹא־יַעֲבֹר עָלָיו לְכָל־דָּבָר נָקִי יִהְיֶה לְבֵיתוֹ שָׁנָה אֶחָת וְשִׂמַּח אֶת־אִשְׁתּוֹ אֲשֶׁר־לָקָח׃", 24.19. "כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה לֹא תָשׁוּב לְקַחְתּוֹ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶיךָ׃", 30.12. "לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 30.13. "וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃", 30.14. "כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃", 31.19. "וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃", 32.11. "כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃", 33.2. "וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת [אֵשׁ] [דָּת] לָמוֹ׃", 33.2. "וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃", 33.26. "אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים׃", 33.29. "אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ עַם נוֹשַׁע בַּיהוָה מָגֵן עֶזְרֶךָ וַאֲשֶׁר־חֶרֶב גַּאֲוָתֶךָ וְיִכָּחֲשׁוּ אֹיְבֶיךָ לָךְ וְאַתָּה עַל־בָּמוֹתֵימוֹ תִדְרֹךְ׃", | 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.", 4.44. "And this is the law which Moses set before the children of Israel;", 5.25. "And the LORD heard the voice of your words, when ye spoke unto me; and the LORD said unto me: ‘I have heard the voice of the words of this people, which they have spoken unto thee; they have well said all that they have spoken.", 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 6.5. "And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.", 9.4. "Speak not thou in thy heart, after that the LORD thy God hath thrust them out from before thee, saying: ‘For my righteousness the LORD hath brought me in to possess this land’; whereas for the wickedness of these nations the LORD doth drive them out from before thee.", 12.6. "and thither ye shall bring your burnt-offerings, and your sacrifices, and your tithes, and the offering of your hand, and your vows, and your freewill-offerings, and the firstlings of your herd and of your flock;", 13.1. "All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it.", 13.2. "If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder,", 13.3. "and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’;", 14.26. "And thou shalt bestow the money for whatsoever thy soul desireth, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul asketh of thee; and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou and thy household.", 16.2. "And thou shalt sacrifice the passover-offering unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to cause His name to dwell there.", 16.3. "Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.", 17.11. "According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left.", 18.11. "or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.", 19.8. "And if the LORD thy God enlarge thy border, as He hath sworn unto thy fathers, and give thee all the land which He promised to give unto thy fathers—", 21.8. "Forgive, O LORD, Thy people Israel, whom Thou hast redeemed, and suffer not innocent blood to remain in the midst of Thy people Israel.’ And the blood shall be forgiven them.", 22.3. "And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother’s, which he hath lost, and thou hast found; thou mayest not hide thyself.", 24.5. "When a man taketh a new wife, he shall not go out in the host, neither shall he be charged with any business; he shall be free for his house one year, and shall cheer his wife whom he hath taken.", 24.19. "When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow; that the LORD thy God may bless thee in all the work of thy hands.", 29.10. "your little ones, your wives, and thy stranger that is in the midst of thy camp, from the hewer of thy wood unto the drawer of thy water;", 30.12. "It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’", 30.13. "Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’", 30.14. "But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.", 30.20. "to love the LORD thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.", 31.19. "Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel.", 32.11. "As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—", 33.2. "And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.", 33.10. "They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. .", 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.", 33.29. "Happy art thou, O Israel, who is like unto thee? A people saved by the LORD, The shield of thy help, And that is the sword of thy excellency! And thine enemies shall dwindle away before thee; And thou shalt tread upon their high places.", |
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6. Hebrew Bible, Exodus, 2.23, 4.30-4.31, 12.5, 12.10, 12.21, 14.10, 14.13, 14.29, 15.2, 15.11, 17.13, 18.18, 19.8, 19.17, 20.3, 20.7, 21.1, 21.10, 22.9, 24.4, 34.27, 34.29-34.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akiva, rabbi •rabbi akiva •rabbi akiva, school of •akiva, rabbi, debates with pappias •akiva (rabbi) Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 45, 46, 67, 72, 164, 169; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 61; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 27, 42, 43, 73, 75, 76, 77, 89, 139, 140; Katzoff (2019), On Jews in the Roman World: Collected Studies. 118; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 138; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 68; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 68; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 98; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89| 2.23. "וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי־יִשְׂרָאֵל מִן־הָעֲבֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם אֶל־הָאֱלֹהִים מִן־הָעֲבֹדָה׃", 4.31. "וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי־פָקַד יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְכִי רָאָה אֶת־עָנְיָם וַיִּקְּדוּ וַיִּשְׁתַּחֲוּוּ׃", 12.5. "וַיַּעֲשׂוּ כָּל־בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן כֵּן עָשׂוּ׃", 12.5. "שֶׂה תָמִים זָכָר בֶּן־שָׁנָה יִהְיֶה לָכֶם מִן־הַכְּבָשִׂים וּמִן־הָעִזִּים תִּקָּחוּ׃", 12.21. "וַיִּקְרָא מֹשֶׁה לְכָל־זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם מִשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחֹתֵיכֶם וְשַׁחֲטוּ הַפָּסַח׃", 14.13. "וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ הִתְיַצְבוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה אֲשֶׁר־יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת־מִצְרַיִם הַיּוֹם לֹא תֹסִיפוּ לִרְאֹתָם עוֹד עַד־עוֹלָם׃", 14.29. "וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם", 15.2. "עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃", 15.2. "וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃", 15.11. "מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃", 17.13. "וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת־עֲמָלֵק וְאֶת־עַמּוֹ לְפִי־חָרֶב׃", 18.18. "נָבֹל תִּבֹּל גַּם־אַתָּה גַּם־הָעָם הַזֶּה אֲשֶׁר עִמָּךְ כִּי־כָבֵד מִמְּךָ הַדָּבָר לֹא־תוּכַל עֲשֹׂהוּ לְבַדֶּךָ׃", 19.8. "וַיַּעֲנוּ כָל־הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וַיָּשֶׁב מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃", 19.17. "וַיּוֹצֵא מֹשֶׁה אֶת־הָעָם לִקְרַאת הָאֱלֹהִים מִן־הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר׃", 20.3. "לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ", 20.7. "לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃", 21.1. "וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם׃", 21.1. "אִם־אַחֶרֶת יִקַּח־לוֹ שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע׃", 22.9. "כִּי־יִתֵּן אִישׁ אֶל־רֵעֵהוּ חֲמוֹר אוֹ־שׁוֹר אוֹ־שֶׂה וְכָל־בְּהֵמָה לִשְׁמֹר וּמֵת אוֹ־נִשְׁבַּר אוֹ־נִשְׁבָּה אֵין רֹאֶה׃", 24.4. "וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵל׃", 34.27. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵל׃", 34.29. "וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃", 34.31. "וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃", 34.32. "וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃", 34.33. "וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃", 34.34. "וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃", 34.35. "וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃", | 2.23. "And it came to pass in the course of those many days that the king of Egypt died; and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.", 4.30. "And Aaron spoke all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.", 4.31. "And the people believed; and when they heard that the LORD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped.", 12.5. "Your lamb shall be without blemish, a male of the first year; ye shall take it from the sheep, or from the goats;", 12.10. "And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire.", 12.21. "Then Moses called for all the elders of Israel, and said unto them: ‘Draw out, and take you lambs according to your families, and kill the passover lamb.", 14.10. "And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians were marching after them; and they were sore afraid; and the children of Israel cried out unto the LORD.", 14.13. "And Moses said unto the people: ‘Fear ye not, stand still, and see the salvation of the LORD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever.", 14.29. "But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left.", 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 father’s God, and I will exalt Him.", 15.11. "Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?", 17.13. "And Joshua discomfited Amalek and his people with the edge of the sword.", 18.18. "Thou wilt surely wear away, both thou, and this people that is with thee; for the thing is too heavy for thee; thou art not able to perform it thyself alone.", 19.8. "And all the people answered together, and said: ‘All that the LORD hath spoken we will do.’ And Moses reported the words of the people unto the LORD.", 19.17. "And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount.", 20.3. "Thou shalt have no other gods before Me.", 20.7. "Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain.", 21.1. "Now these are the ordices which thou shalt set before them.", 21.10. "If he take him another wife, her food, her raiment, and her conjugal rights, shall he not diminish.", 22.9. "If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep, and it die, or be hurt, or driven away, no man seeing it;", 24.4. "And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.", 34.27. "And the LORD said unto Moses: ‘Write thou these words, for after the tenor of these words I have made a covet with thee and with Israel.’", 34.29. "And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him.", 34.30. "And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him.", 34.31. "And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them.", 34.32. "And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai.", 34.33. "And when Moses had done speaking with them, he put a veil on his face.", 34.34. "But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded.", 34.35. "And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him.", |
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7. Hebrew Bible, Genesis, 1.1-1.2, 1.7, 1.16, 1.20, 1.22, 1.24-1.28, 1.31, 2.7, 2.16, 2.19, 3.22, 5.1, 9.6, 21.12, 22.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akiva, rabbi, ribuy technique of •akiva, great rabbi whose faith remained intact after entering pardes •akiva, rabbi •rabbi akiva, school of •akiva, rabbi, debates with pappias •akiva (rabbi) Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 63; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 49; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 129; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 75, 77; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75, 77, 78, 221, 238; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 290, 296; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 136, 144; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 103| 1.1. "וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.1. "בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃", 1.2. "וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃", 1.2. "וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃", 1.7. "וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃", 1.16. "וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃", 1.22. "וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃", 1.24. "וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃", 1.25. "וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 1.28. "וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃", 1.31. "וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃", 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 2.16. "וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃", 2.19. "וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃", 3.22. "וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃", 5.1. "זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃", 5.1. "וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃", 9.6. "שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃", 21.12. "וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם אַל־יֵרַע בְּעֵינֶיךָ עַל־הַנַּעַר וְעַל־אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע׃", 22.12. "וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃", | 1.1. "In the beginning God created the heaven and the earth.", 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.", 1.7. "And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.", 1.16. "And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.", 1.20. "And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’", 1.22. "And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’", 1.24. "And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so.", 1.25. "And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good.", 1.26. "And God said: ‘Let 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.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 1.28. "And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’", 1.31. "And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.", 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 2.16. "And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;", 2.19. "And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.", 3.22. "And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’", 5.1. "This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;", 9.6. "Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.", 21.12. "And God said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee.", 22.12. "And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’", |
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8. Hebrew Bible, Malachi, 2.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •aqiba (akiva), rabbi Found in books: Levine Allison and Crossan (2006), The Historical Jesus in Context, 317| 2.16. "כִּי־שָׂנֵא שַׁלַּח אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל וְכִסָּה חָמָס עַל־לְבוּשׁוֹ אָמַר יְהוָה צְבָאוֹת וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וְלֹא תִבְגֹּדוּ׃", | 2.16. "For I hate putting away, Saith the LORD, the God of Israel, And him that covereth his garment with violence, Saith the LORD of hosts; Therefore take heed to your spirit, That ye deal not treacherously.", |
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9. Hebrew Bible, Ruth, 3.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 347| 3.13. "לִינִי הַלַּיְלָה וְהָיָה בַבֹּקֶר אִם־יִגְאָלֵךְ טוֹב יִגְאָל וְאִם־לֹא יַחְפֹּץ לְגָאֳלֵךְ וּגְאַלְתִּיךְ אָנֹכִי חַי־יְהוָה שִׁכְבִי עַד־הַבֹּקֶר׃", | 3.13. "Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman’s part; but if he be not willing to do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the LORD liveth; lie down until the morning.’", |
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10. Hebrew Bible, Job, 13.15, 23.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akiva, rabbi •akiva, rabbi, debates with pappias Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 75, 77, 89; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 294| 13.15. "הֵן יִקְטְלֵנִי לא [לוֹ] אֲיַחֵל אַךְ־דְּרָכַי אֶל־פָּנָיו אוֹכִיחַ׃", 23.13. "וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ וְנַפְשׁוֹ אִוְּתָה וַיָּעַשׂ׃", | 13.15. "Though He slay me, yet will I trust in Him; But I will argue my ways before Him.", 23.13. "But He is at one with Himself, and who can turn Him? And what His soul desireth, even that He doeth. .", |
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11. Hebrew Bible, Leviticus, 1.2, 4.27, 5.1, 6.2, 6.7, 6.14, 7.11, 9.5, 11.29-11.30, 11.37, 11.44-11.47, 16.33, 18.5, 18.9, 18.16, 19.10, 19.18, 19.25, 19.36, 20.14, 22.30, 23.32, 26.46 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 77, 115; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 45, 65, 67, 72, 73, 164; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 73; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 59, 74, 77, 80, 221; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 127, 138; Schiffman (1983), Testimony and the Penal Code, 128; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 98, 120, 137; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 184| 1.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי־יַקְרִיב מִכֶּם קָרְבָּן לַיהוָה מִן־הַבְּהֵמָה מִן־הַבָּקָר וּמִן־הַצֹּאן תַּקְרִיבוּ אֶת־קָרְבַּנְכֶם׃", 4.27. "וְאִם־נֶפֶשׁ אַחַת תֶּחֱטָא בִשְׁגָגָה מֵעַם הָאָרֶץ בַּעֲשֹׂתָהּ אַחַת מִמִּצְוֺת יְהוָה אֲשֶׁר לֹא־תֵעָשֶׂינָה וְאָשֵׁם׃", 5.1. "וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנוֹ׃", 5.1. "וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃", 6.2. "צַו אֶת־אַהֲרֹן וְאֶת־בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל־הַמִּזְבֵּחַ כָּל־הַלַּיְלָה עַד־הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ׃", 6.2. "כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ וַאֲשֶׁר יִזֶּה מִדָּמָהּ עַל־הַבֶּגֶד אֲשֶׁר יִזֶּה עָלֶיהָ תְּכַבֵּס בְּמָקוֹם קָדֹשׁ׃", 6.7. "וְזֹאת תּוֹרַת הַמִּנְחָה הַקְרֵב אֹתָהּ בְּנֵי־אַהֲרֹן לִפְנֵי יְהוָה אֶל־פְּנֵי הַמִּזְבֵּחַ׃", 6.14. "עַל־מַחֲבַת בַּשֶּׁמֶן תֵּעָשֶׂה מֻרְבֶּכֶת תְּבִיאֶנָּה תֻּפִינֵי מִנְחַת פִּתִּים תַּקְרִיב רֵיחַ־נִיחֹחַ לַיהוָה׃", 7.11. "וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים אֲשֶׁר יַקְרִיב לַיהוָה׃", 9.5. "וַיִּקְחוּ אֵת אֲשֶׁר צִוָּה מֹשֶׁה אֶל־פְּנֵי אֹהֶל מוֹעֵד וַיִּקְרְבוּ כָּל־הָעֵדָה וַיַּעַמְדוּ לִפְנֵי יְהוָה׃", 11.29. "וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃", 11.37. "וְכִי יִפֹּל מִנִּבְלָתָם עַל־כָּל־זֶרַע זֵרוּעַ אֲשֶׁר יִזָּרֵעַ טָהוֹר הוּא׃", 11.44. "כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי וְלֹא תְטַמְּאוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 11.45. "כִּי אֲנִי יְהוָה הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיֹת לָכֶם לֵאלֹהִים וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי׃", 11.46. "זֹאת תּוֹרַת הַבְּהֵמָה וְהָעוֹף וְכֹל נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת בַּמָּיִם וּלְכָל־נֶפֶשׁ הַשֹּׁרֶצֶת עַל־הָאָרֶץ׃", 11.47. "לְהַבְדִּיל בֵּין הַטָּמֵא וּבֵין הַטָּהֹר וּבֵין הַחַיָּה הַנֶּאֱכֶלֶת וּבֵין הַחַיָּה אֲשֶׁר לֹא תֵאָכֵל׃", 16.33. "וְכִפֶּר אֶת־מִקְדַּשׁ הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ יְכַפֵּר וְעַל הַכֹּהֲנִים וְעַל־כָּל־עַם הַקָּהָל יְכַפֵּר׃", 18.5. "וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃", 18.9. "עֶרְוַת אֲחוֹתְךָ בַת־אָבִיךָ אוֹ בַת־אִמֶּךָ מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ לֹא תְגַלֶּה עֶרְוָתָן׃", 18.16. "עֶרְוַת אֵשֶׁת־אָחִיךָ לֹא תְגַלֵּה עֶרְוַת אָחִיךָ הִוא׃", 19.18. "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃", 19.25. "וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 19.36. "מֹאזְנֵי צֶדֶק אַבְנֵי־צֶדֶק אֵיפַת צֶדֶק וְהִין צֶדֶק יִהְיֶה לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר־הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃", 20.14. "וְאִישׁ אֲשֶׁר יִקַּח אֶת־אִשָּׁה וְאֶת־אִמָּהּ זִמָּה הִוא בָּאֵשׁ יִשְׂרְפוּ אֹתוֹ וְאֶתְהֶן וְלֹא־תִהְיֶה זִמָּה בְּתוֹכְכֶם׃", 23.32. "שַׁבַּת שַׁבָּתוֹן הוּא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם בְּתִשְׁעָה לַחֹדֶשׁ בָּעֶרֶב מֵעֶרֶב עַד־עֶרֶב תִּשְׁבְּתוּ שַׁבַּתְּכֶם׃", 26.46. "אֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד־מֹשֶׁה׃", | 1.2. "Speak unto the children of Israel, and say unto them: When any man of you bringeth an offering unto the LORD, ye shall bring your offering of the cattle, even of the herd or of the flock.", 4.27. "And if any one of the common people sin through error, in doing any of the things which the LORD hath commanded not to be done, and be guilty:", 5.1. "And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;", 6.2. "Command Aaron and his sons, saying: This is the law of the burnt-offering: it is that which goeth up on its firewood upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereby.", 6.7. "And this is the law of the meal-offering: the sons of Aaron shall offer it before the LORD, in front of the altar.", 6.14. "On a griddle it shall be made with oil; when it is soaked, thou shalt bring it in; in broken pieces shalt thou offer the meal-offering for a sweet savour unto the LORD.", 7.11. "And this is the law of the sacrifice of peace-offerings, which one may offer unto the LORD.", 9.5. "And they brought that which Moses commanded before the tent of meeting; and all the congregation drew near and stood before the LORD.", 11.29. "And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds,", 11.30. "and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon.", 11.37. "And if aught of their carcass fall upon any sowing seed which is to be sown, it is clean.", 11.44. "For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.", 11.45. "For I am the LORD that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. .", 11.46. "This is the law of the beast, and of the fowl, and of every living creature that moveth in the waters, and of every creature that swarmeth upon the earth;", 11.47. "to make a difference between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.", 16.33. "And he shall make atonement for the most holy place, and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly.", 18.5. "Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD.", 18.9. "The nakedness of thy sister, the daughter of thy father, or the daughter of thy mother, whether born at home, or born abroad, even their nakedness thou shalt not uncover. .", 18.16. "Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness.", 19.10. "And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God.", 19.18. "Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.", 19.25. "But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.", 19.36. "Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, who brought you out of the land of Egypt.", 20.14. "And if a man take with his wife also her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you.", 22.30. "On the same day it shall be eaten; ye shall leave none of it until the morning: I am the LORD.", 23.32. "It shall be unto you a sabbath of solemn rest, and ye shall afflict your souls; in the ninth day of the month at even, from even unto even, shall ye keep your sabbath.", 26.46. "These are the statutes and ordices and laws, which the LORD made between Him and the children of Israel in mount Sinai by the hand of Moses.", |
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12. Hebrew Bible, Isaiah, 40.22, 66.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •akiva, rabbi •aqiba (akiva), rabbi Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 73; Levine Allison and Crossan (2006), The Historical Jesus in Context, 247| 40.22. "הַיֹּשֵׁב עַל־חוּג הָאָרֶץ וְיֹשְׁבֶיהָ כַּחֲגָבִים הַנּוֹטֶה כַדֹּק שָׁמַיִם וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת׃", 66.23. "וְהָיָה מִדֵּי־חֹדֶשׁ בְּחָדְשׁוֹ וּמִדֵּי שַׁבָּת בְּשַׁבַּתּוֹ יָבוֹא כָל־בָּשָׂר לְהִשְׁתַּחֲוֺת לְפָנַי אָמַר יְהוָה׃", | 40.22. "It is He that sitteth above the circle of the earth, And the inhabitants thereof are as grasshoppers; That stretcheth out the heavens as a curtain, And spreadeth them out as a tent to dwell in;", 66.23. "And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before Me, Saith the LORD.", |
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13. Hebrew Bible, Habakkuk, 2.2, 3.15 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •rabbi akiva •akiva, rabbi, debates with pappias Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 182; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 75, 76| 2.2. "וַיַּעֲנֵנִי יְהוָה וַיֹּאמֶר כְּתוֹב חָזוֹן וּבָאֵר עַל־הַלֻּחוֹת לְמַעַן יָרוּץ קוֹרֵא בוֹ׃", 2.2. "וַיהוָה בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו כָּל־הָאָרֶץ׃", 3.15. "דָּרַכְתָּ בַיָּם סוּסֶיךָ חֹמֶר מַיִם רַבִּים׃", | 2.2. "And the LORD answered me, and said: ‘Write the vision, and make it plain upon tables, That a man may read it swiftly.", 3.15. "Thou hast trodden the sea with Thy horses, the foaming of mighty waters.", |
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14. Hebrew Bible, Amos, 8.11-8.12 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 226| 8.11. "הִנֵּה יָמִים בָּאִים נְאֻם אֲדֹנָי יְהוִה וְהִשְׁלַחְתִּי רָעָב בָּאָרֶץ לֹא־רָעָב לַלֶּחֶם וְלֹא־צָמָא לַמַּיִם כִּי אִם־לִשְׁמֹעַ אֵת דִּבְרֵי יְהוָה׃", 8.12. "וְנָעוּ מִיָּם עַד־יָם וּמִצָּפוֹן וְעַד־מִזְרָח יְשׁוֹטְטוּ לְבַקֵּשׁ אֶת־דְּבַר־יְהוָה וְלֹא יִמְצָאוּ׃", | 8.11. "Behold, the days come, saith the Lord GOD, That I will send a famine in the land, Not a famine of bread, nor a thirst for water, But of hearing the words of the LORD.", 8.12. "And they shall wander from sea to sea, And from the north even to the east; They shall run to and fro to seek the word of the LORD, And shall not find it.", |
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15. Hebrew Bible, 1 Samuel, 2.1, 12.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 187; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89| 2.1. "יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃", 2.1. "וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃", 12.3. "הִנְנִי עֲנוּ בִי נֶגֶד יְהוָה וְנֶגֶד מְשִׁיחוֹ אֶת־שׁוֹר מִי לָקַחְתִּי וַחֲמוֹר מִי לָקַחְתִּי וְאֶת־מִי עָשַׁקְתִּי אֶת־מִי רַצּוֹתִי וּמִיַּד־מִי לָקַחְתִּי כֹפֶר וְאַעְלִים עֵינַי בּוֹ וְאָשִׁיב לָכֶם׃", | 2.1. "And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation.", 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.", |
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16. Hebrew Bible, Judges, 5.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 359| 5.2. "מִן־שָׁמַיִם נִלְחָמוּ הַכּוֹכָבִים מִמְּסִלּוֹתָם נִלְחֲמוּ עִם־סִיסְרָא׃", 5.2. "בִּפְרֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל בְּהִתְנַדֵּב עָם בָּרֲכוּ יְהוָה׃", | 5.2. "In time of tumultuous strife in Yisra᾽el when the people willingly offered themselves; praise the Lord.", |
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| 17. Homer, Odyssey, 11 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 356 |
18. Hebrew Bible, 2 Kings, 16.3, 21.6, 22.8-22.20, 23.10 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •aqiba (akiva), rabbi •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 220; Levine Allison and Crossan (2006), The Historical Jesus in Context, 247| 16.3. "וַיֵּלֶךְ בְּדֶרֶךְ מַלְכֵי יִשְׂרָאֵל וְגַם אֶת־בְּנוֹ הֶעֱבִיר בָּאֵשׁ כְּתֹעֲבוֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ יְהוָה אֹתָם מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃", 21.6. "וְהֶעֱבִיר אֶת־בְּנוֹ בָּאֵשׁ וְעוֹנֵן וְנִחֵשׁ וְעָשָׂה אוֹב וְיִדְּעֹנִים הִרְבָּה לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיס׃", 22.8. "וַיֹּאמֶר חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל עַל־שָׁפָן הַסֹּפֵר סֵפֶר הַתּוֹרָה מָצָאתִי בְּבֵית יְהוָה וַיִּתֵּן חִלְקִיָּה אֶת־הַסֵּפֶר אֶל־שָׁפָן וַיִּקְרָאֵהוּ׃", 22.9. "וַיָּבֹא שָׁפָן הַסֹּפֵר אֶל־הַמֶּלֶךְ וַיָּשֶׁב אֶת־הַמֶּלֶךְ דָּבָר וַיֹּאמֶר הִתִּיכוּ עֲבָדֶיךָ אֶת־הַכֶּסֶף הַנִּמְצָא בַבַּיִת וַיִּתְּנֻהוּ עַל־יַד עֹשֵׂי הַמְּלָאכָה הַמֻּפְקָדִים בֵּית יְהוָה׃", 22.11. "וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֶת־דִּבְרֵי סֵפֶר הַתּוֹרָה וַיִּקְרַע אֶת־בְּגָדָיו׃", 22.12. "וַיְצַו הַמֶּלֶךְ אֶת־חִלְקִיָּה הַכֹּהֵן וְאֶת־אֲחִיקָם בֶּן־שָׁפָן וְאֶת־עַכְבּוֹר בֶּן־מִיכָיָה וְאֵת שָׁפָן הַסֹּפֵר וְאֵת עֲשָׂיָה עֶבֶד־הַמֶּלֶךְ לֵאמֹר׃", 22.13. "לְכוּ דִרְשׁוּ אֶת־יְהוָה בַּעֲדִי וּבְעַד־הָעָם וּבְעַד כָּל־יְהוּדָה עַל־דִּבְרֵי הַסֵּפֶר הַנִּמְצָא הַזֶּה כִּי־גְדוֹלָה חֲמַת יְהוָה אֲשֶׁר־הִיא נִצְּתָה בָנוּ עַל אֲשֶׁר לֹא־שָׁמְעוּ אֲבֹתֵינוּ עַל־דִּבְרֵי הַסֵּפֶר הַזֶּה לַעֲשׂוֹת כְּכָל־הַכָּתוּב עָלֵינוּ׃", 22.14. "וַיֵּלֶךְ חִלְקִיָּהוּ הַכֹּהֵן וַאֲחִיקָם וְעַכְבּוֹר וְשָׁפָן וַעֲשָׂיָה אֶל־חֻלְדָּה הַנְּבִיאָה אֵשֶׁת שַׁלֻּם בֶּן־תִּקְוָה בֶּן־חַרְחַס שֹׁמֵר הַבְּגָדִים וְהִיא יֹשֶׁבֶת בִּירוּשָׁלִַם בַּמִּשְׁנֶה וַיְדַבְּרוּ אֵלֶיהָ׃", 22.15. "וַתֹּאמֶר אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אִמְרוּ לָאִישׁ אֲשֶׁר־שָׁלַח אֶתְכֶם אֵלָי׃", 22.16. "כֹּה אָמַר יְהוָה הִנְנִי מֵבִיא רָעָה אֶל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו אֵת כָּל־דִּבְרֵי הַסֵּפֶר אֲשֶׁר קָרָא מֶלֶךְ יְהוּדָה׃", 22.17. "תַּחַת אֲשֶׁר עֲזָבוּנִי וַיְקַטְּרוּ לֵאלֹהִים אֲחֵרִים לְמַעַן הַכְעִיסֵנִי בְּכֹל מַעֲשֵׂה יְדֵיהֶם וְנִצְּתָה חֲמָתִי בַּמָּקוֹם הַזֶּה וְלֹא תִכְבֶּה׃", 22.18. "וְאֶל־מֶלֶךְ יְהוּדָה הַשֹּׁלֵחַ אֶתְכֶם לִדְרֹשׁ אֶת־יְהוָה כֹּה תֹאמְרוּ אֵלָיו כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַדְּבָרִים אֲשֶׁר שָׁמָעְתָּ׃", 22.19. "יַעַן רַךְ־לְבָבְךָ וַתִּכָּנַע מִפְּנֵי יְהוָה בְּשָׁמְעֲךָ אֲשֶׁר דִּבַּרְתִּי עַל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו לִהְיוֹת לְשַׁמָּה וְלִקְלָלָה וַתִּקְרַע אֶת־בְּגָדֶיךָ וַתִּבְכֶּה לְפָנָי וְגַם אָנֹכִי שָׁמַעְתִּי נְאֻם־יְהוָה׃", | 16.3. "But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the LORD cast out from before the children of Israel.", 21.6. "And he made his son to pass through the fire, and practised soothsaying, and used enchantments, and appointed them that divined by a ghost or a familiar spirit: he wrought much evil in the sight of the LORD, to provoke Him.", 22.8. "And Hilkiah the high priest said unto Shaphan the scribe: ‘I have found the book of the Law in the house of the LORD.’ And Hilkiah delivered the book to Shaphan, and he read it.", 22.9. "And Shaphan the scribe came to the king, and brought back word unto the king, and said: ‘Thy servants have poured out the money that was found in the house, and have delivered it into the hand of the workmen that have the oversight of the house of the LORD.’", 22.10. "And Shaphan the scribe told the king, saying: ‘Hilkiah the priest hath delivered me a book.’ And Shaphan read it before the king.", 22.11. "And it came to pass, when the king had heard the words of the book of the Law, that he rent his clothes.", 22.12. "And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Micaiah, and Shaphan the scribe, and Asaiah the king’s servant, saying:", 22.13. "’Go ye, inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found; for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us.’", 22.14. "So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe—now she dwelt in Jerusalem in the second quarter—and they spoke with her.", 22.15. "And she said unto them: ‘Thus saith the LORD, the God of Israel: Tell ye the man that sent you unto me:", 22.16. "Thus saith the LORD: Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read;", 22.17. "because they have forsaken Me, and have offered unto other gods, that they might provoke Me with all the work of their hands; therefore My wrath shall be kindled against this place, and it shall not be quenched.", 22.18. "But unto the king of Judah, who sent you to inquire of the LORD, thus shall ye say to him: Thus saith the LORD, the God of Israel: As touching the words which thou hast heard,", 22.19. "because thy heart was tender, and thou didst humble thyself before the LORD, when thou heardest what I spoke against this place, and against the inhabitants thereof, that they should become an astonishment and a curse, and hast rent thy clothes, and wept before Me, I also have heard thee, saith the LORD.", 22.20. "Therefore, behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil which I will bring upon this place.’ And they brought back word unto the king.", 23.10. "And he defiled Topheth, which is in the valley of the son of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.", |
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| 19. Aesop, Fables, 156 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •akiva, rabbi Found in books: Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 181 |
20. Hebrew Bible, Ezekiel, 18.2 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •akiva, rabbi Found in books: Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 184| 18.2. "הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת בֵּן לֹא־יִשָּׂא בַּעֲוֺן הָאָב וְאָב לֹא יִשָּׂא בַּעֲוֺן הַבֵּן צִדְקַת הַצַּדִּיק עָלָיו תִּהְיֶה וְרִשְׁעַת רשע [הָרָשָׁע] עָלָיו תִּהְיֶה׃", 18.2. "מַה־לָּכֶם אַתֶּם מֹשְׁלִים אֶת־הַמָּשָׁל הַזֶּה עַל־אַדְמַת יִשְׂרָאֵל לֵאמֹר אָבוֹת יֹאכְלוּ בֹסֶר וְשִׁנֵּי הַבָּנִים תִּקְהֶינָה׃", | 18.2. "’What mean ye, that ye use this proverb in the land of Israel, saying: The fathers have eaten sour grapes, And the children’s teeth are set on edge?", |
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21. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •akiva, rabbi, ribuy technique of Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 221| 40a. πτηνὸν καὶ ἀεροπόρον, τρίτη δὲ ἔνυδρον εἶδος, πεζὸν δὲ καὶ χερσαῖον τέταρτον. τοῦ μὲν οὖν θείου τὴν πλείστην ἰδέαν ἐκ πυρὸς ἀπηργάζετο, ὅπως ὅτι λαμπρότατον ἰδεῖν τε κάλλιστον εἴη, τῷ δὲ παντὶ προσεικάζων εὔκυκλον ἐποίει, τίθησίν τε εἰς τὴν τοῦ κρατίστου φρόνησιν ἐκείνῳ συνεπόμενον, νείμας περὶ πάντα κύκλῳ τὸν οὐρανόν, κόσμον ἀληθινὸν αὐτῷ πεποικιλμένον εἶναι καθʼ ὅλον. κινήσεις δὲ δύο προσῆψεν ἑκάστῳ, τὴν μὲν ἐν ταὐτῷ κατὰ ταὐτά, περὶ τῶν αὐτῶν ἀεὶ | 40a. another the winged kind which traverses the air; thirdly, the class which inhabits the waters; and fourthly, that which goes on foot on dry land. The form of the divine class He wrought for the most part out of fire, that this kind might be as bright as possible to behold and as fair; and likening it to the All He made it truly spherical; and He placed it in the intelligence of the Supreme to follow therewith, distributing it round about over all the Heaven, to be unto it a veritable adornment cunningly traced over the whole. And each member of this class He endowed with two motions, whereof the one is uniform motion in the same spot, whereby it conceives always identical thoughts about the same objects, |
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| 22. Plato, Epinomis, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •akiva, rabbi, ribuy technique of Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 221 |
23. Hebrew Bible, Zechariah, 13.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •aqiba (akiva), rabbi •akiva, rabbi Found in books: Levine Allison and Crossan (2006), The Historical Jesus in Context, 71; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 130| 13.6. "וְאָמַר אֵלָיו מָה הַמַּכּוֹת הָאֵלֶּה בֵּין יָדֶיךָ וְאָמַר אֲשֶׁר הֻכֵּיתִי בֵּית מְאַהֲבָי׃", | 13.6. "And one shall say unto him: ‘What are these wounds between thy hands?’ Then he shall answer: ‘Those with which I was wounded in the house of my friends.’", |
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24. Hebrew Bible, Ecclesiastes, 12.11 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •akiva, rabbi, ribuy technique of Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 221| 12.11. "דִּבְרֵי חֲכָמִים כַּדָּרְבֹנוֹת וּכְמַשְׂמְרוֹת נְטוּעִים בַּעֲלֵי אֲסֻפּוֹת נִתְּנוּ מֵרֹעֶה אֶחָד׃", | 12.11. "The words of the wise are as goads, and as nails well fastened are those that are composed in collections; they are given from one shepherd.", |
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25. Hebrew Bible, 2 Chronicles, 34.14-34.28 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 220| 34.14. "וּבְהוֹצִיאָם אֶת־הַכֶּסֶף הַמּוּבָא בֵּית יְהוָה מָצָא חִלְקִיָּהוּ הַכֹּהֵן אֶת־סֵפֶר תּוֹרַת־יְהוָה בְּיַד־מֹשֶׁה׃", 34.15. "וַיַּעַן חִלְקִיָּהוּ וַיֹּאמֶר אֶל־שָׁפָן הַסּוֹפֵר סֵפֶר הַתּוֹרָה מָצָאתִי בְּבֵית יְהוָה וַיִּתֵּן חִלְקִיָּהוּ אֶת־הַסֵּפֶר אֶל־שָׁפָן׃", 34.16. "וַיָּבֵא שָׁפָן אֶת־הַסֵּפֶר אֶל־הַמֶּלֶךְ וַיָּשֶׁב עוֹד אֶת־הַמֶּלֶךְ דָּבָר לֵאמֹר כֹּל אֲשֶׁר־נִתַּן בְּיַד־עֲבָדֶיךָ הֵם עֹשִׂים׃", 34.17. "וַיַּתִּיכוּ אֶת־הַכֶּסֶף הַנִּמְצָא בְּבֵית־יְהוָה וַיִּתְּנוּהוּ עַל־יַד הַמֻּפְקָדִים וְעַל־יַד עוֹשֵׂי הַמְּלָאכָה׃", 34.18. "וַיַּגֵּד שָׁפָן הַסּוֹפֵר לַמֶּלֶךְ לֵאמֹר סֵפֶר נָתַן לִי חִלְקִיָּהוּ הַכֹּהֵן וַיִּקְרָא־בוֹ שָׁפָן לִפְנֵי הַמֶּלֶךְ׃", 34.19. "וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֵת דִּבְרֵי הַתּוֹרָה וַיִּקְרַע אֶת־בְּגָדָיו׃", 34.21. "לְכוּ דִרְשׁוּ אֶת־יְהוָה בַּעֲדִי וּבְעַד הַנִּשְׁאָר בְּיִשְׂרָאֵל וּבִיהוּדָה עַל־דִּבְרֵי הַסֵּפֶר אֲשֶׁר נִמְצָא כִּי־גְדוֹלָה חֲמַת־יְהוָה אֲשֶׁר נִתְּכָה בָנוּ עַל אֲשֶׁר לֹא־שָׁמְרוּ אֲבוֹתֵינוּ אֶת־דְּבַר יְהוָה לַעֲשׂוֹת כְּכָל־הַכָּתוּב עַל־הַסֵּפֶר הַזֶּה׃", 34.22. "וַיֵּלֶךְ חִלְקִיָּהוּ וַאֲשֶׁר הַמֶּלֶךְ אֶל־חֻלְדָּה הַנְּבִיאָה אֵשֶׁת שַׁלֻּם בֶּן־תוקהת [תָּקְהַת] בֶּן־חַסְרָה שׁוֹמֵר הַבְּגָדִים וְהִיא יוֹשֶׁבֶת בִּירוּשָׁלִַם בַּמִּשְׁנֶה וַיְדַבְּרוּ אֵלֶיהָ כָּזֹאת׃", 34.23. "וַתֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אִמְרוּ לָאִישׁ אֲשֶׁר־שָׁלַח אֶתְכֶם אֵלָי׃", 34.24. "כֹּה אָמַר יְהוָה הִנְנִי מֵבִיא רָעָה עַל־הַמָּקוֹם הַזֶּה וְעַל־יוֹשְׁבָיו אֵת כָּל־הָאָלוֹת הַכְּתוּבוֹת עַל־הַסֵּפֶר אֲשֶׁר קָרְאוּ לִפְנֵי מֶלֶךְ יְהוּדָה׃", 34.25. "תַּחַת אֲשֶׁר עֲזָבוּנִי ויקטירו [וַיְקַטְּרוּ] לֵאלֹהִים אֲחֵרִים לְמַעַן הַכְעִיסֵנִי בְּכֹל מַעֲשֵׂי יְדֵיהֶם וְתִתַּךְ חֲמָתִי בַּמָּקוֹם הַזֶּה וְלֹא תִכְבֶּה׃", 34.26. "וְאֶל־מֶלֶךְ יְהוּדָה הַשֹּׁלֵחַ אֶתְכֶם לִדְרוֹשׁ בַּיהוָה כֹּה תֹאמְרוּ אֵלָיו כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַדְּבָרִים אֲשֶׁר שָׁמָעְתָּ׃", 34.27. "יַעַן רַךְ־לְבָבְךָ וַתִּכָּנַע מִלִּפְנֵי אֱלֹהִים בְּשָׁמְעֲךָ אֶת־דְּבָרָיו עַל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו וַתִּכָּנַע לְפָנַי וַתִּקְרַע אֶת־בְּגָדֶיךָ וַתֵּבְךְּ לְפָנָי וְגַם־אֲנִי שָׁמַעְתִּי נְאֻם־יְהוָה׃", 34.28. "הִנְנִי אֹסִפְךָ אֶל־אֲבֹתֶיךָ וְנֶאֱסַפְתָּ אֶל־קִבְרֹתֶיךָ בְּשָׁלוֹם וְלֹא־תִרְאֶינָה עֵינֶיךָ בְּכֹל הָרָעָה אֲשֶׁר אֲנִי מֵבִיא עַל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו וַיָּשִׁיבוּ אֶת־הַמֶּלֶךְ דָּבָר׃", | 34.14. "And when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found the book of the Law of the LORD given by Moses.", 34.15. "and Hilkiah answered and said to Shaphan the scribe: ‘I have found the book of the Law in the house of the LORD.’ And Hilkiah delivered the book to Shaphan.", 34.16. "And Shaphan carried the book to the king, and moreover brought back word unto the king, saying: ‘All that was committed to thy servants, they do it.", 34.17. "And they have poured out the money that was found in the house of the LORD, and have delivered it into the hand of the overseers, and into the hand of the workmen.’", 34.18. "And Shaphan the scribe told the king, saying: ‘Hilkiah the priest hath delivered me a book.’ And Shaphan read therein before the king.", 34.19. "And it came to pass, when the king had heard the words of the Law, that he rent his clothes.", 34.20. "And the king commanded Hilkiah, and Ahikam the son of Shaphan, and Abdon the son of Micah, and Shaphan the scribe, and Asaiah the king’s servant, saying:", 34.21. "’Go ye, inquire of the LORD for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found; for great is the wrath of the LORD that is poured out upon us, because our fathers have not kept the word of the LORD, to do according unto all that is written in this book.’", 34.22. "So Hilkiah, and they whom the king [had commanded], went to Huldah the prophetess, the wife of Shallum the son of Tokhath, the son of Hasrah, keeper of the wardrobe—now she dwelt in Jerusalem in the second quarter—and they spoke to her to that effect.", 34.23. "And she said unto them: ‘Thus saith the LORD, the God of Israel: Tell ye the man that sent you unto me:", 34.24. "Thus saith the LORD: Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the curses that are written in the book which they have read before the king of Judah;", 34.25. "because they have forsaken Me, and have offered unto other gods, that they might provoke Me with all the works of their hands; therefore is My wrath poured out upon this place, and it shall not be quenched.", 34.26. "But unto the king of Judah, who sent you to inquire of the LORD, thus shall ye say to him: Thus saith the LORD, the God of Israel: As touching the words which thou hast heard,", 34.27. "because thy heart was tender, and thou didst humble thyself before God, when thou heardest His words against this place, and against the inhabitants thereof, and hast humbled thyself before Me, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the LORD.", 34.28. "Behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this place, and upon the inhabitants thereof.’ And they brought back word unto the king.", |
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| 26. Aristotle, History of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •akiva, rabbi, ribuy technique of Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 75 |
| 27. Septuagint, Wisdom of Solomon, 27.1, 46.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •akiva, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89 |
28. Anon., Jubilees, 7.14, 17.24 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •akiva, rabbi Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 290, 291 | 7.14. And he blessed Shem, and said: "Blessed be the Lord God of Shem, and Canaan shall be his servant. 17.24. and with circumcision, and had tried him through Ishmael and Hagar, his maid-servant, when he sent them away. br And in everything wherein He had tried him, he was found faithful, |
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| 29. Dead Sea Scrolls, Pesher On Habakkuk, 7.1-7.5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rabbi akiva Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 182 |
| 30. Dead Sea Scrolls, Ben Sira, 3.21-3.22 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rabbi akiva Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 170 |
| 31. Dead Sea Scrolls, Community Rule, 2.11-2.22 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rabbi akiva Found in books: Schiffman (1983), Testimony and the Penal Code, 206 |
| 32. Dead Sea Scrolls, Rule of The Community, 2.11-2.22 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rabbi akiva Found in books: Schiffman (1983), Testimony and the Penal Code, 206 |
| 33. Dead Sea Scrolls, Rule of The Community, 2.11-2.22 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •rabbi akiva Found in books: Schiffman (1983), Testimony and the Penal Code, 206 |
| 34. Dead Sea Scrolls, Temple Scroll, 66.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 137 |
35. Septuagint, Ecclesiasticus (Siracides), 3.21-3.22, 27.1, 46.19 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •rabbi akiva •akiva, rabbi Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 170; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89 | 3.21. Seek not what is too difficult for you,nor investigate what is beyond your power. 3.22. Reflect upon what has been assigned to you,for you do not need what is hidden. 27.1. Many have committed sin for a trifle,and whoever seeks to get rich will avert his eyes. 27.1. A lion lies in wait for prey;so does sin for the workers of iniquity. 46.19. Before the time of his eternal sleep,Samuel called men to witness before the Lord and his anointed:"I have not taken any ones property,not so much as a pair of shoes." And no man accused him. |
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36. Hebrew Bible, Daniel, 3.17-3.18 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 293, 296| 3.17. "הֵן אִיתַי אֱלָהַנָא דִּי־אֲנַחְנָא פָלְחִין יָכִל לְשֵׁיזָבוּתַנָא מִן־אַתּוּן נוּרָא יָקִדְתָּא וּמִן־יְדָךְ מַלְכָּא יְשֵׁיזִב׃", 3.18. "וְהֵן לָא יְדִיעַ לֶהֱוֵא־לָךְ מַלְכָּא דִּי לאלהיך [לֵאלָהָךְ] לָא־איתינא [אִיתַנָא] פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא נִסְגֻּד׃", | 3.17. "If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king.", 3.18. "But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’", |
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37. Ovid, Metamorphoses, 8.611-8.737 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •akiva, great rabbi whose faith remained intact after entering pardes Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 23| 8.611. Amnis ab his tacuit. Factum mirabile cunctos 8.612. moverat: inridet credentes, utque deorum 8.613. spretor erat mentisque ferox, Ixione natus 8.614. “ficta refers nimiumque putas Acheloe potentes 8.615. esse deos” dixit, “si dant adimuntque figuras.” 8.616. Obstipuere omnes nec talia dicta probarunt, 8.617. ante omnesque Lelex, animo maturus et aevo, 8.618. sic ait: “Inmensa est finemque potentia caeli 8.619. non habet, et quidquid superi voluere, peractum est. 8.620. Quoque minus dubites, tiliae contermina quercus 8.621. collibus est Phrygiis modico circumdata muro. 8.622. Ipse locum vidi; nam me Pelopeia Pittheus 8.623. misit in arva, suo quondam regnata parenti. 8.624. Haud procul hinc stagnum est, tellus habitabilis olim, 8.625. nunc celebres mergis fulicisque palustribus undae. 8.626. Iuppiter huc specie mortali cumque parente 8.627. venit Atlantiades positis caducifer alis. 8.628. Mille domos adiere locum requiemque petentes, 8.629. mille domos clausere serae. Tamen una recepit, 8.630. parva quidem, stipulis et canna tecta palustri; 8.631. sed pia Baucis anus parilique aetate Philemon 8.632. illa sunt annis iuncti iuvenalibus, illa 8.633. consenuere casa paupertatemque fatendo 8.634. effecere levem nec iniqua mente ferendo. 8.635. Nec refert, dominos illic famulosne requiras: 8.636. tota domus duo sunt, idem parentque iubentque. 8.637. Ergo ubi caelicolae parvos tetigere penates 8.638. submissoque humiles intrarunt vertice postes, 8.639. membra senex posito iussit relevare sedili, 8.640. quo superiniecit textum rude sedula Baucis. 8.641. Inque foco tepidum cinerem dimovit et ignes 8.642. suscitat hesternos foliisque et cortice sicco 8.643. nutrit et ad flammas anima producit anili. 8.644. Multifidasque faces ramaliaque arida tecto 8.645. detulit et minuit parvoque admovit aeno. 8.646. Quodque suus coniunx riguo conlegerat horto, 8.647. truncat holus foliis; furca levat illa bicorni 8.648. sordida terga suis nigro pendentia tigno 8.649. servatoque diu resecat de tergore partem 8.650. exiguam sectamque domat ferventibus undis. 8.651. Interea medias fallunt sermonibus horas Pro v. 655 in multis libris leguntur hi versus: sentirique moram prohibent. Erat alveus illic fagineus, dura clavo suspensus ab ansa. Is tepidis inpletur aquis artusque fovendos accipit. In medio torus est de mollibus ulvis, impositus lecto sq. 8.655. concutiuntque torum de molli fluminis ulva 8.656. impositum lecto sponda pedibusque salignis. 8.657. Vestibus hunc velant, quas non nisi tempore festo 8.658. sternere consuerant: sed et haec vilisque vetusque 8.659. vestis erat, lecto non indigda saligno. 8.660. Accubuere dei. Mensam succincta tremensque 8.661. ponit anus, mensae sed erat pes tertius impar. 8.662. Testa parem fecit. Quae postquam subdita clivum 8.663. sustulit, aequatam mentae tersere virentes. 8.664. Ponitur hic bicolor sincerae baca Minervae 8.665. conditaque in liquida corna autumnalia faece 8.666. intibaque et radix et lactis massa coacti 8.667. ovaque non acri leviter versata favilla, 8.668. omnia fictilibus. Post haec caelatus eodem 8.669. sistitur argento crater fabricataque fago 8.670. pocula, qua cava sunt, flaventibus inlita ceris. 8.671. Parva mora est, epulasque foci misere calentes, 8.672. nec longae rursus referuntur vina senectae 8.673. dantque locum mensis paulum seducta secundis. 8.674. Hic nux, hic mixta est rugosis carica palmis 8.675. prunaque et in patulis redolentia mala canistris 8.676. et de purpureis conlectae vitibus uvae. 8.677. Candidus in medio favus est. Super omnia vultus 8.678. accessere boni nec iners pauperque voluntas. 8.679. Interea totiens haustum cratera repleri 8.680. sponte sua per seque vident succrescere vina: 8.681. attoniti novitate pavent manibusque supinis 8.682. concipiunt Baucisque preces timidusque Philemon 8.683. et veniam dapibus nullisque paratibus orant. 8.684. Unicus anser erat, minimae custodia villae: 8.685. quem dis hospitibus domini mactare parabant. 8.686. Ille celer penna tardos aetate fatigat 8.687. eluditque diu tandemque est visus ad ipsos 8.688. confugisse deos. Superi vetuere necari 8.689. “di” que “sumus, meritasque luet vicinia poenas 8.690. impia” dixerunt; “vobis inmunibus huius 8.691. esse mali dabitur. Modo vestra relinquite tecta 8.692. ac nostros comitate gradus et in ardua montis 8.693. ite simul.” Parent ambo baculisque levati 8.694. nituntur longo vestigia ponere clivo. 8.695. Tantum aberant summo, quantum semel ire sagitta 8.696. missa potest: flexere oculos et mersa palude 8.697. cetera prospiciunt, tantum sua tecta manere. 8.698. Dumque ea mirantur, dum deflent fata suorum, 8.699. illa vetus, dominis etiam casa parva duobus 8.700. vertitur in templum: furcas subiere columnae, 8.701. stramina flavescunt, aurataque tecta videntur 8.702. caelataeque fores adopertaque marmore tellus. 8.703. Talia tum placido Saturnius edidit ore: 8.704. “Dicite, iuste senex et femina coniuge iusto 8.705. digna, quid optetis.” Cum Baucide pauca locutus 8.706. iudicium superis aperit commune Philemon: 8.707. “Esse sacerdotes delubraque vestra tueri 8.708. poscimus; et quoniam concordes egimus annos, 8.709. auferat hora duos eadem, ne coniugis umquam 8.710. busta meae videam neu sim tumulandus ab illa.” 8.711. Vota fides sequitur. Templi tutela fuere, 8.712. donec vita data est. Annis aevoque soluti 8.713. ante gradus sacros cum starent forte locique 8.714. narrarent casus, frondere Philemona Baucis, 8.715. Baucida conspexit senior frondere Philemon 8.716. Iamque super geminos crescente cacumine vultus 8.717. mutua, dum licuit reddebant dicta “vale” que 8.718. “o coniunx” dixere simul, simul abdita texit 8.719. ora frutex. Ostendit adhuc Thyneius illic 8.720. incola de gemino vicinos corpore truncos. 8.721. Haec mihi non vani (neque erat cur fallere vellent) 8.722. narravere senes: equidem pendentia vidi 8.723. serta super ramos, ponensque recentia dixi 8.724. “cura deum di sint, et qui coluere colantur.”” 8.725. Desierat cunctosque et res et moverat auctor, 8.726. Thesea praecipue. Quem facta audire volentem 8.727. mira deum, innixus cubito Calydonius amnis 8.728. talibus adloquitur: “Sunt, o fortissime, quorum 8.729. forma semel mota est et in hoc renovamine mansit, 8.730. sunt, quibus in plures ius est transire figuras, 8.731. ut tibi, complexi terram maris incola, Proteu. 8.732. Nam modo te iuvenem, modo te videre leonem; 8.733. nunc violentus aper, nunc, quem tetigisse timerent, 8.734. anguis eras, modo te faciebant cornua taurum. 8.735. Saepe lapis poteras, arbor quoque saepe videri; 8.736. interdum, faciem liquidarum imitatus aquarum, 8.737. flumen eras, interdum undis contrarius ignis. | |
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38. Philo of Alexandria, On The Creation of The World, 29, 36-37 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 63 | 37. Immediately afterwards he, with great propriety and entire correctness, called it the heaven, either because it was already the Boundary of everything, or because it was the first of all visible things which was created; and after its second rising he called the time day, referring the entire space and measure of a day to the heaven, on account of its dignity and honour among the things perceptible to the external senses. XI. |
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39. Philo of Alexandria, On Giants, 7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •akiva, rabbi, ribuy technique of Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 76, 78 | 7. And let no one suppose, that what is here stated is a fable, for it is necessarily true that the universe must be filled with living things in all its parts, since every one of its primary and elementary portions contains its appropriate animals and such as are consistent with its nature; --the earth containing terrestrial animals, the sea and the rivers containing aquatic animals, and the fire such as are born in the fire (but it is said, that such as these last are found chiefly in Macedonia), and the heaven containing the stars: |
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40. Mishnah, Sukkah, 3.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 69| 3.4. "רַבִּי יִשְׁמָעֵאל אוֹמֵר, שְׁלשָׁה הֲדַסִּים וּשְׁתֵּי עֲרָבוֹת, לוּלָב אֶחָד וְאֶתְרוֹג אֶחָד, אֲפִלּוּ שְׁנַיִם קְטוּמִים וְאֶחָד אֵינוֹ קָטוּם. רַבִּי טַרְפוֹן אוֹמֵר, אֲפִלּוּ שְׁלָשְׁתָּן קְטוּמִים. רַבִּי עֲקִיבָא אוֹמֵר, כְּשֵׁם שֶׁלּוּלָב אֶחָד וְאֶתְרוֹג אֶחָד, כָּךְ הֲדַס אֶחָד וַעֲרָבָה אֶחָת: \n", | 3.4. "Rabbi Ishmael says: three hadasim, two aravot, one lulav and one etrog, even if two [of the hadasim] have their tips broken off and [only] one is whole. Rabbi Tarfon says: even if all three have their tips broken off. Rabbi Akiva says: just as there is one lulav and one etrog, so too only one hadas and one aravah.", |
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41. Mishnah, Taanit, 2.4-2.5, 3.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 27, 142; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 290| 2.4. "עַל הָרִאשׁוֹנָה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' גּוֹאֵל יִשְׂרָאֵל. עַל הַשְּׁנִיָּה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' זוֹכֵר הַנִּשְׁכָּחוֹת. עַל הַשְּׁלִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יְהוֹשֻׁעַ בַּגִּלְגָּל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּרוּעָה. עַל הָרְבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת שְׁמוּאֵל בַּמִּצְפָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ צְעָקָה. עַל הַחֲמִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֵלִיָּהוּ בְּהַר הַכַּרְמֶל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה. עַל הַשִּׁשִּׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יוֹנָה מִמְּעֵי הַדָּגָה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הָעוֹנֶה בְּעֵת צָרָה. עַל הַשְּׁבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת דָּוִד וְאֶת שְׁלֹמֹה בְנוֹ בִּירוּשָׁלַיִם, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה' הַמְרַחֵם עַל הָאָרֶץ:" 2.5. "מַעֲשֶׂה בִימֵי רַבִּי חֲלַפְתָּא וְרַבִּי חֲנַנְיָה בֶן תְּרַדְיוֹן, שֶׁעָבַר אֶחָד לִפְנֵי הַתֵּבָה וְגָמַר אֶת הַבְּרָכָה כֻלָּהּ, וְלֹא עָנוּ אַחֲרָיו אָמֵן. תִּקְעוּ הַכֹּהֲנִים תְּקָעוּ. מִי שֶׁעָנָה אֶת אַבְרָהָם אָבִינוּ בְּהַר הַמּוֹרִיָּה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. הָרִיעוּ בְּנֵי אַהֲרֹן הָרִיעוּ. מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. וּכְשֶׁבָּא דָבָר אֵצֶל חֲכָמִים, אָמְרוּ, לֹא הָיִינוּ נוֹהֲגִין כֵּן אֶלָּא בְשַׁעַר מִזְרָח וּבְהַר הַבָּיִת:", 3.9. "הָיוּ מִתְעַנִּין וְיָרְדוּ לָהֶם גְּשָׁמִים קֹדֶם הָנֵץ הַחַמָּה, לֹא יַשְׁלִימוּ. לְאַחַר הָנֵץ הַחַמָּה, יַשְׁלִימוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, קֹדֶם חֲצוֹת לֹא יַשְׁלִימוּ, לְאַחַר חֲצוֹת יַשְׁלִימוּ. מַעֲשֶׂה שֶׁגָּזְרוּ תַעֲנִית בְּלוֹד, וְיָרְדוּ לָהֶם גְּשָׁמִים קֹדֶם חֲצוֹת. אָמַר לָהֶם רַבִּי טַרְפוֹן, צְאוּ וְאִכְלוּ וּשְׁתוּ וַעֲשׂוּ יוֹם טוֹב. וְיָצְאוּ וְאָכְלוּ וְשָׁתוּ וְעָשׂוּ יוֹם טוֹב, וּבָאוּ בֵּין הָעַרְבַּיִם וְקָרְאוּ הַלֵּל הַגָּדוֹל: \n", | 2.4. "For the first he says: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who redeems Israel. For the second he says: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who remembers all forgotten things. For the third he says: He who answered Joshua in Gilgal, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears a blast. For the fourth he says: He who answered Shmuel in Mitzpah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who listens to cries. For the fifth he says: He who answered Elijah on Mt. Carmel, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears prayer. For the sixth he says: He who answered Jonah in the belly of the fish, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who answers in time of trouble. For the seventh he says: He who answered David and Shlomo his son in Jerusalem, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord Who has mercy upon the land." 2.5. "It happened in the days of Rabbi Halafta and Rabbi Hanina ben Tradyon that a man passed before the ark [as shaliah tzibbur] and completed the entire benediction and they did not respond, “amen.” [The hazzan called out]: Sound a tekiah, priests, sound a tekiah. [The shaliah tzibbur continued]: He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Then [the hazzan called out]: Sound a teru'ah, sons of Aaron, sound a teru'ah. [The shaliah tzibbur continued]: He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. And when the matter came up before the sages, they said: they only practiced in this way at the eastern gates on the Temple Mount.", 3.9. "If while they are fasting rain falls: If before sunrise they do not complete the fast, If after sunrise, they do complete the fast. Rabbi Eliezer says: if before noon they do not complete the fast, if after noon they do complete it. It happened that the rabbis decreed a fast in Lod and rain fell before noon. Rabbi Tarfon said to them: go, eat and drink and make a holiday. They went and ate and drank and observed the day as a holiday and at evening time they came and recited the Hallel Hagadol.", |
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42. New Testament, Matthew, 1.19, 6.14, 21.33, 22.35-22.40 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aqiba (akiva), rabbi •akiva, rabbi •akiva (rabbi) Found in books: Levine Allison and Crossan (2006), The Historical Jesus in Context, 247, 317; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 238; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 127| 1.19. Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν. 6.14. Ἐὰν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος· 21.33. Ἄλλην παραβολὴν ἀκούσατε. Ἄνθρωπος ἦν οἰκοδεσπότης ὅστις ἐφύτευσεν ἀμπελῶνα καὶ φραγμὸν αὐτῷ περιέθηκεν καὶ ὤρυξεν ἐν αὐτῷ ληνὸν καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. 22.35. καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν νομικὸς πειράζων αὐτόν 22.36. Διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ; 22.37. ὁ δὲ ἔφη αὐτῷ Ἀγαπήσεις Κύριον τὸν θεόν σου ἐν ὅλῃ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου· 22.38. αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή. 22.39. δευτέρα ὁμοία αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 22.40. ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται. | 1.19. Joseph, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly. 6.14. "For if you forgive men their trespasses, your heavenly Father will also forgive you. 21.33. "Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a winepress in it, built a tower, leased it out to farmers, and went into another country. 22.35. One of them, a lawyer, asked him a question, testing him. 22.36. "Teacher, which is the greatest commandment in the law?" 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 22.38. This is the first and great commandment. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.40. The whole law and the prophets depend on these two commandments." |
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43. New Testament, Mark, 7.11-7.13, 12.1-12.12, 12.28-12.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aqiba (akiva), rabbi •akiva (rabbi) Found in books: Levine Allison and Crossan (2006), The Historical Jesus in Context, 247, 294; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 127| 7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. 12.1. Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν Ἀμπελῶνα ἄνθρωπος ἐφύτευσεν, καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. 12.2. καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῷ καιρῷ δοῦλον, ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος· 12.3. καὶ λαβόντες αὐτὸν ἔδειραν καὶ ἀπέστειλαν κενόν. 12.4. καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον· κἀκεῖνον ἐκεφαλίωσαν καὶ ἠτίμασαν. 12.5. καὶ ἄλλον ἀπέστειλεν· κἀκεῖνον ἀπέκτειναν, καὶ πολλοὺς ἄλλους, οὓς μὲν δέροντες οὓς δὲ ἀποκτέννυντες. 12.6. ἔτι ἕνα εἶχεν, υἱὸν ἀγαπητόν· ἀπέστειλεν αὐτὸν ἔσχατον πρὸς αὐτοὺς λέγων ὅτι Ἐντραπήσονται τὸν υἱόν μου. 12.7. ἐκεῖνοι δὲ οἱ γεωργοὶ πρὸς ἑαυτοὺς εἶπαν ὅτι Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία. 12.8. καὶ λαβόντες ἀπέκτειναν αὐτόν, καὶ ἐξέβαλον αὐτὸν ἔξω τοῦ ἀμπελῶνος. 12.9. τί ποιήσει ὁ κύριος τοῦ ἀμπελῶνος; ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργούς, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. 12.10. Οὐδὲ τὴν γραφὴν ταύτην ἀνέγνωτε Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας· 12.11. παρὰ Κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν; 12.12. Καὶ ἐζήτουν αὐτὸν κρατῆσαι, καὶ ἐφοβήθησαν τὸν ὄχλον, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν. καὶ ἀφέντες αὐτὸν ἀπῆλθαν. 12.28. Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συνζητούντων, εἰδὼς ὅτι καλῶς ἀπεκρίθη αὐτοῖς, ἐπηρώτησεν αὐτόν Ποία ἐστὶν ἐντολὴ πρώτη πάντων; 12.29. ἀπεκρίθη ὁ Ἰησοῦς ὅτι Πρώτη ἐστίν Ἄκουε, Ἰσραήλ, Κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστίν, 12.30. καὶ ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ ὅλης τῆς ἰσχύος σου. 12.31. δευτέρα αὕτη Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν. 12.32. Εἶπεν αὐτῷ ὁ γραμματεύς Καλῶς, διδάσκαλε, ἐπʼ ἀληθείας εἶπες ὅτι εἷς ἐστὶν καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ· 12.33. καὶ τὸ ἀγαπᾷν αὐτὸν ἐξ ὅλης καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς ἰσχύος καὶ τὸ ἀγαπᾷν τὸν πλησίον ὡς ἑαυτὸν περισσότερόν ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν. 12.34. καὶ ὁ Ἰησοῦς ἰδὼν αὐτὸν ὅτι νουνεχῶς ἀπεκρίθη εἶπεν αὐτῷ Οὐ μακρὰν [εἶ] ἀπὸ τῆς βασιλείας τοῦ θεοῦ. Καὶ οὐδεὶς οὐκέτι ἐτόλμα αὐτὸν ἐπερωτῆσαι. | 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother, 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this." 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'?" 12.12. They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all?" 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these." 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he, 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices." 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that. |
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| 44. New Testament, 2 Corinthians, 3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbi akiva •rabbi akiva, school of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 164, 169, 170 |
45. New Testament, Luke, 10.25-10.28, 20.9-20.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •akiva (rabbi) •aqiba (akiva), rabbi Found in books: Levine Allison and Crossan (2006), The Historical Jesus in Context, 247; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 127| 10.25. Καὶ ἰδοὺ νομικός τις ἀνέστη ἐκπειράζων αὐτὸν λέγων Διδάσκαλε, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; 10.26. ὁ δὲ εἶπεν πρὸς αὐτόν Ἐν τῷ νόμῳ τί γέγραπται; πῶς ἀναγινώσκεις; 10.27. ὁ δὲ ἀποκριθεὶς εἶπεν Ἀγαπήσεις Κύριον τὸν θεόν σου ἐξ ὅλης καρδίας σου καὶ ἐν ὅλη τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ ἰσχύι σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου, καὶ τὸν πλησίον σου ὡς σεαυτόν. 10.28. εἶπεν δὲ αὐτῷ Ὀρθῶς ἀπεκρίθης· τοῦτο ποίει καὶ ζήσῃ. 20.9. Ἤρξατο δὲ πρὸς τὸν λαὸν λέγειν τὴν παραβαλὴν ταύτην Ἄνθρωπος ἐφύτευσεν ἀμπελῶνα, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν χρόνους ἱκανούς. 20.10. καὶ καιρῷ ἀπέστειλεν πρὸς τοὺς γεωργοὺς δοῦλον, ἵνα ἀπὸ τοῦ καρποῦ τοῦ ἀμπελῶνος δώσουσιν αὐτῷ· οἱ δὲ γεωργοὶ ἐξαπέστειλαν αὐτὸν δείραντες κενόν. 20.11. καὶ προσέθετο ἕτερον πέμψαι δοῦλον· οἱ δὲ κἀκεῖνον δείραντες καὶ ἀτιμάσαντες ἐξαπέστειλαν κενόν. 20.12. καὶ προσέθετο τρίτον πέμψαι· οἱ δὲ καὶ τοῦτον τραυματίσαντες ἐξέβαλον. 20.13. εἶπεν δὲ ὁ κύριος τοῦ ἀμπελῶνος Τί ποιήσω; πέμψω τὸν υἱόν μου τὸν ἀγαπητόν· ἴσως τοῦτον ἐντραπήσονται. 20.14. ἰδόντες δὲ αὐτὸν οἱ γεωργοὶ διελογίζοντο πρὸς ἀλλήλους λέγοντες Οὗτός ἐστιν ὁ κληρονόμος· ἀποκτείνωμεν αὐτόν, ἵνα ἡμῶν γένηται ἡ κληρονομία· 20.15. καὶ ἐκβαλόντες αὐτὸν ἔξω τοῦ ἀμπελῶνος ἀπέκτειναν. τί οὖν ποιήσει αὐτοῖς ὁ κύριος τοῦ ἀμπελῶνος; 20.16. ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργοὺς τούτους, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. ἀκούσαντες δὲ εἶπαν Μὴ γένοιτο. 20.17. ὁ δὲ ἐμβλέψας αὐτοῖς εἶπεν Τί οὖν ἐστὶν τὸ γεγραμμένον τοῦτο Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας; 20.18. πᾶς ὁ πεσὼν ἐπʼ ἐκεῖνον τὸν λίθον συνθλασθήσεται· ἐφʼ ὃν δʼ ἂν πέσῃ, λικμήσει αὐτόν. 20.19. Καὶ ἐζήτησαν οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς ἐπιβαλεῖν ἐπʼ αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν τὸν λαόν, ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς εἶπεν τὴν παραβολὴν ταύτην. | 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?" 10.26. He said to him, "What is written in the law? How do you read it?" 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself." 10.28. He said to him, "You have answered correctly. Do this, and you will live." 20.9. He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 20.10. At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and sent him away empty. 20.11. He sent yet another servant, and they also beat him, and treated him shamefully, and sent him away empty. 20.12. He sent yet a third, and they also wounded him, and threw him out. 20.13. The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' 20.14. "But when the farmers saw him, they reasoned among themselves, saying, 'This is the heir. Come, let's kill him, that the inheritance may be ours.' 20.15. They threw him out of the vineyard, and killed him. What therefore will the lord of the vineyard do to them? 20.16. He will come and destroy these farmers, and will give the vineyard to others."When they heard it, they said, "May it never be!" 20.17. But he looked at them, and said, "Then what is this that is written, 'The stone which the builders rejected, The same was made the chief cornerstone?' 20.18. "Everyone who falls on that stone will be broken to pieces, But it will crush whomever it falls on to dust." 20.19. The chief priests and the scribes sought to lay hands on Him that very hour, but they feared the people -- for they knew He had spoken this parable against them. |
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46. New Testament, Galatians, 4.22-4.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rabbi akiva, school of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 164| 4.22. γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· 4.23. ἀλλʼ ὁ [μὲν] ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. | 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. |
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47. New Testament, James, 3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aqiba (akiva), rabbi Found in books: Levine Allison and Crossan (2006), The Historical Jesus in Context, 247| 3.6. καὶ ἡ γλῶσσα πῦρ, ὁ κόσμος τῆς ἀδικίας ἡ γλῶσσα καθίσταται ἐν τοῖς μέλεσιν ἡμῶν, ἡ σπιλοῦσα ὅλον τὸ σῶμα καὶ φλογίζουσα τὸν τροχὸν τῆς γενέσεως καὶ φλογιζομένη ὑπὸ τῆς γεέννης. | 3.6. And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by Gehenna. |
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| 48. Mishnah, Tamid, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 73 |
49. Mishnah, Yevamot, 4.13, 12.5-12.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 27, 142; Katzoff (2019), On Jews in the Roman World: Collected Studies. 165, 317| 4.13. "אֵיזֶהוּ מַמְזֵר, כָּל שְׁאֵר בָּשָׂר שֶׁהוּא בְלֹא יָבֹא דִּבְרֵי רַבִּי עֲקִיבָא. שִׁמְעוֹן הַתִּימְנִי אוֹמֵר, כָּל שֶׁחַיָּבִין עָלָיו כָּרֵת בִּידֵי שָׁמַיִם. וַהֲלָכָה כִדְבָרָיו. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כָּל שֶׁחַיָּבִים עָלָיו מִיתַת בֵּית דִּין. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מָצָאתִי מְגִלַּת יֻחֲסִין בִּירוּשָׁלַיִם וְכָתוּב בָּהּ, אִישׁ פְּלוֹנִי מַמְזֵר מֵאֵשֶׁת אִישׁ, לְקַיֵּם דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. אִשְׁתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. גֵּרְשָׁהּ וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. נִשֵּׂאת לְאַחֵר וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. יְבִמְתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. חָלַץ לָהּ וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ: \n", 12.5. "חָלְצָה בִשְׁנַיִם, אוֹ בִשְׁלֹשָׁה, וְנִמְצָא אֶחָד מֵהֶן קָרוֹב אוֹ פָסוּל, חֲלִיצָתָהּ פְּסוּלָה. רַבִּי שִׁמְעוֹן וְרַבִּי יוֹחָנָן הַסַּנְדְּלָר מַכְשִׁירִין. וּמַעֲשֶׂה בְאֶחָד שֶׁחָלַץ בֵּינוֹ לְבֵינָהּ בְּבֵית הָאֲסוּרִין, וּבָא מַעֲשֶׂה לִפְנֵי רַבִּי עֲקִיבָא וְהִכְשִׁיר: \n", 12.6. "מִצְוַת חֲלִיצָה. בָּא הוּא וִיבִמְתּוֹ לְבֵית דִּין, וְהֵן מַשִּׂיאִין לוֹ עֵצָה הַהוֹגֶנֶת לוֹ, שֶׁנֶּאֱמַר, (דברים כה) וְקָרְאוּ לוֹ זִקְנֵי עִירוֹ וְדִבְּרוּ אֵלָיו. וְהִיא אוֹמֶרֶת, מֵאֵן יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל, לֹא אָבָה יַבְּמִי. וְהוּא אוֹמֵר, לֹא חָפַצְתִּי לְקַחְתָּהּ. וּבִלְשׁוֹן הַקֹּדֶשׁ הָיוּ אוֹמְרִים. וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְּפָנָיו, רֹק הַנִּרְאֶה לַדַּיָּנִים. וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא יִבְנֶה אֶת בֵּית אָחִיו, עַד כָּאן הָיוּ מַקְרִין. וּכְשֶׁהִקְרָא רַבִּי הֻרְקְנוֹס תַּחַת הָאֵלָה בִּכְפַר עֵיטָם וְגָמַר אֶת כָּל הַפָּרָשָׁה, הֻחְזְקוּ לִהְיוֹת גּוֹמְרִין כָּל הַפָּרָשָׁה. וְנִקְרָא שְׁמוֹ בְּיִשְׂרָאֵל בֵּית חֲלוּץ הַנָּעַל. מִצְוָה בַדַּיָּנִין, וְלֹא מִצְוָה בַתַּלְמִידִים. רַבִּי יְהוּדָה אוֹמֵר, מִצְוָה עַל כָּל הָעוֹמְדִים שָׁם לוֹמַר, חֲלוּץ הַנָּעַל, חֲלוּץ הַנָּעַל, חֲלוּץ הַנָּעַל: \n", | 4.13. "Who is a mamzer? [The offspring of a union with] any relative with whom cohabitation is forbidden, the words of Rabbi Akiva. Shimon the Yemenite says: [The offspring of any union] for which one is obligated kareth at the hands of heaven; and the halachah is like his words. Rabbi Joshua says: [The offspring of any union] for which one is obligated death at the hands of a court.Rabbi Shimon ben Azzai said: I found a scroll of genealogical records in Jerusalem, and it was written on it, “So-and-so is a mamzer [having been born] from an adulterous woman”, which confirms the view of Rabbi Joshua. If a man’s wife died, he is permitted to marry her sister. If he divorced her and then she died he is permitted to marry her sister. If she was married to another man and died, he is permitted to marry her sister. If a man’s sister-in-law died, he may marry her sister. If he performed for her halitzah and then she died, he is permitted to marry her sister.", 12.5. "If she performed halitzah in the presence of two men or in the presence of three men and one of them was discovered to be a relative or in any other way unfit [to act as judge], her halitzah is invalid. R. Shimon and R. Yoha Ha-Sandelar declare it valid. And it once happened that a man submitted to halitzah between himself and herself in a prison, and when the case came before R. Akiva he declared the halitzah valid.", 12.6. "[This is the procedure in the performance of] the commandment of halitzah:He and his deceased brother’s wife come to the court, and they offer him appropriate advice, for it is said, “Then the elders of his city shall call him and speak to him” (Deut. 25:8). She then says: “My husband’s brother refuses to establish a name for his brother in Israel; he will not perform the duty of a levir (yavam)” (verse. Then he says: “I do not wish to marry her” (verse. [These sayings] were spoken in the holy tongue (Hebrew). “Then his brother’s widow shall go up to him in the presence of the elders, pull the sandal off his foot and spit in his face” (verse spit that the judges can see. “And make this declaration: Thus shall be done to the man who will not build up his brother’s house”. Thus far they used to dictate. When Rabbi Hyrkanus was under the terebinth at Kefar Etam he dictated the reading and completed the entire section, the practice was established to complete the entire section. “And he shall go in Israel by the name of ‘the family of the unsandaled one’” (verse. [The recitation of this verse] is a commandment [to be performed] by the judges and not by the disciples. Rabbi Judah says: it is a commandment incumbent upon all present to cry “[the man] that had his shoe pulled off, [the man] that had his shoe pulled off, [the man] that had his shoe pulled off.”", |
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50. Mishnah, Terumot, 4.13, 9.1-9.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 76, 77; Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 21, 142| 4.13. "אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בָא לִפְנֵי רַבִּי עֲקִיבָא בַּחֲמִשִּׁים אֲגֻדּוֹת שֶׁל יָרָק, שֶׁנָּפְלָה אַחַת מֵהֶן לְתוֹכָן, חֶצְיָהּ תְּרוּמָה, וְאָמַרְתִּי לְפָנָיו, תַּעֲלֶה. לֹא שֶׁהַתְּרוּמָה תַעֲלֶה בַּחֲמִשִּׁים וְאֶחָד, אֶלָּא שֶׁהָיוּ שָׁם מֵאָה וּשְׁנֵי חֲצָיִים:", 9.1. "הַזּוֹרֵעַ תְּרוּמָה, שׁוֹגֵג, יוֹפַךְ. וּמֵזִיד, יְקַיֵּם. אִם הֵבִיאָה שְׁלִישׁ, בֵּין שׁוֹגֵג בֵּין מֵזִיד, יְקַיֵּם. וּבְפִשְׁתָּן, מֵזִיד, יוֹפַךְ: \n", 9.2. "וְחַיֶּבֶת בְּלֶקֶט וּבְשִׁכְחָה וּבְפֵאָה. וַעֲנִיֵּי יִשְׂרָאֵל וַעֲנִיֵּי כֹהֲנִים, מְלַקְּטִים. וַעֲנִיֵּי יִשְׂרָאֵל, מוֹכְרִין אֶת שֶׁלָּהֶם לַכֹּהֲנִים בִּדְמֵי תְרוּמָה, וְהַדָּמִים שֶׁלָּהֶם. רַבִּי טַרְפוֹן אוֹמֵר, לֹא יְלַקְּטוּ אֶלָּא עֲנִיֵּי כֹהֲנִים, שֶׁמָּא יִשְׁכְּחוּ וְיִתְּנוּ לְתוֹךְ פִּיהֶם. אָמַר לוֹ רַבִּי עֲקִיבָא, אִם כֵּן, לֹא יְלַקְּטוּ אֶלָּא טְהוֹרִים: \n", | 4.13. "Rabbi Yose said: A case once came before Rabbi Akiva concerning fifty bundles of vegetables into which a bundle of the same size had fallen, half of which was terumah. And I said in front of him, that it can be brought up, not because terumah can be brought up in fifty-one, but because there were one hundred and two halves there.", 9.1. "He who plants terumah, if unwittingly, may overturn it, but if intentionally, he must allow it to remain. If it had already grown a third of its full size, whether he had planted it unwittingly or intentionally, he must allow it to remain. But in the case of flax, even when planted intentionally he must overturn it.", 9.2. "And it is subject to gleanings, the forgotten sheaf and peah. Poor Israelites and poor priests may glean them, but the poor Israelites must sell theirs to priests for the price of terumah and the money becomes theirs. Rabbi Tarfon says: only poor priests may glean them, lest [the others] forget and put it into their mouths. Rabbi Akiva said to him: if that be so, then only those who are clean should be allowed to glean.", |
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51. Mishnah, Sheviit, 7.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva (rabbi) Found in books: Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 140| 7.1. "כְּלָל גָּדוֹל אָמְרוּ בַּשְּׁבִיעִית, כָּל שֶׁהוּא מַאֲכַל אָדָם וּמַאֲכַל בְּהֵמָה, וּמִמִּין הַצּוֹבְעִים, וְאֵינוֹ מִתְקַיֵּם בָּאָרֶץ, יֶשׁ לוֹ שְׁבִיעִית וּלְדָמָיו שְׁבִיעִית, יֶשׁ לוֹ בִּעוּר וּלְדָמָיו בִּעוּר. וְאֵיזֶה זֶה, עֲלֵה הַלּוּף הַשּׁוֹטֶה, וַעֲלֵה הַדַּנְדַּנָּה, הָעֻלְשִׁין, וְהַכְּרֵשִׁין, וְהָרְגִילָה, וְנֵץ הֶחָלָב. וּמַאֲכַל בְּהֵמָה, הַחוֹחִים וְהַדַּרְדָּרִים. וּמִמִּין הַצּוֹבְעִים, סְפִיחֵי אִסְטִיס, וְקוֹצָה. יֶשׁ לָהֶם שְׁבִיעִית וְלִדְמֵיהֶן שְׁבִיעִית, יֶשׁ לָהֶם בִּעוּר וְלִדְמֵיהֶן בִּעוּר: \n", | 7.1. "They said an important general principle with regard to the sabbatical year: anything that is food for man or beast, or a species [of plants] used for dyeing, and cannot be left growing in the soil, the law of the sabbatical year is applied both to it and to its money substitute and the law of removal applies both to it and to its money substitute. Which are they? The leaves of the wild luf, the leaf of ceterach, endives, leeks, portulaca, and netz hahalav. What is the food for cattle? Thorns and thistles. What is species of dyeing matter? Aftergrowths of woad and madder. The law of the seventh year applies both to them and to their money-substitutes and the law of removal applies both to them and to their money substitute.", |
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52. Mishnah, Yadayim, 1.17, 3.1, 3.4-3.6, 3.9, 3.16, 4.5, 6.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 27; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 120; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 50, 73, 75| 3.1. "הַמַּכְנִיס יָדָיו לְבַיִת הַמְנֻגָּע, יָדָיו תְּחִלּוֹת, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, יָדָיו שְׁנִיּוֹת. כֹּל הַמְטַמֵּא בְגָדִים בִּשְׁעַת מַגָּעוֹ, מְטַמֵּא אֶת הַיָּדַיִם לִהְיוֹת תְּחִלּוֹת, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, לִהְיוֹת שְׁנִיּוֹת. אָמְרוּ לוֹ לְרַבִּי עֲקִיבָא, הֵיכָן מָצִינוּ שֶׁהַיָּדַיִם תְּחִלָּה בְכָל מָקוֹם. אָמַר לָהֶם, וְכִי הֵיאַךְ אֶפְשָׁר לָהֶן לִהְיוֹת תְּחִלָּה אֶלָּא אִם כֵּן נִטְמָא גוּפוֹ, חוּץ מִזֶּה. הָאֳכָלִין וְהַכֵּלִים שֶׁנִּטְמְאוּ בְמַשְׁקִין, מְטַמְּאִין אֶת הַיָּדַיִם לִהְיוֹת שְׁנִיּוֹת, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים, אֶת שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, מְטַמֵּא אֶת הַיָּדַיִם. בִּוְלַד הַטֻּמְאָה, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁבָּאָת לִפְנֵי אַבָּא, אָמְרָה לוֹ, נִכְנְסוּ יָדַי לַאֲוִיר כְּלִי חֶרֶשׂ. אָמַר לָהּ, בִּתִּי, וּבַמֶּה הָיְתָה טֻמְאָתָהּ, וְלֹא שָׁמַעְתִּי מָה אָמְרָה לוֹ. אָמְרוּ חֲכָמִים, מְבֹאָר הַדָּבָר. אֶת שֶׁנִּטְמָא בְאַב הַטֻּמְאָה, מְטַמֵּא אֶת הַיָּדַיִם. בִּוְלַד הַטֻּמְאָה, אֵינוֹ מְטַמֵּא אֶת הַיָּדָיִם: \n", 3.4. "גִּלָּיוֹן שֶׁבַּסֵּפֶר, שֶׁמִּלְּמַעְלָן וְשֶׁמִּלְּמַטָּן שֶׁבַּתְּחִלָּה וְשֶׁבַּסּוֹף, מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שֶׁבַּסּוֹף אֵינוֹ מְטַמֵּא, עַד שֶׁיַּעֲשֶׂה לוֹ עַמּוּד: \n", 3.5. "סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ: \n", 4.5. "תַּרְגּוּם שֶׁבְּעֶזְרָא וְשֶׁבְּדָנִיֵּאל, מְטַמֵּא אֶת הַיָּדַיִם. תַּרְגּוּם שֶׁכְּתָבוֹ עִבְרִית וְעִבְרִית שֶׁכְּתָבוֹ תַּרְגּוּם, וּכְתָב עִבְרִי, אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. לְעוֹלָם אֵינוֹ מְטַמֵּא, עַד שֶׁיִּכְתְּבֶנּוּ אַשּׁוּרִית, עַל הָעוֹר, וּבִדְיוֹ: \n", | 3.1. "If a person puts his hands inside a house with scale disease, his hands have first degree uncleanness, the words of Rabbi Akiba. But the sages say: his hands have second degree uncleanness. Whoever defiles garments: at the time when he touches [the uncleanness], he defiles hands so that they have first degree uncleanness, the words of Rabbi Akiba. But the sages say: such that they have second degree of uncleanness. They said to Rabbi Akiba: where do we find anywhere that hands have first degree uncleanness? He said to them: but how is it possible for them to become unclean with first degree uncleanness without his whole body becoming unclean? Only in these cases [can they have first degree uncleanness]. Foods and vessels which have been defiled by liquids convey second degree of uncleanness to the hands, the words of Rabbi Joshua. But the sages say: that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been defiled by an offspring of uncleanness does not defiled the hands. Rabban Shimon ben Gamaliel said: it happened that a certain woman came before my father and said to him, \"My hands went into the air-space inside an earthenware vessel.\" He said to her: \"My daughter, what was the cause of its uncleanness?\" But I did not hear what she said to him. The sages said: the matter is clear that which has been defiled by a father of uncleanness conveys uncleanness to the hands, but that which has been rendered unclean by an offspring of uncleanness does not defiled the hands.", 3.4. "The margin on a scroll which is above or below or at the beginning or at the end defiles the hands. Rabbi Judah says: the margin at the end does not render unclean [the hands] until a handle is fastened to it.", 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.", 4.5. "The Aramaic sections in Ezra and Daniel defile the hands. If an Aramaic section was written in Hebrew, or a Hebrew section was written in Aramaic, or [Hebrew which was written with] Hebrew script, it does not defile the hands. It never defiles the hands until it is written in the Assyrian script, on parchment, and in ink.", |
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53. New Testament, Romans, 10.5-10.13, 15.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 68, 164, 169| 10.5. Μωυσῆς γὰρ γράφει ὅτι τὴν δικαιοσύνην τὴν ἐκ νόμουὁ ποιήσας ἄνθρωπος ζήσεται ἐναὐτῇ. 10.6. ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγειΜὴ εἴπῃςἐν τῇ καρδίᾳ σουΤίς ἀναβήσεται εἰς τὸν οὐρανόν;τοῦτʼ ἔστιν Χριστὸν καταγαγεῖν· 10.7. ἤΤίς καταβήσεται εἰς τὴν ἄβυσσον;τοῦτʼ ἔστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. 10.8. ἀλλὰ τί λέγει;Ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου·τοῦτʼ ἔστιν τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν. 10.9. ὅτι ἐὰν ὁμολογήσῃςτὸ ῥῆμα ἐν τῷ στόματί σουὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ, καὶ πιστεύσῃςἐν τῇ καρδίᾳ σουὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ· 10.10. καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν· 10.11. λέγει γὰρ ἡ γραφή Πᾶςὁ πιστεύων ἐπʼ αὐτῷ οὐ καταισχυνθήσεται. 10.12. οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν· 10.13. Πᾶς γὰρὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται. 15.4. ὅσα γὰρ προεγράφη, [πάντα] εἰς τὴν ἡμετέραν διδασκαλίαν ἐγράφη, ἵνα διὰ τῆς ὑπομονῆς καὶ διὰ τῆς παρακλήσεως τῶν γραφῶν τὴν ἐλπίδα ἔχωμεν. | 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them." 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.)" 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame." 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved." 15.4. For whatever things were written before were written for our learning, that through patience and through encouragement of the Scriptures we might have hope. |
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54. New Testament, 1 Corinthians, 9.9, 10.4, 10.11, 10.25, 11.7-11.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 65, 169; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 181| 9.9. ἐν γὰρ τῷ Μωυσέως νόμῳ γέγραπταιΟὐ φιμώσεις βοῦν ἀλοῶντα.μὴ τῶν βοῶν μέλει τῷ θεῷ, ἢ διʼ ἡμᾶς πάντως λέγει; 10.4. καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός· 10.11. ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν. 10.25. Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν, 11.7. ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν,εἰκὼνκαὶ δόξαθεοῦὑπάρχων· ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν. 11.8. οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰγυνὴ ἐξ ἀνδρός· | 9.9. For it is written in the law of Moses,"You shall not muzzle an ox while it treads out the grain." Is it forthe oxen that God cares, 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come. 10.25. Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience, 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 11.8. For man is not from woman, but woman from man; |
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55. Josephus Flavius, Jewish Antiquities, 1.27, 13.297, 18.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •akiva, great rabbi whose faith remained intact after entering pardes •rabbi akiva •akiva, rabbi, on free will Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 63; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 72; Hayes (2022), The Literature of the Sages: A Re-Visioning, 331 | 1.27. 1. In the beginning God created the heaven and the earth. But when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light: 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 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 reason’s 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; |
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56. Mishnah, Sotah, 1.1, 5.1, 8.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi •rabbi akiva, school of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 49; Katzoff (2019), On Jews in the Roman World: Collected Studies. 317| 1.1. "הַמְקַנֵּא לְאִשְׁתּוֹ, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְקַנֵּא לָהּ עַל פִּי שְׁנַיִם, וּמַשְׁקָהּ עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מְקַנֵּא לָהּ עַל פִּי שְׁנַיִם וּמַשְׁקָהּ עַל פִּי שְׁנָיִם: \n", 5.1. "כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ, כָּךְ הַמַּיִם בּוֹדְקִין אוֹתוֹ, שֶׁנֶּאֱמַר (במדבר ה) וּבָאוּ, וּבָאוּ. כְּשֵׁם שֶׁאֲסוּרָה לַבַּעַל, כָּךְ אֲסוּרָה לַבּוֹעֵל, שֶׁנֶּאֱמַר (שם) נִטְמְאָה, וְנִטְמָאָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר רַבִּי יְהוֹשֻׁעַ, כָּךְ הָיָה דוֹרֵשׁ זְכַרְיָה בֶן הַקַּצָּב. רַבִּי אוֹמֵר, שְׁנֵי פְעָמִים הָאֲמוּרִים בַּפָּרָשָׁה אִם נִטְמְאָה נִטְמָאָה, אֶחָד לַבַּעַל וְאֶחָד לַבּוֹעֵל: \n", 8.4. "וְאֵלּוּ שֶׁאֵין זָזִין מִמְּקוֹמָן. בָּנָה בַיִת וַחֲנָכוֹ, נָטַע כֶּרֶם וְחִלְּלוֹ, הַנּוֹשֵׂא אֶת אֲרוּסָתוֹ, הַכּוֹנֵס אֶת יְבִמְתּוֹ, שֶׁנֶּאֱמַר (דברים כד), נָקִי יִהְיֶה לְבֵיתוֹ שָׁנָה אֶחָת. לְבֵיתוֹ, זֶה בֵּיתוֹ. יִהְיֶה, זֶה כַּרְמוֹ. וְשִׂמַּח אֶת אִשְׁתּוֹ, זוֹ אִשְׁתּוֹ. אֲשֶׁר לָקָח, לְהָבִיא אֶת יְבִמְתּוֹ. אֵינָן מַסְפִּיקִין מַיִם וּמָזוֹן וְאֵינָן מְתַקְּנִין אֶת הַדְּרָכִים: \n", | 1.1. "One who warns his wife [not to associate with a certain man]: Rabbi Eliezer says: he warns her on the testimony of two witnesses, and makes her drink [the bitter waters] on the testimony of one witness or on his own testimony. Rabbi Joshua says: he warns her on the testimony of two and makes her drink on the testimony of two.", 5.1. "Just as the water checks her so the water checks him, as it is said, “And shall enter”, “And shall enter” (Numbers 5:22,. Just as she is prohibited to the husband so is she prohibited to the lover, as it is said, “defiled … and is defiled” (Numbers 5:27,, the words of Rabbi Akiba. Rabbi Joshua said: thus Zechariah ben Hakatzav used to expound. Rabbi says: twice in the portion, “If she is defiled…defiled”--one referring [to her being prohibited] to the husband and the other to the paramour.", 8.4. "The following do not move from their place: He who built a new house and dedicated it, He who planted a vineyard and used its fruit, He who married his betrothed, Or brought in his yevamah; As it is said, “He shall be exempt one year for the sake of his household [to give happiness to the woman he married]” (Deuteronomy 24:5) “His household,” this refers to his house; “Shall be” refers to his vineyard; “To give happiness to the wife” refers to his wife; “He married” to include his yevamah’s widow. These do not supply water and food and repair the roads [for the army].", |
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57. Mishnah, Shevuot, 1.2-1.6, 2.1, 2.5, 4.1, 4.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 108, 109; Schiffman (1983), Testimony and the Penal Code, 128| 1.2. "כֹּל שֶׁיֵּשׁ בָּהּ יְדִיעָה בַתְּחִלָּה וִידִיעָה בַסּוֹף וְהֶעְלֵם בֵּינְתַּיִם, הֲרֵי זֶה בְּעוֹלֶה וְיוֹרֵד. יֶשׁ בָּהּ יְדִיעָה בַתְּחִלָּה וְאֵין בָּהּ יְדִיעָה בַסּוֹף, שָׂעִיר שֶׁנַּעֲשֶׂה בִפְנִים וְיוֹם הַכִּפּוּרִים תּוֹלֶה, עַד שֶׁיִּוָּדַע לוֹ וְיָבִיא בְעוֹלֶה וְיוֹרֵד: \n", 1.3. "אֵין בָּהּ יְדִיעָה בַתְּחִלָּה אֲבָל יֶשׁ בָּהּ יְדִיעָה בַסּוֹף, שָׂעִיר הַנַּעֲשֶׂה בַחוּץ וְיוֹם הַכִּפּוּרִים מְכַפֵּר, שֶׁנֶּאֱמַר (במדבר כט) מִלְּבַד חַטַּאת הַכִּפֻּרִים, עַל מַה שֶּׁזֶּה מְכַפֵּר, זֶה מְכַפֵּר. מַה הַפְּנִימִי אֵין מְכַפֵּר אֶלָּא עַל דָּבָר שֶׁיֵּשׁ בּוֹ יְדִיעָה, אַף הַחִיצוֹן אֵין מְכַפֵּר אֶלָּא עַל דָּבָר שֶׁיֵּשׁ בּוֹ יְדִיעָה: \n", 1.4. "וְעַל שֶׁאֵין בָּהּ יְדִיעָה לֹא בַתְּחִלָּה וְלֹא בַסּוֹף, שְׂעִירֵי הָרְגָלִים וּשְׂעִירֵי רָאשֵׁי חֳדָשִׁים מְכַפְּרִים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׂעִירֵי הָרְגָלִים מְכַפְּרִין, אֲבָל לֹא שְׂעִירֵי רָאשֵׁי חֳדָשִׁים. וְעַל מַה שְׂעִירֵי רָאשֵׁי חֳדָשִׁים מְכַפְּרִין, עַל הַטָּהוֹר שֶׁאָכַל אֶת הַטָּמֵא. רַבִּי מֵאִיר אוֹמֵר, כָּל הַשְּׂעִירִים כַּפָּרָתָן שָׁוָה עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו. הָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, שְׂעִירֵי רָאשֵׁי חֳדָשִׁים מְכַפְּרִין עַל הַטָּהוֹר שֶׁאָכַל אֶת הַטָּמֵא, וְשֶׁל רְגָלִים מְכַפְּרִין עַל שֶׁאֵין בָּהּ יְדִיעָה לֹא בַתְּחִלָּה וְלֹא בַסּוֹף, וְשֶׁל יוֹם הַכִּפּוּרִים מְכַפֵּר עַל שֶׁאֵין בָּהּ יְדִיעָה בַתְּחִלָּה אֲבָל יֶשׁ בָּהּ יְדִיעָה בַסּוֹף. אָמְרוּ לוֹ, מַהוּ שֶׁיִּקְרְבוּ זֶה בָזֶה. אָמַר לָהֶם, יִקְרָבוּ. אָמְרוּ לוֹ, הוֹאִיל וְאֵין כַּפָּרָתָן שָׁוָה, הֵיאַךְ קְרֵבִין זֶה בָזֶה. אָמַר לָהֶן, כֻּלָּן בָּאִין לְכַפֵּר עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו: \n", 1.5. "רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשְּׁמוֹ, שְׂעִירֵי רָאשֵׁי חֳדָשִׁים מְכַפְּרִין עַל טָהוֹר שֶׁאָכַל אֶת הַטָּמֵא. מוֹסִיף עֲלֵיהֶם שֶׁל רְגָלִים, שֶׁמְּכַפְּרִין עַל טָהוֹר שֶׁאָכַל אֶת הַטָּמֵא וְעַל שֶׁאֵין בָּהּ יְדִיעָה לֹא בַתְּחִלָּה וְלֹא בַסּוֹף. מוֹסִיף עֲלֵיהֶם שֶׁל יוֹם הַכִּפּוּרִים, שֶׁהֵן מְכַפְּרִין עַל הַטָּהוֹר שֶׁאָכַל אֶת הַטָּמֵא, וְעַל שֶׁאֵין בָּהּ יְדִיעָה לֹא בַתְּחִלָּה וְלֹא בַסּוֹף, וְעַל שֶׁאֵין בָּהּ יְדִיעָה בַתְּחִלָּה אֲבָל יֶשׁ בָּהּ יְדִיעָה בַסּוֹף. אָמְרוּ לוֹ, מַהוּ שֶׁיִּקְרְבוּ זֶה בָזֶה. אָמַר לָהֶם, הֵן. אָמְרוּ לוֹ, אִם כֵּן, יִהְיוּ שֶׁל יוֹם הַכִּפּוּרִים קְרֵבִין בְּרָאשֵׁי חֳדָשִׁים, אֲבָל הֵיאַךְ שֶׁל רָאשֵׁי חֳדָשִׁים קְרֵבִין בְּיוֹם הַכִּפּוּרִים לְכַפֵּר כַּפָּרָה שֶׁאֵינָהּ שֶׁלָּהּ. אָמַר לָהֶן, כֻּלָּן בָּאִין לְכַפֵּר עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו: \n", 1.6. "וְעַל זְדוֹן טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, שָׂעִיר הַנַּעֲשֶׂה בִפְנִים וְיוֹם הַכִּפּוּרִים מְכַפְּרִין. וְעַל שְׁאָר עֲבֵרוֹת שֶׁבַּתּוֹרָה, הַקַּלּוֹת וְהַחֲמוּרוֹת, הַזְּדוֹנוֹת וְהַשְּׁגָגוֹת, הוֹדַע וְלֹא הוֹדַע, עֲשֵׂה וְלֹא תַעֲשֶׂה, כְּרֵתוֹת וּמִיתוֹת בֵּית דִּין, שָׂעִיר הַמִּשְׁתַּלֵּחַ מְכַפֵּר: \n", 2.1. "יְדִיעוֹת הַטֻּמְאָה שְׁתַּיִם שֶׁהֵן אַרְבַּע. נִטְמָא וְיָדַע וְנֶעֶלְמָה מִמֶּנּוּ הַטֻּמְאָה וְזָכוּר אֶת הַקֹּדֶשׁ, נֶעְלַם מִמֶּנּוּ הַקֹּדֶשׁ וְזָכוּר אֶת הַטֻּמְאָה, נֶעֶלְמוּ מִמֶּנּוּ זֶה וָזֶה וְאָכַל אֶת הַקֹּדֶשׁ וְלֹא יָדַע, וּמִשֶּׁאָכַל יָדַע, הֲרֵי זֶה בְעוֹלֶה וְיוֹרֵד. נִטְמָא וְיָדַע וְנֶעֶלְמָה מִמֶּנּוּ טֻמְאָה וְזָכוּר אֶת הַמִּקְדָּשׁ, נֶעְלַם מִמֶּנּוּ מִקְדָּשׁ וְזָכוּר אֶת הַטֻּמְאָה, נֶעֶלְמוּ מִמֶּנּוּ זֶה וָזֶה וְנִכְנַס לַמִּקְדָּשׁ וְלֹא יָדַע, וּמִשֶּׁיָּצָא יָדַע, הֲרֵי זֶה בְעוֹלֶה וְיוֹרֵד: \n", 2.5. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַשֶּׁרֶץ וְגוֹ' וְנֶעְלַם מִמֶּנּוּ (ויקרא ה), עַל הֶעְלֵם שֶׁרֶץ חַיָּב, וְאֵינוֹ חַיָּב עַל הֶעְלֵם מִקְדָּשׁ. רַבִּי עֲקִיבָא אוֹמֵר, וְנֶעְלַם מִמֶּנּוּ וְהוּא טָמֵא (שם), עַל הֶעְלֵם טֻמְאָה חַיָּב, וְאֵינוֹ חַיָּב עַל הֶעְלֵם מִקְדָּשׁ. רַבִּי יִשְׁמָעֵאל אוֹמֵר, וְנֶעְלַם וְנֶעְלַם שְׁתֵּי פְעָמִים, לְחַיֵּב עַל הֶעְלֵם טֻמְאָה וְעַל הֶעְלֵם מִקְדָּשׁ: \n", 4.1. "שְׁבוּעַת הָעֵדוּת נוֹהֶגֶת בַּאֲנָשִׁים וְלֹא בְנָשִׁים, בִּרְחוֹקִין וְלֹא בִקְרוֹבִין, בִּכְשֵׁרִים וְלֹא בִפְסוּלִין. וְאֵינָהּ נוֹהֶגֶת אֶלָּא בָרְאוּיִין לְהָעִיד, בִּפְנֵי בֵית דִּין וְשֶׁלֹּא בִּפְנֵי בֵית דִּין, מִפִּי עַצְמוֹ, וּמִפִּי אֲחֵרִים, אֵין חַיָּבִין עַד שֶׁיִּכְפְּרוּ בָהֶן בְּבֵית דִּין, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בֵּין מִפִּי עַצְמוֹ וּבֵין מִפִּי אֲחֵרִים, אֵינָן חַיָּבִין עַד שֶׁיִּכְפְּרוּ בָהֶן בְּבֵית דִּין: \n", 4.10. "עָמַד בְּבֵית הַכְּנֶסֶת וְאָמַר, מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם שֶׁאִם אַתֶּם יוֹדְעִים לִי עֵדוּת שֶׁתָּבֹאוּ וּתְעִידוּנִי, הֲרֵי אֵלּוּ פְטוּרִין, עַד שֶׁיִּהְיֶה מִתְכַּוֵּן לָהֶם: \n", | 1.2. "Where there is knowledge at the beginning and at the end but forgetfulness between, a “sliding scales” sacrifice is brought. Where there is knowledge at the beginning but not at the end, the goat which is [sacrificed and its blood sprinkled] within [the Holy of Holies on the Day of Atonement] together with the Day of Atonement itself hold the sin in suspense until it become known to the sinner, and he brings the “sliding scale” sacrifice.", 1.3. "Where there is no knowledge at the beginning but there is knowledge at the end, the goat sacrificed on the outer altar together with the day of atonement bring atonement, for it says: “[one he-goat for a sin-offering] beside the sin-offering of atonement” (Numbers 29:1: for that which this goat [prepared inside the Holy of Holies] atones this goat [prepared outside] atones: just as the ‘inner’ goat atones only for a sin where there was knowledge [at the beginning], so the “outer” goat atones only for a sin where there was knowledge [at the end].", 1.4. "Where there is no knowledge [of the impurity] either at the beginning or at the end, the goats offered as sin-offerings on festivals and new months bring atonement, the words of Rabbi Judah. Rabbi Shimon says: “The festival goats atone [for such sins] and not the new moon goats. And for what do the new month goats bring atonement? For a pure man who ate impure holy food.” Rabbi Meir says: “All the goats have equal powers of atonement for imparting impurity to the Temple and holy food. Rabbi Shimon used to say: “The new month goats bring atonement for a pure man who ate impure holy food; and the festival goats atone for transgression of the laws of impurity where there was no knowledge either at the beginning or at the end; and the ‘outer’ goat of the Day of Atonement atones for transgression of these laws where there was no knowledge at the beginning but there was knowledge at the end. They said to him: “Is it permitted to offer up the goat set apart for one day on another?” He said to them: “Let it be offered.” They said to him: “Since they are not equal in the atonement they bring how can they take each other's place?” He replied: “They are all at least equal [in the wider sense] in that they bring atonement for transgressions of the laws of impurity in connection with the temple and holy food.”", 1.5. "Rabbi Shimon ben Judah said in his name [of Rabbi Shimon (bar Yohai)]: “The new month goats bring atonement for a pure person who ate impure holy food; the festival goats, in addition to bringing atonement for a pure person who ate impure holy food, atone also for a case where there was no knowledge either at the beginning or at the end; the ‘outer’ goat of the Day of Atonement, in addition to bringing atonement for a pure person who ate impure holy food and for a case where there was no knowledge either at the beginning or at the end, atones also for a case where there was no knowledge at the beginning but there was knowledge at the end. They said to him: “Is it permitted to offer up the goat set apart for one day on another?” He said, “Yes.” They [further] said to him: “Granted that the Day of Atonement goat may be offered up on the new month, but how can the new month goat be offered up on the Day of Atonement to bring atonement for a sin that is not within its scope?” He replied: “They are all at least equal [in the wider sense] in that they bring atonement for transgressions of the laws of impurity in connection with the temple and holy food.”", 1.6. "For intentional transgressions of the laws of impurity in connection with the temple and holy food, the goat offered inside [the Holy of Holies] on the Day of Atonement together with the Day of Atonement itself bring atonement. For other transgressions of the Torah, light and grave, intentional and unintentional, known and unknown, positive and negative, those punishable by kareth and those punishable by death imposed by the court for all these the scapegoat [sent out on the Day of Atonement] brings atonement.", 2.1. "The laws concerning the discovery of having contracted uncleanness are of two kinds, subdivided into four;[If] he became impure and was aware of it, then he forgot that he had been impure, though he remembered that the food was holy; [If the fact that it was] holy food was unknown to him, though he remembered that he was impure; [If] both were unknown to him; And he ate holy food, and was not aware, and after he had eaten, he became aware: in these cases he brings a sliding scale sacrifice. [[If] he became impure and was aware of it, then he forgot that he had been impure, though he remembered that [he was entering] the Temple; [If the fact that he was entering] the Temple was unknown to him, though he remembered that he was impure; [If] both were hidden from him; And he entered the Temple and was not aware, and after he had gone out, became aware: in these cases he brings a sliding scale sacrifice.", 2.5. "Rabbi Eliezer said: “[Scripture says: ‘If any one touch… the carcass of] an impure creeping thing, and it be unknown to him’ (Leviticus 5:2), when the impure creeping thing is unknown to him, he is liable; but he is not liable, when the [fact that he is in the] Temple is unknown to him.” Rabbi Akiba said: “[Scripture says:] ‘and it be hidden from him that he is impure’: when his impurity is unknown to him, he is liable; but he is not liable, when the [fact that he is in the] Temple is unknown to him.” Rabbi Ishmael said: “[Scripture] twice [says:] ‘and it be hidden from him’, in order to make him liable both for the forgetfulness of the impurity and the forgetfulness of the Temple.”", 4.1. "The oath of testimony applies to men and not to women, to non-relatives and not to relatives, to those qualified [to bear witness] and not to those unqualified. And it applies only to those eligible to bear witness. Whether [uttered] in front of the court or not in front of the court, if [uttered] with his own mouth; [but if adjured] by the mouth of others he is not liable unless he denies it before the court, these are the words of Rabbi Meir. But the Sages say: “Whether [uttered] with his own mouth or [adjured] by the mouth of others he is not liable unless he denies it before the court.”", 4.10. "[If] he stood in the synagogue and said, “I adjure you that if you know any testimony for me you should come and bear testimony for me”, they are exempt unless he directs himself to them.", |
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58. Mishnah, Shabbat, 7.1, 16.7, 19.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva (rabbi) •akiva, rabbi Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 115, 119, 121, 122, 123, 124; Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 142; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 140| 7.1. "כְּלָל גָּדוֹל אָמְרוּ בַשַּׁבָּת. כָּל הַשּׁוֹכֵחַ עִקַּר שַׁבָּת וְעָשָׂה מְלָאכוֹת הַרְבֵּה בְשַׁבָּתוֹת הַרְבֵּה, אֵינוֹ חַיָּב אֶלָּא חַטָּאת אֶחָת. הַיּוֹדֵעַ עִקַּר שַׁבָּת וְעָשָׂה מְלָאכוֹת הַרְבֵּה בְּשַׁבָּתוֹת הַרְבֵּה, חַיָּב עַל כָּל שַׁבָּת וְשַׁבָּת. הַיּוֹדֵעַ שֶׁהוּא שַׁבָּת וְעָשָׂה מְלָאכוֹת הַרְבֵּה בְּשַׁבָּתוֹת הַרְבֵּה, חַיָּב עַל כָּל אַב מְלָאכָה וּמְלָאכָה. הָעוֹשֶׂה מְלָאכוֹת הַרְבֵּה מֵעֵין מְלָאכָה אַחַת, אֵינוֹ חַיָּב אֶלָּא חַטָּאת אֶחָת: \n", 16.7. "כּוֹפִין קְעָרָה עַל גַּבֵּי הַנֵּר בִּשְׁבִיל שֶׁלֹּא תֶאֱחֹז בַּקּוֹרָה, וְעַל צוֹאָה שֶׁל קָטָן, וְעַל עַקְרָב שֶׁלֹּא תִשֹּׁךְ. אָמַר רַבִּי יְהוּדָה, מַעֲשֶׂה בָא לִפְנֵי רַבָּן יוֹחָנָן בֶּן זַכַּאי בַּעֲרָב, וְאָמַר, חוֹשְׁשָׁנִי לוֹ מֵחַטָּאת: \n", 19.1. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם לֹא הֵבִיא כְלִי מֵעֶרֶב שַׁבָּת, מְבִיאוֹ בְשַׁבָּת מְגֻלֶּה. וּבַסַּכָּנָה, מְכַסֵּהוּ עַל פִּי עֵדִים. וְעוֹד אָמַר רַבִּי אֱלִיעֶזֶר, כּוֹרְתִין עֵצִים לַעֲשׂוֹת פֶּחָמִין וְלַעֲשׂוֹת כְּלִי בַרְזֶל. כְּלָל אָמַר רַבִּי עֲקִיבָא, כָּל מְלָאכָה שֶׁאֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת אֵינָהּ דּוֹחָה אֶת הַשַּׁבָּת, וְשֶׁאִי אֶפְשָׁר לַעֲשׂוֹתָהּ מֵעֶרֶב שַׁבָּת דּוֹחָה אֶת הַשַּׁבָּת: \n", | 7.1. "A great principle they stated in respect to Shabbat: anyone who forgets the fundamental law of Shabbat and performs many labors on many Shabbatot, is liable for only one sin-offering. One who knows the fundamental law of Shabbat and performs many labors on many Shabbatot is liable for a sin-offering for each and every Shabbat. One who knows that it is Shabbat and performs many labors on many Shabbatot, is liable for every primary labor. One who performs many labors belonging to the same category is obligated for only one sin-offering.", 16.7. "One may turn a dish over a lamp so that the beams should not catch [fire], and over an infant’s excrement, and over a scorpion so that it should not bite. Rabbi Judah said: an incident came before Rabban Yoha ben Zakkai in Arabia and he said, “I fear that he may be liable for a sin-offering.”", 19.1. "Rabbi Eliezer says: if one did not bring an instrument [with which to circumcise] on the eve of Shabbat, he must bring it on Shabbat uncovered; but in [times of] danger he hides it on the testimony of witnesses. Rabbi Eliezer said further: one may cut wood to make charcoal to make an iron instrument. Rabbi Akiva stated a general principle: any [manner of] work which could be performed on the eve of Shabbat does not supersede Shabbat; but that which could not be performed on the eve of Shabbat does supersede Shabbat.", |
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59. Mishnah, Sanhedrin, 4.5, 10.3, 11.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi akiva •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 347; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 103; Schiffman (1983), Testimony and the Penal Code, 128; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 173| 4.5. "כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה: \n", 10.3. "דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (בראשית ו) לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם, לֹא דִין וְלֹא רוּחַ. דּוֹר הַפַּלָּגָה אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (בראשית יא) וַיָּפֶץ ה' אֹתָם מִשָּׁם עַל פְּנֵי כָל הָאָרֶץ. וַיָּפֶץ ה' אֹתָם, בָּעוֹלָם הַזֶּה. וּמִשָּׁם הֱפִיצָם ה', לָעוֹלָם הַבָּא. אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַה' מְאֹד. רָעִים בָּעוֹלָם הַזֶּה. וְחַטָּאִים, לָעוֹלָם הַבָּא. אֲבָל עוֹמְדִין בַּדִּין. רַבִּי נְחֶמְיָה אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (תהלים א) עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים. עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט, זֶה דּוֹר הַמַּבּוּל. וְחַטָּאִים בַּעֲדַת צַדִּיקִים, אֵלּוּ אַנְשֵׁי סְדוֹם. אָמְרוּ לוֹ, אֵינָם עוֹמְדִים בַּעֲדַת צַדִּיקִים אֲבָל עוֹמְדִין בַּעֲדַת רְשָׁעִים. מְרַגְּלִים אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת הָאָרֶץ רָעָה בַּמַּגֵּפָה לִפְנֵי ה' (במדבר יד). וַיָּמֻתוּ, בָּעוֹלָם הַזֶּה. בַּמַּגֵּפָה, בָּעוֹלָם הַבָּא. דּוֹר הַמִּדְבָּר אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (שם) בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (תהלים נ) אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח. עֲדַת קֹרַח אֵינָהּ עֲתִידָה לַעֲלוֹת, שֶׁנֶּאֱמַר (במדבר טז) וַתְּכַס עֲלֵיהֶם הָאָרֶץ, בָּעוֹלָם הַזֶּה, וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל, לָעוֹלָם הַבָּא, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (שמואל א ב) ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל. עֲשֶׂרֶת הַשְּׁבָטִים אֵינָן עֲתִידִין לַחֲזֹר, שֶׁנֶּאֱמַר (דברים כט) וַיַּשְׁלִכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה, מַה הַיּוֹם הַזֶּה הוֹלֵךְ וְאֵינוֹ חוֹזֵר, אַף הֵם הוֹלְכִים וְאֵינָם חוֹזְרִים, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כַּיּוֹם הַזֶּה, מַה הַיּוֹם מַאֲפִיל וּמֵאִיר, אַף עֲשֶׂרֶת הַשְּׁבָטִים שֶׁאָפַל לָהֶן, כָּךְ עָתִיד לְהָאִיר לָהֶן: \n", 11.5. "נְבִיא הַשֶּׁקֶר הַמִּתְנַבֵּא עַל מַה שֶּׁלֹּא שָׁמַע וּמַה שֶּׁלֹּא נֶאֱמַר לוֹ, מִיתָתוֹ בִידֵי אָדָם. אֲבָל הַכּוֹבֵשׁ אֶת נְבוּאָתוֹ, וְהַמְוַתֵּר עַל דִּבְרֵי נָבִיא, וְנָבִיא שֶׁעָבַר עַל דִּבְרֵי עַצְמוֹ, מִיתָתוֹ בִידֵי שָׁמַיִם, שֶׁנֶּאֱמַר (שם יח) אָנֹכִי אֶדְרשׁ מֵעִמּוֹ: \n", | 4.5. "How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps 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.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” 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, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. 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, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, 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, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]", 10.3. "The generation of the flood has no portion in the world to come, nor will they stand at the [last] judgment, as it says, “[And the Lord said,] my spirit will not always enter into judgment with man” (Genesis 6:3), [meaning] there will be neither judgment nor [my] spirit for them. The generation of the dispersion have no portion in the world to come, as it says, “So the Lord scattered them from there upon the face of all the earth” (Genesis 11:8): “So the lord scattered them”, refers to this world, “And from there the Lord scattered them” (Genesis 11:9), refers to the world to come. The men of Sodom have no portion in the world to come, as it says, “And the men of Sodom were wicked and great sinners before the Lord” (Genesis 13:1: “wicked” in this world, and “sinners” in the world to come; Yet will they stand at judgment. R. Nehemiah says: “Neither [the generation of the flood nor the men of Sodom] will stand at judgment, as it says, “Therefore the wicked shall not stand in judgment, nor sinners in the congregation of the righteous” (Psalms 1:5) “Therefore the wicked shall not stand in judgment”, refers to the generation of the flood; “nor sinners in the congregation of the righteous”, refers to the men of Sodom. They [the Sages] said to him: “They will not stand in the congregation of the righteous, but they will stand in the congregation of the wicked.” The spies have no portion in the world to come, as it says, “And those men that spread such calumnies about the land, died by the plague before the lord” (Numbers 14:37): “[they] died” in this world, “by the plague” in the world to come. The generation of the wilderness have no share in the world to come and will not stand at the [last] judgment, as it says, “In this wilderness they shall be consumed, and there they shall die” (Numbers 14:3, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘Bring in My devotees, who made a covet with Me over sacrifice” (Psalms 50:5). The congregation of Korah is not destined to ascend [from the earth], as it says, “And the earth closed upon them” in this world, “and they perished from among the congregation” (Numbers 16:33) in the world to come, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘The Lord kills and makes alive: He brings down to Sheol, and brings up” (I Samuel 2:6). The ten tribes will not return [to the Land of Israel], for it is said, “And He cast them into another land, as is this day” (Deuteronomy 29:2: just as the day goes and does not return, so they too went and will not return: according to the words of Rabbi Akiba. Rabbi Eliezer says: “‘As is this day’ just as the day darkens and then becomes light again, so the ten tribes even as it went dark for them, so will it in the future become light for them.", 11.5. "‘A false prophet’; he who prophesies what he has not heard, or what was not told to him, is executed by man. But he who suppresses his prophecy, or disregards the words of a prophet, or a prophet who transgresses his own word , his death is at the hands of heaven, as it says, “[And if anybody fails to heed the words he speaks in my name] I Myself will call him to account (Deut. 18:19).", |
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60. Mishnah, Rosh Hashanah, 2.8-2.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 25| 2.8. "דְּמוּת צוּרוֹת לְבָנוֹת הָיוּ לוֹ לְרַבָּן גַּמְלִיאֵל בַּטַּבְלָא וּבַכֹּתֶל בַּעֲלִיָּתוֹ, שֶׁבָּהֶן מַרְאֶה אֶת הַהֶדְיוֹטוֹת וְאוֹמֵר, הֲכָזֶה רָאִיתָ אוֹ כָזֶה. מַעֲשֶׂה שֶׁבָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ שַׁחֲרִית בַּמִּזְרָח וְעַרְבִית בַּמַּעֲרָב. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, עֵדֵי שֶׁקֶר הֵם. כְּשֶׁבָּאוּ לְיַבְנֶה קִבְּלָן רַבָּן גַּמְלִיאֵל. וְעוֹד בָּאוּ שְׁנַיִם וְאָמְרוּ, רְאִינוּהוּ בִזְמַנּוֹ, וּבְלֵיל עִבּוּרוֹ לֹא נִרְאָה, וְקִבְּלָן רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי דוֹסָא בֶּן הַרְכִּינָס, עֵדֵי שֶׁקֶר הֵן, הֵיאָךְ מְעִידִין עַל הָאִשָּׁה שֶׁיָּלְדָה, וּלְמָחָר כְּרֵסָהּ בֵּין שִׁנֶּיהָ. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, רוֹאֶה אֲנִי אֶת דְּבָרֶיךָ:", 2.9. "שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי:", | 2.8. "Rabban Gamaliel had diagrams of the moon on a tablet [hung] on the wall of his upper chamber, and he used to show them to the unlearned and say, “Did it look like this or this?” It happened that two witnesses came and said, “We saw it in the morning in the east and in the evening in the west.” Rabbi Yoha ben Nuri said: they are lying witnesses. When they came to Yavneh Rabban Gamaliel accepted them. On another occasion two witnesses came and said, “We saw it at its proper time, but on the night which should have been the new moon it was not seen,” and Rabban Gamaliel accepted their evidence. Rabbi Dosa ben Harkinas said: they are lying witnesses. How can they testify that a woman has given birth when on the next day her belly is between her teeth (swollen)? Rabbi Joshua to him: I see your argument.", 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, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (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, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (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.", |
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61. Mishnah, Oholot, 16.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 194| 16.4. "הַבּוֹדֵק, בּוֹדֵק אַמָּה עַל אַמָּה וּמַנִּיחַ אַמָּה, עַד שֶׁהוּא מַגִּיעַ לְסֶלַע אוֹ לִבְתוּלָה. הַמוֹצִיא אֶת הֶעָפָר מִמְּקוֹם טֻמְאָה, אוֹכֵל בְּדִמְעוֹ. הַמְפַקֵּחַ בַּגַּל, אֵינוֹ אוֹכֵל בְּדִמְעוֹ: \n", | 16.4. "One who searches, must search over a square cubit and then leave a cubit, [digging down] until he reaches rock or virgin soil. [A priest] carrying out earth from a place of uncleanness may eat his terumah mixed with hullin. But one who is clearing away a heap of stones, may not eat his terumah mixed with hullin.", |
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62. Mishnah, Niddah, 8.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 27; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 8| 8.3. "מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁבָּאת לִפְנֵי רַבִּי עֲקִיבָא, אָמְרָה לוֹ, רָאִיתִי כָתֶם. אָמַר לָהּ, שֶׁמָּא מַכָּה הָיְתָה בִיךְ. אָמְרָה לוֹ, הֵן, וְחָיְתָה. אָמַר לָהּ, שֶׁמָּא יְכוֹלָה לְהִגָּלַע וּלְהוֹצִיא דָם. אָמְרָה לוֹ, הֵן. וְטִהֲרָהּ רַבִּי עֲקִיבָא. רָאָה תַלְמִידָיו מִסְתַּכְּלִין זֶה בָזֶה. אָמַר לָהֶם, מַה הַדָּבָר קָשֶׁה בְעֵינֵיכֶם. שֶׁלֹּא אָמְרוּ חֲכָמִים הַדָּבָר לְהַחְמִיר אֶלָּא לְהָקֵל, שֶׁנֶּאֱמַר (ויקרא טו), וְאִשָּׁה כִּי תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ, דָּם וְלֹא כָתֶם: \n", | 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.", |
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63. Mishnah, Negaim, 4.11 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 241| 4.11. "בַּהֶרֶת כַּחֲצִי גְרִיס וְאֵין בָּהּ כְּלוּם, נוֹלְדָה בַהֶרֶת כַּחֲצִי גְרִיס וּבָהּ שְׁתֵּי שְׂעָרוֹת, הֲרֵי זוֹ לְהַחְלִיט, מִפְּנֵי שֶׁאָמְרוּ, אִם בַּהֶרֶת קָדְמָה לְשֵׂעָר לָבָן, טָמֵא. וְאִם שֵׂעָר לָבָן קָדַם לְבַהֶרֶת, טָהוֹר. וְאִם סָפֵק, טָמֵא. וְרַבִּי יְהוֹשֻׁעַ קִהָה: \n", | 4.11. "A bright spot the size of a split bean and there was nothing else, and then there appeared a bright spot of the size of half a split bean having two hairs, this one is declared unclean. Because they said: if the bright spot preceded the white hair he is unclean; if the white hair preceded the bright spot he is clean; and if it is doubtful he is unclean. Rabbi Joshua regards this as unsolvable.", |
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64. Mishnah, Nedarim, 5.6, 9.5, 9.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 27, 142; Katzoff (2019), On Jews in the Roman World: Collected Studies. 58| 5.6. "הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ וְאֵין לוֹ מַה יֹּאכַל, נוֹתְנוֹ לְאַחֵר לְשׁוּם מַתָּנָה, וְהַלָּה מֻתָּר בָּהּ. מַעֲשֶׂה בְאֶחָד בְּבֵית חוֹרוֹן שֶׁהָיָה אָבִיו מֻדָּר הֵימֶנּוּ הֲנָאָה, וְהָיָה מַשִּׂיא אֶת בְּנוֹ, וְאָמַר לַחֲבֵרוֹ, חָצֵר וּסְעוּדָה נְתוּנִים לְךָ בְמַתָּנָה, וְאֵינָן לְפָנֶיךָ אֶלָּא כְדֵי שֶׁיָּבֹא אַבָּא וְיֹאכַל עִמָּנוּ בַּסְּעוּדָה. אָמַר לוֹ, אִם שֶׁלִּי הֵם, הֲרֵי הֵם מֻקְדָּשִׁין לַשָּׁמָיִם. אָמַר לוֹ, לֹא נָתַתִּי אֶת שֶׁלִּי שֶׁתַּקְדִּישֵׁם לַשָּׁמָיִם. אָמַר לוֹ, לֹא נָתַתָּ לִּי אֶת שֶׁלְּךָ אֶלָּא שֶׁתְּהֵא אַתָּה וְאָבִיךָ אוֹכְלִים וְשׁוֹתִים וּמִתְרַצִּים זֶה לָזֶה, וִיהֵא עָוֹן תָּלוּי בְּרֹאשׁוֹ. וּכְשֶׁבָּא דָבָר לִפְנֵי חֲכָמִים, אָמְרוּ, כָּל מַתָּנָה שֶׁאֵינָהּ שֶׁאִם הִקְדִּישָׁהּ אֵינָהּ מְקֻדֶּשֶׁת, אֵינָהּ מַתָּנָה: \n", 9.5. "פּוֹתְחִין לָאָדָם בִּכְתֻבַּת אִשְׁתּוֹ. וּמַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מֵאִשְׁתּוֹ הֲנָאָה וְהָיְתָה כְתֻבָּתָהּ אַרְבַּע מֵאוֹת דִּינָרִין, וּבָא לִפְנֵי רַבִּי עֲקִיבָא וְחִיְּבוֹ לִתֵּן לָהּ כְּתֻבָּתָהּ. אָמַר לוֹ, רַבִּי, שְׁמֹנֶה מֵאוֹת דִּינָרִין הִנִּיחַ אַבָּא, וְנָטַל אָחִי אַרְבַּע מֵאוֹת וַאֲנִי אַרְבַּע מֵאוֹת, לֹא דַיָּהּ שֶׁתִּטֹּל הִיא מָאתַיִם, וַאֲנִי מָאתָיִם. אָמַר לוֹ רַבִּי עֲקִיבָא, אֲפִלּוּ אַתָּה מוֹכֵר שְׂעַר רֹאשְׁךָ, אַתָּה נוֹתֵן לָהּ כְּתֻבָּתָהּ. אָמַר לוֹ, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן, לֹא הָיִיתִי נוֹדֵר, וְהִתִּירָהּ רַבִּי עֲקִיבָא: \n", 9.10. "קוֹנָם שֶׁאֵינִי נוֹשֵׂא אֶת פְּלוֹנִית כְּעוּרָה, וַהֲרֵי הִיא נָאָה. שְׁחוֹרָה, וַהֲרֵי הִיא לְבָנָה. קְצָרָה, וַהֲרֵי הִיא אֲרֻכָּה, מֻתָּר בָּהּ. לֹא מִפְּנֵי שֶׁהִיא כְעוּרָה וְנַעֲשֵׂית נָאָה, שְׁחוֹרָה וְנַעֲשֵׂית לְבָנָה, קְצָרָה וְנַעֲשֵׂית אֲרֻכָּה, אֶלָּא שֶׁהַנֶּדֶר טָעוּת. וּמַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מִבַּת אֲחוֹתוֹ הֲנָיָה, וְהִכְנִיסוּהָ לְבֵית רַבִּי יִשְׁמָעֵאל וְיִפּוּהָ. אָמַר לוֹ רַבִּי יִשְׁמָעֵאל, בְּנִי, לָזוֹ נָדָרְתָּ. אָמַר לוֹ, לָאו. וְהִתִּירוֹ רַבִּי יִשְׁמָעֵאל. בְּאוֹתָהּ שָׁעָה בָּכָה רַבִּי יִשְׁמָעֵאל וְאָמַר, בְּנוֹת יִשְׂרָאֵל נָאוֹת הֵן, אֶלָּא שֶׁהָעֲנִיּוּת מְנַוַּלְתָּן. וּכְשֶׁמֵּת רַבִּי יִשְׁמָעֵאל, הָיוּ בְנוֹת יִשְׂרָאֵל נוֹשְׂאוֹת קִינָה וְאוֹמְרוֹת, בְּנוֹת יִשְׂרָאֵל אֶל רַבִּי יִשְׁמָעֵאל בְּכֶינָה. וְכֵן הוּא אוֹמֵר בְּשָׁאוּל (שמואל ב א) בְּנוֹת יִשְׂרָאֵל אֶל שָׁאוּל בְּכֶינָה: \n", | 5.6. "If one is forbidden by vow to benefit from his neighbor and has nothing to eat, he may give it [the food] to a third party, and he is permitted to use it. It happened to one in Beth Horon that his father was forbidden to benefit from him. Now he [the son] was giving his son in marriage and he said to his neighbor, “The courtyard and the banquet are give to you as a gift, but they are yours only that my father may come and feast with us at the banquet.” He said to him, “If they are mine, let them be dedicated to heaven!” [The son] responded, “But I did not give you my property to dedicate it to heaven.” [The other] responded, “You gave me yours so that you and your father might eat and drink together and become reconciled to one another, while the sin [of a broken vow] should devolve upon his (i.e. head.” When the matter came before the Sages, they ruled: every gift which is not [so given] that if he [the recipient] dedicates it, it is dedicated, is no gift [at all].", 9.5. "They release a vow by reference to a wife’s kethubah. And it once happened that a man vowed not to benefit from his wife and her ketubah amounted to four hundred denarii. He went before Rabbi Akiva, who ordered him to pay her the ketubah [in full]. He said to him, “Rabbi! My father left eight hundred denarii, of which my brother took four hundred and I took four hundred. Isn’t it enough that she should receive two hundred and I two hundred?” Rabbi Akiva replied: even if you have to sell the hair of your head you must pay her her ketubah. He said to him, “Had I known that it is so, I would not have vowed.” And Rabbi Akiva released his vow.", 9.10. "“Konam if I marry that ugly woman,” and she turns out to be beautiful; “That black-skinned woman,” and she turns out to be light-skinned; “That short woman,” and she turns out to be tall, he is permitted to marry her, not because she was ugly, and became beautiful, or black and became light-skinned, short and grew tall, but because the vow was made in error. And thus it happened with one who vowed not to benefit from his sister’s daughter, and she was taken into Rabbi Ishmael’s house and they made her beautiful. Rabbi Ishmael said to him, “My son! Did you vow not to benefit from this one!” He said, “No,” and Rabbi Ishmael permitted her [to him]. In that hour Rabbi Ishmael wept and said, “The daughters of Israel are beautiful, but poverty disfigures them.” And when Rabbi Ishmael died, the daughters of Israel raised a lament, saying, “Daughters of Israel weep for Rabbi Ishmael.” And thus it is said too of Saul, “Daughters of Israel, weep for Saul” (II Samuel 1:24).", |
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65. Mishnah, Nazir, 2.3, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 21, 142| 2.3. "מָזְגוּ לוֹ אֶת הַכּוֹס, וְאָמַר הֲרֵינִי נָזִיר מִמֶּנוּ, הֲרֵי זֶה נָזִיר. מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁהָיְתָה שִׁכּוֹרָה וּמָזְגוּ לָהּ אֶת הַכּוֹס, וְאָמְרָה הֲרֵינִי נְזִירָה מִמֶּנּוּ, אָמְרוּ חֲכָמִים, לֹא נִתְכַּוְּנָה אֶלָּא לוֹמַר הֲרֵי הוּא עָלַי קָרְבָּן: \n" 5.4. "מִי שֶׁנָּדַר בְּנָזִיר וְהָלַךְ לְהָבִיא אֶת בְּהֶמְתּוֹ וּמְצָאָהּ שֶׁנִּגְנְבָה, אִם עַד שֶׁלֹּא נִגְנְבָה בְהֶמְתּוֹ נָזַר, הֲרֵי זֶה נָזִיר. וְאִם מִשֶּׁנִּגְנְבָה בְהֶמְתּוֹ נָזַר, אֵינוֹ נָזִיר. וְזוֹ טָעוּת טָעָה נַחוּם הַמָּדִי כְּשֶׁעָלוּ נְזִירִים מִן הַגּוֹלָה וּמָצְאוּ בֵית הַמִּקְדָּשׁ חָרֵב, אָמַר לָהֶם נַחוּם הַמָּדִי, אִלּוּ הֱיִיתֶם יוֹדְעִים שֶׁבֵּית הַמִּקְדָּשׁ חָרֵב הֱיִיתֶם נוֹזְרִים. אָמְרוּ לוֹ לֹא, וְהִתִּירָן נַחוּם הַמָּדִי. וּכְשֶׁבָּא הַדָּבָר אֵצֶל חֲכָמִים, אָמְרוּ לוֹ, כֹּל שֶׁנָּזַר עַד שֶׁלֹּא חָרַב בֵּית הַמִּקְדָּשׁ, נָזִיר. וּמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, אֵינוֹ נָזִיר: \n", | 2.3. "If they mixed for him a cup of wine, and he said, “Behold, I am a nazirite in regard to it,” he becomes a nazirite. It once happened that a woman was intoxicated and they mixed for her a cup of wine and she said, “Behold, I am a nazirite in regard to it.” The sages ruled that she only meant to forbid it to herself as a sacrifice." 5.4. "If one vowed to be a nazirite and went to bring his animal [for the sacrifice] and found that it had been stolen: If he had taken the nazirite vow before his animal was stolen, he is [still] a nazirite. But if he had taken the nazirite vow after his animal was stolen, he is not a nazirite. It was this mistake that Nahum the Mede made. When nazirites arrived [in Jerusalem] from the Diaspora and found the Temple destroyed, Nahum the Mede said to them, “Had you known that the Temple would be destroyed, would you have become nazirites?” They answered, no, and Nahum the Mede released them [from their vow]. When the matter came before the sages they said to him: whoever vowed a nazirite vow before the destruction of the Temple is a nazirite, but if after the destruction of the temple, he is not a nazirite.", |
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66. Mishnah, Middot, 2.5, 5.3-5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 194| 2.5. "עֶזְרַת הַנָּשִׁים הָיְתָה אֹרֶךְ מֵאָה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב מֵאָה וּשְׁלֹשִׁים וְחָמֵשׁ. וְאַרְבַּע לְשָׁכוֹת הָיוּ בְאַרְבַּע מִקְצוֹעוֹתֶיהָ, שֶׁל אַרְבָּעִים אַרְבָּעִים אַמָּה. וְלֹא הָיוּ מְקוֹרוֹת. וְכָךְ הֵם עֲתִידִים לִהְיוֹת, שֶׁנֶּאֱמַר (יחזקאל מו), וַיּוֹצִיאֵנִי אֶל הֶחָצֵר הַחִיצוֹנָה וַיַּעֲבִירֵנִי אֶל אַרְבַּעַת מִקְצוֹעֵי הֶחָצֵר וְהִנֵּה חָצֵר בְּמִקְצֹעַ הֶחָצֵר, חָצֵר בְּמִקְצֹעַ הֶחָצֵר, בְּאַרְבַּעַת מִקְצֹעוֹת הֶחָצֵר חֲצֵרוֹת קְטֻרוֹת. וְאֵין קְטֻרוֹת אֶלָּא שֶׁאֵינָן מְקוֹרוֹת. וּמֶה הָיוּ מְשַׁמְּשׁוֹת. דְּרוֹמִית מִזְרָחִית, הִיא הָיְתָה לִשְׁכַּת הַנְּזִירִים, שֶׁשָּׁם הַנְּזִירִים מְבַשְּׁלִין אֶת שַׁלְמֵיהֶן, וּמְגַלְּחִין אֶת שְׂעָרָן, וּמְשַׁלְּחִים תַּחַת הַדּוּד. מִזְרָחִית צְפוֹנִית, הִיא הָיְתָה לִשְׁכַּת הָעֵצִים, שֶׁשָּׁם הַכֹּהֲנִים בַּעֲלֵי מוּמִין מַתְלִיעִין הָעֵצִים. וְכָל עֵץ שֶׁנִּמְצָא בוֹ תוֹלַעַת, פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵּחַ. צְפוֹנִית מַעֲרָבִית, הִיא הָיְתָה לִשְׁכַּת מְצֹרָעִים. מַעֲרָבִית דְּרוֹמִית, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, שָׁכַחְתִּי מֶה הָיְתָה מְשַׁמֶּשֶׁת. אַבָּא שָׁאוּל אוֹמֵר, שָׁם הָיוּ נוֹתְנִין יַיִן וָשֶׁמֶן, הִיא הָיְתָה נִקְרֵאת לִשְׁכַּת בֵּית שְׁמַנְיָה. וַחֲלָקָה הָיְתָה בָּרִאשׁוֹנָה, וְהִקִּיפוּהָ כְצוֹצְרָה, שֶׁהַנָּשִׁים רוֹאוֹת מִלְמַעְלָן, וְהָאֲנָשִׁים מִלְּמַטָּן, כְּדֵי שֶׁלֹּא יְהוּ מְעֹרָבִין. וַחֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת עוֹלוֹת מִתּוֹכָהּ לְעֶזְרַת יִשְׂרָאֵל, כְּנֶגֶד חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן הַלְוִיִּם אוֹמְרִים בַּשִּׁיר. לֹא הָיוּ טְרוּטוֹת, אֶלָּא מֻקָּפוֹת כַּחֲצִי גֹרֶן עֲגֻלָּה: \n", 5.3. "שֵׁשׁ לְשָׁכוֹת הָיוּ בָעֲזָרָה, שָׁלֹשׁ בַּצָּפוֹן וְשָׁלֹשׁ בַּדָּרוֹם. שֶׁבַּצָּפוֹן, לִשְׁכַּת הַמֶּלַח, לִשְׁכַּת הַפַּרְוָה, לִשְׁכַּת הַמְדִיחִים. לִשְׁכַּת הַמֶּלַח, שָׁם הָיוּ נוֹתְנִים מֶלַח לַקָּרְבָּן. לִשְׁכַּת הַפַּרְוָה, שָׁם הָיוּ מוֹלְחִין עוֹרוֹת קָדָשִׁים, וְעַל גַּגָּהּ הָיָה בֵית הַטְּבִילָה לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים. לִשְׁכַּת הַמְדִיחִין, שֶׁשָּׁם הָיוּ מְדִיחִין קִרְבֵי הַקֳּדָשִׁים. וּמִשָּׁם מְסִבָּה עוֹלָה לְגַג בֵּית הַפַּרְוָה: \n", 5.4. "שֶׁבַּדָּרוֹם, לִשְׁכַּת הָעֵץ, לִשְׁכַּת הַגּוֹלָה, לִשְׁכַּת הַגָּזִית. לִשְׁכַּת הָעֵץ, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, שָׁכַחְתִּי מֶה הָיְתָה מְשַׁמֶּשֶׁת. אַבָּא שָׁאוּל אוֹמֵר, לִשְׁכַּת כֹּהֵן גָּדוֹל, וְהִיא הָיְתָה אֲחוֹרֵי שְׁתֵּיהֶן, וְגַג שְׁלָשְׁתָּן שָׁוֶה. לִשְׁכַּת הַגּוֹלָה, שָׁם הָיָה בוֹר קָבוּעַ, וְהַגַּלְגַּל נָתוּן עָלָיו, וּמִשָּׁם מַסְפִּיקִים מַיִם לְכָל הָעֲזָרָה. לִשְׁכַּת הַגָּזִית, שָׁם הָיְתָה סַנְהֶדְרִי גְדוֹלָה שֶׁל יִשְׂרָאֵל יוֹשֶׁבֶת וְדָנָה אֶת הַכְּהֻנָּה, וְכֹהֵן שֶׁנִּמְצָא בוֹ פְסוּל, לוֹבֵשׁ שְׁחוֹרִים וּמִתְעַטֵּף שְׁחוֹרִים, וְיוֹצֵא וְהוֹלֵךְ לוֹ. וְשֶׁלֹּא נִמְצָא בוֹ פְסוּל, לוֹבֵשׁ לְבָנִים וּמִתְעַטֵּף לְבָנִים, נִכְנָס וּמְשַׁמֵּשׁ עִם אֶחָיו הַכֹּהֲנִים. וְיוֹם טוֹב הָיוּ עוֹשִׂים, שֶׁלֹּא נִמְצָא פְסוּל בְּזַרְעוֹ שֶׁל אַהֲרֹן הַכֹּהֵן, וְכָךְ הָיוּ אוֹמְרִים, בָּרוּךְ הַמָּקוֹם בָּרוּךְ הוּא, שֶׁלֹּא נִמְצָא פְסוּל בְּזַרְעוֹ שֶׁל אַהֲרֹן. וּבָרוּךְ הוּא, שֶׁבָּחַר בְּאַהֲרֹן וּבְבָנָיו לַעֲמֹד לְשָׁרֵת לִפְנֵי ה' בְּבֵית קָדְשֵׁי הַקֳּדָשִׁים: \n", | 2.5. "The courtyard of the women was a hundred and thirty-five cubits long by a hundred and thirty-five wide. It had four chambers in its four corners, each of which was forty cubits. They were not roofed, and so they will be in the time to come, as it says, “Then he brought me forth into the outer court, and caused me to pass by the four corners of the court, and behold in every corner of the court there was a court. In the four corners of the court there were keturot courts” (Ezekiel 46:21-22) and keturot means that they were not roofed. For what were they used? The southeastern one was the chamber of the Nazirites where the Nazirites used to boil their shelamim and shave their hair and throw it under the pot. The northeastern one was the wood chamber where priests with physical defects used to pick out the wood which had worms, every piece with a worm in it being unfit for use on the altar. The northwestern one was the chamber of those with skin disease. The southwestern one: Rabbi Eliezer ben Jacob said: I forget what it was used for. Abba Shaul says: they used to store there wine and oil, and it was called the chamber of oil. It [the courtyard of the women] had originally been smooth [without protrusions in the walls] but subsequently they surrounded it with a balcony so that the women could look on from above while the men were below, and they should not mix together. Fifteen steps led up from it to the courtyard of Israel, corresponding to the fifteen [songs of] ascents mentioned in the Book of Psalms, and upon which the Levites used to sing. They were not rectangular but circular like the half of a threshing floor.", 5.3. "There were six chambers in the courtyard, three on the north and three on the south. On the north were the salt chamber, the parvah chamber and the washer's chamber. In the salt chamber they used to keep the salt for the offerings. In the parvah chamber they used to salt the skins of the animal-offerings. On its roof was the bath used by the high priest on Yom Kippur. In the washers’ chamber they used to wash the entrails of the sacrificial animals, and from it a winding way went up to the roof of the parvah chamber.", 5.4. "On the south were the wood chamber, the chamber of the exile and the chamber of hewn stones. The wood chamber: Rabbi Eliezer ben Jacob says: I forget what it was used for. Abba Shaul says: It was the chamber of the high priest, and it was behind the two of them, and one roof covered all three. In the chamber of the exile there was a fixed cistern, with a wheel over it, and from there water was provided for all of the courtyard. In the chamber of hewn stone the great Sanhedrin of Israel used to sit and judge the priesthood. A priest in whom was found a disqualification used to put on black garments and wrap himself in black and go away. One in whom no disqualification was found used to put on white garments and wrap himself in white and go in and serve along with his brother priests. They used to make a feast because no blemish had been found in the seed of Aaron the priest, and they used to say: Blessed is the Omnipresent, blessed is He, for no blemish has been found in the seed of Aaron. Blessed is He who chose Aaron and his sons to stand to minister before the Lord in the Holy of Holies.", |
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67. Mishnah, Megillah, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi akiva Found in books: Schiffman (1983), Testimony and the Penal Code, 206| 4.3. "אֵין פּוֹרְסִין אֶת שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בַּתּוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא, וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בַּשֵּׁם, פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָּהֶן:", | 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 God’s 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.", |
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68. Mishnah, Kilayim, 4.9, 7.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 19, 142| 4.9. "הַנּוֹטֵעַ אֶת כַּרְמוֹ עַל שֵׁשׁ עֶשְׂרֵה אַמָּה שֵׁשׁ עֶשְׂרֵה אַמָּה, מֻתָּר לְהָבִיא זֶרַע לְשָׁם. אָמַר רַבִּי יְהוּדָה, מַעֲשֶׂה בְצַלְמוֹן, בְּאֶחָד שֶׁנָּטַע אֶת כַּרְמוֹ עַל שֵׁשׁ עֶשְׂרֵה שֵׁשׁ עֶשְׂרֵה אַמָּה, וְהָיָה הוֹפֵךְ שְׂעַר שְׁתֵּי שׁוּרוֹת לְצַד אֶחָד וְזוֹרֵעַ אֶת הַנִּיר, וּבְשָׁנָה אַחֶרֶת הָיָה הוֹפֵךְ אֶת הַשֵּׂעָר לְמָקוֹם אַחֵר וְזוֹרֵעַ אֶת הַבּוּר, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים, וְהִתִּירוּ. רַבִּי מֵאִיר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, אַף הַנּוֹטֵעַ אֶת כַּרְמוֹ עַל שְׁמֹנֶה שְׁמֹנֶה אַמּוֹת, מֻתָּר: \n", 7.5. "אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בְּאֶחָד שֶׁזָּרַע אֶת כַּרְמוֹ בַּשְּׁבִיעִית, וּבָא מַעֲשֶׂה לִפְנֵי רַבִּי עֲקִיבָא, וְאָמַר, אֵין אָדָם מְקַדֵּשׁ דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ: \n", | 4.9. "One who plants his vineyard sixteen cubits, sixteen cubits [separating each row], he may bring seed there. Rabbi Judah said: It happened at Tsalmon that a man planted his vineyard on [a plan of] sixteen cubits, sixteen cubits [separating each row]. [One year] he would turn the tips of the vine branches of two [adjacent rows] towards one place, and sow the furrow [in between], and the following year he would turn the tips of the vine branches in the opposite direction, and sow the land which had been left untilled [the preceding year]. The matter came before the sages, and they declared it permitted. Rabbi Meir and Rabbi Shimon say: even one who has planted his vineyard with eight cubits [between every two rows], this is permitted.", 7.5. "Rabbi Yose said: It happened that a man sowed [seed in] his vineyard in the sabbatical year, and the matter came before Rabbi Akiva, who said: a person does not prohibit [as kilayim] that which is not his own.", |
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69. Mishnah, Kiddushin, 2.7, 3.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 101, 165| 2.7. "הַמְקַדֵּשׁ אִשָּׁה וּבִתָּהּ אוֹ אִשָּׁה וַאֲחוֹתָהּ, כְּאַחַת, אֵינָן מְקֻדָּשׁוֹת. וּמַעֲשֶׂה בְחָמֵשׁ נָשִׁים וּבָהֶן שְׁתֵּי אֲחָיוֹת, וְלִקֵּט אֶחָד כַּלְכָּלָה שֶׁל תְּאֵנִים, וְשֶׁלָּהֶם הָיְתָה וְשֶׁל שְׁבִיעִית הָיְתָה, וְאָמַר הֲרֵי כֻלְּכֶם מְקֻדָּשׁוֹת לִי בְכַלְכָּלָה זוֹ, וְקִבְּלָה אַחַת מֵהֶן עַל יְדֵי כֻלָּן, וְאָמְרוּ חֲכָמִים, אֵין הָאֲחָיוֹת מְקֻדָּשׁוֹת: \n", 3.12. "כָּל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁין וְאֵין עֲבֵרָה, הַוָּלָד הוֹלֵךְ אַחַר הַזָּכָר. וְאֵיזֶה, זוֹ כֹהֶנֶת, לְוִיָּה וְיִשְׂרְאֵלִית שֶׁנִּשְּׂאוּ לְכֹהֵן וּלְלֵוִי וּלְיִשְׂרָאֵל. וְכָל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁין וְיֵשׁ עֲבֵרָה, הַוָּלָד הוֹלֵךְ אַחַר הַפָּגוּם. וְאֵיזוֹ, זוֹ אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין. וְכָל מִי שֶׁאֵין לָהּ עָלָיו קִדּוּשִׁין אֲבָל יֶשׁ לָהּ עַל אֲחֵרִים קִדּוּשִׁין, הַוָּלָד מַמְזֵר. וְאֵיזֶה, זֶה הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת שֶׁבַּתּוֹרָה. וְכָל מִי שֶׁאֵין לָהּ לֹא עָלָיו וְלֹא עַל אֲחֵרִים קִדּוּשִׁין, הַוָּלָד כְּמוֹתָהּ. וְאֵיזֶה, זֶה וְלַד שִׁפְחָה וְנָכְרִית: \n", | 2.7. "If one betroths a woman and her daughter or a woman and her sister at one time, they are not betrothed. And it once happened that five women, among whom were two sisters, that a man gathered a basket of figs, which was theirs, and which was of the seventh year, and he said, “Behold, you are betrothed to me with this basket,” and one accepted it on behalf of them all and the sages said: the sisters are not betrothed.", 3.12. "Wherever there is kiddushin and there is no transgression, the child goes after the status of the male. And what case is this? When the daughter of a priest, a Levite or an Israelite is married to a priest, a Levite or an Israelite. And wherever there is kiddushin and there is transgression, the child goes after the status of the flawed parent. And what case is this? When a widow is married to a high priest, or a divorced woman or a halutzah to an ordinary priest, or a mamzeret or a netinah to an Israelite, and the daughter of an Israelite to a mamzer or a natin. And any [woman] who cannot contract kiddushin with that particular person but can contract kiddushin with another person, the child is a mamzer. And what case is this? One who has intercourse with any relation prohibited in the Torah. And any [woman] who can not contract kiddushin with that particular person or with others, the child follows her status. And what case is this? The child issue of a female slave or a gentile woman.", |
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70. Mishnah, Keritot, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 98| 1.1. "שְׁלשִׁים וָשֵׁשׁ כְּרֵתוֹת בַּתּוֹרָה. הַבָּא עַל הָאֵם, וְעַל אֵשֶׁת הָאָב, וְעַל הַכַּלָּה, הַבָּא עַל הַזְּכוּר, וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה עָלֶיהָ, הַבָּא עַל אִשָּׁה וּבִתָּהּ, וְעַל אֵשֶׁת אִישׁ, הַבָּא עַל אֲחוֹתוֹ, וְעַל אֲחוֹת אָבִיו, וְעַל אֲחוֹת אִמּוֹ, וְעַל אֲחוֹת אִשְׁתּוֹ, וְעַל אֵשֶׁת אָחִיו, וְעַל אֵשֶׁת אֲחִי אָבִיו, וְעַל הַנִּדָּה, הַמְגַדֵּף, וְהָעוֹבֵד עֲבוֹדָה זָרָה, וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, וּבַעַל אוֹב, הַמְחַלֵּל אֶת הַשַּׁבָּת, וְטָמֵא שֶׁאָכַל אֶת הַקֹּדֶשׁ, וְהַבָּא לַמִּקְדָּשׁ טָמֵא, הָאוֹכֵל חֵלֶב, וְדָם, נוֹתָר, וּפִגּוּל, הַשּׁוֹחֵט וְהַמַּעֲלֶה בַּחוּץ, הָאוֹכֵל חָמֵץ בְּפֶסַח, וְהָאוֹכֵל וְהָעוֹשֶׂה מְלָאכָה בְיוֹם הַכִּפּוּרִים, הַמְפַטֵּם אֶת הַשֶּׁמֶן, וְהַמְפַטֵּם אֶת הַקְּטֹרֶת, וְהַסָּךְ בְּשֶׁמֶן הַמִּשְׁחָה. הַפֶּסַח וְהַמִּילָה בְּמִצְוֹת עֲשֵׂה: \n", | 1.1. "There are in the Torah thirty-six [transgressions which are punishable with] karet:When one has intercourse with his mother, His father's wife; Or his daughter-in-law; When a man has intercourse with a male, Or with a beast, Or when a woman brings a beast upon herself; When one has intercourse with a woman and her daughter; Or with a married woman; Or with his sister; Or with his father's sister; Or his mother's sister; Or his wife's sister; Or his brother's wife; Or the wife of his father's brother; Or with a menstruating woman; One who blasphemes [the Lord]; One who worships idols; Or dedicates his children to Molech; Or has a ba’al ov; Or desecrates the Shabbat; When an unclean person eats of sacred food; Or when one enters the precincts of the Temple in an unclean state; When one eats forbidden fat, Or blood; Notar; Or piggul; When one slaughters Or offers up [a consecrated animal] outside [the Temple]; One who eats anything leavened on Pesah; One who eats Or works on Yom Kippur; One who compounds the oil [of anointing]; Or compounds incense; Or uses [unlawfully] oil of anointing; And [when one transgresses the laws of] the pesah, And circumcision from among positive commandments.", |
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71. Mishnah, Kelim, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 142| 5.4. "תַּנּוּר שֶׁהֻסַּק מֵאֲחוֹרָיו, אוֹ שֶׁהֻסַּק שֶׁלֹּא לְדַעְתּוֹ, אוֹ שֶׁהֻסַּק בְּבֵית הָאֻמָּן, טָמֵא. מַעֲשֶׂה שֶׁנָּפְלָה דְלֵקָה בְתַנּוּרֵי כְפַר סִגְנָה, וּבָא מַעֲשֶׂה לְיַבְנֶה, וְטִמְּאָן רַבָּן גַּמְלִיאֵל: \n", | 5.4. "An oven that was heated from its outside, or one that was heated without the owner's knowledge, or one that was heated while still in the craftsman's house is susceptible to impurity. It once happened that a fire broke out among the ovens of Kefar Signah, and when the case was brought up at Yavneh Rabban Gamaliel ruled that they were unclean.", |
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72. Mishnah, Ketuvot, 8.7, 9.3, 11.2-11.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 58, 61, 62| 8.7. "הִנִּיחַ אָחִיו מָעוֹת, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. פֵּרוֹת הַתְּלוּשִׁין מִן הַקַּרְקַע, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. הַמְחֻבָּרִין בַּקַּרְקַע, אָמַר רַבִּי מֵאִיר, שָׁמִין אוֹתָן כַּמָּה הֵן יָפִין בְּפֵרוֹת וְכַמָּה הֵן יָפִין בְּלֹא פֵרוֹת, וְהַמּוֹתָר, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. וַחֲכָמִים אוֹמְרִים, פֵּרוֹת הַמְחֻבָּרִים בַּקַּרְקַע, שֶׁלּוֹ. וְהַתְּלוּשִׁין מִן הַקַּרְקַע, כָּל הַקּוֹדֵם זָכָה בָהֶן. קָדַם הוּא, זָכָה. קָדְמָה הִיא, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. כְּנָסָהּ, הֲרֵי הִיא כְאִשְׁתּוֹ לְכָל דָּבָר, וּבִלְבַד שֶׁתְּהֵא כְתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן: \n", 9.3. "הִנִּיחַ פֵּרוֹת תְּלוּשִׁין מִן הַקַּרְקַע, כָּל הַקּוֹדֵם זָכָה בָהֶן. זָכְתָה אִשָּׁה יוֹתֵר מִכְּתֻבָּתָהּ, וּבַעַל חוֹב יוֹתֵר עַל חוֹבוֹ, הַמּוֹתָר, רַבִּי טַרְפוֹן אוֹמֵר, יִנָּתְנוּ לַכּוֹשֵׁל שֶׁבָּהֶן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין מְרַחֲמִין בַּדִּין, אֶלָּא יִנָּתְנוּ לַיּוֹרְשִׁים, שֶׁכֻּלָּם צְרִיכִין שְׁבוּעָה וְאֵין הַיּוֹרְשִׁים צְרִיכִין שְׁבוּעָה: \n", 11.2. "אַלְמָנָה, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין, מוֹכֶרֶת שֶׁלֹּא בְּבֵית דִּין. רַבִּי שִׁמְעוֹן אוֹמֵר, מִן הַנִּשּׂוּאִין, מוֹכֶרֶת שֶׁלֹּא בְּבֵית דִּין. מִן הָאֵרוּסִין, לֹא תִמְכֹּר אֶלָּא בְּבֵית דִּין, מִפְּנֵי שֶׁאֵין לָהּ מְזוֹנוֹת, וְכָל שֶׁאֵין לָהּ מְזוֹנוֹת, לֹא תִמְכֹּר אֶלָּא בְּבֵית דִּין: \n", 11.3. "מָכְרָה כְתֻבָּתָהּ אוֹ מִקְצָתָהּ, מִשְׁכְּנָה כְתֻבָּתָהּ אוֹ מִקְצָתָהּ, נָתְנָה כְתֻבָּתָהּ לְאַחֵר אוֹ מִקְצָתָהּ, לֹא תִמְכֹּר אֶת הַשְּׁאָר אֶלָּא בְּבֵית דִּין. וַחֲכָמִים אוֹמְרִים, מוֹכֶרֶת הִיא אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים, וּמוֹכֶרֶת לִמְזוֹנוֹת שֶׁלֹּא בְּבֵית דִּין, וְכוֹתֶבֶת, לִמְזוֹנוֹת מָכָרְתִּי. וּגְרוּשָׁה לֹא תִמְכֹּר אֶלָּא בְּבֵית דִּין: \n", | 8.7. "If his brother left money, land shall be bought with it and he enjoys the usufruct.Rabbi Meir says, the land is to be valued as to how much it is worth with the produce and how much without the produce, and with the difference land should be bought and the husband is entitled to the usufruct. [If the his brother left] produce that was detached from the ground, land shall be bought [out of the proceeds] and he enjoys the usufruct.The Sages say: produce attached to the ground belongs to the husband but that which is detached from the ground belongs to the first person who takes it: [If it was] produce attached to the ground: If he [seized it] first he acquires ownership; and if she [seized it] first land shall be bought with it and he enjoys the usufruct. If he married her she is his wife in every respect save that her ketubah remains a debt on her first husband’s estate.", 9.3. "If he left produce that was detached from the ground, whoever seizes it first acquires possession. If the wife took possession of more than the amount of her ketubah, or a creditor of more than the value of his debt, the balance: Rabbi Tarfon says: it should be given to the one who is under the greatest disadvantage. Rabbi Akiva says: we do not show mercy in a matter of law. Rather it shall be given to the heirs, for whereas all the others must take an oath the heirs need not take any oath.", 11.2. "A widow, whether [her husband died] after betrothal or after marriage may sell [her husband's estate] without [permission from] a court. Rabbi Shimon says: [If her husband died] after marriage she may sell without [permission from] a court, but if after betrothal, she may not sell except with [permission from] a court, since she is not entitled to maintece, and anyone who is not entitled to maintece may not sell except with [permission from] a court.", 11.3. "[A widow who] sold her ketubah or part of it; or pledged her ketubah or part of it; or gave it away to someone else or part of it, may not sell [her husband’s property] in order to receive the remainder of her ketubah except with [the permission of] a court. But the Sages say: she may sell [the land pledged for her kethubah] even in four or five installments. And [meanwhile] she may sell [of her husband’s estate to provide] for her maintece without [the permission of] the court, and she writes, “I sold [the land to provide] for my maintece”. A divorced woman must not sell [her husband’s property] except with [the permission of] the court.", |
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73. Mishnah, Gittin, 1.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 142| 1.5. "כָּל גֵּט שֶׁיֵּשׁ עָלָיו עֵד כּוּתִי, פָּסוּל, חוּץ מִגִּטֵּי נָשִׁים וְשִׁחְרוּרֵי עֲבָדִים. מַעֲשֶׂה, שֶׁהֵבִיאוּ לִפְנֵי רַבָּן גַּמְלִיאֵל לִכְפַר עוֹתְנַאי גֵּט אִשָּׁה וְהָיוּ עֵדָיו עֵדֵי כוּתִים, וְהִכְשִׁיר. כָּל הַשְּׁטָרוֹת הָעוֹלִים בְּעַרְכָּאוֹת שֶׁל גּוֹיִם, אַף עַל פִּי שֶׁחוֹתְמֵיהֶם גּוֹיִם, כְּשֵׁרִים, חוּץ מִגִּטֵּי נָשִׁים וְשִׁחְרוּרֵי עֲבָדִים. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף אֵלּוּ כְשֵׁרִין, לֹא הֻזְכְּרוּ אֶלָּא בִזְמַן שֶׁנַּעֲשׂוּ בְהֶדְיוֹט: \n", | 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.", |
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74. Mishnah, Berachot, 6.6, 7.3, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •rabbi akiva •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 181; Schiffman (1983), Testimony and the Penal Code, 206| 6.6. "הָיוּ יוֹשְׁבִין לֶאֱכֹל, כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. הֵסֵבּוּ, אֶחָד מְבָרֵךְ לְכֻלָּן. בָּא לָהֶם יַיִן בְּתוֹךְ הַמָּזוֹן, כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. לְאַחַר הַמָּזוֹן, אֶחָד מְבָרֵךְ לְכֻלָּם. וְהוּא אוֹמֵר עַל הַמֻּגְמָר, אַף עַל פִּי שֶׁאֵין מְבִיאִין אֶת הַמֻּגְמָר אֶלָּא לְאַחַר הַסְּעֻדָּה: \n", 7.3. "כֵּיצַד מְזַמְּנִין, בִּשְׁלשָׁה אוֹמֵר נְבָרֵךְ. בִּשְׁלשָׁה וְהוּא, אוֹמֵר בָּרְכוּ. בַּעֲשָׂרָה, אוֹמֵר נְבָרֵךְ לֵאלֹהֵינוּ. בַּעֲשָׂרָה וָהוּא, אוֹמֵר בָּרְכוּ. אֶחָד עֲשָׂרָה וְאֶחָד עֲשָׂרָה רִבּוֹא. בְּמֵאָה אוֹמֵר, נְבָרֵךְ לַייָ אֱלֹהֵינוּ. בְּמֵאָה וְהוּא, אוֹמֵר בָּרְכוּ. בְּאֶלֶף, אוֹמֵר נְבָרֵךְ לַייָ אֱלֹהֵינוּ אֱלֹהֵי יִשְׂרָאֵל. בְּאֶלֶף וְהוּא, אוֹמֵר בָּרְכוּ. בְּרִבּוֹא, אוֹמֵר, נְבָרֵךְ לַייָ אֱלֹהֵינוּ אֱלֹהֵי יִשְׂרָאֵל אֱלֹהֵי הַצְּבָאוֹת יוֹשֵׁב הַכְּרוּבִים עַל הַמָּזוֹן שֶׁאָכָלְנוּ. בְּרִבּוֹא וְהוּא, אוֹמֵר בָּרְכוּ. כְּעִנְיָן שֶׁהוּא מְבָרֵךְ, כָּךְ עוֹנִין אַחֲרָיו, בָּרוּךְ יְיָ אֱלֹהֵינוּ אֱלֹהֵי יִשְׂרָאֵל אֱלֹהֵי הַצְּבָאוֹת יוֹשֵׁב הַכְּרוּבִים עַל הַמָּזוֹן שֶׁאָכָלְנוּ. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, לְפִי רֹב הַקָּהָל הֵן מְבָרְכִין, שֶׁנֶּאֱמַר בְּמַקְהֵלוֹת בָּרְכוּ אֱלֹהִים, יְיָ מִמְּקוֹר יִשְׂרָאֵל (תהלים סח). אָמַר רַבִּי עֲקִיבָא, מַה מָּצִינוּ בְּבֵית הַכְּנֶסֶת, אֶחָד מְרֻבִּין וְאֶחָד מֻעָטִין אוֹמֵר, בָּרְכוּ אֶת יְיָ. רַבִּי יִשְׁמָעֵאל אוֹמֵר, בָּרְכוּ אֶת יְיָ הַמְבֹרָךְ: \n", 9.5. "חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: \n", | 6.6. "If [those at the table] are sitting upright, each one blesses for himself. If they are reclining, one blesses for them all. If wine came during the meal, each one says a blessing for himself. If after the meal, one blesses for them all. The same one says [the blessing] over the incense, even though the incense is not brought until after the meal.", 7.3. "How do they invite [one another to recite the Birkat Hamazon]?If there are three, he [the one saying Birkat Hamazon] says, “Let us bless [Him of whose food we have eaten].” If there are three and him he says, “Bless [Him of whose food we have eaten]” If there are ten, he says, “Let us bless our God [of whose food we have eaten].” If there are ten and he says, “Bless.” It is the same whether there are ten or ten myriads (ten ten thousands). If there are a hundred he says, “Let us bless the Lord our God [of whose food we have eaten]. If there are a hundred and him he says, “Bless.” If there are a thousand he says “Let us bless the Lord our God, the God of Israel [of whose food we have eaten].” If there are a thousand and him he says “Bless.” If there are ten thousand he says, “Let us bless the Lord our God, the God of Israel, the God of hosts, who dwells among the cherubim, for the food which we have eaten.” If there are ten thousand and him he says, “Bless.” Corresponding to his blessing the others answer after him, “Blessed be the Lord our God the God of Israel, the God of hosts, who dwells among the cherubim, for the food which we have eaten.” Rabbi Yose the Galilean says: According to the number of the congregation, they bless, as it says, “In assemblies bless God, the Lord, O you who are from the fountain of Israel.” Rabbi Akiba said: What do we find in the synagogue? Whether there are many or few the he says, “Bless the Lord your God.” Rabbi Ishmael says: “Bless the Lord your God who is blessed.”", 9.5. "One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”", |
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75. Mishnah, Bekhorot, 4.4, 5.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 142| 4.4. "מִי שֶׁאֵינוֹ מֻמְחֶה וְרָאָה אֶת הַבְּכוֹר וְנִשְׁחַט עַל פִּיו, הֲרֵי זֶה יִקָּבֵר, וִישַׁלֵּם מִבֵּיתוֹ. דָּן אֶת הַדִּין, זִכָּה אֶת הַחַיָּב וְחִיֵּב אֶת הַזַּכַּאי, טִמֵּא אֶת הַטָהוֹר וְטִהֵר אֶת הַטָּמֵא, מַה שֶּׁעָשָׂה עָשׂוּי וִישַׁלֵּם מִבֵּיתוֹ. וְאִם הָיָה מֻמְחֶה לְבֵית דִּין, פָּטוּר מִלְּשַׁלֵּם. מַעֲשֶׂה בְפָרָה שֶׁנִּטְּלָה הָאֵם שֶׁלָּהּ, וְהֶאֱכִילָהּ רַבִּי טַרְפוֹן לַכְּלָבִים, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהָ. אָמַר תוֹדוֹס הָרוֹפֵא, אֵין פָּרָה וַחֲזִירָה יוֹצְאָה מֵאֲלֶכְּסַנְדְּרִיָּא עַד שֶׁהֵם חוֹתְכִין אֶת הָאֵם שֶׁלָּהּ, בִּשְׁבִיל שֶׁלֹּא תֵלֵד. אָמַר רַבִּי טַרְפוֹן, הָלְכָה חֲמוֹרְךָ טַרְפוֹן. אָמַר לוֹ רַבִּי עֲקִיבָא, רַבִּי טַרְפוֹן, פָּטוּר אַתָּה, שֶׁאַתָּה מֻמְחֶה לְבֵית דִּין, וְכָל הַמֻּמְחֶה לְבֵית דִּין פָּטוּר מִלְּשַׁלֵּם:", 5.3. "הַצּוֹרֵם בְּאֹזֶן הַבְּכוֹר, הֲרֵי זֶה לֹא יִשָּׁחֵט עוֹלָמִית, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, כְּשֶׁיִּוָּלֵד לוֹ מוּם אַחֵר, יִשָּׁחֵט עָלָיו. מַעֲשֶׂה בְזָכָר שֶׁל רְחֵלִים זָקֵן וּשְׂעָרוֹ מְדֻלְדָּל, רָאָהוּ קַסְדּוֹר אֶחָד, אָמַר, מַה טִּיבוֹ שֶׁל זֶה. אָמְרוּ לוֹ, בְּכוֹר הוּא וְאֵינוֹ נִשְׁחָט אֶלָּא אִם כֵּן הָיָה בּוֹ מוּם. נָטַל פִּגְיוֹן וְצָרַם בְּאָזְנוֹ, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהוּ. רָאָה שֶׁהִתִּירוּ, וְהָלַךְ וְצָרַם בְּאָזְנֵי בְכוֹרוֹת אֲחֵרִים, וְאָסָרוּ. פַּעַם אַחַת הָיוּ תִינוֹקוֹת מְשַׂחֲקִין בַּשָּׂדֶה וְקָשְׁרוּ זַנְבוֹת טְלָאִים זֶה לָזֶה, וְנִפְסְקָה זְנָבוֹ שֶׁל אֶחָד מֵהֶם וַהֲרֵי הוּא בְכוֹר, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּהוּ. רָאוּ שֶׁהִתִּירוּ, וְהָלְכוּ וְקָשְׁרוּ זַנְבוֹת בְּכוֹרוֹת אֲחֵרִים, וְאָסָרוּ. זֶה הַכְּלָל, כֹּל שֶׁהוּא לְדַעְתּוֹ, אָסוּר. וְשֶׁלֹּא לְדַעְתּוֹ, מֻתָּר: \n", | 4.4. "If one who is not an expert sees a first born and it was slaughtered by his instructions, in such a case it shall be buried and he shall make reparation from his own pocket. If a [non-expert] judge gave a judgment and declared innocent a person who was really liable or made liable a person who was really innocent, declared unclean a thing which was clean or declared clean a thing which was really unclean, his decision stands but he has to make reparation from his own pocket. If the judge was an expert [sanctioned by the] court, he is exempt from making reparation. It happened once that a cow's womb was removed and Rabbi Tarfon gave it [the cow] to the dogs to eat. The matter came before the sages at Yavneh and they permitted the animal. Todos the physician said: no cow or pig leaves Alexandria of Egypt before its womb is removed in order that it may not breed. Rabbi Tarfon said: “There goes your donkey, Tarfon.” Rabbi Akiva said to him: you are exempt, for you are an expert and whoever is an expert sanctioned by the court is exempt from reparation.", 5.3. "If one makes a slit in the ear of a firstborn animal, he may never slaughter it, the words of Rabbi Eliezer. But the sages say: when another blemish appears, he may slaughter it on account of it. It happened that a quaestor (a Roman official) saw an old male lamb with its long wool hanging down and asked: what is the meaning of this? They replied: “It is a first born and is not to be slaughtered until it has a blemish,” [The quaestor] took a dagger and slit its ear. The matter came before the sages and they permitted it. After they had permitted, he went and sliced the ears of other [first borns]. The [sages] forbade them. Once children were once playing in a field. They tied the tails of sheep one to the other and one tail which belonged to a first born was severed. The matter came before the rabbis and they permitted [the first born]. When the children saw that they had permitted [the first born to be slaughtered], they proceeded to tie the tails of other first borns. The [sages] forbade [the other first borns]. This is the rule: wherever the blemish is caused with the knowledge and consent [of the owner] it is forbidden, but, if it is not with his knowledge and consent, it is permitted.", |
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76. Mishnah, Bava Qamma, 8.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 18, 19| 8.6. "הַתּוֹקֵעַ לַחֲבֵרוֹ, נוֹתֵן לוֹ סֶלַע. רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי יוֹסֵי הַגְּלִילִי, מָנֶה. סְטָרוֹ, נוֹתֵן לוֹ מָאתַיִם זוּז. לְאַחַר יָדוֹ, נוֹתֵן לוֹ אַרְבַּע מֵאוֹת זוּז. צָרַם בְּאָזְנוֹ, תָּלַשׁ בִּשְׂעָרוֹ, רָקַק וְהִגִּיעַ בּוֹ רֻקּוֹ, הֶעֱבִיר טַלִּיתוֹ מִמֶּנּוּ, פָּרַע רֹאשׁ הָאִשָּׁה בַּשּׁוּק, נוֹתֵן אַרְבַּע מֵאוֹת זוּז. זֶה הַכְּלָל הַכֹּל לְפִי כְבוֹדוֹ. אָמַר רַבִּי עֲקִיבָא, אֲפִילוּ עֲנִיִּים שֶׁבְּיִשְׂרָאֵל, רוֹאִין אוֹתָם כְּאִלּוּ הֵם בְּנֵי חוֹרִין שֶׁיָּרְדוּ מִנִּכְסֵיהֶם, שֶׁהֵם בְּנֵי אַבְרָהָם, יִצְחָק וְיַעֲקֹב. וּמַעֲשֶׂה בְּאֶחָד שֶׁפָּרַע רֹאשׁ הָאִשָּׁה בַּשּׁוּק, בָּאת לִפְנֵי רַבִּי עֲקִיבָא, וְחִיְּבוֹ לִתֵּן לָהּ אַרְבַּע מֵאוֹת זוּז. אָמַר לוֹ רַבִּי, תֶּן לִי זְמַן. וְנָתַן לוֹ זְמַן. שְׁמָרָהּ עוֹמֶדֶת עַל פֶּתַח חֲצֵרָהּ וְשָׁבַר אֶת הַכַּד בְּפָנֶיהָ, וּבוֹ כְּאִסָּר שֶׁמֶן. גִּלְּתָה אֶת רֹאשָׁהּ, וְהָיְתָה מְטַפַּחַת וּמַנַּחַת יָדָהּ עַל רֹאשָׁהּ. הֶעֱמִיד עָלֶיהָ עֵדִים, וּבָא לִפְנֵי רַבִּי עֲקִיבָא. אָמַר לוֹ, רַבִּי, לָזוֹ אֲנִי נוֹתֵן אַרְבַּע מֵאוֹת זוּז. אָמַר לוֹ, לֹא אָמַרְתָּ כְּלוּם. הַחוֹבֵל בְּעַצְמוֹ, אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, פָּטוּר. אֲחֵרִים שֶׁחָבְלוּ בּוֹ, חַיָּבִין. וְהַקּוֹצֵץ נְטִיעוֹתָיו, אַף עַל פִּי שֶׁאֵינוֹ רַשַּׁאי, פָּטוּר. אֲחֵרִים שֶׁקָּצְצוּ אֶת נְטִיעוֹתָיו, חַיָּבִים: \n", | 8.6. "If a man boxed the ear of his fellow, he must pay him a sela (four. Rabbi Judah says in the name of Rabbi Yose the Galilean: “A maneh (one hundred.” If he slapped him he must pay 200 zuz. If with the back of his hand, he must pay him 400 zuz. If he tore at his ear, plucked out his hair, spat at him and his spit touched him, or pulled his cloak from off him, or loosed a woman’s hair in the street, he must pay 400 zuz. This is the general rule: all is in accordance with the person’s honor. Rabbi Akiva said: “Even the poor in Israel are regarded as free people who have lost their possessions, for they are the children of Abraham, Isaac and Jacob. It once happened that a man unloosed a woman’s hair in the street and she came before Rabbi Akiva and he condemned him to pay her 400 zuz. He said, “Rabbi, give me time”. And he gave him time. He caught her standing at the entrance to her courtyard, and he broke a jug of one issar’s worth of oil in front of her. She unloosed her hair and scooped up the oil in her hand and laid her hand on her head. He had set up witnesses up against her and he came before Rabbi Akiva and said to him, “Rabbi, should I give one such as this 400 zuz?” He answered, “You have said nothing.” If a man injures himself, even though he has no right to do so, is not liable. But others who injure him are liable. If a man cuts down his own saplings, even though he has no right to do so, is not liable. But, if others cut them down, they are liable.", |
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77. Mishnah, Bava Metzia, 8.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 142| 8.8. "הַמַּשְׂכִּיר בַּיִת לַחֲבֵרוֹ לְשָׁנָה, נִתְעַבְּרָה הַשָּׁנָה, נִתְעַבְּרָה לַשּׂוֹכֵר. הִשְׂכִּיר לוֹ לֶחֳדָשִׁים, נִתְעַבְּרָה הַשָּׁנָה, נִתְעַבְּרָה לַמַּשְׂכִּיר. מַעֲשֶׂה בְצִפּוֹרִי בְּאֶחָד שֶׁשָּׂכַר מֶרְחָץ מֵחֲבֵרוֹ בִּשְׁנֵים עָשָׂר זָהָב לְשָׁנָה, מִדִּינַר זָהָב לְחֹדֶשׁ, וּבָא מַעֲשֶׂה לִפְנֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְלִפְנֵי רַבִּי יוֹסֵי, וְאָמְרוּ, יַחֲלֹקוּ אֶת חֹדֶשׁ הָעִבּוּר: \n", | 8.8. "If one rented a house to his fellow by the year and the year was made a leap year, the extra month goes to the tet. If he rented it by the month and the year was made a leap year, the extra month goes to the owner. It once happened in Tzippori that a person leased a bath-house from his fellow at “twelve golden dinars a year, one dinar per month”, and [when the year became a leap year] the case came before Rabban Shimon ben Gamaliel and Rabbi Yose, and they said: “Let them share the extra month.”", |
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78. Mishnah, Bava Batra, 8.7, 9.10, 10.6, 10.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 142; Katzoff (2019), On Jews in the Roman World: Collected Studies. 63, 145| 8.7. הַכּוֹתֵב נְכָסָיו לְבָנָיו, צָרִיךְ שֶׁיִּכְתֹּב מֵהַיּוֹם וּלְאַחַר מִיתָה, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, אֵינוֹ צָרִיךְ. הַכּוֹתֵב נְכָסָיו לִבְנוֹ לְאַחַר מוֹתוֹ, הָאָב אֵינוֹ יָכוֹל לִמְכֹּר, מִפְּנֵי שֶׁהֵן כְּתוּבִין לַבֵּן, וְהַבֵּן אֵינוֹ יָכוֹל לִמְכֹּר, מִפְּנֵי שֶׁהֵן בִּרְשׁוּת הָאָב. מָכַר הָאָב, מְכוּרִין עַד שֶׁיָּמוּת. מָכַר הַבֵּן, אֵין לַלּוֹקֵחַ בָּהֶן כְּלוּם עַד שֶׁיָּמוּת הָאָב. הָאָב תּוֹלֵשׁ וּמַאֲכִיל לְכָל מִי שֶׁיִּרְצֶה. וּמַה שֶּׁהִנִּיחַ תָּלוּשׁ, הֲרֵי הוּא שֶׁל יוֹרְשִׁין. הִנִּיחַ בָּנִים גְּדוֹלִים וּקְטַנִּים, אֵין הַגְּדוֹלִים מִתְפַּרְנְסִים עַל הַקְּטַנִּים וְלֹא הַקְּטַנִּים נִזּוֹנִין עַל הַגְּדוֹלִים, אֶלָּא חוֹלְקִין בְּשָׁוֶה. נָשְׂאוּ הַגְּדוֹלִים, יִשְׂאוּ הַקְּטַנִּים. וְאִם אָמְרוּ קְטַנִּים הֲרֵי אָנוּ נוֹשְׂאִים כְּדֶרֶךְ שֶׁנְּשָׂאתֶם אַתֶּם, אֵין שׁוֹמְעִין לָהֶם, אֶלָּא מַה שֶּׁנָּתַן לָהֶם אֲבִיהֶם נָתָן. 9.10. נָפַל הַבַּיִת עָלָיו וְעַל אִמּוֹ, אֵלּוּ וָאֵלּוּ מוֹדִים שֶׁיַּחֲלֹקוּ. אָמַר רַבִּי עֲקִיבָא, מוֹדֶה אֲנִי בָזֶה שֶׁהַנְּכָסִים בְּחֶזְקָתָן. אָמַר לוֹ בֶן עַזַּאי, עַל הַחֲלוּקִין אָנוּ מִצְטַעֲרִין, אֶלָּא שֶׁבָּאתָ לְחַלֵּק עָלֵינוּ אֶת הַשָּׁוִין. 10.6. מִי שֶׁנִּמְחַק שְׁטַר חוֹבוֹ, מְעִידִין עָלָיו עֵדִים, וּבָא לִפְנֵי בֵית דִּין וְעוֹשִׂין לוֹ קִיּוּם, אִישׁ פְּלוֹנִי בֶן פְּלוֹנִי נִמְחַק שְׁטָרוֹ בְּיוֹם פְּלוֹנִי, וּפְלוֹנִי וּפְלוֹנִי עֵדָיו. מִי שֶׁפָּרַע מִקְצָת חוֹבוֹ, רַבִּי יְהוּדָה אוֹמֵר, יַחֲלִיף. רַבִּי יוֹסֵי אוֹמֵר, יִכְתּוֹב שׁוֹבֵר. אָמַר רַבִּי יְהוּדָה, נִמְצָא זֶה צָרִיךְ לִהְיוֹת שׁוֹמֵר שׁוֹבְרוֹ מִן הָעַכְבָּרִים. אָמַר לוֹ רַבִּי יוֹסֵי, כָּךְ יָפֶה לוֹ, וְלֹא יוּרַע כֹּחוֹ שֶׁל זֶה. 10.8. הַמַּלְוֶה אֶת חֲבֵרוֹ בִּשְׁטָר, גּוֹבֶה מִנְּכָסִים מְשֻׁעְבָּדִים. עַל יְדֵי עֵדִים, גוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. הוֹצִיא עָלָיו כְּתַב יָדוֹ שֶׁהוּא חַיָּב לוֹ, גּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. עָרֵב הַיּוֹצֵא לְאַחַר חִתּוּם שְׁטָרוֹת, גּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. מַעֲשֶׂה בָא לִפְנֵי רַבִּי יִשְׁמָעֵאל וְאָמַר, גּוֹבֶה מִנְּכָסִים בְּנֵי חוֹרִין. אָמַר לוֹ בֶּן נַנָּס, אֵינוֹ גוֹבֶה לֹא מִנְּכָסִים מְשֻׁעְבָּדִים וְלֹא מִנְּכָסִים בְּנֵי חוֹרִין. אָמַר לוֹ, לָמָּה. אָמַר לוֹ, הֲרֵי הַחוֹנֵק אֶת אֶחָד בַּשּׁוּק וּמְצָאוֹ חֲבֵרוֹ וְאָמַר לוֹ הַנַּח לוֹ, פָּטוּר, שֶׁלֹּא עַל אֱמוּנָתוֹ הִלְוָהוּ. אֶלָּא אֵיזֶהוּ עָרֵב שֶׁהוּא חַיָּב, הַלְוֵהוּ וַאֲנִי נוֹתֵן לְךָ, חַיָּב, שֶׁכֵּן עַל אֱמוּנָתוֹ הִלְוָהוּ. אָמַר רַבִּי יִשְׁמָעֵאל, הָרוֹצֶה שֶׁיַּחְכִּים, יַעֲסוֹק בְּדִינֵי מָמוֹנוֹת, שֶׁאֵין לְךָ מִקְצוֹעַ בַּתּוֹרָה גָּדוֹל מֵהֶן, שֶׁהֵן כְּמַעְיָן הַנּוֹבֵעַ. וְהָרוֹצֶה שֶׁיַּעֲסוֹק בְּדִינֵי מָמוֹנוֹת, יְשַׁמֵּשׁ אֶת שִׁמְעוֹן בֶּן נַנָּס. | 8.7. "If a man writes over his property to his son, he must write, “From today and after my death”, according to Rabbi Judah. Rabbi Yose says, “He need not do so.” If a man writes over his property to his son to be his after his death, the father cannot sell it since it is written over to the son, and the son cannot sell it since it is in the possession of the father. If his father sold the property, it is sold [only] until he dies; if the son sold the property, the buyer has no claim until the father dies. The father harvests the crops and gives them to whomever he wishes, and what he has left harvested belongs to [all] his heirs. If he left elder sons and younger sons, the elder sons may not take care of themselves [from the estate] at the expense of the younger sons, nor may the younger sons claim maintece at the cost of the elder sons, rather they all share alike. If the elder sons married [at the expense of the estate] so too the younger sons may marry [at the expense of the estate]. If the younger sons said, “We will marry in the way you married”, they do not listen to them, for what their father gave them, he has given.", 9.10. "If the house fell down on a man and his mother, they (the Schools of Shammai and Hillel) agree that the they split the property. Rabbi Akiva said: “I agree here, that the property remains in its former status.” Ben Azzai said to him: “We already are distressed over those things upon which there is disagreement, and you are coming to bring disagreement on the points in which they agree.”", 10.6. "If a man’s debt document was erased, he must have witnesses testify with regards to the loan, and come before the court to make this attestation: “So and so, the son of so and so, his debt document was erased on such and such a day, and so and so and so and so are his witnesses.” If a man had paid part of his debt, Rabbi Judah says: “He should exchange the debt document for a new one.” Rabbi Yose says: “He should write a receipt.” Rabbi Judah said: “It turns out that this one (the debtor) will have to guard his receipt from mice.” Rabbi Yose said to him: “That’s good for him, as long as the rights of the other (the creditor) have not been damaged.", 10.8. "If a man lent his fellow money by using a document, he may recover the debt from mortgaged property. But if he had lent only before witnesses (and not through a document), he may recover the debt only from unmortgaged property. If the [creditor] brought forth [a loan document] upon which appeared his (the debtor’s) signature as evidence that he was indebted to him, the creditor may recover the debt only from unmortgaged property. If a man signed as a guarantor after the signatures of witnesses, the creditor may recover the debt only from [the guarantor’s] unmortgaged property. Such a case came before Rabbi Yishmael and he said, “He may recover only from unmortgaged property”. Ben Nanos said to him: “He may recover the debt neither from mortgaged nor unmortgaged property.” He said to him: “Why?” He answered, “If a man seized a debtor by the throat in the street and his fellow found him and said ‘Leave him alone (and I will pay’, he is not liable, since not through trust in him did the creditor lend the debtor money.” Rather which type of guarantor is liable? [If a man said], “Lend him money and I will pay thee”, he is liable, for he lent him the money through his trust in the guarantor. And Rabbi Yishmael said, “He who wants to be wise let him occupy himself with cases dealing with monetary matters, for there is no greater branch of Torah than this; for they are like a welling fountain; and he who wishes to occupy himself with laws concerning monetary matters, let him serve [as a pupil] of Shimon ben Nanos.", |
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79. Mishnah, Avot, 1.14, 2.8, 3.1, 3.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 119, 131; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 138, 263| 1.14. "הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתָי: \n", 2.8. "רַבָּן יוֹחָנָן בֶּן זַכַּאי קִבֵּל מֵהִלֵּל וּמִשַּׁמָּאי. הוּא הָיָה אוֹמֵר, אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ, כִּי לְכָךְ נוֹצָרְתָּ. חֲמִשָּׁה תַלְמִידִים הָיוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאֵלּוּ הֵן, רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, וְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, וְרַבִּי יוֹסֵי הַכֹּהֵן, וְרַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ. הוּא הָיָה מוֹנֶה שִׁבְחָן. רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, בּוֹר סוּד שֶׁאֵינוֹ מְאַבֵּד טִפָּה. רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אַשְׁרֵי יוֹלַדְתּוֹ. רַבִּי יוֹסֵי הַכֹּהֵן, חָסִיד. רַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, יְרֵא חֵטְא. וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ, מַעְיָן הַמִּתְגַּבֵּר. הוּא הָיָה אוֹמֵר, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם, וֶאֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם. אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם וְרַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס אַף עִמָּהֶם, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם:", 3.1. "עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:", 3.7. "רַבִּי אֶלְעָזָר אִישׁ בַּרְתּוֹתָא אוֹמֵר, תֶּן לוֹ מִשֶּׁלּוֹ, שֶׁאַתָּה וְשֶׁלְּךָ שֶׁלּוֹ. וְכֵן בְּדָוִד הוּא אוֹמֵר (דברי הימים א כט) כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ. רַבִּי שִׁמְעוֹן אוֹמֵר, הַמְהַלֵּךְ בַּדֶּרֶךְ וְשׁוֹנֶה, וּמַפְסִיק מִמִּשְׁנָתוֹ וְאוֹמֵר, מַה נָּאֶה אִילָן זֶה וּמַה נָּאֶה נִיר זֶה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ:", | 1.14. "He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when?", 2.8. "Rabban Yoha ben Zakkai received [the oral tradition] from Hillel and Shammai.He used to say: if you have learned much torah, do not claim credit for yourself, because for such a purpose were you created. Rabban Yoha ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Haiah, Rabbi Yose, the priest, Rabbi Shimon ben Nethaneel and Rabbi Eleazar ben Arach. He [Rabbi Joha] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Haiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Simeon ben Nethaneel is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force. He [Rabbi Yoha] used to say: if all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all.", 3.1. "Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he.", 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: “for everything comes from You, and from Your own hand have we given you” (I Chronicles 29:14). Rabbi Jacob said: if one is studying while walking on the road and interrupts his study and says, “how fine is this tree!” [or] “how fine is this newly ploughed field!” scripture accounts it to him as if he was mortally guilty.", |
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80. Mishnah, Avodah Zarah, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 142| 5.2. "יֵין נֶסֶךְ שֶׁנָּפַל עַל גַּבֵּי עֲנָבִים, יְדִיחֵן וְהֵן מֻתָּרוֹת. וְאִם הָיוּ מְבֻקָּעוֹת, אֲסוּרוֹת. נָפַל עַל גַבֵּי תְאֵנִים אוֹ עַל גַּבֵּי תְמָרִים, אִם יֵשׁ בָּהֶן בְּנוֹתֵן טַעַם, אָסוּר. מַעֲשֶׂה בְּבַיְתוֹס בֶּן זוֹנָן שֶׁהֵבִיא גְרוֹגָרוֹת בִּסְפִינָה, וְנִשְׁתַּבְּרָה חָבִית שֶׁל יֵין נֶסֶךְ וְנָפַל עַל גַּבֵּיהֶן, וְשָׁאַל לַחֲכָמִים וְהִתִּירוּם. זֶה הַכְּלָל, כֹּל שֶׁבַּהֲנָאָתוֹ בְּנוֹתֵן טַעַם, אָסוּר. כֹּל שֶׁאֵין בַּהֲנָאָתוֹ בְּנוֹתֵן טַעַם, מֻתָּר, כְּגוֹן חֹמֶץ שֶׁנָּפַל עַל גַּבֵּי גְרִיסִין: \n", | 5.2. "If yen nesekh fell upon grapes, one may rinse them and they are permitted, but if they were split they are prohibited. If it fell upon figs or upon dates, should there be in them [sufficient wine] to impart a flavor, they are prohibited. It happened with Boethus ben Zpnin that he carried dried figs in a ship and a cask of yen nesekh was broken and it fell upon them; and he consulted the Sages who declared them permitted. This is the general rule: whatever derives advantage [from yen nesekh by its] imparting a flavor is prohibited, but whatever does not derive advantage [from yen nesekh by its] imparting a flavor is permitted, as, for example vinegar which fell upon split beans.", |
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81. Josephus Flavius, Against Apion, 2.121 (1st cent. CE - 1st cent. CE) Tagged with subjects: •akiva, great rabbi whose faith remained intact after entering pardes Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 63 | 2.121. 11. Apion also tells a false story, when he mentions an oath of ours, as if we “swore by God, the maker of the heaven, and earth, and sea, to bear no good will to any foreigner, and particularly to none of the Greeks.” |
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| 82. Ignatius, To The Romans, 4.1-2, 5.2-3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: nan nan |
83. Mishnah, Eduyot, 2.3, 2.9, 7.3-7.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi •akiva, rabbi, school of Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 142; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 115| 2.3. "אַף הוּא הֵעִיד עַל כְּפָר קָטָן שֶׁהָיָה בְצַד יְרוּשָׁלַיִם, וְהָיָה בוֹ זָקֵן אֶחָד וְהָיָה מַלְוֶה לְכָל בְּנֵי הַכְּפָר וְכוֹתֵב בִּכְתַב יָדוֹ וַאֲחֵרִים חוֹתְמִים, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִתִּירוּ. לְפִי דַרְכְּךָ אַתָּה לָמֵד, שֶׁהָאִשָּׁה כּוֹתֶבֶת אֶת גִּטָּהּ וְהָאִישׁ כּוֹתֵב אֶת שׁוֹבְרוֹ, שֶׁאֵין קִיּוּם הַגֵּט אֶלָּא בְחוֹתְמָיו. וְעַל מַחַט שֶׁנִּמְצֵאת בַּבָּשָׂר, שֶׁהַסַּכִּין וְהַיָּדַיִם טְהוֹרוֹת, וְהַבָּשָׂר טָמֵא. וְאִם נִמְצֵאת בַּפֶּרֶשׁ, הַכֹּל טָהוֹר:", 2.9. "הוּא הָיָה אוֹמֵר, הָאָב זוֹכֶה לַבֵּן, בַּנּוֹי, וּבַכֹּחַ, וּבָעֹשֶׁר, וּבַחָכְמָה, וּבַשָּׁנִים, וּבְמִסְפַּר הַדּוֹרוֹת לְפָנָיו, וְהוּא הַקֵּץ, שֶׁנֶּאֱמַר (ישעיה מא) קֹרֵא הַדֹּרוֹת מֵרֹאשׁ, אַף עַל פִּי שֶׁנֶּאֱמַר (בראשית טו), וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה, וְנֶאֱמַר (שם), וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה:", 7.3. "הֵעִיד רַבִּי צָדוֹק עַל זוֹחֲלִין שֶׁרַבּוּ עַל הַנּוֹטְפִים, שֶׁהֵם כְּשֵׁרִים. מַעֲשֶׂה הָיָה בְּבִירַת הַפִּלְיָא, וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִים וְהִכְשִׁירוּהוּ: \n", 7.4. "הֵעִיד רַבִּי צָדוֹק עַל זוֹחֲלִין שֶׁקִּלְּחָן בַּעֲלֵה אֱגוֹז, שֶׁהֵן כְּשֵׁרִים. מַעֲשֶׂה הָיָה בְאָהֳלְיָא, וּבָא מַעֲשֶׂה לִפְנֵי לִשְׁכַּת הַגָּזִית, וְהִכְשִׁירוּהוּ: \n", | 2.3. "He also testified concerning a small village in the vicinity of Jerusalem in which there was an old man who used to lend to all the people of the village and write out [the bond] in his own handwriting and others signed it. And when the fact was brought before the Sages they pronounced it legal. Hence, incidentally, you may infer that a wife may write her own bill of divorcement, and a husband may write his own receipt; for the legality of a document depends only on those who sign it. And [he testified] concerning a needle which was found in flesh of a [sacrifice], that the knife and the hands [which had been employed on the flesh] are clean, but the flesh itself is defiled; and if it was found in the excrement, all are clean.", 2.9. "He used to say: the father transmits to the son beauty, strength, wealth, wisdom and years. And the number of generations before Him, that shall be their appointed end: For it is said, “calling the generations from the beginning” (Isaiah 51:4) Although it is said, “And shall serve them, and they shall afflict them four hundred years” (Genesis 15:13), it is also said, “And in the fourth generation they shall come hither again” (Genesis 15:16).", 7.3. "Rabbi Zadok testified concerning flowing water which exceeded in quantity dripping water; that it was valid. There was such a case at Birath Hapilya, and when the case came before the Sages they declared it valid.", 7.4. "Rabbi Zadok testified concerning flowing water which was made to run in a stream through nut-leaves, that it was valid. There was such a case at Ahaliyya, and when the case came before [the Sages in] the Chamber of Hewn Stone they declared it valid.", |
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84. Tosefta, Bava Qamma, 3.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rabbi akiva Found in books: Schiffman (1983), Testimony and the Penal Code, 128| 3.4. "כיצד משלם במותר חצי נזק שור שוה מנה שנגח שור שוה מאתים הכחישו חמשים זוז חזר האחרון הכחישו שלשה של זהב האחרון משלם לראשון חצי דינר זהב שור שוה מאתים שנגח שור שוה מאתים וחבל בו חמשים זוז חזר האחרון והכחישו השביח הניזק היה יפה ד' מאות זוז שאלמלא לא הזיקו היה יפה שמנה מאות זוז עד שלא עמד בב\"ד השביח המזיק אם עד שלא עמד בדין השביח אין לו אלא כשעת נזקו הכחיש אין לו אלא כשעת עמידתו בב\"ד השביח המזיק אם עד שלא עמד בב\"ד השביח אין לו אלא כשעת נזקו הכחיש אין לו אלא כשעת עמידתו בב\"ד אם משעמד בב\"ד השביח אין לו אלא כשעת עמידתו בב\"ד הרג שורו של חבירו הוקרה בהמתו או שהוזלה הדליק גדיש של חבירו והוקרה תבואה או שהוזלה בין משעמד בב\"ד ובין עד שלא עמד בבית דין אין לו אלא כשעת נזקו.", | |
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85. Tosefta, Sotah, 7.2, 7.16, 7.20-7.21, 11.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva, rabbi, school of •akiva (rabbi) •rabbi akiva, school of •akiva, rabbi, ribuy technique of Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 201; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 46, 49; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 221; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 115| 7.2. "אם אמר איני נשבע פוטרין אותו ואם אמר [נשבע אני] אומרים זה לזה (במדבר טז) סורו נא מעל אהלי האנשים הרשעים האלה.", | |
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86. Tosefta, Yevamot, 14.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 94| 14.5. "[האשה שהלכה היא ובעלה למדינת הים ובאה ואמרה מת בעלי היא מותרת וצרתה אסורה ר\"א אומר הואיל והותרו ליבמין הותרו לכל אדם].", | |
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87. Tosefta, Eduyot, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 226| 1.1. "חמשה דברים היה ר\"ע דורש כמין אגדה בחמשה דברים אדם זוכה לבן וחכמים אומרים עד הפרק זכה לו מיכן ואילך הוא זוכה לעצמו אמר ר\"ע היכן מצינו שהיו חיגרין עד הפרק וכשהגיע הפרק נתפשטו ושהיו חרשין עד הפרק וכשהגיע הפרק נתפקחו ושהיו סומין עד הפרק כשהגיע הפרק נתפתחו והיאך זוכה לו עד אותה השעה אמרו לו כי מצינו שהיו פשוטים עד הפרק וכשהגיע הפרק נתחגרו ושהיו פקחין עד הפרק וכשהגיע הפרק נתחרשו ושהיו פתוחים עד הפרק וכשהגיע הפרק נסתמו הא אין זוכה לו אלא עד אותה השעה בלבד.", 1.1. "כשנכנסו חכמים לכרם ביבנה אמרו עתידה שעה שיהא אדם מבקש דבר מדברי תורה ואינו מוצא מדברי סופרים ואינו מוצא שנאמר (עמוס ח׳:י״ב) <לכן> הנה ימים באים נאם ה' וגו' ישוטטו לבקש את דבר ה' ולא ימצאו דבר ה' זו נבואה דבר ה' זה הקץ דבר ה' שלא יהא דבר מד\"ת דומה לחברו אמרו נתחיל מהלל ומשמאי שמאי אומר מקב חלה הלל אומר מקבים וחכ\"א לא כדברי זה ולא כדברי זה אלא קב ומחצה חייב בחלה שנאמר (במדבר ט״ו:כ׳) ראשית עריסותיכם כדי עיסתכם וכמה עיסתכם כדי עיסת מדבר וכמה עיסת מדבר עומר שנאמר (שמות ט״ז:ל״ו) והעומר עשירית האיפה הוא שיערו חכמים שבעה רבעים ועוד מדברית שהן חמשה רבעי צפורית שהן קב ומחצה ירושלמית.", | 1.1. "When the Sages entered the Vineyard in Yavneh, they said, \"In the future, there will come an hour when a person seeks a teaching from the teachings of the Torah and he will not find it, or in the teachings of the Scribes, and he will not find it.\" As it says, \"Behold, days are coming, says the Lord, etc. they will seek out the word of God and they will not find it (Amos 8).\" 'The word of God' refers to prophecy. 'The word of God' refers to the End (of Days). 'The word of God', so that there shall not be one word of Torah similar to its fellow. They said, \"Let us begin from Hillel and Shammai!\"...", |
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88. Tosefta, Gittin, 1.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 71| 1.4. "א,ד בראשונה היו אומרים ממדינה למדינה חזרו לומר משכונה לשכונה רשב\"ג אומר אף מהגמוניא להגמוניא.", | |
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89. Tosefta, Hagigah, 2.1-2.6, 2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva, rabbi, esotericism •akiva, rabbi •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 205; Hayes (2022), The Literature of the Sages: A Re-Visioning, 526; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 129| 2.1. "אין דורשין בעריות בשלשה אבל דורשין בשנים [ולא] במעשה בראשית בשנים אבל דורשין ביחיד ולא במרכבה ביחיד אא\"כ היה חכם מבין מדעתו מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה רבי אלעזר בן ערך מחמר אחריו אמר לו רבי שנה פרק אחד במעשה מרכבה אמר לו לא [כן אמרתי לך מתחלה שאין שונין] במרכבה ביחיד אלא אם כן היה חכם מבין מדעתו אמר לו מעתה ארצה לפניך אמר לו אמור פתח רבי אלעזר בן ערך ודרש במעשה מרכבה ירד רבי יוחנן בן זכאי מן החמור ונתעטף בטליתו וישבו שניהם על גבי אבן תחת הזית והרצה לפניו עמד ונשקו ואמר ברוך ה' אלהי ישראל אשר נתן בן לאברהם אבינו שיודע להבין ולדרוש בכבוד אביו שבשמים יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש [אלעזר בן ערך] נאה דורש ונאה מקיים אשריך [אברהם] אבינו שאלעזר בן ערך יצא מחלציך [שיודע להבין ולדרוש בכבוד אביו שבשמים] רבי יוסי ברבי יהודה אומר רבי יהושע הרצה לפני רבן יוחנן בן זכאי [רבי עקיבה] הרצה לפני רבי יהושע חנניא בן חכינאי הרצה לפני רבי עקיבה.", 2.2. "ארבעה נכנסו לפרדס בן עזאי ובן זומא אחר ורבי עקיבה אחד הציץ ומת אחד הציץ ונפגע אחד הציץ וקיצץ בנטיעות ואחד עלה בשלום וירד בשלום בן עזאי הציץ ומת עליו הכתוב אומר (תהילים קטו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע עליו הכתוב אומר (משלי כה) דבש מצאת אכול דייך [וגו'] אלישע הציץ וקיצץ בנטיעות עליו הכתוב אומר (קוהלת ה) אל תתן את פיך לחטיא את בשרך וגו' רבי עקיבה עלה בשלום וירד בשלום עליו הכתוב אומר (שיר השירים א) משכני אחריך נרוצה [וגו'] משלו משל למה הדבר דומה לפרדס של מלך ועלייה בנוייה על גביו מה עליו [על אדם] להציץ ובלבד שלא יזוז [את עיניו] ממנו. ועוד משלו משל למה הדבר דומה [לאיסתרא] העוברת בין שני דרכים אחד של אור ואחד של שלג הטה לכאן נכוה [באור] הטה לכאן נכוה משלג מה עליו על אדם להלך באמצע ובלבד שלא יהא נוטה לא לכאן ולא לכאן. מעשה ברבי יהושע [שהיה מהלך באסתרטא והיה בן זומא בא כנגדו] הגיע אצלו ולא נתן לו שלום אמר לו [מאין ולאן] בן זומא אמר לו צופה הייתי במעשה בראשית ואין בין מים העליונים למים התחתונים אפילו טפח שנאמר (בראשית א) ורוח אלהים מרחפת על פני המים ואומר (דברים לג) כנשר יעיר קנו [וגו'] מה נשר זה טס על גבי קינו נוגע ואינו נוגע כך אין בין מים העליונים למים התחתונים אפילו טפח אמר להם רבי יהושע לתלמידיו כבר בן זומא מבחוץ לא היו ימים מועטים עד שנסתלק בן זומא.", 2.3. "כל המסתכל בארבעה דברים ראוי לו [כאלו לא] בא לעולם מה למעלה מה למטה מה לפנים ומה לאחור [יכול] קודם למעשה בראשית תלמוד לומר (דברים ד) למן היום אשר ברא אלהים אדם על הארץ יכול [עד שלא נבראו סדרי תקופות תלמוד לומר (שם) ולמקצה השמים ועד קצה השמים מה תלמוד לומר למן היום אשר ברא אלהים אדם על הארץ מן היום אשר ברא אלהים אדם על הארץ אתה דורש ואי אתה דורש] מה למעלה מה למטה מה היה ומה עתיד להיות.", 2.4. "מימיהן לא נחלקו אלא על הסמיכה חמשה זוגות הן שלשה מזוגות הראשונים שאמרו [שלא] לסמוך ושנים מזוגות האחרונים שאמרו לסמוך [שלשה] היו נשיאים ושנים [מהן] אבות בית דין דברי רבי מאיר [רבי יהודה אומר שמעון בן שטח נשיא] יהודה בן טבאי אב ב\"ד אמר רבי יוסי בתחלה לא היתה מחלוקת בישראל אלא בית דין של שבעים ואחד [היה] בלשכת הגזית [ושאר] בתי דינים של עשרים ושלשה [היו בעיירות ארץ ישראל ושני בתי דינים של שלשה שלשה היו בירושלים אחד בהר הבית ואחד בחיל] נצרך אחד מהם הולך אצל בית דין שבעירו אין בית דין הולך אצל בית דין הסמוך לעירו [אם] שמעו אמרו להם אם לאו הוא ומופלא שבהן באין לבית דין שבהר הבית [אם] שמעו אמרו להם ואם לאו הוא ומופלא שבהם באין לבית דין [שבחיל אם שמעו אמרו להם אם לאו אלו ואלו באין לבית דין] שבלשכת הגזית ובית דין שבלשכת הגזית אע\"פ שהוא של שבעים ואחד אין פחות מעשרים ושלשה נצרך אחד מהם לצאת רואה אם יש שם עשרים ושלשה יוצא ואם לאו אין יוצא עד שיהו שם עשרים ושלשה היו יושבין מתמיד של שחר עד תמיד של בין הערבים ובשבתות ובימים טובים נכנסין לבית המדרש שבהר הבית [נשאלה הלכה] אם שמעו אמרו להם ואם לאו עומדין במנין אם רבו המטמאין טימאו אם רבו המטהרין טיהרו משם הלכה יוצא רווחת בישראל משרבו תלמידי שמאי והלל שלא שמשו כל צרכן [הרבו] מחלוקת בישראל [ונעשו כשתי תורות ומשם היו יושבין ובודקין] כל מי שהוא חכם [ועניו] ושפוי וירא חטא ופרקו טוב [ורוח] הבריות נוחה הימנו [עושין אותו] דיין בעירו משנעשה דיין בעירו מעלין ומושיבין אותו בהר הבית ומשם מעלין ומושיבין אותו בחיל ומשם מעלין ומושיבין אותו בלשכת הגזית ושם יושבין ובודקין יחסי כהונה ויחסי לויה כהן שנמצא בו פסול לובש שחורין ומתעטף שחורין יוצא והולך לו ושלא נמצא בו פסול לובש לבנים ומתעטף לבנים נכנס ומשמש עם אחיו הכהנים ויום טוב היו עושין שלא נמצא פסול בזרעו של אהרן ומביא עשירית האיפה משלו ועובדה בידו אף על פי שאין המשמר שלו אחד כהן גדול ואחד כהן הדיוט שעבדו עד שלא הביאו עשירית האיפה שלהן עבודתן כשרה.", 2.5. "איזו היא סמיכה שנחלקו עליה בית שמאי אומרים אין סומכין ביום טוב ושלמים החוגג בהן סומך עליהן מערב יום טוב [בית הלל אומרים מביאין שלמים ועולות וסומכין עליהן] אמרו בית הלל לבית שמאי ומה אם בשעה שאי אתה מותר לעשות להדיוט אתה מותר לעשות לגבוה שעה שאתה מותר לעשות להדיוט אין דין שיהא מותר לעשות לגבוה אמרו להם בית שמאי נדרים ונדבות יוכיחו [שמותרין לעשות להדיוט ואין מותרין לעשות] לגבוה אמרו להם בית הלל לא אם אמרתם בנדרים ונדבות שאין זמנן קבוע תאמרו בחגיגה שזמנה קבועה אמרו להם בית שמאי אף חגיגה פעמים [שאין זמנה] קבוע שמי שלא חג ביום טוב הראשון של חג חוגג את כל הרגל ויום טוב האחרון אבא שאול היה אומר בלשון אחרת משום בית הלל ומה אם [בשעת] שכירתך סתומה כירת רבך פתוחה [בעת] שכירתך פתוחה [לא תהא כירת] רבך פתוחה דבר אחר שלא יהא שולחנך מלא ושולחן רבך ריקן.", 2.6. "מעשה בהלל הזקן שסמך על העולה בעזרה וחברו עליו תלמידי בית שמאי אמר להם באו וראו שהיא נקבה וצריכין אנו לעשותה זבחי שלמים הפליגן בדברים והלכו להם מיד גברה ידן של ב\"ש ובקשו לקבוע הלכה כמותן והיה שם בבא בן בוטא שהוא מתלמידי בית שמאי [ויודע שהלכה כדברי בית הלל] בכל מקום [והלך] והביא את כל צאן קדר והעמידן בעזרה ואמר כל מי שצריך להביא עולות ושלמים יבוא ויטול באו ונטלו [את הבהמה והעלו עולות] וסמכו עליהן בו ביום נקבעה הלכה כדברי בית הלל ולא [ערער אדם בדבר] ושוב מעשה [בתלמיד אחד] מתלמידי בית הלל שסמך על העולה בעזרה מצאו תלמיד אחד מתלמידי בית שמאי אמר לו מה זה סמיכה אמר לו מה זה שתיקה שתקו בנזיפה.", | 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 laying of hands. There 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. " |
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| 90. Tosefta, Hulin, 2.22-2.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 236 |
| 91. Tosefta, Bekhorot, 1.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 214 |
| 92. Tosefta, Kiddushin, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 241 |
| 93. Tosefta, Oholot, 16.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva, rabbi •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 194, 196; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 27 |
94. Tosefta, Parah, 4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 27| 4.7. "שש מעלות בחטאת בכל מקום. מזין מי חטאת ואפר חטאת בכל מקום. עם הארץ שאמר טהור אני לחטאת מקבלין אותו. כלים הללו טהורין לחטאת מקבלין הימנו. טבל להזאות ולא הזה אוכל בתרומה לערב רבי אומר בידו מי חטאת ואפר חטאת עושין על גביו טהרות ועל גבי בגדיו ועל גבי סנדליו.", | |
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95. Tosefta, Ketuvot, 4.4, 4.18, 9.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 58, 63| 4.4. "נשבית אין חייב לפדותה בד\"א בשבוית מלכות אבל בשבוית [ליסטות] פודה אם רצה לקיים יקיים ואם לאו יוציא ויתן כתובה [מנה] נשבית לאחר מיתת בעלה אין [יבמין] חייבין לפדותה ולא עוד אלא אפילו נשבית בחיי בעלה ולאחר כן מת בעלה אין [יבמין] חייבין לפדותה.", 4.18. "אחד נכסים שיש להן אחריות וא' נכסים שאין להן אחריות [נפרעין מהן למזון האשה והבנות דברי ר' יוסי ר' אלעזר בר' שמעון אומר נכסים שיש להן אחריות בנים מוציאין מידי בנים ובנות מידי בנות ובנות מידי בנים אבל לא בנים מידי בנות נכסים שאין להם אחריות בנים מוציאין מידי בנים ובנות מידי בנות ובנים מידי בנות אבל לא בנות מידי בנים] בין ששעבד האב בחייו בין ששעבדו [יורשין] אחר מיתת אביהן אין נפרעין מהן לענין כתובה אבל לפרנסה גובין מהן. ", 9.3. "ר' יהודה אומר לעולם הוא אוכל פירי פירות וילקח בהן קרקע והוא אוכל פירות רשב\"ג ור' ישמעאל בן ר' יוחנן בן ברוקה אומרים אם מתה יירשנה שהתנה על מה שכתוב בתורה וכל המתנה על מה שכתוב בתורה תנאו בטל.", | 4.4. "If [a wife] is captured, he is not required to redeem her. When does this apply? When she is a captive of the government, but if she is a captive of bandits he redeems her—if he wants to uphold it he can [and pay the bandits to redeem her], or else he divorces her and gives her a ketubah of 100 zuz. If she is captured after the death of her husband, her levirs are not required to redeem her. And that's not all—even if she were captured while her husband was alive and after that he died, the levirs are not required to redeem her.", 4.18. "Both property that has capacity for mortgage [i.e. real estate] and property that does not have capacity for mortgage [i.e. moveable property] can be collected from for a wife and daughters' sustece—words of Rabbi. Rabbi Lazar bar Rabbi Shimon says: Property that has capacity for mortgage—sons can take it out of the hands of sons, daughters from the hands of daughters and daughters from the hands of sons, but not sons from the hands of daughters; property that does not have capacity for mortgage—sons can take it out of the hands of daughters, daughters out of the hands of daughters and sons out of the hands of daughters, but not daughters out of the hands of sons. Whether the father mortgaged something while he was alive or the inheritors mortgaged something after their father's death—they do not collect from them for the ketubah, but do collect from them for ficial support.", 9.3. "Rabbi Yehudah says: [The husband] can always eat the fruits' fruit [i.e. the interest's interest, even if he said in the ketubah that he gives up access to the fruit from her property]. How so? He can sell the fruit and buy with [that money] land, and he can eat the fruit. Rabban Shimon ben Gamliel and Rabbi Yoha ben Berokah say: If she dies, he inherits it [the fruit, even if he said he wouldn't have access to it in the ketubah], for she made a stipulation against what was written in the Torah and anyone who stipulates against what is written in the Torah, his stipulation is null and void.", |
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96. Tosefta, Shevi It, 1.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva, rabbi, and r. yishmael/two-schools hypothesis •yishmael, rabbi, and r. akiva/two-schools hypothesis Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 127| 1.7. "ומכוונין את הנטיעות עד ראש השנה רבי יהודה אומר אם היו מבורכות לפני שביעית נוטלן אף בשביעית אלו הן עוגיות אלו בדידין שבעיקרי אילנות מוותרין [ומשמשין] בקנים מקום שנהגו לוותר ולשמש לפני החג מוותרין ומשמשין לפני החג לאחר החג מותרין ומשמשין לאחר החג.", | |
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| 97. Tosefta, Qiddushin, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •circumcision, rabbi akiva and Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 241 |
98. Tosefta, Sanhedrin, 7.1, 8.1, 11.5, 12.10, 14.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 125; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 61; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 75; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 173; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 52| 7.1. "אמר רבן שמעון בן גמליאל בראשונה לא היו חותמים על כתובת נשים כשרות אלא כהנים או לוים או ישראלים המשיאין לכהונה א\"ר יוסי בראשונה לא היה מחלוקת בישראל ב\"ד של שבעים וא' שהיו בלשכת הגזית ושאר בתי דינין של עשרים ושלשה היו בעיירות של ישראל ושני בתי דינין של ג' היו בירושלים אחד בהר הבית ואחד בחיל נצרך אחד מהן הלכה הולך אצל ב\"ד שבעירו אין ב\"ד בעירו הולך לב\"ד הסמוך לעירו אם שמעו אמרו להם ואם לאו הוא והמופלא שבהן באין לב\"ד שבהר הבית אם שמעו אמרו להם ואם לאו הוא והמופלא שבהן באין לבית דין שבחיל אם שמעו אמרו להם ואם לאו אלו ואלו באין לבית דין הגדול שבלשכת הגזית אע\"פ שהוא שבעים ואחד אין פחות מעשרים ושלשה נצרך אחד מהן לצאת רואה אם יש שם עשרים ושלשה יוצא ואם לאו אינו יוצא עד שיהו שם עשרים ושלשה ושם היו יושבין מתמיד של שחר ועד תמיד של בין הערבים בשבתות וימים טובים לא היו נכנסין אלא לבית המדרש שבהר הבית נשאלה שאלה אם שמעו אמרו להם אם לאו עומדין למנין אם רבו מטמאין טימאו רבי מטהרין טיהרו ומשם הלכה רווחת בישראל משרבו תלמידי שמאי והלל שלא שימשו כל צרכן הרבו מחלוקות בישראל ונעשו שתי תורות ומשם שולחין ובודקין כל מי שהוא חכם ועניו ושפל וירא חטא ופרקו טוב ורוח הבריות נוחה עליו עושין אותו דיין בעירו משנעשה דיין בעירו מעלין ומושיבין אותו בהר הבית משם מעלין ומושיבין אותו בחיל משם מעלין ומושיבין בלשכת הגזית ושם יושבין ובודקין את יחסי כהונה ואת יחסי לויה כהן שנמצא בו פסול לובש שחורין ומתעטף שחורין ושלא נמצא בו פסול לובש לבנים ומשמש עם אחיו הכהנים מביא עשירית האיפה משלו ועבודה בידו ואע\"פ שאין המשמר שלו אחד כהן גדול ואחד כהן הדיוט שעבדו עד שלא הביאו העשירית האיפה עבודתו כשרה.", 8.1. "כל סנהדרין שיש בה שנים יודעים לדבר וכולם ראוין לשמוע ראוים לעשות סנהדרין ג' בינונית ארבעה חכמה סנהדרין היתה כחצי גורן עגולה כדי שיהו רואין זה את זה הנשיא יושב באמצע וזקנים יושבים מימינו ושמאלו אמר ר' אלעזר בר' צדוק כשהיה רבן גמליאל יושב בב\"ד ביבנה אבא יושב בימינו וזקנים משמאלו מפני מה אחד יושב מימינו של זקן מפני כבודו של זקן שלש שורות של תלמידי חכמים יושבים לפניהם גדולים בראשונה ושניים בשניה ושלישים בשלישית מכאן ואילך לא היה שם סדר אלא כל הקודם את חברו לתוך ארבע אמות זכה שוטרי הדיינים והנדון והעדים זוממיהם וזוממי זוממיהם עומדין משורה החיצונה ולעם ולא היו צריכים לידע איזהו נדון מפני שמעמידים אותו שני לעד הראשון.", 11.5. "הבא במחתרת אם בא להרוג מצילין אותו בנפשו ליטול ממון אין מצילין אותו בנפשו ספק בא להרוג וספק בא ליטול ממון אין מצילין שנאמר (שמות כ״ב:ב׳) אם זרחה השמש עליו דמים לו וכי עליו בלבד חמה זורחת והלא על כל העולם כולו היא זורחת אלא מה זריחת השמש שהוא שלום לעולם אף זה כל זמן שאתה יודע שיש שלום הימנו בין ביום בין בלילה אין מצילין אותו בנפשו וכל זמן שאין אתה יודע שאין שלום הימנו בין ביום ובין בלילה מצילין אותו בנפשו יותר על כן אמר רבי אליעזר בן יעקב היו שם כדי יין וכדי שמן ושברן בשעה שהוא חתר חייב. הרודף אחר חבירו מצילין אותו בנפשו כיצד מצילין אותו בנפשו קוטע אחד מאבריו אם אין יכול לעמוד בו מקדים והורגו הרודף אחר הזכור בין בבית ובין בשדה מצילין אותו בנפשו אחר נערה המאורסה בין בבית ובין בשדה מצילין אותה בנפשו אחד נערה מאורסה ואחד כל עריות שבתורה מצילין אותן בנפשו אבל אם היתה אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט אין מצילין אותה בנפשו ושנעבד בה עבירה אין מצילין אותה בנפשו ואם יש להן מושיעין אין מצילין אותן בנפשו ר' יהודה אומר אם אמרה הניחו לו מצילין אותה בנפשו ומפני מה מצילין אותן בנפשו שאם היו מוחין בידם באים על עסקי נפשותם ר\"א בר צדוק אומר העובד ע\"ז מצילין אותו בנפשו. ", | |
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99. Tosefta, Shabbat, 1.13, 8.5-8.6, 13.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva (rabbi) •akiva, rabbi Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 94, 121, 122, 124; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 104| 8.5. "איזהו מנחש האומר נפלה מקלי מידי נפלה פתי מפי קרא לי איש פלוני מאחרי קרא לי עורב נבח בי כלב עבר נחש מימיני ושועל משמאלי ופסק צבי את הדרך לפני אל תתחיל בי שהרי שחרית הוא ור\"ח הוא ומוצאי שבת הוא.", 8.6. "איזהו מעונן רבי ישמעאל אומר זה המעביר על העין ר\"ע אומר אלו [נותני עתים] כגון אלו [שאומרים] היום יפה לצאת היום יפה ליקח היום חמה נחפית למחר גשמים יורדין [כדון] אלו שהן אומרין למודי ערבית שביעית [להיות יפות ועקודות קטנות] להיות רעות [וחכמים אומרים אלו אוחזי העינים].", 13.1. "האורג שני חוטין [ע\"ג הנס] וע\"ג האימרא ה\"ז חייב ר' אלעזר אומר אפי' אחד האורג שני חוטין ע\"ג שפה על [רחב] שלשה בתים ה\"ז חייב [האורג שלשה חוטין בתחלה ה\"ז חייב] למה זה דומה לצלצל קטן שארג בו שני חוטין על רוחב שלשה בתים והאורג שלשה [בתים] מתחלה ה\"ז חייב.", 13.1. "[שותין] מי זבלין מי דקלין וכוס עקרין ומדיח בהן פניו ידיו ורגליו לא ידיח בהן את הסנדל ר' יוחנן הסנדלר מתיר רבי שמעון בן גמליאל אומר האשה רוחצת בנה ביין אע\"פ שמתכוונת לרפואה.", | |
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100. Tosefta, Shevuot, 1.7-1.8, 3.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva (rabbi) •rabbi akiva Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 109; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 138; Schiffman (1983), Testimony and the Penal Code, 128| 3.2. "ר' יהושע אומר ד' אין חייבין לשלם מן הדין ואין השמים מוחלין להם עד שישלמו. היודע עדות לחבירו ואינו מעיד אינו חייב לשלם מן הדין ואין השמים מוחלין לו עד שישלם. השוכר עדי שקר וגבה אינו חייב לשלם מן הדין ואין השמים מוחלין לו. הכובש קמה לפני האור והפורץ גדר לפני בהמה אין חייבין לו מן הדין ואין השמים מוחלין להן עד שישלם.", | |
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101. Tosefta, Zevahim, 1.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 201| 1.8. "דם כל הנתנין למעלן שנתנן שלא כדרכן או שאינן מכוונות הרי אלו כשרין. דם הנתנין למגען שנתנן שלא כדרכן או שמכוון שלא כנגד היסוד הרי אלו פסולין. דם כל הניתנין למעלן מקצת כלי ונותן ביד ואם נתן בכלי פסול לוג שמן של מצורע נוטל בימינו ומקבל בשמאלו ומזה באצבע הימנית ואם שינה פסול אבל בעוף אינו כן אלא שבעולת העוף ממצה מעצמו ובחטאת העוף מזה וממצה מעצמו כולן שקבלו ביד והיזוה בכלי בכלי והיזוה ביד הרי אלו פסולין. הקטר חלבין ואימורין ועצים שנתנן ע\"ג האישים בין ביד בין בכלי בין בשמאלו בין בימינו הרי אלו כשרין היין שנסכו בקסווה הקומץ והלבונה ומנחת כהנים ומנחת כהן משיח ומנחת נסכים שקדשו בכלי שנתן על גבי האישים בין ביד בין בכלי בין בימין בין בשמאל הרי אלו כשרין. וכולן שניסכו בקסווה ונסכו בהין כשר ביד ובכלי חול פסול א' ניסוך המים וא' ניסוך היין שנסכו בין בהין בין בקרקעות בין בקסווה בין במניקות הרי אלו כשרין. ", | |
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| 102. Anon., Sifre Numbers, 1, 112, 115, 117-118, 127, 135, 7, 75, 123 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 194; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 27 |
| 103. Palestinian Talmud, Moed Qatan, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 173 |
| 104. Palestinian Talmud, Megillah, 1.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 201 |
| 105. Palestinian Talmud, Maaser Sheni, 5.10 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 221 |
| 106. Palestinian Talmud, Horayot, 3.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 201 |
| 107. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 236 |
108. Anon., Genesis Rabba, 21.5, 36.1, 38.13, 39.11, 61.3, 92.1, 94.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva, rabbi, debates with pappias •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 357; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 89; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 291, 294; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 181| 21.5. דָּרַשׁ רַבִּי פַּפּוּס הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, כְּאֶחָד מִמַּלְאֲכֵי הַשָּׁרֵת, אָמַר לֵיהּ רַבִּי עֲקִיבָא דַּיְּךָ פַּפּוּס, אָמַר לוֹ מָה אַתָּה מְקַיֵּם הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ, אָמַר לוֹ שֶׁנָּתַן לוֹ הַמָּקוֹם לְפָנָיו שְׁנֵי דְרָכִים, דֶּרֶךְ הַחַיִּים וְדֶרֶךְ הַמָּוֶת, וּבֵרַר לוֹ דֶּרֶךְ אַחֶרֶת. רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר כִּיחִידוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (דברים ו, ד): שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד. רַבָּנָן אָמְרֵי כְּגַבְרִיאֵל, שֶׁנֶּאֱמַר (דניאל י, ה): וְהִנֵּה אִישׁ אֶחָד לָבוּשׁ בַּדִּים, כְּהָדֵין קַמְצָא דִּלְבוּשֵׁיהּ מִינֵיהּ וּבֵיהּ. רֵישׁ לָקִישׁ אָמַר כְּיוֹנָה, מַה זֶּה בּוֹרֵחַ מִשְׁלִיחוּתוֹ שֶׁל מָקוֹם, שֶׁנֶּאֱמַר (יונה א, ג): וַיָּקָם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי ה', אַף זֶה בּוֹרֵחַ מִלְּקַיֵּים צִוּוּי הַמָּקוֹם. מַה זֶּה לֹא לָן בִּכְבוֹדוֹ, אַף זֶה לֹא לָן כְּבוֹדוֹ עִמּוֹ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֲנִינָא אָמַר כְּאֵלִיָּהוּ, מַה זֶּה לֹא טָעַם טַעַם מָוֶת, אַף זֶה לֹא הָיָה רָאוּי לִטְעֹם טַעַם מָוֶת, הִיא דַעְתֵּיהּ דְּרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חָנִין, דְּאָמַר כָּל זְמַן שֶׁהָיָה אָדָם הָיָה כְּאֶחָד, וְכֵיוָן שֶׁנִּטְלָה מִמֶּנּוּ צַלְעָתוֹ, לָדַעַת טוֹב וָרָע. 36.1. וַיִּהְיוּ בְנֵי נֹחַ הַיֹּצְאִים מִן הַתֵּבָה (בראשית ט, יח), (איוב לד, כט): וְהוּא יַשְׁקִט וּמִי יַרְשִׁעַ וְיַסְתֵּר פָּנִים וּמִי יְשׁוּרֶנּוּ וְעַל גּוֹי וְעַל אָדָם יָחַד, דָּרַשׁ רַבִּי מֵאִיר וְהוּא יַשְׁקִט מֵעוֹלָמוֹ, יַסְתֵּר פָּנִים לְעוֹלָמוֹ, כַּדַּיָּין שֶׁמּוֹתְחִין כִּלָּה עַל פָּנָיו וְאֵינוֹ יוֹדֵעַ מַה נַּעֲשָׂה מִבַּחוּץ, כָּךְ אָמְרוּ דּוֹר הַמַּבּוּל (איוב כב, יד): עָבִים סֵתֶר לוֹ וְלֹא יִרְאֶה, אָמְרוּ לוֹ דַּיֶּךָ מֵאִיר. אָמַר לְהוֹן וּמָה הוּא דִּכְתִיב: וְהוּא יַשְׁקִט וּמִי יַרְשִׁעַ וגו', אָמַר נָתַן שַׁלְוָה לְדוֹר הַמַּבּוּל וּמִי בָא וְחִיְּבָן, וּמַה שַּׁלְוָה נָתַן לָהֶם (איוב כא, ח): זַרְעָם נָכוֹן לִפְנֵיהֶם עִמָּם וְצֶאֱצָאֵיהֶם לְעֵינֵיהֶם, (איוב כא, יא): יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם וגו', רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר לִשְׁלשָׁה יָמִים הָיְתָה אִשְׁתּוֹ מְעֻבֶּרֶת, שֶׁנֶּאֱמַר כָּאן נָכוֹן וְנֶאֱמַר לְהַלָּן (שמות יט, טו): הֱיוּ נְכוֹנִים, מַה נָּכוֹן שֶׁנֶּאֱמַר לְהַלָּן לִשְׁלשֶׁת יָמִים, אַף נָכוֹן שֶׁנֶּאֱמַר כָּאן לִשְׁלשֶׁת יָמִים. וְרַבָּנָן אָמְרִין לְיוֹם אֶחָד הָיְתָה אִשְׁתּוֹ מְעֻבֶּרֶת וְיוֹלֶדֶת, נֶאֱמַר כָּאן נָכוֹן וְנֶאֱמַר לְהַלָּן נָכוֹן (שמות לד, ב): וֶהֱיֵה נָכוֹן לַבֹּקֶר, מַה נָּכוֹן שֶׁנֶּאֱמַר לְהַלָּן יוֹם אֶחָד, אַף כָּאן יוֹם אֶחָד. וְצֶאֱצָאֵיהֶם לְעֵינֵיהֶם, שֶׁהָיוּ רוֹאִים בְּנֵיהֶם וּבְנֵי בְנֵיהֶם. יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם, אָמַר רַבִּי לֵוִי בַּעֲרָבְיָא צָוְחִין לְיָנוּקָא עֲוִילָה. (איוב כא, יא): וְיַלְדֵיהֶם יְרַקֵּדוּן, כְּאִלֵּין שֵׁדַּיָא, הֵיךְ מָה דְאַתְּ אָמַר (ישעיה יג, כא): וּשְׂעִירִים יְרַקְּדוּ שָׁם, כְּשֶׁהָיְתָה אַחַת מֵהֶן יוֹלֶדֶת בַּיּוֹם, הָיְתָה אוֹמֶרֶת לִבְנָהּ צֵא וְהָבֵא לִי צֹר לַחְתֹּךְ טִבּוּרָא, בַּלַּיְלָה הָיְתָה אוֹמֶרֶת לִבְנָהּ צֵא הַדְלֵק לִי נֵר לַחְתֹּךְ טִבּוּרָא דִילָךְ. עוֹבָדָא הֲוָה בְּחָדָא אִתְּתָא דִּילֵדַת בַּלַּיְלָה, אָמְרָה לִבְרָא זִיל אַדְלֵיק בּוּצִינָא דְּנִקְטַע שׁוּרָךְ, נְפַק וּפְגַע בֵּיהּ שֵׁדָא שְׁמָדוֹן, אֲמַר לֵיהּ זִיל גְּלוֹג לְאִמָּךְ דִּקְרָא תַּרְנְגוֹלָא, וְאִלְמָלֵא דִּקְרָא תַּרְנְגוֹלָא הֲוֵינָא מָחְיֵיתָךְ וְקָטְלִיתָךְ. אֲמַר לֵיהּ זִיל אַתְּ גְּלוֹג לְאִמָּךְ דְּלָא קְטַעַתְ אִמָּא שׁוּרִי, דְּאִלְמָלֵא דִּקְטַעְתֵּיהּ הֲוֵינָא מָחֵי יָתָךְ וְקָטֵיל יָתָךְ. הֲדָא הוּא דִכְתִיב (איוב כא, ט): בָּתֵּיהֶם שָׁלוֹם מִפָּחַד, מִן הַמַּזִּיקִין, (איוב כא, ט): וְלֹא שֵׁבֶט אֱלוֹהַּ עֲלֵיהֶם, מִן הַיִּסּוּרִים. וּכְשֶׁהִסְתִּיר פָּנָיו מֵהֶם מִי אָמְרוּ לוֹ שֶׁלֹא עָשִׂיתָ כַּשּׁוּרָה. וּמָה הִסְתִּיר פָּנָיו מֵהֶם, שֶׁהֵבִיא עֲלֵיהֶם הַמַּבּוּל, הֲדָא הוּא דִכְתִיב (בראשית ז, כג): וַיִּמַח אֶת כָּל הַיְקוּם וגו'. וְעַל גּוֹי וְעַל אָדָם יָחַד, עַל גּוֹי, זֶה דּוֹר הַמַּבּוּל. וְעַל אָדָם, זֶה נֹחַ. יָחַד, שֶׁמִּמֶּנּוּ הוּשְׁתַּת הָעוֹלָם, וְיֵשׁ לוֹ לְהַעֲמִיד עוֹלָמוֹ מֵאֻמָּה שְׁלֵמָה וּמֵאָדָם אֶחָד, שֶׁנֶּאֱמַר: וַיִּהְיוּ בְנֵי נֹחַ הַיֹּצְאִים. 38.13. וַיָּמָת הָרָן עַל פְּנֵי תֶּרַח אָבִיו (בראשית יא, כח), רַבִּי חִיָּא בַּר בְּרֵיהּ דְּרַב אַדָא דְּיָפוֹ, תֶּרַח עוֹבֵד צְלָמִים הָיָה, חַד זְמַן נְפֵיק לַאֲתַר, הוֹשִׁיב לְאַבְרָהָם מוֹכֵר תַּחְתָּיו. הֲוָה אָתֵי בַּר אֵינַשׁ בָּעֵי דְּיִזְבַּן, וַהֲוָה אֲמַר לֵהּ בַּר כַּמָּה שְׁנִין אַתְּ, וַהֲוָה אֲמַר לֵיהּ בַּר חַמְשִׁין אוֹ שִׁתִּין, וַהֲוָה אֲמַר לֵיהּ וַי לֵיהּ לְהַהוּא גַבְרָא דַּהֲוָה בַּר שִׁתִּין וּבָעֵי לְמִסְגַּד לְבַר יוֹמֵי, וַהֲוָה מִתְבַּיֵּשׁ וְהוֹלֵךְ לוֹ. חַד זְמַן אֲתָא חַד אִתְּתָא טְעִינָא בִּידָהּ חָדָא פִּינָךְ דְּסֹלֶת, אֲמָרָהּ לֵיהּ הֵא לָךְ קָרֵב קֳדָמֵיהוֹן, קָם נְסֵיב בּוּקְלָסָא בִּידֵיהּ, וְתַבְרִינוּן לְכָלְהוֹן פְּסִילַיָא, וִיהַב בּוּקְלָסָא בִּידָא דְּרַבָּה דַּהֲוָה בֵּינֵיהוֹן. כֵּיוָן דַּאֲתָא אֲבוּהָ אֲמַר לֵיהּ מַאן עָבֵיד לְהוֹן כְּדֵין, אֲמַר לֵיהּ מַה נִּכְפּוּר מִינָךְ אֲתַת חָדָא אִתְּתָא טְעִינָא לָהּ חָדָא פִּינָךְ דְּסֹוֹלֶת, וַאֲמַרַת לִי הֵא לָךְ קָרֵיב קֳדָמֵיהון, קָרֵיבְתְּ לָקֳדָמֵיהוֹן הֲוָה דֵּין אֲמַר אֲנָא אֵיכוֹל קַדְמָאי, וְדֵין אֲמַר אֲנָא אֵיכוֹל קַדְמָאי, קָם הָדֵין רַבָּה דַּהֲוָה בֵּינֵיהוֹן נְסַב בּוּקְלָסָא וְתַבַּרִינוֹן. אֲמַר לֵיהּ מָה אַתָּה מַפְלֶה בִּי, וְיָדְעִין אִינוּן. אֲמַר לֵיהּ וְלֹא יִשְׁמְעוּ אָזְנֶיךָ מַה שֶּׁפִּיךָ אוֹמֵר. נַסְבֵיהּ וּמְסָרֵיהּ לְנִמְרוֹד. אֲמַר לֵיהּ נִסְגוֹד לְנוּרָא, אֲמַר לֵיהּ אַבְרָהָם וְנִסְגּוֹד לְמַיָא דְּמַטְפִין נוּרָא. אֲמַר לֵיהּ נִמְרוֹד נִסְגּוֹד לְמַיָא, אֲמַר לֵיהּ אִם כֵּן נִסְגּוֹד לַעֲנָנָא דְּטָעִין מַיָא. אֲמַר לֵיהּ נִסְגּוֹד לַעֲנָנָא. אָמַר לֵיהּ אִם כֵּן נִסְגּוֹד לְרוּחָא דִּמְבַדַּר עֲנָנָא. אֲמַר לֵיהּ נִסְגּוֹד לְרוּחָא. אֲמַר לֵיהּ וְנִסְגּוֹד לְבַר אֵינָשָׁא דְּסָבֵיל רוּחָא. אֲמַר לֵיהּ מִלִּין אַתְּ מִשְׁתָּעֵי, אֲנִי אֵינִי מִשְׁתַּחֲוֶה אֶלָּא לָאוּר, הֲרֵי אֲנִי מַשְׁלִיכֲךָ בְּתוֹכוֹ, וְיָבוֹא אֱלוֹהַּ שֶׁאַתָּה מִשְׁתַּחֲוֶה לוֹ וְיַצִּילְךָ הֵימֶנּוּ. הֲוָה תַּמָן הָרָן קָאֵים פְּלוּג, אָמַר מַה נַּפְשָׁךְ אִם נָצַח אַבְרָהָם אֲנָא אָמַר מִן דְּאַבְרָהָם אֲנָא וְאִם נָצַח נִמְרוֹד אֲנָא אֲמַר דְּנִמְרוֹד אֲנָא. כֵּיוָן שֶׁיָּרַד אַבְרָהָם לְכִבְשַׁן הָאֵשׁ וְנִצֹּל, אָמְרִין לֵיהּ דְּמַאן אַתְּ, אֲמַר לְהוֹן מִן אַבְרָהָם אֲנָא, נְטָלוּהוּ וְהִשְּׁלִיכוּהוּ לָאוּר וְנֶחְמְרוּ בְּנֵי מֵעָיו, וְיָצָא וּמֵת עַל פְּנֵי תֶּרַח אָבִיו, הֲדָא הוּא דִכְתִיב: וַיָּמָת הָרָן עַל פְּנֵי תֶּרַח וגו'. 39.11. וְאֶעֶשֶׂךָ לְגוֹי גָּדוֹל (בראשית יב, ב), אָמַר לוֹ וּמִנֹחַ לֹא הֶעֱמַדְתָּ שִׁבְעִים אֻמּוֹת, אָמַר לוֹ אוֹתָהּ אֻמָּה שֶׁכָּתוּב בָּהּ (דברים ד, ז): כִּי מִי גּוֹי גָּדוֹל, אֲנִי מַעֲמִיד מִמָּךְ. אָמַר רַבִּי בֶּרֶכְיָה אֶתֶּנְךָ וַאֲשִׂימְךָ, אֵין כְּתִיב כָּאן, אֶלָּא וְאֶעֶשְׂךָ, מִשֶּׁאֲנִי עוֹשֶׂה אוֹתְךָ בְּרִיָּה חֲדָשָׁה אַתְּ פָּרֶה וְרָבֶה. רַבִּי לֵוִי בַּר חִוְיָת וְרַבִּי אַבָּא בְּרֵיהּ דְּרַבִּי חִיָּא בַּר אַבָּא אָמְרוּ, שְׁלשָׁה גְּדֻלּוֹת וְאַרְבַּע בְּרָכוֹת כְּתִיב כָּאן, בִּשְֹּׂרוֹ שֶׁהֵן שְׁלשָׁה אָבוֹת וְאַרְבַּע אִמָּהוֹת. אָמַר רַבִּי חִיָּא לְפִי שֶׁהַדֶּרֶךְ מַגְרֶמֶת לִשְׁלשָׁה דְבָרִים, מְמַעֶטֶת פְּרִיָּה וּרְבִיָּה, וּמְמַעֶטֶת אֶת הַיְצִיאָה, וּמְמַעֶטֶת אֶת הַשֵּׁם. מְמַעֶטֶת פְּרִיָּה וּרְבִיָּה, וְאֶעֶשְׂךָ לְגוֹי גָדוֹל. מְמַעֶטֶת אֶת הַיְצִיאָה, וַאֲבָרֶכְךָ. מְמַעֶטֶת אֶת הַשֵּׁם, וַאֲגַדְלָה שְׁמֶךָ. וּלְפוּם דְּאָמְרִין אִינְשֵׁי מִבַּיִת לְבַיִת, חֲלוּק, מֵאֲתַר לַאֲתַר, נָפֶשׁ. בְּרַם אַתְּ לֹא נֶפֶשׁ אַתְּ חָסֵר וְלֹא מָמוֹן. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר, שֶׁיָּצָא מוֹנִיטִין שֶׁלּוֹ בָּעוֹלָם. אַרְבָּעָה הֵם שֶׁיָּצָא לָהֶם מוֹנִיטִין בָּעוֹלָם, אַבְרָהָם, וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל, יָצָא לוֹ מוֹנִיטִין, וּמַהוּ מוֹנִיטִין שֶׁלּוֹ, זָקֵן וּזְקֵנָה מִכָּאן בָּחוּר וּבְתוּלָה מִכָּאן. יְהוֹשֻׁעַ (יהושע ו, כז): וַיְהִי ה' אֶת יְהוֹשֻׁעַ וַיְהִי שָׁמְעוֹ בְּכָל הָאָרֶץ, יָצָא לוֹ מוֹנִיטִין בָּעוֹלָם, מַהוּ, שׁוֹר מִכָּאן וּרְאֵם מִכָּאן, עַל שֵׁם (דברים לג, יז): בְּכוֹר שׁוֹרוֹ הָדָר לוֹ וְקַרְנֵי רְאֵם קַרְנָיו. דָּוִד (דברי הימים א יד, יז): וַיֵּצֵא שֵׁם דָּוִיד בְּכָל הָאֲרָצוֹת, יָצָא לוֹ מוֹנִיטִין בָּעוֹלָם, וּמָה הָיָה מוֹנִיטִין שֶׁלּוֹ מַקֵּל וְתַרְמִיל מִכָּאן וּמִגְדָּל מִכָּאן, עַל שֵׁם (שיר השירים ד, ד): כְּמִגְדַּל דָּוִיד צַוָּארֵךְ. מָרְדְּכַי (אסתר ט, ד): כִּי גָּדוֹל מָרְדְּכַי בְּבֵית הַמֶּלֶךְ וְשָׁמְעוֹ הוֹלֵךְ בְּכָל הַמְדִינוֹת, יָצָא לוֹ מוֹנִיטִין, וּמַה מּוֹנִיטִין שֶׁלּוֹ שַׂק וָאֵפֶר מִכָּאן וַעֲטֶרֶת זָהָב מִכָּאן. אָמַר רַבִּי יוּדָן קוֹבֵעַ אֲנִי לְךָ בְּרָכָה בִּשְׁמוֹנֶה עֶשְׂרֵה, אֲבָל אֵין אַתְּ יוֹדֵעַ אִם שֶׁלִּי קוֹדֶמֶת אִם שֶׁלְּךָ קוֹדֶמֶת, אָמַר רַבִּי אֲחוּיָה בְּשֵׁם רַבִּי זְעֵירָא שֶׁלְּךָ קוֹדֶמֶת לְשֶׁלִּי, בְּשָׁעָה שֶׁהוּא אוֹמֵר מָגֵן אַבְרָהָם אַחַר כָּךְ מְחַיֵּה הַמֵּתִים. רַבִּי אַבָּהוּ אָמַר הַבֶּט נָא שָׁמַיִם אֵין כְּתִיב כָּאן אֶלָּא (בראשית טו, ה): הַשָּׁמַיְמָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בְּהֵ"א בָּרָאתִי אֶת הָעוֹלָם הֲרֵינִי מוֹסִיף הֵ"א עַל שִׁמְךָ וְאַתְּ פָּרֶה וְרָבֶה. וְאָמַר רַבִּי יוּדָן וְהָיוּ אוֹתוֹתֶיךָ מִנְיַן אֲבָרֶכְכָה, מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה. אָמַר רַבִּי לֵוִי לֹא שָׁם אָדָם פָּרָה מֵאַבְרָהָם עַד שֶׁנִּתְבָּרֵךְ, וְלֹא שָׁמָהּ לוֹ עַד שֶׁנִּתְבָּרֵךְ מֵאַבְרָהָם, כֵּיצַד אַבְרָהָם הָיָה מִתְפַּלֵּל עַל עֲקָרוֹת וְהֵם נִפְקָדוֹת, וְעַל הַחוֹלִים וְהֵם מַרְוִיחִים. רַב הוּנָא אָמַר לֹא סוֹף דָּבָר אַבְרָהָם הוֹלֵךְ אֵצֶל הַחוֹלֶה, אֶלָּא הַחוֹלֶה רוֹאֶה אוֹתוֹ וּמַרְוִיחַ. אָמַר רַבִּי חֲנִינָא אֲפִלּוּ סְפִינוֹת שֶׁהָיוּ מְפָרְשׁוֹת בַּיָּם הַגָּדוֹל הָיוּ נִצּוֹלוֹת בִּזְכוּתוֹ שֶׁל אַבְרָהָם. וְלֹא שֶׁל יַיִן נֶסֶךְ הָיוּ, אֶתְמְהָא, אֶלָּא חָלָא מֵזִיל חַמְרָא, בְּכָל מָקוֹם שֶׁיַּיִן עוֹבְדֵי כּוֹכָבִים מָצוּי יַיִן שֶׁל יִשְׂרָאֵל נִמְכַּר בְּזוֹל. אָמַר רַבִּי יִצְחָק אַף לְאִיּוֹב עָשָׂה כֵן, שֶׁנֶּאֱמַר (איוב א, י): מַעֲשֵׂה יָדָיו בֵּרַכְתָּ, לֹא נָטַל אָדָם פְרוּטָה מֵאִיּוֹב וְנִצְטָרֵךְ לִטֹּל מִמֶּנּוּ פַּעַם שְׁנִיָּה. וֶהְיֵה בְּרָכָה, קְרִי בֵיהּ בְּרֵכָה, מַה בְּרֵכָה זוֹ מְטַהֶרֶת אֶת הַטְּמֵאִים, אַף אַתְּ מְקָרֵב רְחוֹקִים וּמְטַהֲרָם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם. אָמַר רַבִּי בֶּרֶכְיָה כְּבָר כָּתוּב וַאֲבָרֶכְכָה, מַה תַּלְמוּד לוֹמַר וֶהְיֵה בְּרָכָה, אֶלָּא אָמַר לוֹ עַד כָּאן הָיִיתִי זָקוּק לְבָרֵךְ אֶת עוֹלָמִי, מִכָּאן וָאֵילָךְ הֲרֵי הַבְּרָכוֹת מְסוּרוֹת לָךְ, לְמַאן דְּחָזֵי לְךָ לִמְבָרְכָא בָּרֵיךְ. 61.3. בַּבֹּקֶר זְרַע אֶת זַרְעֶךָ וְלָעֶרֶב אַל תַּנַּח יָדֶךָ (קהלת יא, ו), רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אָמַר אִם זָרַעְתָּ בְּבָכִיר זְרַע בְּאָפִיל, שֶׁאֵין אַתָּה יוֹדֵעַ (קהלת יא, ו): אֵיזֶהוּ יֻכְשַׁר, אִם שֶׁל אָפִיל אִם שֶׁל בָּכִיר (קהלת יא, ו): וְאִם שְׁנֵיהֶם כְּאֶחָד טוֹבִים. רַבִּי יְהוֹשֻׁעַ אָמַר אִם בָּא עָנִי אֶצְלְךָ בְּשַׁחֲרִית, תֵּן לוֹ. בְּעַרְבִית, תֵּן לוֹ. שֶׁאֵין אַתָּה יוֹדֵעַ אֵיזֶה מֵהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹתֵב עָלֶיךָ הֲזֶה אוֹ זֶה וְאִם שְׁנֵיהֶם כְּאֶחָד טוֹבִים. רַבִּי יִשְׁמָעֵאל וְרַבִּי עֲקִיבָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר אִם לָמַדְתָּ תּוֹרָה בְּנַעֲרוּתֶךָ לְמֹד תּוֹרָה בְּזִקְנוּתֶךָ, שֶׁאֵין אַתָּה יוֹדֵעַ אֵיזֶה מֵהֶן מִתְקַיֵּם לְךָ הֲזֶה אוֹ זֶה וְאִם שְׁנֵיהֶם כְּאֶחָד טוֹבִים. רַבִּי עֲקִיבָא אוֹמֵר אִם הָיוּ לְךָ תַּלְמִידִים בְּנַעֲרוּתֶךָ עֲשֵׂה לְךָ תַּלְמִידִים בְּזִקְנוּתֶךָ, שֶׁאֵין אַתָּה יוֹדֵעַ אֵיזֶה מֵהֶם מִתְקַיֵּם לְךָ זֶה אוֹ זֶה, וְאִם שְׁנֵיהֶם כְּאֶחָד טוֹבִים. שְׁנֵים עָשָׂר אֶלֶף תַּלְמִידִים הָיוּ לְרַבִּי עֲקִיבָא מֵעַכּוֹ וְעַד אַנְטִיפְרָס וְכֻלָּם בְּפֶרֶק אֶחָד מֵתוּ, לָמָּה, שֶׁהָיְתָה עֵינֵיהֶם צָרָה אֵלּוּ בְּאֵלּוּ, וּבַסּוֹף הֶעֱמִיד שִׁבְעָה, רַבִּי מֵאִיר וְרַבִּי יְהוּדָה, רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן וְרַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ וְרַבִּי יוֹחָנָן הַסַּנְדְּלָר וְרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. וְאִית דְּאָמְרֵי רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבִּי מֵאִיר וְרַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְרַבִּי חֲנִינָא בֶּן חֲכִינָאי וְרַבִּי יוֹחָנָן הַסַּנְדְּלָר. אָמַר לָהֶם בָּנַי, הָרִאשׁוֹנִים לֹא מֵתוּ אֶלָּא שֶׁהָיְתָה עֵינֵיהֶם צָרָה אֵלּוּ לְאֵלּוּ תְּנוּ דַּעְתְּכֶם שֶׁלֹא תַעֲשׂוּ כְמַעֲשֵׂיהֶם, עָמְדוּ וּמִלְּאוּ כָּל אֶרֶץ יִשְׂרָאֵל תּוֹרָה. רַבִּי דּוֹסְתָּאי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אִם הָיוּ לְךָ בָּנִים בְּנַעֲרוּתֶךָ קַח לְךָ אִשָּׁה בְּזִקְנוּתֶךָ וְהַעֲמֵד בָּנִים, וּמִמִּי אַתָּה לָמֵד מֵאַבְרָהָם שֶׁהָיוּ לוֹ בָּנִים בְּנַעֲרוּתוֹ וְלָקַח אִשָּׁה בְּזִקְנוּתוֹ וְהֶעֱמִיד בָּנִים, הֲדָא הוּא דִכְתִיב: וַיֹּסֶף אַבְרָהָם וגו'. 92.1. וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים (בראשית מג, יד), רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנִין דְּצִפּוֹרִין פָּתַח (תהלים צד, יב): אַשְׁרֵי הַגֶּבֶר אֲשֶׁר תְּיַסְּרֶנּוּ יָהּ, וְאִם בָּא לְהַקְפִּיד, (תהלים צד, יב): וּמִתּוֹרָתְךָ תְלַמְּדֶנּוּ, מַה כְּתִיב בְּאַבְרָהָם (בראשית יב, ב): וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ כֵּיוָן שֶׁיָּצָא קָפַץ עָלָיו רְעָבוֹן וְלֹא הִקְפִּיד וְלֹא קָרָא תִּגָּר, אַף אַתְּ אִם בָּאוּ עָלֶיךָ יִסּוּרִין לֹא תְהֵא מַקְפִּיד וְלֹא קוֹרֵא קָטֵיגוֹר. אֲמַר לֵיהּ רַבִּי אֲלֶכְּסַנְדְּרִי אֵין לְךָ אָדָם בְּלֹא יִסּוּרִים אַשְׁרָיו לְאָדָם שֶׁיִּסּוּרִים בָּאִים עָלָיו מִן הַתּוֹרָה, שֶׁנֶּאֱמַר: וּמִתּוֹרָתְךָ תְלַמְּדֶנּוּ, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל יִסּוּרִים שֶׁהֵם בָּאִים עַל הָאָדָם וּמְבַטְלִין אוֹתוֹ מִדִּבְרֵי תוֹרָה, יִסּוּרִים שֶׁל תּוֹכַחַת הֵם, אֲבָל יִסּוּרִים שֶׁהֵם בָּאִים עַל הָאָדָם וְאֵין מְבַטְּלִין אוֹתוֹ מִדִּבְרֵי תוֹרָה, יִסּוּרִים שֶׁל אַהֲבָה הֵן, כְּדִכְתִיב (משלי ג, יב): כִּי אֶת אֲשֶׁר יֶאֱהַב ה' יוֹכִיחַ. רַבִּי חָמָא חָזָא חַד סַגֵּי נְהוֹרָא יָתֵיב לָעֵי בְּאוֹרָיְיתָא, אֲמַר לֵיהּ שְׁלָם לָךְ בַּר חוֹרְיָא, אֲמַר לֵיהּ מֵהֵיכָן שְׁמַע לָךְ דְּהַהוּא גַבְרָא בַּר עֲבָדִים, אֲמַר לֵיהּ לָא אֶלָּא שֶׁאַתְּ בֶּן חוֹרִין לָעוֹלָם הַבָּא. אָמַר רַבִּי יוּדָן כְּתִיב (שמות כא, כז): וְאִם שֵׁן עַבְדּוֹ אוֹ שֵׁן אֲמָתוֹ יַפִּיל לַחָפְשִׁי יְשַׁלְּחֶנּוּ, וּמָה הַלָּלוּ שֶׁאֵינָן בְּכָל גּוּפוֹ שֶׁל אָדָם אֶלָּא בְּאֶחָד מֵאֵבָרָיו אָמְרָה תּוֹרָה לַחָפְשִׁי יְשַׁלְּחֶנּוּ, מִי שֶׁיִּסּוּרִים בָּאִים עָלָיו שֶׁהֵן בְּכָל גּוּפוֹ שֶׁל אָדָם, עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי הוֹשַׁעְיָא אָמַר אַשְׁרֵי הַגֶּבֶר אֲשֶׁר תְּיַסְּרֶנּוּ ה', אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר תְּיַסְּרֶנּוּ יָהּ, כָּזֶה שֶׁהוּא נִדּוֹן לִפְנֵי הַדַּיָּין צוֹעֵק וּמִצְטַעֵר וְאוֹמֵר יָהּ יָהּ דַּי דַּי. כָּךְ אָמַר יַעֲקֹב מִי שֶׁעָתִיד לוֹמַר לַיִּסּוּרִים דַּי הוּא יֹאמַר לְיִסּוּרַי דַּי, שֶׁנֶּאֱמַר: וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים לִפְנֵי הָאִישׁ וגו'. 94.5. וַיִּזְבַּח זְבָחִים לֵאלֹהֵי אָבִיו יִצְחָק (בראשית מו, א), אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי חָזַרְתִּי עַל כָּל בַּעֲלֵי אַגָּדָה שֶׁבַּדָּרוֹם שֶׁיֹּאמְרוּ לִי פָּסוּק זֶה וְלֹא אָמְרוּ לִי עַד שֶׁעָמַדְתִּי עִם יְהוּדָה בֶּן פְּדָיָה בֶּן אֲחוֹתוֹ שֶׁל בֶּן הַקַּפָּר, וְאָמַר לִי הָרַב וְהַתַּלְמִיד שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ, בִּתְּחִלָּה שׁוֹאֲלִים בִּשְׁלוֹם הַתַּלְמִיד וְאַחַר כָּךְ שׁוֹאֲלִים בִּשְׁלוֹם הָרַב. אָמַר רַב הוּנָא כַּד אֲתָא רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לִטְבֶרְיָה שְׁאֵלֵיהּ לְרַבִּי יוֹחָנָן וּלְרֵישׁ לָקִישׁ, רַבִּי יוֹחָנָן אָמַר שֶׁחַיָּב אָדָם בִּכְבוֹד אָבִיו יוֹתֵר מִכְּבוֹד זְקֵנוֹ, וְרֵישׁ לָקִישׁ אָמַר עַל בְּרִית הַשְּׁבָטִים הִקְרִיב. בַּר קַפָּרָא וְרַבִּי יוֹסֵף בַּר פַּטְרוֹס חַד מִנְּהוֹן אֲמַר מָה אַבָּא הָיָה לָהוּט אַחַר גְּרוֹנוֹ אַף אֲנִי לָהוּט אַחַר גְּרוֹנִי, וְאוֹחֲרָנָא אָמַר מַה אַבָּא מְשַׁנֶּה בֵּן מִבָּנָיו אַף אֲנִי מְשַׁנֶּה בֵּן מִבָּנָי. חָזַרְתִּי וְאָמַרְתִּי אַבָּא לֹא הָיָה עָלָיו אֶלָּא טַרְחוּת נֶפֶשׁ אַחַת בִּלְבָד, אֲבָל אֲנִי יֵשׁ עָלַי טַרְחוּת שִׁבְעִים נָפֶשׁ. רַבִּי יוּדָן אָמַר חָמֵשׁ בְּרָכוֹת בֵּרְכַנִי אַבָּא כְּנֶגְדָן נִגְלָה עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא חֲמִשָּׁה פְּעָמִים וּבֵרְכָנִי. רַבִּי יוּדָן אָמַר חוֹרִי, רַבִּי יוּדָן אָמַר הָיִיתִי סָבוּר שֶׁהוּא מַטְעִימֵנִי מֵאוֹתָן הַבְּרָכוֹת, וּמָה הָיוּ אוֹתָן הַבְּרָכוֹת (בראשית כז, כט): יַעַבְדוּךָ עַמִּים וְיִשְׁתַּחֲווּ לְךָ לְאֻמִּים, זֶה יוֹסֵף. רַבִּי בֶּרֶכְיָה אָמַר תַּרְתֵּי, רַבִּי בֶּרֶכְיָה אָמַר אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ עַל בְּרִיָּה כְּשֶׁהוּא חַי אֶלָּא עַל בַּעֲלֵי יִסּוּרִין, לְפִיכָךְ אֵין כְּתִיב כָּאן וַיִּזְבַּח זְבָחִים לֵאלֹהֵי יַעֲקֹב, אֶלָּא לֵאלֹהֵי אָבִיו יִצְחָק שֶׁכְּבָר מֵת. רַבִּי בֶּרֶכְיָה אָמַר אוֹחֳרֵי, שֶׁהָיָה בַּעַל יִסּוּרִין. רַבָּנָן אָמְרֵי רוֹאִים אֶפְרוֹ שֶׁל יִצְחָק כְּאִלּוּ צָבוּר עַל גַּבֵּי הַמִּזְבֵּחַ, לְכָךְ הִזְכִּיר אֶת יִצְחָק. | 38.13. "\"And Haran died in the presence of his father Terah\" (Gen. 11:28). Rabbi Hiyya the grandson of Rabbi Adda of Yaffo [said]: Terah was a worshipper of idols. One time he had to travel to a place, and he left Abraham in charge of his store. When a man would come in to buy [idols], Abraham would ask: How old are you? They would reply: fifty or sixty. Abraham would then respond: Woe to him who is sixty years old and worships something made today - the customer would be embarrassed, and would leave. A woman entered carrying a dish full of flour. She said to him: this is for you, offer it before them. Abraham took a club in his hands and broke all of the idols, and placed the club in the hands of the biggest idol. When his father returned, he asked: who did all of this? Abraham replied: I can't hide it from you - a woman came carrying a dish of flour and told me to offer it before them. I did, and one of them said 'I will eat it first,' and another said 'I will eat it first.' The biggest one rose, took a club, and smashed the rest of them. Terah said: what, do you think you can trick me? They don't have cognition! Abraham said: Do your ears hear what your mouth is saying? Terah took Abraham and passed him off to [King] Nimrod. They said [to the king]: let us worship the fire. Abraham said to them: [rather] let us worship water, for it extinguishes fire. Nimrod agreed: let us worship water. Abraham continued: if so, let us worship the clouds, which provide water. Nimrod agreed: let us worship the clouds. Abraham continued: if so, let us worship the winds that scatter the clouds. Nimrod agreed: let us worship the winds. Abraham continued: if so, let us worship humans who are filled with wind [air]. Nimrod replied: You're just speaking words - I only worship fire. I will throw you into it, and the God you worship can save you from it. Haran was hidden and was of two minds, saying [to himself]: if Abraham is victorious, I will say I am with Abraham, and if Nimrod is victorious, I will say I am with Nimrod. When Abraham was through into the fiery furnace and saved, they asked him [Haran]: who are you with? He replied: I am with Abraham. They took him and threw him into the fire, and his insides burned up and he died before his father Terah, as it says: \"And Haran died in the [lit.] on the face of his father Terah\" (Gen. 11:28).", |
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109. Tosefta, Kelim Baba Batra, 1.2-1.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •akiva (rabbi) Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 94| 1.2. "חולדה שגררה את העירה שהוא עתיד להחזירה והכניסתו לבית שהמת בתוכו אע\"פ שאין באהל אלא כל שהוא הבגד טמא טמא מת. דרס עליה הזב בתוך י' טפחים הבגד טמא מדרס. שתי כל זמן שהוא עתיד לארוג חבור לאריג. גמר מלארוג אינו טמא אלא עד מקום שהוא עתיד לפצוע. הנוגע בפסיקות של שתי ושל ערב הרי זה אינו חבור. ר' יוסי אומר הנוגע בפסיקות של שתי עד ג' אצבעות חבור מפני שחבובים אומן מחלידו לתוכו. הנוגע בצמר שעל גבי האומה ובטווי <שעל גבי הפלך> טהור ובכוש ובעומד טמא. נוגע בשחור שעל גבי השחור טהור אבל אם היה כולו שחור מצד אחד והעבירו ע\"ג לבן או כולו לבן מצד אחד והעבירו על גבי שחור טמא. החרב שפירשה עם יתדות המחרישה הרי זו טמאה מפני שהוא מנקר בה חוליות של באר העיין שבמעצד והעיין שבמחרישה והמסוה שבמעדר בזמן שהן קבועין חבור לטומאה ולהזאה. בזמן שהן בפני עצמן טהורין. המשיחות והרצועות שבמעדר תפורות חבור וקשורות אין חבור. מכבש של נגר בזמן שהוא קבוע חבור לטומאה ולהזאה. ניטל אין חבור לא לטומאה ולא להזאה רבי יהודה אומר אף הנוגע במלבן של מסר הגדול מכאן ומכאן טהור ואינו טמא אלא מקום החיות יד מכאן ומכאן כלפי הברזל.", 1.3. "השלחן והטבלא והדולפקי שנתקסמו ונשתייר בהן טפח טמאים שלחן שגררו התחתון טמא והעליון טהור מתפרק מקבל טומאה מכאן ולהבא טבלא שגררה העליונה טמאה והתחתונה טהורה נתפרקה מקבלת טומאה מכאן ולהבא. טבלא שמלאה עצים ותקעה טהורה חיפה בנסרים טמאה. שלחן שחפהו בשיש להיות אוכל עליו אע\"פ שעשה לו עץ רחב להיות מקבל בו את השיש טהור שלא עשאו אלא לחזוק להיות מקבל בו את השיש. הספסלין שבפונדקאות אע\"פ שנקובין ומכניסין בהם את הרגלים טהורים. קבע במסמר טמאין. הספסלין של מלמדי תינוקות אע\"פ שנקובין ומכניסין בהן טהורין קבען במסמר טמאין ספסל שנתפרק טהור. סירגו במשיחות או בחבלים טמא. טרקיש שעשה לו עץ כמין שירתוע להיות אוכל עליו טהור עשה לו עץ רחב לצרכיו טמא. כסא שקבעו בעריבה כדרך ישיבתו טמא שלא כדרך ישיבתו טהור העשוי בה ב\"ש מטמאין וב\"ה מטהרין דברי ר\"מ ר' יהודה אומר לא נחלקו ב\"ש וב\"ה על העשוי בה שהוא טהור ושמאי היה מטמא על מה נחלקו על שהביא ממקום אחר וקבעו בה שב\"ש מטמאין וב\"ה מטהרין א\"ר יוסי רואה אני את דברי שמאי שאני אומר מלבן אפילו מבית האומן טמא.", | |
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| 110. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 181 |
| 111. Anon., Sifre Deuteronomy, 170.9 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 28; Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 42, 43, 139, 140, 141; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 173; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 173 |
| 112. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 206 |
| 113. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 128 |
| 114. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 347 |
| 115. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva, rabbi, and r. yishmael/two-schools hypothesis •yishmael, rabbi, and r. akiva/two-schools hypothesis Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 128 |
| 116. Aelian, Nature of Animals, 2.2, 2.31 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi, ribuy technique of Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 76, 221 |
117. Anon., Acts of Thomas, 55-57 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 356 | 57. Again he took me and showed me a cave exceeding dark, breathing out a great stench, and many souls were looking out desiring to get somewhat of the air, but their keepers suffered them not to look forth. And he that was with me said: This is the prison of those souls which thou sawest: for when they have fulfilled their torments for that which each did, thereafter do others succeed them: and there be some that are wholly consumed and (some, Syr.) that are delivered over unto other torments. And they that kept the souls which were in the dark cave said unto the man that had taken me: Give her unto us that we may bring her in unto the rest until the time cometh for her to be delivered unto torment. But he answered them: I give her not unto you, for I fear him that delivered her to me: for I was not charged to leave her here, but I take her back with me until I shall receive order concerning her. And he took me and brought me unto another place wherein were men being sharply tormented (Syr. where men were). And he that was like unto thee took me and delivered me to thee, saying thus to thee: Take her, for she is one of the sheep that have gone astray. And I was taken by thee, and now am I before thee. I beseech thee, therefore, and supplicate that I may not depart unto those places of punishment which I have seen. |
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| 118. Palestinian Talmud, Yoma, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 125 |
| 119. Palestinian Talmud, Kilayim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 238 |
| 120. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 291 |
| 121. Palestinian Talmud, Sotah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 236 |
| 122. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva, rabbi, and r. yishmael/two-schools hypothesis •yishmael, rabbi, and r. akiva/two-schools hypothesis Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 125 |
123. Anon., Leviticus Rabba, 21.8, 34.3, 36.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 101; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 291; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 103| 21.8. רַבִּי חֲנַנְיָא בֶּן חֲכִינָאי וְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי הָלְכוּ לִלְמֹד תּוֹרָה אֵצֶל רַבִּי עֲקִיבָא בִּבְנֵי בְּרַק, שָׁהוּ שָׁם שְׁלשׁ עֶשְׂרֵה שָׁנָה, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי הֲוָה מְשַׁלַּח וְיָדַע מַה בְּגוֹ בֵּיתֵיהּ, רַבִּי חֲנַנְיָא לֹא הֲוָה שָׁלַח וְיָדַע מַה בְּגוֹ בֵּיתֵיהּ. שָׁלְחָה לוֹ אִשְׁתּוֹ וְאָמְרָה לוֹ בִּתְּךָ בָּגְרָה בּוֹא וְהַשִּׂיאָה, וְאַף עַל פִּי כֵן צָפָה רַבִּי עֲקִיבָא בְּרוּחַ הַקֹּדֶשׁ וְאָמַר לָהֶם כָּל מִי שֶׁיֵּשׁ לוֹ בַּת בּוֹגֶרֶת יֵלֵךְ וְיַשִּׂיאָהּ, יָדַע מַהוּ אוֹמֵר קָם נְסַב רְשׁוּתָא וַאֲזַל, בָּעֵי לְעַיֵּיל בְּגוֹ בֵּיתֵיהּ וְאַשְׁכְּחָה דְּפַנְיָא לְזָוִית אָחֳרֵי, מָה עֲבַד אָזַל וְיָתַב לֵיהּ עַל מַלְיוֹתְהוֹן דְּנָשֵׁי שָׁמַע קָלְהוֹן דְּטַלְיוּתָא אָמְרִין בַּת חֲנִינָא מְלוֹי קוּלְתִיךְ וּסְלֵיק לִיךְ, מֶה עָשָׂה הָלַךְ אַחֲרֶיהָ עַד שֶׁנִּכְנְסָה לְתוֹךְ בֵּיתוֹ, נִכְנַס אַחֲרֶיהָ פִּתְאֹם, לֹא הִסְפִּיקָה אִשְׁתּוֹ לִרְאוֹתוֹ עַד שֶׁיָּצָאת נִשְׁמָתָהּ, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם עֲנִיָּה זוֹ זוֹ שְׂכָרָהּ, לְאַחַר שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהִמְתִּינָה לִי, בְּאוֹתָהּ שָׁעָה חָזְרָה נַפְשָׁהּ לְגוּפָהּ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אַרְבָּעָה דְבָרִים הַקָּדוֹשׁ בָּרוּךְ הוּא שׂוֹנְאָן אַף אֲנִי אֵינִי אוֹהֲבָן, הָאוֹחֵז בָּאַמָּה וּמַשְׁתִּין, וְהַמְשַׁמֵּשׁ מִטָּתוֹ עָרוֹם, וְהָאוֹמֵר דְּבָרִים שֶׁבֵּינוֹ לְבֵין אִשְׁתּוֹ בְּפַרְהֶסְיָא, וְהַנִּכְנָס לְבֵיתוֹ פִּתְאֹם וְאֵין צָרִיךְ לוֹמַר לְתוֹךְ בֵּיתוֹ שֶׁל חֲבֵרוֹ. רַב אָמַר אַל תִּכָּנֵס לָעִיר פִּתְאֹם, וְאַל תִּכָּנֵס לַבַּיִת פִּתְאֹם, בִּתְּךָ בָּגְרָה שַׁחְרֵר עַבְדְּךָ וּתְנֶהָ לוֹ. רַבִּי יוֹחָנָן כַּד הֲוָה סָלֵיק לְמִשְׁאַל שְׁלָמֵיהּ דְּרַבִּי חֲנִינָא הֲוָה מְבַעְבֵּעַ, עַל שׁוּם (שמות כח, לה): וְנִשְׁמַע קוֹלוֹ. 34.3. דָּבָר אַחֵר, וְכִי יָמוּךְ, הֲדָא הוּא דִכְתִיב (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ אָמַר לָהֶם לַעֲשׂוֹת מִצְוָה, אָמְרוּ לוֹ וְכִי מַה מִּצְוָה זוֹ, אָמַר לָהֶן לִרְחֹץ בְּבֵית הַמֶּרְחָץ, אָמְרוּ לוֹ וְכִי זוֹ מִצְוָה הִיא, אָמַר לָהֶם, הֵן. מָה אִם אִיקוֹנִין שֶׁל מְלָכִים שֶׁמַּעֲמִידִים אוֹתָן בְּבָתֵּי טַרְטִיאוֹת וּבְבָתֵּי קִרְקָסִיאוֹת, מִי שֶׁנִּתְמַנֶּה עֲלֵיהֶם הוּא מוֹרְקָן וְשׁוֹטְפָן וְהֵן מַעֲלִין לוֹ מְזוֹנוֹת, וְלֹא עוֹד אֶלָּא שֶׁהוּא מִתְגַּדֵּל עִם גְּדוֹלֵי מַלְכוּת, אֲנִי שֶׁנִּבְרֵאתִי בְּצֶלֶם וּבִדְמוּת, דִּכְתִיב (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר, גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ, אָמַר לָהֶם לִגְמֹל חֶסֶד עִם הָדֵין אַכְסַנְיָא בְּגוֹ בֵּיתָא. אָמְרוּ לוֹ, כָּל יוֹם אִית לָךְ אַכְסַנְיָא, אָמַר לָהֶם, וְהָדֵין נַפְשָׁא עֲלוּבְתָּא לָאו אַכְסַנְיָא הוּא בְּגוֹ גוּפָא, יוֹמָא דֵין הִיא הָכָא לְמָחָר לֵית הִיא הָכָא. דָּבָר אַחֵר (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי זֶה שֶׁמַּגַעַת לוֹ שִׂמְחָה וְאֵינוֹ מַדְבִּיק אֶת קְרוֹבָיו עִמּוֹ מִשּׁוּם עֲנִיּוּת. אָמַר רַבִּי נַחְמָן כְּתִיב (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ. 36.5. וְלָמָּה נֶאֶמְרוּ אָבוֹת אֲחוֹרַנִּית, לוֹמַר אִם אֵין מַעֲשֶׂה בְּיַעֲקֹב, כְּדַאי הֵם מַעֲשֵׂה יִצְחָק, וְאִם אֵין מַעֲשֶׂה יִצְחָק, כְּדַאי הֵם מַעֲשֵׂה אַבְרָהָם, כְּדַאי הוּא מַעֲשֵׂה כָּל אֶחָד וְאֶחָד שֶׁיִּתְלֶה כָּל הָעוֹלָם בְּגִינוֹ. לָמָּה נֶאֱמַר בְּיַעֲקֹב וּבְאַבְרָהָם זְכִירָה, וּבְיִצְחָק לֹא נֶאֱמַר, רַבִּי בֶּרֶכְיָה וְרַבָּנָן, רַבִּי בֶּרֶכְיָה אָמַר עַל יְדֵי שֶׁהָיָה בֵּן שֶׁל יִסּוּרִין, וְרַבָּנָן אָמְרֵי רוֹאֶה אַפְרוֹ שֶׁל יִצְחָק כְּאִלּוּ צָבוּר עַל גַּבֵּי הַמִּזְבֵּחַ. וְלָמָּה נֶאֱמַר בְּאַבְרָהָם וּבְיִצְחָק אַף וְלֹא נֶאֱמַר בְּיַעֲקֹב אַף, עַל יְדֵי שֶׁהָיְתָה מִטָּתוֹ שְׁלֵמָה לְפָנָיו, אַבְרָהָם יָצָא מִמֶּנּוּ יִשְׁמָעֵאל וְכָל בְּנֵי קְטוּרָה, יִצְחָק יָצָא מִמֶּנּוּ עֵשָׂו וְכָל אַלּוּפֵי אֱדוֹם, אֲבָל יַעֲקֹב מִטָּתוֹ שְׁלֵמָה, כָּל בָּנָיו צַדִּיקִים, הֲדָא הוּא דִכְתִיב (בראשית מב, יא): כֻּלָּנוּ בְּנֵי אִישׁ אֶחָד נָחְנוּ. אֵין לִי אֶלָּא אָבוֹת, אִמָּהוֹת מִנַּיִן, תַּלְמוּד לוֹמַר אֶת, אֶת, אֶת, וְאֵין אֶתַיָּא אֶלָּא אִמָּהוֹת, דִּכְתִיב (בראשית מט, לא): שָׁמָּה קָבְרוּ אֶת אַבְרָהָם וְאֵת שָׂרָה וגו'. וְלָמָּה הוּא מַזְכִּיר זְכוּת אָבוֹת וּמַזְכִּיר זְכוּת הָאָרֶץ עִמָּהֶם, אָמַר רֵישׁ לָקִישׁ מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁלשָׁה בָּנִים, וְשִׁפְחָה אַחַת מִשֶּׁלּוֹ מְגַדַּלְתָּן, כָּל זְמַן שֶׁהָיָה הַמֶּלֶךְ שׁוֹאֵל שְׁלוֹם בָּנָיו, הָיָה אוֹמֵר שַׁאֲלוּ לִי בִּשְׁלוֹם הַמְגַדֶּלֶת, כָּךְ כָּל זְמַן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְכִּיר אָבוֹת מַזְכִּיר הָאָרֶץ עִמָּהֶם, הֲדָא הוּא דִכְתִיב: וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב וגו' וְהָאָרֶץ אֶזְכֹּר. | 34.3. "Another Thing: 'But if he is impoverished', here it is written, \"The merciful man does good to his own soul (Proverbs 11:17),\" this [refers to] Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, \"Rabbi, where are you walking to?\" He said to them, \"To fulfill a commandment!\" They said to him, \"And what commandment is this?\" He said to them, \"To bathe in the bathhouse.\" They said to him: \"But is this really a commandment?\" He said to them: \"Yes. Just like regarding the statues (lit. icons) of kings, that are set up in the theaters and the circuses, the one who is appointed over them bathes them and scrubs them, and they give him sustece, and furthermore, he attains status with the leaders of the kingdom; I, who was created in the [Divine] Image and Form, as it is written, \"For in the Image of G-d He made Man (Genesis 9:6),\" even more so!...", |
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| 124. Palestinian Talmud, Shevuot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 128 |
| 125. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 126 |
| 126. Anon., Qohelet Rabba, 7.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 104 |
| 127. Anon., Marytrdom of Polycarp, 16 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 308 |
| 128. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 66, 67 |
| 129. Anon., Mekhilta Derabbi Shimeon Ben Yohai, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 115 |
| 130. Palestinian Talmud, Pesahim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •akiva, rabbi, and r. yishmael/two-schools hypothesis •yishmael, rabbi, and r. akiva/two-schools hypothesis Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 126 |
131. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 51, 61, 62| 53a. וגשרים ונפשות שיש בהן בית דירה מוציאין את המדה כנגדן ועושין אותה כמין טבלא מרובעת כדי שיהא נשכר את הזויות:, big strongגמ׳ /strong /big רב ושמואל חד תני מעברין וחד תני מאברין,מאן דתני מאברין אבר אבר ומאן דתני מעברין כאשה עוברה (בראשית כג, ט),מערת המכפלה רב ושמואל חד אמר שני בתים זה לפנים מזה וחד אמר בית ועלייה על גביו,בשלמא למאן דאמר זה על גב זה היינו מכפלה אלא למאן דאמר שני בתים זה לפנים מזה מאי מכפלה,שכפולה בזוגות (בראשית לה, כז) ממרא קרית ארבע א"ר יצחק קרית הארבע זוגות אדם וחוה אברהם ושרה יצחק ורבקה יעקב ולאה (בראשית יד, א),ויהי בימי אמרפל רב ושמואל חד אמר נמרוד שמו ולמה נקרא שמו אמרפל שאמר והפיל לאברהם אבינו בתוך כבשן האש וחד אמר אמרפל שמו ולמה נקרא שמו נמרוד שהמריד את כל העולם כולו עליו במלכותו (שמות א, ח),ויקם מלך חדש על מצרים רב ושמואל חד אמר חדש ממש וחד אמר שנתחדשו גזירותיו,מ"ד חדש ממש דכתיב חדש ומאן דאמר שנתחדשו גזירותיו מדלא כתיב וימת וימלוך,ולמאן דאמר שנתחדשו גזירותיו הא כתיב (שמות א, ח) אשר לא ידע את יוסף מאי אשר לא ידע את יוסף דהוה דמי כמאן דלא ידע ליה ליוסף כלל:,(סימן שמונה עשרה ושנים עשר למדנו בדוד ויבן):,א"ר יוחנן י"ח ימים גידלתי אצל רבי אושעיא בריבי ולא למדתי ממנו אלא דבר אחד במשנתינו כיצד מאברין את הערים באלף,איני והאמר רבי יוחנן י"ב תלמידים היו לו לרבי אושעיא בריבי וי"ח ימים גידלתי ביניהן ולמדתי לב כל אחד ואחד וחכמת כל אחד ואחד,לב כל אחד ואחד וחכמת כל אחד ואחד גמר גמרא לא גמר איבעית אימא מנייהו דידהו גמר מיניה דידיה לא גמר ואב"א דבר אחד במשנתינו קאמר,וא"ר יוחנן כשהיינו לומדין תורה אצל ר' אושעיא היינו יושבין ארבעה ארבעה באמה אמר רבי כשהיינו לומדין תורה אצל רבי אלעזר בן שמוע היינו יושבין ששה ששה באמה,א"ר יוחנן רבי אושעיא בריבי בדורו כר' מאיר בדורו מה רבי מאיר בדורו לא יכלו חבריו לעמוד על סוף דעתו אף רבי אושעיא לא יכלו חבריו לעמוד על סוף דעתו,אמר ר' יוחנן לבן של ראשונים כפתחו של אולם ושל אחרונים כפתחו של היכל ואנו כמלא נקב מחט סידקית,ראשונים ר"ע אחרונים ר"א בן שמוע איכא דאמרי ראשונים ר' אלעזר בן שמוע אחרונים ר' אושעיא בריבי ואנו כמלא נקב מחט סידקית,אמר אביי ואנן כי סיכתא בגודא לגמרא אמר רבא ואנן כי אצבעתא בקירא לסברא אמר רב אשי אנן כי אצבעתא בבירא לשכחה,אמר רב יהודה אמר רב בני יהודה שהקפידו על לשונם נתקיימה תורתם בידם בני גליל שלא הקפידו על לשונם לא נתקיימה תורתם בידם,מידי בקפידא תליא מילתא אלא בני יהודה דדייקי לישנא ומתנחי להו סימנא נתקיימה תורתן בידן בני גליל דלא דייקי לישנא ולא מתנחי להו סימנא לא נתקיימה תורתן בידם,בני יהודה גמרו מחד רבה נתקיימה תורתן בידם בני גליל דלא גמרי מחד רבה לא נתקיימה תורתן בידם,רבינא אמר בני יהודה דגלו מסכתא נתקיימה תורתן בידם בני גליל דלא גלו מסכתא לא נתקיימה תורתן בידם,דוד גלי מסכתא שאול לא גלי מסכתא דוד דגלי מסכתא כתיב ביה (תהלים קיט, עד) יראיך יראוני וישמחו שאול דלא גלי מסכתא כתיב ביה ((שמואל א יד, מז) אל כל) אשר יפנה | 53a. b and bridges and monuments /b over graves b in which there is a residence, one extends the measure /b of that side of the city as though there were other structures b opposite them /b in the adjacent corner of the city. b And /b prior to measuring the Shabbat limit, b one renders /b the city b like a square tablet so that it gains the corners, /b although there are actually no houses in those corners., strong GEMARA: /strong The Gemara cites a dispute with regard to the mishna’s terminology. b Rav and Shmuel /b disagreed: b One taught /b that the term in the mishna is b i me’abberin /i , /b with the letter i ayin /i , b and one taught /b that the term in the mishna is b i me’abberin /i , /b with the letter i alef /i .,The Gemara explains: b The one who taught i me’abberin /i /b with an i alef /i explained the term in the sense of b limb /b [ b i ever /i /b ] by b limb. /b Determination of the city’s borders involves the addition of limbs to the core section of the city. b And the one who taught i me’abberin /i /b with an i ayin /i explained the term in the sense of b a pregt woman /b [ b i ubbera /i /b ] whose belly protrudes. In similar fashion, all the city’s protrusions are incorporated in its Shabbat limit.,Apropos this dispute, the Gemara cites similar disputes between Rav and Shmuel. With regard to b the Machpelah Cave, /b in which the Patriarchs and Matriarchs are buried, b Rav and Shmuel /b disagreed. b One said: /b The cave consists of b two rooms, one /b farther b in /b than b the other. And one said: /b It consists of b a room and /b a second b story above it. /b ,The Gemara asks: b Granted, /b this is understandable b according to the one who said /b the cave consists of b one /b room b above the other, /b as b that is /b the meaning of b Machpelah, double. However, according to the one who said /b it consists of b two rooms, one /b farther b in /b than b the other, /b in b what /b sense is it b Machpelah? /b Even ordinary houses contain two rooms.,Rather, it is called Machpelah in the sense b that it is doubled with /b the Patriarchs and Matriarchs, who are buried there b in pairs. /b This is similar to the homiletic interpretation of the alternative name for Hebron mentioned in the Torah: b “Mamre /b of b Kiryat Ha’Arba, /b which is Hebron” (Genesis 35:27). b Rabbi Yitzḥak said: /b The city is called Kiryat Ha’Arba, the city of four, because it is b the city of the four couples /b buried there: b Adam and Eve, Abraham and Sarah, Isaac and Rebecca, /b and b Jacob and Leah. /b ,They disagreed about this verse as well: b “And it came to pass in the days of Amraphel” /b (Genesis 14:1). b Rav and Shmuel /b both identified Amraphel with Nimrod. However, b one said: Nimrod was his name. And why was his name called Amraphel? /b It is a contraction of two Hebrew words: b As he said [ i amar /i ] /b the command b and cast [ i hippil /i ] our father Abraham into the fiery furnace, /b when Abraham rebelled against and challenged his proclaimed divinity. b And one said: Amraphel was his name. And why was his name called Nimrod? Because he caused the entire world to rebel [ i himrid /i ] /b against b God during his reign. /b ,They also disagreed about this verse: b “There arose a new king over Egypt, /b who knew not Joseph” (Exodus 1:8). b Rav and Shmuel /b disagreed. b One said: /b He was b actually /b a b new /b king, b and one said: /b He was in fact the old king, but b his decrees were new. /b ,The Gemara explains. b The one who said /b he was b actually /b a b new /b king based his opinion on the fact b that it is written /b in the verse that he was b new. And the one who said that his decrees were new /b derived his opinion b from /b the fact b that it is not written: And /b the king b died, and /b his successor b reigned, /b as it is written, for example, with regard to the kings of Edom (Genesis 36).,The Gemara asks: b And according to the one who said that his decrees were new, isn’t it written: “Who knew not Joseph”? /b If it were the same king, how could he not know Joseph? The Gemara explains: b What is /b the meaning of the phrase: b “Who knew not Joseph”? /b It means b that he /b conducted himself b like one who did not know Joseph at all. /b ,The Gemara cites a b mnemonic /b of key words from a series of traditions cited below: b Eighteen and twelve we studied, with regard to David, and he will understand. /b , b Rabbi Yoḥa said: I spent eighteen days with Rabbi Oshaya the Distinguished [ i Beribbi /i ], and I learned from him only one matter in our Mishna. /b In the phrase: b How does one extend cities, /b the word i me’abberin /i is spelled b with an i alef /i . /b ,The Gemara asks: b Is this so? Didn’t Rabbi Yoḥa say: Rabbi Oshaya the Distinguished had twelve students, and I spent eighteen days among them, and I learned the heart of each and every one, /b i.e., the nature and character of each student, b and the /b extent of the b wisdom of each and every one? /b How could Rabbi Yoḥa say that he learned only one matter?,The Gemara answers: It is possible that b he learned the heart of each and every one and the wisdom of each and every one, /b but b he did not learn /b substantive b tradition. /b And b if you wish, say /b instead: b From /b the students b themselves he learned /b many things; b from /b Rabbi Oshaya b himself he did not learn /b anything beyond that one matter. b And if you wish, say /b instead: Rabbi Yoḥa meant to b say /b that he learned only one matter b in our Mishna /b from Rabbi Oshaya, but he learned other matters from him based on i baraitot /i and other sources., b And Rabbi Yoḥa said /b about that period: b When we were studying Torah with Rabbi Oshaya, /b it was so crowded with students that b we would sit four in each /b square b cubit. /b Similarly, b Rabbi /b Yehuda HaNasi b said: When we were studying Torah with Rabbi Elazar ben Shamua, we would sit six in each /b square b cubit. /b , b Rabbi Yoḥa said /b about his teacher: b Rabbi Oshaya the Distinguished /b was as great b in his generation as Rabbi Meir /b was b in his generation: Just as /b with regard to b Rabbi Meir, in his generation his colleagues were unable to fully grasp /b the profundity of b his thinking /b due to the subtlety of his great mind, b so /b it was with b Rabbi Oshaya; his colleagues were unable to fully grasp /b the profundity of b his thinking. /b ,Similarly, b Rabbi Yoḥa said: The hearts, /b i.e., the wisdom, b of /b the b early /b Sages were b like the doorway to the Entrance Hall /b of the Temple, which was twenty by forty cubits, b and /b the hearts b of /b the b later /b Sages b were like the doorway to the Sanctuary, /b which was ten by twenty cubits. b And we, /b i.e., our hearts, b are like /b the b eye of a fine needle. /b ,He explains: The term b early /b Sages is referring to b Rabbi Akiva, /b and the term b later /b Sages is referring to his student, b Rabbi Elazar ben Shamua. Some say /b that the term b early /b Sages refers to b Rabbi Elazar ben Shamua /b and that the term the b later /b Sages refers to b Rabbi Oshaya the Distinguished. And we are like /b the b eye of a fine needle. /b ,On the topic of the steady decline of the generations, b Abaye said: And we, /b as far as our capabilities are concerned, b are like a peg in the wall with regard to /b Torah b study. /b Just as a peg enters a wall with difficulty, our studies penetrate our minds only with difficulty. b Rava said: And we are like a finger in wax [ i kira /i ] with regard to logical reasoning. /b A finger is not easily pushed into wax, and it extracts nothing from the wax. b Rav Ashi said: We are like a finger in a pit with regard to forgetfulness. /b Just as a finger easily enters a large pit, similarly, we quickly forget our studies.,The Gemara continues the discussion relating to study and comprehension, and cites that which b Rav Yehuda said that Rav said: /b With regard to b the people of Judea, who were particular in their speech /b and always made certain that it was both precise and refined, b their Torah /b knowledge b endured for them; /b with regard to b the people of the Galilee, who were not particular in their speech, their Torah /b knowledge b did not endure for them. /b ,The Gemara asks: b Is /b this b matter at all dependent on /b being b particular /b with one’s language? b Rather, /b with regard to b the people of Judea, who were precise in their language and /b who b would formulate mnemonics /b for their studies, b their Torah /b knowledge b endured for them; /b with regard to b the people of the Galilee, who were not precise in their language and /b who b would not formulate mnemonics, their Torah /b knowledge b did not endure for them. /b ,Furthermore, with regard to b the people of Judea, /b who b studied from one teacher, their Torah /b knowledge b endured for them, /b as their teacher provided them with a consistent approach; however, with regard to b the people of the Galilee, who did not study from one teacher, /b but rather from several teachers, b their Torah /b knowledge b did not endure for them, /b as it was a combination of the approaches and opinions of a variety of Sages., b Ravina said: /b With regard to b the people of Judea, who would /b publicly b disclose the tractate /b to be studied in the coming term so that everyone could prepare and study it in advance ( i ge’onim /i ), b their Torah /b knowledge b endured for them; /b with regard to b the people of the Galilee, who would not disclose the tractate /b to be studied in the coming term, b their Torah /b knowledge b did not endure for them. /b ,The Gemara relates that King b David would disclose the tractate /b to be studied in advance, whereas b Saul would not disclose the tractate /b to be studied. b With regard to David, who would disclose the tractate, it is written: “Those who fear You will see me and be glad” /b (Psalms 119:74), since all were prepared and could enjoy his Torah. b With regard to Saul, who would not disclose the tractate /b to be studied, b it is written: “And wherever he turned himself /b |
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132. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 23, 63| 15b. לינוקא פסוק לי פסוקך א"ל (ירמיהו ד, ל) ואת שדוד מה תעשי כי תלבשי שני כי תעדי עדי זהב כי תקרעי בפוך עיניך לשוא תתיפי וגו',עייליה לבי כנישתא אחריתי עד דעייליה לתליסר בי כנישתא כולהו פסקו ליה כי האי גוונא לבתרא א"ל פסוק לי פסוקך א"ל (תהלים נ, טז) ולרשע אמר אלהים מה לך לספר חקי וגו' ההוא ינוקא הוה מגמגם בלישניה אשתמע כמה דאמר ליה ולאלישע אמר אלהים איכא דאמרי סכינא הוה בהדיה וקרעיה ושדריה לתליסר בי כנישתי ואיכא דאמרי אמר אי הואי בידי סכינא הוה קרענא ליה,כי נח נפשיה דאחר אמרי לא מידן לידייניה ולא לעלמא דאתי ליתי לא מידן לידייניה משום דעסק באורייתא ולא לעלמא דאתי ליתי משום דחטא אמר ר"מ מוטב דלידייניה וליתי לעלמא דאתי מתי אמות ואעלה עשן מקברו כי נח נפשיה דר' מאיר סליק קוטרא מקבריה דאחר,אמר ר' יוחנן גבורתא למיקלא רביה חד הוה ביננא ולא מצינן לאצוליה אי נקטיה ביד מאן מרמי ליה מאן אמר מתי אמות ואכבה עשן מקברו כי נח נפשיה דר' יוחנן פסק קוטרא מקבריה דאחר פתח עליה ההוא ספדנא אפילו שומר הפתח לא עמד לפניך רבינו,בתו של אחר אתיא לקמיה דרבי אמרה ליה רבי פרנסני אמר לה בת מי את אמרה לו בתו של אחר אני אמר לה עדיין יש מזרעו בעולם והא כתיב (איוב יח, יט) לא נין לו ולא נכד בעמו ואין שריד במגוריו אמרה לו זכור לתורתו ואל תזכור מעשיו מיד ירדה אש וסכסכה ספסלו של רבי בכה ואמר רבי ומה למתגנין בה כך למשתבחין בה על אחת כמה וכמה,ור"מ היכי גמר תורה מפומיה דאחר והאמר רבה בר בר חנה אמר רבי יוחנן מאי דכתיב (מלאכי ב, ז) כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו כי מלאך ה' צבאות הוא אם דומה הרב למלאך ה' צבאות יבקשו תורה מפיהו ואם לאו אל יבקשו תורה מפיהו,אמר ר"ל ר"מ קרא אשכח ודרש (משלי כב, יז) הט אזנך ושמע דברי חכמים ולבך תשית לדעתי לדעתם לא נאמר אלא לדעתי,רב חנינא אמר מהכא (תהלים מה, יא) שמעי בת וראי והטי אזנך ושכחי עמך ובית אביך וגו',קשו קראי אהדדי לא קשיא הא בגדול הא בקטן,כי אתא רב דימי אמר אמרי במערבא ר"מ אכל תחלא ושדא שיחלא לברא דרש רבא מאי דכתיב (שיר השירים ו, יא) אל גנת אגוז ירדתי לראות באבי הנחל וגו' למה נמשלו ת"ח לאגוז לומר לך מה אגוז זה אע"פ שמלוכלך בטיט ובצואה אין מה שבתוכו נמאס אף ת"ח אע"פ שסרח אין תורתו נמאסת,אשכחיה רבה בר שילא לאליהו א"ל מאי קא עביד הקב"ה א"ל קאמר שמעתא מפומייהו דכולהו רבנן ומפומיה דר"מ לא קאמר א"ל אמאי משום דקא גמר שמעתא מפומיה דאחר א"ל אמאי ר"מ רמון מצא תוכו אכל קליפתו זרק א"ל השתא קאמר מאיר בני אומר בזמן שאדם מצטער שכינה מה לשון אומרת קלני מראשי קלני מזרועי אם כך הקב"ה מצטער על דמן של רשעים ק"ו על דמן של צדיקים שנשפך,אשכחיה שמואל לרב יהודה דתלי בעיברא דדשא וקא בכי א"ל שיננא מאי קא בכית א"ל מי זוטרא מאי דכתיב בהו ברבנן (ישעיהו לג, יח) איה סופר איה שוקל איה סופר את המגדלים איה סופר שהיו סופרים כל אותיות שבתורה איה שוקל שהיו שוקלים קלין וחמורין שבתורה איה סופר את המגדלים שהיו שונין ג' מאות הלכות במגדל הפורח באויר,ואמר רבי אמי תלת מאה בעיי בעו דואג ואחיתופל במגדל הפורח באויר ותנן ג' מלכים וארבעה הדיוטות אין להם חלק לעולם הבא אנן מה תהוי עלן א"ל שיננא טינא היתה בלבם,אחר מאי זמר יווני לא פסק מפומיה אמרו עליו על אחר בשעה שהיה עומד מבית המדרש הרבה ספרי מינין נושרין מחיקו,שאל נימוס הגרדי את ר"מ כל עמר דנחית ליורה סליק א"ל כל מאן דהוה נקי אגב אימיה סליק כל דלא הוה נקי אגב אימיה לא סליק,ר"ע עלה בשלום וירד בשלום ועליו הכתוב אומר (שיר השירים א, ד) משכני אחריך נרוצה ואף רבי עקיבא בקשו מלאכי השרת לדוחפו אמר להם הקב"ה הניחו לזקן זה שראוי להשתמש בכבודי | 15b. b a child: Recite your verse to me. He recited to him: “And you, spoiled one, what are you doing, that you clothe yourself with scarlet, that you deck yourself with ornaments of gold, that you enlarge your eyes with paint? In vain you make yourself fair” /b (Jeremiah 4:30)., b He brought him to another synagogue, until he had brought him into thirteen synagogues, /b where b all /b the children b recited to him similar /b verses that speak of the hopeless situation of the wicked. b At the last one, he said to him: Recite your verse to me. He recited to him: “And to the wicked [ i velerasha /i ] God says, what is it for you to declare My statutes” /b (Psalms 50:16). The Gemara relates: b That child had a stutter, /b so b it sounded as though he were saying to him: i Vele’elisha /i , /b i.e., and to Elisha, b God says. /b This made Elisha think the child was deliberately insulting him. b Some say /b i Aḥer /i b had a knife, and he tore /b the child b apart and sent him to /b the b thirteen synagogues. And others say /b that i Aḥer /i merely b said: Had I a knife, I would have torn him apart. /b ,The Gemara relates: b When /b i Aḥer /i b passed away, /b the Heavenly Court b declared /b that b he should not be judged, nor brought into the World-to-Come. He should not be judged /b in a manner befitting his deeds, b because he occupied /b himself b with Torah, /b whose merit protects him. b And he should not be brought into the World-to-Come because he sinned. Rabbi Meir said: It is better that he be judged /b properly b and be brought into the World-to-Come. When I die /b I will request this of Heaven, b and I will cause smoke to rise up from his grave, /b as a sign that he is being sentenced in Gehenna. The Gemara relates: b When Rabbi Meir passed away, smoke rose up from /b the b grave of i Aḥer /i , /b implying that Rabbi Meir’s wish was granted., b Rabbi Yoḥa said: /b Was this b a mighty /b deed on Rabbi Meir’s part, b to burn his teacher? /b Was this the only remedy available? Can it be that there b was one /b Sage b among us /b who left the path b and we cannot save him? If we hold him by the hand, who will remove him /b from our protection; b who? /b Rabbi Yoḥa continued and b said: When I die I will have /b the b smoke extinguished from his grave, /b as a sign that he has been released from the sentence of Gehenna and brought to the World-to-Come. Indeed, b when Rabbi Yoḥa passed away, /b the b smoke ceased /b to rise up b from /b the b grave of i Aḥer /i . A certain eulogizer /b began his eulogy of Rabbi Yoḥa with the following: b Even the guard at the entrance could not stand before you, our rabbi. /b The guard at the entrance to Gehenna could not prevent Rabbi Yoḥa from arranging the release of i Aḥer /i .,The Gemara relates: b The daughter of i Aḥer /i came before Rabbi /b Yehuda HaNasi and b said to him: Rabbi, provide me with sustece, /b as she was in need of food. b He said to her: Whose daughter are you? She said to him: I am the daughter of i Aḥer /i . He said to her, /b angrily: b Is there still of his seed /b remaining b in the world? But isn’t it stated: “He shall have neither son nor grandson among his people or any remaining in his dwellings” /b (Job 18:19)? b She said to him: Remember his Torah, and do not remember his deeds. Immediately, fire descended and licked Rabbi /b Yehuda HaNasi’s b bench. Rabbi /b Yehuda HaNasi b wept and said: If /b God protects the honor of b those who treat /b the Torah b with contempt /b in b such /b a manner, as i Aḥer /i despised the Torah and relinquished its teachings, b how much more so /b would He do b for those who treat it with honor. /b ,The Gemara poses a question: b And Rabbi Meir, how could he learn Torah from /b the b mouth of i Aḥer /i ? But didn’t Rabba bar bar Ḥana say /b that b Rabbi Yoḥa said: What is /b the meaning of that b which is written: “For the priest’s lips should keep knowledge, and they should seek Torah from his mouth; for he is an angel of the Lord of hosts” /b (Malachi 2:7)? The verse teaches: b If the rabbi is similar to an angel of the Lord of hosts, /b perfect in his ways, b they should seek Torah from his mouth; but if not, they should not seek Torah from his mouth. /b , b Reish Lakish said: Rabbi Meir found a verse and interpreted it homiletically: “Incline your ear, and hear the words of the wise, and apply your heart to My knowledge” /b (Proverbs 22:17). b It does not state “to their knowledge,” but “to My knowledge.” /b In other words, one must listen to the words of b the Sages, /b despite their flaws, provided that their opinion concurs with that of God., b Rav Ḥanina said /b that one can find support for this idea b from here: “Listen, daughter and consider, and incline your ear; forget also your own people and your father’s house” /b (Psalms 45:11), which likewise indicates that one must listen to the words of a Sage while forgetting, i.e., ignoring, the faulty aspects of his teachings.,The Gemara asks: If so, b the verses contradict each other, /b for one source states that one may learn only from a scholar who is perfect in his ways, while the other indicates that it is permitted even to learn from one whose character is flawed. The Gemara answers: This is b not difficult. This /b case, in which it is permitted to a flawed scholar, is referring b to an adult; /b whereas b that /b case, which prohibits doing so, is referring b to a minor, /b who should learn only from a righteous person, so that his ways are not corrupted by a teacher with flawed character., b When Rav Dimi came /b from Eretz Yisrael to Babylonia, b he said: In the West, /b Eretz Yisrael, they b say: Rabbi Meir ate a half-ripe date and threw the peel away. /b In other words, he was able to extract the important content from the inedible shell. b Rava taught: What is /b the meaning of that b which is written: “I went down into the garden of nuts, to look at the green plants of the valley” /b (Song of Songs 6:11)? b Why are Torah scholars compared to nuts? To tell you: Just as this nut, despite being soiled with mud and excrement, its content is not made repulsive, /b as only its shell is soiled; b so too a Torah scholar, although he has sinned, his Torah is not made repulsive. /b ,The Gemara relates: b Rabba bar Sheila found Elijah /b the prophet, who had appeared to him. He b said to /b Elijah: b What is the Holy One, Blessed be He, doing? /b Elijah b said to him: He is stating i halakhot /i transmitted by all of the Sages, but in the name of Rabbi Meir He will not speak. He said to him: Why? /b He replied: b Because he learned i halakhot /i from the mouth of i Aḥer /i . He said to him: Why /b should he be judged unfavorably for that? b Rabbi Meir found a pomegranate /b and b ate its contents /b while b throwing away its peel. He said to him: /b Indeed, your defense has been heard above. b Now /b God b is saying: My son, Meir, says: When a person suffers, /b e.g., by receiving lashes or the death penalty at the hands of the court, b how does the Divine Presence express itself? Woe is Me from My head, woe is Me from My arm, /b as God empathizes with the sufferer. b If the Holy One, Blessed be He, suffers /b to b such /b an extent b over the blood of the wicked, how much more so /b does He suffer b over the blood of the righteous that is spilled. /b ,The Gemara relates: b Shmuel found Rav Yehuda leaning on the bar of the door, crying. He said to him: Long-toothed one [ i shina /i ], what are you crying /b for? b He said to him: Is /b it b a small /b matter, b that which is written with regard to Sages /b who have sinned: b “Where is he who counted, where is he who weighed? Where is he who counted the towers?” /b (Isaiah 33:18). He proceeded to explain: b “Where is he who counted”; for they would count all the letters of the Torah. “Where is he who weighed”; for they would weigh /b and compare the b minor and major /b transgressions b of the Torah. “Where is he who counted the towers”; for they would teach three hundred i halakhot /i /b concerning the details of tent impurity b involving /b a wooden b closet floating in the air. /b If they studied a subject so removed from reality in such depths, how much more so did they analyze other issues., b And Rabbi Ami said: Doeg asked Ahithophel three hundred questions with regard to a closet floating in the air, /b as they were both great Torah scholars. b And we learned /b in a mishna ( i Sanhedrin /i 90a): b Three kings and four commoners have no portion in the World-to-Come, /b a list that includes Doeg and Ahithophel. If such great Sages could sin and forfeit their share in the World-to-Come, b we, /b who are less knowledgeable than they, b what will be of us? He said to him: Long-toothed one, there was mud [ i tina /i ] in their hearts, /b i.e., they had certain flaws that prevented their Torah learning from protecting them.,The Gemara explains: b i Aḥer /i , what /b was his failing? b Greek tunes never ceased from his mouth. /b He would constantly hum Greek songs, even when he was among the Sages. This shows that from the outset he was drawn to gentile culture and beliefs. Similarly, b they said about i Aḥer /i : When he would stand /b after learning b in the study hall, many heretical books, /b which he had been reading, would b fall from his lap. /b Therefore, he was somewhat unsound even when among the Sages.,The gentile philosopher, b Nimos HaGardi, asked Rabbi Meir: /b Does b all wool that enters the cauldron /b to be dyed b emerge colored? /b In other words, do all those who learn Torah emerge as decent and worthy? b He said to him: Whoever was clean when /b he was b with his mother, /b from the outset, will b emerge /b decent and worthy, but b all /b those who were b not clean when /b they were b with their mother /b will b not emerge /b worthy. One who approaches Torah study having been flawed from the outset will not be properly influenced by it.,§ The Gemara returns to the four who entered the orchard. It is stated above that b Rabbi Akiva ascended in safety and descended safely. With regard to him, the verse states: “Draw me, we will run after you; /b the king has brought me into his chambers” (Song of Songs 1:4). The Gemara relates: b And even Rabbi Akiva, the ministering angels sought to push /b him out of the orchard. b The Holy One, Blessed be He, said to them: Leave this Elder, for he is fit to serve My glory. /b |
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133. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 194| 57a. במאי דפסיק אנפשיה כל יומא מכנשי ליה לקיטמיה ודייני ליה וקלו ליה ומבדרו אשב ימי,אזל אסקיה לבלעם בנגידא אמר ליה מאן חשיב בההוא עלמא א"ל ישראל מהו לאידבוקי בהו א"ל (דברים כג, ז) לא תדרוש שלומם וטובתם כל הימים א"ל דיניה דההוא גברא במאי א"ל בשכבת זרע רותחת,אזל אסקיה [ליש"ו] בנגידא (לפושעי ישראל) א"ל מאן חשיב בההוא עלמא א"ל ישראל מהו לאדבוקי בהו א"ל טובתם דרוש רעתם לא תדרוש כל הנוגע בהן כאילו נוגע בבבת עינו,א"ל דיניה דההוא גברא במאי א"ל בצואה רותחת דאמר מר כל המלעיג על דברי חכמים נידון בצואה רותחת תא חזי מה בין פושעי ישראל לנביאי אומות העולם עובדי ע"ז,תניא אמר רבי אלעזר בא וראה כמה גדולה כחה של בושה שהרי סייע הקב"ה את בר קמצא והחריב את ביתו ושרף את היכלו:,אתרנגולא ואתרנגולתא חריב טור מלכא דהוו נהיגי כי הוו מפקי חתנא וכלתא מפקי קמייהו תרנגולא ותרנגולתא כלומר פרו ורבו כתרנגולים,יומא חד הוה קא חליף גונדא דרומאי שקלינהו מינייהו נפלו עלייהו מחונהו אתו אמרו ליה לקיסר מרדו בך יהודאי אתא עלייהו הוה בהו ההוא בר דרומא דהוה קפיץ מילא וקטיל בהו שקליה קיסר לתאגיה ואותביה אארעא אמר ריבוניה דעלמא כוליה אי ניחא לך לא תמסריה לההוא גברא לדידיה ולמלכותיה בידיה דחד גברא,אכשליה פומיה לבר דרומא ואמר (תהלים ס, יב) הלא אתה אלהים זנחתנו ולא תצא אלהים בצבאותינו דוד נמי אמר הכי דוד אתמוהי קא מתמה,על לבית הכסא אתא דרקונא שמטיה לכרכשיה ונח נפשיה אמר הואיל ואיתרחיש לי ניסא הא זימנא אישבקינהו שבקינהו ואזל איזדקור ואכלו ושתו ואדליקו שרגי עד דאיתחזי בליונא דגושפנקא ברחוק מילא אמר מיחדא קא חדו בי יהודאי הדר אתא עלייהו,א"ר אסי תלת מאה אלפי שליפי סייפא עיילו לטור. מלכא וקטלו בה תלתא יומי ותלתא לילוותא ובהך גיסא הלולי וחנגי ולא הוו ידעי הני בהני,(איכה ב, ב) בלע ה' ולא חמל את כל נאות יעקב כי אתא רבין אמר רבי יוחנן אלו ששים רבוא עיירות שהיו לו לינאי המלך בהר המלך דאמר רב יהודה אמר רב אסי ששים רבוא עיירות היו לו לינאי המלך בהר המלך וכל אחת ואחת היו בה כיוצאי מצרים חוץ משלש שהיו בהן כפלים כיוצאי מצרים,אלו הן כפר ביש כפר שיחליים כפר דכריא כפר ביש דלא יהבי ביתא לאושפיזא כפר שיחליים שהיתה פרנסתן מן שחליים כפר דכריא אמר רבי יוחנן שהיו נשותיהן יולדות זכרים תחלה ויולדות נקבה באחרונה ופוסקות,אמר עולא לדידי חזי לי ההוא אתרא ואפילו שיתין ריבוותא קני לא מחזיק אמר ליה ההוא צדוקי לרבי חנינא שקורי משקריתו אמר ליה (ירמיהו ג, יט) ארץ צבי כתיב בה מה צבי זה אין עורו מחזיק את בשרו אף ארץ ישראל בזמן שיושבין עליה רווחא ובזמן שאין יושבין עליה גמדא,רב מניומי בר חלקיה ורב חלקיה בר טוביה ורב הונא בר חייא הוו יתבי גבי הדדי אמרי אי איכא דשמיע ליה מילתא מכפר סכניא של מצרים לימא,פתח חד מינייהו ואמר מעשה בארוס וארוסתו שנשבו לבין העובדי כוכבים והשיאום זה לזה אמרה לו בבקשה ממך אל תגע בי שאין לי כתובה ממך ולא נגע בה עד יום מותו,וכשמת אמרה להן סיפדו לזה שפטפט ביצרו יותר מיוסף דאילו ביוסף לא הוה אלא חדא שעתא והאי כל יומא ויומא ואילו יוסף לאו בחדא מטה והאי בחדא מטה ואילו יוסף לאו אשתו והא אשתו,פתח אידך ואמר מעשה ועמדו ארבעים מודיות בדינר נחסר השער מודיא אחת ובדקו ומצאו אב ובנו שבאו על נערה מאורסה ביום הכפורים והביאום לבית דין וסקלום וחזר השער למקומו,פתח אידך ואמר מעשה באדם אחד שנתן עיניו באשתו לגרשה והיתה כתובתה מרובה מה עשה הלך וזימן את שושביניו והאכילן והשקן שיכרן והשכיבן על מיטה אחת והביא לובן ביצה והטיל ביניהן והעמיד להן עדים ובא לבית דין,היה שם זקן אחד מתלמידי שמאי הזקן ובבא בן בוטא שמו אמר להן כך מקובלני משמאי הזקן לובן ביצה סולד מן האור ושכבת זרע דוחה מן האור בדקו ומצאו כדבריו והביאוהו לב"ד והלקוהו והגבוהו כתובתה ממנו,א"ל אביי לרב יוסף ומאחר דהוו צדיקים כולי האי מאי טעמא איענוש א"ל משום דלא איאבול על ירושלים דכתיב (ישעיהו סו, י) שמחו את ירושלם וגילו בה כל אוהביה שישו אתה משוש כל המתאבלים עליה:,אשקא דריספק חריב ביתר דהוו נהיגי כי הוה מתיליד ינוקא שתלי ארזא ינוקתא שתלי תורניתא וכי הוו מינסבי קייצי להו ועבדו גננא יומא חד הוה קא חלפא ברתיה דקיסר אתבר שקא דריספק קצו ארזא ועיילו לה אתו נפול עלייהו מחונהו אתו אמרו ליה לקיסר מרדו בך יהודאי אתא עלייהו:,(איכה ב, ג) גדע בחרי אף כל קרן ישראל א"ר זירא א"ר אבהו א"ר יוחנן אלו שמונים [אלף] קרני מלחמה שנכנסו לכרך ביתר בשעה שלכדוה והרגו בה אנשים ונשים וטף עד שהלך דמן ונפל לים הגדול שמא תאמר קרובה היתה רחוקה היתה מיל,תניא רבי אליעזר הגדול אומר שני נחלים יש בבקעת ידים אחד מושך אילך ואחד מושך אילך ושיערו חכמים שני חלקים מים ואחד דם במתניתא תנא שבע שנים בצרו עובדי כוכבים את כרמיהן מדמן של ישראל בלא זבל | 57a. b That which he decreed against himself, /b as he undergoes the following: b Every day his ashes are gathered, and they judge him, and they burn him, and they scatter him over the seven seas. /b ,Onkelos then b went and raised Balaam /b from the grave b through necromancy. He said to him: Who is /b most b important in that world /b where you are now? Balaam b said to him: The Jewish people. /b Onkelos asked him: b Should I /b then b attach /b myself b to them /b here in this world? Balaam b said to him: You shall not seek their peace or their welfare all the days /b (see Deuteronomy 23:7). Onkelos b said to him: What is the punishment of that man, /b a euphemism for Balaam himself, in the next world? Balaam b said to him: /b He is cooked b in boiling semen, /b as he caused Israel to engage in licentious behavior with the daughters of Moab.,Onkelos then b went /b and b raised Jesus the Nazarene /b from the grave b through necromancy. /b Onkelos b said to him: Who is /b most b important in that world /b where you are now? Jesus b said to him: The Jewish people. /b Onkelos asked him: b Should I /b then b attach /b myself b to them /b in this world? Jesus b said to him: Their welfare you shall seek, their misfortune you shall not seek, /b for b anyone who touches them is /b regarded b as if he were touching the apple of his eye /b (see Zechariah 2:12).,Onkelos b said to him: What is the punishment of that man, /b a euphemism for Jesus himself, in the next world? Jesus b said to him: /b He is punished b with boiling excrement. As the Master said: Anyone who mocks the words of the Sages will be sentenced to boiling excrement. /b And this was his sin, as he mocked the words of the Sages. The Gemara comments: b Come /b and b see the difference between the sinners of Israel and the prophets of the nations of the world. /b As Balaam, who was a prophet, wished Israel harm, whereas Jesus the Nazarene, who was a Jewish sinner, sought their well-being.,To conclude the story of Kamtza and bar Kamtza and the destruction of Jerusalem, the Gemara cites a i baraita /i . It b is taught: Rabbi Elazar says: Come and see how great is the power of shame, for the Holy One, Blessed be He, assisted bar Kamtza, /b who had been humiliated, b and /b due to this humiliation and shame b He destroyed His Temple and burned His Sanctuary. /b ,§ It was previously mentioned (55b) that the place known as b the King’s Mountain [ i Tur Malka /i ] was destroyed on account of a rooster and a hen. /b The details of what happened are as follows: b It was customary /b in that place b that when they would lead a bride and groom /b to their wedding, b they would take out a rooster and a hen before them, /b as if b to say /b in the manner of a good omen: b Be fruitful and multiply like chickens. /b , b One day a troop [ i gunda /i ] of Roman /b soldiers b passed by /b there while a wedding was taking place b and took /b the rooster and hen b from them. /b The residents of the city b fell upon them and beat them. /b The soldiers b came and said to the emperor: The Jews have rebelled against you. /b The emperor then b came against them /b in war. Among the residents of the King’s Mountain b there was a certain man /b named b bar Deroma who could jump /b the distance of b a i mil /i , and he killed /b many of the Romans, who were powerless to stand up against him. b The emperor /b then b took his crown and set it on the ground /b as a sign of mourning. b He said: Master of the Universe, if it is pleasing to You, do not give over that man, /b a euphemism for himself, b and his kingdom into the hands of /b only b one man. /b ,In the end it was the words issuing from b his /b own b mouth /b that b caused bar Deroma to stumble, as he uttered /b this verse in complaint against God: b “Have You not rejected us, O God, so that You go not forth, O God, with our hosts?” /b (Psalms 60:12). The Gemara asks: But did not b David also say this? /b The Gemara answers: b David uttered /b these words b as a question, /b wondering whether they were true, whereas bar Deroma pronounced them as a statement of fact.,The Gemara recounts what happened to bar Deroma: b He entered an outhouse, a snake came /b and b eviscerated him, and he died. /b The emperor b said: Since a miracle was performed for me, /b as I had no part in bar Deroma’s death, b I will let /b the rest of the people b be this time /b and take no further action against them. b He let them be and went /b on his way. b They leapt /b about, b ate, drank, and lit /b so many b candles /b in celebration b that the image [ i bilyona /i ] /b imprinted b on a seal [ i gushpanka /i ] was visible from a distance of a i mil /i . /b The emperor then b said: The Jews are rejoicing over me. /b So b he went back /b and b came against them. /b , b Rav Asi says: Three hundred thousand men with drawn swords entered the King’s Mountain and massacred /b its inhabitants b for three days and three nights. And /b at the same time b on /b the other b side /b of the mountain, b weddings and /b other b festivities /b continued to be celebrated, b and they did not know about each other, /b owing to the enormous size of the place.,§ Concerning the verse: b “The Lord has swallowed up without pity all the habitations of Jacob” /b (Lamentations 2:2), it is related that b when Ravin came /b from Eretz Yisrael to Babylonia b he /b said that b Rabbi Yoḥa says: This /b is referring to the b six hundred thousand cities /b that b King Yannai had in the King’s Mountain. /b As b Rav Yehuda says /b that b Rav Asi says: King Yannai had six hundred thousand cities in the King’s Mountain, and each of them /b had a population as great b as /b the number of b those who left Egypt, except for three /b of those cities, the population of which b was double /b the number of b those who left Egypt. /b , b These /b are b those /b three cities: b Kefar Bish, Kefar Shiḥalayim, and Kefar Dikhrayya. /b The Gemara explains the meaning of these place-names. b Kefar Bish, /b Evil Town, was called by that name because its inhabitants b would not open /b their b houses to guests. Kefar Shiḥalayim /b was referred to by that name because b their livelihood was /b derived b from /b the cultivation of b cress [ i shaḥalayim /i ]. /b As for b Kefar Dikhrayya, /b Town of Males, b Rabbi Yoḥa says: Their women would first give birth to boys, and afterward give birth to girls, and /b then b they would stop /b having children., b Ulla said: I myself saw that place, and it could not hold even six hundred thousand reeds, /b all the more so that number of people. b A certain heretic said to Rabbi Ḥanina: You lie /b with your exorbitant exaggerations. Rabbi Ḥanina b said to him: With regard to /b Eretz Yisrael b it is written: Land of the deer /b (see Jeremiah 3:19). b Just as the skin of a deer cannot hold its flesh, /b for after the animal is skinned, its hide shrinks, b so too, /b with regard to b Eretz Yisrael, when it is settled, it expands, but when it is not settled, it contracts. /b This explains how a place that is so small today could have been so highly populated prior to the Temple’s destruction.,§ The Gemara relates that b Rav Minyumi bar Ḥilkiya, Rav Ḥilkiya bar Toviya, and Rav Huna bar Ḥiyya were /b once b sitting together. They said: If there is someone who has heard anything about Kefar Sekhanya of Egypt, /b which was in that region, b let him relate /b it., b One of them began /b the discussion b and said: /b There was b an incident involving a betrothed man and woman /b from there b who were taken captive by gentiles and /b the latter b married them off to each other. /b The woman b said to /b the man: b Please do not touch me, as I do not have a marriage contract from you, /b and it is prohibited for us to live together without one. b And until /b the day of b his death /b the man b did not touch /b the woman., b And when he died /b without having touched her, the woman b said to /b the Sages: b Eulogize this /b man b who conquered [ i shepitpet /i ] his passion [ i beyitzro /i ] more than Joseph. As /b in the case of b Joseph it was only for a short time /b that he had to overpower his inclination and resist Potiphar’s wife (see Genesis, chapter 39), b whereas this /b man struggled with his passion b each and every day. /b Furthermore, b Joseph /b was b not in one bed /b with Potiphar’s wife, b whereas this /b man was b in one bed /b with his wife. In addition, with b Joseph /b the woman was b not his wife, whereas /b with b this /b man she was b his wife, /b as she was already betrothed to him., b Another /b Sage b began /b his remarks b and said: It once happened that /b the market price of b forty i se’a /i /b of grain b stood at one dinar. /b And then b the rate went down one i se’a /i [ i modeya /i ], /b so that only thirty-nine i se’a /i were sold for a dinar. b And they checked /b to see what sin had caused this, b and they found a father and son who had engaged in sexual intercourse with a betrothed young woman on Yom Kippur. They brought /b the offenders b to court and stoned them, and the rate returned to its /b former b level. /b ,Yet b another /b Sage b began /b his remarks b and said: /b There was b an incident /b there b involving a man who set his eyes upon his wife to divorce her, but her marriage contract was large /b and he wished to avoid having to pay it. b What did he do? He went and invited his friends, gave them food and drink, made them drunk, and lay /b his friends and his wife b in one bed. He /b then b brought the white of an egg, /b which has the appearance of semen, b and placed it /b on the sheet b between them. He /b then b stood witnesses over them /b so that they could offer testimony, b and went to court /b claiming that his wife had committed adultery., b A certain Elder of the disciples of Shammai the Elder was there, and Bava ben Buta /b was b his name. He said to them: This is /b the tradition that b I received from Shammai the Elder: Egg white /b on a bedsheet b contracts /b and hardens when heated b by fire, whereas semen is absorbed /b into the sheet b by the fire. They checked /b the matter b and found in accordance with his statement /b that the substance on the sheet was not semen but egg white. b They /b then b brought /b the husband b to court, administered lashes to him, and made him pay /b his wife’s b marriage contract /b in full., b Abaye said to Rav Yosef: But since /b those in the city b were so righteous, what is the reason that they were punished /b and destroyed? Rav Yosef b said to him: /b It is b because they did not mourn for Jerusalem, as it is written: “Rejoice with Jerusalem, and be glad with her, all you that love her, rejoice with joy with her, all you that did mourn for her” /b (Isaiah 66:10). The verse teaches that one who mourns for Jerusalem will rejoice in its rebuilding, and one who fails to mourn for Jerusalem is destroyed.,§ It was stated earlier that the city of b Beitar was destroyed on account of a shaft from a carriage. /b The Gemara explains that b it was customary /b in Beitar that b when a boy was born they would plant a cedar /b tree and when b a girl /b was born they b would plant a cypress [ i tornita /i ]. And when they would /b later b marry /b each other b they would cut /b down these trees b and construct /b a wedding b canopy /b for them with their branches. b One day the emperor’s daughter passed by /b there and b the shaft of the carriage /b in which she was riding b broke. /b Her attendants b chopped down a cedar /b from among those trees b and brought it to her. /b Owing to the importance that they attached to their custom, the residents of Beitar b came /b and b fell upon them and beat them. /b The attendants b came /b and b said to the emperor: The Jews have rebelled against you. /b The emperor then b came against them /b in war.,It was in connection with the war that ensued that the Sages expounded the following verse: b “He has cut off in His fierce anger all the horn of Israel” /b (Lamentations 2:3). b Rabbi Zeira says /b that b Rabbi Abbahu says /b that b Rabbi Yoḥa says: These are the eighty thousand /b officers bearing b battle trumpets /b in their hands, b who entered the city of Beitar when /b the enemy b took it and killed men, women, and children until their blood flowed into the Great Sea. Lest you say /b that the city b was close /b to the sea, know that b it was a i mil /i away. /b , b It is /b similarly b taught /b in a i baraita /i that b Rabbi Eliezer the Great says: There are two rivers in the Yadayim Valley /b in that region, b one flowing one way and one flowing the other way. And the Sages estimated /b that in the aftermath of this war these rivers were filled with b two parts water to one part blood. /b Likewise, b it was taught in a i baraita /i : For seven years the gentiles harvested their vineyards /b that had been soaked b with the blood of Israel without /b requiring any additional b fertilizer. /b |
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134. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 206| 42a. דגורם ברכה לעצמו,רב הונא אכל תליסר ריפתי בני תלתא תלתא בקבא ולא בריך א"ל רב נחמן עדי כפנא אלא כל שאחרים קובעים עליו סעודה צריך לברך,רב יהודה הוה עסיק ליה לבריה בי רב יהודה בר חביבא אייתו לקמייהו פת הבאה בכסנין כי אתא שמעינהו דקא מברכי המוציא אמר להו מאי ציצי דקא שמענא דילמא המוציא לחם מן הארץ קא מברכיתו אמרי ליה אין דתניא רבי מונא אמר משום רבי יהודה פת הבאה בכסנין מברכין עליה המוציא ואמר שמואל הלכה כרבי מונא,אמר להו אין הלכה כרבי מונא אתמר אמרי ליה והא מר הוא דאמר משמיה דשמואל לחמניות מערבין בהן ומברכין עליהן המוציא שאני התם דקבע סעודתיה עלייהו אבל היכא דלא קבע סעודתיה עלייהו לא,רב פפא איקלע לבי רב הונא בריה דרב נתן בתר דגמר סעודתייהו אייתו לקמייהו מידי למיכל שקל רב פפא וקא אכיל אמרי ליה לא סבר לה מר גמר אסור מלאכול אמר להו סלק אתמר,רבא ורבי זירא איקלעו לבי ריש גלותא לבתר דסליקו תכא מקמייהו שדרו להו ריסתנא מבי ריש גלותא רבא אכיל ורבי זירא לא אכיל א"ל לא סבר לה מר סלק אסור מלאכול א"ל אנן אתכא דריש גלותא סמכינן:,אמר רב הרגיל בשמן שמן מעכבו אמר רב אשי כי הוינן בי רב כהנא אמר לן כגון אנן דרגילינן במשחא משחא מעכבא לן ולית הלכתא ככל הני שמעתתא אלא כי הא דאמר רבי חייא בר אשי אמר רב שלש תכיפות הן תכף לסמיכה שחיטה תכף לגאולה תפלה תכף לנטילת ידים ברכה,אמר אביי אף אנו נאמר תכף לתלמידי חכמים ברכה שנאמר (בראשית ל, כז) ויברכני ה' בגללך איבעית אימא מהכא שנאמר (בראשית לט, ה) ויברך ה' את בית המצרי בגלל יוסף:, big strongמתני׳ /strong /big ברך על היין שלפני המזון פטר את היין שלאחר המזון ברך על הפרפרת שלפני המזון פטר את הפרפרת שלאחר המזון ברך על הפת פטר את הפרפרת על הפרפרת לא פטר את הפת בש"א אף לא מעשה קדרה,היו יושבין כל אחד מברך לעצמו הסבו אחד מברך לכולן | 42a. b as it causes a blessing itself. /b It is so significant, that one recites a blessing over it together with other blessings like i kiddush /i and i havdala /i , even though he does not particularly want to drink it. During a meal too, a blessing is recited over the wine and it is not exempted by the blessing over the bread.,As the Gemara mentioned bread that comes as dessert, it now relates that b Rav Huna ate thirteen /b substantially sized, sweetened b loaves, three /b loaves b per i kav /i /b of flour, b and he did not recite /b Grace after Meals because they were not genuine bread. b Rav Naḥman said to him: That is hunger. /b One does not typically eat that much merely as dessert. b Rather, over anything which /b is substantial enough to satiate and b others base a meal /b upon it, b one must recite /b Grace after Meals.,The Gemara also relates: b Rav Yehuda was engaged /b in preparations for b his son’s /b wedding b at the house of Rav Yehuda bar Ḥaviva when they brought bread that comes as dessert before them. When it arrived, he heard them reciting: Who brings forth /b bread from the earth. b He said to them: What is this i tzitzi /i /b sound b that I hear? Perhaps you are reciting: Who brings forth bread from the earth? They said to him: Yes, /b indeed, b as it was taught /b in a i baraita /i : b Rabbi Mona said in the name of Rabbi Yehuda: Over bread that comes as dessert, one recites: Who brings forth /b bread from the earth. b And Shmuel said: The i halakha /i is in accordance with /b the opinion of b Rabbi Mona. /b ,Rav Yehuda b said to them: /b You are mistaken. Actually, b it was stated /b that Shmuel said: b The i halakha /i is not in accordance with /b the opinion of b Rabbi Mona. They said to him: But aren’t /b you, b Master, the one who said in the name /b of b Shmuel /b with regard to b wafers: One may establish an i eiruv /i , /b the joining of courtyards, to permit carrying in a shared courtyard and the joining of cooked foods, to permit cooking on a festival for Shabbat, b with them and recite over them: Who brings forth /b bread from the earth. Why is that the blessing over those wafers? They too are sweetened bread that comes as dessert. He answered them: b It is different there as he based his meal upon them, but here, where one did not base his meal upon them, no, /b he does not recite: Who brings forth bread from the earth.,The Gemara relates: b Rav Pappa happened /b to come b to the house of Rav Huna, son of Rav Natan. After they finished their meal, they brought before them something to eat. Rav Pappa took /b this food item b and ate /b it without reciting a blessing. b They said to him: /b Do you, b Master, not hold /b that once b one finished /b his meal b he is forbidden to eat /b again without reciting a blessing? b He said to them /b that in the correct version of that i halakha /i , b it is stated: Removed. /b One need recite a second blessing only when eating after the table was removed from before him.,Similarly, the Gemara relates: b Rava and Rabbi Zeira happened /b to come b to the house of the Exilarch. After /b the meal, when b they removed the table from before them, a portion [ i ristena /i ] /b of food b was sent to them from the house of the Exilarch. Rava ate /b it b and Rabbi Zeira did not eat /b it. Rabbi Zeira b said to /b Rava: Do you, b Master, not hold /b that once the table was b removed, he is forbidden to eat? /b Rava b said to him: We are dependent upon the table of the Exilarch, /b and so long as he has not completed his meal, his guests have not completed their meals either., b Rav said: One who is accustomed to /b applying fragrant b oil /b to his hands after meals, failure to apply that b oil delays /b the end of b his /b meal and he is not considered to have finished his meal and is not required to recite a blessing before continuing to eat. Similarly, b Rav Ashi said: When we were in the house of Rav Kahana, he said to us: We, for example, who are accustomed to oil, /b failure to apply that b oil delays /b the end of the meal b for us. /b Nevertheless, the Gemara concludes: b And the i halakha /i is not in accordance with all of these statements /b and the end of the meal is not determined by those factors. b Rather, it is /b determined by b that which Rabbi Ḥiyya bar Ashi said /b that b Rav said: There are three /b pairs that b immediately /b follow each other: b Immediately /b following b placing hands /b on the head of a sacrifice, is its b slaughter; immediately /b following the blessing of b redemption /b recited after i Shema /i , is the i Amida /i b prayer; /b and b immediately /b following the ritual b washing of the hands /b after a meal, is b the blessing of /b Grace after Meals., b Abaye said /b that on a similar note, b we too will say: Immediately /b following the entrance of b Torah scholars /b into a house, a b blessing /b rests upon that house, b as it is stated /b with regard to Laban and Jacob: b “The Lord has blessed me because of you” /b (Genesis 30:27). b If you wish, say /b instead, that the proof is b from here, as it is stated: /b “And it was from when he placed him in charge of his house and over all that he owned, b the Lord blessed the house of the Egyptian on account of Joseph” /b (Genesis 39:5)., strong MISHNA: /strong This mishna explains those cases and those circumstances in which blessings recited over particular foods exempt other foods at the meal from the requirement to recite a blessing over them. b One who recited a blessing over the wine that /b one drank b before the meal, /b with that blessing b he exempted the wine that /b he drinks b after the meal. /b Similarly, b one who recited a blessing over the appetizers that /b one ate b before the meal, /b with that blessing b he exempted the appetizers that /b he eats b after the meal. One who recited a blessing over the bread exempted the appetizers, /b as they are considered secondary to the bread. However, one who recited a blessing b over the appetizers did not exempt the bread. Beit Shammai say: /b The blessing recited over the appetizers b did not exempt even a cooked dish /b that he eats during the meal.,An additional i halakha /i is cited: If several people b were sitting /b to eat not in the framework of a joint meal, b each recites a blessing for himself. If they were reclined /b on divans to eat, which renders it a joint meal, b one recites a blessing on behalf of them all. /b |
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| 135. Babylonian Talmud, Sheviit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akiva, rabbi, school of Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 115 |
136. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 221; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 241; Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 119| 85b. אמרו חכמים ולא פירשוהו אמרו נביאים ולא פירשוהו עד שפירשו הקב"ה בעצמו שנאמר (ירמיהו ט, יב) ויאמר ה' על עזבם את תורתי אשר נתתי לפניהם אמר רב יהודה אמר רב שלא ברכו בתורה תחילה,אמר רב חמא מאי דכתיב (משלי יד, לג) בלב נבון תנוח חכמה ובקרב כסילים תודע בלב נבון תנוח חכמה זה ת"ח בן ת"ח ובקרב כסילים תודע זה ת"ח בן ע"ה אמר עולא היינו דאמרי אינשי אסתירא בלגינא קיש קיש קריא,אמר ליה ר' ירמיה לר' זירא מאי דכתיב (איוב ג, יט) קטן וגדול שם הוא ועבד חפשי מאדניו אטו לא ידעינן דקטן וגדול שם הוא אלא כל המקטין עצמו על דברי תורה בעוה"ז נעשה גדול לעוה"ב וכל המשים עצמו כעבד על דברי תורה בעוה"ז נעשה חפשי לעוה"ב,ריש לקיש הוה מציין מערתא דרבנן כי מטא למערתיה דר' חייא איעלמא מיניה חלש דעתיה אמר רבש"ע לא פלפלתי תורה כמותו יצתה בת קול ואמרה לו תורה כמותו פלפלת תורה כמותו לא ריבצת,כי הוו מינצו ר' חנינא ור' חייא אמר ליה ר' חנינא לר' חייא בהדי דידי קא מינצית ח"ו אי משתכחא תורה מישראל מהדרנא לה מפילפולי אמר ליה ר' חייא לר' חנינא בהדי דידי קא מינצית דעבדי לתורה דלא תשתכח מישראל,מאי עבידנא אזלינא ושדינא כיתנא וגדילנא נישבי וציידנא טבי ומאכילנא בשרייהו ליתמי ואריכנא מגילתא וכתבנא חמשה חומשי וסליקנא למתא ומקרינא חמשה ינוקי בחמשה חומשי ומתנינא שיתא ינוקי שיתא סדרי ואמרנא להו עד דהדרנא ואתינא אקרו אהדדי ואתנו אהדדי ועבדי לה לתורה דלא תשתכח מישראל,היינו דאמר רבי כמה גדולים מעשי חייא אמר ליה ר' ישמעאל בר' יוסי אפי' ממר אמר ליה אין אפי' מאבא אמר ליה ח"ו לא תהא כזאת בישראל,אמר ר' זירא אמש נראה לי ר' יוסי בר' חנינא אמרתי לו אצל מי אתה תקוע אמר לי אצל ר' יוחנן ור' יוחנן אצל מי אצל ר' ינאי ור' ינאי אצל מי אצל ר' חנינא ור' חנינא אצל מי אצל ר' חייא אמרתי לו ור' יוחנן אצל ר' חייא לא אמר לי באתר דזקוקין דנורא ובעורין דאשא מאן מעייל בר נפחא לתמן,אמר רב חביבא אשתעי לי רב חביבא בר סורמקי חזי ליה ההוא מרבנן דהוה שכיח אליהו גביה דלצפרא הוו שפירן עיניה ולאורתא דמיין כדמיקלין בנורא אמרי ליה מאי האי ואמר לי דאמרי ליה לאליהו אחוי לי רבנן כי סלקי למתיבתא דרקיע אמר לי בכולהו מצית לאסתכולי בהו לבר מגוהרקא דר' חייא דלא תסתכל ביה מאי סימנייהו בכולהו אזלי מלאכי כי סלקי ונחתי לבר מגוהרקא דר' חייא דמנפשיה סליק ונחית,לא מצאי לאוקמא אנפשאי אסתכלי בה אתו תרי בוטיטי דנורא ומחיוהו לההוא גברא וסמינהו לעיניה למחר אזלי אשתטחי אמערתיה אמינא מתנייתא דמר מתנינא ואתסאי,אליהו הוה שכיח במתיבתא דרבי יומא חד ריש ירחא הוה נגה ליה ולא אתא א"ל מאי טעמא נגה ליה למר אמר ליה אדאוקימנא לאברהם ומשינא ידיה ומצלי ומגנינא ליה וכן ליצחק וכן ליעקב ולוקמינהו בהדי הדדי סברי תקפי ברחמי ומייתי ליה למשיח בלא זמניה,א"ל ויש דוגמתן בעולם הזה אמר ליה איכא ר' חייא ובניו גזר רבי תעניתא אחתינהו לר' חייא ובניו אמר משיב הרוח ונשבה זיקא אמר מוריד הגשם ואתא מיטרא כי מטא למימר מחיה המתים רגש עלמא,אמרי ברקיעא מאן גלי רזיא בעלמא אמרי אליהו אתיוהו לאליהו מחיוהו שתין פולסי דנורא אתא אידמי להו כדובא דנורא על בינייהו וטרדינהו,שמואל ירחינאה אסייה דרבי הוה חלש רבי בעיניה א"ל אימלי לך סמא א"ל לא יכילנא אשטר לך משטר [א"ל] לא יכילנא הוה מותיב ליה בגובתא דסמני תותי בי סדיה ואיתסי,הוה קא מצטער רבי למסמכיה ולא הוה מסתייעא מילתא א"ל לא לצטער מר לדידי חזי לי סיפרא דאדם הראשון וכתיב ביה שמואל ירחינאה | 85b. b was stated by the Sages, /b i.e., the wise man mentioned in the verse, b and /b yet b they /b could b not explain it. /b It b was stated by the prophets, /b i.e., those to whom the mouth of the Lord has spoken, b and /b yet b they /b could b not explain it, until the Holy One, Blessed be He, Himself explained it, as it is stated /b in the next verse: b “And the Lord says: Because they have forsaken My Torah which I set before them” /b (Jeremiah 9:12). b Rav Yehuda says /b that b Rav says: /b This does not mean b that /b the Jewish people ceased Torah study altogether; rather, b they did not recite a blessing on the Torah prior /b to its study, as they did not regard Torah study as a sacred endeavor., b Rav Ḥama says: What /b is the meaning of that b which is written: “In the heart of him that has discernment wisdom rests; but in the inward part of fools it makes itself known” /b (Proverbs 14:33)? b “In the heart of him who has discernment wisdom rests”; this /b is b a Torah scholar, son of a Torah scholar. “But in the inward part of fools it makes itself known”; this /b is b a Torah scholar, son of an ignoramus, /b as his wisdom stands out in contrast to the foolishness of the rest of his family. b Ulla said: This /b explains the adage b that people say: /b A small b coin in /b an empty b barrel calls: i Kish /i , i kish /i , /b i.e., it rattles loudly, whereas a coin in a barrel full of coins is not heard., b Rabbi Yirmeya said to Rabbi Zeira: What /b is the meaning of that b which is written /b with regard to the World-to-Come: b “The humble and great are there; and the servant is free from his master” /b (Job 3:19)? b Is that to say /b that b we do not know that the humble and the great are there /b in the World-to-Come? b Rather, /b this is the meaning of the verse: b Anyone who humbles himself over matters of Torah in this world becomes great in the World-to-Come; and anyone who establishes himself as a servant over matters of Torah in this world becomes free in the World-to-Come. /b ,§ The Gemara continues discussing the greatness of the Sages. b Reish Lakish was demarcating /b burial b caves of the Sages. When he arrived at the cave of Rabbi Ḥiyya, /b the precise location of his grave b eluded him. /b Reish Lakish b became distressed, /b as he was apparently unworthy of finding the grave. b He said: Master of the Universe! Did I not analyze the Torah like /b Rabbi Ḥiyya? b A Divine Voice emerged and said to him: You did analyze the Torah like him, /b but b you did not disseminate Torah like him. /b ,The Gemara relates: b When Rabbi Ḥanina and Rabbi Ḥiyya would debate /b matters of Torah, b Rabbi Ḥanina /b would b say to Rabbi Ḥiyya: /b Do you think b you can debate with me? Heaven forbid! If the Torah were forgotten from the Jewish people, I /b could b restore it with my /b powers of b analysis /b and intellectual acumen. b Rabbi Ḥiyya said to Rabbi Ḥanina: /b Do you think b you can debate with me? /b You cannot compare yourself to me, b as I am acting /b to ensure that b the Torah /b will b not be forgotten by the Jewish people. /b ,Rabbi Ḥiyya elaborated: b What do I do /b to this end? b I go and sow flax /b seeds b and twine nets /b with the flax, b and /b then b I hunt deer and feed their meat to orphans. /b Next b I prepare parchment /b from their hides b and I write the five books /b of the Torah on them. b I go to a city and teach five children the five books, /b one book per child, b and I teach six /b other b children the six orders /b of the Mishna, b and I say to them: Until I return and come /b here, b read each other /b the Torah b and teach each other /b the Mishna. This is how b I act /b to ensure that b the Torah will not be forgotten by the Jewish people. /b ,The Gemara notes that b this is what Rabbi /b Yehuda HaNasi b said: How great are the deeds of /b Rabbi b Ḥiyya! Rabbi Yishmael, son of Rabbi Yosei, said to /b Rabbi Yehuda HaNasi: Are his deeds b even greater than the Master’s, /b i.e., yours? Rabbi Yehuda HaNasi b said to him: Yes. /b Rabbi Yishmael persisted: Are they b even /b greater b than /b those of my b father, /b Rabbi Yosei? Rabbi Yehuda HaNasi b said to him: Heaven forbid! Such /b a statement b shall not be /b heard b among the Jewish people, /b that someone is greater than your father, Rabbi Yosei.,The Gemara continues discussing the greatness of Rabbi Ḥiyya. b Rabbi Zeira said: Last night, Rabbi Yosei, son of Rabbi Ḥanina, appeared to me /b in a dream. b I said to him: Near whom are you placed /b in the upper realms? b He said to me: Near Rabbi Yoḥa. /b I asked: b And Rabbi Yoḥa is near whom? /b He replied: b Near Rabbi Yannai. And Rabbi Yannai is near whom? Near Rabbi Ḥanina. And Rabbi Ḥanina is near whom? Near Rabbi Ḥiyya. /b Rabbi Zeira added: b I said to /b Rabbi Yosei: b But isn’t Rabbi Yoḥa /b worthy of being placed b near Rabbi Ḥiyya? He said to me: In a place of fiery sparks and burning fires, who can bring /b Rabbi Yoḥa, b son of Nappaḥa, there? /b , b Rav Ḥaviva said: Rav Ḥaviva bar Surmakei told me: I /b once b saw one of the Sages whom Elijah /b the prophet b would visit, /b and b his eyes /b looked b beautiful /b and healthy b in the morning, but appeared to be charred by fire in the evening. I said to him: What is this /b phenomenon? b And he said to me: I said to Elijah: Show me the Sages upon their ascension to the heavenly academy. /b Elijah b said to me: You may gaze at all of them except for /b those in b the chariot [ i miguharka /i ] of Rabbi Ḥiyya, upon whom you may not gaze. /b I asked Elijah: b What are the signs /b of Rabbi Ḥiyya’s chariot, so I will know when not to look? He said: b Angels accompany all /b of the other Sages’ chariots b as they ascend and descend, except for the chariot of Rabbi Ḥiyya, which ascends and descends of its own accord, /b due to his greatness.,The Sage relating this story continued: b I was unable to restrain myself, /b and b I gazed upon /b Rabbi Ḥiyya’s chariot. b Two fiery flames came and struck that man, /b i.e., me, b and blinded his eyes. The next day, I went and prostrated on /b Rabbi Ḥiyya’s burial b cave /b in supplication. b I said: I study the i baraitot /i of the Master, /b Rabbi Ḥiyya; please pray on my behalf. b And /b my vision b was healed, /b but my eyes remained scorched.,The Gemara relates another incident involving Elijah the prophet. b Elijah was /b often b found in the academy of Rabbi /b Yehuda HaNasi. b One day it was a New Moon, /b the first of the month, and Elijah b was delayed and did not come /b to the academy. Later, Rabbi Yehuda HaNasi b said to /b Elijah: b What is the reason /b that b the Master was delayed? /b Elijah b said to him: I /b had b to wake up Abraham, wash his hands, and /b wait for him to b pray, and /b then b lay him down /b again. b And similarly, /b I followed the same procedure b for Isaac, and similarly for Jacob /b in turn. Rabbi Yehuda HaNasi asked Elijah: b And let /b the Master b wake them /b all b together. /b Elijah responded: b I maintain /b that if I were to wake all three to pray at the same time, b they /b would b generate powerful prayers and bring the Messiah prematurely. /b ,Rabbi Yehuda HaNasi b said to /b Elijah: b And is there anyone /b alive b in this world /b who is b comparable to them /b and can produce such efficacious prayers? Elijah b said to him: There are Rabbi Ḥiyya and his sons. Rabbi /b Yehuda HaNasi b decreed a fast, /b and the Sages b brought Rabbi Ḥiyya and his sons down /b to the pulpit to pray on behalf of the congregation. Rabbi Ḥiyya b recited /b the phrase in the i Amida /i prayer: b Who makes the wind blow, and the wind blew. /b Rabbi Ḥiyya b recited /b the next phrase: b Who makes the rain fall, and rain fell. When he was about to say /b the phrase: b Who revives the dead, the world trembled. /b , b They said in heaven: Who is the revealer of secrets in the world? They said /b in response: It is b Elijah. Elijah was brought /b to heaven, whereupon b he was beaten with sixty fiery lashes. /b Elijah b came /b back down to earth b disguised as a bear of fire. He came among /b the congregation b and distracted them /b from their prayers, preventing Rabbi Ḥiyya from reciting the phrase: Who revives the dead.,§ The Gemara relates: b Shmuel Yarḥina’a was the physician of Rabbi /b Yehuda HaNasi. One time, b Rabbi /b Yehuda HaNasi b felt a pain in his eye. /b Shmuel b said to him: I will place a medication in /b your eye. Rabbi Yehuda HaNasi b said to him: I cannot /b have the medication placed directly in my eye, as I am afraid it will cause me too much pain. Shmuel b said to him: I will apply a salve /b above your eye, not directly in it. Rabbi Yehuda HaNasi b said to him: /b Even that b I cannot /b bear. Shmuel b placed /b the medication b in a tube of herbs beneath his pillow, and /b Rabbi Yehuda HaNasi b was healed. /b , b Rabbi /b Yehuda HaNasi b made efforts to ordain /b Shmuel Yarḥina’a as a rabbi b but was unsuccessful, /b as Shmuel always demurred. Shmuel Yarḥina’a b said to him: The Master should not be upset /b about my refusal, as I know that I am not destined to be ordained as a rabbi. b I myself saw the book of Adam the first /b man, which contains the genealogy of the human race, b and it is written in it /b that b Shmuel Yarḥina’a /b |
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137. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 206| 16a. מעין העולם הבא,(איוב א, טז) עוד זה מדבר וזה בא ויאמר אש אלהים וגו עוד זה מדבר וזה בא ויאמר כשדים שמו שלשה ראשים ויפשטו על הגמלים ויקחום וגו' עוד זה מדבר וזה בא ויאמר בניך ובנותיך אוכלים ושותים יין בבית אחיהם הבכור והנה רוח גדולה באה מעבר המדבר ויגע בארבע פנות הבית ויפול על הנערים וגו' ויקם איוב ויקרע את מעילו ויגז את ראשו וגו' ויאמר ערום יצאתי מבטן אמי וערום אשוב שמה ה' נתן וה' לקח יהי שם ה' מבורך בכל זאת לא חטא איוב ולא נתן תפלה לאלהים,ויהי היום ויבואו בני האלהים להתיצב וגו' ויאמר ה' אל השטן אי מזה תבא ויען השטן את ה' ויאמר משוט בארץ [וגו'] אמר לפניו רבש"ע שטתי בכל העולם ולא מצאתי כעבדך אברהם שאמרת לו (בראשית יג, יז) קום התהלך בארץ לארכה ולרחבה כי לך אתננה ובשעה שבקש לקבור שרה לא מצא מקום לקוברה ולא הרהר אחר מדותיך,ויאמר ה' אל השטן השמת לבך אל עבדי איוב כי אין כמוהו בארץ וגו' ועודנו מחזיק בתומתו ותסיתני בו לבלעו חנם,אמר רבי יוחנן אלמלא מקרא כתוב אי אפשר לאומרו כאדם שמסיתין אותו וניסת,במתניתא תנא יורד ומתעה ועולה ומרגיז נוטל רשות ונוטל נשמה,(איוב ב, ד) ויען השטן את ה' ויאמר עור בעד עור וכל אשר לאיש יתן בעד נפשו אולם שלח נא ידך וגע אל עצמו ואל בשרו אם לא (על) פניך יברכך ויאמר ה' אל השטן הנו בידך אך את נפשו שמור ויצא השטן מאת פני ה' ויך את איוב וגו' אמר רבי יצחק קשה צערו של שטן יותר משל איוב משל לעבד שאמר לו רבו שבור חבית ושמור את יינה,אמר ר"ל הוא שטן הוא יצר הרע הוא מלאך המות הוא שטן דכתיב (איוב ב, ז) ויצא השטן מאת פני ה' הוא יצר הרע כתיב התם (בראשית ו, ה) רק רע כל היום וכתיב הכא (רק את נפשו שמור) [(איוב א, יב) רק אליו אל תשלח ידך] הוא מלאך המות דכתיב (איוב ב, ו) (רק) [אך] את נפשו שמור אלמא בדידיה קיימא,א"ר לוי שטן ופנינה לשם שמים נתכוונו שטן כיון דחזיא להקדוש ברוך הוא דנטיה דעתיה בתר איוב אמר חס ושלום מינשי ליה לרחמנותיה דאברהם פנינה דכתיב (שמואל א א, ו) וכעסתה צרתה גם כעס בעבור הרעימה דרשה רב אחא בר יעקב בפפוניא אתא שטן נשקיה לכרעיה,(איוב ב, י) בכל זאת לא חטא איוב בשפתיו אמר רבא בשפתיו לא חטא בלבו חטא מאי קאמר (איוב ט, כד) ארץ נתנה ביד רשע פני שופטיה יכסה אם לא איפו מי הוא אמר רבא בקש איוב להפוך קערה על פיה אמר ליה אביי לא דבר איוב אלא כנגד השטן,כתנאי ארץ נתנה ביד רשע רבי אליעזר אומר בקש איוב להפוך קערה על פיה אמר לו רבי יהושע לא דבר איוב אלא כלפי שטן,(איוב י, ז) על דעתך כי לא ארשע ואין מידך מציל אמר רבא בקש איוב לפטור את כל העולם כולו מן הדין אמר לפניו רבונו של עולם בראת שור פרסותיו סדוקות בראת חמור פרסותיו קלוטות בראת גן עדן בראת גיהנם בראת צדיקים בראת רשעים מי מעכב על ידך,ומאי אהדרו ליה חבריה [דאיוב] (איוב טו, ד) אף אתה תפר יראה ותגרע שיחה לפני אל ברא הקדוש ברוך הוא יצר הרע ברא לו תורה תבלין,דרש רבא מאי דכתיב (איוב כט, יג) ברכת אובד עלי תבא ולב אלמנה ארנין ברכת אובד עלי תבא מלמד שהיה גוזל שדה מיתומים ומשביחה ומחזירה להן ולב אלמנה ארנין דכל היכא דהוה (איכא) אלמנה דלא הוו נסבי לה הוה אזיל שדי שמיה עילווה והוו אתו נסבי לה,(איוב ו, ב) לו שקול ישקל כעשי והותי במאזנים ישאו יחד אמר רב עפרא לפומיה דאיוב חברותא כלפי שמיא (איוב ט, לג) לו יש בינינו מוכיח ישת ידו על שנינו אמר רב עפרא לפומיה דאיוב כלום יש עבד שמוכיח את רבו (איוב לא, א) ברית כרתי לעיני ומה אתבונן על בתולה אמר רבא עפרא לפומיה דאיוב איהו באחרניתא אברהם אפילו בדידיה לא איסתכל דכתיב (בראשית יב, יא) הנה נא ידעתי כי אשה יפת מראה את מכלל דמעיקרא לא הוה ידע לה,(איוב ז, ט) כלה ענן וילך כן יורד שאול לא יעלה אמר רבא מכאן שכפר איוב בתחיית המתים (איוב ט, יז) אשר בשערה ישופני והרבה פצעי חנם אמר רבה איוב בסערה חרף ובסערה השיבוהו,בסערה חרף דכתיב אשר בשערה ישופני אמר לפניו רבונו של עולם שמא רוח סערה עברה לפניך ונתחלף לך בין איוב לאויב בסערה השיבוהו דכתיב (איוב לח, א) ויען ה' את איוב מן הסערה ויאמר [וגו'] אזר נא כגבר חלציך אשאלך והודיעני,אמר לו הרבה נימין בראתי באדם וכל נימא ונימא בראתי לה גומא בפני עצמה שלא יהו שתים יונקות מגומא אחת שאלמלי שתים יונקות מגומא אחת מחשיכות מאור עיניו של אדם בין גומא לגומא לא נתחלף לי בין איוב לאויב נתחלף לי,(איוב לח, כה) מי פלג לשטף תעלה [וגו'] הרבה טיפין בראתי בעבים וכל טיפה וטיפה בראתי לה דפוס בפני עצמה כדי שלא יהו שתי טיפין יוצאות מדפוס אחד שאלמלי שתי טיפין יוצאות מדפוס אחד מטשטשות את הארץ ואינה מוציאה פירות בין טיפה לטיפה לא נתחלף לי בין איוב לאויב נתחלף לי מאי משמע דהאי תעלה לישנא דדפוס היא אמר רבה בר שילא דכתיב (מלכים א יח, לב) ויעש תעלה כבית סאתים זרע,(איוב לח, כה) ודרך לחזיז קולות הרבה קולות בראתי בעבים וכל קול וקול בראתי לו שביל בפני עצמו כדי שלא יהו שתי קולות יוצאות משביל אחד שאלמלי שתי קולות יוצאות משביל אחד מחריבין את כל העולם בין קול לקול לא נתחלף לי בין איוב לאויב נתחלף לי,(איוב לט, א) הידעת עת לדת יעלי סלע חולל אילות תשמור יעלה זו אכזרית על בניה בשעה שכורעת | 16a. b of the World-to-Come, /b when plowing and harvesting will take place at the same time. Here too, the oxen plowed and the donkeys grazed on the crops that grew from that effort.,The Gemara continues to interpret verses from the book of Job. b “While he was yet speaking, there came also another and said: The fire of God /b has fallen from heaven, and has burned up the sheep, and the servants, and consumed them… b While he was yet speaking, there came also another and said: The Chaldeans formed three bands, and fell among the camels, and have carried them away, /b and have slain the servants with the edge of the sword… b While he was yet speaking, there came also another and said: Your sons and your daughters were eating and drinking wine in their eldest brother’s house; and, behold, there came a great wind from across the wilderness, and smote the four corners of the house, and it fell upon the young men, /b and they are dead… b Then Job arose, and rent his coat, and shaved his head, /b and fell down on the ground and prostrated himself. b And he said: I came naked out of my mother’s womb, and naked I shall return there; the Lord gave, and the Lord has taken away, blessed be the name of the Lord. In all this Job sinned not, nor did he lay reproach on God” /b (Job 1:16–22)., b “Again there was a day when the sons of God came to present themselves /b before the Lord, and the Satan came also among them to present himself before God. b And the Lord said to the Satan: From where do you come? And the Satan answered the Lord, and said: From going to and fro in the earth /b and from walking up and down in it” (Job 2:1–2). The Satan b said before /b God: b Master of the Universe, I have gone to and fro across the entire world and have not found anyone as faithful as your servant Abraham, to whom you said: “Arise, walk through the land in the length of it and in the breadth of it; for I will give it to you” /b (Genesis 13:17). b And when he wanted to bury Sarah, he could not find a place to bury her, and /b yet b he did not criticize Your ways, /b or accuse You of having failed to keep Your promise.,About this it says: b “And the Lord said to the Satan: Have you considered My servant Job, that there is none like him on earth, /b a perfect and an upright man, one that fears God and turns away from evil? b And still he holds fast to his integrity, although you moved Me against him, to destroy him without cause” /b (Job 2:3)., b Rabbi Yoḥa says: Were it not /b explicitly b written in the verse, it would be impossible to say this, /b as it would be insulting to God’s honor. The verse states: “You moved Me against him,” b like a person whom others persuade and /b allows himself to be b persuaded, /b as if God had not wanted to do anything, but allowed Himself to be persuaded to bring harm to Job., b It was taught in a i baraita /i /b with regard to the methods of the Satan: He b descends /b to this world b and misleads /b a person into sinning. He then b ascends /b to Heaven, levels accusations against that very sinner, b and inflames /b God’s b anger /b against him. He then b receives permission /b to act b and takes away the /b sinner’s b soul /b as punishment.,The Gemara returns to discuss the text of the book of Job: b “And the Satan answered the Lord, and said: Skin for skin, for all that a man has he will give for his life. But put forth Your hand now, and touch his bone and his flesh, and he will curse You to Your face. And the Lord said to the Satan: Behold, he is in your hand; only spare his life. So the Satan went forth from the presence of the Lord, and smote Job /b with vile sores from the sole of his foot to his crown” (Job 2:4–7). b Rabbi Yitzḥak says: Satan’s suffering was more difficult than that of Job. /b This can be explained by means of b a parable involving a servant whose master said to him: Break the barrel but save its wine. /b Here too, God told the Satan that he could do whatever he liked short of taking Job’s life, and that limitation caused Satan to suffer., b Reish Lakish says: Satan, the evil inclination, and the Angel of Death are one, /b that is, they are three aspects of the same essence. b He is the Satan /b who seduces people and then accuses them, b as it is written: “So the Satan went forth from the presence of the Lord, /b and smote Job with vile sores” (Job 2:7). b He is /b also b the evil inclination, /b as b it is written there: /b “The impulse of the thoughts of his heart b was only evil continuously” /b (Genesis 6:5); b and it is written here: “Only upon himself do not put forth your hand” /b (Job 1:12). The verbal analogy between the various uses of the word “only” teaches that the evil inclination is to be identified with the Satan. b He is /b also b the Angel of Death, as it is written: “Only spare his life” /b (Job 2:6); b apparently /b Job’s life b depends upon him, /b the Satan, and accordingly the Satan must also be the Angel of Death., b Rabbi Levi says: /b Both b Satan, /b who brought accusations against Job, b and Peninnah, /b who tormented Hannah, mother of Samuel the prophet, acted with b intent /b that was b for the sake of Heaven. /b As for b Satan, when he saw that the Holy One, Blessed be He, inclined to /b favor b Job /b and praised him, b he said: Heaven forbid that He should forget the love of Abraham. /b With regard to b Peninnah, as it is written: “And her rival wife also provoked her sore, to make her fret” /b (I Samuel 1:6), i.e., Peninnah upset Hannah in order to motivate her to pray. b Rav Aḥa bar Ya’akov taught /b this b in Paphunya, /b and b Satan came and kissed his feet /b in gratitude for speaking positively about him.,The Gemara considers the character of Job. The verse states: b “In all this Job did not sin with his lips” /b (Job 2:10). b Rava says: /b A close reading of the verse indicates that b he did not sin with his lips, /b but b he sinned in his heart. What did he say /b that suggests that he had wicked thoughts? b “The earth is given into the hand of the wicked, he covers the faces of its judges; if not he, then who is it?” /b (Job 9:24). b Rava says: Job sought to turn the bowl upside down, /b that is to say, he alluded here to a heretical thought, as he said that the earth is given into the hand of the wicked, indicating that he had God in mind. b Abaye said to him: Job was referring /b here b only to the Satan, /b he being the wicked one into whose hands the land was given.,The Gemara comments: This is b parallel to /b a dispute between b i tanna’im /i , /b as it was taught in a i baraita /i : b “The earth is given into the hand of the wicked.” Rabbi Eliezer says: Job sought to turn the bowl upside down; Rabbi Yehoshua said to him: Job was referring /b here b only to the Satan. /b ,The Gemara continues to discuss Job’s statements: b “Although You know that I am not wicked, and there is none that can deliver out of Your hand” /b (Job 10:7). b Rava says: Job sought to exempt the whole world from judgment, /b claiming that all of a person’s actions are directed by God, and therefore one cannot be held culpable for his misdeeds. Job b said before /b God: b Master of the Universe, You created the ox with split hooves, /b making it kosher, and b You created the donkey with closed hooves, /b making it forbidden; b You created the Garden of Eden, /b and b You created Gehenna; /b and similarly, b You created righteous people /b and b You created wicked people; who can restrain You? /b Seeing that You created people as either righteous or wicked, You cannot later complain about their actions., b And how did Job’s friends answer him? “You do away with fear, and impair devotion before God” /b (Job 15:4) with such statements. True, b the Holy One, Blessed be He, created the evil inclination, /b but b He /b also b created the Torah /b as b an antidote /b to counter its effects and prevent it from gaining control of a person., b Rava interpreted /b a verse b homiletically: What /b is the meaning of that b which is written, /b Job saying about himself: b “The blessing of him that was lost came upon me, and I caused the widow’s heart to sing for joy” /b (Job 29:13). b “The blessing of him that was lost came upon me” teaches that /b Job b used to steal a field from orphans, /b cultivate it, b improve it, and /b then b return it to them; /b consequently, they would bless him for the field they had lost. b “I caused the widow’s heart to sing for joy” /b teaches that b anywhere that there was a widow whom no one would marry, he would go /b and b cast his name upon her, /b i.e., he would start a rumor that she was related to him, b and /b then b somebody would /b come forward and b marry her. /b ,Job further said: b “O that my vexation were thoroughly weighed, and my calamity laid in the balances” /b (Job 6:2). b Rav says: Dust /b should be put b in the mouth of Job, /b meaning, he should not have spoken in such a manner, as if he were weighing his deeds against those of God; may one act as if he is in b a friendship with Heaven? /b And similarly, Job said: b “There is no arbiter between us, who may lay his hand upon us both” /b (Job 9:33). b Rav says: Dust /b should be put b in the mouth of Job /b for saying this; b is there a servant who rebukes his master? /b Job also said: b “I have made a covet with my eyes; why then should I look upon a virgin?” /b (Job 31:1). b Rava says: Dust /b should be put b in the mouth /b of b Job /b for saying this; b he /b did not look b at other /b women, but b Abraham did not even look at his own /b wife, b as it is written: “Now I know that you are a beautiful woman” /b (Genesis 12:11). One may learn b by inference that initially he did not know /b how beautiful she was because he had not gazed at her.,Job further said: b “As the cloud is consumed and vanishes away, so he who goes down to the grave shall come up no more” /b (Job 7:9). b Rava says: From here /b it may be inferred b that Job denied the resurrection of the dead, /b as he said that one who goes down to the grave will not come up and live again, just as a cloud that dissipates will not return. He also stated: b “He crushes me with a tempest, and multiplies my wounds without cause” /b (Job 9:17). b Rabba says: Job blasphemed with /b mention of b a tempest and he was answered with /b mention of b a tempest. /b ,Rabba explains: b He blasphemed with /b mention of b a tempest [ i bise’ara /i ], as it is written: “He crushes me with a tempest.” /b Job b said before /b God: b Master of the Universe, perhaps a tempest passed before You and You confused i Iyov /i , /b Job, b with i oyev /i , /b enemy. b He was answered with /b mention of b a tempest, as it is written: “Then the Lord answered Job out of the tempest, and said: /b Who is this that darkens counsel by words without knowledge? b Gird up now your loins like a man, for I will demand of you and let me know your answer” /b (Job 38:1–3).,What is the meaning of “out of the tempest”? God b said to him: I have created many hairs [ i nimin /i ] on a person, and for each hair I created its own follicle /b through which the hair is sustained, b so that two /b hairs b should not draw from one follicle. As were two /b hairs b to draw from one follicle, they would impair a man’s vision. /b Now, if b I do not confuse one follicle with another, would I confuse i Iyov /i with i oyev /i ? /b The Hebrew word for tempest, i se’ara /i , is phonetically identical to the Hebrew word for hair.,God further said to Job: b “Who has divided a channel [ i te’ala /i ] for the torrent /b of rain, or a path for the lightning of thunder”? (Job 38:25). b I have created many drops /b of water b in the clouds, and for each drop I created its own channel, so that two drops should not emerge from the same channel. As were two drops to emerge from the same channel they would destroy the earth and it would not yield produce. /b Now, if b I do not confuse one drop with another, would I confuse i Iyov /i with i oyev /i ? /b Incidentally, the Gemara asks: b From where may /b it b be inferred that this /b term b i te’ala /i /b means b a channel? Rabba bar Sheila said: As it is written /b with regard to Elijah the prophet: b “And he fashioned a channel [ i te’ala /i ] /b about the altar, b as /b great as would contain b two i se’a /i of seed” /b (I Kings 18:32).,The second half of the aforementioned verse in Job states: b “Or a path for the lightning of thunder,” /b which is interpreted as follows: God said: b I have created many thunderclaps in the clouds, and for each and every thunderclap I created its own path, so that two thunderclaps should not issue forth from the same path. As were two thunderclaps to issue from the same path, they would destroy the world. /b Now, b if I do not confuse one thunderclap with another, would I confuse i Iyov /i with i oyev /i ? /b ,It is further stated there: b “Do you know when the wild goats of the rock give birth? Can you mark when the hinds do calve?” /b (Job 39:1). b This goat is cruel to her young /b and shows them no pity; b when she squats /b |
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| 138. Origen, Exhortation To Martyrdom, 12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 308 |
139. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 145| 89a. והרי היא תחתיו ומשמשתו ונמצאו זוממין אין אומרים ישלמו כל כתובתה אלא טובת הנאת כתובתה איזהו טובת הנאת כתובתה אומדין כמה אדם רוצה ליתן בכתובה של זו שאם נתארמלה או נתגרשה ואם מתה יירשנה בעלה,ואי סלקא דעתך ליתא לתקנת אושא אמאי יירשנה בעלה תזבין כתובתה לגמרי,אמר אביי אם אמרו בנכסי מלוג יאמרו בנכסי צאן ברזל,אמר אביי טובת הנאה הואיל ואתא לידן נימא בה מילתא טובת הנאה לאשה הויא דאי ס"ד לבעל הויא לימרו לה עדים מאי אפסדינך אי הות מזבנת לה לטובת הנאה בעל הוה שקיל מינך אמר רב שלמן משום דאיכא רווח ביתא,אמר רבא הלכתא טובת הנאה לאשה ואין הבעל אוכל פירות מאי טעמא פירא תקינו ליה רבנן פירא דפירא לא תקינו ליה רבנן,כי אתא רב פפא ורב הונא בריה דרב יהושע מבי רב אמרי תנינא לתקנת אושא העבד והאשה פגיעתן רעה החובל בהן חייב והם שחבלו באחרים פטורין ואי ס"ד ליתא לתקנת אושא תזבין נכסי מלוג ותתן ליה,ולטעמיך נהי נמי דאיתיה לתקנת אושא ולא מצי מזבנה לגמרי תזבין לנכסי מלוג בטובת הנאה ותתן ליה אלא דלית לה ה"נ דלית לה,ותזבין כתובתה בטובת הנאה ותתן ליה הא מני רבי מאיר היא דאמר אסור לו לאדם שישהא את אשתו אפילו שעה אחת בלא כתובה,וטעמא מאי כדי שלא תהא קלה בעיניו להוציאה הכא לא מגרש לה דאי מגרש לה אתו הנך דזבני גבו לה לכתובתה מיניה,אלא טובת הנאה מילי נינהו ומילי לא משתעבדי,אלמה לא מילי דמזדבני בדינרי נינהו אלא משום דשמואל דאמר שמואל המוכר שטר חוב לחבירו וחזר ומחלו מחול ואפי' יורש מוחל,אמרי זבוני זבין ותתן ליה ואי מחלה ליה לגבי בעל תמחלה,אמרי כל לגבי בעל ודאי מחלה ליה ואפסדיניה לההוא זבינא בידים לא אפסדינהו,וכי תימא זבינא ניהליה לההוא דחבלה ביה בטובת הנאה | 89a. b and she is under him and serves him, /b i.e., she was in fact still married to him, b and /b then these witnesses b were found to be conspiring /b witnesses who were attempting to deny this woman the ability to ever collect payment of her marriage contract, then the court b does not say /b that the witnesses b shall pay the entire /b value of b her marriage contract. Rather, /b the court says that they shall pay the b ficial advantage of her marriage contract. /b The Gemara explains: b What is the ficial advantage of her marriage contract? /b The court b evaluates how much a person /b would b want to give /b to purchase the rights b of this /b woman’s b marriage contract, /b taking into account the i halakha /i b that if she becomes widowed or divorced /b the purchaser will receive its full value, b but if she dies /b during her husband’s lifetime, b her husband will inherit her /b property and the purchaser will receive nothing.,Rav Idi bar Avin continues: b And if /b it b enters your mind /b that b there is no ordice of Usha, why would her husband inherit /b from b her? /b Let the woman b sell her marriage contract entirely. /b , b Abaye said: /b This is not a proof for the existence of the ordice of Usha, because even b if /b there is no ordice, and the Sages b said /b that the woman retains the right to sell b with regard to /b the b usufruct property, /b would they also b say /b that the woman retains the right to sell b with regard to guaranteed property, /b which is listed among the possessions she brought into the marriage but is entirely under her husband’s authority? In any event, there is property that she does not have the right to sell and that the husband would inherit if she dies, regardless of whether or not there is an ordice of Usha, so the marriage contract could not be sold for its full value.,§ b Abaye said: /b With regard to b ficial advantage, since /b discussion of this matter b came to us, let us say something about it. /b The money received for selling the b ficial advantage is /b given only b to the wife. For if /b it b enters your mind /b to say that it b is /b given b to the husband, /b then b let /b the conspiring b witnesses, /b who have been rendered liable to pay a penalty to the wife, b say to her: What loss have we caused you /b by testifying that you had received payment of your marriage contract? Even b if you were to sell it for /b the b ficial advantage, /b your b husband would have taken /b it b from you. Rav Shalman said /b in response: She still would incur a loss, b because there is a gain /b to b the household. /b Even if the husband were to be the one to receive the payment from the sale, the ficial situation of the household would be improved, leading to a concrete benefit for the wife as well. This offsets the wife’s potential loss., b Rava said: /b The b i halakha /i /b is that the money received for selling the b ficial advantage /b of the marriage contract is given only b to the wife, and the husband does not /b even b garner the profits /b from that money or from property the wife would purchase with that money. b What is the reason? The Sages instituted /b that b the profits /b of her property are b for /b the husband, but b the Sages did not institute /b that b the profits of the profits /b are b for him. /b ,§ b When Rav Pappa and Rav Huna, son of Rav Yehoshua, came from the study hall of Rav they said: We learned /b a source b for /b the b ordice of Usha /b in the mishna (87a): With regard to b a slave or /b a married b woman, an encounter with them is disadvantageous, /b since b one who injures them /b is b liable. But /b if b they /b were the ones who b injured others they /b are b exempt, /b because they do not have money with which to pay. b And if /b it b enters your mind /b to say that b there is no ordice of Usha, /b there would be a method by which a married woman can obtain money with which to pay, as the court can have b her sell /b her b usufruct property and give /b the money received b to /b the one she injured. It can therefore be inferred from the mishna that a woman cannot sell her usufruct property, in accordance with the ordice of Usha.,The Gemara responds: b And according to your reasoning, though indeed there is an ordice of Usha, and she cannot fully sell /b her usufruct property, b she /b should nevertheless be able to b sell /b her b usufruct property for /b the b ficial advantage, /b i.e., the purchaser will pay her for the future rights to the property in the event that she gets divorced or is widowed, b and she will give /b that money b to /b the one she injured. b Rather, /b it must be that the mishna is discussing a case b where she does not have /b usufruct property of which she can sell the future rights. b So too, /b there is no source from the mishna for the ordice of Usha, as the mishna is discussing a case b where she does not have /b usufruct property to sell.,The Gemara questions the ruling of the mishna: Why does the mishna assert that a married woman will not have money with which to pay, b but she should sell /b the b ficial advantage /b of b her marriage contract and give /b the money received b to /b the one she injured? The Gemara answers: In accordance with b whose /b opinion b is this /b ruling of the mishna? b It is /b in accordance with the opinion of b Rabbi Meir, who says /b that it is b prohibited for a man to remain /b living together b with his wife /b for b even one hour without /b her having b a marriage contract. /b Therefore, the woman cannot sell the ficial advantage of her marriage contract.,The Gemara asks: b And what is the reason /b for the ruling of Rabbi Meir? It is b so that she will not be demeaned in his eyes such that /b he will easily b divorce her, /b as he would not suffer any adverse ficial consequences by divorcing her. The Gemara asks: If that is the reason, then b here, /b when she sold her marriage contract to others, the husband b will not /b easily b divorce her, as, if he would divorce her, those who purchased /b her marriage contract b will come /b and b collect /b payment of b her marriage contract from /b the husband. It makes no difference to the husband whether he will have to pay the marriage contract to her or to the purchasers. Therefore, the reason for the ruling of the mishna cannot be based upon the statement of Rabbi Meir., b Rather, /b the reason she is not required to sell the ficial advantage of her marriage contract to pay the one she injured is that the b ficial advantage /b of her marriage contract b is /b mere b words, /b i.e., not a specific possession, but a legal entity that simply creates the possibility to collect its value at a later date. b And /b mere b words are not mortgaged /b for the payment of debts, in this case her debt to the injured party.,The Gemara questions this assertion: b Why not? /b Why is ficial advantage not mortgaged? b They are words that are sold for dinars. /b Since the ficial advantage of her marriage contract has a market value, it is mortgaged to pay the debt to the injured party. b Rather, /b she is not required to sell the ficial advantage of her marriage contract b because /b of the statement b of Shmuel, as Shmuel says: /b With regard to b one who sells a promissory note to another, and /b the seller b went back and forgave /b the debtor his debt, b it is forgiven, /b and the promissory note is left valueless, since the debtor essentially had a non-transferable obligation to the creditor alone, b and even /b the seller’s b heir can forgive /b the debt. Since there is a concern that the woman will forgive the debt of her marriage contract after having sold it, causing a loss to the purchaser, she is not required to sell it.,The Sages b say: /b Let her b sell /b the ficial advantage of the marriage contract b and give /b the money b to /b the one she injured, b and if she /b happens to b forgive /b the debt of her marriage contract b to /b her b husband, she will forgive it. /b Just as it is generally permitted for one to sell a promissory note despite the fact that he could then forgive the debt, the same should hold true in this case as well.,The Sages b say: /b In b any /b matter that will engender a benefit b to /b her b husband, she /b will b certainly forgive /b the debt b to him /b so that he will not have to pay the marriage contract. b And /b with regard to b causing /b a definite b loss to that purchaser through /b direct b action /b by having the woman sell the ficial advantage of her marriage contract in a case where she will certainly forgive the debt, the Sages will b not /b be willing to b cause a /b definite b loss to /b the purchaser.,The Gemara offers another suggestion: b And if you would say /b that she should b sell /b her marriage contract b to that one whom she injured /b in order to receive the money b for the ficial advantage, /b |
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| 140. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 235, 240, 241 |
141. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akiva, rabbi, and r. yishmael/two-schools hypothesis •yishmael, rabbi, and r. akiva/two-schools hypothesis •rabbi akiva •akiva, rabbi Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 181; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 43; Hayes (2022), The Literature of the Sages: A Re-Visioning, 126; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 182, 186 | 29b. had the b leg of /b the letter b i heh /i in /b the term: b “The nation [ i ha’am /i ]” /b (Exodus 13:3), written in his phylacteries, b severed by a perforation. He came before /b his son-in-law b Rabbi Abba /b to clarify the i halakha /i . Rabbi Abba b said to him: If there remains in /b the leg that is attached to the roof of the letter b the equivalent of the measure of a small letter, /b i.e., the letter i yod /i , it is b fit. But if not, /b it is b unfit. /b ,The Gemara relates: b Rami bar Tamrei, who /b was b the father-in-law of Rami bar Dikkulei, /b had the b leg of /b the letter b i vav /i in /b the term: b “And /b the Lord b slew [ i vayaharog /i ] /b all the firstborn” (Exodus 13:15), written in his phylacteries, b severed by a perforation. He came before Rabbi Zeira /b to clarify the i halakha /i . Rabbi Zeira b said to him: Go bring a child who is neither wise nor stupid, /b but of average intelligence; b if he reads /b the term as b “And /b the Lord b slew [ i vayaharog /i ]” /b then it is b fit, /b as despite the perforation the letter is still seen as a i vav /i . But b if not, /b then it is as though the term b were: Will be slain [ i yehareg /i ], /b written without the letter i vav /i , b and /b it is b unfit. /b ,§ b Rav Yehuda says /b that b Rav says: When Moses ascended on High, he found the Holy One, Blessed be He, sitting and tying crowns on the letters /b of the Torah. Moses b said before /b God: b Master of the Universe, who is preventing You /b from giving the Torah without these additions? God b said to him: There is a man who is destined to be /b born b after several generations, and Akiva ben Yosef /b is b his name; he is destined to derive from each and every thorn /b of these crowns b mounds /b upon b mounds of i halakhot /i . /b It is for his sake that the crowns must be added to the letters of the Torah.,Moses b said before /b God: b Master of the Universe, show him to me. /b God b said to him: Return behind you. /b Moses b went and sat at the end of the eighth row /b in Rabbi Akiva’s study hall b and did not understand what they were saying. /b Moses’ b strength waned, /b as he thought his Torah knowledge was deficient. b When /b Rabbi Akiva b arrived at /b the discussion of b one matter, his students said to him: My teacher, from where do you /b derive this? Rabbi Akiva b said to them: /b It is b a i halakha /i /b transmitted b to Moses from Sinai. /b When Moses heard this, b his mind was put at ease, /b as this too was part of the Torah that he was to receive.,Moses b returned and came before the Holy One, Blessed be He, /b and b said before Him: Master of the Universe, You have a man /b as great b as this and /b yet b You /b still choose to b give the Torah through me. /b Why? God b said to him: Be silent; this intention arose before Me. /b Moses b said before /b God: b Master of the Universe, You have shown me /b Rabbi Akiva’s b Torah, /b now b show me his reward. /b God b said to him: Return /b to where you were. Moses b went back /b and b saw that they were weighing /b Rabbi Akiva’s b flesh in a butcher shop [ i bemakkulin /i ], /b as Rabbi Akiva was tortured to death by the Romans. Moses b said before Him: Master of the Universe, this is Torah and this is its reward? /b God b said to him: Be silent; this intention arose before Me. /b ,§ The Gemara continues its discussion of the crowns on letters of the Torah: b Rava says: Seven letters require three crowns [ i ziyyunin /i ], and they are /b the letters b i shin /i , i ayin /i , i tet /i , i nun /i , i zayin /i ; i gimmel /i /b and b i tzadi /i . 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 /b the letter b i ḥet /i and they would suspend the /b left b leg of /b the letter b i heh /i , /b i.e., they would ensure that it is not joined to the roof of the letter.,Rava explains: b They would put a hump-like stroke on the roof of /b the letter b i ḥet /i as if to /b thereby b say: /b The Holy One, Blessed be b He, lives [ i ḥai /i ] in the heights of the universe. And they would suspend the /b left b leg of /b the letter b i heh /i , as Rabbi Yehuda Nesia asked Rabbi Ami: What /b is the meaning of that b which is written: “Trust in the Lord forever, for in the Lord [ i beYah /i ] is God, an everlasting [ i olamim /i ] Rock” /b (Isaiah 26:4)? Rabbi Ami b said to him: Anyone who puts their trust in the Holy One, Blessed be He, /b will have Him as b his refuge in this world and in the World-to-Come. /b This is alluded to in the word “ i olamim /i ,” which can also mean: Worlds.,Rabbi Yehuda Nesia b said to /b Rabbi Ami: I was not asking about the literal meaning of the verse; b this is /b what poses b a difficulty for me: What is different /b about that b which is written: /b “For b in the Lord [ i beYah /i ],” and it is not written: /b For b the Lord [ i Yah /i ]? /b ,Rav Ashi responded: It is b as Rabbi Yehuda bar Rabbi Elai taught: /b The verse “For in the Lord [ i beYah /i ] is God, an everlasting Rock [ i Tzur olamim /i ]” is understood as follows: The term “ i Tzur olamim /i ” can also mean Creator of worlds. b These /b letters i yod /i and i heh /i that constitute the word i yah /i are referring to the b two worlds that the Holy One, Blessed be He, created; one with [ i be /i ] /b the letter b i heh /i and one with [ i be /i ] /b the letter b i yod /i . And I do not know whether the World-to-Come /b was created b with /b the letter b i yod /i and this world /b was created b with /b the letter b i heh /i , /b or b whether this world /b was created b with /b the letter b i yod /i and the World-to-Come /b was created b with /b the letter b i heh /i . /b , b When /b the verse b states: “These are the generations of the heaven and of the earth when they were created [ i behibare’am /i ]” /b (Genesis 2:4), b do not read /b it as b i behibare’am /i , /b meaning: When they were created; b rather, /b read it as b i beheh bera’am /i , /b meaning: He created them with the letter i heh /i . This verse demonstrates that the heaven and the earth, i.e., this world, were created with the letter i heh /i , and therefore the World-to-Come must have been created with the letter i yod /i ., b And for what /b reason b was this world created /b specifically b with /b the letter b i heh /i ? /b It is b because /b the letter i heh /i , b which /b is open on its bottom, has b a similar /b appearance b to a portico, /b which is open on one side. And it alludes to this world, b where anyone who wishes to leave may leave, /b i.e., every person has the ability to choose to do evil. b And what is the reason /b that the left b leg of /b the letter i heh /i b is suspended, /b i.e., is not joined to the roof of the letter? It is b because if one repents, he is brought /b back b in /b through the opening at the top.,The Gemara asks: b But /b why not b let him enter through that /b same way that he left? The Gemara answers: That would b not be effective, /b since one requires assistance from Heaven in order to repent, b in accordance with /b the statement b of Reish Lakish. As Reish Lakish says: What /b is the meaning of that b which is written: “If it concerns the scorners, He scorns them, but to the humble He gives grace” /b (Proverbs 3:34)? Concerning one who b comes /b in order b to become pure, he is assisted /b from Heaven, as it is written: “But to the humble He gives grace.” Concerning one who b comes to become impure, he is provided with an opening /b to do so. The Gemara asks: b And what is the reason /b that the letter i heh /i b has a crown /b on its roof? The Gemara answers: b The Holy One, Blessed be He, says: If /b a sinner b returns, /b repenting for his sin, b I tie /b a crown b for him /b from above.,The Gemara asks: b For what /b reason b was the World-to-Come created /b specifically b with /b the letter b i yod /i , /b the smallest letter in the Hebrew alphabet? The Gemara answers: It is b because the righteous of /b the world b are /b so b few. And for what /b reason is the left side of b the top of /b the letter i yod /i b bent /b downward? It is b because the righteous who are in /b the World-to-Come b hang their heads /b in shame, b since the actions of one are not similar to those of another. /b In the World-to-Come some of the righteous will be shown to be of greater stature than others.,§ b Rav Yosef says: Rav states these two matters with regard to scrolls, and /b in each case a statement b is taught /b in a i baraita /i that constitutes b a refutation of his /b ruling. b One /b is b that which Rav says: A Torah scroll that contains two errors on each and every column may be corrected, /b but if there are b three /b errors on each and every column then it b shall be interred. /b , b And /b a statement b is taught /b in a i baraita /i that constitutes b a refutation of his /b ruling: A Torah scroll that contains b three /b errors on every column b may be corrected, /b but if there are b four /b errors on every column then it b shall be interred. /b A i tanna /i b taught /b in a i baraita /i : b If /b the Torah scroll b contains one complete column /b with no errors, b it saves the entire /b Torah scroll, and it is permitted to correct the scroll rather than interring it. b Rabbi Yitzḥak bar Shmuel bar Marta says in the name of Rav: And this /b is the i halakha /i only b when the majority of the scroll is written properly /b and is not full of errors., b Abaye said to Rav Yosef: If that column contained three errors, what /b is the i halakha /i ? Rav Yosef b said to him: Since /b the column itself b may be corrected, /b it b enables the correction /b of the entire scroll. The Gemara adds: b And /b with regard to the i halakha /i that a Torah scroll may not be fixed if it is full of errors, b this statement /b applies when letters b are missing /b and must be added in the space between the lines. b But /b if there were b extraneous /b letters, b we have no /b problem b with it, /b since they can easily be erased. The Gemara asks: b What is the reason /b that a scroll with letters b missing /b may b not /b be corrected? b Rav Kahana said: Because it would look speckled /b if one adds all of the missing letters in the spaces between the lines.,The Gemara relates: b Agra, the father-in-law of Rabbi Abba, had /b many b extraneous /b letters b in his scroll. He came before Rabbi Abba /b to clarify the i halakha /i . Rabbi Abba b said to him: We said /b that one may not correct the scroll b only in /b a case where the letters are b missing. /b |
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142. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 128| 14a. כדאמרינן מעיקרא שאם עשו תשובה ב"ד של מעלה מוחלין להן מאי אמרת הא לא עבוד תשובה לא פסיקא מילתא לכרת,רבי יצחק אומר חייבי כריתות בכלל היו ולמה יצאת כרת באחותו לדונו בכרת ולא במלקות,ורבנן כרת באחותו למה לי לחלק וכדרבי יוחנן דאמר רבי יוחנן שאם עשאן כולם בהעלם אחד חייב על כל אחת ואחת,ורבי יצחק לחלק מנא ליה נפקא ליה (ויקרא יח, יט) מואל אשה בנדת טומאתה לחייב על כל אשה ואשה,ורבנן נמי תיפוק ליה מהא אין הכי נמי ואלא כרת דאחותו למה לי לחייבו על אחותו ועל אחות אביו ועל אחות אמו,פשיטא הרי גופין מוחלקין הרי שמות מוחלקין אלא לחייבו על אחותו שהיא אחות אביו שהיא אחות אמו והיכי משכחת לה ברשיעא בר רשיעא,ור' יצחק הא מנא ליה נפקא ליה מק"ו דתניא אמר ר"ע שאלתי את רבן גמליאל ורבי יהושע באיטליז של עימאום שהלכו ליקח בהמה למשתה בנו של ר"ג הבא על אחותו שהיא אחות אביו שהיא אחות אמו מהו [אינו] חייב על כולן אלא אחת או חייב על כל אחת ואחת,אמרו לו זו לא שמענו אבל שמענו הבא על חמש נשים נדות בהעלם אחד שחייב על כל אחת ואחת ונראין דברים מק"ו ומה נדה שהיא שם אחד חייב על כל אחת ואחת כאן ששלשה שמות לא כל שכן,ואידך ק"ו פריכא הוא מה לנדה שכן גופין מוחלקין,ולאידך נמי האי ודאי ק"ו פריכא הוא אלא נפקא ליה (ויקרא כ, יז) מאחותו דסיפא,ואידך אחותו דסיפא למה לי לחייבו על אחותו בת אביו ובת אמו לומר שאין עונשין מן הדין,ואידך איבעית אימא גמר עונש מאזהרה ואיבעית אימא נפקא ליה | 14a. b as we stated initially, that if they repented the heavenly court absolves them /b of the punishment of i karet /i , and therefore this is not a case of two punishments for one transgression, and there is no exemption from lashes. b What do you say /b in response, b that they did not /b yet b repent? /b Nevertheless, since b the matter is not clear-cut with regard to i karet /i , /b as perhaps they repented, they are therefore not exempt from lashes.,§ It is taught in the i baraita /i that b Rabbi Yitzḥak says: Those liable /b to receive b i karet /i /b in cases of incest b were included in /b the principle: “For anyone who performs any of these abominations, the souls who do so shall be excised from among their people” (Leviticus 18:29). b And why was /b the punishment of b i karet /i , /b when administered to one who engages in intercourse b with his sister, excluded /b from this verse and mentioned independently (Leviticus 20:17)? It is b to sentence him /b to be punished b with i karet /i and not to /b be punished b with lashes. /b ,The Gemara asks: b And /b according to b the Rabbis, /b i.e., Rabbi Yishmael and Rabbi Akiva, who maintain that those liable to receive i karet /i are flogged, b why do I /b need b i karet /i /b to be written in the case of one who engages in intercourse b with his sister; /b what does it teach? The Gemara answers: It teaches b to divide /b the various prohibitions of sexual intercourse with forbidden relatives, b and is in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says that if one performed all /b the transgressions described in the passage in the Torah enumerating forbidden relatives b during one lapse of awareness, /b he is b liable /b to bring a separate sin-offering b for each and every one, /b as one is liable to receive i karet /i for each and every one.,The Gemara asks: b And /b concerning b Rabbi Yitzḥak, /b who derives the i halakha /i that one who is liable to receive i karet /i is not flogged from the fact that i karet /i for one who engages in intercourse with his sister emerged from the generalization, b from where /b does b he /b derive the concept b to divide /b the various prohibitions? The Gemara answers: b He derives it from /b the verse written with regard to a menstruating woman: b “And to a woman in the separation of her impurity /b you shall not approach” (Leviticus 18:19). From the superfluous expression “and to a woman,” Rabbi Yitzḥak derives b that one is liable for /b intercourse with b each and every /b forbidden b woman. /b ,The Gemara asks: b And /b with regard to b the Rabbis as well, let them derive /b the division of the prohibitions b from this /b verse, rather than from the fact that i karet /i for one who engages in intercourse with his sister emerged from the generalization. The Gemara answers: b Yes, /b it b is indeed so, /b they derive division from the verse with regard to a menstruating woman; b but rather, /b the question again arises: b Why do I /b need b i karet /i /b to be written in the case of one who engages in intercourse b with his sister; /b what does it teach? The Gemara answers: It teaches b to render him liable /b to bring three separate sin-offerings for engaging in intercourse b with his sister, and with his father’s sister, and with his mother’s sister, /b during a single lapse of awareness.,The Gemara asks: Isn’t the fact that he is liable to bring three sin-offerings b obvious? /b The actions were performed with b separate bodies, /b i.e., three different women, and those actions violated the b names /b of three b separate /b prohibitions; no derivation is required. b Rather, /b it is b to render him liable /b to bring three separate sin-offerings for engaging in intercourse b with his sister who is /b also b his father’s sister /b and b who is /b also b his mother’s sister. /b The Gemara inquires: b And how can you find these /b circumstances? The Gemara answers: It is found b in /b the case of b a wicked person, son of a wicked person. /b How so? If a man engages in intercourse with his mother, and she bears him two daughters, and he then engages in intercourse with one of the daughters and fathers a son, that son could engage in intercourse with the other daughter, who is his half sister through his father, as well as being his father’s half sister and his mother’s half sister.,The Gemara asks: b And /b with regard to b Rabbi Yitzḥak, from where does he /b derive this? b He derives it by means of an i a fortiori /i /b inference, b as it is taught /b in a i baraita /i that b Rabbi Akiva says: I asked Rabban Gamliel and Rabbi Yehoshua /b a question b in the meat market [ i itliz /i ] of /b the town of b Emmaus, where they went to purchase an animal for the /b wedding b feast of Rabban Gamliel’s son. /b Rabbi Akiva asked: In the case of b one who engages in intercourse with his sister who is /b also b his father’s sister /b and b who is /b also b his mother’s sister, what is /b the i halakha /i with regard to bringing a sin-offering? Is b he liable /b to bring b only one /b sin-offering b for /b engaging in intercourse that violated b all of /b the prohibitions, b or /b is b he liable /b to bring a sin-offering b for each and every /b prohibition that he violated when he engaged in intercourse with that woman?,Rabban Gamliel and Rabbi Yehoshua b said to him: We did not hear /b the i halakha /i in b that /b case. b But we heard /b the i halakha /i in a similar case: b One who engages in intercourse with five menstruating women during one lapse of awareness /b is b liable /b to bring a sin-offering b for each and every one /b of the women with whom he engaged in intercourse, b and it appears /b with regard to the b matter /b of your inquiry that he is liable to bring a sin-offering for each and every prohibition, b by means of an i a fortiori /i /b inference. How so? b If /b in the case of b a menstruating woman, which /b involves violation of the b name of one /b prohibition, he is b liable for /b intercourse with b each and every one, here, where /b the woman is forbidden due to the b names /b of b three /b prohibitions, is it b not all the more so /b logical that he is liable to bring three sin-offerings?,The Gemara explains: b And /b according to b the other /b opinion of the Rabbis, who maintain that liability for intercourse with each and every one is derived from an explicit verse, b it is a refuted i a fortiori /i /b inference: b What /b is notable b about /b the case of b a menstruating woman? /b It is notable b in that /b the actions were performed with b separate bodies, /b i.e., different women, while in the case in question, the person engaged in intercourse with one woman.,The Gemara asks: b And /b according b to the other /b opinion of Rabbi Yitzḥak b too, this is certainly a refuted i a fortiori /i /b inference, from which no i halakha /i can be derived. b Rather, /b as for the i halakha /i that a person is liable to bring three sin-offerings for engaging in intercourse with his sister who is also his father’s sister and who is also his mother’s sister, Rabbi Yitzḥak b derives it from /b the phrase b “his sister” /b written b in the latter clause /b of that verse. The verse begins: “And a man who takes his sister, the daughter of his father or the daughter of his mother…and they shall be excised…the nakedness of his sister he has revealed, he shall bear his transgression” (Leviticus 20:17). From the repetition of the term sister, it is derived that he is liable to bring a sin-offering for each and every prohibition that he violated.,The Gemara asks: b And /b according to b the other /b opinion of the Rabbis, who derive this i halakha /i from the term “sister” at the beginning of the verse, b why do I /b need the phrase b “his sister” /b to be written b in the latter clause /b of that verse; what does it teach? The Gemara answers: It teaches b to render him liable for /b engaging in intercourse with b his sister /b who is also b the daughter of his father and the daughter of his mother, /b which comes b to say that one does not administer punishment based on /b an i a fortiori /i b inference. /b Although the Torah specified liability for one who engaged in intercourse with his paternal sister and for one who engaged in intercourse with his maternal sister, an independent derivation is necessary for liability for one who engaged in intercourse with a woman who is both his paternal and his maternal sister.,The Gemara asks: b And /b according to b the other /b opinion of Rabbi Yitzḥak, who derives another matter from the term “sister” in the latter verse, from where does he derive liability for one who engaged in intercourse with a woman who is both his paternal and his maternal sister? The Gemara answers: b If you wish, say he derives /b the b punishment from the prohibition; /b just as the prohibition includes intercourse with a woman who is both his paternal and his maternal sister, the same applies to the punishment. b And if you wish, say /b instead that b he derives it /b |
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| 143. Babylonian Talmud, Shevuot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 128 |
| 144. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 317 |
145. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 220, 221| 20a. והכי קאמר מחצלת הקנים גדולה עשאה לשכיבה מקבלת טומאה ואין מסככין בה טעמא דעשאה לשכיבה הא סתמא נעשה כמי שעשאה לסיכוך מסככין בה (קטנה עשאה לסיכוך מסככין בה טעמא דעשאה לסיכוך הא סתמא נעשה כמי שעשאה לשכיבה ואין מסככין בה) ואתא ר' אליעזר למימר אחת קטנה ואחת גדולה סתמא כשרה לסיכוך,אמר ליה אביי אי הכי ר' אליעזר אומר אחת קטנה ואחת גדולה אחת גדולה ואחת קטנה מיבעי ליה,ועוד כי פליגי בגדולה הוא דפליגי ורבי אליעזר לחומרא דתניא מחצלת הקנים בגדולה מסככין בה ר' אליעזר אומר אם אינה מקבלת טומאה מסככין בה,אלא אמר רב פפא בקטנה כולי עלמא לא פליגי דסתמא לשכיבה כי פליגי בגדולה ת"ק סבר סתם גדולה לסיכוך ורבי אליעזר סבר סתם גדולה נמי לשכיבה,ומאי עשאה לשכיבה דקאמר הכי קאמר סתם עשייתה נמי לשכיבה עד דעביד לסיכוך,ת"ר מחצלת של שיפה ושל גמי גדולה מסככין בה קטנה אין מסככין בה של קנים ושל חילת גדולה מסככין בה ארוגה אין מסככין בה,רבי ישמעאל בר' יוסי אומר משום אביו אחת זו ואחת זו מסככין בה וכן היה רבי דוסא אומר כדבריו,תנן התם כל החוצלות מטמאין טמא מת דברי ר' דוסא וחכמים אומרים מדרס,מדרס אין טמא מת לא והא אנן תנן כל המטמא מדרס מטמא טמא מת אימא אף מדרס,מאי חוצלות אמר רב אבדימי בר המדורי מרזובלי מאי מרזובלי אמר ר' אבא מזבלי ר' שמעון בן לקיש אומר מחצלות ממש,ואזדא ריש לקיש לטעמיה דאמר ריש לקיש הריני כפרת רבי חייא ובניו שבתחלה כשנשתכחה תורה מישראל עלה עזרא מבבל ויסדה חזרה ונשתכחה עלה הלל הבבלי ויסדה חזרה ונשתכחה עלו רבי חייא ובניו ויסדוה וכן אמר רבי חייא ובניו לא נחלקו רבי דוסא וחכמים על מחצלות של אושא | 20a. b And this is what /b the mishna b is saying: /b With regard to b a large mat of reeds, /b if b one produced it for /b the purpose of b lying /b upon it, b it is susceptible to ritual impurity, and one /b may b not roof /b a i sukka /i b with it. /b The b reason /b is that b one produced it /b specifically b for /b the purpose of b lying /b upon it; however, by inference, a mat that one produced b without designation becomes as /b a mat b produced for roofing, /b and one may b roof /b a i sukka /i b with it. /b With regard to b a small mat of reeds, /b if b one produced it for roofing, one /b may b roof /b a i sukka /i b with it. /b The b reason /b is that b one produced it /b specifically b for roofing; /b however, by inference, a mat that one produced b without designation becomes as /b a mat b produced for /b the purpose of b lying /b upon it, b and /b one may b not roof /b a i sukka /i b with it. And Rabbi Eliezer comes to say /b that b both a small /b mat b and a large /b one produced b without designation /b are b fit /b for roofing., b Abaye said to him: If so, /b if their dispute is only with regard to a small mat, then instead of saying: b Rabbi Eliezer says: Both a small /b mat b and a large /b mat, the mishna b needed /b to say: b Both a large /b mat b and a small /b mat. In a phrase with the format: Both this and that, one typically mentions the more obvious item first. Why then, does Rabbi Eliezer mention the small mat first, if it is with regard to the small mat that they disagree?, b And furthermore, /b there is proof that b when they disagree, /b it b is with regard to a large /b mat, b and Rabbi Eliezer’s /b opinion is b a stringency /b and not a leniency, b as it is taught /b in a i baraita /i : In the case of b a reed mat, with a large /b mat b one /b may b roof /b a i sukka /i . b Rabbi Eliezer says: If it is not susceptible to ritual impurity, one /b may b roof /b his i sukka /i b with it. /b Apparently, Rabbi Eliezer holds that without designation, one may not roof his i sukka /i with a large mat., b Rather, Rav Pappa said: /b Rava’s proposed resolution is rejected. Rather, b with regard to a small /b mat, b everyone agrees that /b if it was produced b without designation, /b presumably it is b for /b the purpose of b lying /b upon it. b When they disagree, is with regard to a large /b mat: b The first i tanna /i holds /b that b a large /b mat produced b without designation /b is presumably b for roofing, and Rabbi Eliezer holds /b that b a large /b mat produced b without designation /b is b also /b presumably b for /b the purpose of b lying /b upon it., b What, /b then, is the meaning of: If b one produced it for /b the purpose of b lying /b upon it, b that /b Rabbi Eliezer b states? This is what /b he b is saying: Making mats without designation is also for /b the purpose of b lying /b upon it, b until one makes /b it specifically b for roofing. /b ,§ b The Sages taught /b in the i Tosefta /i : In the case of b a mat [ i maḥatzelet /i ] /b woven b of papyrus or bulrushes, /b if it is b a large /b mat, b one /b may b roof /b a i sukka /i b with it, /b as it is not typically produced for the purpose of lying upon it. If it is b a small /b mat, b one /b may b not roof /b a i sukka /i b with it, /b as it is typically produced for the purpose of lying upon it. However, with regard to a mat produced b of /b ordinary b reeds or reeds /b specifically used b for plaiting, /b if the mat is plaited with b a large, /b coarse weave, b one /b may b roof /b a i sukka /i b with it, /b as it was certainly not produced for the purpose of lying upon it. If it is b woven /b with a small, fine weave, b one /b may b not roof /b the i sukka /i b with it, /b as typically mats of this sort are woven only for the purpose of lying upon them., b Rabbi Yishmael, son of Rabbi Yosei, said in the name of his father: Both with this /b plaited mat b and with that /b woven mat, b one /b may b roof /b a i sukka /i , as without specific designation otherwise they are not produced for the purpose of lying upon them, and therefore they are ritually pure. b And likewise, Rabbi Dosa would say in accordance with his statement. /b , b We learned /b in a mishna b there: All /b types of b i ḥotzalot /i can become ritually impure /b with b impurity /b imparted by b a corpse. /b Since their legal status is that of a vessel, they become a primary source of ritual impurity. This is b the statement of Rabbi Dosa. And the Rabbis say: /b They become impure with the impurity imparted by b treading. /b If a i zav /i lies or sits on one of the i ḥotzalot /i , they become a primary source of ritual impurity, like a chair or bed of a i zav /i .,The Gemara asks: Impurity imparted by b treading, yes; impurity /b imparted by b a corpse, no? But didn’t we learn /b in a mishna: b Any item that becomes ritually impure /b with impurity imparted b by treading /b also b becomes ritually impure /b with other types of impurity, including impurity b imparted by a corpse, /b although the reverse is not necessarily so. The opinion of the Rabbis is difficult. The Gemara explains: Emend the mishna and b say: /b They become ritually impure b even /b with the impurity imparted by b treading. /b These mats are not merely nondescript vessels, which become primary sources of ritual impurity through exposure to a corpse, they are vessels designated for sitting and lying upon them, and therefore they also become primary sources of ritual impurity if a i zav /i sits or lies upon them.,The Gemara asks about the term used in the mishna: b What /b is the meaning of b i ḥotzalot /i ? Rav Avdimi bar Hamduri said: /b They are b i marzovelei /i . /b The Gemara is unfamiliar with the term and asks: b What /b is the meaning of b i marzovelei /i ? Rabbi Abba said: /b They are called b i mezablei /i /b in Babylonia. They are leather sacks used by shepherds to feed their animals. Shepherds place them under their heads when lying down. b Rabbi Shimon ben Lakish says: /b i Ḥotzalot /i are a different term for b actual mats. /b ,The Gemara notes: b And Reish Lakish follows his /b line of b reasoning /b stated elsewhere, b as Reish Lakish said: I am the atonement for Rabbi Ḥiyya and his sons, as initially, when /b some of the b Torah /b laws were b forgotten from /b the b Jewish people /b in Eretz Yisrael, b Ezra ascended from Babylonia and reestablished /b the forgotten laws. Parts of the Torah were b again forgotten /b in Eretz Yisrael, and b Hillel the Babylonian ascended and reestablished /b the forgotten sections. When parts of the Torah were b again forgotten /b in Eretz Yisrael, b Rabbi Ḥiyya and his sons ascended and reestablished /b the forgotten sections. This expression of deference toward Rabbi Ḥiyya introduces the i halakha /i that Reish Lakish is citing in his name. b And so said Rabbi Ḥiyya and his sons: Rabbi Dosa and the Rabbis did not disagree concerning the /b soft b mats of Usha, /b |
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146. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 263| 10b. ובימים טובים הכתובין במגילת תענית,תנו רבנן אל יאמר אדם תלמיד אני איני ראוי להיות יחיד אלא כל תלמידי חכמים יחידים אי זהו יחיד ואיזהו תלמיד יחיד כל שראוי למנותו פרנס על הצבור תלמיד כל ששואלין אותו דבר הלכה בלמודו ואומר ואפילו במסכת דכלה,תנו רבנן לא כל הרוצה לעשות עצמו יחיד עושה תלמיד עושה דברי ר' מאיר רבי יוסי אומר עושה וזכור לטוב לפי שאין שבח הוא לו אלא צער הוא לו,תניא אידך לא כל הרוצה לעשות עצמו יחיד עושה תלמיד עושה דברי רבי שמעון בן אלעזר רבן שמעון בן גמליאל אומר במה דברים אמורים בדבר של שבח אבל בדבר של צער עושה וזכור לטוב שאין שבח הוא לו אלא צער הוא לו,ת"ר מי שהיה מתענה על הצרה ועברה על החולה ונתרפא הרי זה מתענה ומשלים ההולך ממקום שאין מתענין למקום שמתענין הרי זה מתענה עמהן ממקום שמתענין למקום שאין מתענין הרי זה מתענה ומשלים,שכח ואכל ושתה אל יתראה בפני הצבור ואל ינהיג עידונין בעצמו שנאמר (בראשית מב, א) ויאמר יעקב לבניו למה תתראו אמר להם יעקב לבניו אל תראו עצמכם כשאתם שבעין לא בפני עשו ולא בפני ישמעאל כדי שלא יתקנאו בכם,(בראשית מה, כד) אל תרגזו בדרך אמר רבי אלעזר אמר להם יוסף לאחיו אל תתעסקו בדבר הלכה שמא תרגזו עליכם הדרך,איני והאמר ר' אלעאי בר ברכיה שני תלמידי חכמים שמהלכים בדרך ואין ביניהן דברי תורה ראויין לישרף שנאמר (מלכים ב ב, יא) ויהי המה הולכים (הולך) ודבר והנה רכב אש וסוסי אש ויפרידו בין שניהם טעמא דאיכא דיבור הא ליכא דיבור ראויין לישרף,לא קשיא הא למיגרס הא לעיוני,במתניתא תנא אל תפסיעו פסיעה גסה והכניסו חמה לעיר אל תפסיעו פסיעה גסה דאמר מר פסיעה גסה נוטלת אחד מחמש מאות ממאור עיניו של אדם,והכניסו חמה לעיר כדרב יהודה אמר רב דאמר רב יהודה אמר רב לעולם יצא אדם בכי טוב ויכנס בכי טוב שנאמר (בראשית מד, ג) הבקר אור והאנשים שלחו,אמר רב יהודה אמר רבי חייא המהלך בדרך אל יאכל יותר משני רעבון מאי טעמא הכא תרגימו משום מעיינא במערבא אמרי משום מזוני מאי בינייהו איכא בינייהו | 10b. b and for /b commemorative b holidays that are written in i Megillat Ta’anit /i , /b which contains a list of dates on which the Sages prohibited fasting., b The Sages taught /b in a i baraita /i : b A person should not say: I am /b only b a student, /b and consequently b I am unworthy to be /b considered b an individual /b who fasts, as stated in the mishna. b Rather, /b with regard to the fasts of individuals, b all Torah scholars are individuals. /b The i baraita /i elaborates: b Who is an individual and who is a student? An individual /b is b anyone who is /b learned in Torah b and worthy to be appointed leader /b and teacher b over the community. A student /b is b any /b Torah scholar b who is asked a matter of i halakha /i in his studies and he says /b the correct answer, b and /b this is the case b even /b if he is familiar only b with /b the b tractate of /b the b i kalla /i /b month, i.e., the tractate the community studied that year., b The Sages taught /b in another i baraita /i : b Not everyone who wishes to make himself an individual /b and conduct himself accordingly b may do /b so, and nor may everyone who wants to act like b a student do /b so. This is b the statement of Rabbi Meir. Rabbi Yosei says: /b One b may do /b so, b and /b he is even b remembered for good, as /b the conduct of a Torah student b is not /b a source of b praise for him, but it is /b a source of b pain for him. /b It is proper for one to take these obligations upon himself and he is not considered to be acting inappropriately.,It b is taught /b in b another /b i baraita /i : b Not everyone who wishes to make himself an individual may do /b so, and nor may everyone who wishes to act like b a student do /b so. This is b the statement of Rabbi Shimon ben Elazar. Rabban Shimon ben Gamliel says: In what /b case b is this statement said? /b It is said b with regard to a matter of praise, /b e.g., adorning oneself with the garments of a Torah scholar. b However, with regard to a matter of pain, /b when Torah scholars act strictly, one b may do /b so, b and /b one who acts strictly is b remembered for good, as /b it b is not /b a source of b praise for him, but it is /b a source of b pain for him. /b , b The Sages taught /b in a i baraita /i : With regard to b one who was fasting for /b a certain b trouble and /b the trouble b passed, /b or if one was fasting b for /b the recovery of b a sick person and /b that person b was healed, /b one may not cease his fast merely because its cause has been removed; rather, b he completes /b his b fast. /b The i baraita /i continues: With regard to b one who goes from a place where they are not fasting to a place where they are fasting, he fasts with them. /b Conversely, with regard to one who goes b from a place where they are fasting to a place where they are not fasting, he completes his fast /b as a resident of his hometown.,With regard to one who b forgot /b the fast b and ate and drank, he should not show himself before the community /b while satiated, b and he should not indulge in luxuries. /b One should not think that because one has already eaten, his fast is completely nullified, and one may conduct himself as if it were not a fast day at all. Rather, one should minimize one’s eating, b as it is stated: “And Jacob said to his sons: Why do you show yourselves?” /b (Genesis 42:1). b Jacob said to his sons: Do not show yourselves when you are satiated, not before /b the members of the house of b Esau, nor before /b those of b Ishmael, so that they not be jealous of you, /b as they suffer from hunger. This teaches that one should not show he is full when others are hungry.,§ The Gemara presents another piece of advice related to the story of Joseph and his brothers. Joseph said to them: b “See that you not fall out by the way” /b (Genesis 45:24). b Rabbi Elazar said /b that b Joseph said to his brothers: Do not become occupied in a matter of i halakha /i , lest you fall out on the way. /b If you discuss a i halakha /i while traveling you might get into an argument, and it is important for travelers to remain on good terms.,The Gemara asks: b Is that so? But didn’t Rabbi Elai bar Berekhya say: /b With regard to b two Torah scholars who are walking along the road and there are no Torah matters /b discussed b between them, they are worthy of being burned, as it is stated: “And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both asunder” /b (II Kings 2:11). The b reason that /b the chariot of fire did not harm Elisha is because there b was /b a Torah b matter /b between them, from which it may be inferred that had they b not /b been discussing a Torah b matter, they /b would have been b worthy of being burned. /b ,The Gemara answers: This is b not difficult. This /b opinion of Rabbi Elai bar Berekhya is referring to b studying /b by rote, by reviewing material one has already learned, which is permitted and even appropriate while traveling, whereas b that /b opinion of Rabbi Elazar is referring to b examining /b a i halakha /i in depth, in which case it is likely that the scholars will come into conflict.,It b is taught in a i baraita /i /b that Joseph said to his brothers: b Do not take long strides and bring the sun into the city, /b i.e., you should enter the city to spend the night there before the sun has set. The Gemara elaborates: b Do not take long strides, as the Master said: A long stride takes away one five-hundredth of a person’s eyesight, /b and this loss is not worth the time saved.,The Gemara further explains: b And bring the sun into the city, /b this is b in accordance with /b a statement that b Rav Yehuda said /b that b Rav said. As Rav Yehuda said /b that b Rav said: A person /b should b always leave /b the place where he has spent the night b with “it is good” /b (Genesis 1:4), i.e., after sunrise, as the Torah uses the expression “it is good” with regard to the creation of light. This goodness is manifest in the sense of security one feels when it is light. b And /b likewise, when one comes into an unfamiliar city b he /b should b enter with “it is good,” /b before sunset, b as it is stated: “As soon as the morning was light, the men were sent away” /b (Genesis 44:3).,Similarly, b Rav Yehuda said /b that b Rabbi Ḥiyya said: One who is walking along the road /b should b not eat more /b each day b than /b he would normally eat each day b in a year of famine. /b The Gemara asks: b What is the reason /b for this? b Here /b in Babylonia b they interpreted /b that the reason is b due to /b one’s b bowels. /b Since the exertion of traveling can damage full bowels, it is preferable to eat less than the normal amount. b In the West, /b Eretz Yisrael, they b say /b that the reason is b due to food, /b i.e., if one eats too much, his food may not last the entire journey, and therefore he should ration his meals. The Gemara asks: b What is /b the practical difference b between /b these two opinions? The Gemara answers: The practical difference b between them /b |
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147. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 241| 46a. עובד כוכבים גופא לא קני ליה מאי דקני ליה הוא דמקני ליה לישראל וכיון דקדם וטבל לשם בן חורין אפקעיה לשעבודיה,כדרבא דאמר רבא הקדש חמץ ושחרור מפקיעין מידי שעבוד,מתיב רב חסדא מעשה בבלוריא הגיורת שקדמו עבדיה וטבלו לפניה ובא מעשה לפני חכמים ואמרו קנו עצמן בני חורין לפניה אין לאחריה לא,אמר רבא לפניה בין בסתם בין במפורש לאחריה במפורש אין בסתם לא,אמר רב אויא לא שנו אלא בלוקח מן העובד כוכבים אבל עובד כוכבים גופיה קני,דכתיב (ויקרא כה, מה) וגם מבני התושבים הגרים עמכם מהם תקנו אתם קונים מהם ולא הם קונים מכם ולא הם קונים זה מזה,ולא הם קונים מכם למאי אילימא למעשה ידיו אטו עובד כוכבים לא קני ליה לישראל למעשה ידיו והכתיב (ויקרא כה, מז) או לעקר משפחת גר ואמר מר משפחת גר זה העובד כוכבים אלא לאו לגופיה וקאמר רחמנא אתם קונין מהם אפילו גופיה,פריך רב אחא אימא בכספא ובטבילה קשיא,אמר שמואל וצריך לתקפו במים,כי האי דמנימין עבדיה דרב אשי בעא לאטבולי מסריה ניהלייהו לרבינא ולרב אחא ברי' דרבא אמר להו חזו דמינייכו קבעית ליה רמו ליה ארויסא בצואריה ארפו ליה וצמצמו ליה,ארפו ליה כי היכי דלא להוי חציצה צמצמו ליה כי היכי דלא לקדים ולימא להו לשם בן חורין אני טובל בהדי דדלי רישיה ממיא אנחו ליה זולטא דטינא ארישיה ואמרו ליה זיל אמטי לבי מרך,א"ל רב פפא לרבא חזי מר הני דבי פפא בר אבא דיהבי זוזי לאינשי לכרגייהו ומשעבדי בהו כי נפקי צריכי גיטא דחירותא או לא,א"ל איכו שכיבי לא אמרי לכו הא מילתא הכי א"ר ששת מוהרקייהו דהני בטפסא דמלכא מנח ומלכא אמר מאן דלא יהיב כרגא משתעבד למאן דיהיב כרגא,ר' חייא בר אבא איקלע לגבלא חזא בנות ישראל דמעברן מגרים שמלו ולא טבלו וחזא חמרא דישראל דמזגי עובדי כוכבים ושתו ישראל וחזא תורמוסין דשלקי עובדי כוכבים ואכלי ישראל ולא אמר להו ולא מידי,אתא לקמיה דר' יוחנן א"ל צא והכרז על בניהם שהם ממזרים ועל יינם משום יין נסך ועל תורמוסן משום בישולי עובדי כוכבים לפי שאינן בני תורה,על בניהן שהם ממזרים ר' יוחנן לטעמיה דאמר ר' חייא בר אבא אמר ר' יוחנן לעולם אין גר עד שימול ויטבול וכיון דלא טביל עובד כוכבים הוא ואמר רבה בר בר חנה א"ר יוחנן עובד כוכבים ועבד הבא על בת ישראל הולד ממזר,ועל יינם משום יין נסך משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,ועל תורמוסן משום בשולי עובדי כוכבים לפי שאינן בני תורה הא בני תורה שרי והאמר רב שמואל בר רב יצחק משמי' דרב כל הנאכל כמות שהוא חי אין בו משום בשולי עובדי כוכבים והא תורמוס אינו נאכל כמות שהוא חי ויש בו משום בשולי עובדי כוכבים,ר' יוחנן כאידך לישנא סבירא ליה דאמר רב שמואל בר רב יצחק משמי' דרב כל שאין עולה על שולחן מלכים לאכול בו את הפת אין בו משום בשולי עובדי כוכבים וטעמא דאינן בני תורה הא בני תורה שרי,ת"ר גר שמל ולא טבל ר"א אומר הרי זה גר שכן מצינו באבותינו שמלו ולא טבלו טבל ולא מל ר' יהושע אומר הרי זה גר שכן מצינו באמהות שטבלו ולא מלו וחכמים אומרים טבל ולא מל מל ולא טבל אין גר עד שימול ויטבול,ורבי יהושע נמי נילף מאבות ור"א נמי נילף מאמהות וכי תימא אין דנין אפשר משאי אפשר,והתניא ר"א אומר מנין לפסח דורות שאין בא אלא מן החולין נאמר פסח במצרים ונאמר פסח בדורות מה פסח האמור במצרים אין בא אלא מן החולין אף פסח האמור לדורות אין בא אלא מן החולין,א"ל ר' עקיבא וכי דנין אפשר משאי אפשר א"ל אע"פ שאי אפשר ראיה גדולה היא ונלמד הימנה,אלא | 46a. His previous b gentile /b owner b did not have ownership of the /b slave’s b body, /b since a gentile is unable to have ownership of another’s body; rather, he had rights to only the slave’s labor. And only b that which he owned in him was he /b able to b sell to /b the b Jew. /b Therefore, before immersion, the Jew had rights to only the slave’s labor, but not ownership of his body, b and /b therefore, b once /b the slave b preempted /b his owner b and immersed for the sake of /b conversion to make him b a freeman, he abrogates /b his master’s b lien /b upon him.,The Gemara notes: This explanation is b in accordance with /b the opinion b of Rava, as Rava said: Consecration /b of an item to the Temple, the prohibition of b leavened bread /b taking effect upon a leavened food, b and /b the b emancipation /b of a slave b abrogate /b any b lien /b that exists upon them., b Rav Ḥisda raised an objection /b from a i baraita /i : There was b an incident involving Beloreya the female convert in which her slaves preempted /b her b and immersed before her /b own immersion for her own conversion. b And /b the details of the b incident came before the Sages, and they said: /b The slaves b acquired themselves /b and became b freemen. /b Rav Ḥisda explains how the i baraita /i poses a challenge: The i baraita /i implies that only because the slaves immersed b before her, /b while she was still a gentile, that b yes, /b they became freemen; however, had they immersed b after her, /b i.e., after she had already converted, then b no, /b they would not have become freemen. The reason for this is presumably that upon her conversion she attains the rights to her slaves’ bodies, and therefore their immersion for the sake of becoming freemen would be ineffective. However, this contradicts the Gemara’s explanation above that when a Jew gains ownership of a slave from a gentile, he has a right to only the slave’s labor.,To resolve the challenge b Rava said: /b When the i baraita /i says that because they immersed b before her /b they acquired themselves, that is b whether /b they immersed b without a specified /b intention b or whether /b they immersed b with explicit /b intention to convert and become freemen. However, had they immersed b after her, /b if they did so b with explicit /b intention to convert, then b yes, /b the immersion would achieve that end, but if they did so b without a specified /b intention, then b no, /b their immersion would, by default, be considered for the sake of slavery and they would not become free., b Rav Avya said: They taught /b that one acquires only the rights to the slave’s labor b only with regard to /b a Jew b who purchased /b a slave b from a gentile /b slave owner, b but /b if b a gentile /b sold b his /b own b body /b as a slave directly to a Jew, then the Jew b acquires /b his body., b As it is written: “Moreover, of the children of the strangers that sojourn among you, of them you may acquire” /b (Leviticus 25:45). The verse states only that b you, /b i.e., Jews, b can acquire /b a slave b from them, /b i.e., a gentile slave, b but they cannot acquire /b a slave b from you, /b i.e., a Jewish slave, b and they cannot acquire /b a slave b from one another. /b ,When it is derived that: b But they cannot acquire /b slaves b from you, to what /b type of acquisition is it referring? b If we say /b it is b for his labor, is that to say /b that b a gentile cannot acquire a Jew for his labor? Isn’t it written: /b “And if a stranger who is a settler with you becomes rich, and your brother becomes poor beside him, and he sells himself to the stranger who is a settler with you, b or to the offshoot of a stranger’s family” /b (Leviticus 25:47), b and the Master said /b in explanation of the phrase b “a stranger’s family” /b that b this /b is referring to b a gentile. /b If so, the verse explicitly states that a Jew can sell himself as a slave to a gentile. b Rather, is it not /b that the reference is b to /b selling b his body, and the Merciful One states /b that b you, /b i.e., Jews, b can acquire /b a slave b from them, /b which means b even his body. /b Accordingly the verse indicates that a Jew can acquire a gentile slave’s body, but a gentile is unable to acquire ownership of another’s body, even that of another gentile., b Rav Aḥa refutes /b Rav Avya’s explanation: b Say /b that the verse is referring to acquiring a gentile slave by both purchasing him b with money and /b then b by immersing /b him for the purpose of slavery, and only in that case does it teach that a Jew acquires the gentile slave’s body. However, until he has been immersed the acquisition is not fully complete, and therefore if the slave immerses himself with the intention to become free, then his immersion would achieve that end. The Gemara concedes: This is b difficult. /b , b Shmuel said: And /b if one wishes to ensure that one’s slave does not declare the immersion to be for the sake of conversion, then b one needs to hold him tightly in the water /b in a way that demonstrates the owner’s domice over the slave at that time, thereby defining the immersion as one for the sake of slavery.,That is b as /b demonstrated b in this /b incident b involving Minyamin, Rav Ashi’s slave: /b When b he wished to immerse /b him, b he passed him to Ravina and Rav Aḥa, son of Rava, /b to perform the immersion on his behalf, and b he said to them: Be aware that I will claim /b compensation b for him from you /b if you do not prevent my slave from immersing for the sake of conversion. b They placed a bridle [ i arvisa /i ] upon his neck, /b and at the moment of immersion b they loosened it and /b then immediately b tightened it /b again while he was still immersed.,The Gemara explains their actions: b They /b initially b loosened it in order that there should not be any interposition /b between the slave and the water during the immersion, which would invalidate it. b They /b immediately b tightened it /b again b in order that /b the slave b should not preempt /b them b and say to them: I am immersing for the sake of /b becoming b a freeman. When he lifted his head from the water they placed a bucket of clay upon his head and said to him: Go /b and b bring /b this b to the house of your master. /b They did this in order to demonstrate that the immersion had been successful and that he was still a slave., b Rav Pappa said to Rava: /b Has b the Master seen those of the house of Pappa bar Abba who give money /b to the tax-collectors b on behalf of /b poor b people to /b pay b for their poll tax [ i karga /i ], and /b as a result b they would enslave them. /b Anyone who did not pay the tax would be taken as a slave for the king. By paying for such people’s taxes, the members of the house of Pappa bar Abba essentially purchased those people, who had become the king’s slaves, for themselves. Rav Pappa asked: b When /b those slaves b go free, do they require a bill of emancipation, /b because the members of the house of Pappa bar Abba actually attained ownership of the slaves’ bodies, b or not, /b as they were owned only for the sake of their labor?, b He said to him: Were I dead I could not say this matter to you, /b so it is good that you have asked me while I am still alive, as I know that b this /b is what b Rav Sheshet said /b with regard to the matter: b The writ of slavery [ i moharkayehu /i ] of these /b residents of the kingdom b rests in the treasury [ i tafsa /i ] of the king, /b and in fact all the residents of the kingdom are considered to be full slaves of the king, i.e., he owns their bodies, irrespective of whether they pay their taxes. b And /b so when b the king says: One who does not give the poll tax is to be enslaved to the one who /b does b give the poll tax /b on his behalf, the king’s decree is fully effective in making those residents full slaves of those who paid for them. As such, they will require a bill of emancipation when they are freed.,§ The Gemara relates: b Rabbi Ḥiyya bar Abba /b once b happened /b to come b to Gavla. He saw Jewish women /b there b who had become pregt from converts who were circumcised but had /b still b not immersed /b to complete their conversion process; b and he saw wine of Jews that gentiles were pouring, and Jews were drinking /b it; b and he saw lupines [ i turmusin /i ] that gentiles were cooking, and Jews were eating /b them; b but he did not say anything to them. /b ,Later, b he came before Rabbi Yoḥa /b and told him what he had witnessed. b Rabbi Yoḥa said to him: Go and make /b a public b declaration concerning their children that they are i mamzerim /i , and concerning their wine /b that it is forbidden b because /b it is like b wine poured as an /b idolatrous b libation, and concerning their lupines /b that they are forbidden b because /b they are b food cooked by gentiles. /b One should be stringent and make such a declaration b because they are not /b well-versed b in Torah, /b and if they are left to be lax in this regard they will eventually transgress Torah prohibitions.,The Gemara explains: With regard to the declaration b concerning their children that they are i mamzerim /i , Rabbi Yoḥa /b conforms b to his /b standard line of b reasoning /b in two i halakhot /i : The first is b as Rabbi Ḥiyya bar Abba said /b that b Rabbi Yoḥa said: /b One b is never /b considered to be b a convert until he has been circumcised and has immersed. And since /b the convert in the case in Gavla b had not immersed, he is /b still considered b a gentile. And /b the second i halakha /i is as b Rabba bar bar Ḥana said /b that b Rabbi Yoḥa said: /b With regard to b a gentile or a slave who engaged in intercourse with a Jewish woman, the offspring /b of that union b is a i mamzer /i . /b , b And /b the reason to declare b concerning their wine /b that it is forbidden b because /b it is like b wine poured as an /b idolatrous b libation /b is that although their wine was not actually poured as an idolatrous libation, it was prohibited by rabbinic decree b due to /b the maxim that: b Go, go, we say to a nazirite, go around and go around, /b but b do not come near to the vineyard. /b Although a nazirite is prohibited only from eating produce of the vine, he is warned not even to come into close proximity of a vineyard as a protective measure to ensure that he will not transgress this prohibition. So too, in many cases, the Sages decreed certain items and actions to be prohibited because they understood that if people would partake of them, they would eventually transgress Torah prohibitions., b And /b the final declaration b concerning their lupines /b that they are forbidden b because /b they are b food cooked by gentiles /b is issued b because they are not /b well versed b in Torah. /b The Gemara expresses astonishment: Does this imply that b were they students of the Torah /b their lupines would b be permitted? Didn’t Rav Shmuel bar Rav Yitzḥak say in the name of Rav: Any /b food item b that is eaten as it is, raw, is not /b subject b to /b the prohibition of b food cooked by gentiles, /b even when cooked by them? b But a lupine is not eaten as it is, raw, and /b therefore b it is subject to /b the prohibition of b food cooked by gentiles. /b ,The Gemara explains that b Rabbi Yoḥa holds /b in this matter b in accordance with /b the opinion of b the other version /b of what b Rav Shmuel bar Rav Yitzḥak said in the name of Rav: Any /b food item that lacks sufficient importance such that it b does not appear on the table of kings /b in order b to eat bread with it is not /b subject b to /b the prohibition of b food cooked by gentiles. /b Lupines lack importance and are therefore permitted even if cooked by gentiles. b And /b consequently, b the /b only b reason /b to make a declaration prohibiting the residents of Gavla from eating them is b because they are not /b well versed b in Torah, /b and if they are left to be lax in this regard they will eventually become lax in actual Torah prohibitions; by inference, to those well versed b in Torah, it is permitted. /b br § During their sojourn in Egypt, the children of Israel had the halakhic status of gentiles. At the revelation at Sinai they entered into a national covet with God in which they attained their status of the Jewish people. This transformation was essentially the mass conversion of the people, and so their preparation for the revelation provides a paradigm of the process required for conversion for all generations. The i tanna’im /i disagree as to which aspects of that original conversion are to be derived for all generations., b The Sages taught /b in a i baraita /i : With regard to b a convert who was circumcised but did not immerse, Rabbi Eliezer says /b that b this is a convert, as so we found with our forefathers /b following the exodus from Egypt b that they were circumcised but were not immersed. /b With regard to one who b immersed but was not circumcised, Rabbi Yehoshua says /b that b this is a convert, as so we found with our foremothers that they immersed but were not circumcised. And the Rabbis say: /b Whether b he immersed but was not circumcised /b or whether b he was circumcised but did not immerse, he is not a convert until he is circumcised and he immerses. /b ,The Gemara questions the opinions in the i baraita /i : b But let Rabbi Yehoshua also derive /b what is required for conversion b from /b our b forefathers; /b why didn’t he do so? b And let Rabbi Eliezer also derive /b the i halakha /i b from /b our b foremothers; /b why didn’t he do so? b And if you would say /b that Rabbi Eliezer did not derive the i halakha /i from our foremothers because he holds b one cannot derive /b the b possible from /b the b impossible, /b i.e., one cannot derive that men do not require circumcision from the i halakha /i that women do not require it, because for women it is a physical impossibility, that claim may be refuted.,It would appear that Rabbi Eliezer does not accept that principle, as b isn’t it taught /b in a i baraita /i that b Rabbi Eliezer says: From where /b is it derived with regard b to /b the b Paschal lamb /b brought throughout the b generations that it may be brought only from non-sacred /b animals? b A Paschal lamb is stated /b in the Torah b in /b reference to the lamb that the Jewish people brought prior to the exodus from b Egypt, and a Paschal lamb is stated in /b reference to the yearly obligation throughout the b generations. /b The association between them teaches that b just as the Paschal lamb stated in /b reference to b Egypt was only brought from non-sacred /b animals, since prior to the giving of the Torah there was no possibility to consecrate property, b so too, /b with regard to b the Paschal lamb stated /b in reference b to /b the obligation throughout the b generations, it may be brought only from non-sacred /b animals., b Rabbi Akiva said to him: But can one derive /b the b possible, /b i.e., the i halakha /i for the Paschal lamb throughout the generations, where a possibility exists to bring it from consecrated animals, b from /b the b impossible, /b i.e., from the Paschal lamb in Egypt, where it was not a possibility? Rabbi Eliezer b said to him: Although it was impossible /b to bring the Paschal lamb in Egypt from consecrated animals, nevertheless, b it is /b still b a great proof, and we may learn from it. /b It is apparent, then, that Rabbi Eliezer holds that one can derive the possible from the impossible. Therefore the original question stands: Why didn’t Rabbi Eliezer derive from the foremothers that circumcision is not essential for conversion?,The Gemara concedes: b Rather, /b the i baraita /i must be reinterpreted as follows: |
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148. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 194| 16a. דרומית מזרחית היא לשכה שהיו עושין בה לחם הפנים מזרחית צפונית בה גנזו בית חשמונאי אבני מזבח ששקצום מלכי עובדי כוכבים צפונית מערבית בה יורדין לבית הטבילה אמר רב הונא מאן תנא מדות ר"א בן יעקב היא,דתנן עזרת נשים היתה אורך מאה ושלשים וחמש על רוחב מאה ושלשים וחמש וארבע לשכות היו בד' מקצועותיה ומה היו משמשות דרומית מזרחית היא היתה לשכת הנזירים ששם נזירים מבשלים את שלמיהן ומגלחין שערן ומשלחין תחת הדוד מזרחית צפונית היא היתה לשכת דיר העצים ששם כהנים בעלי מומין עומדין ומתליעין בעצים שכל עץ שיש בו תולעת פסול לגבי מזבח,צפונית מערבית היא היתה לשכת המצורעין מערבית דרומית אמר ר"א בן יעקב שכחתי מה היתה משמשת אבא שאול אומר בה היו נותנין יין ושמן והיא היתה נקראת לשכת בית שמניא,ה"נ מסתברא דר"א בן יעקב היא דתנן כל הכתלים שהיו שם היו גבוהין חוץ מכותל מזרחי שהכהן השורף את הפרה עומד בהר המשחה ומכוון ורואה כנגד פתחו של היכל בשעת הזאת הדם,ותנן כל הפתחים שהיו שם גובהן עשרים אמה ורוחבן עשר אמות) ותנן לפנים ממנו סורג ותנן לפנים ממנו החיל עשר אמות ושתים עשרה מעלות היו שם רום מעלה חצי אמה ושילחה חצי אמה,ט"ו מעלות עולות מתוכה היורדות מעזרת ישראל לעזרת נשים רום מעלה חצי אמה ושילחה חצי אמה ותנן בין האולם ולמזבח כ"ב אמה ושתים עשרה מעלות היו שם רום מעלה חצי אמה ושילחה חצי אמה,ותנן ר"א בן יעקב אומר מעלה היתה שם וגבוה אמה ודוכן נתון עליה ובו שלש מעלות של חצי חצי אמה,אי אמרת בשלמא ר"א בן יעקב היא היינו דאיכסי ליה פיתחא,אלא אי אמרת רבנן הא איכא פלגא דאמתא דמתחזי ליה פיתחא בגוויה,אלא לאו שמע מינה רבי אליעזר בן יעקב היא רב אדא בר אהבה אמר הא מני רבי יהודה היא דתניא רבי יהודה אומר המזבח ממוצע ועומד באמצע עזרה ושלשים ושתים אמות היו לו | 16a. the b southeast /b chamber in the Hall of the Hearth b was the chamber in which the shewbread was prepared. /b The b northeast /b chamber was the chamber b in which the Hasmoneans sequestered the altar stones that were desecrated by the gentile kings /b when they sacrificed idolatrous offerings. The b northwest /b chamber was the chamber b in which /b the priests b descended /b through tunnels b to the Hall of Immersion. /b There is a contradiction between the sources with regard to the location of the Chamber of the Lambs. b Rav Huna said: Who /b is the i tanna /i who b taught /b the i mishnayot /i in tractate b i Middot /i /b ? It is b Rabbi Eliezer ben Ya’akov, /b who has a different opinion with regard to this matter., b As we learned /b in a mishna in tractate i Middot /i : The dimensions of the b women’s courtyard were a length of 135 /b cubits b by a width of 135 /b cubits, b and there were four chambers in its four corners. And what /b purpose did these chambers b serve? /b The b southeast /b chamber b was the Chamber of the Nazirites, as there the nazirites cook their peace-offerings and shave their hair and cast /b it in the fire to burn b beneath the pot /b in which the peace-offering was cooked, as the Torah instructs (see Numbers 6:18). The b northeast /b chamber b was the Chamber of the Woodshed, where blemished priests, /b who are disqualified for any other service, b stand and examine the logs /b to determine if they were infested b by worms, as any log in which there are worms is disqualified for /b use b on the altar. /b ,The b northwest /b chamber b was the Chamber of the Lepers, /b where lepers would immerse for purification. With regard to the b southwest /b chamber, b Rabbi Eliezer ben Ya’akov said: I forgot what /b purpose it b would serve. Abba Shaul says: They would place wine and oil there /b for the meal-offerings and libations, b and it was called the Chamber of the House of Oils. /b From this mishna it may be inferred that the i tanna /i who taught the i mishnayot /i in tractate i Middot /i is Rabbi Eliezer ben Ya’akov, as that is why the mishna finds it necessary to mention that he forgot the purpose of one of the chambers., b So too, it is reasonable /b to conclude that the i mishnayot /i in tractate i Middot /i are in accordance with the opinion of b Rabbi Eliezer ben Ya’akov, as we learned /b in a mishna there: b All the walls that were there /b surrounding the Temple Mount b were high except for the Eastern Wall, as the priest who burns the /b red b heifer stands on the Mount of Olives, /b where the red heifer was slaughtered and burned, b and directs /b his attention b and looks toward the entrance of the Sanctuary when /b he b sprinkles the blood. /b ,The Gemara seeks the opinion according to which this would be feasible. b And we learned /b in a mishna: b All the entrances that were there /b in the Temple were b twenty cubits high and ten cubits wide. And we learned /b in a different mishna describing the layout of the Temple: b Inside /b the eastern wall of the Temple Mount was b a latticed gate. And we learned /b in a different mishna: b Inside /b the latticed gate was b the rampart, /b which was an elevated area b ten cubits /b wide. In that area b there were twelve stairs; /b each b stair /b was b half a cubit high and half a cubit deep, /b for a total ascent of six cubits.,In addition, b fifteen stairs ascend from within /b the women’s courtyard and b descend from the Israelite courtyard to the women’s courtyard. /b Each b stair /b was b half a cubit high and half a cubit deep, /b for an additional ascent of seven and a half cubits. The total height of both staircases together was thirteen and a half cubits. b And we learned /b in that mishna: The area b between the Entrance Hall and the altar /b was b twenty-two cubits /b wide, b and there were twelve stairs /b in that area. Each b stair /b was b half a cubit high and half a cubit deep, /b for an additional ascent of six cubits and a total height of nineteen and a half cubits., b And we learned /b in that mishna that b Rabbi Eliezer ben Ya’akov says: There was /b an additional b stair there /b between the Israelite courtyard and the priests’ courtyard. That stair was b one cubit high, and the platform /b on which the Levites stood b was placed upon it and on it /b were b three stairs, each /b with a height and depth of b half a cubit, /b for a total of twenty-two cubits., b Granted, if you say /b that the i mishnayot /i in tractate i Middot /i are in accordance with the opinion of b Rabbi Eliezer ben Ya’akov, that is /b how it can be understood that b the entrance was concealed. /b The threshold of the entrance to the Sanctuary was more than twenty cubits higher than the threshold of the eastern gate of the Temple Mount. One looking through the Eastern Gate would be unable to see the entrance of the Sanctuary, because the gate was only twenty cubits high. In order to provide the priest performing the red heifer ritual on the Mount of Olives with a view of the entrance to the Sanctuary, the eastern wall had to be lowered., b However, if you say /b that the i mishnayot /i in tractate i Middot /i are in accordance with the opinion of b the Rabbis, /b who do not add the two and a half cubits of the stair and the platform added by Rabbi Eliezer ben Ya’akov, b isn’t there half a cubit through which the entrance can be seen? /b Since the threshold of the Sanctuary is only nineteen and a half cubits higher than the threshold of the gate, the priest on the Mount of Olives could look through the eastern gate of the Temple Mount and see the bottom of the Temple entrance. There would be no need to lower the eastern wall., b Rather, /b must one b not conclude from it /b that that the i mishnayot /i in tractate i Middot /i are taught by b Rabbi Eliezer ben Ya’akov? Rav Adda bar Ahava said: /b This is not a definitive proof, and it is still possible to interpret i halakhot /i of this tractate in a different manner. b Rather, whose is that /b opinion that the Eastern Wall was lowered? b It is /b the opinion of b Rabbi Yehuda, as it was taught /b in a i baraita /i that b Rabbi Yehuda says: The altar is centered and stands in the middle of /b the Temple b courtyard, /b directly aligned with the entrances of the courtyards and the Sanctuary, and b it was thirty-two cubits /b long and thirty-two cubits wide. |
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| 149. Cyprian, On The Lord'S Prayer, 26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 308 |
150. Babylonian Talmud, Kiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 131 | 81b. b Sit properly /b and do not act in a revolting manner. Satan then b said to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it into /b the cup. b They berated him /b for acting this way, at which point Satan pretended to b sink /b down b and die. They heard /b people around them b saying: Peleimu killed a man! Peleimu killed a man! /b Peleimu b fled and hid himself in the bathroom. /b Satan b followed him /b and b fell before him. Upon seeing that /b Peleimu b was suffering, he revealed himself to him. /b Satan b said to him: What is the reason that you spoke this way, /b provoking me by saying: An arrow in the eye of Satan? He replied: b But what then should I say? /b Satan b said to him: Let the Master, /b i.e., Peleimu, b say: /b Let b the Merciful One rebuke the Satan. /b ,The Gemara relates: b Rabbi Ḥiyya bar Ashi was accustomed to say, whenever he would fall on his face /b in prayer: b May the Merciful One save us from the evil inclination. One day his wife heard him /b saying this prayer. b She said: After all, it has been several years since he has withdrawn from /b engaging in intercourse with b me /b due to his advanced years. b What is the reason that he says this /b prayer, as there is no concern that he will engage in sinful sexual behavior?, b One day, /b while b he was studying in his garden, she adorned herself and repeatedly walked past him. He said: Who are you? She said: I am Ḥaruta, /b a well-known prostitute, b returning from my day /b at work. b He propositioned her. She said to him: Give me that pomegranate from the top of the tree /b as payment. b He leapt up, went, /b and b brought it to her, /b and they engaged in intercourse., b When he came home, his wife was lighting /b a fire in the b oven. He went and sat inside it. She said to him: What is this? He said to her: Such and such an incident /b occurred; he told her that he engaged in intercourse with a prostitute. b She said to him: It was I. He paid no attention to her, /b thinking she was merely trying to comfort him, b until she gave him signs /b that it was indeed she. b He said to her: I, in any event, intended to transgress. /b The Gemara relates: b All the days of that righteous man he would fast /b for the transgression he intended to commit, b until he died by that death /b in his misery.,The Gemara explains the source that one who intended to transgress is punished even though he did not actually sin. b As it is taught /b in a i baraita /i concerning a husband who nullified the vow of his wife: b “Her husband has made them null; and the Lord will forgive her” /b (Numbers 30:13). b With regard to what /b case b is the verse speaking? /b Why would the woman require forgiveness if her husband has nullified her vow? It is referring b to a woman who vowed /b to b be a nazirite, and her husband heard and nullified her /b vow. b And she did not know that her husband had nullified her /b vow, b and she drank wine and contracted impurity from a corpse, /b violating her presumed vow.,The Gemara relates: b When Rabbi Akiva came to this verse he would cry. He said: And if /b with regard to b one who intended to eat pork, and /b kosher b lamb came up in his hand, /b like this woman who intended to violate her vow but in fact did not, b the Torah /b nevertheless b says: She requires atonement and forgiveness, all the more so /b does b one who intended to eat pork and pork came up in his hand /b require atonement and forgiveness., b In a similar manner, you /b can b say /b that the same lesson can be derived from the verse: b “Though he know it not, yet is he guilty, and shall bear his iniquity” /b (Leviticus 5:17). b When Rabbi Akiva came to this verse he would cry. /b He said: b And if /b with regard to b one who intended to eat /b permitted b fat, and /b forbidden b fat /b mistakenly b came up in his hand, the Torah states: “Though he know it not, yet is he guilty, and shall bear his iniquity,” all the more so /b is this true for b one who intended to eat /b forbidden b fat and /b forbidden b fat came up in his hand. Isi ben Yehuda says /b with regard to the verse b “Though he know it not, yet is he guilty, and shall bear his iniquity”: With regard to this matter all sufferers shall grieve, /b since the verse teaches that one is punished even for sinning unawares.,§ The mishna teaches that b a man may be secluded with his mother. Rav Yehuda says /b that b Rav Asi says: A man may be secluded with his sister, and live with his mother or with his daughter /b in a permanent arrangement, without concern. b When he said this before Shmuel, /b the latter b said: It is prohibited to be secluded with all those with whom relations are forbidden by the Torah, and even with an animal, /b as it is prohibited to engage in intercourse with an animal as well., b We learned /b in the mishna: b A man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact, and /b this appears to be b a conclusive refutation of /b the statement of b Shmuel. /b The Gemara answers: b Shmuel /b could have b said to you: And according to your reasoning, /b how should one explain b that which is taught /b in a i baraita /i : With regard to b his sister, and his mother-in-law, and all those with whom relations are forbidden, /b including his mother and daughter, b one may be secluded with them only /b in the presence b of witnesses, /b from which it can be inferred: In the presence b of witnesses, yes; without /b the presence b of witnesses, no. /b This i baraita /i supports the opinion of Shmuel that one may not be secluded with his mother or sister., b Rather, /b it b is /b a dispute between b i tanna’im /i /b as to whether one may be secluded with his mother or sister. b As it is taught /b in a i baraita /i : b Rabbi Meir said: Be careful with me because of my daughter, /b i.e., make sure I am not left secluded with her. Similarly, b Rabbi Tarfon said: Be careful with me because of my daughter-in-law. A certain student mocked him /b for being wary of the possibility of sinning with his daughter-in-law. b Rabbi Abbahu said in the name of Rabbi Ḥanina ben Gamliel: Not many days passed until that student stumbled /b into sin b with his mother-in-law. /b ,The Gemara stated that according to Shmuel it is prohibited for one to be alone b even with an animal. /b The Gemara relates: b Abaye removed /b the animals b from the entire field /b he was in. b Rav Sheshet transferred /b the animals to the other side b of the fence. Rav Ḥa from Neharde’a happened /b to come b to Rav Kahana in Pum Nahara. He saw that /b he b was sitting and studying, and an animal was standing before him. /b Rav Ḥa b said to him: Doesn’t the Master hold /b that one may not be secluded b even with an animal? /b Rav Kahana b said to him: It /b did b not /b enter b my mind /b that an animal was before me., b Rava says: A man may be secluded with two sisters-in-law and with two rival wives, /b i.e., two women who share a husband; b with a woman and her mother-in-law; /b and b with a woman and her husband’s daughter. /b Since these women typically dislike each other, each fears that the other will publicize her sins, and they will be careful not to transgress. Similarly, a man may be secluded b with a woman and a girl who knows the meaning of sexual intercourse, /b i.e., one who is old enough to understand the nature of intercourse, b but /b is still young enough that b she does not submit herself to intercourse, /b since she does not yet desire it. In such a situation, the woman is concerned that the child will reveal her behavior.,§ The mishna teaches that b when /b one’s children b have grown up, this one sleeps in his garment /b and that one sleeps in her garment, but they may share a bed. The Gemara asks: b And how /b old must a child be to be considered grown up for the purposes of this i halakha /i ? b Rav Adda bar Rav Azza says /b that b Rav Asi says: A girl /b must reach the b age /b of b nine years and one day; a boy /b must reach the b age /b of b twelve years and one day. There are /b those b who say: A girl /b must reach the b age /b of b twelve years and one day; a boy /b must reach the b age /b of b thirteen /b years b and one day. And /b according to b this and that, /b according to both opinions, the girl is considered a child b until /b she has reached the stage of: b “Your breasts were fashioned, and your hair was grown” /b (Ezekiel 16:7), meaning the onset of puberty., b Rafram bar Pappa says /b that b Rav Ḥisda says: They taught /b that a man may sleep in close proximity to his minor daughter b only if she is not ashamed to stand naked before him, but /b if she is b ashamed to stand naked before him, it is prohibited /b for him to sleep close to her, regardless of her age. b What is the reason? /b It is that the b inclination has a hold upon her, /b as otherwise she would not be ashamed.,The Gemara relates: b Rav Aḥa bar Abba arrived at the house of Rav Ḥisda, his son-in-law. He took his daughter’s daughter and placed her on his lap. /b Rav Ḥisda b said to him: Doesn’t the Master think that she /b might already be b betrothed? /b Rav Aḥa b said to him: /b If that is true, b you have transgressed /b the ruling b of Rav, as Rav Yehuda says /b that b Rav says, and some say /b it was said by b Rabbi Elazar: It is prohibited for a man to betroth his daughter when she is a minor, until she grows up and says: I want /b to marry b so-and-so, /b as otherwise she might reject the designated husband and ultimately sin by committing adultery. Rav Ḥisda replied: b The Master has likewise transgressed /b the words b of Shmuel. As Shmuel says: One may not make use of a woman, /b so how can you hold her on your lap? b He said to him: I hold in accordance with another /b statement b of Shmuel, as Shmuel says: /b |
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151. Diogenes Laertius, Lives of The Philosophers, 1.27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, great rabbi whose faith remained intact after entering pardes Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 63 | 1.27. His doctrine was that water is the universal primary substance, and that the world is animate and full of divinities. He is said to have discovered the seasons of the year and divided it into 365 days.He had no instructor, except that he went to Egypt and spent some time with the priests there. Hieronymus informs us that he measured the height of the pyramids by the shadow they cast, taking the observation at the hour when our shadow is of the same length as ourselves. He lived, as Minyas relates, with Thrasybulus, the tyrant of Miletus.The well-known story of the tripod found by the fishermen and sent by the people of Miletus to all the Wise Men in succession runs as follows. |
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152. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 194| 99b. זמר בכל יום זמר בכל יום אמר רב יצחק בר אבודימי מאי קרא שנאמר (משלי טז, כו) נפש עמל עמלה לו כי אכף עליו פיהו הוא עמל במקום זה ותורתו עומלת לו במקום אחר,אמר רבי אלעזר כל אדם לעמל נברא שנאמר (איוב ה, ז) כי אדם לעמל יולד איני יודע אם לעמל פה נברא אם לעמל מלאכה נברא כשהוא אומר כי אכף עליו פיהו הוי אומר לעמל פה נברא ועדיין איני יודע אם לעמל תורה אם לעמל שיחה כשהוא אומר (יהושע א, ח) לא ימוש ספר התורה הזה מפיך הוי אומר לעמל תורה נברא והיינו דאמר רבא כולהו גופי דרופתקי נינהו טובי לדזכי דהוי דרופתקי דאורייתא,(משלי ו, לב) ונואף אשה חסר לב אמר ריש לקיש זה הלומד תורה לפרקים שנאמר (משלי כב, יח) כי נעים כי תשמרם בבטנך יכונו יחדיו על שפתיך,ת"ר (במדבר טו, ל) והנפש אשר תעשה ביד רמה זה מנשה בן חזקיה שהיה יושב ודורש בהגדות של דופי,אמר וכי לא היה לו למשה לכתוב אלא (בראשית לו, כב) ואחות לוטן תמנע ותמנע היתה פלגש לאליפז (בראשית ל, יד) וילך ראובן בימי קציר חטים וימצא דודאים בשדה יצאה ב"ק ואמרה לו (תהלים נ, כ-כא) תשב באחיך תדבר בבן אמך תתן דופי אלה עשית והחרשתי דמית היות אהיה כמוך אוכיחך ואערכה לעיניך,ועליו מפורש בקבלה (ישעיהו ה, יח) הוי מושכי העון בחבלי השוא וכעבות העגלה חטאה מאי כעבות העגלה א"ר אסי יצר הרע בתחלה דומה לחוט של כוביא ולבסוף דומה לעבות העגלה,דאתן עלה מיהת אחות לוטן תמנע מאי היא תמנע בת מלכים הואי דכתיב (בראשית לו, כט) אלוף לוטן אלוף תמנע וכל אלוף מלכותא בלא תאגא היא,בעיא לאיגיורי באתה אצל אברהם יצחק ויעקב ולא קבלוה הלכה והיתה פילגש לאליפז בן עשו אמרה מוטב תהא שפחה לאומה זו ולא תהא גבירה לאומה אחרת נפק מינה עמלק דצערינהו לישראל מאי טעמא דלא איבעי להו לרחקה,וילך ראובן בימי קציר חטים אמר רבא בר' יצחק אמר רב מכאן לצדיקים שאין פושטין ידיהן בגזל וימצא דודאים בשדה מאי דודאים אמר רב יברוחי לוי אמר סיגלי ר' יונתן אמר (סיבסוך) [סביסקי]:,א"ר אלכסנדרי כל העוסק בתורה לשמה משים שלום בפמליא של מעלה ובפמליא של מטה שנאמר (ישעיהו כז, ה) או יחזק במעוזי יעשה שלום לי שלום יעשה לי:,רב אמר כאילו בנה פלטרין של מעלה ושל מטה שנאמר (ישעיהו נא, טז) ואשים דברי בפיך ובצל ידי כסיתיך לנטוע שמים וליסד ארץ (אמר ריש לקיש) [רבי יוחנן אמר] אף מגין על כל העולם כולו שנאמר ובצל ידי כסיתיך ולוי אמר אף מקרב את הגאולה שנאמר (ישעיהו נא, טז) ולאמר לציון עמי אתה,אמר ריש לקיש כל המלמד את בן חבירו תורה מעלה עליו הכתוב כאילו עשאו שנאמר (בראשית יב, ה) ואת הנפש אשר עשו בחרן ר' (אליעזר) אומר כאילו עשאן לדברי תורה שנאמר (דברים כט, ח) ושמרתם את דברי הברית הזאת ועשיתם אותם רבא אמר כאילו עשאו לעצמו שנאמר ועשיתם אותם אל תקרי אותם אלא אתם,אמר רבי אבהו כל המעשה את חבירו לדבר מצוה מעלה עליו הכתוב כאילו עשאה שנאמר (שמות יז, ה) ומטך אשר הכית בו את היאר וכי משה הכהו והלא אהרן הכהו אלא לומר לך כל המעשה את חבירו לדבר מצוה מעלה עליו הכתוב כאילו עשאה:,אפיקורוס: רב ור' חנינא אמרי תרוייהו זה המבזה ת"ח רבי יוחנן ור' יהושע בן לוי אמרי זה המבזה חבירו בפני ת"ח,בשלמא למ"ד המבזה חבירו בפני ת"ח אפיקורוס הוי מבזה תלמיד חכם עצמו מגלה פנים בתורה שלא כהלכה הוי אלא למ"ד מבזה תלמיד חכם עצמו אפיקורוס הוי מגלה פנים בתורה כגון מאי כגון מנשה בן חזקיה,ואיכא דמתני לה אסיפא מגלה פנים בתורה רב ור' חנינא אמרי זה המבזה ת"ח רבי יוחנן וריב"ל אמרי זה המבזה את חבירו בפני תלמיד חכם,בשלמא למ"ד המבזה תלמיד חכם עצמו מגלה פנים בתורה הוי מבזה חבירו בפני ת"ח אפיקורוס הוי אלא למ"ד מבזה חבירו בפני תלמיד חכם מגלה פנים בתורה הוי אפיקורוס כגון מאן אמר רב יוסף כגון הני דאמרי מאי אהנו לן רבנן לדידהו קרו לדידהו תנו,אמר ליה אביי האי מגלה פנים בתורה נמי הוא דכתיב (ירמיהו לג, כה) אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי אמר רב נחמן בר יצחק מהכא נמי שמע מינה שנאמר (בראשית יח, כו) ונשאתי לכל המקום בעבורם,אלא כגון דיתיב קמיה רביה ונפלה ליה שמעתא בדוכתא אחריתי ואמר הכי אמרינן התם ולא אמר הכי אמר מר רבא אמר כגון הני דבי בנימין אסיא דאמרי מאי אהני לן רבנן מעולם | 99b. b Sing every day, sing every day, /b i.e., review your studies like a song that one sings over and over. b Rav Yitzḥak bar Avudimi says: /b From b what verse /b is this derived? It is b as it is stated: “The hunger of the laborer labors for him; for his mouth presses upon him” /b (Proverbs 16:26), i.e., he exhausts his mouth through constant review and study. b He labors /b in Torah b in this place, /b this world, b and his Torah labors for him in another place, /b the World-to-Come., b Rabbi Elazar says: Every man was created for labor, as it is stated: “Man is born for toil” /b (Job 5:7). Based on this verse, b I do not know whether he was created for toil of the mouth, /b speech, or b whether he was created for the toil of labor. When /b the verse b states: “For his mouth presses upon him” /b (Proverbs 16:26), b you must say /b that b he was created for toil of the mouth. And still I do not know /b with regard to the toil of the mouth b whether it is for the toil of Torah or for the toil of conversation. When /b the verse b states: “This Torah scroll shall not depart from your mouth” /b (Joshua 1:8), b you must say /b that b he was created for the toil of Torah. And that is /b the meaning of b what Rava said: All bodies are like receptacles /b to store items until use. b Happy is one who is privileged, who is a receptacle for Torah. /b ,The verse states: b “He who commits adultery with a woman lacks understanding” /b (Proverbs 6:32). b Reish Lakish says: This is /b a reference to b one who studies Torah intermittently, /b who is like an adulterer, who sins with the other woman intermittently, b as it is stated /b about words of Torah: b “For it is a pleasant thing if you keep them within your belly; let them be established on your lips” /b (Proverbs 22:18) and keep the Torah always available.,§ b The Sages taught /b in a i baraita /i that with regard to the verse: b “But the person who acts high-handedly, /b whether he is born in the land, or a stranger, that person blasphemes the Lord” (Numbers 15:30), b this /b is a reference to b Manasseh ben Hezekiah, /b king of Israel, b who would sit and teach flawed /b interpretations of Torah b narratives. /b ,Manasseh b said: But did Moses need to write only /b insignificant matters that teach nothing, for example: b “And Lotan’s sister was Timna” /b (Genesis 36:22), or: b “And Timna was concubine to Eliphaz, /b son of Esau” (Genesis 36:12), or: b “And Reuben went in the days of the wheat harvest and found i duda’im /i in the field” /b (Genesis 30:14)? b A Divine Voice emerged and said to him: “You sit and speak against your brother; you slander your own mother’s son. These things you have done, and should I have kept silence, you would imagine that I was like you, but I will reprove you, and set the matter before your eyes” /b (Psalms 50:20–21). The verses in the Torah are not empty matters, with regard to which you can decide their import., b And about /b Manasseh ben Hezekiah b it is stated explicitly in the /b texts of b tradition, /b the Prophets: b “Woe unto them who draw iniquity with cords of vanity, and sin as with a cart rope” /b (Isaiah 5:18). b What /b is the meaning of the phrase b “as with a cart rope”? Rabbi Asi says: /b This is a reference to b the evil inclination. Initially, it seems like /b a flimsy b spinning [ i kuveya /i ] thread and ultimately it seems like /b a sturdy b cart rope. /b ,Manasseh began by mocking a few verses and ultimately violated the entire Torah. The Gemara asks: With regard to that verse b that we came to /b discuss, b in any event, what is /b the significance of the phrase in the verse b “And Lotan’s sister was Timna”? /b The Gemara explains: b Timna was the daughter of kings, as it is written: “The chief of Lotan” /b (Genesis 36:29), and: b “The chief of Timna” /b (Genesis 36:40), b and each chief is /b a member of b a monarchy, /b albeit b without a crown. /b That is why they are called chief and not king.,Timna b sought to convert. She came before Abraham, Isaac, and Jacob, and they did not accept her. She went and became a concubine of Eliphaz, son of Esau, and said, /b referring to herself: b It is preferable that she will be a maidservant for this nation, and she will not be a noblewoman for another nation. /b Ultimately, b Amalek, /b son of Eliphaz, b emerged from her, /b and that tribe b afflicted the Jewish people. What is the reason /b that the Jewish people were punished by suffering at the hand of Amalek? It is due to the fact b that they should not have rejected her /b when she sought to convert. Therefore, the verse is significant., b “And Reuben went in the days of the wheat harvest” /b (Genesis 30:14). b Rava, son of Rabbi Yitzḥak, says /b that b Rav says: From here /b it can be seen b that the righteous do not extend their hands /b to engage b in robbery /b even of small items, as rather than taking wheat, Reuben took only the ownerless i duda’im /i . The verse continues: b “And he found i duda’im /i in the field.” /b The Gemara asks: b What are i duda’im /i ? Rav says: /b They are a plant called b i yavruḥei /i . Levi says: /b They are b violets. Rabbi Yonatan says: /b They are b i seviskei /i . /b ,§ Apropos the significance of Torah study, b Rabbi Alexandri says: Anyone who engages in /b the study of b Torah for its own sake introduces peace into the /b heavenly b entourage above and into the /b earthly b entourage below, as it is stated: “Or let him take hold of My stronghold [ i ma’uzi /i ], that he may make peace with Me; and he shall make peace with Me” /b (Isaiah 27:5). One who observes the Torah, which is called i oz /i , introduces peace, even before the presence of God, as it were., b Rav says: /b It is b as though he built a palace of /b heaven b above and of /b earth b below, as it is stated: “And I have placed My words in your mouth, and I have covered you in the shadow of My hand, to plant the heavens and lay the foundations of the earth, /b and say to Zion, you are My people” (Isaiah 51:16). One who has the word of God placed in his mouth through Torah study has established heaven and earth. b Rabbi Yoḥa says: /b One who engages in Torah study b also protects the entire world, as it is stated: “And I have covered you in the shadow of My hand.” And Levi says: He also advances /b the coming of b the redemption, as it is stated: “And say to Zion, you are My people.” /b , b Reish Lakish said: /b With regard to b anyone who teaches Torah to the son of another, the verse ascribes him /b credit b as though he formed /b that student, b as it is stated: /b “And Abram took Sarai his wife… b and the souls that they formed in Haran” /b (Genesis 12:5). They are given credit for forming the students to whom they taught Torah. b Rabbi Elazar says: /b It is b as though he fashioned [ i asa’an /i ] the words of Torah /b themselves, b as it is stated: “Observe the words of this covet, i va’asitem otam /i ” /b (Deuteronomy 29:8), indicating that studying the Torah is like fashioning it. b Rava says: /b It is b as though he fashioned himself, as it is stated: “ i Va’asitem otam /i .” Do not read /b “ i va’asitem b otam /b /i b ” /b as: And you shall fashion them; b rather, /b read it as i va’asitem b atem /b /i b , /b meaning: You shall fashion yourself., b Rabbi Abbahu says: /b With regard to b anyone who causes another to /b engage in b a matter of a mitzva, the verse ascribes him /b credit b as though he performed it /b himself, b as it is stated: /b “And the Lord said to Moses… b and your rod, with which you struck the river, /b take in your hand and go” (Exodus 17:5). b And /b was it b Moses /b who b struck /b the river? b But isn’t /b it written explicitly (see Exodus 7:19–20) that b Aaron struck /b the river? b Rather, /b that verse serves b to say to you: Anyone who causes another to /b engage in b a matter of a mitzva, the verse ascribes him /b credit b as though he performed it /b himself.,§ The mishna teaches that those who have no share in the World-to-Come include b an i epikoros /i . Rav and Rabbi Ḥanina both say: This /b is b one who treats a Torah scholar with contempt. Rabbi Yoḥa and Rabbi Yehoshua ben Levi say: This /b is b one who treats another with contempt before a Torah scholar. /b ,The Gemara asks: b Granted, according to the one who says /b that b one who treats another with contempt before a Torah scholar is /b the b i epikoros /i /b mentioned in the mishna, b one who treats a Torah scholar with contempt is /b characterized as one b who interprets the Torah inappropriately, /b due to his lowering of the status of a Torah scholar. b But according to the one who says /b that b one who treats a Torah scholar himself with contempt is /b the b i epikoros /i /b mentioned in the mishna, how would he characterize one b who interprets the Torah inappropriately? Like what /b individual does such a person conduct himself? He is b like Manasseh, son of Hezekiah, /b who would teach flawed interpretations of Torah narratives., b And there are those who teach /b this dispute b with regard to the latter clause /b of the i baraita /i : From here Rabbi Elazar HaModa’i said: b One who interprets the Torah /b inappropriately has no share in the World-to-Come. b Rav and Rabbi Ḥanina say: This /b is b one who treats a Torah scholar with contempt. Rabbi Yoḥa and Rabbi Yehoshua ben Levi say: This /b is b one who treats another with contempt before a Torah scholar. /b ,The Gemara asks: b Granted, according to the one who says /b that b one who treats a Torah scholar himself with contempt is /b the one mentioned in the i baraita /i who b interprets the Torah /b inappropriately, b one who treats another with contempt before a Torah scholar is /b characterized as the b i epikoros /i /b mentioned in the mishna. b But according to the one who says /b that b one who treats another with contempt before a Torah scholar is /b the one mentioned in the i baraita /i who b interprets the Torah /b inappropriately, how would he characterize the b i epikoros /i /b mentioned in the mishna? b Like whom /b does he conduct himself? b Rav Yosef says: /b It is referring to one who conducts himself b like those who say: /b In b what /b manner b have the Sages benefited us /b with all their Torah study? b They read /b the Bible b for their /b own benefit and b they study /b the Mishna b for their /b own benefit., b Abaye said to him: That /b person who questions the benefit provided by Sages is b also /b in the category of one b who interprets the Torah /b inappropriately, since with that statement he repudiates the Torah itself, b as it is written: “If not for My covet, I would not have appointed day and night, the laws of heaven and earth” /b (Jeremiah 33:25). The eternal covet of the Torah is responsible for maintaining the existence of the entire world. b Rav Naḥman bar Yitzḥak says: From here too conclude /b the same concept b from it, as it is stated: /b “If I find in Sodom fifty just men within the city, b then I will spare the entire place for their sakes” /b (Genesis 18:26). The righteous protect the place where they reside., b Rather, /b the i epikoros /i mentioned in the mishna is referring to one who conducts himself b like one who sits before his teacher and a i halakha /i /b that he learned b from another place happens to fall /b into his consciousness b and /b the student b says: This is what we say there, and he does not say /b deferentially: b This is what the Master said, /b even if he did not learn that matter from his teacher. b Rava said: /b The term i epikoros /i is referring to one who conducts himself b like those from the house of Binyamin the doctor, who say: /b In b what /b manner b have the Sages benefited us /b with all their Torah study? b Never /b |
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| 153. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 130, 131 |
154. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 128| 113a. גזייתא נינהו דשמטי סוסיא ואתו דברי להו,(וא"ל) רב לרב אסי לא תדור במתא דלא צניף בה סוסיא ולא נבח בה כלבא ואל תדור בעיר דריש מתא אסיא ולא תנסיב תרתי אי נסבת תרתי נסיב תלת,א"ל רב לרב כהנא הפוך בנבילתא ולא תיפוך במילי פשוט נבילתא בשוקא ושקיל אגרא ולא תימא כהנא אנא וגברא רבא אנא וסניא בי מלתא סלקת לאיגרא שירותך בהדך מאה קרי במתא בזוזא תותי כנפיך ניהוו,א"ל רב לחייא בריה לא תשתי סמא ולא תשוור ניגרא ולא תעקר ככא ולא תקנא בחיויא ולא תקנא בארמאה,תנו רבנן ג' אין מתקנאין בהן ואלו הן נכרי קטן ונחש קטן ותלמיד קטן מ"ט דמלכותייהו אחורי אודנייהו קאי,א"ל רב לאיבו בריה טרחי בך בשמעתא ולא מסתייע מילתא תא אגמרך מילי דעלמא אדחלא אכרעיך זבינך זבין כל מילי זבין ותחרט בר מחמרא דזבין ולא תחרט,שרי כיסיך פתח שקיך קבא מארעא ולא כורא מאיגרא,תמרא בחלוזך לבית סודנא רהיט ועד כמה אמר רבא עד תלתא סאה אמר רב פפא אי לא דרמאי שכרא לא איעתרי א"ד אמר רב חסדא אי לא דרמאי שכרא לא איעתרי מאי סודנא אמר רב חסדא סוד נאה וגמילות חסדים,אמר רב פפא כל אגב גביא בעי כל אשראי ספק אתי ספק לא אתי ודאתי מעות רעות נינהו,ג' דברים א"ר יוחנן משום אנשי ירושלים כשאתה יוצא למלחמה אל תצא בראשונה אלא תצא באחרונה כדי שתכנס בראשונה ועשה שבתך חול ואל תצטרך לבריות והוי משתדל עם מי שהשעה משחקת לו,(א"ר) שלשה דברים א"ר יהושע בן לוי משום אנשי ירושלים אל תרבה בגנות משום מעשה שהיה בתך בגרה שחרר עבדך ותן לה והוי זהיר באשתך מחתנה הראשון מ"ט רב חסדא אמר משום ערוה רב כהנא אמר משום ממון הא והא איתנהו,אמר רבי יוחנן שלשה מנוחלי העוה"ב אלו הן הדר בא"י והמגדל בניו לתלמוד תורה והמבדיל על היין במוצאי שבתות מאי היא דמשייר מקידושא לאבדלתא,א"ר יוחנן שלשה מכריז עליהן הקב"ה בכל יום על רווק הדר בכרך ואינו חוטא ועל עני המחזיר אבידה לבעליה ועל עשיר המעשר פירותיו בצינעה רב ספרא רווק הדר בכרך הוה | 113a. b are /b found b on the paths [ i gazyata /i ] /b near the city, b as horses /b belonging to the demons b flee /b along those paths, b and /b the demons b come to lead them /b away. Generally, however, demons do not enter inhabited places., b And /b Rav b said to Rav Asi: Do not live in a city where horses do not neigh and where dogs do not bark, /b as these animals provide security and protection. b And do not live in a city where the mayor is a doctor, /b as he will be too busy working to govern properly. b And do not marry two /b women, as they will likely join forces against you. And b if you /b do b marry two, marry a third /b as well. If two of your wives plot against you, the third will inform you of their plans., b Rav said to Rav Kahana: /b It is better for one b to turn over a carcass than to turn over his word, /b i.e., to break his promise. Rav further said: b Skin a carcass in the market and take payment, but do not say: I am a priest, or: I am a great man, and this matter disgusts me. /b It is preferable for one to work, even in menial labor, than to be dependent on others. Rav also advised Rav Kahana: If b you ascend to the roof, /b carry b your food with you. /b One should always carry his sustece with him, even if he goes only on a short trip. If b one hundred pumpkins in the city /b cost b a i zuz /i , place /b them carefully under b the corners /b of your clothes. Treat food respectfully even if it is inexpensive., b Rav said to Ḥiyya, his son: Do not /b get into the habit of b drinking medications, /b lest you develop an addiction. b And do not leap over a ditch, /b as you might hurt yourself in the process. b And do not pull out a tooth, /b but try to heal it if possible. b And do not provoke a snake /b in your house to try to kill it or chase it away. b And do not provoke a gentile, /b as this too is dangerous.,Similarly, b the Sages taught: /b There are b three /b beings b one /b should b not provoke: A small gentile, and a small snake, and a small /b Torah b scholar. What is the reason? Because their authority stands behind their ears. /b They will eventually grow up, assume power, each in his own way, and avenge those who have harassed them., b Rav said to Ayvu, his son: I struggled /b to teach b you i halakha /i but /b my efforts b did not succeed, /b as you did not become a great scholar. b Come /b and b I will teach you /b about b mundane matters: Sell your merchandise while the dust /b from the road is still b on your feet. /b As soon you return from your travels, sell your wares, lest the prices fall in the meantime. Furthermore, it is possible that b anything you sell /b might later cause you to b regret /b the sale, b except for wine, which you /b can b sell without regret. /b Since wine might go bad and be entirely lost, its sale is always advisable.,Rav further advised his son: b Open your purse /b to accept payment, and only then b open your sack /b to deliver the goods, to ensure you will receive payment for your merchandise. It is better to earn b a i kav /i from the ground than a i kor /i from the roof. /b A i kor /i is one hundred and eighty times larger than a i kav /i . This proverb means that it is preferable to earn a small amount from a local, safe transaction than to attempt to earn more through a distant, risky venture.,Rav continued: If there are b dates in your storeroom, run to the brewery /b to sell them. If you wait, there is a good chance the dates will go bad. The Gemara asks: b And how many /b dates should one keep for himself? b Rava said: Up to three i se’a /i . Rav Pappa said: If I were not a beer manufacturer I would not have become wealthy. Some say /b that it was b Rav Ḥisda who said: If I were not a beer manufacturer I would not have become wealthy. /b The Gemara asks: b What is /b the meaning of the word b i sudana /i , /b the Aramaic term for a brewer? b Rav Ḥisda said: A pleasant secret [ i sod na’e /i ] and acts of loving kindness, /b as brewing is a good way to make money and also enables one to perform good deeds.,The Gemara continues to offer advice about mundane matters. b Rav Pappa said: Anything /b you acquire with a document b by means /b of which ownership is transferred, i.e., a bill of acquisition or obligation, b requires collection, /b despite the fact that you are the legal owner. b Any sale on credit is uncertain whether or not /b it b will come /b to fruition. b And /b even b if it /b does b come /b to fruition, b the money is bad. /b These funds are difficult to collect, and they are generally not paid on time., b Rabbi Yoḥa said three matters, citing the people of Jerusalem: When you go to war do not go out first, but go out last. /b The reason is b so that /b if your side is defeated and you need to flee for your life, b you will enter /b the refuge of the city b first. And /b it is better to b make your Shabbat /b like an ordinary b weekday and do not be beholden to /b other b beings. And exert yourself /b to join together b with one upon whom the hour smiles. /b , b Rabbi Yehoshua ben Levi said three matters, citing the people of Jerusalem: Do not indulge in a shameful act /b in public, b because of the incident that occurred /b involving David and Bathsheba (see II Samuel 11–12). If b your daughter has grown up, /b it is better to b free your /b Canaanite b slave and give /b him b to her /b than to leave her to find a husband on her own. b And be careful with your wife with regard to her first son-in-law, /b as she is especially fond of him. b What is the reason /b for this warning? b Rav Ḥisda said: Due to /b the possibility of b licentiousness. Rav Kahana said: Due to /b the fact that she might give him all your b money /b and leave you impoverished. The Gemara comments: Since b either of these /b could b happen, /b it is best to be prudent., b Rabbi Yoḥa said: Three /b people are b among those who inherit the World-to-Come: One who lives in Eretz Yisrael; one who raises his sons to /b engage b in Torah study; and one who recites i havdala /i over wine at the conclusion of Shabbat. /b The Gemara asks: b What is /b the special importance of b that /b mitzva, to recite i havdala /i over wine? The Gemara answers: This is referring to an individual with only a small amount of wine, b who /b nevertheless b leaves some of /b his kiddush wine b for i havdala /i . /b , b Rabbi Yoḥa /b further b said: The Holy One, Blessed be He, proclaims about /b the goodness of b three /b kinds b of people every day, /b as exceptional and noteworthy individuals: b About a bachelor who lives in a city and does not sin /b with women; b about a poor person who returns a lost object to its owners /b despite his poverty; b and about a wealthy person who tithes his produce in private, /b without publicizing his behavior. The Gemara reports: b Rav Safra was a bachelor living in a city. /b |
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155. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 235, 240| 50a. דלי ציפתא ואמר ליה לשלוחא חזי מאי איכא מיהו לא ניחא לי דאיתהני בהדין עלמא,ר' עקיבא איתקדשת ליה ברתיה (דבר) דכלבא שבוע שמע (בר) כלבא שבוע אדרה הנאה מכל נכסיה אזלא ואיתנסיבה ליה,בסיתוא הוה גנו בי תיבנא הוה קא מנקיט ליה תיבנא מן מזייה אמר לה אי הואי לי רמינא ליך ירושלים דדהבא אתא אליהו אידמי להון כאנשא וקא קרי אבבא אמר להו הבו לי פורתא דתיבנא דילדת אתתי ולית לי מידעם לאגונה אמר לה ר' עקיבא לאנתתיה חזי גברא דאפילו תיבנא לא אית ליה,אמרה ליה זיל הוי בי רב אזל תרתי סרי שנין קמי דר' אליעזר ור' יהושע למישלם תרתי סרי שנין קא אתא לביתיה שמע מן אחורי ביתיה דקאמר לה חד רשע לדביתהו שפיר עביד ליך אבוך חדא דלא דמי ליך ועוד [שבקך] ארמלות חיות כולהון שנין אמרה ליה אי צאית לדילי ליהוי תרתי סרי שנין אחרנייתא אמר הואיל ויהבת לי רשותא איהדר לאחורי הדר אזל הוה תרתי סרי שני אחרנייתא,אתא בעשרין וארבעה אלפין זוגי תלמידי נפוק כולי עלמא לאפיה ואף היא קמת למיפק לאפיה אמר לה ההוא רשיעא ואת להיכא אמרה ליה (משלי יב, י) יודע צדיק נפש בהמתו אתת לאיתחזויי ליה קא מדחן לה רבנן אמר להון הניחו לה שלי ושלכם שלה הוא שמע (בר) כלבא שבוע אתא ואיתשיל על נידריה ואשתריי ואשתרי,מן שית מילי איעתר רבי עקיבא מן כלבא שבוע מן אילא דספינתא דכל ספינתא עבדין ליה מין עינא זימנא חדא אנשיוה על כיף ימא אתא הוא אשכחיה,ומן גווזא דזימנא חדא יהיב ארבעה זוזי לספונאי אמר להו אייתי לי מדעם ולא אשכחו אלא גווזא על כיף ימא אתיוה ליה אמרו ליה עביד מרנא עליה אישתכח דהוה מלי דינרי דזימנא חדא טבעת ספינתא וכולי עיסקא הוה מחית בההוא גווזא ואישתכח בההוא זימנא,דמן דסרוקיתא ומן מטרוניתא | 50a. b He lifted the mat [ i tzifeta /i ] /b upon which he was sitting b and said to the messenger: See what there is /b here. The place was miraculously filled with gold dinars. This demonstrated that Rabbi Yehuda could have had plenty of money if he had so desired. He explained: b However, it is not amenable to me to derive benefit in this world. /b ,§ In connection to the above incident concerning the poverty of scholars and their potential to become wealthy through remarkable circumstances, the Gemara relates an incident: b Rabbi Akiva became betrothed to the daughter of bar Kalba Savua. /b When b bar Kalba Savua heard /b about their betrothal, he took a vow b prohibiting her from /b eating b all of his property. /b Despite this, b she went /b ahead b and married /b Rabbi Akiva., b In the winter they would sleep in a storehouse of straw, /b and Rabbi Akiva b would gather /b strands of b straw from her hair. He said to her: If I had /b the means b I would place on your /b head b a Jerusalem of Gold, /b a type of crown. b Elijah /b the prophet b came /b and b appeared to them as /b a regular b person and /b started b calling /b and knocking b on the door. He said to them: Give me a bit of straw, as my wife gave birth and I do not have anything on which to lay her. Rabbi Akiva said to his wife: See /b this b man, who does not even have straw. /b We should be happy with our lot, as we at least have straw to sleep on., b She said to him: Go /b and b be a student /b of Torah. b He went /b and studied Torah for b twelve years before Rabbi Eliezer and Rabbi Yehoshua. At the completion of /b the b twelve years, he was coming home /b when b he heard from behind his house that one wicked person was saying to his wife: Your father behaved well toward you. /b He was right to disinherit you. b One /b reason is b that /b your husband b is not similar to you, /b i.e., he is not suitable for you. b And furthermore, he has left you in widowhood in his lifetime all these years. She said to him: If he listens to me, he should be /b there for b another twelve years. /b Rabbi Akiva b said: Since she has given me permission /b through this statement, b I will go back /b and study more. b He turned back /b and b went /b to the study hall, and he b was /b there for b another twelve years. /b ,Eventually b he came /b back accompanied b by 24,000 pairs of students. Everyone went out to /b greet b him, /b as he was by then a renowned teacher, b and she too arose to go out to /b greet b him. That wicked person said to her: And to where are you /b going? As she was excessively poor, she was not dressed in a grand manner, as fit for the wife of one so esteemed. b She said to him: “A righteous man regards the life of his beast” /b (Proverbs 12:10); he knows that I am in this state as a result of my dedication to him. b She came to present herself before /b Rabbi Akiva, but b the Sages /b tried to b fend her off, /b as they were unaware of her identity. b He said to them: Leave her. /b Both b my /b Torah knowledge b and yours are hers. /b When b bar Kalba Savua heard /b that the famous man was his son-in-law, b he came /b before halakhic authorities b and requested the dissolution of his vow, and it was dissolved. /b ,The Gemara adds: b Rabbi Akiva became wealthy from six things. /b First, b from /b the money he received from b Kalba Savua /b after his vow was dissolved. Second, he gained money b from the ram of a ship [ i eila disfineta /i ], as /b craftsmen would b fashion /b a sculpture of b a type of sheep for every ship, /b which would be placed on its bow, and which would be used to conceal money. On b one occasion, /b the sailors b forgot /b this ram b on the seashore, /b and Rabbi Akiva b came /b and b found it /b with the money stored inside., b And /b third, he became wealthy b from a log [ i gavza /i ] /b of wood, b as /b on b one occasion he gave four dinars to sailors /b and b said to them: Bring me something /b worthwhile. b And they found only a log /b of wood b on the seashore. They brought it to him /b and b said to him: May our master wait with this /b until we bring a more worthy item. b He found that /b the log b was full of dinars, as /b on b one occasion a ship sunk and all the merchandise, /b i.e., the money, owned by the people on the ship b was placed in that log, and it was found on that occasion /b by the sailors.,Rabbi Akiva became wealthy b from /b a convoy of b Ishmaelites [ i Serukita /i ]. And /b he became wealthy b from /b a certain b lady. /b Rabbi Akiva borrowed money from a lady and said that God would be his guarantor. When it came time to return the loan, the king’s daughter became insane and threw a purse of jewelry into the sea, which was found by that lady. She told Rabbi Akiva that his guarantor had paid his debt and she allowed him to keep the loan. |
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156. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 235, 240| 26a. ואלו קרעין שאין מתאחין הקורע על אביו ועל אמו ועל רבו שלימדו תורה ועל נשיא ועל אב ב"ד ועל שמועות הרעות ועל ברכת השם ועל ספר תורה שנשרף ועל ערי יהודה ועל המקדש ועל ירושלים וקורע על מקדש ומוסיף על ירושלים,אביו ואמו ורבו שלימדו תורה מנלן דכתיב (מלכים ב ב, יב) ואלישע ראה והוא מצעק אבי אבי רכב ישראל ופרשיו אבי אבי זה אביו ואמו רכב ישראל ופרשיו זה רבו שלימדו תורה,מאי משמע כדמתרגם רב יוסף רבי רבי דטב להון לישראל בצלותיה מרתיכין ופרשין,ולא מתאחין מנלן דכתיב (מלכים ב ב, יב) ויחזק בבגדיו ויקרעם לשנים קרעים ממשמע שנאמר ויקרעם איני יודע שלשנים אלא מלמד שקרועים ועומדים לשנים לעולם,אמר ליה ריש לקיש לרבי יוחנן אליהו חי הוא אמר ליה כיון דכתיב (מלכים ב ב, יב) ולא ראהו עוד לגבי דידיה כמת דמי,נשיא ואב בית דין ושמועות הרעות מנלן דכתיב (שמואל ב א, יא) ויחזק דוד בבגדיו ויקרעם וגם כל האנשים אשר אתו ויספדו ויבכו ויצומו עד הערב על שאול ועל יהונתן בנו ועל עם ה' ועל בית ישראל כי נפלו בחרב,שאול זה נשיא יהונתן זה אב ב"ד על עם ה' ועל בית ישראל אלו שמועות הרעות,א"ל רב בר שבא לרב כהנא ואימא עד דהוו כולהו א"ל על על הפסיק הענין,ומי קרעינן אשמועות הרעות והא אמרו ליה לשמואל קטל שבור מלכא תריסר אלפי יהודאי במזיגת קסרי ולא קרע לא אמרו אלא ברוב צבור וכמעשה שהיה,ומי קטל שבור מלכא יהודאי והא א"ל שבור מלכא לשמואל תיתי לי דלא קטלי יהודי מעולם התם אינהו גרמי לנפשייהו דא"ר אמי לקל יתירי דמזיגת קסרי פקע שורא דלודקיא,על ברכת השם מנלן דכתיב (מלכים ב יח, לז) ויבא אליקים בן חלקיה אשר על הבית ושבנא הסופר ויואח בן אסף המזכיר אל חזקיהו קרועי בגדים,ת"ר אחד השומע ואחד השומע מפי השומע חייב לקרוע והעדים אינן חייבין לקרוע שכבר קרעו בשעה ששמעו,בשעה ששמעו מאי הוי הא קא שמעי השתא לא ס"ד דכתיב (מלכים ב יט, א) ויהי כשמוע המלך חזקיהו ויקרע את בגדיו המלך קרע והם לא קרעו,ולא מתאחין מנלן אתיא קריעה קריעה,ספר תורה שנשרף מנלן דכתיב (ירמיהו לו, כג) ויהי כקרא יהודי שלש דלתות וארבעה ויקרעה בתער הסופר והשלך אל האש אשר אל האח וגו' מאי שלש דלתות וארבעה,אמרו ליה ליהויקים כתב ירמיה ספר קינות אמר להו מה כתיב ביה (איכה א, א) איכה ישבה בדד אמר להו אנא מלכא א"ל (איכה א, ב) בכה תבכה בלילה אנא מלכא (איכה א, ג) גלתה יהודה מעוני אנא מלכא (איכה א, ד) דרכי ציון אבלות אנא מלכא,(איכה א, ה) היו צריה לראש אמר להו מאן אמרה (איכה א, ה) כי ה' הוגה על רוב פשעיה מיד קדר כל אזכרות שבה ושרפן באש והיינו דכתיב (ירמיהו לו, כד) ולא פחדו ולא קרעו את בגדיהם מכלל דבעו למיקרע,אמר ליה רב פפא לאביי אימר משום שמועות הרעות א"ל שמועות רעות בההיא שעתא מי הוו,א"ר חלבו אמר רב הונא הרואה ספר תורה שנקרע חייב לקרוע שתי קריעות אחד על הגויל ואחד על הכתב שנאמר (ירמיהו לו, כז) אחרי שרוף המלך את המגלה ואת הדברים,רבי אבא ורב הונא בר חייא הוו יתבי קמיה דרבי אבא בעא לאפנויי שקליה לטוטפתיה אחתיה אבי סדיא אתאי בת נעמיתא בעא למיבלעיה,אמר השתא איחייבין לי שתי קריעות א"ל מנא לך הא והא בדידי הוה עובדא ואתאי לקמיה דרב מתנה ולא הוה בידיה אתאי לקמיה דרב יהודה ואמר לי הכי אמר שמואל לא אמרו אלא בזרוע וכמעשה שהיה,ערי יהודה מנלן דכתיב (ירמיהו מא, ה) ויבאו אנשים משכם משילו ומשמרון שמונים איש מגולחי זקן וקרועי בגדים ומתגודדים ומנחה ולבונה בידם להביא בית ה' וגו',א"ר חלבו אמר עולא ביראה אמר ר' אלעזר הרואה ערי יהודה בחורבנן אומר (ישעיהו סד, ט) ערי קדשך היו מדבר וקורע ירושלים בחורבנה אומר (ישעיהו סד, ט) ציון מדבר היתה ירושלם שממה וקורע בית המקדש בחורבנו אומר (ישעיהו סד, י) בית קדשנו ותפארתנו אשר הללוך אבותינו היה לשריפת אש וכל מחמדינו היה לחרבה וקורע:,קורע על מקדש ומוסיף על ירושלים: ורמינהו אחד השומע ואחד הרואה כיון שהגיע לצופים קורע וקורע על מקדש בפני עצמו ועל ירושלים בפני עצמה,לא קשיא הא דפגע במקדש ברישא הא דפגע בירושלים ברישא,תנו רבנן וכולן רשאין לשוללן ולמוללן וללוקטן ולעשותן כמין סולמות אבל לא לאחותן,אמר רב חסדא | 26a. b And these are the rents /b of mourning b that may never be /b properly b mended: One who rends /b his garments b for /b the death b his father, or for his mother, or for his teacher who taught him Torah, or for /b the b i Nasi /i , or for /b the b president of the court; or upon /b hearing b evil tidings; or /b hearing God’s b name being blessed, /b which is a euphemism for hearing God’s name being cursed; b or when a Torah scroll has been burned; or upon /b seeing b the cities of Judea /b that were destroyed b or the /b destroyed b Temple or Jerusalem /b in ruins. This is the way one conducts himself when approaching Jerusalem when it lies in ruin: b He /b first b rends /b his garments b for the Temple and /b then b extends /b the rent b for Jerusalem. /b ,The Gemara elaborates upon the i halakhot /i mentioned in this i baraita /i : b From where do we /b derive that one must rend his clothing for b his father, his mother, and his teacher who taught him Torah? As it is written /b with regard to the prophet Elijah, when he ascended to Heaven in a tempest: b “And Elisha saw it, and he cried, My father, my father, the chariots of Israel and their horsemen” /b (II Kings 2:12). The Gemara interprets this verse as follows: b “My father, my father”; this /b comes to teach that one must rend his garments for the death of b his father or mother. “The chariots of Israel and their horsemen”; this /b comes to include also b one’s teacher who taught him Torah. /b ,The Gemara asks: b From where /b may it b be inferred /b that this is referring to one’s teacher? The Gemara explains: b As /b the verse b was translated by Rav Yosef: My teacher, my teacher, who was better for /b the protection of the b Jewish people with his prayers than /b an army with b chariots and horsemen. /b , b And from where do we /b derive that these rents b are never /b to be properly b mended? As it is written: “And he took hold of his own clothes, and rent them in two pieces” /b (II Kings 2:12). b From the fact that /b it b is stated: “And he rent them,” do I not know that /b he rent them b in two /b pieces? b Rather, /b when the verse adds that they were torn into two pieces, b it teaches that they must remain torn in two /b pieces b forever. /b Accordingly, this rent must never be properly mended., b Reish Lakish said to Rabbi Yoḥa: /b But isn’t b Elijah /b still b alive? /b Why, then, did Elisha rend his garments for him? b He said to him: Since it is written: “And he saw him no more” /b (II Kings 2:12), Elijah was b considered dead from /b Elisha’s perspective, and so Elisha rent his clothing for him.,§ b From where do we /b derive that one must rend his clothing for the death of the b i Nasi /i or /b the b president of the court and /b upon hearing b evil tidings? As it is written, /b when David heard about the defeat of Israel and the death of Saul and his sons: b “Then David took hold of his clothes, and rent them; and likewise all the men that were with him: And they mourned, and wept, and fasted until evening, for Saul and for Jonathan his son, and for the people of the Lord, and for the house of Israel; because they were fallen by the sword” /b (II Samuel 1:11–12).,The Gemara explains how the aforementioned i halakhot /i are derived from the verse: b “Saul”; this is /b a reference to the b i Nasi /i , /b as Saul was king of Israel. b “Jonathan”; this is /b a reference to the b president of the court. “For the people of the Lord, and for the house of the Israel”; these are /b a reference to b evil tidings. /b , b Rav bar Shaba said to Rav Kahana: But /b perhaps you can b say /b that one need not rend his clothing b until all these /b calamities occur together, and that rending clothing is performed only over a tragedy of this magnitude. b He said to him: /b The repetition of the word “for”: b “For /b Saul,” b “for /b Jonathan,” and “for the people of the Lord” b divides the matter /b and teaches that each individual misfortune is sufficient cause to rend one’s garments.,The Gemara asks: b But do we /b actually b rend /b our clothing upon hearing b evil tidings? But didn’t they say to Shmuel: King Shapur killed twelve thousand Jews in Mezigat Caesarea, and /b Shmuel b did not rend /b his clothing?The Gemara answers: b They said /b that one must rend his clothing upon hearing evil tidings b only /b in a case where the calamity involved b the majority of the community /b of Israel b and resembles the incident that occurred /b when Saul was killed and the entire nation of Israel suffered defeat.,The Gemara tangentially asks: b Did King Shapur /b really b kill Jews? But didn’t King Shapur say to Shmuel: I have /b a blessing b coming to me, for I have never killed a Jew? /b The Gemara answers: King Shapur never instigated the killing of Jews; b there, /b however, b they brought it upon themselves, as Rabbi Ami said /b in an exaggerated manner: b Due to the noise of the /b harp b strings /b of b Mezigat Caesarea, the walls of Laodicea were breached, /b for the residents of the city celebrated when they rebelled against King Shapur. Because they rebelled against him and threatened his rule, he was forced to kill them.,§ The Gemara continues its analysis of the i baraita /i : b From where do we /b derive that one must rend his garments b upon /b hearing God’s b name being blessed, /b i.e., cursed? b As it is written /b with regard to the blasphemous words said by Rab-shakeh: b “Then came Eliakim, son of Hilkiya, who was over the household, and Shebna the scribe, and Joah, son of Asaph, the recorder, to Hezekiah with their clothes rent” /b (II Kings 18:37)., b The Sages taught /b a i baraita /i with regard to this issue: Both b one who /b actually b hears /b the curse b and one who hears from the mouth of /b the one b who heard /b the curse b are obligated to rend /b their garments. b But the witnesses /b who testify against the person who uttered the blasphemy b are not obligated to rend /b their clothing when they testify as to what they heard b because they already rent /b their clothing b when they heard /b the curse the first time.,The Gemara asks: b What /b difference b does /b it make that they rent their garments b when they heard /b the curse the first time? b Didn’t they hear /b it again b now? /b The Gemara rejects this argument: b This will not enter your mind, as it is written: “And it came to pass, when King Hezekiah heard it, that he rent his clothes” /b (II Kings 19:1). This indicates that b the king rent /b his garments, b but /b those who reported the blasphemy to him b did not rend /b theirs, as they had already rent their garments the first time., b And from where do we /b derive that these rents b may not be /b properly b mended? This is derived /b by way of a verbal analogy between the verb b rending /b used here with regard to Hezekiah and the verb b rending /b used in the case of Elijah and Elisha.,§ b From where do we /b derive that one must rend his garments when b a Torah scroll has been burned? As it is written: “And it came to pass, that when Jehudi had read three or four leaves, he would cut it with a penknife, and cast it into the fire that was in the brazier” /b (Jeremiah 36:23). With regard to the verse itself the Gemara asks: b What /b is meant by b “three or four leaves,” /b and why did he cut the book only at that point?,The Gemara explains: b They said to Jehoiakim: Jeremiah has written a book of Lamentations /b over the future downfall and destruction of Jerusalem. b He said to them: What is written in it? /b They read him the first verse: b “How does the city sit solitary” /b (Lamentations 1:1). b He said to them: I am king, /b and this does not apply to me. b They read him /b the second verse: b “She weeps sore in the night” /b (Lamentations 1:2). He said to them: b I am king, /b and this does not apply to me. They read him the third verse: b “Judah is gone into exile due to affliction” /b (Lamentations 1:3). He said to them: b I am king. /b They read to him: b “The ways of Zion do mourn” /b (Lamentations 1:4). He said to them: b I am king. /b These are the four leaves, or verses, that he read first.,They read him an additional verse: b “Her adversaries have become the chief” /b (Lamentations 1:5), i.e., the reigning king will be removed from power. Once he heard this, b he said to them: Who said /b this? They said to him: This is the continuation of the verse: b “For the Lord has afflicted her for the multitude of her transgressions” /b (Lamentations 1:5). b Immediately, he cut out all the names /b of God b from /b the book b and burned them in fire. This is as it is written: “Yet they were not afraid, nor rent their garments, /b neither the king, nor any of his servants that heard all these words” (Jeremiah 36:24). b By inference, /b this shows b that /b they b were required to rend /b their clothing when they saw this., b Rav Pappa said to Abaye: /b Perhaps you can b say /b that they should have rent their garments b due to the evil tidings /b contained in the scroll and not because of the destruction of the book? Abaye b said to him: Were they evil tidings at that time? /b This was a prophecy and not an account of current events., b Rabbi Ḥelbo said /b that b Rav Huna said: One who sees a Torah scroll that was torn is obligated to make two rents, one for the parchment /b that was damaged b and one for the writing, as it is stated: /b “Then the word of the Lord came to Jeremiah, b after the king had burned the scroll and the words” /b (Jeremiah 36:27). This implies that a separate rent must be made for each of them, both the parchment and the writing.,It was related that b Rabbi Abba and Rav Huna bar Ḥiyya were sitting before Rabbi Abba. /b Rabbi Abba b needed to relieve himself. He removed his phylacteries /b from his head and b placed them on the cushion /b on which he was sitting. b An ostrich came and wanted to swallow /b the phylacteries., b He said: Now, /b had it succeeded to swallow it, b I would have been obligated to make two rents. He said to him: From where do you /b derive b this? There was an incident in which I /b was involved b and I came before Rav Mattana /b asking what to do, b but he did not have /b an answer readily available. b I /b then b came before Rav Yehuda, and he said to me: Shmuel said as follows: They said /b that one is obligated to rend his clothing b only /b when a Torah scroll or some other sacred book is torn b by force, and it resembles the incident that occurred /b with Jehoiakim.,§ b From where do we /b derive that one must rend his garments upon seeing b the cities of Judea /b in ruin? b As it is written: “There came certain men from Shechem, from Shiloh, and from Samaria, eighty people, their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring to the house of the Lord” /b (Jeremiah 41:5). This indicates that they rent their garments upon seeing the destruction., b Rabbi Ḥelbo said /b that b Ulla Bira’a said /b that b Rabbi Elazar said: One who sees the cities of Judea in their desolation says: “Your sacred cities are become a wilderness” /b (Isaiah 64:9), b and /b then b rends /b his garments. One who sees b Jerusalem in its desolation says: “Zion is a wilderness, Jerusalem a desolation” /b (Isaiah 64:9), b and /b then b rends /b his garments. One who sees b the Temple in its desolation says: “Our sacred and our beautiful house, where our fathers praised You, is burned with fire; and all our pleasant things are laid waste” ( /b Isaiah 64:10), b and /b then b rends /b his garments.,It was taught in the i baraita /i : b He /b first b rends /b his garments b for the Temple and /b then b extends /b the rent b for Jerusalem. And they raise a contradiction /b from another i baraita /i that states: Both b one who hears /b that Jerusalem is in ruin b and one who sees /b the destruction, b once he reaches /b Mount b Scopus [ i Tzofim /i ], rends /b his garments. b And he rends /b his garments b for the Temple separately and for Jerusalem separately. /b ,The Gemara answers: b This is not difficult. This /b i baraita /i , which states that instead of making a separate rent for Jerusalem one may extend the first rent that he had made for the Temple, is referring to the case where b one reached the Temple first, /b before seeing the rest of Jerusalem, and saw it in ruin. b That /b i baraita /i , which states that one must make separate rents for Jerusalem and for the Temple, is referring to the case where b one reached Jerusalem first, /b and only afterward the Temple.,§ b The Sages taught /b the following i baraita /i : b And all of these /b rents, b one may tack them /b together with loose stitches, b and hem them, and gather them, and fix them /b with imprecise b ladder-like /b stitches. b But one may not mend them /b with precise stitches., b Rav Ḥisda said: /b |
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157. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 94| 12b. רבי יהודה אומר המקום ירחם עליך ועל חולי ישראל רבי יוסי אומר המקום ירחם עליך בתוך חולי ישראל שבנא איש ירושלים בכניסתו אומר שלום וביציאתו אומר שבת היא מלזעוק ורפואה קרובה לבא ורחמיו מרובין ושבתו בשלום כמאן אזלא הא דאמר רבי חנינא מי שיש לו חולה בתוך ביתו צריך שיערבנו בתוך חולי ישראל כמאן כר' יוסי,ואמר רבי חנינא בקושי התירו לנחם אבלים ולבקר חולים בשבת אמר רבה בר בר חנה כי הוה אזלינן בתריה דרבי אלעזר לשיולי בתפיחה זימנין אמר המקום יפקדך לשלום וזימנין אמר (ליה) רחמנא ידכרינך לשלם היכי עביד הכי והאמר רב יהודה לעולם אל ישאל אדם צרכיו בלשון ארמי ואמר רבי יוחנן כל השואל צרכיו בלשון ארמי אין מלאכי השרת נזקקין לו שאין מלאכי השרת מכירין בלשון ארמי שאני חולה דשכינה עמו,דאמר רב ענן אמר רב מנין ששכינה סועד את החולה שנאמר (תהלים מא, ד) ה' יסעדנו על ערש דוי תניא נמי הכי הנכנס לבקר את החולה לא ישב לא על גבי מטה ולא על גבי כסא אלא מתעטף ויושב לפניו מפני ששכינה למעלה מראשותיו של חולה שנאמר ה' יסעדנו על ערש דוי ואמר רבא אמר רבין מנין שהקב"ה זן את החולה שנאמר ה' יסעדנו על ערש דוי:,ולא יקרא לאור הנר: אמר רבה אפילו גבוה שתי קומות ואפי' שתי מרדעות ואפילו עשרה בתים זו על גב זו חד הוא דלא ליקרי הא תרי שפיר דמי והתניא לא אחד ולא שנים אמר ר' אלעזר לא קשיא כאן בענין אחד כאן בשני ענינים אמר רב הונא ובמדורה אפי' עשרה בני אדם אסור,אמר רבא אם אדם חשוב הוא מותר מיתיבי לא יקרא לאור הנר שמא יטה אמר ר' ישמעאל בן אלישע אני אקרא ולא אטה פעם א' קרא ובקש להטות אמר כמה גדולים דברי חכמים שהיו אומרים לא יקרא לאור הנר ר' נתן אומר קרא והטה וכתב על פנקסו אני ישמעאל בן אלישע קריתי והטיתי נר בשבת לכשיבנה בהמ"ק אביא חטאת שמנה א"ר אבא שאני ר' ישמעאל בן אלישע הואיל ומשים עצמו על דברי תורה כהדיוט,תני חדא שמש בודק כוסות וקערות לאור הנר ותניא אידך לא יבדוק לא קשיא כאן בשמש קבוע כאן בשמש שאינו קבוע ואי בעית אימא הא והא בשמש קבוע ולא קשיא הא בדמשחא והא בדנפטא,איבעיא להו שמש שאינו קבוע בדמשחא מהו אמר רב הלכה ואין מורין כן ור' ירמיה בר אבא אמר הלכה ומורין כן ר' ירמיה בר אבא איקלע לבי רב אסי קם שמעיה קא בדיק לנהורא דשרגא אמרה ליה דביתהו ומר לא עביד הכי אמר לה שבקיה כרביה ס"ל:,באמת אמרו החזן כו': והאמרת רישא רואה מאי לאו לקרות לא לסדר ראשי פרשיותיו וכן אמר רבה בר שמואל אבל מסדר הוא ראשי פרשיותיו וכולה פרשה לא | 12b. b Rabbi Yehuda says /b that it is appropriate to say: b May the Omnipresent have compassion upon you and upon all the sick people of Israel. Rabbi Yosei says /b that it is appropriate to say: b May the Omnipresent have compassion upon you among the sick people of Israel, /b thereby including this sick person within the community of Israel. When b Shevna of Jerusalem /b would visit a sick person on Shabbat, b upon entering, he would say /b i shalom /i b . And when he exited he would say: It is Shabbat /b when one is prohibited b to cry out, and healing is soon to come, and His compassion is abundant, and rest /b on Shabbat b in peace. /b The Gemara asks: b In accordance with whose /b opinion b is /b the i halakha /i that b Rabbi Ḥanina said: One who has a sick person in his house must include him among the sick people of Israel /b in his prayer? b In accordance with whose /b opinion? b In accordance with /b the opinion of b Rabbi Yosei. /b , b And Rabbi Ḥanina said: It was /b only b with great difficulty that /b the Sages b permitted to comfort the mourners and visit the sick on Shabbat, /b as both the visitor and the comforter experience suffering on Shabbat. They permitted it only due to the mitzva involved in these activities. b Rabba bar bar Ḥana said: When we would follow Rabbi Elazar to inquire about /b the health of b a sick person; sometimes he would say /b in Hebrew: b May the Omnipresent remember you for peace /b , b and sometimes he would say to him /b in Aramaic: b May the all-Merciful remember you for peace. /b He would say it in Aramaic when the sick person did not understand Hebrew (Rav Elazar Moshe Horovitz). The Gemara asks: b How did he do this, /b pray in Aramaic? b Didn’t Rav Yehuda say: A person should never request /b that b his needs /b be met b in the Aramaic language /b ? b And, /b similarly, b Rabbi Yoḥa said: Anyone who requests /b that b his needs /b be met b in the Aramaic language /b , b the ministering angels do not attend to him /b to bring his prayer before God, b as the ministering angels are not familiar with the Aramaic language, /b but only with the sacred tongue, Hebrew, exclusively. The Gemara responds: b A sick person is different. /b He does not need the angels to bring his prayer before God because b the Divine Presence is with him. /b , b As Rav A said /b that b Rav said: From where is it derived that the Divine Presence cares for /b and aids b the sick person? As it is stated: “God will support him on the bed of illness” /b (Psalms 41:4). The Gemara comments: b That was also taught /b in a i baraita /i : b One who enters to visit the sick person should sit neither on the bed nor on a chair; rather, he should wrap himself /b in his prayer shawl with trepidation and awe, b and sit before /b the sick person below him, b as the Divine Presence is above the head of the sick person, as it is stated: “God will support him on the bed of illness,” /b and he must treat the Divine Presence with deference. On a similar note, b Rava said /b that b Ravin said: From where /b is it derived b that the Holy One, Blessed be He, feeds the sick person /b during his illness? b As it is stated: “God will support him on the bed of illness.” /b ,We learned in the mishna that b one may not read /b a book b by candlelight /b on Shabbat. b Rabba said: /b Since a decree was issued, there is no distinction whether or not the lamp was near enough to him to enable him to adjust the wick. The prohibition applies b even /b if the lamp was b two statures /b of a person b high, and even /b as high as b two plow handles, and even /b if it was as high as b ten houses one atop the other. /b We learned in the mishna that one may not read, and the Gemara infers: b One may not read, but /b for b two, /b apparently, he may b well /b do so. They will not violate any prohibition, as two people together will certainly not forget the Shabbat prohibition. The Gemara asks: b Wasn’t it taught /b in a i baraita /i that b neither one nor two /b are permitted to read by the light of the lamp? b Rabbi Elazar said: /b This is b not difficult, /b as there is room to distinguish between them and say that b here, /b where two were permitted to read by candlelight, it is referring to a case where they are both engaged b in one matter /b and will remind each other to refrain from adjusting the wick. b There, /b where two were prohibited to read by candlelight it is referring to a case where they are engaged b in two /b different b matters. /b Since each is preoccupied with a different text, they will not pay attention and remind each other. b Rav Huna said: And with regard to a bonfire, /b where everyone is sitting around it and not adjacent to it, b even /b if they were b ten people, it is prohibited /b to read by its light. When sitting around a bonfire, everyone sits at a distance from the others, and therefore they do not notice each other, and each is liable to adjust the firebrands to provide himself with more light., b Rava said: /b Even though they prohibited reading by candlelight due to a decree lest they adjust the wick, b if he is an important person, it is permitted, /b as even on weekdays he is not accustomed to adjust a lamp that is dirty with oil. The Gemara b raises an objection /b from that which was taught in a i Tosefta /i : b One may not read /b a book on Shabbat b by the light of the lamp, lest he adjust it. /b The i Tosefta /i relates that b Rabbi Yishmael ben Elisha said: I will read and will not adjust, /b as I will certainly not forget that it is Shabbat. However, b once he read /b a book by candlelight b and /b he b sought to adjust /b the wick. b He said: How great are the words of the Sages, who would say /b that b one may not read by candlelight, /b as even a person like me sought to adjust the wick. b Rabbi Natan says: /b That was not the way it happened. Rather, b he read and /b actually b adjusted /b the wick, b and he wrote /b afterward b in his notebook [ i pinkas /i ]: I, Yishmael ben Elisha, read and adjusted a lamp on Shabbat. When the Temple will be rebuilt I will bring a fat sin-offering /b as atonement for this sin. This proves that even an important person like Rabbi Yishmael ben Elisha is liable to adjust the wick. b Rabbi Abba said: Rabbi Yishmael ben Elisha is different, since with regard to the study of Torah, he comports himself like a simple man /b with no air of importance, but generally, an important person would not dirty his hands and adjust the wick.,On this subject, the Gemara cites two apparently contradictory i baraitot /i . b It was taught /b in b one /b i baraita /i that a b servant may examine cups and bowls by candlelight /b to check if they are clean. b And it was taught /b in b another /b i baraita /i that b he may not examine /b them. The Gemara explains: This is b not difficult. /b Rather, b here, /b the i baraita /i that prohibited examining the cups, is referring b to a regularly /b employed b servant /b who fears his master and examines the dishes meticulously. Therefore, there is concern lest he come to adjust the wick. While b there, /b the i baraita /i that permitted examining the cups, is referring b to a servant who is not regularly /b employed, does not fear his master, and therefore will not check meticulously. There is no concern lest he come to adjust the wick. b And if you wish, say /b instead that b this /b i baraita /i b and that /b i baraita /i are both referring b to a regularly /b employed b servant. And /b this is b not difficult, /b as they are not referring to the same kind of lamp. b This /b i baraita /i , which prohibited examining the dishes, is referring b to an oil lamp, /b where there is room for concern lest he adjust it. b And that /b i baraita /i , which permitted examining the dishes, is referring b to a naphtha /b [ b i nafta /i /b ] b lamp. /b Since the naphtha lamp is dirty, the servant certainly will not touch it while checking the cups and dishes., b A dilemma was raised before /b the Sages: b What is /b the ruling with regard to b a servant who is not regularly /b employed in terms of examining cups and dishes by the light of b an oil lamp? /b Is he permitted to examine the cups by candlelight, or not? From the perspective of his being a servant not regularly employed, it should be permitted. On the other hand, because it is an oil lamp it should be prohibited. b Rav said: The i halakha /i /b is that it is permitted, b and, /b however, i ab initio /i b a /b public b ruling is not issued to that effect /b so that they will not come to sin. However, one who knows the i halakha /i that it is permitted may practice accordingly. b Rabbi Yirmeya bar Abba said: That i halakha /i is /b that it is permitted b and a /b public b ruling is issued to that effect. /b The Gemara relates that b Rabbi Yirmeya bar Abba happened to /b come to b the house of Rav Asi /b on Shabbat. Rabbi Yirmeya’s b servant stood and examined the cups by the light of a lamp /b [ b i sheraga /i /b ], as he was not a regularly employed servant in the house of Rav Asi. Rav Asi’s b wife said to /b Rav Asi: But b the Master, /b you, b does not do so. /b You prohibit doing so. Why is the servant of Rabbi Yirmeya examining the cups? b He said to her: Leave him, he holds in accordance with /b the opinion of b his master. /b ,We learned in the mishna that b in truth they said /b that b the attendant /b sees where in the book the children under his supervision are reading, but he himself should not read. The Gemara asked: b Didn’t you say in the first clause /b of the mishna that the attendant b sees? Doesn’t /b that mean that he sees in order b to read? /b How can that part of the mishna conclude by saying that he may not read? The Gemara answers: b No, /b it does not mean that the attendant is permitted to actually read; rather, he is only permitted b to /b look and b arrange the beginning of his sections /b of the Torah that b he /b must read the next day. b And so too, Rabba bar Shmuel said: However, he may arrange the beginning of his sections /b that he must read the next day. The Gemara asks: b And /b may he b not /b read b the entire section? /b |
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158. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 181| 29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:, big strongמתני׳ /strong /big ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים חל להיות בתוך השבת מקדימין לשעבר ומפסיקין לשבת אחרת,בשניה זכור בשלישית פרה אדומה ברביעית החודש הזה לכם בחמישית חוזרין לכסדרן,לכל מפסיקין בראשי חדשים בחנוכה ובפורים בתעניות ובמעמדות וביוה"כ:, big strongגמ׳ /strong /big תנן התם באחד באדר משמיעין על השקלים | 29a. b One interrupts /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. b They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. The Gemara qualifies this ruling: b In what /b case b is this statement said? /b Only b where there are not sufficient /b numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. b However, /b when b there are sufficient /b numbers, additional people b should not interrupt /b their Torah study to participate.,The Gemara asks: b And how many /b people b are /b considered b sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and /b another b six thousand /b men to blow b horns /b as a sign of mourning. b And some say /b a different version: b Twelve thousand men, among whom are six thousand /b men with b horns. Ulla said: For example, /b enough b to make a procession of people /b all the way b from the /b town b gate [ i abbula /i ] to the place of burial. /b , b Rav Sheshet said: As /b the Torah b was given, so it /b should be b taken away, /b i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. b Just as /b the Torah b was given in the presence of six hundred thousand /b men, b so too its taking /b should be done b in the presence of six hundred thousand /b men. The Gemara comments: b This applies to someone who read /b the Bible b and studied /b i halakhot /i for himself. b But for someone who taught /b others, b there is no limit /b to the honor that should be shown to him.,§ b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence /b went b with them. They were exiled to Egypt, /b and b the Divine Presence /b went b with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” /b (I Samuel 2:27). b They were exiled to Babylonia, /b and b the Divine Presence /b went b with them, as it is stated: “For your sake I have sent to Babylonia” /b (Isaiah 43:14). b So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” /b (Deuteronomy 30:3). b It does not state: He will bring back, /b i.e., He will cause the Jewish people to return, b but rather /b it says: b “He will return,” /b which b teaches that the Holy One, Blessed be He, will return /b together b with them from among the /b various b exiles. /b ,The Gemara asks: b Where in Babylonia /b does the Divine Presence reside? b Abaye said: In the /b ancient b synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say /b that the Divine Presence resided b here and there, /b i.e., in both places simultaneously. b Rather, at times /b it resided b here /b in Huzal b and at times there /b in Neharde’a. b Abaye said: I have /b a blessing b coming to me, for whenever I am /b within b a distance of a parasang /b from one of those synagogues, b I go in and pray there, /b due to the special honor and sanctity attached to them. It was related that b the father of Shmuel and Levi were /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came /b and b they heard a loud sound, /b so b they arose and left. /b ,It was further related that b Rav Sheshet was /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a, /b and b the Divine Presence came but he did not go out. The ministering angels came and were frightening him /b in order to force him to leave. Rav Sheshet turned to God and b said before Him: Master of the Universe, /b if one is b wretched and /b the other is b not wretched, who should defer to whom? /b Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and b said to them: Leave him. /b ,The verse states: b “Yet I have been to them as a little sanctuary /b in the countries where they have come” (Ezekiel 11:16). b Rabbi Yitzḥak said: This /b is referring to b the synagogues and study halls in Babylonia. And Rabbi Elazar said: This /b is referring to b the house of our master, /b i.e., Rav, b in Babylonia, /b from which Torah issues forth to the entire world., b Rava interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Lord, You have been our dwelling place /b in all generations” (Psalms 90:1)? b This /b is referring to b the synagogues and study halls. Abaye said: Initially, I used to study /b Torah b in /b my b home and pray in the synagogue. Once I heard /b and understood b that which /b King b David says: “Lord, I love the habitation of Your house” /b (Psalms 26:8), b I would /b always b study /b Torah b in the synagogue, /b to express my love for the place in which the Divine Presence resides., b It is taught /b in a i baraita /i : b Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be /b transported and b reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” /b (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. b And are /b these b matters not /b inferred through an b i a fortiori /i /b argument: b Just as Tabor and Carmel, which came only momentarily to study Torah, were /b relocated and b established in Eretz Yisrael /b in reward for their actions, b all the more so /b should b the synagogues and study halls /b in Babylonia, b in which the Torah is read and disseminated, /b be relocated to Eretz Yisrael., b Bar Kappara interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Why do you look askance [ i teratzdun /i ], O high-peaked mountains, /b at the mountain that God has desired for His abode” (Psalms 68:17)? b A Divine Voice issued forth and said to /b all the mountains that came and demanded that the Torah be given upon them: b Why do you seek [ i tirtzu /i ] /b to enter into b a legal dispute [ i din /i ] with /b Mount b Sinai? You are all blemished in comparison to /b Mount b Sinai, /b as b it is written here: “High-peaked [ i gavnunnim /i ]” and it is written there, /b with regard to the blemishes that disqualify a priest: b “Or crookbacked [ i gibben /i ] or a dwarf” /b (Leviticus 21:20). b Rav Ashi said: Learn from /b this that b one who is arrogant is /b considered b blemished. /b The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, b it may not be made /b into b a i kappendarya /i . /b The Gemara asks: b What is /b meant by b i kappendarya /i ? Rava said: A shortcut, as /b implied by b its name. /b The Gemara clarifies: b What /b do you mean by adding: b As /b implied by b its name? /b It is b like one who said: Instead of going around the /b entire row of b houses [ i makkifna addari /i ] /b to get to the other side, thereby lengthening my journey, b I will enter this /b house and walk through it to the other side. The word i kappendarya /i sounds like a contraction of i makkifna addari /i . This is what Rava meant by saying: As implied by its name., b Rabbi Abbahu said: If /b a public b path had initially /b passed through that location, before the synagogue was built, b it is permitted /b to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path., b Rav Naḥman bar Yitzḥak said: /b With regard to b one who enters /b a synagogue b without intending to make it /b into b a shortcut, /b when he leaves b he is permitted to make it /b into b a shortcut /b for himself, by leaving through the exit on the other side of the building. b And Rabbi Ḥelbo said /b that b Rav Huna said: /b With regard to b one who enters a synagogue to pray, he is permitted to make it /b into b a shortcut /b for himself by leaving through a different exit, and it is fitting to do so, b as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” /b (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If b grass sprang up in /b a ruined synagogue, although it is not befitting its sanctity, b one should not pick /b it, b due to /b the b anguish /b that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b One may not pick /b the grass b and feed /b it to one’s animals, b but he may pick /b it b and leave /b it there? The Gemara answers: b When we learned /b the prohibition against picking the grass in b the mishna as well, we learned /b only that it is prohibited to b pick /b it and b feed /b it to one’s animals, but it is permitted to leave it there., b The Sages taught /b in a i baraita /i : In b a cemetery, one may not act with frivolity; one may not graze an animal /b on the grass growing b inside it; and one may not direct a water channel /b to pass b through it; and one may not gather grass inside it /b to use the grass as feed for one’s animals; b and if one gathered /b grass for that purpose, b it should be burnt on the spot, out of respect for the dead. /b ,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, b to which /b clause of the i baraita /i does it refer? b If we say /b it is referring b to the last clause, /b that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: b Since /b the grass b is burnt on the spot, /b and not publicly, b what respect for the dead is there /b in this act? b Rather, /b the phrase must be referring b to the first clause /b of the i baraita /i , and it explains why it is prohibited to act with frivolity., strong MISHNA: /strong On four i Shabbatot /i during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When b the New Moon of Adar occurs on Shabbat, /b the congregation b reads the portion of i Shekalim /i /b on that Shabbat. If the New Moon b occurs during /b the middle of b the week, they advance /b the reading of that portion b to the previous /b Shabbat, b and, /b in such a case, b they interrupt /b the reading of the four portions b on the following Shabbat, /b which would be the first Shabbat of the month of Adar, and no additional portion is read on it., b On the second /b Shabbat, the Shabbat prior to Purim, they read the portion: b “Remember /b what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. b On the third /b Shabbat, they read the portion of b the Red Heifer [ i Para /i ] /b (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. b On the fourth /b Shabbat, they read the portion: b “This month [ i haḥodesh /i ] shall be for you” /b (Exodus 12:1–20), which describes the offering of the Paschal lamb. b On the fifth /b Shabbat, b they resume the /b regular weekly b order /b of readings and no special portion is read., b For all /b special days, the congregation b interrupts /b the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies b on the New Moons, on Hanukkah, and on Purim, on fast days, and on the /b non-priestly b watches, and on Yom Kippur. /b , strong GEMARA: /strong b We learned /b in a mishna b there /b ( i Shekalim /i 1:1): b On the first of Adar they make /b a public b announcement concerning /b the forthcoming collection of half- b shekels. /b The money is used for the communal offerings in the Temple in the coming year. |
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| 159. Origen, Commentary On The Song of Songs, 23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 73 |
160. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 221| 86a. לא מיבעיא קאמר לא מיבעיא צא נחור דלאו שחיטה היא כלל אבל צא טרוף אימא שחיטה שאינה ראויה שמה שחיטה וליבעי כסוי קמ"ל כדר' חייא בר אבא,ולמ"ד צא נחור מ"ט לא אמר צא טרוף וכי תימא קסבר שחיטה שאינה ראויה שמה שחיטה והא א"ר חייא בר אבא א"ר יוחנן ראה רבי דבריו של רבי שמעון בכסוי הדם ושנאו בלשון חכמים,לא מיבעיא קאמר לא מיבעיא צא טרוף דשחיטה שאינה ראויה לא שמה שחיטה אבל צא נחור אימא אין שחיטה לעוף מן התורה ונחירתו זו היא שחיטתו וליבעי כסוי קמ"ל כאשר צויתיך,ומי נפל ליה יאניבא בכיתניה והאמר רבין בר אבא ואמרי לה אמר רבי אבין בר שבא משעלו בני הגולה פסקו הזיקין והזועות והרוחות והרעמים ולא החמיץ יינם ולא לקה פשתנם ונתנו חכמים עיניהם ברבי חייא ובניו,כי מהניא זכותייהו אעלמא אדידהו לא כדרב יהודה אמר רב דאמר רב יהודה אמר רב בכל יום ויום בת קול יוצאת ואומרת כל העולם כולו ניזון בשביל חנינא בני וחנינא בני די לו בקב חרובין מערב שבת לערב שבת:, big strongמתני׳ /strong /big חרש שוטה וקטן ששחטו ואחרים רואין אותם חייב לכסות בינן לבין עצמן פטור מלכסות,וכן לענין אותו ואת בנו ששחטו ואחרים רואין אותן אסור לשחוט אחריהם בינן לבין עצמן רבי מאיר מתיר לשחוט אחריהן וחכמים אוסרים ומודים שאם שחט שאינו סופג את הארבעים:, big strongגמ׳ /strong /big ורבנן מאי שנא רישא דלא פליגי ומאי שנא סיפא דפליגי,רישא אי אמרינן חייבין לכסות אמרי שחיטה מעלייתא היא ואתי למיכל משחיטתן,סיפא נמי כיון דקאמרי רבנן אסור לשחוט אחריהם אמרי שחיטה מעלייתא היא ואתי למיכל משחיטתן,סיפא אמרי בשרא דלא קא מיבעיא ליה רישא נמי אמרי לנקר חצירו הוא צריך,שחט באשפה מאי איכא למימר בא לימלך מאי איכא למימר,וליטעמיך סיפא נמי בא לימלך מאי איכא למימר,אלא רבנן אכולה מילתא פליגי ונטרי ליה לר' מאיר עד דמסיק לה למילתא והדר פליגי עילויה,בשלמא רבנן לחומרא אלא רבי מאיר מאי טעמא,אמר רבי יעקב אמר רבי יוחנן מחייב היה רבי מאיר על שחיטתן משום נבלה מאי טעמא אמר רבי אמי הואיל ורוב מעשיהן מקולקלים,אמר ליה רב פפא לרב הונא בריה דרב יהושע ואמרי לה רב הונא בריה דרב יהושע לרב פפא מאי איריא רוב אפילו מיעוט נמי דהא רבי מאיר חייש למיעוטא סמוך מיעוטא לחזקה ואתרע ליה רובא,דתנן תינוק שנמצא בצד העיסה ובצק בידו רבי מאיר מטהר וחכמים מטמאין מפני שדרכו של תינוק לטפח ואמרינן מאי טעמא דרבי מאיר קסבר רוב תינוקות מטפחין ומיעוט אין מטפחין ועיסה זו בחזקת טהרה עומדת | 86a. The Gemara responds: Rav Dimi b is speaking /b utilizing the style of: b It is not necessary. /b That is, b it is not necessary /b to teach: b Go out /b and b tear loose, since /b it is obvious that b this is not /b considered b slaughter at all /b and one is not required to cover the blood. b But /b with regard to the instruction: b Go out /b and b render /b the bird b a i tereifa /i , I would say /b that an act of b slaughter that is not fit /b to render the meat permitted b is /b nevertheless b considered /b an act of b slaughter, and /b the blood of this bird b should require covering. /b Therefore, Rav Dimi b teaches us in accordance with /b the statement b of Rabbi Ḥiyya bar Abba /b (85a), that Rabbi Yehuda HaNasi holds with regard to the mitzva of covering the blood that an act of slaughter that is not fit to render the meat permitted is not considered an act of slaughter, and one is therefore not required to cover the blood of this bird.,The Gemara asks: b And according to the one who says /b that Rabbi Yehuda HaNasi said to Rabbi Ḥiyya: b Go out /b and b tear loose /b the windpipe and gullet, b what is the reason /b Rabbi Yehuda HaNasi b did not say: Go out /b and b render /b the bird b a i tereifa /i ? And if you would say /b the reason is because Rabbi Yehuda HaNasi holds that an act of b slaughter that is not fit /b to render the meat permitted b is /b considered an act of b slaughter, /b and one would be required to cover the blood, this is untenable. As b doesn’t Rabbi Ḥiyya bar Abba say /b that b Rabbi Yoḥa says: Rabbi /b Yehuda HaNasi b saw /b as correct b the statement of Rabbi Shimon, /b that an ineffective slaughter is not considered an act of slaughter b with regard to /b the mitzva of b covering the blood, and taught it /b in the mishna here b using the term: The Rabbis? /b ,The Gemara responds: Ravin b is speaking /b utilizing the style of: b It is not necessary. /b That is, b it is not necessary /b to teach: b Go out /b and b render /b the bird b a i tereifa /i , since /b an act of b slaughter that is not fit /b to render the meat permitted b is not /b considered b slaughter /b and one would not be required to cover the blood of the bird. b But /b with regard to the instruction: b Go out /b and b tear loose /b the windpipe and gullet, b I would say /b that the b slaughter of a bird is not /b obligatory b by Torah law /b to render it permitted for consumption, b and /b consequently, b the tearing loose /b of b its /b windpipe and gullet b is /b considered b its slaughter and /b the blood of this bird b should require covering. /b Therefore, Ravin b teaches us /b that Rabbi Yehuda HaNasi holds that the slaughter of a bird is obligatory by Torah law, as he himself derives from the verse: b “As I have commanded you” /b (Deuteronomy 12:21).,§ The Gemara questions the very occurrence of the incident involving Rabbi Ḥiyya: b And could moths have infested his flax? But doesn’t Ravin bar Abba say, and some say Rabbi Avin bar Sheva says: From when the people of the Exile ascended /b from Babylonia to Eretz Yisrael b there ceased /b to be b meteors, earthquakes, /b storm b winds, and thunder; and their wine did not sour, and their flax was not stricken /b with an infestation of moths; b and the Sages placed their eyes, /b i.e., attributed these phenomena, b to /b the merit of b Rabbi Ḥiyya and his sons, /b who ascended from Babylonia? If so, how was Rabbi Ḥiyya’s flax affected?,The Gemara responds: b When their merit is effective, /b it is effective b for the /b rest of the b world but not for themselves. /b And this is b in accordance with /b the statement b that Rav Yehuda says /b in the name of b Rav, as Rav Yehuda says /b that b Rav says: Each and every day a Divine Voice emerges and says: The entire world is sustained in the merit of Ḥanina /b ben Dosa, b My son, and /b yet for b Ḥanina, My son, a i kav /i of carobs, /b i.e., a very small amount of inferior food, b is sufficient /b to sustain him b from /b one b Shabbat eve to /b the next b Shabbat eve. /b Similarly, the merit of Rabbi Ḥiyya and his sons was effective for others but not for themselves., strong MISHNA: /strong In the case of b a deaf-mute, an imbecile, or a minor who slaughtered /b an undomesticated animal or a bird, b and others saw them /b and ensured that the slaughter was properly performed, in which case the slaughter is valid (see 2a), one who oversaw the slaughter is b obligated to cover /b the blood. If they slaughtered the animals b among themselves /b without supervision, one is b exempt /b from the obligation to cover the blood., b And likewise with regard to the matter of /b slaughtering b a mother and its offspring /b on the same day, if a deaf-mute, an imbecile, or a minor b slaughtered /b an undomesticated mother animal b and others saw them, /b it is b prohibited to slaughter /b its offspring b after them. /b If they slaughtered the mother animal b among themselves, Rabbi Meir deems /b it b permitted to slaughter /b its offspring b after them and the Rabbis deem /b it b prohibited. And /b the Rabbis b concede that if one slaughtered /b the offspring thereafter b that he does not incur the forty /b lashes, as it is possible the mother was not properly slaughtered., strong GEMARA: /strong The Gemara asks: b And /b as for b the Rabbis, what is different /b about b the first clause /b of the mishna that discusses the covering of the blood, b where they do not disagree /b with the statement that if a deaf-mute, an imbecile, or a minor slaughtered an animal without supervision one is exempt from the obligation to cover the blood, which indicates the Rabbis hold that such an act of slaughter is not considered an act of slaughter; b and what is different /b about b the latter clause /b of the mishna that discusses the prohibition against slaughtering a mother and its offspring on the same day, b where they disagree /b with Rabbi Meir and hold that if a deaf-mute, an imbecile, or a minor slaughtered a mother animal without supervision one is prohibited to subsequently slaughter its offspring, indicating they hold that such an act of slaughter is in fact considered an act of slaughter?,The Gemara responds: Actually, it is uncertain whether this slaughter is valid or not. With regard to b the first clause, if we say one is obligated to cover /b the blood from an unsupervised slaughter, people might b say /b this is because b the slaughter /b performed by these people b is proper, and they will come to eat /b meat b from their slaughter, /b and it is in fact forbidden to eat from their slaughter. Therefore, the Rabbis did not require the covering of the blood.,The Gemara challenges: If so, then with regard to b the latter clause /b of the mishna b as well, since the Rabbis say /b it is b prohibited to slaughter /b the offspring of the mother b after them, /b people might b say /b this is because b the slaughter /b performed by these people b is proper, and they will come to eat /b meat b from their slaughter. /b ,The Gemara rejects this: With regard to b the latter clause, /b prohibiting the slaughter of the offspring will not cause people to conclude the unsupervised slaughter of the mother by disqualified people was valid. Rather, b they will say: /b The reason the offspring is not slaughtered is b because /b the owner b does not need the meat. /b The Gemara asks: But with regard to b the first clause as well, /b covering the blood will not lead one to conclude that the unsupervised slaughter was valid, as people b will say: /b He is covering the blood b because he needs to clean his courtyard /b of the blood. If so, let the Rabbis deem one obligated to cover the blood.,The Gemara rejects this: But if a disqualified person b slaughtered /b the animal b in a garbage dump, what can be said /b to allow the covering of the blood? Obviously, people will not assume one covers the blood in order to clean a garbage dump. Similarly, if one b comes to consult /b the court, b what can be said? /b That is, if one sees from a distance that a disqualified person slaughtered an animal and the blood is uncovered, and he comes to consult the court with regard to the obligation to cover the blood, if the court tells him to cover the blood he might conclude that this is because the unsupervised slaughter was valid. Accordingly, since there are scenarios in which one might mistakenly conclude that the unsupervised slaughter of inept people is valid, the Rabbis concede that one is exempt from covering the blood of such an act of slaughter in all cases.,The Gemara asks: b But according to your reasoning /b that the Rabbis are concerned for the aforementioned scenarios, then with regard to b the latter clause as well, /b if one b comes to consult /b the court with regard to the slaughter of the offspring, b what can be said? /b That is, if one sees a disqualified person slaughter the mother, and he comes to ask the court whether he may slaughter the offspring on the same day, if the court prohibits him from slaughtering it he might conclude that this is because the slaughter of the mother was valid. Why, then, do the Rabbis prohibit one from slaughtering the offspring?,The Gemara concludes: b Rather, /b it must be that b the Rabbis disagree concerning the entire matter, /b i.e., they disagree with regard to covering the blood as well, and hold that if a disqualified person slaughtered an animal while unsupervised, one must cover the blood; b and /b the Rabbis b waited for Rabbi Meir until he concluded his statement, and then they disagreed with him /b on both accounts.,The Gemara asks: If so, b granted, /b the opinion of the b Rabbis /b is understandable, as they consistently rule b stringently. /b That is, although it is prohibited to consume the meat of an unsupervised slaughter performed by a deaf-mute, an imbecile, or a minor, the Rabbis require one to cover the blood and prohibit one to slaughter the offspring, due to concern that the person may have performed a valid slaughter. b But /b with regard to the opinion of b Rabbi Meir /b that one is exempt from covering the blood and that one may slaughter the offspring on the same day, b what is the reason /b he does not rule stringently due to uncertainty?, b Rabbi Ya’akov says /b that b Rabbi Yoḥa says: Rabbi Meir would deem /b one b liable /b to receive lashes b for /b eating from b the slaughter of /b a deaf-mute, an imbecile, or a minor, b due to /b violation of the prohibition against eating from b an animal carcass. /b According to Rabbi Meir there is no uncertainty with regard to such slaughter, and it is not considered an act of slaughter at all. Consequently, one may become liable to receive lashes for its consumption. The Gemara asks: b What is the reason? Rabbi Ami says: Since the majority of actions /b of a deaf-mute, imbecile, and a minor b are bungled, /b i.e., they are performed incompetently, it can be assumed that their slaughter was performed improperly as well., b Rav Pappa said to Rav Huna, son of Rav Yehoshua, and some say /b that b Rav Huna, son of Rav Yehoshua, /b said b to Rav Pappa: Why /b did Rabbi Ami b specifically /b state that the reasoning of Rabbi Meir is based on the assumption that the b majority /b of their actions are bungled? b Even /b if only b a minority /b of their actions are bungled and the majority are performed competently, Rabbi Meir would b also /b maintain that the animal is considered a carcass, b as Rabbi Meir is concerned for a minority /b when it can be combined with a presumptive status. If so, b append the minority to the presumptive status /b of an animal prior to its slaughter, i.e., that it is prohibited for consumption, b and the majority /b of competent acts of slaughter b is /b thereby b weakened. /b ,The Gemara proves that Rabbi Meir is concerned for the minority: b As we learned /b in a mishna ( i Teharot /i 3:8): In the case of a ritually impure b child who is found alongside /b ritually pure b started dough, and /b he has b risen dough in his hand /b that may have been removed from the larger portion of started dough, b Rabbi Meir deems /b the started dough b pure. /b This is because there is no proof the child touched it; he might have been given the piece by someone else. b And the Rabbis deem it impure, /b as they assume he touched the started dough. The child is presumed to be impure b because it is the manner of a child to handle /b items. b And we say /b with regard to this mishna: b What is the reasoning of Rabbi Meir? He holds /b that b a majority of children handle /b items, in this case the dough, that are within reach, b and a minority do not handle /b items within reach, b and /b the b dough /b itself b retains a presumptive status of purity /b since its impurity has not been definitively determined. |
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161. Anon., Exodus Rabbah, 23.14 (4th cent. CE - 9th cent. CE) Tagged with subjects: •akiva, rabbi, debates with pappias Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 89| 23.14. דָּבָר אַחֵר, כִּי גָאֹה גָאָה, הֲדָא הוּא דִכְתִיב (שיר השירים א, ט): לְסֻסָתִי בְּרִכְבֵי פַרְעֹה, דָּרַשׁ רַבִּי פָּפּוֹס לְסֻסָתִי כְּתִיב [כמו שכתוב בשיר השירים רבה]: עַד יֵשׁ לְךָ רוּחַ יֵשׁ לְךָ כְּנָפַיִם, מִיָּד הֱסִיטָן הַקָּדוֹשׁ בָּרוּךְ הוּא וְהֵבִיאָן מִבֵּין גַּלְגַּלֵּי הַמֶּרְכָּבָה וֶהֱסִיטָן עַל הַיָּם. מַהוּ (שיר השירים א, ט): דִּמִּיתִיךְ רַעֲיָתִי, שֶׁנִּדְמוּ גַּלֵּי הַיָּם לְסוּסְיוֹת נְקֵבוֹת וּמִצְרִיִּים הָרְשָׁעִים לְסוּסִים זְכָרִים מְזֻהָמִים, וְהָיוּ רָצִים אַחֲרֵיהֶם עַד שֶׁנִּשְׁתַּקְּעוּ בַּיָּם, שֶׁנֶּאֱמַר: סוּס וְרֹכְבוֹ רָמָה בַיָּם. וְהָיָה הַמִּצְרִי אוֹמֵר לְסוּסוֹ אֶתְמוֹל הָיִיתִי מוֹשְׁכֲךָ לְהַשְׁקוֹתְךָ מַיִם וְלֹא הָיִיתָ בָּא אַחֲרַי, עַכְשָׁו אַתָּה בָּא לְשָׁקְעֵנִי בַּיָּם, וְהָיָה הַסּוּס אוֹמֵר לוֹ: רָמָה בַיָּם, רְאֵה מַה בַּיָּם, רוּמוֹ שֶׁל עוֹלָם אֲנִי רוֹאֶה בַיָּם: | |
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| 162. Anon., Avot Derabbi Nathan A, None (6th cent. CE - 8th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 120 |
| 163. Anon., Abot De Rabbi Nathan, 16 (7th cent. CE - 9th cent. CE) Tagged with subjects: •akiva, rabbi Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 101 |
| 164. Papyri, P.Murabba'T, 19, 115 Tagged with subjects: •nan Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 118 |
| 180. Papyri, P.Yadin, 11, 14, 17-18, 21-22, 37, 19 Tagged with subjects: •nan Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 145 |
| 183. Papyri, P.Hever, 65, 69, 8, 62 Tagged with subjects: •nan Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 118 |
| 201. Babylonian Talmud, Zev, None Tagged with subjects: •akiva, rabbi, and r. yishmael/two-schools hypothesis •yishmael, rabbi, and r. akiva/two-schools hypothesis Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 128 |
| 203. Palestinian Talmud, Hag, None Tagged with subjects: •akiva, rabbi, esotericism Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 526 |
| 204. Mishna, Av, 2.4-2.5, 3.15 Tagged with subjects: •akiva, rabbi, on free will Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 331 |
| 205. Mishna, Ber, 1.5 Tagged with subjects: •akiva, rabbi, esotericism Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 526 |
| 206. Babylonian Talmud, Sot, None Tagged with subjects: •nan Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 125 |
| 207. Babylonian Talmud, San, None Tagged with subjects: •nan Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 126 |
208. Anon., Midrash On Song of Songs, 1.2, 1.46-1.49, 2.7, 2.19 Tagged with subjects: •akiva, rabbi •akiva, rabbi, debates with pappias Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 89; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 294 | 1.2. "An additional meaning: \"See a man diligent in his work, before kings he will stand, he will not stand before mean men.\" That is Moses, our teacher, regarding the work of the Tabernacle. Therefore, before kings he will stand, this is Pharaoh, as it says, \"Hurriedly awaken in the morning and stand before Pharaoh (Exodus 8).\" \"He will not stand before mean men\", this is Jethro. Rabbi Nehemiah said: \"You have made that which is holy, profane!\" Rather, \"Before kings he will stand\", that is King, the King of Kings, the Holy One Blessed Be He. As it is said, \"And he (Moses) was there with the Lord, for 40 days (Exodus 34).\" \"He will not stand before mean men\", that is Pharaoh, as it says: \"And there was dark darkness, etc. (Exodus 10).\"", |
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| 209. Anon., Sifre Zuta Numbers, 28 Tagged with subjects: •rabbi akiva, school of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 45 |
| 210. Theodosian Code, Theodosian Code, 2.14.42 Tagged with subjects: •akiva, rabbi Found in books: Cohn (2013), The Memory of the Temple and the Making of the Rabbis, 21 |
| 211. Anon., Lexicon Artis Grammaticae (E Cod. Coislin. 345), 36.5 Tagged with subjects: •akiva, rabbi Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 291 |
| 212. Anon., Shir Hashirim Zuta, 1 Tagged with subjects: •akiva, rabbi Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 294 |
| 213. Anon., Tanna Debei Eliyahu Zuta, 1 Tagged with subjects: •akiva, rabbi Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 295 |
| 214. Beshalah, Petihta, None Tagged with subjects: •akiva, rabbi Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 294 |
| 215. Babylonian Talmud, Mak, None Tagged with subjects: •nan Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 129 |
| 216. Sextus Propertius, Elegies, 2.33 Tagged with subjects: •akiva, rabbi Found in books: Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 43 |
| 217. Anon., Sefer Ha-Aggadah, 2 Tagged with subjects: •akiva, rabbi, school of Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 115 |
| 218. Anastasius of Sinai, Ep., 1 Tagged with subjects: •akiva, rabbi, school of Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 115 |
219. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 194, 236| 10b. ולימא ליה מימר [בהדיא] אמר שמעי (בי) חשובי רומי ומצערו ליה ולימא ליה בלחש משום דכתיב (קהלת י, כ) כי עוף השמים יוליך את הקול,הוה ליה ההוא ברתא דשמה גירא קעבדה איסורא שדר ליה גרגירא שדר ליה כוסברתא שדר ליה כרתי שלח ליה חסא,כל יומא הוה שדר ליה דהבא פריכא במטראתא וחיטי אפומייהו אמר להו אמטיו חיטי לרבי אמר [ליה רבי] לא צריכנא אית לי טובא אמר ליהוו למאן דבתרך דיהבי לבתראי דאתו בתרך ודאתי מינייהו ניפוק עלייהו,ה"ל ההיא נקרתא דהוה עיילא מביתיה לבית רבי כל יומא הוה מייתי תרי עבדי חד קטליה אבבא דבי רבי וחד קטליה אבבא דביתיה א"ל בעידנא דאתינא לא נשכח גבר קמך,יומא חד אשכחיה לר' חנינא בר חמא דהוה יתיב אמר לא אמינא לך בעידנא דאתינא לא נשכח גבר קמך א"ל לית דין בר איניש א"ל אימא ליה לההוא עבדא דגני אבבא דקאים וליתי,אזל ר' חנינא בר חמא אשכחיה דהוה קטיל אמר היכי אעביד אי איזיל ואימא ליה דקטיל אין משיבין על הקלקלה אשבקיה ואיזיל קא מזלזלינן במלכותא בעא רחמי עליה ואחייה ושדריה אמר ידענא זוטי דאית בכו מחיה מתים מיהו בעידנא דאתינא לא נשכח איניש קמך,כל יומא הוה משמש לרבי מאכיל ליה משקי ליה כי הוה בעי רבי למיסק לפוריא הוה גחין קמי פוריא א"ל סק עילואי לפורייך אמר לאו אורח ארעא לזלזולי במלכותא כולי האי אמר מי ישימני מצע תחתיך לעולם הבא,א"ל אתינא לעלמא דאתי א"ל אין א"ל והכתיב (עובדיה א, יח) לא יהיה שריד לבית עשו בעושה מעשה עשו,תניא נמי הכי לא יהיה שריד לבית עשו יכול לכל ת"ל לבית עשו בעושה מעשה עשו,א"ל והכתיב (יחזקאל לב, כט) שמה אדום מלכיה וכל נשיאיה א"ל מלכיה ולא כל מלכיה כל נשיאיה ולא כל שריה,תניא נמי הכי מלכיה ולא כל מלכיה כל נשיאיה ולא כל שריה מלכיה ולא כל מלכיה פרט לאנטונינוס בן אסוירוס כל נשיאיה ולא כל שריה פרט לקטיעה בר שלום,קטיעה בר שלום מאי הוי דההוא קיסרא דהוה סני ליהודאי אמר להו לחשיבי דמלכותא מי שעלה לו נימא ברגלו יקטענה ויחיה או יניחנה ויצטער אמרו לו יקטענה ויחיה,אמר להו קטיעה בר שלום חדא דלא יכלת להו לכולהו דכתיב (זכריה ב, י) כי כארבע רוחות השמים פרשתי אתכם מאי קאמר אלימא דבדרתהון בד' רוחות האי כארבע רוחות לארבע רוחות מבעי ליה אלא כשם שא"א לעולם בלא רוחות כך א"א לעולם בלא ישראל ועוד קרו לך מלכותא קטיעה,א"ל מימר שפיר קאמרת מיהו כל דזכי (מלכא) שדו ליה לקמוניא חלילא כד הוה נקטין ליה ואזלין אמרה ליה ההיא מטרוניתא ווי ליה לאילפא דאזלא בלא מכסא נפל על רישא דעורלתיה קטעה אמר יהבית מכסי חלפית ועברית כי קא שדו ליה אמר כל נכסאי לר"ע וחביריו יצא ר"ע ודרש (שמות כט, כח) והיה לאהרן ולבניו מחצה לאהרן ומחצה לבניו,יצתה בת קול ואמרה קטיעה בר שלום מזומן לחיי העוה"ב בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים,אנטונינוס שמשיה לרבי אדרכן שמשיה לרב כי שכיב אנטונינוס א"ר נתפרדה חבילה כי שכיב אדרכן אמר רב | 10b. The Gemara asks: b But /b why not b let him say /b his advice b explicitly? /b Why did Rabbi Yehuda HaNasi answer in such a circumspect way, which could have been interpreted incorrectly? The Gemara answers: Rabbi Yehuda HaNasi b said /b to himself: If I answer openly, b the important Romans /b might b hear me and will cause /b me b anguish. /b The Gemara asks: b But /b why not b let him say /b his advice b quietly? /b The Gemara explains: Rabbi Yehuda HaNasi was still worried that they might hear what he had said, b because it is written: /b “Curse not the king, no, not in your thought, and curse not the rich in your bedchamber, b for a bird of the air shall carry the voice” /b (Ecclesiastes 10:20).,The Gemara relates: Antoninus b had a certain daughter whose name was Gira, /b who b performed a prohibited action, /b i.e., she engaged in promiscuous intercourse. Antoninus b sent a rocket plant [ i gargira /i ] to /b Rabbi Yehuda HaNasi, to allude to the fact that Gira had acted promiscuously [ i gar /i ]. Rabbi Yehuda HaNasi b sent him coriander [ i kusbarta /i ], /b which Antoninus understood as a message to kill [ i kos /i ] his daughter [ i barta /i ], as she was liable to receive the death penalty for her actions. Antoninus b sent him leeks [ i karti /i ] /b to say: I will be cut off [ i karet /i ] if I do so. Rabbi Yehuda HaNasi then b sent him lettuce [ i ḥasa /i ], /b i.e., Antoninus should have mercy [ i ḥas /i ] on her.,The Gemara relates: b Every day /b Antoninus b would send to /b Rabbi Yehuda HaNasi b crushed gold in large sacks, with wheat in the opening of /b the sacks. b He /b would b say to /b his servants: b Bring /b this b wheat to Rabbi /b Yehuda HaNasi, and they did not realize that the bags actually contained gold. b Rabbi /b Yehuda HaNasi b said to /b Antoninus: b I do not need /b gold, as b I have plenty. /b Antoninus b said: /b The gold b should be for those who will come after you, who will give it to the last ones who come after you. And those who descend from them will bring forth /b the gold that I now give you, and will be able to pay taxes to the Romans from this money.,The Gemara relates anther anecdote involving Antoninus. Antoninus b had a certain /b underground b cave /b from which there was a tunnel b that went from his house to the house of Rabbi /b Yehuda HaNasi. b Every day he would bring two servants /b to serve him. b He would kill one at the entrance of the house of Rabbi /b Yehuda HaNasi, b and would kill /b the other b one at the entrance of his house, /b so that no living person would know that he had visited Rabbi Yehuda HaNasi. b He said to /b Rabbi Yehuda HaNasi: b When I come /b to visit, b let no man be found before you. /b , b One day, /b Antoninus b found that Rabbi Ḥanina bar Ḥama was sitting /b there. b He said: Did I not tell you /b that b when I come /b to visit, b let no man be found before you? /b Rabbi Yehuda HaNasi b said to him: This is not a human being; /b he is like an angel, and you have nothing to fear from him. Antoninus b said to /b Rabbi Ḥanina bar Ḥama: b Tell that servant who is sleeping at the entrance that he should rise and come. /b , b Rabbi Ḥanina bar Ḥama went /b and b found that /b the servant Antoninus referred to b had been killed. He said /b to himself: b How shall I act? If I go and tell /b Antoninus b that he was killed, /b this is problematic, as one should b not report distressing /b news. If b I leave him and go, /b then I would be b treating the king with disrespect. He prayed for /b God to have b mercy and revived /b the servant, b and he sent him /b to Antoninus. Antoninus b said: I know /b that even b the least among you /b can b revive the dead; but when I come /b to visit b let no man be found before you, /b even one as great as Rabbi Ḥanina bar Ḥama.,The Gemara relates: b Every day /b Antoninus b would minister to Rabbi /b Yehuda HaNasi; b he would feed him /b and b give him to drink. When Rabbi /b Yehuda HaNasi b wanted to ascend to his bed, /b Antoninus b would bend down in front of the bed /b and b say to him: Ascend upon me to your bed. /b Rabbi Yehuda HaNasi b said /b in response: It is b not proper conduct to treat the king with this much disrespect. /b Antoninus b said: Oh, that I were set as a mattress under you in the World-to-Come! /b ,On another occasion, Antoninus b said to /b Rabbi Yehuda HaNasi: Will b I enter the World-to-Come? /b Rabbi Yehuda HaNasi b said to him: Yes. /b Antoninus b said to him: But isn’t it written: “And there shall not be any remaining of the house of Esau” /b (Obadiah 1:18)? Rabbi Yehuda HaNasi answered: The verse is stated b with regard to /b those who b perform actions /b similar to those b of /b the wicked b Esau, /b not to people like you., b This is also taught /b in a i baraita /i : From the verse: b “And there shall not be any remaining of the house of Esau,” /b one b might /b have thought that this applies b to everyone /b descended from Esau, irrespective of an individual’s actions. Therefore, b the verse states: “of the house of Esau,” /b to indicate that the verse is stated only b with regard to /b those who continue in the way of Esau, and b perform actions /b similar to those b of Esau. /b ,Antoninus b said to /b Rabbi Yehuda HaNasi: b But isn’t it written /b in the description of the netherworld: b “There is Edom, her kings and all her leaders” /b (Ezekiel 32:29)? Rabbi Yehuda HaNasi b said to him: /b The verse states: b “Her kings,” but not: All of her kings, /b and likewise it states: b “All her leaders,” but not: All of her officers. /b Some of them will merit the World-to-Come., b This is also taught /b in a i baraita /i : The verse states: b “Her kings,” but not: All of her kings, /b and: b “All her leaders,” but not: All of her officers. /b The inference learned from the wording of the verse: b “Her kings,” but not: All of her kings, /b serves b to exclude Antoninus the son of Asveirus; /b and the inference from the wording: b “All her leaders,” but not: All of her officers, /b serves b to exclude /b the Roman officer b Ketia, son of Shalom. /b ,The Gemara asks: b What is it /b that occurred involving b Ketia, son of Shalom? As there was a certain /b Roman b emperor who hated the Jews. He said to the important /b members b of the kingdom: /b If b one had an ulcerous sore [ i nima /i ] rise on his foot, should he cut it off and live, or leave it and suffer? They said to him: He should cut it off and live. /b The ulcerous sore was a metaphor for the Jewish people, whom the emperor sought to eliminate as the cause of harm for the Roman Empire., b Ketia, son of Shalom, said to them: /b It is unwise to do so, for two reasons. b One /b is b that you cannot /b destroy b all of them, as it is written: “For I have spread you abroad as the four winds of the heaven, /b says the Lord” (Zechariah 2:10). He clarified: b What is it saying? Shall we say that /b the verse means that God has b scattered them to the four winds /b of the world? If so, b this /b phrase: b “As the four winds,” /b is inaccurate, since b it should have /b said: b To the four winds. Rather, /b this is what the verse is saying: b Just as the world cannot /b exist b without winds, so too, the world cannot /b exist b without the Jewish people, /b and they will never be destroyed. b And furthermore, /b if you attempt to carry out the destruction of the Jews, b they will call you the severed kingdom, /b as the Roman Empire would be devoid of Jews, but Jews would exist in other locations.,The emperor b said to /b Ketia: b You have spoken well /b and your statement is correct; b but they throw anyone who defeats the king /b in argument b into a house full of ashes [ i lekamonya ḥalila /i ], /b where he would die. b When they were seizing /b Ketia b and going /b to take him to his death, b a certain matron [ i matronita /i ] said to him: Woe to the ship that goes without /b paying the b tax. /b Ketia b bent down over his foreskin, severed it, /b and b said: I gave my tax; I /b will b pass and enter. When they threw him /b into the house of ashes, b he said: All of my property /b is given b to Rabbi Akiva and his colleagues. /b How was this inheritance to be divided? The Gemara relates: b Rabbi Akiva went out and taught /b that the verse: b “And it shall be for Aaron and his sons” /b (Exodus 29:28), means b half to Aaron and half to his sons. /b Here too, as Rabbi Akiva is mentioned separately, he should receive half, while his colleagues receive the other half.,The Gemara returns to the story of Ketia. b A Divine Voice emerged and said: Ketia, son of Shalom, is destined for life in the World-to-Come. /b When b Rabbi /b Yehuda HaNasi heard this, b he wept, saying: There is /b one who b acquires his /b share in the b World /b -to-Come b in one moment, and there is /b one who b acquires his /b share in the b World /b -to-Come only b after many years /b of toil.,The Gemara relates: b Antoninus would attend to Rabbi /b Yehuda HaNasi, and similarly the Persian king b Adrakan would attend to Rav. When Antoninus died, Rabbi /b Yehuda HaNasi b said: The bundle is separated. When Adrakan died, Rav /b likewise b said: /b |
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| 220. Anon., Hekhalot Zutarti, 31, 23 Tagged with subjects: •nan Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 227 |
| 221. Yannai, Piyyutim, 6.6 Tagged with subjects: •akiva, rabbi Found in books: Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 184 |
222. Anon., Ruthrabbah, 3.1 Tagged with subjects: •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 178| 3.1. זֶה שֶׁאָמַר הַכָּתוּב (איוב ג, יט): קָטֹן וְגָדוֹל שָׁם הוּא וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו, אָמַר רַבִּי סִימוֹן זֶה אֶחָד מֵאַרְבָּעָה מִקְרָאוֹת שֶׁדּוֹמִין זֶה לָזֶה, קָטֹן וְגָדוֹל שָׁם הוּא, הָעוֹלָם הַזֶּה מִי שֶׁהוּא קָטָן יָכוֹל לְהֵעָשׂוֹת גָּדוֹל, וּמִי שֶׁהוּא גָּדוֹל יָכוֹל לְהֵעָשׂוֹת קָטָן, אֲבָל לֶעָתִיד לָבוֹא, מִי שֶׁהוּא קָטָן אֵינוֹ יָכוֹל לְהֵעָשׂוֹת גָּדוֹל, וּמִי שֶׁהוּא גָּדוֹל אֵינוֹ יָכוֹל לְהֵעָשׂוֹת קָטָן. וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו, זֶה הוּא שֶׁעוֹשֶׂה רְצוֹן יוֹצְרוֹ מַכְעִיס אֶת יִצְרוֹ, מֵת יָצָא לַחֵרוּת, שֶׁנֶּאֱמַר: וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו. רַבִּי מְיָאשָׁא בַּר בְּרֵיהּ דְרַבִּי יְהוֹשֻׁעַ, נִשְׁתַּקַּע שְׁלשָׁה יָמִים בְּחָלְיוֹ, לְאַחַר שְׁלשָׁה יָמִים נִתְיַשְּׁבָה דַעְתּוֹ, אָמַר לוֹ אָבִיו הָן הֲוֵית, אֲמַר לֵיהּ בְּעוֹלָם מְעֹרָב הָיִיתִי. אֲמַר לֵיהּ וּמַה חֲמֵיתָה תַּמָּן, אֲמַר לֵיהּ הַרְבֵּה בְּנֵי אָדָם רָאִיתִי כָּאן בְּכָבוֹד וְשָׁם בְּבִזָּיוֹן. כַּד שְׁמַעוּ רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ סָלְקָן לִמְבַקְרֵיהּ, אֲמַר לְהוֹן אָבוּהּ שְׁמַעְתּוּן מָה אֲמַר הָדֵין מַיְינוֹקָא, אָמְרִין לֵיהּ מָה אֲמַר, תָּנֵי לְהוֹן עוֹבָדָא. אָמַר רֵישׁ לָקִישׁ וְלֹא מִקְרָא מָלֵא הוּא (יחזקאל כא, לא): כֹּה אָמַר ה' [א] הָסִיר הַמִּצְנֶפֶת וְהָרִים הָעֲטָרָה זֹאת לֹא זֹאת הַשָּׁפָלָה הַגְּבֵּהַּ וְהַגָּבֹהַּ הַשְׁפִּיל, אָמַר רַבִּי יוֹחָנָן אִלּוּ לֹא עָלִיתִי אֶלָּא לִשְׁמֹעַ דָּבָר זֶה דַּי. רַב הוּנָא רֵישׁ גָּלוּתָא שָׁאַל לְרַבִּי חִסְדַּאי מַה דֵּין דִּכְתִיב הָסִיר הַמִּצְנֶפֶת וְהָרִים הָעֲטָרָה, אָמַר לוֹ, הָסִיר הַמִּצְנֶפֶת מֵרַבּוֹתֵינוּ, וְהָרִים הָעֲטָרָה מֵאֻמּוֹת הָעוֹלָם. אָמַר לוֹ, אַתְּ חֶסֶד וּמַה לְּךָ חָסֶד. | |
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| 223. Anon., Dnkard, 3.350, 7.4.83-7.4.86 Tagged with subjects: •nan Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 356, 366 |
| 224. Anon., Gerim, 1.2 Tagged with subjects: •circumcision, rabbi akiva and Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 241 |
| 225. Anon., Kallah Rabbati Higge, 2.9 Tagged with subjects: •nan Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 336, 353, 354, 355, 356, 357, 358, 359, 364, 365, 366 |
| 226. Anon., Semahot, 8.9-8.16 Tagged with subjects: •shema yisrael, rabbi akiva’s recitation Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 176, 177 |
| 227. Anon., Yalqut Shimoni, None Tagged with subjects: •akiva, rabbi Found in books: Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 296 |
| 228. Vergil, Aeneis, 6 Tagged with subjects: •akiva, rabbi Found in books: Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 356 |
| 230. Babylonian Talmud, Nid, None Tagged with subjects: •akiva, rabbi, on free will Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 331 |
| 231. Cicero, Div, 1.125-1.126 Tagged with subjects: •akiva, rabbi, on free will Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 331 |
| 232. Babylonian Talmud, Shev, None Tagged with subjects: •akiva, rabbi, and r. yishmael/two-schools hypothesis •yishmael, rabbi, and r. akiva/two-schools hypothesis Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 125, 127 |
| 253. Anon., Sifra Qedošim, 4.1 Tagged with subjects: •akiva, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89 |
| 254. Dead Sea Scrolls, 4Q424, 1.4 Tagged with subjects: •akiva, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89 |
| 255. Dead Sea Scrolls, 4Q299, 65.4 Tagged with subjects: •akiva, rabbi Found in books: Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 89 |
| 256. Anon., Avot Drabbi Natan, 6.2, 16.2 Tagged with subjects: •akiva, rabbi Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 138, 139, 262 |
| 257. Anon., Seder Olam, 5 Tagged with subjects: •rabbi akiva, school of Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 49 |
| 258. Palestinian Talmud, Az, None Tagged with subjects: •akiva, rabbi, and r. yishmael/two-schools hypothesis •yishmael, rabbi, and r. akiva/two-schools hypothesis Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 128 |
| 259. Babylonian Talmud, Ker, None Tagged with subjects: •nan Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 128 |
| 261. Anon., Mek. Deut, 31.9 Tagged with subjects: •akiva, rabbi, school of Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 115 |
